The Sufficient

Introduction - Hadith 1470

بسم الله الرحمن الرحيم الحمد لله المحمود لنعمته المعبود لقدرته ، المطاع في سلطانه المرهوب لجلاله ، المرغوب إليه فيما عنده ، النافذ أمره في جميع خلقه ، علا فاستعلى ودنا فتعالى ، وارتفع فوق كل منظر ، الذي لا بدء لأوليته ، ولا غاية لأزليته ، القائم قبل الأشياء ، والدائم الذي به قوامها ، والقاهر الذي لا يؤوده حفظها والقادر الذي بعظمته تفرد بالملكوت وبقدرته توحد بالجبروت ، وبحكمته أظهر حججه على خلقه . اخترع الأشياء إنشاء ، وابتدعها ابتداء ، بقدرته وحكمته ، لا من شئ فيبطل الاختراع ولا لعلة فلا يصح الابتداع ، خلق ما شاء كيف شاء ، متوحدا ” بذلك لإظهار حكمته ، وحقيقة ربوبيته ، لا تضبطه العقول ، ولا تبلغه الأوهام ، ولا تدركه الأبصار ، ولا يحيط به مقدار ، عجزت دونه العبارة ، وكلت دونه الأبصار ، وضل فيه تصاريف الصفات . احتجب بغير حجاب محجوب ، واستتر بغير ستر مستور ، عرف بغير رؤية ، ووصف بغير صورة ، ونعت بغير جسم ، لا إله إلا الله الكبير المتعال ، ضلت الأوهام عن بلوغ كنهه ، وذهلت العقول أن تبلغ اية نهايته ، لا يبلغه حدوهم ، ولا يدركه نفاذ بصر ، وهو السميع العليم ، احتج على خلقه برسله ، وأوضح الأمور بدلائله ، وابتعث الرسل مبشرين ومنذرين ، ليهلك من هلك عن بينة ويحيى من حي عن بينة ، وليعقل العباد عن ربهم ما جهلوه ، فيعرفوه بربوبيته بعدما أنكروه ، ويوحدوه بالإلهية بعد ما أضدوه . أحمده ، حمدا ” يشفي النفوس ، ويبلغ رضاه ويؤدي شكر ما وصل إلينا ، من سوابغ النعماء ، وجزيل الآلاء وجميل البلاء . وأشهد أن لا إله إلا الله وحده لا شريك له ، إلها ” واحدا ” أحدا ” صمدا ” لم يتخذ صاحبة ولا ولدا ” وأشهد أن محمدا ” صلى الله عليه وآله عبد انتجبه ، ورسول ابتعثه ، على حين فترة من الرسل وطول هجعة من الأمم وانبساط من الجهل ، واعتراض من الفتنة وانتقاض من المبرم وعمى عن الحق ، واعتساف من الجور وامتحاق من الدين . وأنزل إليه الكتاب ، فيه البيان والتبيان ، قرآنا ” عربيا ” غير ذي عوج لعلهم يتقون ، قد بينه للناس ونهجه ، بعلم قد فصله ، ودين قد أوضحه ، وفرائض قد أوجبها ، وأمور قد كشفها لخلقه وأعلنها ، فيها دلالة إلى النجاة ، ومعالم تدعو إلى هداه . فبلغ صلى الله عليه وآله ما ارسل به ، وصدع بما أمر ، وأدى ما حمل من أثقال النبوة ، وصبر لربه ، وجاهد في سبيله ، ونصح لامته ، ودعاهم إلى النجاة ، وحثهم على الذكر ودلهم على سبيل الهدى من بعده بمناهج ودواع أسس للعباد أساسها ومنائر رفع لهم أعلامها ، لكيلا يضلوا من بعده ، وكان بهم رؤوفا ” رحيما ” . فلما انقضت مدته واستكملت أيامه ، توفاه الله وقبضه إليه ، وهو عند الله مرضي عمله ، وافر حظه ، عظيم خطره ، فمضى صلى الله عليه وآله وخلف في أمته كتاب الله ووصيه أمير المؤمنين ، وإمام المتقين صلوات الله عليه ، صاحبين مؤتلفين ، يشهد كل واحد منهما لصاحبه بالتصديق ، ينطق الامام عن الله في الكتاب ، بما أوجب الله فيه على العباد ، من طاعته ، وطاعة الإمام وولايته ، وواجب حقه ، الذي أراد من استكمال دينه ، وإظهار أمره ، والاحتجاج بحججه ، والاستضاءة بنوره ، في معادن أهل صفوته ومصطفى أهل خيرته فأوضح الله بأئمة الهدى من أهل بيت نبينا صلى الله عليه وآله عن دينه وأبلج بهم عن سبيل مناهجه وفتح بهم عن باطن ينابيع علمه ، وجعلهم مسالك لمعرفته ، ومعالم لدينه ، وحجابا ” بينه وبين خلقه ، والباب المؤدي إلى معرفة حقه وأطلعهم على المكنون من غيب سره . كلما مضى منهم إمام ، نصب لخلقه من عقبه إماما ” بينا ” ، وهاديا ” نيرا ” وإماما ” قيما ” يهدون بالحق وبه يعدلون ، حجج الله ودعاته ، ورعاته على خلقه ، يدين بهديهم العباد ، ويستهل بنورهم البلاد ، جعلهم الله حياة للأنام ، ومصابيح للظلام ومفاتيح للكلام ، ودعائم للاسلام ، وجعل نظام طاعته وتمام فرضه التسليم لهم فيما علم ، والرد إليهم فيما جهل ، وحظر على غيرهم التهجم على القول بما يجهلون ومنعهم جحد ما لا يعلمون ، لما أراد تبارك وتعالى من استنقاذ من شاء من خلقه ، من ملمات الظلم ومغشيات البهم . وصلى الله على محمد وأهل بيته الأخيار الذين أذهب الله عنهم الرجس [ أهل البيت ] وطهرهم تطهيرا ” . أما بعد ، فقد فهمت يا أخي ما شكوت من اصطلاح أهل دهرنا على الجهالة وتوازرهم وسعيهم في عمارة طرقها ، ومباينتهم العلم وأهله ، حتى كاد العلم معهم أن يأزر كله وينقطع مواده ، لما قد رضوا أن يستندوا إلى الجهل ، ويضيعوا العلم وأهله . وسألت : هل يسع الناس المقام على الجهالة والتدين بغير علم ، إذا كانوا داخلين في الدين ، مقرين بجميع أموره على جهة الاستحسان ، والنشوء عليه ، والتقليد للآباء ، والأسلاف والكبراء ، والاتكال على عقولهم في دقيق الأشياء وجليلها ، فاعلم يا أخي رحمك الله أن الله تبارك وتعالى خلق عباده خلقة منفصلة من البهائم في الفطن والعقول المركبة فيهم ، محتملة للأمر والنهي ، وجعلهم جل ذكره صنفين : صنفا ” منهم أهل الصحة والسلامة ، وصنفا ” منهم أهل الضرر والزمانة ، فخص أهل الصحة والسلامة بالأمر والنهي ، بعد ما أكمل لهم آلة التكليف ، ووضع التكليف عن أهل الزمانة والضرر ، إذ قد خلقهم خلقة غير محتملة للأدب والتعليم ، وجعل عز وجل سبب بقائهم أهل الصحة والسلامة ، وجعل بقاء أهل الصحة والسلامة بالأدب والتعليم ، فلو كانت الجهالة جائزة لأهل الصحة والسلامة لجاز وضع التكليف عنهم ، وفي جواز ذلك بطلان الكتب والرسل والآداب ، وفي رفع الكتب والرسل والآداب فساد التدبير ، والرجوع إلى قول أهل الدهر ، فوجب في عدل الله عز وجل وحكمته أن يخص من خلق من خلقه خلقة محتملة للأمر والنهي ، بالأمر والنهي ، لئلا يكونوا سدى مهملين ، وليعظموه ويوحدوه ، ويقروا له بالربوبية ، وليعلموا أنه خالقهم ورازقهم ، إذ شواهد ربوبيته دالة ظاهرة ، وحججه نيرة واضحة ، وأعلامه لائحة تدعوهم إلى توحيد الله عز وجل ، وتشهد على أنفسها لصانعها بالربوبية والإلهية ، لما فيها من آثار صنعه ، وعجائب تدبيره ، فندبهم إلى معرفته لئلا يبيح لهم أن يجهلوه ويجهلوا دينه وأحكامه ، لأن الحكيم لا يبيح الجهل به ، والانكار لدينه ، فقال جل ثناؤه : ” ألم يؤخذ عليهم ميثاق الكتاب ألا يقولوا على الله إلا الحق ” وقال : ” بل كذبوا بما لم يحيطوا بعلمه ” ، فكانوا محصورين بالأمر والنهي ، مأمورين بقول الحق ، غير مرخص لهم في المقام على الجهل ، أمرهم بالسؤال ، والتفقه في الدين فقال : ” فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم ” وقال : ” فاسألوا أهل الذكر إن كنتم لا تعلمون ” . فلو كان يسع أهل الصحة والسلامة ، المقام على الجهل ، لما أمرهم بالسؤال ، ولم يكن يحتاج إلى بعثة الرسل بالكتب والآداب ، وكادوا يكونون عند ذلك بمنزلة البهائم ، ومنزلة أهل الضرر والزمانة ، ولو كانوا كذلك لما بقوا طرفة عين ، فلما لم يجز بقاؤهم إلا بالأدب والتعليم ، وجب أنه لا بد لكل صحيح الخلقة ، كامل الآلة من مؤدب ، ودليل ، ومشير ، وآمر ، وناه ، وأدب ، وتعليم ، وسؤال ، ومسألة . فأحق ما اقتبسه العاقل ، والتمسه المتدبر الفطن ، وسعى له الموفق المصيب ، العلم بالدين ، ومعرفة ما استعبد الله به خلقه من توحيده ، وشرائعه وأحكامه ، وأمره ونهيه وزواجره وآدابه ، إذ كانت الحجة ثابتة ، والتكليف لازما ” ، والعمر يسيرا ” ، والتسويف غير مقبول ، والشرط من الله جل ذكره فيما استعبد به خلقه أن يؤدوا جميع فرائضه بعلم ويقين وبصيرة ، ليكون المؤدي لها محمودا ” عند ربه ، مستوجبا ” لثوابه ، وعظيم جزائه ، لأن الذي يؤدي بغير علم وبصيرة ، لا يدري ما يؤدي ، ولا يدري إلى من يؤدي ، وإذا كان جاهلا ” لم يكن على ثقة مما أدى ، ولا مصدقا ” ، لأن المصدق لا يكون مصدقا ” حتى يكون عارفا ” بما صدق به من غير شك ولا شبهة ، لأن الشاك لا يكون له من الرغبة والرهبة والخضوع والتقرب مثل ما يكون من العالم المستيقن ، وقد قال الله عز وجل : ” إلا من شهد بالحق وهم يعلمون ” فصارت الشهادة مقبولة لعلة العلم بالشهادة ، ولولا العلم بالشهادة ، لم تكن الشهادة مقبولة ، والأمر في الشاك المؤدي بغير علم وبصيرة ، إلى الله جل ذكره ، إن شاء تطول عليه فقبل عمله ، وإن شاء رد عليه ، لأن الشرط عليه من الله أن يؤدي المفروض بعلم وبصيرة ويقين ، كيلا يكونوا ممن وصفه الله فقال تبارك وتعالى : ” ومن الناس من يعبد الله على حرف فإن أصابه خير اطمأن به وإن أصابته فتنة انقلب على وجهه خسر الدنيا والآخرة ذلك هو الخسران المبين ” لأنه كان داخلا ” فيه بغير علم ولا يقين ، فلذلك صار خروجه بغير علم ولا يقين ، وقد قال العالم عليه السلام : ” من دخل في الإيمان بعلم ثبت فيه ، ونفعه إيمانه ، ومن دخل فيه بغير علم خرج منه كما دخل فيه ” ، وقال عليه السلام : ” من أخذ دينه من كتاب الله وسنة نبيه صلوات الله عليه وآله زالت الجبال قبل أن يزول ومن أخذ دينه من أفواه الرجال ردته الرجال ” ، وقال عليه السلام : ” من لم يعرف أمرنا من القرآن لم يتنكب الفتن ” . ولهذه العلة انبثقت على أهل دهرنا بثوق هذه الأديان الفاسدة ، والمذاهب المستشنعة التي قد استوفت شرائط الكفر والشرك كلها ، وذلك بتوفيق الله تعالى وخذلانه ، فمن أراد الله توفيقه وأن يكون إيمانه ثابتا ” مستقرا ” ، سبب له الأسباب التي توديه إلى أن يأخذ دينه من كتاب الله وسنة نبيه صلوات الله عليه وآله بعلم ويقين وبصيرة ، فذاك أثبت في دينه من الجبال الرواسي ، ومن أراد الله خذلانه وأن يكون دينه معارا ” مستودعا ” – نعوذ بالله منه – سبب له أسباب الاستحسان والتقليد والتأويل من غير علم وبصيرة ، فذاك في المشيئة إن شاء الله تبارك وتعالى أتم إيمانه ، وإن شاء سلبه إياه ، ولا يؤمن عليه أن يصبح مؤمنا ” ويمسي كافرا ” ، أو يمسي مؤمنا ” ويصبح كافرا ” ، لأنه كلما رأى كبيرا ” من الكبراء مال معه ، وكلما رأى شيئا ” استحسن ظاهره قبله ، وقد قال العالم عليه السلام : ” إن الله عز وجل خلق النبيين على النبوة ، فلا يكونون إلا أنبياء ، وخلق الأوصياء على الوصية ، فلا يكونون إلا أوصياء ، وأعار قوما ” إيمانا ” فإن شاء تممه لهم ، وإن شاء سلبهم إياه . قال : وفيهم جرى قوله : فمستقر ومستودع ” . وذكرت أن أمورا ” قد أشكلت عليك ، لا تعرف حقائقها لاختلاف الرواية فيها ، وأنك تعلم أن اختلاف الرواية فيها لاختلاف عللها وأسبابها ، وأنك لا تجد بحضرتك من تذاكره وتفاوضه ممن تثق بعلمه فيها ، وقلت : إنك تحب أن يكون عندك كتاب كاف يجمع [ فيه ] من جميع فنون علم الدين ، ما يكتفي به المتعلم ، ويرجع إليه المسترشد ، ويأخذ منه من يريد علم الدين والعمل به بالآثار الصحيحة عن الصادقين عليهم السلام والسنن القائمة التي عليها العمل ، وبها يؤدي فرض الله عز وجل وسنة نبيه صلى الله عليه وآله ، وقلت : لو كان ذلك رجوت أن يكون ذلك سببا ” يتدارك الله [ تعالى ] بمعونته وتوفيقه إخواننا وأهل ملتنا ويقبل بهم إلى مراشدهم . فاعلم يا أخي أرشدك الله أنه لا يسع أحدا ” تمييز شئ مما اختلف الرواية فيه عن العلماء عليهم السلام برأيه ، إلا على ما أطلقه العالم بقوله عليه السلام : ” اعرضوها على كتاب الله فما وافى كتاب الله عز وجل فخذوه ، وما خالف كتاب الله فردوه ” و قوله عليه السلام : ” دعوا ما وافق القوم فإن الرشد في خلافهم ” وقوله عليه السلام ” خذوا بالمجمع عليه ، فإن المجمع عليه لا ريب فيه ” ونحن لا نعرف من جميع ذلك إلا أقله ولا نجد شيئا ” أحوط ولا أوسع من رد علم ذلك كله إلى العالم عليه السلام وقبول ما وسع من الأمر فيه بقوله عليه السلام : ” بأيما أخذتم من باب التسليم وسعكم ” . وقد يسر الله – وله الحمد – تأليف ما سألت ، وأرجو أن يكون بحيث توخيت فمهما كان فيه من تقصير فلم تقصر نيتنا في إهداء النصيحة ، إذ كانت واجبة لإخواننا وأهل ملتنا ، مع ما رجونا أن نكون مشاركين لكل من اقتبس منه ، وعمل بما فيه دهرنا هذا ، وفي غابره إلى انقضاء الدنيا ، إذ الرب عز وجل واحد والرسول محمد خاتم النبيين – صلوات الله وسلامه عليه وآله – واحد ، والشريعة واحدة وحلال محمد حلال وحرامه حرام إلى يوم القيامة ، ووسعنا قليلا ” كتاب الحجة وإن لم نكمله على استحقاقه ، لأنا كرهنا أن نبخس حظوظه كلها . وأرجو أن يسهل الله عز وجل إمضاء ما قدمنا من النية ، إن تأخر الأجل صنفنا كتابا ” أوسع وأكمل منه ، نوفيه حقوقه كلها إن شاء الله تعالى وبه الحول والقوة وإليه الرغبة في الزيادة في المعونة والتوفيق . والصلاة على سيدنا محمد النبي وآله الطاهرين الأخيار . وأول ما أبدأ به وأفتتح به كتابي هذا كتاب العقل ، وفضائل العلم ، وارتفاع درجة أهله ، وعلو قدرهم ، ونقص الجهل ، وخساسة أهله ، وسقوط منزلتهم ، إذ كان العقل هو القطب الذي عليه المدار وبه يحتج وله الثواب ، وعليه العقاب ، [ والله الموفق ])

In the Praise of Allah, the Beneficent, the Merciful All praise belongs to Allah Who is praised for His bounties, worshipped for His Might, obeyed in His rule and feared for His Majesty. He possesses all that is attractive; His commands pervade in all of His creation. He is High, the Most High. He is near in His Highness and the Most High above being seen. His being the first has had no beginning and He is eternal. He existed before the existence of all things and He is the eternal Who guards all things. He is the overwhelming power and the preservation of the things does not burden Him. He is the only Almighty in His kingdom and only power to compel what is to compel. Through wisdom He has revealed His authority over His creation. He created all things in their origin new and at the very beginning through His might and wisdom and nothing existed to invalidate His being the originator of all things. No other cause existed to compete His invention. He alone created what He wished as He wished to reveal His wisdom and the reality of His Lordship. Reason is not able to grasp Him. Imagination is not able to reach Him. Eyes are not able to see Him. Measurement is not able to limit Him. Statements fail to describe Him. Eyes turn dull in trying to see Him. Describing Him by means of qualities looses the right path. He is veiled without any barrier and is concealed without any covering. He is known but is not seen and is described without a form. He is characterized without a body. There is no Lord except Allah, the Most Great, the Most High. Imagination looses the right path in trying to reach His reality. Intelligent becomes exhausted and is not able to reach Him. So also is the case with imaginations and eyesight. He is all hearing and all knowing. Allah has established His authority over His creatures through His messengers (as) and has explained things with evidence. He has sent His messengers with glad news and warnings. So that those who would find salvation would do so with proper evidence and those would be destroyed would be so for ignoring proper evidence. So that people would learn about their Lord what they are ignorant of and know Him through His Lordship after that they were ignorant of this fact, so that they would believe in Him as the only One Lord after considering other things like Him. I thank Him in a way that would be a cure for the souls, of a degree to please Him, enough to fulfil the duty to express gratitude for His favors to us in the form of His pleasant blessings, graceful bounties and beautiful trials. I testify that there is no Lord except Allah alone Who has no partners. He is the only Lord, the only self-sufficient Who has no companion or children. I testify that Muhammad (as) is His servant. He is His chosen one, His messenger whom He sent at a time of lapse of messengers and at the time of the long sleep of the nations, wide spread of ignorance, mischief and shortages of authority, blindness to the truth, prevailing injustice and the disappearance of religion. Allah sent His book to him (Muhammad (as) that contains the statements and explanations, a reading in straight forward Arabic language so that people may become pious. Allah has explained and organized this book for the people and with knowledge He has given the details. He has explained a religion in it, certain obligations are made obligatory therein and certain matters are declared for His creature in it. It contains signs that lead to salvation and evidence that call to guidance. He (Muhammad (as) preached His message and executed His commands. He fulfilled his responsibilities with patience for the sake of his Lord. He worked hard for His cause, gave good advice to his followers and invited them to salvation. He encouraged them to speak of (Allah), gave them guidance to the right path after his passing away through a system, reason, basis for the people and signs that he established for them so that they would not be mislead after him. It was all due to his kindness and sympathy for them. When his life ended and his days were over, Allah took his soul to Himself. With Allah he is well pleased for his deeds. His reward is a good deal and his position very great. He left this world leaving behind among his followers the Book of Allah and the executor of his will, Amir al-Mu’minin Ali (as) the master of the believers and the leader (Imam) for pious people. The twine that he left behind was a united companion. They each acknowledge and speak in support of the other. The Imam speaks of Allah from the Book. He speaks of what Allah has made obligatory on His servants, of obedience to Him, of obedience to the Imam (as) and the acknowledgement of Leadership with Divine Authority. He speaks of His rights that are meant to be for the completion of religion, His commandments, establishment of His authority, seeking guidance in His light from its mines, His chosen and select people who possess good from Him. Allah through the Imams of guidance from the family of His Prophet (as) has explained His religion. Through them He has clarified the ways of His system. Through them He has opened the inside of His knowledge. He has made them to be the path to know Him, the sources of knowledge of His religion, the medium between Him and His creatures, the gate that lead to know His right and has given them the knowledge of His hidden secret. Whenever, an Imam from them would leave this world He would establish a clearly known successor for that Imam for His creatures as a bright guide, an Imam and guardian with the truth and justice. Allah and those who preach for Him and supervise over His creatures have established their authority. Through their guidance people follow the religion and through their light people of the lands find their way. Allah has made them, (Imams (as) the life for people, the light in darkness, the key to the words and the pillars of Islam. He has based the system of His obedience and the fulfillment of obligation submission to them (Imams (as) in all that one would know and ask them what one is ignorant of. He has prohibited others from engaging in what they are ignorant of and from rejecting what they would not know. It is because Allah has willed to save, from His creatures whoever He would will, from injustice and darkness. May Allah grant blessings upon Muhammad (as) and the select members of his family whom Allah has cleansed thoroughly. After my words about Allah and His Messenger, above herein below is my response to your note. I have understood your concerns about the conditions of the people of our times who seem to have agreed up on ignorance to be the standard and authority in their dealings. They cooperate and work together to establish the ways and the manners of ignorance and distance themselves from knowledge and the people of knowledge. Consequently, knowledge is almost banished and the sources of knowledge are about to depart the people. It is all because they rely so much on ignorance (ignorant people) and lose the (blessing of) the people of knowledge. You have asked, "Can the dealings of the people be considered proper in following a religion without knowing the rules and laws therein that show what is lawful or otherwise? Can they decide and settle all matters on the basis of what they feel is good and live a life in such a manner? Can they just do what their ancestors had been doing and rely on their own understanding of the issues great or small?" To understand the answer to your question, O brother in faith, may Allah grant you blessings, note the following: Allah, the Most Holy, the Most High, has created human beings and has given them distinction over the animals. He has given them the ability to understand and distinguish good from bad. Human beings have been given the ability to understand Allah’s commands and prohibitions. There are two kinds of people. (a) There are those who are physically and mentally safe and sound and (b) those who lack such abilities. Safe and sound people are held responsible to follow the commands and prohibitions of Allah. Those who lack such abilities are exempt because of their inability to learn, discipline and fulfill responsibilities. Allah, the Most Majestic, the Most Gracious, has designed education, good manners and moral discipline to serve as means of survival for the people who are safe and sound. Had it been permissible for safe and sound people to follow ignorance it would have been permissible for them not to become obligated to fulfill responsibilities. Such a condition would amount to make the coming of the Divine messengers and education useless. Ignoring the book of guidance, the Divine messengers and education would destroy the whole civilization. This would be a return to atheism. The justice and wisdom of Allah, the Most Majestic, the Most Gracious, required the creation of creatures who would understand the commands and prohibitions of Allah so that people would not live a useless life. Instead they realize the greatness of Allah, acknowledge His Oneness and that He is the Lord. They must know that He is their Creator Who gives them sustenance. The proof of His existence is so clear and obvious. The signs of His authority are shinning and manifest. His lighthouses are visible everywhere and call people to believe in Allah, the Most Majestic, and the Most Gracious. Each sign testifies to the existence of the Lord and the One Who deserves to be worshipped. Such proofs that exist in each sign are proofs of the effect of the creation in them. Each creature is a marvelous proof of His plan. He invites them to know Him so that they will not remain ignorant of His existence and ignorant of His religion and laws. People of wisdom do not consider ignorance of his existence a permissible attitude, as is the case of denying His religion. Allah, the Most Majestic, the Most Gracious, said: "Did they not make a covenant (with Allah) in the Book not to speak any thing other than the Truth about Allah and to study its contents well? " (7:169) They call a lie something that is beyond the limit of their knowledge . . ." (10:39) People are bound to obey the commands of Allah and His prohibitions. It is not permissible for them to follow ignorance (ignorant people). It is obligatory for them to ask if they would not already know and to acquire proper understanding of religion. Allah, the Most Majestic, the Most Gracious, has said, "Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of Allah." (9:122) If people who are physically and mentally safe and sound were permitted to stay ignorant Allah would not have asked them to ask and learn. He would not have needed to send any messengers, books and guidance. In such case, they would have lived like animals or like people physically and mentally defective and if so they would not remain in existence even for a blinking of an eye. In fact, it is not permissible for them to live without discipline and education. Thus, it became necessary for those physically and mentally sound to find instructors to educate and discipline them and provide answer to their questions. The best and most important education for people of reason, the education worthwhile for one to study assiduously is the religious education. The education that would teach one about the Creator, His Oneness and how to worship Him, is the most important one. It is important to be educated in the issues of Shari‘a, His laws of guidance, His commandments, prohibitions, warnings and discipline. This is necessary because there is solid evidence to support the need for such education, that responsibility is real, life is short, indifference and procrastination is not acceptable. The condition for a worship to be proper and acceptable is to fulfil all the obligations on the basis of certainty, knowledge and proper understanding. Only than the worshiper would be considered praiseworthy in the sight of Allah and deserving rewards and His great blessings. On the other hand, one who acts without proper knowledge and understanding does not know what and for what reason one is acting. Ignorant people do not have trust in what they do. They do not acknowledge any thing because acknowledgement does not come without doubt free knowledge of the subject to be acknowledged. The person who has doubts is not like a person who has certainty of the matters of piety, humbleness before the Lord and the need to seek nearness to Him. Allah, the Most Majestic, the Most Gracious, has said, "Those who have witnessed the truth only they have proper knowledge." (43:87) Only the testimony of those who possess proper knowledge is accepted and it is because of the knowledge of the subject of the testimony. Without the knowledge of the subject of the testimony it would not have been accepted. The acceptance of the deeds of the people who act with doubts is up to Allah to decide. He may accept such deeds because of His grace or He may refuse to accept because of the absence of the conditions such as knowledge and certainty. It is Knowledge, proper understanding and certainty that separate one from those mentioned in the following words of Allah, the Most Majestic, the Most Gracious, "Certain people worship Allah to achieve worldly gains. They are confident when they are prosperous, but when they face hardships they turn away from (worship). They are lost in this life and will be lost in the life to come. Such loss is indeed destructive." (22:11) It is all because of acting without knowledge and certainty in the beginning and in the end. The scholar has said, "One who accepts the faith with certainty he remains in it steadfast and the faith benefits him. Those who accept the faith without certainty they leave it just as they came in." He has also said, "Those who get their religion from the Book of Allah and the Sunnah of the Messenger of Allah (as) the strength of their faith is as such that mountains may be destroyed but not their faith. Those who get their religion from the words of the people they may reject it" He has also said, "Those who do not know us through the Holy Quran they fail to protect themselves against mischief." For this reason so many religions have emerged in our times as well as disgraceful systems that almost have entered the level of disbelief. This is because of the opportunity that Allah has provided for every one. One whose faith in the will of Allah is to remain solid He makes the means that would make it so happen, available. He then gets his religion from the Book of Allah and the Sunnah of His Messenger (as) with certainty and proper understanding. His religion is stronger than the heavy mountains. Those whose faith in the will of Allah is to be temporary and bound to failure, - may He grant us refuge- He gives them the opportunity to follow certain ideas that are devoid of Divine authority. They follow what seems good to one to follow and such other matters like following what others do, certain interpretations and so on without proper understand and certainty. In such case Allah may or may not accept their deeds. They may live as a believer in the morning and a disbeliever in the evening or vice versa. It is because such people may easily follow the influential elements in the society or act upon what they feel is good. The scholar (as) has said, "Allah, the Most Majestic, the Most Gracious, has created the prophets with prophet-hood they can be nothing but prophets. He has created the executors of the will of the prophets as the executors thus they can be nothing but the executors of the wills of the prophets. He has given temporary faith to certain people. He may complete it for them or remove it from them as mentioned in this Quranic expression, " The established faith the temporary faith." You have mentioned that you are confused in the issues of the verification of hadith due to the difference in variously narrated texts and that you know the reason for variation but you do not find reliable people to discuss with. You have said that you wish you had a book sufficient (Kafi) that would contain all issues of the religion. A book that would provide a student all the material that he would need is urgently needed. A book is needed that would help people to have proper guidance in the matters of religion to follow the correct instructions of the truthful people (as) and the prevailing Sunnah, the basis of practices. So that one would fulfil his responsibilities towards Allah, the Most Majestic, the Most Gracious, and follow the Sunnah of (the Holy Prophet). You have said, that you hope such a book would, Allah willing, help our brothers in faith to find the right guidance. My brother in faith, may Allah grant you proper guidance, please note that there is no other way to sort out the confusion that comes from the variation of the narration of the scholars except by the help of the principles that the scholar (as) has set. "Compare a narration with the text of the Holy Quran. Whatever agrees with the Holy Quran is acceptable and what does not agree is rejected." Also he has said, "Leave alone what agrees with the views of the others because the right is in what is opposite to them." Also there are his (as) words, "Follow what is unanimously agreed upon because there is no harm in what is unanimously agreed upon." We are only able to apply such principles to a very few of such cases. We do not find any thing better and more precautionary than to refer to the scholar (as) and accept that which is within the limit of his (as) words, "Whichever you would follow in submission and obedience is excusable for you." Allah, the Most Majestic, the Most Gracious, has made the compilation of the book that you had wished for possible. I hope it will prove to be up to your expectations. It may have shortcomings, but our intentions have not been insincere to provide good advice because to provide good advice to our people is obligatory. We also hoped to be considered as partners of all benefits of this book up to the end of time. The Lord is one, the Messenger is one, the last prophet (as) is one and the Shari‘a is one. What Muhammad (as) has made lawful will remain lawful up to the Day of Judgment and what he has made unlawful will remain unlawful to the Day of Judgment. We extended the Book on ‘People with Divine Authority’ to a certain degree although not as it should have been done because we did not like to be deprived of the benefits thereof. I hope Allah, the Most Majestic, the Most Gracious, will approve what is based on our intentions. If life will give us a chance we intend to compile a book of a bigger volume to serve the causes as they should be served, by the will of Allah, the Most High. From Him comes the power and means. From Him one expects help and increase in rewards and opportunity. May Allah grant blessings up on Muhammad and his purified family. The first thing is the book of Intelligence and the virtue of knowledge, the excellence of the people of knowledge, the defects of the people of ignorance and its harms. Intelligence is the focal point and the axes of the matters. On the basis of Intelligence come the rewards and sufferings and Allah is the best One to provide good opportunities.

The Book of Intelligence and Ignorance - Hadith 1471

1ـ أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا مِنْهُمْ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا خَلَقَ الله الْعَقْلَ اسْتَنْطَقَهُ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ وَعِزَّتِي وَجَلالِي مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْكَ وَلا أَكْمَلْتُكَ إِلا فِيمَنْ أُحِبُّ أَمَا إِنِّي إِيَّاكَ آمُرُ وَإِيَّاكَ أَنْهَى وَإِيَّاكَ أُعَاقِبُ وَإِيَّاكَ أُثِيبُ.

1. Abu Ja’far Muhammad b. Ya’qub (al-Kulayni) has said: A number of our people of whom one is Muhammad b. Yahya al-‘Attar narrated from Ahmad b. Muhammad from Hasan b. Mahbub from al-’Ala b. Razin from Muhammad b. Muslim that Abu Ja’far (al-Baqir) (as) has said: “When Allah (swt) created the intellect (al-'Aql) He made it speak and said to it, ‘Come forward', so it came forward. He then said, 'Go back' and it went back. Then Allah said, 'I swear by My Honor and Glory that I have not created any creation more beloved to Me than you. I will not perfect you in anyone except those whom I love. I will command you [to obey me] and prohibit you [from disobeying me] and I will punish you [for disobeying me] and I will reward you [for obeying me].

صحيح

The Book of Intelligence and Ignorance - Hadith 1472

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الاصْبَغِ بْنِ نُبَاتَةَ عَنْ علي (عَلَيْهِ السَّلام) قَالَ هَبَطَ جَبْرَئِيلُ عَلَى آدَمَ (عَلَيْهِ السَّلام) فَقَالَ يَا آدَمُ إِنِّي أُمِرْتُ أَنْ أُخَيِّرَكَ وَاحِدَةً مِنْ ثَلاثٍ فَاخْتَرْهَا وَدَعِ اثْنَتَيْنِ فَقَالَ لَهُ آدَمُ يَا جَبْرَئِيلُ وَمَا الثَّلاثُ فَقَالَ الْعَقْلُ وَالْحَيَاءُ وَالدِّينُ فَقَالَ آدَمُ إِنِّي قَدِ اخْتَرْتُ الْعَقْلَ فَقَالَ جَبْرَئِيلُ لِلْحَيَاءِ وَالدِّينِ انْصَرِفَا وَدَعَاهُ فَقَالا يَا جَبْرَئِيلُ إِنَّا أُمِرْنَا أَنْ نَكُونَ مَعَ الْعَقْلِ حَيْثُ كَانَ قَالَ فَشَأْنَكُمَا وَعَرَجَ.

2. Ali bin Muhammad has narrated from Sahl ibn Ziyad, from ’Amr ibn ‘Uthman, from Mufaddal ibn Salih from Sa‘d ibn Tarif from al-Asbagh ibn Nubatah that Ali (as) said: “Once Jibril came to Adam (as) and said, ‘I am ordered to offer you three choices. You may choose one and leave the other two. Adam then asked, “What are those three things?” Jibril replied, ‘They are intelligence, modesty and religion.’ Adam then said, “I choose Intelligence.” Jibril then asked modesty and religion to return and leave Intelligence with Adam. They said to Jibril, ‘O Jibril, we are commanded to be with Intelligence wherever it may exist. Jibril then said, “It then is up to you.” He then ascended to the heavens.

ضعيف

The Book of Intelligence and Ignorance - Hadith 1473

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا الْعَقْلُ قَالَ مَا عُبِدَ بِهِ الرَّحْمَنُ وَاكْتُسِبَ بِهِ الْجِنَانُ قَالَ قُلْتُ فَالَّذِي كَانَ فِي مُعَاوِيَةَ فَقَالَ تِلْكَ النَّكْرَاءُ تِلْكَ الشَّيْطَنَةُ وَهِيَ شَبِيهَةٌ بِالْعَقْلِ وَلَيْسَتْ بِالْعَقْلِ.

3. Ahmad ibn ’Idris has narrated from Muhammad ibn ‘Abd al-Jabbar, from one of our people in a marfu’ manner that Abu 'Abdillah (al-Sadiq) (as) was asked, 'What is intellect (al-'Aql)?'. He said, ‘It is what someone worships ar-Rahman with and attains paradise.’ I then asked, 'What was the thing within Mu'awiya?'. He replied, ‘That was heinousness, that was devilry and it is similar to the intellect but it is not intellect.’

مرسل

The Book of Intelligence and Ignorance - Hadith 1474

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَعَدُوُّهُ جَهْلُهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from al-Hassan ibn al-Jahm that he heard (Imam) al-Ridha (as) saying, “The friend of every person is his intellect and his enemy is ignorance.”

موثق ول يقصر عن الصحيح

The Book of Intelligence and Ignorance - Hadith 1475

5ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ عِنْدَنَا قَوْماً لَهُمْ مَحَبَّةٌ وَلَيْسَتْ لَهُمْ تِلْكَ الْعَزِيمَةُ يَقُولُونَ بِهَذَا الْقَوْلِ فَقَالَ لَيْسَ أُولَئِكَ مِمَّنْ عَاتَبَ الله إِنَّمَا قَالَ الله فَاعْتَبِرُوا يا أُولِي الابْصارِ.

5. It is narrated from him from Ahmad ibn Muhammad from ibn Faddal that al-Hassan ibn al-Juham said: “I told Abul Hasan (al-Ridha) (as), 'We know of a people who have love [for the Ahlul-bayt] but they do not have much determination [in understanding their imamate], they make such claims.' He then replied, 'They are not of the ones that Allah has admonished. Indeed Allah has said: Take heed, Oh people of vision.'" (59:2)

موثق ول يقصر عن الصحيح

The Book of Intelligence and Ignorance - Hadith 1476

6ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ كَانَ عَاقِلاً كَانَ لَهُ دِينٌ وَمَنْ كَانَ لَهُ دِينٌ دَخَلَ الْجَنَّةَ.

6. Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from abu Muhammad al-Razi from Sayf ibn ‘Umayra from Ishaq ibn ‘Ammar that Abu ‘Abdillah (al-Sadiq) (as) said: “Whoever has intelligence has religion and whoever has religion enters paradise."

ضعيف

The Book of Intelligence and Ignorance - Hadith 1477

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّمَا يُدَاقُّ الله الْعِبَادَ فِي الْحِسَابِ يَوْمَ الْقِيَامَةِ عَلَى قَدْرِ مَا آتَاهُمْ مِنَ الْعُقُولِ فِي الدُّنْيَا.

7. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Ali ibn Yaqtin from Muhammad ibn Sinan from Abul Jarud that Abu Ja‘far (al-Baqir) (as) said: “On the Day of Judgment, Allah will hold everyone accountable according to the degree of intelligence He had given them in their worldly life.”

ضعيف

The Book of Intelligence and Ignorance - Hadith 1478

8ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) فُلانٌ مِنْ عِبَادَتِهِ وَدِينِهِ وَفَضْلِهِ فَقَالَ كَيْفَ عَقْلُهُ قُلْتُ لا أَدْرِي فَقَالَ إِنَّ الثَّوَابَ عَلَى قَدْرِ الْعَقْلِ إِنَّ رَجُلاً مِنْ بَنِي إِسْرَائِيلَ كَانَ يَعْبُدُ الله فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ خَضْرَاءَ نَضِرَةٍ كَثِيرَةِ الشَّجَرِ ظَاهِرَةِ الْمَاءِ وَإِنَّ مَلَكاً مِنَ الْمَلائِكَةِ مَرَّ بِهِ فَقَالَ يَا رَبِّ أَرِنِي ثَوَابَ عَبْدِكَ هَذَا فَأَرَاهُ الله تَعَالَى ذَلِكَ فَاسْتَقَلَّهُ الْمَلَكُ فَأَوْحَى الله تَعَالَى إِلَيْهِ أَنِ اصْحَبْهُ فَأَتَاهُ الْمَلَكُ فِي صُورَةِ إِنْسِيٍّ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا رَجُلٌ عَابِدٌ بَلَغَنِي مَكَانُكَ وَعِبَادَتُكَ فِي هَذَا الْمَكَانِ فَأَتَيْتُكَ لاعْبُدَ الله مَعَكَ فَكَانَ مَعَهُ يَوْمَهُ ذَلِكَ فَلَمَّا أَصْبَحَ قَالَ لَهُ الْمَلَكُ إِنَّ مَكَانَكَ لَنَزِهٌ وَمَا يَصْلُحُ إِلا لِلْعِبَادَةِ فَقَالَ لَهُ الْعَابِدُ إِنَّ لِمَكَانِنَا هَذَا عَيْباً فَقَالَ لَهُ وَمَا هُوَ قَالَ لَيْسَ لِرَبِّنَا بَهِيمَةٌ فَلَوْ كَانَ لَهُ حِمَارٌ رَعَيْنَاهُ فِي هَذَا الْمَوْضِعِ فَإِنَّ هَذَا الْحَشِيشَ يَضِيعُ فَقَالَ لَهُ ذَلِكَ الْمَلَكُ وَمَا لِرَبِّكَ حِمَارٌ فَقَالَ لَوْ كَانَ لَهُ حِمَارٌ مَا كَانَ يَضِيعُ مِثْلُ هَذَا الْحَشِيشِ فَأَوْحَى الله إِلَى الْمَلَكِ إِنَّمَا أُثِيبُهُ عَلَى قَدْرِ عَقْلِهِ.

8. Ali ibn Muhammad ibn Abdullah reported from Ibrahim ibn Ishaq al-Ahmar, from Muhammad ibn Sulaiman al-Daylami, from his father, who said: I said to Abā ʿAbdillah al-Sadiq (as), "So-and-so is from his worship, religion, and virtue." He said, "What about his intellect?" I replied, "I do not know." He said, "Indeed, the reward is based on the measure of intellect. A man from the Children of Israel used to worship Allah on an island of the sea, green and lush, with plenty of trees and visible water. And an angel from the angels passed by him and said, 'O my Lord, show me the reward of Your servant.' Allah, the Exalted, showed him that. The angel then felt small in comparison and was inspired by Allah to accompany him. So the angel came to him in human form and said to him, 'Who are you?' He replied, 'I am a worshiper. I have heard of your location and your worship in this place, so I have come to worship Allah with you.' He was with him that day. When morning came, the angel said to him, 'Indeed, your place is pure and only suitable for worship.' The worshiper replied, 'This place has a defect.' The angel asked, 'What is it?' He said, 'Our Lord does not have livestock, so if He had a donkey, we would graze it in this location, for this grass would go to waste.' The angel responded, 'What does your Lord have to do with a donkey?' The worshiper said, 'If He had a donkey, this grass would not go to waste.' Allah then revealed to the angel, 'I reward him based on the measure of his intellect.'"

ضعيف

The Book of Intelligence and Ignorance - Hadith 1479

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا بَلَغَكُمْ عَنْ رَجُلٍ حُسْنُ حَالٍ فَانْظُرُوا فِي حُسْنِ عَقْلِهِ فَإِنَّمَا يُجَازَى بِعَقْلِهِ.

9. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni that Abu ‘Abdillah (as) said: Rasulullah (sw) said, “If you would hear good things about a man, you should examine how good his intelligence is, because he will be recompensed according to his intelligence.”

ضعيف على المشهور

The Book of Intelligence and Ignorance - Hadith 1480

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ ذَكَرْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) رَجُلاً مُبْتَلىً بِالْوُضُوءِ وَالصَّلاةِ وَقُلْتُ هُوَ رَجُلٌ عَاقِلٌ فَقَالَ أَبُو عَبْدِ الله وَأَيُّ عَقْلٍ لَهُ وَهُوَ يُطِيعُ الشَّيْطَانَ فَقُلْتُ لَهُ وَكَيْفَ يُطِيعُ الشَّيْطَانَ فَقَالَ سَلْهُ هَذَا الَّذِي يَأْتِيهِ مِنْ أَيِّ شَيْ‏ءٍ هُوَ فَإِنَّهُ يَقُولُ لَكَ مِنْ عَمَلِ الشَّيْطَانِ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abdallah ibn Sinan who said: “I mentioned to Abu ‘Abdillah (al-Sadiq) (as) a man who was afflicted with doubts in his ablution and prayer (constantly repeating them) and added that he is an intelligent man.” Abu 'Abdillah then said, ‘What kind of intelligence does he have, when he obeys Satan?’. I asked him, 'How is he obeying Satan?'. He replied, 'Ask him about this which he is doing, from which thing is it. He will certainly say to you, “It comes from the work of Satan.”

صحيح

The Book of Intelligence and Ignorance - Hadith 1481

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا قَسَمَ الله لِلْعِبَادِ شَيْئاً أَفْضَلَ مِنَ الْعَقْلِ فَنَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَإِقَامَةُ الْعَاقِلِ أَفْضَلُ مِنْ شُخُوصِ الْجَاهِلِ وَلا بَعَثَ الله نَبِيّاً وَلا رَسُولاً حَتَّى يَسْتَكْمِلَ الْعَقْلَ وَيَكُونَ عَقْلُهُ أَفْضَلَ مِنْ جَمِيعِ عُقُولِ أُمَّتِهِ وَمَا يُضْمِرُ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي نَفْسِهِ أَفْضَلُ مِنِ اجْتِهَادِ الْمُجْتَهِدِينَ وَمَا أَدَّى الْعَبْدُ فَرَائِضَ الله حَتَّى عَقَلَ عَنْهُ وَلا بَلَغَ جَمِيعُ الْعَابِدِينَ فِي فَضْلِ عِبَادَتِهِمْ مَا بَلَغَ الْعَاقِلُ وَالْعُقَلاءُ هُمْ أُولُو الالْبَابِ الَّذِينَ قَالَ الله تَعَالَى وَمَا يَتَذَكَّرُ إِلا أُولُو الالْبَابِ.

11. A number of our people has narrated Ahmad ibn Muhammad ibn Khalid from certain persons of his people in a marfu‘ manner that Rasulullah (sw) said: “Allah has not distributed anything among the servants more excellent than intelligence. The sleeping of a person of intelligence is better than the vigil of an ignorant person, and the staying of a person of intelligence (at home) is better than the journeying of an ignorant person. Allah did not send any prophet or messenger before completing his intelligence and letting it become better than the intelligence of all of his nation. Whatever the Prophet (sw) preserves in his soul is better than the struggle of all the striving people. A servant would not fulfill the obligations of Allah until he has an understanding about Him. All the worshippers will not be able to achieve with the virtue of their worships what a person and people of intelligence achieve. They (the people of intelligence) are the people of proper understanding, whom Allah, the most High, mentioned: “Only People of understanding realize this.” [2:269]

مرسل

The Book of Intelligence and Ignorance - Hadith 1482

12ـ أَبُو عَبْدِ الله الاشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ لِي أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) يَا هِشَامُ إِنَّ الله تَبَارَكَ وَتَعَالَى بَشَّرَ أَهْلَ الْعَقْلِ وَالْفَهْمِ فِي كِتَابِهِ فَقَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ الله وَأُولئِكَ هُمْ أُولُوا الالْبابِ يَا هِشَامُ إِنَّ الله تَبَارَكَ وَتَعَالَى أَكْمَلَ لِلنَّاسِ الْحُجَجَ بِالْعُقُولِ وَنَصَرَ النَّبِيِّينَ بِالْبَيَانِ وَدَلَّهُمْ عَلَى رُبُوبِيَّتِهِ بِالادِلَّةِ فَقَالَ وَإِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلا هُوَ الرَّحْمنُ الرَّحِيمُ. إِنَّ فِي خَلْقِ السَّماواتِ وَالارْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَما أَنْزَلَ الله مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الارْضَ بَعْدَ مَوْتِها وَبَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّياحِ وَالسَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَالارْضِ لاياتٍ لِقَوْمٍ يَعْقِلُونَ يَا هِشَامُ قَدْ جَعَلَ الله ذَلِكَ دَلِيلاً عَلَى مَعْرِفَتِهِ بِأَنَّ لَهُمْ مُدَبِّراً فَقَالَ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لاياتٍ لِقَوْمٍ يَعْقِلُونَ وَقَالَ هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلاً ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخاً وَمِنْكُمْ مَنْ يُتَوَفَّى مِنْ قَبْلُ وَلِتَبْلُغُوا أَجَلاً مُسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ وَقَالَ إِنَّ فِي اخْتِلافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنْزَلَ الله مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الارْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالارْضِ لآَيَاتٍ لِقَوْمٍ يَعْقِلُونَ وَقَالَ يُحْيِ الارْضَ بَعْدَ مَوْتِها قَدْ بَيَّنَّا لَكُمُ الاياتِ لَعَلَّكُمْ تَعْقِلُونَ وَقَالَ وَجَنَّاتٌ مِنْ أَعْنابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوانٌ وَغَيْرُ صِنْوانٍ يُسْقى‏ بِماءٍ واحِدٍ وَنُفَضِّلُ بَعْضَها عَلى‏ بَعْضٍ فِي الاكُلِ إِنَّ فِي ذلِكَ لاياتٍ لِقَوْمٍ يَعْقِلُونَ وَقَالَ وَمِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَطَمَعاً وَيُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الارْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لاياتٍ لِقَوْمٍ يَعْقِلُونَ وَقَالَ قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلا تُشْرِكُوا بِهِ شَيْئاً وَبِالْوالِدَيْنِ إِحْساناً وَلا تَقْتُلُوا أَوْلادَكُمْ مِنْ إِمْلاقٍ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلا تَقْرَبُوا الْفَواحِشَ ما ظَهَرَ مِنْها وَما بَطَنَ وَلا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ الله إِلا بِالْحَقِّ ذلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ وَقَالَ هَلْ لَكُمْ مِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ شُرَكاءَ فِي ما رَزَقْناكُمْ فَأَنْتُمْ فِيهِ سَواءٌ تَخافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذلِكَ نُفَصِّلُ الاياتِ لِقَوْمٍ يَعْقِلُونَ يَا هِشَامُ ثُمَّ وَعَظَ أَهْلَ الْعَقْلِ وَرَغَّبَهُمْ فِي الاخِرَةِ فَقَالَ وَمَا الْحَياةُ الدُّنْيا إِلا لَعِبٌ وَلَهْوٌ وَلَلدَّارُ الاخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ يَا هِشَامُ ثُمَّ خَوَّفَ الَّذِينَ لا يَعْقِلُونَ عِقَابَهُ فَقَالَ تَعَالَى ثُمَّ دَمَّرْنَا الاخَرِينَ. وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ. وَبِاللَّيْلِ أَ فَلا تَعْقِلُونَ. وَقَالَ إِنَّا مُنْزِلُونَ عَلى‏ أَهْلِ هذِهِ الْقَرْيَةِ رِجْزاً مِنَ السَّماءِ بِما كانُوا يَفْسُقُونَ وَلَقَدْ تَرَكْنا مِنْها آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ يَا هِشَامُ إِنَّ الْعَقْلَ مَعَ الْعِلْمِ فَقَالَ وَتِلْكَ الامْثالُ نَضْرِبُها لِلنَّاسِ وَما يَعْقِلُها إِلا الْعالِمُونَ يَا هِشَامُ ثُمَّ ذَمَّ الَّذِينَ لا يَعْقِلُونَ فَقَالَ وَإِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ الله قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَلَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَلا يَهْتَدُونَ وَقَالَ وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ إِلا دُعاءً وَنِداءً صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ. وَقَالَ وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ أَ فَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كانُوا لا يَعْقِلُونَ وَقَالَ أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلا كَالانْعامِ بَلْ هُمْ أَضَلُّ سَبِيلاً وَقَالَ لا يُقاتِلُونَكُمْ جَمِيعاً إِلا فِي قُرىً مُحَصَّنَةٍ أَوْ مِنْ وَراءِ جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعاً وَقُلُوبُهُمْ شَتَّى ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ وَقَالَ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ يَا هِشَامُ ثُمَّ ذَمَّ الله الْكَثْرَةَ فَقَالَ وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الارْضِ يُضِلُّوكَ عَنْ سَبِيلِ الله وَقَالَ وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَالارْضَ لَيَقُولُنَّ الله قُلِ الْحَمْدُ لله بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ وَقَالَ وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّماءِ ماءً فَأَحْيا بِهِ الارْضَ مِنْ بَعْدِ مَوْتِها لَيَقُولُنَّ الله قُلِ الْحَمْدُ لله بَلْ أَكْثَرُهُمْ لا يَعْقِلُونَ يَا هِشَامُ ثُمَّ مَدَحَ الْقِلَّةَ فَقَالَ وَقَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ وَقَالَ وَقَلِيلٌ ما هُمْ وَقَالَ وَقالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ أَ تَقْتُلُونَ رَجُلاً أَنْ يَقُولَ رَبِّيَ الله وَقَالَ وَمَنْ آمَنَ وَما آمَنَ مَعَهُ إِلا قَلِيلٌ وَقَالَ وَلكِنَّ أَكْثَرَهُمْ لا يَعْلَمُونَ وَقَالَ وَأَكْثَرُهُمْ لا يَعْقِلُونَ وَقَالَ وَأَكْثَرُهُمْ لا يَشْعُرُونَ يَا هِشَامُ ثُمَّ ذَكَرَ أُولِي الالْبَابِ بِأَحْسَنِ الذِّكْرِ وَحَلاهُمْ بِأَحْسَنِ الْحِلْيَةِ فَقَالَ يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَما يَذَّكَّرُ إِلا أُولُوا الالْبابِ وَقَالَ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا وَما يَذَّكَّرُ إِلا أُولُوا الالْبابِ وَقَالَ إِنَّ فِي خَلْقِ السَّماواتِ وَالارْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهارِ لاياتٍ لاولِي الالْبابِ وَقَالَ أَ فَمَنْ يَعْلَمُ أَنَّما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمى‏ إِنَّما يَتَذَكَّرُ أُولُوا الالْبابِ وَقَالَ أَمَّنْ هُوَ قانِتٌ آناءَ اللَّيْلِ ساجِداً وَقائِماً يَحْذَرُ الاخِرَةَ وَيَرْجُوا رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الالْبابِ وَقَالَ كِتابٌ أَنْزَلْناهُ إِلَيْكَ مُبارَكٌ لِيَدَّبَّرُوا آياتِهِ وَلِيَتَذَكَّرَ أُولُوا الالْبابِ وَقَالَ وَلَقَدْ آتَيْنا مُوسَى الْهُدى‏ وَأَوْرَثْنا بَنِي إِسْرائِيلَ الْكِتابَ هُدىً وَذِكْرى‏ لاولِي الالْبابِ وَقَالَ وَذَكِّرْ فَإِنَّ الذِّكْرى‏ تَنْفَعُ الْمُؤْمِنِينَ يَا هِشَامُ إِنَّ الله تَعَالَى يَقُولُ فِي كِتَابِهِ إِنَّ فِي ذلِكَ لَذِكْرى‏ لِمَنْ كانَ لَهُ قَلْبٌ يَعْنِي عَقْلٌ وَقَالَ وَلَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ قَالَ الْفَهْمَ وَالْعَقْلَ يَا هِشَامُ إِنَّ لُقْمَانَ قَالَ لابْنِهِ تَوَاضَعْ لِلْحَقِّ تَكُنْ أَعْقَلَ النَّاسِ وَإِنَّ الْكَيِّسَ لَدَى الْحَقِّ يَسِيرٌ يَا بُنَيَّ إِنَّ الدُّنْيَا بَحْرٌ عَمِيقٌ قَدْ غَرِقَ فِيهَا عَالَمٌ كَثِيرٌ فَلْتَكُنْ سَفِينَتُكَ فِيهَا تَقْوَى الله وَحَشْوُهَا الايمَانَ وَشِرَاعُهَا التَّوَكُّلَ وَقَيِّمُهَا الْعَقْلَ وَدَلِيلُهَا الْعِلْمَ وَسُكَّانُهَا الصَّبْرَ يَا هِشَامُ إِنَّ لِكُلِّ شَيْ‏ءٍ دَلِيلاً وَدَلِيلُ الْعَقْلِ التَّفَكُّرُ وَدَلِيلُ التَّفَكُّرِ الصَّمْتُ وَلِكُلِّ شَيْ‏ءٍ مَطِيَّةً وَمَطِيَّةُ الْعَقْلِ التَّوَاضُعُ وَكَفَى بِكَ جَهْلاً أَنْ تَرْكَبَ مَا نُهِيْتَ عَنْهُ يَا هِشَامُ مَا بَعَثَ الله أَنْبِيَاءَهُ وَرُسُلَهُ إِلَى عِبَادِهِ إِلا لِيَعْقِلُوا عَنِ الله فَأَحْسَنُهُمُ اسْتِجَابَةً أَحْسَنُهُمْ مَعْرِفَةً وَأَعْلَمُهُمْ بِأَمْرِ الله أَحْسَنُهُمْ عَقْلاً وَأَكْمَلُهُمْ عَقْلاً أَرْفَعُهُمْ دَرَجَةً فِي الدُّنْيَا وَالاخِرَةِ يَا هِشَامُ إِنَّ لله عَلَى النَّاسِ حُجَّتَيْنِ حُجَّةً ظَاهِرَةً وَحُجَّةً بَاطِنَةً فَأَمَّا الظَّاهِرَةُ فَالرُّسُلُ وَالانْبِيَاءُ وَالائِمَّةُ (عَلَيْهم السَّلام) وَأَمَّا الْبَاطِنَةُ فَالْعُقُولُ يَا هِشَامُ إِنَّ الْعَاقِلَ الَّذِي لا يَشْغَلُ الْحَلالُ شُكْرَهُ وَلا يَغْلِبُ الْحَرَامُ صَبْرَهُ. يَا هِشَامُ مَنْ سَلَّطَ ثَلاثاً عَلَى ثَلاثٍ فَكَأَنَّمَا أَعَانَ عَلَى هَدْمِ عَقْلِهِ مَنْ أَظْلَمَ نُورُ تَفَكُّرِهِ بِطُولِ أَمَلِهِ وَمَحَا طَرَائِفَ حِكْمَتِهِ بِفُضُولِ كَلامِهِ وَأَطْفَأَ نُورَ عِبْرَتِهِ بِشَهَوَاتِ نَفْسِهِ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ وَمَنْ هَدَمَ عَقْلَهُ أَفْسَدَ عَلَيْهِ دِينَهُ وَدُنْيَاهُ يَا هِشَامُ كَيْفَ يَزْكُو عِنْدَ الله عَمَلُكَ وَأَنْتَ قَدْ شَغَلْتَ قَلْبَكَ عَنْ أَمْرِ رَبِّكَ وَأَطَعْتَ هَوَاكَ عَلَى غَلَبَةِ عَقْلِكَ يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلامَةُ قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ الله اعْتَزَلَ أَهْلَ الدُّنْيَا وَالرَّاغِبِينَ فِيهَا وَرَغِبَ فِيمَا عِنْدَ الله وَكَانَ الله أُنْسَهُ فِي الْوَحْشَةِ وَصَاحِبَهُ فِي الْوَحْدَةِ وَغِنَاهُ فِي الْعَيْلَةِ وَمُعِزَّهُ مِنْ غَيْرِ عَشِيرَةٍ يَا هِشَامُ نَصْبُ الْحَقِّ لِطَاعَةِ الله وَلا نَجَاةَ إِلا بِالطَّاعَةِ وَالطَّاعَةُ بِالْعِلْمِ وَالْعِلْمُ بِالتَّعَلُّمِ وَالتَّعَلُّمُ بِالْعَقْلِ يُعْتَقَدُ وَلا عِلْمَ إِلا مِنْ عَالِمٍ رَبَّانِيٍّ وَمَعْرِفَةُ الْعِلْمِ بِالْعَقْلِ يَا هِشَامُ قَلِيلُ الْعَمَلِ مِنَ الْعَالِمِ مَقْبُولٌ مُضَاعَفٌ وَكَثِيرُ الْعَمَلِ مِنْ أَهْلِ الْهَوَى وَالْجَهْلِ مَرْدُودٌ يَا هِشَامُ إِنَّ الْعَاقِلَ رَضِيَ بِالدُّونِ مِنَ الدُّنْيَا مَعَ الْحِكْمَةِ وَلَمْ يَرْضَ بِالدُّونِ مِنَ الْحِكْمَةِ مَعَ الدُّنْيَا فَلِذَلِكَ رَبِحَتْ تِجَارَتُهُمْ يَا هِشَامُ إِنَّ الْعُقَلاءَ تَرَكُوا فُضُولَ الدُّنْيَا فَكَيْفَ الذُّنُوبَ وَتَرْكُ الدُّنْيَا مِنَ الْفَضْلِ وَتَرْكُ الذُّنُوبِ مِنَ الْفَرْضِ يَا هِشَامُ إِنَّ الْعَاقِلَ نَظَرَ إِلَى الدُّنْيَا وَإِلَى أَهْلِهَا فَعَلِمَ أَنَّهَا لا تُنَالُ إِلا بِالْمَشَقَّةِ وَنَظَرَ إِلَى الاخِرَةِ فَعَلِمَ أَنَّهَا لا تُنَالُ إِلا بِالْمَشَقَّةِ فَطَلَبَ بِالْمَشَقَّةِ أَبْقَاهُمَا يَا هِشَامُ إِنَّ الْعُقَلاءَ زَهِدُوا فِي الدُّنْيَا وَرَغِبُوا فِي الاخِرَةِ لانَّهُمْ عَلِمُوا أَنَّ الدُّنْيَا طَالِبَةٌ مَطْلُوبَةٌ وَالاخِرَةَ طَالِبَةٌ وَمَطْلُوبَةٌ فَمَنْ طَلَبَ الاخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ مِنْهَا رِزْقَهُ وَمَنْ طَلَبَ الدُّنْيَا طَلَبَتْهُ الاخِرَةُ فَيَأْتِيهِ الْمَوْتُ فَيُفْسِدُ عَلَيْهِ دُنْيَاهُ وَآخِرَتَهُ يَا هِشَامُ مَنْ أَرَادَ الْغِنَى بِلا مَالٍ وَرَاحَةَ الْقَلْبِ مِنَ الْحَسَدِ وَالسَّلامَةَ فِي الدِّينِ فَلْيَتَضَرَّعْ إِلَى الله عَزَّ وَجَلَّ فِي مَسْأَلَتِهِ بِأَنْ يُكَمِّلَ عَقْلَهُ فَمَنْ عَقَلَ قَنِعَ بِمَا يَكْفِيهِ وَمَنْ قَنِعَ بِمَا يَكْفِيهِ اسْتَغْنَى وَمَنْ لَمْ يَقْنَعْ بِمَا يَكْفِيهِ لَمْ يُدْرِكِ الْغِنَى أَبَداً يَا هِشَامُ إِنَّ الله حَكَى عَنْ قَوْمٍ صَالِحِينَ أَنَّهُمْ قَالُوا رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا وَهَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ حِينَ عَلِمُوا أَنَّ الْقُلُوبَ تَزِيغُ وَتَعُودُ إِلَى عَمَاهَا وَرَدَاهَا إِنَّهُ لَمْ يَخَفِ الله مَنْ لَمْ يَعْقِلْ عَنِ الله وَمَنْ لَمْ يَعْقِلْ عَنِ الله لَمْ يَعْقِدْ قَلْبَهُ عَلَى مَعْرِفَةٍ ثَابِتَةٍ يُبْصِرُهَا وَيَجِدُ حَقِيقَتَهَا فِي قَلْبِهِ وَلا يَكُونُ أَحَدٌ كَذَلِكَ إِلا مَنْ كَانَ قَوْلُهُ لِفِعْلِهِ مُصَدِّقاً وَسِرُّهُ لِعَلانِيَتِهِ مُوَافِقاً لانَّ الله تَبَارَكَ اسْمُهُ لَمْ يَدُلَّ عَلَى الْبَاطِنِ الْخَفِيِّ مِنَ الْعَقْلِ إِلا بِظَاهِرٍ مِنْهُ وَنَاطِقٍ عَنْهُ يَا هِشَامُ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ مَا عُبِدَ الله بِشَيْ‏ءٍ أَفْضَلَ مِنَ الْعَقْلِ وَمَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ خِصَالٌ شَتَّى الْكُفْرُ وَالشَّرُّ مِنْهُ مَأْمُونَانِ وَالرُّشْدُ وَالْخَيْرُ مِنْهُ مَأْمُولانِ وَفَضْلُ مَالِهِ مَبْذُولٌ وَفَضْلُ قَوْلِهِ مَكْفُوفٌ وَنَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ لا يَشْبَعُ مِنَ الْعِلْمِ دَهْرَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مَعَ الله مِنَ الْعِزِّ مَعَ غَيْرِهِ وَالتَّوَاضُعُ أَحَبُّ إِلَيْهِ مِنَ الشَّرَفِ يَسْتَكْثِرُ قَلِيلَ الْمَعْرُوفِ مِنْ غَيْرِهِ وَيَسْتَقِلُّ كَثِيرَ الْمَعْرُوفِ مِنْ نَفْسِهِ وَيَرَى النَّاسَ كُلَّهُمْ خَيْراً مِنْهُ وَأَنَّهُ شَرُّهُمْ فِي نَفْسِهِ وَهُوَ تَمَامُ الامْرِ يَا هِشَامُ إِنَّ الْعَاقِلَ لا يَكْذِبُ وَإِنْ كَانَ فِيهِ هَوَاهُ يَا هِشَامُ لا دِينَ لِمَنْ لا مُرُوَّةَ لَهُ وَلا مُرُوَّةَ لِمَنْ لا عَقْلَ لَهُ وَإِنَّ أَعْظَمَ النَّاسِ قَدْراً الَّذِي لا يَرَى الدُّنْيَا لِنَفْسِهِ خَطَراً أَمَا إِنَّ أَبْدَانَكُمْ لَيْسَ لَهَا ثَمَنٌ إِلا الْجَنَّةُ فَلا تَبِيعُوهَا بِغَيْرِهَا يَا هِشَامُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) كَانَ يَقُولُ إِنَّ مِنْ عَلامَةِ الْعَاقِلِ أَنْ يَكُونَ فِيهِ ثَلاثُ خِصَالٍ يُجِيبُ إِذَا سُئِلَ وَيَنْطِقُ إِذَا عَجَزَ الْقَوْمُ عَنِ الْكَلامِ وَيُشِيرُ بِالرَّأْيِ الَّذِي يَكُونُ فِيهِ صَلاحُ أَهْلِهِ فَمَنْ لَمْ يَكُنْ فِيهِ مِنْ هَذِهِ الْخِصَالِ الثَّلاثِ شَيْ‏ءٌ فَهُوَ أَحْمَقُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ لا يَجْلِسُ فِي صَدْرِ الْمَجْلِسِ إِلا رَجُلٌ فِيهِ هَذِهِ الْخِصَالُ الثَّلاثُ أَوْ وَاحِدَةٌ مِنْهُنَّ فَمَنْ لَمْ يَكُنْ فِيهِ شَيْ‏ءٌ مِنْهُنَّ فَجَلَسَ فَهُوَ أَحْمَقُ وَقَالَ الْحَسَنُ بْنُ عَلِيٍّ (عَلَيْهما السَّلام) إِذَا طَلَبْتُمُ الْحَوَائِجَ فَاطْلُبُوهَا مِنْ أَهْلِهَا قِيلَ. يَا ابْنَ رَسُولِ الله وَمَنْ أَهْلُهَا قَالَ الَّذِينَ قَصَّ الله فِي كِتَابِهِ وَذَكَرَهُمْ فَقَالَ إِنَّما يَتَذَكَّرُ أُولُوا الالْبابِ قَالَ هُمْ أُولُو الْعُقُولِ وَقَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) مُجَالَسَةُ الصَّالِحِينَ دَاعِيَةٌ إِلَى الصَّلاحِ وَآدَابُ الْعُلَمَاءِ زِيَادَةٌ فِي الْعَقْلِ وَطَاعَةُ وُلاةِ الْعَدْلِ تَمَامُ الْعِزِّ وَاسْتِثْمَارُ الْمَالِ تَمَامُ الْمُرُوءَةِ وَإِرْشَادُ الْمُسْتَشِيرِ قَضَاءٌ لِحَقِّ النِّعْمَةِ وَكَفُّ الاذَى مِنْ كَمَالِ الْعَقْلِ وَفِيهِ رَاحَةُ الْبَدَنِ عَاجِلاً وَآجِلاً يَا هِشَامُ إِنَّ الْعَاقِلَ لا يُحَدِّثُ مَنْ يَخَافُ تَكْذِيبَهُ وَلا يَسْأَلُ مَنْ يَخَافُ مَنْعَهُ وَلا يَعِدُ مَا لا يَقْدِرُ عَلَيْهِ وَلا يَرْجُو مَا يُعَنَّفُ بِرَجَائِهِ وَلا يُقْدِمُ عَلَى مَا يَخَافُ فَوْتَهُ بِالْعَجْزِ عَنْهُ.

12. Abu ‘Abdallah al-Ash‘ari has narrated from certain persons of our people have narrated in a marfu‘ manner from Hisham ibn al-Hakam who has said the following. “Abu al-Hassan Musa ibn Ja’far stated the following to me. ‘O Hisham, Allah has given good news to the people of reason and understanding in His book in the following words, “ Give the good news to those of My servants who hear certain words but follow only the good words. These are the ones whom Allah has given guidance and they are the people of understanding. 39:20 Holy Quran “O Hisham, it is certain that Allah has established complete (legal) authority for people (to refer to) in the form of intelligence, supported the messengers through the (ability) to communicate and has guided them to His own Lordship with proofs. Saying, “Your Lord is the only Lord. There is no God but He, the Beneficent, the Merciful (2:163) “(Of the signs of His existence are the creation of heavens and earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people. (Also of such signs are) the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions and the clouds that are rendered for service between the sky and the earth. Such are evidence (of His existence) for those who use their intelligence. (2:164) “O Hisham, Allah has mentioned the above facts as proof of His existence and that such facts depend upon the will of one who has designed them saying: “God has made the day and the night, the sun and the moon, and all the stars subservient to you by His command. In this there is evidence of the truth for people of understanding. (16:12) “It is He, Who created you from clay, turning it into a living germ, then into a clot of blood, and then brings you forth as a child. He then made you grow into manhood and become old. He causes some of you to live for the appointed time and some of you to die before so that perhaps you may have understanding (40:67). “In the heavens and the earth there is evidence (of the Truth) for the believers (45:3). In your creation and in that of the beasts living on earth there is evidence of the Truth for the people who have strong faith (45:4). In the alternation of the night and the day, the sustenance which God has sent down from the sky to revive the barren earth, and in the changing of the direction of the winds there is evidence of the truth for the people of understanding (45:5). “Know that God brings the dead earth back to life. We have explained Our revelations to you so that you may perhaps have understanding (57:17). “In the earth there are adjacent pieces of land, vineyards, farms, date-palms of single and many roots which are all watered by the same water. We have made some yield a better food than others. All this is evidence (of the existence of God) for the people who understand. (13:4) “Also, of the evidence of His existence are His showing you lightening which gives you fear and hope and His sending water down from the sky which revives the earth after its death. In this there is evidence (of the truth) for the people of understanding. (30:24) “(Muhammad), say, “Let me tell you about what your Lord has commanded: Do not consider anything equal to God; Be kind to your parents; Do not murder your children out of fear of poverty, for We give sustenance to you and to them. Do not even approach indecency either in public or in private. Take not a life, which God has made sacred except by way of justice and law. Thus does He command you that you may learn wisdom. (6:151) “God has told you this parable about yourselves: Could your slaves share your wealth equally with you and could you fear them as you fear yourselves? Thus, do We clarify the evidence (of the truth) for the people of understanding (30:28). “O Hisham, Allah then has given good advise to the people of intelligence and has encouraged them to become interested in the life to come saying, “The worldly life is but useless amusement and sport (compared to) the life hereafter which is far better and is only for the pious. Will you not then understand? (6:32) “O Hisham, Allah then has given warnings to those who do not think about the punishment that may come upon them from Allah saying, “Then We totally destroyed the others (37:136). You pass by (their ruined town) in the morning and at night (37:137). Will you then not understand? (37:138) “We will bring torment from the sky on this town because of the evil-deeds of its inhabitants” (29:34). We left manifest evidence (of the truth) there for the people of understanding. (29:35) “O Hisham, intelligence comes with knowledge.” Allah has said, “These are parables which, We tell to human beings, but only the learned ones understand them. (29:43) “O Hisham, Allah has then expressed dislike towards those who do not understand in the following words: “When certain people are asked to follow the revelations of God, they say, ‘We would rather follow what our fathers have followed,’ even though their fathers had no understanding and could not find the true guidance (2:170) “Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding. (2:171) “Some of them will look at you, but are you supposed to guide the blind even if they have no vision? (10:43) “Do you think that most of them listen and understand? They are like cattle or even more, straying and confused. (25:44) “They will not fight you united except with the protection of fortified towns or from behind walls. They are strong among themselves. You think that they are united, but in fact, their hearts are divided. They are a people who have no understanding (59:14) “Would you order people to do good deeds and forget to do them yourselves even though you read the Book? Why do you not think?” (2:44) “O Hisham, Allah then has expressed dislike towards the multitudes saying, “Most of the people in the land will lead you away from God’s guidance if you follow them; they only follow their own conjecture and preach falsehood (6:116) “If you ask them, “Who has created the heavens and the earth,” they will certainly say, “God has created them.” Say, “It is only God who deserves all praise, but most of them do not know” (31:25) “If you ask them, “Who has sent down water from the sky to revive the dead earth?” They will say, “God has done it.” Say, “It is only God who deserves all praise, but many of them do not understand.” (29:63) “O Hisham, Allah then has praised those fewer in numbers saying, “Only few of my servants are grateful.” (34:13) He has said, “How few are they?” “A believing person from the people of the Pharaoh who concealed his faith said, “Would you kill a man just because he says God is my Lord?” (40:28) “No one believed in him, except a few. (11:40) Tell them, (Muhammad), “God certainly has the Power to show such miracles but many of them are ignorant.” (6:37). “Many of them have no understanding. (5:103) Many of them do not realize.” “O Hisham, Allah has mentioned the people of intelligence in the best manners with the best of characteristics saying, “God gives wisdom to the ones whom He wants. Whoever is given wisdom, has, certainly, received much good. Only people of intelligence can grasp this (2:269). “ . those who have a firm grounding in knowledge say, “We believe in it. All its verses are from our Lord.” No one can grasp this fact except the people of Intelligence . .” (3:7) “The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of God) for people of Intelligence. (3:190) “Can a person, who knows that what is revealed to you from your Lord is the truth, be considered equal to a blind person? Only those who have understanding take heed (13:19). “Can this one be considered equal to one who worships God during the night, prostrating and standing, who has fear of the Day of Judgment, and who has hope in the mercy of his Lord? Say, “Are those who know equal to those who do not know? Only the people of Intelligence take heed” (39:9). “It is a blessed Book which We have revealed for you so that you will reflect upon its verses and so the people of understanding will take heed (38:29). “To Moses We had given guidance and to the children of Israel We had given the Book (40:53) as their inheritance and as a guide and a reminder to the people of understanding (40:54) “Keep on reminding them. This benefits the believers” (51:55). “O Hisham, Allah says in His book, “This is a reminder for the ones who understands, listens, and sees.” (50:37) It means intelligence. “We gave wisdom to Luqman so that he would give thanks to God . .” (31:12) Understand is intelligence. “O Hisham, Luqman said to his son, “ Venerate the truth you will be the most intelligent among man. Cleverness before intelligence has a very small value. My son, the world is a very deep ocean in which many people have drowned. You must take piety before God as the ship, faith as supplies therein, trust in God as the sales, intelligence as the captain, knowledge as the guide and patience as passengers.” “O Hisham, for everything there is a guide. The guide for intelligence is thinking. The guide for thinking is silence. For everything there is a means for mobility the means of mobility for intelligence is humble attitude. To disobey a prohibition is enough proof of ones ignorance. “O Hisham, Allah send His messengers to people for no other reason but that they would have understanding about Him. Those who obey Him better have better understanding about Him. Those who are more knowledgeable in the commandment of Allah are the ones who have more powerful intelligence and those who have more powerful intelligence are at a higher degree of excellence in this world and in the next life. “O Hisham, Allah has placed two kinds of authority over man. The apparent and manifest authority and the internal and hidden authority The prophets and messengers are the apparent and manifest authorities and intelligence is the hidden and internal authority. “O Hisham, a man of intelligence is one whose thankfulness doe not diminish because of a large wealth and prohibited matters can not overpower his patience. “O Hisham, one who would support three things against an other three kinds of things he would be leading to the destruction of his own intelligence. (1) Darkening of one’s ability to think with day dreaming, (2) the abolishment of the sparks of one’s wisdom with excessive bluffs and (3) the extinguishing of the lights of the lessons from experience by the desires of one’s soul. It would be like supporting ones desire to destroy ones own intelligence. One who would destroy his own intelligence he has destroyed his own worldly life as well as the life to come. “O Hisham how would you expect to have pure deeds before Allah when you have such things that keep you away from the facts that matter to Allah, your Lord, and you have obeyed your desires against your own intelligence. “O Hisham, maintaining patience in loneliness is a sign of the strength of intelligence. One who has understanding about Allah he keeps himself aside from the people of this world and those interested in it. He becomes interested in what is with Allah. Allah then gives him comfort in his fear and company when he is lonely. Allah gives him riches in his poverty and honor without the existence of his tribesmen. “O Hisham, truth is set up so that Allah is obeyed. There is no salvation without obedience to Allah. Obedience comes only from knowledge, which comes from learning that receives strength from intelligence. The only knowledge of value is that of one who knows about the Lord and intelligence discerns the valuable of knowledge. “O Hisham, smaller degrees of deeds with knowledge are accepted with double value and large amounts of deeds from those who follow their desires and ignorance are rejected. “O Hisham, a person of intelligence is pleased with little things of the world with wisdom but he does not agree with a little wisdom with all of the world and, thus, such people strike a gainful bargain. “O Hisham, the people of intelligence stay away from what is more than the basic necessities of life how then they would not stay away from the sins in this world. To stay away from what is more than the bare necessities is only extra virtue but staying away from sins is obligatory. “O Hisham, a man of intelligence observes the world and the people of the world and finds out that the worldly gains come only through hard works and labor. He finds out that gains of the life hereafter also come through hard work and labor he then accepts the one that is more durable. “O Hisham, people of intelligence hold themselves back from the worldly things and strengthen interest in the gains of the life hereafter. They have learned that the worldly gains are sought after and are wanted and so also are the gains of the lifer hereafter. One who seeks the gains of the life hereafter the world will seek him to deliver to him his livelihood but one who seeks the worldly gains the hereafter would also seek to find him. Death will then approach him and it will destroy his world and leave him with no opportunity in the life hereafter (because he had gained nothing). “O Hisham, one who wants self-sufficiency without property, comfort for his heart from the evil of jealousy and the safety of his religion he should pray to Allah, the Most Glorious, to perfect his intelligence. The person of intelligence is satisfied with the basic necessities and one who agrees with basic necessities he is self-sufficient and free of needs and one who is not satisfied with basic necessities he is never free from wants. “O Hisham, Allah has stated the following on behalf of the people of virtue, “They say, “Lord, do not cause our hearts to deviate from Your guidance, and grant us mercy. You are the Most Awarding One.” (3:8) They know that hearts may deviate and turn towards blindness and destruction. It is certain that those who do not fear Allah have no understanding about Him. One who does not have proper understanding about Allah one’s heart does not establish any stable gnosis about Allah with clear awareness of such gnosis that one would find in his heart. No one can be as such except those whose deeds would confirm their words and their privacy would agree with their public activities. This is because Allah, Sacrosanct are whose names, has not shown what is private and unknown form intelligence except through what is public from it and speaks for it. “O Hisham, the commander of the true believers, Imam Ali (a. s) has said, “Allah is worshipped better by no means other than intelligence. No one’s intelligence reaches perfection until there with is found various qualities. Disbelief and evil should not emerge there from. Wisdom and goodness should be expected to exist there with. The extra of the property of a person of intelligence is given in charity, the extra of his words is restrained and his share of the worldly things is only the basic necessities. He never considers himself as to have learned enough. To be with Allah, although in a very humble state, is far better to him than to live very much honored with others. Humbleness is more beloved to him than being taken as a dignitary. He considers virtuous deeds of others a great deal and his own virtuous deeds as insignificant. He considers all the other people better than his self and his own self as the worse of all and this is the totality of all things.” “O Hisham, a man of intelligence never speaks a lie even though it may satisfy his desires.” “O Hisham, one who does not maintain honorable kindness he has no religion and one can not have such noble character without intelligence. A person of the greatest value among people is one who does not consider the worldly gains his fortune. Nothing can become an adequate price for your bodies other than paradise. Do not sell it for any thing other than paradise. “O Hisham, the commander of the true believers, Imam Ali (a. s) has said, “Three noble qualities in man are of the signs of the existence of intelligence. He replies when questioned and he speaks up only when everyone else fails to speak and offers his advise when it is beneficial to his people. One who has none of these qualities is a fool.” He also has said, “No one other a person who has all of the above or some of such qualities should chair a gathering and if one does so without any of such qualities he is a fool.” Imam Hassan ibn Ali (a. s) has said, “If you would ask for help do so from a proper source.” He was asked, “O grandson of the holy Prophet, ‘Who are the proper sources?” He replied, “They are those about whom Allah has spoken in His book saying, “Only those who have understanding will take heed and they are the people of intelligence.” Imam Ali ibn al-Husayn (a. s) has said, “Sitting in the company of virtuous people leads one to virtue and association with the scholars is a means of strengthening one’s intelligence. Obedience to the authorities that practice justice is an honor. The investment of wealth for profit is a dignifying practice. Guiding one who asks for guidance is an expression of gratitude. To restrain ones harmful manners and deeds is because of the perfection of one’s intelligence in which there is comfort for the body in the short and long terms.” “O Hisham, a man of intelligence does not speak to one who is feared to call him a liar. He does not ask those that he fears may deny him. He does not count on what is not within his abilities. He does not maintain any hope in that which may involve severity and harshness. He does not take any steps towards which he fears may not be achieved due to his inability.”

مرسل

The Book of Intelligence and Ignorance - Hadith 1483

13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) الْعَقْلُ غِطَاءٌ سَتِيرٌ وَالْفَضْلُ جَمَالٌ ظَاهِرٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِفَضْلِكَ وَقَاتِلْ هَوَاكَ بِعَقْلِكَ تَسْلَمْ لَكَ الْمَوَدَّةُ وَتَظْهَرْ لَكَ الْمَحَبَّةُ.

13. Ali ibn Muhammad has narrated from Sahl ibn Ziyad in a marfu‘ manner that Amir al-Mu’mineen Ali (as) said: “Intelligence is a complete cover (protection) for one and extra knowledge and skills are evident beauty. Compensate your physical shortcomings with your extra knowledge and skills. Fight your desires with help from your intelligence and in so doing friendship is surrendered to and love becomes manifest for you.”

ضعيف

The Book of Intelligence and Ignorance - Hadith 1484

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَعِنْدَهُ جَمَاعَةٌ مِنْ مَوَالِيهِ فَجَرَى ذِكْرُ الْعَقْلِ وَالْجَهْلِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اعْرِفُوا الْعَقْلَ وَجُنْدَهُ وَالْجَهْلَ وَجُنْدَهُ تَهْتَدُوا قَالَ سَمَاعَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ لا نَعْرِفُ إِلا مَا عَرَّفْتَنَا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله عَزَّ وَجَلَّ خَلَقَ الْعَقْلَ وَهُوَ أَوَّلُ خَلْقٍ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ فَقَالَ الله تَبَارَكَ وَتَعَالَى خَلَقْتُكَ خَلْقاً عَظِيماً وَكَرَّمْتُكَ عَلَى جَمِيعِ خَلْقِي قَالَ ثُمَّ خَلَقَ الْجَهْلَ مِنَ الْبَحْرِ الاجَاجِ ظُلْمَانِيّاً فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَلَمْ يُقْبِلْ فَقَالَ لَهُ اسْتَكْبَرْتَ فَلَعَنَهُ ثُمَّ جَعَلَ لِلْعَقْلِ خَمْسَةً وَسَبْعِينَ جُنْداً فَلَمَّا رَأَى الْجَهْلُ مَا أَكْرَمَ الله بِهِ الْعَقْلَ وَمَا أَعْطَاهُ أَضْمَرَ لَهُ الْعَدَاوَةَ فَقَالَ الْجَهْلُ يَا رَبِّ هَذَا خَلْقٌ مِثْلِي خَلَقْتَهُ وَكَرَّمْتَهُ وَقَوَّيْتَهُ وَأَنَا ضِدُّهُ وَلا قُوَّةَ لِي بِهِ فَأَعْطِنِي مِنَ الْجُنْدِ مِثْلَ مَا أَعْطَيْتَهُ فَقَالَ نَعَمْ فَإِنْ عَصَيْتَ بَعْدَ ذَلِكَ أَخْرَجْتُكَ وَجُنْدَكَ مِنْ رَحْمَتِي قَالَ قَدْ رَضِيتُ فَأَعْطَاهُ خَمْسَةً وَسَبْعِينَ جُنْداً فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَالسَّبْعِينَ الْجُنْدَ الْخَيْرُ وَهُوَ وَزِيرُ الْعَقْلِ وَجَعَلَ ضِدَّهُ الشَّرَّ وَهُوَ وَزِيرُ الْجَهْلِ وَالايمَانُ وَضِدَّهُ الْكُفْرَ وَالتَّصْدِيقُ وَضِدَّهُ الْجُحُودَ وَالرَّجَاءُ وَضِدَّهُ الْقُنُوطَ وَالْعَدْلُ وَضِدَّهُ الْجَوْرَ وَالرِّضَا وَضِدَّهُ السُّخْطَ وَالشُّكْرُ وَضِدَّهُ الْكُفْرَانَ وَالطَّمَعُ وَضِدَّهُ الْيَأْسَ وَالتَّوَكُّلُ وَضِدَّهُ الْحِرْصَ وَالرَّأْفَةُ وَضِدَّهَا الْقَسْوَةَ وَالرَّحْمَةُ وَضِدَّهَا الْغَضَبَ وَالْعِلْمُ وَضِدَّهُ الْجَهْلَ وَالْفَهْمُ وَضِدَّهُ الْحُمْقَ وَالْعِفَّةُ وَضِدَّهَا التَّهَتُّكَ وَالزُّهْدُ وَضِدَّهُ الرَّغْبَةَ وَالرِّفْقُ وَضِدَّهُ الْخُرْقَ وَالرَّهْبَةُ وَضِدَّهُ الْجُرْأَةَ وَالتَّوَاضُعُ وَضِدَّهُ الْكِبْرَ وَالتُّؤَدَةُ وَضِدَّهَا التَّسَرُّعَ وَالْحِلْمُ وَضِدَّهَا السَّفَهَ وَالصَّمْتُ وَضِدَّهُ الْهَذَرَ وَالاسْتِسْلامُ وَضِدَّهُ الاسْتِكْبَارَ وَالتَّسْلِيمُ وَضِدَّهُ الشَّكَّ وَالصَّبْرُ وَضِدَّهُ الْجَزَعَ وَالصَّفْحُ وَضِدَّهُ الانْتِقَامَ وَالْغِنَى وَضِدَّهُ الْفَقْرَ وَالتَّذَكُّرُ وَضِدَّهُ السَّهْوَ وَالْحِفْظُ وَضِدَّهُ النِّسْيَانَ وَالتَّعَطُّفُ وَضِدَّهُ الْقَطِيعَةَ وَالْقُنُوعُ وَضِدَّهُ الْحِرْصَ وَالْمُؤَاسَاةُ وَضِدَّهَا الْمَنْعَ وَالْمَوَدَّةُ وَضِدَّهَا الْعَدَاوَةَ وَالْوَفَاءُ وَضِدَّهُ الْغَدْرَ وَالطَّاعَةُ وَضِدَّهَا الْمَعْصِيَةَ وَالْخُضُوعُ وَضِدَّهُ التَّطَاوُلَ وَالسَّلامَةُ وَضِدَّهَا الْبَلاءَ وَالْحُبُّ وَضِدَّهُ الْبُغْضَ وَالصِّدْقُ وَضِدَّهُ الْكَذِبَ وَالْحَقُّ وَضِدَّهُ الْبَاطِلَ وَالامَانَةُ وَضِدَّهَا الْخِيَانَةَ وَالاخْلاصُ وَضِدَّهُ الشَّوْبَ وَالشَّهَامَةُ وَضِدَّهَا الْبَلادَةَ وَالْفَهْمُ وَضِدَّهُ الْغَبَاوَةَ وَالْمَعْرِفَةُ وَضِدَّهَا الانْكَارَ وَالْمُدَارَاةُ وَضِدَّهَا الْمُكَاشَفَةَ وَسَلامَةُ الْغَيْبِ وَضِدَّهَا الْمُمَاكَرَةَ وَالْكِتْمَانُ وَضِدَّهُ الافْشَاءَ وَالصَّلاةُ وَضِدَّهَا الاضَاعَةَ وَالصَّوْمُ وَضِدَّهُ الافْطَارَ وَالْجِهَادُ وَضِدَّهُ النُّكُولَ وَالْحَجُّ وَضِدَّهُ نَبْذَ الْمِيثَاقِ وَصَوْنُ الْحَدِيثِ وَضِدَّهُ النَّمِيمَةَ وَبِرُّ الْوَالِدَيْنِ وَضِدَّهُ الْعُقُوقَ وَالْحَقِيقَةُ وَضِدَّهَا الرِّيَاءَ وَالْمَعْرُوفُ وَضِدَّهُ الْمُنْكَرَ وَالسَّتْرُ وَضِدَّهُ التَّبَرُّجَ وَالتَّقِيَّةُ وَضِدَّهَا الاذَاعَةَ وَالانْصَافُ وَضِدَّهُ الْحَمِيَّةَ وَالتَّهْيِئَةُ وَضِدَّهَا الْبَغْيَ وَالنَّظَافَةُ وَضِدَّهَا الْقَذَرَ وَالْحَيَاءُ وَضِدَّهَا الْجَلَعَ وَالْقَصْدُ وَضِدَّهُ الْعُدْوَانَ وَالرَّاحَةُ وَضِدَّهَا التَّعَبَ وَالسُّهُولَةُ وَضِدَّهَا الصُّعُوبَةَ وَالْبَرَكَةُ وَضِدَّهَا الْمَحْقَ وَالْعَافِيَةُ وَضِدَّهَا الْبَلاءَ وَالْقَوَامُ وَضِدَّهُ الْمُكَاثَرَةَ وَالْحِكْمَةُ وَضِدَّهَا الْهَوَاءَ وَالْوَقَارُ وَضِدَّهُ الْخِفَّةَ وَالسَّعَادَةُ وَضِدَّهَا الشَّقَاوَةَ وَالتَّوْبَةُ وَضِدَّهَا الاصْرَارَ وَالاسْتِغْفَارُ وَضِدَّهُ الاغْتِرَارَ وَالْمُحَافَظَةُ وَضِدَّهَا التَّهَاوُنَ وَالدُّعَاءُ وَضِدَّهُ الاسْتِنْكَافَ وَالنَّشَاطُ وَضِدَّهُ الْكَسَلَ وَالْفَرَحُ وَضِدَّهُ الْحَزَنَ وَالالْفَةُ وَضِدَّهَا الْفُرْقَةَ وَالسَّخَاءُ وَضِدَّهُ الْبُخْلَ فَلا تَجْتَمِعُ هَذِهِ الْخِصَالُ كُلُّهَا مِنْ أَجْنَادِ الْعَقْلِ إِلا فِي نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ قَدِ امْتَحَنَ الله قَلْبَهُ لِلايمَانِ وَأَمَّا سَائِرُ ذَلِكَ مِنْ مَوَالِينَا فَإِنَّ أَحَدَهُمْ لا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ حَتَّى يَسْتَكْمِلَ وَيَنْقَى مِنْ جُنُودِ الْجَهْلِ فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الانْبِيَاءِ وَالاوْصِيَاءِ وَإِنَّمَا يُدْرَكُ ذَلِكَ بِمَعْرِفَةِ الْعَقْلِ وَجُنُودِهِ وَبِمُجَانَبَةِ الْجَهْلِ وَجُنُودِهِ وَفَّقَنَا الله وَإِيَّاكُمْ لِطَاعَتِهِ وَمَرْضَاتِهِ.

14. A group of our companions narrated from Ahmad ibn Muhammad, from Ali ibn Hadeed, from Sama’ah ibn Mehran, who said: "I was with Abu Abdullah (a. s) and a group of his followers were also present. The discussion turned to the topics of intellect and ignorance. Abu Abdullah (a. s) said: 'Recognize intellect and its soldiers, and ignorance and its soldiers, and you will be guided.' Sama’ah said: 'I said, "May I be your ransom, we know only what you have taught us."' Abu Abdullah (a. s) replied: 'Indeed, Allah the Mighty and Majestic created intellect, and it was the first creation among the spiritual beings, on the right side of the Throne, from His light. Then He said to it, "Move back," and it moved back. Then He said to it, "Come forward," and it came forward. Then Allah, blessed and exalted, said: "I created you as a great creation and honored you over all My creations." Then He created ignorance from the dark, salty sea. He said to it, "Move back," and it moved back. Then He said to it, "Come forward," but it did not come forward. He said to it, "Did you act arrogantly?" So He cursed it. Then He made for intellect seventy-five soldiers. When ignorance saw the honor Allah had bestowed upon intellect and what He had given it, it harbored enmity towards it. Ignorance said: "O Lord, this is a creation like me. You created it, honored it, and strengthened it, and I am its opposite. I have no power over it, so give me soldiers like those You have given it." Allah said: "Yes, but if you disobey after that, I will expel you and your soldiers from My mercy." Ignorance said: "I am satisfied." So He gave it seventy-five soldiers. <br>Among what He gave to intellect from the seventy-five soldiers were: goodness, which is the minister of intellect, and He made its opposite evil, which is the minister of ignorance; faith, and its opposite disbelief; affirmation, and its opposite denial; hope, and its opposite despair; justice, and its opposite injustice; contentment, and its opposite discontent; gratitude, and its opposite ingratitude; greed, and its opposite hopelessness; reliance (on Allah), and its opposite covetousness; compassion, and its opposite hardness; mercy, and its opposite anger; knowledge, and its opposite ignorance; understanding, and its opposite folly; chastity, and its opposite promiscuity; asceticism, and its opposite desire; gentleness, and its opposite coarseness; fear, and its opposite audacity; humility, and its opposite arrogance; deliberation, and its opposite hastiness; forbearance, and its opposite foolishness; silence, and its opposite verbosity; surrender, and its opposite arrogance; acceptance, and its opposite doubt; patience, and its opposite impatience; forgiveness, and its opposite vengeance; wealth, and its opposite poverty; remembrance, and its opposite forgetfulness; preservation, and its opposite neglect; kindness, and its opposite cutting off; contentment, and its opposite greed; sharing, and its opposite withholding; friendship, and its opposite enmity; loyalty, and its opposite betrayal; obedience, and its opposite disobedience; submission, and its opposite insolence; safety, and its opposite affliction; love, and its opposite hatred; truthfulness, and its opposite lying; truth, and its opposite falsehood; trustworthiness, and its opposite treachery; sincerity, and its opposite hypocrisy; discernment, and its opposite dullness; understanding, and its opposite stupidity; recognition, and its opposite denial; diplomacy, and its opposite disclosure; safeguarding the unseen, and its opposite cunning; concealment, and its opposite revelation; prayer, and its opposite neglect; fasting, and its opposite breaking the fast; striving (in Allah's way), and its opposite retreat; pilgrimage, and its opposite breaking the covenant; protection of speech, and its opposite slander; righteousness to parents, and its opposite disobedience; reality, and its opposite ostentation; virtue, and its opposite vice; concealment, and its opposite display; precaution, and its opposite publicity; fairness, and its opposite bias; preparation, and its opposite transgression; cleanliness, and its opposite filthiness; modesty, and its opposite shamelessness; moderation, and its opposite aggression; rest, and its opposite fatigue; ease, and its opposite difficulty; blessing, and its opposite curse; well-being, and its opposite affliction; uprightness, and its opposite excess; wisdom, and its opposite desire; dignity, and its opposite frivolity; happiness, and its opposite misery; repentance, and its opposite insistence (on sin); seeking forgiveness, and its opposite deception; preservation, and its opposite neglect; supplication, and its opposite disdain; activity, and its opposite laziness; joy, and its opposite sadness; unity, and its opposite separation; generosity, and its opposite stinginess. <br>These qualities from the soldiers of the intellect are not all found together in anyone except in a prophet, or the successor of a prophet, or a believer whose heart Allah has tested for faith. As for the rest of our followers, none of them is free from having some of these soldiers until they are complete and cleansed from the soldiers of ignorance. At that time, they will be in the highest degree with the prophets and successors. This can only be achieved by recognizing intellect and its soldiers and avoiding ignorance and its soldiers. May Allah grant us and you success in obeying Him and seeking His pleasure.'"

ضعيف

The Book of Intelligence and Ignorance - Hadith 1485

15ـ جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا كَلَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْعِبَادَ بِكُنْهِ عَقْلِهِ قَطُّ وَقَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّا مَعَاشِرَ الانْبِيَاءِ أُمِرْنَا أَنْ نُكَلِّمَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ.

15. A group of our people have narrated from Ahmad Ibn Muhammad Ibn ‘Isa from al-Hassan Ibn Ali Ibn Fadhal from one of our people that Abu 'Abdillah (al-Sadiq) (as) stated: "Rasulullah (sawwas) never spoke to people according to his own level of intellect." He (the Imam) also said that Rasulullah (sawwas) said, "We, the community of Prophets, were commanded to speak to people according to their level of intellect."

مرسل

The Book of Intelligence and Ignorance - Hadith 1486

16ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهما السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ قُلُوبَ الْجُهَّالِ تَسْتَفِزُّهَا الاطْمَاعُ وَتَرْتَهِنُهَا الْمُنَى وَتَسْتَعْلِقُهَا الْخَدَائِعُ.

16. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Nawfali from al-Sakuni from Ja‘far (al-Sadiq) (as) from his father (al-Baqir) (as) that Amir al-Mu’minin (as): “Greed motivates the hearts of the ignorant people, longings and yearning keep them as hostages and deceit clings to them.”

ضعيف على المشهور

The Book of Intelligence and Ignorance - Hadith 1487

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عُبَيْدِ الله الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَكْمَلُ النَّاسِ عَقْلاً أَحْسَنُهُمْ خُلُقاً.

17. Ali ibn Ibrahim has narrated from his father from Ja‘far ibn Muhammad al-Ash‘ari from ‘Ubaydallah al-Dihqan from Durust from Ibrahim ibn ‘Abd al-Hamid that Abu ‘Abdillah (al-Sadiq) (as) said: "The most perfect of people in intellect are the best of them in character."

ضعيف

The Book of Intelligence and Ignorance - Hadith 1488

18ـ عَلِيٌّ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنَّا عِنْدَ الرِّضَا (عَلَيْهِ السَّلام) فَتَذَاكَرْنَا الْعَقْلَ وَالادَبَ فَقَالَ يَا أَبَا هَاشِمٍ الْعَقْلُ حِبَاءٌ مِنَ الله وَالادَبُ كُلْفَةٌ فَمَنْ تَكَلَّفَ الادَبَ قَدَرَ عَلَيْهِ وَمَنْ تَكَلَّفَ الْعَقْلَ لَمْ يَزْدَدْ بِذَلِكَ إِلا جَهْلاً.

18. Ali has narrated from his father from abu Hashim al-Ja‘fari who has said the following. “We were in the presence of Imam al-Rida (a. s) that a discussion about intelligence took place and the Imam said, “O abu Hashim, intelligence is a present from Allah but discipline is a skill and burden. One who would pretend as a well disciplined one he would certainly establish full control in it. But to pretend as a person of intelligence would increase in him nothing but more ignorance.”

صحيح

The Book of Intelligence and Ignorance - Hadith 1489

19ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي جَاراً كَثِيرَ الصَّلاةِ كَثِيرَ الصَّدَقَةِ كَثِيرَ الْحَجِّ لا بَأْسَ بِهِ قَالَ فَقَالَ يَا إِسْحَاقُ كَيْفَ عَقْلُهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَيْسَ لَهُ عَقْلٌ قَالَ فَقَالَ لا يَرْتَفِعُ بِذَلِكَ مِنْهُ.

19. Ali ibn Ibrahim has narrated from his father from Yahya ibn al-Mubarak from ‘Abdallah ibn Jubla from ibn Ishaq ibn ‘Ammar that Abu ‘Abdillah (al-Sadiq) (as) was asked, ‘May I be your ransom, I have a neighbor who does a lot of salaat, gives a lot in charity and very often does hajj and there is no flaw with him.’ He asked, 'O Ibn Ishaq how is his intelligence?'. I then said, 'May I be your ransom, he does not have any intelligence'. So he said, 'Nothing from what he does will be raised up (to heavens).'

مجهول

The Book of Intelligence and Ignorance - Hadith 1490

20ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ أَبِي يَعْقُوبَ الْبَغْدَادِيِّ قَالَ قَالَ ابْنُ السِّكِّيتِ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) لِمَا ذَا بَعَثَ الله مُوسَى بْنَ عِمْرَانَ (عَلَيْهِ السَّلام) بِالْعَصَا وَيَدِهِ الْبَيْضَاءِ وَآلَةِ السِّحْرِ وَبَعَثَ عِيسَى بِ‏آلَةِ الطِّبِّ وَبَعَثَ مُحَمَّداً صَلَّى الله عَلَيْهِ وَآلِهِ وَعَلَى جَمِيعِ الانْبِيَاءِ بِالْكَلامِ وَالْخُطَبِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الله لَمَّا بَعَثَ مُوسَى (عَلَيْهِ السَّلام) كَانَ الْغَالِبُ عَلَى أَهْلِ عَصْرِهِ السِّحْرَ فَأَتَاهُمْ مِنْ عِنْدِ الله بِمَا لَمْ يَكُنْ فِي وُسْعِهِمْ مِثْلُهُ وَمَا أَبْطَلَ بِهِ سِحْرَهُمْ وَأَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ وَإِنَّ الله بَعَثَ عِيسَى (عَلَيْهِ السَّلام) فِي وَقْتٍ قَدْ ظَهَرَتْ فِيهِ الزَّمَانَاتُ وَاحْتَاجَ النَّاسُ إِلَى الطِّبِّ فَأَتَاهُمْ مِنْ عِنْدِ الله بِمَا لَمْ يَكُنْ عِنْدَهُمْ مِثْلُهُ وَبِمَا أَحْيَا لَهُمُ الْمَوْتَى وَأَبْرَأَ الاكْمَهَ وَالابْرَصَ بِإِذْنِ الله وَأَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ وَإِنَّ الله بَعَثَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي وَقْتٍ كَانَ الْغَالِبُ عَلَى أَهْلِ عَصْرِهِ الْخُطَبَ وَالْكَلامَ وَأَظُنُّهُ قَالَ الشِّعْرَ فَأَتَاهُمْ مِنْ عِنْدِ الله مِنْ مَوَاعِظِهِ وَحِكَمِهِ مَا أَبْطَلَ بِهِ قَوْلَهُمْ وَأَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ قَالَ فَقَالَ ابْنُ السِّكِّيتِ تَالله مَا رَأَيْتُ مِثْلَكَ قَطُّ فَمَا الْحُجَّةُ عَلَى الْخَلْقِ الْيَوْمَ قَالَ فَقَالَ (عَلَيْهِ السَّلام) الْعَقْلُ يُعْرَفُ بِهِ الصَّادِقُ عَلَى الله فَيُصَدِّقُهُ وَالْكَاذِبُ عَلَى الله فَيُكَذِّبُهُ قَالَ فَقَالَ ابْنُ السِّكِّيتِ هَذَا وَالله هُوَ الْجَوَابُ.

20. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Muhammad al-Sayyari from abu Ya’qub al-Baghdadi who has said the following. “Ibn Sukayt asked Imam abu al-Hassan (a. s), ‘Why did Allah sent Moses with the miracle appearing through his staff and through his hand and means of magic, Jesus with means of medical tasks and Prophet Muhammad (may Allah send blessings upon him, his family and all the prophets) with means of speech and sermons?’” “When Moses was sent magic was very popular among the people. He showed a magic of such form that was not possible for others to perform. He was given such means that destroyed the magical effects of those people’s magic and established the truth of the message of Allah among them. Allah sent Jesus at a time when serious illnesses existed among the people and they needed medical treatment. Jesus brought from Allah what the people did not have. He brought from Allah the means to bring the dead back to life, cure the sick and the lepers by the permission of Allah and thus, establish the truthfulness of the message of Allah among the people.” The Imam explained. Allah sent Prophet Muhammad (s. a.) at a time when oratory and speech was very popular among the people –I think he said poetry. He brought from Allah to the people the good advise and wisdom that showed the falsehood in their speeches and thus established the truthfulness of the message of Allah among them.” Ibn al-Sukayt then said, “I swear by Allah that I have never seen anyone like you. What is the proof to establish the truthfulness of the message of Allah among people today?” The Imam then said, ‘It is intelligence. Through intelligence one recognizes those who speak the truth from Allah, thus, one acknowledges their truthfulness and those who lie in the name of Allah their lies come to light.” Ibn al-Sukayt then said, “This by Allah is the answer.”

ضعيف

The Book of Intelligence and Ignorance - Hadith 1491

21ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ قُتَيْبَةَ الاعْشَى عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ مَوْلىً لِبَنِي شَيْبَانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِذَا قَامَ قَائِمُنَا وَضَعَ الله يَدَهُ عَلَى رُءُوسِ الْعِبَادِ فَجَمَعَ بِهَا عُقُولَهُمْ وَكَمَلَتْ بِهِ أَحْلامُهُمْ.

21. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washa’ from al-Muthanna al-Hannat from al-Qutayba al-A'sha from Ibn Abi Ya‘fur from a slave of Banu Shayban that Abu Ja‘far (al-Baqir) (as) said: "When our Qa’im (Imam al-Mahdi) rises, Allah will place His hand over the heads of His servants and He will place their intelligence together and complete their understanding.”

ضعيف على المشهور

The Book of Intelligence and Ignorance - Hadith 1492

22ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ حُجَّةُ الله عَلَى الْعِبَادِ النَّبِيُّ وَالْحُجَّةُ فِيمَا بَيْنَ الْعِبَادِ وَبَيْنَ الله الْعَقْلُ.

22. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan that Abu ‘Abdillah (al-Sadiq) (as) said: “The hujjah (proof) of Allah over the worshippers is the Prophet (sw) and the hujjah (proof) between Allah and the people is the intellect (al-'Aql).”

ضعيف

The Book of Intelligence and Ignorance - Hadith 1493

23ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مُرْسَلاً قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) دِعَامَةُ الانْسَانِ الْعَقْلُ وَالْعَقْلُ مِنْهُ الْفِطْنَةُ وَالْفَهْمُ وَالْحِفْظُ وَالْعِلْمُ وَبِالْعَقْلِ يَكْمُلُ وَهُوَ دَلِيلُهُ وَمُبْصِرُهُ وَمِفْتَاحُ أَمْرِهِ فَإِذَا كَانَ تَأْيِيدُ عَقْلِهِ مِنَ النُّورِ كَانَ عَالِماً حَافِظاً ذَاكِراً فَطِناً فَهِماً فَعَلِمَ بِذَلِكَ كَيْفَ وَلِمَ وَحَيْثُ وَعَرَفَ مَنْ نَصَحَهُ وَمَنْ غَشَّهُ فَإِذَا عَرَفَ ذَلِكَ عَرَفَ مَجْرَاهُ وَمَوْصُولَهُ وَمَفْصُولَهُ وَأَخْلَصَ الْوَحْدَانِيَّةَ لله وَالاقْرَارَ بِالطَّاعَةِ فَإِذَا فَعَلَ ذَلِكَ كَانَ مُسْتَدْرِكاً لِمَا فَاتَ وَوَارِداً عَلَى مَا هُوَ آتٍ يَعْرِفُ مَا هُوَ فِيهِ وَلايِّ شَيْ‏ءٍ هُوَ هَاهُنَا وَمِنْ أَيْنَ يَأْتِيهِ وَإِلَى مَا هُوَ صَائِرٌ وَذَلِكَ كُلُّهُ مِنْ تَأْيِيدِ الْعَقْلِ.

23. A number of our people has narrated from Ahmad ibn Muhammad in a mursal manner that Abu ‘Abdillah (al-Sadiq) (as) said: “Intelligence is the support for man. From intelligence come intelligence, understanding, memorization and knowledge and with intelligence he gains perfection. Intelligence is his guide, his instructor and the key to his affairs. When his intelligence is supported with light he becomes a scholar, a keeper (of knowledge), an intelligent re-caller and a man of understanding. Through intelligence he learns the answer to how, why and where or when. He learns who helps and who harm him. When he learns these (facts) he learns the channels, the connections and the differentiating factors. He then establishes pure faith in the oneness of Allah and acknowledges the need to obey Him. When he does so he finds the proper remedy for what he has lost and the right approach to whatever may come in. He knows well his present involvement, for what reason is he here, where from has he come and to what end is he going. He will have all these because of intelligence.”

مرسل

The Book of Intelligence and Ignorance - Hadith 1494

24ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الْعَقْلُ دَلِيلُ الْمُؤْمِنِ.

24. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mihran from one of his people that Abu ‘Abdillah (al-Sadiq) (as) said: “Intelligence (al-'Aql) is the guide of a believer.”

ضعيف

The Book of Intelligence and Ignorance - Hadith 1495

25ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا عَلِيُّ لا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَلا مَالَ أَعْوَدُ مِنَ الْعَقْلِ.

25. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from al-Sariy ibn Khalid that Abu ‘Abdillah (al-Sadiq) (as) said: Rasulullah (sw) said, "Oh Ali, no poverty is more sever than ignorance and no wealth is more profitable than intelligence.”

ضعيف على المشهور

The Book of Intelligence and Ignorance - Hadith 1496

26ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا خَلَقَ الله الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَعِزَّتِي وَجَلالِي مَا خَلَقْتُ خَلْقاً أَحْسَنَ مِنْكَ إِيَّاكَ آمُرُ وَإِيَّاكَ أَنْهَى وَإِيَّاكَ أُثِيبُ وَإِيَّاكَ أُعَاقِبُ.

26. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from ibn abu Najran from al-‘Ala’ ibn Razin from Muhammad ibn Muslim that Abu Ja’far (al-Baqir) (as) said: “When Allah (swt) created the intellect (al-'Aql) He made it speak and said to it, ‘Come forward', so it came forward. He then said, 'Go back' and it went back. Then Allah said, 'I swear by My Honor and Glory that I have not created any creation more beloved to Me than you. I will not perfect you in anyone except those whom I love. I will command you [to obey me] and prohibit you [from disobeying me] and I will reward you [for obeying me] and I will punish you [for disobeying me].'"

ضعيف على المشهور

The Book of Intelligence and Ignorance - Hadith 1497

27ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ النَّهْدِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الرَّجُلُ آتِيهِ وَأُكَلِّمُهُ بِبَعْضِ كَلامِي فَيَعْرِفُهُ كُلَّهُ وَمِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ بِالْكَلامِ فَيَسْتَوْفِي كَلامِي كُلَّهُ ثُمَّ يَرُدُّهُ عَلَيَّ كَمَا كَلَّمْتُهُ وَمِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ فَيَقُولُ أَعِدْ عَلَيَّ فَقَالَ يَا إِسْحَاقُ وَمَا تَدْرِي لِمَ هَذَا قُلْتُ لا قَالَ الَّذِي تُكَلِّمُهُ بِبَعْضِ كَلامِكَ فَيَعْرِفُهُ كُلَّهُ فَذَاكَ مَنْ عُجِنَتْ نُطْفَتُهُ بِعَقْلِهِ وَأَمَّا الَّذِي تُكَلِّمُهُ فَيَسْتَوْفِي كَلامَكَ ثُمَّ يُجِيبُكَ عَلَى كَلامِكَ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ فِي بَطْنِ أُمِّهِ وَأَمَّا الَّذِي تُكَلِّمُهُ بِالْكَلامِ فَيَقُولُ أَعِدْ عَلَيَّ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ بَعْدَ مَا كَبِرَ فَهُوَ يَقُولُ لَكَ أَعِدْ عَلَيَّ.

27. A number of our people has narrated from Ahmad ibn Muhammad from al-Haytham ibn abu Masruq al-Nahdi from al-Husayn ibn Khalid from Ishaq ibn ‘Ammar who has said the following. “I said to abu ‘Abdallah (a. s), “A man comes to me and as soon as I speak to him only a part of what I want to say he understands it all. There are also people who come to me and I speak to them all that I want to speak and only then they understand all of my statements. And explain to me what I meant. There are still others to whom I speak at length but they ask me to repeat to them what I have already expressed to them.” The Imam (a. s) then said, “O Ishaq, do you know why is this?” I replied, “ No, I do not know.” The Imam then said the following, “Those to whom you speak only some of what you want say and they understand the rest are those whose intelligence is mixed to take shape with his nature (Nutfa). Those who understand you only when you complete your speech are those whose intelligence is mixed with them in the womb of their mothers. Those who ask you to repeat what you already said are those, whose intelligence is combined with them when they grow up. It is such people who ask you to repeat your statement.”

مجهول

The Book of Intelligence and Ignorance - Hadith 1498

28ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ مَنْ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا رَأَيْتُمُ الرَّجُلَ كَثِيرَ الصَّلاةِ كَثِيرَ الصِّيَامِ فَلا تُبَاهُوا بِهِ حَتَّى تَنْظُرُوا كَيْفَ عَقْلُهُ.

28. A number of our people has narrated from Ahmad ibn Muhammad from certain persons of our people in a marfu‘ manner that Abu ‘Abdillah (as) said: “Rasulullah (sw) said, ‘When you find a man who prays and fasts a great deal do not become proud of him until you see how his intelligence he is.”

مرسل

The Book of Intelligence and Ignorance - Hadith 1499

29ـ بَعْضُ أَصْحَابِنَا رَفَعَهُ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يَا مُفَضَّلُ لا يُفْلِحُ مَنْ لا يَعْقِلُ وَلا يَعْقِلُ مَنْ لا يَعْلَمُ وَسَوْفَ يَنْجُبُ مَنْ يَفْهَمُ وَيَظْفَرُ مَنْ يَحْلُمُ وَالْعِلْمُ جُنَّةٌ وَالصِّدْقُ عِزٌّ وَالْجَهْلُ ذُلٌّ وَالْفَهْمُ مَجْدٌ وَالْجُودُ نُجْحٌ وَحُسْنُ الْخُلُقِ مَجْلَبَةٌ لِلْمَوَدَّةِ وَالْعَالِمُ بِزَمَانِهِ لا تَهْجُمُ عَلَيْهِ اللَّوَابِسُ وَالْحَزْمُ مَسَاءَةُ الظَّنِّ وَبَيْنَ الْمَرْءِ وَالْحِكْمَةِ نِعْمَةُ الْعَالِمِ وَالْجَاهِلُ شَقِيٌّ بَيْنَهُمَا وَالله وَلِيُّ مَنْ عَرَفَهُ وَعَدُوُّ مَنْ تَكَلَّفَهُ وَالْعَاقِلُ غَفُورٌ وَالْجَاهِلُ خَتُورٌ وَإِنْ شِئْتَ أَنْ تُكْرَمَ فَلِنْ وَإِنْ شِئْتَ أَنْ تُهَانَ فَاخْشُنْ وَمَنْ كَرُمَ أَصْلُهُ لانَ قَلْبُهُ وَمَنْ خَشُنَ عُنْصُرُهُ غَلُظَ كَبِدُهُ وَمَنْ فَرَّطَ تَوَرَّطَ وَمَنْ خَافَ الْعَاقِبَةَ تَثَبَّتَ عَنِ التَّوَغُّلِ فِيمَا لا يَعْلَمُ وَمَنْ هَجَمَ عَلَى أَمْرٍ بِغَيْرِ عِلْمٍ جَدَعَ أَنْفَ نَفْسِهِ وَمَنْ لَمْ يَعْلَمْ لَمْ يَفْهَمْ وَمَنْ لَمْ يَفْهَمْ لَمْ يَسْلَمْ وَمَنْ لَمْ يَسْلَمْ لَمْ يُكْرَمْ وَمَنْ لَمْ يُكْرَمْ يُهْضَمْ وَمَنْ يُهْضَمْ كَانَ أَلْوَمَ وَمَنْ كَانَ كَذَلِكَ كَانَ أَحْرَى أَنْ يَنْدَمَ.

29. Certain persons of our people has narrated in a marfu’ manner from Mufaddal ibn ‘Umar from abu ‘Abdallah (a. s) who has said the following. “ O Mufaddal one can never gain success until he understands and one can never understand until he acquires knowledge. One who understands can very soon excel. One who exercises patience can very soon triumph. Knowledge serves one as a shield, truth is honor, ignorance is humility, sharp wittedness is glory, generosity is success and ethical excellence attracts friendship. One who possesses the know how of his time confusion does not frustrate him. Strong determination creates pessimism…. Allah is the guardian of those who know Him. He is the enemy of those who pretend to know Him. A person of intelligence is forgiving and an ignorant person is treacherous. If you like to be honored you must become kind hearted and if you like to be insulted become harsh. One whose origin is noble he is kind hearted. One whose element is rough his liver is thick. The extremist falls into crisis. One who is afraid of the consequences desists from involvement in what he has no knowledge of. One who engages in an affair without knowing anything about it he is headed to his own loss. One who does not know he does not understand and one who does not understand he does not agree and become peaceful. One who does not agree and submit he is not respected and one who is not respected is broke and one who is so broke is blamable and one who is in such a condition must become regretful for his own self.

ضعيف على المشهور

The Book of Intelligence and Ignorance - Hadith 1500

30ـ مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَنِ اسْتَحْكَمَتْ لِي فِيهِ خَصْلَةٌ مِنْ خِصَالِ الْخَيْرِ احْتَمَلْتُهُ عَلَيْهَا وَاغْتَفَرْتُ فَقْدَ مَا سِوَاهَا وَلا أَغْتَفِرُ فَقْدَ عَقْلٍ وَلا دِينٍ لانَّ مُفَارَقَةَ الدِّينِ مُفَارَقَةُ الامْنِ فَلا يَتَهَنَّأُ بِحَيَاةٍ مَعَ مَخَافَةٍ وَفَقْدُ الْعَقْلِ فَقْدُ الْحَيَاةِ وَلا يُقَاسُ إِلا بِالامْوَاتِ.

30. Muhammad ibn Yahya has narrated from in a marfu‘ manner that Amir al-Mu’minin (as) said: “If one would establish firmly in himself one good quality for me I will credit him for it and forgive his other shortcomings but I will not forgive him for his losing intelligence and religion because departing religion is departing peace and security. Thus, life with fear and insecurity is unpleasant. Loss of intelligence is loss of life. A person without intelligence can be compared with no other thing but the dead.”

مرسل

The Book of Intelligence and Ignorance - Hadith 1501

31ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمُحَارِبِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ مُوسَى بْنِ عَبْدِ الله عَنْ مَيْمُونِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِعْجَابُ الْمَرْءِ بِنَفْسِهِ دَلِيلٌ عَلَى ضَعْفِ عَقْلِهِ.

31. Ali ibn Ibrahim ibn Hashim has narrated from Musa ibn Ibrahim from al-Muharibi from al-Hassan ibn Musa from Musa ibn ‘Abdallah from Maymun ibn Ali from Abu ‘Abdillah (as) that Amir al-Mu’minin (as) has said, ‘Self glorification is an indication of the weakness of one’s intelligence.’

مجهول

The Book of Intelligence and Ignorance - Hadith 1502

32ـ أَبُو عَبْدِ الله الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ ذُكِرَ عِنْدَهُ أَصْحَابُنَا وَذُكِرَ الْعَقْلُ قَالَ فَقَالَ (عَلَيْهِ السَّلام) لا يُعْبَأُ بِأَهْلِ الدِّينِ مِمَّنْ لا عَقْلَ لَهُ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ مِمَّنْ يَصِفُ هَذَا الامْرَ قَوْماً لا بَأْسَ بِهِمْ عِنْدَنَا وَلَيْسَتْ لَهُمْ تِلْكَ الْعُقُولُ فَقَالَ لَيْسَ هَؤُلاءِ مِمَّنْ خَاطَبَ الله إِنَّ الله خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ وَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَعِزَّتِي وَجَلالِي مَا خَلَقْتُ شَيْئاً أَحْسَنَ مِنْكَ أَوْ أَحَبَّ إِلَيَّ مِنْكَ بِكَ آخُذُ وَبِكَ أُعْطِي.

32. Abu ‘Abdallah al-‘Asimiy has narrated from Ali ibn al-Hassan from Ali ibn Asbat from al-Hassan ibn al-Juham from Abul Hassan al-Ridha (as) that when our people mentioned the intellect (al-'Aql) he (al-Ridha) (as) said: "Those without intellect (al-'Aql) are not regarded among the people of religion." I said, "May I be your ransom, some describe this matter (i. e. Imamah) to a group who are acceptable to us, yet lack such intelligence." He replied, "These are not the ones Allah addressed. Indeed, Allah created the intellect (al-'Aql) and said to it, 'Step forward' and it came forward. Then he said, 'Step back,' and it went back. He then said, 'By My glory and majesty, I have not created anything better than you, nor anything dearer to me than you. With you, I shall take, and to you, I shall give.'"

موثق

The Book of Intelligence and Ignorance - Hadith 1503

33ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَيْسَ بَيْنَ الايمَانِ وَالْكُفْرِ إِلا قِلَّةُ الْعَقْلِ قِيلَ وَكَيْفَ ذَاكَ يَا ابْنَ رَسُولِ الله قَالَ إِنَّ الْعَبْدَ يَرْفَعُ رَغْبَتَهُ إِلَى مَخْلُوقٍ فَلَوْ أَخْلَصَ نِيَّتَهُ لله لاتَاهُ الَّذِي يُرِيدُ فِي أَسْرَعَ مِنْ ذَلِكَ.

33. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one of our people that Abu ‘Abdillah (al-Sadiq) (as): “There is nothing (or no difference) between belief and disbelief, but lack of intelligence." So he asked him, “How is that so oh son of Rasulullah (sw)?”. He replied, "Indeed, when a servant raises his desire to a creation, if he had sincerely intended it for Allah, the one he seeks would respond even faster than that."

مرسل

The Book of Intelligence and Ignorance - Hadith 1504

34ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُبَيْدِ الله الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ بِالْعَقْلِ اسْتُخْرِجَ غَوْرُ الْحِكْمَةِ وَبِالْحِكْمَةِ اسْتُخْرِجَ غَوْرُ الْعَقْلِ وَبِحُسْنِ السِّيَاسَةِ يَكُونُ الادَبُ الصَّالِحُ قَالَ وَكَانَ يَقُولُ التَّفَكُّرُ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمَاشِي فِي الظُّلُمَاتِ بِالنُّورِ بِحُسْنِ التَّخَلُّصِ وَقِلَّةِ التَّرَبُّصِ .

34. A number of our people have narrated from Sahl ibn Ziyad from ‘Ubaydallah al-Dihqan from Ahmad ibn ‘Umar al-Halabi from Yahya ibn ‘Umran from Abu ‘Abdillah (al-Sadiq) (as) that Amir al-Mu'minin (as) used to say: “Through intellect, the essence of wisdom is extracted, and through wisdom, the essence of intellect is extracted. With good governance [of one's actions], righteous manners will be formed." He also used to say, "Contemplation is the life of the discerning heart, just as one walks in darkness with light, through the good purification and minimal hesitation."

ضعيف

The Book of Intelligence and Ignorance - Hadith 1505

35ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ عَبْدِ الله الْبَزَّازِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي حَدِيثٍ طَوِيلٍ إِنَّ أَوَّلَ الامُورِ وَمَبْدَأَهَا وَقُوَّتَهَا وَعِمَارَتَهَا الَّتِي لا يُنْتَفَعُ بِشَيْ‏ءٍ إِلا بِهِ الْعَقْلُ الَّذِي جَعَلَهُ الله زِينَةً لِخَلْقِهِ وَنُوراً لَهُمْ فَبِالْعَقْلِ عَرَفَ الْعِبَادُ خَالِقَهُمْ وَأَنَّهُمْ مَخْلُوقُونَ وَأَنَّهُ الْمُدَبِّرُ لَهُمْ وَأَنَّهُمُ الْمُدَبَّرُونَ وَأَنَّهُ الْبَاقِي وَهُمُ الْفَانُونَ وَاسْتَدَلُّوا بِعُقُولِهِمْ عَلَى مَا رَأَوْا مِنْ خَلْقِهِ مِنْ سَمَائِهِ وَأَرْضِهِ وَشَمْسِهِ وَقَمَرِهِ وَلَيْلِهِ وَنَهَارِهِ وَبِأَنَّ لَهُ وَلَهُمْ خَالِقاً وَمُدَبِّراً لَمْ يَزَلْ وَلا يَزُولُ وَعَرَفُوا بِهِ الْحَسَنَ مِنَ الْقَبِيحِ وَأَنَّ الظُّلْمَةَ فِي الْجَهْلِ وَأَنَّ النُّورَ فِي الْعِلْمِ فَهَذَا مَا دَلَّهُمْ عَلَيْهِ الْعَقْلُ قِيلَ لَهُ فَهَلْ يَكْتَفِي الْعِبَادُ بِالْعَقْلِ دُونَ غَيْرِهِ قَالَ إِنَّ الْعَاقِلَ لِدَلالَةِ عَقْلِهِ الَّذِي جَعَلَهُ الله قِوَامَهُ وَزِينَتَهُ وَهِدَايَتَهُ عَلِمَ أَنَّ الله هُوَ الْحَقُّ وَأَنَّهُ هُوَ رَبُّهُ وَعَلِمَ أَنَّ لِخَالِقِهِ مَحَبَّةً وَأَنَّ لَهُ كَرَاهِيَةً وَأَنَّ لَهُ طَاعَةً وَأَنَّ لَهُ مَعْصِيَةً فَلَمْ يَجِدْ عَقْلَهُ يَدُلُّهُ عَلَى ذَلِكَ وَعَلِمَ أَنَّهُ لا يُوصَلُ إِلَيْهِ إِلا بِالْعِلْمِ وَطَلَبِهِ وَأَنَّهُ لا يَنْتَفِعُ بِعَقْلِهِ إِنْ لَمْ يُصِبْ ذَلِكَ بِعِلْمِهِ فَوَجَبَ عَلَى الْعَاقِلِ طَلَبُ الْعِلْمِ وَالادَبِ الَّذِي لا قِوَامَ لَهُ إِلا بِهِ.

35. A number of our companions, from Abdillah al-Bazzaaz, from Muhammad bin 'Abd al-Rahman bin Hammaad, from al-Hasan bin 'Ammar that Abu ‘Abdillah (al-Sadiq) (as) in a long narration said, “The first, the beginning, the force and the structure of something is that without which something would be of no benefit. The thing that Allah has made beauty and light for His creatures, the people, is intelligence. With intelligence people come to know their creator and that they are created and that He is the one who has designed them and they are the ones who are being maintained. That it is the creator that is eternal and it is the creatures that are mortals. It is intelligence with which they reason from His creatures, like the heavens, the earth, and the sun the moon, night, the day. In this way they learned that they and the creatures have a creator and maintainer who is eternal. With intelligence they learn about good and bad and that darkness is in ignorance and light is in knowledge. These are facts that they learn with intelligence.” People asked the Imam (a. s), “Can intelligence only be enough for people?” The Imam (a. s) then replied, ‘With guidance from intelligence that Allah has made him to depend on and it is, his beauty and guide, a person of intelligence learns that Allah is his creator and that He is his Lord. Through intelligence one learns that his creator loves and that He dislikes certain things, that the Lord must be obeyed and that certain acts are disobedience to Him and that nothing but intelligence shows him all these facts. One also (with intelligence) learns that only with knowledge and searching one may reach the Creator. That one may not benefit from his intelligence if he can not learn the truth about Him through his knowledge. It then is necessary for a person of intelligence to acquire knowledge and proper moral discipline without which there is nothing else so dependable.”

The Book of Intelligence and Ignorance - Hadith 1506

36ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ حُمْرَانَ وَصَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالا سَمِعْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لا غِنَى أَخْصَبُ مِنَ الْعَقْلِ وَلا فَقْرَ أَحَطُّ مِنَ الْحُمْقِ وَلا اسْتِظْهَارَ فِي أَمْرٍ بِأَكْثَرَ مِنَ الْمَشُورَةِ فِيهِ.

36. Ali Ibn Muhammad from a number of his companions from Ibn Abi ‘Umayr from Nadhr Ibn Suwayd from Humran and Safwan ibn Mihran Al-Jammaal who both said they heard that Abu ‘Abdillah (al-Sadiq) (as) said, “No wealth is more profitable than intelligence, and no poverty is more limiting than foolishness and never is showing-off in a matter more beneficial than consulting it [with others]."

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1507

1ـ أَخْبَرَنَا مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ أَلا إِنَّ الله يُحِبُّ بُغَاةَ الْعِلْمِ.

1. Muhammad ibn Ya‘qub has narrated from Ali ibn Ibrahim ibn Hashim from his father from al-Hassan ibn Abu al-Hussein al-Farisi from ‘Abd al-Rahman ibn Zayd from his father from Abu ‘Abdillah (as) that Rasulullah (sw) said, "Seeking knowledge is obligatory for every Muslim. Let it be known that Allah loves those who seek knowledge."

مجهول

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1508

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عِيسَى بْنِ عَبْدِ الله الْعُمَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ طَلَبُ الْعِلْمِ فَرِيضَةٌ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Abdallah from ‘Isa ibn ‘Abdallah al-‘Amri that Abu ‘Abdillah (as) said, “Seeking knowledge is obligatory.”

مجهول

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1509

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سُئِلَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) هَلْ يَسَعُ النَّاسَ تَرْكُ الْمَسْأَلَةِ عَمَّا يَحْتَاجُونَ إِلَيْهِ فَقَالَ لا.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman that one of his people asked Abul Hasan (al-Kadhim) (as), "Is it permissible for people not to seek what (religious knowledge) they need?”. He replied, “No [it's not permissible]."

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1510

4ـ عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَمَّنْ حَدَّثَهُ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ يَقُولُ أَيُّهَا النَّاسُ اعْلَمُوا أَنَّ كَمَالَ الدِّينِ طَلَبُ الْعِلْمِ وَالْعَمَلُ بِهِ أَلا وَإِنَّ طَلَبَ الْعِلْمِ أَوْجَبُ عَلَيْكُمْ مِنْ طَلَبِ الْمَالِ إِنَّ الْمَالَ مَقْسُومٌ مَضْمُونٌ لَكُمْ قَدْ قَسَمَهُ عَادِلٌ بَيْنَكُمْ وَضَمِنَهُ وَسَيَفِي لَكُمْ وَالْعِلْمُ مَخْزُونٌ عِنْدَ أَهْلِهِ وَقَدْ أُمِرْتُمْ بِطَلَبِهِ مِنْ أَهْلِهِ فَاطْلُبُوهُ.

4. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from Ibn Mahbub from Hisham ibn Salim from Abu Hamza from Abu Ishaq al-Subay‘i from someone who narrated to him that he (the narrator) heard Amir al-Mu'minin (as) say, "O people! Know that the perfection of religion is seeking knowledge and acting by it. Surely seeking knowledge is more pertinent to you than seeking wealth. Wealth is apportioned and ensured to you. A just allocator divided it amongst you, has ensured it and will be faithful to that apportionment. [Whereas] knowledge is treasured with its people and you have been ordered to seek it from its people, so seek it."

مرسل

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1511

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ الله رَجُلٍ مِنْ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) طَلَبُ الْعِلْمِ فَرِيضَةٌ وَفِي حَدِيثٍ آخَرَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ أَلا وَإِنَّ الله يُحِبُّ بُغَاةَ الْعِلْمِ.

5. A number of our people has narrated has narrated from Ahmad ibn Muhammad al-Barqi from Ya’qub ibn Yazid from Abu ‘Abdillah, one of our people narrated in a marfu‘ manner from Abu ‘Abdillah (al-Sadiq) (as) that Rasulullah (sw) said: “Seeking knowledge is obligatory.” In another hadith, Abu 'Abdillah (as) narrated that Rasulullah (sw) said, “Seeking knowledge is obligatory for every Muslim. Let it be known that Allah loves those who seek knowledge.”

مرسل

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1512

6ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ تَفَقَّهُوا فِي الدِّينِ فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ مِنْكُمْ فِي الدِّينِ فَهُوَ أَعْرَابِيٌّ إِنَّ الله يَقُولُ فِي كِتَابِهِ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ.

6. Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Ali ibn Abi Hamza that he heard Abu ‘Abdillah (al-Sadiq) (as) say, "Acquire good understanding in religion because those of you who do not have good understanding in religion are like the Bedouins. Allah has said in His book, ‘Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God. (9:122)’”

ضعيف على المشهور

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1513

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ عَلَيْكُمْ بِالتَّفَقُّهِ فِي دِينِ الله وَلا تَكُونُوا أَعْرَاباً فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِ الله لَمْ يَنْظُرِ الله إِلَيْهِ يَوْمَ الْقِيَامَةِ وَلَمْ يُزَكِّ لَهُ عَمَلاً.

7. Al-Hassan ibn Muhammad has narrated from Ja‘far ibn Muhammad from al-Qasim ibn al-Rabi‘ from Mufaddal ibn ‘Umar that he heard Abu ‘Abdillah (al-Sadiq) (as) say, "It is necessary for you to have a good understanding of the religion of Allah. Do not be like the Bedouins, because those who do not gain a good understanding of the religion, Allah will not look at them on the Day of Judgement, and none of their deeds will be cleansed."

ضعيف

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1514

8ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَوَدِدْتُ أَنَّ أَصْحَابِي ضُرِبَتْ رُءُوسُهُمْ بِالسِّيَاطِ حَتَّى يَتَفَقَّهُوا.

8. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Jamil ibn Durraj from Aban ibn Taghlib that Abu ‘Abdillah (al-Sadiq) (as) said, "I would have even liked that my companions' heads are lashed with whips for them to gain a comphrensive understanding [of the religion].

مجهول لكن في قوة الصحيح

Chapter on the necessity to seek knowledge and the recommendations to learn - Hadith 1515

9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ رَجُلٌ عَرَفَ هَذَا الامْرَ لَزِمَ بَيْتَهُ وَلَمْ يَتَعَرَّفْ إِلَى أَحَدٍ مِنْ إِخْوَانِهِ قَالَ فَقَالَ كَيْفَ يَتَفَقَّهُ هَذَا فِي دِينِهِ.

9. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from one who narrated to him that Abu ‘Abdillah (al-Sadiq) (as) was asked, "May I be your ransom, there is a man who believes in this issue (i. e. the imamah of Ahlul-bayt), but locks himself at home and does not acquaint himself with his community.” So he said, “How will he achieve a good understanding of his religion [without talking to the knowledgable people of his community]?".

ضعيف

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1516

1ـ مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ الله بْنِ عَبْدِ الله الدِّهْقَانِ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) قَالَ دَخَلَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمَسْجِدَ فَإِذَا جَمَاعَةٌ قَدْ أَطَافُوا بِرَجُلٍ فَقَالَ مَا هَذَا فَقِيلَ عَلامَةٌ فَقَالَ وَمَا الْعَلامَةُ فَقَالُوا لَهُ أَعْلَمُ النَّاسِ بِأَنْسَابِ الْعَرَبِ وَوَقَائِعِهَا وَأَيَّامِ الْجَاهِلِيَّةِ وَالاشْعَارِ الْعَرَبِيَّةِ قَالَ فَقَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذَاكَ عِلْمٌ لا يَضُرُّ مَنْ جَهِلَهُ وَلا يَنْفَعُ مَنْ عَلِمَهُ ثُمَّ قَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّمَا الْعِلْمُ ثَلاثَةٌ آيَةٌ مُحْكَمَةٌ أَوْ فَرِيضَةٌ عَادِلَةٌ أَوْ سُنَّةٌ قَائِمَةٌ وَمَا خَلاهُنَّ فَهُوَ فَضْلٌ.

1. Muhammad b. al-Hasan has narrated from Ali b. Muhammad from Sahl b. Ziyad from Muhammad b. ‘Isa from Ubaydullah al-Dihqan from Durust al-Wasiti from Ibrahim b. Abdul Hamid from Abul Hasan Musa (as) who has said: “Once Rasulullah (sw) entered the Mosque and found a group of people gathered around a man. He asked, 'Who is he?'. It was said that he was a Allamah. He then asked them, 'What is that?'. They replied that he is the most learned man about the genealogy, the chronology, and the history of the pre-Islamic days of darkness and the poetry of Arabs. He (a. s) said, so the Prophet (sw) then stated that ‘such knowledge doesn't harm the one who is ignorant of it or benefit the one who knows it.' Then he (sw) added: ‘Knowledge consists of three kinds: A clear verse (of the Qur'an), a just obligation (i. e. a legal ruling) or an established sunnah (i. e. a hadith). Anything else is of the extra achievements.”’

ضعيف

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1517

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْعُلَمَاءَ وَرَثَةُ الانْبِيَاءِ وَذَاكَ أَنَّ الانْبِيَاءَ لَمْ يُورِثُوا دِرْهَماً وَلا دِينَاراً وَإِنَّمَا أَوْرَثُوا أَحَادِيثَ مِنْ أَحَادِيثِهِمْ فَمَنْ أَخَذَ بِشَيْ‏ءٍ مِنْهَا فَقَدْ أَخَذَ حَظّاً وَافِراً فَانْظُرُوا عِلْمَكُمْ هَذَا عَمَّنْ تَأْخُذُونَهُ فَإِنَّ فِينَا أَهْلَ الْبَيْتِ فِي كُلِّ خَلَفٍ عُدُولاً يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ وَانْتِحَالَ الْمُبْطِلِينَ وَتَأْوِيلَ الْجَاهِلِينَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from abu al-Bakhtari from abu ‘Abdallah (a. s.) who has said the following. “The scholars are the heirs of the prophets because the prophets did not leave any Dirham or Dinar, (units of money) as their legacy. What they left was certain pieces of their statements. Those who acquired anything of these pieces of their statements they have certainly gained a large share. You must be very careful, when acquiring such knowledge, to see from what kinds of people you receive them. Among us (the Ahlul Bayt, family of the holy Prophet s. a.) after every one there comes a just person who removes (and exposes) the forgeries of the exaggerators from it (knowledge), the infiltrated materials of the fallacious ones and the interpretations of the ignorant ones.”

ضعيف

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1518

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا أَرَادَ الله بِعَبْدٍ خَيْراً فَقَّهَهُ فِي الدِّينِ.

3. Al-Hassan ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman that Abu ‘Abdillah (al-Sadiq) (as) said: 'If Allah (swt) wants goodness for a servant, he will teach him the jurisprudence (fiqh) of religion.'

ضعيف على المشهور

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1519

4ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ رَجُلٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ الْكَمَالُ كُلُّ الْكَمَالِ التَّفَقُّهُ فِي الدِّينِ وَالصَّبْرُ عَلَى النَّائِبَةِ وَتَقْدِيرُ الْمَعِيشَةِ.

4. Muhammad ibn ’Isma‘il has narrated from Fadl ibn Shadhan from Hammad ibn ‘Isa from Rab‘i ibn ‘Abdallah from a man that Abu Ja‘far (al-Baqir) (as) said: 'The most perfect of all perfection is a good understanding of religion, exercising patience during affliction and setting up of means of living.'

مرسل

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1520

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الْعُلَمَاءُ أُمَنَاءُ وَالاتْقِيَاءُ حُصُونٌ وَالاوْصِيَاءُ سَادَةٌ وَفِي رِوَايَةٍ أُخْرَى الْعُلَمَاءُ مَنَارٌ وَالاتْقِيَاءُ حُصُونٌ وَالاوْصِيَاءُ سَادَةٌ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ’Isma‘il ibn Jabir that Abu ‘Abdillah (al-Sadiq) (as) said: 'The scholars are the trustees [of religion], the pious ones are the strongholds [of religion] and the successors (of the Prophet) are the masters [of religion].' In an another hadith it is said, 'The scholars are the light houses [of the religion], the pious ones are the strongholds [of the religion] and the successors are the masters [of the religion].'

ضعيف على المشهور بمحمد بن سنان ومعتبر عندي

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1521

6ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ أَبِي إِسْحَاقَ الْكِنْدِيِّ عَنْ بَشِيرٍ الدَّهَّانِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لا خَيْرَ فِيمَنْ لا يَتَفَقَّهُ مِنْ أَصْحَابِنَا يَا بَشِيرُ إِنَّ الرَّجُلَ مِنْهُمْ إِذَا لَمْ يَسْتَغْنِ بِفِقْهِهِ احْتَاجَ إِلَيْهِمْ فَإِذَا احْتَاجَ إِلَيْهِمْ أَدْخَلُوهُ فِي بَابِ ضَلالَتِهِمْ وَهُوَ لا يَعْلَمُ.

6. Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from Idris ibn al-Hassan from abu Ishaq al-Kindi from Bashir al-Dahhan that Abu ‘Abdillah (al-Sadiq) (as) said: 'There is no goodness in our people who do not learn fiqh (jurisprudence), oh Bashir. Indeed, when a man from them does not suffice himself with [knowledge] of fiqh, he becomes dependent on them (i. e. the non-shias). And when he becomes dependent on them, they lead him into the door of their misguidance, and he does not know.'

ضعيف

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1522

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا خَيْرَ فِي الْعَيْشِ إِلا لِرَجُلَيْنِ عَالِمٍ مُطَاعٍ أَوْ مُسْتَمِعٍ وَاعٍ.

7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Nawfali from al-Sakuni that Abu ‘Abdillah (al-Sadiq) (as) narrated from his forefathers that Rasulullah (sw) said: 'There is no goodness in life except for two kinds of people, a scholar who is obeyed or an audience who listen carefully.'

ضعيف على المشهور

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1523

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ عَالِمٌ يُنْتَفَعُ بِعِلْمِهِ أَفْضَلُ مِنْ سَبْعِينَ أَلْفَ عَابِدٍ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn Yahya, from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Sayf ibn ‘Umayra from Abu Hamza that Abu Ja‘far (as) said: "A scholar whose knowledge benefits others is better than seventy thousand worshippers."

صحيح

Chapter on the quality of knowledge its virtue and the virtue of the scholars - Hadith 1524

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) رَجُلٌ رَاوِيَةٌ لِحَدِيثِكُمْ يَبُثُّ ذَلِكَ فِي النَّاسِ وَيُشَدِّدُهُ فِي قُلُوبِهِمْ وَقُلُوبِ شِيعَتِكُمْ وَلَعَلَّ عَابِداً مِنْ شِيعَتِكُمْ لَيْسَتْ لَهُ هَذِهِ الرِّوَايَةُ أَيُّهُمَا أَفْضَلُ قَالَ الرَّاوِيَةُ لِحَدِيثِنَا يَشُدُّ بِهِ قُلُوبَ شِيعَتِنَا أَفْضَلُ مِنْ أَلْفِ عَابِدٍ.

9. Al-Hassan ibn Muhammad has narrated from Ahmad ibn Ishaq from Sa‘dan ibn Muslim that Mu‘awiya ibn ‘Ammar said: "I asked Abu ‘Abdillah (al-Sadiq) (as), 'There is a man who narrates your hadiths, spreads them among people, and ties them to their hearts and the hearts of your Shi'a. Also, there is perhaps a worshipper among your Shi'a who does not have your narrations. Which of the two is better?' He said, 'The one who narrates our hadiths and ties them to the hearts of our Shi'a is better than 1,000 worshippers.'"

مجهول على المشهور

Chapter on Kinds of People - Hadith 1525

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَمَّنْ حَدَّثَهُ مِمَّنْ يُوثَقُ بِهِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ النَّاسَ آلُوا بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى ثَلاثَةٍ آلُوا إِلَى عَالِمٍ عَلَى هُدًى مِنَ الله قَدْ أَغْنَاهُ الله بِمَا عَلِمَ عَنْ عِلْمِ غَيْرِهِ وَجَاهِلٍ مُدَّعٍ لِلْعِلْمِ لا عِلْمَ لَهُ مُعْجَبٍ بِمَا عِنْدَهُ قَدْ فَتَنَتْهُ الدُّنْيَا وَفَتَنَ غَيْرَهُ وَمُتَعَلِّمٍ مِنْ عَالِمٍ عَلَى سَبِيلِ هُدًى مِنَ الله وَنَجَاةٍ ثُمَّ هَلَكَ مَنِ ادَّعَى وَخَابَ مَنِ افْتَرَى.

1. Ali ibn Muhammad from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Mahbub from abu ’Usama from Hisham ibn Salim from Abu Hamza from Abu Ishaq al-Saba'iy from a narrator he deems reliable that he heard Amir al-Mu'minin (as) say: 'After the holy Prophet people become of three kinds. One group went to a divinely well guided scholar. Allah had given him such a high degree of knowledge that made him independent of the knowledge of the others. The second group was the ignorant group, who claimed to have knowledge but in fact they had no knowledge. This was an egotist group. The worldly attractions had made them to lose sight of the truth and to mislead other people. The third group consisted of those people who learned from a divinely guided scholar who taught them for the sake of Allah and for their salvation. It then was obvious that those who claimed (to be scholars while, in fact, they were not scholars) and those who forged certain matters falsely were destroyed.'

مجهول

Chapter on Kinds of People - Hadith 1526

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ النَّاسُ ثَلاثَةٌ عَالِمٌ وَمُتَعَلِّمٌ وَغُثَاءٌ.

2. Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from Abu Khadija Salim ibn Mukram that Abu ‘Abdillah (al-Sadiq) (as) said: 'People are of three kinds: A scholar, a student [of knowledge] and a scum.'

ضعيف على المشهور

Chapter on Kinds of People - Hadith 1527

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اغْدُ عَالِماً أَوْ مُتَعَلِّماً أَوْ أَحِبَّ أَهْلَ الْعِلْمِ وَلا تَكُنْ رَابِعاً فَتَهْلِكَ بِبُغْضِهِمْ.

3. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from Abu Hamza al-Thumali that Abu ‘Abdillah (al-Sadiq) (as) said to him: "Be a scholar or a student [of knowledge] or love the scholars. Do not become of the fourth group lest you will be destroyed by their hatred."

مجهول

Chapter on Kinds of People - Hadith 1528

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ يَغْدُو النَّاسُ عَلَى ثَلاثَةِ أَصْنَافٍ عَالِمٍ وَمُتَعَلِّمٍ وَغُثَاءٍ فَنَحْنُ الْعُلَمَاءُ وَشِيعَتُنَا الْمُتَعَلِّمُونَ وَسَائِرُ النَّاسِ غُثَاءٌ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Jamil that he heard Abu 'Abdillah (al-Sadiq) (as) say: "People become of three groups: Scholars, students [of knowledge] and scum. We are the scholars, our Shi'a are the students and the rest of the people are scum."

صحيح على الأظهر

Chapter on the reward for the scholars and those who seek knowledge - Hadith 1529

1ـ مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ سَلَكَ طَرِيقاً يَطْلُبُ فِيهِ عِلْماً سَلَكَ الله بِهِ طَرِيقاً إِلَى الْجَنَّةِ وَإِنَّ الْمَلائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًا بِهِ وَإِنَّهُ يَسْتَغْفِرُ لِطَالِبِ الْعِلْمِ مَنْ فِي السَّمَاءِ وَمَنْ فِي الارْضِ حَتَّى الْحُوتِ فِي الْبَحْرِ وَفَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ النُّجُومِ لَيْلَةَ الْبَدْرِ وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الانْبِيَاءِ إِنَّ الانْبِيَاءَ لَمْ يُوَرِّثُوا دِينَاراً وَلا دِرْهَماً وَلَكِنْ وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَ مِنْهُ أَخَذَ بِحَظٍّ وَافِرٍ.

1. Muhammad ibn al-Hassan and Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad, all from Ja’far ibn Muhammad al-Ash’ari from ’Abdullah ibn Maymun al-Qaddah and Ali ibn Ibrahim from his father from Hammad ibn ‘Isa from al-Qaddah from abu ‘Abdallah (a. s.) who has said the following. “The holy Prophet has said, ‘If one sets out on a journey to seek knowledge Allah will lead him to the way that would take him to paradise. The angels will stretch their wings for the pleasure of the seeker of knowledge and all that is in the heavens and earth even the whales in the oceans will ask forgiveness for him (from Allah). The excellence of the scholar over other people is like that of the moon over other stars during a full-moon night. The scholars are the heirs of the prophets. The prophets did not leave any Dirham or Dinar (wealth) as their legacy but they did leave knowledge as their legacy. Whoever acquires a share from such legacy has gained a very large share.’”

له سندان: الأول مجهول، و الثاني حسن أو موثق لا يقصران عن الصحيح

Chapter on the reward for the scholars and those who seek knowledge - Hadith 1530

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الَّذِي يُعَلِّمُ الْعِلْمَ مِنْكُمْ لَهُ أَجْرٌ مِثْلُ أَجْرِ الْمُتَعَلِّمِ وَلَهُ الْفَضْلُ عَلَيْهِ فَتَعَلَّمُوا الْعِلْمَ مِنْ حَمَلَةِ الْعِلْمِ وَعَلِّمُوهُ إِخْوَانَكُمْ كَمَا عَلَّمَكُمُوهُ الْعُلَمَاءُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Jamil ibn Salih from Muhammad ibn Muslim from Ja’far (a. s.) who has said the following. “Those of you who teach will have the same reward as those who learn in addition to his higher position over the student. Learn knowledge from those possess knowledge and teach it to your brethren just as the scholars have taught you.”

صحيح

Chapter on the reward for the scholars and those who seek knowledge - Hadith 1531

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَنْ عَلَّمَ خَيْراً فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ قُلْتُ فَإِنْ عَلَّمَهُ غَيْرَهُ يَجْرِي ذَلِكَ لَهُ قَالَ إِنْ عَلَّمَهُ النَّاسَ كُلَّهُمْ جَرَى لَهُ قُلْتُ فَإِنْ مَاتَ قَالَ وَإِنْ مَاتَ.

3. Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “Whoever teaches something good he will receive a reward for each time his student would practice such knowledge.” Abu Basir has said, “I asked the Imam, ‘Would this apply to the student if he would teach other people?’ The Imam (a. s.) replied, “Yes, it will apply to him even if all people would teach it.” I then asked, ‘Would it apply to him if he would already be dead?’ The Imam (a. s.) responded, “Yes, even if he would be dead.”’

ضعيف على المشهوروربما يعد موثقا

Chapter on the reward for the scholars and those who seek knowledge - Hadith 1532

4ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ مَنْ عَلَّمَ بَابَ هُدًى فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ وَلا يُنْقَصُ أُولَئِكَ مِنْ أُجُورِهِمْ شَيْئاً وَمَنْ عَلَّمَ بَابَ ضَلالٍ كَانَ عَلَيْهِ مِثْلُ أَوْزَارِ مَنْ عَمِلَ بِهِ وَلا يُنْقَصُ أُولَئِكَ مِنْ أَوْزَارِهِمْ شَيْئاً.

4. Through the same chain of narrator it is narrated from Muhammad ibn ‘Abd al-Hamid from al-‘Ala’ ibn Razin from abu ‘Ubayda al-Hadhdha’ from abu Ja’far (a. s.) who has said the following. “Whoever teaches a subject of guidance he will receive a reward equal to the rewards of those who would practice such guidance without any reduction in the rewards of the later ones. Whoever would introduce a subject of misguidance he will suffer equal to the suffering due for each time it is practiced without any reduction in the suffering of whoever would practice such misguidance.”

صحيح

Chapter on the reward for the scholars and those who seek knowledge - Hadith 1533

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ رَفَعَهُ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي طَلَبِ الْعِلْمِ لَطَلَبُوهُ وَلَوْ بِسَفْكِ الْمُهَجِ وَخَوْضِ اللُّجَجِ إِنَّ الله تَبَارَكَ وَتَعَالَى أَوْحَى إِلَى دَانِيَالَ أَنَّ أَمْقَتَ عَبِيدِي إِلَيَّ الْجَاهِلُ الْمُسْتَخِفُّ بِحَقِّ أَهْلِ الْعِلْمِ التَّارِكُ لِلاقْتِدَاءِ بِهِمْ وَأَنَّ أَحَبَّ عَبِيدِي إِلَيَّ التَّقِيُّ الطَّالِبُ لِلثَّوَابِ الْجَزِيلِ اللازِمُ لِلْعُلَمَاءِ التَّابِعُ لِلْحُلَمَاءِ الْقَابِلُ عَنِ الْحُكَمَاءِ.

5. Al-Husayn b. Muhammad narrated from ‘Ali b. Muhammad b. Sa‘d, who raised it to Abu Hamza, from ‘Ali b. al-Husayn (a. s), who said: "If people knew the value of seeking knowledge, they would pursue it even at the cost of shedding their own blood and crossing deep waters. Indeed, Allah, the Blessed and Exalted, revealed to Daniel: 'The most despised of My servants to Me is the ignorant one who belittles the rights of the scholars and neglects following them. And the most beloved of My servants to Me is the God-conscious seeker of great reward, who adheres to the scholars, follows the forbearing, and accepts wisdom from the wise.'"

مرفوع

Chapter on the reward for the scholars and those who seek knowledge - Hadith 1534

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ تَعَلَّمَ الْعِلْمَ وَعَمِلَ بِهِ وَعَلَّمَ لله دُعِيَ فِي مَلَكُوتِ السَّمَاوَاتِ عَظِيماً فَقِيلَ تَعَلَّمَ لله وَعَمِلَ لله وَعَلَّمَ لله.

6. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqari from Hafs ibn Ghiyath who has said that abu ‘Abdallah (a. s.) said the following. “Whoever acquires knowledge and practice what he has learned and teach it to others for the sake of Allah, among the angels of heavens he will be called a great personality. It will be said there: ‘He learned for the sake of Allah, practiced for the sake of Allah and taught it for the sake of Allah.”

ضعيف

Chapter on the Qualities of the Scholars - Hadith 1535

1ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ اطْلُبُوا الْعِلْمَ وَتَزَيَّنُوا مَعَهُ بِالْحِلْمِ وَالْوَقَارِ وَتَوَاضَعُوا لِمَنْ تُعَلِّمُونَهُ الْعِلْمَ وَتَوَاضَعُوا لِمَنْ طَلَبْتُمْ مِنْهُ الْعِلْمَ وَلا تَكُونُوا عُلَمَاءَ جَبَّارِينَ فَيَذْهَبَ بَاطِلُكُمْ بِحَقِّكُمْ.

1. Muhammad ibn Yahya al-‘Attar from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiya ibn Wahab who has said the following. “Imam abu ‘Abdallah (a. s.) has said. “Seek knowledge and beautify it with forbearance and dignity. Be humble to your students and to those from whom you learn. Do not be a tyrant scholar lest your falsehood would destroy the truth in you.”

صحيح

Chapter on the Qualities of the Scholars - Hadith 1536

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّما يَخْشَى الله مِنْ عِبادِهِ الْعُلَماءُ قَالَ يَعْنِي بِالْعُلَمَاءِ مَنْ صَدَّقَ فِعْلُهُ قَوْلَهُ وَمَنْ لَمْ يُصَدِّقْ فِعْلُهُ قَوْلَهُ فَلَيْسَ بِعَالِمٍ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hammad ibn ‘Uthman from al-Harith ibn Mughirah al-Nasri that Abu ‘Abdallah (al-Sadiq) (as) about the words of Allah (swt), 'Only God’s knowledgeable servants fear Him' (35:28), he (as) said: "The meaning of the knowledgable ones (al-'Ulama) are those whose actions testify to the truthfulness of their words and whosever actions are not truthful to their words, then he is not a knowledgable one."

صحيح

Chapter on the Qualities of the Scholars - Hadith 1537

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَ لا أُخْبِرُكُمْ بِالْفَقِيهِ حَقِّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ الله وَلَمْ يُؤْمِنْهُمْ مِنْ عَذَابِ الله وَلَمْ يُرَخِّصْ لَهُمْ فِي مَعَاصِي الله وَلَمْ يَتْرُكِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى غَيْرِهِ أَلا لا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلا لا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلا لا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَكُّرٌ وَفِي رِوَايَةٍ أُخْرَى أَلا لا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلا لا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلا لا خَيْرَ فِي عِبَادَةٍ لا فِقْهَ فِيهَا أَلا لا خَيْرَ فِي نُسُكٍ لا وَرَعَ فِيهِ.

3. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from ’Isma’il ibn Mihran from abu Sa‘id al-Qammat from al-Halabi from abu ‘Abdallah (a. s.) who has said the following. “Imam Ali (a. s.) said, ‘Do you want me to describe to you the true Faqih, person who truly has a good understanding of religion? A true Faqih is one who does not cause people to despair from the mercy of Allah and does not make them to be unconcerned about the punishment of Allah, who does not allow them to consider disobedience to Allah as permissible and who do not abandon the holy Quran because of being attracted towards other matters. You must know that there is no goodness in knowledge without good understand (Fiqh). You must know that there is nothing good in a recitation without thinking about it. You must know that there is nothing good in worship without thoughtfulness. In another Hadith it says, “ You must know that there is nothing good in a knowledge without good understanding. You must know that there is nothing good in a recitation without thinking about it. You must know that there is nothing good in worship without having a good understanding of religion. You must know that there is nothing good in performing the acts of Hajj etc. without piety.’”

صحيح

Chapter on the Qualities of the Scholars - Hadith 1538

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ النَّيْسَابُورِيِّ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ إِنَّ مِنْ عَلامَاتِ الْفِقْهِ الْحِلْمَ وَالصَّمْتَ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Muhammad ibn ‘Ism’il from al-Fadl ibn Shadhan al-Naysaburi, all from Safwan ibn Yahya from abu al-Hassan al-Rida (a. s.) who has said the following. “Of the signs of Fiqh, good understanding of religion is forbearance and quietness.”

صحيح

Chapter on the Qualities of the Scholars - Hadith 1539

5ـ أَحْمَدُ بْنُ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لا يَكُونُ السَّفَهُ وَالْغِرَّةُ فِي قَلْبِ الْعَالِمِ.

5. Ahmad ibn ‘Abdallah from Ahmad ibn Muhammad al-Barqi from certain persons of his people in a marfu‘ manner (rafa’ahu) from Amir al-Mu’minin Ali (a. s.) who has said the following. “Foolishness and arrogance are not found in the hearts of the scholars.”

مرفوع

Chapter on the Qualities of the Scholars - Hadith 1540

6ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ (عَلَيْهِ السَّلام) يَا مَعْشَرَ الْحَوَارِيِّينَ لِي إِلَيْكُمْ حَاجَةٌ اقْضُوهَا لِي قَالُوا قُضِيَتْ حَاجَتُكَ يَا رُوحَ الله فَقَامَ فَغَسَلَ أَقْدَامَهُمْ فَقَالُوا كُنَّا نَحْنُ أَحَقَّ بِهَذَا يَا رُوحَ الله فَقَالَ إِنَّ أَحَقَّ النَّاسِ بِالْخِدْمَةِ الْعَالِمُ إِنَّمَا تَوَاضَعْتُ هَكَذَا لِكَيْمَا تَتَوَاضَعُوا بَعْدِي فِي النَّاسِ كَتَوَاضُعِي لَكُمْ ثُمَّ قَالَ عِيسَى (عَلَيْهِ السَّلام) بِالتَّوَاضُعِ تُعْمَرُ الْحِكْمَةُ لا بِالتَّكَبُّرِ وَكَذَلِكَ فِي السَّهْلِ يَنْبُتُ الزَّرْعُ لا فِي الْجَبَلِ.

Through the same chain of narrators it is narrated from Muhammad ibn Khalid from Muhammad ibn Sinan in a marfu‘ manner that Jesus son of Mary (as) has said: “O disciples, I have a need that I request you to fulfill." They said, “Your request is granted, Oh Spirit of God.” Jesus then got up and washed their feet, the disciples then said, “It was upon us to serve you, Oh Spirit of God.” So he said, “Of the people who must serve others are the scholars, I acted in this humble way so that you will act among your people in a humble way as I acted before you.” Jesus then said, “With humbleness wisdom is formed, but not with arrogance. Just like how plants only grow on plains grounds, but not on mountains.”

ضعيف على المشهور

Chapter on the Qualities of the Scholars - Hadith 1541

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَمَّنْ ذَكَرَهُ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ يَا طَالِبَ الْعِلْمِ إِنَّ لِلْعَالِمِ ثَلاثَ عَلامَاتٍ الْعِلْمَ وَالْحِلْمَ وَالصَّمْتَ وَلِلْمُتَكَلِّفِ ثَلاثَ عَلامَاتٍ يُنَازِعُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَيَظْلِمُ مَنْ دُونَهُ بِالْغَلَبَةِ وَيُظَاهِرُ الظَّلَمَةَ.

7. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma‘bad from the person whom he mentioned from Mu‘awiya ibn Wahab from abu ‘Abdallah (a. s.) who has said the following. “Imam Ali (a. s.), would often say, ‘O seekers of knowledge, (note that) a scholar has three signs: Knowledge, forbearance and quietness. An orator has three signs: He quarrels those higher then him through disobedience. He does injustice to those lower than him in position through domination and he becomes a supporter of the unjust.’”

مرسل

Chapter on the Rights of the scholars - Hadith 1542

1ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ مِنْ حَقِّ الْعَالِمِ أَنْ لا تُكْثِرَ عَلَيْهِ السُّؤَالَ وَلا تَأْخُذَ بِثَوْبِهِ وَإِذَا دَخَلْتَ عَلَيْهِ وَعِنْدَهُ قَوْمٌ فَسَلِّمْ عَلَيْهِمْ جَمِيعاً وَخُصَّهُ بِالتَّحِيَّةِ دُونَهُمْ وَاجْلِسْ بَيْنَ يَدَيْهِ وَلا تَجْلِسْ خَلْفَهُ وَلا تَغْمِزْ بِعَيْنِكَ وَلا تُشِرْ بِيَدِكَ وَلا تُكْثِرْ مِنَ الْقَوْلِ قَالَ فُلانٌ وَقَالَ فُلانٌ خِلافاً لِقَوْلِهِ وَلا تَضْجَرْ بِطُولِ صُحْبَتِهِ فَإِنَّمَا مَثَلُ الْعَالِمِ مَثَلُ النَّخْلَةِ تَنْتَظِرُهَا حَتَّى يَسْقُطَ عَلَيْكَ مِنْهَا شَيْ‏ءٌ وَالْعَالِمُ أَعْظَمُ أَجْراً مِنَ الصَّائِمِ الْقَائِمِ الْغَازِي فِي سَبِيلِ الله.

1. Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Sulayman ibn Ja’far al-Ja’fari from a person he mentioned from Abu ‘Abdillah (al-Sadiq) (as) that Amir al-Mu'minin (as) used to say, "Among the rights of a scholar is that one must not overburden him with many questions nor should one pull on his garment (question excessively). When one would enter in his presence while other people are there one should offer general salutation to all of them and a special greeting directed towards the scholar only. One must sit before him and not behind him. One must not wink with his eyes nor make signal with one's hands and one must not excessively cite others by saying, "So-and-so said this" and "So-and-so said that" in contradiction to his words. One must not become impatient with the length of his companionship. For the scholar is like a date palm-you must wait patiently until something falls from it for you. And the scholar has a greater reward than one who fasts, prays, and fights in the way of Allah."

مرسل

Chapter on the Loss of a Scholar - Hadith 1543

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا مِنْ أَحَدٍ يَمُوتُ مِنَ الْمُؤْمِنِينَ أَحَبَّ إِلَى إِبْلِيسَ مِنْ مَوْتِ فَقِيهٍ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from abu Ayyub al-Khazzaz from Sulayman ibn Khalid that Abu ‘Abdillah (al-Sadiq) (as) said, “Of the deaths from among the believers that Satan loves most, is the death of a Faqih (a person knowledgable of islamic laws)."

موثق

Chapter on the Loss of a Scholar - Hadith 1544

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا مَاتَ الْمُؤْمِنُ الْفَقِيهُ ثُلِمَ فِي الاسْلامِ ثُلْمَةٌ لا يَسُدُّهَا شَيْ‏ءٌ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from one of his people that Abu ‘Abdillah (al-Sadiq) (as) said: “When a believer who is a Faqih dies, it causes irreparable damage in the Islamic system."

حسن

Chapter on the Loss of a Scholar - Hadith 1545

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام) يَقُولُ إِذَا مَاتَ الْمُؤْمِنُ بَكَتْ عَلَيْهِ الْمَلائِكَةُ وَبِقَاعُ الارْضِ الَّتِي كَانَ يَعْبُدُ الله عَلَيْهَا وَأَبْوَابُ السَّمَاءِ الَّتِي كَانَ يُصْعَدُ فِيهَا بِأَعْمَالِهِ وَثُلِمَ فِي الاسْلامِ ثُلْمَةٌ لا يَسُدُّهَا شَيْ‏ءٌ لانَّ الْمُؤْمِنِينَ الْفُقَهَاءَ حُصُونُ الاسْلامِ كَحِصْنِ سُورِ الْمَدِينَةِ لَهَا.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn abu Hamza who has said the following. “(Imam) abu al-Hassan Musa ibn Ja’far (a. s.) has said, ‘When a true believer dies the angels and the parts of earth where he worshipped Allah weep because of his death. Also the doors of the heavens through which his good deeds had been taken up weep and it causes an irreparable damage in the Islamic system. It is because the true believing Fuqaha, people of proper understanding in religion and its laws are the strongholds of the Islamic system just as the fortress around a city is a stronghold for it.’”

ضعيف على المشهور وربما يعد موثقا

Chapter on the Loss of a Scholar - Hadith 1546

4ـ وَعَنْهُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا مِنْ أَحَدٍ يَمُوتُ مِنَ الْمُؤْمِنِينَ أَحَبَّ إِلَى إِبْلِيسَ مِنْ مَوْتِ فَقِيهٍ.

4. From him (Muhammad ibn Yahya) from Ahmad from ibn Mahbub from abu Ayyub al-Khazzaz from Sulayman ibn Khalid that Abu ‘Abdillah (as) said, "Of the deaths of the believers that Satan loves most, is the death of a Faqih (a knowledgable person of islamic laws)."

صحيح

Chapter on the Loss of a Scholar - Hadith 1547

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ أَبِي كَانَ يَقُولُ إِنَّ الله عَزَّ وَجَلَّ لا يَقْبِضُ الْعِلْمَ بَعْدَ مَا يُهْبِطُهُ وَلَكِنْ يَمُوتُ الْعَالِمُ فَيَذْهَبُ بِمَا يَعْلَمُ فَتَلِيهِمُ الْجُفَاةُ فَيَضِلُّونَ وَيُضِلُّونَ وَلا خَيْرَ فِي شَيْ‏ءٍ لَيْسَ لَهُ أَصْلٌ.

5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Asbat from his uncle Ya’qub ibn Salim from Dawud ibn Farqad who has said the following. “Imam abu ‘Abdallah (a. s.) has said, ‘My father used to say, ‘Allah does not take back the knowledge that He has sent down. But when the scholar dies it takes away his knowledge and after this the unjust ones come and they go astray and mislead people and there is no good in things without basis.’”

ضعيف على المشهور

Chapter on the Loss of a Scholar - Hadith 1548

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَمَّنْ ذَكَرَهُ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كَانَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَقُولُ إِنَّهُ يُسَخِّي نَفْسِي فِي سُرْعَةِ الْمَوْتِ وَالْقَتْلِ فِينَا قَوْلُ الله أَ وَلَمْ يَرَوْا أَنَّا نَأْتِي الارْضَ نَنْقُصُها مِنْ أَطْرافِها وَهُوَ ذَهَابُ الْعُلَمَاءِ.

6. A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Ali from the person who he mentioned from Jabir from Abu Ja’far (al-Baqir) (as) that Ali ibn al-Husayn (as) would say, "My soul shows generosity in accepting the quickening of our death or being murdered. It is due to the words of Allah that say, 'Have they not considered that We have taken over the land and reduced its borders?' (13:41) the reference here is to the death of the scholars.”

مرسل

Chapter on Meeting the Scholars and Associating with Them - Hadith 1549

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ لُقْمَانُ لابْنِهِ يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ فَإِنْ رَأَيْتَ قَوْماً يَذْكُرُونَ الله جَلَّ وَعَزَّ فَاجْلِسْ مَعَهُمْ فَإِنْ تَكُنْ عَالِماً نَفَعَكَ عِلْمُكَ وَإِنْ تَكُنْ جَاهِلاً عَلَّمُوكَ وَلَعَلَّ الله أَنْ يُظِلَّهُمْ بِرَحْمَتِهِ فَيَعُمَّكَ مَعَهُمْ وَإِذَا رَأَيْتَ قَوْماً لا يَذْكُرُونَ الله فَلا تَجْلِسْ مَعَهُمْ فَإِنْ تَكُنْ عَالِماً لَمْ يَنْفَعْكَ عِلْمُكَ وَإِنْ كُنْتَ جَاهِلاً يَزِيدُوكَ جَهْلاً وَلَعَلَّ الله أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَيَعُمَّكَ مَعَهُمْ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus in a marfu‘ manner that Luqman (the wise) said to his son, “O my son, choose your gatherings wisely. If you see a group remembering Allah (swt), then sit with them. If you are knowledgeable, your knowledge will benefit you, and if you are ignorant, they will teach you. Perhaps Allah, by His mercy, will envelop them, and you will be included with them. But if you see a group not remembering Allah, do not sit with them. If you are knowledgeable, your knowledge will not benefit you, and if you are ignorant, they will increase you in ignorance. Perhaps Allah will subject them to punishment, and you would be associated with them."

مرفوع

Chapter on Meeting the Scholars and Associating with Them - Hadith 1550

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ مُحَادَثَةُ الْعَالِمِ عَلَى الْمَزَابِلِ خَيْرٌ مِنْ مُحَادَثَةِ الْجَاهِلِ عَلَى الزَّرَابِيِّ.

2. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa, all from ibn Mahbub from Durust ibn abu Mansur from Ibrahim ibn ‘Abd al-Hamid from abu al-Hassan Musa ibn Ja‘far (a. s.) who has said the following. “Speaking to a scholar even at a dump-site is better than speaking to an ignorant person at a best furnished palace.”

ضعيف

Chapter on Meeting the Scholars and Associating with Them - Hadith 1551

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَتِ الْحَوَارِيُّونَ لِعِيسَى يَا رُوحَ الله مَنْ نُجَالِسُ قَالَ مَنْ يُذَكِّرُكُمُ الله رُؤْيَتُهُ وَيَزِيدُ فِي عِلْمِكُمْ مَنْطِقُهُ وَيُرَغِّبُكُمْ فِي الاخِرَةِ عَمَلُهُ.

3. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Sharif ibn Sabiq from al-Fadl ibn abu Qurrah from abu ‘Abdallah (a. s.) who has said the following. “The Holy Prophet said, ‘The disciples asked Jesus, ‘O the spirit of Allah who should we associate with?’ Jesus replied, “Associate with those whose visitation would remind you of Allah, whose speech and logic increase your knowledge and whose deeds would attract you to the next life.’”

ضعيف

Chapter on Meeting the Scholars and Associating with Them - Hadith 1552

4ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُجَالَسَةُ أَهْلِ الدِّينِ شَرَفُ الدُّنْيَا وَالاخِرَةِ.

4. Muhammad ibn ‘Ism’il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Mansur ibn Hazim from Abu ‘Abdillah (as) who said: The Messenger of Allah (sw) said, "Association with religious people is an honour in this life as well as in the next life."

Chapter on Meeting the Scholars and Associating with Them - Hadith 1553

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الاصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ مِسْعَرِ بْنِ كِدَامٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَمَجْلِسٌ أَجْلِسُهُ إِلَى مَنْ أَثِقُ بِهِ أَوْثَقُ فِي نَفْسِي مِنْ عَمَلِ سَنَةٍ.

5. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Asbahani from Sulayman ibn Dawud al-Minqari from Sufyan ibn ‘Uyayna from Mis‘ar ibn Kidam who has said the following. “(Imam) abu Ja’far (a. s.) has said, ‘The place where I may sit with one who I trust is more comforting to my soul than working for one whole year.’”

Chapter on Asking the Scholar and Discussing with him - Hadith 1554

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ مَجْدُورٍ أَصَابَتْهُ جَنَابَةٌ فَغَسَّلُوهُ فَمَاتَ قَالَ قَتَلُوهُ أَلا سَأَلُوا فَإِنَّ دَوَاءَ الْعِيِّ السُّؤَالُ

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from one of our people from Abu ‘Abdillah (al-Sadiq) (as): He was asked about a man who was in the state of ritual impurity (janaba), so they gave him the formal bath (ghusl) and he died. So he said, "They have killed him. So, ask, for indeed, the remedy for ignorance is asking."

حسن

Chapter on Asking the Scholar and Discussing with him - Hadith 1555

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَبُرَيْدٍ الْعِجْلِيِّ قَالُوا قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِحُمْرَانَ بْنِ أَعْيَنَ فِي شَيْ‏ءٍ سَأَلَهُ إِنَّمَا يَهْلِكُ النَّاسُ لانَّهُمْ لا يَسْأَلُونَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed ibn ‘Isa from Hariz from Zurra, Muhammad ibn Muslim and Burayd al-‘Ijli who has said the following. “(Imam) abu ‘Abdallah (a. s.) said to Humran ibn A'yan regarding a matter he asked about, ‘People are destroyed only because they do not ask (what they do not know).’”

صحيح

Chapter on Asking the Scholar and Discussing with him - Hadith 1556

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ هَذَا الْعِلْمَ عَلَيْهِ قُفْلٌ وَمِفْتَاحُهُ الْمَسْأَلَةُ. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مِثْلَهُ.

3. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ari from ’Abdallah ibn Maymun al-Qaddah from abu ‘Abdallah (a. s.) who has said the following. “This knowledge (the knowledge of the holy Prophet and Ahlul Bayt(a. s.)) is under a lock and the key to it is asking” Ali ibn Ibrahim, from his father from al-Nawfali, from al-Sakuni from Imam abu ‘Abdallah has narrated the same Hadith.

Chapter on Asking the Scholar and Discussing with him - Hadith 1557

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي جَعْفَرٍ الاحْوَلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لا يَسَعُ النَّاسَ حَتَّى يَسْأَلُوا وَيَتَفَقَّهُوا وَيَعْرِفُوا إِمَامَهُمْ وَيَسَعُهُمْ أَنْ يَأْخُذُوا بِمَا يَقُولُ وَإِنْ كَانَ تَقِيَّةً.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ’Abd al-Rahman from abu Ja’far al-Awwal that Abu ‘Abdillah (al-Sadiq) (as) said, “People can do nothing until they ask, acquire a proper understanding of religion, know their Imam and follow what he says, even if he said it under taqqiyah."

صحيح

Chapter on Asking the Scholar and Discussing with him - Hadith 1558

5ـ عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أُفٍّ لِرَجُلٍ لا يُفَرِّغُ نَفْسَهُ فِي كُلِّ جُمُعَةٍ لامْرِ دِينِهِ فَيَتَعَاهَدُهُ وَيَسْأَلُ عَنْ دِينِهِ وَفِي رِوَايَةٍ أُخْرَى لِكُلِّ مُسْلِمٍ.

5. Ali has narrated from Muhammad ibn ‘Isa from Yunus from the person who he mentioned from abu ‘Abdallah (a. s.) who has said the following. “The holy Prophet has said, ‘Woe is to a man who does not save a time every Friday for learning about his religion and make a habit to ask about his religion.” In another Hadith it says, “woe is to every such Muslim.”

مرسل

Chapter on Asking the Scholar and Discussing with him - Hadith 1559

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله عَزَّ وَجَلَّ يَقُولُ تَذَاكُرُ الْعِلْمِ بَيْنَ عِبَادِي مِمَّا تَحْيَا عَلَيْهِ الْقُلُوبُ الْمَيْتَةُ إِذَا هُمُ انْتَهَوْا فِيهِ إِلَى أَمْرِي.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abdallah ibn Sinan from abu ‘Abdallah (a. s.) who has said the following. “The Holy Prophet said, ‘Allah, the Majestic, the Glorious says, ‘The discussions of the scholars among My servants are of the matters that bring the dead hearts to life if they come to and end up to My commandments.’”

حسن

Chapter on Asking the Scholar and Discussing with him - Hadith 1560

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ رَحِمَ الله عَبْداً أَحْيَا الْعِلْمَ قَالَ قُلْتُ وَمَا إِحْيَاؤُهُ قَالَ أَنْ يُذَاكِرَ بِهِ أَهْلَ الدِّينِ وَأَهْلَ الْوَرَعِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from abu al-Jarud from abu Ja’far (a. s.) who has said the following. “May Allah grant forgiveness to a man who revives knowledge.” Abu al-Jarud has said, “I asked the Imam, ‘What is reviving knowledge?’” The Imam (a. s.) replied, “It is his discussing knowledge among the religious people and the people of piety.”

ضعيف

Chapter on Asking the Scholar and Discussing with him - Hadith 1561

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَذَاكَرُوا وَتَلاقَوْا وَتَحَدَّثُوا فَإِنَّ الْحَدِيثَ جِلاءٌ لِلْقُلُوبِ إِنَّ الْقُلُوبَ لَتَرِينُ كَمَا يَرِينُ السَّيْفُ جِلاؤُهَا الْحَدِيثُ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn Muhammad al-Hajjal from certain persons of our people in a marfu’ manner from the Messenger of Allah who has said the following. He said addressing the people said, “Discuss facts, meet each other and speak to each other because speaking is brightness for the hearts. Hearts become stained just as the swords become stained and speaking cleanses it up.” In some scripts it is ‘Iron’ instead of ‘speaking’ at the end of the sentence.”

مرفوع

Chapter on Asking the Scholar and Discussing with him - Hadith 1562

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ تَذَاكُرُ الْعِلْمِ دِرَاسَةٌ وَالدِّرَاسَةُ صَلاةٌ حَسَنَةٌ.

9. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from Faddala ibn Ayyub from ‘Umar ibn Aban from Mansur al-Sayqal who has said the following. “Imam abu Ja‘far (a. s.) has said, ‘Discussing knowledge is study and study is a good prayer.’”

مجهول

Chapter on Giving Knowledge as Charity - Hadith 1563

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَرَأْتُ فِي كِتَابِ علي (عَلَيْهِ السَّلام) إِنَّ الله لَمْ يَأْخُذْ عَلَى الْجُهَّالِ عَهْداً بِطَلَبِ الْعِلْمِ حَتَّى أَخَذَ عَلَى الْعُلَمَاءِ عَهْداً بِبَذْلِ الْعِلْمِ لِلْجُهَّالِ لانَّ الْعِلْمَ كَانَ قَبْلَ الْجَهْلِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ’Isma‘il ibn Bazi‘ from Mansur ibn Hazim from Talha ibn Zayd from abu ‘Abdallah (a. s.) who has said the following. “I read in the book of Imam Ali (a. s.) that Allah had no commitment from and covenant with the ignorant people to seek knowledge before having a commitment from and covenant with the scholars to give knowledge as charity to the ignorant ones because knowledge existed before ignorance.”

ضعيف كالموثق

Chapter on Giving Knowledge as Charity - Hadith 1564

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ وَمُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي هَذِهِ الايَةِ وَلا تُصَعِّرْ خَدَّكَ لِلنَّاسِ قَالَ لِيَكُنِ النَّاسُ عِنْدَكَ فِي الْعِلْمِ سَوَاءً.

2. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from his father from ‘Abdullah ibn Mughirah and Muhammad ibn Sinan from Talha ibn Zayd from abu ‘Abdallah (a. s.) about this verse. “Do not scornfully turn your face away from people. .” (31:18) ‘so that people would all be equal in matters of knowledge.’”

ضعيف كالموثق

Chapter on Giving Knowledge as Charity - Hadith 1565

3ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ زَكَاةُ الْعِلْمِ أَنْ تُعَلِّمَهُ عِبَادَ الله.

3. Through the same chain of narrators he has narrated from his father from Ahmad ibn Nadr from ‘Amr and ibn Shimr from Jabir from abu Ja’far (a. s.) who has said the following. “Zakat, the tax, on knowledge is teaching it to the servants of Allah.”

ضعيف

Chapter on Giving Knowledge as Charity - Hadith 1566

4 - عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَامَ عِيسَى ابْنُ مَرْيَمَ (عَلَيْهِ السَّلام) خَطِيباً فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ لا تُحَدِّثُوا الْجُهَّالَ بِالْحِكْمَةِ فَتَظْلِمُوهَا وَلا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ’Abd al-Rahman from the person who he mentioned from abu ‘Abdallah (a. s.) who has said the following. “Jesus, son of Mary (a. s.) once stood up to speak to the Israelites saying, ‘O Israelites, do not speak the words of wisdom to the ignorant people because you will be doing injustice to them (words of wisdom). Do not keep them (words of wisdom) from those who deserve lest you will do injustice to them (deserving people).’”

مرسل

Prohibition on Speaking without Knowledge. - Hadith 1567

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَعَبْدِ الله ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُفَضَّلِ بْنِ يَزِيدَ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَنْهَاكَ عَنْ خَصْلَتَيْنِ فِيهِمَا هَلاكُ الرِّجَالِ أَنْهَاكَ أَنْ تَدِينَ الله بِالْبَاطِلِ وَتُفْتِيَ النَّاسَ بِمَا لا تَعْلَمُ.

1. Muhammad ibn Yahya has narrated from Ahmad and ‘Abdallah (both) sons of Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sayf ibn ‘Umayra from Mufaddal ibn Yazid that Abu ‘Abdillah (al-Sadiq) (as) said: "I would like to warn you about two forms of behavior that lead a man to destruction. I prohibit you from dealing with Allah on the basis of falsehood and from giving fatwa to people without knowledge.”

مجهول

Prohibition on Speaking without Knowledge. - Hadith 1568

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِيَّاكَ وَخَصْلَتَيْنِ فَفِيهِمَا هَلَكَ مَنْ هَلَكَ إِيَّاكَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ أَوْ تَدِينَ بِمَا لا تَعْلَمُ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ’Abd al-Rahman from ’Abd al-Rahman ibn al-Hajjaj who has said the following. “Imam abu ‘Abdallah (a. s.) has said, ‘Beware of two forms of behavior. It is such behaviors that have lead many people to their destruction. Beware of giving fatwa to people on the basis of your own opinion and to follow a religion without knowledge.’”

صحيح

Prohibition on Speaking without Knowledge. - Hadith 1569

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَلا هُدًى لَعَنَتْهُ مَلائِكَةُ الرَّحْمَةِ وَمَلائِكَةُ الْعَذَابِ وَلَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Ali ibn al-Ri’ab from Abu ‘Ubayda al-Hadhdha’ that Abu Ja’far (al-Baqir) (as) said, “Whoever gives a fatwa (a religious verdict) to people without knowledge and guidance, the angels of mercy and the angels of punishment curse him. The burden of those who act upon his fatwa will fall upon him."

صحيح

Prohibition on Speaking without Knowledge. - Hadith 1570

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ الاحْمَرِ عَنْ زِيَادِ بْنِ أَبِي رَجَاءٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ مَا عَلِمْتُمْ فَقُولُوا وَمَا لَمْ تَعْلَمُوا فَقُولُوا الله أَعْلَمُ إِنَّ الرَّجُلَ لَيَنْتَزِعُ الايَةَ مِنَ الْقُرْآنِ يَخِرُّ فِيهَا أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالارْضِ.

4. A number of our people has narrated has narrated from Ahmad ibn Muhammad ibn Khalid from al-Hassan ibn Ali al-Washshi’ from Aban al-Ahmar from Ziyad ibn abu Raja’ from abu Ja’far (a. s.) who has said the following. “What you know you may speak it up but what you do not know say, ‘Allah knows best’. A man refers to a verse in the holy Quran and gives it a meaning that is farther from the truth than the heavens are from earth.”

موثق

Prohibition on Speaking without Knowledge. - Hadith 1571

5ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لِلْعَالِمِ إِذَا سُئِلَ عَنْ شَيْ‏ءٍ وَهُوَ لا يَعْلَمُهُ أَنْ يَقُولَ الله أَعْلَمُ وَلَيْسَ لِغَيْرِ الْعَالِمِ أَنْ يَقُولَ ذَلِكَ.

5. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ri’ab‘i ibn ‘Abdallah from Muhammad ibn Muslim from abu ‘Abdallah (a. s.) who has said the following. “It is very proper for a scholar to say, ‘Allah knows best’ if he does not know. This is not for a none scholar.”

مجهول كالصحيح

Prohibition on Speaking without Knowledge. - Hadith 1572

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا سُئِلَ الرَّجُلُ مِنْكُمْ عَمَّا لا يَعْلَمُ فَلْيَقُلْ لا أَدْرِي وَلا يَقُلْ الله أَعْلَمُ فَيُوقِعَ فِي قَلْبِ صَاحِبِهِ شَكّاً وَإِذَا قَالَ الْمَسْئُولُ لا أَدْرِي فَلا يَتَّهِمُهُ السَّائِلُ.

6. Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad ibn Khalid from Hammad ibn ‘Isa from Hariz ibn ‘Abdallah from Muhammad ibn Muslim from abu ‘Abdallah (a. s.) who has said the following. “If one of you would be asked of what he does not know he must say, ‘I have no knowledge and he must not say, “Allah knows best” because it may create doubts in the hearts of his audience. If the person questioned would say, “I do not know his audience will not accuse him of anything.”

صحيح

Prohibition on Speaking without Knowledge. - Hadith 1573

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) مَا حَقُّ الله عَلَى الْعِبَادِ قَالَ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَيَقِفُوا عِنْدَ مَا لا يَعْلَمُونَ.

7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Ja’far ibn Sama‘a from several persons, from aban, from Zurara ibn A‘yan who has said the following. “I asked Imam abu Ja‘far (a. s.) this, ‘What are the rights of Allah on people?’” The Imam (a. s.) replied, “They must say what they know and abstain from saying anything that they have no knowledge of.’”

ضعيف

Prohibition on Speaking without Knowledge. - Hadith 1574

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خَصَّ عِبَادَهُ بِ‏آيَتَيْنِ مِنْ كِتَابِهِ أَنْ لا يَقُولُوا حَتَّى يَعْلَمُوا وَلا يَرُدُّوا مَا لَمْ يَعْلَمُوا وَقَالَ عَزَّ وَجَلَّ أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثاقُ الْكِتابِ أَنْ لا يَقُولُوا عَلَى الله إِلا الْحَقَّ وَقَالَ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ.

Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Yunus (ibn ’Abd al-Rahman) from abu Ya’qub Ishaq ibn ‘Abdallah from abu ‘Abdallah (a. s.) who has said the following. “Allah has addressed His servants in two verses of the holy Quran very particularly: Did they not make a covenant (with God) in the Book not to speak any thing other than the Truth about God and to study its contents well? They call a lie something that is beyond the limit of their knowledge and whose interpretation has not yet been revealed . .” (10:39)

حسن على الظاهر

Prohibition on Speaking without Knowledge. - Hadith 1575

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ حَدَّثَهُ عَنِ ابْنِ شُبْرُمَةَ قَالَ مَا ذَكَرْتُ حَدِيثاً سَمِعْتُهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهما السَّلام) إِلا كَادَ أَنْ يَتَصَدَّ عَلى قَلْبِي قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ ابْنُ شُبْرُمَةَ وَأُقْسِمُ بِالله مَا كَذَبَ أَبُوهُ عَلَى جَدِّهِ وَلا جَدُّهُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ عَمِلَ بِالْمَقَايِيسِ فَقَدْ هَلَكَ وَأَهْلَكَ وَمَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَهُوَ لا يَعْلَمُ النَّاسِخَ مِنَ الْمَنْسُوخِ وَالْمُحْكَمَ مِنَ الْمُتَشَابِهِ فَقَدْ هَلَكَ وَأَهْلَكَ.

9. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Dawad ibn Farqad from someone he narrated tht Ibn Shubruma said, "I have never mentioned a hadith that I heard from Ja'far ibn Muhammad (as) except that my heart almost trembles." He said, “My father narrated from my grandfather that Rasulullah (sw) said, ‘Those who act on the basis of analogy (qiyas), will face their destruction and lead others to their destruction. Those who give fatwas (religious verdicts) without knowledge, is unaware of abrogating and the abrogated, the clear text and that which requires interpretation, they will face destruction and lead others to their destruction.'"

ضعيف

Chapter on Those who Act without Knowledge - Hadith 1576

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ الْعَامِلُ عَلَى غَيْرِ بَصِيرَةٍ كَالسَّائِرِ عَلَى غَيْرِ الطَّرِيقِ لا يَزِيدُهُ سُرْعَةُ السَّيْرِ إِلا بُعْداً.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Muhammad ibn Sinan from Talha ibn Zayd who has said the following. “(Imam) abu ‘Abdallah (a. s.) has said, ‘Working without understanding and insight is like travelling in the wrong direction that only takes one farther away from the destination.’”

ضعيف على المشهور

Chapter on Those who Act without Knowledge - Hadith 1577

2 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ حُسَيْنٍ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لا يَقْبَلُ الله عَمَلاً إِلا بِمَعْرِفَةٍ وَلا مَعْرِفَةَ إِلا بِعَمَلٍ فَمَنْ عَرَفَ دَلَّتْهُ الْمَعْرِفَةُ عَلَى الْعَمَلِ وَمَنْ لَمْ يَعْمَلْ فَلا مَعْرِفَةَ لَهُ أَلا إِنَّ الايمَانَ بَعْضُهُ مِنْ بَعْضٍ.

2. Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from ibn Muskan from Hassan al-Sayqal who has said the following. “(Imam) abu ‘Abdallah (a. s.) who has said, “Allah does not accept a deed without good understanding and proper understanding does not come into being without work. One who achieves proper understanding it will guide him to good deeds and one who does not work will not have any understanding. Is it not a fact that parts of faith comes from other parts?”

ضعيف على المشهور

Chapter on Those who Act without Knowledge - Hadith 1578

3ـ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ عَمِلَ عَلَى غَيْرِ عِلْمٍ كَانَ مَا يُفْسِدُ أَكْثَرَ مِمَّا يُصْلِحُ.

3. It is narrated from him from Ahmad ibn Muhammad from ibn Faddal from the one he narrated from abu ‘Abdallah (a. s.) who has said the following. “Imam abu ‘Abdallah (a. s.) has said that the Holy Prophet said, ‘Those who work without knowledge they destroy more than what they gain.’”

مرسل

Chapter on Utilization of Knowledge - Hadith 1579

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلالِيِّ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يُحَدِّثُ عَنِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنَّهُ قَالَ فِي كَلامٍ لَهُ الْعُلَمَاءُ رَجُلانِ رَجُلٌ عَالِمٌ آخِذٌ بِعِلْمِهِ فَهَذَا نَاجٍ وَعَالِمٌ تَارِكٌ لِعِلْمِهِ فَهَذَا هَالِكٌ وَإِنَّ أَهْلَ النَّارِ لَيَتَأَذَّوْنَ مِنْ رِيحِ الْعَالِمِ التَّارِكِ لِعِلْمِهِ وَإِنَّ أَشَدَّ أَهْلِ النَّارِ نَدَامَةً وَحَسْرَةً رَجُلٌ دَعَا عَبْداً إِلَى الله فَاسْتَجَابَ لَهُ وَقَبِلَ مِنْهُ فَأَطَاعَ الله فَأَدْخَلَهُ الله الْجَنَّةَ وَأَدْخَلَ الدَّاعِيَ النَّارَ بِتَرْكِهِ عِلْمَهُ وَاتِّبَاعِهِ الْهَوَى وَطُولِ الامَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَطُولُ الامَلِ يُنْسِي الاخِرَةَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Hammed from ‘Umar ibn ’Udhayna from Aban ibn Abi ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following: “I heard Imam Ali (a. s.) narrate from the Holy Prophet (s. w) who said: ‘The scholars are of two kinds: One kind consists of those who uphold their knowledge and they gain their salvation. The other kind consists of those who disregard their knowledge and they face their destruction. The people of hell will suffer from the bad odor of the scholars who do not act according to their knowledge. Of the people of hell the one who will regret most will be a man who teaches someone and shows him the way of Allah. The student accepts and acts according to such teachings and consequently Allah takes him to paradise but the teacher is sent to hell because of ignoring his knowledge, following his desires and entertaining long hopes. Following ones’ desires bars one from the truth. And cherishing long hopes causes one to forget the next life.’”

ضعيف على المشهور معتبر عند ي

Chapter on Utilization of Knowledge - Hadith 1580

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الْعِلْمُ مَقْرُونٌ إِلَى الْعَمَلِ فَمَنْ عَلِمَ عَمِلَ وَمَنْ عَمِلَ عَلِمَ وَالْعِلْمُ يَهْتِفُ بِالْعَمَلِ فَإِنْ أَجَابَهُ وَإِلا ارْتَحَلَ عَنْهُ.

2. Muhammad ibn Yahya from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Isma’il ibn Jabir from abu ‘Abdallah (a. s.) who has said the following. “Knowledge and work are closely related. One who has knowledge he works and one who works he learns. Knowledge invites work and if it is not accepted knowledge departs the deeds.”

ضعيف على المشهور

Chapter on Utilization of Knowledge - Hadith 1581

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْعَالِمَ إِذَا لَمْ يَعْمَلْ بِعِلْمِهِ زَلَّتْ مَوْعِظَتُهُ عَنِ الْقُلُوبِ كَمَا يَزِلُّ الْمَطَرُ عَنِ الصَّفَا.

3. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn Muhammad al-Qasani from one he mentioned from ‘Abdallah ibn Qasim al-Ja’fari from abu ‘Abdallah (a. s.) who has said the following. “If a scholar preaches and does not practice his words bounce away from the hearts of the audience like rains that bounce away off the rocks.”

ضعيف على المشهور

Chapter on Utilization of Knowledge - Hadith 1582

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ قَالَ جَاءَ رَجُلٌ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَسَأَلَهُ عَنْ مَسَائِلَ فَأَجَابَ ثُمَّ عَادَ لِيَسْأَلَ عَنْ مِثْلِهَا فَقَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) مَكْتُوبٌ فِي الانْجِيلِ لا تَطْلُبُوا عِلْمَ مَا لا تَعْلَمُونَ وَلَمَّا تَعْمَلُوا بِمَا عَلِمْتُمْ فَإِنَّ الْعِلْمَ إِذَا لَمْ يُعْمَلْ بِهِ لَمْ يَزْدَدْ صَاحِبُهُ إِلا كُفْراً وَلَمْ يَزْدَدْ مِنَ الله إِلا بُعْداً.

4. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Ali ibn Hashim ibn al-Burayd from his father who has said the following. “A man came to (Imam) Ali ibn al-Husayn (a. s.) and asked him certain questions and the Imam answered his questions. The man then wanted to ask similar questions but the Imam said, “It is written in the Gospel, ‘Do not inquire to know what you do not know until you practice what you know because not practicing what one knows does not increase to one anything but disbelief and nor it increases anything to one’s relation with Allah but alienation.”

ضعيف

Chapter on Utilization of Knowledge - Hadith 1583

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ بِمَ يُعْرَفُ النَّاجِي قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَأَثْبَتَ لَهُ الشَّهَادَةَ وَمَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar who has said the following. “I asked Imam abu ‘Abdallah (a. s.), ‘What are the facts that help one know those who have gained their salvation?’ The Imam replied, “One whose words agree with his deeds you must consider his testimony as valid and one whose words do not agree with his deeds (if he may have faith) it is temporarily.’”

ضعيف على المشهور

Chapter on Utilization of Knowledge - Hadith 1584

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي كَلامٍ لَهُ خَطَبَ بِهِ عَلَى الْمِنْبَرِ أَيُّهَا النَّاسُ إِذَا عَلِمْتُمْ فَاعْمَلُوا بِمَا عَلِمْتُمْ لَعَلَّكُمْ تَهْتَدُونَ إِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لا يَسْتَفِيقُ عَنْ جَهْلِهِ بَلْ قَدْ رَأَيْتُ أَنَّ الْحُجَّةَ عَلَيْهِ أَعْظَمُ وَالْحَسْرَةُ أَدْوَمُ عَلَى هَذَا الْعَالِمِ الْمُنْسَلِخِ مِنْ عِلْمِهِ مِنْهَا عَلَى هَذَا الْجَاهِلِ الْمُتَحَيِّرِ فِي جَهْلِهِ وَكِلاهُمَا حَائِرٌ بَائِرٌ لا تَرْتَابُوا فَتَشُكُّوا وَلا تَشُكُّوا فَتَكْفُرُوا وَلا تُرَخِّصُوا لانْفُسِكُمْ فَتُدْهِنُوا وَلا تُدْهِنُوا فِي الْحَقِّ فَتَخْسَرُوا وَإِنَّ مِنَ الْحَقِّ أَنْ تَفَقَّهُوا وَمِنَ الْفِقْهِ أَنْ لا تَغْتَرُّوا وَإِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ وَأَغَشَّكُمْ لِنَفْسِهِ أَعْصَاكُمْ لِرَبِّهِ وَمَنْ يُطِعِ الله يَأْمَنْ وَيَسْتَبْشِرْ وَمَنْ يَعْصِ الله يَخِبْ وَيَنْدَمْ.

6. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in a marfu‘ manner (rafa’ahu) from Amir al-Mu’minin Ali (a. s.) who has said the following. “Once Imam Ali (a. s.) said in one of his sermons, ‘O people, if you learn and gain knowledge you must act accordingly so that you may have guidance. A learned person who disregards his knowledge is like a lost and ignorant person who never comes to the right path due to his ignorance. In fact, you will find the case against such the learned that disregards his knowledge more sever and his regret more prolonged, compared to the ignorant person who wonders about in it. Both people stray and are devoid of goodness. Do not hesitate lest you will doubt and do not doubt lest you will disbelieve. Do not be lenient to your souls to play lazy. Do not trivialize the truth lest you will lose badly. It is of the truth to learn Fiqh, proper understanding of religion. It is of Fiqh, proper understanding of religion not to suffer deceit. The wisest for ones self among you is the one most obedient to his Lord. The most deceitful to himself among you is the disobedient one to his Lord. One who obeys Allah is safe and glad news awaits him but one who disobeys his Allah he loses and regrets.’”

مرفوع

Chapter on Utilization of Knowledge - Hadith 1585

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِذَا سَمِعْتُمُ الْعِلْمَ فَاسْتَعْمِلُوهُ وَلْتَتَّسِعْ قُلُوبُكُمْ فَإِنَّ الْعِلْمَ إِذَا كَثُرَ فِي قَلْبِ رَجُلٍ لا يَحْتَمِلُهُ قَدَرَ الشَّيْطَانُ عَلَيْهِ فَإِذَا خَاصَمَكُمُ الشَّيْطَانُ فَأَقْبِلُوا عَلَيْهِ بِمَا تَعْرِفُونَ فَإِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفاً فَقُلْتُ وَمَا الَّذِي نَعْرِفُهُ قَالَ خَاصِمُوهُ بِمَا ظَهَرَ لَكُمْ مِنْ قُدْرَةِ الله عَزَّ وَجَلَّ.

7. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from the one mentioned from Muhammad ibn ’Abd al-Rahman ibn abu Layla from his father who has said the following. “Imam abu Ja‘far (a. s.) has said, ‘When you hear knowledge you must utilize it and your hearts must become more open. When knowledge increases in one’s heart it becomes harder to bear and Satan may over power him. If Satan would dispute with you move on him with whatever you know. The plots of Satan are weak.” I asked the Imam (a. s.) “What is it that we know?’” The Imam replied, “Fight him with whatever of the power of Allah, the Majestic, the Glorious, has come to light before you.”

ضعيف

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it - Hadith 1586

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْهُومَانِ لا يَشْبَعَانِ طَالِبُ دُنْيَا وَطَالِبُ عِلْمٍ فَمَنِ اقْتَصَرَ مِنَ الدُّنْيَا عَلَى مَا أَحَلَّ الله لَهُ سَلِمَ وَمَنْ تَنَاوَلَهَا مِنْ غَيْرِ حِلِّهَا هَلَكَ إِلا أَنْ يَتُوبَ أَوْ يُرَاجِعَ وَمَنْ أَخَذَ الْعِلْمَ مِنْ أَهْلِهِ وَعَمِلَ بِعِلْمِهِ نَجَا وَمَنْ أَرَادَ بِهِ الدُّنْيَا فَهِيَ حَظُّهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Ali ibn Ibrahim from his father, both of them from Hammad ibn ‘Isa from ‘Umar ibn ’Udhayna from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following. “(Imam) Ali (a. s.) narrated from the holy Prophet who said, ‘Two kinds of people with great appetites do not become satisfied. A person of great appetite for the worldly gains and a person with great appetite for knowledge. In the matters of the worldly gains if one would limit himself to what Allah has made lawful form him he is saved and if one would accumulate such gains in unlawful ways he is destroyed unless he repents and changes his ways. In the matters of knowledge if one would acquire it from the people of knowledge and practice accordingly he is saved and if one would use it for the worldly gains then that is what one gets.’”

ضعيف على المشهور معتمد عند ي

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it - Hadith 1587

2ـ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الاخِرَةِ نَصِيبٌ وَمَنْ أَرَادَ بِهِ خَيْرَ الاخِرَةِ أَعْطَاهُ الله خَيْرَ الدُّنْيَا وَالاخِرَةِ.

2. Al-Husayn ibn Muhammad ibn ‘Amir has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washa’ from Ahmad ibn ‘A’idh from Abu Khadija that Abu ‘Abdillah (al-Sadiq) (as) said: “If someone wants hadith for the worldly benefits he will have no share for it in the next life, but if one wants hadith for the good of the next life, Allah will give him the good of both this and the next life.”

ضعيف على المشهور لكنه معتبر

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it - Hadith 1588

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الاصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الاخِرَةِ نَصِيبٌ.

3. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Isbahani from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a. s.) who has said the following. “Whoever would want al-Hadith for the worldly gains he will have no share for it in the next life.”

ضعيف

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it - Hadith 1589

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا رَأَيْتُمُ الْعَالِمَ مُحِبّاً لِدُنْيَاهُ فَاتَّهِمُوهُ عَلَى دِينِكُمْ فَإِنَّ كُلَّ مُحِبٍّ لِشَيْ‏ءٍ يَحُوطُ مَا أَحَبَّ وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْحَى الله إِلَى دَاوُدَ (عَلَيْهِ السَّلام) لا تَجْعَلْ بَيْنِي وَبَيْنَكَ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّكَ عَنْ طَرِيقِ مَحَبَّتِي فَإِنَّ أُولَئِكَ قُطَّاعُ طَرِيقِ عِبَادِيَ الْمُرِيدِينَ إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلاوَةَ مُنَاجَاتِي عَنْ قُلُوبِهِمْ.

4. Ali ibn Ibrahim has narrated from his father from al-Qasim from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a. s.) who has said the following. “If you would find a learned person who loves the worldly gains you must not trust him in the matters of your religion because whoever would love something it will encompass and entangle him. The holy Prophet has said, ‘Allah sent wahy, revelation to David (a. s.) and told him, “Do not set between Me and yourself a learned person who loves the worldly gains lest he will bar you from the way to My love. Such people are bandits who ambush my servants who want Me. The least that I will do to such bandits is to take away from them the sweetness of their private conversations and prayers with Me.”

ضعيف

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it - Hadith 1590

5ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْفُقَهَاءُ أُمَنَاءُ الرُّسُلِ مَا لَمْ يَدْخُلُوا فِي الدُّنْيَا قِيلَ يَا رَسُولَ الله وَمَا دُخُولُهُمْ فِي الدُّنْيَا قَالَ اتِّبَاعُ السُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى دِينِكُمْ.

5. ‘Ali narrated from his father, from al-Nawfali, from al-Sakuni, from Abu ‘Abdilah (as), who said that the Messenger of Allah (sw) said: 'The jurists are the trustees of the Messengers as long as they do not indulge in worldly matters.' It was asked, 'O Messenger of Allah, what does it mean for them to indulge in worldly matters?' He replied, 'Following the Sultan. When they do that, beware of them for your religion.'

ضعيف على المشهور

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it - Hadith 1591

6 ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَمَّنْ حَدَّثَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ مَنْ طَلَبَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ إِنَّ الرِّئَاسَةَ لا تَصْلُحُ إِلا لاهْلِهَا.

6. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammed ibn ‘Isa from Ri’ab‘i ibn ‘Abdallah that Abu Ja’far (al-Baqir) (as) said, "He who seeks knowledge to boast among scholars, engage in disputes with the foolish, or attract people's attention to himself, then let him prepare a seat for himself in the Hellfire. Indeed, leadership is not suitable except for those who deserve it."

مرسل

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter - Hadith 1592

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ يَا حَفْصُ يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْباً قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ.

1. Ali ibn Ibrahim ibn Hashim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Hafs ibn Ghiyath from abu ‘Abdallah (a. s.) who has said the following. “O Hafs, seventy sins of an ignorant person may be forgiven before only one sin of a learned person is forgiven.”

ضعيف

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter - Hadith 1593

2ـ وَبِهَذَا الاسْنَادِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ عِيسَى ابْنُ مَرْيَمَ عَلَى نَبِيِّنَا وَآلِهِ وَعَلَيْهِ السَّلامُ وَيْلٌ لِلْعُلَمَاءِ السَّوْءِ كَيْفَ تَلَظَّى عَلَيْهِمُ النَّارُ.

2. Through the same chain of narrators it is narrated from Abu ‘Abdallah (a. s.) who has said the following: “Jesus son of Mary (a. s.) said, ‘Woe to bad scholars! If only they knew how raging fire will engulf them.’”

ضعيف

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter - Hadith 1594

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِذَا بَلَغَتِ النَّفْسُ هَاهُنَا وَأَشَارَ بِيَدِهِ إِلَى حَلْقِهِ لَمْ يَكُنْ لِلْعَالِمِ تَوْبَةٌ ثُمَّ قَرَأَ إِنَّمَا التَّوْبَةُ عَلَى الله لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ.

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan, both from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following. “(Imam) abu ‘Abdallah (a. s.) has said, “When the soul reaches here, pointing to his throat, there will be no chance for learned persons to repent. He recited this verse; “God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise (4:17)”

حسن كالصحيح

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter - Hadith 1595

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَكُبْكِبُوا فِيها هُمْ وَالْغاوُونَ قَالَ هُمْ قَوْمٌ وَصَفُوا عَدْلاً بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from abu Sa‘id al-Mukari from abu Basir from abu Ja’far (a. s.) who has said the following. “Imam abu Ja‘far (a. s.) has said about the words of Allah in the holy Quran, ‘The idol worshippers, the idols, the rebellious ones, (26:94) and the army of Satan will all be thrown headlong into hell. (26:95)’ They are the people who speak about justice a great deal but in their own practice they would disregard it altogether.’”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1596

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ رَوِّحُوا أَنْفُسَكُمْ بِبَدِيعِ الْحِكْمَةِ فَإِنَّهَا تَكِلُّ كَمَا تَكِلُّ الابْدَانُ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtari in a marfu’ manner from Amir al-Mu’minin Ali (a. s.) who has said the following. “Relax your souls with new sparks of wisdom, because souls also tire as bodies do.”

مرفوع

Chapter on Miscellaneous Issues - Hadith 1597

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ عُبَيْدِ الله بْنِ عَبْدِ الله الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُرْوَةَ بْنِ أَخِي شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ يَا طَالِبَ الْعِلْمِ إِنَّ الْعِلْمَ ذُو فَضَائِلَ كَثِيرَةٍ فَرَأْسُهُ التَّوَاضُعُ وَعَيْنُهُ الْبَرَاءَةُ مِنَ الْحَسَدِ وَأُذُنُهُ الْفَهْمُ وَلِسَانُهُ الصِّدْقُ وَحِفْظُهُ الْفَحْصُ وَقَلْبُهُ حُسْنُ النِّيَّةِ وَعَقْلُهُ مَعْرِفَةُ الاشْيَاءِ وَالامُورِ وَيَدُهُ الرَّحْمَةُ وَرِجْلُهُ زِيَارَةُ الْعُلَمَاءِ وَهِمَّتُهُ السَّلامَةُ وَحِكْمَتُهُ الْوَرَعُ وَمُسْتَقَرُّهُ النَّجَاةُ وَقَائِدُهُ الْعَافِيَةُ وَمَرْكَبُهُ الْوَفَاءُ وَسِلاحُهُ لِينُ الْكَلِمَةِ وَسَيْفُهُ الرِّضَا وَقَوْسُهُ الْمُدَارَاةُ وَجَيْشُهُ مُحَاوَرَةُ الْعُلَمَاءِ وَمَالُهُ الادَبُ وَذَخِيرَتُهُ اجْتِنَابُ الذُّنُوبِ وَزَادُهُ الْمَعْرُوفُ وَمَاؤُهُ الْمُوَادَعَةُ وَدَلِيلُهُ الْهُدَى وَرَفِيقُهُ مَحَبَّةُ الاخْيَارِ.

2. A number of our people has narrated from Ahmad ibn Muhammad from Nuh ibn Shu‘ayb al-Naysaburi from ‘Ubaydallah ibn ‘Abdallah al-Dihqan from Durust ibn abu Mansur from ’Urwa cousin of Shu‘ayb al-’Aqarqi from Shu‘ayb from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a. s.) who has said that Imam Ali (a. s.) used to say, “O seekers of knowledge, knowledge (in a personified form) has a great deal of virtues. Humbleness is his head, freedom from jealousy forms his eyes, proper understanding shapes his ears, truthfulness constitutes his tongue, research and investigation produce his memory, optimism stands for his heart, the knowledge of facts and affairs strengthen his intellect. Intelligence and kindness are his hands, visitation of the scholars builds his legs, safety and peace emerge from his stamina, chastity develops his wisdom, salvation is his head quarters, good health and tranquility are his lead, loyalty will provide him his conveyance, politeness in communication gives him weapons, consent frames his sword, yielding to the truth stands for his bow and arrow, communication with the scholars establishes his army, proper discipline treasures his wealth, avoiding sins preserves his savings, uprightness institutes his supplies, amicable dealings supply him water, guidance determines his direction and love of virtuous people is the archetype for his friends.”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1598

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نِعْمَ وَزِيرُ الايمَانِ الْعِلْمُ وَنِعْمَ وَزِيرُ الْعِلْمِ الْحِلْمُ وَنِعْمَ وَزِيرُ الْحِلْمِ الرِّفْقُ وَنِعْمَ وَزِيرُ الرِّفْقِ الصَّبْرُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from abu ‘Abdallah (a. s.) who has said the following. “The holy Prophet has said, ‘The best minister for faith is knowledge, the best minister for knowledge is forbearance, the best minister for forbearance is amicable dealings and the best minister for amicable dealings is patience.’”

صحيح

Chapter on Miscellaneous Issues - Hadith 1599

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عَبْدِ الله بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ آبَائِهِ (عَلَيْهم السَّلام) قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله مَا الْعِلْمُ قَالَ الانْصَاتُ قَالَ ثُمَّ مَهْ قَالَ الاسْتِمَاعُ قَالَ ثُمَّ مَهْ قَالَ الْحِفْظُ قَالَ ثُمَّ مَهْ قَالَ الْعَمَلُ بِهِ قَالَ ثُمَّ مَهْ يَا رَسُولَ الله قَالَ نَشْرُهُ.

4. Ali ibn Muhammad from Sahl ibn Ziyad from Ja’far ibn Muhammad al-Ash‘ari from ‘Abdallah ibn Maymun al-Qaddah from abu ‘Abdallah (a. s.) from his ancestors (the Imams (a. s.) who has said the following. “Once a man came to the holy Prophet (s. a.) and said, ‘O messenger of Allah what is knowledge?’ The holy Prophet replied, “It is silence.” The man then asked, “Then what?” The holy Prophet said, “It is listening.” The man asked, “Then what?” The holy Prophet (s. a.) said, “Then it is memorizing.” The man asked, “Then what?” The holy Prophet said, “Then it is practice accordingly.” The man then asked, “Then what O messenger of Allah?” The holy Prophet said, “Then it is to propagate what one has learned.”

ضعيف على المشهور

Chapter on Miscellaneous Issues - Hadith 1600

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ طَلَبَةُ الْعِلْمِ ثَلاثَةٌ فَاعْرِفْهُمْ بِأَعْيَانِهِمْ وَصِفَاتِهِمْ صِنْفٌ يَطْلُبُهُ لِلْجَهْلِ وَالْمِرَاءِ وَصِنْفٌ يَطْلُبُهُ لِلاسْتِطَالَةِ وَالْخَتْلِ وَصِنْفٌ يَطْلُبُهُ لِلْفِقْهِ وَالْعَقْلِ فَصَاحِبُ الْجَهْلِ وَالْمِرَاءِ مُوذٍ مُمَارٍ مُتَعَرِّضٌ لِلْمَقَالِ فِي أَنْدِيَةِ الرِّجَالِ بِتَذَاكُرِ الْعِلْمِ وَصِفَةِ الْحِلْمِ قَدْ تَسَرْبَلَ بِالْخُشُوعِ وَتَخَلَّى مِنَ الْوَرَعِ فَدَقَّ الله مِنْ هَذَا خَيْشُومَهُ وَقَطَعَ مِنْهُ حَيْزُومَهُ وَصَاحِبُ الاسْتِطَالَةِ وَالْخَتْلِ ذُو خِبٍّ وَمَلَقٍ يَسْتَطِيلُ عَلَى مِثْلِهِ مِنْ أَشْبَاهِهِ وَيَتَوَاضَعُ لِلاغْنِيَاءِ مِنْ دُونِهِ فَهُوَ لِحَلْوَائِهِمْ هَاضِمٌ وَلِدِينِهِ حَاطِمٌ فَأَعْمَى الله عَلَى هَذَا خُبْرَهُ وَقَطَعَ مِنْ آثَارِ الْعُلَمَاءِ أَثَرَهُ وَصَاحِبُ الْفِقْهِ وَالْعَقْلِ ذُو كَ‏آبَةٍ وَحَزَنٍ وَسَهَرٍ قَدْ تَحَنَّكَ فِي بُرْنُسِهِ وَقَامَ اللَّيْلَ فِي حِنْدِسِهِ يَعْمَلُ وَيَخْشَى وَجِلاً دَاعِياً مُشْفِقاً مُقْبِلاً عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ مُسْتَوْحِشاً مِنْ أَوْثَقِ إِخْوَانِهِ فَشَدَّ الله مِنْ هَذَا أَرْكَانَهُ وَأَعْطَاهُ يَوْمَ الْقِيَامَةِ أَمَانَهُ. وَحَدَّثَنِي بِهِ مُحَمَّدُ بْنُ مَحْمُودٍ أَبُو عَبْدِ الله الْقَزْوِينِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا مِنْهُمْ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّيْقَلِ بِقَزْوِينَ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنْ عَبَّادِ بْنِ صُهَيْبٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام)

5. Ali ibn Ibrahim in a marfu’ manner has narrated from abu ‘Abdallah (a. s.) who has said the following. “The seekers of knowledge are of three kinds. The more noticeable of them in person or character are: (a) the group who seeks knowledge for ignorance and quarrel. (b) The group who seeks knowledge to dominate and cheat others. (c) The group who seeks knowledge for proper understanding, Fiqh, and power of intelligence. The group whose purpose of seeking knowledge is ignorance and quarrel is a harmful and quarrelsome group. This group interrupts conversations in the gatherings of the people to speak about knowledge and the description of forbearance. Such people appear in the garb of the gentle and humble ones but, in fact, are devoid of all the qualities of the pious people. Allah has humiliated and has condemned this group. The group that seeks domination and cheating is a deceitful and flattering group. Such people try to dominate people of their kind and flatter the wealthy ones who know less than they do. Such people consume the sweetmeat of the rich people and destroy their own religion. May Allah banish the news of such people and cut off their traces from the history of the scholars. “The group that seeks knowledge for the sake of Fiqh, proper understanding, and to gain the power of intelligence consists of people who are deeply concerned and stay awake very often. They pull their robe on their heads and standup for prayer in the darkness of nights. They work hard anxiously and fearfully and pray with deep worries. They are very attentive of their affairs, knowledgeable of the people of their time and fearful even of their own trusted brothers. May Allah strengthen the corners of such people and grant them salvation on the Day of Judgment.” Narrated to me the above hadith Muhammad ibn Mahmud abu ‘Abdallah al-Qazwini from a number of our people of whom is Ja‘far in Muhammad al-Sayqal of Qazwin from Ahmad ibn ‘Isa al-‘Alawi from ‘Abbad ibn Suhayb al-Basri from abu ‘Abdallah (a. s.).

مرفوع وسنده الثاني مجهول

Chapter on Miscellaneous Issues - Hadith 1601

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ رُوَاةَ الْكِتَابِ كَثِيرٌ وَإِنَّ رُعَاتَهُ قَلِيلٌ وَكَمْ مِنْ مُسْتَنْصِحٍ لِلْحَدِيثِ مُسْتَغِشٍّ لِلْكِتَابِ فَالْعُلَمَاءُ يَحْزُنُهُمْ تَرْكُ الرِّعَايَةِ وَالْجُهَّالُ يَحْزُنُهُمْ حِفْظُ الرِّوَايَةِ فَرَاعٍ يَرْعَى حَيَاتَهُ وَرَاعٍ يَرْعَى هَلَكَتَهُ فَعِنْدَ ذَلِكَ اخْتَلَفَ الرَّاعِيَانِ وَتَغَايَرَ الْفَرِيقَانِ.

6. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talha ibn Zayd who has said the following. “(Imam) abu ‘Abdallah (a. s.) said, ‘The narrators of the book are a great many but those who would follow the proper discipline are very few. There are many, who are sincere about Hadith but mess up with the book. Lack of protection and discipline saddens the scholars and the (zeal) of ignorant ones to protect the (words of) narration (of a false text in reality) betrays the later group altogether. One kind of protectionism seeks protection of life and the other leads to its destruction and in such a situation the two forms of protectionism become different and the two groups distinct from each other.’”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1602

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ حَفِظَ مِنْ أَحَادِيثِنَا أَرْبَعِينَ حَدِيثاً بَعَثَهُ الله يَوْمَ الْقِيَامَةِ عَالِماً فَقِيهاً.

7. Al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ’Abd al-Rahman ibn abu Najran from one he mentioned from abu ‘Abdallah (a. s.) who has said the following. “Whoever would preserve and memorize forty of our Hadith on the Day of Judgment Allah will raise him as a scholar and Faqih, one with proper understanding of religion.”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1603

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ زَيْدٍ الشَّحَّامِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَلْيَنْظُرِ الانْسانُ إِلى‏ طَعامِهِ قَالَ قُلْتُ مَا طَعَامُهُ قَالَ عِلْمُهُ الَّذِي يَأْخُذُهُ عَمَّنْ يَأْخُذُهُ.

8. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from one he mentioned from Zayd al-Shahham from abu Ja’far (a. s.) who has said the following. “It is his knowledge that he acquires from whoever he acquires.” This he said in answer to the question ‘What is his food’ in the words of Allah, “Let the human being think about (how We produce) his food.” (80:24)?’

مرسل

Chapter on Miscellaneous Issues - Hadith 1604

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الاقْتِحَامِ فِي الْهَلَكَةِ وَتَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn an-Ni‘man from ‘Abdallah ibn Muskan from Daiwud ibn Farqad from abu Sa‘id al-Zuhri from abu Ja’far (a. s.) who has said the following. “Holding back in an uncertain conditions is better than indulging in a destructive case. Your ignoring a Hadith that you do not narrate is better than your narrating a Hadith that you have not verified.”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1605

10ـ مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ أَنَّهُ عَرَضَ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) بَعْضَ خُطَبِ أَبِيهِ حَتَّى إِذَا بَلَغَ مَوْضِعاً مِنْهَا قَالَ لَهُ كُفَّ وَاسْكُتْ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لا يَسَعُكُمْ فِيمَا يَنْزِلُ بِكُمْ مِمَّا لا تَعْلَمُونَ إِلا الْكَفُّ عَنْهُ وَالتَّثَبُّتُ وَالرَّدُّ إِلَى أَئِمَّةِ الْهُدَى حَتَّى يَحْمِلُوكُمْ فِيهِ عَلَى الْقَصْدِ وَيَجْلُوا عَنْكُمْ فِيهِ الْعَمَى وَيُعَرِّفُوكُمْ فِيهِ الْحَقَّ قَالَ الله تَعَالَى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ.

10. Muhammad has narrated from Ahmad from ibn Faddal from ibn Bukayr from Hamza ibn al-Tayyar the following. “(Imam) abu ‘Abdallah (a. s.) said, ‘In the case of what may come to you and you have no knowledge of its veracity you can do nothing but to hold and verify and refer it to the Imams of guidance so that he would show the way of justice in it and enlighten you in the darkness and introduce to you the truth. Allah, the Most High has said, “Ask those who know about the heavenly Books if you do not know about this.”’’ (16:43)

حسن أو موثق

Chapter on Miscellaneous Issues - Hadith 1606

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ وَجَدْتُ عِلْمَ النَّاسِ كُلَّهُ فِي أَرْبَعٍ أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ وَالثَّانِي أَنْ تَعْرِفَ مَا صَنَعَ بِكَ وَالثَّالِثُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ وَالرَّابِعُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ.

11. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad from al-Minqari from Sufyan ibn ‘Uyaynah who has said the following. “(Imam) abu ‘Abdallah (a. s.) who said, ‘I have found all the knowledge of people in four categories: (a) The knowledge that would teach you about your Lord. (b) The knowledge that would teach you what the Lord has done for you. (c) The knowledge that would teach you what the Lord wants from you. (d) The knowledge that would teach you what destroys your religion.’”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1607

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا حَقُّ الله عَلَى خَلْقِهِ فَقَالَ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَيَكُفُّوا عَمَّا لا يَعْلَمُونَ فَإِذَا فَعَلُوا ذَلِكَ فَقَدْ أَدَّوْا إِلَى الله حَقَّهُ.

12. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim who said: I said to Abi Abdillah (as): "What is the right of Allah over His creation?" He replied: "That they should only say that which they know and should remain silent over that which they do not know, so if they were to do that then they have fulfilled the right of Allah."

حسن

Chapter on Miscellaneous Issues - Hadith 1608

13ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ الْعِجْلِيِّ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ اعْرِفُوا مَنَازِلَ النَّاسِ عَلَى قَدْرِ رِوَايَتِهِمْ عَنَّا.

13. Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Sinan from Muhammad ibn Marwan al-‘Ijli from Ali ibn Hanzala who has said the following. “(Imam) abu ‘Abdallah (a. s.), said, ‘Note the position of the people from the degree of their narration of Hadith from us.’”

ضعيف

Chapter on Miscellaneous Issues - Hadith 1609

14ـ الْحُسَيْنُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْغَلابِيِّ عَنِ ابْنِ عَائِشَةَ الْبَصْرِيِّ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ فِي بَعْضِ خُطَبِهِ أَيُّهَا النَّاسُ اعْلَمُوا أَنَّهُ لَيْسَ بِعَاقِلٍ مَنِ انْزَعَجَ مِنْ قَوْلِ الزُّورِ فِيهِ وَلا بِحَكِيمٍ مَنْ رَضِيَ بِثَنَاءِ الْجَاهِلِ عَلَيْهِ النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ وَقَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ فَتَكَلَّمُوا فِي الْعِلْمِ تَبَيَّنْ أَقْدَارُكُمْ.

14. Al-Husayn ibn al-Hassan has narrated from Muhammad ibn Zakariyya al-Ghalibi from ibn ‘A’isha al-Basri in a marfu‘ manner (rafa’ahu), that Amir al-Mu’minin (a. s.) has said in certain parts of his sermons, ‘O people, know that there is no man of intelligence who would become disappointed for a lie spoken about him. There is no man of wisdom who would become pleased with the praises of ignorant people of him. People are children of what they do best and the value of a man is what he does best. Speak knowledge, it will manifest your value.’

مرسل

Chapter on Miscellaneous Issues - Hadith 1610

15ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ وَعِنْدَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ عُثْمَانُ الاعْمَى وَهُوَ يَقُولُ إِنَّ الْحَسَنَ الْبَصْرِيَّ يَزْعُمُ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ يُؤْذِي رِيحُ بُطُونِهِمْ أَهْلَ النَّارِ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَهَلَكَ إِذَنْ مُؤْمِنُ آلِ فِرْعَوْنَ مَا زَالَ الْعِلْمُ مَكْتُوماً مُنْذُ بَعَثَ الله نُوحاً (عَلَيْهِ السَّلام) فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَشِمَالاً فَوَ الله مَا يُوجَدُ الْعِلْمُ إِلا هَاهُنَا.

15. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abdallah ibn Sulayman who has said the following. ‘(Imam) abu Ja‘far (a. s.) said to a man from Basra called ‘Uthman al-A’ma who would keep saying, “Al-Hassan al-Basri believes that those who hide knowledge the bad odor from their stomach will cause suffering to the people of hell.” The Imam said, “The true believer of the people of Pharaoh is then destroyed. Knowledge from the time of Noah became veiled (s. a). Let Hassan go left and right. I swear by Allah he will not find knowledge in no other place but here with us.”

ضعيف

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1611

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَوْلَ الله جَلَّ ثَنَاؤُهُ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ قَالَ هُوَ الرَّجُلُ يَسْمَعُ الْحَدِيثَ فَيُحَدِّثُ بِهِ كَمَا سَمِعَهُ لا يَزِيدُ فِيهِ وَلا يَنْقُصُ مِنْهُ.

Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mansur ibn Yunus from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a. s.) said about the words of Allah in the holy Quran, “Our servants who listen to the words and only follow the best ones.” [39:18] “He is a man who learns Hadith and reports it as he has learned without any additions of omissions”

موثق

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1612

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَسْمَعُ الْحَدِيثَ مِنْكَ فَأَزِيدُ وَأَنْقُصُ قَالَ إِنْ كُنْتَ تُرِيدُ مَعَانِيَهُ فَلا بَأْسَ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ibn Abi ‘Umayr from ibn ’Udhayna from Muhammad ibn Muslim who has said the following. “I asked abu ‘Abdallah (a. s.), ‘Can I add to or omit from a Hadith that I hear from you?’” He said, “It is alright, if you would preserve the meaning,’”

صحيح

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1613

3ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنِّي أَسْمَعُ الْكَلامَ مِنْكَ فَأُرِيدُ أَنْ أَرْوِيَهُ كَمَا سَمِعْتُهُ مِنْكَ فَلا يَجِي‏ءُ قَالَ فَتَعَمَّدُ ذَلِكَ قُلْتُ لا فَقَالَ تُرِيدُ الْمَعَانِيَ قُلْتُ نَعَمْ قَالَ فَلا بَأْسَ.

3. It is narrated from him from Muhammad ibn al-Husayn from ibn Sinan from Dawud ibn Farqad who has said the following. “I asked (Imam) abu ‘Abdallah (a. s.), ‘I hear your statement and I want to narrate to others but it does not come through exactly.’” The Imam asked, “Do you do it purposely?” He said, “No, I do not do it purposely.” The Imam asked, “Do you keep the meaning?” He said, “Yes, I keep the meaning.” The Imam said, “It then is alright.”

ضعيف على المشهور

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1614

4ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الْحَدِيثُ أَسْمَعُهُ مِنْكَ أَرْوِيهِ عَنْ أَبِيكَ أَوْ أَسْمَعُهُ مِنْ أَبِيكَ أَرْوِيهِ عَنْكَ قَالَ سَوَاءٌ إِلا أَنَّكَ تَرْوِيهِ عَنْ أَبِي أَحَبُّ إِلَيَّ وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِجَمِيلٍ مَا سَمِعْتَ مِنِّي فَارْوِهِ عَنْ أَبِي.

4. It is narrated from him from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir who has said the following: “Once I asked Abu ‘Abdillah (a. s.), ‘Can I narrate a Hadith I hear from you as a Hadith of your father or narrate what I have heard from your father as your Hadith?’ The Imam said, ‘It is all the same. However, I would love if you narrate from my father.’ Abu ‘Abd Allah (a. s.), once said to Jamil, ‘What you hear from me you may narrate as a Hadith of my father also.’”

ضعيف

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1615

5ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) يَجِيئُنِي الْقَوْمُ فَيَسْتَمِعُونَ مِنِّي حَدِيثَكُمْ فَأَضْجَرُ وَلا أَقْوَى قَالَ فَاقْرَأْ عَلَيْهِمْ مِنْ أَوَّلِهِ حَدِيثاً وَمِنْ وَسَطِهِ حَدِيثاً وَمِنْ آخِرِهِ حَدِيثاً.

5. It is narrated from him from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from ibn Mahbub from ‘Abdallah ibn Sinan who has said the following. “I said to (Imam) abu ‘Abdallah (a. s.), ‘People come to me and they listen to the Ahadith that I narrate to them from you. I become tired and weak.’” The Imam said, “Narrate to them a Hadith from the beginning and one from the middle and one from the end.”

صحيح

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1616

6ـ عَنْهُ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلالِ قَالَ قُلْتُ لابِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) الرَّجُلُ مِنْ أَصْحَابِنَا يُعْطِينِي الْكِتَابَ وَلا يَقُولُ ارْوِهِ عَنِّي يَجُوزُ لِي أَنْ أَرْوِيَهُ عَنْهُ قَالَ فَقَالَ إِذَا عَلِمْتَ أَنَّ الْكِتَابَ لَهُ فَارْوِهِ عَنْهُ.

6. It is narrated from him from Ahmad ibn ‘Umar al-Hallal who has said the following. “I said to (Imam) abu al-Hassan al-Rida (a. s.), ‘One of our people gives me a book but he does not say whether I can narrate any thing from it or not. Can I narrate it from him?’” He (the narrator) said that he (a. s.) said, “If you knew that the book is his then narrate it from him.”

مرسل

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1617

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِذَا حَدَّثْتُمْ بِحَدِيثٍ فَأَسْنِدُوهُ إِلَى الَّذِي حَدَّثَكُمْ فَإِنْ كَانَ حَقّاً فَلَكُمْ وَإِنْ كَانَ كَذِباً فَعَلَيْهِ‏.

7. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn Khalid from al-Nawfali from al-Sakuni from abu ‘Abdallah (a. s.) who has said the following. “When you would narrate Hadith you must say who its narrator is. If it would be true it will be for you and if it would be false it will be his responsibility.

ضعيف على المشهور

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1618

8ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الاحْمَسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الْقَلْبُ يَتَّكِلُ عَلَى الْكِتَابَةِ.

8. Ali ibn Muhammad ibn ‘Abdallah has narrated from Ahmad ibn Muhammad from abu Ayyub al-Madani from Ibn Abi ‘Umayr from Husayn al-Ahmasi from abu ‘Abdallah (a. s.) who has said the following. “The heart relies on writing.”

مجهول

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1619

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ اكْتُبُوا فَإِنَّكُمْ لا تَحْفَظُونَ حَتَّى تَكْتُبُوا.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from ‘Asim ibn Humayd from abu Basir who has said the following. “(Imam) abu ‘Abdallah (a. s.) said, ‘You must write down because you will not memorize until you write down.’”

ضعيف على المشهور

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1620

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) احْتَفِظُوا بِكُتُبِكُمْ فَإِنَّكُمْ سَوْفَ تَحْتَاجُونَ إِلَيْهَا.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali ibn Faddal from ibn Bukayr from ’Ubayd ibn Zurara who has said the following. “Abu ‘Abdallah (a. s.) said, ‘You must preserve your books because you will soon need them.’”

موثق كالصحيح

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1621

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي سَعِيدٍ الْخَيْبَرِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اكْتُبْ وَبُثَّ عِلْمَكَ فِي إِخْوَانِكَ فَإِنْ مِتَّ فَأَوْرِثْ كُتُبَكَ بَنِيكَ فَإِنَّهُ يَأْتِي عَلَى النَّاسِ زَمَانُ هَرْجٍ لا يَأْنَسُونَ فِيهِ إِلا بِكُتُبِهِمْ.

11. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid al-Barqi from certain persons of his people from abu Sa‘id al-Khaybari from al-Mufaddal ibn ‘Umar who has said the following. “Abu ‘Abdallah (a. s.) said, ‘You must write down (Hadith) and spread your knowledge among your brethren. If you will die your children will inherit your books. A time will come when people will face chaos and they will find no comfort but with their books.’”

ضعيف على المشهور

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1622

12ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِيَّاكُمْ وَالْكَذِبَ الْمُفْتَرِعَ قِيلَ لَهُ وَمَا الْكَذِبُ الْمُفْتَرِعُ قَالَ أَنْ يُحَدِّثَكَ الرَّجُلُ بِالْحَدِيثِ فَتَتْرُكَهُ وَتَرْوِيَهُ عَنِ الَّذِي حَدَّثَكَ عَنْهُ.

12. It is narrated through the same chain of narrators from Muhammad ibn Ali in a marfu‘ manner from abu ‘Abdallah (a. s.) who has said the following. “Abu ‘Abdallah (a. s.) said, ‘Beware of the branched-out lies.’ They asked the Imam, “What is branched-out lies?” The Imam replied, “It is when a person narrates a Hadith to you and you would ignore him and narrate it from the person from whom he had narrated the Hadith.’”

مرفوع أو ضعيف

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1623

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَعْرِبُوا حَدِيثَنَا فَإِنَّا قَوْمٌ فُصَحَاءُ.

13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Jamil ibn Darraj who has said the following. “Abu ‘Abdallah (a. s.) said, ‘Speak our Hadith clearly because we are eloquent people.’”

صحيح

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1624

14ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ سَالِمٍ وَحَمَّادِ بْنِ عُثْمَانَ وَغَيْرِهِ قَالُوا سَمِعْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ حَدِيثِي حَدِيثُ أَبِي وَحَدِيثُ أَبِي حَدِيثُ جَدِّي وَحَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ وَحَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ وَحَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَحَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَحَدِيثُ رَسُولِ الله قَوْلُ الله عَزَّ وَجَلَّ.

14. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ‘Umar ibn ’Abd al-‘Aziz from Hisham ibn Salim, Hammed ibn ‘Uthman and others who said: Abu ‘Abdallah (a. s.) said, ‘My Hadith is the Hadith of my father. The Hadith of my father is the Hadith of my grandfather. The Hadith of my grandfather is the Hadith of al-Husayn. The Hadith of al-Husayn is the Hadith of al-Hasan. The Hadith of al-Hasan is the Hadith of Amir al-Mu'mineen (a. s.). The Hadith of Amir al-Mu'mineen is the Hadith of the Messenger of Allah (sw), and the Hadith of the Messenger of Allah is the words of Allah, the Majestic, the Glorious.’

ضعيف على المشهور

Chapter on narrating books and Hadith (The virtue of writing and its preservation) - Hadith 1625

15ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ شَيْنُولَةَ قَالَ قُلْتُ لابِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ إِنَّ مَشَايِخَنَا رَوَوْا عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَكَانَتِ التَّقِيَّةُ شَدِيدَةً فَكَتَمُوا كُتُبَهُمْ وَلَمْ تُرْوَ عَنْهُمْ فَلَمَّا مَاتُوا صَارَتِ الْكُتُبُ إِلَيْنَا فَقَالَ حَدِّثُوا بِهَا فَإِنَّهَا حَقٌّ.

15. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn al-Hassan ibn abu Khalid Shaynula who has said the following: “I said to abu Ja‘far al-Thani (a. s.), ‘May Allah take my soul in your service, our sheikhs have narrated from abu Ja‘far and abu ‘Abdallah (a. s.), and at that time Taqiyah was severe. So they concealed their books and did not narrate from them. When they died their books came to us.’” He (the Imam) replied, “You may narrate from them because they contain the truth.”

مجهول

Chapter on Taqlid, following the opinions of someone - Hadith 1626

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الله بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ اتَّخَذُوا أَحْبارَهُمْ وَرُهْبانَهُمْ أَرْباباً مِنْ دُونِ الله فَقَالَ أَمَا وَالله مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَلَوْ دَعَوْهُمْ مَا أَجَابُوهُمْ وَلَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَحَرَّمُوا عَلَيْهِمْ حَلالاً فَعَبَدُوهُمْ مِنْ حَيْثُ لا يَشْعُرُونَ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ’Abdallah ibn Yahya from ibn Muskan from abu Basir who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the verse of the holy Quran that says, ‘They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God. . (9:31)’. The Imam replied, “By Allah they did not call people to worship them. If they had done so people would not have accepted it. The Rabbis and monks made unlawful things lawful for them and the lawful things as unlawful. And in this way they worshipped them unintentionally.”.

حسن

Chapter on Taqlid, following the opinions of someone - Hadith 1627

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدَةَ قَالَ قَالَ لِي أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) يَا مُحَمَّدُ أَنْتُمْ أَشَدُّ تَقْلِيداً أَمِ الْمُرْجِئَةُ قَالَ قُلْتُ قَلَّدْنَا وَقَلَّدُوا فَقَالَ لَمْ أَسْأَلْكَ عَنْ هَذَا فَلَمْ يَكُنْ عِنْدِي جَوَابٌ أَكْثَرُ مِنَ الْجَوَابِ الاوَّلِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الْمُرْجِئَةَ نَصَبَتْ رَجُلاً لَمْ تَفْرِضْ طَاعَتَهُ وَقَلَّدُوهُ وَأَنْتُمْ نَصَبْتُمْ رَجُلاً وَفَرَضْتُمْ طَاعَتَهُ ثُمَّ لَمْ تُقَلِّدُوهُ فَهُمْ أَشَدُّ مِنْكُمْ تَقْلِيداً.

2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ibrahim ibn Muhammad al-Hamdani from Muhammad ibn ‘Ubayda who has said the following. “Abu al-Hassan (a. s.) said, ‘O Muhammad, Do you observe Taqlid more strictly or the group of Murji’a?’ Muhammad ibn ‘ubaydah has said, “I replied, ‘They observe Taqlid and we observe Taqlid.’ The Imam then said, “I did not ask you about this.” I did not have any answer other than the first one. The Imam then said, “The group of Murji’a chose a man whose obedience was not obligatory (in the commands of Allah) but they obeyed and followed him strictly. You chose a man and considered obedience to him necessary (in commands from Allah) and then you did not follow him strictly, therefore, they are more strict in Taqlid, following than you are.”

ضعيف على المشهور

Chapter on Taqlid, following the opinions of someone - Hadith 1628

3 ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله جَلَّ وَعَزَّ اتَّخَذُوا أَحْبارَهُمْ وَرُهْبانَهُمْ أَرْباباً مِنْ دُونِ الله فَقَالَ وَالله مَا صَامُوا لَهُمْ وَلا صَلَّوْا لَهُمْ وَلَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَحَرَّمُوا عَلَيْهِمْ حَلالاً فَاتَّبَعُوهُمْ.

3. Muhammad ibn ‘Isma’il has narrated from al-Fadl ibn Shadhan from Hammed ibn ‘Isa from Rib‘i ibn ‘Abdallah from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God . (9:31).’ “By Allah, they (the people) did not pray or fast for them (rabbis and monks) but they (rabbis and monks) made lawful for the people what was unlawful and unlawful what was lawful and people followed them accordingly.”

مجهول كالصحيح

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1629

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) النَّاسَ فَقَالَ أَيُّهَا النَّاسُ إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَأَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ الله يَتَوَلَّى فِيهَا رِجَالٌ رِجَالاً فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ لَمْ يَخْفَ عَلَى ذِي حِجًى وَلَوْ أَنَّ الْحَقَّ خَلَصَ لَمْ يَكُنِ اخْتِلافٌ وَلَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَمِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَيَجِيئَانِ مَعاً فَهُنَالِكَ اسْتَحْوَذَ الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَنَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ الله الْحُسْنَى.

1. Al-Husayn ibn Muhammad al-Ash’ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ and a number of our people from Ahmad ibn Muhammad from ibn Faddal all from ‘Asim ibn Hamid from Muhammad ibn Muslim from abu Ja‘far (a. s.) who has said the following. “Imam Ali said in one of his sermons to people, ‘O people, mischief begins with following certain desires and obeying certain invented rules that are different from the rules and laws of the book of Allah. In such case people yield to other people as high authority if falsehood would have been clear they would have no fear for the people of Intelligence. If truth would have been clearly distinct there would have been no differences. But (practical life) people mix certain parts of truth and with a few things from falsehood and present them together and in such Satan overwhelms his friends and only those who has previously received protection from Allah remain safe.’”

موثق كالصحيح

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1630

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ يَرْفَعُهُ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ الله.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur al-‘Ammi in a marfu‘ manner (rafa ’ahu), from the Messenger of Allah who has said the following. “When innovations emerge it will be obligatory for the scholars to make their knowledge public, otherwise, Allah will condemn them.”

ضعيف

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1631

3ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ رَفَعَهُ قَالَ مَنْ أَتَى ذَا بِدْعَةٍ فَعَظَّمَهُ فَإِنَّمَا يَسْعَى فِي هَدْمِ الاسْلامِ.

3. It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following. “If one would meet an innovator and considers him great such person has, in fact, the destruction of Islam.”

ضعيف

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1632

4ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ رَفَعَهُ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَبَى الله لِصَاحِبِ الْبِدْعَةِ بِالتَّوْبَةِ قِيلَ يَا رَسُولَ الله وَكَيْفَ ذَلِكَ قَالَ إِنَّهُ قَدْ أُشْرِبَ قَلْبُهُ حُبَّهَا.

4. It is narrated through the same chain of narrators from Muhammad ibn Jumhur in a marfu’ manner from the Messenger of Allah who has said the following. “Allah has rejected repentance of an innovator (in religion).” People asked the holy Prophet as to why is this. The holy Prophet replied, “He (Allah) has quenched his heart with the love of his innovation.”

ضعيف

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1633

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ عِنْدَ كُلِّ بِدْعَةٍ تَكُونُ مِنْ بَعْدِي يُكَادُ بِهَا الايمَانُ وَلِيّاً مِنْ أَهْلِ بَيْتِي مُوَكَّلاً بِهِ يَذُبُّ عَنْهُ يَنْطِقُ بِإِلْهَامٍ مِنَ الله وَيُعْلِنُ الْحَقَّ وَيُنَوِّرُهُ وَيَرُدُّ كَيْدَ الْكَائِدِينَ يُعَبِّرُ عَنِ الضُّعَفَاءِ فَاعْتَبِرُوا يَا أُولِي الابْصَارِ وَتَوَكَّلُوا عَلَى الله.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Mu‘awiya ibn Wahab who has said the following. “Abu ‘Abdallah (a. s.) said that the holy Prophet has said, ‘It is certain that against every innovation with plots to destroy faith there will be an (religious) authority from my family as guardian of faith and as its defender. (Such) authority will speak on inspiration from Allah to declare the truth and bring it to light, repulse and foil the evil plots of the agents of wickedness and speak for the weak. O people of Intelligence, take a lesson from it and trust Allah.’”

صحيح

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1634

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ رَفَعَهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ مِنْ أَبْغَضِ الْخَلْقِ إِلَى الله عَزَّ وَجَلَّ لَرَجُلَيْنِ رَجُلٌ وَكَلَهُ الله إِلَى نَفْسِهِ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْعُوفٌ بِكَلامِ بِدْعَةٍ قَدْ لَهِجَ بِالصَّوْمِ وَالصَّلاةِ فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ فِي حَيَاتِهِ وَبَعْدَ مَوْتِهِ حَمَّالٌ خَطَايَا غَيْرِهِ رَهْنٌ بِخَطِيئَتِهِ وَرَجُلٌ قَمَشَ جَهْلاً فِي جُهَّالِ النَّاسِ عَانٍ بِأَغْبَاشِ الْفِتْنَةِ قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالِماً وَلَمْ يَغْنَ فِيهِ يَوْماً سَالِماً بَكَّرَ فَاسْتَكْثَرَ مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ آجِنٍ وَاكْتَنَزَ مِنْ غَيْرِ طَائِلٍ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا الْتَبَسَ عَلَى غَيْرِهِ وَإِنْ خَالَفَ قَاضِياً سَبَقَهُ لَمْ يَأْمَنْ أَنْ يَنْقُضَ حُكْمَهُ مَنْ يَأْتِي بَعْدَهُ كَفِعْلِهِ بِمَنْ كَانَ قَبْلَهُ وَإِنْ نَزَلَتْ بِهِ إِحْدَى الْمُبْهَمَاتِ الْمُعْضِلاتِ هَيَّأَ لَهَا حَشْواً مِنْ رَأْيِهِ ثُمَّ قَطَعَ بِهِ فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ غَزْلِ الْعَنْكَبُوتِ لا يَدْرِي أَصَابَ أَمْ أَخْطَأَ لا يَحْسَبُ الْعِلْمَ فِي شَيْ‏ءٍ مِمَّا أَنْكَرَ وَلا يَرَى أَنَّ وَرَاءَ مَا بَلَغَ فِيهِ مَذْهَباً إِنْ قَاسَ شَيْئاً بِشَيْ‏ءٍ لَمْ يُكَذِّبْ نَظَرَهُ وَإِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ لِكَيْلا يُقَالَ لَهُ لا يَعْلَمُ ثُمَّ جَسَرَ فَقَضَى فَهُوَ مِفْتَاحُ عَشَوَاتٍ رَكَّابُ شُبُهَاتٍ خَبَّاطُ جَهَالاتٍ لا يَعْتَذِرُ مِمَّا لا يَعْلَمُ فَيَسْلَمَ وَلا يَعَضُّ فِي الْعِلْمِ بِضِرْسٍ قَاطِعٍ فَيَغْنَمَ يَذْرِي الرِّوَايَاتِ ذَرْوَ الرِّيحِ الْهَشِيمَ تَبْكِي مِنْهُ الْمَوَارِيثُ وَتَصْرُخُ مِنْهُ الدِّمَاءُ يُسْتَحَلُّ بِقَضَائِهِ الْفَرْجُ الْحَرَامُ وَيُحَرَّمُ بِقَضَائِهِ الْفَرْجُ الْحَلالُ لا مَلِي‏ءٌ بِإِصْدَارِ مَا عَلَيْهِ وَرَدَ وَلا هُوَ أَهْلٌ لِمَا مِنْهُ فَرَطَ مِنِ ادِّعَائِهِ عِلْمَ الْحَقِّ.

6. Muhammad ibn Yahya has narrated from certain persons of his people and Ali ibn Ibrahim from his father from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a. s.) and Ali ibn Ibrahim from his father from ibn Mahbub in a marfu’ manner from Amir al-Mu’minin Ali (a. s.) who has said the following. “Of the most intensely disliked men before Allah, the Majestic, the Most Glorious, are two kinds of people: A man whom Allah has left all to his own soul and he deviates from the path of justice and is intensely attracted towards the words innovation. He seems a master in performing prayer and fasting but is a mischief to deceive people; he has strayed from guidance of the people before him and misleads those who may follow him in his lifetime and after his death. He carries the responsibility for others sins and is the hostage of his own sins. The other man is one who collects ignorance among the ignorant, himself a captive of darkness of the mischievous. The, humanoids, people who look like people, consider him a scholar but he has not been even for a complete day with scholars. He has made an early effort to accumulate some thing that its being of a smaller quantity is better than in larger quantities and in this way he has quenched himself with polluted water and has treasured what is of no use. He sits among the people as a judge to carry the responsibility of what is confusing and uncertain to others. He may even oppose the ruling of the judge before him. One can never tell whether his judgment will remain valid or a judge after him will over turn it just as he has done to the judgments of the judges before him. If he would face one of the complex and difficult issues he comes up with a heap of his personal opinions and then he shapes it up as a clear-cut judgment. In fact, he has dressed himself up with doubtful issue the way a spider waves his fragile web. He is not sure if he has done the right thing or the wrong one. He does not consider the fact that in an unknown case to have proper knowledge is necessary and does not see that beyond his opinion there is a school of law. He analogies one thing to the other but it does not matter to him if his opinion will turn out to be a lie. If an issue is dark (not known) to him he hides it to hide his own ignorance so that people will not say he does not know. He then boldly judges and thus he is the key to hazards, a rider of doubts, perplexed in ignorance and never regrets his lacking knowledge. The level of his knowledge never rises to clear-cut certainty so that he would benefit. He blows out Hadith like winds that blow away hay. The legacies weep from him, the bloods (judging the case of murder) shout against him. The lawful marital relations become unlawful because of his judgment and unlawful ones become lawful. He has no confidence in the judgments issues he can never be trusted for his judgments that he may make nor was he qualified for what he may have done in the matters that he claimed to have true knowledge.”

سنده الول ضعيف والثاني مرفوع

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1635

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي شَيْبَةَ الْخُرَاسَانِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ أَصْحَابَ الْمَقَايِيسِ طَلَبُوا الْعِلْمَ بِالْمَقَايِيسِ فَلَمْ تَزِدْهُمُ الْمَقَايِيسُ مِنَ الْحَقِّ إِلا بُعْداً وَإِنَّ دِينَ الله لا يُصَابُ بِالْمَقَايِيسِ.

7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from abu Shaybah al-Khurasani who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘The people of analogy have sought knowledge through analogy and it has increased to their knowledge nothing but further remoteness. The religion of Allah is beyond the reach of analogy.’”

ضعيف على المشهور

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1636

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالا كُلُّ بِدْعَةٍ ضَلالَةٌ وَكُلُّ ضَلالَةٍ سَبِيلُهَا إِلَى النَّارِ.

8. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan in a marfu‘ manner (rafa’ahu) from abu Ja’far and abu ‘Abdallah (a. s.) who have said the following. “All innovations are misguidance and all misguidance leads to Hell.”

مرفوع

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1637

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لابِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ فُقِّهْنَا فِي الدِّينِ وَأَغْنَانَا الله بِكُمْ عَنِ النَّاسِ حَتَّى إِنَّ الْجَمَاعَةَ مِنَّا لَتَكُونُ فِي الْمَجْلِسِ مَا يَسْأَلُ رَجُلٌ صَاحِبَهُ تَحْضُرُهُ الْمَسْأَلَةُ وَيَحْضُرُهُ جَوَابُهَا فِيمَا مَنَّ الله عَلَيْنَا بِكُمْ فَرُبَّمَا وَرَدَ عَلَيْنَا الشَّيْ‏ءُ لَمْ يَأْتِنَا فِيهِ عَنْكَ وَلا عَنْ آبَائِكَ شَيْ‏ءٌ فَنَظَرْنَا إِلَى أَحْسَنِ مَا يَحْضُرُنَا وَأَوْفَقِ الاشْيَاءِ لِمَا جَاءَنَا عَنْكُمْ فَنَأْخُذُ بِهِ فَقَالَ هَيْهَاتَ هَيْهَاتَ فِي ذَلِكَ وَالله هَلَكَ مَنْ هَلَكَ يَا ابْنَ حَكِيمٍ قَالَ ثُمَّ قَالَ لَعَنَ الله أَبَا حَنِيفَةَ كَانَ يَقُولُ قَالَ عَلِيٌّ وَقُلْتُ قَالَ مُحَمَّدُ بْنُ حَكِيمٍ لِهِشَامِ بْنِ الْحَكَمِ وَالله مَا أَرَدْتُ إِلا أَنْ يُرَخِّصَ لِي فِي الْقِيَاسِ.

9— Ali b. Ibrahim from his father, from Ibn Abi Umayr, from Muhammad b. Hakim, who said: I said to Abu al-Hasan Musa (as), "May I be your ransom! We have been given understanding in religion, and Allah has made us self-sufficient through you from the people, to the extent that a group of us may be in a gathering where no one asks his companion [about a religious issue], for when a question arises, its answer is already present in what Allah has blessed us with through you. However, sometimes an issue arises for which we have received nothing from you or your forefathers. So, we consider the best that comes to our minds and what is most in line with what has come to us from you, and we act upon it." He (a. s.) said: "Far from it, far from it! By Allah, those who perished have indeed perished, O Ibn Hakim!" Then he said: "May Allah curse Abu Hanifa! He used to say, 'Ali said so, and I say so.'" Muhammad b. Hakim said to Hisham b. al-Hakam, "By Allah, I only wanted him to permit me to use qiyas."

حسن

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1638

10ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ قُلْتُ لابِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) بِمَا أُوَحِّدُ الله فَقَالَ يَا يُونُسُ لا تَكُونَنَّ مُبْتَدِعاً مَنْ نَظَرَ بِرَأْيِهِ هَلَكَ وَمَنْ تَرَكَ أَهْلَ بَيْتِ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ضَلَّ وَمَنْ تَرَكَ كِتَابَ الله وَقَوْلَ نَبِيِّهِ كَفَرَ.

10. Muhammad ibn abu ‘Abdallah has narrated in a marfu’ manner from Yunus ibn ’Abd al-Rahman who has said the following. “I asked (Imam) abu al-Hassan the First, ‘How would I prove that Allah is one?’” The Imam replied, “O Yunus, do not be an innovator. One who depends on his personal opinion he is destroyed. One who abandons the members of the family of his prophet, goes stray. Whoever abandons the book of Allah and the words of His prophet he becomes an unbeliever.”

مرفوع

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1639

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) تَرِدُ عَلَيْنَا أَشْيَاءُ لَيْسَ نَعْرِفُهَا فِي كِتَابِ الله وَلا سُنَّةٍ فَنَنْظُرُ فِيهَا فَقَالَ لا أَمَا إِنَّكَ إِنْ أَصَبْتَ لَمْ تُؤْجَرْ وَإِنْ أَخْطَأْتَ كَذَبْتَ عَلَى الله عَزَّ وَجَلَّ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Muthanna al-Hannat from Abu Basir who has said the following: “I asked Abu ‘Abdillah (a. s.), 'There come to us matters which we do not find in the Book of Allah or in the Sunnah, so we consider them (using our opinion).' He (as) said, 'No, indeed, if you are correct, you will not be rewarded, and if you are wrong, you will have lied against Allah, the Mighty and Majestic.'"”

حسن

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1640

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُلُّ بِدْعَةٍ ضَلالَةٌ وَكُلُّ ضَلالَةٍ فِي النَّارِ.

12. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Umar ibn Aban al-Kalbi from ‘Abd al-Rahman al-Qasir from abu ‘Abdallah (a. s.) who has said the following. “The Holy Prophet said, ‘All innovations are misguidance and all misguidance is Hell.’”

مجهول

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1641

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) قَالَ قُلْتُ أَصْلَحَكَ الله إِنَّا نَجْتَمِعُ فَنَتَذَاكَرُ مَا عِنْدَنَا فَلا يَرِدُ عَلَيْنَا شَيْ‏ءٌ إِلا وَعِنْدَنَا فِيهِ شَيْ‏ءٌ مُسَطَّرٌ وَذَلِكَ مِمَّا أَنْعَمَ الله بِهِ عَلَيْنَا بِكُمْ ثُمَّ يَرِدُ عَلَيْنَا الشَّيْ‏ءُ الصَّغِيرُ لَيْسَ عِنْدَنَا فِيهِ شَيْ‏ءٌ فَيَنْظُرُ بَعْضُنَا إِلَى بَعْضٍ وَعِنْدَنَا مَا يُشْبِهُهُ فَنَقِيسُ عَلَى أَحْسَنِهِ فَقَالَ وَمَا لَكُمْ وَلِلْقِيَاسِ إِنَّمَا هَلَكَ مَنْ هَلَكَ مِنْ قَبْلِكُمْ بِالْقِيَاسِ ثُمَّ قَالَ إِذَا جَاءَكُمْ مَا تَعْلَمُونَ فَقُولُوا بِهِ وَإِنْ جَاءَكُمْ مَا لا تَعْلَمُونَ فَهَا وَأَهْوَى بِيَدِهِ إِلَى فِيهِ ثُمَّ قَالَ لَعَنَ الله أَبَا حَنِيفَةَ كَانَ يَقُولُ قَالَ عَلِيٌّ وَقُلْتُ أَنَا وَقَالَتِ الصَّحَابَةُ وَقُلْتُ ثُمَّ قَالَ أَ كُنْتَ تَجْلِسُ إِلَيْهِ فَقُلْتُ لا وَلَكِنْ هَذَا كَلامُهُ فَقُلْتُ أَصْلَحَكَ الله أَتَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) النَّاسَ بِمَا يَكْتَفُونَ بِهِ فِي عَهْدِهِ قَالَ نَعَمْ وَمَا يَحْتَاجُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ فَقُلْتُ فَضَاعَ مِنْ ذَلِكَ شَيْ‏ءٌ فَقَالَ لا هُوَ عِنْدَ أَهْلِهِ.

13. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn ‘Abd al-Rahman from Sum‘a ibn Mihran who said: “I said to abu al-Hassan Musa (a. s.), ‘May Allah keep you well, in our meetings we discuss the issues and find out that for almost every thing there is something in writing with us, and that is all because of the blessings of your existence among us. We only find few small things for which we do not find any thing in writing, so we look on each other and we find certain issues similar to it then we use analogy in its best form.” <br>The Imam said, “What do you have to do with analogy? Many people before have been destroyed because of analogy.” The Imam then said, “When you face an issue and know he rule about it, deal with accordingly, and if you would have no knowledge about its rule then this.“ He pointed to his own mouth (meaning, this will give you the answer). The Imam then said, “May Allah curse Abu Hanifah who used to say, “Ali said so and so, but I said so and so. The Companions said so and so, but I said so and so.” <br>The Imam then asked me, “Have you been sitting with him?” I replied, “No, I have not sat with him but such are his statements.” I then asked him: “May Allah keep you well, did the Messenger of Allah (sw) bring to the people everything they needed in his time?” The Imam said, “Yes, and all that they will need up to the Day of Judgment.” I then said, “Is any thing lost from it?” The Imam replied, “No, it all is with the people to whom they belong.’”

موثق

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1642

14ـ عَنْهُ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ أَبِي شَيْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ ضَلَّ عِلْمُ ابْنِ شُبْرُمَةَ عِنْدَ الْجَامِعَةِ إِمْلاءِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَخَطِّ علي (عَلَيْهِ السَّلام) بِيَدِهِ إِنَّ الْجَامِعَةَ لَمْ تَدَعْ لاحَدٍ كَلاماً فِيهَا عِلْمُ الْحَلالِ وَالْحَرَامِ إِنَّ أَصْحَابَ الْقِيَاسِ طَلَبُوا الْعِلْمَ بِالْقِيَاسِ فَلَمْ يَزْدَادُوا مِنَ الْحَقِّ إِلا بُعْداً إِنَّ دِينَ الله لا يُصَابُ بِالْقِيَاسِ.

14. It is narrated from him from Muhammad from Yunus from Aban from abu Shaybah who has said the following. “I heard (Imam) abu ‘Abdallah (a. s.) saying, ‘Ibn Shabrama’s knowledge is lost and void before al-Jami‘ah. It is a large book that was dictated by the holy Prophet to Imam Ali (a. s.), who wrote it with his own hands. Al-Jami‘ah has left nothing for any one to say. In it is the knowledge of all lawful and unlawful matters. The people of analogy sought knowledge through analogy and it increased to their knowledge but taking them away from knowledge. The religion of Allah is not of matters to learn through analogy.”

مجهول

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1643

15ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ السُّنَّةَ لا تُقَاسُ أَ لا تَرَى أَنَّ امْرَأَةً تَقْضِي صَوْمَهَا وَلا تَقْضِي صَلاتَهَا يَا أَبَانُ إِنَّ السُّنَّةَ إِذَا قِيسَتْ مُحِقَ الدِّينُ.

15. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan Yahya from ’Abd al-Rahman ibn al-Hajjaj from Aban ibn Taghlib from abu ‘Abdallah (a. s.) who said: “The Sunnah can not be analogized (with qiyas). Don't you see that a woman has to make up for her fast (missed due to menses) but she does not have to make up for the prayers (missed due to the same)? O Aban, if the Sunnah was analogized, the religion would have been destroyed.”

مجهول كالصحيح

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1644

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) عَنِ الْقِيَاسِ فَقَالَ مَا لَكُمْ وَالْقِيَاسَ إِنَّ الله لا يُسْأَلُ كَيْفَ أَحَلَّ وَكَيْفَ حَرَّمَ.

16. A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa who has said the following: “I asked (Imam) Abu al-Hassan Musa (a. s.) about the use of analogy and the Imam said, ‘What do you have to do with analogy? Allah is not asked about how he made things lawful or unlawful.’”

موثق

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1645

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي جَعْفَرٌ عَنْ أَبِيهِ (عَلَيْهِ السَّلام) أَنَّ عَلِيّاً (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ مَنْ نَصَبَ نَفْسَهُ لِلْقِيَاسِ لَمْ يَزَلْ دَهْرَهُ فِي الْتِبَاسٍ وَمَنْ دَانَ الله بِالرَّأْيِ لَمْ يَزَلْ دَهْرَهُ فِي ارْتِمَاسٍ قَالَ وَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مَنْ أَفْتَى النَّاسَ بِرَأْيِهِ فَقَدْ دَانَ الله بِمَا لا يَعْلَمُ وَمَنْ دَانَ الله بِمَا لا يَعْلَمُ فَقَدْ ضَادَّ الله حَيْثُ أَحَلَّ وَحَرَّمَ فِيمَا لا يَعْلَمُ.

17. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas‘ada ibn Sadaqa who has said the following. “(Imam) abu ‘Abdallah (a. s.) who narrated from his father who said that Imam Ali (a. s.) said, ‘Whoever sets out for analogy his whole life will get in confusion. Whoever would practice the religion of Allah by means of analogy his whole life will pass in a drowning condition.’” Imam abu Ja‘far (a. s.) then said, “Whoever gives Fatwa on the basis of his personal opinion he has practiced the religion of Allah by means of what is not knowledge. Whoever would practice the religion of Allah without knowledge he has opposed Him by making things as lawful and unlawful by means of what he has no knowledge of.”

ضعيف

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1646

18ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ إِبْلِيسَ قَاسَ نَفْسَهُ بِ‏آدَمَ فَقَالَ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ وَلَوْ قَاسَ الْجَوْهَرَ الَّذِي خَلَقَ الله مِنْهُ آدَمَ بِالنَّارِ كَانَ ذَلِكَ أَكْثَرَ نُوراً وَضِيَاءً مِنَ النَّارِ.

18. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from al-Husayn ibn Mayyah from his father from abu ’Abdullah (a. s.) who has said the following. “Satan analogized himself with Adam saying, “Lord, You have created me from fire and created him from clay. In an analogical explanation if the substance from which Adam was made would be compared with fire it would come to light that it has more light and value than fire.”

ضعيف

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1647

19ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الْحَلالِ وَالْحَرَامِ فَقَالَ حَلالُ مُحَمَّدٍ حَلالٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ وَحَرَامُهُ حَرَامٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ لا يَكُونُ غَيْرُهُ وَلا يَجِي‏ءُ غَيْرُهُ وَقَالَ قَالَ علي (عَلَيْهِ السَّلام) مَا أَحَدٌ ابْتَدَعَ بِدْعَةً إِلا تَرَكَ بِهَا سُنَّةً.

19. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Hariz from Zurara who said: “I asked Abu ‘Abdillah (a. s.) about lawful and unlawful matters and he said, “Whatever Muhammad (sw) has made lawful will remain lawful forever up to the Day of Judgment, and whatever he has made unlawful will remain unlawful forever up to the Day of Judgment. There will be no one other than him and there will come no one other than him. He said that Ali (as) has said, ‘No one has established any innovations without abandoning a Sunnah.”

صحيح

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1648

20ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَبْدِ الله الْعَقِيلِيِّ عَنْ عِيسَى بْنِ عَبْدِ الله الْقُرَشِيِّ قَالَ دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ بَلَغَنِي أَنَّكَ تَقِيسُ قَالَ نَعَمْ قَالَ لا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ حِينَ قَالَ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ فَقَاسَ مَا بَيْنَ النَّارِ وَالطِّينِ وَلَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِيَّةِ النَّارِ عَرَفَ فَضْلَ مَا بَيْنَ النُّورَيْنِ وَصَفَاءَ أَحَدِهِمَا عَلَى الاخَرِ.

20. Ali ibn Ibrahim has narrated from his father from Ahmad ibn ‘Abdallah al-‘Aqili from ‘Isa ibn ‘Abdallah al-Qurashi who has said the following. “Once abu Hanifah came to see Imam abu ‘Abdallah (a. s.) who said to abu Hanifah, “O abu Hanifah, do you practice analogy as I hear you do?” Abu Hanifah replied, “Yes, I do practice analogy.” The Imam then said to him, “Do not practice it because the first person who used analogy was Satan when he said, “Lord, you have created me from fire and created him from clay.” He analogized fire with clay. If he would have analogized the light in the clay and fire he would have learned about the difference between the two lights and the excellence of one over the other.”

صحيح

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1649

21ـ عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ قُتَيْبَةَ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا فَقَالَ الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ كَذَا وَكَذَا مَا يَكُونُ الْقَوْلُ فِيهَا فَقَالَ لَهُ مَهْ مَا أَجَبْتُكَ فِيهِ مِنْ شَيْ‏ءٍ فَهُوَ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَسْنَا مِنْ أَ رَأَيْتَ فِي شَيْ‏ءٍ.

21. Ali has narrated from Muhammad ibn ‘Isa from Yunus from Qutayba who has said the following. “A man asked Imam abu ‘Abdallah (a. s.) about an issue and the Imam replied him. The man then said, “Have you considered if it had been so and so it would have been the word in it.” The Imam then said, “Wait, whatever I said in answer was from the holy Prophet (s. a.). We are not of the people, “Have you considered” in anything.” ( The Imam that they did not need reasoning process and that all they said had come to them from the holy Prophet (s. a.)

مرسل

Chapter on Innovations, Personal Opinions and Analogies - Hadith 1650

22ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ مُرْسَلاً قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لا تَتَّخِذُوا مِنْ دُونِ الله وَلِيجَةً فَلا تَكُونُوا مُؤْمِنِينَ فَإِنَّ كُلَّ سَبَبٍ وَنَسَبٍ وَقَرَابَةٍ وَوَلِيجَةٍ وَبِدْعَةٍ وَشُبْهَةٍ مُنْقَطِعٌ إِلا مَا أَثْبَتَهُ الْقُرْآنُ.

22. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father in mursal manner (Mursalan) from abu Ja‘far (a. s.) who has said the following. “Do not take anyone closely and intimately between your selves and Allah lest you will not be believers. Every means, ancestral and relative relations and intimacy, innovations and doubts will be cut off except for what is established in the holy Quran.”

Chapter on the need to refer to the book and Sunnah - Hadith 1651

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى أَنْزَلَ فِي الْقُرْآنِ تِبْيَانَ كُلِّ شَيْ‏ءٍ حَتَّى وَالله مَا تَرَكَ الله شَيْئاً يَحْتَاجُ إِلَيْهِ الْعِبَادُ حَتَّى لا يَسْتَطِيعَ عَبْدٌ يَقُولُ لَوْ كَانَ هَذَا أُنْزِلَ فِي الْقُرْآنِ إِلا وَقَدْ أَنْزَلَهُ الله فِيهِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Hadid from Murazim from abu ‘Abdallah (a. s.) who has said the following. “Allah, the Most holy, the Most High has certainly revealed an explanation for all things even, by Allah, He has not left untold anything that His servants would need up to the Day of Judgment. He has done so, so that people would not be able to say if only so and so would have been said in the Quran. The fact is that He has already said it in the holy Quran.”

ضعيف

Chapter on the need to refer to the book and Sunnah - Hadith 1652

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حُسَيْنِ بْنِ الْمُنْذِرِ عَنْ عُمَرَ بْنِ قَيْسٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمْ يَدَعْ شَيْئاً يَحْتَاجُ إِلَيْهِ الامَّةُ إِلا أَنْزَلَهُ فِي كِتَابِهِ وَبَيَّنَهُ لِرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَجَعَلَ لِكُلِّ شَيْ‏ءٍ حَدّاً وَجَعَلَ عَلَيْهِ دَلِيلاً يَدُلُّ عَلَيْهِ وَجَعَلَ عَلَى مَنْ تَعَدَّى ذَلِكَ الْحَدَّ حَدّاً.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Husayn ibn al-Mundhir from ‘Umar ibn Qays from abu Ja’far (a. s.) who has said the following. “I heard Imam abu Ja‘far (a. s.) saying, ‘Allah, the Most holy, the Most high, has not left untold anything that the ’ummah would need except that He has revealed in His book and has explained them to His messenger. He has made a limit for everything and an indication for it to point forwards to it and He has made a limit for those who would trespass those limits.”

ضعيف

Chapter on the need to refer to the book and Sunnah - Hadith 1653

3ـ عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ سُلَيْمَانَ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَا خَلَقَ الله حَلالاً وَلا حَرَاماً إِلا وَلَهُ حَدٌّ كَحَدِّ الدَّارِ فَمَا كَانَ مِنَ الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَمَا كَانَ مِنَ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَالْجَلْدَةِ وَنِصْفِ الْجَلْدَةِ.

3. Ali has narrated from Muhammad from Yunus from Aban from Sulayman ibn Harun who said: “Abu ‘Abdillah (a. s.) said, ‘Allah has not created anything permissible or impermissible except that it has a limit like the limits of a house. What belongs to the road is from the road, and what belongs to the house is from the house. Even the law for the compensation for a scratch, and a penalty in form of a lash or half a lashing.’”

مجهول

Chapter on the need to refer to the book and Sunnah - Hadith 1654

4ـ عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ شَيْ‏ءٍ إِلا وَفِيهِ كِتَابٌ أَوْ سُنَّةٌ.

4. Ali has narrated from Muhammad ibn 'Isa from Yunus from Hammad from abu ‘Abdallah (a. s.) who said: 'I heard him say, “There is nothing except that is has a Book or Sunnah (prophetic tradition)”'.

صحيح

Chapter on the need to refer to the book and Sunnah - Hadith 1655

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِذَا حَدَّثْتُكُمْ بِشَيْ‏ءٍ فَاسْأَلُونِي مِنْ كِتَابِ الله ثُمَّ قَالَ فِي بَعْضِ حَدِيثِهِ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَهَى عَنِ الْقِيلِ وَالْقَالِ وَفَسَادِ الْمَالِ وَكَثْرَةِ السُّؤَالِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ الله أَيْنَ هَذَا مِنْ كِتَابِ الله قَالَ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ وَقَالَ وَلا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ الله لَكُمْ قِياماً وَقَالَ لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ.

5. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Hammad from ’Abdallah ibn Sinan from abu al-Jarud who has said the following. “Abu Ja‘far (a. s.) has said, ‘When you speak of anything ask me for its law in the book of Allah. He also has said in his Hadith, ‘The holy Prophet prohibited much squabbling and brawling, spoiling of property and much questionings.’” A person then asked, “O descendent of the holy Prophet, where is this in the holy Quran?” The Imam (a. s.) replied, “Allah, the Most Glorious, the Most Majestic, says, ‘There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to . (4:114) Do not give to people weak of understanding your property for which God has made you to supervise . (4:5) Believers, do not ask about things which, if revealed to you, would disappoint you . (5:101)”

ضعيف

Chapter on the need to refer to the book and Sunnah - Hadith 1656

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ حَدَّثَهُ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا مِنْ أَمْرٍ يَخْتَلِفُ فِيهِ اثْنَانِ إِلا وَلَهُ أَصْلٌ فِي كِتَابِ الله عَزَّ وَجَلَّ وَلَكِنْ لا تَبْلُغُهُ عُقُولُ الرِّجَالِ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Al-Thaqafi‘laba ibn Maymun from one he narrated from al-Mu‘alla ibn Khunays who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘There is no issue which would be disputed between two people but that there is a principle for it the book of Allah, the Most Majestic, the Most Glorious, only the man’s power of Intelligence is not able to reach it.’”

مرسل

Chapter on the need to refer to the book and Sunnah - Hadith 1657

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَيُّهَا النَّاسُ إِنَّ الله تَبَارَكَ وَتَعَالَى أَرْسَلَ إِلَيْكُمُ الرَّسُولَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنْزَلَ إِلَيْهِ الْكِتَابَ بِالْحَقِّ وَأَنْتُمْ أُمِّيُّونَ عَنِ الْكِتَابِ وَمَنْ أَنْزَلَهُ وَعَنِ الرَّسُولِ وَمَنْ أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَطُولِ هَجْعَةٍ مِنَ الامَمِ وَانْبِسَاطٍ مِنَ الْجَهْلِ وَاعْتِرَاضٍ مِنَ الْفِتْنَةِ وَانْتِقَاضٍ مِنَ الْمُبْرَمِ وَعَمًى عَنِ الْحَقِّ وَاعْتِسَافٍ مِنَ الْجَوْرِ وَامْتِحَاقٍ مِنَ الدِّينِ وَتَلَظٍّ مِنَ الْحُرُوبِ عَلَى حِينِ اصْفِرَارٍ مِنْ رِيَاضِ جَنَّاتِ الدُّنْيَا وَيُبْسٍ مِنْ أَغْصَانِهَا وَانْتِثَارٍ مِنْ وَرَقِهَا وَيَأْسٍ مِنْ ثَمَرِهَا وَاغْوِرَارٍ مِنْ مَائِهَا قَدْ دَرَسَتْ أَعْلامُ الْهُدَى فَظَهَرَتْ أَعْلامُ الرَّدَى فَالدُّنْيَا مُتَهَجِّمَةٌ فِي وُجُوهِ أَهْلِهَا مُكْفَهِرَّةٌ مُدْبِرَةٌ غَيْرُ مُقْبِلَةٍ ثَمَرَتُهَا الْفِتْنَةُ وَطَعَامُهَا الْجِيفَةُ وَشِعَارُهَا الْخَوْفُ وَدِثَارُهَا السَّيْفُ مُزِّقْتُمْ كُلَّ مُمَزَّقٍ وَقَدْ أَعْمَتْ عُيُونَ أَهْلِهَا وَأَظْلَمَتْ عَلَيْهَا أَيَّامُهَا قَدْ قَطَّعُوا أَرْحَامَهُمْ وَسَفَكُوا دِمَاءَهُمْ وَدَفَنُوا فِي التُّرَابِ الْمَوْءُودَةَ بَيْنَهُمْ مِنْ أَوْلادِهِمْ يَجْتَازُ دُونَهُمْ طِيبُ الْعَيْشِ وَرَفَاهِيَةُ خُفُوضِ الدُّنْيَا لا يَرْجُونَ مِنَ الله ثَوَاباً وَلا يَخَافُونَ وَالله مِنْهُ عِقَاباً حَيُّهُمْ أَعْمَى نَجِسٌ وَمَيِّتُهُمْ فِي النَّارِ مُبْلَسٌ فَجَاءَهُمْ بِنُسْخَةِ مَا فِي الصُّحُفِ الاولَى وَتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلِ الْحَلالِ مِنْ رَيْبِ الْحَرَامِ ذَلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ وَلَنْ يَنْطِقَ لَكُمْ أُخْبِرُكُمْ عَنْهُ إِنَّ فِيهِ عِلْمَ مَا مَضَى وَعِلْمَ مَا يَأْتِي إِلَى يَوْمِ الْقِيَامَةِ وَحُكْمَ مَا بَيْنَكُمْ وَبَيَانَ مَا أَصْبَحْتُمْ فِيهِ تَخْتَلِفُونَ فَلَوْ سَأَلْتُمُونِي عَنْهُ لَعَلَّمْتُكُمْ.

7. Muhammad ibn Yahya has narrated from certain persons of his people from Harun ibn Muslim from Mas‘ada ibn Sadaqa from abu ‘Abdallah (a. s.) who has said the following. “Imam Ali (a. s.) said, ‘O people, Allah, the Most Holy, the Most High, has sent to you the holy Prophet (s. a.) and gave him the book with truth while you all were illiterate (ignorant) about the book and the One Who revealed it and about the messenger and the One Who sent him in a period of time wherein no messenger had been sent, during a prolonged delinquency of the nations with wide spread ignorance, over-looming afflictions, the crumbling of the established social order, blindness towards the truth, the practice of injustice, the destruction of religion, the raging of wars, at the time of paling away of the gardens of the worldly life, the withering away of the branches therein, the scattering away of its protectors, the loss of hope of its fruits, the drying out of its waters and the decadence of its lighthouses. At such a period of time the elements of wickedness had been manifest everywhere. The world seemed aggressive, rough and frowning at the face of its inhabitants, regressing instead of helping to progress and with wicked fruits. Its food was but carrion, its slogan fear and the swords as overall garments. You were totally crushed and the eyes of the inhabitants of the world had turned blind, their days dark. They had boycotted their relatives, caused much bloodshed and buried their baby-girls alive, expecting thereby goodness of life and worldly tranquility. They would not cherish any hope in the rewards of Allah or preserve any fear of the punishment of Allah. Their living were blind and filthy and their dead in the fire in total despair. “At such time came to them a copy of what was in the ancient pages (of guidance) and a confirmation of what existed with them, containing a complete account of the lawful and unlawful matters. That is the holy Quran ask it for the answers but it will not speak to you. I can tell you about it. In it there is the knowledge of the past and the knowledge of what comes in the future up to the Day of Judgement. Therein is the rule (needed) among you and to settle your disputes that may arise therein.’”

ضعيف

Chapter on the need to refer to the book and Sunnah - Hadith 1658

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الاعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ قَدْ وَلَدَنِي رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنَا أَعْلَمُ كِتَابَ الله وَفِيهِ بَدْءُ الْخَلْقِ وَمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَفِيهِ خَبَرُ السَّمَاءِ وَخَبَرُ الارْضِ وَخَبَرُ الْجَنَّةِ وَخَبَرُ النَّارِ وَخَبَرُ مَا كَانَ وَخَبَرُ مَا هُوَ كَائِنٌ أَعْلَمُ ذَلِكَ كَمَا أَنْظُرُ إِلَى كَفِّي إِنَّ الله يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn ’Abd al-Jabbar from ibn Faddal from Hammad ibn ‘Uthman from ’Abd al-‘Ala’ ibn A‘yan who has said the following. “Abu ‘Abdallah (a. s.) would say, ‘I was born of the descendents of the holy Prophet (s. a.) while I knew the book of Allah wherein is the knowledge of how the world was first created and the knowledge of all that may come up to the Day of Judgement. Therein is the news of the heavens and the earth, the news of the Paradise and the Fire hell, the news of things of the past, those that will come into existence. I know all of these just as I can see in the palm of my hands. Allah says, “In it there is an explanation of everything.’”

مجهول

Chapter on the need to refer to the book and Sunnah - Hadith 1659

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كِتَابُ الله فِيهِ نَبَأُ مَا قَبْلَكُمْ وَخَبَرُ مَا بَعْدَكُمْ وَفَصْلُ مَا بَيْنَكُمْ وَنَحْنُ نَعْلَمُهُ.

9. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Ni‘man from ’Isma‘il ibn Jabir from abu ‘Abdallah (a. s.) who has said the following. “In the book of Allah there is the news of things before you, the reports of the matters after you and the laws to settle your disputes and we know it all.”

صحيح

Chapter on the need to refer to the book and Sunnah - Hadith 1660

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَ كُلُّ شَيْ‏ءٍ فِي كِتَابِ الله وَسُنَّةِ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ تَقُولُونَ فِيهِ قَالَ بَلْ كُلُّ شَيْ‏ءٍ فِي كِتَابِ الله وَسُنَّةِ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

10. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Isma’il ibn Mihran from Sayf ibn ‘Umayra from abu al-Maghra from Sama‘a from abu al-Hassan Musa (a. s.) who has said the following. “I asked the Imam, ‘Is everything in the book of Allah and the Sunnah of His messenger or you have a say in it?’ The Imam replied, “As a matter of fact, everything is in the book of Allah and the Sunnah of His messenger (s. a.)’”

Chapter on the Differences in al-Hadith - Hadith 1661

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلالِيِّ قَالَ قُلْتُ لامِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنِّي سَمِعْتُ مِنْ سَلْمَانَ وَالْمِقْدَادِ وَأَبِي ذَرٍّ شَيْئاً مِنْ تَفْسِيرِ الْقُرْآنِ وَأَحَادِيثَ عَنْ نَبِيِّ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) غَيْرَ مَا فِي أَيْدِي النَّاسِ ثُمَّ سَمِعْتُ مِنْكَ تَصْدِيقَ مَا سَمِعْتُ مِنْهُمْ وَرَأَيْتُ فِي أَيْدِي النَّاسِ أَشْيَاءَ كَثِيرَةً مِنْ تَفْسِيرِ الْقُرْآنِ وَمِنَ الاحَادِيثِ عَنْ نَبِيِّ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْتُمْ تُخَالِفُونَهُمْ فِيهَا وَتَزْعُمُونَ أَنَّ ذَلِكَ كُلَّهُ بَاطِلٌ أَفَتَرَى النَّاسَ يَكْذِبُونَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُتَعَمِّدِينَ وَيُفَسِّرُونَ الْقُرْآنَ بِ‏آرَائِهِمْ قَالَ فَأَقْبَلَ عَلَيَّ فَقَالَ قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ إِنَّ فِي أَيْدِي النَّاسِ حَقّاً وَبَاطِلاً وَصِدْقاً وَكَذِباً وَنَاسِخاً وَمَنْسُوخاً وَعَامّاً وَخَاصّاً وَمُحْكَماً وَمُتَشَابِهاً وَحِفْظاً وَوَهَماً وَقَدْ كُذِبَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ أَيُّهَا النَّاسُ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ثُمَّ كُذِبَ عَلَيْهِ مِنْ بَعْدِهِ وَإِنَّمَا أَتَاكُمُ الْحَدِيثُ مِنْ أَرْبَعَةٍ لَيْسَ لَهُمْ خَامِسٌ رَجُلٍ مُنَافِقٍ يُظْهِرُ الايمَانَ مُتَصَنِّعٍ بِالاسْلامِ لا يَتَأَثَّمُ وَلا يَتَحَرَّجُ أَنْ يَكْذِبَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ أَنَّهُ مُنَافِقٌ كَذَّابٌ لَمْ يَقْبَلُوا مِنْهُ وَلَمْ يُصَدِّقُوهُ وَلَكِنَّهُمْ قَالُوا هَذَا قَدْ صَحِبَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرَآهُ وَسَمِعَ مِنْهُ وَأَخَذُوا عَنْهُ وَهُمْ لا يَعْرِفُونَ حَالَهُ وَقَدْ أَخْبَرَهُ الله عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَهُ وَوَصَفَهُمْ بِمَا وَصَفَهُمْ فَقَالَ عَزَّ وَجَلَّ وَإِذا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسامُهُمْ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ثُمَّ بَقُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلالَةِ وَالدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَالْكَذِبِ وَالْبُهْتَانِ فَوَلَّوْهُمُ الاعْمَالَ وَحَمَلُوهُمْ عَلَى رِقَابِ النَّاسِ وَأَكَلُوا بِهِمُ الدُّنْيَا وَإِنَّمَا النَّاسُ مَعَ الْمُلُوكِ وَالدُّنْيَا إِلا مَنْ عَصَمَ الله فَهَذَا أَحَدُ الارْبَعَةِ وَرَجُلٍ سَمِعَ مِنْ رَسُولِ الله شَيْئاً لَمْ يَحْمِلْهُ عَلَى وَجْهِهِ وَوَهِمَ فِيهِ وَلَمْ يَتَعَمَّدْ كَذِباً فَهُوَ فِي يَدِهِ يَقُولُ بِهِ وَيَعْمَلُ بِهِ وَيَرْوِيهِ فَيَقُولُ أَنَا سَمِعْتُهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ وَهِمَ لَمْ يَقْبَلُوهُ وَلَوْ عَلِمَ هُوَ أَنَّهُ وَهِمَ لَرَفَضَهُ وَرَجُلٍ ثَالِثٍ سَمِعَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) شَيْئاً أَمَرَ بِهِ ثُمَّ نَهَى عَنْهُ وَهُوَ لا يَعْلَمُ أَوْ سَمِعَهُ يَنْهَى عَنْ شَيْ‏ءٍ ثُمَّ أَمَرَ بِهِ وَهُوَ لا يَعْلَمُ فَحَفِظَ مَنْسُوخَهُ وَلَمْ يَحْفَظِ النَّاسِخَ وَلَوْ عَلِمَ أَنَّهُ مَنْسُوخٌ لَرَفَضَهُ وَلَوْ عَلِمَ الْمُسْلِمُونَ إِذْ سَمِعُوهُ مِنْهُ أَنَّهُ مَنْسُوخٌ لَرَفَضُوهُ وَآخَرَ رَابِعٍ لَمْ يَكْذِبْ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُبْغِضٍ لِلْكَذِبِ خَوْفاً مِنَ الله وَتَعْظِيماً لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمْ يَنْسَهُ بَلْ حَفِظَ مَا سَمِعَ عَلَى وَجْهِهِ فَجَاءَ بِهِ كَمَا سَمِعَ لَمْ يَزِدْ فِيهِ وَلَمْ يَنْقُصْ مِنْهُ وَعَلِمَ النَّاسِخَ مِنَ الْمَنْسُوخِ فَعَمِلَ بِالنَّاسِخِ وَرَفَضَ الْمَنْسُوخَ فَإِنَّ أَمْرَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِثْلُ الْقُرْآنِ نَاسِخٌ وَمَنْسُوخٌ وَخَاصٌّ وَعَامٌّ وَمُحْكَمٌ وَمُتَشَابِهٌ قَدْ كَانَ يَكُونُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْكَلامُ لَهُ وَجْهَانِ كَلامٌ عَامٌّ وَكَلامٌ خَاصٌّ مِثْلُ الْقُرْآنِ وَقَالَ الله عَزَّ وَجَلَّ فِي كِتَابِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا فَيَشْتَبِهُ عَلَى مَنْ لَمْ يَعْرِفْ وَلَمْ يَدْرِ مَا عَنَى الله بِهِ وَرَسُولُهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلَيْسَ كُلُّ أَصْحَابِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يَسْأَلُهُ عَنِ الشَّيْ‏ءِ فَيَفْهَمُ وَكَانَ مِنْهُمْ مَنْ يَسْأَلُهُ وَلا يَسْتَفْهِمُهُ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِي‏ءَ الاعْرَابِيُّ وَالطَّارِئُ فَيَسْأَلَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى يَسْمَعُوا وَقَدْ كُنْتُ أَدْخُلُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُلَّ يَوْمٍ دَخْلَةً وَكُلَّ لَيْلَةٍ دَخْلَةً فَيُخَلِّينِي فِيهَا أَدُورُ مَعَهُ حَيْثُ دَارَ وَقَدْ عَلِمَ أَصْحَابُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنَّهُ لَمْ يَصْنَعْ ذَلِكَ بِأَحَدٍ مِنَ النَّاسِ غَيْرِي فَرُبَّمَا كَانَ فِي بَيْتِي يَأْتِينِي رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَكْثَرُ ذَلِكَ فِي بَيْتِي وَكُنْتُ إِذَا دَخَلْتُ عَلَيْهِ بَعْضَ مَنَازِلِهِ أَخْلانِي وَأَقَامَ عَنِّي نِسَاءَهُ فَلا يَبْقَى عِنْدَهُ غَيْرِي وَإِذَا أَتَانِي لِلْخَلْوَةِ مَعِي فِي مَنْزِلِي لَمْ تَقُمْ عَنِّي فَاطِمَةُ وَلا أَحَدٌ مِنْ بَنِيَّ وَكُنْتُ إِذَا سَأَلْتُهُ أَجَابَنِي وَإِذَا سَكَتُّ عَنْهُ وَفَنِيَتْ مَسَائِلِي ابْتَدَأَنِي فَمَا نَزَلَتْ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) آيَةٌ مِنَ الْقُرْآنِ إِلا أَقْرَأَنِيهَا وَأَمْلاهَا عَلَيَّ فَكَتَبْتُهَا بِخَطِّي وَعَلَّمَنِي تَأْوِيلَهَا وَتَفْسِيرَهَا وَنَاسِخَهَا وَمَنْسُوخَهَا وَمُحْكَمَهَا وَمُتَشَابِهَهَا وَخَاصَّهَا وَعَامَّهَا وَدَعَا الله أَنْ يُعْطِيَنِي فَهْمَهَا وَحِفْظَهَا فَمَا نَسِيتُ آيَةً مِنْ كِتَابِ الله وَلا عِلْماً أَمْلاهُ عَلَيَّ وَكَتَبْتُهُ مُنْذُ دَعَا الله لِي بِمَا دَعَا وَمَا تَرَكَ شَيْئاً عَلَّمَهُ الله مِنْ حَلالٍ وَلا حَرَامٍ وَلا أَمْرٍ وَلا نَهْيٍ كَانَ أَوْ يَكُونُ وَلا كِتَابٍ مُنْزَلٍ عَلَى أَحَدٍ قَبْلَهُ مِنْ طَاعَةٍ أَوْ مَعْصِيَةٍ إِلا عَلَّمَنِيهِ وَحَفِظْتُهُ فَلَمْ أَنْسَ حَرْفاً وَاحِداً ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِي وَدَعَا الله لِي أَنْ يَمْلا قَلْبِي عِلْماً وَفَهْماً وَحُكْماً وَنُوراً فَقُلْتُ يَا نَبِيَّ الله بِأَبِي أَنْتَ وَأُمِّي مُنْذُ دَعَوْتَ الله لِي بِمَا دَعَوْتَ لَمْ أَنْسَ شَيْئاً وَلَمْ يَفُتْنِي شَيْ‏ءٌ لَمْ أَكْتُبْهُ أَ فَتَتَخَوَّفُ عَلَيَّ النِّسْيَانَ فِيمَا بَعْدُ فَقَالَ لا لَسْتُ أَتَخَوَّفُ عَلَيْكَ النِّسْيَانَ وَالْجَهْلَ.

1. Ali ibn Ibrahim ibn Hishim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali who has said the following. “I said to Imam Ali (a. s.), ‘I have heard from Salman, al-Miqdad and abu Dhar certain matters about the interpretations of the holy Quran and certain hadiths of the Prophet of Allah (sw) which is different from the one in the hands of the people. Then, I heard from you confirming what I heard from them, and I saw in the hands of people many things from the interpretation of the Quran and from the hadiths of the Prophet of Allah (sw). You disagree with them on these matters and claim that all of it is false. Do you think people ascribe lies to the holy Prophet (s. a.) purposely and interpret by their own personal opinions?” The Imam then said, “You have posed a question now listen carefully. “What people have consists of the truth, falsehood, lies, what is abrogating, already abrogated, facts of general nature, of particular natures, clear texts, unclear texts, facts properly memorized and matters that are conjecturally preserved. People had forged certain narration calling them as Hadith of the holy Prophet. The condition was such that once the holy Prophet addressed the people from the pulpit saying, “O people a many lies have spread around and they are considered to be my Hadith. Whoever forges lies and calls them my Hadith has filled up his seat with fire. After the Prophet of Allah (sw) there were more of such lies. There are four kinds of Hadith only and there is no fifth kind. “One narrator of Hadith is a hypocrite who outwardly shows faith and pretends to be a Muslim. He does not consider it a sin nor does he hesitate to lie about the Messenger of Allah (sw) deliberately. If people knew that he was a hypocrite and a liar, they would not accept anything from him, nor would they believe him. However, they say, 'He has accompanied the Messenger of Allah (sw) informed him about the hypocrites as He has described them. “Their physical appearance attracts you when you see them and when they speak, you carefully listen to them . .” 63:4 They hypocrites then sought closeness to the misguiding leaders and those calling other to hell fire with falsehood, lies and false accusations. The misguiding rulers assigned them for certain offices made them to dominate people. They with their help devoured the world. People follow only the kings and the worldly gains except for those that Allah has protected. This is one of the four kinds. “The other kind is one who has heard Hadith from the holy Prophet by the has preserved it the way it should have been preserved but he is uncertain about it. He has not fabricated anything purposely and has it with him. He speaks about it, practices accordingly and narrates it saying; “ I heard it from the Messenger of Allah (sw). If the Muslims would learn that he is uncertain about it they would accept it from him and if he also would know that there exists uncertainty in it even he also would reject it. “The third kind is one who has heard something form the Messenger of Allah (sw) that contained a command but latter the holy Prophet prohibited it but the man did not have any knowledge of such prohibition. Or that he heard a prohibition form the holy Prophet and then the holy Prophet made it a command but the man did not know of such commandment. In this way preserved the abrogated but not the abrogating but if he knew the abrogating thereof he would have rejected it. If the Muslims knew what they had heard from was abrogated they would also have rejected it. “The last and forth kind is one who has not ascribed a lie to the holy Prophet who hates lies has fear of Allah for respect of the Messenger of Allah (sw). He has not forgotten anything but that he has preserved it the way it should have been preserved. He speaks it just the way has heard with out any addition or omission. He knows which is abrogating and which is abrogated. He thus has practiced according to the abrogating and has rejected the abrogated. There is no doubt that the command so of the Messenger of Allah (sw) like the holy Quran is abrogating and abrogated, of general nature and of particular nature, clear text and unclear text. Oftentimes the statements of the holy Prophet may have two aspects: Like a general statement and a statement of a particular nature just like the holy Quran as All, Most Majestic, the Most Glorious, has said, “ . . Take only what the Messenger gives to you and desist from what he forbids you . (59:7)” It may become confusing for one who does not know what exactly Allah and His messenger want people to do. All the companions of the holy Prophet were not as such that would clearly understand the answer to their questions. There were those who would ask a question but would not ask for explanations and would rather love the coming of a Bedouin or a stranger and ask the holy Prophet questions so that he would also listen. “I would go in the presence of the holy Prophet once every day and once every night when he would admit me and we would deal with me the way he wanted. The Sahabah, companions of the Prophet knew that the holy Prophet would not deal with others the he dealt with me. Also the Prophet would come to my house most of the time but when I would go to any one of his houses he would admit me and would ask his wife to leave us alone and then we would have been the only ones therein. When he would come to my house he would ask Fatimah or any of my children to leave the house then whatever would ask he would answer me and when I would have exhausted all of my questions he would begin from his side. Thus, nothing of the holy Quran has ever been revealed the holy prophet had made me to read it and dictated me to and I wrote it down with my own hand writing. He taught me the interpretations of that verse and its explanations, its abrogating or that which was abrogated, the clear texts and the unclear statements, the ones of particular general nature. He would pray to Allah to give me understanding and strong memory. I never forgot any of the verses of the book of Allah or any of the knowledge that he had dictated to me which I wrote them down from the time he prayed to Allah for me. He did not leave any thing of the lawful and unlawful, commands or prohibitions that were there or that would come into being in future or any book that were revealed to anyone before him about the matters of obedience or disobedience that he had not completely taught me and I had not memorized them all. I have not forgotten of them even a single letter. The holy Prophet once placed his hand on my chest and prayed to Allah to fill my heart, with knowledge, proper understanding, wisdom and light. I then said, “O messenger of Allah, may Allah take the soul of my mother and father in service for your cause, from the time you prayed for me I have not forgotten a single matter or missed to write down anything. Do you fear that I might forget them in future?“ He replied “I do not fear for you any forgetfulness of ignorance.”

ضعيف على المشهور ومعتبر عند ي

Chapter on the Differences in al-Hadith - Hadith 1662

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلانٍ وَفُلانٍ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا يُتَّهَمُونَ بِالْكَذِبِ فَيَجِي‏ءُ مِنْكُمْ خِلافُهُ قَالَ إِنَّ الْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ الْقُرْآنُ.

2. A number of our people has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ’Isa from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following. “I explained to Imam abu ‘Abdallah (a. s.) saying ‘What is the matter with people who narrate from so and so from the holy Prophet (s. w) whom they do not accuse of telling lies and thing and from you facts against it comes to light? The Imam (a. s.) said, “Hadith becomes abrogated just as it happens with the holy Quran.’”

موثق

Chapter on the Differences in al-Hadith - Hadith 1663

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا بَالِي أَسْأَلُكَ عَنِ الْمَسْأَلَةِ فَتُجِيبُنِي فِيهَا بِالْجَوَابِ ثُمَّ يَجِيئُكَ غَيْرِي فَتُجِيبُهُ فِيهَا بِجَوَابٍ آخَرَ فَقَالَ إِنَّا نُجِيبُ النَّاسَ عَلَى الزِّيَادَةِ وَالنُّقْصَانِ قَالَ قُلْتُ فَأَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَدَقُوا عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْ كَذَبُوا قَالَ بَلْ صَدَقُوا قَالَ قُلْتُ فَمَا بَالُهُمُ اخْتَلَفُوا فَقَالَ أَ مَا تَعْلَمُ أَنَّ الرَّجُلَ كَانَ يَأْتِي رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَيَسْأَلُهُ عَنِ الْمَسْأَلَةِ فَيُجِيبُهُ فِيهَا بِالْجَوَابِ ثُمَّ يُجِيبُهُ بَعْدَ ذَلِكَ مَا يَنْسَخُ ذَلِكَ الْجَوَابَ فَنَسَخَتِ الاحَادِيثُ بَعْضُهَا بَعْضاً.

3. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said the following. “I said to (Imam) abu ‘Abdallah (a. s.), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (s. a.) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.”

حسن

Chapter on the Differences in al-Hadith - Hadith 1664

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ لِي يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلاً مِمَّنْ يَتَوَلانَا بِشَيْ‏ءٍ مِنَ التَّقِيَّةِ قَالَ قُلْتُ لَهُ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ قَالَ إِنْ أَخَذَ بِهِ فَهُوَ خَيْرٌ لَهُ وَأَعْظَمُ أَجْراً وَفِي رِوَايَةٍ أُخْرَى إِنْ أَخَذَ بِهِ أُوجِرَ وَإِنْ تَرَكَهُ وَالله أَثِمَ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubayda who has said the following. “Abu Ja‘far (a. s.) has said, ‘O Ziyad, What would you say if we give a Fatwa to one of our followers under pressure (and concealed the truth)?” I said, “You know better, may Allah take my soul in your service.’” The Imam said, “If would follow such Fatwa it would be better for him and of a greater rewarding.” In another Hadith it says, “If follows it, he will be rewarded and if he disregarded it he has sinned.”

Chapter on the Differences in al-Hadith - Hadith 1665

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي ثُمَّ جَاءَهُ رَجُلٌ فَسَأَلَهُ عَنْهَا فَأَجَابَهُ بِخِلافِ مَا أَجَابَنِي ثُمَّ جَاءَ رَجُلٌ آخَرُ فَأَجَابَهُ بِخِلافِ مَا أَجَابَنِي وَأَجَابَ صَاحِبِي فَلَمَّا خَرَجَ الرَّجُلانِ قُلْتُ يَا ابْنَ رَسُولِ الله رَجُلانِ مِنْ أَهْلِ الْعِرَاقِ مِنْ شِيعَتِكُمْ قَدِمَا يَسْأَلانِ فَأَجَبْتَ كُلَّ وَاحِدٍ مِنْهُمَا بِغَيْرِ مَا أَجَبْتَ بِهِ صَاحِبَهُ فَقَالَ يَا زُرَارَةُ إِنَّ هَذَا خَيْرٌ لَنَا وَأَبْقَى لَنَا وَلَكُمْ وَلَوِ اجْتَمَعْتُمْ عَلَى أَمْرٍ وَاحِدٍ لَصَدَّقَكُمُ النَّاسُ عَلَيْنَا وَلَكَانَ أَقَلَّ لِبَقَائِنَا وَبَقَائِكُمْ قَالَ ثُمَّ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) شِيعَتُكُمْ لَوْ حَمَلْتُمُوهُمْ عَلَى الاسِنَّةِ أَوْ عَلَى النَّارِ لَمَضَوْا وَهُمْ يَخْرُجُونَ مِنْ عِنْدِكُمْ مُخْتَلِفِينَ قَالَ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ.

5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn Ali from Al-Thaqafi‘laba ibn Maymun from Zurara ibn ‘A‘yan who has said the following. “I asked Imam abu Ja‘far (a. s.) a question and he answered me. Then an other man came and asked the same question but the Imam gave a different answer. Then a third man came and asked the same question but the Imam gave him an answer that was different from both of the previous answers. When the other two men left I asked the Imam (a. s.), “Two of your followers from Iraq asked you the same question, how is it that you gave each one a different answer? The Imam replied, “O Zurarah, it is better for us and it gives all of us more time. If you all would say the same thing, people will know that you speak the truth from us and this will leave all of us with less time. Zurarah has said, “I then asked Imam abu ‘Abdallah, ‘Your follows would walk on spears and fire if you would ask them but they come out of your presence with different answers for the same question and the same answer as his father had given.”

موثق كالصحيح

Chapter on the Differences in al-Hadith - Hadith 1666

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَصْرٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَنْ عَرَفَ أَنَّا لا نَقُولُ إِلا حَقّاً فَلْيَكْتَفِ بِمَا يَعْلَمُ مِنَّا فَإِنْ سَمِعَ مِنَّا خِلافَ مَا يَعْلَمُ فَلْيَعْلَمْ أَنَّ ذَلِكَ دِفَاعٌ مِنَّا عَنْهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Nasr al-Kath‘ami who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘Those who know that we say nothing but the truth what they know from us should consider it sufficient. If they would hear from us what is different from what they already know from us they should note that it is our way of defending them.’”

ضعيف على المشهور

Chapter on the Differences in al-Hadith - Hadith 1667

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى وَالْحَسَنِ بْنِ مَحْبُوبٍ جَمِيعاً عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَفَ عَلَيْهِ رَجُلانِ مِنْ أَهْلِ دِينِهِ فِي أَمْرٍ كِلاهُمَا يَرْوِيهِ أَحَدُهُمَا يَأْمُرُ بِأَخْذِهِ وَالاخَرُ يَنْهَاهُ عَنْهُ كَيْفَ يَصْنَعُ فَقَالَ يُرْجِئُهُ حَتَّى يَلْقَى مَنْ يُخْبِرُهُ فَهُوَ فِي سَعَةٍ حَتَّى يَلْقَاهُ وَفِي رِوَايَةٍ أُخْرَى بِأَيِّهِمَا أَخَذْتَ مِنْ بَابِ التَّسْلِيمِ وَسِعَكَ.

7. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa and al-Hassan ibn Mahbub both from Sama’ from ‘Abdallah who has said the following. “I asked (Imam) abu ‘Abdallah (a. s.) about a man who was opposed by two people of his own faith in an issue that they both narrated. One of them said it to be obligatory and the other said it was prohibited. How it can be solved?” The Imam replied, “He must wait until he finds one who would inform him and until then he is not under any pressure.” In another Hadith it says, “Whichever answer he follows in obedience for his ease.”

حسن أو موثق

Chapter on the Differences in al-Hadith - Hadith 1668

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ الْعَامَ ثُمَّ جِئْتَنِي مِنْ قَابِلٍ فَحَدَّثْتُكَ بِخِلافِهِ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قَالَ قُلْتُ كُنْتُ آخُذُ بِالاخِيرِ فَقَالَ لِي رَحِمَكَ الله.

8. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ‘Isa from al-Husayn ibn al-Mukhtar from certain persons of our people from abu ‘Abdallah (a. s.) who has said the following. “If you would come to me for an answer to a question and I give you an answer of a general nature and then you come again and I give you an opposite answer which one would you follow?” I replied, “I would follow the later.” The Imam (a. s.) said, “May Allah grant you blessings.”

مرسل

Chapter on the Differences in al-Hadith - Hadith 1669

9ـ وَعَنْهُ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذَا جَاءَ حَدِيثٌ عَنْ أَوَّلِكُمْ وَحَدِيثٌ عَنْ آخِرِكُمْ بِأَيِّهِمَا نَأْخُذُ فَقَالَ خُذُوا بِهِ حَتَّى يَبْلُغَكُمْ عَنِ الْحَيِّ فَإِنْ بَلَغَكُمْ عَنِ الْحَيِّ فَخُذُوا بِقَوْلِهِ قَالَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّا وَالله لا نُدْخِلُكُمْ إِلا فِيمَا يَسَعُكُمْ وَفِي حَدِيثٍ آخَرَ خُذُوا بِالاحْدَثِ.

9. It is narrated from him from his father from Isma’il ibn Marrar from Yunus from Dawud ibn Farqad from Mu‘alla ibn Khunays who has said the following. “I asked Imam abu ‘Abdallah (a. s.), ‘If we receive a Hadith from first of you and from the members of your later generation which one should we follow?” The Imam replied, “Follow it until you receive it from the living Imam. When it comes from a living Imam follow his words.” The Imam than said, “We by Allah, like you to follow what is easy for you.” In another Hadith it is says, “Follow whichever the newest.”’

مجهول

Chapter on the Differences in al-Hadith - Hadith 1670

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ وَإِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ قَالَ مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الطَّاغُوتِ وَمَا يَحْكُمُ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَإِنْ كَانَ حَقّاً ثَابِتاً لانَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَقَدْ أَمَرَ الله أَنْ يُكْفَرَ بِهِ قَالَ الله تَعَالَى يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ قُلْتُ فَكَيْفَ يَصْنَعَانِ قَالَ يَنْظُرَانِ إِلَى مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَنَظَرَ فِي حَلالِنَا وَحَرَامِنَا وَعَرَفَ أَحْكَامَنَا فَلْيَرْضَوْا بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً فَإِذَا حَكَمَ بِحُكْمِنَا فَلَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا اسْتَخَفَّ بِحُكْمِ الله وَعَلَيْنَا رَدَّ وَالرَّادُّ عَلَيْنَا الرَّادُّ عَلَى الله وَهُوَ عَلَى حَدِّ الشِّرْكِ بِالله قُلْتُ فَإِنْ كَانَ كُلُّ رَجُلٍ اخْتَارَ رَجُلاً مِنْ أَصْحَابِنَا فَرَضِيَا أَنْ يَكُونَا النَّاظِرَيْنِ فِي حَقِّهِمَا وَاخْتَلَفَا فِيمَا حَكَمَا وَكِلاهُمَا اخْتَلَفَا فِي حَدِيثِكُمْ قَالَ الْحُكْمُ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَأَفْقَهُهُمَا وَأَصْدَقُهُمَا فِي الْحَدِيثِ وَأَوْرَعُهُمَا وَلا يَلْتَفِتْ إِلَى مَا يَحْكُمُ بِهِ الاخَرُ قَالَ قُلْتُ فَإِنَّهُمَا عَدْلانِ مَرْضِيَّانِ عِنْدَ أَصْحَابِنَا لا يُفَضَّلُ وَاحِدٌ مِنْهُمَا عَلَى الاخَرِ قَالَ فَقَالَ يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمْ عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا بِهِ الْمُجْمَعُ عَلَيْهِ مِنْ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِنَا وَيُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لا رَيْبَ فِيهِ وَإِنَّمَا الامُورُ ثَلاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَيُتَّبَعُ وَأَمْرٌ بَيِّنٌ غَيُّهُ فَيُجْتَنَبُ وَأَمْرٌ مُشْكِلٌ يُرَدُّ عِلْمُهُ إِلَى الله وَإِلَى رَسُولِهِ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَلالٌ بَيِّنٌ وَحَرَامٌ بَيِّنٌ وَشُبُهَاتٌ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ الشُّبُهَاتِ نَجَا مِنَ الْمُحَرَّمَاتِ وَمَنْ أَخَذَ بِالشُّبُهَاتِ ارْتَكَبَ الْمُحَرَّمَاتِ وَهَلَكَ مِنْ حَيْثُ لا يَعْلَمُ قُلْتُ فَإِنْ كَانَ الْخَبَرَانِ عَنْكُمَا مَشْهُورَيْنِ قَدْ رَوَاهُمَا الثِّقَاتُ عَنْكُمْ قَالَ يُنْظَرُ فَمَا وَافَقَ حُكْمُهُ حُكْمَ الْكِتَابِ وَالسُّنَّةِ وَخَالَفَ الْعَامَّةَ فَيُؤْخَذُ بِهِ وَيُتْرَكُ مَا خَالَفَ حُكْمُهُ حُكْمَ الْكِتَابِ وَالسُّنَّةِ وَوَافَقَ الْعَامَّةَ قُلْتُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ إِنْ كَانَ الْفَقِيهَانِ عَرَفَا حُكْمَهُ مِنَ الْكِتَابِ وَالسُّنَّةِ وَوَجَدْنَا أَحَدَ الْخَبَرَيْنِ مُوَافِقاً لِلْعَامَّةِ وَالاخَرَ مُخَالِفاً لَهُمْ بِأَيِّ الْخَبَرَيْنِ يُؤْخَذُ قَالَ مَا خَالَفَ الْعَامَّةَ فَفِيهِ الرَّشَادُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمَا الْخَبَرَانِ جَمِيعاً قَالَ يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ أَمْيَلُ حُكَّامُهُمْ وَقُضَاتُهُمْ فَيُتْرَكُ وَيُؤْخَذُ بِالاخَرِ قُلْتُ فَإِنْ وَافَقَ حُكَّامُهُمُ الْخَبَرَيْنِ جَمِيعاً قَالَ إِذَا كَانَ ذَلِكَ فَأَرْجِهْ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَيْرٌ مِنَ الاقْتِحَامِ فِي الْهَلَكَاتِ.

10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ‘Isa from Safwan ibn Yahya from Dawud ibn al-Husayn from ‘Umar ibn Hanzala who has said the following: <br>“I asked Imam abu ‘Abdallah (a. s.) about the two people with a dispute between them on the issue of debts or inheritance and they go to the king or the judges for a decision is it permissible to seek such decisions?” <br> The Imam replied, “Whoever would go to them for a judgement in a right or wrongful matter it is like seeking the judgment of the devil. Anything received through such judgment would like consuming filth even if it would one’s established right. It is because of receiving through the judgment of the devil and Allah has commanded to reject the devil, “yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path. (4:60)” <br> I said, “What should then they do?” <br> The Imam replied, “They must look for one among you who have narrated our Hadith and have studied what is lawful and unlawful in our teachings and have learned our laws they must agree to settle their dispute according to his judgment because I have made him over you a judge. When he may judge according to our commands and then it is not accepted from him the dissenting this judgment has ignored the commands of Allah and it is rejection of us. Rejecting us is rejecting Allah and that is up to the level of paganism and considering things equal to Allah.” <br> I said, “What if each one of such disputing parties would chose a man from among our people and agree to accept their judgment but these two man would come up with different judgments and they would have differences in your Hadith?” <br>The Imam replied, “The judgment will be the judgment of the one who has a more just, having more better understanding of the law, Fiqh, the more truthful in Hadith and the more pious of the two. The judgment of the other one will be disregarded.” <br>I said, “What if both (of such judges) would be just and accepted among our people and none of them would have been any preference over the other?” <br>The Imam replied, “One must consider and study the hadith that each one of them would narrate from us as to which has received the acceptance of all of your people. Such Hadith must be followed and the one, which rarely accepted and is not popular in your people, must be disregarded because the one popularly accepted is free of doubts. The nature of cases are of three kinds: (a) A case that is a well-known and true to follow. (b) A case that is well known to be false to stay away from. (c) And a confusing case the knowledge of which must be left to Allah and His Prophet for an answer. The holy Prophet has said, ‘There is the clearly lawful and the clearly unlawful and the confusing cases. One who stays away from the confusing ones he has protected himself against the unlawful ones. Those who follow the confusing matters they indulge in unlawful matters and will be destroyed unexpectedly.” <br>I said, “What if both Hadith from you would be popular and narrated by the trustworthy people from you?” <br>The Imam replied, “One must study to find out which one agrees with the laws of the Quran and the Sunnah and it does not agree with the laws of the those who oppose us. Such Hadith must be accepted and the one that disagree with the laws of the Quran and the Sunnah and coincides the masses must be disregarded.” <br>I said, “May Allah take my soul in the service of your cause, What if both Faqih, scholars of the law would have deduced and learned their judgment from the book and the Sunnah and found that one of the Hadith agrees with the masses and the other disagrees with the masses which one must be followed?” <br>The Imam replied, “The one which disagrees with the masses must be followed because in it there is guidance.” <br> I said, “May Allah take my soul in the service of your cause, what if both Hadith would agree with the masses?” <br>The Imam replied, “One must study to find out of the two the one that is more agreeable to their rulers and judges must be disregarded and the other must be followed.” <br>I said, “What if both Hadith would agree with their rulers?” <br>The Imam replied, “If such would be the case it must be suspended until you meet your Imam. Restraint in confusing cases is better than indulging in destruction.”

موثق تلقاه الصحاب بالقبول

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1671

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَعَلَى كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ الله فَخُذُوهُ وَمَا خَالَفَ كِتَابَ الله فَدَعُوهُ.

1. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah (a. s.) who has said the following. “The holy Prophet (s. a.), “Over every truth there is a reality and above every valid issue there is light. Whatever agrees with the holy Quran you must follow it and whatever does not agree disregard it.”

ضعيف على المشهور

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1672

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ قَالَ وَحَدَّثَنِي حُسَيْنُ بْنُ أَبِي الْعَلاءِ أَنَّهُ حَضَرَ ابْنَ أَبِي يَعْفُورٍ فِي هَذَا الْمَجْلِسِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ اخْتِلافِ الْحَدِيثِ يَرْوِيهِ مَنْ نَثِقُ بِهِ وَمِنْهُمْ مَنْ لا نَثِقُ بِهِ قَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثٌ فَوَجَدْتُمْ لَهُ شَاهِداً مِنْ كِتَابِ الله أَوْ مِنْ قَوْلِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِلا فَالَّذِي جَاءَكُمْ بِهِ أَوْلَى بِهِ.

2. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ’Abdallah ibn Abu Ya‘fur and al-Husayn ibn al-'Ala' who was also present at the gathering with Ibn Abi Ya‘fur (Abu Ya'fur narrates the following): "I asked Abu ‘Abdallah (a. s.) about the differences in Hadith which is narrated from people whom we trust and yet from other people we do not trust. The Imam replied, 'If you come across a Hadith and you find evidence in the holy Quran to support it or in the Hadith of the holy Prophet (you may follow it), otherwise, the one who has come to you with it is more deserving of it.'"

مجهول

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1673

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ كُلُّ شَيْ‏ءٍ مَرْدُودٌ إِلَى الْكِتَابِ وَالسُّنَّةِ وَكُلُّ حَدِيثٍ لا يُوَافِقُ كِتَابَ الله فَهُوَ زُخْرُفٌ.

3. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from al-Nadr ibn Suwayd from Yahya al-Halab from Ayyub ibn al-Hurr who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘Everything must be referred back to the Book of Allah and the Sunnah, and any hadith that does not agree with the Book of Allah is a worthless embelishment.’”

صحيح

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1674

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا لَمْ يُوَافِقْ مِنَ الْحَدِيثِ الْقُرْآنَ فَهُوَ زُخْرُفٌ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Ali ibn ‘Uqba from Ayyub ibn Rashid from abu ‘Abdallah (a. s.) who has said the following. “Of Hadith whatever does not agree with the holy Quran is a useless statement.”

مجهول

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1675

5ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ وَغَيْرِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ خَطَبَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِمِنًى فَقَالَ أَيُّهَا النَّاسُ مَا جَاءَكُمْ عَنِّي يُوَافِقُ كِتَابَ الله فَأَنَا قُلْتُهُ وَمَا جَاءَكُمْ يُخَالِفُ كِتَابَ الله فَلَمْ أَقُلْهُ.

5. Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Hisham ibn al-Hakam and others from abu ‘Abdallah (a. s.) who has said the following. “The holy Prophet once addressed the people in Mina (a place in Makkah) saying, “O people, whatever comes to you in the form of my Hadith you must see if it agrees with the holy book of Allah then know that I have said it but whatever comes to you that does not agree with the book of Allah then know that I have not said it.”

مجهول كالصحيح

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1676

6ـ وَبِهَذَا الاسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَنْ خَالَفَ كِتَابَ الله وَسُنَّةَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ كَفَرَ.

6. It is narrated through the same chain of narrators from Ibn Abi ‘Umayr from certain persons of his people who has said the following. “Abu ‘Abdallah (a. s.) who has said, ‘Whoever disagrees with the book of Allah and the Sunnah of Prophet Muhammad (s. a.) he has certainly become a unbeliever.’”

مجهول كالصحيح

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1677

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) إِنَّ أَفْضَلَ الاعْمَالِ عِنْدَ الله مَا عُمِلَ بِالسُّنَّةِ وَإِنْ قَلَّ.

7. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus in a marfu’ manner from Ali ibn al-Husayn (a. s.) who has said the following. “The best deed in the sight of Allah is the one that is performed according to the Sunnah, the noble tradition of the holy Prophet (s. a.) even if it would be in small degree.”

مرفوع

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1678

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ وَصَالِحِ بْنِ سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّهُ سُئِلَ عَنْ مَسْأَلَةٍ فَأَجَابَ فِيهَا قَالَ فَقَالَ الرَّجُلُ إِنَّ الْفُقَهَاءَ لا يَقُولُونَ هَذَا فَقَالَ يَا وَيْحَكَ وَهَلْ رَأَيْتَ فَقِيهاً قَطُّ إِنَّ الْفَقِيهَ حَقَّ الْفَقِيهِ الزَّاهِدُ فِي الدُّنْيَا الرَّاغِبُ فِي الاخِرَةِ الْمُتَمَسِّكُ بِسُنَّةِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

8. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from ‘Isma’il ibn Mihran from abu Sa‘id al-Qammat and Salih ibn Sa‘id from Aban ibn Taghlib who has said the following. “A man asked a question from Imam abu Ja‘far (a. s.) who replied to it and then the man said, “The Fuqaha, scholars of law, do not say this.” The Imam then said, “It is a pity. Have you ever seen a Faqih, a scholar of law? The real Faqih, scholar of law is one who maintains restraint from the worldly matters, who is deeply interested in the life hereafter and holds firmly to the Sunnah, noble tradition of the holy prophet (s. a.)”

صحيح

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1679

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي إِسْمَاعِيلَ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الازْدِيِّ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا قَوْلَ إِلا بِعَمَلٍ وَلا قَوْلَ وَلا عَمَلَ إِلا بِنِيَّةٍ وَلا قَوْلَ وَلا عَمَلَ وَلا نِيَّةَ إِلا بِإِصَابَةِ السُّنَّةِ.

9. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu ’Isma‘il Ibrahim ibn Ishaq al-Azdi from abu ‘Uthman al-‘Abdi from Ja’far from his ancestors from Amir al-Mu’minin Ali (a. s.) who has said the following. “There are no words without action, thee are no words or actions without intention and there are no words, actions and intentions without learning the Sunnah, the noble traditions of the holy Prophet, (s. a.).

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1680

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ مَا مِنْ أَحَدٍ إِلا وَلَهُ شِرَّةٌ وَفَتْرَةٌ فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى سُنَّةٍ فَقَدِ اهْتَدَى وَمَنْ كَانَتْ فَتْرَتُهُ إِلَى بِدْعَةٍ فَقَدْ غَوَى.

10. Ali ibn Ibrahim has narrated from his father from Ahmad ibn al-Nadr from ‘Amr ibn Shimr from Jabir from abu Ja’far (a. s.) who has said the following. “There is no one without excitement and calmness. Whoever’s calmness would lead him towards the Sunnah, noble traditions of the holy prophet (s. a.), he is rightly guided but if it would lead him towards innovations then he has gone astray.”

ضعيف

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1681

11ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كُلُّ مَنْ تَعَدَّى السُّنَّةَ رُدَّ إِلَى السُّنَّةِ.

11. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn Hassa’n and Muhammad ibn Yahya from Salama ibn al-Khattab from Ali ibn Hassa’n from Musa ibn Bakr from Zurara ibn A‘yan from abu Ja’far (a. s.) who has said the following. “Whoever may transgress against the Sunnah, noble traditions of the holy Prophet (s. a.), he must return to the Sunnah.”

ضعيف

Chapter on Following the Sunnah and Evidence of the Book - Hadith 1682

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله عَنْ آبَائِهِ (عَلَيْهم السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) السُّنَّةُ سُنَّتَانِ سُنَّةٌ فِي فَرِيضَةٍ الاخْذُ بِهَا هُدًى وَتَرْكُهَا ضَلالَةٌ وَسُنَّةٌ فِي غَيْرِ فَرِيضَةٍ الاخْذُ بِهَا فَضِيلَةٌ وَتَرْكُهَا إِلَى غَيْرِ خَطِيئَةٍ.

12. Ali ibn Ibrahim has narrated from his father from al-Nawfali from al-Sakuni from abu ‘Abdallah from his ancestors (the Imams (a. s.) who have said the following. “Imam Ali (a. s.) said, ‘There are two kinds of Sunnah, (traditions). There is a Sunnah in obligations and following such Sunnah is guidance and its disregard is misguidance. There is a Sunnah, (tradition), in none obligatory issue. The following of this kind of Sunnah is a virtuous deed and its disregard for other matters is a sin.’”

ضعيف على المشهور

Chapter on Contingency of the Universe and Proof of the Existence of its Creator - Hadith 1683

1ـ أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ مَنْصُورٍ قَالَ قَالَ لِي هِشَامُ بْنُ الْحَكَمِ كَانَ بِمِصْرَ زِنْدِيقٌ تَبْلُغُهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَشْيَاءُ فَخَرَجَ إِلَى الْمَدِينَةِ لِيُنَاظِرَهُ فَلَمْ يُصَادِفْهُ بِهَا وَقِيلَ لَهُ إِنَّهُ خَارِجٌ بِمَكَّةَ فَخَرَجَ إِلَى مَكَّةَ وَنَحْنُ مَعَ أَبِي عَبْدِ الله فَصَادَفَنَا وَنَحْنُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي الطَّوَافِ وَكَانَ اسْمُهُ عَبْدَ الْمَلِكِ وَكُنْيَتُهُ أَبُو عَبْدِ الله فَضَرَبَ كَتِفَهُ كَتِفَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا اسْمُكَ فَقَالَ اسْمِي عَبْدُ الْمَلِكِ قَالَ فَمَا كُنْيَتُكَ قَالَ كُنْيَتِي أَبُو عَبْدِ الله فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَمَنْ هَذَا الْمَلِكُ الَّذِي أَنْتَ عَبْدُهُ أَ مِنْ مُلُوكِ الارْضِ أَمْ مِنْ مُلُوكِ السَّمَاءِ وَأَخْبِرْنِي عَنِ ابْنِكَ عَبْدُ إِلَهِ السَّمَاءِ أَمْ عَبْدُ إِلَهِ الارْضِ قُلْ مَا شِئْتَ تُخْصَمُ قَالَ هِشَامُ بْنُ الْحَكَمِ فَقُلْتُ لِلزِّنْدِيقِ أَ مَا تَرُدُّ عَلَيْهِ قَالَ فَقَبَّحَ قَوْلِي فَقَالَ أَبُو عَبْدِ الله إِذَا فَرَغْتُ مِنَ الطَّوَافِ فَأْتِنَا فَلَمَّا فَرَغَ أَبُو عَبْدِ الله أَتَاهُ الزِّنْدِيقُ فَقَعَدَ بَيْنَ يَدَيْ أَبِي عَبْدِ الله وَنَحْنُ مُجْتَمِعُونَ عِنْدَهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِلزِّنْدِيقِ أَ تَعْلَمُ أَنَّ لِلارْضِ تَحْتاً وَفَوْقاً قَالَ نَعَمْ قَالَ فَدَخَلْتَ تَحْتَهَا قَالَ لا قَالَ فَمَا يُدْرِيكَ مَا تَحْتَهَا قَالَ لا أَدْرِي إِلا أَنِّي أَظُنُّ أَنْ لَيْسَ تَحْتَهَا شَيْ‏ءٌ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَالظَّنُّ عَجْزٌ لِمَا لا تَسْتَيْقِنُ ثُمَّ قَالَ أَبُو عَبْدِ الله أَ فَصَعِدْتَ السَّمَاءَ قَالَ لا قَالَ أَ فَتَدْرِي مَا فِيهَا قَالَ لا قَالَ عَجَباً لَكَ لَمْ تَبْلُغِ الْمَشْرِقَ وَلَمْ تَبْلُغِ الْمَغْرِبَ وَلَمْ تَنْزِلِ الارْضَ وَلَمْ تَصْعَدِ السَّمَاءَ وَلَمْ تَجُزْ هُنَاكَ فَتَعْرِفَ مَا خَلْفَهُنَّ وَأَنْتَ جَاحِدٌ بِمَا فِيهِنَّ وَهَلْ يَجْحَدُ الْعَاقِلُ مَا لا يَعْرِفُ قَالَ الزِّنْدِيقُ مَا كَلَّمَنِي بِهَذَا أَحَدٌ غَيْرُكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَأَنْتَ مِنْ ذَلِكَ فِي شَكٍّ فَلَعَلَّهُ هُوَ وَلَعَلَّهُ لَيْسَ هُوَ فَقَالَ الزِّنْدِيقُ وَلَعَلَّ ذَلِكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّهَا الرَّجُلُ لَيْسَ لِمَنْ لا يَعْلَمُ حُجَّةٌ عَلَى مَنْ يَعْلَمُ وَلا حُجَّةَ لِلْجَاهِلِ يَا أَخَا أَهْلِ مِصْرَ تَفْهَمُ عَنِّي فَإِنَّا لا نَشُكُّ فِي الله أَبَداً أَ مَا تَرَى الشَّمْسَ وَالْقَمَرَ وَاللَّيْلَ وَالنَّهَارَ يَلِجَانِ فَلا يَشْتَبِهَانِ وَيَرْجِعَانِ قَدِ اضْطُرَّا لَيْسَ لَهُمَا مَكَانٌ إِلا مَكَانُهُمَا فَإِنْ كَانَا يَقْدِرَانِ عَلَى أَنْ يَذْهَبَا فَلِمَ يَرْجِعَانِ وَإِنْ كَانَا غَيْرَ مُضْطَرَّيْنِ فَلِمَ لا يَصِيرُ اللَّيْلُ نَهَاراً وَالنَّهَارُ لَيْلاً اضْطُرَّا وَالله يَا أَخَا أَهْلِ مِصْرَ إِلَى دَوَامِهِمَا وَالَّذِي اضْطَرَّهُمَا أَحْكَمُ مِنْهُمَا وَأَكْبَرُ فَقَالَ الزِّنْدِيقُ صَدَقْتَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا أَخَا أَهْلِ مِصْرَ إِنَّ الَّذِي تَذْهَبُونَ إِلَيْهِ وَتَظُنُّونَ أَنَّهُ الدَّهْرُ إِنْ كَانَ الدَّهْرُ يَذْهَبُ بِهِمْ لِمَ لا يَرُدُّهُمْ وَإِنْ كَانَ يَرُدُّهُمْ لِمَ لا يَذْهَبُ بِهِمُ الْقَوْمُ مُضْطَرُّونَ يَا أَخَا أَهْلِ مِصْرَ لِمَ السَّمَاءُ مَرْفُوعَةٌ وَالارْضُ مَوْضُوعَةٌ لِمَ لا يَسْقُطُ السَّمَاءُ عَلَى الارْضِ لِمَ لا تَنْحَدِرُ الارْضُ فَوْقَ طِبَاقِهَا وَلا يَتَمَاسَكَانِ وَلا يَتَمَاسَكُ مَنْ عَلَيْهَا قَالَ الزِّنْدِيقُ أَمْسَكَهُمَا الله رَبُّهُمَا وَسَيِّدُهُمَا قَالَ فَ‏آمَنَ الزِّنْدِيقُ عَلَى يَدَيْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ إِنْ آمَنَتِ الزَّنَادِقَةُ عَلَى يَدِكَ فَقَدْ آمَنَ الْكُفَّارُ عَلَى يَدَيْ أَبِيكَ فَقَالَ الْمُؤْمِنُ الَّذِي آمَنَ عَلَى يَدَيْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) اجْعَلْنِي مِنْ تَلامِذَتِكَ فَقَالَ أَبُو عَبْدِ الله يَا هِشَامَ بْنَ الْحَكَمِ خُذْهُ إِلَيْكَ وَعَلِّمْهُ فَعَلَّمَهُ هِشَامٌ فَكَانَ مُعَلِّمَ أَهْلِ الشَّامِ وَأَهْلِ مِصْرَ الايمَانَ وَحَسُنَتْ طَهَارَتُهُ حَتَّى رَضِيَ بِهَا أَبُو عَبْدِ الله.

1. Abu Ja‘far Muhammad ibn Ya‘qub has narrated from Ali ibn Ibrahim ibn Hashim from his father, from al-Hassan ibn Ibrahim from Yunus ibn ‘Abd al-Rahman from Ali ibn Mansur who narrated the following: “Hisham ibn al-Hakam has reported that in Egypt there lived a heretic who had heard about Abu ‘Abdillah (a. s.) a great deal. He traveled to Medina to debate the Imam but he missed to find the Imam therein. He was told that the Imam has traveled to the city of Makkah. He then left for Makkah and we were with Abu ‘Abdillah (a. s.) when we came across him during our performing Tawaf (the seven times walking around the Ka‘bah). The man’s name was ‘Abdul Malik, and his kunya was Abu ‘Abdallah. <br>He touched Imam Abu ‘Abdillah’s (as) shoulder with his shoulder as he walked along. Abu ‘Abdillah (as) asked him, “What is your name?” He replied, ”It is ‘Abdul Malik (meaning slave of the King).” He further asked, “What is your kunyah?” He replied, “It is Abu ‘Abdallah (meaning father of slave of Allah).” Abu 'Abdillah (as) then asked, “Who is this king whose slave you are? Is he of the earthly kings or of the heavenly ones? Tell us about your son. Is he a slave of the Lord of the heavens or a slave of the Lord of the earth? Say whatever you may, it will be against you.” Hisham has said that I asked him (the heretic man), “Why do you not answer?” The man seemed to dislike my words. <br>Abu ‘Abdillah (a. s.) then told him, “Meet us when we finish our Tawaf.” The heretic man came to Abu ‘Abdillah (a. s) later and sat in front of the Imam (a. s.) and we were all gathered around him. Abu ‘Abdillah (a. s.) then asked him, “Do you know that the earth has an underside and an upperside?” The man replied, “Yes, I know it.” The Imam then asked, “Have you gone in the underside of the earth?” The man replied, “No, I have not gone there.” The Imam (a. s.) then asked, “Do you know what is therein?” He said, “I do not know but I guess there is nothing therein.” The Imam (a. s.) then said, “Guessing is weakness. Why do you not acquire certainty?” The Imam (a. s.) then asked, “Have you climbed up into the sky?” The man replied, “No, I have not done so.” The Imam (a. s.) then asked, “Do you know what is up there?” He replied, “No, I do not know.” The Imam (a. s.) said, “It is very strange. Without reaching the East or West, without going under the earth or climbing up the sky and not even have crossed anything to know what is behind you deny what is in them. Does any man of reason deny what he does not know?” The heretic man then said, “No one has ever come up with such statements to me as you have.” The Imam (a. s.) then said, “So you are uncertain about Him. Perhaps He is or may be He does not exist.” The heretic man then said, “Perhaps He is.” <br>The Imam then said, “O man, one who does not know has no authority over the one who knows. O Egyptian brethren, listen carefully. We have no doubts in the existence of Allah. Think about the sun, the moon, the day and the nights follow each other and do not miss their turns or become confused. They each have its place and do not have any choice. If they had any other choice they would not come back again. If they had a choice the day would not end with night and the night would not end in the day. They are forced to continue, O Egyptian brethren, I swear by Allah. The One who has forced them is stronger than them and greater. What people speak of and you guess it is (dahr) motionless time if it was so, then when it would take them away it would not return them and if time have returned them then why it is not taking them away? These things, O Egyptian brethren, are compelled. Why the sky is up high and why the earth is low? Why the sky does not fall down on earth? Why the earth does not flow one layer over the other and the two do not stick to each other and why those on it do not stick to it?” <br>The man then said, “God their Lord has made them to hold together.” Hisham has said, “He professed belief in God in the presence of Abu ‘Abdillah (a. s.).” Humran then said to the Imam, “May Allah take my soul in service for your cause, if heretics profess belief in Allah before you, it is because the unbelievers converted to faith because of your father.” The man who had just professed belief in Allah requested Abu ‘Abdillah (a. s.) to allow him to become one of his students. The Imam then asked Hisham to teach him. Hisham taught him well and he became a teacher for the people in Syria and Egypt. His purification was very well and the Imam (a. s.) became happy with him.”

مجهول

Chapter on Contingency of the Universe and Proof of the Existence of its Creator - Hadith 1684

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ أَحْمَدَ بْنِ مُحَسِّنٍ الْمِيثَمِيِّ قَالَ كُنْتُ عِنْدَ أَبِي مَنْصُورٍ الْمُتَطَبِّبِ فَقَالَ أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِي قَالَ كُنْتُ أَنَا وَابْنُ أَبِي الْعَوْجَاءِ وَعَبْدُ الله بْنُ الْمُقَفَّعِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ ابْنُ الْمُقَفَّعِ تَرَوْنَ هَذَا الْخَلْقَ وَأَوْمَأَ بِيَدِهِ إِلَى مَوْضِعِ الطَّوَافِ مَا مِنْهُمْ أَحَدٌ أُوجِبُ لَهُ اسْمَ الانْسَانِيَّةِ إِلا ذَلِكَ الشَّيْخُ الْجَالِسُ يَعْنِي أَبَا عَبْدِ الله جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) فَأَمَّا الْبَاقُونَ فَرَعَاعٌ وَبَهَائِمُ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ وَكَيْفَ أَوْجَبْتَ هَذَا الاسْمَ لِهَذَا الشَّيْخِ دُونَ هَؤُلاءِ قَالَ لانِّي رَأَيْتُ عِنْدَهُ مَا لَمْ أَرَهُ عِنْدَهُمْ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ لا بُدَّ مِنِ اخْتِبَارِ مَا قُلْتَ فِيهِ مِنْهُ قَالَ فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ لا تَفْعَلْ فَإِنِّي أَخَافُ أَنْ يُفْسِدَ عَلَيْكَ مَا فِي يَدِكَ فَقَالَ لَيْسَ ذَا رَأْيَكَ وَلَكِنْ تَخَافُ أَنْ يَضْعُفَ رَأْيُكَ عِنْدِي فِي إِحْلالِكَ إِيَّاهُ الْمَحَلَّ الَّذِي وَصَفْتَ فَقَالَ ابْنُ الْمُقَفَّعِ أَمَّا إِذَا تَوَهَّمْتَ عَلَيَّ هَذَا فَقُمْ إِلَيْهِ وَتَحَفَّظْ مَا اسْتَطَعْتَ مِنَ الزَّلَلِ وَلا تَثْنِي عِنَانَكَ إِلَى اسْتِرْسَالٍ فَيُسَلِّمَكَ إِلَى عِقَالٍ وَسِمْهُ مَا لَكَ أَوْ عَلَيْكَ قَالَ فَقَامَ ابْنُ أَبِي الْعَوْجَاءِ وَبَقِيتُ أَنَا وَابْنُ الْمُقَفَّعِ جَالِسَيْنِ فَلَمَّا رَجَعَ إِلَيْنَا ابْنُ أَبِي الْعَوْجَاءِ قَالَ وَيْلَكَ يَا ابْنَ الْمُقَفَّعِ مَا هَذَا بِبَشَرٍ وَإِنْ كَانَ فِي الدُّنْيَا رُوحَانِيٌّ يَتَجَسَّدُ إِذَا شَاءَ ظَاهِراً وَيَتَرَوَّحُ إِذَا شَاءَ بَاطِناً فَهُوَ هَذَا فَقَالَ لَهُ وَكَيْفَ ذَلِكَ قَالَ جَلَسْتُ إِلَيْهِ فَلَمَّا لَمْ يَبْقَ عِنْدَهُ غَيْرِي ابْتَدَأَنِي فَقَالَ إِنْ يَكُنِ الامْرُ عَلَى مَا يَقُولُ هَؤُلاءِ وَهُوَ عَلَى مَا يَقُولُونَ يَعْنِي أَهْلَ الطَّوَافِ فَقَدْ سَلِمُوا وَعَطِبْتُمْ وَإِنْ يَكُنِ الامْرُ عَلَى مَا تَقُولُونَ وَلَيْسَ كَمَا تَقُولُونَ فَقَدِ اسْتَوَيْتُمْ وَهُمْ فَقُلْتُ لَهُ يَرْحَمُكَ الله وَأَيَّ شَيْ‏ءٍ نَقُولُ وَأَيَّ شَيْ‏ءٍ يَقُولُونَ مَا قَوْلِي وَقَوْلُهُمْ إِلا وَاحِدٌ فَقَالَ وَكَيْفَ يَكُونُ قَوْلُكَ وَقَوْلُهُمْ وَاحِداً وَهُمْ يَقُولُونَ إِنَّ لَهُمْ مَعَاداً وَثَوَاباً وَعِقَاباً وَيَدِينُونَ بِأَنَّ فِي السَّمَاءِ إِلَهاً وَأَنَّهَا عُمْرَانٌ وَأَنْتُمْ تَزْعُمُونَ أَنَّ السَّمَاءَ خَرَابٌ لَيْسَ فِيهَا أَحَدٌ قَالَ فَاغْتَنَمْتُهَا مِنْهُ فَقُلْتُ لَهُ مَا مَنَعَهُ إِنْ كَانَ الامْرُ كَمَا يَقُولُونَ أَنْ يَظْهَرَ لِخَلْقِهِ وَيَدْعُوَهُمْ إِلَى عِبَادَتِهِ حَتَّى لا يَخْتَلِفَ مِنْهُمُ اثْنَانِ وَلِمَ احْتَجَبَ عَنْهُمْ وَأَرْسَلَ إِلَيْهِمُ الرُّسُلَ وَلَوْ بَاشَرَهُمْ بِنَفْسِهِ كَانَ أَقْرَبَ إِلَى الايمَانِ بِهِ فَقَالَ لِي وَيْلَكَ وَكَيْفَ احْتَجَبَ عَنْكَ مَنْ أَرَاكَ قُدْرَتَهُ فِي نَفْسِكَ نُشُوءَكَ وَلَمْ تَكُنْ وَكِبَرَكَ بَعْدَ صِغَرِكَ وَقُوَّتَكَ بَعْدَ ضَعْفِكَ وَضَعْفَكَ بَعْدَ قُوَّتِكَ وَسُقْمَكَ بَعْدَ صِحَّتِكَ وَصِحَّتَكَ بَعْدَ سُقْمِكَ وَرِضَاكَ بَعْدَ غَضَبِكَ وَغَضَبَكَ بَعْدَ رِضَاكَ وَحُزْنَكَ بَعْدَ فَرَحِكَ وَفَرَحَكَ بَعْدَ حُزْنِكَ وَحُبَّكَ بَعْدَ بُغْضِكَ وَبُغْضَكَ بَعْدَ حُبِّكَ وَعَزْمَكَ بَعْدَ أَنَاتِكَ وَأَنَاتَكَ بَعْدَ عَزْمِكَ وَشَهْوَتَكَ بَعْدَ كَرَاهَتِكَ وَكَرَاهَتَكَ بَعْدَ شَهْوَتِكَ وَرَغْبَتَكَ بَعْدَ رَهْبَتِكَ وَرَهْبَتَكَ بَعْدَ رَغْبَتِكَ وَرَجَاءَكَ بَعْدَ يَأْسِكَ وَيَأْسَكَ بَعْدَ رَجَائِكَ وَخَاطِرَكَ بِمَا لَمْ يَكُنْ فِي وَهْمِكَ وَعُزُوبَ مَا أَنْتَ مُعْتَقِدُهُ عَنْ ذِهْنِكَ وَمَا زَالَ يُعَدِّدُ عَلَيَّ قُدْرَتَهُ الَّتِي هِيَ فِي نَفْسِي الَّتِي لا أَدْفَعُهَا حَتَّى ظَنَنْتُ أَنَّهُ سَيَظْهَرُ فِيمَا بَيْنِي وَبَيْنَهُ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ وَزَادَ فِي حَدِيثِ ابْنِ أَبِي الْعَوْجَاءِ حِينَ سَأَلَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ عَادَ ابْنُ أَبِي الْعَوْجَاءِ فِي الْيَوْمِ الثَّانِي إِلَى مَجْلِسِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَجَلَسَ وَهُوَ سَاكِتٌ لا يَنْطِقُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَأَنَّكَ جِئْتَ تُعِيدُ بَعْضَ مَا كُنَّا فِيهِ فَقَالَ أَرَدْتُ ذَلِكَ يَا ابْنَ رَسُولِ الله فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا أَعْجَبَ هَذَا تُنْكِرُ الله وَتَشْهَدُ أَنِّي ابْنُ رَسُولِ الله فَقَالَ الْعَادَةُ تَحْمِلُنِي عَلَى ذَلِكَ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) فَمَا يَمْنَعُكَ مِنَ الْكَلامِ قَالَ إِجْلالاً لَكَ وَمَهَابَةً مَا يَنْطَلِقُ لِسَانِي بَيْنَ يَدَيْكَ فَإِنِّي شَاهَدْتُ الْعُلَمَاءَ وَنَاظَرْتُ الْمُتَكَلِّمِينَ فَمَا تَدَاخَلَنِي هَيْبَةٌ قَطُّ مِثْلُ مَا تَدَاخَلَنِي مِنْ هَيْبَتِكَ قَالَ يَكُونُ ذَلِكَ وَلَكِنْ أَفْتَحُ عَلَيْكَ بِسُؤَالٍ وَأَقْبَلَ عَلَيْهِ فَقَالَ لَهُ أَ مَصْنُوعٌ أَنْتَ أَوْ غَيْرُ مَصْنُوعٍ فَقَالَ عَبْدُ الْكَرِيمِ بْنُ أَبِي الْعَوْجَاءِ بَلْ أَنَا غَيْرُ مَصْنُوعٍ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) فَصِفْ لِي لَوْ كُنْتَ مَصْنُوعاً كَيْفَ كُنْتَ تَكُونُ فَبَقِيَ عَبْدُ الْكَرِيمِ مَلِيّاً لا يُحِيرُ جَوَاباً وَوَلَعَ بِخَشَبَةٍ كَانَتْ بَيْنَ يَدَيْهِ وَهُوَ يَقُولُ طَوِيلٌ عَرِيضٌ عَمِيقٌ قَصِيرٌ مُتَحَرِّكٌ سَاكِنٌ كُلُّ ذَلِكَ صِفَةُ خَلْقِهِ فَقَالَ لَهُ الْعَالِمُ فَإِنْ كُنْتَ لَمْ تَعْلَمْ صِفَةَ الصَّنْعَةِ غَيْرَهَا فَاجْعَلْ نَفْسَكَ مَصْنُوعاً لِمَا تَجِدُ فِي نَفْسِكَ مِمَّا يَحْدُثُ مِنْ هَذِهِ الامُورِ فَقَالَ لَهُ عَبْدُ الْكَرِيمِ سَأَلْتَنِي عَنْ مَسْأَلَةٍ لَمْ يَسْأَلْنِي عَنْهَا أَحَدٌ قَبْلَكَ وَلا يَسْأَلُنِي أَحَدٌ بَعْدَكَ عَنْ مِثْلِهَا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هَبْكَ عَلِمْتَ أَنَّكَ لَمْ تُسْأَلْ فِيمَا مَضَى فَمَا عَلَّمَكَ أَنَّكَ لا تُسْأَلُ فِيمَا بَعْدُ عَلَى أَنَّكَ يَا عَبْدَ الْكَرِيمِ نَقَضْتَ قَوْلَكَ لانَّكَ تَزْعُمُ أَنَّ الاشْيَاءَ مِنَ الاوَّلِ سَوَاءٌ فَكَيْفَ قَدَّمْتَ وَأَخَّرْتَ ثُمَّ قَالَ يَا عَبْدَ الْكَرِيمِ أَزِيدُكَ وُضُوحاً أَ رَأَيْتَ لَوْ كَانَ مَعَكَ كِيسٌ فِيهِ جَوَاهِرُ فَقَالَ لَكَ قَائِلٌ هَلْ فِي الْكِيسِ دِينَارٌ فَنَفَيْتَ كَوْنَ الدِّينَارِ فِي الْكِيسِ فَقَالَ لَكَ صِفْ لِيَ الدِّينَارَ وَكُنْتَ غَيْرَ عَالِمٍ بِصِفَتِهِ هَلْ كَانَ لَكَ أَنْ تَنْفِيَ كَوْنَ الدِّينَارِ عَنِ الْكِيسِ وَأَنْتَ لا تَعْلَمُ قَالَ لا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَالْعَالَمُ أَكْبَرُ وَأَطْوَلُ وَأَعْرَضُ مِنَ الْكِيسِ فَلَعَلَّ فِي الْعَالَمِ صَنْعَةً مِنْ حَيْثُ لا تَعْلَمُ صِفَةَ الصَّنْعَةِ مِنْ غَيْرِ الصَّنْعَةِ فَانْقَطَعَ عَبْدُ الْكَرِيمِ وَأَجَابَ إِلَى الاسْلامِ بَعْضُ أَصْحَابِهِ وَبَقِيَ مَعَهُ بَعْضٌ فَعَادَ فِي الْيَوْمِ الثَّالِثِ فَقَالَ أَقْلِبُ السُّؤَالَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سَلْ عَمَّا شِئْتَ فَقَالَ مَا الدَّلِيلُ عَلَى حَدَثِ الاجْسَامِ فَقَالَ إِنِّي مَا وَجَدْتُ شَيْئاً صَغِيراً وَلا كَبِيراً إِلا وَإِذَا ضُمَّ إِلَيْهِ مِثْلُهُ صَارَ أَكْبَرَ وَفِي ذَلِكَ زَوَالٌ وَانْتِقَالٌ عَنِ الْحَالَةِ الاولَى وَلَوْ كَانَ قَدِيماً مَا زَالَ وَلا حَالَ لانَّ الَّذِي يَزُولُ وَيَحُولُ يَجُوزُ أَنْ يُوجَدَ وَيُبْطَلَ فَيَكُونُ بِوُجُودِهِ بَعْدَ عَدَمِهِ دُخُولٌ فِي الْحَدَثِ وَفِي كَوْنِهِ فِي الازَلِ دُخُولُهُ فِي الْعَدَمِ وَلَنْ تَجْتَمِعَ صِفَةُ الازَلِ وَالْعَدَمِ وَالْحُدُوثِ وَالْقِدَمِ فِي شَيْ‏ءٍ وَاحِدٍ فَقَالَ عَبْدُ الْكَرِيمِ هَبْكَ عَلِمْتَ فِي جَرْيِ الْحَالَتَيْنِ وَالزَّمَانَيْنِ عَلَى مَا ذَكَرْتَ وَاسْتَدْلَلْتَ بِذَلِكَ عَلَى حُدُوثِهِا فَلَوْ بَقِيَتِ الاشْيَاءُ عَلَى صِغَرِهَا مِنْ أَيْنَ كَانَ لَكَ أَنْ تَسْتَدِلَّ عَلَى حُدُوثِهِنَّ فَقَالَ الْعَالِمُ (عَلَيْهِ السَّلام) إِنَّمَا نَتَكَلَّمُ عَلَى هَذَا الْعَالَمِ الْمَوْضُوعِ فَلَوْ رَفَعْنَاهُ وَوَضَعْنَا عَالَماً آخَرَ كَانَ لا شَيْ‏ءَ أَدَلَّ عَلَى الْحَدَثِ مِنْ رَفْعِنَا إِيَّاهُ وَوَضْعِنَا غَيْرَهُ وَلَكِنْ أُجِيبُكَ مِنْ حَيْثُ قَدَّرْتَ أَنْ تُلْزِمَنَا فَنَقُولُ إِنَّ الاشْيَاءَ لَوْ دَامَتْ عَلَى صِغَرِهَا لَكَانَ فِي الْوَهْمِ أَنَّهُ مَتَى ضُمَّ شَيْ‏ءٌ إِلَى مِثْلِهِ كَانَ أَكْبَرَ وَفِي جَوَازِ التَّغْيِيرِ عَلَيْهِ خُرُوجُهُ مِنَ الْقِدَمِ كَمَا أَنَّ فِي تَغْيِيرِهِ دُخُولَهُ فِي الْحَدَثِ لَيْسَ لَكَ وَرَاءَهُ شَيْ‏ءٌ يَا عَبْدَ الْكَرِيمِ فَانْقَطَعَ وَخُزِيَ فَلَمَّا كَانَ مِنَ الْعَامِ الْقَابِلِ الْتَقَى مَعَهُ فِي الْحَرَمِ فَقَالَ لَهُ بَعْضُ شِيعَتِهِ إِنَّ ابْنَ أَبِي الْعَوْجَاءِ قَدْ أَسْلَمَ فَقَالَ الْعَالِمُ (عَلَيْهِ السَّلام) هُوَ أَعْمَى مِنْ ذَلِكَ لا يُسْلِمُ فَلَمَّا بَصُرَ بِالْعَالِمِ قَالَ سَيِّدِي وَمَوْلايَ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) مَا جَاءَ بِكَ إِلَى هَذَا الْمَوْضِعِ فَقَالَ عَادَةُ الْجَسَدِ وَسُنَّةُ الْبَلَدِ وَلِنَنْظُرَ مَا النَّاسُ فِيهِ مِنَ الْجُنُونِ وَالْحَلْقِ وَرَمْيِ الْحِجَارَةِ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) أَنْتَ بَعْدُ عَلَى عُتُوِّكَ وَضَلالِكَ يَا عَبْدَ الْكَرِيمِ فَذَهَبَ يَتَكَلَّمُ فَقَالَ لَهُ (عَلَيْهِ السَّلام) لا جِدَالَ فِي الْحَجِّ وَنَفَضَ رِدَاءَهُ مِنْ يَدِهِ وَقَالَ إِنْ يَكُنِ الامْرُ كَمَا تَقُولُ وَلَيْسَ كَمَا تَقُولُ نَجَوْنَا وَنَجَوْتَ وَإِنْ يَكُنِ الامْرُ كَمَا نَقُولُ وَهُوَ كَمَا نَقُولُ نَجَوْنَا وَهَلَكْتَ فَأَقْبَلَ عَبْدُ الْكَرِيمِ عَلَى مَنْ مَعَهُ فَقَالَ وَجَدْتُ فِي قَلْبِي حَزَازَةً فَرُدُّونِي فَرَدُّوهُ فَمَاتَ لا رَحِمَهُ الله.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from ‘Abd al-Rahman ibn Muhammad ibn abu Hashim from Ahmad ibn Muhsin al-Maythami who said that I was with abu Mansur al-Mutatbbib who said the following. “One of my friends has said that he was with ibn abu al-‘Awja’ and ‘Abdallah ibn al-Muqaffa‘ in the holy Mosque of Makkah and ibn al-Muqaffa‘ said, “Do you see these creatures, pointing towards the location where people walk seven times around the Kabah‘? Of all these no one deserves to be called a human being accept that Shaikh sitting there, meaning thereby Imam abu ‘Abdallah (a. s.). The rest is garble and beasts.” Upon this ibn abu al-‘Awja’ said, “For what reason do you call him a human being and not the rest?” Ibn al-Muqaffa‘ then replied, “Because I saw with him what I did not see with the others.” Ibn abu al-”Awja’ then said, “We must test your claim.” Ibn al-Muqaffa‘ then said, “I advise you not to do so lest you will lose whatever faith you have. Ibn abu al-‘Awja’ then said, “I do not think that is what you mean. I think you are afraid of failing to substantiate what you have just said about this man.” Ibn al-Muqaffa‘ then said, “If that is what you think then go to him and protect yourself as much as you can. Be strong as much as you can so you are not harnnessed and note all points against and in your favor. Ibn abu al-‘Awja’ then left and ibn al-Muqaffa‘ and I remained there. When ibn abu al-‘Awja’ returned he said, “Woe is you, O ibn al-Muqaffa‘. This is not a human being even though he lives in this world. He is a spiritual being but appears in the form of man whenever he wants the out world and turns into a spiritual being whenever he wants the inner world. That is the way he is.” Ibn al-Muqaffa‘ then asked, “How does that happen?” Ibn abu al-‘Awja’ then said, “I sat near him and when everyone had gone he turned to me and said, “If it is the way they (people walking around the Ka‘bah) say, which is true then they are saved and you are destroyed. If it is the way you say it is, which is not so then you and they are all equal.” I then asked, “May Allah be kind to you. What is it that we say and what is it that they say? We all say the same thing.” He said, “How can what you say be equal to what they say? They say that they will have a return, a day of receiving their rewards and penalties. They believe in a religion which says that in the heavens is the Lord and that they are habitable while you say that they are in ruins and there is nothing in them.”Ibn abu al-‘Awja’ has said, “I then found the opportunity to speak and I asked, “What then keeps this Lord, if it is true the way they say that He exists, from appearing to His creatures and call them to His worship so that no two people would oppose each other? Why is He hiding from them and has only sent messengers? If He would have been in direct contact with them it would have been more helpful to have faith in Him.” He then responded, “Woe is you, how someone who is already shown His power within you is hiding from you? He brought you up. You did not even exist. He made you grow when you were so small. He gave you strength and power when you were so weak and will make you weak again after being strong. He make you sick after being healthy and can give you good health after suffering sickness. He can make you happy after you experience anger and make you angry after being happy. He can make you sad after your joy and give you joy after sadness. He can give love after your experiencing hatred and hatred after enjoying love. He can give you determination after your uncertainty and uncertainty after having determination. He can give you strong desires after your experiencing dislike and dislike after having strong desires. He can give you willingness after experiencing fear and concerns and fear after having strong willingness. He can give you hope after despair and despair after having a great deal of hope. He can give you good remembrance of what you had no idea and remove what you may have had as a belief.” He kept reminding and counting for me the effects of His power within my soul that I could not deny and I begin to have a feeling that all that is between me and him will all appear in the open.” From the same source the following is narrated from a number of our people in a Marfu‘ manner as additional statements to the above discourse of ibn abu al-‘Awja’ with Imam abu ‘Abdallah (a. s.). That abu al-‘Awja’ came the next day to the meeting of the Imam and sat down quietly. The Imam (a. s.) said to him, “Would you like to review the issues we discussed yesterday?” He replied, “I did intend to do so, O son of the messenger of Allah.” The Imam then said, “It is strange that one who does not believe in Allah acknowledges the existence of the messenger of Allah.” He replied, “It is only the habit that made me say so.” The ‘Alim (the Imam) then asked, “What is it that keeps you quite?” He replied, “It is your excellence and awesome spiritual ability that hold my tongue back from speaking. I have seen many scholars and have debated many theologians but I never experienced such an awesome feeling from them as I feel in your presence.” The Imam then said, “ It may happen. I would like to open this session with a question to you. The Imam turned to him and asked, “Are you created or uncreated?” ‘Abdul Karim ibn abu al-‘Awja’ answered, “ I am uncreated.” The ‘Alim then asked him, “Describe for us then, how you might have been if you were created.” ‘Abdal Karim remained quiet and confused and began to scribble scrabble with a piece of wood, saying, long, wide, deep, short, moving and motionless all these are the qualities of His creatures.” The ‘Alim (Imam) then said, “If you do not know anything other than these as the qualities of the creation then consider yourself a creature because that is what you find within yourself that take place and come into existence.” ‘Abdal Karim then said, “You have asked me a question that no one before had ever asked and no one ever would ask afterwards.” Abu ‘Abdallah then said, “It is fine. I noticed that you did not ask any thing in the time past but how would you know that you will not ask any thing in future? Besides, O ‘Abdal Karim, what you said is against your notion that from the beginning all things are equal. How then you made them before and after? The Imam then said, “O ‘Abdal Karim let me explain it for you. Suppose if you had a bag with you full of pearls and someone asked you, “Is there a Dinar in your bag?” You then denied and said, “No, there is no Dinar in my bag.” The person then said, “Alright, then describe for me the qualities of the Dinar but you had no knowledge of the qualities of the Dinar. Could you deny the existence of the Dinar that was from the bag but you did not know about it?” he replied, “No, I would not deny.” The Imam then said, “The world is bigger, taller and wider than a bag. Perhaps in the world there is a creature as such that you do not know in whose case you would not be able to tell the qualities of the created from the non-created.” ‘Abdal Karim remained quiet but some of his people agreed to accept Islam and a few of them remained. He came again to the meeting of the Imam on the third day and said, “I like to reverse the question.” The Imam replied, “Ask whatever you like.” He then asked, “What is the proof that bodies did not exist and then they came into existence?” The Imam then said, “I have not seen anything small or large that on adding to it something of the same size would not make it bigger and in this there is a change and transformation from the first condition. If it, however, would have been eternal, there would have been no changing and transformation. What may cease to exist or change it may come into existence and may get destroyed, thus, with its existence after its none existence is entering into the state of coming into being and as being eternal this will take it into nothingness but the two qualities of being eternal and nothingness and the qualities of a contingent and something without a beginning in one thing do come together.” ‘Abdal Karim then said, “Suppose, I noticed that with a view to the two conditions you mentioned you considered it a proof of their contingency. If, however, things would remain small, despite the addition, then how would you prove their contingency?” The ‘Alim then said, “We speak of this universe that is already there. Were we to take it away and place another universe in its place nothingness would have, certainly, been a stronger proof of its contingency than its removal and its replacing with a different one. I, however, will answer you according to your assumption. If things would still remain small but it would certainly come into one’s thinking that whenever something like it added to another thing it then would be bigger. The fact that it can change is proof of its becoming temporal and in its changing condition is proof of its contingency. There is nothing beyond it for you, O ‘Abdal Karim. ‘Abdal Karim had nothing else to say. Next year he met the Imam (a. s.) in Makkah again and people from his followers said that ‘Abdal Karim has become a Muslim. The Imam told him that ‘Abdal Karim was blind in this matter and would not become a Muslim. When he saw the ‘Alim he said, “My master, my chief!” The ‘Alim then asked him, “What brings you here?” He then replied, “It is the habits of the body and the traditions of the town to see what craziness makes them shave and throw pebbles.” The ‘Alim said, “It seems that you still live in your arrogance and misguidance, O ‘Abdal Karim.” He began to speak but the Imam said, “Disputation during Hajj is not permissible. The Imam freed his gown from the hand of the heretic man and said, “If it is the way you say and it is not true, then we as well as you are all saved. However, if it is the way we say and it is true we are saved but you are destroyed.” ‘Abdal Karim then turned to his people saying, “I feel pain in my heart. Take me back. They took him away and he died.

ضعيف

Chapter on Contingency of the Universe and Proof of the Existence of its Creator - Hadith 1685

3ـ حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ الاسَدِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ الرَّازِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ بُرْدٍ الدِّينَوَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله الْخُرَاسَانِيِّ خَادِمِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ دَخَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) وَعِنْدَهُ جَمَاعَةٌ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَيُّهَا الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ الْقَوْلُ قَوْلَكُمْ وَلَيْسَ هُوَ كَمَا تَقُولُونَ أَ لَسْنَا وَإِيَّاكُمْ شَرَعاً سَوَاءً لا يَضُرُّنَا مَا صَلَّيْنَا وَصُمْنَا وَزَكَّيْنَا وَأَقْرَرْنَا فَسَكَتَ الرَّجُلُ ثُمَّ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) وَإِنْ كَانَ الْقَوْلُ قَوْلَنَا وَهُوَ قَوْلُنَا أَ لَسْتُمْ قَدْ هَلَكْتُمْ وَنَجَوْنَا فَقَالَ رَحِمَكَ الله أَوْجِدْنِي كَيْفَ هُوَ وَأَيْنَ هُوَ فَقَالَ وَيْلَكَ إِنَّ الَّذِي ذَهَبْتَ إِلَيْهِ غَلَطٌ هُوَ أَيَّنَ الايْنَ بِلا أَيْنٍ وَكَيَّفَ الْكَيْفَ بِلا كَيْفٍ فَلا يُعْرَفُ بِالْكَيْفُوفِيَّةِ وَلا بِأَيْنُونِيَّةٍ وَلا يُدْرَكُ بِحَاسَّةٍ وَلا يُقَاسُ بِشَيْ‏ءٍ فَقَالَ الرَّجُلُ فَإِذاً إِنَّهُ لا شَيْ‏ءَ إِذَا لَمْ يُدْرَكْ بِحَاسَّةٍ مِنَ الْحَوَاسِّ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) وَيْلَكَ لَمَّا عَجَزَتْ حَوَاسُّكَ عَنْ إِدْرَاكِهِ أَنْكَرْتَ رُبُوبِيَّتَهُ وَنَحْنُ إِذَا عَجَزَتْ حَوَاسُّنَا عَنْ إِدْرَاكِهِ أَيْقَنَّا أَنَّهُ رَبُّنَا بِخِلافِ شَيْ‏ءٍ مِنَ الاشْيَاءِ قَالَ الرَّجُلُ فَأَخْبِرْنِي مَتَى كَانَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَخْبِرْنِي مَتَى لَمْ يَكُنْ فَأُخْبِرَكَ مَتَى كَانَ قَالَ الرَّجُلُ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنِّي لَمَّا نَظَرْتُ إِلَى جَسَدِي وَلَمْ يُمْكِنِّي فِيهِ زِيَادَةٌ وَلا نُقْصَانٌ فِي الْعَرْضِ وَالطُّولِ وَدَفْعِ الْمَكَارِهِ عَنْهُ وَجَرِّ الْمَنْفَعَةِ إِلَيْهِ عَلِمْتُ أَنَّ لِهَذَا الْبُنْيَانِ بَانِياً فَأَقْرَرْتُ بِهِ مَعَ مَا أَرَى مِنْ دَوَرَانِ الْفَلَكِ بِقُدْرَتِهِ وَإِنْشَاءِ السَّحَابِ وَتَصْرِيفِ الرِّيَاحَ وَمَجْرَى الشَّمْسِ وَالْقَمَرِ وَالنُّجُومِ وَغَيْرِ ذَلِكَ مِنَ الايَاتِ الْعَجِيبَاتِ الْمُبَيِّنَاتِ عَلِمْتُ أَنَّ لِهَذَا مُقَدِّراً وَمُنْشِئاً.

3. Muhammad ibn Ja‘far al-Asadi has narrated from Muhammad ibn Esma‘il al-Barmaki al-Razi from al-Husayn ibn al-Hassan ibn Bard al-Daynuri from Muhammad ibn Ali from Muhammad ibn ‘Abdallah al-Khurasani the an employee of Imam al-Rida (a. s.) who has said the following. “An atheist man came to Imam abu al-Hassan (a. s.) while group of people was present there. The Imam (a. s.) said to him, “Consider, if what you say would be true which is not true, in such case, we all will be equal. Our fasting, prayers, giving charity and belief will not harm us.” The man remained quite. The Imam then said, “If what we say would be true, which, in fact, is true then you will be the one facing your destruction and we will be saved.” The man then said, “Please help me learn where is He and how is He?” The Imam then said, “What is the matter with you? What you say is not right. He is the ‘where’ of ‘where’ but without ‘where’. He is the ‘how’ of ‘how’ without ‘how’. He can not be defined with ‘how’ and ‘where’ and can not be comprehended with the senses or compared with anything.” The man then asked, “Tell me then when was He?” The Imam replied, “You tell me, when He was not there so that I would tell when He was there?” The man then asked, “What is the proof for His existence?” The Imam said, “When I look at my body I find that I can not do any addition or alteration to it such as width and breadth or remove its sufferings and attract all its interests. I then come to understand that for this establishment there must be a founder and then I acknowledge His existence. Besides, I see all the orbiting planets and stars, the creation of the clouds and driving of the winds, the paths of the sun, the moon, the stars and other things of the marvelous clear signs I come to believe that there is One who has designed and created all such wonderful things”

Chapter on Contingency of the Universe and Proof of the Existence of its Creator - Hadith 1686

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْخَفَّافِ أَوْ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ إِنَّ عَبْدَ الله الدَّيَصَانِيَّ سَأَلَ هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَكَ رَبٌّ فَقَالَ بَلَى قَالَ أَ قَادِرٌ هُوَ قَالَ نَعَمْ قَادِرٌ قَاهِرٌ قَالَ يَقْدِرُ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لا تَكْبُرُ الْبَيْضَةُ وَلا تَصْغُرُ الدُّنْيَا قَالَ هِشَامٌ النَّظِرَةَ فَقَالَ لَهُ قَدْ أَنْظَرْتُكَ حَوْلاً ثُمَّ خَرَجَ عَنْهُ فَرَكِبَ هِشَامٌ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَقَالَ لَهُ يَا ابْنَ رَسُولِ الله أَتَانِي عَبْدُ الله الدَّيَصَانِيُّ بِمَسْأَلَةٍ لَيْسَ الْمُعَوَّلُ فِيهَا إِلا عَلَى الله وَعَلَيْكَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) عَمَّا ذَا سَأَلَكَ فَقَالَ قَالَ لِي كَيْتَ وَكَيْتَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا هِشَامُ كَمْ حَوَاسُّكَ قَالَ خَمْسٌ قَالَ أَيُّهَا أَصْغَرُ قَالَ النَّاظِرُ قَالَ وَكَمْ قَدْرُ النَّاظِرِ قَالَ مِثْلُ الْعَدَسَةِ أَوْ أَقَلُّ مِنْهَا فَقَالَ لَهُ يَا هِشَامُ فَانْظُرْ أَمَامَكَ وَفَوْقَكَ وَأَخْبِرْنِي بِمَا تَرَى فَقَالَ أَرَى سَمَاءً وَأَرْضاً وَدُوراً وَقُصُوراً وَبَرَارِيَ وَجِبِالاً وَأَنْهَاراً فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الَّذِي قَدَرَ أَنْ يُدْخِلَ الَّذِي تَرَاهُ الْعَدَسَةَ أَوْ أَقَلَّ مِنْهَا قَادِرٌ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لا تَصْغَرُ الدُّنْيَا وَلا تَكْبُرُ الْبَيْضَةُ فَأَكَبَّ هِشَامٌ عَلَيْهِ وَقَبَّلَ يَدَيْهِ وَرَأْسَهُ وَرِجْلَيْهِ وَقَالَ حَسْبِي يَا ابْنَ رَسُولِ الله وَانْصَرَفَ إِلَى مَنْزِلِهِ وَغَدَا عَلَيْهِ الدَّيَصَانِيُّ فَقَالَ لَهُ يَا هِشَامُ إِنِّي جِئْتُكَ مُسَلِّماً وَلَمْ أَجِئْكَ مُتَقَاضِياً لِلْجَوَابِ فَقَالَ لَهُ هِشَامٌ إِنْ كُنْتَ جِئْتَ مُتَقَاضِياً فَهَاكَ الْجَوَابَ فَخَرَجَ الدَّيَصَانِيُّ عَنْهُ حَتَّى أَتَى بَابَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَلَمَّا قَعَدَ قَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا اسْمُكَ فَخَرَجَ عَنْهُ وَلَمْ يُخْبِرْهُ بِاسْمِهِ فَقَالَ لَهُ أَصْحَابُهُ كَيْفَ لَمْ تُخْبِرْهُ بِاسْمِكَ قَالَ لَوْ كُنْتُ قُلْتُ لَهُ عَبْدُ الله كَانَ يَقُولُ مَنْ هَذَا الَّذِي أَنْتَ لَهُ عَبْدٌ فَقَالُوا لَهُ عُدْ إِلَيْهِ وَقُلْ لَهُ يَدُلُّكَ عَلَى مَعْبُودِكَ وَلا يَسْأَلُكَ عَنِ اسْمِكَ فَرَجَعَ إِلَيْهِ فَقَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي وَلا تَسْأَلْنِي عَنِ اسْمِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اجْلِسْ وَإِذَا غُلامٌ لَهُ صَغِيرٌ فِي كَفِّهِ بَيْضَةٌ يَلْعَبُ بِهَا فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَاوِلْنِي يَا غُلامُ الْبَيْضَةَ فَنَاوَلَهُ إِيَّاهَا فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا دَيَصَانِيُّ هَذَا حِصْنٌ مَكْنُونٌ لَهُ جِلْدٌ غَلِيظٌ وَتَحْتَ الْجِلْدِ الْغَلِيظِ جِلْدٌ رَقِيقٌ وَتَحْتَ الْجِلْدِ الرَّقِيقِ ذَهَبَةٌ مَائِعَةٌ وَفِضَّةٌ ذَائِبَةٌ فَلا الذَّهَبَةُ الْمَائِعَةُ تَخْتَلِطُ بِالْفِضَّةِ الذَّائِبَةِ وَلا الْفِضَّةُ الذَّائِبَةُ تَخْتَلِطُ بِالذَّهَبَةِ الْمَائِعَةِ فَهِيَ عَلَى حَالِهَا لَمْ يَخْرُجْ مِنْهَا خَارِجٌ مُصْلِحٌ فَيُخْبِرَ عَنْ صَلاحِهَا وَلا دَخَلَ فِيهَا مُفْسِدٌ فَيُخْبِرَ عَنْ فَسَادِهَا لا يُدْرَى لِلذَّكَرِ خُلِقَتْ أَمْ لِلانْثَى تَنْفَلِقُ عَنْ مِثْلِ أَلْوَانِ الطَّوَاوِيسِ أَ تَرَى لَهَا مُدَبِّراً قَالَ فَأَطْرَقَ مَلِيّاً ثُمَّ قَالَ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّكَ إِمَامٌ وَحُجَّةٌ مِنَ الله عَلَى خَلْقِهِ وَأَنَا تَائِبٌ مِمَّا كُنْتُ فِيهِ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn Ishaq al-Khaffaf or from his father from Muhammad ibn Ishaq who has said the following. “‘Abdallah al-Daysani asked Hisham ibn al-Hakam, ‘Do you have a God?’” He replied, “Yes, I have a God.” He then asked, “Is He powerful?” Hisham then replied, “Yes, He is powerful and the most powerful One.” The man then asked, “Can He fit the whole world inside an egg without any change in the size of either one?” Hisham then said, “Give me a little time.” The man said, “I give you one whole year and he left.” Hisham then went to see Imam abu ‘Abdallah (a. s.) for an Answer. After asking permission that he was granted Hisham explained, “Al-Daysani asked me a question today and I see no one except Allah and yourself to answer it.” The Imam then asked, “What is the question?” Hisham restated the question that al-Daysani had asked. The Imam then said, “O Hisham, how many are your senses?” He replied, “They are five.” The Imam then asked, “Which one is the smallest?” He replied, “The seeing sense.” The Imam then asked, “How big is its size?” He replied, “It is about the size of the pupil or smaller.” The Imam then said, “O Hisham, look in front of you and above you and then tell me what you have seen.” Hisham then replied, “I can see the sky, the earth, the houses, the buildings, the land, the mountains and the water canals.” The Imam then said, “The One who has been able to fit all that you can see in a pupil or even a smaller thing is also able to fit the whole world in side an egg without any change in the size of any one of them. Hisham bowed down and kissed the feet, the hands and the head of the Imam (a. s.) saying, “This is enough for me O descendant of the holy Prophet and then left for his home. The next day al-Daysani met him and said, “I have come just to say greetings to you and not for an answer to my question” Hisham then said, “Even if you may have come for an answer it is ready.” Al-Daysani then left to meet Imam abu ‘Abdallah (a. s.) and after asking permission for a meeting which was granted he sat down and said, “O Ja‘far ibn Muhammad, “Guide me to my Lord.” The Imam then asked, “What is your name?” He then left without answering the Imam and his people asked him, “Why did you not answer the Imam?” He replied, “Were I to tell him that it is ‘Abdallah he would then ask that who is this Lord whose slave are you?” They then said, “Return to him and ask him to guide you to your Lord without asking your name.” He then returned back to the Imam and asked, “O Ja‘far ibn Muhammad, “Guide me to my Lord but do not ask my name.” The Imam asked him to sit down. A young boy, son of the Imam was there playing with an egg in his hand and the Imam asked, “Fetch me the egg O young man. The boy gave the egg to the Imam who said, “O Daysani, this is a secure castle. It has a thicker outer shell and inside of it there is much finer shell inside of which there is liquid gold and flowing silver. The liquid gold does not mix with the flowing silver nor does the flowing silver mix the liquid gold. Such is its condition no expert comes out there from to find out what is beneficial to it to report back all about it nor any corrupting agent enters therein so that its problems would be reported. No one knows if it is created for a male or a female. It will burst out with colors of a peacock. Do you think there is someone to design and manage it? Al-Daysani thought quietly and said, “I testify that there is no god but Allah Who is the only Lord and has no partner. I testify that Muhammad (s. a) is His servant and messenger and that you are the Imam and an authority from Allah over his creatures and I repent because of previous beliefs.”

مجهول

Chapter on Contingency of the Universe and Proof of the Existence of its Creator - Hadith 1687

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَكَانَ مِنْ قَوْلِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام): لا يَخْلُو قَوْلُكَ إِنَّهُمَا اثْنَانِ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ أَوْ يَكُونَا ضَعِيفَيْنِ أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَالاخَرُ ضَعِيفاً فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لا يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَيَتَفَرَّدُ بِالتَّدْبِيرِ وَإِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَالاخَرَ ضَعِيفٌ ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي فَإِنْ قُلْتَ إِنَّهُمَا اثْنَانِ لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ أَوْ مُفْتَرِقَيْنِ مِنْ كُلِّ جِهَةٍ فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً وَالْفَلَكَ جَارِياً وَالتَّدْبِيرَ وَاحِداً وَاللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ دَلَّ صِحَّةُ الامْرِ وَالتَّدْبِيرِ وَائْتِلافُ الامْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فُرْجَةٌ مَا بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلاثَةٌ فَإِنِ ادَّعَيْتَ ثَلاثَةً لَزِمَكَ مَا قُلْتَ فِي الاثْنَيْنِ حَتَّى تَكُونَ بَيْنَهُمْ فُرْجَةٌ فَيَكُونُوا خَمْسَةً ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لا نِهَايَةَ لَهُ فِي الْكَثْرَةِ قَالَ هِشَامٌ فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وُجُودُ الافَاعِيلِ دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا أَ لا تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مُشَيَّدٍ مَبْنِيٍّ عَلِمْتَ أَنَّ لَهُ بَانِياً وَإِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَلَمْ تُشَاهِدْهُ قَالَ فَمَا هُوَ قَالَ شَيْ‏ءٌ بِخِلافِ الاشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَأَنَّهُ شَيْ‏ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لا جِسْمٌ وَلا صُورَةٌ وَلا يُحَسُّ وَلا يُجَسُّ وَلا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لا تُدْرِكُهُ الاوْهَامُ وَلا تَنْقُصُهُ الدُّهُورُ وَلا تُغَيِّرُهُ الازْمَانُ.

5. Ali ibn Ibrahim reported from his father, from Abbas ibn Amr al-Fuqaymi, from Hisham ibn al-Hakam, regarding the narration of the heretic who came to Abu Abdillah al-Sadiq (as). Among the statements of the Imam was: <br> "Your claim (of polytheism) does not exclude the possibility that the two (Gods) are either both eternal and powerful or limited, or that one of them is powerful while the other is limited. If they are both powerful, then why doesn’t one of them repel the other and take sole control? And if you claim that one of them is powerful and the other is limited, it is established that there is only one, as we would say the manifest incapacity in the second. <br> If you say that there are two, they cannot be devoid of being either in complete agreement or completely divergent in every aspect. When we observe that creation is organized, the celestial bodies are in motion, and the management is unified, as well as the alternation of night and day, the sun and the moon, it indicates the correctness of the matter and the unity of management. <br> You must admit that if you claim there are two, there must be a gap between them until they become two, and thus the gap becomes a third entity alongside them. This implies that you are asserting three. If you claim three, then what you said about the two must apply until there is a gap between them, making them five. Then the count will continue indefinitely into what has no limit in multiplicity." <br> Hisham said: "Then the heretic asked, 'What is the proof of this?' Abu Abdullah (as) said: 'The existence of actions indicates that there is a Creator who made them. Do you not see that when you look at a constructed building, you know it has a builder, even if you have not seen the builder or witnessed him?' <br> The heretic then asked, 'What is it?' Abu Abdullah (as) replied: 'It is something contrary to other things; refer my statement to the affirmation of a meaning, and that it is something in the reality of existence, but it is neither a body nor a form, nor is it tangible or measurable. It cannot be perceived by the five senses; it cannot be grasped by imagination, nor can it be diminished by time, nor altered by the ages.'"

مجهول

Chapter on Contingency of the Universe and Proof of the Existence of its Creator - Hadith 1688

6ـ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كَفَى لاولِي الالْبَابِ بِخَلْقِ الرَّبِّ الْمُسَخِّرِ وَمُلْكِ الرَّبِّ الْقَاهِرِ وَجَلالِ الرَّبِّ الظَّاهِرِ وَنُورِ الرَّبِّ الْبَاهِرِ وَبُرْهَانِ الرَّبِّ الصَّادِقِ وَمَا أَنْطَقَ بِهِ أَلْسُنَ الْعِبَادِ وَمَا أَرْسَلَ بِهِ الرُّسُلَ وَمَا أَنْزَلَ عَلَى الْعِبَادِ دَلِيلاً عَلَى الرَّبِّ.

6. Muhammad ibn Ya‘qub has said that a number of our people have narrated from Ahmad ibn Muhammad al-Barqi from his father, from Ali ibn al-Ni‘man, from ibn Maskan, from Dawud ibn Farqad from abu Sa‘id al-Zuhri from Imam abu Ja‘far (a. s.) who said the following. “For the people of understanding as proof of the existence of the Allah it is enough that He has created all things and has kept them full under His control. It is enough proof that He is the Most powerful king. It is enough proof that His Majesty is manifest everywhere. That His light is the Most bright that His testimony is the Most truthful. There is enough proof of His existence in what the people speak and what the messengers have brought and what he has revealed to people as proof of His Own existence.”

مجهول

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1689

1ـ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنِ التَّوْحِيدِ فَقُلْتُ أَتَوَهَّمُ شَيْئاً فَقَالَ نَعَمْ غَيْرَ مَعْقُولٍ وَلا مَحْدُودٍ فَمَا وَقَعَ وَهْمُكَ عَلَيْهِ مِنْ شَيْ‏ءٍ فَهُوَ خِلافُهُ لا يُشْبِهُهُ شَيْ‏ءٌ وَلا تُدْرِكُهُ الاوْهَامُ كَيْفَ تُدْرِكُهُ الاوْهَامُ وَهُوَ خِلافُ مَا يُعْقَلُ وَخِلافُ مَا يُتَصَوَّرُ فِي الاوْهَامِ إِنَّمَا يُتَوَهَّمُ شَيْ‏ءٌ غَيْرُ مَعْقُولٍ وَلا مَحْدُودٍ.

1 - Muhammad ibn Ya'qub reported from Ali ibn Ibrahim, from Muhammad ibn Isa, from Abd al-Rahman ibn Abi Najran, who said: I asked Abu Ja'far al-Baqir (as) about Tawhid, and I said: "I imagine something." He replied: "Yes, it is something that is neither rational nor limited. Whatever your imagination has conceived of anything, it is the opposite of it; nothing resembles Him, and the imagination cannot comprehend Him. How can the imagination grasp Him when He is contrary to what is rational and contrary to what can be conceived in imagination? Rather, what is imagined is something that is neither rational nor limited."

صحيح

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1690

2ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) يَجُوزُ أَنْ يُقَالَ لله إِنَّهُ شَيْ‏ءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَحَدِّ التَّشْبِيهِ.

2. Muhammad ibn ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Husayn ibn Sa‘id who said that I asked Imam abu Ja‘far, the second (a. s.) the following. “Is it permissible to say that Allah is a thing?” The Imam replied, “Yes, because it removes two kinds of limitations, the limitation of being forgotten altogether and that of considering Him like other things.”

ضعيف

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1691

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ رَفَعَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله خِلْوٌ مِنْ خَلْقِهِ وَخَلْقَهُ خِلْوٌ مِنْهُ وَكُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلا الله.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu al-Maghra in a marfu‘ manner from Imam abu Ja‘far (a. s.) who has said the following. “Allah is distinct from His creatures and His creatures are different from Him and whatever that is called a thing is a creature except Allah.”

مرفوع

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1692

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله خِلْوٌ مِنْ خَلْقِهِ وَخَلْقَهُ خِلْوٌ مِنْهُ وَكُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلا الله فَهُوَ مَخْلُوقٌ وَالله خَالِقُ كُلِّ شَيْ‏ءٍ تَبَارَكَ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

4. A number of our companions from Ahmad b. Muhammad b. Khalid al-Barqiyy, from his father, from al-Nadr b. Suwayd, from Yahya al-Halabiyy, from ibn Muskan, from Zurarah b. A'yun who said: I heard Abi 'Abdillah (a. s.) saying: “Allah is distinct from His creatures and the creatures are different from Him. Whatever could be called a thing is a creature except Allah Who is the Creator of all things. Holy is He for Whom there is no similarity and He is all-hearing and all-aware.”

صحيح

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1693

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خِلْوٌ مِنْ خَلْقِهِ وَخَلْقَهُ خِلْوٌ مِنْهُ وَكُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلا الله تَعَالَى فَهُوَ مَخْلُوقٌ وَالله خَالِقُ كُلِّ شَيْ‏ءٍ.

5. Ali ibn Ibrahim reported from his father, from Ibn Abi 'Umayr, from Ali ibn 'Atiyyah, from Khaythamah, from abu Ja‘far (a. s.) who said, “Allah is distinct from His creation, and his creation is distinct from Him, and everything what the name ‘thing’ occurs upon, apart from Allah the Exalted, is created. And Allah is the Creator of all things.”

حسن

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1694

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لِلزِّنْدِيقِ حِينَ سَأَلَهُ مَا هُوَ قَالَ هُوَ شَيْ‏ءٌ بِخِلافِ الاشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَأَنَّهُ شَيْ‏ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لا جِسْمٌ وَلا صُورَةٌ وَلا يُحَسُّ وَلا يُجَسُّ وَلا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لا تُدْرِكُهُ الاوْهَامُ وَلا تَنْقُصُهُ الدُّهُورُ وَلا تُغَيِّرُهُ الازْمَانُ فَقَالَ لَهُ السَّائِلُ فَتَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ قَالَ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَبَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَيُبْصِرُ بِنَفْسِهِ لَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ يَسْمَعُ بِنَفْسِهِ وَبَصِيرٌ يُبْصِرُ بِنَفْسِهِ أَنَّهُ شَيْ‏ءٌ وَالنَّفْسُ شَيْ‏ءٌ آخَرُ وَلَكِنْ أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولاً وَإِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلاً فَأَقُولُ إِنَّهُ سَمِيعٌ بِكُلِّهِ لا أَنَّ الْكُلَّ مِنْهُ لَهُ بَعْضٌ وَلَكِنِّي أَرَدْتُ إِفْهَامَكَ وَالتَّعْبِيرُ عَنْ نَفْسِي وَلَيْسَ مَرْجِعِي فِي ذَلِكَ إِلا إِلَى أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلا اخْتِلافِ الذَّاتِ وَلا اخْتِلافِ الْمَعْنَى قَالَ لَهُ السَّائِلُ فَمَا هُوَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هُوَ الرَّبُّ وَهُوَ الْمَعْبُودُ وَهُوَ الله وَلَيْسَ قَوْلِي الله إِثْبَاتَ هَذِهِ الْحُرُوفِ أَلِفٍ وَلامٍ وَهَاءٍ وَلا رَاءٍ وَلا بَاءٍ وَلَكِنِ ارْجِعْ إِلَى مَعْنًى وَشَيْ‏ءٍ خَالِقِ الاشْيَاءِ وَصَانِعِهَا وَنَعْتِ هَذِهِ الْحُرُوفِ وَهُوَ الْمَعْنَى سُمِّيَ بِهِ الله وَالرَّحْمَنُ وَالرَّحِيمُ وَالْعَزِيزُ وَأَشْبَاهُ ذَلِكَ مِنْ أَسْمَائِهِ وَهُوَ الْمَعْبُودُ جَلَّ وَعَزَّ قَالَ لَهُ السَّائِلُ فَإِنَّا لَمْ نَجِدْ مَوْهُوماً إِلا مَخْلُوقاً قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَوْ كَانَ ذَلِكَ كَمَا تَقُولُ لَكَانَ التَّوْحِيدُ عَنَّا مُرْتَفِعاً لانَّا لَمْ نُكَلَّفْ غَيْرَ مَوْهُومٍ وَلَكِنَّا نَقُولُ كُلُّ مَوْهُومٍ بِالْحَوَاسِّ مُدْرَكٍ بِهِ تَحُدُّهُ الْحَوَاسُّ وَتُمَثِّلُهُ فَهُوَ مَخْلُوقٌ إِذْ كَانَ النَّفْيُ هُوَ الابْطَالَ وَالْعَدَمَ وَالْجِهَةُ الثَّانِيَةُ التَّشْبِيهُ إِذْ كَانَ التَّشْبِيهُ هُوَ صِفَةَ الْمَخْلُوقِ الظَّاهِرِ التَّرْكِيبِ وَالتَّأْلِيفِ فَلَمْ يَكُنْ بُدٌّ مِنْ إِثْبَاتِ الصَّانِعِ لِوُجُودِ الْمَصْنُوعِينَ وَالاضْطِرَارِ إِلَيْهِمْ أَنَّهُمْ مَصْنُوعُونَ وَأَنَّ صَانِعَهُمْ غَيْرُهُمْ وَلَيْسَ مِثْلَهُمْ إِذْ كَانَ مِثْلُهُمْ شَبِيهاً بِهِمْ فِي ظَاهِرِ التَّرْكِيبِ وَالتَّأْلِيفِ وَفِيمَا يَجْرِي عَلَيْهِمْ مِنْ حُدُوثِهِمْ بَعْدَ إِذْ لَمْ يَكُونُوا وَتَنَقُّلِهِمْ مِنَ صِغَرٍ إِلَى كِبَرٍ وَسَوَادٍ إِلَى بَيَاضٍ وَقُوَّةٍ إِلَى ضَعْفٍ وَأَحْوَالٍ مَوْجُودَةٍ لا حَاجَةَ بِنَا إِلَى تَفْسِيرِهَا لِبَيَانِهَا وَوُجُودِهَا قَالَ لَهُ السَّائِلُ فَقَدْ حَدَدْتَهُ إِذْ أَثْبَتَّ وُجُودَهُ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَمْ أَحُدَّهُ وَلَكِنِّي أَثْبَتُّهُ إِذْ لَمْ يَكُنْ بَيْنَ النَّفْيِ وَالاثْبَاتِ مَنْزِلَةٌ قَالَ لَهُ السَّائِلُ فَلَهُ إِنِّيَّةٌ وَمَائِيَّةٌ قَالَ نَعَمْ لا يُثْبَتُ الشَّيْ‏ءُ إِلا بِإِنِّيَّةٍ وَمَائِيَّةٍ قَالَ لَهُ السَّائِلُ فَلَهُ كَيْفِيَّةٌ قَالَ لا لانَّ الْكَيْفِيَّةَ جِهَةُ الصِّفَةِ وَالاحَاطَةِ وَلَكِنْ لا بُدَّ مِنَ الْخُرُوجِ مِنْ جِهَةِ التَّعْطِيلِ وَالتَّشْبِيهِ لانَّ مَنْ نَفَاهُ فَقَدْ أَنْكَرَهُ وَدَفَعَ رُبُوبِيَّتَهُ وَأَبْطَلَهُ وَمَنْ شَبَّهَهُ بِغَيْرِهِ فَقَدْ أَثْبَتَهُ بِصِفَةِ الْمَخْلُوقِينَ الْمَصْنُوعِينَ الَّذِينَ لا يَسْتَحِقُّونَ الرُّبُوبِيَّةَ وَلَكِنْ لا بُدَّ مِنْ إِثْبَاتِ أَنَّ لَهُ كَيْفِيَّةً لا يَسْتَحِقُّهَا غَيْرُهُ وَلا يُشَارِكُ فِيهَا وَلا يُحَاطُ بِهَا وَلا يَعْلَمُهَا غَيْرُهُ قَالَ السَّائِلُ فَيُعَانِي الاشْيَاءَ بِنَفْسِهِ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هُوَ أَجَلُّ مِنْ أَنْ يُعَانِيَ الاشْيَاءَ بِمُبَاشَرَةٍ وَمُعَالَجَةٍ لانَّ ذَلِكَ صِفَةُ الْمَخْلُوقِ الَّذِي لا تَجِي‏ءُ الاشْيَاءُ لَهُ إِلا بِالْمُبَاشَرَةِ وَالْمُعَالَجَةِ وَهُوَ مُتَعَالٍ نَافِذُ الارَادَةِ وَالْمَشِيئَةِ فَعَّالٌ لِمَا يَشَاءُ.

6 - Ali ibn Ibrahim reported from his father, from Abbas ibn Amr al-Fuqaymi, from Hisham ibn al-Hakam, who said: Abu Abdullah al-Sadiq (as) said to the heretic when he asked him, "What is He (Allah)?" He said: "He is something contrary to other things; refer my statement to the affirmation of a meaning, and that it is something in the reality of existence, but it is neither a body nor a form, nor can it be sensed or grasped. It cannot be perceived by the five senses; it cannot be comprehended by imagination, nor diminished by time, nor altered by the ages." <br> The questioner said: "Then you say He is Hearing and Seeing?" He replied: "He is Hearing and Seeing, Hearing without organs and Seeing without instruments; rather, He hears by Himself and sees by Himself. My statement that 'He is Hearing by Himself and Seeing by Himself' does not imply that He is something distinct, but I intended to express myself since I was asked, and to clarify for you since you were inquiring. Thus, I say: He is Hearing in His entirety, not that the whole of Him has a part, but I wanted to convey this for your understanding and to express my own meaning. My reference in this is solely to Him being the All-Hearing, the All-Seeing, the All-Knowing, the All-Aware, without any difference in essence or meaning." <br> The questioner asked: "What is He?" Abu Abdullah (as) said: "He is the Lord, and He is the Object of Worship, and He is Allah." My statement that 'Allah' affirms these letters, the Alif, the Lam, the Ha, and the Ra, is not intended. Rather, refer to the meaning and the entity that creates all things and brings them into existence, and the description of these letters; He is the meaning for which the name 'Allah' is called, as well as 'The Merciful', 'The Compassionate', 'The Almighty', and similar names. He is the Object of Worship, Exalted and Glorious. <br> The questioner then said: "But we do not find a concept except that it is created." Abu Abdullah (as) replied: "If that were as you say, then Tawhid would be negated for us, as we would not be obliged to acknowledge anything other than what is imagined. However, we say that every imagined concept is perceived through the senses; the senses limit it and represent it. Thus, it is a created entity, for if negation implies nullification and absence, then the second aspect is likening it to the qualities of apparent, composite creation. Therefore, it is necessary to affirm the Creator's existence due to the existence of the created beings and the necessity of them being created. Their creator is other than them and is not similar to them, for if He were like them, He would share in the composition and assembly, and in the changes that occur to them after they did not exist, and their transitions from youth to old age, from darkness to light, from strength to weakness, and the states that exist do not require explanation to clarify their existence." <br> The questioner then said: "You have defined Him by affirming His existence." Abu Abdullah (as) said: "I have not defined Him, but I affirm Him, for there is no intermediate position between negation and affirmation." The questioner said: "Then He has attributes of being and quantity." He replied: "Yes, nothing can be affirmed except through attributes of being and quantity." The questioner asked: "Then He has a manner?" He said: "No, for manner is an attribute of description and limitation. However, it is necessary to move away from the aspects of negation and likening, for whoever denies Him has indeed denied Him and rejected His Lordship, while whoever likens Him to others has affirmed Him with the attributes of created beings who do not deserve Lordship. However, it is necessary to affirm that He has a manner that is not shared by others, and that He is not comparable in any way, and that none knows it except Him." <br> The questioner said: "Does He experience things by Himself?" Abu Abdullah (as) replied: "He is far above experiencing things directly and through direct contact, for that is a characteristic of created beings, which do not come to Him except through direct contact and intervention. He is Exalted, having effective will and desire, and He accomplishes whatever He wills."

Chapter on Can Allah (God) be Considered a Thing? - Hadith 1695

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ قَالَ سُئِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) أَ يَجُوزُ أَنْ يُقَالَ إِنَّ الله شَيْ‏ءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَحَدِّ التَّشْبِيهِ.

7. It is narrated from Imam abu Ja‘far (a. s.) who said when he was asked, “Is it permissible to say Allah is a thing?” “Yes, it is permissible because it excludes Him from being ignored altogether and from being analogized or considered similar to the creatures.”

مرسل

Chapter on (the Issue) that only He is proof of His Own Existence - Hadith 1696

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) اعْرِفُوا الله بِالله وَالرَّسُولَ بِالرِّسَالَةِ وَأُولِي الامْرِ بِالامْرِ بِالْمَعْرُوفِ وَالْعَدْلِ وَالاحْسَانِ. وَمَعْنَى قَوْلِهِ (عَلَيْهِ السَّلام) اعْرِفُوا الله بِالله يَعْنِي أَنَّ الله خَلَقَ الاشْخَاصَ وَالانْوَارَ وَالْجَوَاهِرَ وَالاعْيَانَ فَالاعْيَانُ الابْدَانُ وَالْجَوَاهِرُ الارْوَاحُ وَهُوَ جَلَّ وَعَزَّ لا يُشْبِهُ جِسْماً وَلا رُوحاً وَلَيْسَ لاحَدٍ فِي خَلْقِ الرُّوحِ الْحَسَّاسِ الدَّرَّاكِ أَمْرٌ وَلا سَبَبٌ هُوَ الْمُتَفَرِّدُ بِخَلْقِ الارْوَاحِ وَالاجْسَامِ فَإِذَا نَفَى عَنْهُ الشَّبَهَيْنِ شَبَهَ الابْدَانِ وَشَبَهَ الارْوَاحِ فَقَدْ عَرَفَ الله بِالله وَإِذَا شَبَّهَهُ بِالرُّوحِ أَوِ الْبَدَنِ أَوِ النُّورِ فَلَمْ يَعْرِفِ الله بِالله.

1. Ali ibn Muhammad has narrated from the people he mentioned from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Humran from al- Fadl ibn al-Sakan from Imam abu ‘Abdallah (a. s.) who has narrated the following. “Imam Ali (a. s.) has said, ‘Recognize Allah by Allah’s Own-Self, recognize the Messenger through his message and the people with Divine authority through their commanding others to do what is obligatory, the practice of justice and kindness.’” Al-Kulayni had made the following comment on the above passage. “Acknowledge the existence of Allah by His own self” means that Allah has created the individuals, the light, the substance and the objects. The objects are the bodies, the substance stand for the spirits and He is not similar to the bodies or spirit in any of the creatures. No one has any part or effect in the creation of the spirits that comprehend and feel. He is the only one who has created the spirits and the bodies. When similarity to both kinds of creatures; similarity to the bodies and spirits is negated from Him, then one has acknowledge the existence of Allah by Allah’s own self. If one considers Him similar to the spirits, lights or bodies he has not acknowledged His existence by His own self.

مجهول

Chapter on (the Issue) that only He is proof of His Own Existence - Hadith 1697

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ قَيْسِ بْنِ سِمْعَانَ بْنِ أَبِي رُبَيْحَةَ مَوْلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بِمَ عَرَفْتَ رَبَّكَ قَالَ بِمَا عَرَّفَنِي نَفْسَهُ قِيلَ وَكَيْفَ عَرَّفَكَ نَفْسَهُ قَالَ لا يُشْبِهُهُ صُورَةٌ وَلا يُحَسُّ بِالْحَوَاسِّ وَلا يُقَاسُ بِالنَّاسِ قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْ‏ءٍ وَلا يُقَالُ شَيْ‏ءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْ‏ءٍ وَلا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الاشْيَاءِ لا كَشَيْ‏ءٍ دَاخِلٍ فِي شَيْ‏ءٍ وَخَارِجٌ مِنَ الاشْيَاءِ لا كَشَيْ‏ءٍ خَارِجٍ مِنْ شَيْ‏ءٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَلا هَكَذَا غَيْرُهُ وَلِكُلِّ شَيْ‏ءٍ مُبْتَدَأٌ.

2 - A group from our companions reported from Ahmad ibn Muhammad ibn Khalid, from some of our companions, from Ali ibn Uqbah ibn Qais ibn Sim'an ibn Abi Rubayhah, a freedman of the Messenger of Allah (saw), who said: The Commander of the Faithful (as) was asked: "How did you come to know your Lord?" He said: "By what He has introduced Himself to me." It was asked: "And how did He introduce Himself to you?" He said: "He is not similar to any image, nor can He be perceived by the senses, nor can He be compared to people. He is close in His distance and distant in His closeness, above everything, and nothing is said to be above Him. He is not referred to as being before anything, nor can He be said to be inside things like something inside something else, nor outside of things like something outside of something else. Glorified is He who is thus, and none other is like Him. Everything has a beginning."

مرسل

Chapter on (the Issue) that only He is proof of His Own Existence - Hadith 1698

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنِّي نَاظَرْتُ قَوْماً فَقُلْتُ لَهُمْ إِنَّ الله جَلَّ جَلالُهُ أَجَلُّ وَأَعَزُّ وَأَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْعِبَادُ يُعْرَفُونَ بِالله فَقَالَ رَحِمَكَ الله.

3. Muhammad ibn Isma‘il has narrated the following from al-Fadl ibn shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said that I spoke to Imam abu ‘Abdallah (a. s.) saying, “I debated certain people and said to them, ‘Allah, Glory be to Him, is far Glorious, Majestic and Honorable than being defined by means of His creatures. In fact, the existence of the creatures is proved through the existence of Allah.’” The Imam (a. s.) said, “May Allah bestow up on you blessings.”

كالصحيح

Chapter on the minimum degree of knowledge of the existence of Allah - Hadith 1699

1ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الاقْرَارُ بِأَنَّهُ لا إِلَهَ غَيْرُهُ وَلا شِبْهَ لَهُ وَلا نَظِيرَ وَأَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَأَنَّهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ.

1 - Muhammad ibn al-Hasan reported from Abdullah ibn al-Hasan al-Alawi, and Ali ibn Ibrahim reported from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hamdani, all from al-Fath ibn Yazid, from Abu al-Hasan (as), who said: "I asked him about the lowest level of knowledge. He said: 'The acknowledgment that there is no deity other than Him, and that there is no similarity or counterpart to Him, and that He is Eternal, Affirmed, Existing, not lacking anything, and that there is nothing like Him.'"

مجهول

Chapter on the minimum degree of knowledge of the existence of Allah - Hadith 1700

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ طَاهِرِ بْنِ حَاتِمٍ فِي حَالِ اسْتِقَامَتِهِ أَنَّهُ كَتَبَ إِلَى الرَّجُلِ مَا الَّذِي لا يُجْتَزَأُ فِي مَعْرِفَةِ الْخَالِقِ بِدُونِهِ فَكَتَبَ إِلَيْهِ لَمْ يَزَلْ عَالِماً وَسَامِعاً وَبَصِيراً وَهُوَ الْفَعَّالُ لِمَا يُرِيدُ وَسُئِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) عَنِ الَّذِي لا يُجْتَزَأُ بِدُونِ ذَلِكَ مِنْ مَعْرِفَةِ الْخَالِقِ فَقَالَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَلا يُشْبِهُهُ شَيْ‏ءٌ لَمْ يَزَلْ عَالِماً سَمِيعاً بَصِيراً.

2. Ali ibn Ibrahim has narrated from Sahl ibn Ziyad, from Tahir ibn Hatam when he was normal and wrote to the man (meaning thereby Imam abul Hassan al-Rida (a. s.). “What is it that without which one’s acknowledgement of the existence of Allah can not be considered sufficient?” In answer the Imam (a. s.) replied, “That He is All-knowing, All-hearing All-awareness and that He acts as He wills.” Imam abu Ja‘far (a. s.) was asked about the minimum required degree of knowledge about Allah without which an acknowledgement would not be considered sufficient. The Imam (a. s.) said, “There is nothing similar to or like Him. He is All-knowing, All-hearing and All-awareness.”

ضعيف وآخره مرسل

Chapter on the minimum degree of knowledge of the existence of Allah - Hadith 1701

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ بْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ أَمْرَ الله كُلَّهُ عَجِيبٌ إِلا أَنَّهُ قَدِ احْتَجَّ عَلَيْكُمْ بِمَا قَدْ عَرَّفَكُمْ مِنْ نَفْسِهِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from al-Hassan ibn Ali ibn Yusuf ibn Baqqah from Sayf ibn ‘Umayra from Ibrahim ibn ‘Umar who has said the following. Imam abu ’Abdallah (a. s.) has said, “The issue about Allah is totally extraordinary. Notice that He has presented to you His arguments in proof of His existence by means of that much of facts about His own self that He has made known to you.”

صحيح

Chapter on Who is Worshipped - Hadith 1702

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَعَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ عَبَدَ الله بِالتَّوَهُّمِ فَقَدْ كَفَرَ وَمَنْ عَبَدَ الاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَمَنْ عَبَدَ الاسْمَ وَالْمَعْنَى فَقَدْ أَشْرَكَ وَمَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الاسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي وَصَفَ بِهَا نَفْسَهُ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَنَطَقَ بِهِ لِسَانُهُ فِي سَرَائِرِهِ وَعَلانِيَتِهِ فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) حَقّاً وَفِي حَدِيثٍ آخَرَ أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Hassan ibn Muhbub from ibn Ri’ab from more than one person from the following form Imam abu ’Abdallah (a. s.). Abu ’Abdallah (a. s.) has said, “Whoever worships Allah with a degree of less than fifty percent knowledge of His existence he has certainly denied His existence. Whoever worships the names without their meaning he certainly has also denied His existence. Whoever worships both the names and the meanings he certainly has become a polytheist. Whoever worships the meaning, with the understanding, that names only convey the attributes, which He Himself has said are His. Thus, they have firmly tied this up to their hearts and have spoken out through their tongues in private and in public these are certainly of the friends of ’Amirul al- Mu’minin (a. s.). According to another Hadith, “They, certainly, are true believers.”

صحيح وآخره مرسل

Chapter on Who is Worshipped - Hadith 1703

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ أَسْمَاءِ الله وَاشْتِقَاقِهَا الله مِمَّا هُوَ مُشْتَقٌّ قَالَ فَقَالَ لِي يَا هِشَامُ الله مُشْتَقٌّ مِنْ إِلَهٍ وَالالَهُ يَقْتَضِي مَأْلُوهاً وَالاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَلَمْ يَعْبُدْ شَيْئاً وَمَنْ عَبَدَ الاسْمَ وَالْمَعْنَى فَقَدْ كَفَرَ وَعَبَدَ اثْنَيْنِ وَمَنْ عَبَدَ الْمَعْنَى دُونَ الاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ قَالَ فَقُلْتُ زِدْنِي قَالَ إِنَّ لله تِسْعَةً وَتِسْعِينَ اسْماً فَلَوْ كَانَ الاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَلَكِنَّ الله مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الاسْمَاءِ وَكُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَالْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَالثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَالنَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَتُنَاضِلُ بِهِ أَعْدَاءَنَا وَالْمُتَّخِذِينَ مَعَ الله جَلَّ وَعَزَّ غَيْرَهُ قُلْتُ نَعَمْ قَالَ فَقَالَ نَفَعَكَ الله بِهِ وَثَبَّتَكَ يَا هِشَامُ قَالَ هِشَامٌ فَوَ الله مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا.

2. Ali ibn Ibrahim has narrated from his father from al-Nadr ibn Suwayd from Hisham ibn al-Hakam, who asked Abu ’Abdillah (a. s.) about the names of Allah and about the root or derivative forms of those names: “What is the root word for Allah?” He (as) replied, “The word Allah is derived from the word Elah (Lord) which requires Ma’luh (some one whose Lord one has become). Note that names are something other than whatever to which they apply. O Hisham, whoever, worships the name without the fact for which the name stands he has denied the existence of Allah and has not worshipped any thing. Whoever worships the name and the meaning for which the name stands he has worshipped two things. Whoever worships the meaning without the name he is a monotheist. Did you understand it, O Hisham?” <br>Hisham then asked, “Please explain further.” The Imam then said, “Allah has ninety nine names. If names would have been the same thing for which they stand, every one of them would have been a Lord. However, Allah is a meaning for which these names stand and they all are something other than Him. O Hisham, bread is the name for a certain kind of food, water is the name for a certain kind of drink, cloth is the name for a certain kind of garment and fire is the name for a thing that burns. Did you understand, O Hisham, in a form of understanding that would help you to defend our cause against our enemies and those who worship things that are other than Allah?” I said, “Yes, I did receive such understanding.” The Imam then said, “May Allah grant you success in it and keep you steadfast (in your belief). Hisham has said, “I swear by Allah that since then no one has been able to defeat me in an argumentation on the issue of the Oneness of Allah and that has made me reach this position that I hold.”

حسن

Chapter on Who is Worshipped - Hadith 1704

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ كَتَبْتُ إِلَى ابي جعفر (عَلَيْهِ السَّلام) أَوْ قُلْتُ لَهُ جَعَلَنِي الله فِدَاكَ نَعْبُدُ الرَّحْمَنَ الرَّحِيمَ الْوَاحِدَ الاحَدَ الصَّمَدَ قَالَ فَقَالَ إِنَّ مَنْ عَبَدَ الاسْمَ دُونَ الْمُسَمَّى بِالاسْمَاءِ أَشْرَكَ وَكَفَرَ وَجَحَدَ وَلَمْ يَعْبُدْ شَيْئاً بَلِ اعْبُدِ الله الْوَاحِدَ الاحَدَ الصَّمَدَ الْمُسَمَّى بِهَذِهِ الاسْمَاءِ دُونَ الاسْمَاءِ إِنَّ الاسْمَاءَ صِفَاتٌ وَصَفَ بِهَا نَفْسَهُ.

3. Ali ibn Ibrahim narrated from Al-Abbas ibn Marouf from Abd al-Rahman ibn Abi Najran, who said: "I wrote to Abu Ja'far al-Baqir (as) or I told him, 'May God make me your sacrifice, we worship the Most Merciful, the Most Compassionate, the One, the Unique, the Eternal.' He said, 'Indeed, whoever worships the name without the Named has associated partners (with God), disbelieved, and denied. He has not worshipped anything. Rather, worship God, the One, the Unique, the Eternal, who is named by these names, not by the names themselves. The names are attributes, and He has described Himself with them.'"

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1705

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلَ نَافِعُ بْنُ الازْرَقِ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ أَخْبِرْنِي عَنِ الله مَتَى كَانَ فَقَالَ مَتَى لَمْ يَكُنْ حَتَّى أُخْبِرَكَ مَتَى كَانَ سُبْحَانَ مَنْ لَمْ يَزَلْ وَلا يَزَالُ فَرْداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَلا وَلَداً.

1. Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Abu Hamzah who has said the following. Nafi’ ibn al-Azraq (ibn Qays al-Hanafi, Abu Rashid [d.65/685], the head of al-Azariqah — one of the great sects of the Kharijites) asked Imam abu Ja’ far (a. s.). “Please tell me when did Allah come into existence?” The Imam replied, “(Tell me) when did Allah not exist, so that I would tell you when He came into existence. Glory belongs to Him, Who existed and will exist eternally. The One Self-sufficient, the Eternal, the Absolute, Who has not held for Himself no female companion or any child.”

صحيح

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1706

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) مِنْ وَرَاءِ نَهَرِ بَلْخَ فَقَالَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَإِنْ أَجَبْتَنِي فِيهَا بِمَا عِنْدِي قُلْتُ بِإِمَامَتِكَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) سَلْ عَمَّا شِئْتَ فَقَالَ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ وَكَيْفَ كَانَ وَعَلَى أَيِّ شَيْ‏ءٍ كَانَ اعْتِمَادُهُ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى أَيَّنَ الايْنَ بِلا أَيْنٍ وَكَيَّفَ الْكَيْفَ بِلا كَيْفٍ وَكَانَ اعْتِمَادُهُ عَلَى قُدْرَتِهِ فَقَامَ إِلَيْهِ الرَّجُلُ فَقَبَّلَ رَأْسَهُ وَقَالَ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً رَسُولُ الله وَأَنَّ عَلِيّاً وَصِيُّ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْقَيِّمُ بَعْدَهُ بِمَا قَامَ بِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنَّكُمُ الائِمَّةُ الصَّادِقُونَ وَأَنَّكَ الْخَلَفُ مِنْ بَعْدِهِمْ.

2. A group of our people from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn Abu Nasr who has said the following. A man from Ma Wara’ Nahr Balkh (Transoxania) came to abu al-Hassan al-Rida (a. s.), and said, ‘I have a question for you. If your answer is the same as I already know, I will accept you as my Imam (leader with divine authority).’” Imam abul-Hassan (a. s.) replied, “Ask whatever you wish.” The man said, “Tell me when did your Lord come into existence, how has He been and on what did He depend?” Imam Abul-Hassan (a. s.), replied, “Allah, the Blessed, the Almighty, is the space maker of space, Who Himself is not subject to the effects of any space. He is the maker of How and Himself is not subject to How. He is Self-sufficient with His own power.” The man stood up and kissed the head of the Imam (a. s.) and then said, “I testify that there is no god except Allah and Muhammad (s. a.) is the Messenger of Allah and that Imam Ali (a. s) is the successor of the Messenger of Allah and the Guardian and protector of what the Messenger of Allah has brought from Allah and that your forefathers are the leaders with divine authority and that you are a successor to them.”

صحيح

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1707

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ جَاءَ رَجُلٌ إِلَى ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ لَهُ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ وَيْلَكَ إِنَّمَا يُقَالُ لِشَيْ‏ءٍ لَمْ يَكُنْ مَتَى كَانَ إِنَّ رَبِّي تَبَارَكَ وَتَعَالَى كَانَ وَلَمْ يَزَلْ حَيّاً بِلا كَيْفٍ وَلَمْ يَكُنْ لَهُ كَانَ وَلا كَانَ لِكَوْنِهِ كَوْنُ كَيْفٍ وَلا كَانَ لَهُ أَيْنٌ وَلا كَانَ فِي شَيْ‏ءٍ وَلا كَانَ عَلَى شَيْ‏ءٍ وَلا ابْتَدَعَ لِمَكَانِهِ مَكَاناً وَلا قَوِيَ بَعْدَ مَا كَوَّنَ الاشْيَاءَ وَلا كَانَ ضَعِيفاً قَبْلَ أَنْ يُكَوِّنَ شَيْئاً وَلا كَانَ مُسْتَوْحِشاً قَبْلَ أَنْ يَبْتَدِعَ شَيْئاً وَلا يُشْبِهُ شَيْئاً مَذْكُوراً وَلا كَانَ خِلْواً مِنْ الْمُلْكِ قَبْلَ إِنْشَائِهِ وَلا يَكُونُ مِنْهُ خِلْواً بَعْدَ ذَهَابِهِ لَمْ يَزَلْ حَيّاً بِلا حَيَاةٍ وَمَلِكاً قَادِراً قَبْلَ أَنْ يُنْشِئَ شَيْئاً وَمَلِكاً جَبَّاراً بَعْدَ إِنْشَائِهِ لِلْكَوْنِ فَلَيْسَ لِكَوْنِهِ كَيْفٌ وَلا لَهُ أَيْنٌ وَلا لَهُ حَدٌّ وَلا يُعْرَفُ بِشَيْ‏ءٍ يُشْبِهُهُ وَلا يَهْرَمُ لِطُولِ الْبَقَاءِ وَلا يَصْعَقُ لِشَيْ‏ءٍ بَلْ لِخَوْفِهِ تَصْعَقُ الاشْيَاءُ كُلُّهَا كَانَ حَيّاً بِلا حَيَاةٍ حَادِثَةٍ وَلا كَوْنٍ مَوْصُوفٍ وَلا كَيْفٍ مَحْدُودٍ وَلا أَيْنٍ مَوْقُوفٍ عَلَيْهِ وَلا مَكَانٍ جَاوَرَ شَيْئاً بَلْ حَيٌّ يُعْرَفُ وَمَلِكٌ لَمْ يَزَلْ لَهُ الْقُدْرَةُ وَالْمُلْكُ أَنْشَأَ مَا شَاءَ حِينَ شَاءَ بِمَشِيئَتِهِ لا يُحَدُّ وَلا يُبَعَّضُ وَلا يَفْنَى كَانَ أَوَّلاً بِلا كَيْفٍ وَيَكُونُ آخِراً بِلا أَيْنٍ وَكُلُّ شَيْ‏ءٍ هَالِكٌ إِلا وَجْهَهُ لَهُ الْخَلْقُ وَالامْرُ تَبَارَكَ الله رَبُّ الْعَالَمِينَ وَيْلَكَ أَيُّهَا السَّائِلُ إِنَّ رَبِّي لا تَغْشَاهُ الاوْهَامُ وَلا تَنْزِلُ بِهِ الشُّبُهَاتُ وَلا يَحَارُ وَلا يُجَاوِزُهُ شَيْ‏ءٌ وَلا تَنْزِلُ بِهِ الاحْدَاثُ وَلا يُسْأَلُ عَنْ شَيْ‏ءٍ وَلا يَنْدَمُ عَلَى شَيْ‏ءٍ وَلا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الارْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى.

3. Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from al-Qasim-ibn Muhammad from Ali ibn Abu Hamzah from abu Basir who has said the following. “A man came to Imam abu Ja‘far (a. s.) saying, ‘Tell me about your Lord. When did He come into existence?’” The Imam (a. s.) replied, “Woe upon you! Such question is asked only about a thing that did not exist. My Lord, all Glory belongs to Him is and will be eternally. He lives and no How question applies to Him. He did not have any coming into existence and nor there was any being for His coming into being. This does not apply to Him because He is not subject to the effects of space. He was not in any thing or on any thing nor did He invent any space for His own space. He did not become stronger after making all things nor was weak before giving being to the beings. He was not lonely before His inventing all things. He is not similar to any thing that could be called a thing. He was also not without Kingdom before the creation and nor will He be without it after all things. He lives eternally without life and the powerful king before His invention of the things and He is an all powerful king after the creation of all things. To His existence no How or Where question is applicable. There is no limit for Him nor is He definable by analogy. He does not become old due to eternal living. He doe not become alarmed because of any thing but that all things are fearful of His (disappointment). He lived without newly emerging life. He is not a describable being or that could be limit with conditions or that would have a space to depend on. He does not have a place so that He can be considered as neighboring something. He is living and one can know Him. He is the eternal King. He has the power and the kingdom. He has created all that He wanted and when He decided by His will. He can not be limited. He can not be divided or destroyed. He was before everything but no How question would apply to Him. He will be the last but no Where will apply to Him. All things will be destroyed except He. The creation belongs to Him and His is the command. He is the Holy Lord of the worlds. O inquirer, imaginations can not encompass my Lord and He does not face any confusions or bewilderment. Nothing is able to escape Him and nothing happens to Him. He can not be held responsible for anything and He does not become regretful. Neither slumber nor sleep overcomes Him. To Him belongs all that is in the heavens and all that is in the earth and all that is between them and under the soil.

ضعيف

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1708

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ اجْتَمَعَتِ الْيَهُودُ إِلَى رَأْسِ الْجَالُوتِ فَقَالُوا لَهُ إِنَّ هَذَا الرَّجُلَ عَالِمٌ يَعْنُونَ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَانْطَلِقْ بِنَا إِلَيْهِ نَسْأَلْهُ فَأَتَوْهُ فَقِيلَ لَهُمْ هُوَ فِي الْقَصْرِ فَانْتَظَرُوهُ حَتَّى خَرَجَ فَقَالَ لَهُ رَأْسُ الْجَالُوتِ جِئْنَاكَ نَسْأَلُكَ فَقَالَ سَلْ يَا يَهُودِيُّ عَمَّا بَدَا لَكَ فَقَالَ أَسْأَلُكَ عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ كَانَ بِلا كَيْنُونِيَّةٍ كَانَ بِلا كَيْفٍ كَانَ لَمْ يَزَلْ بِلا كَمٍّ وَبِلا كَيْفٍ كَانَ لَيْسَ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلا قَبْلٍ وَلا غَايَةٍ وَلا مُنْتَهًى انْقَطَعَتْ عَنْهُ الْغَايَةُ وَهُوَ غَايَةُ كُلِّ غَايَةٍ فَقَالَ رَأْسُ الْجَالُوتِ امْضُوا بِنَا فَهُوَ أَعْلَمُ مِمَّا يُقَالُ فِيهِ.

4. A group of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father in a marfu‘ manner has said the following. “The Jews came to their chief Ra’sul-Jalut and said, ’This man, meaning thereby Imam Ali (a. s.), is a scholar. Come with us to ask him questions. They all came to Imam Ali (a. s.) but the Imam was in the castle (Government building). They waited till the Imam (a. s.) came out. Ra’sul-Jalut, said, “We have come to you with a question.” The Imam said, “O Jew, ask whatever you like.” He said, “I would like to ask you about your Lord. When did He come into existence?” The Imam (a. s.) replied, “(Allah) has always been without coming into being and without being a subject to a How question. He is eternal without quantity and quality. He was there without a Before. He is before every before without being before and without a beginning and end. The end falls short before Him and He Himself is the end of all ends.” Ra’sul-Jalut then said to his people, “Let us leave this place. This man knows more than what is said he knows.”

مرفوع

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1709

5ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ جَاءَ حِبْرٌ مِنَ الاحْبَارِ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ فَقَالَ لَهُ ثَكِلَتْكَ أُمُّكَ وَمَتَى لَمْ يَكُنْ حَتَّى يُقَالَ مَتَى كَانَ كَانَ رَبِّي قَبْلَ الْقَبْلِ بِلا قَبْلٍ وَبَعْدَ الْبَعْدِ بِلا بَعْدٍ وَلا غَايَةَ وَلا مُنْتَهَى لِغَايَتِهِ انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ فَهُوَ مُنْتَهَى كُلِّ غَايَةٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ فَنَبِيٌّ أَنْتَ فَقَالَ وَيْلَكَ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرُوِيَ أَنَّهُ سُئِلَ (عَلَيْهِ السَّلام) أَيْنَ كَانَ رَبُّنَا قَبْلَ أَنْ يَخْلُقَ سَمَاءً وَأَرْضاً فَقَالَ (عَلَيْهِ السَّلام) أَيْنَ سُؤَالٌ عَنْ مَكَانٍ وَكَانَ الله وَلا مَكَانَ.

5. It is narrated, through the same chain of narrators and source, from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn Muhammad ibn Abu Nasr from abu al-Hassan al-Muwsali from Imam abu ‘Abdallah (a. s.), who has said the following. “One of the Jewish rabbis (hibr) came to Imam Ali (a. s.), and asked, ‘O Amir al-Mu’minin, when did your Lord come into existence?’” Imam Ali (a. s.) replied, “Bereft of you be your mother! When has Allah not been (in existence), so that it could be said when did He come into existence. My Lord existed before any before without being before. He is after every after, without being after. There is no finale destination or end for Him. All ends fall short before Him. He is the final destination of all goals.” He further asked, “O Amir al-Mu’minin, are you a prophet?” Imam Ali (a. s.) replied, “Hold it there. I am one of the slaves of Muhammad,(s. a.) the Messenger of Allah.” It has also been narrated that someone asked Imam Ali (a. s.) this. “Where was our Lord before the creation of the heavens and the earth?” Imam Ali (a. s.) replied, “Where is a question about space. Allah has been there before there was space.”

مجهول وآخره مرسل

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1710

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَأْسُ الْجَالُوتِ لِلْيَهُودِ إِنَّ الْمُسْلِمِينَ يَزْعُمُونَ أَنَّ عَلِيّاً (عَلَيْهِ السَّلام) مِنْ أَجْدَلِ النَّاسِ وَأَعْلَمِهِمْ اذْهَبُوا بِنَا إِلَيْهِ لَعَلِّي أَسْأَلُهُ عَنْ مَسْأَلَةٍ وَأُخَطِّئُهُ فِيهَا فَأَتَاهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ عَمَّا شِئْتَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّنَا قَالَ لَهُ يَا يَهُودِيُّ إِنَّمَا يُقَالُ مَتَى كَانَ لِمَنْ لَمْ يَكُنْ فَكَانَ مَتَى كَانَ هُوَ كَائِنٌ بِلا كَيْنُونِيَّةٍ كَائِنٍ كَانَ بِلا كَيْفٍ يَكُونُ بَلَى يَا يَهُودِيُّ ثُمَّ بَلَى يَا يَهُودِيُّ كَيْفَ يَكُونُ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلا غَايَةٍ وَلا مُنْتَهَى غَايَةٍ وَلا غَايَةَ إِلَيْهَا انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ هُوَ غَايَةُ كُلِّ غَايَةٍ فَقَالَ أَشْهَدُ أَنَّ دِينَكَ الْحَقُّ وَأَنَّ مَا خَالَفَهُ بَاطِلٌ.

6. Ali ibn Muhammad from Sahl ibn Ziyad from ’Amr ibn ’Uthman from Muhammad ibn Yahya from Muhammad ibn Suma‘ah from abu ‘Abdallah (a. s.), who has said the following. “Ra’sul Jalut said to the Jews, ‘The Muslims consider Ali excelling everyone in polemics and the most learned. Let us go to him. I will ask him certain questions and perhaps catch him in errors.’” He went to the Imam (a. s.) and said, “O Amirul Mu’minin, I have a question about a matter.” The Imam (a. s.) said, “Ask about whatever you like.” He then asked, “O Amirul Mu’minin, when did our Lord come into existence?” Imam Ali replied, “O Jew, the question When applies to one who did not exist and (then) came into being. Allah has exists without coming into being, and without being in any becoming. Certainly, O Jew, most certainly, O Jew, how can there be any before for He Who was before the before. He does not have any destination. He is not the end of any destination and no destination ends up to Him. All destinations fall short before Him and He is the goal of all destinations.” The Jew then said, “I testify that your religion is the true religion and any thing against it is false.”

ضعيف

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1711

7ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ زُرَارَةَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) أَ كَانَ الله وَلا شَيْ‏ءَ قَالَ نَعَمْ كَانَ وَلا شَيْ‏ءَ قُلْتُ فَأَيْنَ كَانَ يَكُونُ قَالَ وَكَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَقَالَ أَحَلْتَ يَا زُرَارَةُ وَسَأَلْتَ عَنِ الْمَكَانِ إِذْ لا مَكَانَ.

7. Ali ibn Muhammad has narrated in a marfu‘ manner from Zurarah who has said that I asked Imam abu Ja‘far (a. s.) this. “Did Allah exist when there was nothing?” The Imam replied, “Certainly, Allah existed when there was nothing.” I further inquired, “Where did Allah exist?” The Imam was leaning, he then sat up and said, “O Zurarah, you spoke of impossible. You ask about space where there is no space.”

مرفوع

Chapter On Being and Space (al-Kawn WA al-Makan) - Hadith 1712

8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَتَى حِبْرٌ مِنَ الاحْبَارِ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ قَالَ وَيْلَكَ إِنَّمَإ؛ّّ يُقَالُ مَتَى كَانَ لِمَا لَمْ يَكُنْ فَأَمَّا مَا كَانَ فَلا يُقَالُ مَتَى كَانَ كَانَ قَبْلَ الْقَبْلِ بِلا قَبْلٍ وَبَعْدَ الْبَعْدِ بِلا بَعْدٍ وَلا مُنْتَهَى غَايَةٍ لِتَنْتَهِيَ غَايَتُهُ فَقَالَ لَهُ أَ نَبِيٌّ أَنْتَ فَقَالَ لامِّكَ الْهَبَلُ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from ibn Abu Nasr from Abul Hassan al-Muwsali who has narrated the following from Abu ‘Abdallah (a. s.): “A rabbi came to Imam Ali (a. s.) and asked, ‘O Amirul Mu’minin, when did your Lord come into existence?’” Imam Ali (a. s.) replied, “Consider carefully. The question when applies to one who did not exist (and then came into being). When does not apply to the One Who is eternal. He was before the before without before and after the after without an after. He is not the end of some end so that His end would also end.” He then asked, “Are you a prophet?” Imam Ali (a. s.) replied, “Bereft of you be your mother! I am a slave among the slaves of the Messenger of Allah (saww).”

ضعيف

Chapter On The relationships (Nisbah) Of Allah - Hadith 1713

1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْيَهُودَ سَأَلُوا رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالُوا انْسِبْ لَنَا رَبَّكَ فَلَبِثَ ثَلاثاً لا يُجِيبُهُمْ ثُمَّ نَزَلَتْ قُلْ هُوَ الله أَحَدٌ إِلَى آخِرِهَا. وَرَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ.

1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from abu Ayyub from Muhammad ibn Muslim from abu ‘Abdallah (a. s.) who has said the following. “The Jews asked the Messenger of Allah (s. a.), ‘Describe for us the genealogy- of your Lord.’” The Prophet waited for three days and gave no reply. Then the following verses were revealed to him: In the Name of Allah, the Beneficent, the Merciful (Muhammad), say, “He is the only God (112:1). God is Absolute (112:2). He neither begets nor was He begotten (112:3). There is no one equal to Him (112:4). The same Hadith has been narrated by Muhammad ibn Yahya from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Ayyub.

صحيح

Chapter On The relationships (Nisbah) Of Allah - Hadith 1714

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَمُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُ أَبَا عَبْدِ الله عَنْ قُلْ هُوَ الله أَحَدٌ فَقَالَ نِسْبَةُ الله إِلَى خَلْقِهِ أَحَداً صَمَداً أَزَلِيّاً صَمَدِيّاً لا ظِلَّ لَهُ يُمْسِكُهُ وَهُوَ يُمْسِكُ الاشْيَاءَ بِأَظِلَّتِهَا عَارِفٌ بِالْمَجْهُولِ مَعْرُوفٌ عِنْدَ كُلِّ جَاهِلٍ فَرْدَانِيّاً لا خَلْقُهُ فِيهِ وَلا هُوَ فِي خَلْقِهِ غَيْرُ مَحْسُوسٍ وَلا مَجْسُوسٍ لا تُدْرِكُهُ الابْصَارُ عَلا فَقَرُبَ وَدَنَا فَبَعُدَ وَعُصِيَ فَغَفَرَ وَأُطِيعَ فَشَكَرَ لا تَحْوِيهِ أَرْضُهُ وَلا تُقِلُّهُ سَمَاوَاتُهُ حَامِلُ الاشْيَاءِ بِقُدْرَتِهِ دَيْمُومِيٌّ أَزَلِيٌّ لا يَنْسَى وَلا يَلْهُو وَلا يَغْلَطُ وَلا يَلْعَبُ وَلا لارَادَتِهِ فَصْلٌ وَفَصْلُهُ جَزَاءٌ وَأَمْرُهُ وَاقِعٌ لَمْ يَلِدْ فَيُورَثَ وَلَمْ يُولَدْ فَيُشَارَكَ وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Muhammad ibn al-Husayn from ibn Mahbub from Hammad ibn ’Amr al-Nusaybi who has said the following. “I asked Imam abu ’Abdallah (a. s.) about the words of Allah, ‘Say, ‘He is Allah, One . .’” The Imam replied, “These verses define Allah’s relation to His creation. He is the One, Unique, Eternal, and Absolute. He does not have shadow so one can hold Him but it is He who holds things by their shadows. He knows the unknown and is known to every ignorant person. He is only One. He is not in His creatures and His creatures are not in Him. He does not feel nor others can feel Him (physically). Eyes cannot see Him. He is so High that is near and is so near that He is far. Although disobeyed, yet He forgives. When obeyed, He is appreciative. His earth does not contain Him, nor do His heavens bear Him. He holds all things through His power and He is Everlasting and Eternal. He does not forget or amuse Himself. He does not make any mistakes or play. There is no lapse in His will. His judgment is rewarding and His commands are effective. He does not have a child to become His heir nor is He begotten so His power would be shared. And there is no one like Him.”

مجهول

Chapter On The relationships (Nisbah) Of Allah - Hadith 1715

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ قَالَ قَالَ سُئِلَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) عَنِ التَّوْحِيدِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ عَلِمَ أَنَّهُ يَكُونُ فِي آخِرِ الزَّمَانِ أَقْوَامٌ مُتَعَمِّقُونَ فَأَنْزَلَ الله تَعَالَى قُلْ هُوَ الله أَحَدٌ وَالايَاتِ مِنْ سُورَةِ الْحَدِيدِ إِلَى قَوْلِهِ وَهُوَ عَلِيمٌ بِذاتِ الصُّدُورِ فَمَنْ رَامَ وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asim ibn Hamiyd who has said the following. “I asked Imam Ali ibn al-Husayn (a. s.) about the Oneness of Allah. The Imam replied, “Allah the Almighty, the Great, the Exalted knew that in the latter times there will be people who would investigate the issues very deeply in a hair splitting manner. Therefore, Allah, the Glorious, has revealed chapter one hundred twelve of the holy Quran that speak of the Oneness of Allah. He has also revealed the verses of the chapter fifty seven of the holy Quran In the Name of God, the Beneficent, the Merciful All that is in the heavens and the earth speak of the glory of God. He is Majestic and All-wise (57:1). To Him belongs the Kingdom of the heavens and the earth. He gives life and causes things to die. He has power over all things (57:2). He is the First, the Last, the Manifest, and the Unseen and He knows all things (57:3). It is He who created the heavens and the earth in six days and then established His Dominion over the Throne. He knows whatever enters into the earth, what comes out of it, what descends from the sky, and what ascends to it. He is with you wherever you may be and He is Well Aware of what you do (57:4). To Him belong the heavens and the earth and to Him all things return (57:5). He causes night to enter into day and day into night. He knows best what all hearts contain (57:6). Whoever would accept any thing otherwise he is destroyed.”

صحيح

Chapter On The relationships (Nisbah) Of Allah - Hadith 1716

4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنِ التَّوْحِيدِ فَقَالَ كُلُّ مَنْ قَرَأَ قُلْ هُوَ الله أَحَدٌ وَآمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِيدَ قُلْتُ كَيْفَ يَقْرَأُهَا قَالَ كَمَا يَقْرَأُهَا النَّاسُ وَزَادَ فِيهِ كَذَلِكَ الله رَبِّي كَذَلِكَ الله رَبِّي.

4. Muhammad ibn abu ‘Abdallah in a marfu‘ manner has narrated from ’Abd al-‘Aziz ibn al-Muhtadi who has said the following. “I asked Imam Ali al-Rida (a. s.) about the Oneness of Allah.” He replied, “Whoever recites Chapter 112 of the holy Quran: In the Name of Allah, the Beneficent, the Merciful (Muhammad), say, “He is the only God (112:1). God is Absolute (112:2). He neither begets nor was He begotten (112:3). There is no one equal to Him (112:4). and also believes in it, he has really acknowledged the Oneness of Allah.” I asked, “How should I recite it (the chapter 112)?” The Imam replied, “Recite it as the people do.” And then the Imam added, “Such is Allah, my Lord. Such is Allah, my Lord.”

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1717

1ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ (a.s) تَكَلَّمُوا فِي خَلْقِ الله وَلا تَتَكَلَّمُوا فِي الله فَإِنَّ الْكَلامَ فِي الله لا يَزْدَادُ صَاحِبَهُ إِلا تَحَيُّراً. وَفِي رِوَايَةٍ أُخْرَى عَنْ حَرِيزٍ تَكَلَّمُوا فِي كُلِّ شَيْ‏ءٍ وَلا تَتَكَلَّمُوا فِي ذَاتِ الله.

1. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from abu Basir From Imam abu Ja‘ far (a. s.) who has said the following. “Speak about the creation of Allah and do not speak about Allah His-self. Speaking about the Allah’s self does not increase anything to one’s knowledge except more confusion.” In another Hadith from Hariz it reads, “Speak about every thing but do not speak about Allah’s essence.”

ضعيف وآخره مرسل

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1718

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَأَنَّ إِلى‏ رَبِّكَ الْمُنْتَهى‏ فَإِذَا انْتَهَى الْكَلامُ إِلَى الله فَأَمْسِكُوا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from ’Abd al-Rahman ibn al-Hajjaj from Sulayman ibn Khalid from Imam abu ‘Abdallah (a. s.), who has said the following. “The words of Allah, the Majestic, the Glorious, that say, ‘And that the final end is unto thy Lord.” (53:42) instructs people to end a discussion that would take up Allah’s self as an object of investigation.”

صحيح

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1719

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا مُحَمَّدُ إِنَّ النَّاسَ لا يَزَالُ بِهِمُ الْمَنْطِقُ حَتَّى يَتَكَلَّمُوا فِي الله فَإِذَا سَمِعْتُمْ ذَلِكَ فَقُولُوا لا إِلَهَ إِلا الله الْوَاحِدُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim from Imam abu ‘Abdallah (a. s.) who has said the following. “O Muhammad, people rationalize everything. They even speak about Allah’s self. When you hear such discources, say to them ‘There is no god but Allah, the One and no one is similar to Him.’”

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1720

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا زِيَادُ إِيَّاكَ وَالْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَتَهْبِطُ الْعَمَلَ وَتُرْدِي صَاحِبَهَا وَعَسَى أَنْ يَتَكَلَّمَ بِالشَّيْ‏ءِ فَلا يُغْفَرَ لَهُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَطَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلامُهُمْ إِلَى الله فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَيُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ وَفِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الارْضِ.

4. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from Ibn Abi ‘Umayr from Muhammad ibn Humran from Abu ‘Ubaydah (Ziyad ibn ‘Isa) al-Hadhdha’ that Abu Ja'far (al-Baqir) (as) said, “O Ziyad, beware of debates because they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing, perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge and instead they sought a knowledge that was not required of them. They came to speak of Allah’s self and they became confused. Their extreme perplexity was such that if called from the front they would reply to the back and to the front if called from the back.” In another hadiths it reads, “Until they get lost on earth.”

مجهول كالصحيح

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1721

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمَيَّاحِ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَنْ نَظَرَ فِي الله كَيْفَ هُوَ هَلَكَ.

5. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from some of his people from al-Husayn ibn al-Mayyah from his father from Imam abu ‘Abdallh (a. s.) who has said the following. “He who thinks of how and when about Allah he has met his doomed.”

ضعيف

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1722

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ مَلِكاً عَظِيمَ الشَّأْنِ كَانَ فِي مَجْلِسٍ لَهُ فَتَنَاوَلَ الرَّبَّ تَبَارَكَ وَتَعَالَى فَفُقِدَ فَمَا يُدْرَى أَيْنَ هُوَ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Zurarah ibn A’yun from Imam abu ‘Abdallah (a. s.) who has said the following. “A king of great splendid once before a gathering in his court spoke of the (Self of) Lord, the Holy, the Most High. Thereafter the monarch became extremely confused and could not understand where was he.”

موثق كالصحيح

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1723

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِيَّاكُمْ وَالتَّفَكُّرَ فِي الله وَلَكِنْ إِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى عَظَمَتِهِ فَانْظُرُوا إِلَى عَظِيمِ خَلْقِهِ.

7. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ’Abdal Hamid from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from Imam abu Ja‘far (a. s.) who has said the following. “Beware of thinking about Allah’s self. If you would like to think about the greatness of Allah, think about His great and wonderful creations.”

صحيح

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1724

8ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا ابْنَ آدَمَ لَوْ أَكَلَ قَلْبَكَ طَائِرٌ لَمْ يُشْبِعْهُ وَبَصَرُكَ لَوْ وُضِعَ عَلَيْهِ خَرْقُ إِبْرَةٍ لَغَطَّاهُ تُرِيدُ أَنْ تَعْرِفَ بِهِمَا مَلَكُوتَ السَّمَاوَاتِ وَالارْضِ إِنْ كُنْتَ صَادِقاً فَهَذِهِ الشَّمْسُ خَلْقٌ مِنْ خَلْقِ الله فَإِنْ قَدَرْتَ أَنْ تَمْلا عَيْنَيْكَ مِنْهَا فَهُوَ كَمَا تَقُولُ.

8. Muhammad ibn abu ‘Abdallah in a marfu‘ manner has narrated from Imam abu ‘Abdallah (a. s.) who has said the following. “O son of Adam, if a bird were to feed upon your heart, it would not satisfy its hunger. Only the eye of a needle, if placed over your eye, would be totally cover your vision. With such (insignificant) means of perception how would you comprehend (Allah’s) vast dominion over the earth and the heavens? And if you think you can do so, there is the sun, one of creations of Allah. If your eyes can see the sun fully you then may think that you are right.”

مرفوع

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1725

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْيَعْقُوبِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ الاعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ يَهُودِيّاً يُقَالُ لَهُ سِبَخْتُ جَاءَ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله جِئْتُ أَسْأَلُكَ عَنْ رَبِّكَ فَإِنْ أَنْتَ أَجَبْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ وَإِلا رَجَعْتُ قَالَ سَلْ عَمَّا شِئْتَ قَالَ أَيْنَ رَبُّكَ قَالَ هُوَ فِي كُلِّ مَكَانٍ وَلَيْسَ فِي شَيْ‏ءٍ مِنَ الْمَكَانِ الْمَحْدُودِ قَالَ وَكَيْفَ هُوَ قَالَ وَكَيْفَ أَصِفُ رَبِّي بِالْكَيْفِ وَالْكَيْفُ مَخْلُوقٌ وَالله لا يُوصَفُ بِخَلْقِهِ قَالَ فَمِنْ أَيْنَ يُعْلَمُ أَنَّكَ نَبِيُّ الله قَالَ فَمَا بَقِيَ حَوْلَهُ حَجَرٌ وَلا غَيْرُ ذَلِكَ إِلا تَكَلَّمَ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ يَا سِبَخْتُ إِنَّهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ سِبَخْتُ مَا رَأَيْتُ كَالْيَوْمِ أَمْراً أَبْيَنَ مِنْ هَذَا ثُمَّ قَالَ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّكَ رَسُولُ الله.

9. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ali from al-Ba’qubi (Dawud ibn Ali al-Hashimi) from some of our people from ’Abd al-‘Ala’ Mawla Ala Sam from Imam abu ‘Abdallah (a. s.) who has said the following. “A Jew named Sabhut came to the Prophet, (s. a.) and said, “O Messenger of Allah, I have come to ask about your Lord. If you will answer my question it will be fine, otherwise, I will go back.” The Prophet replied, “Ask whatever you like.” He asked, “Where is your Lord?” The Prophet replied, “He is everywhere, but He is not confined in any limited space.” He asked, “How is He?” The Prophet replied, “How can I describe my Lord by means of conditions that are created. Allah cannot be describe by His creation.” The Jew asked further, “What is the proof that you are the Messenger of Allah?” The Imam said, “At this point nothing remained around him (the Jew), the stones and all other things, but that they spoke in clear Arabic language, ‘O Sabhut he (Muhammad) is the Messenger of Allah.’ Sabhut said, “I have not seen anything so clearly as this today.” And then he declared, “I testify that there is no god but Allah and you are the Messenger of Allah.”

مرسل

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah) - Hadith 1726

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ شَيْ‏ءٍ مِنَ الصِّفَةِ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ تَعَالَى الْجَبَّارُ تَعَالَى الْجَبَّارُ مَنْ تَعَاطَى مَا ثَمَّ هَلَكَ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Yahya al-Khath‘ami from ’Abd al-Rahman ibn ‘Utayk al-Qasir who has said the following. “I asked Imam abu Ja‘far (a. s.), about certain attributes of Allah. The Imam raised his hand towards the heavens and said, ‘High is the Almighty. High is the Almighty. One who pursues beyond this, he is doomed.’”

مجهول

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1727

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَهُوَ لا يَرَاهُ فَوَقَّعَ (عَلَيْهِ السَّلام) يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَمَوْلايَ وَالْمُنْعِمُ عَلَيَّ وَعَلَى آبَائِي أَنْ يُرَى قَالَ وَسَأَلْتُهُ هَلْ رَأَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَبَّهُ فَوَقَّعَ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ.

1. Muhammad ibn abu ‘Abdallah has narrated from Ali ibn abu al-Qasim from Ya’qub ibn Ishaq who wrote to Imam abu Muhammad al-‘Askari and asked. “How can a worshipper worship his Lord, Whom he does not see?” The Imam wrote in reply, “O abu Yusuf, my Lord, my Master, and my Benefactor and the Benefactor of my ancestors, is far exalted and is above being seen.” I (Ya’qub ibn Ishaq) asked him, “Had the Messenger of Allah (s. a.) seen his Lord?” The Imam replied in writing and signed, “Allah, the Most Holy, the Most High, showed His Prophet, in his heart, the light of His Greatness as much as He liked.”

مجهول أو صحيح

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1728

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلالَ وَالْحَرَامِ وَالاحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ الله قَسَمَ الرُّؤْيَةَ وَالْكَلامَ بَيْنَ نَبِيَّيْنِ فَقَسَمَ الْكَلامَ لِمُوسَى وَلِمُحَمَّدٍ الرُّؤْيَةَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَمَنِ الْمُبَلِّغُ عَنِ الله إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَالانْسِ لا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُونَ بِهِ عِلْماً وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ أَ لَيْسَ مُحَمَّدٌ قَالَ بَلَى قَالَ كَيْفَ يَجِي‏ءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ الله وَأَنَّهُ يَدْعُوهُمْ إِلَى الله بِأَمْرِ الله فَيَقُولُ لا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُونَ بِهِ عِلْماً وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَأَحَطْتُ بِهِ عِلْماً وَهُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا تَسْتَحُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ يَأْتِي مِنْ عِنْدِ الله بِشَيْ‏ءٍ ثُمَّ يَأْتِي بِخِلافِهِ مِنْ وَجْهٍ آخَرَ قَالَ أَبُو قُرَّةَ فَإِنَّهُ يَقُولُ وَلَقَدْ رَآهُ نَزْلَةً أُخْرى‏ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ بَعْدَ هَذِهِ الايَةِ مَا يَدُلُّ عَلَى مَا رَأَى حَيْثُ قَالَ ما كَذَبَ الْفُؤادُ ما رَأى‏ يَقُولُ مَا كَذَبَ فُؤَادُ مُحَمَّدٍ مَا رَأَتْ عَيْنَاهُ ثُمَّ أَخْبَرَ بِمَا رَأَى فَقَالَ لَقَدْ رَأى‏ مِنْ آياتِ رَبِّهِ الْكُبْرى‏ فَ‏آيَاتُ الله غَيْرُ الله وَقَدْ قَالَ الله وَلا يُحِيطُونَ بِهِ عِلْماً فَإِذَا رَأَتْهُ الابْصَارُ فَقَدْ أَحَاطَتْ بِهِ الْعِلْمُ وَوَقَعَتِ الْمَعْرِفَةُ فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَاتِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا وَمَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لا يُحَاطُ بِهِ عِلْماً وَلا تُدْرِكُهُ الابْصَارُ وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ.

2. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abdal Jabbar from Safwan ibn Yahya who has said that abu Qurrah (Musa ibn Tariq al-Yamani al-Zabudi, d. 203/818), a narrator of Hadith, asked me to take him to abul Hassan al-Rida (a. s.). I sought permission from the Imam (a. s.) and an audience was granted. He asked the Imam about what is lawful and unlawful and the rules in Islamic laws. His questions came to Oneness of Allah (God). Abu Qurrah said, “We (the narrators of Hadith) narrate that Allah, the Almighty has divided His being seen al-Ru’yah and His al-kalam, speech between the two prophets. He gave Musa (Moses) the opportunity to hear His speech, and Muhammad (s. a.) the opportunity to see Him.” Imam abu al-Hassan (a. s.) said, “Who conveyed the message from Allah to the two heavy communities; mankind and the Jinn that says: ‘The eyes can not comprehend Him.’ (6:103) “They can not limit Him through their knowledge.” (20:110) ‘There is nothing similar to Him.’ (42:11) “Was it not Muhammad (s. a.)?’” Asked the Imam (a. s.). Abu Qurrah then replied, “Yes, He was Prophet Muhammad (s. a.). “ The Imam said, “How can a person who brought such messages to all creatures and told them that he has brought such messages from Allah and called them to Allah by His commands and said, “The eyes can not comprehend Him.” (6:103) “They can not limit Him through their knowledge.” (20:110) “There is nothing similar to Him.” (42:11), then he would say, “I saw Him with my own eyes? I did limit Him in my knowledge and that He is similar to a man? Should you not be ashamed of yourselves? Even the atheist have not said that the Prophet first brought one thing from Allah and then announced from Him other things contrary to the first.” Abu Qurrah then said, “Does Allah Himself not say, ‘And indeed he (the Prophet) saw him in another descent.?” (53: 13) Imam abu al-Hassan (a. s.) said, “The other verses point out what the Prophet actually saw. Allah has said, “His heart did not lie about what he saw” (53: 11) It means that the heart of Muhammad did not belie what his eyes saw. Therefore, Allah in the subsequent verse has said, “Indeed he saw of the greatest signs of his Lord.” (53:18) The signs of Allah are different from Allah Himself. Allah has also said, “They can not limit Him in their knowledge.” (20:110) If the eyes could see Him, then people might limit Him in their knowledge and He could be fully defined.” Abu Qurrah asked, “Do you disregard Hadith?” Imam abu al-Hassan (a. s.) replied, “If Ahadith are contrary to Quran, I disregard them. Besides, all Muslims believe that Allah cannot be limited by knowledge, that eyes can not see Him and that nothing is similar to Him.”

صحيح

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1729

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَمَا تَرْوِيهِ الْعَامَّةُ وَالْخَاصَّةُ وَسَأَلْتُهُ أَنْ يَشْرَحَ لِي ذَلِكَ فَكَتَبَ بِخَطِّهِ اتَّفَقَ الْجَمِيعُ لا تَمَانُعَ بَيْنَهُمْ أَنَّ الْمَعْرِفَةَ مِنْ جِهَةِ الرُّؤْيَةِ ضَرُورَةٌ فَإِذَا جَازَ أَنْ يُرَى الله بِالْعَيْنِ وَقَعَتِ الْمَعْرِفَةُ ضَرُورَةً ثُمَّ لَمْ تَخْلُ تِلْكَ الْمَعْرِفَةُ مِنْ أَنْ تَكُونَ إِيمَاناً أَوْ لَيْسَتْ بِإِيمَانٍ فَإِنْ كَانَتْ تِلْكَ الْمَعْرِفَةُ مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً فَالْمَعْرِفَةُ الَّتِي فِي دَارِ الدُّنْيَا مِنْ جِهَةِ الاكْتِسَابِ لَيْسَتْ بِإِيمَانٍ لانَّهَا ضِدُّهُ فَلا يَكُونُ فِي الدُّنْيَا مُؤْمِنٌ لانَّهُمْ لَمْ يَرَوُا الله عَزَّ ذِكْرُهُ وَإِنْ لَمْ تَكُنْ تِلْكَ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً لَمْ تَخْلُ هَذِهِ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الاكْتِسَابِ أَنْ تَزُولَ وَلا تَزُولُ فِي الْمَعَادِ فَهَذَا دَلِيلٌ عَلَى أَنَّ الله عَزَّ وَجَلَّ لا يُرَى بِالْعَيْنِ إِذِ الْعَيْنُ تُؤَدِّي إِلَى مَا وَصَفْنَاهُ.

3. Ahmad ibn Idris has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Sayf from Muhammad ibn ‘Ubayd who has said the following. “I wrote to abu al-Hassan al-Rida (a. s.) and asked him about the belief in eye-witnessing Allah’s self. Is it is possible to see Allah’s self with one’s own eyes as is traditionally narrated in the affirmative by the Sunni Muslims (al-’ammah) and the Shi‘ah Muslims (al-khassah) who are contrary. I requested him to explain the matter. The Imam answered in his own handwriting. “All agree and there is no dissension among the people that eye-witnessed knowledge of things is certainly knowledge without doubt. It is the form of knowledge that does not require logical proofs. If it is true that seeing Allah’s self with the eyes is possible then it becomes a necessity to acknowledge that Allah becomes entirely known and defined through eye-witnessed process. Now, can eye-witnessed knowledge of Allah’s self be considered faith or not? If the knowledge of Him as such, i. e. eye-witnessed knowledge (which according to Sunni Muslims will happen on the Day of resurrection) be considered faith, then faith in Allah in this world, which comes through non-eye-witnessed knowledge is not faith. It is contrary to eye-witnessed knowledge and faith (contrary things do not exist at the same time). Thus, there would be no one who would have faith in Allah in this world because no one has seen Him, Majestic is Whose name. If the eye-witnessed knowledge and understanding would not be considered faith then the non-eye-witnessed faith and knowledge formed and acquired must go away in the next life, but, in fact, it will not go away on the Day of resurrection. This is proof that Allah, the Majestic, the Glorious, can not be seen because it will lead to (the kind of confusion) what we just mentioned.”

مجهول

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1730

4ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَمَا اخْتَلَفَ فِيهِ النَّاسُ فَكَتَبَ لا تَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَالْمَرْئِيِّ هَوَاءٌ لَمْ يَنْفُذْهُ الْبَصَرُ فَإِذَا انْقَطَعَ الْهَوَاءُ عَنِ الرَّائِي وَالْمَرْئِيِّ لَمْ تَصِحَّ الرُّؤْيَةُ وَكَانَ فِي ذَلِكَ الاشْتِبَاهُ لانَّ الرَّائِيَ مَتَى سَاوَى الْمَرْئِيَّ فِي السَّبَبِ الْمُوجِبِ بَيْنَهُمَا فِي الرُّؤْيَةِ وَجَبَ الاشْتِبَاهُ وَكَانَ ذَلِكَ التَّشْبِيهُ لانَّ الاسْبَابَ لا بُدَّ مِنِ اتِّصَالِهَا بِالْمُسَبَّبَاتِ.

4. It is narrated from the same narrator (Ahmad ibn Idris) from Ahmad ibn Ishaq who has said the following. “I wrote to Imam abul Hassan the 3rd and asked him about eye-witnessing Allah’s self and the differences among people about this issue. The Imam (a. s.) answered in writing.” “Eye-witnessing Allah’s self is not possible until there is air (light-carrier medium) that would let the light reach the eye. If air is remove from (space between) the viewer and the object, no eye-witnessing will take place. In this is ground for similarity. When the viewer and the object in view would have the same medium that make eye-witnessing possible a similarity must exist therein. (When applying this to the case of Allah) it is an analogy and similarity. The means must have a connection with the source.”

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1731

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ حَضَرْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَدَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَيَّ شَيْ‏ءٍ تَعْبُدُ قَالَ الله تَعَالَى قَالَ رَأَيْتَهُ قَالَ بَلْ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الابْصَارِ وَلَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ لا يُعْرَفُ بِالْقِيَاسِ وَلا يُدْرَكُ بِالْحَوَاسِّ وَلا يُشَبَّهُ بِالنَّاسِ مَوْصُوفٌ بِالايَاتِ مَعْرُوفٌ بِالْعَلامَاتِ لا يَجُورُ فِي حُكْمِهِ ذَلِكَ الله لا إِلَهَ إِلا هُوَ قَالَ فَخَرَجَ الرَّجُلُ وَهُوَ يَقُولُ الله أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ.

5 - Ali ibn Ibrahim reported from his father, from Ali ibn Ma’bad, from Abdullah ibn Sinan, from his father, who said: I was present with Abu Ja’far al-Baqir (as) when a man from the Khawarij entered upon him and said: “O Abu Ja’far, what do you worship?” He said: “Allah, the Exalted.” The man asked: “Have you seen Him?” He replied: “No, but the eyes do not perceive Him through physical sight, but the hearts have seen Him through the realities of faith. He cannot be known through analogy, nor can He be comprehended by the senses, nor can He be compared to people. He is described by the signs and known by the indications; His judgment does not err. That is Allah; there is no deity except Him.” The man then left, saying: “Allah knows best where He places His message.”

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1732

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ جَاءَ حِبْرٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ حِينَ عَبَدْتَهُ قَالَ فَقَالَ وَيْلَكَ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ وَكَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ لا تُدْرِكُهُ الْعُيُونُ فِي مُشَاهَدَةِ الابْصَارِ وَلَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ.

6. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from abu al-Hassan al-Muwsali from abu ‘Abdallah (a. s.) who has said, “Once a rabbi (hibr) came to Imam Ali (a. s.) and asked, ‘O Amir al-mu’minin, have you seen your Lord when worshipping Him?’” Imam Ali (a. s.) replied, “This is not a proper question. I would not have worshipped a Lord whom I could not see.” He then asked, “How did you see Him?” Imam Ali (a. s.) said, “This is not a proper statement. Eyes can not see Him in eye-witnessing process but hearts see Him in the realities of faith.”

مجهول

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1733

7ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ ذَاكَرْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فِيمَا يَرْوُونَ مِنَ الرُّؤْيَةِ فَقَالَ الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَالْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَالْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَالْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ فَإِنْ كَانُوا صَادِقِينَ فَلْيَمْلَئُوا أَعْيُنَهُمْ مِنَ الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ.

7. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from ‘Asim ibn Hamiyd who has said the following. “I discussed with Imam abu ‘Abdallah (a. s.) about what he says to eye-witnessing Allah’s self. The Imam said, “The light of the sun has a ratio equal to one seventieth of the light of the Kursi (the throne). The same is the ratio of the light of Kursi to al-‘Arsh, the light of which is of the same ration to that of al-Hijab the light of which is of the same ration to the light of al-Satr. If they tell the truth let them fill their eyes with the light of the sun without a curtain in between.”

ضعيف

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1734

8ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ بَلَغَ بِي جَبْرَئِيلُ مَكَاناً لَمْ يَطَأْهُ قَطُّ جَبْرَئِيلُ فَكَشَفَ لَهُ فَأَرَاهُ الله مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ. فِي قَوْلِهِ تَعَالَى لا تُدْرِكُهُ الابْصارُ وَهُوَ يُدْرِكُ الابْصارَ.

8. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu Nasr from abu al-Hassan al-Rida (a. s.) who has said that the holy Prophet (sw) said, “When I ascended to the heavens, Jibril took me to a place where he had never stepped foot on before. Then it was unveiled to him and Allah showed him of the light of His greatness that which he loved.” On the words of Allah “ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware. (6:103)

صحيح

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1735

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ لا تُدْرِكُهُ الابْصارُ قَالَ إِحَاطَةُ الْوَهْمِ أَ لا تَرَى إِلَى قَوْلِهِ قَدْ جاءَكُمْ بَصائِرُ مِنْ رَبِّكُمْ لَيْسَ يَعْنِي بَصَرَ الْعُيُونِ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ لَيْسَ يَعْنِي مِنَ الْبَصَرِ بِعَيْنِهِ وَمَنْ عَمِيَ فَعَلَيْها لَيْسَ يَعْنِي عَمَى الْعُيُونِ إِنَّمَا عَنَى إِحَاطَةَ الْوَهْمِ كَمَا يُقَالُ فُلانٌ بَصِيرٌ بِالشِّعْرِ وَفُلانٌ بَصِيرٌ بِالْفِقْهِ وَفُلانٌ بَصِيرٌ بِالدَّرَاهِمِ وَفُلانٌ بَصِيرٌ بِالثِّيَابِ الله أَعْظَمُ مِنْ أَنْ يُرَى بِالْعَيْنِ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu Najran from ‘Abdallah ibn Sinan from Imam abu ‘Abdallah (a. s.) who has said the following about the words of Allah. “No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.” (6:103) It means within what is called al-Wahm which in terms of the degrees of knowledge is less than fifty percent. Consider the words of Allah in: “Clear proofs have certainly come to you from your Lord.. .” (6:104) It does not mean eye-witnessed knowledge. Also consider, “Whosoever sees clearly, it is to his own gain.” (ibid) does not mean seeing with the eyes and in “Whosoever is blind, it is to his own loss’ (ibid ). Blindness does not mean deprivation of eye-sight. It means within the range of Wahm (mentioned above). As is commonly said, so and so is very keen-sighted in matters of poetry, and so and so is very keen-sighted in religion and jurisprudence. So and so has a keen eye for money, and so and so an eye for clothes. Allah is far great and above being eye-witnessed by people.”

صحيح

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1736

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الله هَلْ يُوصَفُ فَقَالَ أَ مَا تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَ أَ مَا تَقْرَأُ قَوْلَهُ تَعَالَى لا تُدْرِكُهُ الابْصارُ وَهُوَ يُدْرِكُ الابْصارَ قُلْتُ بَلَى قَالَ فَتَعْرِفُونَ الابْصَارَ قُلْتُ بَلَى قَالَ مَا هِيَ قُلْتُ أَبْصَارُ الْعُيُونِ فَقَالَ إِنَّ أَوْهَامَ الْقُلُوبِ أَكْبَرُ مِنْ أَبْصَارِ الْعُيُونِ فَهُوَ لا تُدْرِكُهُ الاوْهَامُ وَهُوَ يُدْرِكُ الاوْهَامَ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Abu Hashim al-Ja‘fari who has said the following. “I asked Imam abul Hassan al-Rida (a. s.), about Allah if He can be described (defined in words). The Imam (a. s.) said, “Have you not read the Quran?” I replied, “Yes, I do read the Quran.” He then said, “Have you not read the words of Allah, the Most High, “No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.” (6:103) I replied, “Yes, I have read them.” The Imam (a. s.) said, “Do they know the meaning of the eyes?” I replied, “Yes, they do.” The Imam (a. s.) said, “What is it?” I replied, “ It means seeing with the eyes.” Then the Imam said, the Awham (mentioned above) of the heart is far greater comprehensive in knowledge than eye-witnessing. It is not able to comprehend Him but He comprehends all things.”

صحيح

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1737

11ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ بْنِ الْقَاسِمِ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) لا تُدْرِكُهُ الابْصارُ وَهُوَ يُدْرِكُ الابْصارَ فَقَالَ يَا أَبَا هَاشِمٍ أَوْهَامُ الْقُلُوبِ أَدَقُّ مِنْ أَبْصَارِ الْعُيُونِ أَنْتَ قَدْ تُدْرِكُ بِوَهْمِكَ السِّنْدَ وَالْهِنْدَ وَالْبُلْدَانَ الَّتِي لَمْ تَدْخُلْهَا وَلا تُدْرِكُهَا بِبَصَرِكَ وَأَوْهَامُ الْقُلُوبِ لا تُدْرِكُهُ فَكَيْفَ أَبْصَارُ الْعُيُونِ.

11. Muhammad ibn abu ‘Abdallah has narrated from the person whose name he mentioned from Muhammad ibn ‘Isa from Dawud ibn al-Qasim abu Hashim al-Ja‘fari who has said the following. “I mentioned the words of Allah , ‘No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’ (6:103) to Imam abu Ja’far (a. s.). He said, “O abu Hashim, Awham (mentioned above) of hearts are keener and sharper than the perceptions of the eyes. Through the Awham of the heart you can perceive countries like Sind, Hind (India) and other cities which you have never seen with your eyes. How can your eyes see Him when the Awham of your heart cannot perceive Him?”

مرسل

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah) - Hadith 1738

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ الاشْيَاءُ كُلُّهَا لا تُدْرَكُ إِلا بِأَمْرَيْنِ بِالْحَوَاسِّ وَالْقَلْبِ وَالْحَوَاسُّ إِدْرَاكُهَا عَلَى ثَلاثَةِ مَعَانٍ إِدْرَاكاً بِالْمُدَاخَلَةِ وَإِدْرَاكاً بِالْمُمَاسَّةِ وَإِدْرَاكاً بِلا مُدَاخَلَةٍ وَلا؛ّّ مُمَاسَّةٍ فَأَمَّا الادْرَاكُ الَّذِي بِالْمُدَاخَلَةِ فَالاصْوَاتُ وَالْمَشَامُّ وَالطُّعُومُ وَأَمَّا الادْرَاكُ بِالْمُمَاسَّةِ فَمَعْرِفَةُ الاشْكَالِ مِنَ التَّرْبِيعِ وَالتَّثْلِيثِ وَمَعْرِفَةُ اللَّيِّنِ وَالْخَشِنِ وَالْحَرِّ وَالْبَرْدِ وَأَمَّا الادْرَاكُ بِلا مُمَاسَّةٍ وَلا مُدَاخَلَةٍ فَالْبَصَرُ فَإِنَّهُ يُدْرِكُ الاشْيَاءَ بِلا مُمَاسَّةٍ وَلا مُدَاخَلَةٍ فِي حَيِّزِ غَيْرِهِ وَلا فِي حَيِّزِهِ وَإِدْرَاكُ الْبَصَرِ لَهُ سَبِيلٌ وَسَبَبٌ فَسَبِيلُهُ الْهَوَاءُ وَسَبَبُهُ الضِّيَاءُ فَإِذَا كَانَ السَّبِيلُ مُتَّصِلاً بَيْنَهُ وَبَيْنَ الْمَرْئِيِّ وَالسَّبَبُ قَائِمٌ أَدْرَكَ مَا يُلاقِي مِنَ الالْوَانِ وَالاشْخَاصِ فَإِذَا حُمِلَ الْبَصَرُ عَلَى مَا لا سَبِيلَ لَهُ فِيهِ رَجَعَ رَاجِعاً فَحَكَى مَا وَرَاءَهُ كَالنَّاظِرِ فِي الْمِرْآةِ لا يَنْفُذُ بَصَرُهُ فِي الْمِرْآةِ فَإِذَا لَمْ يَكُنْ لَهُ سَبِيلٌ رَجَعَ رَاجِعاً يَحْكِي مَا وَرَاءَهُ وَكَذَلِكَ النَّاظِرُ فِي الْمَاءِ الصَّافِي يَرْجِعُ رَاجِعاً فَيَحْكِي مَا وَرَاءَهُ إِذْ لا سَبِيلَ لَهُ فِي إِنْفَاذِ بَصَرِهِ فَأَمَّا الْقَلْبُ فَإِنَّمَا سُلْطَانُهُ عَلَى الْهَوَاءِ فَهُوَ يُدْرِكُ جَمِيعَ مَا فِي الْهَوَاءِ وَيَتَوَهَّمُهُ فَإِذَا حُمِلَ الْقَلْبُ عَلَى مَا لَيْسَ فِي الْهَوَاءِ مَوْجُوداً رَجَعَ رَاجِعاً فَحَكَى مَا فِي الْهَوَاءِ فَلا يَنْبَغِي لِلْعَاقِلِ أَنْ يَحْمِلَ قَلْبَهُ عَلَى مَا لَيْسَ مَوْجُوداً فِي الْهَوَاءِ مِنْ أَمْرِ التَّوْحِيدِ جَلَّ الله وَعَزَّ فَإِنَّهُ إِنْ فَعَلَ ذَلِكَ لَمْ يَتَوَهَّمْ إِلا مَا فِي الْهَوَاءِ مَوْجُودٌ كَمَا قُلْنَا فِي أَمْرِ الْبَصَرِ تَعَالَى الله أَنْ يُشْبِهَهُ خَلْقُهُ.

12. Ali ibn Ibrahim has narrated from his father from some of his people from Hisham ibn al-Hakam who has said the following. “Things can be perceived by two means: (1) By the senses and (2) by the heart, intellect. Perceptions of the senses are of three kinds: (1) Perception in the form of penetration, (2) Perception in the form of touching, and (3) Perception without penetration or tou Ch Perception by means of sounds, smells and tastes are formed through penetration. Perception through touching comes from the knowledge of shapes, such as rectangular or triangular etc., and also softness, hardness, heat and cold. Perception without touch or penetration is that of sight which is capable of perceiving things without touching or penetration, directly or indirectly. Perception through sight needs a path and medium. Its path is air and its medium is the light. If the path is continuous between the viewer and the object and the medium then seeing takes place such as colors and persons. If light falls on something without a path, it will return reflecting what is behind (the observed), like an observer looking into a mirror. Light does not penetrate into the mirror, because it finds no path. So it returns reflecting what lies behind the observed. It is similar to looking into the clear water returns light that reflects what is at the rear. This happens because there is no path for the penetration of light. Intellect dominates the air. It perceives all that is in the air and forms his Wahm (intuitive form of perception). If the heart will not find any thing in the air it comes back and reflects what is in the air. A person of reason should not force his heart against what is not in the air of the issue of the Oneness of Allah, the Majestic, the Glorious, otherwise, it will form his Wahm of what is there in the air as mentioned about the eye-witnessing. Allah, the Most High is far and above similarities with the creatures.”

مرسل موقو ف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1739

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ قَوْماً بِالْعِرَاقِ يَصِفُونَ الله بِالصُّورَةِ وَبِالتَّخْطِيطِ فَإِنْ رَأَيْتَ جَعَلَنِيَ الله فِدَاكَ أَنْ تَكْتُبَ إِلَيَّ بِالْمَذْهَبِ الصَّحِيحِ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ سَأَلْتَ رَحِمَكَ الله عَنِ التَّوْحِيدِ وَمَا ذَهَبَ إِلَيْهِ مَنْ قِبَلَكَ فَتَعَالَى الله الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ تَعَالَى عَمَّا يَصِفُهُ الْوَاصِفُونَ الْمُشَبِّهُونَ الله بِخَلْقِهِ الْمُفْتَرُونَ عَلَى الله فَاعْلَمْ رَحِمَكَ الله أَنَّ الْمَذْهَبَ الصَّحِيحَ فِي التَّوْحِيدِ مَا نَزَلَ بِهِ الْقُرْآنُ مِنْ صِفَاتِ الله جَلَّ وَعَزَّ فَانْفِ عَنِ الله تَعَالَى الْبُطْلانَ وَالتَّشْبِيهَ فَلا نَفْيَ وَلا تَشْبِيهَ هُوَ الله الثَّابِتُ الْمَوْجُودُ تَعَالَى الله عَمَّا يَصِفُهُ الْوَاصِفُونَ وَلا تَعْدُوا الْقُرْآنَ فَتَضِلُّوا بَعْدَ الْبَيَانِ.

1. Ali ibn Ibrahim has narrated from al-‘Abbass ibn Ma‘ruf from ibn abu Najran from Hammad ibn ‘Uthman from Abd al-Rahim ibn ‘Utayk al-Qusayr who has said the following. “I wrote through ‘Abdal Malik ibn ’a‘yan to Imam abu ‘Abdallah (a. s.). “In Iraq there are people who attribute to Allah forms and lines. If you consider it proper, may Allah take my soul in your service, please write for me the correct belief in the issue of the Oneness of Allah.” The Imam wrote for me, “May Allah grant you blessings. You have asked about the Oneness of Allah and the belief of the group before you. Exalted is Allah, to Who nothing is similar. He is All-hearing and All-seeing. Allah is above what certain people attribute to Him and analogize Him with His creatures and the lies of those who speak lies about Him. Note that the true doctrine in the Oneness of Allah is what is revealed in the Quran in about the attributes of Allah, the Almighty, the Exalted. Keep away from the belief in Allah, the Most High, all ideas that amount to ignoring His existence altogether and those that amount to analogizing Him with the creatures. Neither should His existence be negated nor should He be considered similar to anything. He, Allah, the Most High exists. Exalted is He and far above what is falsely attributed to Him. Do not exceed the limits of the Quran lest you go astray after the clear presentation of Truth.”

مجهول

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1740

2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَا أَبَا حَمْزَةَ إِنَّ الله لا يُوصَفُ بِمَحْدُودِيَّةٍ عَظُمَ رَبُّنَا عَنِ الصِّفَةِ فَكَيْفَ يُوصَفُ بِمَحْدُودِيَّةٍ مَنْ لا يُحَدُّ وَلا تُدْرِكُهُ الابْصَارُ وَهُوَ يُدْرِكُ الابْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ.

2. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from abu Hamzah who has said that Imam Ali ibn al-Husayn said to me, “O abu Hamzah, Allah cannot be defined by the created things. Our Lord is far above being described through the attributes. How can the infinite be defined by the finite? ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1741

3ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْخَزَّازِ وَمُحَمَّدِ بْنِ الْحُسَيْنِ قَالا دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَحَكَيْنَا لَهُ أَنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَأَى رَبَّهُ فِي صُورَةِ الشَّابِّ الْمُوَفَّقِ فِي سِنِّ أَبْنَاءِ ثَلاثِينَ سَنَةً وَقُلْنَا إِنَّ هِشَامَ بْنَ سَالِمٍ وَصَاحِبَ الطَّاقِ وَالْمِيثَمِيَّ يَقُولُونَ إِنَّهُ أَجْوَفُ إِلَى السُّرَّةِ وَالْبَقِيَّةُ صَمَدٌ فَخَرَّ سَاجِداً لله ثُمَّ قَالَ سُبْحَانَكَ مَا عَرَفُوكَ وَلا وَحَّدُوكَ فَمِنْ أَجْلِ ذَلِكَ وَصَفُوكَ سُبْحَانَكَ لَوْ عَرَفُوكَ لَوَصَفُوكَ بِمَا وَصَفْتَ بِهِ نَفْسَكَ سُبْحَانَكَ كَيْفَ طَاوَعَتْهُمْ أَنْفُسُهُمْ أَنْ يُشَبِّهُوكَ بِغَيْرِكَ اللهمَّ لا أَصِفُكَ إِلا بِمَا وَصَفْتَ بِهِ نَفْسَكَ وَلا أُشَبِّهُكَ بِخَلْقِكَ أَنْتَ أَهْلٌ لِكُلِّ خَيْرٍ فَلا تَجْعَلْنِي مِنَ الْقَوْمِ الظَّالِمِينَ ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ مَا تَوَهَّمْتُمْ مِنْ شَيْ‏ءٍ فَتَوَهَّمُوا الله غَيْرَهُ ثُمَّ قَالَ نَحْنُ آلُ مُحَمَّدٍ النَّمَطُ الاوْسَطُ الَّذِي لا يُدْرِكُنَا الْغَالِي وَلا يَسْبِقُنَا التَّالِي يَا مُحَمَّدُ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ نَظَرَ إِلَى عَظَمَةِ رَبِّهِ كَانَ فِي هَيْئَةِ الشَّابِّ الْمُوَفَّقِ وَسِنِّ أَبْنَاءِ ثَلاثِينَ سَنَةً يَا مُحَمَّدُ عَظُمَ رَبِّي عَزَّ وَجَلَّ أَنْ يَكُونَ فِي صِفَةِ الْمَخْلُوقِينَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ كَانَتْ رِجْلاهُ فِي خُضْرَةٍ قَالَ ذَاكَ مُحَمَّدٌ كَانَ إِذَا نَظَرَ إِلَى رَبِّهِ بِقَلْبِهِ جَعَلَهُ فِي نُورٍ مِثْلِ نُورِ الْحُجُبِ حَتَّى يَسْتَبِينَ لَهُ مَا فِي الْحُجُبِ إِنَّ نُورَ الله مِنْهُ أَخْضَرُ وَمِنْهُ أَحْمَرُ وَمِنْهُ أَبْيَضُ وَمِنْهُ غَيْرُ ذَلِكَ يَا مُحَمَّدُ مَا شَهِدَ لَهُ الْكِتَابُ وَالسُّنَّةُ فَنَحْنُ الْقَائِلُونَ بِهِ.

3. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from Ibrahim ibn Muhammad al-Khazzaz and Muhammad ibn al-Husayn they both have said the following. “We met Imam abu abu al-Hassan al-Rida (a. s.) and stated to him that Prophet Muhammad (s. a.) saw His Lord in the fashion of a full grown young man of thirty years and added that Hisham ibn Salim and Sahib al-Taq and al-Maythami say that He is hallow down to His navel and the rest is solid. The Imam bowed down to a prostrating position and then said, ‘(O Lord), Glory belongs to you they have not recognized You nor have they acknowledged Your Oneness thus, they attribute to You such things. (O Lord, Glory belongs to You, had they recognized You they would have attributed to You what you yourself have attributed to Yourself and they would not have considered You similar to things other than You. O Lord, I do not attribute to You anything other than what You have attributed to Yourself and do not consider You similar to Your creatures. To You belongs all good. Do not place me among the unjust ones.’ The Imam (a. s.) then turned to us saying, “Whatever you may imagine (make Wahm of) consider Allah some thing other than it.” He continued, ‘We, people of the family of the Prophet (s. a.), are the middle type and the criteria. Those who exceed can not catch up with us and those who follow can not go ahead of us. O Muhammad, when the messenger of Allah looked at the greatness of his Lord he was of the type of people as fully grown up as thirty years old people. O Muhammad, my Lord, the Majestic, the Glorious, is far greater than to be of the qualities of the creatures.” The narrator has said that I said, “May the Lord take my soul for your service, who was the one with his feet in the green?” The Imam said, “He was Prophet Muhammad (s. a.) when looked at his Lord with his heart He placed him in the light like that of the Hujub so he can see what is inside the Hujub. Of the light of Allah some are green, red, white and others. O Muhammad whatever has confirmation in the book and the Sunnah we affirm it.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1742

4ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بَشِيرٍ الْبَرْقِيِّ قَالَ حَدَّثَنِي عَبَّاسُ بْنُ عَامِرٍ الْقَصَبَانِيُّ قَالَ أَخْبَرَنِي هَارُونُ بْنُ الْجَهْمِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَالَ قَالَ لَوِ اجْتَمَعَ أَهْلُ السَّمَاءِ وَالارْضِ أَنْ يَصِفُوا الله بِعَظَمَتِهِ لَمْ يَقْدِرُوا.

4. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Ahmad ibn Bashir al-Barqi who has said that ‘Abbass ibn ‘Amir al-Qasbani who has said that Harun ibn al-Juham from abu Hamza from Imam Ali ibn al-Husayn (a. s.) has reported the following. “Even if all those in heavens and earth would gather together to speak of the greatness of Allah they will not be able to do so.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1743

5ـ سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ (عَلَيْهِ السَّلام) أَنَّ مَنْ قِبَلَنَا مِنْ مَوَالِيكَ قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ جِسْمٌ وَمِنْهُمْ مَنْ يَقُولُ صُورَةٌ فَكَتَبَ (عَلَيْهِ السَّلام) بِخَطِّهِ سُبْحَانَ مَنْ لا يُحَدُّ وَلا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْعَلِيمُ أَوْ قَالَ الْبَصِيرُ.

5. Sahl has narrated from Ibrahim ibn Muhammad al-Hamdani who has said the following. “I wrote to the man (Imam abu al-Hassan the 3rd (a. s.) explaining, “Your followers in this city differ on the issue of the Oneness of Allah. Some of them say that Allah has a body, and others say that Allah has a form.” The Imam replied in his own handwriting, “Glory belongs to Allah, Who can not be defined nor described. There is nothing similar to Him. He is All-hearing, All-knowing, or the Imam said All-seeing.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1744

6ـ سَهْلٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ كَتَبَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى أَبِي أَنَّ الله أَعْلَى وَأَجَلُّ وَأَعْظَمُ مِنْ أَنْ يُبْلَغَ كُنْهُ صِفَتِهِ فَصِفُوهُ بِمَا وَصَفَ بِهِ نَفْسَهُ وَكُفُّوا عَمَّا سِوَى ذَلِكَ.

6. Sahl has narrated from Muhammad ibn ‘Isa from Ibrahim from Muhammad ibn Hakim who has said the following. “Imam abu al-Hassan Musa ibn Ja‘far (a. s.) wrote to my father, ‘Allah is far High, Glorious and Great than that one can reach the essence of His attribute. Speak of only those of His attributes of which He Himself has spoken and refrain from attributes other than those ones.’”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1745

7ـ سَهْلٌ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ أَخِي مُرَازِمٍ عَنِ الْمُفَضَّلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنْ شَيْ‏ءٍ مِنَ الصِّفَةِ فَقَالَ لا تَجَاوَزْ مَا فِي الْقُرْآنِ.

7. Sahl has narrated from al-Sindi ibn al-Rabi‘ from Ibn Abi ‘Umayr from Hafs, brother of Marazim from al-Mufaddal who has said the “I asked Imam abu al-Hassan (a. s.) about certain matters of the attributes (of Allah) and the Imam said, “Do not exceed what is in the holy Quran.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1746

8ـ سَهْلٌ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقَاسَانِيِّ قَالَ كَتَبْتُ إِلَيْهِ (عَلَيْهِ السَّلام) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ قَالَ فَكَتَبَ (عَلَيْهِ السَّلام) سُبْحَانَ مَنْ لا يُحَدُّ وَلا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

8. Sahl has narrated from Muhammad ibn Ali al-Qasani (the right name is Ali ibn Muhammad, one of the companions of Imam abu al-Hassan al-Hadi, the tenth Imam (a. s.) who has said the following. “I wrote to the Imam explaining that people before us had differences on the issue of the Oneness of Allah.” The Imam wrote, “Glory belongs to Allah, Who can not be defined nor described. There is nothing similar to Him. He is All-hearing, All-seeing.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1747

9ـ سَهْلٌ عَنْ بِشْرِ بْنِ بَشَّارٍ النَّيْسَابُورِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ (عَلَيْهِ السَّلام) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَمِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَكَتَبَ إِلَيَّ سُبْحَانَ مَنْ لا يُحَدُّ وَلا يُوصَفُ وَلا يُشْبِهُهُ شَيْ‏ءٌ وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

9. Sahl has narrated from Bishr ibn Bashshar al-Nayshaburi who has said the following. “I wrote to the man (Imam) explaining that people before us had differences on the issue of the Oneness of Allah. There were people who said that Allah had a body, others said He had a form.” The Imam wrote for me, “Glory belongs to Allah, Who can not be defined nor described. There is nothing similar to Him. He is All-hearing, All-seeing.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1748

10ـ سَهْلٌ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) سَنَةَ خَمْسٍ وَخَمْسِينَ وَمِائَتَيْنِ قَدِ اخْتَلَفَ يَا سَيِّدِي أَصْحَابُنَا فِي التَّوْحِيدِ مِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَمِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَلا أَجُوزُهُ فَعَلْتَ مُتَطَوِّلاً عَلَى عَبْدِكَ فَوَقَّعَ بِخَطِّهِ (عَلَيْهِ السَّلام) سَأَلْتَ عَنِ التَّوْحِيدِ وَهَذَا عَنْكُمْ مَعْزُولٌ الله وَاحِدٌ أَحَدٌ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ خَالِقٌ وَلَيْسَ بِمَخْلُوقٍ يَخْلُقُ تَبَارَكَ وَتَعَالَى مَا يَشَاءُ مِنَ الاجْسَامِ وَغَيْرِ ذَلِكَ وَلَيْسَ بِجِسْمٍ وَيُصَوِّرُ مَا يَشَاءُ وَلَيْسَ بِصُورَةٍ جَلَّ ثَنَاؤُهُ وَتَقَدَّسَتْ أَسْمَاؤُهُ أَنْ يَكُونَ لَهُ شِبْهٌ هُوَ لا غَيْرُهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

10. Sahl has said that I wrote to abu Muhammad al-Hassan al-‘Askari (a. s.) in 255 AH., “Our people (ashabuna) differ on the issue of the Oneness of Allah. There are those who say he has a body and others say He has a certain form. If you would consider to instruct me in this matter on which I would rely without excess it would be a great favor to your servant.” The Imam answered in his own handwriting, “You have asked about the Oneness of Allah. It is not your duty to find Allah’s self. Allah is One, the Only One. He has no children and is not anyone’s child. There nothing similar to Him. He is the Creator and is not created. He, the Most Holy, the Most High, creates whatever He wants of the bodies and non-bodies. He is not a body or a certain form. He gives form to whatever He wills but Himself is not a form, Majestic is His praise and Holy are His names and is far above being similar to other things. Only He, and not others, is the One to Who no one is similar and He is all-hearing and All-seeing.”

ضعيف

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1749

11ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله لا يُوصَفُ وَكَيْفَ يُوصَفُ وَقَدْ قَالَ فِي كِتَابِهِ وَما قَدَرُوا الله حَقَّ قَدْرِهِ فَلا يُوصَفُ بِقَدَرٍ إِلا كَانَ أَعْظَمَ مِنْ ذَلِكَ.

11. Muhammad ibn Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rabi‘i ibn ‘Abdallah from al-Fudayl ibn Yasar, who has said the following. “I heard Imam abu ‘Abdallah (a. s.) saying, ‘Allah cannot be defined. How can He be defined when He Himself has said in His book, “They have not respected Allah the way He truly should have been respected.” (6:91) Therefore, He cannot be described in any way but that He is great and above that.’”

مجهول كالصحيح

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so - Hadith 1750

12ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَعَنْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله عَظِيمٌ رَفِيعٌ لا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَلا يَبْلُغُونَ كُنْهَ عَظَمَتِهِ لا؛ّّ تُدْرِكُهُ الابْصَارُ وَهُوَ يُدْرِكُ الابْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ وَلا يُوصَفُ بِكَيْفٍ وَلا أَيْنٍ وَحَيْثٍ وَكَيْفَ أَصِفُهُ بِالْكَيْفِ وَهُوَ الَّذِي كَيَّفَ الْكَيْفَ حَتَّى صَارَ كَيْفاً فَعُرِفَتِ الْكَيْفُ بِمَا كَيَّفَ لَنَا مِنَ الْكَيْفِ أَمْ كَيْفَ أَصِفُهُ بِأَيْنٍ وَهُوَ الَّذِي أَيَّنَ الايْنَ حَتَّى صَارَ أَيْناً فَعُرِفَتِ الايْنُ بِمَا أَيَّنَ لَنَا مِنَ الايْنِ أَمْ كَيْفَ أَصِفُهُ بِحَيْثٍ وَهُوَ الَّذِي حَيَّثَ الْحَيْثَ حَتَّى صَارَ حَيْثاً فَعُرِفَتِ الْحَيْثُ بِمَا حَيَّثَ لَنَا مِنَ الْحَيْثِ فَالله تَبَارَكَ وَتَعَالَى دَاخِلٌ فِي كُلِّ مَكَانٍ وَخَارِجٌ مِنْ كُلِّ شَيْ‏ءٍ لا تُدْرِكُهُ الابْصَارُ وَهُوَ يُدْرِكُ الابْصَارَ لا إِلَهَ إِلا هُوَ الْعَلِيُّ الْعَظِيمُ وَهُوَ اللَّطِيفُ الْخَبِيرُ.

12. Ali ibn Muhammad has narrated from Sahl ibn Ziyad and others from Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan from abu ‘Abdallah (a. s.) who has said the following. “Allah is Great and High. People cannot describe Him nor can they reach the depth of His Greatness. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103) He cannot be described by means of how and where. How can I describe Him by means of any condition? He Himself has created the conditions and how and so it came into being. We came to know conditions because of His designing them for us. How can I describe Him by means of space? It is He, Who spaced the space so it became space. I, thus, came to know space by means of what He has made it into space. How can I describe Him by means of positions when He Himself has given position to positions so it came into position. I, thus, came to know the position by means of what He has made to come into position. Allah, the Holy, the Most High, is in every place but is out of everything. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103)

ضعيف

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1751

1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) سَمِعْتُ هِشَامَ بْنَ الْحَكَمِ يَرْوِي عَنْكُمْ أَنَّ الله جِسْمٌ صَمَدِيٌّ نُورِيٌّ مَعْرِفَتُهُ ضَرُورَةٌ يَمُنُّ بِهَا عَلَى مَنْ يَشَاءُ مِنْ خَلْقِهِ فَقَالَ (عَلَيْهِ السَّلام) سُبْحَانَ مَنْ لا يَعْلَمُ أَحَدٌ كَيْفَ هُوَ إِلا هُوَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ لا يُحَدُّ وَلا يُحَسُّ وَلا يُجَسُّ وَلا تُدْرِكُهُ الابْصَارُ وَلا الْحَوَاسُّ وَلا يُحِيطُ بِهِ شَيْ‏ءٌ وَلا جِسْمٌ وَلا صُورَةٌ وَلا تَخْطِيطٌ وَلا تَحْدِيدٌ.

1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following. “I stated before abu ‘Abdallah (a. s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized and He bestows such knowledge to whoever among His creatures He wills.” The Imam said, “Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine.”

موثق

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1752

2ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنِ الْجِسْمِ وَالصُّورَةِ فَكَتَبَ سُبْحَانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ لا جِسْمٌ وَلا صُورَةٌ. وَرَوَاهُ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله إِلا أَنَّهُ لَمْ يُسَمِّ الرَّجُلَ.

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Hamzah ibn Muhammad who has said the following. “I wrote to Imam abu al-Hassan (al-Thalith 3rd (a. s.) asking about the body and form (of Allah). He wrote in reply, ‘Glorious is He similar to Who there is nothing. He is not a body nor has He any form.’” This Hadith has also been narrated by Muhammad ibn abu ‘Abdallah without giving the name of the person (from whom he has heard).

ضعيف وآخره مرسل

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1753

3ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ جِئْتُ إِلَى الرِّضَا (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنِ التَّوْحِيدِ فَأَمْلَى عَلَيَّ الْحَمْدُ لله فَاطِرِ الاشْيَاءِ إِنْشَاءً وَمُبْتَدِعِهَا ابْتِدَاعاً بِقُدْرَتِهِ وَحِكْمَتِهِ لا مِنْ شَيْ‏ءٍ فَيَبْطُلَ الاخْتِرَاعُ وَلا لِعِلَّةٍ فَلا يَصِحَّ الابْتِدَاعُ خَلَقَ مَا شَاءَ كَيْفَ شَاءَ مُتَوَحِّداً بِذَلِكَ لاظْهَارِ حِكْمَتِهِ وَحَقِيقَةِ رُبُوبِيَّتِهِ لا تَضْبِطُهُ الْعُقُولُ وَلا تَبْلُغُهُ الاوْهَامُ وَلا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُ بِهِ مِقْدَارٌ عَجَزَتْ دُونَهُ الْعِبَارَةُ وَكَلَّتْ دُونَهُ الابْصَارُ وَضَلَّ فِيهِ تَصَارِيفُ الصِّفَاتِ احْتَجَبَ بِغَيْرِ حِجَابٍ مَحْجُوبٍ وَاسْتَتَرَ بِغَيْرِ سِتْرٍ مَسْتُورٍ عُرِفَ بِغَيْرِ رُؤْيَةٍ وَوُصِفَ بِغَيْرِ صُورَةٍ وَنُعِتَ بِغَيْرِ جِسْمٍ لا إِلَهَ إِلا الله الْكَبِيرُ الْمُتَعَالِ.

3. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn Isma‘il ibn Bazi‘ from Muhammad ibn Zayd who has said the following. “I went to Imam al-Rida (a. s.) to ask about the Oneness of Allah (God). The Imam dictated to me thus, ‘All praise belongs to Allah, Who is the originator of all things. He is the inventor of all things, an invention that came from His power and wisdom but not from a thing so it would invalidate the invention and not from a cause so it would invalidate the novelty. He created whatever He wanted and howsoever He liked. He alone did all this to manifest His Wisdom and the truth of His Providence. Intelligence cannot comprehend Him, (Awham) imagination cannot reach Him, eyes cannot see Him and measurements cannot confine Him. The power of expression is unable to express Him in words. All sights are exhausted from reaching Him and the power of describing and defining have gone astray in its description and definition of His-self. He is hidden without any veil and is concealed without any covering. He is known without being seen; described without any form, and praised without any body. There is no god, except Allah, the Great, the Most High.’”

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1754

4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَمَّنْ ذَكَرَهُ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ وَصَفْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَوْلَ هِشَامِ بْنِ سَالِمٍ الْجَوَالِيقِيِّ وَحَكَيْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ جِسْمٌ فَقَالَ إِنَّ الله تَعَالَى لا يُشْبِهُهُ شَيْ‏ءٌ أَيُّ فُحْشٍ أَوْ خَناً أَعْظَمُ مِنْ قَوْلِ مَنْ يَصِفُ خَالِقَ الاشْيَاءِ بِجِسْمٍ أَوْ صُورَةٍ أَوْ بِخِلْقَةٍ أَوْ بِتَحْدِيدٍ وَأَعْضَاءٍ تَعَالَى الله عَنْ ذَلِكَ عُلُوّاً كَبِيراً.

4. Muhammad ibn Abu ‘Abdallah has narrated from those he mentioned from Ali ibn al-‘Abbass from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Hakim. He has said that I explained to abu Ibrahim (Musa al-Kadhim (a. s.), the words of Hisham ibn Salim al-Jawaliqi and the words of Hisham ibn al-Hakam that say Allah is a body. The Imam (a. s.) said, “Allah, the Most High, is not similar to any of the things. What can be more blasphemous and scandalous than to describe the Creator of all things by means of body, form, type of creation, limitations, limbs and organs. Allah, the Most High, the Great, is far above these things.”

مرسل

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1755

5ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ الرُّخَّجِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) أَسْأَلُهُ عَمَّا قَالَ هِشَامُ بْنُ الْحَكَمِ فِي الْجِسْمِ وَهِشَامُ بْنُ سَالِمٍ فِي الصُّورَةِ فَكَتَبَ دَعْ عَنْكَ حَيْرَةَ الْحَيْرَانِ وَاسْتَعِذْ بِالله مِنَ الشَّيْطَانِ لَيْسَ الْقَوْلُ مَا قَالَ الْهِشَامَانِ.

5. Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-Rukhkhaji who said: “I wrote to Abu al-Hassan (a. s.) about the words of Hisham ibn al-Hakam about the body, and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from yourself the confusion of the confounded people and seek refuge from Allah against Satan. The (correct) position is not what the two Hishams have said.’”

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1756

6ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ سَمِعْتُ يُونُسَ بْنَ ظَبْيَانَ يَقُولُ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ إِنَّ هِشَامَ بْنَ الْحَكَمِ يَقُولُ قَوْلاً عَظِيماً إِلا أَنِّي أَخْتَصِرُ لَكَ مِنْهُ أَحْرُفاً فَزَعَمَ أَنَّ الله جِسْمٌ لانَّ الاشْيَاءَ شَيْئَانِ جِسْمٌ وَفِعْلُ الْجِسْمِ فَلا يَجُوزُ أَنْ يَكُونَ الصَّانِعُ بِمَعْنَى الْفِعْلِ وَيَجُوزُ أَنْ يَكُونَ بِمَعْنَى الْفَاعِلِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَيْحَهُ أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ مُتَنَاهٍ وَالصُّورَةَ مَحْدُودَةٌ مُتَنَاهِيَةٌ فَإِذَا احْتَمَلَ الْحَدَّ احْتَمَلَ الزِّيَادَةَ وَالنُّقْصَانَ وَإِذَا احْتَمَلَ الزِّيَادَةَ وَالنُّقْصَانَ كَانَ مَخْلُوقاً قَالَ قُلْتُ فَمَا أَقُولُ قَالَ لا جِسْمٌ وَلا صُورَةٌ وَهُوَ مُجَسِّمُ الاجْسَامِ وَمُصَوِّرُ الصُّوَرِ لَمْ يَتَجَزَّأْ وَلَمْ يَتَنَاهَ وَلَمْ يَتَزَايَدْ وَلَمْ يَتَنَاقَصْ لَوْ كَانَ كَمَا يَقُولُونَ لَمْ يَكُنْ بَيْنَ الْخَالِقِ وَالْمَخْلُوقِ فَرْقٌ وَلا بَيْنَ الْمُنْشِئِ وَالْمُنْشَإِ لَكِنْ هُوَ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَصَوَّرَهُ وَأَنْشَأَهُ إِذْ كَانَ لا يُشْبِهُهُ شَيْ‏ءٌ وَلا يُشْبِهُ هُوَ شَيْئاً.

6. Muhammad ibn Abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from ‘Abdullah ibn al-Mughirah from Muhammad ibn Ziyad who has said the following. “I heard Yunus ibn Zabyan saying, ‘I went to meet abu ‘Abdallah (a. s.), and said, “Hisham ibn al-Hakam has uttered monstrous words. I will briefly mention a few words. He thinks Allah has a body because things are of two types; (a) body and (b) the acts. It is not possible for the Creator Himself to be just actions or functions. But it is possible to consider Him as the agent.” Abu ‘Abdallah (a. s.) then said, ‘That is not proper from him. Does he not know that the body has limits and the form has limits and an end? Whatever is subject to limitations is also subject to increase and reduction and such things are created.’ I then asked, “What then I should say?” He replied, ‘Allah is without body and form. He is the giver of body to all bodies and the giver of form to all forms. He can not be divided or limited. He does not grow or decrease. If it were as they say, then there would have been no difference between the Creator and the created, the inventor and the invented. But He is the Creator and the inventor. He has made the distinction and differentiation between that to which He has given body, form and that which He has invented. This is because nothing is similar to Him nor He resembles anything.’”

ضعيف

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1757

7ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ الْحِمَّانِيِّ قَالَ قُلْتُ لابِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) إِنَّ هِشَامَ بْنَ الْحَكَمِ زَعَمَ أَنَّ الله جِسْمٌ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ عَالِمٌ سَمِيعٌ بَصِيرٌ قَادِرٌ مُتَكَلِّمٌ نَاطِقٌ وَالْكَلامُ وَالْقُدْرَةُ وَالْعِلْمُ يَجْرِي مَجْرَى وَاحِدٍ لَيْسَ شَيْ‏ءٌ مِنْهَا مَخْلُوقاً فَقَالَ قَاتَلَهُ الله أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ وَالْكَلامَ غَيْرُ الْمُتَكَلِّمِ مَعَاذَ الله وَأَبْرَأُ إِلَى الله مِنْ هَذَا الْقَوْلِ لا جِسْمٌ وَلا صُورَةٌ وَلا تَحْدِيدٌ وَكُلُّ شَيْ‏ءٍ سِوَاهُ مَخْلُوقٌ إِنَّمَا تُكَوَّنُ الاشْيَاءُ بِإِرَادَتِهِ وَمَشِيئَتِهِ مِنْ غَيْرِ كَلامٍ وَلا تَرَدُّدٍ فِي نَفَسٍ وَلا نُطْقٍ بِلِسَانٍ.

7. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from Ali ibn al-‘Abbass from al-Hassan ibn ‘Abd al-Rahman al-Hammani who has said the following. “I said to abu al-Hassan Musa ibn Ja‘far (a. s.), ‘Hisham ibn al-Hakam claims that Allah is a body like unto Whom there is no one. He is All-knowing, All-hearing, All-seeing, All-powerful. He speaks and reasons. His word, His power, His knowledge are all in one. No one of them is created.’” The Imam said, “May Allah be his foe. Does he not know that the body is limited, and that the speech is other than what the speaker is? I seek refuge from Allah and I disclaim such words. Allah does not have a body, form or any kind of limitations. Allah has created everything. He creates things as and when He wills without any word or planing in the mind or utterance of the tongue.”

ضعيف

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH) - Hadith 1758

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ وَصَفْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) قَوْلَ هِشَامٍ الْجَوَالِيقِيِّ وَمَا يَقُولُ فِي الشَّابِّ الْمُوَفَّقِ وَوَصَفْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ فَقَالَ إِنَّ الله لا يُشْبِهُهُ شَيْ‏ءٌ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Iisa from Yunus from Muhammad ibn Hakim who has said the following. “I mentioned to abu al-Hassan al-Awwal (the first) (a. s.), the statements of Hisham al-Jawaliqi and what he says about fully grown up young man (see Hadith 3 Chapter on prohibited Attributes). I also mentioned the statements of Hisham ibn al-Hakam in this matter.” The Imam said, “Allah, certainly, is not similar to any thing.”

مجهول

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah - Hadith 1759

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَمْ يَزَلِ الله عَزَّ وَجَلَّ رَبَّنَا وَالْعِلْمُ ذَاتُهُ وَلا مَعْلُومَ وَالسَّمْعُ ذَاتُهُ وَلا مَسْمُوعَ وَالْبَصَرُ ذَاتُهُ وَلا مُبْصَرَ وَالْقُدْرَةُ ذَاتُهُ وَلا مَقْدُورَ فَلَمَّا أَحْدَثَ الاشْيَاءَ وَكَانَ الْمَعْلُومُ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ وَالسَّمْعُ عَلَى الْمَسْمُوعِ وَالْبَصَرُ عَلَى الْمُبْصَرِ وَالْقُدْرَةُ عَلَى الْمَقْدُورِ قَالَ قُلْتُ فَلَمْ يَزَلِ الله مُتَحَرِّكاً قَالَ فَقَالَ تَعَالَى الله عَنْ ذَلِكَ إِنَّ الْحَرَكَةَ صِفَةٌ مُحْدَثَةٌ بِالْفِعْلِ قَالَ قُلْتُ فَلَمْ يَزَلِ الله مُتَكَلِّماً قَالَ فَقَالَ إِنَّ الْكَلامَ صِفَةٌ مُحْدَثَةٌ لَيْسَتْ بِأَزَلِيَّةٍ كَانَ الله عَزَّ وَجَلَّ وَلا مُتَكَلِّمَ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn Khalid al-Tayalisi from Safwan ibn Yahya from Ibn Maskan from Abu Basir that he heard Aba 'Abdillah (al-Sadiq) (as) say: "Allah (azwj) has always been our Lord. Knowledge was His essence without anything known, hearing was His essence without anything heard, sight was His essence without anything seen, and power was His essence without anything within His power. Then, when He created things and there were things to be known, His knowledge applied to the known things, His hearing to the heard things, His sight to the seen things, and His power to the things within His power. I asked, "Has Allah always been in motion?" He replied, "Allah is exalted above that; indeed, motion is an attribute that is created through action." I asked, "Has Allah always been speaking?" He replied, "Speech is a created attribute, not eternal. Allah (azwj) existed without being a speaker."

مجهول

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah - Hadith 1760

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ كَانَ الله عَزَّ وَجَلَّ وَلا شَيْ‏ءَ غَيْرُهُ وَلَمْ يَزَلْ عَالِماً بِمَا يَكُونُ فَعِلْمُهُ بِهِ قَبْلَ كَوْنِهِ كَعِلْمِهِ بِهِ بَعْدَ كَوْنِهِ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ibn Abi ‘Umayr from Hisham ibn Salim from Muhammad ibn Muslim that he heard Abu Ja'far (al-Baqir) (as) say: "Allah (azwj) existed when nothing else existed. He eternally knows whatever comes into being. His knowledge of things before their coming into existence and afterwards is exactly the same."

صحيح

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah - Hadith 1761

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْكَاهِلِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي دُعَاءٍ الْحَمْدُ لله مُنْتَهَى عِلْمِهِ فَكَتَبَ إِلَيَّ لا تَقُولَنَّ مُنْتَهَى عِلْمِهِ فَلَيْسَ لِعِلْمِهِ مُنْتَهًى وَلَكِنْ قُلْ مُنْتَهَى رِضَاهُ‏.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-Kahili who said: "I wrote to Abu al-Hasan (al-Kadhim) (as) with a supplication containing, 'Praise be to God to the extent of His knowledge', so he wrote back to me saying: Do not say 'the extent of His knowledge,' for His knowledge has no end. Rather, say, 'the extent of His pleasure.'"

حسن

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah - Hadith 1762

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ نُوحٍ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) يَسْأَلُهُ عَنِ الله عَزَّ وَجَلَّ أَكَانَ يَعْلَمُ الاشْيَاءَ قَبْلَ أَنْ خَلَقَ الاشْيَاءَ وَكَوَّنَهَا أَوْ لَمْ يَعْلَمْ ذَلِكَ حَتَّى خَلَقَهَا وَأَرَادَ خَلْقَهَا وَتَكْوِينَهَا فَعَلِمَ مَا خَلَقَ عِنْدَ مَا خَلَقَ وَمَا كَوَّنَ عِنْدَ مَا كَوَّنَ فَوَقَّعَ بِخَطِّهِ لَمْ يَزَلِ الله عَالِماً بِالاشْيَاءِ قَبْلَ أَنْ يَخْلُقَ الاشْيَاءَ كَعِلْمِهِ بِالاشْيَاءِ بَعْدَ مَا خَلَقَ الاشْيَاءَ.

4. Muhammad ibn Yahya has narrated from Sa‘d ibn ‘Abdallah from Muhammad ibn ‘Isa that Ayyub ibn Nuh wrote to Abu al-Hasan (al-Hadi) asking about Allah (swt): "Did He know things before creating and forming them, or did He not know them until He created and intended to create and form them, so He knew what He created when He created it and what He formed when He formed it?". He wrote in his own hand: "Allah has always known things before creating them, just as He knows them after creating them."

صحيح

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah - Hadith 1763

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ (عَلَيْهِ السَّلام) أَسْأَلُهُ أَنَّ مَوَالِيَكَ اخْتَلَفُوا فِي الْعِلْمِ فَقَالَ بَعْضُهُمْ لَمْ يَزَلِ الله عَالِماً قَبْلَ فِعْلِ الاشْيَاءِ وَقَالَ بَعْضُهُمْ لا نَقُولُ لَمْ يَزَلِ الله عَالِماً لانَّ مَعْنَى يَعْلَمُ يَفْعَلُ فَإِنْ أَثْبَتْنَا الْعِلْمَ فَقَدْ أَثْبَتْنَا فِي الازَلِ مَعَهُ شَيْئاً فَإِنْ رَأَيْتَ جَعَلَنِيَ الله فِدَاكَ أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَلا أَجُوزُهُ فَكَتَبَ (عَلَيْهِ السَّلام) بِخَطِّهِ لَمْ يَزَلِ الله عَالِماً تَبَارَكَ وَتَعَالَى ذِكْرُهُ. (قال العلامة المجلسي: فأجاب عليه ‌السلام بأنه لم يزل عالما ولم يلتفت إلى بيان فساد متمسك نافيه ، لأنه أظهر من أن يحتاج إلى البيان).

5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad ibn Hamzah who said: “I wrote to the man (the Imam) (as) saying: "Some of your followers have disagreed about the nature of knowledge. Some of them say that Allah has always been knowing before the creation of things, while others say that we should not say that Allah has always been knowing because "knows" implies "acts," and if we affirm knowledge, we are asserting the existence of something alongside Him in eternity. If you see fit, may Allah make me your ransom, please teach me something on this matter that I can firmly hold onto and not deviate from. He wrote in his own hand, "Allah has always been knowing. Blessed and exalted be His mention." (Allamah Al-Majlisi said: The response from Imam (as) was that He has always known, without addressing the fallacies in the argument against it, as they are too obvious to need elaboration.)

ضعيف

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah - Hadith 1764

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُعَلِّمَنِي هَلْ كَانَ الله جَلَّ وَجْهُهُ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ أَنَّهُ وَحْدَهُ فَقَدِ اخْتَلَفَ مَوَالِيكَ فَقَالَ بَعْضُهُمْ قَدْ كَانَ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ شَيْئاً مِنْ خَلْقِهِ وَقَالَ بَعْضُهُمْ إِنَّمَا مَعْنَى يَعْلَمُ يَفْعَلُ فَهُوَ الْيَوْمَ يَعْلَمُ أَنَّهُ لا غَيْرُهُ قَبْلَ فِعْلِ الاشْيَاءِ فَقَالُوا إِنْ أَثْبَتْنَا أَنَّهُ لَمْ يَزَلْ عَالِماً بِأَنَّهُ لا غَيْرُهُ فَقَدْ أَثْبَتْنَا مَعَهُ غَيْرَهُ فِي أَزَلِيَّتِهِ فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مَا لا أَعْدُوهُ إِلَى غَيْرِهِ فَكَتَبَ (عَلَيْهِ السَّلام) مَا زَالَ الله عَالِماً تَبَارَكَ وَتَعَالَى ذِكْرُهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from ’Abd al-Samad ibn Bashir from Fudayl ibn Sukkarah who has said the following. “I asked abu Ja‘far (a. s.), ‘May Allah take my soul in service for your cause, if you would consider it proper please enlighten me about whether Allah, Majestic is Whose face, had knowledge of His Oneness before He brought the creation into existence? Your followers differ on this issue. There are those who believe that Allah did have knowledge of His Oneness before He created anything. Others say His knowledge is His action. Thus, now Allah has come to know that before He created things there had been nothing besides He Himself. They say that if we believe in the eternal knowledge of Allah of His Oneness, we have established another thing eternal along with Him. If you would consider it proper please enlighten me in this issue so I may not waver here and there.” He wrote, “Allah, the Blessed and Exalted has always had the Knowledge of all things.” (See Hadith No. 294 – 53)

ضعيف

Another Chapter of The Previous Chapter - Hadith 1765

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّهُ قَالَ فِي صِفَةِ الْقَدِيمِ إِنَّهُ وَاحِدٌ صَمَدٌ أَحَدِيُّ الْمَعْنَى لَيْسَ بِمَعَانِي كَثِيرَةٍ مُخْتَلِفَةٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ يَزْعُمُ قَوْمٌ مِنْ أَهْلِ الْعِرَاقِ أَنَّهُ يَسْمَعُ بِغَيْرِ الَّذِي يُبْصِرُ وَيُبْصِرُ بِغَيْرِ الَّذِي يَسْمَعُ قَالَ فَقَالَ كَذَبُوا وَأَلْحَدُوا وَشَبَّهُوا تَعَالَى الله عَنْ ذَلِكَ إِنَّهُ سَمِيعٌ بَصِيرٌ يَسْمَعُ بِمَا يُبْصِرُ وَيُبْصِرُ بِمَا يَسْمَعُ قَالَ قُلْتُ يَزْعُمُونَ أَنَّهُ بَصِيرٌ عَلَى مَا يَعْقِلُونَهُ قَالَ فَقَالَ تَعَالَى الله إِنَّمَا يَعْقِلُ مَا كَانَ بِصِفَةِ الْمَخْلُوقِ وَلَيْسَ الله كَذَلِكَ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Hammad from Hariz from Muhammad ibn Muslim from abu Ja‘far (a. s.) who has said the following about being eternal. “He, Allah, is One, the Self-sufficient. He is One and only One without any multiplicity in different meaning.” The narrator said that I further inquired, “May Allah take my soul in your service, certain people in Iraq think, that Allah hears with something different from what He sees with, and He sees with something different from what He hears with.” The Imam replied, “They have said a lie and have become atheists for considering Allah similar to other things. Allah, the Most High, indeed is above all things. He is All-hearing and All-seeing. He hears with what He sees, and sees with what He hears.” The narrator has said that he further asked, “Those people are also of the opinion that Allah is All-seeing in the same sense and in the same way as they perceive.” The Imam said, “Allah is High Exalted above all such things. Only such things are perceived, which has the attributes of created things. Allah is not created.”

صحيح

Another Chapter of The Previous Chapter - Hadith 1766

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لَهُ أَ تَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ فَقَالَ أَبُو عَبْدِ الله هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَبَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَيُبْصِرُ بِنَفْسِهِ وَلَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ بِنَفْسِهِ أَنَّهُ شَيْ‏ءٌ وَالنَّفْسُ شَيْ‏ءٌ آخَرُ وَلَكِنِّي أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولاً وَإِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلاً فَأَقُولُ يَسْمَعُ بِكُلِّهِ لا أَنَّ كُلَّهُ لَهُ بَعْضٌ لانَّ الْكُلَّ لَنَا لَهُ بَعْضٌ وَلَكِنْ أَرَدْتُ إِفْهَامَكَ وَالتَّعْبِيرُ عَنْ نَفْسِي وَلَيْسَ مَرْجِعِي فِي ذَلِكَ كُلِّهِ إِلا أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلا ا��ْتِلافِ الذَّاتِ وَلا اخْتِلافِ مَعْنًى.

2. Ali ibn Ibrahim has narrated from his father from al-‘Abbass ibn ’Amr from Hisham ibn al-Hakam, who about the debate with an atheist (see Hadith No.225 - 6), has said the following. “He asked Imam abu ‘Abdallah (a. s.), ‘Do you say that He is All-hearing and All-seeing?’ Abu ‘Abdallah said, “Allah is All-hearing, All-seeing. He hears without any organ and sees without any instrument. He Himself hears and He Himself sees. When I say He Himself hears I do not mean thereby that He is One and His self is something different. I only try to express what I have in my mind to answer a question and help you understand the answer. So I say, “His whole self hears. This does not mean that His whole has parts. In our perception whole consists of parts. It is to make you understand and express my thoughts. It all amounts to saying that He is All-hearing, All-seeing, All-knowing and All-aware, without any multiplicity in the meaning.”

مجهول

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1767

1ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الاشْعَرِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الاهْوَازِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَمْ يَزَلِ الله مُرِيداً قَالَ إِنَّ الْمُرِيدَ لا يَكُونُ إِلا لِمُرَادٍ مَعَهُ لَمْ يَزَلِ الله عَالِماً قَادِراً ثُمَّ أَرَادَ.

1. Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn Muhammad ibn ‘Isa al-Ash‘ari from al-Husayn ibn Sa‘id al-Ahwazi from an-Nadr ibn Suwayd from ‘Asim ibn Hamiyd who has said the following. “I asked abu ‘Abdallah (a. s.), ‘Is Allah’s will eternal?’” He replied, Will is always with what is willed. Allah is eternally All-knowing and All-powerful and then He wills.”

صحيح

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1768

2ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) عِلْمُ الله وَمَشِيئَتُهُ هُمَا مُخْتَلِفَانِ أَوْ مُتَّفِقَانِ فَقَالَ الْعِلْمُ لَيْسَ هُوَ الْمَشِيئَةَ أَ لا تَرَى أَنَّكَ تَقُولُ سَأَفْعَلُ كَذَا إِنْ شَاءَ الله وَلا تَقُولُ سَأَفْعَلُ كَذَا إِنْ عَلِمَ الله فَقَوْلُكَ إِنْ شَاءَ الله دَلِيلٌ عَلَى أَنَّهُ لَمْ يَشَأْ فَإِذَا شَاءَ كَانَ الَّذِي شَاءَ كَمَا شَاءَ وَعِلْمُ الله السَّابِقُ لِلْمَشِيئَةِ.

2. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from Ali ibn Asbat from al-Hassan ibn al-Jahm from Bukayr ibn A‘yan who has said the following. “I asked abu ‘Abdallah (a. s.), ‘Are the knowledge and the will of Allah different or the same?’” He replied, “His knowledge is not the same as His will. Consider when you say, ‘If Allah wills, I will do this,’ and you do not say, “If Allah knows I will do this.” Your own words, if Allah wills are proof that Allah has not yet willed it. If He would will what He would do, it happens exactly as He wills. His knowledge is before His will.”

ضعيف

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1769

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنِ الارَادَةِ مِنَ الله وَمِنَ الْخَلْقِ قَالَ فَقَالَ الارَادَةُ مِنَ الْخَلْقِ الضَّمِيرُ وَمَا يَبْدُو لَهُمْ بَعْدَ ذَلِكَ مِنَ الْفِعْلِ وَأَمَّا مِنَ الله تَعَالَى فَإِرَادَتُهُ إِحْدَاثُهُ لا غَيْرُ ذَلِكَ لانَّهُ لا يُرَوِّي وَلا يَهُمُّ وَلا يَتَفَكَّرُ وَهَذِهِ الصِّفَاتُ مَنْفِيَّةٌ عَنْهُ وَهِيَ صِفَاتُ الْخَلْقِ فَإِرَادَةُ الله الْفِعْلُ لا غَيْرُ ذَلِكَ يَقُولُ لَهُ كُنْ فَيَكُونُ بِلا لَفْظٍ وَلا نُطْقٍ بِلِسَانٍ وَلا هِمَّةٍ وَلا تَفَكُّرٍ وَلا كَيْفَ لِذَلِكَ كَمَا أَنَّهُ لا كَيْفَ لَهُ.

3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya who has said the following. “I asked abu al-Hassan (a. s.), ‘Enlighten me about the will of Allah and the will of His creatures.’” He said, “The will of His creatures comes from what goes in their minds and leads to action. Will of Allah, the Most High, is His inventing and nothing else because Allah does not need to reflect, deliberate or think. Such qualities do not exist with Him. They are the attributes of His creation. Allah’s will is His acts and nothing else. He says to it: Be, and it comes into existence, without any words or utterance of the tongue, any inclination and reflection. His will has no conditions just as His self has no conditions.”

صحيح

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1770

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ خَلَقَ الله الْمَشِيئَةَ بِنَفْسِهَا ثُمَّ خَلَقَ الاشْيَاءَ بِالْمَشِيئَةِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah from Abu ‘Abdillah (a. s.) who said: “Allah created the Will by itself, then He created all things by the Will.”

حسن ويحتمل وجوها من التأويل

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1771

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْمَشْرِقِيِّ حَمْزَةَ بْنِ الْمُرْتَفِعِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كُنْتُ فِي مَجْلِسِ ابي جعفر (عَلَيْهِ السَّلام) إِذْ دَخَلَ عَلَيْهِ عَمْرُو بْنُ عُبَيْدٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ قَوْلُ الله تَبَارَكَ وَتَعَالَى وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى‏ مَا ذَلِكَ الْغَضَبُ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هُوَ الْعِقَابُ يَا عَمْرُو إِنَّهُ مَنْ زَعَمَ أَنَّ الله قَدْ زَالَ مِنْ شَيْ‏ءٍ إِلَى شَيْ‏ءٍ فَقَدْ وَصَفَهُ صِفَةَ مَخْلُوقٍ وَإِنَّ الله تَعَالَى لا يَسْتَفِزُّهُ شَيْ‏ءٌ فَيُغَيِّرَهُ.

5. A group of our people has narrated from Ahmad ibn Muhammad al-Barqi from Muhammad ibn ‘Isa from al-Mashriqi Hamzah ibn al-Murtafi‘ from some of our people who has said the following. “I was in the presence of abu Ja‘far (a. s.) when ‘Amr ibn ‘Ubayd said, ‘May Allah take my soul in your service, what is the meaning of Allah’s words, “Whoever becomes subject to my anger he is destroyed.” 20:84 What is this anger?’ Abu Ja‘far (a. s.) replied, “O ‘Amr, His anger is His punishment. O ‘Amr, whoever thinks Allah changes from one state to another, has ascribed to Allah the attributes of His creatures. Nothing can provoke Allah, the Sublime, to change Him.”

ضعيف

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1772

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَكَانَ مِنْ سُؤَالِهِ أَنْ قَالَ لَهُ فَلَهُ رِضًا وَسَخَطٌ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَعَمْ وَلَكِنْ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَذَلِكَ أَنَّ الرِّضَا حَالٌ تَدْخُلُ عَلَيْهِ فَتَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لانَّ الْمَخْلُوقَ أَجْوَفُ مُعْتَمِلٌ مُرَكَّبٌ لِلاشْيَاءِ فِيهِ مَدْخَلٌ وَخَالِقُنَا لا مَدْخَلَ لِلاشْيَاءِ فِيهِ لانَّهُ وَاحِدٌ وَاحِدِيُّ الذَّاتِ وَاحِدِيُّ الْمَعْنَى فَرِضَاهُ ثَوَابُهُ وَسَخَطُهُ عِقَابُهُ مِنْ غَيْرِ شَيْ‏ءٍ يَتَدَاخَلُهُ فَيُهَيِّجُهُ وَيَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لانَّ ذَلِكَ مِنْ صِفَةِ الْمَخْلُوقِينَ الْعَاجِزِينَ الْمُحْتَاجِينَ.

6. Ali ibn Ibrahim has narrated from his father from al-‘Abbass ibn ‘Amr from Hisham ibn al-Hakam who has narrated the following in the debate with the atheist who asked abu ‘Abdallah (a. s.) (See Hadith Nos.225 - 6 and 297 -2). “Does Allah become pleased and displeased?” Abu ‘Abdallah (a. s.) replied, “Yes, but not like that which is found in His creatures. In His creatures the pleasure is a state (hal), which enters into him and changes him from one state to another. The creatures are hollow, active and compound with entrance in them. Nothing can enter into our Creator. Because He is One, a single self, a single meaning. His pleasure is His reward and His anger is His punishment without anything entering in Him to motivate and change Him from one state to another because these are of the attributes of His creatures who are weak and needy.”

مجهول

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action - Hadith 1773

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الْمَشِيئَةُ مُحْدَثَةٌ. جُمْلَةُ الْقَوْلِ فِي صِفَاتِ الذَّاتِ وَصِفَاتِ الْفِعْلِ. إِنَّ كُلَّ شَيْئَيْنِ وَصَفْتَ الله بِهِمَا وَكَانَا جَمِيعاً فِي الْوُجُودِ فَذَلِكَ صِفَةُ فِعْلٍ وَتَفْسِيرُ هَذِهِ الْجُمْلَةِ أَنَّكَ تُثْبِتُ فِي الْوُجُودِ مَا يُرِيدُ وَمَا لا يُرِيدُ وَمَا يَرْضَاهُ وَمَا يُسْخِطُهُ وَمَا يُحِبُّ وَمَا يُبْغِضُ فَلَوْ كَانَتِ الارَادَةُ مِنْ صِفَاتِ الذَّاتِ مِثْلِ الْعِلْمِ وَالْقُدْرَةِ كَانَ مَا لا يُرِيدُ نَاقِضاً لِتِلْكَ الصِّفَةِ وَلَوْ كَانَ مَا يُحِبُّ مِنْ صِفَاتِ الذَّاتِ كَانَ مَا يُبْغِضُ نَاقِضاً لِتِلْكَ الصِّفَةِ أَ لا تَرَى أَنَّا لا نَجِدُ فِي الْوُجُودِ مَا لا يَعْلَمُ وَمَا لا يَقْدِرُ عَلَيْهِ وَكَذَلِكَ صِفَاتُ ذَاتِهِ الازَلِيِّ لَسْنَا نَصِفُهُ بِقُدْرَةٍ وَعَجْزٍ وَعِلْمٍ وَجَهْلٍ وَسَفَهٍ وَحِكْمَةٍ وَخَطَإٍ وَعِزٍّ وَذِلَّةٍ وَيَجُوزُ أَنْ يُقَالَ يُحِبُّ مَنْ أَطَاعَهُ وَيُبْغِضُ مَنْ عَصَاهُ وَيُوَالِي مَنْ أَطَاعَهُ وَيُعَادِي مَنْ عَصَاهُ وَإِنَّهُ يَرْضَى وَيَسْخَطُ وَيُقَالُ فِي الدُّعَاءِ اللهمَّ ارْضَ عَنِّي وَلا تَسْخَطْ عَلَيَّ وَتَوَلَّنِي وَلا تُعَادِنِي وَلا يَجُوزُ أَنْ يُقَالَ يَقْدِرُ أَنْ يَعْلَمَ وَلا يَقْدِرُ أَنْ لا يَعْلَمَ وَيَقْدِرُ أَنْ يَمْلِكَ وَلا يَقْدِرُ أَنْ لا يَمْلِكَ وَيَقْدِرُ أَنْ يَكُونَ عَزِيزاً حَكِيماً وَلا يَقْدِرُ أَنْ لا يَكُونَ عَزِيزاً حَكِيماً وَيَقْدِرُ أَنْ يَكُونَ جَوَاداً وَلا يَقْدِرُ أَنْ لا يَكُونَ جَوَاداً وَيَقْدِرُ أَنْ يَكُونَ غَفُوراً وَلا يَقْدِرُ أَنْ لا يَكُونَ غَفُوراً وَلا يَجُوزُ أَيْضاً أَنْ يُقَالَ أَرَادَ أَنْ يَكُونَ رَبّاً وَقَدِيماً وَعَزِيزاً وَحَكِيماً وَمَالِكاً وَعَالِماً وَقَادِراً لانَّ هَذِهِ مِنْ صِفَاتِ الذَّاتِ وَالارَادَةُ مِنْ صِفَاتِ الْفِعْلِ أَ لا تَرَى أَنَّهُ يُقَالُ أَرَادَ هَذَا وَلَمْ يُرِدْ هَذَا وَصِفَاتُ الذَّاتِ تَنْفِي عَنْهُ بِكُلِّ صِفَةٍ مِنْهَا ضِدَّهَا يُقَالُ حَيٌّ وَعَالِمٌ وَسَمِيعٌ وَبَصِيرٌ وَعَزِيزٌ وَحَكِيمٌ غَنِيٌّ مَلِكٌ حَلِيمٌ عَدْلٌ كَرِيمٌ فَالْعِلْمُ ضِدُّهُ الْجَهْلُ وَالْقُدْرَةُ ضِدُّهَا الْعَجْزُ وَالْحَيَاةُ ضِدُّهَا الْمَوْتُ وَالْعِزَّةُ ضِدُّهَا الذِّلَّةُ وَالْحِكْمَةُ ضِدُّهَا الْخَطَأُ وَضِدُّ الْحِلْمِ الْعَجَلَةُ وَالْجَهْلُ وَضِدُّ الْعَدْلِ الْجَوْرُ وَالظُّلْمُ.

7. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from Ibn Abi ‘Umayr from ibn ’Udhaynah from Muhammad ibn Muslim from abu ‘Abdallah (a. s.) who has said, “The will is created.” Summery Statements on the Attributes of His self Sifat al-Dhat and the Attributes of His Actions Sifat al-Fi‘1 For every two attributes which you attribute to Allah (e. g. The Creator, The Sustainer), of which each has its own separate being, (i. e. The Creator achieves its being, as an attribute of Allah’ through something which Allah creates, and The Sustainer achieves its being, as an attribute of Allah, through a created being which He sustains), these attributes are attributes of (His) action. (Because if two attributes are separate in being, obviously each of them differs in their being with the thing with which they are attributed, and therefore both the attribute and the attributed have their own being. Therefore, in order to distinguish an attribute of action from an attribute of essence, it is always necessary to compare that attribute with another one. If we perceives these two to be independent of each other in being, then both of them are attributes of action). The explanation (and proof) of this sentence is that you prove (establish), in respect of His Being, what He intends to do and what He does not intend, what pleases Him and what displeases Him, what He likes and what He dislikes. If the intention had been the attribute of His essence like the attribute of knowledge and power, His not intending (for something) would have been its contradiction. Similarly, if His liking for something had been the attribute of His essence, His dislike (of something) would have been its contradiction. Do you not see, we do not find in His Being anything which He does not know and anything over which He has no power? Such are the attributes of His essence (Self), which are everlasting. We can never attribute to Allah power and (its opposite) weakness. (Similarly, we can neither attribute to Him knowledge and [its opposite] ignorance and stupidity, nor can we attribute to Him wisdom and 1 its opposite] error. Nor can we attribute to Him honor and [its opposite] disgrace). It is permissible to say, “He (Allah) loves him who obeys Him and hates him who disobeys Him. He favors him who obeys Him and is hostile to him who disobeys Him. And verily, He is pleased and He is also displeased. It is also permissible to say in the invocations: ‘O my Allah, be pleased with me and do not be angry at me. Favor me and do not be hostile to me.’” But it is not permissible to say, “Allah has power to know and has no power not to know. He has power to possess and has no power not to possess. He has power to be powerful and wise, and has no power to be otherwise, i. e. without power and wisdom. He has power to be generous and has no power to be not generous. He has power to be forgiving and has no power to be not forgiving.” It is also not permissible to say, “Allah intended to be the Nourishing, the Everlasting, the Mighty, the Wise, the Possessor, the all-knowing, the all-Powerful.” Since these are the attributes of His essence while intention is among His attributes of action. “Do you not see that it is said; “Allah intended this and did not intend that.” Every Attribute of His essence negates its opposite in respect of Him. He is called: “The Living, the All-knowing, the All-hearing, the All-seeing, the All-mighty, the All-wise, the Rich, the King, the Clement, the Just and the Generous.” The opposite of knowledge is ignorance. The opposite of power is inability. The opposite of life is death. The opposite of honor is humiliation. The opposite of wisdom is error. The opposite of clemency is haste and ignorance. The opposite of justice is oppression and tyranny. (So, by proving any of His essential attributes its opposite is negated.)

صحيح

Chapter On the Coming into the Existence of the Names of Allah - Hadith 1774

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ اسْماً بِالْحُرُوفِ غَيْرَ مُتَصَوَّتٍ وَبِاللَّفْظِ غَيْرَ مُنْطَقٍ وَبِالشَّخْصِ غَيْرَ مُجَسَّدٍ وَبِالتَّشْبِيهِ غَيْرَ مَوْصُوفٍ وَبِاللَّوْنِ غَيْرَ مَصْبُوغٍ مَنْفِيٌّ عَنْهُ الاقْطَارُ مُبَعَّدٌ عَنْهُ الْحُدُودُ مَحْجُوبٌ عَنْهُ حِسُّ كُلِّ مُتَوَهِّمٍ مُسْتَتِرٌ غَيْرُ مَسْتُورٍ فَجَعَلَهُ كَلِمَةً تَامَّةً عَلَى أَرْبَعَةِ أَجْزَاءٍ مَعاً لَيْسَ مِنْهَا وَاحِدٌ قَبْلَ الاخَرِ فَأَظْهَرَ مِنْهَا ثَلاثَةَ أَسْمَاءٍ لِفَاقَةِ الْخَلْقِ إِلَيْهَا وَحَجَبَ مِنْهَا وَاحِداً وَهُوَ الاسْمُ الْمَكْنُونُ الْمَخْزُونُ فَهَذِهِ الاسْمَاءُ الَّتِي ظَهَرَتْ فَالظَّاهِرُ هُوَ الله تَبَارَكَ وَتَعَالَى وَسَخَّرَ سُبْحَانَهُ لِكُلِّ اسْمٍ مِنْ هَذِهِ الاسْمَاءِ أَرْبَعَةَ أَرْكَانٍ فَذَلِكَ اثْنَا عَشَرَ رُكْناً ثُمَّ خَلَقَ لِكُلِّ رُكْنٍ مِنْهَا ثَلاثِينَ اسْماً فِعْلاً مَنْسُوباً إِلَيْهَا فَهُوَ الرَّحْمَنُ الرَّحِيمُ الْمَلِكُ الْقُدُّوسُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ الْعَلِيمُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الْعَلِيُّ الْعَظِيمُ الْمُقْتَدِرُ الْقَادِرُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْبَارِئُ الْمُنْشِئُ الْبَدِيعُ الرَّفِيعُ الْجَلِيلُ الْكَرِيمُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَاعِثُ الْوَارِثُ فَهَذِهِ الاسْمَاءُ وَمَا كَانَ مِنَ الاسْمَاءِ الْحُسْنَى حَتَّى تَتِمَّ ثَلاثَ مِائَةٍ وَسِتِّينَ اسْماً فَهِيَ نِسْبَةٌ لِهَذِهِ الاسْمَاءِ الثَّلاثَةِ وَهَذِهِ الاسْمَاءُ الثَّلاثَةُ أَرْكَانٌ وَحَجَبَ الاسْمَ الْوَاحِدَ الْمَكْنُونَ الْمَخْزُونَ بِهَذِهِ الاسْمَاءِ الثَّلاثَةِ وَذَلِكَ قَوْلُهُ تَعَالَى قُلِ ادْعُوا الله أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الاسْماءُ الْحُسْنى‏.

1. Ali b. Muhammad has narrated from Salih b. Abi Hammad from al-Husayn ibn Yazid from al-Hassan b. Ali ibn Abi Hamzah from Ibrahim b. ‘Umar from Abi ‘Abdallah (a. s.), who has said the following: “Allah, the Most Holy, the Most High, created a name with letters that had no sound. He created it with the word that would not be spoken. He created it with a personality that had no body. It had a similarity that is not described. He created it with color that is colorless. Diameters were negated from it. Limitations were distanced away from it. The feel of all Mutawahhim (intuitive sense) is curtained from it. It is hidden but not covered. He placed it to be a perfect word consisting of four parts together. No one of them is before the other. From these He made public only three names because people desperately needed them. One of them is kept out of public sight. This is the protected and treasured name. The names that became public is Allah, the Most Holy, the Most High. He, the Most Glorious, for each of these made four subservient key elements that formed twelve key elements. Then for each key element He created thirty key elements to indicate an action ascribed to the four key elements. He, therefore, is Al-Rahman (The All compassionate); al-Rahim (The All merciful); al-Malik (The King); al-Quddus (The Holy); al-Khaliq (The Creator); al-Bari’ (The Maker); al-Musawwir (The Fashioner); al-Hayy (The Ever living); al-Qayyum (The Self-subsistent). Neither slumber nor sleep seizes Him. Al-’Alim (The All-knowing); al-Khabir (The All-aware); as-Sami‘ (The All-hearing); al-Basir (The All-seeing); al-Hakim (The All-wise); al-‘Aziz (The All-Majestic); al-Jabbar (The All-compeller); al-Mutakabbir (The All- sublime); al-‘Aliyy (The Most High); al-‘Azim (The All-Great); al-Muqtadir (The All-Dominant); al-Qadir (The All-capable); Al-Salam (The All peaceable); al-Mu’min (The All-protector); al-Muhaymin (The All-preserver); al-Munshi’ (The All-inventor) al-Badi‘ (The All-originator); al-Rafi‘ (The Exalter); al-Jalil (The Majestic); al-Karim (The Generous); al-Raziq (The All-provider); al-Muhyi (The Bestower of Life); al-Mumit (The Inflictor of death); al-Ba‘ith (The Resurrector); al-Warith (The Inheriter). These names in addition to the (Asma’ al-Husna) beautiful names make them three hundred sixty names. Such is the ratio of these three names. These three names are key element names. Only one name is kept out of public sight, protected and treasured with these three names. Thus, Allah has said, “Say, call Allah or al-Rahman. Call whichever you call. For Him there are beautiful names." (17:110)

مجهول

Chapter On the Coming into the Existence of the Names of Allah - Hadith 1775

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَبْدِ الله وَمُوسَى بْنِ عُمَرَ وَالْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) هَلْ كَانَ الله عَزَّ وَجَلَّ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ قُلْتُ يَرَاهَا وَيَسْمَعُهَا قَالَ مَا كَانَ مُحْتَاجاً إِلَى ذَلِكَ لانَّهُ لَمْ يَكُنْ يَسْأَلُهَا وَلا يَطْلُبُ مِنْهَا هُوَ نَفْسُهُ وَنَفْسُهُ هُوَ قُدْرَتُهُ نَافِذَةٌ فَلَيْسَ يَحْتَاجُ أَنْ يُسَمِّيَ نَفْسَهُ وَلَكِنَّهُ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا لانَّهُ إِذَا لَمْ يُدْعَ بِاسْمِهِ لَمْ يُعْرَفْ فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ لانَّهُ أَعْلَى الاشْيَاءِ كُلِّهَا فَمَعْنَاهُ الله وَاسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ عَلا عَلَى كُلِّ شَيْ‏ءٍ.

2. Ahmad ibn Idris has narrated from al-Husayn ibn ‘Abdallah from Muhammad ibn ‘Abdallah and Musa ibn ‘Umar and al-Hassan ibn Ali ibn ‘Uthman from ibn Sinan who has said the following. “I asked abu al-Hassan al-Rida (a. s.), ‘Did Allah, the Majestic, the Glorious, know Himself before He created the creation?’” The Imam (a. s.) replied, “Yes, He knew Himself.” I further asked, “Did He see and hear His Own Self?” The Imam replied, “Allah did not need such things because He did not ask or demand it. He is His Own self and His Own self is He. His power is dominant and He does not need to name His Own self. He chose His Own name for the sake of others so they can call Him. Until one is not called by means of his names he is not recognized. The fist name He chose for His Own self was al-‘Ali al-‘Azim (the Most High, the Great) because He is above all things. It then means that Allah and His name al-‘Ali al-‘Azim is His. The Most High, He is above all things.

ضعيف على المشهور

Chapter On the Coming into the Existence of the Names of Allah - Hadith 1776

3ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الاسْمَ مَا هُوَ قَالَ صِفَةٌ لِمَوْصُوفٍ.

3. It is narrated through the same chain of narrators (as in the above Hadith) from Muhammad ibn Sinan who has said the following. “I asked the Imam, (perhaps abu al-Hassan al-Rida) about the name (of Allah), ‘What is it?’ The Imam replied, “It is an attribute of the attributes of (Allah).”

ضعيف على المشهور

Chapter On the Coming into the Existence of the Names of Allah - Hadith 1777

4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ خَالِدِ بْنِ يَزِيدَ عَنْ عَبْدِ الاعْلَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ اسْمُ الله غَيْرُهُ وَكُلُّ شَيْ‏ءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلا الله فَأَمَّا مَا عَبَّرَتْهُ الالْسُنُ أَوْ عَمِلَتِ الايْدِي فَهُوَ مَخْلُوقٌ وَالله غَايَةٌ مِنْ غَايَاتِهِ وَالْمُغَيَّا غَيْرُ الْغَايَةِ وَالْغَايَةُ مَوْصُوفَةٌ وَكُلُّ مَوْصُوفٍ مَصْنُوعٌ وَصَانِعُ الاشْيَاءِ غَيْرُ مَوْصُوفٍ بِحَدٍّ مُسَمًّى لَمْ يَتَكَوَّنْ فَيُعْرَفَ كَيْنُونِيَّتُهُ بِصُنْعِ غَيْرِهِ وَلَمْ يَتَنَاهَ إِلَى غَايَةٍ إِلا كَانَتْ غَيْرَهُ لا يَزِلُّ مَنْ فَهِمَ هَذَا الْحُكْمَ أَبَداً وَهُوَ التَّوْحِيدُ الْخَالِصُ فَارْعَوْهُ وَصَدِّقُوهُ وَتَفَهَّمُوهُ بِإِذْنِ الله مَنْ زَعَمَ أَنَّهُ يَعْرِفُ الله بِحِجَابٍ أَوْ بِصُورَةٍ أَوْ بِمِثَالٍ فَهُوَ مُشْرِكٌ لانَّ حِجَابَهُ وَمِثَالَهُ وَصُورَتَهُ غَيْرُهُ وَإِنَّمَا هُوَ وَاحِدٌ مُتَوَحِّدٌ فَكَيْفَ يُوَحِّدُهُ مَنْ زَعَمَ أَنَّهُ عَرَفَهُ بِغَيْرِهِ وَإِنَّمَا عَرَفَ الله مَنْ عَرَفَهُ بِالله فَمَنْ لَمْ يَعْرِفْهُ بِهِ فَلَيْسَ يَعْرِفُهُ إِنَّمَا يَعْرِفُ غَيْرَهُ لَيْسَ بَيْنَ الْخَالِقِ وَالْمَخْلُوقِ شَيْ‏ءٌ وَالله خَالِقُ الاشْيَاءِ لا مِنْ شَيْ‏ءٍ كَانَ وَالله يُسَمَّى بِأَسْمَائِهِ وَهُوَ غَيْرُ أَسْمَائِهِ وَالاسْمَاءُ غَيْرُهُ.

4. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from some of his people from Bakr ibn Salih from Ali ibn Salih from al-Hassan ibn Muhammad ibn Khalid ibn Yazid from ‘Abd al-A‘la from abu ‘Abdallah (a. s.), who has said the following. “The name of Allah is something other than Allah Himself. Every thing that is called a thing is created except Allah. Whatever is expressed by the tongue or is worked out by hands are all created. The word Allah is an intent amongst His intents, and the intended one is different from the intention. The purpose is describable, and every describable thing is made. The Maker of things is not describable by the limits of the fact behind the name. He did not become, so His becoming a being would have been recognized through the making of what is other than Him. He did not end up where there was another’s end. Do not ever move away from understanding this rule. This is the true and pure belief in the Oneness of Allah. Observe it, acknowledge it and understand it by the permission of Allah. Those who think they understand Allah by means of a barrier, form or examples they become polytheists because his barrier, form and example are not Him. He is only One and One alone. How can one form a belief in His Oneness by thinking that one may know Him through things other than Him. One comes to know Allah only by Allah His Own self. One who can not know Him by His Own self he has not known Him. He only comes to know some thing else. There is nothing between the Creator and the created. Allah is the Creator of things but not from a thing that was there already. Allah’s names are His names but He is different from His Own names and the names are other than Him.”

ضعيف

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1778

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ تَفْسِيرِ بِسْمِ الله الرَّحْمنِ الرَّحِيمِ قَالَ الْبَاءُ بَهَاءُ الله وَالسِّينُ سَنَاءُ الله وَالْمِيمُ مَجْدُ الله وَرَوَى بَعْضُهُمْ الْمِيمُ مُلْكُ الله وَالله إِلَهُ كُلِّ شَيْ‏ءٍ الرَّحْمَنُ بِجَمِيعِ خَلْقِهِ وَالرَّحِيمُ بِالْمُؤْمِنِينَ خَاصَّةً.

1. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from ‘Abdallah ibn Sinan who has said the following: “I asked Abu ‘Abdillah (a. s.) about the interpretation of ‘In the Name of Allah, the All-Merciful, the Especially Merciful.’ (Bismillah al-Rahman al-Rahim) He (the Imam (as)) replied, “B is Baha ’Ullah (the beauty of Allah); and S is Sana ’Ullah (the radiance of Allah); and M is Majdullah (the grandeur of Allah), or according to some other narrators, M is Mulkullah (the kingdom of Allah); and Allah means the god of all things. (He is) al-Rahman (merciful) to all of His creatures, and (He is) Al-Rahim (merciful) to the believers in particular.”

ضعيف

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1779

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ أَسْمَاءِ الله وَاشْتِقَاقِهَا الله مِمَّا هُوَ مُشْتَقٌّ فَقَالَ يَا هِشَامُ الله مُشْتَقٌّ مِنْ إِلَهٍ وَإِلَهٌ يَقْتَضِي مَأْلُوهاً وَالاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَلَمْ يَعْبُدْ شَيْئاً وَمَنْ عَبَدَ الاسْمَ وَالْمَعْنَى فَقَدْ أَشْرَكَ وَعَبَدَ اثْنَيْنِ وَمَنْ عَبَدَ الْمَعْنَى دُونَ الاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ قَالَ قُلْتُ زِدْنِي قَالَ لله تِسْعَةٌ وَتِسْعُونَ اسْماً فَلَوْ كَانَ الاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَلَكِنَّ الله مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الاسْمَاءِ وَكُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَالْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَالثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَالنَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَتُنَاضِلُ بِهِ أَعْدَاءَنَا الْمُتَّخِذِينَ مَعَ الله عَزَّ وَجَلَّ غَيْرَهُ قُلْتُ نَعَمْ فَقَالَ نَفَعَكَ الله بِهِ وَثَبَّتَكَ يَا هِشَامُ قَالَ فَوَ الله مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا.

2. Ali ibn Ibrahim has narrated from his father from an-Nadr ibn Suwayd from Hisham ibn al-Hakam who has said that he asked abu ‘Abdallah (a. s.), about the names of Allah and their derivations and roots. “What is the root from which the word Allah is derived?” The Imam replied, “O Hisham, the word Allah is derived from ’ilah, that is, the One Who is worshipped and the One who is worshipped is supposed to be worth worshipping. The name of Allah is different from His Own self. Whoever worships the name not the meaning has disbelieved and has, in fact, worshipped nothing. Whoever worships the name and its meaning jointly, he becomes a polytheist because of worshipping two gods. Whoever worships the meaning of the word Allah only he, in reality, has worshipped the One Allah (God). O Hisham, did you grasp it?” Hisham requested, “Kindly enlighten me more.” The Imam added, “Allah has ninety-nine names. If each name had a separate meaning then each meaning would have been a god. Allah is One only and all His names stand for just One reality and all these names are other than Allah Himself. O Hisham, bread is the name of something to eat. Water is the name of something to drink. Dress is the name of something to wear on. Fire is the name of something that burns. O Hisham, did you fully grasp the point so you can defend your belief and contest successfully against our opponents, who, along with Allah, the Exalted, the Great, except things other than Him?” Hisham replied, “Yes, I did understand.” The Imam said, “O Hisham, may Allah benefit you thereby and grant you steadfastness.” Hisham (the narrator) says, “I swear by Allah, no one has ever defeated me on the issue of Tawhid until now.”

حسن

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1780

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ سُئِلَ عَنْ مَعْنَى الله فَقَالَ اسْتَوْلَى عَلَى مَا دَقَّ وَجَلَّ.

3. A group of our people has narrated from Ahmad ibn Muhammad from al-Barqi from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abul Hassan Musa ibn Ja‘far (a. s.), who was questioned about the meaning of the word Allah. The Imam replied, “He (Allah) dominates all things small or big.”

ضعيف

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1781

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْعَبَّاسِ بْنِ هِلالٍ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله الله نُورُ السَّماواتِ وَالارْضِ فَقَالَ هَادٍ لاهْلِ السَّمَاءِ وَهَادٍ لاهْلِ الارْضِ وَفِي رِوَايَةِ الْبَرْقِيِّ هُدَى مَنْ فِي السَّمَاءِ وَهُدَى مَنْ فِي الارْضِ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from al-‘Abbass ibn Hilal who has said the following. “I asked Imam al-Rida (a. s.), about the words of Allah, ‘Allah is the Light of the heavens and the earth’” (24:35). The Imam replied, “Allah is the Guide for all that is in the heavens and the Guide for all that is on the earth.” According to another Hadith narrated by al-Barqi,(the Imam said), “Allah has guided everyone in the heavens and every one on the earth.”

ضعيف على المشهور وآخره مرسل

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1782

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ هُوَ الاوَّلُ وَالاخِرُ وَقُلْتُ أَمَّا الاوَّلُ فَقَدْ عَرَفْنَاهُ وَأَمَّا الاخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ فَقَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ إِلا يَبِيدُ أَوْ يَتَغَيَّرُ أَوْ يَدْخُلُهُ التَّغَيُّرُ وَالزَّوَالُ أَوْ يَنْتَقِلُ مِنْ لَوْنٍ إِلَى لَوْنٍ وَمِنْ هَيْئَةٍ إِلَى هَيْئَةٍ وَمِنْ صِفَةٍ إِلَى صِفَةٍ وَمِنْ زِيَادَةٍ إِلَى نُقْصَانٍ وَمِنْ نُقْصَانٍ إِلَى زِيَادَةٍ إِلا رَبَّ الْعَالَمِينَ فَإِنَّهُ لَمْ يَزَلْ وَلا يَزَالُ بِحَالَةٍ وَاحِدَةٍ هُوَ الاوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَهُوَ الاخِرُ عَلَى مَا لَمْ يَزَلْ وَلا تَخْتَلِفُ عَلَيْهِ الصِّفَاتُ وَالاسْمَاءُ كَمَا تَخْتَلِفُ عَلَى غَيْرِهِ مِثْلُ الانْسَانِ الَّذِي يَكُونُ تُرَاباً مَرَّةً وَمَرَّةً لَحْماً وَدَماً وَمَرَّةً رُفَاتاً وَرَمِيماً وَكَالْبُسْرِ الَّذِي يَكُونُ مَرَّةً بَلَحاً وَمَرَّةً بُسْراً وَمَرَّةً رُطَباً وَمَرَّةً تَمْراً فَتَتَبَدَّلُ عَلَيْهِ الاسْمَاءُ وَالصِّفَاتُ وَالله جَلَّ وَعَزَّ بِخِلافِ ذَلِكَ.

5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Fudayl ibn ‘Uthman from ibn Abi Ya‘fur who has said the following: “I asked abu ‘Abdallah (a. s.), about the words of Allah, The Mighty and Glorious, ‘He (Allah) is the first and the last.’ (57:3) As for him being the first, we have understood that, but explain for us the meaning of Him being the last.” He (the Imam) said, “Nothing exists except that it is subject to annihilation, alteration, change, decay, transition from one color to another, from one shape to another and from one quality to another, from increase to decrease, and from decrease to increase, except for the Lord of the worlds. He alone is always existed and will always exist in one state. He is the first, before every thing, and the last, eternally. His attributes and names do not change as they do in the case of others, such as man , who at one time is dust, at another time flesh and blood, at another time decaying bones and finally becomes dust. A piece of date at one time is raw, at another time ripe, mature and then it dries up. With every change, the names and attributes also change. Allah, the Mighty and Glorious is different from all such things.”

صحيح

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1783

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مَيْمُونٍ الْبَانِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَقَدْ سُئِلَ عَنِ الاوَّلِ وَالاخِرِ فَقَالَ الاوَّلُ لا عَنْ أَوَّلٍ قَبْلَهُ وَلا عَنْ بَدْءٍ سَبَقَهُ وَالاخِرُ لا عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَةِ الْمَخْلُوقِينَ وَلَكِنْ قَدِيمٌ أَوَّلٌ آخِرٌ لَمْ يَزَلْ وَلا يَزُولُ بِلا بَدْءٍ وَلا نِهَايَةٍ لا يَقَعُ عَلَيْهِ الْحُدُوثُ وَلا يَحُولُ مِنْ حَالٍ إِلَى حَالٍ خَالِقُ كُلِّ شَيْ‏ءٍ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhaynah from Muhammad ibn Hakim from Maymun al-Ban who has said the following. “I heard abu ‘Abdallah (a. s.) saying to a question about Allah being the first and the last.” The Imam replied, “His being the first means there was no first before Him and no beginning preceded Him at all. His being the last means that He has no end because it is an attribute of the created and He is eternal, the first and the last. He has always been and He will always be without any beginning and any end. Nothing new happens to Him and does not change from one state to another. He is the Creator of all things.”

مجهول

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1784

7ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ إِلَى أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) فَسَأَلَهُ رَجُلٌ فَقَالَ أَخْبِرْنِي عَنِ الرَّبِّ تَبَارَكَ وَتَعَالَى لَهُ أَسْمَاءٌ وَصِفَاتٌ فِي كِتَابِهِ وَأَسْمَاؤُهُ وَصِفَاتُهُ هِيَ هُوَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ لِهَذَا الْكَلامِ وَجْهَيْنِ إِنْ كُنْتَ تَقُولُ هِيَ هُوَ أَيْ إِنَّهُ ذُو عَدَدٍ وَكَثْرَةٍ فَتَعَالَى الله عَنْ ذَلِكَ وَإِنْ كُنْتَ تَقُولُ هَذِهِ الصِّفَاتُ وَالاسْمَاءُ لَمْ تَزَلْ فَإِنَّ لَمْ تَزَلْ مُحْتَمِلٌ مَعْنَيَيْنِ فَإِنْ قُلْتَ لَمْ تَزَلْ عِنْدَهُ فِي عِلْمِهِ وَهُوَ مُسْتَحِقُّهَا فَنَعَمْ وَإِنْ كُنْتَ تَقُولُ لَمْ يَزَلْ تَصْوِيرُهَا وَهِجَاؤُهَا وَتَقْطِيعُ حُرُوفِهَا فَمَعَاذَ الله أَنْ يَكُونَ مَعَهُ شَيْ‏ءٌ غَيْرُهُ بَلْ كَانَ الله وَلا خَلْقَ ثُمَّ خَلَقَهَا وَسِيلَةً بَيْنَهُ وَبَيْنَ خَلْقِهِ يَتَضَرَّعُونَ بِهَا إِلَيْهِ وَيَعْبُدُونَهُ وَهِيَ ذِكْرُهُ وَكَانَ الله وَلا ذِكْرَ وَالْمَذْكُورُ بِالذِّكْرِ هُوَ الله الْقَدِيمُ الَّذِي لَمْ يَزَلْ وَالاسْمَاءُ وَالصِّفَاتُ مَخْلُوقَاتٌ وَالْمَعَانِي وَالْمَعْنِيُّ بِهَا هُوَ الله الَّذِي لا يَلِيقُ بِهِ الاخْتِلافُ وَلا الائْتِلافُ وَإِنَّمَا يَخْتَلِفُ وَيَأْتَلِفُ الْمُتَجَزِّئُ فَلا يُقَالُ الله مُؤْتَلِفٌ وَلا الله قَلِيلٌ وَلا كَثِيرٌ وَلَكِنَّهُ الْقَدِيمُ فِي ذَاتِهِ لانَّ مَا سِوَى الْوَاحِدِ مُتَجَزِّئٌ وَالله وَاحِدٌ لا مُتَجَزِّئٌ وَلا مُتَوَهَّمٌ بِالْقِلَّةِ وَالْكَثْرَةِ وَكُلُّ مُتَجَزِّئٍ أَوْ مُتَوَهَّمٍ بِالْقِلَّةِ وَالْكَثْرَةِ فَهُوَ مَخْلُوقٌ دَالُّ عَلَى خَالِقٍ لَهُ فَقَوْلُكَ إِنَّ الله قَدِيرٌ خَبَّرْتَ أَنَّهُ لا يُعْجِزُهُ شَيْ‏ءٌ فَنَفَيْتَ بِالْكَلِمَةِ الْعَجْزَ وَجَعَلْتَ الْعَجْزَ سِوَاهُ وَكَذَلِكَ قَوْلُكَ عَالِمٌ إِنَّمَا نَفَيْتَ بِالْكَلِمَةِ الْجَهْلَ وَجَعَلْتَ الْجَهْلَ سِوَاهُ وَإِذَا أَفْنَى الله الاشْيَاءَ أَفْنَى الصُّورَةَ وَالْهِجَاءَ وَالتَّقْطِيعَ وَلا يَزَالُ مَنْ لَمْ يَزَلْ عَالِماً فَقَالَ الرَّجُلُ فَكَيْفَ سَمَّيْنَا رَبَّنَا سَمِيعاً فَقَالَ لانَّهُ لا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالاسْمَاعِ وَلَمْ نَصِفْهُ بِالسَّمْعِ الْمَعْقُولِ فِي الرَّأْسِ وَكَذَلِكَ سَمَّيْنَاهُ بَصِيراً لانَّهُ لا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالابْصَارِ مِنْ لَوْنٍ أَوْ شَخْصٍ أَوْ غَيْرِ ذَلِكَ وَلَمْ نَصِفْهُ بِبَصَرِ لَحْظَةِ الْعَيْنِ وَكَذَلِكَ سَمَّيْنَاهُ لَطِيفاً لِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ مِثْلِ الْبَعُوضَةِ وَأَخْفَى مِنْ ذَلِكَ وَمَوْضِعِ النُّشُوءِ مِنْهَا وَالْعَقْلِ وَالشَّهْوَةِ لِلسَّفَادِ وَالْحَدَبِ عَلَى نَسْلِهَا وَإِقَامِ بَعْضِهَا عَلَى بَعْضٍ وَنَقْلِهَا الطَّعَامَ وَالشَّرَابَ إِلَى أَوْلادِهَا فِي الْجِبَالِ وَالْمَفَاوِزِ وَالاوْدِيَةِ وَالْقِفَارِ فَعَلِمْنَا أَنَّ خَالِقَهَا لَطِيفٌ بِلا كَيْفٍ وَإِنَّمَا الْكَيْفِيَّةُ لِلْمَخْلُوقِ الْمُكَيَّفِ وَكَذَلِكَ سَمَّيْنَا رَبَّنَا قَوِيّاً لا بِقُوَّةِ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ وَلَوْ كَانَتْ قُوَّتُهُ قُوَّةَ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ لَوَقَعَ التَّشْبِيهُ وَلاحْتَمَلَ الزِّيَادَةَ وَمَا احْتَمَلَ الزِّيَادَةَ احْتَمَلَ النُّقْصَانَ وَمَا كَانَ نَاقِصاً كَانَ غَيْرَ قَدِيمٍ وَمَا كَانَ غَيْرَ قَدِيمٍ كَانَ عَاجِزاً فَرَبُّنَا تَبَارَكَ وَتَعَالَى لا شِبْهَ لَهُ وَلا ضِدَّ وَلا نِدَّ وَلا كَيْفَ وَلا نِهَايَةَ وَلا تَبْصَارَ بَصَرٍ وَمُحَرَّمٌ عَلَى الْقُلُوبِ أَنْ تُمَثِّلَهُ وَعَلَى الاوْهَامِ أَنْ تَحُدَّهُ وَعَلَى الضَّمَائِرِ أَنْ تُكَوِّنَهُ جَلَّ وَعَزَّ عَنْ أَدَاةِ خَلْقِهِ وَسِمَاتِ بَرِيَّتِهِ وَتَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً.

7. Muhammad ibn abu ‘Abdallah in a marfu’ manner, has narrated from abu Hashim al-Ja‘fari who has said the following: “I was in the company of abu Ja’far al-Thani (the 2nd) (a. s.), when a person asked him, “Inform me about the Lord, Blessed and High. He has Names and Attributes in His Book, and His Names and His Attributes, are they He Himself?” Abu Ja’far (a. s.) replied, “This saying has two aspects. If you say that they are He Himself, meaning that He has plurality and multiplicity, then Allah is far exalted from that. If you mean that these names and attributes always existed, then ‘always existed’ also has two meanings. If you say that these names and attributes have eternally been in the knowledge of Allah and He eternally deserved them, then yes (this is correct). But if you mean that their images, their spellings and their syllables always existed, then we seek refuge in Allah from something else being there with him. Rather, Allah was when there was no creation. Then He created these as a means between Him and His creation, being desperately (dependent) upon Him, and they are worshipping Him, and these are His Mention. And Allah was when there was no Mention. The Mentioned One by Mention is Allah the eternal, who will be there eternally. The Names and Attributes are creations, and the Meaning Meant by these, He is Allah with Whom neither befits the variances nor the combinations, and rather (that) variates and combines, (which is) fragmented. <br>It cannot be said that Allah is combined, or that He is little or much. Rather His Own-self is eternal, because whatever is besides The Only One is divisible, and Allah is The Only One, not divisible. And He cannot be imagined as little or much. Everything that is divisible or imagined as little or much is created, which proves there is a Creator for it. <br>So, your saying ‘Allah is Powerful’ informs you that He is not frustrated by anything. Thus, you negate the frustration by the speech and make frustration to be other than Him. The same for your saying ‘(He is) All-Knowing’. You have negated the ignorance by the speech and made ignorance to be other than Him. When Allah will destroy all things, he will destroy the image, the spelling and the syllables, and He does not cease to be, the One who will not cease to be All-Knowing.” <br>So, the man then said, “So how come we call our Lord All-Hearing?” He (the Imam) said, “Because it is not hidden upon Him whatever is being comprehended by hearing, and we do not ascribe to Him the hearing ability that exists in the head. In the same way, we call Him All-Seeing, because it is not hidden upon him whatever can be seen, like colors or individuals or anything similar, and we do not ascribe to him the vision of the movement of the eye. In the same way, we call Him Subtle, because of His knowledge of subtle things, like the mosquito and things that are even subtler than that. <br>And the subject of the growth is from these, and intelligence, and desires for reproduction, and compassion for their offspring, and their guarding of each other, and their carrying of food and drink to their offspring in the mountains, wilderness, valleys and desolate places. Thus, we know that their Creator is Subtle, but without a ‘how’. Rather the ‘how’ is for the creation, the one subject to ‘how’. <br>In the same way, we call our Lord Strong, not because of the violent strength known in creatures. If his strength was the violent strength known in creatures, there would be a similarity, and an increase would be tolerated. And whatever tolerates an increase, would tolerate a decrease; and whatever is deficient would not eternal; and whatever is not eternital would be frustrated. <br>So our Lord, the Most Holy and Most High, there is neither a resemblance for Him, nor an opposite, nor a match, nor a ‘how’, nor an end-point, nor can He be envisaged by visions. And it is prohibited unto the hearts to conceive something that resembles Him, and upon the imaginations to limit Him, and upon the consciences to form Him. Majestic and Mighty is He from the instruments of His creatures, and the features of His Created beings; and Exalted is He from that, Loftier, Greater.”

مرفوع

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1785

8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَجُلٌ عِنْدَهُ الله أَكْبَرُ فَقَالَ الله أَكْبَرُ مِنْ أَيِّ شَيْ‏ءٍ فَقَالَ مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) حَدَّدْتَهُ فَقَالَ الرَّجُلُ كَيْفَ أَقُولُ قَالَ قُلْ الله أَكْبَرُ مِنْ أَنْ يُوصَفَ.

8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ibn Mahbub from those he mentioned from abu ‘Abdallah (a. s.) who has said the following. “A man said, 'Allahu Akbar' (Allah is the Greatest) in his presence.” He (the Imam) asked, “Allah is Greater than which thing?” The man replied, “Greater than everything.” Abu 'Abdallah (a. s.) said, “You have limited Him.” The man asked, “Then, how should I say it?” He replied, “Say, Allah is Greater than what can be described.”

ضعيف على المشهور

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1786

9ـ وَرَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ جُمَيْعِ بْنِ عُمَيْرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّ شَيْ‏ءٍ الله أَكْبَرُ فَقُلْتُ الله أَكْبَرُ مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ وَكَانَ ثَمَّ شَيْ‏ءٌ فَيَكُونُ أَكْبَرَ مِنْهُ فَقُلْتُ وَمَا هُوَ قَالَ الله أَكْبَرُ مِنْ أَنْ يُوصَفَ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Marwak ibn ‘Ubayd from Jumay’ ibn ‘Umayr who has said the following. “Imam abu ‘Abdallah (a. s.) asked, ‘What is Allah Greater than?” I replied, “Allah is Greater of all things.” He (the Imam) further asked, “Were there other things so Allah would be considered the greatest of them?” I then asked, “What then is the meaning thereof?”’ He (the Imam) replied, “Allah is far greater than all descriptions.”

مجهول

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1787

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ سُبْحَانَ الله فَقَالَ أَنَفَةٌ لله.

10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Hisham ibn al-Hakam who has said the following. “I asked abu ‘Abdallah (a. s.) about the words 'Glorious is Allah.'” He replied, “(It means) Respect of Allah.”

صحيح

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1788

11ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ مَوْلَى طِرْبَالٍ عَنْ هِشَامٍ الْجَوَالِيقِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ سُبْحانَ الله مَا يُعْنَى بِهِ قَالَ تَنْزِيهُهُ.

11. Ahmad ibn Mihran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Ali ibn Asbat, from Sulayman Mawla Tirbal from Hisham al-Jawaliqi who has said the following: “I asked abu ‘Abdallah (a. s.) about the meaning of the words of Allah, the Mighty and Majestic: 'Glory be to Allah', what is the meaning of it?’ He said: ‘His Transcendence’.”

ضعيف

Chapter On The Meanings of the Names of Allah and their Derivatives - Hadith 1789

12ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ (عَلَيْهِ السَّلام) مَا مَعْنَى الْوَاحِدِ فَقَالَ إِجْمَاعُ الالْسُنِ عَلَيْهِ بِالْوَحْدَانِيَّةِ كَقَوْلِهِ تَعَالَى وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ الله.

12. Ali ibn Muhammad and Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa, all of them from abu Hashim al-Ja‘fari who has said the following: “I asked abu Ja‘far al-Thani (the 2nd) (a. s.), “What is the meaning of the One?” He replied, “It means the unanimity of all tongues in speaking of Allah’s Oneness, as can be found in His saying, the Most High: 'If you ask them who created them, they will certainly say, “Allah!”' (43:87)

Chapter on Another Chapter (Related) to the Previous Chapter - Hadith 1790

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ وَهُوَ اللَّطِيفُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْوَاحِدُ الاحَدُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ لَوْ كَانَ كَمَا يَقُولُ الْمُشَبِّهَةُ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ وَلا الْمُنْشِئُ مِنَ الْمُنْشَإِ لَكِنَّهُ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَصَوَّرَهُ وَأَنْشَأَهُ إِذْ كَانَ لا يُشْبِهُهُ شَيْ‏ءٌ وَلا يُشْبِهُ هُوَ شَيْئاً قُلْتُ أَجَلْ جَعَلَنِيَ الله فِدَاكَ لَكِنَّكَ قُلْتَ الاحَدُ الصَّمَدُ وَقُلْتَ لا يُشْبِهُهُ شَيْ‏ءٌ وَالله وَاحِدٌ وَالانْسَانُ وَاحِدٌ أَ لَيْسَ قَدْ تَشَابَهَتِ الْوَحْدَانِيَّةُ قَالَ يَا فَتْحُ أَحَلْتَ ثَبَّتَكَ الله إِنَّمَا التَّشْبِيهُ فِي الْمَعَانِي فَأَمَّا فِي الاسْمَاءِ فَهِيَ وَاحِدَةٌ وَهِيَ دَالَّةٌ عَلَى الْمُسَمَّى وَذَلِكَ أَنَّ الانْسَانَ وَإِنْ قِيلَ وَاحِدٌ فَإِنَّهُ يُخْبَرُ أَنَّهُ جُثَّةٌ وَاحِدَةٌ وَلَيْسَ بِاثْنَيْنِ وَالانْسَانُ نَفْسُهُ لَيْسَ بِوَاحِدٍ لانَّ أَعْضَاءَهُ مُخْتَلِفَةٌ وَأَلْوَانَهُ مُخْتَلِفَةٌ وَمَنْ أَلْوَانُهُ مُخْتَلِفَةٌ غَيْرُ وَاحِدٍ وَهُوَ أَجْزَاءٌ مُجَزَّاةٌ لَيْسَتْ بِسَوَاءٍ دَمُهُ غَيْرُ لَحْمِهِ وَلَحْمُهُ غَيْرُ دَمِهِ وَعَصَبُهُ غَيْرُ عُرُوقِهِ وَشَعْرُهُ غَيْرُ بَشَرِهِ وَسَوَادُهُ غَيْرُ بَيَاضِهِ وَكَذَلِكَ سَائِرُ جَمِيعِ الْخَلْقِ فَالانْسَانُ وَاحِدٌ فِي الاسْمِ وَلا وَاحِدٌ فِي الْمَعْنَى وَالله جَلَّ جَلالُهُ هُوَ وَاحِدٌ لا وَاحِدَ غَيْرُهُ لا اخْتِلافَ فِيهِ وَلا تَفَاوُتَ وَلا زِيَادَةَ وَلا نُقْصَانَ فَأَمَّا الانْسَانُ الْمَخْلُوقُ الْمَصْنُوعُ الْمُؤَلَّفُ مِنْ أَجْزَاءٍ مُخْتَلِفَةٍ وَجَوَاهِرَ شَتَّى غَيْرَ أَنَّهُ بِالاجْتِمَاعِ شَيْ‏ءٌ وَاحِدٌ قُلْتُ جُعِلْتُ فِدَاكَ فَرَّجْتَ عَنِّي فَرَّجَ الله عَنْكَ فَقَوْلَكَ اللَّطِيفُ الْخَبِيرُ فَسِّرْهُ لِي كَمَا فَسَّرْتَ الْوَاحِدَ فَإِنِّي أَعْلَمُ أَنَّ لُطْفَهُ عَلَى خِلافِ لُطْفِ خَلْقِهِ لِلْفَصْلِ غَيْرَ أَنِّي أُحِبُّ أَنْ تَشْرَحَ ذَلِكَ لِي فَقَالَ يَا فَتْحُ إِنَّمَا قُلْنَا اللَّطِيفُ لِلْخَلْقِ اللَّطِيفِ وَلِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ أَ وَلا تَرَى وَفَّقَكَ الله وَثَبَّتَكَ إِلَى أَثَرِ صُنْعِهِ فِي النَّبَاتِ اللَّطِيفِ وَغَيْرِ اللَّطِيفِ وَمِنَ الْخَلْقِ اللَّطِيفِ وَمِنَ الْحَيَوَانِ الصِّغَارِ وَمِنَ الْبَعُوضِ وَالْجِرْجِسِ وَمَا هُوَ أَصْغَرُ مِنْهَا مَا لا يَكَادُ تَسْتَبِينُهُ الْعُيُونُ بَلْ لا يَكَادُ يُسْتَبَانُ لِصِغَرِهِ الذَّكَرُ مِنَ الانْثَى وَالْحَدَثُ الْمَوْلُودُ مِنَ الْقَدِيمِ فَلَمَّا رَأَيْنَا صِغَرَ ذَلِكَ فِي لُطْفِهِ وَاهْتِدَاءَهُ لِلسَّفَادِ وَالْهَرَبَ مِنَ الْمَوْتِ وَالْجَمْعَ لِمَا يُصْلِحُهُ وَمَا فِي لُجَجِ الْبِحَارِ وَمَا فِي لِحَاءِ الاشْجَارِ وَالْمَفَاوِزِ وَالْقِفَارِ وَإِفْهَامَ بَعْضِهَا عَنْ بَعْضٍ مَنْطِقَهَا وَمَا يَفْهَمُ بِهِ أَوْلادُهَا عَنْهَا وَنَقْلَهَا الْغِذَاءَ إِلَيْهَا ثُمَّ تَأْلِيفَ أَلْوَانِهَا حُمْرَةٍ مَعَ صُفْرَةٍ وَبَيَاضٍ مَعَ حُمْرَةٍ وَأَنَّهُ مَا لا تَكَادُ عُيُونُنَا تَسْتَبِينُهُ لِدَمَامَةِ خَلْقِهَا لا تَرَاهُ عُيُونُنَا وَلا تَلْمِسُهُ أَيْدِينَا عَلِمْنَا أَنَّ خَالِقَ هَذَا الْخَلْقِ لَطِيفٌ لَطُفَ بِخَلْقِ مَا سَمَّيْنَاهُ بِلا عِلاجٍ وَلا أَدَاةٍ وَلا آلَةٍ وَأَنَّ كُلَّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَالله الْخَالِقُ اللَّطِيفُ الْجَلِيلُ خَلَقَ وَصَنَعَ لا مِنْ شَيْ‏ءٍ.

1. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hamadani and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi both of them from al-Fath ibn Yazid al-Jurjani from abu al-Hassan (a. s.) al-Thani or al-Thalith who has said the following. “I heard the Imam saying, ‘He (Allah) is the Subtle, All-aware, All-hearing, All-seeing, the One, the Self-sufficient, Who does not have any children, is not any one’s child and there is no one similar to Him. Had Allah been as those believing in similitude (al-Mushabbihah) say there would have been no distinction between the Creator and the created, the inventor and the invented but He is the Inventor. There would have been no distinction between Allah and what He has given body and form to bring into existence. In fact, nothing is similar to Him and He is not similar to anything.” I then said, “Yes, may Allah take my soul in your service, but you just said, The One the Self-sufficient, that no one is similar to Him. Allah is One and a man is one. Are the two not similar in oneness?” The Imam replied, “O Fath, you said something impossible. May Allah grant you steadfastness. Similarity is in meaning. In the case of names they are all the same. The names refer to the nominee. When it is said a man it, at the same time, is a report about one body and not two bodies. In fact, man is not one thing. His parts, colors and the color of his colors that consist of distinct parts, that are not equal. His blood is different from his flesh. His nerves are different from his vines, his hairs are different from his skin. The black things in him are different from the white things therein. The same is true of all other creatures. Human beings are one in name but not in meaning. Allah, Great Whose Majesty is, is only One and no one other than Him is one. There is no difference, imbalance, increase or decrease in Him. Human beings are created, designed, compounded of different parts and various substances. Only when combined becomes one.” I then said, “May Allah take my soul in service for your cause, and grant you happiness, would you explain to me the meaning of your words “Subtle and All-aware? Explain it as you just did with the One? I know that His Subtlety or kindness is different from those of His creatures but I like more clarity.” The Imam said, “O Fath, we said He is Subtle it is because of His knowledge of the delicate creatures, may Allah give you success and steadfastness, so you should consider His creation. Consider His design in delicate and not so delicate plants and other creatures like animals, small and large such as flies and cricket and smaller ones that even eyes can not. Because of their small size no one knows which is male and which is female, which is new born and which is old. We find tremendously delicate things with signs of His Subtlety, in their desire for reproduction, running away from death, collecting what is good for them and what is in the depth of the oceans and on the barks of trees, in the wilderness and desolate places. We find more fastidiousness in such animals and their ability to communicate with each other, and what their offspring understand from them, their transporting food to their young and their colors, red along with yellow, white along with red so fine that our eyes are not able to catch for their very exquisite shape. Our eyes are not able to see them and our hands are not able to touch them. All these show that the Creator of all such marvelous creatures are Subtle Who is kind to all the creatures we mentioned. He has done it without instruments and means. Every designer and manufacturer builds and manufactures some thing from something but Allah does it from nothing.”

مجهول

Chapter on Another Chapter (Related) to the Previous Chapter - Hadith 1791

2ـ عَلِيُّ بْنُ مُحَمَّدٍ مُرْسَلاً عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قَالَ اعْلَمْ عَلَّمَكَ الله الْخَيْرَ أَنَّ الله تَبَارَكَ وَتَعَالَى قَدِيمٌ وَالْقِدَمُ صِفَتُهُ الَّتِي دَلَّتِ الْعَاقِلَ عَلَى أَنَّهُ لا شَيْ‏ءَ قَبْلَهُ وَلا شَيْ‏ءَ مَعَهُ فِي دَيْمُومِيَّتِهِ فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةُ الصِّفَةِ أَنَّهُ لا شَيْ‏ءَ قَبْلَ الله وَلا شَيْ‏ءَ مَعَ الله فِي بَقَائِهِ وَبَطَلَ قَوْلُ مَنْ زَعَمَ أَنَّهُ كَانَ قَبْلَهُ أَوْ كَانَ مَعَهُ شَيْ‏ءٌ وَذَلِكَ أَنَّهُ لَوْ كَانَ مَعَهُ شَيْ‏ءٌ فِي بَقَائِهِ لَمْ يَجُزْ أَنْ يَكُونَ خَالِقاً لَهُ لانَّهُ لَمْ يَزَلْ مَعَهُ فَكَيْفَ يَكُونُ خَالِقاً لِمَنْ لَمْ يَزَلْ مَعَهُ وَلَوْ كَانَ قَبْلَهُ شَيْ‏ءٌ كَانَ الاوَّلَ ذَلِكَ الشَّيْ‏ءُ لا هَذَا وَكَانَ الاوَّلُ أَوْلَى بِأَنْ يَكُونَ خَالِقاً لِلاوَّلِ ثُمَّ وَصَفَ نَفْسَهُ تَبَارَكَ وَتَعَالَى بِأَسْمَاءٍ دَعَا الْخَلْقَ إِذْ خَلَقَهُمْ وَتَعَبَّدَهُمْ وَابْتَلاهُمْ إِلَى أَنْ يَدْعُوهُ بِهَا فَسَمَّى نَفْسَهُ سَمِيعاً بَصِيراً قَادِراً قَائِماً نَاطِقاً ظَاهِراً بَاطِناً لَطِيفاً خَبِيراً قَوِيّاً عَزِيزاً حَكِيماً عَلِيماً وَمَا أَشْبَهَ هَذِهِ الاسْمَاءَ فَلَمَّا رَأَى ذَلِكَ مِنْ أَسْمَائِهِ الْقَالُونَ الْمُكَذِّبُونَ وَقَدْ سَمِعُونَا نُحَدِّثُ عَنِ الله أَنَّهُ لا شَيْ‏ءَ مِثْلُهُ وَلا شَيْ‏ءَ مِنَ الْخَلْقِ فِي حَالِهِ قَالُوا أَخْبِرُونَا إِذَا زَعَمْتُمْ أَنَّهُ لا مِثْلَ لله وَلا شِبْهَ لَهُ كَيْفَ شَارَكْتُمُوهُ فِي أَسْمَائِهِ الْحُسْنَى فَتَسَمَّيْتُمْ بِجَمِيعِهَا فَإِنَّ فِي ذَلِكَ دَلِيلاً عَلَى أَنَّكُمْ مِثْلُهُ فِي حَالاتِهِ كُلِّهَا أَوْ فِي بَعْضِهَا دُونَ بَعْضٍ إِذْ جَمَعْتُمُ الاسْمَاءَ الطَّيِّبَةَ قِيلَ لَهُمْ إِنَّ الله تَبَارَكَ وَتَعَالَى أَلْزَمَ الْعِبَادَ أَسْمَاءً مِنْ أَسْمَائِهِ عَلَى اخْتِلافِ الْمَعَانِي وَذَلِكَ كَمَا يَجْمَعُ الاسْمُ الْوَاحِدُ مَعْنَيَيْنِ مُخْتَلِفَيْنِ وَالدَّلِيلُ عَلَى ذَلِكَ قَوْلُ النَّاسِ الْجَائِزُ عِنْدَهُمُ الشَّائِعُ وَهُوَ الَّذِي خَاطَبَ الله بِهِ الْخَلْقَ فَكَلَّمَهُمْ بِمَا يَعْقِلُونَ لِيَكُونَ عَلَيْهِمْ حُجَّةً فِي تَضْيِيعِ مَا ضَيَّعُوا فَقَدْ يُقَالُ لِلرَّجُلِ كَلْبٌ وَحِمَارٌ وَثَوْرٌ وَسُكَّرَةٌ وَعَلْقَمَةٌ وَأَسَدٌ كُلُّ ذَلِكَ عَلَى خِلافِهِ وَحَالاتِهِ لَمْ تَقَعِ الاسَامِي عَلَى مَعَانِيهَا الَّتِي كَانَتْ بُنِيَتْ عَلَيْهِ لانَّ الانْسَانَ لَيْسَ بِأَسَدٍ وَلا كَلْبٍ فَافْهَمْ ذَلِكَ رَحِمَكَ الله وَإِنَّمَا سُمِّيَ الله تَعَالَى بِالْعِلْمِ بِغَيْرِ عِلْمٍ حَادِثٍ عَلِمَ بِهِ الاشْيَاءَ اسْتَعَانَ بِهِ عَلَى حِفْظِ مَا يُسْتَقْبَلُ مِنْ أَمْرِهِ وَالرَّوِيَّةِ فِيمَا يَخْلُقُ مِنْ خَلْقِهِ وَيُفْسِدُ مَا مَضَى مِمَّا أَفْنَى مِنْ خَلْقِهِ مِمَّا لَوْ لَمْ يَحْضُرْهُ ذَلِكَ الْعِلْمُ وَيَغِيبُهُ كَانَ جَاهِلاً ضَعِيفاً كَمَا أَنَّا لَوْ رَأَيْنَا عُلَمَاءَ الْخَلْقِ إِنَّمَا سُمُّوا بِالْعِلْمِ لِعِلْمٍ حَادِثٍ إِذْ كَانُوا فِيهِ جَهَلَةً وَرُبَّمَا فَارَقَهُمُ الْعِلْمُ بِالاشْيَاءِ فَعَادُوا إِلَى الْجَهْلِ وَإِنَّمَا سُمِّيَ الله عَالِماً لانَّهُ لا يَجْهَلُ شَيْئاً فَقَدْ جَمَعَ الْخَالِقَ وَالْمَخْلُوقَ اسْمُ الْعَالِمِ وَاخْتَلَفَ الْمَعْنَى عَلَى مَا رَأَيْتَ وَسُمِّيَ رَبُّنَا سَمِيعاً لا بِخَرْتٍ فِيهِ يَسْمَعُ بِهِ الصَّوْتَ وَلا يُبْصِرُ بِهِ كَمَا أَنَّ خَرْتَنَا الَّذِي بِهِ نَسْمَعُ لا نَقْوَى بِهِ عَلَى الْبَصَرِ وَلَكِنَّهُ أَخْبَرَ أَنَّهُ لا يَخْفَى عَلَيْهِ شَيْ‏ءٌ مِنَ الاصْوَاتِ لَيْسَ عَلَى حَدِّ مَا سُمِّينَا نَحْنُ فَقَدْ جَمَعْنَا الاسْمَ بِالسَّمْعِ وَاخْتَلَفَ الْمَعْنَى وَهَكَذَا الْبَصَرُ لا بِخَرْتٍ مِنْهُ أَبْصَرَ كَمَا أَنَّا نُبْصِرُ بِخَرْتٍ مِنَّا لا نَنْتَفِعُ بِهِ فِي غَيْرِهِ وَلَكِنَّ الله بَصِيرٌ لا يَحْتَمِلُ شَخْصاً مَنْظُوراً إِلَيْهِ فَقَدْ جَمَعْنَا الاسْمَ وَاخْتَلَفَ الْمَعْنَى وَهُوَ قَائِمٌ لَيْسَ عَلَى مَعْنَى انْتِصَابٍ وَقِيَامٍ عَلَى سَاقٍ فِي كَبَدٍ كَمَا قَامَتِ الاشْيَاءُ وَلَكِنْ قَائِمٌ يُخْبِرُ أَنَّهُ حَافِظٌ كَقَوْلِ الرَّجُلِ الْقَائِمُ بِأَمْرِنَا فُلانٌ وَالله هُوَ الْقَائِمُ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ وَالْقَائِمُ أَيْضاً فِي كَلامِ النَّاسِ الْبَاقِي وَالْقَائِمُ أَيْضاً يُخْبِرُ عَنِ الْكِفَايَةِ كَقَوْلِكَ لِلرَّجُلِ قُمْ بِأَمْرِ بَنِي فُلانٍ أَيِ اكْفِهِمْ وَالْقَائِمُ مِنَّا قَائِمٌ عَلَى سَاقٍ فَقَدْ جَمَعْنَا الاسْمَ وَلَمْ نَجْمَعِ الْمَعْنَى وَأَمَّا اللَّطِيفُ فَلَيْسَ عَلَى قِلَّةٍ وَقَضَافَةٍ وَصِغَرٍ وَلَكِنْ ذَلِكَ عَلَى النَّفَاذِ فِي الاشْيَاءِ وَالامْتِنَاعِ مِنْ أَنْ يُدْرَكَ كَقَوْلِكَ لِلرَّجُلِ لَطُفَ عَنِّي هَذَا الامْرُ وَلَطُفَ فُلانٌ فِي مَذْهَبِهِ وَقَوْلِهِ يُخْبِرُكَ أَنَّهُ غَمَضَ فِيهِ الْعَقْلُ وَفَاتَ الطَّلَبُ وَعَادَ مُتَعَمِّقاً مُتَلَطِّفاً لا يُدْرِكُهُ الْوَهْمُ فَكَذَلِكَ لَطُفَ الله تَبَارَكَ وَتَعَالَى عَنْ أَنْ يُدْرَكَ بِحَدٍّ أَوْ يُحَدَّ بِوَصْفٍ وَاللَّطَافَةُ مِنَّا الصِّغَرُ وَالْقِلَّةُ فَقَدْ جَمَعْنَا الاسْمَ وَاخْتَلَفَ الْمَعْنَى وَأَمَّا الْخَبِيرُ فَالَّذِي لا يَعْزُبُ عَنْهُ شَيْ‏ءٌ وَلا يَفُوتُهُ لَيْسَ لِلتَّجْرِبَةِ وَلا لِلاعْتِبَارِ بِالاشْيَاءِ فَعِنْدَ التَّجْرِبَةِ وَالاعْتِبَارِ عِلْمَانِ وَلَوْ لا هُمَا مَا عُلِمَ لانَّ مَنْ كَانَ كَذَلِكَ كَانَ جَاهِلاً وَالله لَمْ يَزَلْ خَبِيراً بِمَا يَخْلُقُ وَالْخَبِيرُ مِنَ النَّاسِ الْمُسْتَخْبِرُ عَنْ جَهْلٍ الْمُتَعَلِّمُ فَقَدْ جَمَعْنَا الاسْمَ وَاخْتَلَفَ الْمَعْنَى وَأَمَّا الظَّاهِرُ فَلَيْسَ مِنْ أَجْلِ أَنَّهُ عَلا الاشْيَاءَ بِرُكُوبٍ فَوْقَهَا وَقُعُودٍ عَلَيْهَا وَتَسَنُّمٍ لِذُرَاهَا وَلَكِنْ ذَلِكَ لِقَهْرِهِ وَلِغَلَبَتِهِ الاشْيَاءَ وَقُدْرَتِهِ عَلَيْهَا كَقَوْلِ الرَّجُلِ ظَهَرْتُ عَلَى أَعْدَائِي وَأَظْهَرَنِي الله عَلَى خَصْمِي يُخْبِرُ عَنِ الْفَلْجِ وَالْغَلَبَةِ فَهَكَذَا ظُهُورُ الله عَلَى الاشْيَاءِ وَوَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ وَلا يَخْفَى عَلَيْهِ شَيْ‏ءٌ وَأَنَّهُ مُدَبِّرٌ لِكُلِّ مَا بَرَأَ فَأَيُّ ظَاهِرٍ أَظْهَرُ وَأَوْضَحُ مِنَ الله تَبَارَكَ وَتَعَالَى لانَّكَ لا تَعْدَمُ صَنْعَتَهُ حَيْثُمَا تَوَجَّهَتْ وَفِيكَ مِنْ آثَارِهِ مَا يُغْنِيكَ وَالظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَالْمَعْلُومُ بِحَدِّهِ فَقَدْ جَمَعَنَا الاسْمُ وَلَمْ يَجْمَعْنَا الْمَعْنَى وَأَمَّا الْبَاطِنُ فَلَيْسَ عَلَى مَعْنَى الاسْتِبْطَانِ لِلاشْيَاءِ بِأَنْ يَغُورَ فِيهَا وَلَكِنْ ذَلِكَ مِنْهُ عَلَى اسْتِبْطَانِهِ لِلاشْيَاءِ عِلْماً وَحِفْظاً وَتَدْبِيراً كَقَوْلِ الْقَائِلِ أَبْطَنْتُهُ يَعْنِي خَبَّرْتُهُ وَعَلِمْتُ مَكْتُومَ سِرِّهِ وَالْبَاطِنُ مِنَّا الْغَائِبُ فِي الشَّيْ‏ءِ الْمُسْتَتِرُ وَقَدْ جَمَعْنَا الاسْمَ وَاخْتَلَفَ الْمَعْنَى وَأَمَّا الْقَاهِرُ فَلَيْسَ عَلَى مَعْنَى عِلاجٍ وَنَصَبٍ وَاحْتِيَالٍ وَمُدَارَاةٍ وَمَكْرٍ كَمَا يَقْهَرُ الْعِبَادُ بَعْضُهُمْ بَعْضاً وَالْمَقْهُورُ مِنْهُمْ يَعُودُ قَاهِراً وَالْقَاهِرُ يَعُودُ مَقْهُوراً وَلَكِنْ ذَلِكَ مِنَ الله تَبَارَكَ وَتَعَالَى عَلَى أَنَّ جَمِيعَ مَا خَلَقَ مُلَبَّسٌ بِهِ الذُّلُّ لِفَاعِلِهِ وَقِلَّةُ الامْتِنَاعِ لِمَا أَرَادَ بِهِ لَمْ يَخْرُجْ مِنْهُ طَرْفَةَ عَيْنٍ أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ وَالْقَاهِرُ مِنَّا عَلَى مَا ذَكَرْتُ وَوَصَفْتُ فَقَدْ جَمَعْنَا الاسْمَ وَاخْتَلَفَ الْمَعْنَى وَهَكَذَا جَمِيعُ الاسْمَاءِ وَإِنْ كُنَّا لَمْ نَسْتَجْمِعْهَا كُلَّهَا فَقَدْ يَكْتَفِي الاعْتِبَارُ بِمَا أَلْقَيْنَا إِلَيْكَ وَالله عَوْنُكَ وَعَوْنُنَا فِي إِرْشَادِنَا وَتَوْفِيقِنَا.

2. It is narrated from Ali ibn Muhammad, in a mursal manner, from abu al-Hassan al-Rida (a. s.) who has said the following to one of his followers. “May Allah, bestow up on you knowledge of the good, notice that Allah, the Most Holy, the Most High, is eternal. Eternity is that attribute which guides the wise that there was nothing before Him in eternity nor is there anything with Him eternal. That this attribute is a miraculous one has come to light from the acknowledgement of the ‘Ammah (common people) that there is nothing before Allah, with and after Him. At the same time, it invalidates the belief that there was something before or with Him. Had there been something with Him eternal He would not have been the Creator of that thing. If it was with Him how then He could have been its creator? Had there been something before Him then that thing might have been His creator because of its existing earlier. Allah, the Most Holy, the Exalted, has ascribed certain names to Himself. He told His creatures when He created them, give them the ability to worship Him and made them responsible, to call Him with those names. He called Himself All-hearing, All-seeing, All-powerful, Guarding, Rationalizing, Manifest, Hidden, Subtle, All-aware, Powerful, Majestic, Wise, All-knowing and with such other similar names. When the animosity-mongers, who speak lies heard us mention such names as that there is nothing similar to Him and nothing of the creatures is like Him they began to speak out. “When you (the Imams (a. s.) say that there is nothing like Him and no one is similar to Him then how is it that you also have those beautiful names for yourselves? This is proof that you are similar to Him or in certain conditions and not in other conditions because of having all those beautiful names.” It is said to them that Allah, the Most Holy, the Most High, made it necessary for His servants to have certain names from among His names with differences in their meanings. The difference is because one name may have two different meanings. One example is what people consider permissible and is widely used. This is the way Allah has addressed people. He has spoken to them by means of things that they understand so that they will have no excuse in their misdeeds. A man is sometimes called a dog, a bull, sweet, bitter and a loin. All these are different from him and his conditions. The names were not used in their original meaning because man is not a loin or a dog etc. Note this carefully, may Allah grant you blessings. Allah is called All-knowing. It is other than the created knowledge. With His knowledge of things He knows things and uses it to preserve His future commands and the process of whatever He creates of His creatures, destroys what He destroys of His creatures and without such knowledge He would have been weak and ignorant. We see that people of knowledge among people are called knowledgeable because of the created knowledge, which they did not have at one time. Perhaps such knowledge may go away from them and they become ignorant. Allah is called All-knowing because He is not ignorant of anything. Thus, the Creator and created are both called as having knowledge but the meaning is different as you may have noticed. Our Lord is called All-hearing but it is not through the perforated piece and with sound so He would hear with it but would not see with it, which is the case with us. We do not see with what we hear but Allah has told us that from Him nothing of the sounds is hidden. His hearing is not in the way we are called as hearing people. We are called as hearing but the meaning is different. In the same way is seeing not that He sees through a hole as we do and can not use it for other uses. Allah sees but not by looking to an object. We also are called as seeing but the meaning is different. Allah is called Standing but not in the sense of standing in an upright position on the legs as is the case with the things but that He has said He is preserving as in the saying of a man, “standing for our affairs.” Allah stands over every soul and what it gains. The word standing is also in the usage of people. Words like remaining and standing also mean to suffice as in the words as you may say to a man, “Stand up over the affairs of so and so” which means deal with them in a sufficient manner. We stand on our legs, thus, the name is similar but the meaning is different. The name, Subtle is not in the sense of fastidiousness or being infinitesimal but it is in the rarity and hard to perceive nature of things. As an example it may be said, “It has become very delicate for me and that so and so is very delicate in his manners and dealings.” This means that it is profound for intelligence and difficult to find. It has become bottomless and delicate so much that even imagination is not able to reach it. Allah, the Most Holy, the Most High, is far Subtle to be comprehended through definitions or be combined in an attribute or in the way we are subtle, small and delicate. Names are the same but different in meaning. The name al-Khabir, meaning All-aware, is for One Who knows all things completely but not by means of experience and learning lessons from the past. Experience and learning from mistakes are of the means of learning for people. Without them there would exist no knowledge. One without experience and learning lessons is an ignorant person. Allah is All-aware eternally of what He has created but well aware and expert among people are those who ask questions and learn. Our names are the same but they, again, are different in meaning. The name al-Zahir meaning clear and conspicuous is not because of being over and on top of all things or sitting on them at their peak but it is because of His domination and having power over all things. An example of this is when a person says, “I over came my enemies or that Allah gave me victory over my enemies.” In this there is report of the failure and victory. Also there is Allah’s domination over all things. Another example is that His existence is clear for those who want (to know) Him. Nothing is hidden from Him and that He is the guardian of all that He has curved and fashioned. In such case whose existence can be clearer than Allah, the Most Holy, the Most High? You will not live without His creatures, no matter wherever you may be. Only within your own self there is enough of His creation. His existence by far is clearer than ours. He manifest all by His Own-self and is Known by His own self. We are of the same name but the meaning is different. The name al-Batin, means hidden. This is not in the sense of being inside of things by means of diving or so but is in the sense of His dealing, having knowledge, preserving and regulating the inside of all things. As one may say, “I tried to find the inside to learn and discover the secrets.” Hidden for us is what is unseen and covered. In this case again our names are the same but different in meaning. The name al-Qahir, means subduing. It is not in the sense of plotting, using certain devices and speaking attractive words or cunning means. It is not the way people subdue each other. The victorious among people may become subdued and vice versa. For Allah, the Most Holy, the Most High all the creatures have the garment of weakness on them. Due to the absence of obstacles in what He wills about them, it only takes less than a blinking of the eye to say it Be and it is, comes into existence. Subduing in our case is how I mentioned and explained. Our names are alike but the meaning is different. Thus, is the case for all the names although we have not mentioned all of them. For learning a lesson what we have mentioned for you is sufficient. May Allah be your and our helper in the matters of guidance and success.”

مرسل

Chapter on the Interpretation of al-Samad, Self-sufficient - Hadith 1792

1ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَلَقَبُهُ شَبَابٌ الصَّيْرَفِيُّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ قُلْتُ لابِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ مَا الصَّمَدُ قَالَ السَّيِّدُ الْمَصْمُودُ إِلَيْهِ فِي الْقَلِيلِ وَالْكَثِيرِ.

1. Ali ibn Muhammad and Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid, whose title was Shabab al-Sayrafi from Dawud ibn al-Qasim al-Ja‘fari who has said the following. “I asked Imam abu Ja‘far al-Thani (the 2nd (a. s.), ‘May Allah take my soul in your service, what is the meaning of the word al-Samad?’” The Imam replied, al-Samad means the Lord to Who one turns for help, big or small.”

ضعيف على المشهور

Chapter on the Interpretation of al-Samad, Self-sufficient - Hadith 1793

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ شَيْ‏ءٍ مِنَ التَّوْحِيدِ فَقَالَ إِنَّ الله تَبَارَكَتْ أَسْمَاؤُهُ الَّتِي يُدْعَا بِهَا وَتَعَالَى فِي عُلُوِّ كُنْهِهِ وَاحِدٌ تَوَحَّدَ بِالتَّوْحِيدِ فِي تَوَحُّدِهِ ثُمَّ أَجْرَاهُ عَلَى خَلْقِهِ فَهُوَ وَاحِدٌ صَمَدٌ قُدُّوسٌ يَعْبُدُهُ كُلُّ شَيْ‏ءٍ وَيَصْمُدُ إِلَيْهِ كُلُّ شَيْ‏ءٍ وَوَسِعَ كُلَّ شَيْ‏ءٍ عِلْماً. فَهَذَا هُوَ الْمَعْنَى الصَّحِيحُ فِي تَأْوِيلِ الصَّمَدِ لا مَا ذَهَبَ إِلَيْهِ الْمُشَبِّهَةُ أَنَّ تَأْوِيلَ الصَّمَدِ الْمُصْمَتُ الَّذِي لا جَوْفَ لَهُ لانَّ ذَلِكَ لا يَكُونُ إِلا مِنْ صِفَةِ الْجِسْمِ وَالله جَلَّ ذِكْرُهُ مُتَعَالٍ عَنْ ذَلِكَ هُوَ أَعْظَمُ وَأَجَلُّ مِنْ أَنْ تَقَعَ الاوْهَامُ عَلَى صِفَتِهِ أَوْ تُدْرِكَ كُنْهَ عَظَمَتِهِ وَلَوْ كَانَ تَأْوِيلُ الصَّمَدِ فِي صِفَةِ الله عَزَّ وَجَلَّ الْمُصْمَتَ لَكَانَ مُخَالِفاً لِقَوْلِهِ عَزَّ وَجَلَّ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ لانَّ ذَلِكَ مِنْ صِفَةِ الاجْسَامِ الْمُصْمَتَةِ الَّتِي لا أَجْوَافَ لَهَا مِثْلِ الْحَجَرِ وَالْحَدِيدِ وَسَائِرِ الاشْيَاءِ الْمُصْمَتَةِ الَّتِي لا أَجْوَافَ لَهَا تَعَالَى الله عَنْ ذَلِكَ عُلُوّاً كَبِيراً فَأَمَّا مَا جَاءَ فِي الاخْبَارِ مِنْ ذَلِكَ فَالْعَالِمُ (عَلَيْهِ السَّلام) أَعْلَمُ بِمَا قَالَ وَهَذَا الَّذِي. قَالَ (عَلَيْهِ السَّلام) إِنَّ الصَّمَدَ هُوَ السَّيِّدُ الْمَصْمُودُ إِلَيْهِ. هُوَ مَعْنًى صَحِيحٌ مُوَافِقٌ لِقَوْلِ الله عَزَّ وَجَلَّ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَالْمَصْمُودُ إِلَيْهِ الْمَقْصُودُ فِي اللُّغَةِ قَالَ أَبُو طَالِبٍ فِي بَعْضِ مَا كَانَ يَمْدَحُ بِهِ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ شِعْرِهِ. وَبِالْجَمْرَةِ الْقُصْوَى إِذَا صَمَدُوا لَهَا يَؤُمُّونَ قَذْفاً رَأْسَهَا بِالْجَنَادِلِ‏. يَعْنِي قَصَدُوا نَحْوَهَا يَرْمُونَهَا بِالْجَنَادِلِ يَعْنِي الْحَصَى الصِّغَارَ الَّتِي تُسَمَّى بِالْجِمَارِ وَقَالَ بَعْضُ شُعَرَاءِ الْجَاهِلِيَّةِ شِعْراً. مَا كُنْتُ أَحْسَبُ أَنَّ بَيْتاً ظَاهِراً لله فِي أَكْنَافِ مَكَّةَ يُصْمَدُ. يَعْنِي يُقْصَدُ وَقَالَ ابْنُ الزِّبْرِقَانِ. وَلا رَهِيبَةَ إِلا سَيِّدٌ صَمَدٌ. وَقَالَ شَدَّادُ بْنُ مُعَاوِيَةَ فِي حُذَيْفَةَ بْنِ بَدْرٍ. عَلَوْتُهُ بِحُسَامٍ ثُمَّ قُلْتُ لَهُ خُذْهَا حُذَيْفُ فَأَنْتَ السَّيِّدُ الصَّمَدُ. وَمِثْلُ هَذَا كَثِيرٌ وَالله عَزَّ وَجَلَّ هُوَ السَّيِّدُ الصَّمَدُ الَّذِي جَمِيعُ الْخَلْقِ مِنَ الْجِنِّ وَالانْسِ إِلَيْهِ يَصْمُدُونَ فِي الْحَوَائِجِ وَإِلَيْهِ يَلْجَئُونَ عِنْدَ الشَّدَائِدِ وَمِنْهُ يَرْجُونَ الرَّخَاءَ وَدَوَامَ النَّعْمَاءِ لِيَدْفَعَ عَنْهُمُ الشَّدَائِدَ.

2. A group of our people has narrated from Ahmad ibn abu ‘Abdallah from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from al-Hassan ibn al-Sari from Jabir ibn Yazid al-Ju‘fi who has said the following. “I asked Imam abu Ja‘far (a. s.) a few things about the Oneness of Allah. The Imam replied, “Allah, Holy are Whose names, with which He is mentioned is Exalted and Most High in His Own-self. He is One. In Oneness He is the One and only in Oneness. He then made His creatures to know Him as the only One. He is One, Self-sufficient and the Holy. All things worship Him and He has the knowledge of all things.” Al-Kulayni has said that this is the correct meaning of al-Samad but not what al-Mushabbihah (people who consider Allah similar to certain things) believe. Al-Samad literally means solid as opposed to hallow which applies only to physical objects. Allah, the Most High, is far above such attributes. Had such attribute applied to Allah, the Most High, it would have contradicted with Allah’s statement that says, “There is nothing similar to Him.” In the Ahadith of the scholar, the Imam (a. s.) al-Samad refers to a master whom people consider a recourse or stronghold and such meaning is close to Allah’s words, “There is nothing similar to Him.” (42:11) An example of such usage is what abu Talib had expressed in praise of the holy Prophet (s. a.) during his performing Hajj in throwing pebbles onto the pillars of stones that symbolically stand for Satan. He has used the word al-Samad to mean aiming. An other example is found in the expression of ibn Zabarqan, “Mr Rahibah is but a master and a (al-Samad) recourse.” One more example can be found in the expression of Shaddad ibn Mu‘awiyah about Kudhayfah ibn Badr, “Hold it O Hudhayfa, you are a master, ( al-Samad) recourse.” There are many such examples in normal usage. Allah, the Majestic, the Most High, the Master and the Recourse to Who all man and Jinn turn for help in their difficulties and from Him they expect relief.

مجهول كالصحيح

Chapter on Motion and Change - Hadith 1794

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ الْخَرَاذِينِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ ذُكِرَ عِنْدَهُ قَوْمٌ يَزْعُمُونَ أَنَّ الله تَبَارَكَ وَتَعَالَى يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا فَقَالَ إِنَّ الله لا يَنْزِلُ وَلا يَحْتَاجُ إِلَى أَنْ يَنْزِلَ إِنَّمَا مَنْظَرُهُ فِي الْقُرْبِ وَالْبُعْدِ سَوَاءٌ لَمْ يَبْعُدْ مِنْهُ قَرِيبٌ وَلَمْ يَقْرُبْ مِنْهُ بَعِيدٌ وَلَمْ يَحْتَجْ إِلَى شَيْ‏ءٍ بَلْ يُحْتَاجُ إِلَيْهِ وَهُوَ ذُو الطَّوْلِ لا إِلَهَ إِلا هُوَ الْعَزِيزُ الْحَكِيمُ أَمَّا قَوْلُ الْوَاصِفِينَ إِنَّهُ يَنْزِلُ تَبَارَكَ وَتَعَالَى فَإِنَّمَا يَقُولُ ذَلِكَ مَنْ يَنْسُبُهُ إِلَى نَقْصٍ أَوْ زِيَادَةٍ وَكُلُّ مُتَحَرِّكٍ مُحْتَاجٌ إِلَى مَنْ يُحَرِّكُهُ أَوْ يَتَحَرَّكُ بِهِ فَمَنْ ظَنَّ بِالله الظُّنُونَ هَلَكَ فَاحْذَرُوا فِي صِفَاتِهِ مِنْ أَنْ تَقِفُوا لَهُ عَلَى حَدٍّ تَحُدُّونَهُ بِنَقْصٍ أَوْ زِيَادَةٍ أَوْ تَحْرِيكٍ أَوْ تَحَرُّكٍ أَوْ زَوَالٍ أَوِ اسْتِنْزَالٍ أَوْ نُهُوضٍ أَوْ قُعُودٍ فَإِنَّ الله جَلَّ وَعَزَّ عَنْ صِفَةِ الْوَاصِفِينَ وَنَعْتِ النَّاعِتِينَ وَتَوَهُّمِ الْمُتَوَهِّمِينَ وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الَّذِي يَرَاكَ حِينَ تَقُومُ وَتَقَلُّبَكَ فِي السَّاجِدِينَ.

1. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il al-Barmaki from Ali ibn ‘Abbass al-Kharazini from al-Hassan ibn Rashid from Ya‘qub ibn Ja‘far al-Ja‘fari, from abu Ibrahim (a. s.) Who has said the following. “A people was mentioned, before the Imam (a. s.), who believed that Allah, the Most Holy, the Most High, comes down to the sky above the earth.” The Imam (a. s.) said, “Allah does not come down and He does not need to come down. His sight for near and far is the same. Near does not become far for Him and far does not become near for Him. He does not become needy for any thing but all things need Him and He is generous. There is no Lord except Him. He is Most Majestic and All-wise. The statement that says Allah, the Most Holy, the Most High, comes down to the sky over the earth can only come from those who consider Him to decrease or increase (in size). Besides, all moving objects need something to move it or move because of it. Whoever thinks of Allah as such has caused his own destruction. Be very careful about the attributes of Allah to have a belief about them that would limit Him through increase or reduction, moving or being moved, removal or His coming down, standing up or sitting down. Allah, the Most Holy, the Most High, is far from being described by those who would like to describe Him or being characterized by those who do so or pictured in imagination. Have trust in Allah, the Most Majestic, the Most Merciful Who sees you when you get up and when you change positions during prostration.”

ضعيف

Chapter on Motion and Change - Hadith 1795

2ـ وَعَنْهُ رَفَعَهُ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لا أَقُولُ إِنَّهُ قَائِمٌ فَأُزِيلُهُ عَنْ مَكَانِهِ وَلا أَحُدُّهُ بِمَكَانٍ يَكُونُ فِيهِ وَلا أَحُدُّهُ أَنْ يَتَحَرَّكَ فِي شَيْ‏ءٍ مِنَ الارْكَانِ وَالْجَوَارِحِ وَلا أَحُدُّهُ بِلَفْظِ شَقِّ فَمٍ وَلَكِنْ كَمَا قَالَ الله تَبَارَكَ وَتَعَالَى كُنْ فَيَكُونُ بِمَشِيئَتِهِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفْسٍ صَمَداً فَرْداً لَمْ يَحْتَجْ إِلَى شَرِيكٍ يَذْكُرُ لَهُ مُلْكَهُ وَلا يَفْتَحُ لَهُ أَبْوَابَ عِلْمِهِ.

2. It is narrated from him (the narrator of the above Hadith), in a marfu‘ manner, from al-Hassan ibn Rashid from Ya‘qub ibn Ja‘far from abu Ibrahim (a. s.) who has said the following. “I do not say that he is standing so I would remove Him from His place. I do not limit Him in a place. I do not limit Him by His moving in something with key elements of the body or body parts. I do not limit Him by ascribing the movements of mouth or tongue. The truth is what Allah, the Most Holy, the Most High, has said, Be and it comes into existence through His will without any planning in a soul. He is Self-sufficient and all alone. He does not need any partner who would speak of His kingdom or open the doors of His knowledge.”

ضعيف

Chapter on Motion and Change - Hadith 1796

3ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ دَاوُدَ بْنِ عَبْدِ الله عَنْ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ قَالَ ابْنُ أَبِي الْعَوْجَاءِ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي بَعْضِ مَا كَانَ يُحَاوِرُهُ ذَكَرْتَ الله فَأَحَلْتَ عَلَى غَائِبٍ فَقَالَ أَبُو عَبْدِ الله وَيْلَكَ كَيْفَ يَكُونُ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَإِلَيْهِمْ أَقْرَبُ مِنْ حَبْلِ الْوَرِيدِ يَسْمَعُ كَلامَهُمْ وَيَرَى أَشْخَاصَهُمْ وَيَعْلَمُ أَسْرَارَهُمْ فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ أَ هُوَ فِي كُلِّ مَكَانٍ أَلَيْسَ إِذَا كَانَ فِي السَّمَاءِ كَيْفَ يَكُونُ فِي الارْضِ وَإِذَا كَانَ فِي الارْضِ كَيْفَ يَكُونُ فِي السَّمَاءِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّمَا وَصَفْتَ الْمَخْلُوقَ الَّذِي إِذَا انْتَقَلَ عَنْ مَكَانٍ اشْتَغَلَ بِهِ مَكَانٌ وَخَلا مِنْهُ مَكَانٌ فَلا يَدْرِي فِي الْمَكَانِ الَّذِي صَارَ إِلَيْهِ مَا يَحْدُثُ فِي الْمَكَانِ الَّذِي كَانَ فِيهِ فَأَمَّا الله الْعَظِيمُ الشَّأْنِ الْمَلِكُ الدَّيَّانُ فَلا يَخْلُو مِنْهُ مَكَانٌ وَلا يَشْتَغِلُ بِهِ مَكَانٌ وَلا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ.

3. It is narrated from him (the narrator of the above Hadith) from Muhammad ibn abu ‘Abdallah from Muhammad ibn Isma‘il from Dawud ibn ‘Abdallah from ‘Amru ibn Muhammad from ‘Isa ibn Yunus who said: “Ibn abu al-‘Awja' said to abu ‘Abdillah (a. s.) in one of their conversations, ‘You spoke of Allah and referred to an unseen.’” Abu 'Abdillah (a. s.) said, “What you said is not proper. How would He be unseen when He is present with His creatures and is closer to them than their jugular vein? He hears their speeches, sees their persons and knows their secrets.” Ibn abu al-‘Awja then asked, “Is He everywhere? If He is in the heavens, how can He be on earth? And if He is on earth, then how can He be in the heavens?” Abu 'Abdillah (a. s.) said, “You spoke only of a created being that, by changing place, becomes occupied with a place, and another place is vacated from him, so it does not know , when he is in the place in which he came to be in, what has happened to the place where it used to be. As for Allah, Magnificient of Glory, and the Sovereign Judge, no place is without Him and He does not occupy any place, and He is not nearer to one place than another place.”

مجهول

Chapter on Motion and Change - Hadith 1797

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ (عَلَيْهما السَّلام) جَعَلَنِيَ الله فِدَاكَ يَا سَيِّدِي قَدْ رُوِيَ لَنَا أَنَّ الله فِي مَوْضِعٍ دُونَ مَوْضِعٍ عَلَى الْعَرْشِ اسْتَوَى وَأَنَّهُ يَنْزِلُ كُلَّ لَيْلَةٍ فِي النِّصْفِ الاخِيرِ مِنَ اللَّيْلِ إِلَى السَّمَاءِ الدُّنْيَا وَرُوِيَ أَنَّهُ يَنْزِلُ عَشِيَّةَ عَرَفَةَ ثُمَّ يَرْجِعُ إِلَى مَوْضِعِهِ فَقَالَ بَعْضُ مَوَالِيكَ فِي ذَلِكَ إِذَا كَانَ فِي مَوْضِعٍ دُونَ مَوْضِعٍ فَقَدْ يُلاقِيهِ الْهَوَاءُ وَيَتَكَنَّفُ عَلَيْهِ وَالْهَوَاءُ جِسْمٌ رَقِيقٌ يَتَكَنَّفُ عَلَى كُلِّ شَيْ‏ءٍ بِقَدْرِهِ فَكَيْفَ يَتَكَنَّفُ عَلَيْهِ جَلَّ ثَنَاؤُهُ عَلَى هَذَا الْمِثَالِ فَوَقَّعَ (عَلَيْهِ السَّلام) عِلْمُ ذَلِكَ عِنْدَهُ وَهُوَ الْمُقَدِّرُ لَهُ بِمَا هُوَ أَحْسَنُ تَقْدِيراً وَاعْلَمْ أَنَّهُ إِذَا كَانَ فِي السَّمَاءِ الدُّنْيَا فَهُوَ كَمَا هُوَ عَلَى الْعَرْشِ وَالاشْيَاءُ كُلُّهَا لَهُ سَوَاءٌ عِلْماً وَقُدْرَةً وَمُلْكاً وَإِحَاطَةً. وَعَنْهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ. فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلا هُوَ رابِعُهُمْ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa who has said the following. “I wrote to Imam abu al-Hassan, Ali ibn Muhammad (a. s.) to clarify a question. May Allah take my soul in your service, O my master, it is narrated to us that Allah is in one place and not in another place on ‘Arsh, (the Throne) resting. He comes down to the sky above the earth every night during the last half of the night. It is narrated that He comes down at the ninth evening of the month of Dhul Hajj and then He returns back to His place. Certain individuals among your friends have said that if He would be found in certain places and not in other places the air must have come in contact with Him and would surround Him because air is a thin form of body that surrounds everything proportionate to its size. How then the air would surround Allah, the Most Holy and the Most High, According to this assumption? The Imam replied in writing, “He has the knowledge of this. He is the best One in having the true measurements of all things. You must, However, note that His being in the sky over the earth is just as He on the Throne. All things to Him are the same in the matters of His knowledge and power, domination and control.” Muhammad ibn Ja‘far al-Kufi has narrated from Muhammad ibn ’Isa a similar Hadith About the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, . .” (58:7).

Chapter on Motion and Change - Hadith 1798

5ـ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلا هُوَ رابِعُهُمْ وَلا خَمْسَةٍ إِلا هُوَ سادِسُهُمْ فَقَالَ هُوَ وَاحِدٌ وَاحِدِيُّ الذَّاتِ بَائِنٌ مِنْ خَلْقِهِ وَبِذَاكَ وَصَفَ نَفْسَهُ وَهُوَ بِكُلِّ شَيْ‏ءٍ مُحِيطٌ بِالاشْرَافِ وَالاحَاطَةِ وَالْقُدْرَةِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَلا فِي الارْضِ وَلا أَصْغَرُ مِنْ ذلِكَ وَلا أَكْبَرُ بِالاحَاطَةِ وَالْعِلْمِ لا بِالذَّاتِ لانَّ الامَاكِنَ مَحْدُودَةٌ تَحْوِيهَا حُدُودٌ أَرْبَعَةٌ فَإِذَا كَانَ بِالذَّاتِ لَزِمَهَا الْحَوَايَةُ. فِي قَوْلِهِ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏.

5. It is narrated from him (the narrator of the above Haddith) from a group of our people from Ahmad ibn Muhammad ibn Khalid from ya‘qub ibn yazid from Ibn Abi ‘Umayr from ibn ’Udhaynah from Imam abu ‘Abdallah (a. s.) who has said the following. It is about the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth. .” (58:7). “He is One, the One only in His Own-self. He is different from His creatures and as such He has said about His Own-Self. He has control over all things through His presence, control and power. Nothing as small as an atom in the heavens or earth is absent from Him, not even things smaller or bigger. It is all through His control and knowledge not by His-self. It is because the places are limited by the four boundaries. If it would be by His-self it would limit Him.” About the words of Allah The Beneficent God is dominant over the Throne (of the realm) (20:5)

صحيح

Chapter on Motion and Change - Hadith 1799

6ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سُئِلَ عَنْ قَوْلِ الله عَزَّ وَجَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏ فَقَالَ اسْتَوَى عَلَى كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ.

6. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from al-Hassan ibn Musa al-Khashshab from a few of his people from Imam abu ‘Abdallah (a. s.) who (the narrator) has said the following. “A person asked the Imam about the words of Allah, “The Beneficent God is dominant over the Throne (of the realm) (20:5)” The Imam said, “Allah established His control over all things. No one thing is closer to Him than any other thing.”

ضعيف

Chapter on Motion and Change - Hadith 1800

7ـ وَبِهَذَا الاسْنَادِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ أَنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) سُئِلَ عَنْ قَوْلِ الله عَزَّ وَجَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏ فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ.

7. And with this chain of transmission from Sahl from al-Hasan b. Mahbub from Muhammad b. Maarid that Aba 'Abdillah (AS) was asked about the saying of Allah, the Exalted and Majestic, "The All-Beneficent, settled on the Throne." (20:5) So the Imam answered "He rose above everything [in greatness], so there is not a thing that is closer to him than any other thing."

صحيح

Chapter on Motion and Change - Hadith 1801

8ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏ فَقَالَ اسْتَوَى فِي كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ لَمْ يَبْعُدْ مِنْهُ بَعِيدٌ وَلَمْ يَقْرُبْ مِنْهُ قَرِيبٌ اسْتَوَى فِي كُلِّ شَيْ‏ءٍ.

8. Ali ibn Muhammad has narrated from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj from Imam abu ‘Abdallah (a. s.) the following about the words of Allah. “The Beneficent God is dominant over the Throne (of the realm).” (20:5) “No single thing is closer to Him than any other thing. The far is not far for Him and the close is not closer to Him. All are the same to Him.”

صحيح وأخره مرسل

Chapter on Motion and Change - Hadith 1802

9ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ زَعَمَ أَنَّ الله مِنْ شَيْ‏ءٍ أَوْ فِي شَيْ‏ءٍ أَوْ عَلَى شَيْ‏ءٍ فَقَدْ كَفَرَ قُلْتُ فَسِّرْ لِي قَالَ أَعْنِي بِالْحَوَايَةِ مِنَ الشَّيْ‏ءِ لَهُ أَوْ بِإِمْسَاكٍ لَهُ أَوْ مِنْ شَيْ‏ءٍ سَبَقَهُ وَفِي رِوَايَةٍ أُخْرَى مَنْ زَعَمَ أَنَّ الله مِنْ شَيْ‏ءٍ فَقَدْ جَعَلَهُ مُحْدَثاً وَمَنْ زَعَمَ أَنَّهُ فِي شَيْ‏ءٍ فَقَدْ جَعَلَهُ مَحْصُوراً وَمَنْ زَعَمَ أَنَّهُ عَلَى شَيْ‏ءٍ فَقَدْ جَعَلَهُ مَحْمُولاً. فِي قَوْلِهِ تَعَالَى وَهُوَ الَّذِي فِي السَّماءِ إِلهٌ وَفِي الارْضِ إِلهٌ.

9. It is narrated from him (Muhammad Ibn Ya'qub al-Kulayni) from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from ‘Asim ibn Humayd from Abu Basir that Abu 'Abdillah (al-Sadiq) (as) said: "Whoever claims that Allah is from something, or in something, or on something, has committed disbelief." I asked, "Explain this to me." He said, "I mean by 'from something' that He is contained by something, or held by something, or preceded by something." In another narration, he said, "Whoever claims that Allah is from something has made Him a created being, and whoever claims that He is in something has confined Him, and whoever claims that He is on something has made Him dependent." This is in reference to the verse: "And He is the One who is God in the heavens and God on the earth." [43:84]

حسن

Chapter on Motion and Change - Hadith 1803

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو شَاكِرٍ الدَّيَصَانِيُّ إِنَّ فِي الْقُرْآنِ آيَةً هِيَ قَوْلُنَا قُلْتُ مَا هِيَ فَقَالَ وَهُوَ الَّذِي فِي السَّماءِ إِلهٌ وَفِي الارْضِ إِلهٌ فَلَمْ أَدْرِ بِمَا أُجِيبُهُ فَحَجَجْتُ فَخَبَّرْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ هَذَا كَلامُ زِنْدِيقٍ خَبِيثٍ إِذَا رَجَعْتَ إِلَيْهِ فَقُلْ لَهُ مَا اسْمُكَ بِالْكُوفَةِ فَإِنَّهُ يَقُولُ فُلانٌ فَقُلْ لَهُ مَا اسْمُكَ بِالْبَصْرَةِ فَإِنَّهُ يَقُولُ فُلانٌ فَقُلْ كَذَلِكَ الله رَبُّنَا فِي السَّمَاءِ إِلَهٌ وَفِي الارْضِ إِلَهٌ وَفِي الْبِحَارِ إِلَهٌ وَفِي الْقِفَارِ إِلَهٌ وَفِي كُلِّ مَكَانٍ إِلَهٌ قَالَ فَقَدِمْتُ فَأَتَيْتُ أَبَا شَاكِرٍ فَأَخْبَرْتُهُ فَقَالَ هَذِهِ نُقِلَتْ مِنَ الْحِجَازِ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following. “Abu Shakir al-Daysani said, ‘In the Quran there is a verse that says what we say.’ I asked, “What is that?” He replied, “ It is God who is the Lord of the heavens and is the Lord on earth. He is All-wise and All-knowing (43:84).” I did not know the answer? During Hajj I mentioned it to Imam abu ‘Abdallah who said this. “This is the statement of a wicked atheist. When you go back say to him, ‘What is your name in Basra? He will say so and so. Ask, “What is your name in al-Kufah? He will say so and so. Say in the same way is our Lord in the heavens. He is the king in the heavens and the Lord on earth. He is the Lord in oceans and on land and in all places. “The narrator has said, “I came back, went to abu Shakir and explained to him the answer. He said, “This (answer) is brought from al- Hijaz.”

حسن

Chapter about al-‘Arsh and al-Kursi - Hadith 1804

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ رَفَعَهُ قَالَ سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ أَخْبِرْنِي عَنِ الله عَزَّ وَجَلَّ يَحْمِلُ الْعَرْشَ أَمِ الْعَرْشُ يَحْمِلُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) الله عَزَّ وَجَلَّ حَامِلُ الْعَرْشِ وَالسَّمَاوَاتِ وَالارْضِ وَمَا فِيهِمَا وَمَا بَيْنَهُمَا وَذَلِكَ قَوْلُ الله عَزَّ وَجَلَّ إِنَّ الله يُمْسِكُ السَّماواتِ وَالارْضَ أَنْ تَزُولا وَلَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ فَكَيْفَ قَالَ ذَلِكَ وَقُلْتَ إِنَّهُ يَحْمِلُ الْعَرْشَ وَالسَّمَاوَاتِ وَالارْضَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ الْعَرْشَ خَلَقَهُ الله تَعَالَى مِنْ أَنْوَارٍ أَرْبَعَةٍ نُورٍ أَحْمَرَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ وَنُورٍ أَخْضَرَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ وَنُورٍ أَصْفَرَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ وَنُورٍ أَبْيَضَ مِنْهُ ابْيَضَّ الْبَيَاضُ وَهُوَ الْعِلْمُ الَّذِي حَمَّلَهُ الله الْحَمَلَةَ وَذَلِكَ نُورٌ مِنْ عَظَمَتِهِ فَبِعَظَمَتِهِ وَنُورِهِ أَبْصَرَ قُلُوبُ الْمُؤْمِنِينَ وَبِعَظَمَتِهِ وَنُورِهِ عَادَاهُ الْجَاهِلُونَ وَبِعَظَمَتِهِ وَنُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَالارْضِ مِنْ جَمِيعِ خَلائِقِهِ إِلَيْهِ الْوَسِيلَةَ بِالاعْمَالِ الْمُخْتَلِفَةِ وَالادْيَانِ الْمُشْتَبِهَةِ فَكُلُّ مَحْمُولٍ يَحْمِلُهُ الله بِنُورِهِ وَعَظَمَتِهِ وَقُدْرَتِهِ لا يَسْتَطِيعُ لِنَفْسِهِ ضَرّاً وَلا نَفْعاً وَلا مَوْتاً وَلا حَيَاةً وَلا نُشُوراً فَكُلُّ شَيْ‏ءٍ مَحْمُولٌ وَالله تَبَارَكَ وَتَعَالَى الْمُمْسِكُ لَهُمَا أَنْ تَزُولا وَالْمُحِيطُ بِهِمَا مِنْ شَيْ‏ءٍ وَهُوَ حَيَاةُ كُلِّ شَيْ‏ءٍ وَنُورُ كُلِّ شَيْ‏ءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً قَالَ لَهُ فَأَخْبِرْنِي عَنِ الله عَزَّ وَجَلَّ أَيْنَ هُوَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) هُوَ هَاهُنَا وَهَاهُنَا وَفَوْقُ وَتَحْتُ وَمُحِيطٌ بِنَا وَمَعَنَا وَهُوَ قَوْلُهُ ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلا هُوَ رابِعُهُمْ وَلا خَمْسَةٍ إِلا هُوَ سادِسُهُمْ وَلا أَدْنى‏ مِنْ ذلِكَ وَلا أَكْثَرَ إِلا هُوَ مَعَهُمْ أَيْنَ ما كانُوا فَالْكُرْسِيُّ مُحِيطٌ بِالسَّمَاوَاتِ وَالارْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى وَذَلِكَ قَوْلُهُ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ وَلا يَؤُدُهُ حِفْظُهُما وَهُوَ الْعَلِيُّ الْعَظِيمُ فَالَّذِينَ يَحْمِلُونَ الْعَرْشَ هُمُ الْعُلَمَاءُ الَّذِينَ حَمَّلَهُمُ الله عِلْمَهُ وَلَيْسَ يَخْرُجُ عَنْ هَذِهِ الارْبَعَةِ شَيْ‏ءٌ خَلَقَ الله فِي مَلَكُوتِهِ الَّذِي أَرَاهُ الله أَصْفِيَاءَهُ وَأَرَاهُ خَلِيلَهُ (عَلَيْهِ السَّلام) فَقَالَ وَكَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَالارْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ وَكَيْفَ يَحْمِلُ حَمَلَةُ الْعَرْشِ الله وَبِحَيَاتِهِ حَيِيَتْ قُلُوبُهُمْ وَبِنُورِهِ اهْتَدَوْا إِلَى مَعْرِفَتِهِ.

1. A number of our people have narrated from Ahamad ibn Muhammad al-Barqi, in a marfu‘ manner, who has said the following. “Jathaliq, a christian scholar, asked Imam Ali (a. s.) saying, ‘Tell me about Allah, the Most Holy, the Most High. Does He carry the ‘Arsh or ‘Arsh carries Him?” Imam Ali (a. s.) replied, “Allah, the Most Holy, the Most High, is the One Who carries and has lifted the ‘Arsh, the heavens and earth and all that is between them from banishment. ‘Allah (God) prevents the heavens and the earth from falling apart. If they do fall apart, then, no one besides Him can restore them. He is All-forbearing and All-forgiving. (35:41)’ He then asked, “Tell me about His words, ‘The angels will be around the heavens and on that day eight of them will carry the Throne of your Lord above all the creatures (69:17).’ “How has He said it. You just said that He carries the heavens, earth and all that is between them.” Asked the man. Amirul Mu’minin then said, “Allah, the Most High, created al-‘Arsh (the Throne) from four lights. From a red where from the redness became red, a green light from which the greenness became green, a yellow light whereby the yellowness became yellow. He created it from a white light where from is white and it is knowledge which Allah has made the carriers to carry and that is the light of His greatness. With His greatness and His light He has given sight to the hearts of believers. Because of His greatness and light the ignorant ones have become His enemies. Through His greatness and light all those in heavens and on earth, all His creatures seek to reach Allah, the Most Holy, the Most High, by means of their various deeds and mixed religions. All that is carried Allah carries them with the light of His greatness and power. They are not able to do any benefit, or harm, death or life or resurrection. All things are carried. Allah, the Most Holy, the Most High, preserves them from banishment and has control over both of them (heavens and earth). He is the life of all things, the light of all things. Glorious is He, the Most High, far above what they say about Him. He is far high above them with Greatness.” He then said tell me about Allah, the Most Holy, the Most High, where is He? Amirul Mu’minin said, “He is here. He is there, above, below, encompassing us and with us as He has said. ‘There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth nor any gathering of more or less people, wherever it may be, without His being with them . .’ (58:7). The al-Kursi contains the heavens and the earth and all that is between them and below the soil. If you would say anything loud, He knows the secrets and hidden as mentioned in His words, “The heavens and the earth are under His dominion (contained in His al-Kursi). He does not experience fatigue in preserving them both. He is the High, and the Greatest.’ (2:255) Thus, those who carry al-‘Arsh (the throne) are the scholars whom Allah has made to carry His knowledge. There is nothing that Allah has created in the heavens and the earth that is out of these four that He has shown to those whom he chosen. He showed them to His friend Ibrahim (s. a.). “Also, We showed (Abraham) the kingdom of the heavens and the earth to strengthen his faith.” (6:75) How would the carriers of al-‘Arsh (the Throne) carry Allah when with life from Him their hearts receive life and with His light they found guidance to know Him.”

مرفوع

Chapter about al-‘Arsh and al-Kursi - Hadith 1805

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي فَدَخَلَ فَسَأَلَهُ عَنِ الْحَلالِ وَالْحَرَامِ ثُمَّ قَالَ لَهُ أَ فَتُقِرُّ أَنَّ الله مَحْمُولٌ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) كُلُّ مَحْمُولٍ مَفْعُولٌ بِهِ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ وَالْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَالْحَامِلُ فَاعِلٌ وَهُوَ فِي اللَّفْظِ مِدْحَةٌ وَكَذَلِكَ قَوْلُ الْقَائِلِ فَوْقَ وَتَحْتَ وَأَعْلَى وَأَسْفَلَ وَقَدْ قَالَ الله وَلله الاسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها وَلَمْ يَقُلْ فِي كُتُبِهِ إِنَّهُ الْمَحْمُولُ بَلْ قَالَ إِنَّهُ الْحَامِلُ فِي الْبَرِّ وَالْبَحْرِ وَالْمُمْسِكُ السَّمَاوَاتِ وَالارْضَ أَنْ تَزُولا وَالْمَحْمُولُ مَا سِوَى الله وَلَمْ يُسْمَعْ أَحَدٌ آمَنَ بِالله وَعَظَمَتِهِ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ قَالَ أَبُو قُرَّةَ فَإِنَّهُ قَالَ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ وَقَالَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) الْعَرْشُ لَيْسَ هُوَ الله وَالْعَرْشُ اسْمُ عِلْمٍ وَقُدْرَةٍ وَعَرْشٍ فِيهِ كُلُّ شَيْ‏ءٍ ثُمَّ أَضَافَ الْحَمْلَ إِلَى غَيْرِهِ خَلْقٍ مِنْ خَلْقِهِ لانَّهُ اسْتَعْبَدَ خَلْقَهُ بِحَمْلِ عَرْشِهِ وَهُمْ حَمَلَةُ عِلْمِهِ وَخَلْقاً يُسَبِّحُونَ حَوْلَ عَرْشِهِ وَهُمْ يَعْمَلُونَ بِعِلْمِهِ وَمَلائِكَةً يَكْتُبُونَ أَعْمَالَ عِبَادِهِ وَاسْتَعْبَدَ أَهْلَ الارْضِ بِالطَّوَافِ حَوْلَ بَيْتِهِ وَالله عَلَى الْعَرْشِ اسْتَوَى كَمَا قَالَ وَالْعَرْشُ وَمَنْ يَحْمِلُهُ وَمَنْ حَوْلَ الْعَرْشِ وَالله الْحَامِلُ لَهُمُ الْحَافِظُ لَهُمُ الْمُمْسِكُ الْقَائِمُ عَلَى كُلِّ نَفْسٍ وَفَوْقَ كُلِّ شَيْ‏ءٍ وَعَلَى كُلِّ شَيْ‏ءٍ وَلا يُقَالُ مَحْمُولٌ وَلا أَسْفَلُ قَوْلاً مُفْرَداً لا يُوصَلُ بِشَيْ‏ءٍ فَيَفْسُدُ اللَّفْظُ وَالْمَعْنَى قَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ الَّتِي جَاءَتْ أَنَّ الله إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ وَرَجَعُوا إِلَى مَوَاقِفِهِمْ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنِ الله تَبَارَكَ وَتَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا هُوَ غَضْبَانُ عَلَيْهِ فَمَتَى رَضِيَ وَهُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَعَلَى أَوْلِيَائِهِ وَعَلَى أَتْبَاعِهِ كَيْفَ تَجْتَرِئُ أَنْ تَصِفَ رَبَّكَ بِالتَّغْيِيرِ مِنْ حَالٍ إِلَى حَالٍ وَأَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ سُبْحَانَهُ وَتَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَلَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَلَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَمَنْ دُونَهُ فِي يَدِهِ وَتَدْبِيرِهِ وَكُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَهُوَ غَنِيٌّ عَمَّنْ سِوَاهُ.

2. Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya who has said the following. “Abu Qurrah, the narrator of Hadith asked for help to meet Imam Ali abu al-Hassan al-Rida (a. s.). I requested the Imam (a. s.) to meet him and he agreed. Abu Qurrah asked the Imam about the lawful and unlawful matters and then said, “Do you affirm that Allah is carried?” Imam abu al-Hassan (a. s.) replied, “Every thing in an objective case is related to another thing and is dependent. Being carried is the name for verbal defect. On the other hand, carrier is in a subjective case and it verbally is a word to convey praises and so is the expression of one who says, “Above, below, upper and lower.” Allah has said, ‘For Him there are beautiful names, thus, call Him through those names.’ He (Allah) has not said anywhere in His books that He is al-Mahmul (Being carried) He has, in fact, said that He is the carrier in the sea and on land and the preserver of the heavens and earth from banishment. Al-Mahmul, (being carried) are things other than Allah. It is never heard from any one who believed in Allah and His greatness saying in his prayers Ya Mahmul, (O the one being carried,).” Abu Qurrah then said, “He Himself has said, ‘The angels will be around the heavens and on that day eight of them will carry the Throne of your Lord above all the creatures.’ (69:17) Also He has said, “Those who carry the Throne (al-‘Arsh).” Imam abu al-Hassan (a. s.) then said, “Al-‘Arsh (the Throne) is not Allah. Al-‘Arsh is the name of knowledge and power. In al-‘Arsh there is everything. Besides, He has ascribed carrying to things other than His Own-self. It is ascribed to a creature among His creatures. This is because He has made His creatures to worship Him through carrying His al-‘Arsh (the Throne) and they are the carrier of His knowledge. There is a creature, who speaks of His praise around His al-‘Arsh (the Throne) and act according to His knowledge and the angels write down the deeds of His servants. He has made those on earth to worship Him in the form of Tawaf (walking around) His house. Allah has control over al-‘Arsh (the Throne) as He has said, “Allah carries al-‘Arsh, those who carry it and those around it, preserves them, keeps them together and is the guardian of all souls and above and over all things.” It is not permissible to say, “He is carried. He is below.” It would be the only expression that would not make any sense. Thus, both the word and meaning would be destroyed.” Abu Qurrah than said, “Do you then consider a false Hadith the Hadith that says, “When Allah becomes angry His anger becomes known to the angels who carry al-‘Arsh. They at such time feel the weight of His anger on their shoulders. They then bow down in prostration. When Allah’s anger goes away it becomes light and the angels return to their places.” Imam abu al-Hassan (a. s.) said, “Tell me about Allah, the Most Holy, the Most High. From the time He condemned Satan until today is He not angry with Satan? When did He become happy with Satan? As you say He is still angry with Satan, his friend and followers. How would you dare speak of your Lord as under going changes from one condition to another condition and that what happens to the creatures happens to Him also. He is the Most Glorious, the Most High. He does not banish with those who banish and does not change with those who change. He is not replaced with those who are replaced. The creatures are under His guardianship and they all are dependent on Him. He is Self-sufficient and independent of others.”

صحيح

Chapter about al-‘Arsh and al-Kursi - Hadith 1806

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله جَلَّ وَعَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ فَقَالَ يَا فُضَيْلُ كُلُّ شَيْ‏ءٍ فِي الْكُرْسِيِّ السَّمَاوَاتُ وَالارْضُ وَكُلُّ شَيْ‏ءٍ فِي الْكُرْسِيِّ.

3. Muhammad ibn Isma‘il has narrated from Fadl ibn Shadhan from Hammad ibn ‘Isa from Rabi‘i ibn ‘Abdallah from Fudayl ibn Yasar who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, “His al-Kursi (the Throne) encompasses the heavens and earth.” He said, “O Fudayl everything is the al-Kursi (the Throne), the heavens and earth everything is in al-Kursi.”

كالصحيح

Chapter about al-‘Arsh and al-Kursi - Hadith 1807

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله جَلَّ وَعَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ السَّمَاوَاتُ وَالارْضُ وَسِعْنَ الْكُرْسِيَّ أَمِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالارْضَ فَقَالَ بَلِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالارْضَ وَالْعَرْشَ وَكُلُّ شَيْ‏ءٍ وَسِعَ الْكُرْسِيُّ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal form Tha‘labah ibn Maymun from Zurarah bin A'yan, who said: "I asked Abu Abdullah (a. s) about the verse of Allah, 'His Kursi extends over the heavens and the earth.' (Quran 2:255) Is it the heavens and the earth that extend over the Kursi, or is it the Kursi that extends over the heavens and the earth?" He replied: "It is al-Kursi that extends over the heavens، the earth, and the Throne. The Kursi encompasses everything."

صحيح

Chapter about al-‘Arsh and al-Kursi - Hadith 1808

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ السَّمَاوَاتُ وَالارْضُ وَسِعْنَ الْكُرْسِيَّ أَوِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالارْضَ فَقَالَ إِنَّ كُلَّ شَيْ‏ءٍ فِي الْكُرْسِيِّ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Sa‘id from Fudala ibn Ayyub from ‘Abdallah ibn Bukayr from Zurara ibn ’Ayun who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah, ‘The heavens and the earth are (contained in His al-Kursi) under His dominion.. .’ (2:255) Do the heavens and earth contain the al-Kursi or that the latter contains the former?” He said that all things are contained in al-Kursi.”

موثق كالصحيح

Chapter about al-‘Arsh and al-Kursi - Hadith 1809

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ حَمَلَةُ الْعَرْشِ وَالْعَرْشُ الْعِلْمُ ثَمَانِيَةٌ أَرْبَعَةٌ مِنَّا وَأَرْبَعَةٌ مِمَّنْ شَاءَ الله.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn al-Fudayl from abu Hamza from Imam abu ‘abdallah (a. s.) who said the following. “The carriers of al-‘Arsh (the Throne), al-‘Arsh and al-‘Ilm (knowledge) are eight. Four of these are from us and the rest are whoever Allah will chose.”

مجهول

Chapter about al-‘Arsh and al-Kursi - Hadith 1810

7ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ مَا يَقُولُونَ قُلْتُ يَقُولُونَ إِنَّ الْعَرْشَ كَانَ عَلَى الْمَاءِ وَالرَّبُّ فَوْقَهُ فَقَالَ كَذَبُوا مَنْ زَعَمَ هَذَا فَقَدْ صَيَّرَ الله مَحْمُولاً وَوَصَفَهُ بِصِفَةِ الْمَخْلُوقِ وَلَزِمَهُ أَنَّ الشَّيْ‏ءَ الَّذِي يَحْمِلُهُ أَقْوَى مِنْهُ قُلْتُ بَيِّنْ لِي جُعِلْتُ فِدَاكَ فَقَالَ إِنَّ الله حَمَّلَ دِينَهُ وَعِلْمَهُ الْمَاءَ قَبْلَ أَنْ يَكُونَ أَرْضٌ أَوْ سَمَاءٌ أَوْ جِنٌّ أَوْ إِنْسٌ أَوْ شَمْسٌ أَوْ قَمَرٌ فَلَمَّا أَرَادَ الله أَنْ يَخْلُقَ الْخَلْقَ نَثَرَهُمْ بَيْنَ يَدَيْهِ فَقَالَ لَهُمْ مَنْ رَبُّكُمْ فَأَوَّلُ مَنْ نَطَقَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةُ صَلَوَاتُ الله عَلَيْهِمْ فَقَالُوا أَنْتَ رَبُّنَا فَحَمَّلَهُمُ الْعِلْمَ وَالدِّينَ ثُمَّ قَالَ لِلْمَلائِكَةِ هَؤُلاءِ حَمَلَةُ دِينِي وَعِلْمِي وَأُمَنَائِي فِي خَلْقِي وَهُمُ الْمَسْئُولُونَ ثُمَّ قَالَ لِبَنِي آدَمَ أَقِرُّوا لله بِالرُّبُوبِيَّةِ وَلِهَؤُلاءِ النَّفَرِ بِالْوَلايَةِ وَالطَّاعَةِ فَقَالُوا نَعَمْ رَبَّنَا أَقْرَرْنَا فَقَالَ الله لِلْمَلائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلائِكَةُ شَهِدْنَا عَلَى أَنْ لا يَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ. أَوْ تَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ يَا دَاوُدُ وَلايَتُنَا مُؤَكَّدَةٌ عَلَيْهِمْ فِي الْمِيثَاقِ.

7. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-Rahman ibn Kathir from Dawud al-Ruqyy who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah, ‘. . His Throne existed on water . (11:8).’” The Imam asked, “What do they say about it?” I said, “They say that al-‘Arsh (the Throne) was on the water and the Lord was on top of it.” The Imam then said, “They have said a lie. Whoever would think that way he has considered Allah as being carried and has described Him with the qualities of the creatures which involves that the thing that carries Him is stronger than Him.” I then asked, may Allah take my soul for your service, please explain it to me.” The Imam then said, “Allah made water to carry His religion and His knowledge before there were the earth, the heavens, the Jinns, the human beings, the sun and the moon. When Allah willed to create the creatures He spread them before His-self and said to them, “Who is you Lord? The first ones who spoke were the Holy Prophet and Amirul Mu‘minin Ali (a. s.) and the Imams (a. s.). They all said, “You are our Lord.” He then made them to carry the religion and the knowledge. Then He spoke to the angels, “These are the carriers of My religion and knowledge, My trustees in My people and they are responsible (or questions will be asked about them). Then Allah spoke to the children of Adam, “Acknowledge that Allah is the Lord and acknowledge that these people are the authorities (of Allah) among you and that obedience to them is obligatory. They said, “O our Lord, we acknowledge.” Allah then told the angels, “Bear witness to this.” The angels said, “We bear witness so that they, tomorrow will not say, ‘We were not aware of this or say that our forefathers have worshipped idols before us and we were only their offspring. Will You then destroy us just because what the followers of falsehood have done?” O Dawud, our authority over them was strongly stressed up on at the time of the covenant.”

ضعيف على المشهور

Chapter on al-Ruh, the Spirit - Hadith 1811

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الاحْوَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الرُّوحِ الَّتِي فِي آدَمَ (عَلَيْهِ السَّلام) قَوْلُهُ فَإِذا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي قَالَ هَذِهِ رُوحٌ مَخْلُوقَةٌ وَالرُّوحُ الَّتِي فِي عِيسَى مَخْلُوقَةٌ.

1. It is narrated from a number of our people from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from ’Udhayna from al-Ahwal who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the spirit (Ruh) which was in Adam as indicated in the Holy Quran, ‘When it is properly shaped and I have blown My Spirit into it (15:29).’” Imam abu ‘Abdallah (a. s.) replied, “This is a created spirit and the spirit in Jesus is created.”

صحيح

Chapter on al-Ruh, the Spirit - Hadith 1812

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَرُوحٌ مِنْهُ قَالَ هِيَ رُوحُ الله مَخْلُوقَةٌ خَلَقَهَا الله فِي آدَمَ وَعِيسَى.

2. It is narrated from a number of our people from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal from Tha‘laba from Himran who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, ‘The spirit from Him’. Imam abu ‘Abdallah (a. s.) replied, “It is the spirit (Ruh) from Allah created in Adam and Jesus.”

حسن

Chapter on al-Ruh, the Spirit - Hadith 1813

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَنَفَخْتُ فِيهِ مِنْ رُوحِي كَيْفَ هَذَا النَّفْخُ فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَإِنَّمَا سُمِّيَ رُوحاً لانَّهُ اشْتَقَّ اسْمَهُ مِنَ الرِّيحِ وَإِنَّمَا أَخْرَجَهُ عَنْ لَفْظَةِ الرِّيحِ لانَّ الارْوَاحَ مُجَانِسَةٌ لِلرِّيحِ وَإِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لانَّهُ اصْطَفَاهُ عَلَى سَائِرِ الارْوَاحِ كَمَا قَالَ لِبَيْتٍ مِنَ الْبُيُوتِ بَيْتِي وَلِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَأَشْبَاهِ ذَلِكَ وَكُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Qasin ibn ‘Urwa from ‘Abd al-Hamid al- Ta’i from Muhammad ibn Muslim who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, ‘I have blown My Spirit into it (15:29)’” The Imam (a. s.) replied, “The spirit has motion like winds. It is called spirit (Ruh) because the word is a derivative of Rih (wind). This derivative is selected because the spirits are similar or are of the genus of the Rih (wind). He has given His own possessive case because He selected it from among the other spirits just as He has said about a House from among the houses ‘My house’ and to a messenger from among the messengers ‘My friend’ and so on. All such things are created, invented, newly produced and are cherished by the Lord.”

مجهول

Chapter on al-Ruh, the Spirit - Hadith 1814

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَمَّا يَرْوُونَ أَنَّ الله خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ وَاصْطَفَاهَا الله وَاخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَالرُّوحَ إِلَى نَفْسِهِ فَقَالَ بَيْتِيَ وَنَفَخْتُ فِيهِ مِنْ رُوحِي.

4. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from ‘Abdallah ibn Bahr from abu Ayyub al-Khazzan from Muhammad ibn Muslim who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about what people narrate that Allah created Adam in His-own form.” The Imam (a. s.) replied, “It is created and newly invented form. Allah selected and chose it over the other various forms and gave His-own possessive case just like He has done so about Ka‘bah and the spirit saying, ‘My house’ ‘I have blown My spirit in Him.’”

ضعيف

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1815

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً رَفَعَاهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) اسْتَنْهَضَ النَّاسَ فِي حَرْبِ مُعَاوِيَةَ فِي الْمَرَّةِ الثَّانِيَةِ فَلَمَّا حَشَدَ النَّاسُ قَامَ خَطِيباً فَقَالَ الْحَمْدُ لله الْوَاحِدِ الاحَدِ الصَّمَدِ الْمُتَفَرِّدِ الَّذِي لا مِنْ شَيْ‏ءٍ كَانَ وَلا مِنْ شَيْ‏ءٍ خَلَقَ مَا كَانَ قُدْرَةٌ بَانَ بِهَا مِنَ الاشْيَاءِ وَبَانَتِ الاشْيَاءُ مِنْهُ فَلَيْسَتْ لَهُ صِفَةٌ تُنَالُ وَلا حَدٌّ تُضْرَبُ لَهُ فِيهِ الامْثَالُ كَلَّ دُونَ صِفَاتِهِ تَحْبِيرُ اللُّغَاتِ وَضَلَّ هُنَاكَ تَصَارِيفُ الصِّفَاتِ وَحَارَ فِي مَلَكُوتِهِ عَمِيقَاتُ مَذَاهِبِ التَّفْكِيرِ وَانْقَطَعَ دُونَ الرُّسُوخِ فِي عِلْمِهِ جَوَامِعُ التَّفْسِيرِ وَحَالَ دُونَ غَيْبِهِ الْمَكْنُونِ حُجُبٌ مِنَ الْغُيُوبِ تَاهَتْ فِي أَدْنَى أَدَانِيهَا طَامِحَاتُ الْعُقُولِ فِي لَطِيفَاتِ الامُورِ فَتَبَارَكَ الله الَّذِي لا يَبْلُغُهُ بُعْدُ الْهِمَمِ وَلا يَنَالُهُ غَوْصُ الْفِطَنِ وَتَعَالَى الَّذِي لَيْسَ لَهُ وَقْتٌ مَعْدُودٌ وَلا أَجَلٌ مَمْدُودٌ وَلا نَعْتٌ مَحْدُودٌ سُبْحَانَ الَّذِي لَيْسَ لَهُ أَوَّلٌ مُبْتَدَأٌ وَلا غَايَةٌ مُنْتَهًى وَلا آخِرٌ يَفْنَى سُبْحَانَهُ هُوَ كَمَا وَصَفَ نَفْسَهُ وَالْوَاصِفُونَ لا يَبْلُغُونَ نَعْتَهُ وَحَدَّ الاشْيَاءَ كُلَّهَا عِنْدَ خَلْقِهِ إِبَانَةً لَهَا مِنْ شِبْهِهِ وَإِبَانَةً لَهُ مِنْ شِبْهِهَا لَمْ يَحْلُلْ فِيهَا فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَلَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ وَلَمْ يَخْلُ مِنْهَا فَيُقَالَ لَهُ أَيْنَ لَكِنَّهُ سُبْحَانَهُ أَحَاطَ بِهَا عِلْمُهُ وَأَتْقَنَهَا صُنْعُهُ وَأَحْصَاهَا حِفْظُهُ لَمْ يَعْزُبْ عَنْهُ خَفِيَّاتُ غُيُوبِ الْهَوَاءِ وَلا غَوَامِضُ مَكْنُونِ ظُلَمِ الدُّجَى وَلا مَا فِي السَّمَاوَاتِ الْعُلَى إِلَى الارَضِينَ السُّفْلَى لِكُلِّ شَيْ‏ءٍ مِنْهَا حَافِظٌ وَرَقِيبٌ وَكُلُّ شَيْ‏ءٍ مِنْهَا بِشَيْ‏ءٍ مُحِيطٌ وَالْمُحِيطُ بِمَا أَحَاطَ مِنْهَا الْوَاحِدُ الاحَدُ الصَّمَدُ الَّذِي لا يُغَيِّرُهُ صُرُوفُ الازْمَانِ وَلا يَتَكَأَّدُهُ صُنْعُ شَيْ‏ءٍ كَانَ إِنَّمَا قَالَ لِمَا شَاءَ كُنْ فَكَانَ ابْتَدَعَ مَا خَلَقَ بِلا مِثَالٍ سَبَقَ وَلا تَعَبٍ وَلا نَصَبٍ وَكُلُّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَالله لا مِنْ شَيْ‏ءٍ صَنَعَ مَا خَلَقَ وَكُلُّ عَالِمٍ فَمِنْ بَعْدِ جَهْلٍ تَعَلَّمَ وَالله لَمْ يَجْهَلْ وَلَمْ يَتَعَلَّمْ أَحَاطَ بِالاشْيَاءِ عِلْماً قَبْلَ كَوْنِهَا فَلَمْ يَزْدَدَ بِكَوْنِهَا عِلْماً عِلْمُهُ بِهَا قَبْلَ أَنْ يُكَوِّنَهَا كَعِلْمِهِ بَعْدَ تَكْوِينِهَا لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَلا خَوْفٍ مِنْ زَوَالٍ وَلا نُقْصَانٍ وَلا اسْتِعَانَةٍ عَلَى ضِدٍّ مُنَاوٍ وَلا نِدٍّ مُكَاثِرٍ وَلا شَرِيكٍ مُكَابِرٍ لَكِنْ خَلائِقُ مَرْبُوبُونَ وَعِبَادٌ دَاخِرُونَ فَسُبْحَانَ الَّذِي لا يَئُودُهُ خَلْقُ مَا ابْتَدَأَ وَلا تَدْبِيرُ مَا بَرَأَ وَلا مِنْ عَجْزٍ وَلا مِنْ فَتْرَةٍ بِمَا خَلَقَ اكْتَفَى عَلِمَ مَا خَلَقَ وَخَلَقَ مَا عَلِمَ لا بِالتَّفْكِيرِ فِي عِلْمٍ حَادِثٍ أَصَابَ مَا خَلَقَ وَلا شُبْهَةٍ دَخَلَتْ عَلَيْهِ فِيمَا لَمْ يَخْلُقْ لَكِنْ قَضَاءٌ مُبْرَمٌ وَعِلْمٌ مُحْكَمٌ وَأَمْرٌ مُتْقَنٌ تَوَحَّدَ بِالرُّبُوبِيَّةِ وَخَصَّ نَفْسَهُ بِالْوَحْدَانِيَّةِ وَاسْتَخْلَصَ بِالْمَجْدِ وَالثَّنَاءِ وَتَفَرَّدَ بِالتَّوْحِيدِ وَالْمَجْدِ وَالسَّنَاءِ وَتَوَحَّدَ بِالتَّحْمِيدِ وَتَمَجَّدَ بِالتَّمْجِيدِ وَعَلا عَنِ اتِّخَاذِ الابْنَاءِ وَتَطَهَّرَ وَتَقَدَّسَ عَنْ مُلامَسَةِ النِّسَاءِ وَعَزَّ وَجَلَّ عَنْ مُجَاوَرَةِ الشُّرَكَاءِ فَلَيْسَ لَهُ فِيمَا خَلَقَ ضِدٌّ وَلا لَهُ فِيمَا مَلَكَ نِدٌّ وَلَمْ يَشْرَكْهُ فِي مُلْكِهِ أَحَدٌ الْوَاحِدُ الاحَدُ الصَّمَدُ الْمُبِيدُ لِلابَدِ وَالْوَارِثُ لِلامَدِ الَّذِي لَمْ يَزَلْ وَلا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْءِ الدُّهُورِ وَبَعْدَ صُرُوفِ الامُورِ الَّذِي لا يَبِيدُ وَلا يَنْفَدُ بِذَلِكَ أَصِفُ رَبِّي فَلا إِلَهَ إِلا الله مِنْ عَظِيمٍ مَا أَعْظَمَهُ وَمِنْ جَلِيلٍ مَا أَجَلَّهُ وَمِنْ عَزِيزٍ مَا أَعَزَّهُ وَتَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً.

1. Muhammad ibn abu ‘Abdallah and Muhammad ibn Yahya - both in a marfu‘ manner- have narrated from Imam abu ‘Abdallah (a. s.) who has said the following. “Imam Amirul Mu’minin mobilized people against Mu’awiya for the second time and when people came in multitudes he stood up to give a speech. <br>‘All praise is due to Allah, the One, only One, the Self-sufficient, the Single one Who did not come into being from anything and was not created from something that had come into being before. He is the power. With His power He is distinct from others and the other things became manifest through His power. <br>There is no attribute that would reach Him and He has no limit for a definition or an analogy. All the linguistic beauty and expressions fall far short to express His attributes. In speaking of Him all attributes prove to be misleading. The depth of the schools of thoughts are perplexed and confused about the wonders of His kingdom. <br>All the comprehensive interpretations have remained far short of establishing any footing in His knowledge. The barriers of the unseen have curtained His treasured secrets. The high flying ambitious intelligence with the ability to reach the depth of very subtle matters lose their way at the very beginning of their journey to Him. <br>Most Holy is Allah. To Him not even the far-reaching ambitions are able to reach. No deep diving intelligence is able to comprehend Him. Most High is He Who is not subject to the effects of any calculated time or extended period or limited attributes. Glorious is He Who has no beginning for His start, a destination to approach or an end to diminish. Glorious is He Who is just the way He Himself has introduced. <br>All those who speak of His praise can never praise fully and duly. He designed a limit for everything at the time He created them. It is because that there is no similarity between them and He and that because He is not similar to any thing else. He is not absolved in anything so that it could be said He is within anything and He is far from anything so that it could be said He has nothing to do with them (the creatures). He has not distanced Himself from them so that it can be said where is He? He is far Glorious (and above such associations). <br>He has encompassed all things through His knowledge. He has made their design firm and has enumerated them for safe preservation. Even the unseen and hidden things in the air, is not unnoticed to Him. Nor things deeply hidden in the darkness of black nights, all things high above in heavens and down to the lowest earth are not unnoticed to Him. <br>For everything there is a protector and a guard and everything therein has limits within something and a limit for that limit. He is the One, the only One, the self sufficient, Who is not subject to the changes due to times. <br>The creation of things never over burdens Him. He only, when willing, commands it to exist (and it comes into existence). He invented whatever He has created without any examples to follow and without feeling of over burdened or exhaustion. All manufacturers manufacture things from something. Allah has not created whatever He has created from anything. <br>Every knowledgeable one learns after being ignorant. He has not being ignorant and has not learned from any one. He has encompassed all things through His knowledge before their coming into existence and their existence has not increased any thing to His knowledge. He knew them before their coming into existence just as He knows them after their coming into existence. <br>He did not bring them into existence to strengthen His authority or for fear of banishment or reduction. He did not bring them into existence as helpers against a competing opponent, and a peer who would be of more (power) or a partner who would show greatness. He created them as creatures that required preservation and protection as subdued servants. Glorious is He, Who does not become tired in the creation of what He has created or the preservation of all that He has formed into beings. He does not undergo in this work any weakness or exhaustion. Whatever He has created has deemed it sufficient. He knows what He has created and created what He knew. It did not happen as a result of new thinking that He found to be a correct one not because of some doubts that He may have found in whatever that He had not yet created. It is due His unchangeable decree, His firm knowledge and resolute command. <br>He is the One only Lord and is very special in His Oneness. He is pure in His Glory and praise. He is the only one in Oneness, the Glory, in Highness, in Oneness in praiseworthiness and in Glory and Gloriousness. He is Far High above having children. He is far Holy and clean above involvement in touching women and by far Majestic and Glorious above the association of the partners. <br>In whatever He has created there is nothing to oppose Him nor there is any thing in what He created to stand parallel to Him and no one shares Him His kingdom. He the One and only the Self-sufficient, Who brings the timeless time to an end, is the owner of the extended duration of time. <br>He is the one Who is eternal with eternal Oneness before the beginning of the times and after all the changes in the creation. He is the one who never banishes or diminishes. Thus, I speak of my Lord. <br>There is no lord besides Allah. He is the Great and of un-matching greatness. He is the Most Majestic and of unmatched Majesty. He is the Most Glorious and of unmatched Glory. He is far above what the unjust think of Him to be.”

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1816

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ اسْمُهُ وَتَعَالَى ذِكْرُهُ وَجَلَّ ثَنَاؤُهُ سُبْحَانَهُ وَتَقَدَّسَ وَتَفَرَّدَ وَتَوَحَّدَ وَلَمْ يَزَلْ وَلا يَزَالُ وَهُوَ الاوَّلُ وَالاخِرُ وَالظَّاهِرُ وَالْبَاطِنُ فَلا أَوَّلَ لاوَّلِيَّتِهِ رَفِيعاً فِي أَعْلَى عُلُوِّهِ شَامِخُ الارْكَانِ رَفِيعُ الْبُنْيَانِ عَظِيمُ السُّلْطَانِ مُنِيفُ الالاءِ سَنِيُّ الْعَلْيَاءِ الَّذِي عَجَزَ الْوَاصِفُونَ عَنْ كُنْهِ صِفَتِهِ وَلا يُطِيقُونَ حَمْلَ مَعْرِفَةِ إِلَهِيَّتِهِ وَلا يَحُدُّونَ حُدُودَهُ لانَّهُ بِالْكَيْفِيَّةِ لا يُتَنَاهَى إِلَيْهِ.

2. Ali ibn Muhammad has narrated from Salih ibn Hammad from al-Husayn ibn Yazid from al-Hassan ibn Ali ibn abu Hamza from Ibrahim from abu ‘Abdallah (a. s.) Who has said the following. “Allah, the Most Holy is Whose name, the Most High is Whose praise, the Most Glorious are Whose attributes. He is the Most Sacred, the Most Holy, the only One in oneness. He is eternal, the First and the Last, the Manifest and the Hidden. There is no beginning for Him. He is the Most Exalted in His highness. The Highest in power, Exalted in authority, the greatest in kingdom, the Most bountiful, His Highness is the Most High. He is the One whose praise no one can complete, and can not bear the knowledge of His Lordship. No one is able to limit Him because it is not possible to reach Him with qualities.”

ضعيف على المشهور

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1817

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ ضَمَّنِي وَأَبَا الْحَسَنِ (عَلَيْهِ السَّلام) الطَّرِيقُ فِي مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَهُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ يَقُولُ مَنِ اتَّقَى الله يُتَّقَى وَمَنْ أَطَاعَ الله يُطَاعُ فَتَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَوَصَلْتُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلامَ ثُمَّ قَالَ يَا فَتْحُ مَنْ أَرْضَى الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَمَنْ أَسْخَطَ الْخَالِقَ فَقَمَنٌ أَنْ يُسَلِّطَ الله عَلَيْهِ سَخَطَ الْمَخْلُوقِ وَإِنَّ الْخَالِقَ لا يُوصَفُ إِلا بِمَا وَصَفَ بِهِ نَفْسَهُ وَأَنَّى يُوصَفُ الَّذِي تَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَالاوْهَامُ أَنْ تَنَالَهُ وَالْخَطَرَاتُ أَنْ تَحُدَّهُ وَالابْصَارُ عَنِ الاحَاطَةِ بِهِ جَلَّ عَمَّا وَصَفَهُ الْوَاصِفُونَ وَتَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ نَأَى فِي قُرْبِهِ وَقَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَفِي قُرْبِهِ بَعِيدٌ كَيَّفَ الْكَيْفَ فَلا يُقَالُ كَيْفَ وَأَيَّنَ الايْنَ فَلا يُقَالُ أَيْنَ إِذْ هُوَ مُنْقَطِعُ الْكَيْفُوفِيَّةِ وَالايْنُونِيَّةِ.

3. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi all from al-Fath ibn Yazid al-Jurjani who has said the following. “A road on my way back from Makkah to Khuransan joined me with Imam abu al-Hassan (a. s.) the 2nd who was going to Iraq and I heard him saying, “Whoever observes piety before Allah he is protected and whoever obeys Allah he is obeyed.” I calmly walked to him and on reaching him I offered my salutation and he responded likewise and said, “O fath whoever pleases Allah is not worried about the anger of people. Whoever causes the Creator to become angry with him he deserves that Allah would cause to subject him to the anger of the people. One can only speak of the attributes of the Creator the way he Himself has spoken about Himself. How can a person speak of One from Whose perceiving all the senses are frustrated and even the imagination is not able to comprehend Him or ones sharp feelings would reach Him in any way or manner or the eyes would limit Him in any manner. He is far above the description of those who speak of His attributes and the praise of those who speak of His praise. He is far in His nearness and is near in His being far. He in His far-ness is near and is far in His nearness. He is the condition of the conditions and no one can say that He is in a condition or is somewhere. No one can about Him where because He is far above the conditions and places.”

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1818

4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَخْطُبُ عَلَى مِنْبَرِ الْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ ذُو لِسَانٍ بَلِيغٍ فِي الْخُطَبِ شُجَاعُ الْقَلْبِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ قَالَ وَيْلَكَ يَا ذِعْلِبُ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الابْصَارِ وَلَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ لا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلالَةِ لا يُوصَفُ بِالغِلَظِ قَبْلَ كُلِّ شَيْ‏ءٍ لا يُقَالُ شَيْ‏ءٌ قَبْلَهُ وَبَعْدَ كُلِّ شَيْ‏ءٍ لا يُقَالُ لَهُ بَعْدٌ شَاءَ الاشْيَاءَ لا بِهِمَّةٍ دَرَّاكٌ لا بِخَدِيعَةٍ فِي الاشْيَاءِ كُلِّهَا غَيْرُ مُتَمَازِجٍ بِهَا وَلا بَائِنٌ مِنْهَا ظَاهِرٌ لا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لا بِاسْتِهْلالِ رُؤْيَةٍ نَاءٍ لا بِمَسَافَةٍ قَرِيبٌ لا بِمُدَانَاةٍ لَطِيفٌ لا بِتَجَسُّمٍ مَوْجُودٌ لا بَعْدَ عَدَمٍ فَاعِلٌ لا بِاضْطِرَارٍ مُقَدِّرٌ لا بِحَرَكَةٍ مُرِيدٌ لا بِهَمَامَةٍ سَمِيعٌ لا بِ‏آلَةٍ بَصِيرٌ لا بِأَدَاةٍ لا تَحْوِيهِ الامَاكِنُ وَلا تَضْمَنُهُ الاوْقَاتُ وَلا تَحُدُّهُ الصِّفَاتُ وَلا تَأْخُذُهُ السِّنَاتُ سَبَقَ الاوْقَاتَ كَوْنُهُ وَالْعَدَمَ وُجُودُهُ وَالابْتِدَاءَ أَزَلُهُ بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لا مَشْعَرَ لَهُ وَبِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لا جَوْهَرَ لَهُ وَبِمُضَادَّتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لا ضِدَّ لَهُ وَبِمُقَارَنَتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَالْيُبْسَ بِالْبَلَلِ وَالْخَشِنَ بِاللَّيِّنِ وَالصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا وَمُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَبِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَذَلِكَ قَوْلُهُ تَعَالَى وَمِنْ كُلِّ شَيْ‏ءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ فَفَرَّقَ بَيْنَ قَبْلٍ وَبَعْدٍ لِيُعْلَمَ أَنْ لا قَبْلَ لَهُ وَلا بَعْدَ لَهُ شَاهِدَةً بِغَرَائِزِهَا أَنْ لا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لا حِجَابَ بَيْنَهُ وَبَيْنَ خَلْقِهِ كَانَ رَبّاً إِذْ لا مَرْبُوبَ وَإِلَهاً إِذْ لا مَأْلُوهَ وَعَالِماً إِذْ لا مَعْلُومَ وَسَمِيعاً إِذْ لا مَسْمُوعَ.

4. Muhaamd ibn abu ‘Abdallah in marfu‘ manner has narrated from Imam abu ‘Abdallah (a. s.) who has said the following. “Once Imam Amirul Mu’minin addressed the people in the Mosque of Kufa from the pulpit and a man called dhi‘lab a very good orator and brave in heart said, “O Amirul Mu’minin, have you seen your Lord?” The Imam replied, “Fie upon you O Dhi‘lab, how would I worship a Lord whom I would not see?” The man said, “O Amirul Mu’minin how have you seen Him?” The Imam said, “Fie up on you O Dhi‘lab, the eyes are not able to see Him physically but it is the hearts that see Him through the truth of the faith. O Dhi‘lab, my Lord is subtle in subtleties but can not be described by means of subtle matters. My Lord is great but can not be described by means of greatness. His greatness surpasses all greatness but he can not be described by means of such greatness. He is Glorious in His Glory but He can not be described in terms of thickness. He is before everything and it can not be said that something was before Him. He will be after all things but it can not be said that there is something after Him. He willed the existence of things but not by means of first thinking about it. He comprehends things but not with a great deal of efforts. Things are not mixed with Him and nor is He indifferent about them. He is clearly manifest but not with contacts and changes. He shines but not in the form of being found out with eye sight. He is far but not in the form of distance. He is near but not in the form of nearness. He is very fine but not in the form of physical fineness. He exists but not after nothingness. He acts but not because of being forced. He measures things but not by means of movement. He wills but not by means of thinking. He hears but not with tools. He sees but not with instruments. He is not contained in place and held up in times. Attributes do not limit Him and slumber does not seize Him. His Being was before the time and His existence was before nothingness. He was before eternity. His giving the sense awareness prove that He does not have the tools for sensing. His giving substance to the substances is proof that Himself is not a substance. The existence of a contrary to everything is proof that there is nothing contrary to Him. His giving nearness to things is proof that there is nothing similar to Him. He has made the light contrary to the darkness, the wetness to the dryness, the harshness to the softness, the coldness to the heat. He combines their transgressing and separates their closeness. The separation among things is evidence of the existence of the One Who causes separation in them and their combinations is evidence of the existence of the One Who combines them. It is jus as Allah has said, “We have created everything in pairs so that perhaps you may take heed (51:49).” He has made a distinction between the before and after to show that there is no before and after for Him. The instincts show that the One who created the instincts Himself has no instinct. The time is evidence that there is no timing for the One Who made the time. Things are hidden from each other are evidence that nothing hides them from their Creator. He was the Lord when there was nothing to enjoy His Lordship. He was to be worshipped when there was no worshipper. He had the knowledge when there was nothing to know. He was hearing when there was nothing to hear.”

مرفوع

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1819

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ شَبَابٍ الصَّيْرَفِيِّ وَاسْمُهُ مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ قُتَيْبَةَ قَالَ دَخَلْتُ أَنَا وَعِيسَى شَلَقَانُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَابْتَدَأَنَا فَقَالَ عَجَباً لاقْوَامٍ يَدَّعُونَ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا لَمْ يَتَكَلَّمْ بِهِ قَطُّ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) النَّاسَ بِالْكُوفَةِ فَقَالَ الْحَمْدُ لله الْمُلْهِمِ عِبَادَهُ حَمْدَهُ وَفَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَبِحُدُوثِ خَلْقِهِ عَلَى أَزَلِهِ وَبِاشْتِبَاهِهِمْ عَلَى أَنْ لا شِبْهَ لَهُ الْمُسْتَشْهِدِ بِ‏آيَاتِهِ عَلَى قُدْرَتِهِ الْمُمْتَنِعَةِ مِنَ الصِّفَاتِ ذَاتُهُ وَمِنَ الابْصَارِ رُؤْيَتُهُ وَمِنَ الاوْهَامِ الاحَاطَةُ بِهِ لا أَمَدَ لِكَوْنِهِ وَلا غَايَةَ لِبَقَائِهِ لا تَشْمُلُهُ الْمَشَاعِرُ وَلا تَحْجُبُهُ الْحُجُبُ وَالْحِجَابُ بَيْنَهُ وَبَيْنَ خَلْقِهِ خَلْقُهُ إِيَّاهُمْ لامْتِنَاعِهِ مِمَّا يُمْكِنُ فِي ذَوَاتِهِمْ وَلامْكَانٍ مِمَّا يَمْتَنِعُ مِنْهُ وَلافْتِرَاقِ الصَّانِعِ مِنَ الْمَصْنُوعِ وَالْحَادِّ مِنَ الْمَحْدُودِ وَالرَّبِّ مِنَ الْمَرْبُوبِ الْوَاحِدُ بِلا تَأْوِيلِ عَدَدٍ وَالْخَالِقُ لا بِمَعْنَى حَرَكَةٍ وَالْبَصِيرُ لا بِأَدَاةٍ وَالسَّمِيعُ لا بِتَفْرِيقِ آلَةٍ وَالشَّاهِدُ لا بِمُمَاسَّةٍ وَالْبَاطِنُ لا بِاجْتِنَانٍ وَالظَّاهِرُ الْبَائِنُ لا بِتَرَاخِي مَسَافَةٍ أَزَلُهُ نُهْيَةٌ لِمَجَاوِلِ الافْكَارِ وَدَوَامُهُ رَدْعٌ لِطَامِحَاتِ الْعُقُولِ قَدْ حَسَرَ كُنْهُهُ نَوَافِذَ الابْصَارِ وَقَمَعَ وُجُودُهُ جَوَائِلَ الاوْهَامِ فَمَنْ وَصَفَ الله فَقَدْ حَدَّهُ وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ وَمَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَمَنْ قَالَ أَيْنَ فَقَدْ غَيَّاهُ وَمَنْ قَالَ عَلامَ فَقَدْ أَخْلَى مِنْهُ وَمَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ.

5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Shabab al-Sayarafi called Muhammad ibn al-Walid from Ali ibn Sayf from ‘Amira who has said that Isma‘il ibn Qutayba said the following. “I and ‘Isa ibn al-Shalqan went to see Imam abu ‘Abdallah (a. s.). The Imam said ‘It is strange that a group of people ascribe to Amirul Mu’minin certain things that he had never said. Amirul Mu’minin addressed people in Kufa in the following words. “All praise is due to Allah Who inspired His servants with His praise and natured them in a way that would give them the desire to acknowledge His Lordship. It is He, Who guides people through His creation to His Own existence and His creatures are evidence of His eternity. The fact that His creatures are similar is evidence that there is nothing similar to Him. His signs are evidence of His great power. His Own-self prohibits acceptance of descriptions and so are His being seen with the eyes and His being comprehended in the imaginations. There is no time limit for His being in existence and there is no final destination for Him. Awareness can not contain Him and coverings can not cover Him. The curtain between Him and His creatures is His creating them. It is because of being impossible for Him what is possible in the essence of the creatures and because of what may be possible in their case is impossible in His case. It is also because of the difference between the Creator and the created, the limited and the unlimited and the Lord and the worshippers. He is One without being a unit of a particular kind. He is the Creator but not terms of motion. He is seeing but not by means of tools. He is hearing but not with distinguishing instruments. He observes but not by means of touching. He is hidden but not with covering. He is clearly manifest but not with lapse due to distance. His eternity is beyond the reach of thinking and a stop for the aims of the intelligence. His reality has worn out the ability of sight and His Own-self has uprooted the (spreading) vines of imaginations. Whoever tries to describe Allah has thought of Him as limited and whoever considers Him limited he has enumerated Him and whoever enumerates Him he has invalidated His eternity. Whoever asks where is He, he has considered Him as having an end. Whoever says on what is He, he has considered Him as distanced. Whoever says wherein is He, he has considered Him contained in some thing.”

ضعيف

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1820

6ـ وَرَوَاهُ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ فَتْحِ بْنِ عَبْدِ الله مَوْلَى بَنِي هَاشِمٍ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنْ شَيْ‏ءٍ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ بِخَطِّهِ الْحَمْدُ لله الْمُلْهِمِ عِبَادَهُ حَمْدَهُ. وَذَكَرَ مِثْلَ مَا رَوَاهُ سَهْلُ بْنُ زِيَادٍ إِلَى قَوْلِهِ وَقَمَعَ وُجُودُهُ جَوَائِلَ الاوْهَامِ ثُمَّ زَادَ فِيهِ أَوَّلُ الدِّيَانَةِ بِهِ مَعْرِفَتُهُ وَكَمَالُ مَعْرِفَتِهِ تَوْحِيدُهُ وَكَمَالُ تَوْحِيدِهِ نَفْيُ الصِّفَاتِ عَنْهُ بِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَشَهَادَةِ الْمَوْصُوفِ أَنَّهُ غَيْرُ الصِّفَةِ وَشَهَادَتِهِمَا جَمِيعاً بِالتَّثْنِيَةِ الْمُمْتَنِعِ مِنْهُ الازَلُ فَمَنْ وَصَفَ الله فَقَدْ حَدَّهُ وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ وَمَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَمَنْ قَالَ كَيْفَ فَقَدِ اسْتَوْصَفَهُ وَمَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَمَنْ قَالَ عَلامَ فَقَدْ جَهِلَهُ وَمَنْ قَالَ أَيْنَ فَقَدْ أَخْلَى مِنْهُ وَمَنْ قَالَ مَا هُوَ فَقَدْ نَعَتَهُ وَمَنْ قَالَ إِلامَ فَقَدْ غَايَاهُ عَالِمٌ إِذْ لا مَعْلُومَ وَخَالِقٌ إِذْ لا مَخْلُوقَ وَرَبٌّ إِذْ لا مَرْبُوبَ وَكَذَلِكَ يُوصَفُ رَبُّنَا وَفَوْقَ مَا يَصِفُهُ الْوَاصِفُونَ.

6. The above is narrated from Muhammad ibn al-Husayn from Salih ibn Hamza from Fath ibn ‘Abdallah Mawla Banu Hashim who has said the following. “I wrote to abu Ibrahim (a. s.) asking him about the Oneness of Allah.” He wrote back to me in his own hand writing, “All praise is due to Allah, Who inspires His servants with His praise.” He mentioned in it facts similar to those in the Hadith of Sahl ibn Ziyad (No. 5 above) to his words that read, ‘His essence has uprooted the (spreading) vines of imaginations’ with the following addition. “The first thing in His religion is to know Him. A perfect knowledge about Him is to know that He is One. A perfect belief in His Oneness is to negate all attributes from Him. Every attribute is evidence that it is different from what it is attributed to. That everything to which an attribute is ascribed is evidence that it is something other than the attribute. Both the attribute and to whatever it is attributed are evidence that there are two things which invalidate His being eternal. Whoever attributes a quality to Allah he has considered Him limited. Whoever considers Him limited he has enumerated Him and whoever enumerates Him he has considered His eternity invalid. Whoever says how is He, he has he has considered Him describable. Whoever says in what is He, he has considered Him as contained. Whoever says on what is He, he has become ignorant of Him. Whoever says where is He, he has considered some place without Him. Whoever says what is He, he has attributed certain qualities to Him. Whoever says up to what limit is He, he has considered Him as having an end. He had knowledge before there was anything to know. He was the Creator before there was any creatures. He was the Lord before there was a worshipper. Thus, is our Lord spoken of and it is above the way others speak of Him.”

مجهول

Chapter on Comprehensive (Ahadith) about the Oneness of Allah - Hadith 1821

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَغَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الاعْوَرِ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مِنْ حُسْنِ صِفَتِهِ وَمَا ذَكَرَهُ مِنْ تَعْظِيمِ الله جَلَّ جَلالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَمَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلاهَا عَلَيْنَا مِنْ كِتَابِهِ الْحَمْدُ لله الَّذِي لا يَمُوتُ وَلا تَنْقَضِي عَجَائِبُهُ لانَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِي لَمْ يَلِدْ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَلَمْ يُولَدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَلَمْ تَقَعْ عَلَيْهِ الاوْهَامُ فَتُقَدِّرَهُ شَبَحاً مَاثِلاً وَلَمْ تُدْرِكْهُ الابْصَارُ فَيَكُونَ بَعْدَ انْتِقَالِهَا حَائِلاً الَّذِي لَيْسَتْ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَلا؛!!ّّ لآِخِرِيَّتِهِ حَدٌّ وَلا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَلَمْ يَتَقَدَّمْهُ زَمَانٌ وَلا يَتَعَاوَرُهُ زِيَادَةٌ وَلا نُقْصَانٌ وَلا يُوصَفُ بِأَيْنٍ وَلا بِمَ وَلا مَكَانٍ الَّذِي بَطَنَ مِنْ خَفِيَّاتِ الامُورِ وَظَهَرَ فِي الْعُقُولِ بِمَا يُرَى فِي خَلْقِهِ مِنْ عَلامَاتِ التَّدْبِيرِ الَّذِي سُئِلَتِ الانْبِيَاءُ عَنْهُ فَلَمْ تَصِفْهُ بِحَدٍّ وَلا بِبَعْضٍ بَلْ وَصَفَتْهُ بِفِعَالِهِ وَدَلَّتْ عَلَيْهِ بِ‏آيَاتِهِ لا تَسْتَطِيعُ عُقُولُ الْمُتَفَكِّرِينَ جَحْدَهُ لانَّ مَنْ كَانَتِ السَّمَاوَاتُ وَالارْضُ فِطْرَتَهُ وَمَا فِيهِنَّ وَمَا بَيْنَهُنَّ وَهُوَ الصَّانِعُ لَهُنَّ فَلا مَدْفَعَ لِقُدْرَتِهِ الَّذِي نَأَى مِنَ الْخَلْقِ فَلا شَيْ‏ءَ كَمِثْلِهِ الَّذِي خَلَقَ خَلْقَهُ لِعِبَادَتِهِ وَأَقْدَرَهُمْ عَلَى طَاعَتِهِ بِمَا جَعَلَ فِيهِمْ وَقَطَعَ عُذْرَهُمْ بِالْحُجَجِ فَعَنْ بَيِّنَةٍ هَلَكَ مَنْ هَلَكَ وَبِمَنِّهِ نَجَا مَنْ نَجَا وَلله الْفَضْلُ مُبْدِئاً وَمُعِيداً ثُمَّ إِنَّ الله وَلَهُ الْحَمْدُ افْتَتَحَ الْحَمْدَ لِنَفْسِهِ وَخَتَمَ أَمْرَ الدُّنْيَا وَمَحَلَّ الاخِرَةِ بِالْحَمْدِ لِنَفْسِهِ فَقَالَ وَقَضَى بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لله رَبِّ الْعَالَمِينَ الْحَمْدُ لله اللابِسِ الْكِبْرِيَاءِ بِلا تَجْسِيدٍ وَالْمُرْتَدِي بِالْجَلالِ بِلا تَمْثِيلٍ وَالْمُسْتَوِي عَلَى الْعَرْشِ بِغَيْرِ زَوَالٍ وَالْمُتَعَالِي عَلَى الْخَلْقِ بِلا تَبَاعُدٍ مِنْهُمْ وَلا مُلامَسَةٍ مِنْهُ لَهُمْ لَيْسَ لَهُ حَدٌّ يُنْتَهَى إِلَى حَدِّهِ وَلا لَهُ مِثْلٌ فَيُعْرَفَ بِمِثْلِهِ ذَلَّ مَنْ تَجَبَّرَ غَيْرَهُ وَصَغُرَ مَنْ تَكَبَّرَ دُونَهُ وَتَوَاضَعَتِ الاشْيَاءُ لِعَظَمَتِهِ وَانْقَادَتْ لِسُلْطَانِهِ وَعِزَّتِهِ وَكَلَّتْ عَنْ إِدْرَاكِهِ طُرُوفُ الْعُيُونِ وَقَصُرَتْ دُونَ بُلُوغِ صِفَتِهِ أَوْهَامُ الْخَلائِقِ الاوَّلِ قَبْلَ كُلِّ شَيْ‏ءٍ وَلا قَبْلَ لَهُ وَالاخِرِ بَعْدَ كُلِّ شَيْ‏ءٍ وَلا بَعْدَ لَهُ الظَّاهِرِ عَلَى كُلِّ شَيْ‏ءٍ بِالْقَهْرِ لَهُ وَالْمُشَاهِدِ لِجَمِيعِ الامَاكِنِ بِلا انْتِقَالٍ إِلَيْهَا لا تَلْمِسُهُ لامِسَةٌ وَلا تَحُسُّهُ حَاسَّةٌ هُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الارْضِ إِلَهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ أَتْقَنَ مَا أَرَادَ مِنْ خَلْقِهِ مِنَ الاشْبَاحِ كُلِّهَا لا بِمِثَالٍ سَبَقَ إِلَيْهِ وَلا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَأَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ الْجِنِّ وَالانْسِ لِيَعْرِفُوا بِذَلِكَ رُبُوبِيَّتَهُ وَتَمَكَّنَ فِيهِمْ طَاعَتُهُ نَحْمَدُهُ بِجَمِيعِ مَحَامِدِهِ كُلِّهَا عَلَى جَمِيعِ نَعْمَائِهِ كُلِّهَا وَنَسْتَهْدِيهِ لِمَرَاشِدِ أُمُورِنَا وَنَعُوذُ بِهِ مِنْ سَيِّئَاتِ أَعْمَالِنَا وَنَسْتَغْفِرُهُ لِلذُّنُوبِ الَّتِي سَبَقَتْ مِنَّا وَنَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ بَعَثَهُ بِالْحَقِّ نَبِيّاً دَالاً عَلَيْهِ وَهَادِياً إِلَيْهِ فَهَدَى بِهِ مِنَ الضَّلالَةِ وَاسْتَنْقَذَنَا بِهِ مِنَ الْجَهَالَةِ مَنْ يُطِعِ الله وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً وَنَالَ ثَوَاباً جَزِيلاً وَمَنْ يَعْصِ الله وَرَسُولَهُ فَقَدْ خَسِرَ خُسْرَاناً مُبِيناً وَاسْتَحَقَّ عَذَاباً أَلِيماً فَأَنْجِعُوا بِمَا يَحِقُّ عَلَيْكُمْ مِنَ السَّمْعِ وَالطَّاعَةِ وَإِخْلاصِ النَّصِيحَةِ وَحُسْنِ الْمُؤَازَرَةِ وَأَعِينُوا عَلَى أَنْفُسِكُمْ بِلُزُومِ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَهَجْرِ الامُورِ الْمَكْرُوهَةِ وَتَعَاطَوُا الْحَقَّ بَيْنَكُمْ وَتَعَاوَنُوا بِهِ دُونِي وَخُذُوا عَلَى يَدِ الظَّالِمِ السَّفِيهِ وَمُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ وَاعْرِفُوا لِذَوِي الْفَضْلِ فَضْلَهُمْ عَصَمَنَا الله وَإِيَّاكُمْ بِالْهُدَى وَثَبَّتَنَا وَإِيَّاكُمْ عَلَى التَّقْوَى وَأَسْتَغْفِرُ الله لِي وَلَكُمْ.

7. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn al-Nadr and others whom he mentioned from ‘Amr ibn Thabit from a man whom he mentioned from abu Ishaq al-Subay‘i from Harith al-A‘war who said the following. “Amirul Mu’minin gave a speech in the afternoon and people liked it very much because of the beautiful manner in which Allah, the Most Holy, the Most High, is praised. Abu Ishaq has said that he asked al-Harith if he has recorded that sermon.” Al-Harith said, “I have recorded the sermon in writing.” He then dictated it to us from his book. “All praise is due to Allah Who does not die Whose wonders do not end. It is because everyday He has a task in the form of the invention of something that did not exist. It is He Who has no children so that He would share others in Majesty and He is not the child of others so that He would be inherited and Himself banish. The imaginations can not comprehend Him to figure Him out in some form of similitude. The eyes have not perceived Him so that after changing position He would also change. It is He for whose beginning there is no end nor there is a final destination for His being the last. It is He before Whom there is no time and is not preceded by any duration. He does not become defective by reduction or addition. He does not become attributed with direction or of what is He made of or with place. It is He Who knows all the hidden matters and has surpassed all intelligence what is evident in His creatures of plans and maintenance. It is He about Whom the prophets were asked and they did not speak of Him in terms of limits and parts. They spoke of His acts and showed people His signs. The intelligence of thinkers can not deny Him because the One who has created the heavens and earth and all that is in them and between them and is their Creator no one is able to stand up to His power. It is He, Who is different from the creatures and there is nothing similar to Him. It is He, Who has created the creatures for His worship and has given them the ability to obey Him. With the capabilities that He has placed in them and has removed all their excuses He has placing His authority among them so that after knowing the authority would perish whoever would like to perish and after knowing the authority receive salvation whoever would like to receive salvation. Benevolent is Allah to begin and to repeat. Then, Allah, to Whom all praise is due, introduced praise for His Own-self. He has finished the affairs of the world and the coming of the next life with praise for His Own-self saying, “He has judged among them with the truth” and All praise is due to Allah, Lord of the worlds.” All praise is due to Allah, Who has dressed up with greatness but with out a body, Who has put on the gown of Majesty and Glory which has no similarity. It is He, Who has control over the Throne without losing such authority. He is far Exalted above the creatures but without being far from them or being in touch with them. He has no limit that would end to a limit nor there is anything similar to Him to help know Him better. All things are humble before His power and might. All things, although great, are small before Him. All things respect His Greatness, obey His authority and Majesty. Glimpses of eyes are weak and exhausted in trying to comprehend Him. The imaginations of the creatures fall far short off describing Him. He is the first before all things and there was is no one before Him. He is the last after all things and there is no after for Him. He has control over all things with might. He observes all places without moving thereto. No touching touches Him and no sense senses Him. He is the Lord in the heavens and the Lord on earth. He is All-wise and All-knowing. He has given firm shape and form to His creatures the way He willed but not with following previous examples and without experiencing any fatigue in the creation of the things that He has created. He began what He wanted to begin and invented what He wanted to invent and the way He willed of the two great and heavy creatures, the man and Jinn so that they would know Him through such evidence His Lordship and established in them His obedience. “We thank Him with all of His praise for all of His bounties. We ask Him for His guidance to give us wisdom in our affairs. We seek His refuge from the evil of our sinful deeds and ask Him to forgive our sins that we may have committed before. We testify that there is no god but Allah and that Muhammad (s. a.) is His servant and messengers. He sent him with truth as a prophet, as a sign of His existence and a guide to Him. (We) found guidance through him from straying and are saved through him from ignorance. Whoever obeys Allah and His messenger has indeed gained a great success and has earned a great reward. Whoever disobeys Allah and His messengers has indeed suffered a clear loss and is subjected to a painful punishment. Make sure to succeed in obedience and listening, sincerity, good advice and proper support. Be helpful to yourselves to keep on the straight path and shun the detested matters. Deal among yourselves with truth and cooperate thereby with me. Hold back the unjust and feeble minded hands. Make others do good and prevent them from committing unlawful deeds. Appreciate excellence of the excelling people. May Allah protect you and us through guidance and make you and us steadfast in piety. I ask Allah for forgiveness for myself and for you.”

مرسل

Chapter on Miscellaneous Ahadith - Hadith 1822

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى كُلُّ شَيْ‏ءٍ هالِكٌ إِلا وَجْهَهُ فَقَالَ مَا يَقُولُونَ فِيهِ قُلْتُ يَقُولُونَ يَهْلِكُ كُلُّ شَيْ‏ءٍ إِلا وَجْهَ الله فَقَالَ سُبْحَانَ الله لَقَدْ قَالُوا قَوْلاً عَظِيماً إِنَّمَا عَنَى بِذَلِكَ وَجْهَ الله الَّذِي يُؤْتَى مِنْهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Ni‘man from Sayf ibn ‘Umayr from those whom he mentioned from al-Harith ibn al-Mughira al-Nasri who has said the following. “A person asked Imam abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, “Everything will be destroyed except God. . .” (28:88) The Imam (a. s.) asked, “What do they say about it?” I replied, “They say that everything will perish except the face of Allah.” The Imam (a. s.) said, “Glory belongs to Allah. What they say is monstrous. What is meant thereby is that aspect of Allah’s relation with people through which (persons of highest degree of excellence) they establish faith in Him.”

مرسل

Chapter on Miscellaneous Ahadith - Hadith 1823

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ كُلُّ شَيْ‏ءٍ هالِكٌ إِلا وَجْهَهُ قَالَ مَنْ أَتَى الله بِمَا أُمِرَ بِهِ مِنْ طَاعَةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَهُوَ الْوَجْهُ الَّذِي لا يَهْلِكُ وَكَذَلِكَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله.

2. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from Safwan al-Jammal from Imam abu ‘Abdallah (a. s.) the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, “Everything will be destroyed except God. . .” (28:88) The Imam (a. s.) said, “It means whoever comes to Allah through obeying His commandments, i. e. following Prophet Muhammad (s. a.) is the face (the aspect of Allah’s relation with people) of Allah that does not perish. So also is His words, “One who obeys the Messenger has certainly obeyed God . .” (4:80).

صحيح

Chapter on Miscellaneous Ahadith - Hadith 1824

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلامٍ النَّخَّاسِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَحْنُ الْمَثَانِي الَّذِي أَعْطَاهُ الله نَبِيَّنَا مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَحْنُ وَجْهُ الله نَتَقَلَّبُ فِي الارْضِ بَيْنَ أَظْهُرِكُمْ وَنَحْنُ عَيْنُ الله فِي خَلْقِهِ وَيَدُهُ الْمَبْسُوطَةُ بِالرَّحْمَةِ عَلَى عِبَادِهِ عَرَفَنَا مَنْ عَرَفَنَا وَجَهِلَنَا مَنْ جَهِلَنَا وَإِمَامَةَ الْمُتَّقِينَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from abu Salam al-Khannas from some of our people from Imam abu Ja‘far (a. s.) who has said the following. “We (family of Prophet Muhammad) are the al-Mathani (one of two) that Allah gave to Prophet Muhammad (s. w). We are the Wajhullah (face of Allah, meaning a certain aspect of Allah’s relation with people) that move among you on earth. We are the eyes of Allah (overseers or observers from the side of Allah) in His creatures. We are the hands of Allah that are open with blessings for His servants. Those who wanted to know us have known us. There are people who are ignorant about us they are ignorant of us and of the leadership of the pious people.”

ضعيف

Chapter on Miscellaneous Ahadith - Hadith 1825

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَلله الاسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها قَالَ نَحْنُ وَالله الاسْمَاءُ الْحُسْنَى الَّتِي لا يَقْبَلُ الله مِنَ الْعِبَادِ عَمَلاً إِلا بِمَعْرِفَتِنَا.

4. Al-Husayn ibn Muhammad al-Ash'ari and Muhammad ibn Yahya both narrate from Ahmad ibn Ishaq, from Sa'dan ibn Muslim, from Mu'awiyah ibn Ammar, from Abu Abdillah (peace be upon him) regarding the verse of Allah, the Mighty and Majestic: "To Allah belong the most beautiful names, so call upon Him by them" (Qur'an 7:180). He (peace be upon him) said: "By Allah, we are the 'Most Beautiful Names' through which Allah does not accept any deeds from His servants except through knowing us."

مجهول

Chapter on Miscellaneous Ahadith - Hadith 1826

5ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْهَيْثَمِ بْنِ عَبْدِ الله عَنْ مَرْوَانَ بْنِ صَبَّاحٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَصَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَجَعَلَنَا عَيْنَهُ فِي عِبَادِهِ وَلِسَانَهُ النَّاطِقَ فِي خَلْقِهِ وَيَدَهُ الْمَبْسُوطَةَ عَلَى عِبَادِهِ بِالرَّأْفَةِ وَالرَّحْمَةِ وَوَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَبَابَهُ الَّذِي يَدُلُّ عَلَيْهِ وَخُزَّانَهُ فِي سَمَائِهِ وَأَرْضِهِ بِنَا أَثْمَرَتِ الاشْجَارُ وَأَيْنَعَتِ الثِّمَارُ وَجَرَتِ الانْهَارُ وَبِنَا يَنْزِلُ غَيْثُ السَّمَاءِ وَيَنْبُتُ عُشْبُ الارْضِ وَبِعِبَادَتِنَا عُبِدَ الله وَلَوْ لا نَحْنُ مَا عُبِدَ الله.

5. Muhammad ibn abu ‘Abdallah ibn Muhammad ibn Isma‘il has narrated from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from al-Haytham ibn ‘Abdallah from Marwan ibn Salih who has said that Imam abu ‘Abdallah has said the following. “Allah created us and made it well. He gave us our form and formed it well. He made us His eyes among His servants and His speaking tongue in His creatures. He made us His open hands over His servants with kindness and mercy. He has made us his face through which He is approached and his door that shows the way leading to Him. He made us His treasurers in the heavens and on earth. Through us the trees give fruit and the fruits ripen and the canals flow. Through us the skies send rain and plants grow on earth. Through our worship Allah is worshipped and were we not there Allah would not have been worshipped.”

ضعيف

Chapter on Miscellaneous Ahadith - Hadith 1827

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَلَمَّا آسَفُونا انْتَقَمْنا مِنْهُمْ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ لا يَأْسَفُ كَأَسَفِنَا وَلَكِنَّهُ خَلَقَ أَوْلِيَاءَ لِنَفْسِهِ يَأْسَفُونَ وَيَرْضَوْنَ وَهُمْ مَخْلُوقُونَ مَرْبُوبُونَ فَجَعَلَ رِضَاهُمْ رِضَا نَفْسِهِ وَسَخَطَهُمْ سَخَطَ نَفْسِهِ لانَّهُ جَعَلَهُمُ الدُّعَاةَ إِلَيْهِ وَالادِلاءَ عَلَيْهِ فَلِذَلِكَ صَارُوا كَذَلِكَ وَلَيْسَ أَنَّ ذَلِكَ يَصِلُ إِلَى الله كَمَا يَصِلُ إِلَى خَلْقِهِ لَكِنْ هَذَا مَعْنَى مَا قَالَ مِنْ ذَلِكَ وَقَدْ قَالَ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَدَعَانِي إِلَيْهَا وَقَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله وَقَالَ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ الله يَدُ الله فَوْقَ أَيْدِيهِمْ فَكُلُّ هَذَا وَشِبْهُهُ عَلَى مَا ذَكَرْتُ لَكَ وَهَكَذَا الرِّضَا وَالْغَضَبُ وَغَيْرُهُمَا مِنَ الاشْيَاءِ مِمَّا يُشَاكِلُ ذَلِكَ وَلَوْ كَانَ يَصِلُ إِلَى الله الاسَفُ وَالضَّجَرُ وَهُوَ الَّذِي خَلَقَهُمَا وَأَنْشَأَهُمَا لَجَازَ لِقَائِلِ هَذَا أَنْ يَقُولَ إِنَّ الْخَالِقَ يَبِيدُ يَوْماً مَا لانَّهُ إِذَا دَخَلَهُ الْغَضَبُ وَالضَّجَرُ دَخَلَهُ التَّغْيِيرُ وَإِذَا دَخَلَهُ التَّغْيِيرُ لَمْ يُؤْمَنْ عَلَيْهِ الابَادَةُ ثُمَّ لَمْ يُعْرَفِ الْمُكَوِّنُ مِنَ الْمُكَوَّنِ وَلا الْقَادِرُ مِنَ الْمَقْدُورِ عَلَيْهِ وَلا الْخَالِقُ مِنَ الْمَخْلُوقِ تَعَالَى الله عَنْ هَذَا الْقَوْلِ عُلُوّاً كَبِيراً بَلْ هُوَ الْخَالِقُ لِلاشْيَاءِ لا لِحَاجَةٍ فَإِذَا كَانَ لا لِحَاجَةٍ اسْتَحَالَ الْحَدُّ وَالْكَيْفُ فِيهِ فَافْهَمْ إِنْ شَاءَ الله تَعَالَى.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il ibn Bazi‘a from his uncle, Hamza ibn Bazi‘a from abu ‘Abdallah (a. s.) who has said the following about the words of Allah. “When they invoked Our anger, (43:54). We took revenge on them . .” (43:55). “Allah, the Most Holy, the Most High, does not become frustrated the way we do. But He has created friends for his-Own-self who become frustrated and at times happy. They are created. They worship (Allah). He has designed their happiness to be His Own happiness and their anger as His-Own anger. It is because He has assigned them to guide people to Him and serve as proof of His existence. For this reason such conditions belong to them. This does not reach Allah the way it reaches people. The meaning is what was just mentioned. He has also said, “Whoever would humiliate My friends such people have declared war against Me with challenge.” He has also said, “One who obeys the Messenger has certainly obeyed God. . .” (4:80). “Those who pledge obedience to you are, in fact, pledging obedience to God. The hands of God are above their hands. . .” (48:10). All of these and other similar ones mean what I just said. The same is the case with anger and happiness and other such matters. Had it been possible for frustration and anger to reach Allah one could have said that one-day Allah will banish altogether. It is because if anger and frustration would reach Him changes also would take place in Him and, thus, He will not remain safe from banishment. As a result, there would exist no distinction between the created and the Creator, between the Almighty and those subject to such might and power. No distinction would remain between the created and the Creator. Allah is far above such things, and is the Most High and Most Great. He is the Creator of all things not because he needed them. If it would be without the need then it would be impossible to limit Him with limits and conditions. Note this if Allah would will it to be so.”

حسن

Chapter on Miscellaneous Ahadith - Hadith 1828

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَسْوَدَ بْنِ سَعِيدٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَنْشَأَ يَقُولُ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ أَنْ أَسْأَلَهُ نَحْنُ حُجَّةُ الله وَنَحْنُ بَابُ الله وَنَحْنُ لِسَانُ الله وَنَحْنُ وَجْهُ الله وَنَحْنُ عَيْنُ الله فِي خَلْقِهِ وَنَحْنُ وُلاةُ أَمْرِ الله فِي عِبَادِهِ.

7. A number of our people have narrated from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Humran from Aswad ibn Sa‘id who has said the following. “I was in the presence of Imam abu Ja‘far (a. s.), who began to speak without any question from me.” “We are the authority of Allah. We are the door to Allah. We are the tongue of Allah. We are the face of Allah. We are the eyes of Allah in His people. We are the authority in the commandments of Allah among His servants.”

مجهول

Chapter on Miscellaneous Ahadith - Hadith 1829

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَسَّانَ الْجَمَّالِ قَالَ حَدَّثَنِي هَاشِمُ بْنُ أَبِي عُمَارَةَ الْجَنْبِيُّ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ أَنَا عَيْنُ الله وَأَنَا يَدُ الله وَأَنَا جَنْبُ الله وَأَنَا بَابُ الله.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ahmad ibn abu Nasr from Hassan al-Jammal who has said that Hashim ibn abu ‘Ammara al-Janbi reported to him this. “I heard Amirul Mu’minin Ali (a. s.) saying, ‘I am the eyes of Allah. I am the hands of Allah. I am the sides of Allah. I am the door to Allah.”

مجهول بهاشم بنغابي وعمار الجنب ي

Chapter on Miscellaneous Ahadith - Hadith 1830

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ الله قَالَ جَنْبُ الله أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَكَذَلِكَ مَا كَانَ بَعْدَهُ مِنَ الاوْصِيَاءِ بِالْمَكَانِ الرَّفِيعِ إِلَى أَنْ يَنْتَهِيَ الامْرُ إِلَى آخِرِهِمْ.

9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il ibn Bazi‘a from his uncle Hamza ibn Bazi‘a from Ali ibn Suwayd from abu al-Hassan Musa ibn Ja‘far (a. s.) who has said the following. About the words of Allah “Woe to me because of my failure to fulfill my duties from the side of God. .” (39:56). The Imam (a. s.) said that the side of Allah is Amirul Mu’minin (a. s.) and so are the successors of the high position until the matters will reach to the last one among them.”

حسن

Chapter on Miscellaneous Ahadith - Hadith 1831

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْحَكَمِ وَإِسْمَاعِيلَ ابْنَيْ حَبِيبٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ بِنَا عُبِدَ الله وَبِنَا عُرِفَ الله وَبِنَا وُحِّدَ الله تَبَارَكَ وَتَعَالَى وَمُحَمَّدٌ حِجَابُ الله تَبَارَكَ وَتَعَالَى.

10. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Ali ibn al-Salt from al-Hakam and Isma‘il sons of Habid from Burayd al-‘Ijli who has said the following. “I heard Imam abu Ja‘far (a. s.) saying, ‘Through us Allah is worshipped. Through us Allah is known. Through us belief in the Oneness of Allah, the Most Holy, the Most High, is established. Muhammad is the Hijab (curtain) of Allah, the Most Holy, the Most High.”

ضعيف

Chapter on Miscellaneous Ahadith - Hadith 1832

11ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَبْدِ الْوَهَّابِ بْنِ بِشْرٍ عَنْ مُوسَى بْنِ قَادِمٍ عَنْ سُلَيْمَانَ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَما ظَلَمُونا وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ قَالَ إِنَّ الله تَعَالَى أَعْظَمُ وَأَعَزُّ وَأَجَلُّ وَأَمْنَعُ مِنْ أَنْ يُظْلَمَ وَلَكِنَّهُ خَلَطَنَا بِنَفْسِهِ فَجَعَلَ ظُلْمَنَا ظُلْمَهُ وَوَلايَتَنَا وَلايَتَهُ حَيْثُ يَقُولُ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا يَعْنِي الائِمَّةَ مِنَّا ثُمَّ قَالَ فِي مَوْضِعٍ آخَرَ وَما ظَلَمُونا وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ ثُمَّ ذَكَرَ مِثْلَهُ.

11. Some of our people have narrated from Muhammad ibn ‘Abdallah from ‘Abdal Wahhab ibn Bishr from Musa ibn Qadim from Sulayman from Zurara from abu Ja‘far (a. s.) who has said the following. “I asked the Imam about the words of Allah, the Most Holy, the Most High, “They (children of Israel) did not wrong Us but they wronged themselves.” (2:57) The Imam said, “Allah is far Great and Majestic and Mighty above being wronged. But He has mixed us with His Own-self. He has considered the wrong done to us as being done to Him and His Own authority as our authority as He has said, “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians” (5:55). It means the Imams from us. Allah has also said, “They (children of Israel) did not wrong Us but wronged themselves. (2:57)” Then he mentioned a similar statement.”

مجهول مرسل

Chapter on al-Bida’ - Hadith 1833

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) قَالَ مَا عُبِدَ الله بِشَيْ‏ءٍ مِثْلِ الْبَدَاءِ. وَفِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا عُظِّمَ الله بِمِثْلِ الْبَدَاءِ.

1. It is narrated from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal from abu Ishaq Tha‘laba from Zurara ibn A‘yun from one of the two Imams who has said the following. “Allah is best worshipped with belief in al-Bada’. In another Hadith from Ibn Abi ‘Umayr from Hisham ibn Salim from abu ‘Abdallah (a. s.) who has said, “Allah’s Greatness is not understood as well as it is understood with example of al-Bada’.”

صحيح

Chapter on al-Bida’ - Hadith 1834

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَحَفْصِ بْنِ الْبَخْتَرِيِّ وَغَيْرِهِمَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فِي هَذِهِ الايَةِ يَمْحُوا الله ما يَشاءُ وَيُثْبِتُ قَالَ فَقَالَ وَهَلْ يُمْحَى إِلا مَا كَانَ ثَابِتاً وَهَلْ يُثْبَتُ إِلا مَا لَمْ يَكُنْ.

2. It is narrated from Ali ibn Ibrahim from his father from Ibn Abi ‘Umayr from Hisham ibn Salim and Hafs ibn al-Bakhtari and others from abu ‘Abdallah (a. s.) whos has said the following about the words of Allah. “God establishes or effaces whatever He wants . .” (13:39) The Imam (a. s.) said, “Can anything be affaced without being established? Can anything be esblished unless it is out of nothing?”

حسن

Chapter on al-Bida’ - Hadith 1835

3ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا بَعَثَ الله نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلاثَ خِصَالٍ الاقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَخَلْعَ الانْدَادِ وَأَنَّ الله يُقَدِّمُ مَا يَشَاءُ وَيُؤَخِّرُ مَا يَشَاءُ.

3. Ali, from his father, from Ibn Abi Umayr, from Hisham ibn Salim, from Muhammad ibn Muslim, narrated that Abu Abdillah al-Sadiq (as) said: "Allah has not sent a prophet without first taking three pledges from him: acknowledgment of servitude to Him (Allah), renouncement of rivals (associating partners with Allah), and that Allah advances what He wills and delays what He wills."

حسن

Chapter on al-Bida’ - Hadith 1836

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ قَضى‏ أَجَلاً وَأَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلانِ أَجَلٌ مَحْتُومٌ وَأَجَلٌ مَوْقُوفٌ.

4. It is narrated from Muhammad ibn Yahya from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Zurara from humran from abu Ja‘far (a. s.) who has said the following. “I asked the Imam about the words of Allah, “It is He who has created you from clay to live for a life-time and the span of your life is only known to Him. . .” (6:2) The Imam said, “There are two appointed times. One is is a definit time and the other is the conditional one.”

حسن أو موثق

Chapter on al-Bida’ - Hadith 1837

5ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى أَ وَلَمْ يَرَ الانْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئاً قَالَ فَقَالَ لا مُقَدَّراً وَلا مُكَوَّناً قَالَ وَسَأَلْتُهُ عَنْ قَوْلِهِ هَلْ أَتى‏ عَلَى الانْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً فَقَالَ كَانَ مُقَدَّراً غَيْرَ مَذْكُورٍ.

5. It is narrated from Ahmad ibn Mahran from ‘Abdal ‘Azim ibn ‘Abdallah al-Hassani from Ali ibn Asbat from Khalaf ibn Hammad from ibn Maskan from Malik al-Juhanni who has said the following. “I asked Imam abu ‘Abdallah (a. s.) about the words of Allah “Does he not remember that We created him when he did not exist?” (19:67) The Imam (a. s.) said, “It means that he did not exist in a definit or in the form of a being.” I asked the Imam about the words of Allah, “There was certainly a time when there was no mention of the human being” (76:1) The Imam said, “ It was definit but not mentioned.”

ضعيف

Chapter on al-Bida’ - Hadith 1838

6ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ الله مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَعِلْمٌ عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَمَا عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَإِنَّهُ سَيَكُونُ لا يُكَذِّبُ نَفْسَهُ وَلا مَلائِكَتَهُ وَلا رُسُلَهُ وَعِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَيُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَيُثْبِتُ مَا يَشَاءُ.

6. Muhammad ibn Isma'il narrated from al-Fadl ibn Shadhan, from Hammad ibn ‘Isa, from Rib‘i ibn ‘Abdillah, from al-Fudayl ibn Yasar who said: I heard Abu Ja‘far (as) say: "Knowledge is of two types: One type of knowledge is with Allah, kept hidden, He has not disclosed it to any of His creation. And the other is knowledge which He taught to His angels and His messengers. As for what He taught His angels and His messengers, it will certainly occur; He does not contradict Himself, nor His angels, nor His messengers. And as for the knowledge that is kept with Him, He brings forward from it whatever He wills, delays from it whatever He wills, and establishes whatever He wills."

مجهول كالصحيح

Chapter on al-Bida’ - Hadith 1839

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَوُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ لله عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لا يَعْلَمُهُ إِلا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَعِلْمٌ عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ وَأَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ.

7. It is narrated from a number of our people from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abi ‘Umayr from Ja‘far ibn ‘Uthman from Suma‘a from abu Basir and Wahab ibn Hafs from abu Basir from abu ‘Abdallah (a. s.) who has said the following: “Allah has two kinds of knowledge. There is the hidden, treasured knowledge of which no one has any information except Allah. From this knowledge comes al-Bada’. There is the knowledge that Allah has given to His angels, His messengers and His prophets and we know this knowledge.”

مجهول كالصحيح

Chapter on al-Bida’ - Hadith 1840

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا بَدَا لله فِي شَيْ‏ءٍ إِلا كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يَبْدُوَ لَهُ.

8. It is narrated from Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Husayn ibn sa‘id from al-Hassan ibn Mahbub from ‘Abdallah ibn Sinan from abu ‘Abdallah (a. s.) who has said the following. “Nothing appeared to Allah in a thing except that He knew it before al-Bada’ would take place.”

مجهول

Chapter on al-Bida’ - Hadith 1841

9ـ عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله لَمْ يَبْدُ لَهُ مِنْ جَهْلٍ.

9. It is narrated from him (Muhammad Ibn Yahya al-Attar) from Ahmad (Ibn Muhammad), from al-Hassan ibn Ali ibn Faddal, from Dawud ibn Farqad, from ‘Amr ibn ‘Uthman al-Juhanni that Abu Abdillah al-Sadiq (as) said: "Al-Bada' does take place to Allah (swt) from ignorance."

مجهول

Chapter on al-Bida’ - Hadith 1842

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) هَلْ يَكُونُ الْيَوْمَ شَيْ‏ءٌ لَمْ يَكُنْ فِي عِلْمِ الله بِالامْسِ قَالَ لا مَنْ قَالَ هَذَا فَأَخْزَاهُ الله قُلْتُ أَ رَأَيْتَ مَا كَانَ وَمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ الله قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ.

10. It is narrated from Ali ibn Ibrahim from Muhammad ibn ibn ‘Isa from Yunus from Mansur ibn Hazim who has said the following. I asked abu ‘Abdallah (a. s.), “Can anything happen today that was not in the knowledge of Allah the day before?’ The Imam (a. s.) said, “No, this does not happen. Whoever would say so Allah will make him to suffer a great deal.” I then said, “Do you consider that all that were there and all that will take place up to the Day of Judgment are all in the knowledge of Allah?” The Imam said, “Yes, it was so before He created the creatures.”

مجهول

Chapter on al-Bida’ - Hadith 1843

11ـ عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَوْ عَلِمَ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الاجْرِ مَا فَتَرُوا عَنِ الْكَلامِ فِيهِ.

11. It is narrated from Ali ibn Muhammad from Yunus from Malik al-Juhanni who has said the following. “I heard Imam abu ‘Abdallah (a. s.) saying, ‘Had the people known of the reward in the belief in al-Bada’ there would have been no weakness in their words about it.”

صحيح

Chapter on al-Bida’ - Hadith 1844

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لله بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَالْمَشِيئَةِ وَالسُّجُودِ وَالْعُبُودِيَّةِ وَالطَّاعَةِ.

12. It is narrated from a number of our peole from Ahmad ibn Muhammad ibn Khalid fro some of our people from Muhammad ibn ‘Amr al-Kufi brother of Yahya from Murazim ibn Hakimwhos has said the following. I heard abu ‘Abdallah (a. s.) saying, “No prophet has ever proclaimed prophethood before acknowledging before Allah about five things. Acknowledgement of al-Bada’, of the wish of Allah, the prostration, affirmation of worshipping and obedience.”

مجهول

Chapter on al-Bida’ - Hadith 1845

13ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ جَهْمِ بْنِ أَبِي جَهْمَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ أَخْبَرَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِمَا كَانَ مُنْذُ كَانَتِ الدُّنْيَا وَبِمَا يَكُونُ إِلَى انْقِضَاءِ الدُّنْيَا وَأَخْبَرَهُ بِالْمَحْتُومِ مِنْ ذَلِكَ وَاسْتَثْنَى عَلَيْهِ فِيمَا سِوَاهُ.

13. With the same chain of narrators it is narrated from Ahmad ibn Muhammad from Ja‘far ibn Muhammad from Yunus from Jahm ibn abu Jahma from whom he narrated from abu ‘Abdallah (a. s.) who has said the following. “Allah, the Most Holy, the Most High, inform Prophet Muhammad about all that was there from the beginning of the world and that will be there to the end of the world. He informed him about is definit in them and made an except about what is otherwise.”

مرسل

Chapter on al-Bida’ - Hadith 1846

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ مَا بَعَثَ الله نَبِيّاً قَطُّ إِلا بِتَحْرِيمِ الْخَمْرِ وَأَنْ يُقِرَّ لله بِالْبَدَاءِ.

14. It is narrated from Ali ibn Ibrahim from his father from al-Rayyan ibn al-Salt who has said the following. “I heard Imam al-Rida (a. s.) saying, “Allah never sent a prophet without the law that prohibits the use of wine and without belief in al-Bada.’”

مرسل

Chapter on al-Bida’ - Hadith 1847

15ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ سُئِلَ الْعَالِمُ (عَلَيْهِ السَّلام) كَيْفَ عِلْمُ الله قَالَ عَلِمَ وَشَاءَ وَأَرَادَ وَقَدَّرَ وَقَضَى وَأَمْضَى فَأَمْضَى مَا قَضَى وَقَضَى مَا قَدَّرَ وَقَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَبِمَشِيئَتِهِ كَانَتِ الارَادَةُ وَبِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَبِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَبِقَضَائِهِ كَانَ الامْضَاءُ وَالْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَالْمَشِيئَةُ ثَانِيَةٌ وَالارَادَةُ ثَالِثَةٌ وَالتَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالامْضَاءِ فَلله تَبَارَكَ وَتَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَفِيمَا أَرَادَ لِتَقْدِيرِ الاشْيَاءِ فَإِذَا وَقَعَ الْقَضَاءُ بِالامْضَاءِ فَلا بَدَاءَ فَالْعِلْمُ فِي الْمَعْلُومِ قَبْلَ كَوْنِهِ وَالْمَشِيئَةُ فِي الْمُنْشَإِ قَبْلَ عَيْنِهِ وَالارَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَالتَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَتَوْصِيلِهَا عِيَاناً وَوَقْتاً وَالْقَضَاءُ بِالامْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولاتِ ذَوَاتِ الاجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذَوِي لَوْنٍ وَرِيحٍ وَوَزْنٍ وَكَيْلٍ وَمَا دَبَّ وَدَرَجَ مِنْ إِنْسٍ وَجِنٍّ وَطَيْرٍ وَسِبَاعٍ وَغَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ فَلله تَبَارَكَ وَتَعَالَى فِيهِ الْبَدَاءُ مِمَّا لا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلا بَدَاءَ وَالله يَفْعَلُ مَا يَشَاءُ فَبِالْعِلْمِ عَلِمَ الاشْيَاءَ قَبْلَ كَوْنِهَا وَبِالْمَشِيئَةِ عَرَّفَ صِفَاتِهَا وَحُدُودَهَا وَأَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَبِالارَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَصِفَاتِهَا وَبِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَعَرَّفَ أَوَّلَهَا وَآخِرَهَا وَبِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَدَلَّهُمْ عَلَيْهَا وَبِالامْضَاءِ شَرَحَ عِللها وَأَبَانَ أَمْرَهَا وَذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ.

15. It is narrated from al-Husayn ibn Muhammad from Mu’alla ibn Muhammad who has said the following. “The ‘Alim (scholar) was asked, ‘How is the knowledge of Allah?” He replied, “He knew, He wanted, He willed, He measured, He decreed and He allowed it to happen. He let happen what He had decreed and decreed what he had measured and measured what He had willed. From His knowledge was His wish. From His wish was His will and from His will was His measuring. From His measuring was His decree and from His decree was His letting it to happen. Knowledge is before the wish. The wish is the second and the will is the third. Measuring happens up on the decree to let it happen. For Allah, the Most Holy, the Most High, there is al-Bada’ in whatever He knows when He wants and in the will to measure things. When the decree is issued to let it happen then there is no al-Bada’. Thus, the knowledge of the object of knowledge is before it comes into existence. The wish for the object of wish is before its substance. The will in what is willed is before it is established. The measuring of these objects of knowledge is before their details and before their reaching the stage of being manifested in their substance and time. The decree to let it happen is decisive in the acts with body and what is perceived with the senses of the colored having smells and weight and measurement and things walking, crawling and creeping on earth of man, Jinn, birds, beasts and others that are comprehended with the senses. Al-Bada’ happens with Allah in the matters that have no substance. When substance and meaning would appear then there is no al-Bada’. Allah does whatever He wants. With knowledge He has the knowledge of the things before their coming into existence. With the wish He has the knowledge their qualities and their limits. He invented them before they became manifest. With the will He distinguished them in their colors and qualities. With measurement He measured their sustenance and and made their beginning and end. With the decree He made public for people their places and guided them thereto. With the letting them to happen He explained the reasons and made the affairs public. This is the planing of the Most Majestic, the All-knowing.”

حسن

Chapter on the issue that there is nothing in heavens and earth but that they are in seven - Hadith 1848

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ الله وَعَبْدِ الله بْنِ مُسْكَانَ جَمِيعاً عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لا يَكُونُ شَيْ‏ءٌ فِي الارْضِ وَلا فِي السَّمَاءِ إِلا بِهَذِهِ الْخِصَالِ السَّبْعِ بِمَشِيئَةٍ وَإِرَادَةٍ وَقَدَرٍ وَقَضَاءٍ وَإِذْنٍ وَكِتَابٍ وَأَجَلٍ فَمَنْ زَعَمَ أَنَّهُ يَقْدِرُ عَلَى نَقْضِ وَاحِدَةٍ فَقَدْ كَفَرَ. وَرَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ الله وَابْنِ مُسْكَانَ مِثْلَهُ.

1. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id and Muhammad ibn Khalid altogether from Fudala ibn Ayyub from Muhammad ibn ‘Ammara from Hariz ibn ‘Abdallah and ‘Abdallah ibn Maskan altogether from abu ‘Abdallah (a. s.) who said the following. “There is nothing in the heavens and on earth without these seven charateristics: the wish, the will, the measure, the decree, the permission, the record and duration. Whoever thinks that he can do without any one of these he has become a unbeliever.” From Ali ibn Ibrahim from his father from Muhammad ibn Hafs from Muhammad ibn ‘Ammara from Hariz ibn ‘Abdallah and ibn Maskan a similar Hadith is narrated.

مجهول بسنديه

Chapter on the issue that there is nothing in heavens and earth but that they are in seven - Hadith 1849

2ـ وَرَوَاهُ أَيْضاً عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ لا يَكُونُ شَيْ‏ءٌ فِي السَّمَاوَاتِ وَلا فِي الارْضِ إِلا بِسَبْعٍ بِقَضَاءٍ وَقَدَرٍ وَإِرَادَةٍ وَمَشِيئَةٍ وَكِتَابٍ وَأَجَلٍ وَإِذْنٍ فَمَنْ زَعَمَ غَيْرَ هَذَا فَقَدْ كَذَبَ عَلَى الله أَوْ رَدَّ عَلَى الله عَزَّ وَجَلَّ.

2. He has narrated it from his father from Muhammad ibn Khalid from Zakariya ibn ‘Imran from abu al-Hassan Musa ibn Ja‘far (a. s.) who has said the following. There is nothing in heavens or on earth without seven: the decree, the measure, the will, the wish, the record (book) the duration and the permission. Whoever, would think something else he certainly has spoken a lie against Allah or has rejected Allah, the Most Holy, the Most High.

مجهول

Chapter on Wish and Will - Hadith 1850

1ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام) يَقُولُ لا يَكُونُ شَيْ‏ءٌ إِلا مَا شَاءَ الله وَأَرَادَ وَقَدَّرَ وَقَضَى قُلْتُ مَا مَعْنَى شَاءَ قَالَ ابْتِدَاءُ الْفِعْلِ قُلْتُ مَا مَعْنَى قَدَّرَ قَالَ تَقْدِيرُ الشَّيْ‏ءِ مِنْ طُولِهِ وَعَرْضِهِ قُلْتُ مَا مَعْنَى قَضَى قَالَ إِذَا قَضَى أَمْضَاهُ فَذَلِكَ الَّذِي لا مَرَدَّ لَهُ.

1. It is narrated from Ali ibn Muhammad ibn ‘Abdallah from Ahmad ibn abu ‘Abdallah from his father from Muhammad ibn Sulayman al-Daylami from Ali ibn Ibrahim al-Hashimi who has said the following. “I heard abu al-Hassan Musa ibn Ja‘far (a. s.) saying, ‘There can nothing until Allah would wish it to be, will, measure and decree.” I asked what is the meaning of wish (Sha’a)? The Imam replied, “It is to begin the act.” I asked, “What is the meaning of measure (Qaddara)? The Imam replied, “It is measuring the length and the width of something.” I asked what is the meaning of decree (Qada)? The Imam replied, “When He decrees He lets it happen and this is when it becomes unavoidable to happen.”

ضعيف

Chapter on Wish and Will - Hadith 1851

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) شَاءَ وَأَرَادَ وَقَدَّرَ وَقَضَى قَالَ نَعَمْ قُلْتُ وَأَحَبَّ قَالَ لا قُلْتُ وَكَيْفَ شَاءَ وَأَرَادَ وَقَدَّرَ وَقَضَى وَلَمْ يُحِبَّ قَالَ هَكَذَا خَرَجَ إِلَيْنَا.

2. It is narrated from Ali ibn Ibrahim from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from Aban from abu Basir who has said the following. “asked abu ‘Abdallah (a. s.) about, “(Allah) Wished, Willed, Measured and Decreed.” The Imam said, “Yes.” I asked, “Did He love?” The Imam said, “No.” I asked, “How is it that He wished, willed measured and decreed but did not love?” The Imam said, “This is how it has come to us.”

موثق كالصحيح

Chapter on Wish and Will - Hadith 1852

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ أَمَرَ الله وَلَمْ يَشَأْ وَشَاءَ وَلَمْ يَأْمُرْ أَمَرَ إِبْلِيسَ أَنْ يَسْجُدَ لآِدَمَ وَشَاءَ أَنْ لا يَسْجُدَ وَلَوْ شَاءَ لَسَجَدَ وَنَهَى آدَمَ عَنْ أَكْلِ الشَّجَرَةِ وَشَاءَ أَنْ يَأْكُلَ مِنْهَا وَلَوْ لَمْ يَشَأْ لَمْ يَأْكُلْ.

3. It is narrated from Ali ibn Ibrahim from his father from Ali ibn Ma‘bad from Wasil ibn Sulayman from ‘Abdallah ibn Sinan who has said the following. “I heared Imam Abi ‘Abdallah (a. s.) saying, “Allah commanded but did not want. He wanted but did not command. He commanded Satan to prostrate but He did not want it. If He wanted Satan would have prostrated. He prohibited Adam from eating of the tree and wanted him to eat. Had He not wanted he would not have ate.”

مجهول

Chapter on Wish and Will - Hadith 1853

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ إِنَّ لله إِرَادَتَيْنِ وَمَشِيئَتَيْنِ إِرَادَةَ حَتْمٍ وَإِرَادَةَ عَزْمٍ يَنْهَى وَهُوَ يَشَاءُ وَيَأْمُرُ وَهُوَ لا يَشَاءُ أَ وَمَا رَأَيْتَ أَنَّهُ نَهَى آدَمَ وَزَوْجَتَهُ أَنْ يَأْكُلا مِنَ الشَّجَرَةِ وَشَاءَ ذَلِكَ وَلَوْ لَمْ يَشَأْ أَنْ يَأْكُلا لَمَا غَلَبَتْ مَشِيئَتُهُمَا مَشِيئَةَ الله تَعَالَى وَأَمَرَ إِبْرَاهِيمَ أَنْ يَذْبَحَ إِسْحَاقَ وَلَمْ يَشَأْ أَنْ يَذْبَحَهُ وَلَوْ شَاءَ لَمَا غَلَبَتْ مَشِيئَةُ إِبْرَاهِيمَ مَشِيئَةَ الله تَعَالَى.

4. It is narrated from Ali ibn Ibrahim from al-Mukhtar ibn Muhammad al-Hamadani and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi altogether from al-Fath ibn Yazid al-Jurjani from abu al-Hassan (a. s.) who has said the following. “Allah has two wills and two wishes. He has a definite will and an intended will. He prohibits but He wants it. He commands but He does not want it. Consider that He prohibited Adam and his spouse from eating of the tree but He wanted them to eat. Had He not wanted their wish would not have surpassed Allah’s wish. He commanded Ibrahim to slaughter Ishaq but He did not want it to happen. Had He wanted it the wish of Ibrahim would not have surpassed the wish of Allah, the Most High.”

مجهول

Chapter on Wish and Will - Hadith 1854

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ شَاءَ وَأَرَادَ وَلَمْ يُحِبَّ وَلَمْ يَرْضَ شَاءَ أَنْ لا يَكُونَ شَيْ‏ءٌ إِلا بِعِلْمِهِ وَأَرَادَ مِثْلَ ذَلِكَ وَلَمْ يُحِبَّ أَنْ يُقَالَ ثَالِثُ ثَلاثَةٍ وَلَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ.

5. It is narrated from Ali ibn Ibrahim from his father from Ali ibn Ma‘bad from Durost ibn abu Mansur from Fudayl ibn Yasar who has said the following. “I heard Imam abu ‘Abdallah (a. s.) saying, ‘He wanted and willed and did not love and did not agree. He wanted something nor to happen except in His knowledge and He willed in the same way but He did not love it to be said, “The third of the three and He did not agree that His servants become unbelievers.”

ضعيف

Chapter on Wish and Will - Hadith 1855

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ الله يَا ابْنَ آدَمَ بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَبِقُوَّتِي أَدَّيْتَ فَرَائِضِي وَبِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي جَعَلْتُكَ سَمِيعاً بَصِيراً قَوِيّاً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ الله وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَذَاكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَأَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَذَاكَ أَنَّنِي لا أُسْأَلُ عَمَّا أَفْعَلُ وَهُمْ يُسْأَلُونَ.

6. It is narrated from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn Abu Nasr who has that Imam Abul Hassan al-Rida has said the following: “Allah said, ‘O son of Adam through My wish you came into existence and it is you who wish for yourself whatever you wish. Through My power you fulfill your obligations and through My bounties you receive strength to disobey Me. I made you to hear and see and be strong. Whatever good you receive is from Allah and whatever evil afflicts you is from your own self. It is because I deserve credit in your good deeds and you are held accountable for your bad deeds. This is because I am not asked what I do but they are held accountable for what they do.”

صحيح

Chapter on Test and Choice - Hadith 1856

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا مِنْ قَبْضٍ وَلا بَسْطٍ إِلا وَلله فِيهِ مَشِيئَةٌ وَقَضَاءٌ وَابْتِلاءٌ.

1. It is narrated from Ali ibn Ibrahim ibn Hashim from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from Hamza ibn al-Tayyar from Imam abu ‘Abdallah (a. s.) who has said the following. “There is no expansion or reduction but that Allah therein has a wish, decree and testing.”

حسن

Chapter on Test and Choice - Hadith 1857

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ فِيهِ قَبْضٌ أَوْ بَسْطٌ مِمَّا أَمَرَ الله بِهِ أَوْ نَهَى عَنْهُ إِلا وَفِيهِ لله عَزَّ وَجَلَّ ابْتِلاءٌ وَقَضَاءٌ.

2. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Fudala ibn Ayyub from Hamza ibn Muhammad al-Tayyar from abu ‘Abdallah (a. s.) who has said the following. “ There is nothing in which there is expansion or reduction of the matters that Allah has commanded or has prohibited except that Allah, the Most Holy, the Most High, therein has a decree and a testing.”

حسن

Chapter on Fortunateness and Un-fortunateness - Hadith 1858

1ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خَلَقَ السَّعَادَةَ وَالشَّقَاءَ قَبْلَ أَنْ يَخْلُقَ خَلْقَهُ فَمَنْ خَلَقَهُ الله سَعِيداً لَمْ يُبْغِضْهُ أَبَداً وَإِنْ عَمِلَ شَرّاً أَبْغَضَ عَمَلَهُ وَلَمْ يُبْغِضْهُ وَإِنْ كَانَ شَقِيّاً لَمْ يُحِبَّهُ أَبَداً وَإِنْ عَمِلَ صَالِحاً أَحَبَّ عَمَلَهُ وَأَبْغَضَهُ لِمَا يَصِيرُ إِلَيْهِ فَإِذَا أَحَبَّ الله شَيْئاً لَمْ يُبْغِضْهُ أَبَداً وَإِذَا أَبْغَضَ شَيْئاً لَمْ يُحِبَّهُ أَبَداً.

1. It is narrated from Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Saffron ibn Yahya from Mansur ibn Hazim from Imam abu ‘Abdallah (a. s.) who has said the following. “Allah created good fortune and bad fortune before He created the creatures. Whoever Allah has created fortunate He never becomes angry with him even though he may do bad deeds. He to reach and nor do the deep diving intelligence is capable to grasp. Most High is Allah. It is He who is not subject to the effects of the numbered time or extended period or limited attributes. Glorious is Allah, Who has no beginning that started or a destination that would close or an end that would finish. Glorious is He Who is just as He Him Self has introduced. Those who speak of His attributes can never praise Him duly. He gave to everything a limit at the time of its creation for their non- similarity to Him and His none-similarity to them. For Him th of would dislike his deeds but his own self. If he is an unfortunate He would never love him even if he would do good deeds. He would love his deeds but not his own self because of what he will end up to. If Allah would love someone He will not dislike him and if He would dislike someone He will not love him.”

مجهول كالصحيح

Chapter on Fortunateness and Un-fortunateness - Hadith 1859

2ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) جَالِساً وَقَدْ سَأَلَهُ سَائِلٌ فَقَالَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ الله مِنْ أَيْنَ لَحِقَ الشَّقَاءُ أَهْلَ الْمَعْصِيَةِ حَتَّى حَكَمَ الله لَهُمْ فِي عِلْمِهِ بِالْعَذَابِ عَلَى عَمَلِهِمْ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّهَا السَّائِلُ حُكْمُ الله عَزَّ وَجَلَّ لا يَقُومُ لَهُ أَحَدٌ مِنْ خَلْقِهِ بِحَقِّهِ فَلَمَّا حَكَمَ بِذَلِكَ وَهَبَ لاهْلِ مَحَبَّتِهِ الْقُوَّةَ عَلَى مَعْرِفَتِهِ وَوَضَعَ عَنْهُمْ ثِقْلَ الْعَمَلِ بِحَقِيقَةِ مَا هُمْ أَهْلُهُ وَوَهَبَ لاهْلِ الْمَعْصِيَةِ الْقُوَّةَ عَلَى مَعْصِيَتِهِمْ لِسَبْقِ عِلْمِهِ فِيهِمْ وَمَنَعَهُمْ إِطَاقَةَ الْقَبُولِ مِنْهُ فَوَافَقُوا مَا سَبَقَ لَهُمْ فِي عِلْمِهِ وَلَمْ يَقْدِرُوا أَنْ يَأْتُوا حَالاً تُنْجِيهِمْ مِنْ عَذَابِهِ لانَّ عِلْمَهُ أَوْلَى بِحَقِيقَةِ التَّصْدِيقِ وَهُوَ مَعْنَى شَاءَ مَا شَاءَ وَهُوَ سِرُّهُ‏.

2. It is narrated from Ali ibn Muhammad (in a marfu‘ manner) from shu‘ayb al-‘aqaqufi from abu Basir who has said the following. “I was in presence of Imam abu ‘abdallah (a. s.) when a certain person asked him saying, ‘May Allah take my soul in service for your cause, O great-great-great-great-grandson of the holy Prophet (s. a.), where from misfortune took hold of the people committing sins and so Allah in His knowledge deemed it for them to suffer?” The Imam said, “It is the judgment of Allah, the Most Holy, the Most High and no one has the right (to oppose it). When passed such judgment He gave to the people of love the ability to know Him and relieved them of the hardships of deeds by means of what they are capable of and He gave the people of sins the ability to commit sins due His early knowledge and denying them the power to accept from Him, thus, they agree with what is in His knowledge about them and they remain unable to do things that would save them from His punishment. It is because His knowledge is more preferred in the reality of judgment and acknowledgement and this is what is meant by He wanted what He wanted and it is His secret”

مرفوع

Chapter on Fortunateness and Un-fortunateness - Hadith 1860

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ يُسْلَكُ بِالسَّعِيدِ فِي طَرِيقِ الاشْقِيَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ السَّعَادَةُ وَقَدْ يُسْلَكُ بِالشَّقِيِّ فِي طَرِيقِ السُّعَدَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ الشَّقَاءُ إِنَّ مَنْ كَتَبَهُ الله سَعِيداً وَإِنْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلا فُوَاقُ نَاقَةٍ خَتَمَ لَهُ بِالسَّعَادَةِ.

3. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from al-Nadr ibn Suwayd for Yahya ibn ‘Imran al-Halabi from Mu’alla ibn ‘Uthman from Ali ibn Hanzala from Imam abu ‘Abdallah (a. s.) Who has said the following. The Imam said, “A fortunate person is made to walk on the path of the unfortunate ones so much so that people would say, “How similar has he become with them? In fact, he has become one of them. Then good fortune helps him. Sometimes a unfortunate one is made to walk on the path of the fortunate ones and people begins to say, “How similar has he become with them? In fact, he has become one of them. But misfortune takes hold of him. Whoever Allah has written to be of the fortunate ones, even if very little time, such equal to the period between two breast-feeding of a camel her young, would have been left from his life in this world Allah will make it end in good fortune.

مجهول

Good and Evil - Hadith 1861

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ وَعَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ مِمَّا أَوْحَى الله إِلَى مُوسَى (عَلَيْهِ السَّلام) وَأَنْزَلَ عَلَيْهِ فِي التَّوْرَاةِ أَنِّي أَنَا الله لا إِلَهَ إِلا أَنَا خَلَقْتُ الْخَلْقَ وَخَلَقْتُ الْخَيْرَ وَأَجْرَيْتُهُ عَلَى يَدَيْ مَنْ أُحِبُّ فَطُوبَى لِمَنْ أَجْرَيْتُهُ عَلَى يَدَيْهِ وَأَنَا الله لا إِلَهَ إِلا أَنَا خَلَقْتُ الْخَلْقَ وَخَلَقْتُ الشَّرَّ وَأَجْرَيْتُهُ عَلَى يَدَيْ مَنْ أُرِيدُهُ فَوَيْلٌ لِمَنْ أَجْرَيْتُهُ عَلَى يَدَيْهِ.

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Mahbub and Ali ibn al-Hakam from Mu’awiya ibn Wahab from (Imam) abu ‘Abd Allah (a. s.), who said the following: “I heard (Imam) abu ‘Abd Allah (a. s.), saying, ‘It was of the facts that Allah revealed to Moses and sent down in the Torah, ‘I am Allah, no one deserves to be obeyed and worshipped besides Me. I have created the creatures and created the Good and made it to run through the hands of those whom I love. Fortunate are those through whose hands I have made the Good to continue. I am Allah, no one deserves to be obeyed and worshipped besides Me. I created the creatures and created Evil and made it to run through the hands of whomever I wanted. Unfortunate, therefore, are those through whose hands I have made evil to run.’”

صحيح

Good and Evil - Hadith 1862

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ فِي بَعْضِ مَا أَنْزَلَ الله مِنْ كُتُبِهِ أَنِّي أَنَا الله لا إِلَهَ إِلا أَنَا خَلَقْتُ الْخَيْرَ وَخَلَقْتُ الشَّرَّ فَطُوبَى لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الْخَيْرَ وَوَيْلٌ لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الشَّرَّ وَوَيْلٌ لِمَنْ يَقُولُ كَيْفَ ذَا وَكَيْفَ ذَا.

A number of our people have narrated from Ahmad ibn Muhammad from his father from Ibn Abi ‘Umayr from Muhammad ibn Hakim from Muhammad ibn Muslim who has said that he heard (Imam) abu Ja’far (a. s.), say the following: “In certain matters that Allah has revealed through His books is, ‘I am Allah. No one deserves to be obeyed and worshipped besides Me. I created the Good and Evil. Fortunate are those through whose hands I have made good to run and unfortunate are those through whose hands I have made evil to run and unfortunate are those who say, “How is this and how is that.’”

حسن على الظاهر

Good and Evil - Hadith 1863

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَكَّارِ بْنِ كَرْدَمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ وَعَبْدِ الْمُؤْمِنِ الانْصَارِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ الله عَزَّ وَجَلَّ أَنَا الله لا إِلَهَ إِلا أَنَا خَالِقُ الْخَيْرِ وَالشَّرِّ فَطُوبَى لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الْخَيْرَ وَوَيْلٌ لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الشَّرَّ وَوَيْلٌ لِمَنْ يَقُولُ كَيْفَ ذَا وَكَيْفَ هَذَا قَالَ يُونُسُ يَعْنِي مَنْ يُنْكِرُ هَذَا الامْرَ بِتَفَقُّهٍ فِيهِ.

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Bakkar from Kardam, from Mufaddal ibn ‘Umar and ‘Abd al-Mu’min al-Ansari from (Imam) abu ‘Abd Allah (a. s.), who has said the following: “Allah, the Most Holy, the Most High, has said, ‘I am Allah. No one deserves to be obeyed and worshipped besides I the Creator of good and evil. Fortunate are those through whose hands I have made good to run and unfortunate are those through whose hands I have made evil to run and unfortunate are those who say, “How is this and how is that?”’ “Yunus has said, ‘It means they are those who deny this fact instead of having proper understanding of it.’”

مجهول

Predestination, Fate and the Middle Road in Between - Hadith 1864

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَإِسْحَاقَ بْنِ مُحَمَّدٍ وَغَيْرِهِمَا رَفَعُوهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) جَالِساً بِالْكُوفَةِ بَعْدَ مُنْصَرَفِهِ مِنْ صِفِّينَ إِذْ أَقْبَلَ شَيْخٌ فَجَثَا بَيْنَ يَدَيْهِ ثُمَّ قَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ مَسِيرِنَا إِلَى أَهْلِ الشَّامِ أَ بِقَضَاءٍ مِنَ الله وَقَدَرٍ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَجَلْ يَا شَيْخُ مَا عَلَوْتُمْ تَلْعَةً وَلا هَبَطْتُمْ بَطْنَ وَادٍ إِلا بِقَضَاءٍ مِنَ الله وَقَدَرٍ فَقَالَ لَهُ الشَّيْخُ عِنْدَ الله أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَهُ مَهْ يَا شَيْخُ فَوَ الله لَقَدْ عَظَّمَ الله الاجْرَ فِي مَسِيرِكُمْ وَأَنْتُمْ سَائِرُونَ وَفِي مَقَامِكُمْ وَأَنْتُمْ مُقِيمُونَ وَفِي مُنْصَرَفِكُمْ وَأَنْتُمْ مُنْصَرِفُونَ وَلَمْ تَكُونُوا فِي شَيْ‏ءٍ مِنْ حَالاتِكُمْ مُكْرَهِينَ وَلا إِلَيْهِ مُضْطَرِّينَ فَقَالَ لَهُ الشَّيْخُ وَكَيْفَ لَمْ نَكُنْ فِي شَيْ‏ءٍ مِنْ حَالاتِنَا مُكْرَهِينَ وَلا إِلَيْهِ مُضْطَرِّينَ وَكَانَ بِالْقَضَاءِ وَالْقَدَرِ مَسِيرُنَا وَمُنْقَلَبُنَا وَمُنْصَرَفُنَا فَقَالَ لَهُ وَتَظُنُّ أَنَّهُ كَانَ قَضَاءً حَتْماً وَقَدَراً لازِماً إِنَّهُ لَوْ كَانَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَالْعِقَابُ وَالامْرُ وَالنَّهْيُ وَالزَّجْرُ مِنَ الله وَسَقَطَ مَعْنَى الْوَعْدِ وَالْوَعِيدِ فَلَمْ تَكُنْ لائِمَةٌ لِلْمُذْنِبِ وَلا مَحْمَدَةٌ لِلْمُحْسِنِ وَلَكَانَ الْمُذْنِبُ أَوْلَى بِالاحْسَانِ مِنَ الْمُحْسِنِ وَلَكَانَ الْمُحْسِنُ أَوْلَى بِالْعُقُوبَةِ مِنَ الْمُذْنِبِ تِلْكَ مَقَالَةُ إِخْوَانِ عَبَدَةِ الاوْثَانِ وَخُصَمَاءِ الرَّحْمَنِ وَحِزْبِ الشَّيْطَانِ وَقَدَرِيَّةِ هَذِهِ الامَّةِ وَمَجُوسِهَا إِنَّ الله تَبَارَكَ وَتَعَالَى كَلَّفَ تَخْيِيراً وَنَهَى تَحْذِيراً وَأَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَلَمْ يُعْصَ مَغْلُوباً وَلَمْ يُطَعْ مُكْرِهاً وَلَمْ يُمَلِّكْ مُفَوِّضاً وَلَمْ يَخْلُقِ السَّمَاوَاتِ وَالارْضَ وَمَا بَيْنَهُمَا بَاطِلاً وَلَمْ يَبْعَثِ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ عَبَثاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ فَأَنْشَأَ الشَّيْخُ يَقُولُ. أَنْتَ الامَامُ الَّذِي نَرْجُـــو بِطَاعَـــتِهِ يَـــــوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناً أَوْضَحْتَ مِنْ أَمْرِنَا مَا كَانَ مُلْتَبِساً جَــــزَاكَ رَبُّكَ بِالاحْســــَانِ إِحْسَاناً

Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Ishaq ibn Muhammad and others, in a marfu‘ manner, who have said the following. “Once in Kufa, after Amir al-Mu’minin Ali’s (a. s.), return from Siffin, a man came to him and sat with his legs folded underneath in front of the Imam and said, ‘O Amir al-Mu’minin, tell us about our journey against the people of Sham (Syria). Was it because of Allah’s decree and determination or not?’ ‘Amir al-Mu’minin Ali said, “Yes, O Shaykh, every hill that you climbed and every valley that you crossed was because of the decree and the determination of Allah.”’ The Shaykh then said, ‘Will my tiring efforts be counted in the sight of Allah, O Amir al-Mu’minin?’ “The Imam said, ‘Be patient, O Shaykh. I swear by Allah that He will grant you a great reward for your journey wherever you traveled, for your stay wherever you rested and for your return when you were headed back. In none of these conditions that you went through were you coerced or compelled.’ The Shaykh then said, ‘How can we not be considered compelled or coerced when all of our journey, rest and return were because of the decree and determination of Allah?’ “The Imam said, ‘Do you think it was all due to unavoidable decree and binding determination? Had it been so all the reward, punishment, commandments, orders and warnings from Allah would remain invalid and meaningless. The promise and warnings would fall apart. No one could blame the sinners and no one would praise the people of good deeds. The sinners could have been more deserving than the people of good deeds could, and the latter ones could have deserved more punishment. Such can only be the belief of the idol worshippers, the enemies of the Beneficent, of the party of Satan, the determinist of this Ummah (nation) and her Zoroastrians. ‘Allah, the Most Holy, the Most High, has obligated people on the basis of their freedom and choice. His prohibitions serve as warnings. He rewards a great deal for very little of deeds. Disobedience to Him is not due to His weakness or His defeat. Obedience to Him is not due to compulsion and coercion. He has not given the power to people in the absolute sense. He has not created the heavens and the earth and all that is between them without a purpose. He has not sent the messengers and the prophets to warn and promise people just to play a trick. Such could only be the belief of the unbelievers. Woe is for the unbelievers to suffer in the fire.’ “The Shaykh then recited the following lines that he composed instantaneously: ‘You are the Imam whose obedience, one day, we hope, Salvation it will bring and forgiveness from the Beneficent (God). Explain you did our issue that was vague. May your Lord reward (your) favor with (His) favor.’”

مرفوع

Predestination, Fate and the Middle Road in Between - Hadith 1865

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله قَالَ مَنْ زَعَمَ أَنَّ الله يَأْمُرُ بِالْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى الله وَمَنْ زَعَمَ أَنَّ الْخَيْرَ وَالشَّرَّ إِلَيْهِ فَقَدْ كَذَبَ عَلَى الله.

Husayn ibn Ali al-Washsha’ from Hammad ibn ‘Uthman from Abu Basir from Abu ‘Abdillah (a. s.), who said: “Whoever thinks that Allah orders people to commit sins has ascribed lies to Allah and whoever thinks that good and evil are from Allah has ascribed lies to Allah.” <br>(See also Hadith No. 6 below).

ضعيف على المشهور

Predestination, Fate and the Middle Road in Between - Hadith 1866

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ فَقُلْتُ الله فَوَّضَ الامْرَ إِلَى الْعِبَادِ قَالَ الله أَعَزُّ مِنْ ذَلِكَ قُلْتُ فَجَبَرَهُمْ عَلَى الْمَعَاصِي قَالَ الله أَعْدَلُ وَأَحْكَمُ مِنْ ذَلِكَ قَالَ ثُمَّ قَالَ قَالَ الله يَا ابْنَ آدَمَ أَنَا أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَأَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي عَمِلْتَ الْمَعَاصِيَ بِقُوَّتِيَ الَّتِي جَعَلْتُهَا فِيكَ.

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al- Husayn ibn Ali al-Washsha’ the following from abu al-Hassan al-Rida (a. s.),: “Once I asked the Imam (a. s.), ‘Has Allah left all the matters to people?’ The Imam said, ‘Allah, Most Exalted, is by far above and beyond such things.’ I then asked, ‘Has He compelled them to commit sins?’ The Imam said, ‘Allah’s justice and His judgment are far above and beyond such things.’ The Imam further said, ‘Allah has said, “O sons of Adam, I have more credit in your good deeds than you yourself do and you have more responsibility for your bad deeds than I do. You commit sins with the power that I have given to you.’”

ضعيف على المشهور

Predestination, Fate and the Middle Road in Between - Hadith 1867

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ قَالَ لِي أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) يَا يُونُسُ لا تَقُلْ بِقَوْلِ الْقَدَرِيَّةِ فَإِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ الْجَنَّةِ وَلا بِقَوْلِ أَهْلِ النَّارِ وَلا بِقَوْلِ إِبْلِيسَ فَإِنَّ أَهْلَ الْجَنَّةِ قَالُوا الْحَمْدُ لله الَّذِي هَدانا لِهذا وَما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا الله وَقَالَ أَهْلُ النَّارِ رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَكُنَّا قَوْماً ضالِّينَ وَقَالَ إِبْلِيسُ رَبِّ بِما أَغْوَيْتَنِي فَقُلْتُ وَالله مَا أَقُولُ بِقَوْلِهِمْ وَلَكِنِّي أَقُولُ لا يَكُونُ إِلا بِمَا شَاءَ الله وَأَرَادَ وَقَدَّرَ وَقَضَى فَقَالَ يَا يُونُسُ لَيْسَ هَكَذَا لا يَكُونُ إِلا مَا شَاءَ الله وَأَرَادَ وَقَدَّرَ وَقَضَى يَا يُونُسُ تَعْلَمُ مَا الْمَشِيئَةُ قُلْتُ لا قَالَ هِيَ الذِّكْرُ الاوَّلُ فَتَعْلَمُ مَا الارَادَةُ قُلْتُ لا قَالَ هِيَ الْعَزِيمَةُ عَلَى مَا يَشَاءُ فَتَعْلَمُ مَا الْقَدَرُ قُلْتُ لا قَالَ هِيَ الْهَنْدَسَةُ وَوَضْعُ الْحُدُودِ مِنَ الْبَقَاءِ وَالْفَنَاءِ قَالَ ثُمَّ قَالَ وَالْقَضَاءُ هُوَ الابْرَامُ وَإِقَامَةُ الْعَيْنِ قَالَ فَاسْتَأْذَنْتُهُ أَنْ أُقَبِّلَ رَأْسَهُ وَقُلْتُ فَتَحْتَ لِي شَيْئاً كُنْتُ عَنْهُ فِي غَفْلَةٍ.

Ali ibn Ibrahim has narrated from his father from Isma‘il ibn Marrar from Yunus ibn ‘Abd al-Rahman who has said that abu al-Hassan al-Rida (a. s.), said to me the following: “O Yunus do not say what pre-determinists say. The pre- determinists do not say what people of paradise say or what people of hell say or what Satan says. The people of paradise say, ‘. . . all praise is due to Allah for His guiding us. We could never have been guided without Allah’s guiding us.’ (7:43) The people of hell say, ‘Lord, our misfortune overwhelmed us and we became lost,’ (23:107) and Satan said, ‘My Lord for your making me to rebel . . .’ (15:39) “I then said, ‘I swear by Allah that I do not say what they say but I only say that there will be nothing unless Allah will want, will, measure and decree.’ The Imam (a. s.), said, ‘O Yunus, it is not that, ‘there will be nothing unless Allah will want, will, measure and decree.’ O Yunus, do you know what is want?’ I said, ‘No, I do not know.’ The Imam said, ‘It is the first mention of something. Do you know what is will?’ I said, ‘No, I do not know.’ The Imam said, ‘It is the intention to do something. Do you know what measurement is?’ I said, ‘No, I do not know.’ The Imam said, ‘It is the figure, the position, the limits of survival and extinction.’ “The Imam further said, ‘The decree is the readiness and the production of substance.’ I then asked permission to kiss his head and said, ‘You just opened for me something of which I was unaware.’”

مجهول

Predestination, Fate and the Middle Road in Between - Hadith 1868

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خَلَقَ الْخَلْقَ فَعَلِمَ مَا هُمْ صَائِرُونَ إِلَيْهِ وَأَمَرَهُمْ وَنَهَاهُمْ فَمَا أَمَرَهُمْ بِهِ مِنْ شَيْ‏ءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى تَرْكِهِ وَلا يَكُونُونَ آخِذِينَ وَلا تَارِكِينَ إِلا بِإِذْنِ الله.

Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Abu ‘Abdillah (a. s.) who said: “Allah created the creatures and He knew what they will do. He commanded and prohibited them. He has not commanded them to do anything but that He has placed there a way for them not to obey the command (if they so wanted). They do not obey or disobey except by Allah’s permission.”

مجهول كالصحيح

Predestination, Fate and the Middle Road in Between - Hadith 1869

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ زَعَمَ أَنَّ الله يَأْمُرُ بِالسُّوءِ وَالْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى الله وَمَنْ زَعَمَ أَنَّ الْخَيْرَ وَالشَّرَّ بِغَيْرِ مَشِيئَةِ الله فَقَدْ أَخْرَجَ الله مِنْ سُلْطَانِهِ وَمَنْ زَعَمَ أَنَّ الْمَعَاصِيَ بِغَيْرِ قُوَّةِ الله فَقَدْ كَذَبَ عَلَى الله وَمَنْ كَذَبَ عَلَى الله أَدْخَلَهُ الله النَّارَ.

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from Hafs ibn Qurt from Abu ‘Abdillah (a. s.), who said: “The Messenger of Allah (sw) said, ‘Whoever believes that Allah has commanded to do evil and sin has ascribed lies to Allah. Whoever thinks that good and evil are without the wish of Allah, has considered Allah without authority. Whoever thinks that sins are without the power from Allah, has ascribed lies to Allah and whoever ascribes lies to Allah, He will make him to enter the Fire.’”

مجهول

Predestination, Fate and the Middle Road in Between - Hadith 1870

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ كَانَ فِي مَسْجِدِ الْمَدِينَةِ رَجُلٌ يَتَكَلَّمُ فِي الْقَدَرِ وَالنَّاسُ مُجْتَمِعُونَ قَالَ فَقُلْتُ يَا هَذَا أَسْأَلُكَ قَالَ سَلْ قُلْتُ يَكُونُ فِي مُلْكِ الله تَبَارَكَ وَتَعَالَى مَا لا يُرِيدُ قَالَ فَأَطْرَقَ طَوِيلاً ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ فَقَالَ لِي يَا هَذَا لَئِنْ قُلْتُ إِنَّهُ يَكُونُ فِي مُلْكِهِ مَا لا يُرِيدُ إِنَّهُ لَمَقْهُورٌ وَلَئِنْ قُلْتُ لا يَكُونُ فِي مُلْكِهِ إِلا مَا يُرِيدُ أَقْرَرْتُ لَكَ بِالْمَعَاصِي قَالَ فَقُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) سَأَلْتُ هَذَا الْقَدَرِيَّ فَكَانَ مِنْ جَوَابِهِ كَذَا وَكَذَا فَقَالَ لِنَفْسِهِ نَظَرَ أَمَا لَوْ قَالَ غَيْرَ مَا قَالَ لَهَلَكَ.

A number of persons of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from Isma‘il ibn Jabir who has said the following: “In the mosque of Madina there was a person who spoke of the issue of predetermination and people had gathered around him. I said to him, ‘O you, can I ask you a question?’ He said, ‘Yes, you may do so.’ I then said, ‘Can there be a thing in the kingdom of Allah the Majestic, the Glorious, that He may not want?’ He remained thinking for a while and then said to me, ‘O you, if I said that there can be something in His kingdom He does not want it means that He is defeated. If I say that there is nothing in His kingdom that He may not want I am giving you permission to commit sin. “I then told the story of that determinist to abu ‘Abd Allah (a. s.), who said, ‘He (the determinist man) looked for his own interest. Had he said something else he would have been destroyed.’”

مرسل

Predestination, Fate and the Middle Road in Between - Hadith 1871

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلانَ عَنْ أَبِي طَالِبٍ الْقُمِّيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ أَجْبَرَ الله الْعِبَادَ عَلَى الْمَعَاصِي قَالَ لا قُلْتُ فَفَوَّضَ إِلَيْهِمُ الامْرَ قَالَ قَالَ لا قَالَ قُلْتُ فَمَا ذَا قَالَ لُطْفٌ مِنْ رَبِّكَ بَيْنَ ذَلِكَ.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn al-Hassan Za‘lan from abu Talib al-Qummi from a man, from Abu ‘Abdillah (a. s.) who said: “I asked the Imam (a. s.), ‘Has Allah compelled the servants to sin?’ The Imam replied, ‘No, He has not compelled them.’ I then asked, ‘Has He left all matters to them?’ He replied, ‘No, He has not done so.’ I asked, ‘Then how is it?’ The Imam then said, ‘It is a way of kindness from your Lord in between.’”

مرسل

Predestination, Fate and the Middle Road in Between - Hadith 1872

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالا إِنَّ الله أَرْحَمُ بِخَلْقِهِ مِنْ أَنْ يُجْبِرَ خَلْقَهُ عَلَى الذُّنُوبِ ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا وَالله أَعَزُّ مِنْ أَنْ يُرِيدَ أَمْراً فَلا يَكُونَ قَالَ فَسُئِلا (عَلَيْهما السَّلام) هَلْ بَيْنَ الْجَبْرِ وَالْقَدَرِ مَنْزِلَةٌ ثَالِثَةٌ قَالا نَعَمْ أَوْسَعُ مِمَّا بَيْنَ السَّمَاءِ وَالارْضِ.

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al- Rahman from more than one person from Abu Ja’far (a. s.), and Abu ‘Abd Allah (a. s.), who said: “Allah is more kind to His creatures than to compel them to sin and then punish them. Allah, the Most Majestic, is by far beyond willing something that cannot come into existence.” The two Imams (a. s.) were asked if there was a third reality between compulsion and predetermination. They replied, ‘Yes, there is something bigger than what is between the sky and the earth.’”

مرسل كالصحيح

Predestination, Fate and the Middle Road in Between - Hadith 1873

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سُئِلَ عَنِ الْجَبْرِ وَالْقَدَرِ فَقَالَ لا جَبْرَ وَلا قَدَرَ وَلَكِنْ مَنْزِلَةٌ بَيْنَهُمَا فِيهَا الْحَقُّ الَّتِي بَيْنَهُمَا لا يَعْلَمُهَا إِلا الْعَالِمُ أَوْ مَنْ عَلَّمَهَا إِيَّاهُ الْعَالِمُ.

Ali ibn Ibrahim has narrated from Muhammad from Yunus ibn ‘Abd al-Rahman from Salih ibn Sahl from certain persons of his people from Abu ‘Abdillah (a. s.) who said: “He was asked about compulsion and predetermination. He said, “There is no compulsion and no predetermination. It is something between the two. In this there is the truth that is known only to a scholar or one whom the scholar has taught.”

ضعيف

Predestination, Fate and the Middle Road in Between - Hadith 1874

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ عِدَّةٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ أَجْبَرَ الله الْعِبَادَ عَلَى الْمَعَاصِي فَقَالَ الله أَعْدَلُ مِنْ أَنْ يُجْبِرَهُمْ عَلَى الْمَعَاصِي ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَفَوَّضَ الله إِلَى الْعِبَادِ قَالَ فَقَالَ لَوْ فَوَّضَ إِلَيْهِمْ لَمْ يَحْصُرْهُمْ بِالامْرِ وَالنَّهْيِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَبَيْنَهُمَا مَنْزِلَةٌ قَالَ فَقَالَ نَعَمْ أَوْسَعُ مَا بَيْنَ السَّمَاءِ وَالارْضِ.

Ali ibn Ibrahim has narrated from Muhammad from Yunus from ‘Idda who said the following: “Once a man said to abu ‘Abd Allah (a. s.), ‘May Allah keep my soul in service for your cause, has Allah compelled people to sin?’ The Imam said, ‘Allah is just and by far beyond compelling people to sin and then punishing them for it.’ The man then said, ‘May Allah keep my soul in service for your cause, has He then left all matters to the servants?’ The Imam said, ‘Had He left all matters to the people He would not have restricted them with commandments and prohibitions.’ The man then said, ‘May Allah keep my soul in service for your cause, is there a stage between the two?’ The Imam said, ‘Yes, there is something bigger than what is between the heavens and the earth.’”

مرسل كالصحيح

Predestination, Fate and the Middle Road in Between - Hadith 1875

مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لابِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) إِنَّ بَعْضَ أَصْحَابِنَا يَقُولُ بِالْجَبْرِ وَبَعْضَهُمْ يَقُولُ بِالاسْتِطَاعَةِ قَالَ فَقَالَ لِي اكْتُبْ بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ قَالَ الله عَزَّ وَجَلَّ يَا ابْنَ آدَمَ بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ وَبِقُوَّتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي وَبِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي جَعَلْتُكَ سَمِيعاً بَصِيراً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ الله وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَذَلِكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَأَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَذَلِكَ أَنِّي لا أُسْأَلُ عَمَّا أَفْعَلُ وَهُمْ يُسْأَلُونَ قَدْ نَظَمْتُ لَكَ كُلَّ شَيْ‏ءٍ تُرِيدُ.

Muhammad ibn abu ‘Abd Allah and others have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr who said the following: “Once I asked abu al-Hassan al-Rida (a. s.), ‘Certain persons of our people believe in compulsion and others believe in people’s capabilities. The Imam said, ‘Write down, “In the name of Allah, the Beneficent, the Merciful, (Imam) Ali ibn al-Husayn (a. s.), has said that Allah, the Most Majestic has said, ‘O son of Adam, through My will it is you who wish. With My power you fulfill your obligations to Me. With My bounties you become strong to sin. I made you to hear and see. Whatever good you receive is from Allah. Whatever evil befalls you is from your own soul. It is because I have more credit in your good deeds than you do and you are more responsible for your bad deeds than I am. It is because I am not questioned about what I do and they are the ones who are questioned about their deeds. I have organized for you all things that you want.’”

ضعيف على المشهور

Predestination, Fate and the Middle Road in Between - Hadith 1876

مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ حُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لا جَبْرَ وَلا تَفْوِيضَ وَلَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ قَالَ قُلْتُ وَمَا أَمْرٌ بَيْنَ أَمْرَيْنِ قَالَ مَثَلُ ذَلِكَ رَجُلٌ رَأَيْتَهُ عَلَى مَعْصِيَةٍ فَنَهَيْتَهُ فَلَمْ يَنْتَهِ فَتَرَكْتَهُ فَفَعَلَ تِلْكَ الْمَعْصِيَةَ فَلَيْسَ حَيْثُ لَمْ يَقْبَلْ مِنْكَ فَتَرَكْتَهُ كُنْتَ أَنْتَ الَّذِي أَمَرْتَهُ بِالْمَعْصِيَةِ.

Muhammad ibn abu ‘Abd Allah has narrated from Husayn ibn Muhammad from Muhammad ibn Yahya from those he has narrated from, from abu ‘Abd Allah (a. s.), who said the following: “There is no compulsion and no total freedom but it is a matter between the two.” The narrator has said, ‘I asked what is, “it is a matter between the two?” The Imam (a. s.), said, ‘One example of this is the case of a man whom you may see that sins and you try to stop him but he does not listen. You then leave him alone and he sins. That is because he did not listen to you and you left him alone; if you were considered as ordering him to sin, it is not true.’”

مرسل

Predestination, Fate and the Middle Road in Between - Hadith 1877

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الله أَكْرَمُ مِنْ أَنْ يُكَلِّفَ النَّاسَ مَا لا يُطِيقُونَ وَالله أَعَزُّ مِنْ أَنْ يَكُونَ فِي سُلْطَانِهِ مَا لا يُرِيدُ.

A number of our people have narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn al-Hakam from Hisham ibn Salim from abu ‘Abd Allah (a. s.), who said the following: “Allah is by far Gracious and beyond ordering people to do what they are not capable of doing. Allah is by far Majestic and beyond a situation wherein things may exist in His kingdom that He does not want.”

صحيح

The Capabilities - Hadith 1878

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) عَنِ الاسْتِطَاعَةِ فَقَالَ يَسْتَطِيعُ الْعَبْدُ بَعْدَ أَرْبَعِ خِصَالٍ أَنْ يَكُونَ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ لَهُ سَبَبٌ وَارِدٌ مِنَ الله قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لِي هَذَا قَالَ أَنْ يَكُونَ الْعَبْدُ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ يُرِيدُ أَنْ يَزْنِيَ فَلا يَجِدُ امْرَأَةً ثُمَّ يَجِدُهَا فَإِمَّا أَنْ يَعْصِمَ نَفْسَهُ فَيَمْتَنِعَ كَمَا امْتَنَعَ يُوسُفُ (عَلَيْهِ السَّلام) أَوْ يُخَلِّيَ بَيْنَهُ وَبَيْنَ إِرَادَتِهِ فَيَزْنِيَ فَيُسَمَّى زَانِياً وَلَمْ يُطِعِ الله بِإِكْرَاهٍ وَلَمْ يَعْصِهِ بِغَلَبَةٍ.

Ali ibn Ibrahim has narrated from al-Hassan ibn Muhammad from Ali ibn Muhammad al-Qasani from Ali ibn Asbat who said the following: “Once I asked Imam abu al-Hassan al-Rida (a. s.), about capability. The Imam said, ‘A servant (of Allah) has the capability if four things exist. That he is free and on his own, that he is physically well and of sound limbs and that for him there is reason and means from Allah.’ I asked, ‘May Allah keep my soul in the service for your cause, please explain it to me.’ The Imam said, ‘Being free and on one’s own, physically well and of sound limbs means that one is willing to commit adultery but does not find a female party and then he finds her. He may now protect his soul and stay away from sin just as Joseph (peace be upon him) did or allow his desire to act and commit adultery and in this case he is called an adulterer. He has not obeyed Allah in coercion and disobeyed Him with defeat.’”

ضعيف

The Capabilities - Hadith 1879

مُحَمَّدُ بْنُ يَحْيَى وَعَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَعَبْدِ الله بْنِ يَزِيدَ جَمِيعاً عَنْ رَجُلٍ مِنْ أَهْلِ الْبَصْرَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الاسْتِطَاعَةِ فَقَالَ أَ تَسْتَطِيعُ أَنْ تَعْمَلَ مَا لَمْ يُكَوَّنْ قَالَ لا قَالَ فَتَسْتَطِيعُ أَنْ تَنْتَهِيَ عَمَّا قَدْ كُوِّنَ قَالَ لا قَالَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَمَتَى أَنْتَ مُسْتَطِيعٌ قَالَ لا أَدْرِي قَالَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله خَلَقَ خَلْقاً فَجَعَلَ فِيهِمْ آلَةَ الاسْتِطَاعَةِ ثُمَّ لَمْ يُفَوِّضْ إِلَيْهِمْ فَهُمْ مُسْتَطِيعُونَ لِلْفِعْلِ وَقْتَ الْفِعْلِ مَعَ الْفِعْلِ إِذَا فَعَلُوا ذَلِكَ الْفِعْلَ فَإِذَا لَمْ يَفْعَلُوهُ فِي مُلْكِهِ لَمْ يَكُونُوا مُسْتَطِيعِينَ أَنْ يَفْعَلُوا فِعْلاً لَمْ يَفْعَلُوهُ لانَّ الله عَزَّ وَجَلَّ أَعَزُّ مِنْ أَنْ يُضَادَّهُ فِي مُلْكِهِ أَحَدٌ قَالَ الْبَصْرِيُّ فَالنَّاسُ مَجْبُورُونَ قَالَ لَوْ كَانُوا مَجْبُورِينَ كَانُوا مَعْذُورِينَ قَالَ فَفَوَّضَ إِلَيْهِمْ قَالَ لا قَالَ فَمَا هُمْ قَالَ عَلِمَ مِنْهُمْ فِعْلاً فَجَعَلَ فِيهِمْ آلَةَ الْفِعْلِ فَإِذَا فَعَلُوهُ كَانُوا مَعَ الْفِعْلِ مُسْتَطِيعِينَ قَالَ الْبَصْرِيُّ أَشْهَدُ أَنَّهُ الْحَقُّ وَأَنَّكُمْ أَهْلُ بَيْتِ النُّبُوَّةِ وَالرِّسَالَةِ. 3ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ سَهْلِ بْنِ زِيَادٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَالِحٍ النِّيلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) هَلْ لِلْعِبَادِ مِنَ الاسْتِطَاعَةِ شَيْ‏ءٌ قَالَ فَقَالَ لِي إِذَا فَعَلُوا الْفِعْلَ كَانُوا مُسْتَطِيعِينَ بِالاسْتِطَاعَةِ الَّتِي جَعَلَهَا الله فِيهِمْ قَالَ قُلْتُ وَمَا هِيَ قَالَ الالَةُ مِثْلُ الزَّانِي إِذَا زَنَى كَانَ مُسْتَطِيعاً لِلزِّنَا حِينَ زَنَى وَلَوْ أَنَّهُ تَرَكَ الزِّنَا وَلَمْ يَزْنِ كَانَ مُسْتَطِيعاً لِتَرْكِهِ إِذَا تَرَكَ قَالَ ثُمَّ قَالَ لَيْسَ لَهُ مِنَ الاسْتِطَاعَةِ قَبْلَ الْفِعْلِ قَلِيلٌ وَلا كَثِيرٌ وَلَكِنْ مَعَ الْفِعْلِ وَالتَّرْكِ كَانَ مُسْتَطِيعاً قُلْتُ فَعَلَى مَا ذَا يُعَذِّبُهُ قَالَ بِالْحُجَّةِ الْبَالِغَةِ وَالالَةِ الَّتِي رَكَّبَ فِيهِمْ إِنَّ الله لَمْ يُجْبِرْ أَحَداً عَلَى مَعْصِيَتِهِ وَلا أَرَادَ إِرَادَةَ حَتْمٍ الْكُفْرَ مِنْ أَحَدٍ وَلَكِنْ حِينَ كَفَرَ كَانَ فِي إِرَادَةِ الله أَنْ يَكْفُرَ وَهُمْ فِي إِرَادَةِ الله وَفِي عِلْمِهِ أَنْ لا يَصِيرُوا إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ قُلْتُ أَرَادَ مِنْهُمْ أَنْ يَكْفُرُوا قَالَ لَيْسَ هَكَذَا أَقُولُ وَلَكِنِّي أَقُولُ عَلِمَ أَنَّهُمْ سَيَكْفُرُونَ فَأَرَادَ الْكُفْرَ لِعِلْمِهِ فِيهِمْ وَلَيْسَتْ هِيَ إِرَادَةَ حَتْمٍ إِنَّمَا هِيَ إِرَادَةُ اخْتِيَارٍ.

Muhammad ibn Yahya and Ali ibn Ibrahim both have narrated from Ahmad Muhammad from Ali ibn al-Hakam and ‘Abd Allah ibn Yazid both from a man from Basra who said the following: “He asked (Imam) abu ‘Abd Allah (a. s.), about capability. The Imam said, ‘Can you do something before its existence?’ He Said, ‘No, I cannot do so.’ The Imam said, ‘Can you stop doing what has already been done?’ He said, ‘No, I cannot do so.’ The Imam then asked, ‘When then can you have the capability?’ He said, ‘I do not know.’ “The Imam said, ‘Allah created people and placed in them the means of capability and then He did not leave all matters in their hands. Thus, they are capable of acting at the time of the act with the act when they do that act. If they did not act the ‘Act’ in His property they do not have the capability to act the ‘Act’ that they did not act. Allah, the Most Holy, the Most High, is by far Majestic and above being opposed by someone in His property.’ “The man from Basra then said, ‘Are people, then, compelled?’ The Imam said, ‘Had they been compelled they would have been excused.’ The man said, ‘Are then all matters up to them?’ The Imam said, ‘No, all things are not left to them.’ The man said, ‘Then how is it’? “The Imam said, ‘Allah knew that they would act, thus He placed in them the means of capability. If they act at the time of action they are capable.’ The man from Basra then said, ‘I testify that this is the truth and that you are of the family of the Messenger (of Allah).’”

مرسل

The Capabilities - Hadith 1880

مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ سَهْلِ بْنِ زِيَادٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَالِحٍ النِّيلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) هَلْ لِلْعِبَادِ مِنَ الاسْتِطَاعَةِ شَيْ‏ءٌ قَالَ فَقَالَ لِي إِذَا فَعَلُوا الْفِعْلَ كَانُوا مُسْتَطِيعِينَ بِالاسْتِطَاعَةِ الَّتِي جَعَلَهَا الله فِيهِمْ قَالَ قُلْتُ وَمَا هِيَ قَالَ الالَةُ مِثْلُ الزَّانِي إِذَا زَنَى كَانَ مُسْتَطِيعاً لِلزِّنَا حِينَ زَنَى وَلَوْ أَنَّهُ تَرَكَ الزِّنَا وَلَمْ يَزْنِ كَانَ مُسْتَطِيعاً لِتَرْكِهِ إِذَا تَرَكَ قَالَ ثُمَّ قَالَ لَيْسَ لَهُ مِنَ الاسْتِطَاعَةِ قَبْلَ الْفِعْلِ قَلِيلٌ وَلا كَثِيرٌ وَلَكِنْ مَعَ الْفِعْلِ وَالتَّرْكِ كَانَ مُسْتَطِيعاً قُلْتُ فَعَلَى مَا ذَا يُعَذِّبُهُ قَالَ بِالْحُجَّةِ الْبَالِغَةِ وَالالَةِ الَّتِي رَكَّبَ فِيهِمْ إِنَّ الله لَمْ يُجْبِرْ أَحَداً عَلَى مَعْصِيَتِهِ وَلا أَرَادَ إِرَادَةَ حَتْمٍ الْكُفْرَ مِنْ أَحَدٍ وَلَكِنْ حِينَ كَفَرَ كَانَ فِي إِرَادَةِ الله أَنْ يَكْفُرَ وَهُمْ فِي إِرَادَةِ الله وَفِي عِلْمِهِ أَنْ لا يَصِيرُوا إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ قُلْتُ أَرَادَ مِنْهُمْ أَنْ يَكْفُرُوا قَالَ لَيْسَ هَكَذَا أَقُولُ وَلَكِنِّي أَقُولُ عَلِمَ أَنَّهُمْ سَيَكْفُرُونَ فَأَرَادَ الْكُفْرَ لِعِلْمِهِ فِيهِمْ وَلَيْسَتْ هِيَ إِرَادَةَ حَتْمٍ إِنَّمَا هِيَ إِرَادَةُ اخْتِيَارٍ.

Muhammad ibn abu ‘Abd Allah has narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from Ali ibn al-Hakam from Salih al-Nily who said the following: “Once I asked abu ‘Abd Allah (a. s.), ‘Do the servants (of Allah) have any capability?’ The Imam said, ‘When they act an act they do have the capability that Allah has placed in them.’ I asked, ‘What is it?’ The Imam said, ‘It is a means. In a sin like adultery when one commits such sins he has the capability when he is in such an act. If he however, desists from such an act he has the capability to refrain.’ The Imam further said, ‘Before the act he does not have the capability in a small or large measure but at the time of the act or desisting, he has the capability.’ “I asked, ‘What for then are they punished?’ The Imam said, ‘It is because of complete justification and because of the means that are placed in them. Allah does not compel anyone into sins. Also He does not will, in a definite form of will, disbelief for anyone, but when one disbelieves it is in the will of Allah for him to disbelieve and it is in the will and knowledge of Allah that he will not turn into anything good.’ “I asked, ‘Has He willed disbelief for them?’ The Imam said, ‘It is not quite like that but I say that Allah knew that they would disbelieve, thus He has willed it for them because of His knowledge of it. It is not a definite will. It is a will of choice.’”

ضعيف

The Capabilities - Hadith 1881

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الاسْتِطَاعَةِ فَلَمْ يُجِبْنِي فَدَخَلْتُ عَلَيْهِ دَخْلَةً أُخْرَى فَقُلْتُ أَصْلَحَكَ الله إِنَّهُ قَدْ وَقَعَ فِي قَلْبِي مِنْهَا شَيْ‏ءٌ لا يُخْرِجُهُ إِلا شَيْ‏ءٌ أَسْمَعُهُ مِنْكَ قَالَ فَإِنَّهُ لا يَضُرُّكَ مَا كَانَ فِي قَلْبِكَ قُلْتُ أَصْلَحَكَ الله إِنِّي أَقُولُ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمْ يُكَلِّفِ الْعِبَادَ مَا لا يَسْتَطِيعُونَ وَلَمْ يُكَلِّفْهُمْ إِلا مَا يُطِيقُونَ وَأَنَّهُمْ لا يَصْنَعُونَ شَيْئاً مِنْ ذَلِكَ إِلا بِإِرَادَةِ الله وَمَشِيئَتِهِ وَقَضَائِهِ وَقَدَرِهِ قَالَ فَقَالَ هَذَا دِينُ الله الَّذِي أَنَا عَلَيْهِ وَآبَائِي أَوْ كَمَا قَالَ.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from certain persons of our people from ‘Ubayd ibn Zurara from Hamza ibn Humran who said the following: “Once I asked abu ‘Abd Allah (a. s.), about capability but he did not reply. In another meeting I said, ‘May Allah keep you well, something happens to my heart that will not go away until I will get an answer from you.’ The Imam said, ‘What is in your heart will not harm you.’ I said, ‘May Allah keep you well. I say that Allah, the Most Holy, the Most High, does not hold people responsible for what they are not capable of doing or do not have the power to act. They do not do anything except with the will of Allah, His wish, decree and determination.’ The Imam said, ‘This is the religion of Allah that my forefathers and I follow,’ or that the Imam made a similar expression.”

مرسل

Declaration, Definition and the Need for Solid Proof - Hadith 1882

مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ ابْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله احْتَجَّ عَلَى النَّاسِ بِمَا آتَاهُمْ وَعَرَّفَهُمْ. مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ مِثْلَهُ.

Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Ibn Abi ‘Umayr from Jamayl ibn Durraj from ibn al-Tayyar from abu ‘Abd Allah who said the following: “Allah has justified His holding people accountable with what He has made known and sent to them.” solid Muhammad ibn Isma’Il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Jamyl ibn Durraj a similar Hadith.

Declaration, Definition and the Need for Solid Proof - Hadith 1883

مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الْمَعْرِفَةُ مِنْ صُنْعِ مَنْ هِيَ قَالَ مِنْ صُنْعِ الله لَيْسَ لِلْعِبَادِ فِيهَا صُنْعٌ.

Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad Ibn Abi ‘Umayr from Muhammad ibn Hakim who said: I asked Abu 'Abdillah (al-Sadiq) (as): "Who is responsible for granting ma'rifa (a profound understanding of religion)?" He said: "It is the doing of Allah, and the servants have no role in it (without the intervention of Allah)."

مجهول

Declaration, Definition and the Need for Solid Proof - Hadith 1884

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَما كانَ الله لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ قَالَ حَتَّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَمَا يُسْخِطُهُ وَقَالَ فَأَلْهَمَها فُجُورَها وَتَقْواها قَالَ بَيَّنَ لَهَا مَا تَأْتِي وَمَا تَتْرُكُ وَقَالَ إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَإِمَّا كَفُوراً قَالَ عَرَّفْنَاهُ إِمَّا آخِذٌ وَإِمَّا تَارِكٌ وَعَنْ قَوْلِهِ وَأَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى‏ عَلَى الْهُدى‏ قَالَ عَرَّفْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى وَهُمْ يَعْرِفُونَ وَفِي رِوَايَةٍ بَيَّنَّا لَهُمْ.

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Faddal from Tha‘laba ibn Maymun from Hamza ibn Muhammad al- Tayyar from abu ‘Abd Allah (a. s.), who has said the following about the words of Allah, the Majestic, the Glorious: “Allah does not misguide a nation after having given them guidance until the means of piety are made known to them . . .” (9:115) The Imam (a. s.), said, ‘It (means of piety) means before giving the knowledge of what He is pleased with and what He is displeased with.’ The Imam (a. s.), said the words of Allah ‘. . . and inspired it with knowledge of evil and piety,’ (91:8) convey that He has explained what people must do and what they must not do. The words of Allah, ‘We showed him the right path whether he would be grateful or ungrateful’ (76:3), say that Allah has given them the knowledge. They may follow or they may ignore. About the words of Allah, ‘We sent guidance to the people of Thamud but they preferred blindness to guidance so a humiliating blast of torment struck them for their evil deeds.’ (41:17) The Imam said, ‘It means that Allah gave them the knowledge but they preferred blindness over guidance and they knew it.’” In another Hadith it says, “We explained to them.”

حسن موثق

Declaration, Definition and the Need for Solid Proof - Hadith 1885

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَهَدَيْناهُ النَّجْدَيْنِ قَالَ نَجْدَ الْخَيْرِ وَالشَّرِّ.

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al- Rahman from ibn Bukayr from Hamza ibn Muhammad from abu ‘Abd Allah (a. s.), the following: “Once I asked the Imam (a. s.), about the words of Allah, the Most Holy, the Most High, ‘Have We not shown him the ways of ‘al-Najdayn’ ?’ (90:10) The Imam said, ‘al-Najdayn’ means the ways of good and evil.’”

حسن موثق

Declaration, Definition and the Need for Solid Proof - Hadith 1886

وَبِهَذَا الاسْنَادِ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَبْدِ الاعْلَى قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَصْلَحَكَ الله هَلْ جُعِلَ فِي النَّاسِ أَدَاةٌ يَنَالُونَ بِهَا الْمَعْرِفَةَ قَالَ فَقَالَ لا قُلْتُ فَهَلْ كُلِّفُوا الْمَعْرِفَةَ قَالَ لا عَلَى الله الْبَيَانُ لا يُكَلِّفُ الله نَفْساً إِلا وُسْعَها وَلا يُكَلِّفُ الله نَفْساً إِلا ما آتاها قَالَ وَسَأَلْتُهُ عَنْ قَوْلِهِ وَما كانَ الله لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ قَالَ حَتَّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَمَا يُسْخِطُهُ.

Through the chain of narrators of the previous Hadith from Yunus has narrated from Hammad from ‘Abd al-A‘la who has said the following: “Once I said to (Imam) abu ‘Abd Allah (a. s.), ’May Allah keep you well, Has Allah placed a means in people to know?’ He replied, ‘No, He has not done so.’ I asked, ‘Will He hold them responsible for knowing?’ He said, ‘No, because it is for Allah to explain.’ ‘Allah does not impose on any soul a responsibility beyond its ability . . .’ (2:286) ‘Allah does not impose on any soul that which he cannot afford . . .’ (65:7) “I asked the Imam about the words of Allah in, ‘Allah does not misguide a nation after having given them guidance until the means of piety are made known to them . . .’ (9:115) The Imam said, ‘It (means of piety) means not until He gives the knowledge of what pleases Him and what displeases Him.’”

مجهول

Declaration, Definition and the Need for Solid Proof - Hadith 1887

وَبِهَذَا الاسْنَادِ عَنْ يُونُسَ عَنْ سَعْدَانَ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله لَمْ يُنْعِمْ عَلَى عَبْدٍ نِعْمَةً إِلا وَقَدْ أَلْزَمَهُ فِيهَا الْحُجَّةَ مِنَ الله فَمَنْ مَنَّ الله عَلَيْهِ فَجَعَلَهُ قَوِيّاً فَحُجَّتُهُ عَلَيْهِ الْقِيَامُ بِمَا كَلَّفَهُ وَاحْتِمَالُ مَنْ هُوَ دُونَهُ مِمَّنْ هُوَ أَضْعَفُ مِنْهُ وَمَنْ مَنَّ الله عَلَيْهِ فَجَعَلَهُ مُوَسَّعاً عَلَيْهِ فَحُجَّتُهُ عَلَيْهِ مَالُهُ ثُمَّ تَعَاهُدُهُ الْفُقَرَاءَ بَعْدُ بِنَوَافِلِهِ وَمَنْ مَنَّ الله عَلَيْهِ فَجَعَلَهُ شَرِيفاً فِي بَيْتِهِ جَمِيلاً فِي صُورَتِهِ فَحُجَّتُهُ عَلَيْهِ أَنْ يَحْمَدَ الله تَعَالَى عَلَى ذَلِكَ وَأَنْ لا يَتَطَاوَلَ عَلَى غَيْرِهِ فَيَمْنَعَ حُقُوقَ الضُّعَفَاءِ لِحَالِ شَرَفِهِ وَجَمَالِهِ.

Through the above chain of narrators it is narrated from Yunus from Sa‘dan, in a marfu‘ manner, from abu ‘Abd Allah (a. s.), who said the following: “Allah has not granted any bounties to a person without holding him justifiably responsible for them. He gives them bounties and gives them power, which justifies His holding them responsible for their duties. He gives smaller degrees of responsibilities to those who are of lesser degrees of capabilities. One who has received bounties from Allah He has provided him ease, thus the justification to hold him responsible is the comfort he has received. Then it is for him to help the needy in optional ways. The one whom Allah has favored and has made noble in his house and beautiful in his form, is justifiably obligated for

مرفوع

Differences in the Justification of Divine Authority among People - Hadith 1888

مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سِتَّةُ أَشْيَاءَ لَيْسَ لِلْعِبَادِ فِيهَا صُنْعٌ الْمَعْرِفَةُ وَالْجَهْلُ وَالرِّضَا وَالْغَضَبُ وَالنَّوْمُ وَالْيَقَظَةُ.

Muhammad ibn abu ‘Abd Allah has narrated from Sahl ibn Ziyad from Ali ibn Asbat from al-Husayn ibn Zayd from Durust ibn abu Mansur from whoever he narrated from, from abu ‘Abdillah (a. s.), who said: “There are six things in which the people have no doing. They are knowing, ignorance, contentment, anger, sleeping and waking up.”

ضعيف

Allah’s Authorities and Means of Justification of Accountability in People - Hadith 1889

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَيْسَ لله عَلَى خَلْقِهِ أَنْ يَعْرِفُوا وَلِلْخَلْقِ عَلَى الله أَنْ يُعَرِّفَهُمْ وَلله عَلَى الْخَلْقِ إِذَا عَرَّفَهُمْ أَنْ يَقْبَلُوا.

Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from abu Shu’ayb al-Mahamili from Durust ibn abu Mansur from Burayd ibn Mu‘awiya from abu ‘Abd Allah (a. s.), who said the following: “People are not accountable before Allah to know. It is up to Allah to make them know. Once Allah makes them know then people are responsible for accepting (their duties).”

ضعيف

Allah’s Authorities and Means of Justification of Accountability in People - Hadith 1890

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الاعْلَى بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ لَمْ يَعْرِفْ شَيْئاً هَلْ عَلَيْهِ شَيْ‏ءٌ قَالَ لا.

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal from Tha‘laba ibn Maymun from ‘Abd al-A‘la ibn ’A‘yan who said the following: “Once I asked abu ‘Abd Allah (a. s.), ‘If a person does not know, will he be held responsible?’ He said, ‘No, he will not be held responsible.’”

مجهول

Allah’s Authorities and Means of Justification of Accountability in People - Hadith 1891

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي الْحَسَنِ زَكَرِيَّا بْنِ يَحْيَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا حَجَبَ الله عَنِ الْعِبَادِ فَهُوَ مَوْضُوعٌ عَنْهُمْ.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Dawud ibn Farqad from abu al-Hassan Zakariyya from abu ‘Abd Allah (a. s.), who said the following: “Whatever Allah has kept hidden from people they will not be held responsible for it.”

مجهول

Allah’s Authorities and Means of Justification of Accountability in People - Hadith 1892

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الاحْمَرِ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لِي اكْتُبْ فَأَمْلَى عَلَيَّ إِنَّ مِنْ قَوْلِنَا إِنَّ الله يَحْتَجُّ عَلَى الْعِبَادِ بِمَا آتَاهُمْ وَعَرَّفَهُمْ ثُمَّ أَرْسَلَ إِلَيْهِمْ رَسُولاً وَأَنْزَلَ عَلَيْهِمُ الْكِتَابَ فَأَمَرَ فِيهِ وَنَهَى أَمَرَ فِيهِ بِالصَّلاةِ وَالصِّيَامِ فَنَامَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَنِ الصَّلاةِ فَقَالَ أَنَا أُنِيمُكَ وَأَنَا أُوقِظُكَ فَإِذَا قُمْتَ فَصَلِّ لِيَعْلَمُوا إِذَا أَصَابَهُمْ ذَلِكَ كَيْفَ يَصْنَعُونَ لَيْسَ كَمَا يَقُولُونَ إِذَا نَامَ عَنْهَا هَلَكَ وَكَذَلِكَ الصِّيَامُ أَنَا أُمْرِضُكَ وَأَنَا أُصِحُّكَ فَإِذَا شَفَيْتُكَ فَاقْضِهِ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَكَذَلِكَ إِذَا نَظَرْتَ فِي جَمِيعِ الاشْيَاءِ لَمْ تَجِدْ أَحَداً فِي ضِيقٍ وَلَمْ تَجِدْ أَحَداً إِلا وَلله عَلَيْهِ الْحُجَّةُ وَلله فِيهِ الْمَشِيئَةُ وَلا أَقُولُ إِنَّهُمْ مَا شَاءُوا صَنَعُوا ثُمَّ قَالَ إِنَّ الله يَهْدِي وَيُضِلُّ وَقَالَ وَمَا أُمِرُوا إِلا بِدُونِ سَعَتِهِمْ وَكُلُّ شَيْ‏ءٍ أُمِرَ النَّاسُ بِهِ فَهُمْ يَسَعُونَ لَهُ وَكُلُّ شَيْ‏ءٍ لا يَسَعُونَ لَهُ فَهُوَ مَوْضُوعٌ عَنْهُمْ وَلَكِنَّ النَّاسَ لا خَيْرَ فِيهِمْ ثُمَّ تَلا (عَلَيْهِ السَّلام) لَيْسَ عَلَى الضُّعَفاءِ وَلا عَلَى الْمَرْضى‏ وَلا عَلَى الَّذِينَ لا يَجِدُونَ ما يُنْفِقُونَ حَرَجٌ فَوُضِعَ عَنْهُمْ ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَالله غَفُورٌ رَحِيمٌ وَلا عَلَى الَّذِينَ إِذا ما أَتَوْكَ لِتَحْمِلَهُمْ قَالَ فَوُضِعَ عَنْهُمْ لانَّهُمْ لا يَجِدُونَ.

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ali ibn al-Hakam from Aban al-Ahmar from Hamza ibn al-Tayyar who said the following: “Once Imam abu ‘Abd Allah (a. s.), said to me, ‘Write down.’ He dictated to me the following. ‘It is of our Hadith that Allah will, justifiably, hold people accountable for what He has given and made known to them. Allah then sent His messenger to them and sent down books upon them in which He has commanded and prohibited them. He has commanded them to perform prayers and fast. The messenger of Allah (a. s.), remained sleeping until the time for prayer expired and Allah said, ‘I make you sleep and wake you up. When you wake up then perform the prayer so that they can learn if such thing happened to them what they should do.’ “It is not the way that they say, ‘If one remains asleep (at the time of prayer) one is destroyed.’ In the same way is fasting. ‘I (Allah) cause you to become ill and when I give you good health then you will make up for the fast that you missed during your illness.’ Abu ‘Abd Allah (a. s.), then said, ‘So also is, if you look at all things you will find that Allah has caused no constrictions to anyone. You will not find anyone against whom Allah may not have enough justification to hold him accountable with His wish therein. I do not say that they can do whatever they wish. “The Imam then said, ‘Allah guides and misleads.’ He further said, ‘People are not ordered to do what they are not capable of. For everything that people are ordered to do they have the capability for it and anything of which they are not capable is removed and lifted up from them but there is not much good in people.’ He (the Imam) then recited from the Holy Quran: ‘People who are weak or sick and those who do not have the means to take part in the fighting are exempt from this duty . . .’ (conditions of people exempt are mentioned) ‘Righteous people shall not be blamed. Allah is All-forgiving and All-merciful.’ (9:91) So also relieved of the duty are ‘Those who come to you (Muhammad), asking to be taken to the battle . . .’ (9:92) they do not have the means.’”

حسن موثق

Guidance Is From Allah, the Most Holy, the Most High - Hadith 1893

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ إِسْمَاعِيلَ السَّرَّاجِ عَنِ ابْنِ مُسْكَانَ عَنْ ثَابِتِ بْنِ سَعِيدٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا ثَابِتُ مَا لَكُمْ وَلِلنَّاسِ كُفُّوا عَنِ النَّاسِ وَلا تَدْعُوا أَحَداً إِلَى أَمْرِكُمْ فَوَ الله لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَأَهْلَ الارَضِينَ اجْتَمَعُوا عَلَى أَنْ يَهْدُوا عَبْداً يُرِيدُ الله ضَلالَتَهُ مَا اسْتَطَاعُوا عَلَى أَنْ يَهْدُوهُ وَلَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَأَهْلَ الارَضِينَ اجْتَمَعُوا عَلَى أَنْ يُضِلُّوا عَبْداً يُرِيدُ الله هِدَايَتَهُ مَا اسْتَطَاعُوا أَنْ يُضِلُّوهُ كُفُّوا عَنِ النَّاسِ وَلا يَقُولُ أَحَدٌ عَمِّي وَأَخِي وَابْنُ عَمِّي وَجَارِي فَإِنَّ الله إِذَا أَرَادَ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ فَلا يَسْمَعُ مَعْرُوفاً إِلا عَرَفَهُ وَلا مُنْكَراً إِلا أَنْكَرَهُ ثُمَّ يَقْذِفُ الله فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ.

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma‘il from Isma‘il al-Sarraj from ibn Muskan from Thabit in Sa‘id who said the following: “Once, abu ‘Abd Allah (a. s.), said, ‘O Thabit, why do you bother about people? Leave them alone and do not call anyone to accept your belief (the belief of the Shi’a Muslims). I swear by Allah that even if all the people in the heavens and earth come together to guide a person whom Allah wants not to guide they will never be able to guide him. If all the people in the heavens and on earth will come together to misguide a person whom Allah wants to guide, they will never be able to misguide him. Leave the people alone. No one should say, ‘O my uncle, my brother, the son of my uncle and my neighbor.’ When Allah wants good for a person He cleanses his spirit. He then does not hear any lawful thing but that he knows it and no unlawful thing but that he dislikes it. Then Allah places a word in his heart with which He organizes all his affairs.’”

مجهول

Guidance Is From Allah, the Most Holy, the Most High - Hadith 1894

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله عَزَّ وَجَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ وَفَتَحَ مَسَامِعَ قَلْبِهِ وَوَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ وَإِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ وَسَدَّ مَسَامِعَ قَلْبِهِ وَوَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ ثُمَّ تَلا هَذِهِ الايَةَ فَمَنْ يُرِدِ الله أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلاسْلامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ.

Ali ibn Ibrahim ibn Hashim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Humran from Sulayman ibn Khalid from abu ‘Abd Allah (a. s.), who said the following: “When Allah, the Most Holy, the Most High, wants good for a person He places a point of light in his heart and opens the ears of his heart and assigns an angel to support him. When He wants bad fortune for a person He places a dark black spot in his heart, closes the ears of his heart and assigns a Satan to mislead him. The Imam (a. s.), then recited the following verse of the Holy Quran. ‘Allah will open the hearts of whomever He wants to guide to Islam, but He will constrict the chest of one whom He has led astray, as though he were climbing high up into the sky. . . .’” (6:125)

مجهول

Guidance Is From Allah, the Most Holy, the Most High - Hadith 1895

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ اجْعَلُوا أَمْرَكُمْ لله وَلا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لله فَهُوَ لله وَمَا كَانَ لِلنَّاسِ فَلا يَصْعَدُ إِلَى الله وَلا تُخَاصِمُوا النَّاسَ لِدِينِكُمْ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ إِنَّ الله تَعَالَى قَالَ لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ الله يَهْدِي مَنْ يَشاءُ وَقَالَ أَ فَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ ذَرُوا النَّاسَ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ وَإِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنِّي سَمِعْتُ أَبِي (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله عَزَّ وَجَلَّ إِذَا كَتَبَ عَلَى عَبْدٍ أَنْ يَدْخُلَ فِي هَذَا الامْرِ كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلَى وَكْرِهِ.

A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from Ali ibn ‘Uqba from his father who said the following: “I heard abu ‘Abd Allah (a. s.), saying, ‘Leave your affairs to Allah and do not leave them to the people. Whatever is for Allah it is for Him. Whatever is for people it will not rise up to Allah. Do not quarrel with people about your belief; quarrelling sickens the heart. Allah, the Most Holy, the Most High, said to His Prophet (Muhammad) (a. s.), ‘you cannot guide whomever you love, but Allah guides whomever He wants and knows best those who seek guidance.’ (28:56) ‘(Muhammad), do you force people to have faith?’ (10:99) “Leave the people alone; people learn from people and you have learned from the Messenger of Allah (a. s.). I heard my father (a. s.), saying, ‘When Allah, the Most Holy, the Most High, writes for a person to enter in this belief he will do so faster than the flight of a bird to its nest.’”

حسن

Guidance Is From Allah, the Most Holy, the Most High - Hadith 1896

أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) نَدْعُو النَّاسَ إِلَى هَذَا الامْرِ فَقَالَ لا يَا فُضَيْلُ إِنَّ الله إِذَا أَرَادَ بِعَبْدٍ خَيْراً أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ فَأَدْخَلَهُ فِي هَذَا الامْرِ طَائِعاً أَوْ كَارِهاً. تَمَّ كِتَابُ الْعَقْلِ وَالْعِلْمِ وَالتَّوْحِيدِ مِنْ كِتَابِ الْكَافِي وَيَتْلُوهُ كِتَابُ الْحُجَّةِ فِي الْجُزْءِ الثَّانِي مِنْ كِتَابِ الْكَافِي تَأْلِيفِ الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ رَحْمَةُ الله عَلَيْهِ.

Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Marwan from Fudayl ibn Yasar the following: “Once I asked abu ‘Abd Allah (a. s.), ‘Can we invite people to this belief (the belief of the Shi’a Muslims)?’ He said, ‘No, do not invite them, O Fudayl. When Allah wants good for a servant of His, He orders an angel to grab him by his neck and then enters him in this belief compelled or willing.’” This is the end of the Book on the Oneness of Allah of al-Kafi. All praise belongs to Allah alone and Allah has granted blessings upon Muhammad and his family.

مجهول

The necessity of the presence of Divine Authority among the people - Hadith 1897

1- قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ مُصَنِّفُ هَذَا الْكِتَابِ رَحِمَهُ الله حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عُمَرَ الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لِلزِّنْدِيقِ الَّذِي سَأَلَهُ مِنْ أَيْنَ أَثْبَتَّ الانْبِيَاءَ وَالرُّسُلَ قَالَ إِنَّا لَمَّا أَثْبَتْنَا أَنَّ لَنَا خَالِقاً صَانِعاً مُتَعَالِياً عَنَّا وَعَنْ جَمِيعِ مَا خَلَقَ وَكَانَ ذَلِكَ الصَّانِعُ حَكِيماً مُتَعَالِياً لَمْ يَجُزْ أَنْ يُشَاهِدَهُ خَلْقُهُ وَلا يُلامِسُوهُ فَيُبَاشِرَهُمْ وَيُبَاشِرُوهُ وَيُحَاجَّهُمْ وَيُحَاجُّوهُ ثَبَتَ أَنَّ لَهُ سُفَرَاءَ فِي خَلْقِهِ يُعَبِّرُونَ عَنْهُ إِلَى خَلْقِهِ وَعِبَادِهِ وَيَدُلُّونَهُمْ عَلَى مَصَالِحِهِمْ وَمَنَافِعِهِمْ وَمَا بِهِ بَقَاؤُهُمْ وَفِي تَرْكِهِ فَنَاؤُهُمْ فَثَبَتَ الامِرُونَ وَالنَّاهُونَ عَنِ الْحَكِيمِ الْعَلِيمِ فِي خَلْقِهِ وَالْمُعَبِّرُونَ عَنْهُ جَلَّ وَعَزَّ وَهُمُ الانْبِيَاءُ (عَلَيْهم السَّلام) وَصَفْوَتُهُ مِنْ خَلْقِهِ حُكَمَاءَ مُؤَدَّبِينَ بِالْحِكْمَةِ مَبْعُوثِينَ بِهَا غَيْرَ مُشَارِكِينَ لِلنَّاسِ عَلَى مُشَارَكَتِهِمْ لَهُمْ فِي الْخَلْقِ وَالتَّرْكِيبِ فِي شَيْ‏ءٍ مِنْ أَحْوَالِهِمْ مُؤَيَّدِينَ مِنْ عِنْدِ الْحَكِيمِ الْعَلِيمِ بِالْحِكْمَةِ ثُمَّ ثَبَتَ ذَلِكَ فِي كُلِّ دَهْرٍ وَزَمَانٍ مِمَّا أَتَتْ بِهِ الرُّسُلُ وَالانْبِيَاءُ مِنَ الدَّلائِلِ وَالْبَرَاهِينِ لِكَيْلا تَخْلُوَ أَرْضُ الله مِنْ حُجَّةٍ يَكُونُ مَعَهُ عِلْمٌ يَدُلُّ عَلَى صِدْقِ مَقَالَتِهِ وَجَوَازِ عَدَالَتِهِ.

1. Abu Ja'far Muhammad b. Ya'qub al-Kulayni, the author of this book (rah) said that Ali b. Ibrahim has narrated from his father from al-Abbas b. ‘Umar al-Qummi from Hisham b. al-Hakam [who narrated] that Abi Abdillah (as) was asked by an atheist, "From which [proofs] did the prophets and messengers confirm [their authority]?". The Imam (as) said, “When we established that we have a Creator, a Maker, exalted above us and above all that He has created, and that this Creator is wise and exalted, it was not permissible for His creation to witness Him or come into contact with Him. He does not engage with them directly, lest they associate partners with Him, and He does not confront them. Instead, He has appointed messengers among His creation to convey His message to His creatures and guide them to their best interests and benefits, as well as their continued existence. Those who convey His message are the prophets and the chosen ones from among His creatures. They are the people of wisdom, disciplined with wisdom and sent to people with the message of wisdom. They are different from other people - although are like them in physical form and shape - in their conditions of discipline and their receiving direct support from Allah (swt). Then this has been established in every era and time by the evidence and proofs brought by the messengers and prophets, so that the earth of God may not lack a proof [of Allah] along with whom there is knowledge that indicates the truth of his sayings and the validity of his justice."

مجهول

The necessity of the presence of Divine Authority among the people - Hadith 1898

2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله أَجَلُّ وَأَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْخَلْقُ يُعْرَفُونَ بِالله قَالَ صَدَقْتَ قُلْتُ إِنَّ مَنْ عَرَفَ أَنَّ لَهُ رَبّاً فَيَنْبَغِي لَهُ أَنْ يَعْرِفَ أَنَّ لِذَلِكَ الرَّبِّ رِضًا وَسَخَطاً وَأَنَّهُ لا يُعْرَفُ رِضَاهُ وَسَخَطُهُ إِلا بِوَحْيٍ أَوْ رَسُولٍ فَمَنْ لَمْ يَأْتِهِ الْوَحْيُ فَقَدْ يَنْبَغِي لَهُ أَنْ يَطْلُبَ الرُّسُلَ فَإِذَا لَقِيَهُمْ عَرَفَ أَنَّهُمُ الْحُجَّةُ وَأَنَّ لَهُمُ الطَّاعَةَ الْمُفْتَرَضَةَ وَقُلْتُ لِلنَّاسِ تَعْلَمُونَ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ هُوَ الْحُجَّةَ مِنَ الله عَلَى خَلْقِهِ قَالُوا بَلَى قُلْتُ فَحِينَ مَضَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ كَانَ الْحُجَّةَ عَلَى خَلْقِهِ فَقَالُوا الْقُرْآنُ فَنَظَرْتُ فِي الْقُرْآنِ فَإِذَا هُوَ يُخَاصِمُ بِهِ الْمُرْجِئُ وَالْقَدَرِيُّ وَالزِّنْدِيقُ الَّذِي لا يُؤْمِنُ بِهِ حَتَّى يَغْلِبَ الرِّجَالَ بِخُصُومَتِهِ فَعَرَفْتُ أَنَّ الْقُرْآنَ لا يَكُونُ حُجَّةً إِلا بِقَيِّمٍ فَمَا قَالَ فِيهِ مِنْ شَيْ‏ءٍ كَانَ حَقّاً فَقُلْتُ لَهُمْ مَنْ قَيِّمُ الْقُرْآنِ فَقَالُوا ابْنُ مَسْعُودٍ قَدْ كَانَ يَعْلَمُ وَعُمَرُ يَعْلَمُ وَحُذَيْفَةُ يَعْلَمُ قُلْتُ كُلَّهُ قَالُوا لا فَلَمْ أَجِدْ أَحَداً يُقَالُ إِنَّهُ يَعْرِفُ ذَلِكَ كُلَّهُ إِلا عَلِيّاً (عَلَيْهِ السَّلام) وَإِذَا كَانَ الشَّيْ‏ءُ بَيْنَ الْقَوْمِ فَقَالَ هَذَا لا أَدْرِي وَقَالَ هَذَا لا أَدْرِي وَقَالَ هَذَا لا أَدْرِي وَقَالَ هَذَا أَنَا أَدْرِي فَأَشْهَدُ أَنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ قَيِّمَ الْقُرْآنِ وَكَانَتْ طَاعَتُهُ مُفْتَرَضَةً وَكَانَ الْحُجَّةَ عَلَى النَّاسِ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنَّ مَا قَالَ فِي الْقُرْآنِ فَهُوَ حَقٌّ فَقَالَ رَحِمَكَ الله.

2. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said the following. “I said to Imam abu ‘Abdallah (a. s.), ‘Allah by far above Majestic and Gracious to be known through His creatures. In fact, the creatures are known through Allah.’” The Imam (a. s.) said, “You have spoken the truth.” I said, “One who knows that he has a Lord, he must also learn that his Lord agrees with certain things and disagrees with certain other things. The only way he would know what his like and dislikes is revelation or a messenger. On e does not receive revelation he must find the messengers and when finds the messengers he will know that they the Divine authority and that obedience to them is necessary. I say to people, “Do you know that the messenger of Allah was the Divine authority over His creatures?” They say, “Yes, he was the Divine authority.” I then ask, “After the messenger of Allah who was the Divine authority over His creatures?” They said, “After the messenger of Allah the Divine authority is the Holy Quran.” I considered the Holy Quran and found out that various kinds of people consider this Holy Book as support for their beliefs. For example the Murji’a (people who say Allah has postponed punishment), the pre-determinists and the atheist who even do not believe in it but take it as the basis for their arguments against the others. I then learned that the Holy Quran can not serve as Divine authority without a guardian whose words from the Holy Quran would be the truth. I then ask the people, “Who is the guardian of the Holy Quran?” They say, “Ibn Mas‘ud knew the Holy Quran, ‘Umar knew it and Hudhayfa knew the Holy Quran.” I ask them, “Did they know all of the Holy Quran?” The people say, “No, they did not know all of it.” I have not found anyone who would know all of the Holy Quran except Ali ibn abu Talib (a. s.). It is a fact that if any issue would emerge that needed a Quranic solution, except for Imam Ali (a. s.) every one of the others would, in many cases, say, “I do not know.” Only Imam Ali (a. s.) would say, “I know.” I then acknowledge that Imam Ali (a. s.) is the guardian of the Holy Quran and obedience to him is obligatory and he is the Divine authority over the people after the Holy Prophet (s. a.). Whatever Imam Ali (a. s.) has said from the Holy Quran is the truth.” The Imam (a. s.) said, “May Allah grant you blessing.”

مجهول كالصحيح

The necessity of the presence of Divine Authority among the people - Hadith 1899

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ كَانَ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) جَمَاعَةٌ مِنْ أَصْحَابِهِ مِنْهُمْ حُمْرَانُ بْنُ أَعْيَنَ وَمُحَمَّدُ بْنُ النُّعْمَانِ وَهِشَامُ بْنُ سَالِمٍ وَالطَّيَّارُ وَجَمَاعَةٌ فِيهِمْ هِشَامُ بْنُ الْحَكَمِ وَهُوَ شَابٌّ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا هِشَامُ أَ لا تُخْبِرُنِي كَيْفَ صَنَعْتَ بِعَمْرِو بْنِ عُبَيْدٍ وَكَيْفَ سَأَلْتَهُ فَقَالَ هِشَامٌ يَا ابْنَ رَسُولِ الله إِنِّي أُجِلُّكَ وَأَسْتَحْيِيكَ وَلا يَعْمَلُ لِسَانِي بَيْنَ يَدَيْكَ فَقَالَ أَبُو عَبْدِ الله إِذَا أَمَرْتُكُمْ بِشَيْ‏ءٍ فَافْعَلُوا قَالَ هِشَامٌ بَلَغَنِي مَا كَانَ فِيهِ عَمْرُو بْنُ عُبَيْدٍ وَجُلُوسُهُ فِي مَسْجِدِ الْبَصْرَةِ فَعَظُمَ ذَلِكَ عَلَيَّ فَخَرَجْتُ إِلَيْهِ وَدَخَلْتُ الْبَصْرَةَ يَوْمَ الْجُمُعَةِ فَأَتَيْتُ مَسْجِدَ الْبَصْرَةِ فَإِذَا أَنَا بِحَلْقَةٍ كَبِيرَةٍ فِيهَا عَمْرُو بْنُ عُبَيْدٍ وَعَلَيْهِ شَمْلَةٌ سَوْدَاءُ مُتَّزِراً بِهَا مِنْ صُوفٍ وَشَمْلَةٌ مُرْتَدِياً بِهَا وَالنَّاسُ يَسْأَلُونَهُ فَاسْتَفْرَجْتُ النَّاسَ فَأَفْرَجُوا لِي ثُمَّ قَعَدْتُ فِي آخِرِ الْقَوْمِ عَلَى رُكْبَتَيَّ ثُمَّ قُلْتُ أَيُّهَا الْعَالِمُ إِنِّي رَجُلٌ غَرِيبٌ تَأْذَنُ لِي فِي مَسْأَلَةٍ فَقَالَ لِي نَعَمْ فَقُلْتُ لَهُ أَ لَكَ عَيْنٌ فَقَالَ يَا بُنَيَّ أَيُّ شَيْ‏ءٍ هَذَا مِنَ السُّؤَالِ وَشَيْ‏ءٌ تَرَاهُ كَيْفَ تَسْأَلُ عَنْهُ فَقُلْتُ هَكَذَا مَسْأَلَتِي فَقَالَ يَا بُنَيَّ سَلْ وَإِنْ كَانَتْ مَسْأَلَتُكَ حَمْقَاءَ قُلْتُ أَجِبْنِي فِيهَا قَالَ لِي سَلْ قُلْتُ أَ لَكَ عَيْنٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهَا قَالَ أَرَى بِهَا الالْوَانَ وَالاشْخَاصَ قُلْتُ فَلَكَ أَنْفٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أَشَمُّ بِهِ الرَّائِحَةَ قُلْتُ أَ لَكَ فَمٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أَذُوقُ بِهِ الطَّعْمَ قُلْتُ فَلَكَ أُذُنٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهَا قَالَ أَسْمَعُ بِهَا الصَّوْتَ قُلْتُ أَ لَكَ قَلْبٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أُمَيِّزُ بِهِ كُلَّ مَا وَرَدَ عَلَى هَذِهِ الْجَوَارِحِ وَالْحَوَاسِّ قُلْتُ أَ وَلَيْسَ فِي هَذِهِ الْجَوَارِحِ غِنًى عَنِ الْقَلْبِ فَقَالَ لا قُلْتُ وَكَيْفَ ذَلِكَ وَهِيَ صَحِيحَةٌ سَلِيمَةٌ قَالَ يَا بُنَيَّ إِنَّ الْجَوَارِحَ إِذَا شَكَّتْ فِي شَيْ‏ءٍ شَمَّتْهُ أَوْ رَأَتْهُ أَوْ ذَاقَتْهُ أَوْ سَمِعَتْهُ رَدَّتْهُ إِلَى الْقَلْبِ فَيَسْتَيْقِنُ الْيَقِينَ وَيُبْطِلُ الشَّكَّ قَالَ هِشَامٌ فَقُلْتُ لَهُ فَإِنَّمَا أَقَامَ الله الْقَلْبَ لِشَكِّ الْجَوَارِحِ قَالَ نَعَمْ قُلْتُ لا بُدَّ مِنَ الْقَلْبِ وَإِلا لَمْ تَسْتَيْقِنِ الْجَوَارِحُ قَالَ نَعَمْ فَقُلْتُ لَهُ يَا أَبَا مَرْوَانَ فَالله تَبَارَكَ وَتَعَالَى لَمْ يَتْرُكْ جَوَارِحَكَ حَتَّى جَعَلَ لَهَا إِمَاماً يُصَحِّحُ لَهَا الصَّحِيحَ وَيَتَيَقَّنُ بِهِ مَا شُكَّ فِيهِ وَيَتْرُكُ هَذَا الْخَلْقَ كُلَّهُمْ فِي حَيْرَتِهِمْ وَشَكِّهِمْ وَاخْتِلافِهِمْ لا يُقِيمُ لَهُمْ إِمَاماً يَرُدُّونَ إِلَيْهِ شَكَّهُمْ وَحَيْرَتَهُمْ وَيُقِيمُ لَكَ إِمَاماً لِجَوَارِحِكَ تَرُدُّ إِلَيْهِ حَيْرَتَكَ وَشَكَّكَ قَالَ فَسَكَتَ وَلَمْ يَقُلْ لِي شَيْئاً ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي أَنْتَ هِشَامُ بْنُ الْحَكَمِ فَقُلْتُ لا قَالَ أَ مِنْ جُلَسَائِهِ قُلْتُ لا قَالَ فَمِنْ أَيْنَ أَنْتَ قَالَ قُلْتُ مِنْ أَهْلِ الْكُوفَةِ قَالَ فَأَنْتَ إِذاً هُوَ ثُمَّ ضَمَّنِي إِلَيْهِ وَأَقْعَدَنِي فِي مَجْلِسِهِ وَزَالَ عَنْ مَجْلِسِهِ وَمَا نَطَقَ حَتَّى قُمْتُ قَالَ فَضَحِكَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَقَالَ يَا هِشَامُ مَنْ عَلَّمَكَ هَذَا قُلْتُ شَيْ‏ءٌ أَخَذْتُهُ مِنْكَ وَأَلَّفْتُهُ فَقَالَ هَذَا وَالله مَكْتُوبٌ فِي صُحُفِ إِبْرَاهِيمَ وَمُوسَى.

3. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ibrahim from Yunus ibn Ya‘qub who has said the following. “In the presence of Imam abu ‘Abdallah (a. s.) once there was a group of his followers consisting of Humran ibn ’Ayun, Muhammad ibn al-Ni‘man, Hisham ibn Salim, al-Tayyar and others among whom was also Hisham ibn al-Hakam, a young man. Imam abu ‘Abdallah (a. s.) said, “O Hisham can you tell us what did you do to ‘Amr ibn ‘Ubayd and how did you ask him questions?” Hisham said, “O descendant of the Holy Prophet Your greatness makes me feel shy and my tongue does not work in your presence.” The Imam (a. s.) said, “When I would order you something you should do it.” Hisham, then said, “I came to learn about the gathering of ‘Amr ibn ‘Ubayd and sessions of speeches for people in the Mosque of Basra. It disturbed me a great deal and I went to Basra. It was a Friday. I went to the Mosque and found a large circle of people among was ‘Arm ibn ‘Ubayd with a black piece of woolen cloth used as a loin cloth and another piece over him as a gown and people would ask him questions. I asked people for room, which they made for me. I sat in front of the people with my legs folded beneath and said, “O scholar, I come from out of town. Can I ask you questions?” He said, “Yes, you may ask.” I asked, “Do you have eyes?” He said, “Son, what kind of question is this? Something that you can see why then do you ask?” I said, “That is how my questions are.” He said, “Son, you may ask your questions even if they would be foolish ones.” I asked, “Do you have eyes?” He said, “Yes, I have eyes.” I asked, “What do you do with them?” He said, “I see with them the colors and persons.” I asked, “Do you have a nose?” He said, “Yes, I have a nose.” I asked, “What do you do with it?” He said, “ I use it to smell things.” I asked, “Do you have a mouth?” He said, “Yes, I have a mouth.” I asked, “What do you do with it?” He said, “I test things with it.” I asked, “Do you have ears?” He said, “Yes, I have ears.” I asked, “What do you do with them?” He said, “I hear sounds with them.” He I asked, “Do you have a heart?” He said, “Yes, I have a heart.” I asked, “What do you do with it?” He said, “I distinguish and discern things that come to it from the other senses.” I asked, “Why are your others senses independent of your heart and why do they need it?” He said, “They are not independent of my heart.” I said, “Why do they need your heart when they are all healthy and sound?” He said, “Son, when the other senses face a doubt about something, such as smell, test, etc., I send it to my heart and it ascertains certainty and discards doubts.” I asked him, “Do you mean that Allah has set up the heart to remove doubts from the other senses?” He said, “Yes, that is true.” I asked, “Is then the existence of the heart necessary to remove the doubts of the other senses?” He said, “Yes, it is necessary.” I then said, “O abu Marwan, Allah, the Most Holy, the Most High, as you say, has not left your senses without an Imam to correct the doubts and the mistakes of the other senses in you and remove doubts there from, how would He leave all the people with doubts and confusions without an Imam who would remove their doubts and settle their disputes?” He remained quite and did not say anything for a while. He then asked, “Are you Hisham ibn al-Hakam?” I said, “No, I am not.” He asked, “Are you of his associates?” I said, “No.” He asked, “Where from are you?” I said, “I am from Kufa.” He said, “You then must be Hisham ibn al-Hakam.” He then took to himself and gave me room nearby. He discontinued his speech until I left.” Imam abu ‘abdallah (a. s.) smiled and said, “O Hisham who has taught you this?” I replied, “I learned something from you and added something of my self.” The Imam (a. s.) said, “This, I swear by Allah, is written in the books of Abraham and Moses.”

مجهول

The necessity of the presence of Divine Authority among the people - Hadith 1900

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَوَرَدَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الشَّامِ فَقَالَ إِنِّي رَجُلٌ صَاحِبُ كَلامٍ وَفِقْهٍ وَفَرَائِضَ وَقَدْ جِئْتُ لِمُنَاظَرَةِ أَصْحَابِكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَلامُكَ مِنْ كَلامِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ مِنْ عِنْدِكَ فَقَالَ مِنْ كَلامِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنْ عِنْدِي فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَأَنْتَ إِذاً شَرِيكُ رَسُولِ الله قَالَ لا قَالَ فَسَمِعْتَ الْوَحْيَ عَنِ الله عَزَّ وَجَلَّ يُخْبِرُكَ قَالَ لا قَالَ فَتَجِبُ طَاعَتُكَ كَمَا تَجِبُ طَاعَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لا فَالْتَفَتَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِلَيَّ فَقَالَ يَا يُونُسَ بْنَ يَعْقُوبَ هَذَا قَدْ خَصَمَ نَفْسَهُ قَبْلَ أَنْ يَتَكَلَّمَ ثُمَّ قَالَ يَا يُونُسُ لَوْ كُنْتَ تُحْسِنُ الْكَلامَ كَلَّمْتَهُ قَالَ يُونُسُ فَيَا لَهَا مِنْ حَسْرَةٍ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي سَمِعْتُكَ تَنْهَى عَنِ الْكَلامِ وَتَقُولُ وَيْلٌ لاصْحَابِ الْكَلامِ يَقُولُونَ هَذَا يُنْقَادُ وَهَذَا لا يُنْقَادُ وَهَذَا يُنْسَاقُ وَهَذَا لا يُنْسَاقُ وَهَذَا نَعْقِلُهُ وَهَذَا لا نَعْقِلُهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّمَا قُلْتُ فَوَيْلٌ لَهُمْ إِنْ تَرَكُوا مَا أَقُولُ وَذَهَبُوا إِلَى مَا يُرِيدُونَ ثُمَّ قَالَ لِي اخْرُجْ إِلَى الْبَابِ فَانْظُرْ مَنْ تَرَى مِنَ الْمُتَكَلِّمِينَ فَأَدْخِلْهُ قَالَ فَأَدْخَلْتُ حُمْرَانَ بْنَ أَعْيَنَ وَكَانَ يُحْسِنُ الْكَلامَ وَأَدْخَلْتُ الاحْوَلَ وَكَانَ يُحْسِنُ الْكَلامَ وَأَدْخَلْتُ هِشَامَ بْنَ سَالِمٍ وَكَانَ يُحْسِنُ الْكَلامَ وَأَدْخَلْتُ قَيْسَ بْنَ الْمَاصِرِ وَكَانَ عِنْدِي أَحْسَنَهُمْ كَلاماً وَكَانَ قَدْ تَعَلَّمَ الْكَلامَ مِنْ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَلَمَّا اسْتَقَرَّ بِنَا الْمَجْلِسُ وَكَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَبْلَ الْحَجِّ يَسْتَقِرُّ أَيَّاماً فِي جَبَلٍ فِي طَرَفِ الْحَرَمِ فِي فَازَةٍ لَهُ مَضْرُوبَةٍ قَالَ فَأَخْرَجَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) رَأْسَهُ مِنْ فَازَتِهِ فَإِذَا هُوَ بِبَعِيرٍ يَخُبُّ فَقَالَ هِشَامٌ وَرَبِّ الْكَعْبَةِ قَالَ فَظَنَنَّا أَنَّ هِشَاماً رَجُلٌ مِنْ وُلْدِ عَقِيلٍ كَانَ شَدِيدَ الْمَحَبَّةِ لَهُ قَالَ فَوَرَدَ هِشَامُ بْنُ الْحَكَمِ وَهُوَ أَوَّلُ مَا اخْتَطَّتْ لِحْيَتُهُ وَلَيْسَ فِينَا إِلا مَنْ هُوَ أَكْبَرُ سِنّاً مِنْهُ قَالَ فَوَسَّعَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَقَالَ نَاصِرُنَا بِقَلْبِهِ وَلِسَانِهِ وَيَدِهِ ثُمَّ قَالَ يَا حُمْرَانُ كَلِّمِ الرَّجُلَ فَكَلَّمَهُ فَظَهَرَ عَلَيْهِ حُمْرَانُ ثُمَّ قَالَ يَا طَاقِيُّ كَلِّمْهُ فَكَلَّمَهُ فَظَهَرَ عَلَيْهِ الاحْوَلُ ثُمَّ قَالَ يَا هِشَامَ بْنَ سَالِمٍ كَلِّمْهُ فَتَعَارَفَا ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِقَيْسٍ الْمَاصِرِ كَلِّمْهُ فَكَلَّمَهُ فَأَقْبَلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَضْحَكُ مِنْ كَلامِهِمَا مِمَّا قَدْ أَصَابَ الشَّامِيَّ فَقَالَ لِلشَّامِيِّ كَلِّمْ هَذَا الْغُلامَ يَعْنِي هِشَامَ بْنَ الْحَكَمِ فَقَالَ نَعَمْ فَقَالَ لِهِشَامٍ يَا غُلامُ سَلْنِي فِي إِمَامَةِ هَذَا فَغَضِبَ هِشَامٌ حَتَّى ارْتَعَدَ ثُمَّ قَالَ لِلشَّامِيِّ يَا هَذَا أَ رَبُّكَ أَنْظَرُ لِخَلْقِهِ أَمْ خَلْقُهُ لانْفُسِهِمْ فَقَالَ الشَّامِيُّ بَلْ رَبِّي أَنْظَرُ لِخَلْقِهِ قَالَ فَفَعَلَ بِنَظَرِهِ لَهُمْ مَا ذَا قَالَ أَقَامَ لَهُمْ حُجَّةً وَدَلِيلاً كَيْلا يَتَشَتَّتُوا أَوْ يَخْتَلِفُوا يَتَأَلَّفُهُمْ وَيُقِيمُ أَوَدَهُمْ وَيُخْبِرُهُمْ بِفَرْضِ رَبِّهِمْ قَالَ فَمَنْ هُوَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ هِشَامٌ فَبَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ الْكِتَابُ وَالسُّنَّةُ قَالَ هِشَامٌ فَهَلْ نَفَعَنَا الْيَوْمَ الْكِتَابُ وَالسُّنَّةُ فِي رَفْعِ الاخْتِلافِ عَنَّا قَالَ الشَّامِيُّ نَعَمْ قَالَ فَلِمَ اخْتَلَفْنَا أَنَا وَأَنْتَ وَصِرْتَ إِلَيْنَا مِنَ الشَّامِ فِي مُخَالَفَتِنَا إِيَّاكَ قَالَ فَسَكَتَ الشَّامِيُّ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِلشَّامِيِّ مَا لَكَ لا تَتَكَلَّمُ قَالَ الشَّامِيُّ إِنْ قُلْتُ لَمْ نَخْتَلِفْ كَذَبْتُ وَإِنْ قُلْتُ إِنَّ الْكِتَابَ وَالسُّنَّةَ يَرْفَعَانِ عَنَّا الاخْتِلافَ أَبْطَلْتُ لانَّهُمَا يَحْتَمِلانِ الْوُجُوهَ وَإِنْ قُلْتُ قَدِ اخْتَلَفْنَا وَكُلُّ وَاحِدٍ مِنَّا يَدَّعِي الْحَقَّ فَلَمْ يَنْفَعْنَا إِذَنِ الْكِتَابُ وَالسُّنَّةُ إِلا أَنَّ لِي عَلَيْهِ هَذِهِ الْحُجَّةَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سَلْهُ تَجِدْهُ مَلِيّاً فَقَالَ الشَّامِيُّ يَا هَذَا مَنْ أَنْظَرُ لِلْخَلْقِ أَ رَبُّهُمْ أَوْ أَنْفُسُهُمْ فَقَالَ هِشَامٌ رَبُّهُمْ أَنْظَرُ لَهُمْ مِنْهُمْ لانْفُسِهِمْ فَقَالَ الشَّامِيُّ فَهَلْ أَقَامَ لَهُمْ مَنْ يَجْمَعُ لَهُمْ كَلِمَتَهُمْ وَيُقِيمُ أَوَدَهُمْ وَيُخْبِرُهُمْ بِحَقِّهِمْ مِنْ بَاطِلِهِمْ قَالَ هِشَامٌ فِي وَقْتِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوِ السَّاعَةِ. قَالَ الشَّامِيُّ فِي وَقْتِ رَسُولِ الله رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالسَّاعَةِ مَنْ فَقَالَ هِشَامٌ هَذَا الْقَاعِدُ الَّذِي تُشَدُّ إِلَيْهِ الرِّحَالُ وَيُخْبِرُنَا بِأَخْبَارِ السَّمَاءِ وَالارْضِ وِرَاثَةً عَنْ أَبٍ عَنْ جَدٍّ قَالَ الشَّامِيُّ فَكَيْفَ لِي أَنْ أَعْلَمَ ذَلِكَ قَالَ هِشَامٌ سَلْهُ عَمَّا بَدَا لَكَ قَالَ الشَّامِيُّ قَطَعْتَ عُذْرِي فَعَلَيَّ السُّؤَالُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا شَامِيُّ أُخْبِرُكَ كَيْفَ كَانَ سَفَرُكَ وَكَيْفَ كَانَ طَرِيقُكَ كَانَ كَذَا وَكَذَا فَأَقْبَلَ الشَّامِيُّ يَقُولُ صَدَقْتَ أَسْلَمْتُ لله السَّاعَةَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) بَلْ آمَنْتَ بِالله السَّاعَةَ إِنَّ الاسْلامَ قَبْلَ الايمَانِ وَعَلَيْهِ يَتَوَارَثُونَ وَيَتَنَاكَحُونَ وَالايمَانُ عَلَيْهِ يُثَابُونَ فَقَالَ الشَّامِيُّ صَدَقْتَ فَأَنَا السَّاعَةَ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنَّكَ وَصِيُّ الاوْصِيَاءِ ثُمَّ الْتَفَتَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِلَى حُمْرَانَ فَقَالَ تُجْرِي الْكَلامَ عَلَى الاثَرِ فَتُصِيبُ وَالْتَفَتَ إِلَى هِشَامِ بْنِ سَالِمٍ فَقَالَ تُرِيدُ الاثَرَ وَلا تَعْرِفُهُ ثُمَّ الْتَفَتَ إِلَى الاحْوَلِ فَقَالَ قَيَّاسٌ رَوَّاغٌ تَكْسِرُ بَاطِلاً بِبَاطِلٍ إِلا أَنَّ بَاطِلَكَ أَظْهَرُ ثُمَّ الْتَفَتَ إِلَى قَيْسٍ الْمَاصِرِ فَقَالَ تَتَكَلَّمُ وَأَقْرَبُ مَا تَكُونُ مِنَ الْخَبَرِ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَبْعَدُ مَا تَكُونُ مِنْهُ تَمْزُجُ الْحَقَّ مَعَ الْبَاطِلِ وَقَلِيلُ الْحَقِّ يَكْفِي عَنْ كَثِيرِ الْبَاطِلِ أَنْتَ وَالاحْوَلُ قَفَّازَانِ حَاذِقَانِ قَالَ يُونُسُ فَظَنَنْتُ وَالله أَنَّهُ يَقُولُ لِهِشَامٍ قَرِيباً مِمَّا قَالَ لَهُمَا ثُمَّ قَالَ يَا هِشَامُ لا تَكَادُ تَقَعُ تَلْوِي رِجْلَيْكَ إِذَا هَمَمْتَ بِالارْضِ طِرْتَ مِثْلُكَ فَلْيُكَلِّمِ النَّاسَ فَاتَّقِ الزَّلَّةَ وَالشَّفَاعَةُ مِنْ وَرَائِهَا إِنْ شَاءَ الله.

4. Ali ibn Ibrahim has narrated from his father from those whom mentioned from Yunus ibn Ya’qub who has said the following. “I was in the presence of Imam abu ‘Abdallah (a. s.) that a man from Sham (Syria) came to him and said, ‘I am a man of Kalam (meaningful words) Fiqh (laws) and rules of obligations and I have come to debate your people.” Imam abu ‘Abdallah asked, “ Are your meaningful words those of the Messenger of Allah or your own words?” He replied, “Somme of them are from the Messenger of Allah and some of them are my own words.” The Imam said, “Are then you a partner of the Messenger of Allah?” He said, “No, I am not.” The Imam (a. s.) asked, “Have you received any revelation from Allah, the Most Holy, the Most High ?” He said, “No, I have not.” The Imam then asked, “Is it obligatory to obey you just as it is obligatory to obey the Messenger of Allah?” He said, “No, it is not.” The Imam (a. s.) then turned to me and said, “O Yunus, this man has just defeated himself before debating others.” The Imam then said, “O Yunus, why do you not speak to him if you do well in debate?” I said, “I wish I could but, may Allah take my soul in the service for your cause, I have heard that you do not allow debating and say that wayl (a place in hell) is for those who debate. Some of them say, ‘This is accepted and that is not accepted and this is alright to say but that is not alright to say that this we understand and that we do not understand.’ The Imam (a. s.) said, “I said so if they would ignore what I say and follow what they themselves want.” The Imam then said, “find out who is outside who could debate and bring them in. The reporter has said, “I then brought in Humran ibn ’Ayun who was good in debating, Ahwal who also was good in debate. I brought Hisham ibn Salim who debated well. Another person I brought was Qays ibn Masir who the best of them to me. He had learned Kalam (theology) from Imam Ali ibn al-Husayn (a. s.) Our gathering took place in Makka before Hajj. Imam abu ‘Abdallah (a. s.) would stay near the Holy Mosque for few days in a small tent. Once the Imam (a. s.) looked outside the tent and there was a camel growling and said, “By the Lord of the Ka‘ba, it is Hisham.” We thought it must be Hisham, the man from the family of ‘Qil who was very beloved to the Imam (a. s.). It was Hisham ibn al-Hakam who came in. He had just grown a small beard and all of us were older than him. The Imam (a. s.) made room for him and said, “He is our supporter with his heart, tongue and hands.” The Imam then asked Humran to debate the man. Humran came out strong. Then the Imam asked Taqi to debate the man. Ahwal also came strong. Then the Imam asked Hisham ibn Salim to debate the man. They both remained the same. The Imam (a. s.) then asked Qasys al-Masir to debate the man. When they debated the Imam (a. s.) laughed because of the man from Sham sometimes saying the right thing. The Imam then asked the man from to speak with Hisham ibn al-Hakam. The man said, “O boy, ask me about the Imamat (spiritual leadership) of this man.” Hisham become angry and began to shake and said, “O you, is your Lord more protective of His people or people themselves?” The man said, “It is My Lord Who is more protective of His creatures.” Hisham then asked, “What then He in His opinion has done for them?” The Man said, “He has established His authority and guidance so that they would not differ and disunite and be united to support each other and remind them of their duties towards Allah.” Hisham asked, “Who is he?” The man said, “He is the Messenger of Allah.” Hisham then asked, “Who is the Divine authority after the Messenger of Allah?” The man replied, “It is the book if Allah and the Sunnah.” Hisham then said, “Have the Book and Sunnah helped us today in removing our differences?” The man said, “Yes, they have helped us.” Hisham then asked, “Why then do we have differences among us. You have come all the way from Sham to oppose and debate us?” The man then remained quite. The Imam asked him, “Why do not speak?” The man said, “If I were to say that we have no differences I would speaking lies. Were I to say that the Book and Sunnah solves our differences it would be invalid because they can be interpreted in so many ways. Were I to say that we do have differences and each claims to be the rightful party then the Book and the Sunnah would have been proved of no help. However, I can ask the same question from him also.” The Imam (a. s.) then said to man from Sham, “Why do not then ask him this question?” The man from Sham (Syria) then turned to Hisham and asked, “O you, is your Lord more protective of His people or people themselves?” Hisham said, “It is My Lord Who is more protective of His creatures.” The man then asked, “Has He then established for them a means that would remove their differences, unite them, remove their difficulties and show them the right from wrong?” Hisham asked, “Do you mean for the time of the Messenger of Allah or at this time?” The man from Sham said, “At the time of the Messenger of Allah was the Messenger of Allah. Who is the (Divine) authority at this time?” Hisham said, “(The Divine authority) at this time is this person sitting among us. To him people journey long distance to find answer to their questions. He tells us about the news of the heavens and the earth as he has inherited it from his father and grand father.” The man from Sham said, “How would I know that?” Hisham then said, “Ask him whatever you would like.” The man from Sham said, “You have left no excuse for me and I must ask.” Imam abu ‘Abdallah (a. s.) then said, “O man from Sham, “I can tell you how was your journey and how was your road. It was so and so.” The Imam (a. s.) informed him with details. The man agreed and acknowledged the details and said, “Now I have become a Muslim.” The Imam (a. s.) said, “In fact, you have become a believer in Allah now. Islam is before Iman (faith). Because of Islam people inherit each other and marry. Because of faith people receive rewards.” The man then said, “You have spoken the truth. At this time I testify that there is no god but Allah, and that Muhammad is His Messenger and that you are the executor of the will of the Executor of wills of the Messengers of Allah.” The Imam (a. s.) then turned to Humran and said, “When you speak on the basis of Hadith you speak the truth.” Turning to Hisham ibn Salim the Imam (a. s.) said, “You want the Hadith but you do not know them.” About the al-Ahwal the Imam said, “You analogized and use a great deal of cunning ways and break falsehood with falsehood but your falsehood is stronger.” To Qays al-Masir the Imam (a. s.) said, “You speak of something very near to the Hadith of the Holy Prophet (sw) but use something very far from the Hadith of the Holy Prophet. You mix the truth with falsehood while a small degree of truth is enough to remove falsehood. You and Ahwal are experts in jumping here and there.” Yunus has said, “I thought the Imam will say about Hisham something similar to those he said about the other two.” The Imam then said, “O Hisham, you sometimes almost fall but you spring up like a bird on take-off. People like you should speak but be careful of slipping and intercession will follow, Allah willing.”

مرسل

The necessity of the presence of Divine Authority among the people - Hadith 1901

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ قَالَ أَخْبَرَنِي الاحْوَلُ أَنَّ زَيْدَ بْنَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) بَعَثَ إِلَيْهِ وَهُوَ مُسْتَخْفٍ قَالَ فَأَتَيْتُهُ فَقَالَ لِي يَا أَبَا جَعْفَرٍ مَا تَقُولُ إِنْ طَرَقَكَ طَارِقٌ مِنَّا أَ تَخْرُجُ مَعَهُ قَالَ فَقُلْتُ لَهُ إِنْ كَانَ أَبَاكَ أَوْ أَخَاكَ خَرَجْتُ مَعَهُ قَالَ فَقَالَ لِي فَأَنَا أُرِيدُ أَنْ أَخْرُجَ أُجَاهِدُ هَؤُلاءِ الْقَوْمَ فَاخْرُجْ مَعِي قَالَ قُلْتُ لا مَا أَفْعَلُ جُعِلْتُ فِدَاكَ قَالَ فَقَالَ لِي أَ تَرْغَبُ بِنَفْسِكَ عَنِّي قَالَ قُلْتُ لَهُ إِنَّمَا هِيَ نَفْسٌ وَاحِدَةٌ فَإِنْ كَانَ لله فِي الارْضِ حُجَّةٌ فَالْمُتَخَلِّفُ عَنْكَ نَاجٍ وَالْخَارِجُ مَعَكَ هَالِكٌ وَإِنْ لا تَكُنْ لله حُجَّةٌ فِي الارْضِ فَالْمُتَخَلِّفُ عَنْكَ وَالْخَارِجُ مَعَكَ سَوَاءٌ قَالَ فَقَالَ لِي يَا أَبَا جَعْفَرٍ كُنْتُ أَجْلِسُ مَعَ أَبِي عَلَى الْخِوَانِ فَيُلْقِمُنِي الْبَضْعَةَ السَّمِينَةَ وَيُبَرِّدُ لِيَ اللُّقْمَةَ الْحَارَّةَ حَتَّى تَبْرُدَ شَفَقَةً عَلَيَّ وَلَمْ يُشْفِقْ عَلَيَّ مِنْ حَرِّ النَّارِ إِذاً أَخْبَرَكَ بِالدِّينِ وَلَمْ يُخْبِرْنِي بِهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مِنْ شَفَقَتِهِ عَلَيْكَ مِنْ حَرِّ النَّارِ لَمْ يُخْبِرْكَ خَافَ عَلَيْكَ أَنْ لا تَقْبَلَهُ فَتَدْخُلَ النَّارَ وَأَخْبَرَنِي أَنَا فَإِنْ قَبِلْتُ نَجَوْتُ وَإِنْ لَمْ أَقْبَلْ لَمْ يُبَالِ أَنْ أَدْخُلَ النَّارَ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنْتُمْ أَفْضَلُ أَمِ الانْبِيَاءُ قَالَ بَلِ الانْبِيَاءُ قُلْتُ يَقُولُ يَعْقُوبُ لِيُوسُفَ يَا بُنَيَّ لا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْداً لِمَ لَمْ يُخْبِرْهُمْ حَتَّى كَانُوا لا يَكِيدُونَهُ وَلَكِنْ كَتَمَهُمْ ذَلِكَ فَكَذَا أَبُوكَ كَتَمَكَ لانَّهُ خَافَ عَلَيْكَ قَالَ فَقَالَ أَمَا وَالله لَئِنْ قُلْتَ ذَلِكَ لَقَدْ حَدَّثَنِي صَاحِبُكَ بِالْمَدِينَةِ أَنِّي أُقْتَلُ وَأُصْلَبُ بِالْكُنَاسَةِ وَإِنَّ عِنْدَهُ لَصَحِيفَةً فِيهَا قَتْلِي وَصَلْبِي فَحَجَجْتُ فَحَدَّثْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) بِمَقَالَةِ زَيْدٍ وَمَا قُلْتُ لَهُ فَقَالَ لِي أَخَذْتَهُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ وَمِنْ فَوْقِ رَأْسِهِ وَمِنْ تَحْتِ قَدَمَيْهِ وَلَمْ تَتْرُكْ لَهُ مَسْلَكاً يَسْلُكُهُ.

5. A number of our people have narrated from Ahmad ibn Muhammad ibn 'Isa from Ali ibn al-Hakam from Aban who has that al-Ahwal reported to him the following: "Zayd ibn Ali ibn al-Husayn (a. s.) sent a message to me for a meeting with him when he was in hiding. When I met him, he said, 'O Abu Ja'far, what do you say if someone from us comes to you asking to join us? Will you rise up with him (against the enemies)?' I said, 'If such a person would be your father or brother I would join him.' He then said, 'I want to rise up against these people. Come and join me.' I said, 'No, may Allah make my soul of service to you.' He then said, 'Is it that you distance yourself away from me?' I said, “It is only one soul. If Allah's Authority on earth existed, then those keeping away from you would have saved themselves and those joining you would have faced their destruction. If no Divine Authority existed on earth then people joining and keeping away from you would be the same.' He then said, 'O Abu Ja'far, I would sit with my father at the same table and he would feed me chunky morsels and cool off for me the hot ones out of kindness and diligent care. Do you think he was not afraid for me from the fire of hell? So he has informed you about religion and did not inform me? "I said, 'May Allah make my soul of service to you, this also is of the kindness of your father to you. To save you from the fire he did not inform you. He was concerned for you that after having the information you might ignore his guidance and become subject to fire. He informed me also. If I follow I will be safe and I will be destroyed, if I disobeyed (him), for which (my destruction) he was not that much concerned.' "Then I told him, 'May Allah make my soul of service to you, are you of a higher degree of excellence or the prophets?" He said, 'It is the prophets.' I said, 'Consider what Ya'qub said to Joseph, "My son do not tell your dream to your brothers. They may plot against you." Why did he not inform the brothers so that they would not plot against Joseph? He hid it from them and so also your father has done; he was afraid for you.' He then said, 'When you say that, I swear to Allah that your friend the Imam (a. s.) did tell me in Medina that I will be killed and crucified in al-Kunasa and that he has a book with him that lists the people killed and crucified.' "I then went for Hajj and reported the story of Zayd to Abu 'Abd Allah, (a. s.) and what I said to Zayd. The Imam (a. s.) said, 'It seems you surrounded him from his front, back, left, right, above and below and did not leave for him any way out!'"

موثق كالصحيح

The Categories of the Prophets, the Messengers and the Imams (a.s.) - Hadith 1902

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ وَدُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) الانْبِيَاءُ وَالْمُرْسَلُونَ عَلَى أَرْبَعِ طَبَقَاتٍ فَنَبِيٌّ مُنَبَّأٌ فِي نَفْسِهِ لا يَعْدُو غَيْرَهَا وَنَبِيٌّ يَرَى فِي النَّوْمِ وَيَسْمَعُ الصَّوْتَ وَلا يُعَايِنُهُ فِي الْيَقَظَةِ وَلَمْ يُبْعَثْ إِلَى أَحَدٍ وَعَلَيْهِ إِمَامٌ مِثْلُ مَا كَانَ إِبْرَاهِيمُ عَلَى لُوطٍ (عَلَيْهِ السَّلام) وَنَبِيٌّ يَرَى فِي مَنَامِهِ وَيَسْمَعُ الصَّوْتَ وَيُعَايِنُ الْمَلَكَ وَقَدْ أُرْسِلَ إِلَى طَائِفَةٍ قَلُّوا أَوْ كَثُرُوا كَيُونُسَ قَالَ الله لِيُونُسَ وَأَرْسَلْناهُ إِلى‏ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ قَالَ يَزِيدُونَ ثَلاثِينَ أَلْفاً وَعَلَيْهِ إِمَامٌ وَالَّذِي يَرَى فِي نَوْمِهِ وَيَسْمَعُ الصَّوْتَ وَيُعَايِنُ فِي الْيَقَظَةِ وَهُوَ إِمَامٌ مِثْلُ أُولِي الْعَزْمِ وَقَدْ كَانَ إِبْرَاهِيمُ (عَلَيْهِ السَّلام) نَبِيّاً وَلَيْسَ بِإِمَامٍ حَتَّى قَالَ الله إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَمِنْ ذُرِّيَّتِي فَقَالَ الله لا يَنالُ عَهْدِي الظَّالِمِينَ مَنْ عَبَدَ صَنَماً أَوْ وَثَناً لا يَكُونُ إِمَاماً.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim and Durust ibn abu Mansur from him the following. “Abu ‘Abdallah (a. s.) has said that the prophets and the messengers are of four categories. There were prophets who were given Divine news in their souls just for their own-selves and for no one else. There were also prophets who were given Divine news in their dreams and would hear the voice but would not see anyone when awake and they were not sent to other people with such news. They had to follow and Imam just as it happened with Lot who followed Abraham.. There were prophets who would experience in their dreams, hear the voice and see the angel and were sent to a group of people small or large like Jonas (we sent him to a hundred thousand people or a few more). The Imam said that there were thirty thousand more people lead by an Imam. Those who saw in their dreams heard the voice and saw the angel when awake and were also Imams like ’Ulul ‘Azm ones, such as Abraham were prophets but not Imams until Allah said, “I want to appoint you as the Imam for people.” He said, “Also please from my descendents, to which He said, ‘My covenant does not go to the unjust ones, those who have worshipped idols or statues will not become Imams.”

ضعيف

The Categories of the Prophets, the Messengers and the Imams (a.s.) - Hadith 1903

2ـ مُحَمَّدُ بْنُ الْحَسَنِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله تَبَارَكَ وَتَعَالَى اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَإِنَّ الله اتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولاً وَإِنَّ الله اتَّخَذَهُ رَسُولاً قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلاً وَإِنَّ الله اتَّخَذَهُ خَلِيلاً قَبْلَ أَنْ يَجْعَلَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ الاشْيَاءَ قَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قَالَ فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ قَالَ وَمِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ قَالَ لا يَكُونُ السَّفِيهُ إِمَامَ التَّقِيِّ.

2. Muhammad ibn al-Hassan has narrated those whom he mentioned from Muhammad ibn Khalid from Muhammad ibn Sinan from Zayd al-Shahham who has said the following. “I heard Imam Abu ‘Abdallah saying, ‘Allah chose Abraham as a servant before choosing him as a prophet. Allah chose him as a prophet before choosing him as a messenger. Allah chose him as a messenger before choosing him as a friend of His. Allah chose him as a friend of His before choosing him as an Imam. When all of the above things were gathered in Abraham, Allah said, “I have certainly appointed you as the Imam for the people.” Because to Abraham it was so great he asked, “Can this (Imamate, leadership) be in my descendants also?” Allah said, “The feeble-minded can not become the leader of the pious one.”

ضعيف

The Categories of the Prophets, the Messengers and the Imams (a.s.) - Hadith 1904

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ هِشَامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ سَادَةُ النَّبِيِّينَ وَالْمُرْسَلِينَ خَمْسَةٌ وَهُمْ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَعَلَيْهِمْ دَارَتِ الرَّحَى نُوحٌ وَإِبْرَاهِيمُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ صَلَّى الله عَلَيْهِ وَآلِهِ وَعَلَى جَمِيعِ الانْبِيَاءِ.

3. A number of our people has narrated from Ahmad ibn Muhammad ibn Muhammad ibn Yahya al-Khath‘ami from Hisham from abu Ya‘qub who has said the following “I heard abu ‘Abdallah saying, ‘The leaders and masters of the prophets and the messengers are five who are called ’ulul ‘Azm (people with determination) among the messengers who have the central role. They are Noah, Abraham, Moses, Jesus and Muhammad (s. a.).”

موثق

The Categories of the Prophets, the Messengers and the Imams (a.s.) - Hadith 1905

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ أَبِي السَّفَاتِجِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الله اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَاتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولاً وَاتَّخَذَهُ رَسُولاً قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلاً وَاتَّخَذَهُ خَلِيلاً قَبْلَ أَنْ يَتَّخِذَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ هَذِهِ الاشْيَاءَ وَقَبَضَ يَدَهُ قَالَ لَهُ يَا إِبْرَاهِيمُ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ يَا رَبِّ وَمِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan from Ishaq ibn ‘Abd al-‘Aziz from abu al-Saffah from Jabir from abu Ja‘far (a. s.) has said the following. “I heard the Imam saying, ‘Allah chose Abraham as a servant before He chose him as a prophet. He chose him as a prophet before He chose him as a messenger. He chose him as a messenger before He chose him as a friend of His. He chose him as a friend of His before He chose him as an Imam. When all of these things gathered in him (the Imam holding his hands said, “Allah said, ‘O Ibrahim I have appointed you as the Imam (leader) of the people.” Because of the greatness of the position Abraham them asked, “O Lord, can it be in my descendants also?” The Lord said, ‘My covenant does not go to the unjust ones.”

The Difference among he Messengers, the Prophets and the al-Muhaddath - Hadith 1906

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكانَ رَسُولاً نَبِيًّا مَا الرَّسُولُ وَمَا النَّبِيُّ قَالَ النَّبِيُّ الَّذِي يَرَى فِي مَنَامِهِ وَيَسْمَعُ الصَّوْتَ وَلا يُعَايِنُ الْمَلَكَ وَالرَّسُولُ الَّذِي يَسْمَعُ الصَّوْتَ وَيَرَى فِي الْمَنَامِ وَيُعَايِنُ الْمَلَكَ قُلْتُ الامَامُ مَا مَنْزِلَتُهُ قَالَ يَسْمَعُ الصَّوْتَ وَلا يَرَى وَلا يُعَايِنُ الْمَلَكَ ثُمَّ تَلا هَذِهِ الايَةَ وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ وَلا مُحَدَّثٍ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn from Ahmad ibn Muhammad ibn abu Nasr from Tha‘laba ibn Maymun from Zurara who has said the following “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, ‘He was a messenger, a prophet’. What is a messenger and what is a prophet?’” The Imam said, “A prophet is one who sees things in his dream and hears the voice but does not see the angel. The messenger is one who hears the voice, in his dreams and sees the angel.” I then said, “What is the position of the Imam?” The Imam (a. s.) said, “He hears the voice but does not see and observe the angel” Then he recited the following verse of the Holy Quran. ‘Satan would try to tamper with the desires of every prophet or messenger or muhaddath whom We sent...’” (22:52)

صحيح

The Difference among he Messengers, the Prophets and the al-Muhaddath - Hadith 1907

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ قَالَ كَتَبَ الْحَسَنُ بْنُ الْعَبَّاسِ الْمَعْرُوفِيُّ إِلَى الرِّضَا (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ أَخْبِرْنِي مَا الْفَرْقُ بَيْنَ الرَّسُولِ وَالنَّبِيِّ وَالامَامِ قَالَ فَكَتَبَ أَوْ قَالَ الْفَرْقُ بَيْنَ الرَّسُولِ وَالنَّبِيِّ وَالامَامِ أَنَّ الرَّسُولَ الَّذِي يُنْزَلُ عَلَيْهِ جَبْرَئِيلُ فَيَرَاهُ وَيَسْمَعُ كَلامَهُ وَيُنْزَلُ عَلَيْهِ الْوَحْيُ وَرُبَّمَا رَأَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَالنَّبِيُّ رُبَّمَا سَمِعَ الْكَلامَ وَرُبَّمَا رَأَى الشَّخْصَ وَلَمْ يَسْمَعْ وَالامَامُ هُوَ الَّذِي يَسْمَعُ الْكَلامَ وَلا يَرَى الشَّخْصَ.

2. Ali ibn Ibrahim has narrated from his father from Isma‘il ibn Marrar who has said the following “Al-Hassan ibn al-‘Abbass al-Ma‘rufi wrote to Imam al-Rida (a. s.). “May Allah take my soul in service for your cause, explain to me the difference between the messengers, the prophets and the Imams.” The Imam said or wrote, “ The difference between the messengers, the prophets and the Imams is that a messenger is one to whom Jibril (Gabriel) comes. He sees Jibril and hears his speech and Jibril (the angel) brings him (Divine) revelation and sometimes he may see in his dream like the dream of Abraham (a. s.). A prophet is one who may hear the speech and may see the person or may not hear. The Imam is the one who hears the speech but does not see the person.”

مجهول

The Difference among he Messengers, the Prophets and the al-Muhaddath - Hadith 1908

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الاحْوَلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنِ الرَّسُولِ وَالنَّبِيِّ وَالْمُحَدَّثِ قَالَ الرَّسُولُ الَّذِي يَأْتِيهِ جَبْرَئِيلُ قُبُلاً فَيَرَاهُ وَيُكَلِّمُهُ فَهَذَا الرَّسُولُ وَأَمَّا النَّبِيُّ فَهُوَ الَّذِي يَرَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ وَنَحْوَ مَا كَانَ رَأَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ أَسْبَابِ النُّبُوَّةِ قَبْلَ الْوَحْيِ حَتَّى أَتَاهُ جَبْرَئِيلُ (عَلَيْهِ السَّلام) مِنْ عِنْدِ الله بِالرِّسَالَةِ وَكَانَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ جُمِعَ لَهُ النُّبُوَّةُ وَجَاءَتْهُ الرِّسَالَةُ مِنْ عِنْدِ الله يَجِيئُهُ بِهَا جَبْرَئِيلُ وَيُكَلِّمُهُ بِهَا قُبُلاً وَمِنَ الانْبِيَاءِ مَنْ جُمِعَ لَهُ النُّبُوَّةُ وَيَرَى فِي مَنَامِهِ وَيَأْتِيهِ الرُّوحُ وَيُكَلِّمُهُ وَيُحَدِّثُهُ مِنْ غَيْرِ أَنْ يَكُونَ يَرَى فِي الْيَقَظَةِ وَأَمَّا الْمُحَدَّثُ فَهُوَ الَّذِي يُحَدَّثُ فَيَسْمَعُ وَلا يُعَايِنُ وَلا يَرَى فِي مَنَامِهِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-Ahwal who said: “I asked abu Ja‘far (a. s.) about the Messenger, the Prophet, and the Muhaddath. He said, 'The Messenger is the one to whom Jibril comes face to face, so he sees him and speaks to him. This is the Messenger. <br>As for the Prophet, he is the one who sees in his dream, like the vision of Abraham and like what the Messenger of Allah (sw) saw from the causes of prophethood before the revelation until Jibril (as) came to him from Allah with the message. And Muhammad (sw), when prophethood was gathered for him and the message came to him from Allah, Jibril would come to him with it and speak to him face to face. And among the Prophets are those to whom prophethood was gathered, and they see in their dreams, and the Spirit comes to them, speaks to them, and converses with them without seeing in wakefulness. <br>As for the Muhaddath, he is the one who is spoken to, hears, but does not see (directly) nor see in his dream.'"

صحيح

The Difference among he Messengers, the Prophets and the al-Muhaddath - Hadith 1909

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ وَلا مُحَدَّثٍ قُلْتُ جُعِلْتُ فِدَاكَ لَيْسَتْ هَذِهِ قِرَاءَتَنَا فَمَا الرَّسُولُ وَالنَّبِيُّ وَالْمُحَدَّثُ قَالَ الرَّسُولُ الَّذِي يَظْهَرُ لَهُ الْمَلَكُ فَيُكَلِّمُهُ وَالنَّبِيُّ هُوَ الَّذِي يَرَى فِي مَنَامِهِ وَرُبَّمَا اجْتَمَعَتِ النُّبُوَّةُ وَالرِّسَالَةُ لِوَاحِدٍ وَالْمُحَدَّثُ الَّذِي يَسْمَعُ الصَّوْتَ وَلا يَرَى الصُّورَةَ قَالَ قُلْتُ أَصْلَحَكَ الله كَيْفَ يَعْلَمُ أَنَّ الَّذِي رَأَى فِي النَّوْمِ حَقٌّ وَأَنَّهُ مِنَ الْمَلَكِ قَالَ يُوَفَّقُ لِذَلِكَ حَتَّى يَعْرِفَهُ لَقَدْ خَتَمَ الله بِكِتَابِكُمُ الْكُتُبَ وَخَتَمَ بِنَبِيِّكُمُ الانْبِيَاءَ.

4. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ali ibn Hassan from Faddal from Ali ibn Ya’qub al-Hashimi from Marwan ibn Muslim from Burayd who has said the following. “I asked abu Ja‘far (a. s.) about the words of Allah, the Most Holy, the Most High, “Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a. s.), whom We sent . .’” (22:52). I said, ““May Allah take my soul in service for your cause, the word Muhaddith does not exist in our reading. What then is the meaning of The Messenger, Prophet and Muhaddith?” The Imam (a. s.) said, “A messenger is one to whom the angel comes openly and speaks to him. A prophet is one who sees in his dream. Sometimes prophethood and messengership may exist in one person. Al-Muhaddith is one who hears the voice but does not see the person (of the angel).” I then asked, may Allah keep you well, “How would one know that what one sees in his dream is true and that it is from the angel?” The Imam (a. s.) said, “He receives help for success to know the angel. Allah has your book the last book and your Prophet the last of prophets.”

ضعيف

The issue that Allah’s holding people accountable remains unjustified without the Imam - Hadith 1910

1ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنِ الْعَبْدِ الصَّالِحِ (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُجَّةَ لا تَقُومُ لله عَلَى خَلْقِهِ إِلا بِإِمَامٍ حَتَّى يُعْرَفَ.

1. Muhammad b. Yahya al-‘Attar narrated from Ahmad b. Muhammad b.‘Isa from Ibn Abi ‘Umayr from al-Hassan b. Mahbub from Dawud al-Riqqi from the Righteous servant [al-Kadhim] (as) who said: “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

صحيح

The issue that Allah’s holding people accountable remains unjustified without the Imam - Hadith 1911

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ إِنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُجَّةَ لا تَقُومُ لله عَزَّ وَجَلَّ عَلَى خَلْقِهِ إِلا بِإِمَامٍ حَتَّى يُعْرَفَ.

2. Al-Husayn b. Muhammad narrated from Mu‘alla b. Muhammad from al-Hassan b. Ali al-Washa' who said: "I heard al-Ridha (as) say: 'Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.'"

ضعيف

The issue that Allah’s holding people accountable remains unjustified without the Imam - Hadith 1912

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُجَّةَ لا تَقُومُ لله عَلَى خَلْقِهِ إِلا بِإِمَامٍ حَتَّى يُعْرَفَ.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from ‘Abbad ibn Sulayman from Sa‘d ibn Sa‘d from Muhammad ibn ‘Ammara from abu al-Hassan al-Rida (a. s.) who has said the following. “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

مجهول

The issue that Allah’s holding people accountable remains unjustified without the Imam - Hadith 1913

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) الْحُجَّةُ قَبْلَ الْخَلْقِ وَمَعَ الْخَلْقِ وَبَعْدَ الْخَلْقِ.

4. Muhammad b. Yahya narrated from Ahmad b. Muhammad from al-Barqi from Khalaf b. Hammad from ’Aban b. Taghlib from Abu Abdillah (as) has said: “A person with Divine authority is before the people, with the people and after the people.”

صحيح

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1914

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) تَكُونُ الارْضُ لَيْسَ فِيهَا إِمَامٌ قَالَ لا قُلْتُ يَكُونُ إِمَامَانِ قَالَ لا إِلا وَأَحَدُهُمَا صَامِتٌ.

1. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad Ibn Abi ‘Umayr from al-Husayn ibn Abu al-‘Ala’ who said the following: “I asked Abu ‘Abdallah (a. s.), ‘Can there be a time on earth without Imam?” The Imam said, “No, it can not be without an Imam.” I asked, “Can there be two Imams at a time?” He said, “No, unless one of them is silent.”

حسن

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1915

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ وَسَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الارْضَ لا تَخْلُو إِلا وَفِيهَا إِمَامٌ كَيْمَا إِنْ زَادَ الْمُؤْمِنُونَ شَيْئاً رَدَّهُمْ وَإِنْ نَقَصُوا شَيْئاً أَتَمَّهُ لَهُمْ.

2. Ali ibn Ibrahim has narrated from his father from Muhammad Ibn Abi ‘Umayr from Mansur ibn Yunus and Su‘dan ibn Muslim from Ishaq ibn ‘Ammara from abu ‘Abdallah (a. s.) who has said the following. “I heard the Imam (a. s.) saying, ‘The earth is never left without an Imam so that if the believers would add any thing it would be brought back and if they would reduce anything it would be completed.”

حسن موثق

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1916

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ الْعَامِرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا زَالَتِ الارْضُ إِلا وَلله فِيهَا الْحُجَّةُ يُعَرِّفُ الْحَلالَ وَالْحَرَامَ وَيَدْعُو النَّاسَ إِلَى سَبِيلِ الله.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Rabi‘ ibn Muhammad al-Musalliy from ‘Abdallah ibn Sulayman al- ‘Amiriy from abu ‘Abdallah (a. s.) who has said the following. “The earth has never been without a person with Divine authority who would teach people about the lawful and unlawful matters and call them to the path of Allah.”

مجهول

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1917

4ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا.

4. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from al-Husayn Ibn Abu ‘Ala’ from Abu ‘Abdallah (a. s.): I (the narrator) said to him: “Can the earth be without Imam?” The Imam (a. s.) said, “No.”

ضعيف

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1918

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) قَالَ قَالَ إِنَّ الله لَمْ يَدَعِ الارْضَ بِغَيْرِ عَالِمٍ وَلَوْ لا ذَلِكَ لَمْ يُعْرَفِ الْحَقُّ مِنَ الْبَاطِلِ.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from Abu Basir from one of them (a. s.), who said: “Allah does not leave the earth without a ‘Alim (scholar). Without this the truth would not be distinguished from falsehood.”

ضعيف

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1919

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله أَجَلُّ وَأَعْظَمُ مِنْ أَنْ يَتْرُكَ الارْضَ بِغَيْرِ إِمَامٍ عَادِلٍ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) who has said the following “Allah, the Most Holy, the Most High, is far greater and above leaving the earth without an Imam of justice.”

ضعيف

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1920

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ وَهِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ عَمَّنْ يَثِقُ بِهِ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ اللهمَّ إِنَّكَ لا تُخْلِي أَرْضَكَ مِنْ حُجَّةٍ لَكَ عَلَى خَلْقِكَ.

7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu ’Usama and Ali ibn Ibrahim from his father from al-Hassan ibn Mahbub from abu ’Usama and Hisham ibn salim from abu Hamza from abu Ishaq from those reliable among the companions of Amir al-Mu’minin (a. s.) who has said the following. “O Lord. You do not leave your earth without a person who would represent Your authority among the people.”

مجهول

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1921

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ وَالله مَا تَرَكَ الله أَرْضاً مُنْذُ قَبَضَ آدَمَ (عَلَيْهِ السَّلام) إِلا وَفِيهَا إِمَامٌ يُهْتَدَى بِهِ إِلَى الله وَهُوَ حُجَّتُهُ عَلَى عِبَادِهِ وَلا تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ حُجَّةٍ لله عَلَى عِبَادِهِ.

8. Ali ibn Ibrahim has narrated from his father Muhammad ibn ‘Isa from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a. s.) who has said the following. “I swear to Allah that He has not, from the day Adam died, left the earth without an Imam who would guide people to the Lord as with divine authority over the servants of the Lord. The earth will never remain without an Imam with Divine authority over His servants.”

مجهول

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1922

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الارْضَ لا تَخْلُو مِنْ حُجَّةٍ وَأَنَا وَالله ذَلِكَ الْحُجَّةُ.

9. Al-Hassan ibn Muhammad has narrated from Muhammad ibn Mu‘alla ibn Muhammad from some of our people from abu Ali ibn Rashid from abu al-Hassan (a. s.) who has said the following. “ The earth is never without a person with divine authority and I swear to Allah that I am the person with Divine authority.”

ضعيف

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1923

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لَوْ بَقِيَتِ الارْضُ بِغَيْرِ إِمَامٍ لَسَاخَتْ.

10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Fudayl from ibn abu Hamza who has said the following. “I asked abu ‘Abdallah (a. s.), ‘Can the earth be left without the Imam?’” The Imam (a. s.) replied, “ Were to remain without Imam it would obliterate its inhabitants.”

مجهول

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1924

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا قُلْتُ فَإِنَّا نُرَوَّى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهَا لا تَبْقَى بِغَيْرِ إِمَامٍ إِلا أَنْ يَسْخَطَ الله تَعَالَى عَلَى أَهْلِ الارْضِ أَوْ عَلَى الْعِبَادِ فَقَالَ لا لا تَبْقَى إِذاً لَسَاخَتْ.

11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘isa from Muhammad al-Fudayl who has said the following. “I asked abu al-Hassan al-Rida (a. s.), ‘Can the remain without Imam?’” He replied, “No, it will not remain so.” I then said, “We narrate from Imam abu ‘Abdallah (a. s.) that the earth will not remain without Imam unless Allah becomes extremely angry with the people of the earth or with His servants.” The Imam (a. s.) said, “In such condition it will not remain but it would obliterate with its inhabitants.”

مجهول

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1925

12ـ عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله الْمُؤْمِنِ عَنْ أَبِي هَرَاسَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَوْ أَنَّ الامَامَ رُفِعَ مِنَ الارْضِ سَاعَةً لَمَاجَتْ بِأَهْلِهَا كَمَا يَمُوجُ الْبَحْرُ بِأَهْلِهِ.

12. Ali has narrated from Muhammad ibn ‘Isa from abu ‘Abd al_Mu’min from abu Harassa from abu Ja’far (a. s.) who has said the following. “Would the Imam be taken away from the earth it will create waves against her inhabitants just like what the inhabitants of the ocean face.”

ضعيف

The Issue that the Earth at no time is without a Person with Divine Authority - Hadith 1926

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) هَلْ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا قُلْتُ إِنَّا نُرَوَّى أَنَّهَا لا تَبْقَى إِلا أَنْ يَسْخَطَ الله عَزَّ وَجَلَّ عَلَى الْعِبَادِ قَالَ لا تَبْقَى إِذاً لَسَاخَتْ.

13. Al-Husayn ibn Ali has narrated from Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ who has said the following. “I asked al-Hassan al-Rida (a. s.), “I can the earth remain without Imam?” The Imam (a. s.) replied, “No, it will not remain so.” I said, “We narrate that it will not remain without the Imam unless Allah, the Most Holy, the Most High, becomes angry with the people.” The Imam said, “In such condition it will not remain but it will obliterate its inhabitants.”

ضعيف

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority - Hadith 1927

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ الطَّيَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَوْ لَمْ يَبْقَ فِي الارْضِ إِلا اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّةَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn al-Tayyar who has said the following. “I heard abu ‘Abdallah (a. s.) saying, ‘Would there remain no one on earth except two persons one of them would certainly be the person with Divine authority.”

ضعيف

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority - Hadith 1928

2ـ أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَوْ بَقِيَ اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّةَ عَلَى صَاحِبِهِ. مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ.

2. Ahmad ibn Idris and Muhammad ibn Yahya together have narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from abu ‘Ubayd from Muhammad ibn Sinan from abu Hamza ibn al-Tayyar from abu ‘Abdallah (a. s.) who has said the following. “Would there remain only two people on earth, one of them would the person with divine authority over the other.” Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa a similar Hadith.

ضعيف بسنديه

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority - Hadith 1929

3ـ مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ كَرَّامٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَوْ كَانَ النَّاسُ رَجُلَيْنِ لَكَانَ أَحَدُهُمَا الامَامَ وَقَالَ إِنَّ آخِرَ مَنْ يَمُوتُ الامَامُ لِئَلا يَحْتَجَّ أَحَدٌ عَلَى الله عَزَّ وَجَلَّ أَنَّهُ تَرَكَهُ بِغَيْرِ حُجَّةٍ لله عَلَيْهِ.

3. Muhammad ibn Yahya has narrated from those who he has mentioned from al-Hassan ibn Musa al-Khashshab from Ja’far ibn Muhammad from Kiram from abu ‘Abdallah (a. s.) who has said the following. “If of all the people there will remain only two man one of them will be the Imam. He also said, ‘The last person to die will be the Imam (a. s.) so that no one could complain against Allah leaving him without Imam, the person with Divine authority over him.’”

مرسل

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority - Hadith 1930

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَوْ لَمْ يَبْقَ فِي الارْضِ إِلا اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّةَ أَوْ الثَّانِي الْحُجَّةَ. الشَّكُّ مِنْ أَحْمَدَ بْنِ مُحَمَّدٍ.

4. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn Isma‘il from ibn Sinan from Hamza ibn al-Tayyar who has said the following. “I heard Imam abu ‘Abdallah (a. s.) saying, ‘Would there remain on earth no one except two people one of them will be the person with Divine authority or the second one will be the person with Divine authority (uncertainty is from the narrator).”

ضعيف

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority - Hadith 1931

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ النَّهْدِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَوْ لَمْ يَكُنْ فِي الارْضِ إِلا اثْنَانِ لَكَانَ الامَامُ أَحَدَهُمَا.

Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from al-Nahdi from his father from Yunus ibn ya‘qub from abu ‘Abdallah who has said the following. “Would there remain no one except two people one of them will certainly be the Imam.”

مجهول

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1932

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّمَا يَعْبُدُ الله مَنْ يَعْرِفُ الله فَأَمَّا مَنْ لا يَعْرِفُ الله فَإِنَّمَا يَعْبُدُهُ هَكَذَا ضَلالاً قُلْتُ جُعِلْتُ فِدَاكَ فَمَا مَعْرِفَةُ الله قَالَ تَصْدِيقُ الله عَزَّ وَجَلَّ وَتَصْدِيقُ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمُوَالاةُ علي (عَلَيْهِ السَّلام) وَالائْتِمَامُ بِهِ وَبِأَئِمَّةِ الْهُدَى (عَلَيْهم السَّلام) وَالْبَرَاءَةُ إِلَى الله عَزَّ وَجَلَّ مِنْ عَدُوِّهِمْ هَكَذَا يُعْرَفُ الله عَزَّ وَجَلَّ.

1. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said that Muhammad ibn al-Fudayl narrated to me from abu Hamza from abu Ja’far (a. s.) who has said the following. “Only those who know Allah worship Him. Those who do not know Allah they worship Him just like that in misguidance.” I then asked, may Allah take my soul in service for your cause, what the knowledge about Allah?” The Imam (a. s.) said, “Knowledge about Allah means is to acknowledge the existence of Allah, the Most Holy, the Most High, to acknowledge His messenger and to love Imam Ali (a. s.). Of such knowledge is to follow him and the Imams of guidance and to denounce before Allah, the Most Holy, the Most High, their (Imams’) enemies. This is how the knowledge about Allah is.”

ضعيف على المشهور

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1933

2ـ الْحُسَيْنُ عَنْ مُعَلىً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِيهِ عَنِ ابْنِ أُذَيْنَةَ قَالَ حَدَّثَنَا غَيْرُ وَاحِدٍ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) أَنَّهُ قَالَ لا يَكُونُ الْعَبْدُ مُؤْمِناً حَتَّى يَعْرِفَ الله وَرَسُولَهُ وَالائِمَّةَ كُلَّهُمْ وَإِمَامَ زَمَانِهِ وَيَرُدَّ إِلَيْهِ وَيُسَلِّمَ لَهُ ثُمَّ قَالَ كَيْفَ يَعْرِفُ الاخِرَ وَهُوَ يَجْهَلُ الاوَّلَ.

2. Al-Husayn has narrated from Mu‘alla from al-Hassan ibn Ali from Ahmad ibn ‘A’idh from his father from Ibn ‘Udhayna who has said that more than one person has narrated to us from one the two Imams (a. s.) who has said the following. “One will not be considered a Mu‘min until he knows Allah, His Messenger and all of the Imams and the Imam of ones time, acknowledges his Divine authority and submits his affairs to the Imam (a. s.).” He then said, “How would one know the last one when one is ignorant of the first one.”

ضعيف على المشهور

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1934

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنْ مَعْرِفَةِ الامَامِ مِنْكُمْ وَاجِبَةٌ عَلَى جَمِيعِ الْخَلْقِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ بَعَثَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى النَّاسِ أَجْمَعِينَ رَسُولاً وَحُجَّةً لله عَلَى جَمِيعِ خَلْقِهِ فِي أَرْضِهِ فَمَنْ آمَنَ بِالله وَبِمُحَمَّدٍ رَسُولِ الله وَاتَّبَعَهُ وَصَدَّقَهُ فَإِنَّ مَعْرِفَةَ الامَامِ مِنَّا وَاجِبَةٌ عَلَيْهِ وَمَنْ لَمْ يُؤْمِنْ بِالله وَبِرَسُولِهِ وَلَمْ يَتَّبِعْهُ وَلَمْ يُصَدِّقْهُ وَيَعْرِفْ حَقَّهُمَا فَكَيْفَ يَجِبُ عَلَيْهِ مَعْرِفَةُ الامَامِ وَهُوَ لا يُؤْمِنُ بِالله وَرَسُولِهِ وَيَعْرِفُ حَقَّهُمَا قَالَ قُلْتُ فَمَا تَقُولُ فِيمَنْ يُؤْمِنُ بِالله وَرَسُولِهِ وَيُصَدِّقُ رَسُولَهُ فِي جَمِيعِ مَا أَنْزَلَ الله يَجِبُ عَلَى أُولَئِكَ حَقُّ مَعْرِفَتِكُمْ قَالَ نَعَمْ أَ لَيْسَ هَؤُلاءِ يَعْرِفُونَ فُلاناً وَفُلاناً قُلْتُ بَلَى قَالَ أَ تَرَى أَنَّ الله هُوَ الَّذِي أَوْقَعَ فِي قُلُوبِهِمْ مَعْرِفَةَ هَؤُلاءِ وَالله مَا أَوْقَعَ ذَلِكَ فِي قُلُوبِهِمْ إِلا الشَّيْطَانُ لا وَالله مَا أَلْهَمَ الْمُؤْمِنِينَ حَقَّنَا إِلا الله عَزَّ وَجَلَّ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Hisham ibn Salim from Zurara who has said the following. “I said to abu Ja’far (a. s.), ‘Is knowing the Imam from among you obligatory on all creatures?’” The Imam (a. s.) said, “Allah, the Most Holy, the Most High, sent Muhammad to all people as His Messenger and as His authority over all creatures on earth. Those who have faith in Allah and that Muhammad is His Messenger and have followed him and have acknowledged his message on such people it is obligatory to the Imam from us. Those who do not have faith in Allah and in His messenger and who do not follow him and do not acknowledge him and do not acknowledge the rights of Allah and His messenger then knowing the Imam (a. s.) would be obligatory on them? They do not have faith in Allah and in His messenger, do not follow him and do not acknowledge their rights.” I then asked, “What would you say about those who have faith in Allah and His messenger who acknowledge His messenger in all the matters that have come from Allah, is it obligatory for them to know the Imam (a. s.) from you?” The Imam (a. s.) said, “Yes, it is obligatory. Do they not know so and so?” I said, “yes, they do.” The Imam (a. s.) then said, “Do you think Allah is the one who has placed such knowledge in their hearts? No, I swear to Allah that no one other than Satan has placed such knowledge in their hearts. I swear to Allah that no one other than Allah, the Most Holy, the Most High, has inspired our rights in hearts of the believers.”

صحيح

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1935

4ـ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّمَا يَعْرِفُ الله عَزَّ وَجَلَّ وَيَعْبُدُهُ مَنْ عَرَفَ الله وَعَرَفَ إِمَامَهُ مِنَّا أَهْلَ الْبَيْتِ وَمَنْ لا يَعْرِفِ الله عَزَّ وَجَلَّ وَلا يَعْرِفِ الامَامَ مِنَّا أَهْلَ الْبَيْتِ فَإِنَّمَا يَعْرِفُ وَيَعْبُدُ غَيْرَ الله هَكَذَا وَالله ضَلالاً.

4. From the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Amr ibn abu al-Miqdam from Jabir who has said the following. “I heard imam abu Ja’far (a. s.) saying, ‘Only those who know Allah, the Most Holy, the Most High, and worship Him. It is such people who know Him and know the Imam from the family of the Holy Prophet (sw). Those who do not know Allah, the Most Holy, the Most High, and do not know the Imam from us, Ahlul Bayt, such people only know and worship something other than Allah just like that in error.”

مختلف فيه

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1936

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ ذَرِيحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الائِمَّةِ بَعْدَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِمَاماً ثُمَّ كَانَ الْحَسَنُ (عَلَيْهِ السَّلام) إِمَاماً ثُمَّ كَانَ الْحُسَيْنُ (عَلَيْهِ السَّلام) إِمَاماً ثُمَّ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ إِمَاماً ثُمَّ كَانَ مُحَمَّدُ بْنُ عَلِيٍّ إِمَاماً مَنْ أَنْكَرَ ذَلِكَ كَانَ كَمَنْ أَنْكَرَ مَعْرِفَةَ الله تَبَارَكَ وَتَعَالَى وَمَعْرِفَةَ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قَالَ قُلْتُ ثُمَّ أَنْتَ جُعِلْتُ فِدَاكَ فَأَعَدْتُهَا عَلَيْهِ ثَلاثَ مَرَّاتٍ فَقَالَ لِي إِنِّي إِنَّمَا حَدَّثْتُكَ لِتَكُونَ مِنْ شُهَدَاءِ الله تَبَارَكَ وَتَعَالَى فِي أَرْضِهِ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jaumhur from Faddala ibn Ayyub from Mu‘awiya ibn Wahab from Dhurayh who has said the following. “I asked abu ‘Abdallah (a. s.) about the Imams after the Holy Prophet (s. a.).” The Imam (a. s.) said, “Amir al-Mu’minin (Ali) (a. s.) was the Imam. Then al-Hassan (a. s.) was the Imam. Then al-Husayn (a. s.) was the Imam. Then Ali ibn Al-Husayn (a. s.) was the Imam. Then Muhammad ibn Ali (a. s.) was the Imam. One who would deny this would be as if he has denied the existence of Allah, the Most Holy, the Most High, and the truthfulness of Prophet Muhammad (sw).” I asked, “may Allah take my soul in service for your cause, are you then the Imam? I repeated it three times.” The Imam said, “I only said it to you so that you will be of the witnesses before Allah, the Most Holy, the Most High, on His earth.”

ضعيف

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1937

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّكُمْ لا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَلا تَعْرِفُوا حَتَّى تُصَدِّقُوا وَلا تُصَدِّقُوا حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لا يَصْلُحُ أَوَّلُهَا إِلا بِ‏آخِرِهَا ضَلَّ أَصْحَابُ الثَّلاثَةِ وَتَاهُوا تَيْهاً بَعِيداً إِنَّ الله تَبَارَكَ وَتَعَالَى لا يَقْبَلُ إِلا الْعَمَلَ الصَّالِحَ وَلا يَقْبَلُ الله إِلا الْوَفَاءَ بِالشُّرُوطِ وَالْعُهُودِ فَمَنْ وَفَى لله عَزَّ وَجَلَّ بِشَرْطِهِ وَاسْتَعْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مَا عِنْدَهُ وَاسْتَكْمَلَ مَا وَعَدَهُ إِنَّ الله تَبَارَكَ وَتَعَالَى أَخْبَرَ الْعِبَادَ بِطُرُقِ الْهُدَى وَشَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَأَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَإِنِّي لَغَفَّارٌ لِمَنْ تابَ وَآمَنَ وَعَمِلَ صالِحاً ثُمَّ اهْتَدى‏ وَقَالَ إِنَّما يَتَقَبَّلُ الله مِنَ الْمُتَّقِينَ فَمَنِ اتَّقَى الله فِيمَا أَمَرَهُ لَقِيَ الله مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَيْهَاتَ هَيْهَاتَ فَاتَ قَوْمٌ وَمَاتُوا قَبْلَ أَنْ يَهْتَدُوا وَظَنُّوا أَنَّهُمْ آمَنُوا وَأَشْرَكُوا مِنْ حَيْثُ لا يَعْلَمُونَ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدَى وَمَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدَى وَصَلَ الله طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ وَطَاعَةَ رَسُولِهِ بِطَاعَتِهِ فَمَنْ تَرَكَ طَاعَةَ وُلاةِ الامْرِ لَمْ يُطِعِ الله وَلا رَسُولَهُ وَهُوَ الاقْرَارُ بِمَا أُنْزِلَ مِنْ عِنْدِ الله عَزَّ وَجَلَّ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَالْتَمِسُوا الْبُيُوتَ الَّتِي أَذِنَ الله أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ فَإِنَّهُ أَخْبَرَكُمْ أَنَّهُمْ رِجَالٌ لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ الله وَإِقَامِ الصَّلاةِ وَإِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالابْصَارُ إِنَّ الله قَدِ اسْتَخْلَصَ الرُّسُلَ لامْرِهِ ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ بِذَلِكَ فِي نُذُرِهِ فَقَالَ وَإِنْ مِنْ أُمَّةٍ إِلا خَلا فِيها نَذِيرٌ تَاهَ مَنْ جَهِلَ وَاهْتَدَى مَنْ أَبْصَرَ وَعَقَلَ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَإِنَّها لا تَعْمَى الابْصارُ وَلكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَكَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ وَكَيْفَ يُبْصِرُ مَنْ لَمْ يَتَدَبَّرْ اتَّبِعُوا رَسُولَ الله وَأَهْلَ بَيْتِهِ وَأَقِرُّوا بِمَا نَزَلَ مِنْ عِنْدِ الله وَاتَّبِعُوا آثَارَ الْهُدَى فَإِنَّهُمْ عَلامَاتُ الامَانَةِ وَالتُّقَى وَاعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى ابْنَ مَرْيَمَ (عَلَيْهِ السَّلام) وَأَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ لَمْ يُؤْمِنْ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ وَالْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الاثَارَ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ وَتُؤْمِنُوا بِالله رَبِّكُمْ.

6. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abdallah (a. s.) who said: “You will not be of the people of good deeds until you will know. You will not know until you acknowledge. You will not acknowledge until you safeguard the four doors and the first of these doors will not do any good without the last. The people of the three strayed far away from the (right) path. Allah, the Most Holy and Most High, accepts only the righteous deeds. Allah does not accept with one’s fulfilling the conditions of the covenant. Those who remain faithful to Allah, the Most Holy and Most High, about His condition and follow what is prescribed in the covenant, he will receive blessings from Him and He will keep His promise. Allah, the Most Holy and Most High, has informed the people of the path of guidance and has sanctioned for them the laws of Shari‘a as beacons. He has informed them how to follow the laws. He has said, “I am All-forgiving to the righteously striving believers who repent and follow the right guidance.” (20:82) and He said, “Allah only accepts the offerings of the pious ones.” (5:27) Those who are pious before Allah about His commandments, they meet Allah as believers in whatever Muhammad (sw) has brought. It is unfortunate that people died before finding guidance. They thought that they were believers but they became polytheist without realizing it. Those who enter houses through their doors, they are rightly guided. Those who go other ways they are on the path to destruction. Allah has connected the obedience to the people of His Divine authority with the obedience to His Messenger, and the obedience to His messenger with obedience to His Own-self. <br>Those who would disregard obedience to the people of Divine authority, they have not obeyed Allah and His Messenger. This obedience is the acknowledgment of what Allah, the Most Holy and Most High, has sent. (That you) be well dressed with means of beauty near every mosque; that you should enter the doors of the houses that Allah has given permission to be uplifted wherein His name be mentioned. Allah has certainly informed you that there are certain men whose attentions and mind do not deviate from speaking about Allah, establishing prayer and paying charity because of business and trade attractions. They only fear the Day in which the hearts and eyes turn upside down. Allah has appointed the messengers for His command. He then chose them to acknowledge that in His Warning and said, “No nation who lived before was left without a Warner . .” (35:25) Astray are those who are ignorant, and guided are those who think and understand. Allah, the Most Holy and Most High, has said, “It is their hearts in the center which are blind, not their sights.” (22:46) How can one find guidance without seeing, and how can one see without thinking? Follow the Messenger of Allah and his Ahlul Bayt (family) and acknowledge what Allah has sent and follow the traces of guidance, for they (Ahlul Bayt) are the signs of trust and piety. Know that if a person would deny Jesus, the son of Mary (a. s.) and acknowledge all the other messengers, such person will not be considered a believer. Follow the path by the help of the lighthouses and follow the signs from behind the barriers. Try to perfect the matters of your religion and have faith in Allah, your Lord.”

ضعيف

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1938

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ صَغِيرٍ عَمَّنْ حَدَّثَهُ عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ أَبَى الله أَنْ يُجْرِيَ الاشْيَاءَ إِلا بِأَسْبَابٍ فَجَعَلَ لِكُلِّ شَيْ‏ءٍ سَبَباً وَجَعَلَ لِكُلِّ سَبَبٍ شَرْحاً وَجَعَلَ لِكُلِّ شَرْحٍ عِلْماً وَجَعَلَ لِكُلِّ عِلْمٍ بَاباً نَاطِقاً عَرَفَهُ مَنْ عَرَفَهُ وَجَهِلَهُ مَنْ جَهِلَهُ ذَاكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَحْنُ.

7. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Husayn ibn Saghir from whom he has narrated from Rib‘i ibn ‘Abdallah from abu ‘Abdallah (a. s.) who has said the following. “Allah did not want to let things work except through their means and reasons. For everything He made a cause, for every cause an explanation, for every explanation a science, for every science a speaking chapter. Some people know it and some do not know. It is the messengers of Allah and we.”

مجهول

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1939

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ كُلُّ مَنْ دَانَ الله عَزَّ وَجَلَّ بِعِبَادَةٍ يُجْهِدُ فِيهَا نَفْسَهُ وَلا إِمَامَ لَهُ مِنَ الله فَسَعْيُهُ غَيْرُ مَقْبُولٍ وَهُوَ ضَالٌّ مُتَحَيِّرٌ وَالله شَانِئٌ لاعْمَالِهِ وَمَثَلُهُ كَمَثَلِ شَاةٍ ضَلَّتْ عَنْ رَاعِيهَا وَقَطِيعِهَا فَهَجَمَتْ ذَاهِبَةً وَجَائِيَةً يَوْمَهَا فَلَمَّا جَنَّهَا اللَّيْلُ بَصُرَتْ بِقَطِيعِ غَنَمٍ مَعَ رَاعِيهَا فَحَنَّتْ إِلَيْهَا وَاغْتَرَّتْ بِهَا فَبَاتَتْ مَعَهَا فِي مَرْبِضِهَا فَلَمَّا أَنْ سَاقَ الرَّاعِي قَطِيعَهُ أَنْكَرَتْ رَاعِيَهَا وَقَطِيعَهَا فَهَجَمَتْ مُتَحَيِّرَةً تَطْلُبُ رَاعِيَهَا وَقَطِيعَهَا فَبَصُرَتْ بِغَنَمٍ مَعَ رَاعِيهَا فَحَنَّتْ إِلَيْهَا وَاغْتَرَّتْ بِهَا فَصَاحَ بِهَا الرَّاعِي الْحَقِي بِرَاعِيكِ وَقَطِيعِكِ فَأَنْتِ تَائِهَةٌ مُتَحَيِّرَةٌ عَنْ رَاعِيكَ وَقَطِيعِكَ فَهَجَمَتْ ذَعِرَةً مُتَحَيِّرَةً تَائِهَةً لا رَاعِيَ لَهَا يُرْشِدُهَا إِلَى مَرْعَاهَا أَوْ يَرُدُّهَا فَبَيْنَا هِيَ كَذَلِكَ إِذَا اغْتَنَمَ الذِّئْبُ ضَيْعَتَهَا فَأَكَلَهَا وَكَذَلِكَ وَالله يَا مُحَمَّدُ مَنْ أَصْبَحَ مِنْ هَذِهِ الامَّةِ لا إِمَامَ لَهُ مِنَ الله عَزَّ وَجَلَّ ظَاهِرٌ عَادِلٌ أَصْبَحَ ضَالاً تَائِهاً وَإِنْ مَاتَ عَلَى هَذِهِ الْحَالَةِ مَاتَ مِيتَةَ كُفْرٍ وَنِفَاقٍ وَاعْلَمْ يَا مُحَمَّدُ أَنَّ أَئِمَّةَ الْجَوْرِ وَأَتْبَاعَهُمْ لَمَعْزُولُونَ عَنْ دِينِ الله قَدْ ضَلُّوا وَأَضَلُّوا فَأَعْمَالُهُمُ الَّتِي يَعْمَلُونَهَا كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى شَيْ‏ءٍ ذَلِكَ هُوَ الضَّلالُ الْبَعِيدُ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following. “I heard abu Ja’far (a. s.) saying, ‘Whoever would worship Allah in the expectation for reward and work hard but without having an Imam for himself his efforts would not be received acceptance. Such person is last and straying and Allah would dislike his deeds. The example of such person is like that of a lost sheep who would stray away from her herd. She would wonder around during the day and at nightfall she would see a different flock of sheep with a shepherd and she would glad and affectionately join it thinking it to be like her own flock. She would pass the night in their barn but in the morning when the shepherd let the flock out she could not recognize her flock and shepherd and begin to wonder in search for her own flock and shepherd and saw a flock and a shepherd. She then would rush to the flock with great interest but the shepherd shouted, ‘Go to your own flock and shepherd because you are lost and wondering.’ She then would run back and forth lost and wondering without a shepherd to show her the grazing areas and the barn. At such time a wolf would seize the opportunity and would kill her to eat. Just the same is the case, O Muhammad, those people of this ’Ummah (nation) who has no Imam from Allah, the Most Holy, the Most High, who is in public and possessing the noble quality of justice. Such people are lost and straying. If such people would in such a condition their death would be like that of an unbeliever and hypocrite. O Muhammad, take notice that the unjust Imams and their followers are far away from the religion of Allah. They have lost the right path and have mislead the others. The deeds that they are like dust blown away by the winds in a stormy day. They would remain helpless and unable to benefit from their deeds. Such is straying far away from the right path.”

صحيح

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1940

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ جَاءَ ابْنُ الْكَوَّاءِ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَعَلَى الاعْرافِ رِجالٌ يَعْرِفُونَ كُلاً بِسِيماهُمْ فَقَالَ نَحْنُ عَلَى الاعْرَافِ نَعْرِفُ أَنْصَارَنَا بِسِيمَاهُمْ وَنَحْنُ الاعْرَافُ الَّذِي لا يُعْرَفُ الله عَزَّ وَجَلَّ إِلا بِسَبِيلِ مَعْرِفَتِنَا وَنَحْنُ الاعْرَافُ يُعَرِّفُنَا الله عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ عَلَى الصِّرَاطِ فَلا يَدْخُلُ الْجَنَّةَ إِلا مَنْ عَرَفَنَا وَعَرَفْنَاهُ وَلا يَدْخُلُ النَّارَ إِلا مَنْ أَنْكَرَنَا وَأَنْكَرْنَاهُ إِنَّ الله تَبَارَكَ وَتَعَالَى لَوْ شَاءَ لَعَرَّفَ الْعِبَادَ نَفْسَهُ وَلَكِنْ جَعَلَنَا أَبْوَابَهُ وَصِرَاطَهُ وَسَبِيلَهُ وَالْوَجْهَ الَّذِي يُؤْتَى مِنْهُ فَمَنْ عَدَلَ عَنْ وَلايَتِنَا أَوْ فَضَّلَ عَلَيْنَا غَيْرَنَا فَإِنَّهُمْ عَنِ الصِّرَاطِ لَنَاكِبُونَ فَلا سَوَاءٌ مَنِ اعْتَصَمَ النَّاسُ بِهِ وَلا سَوَاءٌ حَيْثُ ذَهَبَ النَّاسُ إِلَى عُيُونٍ كَدِرَةٍ يَفْرَغُ بَعْضُهَا فِي بَعْضٍ وَذَهَبَ مَنْ ذَهَبَ إِلَيْنَا إِلَى عُيُونٍ صَافِيَةٍ تَجْرِي بِأَمْرِ رَبِّهَا لا نَفَادَ لَهَا وَلا انْقِطَاعَ.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Abdallah ibn ‘Abd al-Rahman from al-Haytham ibn Waqid from Muqrin who has said the following. “I heard abu ‘Abdallah (a. s.) saying, ‘Ibn al-Kawwa came to Amir al-Mu’minin (a. s.) and asked, “O Amir al-Mu’minin,(what do you say about; “There will be people on the Heights who know everyone by their faces . .” (7:46). The Imam said, “we will be on the Heights. We will recognize our supporters from their faces. We are the Heights without whose knowing there is no other way to know Allah, the Most Holy, the Most High. We are the Heights that Allah on the Day of Judgment will make known to everyone on the bridge. No one will enter paradise without knowing us and our knowing them. No one will enter hell except those would not know us and we will ignore them. If Allah, the Most Holy, the Most High, would want to let people know Him He may do so but He has made us the door to knowing Him, the bridge, the path and the aspect to Him. Whoever would deviate from our authority and guardianship or would consider others more excellent than us such people will down off the bridge. People are the same in following guidance. They are not equal with those who have found the sparkling fountains with those who have gathered around polluted waters that fall over other such waters. Such are not equal with those who have found the sparkling fountains that flow by the order of the Lord without ceasing and reduction.”

ضعيف

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1941

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الرَّيَّانِ بْنِ شَبِيبٍ عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا أَبَا حَمْزَةَ يَخْرُجُ أَحَدُكُمْ فَرَاسِخَ فَيَطْلُبُ لِنَفْسِهِ دَلِيلاً وَأَنْتَ بِطُرُقِ السَّمَاءِ أَجْهَلُ مِنْكَ بِطُرُقِ الارْضِ فَاطْلُبْ لِنَفْسِكَ دَلِيلاً.

10. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Muhammad from Bakr ibn Salih from al-Rayyan ibn Shabib from Yunus from Abu Ayyub al-Khazzaz from Abu Hamza, he said: Abu Ja’far (a. s.) said: “O Abu Hamza, when one of you decides to travel for just a few miles, he first finds a guide and direction for himself. Your knowledge of the paths of the heavens is much less than your knowledge of the paths of earth. You must find a guide for yourself.”

ضعيف

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1942

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً فَقَالَ طَاعَةُ الله وَمَعْرِفَةُ الامَامِ.

11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ayyub al-Hurr from abu Basir from Imam abu ‘Abdallah (a. s.) who has said the following about the words of Allah ‘Whoever is given wisdom he has received a great deal of goodness’ (2:273) “It means obedience to Allah and knowin who one’s Imam is.”

صحيح

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1943

12ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَلْ عَرَفْتَ إِمَامَكَ قَالَ قُلْتُ إِي وَالله قَبْلَ أَنْ أَخْرُجَ مِنَ الْكُوفَةِ فَقَالَ حَسْبُكَ إِذاً.

12. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from aban from abu Basir saying that Imam abu Ja’far‘far (a. s.) said to him the following. “Have you found out who your Imam is?” I said, “Yes, I swear by Allah, I did so before I left Kufa.” The Imam (a. s.) said, “Then it is sufficient for you.”

مجهول

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1944

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بُرَيْدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى أَ وَمَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَجَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ فَقَالَ مَيْتٌ لا يَعْرِفُ شَيْئاً وَنُوراً يَمْشِي بِهِ فِي النَّاسِ إِمَاماً يُؤْتَمُّ بِهِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها قَالَ الَّذِي لا يَعْرِفُ الامَامَ.

13. Muhammad ibn Yahya has narrated from ahmad ibn Muhammad from Muhammad ibn Isma‘il from Mansur ibn Yunus from Burayd who has said that he heard Imam abu Ja’far (a. s.) said the following about the words of Allah, “Can the dead to whom We have given life and light so that they may walk among the people, be considered equal to those who can never come out of darkness?” (6:122) The dead do not understand anything ‘The light by the help of which they walk’ is the Imam that they follow.’ “be considered equal to those who can never come out of darkness” applies to those who do not know who their Imam is.”

موثق

Knowing the Imam (a.s.) and Belief in His Divine Authority - Hadith 1945

14ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ وَمُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) دَخَلَ أَبُو عَبْدِ الله الْجَدَلِيُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَقَالَ (عَلَيْهِ السَّلام) يَا أَبَا عَبْدِ الله أَ لا أُخْبِرُكَ بِقَوْلِ الله عَزَّ وَجَلَّ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ. وَمَنْ جاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلا ما كُنْتُمْ تَعْمَلُونَ قَالَ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ جُعِلْتُ فِدَاكَ فَقَالَ الْحَسَنَةُ مَعْرِفَةُ الْوَلايَةِ وَحُبُّنَا أَهْلَ الْبَيْتِ وَالسَّيِّئَةُ إِنْكَارُ الْوَلايَةِ وَبُغْضُنَا أَهْلَ الْبَيْتِ ثُمَّ قَرَأَ عَلَيْهِ هَذِهِ الايَةَ.

14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’warma and Muhammad ibn ‘Abdallah from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir from Imam abu ‘Abdallah (a. s.) who has said the following. “Imam abu Ja’far (a. s.) has said, ‘Abu ‘Abdallah al-Jadali once came to Amir al-Mu’minin (a. s.). Amir al-mu’minin said to him, “O abu ‘Abdallah may I say something to you about the words of Allah, ‘Whoever does a good deed will receive a better reward than what he has done. He will be secure from the terror of the Day of Judgment (27:89). Those who commit evil will be thrown headlong into hell fire. (It will be said to them) can you expect any recompense other than what you deserve for your deeds?’ (27:90) The man said, “yes, O Amir al-Mu’minin, please tell me, may Allah take my soul in service for your cause.” Amir al-Mu’mini said, “A good deed means is to acknowledge our Divine authority and have our love in one’s heart. Evil means denying our Divine authority and harboring in one’s heart hatered towards us.” Amir al-Mu’minin (a. s.) then read the verses to him.

ضعيف

The obligation to obey the Imams (a.s.) - Hadith 1946

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ ذِرْوَةُ الامْرِ وَسَنَامُهُ وَمِفْتَاحُهُ وَبَابُ الاشْيَاءِ وَرِضَا الرَّحْمَنِ تَبَارَكَ وَتَعَالَى الطَّاعَةُ لِلامَامِ بَعْدَ مَعْرِفَتِهِ ثُمَّ قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله وَمَنْ تَوَلَّى فَما أَرْسَلْناكَ عَلَيْهِمْ حَفِيظاً.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja‘far (a. s.) who has said the following. “The top most matter (in religion) the most noble, the key issue, the gateway to all affairs and the pleasure of the Most Beneficent , the Most Holy, the Most High, is obedience to the Imam after finding out who the Imam is.” The Imam (a. s.) then said, “Allah, the Most Holy, the Most High, has said, ‘One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you (4:80)’”

حسن

The obligation to obey the Imams (a.s.) - Hadith 1947

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ قَالَ أَشْهَدُ أَنِّي سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ أَشْهَدُ أَنَّ عَلِيّاً إِمَامٌ فَرَضَ الله طَاعَتَهُ وَأَنَّ الْحَسَنَ إِمَامٌ فَرَضَ الله طَاعَتَهُ وَأَنَّ الْحُسَيْنَ إِمَامٌ فَرَضَ الله طَاعَتَهُ وَأَنَّ عَلِيَّ بْنَ الْحُسَيْنِ إِمَامٌ فَرَضَ الله طَاعَتَهُ وَأَنَّ مُحَمَّدَ بْنَ عَلِيٍّ إِمَامٌ فَرَضَ الله طَاعَتَهُ.

2. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha from Aban ibn ‘Uthman from abu al-Sabah who has said that he heard Imam abu ‘Abdallah (a. s.) saying, “I testify that Amir al-Mu’minin (a. s.) is the Imam obedience to whom is obligatory by the command of Allah, that al-Hassan (a. s.) is the Imam obedience to whom is obligatory by the command of Allah, that al-Husayn is the Imam obedience to whom is obligatory by the command of Allah, that Ali ibn al-Husayn is the Imam obedience to whom is obligatory by the command of Allah and that Muhammad ibn Ali is the Imam obedience to whom is obligatory by the command of Allah.”

ضعيف

The obligation to obey the Imams (a.s.) - Hadith 1948

3ـ وَبِهَذَا الاسْنَادِ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ حَدَّثَنَا حَمَّادُ بْنُ عُثْمَانَ عَنْ بَشِيرٍ الْعَطَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ نَحْنُ قَوْمٌ فَرَضَ الله طَاعَتَنَا وَأَنْتُمْ تَأْتَمُّونَ بِمَنْ لا يُعْذَرُ النَّاسُ بِجَهَالَتِهِ.

3. Through the same chain of narrators it is narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali who has said that Hammad ibn ‘Uthman narrated to us from Bashir al-‘Attar who has said that he heard Imam abu ‘Abdallah (a. s.) saying, “We are the people obedience to whom is obligatory by the command of Allah and you follow those that people’s responsibility to obey them does not cease because of ignorance and not knowing them.”

ضعيف على المشهور

The obligation to obey the Imams (a.s.) - Hadith 1949

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَآتَيْناهُمْ مُلْكاً عَظِيماً قَالَ الطَّاعَةُ الْمَفْرُوضَةُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from some of our people, from Abu Ja’far (a. s.) regarding the words of Allah, the Most Holy, the Most High, “We gave them a great kingdom” (4:54): it means the obedience that is obligatory.”

مرسل

The obligation to obey the Imams (a.s.) - Hadith 1950

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي الْحَسَنِ الْعَطَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ أُشْرِكَ بَيْنَ الاوْصِيَاءِ وَالرُّسُلِ فِي الطَّاعَةِ.

5. A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Khalid al-Qammat from abu al_hassan al-‘Attar who has said that he heard Imam abu ‘Abdallah (a. s.) saying, “Of the matters common among the successors and the messengers themselves one is that to obey them all is obligatory.”

ضعيف على المشهور

The obligation to obey the Imams (a.s.) - Hadith 1951

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَحْنُ قَوْمٌ فَرَضَ الله عَزَّ وَجَلَّ طَاعَتَنَا لَنَا الانْفَالُ وَلَنَا صَفْوُ الْمَالِ وَنَحْنُ الرَّاسِخُونَ فِي الْعِلْمِ وَنَحْنُ الْمَحْسُودُونَ الَّذِينَ قَالَ الله أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ.

6. Ahmad ibn Muhammad has narrated from Muhammad Ibn Abi ‘Umayr from Sayf ibn ibn ‘Umayr from abu al-Sabah al-Kinani who has said that Imam abu ‘Abdallah (a. s.) who has said the following. “We are a people obedience to whom is obligatory by the command of Allah, the Most Holy, the Most High. The Anfal (twenty percent in tax) is for us and we have been given the authority to choose the best out of the property seized from the enemy. We are the people very firmly established in knowledge. We are the ones who are considered as subject to the jealousy of people in the following verse of the holy Quran, “Are they jealous of the favors that God has done to some people? . (4:54)

صحيح

The obligation to obey the Imams (a.s.) - Hadith 1952

7ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ ذَكَرْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَوْلَنَا فِي الاوْصِيَاءِ إِنَّ طَاعَتَهُمْ مُفْتَرَضَةٌ قَالَ فَقَالَ نَعَمْ هُمُ الَّذِينَ قَالَ الله تَعَالَى أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ وَهُمُ الَّذِينَ قَالَ الله عَزَّ وَجَلَّ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا.

7. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ whos has said that I mentioned to Imam abu ‘Abdallah (a. s.) our expression about the successors (of the Prophets (s. a.)) “That obedience to them is obligatory”, the Imam (a. s.) said, ‘It is very true because they are the people about whom Allah, the Most Holy, the Most High, has said, “Believers, obey God, His Messenger, and your (qualified) leaders. . .’ (4:59) It is they about whom Allah, the Most Holy, the Most High, has also said, ‘Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians (5:55)’”

حسن كالصحيح

The obligation to obey the Imams (a.s.) - Hadith 1953

8ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَأَلَ رَجُلٌ فَارِسِيٌّ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ طَاعَتُكَ مُفْتَرَضَةٌ فَقَالَ نَعَمْ قَالَ مِثْلُ طَاعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) فَقَالَ نَعَمْ.

8. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from Mu‘ammar ibn Khallad who has said that a man from Persia asked Imam abu al-Hassan (a. s.) “Is obedience to you obligatory?” The Imam (a. s.) replied, “Yes, it is obligatory.” The man then asked is in the same way as obedience to Amir al-Mu’minin Ali ibn abu Talib (a. s.)?” The Imam (a. s.) replied “Yes, it is obligatory in the same way,”

صحيح

The obligation to obey the Imams (a.s.) - Hadith 1954

9ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الائِمَّةِ هَلْ يَجْرُونَ فِي الامْرِ وَالطَّاعَةِ مَجْرَى وَاحِدٍ قَالَ نَعَمْ.

9. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir who has said that I asked Imam abu ‘Abdallah (a. s.) about the Imams whether in the matters of the obligation of obedience to them they are all the same or not. The Imam (a. s.) replied, “Yes, they are all the same.”

ضعيف على المشهور

The obligation to obey the Imams (a.s.) - Hadith 1955

10ـ وَبِهَذَا الاسْنَادِ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ الطَّبَرِيِّ قَالَ كُنْتُ قَائِماً عَلَى رَأْسِ الرِّضَا (عَلَيْهِ السَّلام) بِخُرَاسَانَ وَعِنْدَهُ عِدَّةٌ مِنْ بَنِي هَاشِمٍ وَفِيهِمْ إِسْحَاقُ بْنُ مُوسَى بْنِ عِيسَى الْعَبَّاسِيُّ فَقَالَ يَا إِسْحَاقُ بَلَغَنِي أَنَّ النَّاسَ يَقُولُونَ إِنَّا نَزْعُمُ أَنَّ النَّاسَ عَبِيدٌ لَنَا لا وَقَرَابَتِي مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا قُلْتُهُ قَطُّ وَلا سَمِعْتُهُ مِنْ آبَائِي قَالَهُ وَلا بَلَغَنِي عَنْ أَحَدٍ مِنْ آبَائِي قَالَهُ وَلَكِنِّي أَقُولُ النَّاسُ عَبِيدٌ لَنَا فِي الطَّاعَةِ مَوَالٍ لَنَا فِي الدِّينِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ.

10. Through the same chain of narrators it is narrated from Marwak ibn ‘Ubayd from Muhammad ibn Zayd al-Tabari who said, “I was in the presence of al-Rida (a. s.) in Khurasan with a group of Hashemites, among them was Ishaq ibn Musa ibn ‘Isa from the Abbasids, and the Imam (a. s.) said to him, “O Ishaq, I hear that people say we think they are our slaves. I swear upon my close relation with the Messenger of Allah (sw) that I have never said such a thing nor have I ever heard any such thing from my ancestors, nor I have received any such report from my ancestors who may have said any such thing. But I must say that people are our slaves in the matters of obedience to us. They are our friends in religion. Those present here must tell this to those who are not present here.”

لم يحق ق

The obligation to obey the Imams (a.s.) - Hadith 1956

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ نَحْنُ الَّذِينَ فَرَضَ الله طَاعَتَنَا لا يَسَعُ النَّاسَ إِلا مَعْرِفَتُنَا وَلا يُعْذَرُ النَّاسُ بِجَهَالَتِنَا مَنْ عَرَفَنَا كَانَ مُؤْمِناً وَمَنْ أَنْكَرَنَا كَانَ كَافِراً وَمَنْ لَمْ يَعْرِفْنَا وَلَمْ يُنْكِرْنَا كَانَ ضَالاً حَتَّى يَرْجِعَ إِلَى الْهُدَى الَّذِي افْتَرَضَ الله عَلَيْهِ مِنْ طَاعَتِنَا الْوَاجِبَةِ فَإِنْ يَمُتْ عَلَى ضَلالَتِهِ يَفْعَلِ الله بِهِ مَا يَشَاءُ.

11. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja’far ibn Bashir from abu Salma who has said that I heard Imam abu ‘Abdallah say the following. “We are the ones obedience to whom is obligatory by the commands of Allah. People have no other choice except to know us and they will not be excused for not knowing us. Those who know us are the true believers and those who would refuse to acknowledge our Divine authority are unbelievers. Those who would not know us and would not acknowledge us are straying and lost until they return to guidance and affirm the fact that Allah has made obedience to us obligatory. But if they would die in their straying condition Allah will deal with the way He would will.”

لم يحقق

The obligation to obey the Imams (a.s.) - Hadith 1957

12ـ عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُهُ عَنْ أَفْضَلِ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ إِلَى الله عَزَّ وَجَلَّ قَالَ أَفْضَلُ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ إِلَى الله عَزَّ وَجَلَّ طَاعَةُ الله وَطَاعَةُ رَسُولِهِ وَطَاعَةُ أُولِي الامْرِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) حُبُّنَا إِيمَانٌ وَبُغْضُنَا كُفْرٌ.

12. Ali has narrated from Muhammad ibn ‘Isa from Yunus from Muhammad ibn Fudayl who has said that I asked the Imam (a. s.) about such a matter that would take people closer to Allah. The Imam (a. s.) said, “Of the matters that can take people closer to Allah, the Most Holy, the Most High, the best one is to obey Him, His messenger and those who posses Divine authority.” Imam abu Ja‘far (a. s.) has said, “To love us if faith and to harbor hatred towards us is disbelief.”

مجهول

The obligation to obey the Imams (a.s.) - Hadith 1958

13ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) أَعْرِضُ عَلَيْكَ دِينِيَ الَّذِي أَدِينُ الله عَزَّ وَجَلَّ بِهِ قَالَ فَقَالَ هَاتِ قَالَ فَقُلْتُ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَالاقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ الله وَأَنَّ عَلِيّاً كَانَ إِمَاماً فَرَضَ الله طَاعَتَهُ ثُمَّ كَانَ بَعْدَهُ الْحَسَنُ إِمَاماً فَرَضَ الله طَاعَتَهُ ثُمَّ كَانَ بَعْدَهُ الْحُسَيْنُ إِمَاماً فَرَضَ الله طَاعَتَهُ ثُمَّ كَانَ بَعْدَهُ عَلِيُّ بْنُ الْحُسَيْنِ إِمَاماً فَرَضَ الله طَاعَتَهُ حَتَّى انْتَهَى الامْرُ إِلَيْهِ ثُمَّ قُلْتُ أَنْتَ يَرْحَمُكَ الله قَالَ فَقَالَ هَذَا دِينُ الله وَدِينُ مَلائِكَتِهِ.

13. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from Fadala ibn Ayyub from Aban from ‘Abdallah ibn Sinan from ’isma‘il ibn Jabir who has said the I asked Imam abu Ja‘far (a. s.) if I may state before him my religion and faith in Allah, the Most Holy, the Most High. The Imam (a. s.) said, “Say it and let us hear them.” I said, “I testify that there is no god other than Allah Who is One and has no partner. I testify that Muhammad (s. a.) is the servant and messenger of Allah. I acknowledge the truth of all that he has brought from Allah. I testify that Imam (a. s.) was the Imam obedience was and is obligatory by the command of Allah. After him Imam al-Hassan was the Imam obedience to whom was and is obligatory by the command of Allah. After him Imam al-Husayn was and is the Imam obedience to whom was and is obligatory by the command of Allah. After him Imam Ali ibn al-Husayn was and is the Imam obedience to whom is obligatory by the command of Allah. I continued until it was the turn for him and I said, “Then yourself, may Allah have you in His blessings are such Imam.” The Imam (a. s.) said, “This is the religion that belongs to Allah and it is the religion of His angels.”

ضعيف على المشهور

The obligation to obey the Imams (a.s.) - Hadith 1959

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ عَنْ بَعْضِ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) اعْلَمُوا أَنَّ صُحْبَةَ الْعَالِمِ وَاتِّبَاعَهُ دِينٌ يُدَانُ الله بِهِ وَطَاعَتَهُ مَكْسَبَةٌ لِلْحَسَنَاتِ مَمْحَاةٌ لِلسَّيِّئَاتِ وَذَخِيرَةٌ لِلْمُؤْمِنِينَ وَرِفْعَةٌ فِيهِمْ فِي حَيَاتِهِمْ وَجَمِيلٌ بَعْدَ مَمَاتِهِمْ.

14. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq from some of the companions of Amir al-Mu’minin (a. s.) who has narrated the following from Amir al-Mu’minin (a. s.). “Know that to establish companionship with the scholar and to follow him is a religion on account of which Allah will grant rewards. Obedience to the scholar is the means to gain goodness and to delete evil deeds. It is the most valuable treasure for the believers. It is dignifying progress in their life time and after their death because of it people will speak of him with praise and virtue .”

مجهول

The obligation to obey the Imams (a.s.) - Hadith 1960

15ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله أَجَلُّ وَأَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْخَلْقُ يُعْرَفُونَ بِالله قَالَ صَدَقْتَ قُلْتُ إِنَّ مَنْ عَرَفَ أَنَّ لَهُ رَبّاً فَقَدْ يَنْبَغِي لَهُ أَنْ يَعْرِفَ أَنَّ لِذَلِكَ الرَّبِّ رِضًا وَسَخَطاً وَأَنَّهُ لا يُعْرَفُ رِضَاهُ وَسَخَطُهُ إِلا بِوَحْيٍ أَوْ رَسُولٍ فَمَنْ لَمْ يَأْتِهِ الْوَحْيُ فَيَنْبَغِي لَهُ أَنْ يَطْلُبَ الرُّسُلَ فَإِذَا لَقِيَهُمْ عَرَفَ أَنَّهُمُ الْحُجَّةُ وَأَنَّ لَهُمُ الطَّاعَةَ الْمُفْتَرَضَةَ فَقُلْتُ لِلنَّاسِ أَ لَيْسَ تَعْلَمُونَ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ هُوَ الْحُجَّةَ مِنَ الله عَلَى خَلْقِهِ قَالُوا بَلَى قُلْتُ فَحِينَ مَضَى (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ كَانَ الْحُجَّةَ قَالُوا الْقُرْآنُ فَنَظَرْتُ فِي الْقُرْآنِ فَإِذَا هُوَ يُخَاصِمُ بِهِ الْمُرْجِئُ وَالْقَدَرِيُّ وَالزِّنْدِيقُ الَّذِي لا يُؤْمِنُ بِهِ حَتَّى يَغْلِبَ الرِّجَالَ بِخُصُومَتِهِ فَعَرَفْتُ أَنَّ الْقُرْآنَ لا يَكُونُ حُجَّةً إِلا بِقَيِّمٍ فَمَا قَالَ فِيهِ مِنْ شَيْ‏ءٍ كَانَ حَقّاً فَقُلْتُ لَهُمْ مَنْ قَيِّمُ الْقُرْآنِ قَالُوا ابْنُ مَسْعُودٍ قَدْ كَانَ يَعْلَمُ وَعُمَرُ يَعْلَمُ وَحُذَيْفَةُ يَعْلَمُ قُلْتُ كُلَّهُ قَالُوا لا فَلَمْ أَجِدْ أَحَداً يُقَالُ إِنَّهُ يَعْلَمُ الْقُرْآنَ كُلَّهُ إِلا عَلِيّاً صَلَوَاتُ الله عَلَيْهِ وَإِذَا كَانَ الشَّيْ‏ءُ بَيْنَ الْقَوْمِ فَقَالَ هَذَا لا أَدْرِي وَقَالَ هَذَا لا أَدْرِي وَقَالَ هَذَا لا أَدْرِي وَقَالَ هَذَا أَنَا أَدْرِي فَأَشْهَدُ أَنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ قَيِّمَ الْقُرْآنِ وَكَانَتْ طَاعَتُهُ مُفْتَرَضَةً وَكَانَ الْحُجَّةَ عَلَى النَّاسِ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنَّ مَا قَالَ فِي الْقُرْآنِ فَهُوَ حَقٌّ فَقَالَ رَحِمَكَ الله فَقُلْتُ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) لَمْ يَذْهَبْ حَتَّى تَرَكَ حُجَّةً مِنْ بَعْدِهِ كَمَا تَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَنَّ الْحُجَّةَ بَعْدَ عَلِيٍّ الْحَسَنُ بْنُ عَلِيٍّ وَأَشْهَدُ عَلَى الْحَسَنِ أَنَّهُ لَمْ يَذْهَبْ حَتَّى تَرَكَ حُجَّةً مِنْ بَعْدِهِ كَمَا تَرَكَ أَبُوهُ وَجَدُّهُ وَأَنَّ الْحُجَّةَ بَعْدَ الْحَسَنِ الْحُسَيْنُ وَكَانَتْ طَاعَتُهُ مُفْتَرَضَةً فَقَالَ رَحِمَكَ الله فَقَبَّلْتُ رَأْسَهُ وَقُلْتُ وَأَشْهَدُ عَلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) أَنَّهُ لَمْ يَذْهَبْ حَتَّى تَرَكَ حُجَّةً مِنْ بَعْدِهِ عَلِيَّ بْنَ الْحُسَيْنِ وَكَانَتْ طَاعَتُهُ مُفْتَرَضَةً فَقَالَ رَحِمَكَ الله فَقَبَّلْتُ رَأْسَهُ وَقُلْتُ وَأَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ لَمْ يَذْهَبْ حَتَّى تَرَكَ حُجَّةً مِنْ بَعْدِهِ مُحَمَّدَ بْنَ عَلِيٍّ أَبَا جَعْفَرٍ وَكَانَتْ طَاعَتُهُ مُفْتَرَضَةً فَقَالَ رَحِمَكَ الله قُلْتُ أَعْطِنِي رَأْسَكَ حَتَّى أُقَبِّلَهُ فَضَحِكَ قُلْتُ أَصْلَحَكَ الله قَدْ عَلِمْتُ أَنَّ أَبَاكَ لَمْ يَذْهَبْ حَتَّى تَرَكَ حُجَّةً مِنْ بَعْدِهِ كَمَا تَرَكَ أَبُوهُ وَأَشْهَدُ بِالله أَنَّكَ أَنْتَ الْحُجَّةُ وَأَنَّ طَاعَتَكَ مُفْتَرَضَةٌ فَقَالَ كُفَّ رَحِمَكَ الله قُلْتُ أَعْطِنِي رَأْسَكَ أُقَبِّلْهُ فَقَبَّلْتُ رَأْسَهُ فَضَحِكَ وَقَالَ سَلْنِي عَمَّا شِئْتَ فَلا أُنْكِرُكَ بَعْدَ الْيَوْمِ أَبَداً.

15. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has the following. “I asked Imam abu ‘Abdallah (a. s.), ‘Allah is the Most Holy, the Most High to be recognized through His creatures. In fact, it is the creature who are recognized through Allah.’” The Imam (a. s.) said you have is very true.” I then said, “One who knows that he has a creator he must also know that his creator becomes with certain things and displeased with certain other things. That the only way to know what is pleases the creator and what displeases Him is through divine revelation or a messengers. One who does not receive Divine revelation must find the messenger and when one would find the messengers and upon finding the messenger one would learn that they are the Divine authorities and obedience to them is obligatory. I say it to people, “Do you not acknowledge that obedience to the holy Prophet possessed Divine authority from Allah over His creatures?” They say, “Yes, it is true.” I then say to them, “When the holy Prophet left this world who possessed Divine authority over the people?” The say, “The holy Quran.” I then looked in the holy Quran and I found out that all kinds of people consider this holy as the basis for their beliefs. The group called al-Murji’a consider it as the basis for whatever it believes. Those who believe in predestination also consider this holy Book as the basis for whatever they believe in. Even the atheists who do not even believe in it at all refer to this holy book to defeat the others. This proves that the holy Quran can not be considered a Divine authority without a guardian whose words about the Quran would be the true ones. I then ask them, “Who is the guardian of the Quran?” They reply, “Ibn Mas‘ud knew the Quran. ‘Umar knew the Quran. Hudhayfa knew the Quran.” I then ask them, “Did these people know all of the Quran?” They say, “No, they did not know all of the Quran.” I do not find anyone who would say that he knows all of the Quran. The only one who says that he knows all of the Quran is Ali, may Allah’s peace and blessings be upon him. If any question would arise in these people, that one would say that he did not know. The other one would say that he did not know and so on except Ali that would say that he did know. That gives enough proof to say that Ali was the guardian of the Quran. Obedience to Ali was obligatory by the command of Allah and he possessed Divine authority over the people after the holy Prophet (s. a.). Whatever Ali (a. s.) said about the holy Quran is true.” The Imam said, “May Allah’s blessings be with you.” I then said, “Imam Ali (a. s.) did not leave this world without introducing the person who possessed Divine authority over the people after him just as the holy Prophet (s. a.) had done. The person who possessed Divvine authority over the people after Imam Ali (a. s.)_ was Imam al-Hassan (a. s.). I testify that Imam al-Hassan (a. s.) also did not leave this world without introducing the person who would possess Divine authority over the people after him just as his father and grandfather had done. The person who after Imam al-Hassan possessed Divine authority over the people was Imam al-Husayn (a. s.). Obedience to him was obligatory by the command of Allah.” The Imam said, “May Allah’s blessings be with you.” I then kissed his head and said, “I testify that Imam al-Husayn did not leave this world without introducing the person who would possess Divine authority over the people after him. That person was Imam ali ibn al-Husayn (a. s.) obedience to whom was obligatory by the command of Allah. The Imam said, “May Allah’s blessings be with you.” I then kissed his head and said, “I testify that Imam Ali ibn al-Husayn did not leave this world without introducing the person who would possess divine authority over the people after him. That person was Imam abu Ja‘far, Muhammad ibn Ali (a. s.) , obedience to whom was obligatory by the commad of Allah. The Imam said, “May Allah’s blessings be with you.” I then said, “Please let me kiss your head again.” The Imam (a. s.) smiled. I then said, may Allah grand you success. I know that your holy father did not leave this world without introducing the person who would possess Divine authrity over the people after him just his father had done. I testify that yourself are the person who possess Divine authrity over the people after your holy father and that obedience to you is obligatory by the command of Allah.” The Imam (a. s.) said, “It is true enough, The Imam said, “May Allah’s blessings be with you.” I then asked for his permission to kiss hiis head and the Imam (a. s.) smiled. I kissed his head. The Imam (a. s.) then said, “Ask whatever you want. I, from this day on, will never deny you anything.”

مجهول كالصحيح

The obligation to obey the Imams (a.s.) - Hadith 1961

16ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الاوْصِيَاءُ طَاعَتُهُمْ مُفْتَرَضَةٌ قَالَ نَعَمْ هُمُ الَّذِينَ قَالَ الله عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ وَهُمُ الَّذِينَ قَالَ الله عَزَّ وَجَلَّ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكاةَ وَهُمْ راكِعُونَ.

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid al-Barqi from al-Qasim ibn Muhammad al-Jawhari from al-Husayn ibn abu al-‘Ala’ who has said the following. “I asked Imam abu ‘Abdallah (a. s.), ‘Is obedience to the successor (of the holy Prophet) obligatory?” The Imam (a. s.) said, “Yes, it is they about whom Allah, the Most Holy, the Most High, has said, “Believers, obey God, His Messenger, and your (qualified) leaders. . (4:59) It is they about whom Allah, the Most Holy, the Most High, has said, “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians (5:55).”

ضعيف

The obligation to obey the Imams (a.s.) - Hadith 1962

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَمَّادٍ عَنْ عَبْدِ الاعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ السَّمْعُ وَالطَّاعَةُ أَبْوَابُ الْخَيْرِ السَّامِعُ الْمُطِيعُ لا حُجَّةَ عَلَيْهِ وَالسَّامِعُ الْعَاصِي لا حُجَّةَ لَهُ وَإِمَامُ الْمُسْلِمِينَ تَمَّتْ حُجَّتُهُ وَاحْتِجَاجُهُ يَوْمَ يَلْقَى الله عَزَّ وَجَلَّ ثُمَّ قَالَ يَقُولُ الله تَبَارَكَ وَتَعَالَى يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ.

17. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahamn from Hammad from ‘Abd al-A‘la’ who has said that he hear Imam abu ‘Abdalla (a. s.) saying. “Listening and obeying are the gates to goodness. One who listens and is obedient has all the authority in his favor. One who listens but disobeys will have no authority in his favor. The leader, the Imam of the Muslims, on the Day of Judgment, in the presence of Allah, the Most Holy, the Most High, will have complete authoritative support and rightful arguments in his favor.” The Imam (a. s.) then said, “ Allah, the Most Holy, the Most High, says, ‘On the day when We call every nation with their leaders, . (17:71).”

مجهول كالحسن

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature - Hadith 1963

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَكَيْفَ إِذا جِئْنا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنا بِكَ عَلى‏ هؤُلاءِ شَهِيداً قَالَ نَزَلَتْ فِي أُمَّةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاصَّةً فِي كُلِّ قَرْنٍ مِنْهُمْ إِمَامٌ مِنَّا شَاهِدٌ عَلَيْهِمْ وَمُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) شَاهِدٌ عَلَيْنَا.

1. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ya‘qub ibn Yazid from Ziyad al-Qandi from Suma‘a who has said that Imam abu ‘Abdallah has said the following about the words of Allah in the Holu Quran. “How will it be when We call for a witness from every nation and have you, (Muhammad), testify against them all?” (4:41) The Imam (a. s.) said that this verse is was revealed about the followers of Prophet Muhammad (s. a.) in particular. In every generation of these people there will an Imam from our family who would bear witness over their activities and Prophet Muahammad himself will bear witness over us.”

ضعيف

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature - Hadith 1964

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ قَالَ نَحْنُ الامَّةُ الْوُسْطَى وَنَحْنُ شُهَدَاءُ الله عَلَى خَلْقِهِ وَحُجَجُهُ فِي أَرْضِهِ قُلْتُ قَوْلَ الله عَزَّ وَجَلَّ مِلَّةَ أَبِيكُمْ إِبْراهِيمَ قَالَ إِيَّانَا عَنَى خَاصَّةً هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ فِي الْكُتُبِ الَّتِي مَضَتْ وَفِي هَذَا الْقُرْآنِ لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الشَّهِيدُ عَلَيْنَا بِمَا بَلَّغَنَا عَنِ الله عَزَّ وَجَلَّ وَنَحْنُ الشُّهَدَاءُ عَلَى النَّاسِ فَمَنْ صَدَّقَ صَدَّقْنَاهُ يَوْمَ الْقِيَامَةِ وَمَنْ كَذَّبَ كَذَّبْنَاهُ يَوْمَ الْقِيَامَةِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn al-Washsha’ from Ahmad ibn ‘A’idh from ‘Umar ibn ’Udhayna from Buarayd al-‘Ili who has said that I asked Imam abu ‘Abdallah (a. s.) about the meaning of the words of Allah: “We have made you (true Muslims) a moderate nation so that you could be (witness) an example for all people and the Prophet (a witness) an example for you. . .” (2:143) The Imam (a. s.) said, “We are the moderate nation and we bear witness to the activities of the people for Allah and we possess Divine authority on earth.” I then asked about the meaning following verse of the holy Quran: “. . the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions). .” (22:78) The word ‘your father’ refers to us particularly we were called Muslims in the heavenly books that were sent before as well as this book. The messenger of Allah bears witness over us by means of teaching us the guidance of Allah and bear witness over the people. Those who would acknowledge our authority, on the Day of Judgment, we will acknowledge their faith and those who would reject our Divine authority, one the Day of Judgment, we will refuse to acknowledge their faith.”

ضعيف

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature - Hadith 1965

3ـ وَبِهَذَا الاسْنَادِ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلالِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَ فَمَنْ كانَ عَلى‏ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شاهِدٌ مِنْهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ الشَّاهِدُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى بَيِّنَةٍ مِنْ رَبِّهِ.

3. Through the same chain of narrators it is narrated from Mu‘allah ibn Muhammad from al-Hassan ibn Ali from Ahmad ibn ‘Umar al-Hallal who has said that he asked Imam abu al-Hassan (a. s.) about the meaning of the following verse of the holy Quran: “Should they be compared with those whose Lord has given them a guidance which is testified by a witness from among their own people . .” (11:17) The Imam (a. s.) said, “Amir al-Mu’minin Ali (a. s.) testified to support the holy Prophet (s. a.) and the holy Prophet received supporting evidence from his Lord.”

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature - Hadith 1966

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) قَوْلَ الله تَبَارَكَ وَتَعَالَى وَكَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً قَالَ نَحْنُ الامَّةُ الْوَسَطُ وَنَحْنُ شُهَدَاءُ الله تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ وَحُجَجُهُ فِي أَرْضِهِ قُلْتُ قَوْلَهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ وَجاهِدُوا فِي الله حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ قَالَ إِيَّانَا عَنَى وَنَحْنُ الْمُجْتَبَوْنَ وَلَمْ يَجْعَلِ الله تَبَارَكَ وَتَعَالَى فِي الدِّينِ مِنْ حَرَجٍ فَالْحَرَجُ أَشَدُّ مِنَ الضِّيقِ مِلَّةَ أَبِيكُمْ إِبْراهِيمَ إِيَّانَا عَنَى خَاصَّةً وَسَمَّاكُمُ الْمُسْلِمِينَ الله سَمَّانَا الْمُسْلِمِينَ مِنْ قَبْلُ فِي الْكُتُبِ الَّتِي مَضَتْ وَفِي هَذَا الْقُرْآنِ لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُوا شُهَداءَ عَلَى النَّاسِ فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الشَّهِيدُ عَلَيْنَا بِمَا بَلَّغَنَا عَنِ الله تَبَارَكَ وَتَعَالَى وَنَحْنُ الشُّهَدَاءُ عَلَى النَّاسِ فَمَنْ صَدَّقَ يَوْمَ الْقِيَامَةِ صَدَّقْنَاهُ وَمَنْ كَذَّبَ كَذَّبْنَاهُ.

4. Ali ibn Ibrahim has narrated from his father from Muhammad Ibn Abi ‘Umayr from ibn ’dhayna from Yazid al-‘Ijli who has said that he asked Imam abu Ja’far (a. s.) about the meaning of the following verse of the Holy Quran. “We have made you (true Muslims) a moderate nation so that you could be (witness) an example for all people and the Prophet (a witness) an example for you. . .” (2:143) The Imam (a. s.) said, “We are the moderate nation and we are the witness for Allah, the Most Holy, the Most High, over the activities of His creatures and possess His authority on earth.” I then asked about the meaning of the following verse of the Holy Quran that says, “Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77) Strive steadfastly for the Cause of God. He has chosen you . Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77) Strive steadfastly for the Cause of God. He has chosen you but has not imposed on you hardship in your religion, the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions) and you will be the witness over mankind. The noble religion also is a reference to us. Allah has called us as Muslims in the heaven books that were revealed before and in this holy book (the Holy Quran) The Holy Prophet (s. a.) has testified in our favor by conveying the message of Allah, the Most Holy, the Most High. We bear witness to the activities and on the Day of Judgment certify the faith of those who have acknowledged our Divine authority and reject those who have rejected our Divine authority.”

مختلف فيه وحسن عند ي

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature - Hadith 1967

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى طَهَّرَنَا وَعَصَمَنَا وَجَعَلَنَا شُهَدَاءَ عَلَى خَلْقِهِ وَحُجَّتَهُ فِي أَرْضِهِ وَجَعَلَنَا مَعَ الْقُرْآنِ وَجَعَلَ الْقُرْآنَ مَعَنَا لا نُفَارِقُهُ وَلا يُفَارِقُنَا.

5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Sulaym ibn Qays al-Hilali from Amir al-Mu’minin (a. s.) who has said the following. “Allah, the Most Holy, the Most High, cleansed us, granted us protection against sins, made us to bear witness to the activities of His creatures and granted us Divine authority on earth. He made us to be with the holy Quran and the Holy Quran to be with us. We do not depart the Holy Quran and the Holy Quran does not depart us.”

لم يحق ق

The Imams (a.s.) are the only true guides - Hadith 1968

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ وَفَضَالَةَ بْنِ أَيُّوبَ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَلِكُلِّ قَوْمٍ هادٍ فَقَالَ كُلُّ إِمَامٍ هَادٍ لِلْقَرْنِ الَّذِي هُوَ فِيهِمْ.

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd and Fudala ibn Ayyub from Musa ibn Bakr from al-Fudayl who has said that he asked Imam abu ‘Abdallah (a. s.) about the meaning of the words of Allah: “For every nation there is a guide.” (13:7) The Imam (a. s.) said that every Imam is the guide in his own time.”

ضعيف كالموثق

The Imams (a.s.) are the only true guides - Hadith 1969

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّما أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هادٍ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُنْذِرُ وَلِكُلِّ زَمَانٍ مِنَّا هَادٍ يَهْدِيهِمْ إِلَى مَا جَاءَ بِهِ نَبِيُّ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ الْهُدَاةُ مِنْ بَعْدِهِ عَلِيٌّ ثُمَّ الاوْصِيَاءُ وَاحِدٌ بَعْدَ وَاحِدٍ.

2. Ali ibn Ibrahim has narrated from his father from Muhammad Ibn Abi ‘Umayr from ibn ’Udhayna from Buray al-‘Ijli from Ima abu Ja’far (a. s.) who has said the following about the words of Allah. “(Muhammad), you are only a Warner. For every nation there is a guide. (13:7)” The Imam (a. s.) said that at all times there is a guide from us who guides people to the teachings of the Holy Prophet (s. a.) Of the guides who possess Divine authority after the holy Prophet (s. a.) is Amir al-Mu’minin (a. s.) and his successors one after the other.”

حسن

The Imams (a.s.) are the only true guides - Hadith 1970

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّما أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هادٍ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُنْذِرُ وَعَلِيٌّ الْهَادِي يَا أَبَا مُحَمَّدٍ هَلْ مِنْ هَادٍ الْيَوْمَ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ مَا زَالَ مِنْكُمْ هَادٍ بَعْدَ هَادٍ حَتَّى دُفِعَتْ إِلَيْكَ فَقَالَ رَحِمَكَ الله يَا أَبَا مُحَمَّدٍ لَوْ كَانَتْ إِذَا نَزَلَتْ آيَةٌ عَلَى رَجُلٍ ثُمَّ مَاتَ ذَلِكَ الرَّجُلُ مَاتَتِ الايَةُ مَاتَ الْكِتَابُ وَلَكِنَّهُ حَيٌّ يَجْرِي فِيمَنْ بَقِيَ كَمَا جَرَى فِيمَنْ مَضَى.

3. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn ’Isma‘il from Sa‘dan from Abu Basir who said: “I asked Abu ‘Abdallah (a. s.) about the meaning of the words of Allah: “(Muhammad), you are only a warner, and for every nation there is a guide.” (13:7) He (a. s.) replied, “The Messenger of Allah (sw) is the warner and Amir al-Mu’minin (a. s.) is the guide. O Abu Muhammad, is there a guide today?” I said, “Yes, may Allah take my soul in service for your cause, there has always been a guide from you, one after the other, until this (noble task) is being carried on by your own self.” He (a. s.) said, “May Allah have mercy on you, O Abu Muhammad. Had it been like the coming of guidance to man and then he would die with his death, the guidance would also die and the whole book would die, but it lives and it continues with new generations as it has done so with the people in the past.”

ضعيف

The Imams (a.s.) are the only true guides - Hadith 1971

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى إِنَّما أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هادٍ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُنْذِرُ وَعَلِيٌّ الْهَادِي أَمَا وَالله مَا ذَهَبَتْ مِنَّا وَمَا زَالَتْ فِينَا إِلَى السَّاعَةِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan from Mansur from ‘Abd al-Rahim al-Qusayr who has said that asked Imam abu Ja’far (a. s.) about the meaning of the words of Allah, “. . For every nation there is a guide. (13:7)” The Imam (a. s.) said, “The Holy Prophet (s. a.) is the Warner and Amir al-Mu’minin (a. s.) is the guide. Let it be known, I swear by Allah, that guidance never departed us, it is with us and will always be with us until the Day of Judgment.”

مجهول

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge - Hadith 1972

1ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ نَحْنُ وُلاةُ أَمْرِ الله وَخَزَنَةُ عِلْمِ الله وَعَيْبَةُ وَحْيِ الله.

1. Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn abu Zahir from al-Hassan ibn Musa from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir who has said that he heard Imam abu ‘Abdallah (a. s.) who has said the following. “We are the ones who has said the following possess Divine authority of the command of Allah, we are the treasury of the knowledge of Allah and the repository of the revelations of Allah.”

ضعيف

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge - Hadith 1973

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِيهِ أَسْبَاطٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَالله إِنَّا لَخُزَّانُ الله فِي سَمَائِهِ وَأَرْضِهِ لا عَلَى ذَهَبٍ وَلا عَلَى فِضَّةٍ إِلا عَلَى عِلْمِهِ.

2. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn Asbat from his father, Asbat from Sawra ibn Kulayb who said: Imam Abu Ja’far (a. s.) said to me: “By Allah, we are the treasurers of Allah in His heavens and on His earth, not over gold or silver, but over His knowledge.”

مجهول

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge - Hadith 1974

3ـ عَلِيُّ بْنُ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ رَفَعَهُ عَنْ سَدِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا أَنْتُمْ قَالَ نَحْنُ خُزَّانُ عِلْمِ الله وَنَحْنُ تَرَاجِمَةُ وَحْيِ الله وَنَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ دُونَ السَّمَاءِ وَمَنْ فَوْقَ الارْضِ.

3. Ali ibn Musa has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id and Muhammad ibn Khalid al-Barqi from al-Nadr ibn Suwayd in a marfu‘ manner from Sudayr who has said that he asked Imam abu Ja’far (a. s.) the following. “may Allah take my soul in service for your cause, what are you?” The Imam (a. s.) said, “We are the treasurers of the knowledge of Allah. We are the translators of the revelations of Allah. We possess complete Divine authority over all that is under the heavens and those above the earth.”

مجهول

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge - Hadith 1975

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ الله تَبَارَكَ وَتَعَالَى اسْتِكْمَالُ حُجَّتِي عَلَى الاشْقِيَاءِ مِنْ أُمَّتِكَ مِنْ تَرْكِ وَلايَةِ عَلِيٍّ وَالاوْصِيَاءِ مِنْ بَعْدِكَ فَإِنَّ فِيهِمْ سُنَّتَكَ وَسُنَّةَ الانْبِيَاءِ مِنْ قَبْلِكَ وَهُمْ خُزَّانِي عَلَى عِلْمِي مِنْ بَعْدِكَ ثُمَّ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَقَدْ أَنْبَأَنِي جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ.

4. Muhammad ibn Yahya has narrated from Muhammad Ibn Husayn from al-Nadr ibn Shu‘ayb from Muhammad ibn al-Fudayl from abu Hamza who has said that he heard Imam Abu Ja’far (a. s.) say: “The Messenger of Allah (sw) said that Allah, the Blessed and Exalted, said: "The completion of My proof against the wretched ones of your nation lies in their abandonment of the authority (wilāyah) of ʿAlī and the successors after you. For within them is your tradition and the tradition of the prophets before you. They are the keepers of My knowledge after you." Then the Messenger of Allah (sw) said: "Indeed, Jibrīl (AS) informed me of their names and the names of their fathers."

مجهول

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge - Hadith 1976

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا ابْنَ أَبِي يَعْفُورٍ إِنَّ الله وَاحِدٌ مُتَوَحِّدٌ بِالْوَحْدَانِيَّةِ مُتَفَرِّدٌ بِأَمْرِهِ فَخَلَقَ خَلْقاً فَقَدَّرَهُمْ لِذَلِكَ الامْرِ فَنَحْنُ هُمْ يَا ابْنَ أَبِي يَعْفُورٍ فَنَحْنُ حُجَجُ الله فِي عِبَادِهِ وَخُزَّانُهُ عَلَى عِلْمِهِ وَالْقَائِمُونَ بِذَلِكَ.

5. Ahmad ibn Idris has narrated from from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Khalid from Fudaala ibn Ayyub from ‘Abdullah ibn Abu Ya‘fur who has said that Imam Abu ‘Abdullah (a. s.) said the following. “O son of Abi Ya'fur, indeed Allah is One, unique in His Oneness. He alone issues His command. He created a creation and appointed and measured them for that command (Amr, task). So, we, O son of Abu Ya‘fur, are that creation. We are the authority of Allah among His servants, the treasurers of His knowledge, and the guardians of it.”

صحيح

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge - Hadith 1977

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ بْنِ مُعَاوِيَةَ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله عَزَّ وَجَلَّ خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَصَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَجَعَلَنَا خُزَّانَهُ فِي سَمَائِهِ وَأَرْضِهِ وَلَنَا نَطَقَتِ الشَّجَرَةُ وَبِعِبَادَتِنَا عُبِدَ الله عَزَّ وَجَلَّ وَلَوْلانَا مَا عُبِدَ الله.

6. Ali Ibn Muhammad narrated from Sahl Ibn Ziyad from Musa Ibn al-Qasim Ibn Mu‘awiyah and Muhammad Ibn Yahya from al-‘Amrakiy Ibn Ali altogether from Ali Ibn Ja’far from Abul Hassan Musa (as) who said: Abu Abdallah (as) has said, ‘Allah (swt) created us and He made our creation the best [of all creations]. He formed us and made our form the best [of all forms]. He made us the treasurers of His heavens and His earth. For our [sake] the tree spoke, by our worship Allah (swt) is worshipped. Had we not been in existence, Allah would not have been worshipped.”

صحيح

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah - Hadith 1978

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي مَسْعُودٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ الائِمَّةُ خُلَفَاءُ الله عَزَّ وَجَلَّ فِي أَرْضِهِ.

1. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from abu Mas‘ud from al-Ja’fari who has said that he heard abu al-Hassan al-Rida (a. s.) say the following. “ The Imams (a. s.) are the deputies of Allah, the Most Holy, the Most High, on earth.”

ضعيف

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah - Hadith 1979

2ـ عَنْهُ عَنْ مُعَلىً عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) الاوْصِيَاءُ هُمْ أَبْوَابُ الله عَزَّ وَجَلَّ الَّتِي يُؤْتَى مِنْهَا وَلَوْلاهُمْ مَا عُرِفَ الله عَزَّ وَجَلَّ وَبِهِمُ احْتَجَّ الله تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ.

2. Mu‘alla has narrated from Muhammad ibn Jumhur from Sulayman ibn Suma‘a from ‘Abdallah ibn al-Qasim from abu Basir who has said that Imam abu ‘Abdallah (a. s.) said the following. “The successors (of the holy Prophet (s. a.) are the gates to Allah, the Most Holy, the Most High, through which people go to Him. Had they not existed, Allah, the Most Holy, the Most High, would not have been recognized. Allah, the Most Holy, the Most High, will present these successors as evidence against His creatures.”

ضعيف

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah - Hadith 1980

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله جَلَّ جَلالُهُ وَعَدَ الله الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الارْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ قَالَ هُمُ الائِمَّةُ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from ‘Abdallah ibn Sinan who has said that he asked abu ‘Abdallah (a. s.) about the meaning of the following verse of the Holy Quran. “God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. . .” (24:55) The Imams (a. s.) said, “The people referred to in this verse are the Imams (a. s.).”

ضعيف

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High - Hadith 1981

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ قَالَ حَدَّثَنَا صَفْوَانُ بْنُ يَحْيَى وَالْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ فَ‏آمِنُوا بِالله وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنا فَقَالَ يَا أَبَا خَالِدٍ النُّورُ وَالله الائِمَّةُ مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى يَوْمِ الْقِيَامَةِ وَهُمْ وَالله نُورُ الله الَّذِي أَنْزَلَ وَهُمْ وَالله نُورُ الله فِي السَّمَاوَاتِ وَفِي الارْضِ وَالله يَا أَبَا خَالِدٍ لَنُورُ الامَامِ فِي قُلُوبِ الْمُؤْمِنِينَ أَنْوَرُ مِنَ الشَّمْسِ الْمُضِيئَةِ بِالنَّهَارِ وَهُمْ وَالله يُنَوِّرُونَ قُلُوبَ الْمُؤْمِنِينَ وَيَحْجُبُ الله عَزَّ وَجَلَّ نُورَهُمْ عَمَّنْ يَشَاءُ فَتُظْلَمُ قُلُوبُهُمْ وَالله يَا أَبَا خَالِدٍ لا يُحِبُّنَا عَبْدٌ وَيَتَوَلانَا حَتَّى يُطَهِّرَ الله قَلْبَهُ وَلا يُطَهِّرُ الله قَلْبَ عَبْدٍ حَتَّى يُسَلِّمَ لَنَا وَيَكُونَ سِلْماً لَنَا فَإِذَا كَانَ سِلْماً لَنَا سَلَّمَهُ الله مِنْ شَدِيدِ الْحِسَابِ وَآمَنَهُ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ الاكْبَرِ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Mirdas who has said that Saffron ibn Yahya and al-Hassan ibn Mahbub have narrated from abu Ayyub from abu Khalid al-Kabuli who has said, "I asked Abu Ja'far (peace be upon him) about the saying of Allah, the Mighty and Exalted, 'So believe in Allah and His Messenger and the light which We have sent down.' (68:4) He said: 'O Abu Khalid, by Allah, the light is the Imams from the family of Muhammad (peace be upon him and his family) until the Day of Resurrection. And by Allah, they are the light of Allah which has been sent down. And by Allah, they are the light of Allah in the heavens and on the earth. By Allah, O Abu Khalid, the light of the Imam in the hearts of the believers is brighter than the shining sun by day. And by Allah, they illuminate the hearts of the believers, and Allah, the Mighty and Exalted, hides their light from whomever He wills, causing their hearts to darken. By Allah, O Abu Khalid, no servant loves us and takes us as authority until Allah purifies his heart, and Allah does not purify the heart of a servant until he fully submits to us and is at peace with us. When he is at peace with us, Allah will protect him from the severe reckoning and will secure him from the greatest terror on the Day of Resurrection.'"

ضعيف على المشهور

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High - Hadith 1982

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَعَالَى الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الامِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَالانْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّباتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ إِلَى قَوْلِهِ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولئِكَ هُمُ الْمُفْلِحُونَ قَالَ النُّورُ فِي هَذَا الْمَوْضِعِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَالائِمَّةُ (عَلَيْهم السَّلام )

2. Ali ibn Ibrahim has narrated through his chain of narrators from abu ‘Abdallah (a. s.) about the words of Allah that say, There are those who follow the Messengers, the illiterate Prophet (not conventionally educated), whose description they find written in the Torah and the Gospel. [He (the Messengers) enjoins them to do good and forbids them to do all that is unlawful, makes lawful for them all that is pure and unlawful all that is filthy, removes their burdens and the entanglements in which they are involved]. Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157) The Imams (a. s.) said, “It is Amir al-Mu’minin Ali (a. s.) and the Imams (a. s.) after him who are called ‘light’ in the above verse of the Holy Quran.”

مرسل

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High - Hadith 1983

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي الْجَارُودِ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) لَقَدْ آتَى الله أَهْلَ الْكِتَابِ خَيْراً كَثِيراً قَالَ وَمَا ذَاكَ قُلْتُ قَوْلُ الله تَعَالَى الَّذِينَ آتَيْناهُمُ الْكِتابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ إِلَى قَوْلِهِ أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ فَقَالَ قَدْ آتَاكُمُ الله كَمَا آتَاهُمْ ثُمَّ تَلا يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الله وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ يَعْنِي إِمَاماً تَأْتَمُّونَ بِهِ.

3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Fudala from Tha‘laba ibn Maymun from abu al-Jarud who has said that he said the following to Imam abu Ja‘far (a. s.). “Allah has given a great deal of good to the people of the heavenly books.” The Imam (a. s.) then asked, “What is it?” I then said it said in Holy Quran, “We sent Our guidance to them so that perhaps they might take heed. (28:51) (Some of) the followers of the Bible believe in the Quran (28:52). When it is recited to them, they say, “We believe in it. It is the Truth from our Lord. We were Muslims before it was revealed” (28:53). These will receive double reward for their forbearance, replacing evil by virtue, and for their spending for the cause of God.” (28:54) The Imam (a. s.) said, “Allah has given you also a great deal of good as He has given to them and he recited, ‘Believers, have fear of God and believe in His Messenger. God will grant you a double share of mercy, a light by which you can walk, and forgive your sins. God is All-forgiving and All-merciful.’ (57:28) The light mentioned in this verse mean the Imam (a. s.) who you follow.’”

ضعيف

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High - Hadith 1984

4ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ وَالْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى فَ‏آمِنُوا بِالله وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنا فَقَالَ يَا أَبَا خَالِدٍ النُّورُ وَالله الائِمَّةُ (عَلَيْهم السَّلام) يَا أَبَا خَالِدٍ لَنُورُ الامَامِ فِي قُلُوبِ الْمُؤْمِنِينَ أَنْوَرُ مِنَ الشَّمْسِ الْمُضِيئَةِ بِالنَّهَارِ وَهُمُ الَّذِينَ يُنَوِّرُونَ قُلُوبَ الْمُؤْمِنِينَ وَيَحْجُبُ الله نُورَهُمْ عَمَّنْ يَشَاءُ فَتُظْلَمُ قُلُوبُهُمْ وَيَغْشَاهُمْ بِهَا.

4. Ahmad ibn Mahran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Ali ibn Asbat and al-Hassan ibn Mahbub from abu Ayyub from abu Khalid al-kabuli who has said that he asked Imam abu ‘Abdallah (a. s.) about the meaning of the words of Allah, the Most Holy, the Most High, in the following verse of the Holy Quran. “Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157) The Imams (a. s.) said, “O abu Khalid, the light in this verse, I swear by Allah, means the Imams. O abu Khalid the light of the Imam (a. s.) in the hearts of the true believers is more bright than the light of the sun in midday. It is they who brighten the hearts of the true believers and Allah withholds their light from reaching whomever He would will, thus, their hearts become dark and Allah covers them with the darknesss.”

ضعيف

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High - Hadith 1985

5ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ الاصَمِّ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ صَالِحِ بْنِ سَهْلٍ الْهَمْدَانِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَعَالَى الله نُورُ السَّماواتِ وَالارْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فَاطِمَةُ (عليها السلام) فِيها مِصْباحٌ الْحَسَنُ الْمِصْباحُ فِي زُجاجَةٍ الْحُسَيْنُ الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌّ فَاطِمَةُ كَوْكَبٌ دُرِّيٌّ بَيْنَ نِسَاءِ أَهْلِ الدُّنْيَا يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ إِبْرَاهِيمُ (عَلَيْهِ السَّلام) زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ لا يَهُودِيَّةٍ وَلا نَصْرَانِيَّةٍ يَكادُ زَيْتُها يُضِي‏ءُ يَكَادُ الْعِلْمُ يَنْفَجِرُ بِهَا وَلَوْ لَمْ تَمْسَسْهُ نارٌ نُورٌ عَلى‏ نُورٍ إِمَامٌ مِنْهَا بَعْدَ إِمَامٍ يَهْدِي الله لِنُورِهِ مَنْ يَشاءُ يَهْدِي الله لِلائِمَّةِ مَنْ يَشَاءُ وَيَضْرِبُ الله الامْثالَ لِلنَّاسِ قُلْتُ أَوْ كَظُلُماتٍ قَالَ الاوَّلُ وَصَاحِبُهُ يَغْشاهُ مَوْجٌ الثَّالِثُ مِنْ فَوْقِهِ مَوْجٌ ظُلُمَاتٌ الثَّانِي بَعْضُها فَوْقَ بَعْضٍ مُعَاوِيَةُ وَفِتَنُ بَنِي أُمَيَّةَ إِذا أَخْرَجَ يَدَهُ الْمُؤْمِنُ فِي ظُلْمَةِ فِتْنَتِهِمْ لَمْ يَكَدْ يَراها وَمَنْ لَمْ يَجْعَلِ الله لَهُ نُوراً إِمَاماً مِنْ وُلْدِ فَاطِمَةَ (عليها السلام) فَما لَهُ مِنْ نُورٍ إِمَامٍ يَوْمَ الْقِيَامَةِ وَقَالَ فِي قَوْلِهِ يَسْعى‏ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمانِهِمْ أَئِمَّةُ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ تَسْعَى بَيْنَ يَدَيِ الْمُؤْمِنِينَ وَبِأَيْمَانِهِمْ حَتَّى يُنْزِلُوهُمْ مَنَازِلَ أَهْلِ الْجَنَّةِ. عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى (عَلَيْهِ السَّلام) مِثْلَهُ.

5. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn sham?? From ‘Abdallah ibn ‘Abd al-Rahmanal-Asamm from ‘Abdallah ibn al-Qasim from salih ibn Sahl al-Hamadani who has said that abu ‘Abdallah (a. s.) has said the following about the verse of the Holy Quran below. “God is the light of the heavens and the earth. A metaphor for His light is a lantern in which there is a lamp placed in a glass. The glass is like a shining star which is lit from a blessed olive tree that is neither eastern nor western. Its oil almost lights up even though it has not been touched by the fire. It is light upon light. God guides to His light whomever He wants. God uses various metaphors. He has the knowledge of all things.” (24:35) The Imam (a. s.) said that the lantern metaphorically stands for the Holy lady, Fatima (a. s.), the lamp stands for Imam al-Hassan (a. s.) and the glass stands for Imam al-Husayn (a. s.). The shining star stands for the Holy lady Fatima (a. s.) who shines among the ladies of the world. The blessed olive tree stands for Prophet Abraham. Neither eastern nor western means not Jewish nor Christian. ‘Its oil almost lights up’ means that it almost bursts up with knowledge. ‘Light up on light’ means that there will one Imam after the other Imam (a. s.) ‘God guides to His light who ever He wants’ means that Allah guides through the Imams whomever He wants.” About ‘God uses various metaphors’ I said, “Or it (the deeds of the unbelievers) are like the darkness of a deep, stormy sea with layers of giant waves, covered by dark clouds. It is darkness upon darkness whereby even if one stretches out his hands he can not see them. One can have no light unless God gives him light. (24:40) The Imam (a. s.) said, “ ‘darkness’ refers to the first and his friend, ‘with layers of giant waves’ refers to the third, ‘covered with darkness’ refers to the second. ‘it is darkness up on darkness’ refers to Mu‘awiya and the disasters caused by the Amavides. ‘even if one stretches out his hands’ means that even if a true believer would stretch his hands in such disastrous condition ‘he can not see them’. ‘One can have no light unless God gives him light, means the light from the children of the Holy Lady, Fatima (a. s.) ‘Can have no light’ means an Imam on the Day of Judgment.” The Imam (a. s.) said that, “On the Day of Judgment you will see the believers with their light shining in front of them and to their right. They will be told, “Paradise wherein streams flow is the glad news for you today. You will live therein forever. This is the greatest triumph.” (57:12), the shining light in front . .’ is a reference to the Imams (a. s.) whom would walk in front and on the right of the true believers until they all enter paradise.” Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Musa ibn al-Qasim al-Bajali and Muhammad ibn yahya from al-‘Amrakiy ibn Ali altogether from Ali ibn Ja‘far (a. s.) from his brother a similar Hadith.

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High - Hadith 1986

6ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ الله عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَمُوسَى بْنِ عُمَرَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى يُرِيدُونَ لِيُطْفِؤُا نُورَ الله بِأَفْواهِهِمْ قَالَ يُرِيدُونَ لِيُطْفِئُوا وَلايَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بِأَفْوَاهِهِمْ قُلْتُ قَوْلُهُ تَعَالَى وَالله مُتِمُّ نُورِهِ قَالَ يَقُولُ وَالله مُتِمُّ الامَامَةِ وَالامَامَةُ هِيَ النُّورُ وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ فَ‏آمِنُوا بِالله وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنا قَالَ النُّورُ هُوَ الامَامُ.

6. Ahmad ibn Idris has narrated from al-husayn ibn ‘Ubadallah from Muhammad ibn al-Hassan and Musa ibn ‘umar from al-hassan ibn Mahbub from Muhammad ibn al-Fudayl who has said that he asked abu al-Hassan (a. s.) about the meaning of the words of Allah, the Most Holy, the Most High, in the following verse of the Holy Quran. “They want to put out the light of God with their mouths, but God will certainly make His light shine forever - even though the unbelievers may dislike this.” (61:8) The Imam (a. s.) said, “They want to put out the divine authority of Amir al-Mu’minin (a. s.) with their mouths. ‘but Allah completes His light’ means the Imams (a. s.) as mentioned in, “Those who believe in him, honor and help him, and follow the light which is sent down to him, will have everlasting happiness.” (7:157) The light stands for Imam (a. s.).”

مجهول

The Imams are the corner stone on earth - Hadith 1987

1ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا جَاءَ بِهِ علي (عَلَيْهِ السَّلام) آخُذُ بِهِ وَمَا نَهَى عَنْهُ أَنْتَهِي عَنْهُ جَرَى لَهُ مِنَ الْفَضْلِ مِثْلُ مَا جَرَى لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْفَضْلُ عَلَى جَمِيعِ مَنْ خَلَقَ الله عَزَّ وَجَلَّ الْمُتَعَقِّبُ عَلَيْهِ فِي شَيْ‏ءٍ مِنْ أَحْكَامِهِ كَالْمُتَعَقِّبِ عَلَى الله وَعَلَى رَسُولِهِ وَالرَّادُّ عَلَيْهِ فِي صَغِيرَةٍ أَوْ كَبِيرَةٍ عَلَى حَدِّ الشِّرْكِ بِالله كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بَابَ الله الَّذِي لا يُؤْتَى إِلا مِنْهُ وَسَبِيلَهُ الَّذِي مَنْ سَلَكَ بِغَيْرِهِ هَلَكَ وَكَذَلِكَ يَجْرِي الائِمَّةُ الْهُدَى وَاحِداً بَعْدَ وَاحِدٍ جَعَلَهُمُ الله أَرْكَانَ الارْضِ أَنْ تَمِيدَ بِأَهْلِهَا وَحُجَّتَهُ الْبَالِغَةَ عَلَى مَنْ فَوْقَ الارْضِ وَمَنْ تَحْتَ الثَّرَى وَكَانَ أَمِيرُ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَثِيراً مَا يَقُولُ أَنَا قَسِيمُ الله بَيْنَ الْجَنَّةِ وَالنَّارِ وَأَنَا الْفَارُوقُ الاكْبَرُ وَأَنَا صَاحِبُ الْعَصَا وَالْمِيسَمِ وَلَقَدْ أَقَرَّتْ لِي جَمِيعُ الْمَلائِكَةِ وَالرُّوحُ وَالرُّسُلُ بِمِثْلِ مَا أَقَرُّوا بِهِ لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلَقَدْ حُمِلْتُ عَلَى مِثْلِ حَمُولَتِهِ وَهِيَ حَمُولَةُ الرَّبِّ وَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُدْعَى فَيُكْسَى وَأُدْعَى فَأُكْسَى وَيُسْتَنْطَقُ وَأُسْتَنْطَقُ فَأَنْطِقُ عَلَى حَدِّ مَنْطِقِهِ وَلَقَدْ أُعْطِيتُ خِصَالاً مَا سَبَقَنِي إِلَيْهَا أَحَدٌ قَبْلِي عُلِّمْتُ الْمَنَايَا وَالْبَلايَا وَالانْسَابَ وَفَصْلَ الْخِطَابِ فَلَمْ يَفُتْنِي مَا سَبَقَنِي وَلَمْ يَعْزُبْ عَنِّي مَا غَابَ عَنِّي أُبَشِّرُ بِإِذْنِ الله وَأُؤَدِّي عَنْهُ كُلُّ ذَلِكَ مِنَ الله مَكَّنَنِي فِيهِ بِعِلْمِهِ. الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ حَدَّثَنَا الْمُفَضَّلُ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ ثُمَّ ذَكَرَ الْحَدِيثَ الاوَّلَ.

1. Ahmad ibn Mihran from Muhammad ibn Ali and Muhammad ibn Yahya from Ahmad ibn Muhammad, all from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a. s.) who said: “Whatever Ali (a. s.) has brought I follow them entirely and whatever he has forbidden I desist from them altogether. It flows for him from the merits like what flowed for Muhammad (sw), and for Muhammad (sw) is the merit upon the entirety of the creatures of Allah, the Mighty and Majestic. The pursuer upon him (Imam Ali) regarding something from his decisions is like the pursuer upon Allah and upon His Messenger, and the rejecter upon him regarding a small or a big (matter), would be within the limits of Shirk (Association) with Allah. <br>Amir al-Mu’minin (a. s.) was the gate to Allah through which one could only go closer to Him, and he was the path that if one would ignore it he would have been destroyed. This is also true of all the Imams of guidance, one after the other. Allah has made them as the cornerstones of the earth so that its inhabitants would not be destroyed, and His possessors of doubtless Divine authority over the inhabitants of earth and those below the earth. Amir al-Mu’minin (a. s.) would very often say, “I am Allah's distributor between Paradise and Hellfire, and I am the greatest criterion, and I am the possessor of the Staff and the (marking) seal Miysam. All the angels, the Spirit, and the messengers have acknowledged me, like what they acknowledged Muhammad (sw) with, and I am loaded upon like his load, and it is the load of the Lord. <br>The Messenger of Allah (sw) will be called upon and his call will be accepted. I will be called up on and my call will be accepted. He will be made to speak and I will be made to speak and I will speak just the way he would speak. I have been given certain distinctions which were not given to anyone before me. I was taught all about the deaths, the sufferings, the genealogy of people and the decisive sermons. I have not missed any of the knowledge that have passed me by and nothing of the future is unseen or unknown to me. I give good news by the permission of Allah and do my duty towards Allah. All of this is from Allah Who has made it possible for me through His knowledge.” <br>Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur al-‘Ammi from Muhammad ibn Sinan who has said that al-Mufaddal narrated to us from abu ‘Abdallah (a. s.). He then narrated the above Hadith.

ضعيف بسنديه على المشهور

The Imams are the corner stone on earth - Hadith 1988

2ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ قَالَ حَدَّثَنَا سَعِيدٌ الاعْرَجُ قَالَ دَخَلْتُ أَنَا وَسُلَيْمَانُ بْنُ خَالِدٍ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَابْتَدَأَنَا فَقَالَ يَا سُلَيْمَانُ مَا جَاءَ عَنْ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يُؤْخَذُ بِهِ وَمَا نَهَى عَنْهُ يُنْتَهَى عَنْهُ جَرَى لَهُ مِنَ الْفَضْلِ مَا جَرَى لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْفَضْلُ عَلَى جَمِيعِ مَنْ خَلَقَ الله الْمُعَيِّبُ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي شَيْ‏ءٍ مِنْ أَحْكَامِهِ كَالْمُعَيِّبِ عَلَى الله عَزَّ وَجَلَّ وَعَلَى رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالرَّادُّ عَلَيْهِ فِي صَغِيرَةٍ أَوْ كَبِيرَةٍ عَلَى حَدِّ الشِّرْكِ بِالله كَانَ أَمِيرُ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَابَ الله الَّذِي لا يُؤْتَى إِلا مِنْهُ وَسَبِيلَهُ الَّذِي مَنْ سَلَكَ بِغَيْرِهِ هَلَكَ وَبِذَلِكَ جَرَتِ الائِمَّةُ (عَلَيْهم السَّلام) وَاحِدٌ بَعْدَ وَاحِدٍ جَعَلَهُمُ الله أَرْكَانَ الارْضِ أَنْ تَمِيدَ بِهِمْ وَالْحُجَّةَ الْبَالِغَةَ عَلَى مَنْ فَوْقَ الارْضِ وَمَنْ تَحْتَ الثَّرَى وَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَا قَسِيمُ الله بَيْنَ الْجَنَّةِ وَالنَّارِ وَأَنَا الْفَارُوقُ الاكْبَرُ وَأَنَا صَاحِبُ الْعَصَا وَالْمِيسَمِ وَلَقَدْ أَقَرَّتْ لِي جَمِيعُ الْمَلائِكَةِ وَالرُّوحُ بِمِثْلِ مَا أَقَرَّتْ لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلَقَدْ حُمِلْتُ عَلَى مِثْلِ حَمُولَةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهِيَ حَمُولَةُ الرَّبِّ وَإِنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُدْعَى فَيُكْسَى وَيُسْتَنْطَقُ وَأُدْعَى فَأُكْسَى وَأُسْتَنْطَقُ فَأَنْطِقُ عَلَى حَدِّ مَنْطِقِهِ وَلَقَدْ أُعْطِيتُ خِصَالاً لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي عُلِّمْتُ عِلْمَ الْمَنَايَا وَالْبَلايَا وَالانْسَابَ وَفَصْلَ الْخِطَابِ فَلَمْ يَفُتْنِي مَا سَبَقَنِي وَلَمْ يَعْزُبْ عَنِّي مَا غَابَ عَنِّي أُبَشِّرُ بِإِذْنِ الله وَأُؤَدِّي عَنِ الله عَزَّ وَجَلَّ كُلُّ ذَلِكَ مَكَّنَنِيَ الله فِيهِ بِإِذْنِهِ.

2. Ali ibn Muhammad and Muhammad ibn al-Hasan from Sahl ibn Ziyad from Muhammad ibn al-Walid Shabab al-Sayrafi, who said: Sa’id al-A‘raj narrated to us, saying: "I entered, along with Sulayman ibn Khalid, upon Abu Abdillah (as). He started speaking to us, saying: <br>'O Sulayman, what comes from Amir al-Mu'minin (as) is to be adhered to, and what he prohibits is to be avoided. He has been given the same virtue that was given to the Messenger of Allah (sw), and the Messenger of Allah (sw) has a virtue over all of God’s creation. Whoever finds fault with Amir al-Mu'minin (as) in any of his rulings is like one who finds fault with Allah Almighty and His Messenger (sw). Rejecting him in small or large matters is akin to associating others with Allah. Amir al-Mu'minin (as) was the gate of Allah, which no one could enter except through him, and the path of Allah, which whoever treads otherwise will be destroyed. This is the way the Imams (as) continued, one after another. Allah made them the pillars of the earth, so that it would not shake with its inhabitants, and the irrefutable proof over those above the earth and beneath the soil.' <br>He also said: 'Amir al-Mu'minin (as) said: "I am the divider by Allah's command between Paradise and Hell. I am the Greater Faruq (the distinguisher between truth and falsehood). I am the bearer of the staff and the (marking) seal. All the angels and the spirit have acknowledged my station, just as they acknowledged Muhammad (sw). I have been made to carry a similar burden as that of Muhammad (sw), which is the burden from the Lord. Indeed, Muhammad (sw) will be called and clothed and made to speak, and I will be called and clothed and made to speak, and I will speak just as he speaks. I have been given qualities that no one before me was given: I have been taught the knowledge of death, calamities, genealogies, and the ability to judge decisively. Nothing from the past escapes me, and nothing from the future is hidden from me. By the permission of Allah, I give glad tidings, and I deliver on behalf of Allah, the Almighty. All of this was granted to me by Allah's permission."'

ضعيف

The Imams are the corner stone on earth - Hadith 1989

3ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ حَسَّانَ قَالَ حَدَّثَنِي أَبُو عَبْدِ الله الرِّيَاحِيُّ عَنْ أَبِي الصَّامِتِ الْحُلْوَانِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ فَضْلُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا جَاءَ بِهِ آخُذُ بِهِ وَمَا نَهَى عَنْهُ أَنْتَهِي عَنْهُ جَرَى لَهُ مِنَ الطَّاعَةِ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْفَضْلُ لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُتَقَدِّمُ بَيْنَ يَدَيْهِ كَالْمُتَقَدِّمِ بَيْنَ يَدَيِ الله وَرَسُولِهِ وَالْمُتَفَضِّلُ عَلَيْهِ كَالْمُتَفَضِّلِ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالرَّادُّ عَلَيْهِ فِي صَغِيرَةٍ أَوْ كَبِيرَةٍ عَلَى حَدِّ الشِّرْكِ بِالله فَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَابُ الله الَّذِي لا يُؤْتَى إِلا مِنْهُ وَسَبِيلُهُ الَّذِي مَنْ سَلَكَهُ وَصَلَ إِلَى الله عَزَّ وَجَلَّ وَكَذَلِكَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مِنْ بَعْدِهِ وَجَرَى لِلائِمَّةِ (عَلَيْهم السَّلام) وَاحِداً بَعْدَ وَاحِدٍ جَعَلَهُمُ الله عَزَّ وَجَلَّ أَرْكَانَ الارْضِ أَنْ تَمِيدَ بِأَهْلِهَا وَعُمُدَ الاسْلامِ وَرَابِطَةً عَلَى سَبِيلِ هُدَاهُ لا يَهْتَدِي هَادٍ إِلا بِهُدَاهُمْ وَلا يَضِلُّ خَارِجٌ مِنَ الْهُدَى إِلا بِتَقْصِيرٍ عَنْ حَقِّهِمْ أُمَنَاءُ الله عَلَى مَا أَهْبَطَ مِنْ عِلْمٍ أَوْ عُذُرٍ أَوْ نُذُرٍ وَالْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ فِي الارْضِ يَجْرِي لآِخِرِهِمْ مِنَ الله مِثْلُ الَّذِي جَرَى لاوَّلِهِمْ وَلا يَصِلُ أَحَدٌ إِلَى ذَلِكَ إِلا بِعَوْنِ الله وَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَا قَسِيمُ الله بَيْنَ الْجَنَّةِ وَالنَّارِ لا يَدْخُلُهَا دَاخِلٌ إِلا عَلَى حَدِّ قَسْمِي وَأَنَا الْفَارُوقُ الاكْبَرُ وَأَنَا الامَامُ لِمَنْ بَعْدِي وَالْمُؤَدِّي عَمَّنْ كَانَ قَبْلِي لا يَتَقَدَّمُنِي أَحَدٌ إِلا أَحْمَدُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنِّي وَإِيَّاهُ لَعَلَى سَبِيلٍ وَاحِدٍ إِلا أَنَّهُ هُوَ الْمَدْعُوُّ بِاسْمِهِ وَلَقَدْ أُعْطِيتُ السِّتَّ عِلْمَ الْمَنَايَا وَالْبَلايَا وَالْوَصَايَا وَفَصْلَ الْخِطَابِ وَإِنِّي لَصَاحِبُ الْكَرَّاتِ وَدَوْلَةِ الدُّوَلِ وَإِنِّي لَصَاحِبُ الْعَصَا وَالْمِيسَمِ وَالدَّابَّةُ الَّتِي تُكَلِّمُ النَّاسَ.

3. Muhammad ibn Yahya and Ahmad ibn Muhammad both have narrated from Muhammad ibn al-Hassan from Ali ibn Hassaan who has said that abu ‘Abdallah al-Riyahi narrated to him from abu al-Samit al-Hulwani from abu Ja‘far (a. s.) who said: “A merit of Amir al-Mu'mineen (a. s.) is that whatever he has brought, I follow it entirely, and whatever he has forbidden, I desist from it altogether. It flows for him from the obedience after the Messenger of Allah (sw), what flowed for the Messenger of Allah (sw), and the merit is for Muhammad (sw). The one who tries to be ahead of him would be considered as trying to be ahead of Allah and his Messenger. And the one who tries to show himself as more virtuous than him would be considered as trying to show himself as more virtuous than the Messenger of Allah (sw). And the rejector upon him regarding a small or big (matter) would be within the limits of shirk to Allah. <br>The Messenger of Allah (sw) is a Door of Allah which one cannot come to Him except from it, and His Way which the one who travels it arrives to Allah, the Mighty and Majestic. The same was true of Ami al-Mu'mineen (a. s.) after him (Muhammad), and it flowed for the Imams (peace be upon them), one after one. Allah, the Mighty and Majestic, has made them the cornerstone of the earth so that its inhabitants would not be destroyed, and they were the pillars of Islam and the connection in the path of guidance. No guide can be a guide except their guidance, nor would one stray outside from the guidance except by being deficient in their rights. <br>They are the trustees of Allah over whatever knowledge, warning, and excuses that have been revealed to them. They possess the doubtless Divine authority over those on earth. It flows for the last of them from Allah similar to which flowed for their first one, and no one would arrive to that except by the Assistance of Allah. And Amir al-Mu’minin (a. s.) has said, “I am the distributor for Allah between Paradise and Hell. None can enter it except upon a limit of my distribution, and I am the greatest criterion, and the Imam for those after me, and the communicator on behalf of those before me. No one precedes me except Ahmad (sw). I and he are on one path, except that he is the one called by his name. <br>And I have been given six things: the knowledge of deaths, that of the tribulations, that of the wills, and decisive sermons, and I am the owner of the spheres and a state of the states, and I am the owner of the Staff and the Branding iron, and the Beast (27:82) who would be speaking to the people."

ضعيف

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.) - Hadith 1990

1ـ أَبُو مُحَمَّدٍ الْقَاسِمُ بْنُ الْعَلاءِ رَحِمَهُ الله رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ قَالَ كُنَّا مَعَ الرِّضَا (عَلَيْهِ السَّلام) بِمَرْوَ فَاجْتَمَعْنَا فِي الْجَامِعِ يَوْمَ الْجُمُعَةِ فِي بَدْءِ مَقْدَمِنَا فَأَدَارُوا أَمْرَ الامَامَةِ وَذَكَرُوا كَثْرَةَ اخْتِلافِ النَّاسِ فِيهَا فَدَخَلْتُ عَلَى سَيِّدِي (عَلَيْهِ السَّلام) فَأَعْلَمْتُهُ خَوْضَ النَّاسِ فِيهِ فَتَبَسَّمَ (عَلَيْهِ السَّلام) ثُمَّ قَالَ يَا عَبْدَ الْعَزِيزِ جَهِلَ الْقَوْمُ وَخُدِعُوا عَنْ آرَائِهِمْ إِنَّ الله عَزَّ وَجَلَّ لَمْ يَقْبِضْ نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى أَكْمَلَ لَهُ الدِّينَ وَأَنْزَلَ عَلَيْهِ الْقُرْآنَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَيَّنَ فِيهِ الْحَلالَ وَالْحَرَامَ وَالْحُدُودَ وَالاحْكَامَ وَجَمِيعَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ كَمَلاً فَقَالَ عَزَّ وَجَلَّ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ وَأَنْزَلَ فِي حَجَّةِ الْوَدَاعِ وَهِيَ آخِرُ عُمُرِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الاسْلامَ دِيناً وَأَمْرُ الامَامَةِ مِنْ تَمَامِ الدِّينِ وَلَمْ يَمْضِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى بَيَّنَ لامَّتِهِ مَعَالِمَ دِينِهِمْ وَأَوْضَحَ لَهُمْ سَبِيلَهُمْ وَتَرَكَهُمْ عَلَى قَصْدِ سَبِيلِ الْحَقِّ وَأَقَامَ لَهُمْ عَلِيّاً (عَلَيْهِ السَّلام) عَلَماً وَإِمَاماً وَمَا تَرَكَ لَهُمْ شَيْئاً يَحْتَاجُ إِلَيْهِ الامَّةُ إِلا بَيَّنَهُ فَمَنْ زَعَمَ أَنَّ الله عَزَّ وَجَلَّ لَمْ يُكْمِلْ دِينَهُ فَقَدْ رَدَّ كِتَابَ الله وَمَنْ رَدَّ كِتَابَ الله فَهُوَ كَافِرٌ بِهِ هَلْ يَعْرِفُونَ قَدْرَ الامَامَةِ وَمَحَلَّهَا مِنَ الامَّةِ فَيَجُوزَ فِيهَا اخْتِيَارُهُمْ إِنَّ الامَامَةَ أَجَلُّ قَدْراً وَأَعْظَمُ شَأْناً وَأَعْلَى مَكَاناً وَأَمْنَعُ جَانِباً وَأَبْعَدُ غَوْراً مِنْ أَنْ يَبْلُغَهَا النَّاسُ بِعُقُولِهِمْ أَوْ يَنَالُوهَا بِ‏آرَائِهِمْ أَوْ يُقِيمُوا إِمَاماً بِاخْتِيَارِهِمْ إِنَّ الامَامَةَ خَصَّ الله عَزَّ وَجَلَّ بِهَا إِبْرَاهِيمَ الْخَلِيلَ (عَلَيْهِ السَّلام) بَعْدَ النُّبُوَّةِ وَالْخُلَّةِ مَرْتَبَةً ثَالِثَةً وَفَضِيلَةً شَرَّفَهُ بِهَا وَأَشَادَ بِهَا ذِكْرَهُ فَقَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَقَالَ الْخَلِيلُ (عَلَيْهِ السَّلام) سُرُوراً بِهَا وَمِنْ ذُرِّيَّتِي قَالَ الله تَبَارَكَ وَتَعَالَى لا يَنالُ عَهْدِي الظَّالِمِينَ فَأَبْطَلَتْ هَذِهِ الايَةُ إِمَامَةَ كُلِّ ظَالِمٍ إِلَى يَوْمِ الْقِيَامَةِ وَصَارَتْ فِي الصَّفْوَةِ ثُمَّ أَكْرَمَهُ الله تَعَالَى بِأَنْ جَعَلَهَا فِي ذُرِّيَّتِهِ أَهْلِ الصَّفْوَةِ وَالطَّهَارَةِ فَقَالَ وَوَهَبْنا لَهُ إِسْحاقَ وَيَعْقُوبَ نافِلَةً وَكُلاً جَعَلْنا صالِحِينَ. وَجَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَأَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَإِقامَ الصَّلاةِ وَإِيتاءَ الزَّكاةِ وَكانُوا لَنا عابِدِينَ فَلَمْ تَزَلْ فِي ذُرِّيَّتِهِ يَرِثُهَا بَعْضٌ عَنْ بَعْضٍ قَرْناً فَقَرْناً حَتَّى وَرَّثَهَا الله تَعَالَى النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ جَلَّ وَتَعَالَى إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَالله وَلِيُّ الْمُؤْمِنِينَ فَكَانَتْ لَهُ خَاصَّةً فَقَلَّدَهَا (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيّاً (عَلَيْهِ السَّلام) بِأَمْرِ الله تَعَالَى عَلَى رَسْمِ مَا فَرَضَ الله فَصَارَتْ فِي ذُرِّيَّتِهِ الاصْفِيَاءِ الَّذِينَ آتَاهُمُ الله الْعِلْمَ وَالايمَانَ بِقَوْلِهِ تَعَالَى وَقالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالايمانَ لَقَدْ لَبِثْتُمْ فِي كِتابِ الله إِلى‏ يَوْمِ الْبَعْثِ فَهِيَ فِي وُلْدِ علي (عَلَيْهِ السَّلام) خَاصَّةً إِلَى يَوْمِ الْقِيَامَةِ إِذْ لا نَبِيَّ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمِنْ أَيْنَ يَخْتَارُ هَؤُلاءِ الْجُهَّالُ إِنَّ الامَامَةَ هِيَ مَنْزِلَةُ الانْبِيَاءِ وَإِرْثُ الاوْصِيَاءِ إِنَّ الامَامَةَ خِلافَةُ الله وَخِلافَةُ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَقَامُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمِيرَاثُ الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) إِنَّ الامَامَةَ زِمَامُ الدِّينِ وَنِظَامُ الْمُسْلِمِينَ وَصَلاحُ الدُّنْيَا وَعِزُّ الْمُؤْمِنِينَ إِنَّ الامَامَةَ أُسُّ الاسْلامِ النَّامِي وَفَرْعُهُ السَّامِي بِالامَامِ تَمَامُ الصَّلاةِ وَالزَّكَاةِ وَالصِّيَامِ وَالْحَجِّ وَالْجِهَادِ وَتَوْفِيرُ الْفَيْ‏ءِ وَالصَّدَقَاتِ وَإِمْضَاءُ الْحُدُودِ وَالاحْكَامِ وَمَنْعُ الثُّغُورِ وَالاطْرَافِ الامَامُ يُحِلُّ حَلالَ الله وَيُحَرِّمُ حَرَامَ الله وَيُقِيمُ حُدُودَ الله وَيَذُبُّ عَنْ دِينِ الله وَيَدْعُو إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَالْحُجَّةِ الْبَالِغَةِ الامَامُ كَالشَّمْسِ الطَّالِعَةِ الْمُجَلِّلَةِ بِنُورِهَا لِلْعَالَمِ وَهِيَ فِي الافُقِ بِحَيْثُ لا تَنَالُهَا الايْدِي وَالابْصَارُ الامَامُ الْبَدْرُ الْمُنِيرُ وَالسِّرَاجُ الزَّاهِرُ وَالنُّورُ السَّاطِعُ وَالنَّجْمُ الْهَادِي فِي غَيَاهِبِ الدُّجَى وَأَجْوَازِ الْبُلْدَانِ وَالْقِفَارِ وَلُجَجِ الْبِحَارِ الامَامُ الْمَاءُ الْعَذْبُ عَلَى الظَّمَإِ وَالدَّالُّ عَلَى الْهُدَى وَالْمُنْجِي مِنَ الرَّدَى الامَامُ النَّارُ عَلَى الْيَفَاعِ الْحَارُّ لِمَنِ اصْطَلَى بِهِ وَالدَّلِيلُ فِي الْمَهَالِكِ مَنْ فَارَقَهُ فَهَالِكٌ الامَامُ السَّحَابُ الْمَاطِرُ وَالْغَيْثُ الْهَاطِلُ وَالشَّمْسُ الْمُضِيئَةُ وَالسَّمَاءُ الظَّلِيلَةُ وَالارْضُ الْبَسِيطَةُ وَالْعَيْنُ الْغَزِيرَةُ وَالْغَدِيرُ وَالرَّوْضَةُ الامَامُ الانِيسُ الرَّفِيقُ وَالْوَالِدُ الشَّفِيقُ وَالاخُ الشَّقِيقُ وَالامُّ الْبَرَّةُ بِالْوَلَدِ الصَّغِيرِ وَمَفْزَعُ الْعِبَادِ فِي الدَّاهِيَةِ النَ‏آدِ الامَامُ أَمِينُ الله فِي خَلْقِهِ وَحُجَّتُهُ عَلَى عِبَادِهِ وَخَلِيفَتُهُ فِي بِلادِهِ وَالدَّاعِي إِلَى الله وَالذَّابُّ عَنْ حُرَمِ الله الامَامُ الْمُطَهَّرُ مِنَ الذُّنُوبِ وَالْمُبَرَّأُ عَنِ الْعُيُوبِ الْمَخْصُوصُ بِالْعِلْمِ الْمَوْسُومُ بِالْحِلْمِ نِظَامُ الدِّينِ وَعِزُّ الْمُسْلِمِينَ وَغَيْظُ الْمُنَافِقِينَ وَبَوَارُ الْكَافِرِينَ. الامَامُ وَاحِدُ دَهْرِهِ لا يُدَانِيهِ أَحَدٌ وَلا يُعَادِلُهُ عَالِمٌ وَلا يُوجَدُ مِنْهُ بَدَلٌ وَلا لَهُ مِثْلٌ وَلا نَظِيرٌ مَخْصُوصٌ بِالْفَضْلِ كُلِّهِ مِنْ غَيْرِ طَلَبٍ مِنْهُ لَهُ وَلا اكْتِسَابٍ بَلِ اخْتِصَاصٌ مِنَ الْمُفْضِلِ الْوَهَّابِ فَمَنْ ذَا الَّذِي يَبْلُغُ مَعْرِفَةَ الامَامِ أَوْ يُمْكِنُهُ اخْتِيَارُهُ هَيْهَاتَ هَيْهَاتَ ضَلَّتِ الْعُقُولُ وَتَاهَتِ الْحُلُومُ وَحَارَتِ الالْبَابُ وَخَسَأَتِ الْعُيُونُ وَتَصَاغَرَتِ الْعُظَمَاءُ وَتَحَيَّرَتِ الْحُكَمَاءُ وَتَقَاصَرَتِ الْحُلَمَاءُ وَحَصِرَتِ الْخُطَبَاءُ وَجَهِلَتِ الالِبَّاءُ وَكَلَّتِ الشُّعَرَاءُ وَعَجَزَتِ الادَبَاءُ وَعَيِيَتِ الْبُلَغَاءُ عَنْ وَصْفِ شَأْنٍ مِنْ شَأْنِهِ أَوْ فَضِيلَةٍ مِنْ فَضَائِلِهِ وَأَقَرَّتْ بِالْعَجْزِ وَالتَّقْصِيرِ وَكَيْفَ يُوصَفُ بِكُلِّهِ أَوْ يُنْعَتُ بِكُنْهِهِ أَوْ يُفْهَمُ شَيْ‏ءٌ مِنْ أَمْرِهِ أَوْ يُوجَدُ مَنْ يَقُومُ مَقَامَهُ وَيُغْنِي غِنَاهُ لا كَيْفَ وَأَنَّى وَهُوَ بِحَيْثُ النَّجْمِ مِنْ يَدِ الْمُتَنَاوِلِينَ وَوَصْفِ الْوَاصِفِينَ فَأَيْنَ الاخْتِيَارُ مِنْ هَذَا وَأَيْنَ الْعُقُولُ عَنْ هَذَا وَأَيْنَ يُوجَدُ مِثْلُ هَذَا أَ تَظُنُّونَ أَنَّ ذَلِكَ يُوجَدُ فِي غَيْرِ آلِ الرَّسُولِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَذَبَتْهُمْ وَالله أَنْفُسُهُمْ وَمَنَّتْهُمُ الابَاطِيلَ فَارْتَقَوْا مُرْتَقاً صَعْباً دَحْضاً تَزِلُّ عَنْهُ إِلَى الْحَضِيضِ أَقْدَامُهُمْ رَامُوا إِقَامَةَ الامَامِ بِعُقُولٍ حَائِرَةٍ بَائِرَةٍ نَاقِصَةٍ وَآرَاءٍ مُضِلَّةٍ فَلَمْ يَزْدَادُوا مِنْهُ إِلا بُعْداً قَاتَلَهُمُ الله أَنَّى يُؤْفَكُونَ وَلَقَدْ رَامُوا صَعْباً وَقَالُوا إِفْكاً وَضَلُّوا ضَلالاً بَعِيداً وَوَقَعُوا فِي الْحَيْرَةِ إِذْ تَرَكُوا الامَامَ عَنْ بَصِيرَةٍ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ رَغِبُوا عَنِ اخْتِيَارِ الله وَاخْتِيَارِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَهْلِ بَيْتِهِ إِلَى اخْتِيَارِهِمْ وَالْقُرْآنُ يُنَادِيهِمْ وَرَبُّكَ يَخْلُقُ ما يَشاءُ وَيَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ الله وَتَعالى‏ عَمَّا يُشْرِكُونَ وَقَالَ عَزَّ وَجَلَّ وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى الله وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ الايَةَ وَقَالَ ما لَكُمْ كَيْفَ تَحْكُمُونَ أَمْ لَكُمْ كِتابٌ فِيهِ تَدْرُسُونَ إِنَّ لَكُمْ فِيهِ لَما تَخَيَّرُونَ أَمْ لَكُمْ أَيْمانٌ عَلَيْنا بالِغَةٌ إِلى‏ يَوْمِ الْقِيامَةِ إِنَّ لَكُمْ لَما تَحْكُمُونَ سَلْهُمْ أَيُّهُمْ بِذلِكَ زَعِيمٌ أَمْ لَهُمْ شُرَكاءُ فَلْيَأْتُوا بِشُرَكائِهِمْ إِنْ كانُوا صادِقِينَ وَقَالَ عَزَّ وَجَلَّ أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُها أَمْ طُبِعَ الله عَلى‏ قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ أَمْ قالُوا سَمِعْنا وَهُمْ لا يَسْمَعُونَ إِنَّ شَرَّ الدَّوَابِّ عِنْدَ الله الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ وَلَوْ عَلِمَ الله فِيهِمْ خَيْراً لاسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ أَمْ قالُوا سَمِعْنا وَعَصَيْنا بَلْ هُوَ فَضْلُ الله يُؤْتِيهِ مَنْ يَشاءُ وَالله ذُو الْفَضْلِ الْعَظِيمِ فَكَيْفَ لَهُمْ بِاخْتِيَارِ الامَامِ وَالامَامُ عَالِمٌ لا يَجْهَلُ وَرَاعٍ لا يَنْكُلُ مَعْدِنُ الْقُدْسِ وَالطَّهَارَةِ وَالنُّسُكِ وَالزَّهَادَةِ وَالْعِلْمِ وَالْعِبَادَةِ مَخْصُوصٌ بِدَعْوَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَسْلِ الْمُطَهَّرَةِ الْبَتُولِ لا مَغْمَزَ فِيهِ فِي نَسَبٍ وَلا يُدَانِيهِ ذُو حَسَبٍ فِي الْبَيْتِ مِنْ قُرَيْشٍ وَالذِّرْوَةِ مِنْ هَاشِمٍ وَالْعِتْرَةِ مِنَ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالرِّضَا مِنَ الله عَزَّ وَجَلَّ شَرَفُ الاشْرَافِ وَالْفَرْعُ مِنْ عَبْدِ مَنَافٍ نَامِي الْعِلْمِ كَامِلُ الْحِلْمِ مُضْطَلِعٌ بِالامَامَةِ عَالِمٌ بِالسِّيَاسَةِ مَفْرُوضُ الطَّاعَةِ قَائِمٌ بِأَمْرِ الله عَزَّ وَجَلَّ نَاصِحٌ لِعِبَادِ الله حَافِظٌ لِدِينِ الله إِنَّ الانْبِيَاءَ وَالائِمَّةَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُوَفِّقُهُمُ الله وَيُؤْتِيهِمْ مِنْ مَخْزُونِ عِلْمِهِ وَحِكَمِهِ مَا لا يُؤْتِيهِ غَيْرَهُمْ فَيَكُونُ عِلْمُهُمْ فَوْقَ عِلْمِ أَهْلِ الزَّمَانِ فِي قَوْلِهِ تَعَالَى أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلا أَنْ يُهْدى‏ فَما لَكُمْ كَيْفَ تَحْكُمُونَ وَقَوْلِهِ تَبَارَكَ وَتَعَالَى وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَقَوْلِهِ فِي طَالُوتَ إِنَّ الله اصْطَفاهُ عَلَيْكُمْ وَزادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَالله يُؤْتِي مُلْكَهُ مَنْ يَشاءُ وَالله واسِعٌ عَلِيمٌ وَقَالَ لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْزَلَ عَلَيْكَ الْكِتابَ وَالْحِكْمَةَ وَعَلَّمَكَ ما لَمْ تَكُنْ تَعْلَمُ وَكانَ فَضْلُ الله عَلَيْكَ عَظِيماً وَقَالَ فِي الائِمَّةِ مِنْ أَهْلِ بَيْتِ نَبِيِّهِ وَعِتْرَتِهِ وَذُرِّيَّتِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ وَكَفى‏ بِجَهَنَّمَ سَعِيراً وَإِنَّ الْعَبْدَ إِذَا اخْتَارَهُ الله عَزَّ وَجَلَّ لامُورِ عِبَادِهِ شَرَحَ صَدْرَهُ لِذَلِكَ وَأَوْدَعَ قَلْبَهُ يَنَابِيعَ الْحِكْمَةِ وَأَلْهَمَهُ الْعِلْمَ إِلْهَاماً فَلَمْ يَعْيَ بَعْدَهُ بِجَوَابٍ وَلا يُحَيَّرُ فِيهِ عَنِ الصَّوَابِ. فَهُوَ مَعْصُومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ قَدْ أَمِنَ مِنَ الْخَطَايَا وَالزَّلَلِ وَالْعِثَارِ يَخُصُّهُ الله بِذَلِكَ لِيَكُونَ حُجَّتَهُ عَلَى عِبَادِهِ وَشَاهِدَهُ عَلَى خَلْقِهِ وَذلِكَ فَضْلُ الله يُؤْتِيهِ مَنْ يَشاءُ وَالله ذُو الْفَضْلِ الْعَظِيمِ فَهَلْ يَقْدِرُونَ عَلَى مِثْلِ هَذَا فَيَخْتَارُونَهُ أَوْ يَكُونُ مُخْتَارُهُمْ بِهَذِهِ الصِّفَةِ فَيُقَدِّمُونَهُ تَعَدَّوْا وَبَيْتِ الله الْحَقَّ وَنَبَذُوا كِتَابَ الله وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لا يَعْلَمُونَ وَفِي كِتَابِ الله الْهُدَى وَالشِّفَاءُ فَنَبَذُوهُ وَاتَّبَعُوا أَهْوَاءَهُمْ فَذَمَّهُمُ الله وَمَقَّتَهُمْ وَأَتْعَسَهُمْ فَقَالَ جَلَّ وَتَعَالَى وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ الله إِنَّ الله لا يَهْدِي الْقَوْمَ الظَّالِمِينَ وَقَالَ فَتَعْساً لَهُمْ وَأَضَلَّ أَعْمالَهُمْ وَقَالَ كَبُرَ مَقْتاً عِنْدَ الله وَعِنْدَ الَّذِينَ آمَنُوا كَذلِكَ يَطْبَعُ الله عَلى‏ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ وَصَلَّى الله عَلَى النَّبِيِّ مُحَمَّدٍ وَآلِهِ وَسَلَّمَ تَسْلِيماً كَثِيراً.

1. Abu Muhammad al-Qasim ibn al-’Ala’, may Allah grant him blessings, in a marfu‘ manner (rafa’aاu), has narrated the following from ‘Abd al-’Aziz ibn Muslim: “We had been with al-Rida (a. s.) at Merv. During an assembly in the central mosque on Friday, we attended the gathering. It was when we had just arrived (in Merv). People spoke and discussed about the issue of Imamate (Leadership with Divine Authority). All the differing opinions among people in this matter came up. <br> I then went to see my master, (Imam Rida (a. s.)) and informed him of the people’s disagreements over the issue (leadership). The Imam (a. s.) smiled and then said the following: “O ’Abd al-’Aziz (Ibn Muslim), people are ignorant and their opinions have mislead and deceived them. Allah, the Most Holy, the Most High, did not cause His Holy Prophet to leave this world before completing for him the religion. Allah sent him the Holy Quran in which all things are clearly explained. Allah has explained in the Holy Quran what is lawful and what is unlawful. He has explained totally the limits and the rules for all issues that people may face in the affairs of life. Allah, the Most Holy, the Most High, has said, 'We have left nothing without a mention of it in the Book...' (Quran 6:38) <br> During the last visit of the Holy Prophet to Mecca for pilgrimage towards the end of his life the following verse of the Holy Quran was sent to him: 'On this day I have perfected your religion, completed My favors to you, and have chosen Islam as your religion...' (Quran 5:3) The issue of Imamate (leadership) is part of the completion of religion. The Holy Prophet (s. a.) did not leave this world before explaining to his followers the principles of their religion and show them the path clearly, and he left them on a point of a path that faced the direction of the truth. <br> He raised Ali (a. s.) among them as a flag and Imam (a leader). He did not leave anything that his followers needed without full explanation. Those who think that Allah, the Most Holy, the Most High, has not completed His religion, they rejected the book of Allah and those who reject the book of Allah they have become unbelievers in it. Do they know the value and the status of the Imamate of the ’Umma (the nation) to find out if their selecting an Imam is justifiable and permissible? Imamate in fact, is the most sublime in values, greatest in position, highest in status and the most exclusive issue in all aspects. It is the most profound issue and much more meaningful than the extent of the intellect of the people to reach. It is beyond the grasp of their opinions to appoint an Imam or select him. <br> Imamate is that particular distinction which Allah, the Most Holy, the Most High, has distinguished Ibrahim, the very close friend (al-Khalil), after Prophethood. This close friendship is the third stage (in the progression of spiritual degrees). It is a virtue with which, He honored him and established his fame. He then said, 'Behold! I have made you an Imam for the people.' Ibrahim, the close friend, then out of delight pleaded 'Please let it (Imamate) be in my offspring also.' Allah, the Most Holy, the Most High, said, 'My covenant does not go to the unjust ones.' (Quran 2:124) Thus, this verse has declared the leadership (Imamate) of all the unjust ones as unlawful till the Day of Judgment and it has established it for those clean and free of evil and injustice. Allah, the Most Holy, the Most High, bestowed him more honors in establishing Imamate in purified and clean persons of his offspring. Allah has said 'We granted him Isaac and Jacob as a gift and helped both of them to become righteous people (Quran 21:72). We appointed them as leaders to guide the people through Our command and sent them revelation to strive for good deeds, worship their Lord, and pay religious tax. Both of them were Our worshipping servants.” (21:73) <br> So the Imamate remained in his offspring inheriting it from each other, generation after generation, until Allah, the Most Holy, the Most High, made Prophet Muhammad (s. w) to inherit it. And He, Allah, the Most Holy, the Most High, said, 'The nearest people to Abraham, among mankind, are those who followed him, and this Prophet (Muhammad) and the true believers. God is the Guardian of the true believers.' (Quran 3:68) So the Imamate belonged to him particularly, and he (s. w), then, entrusted Imam Ali (a. s.) with it by the command of Allah, the Most Holy, the Most High, as He had made it obligatory. It then came to be in his (Ali’s) purified and clean of sins offspring, to whom Allah has given knowledge and faith, as in the words of He Who is Most High. “Those who have received knowledge and have faith will say, 'By the decree of God, you have remained for the exact period which was mentioned in the Book of God about the Day of Resurrection. This is the Day of Resurrection, but you did not know.' (Quran 30:56) Imamate will remain in the sons of Imam Ali (a. s.) exclusively, till the Day of Judgment and there will no prophet after Muhammad (s. w). <br> Where from then, have these ignorant people received the right to select Imams? Imamate is, certainly, the position of the prophets, and the inheritance of the successors. Imamate indeed, is the representation (Khilafa) of Allah and the deputy of the Messenger (s. w), and the office of Amir al-Mu’minin (a. s.) and the inheritance of Imam al-Hasan and al-Husayn (a. s.). Verily, Imamate is the reins of the religion, the system of the Muslims, the rectification of the world, and the honor of the believers. Indeed, Imamate is the foundation of vibrant Islam, and its noble branch. Through the Imam, the prayer, alms, fasting, pilgrimage, jihad, providing for the needy, charity, upholding boundaries and laws, and safeguarding frontiers and borders are ensured. <br> The Imam declares as lawful what Allah has done so and prohibits what Allah has prohibited. He enforces the criminal laws of Allah, defends the religion of Allah and he provides guidance with wisdom, good advice and with the topmost strong evidence. The Imam is like the risen sun that beautifies the world with its light and is in the horizon above the harm of hands and eyes. The Imam is as the bright moon, the shining lamp, the brilliant light, and the guiding star in the depth of darkness, in the middle of the towns, in the wilderness and the high seas. The Imam is as crystal-clear water to thirst, an indicator of true guidance and the protector against destruction. The Imam is as fire of a lighthouse that provides warmth and guidance for those who seek heat protection against fatalities. Whoever would depart him would perish. The Imam (in terms of blessings) is as the rain-bearing cloud, the drenching rainfall, the shining sun, the shadow providing sky, the open fields, the gushing forth spring, as a pond and a garden. The Imam is as a comforting friend, a very kind father, a real brother, a tender-hearted mother of a small child, a refuge for people in disastrous conditions. The Imam is Allah’s trustee over His creatures, His authority over His servants, His representative in His lands, the preacher of His cause and the defender of His sanctuary. The Imam is clean of sins, free of faults, possesses special knowledge and is distinguished in forbearance. The Imam maintains law and order in religion. He is the might of the Muslims that enrages the hypocrites, and exterminates the unbelievers. The Imam is the peerless person of his time, no-one can reach even near his rank in virtue and no scholar is comparable to him. No one can become A number of our people has narrated from alternative for him, nor is there anyone similar to him or just like him. His is exclusive in all virtues of which none is acquired or is sought after, in fact, his virtues are all from bestowed up on him by the source of all virtue, the Generous One (Allah). <br> Who is he that can know all about the Imam, or can select him? To affirm the ability of selection is very far from the truth. (In the task of recognizing the Imam) Intellects have become confused, understanding has lost the meaning, awareness is frustrated, eyes have become dull and tired, the great ones have become humble, the sagacious ones have become bewildered and people of forbearance have lost patience. (In the task of recognizing the Imam) The orators have become speechless, the intelligent ones have become ignorant and the poets have become exhausted. The men-of-letter have become helpless, people of eloquence have turned wordless to speak of any of the aspects of his status or a virtue of his virtues and instead have confessed their helplessness in the matter. How can one speak of him in full, or describe him in the real sense or understand anything of his affairs or find an alternative for him sufficient for what he sufficed. There is no such thing and nowhere such is found. He is like a star away from the reach of those who try to reach, or those who try to describe. <br> Where does the idea of selecting him would then stand in such case? How can then reasons and intellects reach him and where can one find a person like the Imam? “Would they think that such a person can be found outside the family of the Holy Prophet (s. w)? Their souls, I swear by Allah, have told them a lie. Falsehood has induced in them evil hopes. Be on your guard against an uphill and crushing battle in which they would slip back to their first foothold. They intend to raise the Imam by their confused, fruitless and faulty intellects and their misleading opinions. It would do to nothing good for them. Instead it will take them away from the truth , as Allah has said 'May Allah be their adversary. Where are they headed?' (Quran 9:30) They have aimed at a difficult task and have spoken something meaningless. They have strayed far away from the truth and have faced huge confusions. They have knowingly ignored the Imam (a. s.). It is just as Allah has said: 'Satan has made their deeds to seem attractive to them and has blocked them from reaching the path (of guidance) when they know it fully.' (Quran 29:38) They have turned from the choice that Allah and His Messenger and his family made for them, due to their own choice. The Holy Quran calls up on them, 'Your Lord creates and chooses (to grant mercy) to whomever He wants. (In matters of guidance) they (unbelievers) do not have the choice to choose whatever they want. God is too exalted to be considered equal to anything else.' (Quran 28:68) It also says, “The believing men and women must not feel free to do something in their affairs other than that which has been already decided for them by God and His Messenger. One who disobeys God and His Messenger is in plain error. (Quran 33:36) It further says, “What is the matter with you? How could you judge this to be so? (Quran 68:36). Do you have a book from which you study (Quran 68:37) that tells you to do whatever you want? (Quran 68:38). Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment? (Quran 68:39). (Muhammad), ask which of them can guarantee that on the Day of Judgment (68:40) they will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful.' (Quran 68:41). Allah says 'Is it that they do not think about the Quran or are their hearts sealed?' (Quran 47:24) Or as it says, '…their hearts were sealed and they were left with no understanding.' (Quran 9:87) or like, 'Do not be like those who said that they have heard (the Messenger’s commands) but do not pay any attention to them (Quran 8:21). The most wicked beasts in the sight of God are the deaf and the dumb who have no understanding (Quran 8:22). Had they possessed any virtue, God would certainly have made them hear. Even if God were to make them hear, they would still turn away from (the words of God).' (Quran 8:23) or 'You said that you had listened but you disobeyed.' (Quran 2:93) It is the grace from Allah and He gives to whoever He wills. Allah is possesses great generosity. (Quran 57:21) How would they have the right to choose the Imam (a. s.)? <br> The Imam (a. s.) is a scholar that is not ignorant of any thing, a shepherd who does not step back from his duty. He is the source of holiness, of purity, noble tradition (the force) of restraint from sins, knowledge and worship. He (enjoys) the blessings of the exclusive prayers of the Messenger of Allah and of being of the progeny of the Holy Lady, al-Batul (Fatima (a. s.)). There is no question about his genealogical purity. He is of the house of Quraysh and the foremost in the clan of Hashim and of the family of the Messenger of Allah. He enjoys the prestigious oppurtunity that Allah, the Most Holy, the Most High, is happy with him. He is of the offspring of ‘Abd al-Manaf. He possesses (a body of) increasing knowledge. He is perfect in forbearance, the only one to qualify for the position of Imamate. He has full knowledge of the politics, whose obedience is obligatory by the command of Allah. Obedience to him is obligatory by the command of Allah. He is appointed for Imamate by the command of Allah the Most Holy, the Most High to give good advice to the servants of Allah and to protect the religion of Allah. Allah grants success and support to the prophets and the Imams (a. s.) through His treasured knowledge and command in a way that is granted to no one else. Thus, their knowledge is above the knowledge of the people of their times as mentioned in the following words of Allah: 'Is the one who guides to the Truth a proper guide or one who himself cannot find guidance unless he is guided (by others)? What is wrong with you that you judge (so unjustly)?' (Quran 10:35) and in His words, 'Whoever is given wisdom, certainly, has received much good...' (Quran 2:269). Or as about Talut in the following words, 'God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing.' (Quran 2:247) or as He has said about His Prophet (s. w), 'God has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly God’s favor to you has been great.' (Quran 4:113) <br> He also said about the Imams from the family of the Holy Prophet (s. w) 'Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom (Quran 4:54). Certain people have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment.' (Quran 4:55) When Allah, the Most Holy, the Most High, chooses a person for the affairs of His servants, He opens his heart for the task, places in it the fountains of wisdom and inspires him with knowledge. He then never becomes tired of answering questions and never becomes confused to miss the right answer. He is infallible, Divinely supported, successful and guarded. He is immune from sins and shortcomings and faults. Allah has granted him this exclusively so that he would serve as the Divine authority over His servants, as a witness over them and this is grace of Allah that He grant to whoever He wills and Allah’s grace is the greatest. Can one among the people have such things so they would choose him as the Imam or can their selected person have such distinctions to be preferred over the others? They, swearing to the house of Allah, have transgressed against the truth and have thrown the book of Allah behind their backs as if they do not know. <br> In the book of Allah there is guidance and cure but they have ignored it and have followed their own desires. For this reason Allah has criticized, expressed anger and condemned them in His words as follows: 'Who strays more than one who follows his desires without guidance from God? God does not guide the unjust people.' (Quran 28:50). 'The fate of the unbelievers will be to stumble and their deeds will have no virtuous results.' (Quran 47:8) 'This act greatly angers God and the believers. Thus does God seal the hearts of every arrogant oppressor.'" (Quran 40:35) May Allah grant blessings up on Prophet Muhammad and his family and may He grant them peace, a great deal of peace.

مرفوع

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.) - Hadith 1991

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي خُطْبَةٍ لَهُ يَذْكُرُ فِيهَا حَالَ الائِمَّةِ (عَلَيْهِ السَّلام) وَصِفَاتِهِمْ إِنَّ الله عَزَّ وَجَلَّ أَوْضَحَ بِأَئِمَّةِ الْهُدَى مِنْ أَهْلِ بَيْتِ نَبِيِّنَا عَنْ دِينِهِ وَأَبْلَجَ بِهِمْ عَنْ سَبِيلِ مِنْهَاجِهِ وَفَتَحَ بِهِمْ عَنْ بَاطِنِ يَنَابِيعِ عِلْمِهِ فَمَنْ عَرَفَ مِنْ أُمَّةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَاجِبَ حَقِّ إِمَامِهِ وَجَدَ طَعْمَ حَلاوَةِ إِيمَانِهِ وَعَلِمَ فَضْلَ طُلاوَةِ إِسْلامِهِ لانَّ الله تَبَارَكَ وَتَعَالَى نَصَبَ الامَامَ عَلَماً لِخَلْقِهِ وَجَعَلَهُ حُجَّةً عَلَى أَهْلِ مَوَادِّهِ وَعَالَمِهِ وَأَلْبَسَهُ الله تَاجَ الْوَقَارِ وَغَشَّاهُ مِنْ نُورِ الْجَبَّارِ يَمُدُّ بِسَبَبٍ إِلَى السَّمَاءِ لا يَنْقَطِعُ عَنْهُ مَوَادُّهُ وَلا يُنَالُ مَا عِنْدَ الله إِلا بِجِهَةِ أَسْبَابِهِ وَلا يَقْبَلُ الله أَعْمَالَ الْعِبَادِ إِلا بِمَعْرِفَتِهِ فَهُوَ عَالِمٌ بِمَا يَرِدُ عَلَيْهِ مِنْ مُلْتَبِسَاتِ الدُّجَى وَمُعَمِّيَاتِ السُّنَنِ وَمُشَبِّهَاتِ الْفِتَنِ فَلَمْ يَزَلِ الله تَبَارَكَ وَتَعَالَى يَخْتَارُهُمْ لِخَلْقِهِ مِنْ وُلْدِ الْحُسَيْنِ (عَلَيْهِ السَّلام) مِنْ عَقِبِ كُلِّ إِمَامٍ يَصْطَفِيهِمْ لِذَلِكَ وَيَجْتَبِيهِمْ وَيَرْضَى بِهِمْ لِخَلْقِهِ وَيَرْتَضِيهِمْ كُلَّ مَا مَضَى مِنْهُمْ إِمَامٌ نَصَبَ لِخَلْقِهِ مِنْ عَقِبِهِ إِمَاماً عَلَماً بَيِّناً وَهَادِياً نَيِّراً وَإِمَاماً قَيِّماً وَحُجَّةً عَالِماً أَئِمَّةً مِنَ الله يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ حُجَجُ الله وَدُعَاتُهُ وَرُعَاتُهُ عَلَى خَلْقِهِ يَدِينُ بِهَدْيِهِمُ الْعِبَادُ وَتَسْتَهِلُّ بِنُورِهِمُ الْبِلادُ وَيَنْمُو بِبَرَكَتِهِمُ التِّلادُ جَعَلَهُمُ الله حَيَاةً لِلانَامِ وَمَصَابِيحَ لِلظَّلامِ وَمَفَاتِيحَ لِلْكَلامِ وَدَعَائِمَ لِلاسْلامِ جَرَتْ بِذَلِكَ فِيهِمْ مَقَادِيرُ الله عَلَى مَحْتُومِهَا فَالامَامُ هُوَ الْمُنْتَجَبُ الْمُرْتَضَى وَالْهَادِي الْمُنْتَجَى وَالْقَائِمُ الْمُرْتَجَى اصْطَفَاهُ الله بِذَلِكَ وَاصْطَنَعَهُ عَلَى عَيْنِهِ فِي الذَّرِّ حِينَ ذَرَأَهُ وَفِي الْبَرِيَّةِ حِينَ بَرَأَهُ ظِلاً قَبْلَ خَلْقِ نَسَمَةٍ عَنْ يَمِينِ عَرْشِهِ مَحْبُوّاً بِالْحِكْمَةِ فِي عِلْمِ الْغَيْبِ عِنْدَهُ اخْتَارَهُ بِعِلْمِهِ وَانْتَجَبَهُ لِطُهْرِهِ بَقِيَّةً مِنْ آدَمَ (عَلَيْهِ السَّلام) وَخِيَرَةً مِنْ ذُرِّيَّةِ نُوحٍ وَمُصْطَفًى مِنْ آلِ إِبْرَاهِيمَ وَسُلالَةً مِنْ إِسْمَاعِيلَ وَصَفْوَةً مِنْ عِتْرَةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمْ يَزَلْ مَرْعِيّاً بِعَيْنِ الله يَحْفَظُهُ وَيَكْلَؤُهُ بِسِتْرِهِ مَطْرُوداً عَنْهُ حَبَائِلُ إِبْلِيسَ وَجُنُودِهِ مَدْفُوعاً عَنْهُ وُقُوبُ الْغَوَاسِقِ وَنُفُوثُ كُلِّ فَاسِقٍ مَصْرُوفاً عَنْهُ قَوَارِفُ السُّوءِ مُبْرَأً مِنَ الْعَاهَاتِ مَحْجُوباً عَنِ الافَاتِ مَعْصُوماً مِنَ الزَّلاتِ مَصُوناً عَنِ الْفَوَاحِشِ كُلِّهَا مَعْرُوفاً بِالْحِلْمِ وَالْبِرِّ فِي يَفَاعِهِ مَنْسُوباً إِلَى الْعَفَافِ وَالْعِلْمِ وَالْفَضْلِ عِنْدَ انْتِهَائِهِ مُسْنَداً إِلَيْهِ أَمْرُ وَالِدِهِ صَامِتاً عَنِ الْمَنْطِقِ فِي حَيَاتِهِ فَإِذَا انْقَضَتْ مُدَّةُ وَالِدِهِ إِلَى أَنِ انْتَهَتْ بِهِ مَقَادِيرُ الله إِلَى مَشِيئَتِهِ وَجَاءَتِ الارَادَةُ مِنَ الله فِيهِ إِلَى مَحَبَّتِهِ وَبَلَغَ مُنْتَهَى مُدَّةِ وَالِدِهِ (عَلَيْهِ السَّلام) فَمَضَى وَصَارَ أَمْرُ الله إِلَيْهِ مِنْ بَعْدِهِ وَقَلَّدَهُ دِينَهُ وَجَعَلَهُ الْحُجَّةَ عَلَى عِبَادِهِ وَقَيِّمَهُ فِي بِلادِهِ وَأَيَّدَهُ بِرُوحِهِ وَآتَاهُ عِلْمَهُ وَأَنْبَأَهُ فَصْلَ بَيَانِهِ وَاسْتَوْدَعَهُ سِرَّهُ وَانْتَدَبَهُ لِعَظِيمِ أَمْرِهِ وَأَنْبَأَهُ فَضْلَ بَيَانِ عِلْمِهِ وَنَصَبَهُ عَلَماً لِخَلْقِهِ وَجَعَلَهُ حُجَّةً عَلَى أَهْلِ عَالَمِهِ وَضِيَاءً لاهْلِ دِينِهِ وَالْقَيِّمَ عَلَى عِبَادِهِ رَضِيَ الله بِهِ إِمَاماً لَهُمُ اسْتَوْدَعَهُ سِرَّهُ وَاسْتَحْفَظَهُ عِلْمَهُ وَاسْتَخْبَأَهُ حِكْمَتَهُ وَاسْتَرْعَاهُ لِدِينِهِ وَانْتَدَبَهُ لِعَظِيمِ أَمْرِهِ وَأَحْيَا بِهِ مَنَاهِجَ سَبِيلِهِ وَفَرَائِضَهُ وَحُدُودَهُ فَقَامَ بِالْعَدْلِ عِنْدَ تَحَيُّرِ أَهْلِ الْجَهْلِ وَتَحْيِيرِ أَهْلِ الْجَدَلِ بِالنُّورِ السَّاطِعِ وَالشِّفَاءِ النَّافِعِ بِالْحَقِّ الابْلَجِ وَالْبَيَانِ اللائِحِ مِنْ كُلِّ مَخْرَجٍ عَلَى طَرِيقِ الْمَنْهَجِ الَّذِي مَضَى عَلَيْهِ الصَّادِقُونَ مِنْ آبَائِهِ (عَلَيْهم السَّلام) فَلَيْسَ يَجْهَلُ حَقَّ هَذَا الْعَالِمِ إِلا شَقِيٌّ وَلا يَجْحَدُهُ إِلا غَوِيٌّ وَلا؛11ّّ يَصُدُّ عَنْهُ إِلا جَرِيٌّ عَلَى الله جَلَّ وَعَلا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ’Isa from al-Hasan ibn Mahbub from Ishaq ibn Ghalib from abu ’Abdallah (a. s.) who has described the condition of the Imams (a. s.) and their attributes in one of his sermons. “Allah, the Most Holy, the Most High, has explained His religion through the Imams of (true) guidance from the family of our Prophet (s. a.) the Ahlul Bayt (a. s.), and has clear through them the path of His system and plan. He has opened through them the inside of the springs of His knowledge. Whoever of the followers of Muhammad (s. a.) has recognized his obligation towards the rights of his Imam he has realized the taste of the sweetness of his faith and the superior beauty of his Islam. It is because Allah, the Most Holy, the Most High, has appointed the Imam the torchbearer for His creatures and authority over those who receive His blessings of His world. He has crowned him with dignity and has encompassed him in the Light of His Omnipotence. He extends a means to the heavens. The blessings do not discontinue from him. Nothing from what is with Allah is achieved except through its right means. Allah does not accept the good deeds of His servants without one’s recognition of the Imam (a. s.). The Imam (a. s.) knows how to sort out the dark confusing matters and whatever obscures the Sunnah (tradition of the Holy Prophet (s. a.) and the confounding matters in mischievous conditions. Allah, the Most Holy, the Most High, has always been choosing the Imams from the descendants of al-Husayn (a. s.) one after the other Imam. He would select and choose them for the leadership of His creatures delightfully and well satisfied with them. Whenever one Imam would leave this world He would appoint for His creatures his successor as a clear beacon and a shining guide, a guarding leader, a knowledgeable Divine authority. The Imams from Allah guide people with the truth and with the truth they judge. They are Allah’s authority calling people to Him and as shepherds of His creatures. With their guidance people follow the religion and from them the land receive light. Through their holiness the bounties increase. Allah has made them life for the people and the torches in the darkness, the keys to communication and the strongholds for Islam. Thus, has the measures of Allah continued in them towards His final decision. “The Imam is the outstanding amicable person, the most trusted guide and the guardian who can make hopes come true. Allah has chosen him with such distinctions. He choose him as such in the realm when all things were in the form of particles in the instance that He made him made him a particle and in the realm in which all things were designed as He had designed him (well-protected) as a shadow??, before He made the organisms, on the right side of His throne, gifted with wisdom in the unseen knowledge with Him. He chose him in His knowledge and granted him outstanding nobility for his purity. He is a heir of Adam, the best one among the descendents, the chosen one of the family of Abraham, a descendent of Ismael and of the most preferred ones in the family of Prophet Muhammad (s. a.). He has always been looked after by the watchful eyes of Allah Who would provide him security and guard him with His shield, well protected against the evil nets of Satan and his armies. He is well defended against the approaching dark nights and the false accusations of the evil doers. All wickedness is kept away from him and he kept safe against all forms of defects and flaws. He is veiled against all the scourge and infallible in the case of sins. He is kept safe and sound against all indecencies. He is well known for his forbearance and virtuousness in the early days of his life and great knowledge, chastity and excellence are ascribed to him towards the end of his life. The task of Imamt (leadership) of his father rests with him while in the lifetime of his father he remained silent. When the time of the Imamat (leadership) of his father ends it is the time when the measures of Allah ends up with him to His wish, the will from Allah brings him to His love, thus, the end of the Imamat of his father comes and he passes away. The authority from Allah shifts to him after his father. He then is made in charge of His religion and the Divine authority over His servants, the guardian over His lands, supported with His spirit and is given of His knowledge. He raises him as a beacon for His creatures, makes him to have His authority over the people of his world and as the light for the people of His religion and a guardian for His servants. Allah will agree to have him as Imam of the people, entrust him with His secret, makes him a safe-keeper of His knowledge, and makes him to hide His wisdom in him. He protects him for His religion calls up on him to serve His great task, revives through him the phases of His system (of religion) and the obligations in His laws. The Imam then enforces justice, when the people of ignorance are confused and the disputing and quarrelling people are frustrated, with shining light, the beneficial cure and radiant truth. He would do so with clear explanations of all aspects and just in the manner and practice his truthful father and forefathers would do before him. No one would ignore the rights of such scholar except the wicked ones. No one would struggle against him except those who have strayed away from the right path. No one would keep away from him except those who keep a bold face against Allah, the Most Holy, the Most High.

صحيح

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them - Hadith 1992

1ـ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ عَلِيٍّ الْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ فَكَانَ جَوَابُهُ أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هؤُلاءِ أَهْدى‏ مِنَ الَّذِينَ آمَنُوا سَبِيلاً يَقُولُونَ لائِمَّةِ الضَّلالَةِ وَالدُّعَاةِ إِلَى النَّارِ هؤُلاءِ أَهْدى‏ مِنْ آلِ مُحَمَّدٍ سَبِيلاً أُولئِكَ الَّذِينَ لَعَنَهُمُ الله وَمَنْ يَلْعَنِ الله فَلَنْ تَجِدَ لَهُ نَصِيراً أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ يَعْنِي الامَامَةَ وَالْخِلافَةَ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيراً نَحْنُ النَّاسُ الَّذِينَ عَنَى الله وَالنَّقِيرُ النُّقْطَةُ الَّتِي فِي وَسَطِ النَّوَاةِ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ نَحْنُ النَّاسُ الْمَحْسُودُونَ عَلَى مَا آتَانَا الله مِنَ الامَامَةِ دُونَ خَلْقِ الله أَجْمَعِينَ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً يَقُولُ جَعَلْنَا مِنْهُمُ الرُّسُلَ وَالانْبِيَاءَ وَالائِمَّةَ فَكَيْفَ يُقِرُّونَ بِهِ فِي آلِ إِبْرَاهِيمَ (عَلَيْهم السَّلام) وَيُنْكِرُونَهُ فِي آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ وَكَفى‏ بِجَهَنَّمَ سَعِيراً إِنَّ الَّذِينَ كَفَرُوا بِ‏آياتِنا سَوْفَ نُصْلِيهِمْ ناراً كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها لِيَذُوقُوا الْعَذابَ إِنَّ الله كانَ عَزِيزاً حَكِيماً.

1. Al-Husayn ibn Muhammad ibn ’Amir al-Ash’ari has narrated from Mu Alia ibn Muhammad who has said that al-Hasan ibn Ali al-Washsha’ narrated to him from Ahmad ibn ‘A’idh from ibn ’Udhayna from Burayd al-‘Ijli who said that he asked abu Ja’far (a. s.) about the meaning of the following words of Allah, the Most Holy, the Most High, “Obey Allah and obey the Messenger and those who possess (Divine) authority among you.” (4:59 Holy Quran). The read the following words of Allah. “Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, “The disbelievers are better guided than the believers” (4:51) ‘The say that the leaders of misguidance and those who call people to Hell’ “God has condemned them. No one can help one whom God has condemned. (4:52) Do they have a share in the Kingdom (Divine authority and Imamat)? Even if they did, they would not have given the smallest thing to the people.” (4:53) “ People is a reference to us and the word ‘Naqir’ means the seed inside the nutt.” The Imams (a. s.) explained and added. “Do they enviey the favors that God has done to some people?” ‘We are the ones who are envied because of the Divine authority that Allah has given us exclusively.’ The Imams (a. s.) commented. “We have given to the family of Abraham the Book, Wisdom, and a great Kingdom (4:54). Aliah says that from the descendents of Abraham He has made His Messengers, Prophets and Imams. How is it that these people acknowledge the case about the descents of Abraham but they refuse to accept the leadership (Imamat) in the family of Muhammad?’ The Imams (a. s.) further explained. “Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment (4:55). We will make those who reject Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise.” (4:56 Holy Quran)

ضعيف

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them - Hadith 1993

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ قَالَ نَحْنُ الْمَحْسُودُونَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Fudayl from abu al-Hassan (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High, Or are they envious of the people whom Allah has granted of His bounties? ( 4:54 Holy Quran) “We are the envied ones.”

مجهول

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them - Hadith 1994

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُحَمَّدٍ الاحْوَلِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَوْلُ الله عَزَّ وَجَلَّ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ فَقَالَ النُّبُوَّةَ قُلْتُ الْحِكْمَةَ قَالَ الْفَهْمَ وَالْقَضَاءَ قُلْتُ وَآتَيْناهُمْ مُلْكاً عَظِيماً فَقَالَ الطَّاعَةَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from Muhammad al-Ahwal from Humran ibn A‘yan who has said that when he asked Imam abu ‘Abdallah (a. s.) about the meaning of the words of Allah that say, “We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” (4:54) The Imams (a. s.) said, “It means Prophet-hood.” I then asked about the meaning of ‘wisdom’. The Imams (a. s.) said, “It means understanding and judgment.” I then asked about the meaning of ‘great kingdom.’ The Imams (a. s.) said, “It means obedience.”

حسن

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them - Hadith 1995

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ فَقَالَ يَا أَبَا الصَّبَّاحِ نَحْنُ وَالله النَّاسُ الْمَحْسُودُونَ.

4. Al-Husayn ibn Muhammad has narrated from Mu Alia ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from abu al-Sabah who has said that when asked Imam abu ‘Abdallah (a. s.) about the meaning of the words Allah, the Most Holy, the Most High, “Or are they envious of the people whom Allah has granted of His bounties? ( 4:54 Holy Quran) The Imams (a. s.) said, “O abu al-Sabah, we, I swear by Allah, are the people who are envied.”

ضعيف

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them - Hadith 1996

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً قَالَ جَعَلَ مِنْهُمُ الرُّسُلَ وَالانْبِيَاءَ وَالائِمَّةَ فَكَيْفَ يُقِرُّونَ فِي آلِ إِبْرَاهِيمَ (عَلَيْهم السَّلام) وَيُنْكِرُونَهُ فِي آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ قُلْتُ وَآتَيْناهُمْ مُلْكاً عَظِيماً قَالَ الْمُلْكُ الْعَظِيمُ أَنْ جَعَلَ فِيهِمْ أَئِمَّةً مَنْ أَطَاعَهُمْ أَطَاعَ الله وَمَنْ عَصَاهُمْ عَصَى الله فَهُوَ الْمُلْكُ الْعَظِيمُ.

5. Ali ibn Ibrahim has narrated from his father from Muhammad Ibn Abi ‘Umayr from ’Umar ibn Udhayna from Burayd al-‘IJli from abu Ja’far (a. s.) who has said the following about the words of Allah, the Most Holy, ““We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” (4:54) “Great kingdom means that He set Imamat (leadership) in the descendants of Abraham, Whoever would obey them he has obeyed Allah and whoever would disobey them has disobeyed Allah and thus is the great kingdom.”

حسن

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran - Hadith 1997

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ قَالَ حَدَّثَنَا دَاوُدُ الْجَصَّاصُ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ وَعَلاماتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ قَالَ النَّجْمُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْعَلامَاتُ هُمُ الائِمَّةُ (عَلَيْهم السَّلام )

1. Al-Husayn ibn Muhammad al-Ash‘ari from Mu Alia ibn Muhammad from abu Dawud al-Mustariqq who has said that Dawad al-Jassas who said: I heard Abu ‘Abdillah (a. s.) say about the words of Allah, “Through the signs and with the star people do find their way.” (16:16) “The star is the Messenger of Allah (sw) and the signs are the Imams (a. s.)”

ضعيف

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran - Hadith 1998

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَسْبَاطِ بْنِ سَالِمٍ قَالَ سَأَلَ الْهَيْثَمُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَأَنَا عِنْدَهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَعَلاماتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) النَّجْمُ وَالْعَلامَاتُ هُمُ الائِمَّةُ (عَلَيْهم السَّلام )

2. Al-Husayn ibn Muhammad has narrated from Mu Alia ibn Muhammad from al-Washsha’ from Asbat ibn Salim who has said that Haythamm asked Imam abu ‘Abdallah (a. s.), while I was there, about the meaning of the words of Allah, “Through the signs and with the star people do find their way.” (16:16) The Imams (a. s.) said, “Star is the Messenger of Allah (s. a) and the signs are the Imams (a. s.)”

ضعيف على المشهور

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran - Hadith 1999

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى وَعَلاماتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ قَالَ نَحْنُ الْعَلامَاتُ وَالنَّجْمُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

3. Al-Husayn ibn Muhammad has narrated from Mualla ibn Muhammad from al-Washsha’ who has said that he asked Imam al-Rida (a. s.) about the meaning of the words of Allah, the Most High, “Through the signs and with the star people do find their way.” (16:16) The Imams (a. s.) said, “We are the signs and the messenger of Allah is the star,”

ضعيف على المشهور

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.) - Hadith 2000

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ هِلالٍ عَنْ أُمَيَّةَ بْنِ عَلِيٍّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى وَما تُغْنِي الاياتُ وَالنُّذُرُ عَنْ قَوْمٍ لا يُؤْمِنُونَ قَالَ الايَاتُ هُمُ الائِمَّةُ وَالنُّذُرُ هُمُ الانْبِيَاءُ (عَلَيْهم السَّلام )

1. Al-Husayn ibn Muhammad has narrated from Mu Alia ibn Muhammad from Ahmad ibn Muhammad ibn ’Abdallah from Ahmad ibn Hilal from ’Umayyah ibn Ali from Dawud al-Riqqi who has said that he asked Imam abu ‘Abdallah (a. s.) about the meaning of the words of Allah in the following verse. “The signs and warnings are of no avail to the disbelieving people.” (10:101) The Imams (a. s.) said, “Signs are the Imams (a. s.) and warnings are the prophets (s. a.).”

ضعيف

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.) - Hadith 2001

2ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ الْعِجْلِيِّ عَنْ يُونُسَ بْنِ يَعْقُوبَ رَفَعَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ كَذَّبُوا بِ‏آياتِنا كُلِّها يَعْنِي الاوْصِيَاءَ كُلَّهُمْ.

2. Ahmad ibn Mahran has narrated from ’Abd al-’Azim ibn ’Abdallah al-Hasani from Musa ibn Muhammad al-‘Ijli from Yunus ibn Ya‘qub (in a marfu‘ manner) that abu Ja’far (a. s.) has said about the words of Allah, the Most Holy, the Most High, “. . but they rejected all Our signs. .” (54:42) ‘The signs are all the successors (of the prophets (s. a.)

ضعيف

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.) - Hadith 2002

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ الشِّيعَةَ يَسْأَلُونَكَ عَنْ تَفْسِيرِ هَذِهِ الايَةِ عَمَّ يَتَساءَلُونَ عَنِ النَّبَإِ الْعَظِيمِ قَالَ ذَلِكَ إِلَيَّ إِنْ شِئْتُ أَخْبَرْتُهُمْ وَإِنْ شِئْتُ لَمْ أُخْبِرْهُمْ ثُمَّ قَالَ لَكِنِّي أُخْبِرُكَ بِتَفْسِيرِهَا قُلْتُ عَمَّ يَتَساءَلُونَ قَالَ فَقَالَ هِيَ فِي أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ يَقُولُ مَا لله عَزَّ وَجَلَّ آيَةٌ هِيَ أَكْبَرُ مِنِّي وَلا لله مِنْ نَبَإٍ أَعْظَمُ مِنِّي.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad Ibn Abi ‘Umayr or someone other than him from Muhammad ibn al-Fudayl from abu Hamzah who has that he said to abu Ja’far (a. s.), “May Allah take my soul in service for your cause, the Shi‘a (your followers) ask about the meaning of the words of Allah, “Of what do they ask one another? (78:1). Do they ask about the great news?”The Imams (a. s.) said, “It depends up on my decision. I may tell them or may not tell them. Then he said: “I like, however, to tell you the meaning thereof.” I then asked what is the meaning of, “Of what do they ask one another?” The Imams (a. s.) said, “It means Amir al-Mu’minin (a. s.). Amir al-Mu’minin (a. s.) used to say, “None of the signs of Allah, the Most Holy, the Most High, is bigger than I and none of the news of Allah is greater than I.”

مجهول

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2003

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ اتَّقُوا الله وَكُونُوا مَعَ الصَّادِقِينَ قَالَ إِيَّانَا عَنَى.

1. Al-Husayn ibn Muhammad has narrated from Mu Alia ibn Muhammad from al-Washfiha’ from Ahmad ibn ‘A’idh from ibn ’Udhayna from t Burayd ibn Mu‘awiya al-‘Ijli who has said that he asked Imam abu Ja’far (a. s.) about the meaning of the following verse of the Holy Quran. “Believers, be pious before God and always be friends with the truthful ones.” (9:119) The Imam (a. s.) replied, “ ‘The truthful ones’ is a reference to us.”

ضعيف

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2004

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الله وَكُونُوا مَعَ الصَّادِقِينَ قَالَ الصَّادِقُونَ هُمُ الائِمَّةُ وَالصِّدِّيقُونَ بِطَاعَتِهِمْ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said that he asked abu al-Hassan al-Rida (a. s.) about the meaning of the words of Allah, the Most Holy, the Most High, in the following verse. “Believers, be pious before God and always be friends with the truthful ones.” (9:119) The Imams (a. s.) said, “The truthful ones are the Imams (a. s.) who, are truthful in their obedience (to Allah).”

صحيح

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2005

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ أَحَبَّ أَنْ يَحْيَا حَيَاةً تُشْبِهُ حَيَاةَ الانْبِيَاءِ وَيَمُوتَ مِيتَةً تُشْبِهُ مِيتَةَ الشُّهَدَاءِ وَيَسْكُنَ الْجِنَانَ الَّتِي غَرَسَهَا الرَّحْمَنُ فَلْيَتَوَلَّ عَلِيّاً وَلْيُوَالِ وَلِيَّهُ وَلْيَقْتَدِ بِالائِمَّةِ مِنْ بَعْدِهِ فَإِنَّهُمْ عِتْرَتِي خُلِقُوا مِنْ طِينَتِي اللهمَّ ارْزُقْهُمْ فَهْمِي وَعِلْمِي وَوَيْلٌ لِلْمُخَالِفِينَ لَهُمْ مِنْ أُمَّتِي اللهمَّ لا تُنِلْهُمْ شَفَاعَتِي.

3. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Abd al-Hamid from Mansur ibn Yunus from Sa’d ibn Tarayf from abu Ja’far (a. s.) who has narrated the following from the Holy Prophet (s. a.). “Whoever would like to live a life similar to those of the prophets, die in a similar manner as the martyrs do and live in the garden which is planted by the Beneficent, they must love Imam Ali (a. s.) (acknowledge his Divine authority) and love those who love and support him and follow the Imams after him who are of my family and are created of the substance that I was created. O Lord, give them my understand and knowledge. Send those of my people to Wayl (a place in Hell) who oppose them and do not give them the chance to benefit from my intervention on their behalf.

مختلف فيه كالموثق

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2006

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ اسْتِكْمَالُ حُجَّتِي عَلَى الاشْقِيَاءِ مِنْ أُمَّتِكَ مَنْ تَرَكَ وَلايَةَ عَلِيٍّ وَوَالَى أَعْدَاءَهُ وَأَنْكَرَ فَضْلَهُ وَفَضْلَ الاوْصِيَاءِ مِنْ بَعْدِهِ فَإِنَّ فَضْلَكَ فَضْلُهُمْ وَطَاعَتَكَ طَاعَتُهُمْ وَحَقَّكَ حَقُّهُمْ وَمَعْصِيَتَكَ مَعْصِيَتُهُمْ وَهُمُ الائِمَّةُ الْهُدَاةُ مِنْ بَعْدِكَ جَرَى فِيهِمْ رُوحُكَ وَرُوحُكَ مَا جَرَى فِيكَ مِنْ رَبِّكَ وَهُمْ عِتْرَتُكَ مِنْ طِينَتِكَ وَلَحْمِكَ وَدَمِكَ وَقَدْ أَجْرَى الله عَزَّ وَجَلَّ فِيهِمْ سُنَّتَكَ وَسُنَّةَ الانْبِيَاءِ قَبْلَكَ وَهُمْ خُزَّانِي عَلَى عِلْمِي مِنْ بَعْدِكَ حَقٌّ عَلَيَّ لَقَدِ اصْطَفَيْتُهُمْ وَانْتَجَبْتُهُمْ وَأَخْلَصْتُهُمْ وَارْتَضَيْتُهُمْ وَنَجَا مَنْ أَحَبَّهُمْ وَوَالاهُمْ وَسَلَّمَ لِفَضْلِهِمْ وَلَقَدْ أَتَانِي جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ وَأَحِبَّائِهِمْ وَالْمُسَلِّمِينَ لِفَضْلِهِمْ.

4. Muhammad ibn Yahya has narrated from from Muhammad ibn al-Husayn from al-Nadr ibn Shu’ayb from Muhammad ibn al-Fudayl from abu Hamzah al-Thamali who has said that he heard abu Ja’far (a. s.) say, “The Messenger of Allah (s. a.) said: “ Allah, the Most Holy, the Most High, says, “It is to establish my authority over the wicked ones of your people that those who would refuse to acknowledge the Divine authority of Imam Ali (a. s.) and become friend and supporters of the enemies of Ali (a. s.), refuse to acknowledge his virtuous qualities and the such qualities of his successors after him (Imam Ali (a. s). Indeed your excellence and virtues are their excellence and virtues, obedience to you is like obedience to them, your right is like their right and disobedience to you is disobedience to them. They will be the Imams who possess the right guidance after you. Your spirit flows in them and so does the spirit of that which your Lord has made to flow in you. They are members of your family of the substance of which you are made. They are your flesh and blood. Allah (azwj) as made your traditions and the traditions of the prophets before to continue with them (the Imams). They (Imams) are the treasurers of My knowledge after you. It is a right that owe them. I have chosen and give to them nobility exclusively with satisfaction. Salvation will be for those who would love them acknowledge their Divine authority and accept their excellence and virtues. The angel, Jibril has brought for their (Imam’s) names and the names of their fathers, the names of those who would love them and those who would accept their virtues and excellence.”

مجهول

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2007

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ أَرَادَ أَنْ يَحْيَا حَيَاتِي وَيَمُوتَ مِيتَتِي وَيَدْخُلَ جَنَّةَ عَدْنٍ الَّتِي غَرَسَهَا الله رَبِّي بِيَدِهِ فَلْيَتَوَلَّ عَلِيَّ بْنَ أَبِي طَالِبٍ وَلْيَتَوَلَّ وَلِيَّهُ وَلْيُعَادِ عَدُوَّهُ وَلْيُسَلِّمْ لِلاوْصِيَاءِ مِنْ بَعْدِهِ فَإِنَّهُمْ عِتْرَتِي مِنْ لَحْمِي وَدَمِي أَعْطَاهُمُ الله فَهْمِي وَعِلْمِي إِلَى الله أَشْكُو أَمْرَ أُمَّتِي الْمُنْكِرِينَ لِفَضْلِهِمْ الْقَاطِعِينَ فِيهِمْ صِلَتِي وَايْمُ الله لَيَقْتُلُنَّ ابْنِي لا أَنَالَهُمُ الله شَفَاعَتِي.

5. A number of our people have narrated from Ahmad ibn Muhammad ibn ’Isa from al-Husayn ibn Sa‘id from Fudala ibn Ayyub from abu a1-Maghra from Muhammad ibn Salim from Aban ibn Taghlib from abu ‘Abdallah (a. s.) who has said the following. “The Messenger of Allah has said, ‘Whoever would want to live like my living, die like I will die and enter the garden of Eden that my Lord has planted with His own hands, he must love (acknowledge the Divine authority of) Ali (a. s.) ibn abu Talib. He must love (acknowledge the Divine authority of his successor) those who love him, be the enemy of his enemies and submit in obedience to his successors after him because they are of my family and my flesh and blood. Allah has given them my understanding and knowledge. I appeal to Allah and complain to Him about the case of my people’s dealings, their denying the virtue and excellence of the Imams from my family. I complain to Allah for their disregard of my relation with them. By Allah, they will murder my son (al-Husayn (a. s.). May Allah deprive them of my intercession.’”

مجهول

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2008

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ عَبْدِ الْقَهَّارِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ سَرَّهُ أَنْ يَحْيَا حَيَاتِي وَيَمُوتَ مِيتَتِي وَيَدْخُلَ الْجَنَّةَ الَّتِي وَعَدَنِيهَا رَبِّي وَيَتَمَسَّكَ بِقَضِيبٍ غَرَسَهُ رَبِّي بِيَدِهِ فَلْيَتَوَلَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَأَوْصِيَاءَهُ مِنْ بَعْدِهِ فَإِنَّهُمْ لا يُدْخِلُونَكُمْ فِي بَابِ ضَلالٍ وَلا يُخْرِجُونَكُمْ مِنْ بَابِ هُدًى فَلا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ وَإِنِّي سَأَلْتُ رَبِّي أَلا يُفَرِّقَ بَيْنَهُمْ وَبَيْنَ الْكِتَابِ حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ هَكَذَا وَضَمَّ بَيْنَ إِصْبَعَيْهِ وَعَرْضُهُ مَا بَيْنَ صَنْعَاءَ إِلَى أَيْلَةَ فِيهِ قُدْحَانُ فِضَّةٍ وَذَهَبٍ عَدَدَ النُّجُومِ.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abdallah ibn al-Qasim from ’Abd al-Qahhar from Jabir al-Ju‘fi from abu Ja’far ( a. s.) who has said that the Messenger of Allah has said the following. “Whoever would like to live as I have lived and die as will do and enter the garden that my Lord has promised to me and hold in hands the stick that Allah has planted with His own hands he then must love and acknowledge (Leadership with Divine Authority of) Ali (a. s.) and his successors after him because they do not lead you into the gates of misguidance or take you out the gate of true guidance. Thus, do not try to teach them because they know more then you do. I have asked my Lord not to cause any separation between them and the Holy Quran until the time they will arrive in my presence near the al-Kawthar in paradise like this (showing his two fingers stretched side by side). The pond of al-Kawthar which is as big as from San‘a’ to ’Ayla (a place between Makka and Madina) with cups of gold and silver around it as many as the stars.

ضعيف

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.) - Hadith 2009

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَإِنَّ الرَّوْحَ وَالرَّاحَةَ وَالْفَلْجَ وَالْعَوْنَ وَالنَّجَاحَ وَالْبَرَكَةَ وَالْكَرَامَةَ وَالْمَغْفِرَةَ وَالْمُعَافَاةَ وَالْيُسْرَ وَالْبُشْرَى وَالرِّضْوَانَ وَالْقُرْبَ وَالنَّصْرَ وَالتَّمَكُّنَ وَالرَّجَاءَ وَالْمَحَبَّةَ مِنَ الله عَزَّ وَجَلَّ لِمَنْ تَوَلَّى عَلِيّاً وَائْتَمَّ بِهِ وَبَرِئَ مِنْ عَدُوِّهِ وَسَلَّمَ لِفَضْلِهِ وَلِلاوْصِيَاءِ مِنْ بَعْدِهِ حَقّاً عَلَيَّ أَنْ أُدْخِلَهُمْ فِي شَفَاعَتِي وَحَقٌّ عَلَى رَبِّي تَبَارَكَ وَتَعَالَى أَنْ يَسْتَجِيبَ لِي فِيهِمْ فَإِنَّهُمْ أَتْبَاعِي وَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي.

7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Fadala ibn Ayyub from al-Hassan ibn Ziyad from Fudayl ibn Yasar who has said that abu Ja’far (a. s.) has said the following. “Tranquillity, comfort, victory, support, success, blessings, honor, forgiveness, relief, ease, glad news, satisfaction, nearness, triumph, capabilities, hope and love from Allah, the Most Holy, the Most High, are for those who love (acknowledge the Divine authority of) Ali (a. s.) and follow him, disavows the enemies of Ali (a. s.) and accept in submission the virtues of Ali and his successors after him. I am obligated to include them in my task of intervention on their behalf. It will be a truth before my Lord, the Most Holy, the Most High, to approve my intervention on their behalf. They are my followers and those who would follow me they will be of me.” 1. In M`r’atu ’I- ’ uqul (vol. 2, p.425) al- Aliamah al-Majlisi has pointed out that this phrase has been omitted, and that the reason for this becomes evident at the end of the hadith.

ضعيف

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2010

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ الله بْنِ عَجْلانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الذِّكْرُ أَنَا وَالائِمَّةُ أَهْلُ الذِّكْرِ وَقَوْلِهِ عَزَّ وَجَلَّ وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْئَلُونَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) نَحْنُ قَوْمُهُ وَنَحْنُ الْمَسْئُولُونَ.

1. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ from ’Abdallah ibn ‘Ajlan from abu Ja‘far (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “Ask the people of Dhikr if you do not know.” (16:43, 21: 7 Holy Quran). The Holy Prophet (s. a.) has said, ‘I am the Dhikr and the Imams are the people of Dhikr.’” About the words of Allah, the Most Holy, the Most High that says, “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Imams (a. s.) said, “We are his people and we will be questioned.”(It seems that both the Holy Prophet (s. a.) is called Dhikr and the Holy Quran is also called Dhikr although the above passage seems confusing).

ضعيف على المشهور

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2011

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ الذِّكْرُ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَحْنُ أَهْلُهُ الْمَسْئُولُونَ قَالَ قُلْتُ قَوْلُهُ وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْئَلُونَ قَالَ إِيَّانَا عَنَى وَنَحْنُ أَهْلُ الذِّكْرِ وَنَحْنُ الْمَسْئُولُونَ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Uwarma from Ali ibn Hassa’n from his uncle ‘Abd al-Rahman ibn Kathir said that he asked I asked Imam abu ‘Abdallah (a. s.) about the meaning of the following words of Allah. “Ask the people of Dhikr if you do not know.” (16:43, 21: 7 Holy Quran) The Imams (a. s.) said, “Prophet Muhammad (s. a.) is ‘Dhikr’ and we are the people of ‘Dhikr who will be asked.” I also asked about, “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Imams (a. s.) said it is a reference to us. We are the people of Dhikr and we will be asked questions.”

ضعيف

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2012

3- الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ فَقَالَ نَحْنُ أَهْلُ الذِّكْرِ وَنَحْنُ الْمَسْئُولُونَ قُلْتُ فَأَنْتُمُ الْمَسْئُولُونَ وَنَحْنُ السَّائِلُونَ قَالَ نَعَمْ قُلْتُ حَقّاً عَلَيْنَا أَنْ نَسْأَلَكُمْ قَالَ نَعَمْ قُلْتُ حَقّاً عَلَيْكُمْ أَنْ تُجِيبُونَا قَالَ لا ذَاكَ إِلَيْنَا إِنْ شِئْنَا فَعَلْنَا وَإِنْ شِئْنَا لَمْ نَفْعَلْ أَ مَا تَسْمَعُ قَوْلَ الله تَبَارَكَ وَتَعَالَى هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ.

3- Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ who said: “I asked al-Rida (a. s) and said, 'May Allah take my soul in service for your cause, what is the meaning of the words of Allah, “Ask the people of Dhikr if you do not know.”?' (16:43 and 21:7) He (a. s.) replied, “ We are the people of ‘Dhikr’ and we are the ones about whom questions will be asked.” I asked further, “Are you the ones to be questioned and we will be the ones to question?” He (a. s.) said, “Yes.“ I then asked, “Will it be a right on us to ask you?” He (a. s.) said, “Yes.” I then asked, “Will it be a right on you to answer us?” He (a. s.) said, “No, that is up to us. If we wish, we will, and if we wish, we won't. Have you not heard the words of Allah, the Most Holy and Most High: “This is a gift from us. You may (give to others and) oblige or keep without being held accountable.”? (38:39)

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2013

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْئَلُونَ فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الذِّكْرُ وَأَهْلُ بَيْتِهِ (عَلَيْهم السَّلام) الْمَسْئُولُونَ وَهُمْ أَهْلُ الذِّكْرِ.

4. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asim ibn Hamid from abu Basir from Imam abu ‘Abdallah (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Messenger of Allah is the Dhikr (reminder of Allah) and members of his family (a. s.) are the ones who will be asked questions and they are the people of Dhikr.”

صحيح

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2014

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْئَلُونَ قَالَ الذِّكْرُ الْقُرْآنُ وَنَحْنُ قَوْمُهُ وَنَحْنُ الْمَسْئُولُونَ.

5. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Hammad from Rib‘iy from Fudayl form abu ’Abdallah (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “It is a Dhikr for you and for your people and you all will be asked questions.’ (43:44) The Imams (a. s.)said, “The Holy Quran is the ’Dhikr’ and we are the one who will be asked questions.”

صحيح

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2015

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) وَدَخَلَ عَلَيْهِ الْوَرْدُ أَخُو الْكُمَيْتِ فَقَالَ جَعَلَنِيَ الله فِدَاكَ اخْتَرْتُ لَكَ سَبْعِينَ مَسْأَلَةً مَا تَحْضُرُنِي مِنْهَا مَسْأَلَةٌ وَاحِدَةٌ قَالَ وَلا وَاحِدَةٌ يَا وَرْدُ قَالَ بَلَى قَدْ حَضَرَنِي مِنْهَا وَاحِدَةٌ قَالَ وَمَا هِيَ قَالَ قَوْلُ الله تَبَارَكَ وَتَعَالَى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ مَنْ هُمْ قَالَ نَحْنُ قَالَ قُلْتُ عَلَيْنَا أَنْ نَسْأَلَكُمْ قَالَ نَعَمْ قُلْتُ عَلَيْكُمْ أَنْ تُجِيبُونَا قَالَ ذَاكَ إِلَيْنَا.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il from Mansur ibn Yunus from abu Bakr al-Hadrami who has said the following. “I was in the presence of Imam (a. s.) abu Ja‘far (a. s.) and al-Ward brother of al-Kumayt came to see him. He to the Imams (a. s.) said, “May Allah take my soul in service for your cause, I have chosen seventy questions and I do not know the answer even for one of them.” The Imams (a. s.) said, “Not even one answer, O Ward?” He then said, “Yes, I do know the answer for one of them.” The Imams (a. s.) asked, “What is it then?” He replied, “It is the words of Allah that say, ‘Ask the people of Dhikr if you do not know’ who are they?” The Imams (a. s.) replied, “We are the people of Dhikr?” I then said, “Must we then ask you?” The Imams (a. s.) said, “Yes, you must ask us for answers.” I then asked, “Must you then give us answers?” The Imams (a. s.) said, “We may or may not answer.”

حسن موثق

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2016

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ مَنْ عِنْدَنَا يَزْعُمُونَ أَنَّ قَوْلَ الله عَزَّ وَجَلَّ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ أَنَّهُمُ الْيَهُودُ وَالنَّصَارَى قَالَ إِذاً يَدْعُونَكُمْ إِلَى دِينِهِمْ قَالَ قَالَ بِيَدِهِ إِلَى صَدْرِهِ نَحْنُ أَهْلُ الذِّكْرِ وَنَحْنُ الْمَسْئُولُونَ.

7. Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala‘ ibn Razin from Muhammad ibn Muslim who ha said that he said the who has said the following to abu Ja‘far ( a. s.). “These are people who think that the words of Allah, the Most Holy, the Most High. ‘Ask the people of Dhikr if you do not know,’ refers to the Jews and the Christians.” The Imams (a. s.) asked, “Do they call you to their religion?” He (Muhammad ibn Muslim) has aid that the Imams (a. s.) “Said, with his hand (pointing) to his chest, ‘We are the People of Dhikr (reminders of Allah) and we are the ones who must be asked questions.’”

صحيح

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2017

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ قَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) عَلَى الائِمَّةِ مِنَ الْفَرْضِ مَا لَيْسَ عَلَى شِيعَتِهِمْ وَعَلَى شِيعَتِنَا مَا لَيْسَ عَلَيْنَا أَمَرَهُمُ الله عَزَّ وَجَلَّ أَنْ يَسْأَلُونَا قَالَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ فَأَمَرَهُمْ أَنْ يَسْأَلُونَا وَلَيْسَ عَلَيْنَا الْجَوَابُ إِنْ شِئْنَا أَجَبْنَا وَإِنْ شِئْنَا أَمْسَكْنَا.

8. A number of our people has narrated from Ahmad ibn Muhammad from al-Washsha’ who has said that he heard Imam al-Rida say the following. “Imam Ali ibn al-Husayn has said that there are certain obligation for the Imams that are not obligatory for their followers and certain obligation of our followers are not obligatory for us. Allah, the Most Holy, the Most High has commanded them to ask us their questions saying, “Ask the people of Dhikr if you do not know,’ Thus, Allah has commanded them to ask us their questions but it is not obligatory for us to answer them. We may answer them or may not answer them if we may so decide.” the is not said:

صحيح

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.) - Hadith 2018

9ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ كَتَبْتُ إِلَى الرِّضَا (عَلَيْهِ السَّلام) كِتَاباً فَكَانَ فِي بَعْضِ مَا كَتَبْتُ قَالَ الله عَزَّ وَجَلَّ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ وَقَالَ الله عَزَّ وَجَلَّ وَما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ فَقَدْ فُرِضَتْ عَلَيْهِمُ الْمَسْأَلَةُ وَلَمْ يُفْرَضْ عَلَيْكُمُ الْجَوَابُ قَالَ قَالَ الله تَبَارَكَ وَتَعَالَى فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمإ؛33ّّ يَتَّبِعُونَ أَهْواءَهُمْ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ.

9. Ahmad ibn Muhammad has narrated from Ahmad ibn Muhammad ibn abu Nasr who has said that he wrote a letter to Imam al-Rida (a. s.). Of the issues for which he requested explanation in the letter one was about the following words of Allah, Most Holy, the Most High. “Ask the people of Dhikr (people who remind of Allah) if you do not know.” The other question was about the words of Allah, the Most Holy, the Most High, “Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.” (9:122) thus, it is obligatory for them to ask but it is not obligatory for you to answer.” The Imams (a. s.) has said the following for the answer. “If they would not do what you would ask them, know that they are only following their (evil) desires. Who strays more than one who follows his desires without guidance from God? . .” (28:50)

صحيح

Those whom Allah has called people of knowledge they are the Imams (a.s.) - Hadith 2019

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ عَبْدِ الْمُؤْمِنِ بْنِ الْقَاسِمِ الانْصَارِيِّ عَنْ سَعْدٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الالْبابِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّمَا نَحْنُ الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ عَدُوُّنَا وَشِيعَتُنَا أُولُو الالْبَابِ.

1. Ali ibn Ibrahim has narrated from his father from ‘Abdallah ibn al-Mughirah from ‘Abd al-Mu’min ibn al-Qasim al-Ansari from Sa‘d from Jabir from abu Ja‘far (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. Say, “Are those who know equal to those who do not know? Only the people of reason take heed.” (39:9) ‘We are the people of knowledge, the people who and it is our enemies who do not know and our followers are the people who take heed and are the people of reason.’”

مجهول

Those whom Allah has called people of knowledge they are the Imams (a.s.) - Hadith 2020

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الالْبابِ قَالَ نَحْنُ الَّذِينَ يَعْلَمُونَ وَعَدُوُّنَا الَّذِينَ لا يَعْلَمُونَ وَشِيعَتُنَا أُولُو الالْبَابِ.

2. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from an-Nadr ibn Suwayd from Jabir from abu Ja‘far (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High: “Are those who know equal to those who do not know? Only the people of reason take heed.” (39:9) He said, ‘We are the people of knowledge, and our enemies are those who do not know, and our followers (Shias) are the people of reason.’”

صحيح

The People Well-grounded in Knowledge are the Imams (a.s.) alone - Hadith 2021

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَعِمْرَانَ بْنِ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ نَحْنُ الرَّاسِخُونَ فِي الْعِلْمِ وَنَحْنُ نَعْلَمُ تَأْوِيلَهُ.

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from an-Nadr ibn Suwayd from Ayyub ibn Hurr and ‘Imran ibn Ali from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “We are the people well-grounded in knowledge and we are the ones who know how to interpret it.”

لم يحقق

The People Well-grounded in Knowledge are the Imams (a.s.) alone - Hadith 2022

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ الله بْنِ حَمَّادٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَما يَعْلَمُ تَأْوِيلَهُ إِلا الله وَالرَّاسِخُونَ فِي الْعِلْمِ فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَفْضَلُ الرَّاسِخِينَ فِي الْعِلْمِ قَدْ عَلَّمَهُ الله عَزَّ وَجَلَّ جَمِيعَ مَا أَنْزَلَ عَلَيْهِ مِنَ التَّنْزِيلِ وَالتَّأْوِيلِ وَمَا كَانَ الله لِيُنْزِلَ عَلَيْهِ شَيْئاً لَمْ يُعَلِّمْهُ تَأْوِيلَهُ وَأَوْصِيَاؤُهُ مِنْ بَعْدِهِ يَعْلَمُونَهُ كُلَّهُ وَالَّذِينَ لا يَعْلَمُونَ تَأْوِيلَهُ إِذَا قَالَ الْعَالِمُ فِيهِمْ بِعِلْمٍ فَأَجَابَهُمُ الله بِقَوْلِهِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا وَالْقُرْآنُ خَاصٌّ وَعَامٌّ وَمُحْكَمٌ وَمُتَشَابِهٌ وَنَاسِخٌ وَمَنْسُوخٌ فَالرَّاسِخُونُ فِي الْعِلْمِ يَعْلَمُونَهُ.

2. Ali ibn Muhammad has narrated from ‘Abdallah ibn Ali from Ibrahim ibn Ishaq from ‘Adallah ibn Hammad from Burayd ibn Mu‘awiya who has narrated the following from either one of the Imams (a. s.) about the words of Allah the Most Majestic and Most gracious: “No one knows its true interpretations except God and those who have a firm grounding in knowledge...” (3:7). The Messenger of Allah (sw) is the best among those who are well-grounded in knowledge. Allah, the Most Majestic and Most gracious, taught him all that He had revealed to him in the form of original text and in the form of interpretations. Allah, the Most Majestic and Most gracious, would not reveal anything to him that he would not know the meaning thereof. His successors after him knew all revelations. As for those who do not know the interpretations thereof, when the scholar speaks to them with knowledge, they say, “We believe in it, for all of this is from our Lord.” The Holy Quran consists of specific, general, clear, not so clear, abrogating and abrogated statements. The people who are well-grounded in knowledge know (all of) it.”

ضعيف

The People Well-grounded in Knowledge are the Imams (a.s.) alone - Hadith 2023

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الرَّاسِخُونَ فِي الْعِلْمِ أَمِيرُ الْمُؤْمِنِينَ وَالائِمَّةُ مِنْ بَعْدِهِ (عَلَيْهِ السَّلام )

3. Al-Husayn ibn Muhammad has narrated from Mu Alia ibn Muhammad from Muhammad ibn ’Uwarma from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir from abu ‘bdallah (a. s.) who has said the following. “People well-grounded in Knowledge stands for Amir al-Mu’minin Ali (a. s.) and the Imams after him.”

ضعيف

The Imams are those who have received Knowledge and it is firmly Established in their Hearts - Hadith 2024

1ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ فِي هَذِهِ الايَةِ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ فَأَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ.

1. Ahmad ibn Mahran has narrated from Muhammad ibn Ali from Hammed ibn ’Isa from al-Husayn ibn al-Mukhtar from abu Basir who has said that he heard abu ‘Abdallah (a. s.) say the following about this verse of the Holy Quran. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . .” (29:49) The Imams (a. s.) pointed to his own chest.”

ضعيف

The Imams are those who have received Knowledge and it is firmly Established in their Hearts - Hadith 2025

2ـ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ قَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام )

2. It is narrated from him from Muhammad ibn Ali from ibn Mahbub from ‘Abd al-‘Aziz al-‘Abdi from abu ‘Abdallah (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . .” (29:49) ‘They are the Imams (a. s.)’.

ضعيف

The Imams are those who have received Knowledge and it is firmly Established in their Hearts - Hadith 2026

3ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فِي هَذِهِ الايَةِ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ثُمَّ قَالَ أَمَا وَالله يَا أَبَا مُحَمَّدٍ مَا قَالَ بَيْنَ دَفَّتَيِ الْمُصْحَفِ قُلْتُ مَنْ هُمْ جُعِلْتُ فِدَاكَ قَالَ مَنْ عَسَى أَنْ يَكُونُوا غَيْرَنَا.

3. It is narrated from him from Muhammad ibn Ali from ’Uthman ibn ‘Isa from Sama‘a from abu Basir from abu Ja‘far (a. s.) who has said the following about this verse of the Holy Quran. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . .” (29:49) The Imams (a. s.) then said, “O abu Muhammad, for the sake of Allah, be the judge and tell, of who it is spoken (so often) between the two covers of the Holy Quran?” I then asked, “Who are they, “May Allah take my soul in service for your cause. The Imams (a. s.) said, “Who else can they be other than ourselves?”

ضعيف

The Imams are those who have received Knowledge and it is firmly Established in their Hearts - Hadith 2027

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ شَغَرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ قَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام) خَاصَّةً.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid Sha‘ar from Harun ibn Hamza who has said that he hear abu ‘Abdallah (a. s.) say who has said the following. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . .” (29:49) ‘They are the Imams (a. s.) exclusive of all others.’”

صحيح على الظاهر

The Imams are those who have received Knowledge and it is firmly Established in their Hearts - Hadith 2028

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ قَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام) خَاصَّةً.

5. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘d from Muhammad ibn al-Fudayl who has said that he asked abu ‘Abdallah (a. s.) about the meaning of the following verse of the Holy Quran. “In fact, the Quran consists of illustrious verses that exist in the hearts of those who have knowledge. . .” (29:49) The Imams (a. s.) said, “They are the Imams (a. s.) exclusive of all others.”

مجهول

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.) - Hadith 2029

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الْمُؤْمِنِ عَنْ سَالِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ الله قَالَ السَّابِقُ بِالْخَيْرَاتِ الامَامُ وَالْمُقْتَصِدُ الْعَارِفُ لِلامَامِ وَالظَّالِمُ لِنَفْسِهِ الَّذِي لا يَعْرِفُ الامَامَ.

1. Al-Husayn b. Muhammad has narrated from Mu‘alla b. Muhammad from Muhammad b. Jumhur from Hammad b. ’Isa from ’Abd al-Mu’min from Salim who has said that he asked Abu Ja‘far (a. s.) regarding the meaning of the words of Allah, the Most Holy, the Most High. “We gave the Book as an inheritance to Our chosen servants, among whom some are unjust against their souls, some are moderate, and some are exceedingly virtuous by the permission of God. . .” (35:31) The exceedingly virtuous is the Imam (a. s.), the moderate ones are those who know the Imam (a. s.) and the unjust ones are those who do not know the Imam (a. s.).”

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.) - Hadith 2030

2ـ الْحُسَيْنُ عَنْ مُعَلىً عَنِ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِهِ تَعَالَى ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَقَالَ أَيَّ شَيْ‏ءٍ تَقُولُونَ أَنْتُمْ قُلْتُ نَقُولُ إِنَّهَا فِي الْفَاطِمِيِّينَ قَالَ لَيْسَ حَيْثُ تَذْهَبُ لَيْسَ يَدْخُلُ فِي هَذَا مَنْ أَشَارَ بِسَيْفِهِ وَدَعَا النَّاسَ إِلَى خِلافٍ فَقُلْتُ فَأَيُّ شَيْ‏ءٍ الظَّالِمُ لِنَفْسِهِ قَالَ الْجَالِسُ فِي بَيْتِهِ لا يَعْرِفُ حَقَّ الامَامِ وَالْمُقْتَصِدُ الْعَارِفُ بِحَقِّ الامَامِ وَالسَّابِقُ بِالْخَيْرَاتِ الامَامُ.

2. Al-Husayn has narrated from Mu‘alla from al-Washsha’ from ‘Abd al-Karim from Sulayman who has said that he asked abu ‘Abdallah (a. s.) about the meaning of the following verse of the Holy Quran. “We gave the book as an inheritance to Our chosen servants,.. .” (35:31) The Imam (a. s.) asked, “What do you say about it?” I said, “We say that they are the Fatimid (descendents of Fatima, Daughter of the Holy Prophet (s. a.)” The Imam (a. s.) said, “It is not as you say. No one who would point out his sword and call people into schism and misguidance comes in this (category of people exceeding in virtue).” I then asked, “Who then are the ones doing wrong to themselves?” The Imam (a. s.) replied, “It is those who sit in their homes and do not know the rights of his Imam (a. s.). The moderate ones are those who know the rights of their Imam and the ones exceeding in virtue are the Imams (a. s.)”

ضعيف

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.) - Hadith 2031

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا الايَةَ قَالَ فَقَالَ وُلْدُ فَاطِمَةَ (عليها السلام) وَالسَّابِقُ بِالْخَيْرَاتِ الامَامُ وَالْمُقْتَصِدُ الْعَارِفُ بِالامَامِ وَالظَّالِمُ لِنَفْسِهِ الَّذِي لا يَعْرِفُ الامَامَ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan from Ahmad ibn ‘Umar who has said that he asked abu al-Hassan al-Rida (a. s.) about the meaning of the words of Allah, the Most Holy, the Most High. “We gave the book as an inheritance to Our chosen servants. .” (35:31). The Imam (a. s.) said such people are the children of Fatima (a. s.), those exceeding in virtue are the Imams (a. s.), the moderate ones are those who know the Imam (a. s.) and those who do injustice to themselves are the ones who do not know their Imam (a. s.).”

ضعيف على المشهور

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.) - Hadith 2032

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلادٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ الَّذِينَ آتَيْناهُمُ الْكِتابَ يَتْلُونَهُ حَقَّ تِلاوَتِهِ أُولئِكَ يُؤْمِنُونَ بِهِ قَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام )

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Wallad who has said that he asked abu ‘Abdallah (a. s.) about the meaning of the words of Allah, the Most Holy, the Most High. “The people who have received Our Book (Quran), and read it thoroughly, believe in it. Those who disbelieve the Book are certainly losers.” (2:121) The Imams (a. s.) said that such people are the Imams (a. s.).”

صحيح

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire - Hadith 2033

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ غَالِبٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ لَمَّا نَزَلَتْ هَذِهِ الايَةُ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ قَالَ الْمُسْلِمُونَ يَا رَسُولَ الله أَ لَسْتَ إِمَامَ النَّاسِ كُلِّهِمْ أَجْمَعِينَ قَالَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنَا رَسُولُ الله إِلَى النَّاسِ أَجْمَعِينَ وَلَكِنْ سَيَكُونُ مِنْ بَعْدِي أَئِمَّةٌ عَلَى النَّاسِ مِنَ الله مِنْ أَهْلِ بَيْتِي يَقُومُونَ فِي النَّاسِ فَيُكَذَّبُونَ وَيَظْلِمُهُمْ أَئِمَّةُ الْكُفْرِ وَالضَّلالِ وَأَشْيَاعُهُمْ فَمَنْ وَالاهُمْ وَاتَّبَعَهُمْ وَصَدَّقَهُمْ فَهُوَ مِنِّي وَمَعِي وَسَيَلْقَانِي أَلا وَمَنْ ظَلَمَهُمْ وَكَذَّبَهُمْ فَلَيْسَ مِنِّي وَلا مَعِي وَأَنَا مِنْهُ بَرِي‏ءٌ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Abdallah ibn Ghalib from Jabir from abu Ja‘far (a. s.) who has said the following. “When the following verse of the Holy Quran was revealed, “On the day when We call every nation with their leaders, (Imams) . .” (17:71), people asked the Holy Prophet (s. a.), ‘Are you not the Imam of all the people altogether?’ The Holy Prophet (s. a.) said, “I am the Messenger of Allah to all the people but after me there will the Imams for the people from my family. They will rise among the people but they will be rejected. The leaders of the unbelievers and misguidance and their followers will do injustice to them. Those who support, love, follow and acknowledge their authority they are from me, with me and will meet me. Let it be known that those who would do injustice to the Imams (a. s) and reject them they are not from me and with me. I denounce them and all associations with them.”

صحيح

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire - Hadith 2034

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الائِمَّةَ فِي كِتَابِ الله عَزَّ وَجَلَّ إِمَامَانِ قَالَ الله تَبَارَكَ وَتَعَالَى وَجَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لا بِأَمْرِ النَّاسِ يُقَدِّمُونَ أَمْرَ الله قَبْلَ أَمْرِهِمْ وَحُكْمَ الله قَبْلَ حُكْمِهِمْ قَالَ وَجَعَلْناهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ يُقَدِّمُونَ أَمْرَهُمْ قَبْلَ أَمْرِ الله وَحُكْمَهُمْ قَبْلَ حُكْمِ الله وَيَأْخُذُونَ بِأَهْوَائِهِمْ خِلافَ مَا فِي كِتَابِ الله عَزَّ وَجَلَّ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Muhammad ibn Yahya from Talha ibn Zayd from abu ‘Abdallah (a. s.) who has said the following. “The Imams mentioned in the book of Allah, the Most Holy, the Most High, are of two kinds. Allah, the Most Holy, the Most High has said, ‘We appointed them as leaders (Imams) to guide the people through Our command . .” (21:73) They do so but not because of the commads of the people. They allow our command to come first and before their own orders, and our laws before their own laws and judgment. “We made them the kinds of leaders (Imams) who would invite people to the fire . .” (28:41) ‘They let their own commands to come before the commands of Allah and their laws before the laws of Allah. They follow their desires against what the book of Allah, the Most Holy, the Most High requires.’”

ضعيف كالموثق

The Holy Quran guides people to the Imam (a.s.) - Hadith 2035

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِهِ عَزَّ وَجَلَّ وَلِكُلٍّ جَعَلْنا مَوالِيَ مِمَّا تَرَكَ الْوالِدانِ وَالاقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمانُكُمْ قَالَ إِنَّمَا عَنَى بِذَلِكَ الائِمَّةَ (عليهم السلام) بِهِمْ عَقَدَ الله عَزَّ وَجَلَّ أَيْمَانَكُمْ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ’Isa from al-Hasan ibn Mahbub who has said, "I asked abu al-Hassan al-Rida (a. s.) about the saying of Allah, the Most Majestic and Most Exalted: “We have chosen heirs for every legacy that parents and relatives may leave. Let those who have been promised a bequest receive their share of the legacy. . .”" (4:33) He (a. s) said: It is a reference to the Imams (peace be upon them). Through them, Allah, the Most Majestic and Most Exalted, has established your covenants.”

صحيح

The Holy Quran guides people to the Imam (a.s.) - Hadith 2036

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنِ الْعَلاءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى إِنَّ هذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ قَالَ يَهْدِي إِلَى الامَامِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from Musa ibn Akayl al-Numayri from al-‘Ala’ ibn Sayaba, from abu ‘Abdallah (a. s.) regarding the words of The Almigthy: “This Quran shows the way to that which is the most upright . .” (17:9) He (a. s.) said, “It guides to the Imam.”

مجهول

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.) - Hadith 2037

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ بِسْطَامَ بْنِ مُرَّةَ عَنْ إِسْحَاقَ بْنِ حَسَّانَ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْعَبْدِيِّ عَنْ سَعْدٍ الاسْكَافِ عَنِ الاصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا بَالُ أَقْوَامٍ غَيَّرُوا سُنَّةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعَدَلُوا عَنْ وَصِيِّهِ لا يَتَخَوَّفُونَ أَنْ يَنْزِلَ بِهِمُ الْعَذَابُ ثُمَّ تَلا هَذِهِ الايَةَ أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ الله كُفْراً وَأَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ جَهَنَّمَ ثُمَّ قَالَ نَحْنُ النِّعْمَةُ الَّتِي أَنْعَمَ الله بِهَا عَلَى عِبَادِهِ وَبِنَا يَفُوزُ مَنْ فَازَ يَوْمَ الْقِيَامَةِ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Bistam ibn Murrah from Ishaq ibn Hassa’n from al-Haytham ibn Waqid from Ali ibn al-Husayn al-‘Abdi from Sa‘d al-’Iskaf from al-Asbagh ibn Nubatah from Amir al-Mu’minin Ali (a. s.) who has said the following. “What is wrong with people who changed the Sunnah (traditions) of the Messenger of Allah and deviated from his will? Do they not fear that severe suffering may befall them? He then recited the following verse of the Holy Quran. “Have you not seen (considered) those who changed the blessings (Word) of God through disbelief and led their people to destruction? (14:28). They will suffer in Hell. What a terrible place to stay! (14:29). He then said, “We are the blessings of Allah which He has granted to people. Through us will succeed those will be successful on the Day of Judgment.”

ضعيف

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.) - Hadith 2038

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ رَفَعَهُ فِي قَوْلِ الله عَزَّ وَجَلَّ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ أَ بِالنَّبِيِّ أَمْ بِالْوَصِيِّ تُكَذِّبَانِ نَزَلَتْ فِي الرَّحْمَنِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad, in a mafu‘ manner, (rafa’ahu) about the words of Allah, the Most Holy, the Most High. “(Jinn and mankind) - which of the favors of your Lord do you deny?” (55:13) Will you deny and refuse the Holy Prophet or his successor.” (This verse has come down in Ch 55 al-Rahman.)

ضعيف

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.) - Hadith 2039

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي يُوسُفَ الْبَزَّازِ قَالَ تَلا أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هَذِهِ الايَةَ فَاذْكُرُوا آلاءَ الله قَالَ أَ تَدْرِي مَا آلاءُ الله قُلْتُ لا قَالَ هِيَ أَعْظَمُ نِعَمِ الله عَلَى خَلْقِهِ وَهِيَ وَلايَتُنَا.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Adallah ibn ’Abd al-Rahman from al-Haytham ibn Waqid from abu Yusuf al-Bazzaz who has said that abu ‘Abdallah (a. s.) recited the following verse, “Keep in mind the bounties of Allah. .” (7:69) The Imams (a. s.) said, “Do you know what the bounties of Allah are?” I said, “No, I do not know.” He said, “It is the greatest of the bounties of Allah. It is to acknowledge the Divine authority that we possess.”

ضعيف

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.) - Hadith 2040

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ الله كُفْراً الايَةَ قَالَ عَنَى بِهَا قُرَيْشاً قَاطِبَةً الَّذِينَ عَادَوْا رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَصَبُوا لَهُ الْحَرْبَ وَجَحَدُوا وَصِيَّةَ وَصِيِّهِ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Uwarma from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir who has said that he asked abu ‘Abdallah (a. s.) about the meaning of the following verse. “Have you not seen (considered) those who changed the blessings (Word) of God through disbelief and led their people to destruction?” (14:28) The Imam (a. s.) said it is a reference to all of Quraysh who exercised animosity towards the Holy Prophet (s. a.), created wars against him and rejected his will about his successor.”

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path - Hadith 2041

1ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ أَخْبَرَنِي أَسْبَاطٌ بَيَّاعُ الزُّطِّيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَسَأَلَهُ رَجُلٌ عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ وَإِنَّها لَبِسَبِيلٍ مُقِيمٍ قَالَ فَقَالَ نَحْنُ الْمُتَوَسِّمُونَ وَالسَّبِيلُ فِينَا مُقِيمٌ.

1. Ahmad ibn Mahran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hasani from ibn abu‘Umayr who has said the following. “Asbat Bayya‘ al-Zattiyy has said that once he was in the presence of abu ‘Abdallah (a. s.) when a man asked him about the meaning of the following words of Allah, the Most Holy, the Most High. “In this there is evidence (of the Truth) for the distinguished ones. (15:75) That town lies on a road which still exists (15:76) The Imam (a. s.) said, “We are the distiguished people and the (right) path is with us.”

ضعيف

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path - Hadith 2042

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ قَالَ حَدَّثَنِي أَسْبَاطُ بْنُ سَالِمٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَدَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ هِيتٍ فَقَالَ لَهُ أَصْلَحَكَ الله مَا تَقُولُ فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ قَالَ نَحْنُ الْمُتَوَسِّمُونَ وَالسَّبِيلُ فِينَا مُقِيمٌ.

2. Muhammad ibn Yahya has narrated from Salamah ibn al-Khattab that Yahya ibn Ibrahim who has said the following. “Asbat ibn Salim has said that once he was in the presence of abu ‘Abdallah (a. s.) when a man from the people of Hiyt came and said, ‘May grant you well-being, what is the meaning of the words of Allah, the Most Holy, “In this there is evidence (of the Truth) for the distinguished ones.”? (15:75) The Imam (a. s.) said, “We are the distiguished people and the (right) path is with us.”

ضعيف

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path - Hadith 2043

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ قَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام) قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ الله عَزَّ وَجَلَّ فِي قَوْلِ الله تَعَالَى إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ.

3. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ’Isa from Rib’i ibn ‘Abdallah from Muhammad ibn Muslim from abu Ja‘far (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “In this there is evidence (of the Truth) for the distinguished ones.” (15:75) “The Imam (a. s.) said, “The distinguished people are the Imams (a. s.) the Holy Prophet has said, “Be on your guard from the intelligence of the believers. He looks through the light of Allah, the Most Holy, the Most High as mentioned in, “In this there is evidence (of the Truth) for the distinguished ones.” (15:75)

مجهول كالصحيح

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path - Hadith 2044

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ فَقَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام) وَإِنَّها لَبِسَبِيلٍ مُقِيمٍ قَالَ لا يَخْرُجُ مِنَّا أَبَداً.

4. Muhammad ibn Yahya has narrated from al-Hasan ibn Ali al-Kufi from ‘Ubays ibn Hisham from ‘Adallah ibn Sulayman from abu ‘Abdallah (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “In this there is evidence (of the Truth) for the distinguished ones.” (15:75) The Imams (a. s.) said, “These people are the Imams (a. s.) and the evidence will never depart us.”

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path - Hadith 2045

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ قَالَ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُتَوَسِّمَ وَأَنَا مِنْ بَعْدِهِ وَالائِمَّةُ مِنْ ذُرِّيَّتِي الْمُتَوَسِّمُونَ. وَفِي نُسْخَةٍ أُخْرَى عَنْ أَحْمَدَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ بِإِسْنَادِهِ مِثْلَهُ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Aslam from Ibrahim ibn Ayyub from ‘Amr ibn Shamir from Jabir from abu Ja‘far (a. s.) who has said the following. “Amir al-Mu’minin Ali (a. s.) has the following about the words of Allah, the Most Holy, the Most High. ““In this there is evidence (of the Truth) for the distinguished ones.” (15:75) The Holy Prophet (s. a.) was the distinguished one and I was as such after him and the Imams from my children are the distinguished ones.” In a different copy it is narrated from Ahmad ibn Mahran from Muhammad ibn Ali from Muhammad ibn Aslam from Ibrahim ibn Ayyub through the chain of his narrators a similar Hadith.

لم يذكر عنده شي ء

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.) - Hadith 2046

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ تُعْرَضُ الاعْمَالُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَعْمَالُ الْعِبَادِ كُلَّ صَبَاحٍ أَبْرَارُهَا وَفُجَّارُهَا فَاحْذَرُوهَا وَهُوَ قَوْلُ الله تَعَالَى اعْمَلُوا فَسَيَرَى الله عَمَلَكُمْ وَرَسُولُهُ وَسَكَتَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) who has said the following: “All deeds are presented before the Messenger of Allah (sw). It is the deeds of the all the virtuous and the evil doing servants (of Allah) that are presented every morning and evenings (before the Messenger of Allah). So pay proper attention to it and be very careful. It is the saying of Allah the Almighty: “(Muhammad), tell them, “Act as you wish. God will see your deeds and so will do His Messenger. . .” (9:105) The Imam (a. s.) paused at this point and did not read any further.”

ضعيف

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.) - Hadith 2047

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ اعْمَلُوا فَسَيَرَى الله عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ قَالَ هُمُ الائِمَّةُ.

2. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from ‘Abd al-Hamid al-Ta’i from Ya‘qub ibn Shu‘ayb. He has said that he asked abu ‘Abdallah (a. s.) about the meaning of the words of Allah, the Most Majestic and most Exalted: “Act as you wish. God will see your deeds and so will do His Messenger and the believers. . .” (9:105) He (a. s.) said, “They (the believers) are the Imams”.

ضعيف

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.) - Hadith 2048

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ مَا لَكُمْ تَسُوءُونَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ رَجُلٌ كَيْفَ نَسُوؤُهُ فَقَالَ أَ مَا تَعْلَمُونَ أَنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيْهِ فَإِذَا رَأَى فِيهَا مَعْصِيَةً سَاءَهُ ذَلِكَ فَلا تَسُوءُوا رَسُولَ الله وَسُرُّوهُ.

3. Ali ibn Ibrahim has narrated from his father from ‘Uthman ibn ’Isa from Sama‘a who has said that he heard abu ‘Abdallah (a. s.) say the following: “What is wrong with you? Why do you disappoint the Messenger of Allah (sw)?” A man asked, “How do we disappoint him?” He (a. s.) replied, “Do you not know that your deeds are presented before him? When he find sins in them it disappoints him. So do not disappoint the Messenger of Allah, rather make him happy.”

حسن موثق

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.) - Hadith 2049

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الزَّيَّاتِ عَنْ عَبْدِ الله بْنِ أَبَانٍ الزَّيَّاتِ وَكَانَ مَكِيناً عِنْدَ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) ادْعُ الله لِي وَلاهْلِ بَيْتِي فَقَالَ أَ وَلَسْتُ أَفْعَلُ وَالله إِنَّ أَعْمَالَكُمْ لَتُعْرَضُ عَلَيَّ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ قَالَ فَاسْتَعْظَمْتُ ذَلِكَ فَقَالَ لِي أَ مَا تَقْرَأُ كِتَابَ الله عَزَّ وَجَلَّ وَقُلِ اعْمَلُوا فَسَيَرَى الله عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ قَالَ هُوَ وَالله عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام)

4. Ali from has narrated from his father from al-Qasim ibn Muhammad from al-Zayyat from ‘Abdallah ibn Aban al-Zayyat who was well placed in the eyes of al-Rida (a. s.). He has said that he asked al-Rida (a. s.): "Pray for me and my family." He (a. s) replied: "Am I not praying for them? I swear by Allah that your deeds are presented before me every day and night.” He has said that it seemed extremely great to me. He (a. s.) said to me, “Do you not read in the Book of Allah, the Most Majestic and Most Exalted, ‘Act as you wish. God will see your deeds and so will do His Messenger and the believers. . .’” (9:105) He (a. s.) then said, “I swear by Allah that he (the believer) is Ali ibn abu Talib (a. s.).”

مجهول

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.) - Hadith 2050

5ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ الله الصَّامِتِ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّهُ ذَكَرَ هَذِهِ الايَةَ فَسَيَرَى الله عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ قَالَ هُوَ وَالله عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام)

5. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu ‘Abdallah al-Samit from Yahya ibn Musawir from abu Ja'far (a. s), that he mentioned this verse, “Act as you wish. God will see your deeds and so will do His Messenger and the believers. . .” (9:105) He (a. s.) then said, “I swear by Allah that he (the believer) is Ali ibn abu Talib (a. s.).”

ضعيف

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.) - Hadith 2051

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الاعْمَالَ تُعْرَضُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَبْرَارَهَا وَفُجَّارَهَا.

6. A number of our people have narrated from Ahmad b. Muhammad from al-Washa’ who has said: I heard al-Rida (as) saying, "All the deeds are presented before the Messenger of Allah (sw), both good and bad."

صحيح

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.) - Hadith 2052

1ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَأَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لاسْقَيْناهُمْ ماءً غَدَقاً قَالَ يَعْنِي لَوِ اسْتَقَامُوا عَلَى وَلايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ وَالاوْصِيَاءِ مِنْ وُلْدِهِ (عَلَيْهم السَّلام) وَقَبِلُوا طَاعَتَهُمْ فِي أَمْرِهِمْ وَنَهْيِهِمْ لاسْقَيْنَاهُمْ مَاءً غَدَقاً يَقُولُ لاشْرَبْنَا قُلُوبَهُمُ الايمَانَ وَالطَّرِيقَةُ هِيَ الايمَانُ بِوَلايَةِ عَلِيٍّ وَالاوْصِيَاءِ.

1. Ahmad ibn Mihran has narrated from ‘Abd al-‘Adhim ibn ‘Abdallah al-Hassani from Musa ibn Muhammad from Yunus ibn Ya‘qub from the person whom he mentioned, from abu Ja‘far (a. s.), regarding the words of Allah, the Most High: “Had they (jinn and mankind) remained steadfast in their path (religion, Islam), We would certainly have given them abundant water to drink.” (72:16) He said: "It means, “Had people maintained steadfastness in respecting the Divine authority of Ali ibn abu Talib Amir al-Mu’minin, and his successors from his children, peace be upon them, and agreed to obey them, in their orders and prohibitions, He would have given them abundant water. He says, We would drench their hearts with faith. The path (al-Tariqa) means to have faith in the Divine authority of Ali (a. s.) and his successors.”

ضعيف

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.) - Hadith 2053

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ الَّذِينَ قالُوا رَبُّنَا الله ثُمَّ اسْتَقامُوا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اسْتَقَامُوا عَلَى الائِمَّةِ وَاحِدٍ بَعْدَ وَاحِدٍ تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلا تَخافُوا وَلا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Fudala ibn Ayyub from al-Husayn ibn ‘Uthman from abu Ayyub from Muhammad ibn Muslim. He has said that he asked abu ‘Abdallah (a. s.) about the meaning of the following words of Allah, the Most Holy, the Most High. “To those who have said, ‘God is our Lord,’ and who have remained steadfast to their belief. .” The Imams (a. s.) said, “Those who remain steadfast in respecting the Divine authority of Amir al-Mu’minin Ali (a. s.) and his successors, the Imams (a. s.) one after the other then, ‘ the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you.’” (41:30)

ضعيف

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange - Hadith 2054

1ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ غَيْرِ وَاحِدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ أَبِي الْجَارُودِ قَالَ قَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) مَا يَنْقِمُ النَّاسُ مِنَّا فَنَحْنُ وَالله شَجَرَةُ النُّبُوَّةِ وَبَيْتُ الرَّحْمَةِ وَمَعْدِنُ الْعِلْمِ وَمُخْتَلَفُ الْمَلائِكَةِ.

1. Ahmad ibn Mahran has narrated from Muhammad ibn Ali from several people from Hammad ibn ’Isa from Rib‘i ibn ‘Abdallah (a. s.) from ibn Jarud who has said that Ali ibn al-Husayn (a. s.) has said the following. “What is it obscures us to people? (People do not maintain hostility towards us.) We, I swear by Allah, are the tree of the prophet-hood, the house of blessings, the mine of knowledge and the center wherein angels interchange.”

ضعيف

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange - Hadith 2055

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّا أَهْلَ الْبَيْتِ شَجَرَةُ النُّبُوَّةِ وَمَوْضِعُ الرِّسَالَةِ وَمُخْتَلَفُ الْمَلائِكَةِ وَبَيْتُ الرَّحْمَةِ وَمَعْدِنُ الْعِلْمِ.

2. Muhammad ibn Yahya has narrated from ‘Adallah ibn Muhammad ibn ’Isa from his father from ‘Adallah ibn al-Mughirah from Isma‘il ibn abu Ziyad from Ja‘far ibn Muhammad (a. s.) from his father (a. s.) from Amir al-Mu’minin Ali (a. s.) who has said the following. “We, the Ahl al-Bayt (family of the Holy Prophet), are the tree of the prophet-hood, the station of the Messenger-ship of (Allah), the center wherein the angels interchange, the house of blessings and the mine of knowledge.”

ضعيف على المشهور

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange - Hadith 2056

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنِ الْخَشَّابِ قَالَ حَدَّثَنَا بَعْضُ أَصْحَابِنَا عَنْ خَيْثَمَةَ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا خَيْثَمَةُ نَحْنُ شَجَرَةُ النُّبُوَّةِ وَبَيْتُ الرَّحْمَةِ وَمَفَاتِيحُ الْحِكْمَةِ وَمَعْدِنُ الْعِلْمِ وَمَوْضِعُ الرِّسَالَةِ وَمُخْتَلَفُ الْمَلائِكَةِ وَمَوْضِعُ سِرِّ الله وَنَحْنُ وَدِيعَةُ الله فِي عِبَادِهِ وَنَحْنُ حَرَمُ الله الاكْبَرُ وَنَحْنُ ذِمَّةُ الله وَنَحْنُ عَهْدُ الله فَمَنْ وَفَى بِعَهْدِنَا فَقَدْ وَفَى بِعَهْدِ الله وَمَنْ خَفَرَهَا فَقَدْ خَفَرَ ذِمَّةَ الله وَعَهْدَهُ.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Husayn from ‘Adallah ibn Muhammad from al-Kashshab. He has said that a number of our people have narrated from al-Khaythama who has said that abu ‘Abdallah (a. s.) said to him the following. “O Khaythama, we are the tree of prophet-hood, the house of blessings, the keys to wisdom, the mine of knowledge, the station of the Messenger-ship of (Allah), the center wherein the angels interchange and the place for the secrets of Allah. We are the trust of Allah among the people and we are the great Sanctuary of Allah. We are the promised responsibility of Allah and we are His covenant. Whoever remains true to our covenant he has remained true to the covenant of Allah. Whoever disregards his covenant with us he has disregarded his covenant and responsibility towards Allah.”

مرسل مجهول

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2057

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ عَالِماً وَالْعِلْمُ يُتَوَارَثُ وَلَنْ يَهْلِكَ عَالِمٌ إِلا بَقِيَ مِنْ بَعْدِهِ مَنْ يَعْلَمُ عِلْمَهُ أَوْ مَا شَاءَ الله.

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from Burayd ibn Mu‘awiya from Muhammad ibn Muslim from abu ‘Abdallah (a. s.) who has said the following. “Ali (a. s.) was a man of knowledge and knowledge is inherited. Whenever a man of knowledge dies he leave another man of knowledge behind who possess his knowledge or whatever Allah wants.”

صحيح

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2058

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَالْفُضَيْلِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الْعِلْمَ الَّذِي نَزَلَ مَعَ آدَمَ (عَلَيْهِ السَّلام) لَمْ يُرْفَعْ وَالْعِلْمُ يُتَوَارَثُ وَكَانَ علي (عَلَيْهِ السَّلام) عَالِمَ هَذِهِ الامَّةِ وَإِنَّهُ لَمْ يَهْلِكْ مِنَّا عَالِمٌ قَطُّ إِلا خَلَفَهُ مِنْ أَهْلِهِ مَنْ عَلِمَ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ الله.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ’Isa from Hariz from Zurarah and al-Fudayl from abu Ja‘far (a. s.) who has said the following. “The knowledge that came with Adam was not taken away. Knowledge is inherited. Ali (a. s.) was the knowledgeable person of this nation (Muslims). No one from us have ever left this world without leaving behind one like him in knowledge or what Allah wanted.”

حسن

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2059

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ الْعِلْمَ يُتَوَارَثُ وَلا يَمُوتُ عَالِمٌ إِلا وَتَرَكَ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ الله.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from al-Nadr ibn Suwayd from Yahya al-Halabi from ‘Abd al-Hamid al-Ta’i from Muhammad ibn Muslim from abu Ja‘far (a. s.) who has said the following. “Knowledge is inherited. No man of knowledge dies without leaving behind one who is as knowledgeable as his predecessor or what Allah wants.”

صحيح

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2060

4ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ فِي علي (عَلَيْهِ السَّلام) سُنَّةَ أَلْفِ نَبِيٍّ مِنَ الانْبِيَاءِ وَإِنَّ الْعِلْمَ الَّذِي نَزَلَ مَعَ آدَمَ (عَلَيْهِ السَّلام) لَمْ يُرْفَعْ وَمَا مَاتَ عَالِمٌ فَذَهَبَ عِلْمُهُ وَالْعِلْمُ يُتَوَارَثُ.

4. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Musa ibn Bakr from al-Fudayl ibn Yasar who has said that he heard abu ‘Abdallah (a. s.) say the following. “In Imam Ali (a. s.) there was the Sunnah (traditions) of a thousand prophets. The knowledge that came with Adam was not taken away. No man of knowledge ever died along with knowledge. Knowledge is inherited.”

ضعيف كالموثق

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2061

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الْعِلْمَ الَّذِي نَزَلَ مَعَ آدَمَ (عَلَيْهِ السَّلام) لَمْ يُرْفَعْ وَمَا مَاتَ عَالِمٌ فَذَهَبَ عِلْمُهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fudalah ibn Ayyub from ‘Umar ibn Aban who has said that he heard abu Ja‘far (a. s.) say the following. “The knowledge that came with Adam was not taken away. No man of knowledge has ever died along with his knowledge.”

صحيح

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2062

6ـ مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ رَفَعَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَمُصُّونَ الثِّمَادَ وَيَدَعُونَ النَّهَرَ الْعَظِيمَ قِيلَ لَهُ وَمَا النَّهَرُ الْعَظِيمُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْعِلْمُ الَّذِي أَعْطَاهُ الله إِنَّ الله عَزَّ وَجَلَّ جَمَعَ لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) سُنَنَ النَّبِيِّينَ مِنْ آدَمَ وَهَلُمَّ جَرّاً إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قِيلَ لَهُ وَمَا تِلْكَ السُّنَنُ قَالَ عِلْمُ النَّبِيِّينَ بِأَسْرِهِ وَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَيَّرَ ذَلِكَ كُلَّهُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ الله فَأَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ أَمْ بَعْضُ النَّبِيِّينَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) اسْمَعُوا مَا يَقُولُ إِنَّ الله يَفْتَحُ مَسَامِعَ مَنْ يَشَاءُ إِنِّي حَدَّثْتُهُ أَنَّ الله جَمَعَ لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عِلْمَ النَّبِيِّينَ وَأَنَّهُ جَمَعَ ذَلِكَ كُلَّهُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَهُوَ يَسْأَلُنِي أَ هُوَ أَعْلَمُ أَمْ بَعْضُ النَّبِيِّينَ.

6. Muhammad has narrated from Ahmad from Ali ibn Nu‘man, in a marfu’ manner (rafa’ahu) from abu Ja‘far (a. s.) who has said the following. “They try to absorb the little moisture but ignore the huge river.” Someone asked him, “What is (this) huge river?” The Imams (a. s.)said, “It is the Messenger of Allah (s. a.) and the Knowledge that Allah gave to him. Allah, the Most Holy, the Most High, combined in Muhammad (s. a.) the Sunnah (traditions) of the all the prophets from Adam onwards to Muhammad (s. a.).” Someone asked him, “What are those sunnah (traditions)?” The Imams (a. s.) said, “They are all the knowledge of the prophets (s. a.). The Messenger of Allah transferred all of them to Amir al-Mu’minin Ali (a. s.).” The man then said, “O son of the Messenger of Allah, is Amir al-Mu’minin Ali (a. s.) more knowledgeable or some of the prophets?” Abu Ja‘far (a. s.) replied, “Listen, everyone to what he just said. Allah opens the ears of whoever He wants. I said to him that Allah combined for Muhammad (s. a.) the knowledge of the prophets and he combined all of it with Amir al-Mu’minin Ali (a. s.). He now asks me, “Was he (Ali (a. s.) more knowledgeable or some of the prophets?”

مرفوع

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2063

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ الْعِلْمَ يُتَوَارَثُ فَلا يَمُوتُ عَالِمٌ إِلا تَرَكَ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ الله.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from al-Nadr ibn Suwayd from Yahya al-Halabi from ‘Abd al-Hamid at.-Ta’i from Muhammad ibn Muslim from abu Ja‘far (a. s.) who has said the following. “Knowledge is inherited. No man of knowledge ever leaves this world without leaving behind one who would have as much knowledge as he had or what Allah wants.”

صحيح مكرر

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other - Hadith 2064

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الْعِلْمَ الَّذِي نَزَلَ مَعَ آدَمَ (عَلَيْهِ السَّلام) لَمْ يُرْفَعْ وَمَا مَاتَ عَالِمٌ إِلا وَقَدْ وَرَّثَ عِلْمَهُ إِنَّ الارْضَ لا تَبْقَى بِغَيْرِ عَالِمٍ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ’Isa from Yunus from al-Harith ibn al-Mughirah from abu ‘Abdallah (a. s.) who has said the following. “The Knowledge that came with Adam was not taken away. No man of knowledge has ever died without his knowledge being inherited. The earth does not remain without a man of knowledge.”

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2065

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ عَبْدِ الله بْنِ جُنْدَبٍ أَنَّهُ كَتَبَ إِلَيْهِ الرِّضَا (عَلَيْهِ السَّلام) أَمَّا بَعْدُ فَإِنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ أَمِينَ الله فِي خَلْقِهِ فَلَمَّا قُبِضَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُنَّا أَهْلَ الْبَيْتِ وَرَثَتَهُ فَنَحْنُ أُمَنَاءُ الله فِي أَرْضِهِ عِنْدَنَا عِلْمُ الْبَلايَا وَالْمَنَايَا وَأَنْسَابُ الْعَرَبِ وَمَوْلِدُ الاسْلامِ وَإِنَّا لَنَعْرِفُ الرَّجُلَ إِذَا رَأَيْنَاهُ بِحَقِيقَةِ الايمَانِ وَحَقِيقَةِ النِّفَاقِ وَإِنَّ شِيعَتَنَا لَمَكْتُوبُونَ بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ أَخَذَ الله عَلَيْنَا وَعَلَيْهِمُ الْمِيثَاقَ يَرِدُونَ مَوْرِدَنَا وَيَدْخُلُونَ مَدْخَلَنَا لَيْسَ عَلَى مِلَّةِ الاسْلامِ غَيْرُنَا وَغَيْرُهُمْ نَحْنُ النُّجَبَاءُ النُّجَاةُ وَنَحْنُ أَفْرَاطُ الانْبِيَاءِ وَنَحْنُ أَبْنَاءُ الاوْصِيَاءِ وَنَحْنُ الْمَخْصُوصُونَ فِي كِتَابِ الله عَزَّ وَجَلَّ وَنَحْنُ أَوْلَى النَّاسِ بِكِتَابِ الله وَنَحْنُ أَوْلَى النَّاسِ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَحْنُ الَّذِينَ شَرَعَ الله لَنَا دِينَهُ فَقَالَ فِي كِتَابِهِ شَرَعَ لَكُمْ يَا آلَ مُحَمَّدٍ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً قَدْ وَصَّانَا بِمَا وَصَّى بِهِ نُوحاً وَالَّذِي أَوْحَيْنا إِلَيْكَ يَا مُحَمَّدُ وَما وَصَّيْنا بِهِ إِبْراهِيمَ وَمُوسى‏ وَعِيسى‏ فَقَدْ عَلَّمَنَا وَبَلَّغَنَا عِلْمَ مَا عَلِمْنَا وَاسْتَوْدَعَنَا عِلْمَهُمْ نَحْنُ وَرَثَةُ أُولِي الْعَزْمِ مِنَ الرُّسُلِ أَنْ أَقِيمُوا الدِّينَ يَا آلَ مُحَمَّدٍ وَلا تَتَفَرَّقُوا فِيهِ وَكُونُوا عَلَى جَمَاعَةٍ كَبُرَ عَلَى الْمُشْرِكِينَ مَنْ أَشْرَكَ بِوَلايَةِ عَلِيٍّ ما تَدْعُوهُمْ إِلَيْهِ مِنْ وَلايَةِ عَلِيٍّ إِنَّ الله يَا مُحَمَّدُ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ مَنْ يُجِيبُكَ إِلَى وَلايَةِ عَلِيٍّ (عَلَيْهِ السَّلام)

1. Ali ibn Ibrahim, from his father, from Abdul Aziz ibn al-Muhtadi, from Abdullah ibn Jundab, that Imam al-Ridha (as) wrote to him: "As for what follows: Verily, Muhammad (sw) was God’s trustee among His creation. When he passed away, we, the Ahl al-Bayt, inherited him, and thus we are the trustees of God on His earth. With us is the knowledge of calamities and deaths, the genealogies of the Arabs, and the origin of Islam. We recognize a person, upon seeing him, by the true essence of faith and the true essence of hypocrisy. Our followers (Shi'a) are recorded by their names and the names of their fathers. God has taken a covenant from us and from them, they shall return to our source and enter where we enter. None are truly upon the religion of Islam except us and them. We are the chosen ones, the saved, the vanguard of the prophets, the sons of their successors. We are the ones specifically mentioned in the Book of God, the Almighty and Exalted. We are the most worthy of the Book of God and the most worthy of the Messenger of God (sw). God has legislated His religion for us, as He said in His Book: 'He has ordained for you, O family of Muhammad, of the religion what He enjoined upon Noah.' He enjoined upon us what He enjoined upon Noah, and what He revealed to you, O Muhammad, and what He enjoined upon Abraham, Moses, and Jesus. He has taught us and conveyed to us what He taught them, and entrusted us with their knowledge. We are the heirs of the messengers of firm resolve (ulu al-‘azm). 'Establish the religion, O Family of Muhammad, and do not be divided therein. Be united.' It has become heavy upon the polytheists—those who associate others in the guardianship (wilayah) of Ali—what you call them to, of Ali’s wilayah (as). Indeed, God, O Muhammad, guides to it whomever turns to Him, and whoever responds to you regarding the wilayah of Ali (as)."

حسن

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2066

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ أَوَّلَ وَصِيٍّ كَانَ عَلَى وَجْهِ الارْضِ هِبَةُ الله بْنُ آدَمَ وَمَا مِنْ نَبِيٍّ مَضَى إِلا وَلَهُ وَصِيٌّ وَكَانَ جَمِيعُ الانْبِيَاءِ مِائَةَ أَلْفِ نَبِيٍّ وَعِشْرِينَ أَلْفَ نَبِيٍّ مِنْهُمْ خَمْسَةٌ أُولُو الْعَزْمِ نُوحٌ وَإِبْرَاهِيمُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ (عَلَيْهم السَّلام) وَإِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ كَانَ هِبَةَ الله لِمُحَمَّدٍ وَوَرِثَ عِلْمَ الاوْصِيَاءِ وَعِلْمَ مَنْ كَانَ قَبْلَهُ أَمَا إِنَّ مُحَمَّداً وَرِثَ عِلْمَ مَنْ كَانَ قَبْلَهُ مِنَ الانْبِيَاءِ وَالْمُرْسَلِينَ عَلَى قَائِمَةِ الْعَرْشِ مَكْتُوبٌ حَمْزَةُ أَسَدُ الله وَأَسَدُ رَسُولِهِ وَسَيِّدُ الشُّهَدَاءِ وَفِي ذُؤَابَةِ الْعَرْشِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ فَهَذِهِ حُجَّتُنَا عَلَى مَنْ أَنْكَرَ حَقَّنَا وَجَحَدَ مِيرَاثَنَا وَمَا مَنَعَنَا مِنَ الْكَلامِ وَأَمَامَنَا الْيَقِينُ فَأَيُّ حُجَّةٍ تَكُونُ أَبْلَغَ مِنْ هَذَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd al-Rahman ibn Kathir from abu Ja‘far (a. s.) who has said the following. “The Messenger of Allah has said, ‘The first successor and executor of the will on earth was Hibbatullah, the son of Adam. No prophet has ever left this world without first leaving behind one who would execute his will. The prophets were one hundred twenty thousand persons. Five of them were commissioned Messengers, like Noah, Abraham, Moses, Jesus, and Muhammad (s. a.) Ali ibn Abu Talib (a. s.) was the Hibbatullah for Muhammad (s. a.). He inherited the knowledge of the executors of the wills of the prophets and the knowledge of those who were before him. (Is not it true) that Muhammad (s. a.) inherited the knowledge of the prophets and the Messengers who lived before him? It is written on the columns of the throne, “Hamza is the lion of Allah and the lion of His Messenger. He (Hamza) is the master of the martyrs. On top of the throne is Amir al-Mu’minin Ali (a. s.). This is evidence against those who deny our rights and refuse to yield to us our right of inheritance. We are not forbidden to speak. Before us is all certainty. What supporting evidence could be more clear than this.”

ضعيف

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2067

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ سُلَيْمَانَ وَرِثَ دَاوُدَ وَإِنَّ مُحَمَّداً وَرِثَ سُلَيْمَانَ وَإِنَّا وَرِثْنَا مُحَمَّداً وَإِنَّ عِنْدَنَا عِلْمَ التَّوْرَاةِ وَالانْجِيلِ وَالزَّبُورِ وَتِبْيَانَ مَا فِي الالْوَاحِ قَالَ قُلْتُ إِنَّ هَذَا لَهُوَ الْعِلْمُ قَالَ لَيْسَ هَذَا هُوَ الْعِلْمَ إِنَّ الْعِلْمَ الَّذِي يَحْدُثُ يَوْماً بَعْدَ يَوْمٍ وَسَاعَةً بَعْدَ سَاعَةٍ.

3. Muhammad ibn Yahya has narrated from Salama ibn al-Khattab from ‘Adallah ibn Muhammad from ‘Adallah ibn al-Qasim from Zur‘a ibn Muhammad from al-Mufaddal ibn ‘Umar from who has said the following. “Solomon inherited David. Muhammad (s. a.) inherited Solomon and we inherited Muhammad (s. a.). We have the knowledge of Torah and the Gospel (Injil), the Psalms, (al-Zabur) and the explanation of what the tablets contained.” I (the narrator) said, “This certainly is the knowledge.” The Imams (a. s.) said, “This is not knowledge. Knowledge is what happens day after day and hour after hour.”

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2068

4ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَعِنْدَهُ أَبُو بَصِيرٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ دَاوُدَ وَرِثَ عِلْمَ الانْبِيَاءِ وَإِنَّ سُلَيْمَانَ وَرِثَ دَاوُدَ وَإِنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرِثَ سُلَيْمَانَ وَإِنَّا وَرِثْنَا مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّ عِنْدَنَا صُحُفَ إِبْرَاهِيمَ وَأَلْوَاحَ مُوسَى فَقَالَ أَبُو بَصِيرٍ إِنَّ هَذَا لَهُوَ الْعِلْمُ فَقَالَ يَا أَبَا مُحَمَّدٍ لَيْسَ هَذَا هُوَ الْعِلْمَ إِنَّمَا الْعِلْمُ مَا يَحْدُثُ بِاللَّيْلِ وَالنَّهَارِ يَوْماً بِيَوْمٍ وَسَاعَةً بِسَاعَةٍ.

4. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Shu‘ayb al-Haddad from Durays al-Kunasi who has said the following. “I was in the presence of abu ‘Abdallah (a. s.) and abu Basir also was there. The Imams (a. s.) said, “David inherited the knowledge of the prophets. Solomon inherited David. Prophet Muhammad (s. a.) inherited Solomon and we inherited Muhammad (s. a.). With us are the pages of Abraham and the tablets of Moses.” Abu Basir then said, “This is the knowledge.” The Imams (a. s.) said, “O abu Muhammad, this is not the knowledge. The knowledge is what happens in the nights and in the days, day after day and hour after hour.”

صحيح على الظاهر

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2069

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لِي يَا أَبَا مُحَمَّدٍ إِنَّ الله عَزَّ وَجَلَّ لَمْ يُعْطِ الانْبِيَاءَ شَيْئاً إِلا وَقَدْ أَعْطَاهُ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ وَقَدْ أَعْطَى مُحَمَّداً جَمِيعَ مَا أَعْطَى الانْبِيَاءَ وَعِنْدَنَا الصُّحُفُ الَّتِي قَالَ الله عَزَّ وَجَلَّ صُحُفِ إِبْراهِيمَ وَمُوسى‏ قُلْتُ جُعِلْتُ فِدَاكَ هِيَ الالْوَاحُ قَالَ نَعَمْ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma‘il from Ali ibn an-Nu‘man from ibn Muskan from abu Basir who has said the following. “Imam abu ‘Abdallah (a. s.) said to me, “O abu Muhammad, Allah, the Most Holy, the Most High, has not given anything to the prophets that He has not given to Prophet Muhammad (s. a.). The Imams (a. s.) further said, “Allah gave to Prophet Muhammad (s. a.) all that He had given to the prophets. With us is the book about which Allah, the Most Holy, the Most High, “The books of Abraham and Moses.” I then said, “May Allah take my soul in service for your cause, are they the tablets?” The Imams (a. s.) said, “Yes, they are the tablets.”

ضعيف

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2070

6ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سَأَلَهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَلَقَدْ كَتَبْنا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ مَا الزَّبُورُ وَمَا الذِّكْرُ قَالَ الذِّكْرُ عِنْدَ الله وَالزَّبُورُ الَّذِي أُنْزِلَ عَلَى دَاوُدَ وَكُلُّ كِتَابٍ نَزَلَ فَهُوَ عِنْدَ أَهْلِ الْعِلْمِ وَنَحْنُ هُمْ.

6. Muhammad has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Adallah ibn Sinan who has said that he asked abu ‘Abdallah (a. s.) the following about the meaning of the words of Allah, the Most Holy, the Most High. “We have written in the psalms which We had revealed after the Torah. .” (21:105). What is al-Zabur and what is al-Dhikr?” The Imams (a. s.) said, “Al-Dhikr is with Allah and al-Zabur is what He gave to David.” Every book that was revealed is with the people of knowledge and we are the people of knowledge.”

صحيح

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them - Hadith 2071

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ أَخِيهِ أَحْمَدَ بْنِ حَمَّادٍ عَنْ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرِثَ النَّبِيِّينَ كُلَّهُمْ قَالَ نَعَمْ قُلْتُ مِنْ لَدُنْ آدَمَ حَتَّى انْتَهَى إِلَى نَفْسِهِ قَالَ مَا بَعَثَ الله نَبِيّاً إِلا وَمُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَعْلَمُ مِنْهُ قَالَ قُلْتُ إِنَّ عِيسَى ابْنَ مَرْيَمَ كَانَ يُحْيِي الْمَوْتَى بِإِذْنِ الله قَالَ صَدَقْتَ وَسُلَيْمَانَ بْنَ دَاوُدَ كَانَ يَفْهَمُ مَنْطِقَ الطَّيْرِ وَكَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقْدِرُ عَلَى هَذِهِ الْمَنَازِلِ قَالَ فَقَالَ إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ قَالَ للهدْهُدِ حِينَ فَقَدَهُ وَشَكَّ فِي أَمْرِهِ فَقالَ ما لِيَ لا أَرَى الْهُدْهُدَ أَمْ كانَ مِنَ الْغائِبِينَ حِينَ فَقَدَهُ فَغَضِبَ عَلَيْهِ فَقَالَ لاعَذِّبَنَّهُ عَذاباً شَدِيداً أَوْ لاذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطانٍ مُبِينٍ وَإِنَّمَا غَضِبَ لانَّهُ كَانَ يَدُلُّهُ عَلَى الْمَاءِ فَهَذَا وَهُوَ طَائِرٌ قَدْ أُعْطِيَ مَا لَمْ يُعْطَ سُلَيْمَانُ وَقَدْ كَانَتِ الرِّيحُ وَالنَّمْلُ وَالانْسُ وَالْجِنُّ وَالشَّيَاطِينُ وَالْمَرَدَةُ لَهُ طَائِعِينَ وَلَمْ يَكُنْ يَعْرِفُ الْمَاءَ تَحْتَ الْهَوَاءِ وَكَانَ الطَّيْرُ يَعْرِفُهُ وَإِنَّ الله يَقُولُ فِي كِتَابِهِ وَلَوْ أَنَّ قُرْآناً سُيِّرَتْ بِهِ الْجِبالُ أَوْ قُطِّعَتْ بِهِ الارْضُ أَوْ كُلِّمَ بِهِ الْمَوْتى‏ وَقَدْ وَرِثْنَا نَحْنُ هَذَا الْقُرْآنَ الَّذِي فِيهِ مَا تُسَيَّرُ بِهِ الْجِبَالُ وَتُقَطَّعُ بِهِ الْبُلْدَانُ وَتُحْيَا بِهِ الْمَوْتَى وَنَحْنُ نَعْرِفُ الْمَاءَ تَحْتَ الْهَوَاءِ وَإِنَّ فِي كِتَابِ الله لآَيَاتٍ مَا يُرَادُ بِهَا أَمْرٌ إِلا أَنْ يَأْذَنَ الله بِهِ مَعَ مَا قَدْ يَأْذَنُ الله مِمَّا كَتَبَهُ الْمَاضُونَ جَعَلَهُ الله لَنَا فِي أُمِّ الْكِتَابِ إِنَّ الله يَقُولُ وَما مِنْ غائِبَةٍ فِي السَّماءِ وَالارْضِ إِلا فِي كِتابٍ مُبِينٍ ثُمَّ قَالَ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَنَحْنُ الَّذِينَ اصْطَفَانَا الله عَزَّ وَجَلَّ وَأَوْرَثَنَا هَذَا الَّذِي فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir or another man from Muhammad ibn Hammad from his brother Ahmad ibn Hammad from Ibrahim from his father who has said the following. “I said to abu al-Hassan al-Thani (a. s.), ““May Allah take my soul in service for your cause, “Would you tell me about the Prophet who inherited all the prophets.” The Imams (a. s.) said, “Yes, I may do so. I asked, “Did he inherit from Adam up to his-self?” The Imams (a. s.) said, “Of prophet that Allah sent Prophet Muhammad (s. a.) was more knowledgeable.” I then said, “Jesus son of Mary would bring the dead to life by the permission of Allah.” The Imams (a. s.) said, “You spoke the truth. Solomon son of David could understand the language of the birds. The Holy Prophet (s. a.) was also capable of doing such things.” The narrator has said that The Imams (a. s.) then said, “Solomon son of David said to the (Hoopoe) Hud Hud when he found him missing and had doubts about the bird. “(Solomon) inspected the birds and said, “How is it that I cannot see the hoopoe {when he did not find him present and became angry}. Is he absent? (27:20). I shall certainly punish him severely or slaughter him unless he has a good reason for his absence.” (27:21) He became angry because the bird would show him how to find water. This is only a bird but is given something that is not given to Solomon. The wind, ants, man, Jinn, devils, and the rebbles obey him in submission but he did not know about the water in the space but the bird knew it as Allah says in His book. “Even if the Quran would make mountains move, cut the earth into pieces and make the dead able to speak,. .” (13:31) We have inherited this Quran which contains such things that can make the mountains move, cross the lands, and make the dead to come to life. We know there is water in space. In the book of Allah, there are verses that are indecative of certain issues only if Allah would give permission. This is along with the fact that Allah sometimes grants permission to make use of the things that people of the past had written. Allah has set them for us in the origin of the book as Allah says, “All the secrets in heavens and earth are recorded in the illustrious Book. (27:75) Then Allah has said, “We gave the Book as an inheritance to Our chosen servants,. .” (35:32) We are the ones whom Allah, the Most Holy, the Most High, has chosen and has given this which contain the explanation of all things.”

مجهول

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different - Hadith 2072

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ بُرَيْهٍ أَنَّهُ لَمَّا جَاءَ مَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَلَقِيَ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام) فَحَكَى لَهُ هِشَامٌ الْحِكَايَةَ فَلَمَّا فَرَغَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) لِبُرَيْهٍ يَا بُرَيْهُ كَيْفَ عِلْمُكَ بِكِتَابِكَ قَالَ أَنَا بِهِ عَالِمٌ ثُمَّ قَالَ كَيْفَ ثِقَتُكَ بِتَأْوِيلِهِ قَالَ مَا أَوْثَقَنِي بِعِلْمِي فِيهِ قَالَ فَابْتَدَأَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) يَقْرَأُ الانْجِيلَ فَقَالَ بُرَيْهٌ إِيَّاكَ كُنْتُ أَطْلُبُ مُنْذُ خَمْسِينَ سَنَةً أَوْ مِثْلَكَ قَالَ فَ‏آمَنَ بُرَيْهٌ وَحَسُنَ إِيمَانُهُ وَآمَنَتِ الْمَرْأَةُ الَّتِي كَانَتْ مَعَهُ فَدَخَلَ هِشَامٌ وَبُرَيْهٌ وَالْمَرْأَةُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَحَكَى لَهُ هِشَامٌ الْكَلامَ الَّذِي جَرَى بَيْنَ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) وَبَيْنَ بُرَيْهٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَالله سَمِيعٌ عَلِيمٌ فَقَالَ بُرَيْهٌ أَنَّى لَكُمُ التَّوْرَاةُ وَالانْجِيلُ وَكُتُبُ الانْبِيَاءِ قَالَ هِيَ عِنْدَنَا وِرَاثَةً مِنْ عِنْدِهِمْ نَقْرَؤُهَا كَمَا قَرَءُوهَا وَنَقُولُهَا كَمَا قَالُوا إِنَّ الله لا يَجْعَلُ حُجَّةً فِي أَرْضِهِ يُسْأَلُ عَنْ شَيْ‏ءٍ فَيَقُولُ لا أَدْرِي.

1. From ʿAlī ibn Ibrāhīm, from his father, from al-Ḥasan ibn Ibrāhīm, from Yūnus, from Hishām ibn al-Ḥakam, in the narration of Burayh: When he (Burayh) came with Hishām to Abū ʿAbdillāh (as), they encountered Abū al-Ḥasan Mūsā ibn Jaʿfar (as). Hishām narrated the story to him (Imam Mūsā). When he finished, Abū al-Ḥasan (as) said to Burayh: "O Burayh, how well do you know your Book?" He replied: "I am knowledgeable of it." Then the Imam asked: "And how confident are you in your interpretation of it?" He said: "I am very confident in my knowledge of it." So Abū al-Ḥasan (as) began to recite the Injīl (Gospel). Upon hearing this, Burayh exclaimed: "It is you—or someone like you—I have been seeking for fifty years!" Burayh then believed (in Islam), and his faith was good and sincere. The woman who was with him also believed. Then Hishām, Burayh, and the woman entered upon Abū ʿAbd Allāh (as), and Hishām relayed the conversation that had taken place between Abū al-Ḥasan Mūsā (as) and Burayh. Abū ʿAbdillāh (as) said: "A progeny, some of them from others; and Allah is All-Hearing, All-Knowing." (3:34) Then Burayh asked: "How do you have the Torah, the Gospel, and the books of the prophets?" He (Imam al-Ṣādiq) replied: "They are with us, inherited from them. We recite them as they recited them, and we speak them as they spoke them. Indeed, God does not place a proof (ḥujjah) upon His earth who, when asked about something, says, 'I do not know.'"

مجهول

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different - Hadith 2073

2ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ أَتَيْنَا بَابَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَنَحْنُ نُرِيدُ الاذْنَ عَلَيْهِ فَسَمِعْنَاهُ يَتَكَلَّمُ بِكَلامٍ لَيْسَ بِالْعَرَبِيَّةِ فَتَوَهَّمْنَا أَنَّهُ بِالسُّرْيَانِيَّةِ ثُمَّ بَكَى فَبَكَيْنَا لِبُكَائِهِ ثُمَّ خَرَجَ إِلَيْنَا الْغُلامُ فَأَذِنَ لَنَا فَدَخَلْنَا عَلَيْهِ فَقُلْتُ أَصْلَحَكَ الله أَتَيْنَاكَ نُرِيدُ الاذْنَ عَلَيْكَ فَسَمِعْنَاكَ تَتَكَلَّمُ بِكَلامٍ لَيْسَ بِالْعَرَبِيَّةِ فَتَوَهَّمْنَا أَنَّهُ بِالسُّرْيَانِيَّةِ ثُمَّ بَكَيْتَ فَبَكَيْنَا لِبُكَاءِكَ قَالَ نَعَمْ ذَكَرْتُ إِلْيَاسَ النَّبِيَّ وَكَانَ مِنْ عُبَّادِ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ فَقُلْتُ كَمَا كَانَ يَقُولُ فِي سُجُودِهِ ثُمَّ انْدَفَعَ فِيهِ بِالسُّرْيَانِيَّةِ فَلا وَالله مَا رَأَيْنَا قَسّاً وَلا جَاثَلِيقاً أَفْصَحَ لَهْجَةً مِنْهُ بِهِ ثُمَّ فَسَّرَهُ لَنَا بِالْعَرَبِيَّةِ فَقَالَ كَانَ يَقُولُ فِي سُجُودِهِ أَ تُرَاكَ مُعَذِّبِي وَقَدْ أَظْمَأْتُ لَكَ هَوَاجِرِي أَ تُرَاكَ مُعَذِّبِي وَقَدْ عَفَّرْتُ لَكَ فِي التُّرَابِ وَجْهِي أَ تُرَاكَ مُعَذِّبِي وَقَدِ اجْتَنَبْتُ لَكَ الْمَعَاصِيَ أَ تُرَاكَ مُعَذِّبِي وَقَدْ أَسْهَرْتُ لَكَ لَيْلِي قَالَ فَأَوْحَى الله إِلَيْهِ أَنِ ارْفَعْ رَأْسَكَ فَإِنِّي غَيْرُ مُعَذِّبِكَ قَالَ فَقَالَ إِنْ قُلْتَ لا أُعَذِّبُكَ ثُمَّ عَذَّبْتَنِي مَا ذَا أَ لَسْتُ عَبْدَكَ وَأَنْتَ رَبِّي قَالَ فَأَوْحَى الله إِلَيْهِ أَنِ ارْفَعْ رَأْسَكَ فَإِنِّي غَيْرُ مُعَذِّبِكَ إِنِّي إِذَا وَعَدْتُ وَعْداً وَفَيْتُ بِهِ.

2. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Bakr ibn Salih from Muhammad ibn Sinan from Mufaddal ibn ‘Umar who said the following: “We went to Abu ‘Abdallah (a. s.) and wanting to seek his permission. We heard him speaking in a language that was not Arabic, we imagined it was Syriac, then he cried and we cried because of his crying. Then the boy (his servant) came out and allowed us to enter. So we entered and I said, “May Allah keep you well, we came to ask permission for a meeting and we heard you speak in a non-Arabic language and we thought it was the Syriac language. Then we heard you weeping and because of that we also wept.” The Imams (a. s.) said, “Yes, I remembered Prophet Ilyas, one of the Israelite prophets devoted in worship. I then said what he used to say in his prostration. He then went into it in the Syriac language, by Allah, we had not seen any monk or minister as eloquent in it as he is. He then explained it to us in Arabic, “Ilyas would say in his prostration, ‘O Lord, will I find you punishing me although you know of thirst in the heat of the midday? Will I find you punishing me although you know that I rub my face on earth to worship you? Will I find you to punish me although you know that I give up sins for you? Will I find you punishing me although you know that I stay awake all night just for you?” The Imam (a. s.) then said, “Allah then told him through inspiration, “Rise your head from the earth. I will not punish you.” The Imam (a. s.) then said that he said to Allah, “If you say you will not punish me, and then you do, what then? Am I not your servant and you are my Lord?” The Imam (a. s.) said, “Allah then spoke to him through inspiration, “Rise your head. I will not punish you because when I make a promise, I fulfill it”

ضعيف

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran - Hadith 2074

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ مَا ادَّعَى أَحَدٌ مِنَ النَّاسِ أَنَّهُ جَمَعَ الْقُرْآنَ كُلَّهُ كَمَا أُنْزِلَ إِلا كَذَّابٌ وَمَا جَمَعَهُ وَحَفِظَهُ كَمَا نَزَّلَهُ الله تَعَالَى إِلا عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَالائِمَّةُ مِنْ بَعْدِهِ (عَلَيْهم السَّلام )

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Amr ibn abu al-Miqdam from Jabir who has said that he heard abu Ja‘far (a. s.) say the following. “No one from the people has claimed to have collected the whole of the Quran (in a book form) as it was revealed. If anyone would come up with such a claim, he is liar. No one collected this Book and preserved it as Allah, the Most High revealed it except Ali ibn abu Talib (a. s.) and the Imams after him.”

مختلف فيه

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran - Hadith 2075

2ـ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّهُ قَالَ مَا يَسْتَطِيعُ أَحَدٌ أَنْ يَدَّعِيَ أَنَّ عِنْدَهُ جَمِيعَ الْقُرْآنِ كُلِّهِ ظَاهِرِهِ وَبَاطِنِهِ غَيْرُ الاوْصِيَاءِ.

2. Muhammad ibn al-Husayn has narrated from Muhammad ibn al-Hassan from Muhammad ibn Sinan from ‘Ammar ibn Marwan from al-Munakhkhal from Jabir from abu Ja‘far (a. s.) who has said the following. “No one is able to claim that with him is the whole of the Holy Quran; its apparent and hidden essence, except the executors of the will of the Holy Prophet (s. a.).

ضعيف

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran - Hadith 2076

3ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ عَنْ عُبَيْدِ بْنِ عَبْدِ الله بْنِ أَبِي هَاشِمٍ الصَّيْرَفِيِّ عَنْ عَمْرِو بْنِ مُصْعَبٍ عَنْ سَلَمَةَ بْنِ مُحْرِزٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ مِنْ عِلْمِ مَا أُوتِينَا تَفْسِيرَ الْقُرْآنِ وَأَحْكَامَهُ وَعِلْمَ تَغْيِيرِ الزَّمَانِ وَحَدَثَانِهِ إِذَا أَرَادَ الله بِقَوْمٍ خَيْراً أَسْمَعَهُمْ وَلَوْ أَسْمَعَ مَنْ لَمْ يَسْمَعْ لَوَلَّى مُعْرِضاً كَأَنْ لَمْ يَسْمَعْ ثُمَّ أَمْسَكَ هُنَيْئَةً ثُمَّ قَالَ وَلَوْ وَجَدْنَا أَوْعِيَةً أَوْ مُسْتَرَاحاً لَقُلْنَا وَالله الْمُسْتَعَانُ.

3. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from al-Qasim ibn al-Rabi‘ from ‘Ubayd ibn ‘Abdallah ibn abu Hashim al-Sayrafi from ‘Amr ibn Mus‘ab from Salma ibn Muhriz who has said that he heard abu Ja‘far (a. s.) say the following. “Of the knowledge that we have received is the interpretation of the Holy Quran and its laws, the knowledge of the changes of time and the happenings therein. When Allah wants good for a people, He makes them to understand. If He would make to understand one who does not want to understand such a person turns away as if he has heard nothing. The Imams (a. s.) paused, briefly, then said, “Had we found keepers and trusted people for our knowledge, we would have said it (all to him). Allah is the best supporter.”

ضعيف

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran - Hadith 2077

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله الْمُؤْمِنِ عَنْ عَبْدِ الاعْلَى مَوْلَى آلِ سَامٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ وَالله إِنِّي لاعْلَمُ كِتَابَ الله مِنْ أَوَّلِهِ إِلَى آخِرِهِ كَأَنَّهُ فِي كَفِّي فِيهِ خَبَرُ السَّمَاءِ وَخَبَرُ الارْضِ وَخَبَرُ مَا كَانَ وَخَبَرُ مَا هُوَ كَائِنٌ قَالَ الله عَزَّ وَجَلَّ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isa from abu ‘Abdallah al-Mu‘min from ‘Abd al-A‘la Mawla ’Ala Sam who has said that he heard abu ‘Abdallah (a. s.) say the following. “I swear by Allah that I know the Holy Quran from the beginning to end as if it is in the palm of my hand. In it there is the news of the heavens and the earth, the news of what has been and the new of what will come into being. Allah, the Most Holy, the Most High, has said, “In it there is the explanation of all things.” (16:89)

ضعيف

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran - Hadith 2078

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ قَالَ فَفَرَّجَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) بَيْنَ أَصَابِعِهِ فَوَضَعَهَا فِي صَدْرِهِ ثُمَّ قَالَ وَعِنْدَنَا وَالله عِلْمُ الْكِتَابِ كُلُّهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from al-Khashshab from Ali ibn Hassaan from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) who recited the following verse: “The one who had knowledge from the Book said, “I can bring it to you before you even blink your eye. . .” (27:40). The narrator said that abu ‘Abdallah (a. s.) opened his two fingers and placed them on his chest and then said, “With us, I swear by Allah, is the knowledge of the whole of the Book.”

ضعيف

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran - Hadith 2079

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَمَّنْ ذَكَرَهُ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) قُلْ كَفى‏ بِالله شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتابِ قَالَ إِيَّانَا عَنَى وَعَلِيٌّ أَوَّلُنَا وَأَفْضَلُنَا وَخَيْرُنَا بَعْدَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

6. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Muhammad ibn al-Hassan from those he mentioned, both of them from Ibn Abi ‘Umayr from ibn ’Udhayna from Burayd ibn Mu‘awiya who has said that he asked abu Ja‘far (a. s.) about the meaning of the following verse. “. . Say, ‘God and those who have the knowledge of the Book are sufficient witness (to my prophet-hood).’” (13:43) The Imam (a. s.) said, “It is a reference to us. Ali (a. s.) is the first among us and the most virtuous and the best among us after the Prophet (s. a.)”

حسن كالصحيح

The degree of the Great Names of Allah that are given to the Imams (a.s.) - Hadith 2080

1ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ أَخْبَرَنِي شُرَيْسٌ الْوَابِشِيُّ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ اسْمَ الله الاعْظَمَ عَلَى ثَلاثَةٍ وَسَبْعِينَ حَرْفاً وَإِنَّمَا كَانَ عِنْدَ آصَفَ مِنْهَا حَرْفٌ وَاحِدٌ فَتَكَلَّمَ بِهِ فَخُسِفَ بِالارْضِ مَا بَيْنَهُ وَبَيْنَ سَرِيرِ بِلْقِيسَ حَتَّى تَنَاوَلَ السَّرِيرَ بِيَدِهِ ثُمَّ عَادَتِ الارْضُ كَمَا كَانَتْ أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ وَنَحْنُ عِنْدَنَا مِنَ الاسْمِ الاعْظَمِ اثْنَانِ وَسَبْعُونَ حَرْفاً وَحَرْفٌ وَاحِدٌ عِنْدَ الله تَعَالَى اسْتَأْثَرَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَهُ وَلا حَوْلَ وَلا قُوَّةَ إِلا بِالله الْعَلِيِّ الْعَظِيمِ.

1. Muhammad ibn Yahya and others have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Muhammad ibn al-Fudayl who has said that Shurays al-Wabishi narrated from Jabir from abu Ja‘far (a. s.) who has said the following. “The greatest name of Allah has seventy three letters. There was only of these letters. He spoke that one letter and land between him and throne of the Queen of Sheba (Bilqis) sunk down as such that he could reach her throne with his hand and the land returned to the original state. This happened in a blinking of A number of our people has narrated from eye. Of the greatest name of Allah there are seventy two letters with us. Allah has kept one letter exclusively for Himself in the knowledge of the unseen. There is no means and no power except by the help of Allah, the Most High, the Most Great.”

مجهول

The degree of the Great Names of Allah that are given to the Imams (a.s.) - Hadith 2081

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ الْقُمِّيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ رَجُلٍ مِنْ أَصْحَابِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) لَمْ أَحْفَظْ اسْمَهُ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ عِيسَى ابْنَ مَرْيَمَ (عَلَيْهِ السَّلام) أُعْطِيَ حَرْفَيْنِ كَانَ يَعْمَلُ بِهِمَا وَأُعْطِيَ مُوسَى أَرْبَعَةَ أَحْرُفٍ وَأُعْطِيَ إِبْرَاهِيمُ ثَمَانِيَةَ أَحْرُفٍ وَأُعْطِيَ نُوحٌ خَمْسَةَ عَشَرَ حَرْفاً وَأُعْطِيَ آدَمُ خَمْسَةً وَعِشْرِينَ حَرْفاً وَإِنَّ الله تَعَالَى جَمَعَ ذَلِكَ كُلَّهُ لِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّ اسْمَ الله الاعْظَمَ ثَلاثَةٌ وَسَبْعُونَ حَرْفاً أُعْطِيَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) اثْنَيْنِ وَسَبْعِينَ حَرْفاً وَحُجِبَ عَنْهُ حَرْفٌ وَاحِدٌ.

2. Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id and Muhammad ibn Khalid from Zakariyya ibn ’Imran al-Qummi from Harun ibn al-Jahm from a man from the companions of abu ’Abdallah (a. s.), I (Harun ibn al-Jahm) have forgotten his name, he has said that he heard abu ‘Abdallah (a. s.) say the following: “Two letters were given to Jesus son of Mary (a. s.) and he would work with them. Four letters were given to Moses. Eight letters were given to Abraham. Fifteen letters were given to Noah. Twenty five letters were given to Adam. Allah, the Most Holy, the Most High, has combined all of them in Muhammad (sw). The greatest name of Allah has seventy three letters. Seventy two letters were given to Muhammad (sw) and only one letter is kept hidden from him.”

مجهول

The degree of the Great Names of Allah that are given to the Imams (a.s.) - Hadith 2082

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ عَنْ أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ اسْمُ الله الاعْظَمُ ثَلاثَةٌ وَسَبْعُونَ حَرْفاً كَانَ عِنْدَ آصَفَ حَرْفٌ فَتَكَلَّمَ بِهِ فَانْخَرَقَتْ لَهُ الارْضُ فِيمَا بَيْنَهُ وَبَيْنَ سَبَإٍ فَتَنَاوَلَ عَرْشَ بِلْقِيسَ حَتَّى صَيَّرَهُ إِلَى سُلَيْمَانَ ثُمَّ انْبَسَطَتِ الارْضُ فِي أَقَلَّ مِنْ طَرْفَةِ عَيْنٍ وَعِنْدَنَا مِنْهُ اثْنَانِ وَسَبْعُونَ حَرْفاً وَحَرْفٌ عِنْدَ الله مُسْتَأْثِرٌ بِهِ فِي عِلْمِ الْغَيْبِ.

3. al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Ali ibn Muhammad al-Nawfali who has said that he heard abu al-Hassan (a. s.) Sahib al-‘Askar say the following. “The greatest name of Allah has seventy three letters. There was only one letter with Asif. He spoke with it and the land between him and the throne of the Queen of Sheba (Bilqis) sunk down as such that he took her throne and placed it before Solomon. The land then came to normal state within less than a blinking of an eye. There are seventy-two of those letters with us. One letter is with Allah which, He has kept it exclusively in the knowledge of the unseen.”

ضعيف على المشهور

Sacred objects of the Prophets transferred to the Imams (a.s.) - Hadith 2083

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ الْبَصْرِيِّ عَنْ مُجَاشِعٍ عَنْ مُعَلىً عَنْ مُحَمَّدِ بْنِ الْفَيْضِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كَانَتْ عَصَا مُوسَى لآدَمَ (عَلَيْهِ السَّلام) فَصَارَتْ إِلَى شُعَيْبٍ ثُمَّ صَارَتْ إِلَى مُوسَى بْنِ عِمْرَانَ وَإِنَّهَا لَعِنْدَنَا وَإِنَّ عَهْدِي بِهَا آنِفاً وَهِيَ خَضْرَاءُ كَهَيْئَتِهَا حِينَ انْتُزِعَتْ مِنْ شَجَرَتِهَا وَإِنَّهَا لَتَنْطِقُ إِذَا اسْتُنْطِقَتْ أُعِدَّتْ لِقَائِمِنَا (عجل الله تعالى فرجه الشريف) يَصْنَعُ بِهَا مَا كَانَ يَصْنَعُ مُوسَى وَإِنَّهَا لَتَرُوعُ وَتَلْقَفُ مَا يَأْفِكُونَ وَتَصْنَعُ مَا تُؤْمَرُ بِهِ إِنَّهَا حَيْثُ أَقْبَلَتْ تَلْقَفُ مَا يَأْفِكُونَ يُفْتَحُ لَهَا شُعْبَتَانِ إِحْدَاهُمَا فِي الارْضِ وَالاخْرَى فِي السَّقْفِ وَبَيْنَهُمَا أَرْبَعُونَ ذِرَاعاً تَلْقَفُ مَا يَأْفِكُونَ بِلِسَانِهَا.

1. Muhammad ibn Yahya has narrated from Salma ibn al-Khattab from ‘Abdallah ibn Muhammad from Mani‘ ibn al-Hajjaj al-Basri from Majashi‘ from Mu‘alla from Muhammad ibn al-Fayd from abu Ja‘far (a. s.) who has said the following. “The staff of Moses belonged to Adam. It was passed to Shu‘ayb then to Moses ibn ‘Imran. Now it is with us. I have just, moments before, seen it. It is green just as being picked from its tree. It speaks if it is induced to do so. It is prepared for the one who will rise to establish the kingdom of Allah on earth. He will use it in the same way as Moses had done. It frightens and devours things made to trick people and it accomplishes whatever commands it receives. If it would proceed for a task it devours the treacherous materials. It opens into two branches; one on earth and the other towards the ceiling with an opening of forty yards in between and devours the deceptive materials with its tongue.”

ضعيف

Sacred objects of the Prophets transferred to the Imams (a.s.) - Hadith 2084

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ أَلْوَاحُ مُوسَى (عَلَيْهِ السَّلام) عِنْدَنَا وَعَصَا مُوسَى عِنْدَنَا وَنَحْنُ وَرَثَةُ النَّبِيِّينَ.

2. Ahmad ibn Idris has narrated from ‘Imran ibn Musa from Musa ibn Ja‘far al-Baghdadi from Ali ibn Asbat from Muhammad ibn Fudayl from abu Hamza al-Thamali who has said that he heard abu ‘Abdallah (a. s.) say the following. “ The Tablets of Moses are with us. The Staff of Moses is with us. We are the heirs of the prophets (a. s.).”

مجهول

Sacred objects of the Prophets transferred to the Imams (a.s.) - Hadith 2085

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ أَبِي سَعِيدٍ الْخُرَاسَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ الْقَائِمَ إِذَا قَامَ بِمَكَّةَ وَأَرَادَ أَنْ يَتَوَجَّهَ إِلَى الْكُوفَةِ نَادَى مُنَادِيهِ أَلا لا يَحْمِلْ أَحَدٌ مِنْكُمْ طَعَاماً وَلا شَرَاباً وَيَحْمِلُ حَجَرَ مُوسَى بْنِ عِمْرَانَ وَهُوَ وِقْرُ بَعِيرٍ فَلا يَنْزِلُ مَنْزِلاً إِلا انْبَعَثَ عَيْنٌ مِنْهُ فَمَنْ كَانَ جَائِعاً شَبِعَ وَمَنْ كَانَ ظَامِئاً رَوِيَ فَهُوَ زَادُهُمْ حَتَّى يَنْزِلُوا النَّجَفَ مِنْ ظَهْرِ الْكُوفَةِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from ‘Abdallah ibn al-Qasim from abu Sa‘id al-Khurasani from abu ‘Abdallah (a. s.) who has said that abu Ja‘far (a. s.) has said the following. “When al-Qa’im (the one who will rise to establish the kingdom of Allah on earth) will rise in Makka and about to leave for Kufa a caller will up on him, “No one of you carry any food and water with you. No one carry the rock of Moses ibn ‘Imran. It a full load for a camel. Wherever you will disembark there will be a water fountain. Whoever will be hungry it will satisfy him and whoever will be thirsty it quench his thirst. It will be their supplies until they will arrive in Najaf behind al-Kufa.”

ضعيف

Sacred objects of the Prophets transferred to the Imams (a.s.) - Hadith 2086

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ أَبِي الْحَسَنِ الاسَدِيِّ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ خَرَجَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ذَاتَ لَيْلَةٍ بَعْدَ عَتَمَةٍ وَهُوَ يَقُولُ هَمْهَمَةً هَمْهَمَةً وَلَيْلَةً مُظْلِمَةً خَرَجَ عَلَيْكُمُ الامَامُ عَلَيْهِ قَمِيصُ آدَمَ وَفِي يَدِهِ خَاتَمُ سُلَيْمَانَ وَعَصَا مُوسَى (عَلَيْهِ السَّلام )

4. Muhammad b. Yahya has narrated from Muhammad ibn al-Husayn from Musa ibn Sa‘dan from Abu al-Hassan al-’Asadi from Abu Basir from Abu Ja‘far (a. s.) who has said the following: “Amir al-Mu’mini (a. s.) once came out during the night after the ‘Isha’ prayer saying, ‘Ham hama, ham hama it is a dark night. The Imam (a. s.) has come out to you and he is wearing the shirt of Adam (a. s.) and he is wearing the ring of Solomon (a. s.) and holding the staff of Moses (a. s.).”

ضعيف

Sacred objects of the Prophets transferred to the Imams (a.s.) - Hadith 2087

5ـ مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ بِشْرِ بْنِ جَعْفَرٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ أَ تَدْرِي مَا كَانَ قَمِيصُ يُوسُفَ (عَلَيْهِ السَّلام) قَالَ قُلْتُ لا قَالَ إِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) لَمَّا أُوقِدَتْ لَهُ النَّارُ أَتَاهُ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِثَوْبٍ مِنْ ثِيَابِ الْجَنَّةِ فَأَلْبَسَهُ إِيَّاهُ فَلَمْ يَضُرَّهُ مَعَهُ حَرٌّ وَلا بَرْدٌ فَلَمَّا حَضَرَ إِبْرَاهِيمَ الْمَوْتُ جَعَلَهُ فِي تَمِيمَةٍ وَعَلَّقَهُ عَلَى إِسْحَاقَ وَعَلَّقَهُ إِسْحَاقُ عَلَى يَعْقُوبَ فَلَمَّا وُلِدَ يُوسُفُ (عَلَيْهِ السَّلام) عَلَّقَهُ عَلَيْهِ فَكَانَ فِي عَضُدِهِ حَتَّى كَانَ مِنْ أَمْرِهِ مَا كَانَ فَلَمَّا أَخْرَجَهُ يُوسُفُ بِمِصْرَ مِنَ التَّمِيمَةِ وَجَدَ يَعْقُوبُ رِيحَهُ وَهُوَ قَوْلُهُ إِنِّي لاجِدُ رِيحَ يُوسُفَ لَوْ لا أَنْ تُفَنِّدُونِ فَهُوَ ذَلِكَ الْقَمِيصُ الَّذِي أَنْزَلَهُ الله مِنَ الْجَنَّةِ قُلْتُ جُعِلْتُ فِدَاكَ فَإِلَى مَنْ صَارَ ذَلِكَ الْقَمِيصُ قَالَ إِلَى أَهْلِهِ ثُمَّ قَالَ كُلُّ نَبِيٍّ وَرِثَ عِلْماً أَوْ غَيْرَهُ فَقَدِ انْتَهَى إِلَى آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

5. Muhammad ibn Yahya has narrated from al-Husayn from Muhammad ibn Isma‘il al-Sarraj from Bishr ibn Ja‘far from Mufaddal ibn ‘Umar who has said that he heard Abu ‘Abdallah (a. s.) say the following. “Do you know what was the shirt of Joseph?” I said, “I do not know.” The Imam (a. s.) said, “When the fire was set for Abraham, Jibril brought him a dress from paradise and made him wear it. With that dress on him, nothing of the cold or heat would harm him. When Abraham was about to die, he placed it in a covering and hanged it to Isacc (Ishaq) who hanged Jacob (Ya‘qub). When Joseph was born it was hanged to him and he had it on his shoulder until the event of the things that happened to this shirt. When Joseph took it out of its covering in Egypt, Jacob (Ya’qub) felt its fragrance as he said, “I smell Joseph’s scent. I hope that you will not accuse me of senility” (12:94). It was the same shirt that sent from paradise.” I then said, “May Allah take my soul in service for your cause, to who did that shirt go thereafter?” The Imam (a. s.) said, “It went to its (people) owner.” Then he said, “Every prophet who inherited knowledge or other things, they all ended to the family of Muhammad (s. a.).”

ضعيف على المشهور

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2088

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ سَعِيدٍ السَّمَّانِ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذْ دَخَلَ عَلَيْهِ رَجُلانِ مِنَ الزَّيْدِيَّةِ فَقَالا لَهُ أَ فِيكُمْ إِمَامٌ مُفْتَرَضُ الطَّاعَةِ قَالَ فَقَالَ لا قَالَ فَقَالا لَهُ قَدْ أَخْبَرَنَا عَنْكَ الثِّقَاتُ أَنَّكَ تُفْتِي وَتُقِرُّ وَتَقُولُ بِهِ وَنُسَمِّيهِمْ لَكَ فُلانٌ وَفُلانٌ وَهُمْ أَصْحَابُ وَرَعٍ وَتَشْمِيرٍ وَهُمْ مِمَّنْ لا يَكْذِبُ فَغَضِبَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ مَا أَمَرْتُهُمْ بِهَذَا فَلَمَّا رَأَيَا الْغَضَبَ فِي وَجْهِهِ خَرَجَا فَقَالَ لِي أَ تَعْرِفُ هَذَيْنِ قُلْتُ نَعَمْ هُمَا مِنْ أَهْلِ سُوقِنَا وَهُمَا مِنَ الزَّيْدِيَّةِ وَهُمَا يَزْعُمَانِ أَنَّ سَيْفَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عِنْدَ عَبْدِ الله بْنِ الْحَسَنِ فَقَالَ كَذَبَا لَعَنَهُمَا الله وَالله مَا رَآهُ عَبْدُ الله بْنُ الْحَسَنِ بِعَيْنَيْهِ وَلا بِوَاحِدَةٍ مِنْ عَيْنَيْهِ وَلا رَآهُ أَبُوهُ اللهمَّ إِلا أَنْ يَكُونَ رَآهُ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ فَإِنْ كَانَا صَادِقَيْنِ فَمَا عَلامَةٌ فِي مَقْبِضِهِ وَمَا أَثَرٌ فِي مَوْضِعِ مَضْرَبِهِ وَإِنَّ عِنْدِي لَسَيْفَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّ عِنْدِي لَرَايَةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَدِرْعَهُ وَلامَتَهُ وَمِغْفَرَهُ فَإِنْ كَانَا صَادِقَيْنِ فَمَا عَلامَةٌ فِي دِرْعِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّ عِنْدِي لَرَايَةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمِغْلَبَةَ وَإِنَّ عِنْدِي أَلْوَاحَ مُوسَى وَعَصَاهُ وَإِنَّ عِنْدِي لَخَاتَمَ سُلَيْمَانَ بْنِ دَاوُدَ وَإِنَّ عِنْدِي الطَّسْتَ الَّذِي كَانَ مُوسَى يُقَرِّبُ بِهِ الْقُرْبَانَ وَإِنَّ عِنْدِي الاسْمَ الَّذِي كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا وَضَعَهُ بَيْنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ لَمْ يَصِلْ مِنَ الْمُشْرِكِينَ إِلَى الْمُسْلِمِينَ نُشَّابَةٌ وَإِنَّ عِنْدِي لَمِثْلَ الَّذِي جَاءَتْ بِهِ الْمَلائِكَةُ وَمَثَلُ السِّلاحِ فِينَا كَمَثَلِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ كَانَتْ بَنُو إِسْرَائِيلَ فِي أَيِّ أَهْلِ بَيْتٍ وُجِدَ التَّابُوتُ عَلَى أَبْوَابِهِمْ أُوتُوا النُّبُوَّةَ وَمَنْ صَارَ إِلَيْهِ السِّلاحُ مِنَّا أُوتِيَ الامَامَةَ وَلَقَدْ لَبِسَ أَبِي دِرْعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَخَطَّتْ عَلَى الارْضِ خَطِيطاً وَلَبِسْتُهَا أَنَا فَكَانَتْ وَكَانَتْ وَقَائِمُنَا مَنْ إِذَا لَبِسَهَا مَلاهَا إِنْ شَاءَ الله.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Mu’awiya ibn Wahab from Sa‘id al-Samman who has said the following: “I was in the presence of Abu ‘Abdallah (a. s.) when two people from the Zaydiyya sect came to him. They asked, 'Is there with you an Imam obedience to whom is obligatory?' The narrator has said that the Imam (a. s.) said, 'No, there no one as such.' They then said, 'Reliable people have informed us about you that you issue fatwas and that you affirm and speak of it. We can point out what their names are. They are very pious alert people. They are such that can not be rejected. The Imams (a. s.) became angry and said, 'I have not ordered them to say so.' When the two men notice anger from the face of The Imams (a. s.) they left.' The Imams (a. s.) then asked me, 'Do you know these two?' I said, 'Yes, I know them. They are from our Sooq (shopping center). They belong to the Zaydiyya sect and they think that the sword of the Holy Prophet (s. a.) is with ‘Abdallah ibn al-Hassan.' The Imams (a. s.) said, 'They have lied, may Allah condemn them. I swear by Allah, ‘Abdallah ibn al-Hassan has not seen it with his own eyes, not even one of his eyes has seen it. Even his father had seen it except if he might have seen it with Imam Ali ibn al-Husayn (a. s.). If they are truthful let them say what kind of mark does its hilt have and what is the mark on its blade? With me is the sword of the Messenger of Allah, with me is the flag of the Messenger, his coat of arms, his Lamam (pennon) and his helmet. If they are truthful let them say what kind of mark does the coat of arms of the Messenger of Allah has? With me is the flag of the Messenger of Allah, the victorious. With me is the Staff of Moses. With me is the ring of Solomon son of David. With me is tray on Moses used to offer offerings. With me is the name that whenever the Messenger of Allah would place it between the Muslims and pagans no arrow from the pagans would reach the Muslims. With me is the similar object that angels brought.” Perhaps The Imams (a. s.) has hinted to the following verse. ‘Their Prophet further told them, “As the evidence of his authority, he will bring to you the Ark which will be a comfort to you from your Lord and a legacy of the household of Moses and Aaron. It will be carried by the angels. This is the evidence for you if you have faith.’ (Quran 2:248) The case of the Arms with us is like the case of the Ark in the Israelites. Whichever family would have had the Ark at their door-front that family would receive prophet-hood. To whoever of us the Arms are transferred he receives Imamate (leadership with Divine authority). My father wore the coats of arms of the Messenger of Allah. It would reach the earth and leave marks. I wore it also and it reached the earth and sometimes it would not. When the one from us who, will rise to establish the authority of Allah on earth, will come it will fit him perfectly, if Allah would so will.'"

مجهول

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2089

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الاعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ عِنْدِي سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا أُنَازَعُ فِيهِ ثُمَّ قَالَ إِنَّ السِّلاحَ مَدْفُوعٌ عَنْهُ لَوْ وُضِعَ عِنْدَ شَرِّ خَلْقِ الله لَكَانَ خَيْرَهُمْ ثُمَّ قَالَ إِنَّ هَذَا الامْرَ يَصِيرُ إِلَى مَنْ يُلْوَى لَهُ الْحَنَكُ فَإِذَا كَانَتْ مِنَ الله فِيهِ الْمَشِيئَةُ خَرَجَ فَيَقُولُ النَّاسُ مَا هَذَا الَّذِي كَانَ وَيَضَعُ الله لَهُ يَداً عَلَى رَأْسِ رَعِيَّتِهِ.

2. Al-Husayn ibn Muhammad al-Asha‘ari has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthman from ‘Abdallah ‘Ala’ ibn A‘yan who has said that he heard Abu ‘Abdillah (a. s.) say: “With me is the arms of the Messenger of Allah. It is not disputable.” The Imam (a. s.) then said, “The Arms are well defended. If they would be place with the worst creature of Allah he will be very good among them.” The Imam (a. s.) then said, “This matter (leadership with Divine authority) will proceed to the one who will enjoy total obedience. When Allah's will concerning him comes to pass, he will emerge, and the people will say, 'What is this thing that has happened?' Allah will place His hand over the head of his followers (i. e., give them protection).”

ضعيف على المشهور

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2090

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ تَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي الْمَتَاعِ سَيْفاً وَدِرْعاً وَعَنَزَةً وَرَحْلاً وَبَغْلَتَهُ الشَّهْبَاءَ فَوَرِثَ ذَلِكَ كُلَّهُ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام )

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from ibn Muskan from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “Of the legacy that the Messenger of Allah left was a sword, a coat of arms, a spears, a saddle and a gray mule. Ali ibn abu Talib (a. s.) inherited all of them.”

صحيح

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2091

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَبِسَ أَبِي دِرْعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذَاتَ الْفُضُولِ فَخَطَّتْ وَلَبِسْتُهَا أَنَا فَفَضَلَتْ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from Fudayl ibn Yasar from abu ‘Abdallah (a. s.) who has said the following. “ My father wore the Dhat al-Fdul, coat of arms of the Messenger of Allah and being taller for him it left marks on the ground. I wore it and it was taller for me also.”

ضعيف

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2092

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ ذِي الْفَقَارِ سَيْفِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ أَيْنَ هُوَ قَالَ هَبَطَ بِهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) مِنَ السَّمَاءِ وَكَانَتْ حِلْيَتُهُ مِنْ فِضَّةٍ وَهُوَ عِنْدِي.

5. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Isa from Ahmad ibn Abi ‘Abdillah who has said that he asked Abi al-Hassan al-Redha (a. s.) about Dhulfaqar, the sword of the Messenger of Allah as to where it was from. The Imam (a. s.) said, “Jibril came down with it from the heavens. It was decorated with silver and it is with me (now).”

صحيح ظاهرا ولكن في السند غرابه

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2093

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ السِّلاحُ مَوْضُوعٌ عِنْدَنَا مَدْفُوعٌ عَنْهُ لَوْ وُضِعَ عِنْدَ شَرِّ خَلْقِ الله كَانَ خَيْرَهُمْ لَقَدْ حَدَّثَنِي أَبِي أَنَّهُ حَيْثُ بَنَى بِالثَّقَفِيَّةِ وَكَانَ قَدْ شُقَّ لَهُ فِي الْجِدَارِ فَنُجِّدَ الْبَيْتُ فَلَمَّا كَانَتْ صَبِيحَةُ عُرْسِهِ رَمَى بِبَصَرِهِ فَرَأَى حَذْوَهُ خَمْسَةَ عَشَرَ مِسْمَاراً فَفَزِعَ لِذَلِكَ وَقَالَ لَهَا تَحَوَّلِي فَإِنِّي أُرِيدُ أَنْ أَدْعُوَ مَوَالِيَّ فِي حَاجَةٍ فَكَشَطَهُ فَمَا مِنْهَا مِسْمَارٌ إِلا وَجَدَهُ مُصْرِفاً طَرَفَهُ عَنِ السَّيْفِ وَمَا وَصَلَ إِلَيْهِ مِنْهَا شَيْ‏ءٌ.

6. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Raman from Muhammad ibn al-Hakim from Abu Ibrahim (a. s) who said the following: “The arms are kept with us. They are well protected. Even if they would be placed with the worst of creatures he would be a good one of them. My father told me that when he married a lady from al-Thaqif the house was decorated for the wedding. The next morning he found fifteen nails drawn into that wall. He became very anxious about it and asked his bridegroom to leave the house because he needed the handyman to do some work therein. When he examined the wall he found that all the nails had turned back from the sword and none of them had reached it.”

حسن

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2094

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ حُجْرٍ عَنْ حُمْرَانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَمَّا يَتَحَدَّثُ النَّاسُ أَنَّهُ دُفِعَتْ إِلَى أُمِّ سَلَمَةَ صَحِيفَةٌ مَخْتُومَةٌ فَقَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا قُبِضَ وَرِثَ علي (عَلَيْهِ السَّلام) عِلْمَهُ وَسِلاحَهُ وَمَا هُنَاكَ ثُمَّ صَارَ إِلَى الْحَسَنِ ثُمَّ صَارَ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) فَلَمَّا خَشِينَا أَنْ نُغْشَى اسْتَوْدَعَهَا أُمَّ سَلَمَةَ ثُمَّ قَبَضَهَا بَعْدَ ذَلِكَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) قَالَ فَقُلْتُ نَعَمْ ثُمَّ صَارَ إِلَى أَبِيكَ ثُمَّ انْتَهَى إِلَيْكَ وَصَارَ بَعْدَ ذَلِكَ إِلَيْكَ قَالَ نَعَمْ.

7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from ibn Muskan from Hujr from Humran who has said the following: "I asked Abu Ja‘far (a. s.) about the truth in the matter which people relate that a sealed page (or pages) was given to Umm Salama. The Imam (a. s.) then said, 'When the Messenger of Allah passed away, Ali (a. s.) inherited his (Holy Prophet’s) arms and whatever was therein, then it was transferred to Imam al-Hassan then to Imam al-Husayn (a. s.). However, we became anxious about losing them, so we then decided to leave them in trust of Umm Salama. Afterwards Imam Ali ibn al-Husayn (a. s.) took custody of the arms.' I then said, 'Yes, then it is true that it was transferred to your father and then they ended up to you!'"

حسن

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2095

8ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَمَّا يَتَحَدَّثُ النَّاسُ أَنَّهُ دُفِعَ إِلَى أُمِّ سَلَمَةَ صَحِيفَةٌ مَخْتُومَةٌ فَقَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا قُبِضَ وَرِثَ علي (عَلَيْهِ السَّلام) عِلْمَهُ وَسِلاحَهُ وَمَا هُنَاكَ ثُمَّ صَارَ إِلَى الْحَسَنِ ثُمَّ صَارَ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) قَالَ قُلْتُ ثُمَّ صَارَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَ إِلَى ابْنِهِ ثُمَّ انْتَهَى إِلَيْكَ فَقَالَ نَعَمْ.

8. Muhammad has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fudala from ‘Umar ibn Aban who has said the following. “I asked abu ‘Abdallah (a. s.), ‘People say that a sealed page (or pages) was given to ’Umm Salama. Is it true?’” The Imam (a. s.) said, “When the Messenger of Allah passed away, Ali (a. s.) inherited his knowledge, his Armaments and whatever was with it. Then it was transferred to al-Hassan then to al-Husayn.” The narrator has said that then said to the Imam (a. s.), “Then it was transferred to Ali ibn al-Husayn (a. s.) then to his son then it ended up to you.” The Imam (a. s.) said, “That is true.”

صحيح

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.) - Hadith 2096

9ـ مُحَمَّدُ بْنُ الْحُسَيْنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَتْ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْوَفَاةُ دَعَا الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ وَأَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ لِلْعَبَّاسِ يَا عَمَّ مُحَمَّدٍ تَأْخُذُ تُرَاثَ مُحَمَّدٍ وَتَقْضِي دَيْنَهُ وَتُنْجِزُ عِدَاتِهِ فَرَدَّ عَلَيْهِ فَقَالَ يَا رَسُولَ الله بِأَبِي أَنْتَ وَأُمِّي إِنِّي شَيْخٌ كَثِيرُ الْعِيَالِ قَلِيلُ الْمَالِ مَنْ يُطِيقُكَ وَأَنْتَ تُبَارِي الرِّيحَ قَالَ فَأَطْرَقَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُنَيْئَةً ثُمَّ قَالَ يَا عَبَّاسُ أَ تَأْخُذُ تُرَاثَ مُحَمَّدٍ وَتُنْجِزُ عِدَاتِهِ وَتَقْضِي دَيْنَهُ فَقَالَ بِأَبِي أَنْتَ وَأُمِّي شَيْخٌ كَثِيرُ الْعِيَالِ قَلِيلُ الْمَالِ وَأَنْتَ تُبَارِي الرِّيحَ قَالَ أَمَا إِنِّي سَأُعْطِيهَا مَنْ يَأْخُذُهَا بِحَقِّهَا ثُمَّ قَالَ يَا عَلِيُّ يَا أَخَا مُحَمَّدٍ أَ تُنْجِزُ عِدَاتِ مُحَمَّدٍ وَتَقْضِي دَيْنَهُ وَتَقْبِضُ تُرَاثَهُ فَقَالَ نَعَمْ بِأَبِي أَنْتَ وَأُمِّي ذَاكَ عَلَيَّ وَلِي قَالَ فَنَظَرْتُ إِلَيْهِ حَتَّى نَزَعَ خَاتَمَهُ مِنْ إِصْبَعِهِ فَقَالَ تَخَتَّمْ بِهَذَا فِي حَيَاتِي قَالَ فَنَظَرْتُ إِلَى الْخَاتَمِ حِينَ وَضَعْتُهُ فِي إِصْبَعِي فَتَمَنَّيْتُ مِنْ جَمِيعِ مَا تَرَكَ الْخَاتَمَ ثُمَّ صَاحَ يَا بِلالُ عَلَيَّ بِالْمِغْفَرِ وَالدِّرْعِ وَالرَّايَةِ وَالْقَمِيصِ وَذِي الْفَقَارِ وَالسَّحَابِ وَالْبُرْدِ وَالابْرَقَةِ وَالْقَضِيبِ قَالَ فَوَ الله مَا رَأَيْتُهَا غَيْرَ سَاعَتِي تِلْكَ يَعْنِي الابْرَقَةَ فَجِي‏ءَ بِشِقَّةٍ كَادَتْ تَخْطَفُ الابْصَارَ فَإِذَا هِيَ مِنْ أَبْرُقِ الْجَنَّةِ فَقَالَ يَا عَلِيُّ إِنَّ جَبْرَئِيلَ أَتَانِي بِهَا وَقَالَ يَا مُحَمَّدُ اجْعَلْهَا فِي حَلْقَةِ الدِّرْعِ وَاسْتَذْفِرْ بِهَا مَكَانَ الْمِنْطَقَةِ ثُمَّ دَعَا بِزَوْجَيْ نِعَالٍ عَرَبِيَّيْنِ جَمِيعاً أَحَدُهُمَا مَخْصُوفٌ وَالاخَرُ غَيْرُ مَخْصُوفٍ وَالْقَمِيصَيْنِ الْقَمِيصِ الَّذِي أُسْرِيَ بِهِ فِيهِ وَالْقَمِيصِ الَّذِي خَرَجَ فِيهِ يَوْمَ أُحُدٍ وَالْقَلانِسِ الثَّلاثِ قَلَنْسُوَةِ السَّفَرِ وَقَلَنْسُوَةِ الْعِيدَيْنِ وَالْجُمَعِ وَقَلَنْسُوَةٍ كَانَ يَلْبَسُهَا وَيَقْعُدُ مَعَ أَصْحَابِهِ ثُمَّ قَالَ يَا بِلالُ عَلَيَّ بِالْبَغْلَتَيْنِ الشَّهْبَاءِ وَالدُّلْدُلِ وَالنَّاقَتَيْنِ الْعَضْبَاءِ وَالْقَصْوَاءِ وَالْفَرَسَيْنِ الْجَنَاحِ كَانَتْ تُوقَفُ بِبَابِ الْمَسْجِدِ لِحَوَائِجِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَبْعَثُ الرَّجُلَ فِي حَاجَتِهِ فَيَرْكَبُهُ فَيَرْكُضُهُ فِي حَاجَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَحَيْزُومٍ وَهُوَ الَّذِي كَانَ يَقُولُ أَقْدِمْ حَيْزُومُ وَالْحِمَارِ عُفَيْرٍ فَقَالَ اقْبِضْهَا فِي حَيَاتِي فَذَكَرَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّ أَوَّلَ شَيْ‏ءٍ مِنَ الدَّوَابِّ تُوُفِّيَ عُفَيْرٌ سَاعَةَ قُبِضَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَطَعَ خِطَامَهُ ثُمَّ مَرَّ يَرْكُضُ حَتَّى أَتَى بِئْرَ بَنِي خَطْمَةَ بِقُبَا فَرَمَى بِنَفْسِهِ فِيهَا فَكَانَتْ قَبْرَهُ وَرُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ إِنَّ ذَلِكَ الْحِمَارَ كَلَّمَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ بِأَبِي أَنْتَ وَأُمِّي إِنَّ أَبِي حَدَّثَنِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ أَنَّهُ كَانَ مَعَ نُوحٍ فِي السَّفِينَةِ فَقَامَ إِلَيْهِ نُوحٌ فَمَسَحَ عَلَى كَفَلِهِ ثُمَّ قَالَ يَخْرُجُ مِنْ صُلْبِ هَذَا الْحِمَارِ حِمَارٌ يَرْكَبُهُ سَيِّدُ النَّبِيِّينَ وَخَاتَمُهُمْ فَالْحَمْدُ لله الَّذِي جَعَلَنِي ذَلِكَ الْحِمَارَ.

9. Muhammad ibn al-Husayn and Ali ibn Muhammad from Sahl ibn Ziyad from Muhammad ibn al-Walid Shabab al-Sayrafi from Aban ibn ‘Uthman from Abi ‘Abdillah (a. s.) who has said the following “When the Messenger of Allah was about to die, he called to him al-‘Abbas Bbn ‘Abd al-Muttalib and Amir al-Mu’minin (a. s.). He said to al-‘Abbas, “O uncle of Muhammad, will you inherit the legacy of Muhammad, pay his debts and fulfill his promises and commitments?” He responded, “O the Messenger of Allah, may Allah take my soul and the souls of my parents in service for your cause, I am an old man with a large number of dependents, with very little belongings while in generosity compete the winds.” He (the Messenger of Allah) said, “I will give them away to whoever would want them along with its rights and responsibilities.” Then he (s. a.) said, “O Ali, brother of Muhammad, will you pay off the liabilities of Muhammad, pay off his debt and take possession of his legacy?” He said, “Yes, May Allah take my soul and the soul of my parents in service for your cause, it is my responsibility and in my favor” He (a. s.) has said, “I looked at him and saw him take off even his ring from his finger and said to me: Wear this ring in my lifetime.” He (Ali) (a. s.) has said, “I looked at the ring when I wore it on my finger and wished to have it out of all his properties.” He then called upon Bilal loudly, “Bring me my helmet, the coat of arms, the flag, the Shirt, the Dhulfaqar (famous sword), al-Sahab, (the Turban) al-Burd, (the cloth), al-Abraqa, (the belt) and the staff.” Ali (a. s.) has said, “I had never before seen that belt. When it was brought its shine would almost take away one’s sight. It was of the belts of paradise.” He (the Messenger of Allah) then said, “O Ali, Jibril brought this for me and said, “O Muhammad, place it in the ring of the coat of arms and use it as a belt around your midsection. Then he asked that the two pairs of Arabian shoves be brought to him along with the shirt. One of them was already stitched and the other was not yet stitched. It was the shirt with which he take for the ’Isra’ (the night journey), the shirt while wearing it he came out on the day of ’Uhud. Three caps were brought, the cap used while on a journey, the cap used on the ‘Id days and the cap used on Fridays. Also the cap that was used during his meeting with his companions was brought to him.” Then he (the Messenger of Allah) said, “O Bilal, bring to us the two mules, the gray one and Dul dul and the two camels, al-Ghadba’ and al-Qaswa’ and the two horses.” Al-Janah would be kept near the door of the Mosque in case the Messenger of Allah needed it. Whenever he would need anything he would let a man ride on it to go for the task and the horse would run for the needs of the Messenger of Allah. Also Hayzum was brought to him, the donkey called ‘Ufayr were brought to him. He then said, “Take possession of these in my lifetime.” Amir al-Mu’minin (a. s.) has said, “The first one of the animals died was ‘Ufayr who died at within the same hour that the Messenger of Allah died. He broke off his bound until he began to run until he came to the well of Bani Khatma in Qiba and threw himself into it and it became his grave.” It is narrated that Amir al-Mu’minin (a. s.) has said, “That donkey spoke to the Messenger of Allah saying: May Allah take my soul and the soul of my parents in service for your cause, my father related to me from his father from his grandfather from his father who lived with Noah in the Ark. Once Noah came to him and whipped him on his back and said: “From the descendents of this donkey there will a donkey on whose back the master and the last of the prophets will ride." I thank Allah who has made me that donkey.

ضعيف وآخره مرسل

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites - Hadith 2097

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ سَعِيدٍ السَّمَّانِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ إِنَّمَا مَثَلُ السِّلاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ كَانَتْ بَنُو إِسْرَائِيلَ أَيُّ أَهْلِ بَيْتٍ وُجِدَ التَّابُوتُ عَلَى بَابِهِمْ أُوتُوا النُّبُوَّةَ فَمَنْ صَارَ إِلَيْهِ السِّلاحُ مِنَّا أُوتِيَ الامَامَةَ.

1. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu’awiya ibn Wahab from Sa‘id al-Samman who has said that he heard abu ‘Abdallah (a. s.) say the following. “The case of the Armaments with us is like the case of the Ark with Israelites. In whichever house of the Israelites the Ark would have been found, that house would receive prophet-hood. Whoever among us would receive the Armaments he would also receive Imamat (leadership with Divine authority).”

مجهول

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites - Hadith 2098

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ السُّكَيْنِ عَنْ نُوحِ بْنِ دَرَّاجٍ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّمَا مَثَلُ السِّلاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ حَيْثُمَا دَارَ التَّابُوتُ دَارَ الْمُلْكُ فَأَيْنَمَا دَارَ السِّلاحُ فِينَا دَارَ الْعِلْمُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn al-Sukayn from Nuh ibn Darraj from ‘Abdallah ibn abu Ya‘fur who has said that he heard abu ‘Abdallah (a. s.) say the following. “The case of the Armaments with us is like the case of the Ark with the Israelites. Wherever the Ark would go kingdom would also follow. Wherever the Armaments go among us knowledge (leadership with Divine authority) also follows it.”

موثق

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites - Hadith 2099

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّمَا مَثَلُ السِّلاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ حَيْثُمَا دَارَ التَّابُوتُ أُوتُوا النُّبُوَّةَ وَحَيْثُمَا دَارَ السِّلاحُ فِينَا فَثَمَّ الامْرُ قُلْتُ فَيَكُونُ السِّلاحُ مُزَائِلاً لِلْعِلْمِ قَالَ لا.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from abu al-Hassan al-Rida (a. s.) who has said the following. “Abu Ja‘far (a. s.) would say, ‘The case of the Armaments with us is as the Ark with the Israelites. Wherever the Ark would go prophet-hood would also follow. Wherever the Armaments among us would go the matter (leadership with Divine authority) would also settle there.” I then asked, “Would the Armaments ever depart knowledge?” The Imam (a. s.) said, “No, it would not do so.”

صحيح

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites - Hadith 2100

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّمَا مَثَلُ السِّلاحِ فِينَا كَمَثَلِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ أَيْنَمَا دَارَ التَّابُوتُ دَارَ الْمُلْكُ وَأَيْنَمَا دَارَ السِّلاحُ فِينَا دَارَ الْعِلْمُ.

4. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr from abu al-Hassan al-Rida (a. s.) who has said the following. “Abu Ja‘far (a. s.) would say, ‘The case of the Armaments with us is as the Ark with the Israelites. Wherever the Ark would go kingdom would also follow. Wherever the Armaments among us would go knowledge would also follow.”

صحيح

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2101

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ الْحَجَّالِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ هَاهُنَا أَحَدٌ يَسْمَعُ كَلامِي قَالَ فَرَفَعَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سِتْراً بَيْنَهُ وَبَيْنَ بَيْتٍ آخَرَ فَاطَّلَعَ فِيهِ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ سَلْ عَمَّا بَدَا لَكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ شِيعَتَكَ يَتَحَدَّثُونَ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَّمَ عَلِيّاً (عَلَيْهِ السَّلام) بَاباً يُفْتَحُ لَهُ مِنْهُ أَلْفُ بَابٍ قَالَ فَقَالَ يَا أَبَا مُحَمَّدٍ عَلَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيّاً (عَلَيْهِ السَّلام) أَلْفَ بَابٍ يُفْتَحُ مِنْ كُلِّ بَابٍ أَلْفُ بَابٍ قَالَ قُلْتُ هَذَا وَالله الْعِلْمُ قَالَ فَنَكَتَ سَاعَةً فِي الارْضِ ثُمَّ قَالَ إِنَّهُ لَعِلْمٌ وَمَا هُوَ بِذَاكَ قَالَ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ وَإِنَّ عِنْدَنَا الْجَامِعَةَ وَمَا يُدْرِيهِمْ مَا الْجَامِعَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَمَا الْجَامِعَةُ قَالَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً بِذِرَاعِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِمْلائِهِ مِنْ فَلْقِ فِيهِ وَخَطِّ عَلِيٍّ بِيَمِينِهِ فِيهَا كُلُّ حَلالٍ وَحَرَامٍ وَكُلُّ شَيْ‏ءٍ يَحْتَاجُ النَّاسُ إِلَيْهِ حَتَّى الارْشُ فِي الْخَدْشِ وَضَرَبَ بِيَدِهِ إِلَيَّ فَقَالَ تَأْذَنُ لِي يَا أَبَا مُحَمَّدٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا أَنَا لَكَ فَاصْنَعْ مَا شِئْتَ قَالَ فَغَمَزَنِي بِيَدِهِ وَقَالَ حَتَّى أَرْشُ هَذَا كَأَنَّهُ مُغْضَبٌ قَالَ قُلْتُ هَذَا وَالله الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَلَيْسَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَإِنَّ عِنْدَنَا الْجَفْرَ وَمَا يُدْرِيهِمْ مَا الْجَفْرُ قَالَ قُلْتُ وَمَا الْجَفْرُ قَالَ وِعَاءٌ مِنْ أَدَمٍ فِيهِ عِلْمُ النَّبِيِّينَ وَالْوَصِيِّينَ وَعِلْمُ الْعُلَمَاءِ الَّذِينَ مَضَوْا مِنْ بَنِي إِسْرَائِيلَ قَالَ قُلْتُ إِنَّ هَذَا هُوَ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَلَيْسَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَإِنَّ عِنْدَنَا لَمُصْحَفَ فَاطِمَةَ (عليها السلام) وَمَا يُدْرِيهِمْ مَا مُصْحَفُ فَاطِمَةَ (عليها السلام) قَالَ قُلْتُ وَمَا مُصْحَفُ فَاطِمَةَ (عليها السلام) قَالَ مُصْحَفٌ فِيهِ مِثْلُ قُرْآنِكُمْ هَذَا ثَلاثَ مَرَّاتٍ وَالله مَا فِيهِ مِنْ قُرْآنِكُمْ حَرْفٌ وَاحِدٌ قَالَ قُلْتُ هَذَا وَالله الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَمَا هُوَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ إِنَّ عِنْدَنَا عِلْمَ مَا كَانَ وَعِلْمَ مَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ هَذَا وَالله هُوَ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَلَيْسَ بِذَاكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيُّ شَيْ‏ءٍ الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَالنَّهَارِ الامْرُ مِنْ بَعْدِ الامْرِ وَالشَّيْ‏ءُ بَعْدَ الشَّيْ‏ءِ إِلَى يَوْمِ الْقِيَامَةِ.

1. A number of our people has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn al-Hajjal from Ahmad ibn ‘Umar al-Halabi from Abu Basir who said: “I went to Abu ‘Abdallah (a. s.) and said, “May Allah take my soul in service for your cause, I like to ask you a question. Is there anyone else in this house who may hear my words?” Abu 'Abd Allah (a. s.) then folded the curtain between his room and the other room next to it and looked into it. Then he (a. s.) said, “O Abu Muhammad, ask whatever you wish.” I said, “May Allah take my soul in service for your cause, your followers say that the Messenger of Allah (sw) taught Ali (a. s.) a thousand chapters (of knowledge) and from each chapter there opens a thousand chapters. I then said, ‘This, I swear by Allah, is knowledge.’” He (a. s.) then would mark the ground with his staff (a sign of thinking in normal people) for a while and said, “That is knowledge but it is not that.” <br>The narrator has said that he (a. s.) then said, “O Abu Muhammad, with us is al-Jami‘a. What do they know what al-Jami‘a is?” I then asked, “May Allah take my soul in service for your cause, what is al-Jami‘a?” He (a. s.) said, it is a parchment seventy yards by the yards of the Messenger of Allah (sw) long, that contains his dictations that is in graved in to with the right hand writing of Ali (a. s.). It contains all the lawful and unlawful and all matters that people need, even the law to of compensation for a scratch caused to a person. He then stretched his hand to me and asked, ‘May I, O abu Muhammad?’ I then replied, “May Allah take my soul in service for your cause, I am all at your disposal, do as you wish.” He pinched me with his hand and said, “Even there is the law of compensation for this.” He (a. s.) seemed angry. The narrator has said, “I then said, “This, I swear by Allah is knowledge.” He (a. s.) said, “It certainly is knowledge but not that one.” <br>He (a. s.) remained silent for a while and then said, “With us there is al-Jafr (the parchment). What do they know what al-Jafr is? I then asked, “What is al-Jafr?” He (a. s.) said, “It is a container made of skin that contains the knowledge of the prophets and the executors of their wills and the knowledge of the scholars in the past from the Israelites.” The narrator has said that he then said, “This certainly is the knowledge.” He (a. s.) said, “It certainly is knowledge but not that knowledge.” <br>He (a. s.) remained silent for a while and then said, “With us there is the book (Mushaf) of Fatima (s. a.). What do they know what the Mushaf of Fatima is?“ He (a. s.) said, “The Mushaf of Fatima is three times bigger than your Quran. There is not even a single letter therein from your Quran.” The narrator has said, “I then said, “This, I swear by Allah, is the knowledge.” He (a. s.) said, “This certainly is knowledge, but it is not that.” <br>He (a. s.) remained silent for a while and then said, “With us there is the knowledge of whatever has been and the knowledge of whatever will come into being to the Day of Judgment.” The narrator has said that he then said, “May Allah take my soul in service for your cause, this, I swear by Allah is, certainly, knowledge.” He (a. s.) said, “It certainly is knowledge but not that.” <br>The narrator has said that he then asked, “May Allah take my soul in service for your cause, What then is knowledge?” He (a. s.) said, “Whatever takes place during the night and during the day, one matter after the other matter and one thing after the other thing to the Day of Judgment.”

صحيح

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2102

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ تَظْهَرُ الزَّنَادِقَةُ فِي سَنَةِ ثَمَانٍ وَعِشْرِينَ وَمِائَةٍ وَذَلِكَ أَنِّي نَظَرْتُ فِي مُصْحَفِ فَاطِمَةَ (عليها السلام) قَالَ قُلْتُ وَمَا مُصْحَفُ فَاطِمَةَ قَالَ إِنَّ الله تَعَالَى لَمَّا قَبَضَ نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) دَخَلَ عَلَى فَاطِمَةَ (عليها السلام) مِنْ وَفَاتِهِ مِنَ الْحُزْنِ مَا لا يَعْلَمُهُ إِلا الله عَزَّ وَجَلَّ فَأَرْسَلَ الله إِلَيْهَا مَلَكاً يُسَلِّي غَمَّهَا وَيُحَدِّثُهَا فَشَكَتْ ذَلِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ إِذَا أَحْسَسْتِ بِذَلِكِ وَسَمِعْتِ الصَّوْتَ قُولِي لِي فَأَعْلَمَتْهُ بِذَلِكَ فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَكْتُبُ كُلَّ مَا سَمِعَ حَتَّى أَثْبَتَ مِنْ ذَلِكَ مُصْحَفاً قَالَ ثُمَّ قَالَ أَمَا إِنَّهُ لَيْسَ فِيهِ شَيْ‏ءٌ مِنَ الْحَلالَ وَالْحَرَامِ وَلَكِنْ فِيهِ عِلْمُ مَا يَكُونُ‏.

2. A number of our people has narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from Hammad Ibn ‘Uthman who has said that he heard Abu ‘Abdallah (a. s.) say the following: "The heretics will appear in the year one hundred twenty eight (745/746AD) because I have found it in the Mushaf of Fatima (a. s.).” I asked the Imam, “What is Mushaf of Fatima?” The Imam said, “When Allah took the Holy Prophet (s. w) from this world, it caused such a degree of grief to Fatima (a. s.) that only Allah, the Most Holy, the Most High, knows its extent. Allah then sent an angel to her to offer solace and speak to her. She complained about it to Amir al-Mu’minin Ali (a. s.) who asked her to inform him whenever she would find the angel speak to her. She then informed him when the angel came to speak. Amir al-Mu’minin Ali (a. s.) then would write down all that he would hear of the conversations of the angel so much so that his notes took the shape of a whole book.” The Imam (a. s.) then said, “There was nothing in it of the knowledge of the lawful and unlawful matters but it had the knowledge of things that had happened and things to happen in future.”

ضعيف

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2103

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ عِنْدِي الْجَفْرَ الابْيَضَ قَالَ قُلْتُ فَأَيُّ شَيْ‏ءٍ فِيهِ قَالَ زَبُورُ دَاوُدَ وَتَوْرَاةُ مُوسَى وَإِنْجِيلُ عِيسَى وَصُحُفُ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَالْحَلالُ وَالْحَرَامُ وَمُصْحَفُ فَاطِمَةَ مَا أَزْعُمُ أَنَّ فِيهِ قُرْآناً وَفِيهِ مَا يَحْتَاجُ النَّاسُ إِلَيْنَا وَلا نَحْتَاجُ إِلَى أَحَدٍ حَتَّى فِيهِ الْجَلْدَةُ وَنِصْفُ الْجَلْدَةِ وَرُبُعُ الْجَلْدَةِ وَأَرْشُ الْخَدْشِ وَعِنْدِي الْجَفْرَ الاحْمَرَ قَالَ قُلْتُ وَأَيُّ شَيْ‏ءٍ فِي الْجَفْرِ الاحْمَرِ قَالَ السِّلاحُ وَذَلِكَ إِنَّمَا يُفْتَحُ لِلدَّمِ يَفْتَحُهُ صَاحِبُ السَّيْفِ لِلْقَتْلِ فَقَالَ لَهُ عَبْدُ الله بْنُ أَبِي يَعْفُورٍ أَصْلَحَكَ الله أَ يَعْرِفُ هَذَا بَنُو الْحَسَنِ فَقَالَ إِي وَالله كَمَا يَعْرِفُونَ اللَّيْلَ أَنَّهُ لَيْلٌ وَالنَّهَارَ أَنَّهُ نَهَارٌ وَلَكِنَّهُمْ يَحْمِلُهُمُ الْحَسَدُ وَطَلَبُ الدُّنْيَا عَلَى الْجُحُودِ وَالانْكَارِ وَلَوْ طَلَبُوا الْحَقَّ بِالْحَقِّ لَكَانَ خَيْراً لَهُمْ.

3. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn Abu ‘Ala’ who has said that he heard Abu ‘Abdallah (a. s.) say: “With me is the white Jafr.” The narrator has said that he asked the Imam (a. s.), “What is in it?” He replied, “In it there is the Psalms of David, the Torah of Moses, the Gospel of Jesus, the Books of Abraham, (the laws that explain) the lawful and unlawful matters and the Mushaf of Fatima (a. s.) in which, I do not claim that it includes anything from the Quran. In it there is all that people need us to do for them and so that we would not need any one else. In it there is information even about a lash, half of a lash and one fourth of a lash, and about the amount of compensation for a scratch caused to someone. <br>With me there is the red Jafr.” The narrator has said that he asked the Imam (a. s.), “What is in the red Jafr?” He replied, “In it there is the Armaments. It is because it only is opened for bloodshed. The owner of the sword opens it to kill.” The narrator has said that ‘Abdallah ibn Abu Ya‘fur asked the Imam (a. s.), “May Allah keep you well, do the descendents of al-Hasan (a. s.) know this? The Imam (a. s.) said, “Yes, I swear by Allah, they know it just as they know the night that it is night and the day that it is the day, but jealousy and worldly gains cause them to act in denial and rejection. Had they sought the truth with the truth, it would have been better for them.”

حسن

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2104

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ فِي الْجَفْرِ الَّذِي يَذْكُرُونَهُ لَمَا يَسُوؤُهُمْ لانَّهُمْ لا يَقُولُونَ الْحَقَّ وَالْحَقُّ فِيهِ فَلْيُخْرِجُوا قَضَايَا عَلِيٍّ وَفَرَائِضَهُ إِنْ كَانُوا صَادِقِينَ وَسَلُوهُمْ عَنِ الْخَالاتِ وَالْعَمَّاتِ وَلْيُخْرِجُوا مُصْحَفَ فَاطِمَةَ (عليها السلام) فَإِنَّ فِيهِ وَصِيَّةَ فَاطِمَةَ (عليها السلام) وَمَعَهُ سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَأْتُوا بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from the person that he mentioned from Sulayman ibn Khalid from abu ‘Abdallah (a. s.) who has said the following. “The Jafr of which they speak certainly disappoints them because they (the Zaydis) do not speak the truth while Jafr does contain the truth. Let them bring to light there from the judgments of Ali (a. s.) and his rulles of inheritance if they are truthful. Ask them about (the inheritance) of paternal and maternal aunts. Let them show the Mushaf of Fatima (a. s.). In it certainly there is the will of Fatima (a. s.). With it there is the Armaments the Messenger of Allah. Allah, the Most Holy, the Most High, has said, “Bring me a Book, revealed before this Quran, or any other proof based on knowledge to support your belief, if indeed you are truthful” (46:4).

مرسل

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2105

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) بَعْضُ أَصْحَابِنَا عَنِ الْجَفْرِ فَقَالَ هُوَ جِلْدُ ثَوْرٍ مَمْلُوءٌ عِلْماً قَالَ لَهُ فَالْجَامِعَةُ قَالَ تِلْكَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً فِي عَرْضِ الادِيمِ مِثْلُ فَخِذِ الْفَالِجِ فِيهَا كُلُّ مَا يَحْتَاجُ النَّاسُ إِلَيْهِ وَلَيْسَ مِنْ قَضِيَّةٍ إِلا وَهِيَ فِيهَا حَتَّى أَرْشُ الْخَدْشِ قَالَ فَمُصْحَفُ فَاطِمَةَ (عليها السلام) قَالَ فَسَكَتَ طَوِيلاً ثُمَّ قَالَ إِنَّكُمْ لَتَبْحَثُونَ عَمَّا تُرِيدُونَ وَعَمَّا لا تُرِيدُونَ إِنَّ فَاطِمَةَ مَكَثَتْ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَمْسَةً وَسَبْعِينَ يَوْماً وَكَانَ دَخَلَهَا حُزْنٌ شَدِيدٌ عَلَى أَبِيهَا وَكَانَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) يَأْتِيهَا فَيُحْسِنُ عَزَاءَهَا عَلَى أَبِيهَا وَيُطَيِّبُ نَفْسَهَا وَيُخْبِرُهَا عَنْ أَبِيهَا وَمَكَانِهِ وَيُخْبِرُهَا بِمَا يَكُونُ بَعْدَهَا فِي ذُرِّيَّتِهَا وَكَانَ علي (عَلَيْهِ السَّلام) يَكْتُبُ ذَلِكَ فَهَذَا مُصْحَفُ فَاطِمَةَ (عليها السلام )

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah who has said that some of our companions asked Abu ‘Abdallah (a. s.) about the Jafr and the Imam (a. s.) said the following: “It is the skin of a bull which is full of knowledge.” Then they asked the Imam (a. s.) about al-Jami‘a. The Imam (a. s.) replied, “It is a parchment that is seventy yards long with a width of hide like that of the leg of a huge camel. It contains everything people need, and there is no case except that it is in it, even the compensation for a scratch.” The narrator has said that he asked the Imam (a. s.), “What is Mushaf of Fatima? (a. s.)” The Imam (a. s.) remained quiet for a while. Then he said, “Indeed, you are searching for what you want and what you do not want. Fatima (a. s.) lived after the Messenger of Allah (saw) for seventy-five days. She was severely depressed because of the death of her father. Jibril (a. s.) would come to provide her solace because of the death of her father. Jibril would comfort her soul. Jibril would inform her about her father and his place, future events, and about what will happen to her progeny. At the same time, Ali (a. s.) would write all of this down, so this is Mushaf of Fatima (a. s.).”

صحيح

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2106

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ أَبِي بِشْرٍ عَنْ بَكْرِ بْنِ كَرِبٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ عِنْدَنَا مَا لا نَحْتَاجُ مَعَهُ إِلَى النَّاسِ وَإِنَّ النَّاسَ لَيَحْتَاجُونَ إِلَيْنَا وَإِنَّ عِنْدَنَا كِتَاباً إِمْلاءُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَخَطُّ علي (عَلَيْهِ السَّلام) صَحِيفَةً فِيهَا كُلُّ حَلالٍ وَحَرَامٍ وَإِنَّكُمْ لَتَأْتُونَّا بِالامْرِ فَنَعْرِفُ إِذَا أَخَذْتُمْ بِهِ وَنَعْرِفُ إِذَا تَرَكْتُمُوهُ.

6. A number of our people has narrated from Ahmad ibn Muhammad from Salih ibn Sa‘id from Ahmad ibn abu Bishr from Bakr ibn Karib al-Sayrafi who has said that he heard abu ‘Abdallah (a. s.) say: "Indeed, we possess that which makes us independent of others, while others are in need of us. We have a book dictated by the Messenger of Allah (sw) and written in the handwriting of ʿAlī (AS), a scroll that contains all matters of what is lawful and unlawful. You bring matters to us, and we recognize whether you have adhered to them or abandoned them."

مجهول

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2107

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ وَبُرَيْدِ بْنِ مُعَاوِيَةَ وَزُرَارَةَ أَنَّ عَبْدَ الْمَلِكِ بْنَ أَعْيَنَ قَالَ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الزَّيْدِيَّةَ وَالْمُعْتَزِلَةَ قَدْ أَطَافُوا بِمُحَمَّدِ بْنِ عَبْدِ الله فَهَلْ لَهُ سُلْطَانٌ فَقَالَ وَالله إِنَّ عِنْدِي لَكِتَابَيْنِ فِيهِمَا تَسْمِيَةُ كُلِّ نَبِيٍّ وَكُلِّ مَلِكٍ يَمْلِكُ الارْضَ لا وَالله مَا مُحَمَّدُ بْنُ عَبْدِ الله فِي وَاحِدٍ مِنْهُمَا.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn Udhayna from Fudayl ibn Yasar, Burayd ibn Mu‘wiya and Zurarah who have said that ‘Abdallah ibn ‘Abd al-Malik said the following to abu ‘Abdallah (a. s.), “The Zaydi sect and al-Mu‘tazali group circle around Muhammad ibn ‘Abdallah. Does he have any authority?” The Imam (a. s.) said, “I swear by Allah that with me there are two books in which there is the name of every prophet and the name of every king that would rule on earth. No, I swear by Allah, the name of Muhammad ibn ‘Abdallah is not in the list as one of them.”

حسن

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.) - Hadith 2108

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ يَا فُضَيْلُ أَ تَدْرِي فِي أَيِّ شَيْ‏ءٍ كُنْتُ أَنْظُرُ قُبَيْلُ قَالَ قُلْتُ لا قَالَ كُنْتُ أَنْظُرُ فِي كِتَابِ فَاطِمَةَ (عليها السلام) لَيْسَ مِنْ مَلِكٍ يَمْلِكُ الارْضَ إِلا وَهُوَ مَكْتُوبٌ فِيهِ بِاسْمِهِ وَاسْمِ أَبِيهِ وَمَا وَجَدْتُ لِوُلْدِ الْحَسَنِ فِيهِ شَيْئاً.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from ‘Abd al-Samad ibn Bashir from Fudayl ibn Sukra who has said that once I went to abu ‘Abdallah (a. s.) and he said the following to me. “O Fudayl, do you know what at did I look just awhile before?” The narrator has said that he said to the Imams (a. s.), “No, I do not know.” The Imam (a. s.) said, “I was looking at the book of Fatima (a. s.). There is no king who would rule on earth with being listed therein by his name and the name of his father but I did not find the name of any of the descendent of al-Hassan therein.”

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2109

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) بَيْنَا أَبِي (عَلَيْهِ السَّلام) يَطُوفُ بِالْكَعْبَةِ إِذَا رَجُلٌ مُعْتَجِرٌ قَدْ قُيِّضَ لَهُ فَقَطَعَ عَلَيْهِ أُسْبُوعَهُ حَتَّى أَدْخَلَهُ إِلَى دَارٍ جَنْبَ الصَّفَا فَأَرْسَلَ إِلَيَّ فَكُنَّا ثَلاثَةً فَقَالَ مَرْحَباً يَا ابْنَ رَسُولِ الله ثُمَّ وَضَعَ يَدَهُ عَلَى رَأْسِي وَقَالَ بَارَكَ الله فِيكَ يَا أَمِينَ الله بَعْدَ آبَائِهِ يَا أَبَا جَعْفَرٍ إِنْ شِئْتَ فَأَخْبِرْنِي وَإِنْ شِئْتَ فَأَخْبَرْتُكَ وَإِنْ شِئْتَ سَلْنِي وَإِنْ شِئْتَ سَأَلْتُكَ وَإِنْ شِئْتَ فَاصْدُقْنِي وَإِنْ شِئْتَ صَدَقْتُكَ قَالَ كُلَّ ذَلِكَ أَشَاءُ قَالَ فَإِيَّاكَ أَنْ يَنْطِقَ لِسَانُكَ عِنْدَ مَسْأَلَتِي بِأَمْرٍ تُضْمِرُ لِي غَيْرَهُ قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ مَنْ فِي قَلْبِهِ عِلْمَانِ يُخَالِفُ أَحَدُهُمَا صَاحِبَهُ وَإِنَّ الله عَزَّ وَجَلَّ أَبَى أَنْ يَكُونَ لَهُ عِلْمٌ فِيهِ اخْتِلافٌ قَالَ هَذِهِ مَسْأَلَتِي وَقَدْ فَسَّرْتَ طَرَفاً مِنْهَا أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ الَّذِي لَيْسَ فِيهِ اخْتِلافٌ مَنْ يَعْلَمُهُ قَالَ أَمَّا جُمْلَةُ الْعِلْمِ فَعِنْدَ الله جَلَّ ذِكْرُهُ وَأَمَّا مَا لا بُدَّ لِلْعِبَادِ مِنْهُ فَعِنْدَ الاوْصِيَاءِ قَالَ فَفَتَحَ الرَّجُلُ عَجِيرَتَهُ وَاسْتَوَى جَالِساً وَتَهَلَّلَ وَجْهُهُ وَقَالَ هَذِهِ أَرَدْتُ وَلَهَا أَتَيْتُ زَعَمْتَ أَنَّ عِلْمَ مَا لا اخْتِلافَ فِيهِ مِنَ الْعِلْمِ عِنْدَ الاوْصِيَاءِ فَكَيْفَ يَعْلَمُونَهُ قَالَ كَمَا كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَعْلَمُهُ إِلا أَنَّهُمْ لا يَرَوْنَ مَا كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَرَى لانَّهُ كَانَ نَبِيّاً وَهُمْ مُحَدَّثُونَ وَأَنَّهُ كَانَ يَفِدُ إِلَى الله عَزَّ وَجَلَّ فَيَسْمَعُ الْوَحْيَ وَهُمْ لا يَسْمَعُونَ فَقَالَ صَدَقْتَ يَا ابْنَ رَسُولِ الله سَ‏آتِيكَ بِمَسْأَلَةٍ صَعْبَةٍ أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ مَا لَهُ لا يَظْهَرُ كَمَا كَانَ يَظْهَرُ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فَضَحِكَ أَبِي (عَلَيْهِ السَّلام) وَقَالَ أَبَى الله عَزَّ وَجَلَّ أَنْ يُطْلِعَ عَلَى عِلْمِهِ إِلا مُمْتَحَناً لِلايمَانِ بِهِ كَمَا قَضَى عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يَصْبِرَ عَلَى أَذَى قَوْمِهِ وَلا يُجَاهِدَهُمْ إِلا بِأَمْرِهِ فَكَمْ مِنِ اكْتِتَامٍ قَدِ اكْتَتَمَ بِهِ حَتَّى قِيلَ لَهُ فَاصْدَعْ بِما تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ وَايْمُ الله أَنْ لَوْ صَدَعَ قَبْلَ ذَلِكَ لَكَانَ آمِناً وَلَكِنَّهُ إِنَّمَا نَظَرَ فِي الطَّاعَةِ وَخَافَ الْخِلافَ فَلِذَلِكَ كَفَّ فَوَدِدْتُ أَنَّ عَيْنَكَ تَكُونُ مَعَ مَهْدِيِّ هَذِهِ الامَّةِ وَالْمَلائِكَةُ بِسُيُوفِ آلِ دَاوُدَ بَيْنَ السَّمَاءِ وَالارْضِ تُعَذِّبُ أَرْوَاحَ الْكَفَرَةِ مِنَ الامْوَاتِ وَتُلْحِقُ بِهِمْ أَرْوَاحَ أَشْبَاهِهِمْ مِنَ الاحْيَاءِ ثُمَّ أَخْرَجَ سَيْفاً ثُمَّ قَالَ هَا إِنَّ هَذَا مِنْهَا قَالَ فَقَالَ أَبِي إِي وَالَّذِي اصْطَفَى مُحَمَّداً عَلَى الْبَشَرِ قَالَ فَرَدَّ الرَّجُلُ اعْتِجَارَهُ وَقَالَ أَنَا إِلْيَاسُ مَا سَأَلْتُكَ عَنْ أَمْرِكَ وَبِي مِنْهُ جَهَالَةٌ غَيْرَ أَنِّي أَحْبَبْتُ أَنْ يَكُونَ هَذَا الْحَدِيثُ قُوَّةً لاصْحَابِكَ وَسَأُخْبِرُكَ بِ‏آيَةٍ أَنْتَ تَعْرِفُهَا إِنْ خَاصَمُوا بِهَا فَلَجُوا. قَالَ فَقَالَ لَهُ أَبِي إِنْ شِئْتَ أَخْبَرْتُكَ بِهَا قَالَ قَدْ شِئْتُ قَالَ إِنَّ شِيعَتَنَا إِنْ قَالُوا لاهْلِ الْخِلافِ لَنَا إِنَّ الله عَزَّ وَجَلَّ يَقُولُ لِرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ إِلَى آخِرِهَا فَهَلْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَعْلَمُ مِنَ الْعِلْمِ شَيْئاً لا يَعْلَمُهُ فِي تِلْكَ اللَّيْلَةِ أَوْ يَأْتِيهِ بِهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) فِي غَيْرِهَا فَإِنَّهُمْ سَيَقُولُونَ لا فَقُلْ لَهُمْ فَهَلْ كَانَ لِمَا عَلِمَ بُدٌّ مِنْ أَنْ يُظْهِرَ فَيَقُولُونَ لا فَقُلْ لَهُمْ فَهَلْ كَانَ فِيمَا أَظْهَرَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ عِلْمِ الله عَزَّ ذِكْرُهُ اخْتِلافٌ فَإِنْ قَالُوا لا فَقُلْ لَهُمْ فَمَنْ حَكَمَ بِحُكْمِ الله فِيهِ اخْتِلافٌ فَهَلْ خَالَفَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَيَقُولُونَ نَعَمْ فَإِنْ قَالُوا لا فَقَدْ نَقَضُوا أَوَّلَ كَلامِهِمْ فَقُلْ لَهُمْ مَا يَعْلَمُ تَأْوِيلَهُ إِلا الله وَالرَّاسِخُونَ فِي الْعِلْمِ فَإِنْ قَالُوا مَنِ الرَّاسِخُونَ فِي الْعِلْمِ فَقُلْ مَنْ لا يَخْتَلِفُ فِي عِلْمِهِ فَإِنْ قَالُوا فَمَنْ هُوَ ذَاكَ فَقُلْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَاحِبَ ذَلِكَ فَهَلْ بَلَّغَ أَوْ لا فَإِنْ قَالُوا قَدْ بَلَّغَ فَقُلْ فَهَلْ مَاتَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْخَلِيفَةُ مِنْ بَعْدِهِ يَعْلَمُ عِلْماً لَيْسَ فِيهِ اخْتِلافٌ فَإِنْ قَالُوا لا فَقُلْ إِنَّ خَلِيفَةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُؤَيَّدٌ وَلا يَسْتَخْلِفُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا مَنْ يَحْكُمُ بِحُكْمِهِ وَإِلا مَنْ يَكُونُ مِثْلَهُ إِلا النُّبُوَّةَ وَإِنْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمْ يَسْتَخْلِفْ فِي عِلْمِهِ أَحَداً فَقَدْ ضَيَّعَ مَنْ فِي أَصْلابِ الرِّجَالِ مِمَّنْ يَكُونُ بَعْدَهُ فَإِنْ قَالُوا لَكَ فَإِنَّ عِلْمَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ مِنَ الْقُرْآنِ فَقُلْ حم. وَالْكِتابِ الْمُبِينِ. إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فِيها إِلَى قَوْلِهِ إِنَّا كُنَّا مُرْسِلِينَ فَإِنْ قَالُوا لَكَ لا يُرْسِلُ الله عَزَّ وَجَلَّ إِلا إِلَى نَبِيٍّ فَقُلْ هَذَا الامْرُ الْحَكِيمُ الَّذِي يُفْرَقُ فِيهِ هُوَ مِنَ الْمَلائِكَةِ وَالرُّوحِ الَّتِي تَنْزِلُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ أَوْ مِنْ سَمَاءٍ إِلَى أَرْضٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى سَمَاءٍ فَلَيْسَ فِي السَّمَاءِ أَحَدٌ يَرْجِعُ مِنْ طَاعَةٍ إِلَى مَعْصِيَةٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى أَرْضٍ وَأَهْلُ الارْضِ أَحْوَجُ الْخَلْقِ إِلَى ذَلِكَ فَقُلْ فَهَلْ لَهُمْ بُدٌّ مِنْ سَيِّدٍ يَتَحَاكَمُونَ إِلَيْهِ فَإِنْ قَالُوا فَإِنَّ الْخَلِيفَةَ هُوَ حَكَمُهُمْ فَقُلْ الله وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ إِلَى قَوْلِهِ خالِدُونَ لَعَمْرِي مَا فِي الارْضِ وَلا فِي السَّمَاءِ وَلِيٌّ لله عَزَّ ذِكْرُهُ إِلا وَهُوَ مُؤَيَّدٌ وَمَنْ أُيِّدَ لَمْ يُخْطِ وَمَا فِي الارْضِ عَدُوٌّ لله عَزَّ ذِكْرُهُ إِلا وَهُوَ مَخْذُولٌ وَمَنْ خُذِلَ لَمْ يُصِبْ كَمَا أَنَّ الامْرَ لا بُدَّ مِنْ تَنْزِيلِهِ مِنَ السَّمَاءِ يَحْكُمُ بِهِ أَهْلُ الارْضِ كَذَلِكَ لا بُدَّ مِنْ وَالٍ فَإِنْ قَالُوا لا نَعْرِفُ هَذَا فَقُلْ لَهُمْ قُولُوا مَا أَحْبَبْتُمْ أَبَى الله عَزَّ وَجَلَّ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يَتْرُكَ الْعِبَادَ وَلا حُجَّةَ عَلَيْهِمْ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ثُمَّ وَقَفَ فَقَالَ هَاهُنَا يَا ابْنَ رَسُولِ الله بَابٌ غَامِضٌ أَ رَأَيْتَ إِنْ قَالُوا حُجَّةُ الله الْقُرْآنُ قَالَ إِذَنْ أَقُولَ لَهُمْ إِنَّ الْقُرْآنَ لَيْسَ بِنَاطِقٍ يَأْمُرُ وَيَنْهَى وَلَكِنْ لِلْقُرْآنِ أَهْلٌ يَأْمُرُونَ وَيَنْهَوْنَ وَأَقُولَ قَدْ عَرَضَتْ لِبَعْضِ أَهْلِ الارْضِ مُصِيبَةٌ مَا هِيَ فِي السُّنَّةِ وَالْحُكْمِ الَّذِي لَيْسَ فِيهِ اخْتِلافٌ وَلَيْسَتْ فِي الْقُرْآنِ أَبَى الله لِعِلْمِهِ بِتِلْكَ الْفِتْنَةِ أَنْ تَظْهَرَ فِي الارْضِ وَلَيْسَ فِي حُكْمِهِ رَادٌّ لَهَا وَمُفَرِّجٌ عَنْ أَهْلِهَا فَقَالَ هَاهُنَا تَفْلُجُونَ يَا ابْنَ رَسُولِ الله أَشْهَدُ أَنَّ الله عَزَّ ذِكْرُهُ قَدْ عَلِمَ بِمَا يُصِيبُ الْخَلْقَ مِنْ مُصِيبَةٍ فِي الارْضِ أَوْ فِي أَنْفُسِهِمْ مِنَ الدِّينِ أَوْ غَيْرِهِ فَوَضَعَ الْقُرْآنَ دَلِيلاً قَالَ فَقَالَ الرَّجُلُ هَلْ تَدْرِي يَا ابْنَ رَسُولِ الله دَلِيلَ مَا هُوَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) نَعَمْ فِيهِ جُمَلُ الْحُدُودِ وَتَفْسِيرُهَا عِنْدَ الْحُكْمِ فَقَالَ أَبَى الله أَنْ يُصِيبَ عَبْداً بِمُصِيبَةٍ فِي دِينِهِ أَوْ فِي نَفْسِهِ أَوْ فِي مَالِهِ لَيْسَ فِي أَرْضِهِ مِنْ حُكْمِهِ قَاضٍ بِالصَّوَابِ فِي تِلْكَ الْمُصِيبَةِ قَالَ فَقَالَ الرَّجُلُ أَمَّا فِي هَذَا الْبَابِ فَقَدْ فَلَجْتَهُمْ بِحُجَّةٍ إِلا أَنْ يَفْتَرِيَ خَصْمُكُمْ عَلَى الله فَيَقُولَ لَيْسَ لله جَلَّ ذِكْرُهُ حُجَّةٌ وَلَكِنْ أَخْبِرْنِي عَنْ تَفْسِيرِ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ علي (عَلَيْهِ السَّلام) وَلا تَفْرَحُوا بِما آتاكُمْ قَالَ فِي أَبِي فُلانٍ وَأَصْحَابِهِ وَاحِدَةٌ مُقَدِّمَةٌ وَوَاحِدَةٌ مُؤَخِّرَةٌ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ علي (عَلَيْهِ السَّلام) وَلا تَفْرَحُوا بِما آتاكُمْ مِنَ الْفِتْنَةِ الَّتِي عَرَضَتْ لَكُمْ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ الرَّجُلُ أَشْهَدُ أَنَّكُمْ أَصْحَابُ الْحُكْمِ الَّذِي لا اخْتِلافَ فِيهِ ثُمَّ قَامَ الرَّجُلُ وَذَهَبَ فَلَمْ أَرَهُ.

1. Muhammad ibn abu ‘Abdallah and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, both of them from al-Hassan ibn al-‘Abbas ibn al-Harish from abu Ja‘far al-Thani (a. s.) who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘Once while my father was walking around the Ka‘ba for Tawaf a man who had covered his face partially with his turban suddenly came by. He caused discontinuation in the Tawaf of the Imam (a. s.) and took him (a. s.) to a house adjacent to al-Safa. He sent for me also and then we were there three of us. He said, “Welcome, the child of the Messenger of Allah. He then placed his hand over my head and said, ‘May Allah place blessings in you, the trustworthy one before Allah after his ancestors. O abu Ja‘far (a. s.), if you like you may tell me, and if you like I can tell you. If you like you may ask me and if you want I will ask you. If you would like affirm what I will say and if you would want I will affirm what you will say. The Imam (a. s.) said, “I like all of it.” He then said, “You must never let your tongue answer me with something that is otherwise in your conscious.” The Imam (a. s.) said, “Such would do one in whose heart there would exist two kinds of knowledge, one opposing the other. Allah, the Most Holy, the Most High, disdains to have a knowledge that is not harmonious.” He then said, “This is my question. You just explained one part of it. “Tell me about this knowledge that is so harmonious and without difference. Who has (knows) it?” The Imam (a. s.) said, “The whole of knowledge is before Allah, Majestic is Whose Name. The knowledge that people need is with the executor of the will of (prophets). The narrator has said that he then removed the covering from his face, set down straight, his face looked more cheerful and he said, “This is what I wanted and for this I have come. You think that the knowledge that is free of differences is with the executors of the wills of the prophets. How do they know it?” The Imam (a. s.) said, “Just as the Messenger of Allah knew it except that they do not see what the Messenger of Allah would see. It is because that he was a prophet and they are the Muhaddithun, spokesmen of the Divine message. The Messenger of Allah, when as a delegate before Allah, the Most Holy, the Most High, would hear whatever would have been communicated to him as (Wahy) but they do not hear such communications.” He then said, “You have spoken the truth, O child of the Messenger of Allah. I now ask you a more difficult question. Tell me, why does this knowledge not appear as was it with the Messenger of Allah?” The narrator has said that my father then smiled and said, “Allah, the Most Holy, the Most High, disdains to let those people have information about His knowledge whom He has not yet tested with faith. (Such test) was carried out on the Messenger of Allah in the form of his en during the suffering caused to him from his people so much so that he would struggle against them with His permission. Many times he would withhold matters that would disappoint his people until he was commanded sternly to convey to them the commandments that he had received and disregard the pagans. “Preach what you have been commanded to and stay away from the pagans.” (15:94) “I swear by Allah, had he conveyed the commandments he would have been perfectly safe. He, in fact, considered the obedience and feared differences. For this reason he would withhold. I would love that you would keep your eye upon the advent of al-Mahdi (the guide) of this nation. (A time) when the angels with the sword of the family of David would make the dead spirits of the unbelievers between the heavens and the earth test the results of their evil deeds and force the spirits of the living ones like them to join the unbelievers. “He then drew a sword and said, “Here it is. This is one of them.” The narrator has said, “Then my father said, “Yes, that is very true, I swear by the One Who chose Muhammad from among the mankind.” The narrator has said that then the man drew the cover over his face and said, “I am Ilyas. I did not ask you those questions about that because I did not know them. I only loved that this conversation and narration strengthen your followers. I will tell you about a sign and evidence that you know if they (your followers) would debate others, your friends will win. The narrator has said that my father then said to him, “If you would like I can tell you about it (the sign and evidence).” He then said, “I would wish to hear it from you.” The Imam (a. s.) said, “If our followers would say to those who differ from us, “Allah, the Most Holy, the Most High says to His Messenger, “We revealed the Quran on the Night of Destiny ((97:1). Would that you knew what the Night of Destiny is! (97:2). (Worship) on the Night of Destiny is better than (worship) for a thousand months (97:3). On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone’s destiny) (97:4). This Night is all peace until the break of dawn” (97:5). “Did the Messenger of Allah know of the knowledge of things that he did not know at that night or what Jibril would bring to him at other times? The opposition will say, “No, there was nothing the Messenger of Allah did not know.” Say to the opposition, “Was it necessary for the Messenger of Allah to express such knowledge?” The opposition will say, “No, it was not necessary.” Say to them, “Was there any difference and disharmony in the knowledge that the Messenger of Allah had received from Allah?” If the opposition would say, “No, there was no disharmony, “ ask them, “If one would judge by the laws of Allah with disharmony, has he opposed the Messenger of Allah?” They will say, “Yes, he has opposed the Messenger of Allah.” However, if they say, “No, he has not opposed the Messenger of Allah, they have invalidated their starting point”. Say to them, “No one knows its interpretation except Allah and those who are well-grounded in knowledge.” If they would ask, “Who are the ones well-grounded in knowledge?” Say, “They are those in whose knowledge there is no disharmony.” If they would ask, “Who is he?” Say, “the Messenger of Allah was such a person. Did he convey such knowledge to the first one (Khalifa)?” If they say, “Yes, the Messenger of Allah did convey.” Ask, “Did the Messenger of Allah die and the Khalifa after him had the knowledge free of disharmony ?” If they would say, “No, there was no such Khalifa with the knowledge free of disharmony.” Say, “(This is not logical.) The successor of the Messenger of Allah is supported (has the Divine support) and the Messenger of Allah does not appoint a Khalifa who would not judge by the laws of Allah. The Messenger of Allah will not appoint a Khalifa except one who is just like him, excluding prophet-hood. If the Messenger of Allah did not appoint a Khalifa in his knowledge anyone, he ( Allah forbid) caused to go astray the people of coming generations.” “If the opposition would say, “The knowledge of the Messenger of Allah was from the Holy Quran.” Say, “What about the following verses of the holy Quran that speak about the matters after the death of the Holy Prophet (s. a.), ‘I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind (44:3). On this night, every absolute command coming from Us becomes distinguishable (44:4). The command that We have been sending (44:5) as a mercy (for the human being) from your Lord. . .’” (44:6). “If the opposition would say, “Allah, the Most Holy, the Most High, sends only prophets.” Say, “These distinguishable commands that come is from the angels and the spirit. They come from one heaven to the other. In the heavens there is no one to whom obedience and disobedience would apply.” “If the opposition would say, “They come from the heavens to earth and the people of earth are in dire need of such commands.” Say to them, “Is it necessary for them to have a leader who would judge among them?” If they say, “The Khalifa will judge for them.” Ask them about the meaning of the following verse of the Holy Quran. “God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.” (2:257) “I swear by my life that all those in the heavens and on earth who are under the guardian-ship of Allah, the Most Holy, the Most High, are supported (Divinely) and protected. Those who are supported and protected do not make mistakes. All the enemies of Allah, the Most Holy, the Most High, in the heavens and on earth suffer defeat. Those who are defeated they do not deal in a rightful way. Just as it is necessary that the command must come from the heavens for the people of earth in the same way it is necessary to have a Wali (one who possesses Divine authority).” “If the opposition would say, “We do not know such a person.” Say to them, “Say whatever you may like. Allah, the Most Holy, the Most High, disdains to leave, after Muhammad (s. a.) the servants without one who would possess Dinvine authority.” The narrator has said that he then stopped and said, “This, O child of the Messenger of Allah, is a delicate point. Consider if they would say, “The Holy Quran is the Divine authority.” The Imam (a. s.) said, “Then I will say, ‘The Holy Quran does not speak, issue commands and prohibitions. The people of Quran issue commands and prohibitions. I would further say, “Allah would disdain to see a certain affliction (difficult issue) would befall to the people of the earth, and there is no law about it in the Sunnah or a ruling free of differences and it is not in the Quran. He would disdain to have such thing in His knowledge to take place on earth and there would be nothing in His judgment to stop it from happening or the means to provide relief.” He then said, “Here you gain victory, O child of the Messenger of Allah. I testify that Allah, the Most Holy, the Most High, certainly knows what kinds of afflictions and sufferings may befall people of the earth in their lives and in their religion etc. He then set the Holy Quran as a guide.” The narrator has said that the man then said, “Do you, O child of the Messenger of Allah, know what kind of guide it is ?” Abu Ja‘far (a. s.) said said, “Yes, in it there are the general principles of laws and its interpretation when judgment would be issued. He said that Allah disdains to see His servant is afflicted with hardships in his religion, his life or his property and there would be no one on His earth whose judgment would decide truthfully and in the right way to remove the suffering.” The narrator has said that the man then said, “In this matter you have gained victory unless your enemies would falsely ascribe lies to Allah and say, ‘Allah, the Most Holy, the Most High, does not have anyone who would possess Divine authority.’ However, tell me about the interpretation of: “. . so that you would not grieve over what you have lost nor become extremely happy about what God has granted to you. . .” (57:23) The Imam (a. s.) said, “It refers to abu so and so and his people. One of the verses is placed before and the other is placed afterwards (in two different places).” Grief over the loss applies to Amir al-Mu’minin Ali (a. s.) only’. “. . nor become extremely happy about what God has granted to you. .” refers to the mischief that you faced after the death of the Messenger of Allah. The man then said, “I testify that you are the Divine authorities in whose judgment there is no disharmony.” The man then stood up and went and I did not see him any more.”

ضعيف

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2110

2ـ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَبِي جَالِسٌ وَعِنْدَهُ نَفَرٌ إِذَا اسْتَضْحَكَ حَتَّى اغْرَوْرَقَتْ عَيْنَاهُ دُمُوعاً ثُمَّ قَالَ هَلْ تَدْرُونَ مَا أَضْحَكَنِي قَالَ فَقَالُوا لا قَالَ زَعَمَ ابْنُ عَبَّاسٍ أَنَّهُ مِنَ الَّذِينَ قالُوا رَبُّنَا الله ثُمَّ اسْتَقامُوا فَقُلْتُ لَهُ هَلْ رَأَيْتَ الْمَلائِكَةَ يَا ابْنَ عَبَّاسٍ تُخْبِرُكَ بِوَلايَتِهَا لَكَ فِي الدُّنْيَا وَالاخِرَةِ مَعَ الامْنِ مِنَ الْخَوْفِ وَالْحُزْنِ قَالَ فَقَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ وَقَدْ دَخَلَ فِي هَذَا جَمِيعُ الامَّةِ فَاسْتَضْحَكْتُ ثُمَّ قُلْتُ صَدَقْتَ يَا ابْنَ عَبَّاسٍ أَنْشُدُكَ الله هَلْ فِي حُكْمِ الله جَلَّ ذِكْرُهُ اخْتِلافٌ قَالَ فَقَالَ لا فَقُلْتُ مَا تَرَى فِي رَجُلٍ ضَرَبَ رَجُلاً أَصَابِعَهُ بِالسَّيْفِ حَتَّى سَقَطَتْ ثُمَّ ذَهَبَ وَأَتَى رَجُلٌ آخَرُ فَأَطَارَ كَفَّهُ فَأُتِيَ بِهِ إِلَيْكَ وَأَنْتَ قَاضٍ كَيْفَ أَنْتَ صَانِعٌ قَالَ أَقُولُ لِهَذَا الْقَاطِعِ أَعْطِهِ دِيَةَ كَفِّهِ وَأَقُولُ لِهَذَا الْمَقْطُوعِ صَالِحْهُ عَلَى مَا شِئْتَ وَابْعَثْ بِهِ إِلَى ذَوِي عَدْلٍ قُلْتُ جَاءَ الاخْتِلافُ فِي حُكْمِ الله عَزَّ ذِكْرُهُ وَنَقَضْتَ الْقَوْلَ الاوَّلَ أَبَى الله عَزَّ ذِكْرُهُ أَنْ يُحْدِثَ فِي خَلْقِهِ شَيْئاً مِنَ الْحُدُودِ وَلَيْسَ تَفْسِيرُهُ فِي الارْضِ اقْطَعْ قَاطِعَ الْكَفِّ أَصْلاً ثُمَّ أَعْطِهِ دِيَةَ الاصَابِعِ هَكَذَا حُكْمُ الله لَيْلَةً يَنْزِلُ فِيهَا أَمْرُهُ إِنْ جَحَدْتَهَا بَعْدَ مَا سَمِعْتَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَدْخَلَكَ الله النَّارَ كَمَا أَعْمَى بَصَرَكَ يَوْمَ جَحَدْتَهَا عَلَى ابْنِ أَبِي طَالِبٍ قَالَ فَلِذَلِكَ عَمِيَ بَصَرِي قَالَ وَمَا عِلْمُكَ بِذَلِكَ فَوَ الله إِنْ عَمِيَ بَصَرِي إِلا مِنْ صَفْقَةِ جَنَاحِ الْمَلَكِ قَالَ فَاسْتَضْحَكْتُ ثُمَّ تَرَكْتُهُ يَوْمَهُ ذَلِكَ لِسَخَافَةِ عَقْلِهِ ثُمَّ لَقِيتُهُ فَقُلْتُ يَا ابْنَ عَبَّاسٍ مَا تَكَلَّمْتَ بِصِدْقٍ مِثْلِ أَمْسِ قَالَ لَكَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) إِنَّ لَيْلَةَ الْقَدْرِ فِي كُلِّ سَنَةٍ وَإِنَّهُ يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ أَمْرُ السَّنَةِ وَإِنَّ لِذَلِكَ الامْرِ وُلاةً بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْتَ مَنْ هُمْ فَقَالَ أَنَا وَأَحَدَ عَشَرَ مِنْ صُلْبِي أَئِمَّةٌ مُحَدَّثُونَ فَقُلْتَ لا أَرَاهَا كَانَتْ إِلا مَعَ رَسُولِ الله فَتَبَدَّى لَكَ الْمَلَكُ الَّذِي يُحَدِّثُهُ فَقَالَ كَذَبْتَ يَا عَبْدَ الله رَأَتْ عَيْنَايَ الَّذِي حَدَّثَكَ بِهِ عَلِيٌّ وَلَمْ تَرَهُ عَيْنَاهُ وَلَكِنْ وَعَى قَلْبُهُ وَوُقِرَ فِي سَمْعِهِ ثُمَّ صَفَقَكَ بِجَنَاحِهِ فَعَمِيتَ قَالَ فَقَالَ ابْنُ عَبَّاسٍ مَا اخْتَلَفْنَا فِي شَيْ‏ءٍ فَحُكْمُهُ إِلَى الله فَقُلْتُ لَهُ فَهَلْ حَكَمَ الله فِي حُكْمٍ مِنْ حُكْمِهِ بِأَمْرَيْنِ قَالَ لا فَقُلْتُ هَاهُنَا هَلَكْتَ وَأَهْلَكْتَ.

2. (Through the same chain of narrators) it has been narrated from Abi ‘Abdillah (a. s.) who has said the following. “Once, in a meeting in the presence of my father with a group of people also present my father smiled and (the feeling was quite intense it caused) tears flooded his eyes. He then asked, “Do you know what made me laugh?” The narrator has said that they said, “No, we do not know the reason.” The Imam (a. s.) said, “Ibn ‘Abbas thinks he is of the people mention in the following verse of the Holy Quran. “To those who have said, “God is our Lord, “ and who have remained steadfast to their belief, the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you.” (41:30). I asked him, “Have you seen the angels, O Ibn ‘Abbas, telling you of the fact that they guard and protect you in this and the next world and provide you complete protection and security from fear and sadness?” The Imam (a. s.) then said that Ibn ‘Abbas said, “Believers are each other’s brothers. . .” (49:10) the whole community is included in this verse.” I then laughed.” Then I said, “O Ibn ‘Abbas, you (perhaps) are right. However, I ask you to swear to Allah and answer me truthfully. Is there any disharmony in the judgment of Allah, Majestic is Whose mention?” He said, “No, there is no disharmony in His judgment.” “I then asked him, “How would you judge the case in which a man strikes the fingers of another man with a sword until they fall. Then another man comes and cuts off his palm. He is brought to you and you are the judge. How would you then judge?” He said, “I will order the one who cut off the palm to pay compensation for the whole hand. I will ask the affected party to reach a settlement with the defendant and for this purpose I send them to the people of justice (arbitrator).” I said, “(In your judgment) disharmony has come in the laws of Allah, Majestic is Whose mention, thus, you invalidated what you said before (that there is no disharmony in the laws and judgment of Allah). Allah, Majestic is Whose mention, disdains to let a judicial case remain on earth without a clarified rule. You must order, as a judge, to cut the palm of the defendant totally and pay compensation for the fingers. Thus, is the judgment of Allah at the night wherein His orders descend. If you would reject after hearing from the Messenger of Allah then Allah will send you to fire just as He blinded you on the day you hid the (truth) in favor of Ali ibn abu Talib (a. s.).” Ibn ‘Abbas then said, “Is that why my eyes have become blind?” He further said, “How would you know that? I swear by Allah that my eyes turned blind only because of the flapping of the wing of the angel.” The Imam (a. s.) said, “That made me laugh. I left him that day because of the silliness (dark and dullness) in his intellect and reason. I then met him latter and said to him, “O Ibn ‘Abbas, you have not spoken as true as you did yesterday. Ali ibn abu Talib (a. s.) told you that the Night of Determination comes every year. On that night the command for the whole year comes down. For that matter and command is the people with Divine authority after the Messenger of Allah. You then asked, “Who are these people?” He (Ali (a. s.) said, “I myself and the eleven men from my descendents will be the Imams (leaders with divine authority) and the (people to whom angels speak) Muhaddathun.” You then said, “I do not see it (Night of Determination) except with the Messenger of Allah. Then the angel appeared to you; the angels that was speaking to him and said, “O ‘Abdallah, you have lied. My eyes see it (the Night of Determination). of which Ali (a. s.) spoke to you. His (Ali’s ) eyes did not see him (the angel) but his heart understood (the presence of the angel) and he impacted his ears. Then he (angel) flapped you with his wing and you turned blind.” Ibn ‘Abbas then said, “In the matters that we dispute it is up to Allah to judge.” I then said to him, “Has Allah judged one case with two judgments?” He replied, “No, Allah has not done so.” I then said, “Here you perish and cause others to perish.”

سنده كما تقدم

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2111

3ـ وَبِهَذَا الاسْنَادِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ الله عَزَّ وَجَلَّ فِي لَيْلَةِ الْقَدْرِ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ يَقُولُ يَنْزِلُ فِيهَا كُلُّ أَمْرٍ حَكِيمٍ وَالْمُحْكَمُ لَيْسَ بِشَيْئَيْنِ إِنَّمَا هُوَ شَيْ‏ءٌ وَاحِدٌ فَمَنْ حَكَمَ بِمَا لَيْسَ فِيهِ اخْتِلافٌ فَحُكْمُهُ مِنْ حُكْمِ الله عَزَّ وَجَلَّ وَمَنْ حَكَمَ بِأَمْرٍ فِيهِ اخْتِلافٌ فَرَأَى أَنَّهُ مُصِيبٌ فَقَدْ حَكَمَ بِحُكْمِ الطَّاغُوتِ إِنَّهُ لَيَنْزِلُ فِي لَيْلَةِ الْقَدْرِ إِلَى وَلِيِّ الامْرِ تَفْسِيرُ الامُورِ سَنَةً سَنَةً يُؤْمَرُ فِيهَا فِي أَمْرِ نَفْسِهِ بِكَذَا وَكَذَا وَفِي أَمْرِ النَّاسِ بِكَذَا وَكَذَا وَإِنَّهُ لَيَحْدُثُ لِوَلِيِّ الامْرِ سِوَى ذَلِكَ كُلَّ يَوْمٍ عِلْمُ الله عَزَّ وَجَلَّ الْخَاصُّ وَالْمَكْنُونُ الْعَجِيبُ الْمَخْزُونُ مِثْلُ مَا يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ مِنَ الامْرِ ثُمَّ قَرَأَ وَلَوْ أَنَّ ما فِي الارْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ ما نَفِدَتْ كَلِماتُ الله إِنَّ الله عَزِيزٌ حَكِيمٌ.

3. Through the same chain of narrators it is narrated from abu Ja‘far (a. s.) who has said the following. “Allah, the Most Holy, the Most High, has said about the Night of Determination, “. . every absolute command coming from Us becomes distinguishable.” (44:4) He has said that absolute and strong command. Absolute and strong command is not two things. It is only one thing. One who judges without disharmony and differences his judgment is of the judgment of Allah, the Most Holy, the Most High. Whoever would judge in disharmonious manner with differences and considers it as the rightful way of judging he has judged with the judgment of the devil. It is certain that on the Night of Determination the explanation and clarification of all issues of the year comes to the man who possesses Divine authority. On that Night the Wali al-’Amr (the man who possesses Divine authority) receives commands about his self for so and so, and about the affairs of the people in so and so. It also is certain that for the man with Divine authority, besides this, every year, there comes the knowledge of Allah, the Most Holy, the Most High. (There comes to him) the exclusive knowledge, the hidden, the wonderful and the treasured knowledge of Allah. It comes just in the Night of Determination comes the command. Then he recited. “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise.” (31:27).

السند كما مر

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2112

4ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِ يَقُولُ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ صَدَقَ الله عَزَّ وَجَلَّ أَنْزَلَ الله الْقُرْآنَ فِي لَيْلَةِ الْقَدْرِ وَما أَدْراكَ ما لَيْلَةُ الْقَدْرِ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا أَدْرِي قَالَ الله عَزَّ وَجَلَّ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ قَالَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهَلْ تَدْرِي لِمَ هِيَ خَيْرٌ مِنْ أَلْفِ شَهْرٍ قَالَ لا قَالَ لانَّهَا تَنَزَّلُ فِيهَا الْمَلائِكَةُ وَالرُّوحُ بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ وَإِذَا أَذِنَ الله عَزَّ وَجَلَّ بِشَيْ‏ءٍ فَقَدْ رَضِيَهُ سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ يَقُولُ تُسَلِّمُ عَلَيْكَ يَا مُحَمَّدُ مَلائِكَتِي وَرُوحِي بِسَلامِي مِنْ أَوَّلِ مَا يَهْبِطُونَ إِلَى مَطْلَعِ الْفَجْرِ ثُمَّ قَالَ فِي بَعْضِ كِتَابِهِ وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً فِي إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَقَالَ فِي بَعْضِ كِتَابِهِ وَما مُحَمَّدٌ إِلا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى‏ أَعْقابِكُمْ وَمَنْ يَنْقَلِبْ عَلى‏ عَقِبَيْهِ فَلَنْ يَضُرَّ الله شَيْئاً وَسَيَجْزِي الله الشَّاكِرِينَ يَقُولُ فِي الايَةِ الاولَى إِنَّ مُحَمَّداً حِينَ يَمُوتُ يَقُولُ أَهْلُ الْخِلافِ لامْرِ الله عَزَّ وَجَلَّ مَضَتْ لَيْلَةُ الْقَدْرِ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَهَذِهِ فِتْنَةٌ أَصَابَتْهُمْ خَاصَّةً وَبِهَا ارْتَدُّوا عَلَى أَعْقَابِهِمْ لانَّهُمْ إِنْ قَالُوا لَمْ تَذْهَبْ فَلا بُدَّ أَنْ يَكُونَ لله عَزَّ وَجَلَّ فِيهَا أَمْرٌ وَإِذَا أَقَرُّوا بِالامْرِ لَمْ يَكُنْ لَهُ مِنْ صَاحِبٍ بُدٌّ.

4. Through the same chain of narrators it is narrated from abu ‘Abdallah (a. s.) who has said the following. “Imam Ali ibn al-Husayn (a. s.) would say, “We revealed the Quran on the Night of Destiny ((97:1) Allah, the Most Holy, the Most High, has certainly said the truth has reveal the Holy Quran on the Night of Determination. “Would that you knew what the Night of Destiny is! (97:2)” the Messenger of Allah said, “I do not know.” Allah, the Most Holy, the Most High, said, “(Worship) on the Night of Destiny is better than (worship) for a thousand months (that are other than the Night of Determinatio).” (97:3) He asked the Messenger of Allah, “Do you know why it is better than a thousand nights?” the Messenger of Allah said, “No, I do not know.” He said, “It is because on that Night the angels and the Spirit come down by the permission of their Lord for all matters. When Allah, the Most Holy, the Most High, would grant permission for a matter it means that He has agreed.” “This Night is all peace until the break of dawn.” (97:5) He says, “O Muhammad, My angels salute you and My spirit with peaceful greetings from beginning of the time they come down until dawn of that night. Then He has said in another part of His book, “Guard yourselves against discord among yourselves so that it will not mislead anyone of you, especially the unjust, and know that God’s retribution is most severe.” (8:25) It is about the Night of Determination. He has also said in His book, “Muhammad is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks.” (3:144) In the verse He has said that when Muhammad will die the opposition to the command of Allah, the Most Holy, the Most High, will say , “The Night of Determination has gone along with the Messenger of Allah.” This is the first clamity that has befallen them exclusively. With this they returned back to their old ways. Had they not said so, it would have been necessary to believe that Allah, the Most Holy, the Most High, has His commands on that Night. Once they would affirm and acknowledge the command (delegation of Divine authority) it would have become necessary to believe in the existence of the man who possesses Divine authority.”

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2113

5ـ وَعَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ علي (عَلَيْهِ السَّلام) كَثِيراً مَا يَقُولُ مَا اجْتَمَعَ التَّيْمِيُّ وَالْعَدَوِيُّ عِنْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ يَقْرَأُ إِنَّا أَنْزَلْنَاهُ بِتَخَشُّعٍ وَبُكَاءٍ فَيَقُولانِ مَا أَشَدَّ رِقَّتَكَ لِهَذِهِ السُّورَةِ فَيَقُولُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِمَا رَأَتْ عَيْنِي وَوَعَى قَلْبِي وَلِمَا يَرَى قَلْبُ هَذَا مِنْ بَعْدِي فَيَقُولانِ وَمَا الَّذِي رَأَيْتَ وَمَا الَّذِي يَرَى قَالَ فَيَكْتُبُ لَهُمَا فِي التُّرَابِ تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيها بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ قَالَ ثُمَّ يَقُولُ هَلْ بَقِيَ شَيْ‏ءٌ بَعْدَ قَوْلِهِ عَزَّ وَجَلَّ كُلِّ أَمْرٍ فَيَقُولانِ لا فَيَقُولُ هَلْ تَعْلَمَانِ مَنِ الْمُنْزَلُ إِلَيْهِ بِذَلِكَ فَيَقُولانِ أَنْتَ يَا رَسُولَ الله فَيَقُولُ نَعَمْ فَيَقُولُ هَلْ تَكُونُ لَيْلَةُ الْقَدْرِ مِنْ بَعْدِي فَيَقُولانِ نَعَمْ قَالَ فَيَقُولُ فَهَلْ يَنْزِلُ ذَلِكَ الامْرُ فِيهَا فَيَقُولانِ نَعَمْ قَالَ فَيَقُولُ إِلَى مَنْ فَيَقُولانِ لا نَدْرِي فَيَأْخُذُ بِرَأْسِي وَيَقُولُ إِنْ لَمْ تَدْرِيَا فَادْرِيَا هُوَ هَذَا مِنْ بَعْدِي قَالَ فَإِنْ كَانَا لَيَعْرِفَانِ تِلْكَ اللَّيْلَةَ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ شِدَّةِ مَا يُدَاخِلُهُمَا مِنَ الرُّعْبِ.

5. Through the same chain of narrators it is narrated from abu Ja‘far (a. s.) who has said the following. “Ali (a. s.) would say very often, “(What for) al-Taymies and al-‘Adawies have gathered around the Messenger of Allah (s. a.). He, the Messenger of Allah, would read, “We have revealed it on the Night of Determination” very humbly and tearfully. They (al-Taymi and al-‘Adwi) would say, “How intense is the tenderness that this chapter causes to your heart.” The Messenger of Allah would say, “It is because what my eyes see and my heart has stored and for what the heart of this (Ali (a. s.) will experience after me.” They would ask, “What is it that you have seen and what is it that he will experience?” The narrator has said that he would write for the two on the soil, “On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone’s destiny).” (97:4) The narrator has said that he, the Messenger of Allah would say, “Has anything else left (untold) after of Allah, the Most Holy, the Most High, All matters?” The two would say, “No, nothing is left untold.” He then would ask them, “Do you know to who it will be revealed?” The two would say, “To you, O the Messenger of Allah.” He then would say, “Will there be the Night of Determination after me?” The two would say, “Yes, there will be that night.” He then would ask, “To who (the angels and the Spirit will come)?” The two would say, “We do not know.” He then would hold my head and say, “If the two of you do not know now you must know, he is this after me.” The narrator has said that it is certain that the two would know that night, after the Messenger of Allah, because of the sever apprehension that they would go through.”

مثل السند السابق

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2114

6ـ وَعَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ يَا مَعْشَرَ الشِّيعَةِ خَاصِمُوا بِسُورَةِ إِنَّا أَنْزَلْنَاهُ تَفْلُجُوا فَوَ الله إِنَّهَا لَحُجَّةُ الله تَبَارَكَ وَتَعَالَى عَلَى الْخَلْقِ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّهَا لَسَيِّدَةُ دِينِكُمْ وَإِنَّهَا لَغَايَةُ عِلْمِنَا يَا مَعْشَرَ الشِّيعَةِ خَاصِمُوا بِ حم وَالْكِتابِ الْمُبِينِ إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فَإِنَّهَا لِوُلاةِ الامْرِ خَاصَّةً بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا مَعْشَرَ الشِّيعَةِ يَقُولُ الله تَبَارَكَ وَتَعَالَى وَإِنْ مِنْ أُمَّةٍ إِلا خَلا فِيها نَذِيرٌ قِيلَ يَا أَبَا جَعْفَرٍ نَذِيرُهَا مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ صَدَقْتَ فَهَلْ كَانَ نَذِيرٌ وَهُوَ حَيٌّ مِنَ الْبِعْثَةِ فِي أَقْطَارِ الارْضِ فَقَالَ السَّائِلُ لا قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) أَ رَأَيْتَ بَعِيثَهُ أَ لَيْسَ نَذِيرَهُ كَمَا أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي بِعْثَتِهِ مِنَ الله عَزَّ وَجَلَّ نَذِيرٌ فَقَالَ بَلَى قَالَ فَكَذَلِكَ لَمْ يَمُتْ مُحَمَّدٌ إِلا وَلَهُ بَعِيثٌ نَذِيرٌ قَالَ فَإِنْ قُلْتُ لا فَقَدْ ضَيَّعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ فِي أَصْلابِ الرِّجَالِ مِنْ أُمَّتِهِ قَالَ وَمَا يَكْفِيهِمُ الْقُرْآنُ قَالَ بَلَى إِنْ وَجَدُوا لَهُ مُفَسِّراً قَالَ وَمَا فَسَّرَهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ بَلَى قَدْ فَسَّرَهُ لِرَجُلٍ وَاحِدٍ وَفَسَّرَ لِلامَّةِ شَأْنَ ذَلِكَ الرَّجُلِ وَهُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ كَانَ هَذَا أَمْرٌ خَاصٌّ لا يَحْتَمِلُهُ الْعَامَّةُ قَالَ أَبَى الله أَنْ يُعْبَدَ إِلا سِرّاً حَتَّى يَأْتِيَ إِبَّانُ أَجَلِهِ الَّذِي يَظْهَرُ فِيهِ دِينُهُ كَمَا أَنَّهُ كَانَ رَسُولُ الله مَعَ خَدِيجَةَ مُسْتَتِراً حَتَّى أُمِرَ بِالاعْلانِ قَالَ السَّائِلُ يَنْبَغِي لِصَاحِبِ هَذَا الدِّينِ أَنْ يَكْتُمَ قَالَ أَ وَمَا كَتَمَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) يَوْمَ أَسْلَمَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى ظَهَرَ أَمْرُهُ قَالَ بَلَى قَالَ فَكَذَلِكَ أَمْرُنَا حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ.

6. Through the same chain of narrators it is narrated from Abu Ja‘far (a. s.) who has said the following: “O the community of of our followers, debate the opposition by means of chapter ninety seven of the Holy Quran. We have revealed on the Night of Determination, you will gain victory. I swear by Allah, the Most Holy, the Most High, that this is the authoritative evidence from Allah, the Most Holy, the Most High, against the creatures after the Messenger of Allah. This is the lead evidence in your religion. It certainly, is the goal of our knowledge. “O community of our followers, (the Shi‘a) debate the opposition by means of, “I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind.” (44:3) This verse is exclusively about the people who possess Divine authority after the Messenger of Allah .” “O community of our followers, Allah, the Most Holy, the Most High, has said, “. . No nation who lived before was left without a Warner.. .”(35:24) A person then said, “O Abu Ja‘far, the Warner is Muhammad (saww)” The Imam (a. s.) said, “What you just said is true. Was there a Warner for the different parts of the land from those he had commissioned, while he (the Messenger of Allah ) was living?” The person questioning said, “No, there was no Warner.” Abu Ja‘far (a. s.) then said, “Consider the person he commissioned. Was he not his Warner, just as the Messenger of Allah, in being commissioned from Allah, the Most Holy, the Most High, was a Warner?” The person said, “Yes, it is true.” The Imam (a. s.) said, “In the same way Muhammad (saww) did not die without having someone as his delegate and Warner.” The Imam (a. s.) said, “If you would say, “No, it would mean that the Messenger of Allah has lost his followers who are still to be born.” The person then said, “Is the Holy Quran not enough for them?” The Imam (a. s.) said, “It is enough only if they find A number of our people has narrated from interpreter for it.” The person then asked, “Has the Messenger of Allah not interpreted it?” The Imam (a. s.) said, “Yes, he has done so just for one man and he has interpreted the conditions of that man for his followers. That man is Ali ibn Abu Talib (a. s.).” The man asking the question then said, “O Abu Ja‘far (a. s.), this was a special matter. Common people are not able to bear it. The Imam (a. s.) said, “Allah, disdains not being worshipped in secrecy until the time comes to when His religion becomes public. It is just as the Messenger of Allah and Khadija would not make their religion public until they were commanded to do so.” The man asking question then said, “Is it proper for the author of this religion to to hide?” The Imam (a. s.) said, “Did Ali ibn Abu Talib not hide his religion on the day he became a Muslim with the Messenger of Allah until his matter became public?” He said, “Yes, that was the case.” The Imam (a. s.) then said, “So also is our case (the publicity of Divine authority) until the appointed time will come.”

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2115

7ـ وَعَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَقَدْ خَلَقَ الله جَلَّ ذِكْرُهُ لَيْلَةَ الْقَدْرِ أَوَّلَ مَا خَلَقَ الدُّنْيَا وَلَقَدْ خَلَقَ فِيهَا أَوَّلَ نَبِيٍّ يَكُونُ وَأَوَّلَ وَصِيٍّ يَكُونُ وَلَقَدْ قَضَى أَنْ يَكُونَ فِي كُلِّ سَنَةٍ لَيْلَةٌ يَهْبِطُ فِيهَا بِتَفْسِيرِ الامُورِ إِلَى مِثْلِهَا مِنَ السَّنَةِ الْمُقْبِلَةِ مَنْ جَحَدَ ذَلِكَ فَقَدْ رَدَّ عَلَى الله عَزَّ وَجَلَّ عِلْمَهُ لانَّهُ لا يَقُومُ الانْبِيَاءُ وَالرُّسُلُ وَالْمُحَدَّثُونَ إِلا أَنْ تَكُونَ عَلَيْهِمْ حُجَّةٌ بِمَا يَأْتِيهِمْ فِي تِلْكَ اللَّيْلَةِ مَعَ الْحُجَّةِ الَّتِي يَأْتِيهِمْ بِهَا جَبْرَئِيلُ (عَلَيْهِ السَّلام) قُلْتُ وَالْمُحَدَّثُونَ أَيْضاً يَأْتِيهِمْ جَبْرَئِيلُ أَوْ غَيْرُهُ مِنَ الْمَلائِكَةِ (عَلَيْهم السَّلام) قَالَ أَمَّا الانْبِيَاءُ وَالرُّسُلُ صَلَّى الله عَلَيْهِمْ فَلا شَكَّ وَلا بُدَّ لِمَنْ سِوَاهُمْ مِنْ أَوَّلِ يَوْمٍ خُلِقَتْ فِيهِ الارْضُ إِلَى آخِرِ فَنَاءِ الدُّنْيَا أَنْ تَكُونَ عَلَى أَهْلِ الارْضِ حُجَّةٌ يَنْزِلُ ذَلِكَ فِي تِلْكَ اللَّيْلَةِ إِلَى مَنْ أَحَبَّ مِنْ عِبَادِهِ وَايْمُ الله لَقَدْ نَزَلَ الرُّوحُ وَالْمَلائِكَةُ بِالامْرِ فِي لَيْلَةِ الْقَدْرِ عَلَى آدَمَ وَايْمُ الله مَا مَاتَ آدَمُ إِلا وَلَهُ وَصِيٌّ وَكُلُّ مَنْ بَعْدَ آدَمَ مِنَ الانْبِيَاءِ قَدْ أَتَاهُ الامْرُ فِيهَا وَوَضَعَ لِوَصِيِّهِ مِنْ بَعْدِهِ وَايْمُ الله إِنْ كَانَ النَّبِيُّ لَيُؤْمَرُ فِيمَا يَأْتِيهِ مِنَ الامْرِ فِي تِلْكَ اللَّيْلَةِ مِنْ آدَمَ إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ أَوْصِ إِلَى فُلانٍ وَلَقَدْ قَالَ الله عَزَّ وَجَلَّ فِي كِتَابِهِ لِوُلاةِ الامْرِ مِنْ بَعْدِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاصَّةً وَعَدَ الله الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الارْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ إِلَى قَوْلِهِ فَأُولئِكَ هُمُ الْفاسِقُونَ يَقُولُ أَسْتَخْلِفُكُمْ لِعِلْمِي وَدِينِي وَعِبَادَتِي بَعْدَ نَبِيِّكُمْ كَمَا اسْتَخْلَفَ وُصَاةَ آدَمَ مِنْ بَعْدِهِ حَتَّى يَبْعَثَ النَّبِيَّ الَّذِي يَلِيهِ يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً يَقُولُ يَعْبُدُونَنِي بِإِيمَانٍ لا نَبِيَّ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمَنْ قَالَ غَيْرَ ذَلِكَ فَأُولئِكَ هُمُ الْفاسِقُونَ فَقَدْ مَكَّنَ وُلاةَ الامْرِ بَعْدَ مُحَمَّدٍ بِالْعِلْمِ وَنَحْنُ هُمْ فَاسْأَلُونَا فَإِنْ صَدَقْنَاكُمْ فَأَقِرُّوا وَمَا أَنْتُمْ بِفَاعِلِينَ أَمَّا عِلْمُنَا فَظَاهِرٌ وَأَمَّا إِبَّانُ أَجَلِنَا الَّذِي يَظْهَرُ فِيهِ الدِّينُ مِنَّا حَتَّى لا يَكُونَ بَيْنَ النَّاسِ اخْتِلافٌ فَإِنَّ لَهُ أَجَلاً مِنْ مَمَرِّ اللَّيَالِي وَالايَّامِ إِذَا أَتَى ظَهَرَ وَكَانَ الامْرُ وَاحِداً وَايْمُ الله لَقَدْ قُضِيَ الامْرُ أَنْ لا يَكُونَ بَيْنَ الْمُؤْمِنِينَ اخْتِلافٌ وَلِذَلِكَ جَعَلَهُمْ شُهَدَاءَ عَلَى النَّاسِ لِيَشْهَدَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْنَا وَلِنَشْهَدَ عَلَى شِيعَتِنَا وَلِتَشْهَدَ شِيعَتُنَا عَلَى النَّاسِ أَبَى الله عَزَّ وَجَلَّ أَنْ يَكُونَ فِي حُكْمِهِ اخْتِلافٌ أَوْ بَيْنَ أَهْلِ عِلْمِهِ تَنَاقُضٌ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَضْلُ إِيمَانِ الْمُؤْمِنِ بِجُمْلَةِ إِنَّا أَنْزَلْنَاهُ وَبِتَفْسِيرِهَا عَلَى مَنْ لَيْسَ مِثْلَهُ فِي الايمَانِ بِهَا كَفَضْلِ الانْسَانِ عَلَى الْبَهَائِمِ وَإِنَّ الله عَزَّ وَجَلَّ لَيَدْفَعُ بِالْمُؤْمِنِينَ بِهَا عَنِ الْجَاحِدِينَ لَهَا فِي الدُّنْيَا لِكَمَالِ عَذَابِ الاخِرَةِ لِمَنْ عَلِمَ أَنَّهُ لا يَتُوبُ مِنْهُمْ مَا يَدْفَعُ بِالْمُجَاهِدِينَ عَنِ الْقَاعِدِينَ وَلا أَعْلَمُ أَنَّ فِي هَذَا الزَّمَانِ جِهَاداً إِلا الْحَجَّ وَالْعُمْرَةَ وَالْجِوَارَ.

7. Through the same chain of narrators it is narrated from abu Ja‘far (a. s.) who has said the following. “Allah, Majestic is Whose mention, created the Night of Determination when He first created the world and created in it the first prophet that would come and the first executor of the will (of prophet) that would come. He decreed that in every year there must be one night in which the interpretation and the clarification of would be sent until another such night in the coming year. Whoever would deny it has certainly rejected the knowledge of Allah, Majestic is Whose mention. It is because the prophets, the Messengers and Muhadditun (spokesmen for Allah) without receiving Divine authority through what comes to them on that night along with the authority that Jibril brings for them (a. s.).” The narrator has said that he asked the Imams (a. s.), “Do the Muhaddithun also experience the coming of Jibril and other angels?” The Imam (a. s.) said, “The prophets and the Messenger (s. a.) certainly, experience it. For the others besides the prophets and the Messenger (s. a.) it is necessary that from the first day the eart h was created to the last of the perishing of world there must the Divine authority for the people of the earth that would come down on that night to the one who would be te most beloved among His servants. I swear by Allah, the spirit and the angels came with the command on the Night of Determination to Adam. I swear by Allah, that Adam did not die until he had the executor of his will. To every prophet after Adam the command came to them on that night and it was assigned to the executor of his will after him. I swear by Allah, if the prophet had to be commanded through that which that came to them on that night from Adam to Muhammad (s. a) to make a will in favor of so and so and that Allah, the Most Holy, the Most High, has said in His book to the people who possess Divine after Muhammad (s. a.). “God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him. Whoever becomes an unbeliever after this will be a sinful person.” (24:55) He says that He has made you His deputies in the matter of His knowledge, religion and worship after His Prophet just as Adam made a will to appoint the executor of his will after him until the time Allah sent another prophet. He has said, “so that they will worship God alone and consider no one equal to Him” He has said that you must worship Him with faith in the fact that after Muhammad (s. a.) there is no other prophet. Those who would say otherwise are sinful persons. He has enabled the people who possess Divine authority with knowledge. We are such people. Ask us. If we will acknowledge you then be steadfast but you will not do so. Our knowledge is clear. The appearance of the appointed time for us in which religion will stand supreme through us so much so that there will remain no differences among people for such time there is A number of our people has narrated from appointed time that pass through the nights and days. When that time will come, the command of Allah will be only one. “I swear by Allah, it is already decreed that there will beno differences among the believers and for this reason they are made to witness the deeds of the people so that Muhammad (s. a) will be witness over us and we will be the witness over our followers and our followers will be witness over the people. Allah, the Most Holy, the Most High, disdained to let differences take place in His judgment or contradictions to take place among those who possess His knowledge.” Abu Ja‘far (a. s.) then said the following. “The excellence of the faith of a believer because of his accepting, “We have revealed it in the Night of Determination,” and its interpretation, over those who are not like him in the matters of faith in that Night is like the excellence of man over the animals. Allah, the Most Holy, the Most High, defends through those who believe in it from those who disbelieve it in this world-- it is to complete the punishment for it in the next life for those whom He knows would not repent from rejecting the same--, just as He defends through those who strive (Jihad) for His cause those who sit comfortably. I do not know if there is any Jihad striving for His cause, these days, other than Hajj, ‘Umra and to be good neighbors”

السند مشترك

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2116

8ـ قَالَ وَقَالَ رَجُلٌ لابي جعفر (عَلَيْهِ السَّلام) يَا ابْنَ رَسُولِ الله لا تَغْضَبْ عَلَيَّ قَالَ لِمَا ذَا قَالَ لِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ قَالَ قُلْ قَالَ وَلا تَغْضَبُ قَالَ وَلا أَغْضَبُ قَالَ أَ رَأَيْتَ قَوْلَكَ فِي لَيْلَةِ الْقَدْرِ وَتَنَزُّلِ الْمَلائِكَةِ وَالرُّوحِ فِيهَا إِلَى الاوْصِيَاءِ يَأْتُونَهُمْ بِأَمْرٍ لَمْ يَكُنْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَدْ عَلِمَهُ أَوْ يَأْتُونَهُمْ بِأَمْرٍ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَعْلَمُهُ وَقَدْ عَلِمْتُ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَاتَ وَلَيْسَ مِنْ عِلْمِهِ شَيْ‏ءٌ إِلا وَعلي (عَلَيْهِ السَّلام) لَهُ وَاعٍ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مَا لِي وَلَكَ أَيُّهَا الرَّجُلُ وَمَنْ أَدْخَلَكَ عَلَيَّ قَالَ أَدْخَلَنِي عَلَيْكَ الْقَضَاءُ لِطَلَبِ الدِّينِ قَالَ فَافْهَمْ مَا أَقُولُ لَكَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا أُسْرِيَ بِهِ لَمْ يَهْبِطْ حَتَّى أَعْلَمَهُ الله جَلَّ ذِكْرُهُ عِلْمَ مَا قَدْ كَانَ وَمَا سَيَكُونُ وَكَانَ كَثِيرٌ مِنْ عِلْمِهِ ذَلِكَ جُمَلاً يَأْتِي تَفْسِيرُهَا فِي لَيْلَةِ الْقَدْرِ وَكَذَلِكَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَدْ عَلِمَ جُمَلَ الْعِلْمِ وَيَأْتِي تَفْسِيرُهُ فِي لَيَالِي الْقَدْرِ كَمَا كَانَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ السَّائِلُ أَ وَمَا كَانَ فِي الْجُمَّلِ تَفْسِيرٌ قَالَ بَلَى وَلَكِنَّهُ إِنَّمَا يَأْتِي بِالامْرِ مِنَ الله تَعَالَى فِي لَيَالِي الْقَدْرِ إِلَى النَّبِيِّ وَإِلَى الاوْصِيَاءِ افْعَلْ كَذَا وَكَذَا لامْرٍ قَدْ كَانُوا عَلِمُوهُ أُمِرُوا كَيْفَ يَعْمَلُونَ فِيهِ قُلْتُ فَسِّرْ لِي هَذَا قَالَ لَمْ يَمُتْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا حَافِظاً لِجُمْلَةِ الْعِلْمِ وَتَفْسِيرِهِ قُلْتُ فَالَّذِي كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ عِلْمُ مَا هُوَ قَالَ الامْرُ وَالْيُسْرُ فِيمَا كَانَ قَدْ عَلِمَ قَالَ السَّائِلُ فَمَا يَحْدُثُ لَهُمْ فِي لَيَالِي الْقَدْرِ عِلْمٌ سِوَى مَا عَلِمُوا قَالَ هَذَا مِمَّا أُمِرُوا بِكِتْمَانِهِ وَلا يَعْلَمُ تَفْسِيرَ مَا سَأَلْتَ عَنْهُ إِلا الله عَزَّ وَجَلَّ قَالَ السَّائِلُ فَهَلْ يَعْلَمُ الاوْصِيَاءُ مَا لا يَعْلَمُ الانْبِيَاءُ قَالَ لا وَكَيْفَ يَعْلَمُ وَصِيٌّ غَيْرَ عِلْمِ مَا أُوصِيَ إِلَيْهِ قَالَ السَّائِلُ فَهَلْ يَسَعُنَا أَنْ نَقُولَ إِنَّ أَحَداً مِنَ الْوُصَاةِ يَعْلَمُ مَا لا يَعْلَمُ الاخَرُ قَالَ لا لَمْ يَمُتْ نَبِيٌّ إِلا وَعِلْمُهُ فِي جَوْفِ وَصِيِّهِ وَإِنَّمَا تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِي لَيْلَةِ الْقَدْرِ بِالْحُكْمِ الَّذِي يَحْكُمُ بِهِ بَيْنَ الْعِبَادِ قَالَ السَّائِلُ وَمَا كَانُوا عَلِمُوا ذَلِكَ الْحُكْمَ قَالَ بَلَى قَدْ عَلِمُوهُ وَلَكِنَّهُمْ لا يَسْتَطِيعُونَ إِمْضَاءَ شَيْ‏ءٍ مِنْهُ حَتَّى يُؤْمَرُوا فِي لَيَالِي الْقَدْرِ كَيْفَ يَصْنَعُونَ إِلَى السَّنَةِ الْمُقْبِلَةِ قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ لا أَسْتَطِيعُ إِنْكَارَ هَذَا قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مَنْ أَنْكَرَهُ فَلَيْسَ مِنَّا قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ أَ رَأَيْتَ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَلْ كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ شَيْ‏ءٌ لَمْ يَكُنْ عَلِمَهُ قَالَ لا يَحِلُّ لَكَ أَنْ تَسْأَلَ عَنْ هَذَا أَمَّا عِلْمُ مَا كَانَ وَمَا سَيَكُونُ فَلَيْسَ يَمُوتُ نَبِيٌّ وَلا وَصِيٌّ إِلا وَالْوَصِيُّ الَّذِي بَعْدَهُ يَعْلَمُهُ أَمَّا هَذَا الْعِلْمُ الَّذِي تَسْأَلُ عَنْهُ فَإِنَّ الله عَزَّ وَجَلَّ أَبَى أَنْ يُطْلِعَ الاوْصِيَاءَ عَلَيْهِ إِلا أَنْفُسَهُمْ قَالَ السَّائِلُ يَا ابْنَ رَسُولِ الله كَيْفَ أَعْرِفُ أَنَّ لَيْلَةَ الْقَدْرِ تَكُونُ فِي كُلِّ سَنَةٍ قَالَ إِذَا أَتَى شَهْرُ رَمَضَانَ فَاقْرَأْ سُورَةَ الدُّخَانِ فِي كُلِّ لَيْلَةٍ مِائَةَ مَرَّةٍ فَإِذَا أَتَتْ لَيْلَةُ ثَلاثٍ وَعِشْرِينَ فَإِنَّكَ نَاظِرٌ إِلَى تَصْدِيقِ الَّذِي سَأَلْتَ عَنْهُ.

8. The narrator has said that a man said to abu Ja‘far (a. s.), “O child of the Messenger of Allah, “Please do not be angry with m.” The Imam (a. s.) said, “Why should I be angry?” The man said, “It is because of the question that like to ask you.” The Imam (a. s.) said, “Ask your question.” He said, “Please do not be angry.” The Imam (a. s.) said, “I will not be angry.” The man said, “Consider your words about the ‘Night of Determination’ in which the Spirit and the angels descent to the executors of the will (of Prophet). Do they bring them the command of which the Messenger of Allah had no knowledge or bring them the commands that the Messenger of Allah knew? As you know that the Messenger of Allah died and there was nothing of his knowledge that Ali (a. s.) had not heard it (and preserved).” Abu Ja‘far (a. s.) said, “Why should I bother with you and why someone let you come in?” He said, “Fate has let me come in, seeking religion.” The Imam (a. s.) said, “Try to understand what I will say.” “When the Messenger of Allah was taken for a trip (by the angels) he did not come back before Allah, Majestic is Whose mention, taught him the knowledge of the things of the past and the things in future. A great deal of such knowledge was in a whole form the interpretation of which would have to come in the ‘Night of Determination’. In the same Ali ibn abu Talib (a. s.) had learned the knowledge in a whole form, the interpretation of which would have had to come in the ‘Night of Determination’ as was the case with the Messenger of Allah.” The man said, “Was there no interpretation of the whole available?” The Imam (a. s.) said, “It was available but it comes through the commands of Allah in the ‘Night of Determination’ to the Prophet the executor of his will telling them to do so and so. It is for the matters of which they already had knowledge, but they receive the command as how to act in it.” The man said, “Explain it to me.” The Imam (a. s.) said, “The Messenger of Allah, before his death had a whole of knowledge with its interpretation.” You said, “What was that which that would come to him in the ‘Night of Determination’?” The Imam (a. s.) said, “It was the command and ease in what he already knew.” The man questioning said, “What then happens to them in the ‘Night of Determination’ is a knowledge other than what they knew before.” The Imam (a. s.) said, “This is what they are commanded not to tell to anyone. No one knows the interpretation of what you just asked except Allah, the Most Holy, the Most High. The man questioning asked, “Do the executors of the know what the prophets know?” The Imam (a. s.) said, “No, because how would the executor of the will would know what is other than what is willed for.” The man asked, “Can we say that what one executor of the will may know may not be known another executor of the will?” The Imam (a. s.) said, “No, because no prophet dies before his knowledge is transferred into the executor of his will. The angels and the Spirit descend in the ‘Night of Determination’ with the judgment with which to judge among the people.” The man asked, “Is it that they did not know that judgment?” The Imam (a. s.) said, “Yes, they knew it but they could not approve anything of it until they were commanded in the ‘Night of Determination’ how to accomplish them until the next year.” The man said, “O abu Ja‘far (a. s.) I can not deny this.” The Imam (a. s.) said, “Those who deny it is not from us.” The man asked, “O abu Ja‘far (a. s.), do you think in the ‘Night of Determination’ there would come things to the Holy Prophet (s. a.) that he did not know?” The Imam (a. s.) said, “It is not lawful for you to ask this. However, the knowledge of things in past and the knowledge of the things in future is as such that no prophet or the executor of the dies before the executor of will after him would know it. However, this know about which you ask is as such that Allah, the Most Holy, the Most High, withholds and does not allow the executors of the will to know it by themselves.” The man asked, “O child of the Messenger of Allah, how would I know that the ‘Night of Determination’ take place every year?” The Imam (a. s.) said, “When the month of Ramadan comes recite Surah Ad-Dukhan 100 times every night. In the twenty third night you will see the confirmation of what you have asked for.”

السند مشترك

Chapter Ninety Seven of the Holy Quran and its interpretation - Hadith 2117

9ـ وَقَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لَمَا تَرَوْنَ مَنْ بَعَثَهُ الله عَزَّ وَجَلَّ لِلشَّقَاءِ عَلَى أَهْلِ الضَّلالَةِ مِنْ أَجْنَادِ الشَّيَاطِينِ وَأَزْوَاجِهِمْ أَكْثَرُ مِمَّا تَرَوْنَ خَلِيفَةَ الله الَّذِي بَعَثَهُ لِلْعَدْلِ وَالصَّوَابِ مِنَ الْمَلائِكَةِ قِيلَ يَا أَبَا جَعْفَرٍ وَكَيْفَ يَكُونُ شَيْ‏ءٌ أَكْثَرَ مِنَ الْمَلائِكَةِ قَالَ كَمَا شَاءَ الله عَزَّ وَجَلَّ قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ إِنِّي لَوْ حَدَّثْتُ بَعْضَ الشِّيعَةِ بِهَذَا الْحَدِيثِ لانْكَرُوهُ قَالَ كَيْفَ يُنْكِرُونَهُ قَالَ يَقُولُونَ إِنَّ الْمَلائِكَةَ (عَلَيْهم السَّلام) أَكْثَرُ مِنَ الشَّيَاطِينِ قَالَ صَدَقْتَ افْهَمْ عَنِّي مَا أَقُولُ إِنَّهُ لَيْسَ مِنْ يَوْمٍ وَلا لَيْلَةٍ إِلا وَجَمِيعُ الْجِنِّ وَالشَّيَاطِينِ تَزُورُ أَئِمَّةَ الضَّلالَةِ وَيَزُورُ إِمَامَ الْهُدَى عَدَدُهُمْ مِنَ الْمَلائِكَةِ حَتَّى إِذَا أَتَتْ لَيْلَةُ الْقَدْرِ فَيَهْبِطُ فِيهَا مِنَ الْمَلائِكَةِ إِلَى وَلِيِّ الامْرِ خَلَقَ الله أَوْ قَالَ قَيَّضَ الله عَزَّ وَجَلَّ مِنَ الشَّيَاطِينِ بِعَدَدِهِمْ ثُمَّ زَارُوا وَلِيَّ الضَّلالَةِ فَأَتَوْهُ بِالافْكِ وَالْكَذِبِ حَتَّى لَعَلَّهُ يُصْبِحُ فَيَقُولُ رَأَيْتُ كَذَا وَكَذَا فَلَوْ سَأَلَ وَلِيَّ الامْرِ عَنْ ذَلِكَ لَقَالَ رَأَيْتَ شَيْطَاناً أَخْبَرَكَ بِكَذَا وَكَذَا حَتَّى يُفَسِّرَ لَهُ تَفْسِيراً وَيُعْلِمَهُ الضَّلالَةَ الَّتِي هُوَ عَلَيْهَا وَايْمُ الله إِنَّ مَنْ صَدَّقَ بِلَيْلَةِ الْقَدْرِ لَيَعْلَمُ أَنَّهَا لَنَا خَاصَّةً لِقَوْلِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِعلي (عَلَيْهِ السَّلام) حِينَ دَنَا مَوْتُهُ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَإِنْ أَطَعْتُمُوهُ رَشَدْتُمْ وَلَكِنْ مَنْ لا يُؤْمِنُ بِمَا فِي لَيْلَةِ الْقَدْرِ مُنْكِرٌ وَمَنْ آمَنَ بِلَيْلَةِ الْقَدْرِ مِمَّنْ عَلَى غَيْرِ رَأْيِنَا فَإِنَّهُ لا يَسَعُهُ فِي الصِّدْقِ إِلا أَنْ يَقُولَ إِنَّهَا لَنَا وَمَنْ لَمْ يَقُلْ فَإِنَّهُ كَاذِبٌ إِنَّ الله عَزَّ وَجَلَّ أَعْظَمُ مِنْ أَنْ يُنَزِّلَ الامْرَ مَعَ الرُّوحِ وَالْمَلائِكَةِ إِلَى كَافِرٍ فَاسِقٍ فَإِنْ قَالَ إِنَّهُ يُنَزِّلُ إِلَى الْخَلِيفَةِ الَّذِي هُوَ عَلَيْهَا فَلَيْسَ قَوْلُهُمْ ذَلِكَ بِشَيْ‏ءٍ وَإِنْ قَالُوا إِنَّهُ لَيْسَ يُنَزِّلُ إِلَى أَحَدٍ فَلا يَكُونُ أَنْ يُنَزَّلَ شَيْ‏ءٌ إِلَى غَيْرِ شَيْ‏ءٍ وَإِنْ قَالُوا وَسَيَقُولُونَ لَيْسَ هَذَا بِشَيْ‏ءٍ فَقَدْ ضَلُّوا ضَلالاً بَعِيداً.

9. The narrator has said that abu Ja‘far (a. s.) said the following. “You, certainly, find those whom Allah, the Most Holy, the Most High, has sent to induce misfortune into the heretics and misleading people of the army (followers) of Satan and their companions in greater numbers than those sent to the deputy of Allah, sent for justice and truth from among the angels.” (In other words, the devils sent to induce bad luck into the heretics are in greater number than the angels sent with guidance to the people of Divine authority). It was said to him, “O abu Ja‘far (a. s.), “How can there be anything in greater number than the angels?” The Imam (a. s.) said, “It is just as Allah, the Most Holy, the Most High, has wished.” The man asked, “O abu Ja‘far (a. s.), “If I will narrate this Hadith to a few of your followers they will reject it.” The Imam (a. s.) asked, “Why they will do so?” The man said, “They will say that the angels are of greater number than the Devils.” The Imam (a. s.) said, “What say is true. However, try to understand what I will say.” There is no day or night in which all the Devils and all Satans would not visit the heretic and misleading leaders and of the same number the angels visit the Imam of true guidance (leaders who possess Divine authority) until it is the ‘Night of Determination’. On that night of the angels descend to those who possess Divine authority in a number equal to the number of the Devils and Satan that Allah has created- or he said, has determined. The Devils and Satans will come to the corrupt misleading authorities with fabrications and lies until the perhaps dawn and say, “I saw, this night, such and su Ch” However, if he would ask about it the one who possesses Divine authority, he would say, “You have seen a Satan who has informed of you such and su Ch (It is the Devil’s thing) until he provides him with one or the other interpretation and teach him the ways how to mislead people. The misleading conditions in which he lives. I swear by Allah, those who acknowledge the ‘Night of Determination’ they will certainly know that it (the ‘Night of Determination’ is exclusively for us. It is because of th words of the Messenger of Allah to Ali (a. s.) when the time of his death was about to approach, “This is you guardian who possess Divine authority after me. If you will obey him, you will enjoy a well guided way of life. However, those who would not acknowledge what is in the ‘Night of Determination’ they would be unbelievers in it. Those who would have faith in the ‘Night of Determination’ but do not hold the opinion that we do, for them to verify it, there is no other way but to say that it the ‘Night of Determination’ is for us and those would not acknowledge it they would be only liars. Allah, the Most Holy, the Most High, is by far exalted than to send the angles with the Spirit to a sinful unbeliever. If such people would say that they (angels with the Spirit) come to the Khalifa in whom believes, this would be of no ground. If they would say, “No one descends at that night to anyone.” The fact is that something does come to nothing. If they say or will say, “This is nothing.” They have, certainly, strayed far away from the truth.”

بالسند السابق

The Imams (a.s.) Receive additional (knowledge) every Friday night - Hadith 2118

1ـ حَدَّثَنِي أَحْمَدُ بْنُ إِدْرِيسَ الْقُمِّيُّ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الله بْنِ أَيُّوبَ عَنْ أَبِي يَحْيَى الصَّنْعَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لِي يَا أَبَا يَحْيَى إِنَّ لَنَا فِي لَيَالِي الْجُمُعَةِ لَشَأْناً مِنَ الشَّأْنِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَمَا ذَاكَ الشَّأْنُ قَالَ يُؤْذَنُ لارْوَاحِ الانْبِيَاءِ الْمَوْتَى (عَلَيْهِ السَّلام) وَأَرْوَاحِ الاوْصِيَاءِ الْمَوْتَى وَرُوحِ الْوَصِيِّ الَّذِي بَيْنَ ظَهْرَانَيْكُمْ يُعْرَجُ بِهَا إِلَى السَّمَاءِ حَتَّى تُوَافِيَ عَرْشَ رَبِّهَا فَتَطُوفَ بِهِ أُسْبُوعاً وَتُصَلِّيَ عِنْدَ كُلِّ قَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ رَكْعَتَيْنِ ثُمَّ تُرَدُّ إِلَى الابْدَانِ الَّتِي كَانَتْ فِيهَا فَتُصْبِحُ الانْبِيَاءُ وَالاوْصِيَاءُ قَدْ مُلِئُوا سُرُوراً وَيُصْبِحُ الْوَصِيُّ الَّذِي بَيْنَ ظَهْرَانَيْكُمْ وَقَدْ زِيدَ فِي عِلْمِهِ مِثْلُ جَمِّ الْغَفِيرِ.

1. Ahmad ibn Idris al-Qummi and Muhammad ibn Yahya have narrated from al-Hassan ibn Ali al-Kufi from Musa ibn Sa‘dan from ‘Abdallah ibn Ayyub from abu Yahya al-San‘ani from abu ‘Abdallah (a. s.) who has said the following. “O abu Yahya, on every Friday night there is a special task for us to pursue.” The narrator has said that he asked the Imams (a. s.), “May Allah take my soul in service for your cause, of what nature is this special task?” The Imam (a. s.) said, “The spirits of the deceased prophets and the spirits of the deceased executors of the will of the prophets and the spirit of the executor of the will of the Holy Prophet living with you now are all taken to heavens until they arrive to the throne of their Lord and then walk around it seven times. They perform prayers near every column of the columns of the throne, in a two Rak‘at form after which they are returned to their bodies in which they were before. The prophets and the executors of the will of the prophets become full of joy and the executor of the will of the Holy Prophet living with you receives a huge increase in his knowledge.”

ضعيف

The Imams (a.s.) Receive additional (knowledge) every Friday night - Hadith 2119

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ يُوسُفَ الابْزَارِيِّ عَنِ الْمُفَضَّلِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ذَاتَ يَوْمٍ وَكَانَ لا يُكَنِّينِي قَبْلَ ذَلِكَ يَا أَبَا عَبْدِ الله قَالَ قُلْتُ لَبَّيْكَ قَالَ إِنَّ لَنَا فِي كُلِّ لَيْلَةِ جُمُعَةٍ سُرُوراً قُلْتُ زَادَكَ الله وَمَا ذَاكَ قَالَ إِذَا كَانَ لَيْلَةُ الْجُمُعَةِ وَافَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْعَرْشَ وَوَافَى الائِمَّةُ (عَلَيْهم السَّلام) مَعَهُ وَوَافَيْنَا مَعَهُمْ فَلا تُرَدُّ أَرْوَاحُنَا إِلَى أَبْدَانِنَا إِلا بِعِلْمٍ مُسْتَفَادٍ وَلَوْ لا ذَلِكَ لانْفَدْنَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from Ja‘far ibn Muhammad al-Kufi from Yusuf al-Abzari from al-Mufaddal who has said the following. “One day abu ‘Abdallah (a. s.) addressed me with a surname, “O abu ‘Abdallah, –he would address me this way before- and I responded, “Yes, O Imam, here I am.” He said, “Every Friday night it’s a time of happiness for us.” I said, “May Allah increase such a happiness for you. Of what nature is this happiness?” The Imam (a. s.) said, “When Friday night comes the Messenger of Allah arrives to the throne of Allah and the Imams (the leaders who has said the following. possess Divine authority) also arrive there with him and we also arrive with them. Our souls are returned back to our bodies only after receiving very new useful knowledge without which we would already be left without of knowledge.”

ضعيف

The Imams (a.s.) Receive additional (knowledge) every Friday night - Hadith 2120

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ أَوِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا مِنْ لَيْلَةِ جُمُعَةٍ إِلا وَلاوْلِيَاءِ الله فِيهَا سُرُورٌ قُلْتُ كَيْفَ ذَلِكَ جُعِلْتُ فِدَاكَ قَالَ إِذَا كَانَ لَيْلَةُ الْجُمُعَةِ وَافَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْعَرْشَ وَوَافَى الائِمَّةُ (عَلَيْهم السَّلام) وَوَافَيْتُ مَعَهُمْ فَمَا أَرْجِعُ إِلا بِعِلْمٍ مُسْتَفَادٍ وَلَوْ لا ذَلِكَ لَنَفِدَ مَا عِنْدِي.

3. Muhammad ibn Yahya has narrated from Salama ibn al-Khattab from ‘Abdallah ibn Muhammad from al-Husayn ibn Ahmad al-Minqari from Yunus or al-Mufaddal from abu ‘Abdallah (a. s.) who has said the following. “There is no Friday night in which except that in it there is joy and happiness for those who possess Divine authority.” I asked, “How is it, “May Allah take my soul in service for your cause?” The Imam (a. s.) said, “When Frinday night comes the Messenger of Allah arrives to the throne with the Imams (a. s.) and I also arrive there with them. I do not return before receiving new knowledge without which I would have already be left without out of knowledge.”

ضعيف

Would the Imams (a.s.) not receive new knowledge their previous know would be Exhausted - Hadith 2121

1ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ كَانَ جَعْفَرُ بْنُ مُحَمَّدٍ (عَلَيْهما السَّلام) يَقُولُ لَوْ لا أَنَّا نَزْدَادُ لانْفَدْنَا. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ مِثْلَهُ.

1. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Safwan ibn Yahya who has said that he heard abu Ja‘far (a. s.) say the following. “Would we not receive (new knowledge) we would diminish (in knowledge).” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Safwan from abu a1-Hassan (a. s.) a similar Hadith.

Would the Imams (a.s.) not receive new knowledge their previous know would be Exhausted - Hadith 2122

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا ذَرِيحُ لَوْ لا أَنَّا نَزْدَادُ لانْفَدْنَا.

2. Muhammad ibn Yabya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from an-Nadr ibn Suwayd from Yahya al-Halabi from Dharih al-Muharibi who has said that abu ‘Abdallah (a. s.) has said to him the following. “O Dharih, “Would we not receive (new knowledge) we will diminish (in knowledge).”said:

صحيح

Would the Imams (a.s.) not receive new knowledge their previous know would be Exhausted - Hadith 2123

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَوْ لا أَنَّا نَزْدَادُ لانْفَدْنَا قَالَ قُلْتُ تَزْدَادُونَ شَيْئاً لا يَعْلَمُهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ أَمَا إِنَّهُ إِذَا كَانَ ذَلِكَ عُرِضَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ عَلَى الائِمَّةِ ثُمَّ انْتَهَى الامْرُ إِلَيْنَا.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Nasr from Tha‘labah from Zurarah who has said that he heard abu Ja‘far (a. s.) say the following. “Would we not receive additional (knowledge) we would diminish (in knowledge).” The narrator has said that he asked the Imams (a. s.) “Do receive additional something that the Messenger of Allah does not know?” The Imam (a. s.) said, “The fact of the matter is that when that happens, it is presented to the Messenger of Allah then to the Imams and then it reaches us.”

صحيح

Would the Imams (a.s.) not receive new knowledge their previous know would be Exhausted - Hadith 2124

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَيْسَ يَخْرُجُ شَيْ‏ءٌ مِنْ عِنْدِ الله عَزَّ وَجَلَّ حَتَّى يَبْدَأَ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ بِأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ثُمَّ بِوَاحِدٍ بَعْدَ وَاحِدٍ لِكَيْلا يَكُونَ آخِرُنَا أَعْلَمَ مِنْ أَوَّلِنَا.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from some of his people from abu ‘Abdallah (a. s.) who has said the following. “Nothing comes from Allah, the Most Holy, the Most High, except that first it begins with the Messenger of Allah then Amir al-Mu’minin Ali (a. s.) then the Imams one after the other so that the last us would not be more knowledgeable than the first of us.”

مرسل

The Imams know all the knowledge that has come to the angels, the prophets and the Messenger - Hadith 2125

1ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ لله تَبَارَكَ وَتَعَالَى عِلْمَيْنِ عِلْماً أَظْهَرَ عَلَيْهِ مَلائِكَتَهُ وَأَنْبِيَاءَهُ وَرُسُلَهُ فَمَا أَظْهَرَ عَلَيْهِ مَلائِكَتَهُ وَرُسُلَهُ وَأَنْبِيَاءَهُ فَقَدْ عَلِمْنَاهُ وَعِلْماً اسْتَأْثَرَ بِهِ فَإِذَا بَدَا لله فِي شَيْ‏ءٍ مِنْهُ أَعْلَمَنَا ذَلِكَ وَعَرَضَ عَلَى الائِمَّةِ الَّذِينَ كَانُوا مِنْ قَبْلِنَا. عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) مِثْلَهُ.

1. From Ali ibn Muhammad and Muhammad ibn al-Hasan, from Sahl ibn Ziyad, from Muhammad ibn al-Hasan ibn Shammun, from Abdullah ibn Abdur-Rahman, from Abdullah ibn al-Qasim, from Sama'ah, from Abu Abdillah (AS) who said: "Indeed, Allah, Blessed and Exalted, has two kinds of knowledge: One kind He has made apparent to His angels, His prophets, and His messengers. Whatever He has made apparent to His angels, His prophets, and His messengers, we have learned it. And another kind He has kept exclusively to Himself. So, whenever Allah decides to reveal something from it, He informs us of it, and it is presented to the Imams who came before us." <br>From Ali ibn Muhammad and Muhammad ibn al-Hasan, from Sahl ibn Ziyad, from Musa ibn al-Qasim, and Muhammad ibn Yahya, from al-Amraki ibn Ali, all from Ali ibn Ja‘far, from his brother Musa ibn Ja‘far (AS), a similar narration.

The Imams know all the knowledge that has come to the angels, the prophets and the Messenger - Hadith 2126

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ لله عَزَّ وَجَلَّ عِلْمَيْنِ عِلْماً عِنْدَهُ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَعِلْماً نَبَذَهُ إِلَى مَلائِكَتِهِ وَرُسُلِهِ فَمَا نَبَذَهُ إِلَى مَلائِكَتِهِ وَرُسُلِهِ فَقَدِ انْتَهَى إِلَيْنَا.

2. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “Allah, the Most Holy, the Most High, has two kinds of knowledge. One kind is His only and no creature knows about it. The other kind is that which He has thrown unto His angels and His Messenger. Whatever is thrown to the angels and the Messengers have reached us.”

ضعيف

The Imams know all the knowledge that has come to the angels, the prophets and the Messenger - Hadith 2127

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ ضُرَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ لله عَزَّ وَجَلَّ عِلْمَيْنِ عِلْمٌ مَبْذُولٌ وَعِلْمٌ مَكْفُوفٌ فَأَمَّا الْمَبْذُولُ فَإِنَّهُ لَيْسَ مِنْ شَيْ‏ءٍ تَعْلَمُهُ الْمَلائِكَةُ وَالرُّسُلُ إِلا نَحْنُ نَعْلَمُهُ وَأَمَّا الْمَكْفُوفُ فَهُوَ الَّذِي عِنْدَ الله عَزَّ وَجَلَّ فِي أُمِّ الْكِتَابِ إِذَا خَرَجَ نَفَذَ.

3. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir from Durays who has said that he heard abu Ja‘far (a. s.) say the following. “Allah, the Most Holy, the Most High, has two kinds of knowledge. One kind is that which is granted and the kind is that which I withheld. Of the one which, is granted, nothing is known to the angels and the Messengers, but only we know it. The one which is withheld iis the kind that is before Allah, the Most Holy, the Most High in the original Book. When it appears it permeates.” come of Allah said:

مجهول

The Imams know all the knowledge that has come to the angels, the prophets and the Messenger - Hadith 2128

4ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلاءِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ لله عَزَّ وَجَلَّ عِلْمَيْنِ عِلْمٌ لا يَعْلَمُهُ إِلا هُوَ وَعِلْمٌ عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَمَا عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ (عَلَيْهِ السَّلام) فَنَحْنُ نَعْلَمُهُ.

4. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabber from Muhammad ibn Isma‘il from Ali ibn al-Nu‘man from Suwayd al-Qalla from abu Ayyub from abu Basir from abu Ja‘far (a. s.) who has said the following. “Allah, the Most Holy, the Most High, has two kinds of knowledge. One kind of knowledge is that which no one knows except He. The other kind is that which He has taught to the His angels and His messengers. Whatever His angels and Messengers have learned we know it.”

صحيح

The Unique Ahadith about the hidden facts - Hadith 2129

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَأَلَ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) رَجُلٌ مِنْ أَهْلِ فَارِسَ فَقَالَ لَهُ أَ تَعْلَمُونَ الْغَيْبَ فَقَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يُبْسَطُ لَنَا الْعِلْمُ فَنَعْلَمُ وَيُقْبَضُ عَنَّا فَلا نَعْلَمُ وَقَالَ سِرُّ الله عَزَّ وَجَلَّ أَسَرَّهُ إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلام) وَأَسَرَّهُ جَبْرَئِيلُ إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَسَرَّهُ مُحَمَّدٌ إِلَى مَنْ شَاءَ الله.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Mu’ammar ibn Khallad who has said that a man from Persia asked abu al-Hassan (a. s.) the following. “Do you know al-Ghayb (the hidden facts)?” The Imam (a. s.) said, “abu Ja‘far (a. s.) has said, ‘It opens to us then we know it and it is withheld from us then we do not know.” The Imam (a. s.) then said, “It is the secret of Allah, the Most Holy, the Most High, who has secretly given to Jibril and Jibril has secretly given to Muhammad (s. a.) and Muhammad (s. a.) has secretly given to whoever Allah wished.”

صحيح

The Unique Ahadith about the hidden facts - Hadith 2130

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ حُمْرَانَ بْنَ أَعْيَنَ يَسْأَلُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ بَدِيعُ السَّماواتِ وَالارْضِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ الله عَزَّ وَجَلَّ ابْتَدَعَ الاشْيَاءَ كُلَّهَا بِعِلْمِهِ عَلَى غَيْرِ مِثَالٍ كَانَ قَبْلَهُ فَابْتَدَعَ السَّمَاوَاتِ وَالارَضِينَ وَلَمْ يَكُنْ قَبْلَهُنَّ سَمَاوَاتٌ وَلا أَرَضُونَ أَ مَا تَسْمَعُ لِقَوْلِهِ تَعَالَى وَكانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ لَهُ حُمْرَانُ أَ رَأَيْتَ قَوْلَهُ جَلَّ ذِكْرُهُ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى‏ غَيْبِهِ أَحَداً فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِلا مَنِ ارْتَضى‏ مِنْ رَسُولٍ وَكَانَ وَالله مُحَمَّدٌ مِمَّنِ ارْتَضَاهُ وَأَمَّا قَوْلُهُ عالِمُ الْغَيْبِ فَإِنَّ الله عَزَّ وَجَلَّ عَالِمٌ بِمَا غَابَ عَنْ خَلْقِهِ فِيمَا يَقْدِرُ مِنْ شَيْ‏ءٍ وَيَقْضِيهِ فِي عِلْمِهِ قَبْلَ أَنْ يَخْلُقَهُ وَقَبْلَ أَنْ يُفْضِيَهُ إِلَى الْمَلائِكَةِ فَذَلِكَ يَا حُمْرَانُ عِلْمٌ مَوْقُوفٌ عِنْدَهُ إِلَيْهِ فِيهِ الْمَشِيئَةُ فَيَقْضِيهِ إِذَا أَرَادَ وَيَبْدُو لَهُ فِيهِ فَلا يُمْضِيهِ فَأَمَّا الْعِلْمُ الَّذِي يُقَدِّرُهُ الله عَزَّ وَجَلَّ فَيَقْضِيهِ وَيُمْضِيهِ فَهُوَ الْعِلْمُ الَّذِي انْتَهَى إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ إِلَيْنَا.

2. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Sadir al-Sayrafi who has said that he heard Humran ibn A‘yan ask abu Ja‘far (a. s.) about the words of Allah, the Most Holy, the Most High Allah, “. . One Who is the Originator of the heavens and the earth. .” (6:101) Abu Ja‘far (a. s.) said, “Allah, the Most Holy, the Most High, originated all things through His knowledge in unprecedentedly. He Invented the heavens and eath and there was heavens and earths before. Have you not considered the words of Allah, “. . His Throne existed on water. .” (11:7) Humran then said, “Have you considered His words, Majestic is Whose mention, ‘He knows the unseen and He does not allow anyone to know His secrets. .” (72:26). Abu Ja‘far (a. s.) then said, “ except those of His Messengers whom He chooses. (72:26) Muhammad (s. a.), I swear by Allah, was one of those whom Allah had chosen. However, there are His words “He knows the hidden facts.” The fact that Allah, the Most Holy, the Most High, through what is hidden from His creatures of the things that He measures and determines and decrees in His knowledge before creating it and before assigning to the angels it is because of the following. O Humran, there is the knowledge withheld before Him in which He has a wish. He then decrees it when He wills. Bada’ may take place in it and He then will not decree it. The knowledge that, however, Allah, the Most Holy, the Most High, measures and determines and approves is the knowledge that reaches the Messenger of Allah and then it reaches us.”

مجهول

The Unique Ahadith about the hidden facts - Hadith 2131

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ سَدِيرٍ قَالَ كُنْتُ أَنَا وَأَبُو بَصِيرٍ وَيَحْيَى الْبَزَّازُ وَدَاوُدُ بْنُ كَثِيرٍ فِي مَجْلِسِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذْ خَرَجَ إِلَيْنَا وَهُوَ مُغْضَبٌ فَلَمَّا أَخَذَ مَجْلِسَهُ قَالَ يَا عَجَباً لاقْوَامٍ يَزْعُمُونَ أَنَّا نَعْلَمُ الْغَيْبَ مَا يَعْلَمُ الْغَيْبَ إِلا الله عَزَّ وَجَلَّ لَقَدْ هَمَمْتُ بِضَرْبِ جَارِيَتِي فُلانَةَ فَهَرَبَتْ مِنِّي فَمَا عَلِمْتُ فِي أَيِّ بُيُوتِ الدَّارِ هِيَ قَالَ سَدِيرٌ فَلَمَّا أَنْ قَامَ مِنْ مَجْلِسِهِ وَصَارَ فِي مَنْزِلِهِ دَخَلْتُ أَنَا وَأَبُو بَصِيرٍ وَمُيَسِّرٌ وَقُلْنَا لَهُ جُعِلْنَا فِدَاكَ سَمِعْنَاكَ وَأَنْتَ تَقُولُ كَذَا وَكَذَا فِي أَمْرِ جَارِيَتِكَ وَنَحْنُ نَعْلَمُ أَنَّكَ تَعْلَمُ عِلْماً كَثِيراً وَلا نَنْسُبُكَ إِلَى عِلْمِ الْغَيْبِ قَالَ فَقَالَ يَا سَدِيرُ أَ لَمْ تَقْرَأِ الْقُرْآنَ قُلْتُ بَلَى قَالَ فَهَلْ وَجَدْتَ فِيمَا قَرَأْتَ مِنْ كِتَابِ الله عَزَّ وَجَلَّ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ قَدْ قَرَأْتُهُ قَالَ فَهَلْ عَرَفْتَ الرَّجُلَ وَهَلْ عَلِمْتَ مَا كَانَ عِنْدَهُ مِنْ عِلْمِ الْكِتَابِ قَالَ قُلْتُ أَخْبِرْنِي بِهِ قَالَ قَدْرُ قَطْرَةٍ مِنَ الْمَاءِ فِي الْبَحْرِ الاخْضَرِ فَمَا يَكُونُ ذَلِكَ مِنْ عِلْمِ الْكِتَابِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا أَقَلَّ هَذَا فَقَالَ يَا سَدِيرُ مَا أَكْثَرَ هَذَا أَنْ يَنْسِبَهُ الله عَزَّ وَجَلَّ إِلَى الْعِلْمِ الَّذِي أُخْبِرُكَ بِهِ يَا سَدِيرُ فَهَلْ وَجَدْتَ فِيمَا قَرَأْتَ مِنْ كِتَابِ الله عَزَّ وَجَلَّ أَيْضاً قُلْ كَفى‏ بِالله شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتابِ قَالَ قُلْتُ قَدْ قَرَأْتُهُ جُعِلْتُ فِدَاكَ قَالَ أَ فَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ كُلُّهُ أَفْهَمُ أَمْ مَنْ عِنْدَهُ عِلْمُ الْكِتَابِ بَعْضُهُ قُلْتُ لا بَلْ مَنْ عِنْدَهُ عِلْمُ الْكِتَابِ كُلُّهُ قَالَ فَأَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ وَقَالَ عِلْمُ الْكِتَابِ وَالله كُلُّهُ عِنْدَنَا عِلْمُ الْكِتَابِ وَالله كُلُّهُ عِنْدَنَا.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from ‘Abbad ibn Sulayman from Muhammad ibn Sulayman from his father from Sadir who has said that he, abu Basir, Yahya al-Bazzaz and Dawud ibn Kathir were in the presence of abu ‘Abdallah (a. s.). The Imam (a. s.) came to us while he was angry. When he settled in his seat he then said, “How strange is it that certain people think we know the hidden facts. No one knows the hidden things except Allah, the Most Holy, the Most High. I thought to discipline our house maid, so and so, and could not find in which quarter she was.” Sadir has said, “When the meeting was over and the Imam (a. s.) went home, I, abu Basir and Muyassir went to his house. We said to him, “May Allah take our souls in service for your cause, we heard you say so and so about the matter of your house maid but we know that you have a great deal of knowledge. We do not say that you possess the knowledge of (al-Ghayb) hidden facts.” The narrator has said that the Imam (a. s.) said, “O Sadir, Do you not read the Holy Quran?” I said, “Yes, I do read the Holy Quran.” The Imam (a. s.) then asked, “In your reading have you found the following words of Allah, the Most Holy, the Most High? “The one who had knowledge from the Book said, “I can bring it to you before you even blink your eye. . .” (27:40) The narrator has said that he said that he has read those words. The Imam (a. s.) asked, “Do you know who the man is? Do you know how much knowledge of the Book he had?” The narrator has said that he asked the Imams (a. s.) “Please tell me about his knowledge.” The Imam (a. s.) said, “His knowledge of the Book was like one drop compared to the green ocean (Atlantic). The narrator has said that he said, “May Allah take my soul in service for your cause, that is very little..” The Imam (a. s.) then said, “O Sadir, say, “What a great knowledge is that when Allah, the Most Holy, the Most High, would ascribe to a knowledge that I am about to speak of to you. Have you found in the book of Allah, the Most Holy, the Most High, the following. “Say, “God and those who have the knowledge of the Book are sufficient witness (to my prophethood).” (13:43) The narrator has said that he said to the Imams (a. s.), “Yes. “May Allah take my soul in service for your cause, I have read it.” The Imam (a. s.) then said, “Is the knowledge of one who possesses the knowledge of the whole book greater or that of the one who possesses some knowledge of the Book?” I said, “The knowledge of one who possesses the knolwedge of the whole book is greater.” The narrator has said that the Imam (a. s.) pointing to his chest said, “The knowledge of the whole Book, I swear by Allah, is with us. The knowledge of the whole Book, I swear by Allah, is with us.”

مجهول

The Unique Ahadith about the hidden facts - Hadith 2132

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الامَامِ يَعْلَمُ الْغَيْبَ فَقَالَ لا وَلَكِنْ إِذَا أَرَادَ أَنْ يَعْلَمَ الشَّيْ‏ءَ أَعْلَمَهُ الله ذَلِكَ.

4. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Ahmad ibn a1-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqa from ‘Ammar al-Sabati who has said that he asked abu ‘Abdallah (a. s.) the following: “Does the Imam have the knowledge of the hidden facts?” The Imam (a. s.) said, “No, but if he would like to know about a thing Allah grants him that.”

موثق

Would the Imams (a.s.) like to know they would know - Hadith 2133

1ـ عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ بَدْرِ بْنِ الْوَلِيدِ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الامَامَ إِذَا شَاءَ أَنْ يَعْلَمَ عُلِّمَ.

1. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from Ayyub ibn Nuh from Safwan ibn Yahya from ibn Muskan from Badr ibn al-Walid from abu al-Rabi‘ al-Shami from abu ‘Abdallah (a. s.) who has said the following. “Would the Imam (a. s.) like to know he would know.”

ضعيف

Would the Imams (a.s.) like to know they would know - Hadith 2134

2ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ بَدْرِ بْنِ الْوَلِيدِ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الامَامَ إِذَا شَاءَ أَنْ يَعْلَمَ أُعْلِمَ.

2. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ibn Muskan from Badr ibn al-Walid from Abu al-Rabi‘ from abu ‘Abdallah (a. s.) who has said the following. “Would the Imam (a. s.) want to know he would know.”

مجهول

Would the Imams (a.s.) like to know they would know - Hadith 2135

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ الْمَدَائِنِيِّ عَنْ أَبِي عُبَيْدَةَ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا أَرَادَ الامَامُ أَنْ يَعْلَمَ شَيْئاً أَعْلَمَهُ الله ذَلِكَ.

3. Muhammad ibn Yahya has narrated from ‘Umrah ibn Musa from Musa ibn Ja‘far from ‘Amr ibn Sa‘id al-Mada’ini from abu ‘Ubayda al-Mada’ini from abu ‘Abdallah (a. s.) who has said the following. “When the Imam (a. s.) would will to know something Allah will grant him such knowledge.”

مجهول أيضا

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2136

1- مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ وَعَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ الْبَطَلِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّ إِمَامٍ لا يَعْلَمُ مَا يُصِيبُهُ وَإِلَى مَا يَصِيرُ فَلَيْسَ ذَلِكَ بِحُجَّةٍ لله عَلَى خَلْقِهِ.

1. Muhammad ibn Yahya has narrated from Salamah ibn-al-Khattab from ) Sulayman ibn Sama‘a and ‘Abdallah ibn Muhammad from ‘Abdallah ibn al-Qasim al-Batal from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “Whoever of the Imams that would not know what would happen to him and to what events he would proceed such a person is not a possessor of Divine authority over His creature.”

ضعيف

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2137

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ بَشَّارٍ قَالَ حَدَّثَنِي شَيْخٌ مِنْ أَهْلِ قَطِيعَةِ الرَّبِيعِ مِنَ الْعَامَّةِ بِبَغْدَادَ مِمَّنْ كَانَ يُنْقَلُ عَنْهُ قَالَ قَالَ لِي قَدْ رَأَيْتُ بَعْضَ مَنْ يَقُولُونَ بِفَضْلِهِ مِنْ أَهْلِ هَذَا الْبَيْتِ فَمَا رَأَيْتُ مِثْلَهُ قَطُّ فِي فَضْلِهِ وَنُسُكِهِ فَقُلْتُ لَهُ مَنْ وَكَيْفَ رَأَيْتَهُ قَالَ جُمِعْنَا أَيَّامَ السِّنْدِيِّ بْنِ شَاهَكَ ثَمَانِينَ رَجُلاً مِنَ الْوُجُوهِ الْمَنْسُوبِينَ إِلَى الْخَيْرِ فَأُدْخِلْنَا عَلَى مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) فَقَالَ لَنَا السِّنْدِيُّ يَا هَؤُلاءِ انْظُرُوا إِلَى هَذَا الرَّجُلِ هَلْ حَدَثَ بِهِ حَدَثٌ فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّهُ قَدْ فُعِلَ بِهِ وَيُكْثِرُونَ فِي ذَلِكَ وَهَذَا مَنْزِلُهُ وَفِرَاشُهُ مُوَسَّعٌ عَلَيْهِ غَيْرُ مُضَيَّقٍ وَلَمْ يُرِدْ بِهِ أَمِيرُ الْمُؤْمِنِينَ سُوءاً وَإِنَّمَا يَنْتَظِرُ بِهِ أَنْ يَقْدَمَ فَيُنَاظِرَ أَمِيرَ الْمُؤْمِنِينَ وَهَذَا هُوَ صَحِيحٌ مُوَسَّعٌ عَلَيْهِ فِي جَمِيعِ أُمُورِهِ فَسَلُوهُ قَالَ وَنَحْنُ لَيْسَ لَنَا هَمٌّ إِلا النَّظَرُ إِلَى الرَّجُلِ وَإِلَى فَضْلِهِ وَسَمْتِهِ فَقَالَ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) أَمَّا مَا ذَكَرَ مِنَ التَّوْسِعَةِ وَمَا أَشْبَهَهَا فَهُوَ عَلَى مَا ذَكَرَ غَيْرَ أَنِّي أُخْبِرُكُمْ أَيُّهَا النَّفَرُ أَنِّي قَدْ سُقِيتُ السَّمَّ فِي سَبْعِ تَمَرَاتٍ وَأَنَا غَداً أَخْضَرُّ وَبَعْدَ غَدٍ أَمُوتُ قَالَ فَنَظَرْتُ إِلَى السِّنْدِيِّ بْنِ شَاهَكَ يَضْطَرِبُ وَيَرْتَعِدُ مِثْلَ السَّعَفَةِ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn al-Hassan ibn Muhammad ibn Bashshar has said that a respectable man from Qati‘a al- Rabi‘ (a quarter in the Karkh part of Baghdad) from the general public (non-Shi‘a) of Baghdad, from whom people would narrate hadith has said to me the following. “I have seen (experienced) from the people of this family of whose virtues people speak, things that I have never seen (experienced) no one else to be like him in his virtue and worship.” The narrator has said that he asked the man. “Who is he? And how did you find him?” He then said, “In the days of al-Sindi ibn Shahik (a vazir of Harun al-Rashid) we gathered eighty people of the leading personalities in goodness to meet Musa ibn Ja‘far (a. s.) Al-Sindi asked us, “Gentlemen, please examine this man. Has anything happened to him?” People think that he is tortured and they make a huge noise about it. This is his dwelling place and his bed which, has enough room and he is not constrained. Amir al-Mu’minin (Harun al-Rashid) has not done any bad things to him. He is kept here until the right time comes so he can debate Amir al-Mu’minin (Harun al-Rashid). He is quite well and comfortable from all aspects. You may ask him questions.” The narrator has said, “We had no other intention but to see to the man, to his virtue and his excellent attitude. Musa ibn Ja‘far (a. s.) then said, “Whatever he (al-Sindi) has said about the capacity of the place and other such things are as he has said. However, O people, I let you know that I am being poisoned with seven pieces of dates. Tomorrow my color will turn green and after tomorrow I will die.” The man has said, “I looked at al-Sindi ibn Shahik. He shivered in terror and shook like the leaves of a branch of palm tree.”

مجهول

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2138

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ الله بْنِ أَبِي جَعْفَرٍ قَالَ حَدَّثَنِي أَخِي عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّهُ أَتَى عَلِيَّ بن الحسين (عَلَيْهما السَّلام) لَيْلَةً قُبِضَ فِيهَا بِشَرَابٍ فَقَالَ يَا أَبَتِ اشْرَبْ هَذَا فَقَالَ يَا بُنَيَّ إِنَّ هَذِهِ اللَّيْلَةُ الَّتِي أُقْبَضُ فِيهَا وَهِيَ اللَّيْلَةُ الَّتِي قُبِضَ فِيهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from abu Jamilah from ‘Abdallah ibn abu Ja‘far who has said that my brother narrated from Ja‘far (abu ‘Abdallah (a. s.) from his father that he went to Ali ibn al-Husayn (a. s.) on the night in which he passed away and offered him a drink requesting, “Father, please drink it.” He said, “Son, this is the night in which I will pass away and during such night the Messenger of Allah also passed away.” (The date of the demise of the two holy ones, as generally held, is not the same. However, being the same day is a possibility).

ضعيف

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2139

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) إِنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَدْ عَرَفَ قَاتِلَهُ وَاللَّيْلَةَ الَّتِي يُقْتَلُ فِيهَا وَالْمَوْضِعَ الَّذِي يُقْتَلُ فِيهِ وَقَوْلُهُ لَمَّا سَمِعَ صِيَاحَ الاوَزِّ فِي الدَّارِ صَوَائِحُ تَتْبَعُهَا نَوَائِحُ وَقَوْلُ أُمِّ كُلْثُومٍ لَوْ صَلَّيْتَ اللَّيْلَةَ دَاخِلَ الدَّارِ وَأَمَرْتَ غَيْرَكَ يُصَلِّي بِالنَّاسِ فَأَبَى عَلَيْهَا وَكَثُرَ دُخُولُهُ وَخُرُوجُهُ تِلْكَ اللَّيْلَةَ بِلا سِلاحٍ وَقَدْ عَرَفَ (عَلَيْهِ السَّلام) أَنَّ ابْنَ مُلْجَمٍ لَعَنَهُ الله قَاتِلُهُ بِالسَّيْفِ كَانَ هَذَا مِمَّا لَمْ يَجُزْ تَعَرُّضُهُ فَقَالَ ذَلِكَ كَانَ وَلَكِنَّهُ خُيِّرَ فِي تِلْكَ اللَّيْلَةِ لِتَمْضِيَ مَقَادِيرُ الله عَزَّ وَجَلَّ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Abd al-Hamid from al-Hassan ibn al-Jahm who has said that he said to al-Rida (a. s.) the following. “Amir al-Mu’minin Ali (a. s.) knew his assassin, the night in of being murdered and the spot whereat who be murdered. It is his words on hearing the ducks at the house, “These are the quacks that will be followed by lamentations.” Also the words of ’Umm Kulthum (his daughter). “Would that you pray inside the house and send someone else to lead the prayer in the Mosque.” He refused to do so and at that night he went many times out of the house unarmed. He knew that ibn Muljim, may he be condemned will murder him with a sword. He must not have exposed himself to it” The Imam (a. s.) said, “It is true but it was chosen that night wherein the measure and the determination of Allah, the Most Holy, the Most High would come to pass.”

ضعيف

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2140

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ غَضِبَ عَلَى الشِّيعَةِ فَخَيَّرَنِي نَفْسِي أَوْ هُمْ فَوَقَيْتُهُمْ وَالله بِنَفْسِي.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from some of our people from abu al-Hassan Musa (a. s.) who has said the following. “Allah, the Most Holy, the Most High expressed anger at the Shi‘a. He, therefore, let me choose either myself or them (to receive protection). I swear by Allah, that I protected them with my own soul.”

مرسل

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2141

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُسَافِرٍ أَنَّ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ لَهُ يَا مُسَافِرُ هَذَا الْقَنَاةُ فِيهَا حِيتَانٌ قَالَ نَعَمْ جُعِلْتُ فِدَاكَ فَقَالَ إِنِّي رَأَيْتُ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْبَارِحَةَ وَهُوَ يَقُولُ يَا عَلِيُّ مَا عِنْدَنَا خَيْرٌ لَكَ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Musafir that abu al-Hassan al-Rida (a. s.) said to him the following. “O Musafir, in this water passage there is fish.” The narrator has said that he said, “Yes, “May Allah take my soul in service for your cause, there is fish there.” The Imam (a. s.) then said, “I saw the Messenger of Allah last night and was saying, “O Ali, what is with us is better for you.” (The mention of fish is to show equality of degree of certain in his knowledge from observation and his knowledge from his dream.)

حسن

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2142

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كُنْتُ عِنْدَ أَبِي فِي الْيَوْمِ الَّذِي قُبِضَ فِيهِ فَأَوْصَانِي بِأَشْيَاءَ فِي غُسْلِهِ وَفِي كَفْنِهِ وَفِي دُخُولِهِ قَبْرَهُ فَقُلْتُ يَا أَبَاهْ وَالله مَا رَأَيْتُكَ مُنْذُ اشْتَكَيْتَ أَحْسَنَ مِنْكَ الْيَوْمَ مَا رَأَيْتُ عَلَيْكَ أَثَرَ الْمَوْتِ فَقَالَ يَا بُنَيَّ أَ مَا سَمِعْتَ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) يُنَادِي مِنْ وَرَاءِ الْجِدَارِ يَا مُحَمَّدُ تَعَالَ عَجِّلْ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ from Ahmad ibn ‘Aidh from abu Khadija from abu ‘Abdallah (a. s.) who has said the following. “I was in the presence of my father during the day in which he passes away. He made several recommendations to me about his funeral matters, such as washing his whole body, shrouding him and placing him in his grave. I then said to him, “Father, I have not seen in a better health from the day you complained illness than today. I do not see in you any sign of death.” The Imam (a. s.) said, “Son, have you not heard about Ali ibn al-Husayn (a. s.) calling from behind the wall, ‘O Muhammad, come. Be quick.’”

ضعيف كالموثق

The Imams (a.s.) know when they will die and they die voluntarily - Hadith 2143

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ أَنْزَلَ الله تَعَالَى النَّصْرَ عَلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) حَتَّى كَانَ مَا بَيْنَ السَّمَاءِ وَالارْضِ ثُمَّ خُيِّرَ النَّصْرَ أَوْ لِقَاءَ الله فَاخْتَارَ لِقَاءَ الله تَعَالَى.

8. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Umayra from ‘Abd al-Malik ibn A‘yan from abu Ja‘far (a. s.) who has said the following. “Allah, the Most Holy, the Most High, sent support for Imam al-Husayn (a. s.) up to the fill between the heavens and earth. Then he was let to choose either victory or meeting Allah. He, however, chose the meeting of Allah the Most High.”

حسن

The Imams (a.s.) do have the knowledge of what was and will be, and that nothing is unknown to them (a.s.) - Hadith 2144

1ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِ عَنْ عَبْدِ الله بْنِ حَمَّادٍ عَنْ سَيْفٍ التَّمَّارِ قَالَ كُنَّا مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) جَمَاعَةً مِنَ الشِّيعَةِ فِي الْحِجْرِ فَقَالَ عَلَيْنَا عَيْنٌ فَالْتَفَتْنَا يَمْنَةً وَيَسْرَةً فَلَمْ نَرَ أَحَداً فَقُلْنَا لَيْسَ عَلَيْنَا عَيْنٌ فَقَالَ وَرَبِّ الْكَعْبَةِ وَرَبِّ الْبَنِيَّةِ ثَلاثَ مَرَّاتٍ لَوْ كُنْتُ بَيْنَ مُوسَى وَالْخَضِرِ لاخْبَرْتُهُمَا أَنِّي أَعْلَمُ مِنْهُمَا وَلانْبَأْتُهُمَا بِمَا لَيْسَ فِي أَيْدِيهِمَا لانَّ مُوسَى وَالْخَضِرَ (عَلَيْهما السَّلام) أُعْطِيَا عِلْمَ مَا كَانَ وَلَمْ يُعْطَيَا عِلْمَ مَا يَكُونُ وَمَا هُوَ كَائِنٌ حَتَّى تَقُومَ السَّاعَةُ وَقَدْ وَرِثْنَاهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وِرَاثَةً.

1. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ibrahim ibn Ishaq al-Ahmar from ‘Abdallah ibn Hammad from Sayf al-Tammar who has said that he with a group of Shi‘a were in the presence of abu ‘Abdallah (a. s.) in Hijr and the Imam (a. s.) said the following. “An eye is watching over us.” We then looked right and left and did not see anyone. We said, “No eye is watching over us.” The Imam (a. s.) said, “I swear by the Lord of the Ka‘ba. I swear by the Lord of the House.” He said so three times. “Had I been with Moses and al-Khidr I would have told them that I had more than they did and would have informed them of what they had no knowledge. This is because Moses and al-Khidr were given the knowledge of what was in the past and they were given the knowledge what will be in future or what will exist up to the Day of Judgment while we have inherited all of them from the Messenger of Allah as heirs.”

ضعيف

The Imams (a.s.) do have the knowledge of what was and will be, and that nothing is unknown to them (a.s.) - Hadith 2145

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ وَعِدَّةٍ مِنْ أَصْحَابِنَا مِنْهُمْ عَبْدُ الاعْلَى وَأَبُو عُبَيْدَةَ وَعَبْدُ الله بْنُ بِشْرٍ الْخَثْعَمِيُّ سَمِعُوا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنِّي لاعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الارْضِ وَأَعْلَمُ مَا فِي الْجَنَّةِ وَأَعْلَمُ مَا فِي النَّارِ وَأَعْلَمُ مَا كَانَ وَمَا يَكُونُ قَالَ ثُمَّ مَكَثَ هُنَيْئَةً فَرَأَى أَنَّ ذَلِكَ كَبُرَ عَلَى مَنْ سَمِعَهُ مِنْهُ فَقَالَ عَلِمْتُ ذَلِكَ مِنْ كِتَابِ الله عَزَّ وَجَلَّ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ.

2. A number of our people has narrated from Ahmad ibn Muhammad ibn Sinan from Yunus ibn Ya‘qub from al-Harith ibn al-Mughirah and a group of our people, among whom were ‘Abd al-A‘la’, abu ‘Ubaydah and ‘Abdallah ibn Bishr al-Khath‘ami, who have said that they heard abu ‘Abdallah (a. s.) say the following. “I certainly know what is the heavens and what is in the earth. I know what is in paradise and what is the fire. I know what was there and what will be there.” The narrator has said that the Imam (a. s.) paused for a while and found that what he had just said was much heavy for the audience then he (a. s.) said, “I learned all of it from the book of Allah, the Most Holy, the Most High. Allah, the Most Holy, the Most High, has said, “In it there is the clarification of all things.”

ضعيف على المشهور

The Imams (a.s.) do have the knowledge of what was and will be, and that nothing is unknown to them (a.s.) - Hadith 2146

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الْكَرِيمِ عَنْ جَمَاعَةَ بْنِ سَعْدٍ الْخَثْعَمِيِّ أَنَّهُ قَالَ كَانَ الْمُفَضَّلُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ الْمُفَضَّلُ جُعِلْتُ فِدَاكَ يَفْرِضُ الله طَاعَةَ عَبْدٍ عَلَى الْعِبَادِ وَيَحْجُبُ عَنْهُ خَبَرَ السَّمَاءِ قَالَ لا الله أَكْرَمُ وَأَرْحَمُ وَأَرْأَفُ بِعِبَادِهِ مِنْ أَنْ يَفْرِضَ طَاعَةَ عَبْدٍ عَلَى الْعِبَادِ ثُمَّ يَحْجُبَ عَنْهُ خَبَرَ السَّمَاءِ صَبَاحاً وَمَسَاءً.

3. Ali ibn Muhammad has narrated from Sahl from Ahmad ibn Muhammad ibn Aabu Nasr from ‘Abd al-Karim from Jama‘a ibn Sa‘d al-Khath‘ami who has said that al-Mufaddal was in the presence of abu ‘Abdallah (a. s.). Al-Mufaddal asked the Imam (a. s.) the following. “May Allah, take my soul in service for your cause, does Allah command (his) servants to obey a servant and hide the news of the heavens from him?” The Imam (a. s.) said, Allah is by far much honorable, kind and caring towards His servants than to command them to obey a servant (of His) and then hide form him the news of the heavens mornings and evenings.”

ضعفه ابن النضايري

The Imams (a.s.) do have the knowledge of what was and will be, and that nothing is unknown to them (a.s.) - Hadith 2147

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ وَعِنْدَهُ أُنَاسٌ مِنْ أَصْحَابِهِ عَجِبْتُ مِنْ قَوْمٍ يَتَوَلَّوْنَا وَيَجْعَلُونَا أَئِمَّةً وَيَصِفُونَ أَنَّ طَاعَتَنَا مُفْتَرَضَةٌ عَلَيْهِمْ كَطَاعَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ يَكْسِرُونَ حُجَّتَهُمْ وَيَخْصِمُونَ أَنْفُسَهُمْ بِضَعْفِ قُلُوبِهِمْ فَيَنْقُصُونَا حَقَّنَا وَيَعِيبُونَ ذَلِكَ عَلَى مَنْ أَعْطَاهُ الله بُرْهَانَ حَقِّ مَعْرِفَتِنَا وَالتَّسْلِيمَ لامْرِنَا أَ تَرَوْنَ أَنَّ الله تَبَارَكَ وَتَعَالَى افْتَرَضَ طَاعَةَ أَوْلِيَائِهِ عَلَى عِبَادِهِ ثُمَّ يُخْفِي عَنْهُمْ أَخْبَارَ السَّمَاوَاتِ وَالارْضِ وَيَقْطَعُ عَنْهُمْ مَوَادَّ الْعِلْمِ فِيمَا يَرِدُ عَلَيْهِمْ مِمَّا فِيهِ قِوَامُ دِينِهِمْ فَقَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا كَانَ مِنْ أَمْرِ قِيَامِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَالْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) وَخُرُوجِهِمْ وَقِيَامِهِمْ بِدِينِ الله عَزَّ ذِكْرُهُ وَمَا أُصِيبُوا مِنْ قَتْلِ الطَّوَاغِيتِ إِيَّاهُمْ وَالظَّفَرِ بِهِمْ حَتَّى قُتِلُوا وَغُلِبُوا فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا حُمْرَانُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ كَانَ قَدَّرَ ذَلِكَ عَلَيْهِمْ وَقَضَاهُ وَأَمْضَاهُ وَحَتَمَهُ عَلَى سَبِيلِ الاخْتِيَارِ ثُمَّ أَجْرَاهُ فَبِتَقَدُّمِ عِلْمٍ إِلَيْهِمْ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَامَ عَلِيٌّ وَالْحَسَنُ وَالْحُسَيْنُ (عَلَيْهِ السَّلام) وَبِعِلْمٍ صَمَتَ مَنْ صَمَتَ مِنَّا وَلَوْ أَنَّهُمْ يَا حُمْرَانُ حَيْثُ نَزَلَ بِهِمْ مَا نَزَلَ مِنْ أَمْرِ الله عَزَّ وَجَلَّ وَإِظْهَارِ الطَّوَاغِيتِ عَلَيْهِمْ سَأَلُوا الله عَزَّ وَجَلَّ أَنْ يَدْفَعَ عَنْهُمْ ذَلِكَ وَأَلَحُّوا عَلَيْهِ فِي طَلَبِ إِزَالَةِ مُلْكِ الطَّوَاغِيتِ وَذَهَابِ مُلْكِهِمْ إِذاً لاجَابَهُمْ وَدَفَعَ ذَلِكَ عَنْهُمْ ثُمَّ كَانَ انْقِضَاءُ مُدَّةِ الطَّوَاغِيتِ وَذَهَابُ مُلْكِهِمْ أَسْرَعَ مِنْ سِلْكٍ مَنْظُومٍ انْقَطَعَ فَتَبَدَّدَ وَمَا كَانَ ذَلِكَ الَّذِي أَصَابَهُمْ يَا حُمْرَانُ لِذَنْبٍ اقْتَرَفُوهُ وَلا لِعُقُوبَةِ مَعْصِيَةٍ خَالَفُوا الله فِيهَا وَلَكِنْ لِمَنَازِلَ وَكَرَامَةٍ مِنَ الله أَرَادَ أَنْ يَبْلُغُوهَا فَلا تَذْهَبَنَّ بِكَ الْمَذَاهِبُ فِيهِمْ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Durays al-Kunasi who has said that he heard abu Ja‘far (a. s.) the following to an audience of his companions: “What an strange case is the case with a group of followers! They acknowledge us as the Divine authority over themselves, accept us as their Imam and say that obedience to us is obligatory just as is the case with the Messenger of Allah (sw). They then destroy the veracity of their belief as such and dispute against their own selves due to weakness of their hearts. They then diminish our right and blame those whom Allah has granted evidence to know us as it should be and the (ability) to submit themselves to our Divine authority. Do you not consider that how would Allah, the Most Holy and Most High, make it obligatory to obey those who possess Divine authority over his servants and then hide from them (people who possess Divine authority) the news of the heavens and the earth? How would He cut them off of the sources of knowledge that might come to them to maintain their religion?” <br>Humran then said to the Imam (a. s.), “May Allah, take my soul in service for your cause, how would you explain the case of the uprising of Ali ibn abu Talib, al-Hassan and al-Husayn (a. s.)? They came out and rose up for the cause of Allah, Whose mention is so Majestic. How much they suffered and how mercilessly were they murdered at the hands of the rebels? They were defeated, murdered and over powered.” Abu Ja‘far (a. s.) then said, “O Humran, Allah, the Most Holy, the Most High, had determined it on them. He had decreed, approved and made it unavoidable though the voluntary manner. He then allowed to take place. It, thus, happened with a pre-existing knowledge that had come to them from the Messenger of Allah. Ali, al-Hassan and al-Husayn (a. s.) rose up for the cause of Allah with full knowledge of the consequences and remained silent from us those who remained silent. Had they, O Humran, when facing what Allah, the Most Holy, the Most High, made them to face and suffer defeat at the hands of the rebels, asked Allah, the Most Holy and Most High, to remove their suffering and would implore Him to destroy the government and kingdom of the rebels, He would have answered their prayers and would grant them relief. In such case the destruction of the governments of the rebels and the ending of their time would take place quicker than the dispersal under a great pressure, of beads threaded together. The suffering, O Humran, that befell them, was not due to sins they committed, nor was it a punishment for a disobedience in which they defied Allah. It was because of the high marvelous position that Allah had prepared and wanted them to reach. Do not let people’s opinions take you away from the right path.”

صحيح

The Imams (a.s.) do have the knowledge of what was and will be, and that nothing is unknown to them (a.s.) - Hadith 2148

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَد عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) بِمِنًى عَنْ خَمْسِمِائَةِ حَرْفٍ مِنَ الْكَلامِ فَأَقْبَلْتُ أَقُولُ يَقُولُونَ كَذَا وَكَذَا قَالَ فَيَقُولُ قُلْ كَذَا وَكَذَا قُلْتُ جُعِلْتُ فِدَاكَ هَذَا الْحَلالُ وَهَذَا الْحَرَامُ أَعْلَمُ أَنَّكَ صَاحِبُهُ وَأَنَّكَ أَعْلَمُ النَّاسِ بِهِ وَهَذَا هُوَ الْكَلامُ فَقَالَ لِي وَيْكَ يَا هِشَامُ لا يَحْتَجُّ الله تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ بِحُجَّةٍ لا يَكُونُ عِنْدَهُ كُلُّ مَا يَحْتَاجُونَ إِلَيْهِ.

5. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma‘bad from Hisham ibn al-Hakam who has said the following. “I asked abu ‘Abdallah (a. s.) at Mina five hundred letters from al-Kalam (theology). I asked the Imam (a. s.), “They say that he has said so and so.” Then he says, “You say so and so.” I then said to the Imam (a. s.), “May Allah, take my soul in service for your cause, “This is lawful and that is not lawful. I know that you are the authority in this and you are the most knowledgeable person in it and this is al-Kalam.” The Imam (a. s.) said to me, “O poor, Hisham, Allah, the Most Holy, the Most High, does not require any duty from His creatures without first availing them all that they need to comply with the command.”

مجهول

The Imams (a.s.) do have the knowledge of what was and will be, and that nothing is unknown to them (a.s.) - Hadith 2149

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لا وَالله لا يَكُونُ عَالِمٌ جَاهِلاً أَبَداً عَالِماً بِشَيْ‏ءٍ جَاهِلاً بِشَيْ‏ءٍ ثُمَّ قَالَ الله أَجَلُّ وَأَعَزُّ وَأَكْرَمُ مِنْ أَنْ يَفْرِضَ طَاعَةَ عَبْدٍ يَحْجُبُ عَنْهُ عِلْمَ سَمَائِهِ وَأَرْضِهِ ثُمَّ قَالَ لا يَحْجُبُ ذَلِكَ عَنْهُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from Muhammad ibn al-Fudayl from abu Hamzah who has that he heard abu Ja‘far (a. s.) say the following. “No, I swear by Allah, the scholar (who possesses Divine authority) is never ignorant or knowledgeable in something and ignorant of other things. The Imam (a. s.) then said, “Allah, the Most Holy, Most High and Most Gracious, is far exalted and above imposing the obedience of a servant (of His) on the others and then hide the knowledge of things in the heavens and on earth from him and then say, “Do not hide that from him.”

مجهول

Allah, the Most Holy, the Most High, did not teach anything to His Messenger but that He commanded him to teach such knowledge to Amir al-Mu’minin (a.s.) and he was his partner in Knowledge - Hadith 2150

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ جَبْرَئِيلَ (عَلَيْهِ السَّلام) أَتَى رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرُمَّانَتَيْنِ فَأَكَلَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِحْدَاهُمَا وَكَسَرَ الاخْرَى بِنِصْفَيْنِ فَأَكَلَ نِصْفاً وَأَطْعَمَ عَلِيّاً نِصْفاً ثُمَّ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا أَخِي هَلْ تَدْرِي مَا هَاتَانِ الرُّمَّانَتَانِ قَالَ لا قَالَ أَمَّا الاولَى فَالنُّبُوَّةُ لَيْسَ لَكَ فِيهَا نَصِيبٌ وَأَمَّا الاخْرَى فَالْعِلْمُ أَنْتَ شَرِيكِي فِيهِ فَقُلْتُ أَصْلَحَكَ الله كَيْفَ كَانَ يَكُونُ شَرِيكَهُ فِيهِ قَالَ لَمْ يُعَلِّمِ الله مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) عِلْماً إِلا وَأَمَرَهُ أَنْ يُعَلِّمَهُ عَلِيّاً (عَلَيْهِ السَّلام )

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhayna from ‘Abdallah ibn Sulayman from Humran ibn A‘yan from abu ‘Abdallah (a. s.) who has said the following. “Once Jibril came to the Messenger of Allah and brought him two pieces of pomegranates. The Messenger of Allah ate one of them and broke the other one into two pieces. He then ate one half and fed the other half to Ali (a. s.). The Messenger of Allah said, “O my brother, do you know what those pieces of pomegranates were?” He said, “No, I do not know.” He then said, “The first one was prophet-hood. There is no share in it for you. The other one is knowledge in which you’re my partner.” I then said, “May Allah keep you well, how was that?” He would be his partner in it?” He said, “Allah did not teach any knowledge but that He commanded him to teach it to Ali (a. s.).”

مجهول

Allah, the Most Holy, the Most High, did not teach anything to His Messenger but that He commanded him to teach such knowledge to Amir al-Mu’minin (a.s.) and he was his partner in Knowledge - Hadith 2151

2ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرُمَّانَتَيْنِ مِنَ الْجَنَّةِ فَأَعْطَاهُ إِيَّاهُمَا فَأَكَلَ وَاحِدَةً وَكَسَرَ الاخْرَى بِنِصْفَيْنِ فَأَعْطَى عَلِيّاً (عَلَيْهِ السَّلام) نِصْفَهَا فَأَكَلَهَا فَقَالَ يَا عَلِيُّ أَمَّا الرُّمَّانَةُ الاولَى الَّتِي أَكَلْتُهَا فَالنُّبُوَّةُ لَيْسَ لَكَ فِيهَا شَيْ‏ءٌ وَأَمَّا الاخْرَى فَهُوَ الْعِلْمُ فَأَنْتَ شَرِيكِي فِيهِ.

2. Ali has narrated from his father from Ibn Abi ‘Umayr from ibn ‘Udhaynah from Zurarah from abu Ja‘far (a. s.) who has said the following. “Once Jibril brought from Paradise two pieces of pomegranate to the Messenger of Allah and brought him two pieces of pomegranates. The Messenger of Allah ate one of them and broke the other one into two pieces. He then ate one half and gave the other half to Ali (a. s.) who also ate it (a. s.). The Messenger of Allah said, “The first one that I ate was prophet-hood. There is no share in it for you. The other one is knowledge in which you are my partner.”

حسن

Allah, the Most Holy, the Most High, did not teach anything to His Messenger but that He commanded him to teach such knowledge to Amir al-Mu’minin (a.s.) and he was his partner in Knowledge - Hadith 2152

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ نَزَلَ جَبْرَئِيلُ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرُمَّانَتَيْنِ مِنَ الْجَنَّةِ فَلَقِيَهُ علي (عَلَيْهِ السَّلام) فَقَالَ مَا هَاتَانِ الرُّمَّانَتَانِ اللَّتَانِ فِي يَدِكَ فَقَالَ أَمَّا هَذِهِ فَالنُّبُوَّةُ لَيْسَ لَكَ فِيهَا نَصِيبٌ وَأَمَّا هَذِهِ فَالْعِلْمُ ثُمَّ فَلَقَهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِنِصْفَيْنِ فَأَعْطَاهُ نِصْفَهَا وَأَخَذَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نِصْفَهَا ثُمَّ قَالَ أَنْتَ شَرِيكِي فِيهِ وَأَنَا شَرِيكُكَ فِيهِ قَالَ فَلَمْ يَعْلَمْ وَالله رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَرْفاً مِمَّا عَلَّمَهُ الله عَزَّ وَجَلَّ إِلا وَقَدْ عَلَّمَهُ عَلِيّاً ثُمَّ انْتَهَى الْعِلْمُ إِلَيْنَا ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِهِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Abd al-Hamid from Mansur ibn Yunus from ibn ’Udhaynah from Muhammad ibn Muslim who has said that he heard abu Ja‘far (a. s.) say the following. “Once Jibril descended to Muhammad (s. a) (and) brought two pieces of pomegranate from Paradise. Ali (a. s.) meet him and asked, “What (kind of ) pomegranate are those in your hands?” He replied, “As to this one, it is the Prophet-hood in which there is no share for you. As to this one, it is knowledge. Then the Messenger of Allah broke it into two halves. He then gave one half and the Messenger of Allah kept the other half and then said, “You are my partner in it and I am your partner in it.” The Imam (a. s.) then said, “I swear by Allah that there was nothing of all the knowledge that was taught to the Messenger of Allah but that he taught them to Ali (a. s.) and thereafter knowledge was transferred to us. He then placed his hand over his chest.”

موثق

Aspects of the Knowledge of the Imams (a.s.) - Hadith 2153

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيٍّ السَّائِيِّ عَنْ أَبِي الْحَسَنِ الاوَّلِ مُوسَى (عَلَيْهِ السَّلام) قَالَ قَالَ مَبْلَغُ عِلْمِنَا عَلَى ثَلاثَةِ وُجُوهٍ مَاضٍ وَغَابِرٍ وَحَادِثٍ فَأَمَّا الْمَاضِي فَمُفَسَّرٌ وَأَمَّا الْغَابِرُ فَمَزْبُورٌ وَأَمَّا الْحَادِثُ فَقَذْفٌ فِي الْقُلُوبِ وَنَقْرٌ فِي الاسْمَاعِ وَهُوَ أَفْضَلُ عِلْمِنَا وَلا نَبِيَّ بَعْدَ نَبِيِّنَا.

1. Muhammad ibn Yahya narrated from Ahmad ibn Muhammad from Muhammad ibn Ismail from his uncle Hamza ibn Bazi' from Ali al-Sa'i from Abu al-Hasan al-Awwal, Musa Ibn Ja'far (as), who said: "The extent of our knowledge is based on three categories: past, present, and future. As for the past, it is explained; as for the present, it is recorded; and as for the future, it is a whisper in the hearts and a knocking in the ears, and this is the best of our knowledge. There is no prophet after our prophet."

صحيح على الظاهر

Aspects of the Knowledge of the Imams (a.s.) - Hadith 2154

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنْ عَلِيِّ بْنِ مُوسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ أَخْبِرْنِي عَنْ عِلْمِ عَالِمِكُمْ قَالَ وِرَاثَةٌ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنْ علي (عَلَيْهِ السَّلام) قَالَ قُلْتُ إِنَّا نَتَحَدَّثُ أَنَّهُ يُقْذَفُ فِي قُلُوبِكُمْ وَيُنْكَتُ فِي آذَانِكُمْ قَالَ أَوْ ذَاكَ.

2. Muhammad ibn Yahya has narrated Ahmad ibn abu Zahir from Ali ibn Musa from Safwan ibn Yahya from al-Harith ibn al-Mughirah who has said that he asked abu ‘Abdallah (a. s.) the following. “Tell me about the knowledge of your scholar.” He said, “It is inherited from the Messenger of Allah and from Ali (a. s.).” The narrator has said that he asked him, “We narrate that it is thrown into your hearts and is dotted in your ears.” He then said, “Is that so?”

مجهول

Aspects of the Knowledge of the Imams (a.s.) - Hadith 2155

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) رُوِّينَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ عِلْمَنَا غَابِرٌ وَمَزْبُورٌ وَنَكْتٌ فِي الْقُلُوبِ وَنَقْرٌ فِي الاسْمَاعِ فَقَالَ أَمَّا الْغَابِرُ فَمَا تَقَدَّمَ مِنْ عِلْمِنَا وَأَمَّا الْمَزْبُورُ فَمَا يَأْتِينَا وَأَمَّا النَّكْتُ فِي الْقُلُوبِ فَإِلْهَامٌ وَأَمَّا النَّقْرُ فِي الاسْمَاعِ فَأَمْرُ الْمَلَكِ.

3. Ali ibn Ibrahim has narrated from his father from the person who narrated (it) to him from al-Mufaddal ibn ‘Umar who has said that he said to abu al-Hassan (a. s.) the following. “We narrate from abu ‘Abdallah (a. s.) that he has said, ‘Our knowledge consists (of the knowledge of the things) of past, of the written nature, that which is dotted in the hearts and that which is struck against the ears. He then said, “As for that about the matters of the past is that which is passed our knowledge. That which is written is the kind that will come in future. That which is dotted into the hearts is the inspired kind and that which is struck against the ears is the order of the angel.”

ضعيف على المشهور

If Secrets would be kept the Imams (a.s.) can tell everyone what is for and against them - Hadith 2156

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لَوْ كَانَ لالْسِنَتِكُمْ أَوْكِيَةٌ لَحَدَّثْتُ كُلَّ امْرِئٍ بِمَا لَهُ وَعَلَيْهِ.

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadala ibn Ayyub from Aban ibn ‘Uthman from ‘Abd al-Wahid ibn al-Mukhtar who has that abu Ja‘far (a. s.) has said the following. “Had there been a thing (zip) to contain (to sack) your tongues I would have spoken to everyone about what is for or against him.”

مجهول

If Secrets would be kept the Imams (a.s.) can tell everyone what is for and against them - Hadith 2157

2ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ عَبْدِ الله بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا بَصِيرٍ يَقُولُ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مِنْ أَيْنَ أَصَابَ أَصْحَابَ عَلِيٍّ مَا أَصَابَهُمْ مَعَ عِلْمِهِمْ بِمَنَايَاهُمْ وَبَلايَاهُمْ قَالَ فَأَجَابَنِي شِبْهَ الْمُغْضَبِ مِمَّنْ ذَلِكَ إِلا مِنْهُمْ فَقُلْتُ مَا يَمْنَعُكَ جُعِلْتُ فِدَاكَ قَالَ ذَلِكَ بَابٌ أُغْلِقَ إِلا أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتٌ عَلَيْهِمَا فَتَحَ مِنْهُ شَيْئاً يَسِيراً ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ أُولَئِكَ كَانَتْ عَلَى أَفْوَاهِهِمْ أَوْكِيَةٌ.

2. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from ibn Sinan from ‘Abdallah ibn Muskan who has said that he heard abu Basir say that he said to abu ‘Abdallah (a. s.) the following. “What made the supporters of Ali (a. s.) suffer the troubles despite the fact that they knew about their deaths and (causes of their) suffering?” the Imam (a. s.) replied me in a way as if he seemed angry, “from who could it come except from their own selves.?” I then asked, “What prevents you, may Allah take my soul in service for your cause, from telling it all (to your friends). The Imam (a. s.) said, “It is a door that is closed door except that al-Husayn ibn Ali (a. s.) opened it to a small degree (told a few things about future to his supporters just before their martyrdom).” The Imam (a. s.) then said, “O abu Muhammad, those people had a tie (zip) over their mouths.”

ضعيف

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2158

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ النَّحْوِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَسَمِعْتُهُ يَقُولُ إِنَّ الله عَزَّ وَجَلَّ أَدَّبَ نَبِيَّهُ عَلَى مَحَبَّتِهِ فَقَالَ وَإِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ عَزَّ وَجَلَّ وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَقَالَ عَزَّ وَجَلَّ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله قَالَ ثُمَّ قَالَ وَإِنَّ نَبِيَّ الله فَوَّضَ إِلَى عَلِيٍّ وَائْتَمَنَهُ فَسَلَّمْتُمْ وَجَحَدَ النَّاسُ فَوَ الله لَنُحِبُّكُمْ أَنْ تَقُولُوا إِذَا قُلْنَا وَأَنْ تَصْمُتُوا إِذَا صَمَتْنَا وَنَحْنُ فِيمَا بَيْنَكُمْ وَبَيْنَ الله عَزَّ وَجَلَّ مَا جَعَلَ الله لاحَدٍ خَيْراً فِي خِلافِ أَمْرِنَا. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ ثُمَّ ذَكَرَ نَحْوَهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from Ali ibn Isma‘il from Safwan ibn Yahya from ‘Asim ibn Humayd from abu Ishaq al-Nahwi who has said that he went see abu ‘Abdallah (a. s.) and heard him say the following. “Allah, the Most Holy, the Most High, discipline and education His Messenger with His and said, “You certainly possess a great degree of moral discipline and education.” (64:4) He then let him be in charge as He, the Most Holy, the Most High, has said, “. . whatever the Messenger brings to you, you must take it (obey) and whatever he prohibits you, you must desist from. .” (59:7) Allah, the Most Holy, the Most High, has said, “. . whoever obeys the Messenger, he has obeyed Allah. .” (4:80)” The narrator has said that then the Imam (a. s.) said, “The Prophet of Allah then let Ali and the Imams be the in charge (of the religious matters) and you then acknowledged it while others denied it. I swear by Allah, we love you to say when we say and remain silent when we remain silent. We are between you and Allah, the Most Holy, the Most High. Allah has not placed any goodness in the opposition to us.” A number of our people has narrated from Ahmad ibn Muhammad from abu Najran from ‘Asim ibn Humayd from abu Ishaq who has said that heard abu Ja‘far (a. s.) say the following. He cited a hadith similar to the above one.

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2159

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ بَكَّارِ بْنِ بَكْرٍ عَنْ مُوسَى بْنِ أَشْيَمَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَسَأَلَهُ رَجُلٌ عَنْ آيَةٍ مِنْ كِتَابِ الله عَزَّ وَجَلَّ فَأَخْبَرَهُ بِهَا ثُمَّ دَخَلَ عَلَيْهِ دَاخِلٌ فَسَأَلَهُ عَنْ تِلْكَ الايَةِ فَأَخْبَرَهُ بِخِلافِ مَا أَخْبَرَ بِهِ الاوَّلَ فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ الله حَتَّى كَأَنَّ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ فَقُلْتُ فِي نَفْسِي تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لا يُخْطِئُ فِي الْوَاوِ وَشِبْهِهِ وَجِئْتُ إِلَى هَذَا يُخْطِئُ هَذَا الْخَطَأَ كُلَّهُ فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ الايَةِ فَأَخْبَرَهُ بِخِلافِ مَا أَخْبَرَنِي وَأَخْبَرَ صَاحِبَيَّ فَسَكَنَتْ نَفْسِي فَعَلِمْتُ أَنَّ ذَلِكَ مِنْهُ تَقِيَّةٌ قَالَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي يَا ابْنَ أَشْيَمَ إِنَّ الله عَزَّ وَجَلَّ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ فَقَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ وَفَوَّضَ إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ فَوَّضَهُ إِلَيْنَا.

2. Ali ibn Ibrahim has narrated from his father from Yahya ibn abu ‘Umran from Yunus from Bakkar ibn Bakr from Musa ibn ’Ushaym who has said the following. “I was in presence o abu ‘Abdallah (a. s.) a man asked him about a verse of the book of Allah, the Most Holy, the Most High. The Imam (a. s.) explained it to him. Then another person came to see the Imam (a. s.) and asked him about the same verse. The Imam (a. s.) gave him a different explanation. This made as many things to my mind as Allah willed, as if my heart would have been shredded with knives. I then said to myself, “I left abu Qatada in Syria who would not make a mistake in even the letter ‘waw’ and now I have come to this man who makes all this mistake. At this another person came in to see him and asked him about the same verse. He then explained to him completely different from what he had explained to me and to the man just before. My soul relaxed at this point and I came to know that it was because of fear. He has said that then he (the Imam (a. s.) turned to me and said, “O ibn ’Ushaym, Allah, the Most Holy, the Most High, made Solomon son of David in charge (of religious matters) and said, “This is our gift to you, you may do with it favors to others or with hold without being held responsible for anything. .” (38:39). He also made His Prophet the in charge and said, “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) Of whatever the Messenger of Allah is made in charge he has made us the in charge thereof.”

ضعيف

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2160

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَأَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولانِ إِنَّ الله عَزَّ وَجَلَّ فَوَّضَ إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلا هَذِهِ الايَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا.

3. A number of our people has narrated from Ahmad ibn Muhammad from al-Hajjal from Tha‘labah that Zurarah who has said that he heard abu Ja‘far and abu ‘Abdallah (a. s.) say the following. “Allah, the Most Holy, the Most High has made the Holy Prophet in charge of the affairs of His creatures to see how their obedience is. He then recited this verse of Holy Quran, “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7)

صحيح

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2161

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لِبَعْضِ أَصْحَابِ قَيْسٍ الْمَاصِرِ إِنَّ الله عَزَّ وَجَلَّ أَدَّبَ نَبِيَّهُ فَأَحْسَنَ أَدَبَهُ فَلَمَّا أَكْمَلَ لَهُ الادَبَ قَالَ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ ثُمَّ فَوَّضَ إِلَيْهِ أَمْرَ الدِّينِ وَالامَّةِ لِيَسُوسَ عِبَادَهُ فَقَالَ عَزَّ وَجَلَّ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ مُسَدَّداً مُوَفَّقاً مُؤَيَّداً بِرُوحِ الْقُدُسِ لا يَزِلُّ وَلا يُخْطِئُ فِي شَيْ‏ءٍ مِمَّا يَسُوسُ بِهِ الْخَلْقَ فَتَأَدَّبَ بِ‏آدَابِ الله ثُمَّ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ الصَّلاةَ رَكْعَتَيْنِ رَكْعَتَيْنِ عَشْرَ رَكَعَاتٍ فَأَضَافَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى الرَّكْعَتَيْنِ رَكْعَتَيْنِ وَإِلَى الْمَغْرِبِ رَكْعَةً فَصَارَتْ عَدِيلَ الْفَرِيضَةِ لا يَجُوزُ تَرْكُهُنَّ إِلا فِي سَفَرٍ وَأَفْرَدَ الرَّكْعَةَ فِي الْمَغْرِبِ فَتَرَكَهَا قَائِمَةً فِي السَّفَرِ وَالْحَضَرِ فَأَجَازَ الله عَزَّ وَجَلَّ لَهُ ذَلِكَ كُلَّهُ فَصَارَتِ الْفَرِيضَةُ سَبْعَ عَشْرَةَ رَكْعَةً ثُمَّ سَنَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) النَّوَافِلَ أَرْبَعاً وَثَلاثِينَ رَكْعَةً مِثْلَيِ الْفَرِيضَةِ فَأَجَازَ الله عَزَّ وَجَلَّ لَهُ ذَلِكَ وَالْفَرِيضَةُ وَالنَّافِلَةُ إِحْدَى وَخَمْسُونَ رَكْعَةً مِنْهَا رَكْعَتَانِ بَعْدَ الْعَتَمَةِ جَالِساً تُعَدُّ بِرَكْعَةٍ مَكَانَ الْوَتْرِ وَفَرَضَ الله فِي السَّنَةِ صَوْمَ شَهْرِ رَمَضَانَ وَسَنَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَوْمَ شَعْبَانَ وَثَلاثَةَ أَيَّامٍ فِي كُلِّ شَهْرٍ مِثْلَيِ الْفَرِيضَةِ فَأَجَازَ الله عَزَّ وَجَلَّ لَهُ ذَلِكَ وَحَرَّمَ الله عَزَّ وَجَلَّ الْخَمْرَ بِعَيْنِهَا وَحَرَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُسْكِرَ مِنْ كُلِّ شَرَابٍ فَأَجَازَ الله لَهُ ذَلِكَ كُلَّهُ وَعَافَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَشْيَاءَ وَكَرِهَهَا وَلَمْ يَنْهَ عَنْهَا نَهْيَ حَرَامٍ إِنَّمَا نَهَى عَنْهَا نَهْيَ إِعَافَةٍ وَكَرَاهَةٍ ثُمَّ رَخَّصَ فِيهَا فَصَارَ الاخْذُ بِرُخَصِهِ وَاجِباً عَلَى الْعِبَادِ كَوُجُوبِ مَا يَأْخُذُونَ بِنَهْيِهِ وَعَزَائِمِهِ وَلَمْ يُرَخِّصْ لَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِيمَا نَهَاهُمْ عَنْهُ نَهْيَ حَرَامٍ وَلا فِيمَا أَمَرَ بِهِ أَمْرَ فَرْضٍ لازِمٍ فَكَثِيرُ الْمُسْكِرِ مِنَ الاشْرِبَةِ نَهَاهُمْ عَنْهُ نَهْيَ حَرَامٍ لَمْ يُرَخِّصْ فِيهِ لاحَدٍ وَلَمْ يُرَخِّصْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاحَدٍ تَقْصِيرَ الرَّكْعَتَيْنِ اللَّتَيْنِ ضَمَّهُمَا إِلَى مَا فَرَضَ الله عَزَّ وَجَلَّ بَلْ أَلْزَمَهُمْ ذَلِكَ إِلْزَاماً وَاجِباً لَمْ يُرَخِّصْ لاحَدٍ فِي شَيْ‏ءٍ مِنْ ذَلِكَ إِلا لِلْمُسَافِرِ وَلَيْسَ لاحَدٍ أَنْ يُرَخِّصَ شَيْئاً مَا لَمْ يُرَخِّصْهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَوَافَقَ أَمْرُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْرَ الله عَزَّ وَجَلَّ وَنَهْيُهُ نَهْيَ الله عَزَّ وَجَلَّ وَوَجَبَ عَلَى الْعِبَادِ التَّسْلِيمُ لَهُ كَالتَّسْلِيمِ لله تَبَارَكَ وَتَعَالَى.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhayna from Fudayl ibn Yasar who has said that he heard abu ‘Abdallah say the following to some of the companions of Qays al-Masir. “Allah, the Most Holy, the Most High, discipline and education His Messenger. He then made his discipline and education to be the best. When his discipline and education was complete He said, “O Muhammad, you certainly possess a great degree of moral discipline and education. (64:4). Then He made him in charge of the affairs of the religion and the nation (Muslim) so he would manage the social matters of the His servants with wisdom. Allah, the Most Holy, the Most High, said, “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) The Messenger of Allah was protected, successful and supported by the Holy Spirit. He (the Messenger of Allah) does not slip, make a mistake in any of the matters of the management of the social matters of the creatures. He is educated with the education of Allah. Allah, the Most Holy, the Most High, commanded to perform the prayer in two and two Rak‘at form totalling ten Rak‘ats. The Messenger of Allah added two more Rak‘ats to each prayer and only one Rak‘at to the Maghrib prayer (the prayer at sun set). Such additions became just as the obligatory ones and it is not permissible to disregard them. They are obligatory at home and on a journey. Allah, the Most Holy, the Most High, granted him permission in all of it. Thus, the obligatory prayers became seventeen Rak‘ats. The Messenger of Allah then setup the tradition of optional prayers totaling thirty four Rak‘ats which is double the number of the optional prayers. Allah, the Most Holy, the Most High, granted him permission for this. All the optional and obligatory prayers total fifty one Rak‘ats of which there is two Rak‘ats in a sitting position after (al-‘atma) ‘Isha prayer which is counted as one Rak‘at in place of Witr. Allah made fasting of the month of Ramadan obligatory which comes only once in a year. The Messenger of Allah set up the tradition of fasting in the month of Sha‘ban and three days fasting of every month and the number of days in it totals twice as much as the obligatory fast. Allah, the Most Holy, the Most High, granted him permission for all of this. Allah, the Most Holy, the Most High, made just wine unlawful to consume. The Messenger of Allah pronounced all intoxicants drinks unlawful. Allah, the Most Holy, the Most High, granted him permission in this case also. The Messenger of Allah pronounced certain things as permissible and pronounced other things as detestable but did not declare them prohibited as unlawful. He only pronounced them prohibited in a permissible prohibition and detestable. He then spoke of such prohibitions as permissible but then such permissible matters became obligatory for the servants (of Allah) like the obligation of abiding by what is prohibited and determined. The Messenger of Allah did not grant permission in the matters that were prohibited as unlawful (to violate) prohibitions or what he pronounced as an order to follow as an obligation and binding. A great deal of the intoxicants drinks he pronounced as unlawful to consume and he did not grant permission to any one to consume them. The Messenger of Allah did not grant permission to anyone to further shorten the prayers tha consisted of two Rak‘ats that were added to what Allah, the Most Holy, the Most High, had made obligatory. In fact, He made them binding and necessary like an obligation. He did not grant permission to anyone in this matter except those on a journey. No one has the right to give permission in such issues until the Messenger of Allah grants permission. Thus, the order of the Messenger of Allah concord the orders of Allah, the Most Holy, the Most High. The prohibitions of the Messenger of Allah concord the prohibition of Allah, the Most Holy, the Most High. It has become obligatory for the servants (of Allah) to submit to his commands as it is obligatory for them to submit to the command of Allah, the Most Holy, the Most High.”

حسن

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2162

5ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ وَأَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولانِ إِنَّ الله تَبَارَكَ وَتَعَالَى فَوَّضَ إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلا هَذِهِ الايَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ مِثْلَهُ.

5. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Tha‘laba ibn Maymun from Zurarah who has said that he heard abu Ja‘far (a. s.) and abu ‘Abdallah (a. s.) say the following. “Allah, the Most Holy, the Most High, made His Prophet the in charge of His creatures to se how their obedience is. They then recited the following verse of the Holy Quran. “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7)” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from Tha‘laba ibn Maymun from Zurara a similar hadit.

موثق كالصحيح

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2163

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى أَدَّبَ نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا انْتَهَى بِهِ إِلَى مَا أَرَادَ قَالَ لَهُ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ فَفَوَّضَ إِلَيْهِ دِينَهُ فَقَالَ وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَإِنَّ الله عَزَّ وَجَلَّ فَرَضَ الْفَرَائِضَ وَلَمْ يَقْسِمْ لِلْجَدِّ شَيْئاً وَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَطْعَمَهُ السُّدُسَ فَأَجَازَ الله جَلَّ ذِكْرُهُ لَهُ ذَلِكَ وَذَلِكَ قَوْلُ الله عَزَّ وَجَلَّ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Ishaq ibn ‘Ammar from abu ‘Abdallah (a. s.) who has said the following. “Allah, the Most Holy, the Most High, disciplined and educated His Prophet to the level that He wanted and said, ““O Muhammad, you certainly possess a great degree of moral discipline and education. (64:4). The He made him the in charge of His religion and said, “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) Allah, the Most Holy, the Most High, declared the laws of inheritance and did not assign any part for the grandfather. The Messenger of Allah assigned one sixth for him. Allah, the Most Holy, the Most High, granted permission in the matter in His words as follows. “This is our gift to you, you may grant it others or keep it without being held responsible (38:39)”

ضعيف على المشهور معتبر عند ي

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2164

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ وَضَعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) دِيَةَ الْعَيْنِ وَدِيَةَ النَّفْسِ وَحَرَّمَ النَّبِيذَ وَكُلَّ مُسْكِرٍ فَقَالَ لَهُ رَجُلٌ وَضَعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ غَيْرِ أَنْ يَكُونَ جَاءَ فِيهِ شَيْ‏ءٌ قَالَ نَعَمْ لِيَعْلَمَ مَنْ يُطِيعُ الرَّسُولَ مِمَّنْ يَعْصِيهِ.

7. Al-Husayn ibn Muhammad has narrated from Mu‘ala ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from Zurarah from abu Ja‘far (a. s.) who has said the following. “The Messenger of Allah (s. a.) sanctioned the compensation for a damaged eye and the blood-money for the slain person. He pronounced the consumption of Nabidh (a beverage from dates) and all intoxicants as unlawful.” A man asked the Imam (a. s.) said, “Did the Messenger of Allah sanction this law without receiving any thing (from Allah)?” the Imam (a. s.) said, “Yes, so it could be founnd out who obeys the Messenger and who disobeys him.”

ضعيف على المشهور

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2165

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ وَجَدْتُ فِي نَوَادِرِ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لا وَالله مَا فَوَّضَ الله إِلَى أَحَدٍ مِنْ خَلْقِهِ إِلا إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِلَى الائِمَّةِ قَالَ عَزَّ وَجَلَّ إِنَّا أَنْزَلْنا إِلَيْكَ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ الله وَهِيَ جَارِيَةٌ فِي الاوْصِيَاءِ (عَلَيْهم السَّلام )

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan who has said the following. “I found in the Nawadir (works) of Muhammad ibn Sinan narrated from ‘Abdallah ibn Sinan who has said that abu ‘Abdallah (a. s.) has said the following. “No, I swear by Allah, that He has no made anyone of His creatures the in charge except the Messenger of Allah and the Imams (a. s.). Allah, the Most Holy, the Most High, has said, “ We have sent down to you the Book with the truth, so that you may judge between the people by that which Allah has shown you (4:105) and it is continued to be valid and in full force with the executors of his will.”

ضعيف على المشهور

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2166

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الله عَزَّ وَجَلَّ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ عَزَّ ذِكْرُهُ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ الله إِلَى رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ فَوَّضَهُ إِلَيْنَا.

9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Ya‘qub ibn Yazid from al-Hassan ibn Ziyad from Muhammad ibn al-Hassan al-Maythami from abu ‘Abdallah (a. s.) who has said the following. “Allah, the Most Holy, the Most High, disciplined and educated His Messenger until he was well established in whatever He wanted. Then He made him the in charge as He, the Most Holy, the Most High, has said, “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) Of whatever Allah has made His Messenger the in charge He has made us also the in charge of it.”

مجهول

Giving Charge of the Religious matters to the Messenger of Allah (s.a.) and to the Imams (a.s.) - Hadith 2167

10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ صَنْدَلٍ الْخَيَّاطِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ قَالَ أَعْطَى سُلَيْمَانَ مُلْكاً عَظِيماً ثُمَّ جَرَتْ هَذِهِ الايَةُ فِي رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَكَانَ لَهُ أَنْ يُعْطِيَ مَا شَاءَ مَنْ شَاءَ وَيَمْنَعَ مَنْ شَاءَ وَأَعْطَاهُ الله أَفْضَلَ مِمَّا أَعْطَى سُلَيْمَانَ لِقَوْلِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا.

10. Ali ibn Muhammad has narrated from some of our people from al-Husayn ibn ‘Abd al-Rahman from Sandal al-Khayyat from Zayd al-Shahham who has said that he asked abu ‘Abdallah (a. s.) about the meaning of the the following words of Allah. “This is our gift to you, you may grant it others or keep it without being held responsible (38:39)” The Imam (a. s.) said, “Solomon was given a great kingdom. This verse continued to apply to the Messenger of Allah. He had authority to grant whatever he wished to whomever he wished and withhold from whomever he wished. Allah granted him a favor greater than what He had granted to Solomon as He has said, “. . what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7)”

مجهول

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2168

1ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) مَا مَوْضِعُ الْعُلَمَاءِ قَالَ مِثْلُ ذِي الْقَرْنَيْنِ وَصَاحِبِ سُلَيْمَانَ وَصَاحِبِ مُوسَى (عَلَيْهِ السَّلام )

1. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Humran ibn A‘yan who has said that he asked abu Ja‘far (a. s.) the following. “What is the position of the scholars?” The Imam (a. s.) said, “ It is like Dhul Qarnayn, (see 18:83 – 99 Holy Quran), the companion of Solomon (see 27:40), and the companion of Moses (a. s.) (See 18:65)”

حسن

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2169

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّمَا الْوُقُوفُ عَلَيْنَا فِي الْحَلالِ وَالْحَرَامِ فَأَمَّا النُّبُوَّةُ فَلا.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn abu al-‘Ala’ from abu ‘Abdallah (a. s.) who has said the following. “To refer to us (as the Divine authorities) is valid only in finding the lawful and unlawful matters. To refer to us as prophet-hood is not valid.”

حسن

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2170

3ـ مُحَمَّدُ بْنُ يَحْيَى الاشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله عَزَّ ذِكْرُهُ خَتَمَ بِنَبِيِّكُمُ النَّبِيِّينَ فَلا نَبِيَّ بَعْدَهُ أَبَداً وَخَتَمَ بِكِتَابِكُمُ الْكُتُبَ فَلا كِتَابَ بَعْدَهُ أَبَداً وَأَنْزَلَ فِيهِ تِبْيَانَ كُلِّ شَيْ‏ءٍ وَخَلْقَكُمْ وَخَلْقَ السَّمَاوَاتِ وَالارْضِ وَنَبَأَ مَا قَبْلَكُمْ وَفَصْلَ مَا بَيْنَكُمْ وَخَبَرَ مَا بَعْدَكُمْ وَأَمْرَ الْجَنَّةِ وَالنَّارِ وَمَا أَنْتُمْ صَائِرُونَ إِلَيْهِ.

3. Muhammad ibn Yahya al-Ash’ari has narrated from Ahmad ibn Muhammad from al-Barqi from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Ayyub ibn al-Hurr who has said that he heard Abu ‘Abdallah (a. s.) say the following: "Allah, Majestic is his mention, ended with your prophet the (coming of) the prophets, thus, there will never come any prophet after him and with your book He ended the sending of (heavenly) books, thus, there will never come other heavenly books. In it (your book) He has placed clarifications for all things, such as your creation and the creation of the heavens and the earth. Therein is the news of the beings before you, the laws that help settle your disputes and the news of the beings that come into being after you, the news of the issues of Paradise and Fire and that to which you proceed.”

صحيح

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2171

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ مُحَدَّثاً فَقُلْتُ فَتَقُولُ نَبِيٌّ قَالَ فَحَرَّكَ بِيَدِهِ هَكَذَا ثُمَّ قَالَ أَوْ كَصَاحِبِ سُلَيْمَانَ أَوْ كَصَاحِبِ مُوسَى أَوْ كَذِي الْقَرْنَيْنِ أَ وَمَا بَلَغَكُمْ أَنَّهُ قَالَ وَفِيكُمْ مِثْلُهُ.

4. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from al-Harith ibn al-Mughirah who has said that abu Ja‘far (a. s.) has said the following. “Ali (a. s.) was a Muhaddith (a Divine spokesman).” The narrator has said that he then asked the Imam (a. s.), “What is mmeans, O Imam? Do you say he was a prophet?” The narrator has said that the Imam (a. s.) rose his hand like this, (meaning thereby, no, I did not say that).” The Imam (a. s.) then said, “Or he is like the companion of Solomon, or the companion of Moses or like Dhul Qarnayn. Have you not heard that he said, “Among you is one similar to him (Dhul Qarnayn).”

موثق

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2172

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا مَنْزِلَتُكُمْ وَمَنْ تُشْبِهُونَ مِمَّنْ مَضَى قَالَ صَاحِبُ مُوسَى وَذُو الْقَرْنَيْنِ كَانَا عَالِمَيْنِ وَلَمْ يَكُونَا نَبِيَّيْنِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhayna from Burayd ibn Mu‘awiya who has said that he asked abu Ja‘far and abu ‘Abdallah (a. s.) the following. “What is your position? To who of the people of the past do you resemble?” the Imam (a. s.) said, “I resemble the companion of Moses and Dhul Qarnayn who were two scholars but not two prophets.”

حسن

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2173

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ سَدِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ يَتْلُونَ بِذَلِكَ عَلَيْنَا قُرْآناً وَهُوَ الَّذِي فِي السَّماءِ إِلهٌ وَفِي الارْضِ إِلهٌ فَقَالَ يَا سَدِيرُ سَمْعِي وَبَصَرِي وَبَشَرِي وَلَحْمِي وَدَمِي وَشَعْرِي مِنْ هَؤُلاءِ بَرَاءٌ وَبَرِئَ الله مِنْهُمْ مَا هَؤُلاءِ عَلَى دِينِي وَلا عَلَى دِينِ آبَائِي وَالله لا يَجْمَعُنِي الله وَإِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلا وَهُوَ سَاخِطٌ عَلَيْهِمْ قَالَ قُلْتُ وَعِنْدَنَا قَوْمٌ يَزْعُمُونَ أَنَّكُمْ رُسُلٌ يَقْرَءُونَ عَلَيْنَا بِذَلِكَ قُرْآناً يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ وَاعْمَلُوا صالِحاً إِنِّي بِما تَعْمَلُونَ عَلِيمٌ فَقَالَ يَا سَدِيرُ سَمْعِي وَبَصَرِي وَشَعْرِي وَبَشَرِي وَلَحْمِي وَدَمِي مِنْ هَؤُلاءِ بَرَاءٌ وَبَرِئَ الله مِنْهُمْ وَرَسُولُهُ مَا هَؤُلاءِ عَلَى دِينِي وَلا عَلَى دِينِ آبَائِي وَالله لا يَجْمَعُنِي الله وَإِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلا وَهُوَ سَاخِطٌ عَلَيْهِمْ قَالَ قُلْتُ فَمَا أَنْتُمْ قَالَ نَحْنُ خُزَّانُ عِلْمِ الله نَحْنُ تَرَاجِمَةُ أَمْرِ الله نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ الله تَبَارَكَ وَتَعَالَى بِطَاعَتِنَا وَنَهَى عَنْ مَعْصِيَتِنَا نَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ دُونَ السَّمَاءِ وَفَوْقَ الارْضِ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from abu Talib from Sadir who has said that he asked abu ‘Abdallah (a. s.) the following. “A certain group of people believe that you are gods. They read to us from the Quran about it. And it is He Who in heaven is God and in earth is God.” (43:84). The Imam (a. s.) said, “O Sadir, my hearing, my sight, my skin, my flesh, my blood and my hair are (all) disdain such people, and Allah also disdains them. They do not follow my religion and the religion of my forefathers. I swear by Allah, Allah will not place me with them on the Day of Resurrection. The only thing from Allah to them will be His anger.” The narrator has said that he said, “Among us there is a group of people who believe that you are messenger and read to from the Holy Quran. “O Messengers, eat of the good things and do righteousness; surely I know the things you do (23:51). The Imam (a. s.) said, “O Sadir, my hearing, my sight, my skin, my flesh, my blood and my hair are (all) disdain such people, and Allah and Hid Messenger also disdains them. They do not follow my religion and the religion of my forefathers. Allah will not place me with them on the Day of Judgment. The only thing from Allah towards them will be His anger.” The narrator has said that he then asked, “What are you then?” the Imam (a. s.) said, “We are the treasuries of the knowledge of Allah. We are the translators of the commands of Allah. We are infallible people. Allah, the Most Holy, the Most High, has commanded people to obey us and prohibited them to disobey us. We are the complete Divine authority over all that is below the heavens and above the earth.”

حسن

The Imams are Similar to those before them and the Dislikeability of Calling them Prophets - Hadith 2174

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ الله بْنِ بَحْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ الائِمَّةُ بِمَنْزِلَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا أَنَّهُمْ لَيْسُوا بِأَنْبِيَاءَ وَلا يَحِلُّ لَهُمْ مِنَ النِّسَاءِ مَا يَحِلُّ لِلنَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَمَّا مَا خَلا ذَلِكَ فَهُمْ فِيهِ بِمَنْزِلَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

7. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ‘Abdallah ibn Bahr from ibn Muskan from ‘Abd al-Rahman ibn abu ‘Abdallah from Muhammad ibn Muslim who has said that he heard abu ‘Abdallah (a. s.) say the following. “The Imams (a. s.) possess the position of the Messenger of Allah except that they are not prophets and the number of wives permissible for the Holy Prophet is not permissible for them. In the aspects other than these they possess the same positions as the Messenger of Allah did.”

ضعيف

The Imams (a.s.) hear from the angels as Muhaddathun and are of Perfect Understanding - Hadith 2175

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ أَرْسَلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى زُرَارَةَ أَنْ يُعْلِمَ الْحَكَمَ بْنَ عُتَيْبَةَ أَنَّ أَوْصِيَاءَ مُحَمَّدٍ عَلَيْهِ وَعَلَيْهم السَّلام مُحَدَّثُونَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from al-Qasim ibn Muhammad from ‘Ubayd ibn Zurarah who has said the following. “Abu Ja‘far (a. s.) sent (message) to Zurara to inform al-Hakam ibn ‘Utayba that the executors of the will of Muhammad (s. a.) (are Muhaddathun) hear from the angels.” al-Hakam ibn ’Utaybah (al-Kindi al-Kufi [50/670 - 115/ 733], one of the tab‘un [those who knew the companions of the Holy Prophet and famous narrators of hadith)

ضعيف

The Imams (a.s.) hear from the angels as Muhaddathun and are of Perfect Understanding - Hadith 2176

2ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ دَخَلْتُ عَلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) يَوْماً فَقَالَ يَا حَكَمُ هَلْ تَدْرِي الايَةَ الَّتِي كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) يَعْرِفُ قَاتِلَهُ بِهَا وَيَعْرِفُ بِهَا الامُورَ الْعِظَامَ الَّتِي كَانَ يُحَدِّثُ بِهَا النَّاسَ قَالَ الْحَكَمُ فَقُلْتُ فِي نَفْسِي قَدْ وَقَعْتُ عَلَى عِلْمٍ مِنْ عِلْمِ عَلِيِّ بْنِ الْحُسَيْنِ أَعْلَمُ بِذَلِكَ تِلْكَ الامُورَ الْعِظَامَ قَالَ فَقُلْتُ لا وَالله لا أَعْلَمُ قَالَ ثُمَّ قُلْتُ الايَةُ تُخْبِرُنِي بِهَا يَا ابْنَ رَسُولِ الله قَالَ هُوَ وَالله قَوْلُ الله عَزَّ ذِكْرُهُ وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ وَلا مُحَدَّثٍ وَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) مُحَدَّثاً فَقَالَ لَهُ رَجُلٌ يُقَالُ لَهُ عَبْدُ الله بْنُ زَيْدٍ كَانَ أَخَا عَلِيٍّ لامِّهِ سُبْحَانَ الله مُحَدَّثاً كَأَنَّهُ يُنْكِرُ ذَلِكَ فَأَقْبَلَ عَلَيْنَا أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ أَمَا وَالله إِنَّ ابْنَ أُمِّكَ بَعْدُ قَدْ كَانَ يَعْرِفُ ذَلِكَ قَالَ فَلَمَّا قَالَ ذَلِكَ سَكَتَ الرَّجُلُ فَقَالَ هِيَ الَّتِي هَلَكَ فِيهَا أَبُو الْخَطَّابِ فَلَمْ يَدْرِ مَا تَأْوِيلُ الْمُحَدَّثِ وَالنَّبِيِّ.

2. Muhammad from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Salih from Ziyad ibn Suqah from al-Hakam ibn ‘Utaybah who has said the following. “One day I went to see Ali ibn al-Husayn (a. s.).” He said, “O Hakam do you know the verse (of the Holy Quran) from which Ali ibn abu Talib had learned who his assassin was and the extremely great matters of which he would speak to people? “ Al-Hakam has said that I said to myself in my mind, “ I have now a chance to learn of the knowledge of Ali ibn al-Husayn (a. s.) with which I will learn of those extremely great matters.” The narrator has said that he replied the Imam (a. s.), “No, O son of the Messenger of Allah, I do not know.” He has said that he then said, “Please tell me, O son of the Messenger of Allah, which verse is it?” the Imam (a. s.) said, “It, I swear by Allah, is the words of Allah, Majestic is Whose mention, “We have not sent any messenger or prophet before you (or a Muhahhdath) one who hears from the angels. (22:52) Ali ibn abu Talib (a. s.) was a Muhaddath. At this point a man called ‘Abdallah ibn Zayd who was a brother of Ali from his mother’s side said, “Glory belongs to Allah. A Muhaddath1!” It seemed as if he did not believe it. Abu Ja‘far (a. s.) then turned to us and said, “Do not have any doubts, I swear by Allah, that the son of your mother after all did have knowledge of this fact.” The narrator has said that when the Imam (a. s.) said so the man kept silent. The Imam (a. s.) then said, “This is the issue in which abu al-Khattab perished. He never learned what was the explanation of the prophet and a Muhaddath.”

ضعيف

The Imams (a.s.) hear from the angels as Muhaddathun and are of Perfect Understanding - Hadith 2177

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ الائِمَّةُ عُلَمَاءُ صَادِقُونَ مُفَهَّمُونَ مُحَدَّثُونَ.

3. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Hassan from Ya‘qub ibn Yazid from Muhammad ibn Isma‘il who has said that I heard abu al-Hassan (a. s.) say the following. “The Imams (a. s.) are scholar, truthful people, have perfect understanding and Muhaddathum hear from the angels.”

صحيح

The Imams (a.s.) hear from the angels as Muhaddathun and are of Perfect Understanding - Hadith 2178

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ ذُكِرَ الْمُحَدَّثُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ إِنَّهُ يَسْمَعُ الصَّوْتَ وَلا يَرَى الشَّخْصَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ يَعْلَمُ أَنَّهُ كَلامُ الْمَلَكِ قَالَ إِنَّهُ يُعْطَى السَّكِينَةَ وَالْوَقَارَ حَتَّى يَعْلَمَ أَنَّهُ كَلامُ مَلَكٍ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man that Muhammad ibn Muslim who has said the following. “Once Muhaddath was mentioned in the presence of abu ‘Abdallah (a. s.) and he said, “He, Muhaddath, hears the voice but does not see the persons of the angels.” I then said to him, “May Allah take my soul in service for your cause, how he would come to know that the voice and words are from the angels?” The Imam (a. s.) said, “He is given the serenity and dignity to the level that he learns about its being the speech of the angels.”

مرسل

The Imams (a.s.) hear from the angels as Muhaddathun and are of Perfect Understanding - Hadith 2179

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ مُحَدَّثاً فَخَرَجْتُ إِلَى أَصْحَابِي فَقُلْتُ جِئْتُكُمْ بِعَجِيبَةٍ فَقَالُوا وَمَا هِيَ فَقُلْتُ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ كَانَ علي (عَلَيْهِ السَّلام) مُحَدَّثاً فَقَالُوا مَا صَنَعْتَ شَيْئاً إِلا سَأَلْتَهُ مَنْ كَانَ يُحَدِّثُهُ فَرَجَعْتُ إِلَيْهِ فَقُلْتُ إِنِّي حَدَّثْتُ أَصْحَابِي بِمَا حَدَّثْتَنِي فَقَالُوا مَا صَنَعْتَ شَيْئاً إِلا سَأَلْتَهُ مَنْ كَانَ يُحَدِّثُهُ فَقَالَ لِي يُحَدِّثُهُ مَلَكٌ قُلْتُ تَقُولُ إِنَّهُ نَبِيٌّ قَالَ فَحَرَّكَ يَدَهُ هَكَذَا أَوْ كَصَاحِبِ سُلَيْمَانَ أَوْ كَصَاحِبِ مُوسَى أَوْ كَذِي الْقَرْنَيْنِ أَ وَمَا بَلَغَكُمْ أَنَّهُ قَالَ وَفِيكُمْ مِثْلُهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from al-Harith ibn al-Mughirah from Humran ibn A‘yan who has said that abu Ja‘far (a. s.) has said the following. “Ali (a. s.) was a Muhaddath.” I then returned to my associates and said, “I have brought you a very strange news.” They asked, “What is it?” I then said that I heard abu Ja‘far (a. s.) say that Ali (a. s.) was a Muhaddath. They then said, “What did you do?” Would that you had asked him as to who would speak to him (Ali (a. s.) I then went back to abu Ja‘far (a. s.) and said to him, “I went to my associates and told them about what you had told me and they said, “What did you do? Would that you had asked him as to who would speak to him (Ali (a. s.)” The Imam (a. s.) said to me, “The angel would speak to him.” I then asked, “Do you say that he was a prophet?” He has said, “He moved his hand like this. Or like the companion of Solomon, or the companion of Moses or like Dhul Qarnayn. Have not heard that he has said, “Among there one like him.” (A hadith of the Holy Prophet (s. a.) says that Ali (a. s.) is the Dhul Qarnay of this Umma)

حسن موثق

The Spirits that exist in the Imams (a.s.) - Hadith 2180

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا جَابِرُ إِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ الْخَلْقَ ثَلاثَةَ أَصْنَافٍ وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ وَكُنْتُمْ أَزْواجاً ثَلاثَةً فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ وَأَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ وَالسَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ فَالسَّابِقُونَ هُمْ رُسُلُ الله (عَلَيْهم السَّلام) وَخَاصَّةُ الله مِنْ خَلْقِهِ جَعَلَ فِيهِمْ خَمْسَةَ أَرْوَاحٍ أَيَّدَهُمْ بِرُوحِ الْقُدُسِ فَبِهِ عَرَفُوا الاشْيَاءَ وَأَيَّدَهُمْ بِرُوحِ الايمَانِ فَبِهِ خَافُوا الله عَزَّ وَجَلَّ وَأَيَّدَهُمْ بِرُوحِ الْقُوَّةِ فَبِهِ قَدَرُوا عَلَى طَاعَةِ الله وَأَيَّدَهُمْ بِرُوحِ الشَّهْوَةِ فَبِهِ اشْتَهَوْا طَاعَةَ الله عَزَّ وَجَلَّ وَكَرِهُوا مَعْصِيَتَهُ وَجَعَلَ فِيهِمْ رُوحَ الْمَدْرَجِ الَّذِي بِهِ يَذْهَبُ النَّاسُ وَيَجِيئُونَ وَجَعَلَ فِي الْمُؤْمِنِينَ وَأَصْحَابِ الْمَيْمَنَةِ رُوحَ الايمَانِ فَبِهِ خَافُوا الله وَجَعَلَ فِيهِمْ رُوحَ الْقُوَّةِ فَبِهِ قَدَرُوا عَلَى طَاعَةِ الله وَجَعَلَ فِيهِمْ رُوحَ الشَّهْوَةِ فَبِهِ اشْتَهَوْا طَاعَةَ الله وَجَعَلَ فِيهِمْ رُوحَ الْمَدْرَجِ الَّذِي بِهِ يَذْهَبُ النَّاسُ وَيَجِيئُونَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Jabir al-Ju‘fi from abu ‘Abdallah (a. s.) who has said the following. “O Jabir, Allah, the Most Holy, the Most High has created th e creatures in three categories as mentioned in the words of Allah, the Most Holy, the Most High. “On that day, you (mankind) will be divided into three groups: (56:7) The people of the right hand - those whose books of records will be placed in their right hands. How happy they will be! (56:8). The people of the left hand - those whose books of records will be placed in their left hands. How miserable they will be! (56:9). The foremost ones (in faith and virtue) - the foremost ones in receiving their reward.” (56:10). The foremost group is the messengers and the people of special status with Allah among His creatures. Allah has placed in them five spirits and has supported them with the Holy Spirit. Through this spirit they recognize things. He has supported them with the spirit of faith because of which they maintain fear of Allah (in their souls). They are supported also with the spirit of power because of which they are able to obey Allah. They are also supported with the spirit of desires with which they maintain their desire of worshipping and obeying Allah, the Most Holy, the Most High and dislike disobedience. He has placed in them the social spirit to socialize and establish proper relations among people. In the believers and the people of the right hand He has placed the spirit of faith because of which they maintain fear of Allah. He has placed in them the spirit of power with which they obey Allah. He has placed in them the spirit of desire. With it they desire to obey Allah. He has also placed in the social spirit and because of this they maintain social relations.”

صحيح

The Spirits that exist in the Imams (a.s.) - Hadith 2181

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ عِلْمِ الْعَالِمِ فَقَالَ لِي يَا جَابِرُ إِنَّ فِي الانْبِيَاءِ وَالاوْصِيَاءِ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَرُوحَ الايمَانِ وَرُوحَ الْحَيَاةِ وَرُوحَ الْقُوَّةِ وَرُوحَ الشَّهْوَةِ فَبِرُوحِ الْقُدُسِ يَا جَابِرُ عَرَفُوا مَا تَحْتَ الْعَرْشِ إِلَى مَا تَحْتَ الثَّرَى ثُمَّ قَالَ يَا جَابِرُ إِنَّ هَذِهِ الارْبَعَةَ أَرْوَاحٌ يُصِيبُهَا الْحَدَثَانُ إِلا رُوحَ الْقُدُسِ فَإِنَّهَا لا تَلْهُو وَلا تَلْعَبُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn ‘Umar from Muhammad ibn Sinan from ‘Ammar ibn Marwan from al-Munakhkhal from Jabir who has said that when I asked abu Ja‘far (a. s.) about the knowledge the scholar he said the following. “O Jabir, in the prophets and in the executors of their will there are five spirits. They are the Holy Spirit, the spirit of faith, the spirit of life, the spirit of power and the spirit of desire. Through the Holy Spirit, O Jabir, they receive the knowledge all that is below the Throne all the way to under the land.” He then said, “O Jabir, these four spirits are the kind of spirits that may become affected by the events that take place. Only the Holy Spirit is that which does trifle and wander around.”

ضعيف

The Spirits that exist in the Imams (a.s.) - Hadith 2182

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ عِلْمِ الامَامِ بِمَا فِي أَقْطَارِ الارْضِ وَهُوَ فِي بَيْتِهِ مُرْخًى عَلَيْهِ سِتْرُهُ فَقَالَ يَا مُفَضَّلُ إِنَّ الله تَبَارَكَ وَتَعَالَى جَعَلَ فِي النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَمْسَةَ أَرْوَاحٍ رُوحَ الْحَيَاةِ فَبِهِ دَبَّ وَدَرَجَ وَرُوحَ الْقُوَّةِ فَبِهِ نَهَضَ وَجَاهَدَ وَرُوحَ الشَّهْوَةِ فَبِهِ أَكَلَ وَشَرِبَ وَأَتَى النِّسَاءَ مِنَ الْحَلالِ وَرُوحَ الايمَانِ فَبِهِ آمَنَ وَعَدَلَ وَرُوحَ الْقُدُسِ فَبِهِ حَمَلَ النُّبُوَّةَ فَإِذَا قُبِضَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) انْتَقَلَ رُوحُ الْقُدُسِ فَصَارَ إِلَى الامَامِ وَرُوحُ الْقُدُسِ لا يَنَامُ وَلا يَغْفُلُ وَلا يَلْهُو وَلا يَزْهُو وَالارْبَعَةُ الارْوَاحِ تَنَامُ وَتَغْفُلُ وَتَزْهُو وَتَلْهُو وَرُوحُ الْقُدُسِ كَانَ يَرَى بِهِ.

3. Al-Husayn ibn Muhammad has narrated from al-Mu‘alla ibn Muhammad from ‘Abdallah ibn Idris from Muhammad ibn Sinan that al-Mufadal ibn ‘Umar who has said that I asked abu Ja‘far (a. s.) the following. “I asked him about the knowledge of the Imams of the regions of the earth when he is in his house secluded behind the curtains. The Imam (a. s.) said, “O Mufuddal, Allah, the Most Holy, the Most High, has place five spirits in the Prophet. Of such one is the spirit of life with which is movement and activities. There is the spirit of power with is uprising and assiduousness and the spirit of desire with which is consumption of nutrients and reproduction in lawful ways. There is the spirit of faith with which is peace and justice. There is the Holy Spirit with which prophet-hood is carried. When the prophet passes away the Holy Spirit transfers and comes over to the Imam (a. s.). The Holy Spirit does not sleep or become unaware. It does not trifle or maintain false hopes. The other four spirits sleep, become unaware, may maintain false hope or trifle. With the Holy Spirit things are seen.”

ضعيف على المشهور

The Spirit with which the Imams (a.s.) are Protected - Hadith 2183

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلا الايمانُ قَالَ خَلْقٌ مِنْ خَلْقِ الله عَزَّ وَجَلَّ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ كَانَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُخْبِرُهُ وَيُسَدِّدُهُ وَهُوَ مَعَ الائِمَّةِ مِنْ بَعْدِهِ.

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from abu ’al-Sabah al-Kinani from Abu Basir who said: “I asked Abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy and Most High: “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was...” (42:52) The Imam (a. s.) said, “He is a creature of the creatures of Allah, the Most Holy and Most High, greater than Jibril and Mika’il. He was with the Messenger of Allah (sw) to give him news and protect him, and he is with the Imams after him.”

صحيح

The Spirit with which the Imams (a.s.) are Protected - Hadith 2184

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَسْبَاطِ بْنِ سَالِمٍ قَالَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ هِيتَ وَأَنَا حَاضِرٌ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا فَقَالَ مُنْذُ أَنْزَلَ الله عَزَّ وَجَلَّ ذَلِكَ الرُّوحَ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا صَعِدَ إِلَى السَّمَاءِ وَإِنَّهُ لَفِينَا.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from Asbat ibn Salim who has said the following. “Once a man from Hayt (a town in Iraq) asked abu ‘Abdallah (a. s.), -when I was present also-, about the words of Allah, the Most Holy, the Most High. “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, . .” (42:52) The Imam (a. s.) said, “From the day Allah, the Most Holy, the Most High, sent that Spirit to Muhammad (s. a.) he did not ever since ascent and he is present with us.”

مجهول

The Spirit with which the Imams (a.s.) are Protected - Hadith 2185

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ كَانَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ مَعَ الائِمَّةِ وَهُوَ مِنَ الْمَلَكُوتِ.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High. “They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a. s.) said, “He is a creature greater than Jibril and Mika’il. He was with the Messenger of Allah and he is present with the Imams. He is from the realm of the angels.”

صحيح

The Spirit with which the Imams (a.s.) are Protected - Hadith 2186

4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ لَمْ يَكُنْ مَعَ أَحَدٍ مِمَّنْ مَضَى غَيْرِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ مَعَ الائِمَّةِ يُسَدِّدُهُمْ وَلَيْسَ كُلُّ مَا طُلِبَ وُجِدَ.

4. Ali has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz from abu Basir who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘“They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a. s.) said, “He is a creature greater than Jibril and Mika’il. He was present with anyone before except Muhammad (s. a.). He is present with the Imams (a. s.). He protects them. It is not that whatever is desired is found.”

حسن

The Spirit with which the Imams (a.s.) are Protected - Hadith 2187

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الْعِلْمِ أَ هُوَ عِلْمٌ يَتَعَلَّمُهُ الْعَالِمُ مِنْ أَفْوَاهِ الرِّجَالِ أَمْ فِي الْكِتَابِ عِنْدَكُمْ تَقْرَءُونَهُ فَتَعْلَمُونَ مِنْهُ قَالَ الامْرُ أَعْظَمُ مِنْ ذَلِكَ وَأَوْجَبُ أَ مَا سَمِعْتَ قَوْلَ الله عَزَّ وَجَلَّ وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلا الايمانُ ثُمَّ قَالَ أَيَّ شَيْ‏ءٍ يَقُولُ أَصْحَابُكُمْ فِي هَذِهِ الايَةِ أَ يُقِرُّونَ أَنَّهُ كَانَ فِي حَالٍ لا يَدْرِي مَا الْكِتَابُ وَلا الايمَانُ فَقُلْتُ لا أَدْرِي جُعِلْتُ فِدَاكَ مَا يَقُولُونَ فَقَالَ لِي بَلَى قَدْ كَانَ فِي حَالٍ لا يَدْرِي مَا الْكِتَابُ وَلا الايمَانُ حَتَّى بَعَثَ الله تَعَالَى الرُّوحَ الَّتِي ذُكِرَ فِي الْكِتَابِ فَلَمَّا أَوْحَاهَا إِلَيْهِ عَلَّمَ بِهَا الْعِلْمَ وَالْفَهْمَ وَهِيَ الرُّوحُ الَّتِي يُعْطِيهَا الله تَعَالَى مَنْ شَاءَ فَإِذَا أَعْطَاهَا عَبْداً عَلَّمَهُ الْفَهْمَ.

5. Muhammad ibn Yahya has narrated from ‘Imran ibn Musa from Musa ibn Ja‘far from Ali ibn Asbat from Muhammad ibn Fudayl from abu Hamzah who has said the following. “I asked abu ‘Abdallah (a. s.) about the knowledge. Is it a knowledge that the scholar learns from the mouths of the people or it is in the with you from which you read and then learn there from.” The Imam (a. s.) said, “The issue is greater and more urgently needed. Have you not heard the words of Allah, the Most Holy, the Most High, “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, . .” (42:52)?” The The Imam (a. s.) said, “What does your people say about this verse? Do they read that he was as such that he did not know what the or the was?” I said, “I do not know, “May Allah take my soul in service for your cause, what they say.” The Imam (a. s.) then said, “Yes, he lived in a condition wherein he did not know the book and the faith untill Allah, the Most High, sent the Spirit who is mentioned in the book. When the Spirit was inspired (sent) to him he learned through him the knowledge and understanding. He is the Spirit whom Allah, the Most High grants to whoever He wants. When He grants him to a servant he teaches him understanding.”

مجهول

The Spirit with which the Imams (a.s.) are Protected - Hadith 2188

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ سَعْدٍ الاسْكَافِ قَالَ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَسْأَلُهُ عَنِ الرُّوحِ أَ لَيْسَ هُوَ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) جَبْرَئِيلُ (عَلَيْهِ السَّلام) مِنَ الْمَلائِكَةِ وَالرُّوحُ غَيْرُ جَبْرَئِيلَ فَكَرَّرَ ذَلِكَ عَلَى الرَّجُلِ فَقَالَ لَهُ لَقَدْ قُلْتَ عَظِيماً مِنَ الْقَوْلِ مَا أَحَدٌ يَزْعُمُ أَنَّ الرُّوحَ غَيْرُ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّكَ ضَالٌّ تَرْوِي عَنْ أَهْلِ الضَّلالِ يَقُولُ الله تَعَالَى لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَتى‏ أَمْرُ الله فَلا تَسْتَعْجِلُوهُ سُبْحانَهُ وَتَعالى‏ عَمَّا يُشْرِكُونَ يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ وَالرُّوحُ غَيْرُ الْمَلائِكَةِ صَلَوَاتُ الله عَلَيْهِمْ.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from al-Husayn ibn abu al-‘Ala’ from Sa‘d al-Iskaf who has said the following. “Once a man came to Amir al-Mu’minin Ali (a. s.) asking him about the Spirit. “Is he not Jibril?” Amir al-Mu’minin Ali (a. s.) then said, “Jibril is of the angels. The Spirit is not Jibril. He repeated it to the man. The man said, “You have said something very much extraordinary. No one other than you thinks that the Spirit is somme one other than Jibril.” Amir al-Mu’minin Ali (a. s.) said to him, “You are mislead and narrate from the mislead people. Allah, the Most High has said to His Prophet (s. a.), ‘Allah’s help will certainly support (the believers), so pagans do not (seek) to hasten it. Allah is far Glorious and Exalted than to be considered equal to idols.” (16:1) He sends the angels with the Spirit. The Spirit is (a creature) other than the angels (a. s.).” and say He said:

مختلف فيه مرسل

The Time When the Imam Learns the Knowledge of the Imam before him (a.s.) - Hadith 2189

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَتَى يَعْرِفُ الاخِيرُ مَا عِنْدَ الاوَّلِ قَالَ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn Asbat from al-Hakam ibn Miskin from certain persons of our people who has said the following. “I asked abu ‘Abdallah (a. s.), ‘When does the succeeding one (Imam) come to know of what the one preceding him knew?” The Imam (a. s.) said, “At the last minute of the life of the Imam before him.”

مجهول

The Time When the Imam Learns the Knowledge of the Imam before him (a.s.) - Hadith 2190

2ـ مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَجَمَاعَةٍ مَعَهُ قَالُوا سَمِعْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ يَعْرِفُ الَّذِي بَعْدَ الامَامِ عِلْمَ مَنْ كَانَ قَبْلَهُ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ.

2. Muhammad has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from al-Hakam ibn Miskin from ‘Ubayd ibn Zurarah and a group with him who has said the following. “We heard abu ‘Abdallah (a. s.) say, ‘The succeeding Imam comes to know of the knowledge of the preceding Imam in the last minute of the time left from his life.’”

مجهول كالحسن

The Time When the Imam Learns the Knowledge of the Imam before him (a.s.) - Hadith 2191

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ الامَامُ مَتَى يَعْرِفُ إِمَامَتَهُ وَيَنْتَهِي الامْرُ إِلَيْهِ قَالَ فِي آخِرِ دَقِيقَةٍ مِنْ حَيَاةِ الاوَّلِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ya’qub ibn Yazid from Ali ibn Asbat from certain persons of his people who has said that I asked abu ‘Abdallah (a. s.) the following. “When does the Imam come to know that he has become the Imam and position is transferred to him?” The Imam (a. s.) replied, “At the last minute of the life of the preceding Imam (a. s.).”

The Imams (a.s.) are all Equal in Knowledge, Courage and Obedience - Hadith 2192

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ الله تَعَالَى الَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ وَما أَلَتْناهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْ‏ءٍ قَالَ الَّذِينَ آمَنُوا النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَذُرِّيَّتُهُ الائِمَّةُ وَالاوْصِيَاءُ صَلَوَاتُ الله عَلَيْهِمْ أَلْحَقْنَا بِهِمْ وَلَمْ نَنْقُصْ ذُرِّيَّتَهُمُ الْحُجَّةَ الَّتِي جَاءَ بِهَا مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي علي (عَلَيْهِ السَّلام) وَحُجَّتُهُمْ وَاحِدَةٌ وَطَاعَتُهُمْ وَاحِدَةٌ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from al-Khashshab from Ali ibn Hass’an from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) who has said the following. “The offspring of the believers will also follow them to Paradise. So shall We join their offspring to them because of their faith. We shall reduce nothing from their deeds.. .”(52:21) The Imam (a. s.) said, “Believers refers to the Holy Prophet and Amir al-Mu’mini (a. s.) Offspring refers to the Imams and the executors of the wills (a. s.) We make them follow means that We will not reduce anything from the Divine authority of their offspring. It will be the same as that which Muhammad (s. a.) had transferred to Ali (a. s.). Their authority is one and the same and obedience to them is the same.”

ضعيف

The Imams (a.s.) are all Equal in Knowledge, Courage and Obedience - Hadith 2193

2ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ النَّهْدِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ قَالَ لِي نَحْنُ فِي الْعِلْمِ وَالشَّجَاعَةِ سَوَاءٌ وَفِي الْعَطَايَا عَلَى قَدْرِ مَا نُؤْمَرُ.

2. Ali ibn Muhammad ibn ‘Abdallah has narrated from his father from Muhammad ibn ‘Isa from Dawud al-Nahdi from Ali ibn Ja‘far who has narrated the following from Abu al-Hassan: “In knowledge and courage we all are equal. In benefaction and grants we do to the degree we are commanded.”

مجهول

The Imams (a.s.) are all Equal in Knowledge, Courage and Obedience - Hadith 2194

3- أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَحْنُ فِي الامْرِ وَالْفَهْمِ وَالْحَلالِ وَالْحَرَامِ نَجْرِي مَجْرًى وَاحِداً فَأَمَّا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعلي (عَلَيْهِ السَّلام) فَلَهُمَا فَضْلُهُمَا.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Ali ibn Isma‘il from Safwan ibn Yahya from ibn Muskan from al-Harith ibn al-Mughirah that he heard Abu 'Abdillah (al-Sadiq) (as) say that Rasulullah (sw) said: "We in the matters of commands, understanding, lawful and unlawfulness are all alike and the same. However, the Rasulullah (sw) and Ali (as) have their own [unique] virtue.”

حسن

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2195

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها وَإِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ قَالَ إِيَّانَا عَنَى أَنْ يُؤَدِّيَ الاوَّلُ إِلَى الامَامِ الَّذِي بَعْدَهُ الْكُتُبَ وَالْعِلْمَ وَالسِّلاحَ وَإِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ الَّذِي فِي أَيْدِيكُمْ ثُمَّ قَالَ لِلنَّاسِ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ إِيَّانَا عَنَى خَاصَّةً أَمَرَ جَمِيعَ الْمُؤْمِنِينَ إِلَى يَوْمِ الْقِيَامَةِ بِطَاعَتِنَا فَإِنْ خِفْتُمْ تَنَازُعاً فِي أَمْرٍ فَرُدُّوهُ إِلَى الله وَإِلَى الرَّسُولِ وَإِلَى أُولِي الامْرِ مِنْكُمْ كَذَا نَزَلَتْ وَكَيْفَ يَأْمُرُهُمُ الله عَزَّ وَجَلَّ بِطَاعَةِ وُلاةِ الامْرِ وَيُرَخِّصُ فِي مُنَازَعَتِهِمْ إِنَّمَا قِيلَ ذَلِكَ لِلْمَأْمُورِينَ الَّذِينَ قِيلَ لَهُمْ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from ibn ’Udhayna from Burayd al-‘Ijli who has said that I asked abu Ja‘far (a. s.) about the following verse of the Holy Quran. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a. s.) said, “ We are intended thereby. The preceding Imam must transfer to the succeeding Imam the books, the knowledge and the armaments. ‘Be just when passing judgment among people’ means what is in your possession. Then Allah has said to people, “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) This is how it was revealed. How Allah, the Most Holy, the Most High, would command them to obey the people who possess authority and then allow people to dispute them? This is said to those who are commanded by the command of, “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59)

ضعيف على المشهور

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2196

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها قَالَ هُمُ الائِمَّةُ مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يُؤَدِّيَ الامَامُ الامَانَةَ إِلَى مَنْ بَعْدَهُ وَلا يَخُصَّ بِهَا غَيْرَهُ وَلا يَزْوِيَهَا عَنْهُ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘Umar who has said that I asked abu al-Hassan al-Rida (a. s.) about the words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a. s.) said, “They are the Imams (a. s.) from the family of Muhammad (s. a.) who are commanded to deliver the trust to the succeeding Imam (a. s.) exclusively and to no one else and that the succeeding Imams must not be deprived of this trust.”

ضعيف على المشهور

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2197

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها قَالَ هُمُ الائِمَّةُ يُؤَدِّي الامَامُ إِلَى الامَامِ مِنْ بَعْدِهِ وَلا يَخُصُّ بِهَا غَيْرَهُ وَلا يَزْوِيهَا عَنْهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn Fudayl from abu al-Hassan al-Rida (a. s.) about the following words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a. s.) said, “They are the Imams (a. s.). The Imam (a. s.) must deliver the trust to the succeeding Imam (a. s.) exclusively and to no one else and that the succeeding Imams must not be deprived of this trust.”

مجهول

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2198

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها قَالَ أَمَرَ الله الامَامَ الاوَّلَ أَنْ يَدْفَعَ إِلَى الامَامِ الَّذِي بَعْدَهُ كُلَّ شَيْ‏ءٍ عِنْدَهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Ishaq ibn ‘Ammar from ibn abu Ya‘fur from Mu‘alla ibn al-Khunays who has said that I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners.. .” (4:58) The Imam (a. s.) said, “it is the command of Allah that the preceding Imam (a. s.) transfer to the succeeding Imam (a. s.) every thing that is with him.”

ضعيف على المشهور

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2199

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لا يَمُوتُ الامَامُ حَتَّى يَعْلَمَ مَنْ يَكُونُ مِنْ بَعْدِهِ فَيُوصِيَ إِلَيْهِ.

5. Muhammad b. Yahya has narrated from Muhammad b. al-Husayn from Ibn Mahbub from al-‘Ala’ b. Razin from ‘Abdallah b. Abi Ya‘fur from Abi ‘Abdillah (a. s.) who has said the following: “The Imam does not die until he learns who the succeeding Imam is so he would deliver his will to him.”

صحيح

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2200

6ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ أَبِي عُثْمَانَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الامَامَ يَعْرِفُ الامَامَ الَّذِي مِنْ بَعْدِهِ فَيُوصِي إِلَيْهِ.

6. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from (ibn) abu ‘Uthman from al-Mu‘alla ibn Khunays from abu ‘Abdallah (a. s.) who has said the following “The Imam (a. s.) knows the succeeding Imam and delivers his will to him.”

ضعيف على المشهور

Each Imam knows the succeeding Imam (a.s.) The words of Allah, the Most High, “Allah commands you to deliver the trust to its people,”(4:58) is a reference to the Imams (a.s.) - Hadith 2201

7ـ أَحْمَدُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي عَبْدِ الله الْبَرْقِيِّ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا مَاتَ عَالِمٌ حَتَّى يُعْلِمَهُ الله عَزَّ وَجَلَّ إِلَى مَنْ يُوصِي.

7. Ahmad has narrated from Muhammad ibn ‘Abd al-Jabbar from abu ‘Abdallah al-Barqi from Fudalah ibn Ayyub from Sulayman ibn Khalid from abu ‘Abdallah (a. s.) who has said the following. “No scholar (Imam) has ever died before Allah, the Most Holy, the Most High, would grant him the knowledge of to who must he deliver his will.”

صحيح

The Imamat (Leadership with Divine Authority) is a Covenant from Allah, the Most Holy, the Most High, Delivered as such by the preceding Imam to the succeeding Imam (a.s.) one after the other - Hadith 2202

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنِي عُمَرُ بْنُ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَذَكَرُوا الاوْصِيَاءَ وَذَكَرْتُ إِسْمَاعِيلَ فَقَالَ لا وَالله يَا أَبَا مُحَمَّدٍ مَا ذَاكَ إِلَيْنَا وَمَا هُوَ إِلا إِلَى الله عَزَّ وَجَلَّ يُنْزِلُ وَاحِداً بَعْدَ وَاحِدٍ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’who has said that ‘Umar ibn Aban has narrated to me from abu Basir who has said the following. “Once I was in the presence of abu ‘Abdallah (a. s.). People mentioned the executors of the will and I mentioned Isma‘il. The Imam (a. s.) said, “No, I swear by Allah. O abu Muhammad, it is not up to us. It is up to no one except Allah, the Most Holy, the Most High. He makes them descend one after the other.”

ضعيف على المشهور

The Imamat (Leadership with Divine Authority) is a Covenant from Allah, the Most Holy, the Most High, Delivered as such by the preceding Imam to the succeeding Imam (a.s.) one after the other - Hadith 2203

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ الاشْعَثِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ أَ تَرَوْنَ الْمُوصِيَ مِنَّا يُوصِي إِلَى مَنْ يُرِيدُ لا وَالله وَلَكِنْ عَهْدٌ مِنَ الله وَرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِرَجُلٍ فَرَجُلٍ حَتَّى يَنْتَهِيَ الامْرُ إِلَى صَاحِبِهِ. الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مِنْهَالٍ عَنْ عَمْرِو بْنِ الاشْعَثِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مِثْلَهُ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from ‘Amr ibn al-Ash‘ath who said: I heard Abu ‘Abdallah (a. s.) say the following: “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from Allah and His Messenger to a man and then to the next man until the matter is delivered to its rightful owner.” Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Isa from Minhal from ‘Amr ibn al-Ash‘ath from Abu ‘Abdallah (a. s.) a similar hadith.

The Imamat (Leadership with Divine Authority) is a Covenant from Allah, the Most Holy, the Most High, Delivered as such by the preceding Imam to the succeeding Imam (a.s.) one after the other - Hadith 2204

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَيْثَمِ بْنِ أَسْلَمَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الامَامَةَ عَهْدٌ مِنَ الله عَزَّ وَجَلَّ مَعْهُودٌ لِرِجَالٍ مُسَمَّيْنَ لَيْسَ لِلامَامِ أَنْ يَزْوِيَهَا عَنِ الَّذِي يَكُونُ مِنْ بَعْدِهِ إِنَّ الله تَبَارَكَ وَتَعَالَى أَوْحَى إِلَى دَاوُدَ (عَلَيْهِ السَّلام) أَنِ اتَّخِذْ وَصِيّاً مِنْ أَهْلِكَ فَإِنَّهُ قَدْ سَبَقَ فِي عِلْمِي أَنْ لا أَبْعَثَ نَبِيّاً إِلا وَلَهُ وَصِيٌّ مِنْ أَهْلِهِ وَكَانَ لِدَاوُدَ (عَلَيْهِ السَّلام) أَوْلادٌ عِدَّةٌ وَفِيهِمْ غُلامٌ كَانَتْ أُمُّهُ عِنْدَ دَاوُدَ وَكَانَ لَهَا مُحِبّاً فَدَخَلَ دَاوُدُ (عَلَيْهِ السَّلام) عَلَيْهَا حِينَ أَتَاهُ الْوَحْيُ فَقَالَ لَهَا إِنَّ الله عَزَّ وَجَلَّ أَوْحَى إِلَيَّ يَأْمُرُنِي أَنِ أَتَّخِذَ وَصِيّاً مِنْ أَهْلِي فَقَالَتْ لَهُ امْرَأَتُهُ فَلْيَكُنِ ابْنِي قَالَ ذَلِكَ أُرِيدُ وَكَانَ السَّابِقُ فِي عِلْمِ الله الْمَحْتُومِ عِنْدَهُ أَنَّهُ سُلَيْمَانُ فَأَوْحَى الله تَبَارَكَ وَتَعَالَى إِلَى دَاوُدَ أَنْ لا تَعْجَلْ دُونَ أَنْ يَأْتِيَكَ أَمْرِي فَلَمْ يَلْبَثْ دَاوُدُ (عَلَيْهِ السَّلام) أَنْ وَرَدَ عَلَيْهِ رَجُلانِ يَخْتَصِمَانِ فِي الْغَنَمِ وَالْكَرْمِ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَى دَاوُدَ أَنِ اجْمَعْ وُلْدَكَ فَمَنْ قَضَى بِهَذِهِ الْقَضِيَّةِ فَأَصَابَ فَهُوَ وَصِيُّكَ مِنْ بَعْدِكَ فَجَمَعَ دَاوُدُ (عَلَيْهِ السَّلام) وُلْدَهُ فَلَمَّا أَنْ قَصَّ الْخَصْمَانِ قَالَ سُلَيْمَانُ (عَلَيْهِ السَّلام) يَا صَاحِبَ الْكَرْمِ مَتَى دَخَلَتْ غَنَمُ هَذَا الرَّجُلِ كَرْمَكَ قَالَ دَخَلَتْهُ لَيْلاً قَالَ قَضَيْتُ عَلَيْكَ يَا صَاحِبَ الْغَنَمِ بِأَوْلادِ غَنَمِكَ وَأَصْوَافِهَا فِي عَامِكَ هَذَا ثُمَّ قَالَ لَهُ دَاوُدُ فَكَيْفَ لَمْ تَقْضِ بِرِقَابِ الْغَنَمِ وَقَدْ قَوَّمَ ذَلِكَ عُلَمَاءُ بَنِي إِسْرَائِيلَ وَكَانَ ثَمَنُ الْكَرْمِ قِيمَةَ الْغَنَمِ فَقَالَ سُلَيْمَانُ إِنَّ الْكَرْمَ لَمْ يُجْتَثَّ مِنْ أَصْلِهِ وَإِنَّمَا أُكِلَ حِمْلُهُ وَهُوَ عَائِدٌ فِي قَابِلٍ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَى دَاوُدَ إِنَّ الْقَضَاءَ فِي هَذِهِ الْقَضِيَّةِ مَا قَضَى سُلَيْمَانُ بِهِ يَا دَاوُدُ أَرَدْتَ أَمْراً وَأَرَدْنَا أَمْراً غَيْرَهُ فَدَخَلَ دَاوُدُ عَلَى امْرَأَتِهِ فَقَالَ أَرَدْنَا أَمْراً وَأَرَادَ الله عَزَّ وَجَلَّ أَمْراً غَيْرَهُ وَلَمْ يَكُنْ إِلا مَا أَرَادَ الله عَزَّ وَجَلَّ فَقَدْ رَضِينَا بِأَمْرِ الله عَزَّ وَجَلَّ وَسَلَّمْنَا وَكَذَلِكَ الاوْصِيَاءُ (عَلَيْهم السَّلام) لَيْسَ لَهُمْ أَنْ يَتَعَدَّوْا بِهَذَا الامْرِ فَيُجَاوِزُونَ صَاحِبَهُ إِلَى غَيْرِهِ. قَالَ الْكُلَيْنِيُّ مَعْنَى الْحَدِيثِ الاوَّلِ أَنَّ الْغَنَمَ لَوْ دَخَلَتِ الْكَرْمَ نَهَاراً لَمْ يَكُنْ عَلَى صَاحِبِ الْغَنَمِ شَيْ‏ءٌ لانَّ لِصَاحِبِ الْغَنَمِ أَنْ يُسَرِّحَ غَنَمَهُ بِالنَّهَارِ تَرْعَى وَعَلَى صَاحِبِ الْكَرْمِ حِفْظُهُ وَعَلَى صَاحِبِ الْغَنَمِ أَنْ يَرْبِطَ غَنَمَهُ لَيْلاً وَلِصَاحِبِ الْكَرْمِ أَنْ يَنَامَ فِي بَيْتِهِ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Muhammad from Bakr ibn Salih from Muhammad ibn Sulayman from ‘Aytham ibn Aslam from Mu‘awiya ibn ‘Ammar from abu ‘Abdallah (a. s.) who has said the following. “Imamat (leadership with Divine authority) is a covenant from Allah, the Most Holy, the Most High, pledged to particularly known man. The Imam does not have the right to divert it from the succeeding Imam. Allah, the Most Holy, the Most High, sent inspiration to David to appoint the executor of his will from among your family. It is has occurred in My knowledge that shall not sent any prophet except that he will have the executor of his will from among the members of his family. David had several children. Among the members of the family members of David there was a son whose mother lived with David and he loved her very mu Ch David came to her when the Divine inspiration came to him and he said to her, Allah, the Most Holy, the Most High, has sent me inspirations and He wants me to appoint the executor of my will from among the members of my family. His wife asked him to appoint her son for this task. He said, “I also want what you said. “ In the foregone knowledge of Allah it was already decisively existed that executor of the will of David is Solomon. Allah, the Most Holy, the Most High, sent inspiration to David commanding him not to made hasty decisions before the coming of His order. It was not long after that two man came to David to settle a dispute over the sheep and grapes among them. Allah, the Most Holy, the Most High, sent inspiration to David to gather all of his sons together and let them judge the case. Whoever of your sons then would judge the case rightly he will be the executor of your will. David gathered all his sons. When the case was stated Solomon said, “O owner of grapes, when did the sheep of this man enter your vinyard?” He replied, “They entered at night.” Solomon said, “O owner of sheep, I have judged against you. You must give the young and the wool of your sheep to him this year.” David then said, “Why did you not judge giving away of the very sheep as the because the Israelite scholars have already evaluated them and the price of sheep is the value of grapes?” Solomon answered, “The vines are not consumed from their roots but only the fruit is consumed that will come back in future.” Allah, the Most Holy, the Most High, sent inspiration to David that the judgment in this case is the judgment of Solomon. O David, “You wanted one thing and We had wanted other than that. David came to his wife and said, “We wanted one thing but Allah, the Most Holy, the Most High, wanted a thing other than that. Nothing happened other than what Allah, the Most Holy, the Most High, had wanted. We accept the command of Allah, the Most Holy, the Most High, and submit (to His will).” The Imam (a. s.) then said, “And so are the executors of the wills. They have no right to go beyond the limit to avail it to the other people.” Al-Kulayni has said, “The meaning of the first hadith is that had the sheep have entered the vineyard during the day the owner of the sheep did not have to pay anything. The sheep owner must let them graze during the day and vineyard owner must guard his vineyard. The owner of sheep must guard his sheep at night and the owner of vineyard can rest at home.”

ضعيف على المشهور

The Imamat (Leadership with Divine Authority) is a Covenant from Allah, the Most Holy, the Most High, Delivered as such by the preceding Imam to the succeeding Imam (a.s.) one after the other - Hadith 2205

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ وَجَمِيلٍ عَنْ عَمْرِو بْنِ مُصْعَبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ أَ تَرَوْنَ أَنَّ الْمُوصِيَ مِنَّا يُوصِي إِلَى مَنْ يُرِيدُ لا وَالله وَلَكِنَّهُ عَهْدٌ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى رَجُلٍ فَرَجُلٍ حَتَّى انْتَهَى إِلَى نَفْسِهِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from ibn Bukayr and Jamil from ‘Amr ibn Mu‘ab who has said that I heard abu ‘Abdallah (a. s.) say the following. “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from the Messenger of Allah to a man and then to next man. Until the Imam (abu ‘Abdallah (a. s.) ended up to his self.” The Imam (a. s.) six times said, “To the next man.” 1. The case with David and Solomon (a. s.) is referred to in the Holy Quran (21:78 – 79) .

مجهول

The Imams (a.s.) never did and would not do anything except because of the covenant of Allah, the Most Holy, the Most High, and a command from Him and they did not go beyond such limits - Hadith 2206

1ـ مُحَمَّدُ بْنُ يَحْيَى وَالْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي جَمِيلَةَ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْوَصِيَّةَ نَزَلَتْ مِنَ السَّمَاءِ عَلَى مُحَمَّدٍ كِتَاباً لَمْ يُنْزَلْ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كِتَابٌ مَخْتُومٌ إِلا الْوَصِيَّةُ فَقَالَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) يَا مُحَمَّدُ هَذِهِ وَصِيَّتُكَ فِي أُمَّتِكَ عِنْدَ أَهْلِ بَيْتِكَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَيُّ أَهْلِ بَيْتِي يَا جَبْرَئِيلُ قَالَ نَجِيبُ الله مِنْهُمْ وَذُرِّيَّتُهُ لِيَرِثَكَ عِلْمَ النُّبُوَّةِ كَمَا وَرَّثَهُ إِبْرَاهِيمُ (عَلَيْهِ السَّلام) وَمِيرَاثُهُ لِعلي (عَلَيْهِ السَّلام) وَذُرِّيَّتِكَ مِنْ صُلْبِهِ قَالَ وَكَانَ عَلَيْهَا خَوَاتِيمُ قَالَ فَفَتَحَ علي (عَلَيْهِ السَّلام) الْخَاتَمَ الاوَّلَ وَمَضَى لِمَا فِيهَا ثُمَّ فَتَحَ الْحَسَنُ (عَلَيْهِ السَّلام) الْخَاتَمَ الثَّانِيَ وَمَضَى لِمَا أُمِرَ بِهِ فِيهَا فَلَمَّا تُوُفِّيَ الْحَسَنُ وَمَضَى فَتَحَ الْحُسَيْنُ (عَلَيْهِ السَّلام) الْخَاتَمَ الثَّالِثَ فَوَجَدَ فِيهَا أَنْ قَاتِلْ فَاقْتُلْ وَتُقْتَلُ وَاخْرُجْ بِأَقْوَامٍ لِلشَّهَادَةِ لا شَهَادَةَ لَهُمْ إِلا مَعَكَ قَالَ فَفَعَلَ (عَلَيْهِ السَّلام) فَلَمَّا مَضَى دَفَعَهَا إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَبْلَ ذَلِكَ فَفَتَحَ الْخَاتَمَ الرَّابِعَ فَوَجَدَ فِيهَا أَنِ اصْمُتْ وَأَطْرِقْ لِمَا حُجِبَ الْعِلْمُ فَلَمَّا تُوُفِّيَ وَمَضَى دَفَعَهَا إِلَى مُحَمَّدِ بن علي (عَلَيْهما السَّلام) فَفَتَحَ الْخَاتَمَ الْخَامِسَ فَوَجَدَ فِيهَا أَنْ فَسِّرْ كِتَابَ الله تَعَالَى وَصَدِّقْ أَبَاكَ وَوَرِّثِ ابْنَكَ وَاصْطَنِعِ الامَّةَ وَقُمْ بِحَقِّ الله عَزَّ وَجَلَّ وَقُلِ الْحَقَّ فِي الْخَوْفِ وَالامْنِ وَلا تَخْشَ إِلا الله فَفَعَلَ ثُمَّ دَفَعَهَا إِلَى الَّذِي يَلِيهِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ هُوَ قَالَ فَقَالَ مَا بِي إِلا أَنْ تَذْهَبَ يَا مُعَاذُ فَتَرْوِيَ عَلَيَّ قَالَ فَقُلْتُ أَسْأَلُ الله الَّذِي رَزَقَكَ مِنْ آبَائِكَ هَذِهِ الْمَنْزِلَةَ أَنْ يَرْزُقَكَ مِنْ عَقِبِكَ مِثْلَهَا قَبْلَ الْمَمَاتِ قَالَ قَدْ فَعَلَ الله ذَلِكَ يَا مُعَاذُ قَالَ فَقُلْتُ فَمَنْ هُوَ جُعِلْتُ فِدَاكَ قَالَ هَذَا الرَّاقِدُ وَأَشَارَ بِيَدِهِ إِلَى الْعَبْدِ الصَّالِحِ وَهُوَ رَاقِدٌ.

1. Muhammad ibn Yahya and al-Husayn ibn Muhammad have narrated from Ja‘far ibn Muhammad from Ali ibn al-Husayn ibn Ali from Isma‘il ibn Mihran from abu Jamilah from Mu‘adh ibn Kathir from abu ‘Abdallah (a. s.) who has said the following: “The will came from the heavens to Muhammad (sw) in a book (written). Nothing came to Muhammad (sw) from heavens in a written sealed document form except the will. Jibril (a. s.) said, “O Muhammad, this is your will about your followers with your family. The Messenger of Allah (sw) asked, “Which family of mine, O Jibril?” Jibril replied, “The noble of Allah among them, and his descendents, so they inherit your knowledge as Abraham (as) left it (knowledge) as his legacy. And his legacy (Abraham's) is for Ali (a. s.) and your descendents from his lineage.” <br>He (the Imam) said, “The document had several seals on it.” He further said, “Ali (a. s.) opened the first seal and followed what the instructions therein. Then al-Hassan (a. s.) opened the second seal and followed the commandments and instructions therein. <br>When al-Hassan (a. s.) passed away, al-Husayn (a. s.) opened the third seal and found therein: 'Fight to do away with the enemy and be murdered and rise up (against the enemy) with a group of people for martyrdom. There is no matrydom for them except with you.'” <br>He (the Imam) said, “He (Al-Husayn (a. s.)) followed the instructions and when he left this world he delivered it, to Ali ibn al-Husayn (a. s.) just before (his martyrdom). So he opened the fourth seal and found in it: 'Remain silent and gaze in your front because of the concealment of knowledge.' <br>When he passed away and left (this world), he delivered it to Muhammad ibn Ali (a. s.). So he opened the fifth seal and found therein: 'Interpret the book of Allah, the Most High, affirm veracity of your father and leave it as your legacy for your son. Do good to the ’Ummah (the Islamic nation), stand up for right of Allah, the Most Holy, the Most High, say the truth in fear and in peace and do not be afraid of anyone except Allah.' He did as he was instructed and delivered it to the succeeding Imam.” <br> He (the narrator) said that he said to him (the Imam (a. s.)), “May Allah take my soul in service for your cause, are you then the succeeding Imam?” He said that he (as) responded: “There is nothing wrong in a positive answer to your question except if then you would go, oh Mu‘adh, and narrate things about me (to the public, which would harm me).” The narrator said that he then said to the Imam (a. s.), “I pray to Allah who has granted you through your noble ancestors this high position to grant to your successor the same high position before you will die.” He (a. s.) replied, “Allah has already done so, oh Mu‘adh.” The narrator said that he then asked him (a. s.), “Who is he then, may Allah take my soul in service for your cause?” He (a. s.) replied, “This sleeping one.“ He pointed with his hand to the righteous servant of Allah who was asleep (Musa ibn Ja‘far (a. s.)).”

ضعيف

The Imams (a.s.) never did and would not do anything except because of the covenant of Allah, the Most Holy, the Most High, and a command from Him and they did not go beyond such limits - Hadith 2207

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الْكِنَانِيِّ عَنْ جَعْفَرِ بْنِ نَجِيحٍ الْكِنْدِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عُبَيْدِ الله الْعُمَرِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ أَنْزَلَ عَلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كِتَاباً قَبْلَ وَفَاتِهِ فَقَالَ يَا مُحَمَّدُ هَذِهِ وَصِيَّتُكَ إِلَى النُّجَبَةِ مِنْ أَهْلِكَ قَالَ وَمَا النُّجَبَةُ يَا جَبْرَئِيلُ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَوُلْدُهُ (عَلَيْهم السَّلام) وَكَانَ عَلَى الْكِتَابِ خَوَاتِيمُ مِنْ ذَهَبٍ فَدَفَعَهُ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَأَمَرَهُ أَنْ يَفُكَّ خَاتَماً مِنْهُ وَيَعْمَلَ بِمَا فِيهِ فَفَكَّ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) خَاتَماً وَعَمِلَ بِمَا فِيهِ ثُمَّ دَفَعَهُ إِلَى ابْنِهِ الْحَسَنِ (عَلَيْهِ السَّلام) فَفَكَّ خَاتَماً وَعَمِلَ بِمَا فِيهِ ثُمَّ دَفَعَهُ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) فَفَكَّ خَاتَماً فَوَجَدَ فِيهِ أَنِ اخْرُجْ بِقَوْمٍ إِلَى الشَّهَادَةِ فَلا شَهَادَةَ لَهُمْ إِلا مَعَكَ وَاشْرِ نَفْسَكَ لله عَزَّ وَجَلَّ فَفَعَلَ ثُمَّ دَفَعَهُ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَفَكَّ خَاتَماً فَوَجَدَ فِيهِ أَنْ أَطْرِقْ وَاصْمُتْ وَالْزَمْ مَنْزِلَكَ وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ فَفَعَلَ ثُمَّ دَفَعَهُ إِلَى ابْنِهِ مُحَمَّدِ بن علي (عَلَيْهما السَّلام) فَفَكَّ خَاتَماً فَوَجَدَ فِيهِ حَدِّثِ النَّاسَ وَأَفْتِهِمْ وَلا تَخَافَنَّ إِلا الله عَزَّ وَجَلَّ فَإِنَّهُ لا سَبِيلَ لاحَدٍ عَلَيْكَ فَفَعَلَ ثُمَّ دَفَعَهُ إِلَى ابْنِهِ جَعْفَرٍ فَفَكَّ خَاتَماً فَوَجَدَ فِيهِ حَدِّثِ النَّاسَ وَأَفْتِهِمْ وَانْشُرْ عُلُومَ أَهْلِ بَيْتِكَ وَصَدِّقْ آبَاءَكَ الصَّالِحِينَ وَلا تَخَافَنَّ إِلا الله عَزَّ وَجَلَّ وَأَنْتَ فِي حِرْزٍ وَأَمَانٍ فَفَعَلَ ثُمَّ دَفَعَهُ إِلَى ابْنِهِ مُوسَى (عَلَيْهِ السَّلام) وَكَذَلِكَ يَدْفَعُهُ مُوسَى إِلَى الَّذِي بَعْدَهُ ثُمَّ كَذَلِكَ إِلَى قِيَامِ الْمَهْدِيِّ صَلَّى الله عَلَيْهِ.

2. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ahmad ibn Muhammad from abu al-Hassan al-Kinani from Ja‘far ibn Najih al-Kindi from Muhammad ibn Ahmad ibn ‘Ubaydallah al-‘Umari from his father from his grandfather from abu ‘Abdallah (a. s.) who has said the following. “Allah, the Most Holy, the Most High sent a document to His prophet (s. a) before his death. He then said, “O Muhammad, this is your will to the noble ones in your family.” He asked, “Who are the noble ones in my family, O Jibril?” He then said, “They are Ali ibn abu Talib and his sons (a. s.).” On the document there were several seals of gold. The Prophet (s. a) delivered it to Amir al-Mu’minin Ali (a. s.) and commanded him to open one seal and follow the instructions for him therein. Amir al-Mu’minin Ali (a. s.) then opened one seal and followed the instruction in it. Then he delivered it to his son al-Hassan (a. s.). He opened a seal and followed that which was therein. He then delivered it to al-Husayn (a. s.). He opened one seal and found therein instruction that asked him to rise for martyrdom with a group of people. That there will be no martyrdom for them except along with and sale yourself to Allah, the Most Holy, the Most High. He followed all the instructions. Then he delivered it to Ali ibn al-Husayn (a. s.). He opened one seal and found therein instructions therein that asked him to fix his gaze just before him and remain silent, secluded in your house and worship your Lord until your death will arrive. He did as he was instructed and then delivered it to his son Muhammad ibn Ali (a. s.). He opened one seal and found therein instructions that asked him to speak to people and make them learn. Do not fear anyone except Allah, the Most Holy, the Most High because no one can harm you. He followed the instructions and then delivered it to his son Ja‘far (a. s.). He opened one seal and found therein instructions that asked him to speak to people, make them learn, propagate the knowledge of your family (Ahl al-Bayt) and affirm the veracity of your righteous ancestors. Do not be afraid of anyone except Allah, the Most Holy, the Most High because you are secure and safe. He did as was instructed and then delivered it to his son Musa (a. s.). In the same Musa (a. s.) will deliver it to the succeeding Imam and so on up to the appearance of al-Mahdi (s. a) “

مجهول

The Imams (a.s.) never did and would not do anything except because of the covenant of Allah, the Most Holy, the Most High, and a command from Him and they did not go beyond such limits - Hadith 2208

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا كَانَ مِنْ أَمْرِ عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) وَخُرُوجِهِمْ وَقِيَامِهِمْ بِدِينِ الله عَزَّ وَجَلَّ وَمَا أُصِيبُوا مِنْ قَتْلِ الطَّوَاغِيتِ إِيَّاهُمْ وَالظَّفَرِ بِهِمْ حَتَّى قُتِلُوا وَغُلِبُوا فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا حُمْرَانُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ كَانَ قَدَّرَ ذَلِكَ عَلَيْهِمْ وَقَضَاهُ وَأَمْضَاهُ وَحَتَمَهُ ثُمَّ أَجْرَاهُ فَبِتَقَدُّمِ عِلْمِ ذَلِكَ إِلَيْهِمْ مِنْ رَسُولِ الله قَامَ عَلِيٌّ وَالْحَسَنُ وَالْحُسَيْنُ وَبِعِلْمٍ صَمَتَ مَنْ صَمَتَ مِنَّا.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Durays al-Kunasi from Humran who has said that once Humran asked abu Ja‘far (a. s.) the following. “May Allah take my soul in service for your cause, ‘Why the cases of Ali al-Hassan and al-Husayn (a. s.) come about the way they did? Their rising and coming out for the religion of Allah, the Most Holy, the Most High their suffering and being murdered at the hands of the rebellious devils and their defeat until they all were murdered and defeated.’” Abu Ja‘far (a. s.) then said, “O Humran, Allah, the Most Holy, the Most High had destined it for them. So it was decreed, approved and was made unavoidable. Then He executed it but it all happened with the prior knowledge of the same through the Messenger of Allah. Ali al-Hassan and al-Husayn (a. s.) all rose for the cause of Allah with knowledge of the consequences remained silent whoever of us that remained silent.”

صحيح

The Imams (a.s.) never did and would not do anything except because of the covenant of Allah, the Most Holy, the Most High, and a command from Him and they did not go beyond such limits - Hadith 2209

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ يَقْطِينٍ عَنْ عِيسَى بْنِ الْمُسْتَفَادِ أَبِي مُوسَى الضَّرِيرِ قَالَ حَدَّثَنِي مُوسَى بْنُ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ قُلْتُ لابِي عَبْدِ الله أَ لَيْسَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) كَاتِبَ الْوَصِيَّةِ وَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُمْلِي عَلَيْهِ وَجَبْرَئِيلُ وَالْمَلائِكَةُ الْمُقَرَّبُونَ (عَلَيْهم السَّلام) شُهُودٌ قَالَ فَأَطْرَقَ طَوِيلاً ثُمَّ قَالَ يَا أَبَا الْحَسَنِ قَدْ كَانَ مَا قُلْتَ وَلَكِنْ حِينَ نَزَلَ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الامْرُ نَزَلَتِ الْوَصِيَّةُ مِنْ عِنْدِ الله كِتَاباً مُسَجَّلاً نَزَلَ بِهِ جَبْرَئِيلُ مَعَ أُمَنَاءِ الله تَبَارَكَ وَتَعَالَى مِنَ الْمَلائِكَةِ فَقَالَ جَبْرَئِيلُ يَا مُحَمَّدُ مُرْ بِإِخْرَاجِ مَنْ عِنْدَكَ إِلا وَصِيَّكَ لِيَقْبِضَهَا مِنَّا وَتُشْهِدَنَا بِدَفْعِكَ إِيَّاهَا إِلَيْهِ ضَامِناً لَهَا يَعْنِي عَلِيّاً (عَلَيْهِ السَّلام) فَأَمَرَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِإِخْرَاجِ مَنْ كَانَ فِي الْبَيْتِ مَا خَلا عَلِيّاً (عَلَيْهِ السَّلام) وَفَاطِمَةُ فِيمَا بَيْنَ السِّتْرِ وَالْبَابِ فَقَالَ جَبْرَئِيلُ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلامَ وَيَقُولُ هَذَا كِتَابُ مَا كُنْتُ عَهِدْتُ إِلَيْكَ وَشَرَطْتُ عَلَيْكَ وَشَهِدْتُ بِهِ عَلَيْكَ وَأَشْهَدْتُ بِهِ عَلَيْكَ مَلائِكَتِي وَكَفَى بِي يَا مُحَمَّدُ شَهِيداً قَالَ فَارْتَعَدَتْ مَفَاصِلُ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا جَبْرَئِيلُ رَبِّي هُوَ السَّلامُ وَمِنْهُ السَّلامُ وَإِلَيْهِ يَعُودُ السَّلامُ صَدَقَ عَزَّ وَجَلَّ وَبَرَّ هَاتِ الْكِتَابَ فَدَفَعَهُ إِلَيْهِ وَأَمَرَهُ بِدَفْعِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ لَهُ اقْرَأْهُ فَقَرَأَهُ حَرْفاً حَرْفاً فَقَالَ يَا عَلِيُّ هَذَا عَهْدُ رَبِّي تَبَارَكَ وَتَعَالَى إِلَيَّ وَشَرْطُهُ عَلَيَّ وَأَمَانَتُهُ وَقَدْ بَلَّغْتُ وَنَصَحْتُ وَأَدَّيْتُ فَقَالَ علي (عَلَيْهِ السَّلام) وَأَنَا أَشْهَدُ لَكَ بِأَبِي وَأُمِّي أَنْتَ بِالْبَلاغِ وَالنَّصِيحَةِ وَالتَّصْدِيقِ عَلَى مَا قُلْتَ وَيَشْهَدُ لَكَ بِهِ سَمْعِي وَبَصَرِي وَلَحْمِي وَدَمِي فَقَالَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) وَأَنَا لَكُمَا عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا عَلِيُّ أَخَذْتَ وَصِيَّتِي وَعَرَفْتَهَا وَضَمِنْتَ لله وَلِيَ الْوَفَاءَ بِمَا فِيهَا فَقَالَ علي (عَلَيْهِ السَّلام) نَعَمْ بِأَبِي أَنْتَ وَأُمِّي عَلَيَّ ضَمَانُهَا وَعَلَى الله عَوْنِي وَتَوْفِيقِي عَلَى أَدَائِهَا فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا عَلِيُّ إِنِّي أُرِيدُ أَنْ أُشْهِدَ عَلَيْكَ بِمُوَافَاتِي بِهَا يَوْمَ الْقِيَامَةِ فَقَالَ علي (عَلَيْهِ السَّلام) نَعَمْ أَشْهِدْ فَقَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ جَبْرَئِيلَ وَمِيكَائِيلَ فِيمَا بَيْنِي وَبَيْنَكَ الانَ وَهُمَا حَاضِرَانِ مَعَهُمَا الْمَلائِكَةُ الْمُقَرَّبُونَ لاشْهِدَهُمْ عَلَيْكَ فَقَالَ نَعَمْ لِيَشْهَدُوا وَأَنَا بِأَبِي أَنْتَ وَأُمِّي أُشْهِدُهُمْ فَأَشْهَدَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَانَ فِيمَا اشْتَرَطَ عَلَيْهِ النَّبِيُّ بِأَمْرِ جَبْرَئِيلَ (عَلَيْهِ السَّلام) فِيمَا أَمَرَ الله عَزَّ وَجَلَّ أَنْ قَالَ لَهُ يَا عَلِيُّ تَفِي بِمَا فِيهَا مِنْ مُوَالاةِ مَنْ وَالَى الله وَرَسُولَهُ وَالْبَرَاءَةِ وَالْعَدَاوَةِ لِمَنْ عَادَى الله وَرَسُولَهُ وَالْبَرَاءَةِ مِنْهُمْ عَلَى الصَّبْرِ مِنْكَ وَعَلَى كَظْمِ الْغَيْظِ وَعَلَى ذَهَابِ حَقِّي وَغَصْبِ خُمُسِكَ وَانْتِهَاكِ حُرْمَتِكَ فَقَالَ نَعَمْ يَا رَسُولَ الله فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ لَقَدْ سَمِعْتُ جَبْرَئِيلَ (عَلَيْهِ السَّلام) يَقُولُ لِلنَّبِيِّ يَا مُحَمَّدُ عَرِّفْهُ أَنَّهُ يُنْتَهَكُ الْحُرْمَةُ وَهِيَ حُرْمَةُ الله وَحُرْمَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعَلَى أَنْ تُخْضَبَ لِحْيَتُهُ مِنْ رَأْسِهِ بِدَمٍ عَبِيطٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَصَعِقْتُ حِينَ فَهِمْتُ الْكَلِمَةَ مِنَ الامِينِ جَبْرَئِيلَ حَتَّى سَقَطْتُ عَلَى وَجْهِي وَقُلْتُ نَعَمْ قَبِلْتُ وَرَضِيتُ وَإِنِ انْتَهَكَتِ الْحُرْمَةُ وَعُطِّلَتِ السُّنَنُ وَمُزِّقَ الْكِتَابُ وَهُدِّمَتِ الْكَعْبَةُ وَخُضِبَتْ لِحْيَتِي مِنْ رَأْسِي بِدَمٍ عَبِيطٍ صَابِراً مُحْتَسِباً أَبَداً حَتَّى أَقْدَمَ عَلَيْكَ ثُمَّ دَعَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَاطِمَةَ وَالْحَسَنَ وَالْحُسَيْنَ وَأَعْلَمَهُمْ مِثْلَ مَا أَعْلَمَ أَمِيرَ الْمُؤْمِنِينَ فَقَالُوا مِثْلَ قَوْلِهِ فَخُتِمَتِ الْوَصِيَّةُ بِخَوَاتِيمَ مِنْ ذَهَبٍ لَمْ تَمَسَّهُ النَّارُ وَدُفِعَتْ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) بِأَبِي أَنْتَ وَأُمِّي أَ لا تَذْكُرُ مَا كَانَ فِي الْوَصِيَّةِ فَقَالَ سُنَنُ الله وَسُنَنُ رَسُولِهِ فَقُلْتُ أَ كَانَ فِي الْوَصِيَّةِ تَوَثُّبُهُمْ وَخِلافُهُمْ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ نَعَمْ وَالله شَيْئاً شَيْئاً وَحَرْفاً حَرْفاً أَ مَا سَمِعْتَ قَوْلَ الله عَزَّ وَجَلَّ إِنَّا نَحْنُ نُحْيِ الْمَوْتى‏ وَنَكْتُبُ ما قَدَّمُوا وَآثارَهُمْ وَكُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ وَالله لَقَدْ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لامِيرِ الْمُؤْمِنِينَ وَفَاطِمَةَ (عليها السلام) أَ لَيْسَ قَدْ فَهِمْتُمَا مَا تَقَدَّمْتُ بِهِ إِلَيْكُمَا وَقَبِلْتُمَاهُ فَقَالا بَلَى وَصَبَرْنَا عَلَى مَا سَاءَنَا وَغَاظَنَا.

4. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Harith ibn Ja’far from Ali ibn Isma‘il ibn Yaqtin from ‘Isa ibn al-Mustafad, abu Musa al-Darir who has said that Musa ibn Ja‘far (a. s.) narrated to me the following. “I said to abu ‘Abdallah (a. s.), ‘Was Amir al-Mu’minin Ali (a. s.) not the writer of the will, the Messenger of Allah dictating, Jibril and the prominent angels as witness?” The Imam (a. s.) has said that he remained silent for quite a while and then said, “O abu al-Hassan what you said was true, however, when the command descended up on the Messenger of Allah, the will also came in the form of a sealed document. Jibril brought it along with the trustees of Allah, the Most Holy, the Most High, from among the angels. Jibril then said, “O Muhammad (s. a) order every one to leave you except the executor of your will so he can take possession of the same and make us to bear witness that you delivered it to him and he (Ali (a. s.), take charge of the same in our presence. The Holy Prophet (s. a) ordered everyone else, except Ali (a. s.). Fatima was present between the door and the curtain. Jibril then said, “O Muhammad, your Lord declares peace and safety to you and says, “This is the documentation of My covenant that I had made with you, the conditions that I had set up and I had made My angels to bear witness to it. In fact, O Muhammad, I Myself am sufficient as a witness.” The Imam (a. s.) has said, “At that time all the joints in the body of Muhammad began to shake and shiver. He then said, “O Jibril my lord Himself is peace, from Him comes peace and to Him returns peace. He, Allah, the Most Holy, the Most High, has spoken the truth and has granted favors. Please allow me to have the document.” Jibril then delivered it to him and commanded him to deliver it to Amir al-Mu’minin Ali (a. s.). He asked Ali (a. s.) to read it. He then read it word by word. The Prophet (s. a) then said, “O Ali (a. s.), this is the covenant of my Lord, the Most Holy, the Most High, to me and His conditions upon me and His trust with me. I have now delivered it, given good-advise and fulfilled my responsibility.” Ali (a. s.) then said, “I testify in your favor, may Allah take my soul and the souls of my parents in service for your cause, for delivering the trust, granting good advise and affirmation of your speaking the truth. My ears, my eyes, my flesh and my blood all bear witness to this.” Jibril then said, “I also am of the witnesses to this fact for both of you.” The Messenger of Allah (s. a) then said, “O Ali, have you taken possession of my will, learned its contents and offered a guarantee to Allah and to me to follow the instructions therein?” Ali (a. s.) then said, “Yes, ‘may Allah take my soul and the souls of my parents in service for your cause, it is my responsibility to follow the instructions therein and from Allah comes support for me and my success in the fulfillment of my responsibility.” The Messenger of Allah then said, “O Ali, I would like to ask you to bear testimony to my promise of rewarding for it (your executing my will) on the Day of Judgment.” Ali (a. s.) said, “Yes, I do bear such testimony.” The Prophet (s. a) then said, “Jibril and Mika’il are between us now and with them present are the prominent angels. Would you agree if I would ask them to bear testimony to this fact?” He then said, “Yes, they may bear testimony and I, may Allah take my soul and the souls of my parents in service for your cause, also ask them to bear testimony.” Then the Messenger of Allah made them to bear testimony. Of the matters that the Messenger of Allah set as condition up on Ali (a. s.) on orders from Jibril of the commands of Allah, the Most Holy, the Most High, were the following. He said, “O Ali, you must follow the instruction in the will about loving those who love Allah and His Messenger and to disdain and maintain unfriendly attitude towards those who are enemies of Allah and His Messenger. It requires patience on your part and control over your anger for the usurpation of my right and the usurpation of one fifth that belongs to you and for the disregard of your respect and honor.” Ali (a. s.) then said, “Yes, O the Messenger of Allah, I accept it (this condition). Ali (a. s.) has said, “I swear by the One Who helps the seed to burst open and shapes the fetuses that I heard Jibril say to the Prophet (s. a) this. “O Muhammad, explain to him that people will disregard his respect and honor which is the respect and honor of Allah and His Messenger and that his beard will be tainted with fresh blood (from his head).” Amir al-Mu’minin Ali (a. s.) has said, “A loud sigh came out of my mouth when I understood the very words of Jibril, the trustworthy one. I fell up on my face to the ground and I said, “Yes, I accept and agree even if it will end up to the disregard of respect and honor. (I agree) even if (people) will disregard the noble traditions, insult the Book, destroy the Ka‘ba and taint my beard with fresh blood from my head. (I accept it) with patience and leave to Allah for judgement for all times until I will arrive to meet you.” The Messenger of Allah then called Fatima, al-Hassan and al-Husayn to his presence and informed them of what he had explained to Amir al-Mu’minin Ali (a. s.). They all said just like what Ali (a. s.) had said. The will was then sealed with the seals of gold that fire had not touched. It was delivered to Amir al-Mu’minin Ali (a. s.).” The narrator has said that he asked the Imam abu al-Hassan (a. s.), “May Allah take my soul and the souls of my parents in service for your cause, would you please describe what was there in the will?” The Imam (a. s.) said, “ It contained the traditions of Allah and the traditions of His Messenger.” I then asked, “Was there anything about their attacking and opposition to Amir al-Mu’minin Ali (a. s.)?” The Imam (a. s.) said, “ Yes, I swear by Allah, all and every thing was there letter by letter. Have you not heard the words of Allah, the Most Holy, the Most High, “It is We who bring the dead to life and record the deeds of human beings and their consequences (of continual effects). We keep everything recorded in an illustrious Imam (Book).” (36:12) I swear by Allah that the Messenger of Allah said to Amir al-Mu’minin Ali (a. s.) and Fatima, “Did you understand well my presentation of the matter to you and did you agree to and accept it? They replied, “Yes, we did so. We will exercise patience to face what will disappoint us and cause us anger.” In the script of al-Safwan there is the following addition.

ضعيف على المشهور

The Imams (a.s.) never did and would not do anything except because of the covenant of Allah, the Most Holy, the Most High, and a command from Him and they did not go beyond such limits - Hadith 2210

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ الاصَمِّ عَنْ أَبِي عَبْدِ الله الْبَزَّازِ عَنْ حَرِيزٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ مَا أَقَلَّ بَقَاءَكُمْ أَهْلَ الْبَيْتِ وَأَقْرَبَ آجَالَكُمْ بَعْضَهَا مِنْ بَعْضٍ مَعَ حَاجَةِ النَّاسِ إِلَيْكُمْ فَقَالَ إِنَّ لِكُلِّ وَاحِدٍ مِنَّا صَحِيفَةً فِيهَا مَا يَحْتَاجُ إِلَيْهِ أَنْ يَعْمَلَ بِهِ فِي مُدَّتِهِ فَإِذَا انْقَضَى مَا فِيهَا مِمَّا أُمِرَ بِهِ عَرَفَ أَنَّ أَجَلَهُ قَدْ حَضَرَ فَأَتَاهُ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَنْعَى إِلَيْهِ نَفْسَهُ وَأَخْبَرَهُ بِمَا لَهُ عِنْدَ الله وَأَنَّ الْحُسَيْنَ (عَلَيْهِ السَّلام) قَرَأَ صَحِيفَتَهُ الَّتِي أُعْطِيَهَا وَفُسِّرَ لَهُ مَا يَأْتِي بِنَعْيٍ وَبَقِيَ فِيهَا أَشْيَاءُ لَمْ تُقْضَ فَخَرَجَ لِلْقِتَالِ وَكَانَتْ تِلْكَ الامُورُ الَّتِي بَقِيَتْ أَنَّ الْمَلائِكَةَ سَأَلَتِ الله فِي نُصْرَتِهِ فَأَذِنَ لَهَا وَمَكَثَتْ تَسْتَعِدُّ لِلْقِتَالِ وَتَتَأَهَّبُ لِذَلِكَ حَتَّى قُتِلَ فَنَزَلَتْ وَقَدِ انْقَطَعَتْ مُدَّتُهُ وَقُتِلَ (عَلَيْهِ السَّلام) فَقَالَتِ الْمَلائِكَةُ يَا رَبِّ أَذِنْتَ لَنَا فِي الانْحِدَارِ وَأَذِنْتَ لَنَا فِي نُصْرَتِهِ فَانْحَدَرْنَا وَقَدْ قَبَضْتَهُ فَأَوْحَى الله إِلَيْهِمْ أَنِ الْزَمُوا قَبْرَهُ حَتَّى تَرَوْهُ وَقَدْ خَرَجَ فَانْصُرُوهُ وَابْكُوا عَلَيْهِ وَعَلَى مَا فَاتَكُمْ مِنْ نُصْرَتِهِ فَإِنَّكُمْ قَدْ خُصِّصْتُمْ بِنُصْرَتِهِ وَبِالْبُكَاءِ عَلَيْهِ فَبَكَتِ الْمَلائِكَةُ تَعَزِّياً وَحُزْناً عَلَى مَا فَاتَهُمْ مِنْ نُصْرَتِهِ فَإِذَا خَرَجَ يَكُونُونَ أَنْصَارَهُ.

5. Ali in Ibrahim has narrated from his father from ‘Abdallah ibn ‘Abd al-Rahman al-’Assam from abu ‘Abdallah al-Bazzaz from Hariz who has said the following. “I said to abu ‘Abdallah (a. s.), “May Allah take my soul in service for your cause, why is it that you members of the family of the Prophet (s. a) live such a short lives? Your deaths are so close and soon after the other Imam even though people need you so much?” The Imam (a. s.) said, “For everyone of us there is a document that contains what he needs to do within his time. When his assignment according to the commandments therein is complete he learns that his time of death has arrived. The Prophet (s. a) comes to him to give the news of his death and informs him of all that is for him with Allah. Al-Husayn (a. s.) read the document that was given to him and the news of his death was explained to him, however, certain things were not yet complete. He came out to face the enemy and of the matters that were not yet complete was that the angels had asked Allah to grant them permission to support al-Husayn (a. s.) against his enemies which He granted them. They delayed to ready themselves and prepare to fight until he was murdered. They descended but his time was over and was killed already. The angels said, “Lord, You granted us permission to descend and to help him. We descended but You have already taken his soul away. Allah then sent them inspiration that said, “Remain on his grave until you see him come out then help him. Weep for him and for your loss of the opportunity to provide him help and support. You were certainly assigned for his support and help and to weep for him. The angels then wept in mourning and sadness for their loss of the opportunity to help and support to him. When he will come out they will be of his helpers.”

Evidence of Imam’s Possessing Divine Authority - Hadith 2211

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لابِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) إِذَا مَاتَ الامَامُ بِمَ يُعْرَفُ الَّذِي بَعْدَهُ فَقَالَ لِلامَامِ عَلامَاتٌ مِنْهَا أَنْ يَكُونَ أَكْبَرَ وُلْدِ أَبِيهِ وَيَكُونَ فِيهِ الْفَضْلُ وَالْوَصِيَّةُ وَيَقْدَمَ الرَّكْبُ فَيَقُولَ إِلَى مَنْ أَوْصَى فُلانٌ فَيُقَالَ إِلَى فُلانٍ وَالسِّلاحُ فِينَا بِمَنْزِلَةِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ تَكُونُ الامَامَةُ مَعَ السِّلاحِ حَيْثُمَا كَانَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said that he asked abu al-Hassan al-Rida (a. s.) the following. “When the Imam dies through what means one would know the succeeding Imam (a. s.)?” He said, “For the Imam there are certain signs. Of such sign one is that he must be the eldest son of his father. The will and excellence must be found in him and when people come to ask who is appointed the executor of the will in answer it can be said that so and so is appointed the executor of the will. The Armament with us is like the Ark in the Israelites. Imamat (leadership with Divine authority) is always with the Armament wherever it may go.”

صحيح

Evidence of Imam’s Possessing Divine Authority - Hadith 2212

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ عَبْدِ الاعْلَى قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الْمُتَوَثِّبُ عَلَى هَذَا الامْرِ الْمُدَّعِي لَهُ مَا الْحُجَّةُ عَلَيْهِ قَالَ يُسْأَلُ عَنِ الْحَلالِ وَالْحَرَامِ قَالَ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ ثَلاثَةٌ مِنَ الْحُجَّةِ لَمْ تَجْتَمِعْ فِي أَحَدٍ إِلا كَانَ صَاحِبَ هَذَا الامْرِ أَنْ يَكُونَ أَوْلَى النَّاسِ بِمَنْ كَانَ قَبْلَهُ وَيَكُونَ عِنْدَهُ السِّلاحُ وَيَكُونَ صَاحِبَ الْوَصِيَّةِ الظَّاهِرَةِ الَّتِي إِذَا قَدِمْتَ الْمَدِينَةَ سَأَلْتَ عَنْهَا الْعَامَّةَ وَالصِّبْيَانَ إِلَى مَنْ أَوْصَى فُلانٌ فَيَقُولُونَ إِلَى فُلانِ بْنِ فُلانٍ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid. Sha‘ar from Harun ibn Hamza from ‘Abd al-A‘la who has said that he asked abu ‘Abdallah (a. s.) the following. “In the case of those who rush to hold control of this matter (leadership) and who claim to be for it, how would one verify their possessing Divine authority?” The Imam (a. s.) said, “They are asked about the rules of lawful and unlawful matters.” The narrator has said that the Imam (a. s.) then turned to me and said, “There are three evidence that are not found in one person except the rightful owner of this status. He must be the closest person to the preceding Imam that the Armament must be with him and he would be the appointed executor of the will in a public manner. So much so that if one would come to the town and ask the common people even the children as to who the executor of the will of so and so is? They would say so and so is the executor of the will of so and so.”

حسن

Evidence of Imam’s Possessing Divine Authority - Hadith 2213

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَحَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قِيلَ لَهُ بِأَيِّ شَيْ‏ءٍ يُعْرَفُ الامَامُ قَالَ بِالْوَصِيَّةِ الظَّاهِرَةِ وَبِالْفَضْلِ إِنَّ الامَامَ لا يَسْتَطِيعُ أَحَدٌ أَنْ يَطْعُنَ عَلَيْهِ فِي فَمٍ وَلا بَطْنٍ وَلا فَرْجٍ فَيُقَالَ كَذَّابٌ وَيَأْكُلُ أَمْوَالَ النَّاسِ وَمَا أَشْبَهَ هَذَا.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim and Hafs ibn al-Bakhtari who has said the following. “ Once a certain person asked abu ‘Abdallah (a. s.), “By what thing the Imam is recognized?” He said, “He is recognized through a publicly established will, through excellence in perfection. In the case of Imam no one must be able to raise objections in matters words, of his consumption and sexual matters so that people would say, “He is a liar, usurping other’s properties and such similar things.”

حسن

Evidence of Imam’s Possessing Divine Authority - Hadith 2214

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) مَا عَلامَةُ الامَامِ الَّذِي بَعْدَ الامَامِ فَقَالَ طَهَارَةُ الْوِلادَةِ وَحُسْنُ الْمَنْشَإِ وَلا يَلْهُو وَلا يَلْعَبُ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn Isma‘il from Ali ibn al-Hakam from Mu‘wiya ibn Wahab who has said that asked the following from abu Ja‘far (a. s.), “What is the sign of being A number of our people has narrated from Imam after the preceding Imam (a. s.)?” The Imam (a. s.) said, “ Being of pure birth, good up bringing and that he would not trifle or engage in amusement.”

صحيح

Evidence of Imam’s Possessing Divine Authority - Hadith 2215

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الدَّلالَةِ عَلَى صَاحِبِ هَذَا الامْرِ فَقَالَ الدَّلالَةُ عَلَيْهِ الْكِبَرُ وَالْفَضْلُ وَالْوَصِيَّةُ إِذَا قَدِمَ الرَّكْبُ الْمَدِينَةَ فَقَالُوا إِلَى مَنْ أَوْصَى فُلانٌ قِيلَ إِلَى فُلانِ بْنِ فُلانٍ وَدُورُوا مَعَ السِّلاحِ حَيْثُمَا دَارَ فَأَمَّا الْمَسَائِلُ فَلَيْسَ فِيهَا حُجَّةٌ.

5. Ali ibn Ibrahim narrated from Muhammad ibn Isa, from Yunus, from Ahmad ibn Umar, from Abu al-Hasan al-Ridha (as), who said: "I asked him about the evidence for the one in charge of this matter. He said, 'The evidence for him is his seniority, virtue, and the bequest when the caravan arrives in the city. They say, 'To whom did so-and-so bequeath?' It is said, 'To so-and-so, son of so-and-so,' and they revolve with the weapons wherever they revolve. As for the issues, there is no proof in them.'"

صحيح

Evidence of Imam’s Possessing Divine Authority - Hadith 2216

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الامْرَ فِي الْكَبِيرِ مَا لَمْ تَكُنْ فِيهِ عَاهَةٌ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim from abu ‘Abdallah (a. s.) who has said the following. “The leadership is with being the elder as long as he is free of defects.”

مجهول

Evidence of Imam’s Possessing Divine Authority - Hadith 2217

7ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ بِمَ يُعْرَفُ الامَامُ قَالَ فَقَالَ بِخِصَالٍ أَمَّا أَوَّلُهَا فَإِنَّهُ بِشَيْ‏ءٍ قَدْ تَقَدَّمَ مِنْ أَبِيهِ فِيهِ بِإِشَارَةٍ إِلَيْهِ لِتَكُونَ عَلَيْهِمْ حُجَّةً وَيُسْأَلُ فَيُجِيبُ وَإِنْ سُكِتَ عَنْهُ ابْتَدَأَ وَيُخْبِرُ بِمَا فِي غَدٍ وَيُكَلِّمُ النَّاسَ بِكُلِّ لِسَانٍ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ أُعْطِيكَ عَلامَةً قَبْلَ أَنْ تَقُومَ فَلَمْ أَلْبَثْ أَنْ دَخَلَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ فَكَلَّمَهُ الْخُرَاسَانِيُّ بِالْعَرَبِيَّةِ فَأَجَابَهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بِالْفَارِسِيَّةِ فَقَالَ لَهُ الْخُرَاسَانِيُّ وَالله جُعِلْتُ فِدَاكَ مَا مَنَعَنِي أَنْ أُكَلِّمَكَ بِالْخُرَاسَانِيَّةِ غَيْرُ أَنِّي ظَنَنْتُ أَنَّكَ لا تُحْسِنُهَا فَقَالَ سُبْحَانَ الله إِذَا كُنْتُ لا أُحْسِنُ أُجِيبُكَ فَمَا فَضْلِي عَلَيْكَ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ إِنَّ الامَامَ لا يَخْفَى عَلَيْهِ كَلامُ أَحَدٍ مِنَ النَّاسِ وَلا طَيْرٍ وَلا بَهِيمَةٍ وَلا شَيْ‏ءٍ فِيهِ الرُّوحُ فَمَنْ لَمْ يَكُنْ هَذِهِ الْخِصَالُ فِيهِ فَلَيْسَ هُوَ بِإِمَامٍ.

7. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu Basir who has said that he asked the following from abu al-Hassan (a. s.) , “May Allah take my soul in service for your cause, what is the proof to know the Imam (a. s.) ?” He said, “Through several qualities. The first thing is that his father must have said to this effect about him so that it could be considered a proof up on him. And that when asked he would answer and if one remain silent he would begin to speak on the issue and inform of the things that would happen the next day that can speak to people in everyone’s own language.” Then he said to me, “O abu Muhammad, allow me to give you a sign before you stand up to go. Not very long after this a man from Khurasan came in. The man from Khurasan spoke to the Imam in Arabic but abu al-Hassan (a. s.) answered him in Persian. The man from Khurasan said, “I swear by Allah, “May Allah take my soul in service for your cause, the only thing that stopped from speaking to you in Persian was I thought you might not know Persian.” He then said, “Glory belongs to Allah, If would not b e able to answer you (in Persian) than how would have any excellence over you?” He said to me, “O abu Muhammad, “No one’s language is unknown to the Imam (a. s.) nor the language of birds, animals and any living things. Whoever would not have these qualities he is not A number of our people has narrated from Imam.”

ضعيف

Proof that Imamat (leadership with Divine Authority) Continues in the Descendents of the Preceding Imam but not through his Brother or Paternal Uncle or other such Relatives - Hadith 2218

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لا تَعُودُ الامَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَالْحُسَيْنِ أَبَداً إِنَّمَا جَرَتْ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ كَمَا قَالَ الله تَبَارَكَ وَتَعَالَى وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله فَلا تَكُونُ بَعْدَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) إِلا فِي الاعْقَابِ وَأَعْقَابِ الاعْقَابِ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-Husayn ibn Thuwayr ibn abu Fakhita from abu‘Abdallah (a. s.) who has said the following. “Imamat (Leadership with Divine Authority) will never go to two brothers after al-Hassan and al-Husayn (a. s.). It has continued from Ali ibn al-Husayn (a. s.) as Allah, the Most Holy, the Most High has said, “The relatives are closer to each other, according to the Book of God, . .” (33:6) After Imam Ali ibn al-Husayn (a. s.) will only be found in the descendents one after the other.”

Proof that Imamat (leadership with Divine Authority) Continues in the Descendents of the Preceding Imam but not through his Brother or Paternal Uncle or other such Relatives - Hadith 2219

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سَمِعَهُ يَقُولُ أَبَى الله أَنْ يَجْعَلَهَا لاخَوَيْنِ بَعْدَ الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهما السَّلام )

2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Walid from Yunus ibn Ya‘qub who has said that he heard abu ‘Abdallah (a. s.) say the following. “ Allah has disdained to place Imamat in two brothers after al-Hassan and al-Husayn (a. s.).”

ضعيف

Proof that Imamat (leadership with Divine Authority) Continues in the Descendents of the Preceding Imam but not through his Brother or Paternal Uncle or other such Relatives - Hadith 2220

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) أَنَّهُ سُئِلَ أَ تَكُونُ الامَامَةُ فِي عَمٍّ أَوْ خَالٍ فَقَالَ لا فَقُلْتُ فَفِي أَخٍ قَالَ لا قُلْتُ فَفِي مَنْ قَالَ فِي وَلَدِي وَهُوَ يَوْمَئِذٍ لا وَلَدَ لَهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma‘il ibn Bazi‘ who has said the following. “Abu al-Hassan al-Rida (a. s.) was once asked, “Can Imamat continue in uncles?” He replied, “No, it can not happen.” The narrator has said that he asked the Imams (a. s.), “Can it continue in a brother?” He replied, “No, it can not happen.” I then asked, “With who then it can continues?” He replied, “It will continue with my children.” In those days he hadd no children.”

صحيح

Proof that Imamat (leadership with Divine Authority) Continues in the Descendents of the Preceding Imam but not through his Brother or Paternal Uncle or other such Relatives - Hadith 2221

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لا تَجْتَمِعُ الامَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَالْحُسَيْنِ إِنَّمَا هِيَ فِي الاعْقَابِ وَأَعْقَابِ الاعْقَابِ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al Husayn from ‘Abd al-Rahman ibn abu Najran from Sulayman ibn Ja‘fari from Hammad ibn ‘Isa from abu ‘Abdallah (a. s.) who has said the following. “Imamat (Leadership with Divine Authority) does not take place in two brothers after al-Hassan and al-Husayn (a. s.). It only continues in the descendents of the Imam (a. s.) generation after the generation.”

صحيح

Proof that Imamat (leadership with Divine Authority) Continues in the Descendents of the Preceding Imam but not through his Brother or Paternal Uncle or other such Relatives - Hadith 2222

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ الله بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَلا أَرَانِي الله فَبِمَنْ أَئْتَمُّ فَأَوْمَأَ إِلَى ابْنِهِ مُوسَى قَالَ قُلْتُ فَإِنْ حَدَثَ بِمُوسَى حَدَثٌ فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ قُلْتُ فَإِنْ حَدَثَ بِوَلَدِهِ حَدَثٌ وَتَرَكَ أَخاً كَبِيراً وَابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ ثُمَّ وَاحِداً فَوَاحِداً. وَفِي نُسْخَةِ الصَّفْوَانِيِّ ثُمَّ هَكَذَا أَبَداً.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn abu Najran from ‘Isa ibn ‘Abdallah ibn ‘Umar ibn Ali ibn abu Talib (a. s.) who has said that he asked abu ‘Abdallah (a. s.) the following. “Would there happen what is to happen, may Allah would not show me such a day (death of the Imam (a. s.) who then must I follow as my Imam?” The Imam (a. s.) pointed to his son Musa (a. s.). The narrator has said that he asked the Imams (a. s.), “ What if something will happen to Musa (a. s.) who then must I follow?” The Imam (a. s.), “Follow a son.” I then asked, “What if something would happen to the son and the Imam would leave behind an elder brother or a small son then who must I follow?” The Imam (a. s.) said, “Follow his son and so on one after the other.” In the script of Sawan it says, “. . and so on forever.”

مجهول

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2223

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ أَبِي سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ فَقَالَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَالْحَسَنِ وَالْحُسَيْنِ (عَلَيْهم السَّلام) فَقُلْتُ لَهُ إِنَّ النَّاسَ يَقُولُونَ فَمَا لَهُ لَمْ يُسَمِّ عَلِيّاً وَأَهْلَ بَيْتِهِ (عَلَيْهم السَّلام) فِي كِتَابِ الله عَزَّ وَجَلَّ قَالَ فَقَالَ قُولُوا لَهُمْ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَزَلَتْ عَلَيْهِ الصَّلاةُ وَلَمْ يُسَمِّ الله لَهُمْ ثَلاثاً وَلا أَرْبَعاً حَتَّى كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَنَزَلَتْ عَلَيْهِ الزَّكَاةُ وَلَمْ يُسَمِّ لَهُمْ مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ حَتَّى كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَنَزَلَ الْحَجُّ فَلَمْ يَقُلْ لَهُمْ طُوفُوا أُسْبُوعاً حَتَّى كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَنَزَلَتْ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ وَنَزَلَتْ فِي عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي عَلِيٍّ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أُوصِيكُمْ بِكِتَابِ الله وَأَهْلِ بَيْتِي فَإِنِّي سَأَلْتُ الله عَزَّ وَجَلَّ أَنْ لا يُفَرِّقَ بَيْنَهُمَا حَتَّى يُورِدَهُمَا عَلَيَّ الْحَوْضَ فَأَعْطَانِي ذَلِكَ وَقَالَ لا تُعَلِّمُوهُمْ فَهُمْ أَعْلَمُ مِنْكُمْ وَقَالَ إِنَّهُمْ لَنْ يُخْرِجُوكُمْ مِنْ بَابِ هُدًى وَلَنْ يُدْخِلُوكُمْ فِي بَابِ ضَلالَةٍ فَلَوْ سَكَتَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمْ يُبَيِّنْ مَنْ أَهْلُ بَيْتِهِ لادَّعَاهَا آلُ فُلانٍ وَآلُ فُلانٍ وَلَكِنَّ الله عَزَّ وَجَلَّ أَنْزَلَهُ فِي كِتَابِهِ تَصْدِيقاً لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّما يُرِيدُ الله لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً فَكَانَ عَلِيٌّ وَالْحَسَنُ وَالْحُسَيْنُ وَفَاطِمَةُ (عَلَيْهم السَّلام) فَأَدْخَلَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَحْتَ الْكِسَاءِ فِي بَيْتِ أُمِّ سَلَمَةَ ثُمَّ قَالَ اللهمَّ إِنَّ لِكُلِّ نَبِيٍّ أَهْلاً وَثَقَلاً وَهَؤُلاءِ أَهْلُ بَيْتِي وَثَقَلِي فَقَالَتْ أُمُّ سَلَمَةَ أَ لَسْتُ مِنْ أَهْلِكَ فَقَالَ إِنَّكِ إِلَى خَيْرٍ وَلَكِنَّ هَؤُلاءِ أَهْلِي وَثِقْلِي فَلَمَّا قُبِضَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ عَلِيٌّ أَوْلَى النَّاسِ بِالنَّاسِ لِكَثْرَةِ مَا بَلَّغَ فِيهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِقَامَتِهِ لِلنَّاسِ وَأَخْذِهِ بِيَدِهِ فَلَمَّا مَضَى عَلِيٌّ لَمْ يَكُنْ يَسْتَطِيعُ عَلِيٌّ وَلَمْ يَكُنْ لِيَفْعَلَ أَنْ يُدْخِلَ مُحَمَّدَ بْنَ عَلِيٍّ وَلا الْعَبَّاسَ بْنَ عَلِيٍّ وَلا وَاحِداً مِنْ وُلْدِهِ إِذاً لَقَالَ الْحَسَنُ وَالْحُسَيْنُ إِنَّ الله تَبَارَكَ وَتَعَالَى أَنْزَلَ فِينَا كَمَا أَنْزَلَ فِيكَ فَأَمَرَ بِطَاعَتِنَا كَمَا أَمَرَ بِطَاعَتِكَ وَبَلَّغَ فِينَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَمَا بَلَّغَ فِيكَ وَأَذْهَبَ عَنَّا الرِّجْسَ كَمَا أَذْهَبَهُ عَنْكَ فَلَمَّا مَضَى علي (عَلَيْهِ السَّلام) كَانَ الْحَسَنُ (عَلَيْهِ السَّلام) أَوْلَى بِهَا لِكِبَرِهِ فَلَمَّا تُوُفِّيَ لَمْ يَسْتَطِعْ أَنْ يُدْخِلَ وُلْدَهُ وَلَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَالله عَزَّ وَجَلَّ يَقُولُ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله فَيَجْعَلَهَا فِي وُلْدِهِ إِذاً لَقَالَ الْحُسَيْنُ أَمَرَ الله بِطَاعَتِي كَمَا أَمَرَ بِطَاعَتِكَ وَطَاعَةِ أَبِيكَ وَبَلَّغَ فِيَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَمَا بَلَّغَ فِيكَ وَفِي أَبِيكَ وَأَذْهَبَ الله عَنِّي الرِّجْسَ كَمَا أَذْهَبَ عَنْكَ وَعَنْ أَبِيكَ فَلَمَّا صَارَتْ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) لَمْ يَكُنْ أَحَدٌ مِنْ أَهْلِ بَيْتِهِ يَسْتَطِيعُ أَنْ يَدَّعِيَ عَلَيْهِ كَمَا كَانَ هُوَ يَدَّعِي عَلَى أَخِيهِ وَعَلَى أَبِيهِ لَوْ أَرَادَا أَنْ يَصْرِفَا الامْرَ عَنْهُ وَلَمْ يَكُونَا لِيَفْعَلا ثُمَّ صَارَتْ حِينَ أَفْضَتْ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) فَجَرَى تَأْوِيلُ هَذِهِ الايَةِ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله ثُمَّ صَارَتْ مِنْ بَعْدِ الْحُسَيْنِ لِعَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَتْ مِنْ بَعْدِ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى مُحَمَّدِ بن علي (عَلَيْهما السَّلام) وَقَالَ الرِّجْسُ هُوَ الشَّكُّ وَالله لا نَشُكُّ فِي رَبِّنَا أَبَداً. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَعِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مِثْلَ ذَلِكَ.

1. ʿAlī b. Ibrāhīm, from Muḥammad b. ʿĪsā, from Yūnus, and, ʿAlī b. Muḥammad, from Sahl b. Ziyād Abī Saʿīd, from Muḥammad b. ʿĪsā - from Yūnus, from Ibn Muskān, from Abī Baṣīr. He [Abī Baṣīr] said, “I asked Abā ʿAbdillāh (AS) about the words of God, the Mighty and Majestic: "Obey God and obey the Messenger and those of authority from yourselves." (4:59). So he [al-Ṣādiq] said, “It was sent down regarding ʿAlī b. Abī Ṭālib, al-Ḥasan, and al-Ḥusayn, upon them be peace.” So I [Abī Baṣīr] said to him [al-Ṣādiq], “The people say, “Why did He not mention ʿAlī and the people of his house, upon them be peace, in the book of God, the Mighty and Majestic?”” <br>So he said, “Say to them, “The Prayer was sent down to the Messenger of God (sw) but God did not mention for them [that the units of the Prayer are] “three” or “four”, rather the Messenger of God (sw) explained that to them. And the Charity was sent down to him, but it was not mentioned for them “from every forty dirhams a dirham [is to be given]”, rather the Messenger of God (sw) explained that to them. And the Pilgrimage was sent down, but it was not said to them “circumambulate [about the Kaʿbah] seven times”, rather the Messenger of God (sw) explained that to them. And it was sent down: "Obey God and obey the Messenger and those of authority from yourselves." (4:59) and it was sent down regarding ʿAlī, al-Ḥasan, and al-Ḥusayn - upon them be peace. <br>So, the Messenger of God (sw) said regarding ʿAlī, “For whomsoever I am his master, then ‘Alī is his master.” And he said, "I enjoin you to the Book of God and the People of my House. For I have indeed asked God, the Mighty and Majestic, not to separate between the two until they return to me at the Pool [on the day of judgement], and so He granted me that.” And he said, “Do not teach them, for they are more knowledgeable than you.” And he said, “They will never lead you astray, nor will they ever cause you to enter the door of misguidance.” <br>Had the Messenger of God (sw) remained silent and not made clear who the People of his House are, the family of so-and-so and the family of so-and-so would have claimed it. However, God, the Mighty and Majestic, sent down in His Book to affirm the words of His Prophet (sw), "God intends only to keep away from you the impurity, People of the House, and to purify you with the utmost purification" (33:33). <br>ʿAlī, Fāṭimah, al-Ḥasan and al-Ḥusayn - upon them be peace - were there, so the Messenger of God (sw) took them under the cloak, in the house of Umm Salamah. Then he said, “O God, for every prophet is a family and a heavyweight, and these are my family and my heavyweight.” So Umm Salamah said, “Am I not from your family?” So he said, “You are upon goodness, but these are my family and my heavyweight.” <br>So when the Messenger of God (sw) passed away, ʿAlī was more worthy of the people than the people because of the multitude of what the Messenger of God (sw) had preached regarding him, and how he stood him up for the people and raised up his hand. <br>Then, when ʿAlī was about to pass away, ʿAlī was not able to, nor would he, designate Muḥammad b. ʿAlī, nor al-ʿAbbās b. ʿAlī, nor any of his other children. Otherwise, al-Ḥasan and al-Ḥusayn would have said, “God - blessed and exalted - has sent down regarding us just as He sent down regarding you. Thus He commanded obedience to us just as He commanded obedience to you, and the Messenger of God (sw) preached about just as he preached about you, and the impurity has been kept away from us just as it has been kept away from you.” <br>When ʿAlī (AS) passed away, al-Ḥasan (AS) was more worthy of it, because of his older age. <br>Then, when he was to die, he was not able to designate his own sons, nor would he do that. And God - mighty and majestic - has said "and those of womb-relation are more worthy of each other in the decree of God" (33:6). So He made it to be in his [al-Ḥusayn’s] sons. If he had, al-Ḥusayn would have said “God, the Blessed and Exalted, has commanded my obedience just as He has commanded your obedience and the obedience of your father. The Messenger of God (sw) preached about me as he preached about you and your father. And God has kept away from me the impurity just as He kept it away from you and from your father.” <br>When it came to al-Ḥusayn (AS) none of the people of his house could claim against him, as he could claim against his brother and his father, had they wanted to divert the matter away from him, and they would not have done so. Then, when it came to the time it passed to al-Ḥusayn, the interpretation of this verse became manifest: "and those of womb-relation are more worthy of each other in the decree of God" (33:6). Then it passed after al-Ḥusayn to ʿAlī b. al-Ḥusayn, and after ʿAlī b. al-Ḥusayn it passed to Muḥammad b. ʿAlī - upon them be peace.”” And he said, “The impurity is doubt. By God, we never doubted in our Lord, ever.” <br>Muḥammad b. Yaḥyā - from Aḥmad b. Muḥammad b. ʿĪsā - from Muḥammad b. Khālid, and, al-Ḥusayn b. Saʿīd - from al-Naḍr b. Suwayd - from Yaḥyā b. ʿImrān al-Ḥalabī - from Ayyūb b. al-Ḥurr, and, ʿImrān b. ʿAlī al-Ḥalabī - Abī Baṣīr - Abī ʿAbdillāh (AS) the like of this.

صحيح بسنديه

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2224

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ رَوْحٍ الْقَصِيرِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْواجُهُ أُمَّهاتُهُمْ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله فِيمَنْ نَزَلَتْ فَقَالَ نَزَلَتْ فِي الامْرَةِ إِنَّ هَذِهِ الايَةَ جَرَتْ فِي وُلْدِ الْحُسَيْنِ (عَلَيْهِ السَّلام) مِنْ بَعْدِهِ فَنَحْنُ أَوْلَى بِالامْرِ وَبِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ وَالانْصَارِ قُلْتُ فَوُلْدُ جَعْفَرٍ لَهُمْ فِيهَا نَصِيبٌ قَالَ لا قُلْتُ فَلِوُلْدِ الْعَبَّاسِ فِيهَا نَصِيبٌ فَقَالَ لا فَعَدَدْتُ عَلَيْهِ بُطُونَ بَنِي عَبْدِ الْمُطَّلِبِ كُلَّ ذَلِكَ يَقُولُ لا قَالَ وَنَسِيتُ وُلْدَ الْحَسَنِ (عَلَيْهِ السَّلام) فَدَخَلْتُ بَعْدَ ذَلِكَ عَلَيْهِ فَقُلْتُ لَهُ هَلْ لِوُلْدِ الْحَسَنِ (عَلَيْهِ السَّلام) فِيهَا نَصِيبٌ فَقَالَ لا وَالله يَا عَبْدَ الرَّحِيمِ مَا لِمُحَمَّدِيٍّ فِيهَا نَصِيبٌ غَيْرَنَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn 'Isa from his father from ‘Abdallah ibn al-Mughirah from ibn Muskan from ‘Abd al-Rahim ibn Ruh al-Qasir from Abu Ja‘far (a. s.) who has said the following about the words of Allah, the Most Holy, the Most High. “The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book.” (33:6) About who this verse has come? He then said, “It came about the governance (Leadership with Divine Authority). This verse continued to apply to the lineage of al-Husayn (a. s.) after him. We, thus, are of a priority to governance (Leadership with Divine Authority) and to the Messenger of Allah than the believers of immigrants and the Ansar.” The narrator has said that then he asked the Imam (a. s.), “Do the sons of Ja‘far have any share in it?” The Imam (a. s.) said,” No, they do not have any share in it.” I asked, “Do the sons of al-‘Abbass have any share in it?” He said, “No, they do not have any share in it.” I counted for him the folks from the descendants of ‘Abd al-Muttalib and in answer to all he would say, “No.” The narrator has said that then he forgot the sons of al-Hassan (a. s.). I went to see at another time and asked him, “Do the sons of al-Hassan (a. s.) have any share in it?” He replied, “No, I swear by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us.”

مجهول

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2225

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا قَالَ إِنَّمَا يَعْنِي أَوْلَى بِكُمْ أَيْ أَحَقُّ بِكُمْ وَبِأُمُورِكُمْ وَأَنْفُسِكُمْ وَأَمْوَالِكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا يَعْنِي عَلِيّاً وَأَوْلادَهُ الائِمَّةَ (عَلَيْهم السَّلام) إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ وَصَفَهُمُ الله عَزَّ وَجَلَّ فَقَالَ الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكاةَ وَهُمْ راكِعُونَ وَكَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي صَلاةِ الظُّهْرِ وَقَدْ صَلَّى رَكْعَتَيْنِ وَهُوَ رَاكِعٌ وَعَلَيْهِ حُلَّةٌ قِيمَتُهَا أَلْفُ دِينَارٍ وَكَانَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَسَاهُ إِيَّاهَا وَكَانَ النَّجَاشِيُّ أَهْدَاهَا لَهُ فَجَاءَ سَائِلٌ فَقَالَ السَّلامُ عَلَيْكَ يَا وَلِيَّ الله وَأَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ تَصَدَّقْ عَلَى مِسْكِينٍ فَطَرَحَ الْحُلَّةَ إِلَيْهِ وَأَوْمَأَ بِيَدِهِ إِلَيْهِ أَنِ احْمِلْهَا فَأَنْزَلَ الله عَزَّ وَجَلَّ فِيهِ هَذِهِ الايَةَ وَصَيَّرَ نِعْمَةَ أَوْلادِهِ بِنِعْمَتِهِ فَكُلُّ مَنْ بَلَغَ مِنْ أَوْلادِهِ مَبْلَغَ الامَامَةِ يَكُونُ بِهَذِهِ الصِّفَةِ مِثْلَهُ فَيَتَصَدَّقُونَ وَهُمْ رَاكِعُونَ وَالسَّائِلُ الَّذِي سَأَلَ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مِنَ الْمَلائِكَةِ وَالَّذِينَ يَسْأَلُونَ الائِمَّةَ مِنْ أَوْلادِهِ يَكُونُونَ مِنَ الْمَلائِكَةِ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Hassan ibn Muhammad al-Hashimi from his father from Ahmad ibn ‘Isa from Abu ‘Abdillah (a. s.), regarding the words of Allah, the Most Holy, the Most High: “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians.” (5:55) It means to have greater priority and authority to deal with your affairs, your souls and your property. Such priority and authority belong to Allah, His Messenger and the believers, Ali and his descendents who are the Imams until the Day of Judgment. <br>Allah, the Most Holy, the Most High, has then described them saying, “. . the true believers who are steadfast in prayer and pay alms, while they kneel during prayer,. .” Amir al-Mu’minin Ali (a. s.) was praying Zuhr he was in the second Ruku‘ (bowing down). He was wearing a gown that valued a thousand Dinars. The Prophet (sw) had made him to wear it. King Najashi had sent it as present to him. A beggar came and said the Islamic greeting words, “Be in peace O Allah’s authority and the authority over the believers who possesses greater priority over them than their own selves. Give some charity to a destitute.“ <br>He threw the gown to the beggar and pointed with his hand to pick up and take it. At such time Allah, the Most Holy, the Most High, sent this verse. He combined His blessings with his belessing in the form of his children. Whoever of his children with whom Imamat found place was due to this blessing was like him (in giving charity). They would give charity while bowed down in Ruku‘ of prayer. The beggar that asked Amir al-Mu’minin Ali (a. s.) for charity was from among the angels. Those who ask the Imams from his children will also be from the angels.”

ضعيف على المشهور

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2226

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَالْفُضَيْلِ بْنِ يَسَارٍ وَبُكَيْرِ بْنِ أَعْيَنَ وَمُحَمَّدِ بْنِ مُسْلِمٍ وَبُرَيْدِ بْنِ مُعَاوِيَةَ وَأَبِي الْجَارُودِ جَمِيعاً عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ أَمَرَ الله عَزَّ وَجَلَّ رَسُولَهُ بِوَلايَةِ عَلِيٍّ وَأَنْزَلَ عَلَيْهِ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكاةَ وَفَرَضَ وَلايَةَ أُولِي الامْرِ فَلَمْ يَدْرُوا مَا هِيَ فَأَمَرَ الله مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يُفَسِّرَ لَهُمُ الْوَلايَةَ كَمَا فَسَّرَ لَهُمُ الصَّلاةَ وَالزَّكَاةَ وَالصَّوْمَ وَالْحَجَّ فَلَمَّا أَتَاهُ ذَلِكَ مِنَ الله ضَاقَ بِذَلِكَ صَدْرُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَتَخَوَّفَ أَنْ يَرْتَدُّوا عَنْ دِينِهِمْ وَأَنْ يُكَذِّبُوهُ فَضَاقَ صَدْرُهُ وَرَاجَعَ رَبَّهُ عَزَّ وَجَلَّ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَالله يَعْصِمُكَ مِنَ النَّاسِ فَصَدَعَ بِأَمْرِ الله تَعَالَى ذِكْرُهُ فَقَامَ بِوَلايَةِ علي (عَلَيْهِ السَّلام) يَوْمَ غَدِيرِ خُمٍّ فَنَادَى الصَّلاةَ جَامِعَةً وَأَمَرَ النَّاسَ أَنْ يُبَلِّغَ الشَّاهِدُ الْغَائِبَ قَالَ عُمَرُ بْنُ أُذَيْنَةَ قَالُوا جَمِيعاً غَيْرَ أَبِي الْجَارُودِ وَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَكَانَتِ الْفَرِيضَةُ تَنْزِلُ بَعْدَ الْفَرِيضَةِ الاخْرَى وَكَانَتِ الْوَلايَةُ آخِرَ الْفَرَائِضِ فَأَنْزَلَ الله عَزَّ وَجَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ الله عَزَّ وَجَلَّ لا أُنْزِلُ عَلَيْكُمْ بَعْدَ هَذِهِ فَرِيضَةً قَدْ أَكْمَلْتُ لَكُمُ الْفَرَائِضَ.

4. Ali ibn Ibrahim from his father from Ibn Abu ’Umayr from ’Umar ibn Udhaynah from Zurarah and Fudayl ibn Yasar and Bukayr ibn A’yan and Muhammad ibn Muslim and Burayd ibn Muiawiyah and Abu ’1- Jarud, together, that Abu Ja’far (as) said: “Allah, to Whom belong Might and Majesty, charged His Messenger with the Mastership of Ali, and sent down to him: Your Master is only Allah, and His Messenger and those who believe who perform the prayer and pay zakat. He decreed the Mastership of those in authority, although they (the people) did not understand what it was. Allah command Muhammad (sw) to interpret (and explain) Mastership for them as he had interpreted (and explained) prayer, zakat, fasting and hajj. When this came to him from Allah, the mind of the Messenger of Allah (sw) became distressed by it and he became afraid lest they (the people) abandon their religion and come to deny it. So his mind was distressed and he consulted with his Lord, to Whom belong Might and Majesty; and Allah to Whom belong Might and Majesty revealed to him: O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wig not have delivered His Message. Allah will protect thee from men (al-Maidah, 5:67). He complied with the command of Allah, may remembrance of Him be exalted, and endorsed the Mastership of Ali on the day of Ghadir Khumm. He convened the communal prayer, and he commanded the people that those who were witnesses should inform those who were absent.”—’Umar ibn Udhaynah said: `Ali but Abu’l-Jarudsaid: ’Abu Ja’far (as) said: “One divine precept came down after another, and the Mastership was the last divine ordinance. And Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you (al-Maidah, 5:3 ).” Abu Ja’ far (as) said: “Allah, to Whom belong Might and Majesty, said: ’I shall not send down (any ordinance) to you after this ordinance: I have completed the divine ordinances for you.’ “ ’ “

حسن

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2227

5 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ هَارون بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كُنْتُ عِنْدَهُ جَالِساً فَقَالَ لَهُ رَجُلٌ حَدِّثْنِي عَنْ وَلايَةِ عَلِيٍ أَ مِنَ الله أَوْ مِنْ رَسُولِهِ فَغَضِبَ ثُمَّ قَالَ وَيْحَكَ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَخْوَفَ لله مِنْ أَنْ يَقُولَ مَا لَمْ يَأْمُرْهُ بِهِ الله بَلِ افْتَرَضَهُ كَمَا افْتَرَضَ الله الصَّلاةَ وَالزَّكَاةَ وَالصَّوْمَ وَالْحَجَّ

5. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja’far ibn Bashir from Harun ibn Kharija that Abu Basir who has said the following: “Once I was with Abu Ja’far (a. s.) at a session, when a man asked him, ’Please speak to me about the wilaya (divine authority) of Ali (a. s), whether it is from Allah or from His Messenger?’ The Imam who seemed angry said: ’Fie upon you! The Messenger of Allah (s. w) was more fearing of Allah than that he should say what he was not commanded by Allah. Indeed, He decreed it (The divine authority of Ali (a. s.)) just as he decreed prayer, zakat, fasting and hajj to be obligatory.'"

مجهول

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2228

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَمُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ فَرَضَ الله عَزَّ وَجَلَّ عَلَى الْعِبَادِ خَمْساً أَخَذُوا أَرْبَعاً وَتَرَكُوا وَاحِداً قُلْتُ أَ تُسَمِّيهِنَّ لِي جُعِلْتُ فِدَاكَ فَقَالَ الصَّلاةُ وَكَانَ النَّاسُ لا يَدْرُونَ كَيْفَ يُصَلُّونَ فَنَزَلَ جَبْرَئِيلُ (علَيْهِ السَّلام) فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ بِمَوَاقِيتِ صَلاتِهِمْ ثُمَّ نَزَلَتِ الزَّكَاةُ فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ مِنْ زَكَاتِهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلاتِهِمْ ثُمَّ نَزَلَ الصَّوْمُ فَكَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا كَانَ يَوْمُ عَاشُورَاءَ بَعَثَ إِلَى مَا حَوْلَهُ مِنَ الْقُرَى فَصَامُوا ذَلِكَ الْيَوْمَ فَنَزَلَ شَهْرُ رَمَضَانَ بَيْنَ شَعْبَانَ وَشَوَّالٍ ثُمَّ نَزَلَ الْحَجُّ فَنَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) فَقَالَ أَخْبِرْهُمْ مِنْ حَجِّهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلاتِهِمْ وَزَكَاتِهِمْ وَصَوْمِهِمْ ثُمَّ نَزَلَتِ الْوَلايَةُ وَإِنَّمَا أَتَاهُ ذَلِكَ فِي يَوْمِ الْجُمُعَةِ بِعَرَفَةَ أَنْزَلَ الله عَزَّ وَجَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَكَانَ كَمَالُ الدِّينِ بِوَلايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) فَقَالَ عِنْدَ ذَلِكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أُمَّتِي حَدِيثُو عَهْدٍ بِالْجَاهِلِيَّةِ وَمَتَى أَخْبَرْتُهُمْ بِهَذَا فِي ابْنِ عَمِّي يَقُولُ قَائِلٌ وَيَقُولُ قَائِلٌ فَقُلْتُ فِي نَفْسِي مِنْ غَيْرِ أَنْ يَنْطِقَ بِهِ لِسَانِي فَأَتَتْنِي عَزِيمَةٌ مِنَ الله عَزَّ وَجَلَّ بَتْلَةً أَوْعَدَنِي إِنْ لَمْ أُبَلِّغْ أَنْ يُعَذِّبَنِي فَنَزَلَتْ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَالله يَعْصِمُكَ مِنَ النَّاسِ إِنَّ الله لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَأَخَذَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِيَدِ علي (عَلَيْهِ السَّلام) فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَكُنْ نَبِيٌّ مِنَ الانْبِيَاءِ مِمَّنْ كَانَ قَبْلِي إِلا وَقَدْ عَمَّرَهُ الله ثُمَّ دَعَاهُ فَأَجَابَهُ فَأَوْشَكَ أَنْ أُدْعَى فَأُجِيبَ وَأَنَا مَسْئُولٌ وَأَنْتُمْ مَسْئُولُونَ فَمَا ذَا أَنْتُمْ قَائِلُونَ فَقَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَنَصَحْتَ وَأَدَّيْتَ مَا عَلَيْكَ فَجَزَاكَ الله أَفْضَلَ جَزَاءِ الْمُرْسَلِينَ فَقَالَ اللهمَّ اشْهَدْ ثَلاثَ مَرَّاتٍ ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَلْيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) كَانَ وَالله علي (عَلَيْهِ السَّلام) أَمِينَ الله عَلَى خَلْقِهِ وَغَيْبِهِ وَدِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ ثُمَّ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَضَرَهُ الَّذِي حَضَرَ فَدَعَا عَلِيّاً فَقَالَ يَا عَلِيُّ إِنِّي أُرِيدُ أَنْ أَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِيَ الله عَلَيْهِ مِنْ غَيْبِهِ وَعِلْمِهِ وَمِنْ خَلْقِهِ وَمِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ فَلَمْ يُشْرِكْ وَالله فِيهَا يَا زِيَادُ أَحَداً مِنَ الْخَلْقِ ثُمَّ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا وُلْدَهُ وَكَانُوا اثْنَيْ عَشَرَ ذَكَراً فَقَالَ لَهُمْ يَا بَنِيَّ إِنَّ الله عَزَّ وَجَلَّ قَدْ أَبَى إِلا أَنْ يَجْعَلَ فِيَّ سُنَّةً مِنْ يَعْقُوبَ وَإِنَّ يَعْقُوبَ دَعَا وُلْدَهُ وَكَانُوا اثْنَيْ عَشَرَ ذَكَراً فَأَخْبَرَهُمْ بِصَاحِبِهِمْ أَلا وَإِنِّي أُخْبِرُكُمْ بِصَاحِبِكُمْ أَلا إِنَّ هَذَيْنِ ابْنَا رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْحَسَنَ وَالْحُسَيْنَ (عَلَيْهما السَّلام) فَاسْمَعُوا لَهُمَا وَأَطِيعُوا وَوَازِرُوهُمَا فَإِنِّي قَدِ ائْتَمَنْتُهُمَا عَلَى مَا ائْتَمَنَنِي عَلَيْهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِمَّا ائْتَمَنَهُ الله عَلَيْهِ مِنْ خَلْقِهِ وَمِنْ غَيْبِهِ وَمِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ فَأَوْجَبَ الله لَهُمَا مِنْ علي (عَلَيْهِ السَّلام) مَا أَوْجَبَ لِعلي (عَلَيْهِ السَّلام) مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمْ يَكُنْ لاحَدٍ مِنْهُمَا فَضْلٌ عَلَى صَاحِبِهِ إِلا بِكِبَرِهِ وَإِنَّ الْحُسَيْنَ كَانَ إِذَا حَضَرَ الْحَسَنُ لَمْ يَنْطِقْ فِي ذَلِكَ الْمَجْلِسِ حَتَّى يَقُومَ ثُمَّ إِنَّ الْحَسَنَ (عَلَيْهِ السَّلام) حَضَرَهُ الَّذِي حَضَرَهُ فَسَلَّمَ ذَلِكَ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) ثُمَّ إِنَّ حُسَيْناً حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا ابْنَتَهُ الْكُبْرَى فَاطِمَةَ بِنْتَ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَدَفَعَ إِلَيْهَا كِتَاباً مَلْفُوفاً وَوَصِيَّةً ظَاهِرَةً وَكَانَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) مَبْطُوناً لا يَرَوْنَ إِلا أَنَّهُ لِمَا بِهِ فَدَفَعَتْ فَاطِمَةُ الْكِتَابَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَ وَالله ذَلِكَ الْكِتَابُ إِلَيْنَا. الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) مِثْلَهُ.

6. Muhammad ibn Yahya from Ahmad ibn Muhammad and Muhammad ibn al-Husayn, the two together from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus that Abu a I-Jarud said: “I heard Abu Ja’far (a. s.) say: Allah, to Whom belongs Might and Majesty, made five things incumbent on (his) servants: they accepted four and rejected one.’ I asked: ’May I be made your ransom, name them for me?’ He said: ’Prayer; but the people did not understand how to pray, then Jibril (a. s.) came down and said: “O Muhammad, inform them of the timings of their prayers.” Then zakat was sent down, and He said: “O Muhammad, inform them of their zakat as you have informed them of their prayer.” Then fasting was sent down, and, when the day of ’Ashura came, the Messenger of Allah (saww) sent a message to the villages around it (Medina), and they fasted on that day. Then (the fasting) of the month of Ramadan, between (the months of) Sha’ban and Shawwal, was sent down. Then hajj was sent down, and Jibril (a. s.) came down and said: ”Inform them of their hajj as you informed them of their prayer, their zakat and their fasting.” Then the Mastership was sent down, and when this came to him on Friday at ’Arafah (or ’Arafat, the gathering place for the pilgrims on the 9th of Dhul-Hijjah, near Mecca), Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you (al-Ma’idah 5:3). The completion of the religion was through the Mastership of Ali b. Abu Talib (a. s.). Then the Messenger of Allah (saww) said together with this (verse): 'My community has recently experienced the Jahiliyyah (the period of ignorance before Islam), and whenever I inform them of this concerning my cousin, one speaker will say this and another will say that. I say (this) to myself without my tongue speaking out: a decisive obligation came to me from Allah, to Whom belong Might and Majesty, with finality; He threatened me that if I did not make (this) reach (the people), He would punish me.' Then was sent down: 'O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wilt not have delivered His Message. Allah will protect thee from men. Allah guides not the people of the unbelievers (al-Ma'idah, 5:67). Then the Messenger of Allah (saww) took the hand of Ali (a. s.) and said: 'O people, there was no prophet among the prophets who were before me to whom Allah did not grant a span of life, then he called him and he answered Him. The time is now near when I shall be called and I will answer. I shall be questioned and you will be questioned, and what will you say?' They said: 'We bear witness that you have delivered (what you had to deliver) and advised sincerely, and conveyed what you had. May Allah reward you with the best of the rewards of those who were messengers.' He said: 'O Allah, I call you to witness' three times then he said: 'O assembly of believers, that this man is your Master (wall) after me. Let the one among you who witnesses this convey (what he has seen) to the one who is absent.' Abu Ja’far (a. s.) said: ’By Allah, (Ali) was the one trusted by Allah over His creation, His unseen (commands), and His religion which He Himself accepted (for His creatures). Then came to the Messenger of Allah (saww) that which came (his death), and he called Ali and said: 'O Ali, I wish to entrust you with what Allah has entrusted me both of His unseen (commands) and of knowledge of Him, and of His creation and His religion which He Himself accepted (for His creatures).”’ (Abu Ja’far said:) 'By Allah, O Ziyad, (Abu ’I-Jarud), he (the Prophet) has not given any share in this to anyone. Then came to Ali (a. s.) that which came, and he called his sons, and they were twelve males. lie said to them: 'O my sons, Allah, to whom belong Might and Majesty, willed that He bring about in me one of the particularities (He established) with Ya’qub (see al-Baqarah, 2:132 - 133): and Ya’qub called his sons, and they were twelve males. He informed them of the one in authority among them. Indeed, I shall inform you of the one in authority among you. They are these two sons of the Messenger of Allah (saww), al-Hasan and al-Husayn (a. s.). Listen to them, and obey and support them. I entrust them with what the Messenger of Allah (saww) entrusted me of what Allah entrusted him of His creation and His unseen (commands) and His religion, which He Himself accepted (for Ills creatures).' Allah made obligatory for them through Ali (a. s.) what he made obligatory for Ali through the Messenger of Allah (a. s.). Neither of them had any excellence over the one in authority over him except on account of his age. When al-Hasan (a. s.) was present, al-Husayn (a. s.) said nothing in a session, until (al-Hasan) rose (to leave). Then came to al-Hasan (a. s.) what came to him, and he handed it (the Imamate) to al-Husayn. Then came to al-Husayn (a. s.) what came to him, and he called his eldest daughter, Fatima bt. al-Husayn (a. s.) and handed over to her a rolled up writing and an open testament (for Ali b. al-Husayn). Ali b. al-Husayn (a. s.) was ill with a gastric complaint which (everyone) thought he would die of, so Fatima handed the writing to Ali ibn al-Husayn (a. s.). Thereafter, by Allah, this writing has come down to us.'"<br/>al-Husayn ibn Muhammad from Mu'alla ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus from Abu a I-Jarud from Abu Ja’far (a. s.), the same tradition.

ضعيف بسنديه

The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.) - Hadith 2229

7ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ صَبَّاحٍ الازْرَقِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) إِنَّ رَجُلاً مِنَ الْمُخْتَارِيَّةِ لَقِيَنِي فَزَعَمَ أَنَّ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ إِمَامٌ فَغَضِبَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) ثُمَّ قَالَ أَ فَلا قُلْتَ لَهُ قَالَ قُلْتُ لا وَالله مَا دَرَيْتُ مَا أَقُولُ قَالَ أَ فَلا قُلْتَ لَهُ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْصَى إِلَى عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ فَلَمَّا مَضَى علي (عَلَيْهِ السَّلام) أَوْصَى إِلَى الْحَسَنِ وَالْحُسَيْنِ وَلَوْ ذَهَبَ يَزْوِيهَا عَنْهُمَا لَقَالا لَهُ نَحْنُ وَصِيَّانِ مِثْلُكَ وَلَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَأَوْصَى الْحَسَنُ إِلَى الْحُسَيْنِ وَلَوْ ذَهَبَ يَزْوِيهَا عَنْهُ لَقَالَ أَنَا وَصِيٌّ مِثْلُكَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنْ أَبِي وَلَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ قَالَ الله عَزَّ وَجَلَّ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ هِيَ فِينَا وَفِي أَبْنَائِنَا.

7- Muhammad ibn al-Hasan, from Sahl ibn Ziyad, from Muhammad ibn 'Isa, from Safwan ibn Yahya, from Sabāh al-Azraq, said: I said to Abu Ja'far al-Baqir (as): "A man from the Mukhtariyyah met me and claimed that Muhammad ibn al-Hanafiyyah is an Imam." Abu Ja'far (as) became angry and said: "Did you not tell him...? I said: 'No, by Allah, I did not know what to say.' He said: 'Did you not tell him that the Messenger of Allah (peace be upon him and his family) entrusted Ali, al-Hasan, and al-Husayn? When Ali (as) passed away, he entrusted al-Hasan and al-Husayn. If anyone tried to take that away from them, they would say: 'We are the trustees like you,' and he would not do that. Al-Hasan entrusted al-Husayn, and if anyone tried to take that away from him, he would say: 'I am a trustee like you from the Messenger of Allah (peace be upon him and his family) and from my father,' and he would not do that. Allah, the Exalted, said: 'And those who are related by blood are more entitled to one another.' This applies to us and to our children."

ضعيف على المشهور

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2230

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلالِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَمَّا نَزَلَتْ وَلايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَكَانَ مِنْ قَوْلِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) سَلِّمُوا عَلَى عَلِيٍّ بِإِمْرَةِ الْمُؤْمِنِينَ فَكَانَ مِمَّا أَكَّدَ الله عَلَيْهِمَا فِي ذَلِكَ الْيَوْمِ يَا زَيْدُ قَوْلُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَهُمَا قُومَا فَسَلِّمَا عَلَيْهِ بِإِمْرَةِ الْمُؤْمِنِينَ فَقَالا أَ مِنَ الله أَوْ مِنْ رَسُولِهِ يَا رَسُولَ الله فَقَالَ لَهُمَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الله وَمِنْ رَسُولِهِ فَأَنْزَلَ الله عَزَّ وَجَلَّ وَلا تَنْقُضُوا الايْمانَ بَعْدَ تَوْكِيدِها وَقَدْ جَعَلْتُمُ الله عَلَيْكُمْ كَفِيلاً إِنَّ الله يَعْلَمُ ما تَفْعَلُونَ يَعْنِي بِهِ قَوْلَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَهُمَا وَقَوْلَهُمَا أَ مِنَ الله أَوْ مِنْ رَسُولِهِ وَلا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلاً بَيْنَكُمْ أَنْ تَكُونَ أَئِمَّةٌ هِيَ أَزْكَى مِنْ أَئِمَّتِكُمْ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَئِمَّةٌ قَالَ إِي وَالله أَئِمَّةٌ قُلْتُ فَإِنَّا نَقْرَأُ أَرْبى‏ فَقَالَ مَا أَرْبَى وَأَوْمَأَ بِيَدِهِ فَطَرَحَهَا إِنَّما يَبْلُوكُمُ الله بِهِ يَعْنِي بِعلي (عَلَيْهِ السَّلام) وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ ما كُنْتُمْ فِيهِ تَخْتَلِفُونَ. وَلَوْ شاءَ الله لَجَعَلَكُمْ أُمَّةً واحِدَةً وَلكِنْ يُضِلُّ مَنْ يَشاءُ وَيَهْدِي مَنْ يَشاءُ وَلَتُسْئَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كُنْتُمْ تَعْمَلُونَ. وَلا تَتَّخِذُوا أَيْمانَكُمْ دَخَلاً بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِها يَعْنِي بَعْدَ مَقَالَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي علي (عَلَيْهِ السَّلام) وَتَذُوقُوا السُّوءَ بِما صَدَدْتُمْ عَنْ سَبِيلِ الله يَعْنِي بِهِ عَلِيّاً (عَلَيْهِ السَّلام) وَلَكُمْ عَذابٌ عَظِيمٌ.

1. Muhammad ibn Yahya from Muhammad ibn al-Husayn from Muhammad ibn Isma’il from Mansur ibn Yunus from Zayd ibn al-Jahm al-Hilali who has said that heard Abu ‘Abdallah (a. s.) say the following. “When Wilaya (Divine Authority over the people) of 'Ali ibn Abu Talib has descended and it was in the words of the Messenger of Allah they all greeted and congratulated Ali (a. s.) as the commander of the believers. Of the matters that Allah had stressed up on the two of them on that day, O Zayd was what came through the words of the Messenger of Allah for the two of them. “The two of you stand up and congratulate him ('Ali) as the commander of the believers. The two of them asked, “Is it from Allah or from the Messenger of Allah, O the Messenger of Allah?” The Messenger of Allah then said to the two of them, “It is from Allah and from His Messenger.” Allah, the Most Holy, the Most High, then sent the following: “(He commands people) to keep their established covenants with God not to disregard their firm oaths; they have already appointed God as their Guarantor. God certainly knows what you do.” (16:91) The Imam (a. s.) said , “It refers to the words of the Messenger of Allah to the two of them and thier words to the the Messenger of Allah saying, “Is it from Allah or from the Messenger of Allah, O the Messenger of Allah ?” The point to note in this matter in the following words of Allah is Imams. “Do not be like the lady behind the spinning wheel who has broken the yarn by pulling it with unnecessary force. You must not consider your oaths as means of deceit to benefit one party and incur loss upon the other. . .” (16:92), just because they are the Imams who possess highier spiritual standard.” The narrator has said that he then asked the Imam (a. s.), ‘May Allah take my soul in service for your cause, is the word ’A’imma (Imams)? However, we read it Arba’? The Imam (a. s.) then said, “What Arba’ is it that you mention? He made a gesture with his hand as an indication of throwing away something and said, “Allah tests you through him (Ali (a. s.) “. . He will make clear to you who was right and who was wrong on the Day of Judgment. (16:92) Had God wanted, He would have made you one single nation but He guides or causes to go astray whomever He wants. You will certainly be questioned about what you have done. (16:93) Do not consider your oaths as a means of deceit lest you damage the firmness of your faith, (after what you have heard from the Messenger of Allah about Ali (a. s.) ) suffer from evil by creating obstacles in the way that leads to God, (a reference to Ali (a. s.) ) and incur a great torment upon yourselves (16:94).”

مجهول

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2231

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَمَّا أَنْ قَضَى مُحَمَّدٌ نُبُوَّتَهُ وَاسْتَكْمَلَ أَيَّامَهُ أَوْحَى الله تَعَالَى إِلَيْهِ أَنْ يَا مُحَمَّدُ قَدْ قَضَيْتَ نُبُوَّتَكَ وَاسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الْعِلْمَ الَّذِي عِنْدَكَ وَالايْمَانَ وَالاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ فِي أَهْلِ بَيْتِكَ عِنْدَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنِّي لَنْ أَقْطَعَ الْعِلْمَ وَالايمَانَ وَالاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ مِنَ الْعَقِبِ مِنْ ذُرِّيَّتِكَ كَمَا لَمْ أَقْطَعْهَا مِنْ ذُرِّيَّاتِ الانْبِيَاءِ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Ahmad ibn Muhammad from ibn Mahbub from Muhammad ibn Fudayl from abu Hamza al-Thumali who has said that he heard abu Ja‘far (a. s.) say the following. “When Muhammad (s. a.) completed his task of prophet-hood and the duration of his life was about to end Allah, the Most High sent him wahy information through the angels. It said, “O Muhammad, your task of prophet-hood has come to an end and the duration of your life is about to reach a close. Therefore, you must place the knowledge with you, the faith, the great name, the legacy of knowledge and the symbols of the knowledge of the prophet-hood in your family with Ali ibn abu Talib (a. s.). It is because I do not want to discontinue the knowledge, the faith, the great name, the legacy of the of knowledge and the symbols of knowledge of the prophet-hood from your posterior descendents as I had not done so with descendents of the prophets.”

مجهول

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2232

3ـ مُحَمَّدُ بْنُ الْحُسَيْنِ وَغَيْرُهُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَمُحَمَّدُ بْنُ يَحْيَى وَمُحَمَّدُ بْنُ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَعَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَوْصَى مُوسَى (عَلَيْهِ السَّلام) إِلَى يُوشَعَ بْنِ نُونٍ وَأَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى وَلَدِ هَارُونَ وَلَمْ يُوصِ إِلَى وَلَدِهِ وَلا إِلَى وَلَدِ مُوسَى إِنَّ الله تَعَالَى لَهُ الْخِيَرَةُ يَخْتَارُ مَنْ يَشَاءُ مِمَّنْ يَشَاءُ وَبَشَّرَ مُوسَى وَيُوشَعُ بِالْمَسِيحِ (عَلَيْهِ السَّلام) فَلَمَّا أَنْ بَعَثَ الله عَزَّ وَجَلَّ الْمَسِيحَ (عَلَيْهِ السَّلام) قَالَ الْمَسِيحُ لَهُمْ إِنَّهُ سَوْفَ يَأْتِي مِنْ بَعْدِي نَبِيٌّ اسْمُهُ أَحْمَدُ مِنْ وُلْدِ إِسْمَاعِيلَ (عَلَيْهِ السَّلام) يَجِي‏ءُ بِتَصْدِيقِي وَتَصْدِيقِكُمْ وَعُذْرِي وَعُذْرِكُمْ وَجَرَتْ مِنْ بَعْدِهِ فِي الْحَوَارِيِّينَ فِي الْمُسْتَحْفَظِينَ وَإِنَّمَا سَمَّاهُمُ الله تَعَالَى الْمُسْتَحْفَظِينَ لانَّهُمُ اسْتُحْفِظُوا الاسْمَ الاكْبَرَ وَهُوَ الْكِتَابُ الَّذِي يُعْلَمُ بِهِ عِلْمُ كُلِّ شَيْ‏ءٍ الَّذِي كَانَ مَعَ الانْبِيَاءِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ الله تَعَالَى وَلَقَدْ أَرْسَلْنَا رُسُلاً مِنْ قَبْلِكَ وَأَنْزَلْنا مَعَهُمُ الْكِتابَ وَالْمِيزانَ الْكِتَابُ الاسْمُ الاكْبَرُ وَإِنَّمَا عُرِفَ مِمَّا يُدْعَى الْكِتَابَ التَّوْرَاةُ وَالانْجِيلُ وَالْفُرْقَانُ فِيهَا كِتَابُ نُوحٍ وَفِيهَا كِتَابُ صَالِحٍ وَشُعَيْبٍ وَإِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَأَخْبَرَ الله عَزَّ وَجَلَّ إِنَّ هذا لَفِي الصُّحُفِ الاولى‏ صُحُفِ إِبْراهِيمَ وَمُوسى‏ فَأَيْنَ صُحُفُ إِبْرَاهِيمَ إِنَّمَا صُحُفُ إِبْرَاهِيمَ الاسْمُ الاكْبَرُ وَصُحُفُ مُوسَى الاسْمُ الاكْبَرُ فَلَمْ تَزَلِ الْوَصِيَّةُ فِي عَالِمٍ بَعْدَ عَالِمٍ حَتَّى دَفَعُوهَا إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا بَعَثَ الله عَزَّ وَجَلَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَسْلَمَ لَهُ الْعَقِبُ مِنَ الْمُسْتَحْفِظِينَ وَكَذَّبَهُ بَنُو إِسْرَائِيلَ وَدَعَا إِلَى الله عَزَّ وَجَلَّ وَجَاهَدَ فِي سَبِيلِهِ ثُمَّ أَنْزَلَ الله جَلَّ ذِكْرُهُ عَلَيْهِ أَنْ أَعْلِنْ فَضْلَ وَصِيِّكَ فَقَالَ رَبِّ إِنَّ الْعَرَبَ قَوْمٌ جُفَاةٌ لَمْ يَكُنْ فِيهِمْ كِتَابٌ وَلَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ وَلا يَعْرِفُونَ فَضْلَ نُبُوَّاتِ الانْبِيَاءِ (عَلَيْهم السَّلام) وَلا شَرَفَهُمْ وَلا يُؤْمِنُونَ بِي إِنْ أَنَا أَخْبَرْتُهُمْ بِفَضْلِ أَهْلِ بَيْتِي فَقَالَ الله جَلَّ ذِكْرُهُ وَلا تَحْزَنْ عَلَيْهِمْ وَقُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ فَذَكَرَ مِنْ فَضْلِ وَصِيِّهِ ذِكْراً فَوَقَعَ النِّفَاقُ فِي قُلُوبِهِمْ فَعَلِمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذَلِكَ وَمَا يَقُولُونَ فَقَالَ الله جَلَّ ذِكْرُهُ يَا مُحَمَّدُ وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَلكِنَّ الظَّالِمِينَ بِ‏آياتِ الله يَجْحَدُونَ وَلَكِنَّهُمْ يَجْحَدُونَ بِغَيْرِ حُجَّةٍ لَهُمْ وَكَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَتَأَلَّفُهُمْ وَيَسْتَعِينُ بِبَعْضِهِمْ عَلَى بَعْضٍ وَلا يَزَالُ يُخْرِجُ لَهُمْ شَيْئاً فِي فَضْلِ وَصِيِّهِ حَتَّى نَزَلَتْ هَذِهِ السُّورَةُ فَاحْتَجَّ عَلَيْهِمْ حِينَ أُعْلِمَ بِمَوْتِهِ وَنُعِيَتْ إِلَيْهِ نَفْسُهُ فَقَالَ الله جَلَّ ذِكْرُهُ فَإِذا فَرَغْتَ فَانْصَبْ وَإِلى‏ رَبِّكَ فَارْغَبْ يَقُولُ إِذَا فَرَغْتَ فَانْصَبْ عَلَمَكَ وَأَعْلِنْ وَصِيَّكَ فَأَعْلِمْهُمْ فَضْلَهُ عَلانِيَةً فَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ اللهمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عَادَاهُ ثَلاثَ مَرَّاتٍ ثُمَّ قَالَ لابْعَثَنَّ رَجُلاً يُحِبُّ الله وَرَسُولَهُ وَيُحِبُّهُ الله وَرَسُولُهُ لَيْسَ بِفَرَّارٍ يُعَرِّضُ بِمَنْ رَجَعَ يُجَبِّنُ أَصْحَابَهُ وَيُجَبِّنُونَهُ وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيٌّ سَيِّدُ الْمُؤْمِنِينَ وَقَالَ عَلِيٌّ عَمُودُ الدِّينِ وَقَالَ هَذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَى الْحَقِّ بَعْدِي وَقَالَ الْحَقُّ مَعَ عَلِيٍّ أَيْنَمَا مَالَ وَقَالَ إِنِّي تَارِكٌ فِيكُمْ أَمْرَيْنِ إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا كِتَابَ الله عَزَّ وَجَلَّ وَأَهْلَ بَيْتِي عِتْرَتِي أَيُّهَا النَّاسُ اسْمَعُوا وَقَدْ بَلَّغْتُ إِنَّكُمْ سَتَرِدُونَ عَلَيَّ الْحَوْضَ فَأَسْأَلُكُمْ عَمَّا فَعَلْتُمْ فِي الثَّقَلَيْنِ وَالثَّقَلانِ كِتَابُ الله جَلَّ ذِكْرُهُ وَأَهْلُ بَيْتِي فَلا تَسْبِقُوهُمْ فَتَهْلِكُوا وَلا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ فَوَقَعَتِ الْحُجَّةُ بِقَوْلِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَبِالْكِتَابِ الَّذِي يَقْرَأُهُ النَّاسُ فَلَمْ يَزَلْ يُلْقِي فَضْلَ أَهْلِ بَيْتِهِ بِالْكَلامِ وَيُبَيِّنُ لَهُمْ بِالْقُرْآنِ إِنَّما يُرِيدُ الله لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً وَقَالَ عَزَّ ذِكْرُهُ وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ ثُمَّ قَالَ وَآتِ ذَا الْقُرْبى‏ حَقَّهُ فَكَانَ علي (عَلَيْهِ السَّلام) وَكَانَ حَقُّهُ الْوَصِيَّةَ الَّتِي جُعِلَتْ لَهُ وَالاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ. فَقَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ قَالَ وَإِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ يَقُولُ أَسْأَلُكُمْ عَنِ الْمَوَدَّةِ الَّتِي أَنْزَلْتُ عَلَيْكُمْ فَضْلَهَا مَوَدَّةِ الْقُرْبَى بِأَيِّ ذَنْبٍ قَتَلْتُمُوهُمْ وَقَالَ جَلَّ ذِكْرُهُ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ الْكِتَابُ هُوَ الذِّكْرُ وَأَهْلُهُ آلُ مُحَمَّدٍ (عَلَيْهم السَّلام) أَمَرَ الله عَزَّ وَجَلَّ بِسُؤَالِهِمْ وَلَمْ يُؤْمَرُوا بِسُؤَالِ الْجُهَّالِ وَسَمَّى الله عَزَّ وَجَلَّ الْقُرْآنَ ذِكْراً فَقَالَ تَبَارَكَ وَتَعَالَى وَأَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ وَقَالَ عَزَّ وَجَلَّ وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْئَلُونَ وَقَالَ عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ وَقَالَ عَزَّ وَجَلَّ وَلَوْ رَدُّوهُ إِلَى الله وَإِلَى الرَّسُولِ وَإِلى‏ أُولِي الامْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ فَرَدَّ الامْرَ أَمْرَ النَّاسِ إِلَى أُولِي الامْرِ مِنْهُمُ الَّذِينَ أَمَرَ بِطَاعَتِهِمْ وَبِالرَّدِّ إِلَيْهِمْ فَلَمَّا رَجَعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ حَجَّةِ الْوَدَاعِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) فَقَالَ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَالله يَعْصِمُكَ مِنَ النَّاسِ إِنَّ الله لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَنَادَى النَّاسَ فَاجْتَمَعُوا وَأَمَرَ بِسَمُرَاتٍ فَقُمَّ شَوْكُهُنَّ ثُمَّ قَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا أَيُّهَا النَّاسُ مَنْ وَلِيُّكُمْ وَأَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ فَقَالُوا الله وَرَسُولُهُ فَقَالَ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ اللهمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عَادَاهُ ثَلاثَ مَرَّاتٍ فَوَقَعَتْ حَسَكَةُ النِّفَاقِ فِي قُلُوبِ الْقَوْمِ وَقَالُوا مَا أَنْزَلَ الله جَلَّ ذِكْرُهُ هَذَا عَلَى مُحَمَّدٍ قَطُّ وَمَا يُرِيدُ إِلا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ فَلَمَّا قَدِمَ الْمَدِينَةَ أَتَتْهُ الانْصَارُ فَقَالُوا يَا رَسُولَ الله إِنَّ الله جَلَّ ذِكْرُهُ قَدْ أَحْسَنَ إِلَيْنَا وَشَرَّفَنَا بِكَ وَبِنُزُولِكَ بَيْنَ ظَهْرَانَيْنَا فَقَدْ فَرَّحَ الله صَدِيقَنَا وَكَبَّتَ عَدُوَّنَا وَقَدْ يَأْتِيكَ وُفُودٌ فَلا تَجِدُ مَا تُعْطِيهِمْ فَيَشْمَتُ بِكَ الْعَدُوُّ فَنُحِبُّ أَنْ تَأْخُذَ ثُلُثَ أَمْوَالِنَا حَتَّى إِذَا قَدِمَ عَلَيْكَ وَفْدُ مَكَّةَ وَجَدْتَ مَا تُعْطِيهِمْ فَلَمْ يَرُدَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْهِمْ شَيْئاً وَكَانَ يَنْتَظِرُ مَا يَأْتِيهِ مِنْ رَبِّهِ فَنَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) وَقَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ وَلَمْ يَقْبَلْ أَمْوَالَهُمْ فَقَالَ الْمُنَافِقُونَ مَا أَنْزَلَ الله هَذَا عَلَى مُحَمَّدٍ وَمَا يُرِيدُ إِلا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ وَيَحْمِلَ عَلَيْنَا أَهْلَ بَيْتِهِ يَقُولُ أَمْسِ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ وَالْيَوْمَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ نَزَلَ عَلَيْهِ آيَةُ الْخُمُسِ فَقَالُوا يُرِيدُ أَنْ يُعْطِيَهُمْ أَمْوَالَنَا وَفَيْئَنَا ثُمَّ أَتَاهُ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ قَدْ قَضَيْتَ نُبُوَّتَكَ وَاسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ عِنْدَ علي (عَلَيْهِ السَّلام) فَإِنِّي لَمْ أَتْرُكِ الارْضَ إِلا وَلِيَ فِيهَا عَالِمٌ تُعْرَفُ بِهِ طَاعَتِي وَتُعْرَفُ بِهِ وَلايَتِي وَيَكُونُ حُجَّةً لِمَنْ يُولَدُ بَيْنَ قَبْضِ النَّبِيِّ إِلَى خُرُوجِ النَّبِيِّ الاخَرِ قَالَ فَأَوْصَى إِلَيْهِ بِالاسْمِ الاكْبَرِ وَمِيرَاثِ الْعِلْمِ وَآثَارِ عِلْمِ النُّبُوَّةِ وَأَوْصَى إِلَيْهِ بِأَلْفِ كَلِمَةٍ وَأَلْفِ بَابٍ يَفْتَحُ كُلُّ كَلِمَةٍ وَكُلُّ بَابٍ أَلْفَ كَلِمَةٍ وَأَلْفَ بَابٍ.

3. Muhammad ibn al-Husayn and others have narrated from Sahl from Muhammad ibn ‘Isa and Muhammad ibn Yahya and Muhammad ibn al-Husayn all of them from Muhammad ibn Sinan from Isma‘il ibn Jabur and ‘Abd Al-Karim ibn ‘Amr from ‘Abd Al-Hamid ibn abu al--Daylam from abu ‘Abdallah (a. s.) who has said the following. “Moses prepared his will and be given to Yusha‘ ibn Nun. Yusha‘ ibn Nun made his will to be given to the sons of Harun. He did not made a will to be given to his own sons nor to be given to the sons of Moses. To Allah, the Most High belong all the good choice. He chooses whoever He wants from whomever He wants. He gave the glad news about Jesus to Moses and Yusha‘. When Allah, the Most Holy, the Most High, raised Jesus as His Messenger Jesus said to them, “After there will come a prophet whose name will be Ahmad from the descendents of Isma‘il (a. s.). He will come and affirm my message and your message, my excuses and your excuses. (The will) will continued after him in the disciples the conservative ones. Allah, the Most High, has called them as conservative ones because they preserved the greatest name and it is the book through which such knowledge of all things is learned that existed with the prophets (s. a.) as Allah, the Most High, has said the following. “We sent Our Messengers (before you ) with clear evidence (to support their truthfulness), and sent with them the Book and the Balance . .” (57:25). The book is the greatest name. Of what is known as the books are Torah, Gospel and al-Furqan (the Holy Quran ) of which also is the book of Noah, the book of Salih, shu‘ayb and Abraham. Allah, the Most Holy, the Most High, has said, “This is what is written in the ancient heavenly Books,(87:18) the Scriptures of Abraham and Moses (87:19). Where then is the book of Abraham? In fact, the book of Abraham is the greatest name. The book of Moses is thegreatest name. Thus, the will continues through one scholar to the next scholar until they delivered it to Muhammad (s. a.) “When Allah, the Most Holy, the Most High, sent Muhammad (s. a.) the descendents of the conservative disciples accepted his faith but the lyinng of the Israelites refused to believe in him. He prayed to Allah, the Most Holy, the Most High, and worked hard for His cause. Thereafter Allah, Most High is Whose mention, commanded him to declare the excellence of the executor of your will and he said, “My Lord, the Arabs are the most rude and unjust ones. They did not have anybooks with them, no prophet had come to them and they do not know the virtues of the prophcy of the prophets (s. a.) and their honor. They will not believe me if I would declare to them the excellence and virtues of my family. Allah, Most Holy the mention of Whose name is, said, “Do not be grieved about them . .” (16:127) “. . We have told him, “Ignore them and say to them ’farewell’. They will soon know the consequences of their deeds (43:89) He has made a mention of the name of the executor of his will and hypocrisy fell into their hearts. The Messenger of Allah noticed it and whatever they would say. Allah, the Most Holy, the Most High, sais, “O Muhammad (s. a.) We know that what they say causes tension to your heart. They, in fact, do not reject what you say, but they refuse to accept the signs of Allah. However, they refuse to accept them without any good reason and authority. The the Messenger of Allah would associate with them and would seek the support of some of them against the other ones among them. He would continue to express the excepllence of the executor of his will to them fromtime to time until the following cchapter of the Holy Quran was revealed. He presented justifications against them when he was informed of death to approach and the news leaving this world. Allah, Most Holy, is the mention of Whose name, said, “When you are free from (your obligations), strive hard (to worship God) (94:7) and be devoted to your Lord’s service.” (94:8). Allah says, “When your duty is fulfilled then establish your mark and symbol and declare who the executor of will, will be and speak to them of his excellence and virtues. Thus, Muhammad (s. a.) declared, “Over whoever I have Divine Authority this Ali also has Divine Authority over them. O Lord, support those who would support him and be the enemy of those who are hostile to him three time.” He has further said, “I will commision and send the man who loves Allah and His Messenger and Allah and His Messenger love him. He is not the one who would run away from the battle field. In this he points out to the one who returned from the gates of the castle frightening and disheartening his people. He has also said, “Ali is the leader of the believers. Ali is the pillar of religion.” He has further said, “This is the one who strikes people with his sword to defend the truth after me.” The Holy Prophet has said, “The truth is with Ali wherever he would incline.” The Holy Prophet has said, “I leave among two facts, would you hold to them firmly, you will never be mislead, the book of Allah, the Most Holy, the Most High, and my family, my descendents. O people, listen. I have certainly preached the message to you. You will arrive at the pool of al-kawthar, and will ask you about your dealings towards the two graviticious matters. The two graviticious matters are the book of Allah, the Most Holy, the Most High, and my family. Do not proceed ahead o them lest you will be destroyed. Do not try to treach them because they by far are more knowledgeable than you. Even though al-Hujja (solid proof of Ali’s Wilaya his Divine Authority over the people after the Holy Prophet) was established through the words of the the Messenger of Allah and those of the Book that people read, however, he continued to express the excellence and spiritual virtues of his family in words and explain with verses of the Holy Quran. “People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly. (33:33) “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) “Give the relatives, the destitute and those who when on a journey have become needy, their dues. “ (17:26) It was Ali (a. s.) and his right was the chance to execute the will of the Holy Prophet (s. a.) that gave him the Leadership with Divine Authority which was created for him, the greatest name, the legacy of knowledge and the symbols of knowledge of the prophet-hood. He also has said, “(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives.. .” (42:23). “questions are asked about the baby girls buried alive,” (81:8) He says, “I ask you about the love that I had told you about its great virtue. It was the love of the relatives (family of the Holy Prophet) but for what reason did you murder them. He, Most Exalted Whose mention is, has said, “Ask those who know about the heavenly Books if you do not know about this.” (16:43) He has said that the Book is the reminder and people of this reminder (the book) are the Ahl –al-Bayt of Muhammad (s. a.). Allah, the Most Holy, the Most High, has commanded them to ask from but theyare not commanded to ask the ignorant people. Allah, the Most Holy, the Most High, has called the Holy Quran Dhikr (reminder), thus, He has said, “We have revealed the Quran to you so that you could tell the people what has been revealed to them and so that perhaps they will think.” (16:44) Allah, the Most Holy, the Most High, “The Quran is a reminder to you and to your people and you will soon be questioned about it.” (43:44) Allah, the Most Holy, the Most High, has alsosaid, “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). .” (4:59) He has said, “Had they referred it to the Messenger or to their leaders (who possess Divine, Authority) they could have used that information more properly. Were it not for the favor and mercy of God, all but a few of them would have followed Satan. (4:83) The referring of the matter and the task mentioned in the above verse is reffering in the task and the affairs of the people. People must referred in such tasks to the people who possess Ddivine Authority from among them. The people that Allah has commanded to be obeyed and referred to. When the Messenger of Allah returned from the his farewell piligrimage to the sacred House in Makka Jibril descended to him and said, “Messenger, preach what is revealed to you from your Lord. If you will not preach, it would be as though you have not conveyed My message. God protects you from men. He does not guide the unbelieving people.” (5:67) He called the people to come together at one place and they did. He ordered that the spiky bushes be removed from the ground to make room. He (s. a.) then said, “O people, who is your guardian with divine Authority who has greater priority to your souls than yourselves?” They said, Allah and His Messenger have such authority.” The Holy Prophet (s. a.) then said, “Over whoever I have Divine Authority this Ali also has the same degree of authority. O Lord support those who support him (Ali) and be the enemy of those who are his (Ali’s) enemies. He said this three times. This made the thorn of hyposcrisy to deep itself into the hearts of certain group of people who said, “Allah, Most Great is His to mention, has never sent any such thing to Muhammad (s. a.). He only wants to left up the shoulder of His nephew to promote him. when he arrived at madina, the Ansar, Muslims of Madina came to see him for a certain issue. They said, “O the Messenger of Allah, Allah, Most great the mention of Whose name is, has granted usa great deal of favors. He has granted us honor in bringing you to this town among us. In so doing He has brought joy to the hearts of our friend and sorrow to our enemies. We know that many delegates come to see you and there is not enough to give them and the enemies call it degrading. We would like very much if you would accept one third of our properties so that when a delegate from Makka 2would come to see you, you would find enough means to accommodate them. The Messenger of Allah did not reply them with anything and he was waiting for Jibril to come from his Lord. Jibril descended and said, “. .(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives. .” (42:23) He did not accept their property. The hypocrites said, “Allah has not sent this to Muhammad. He only wants to left up the shoulder of his nephew to promote him. He is imposing his family up on us. Yesterday he said, “Over whoever I have Divine authority, this Ali also has the same degree of Divine authority over them and today he says, “.(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives. . .” (42:23) Thereafter the verse of the Holy Quran about Khums (paying one fifth of net income as tax came (see 8:41) They said, “He only wants to take away our properties and interests.” Then Jibril came and said, “O Muhammad (s. a.) you have completed the task of prophet-hood and the duration of your life is coming to a close. You, now, must place the greatest name, the legacy of the knowledge and the symbols of knowledge of prophet-hood with Ali (a. s.). It is because I do not want to live the earth without having a scholar theirin so that people would learn from him how to obey Me and know through him My guardianship and aauthority. The scholar would be the Divine authority for those who come to be born at a time between the passing away of aone prophet to the appearance of the next prophet. The Imam (a. s.) said, “He (Muhammad (s. a.) bequeathed to him the greatest name, the legacy of the knowledge and the symbols of knowledge of the prophet-hood. He also bequeathed to him a thousand word and a thousand chapter whereby there would open a thousnd chapter and a thousand word from each chapter and each word.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2233

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَصَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ يَحْيَى بْنِ مُعَمَّرٍ الْعَطَّارِ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ ادْعُوا لِي خَلِيلِي فَأَرْسَلَتَا إِلَى أَبَوَيْهِمَا فَلَمَّا نَظَرَ إِلَيْهِمَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَعْرَضَ عَنْهُمَا ثُمَّ قَالَ ادْعُوا لِي خَلِيلِي فَأُرْسِلَ إِلَى عَلِيٍّ فَلَمَّا نَظَرَ إِلَيْهِ أَكَبَّ عَلَيْهِ يُحَدِّثُهُ فَلَمَّا خَرَجَ لَقِيَاهُ فَقَالا لَهُ مَا حَدَّثَكَ خَلِيلُكَ فَقَالَ حَدَّثَنِي أَلْفَ بَابٍ يَفْتَحُ كُلُّ بَابٍ أَلْفَ بَابٍ.

4. Ali ibn Ibrahim has narrated from his father and Salih ibn al-Sindi from Ja‘far ibn Bashir from Yahya ibn Ma‘mar al-‘Attar from Bashir al-Dahhan from abu ‘Abdallah (a. s.) who has said the following. “the Messenger of Allah during the illness from which died said, ‘Call my beloved one to come to me.” We sent to call the fathers of the two of them (‘A’isha and hafsa’s fathers). When the Messenger of Allah looked at them he turned away from them. He them said again, “Call my beloved one to come to me.” Ali was then called. When the Messenger of Allah looked at him, he became engrossed talking to him. When Ali left the two met him and asked, “What did your beloved say to you?” He (Ali) replied, “He narrated to me a thousand chapter from each of which a thousand chapter opens.”

مجهول

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2234

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ عَلَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيّاً (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَلْفَ حَرْفٍ كُلُّ حَرْفٍ يَفْتَحُ أَلْفَ حَرْفٍ.

5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma’il from Mansur ibn Yunus from abu Bakr al-Hadrami from abu Ja‘far (a. s.) who has said the following. “the Messenger of Allah made Ali (a. s.) learn a thousand letters of which each one opens a thousand letters.”

حسن كالموثق

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2235

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَحِيفَةٌ صَغِيرَةٌ فَقُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّ شَيْ‏ءٍ كَانَ فِي تِلْكَ الصَّحِيفَةِ قَالَ هِيَ الاحْرُفُ الَّتِي يَفْتَحُ كُلُّ حَرْفٍ أَلْفَ حَرْفٍ قَالَ أَبُو بَصِيرٍ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَمَا خَرَجَ مِنْهَا حَرْفَانِ حَتَّى السَّاعَةِ.

6. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir from au ‘Abdallah (a. s.) who has said the following. “In the hilt of the sword of the the Messenger of Allah there was a small booklet.” The narrator has said that then he asked the Imam (a. s.), “What did that booklet contain?” The Imam (a. s.) said, “It contained the few letters of which each letter opened a thousand letters. Abu Basir has said that abu ‘Abdallah (a. s.) then said, “Until this hour not even two letters have come out (their meanings understood, utilized and practiced).”

موثق

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2236

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ هَلْ لِلْمَاءِ الَّذِي يُغَسَّلُ بِهِ الْمَيِّتُ حَدٌّ مَحْدُودٌ قَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لِعلي (عَلَيْهِ السَّلام) إِذَا مِتُّ فَاسْتَقِ سِتَّ قِرَبٍ مِنْ مَاءِ بِئْرِ غَرْسٍ فَغَسِّلْنِي وَكَفِّنِّي وَحَنِّطْنِي فَإِذَا فَرَغْتَ مِنْ غُسْلِي وَكَفْنِي فَخُذْ بِجَوَامِعِ كَفَنِي وَأَجْلِسْنِي ثُمَّ سَلْنِي عَمَّا شِئْتَ فَوَ الله لا تَسْأَلُنِي عَنْ شَيْ‏ءٍ إِلا أَجَبْتُكَ فِيهِ.

7. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr from Fudayl (ibn) Sukkarah who has said that he said to abu ‘Abdallah (a. s.) the following. “‘May Allah take my soul in service for your cause, is there a certain quantitiyof water required to give Ghusl (bath) a dead person?” The Imam (a. s.) said, “The Messenger of Allah said to Ali (a. s.), ‘When I will die draw six sacks of water from the well Ghars (name of the well). Then wash my body, shroud it and rub camphor on my forehead, palms, knees and toes. When you finish washing my body and shrouding hold by the ends of the shroud and set my body in a sitting posture then ask me whatever you would like. I swear by Allah, you would not ask me anything but that I will give you an answer in it.”

مجهول

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2237

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ ابْنِ أَبِي سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمَوْتُ دَخَلَ عَلَيْهِ علي (عَلَيْهِ السَّلام) فَأَدْخَلَ رَأْسَهُ ثُمَّ قَالَ يَا عَلِيُّ إِذَا أَنَا مِتُّ فَغَسِّلْنِي وَكَفِّنِّي ثُمَّ أَقْعِدْنِي وَسَلْنِي وَاكْتُبْ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from ibn abu Sa‘id from Aban ibn Taghlib from abu ‘Abdallah (a. s.) who has said the following. “When the Messenger of Allah was about to leave this world Ali (a. s.) came in to see him he (the Messenger of Allah) placed his (Ali’s) head under the blanket and said, “O Ali, when I will die, wash my body and shroud it then place me in a sitting posture then ask me and write down.”

ضعيف

Tacit and Explicit Testimony as proof of Amir al-Mu’minin Ali’s (a.s.) Divine Authority over the people after the Messenger of Allah - Hadith 2238

9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ يُونُسَ بْنِ رِبَاطٍ قَالَ دَخَلْتُ أَنَا وَكَامِلٌ التَّمَّارُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ كَامِلٌ جُعِلْتُ فِدَاكَ حَدِيثٌ رَوَاهُ فُلانٌ فَقَالَ اذْكُرْهُ فَقَالَ حَدَّثَنِي أَنَّ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَدَّثَ عَلِيّاً (عَلَيْهِ السَّلام) بِأَلْفِ بَابٍ يَوْمَ تُوُفِّيَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُلُّ بَابٍ يَفْتَحُ أَلْفَ بَابٍ فَذَلِكَ أَلْفُ أَلْفِ بَابٍ فَقَالَ لَقَدْ كَانَ ذَلِكَ قُلْتُ جُعِلْتُ فِدَاكَ فَظَهَرَ ذَلِكَ لِشِيعَتِكُمْ وَمَوَالِيكُمْ فَقَالَ يَا كَامِلُ بَابٌ أَوْ بَابَانِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَا يُرْوَى مِنْ فَضْلِكُمْ مِنْ أَلْفِ أَلْفِ بَابٍ إِلا بَابٌ أَوْ بَابَانِ قَالَ فَقَالَ وَمَا عَسَيْتُمْ أَنْ تَرْوُوا مِنْ فَضْلِنَا مَا تَرْوُونَ مِنْ فَضْلِنَا إِلا أَلْفاً غَيْرَ مَعْطُوفَةٍ.

9. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid, Shabab al-Sayrafi from Yunus ibn Ribat who has said that once he and Kamil al-Tammar went to see abu ‘Abdallah (a. s.). Kamil said to the Imam (a. s.), “‘May Allah take my soul in service for your cause, there is a hadith which so and so son of so and so has narrated.” The Imam (a. s.) said, “Say and read it.” He (Kamil) then said, “He so and so narrated to me that the Holy Prophet narrated a thousand chapter to Ali on the day the Messenger of Allah died. Each of those chapters open a thousand chapter. The total becomes a Million chapter.” The Imam (a. s.) said, “That is how it happened.” I then said, “‘May Allah take my soul in service for your cause, has this become manifest to your followers and those who love you?” The Imam (a. s.) said, “O Kamil, only one or two chapters may have become so.” Kamil has said that the Imam (a. s.) then said, “You perhaps may not be able to narrate all our excellence and virtues. You do not narrate from our excellence and virtue but only a scattered thousand.”

ضعيف

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2239

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ وَعُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ شَهِدْتُ وَصِيَّةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) حِينَ أَوْصَى إِلَى ابْنِهِ الْحَسَنِ (عَلَيْهِ السَّلام) وَأَشْهَدَ عَلَى وَصِيَّتِهِ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَمُحَمَّداً وَجَمِيعَ وُلْدِهِ وَرُؤَسَاءَ شِيعَتِهِ وَأَهْلَ بَيْتِهِ ثُمَّ دَفَعَ إِلَيْهِ الْكِتَابَ وَالسِّلاحَ وَقَالَ لابْنِهِ الْحَسَنِ (عَلَيْهِ السَّلام) يَا بُنَيَّ أَمَرَنِي رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ أُوصِيَ إِلَيْكَ وَأَنْ أَدْفَعَ إِلَيْكَ كُتُبِي وَسِلاحِي كَمَا أَوْصَى إِلَيَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَدَفَعَ إِلَيَّ كُتُبَهُ وَسِلاحَهُ وَأَمَرَنِي أَنْ آمُرَكَ إِذَا حَضَرَكَ الْمَوْتُ أَنْ تَدْفَعَهَا إِلَى أَخِيكَ الْحُسَيْنِ (عَلَيْهِ السَّلام) ثُمَّ أَقْبَلَ عَلَى ابْنِهِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَقَالَ وَأَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهَا إِلَى ابْنِكَ هَذَا ثُمَّ أَخَذَ بِيَدِ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) ثُمَّ قَالَ لِعَلِيِّ بْنِ الْحُسَيْنِ وَأَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهَا إِلَى ابْنِكَ مُحَمَّدِ بْنِ عَلِيٍّ وَأَقْرِئْهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنِّي السَّلامَ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani and ‘Umar ibn ’Udhayna from Sulaym ibn Qays who has said the following. “I witnessed Amir al-Mu’minin Ali’s (a. s.) will made before me in which he appointed his son, al-Hassan (a. s.) as the executor. He called al-Husayn (a. s.), Muhammad (Ibn Al Hanafiyya) and all his other sons, all the leaders among his followers and his whole family to bear testimony to his will. He then delivered the Book and the Armament to his son al-Hassan (a. s.) and said, 'My son, the Messenger of Allah commanded me to appoint you as the executor of my will. (He commanded me) to deliver to you my books and my Armament just as the Messenger of Allah did. He made his will in which he appointed me as the executor, delivered to me his books and his Armament and commanded me to command you to deliver them to al-Husayn (a. s.) when you will be about to leave this world. Then he turned to his son, al-Husayn (a. s.) and said, 'The Messenger of Allah has commanded you to deliver them to your son, this one. Then he held with his hand Ali ibn al-Husayn (a. s.) and said to him, 'The Messenger of Allah has commanded you to deliver them to your son, Muhammad ibn Ali and convey to him the Islamic greeting of the Messenger of Allah and my Islamic greeting.'

حسن على الظاهر

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2240

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا حَضَرَهُ الَّذِي حَضَرَهُ قَالَ لابْنِهِ الْحَسَنِ ادْنُ مِنِّي حَتَّى أُسِرَّ إِلَيْكَ مَا أَسَرَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَيَّ وَأَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِي عَلَيْهِ فَفَعَلَ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from 'Abd al-Samad ibn Bashir from Abu al-Jarud from Abu Ja‘far (a. s.) who has said the following: “When Amir al-Mu’minin (a. s.) was about to leave this world, he called his son, al-Hasan (a. s.) saying, 'Come very close to me so I can speak to you secretly just as the Messenger of Allah did to me and entrust you with all that he entrusted me with.' and he did so.”

ضعيف

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2241

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ حَدَّثَنِي الاجْلَحُ وَسَلَمَةُ بْنُ كُهَيْلٍ وَدَاوُدُ بْنُ أَبِي يَزِيدَ وَزَيْدٌ الْيَمَامِيُّ قَالُوا حَدَّثَنَا شَهْرُ بْنُ حَوْشَبٍ أَنَّ عَلِيّاً (عَلَيْهِ السَّلام) حِينَ سَارَ إِلَى الْكُوفَةِ اسْتَوْدَعَ أُمَّ سَلَمَةَ كُتُبَهُ وَالْوَصِيَّةَ فَلَمَّا رَجَعَ الْحَسَنُ (عَلَيْهِ السَّلام) دَفَعَتْهَا إِلَيْهِ.

3. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amayra from Abu Bakr al-Hadrami who has said that al-Ajlah, Salamah ibn Kuhayl, Dawud ibn Abu Yazid and Zayd al-Yamami all narrated from Shahr ibn Hawshab who has said the following: “When Ali (a. s.) was about to leave for Kufa he left in Umm Salama’s trust his books and his will. When al-Hassan (a. s.) returned to Medina she delivered all of them to him.”

مجهول

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2242

4ـ وَفِي نُسْخَةِ الصَّفْوَانِيِّ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ حِينَ سَارَ إِلَى الْكُوفَةِ اسْتَوْدَعَ أُمَّ سَلَمَةَ كُتُبَهُ وَالْوَصِيَّةَ فَلَمَّا رَجَعَ الْحَسَنُ دَفَعَتْهَا إِلَيْهِ.

4. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Sayf from Abu Bakr from Abu ‘Abdallah (a. s.) who has said the following: “When Ali (a. s.) was about to leave for Kufa he left in ’Umm Salama’s trust his books and his will. When al-Hasan (a. s.) returned to Medina she delivered all of them to him.”

حسن

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2243

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ أَوْصَى أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِلَى الْحَسَنِ وَأَشْهَدَ عَلَى وَصِيَّتِهِ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَمُحَمَّداً وَجَمِيعَ وُلْدِهِ وَرُؤَسَاءَ شِيعَتِهِ وَأَهْلَ بَيْتِهِ ثُمَّ دَفَعَ إِلَيْهِ الْكِتَابَ وَالسِّلاحَ ثُمَّ قَالَ لابْنِهِ الْحَسَنِ يَا بُنَيَّ أَمَرَنِي رَسُولُ الله أَنْ أُوصِيَ إِلَيْكَ وَأَنْ أَدْفَعَ إِلَيْكَ كُتُبِي وَسِلاحِي كَمَا أَوْصَى إِلَيَّ رَسُولُ الله وَدَفَعَ إِلَيَّ كُتُبَهُ وَسِلاحَهُ وَأَمَرَنِي أَنْ آمُرَكَ إِذَا حَضَرَكَ الْمَوْتُ أَنْ تَدْفَعَهُ إِلَى أَخِيكَ الْحُسَيْنِ ثُمَّ أَقْبَلَ عَلَى ابْنِهِ الْحُسَيْنِ وَقَالَ أَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهُ إِلَى ابْنِكَ هَذَا ثُمَّ أَخَذَ بِيَدِ ابْنِ ابْنِهِ عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ قَالَ لِعَلِيِّ بْنِ الْحُسَيْنِ يَا بُنَيَّ وَأَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهُ إِلَى ابْنِكَ مُحَمَّدِ بْنِ عَلِيٍّ وَأَقْرِئْهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنِّي السَّلامَ ثُمَّ أَقْبَلَ عَلَى ابْنِهِ الْحَسَنِ فَقَالَ يَا بُنَيَّ أَنْتَ وَلِيُّ الامْرِ وَوَلِيُّ الدَّمِ فَإِنْ عَفَوْتَ فَلَكَ وَإِنْ قَتَلْتَ فَضَرْبَةٌ مَكَانَ ضَرْبَةٍ وَلا تَأْثَمْ.

5. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from ‘Amr ibn Shemr from Jabir from Abu Ja‘far (a. s.) who has said the following: “Amir al-Mu’minin Ali (a. s.) made his directive will to al-Hassan (a. s.) and asked al-Husayn (a. s.), Muhammad, all his sons, the leaders among his followers and the whole of his family to bear testimony. He then delivered to him the Book and the Armament. He then said to his son, al-Hassan (a. s.), 'My son, the Messenger of Allah commanded me to entrust you with my directive will. (He commanded me) to deliver to you my books, and my armament just as the Messenger of Allah entrusted me with his directive will and delivered his books and armament to me. He commanded me to command you to deliver them all to your brother, al-Husayn (a. s.) when time for you to leave this world will come. Then he turned to his son, al-Husayn (a. s.) and said, 'The Messenger of Allah has commanded you to deliver it all to your son, this one. He then held with his hand Ali ibn al-Husayn (a. s.) and said to him, 'My son, the Messenger of Allah has commanded you to deliver it all to your son, Muhammad ibn Ali (a. s.) and convey to him the Islamic greeting of the Messenger of Allah and my Islamic greeting.' He then turned to his son, al-Hassan (a. s.) and said, 'My son, you are the Leader with Divine Authority and the authority in the matter of the spilled blood. (This refers to the fact that if a person is murdered his next of kin decides whether to forgive or enact vengeance) Were you to forgive it would be for you. Were you to retaliate then one strike for an strike you would not be in sin.'"

ضعيف

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2244

6ـ الْحُسَيْنُ بْنُ الْحَسَنِ الْحَسَنِيُّ رَفَعَهُ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِيِّ رَفَعَهُ قَالَ لَمَّا ضُرِبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) حَفَّ بِهِ الْعُوَّادُ وَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِ فَقَالَ اثْنُوا لِي وِسَادَةً ثُمَّ قَالَ الْحَمْدُ لله حَقَّ قَدْرِهِ مُتَّبِعِينَ أَمْرَهُ وَأَحْمَدُهُ كَمَا أَحَبَّ وَلا إِلَهَ إِلا الله الْوَاحِدُ الاحَدُ الصَّمَدُ كَمَا انْتَسَبَ أَيُّهَا النَّاسُ كُلُّ امْرِئٍ لاقٍ فِي فِرَارِهِ مَا مِنْهُ يَفِرُّ وَالاجَلُ مَسَاقُ النَّفْسِ إِلَيْهِ وَالْهَرَبَ مِنْهُ مُوَافَاتُهُ كَمْ أَطْرَدْتُ الايَّامَ أَبْحَثُهَا عَنْ مَكْنُونِ هَذَا الامْرِ فَأَبَى الله عَزَّ ذِكْرُهُ إِلا إِخْفَاءَهُ هَيْهَاتَ عِلْمٌ مَكْنُونٌ أَمَّا وَصِيَّتِي فَأَنْ لا تُشْرِكُوا بِالله جَلَّ ثَنَاؤُهُ شَيْئاً وَمُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلا تُضَيِّعُوا سُنَّتَهُ أَقِيمُوا هَذَيْنِ الْعَمُودَيْنِ وَأَوْقِدُوا هَذَيْنِ الْمِصْبَاحَيْنِ وَخَلاكُمْ ذَمٌّ مَا لَمْ تَشْرُدُوا حُمِّلَ كُلُّ امْرِئٍ مَجْهُودَهُ وَخُفِّفَ عَنِ الْجَهَلَةِ رَبٌّ رَحِيمٌ وَإِمَامٌ عَلِيمٌ وَدِينٌ قَوِيمٌ أَنَا بِالامْسِ صَاحِبُكُمْ وَأَنَا الْيَوْمَ عِبْرَةٌ لَكُمْ وَغَداً مُفَارِقُكُمْ إِنْ تَثْبُتِ الْوَطْأَةُ فِي هَذِهِ الْمَزَلَّةِ فَذَاكَ الْمُرَادُ وَإِنْ تَدْحَضِ الْقَدَمُ فَإِنَّا كُنَّا فِي أَفْيَاءِ أَغْصَانٍ وَذَرَى رِيَاحٍ وَتَحْتَ ظِلِّ غَمَامَةٍ اضْمَحَلَّ فِي الْجَوِّ مُتَلَفِّقُهَا وَعَفَا فِي الارْضِ مَحَطُّهَا وَإِنَّمَا كُنْتُ جَاراً جَاوَرَكُمْ بَدَنِي أَيَّاماً وَسَتُعْقَبُونَ مِنِّي جُثَّةً خَلاءً سَاكِنَةً بَعْدَ حَرَكَةٍ وَكَاظِمَةً بَعْدَ نُطْقٍ لِيَعِظَكُمْ هُدُوِّي وَخُفُوتُ إِطْرَاقِي وَسُكُونُ أَطْرَافِي فَإِنَّهُ أَوْعَظُ لَكُمْ مِنَ النَّاطِقِ الْبَلِيغِ وَدَّعْتُكُمْ وَدَاعَ مُرْصِدٍ لِلتَّلاقِي غَداً تَرَوْنَ أَيَّامِي وَيَكْشِفُ الله عَزَّ وَجَلَّ عَنْ سَرَائِرِي وَتَعْرِفُونِّي بَعْدَ خُلُوِّ مَكَانِي وَقِيَامِ غَيْرِي مَقَامِي إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي وَإِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي وَإِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ وَلَكُمْ حَسَنَةٌ فَاعْفُوا وَاصْفَحُوا أَ لا تُحِبُّونَ أَنْ يَغْفِرَ الله لَكُمْ فَيَا لَهَا حَسْرَةً عَلَى كُلِّ ذِي غَفْلَةٍ أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجَّةً أَوْ تُؤَدِّيَهُ أَيَّامُهُ إِلَى شِقْوَةٍ جَعَلَنَا الله وَإِيَّاكُمْ مِمَّنْ لا يَقْصُرُ بِهِ عَنْ طَاعَةِ الله رَغْبَةٌ أَوْ تَحُلُّ بِهِ بَعْدَ الْمَوْتِ نَقِمَةٌ فَإِنَّمَا نَحْنُ لَهُ وَبِهِ ثُمَّ أَقْبَلَ عَلَى الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ يَا بُنَيَّ ضَرْبَةً مَكَانَ ضَرْبَةٍ وَلا تَأْثَمْ.

6. Al-Husayn ibn al-Hasan al-Hassani has narrated in a Marfu‘ manner, rafa‘ahu, and Muhammad ibn al-Hassan from Ibrahim ibn Ishaq al-Ahmari has narrated in a marfu‘ manner, (rafa‘ahu) the following: “When Amir al-Mu’minin Ali (a. s.) was injured the visitors crowded around him saying, “O Amir al-Mu’minin Ali (a. s.), (please, grant us) your directive will.' The Imam then said, 'You must fold the pillow for me (to help me sit so I can speak).' He then said, 'All praise belongs to Allah, as He is worthy of it. We follow (obey) His commands. I praise Him just as He has loved it. No one deserves to be worshipped and obeyed except Allah, Who is One, the only One. The Self-sufficient is His own description of His Ownself. O people, every man, in his running away, comes face to face with the very thing from which he runs away so badly (namely his death). The appointed time (to die) is the driver of the soul to such time. In other words, running away from death is rushing to find it. How many days have come and gone in which I searched for the secret in this matter, however, Allah, the Majestic, the Glorious, disdains to do anything else, but to keep it secret. It certainly is beyond comprehension; it is hidden knowledge. Of my directive will to you is that you must not consider anything similar to Allah, Great is Whose praise. You must not disregard the Sunnah (traditions) of Prophet Muhammad (s. w). Keep these two pillars straight and light up these two beacons. You will not face any blame as long as you do not disperse (but remain united). Every man is held responsible for what he assiduously gains. Ignorant, (the lay) people's burden is held light and reduced. The Lord is Merciful, the Imam is knowledgeable and religion is a constructive system. Yesterday I was your companion, today (I am) a lesson (one's death is the best lesson) for you to learn and tomorrow I will depart from you. If one's feet can remain firm at this slippery position (despite the fragility of life) then that is the goal. However, if the feet wavered (and failed to hang on to life) it is because we live under the short-lived shadows of the branches, in the blowing winds, under the thin cover of dissipating clouds in the air and disappearing traces (shrinking resources) on the land. "I was your neighbor that lived along with you with my body for a number of days. You will soon escort my dead body (to the grave). It will be a motionless body that once moved, and a silent one that once spoke (so sweetly). My silence, my closed eyes and my motionless limbs must be thought of as the best preachers. They are far better preachers to you than an eloquent orator is. I have said farewell to you as the one who expects reunion. Tomorrow you will see my days and Allah, the Most Holy, the Most High, will reveal my secrets. You will know me better when you find my place vacant and see others holding my position. If I survive I will be the authority for my own self but if I die then death is my destination. If I forgive (my assassin) then forgiveness is a means of getting closer (to Allah) and for you it is a good deed. You must forgive and ignore. Do you not like it that Allah will forgive you? How great is the sorrow for the neglectful one, whose life will be testimony for his own condemnation or his days lead him to misfortune. May Allah place you and us among those who do not fall short in life in matters of obedience to Allah due to their desire (to obey Him) or for fear of suffering after death. We are only for Him and with Him.' Then he turned to al-Hassan (a. s.) and said, 'My son, one strike for one strike, you will not be in sin.'"

مرسل

Tacit and Explicit Testimony as proof of al-Hassan ibn Ali’s (a.s.) Divine Authority over the people after Amir al-Mu’minin Ali (a.s.) - Hadith 2245

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعَقِيلِيِّ يَرْفَعُهُ قَالَ قَالَ لَمَّا ضَرَبَ ابْنُ مُلْجَمٍ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ لِلْحَسَنِ يَا بُنَيَّ إِذَا أَنَا مِتُّ فَاقْتُلِ ابْنَ مُلْجَمٍ وَاحْفِرْ لَهُ فِي الْكُنَاسَةِ وَوَصَفَ الْعَقِيلِيُّ الْمَوْضِعَ عَلَى بَابِ طَاقِ الْمَحَامِلِ مَوْضِعُ الشُّوَّاءِ وَالرُّؤَّاسِ ثُمَّ ارْمِ بِهِ فِيهِ فَإِنَّهُ وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ.

7. Muhammad ibn Yahya has narrated from Ali ibn al-Hassan from Ali ibn Ibrahim al-‘Aqili, in a marfu‘ manner, (yarfa‘uhu) has said the following: “When Ibn Muljam injured Amir al-Mu’minin Ali (a. s.) he (Ali) said to al-Hassan (a. s.), 'My son, If I will die, kill Ibn Muljam, dig the ground for him in al-Kunasa (name of a place) and throw him therein. (According to ‘Aqili’s description al-Kunasa is at the gate called ‘Taq al-Mahamil’ where people cook animals’ legs and heads for food) It is a valley of the valleys of Hell.”

مرفوع

Tacit and Explicit Testimony as proof of al-Husayn ibn Ali’s (a.s.) (a.s.) Divine Authority over the people after al-Hassan (a.s.) - Hadith 2246

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ الْكُلَيْنِيُّ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَمَّا حَضَرَ الْحَسَنَ بن علي (عَلَيْهما السَّلام) الْوَفَاةُ قَالَ لِلْحُسَيْنِ (عَلَيْهِ السَّلام) يَا أَخِي إِنِّي أُوصِيكَ بِوَصِيَّةٍ فَاحْفَظْهَا إِذَا أَنَا مِتُّ فَهَيِّئْنِي ثُمَّ وَجِّهْنِي إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاحْدِثَ بِهِ عَهْداً ثُمَّ اصْرِفْنِي إِلَى أُمِّي (عليها السلام) ثُمَّ رُدَّنِي فَادْفِنِّي بِالْبَقِيعِ وَاعْلَمْ أَنَّهُ سَيُصِيبُنِي مِنْ عَائِشَةَ مَا يَعْلَمُ الله وَالنَّاسُ صَنِيعُهَا وَعَدَاوَتُهَا لله وَلِرَسُولِهِ وَعَدَاوَتُهَا لَنَا أَهْلَ الْبَيْتِ فَلَمَّا قُبِضَ الْحَسَنُ (عَلَيْهِ السَّلام) وَوُضِعَ عَلَى السَّرِيرِ ثُمَّ انْطَلَقُوا بِهِ إِلَى مُصَلَّى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي كَانَ يُصَلِّي فِيهِ عَلَى الْجَنَائِزِ فَصَلَّى عَلَيْهِ الْحُسَيْنُ (عَلَيْهِ السَّلام) وَحُمِلَ وَأُدْخِلَ إِلَى الْمَسْجِدِ فَلَمَّا أُوقِفَ عَلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذَهَبَ ذُو الْعُوَيْنَيْنِ إِلَى عَائِشَةَ فَقَالَ لَهَا إِنَّهُمْ قَدْ أَقْبَلُوا بِالْحَسَنِ لِيَدْفِنُوا مَعَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَخَرَجَتْ مُبَادِرَةً عَلَى بَغْلٍ بِسَرْجٍ فَكَانَتْ أَوَّلَ امْرَأَةٍ رَكِبَتْ فِي الاسْلامِ سَرْجاً فَقَالَتْ نَحُّوا ابْنَكُمْ عَنْ بَيْتِي فَإِنَّهُ لا يُدْفَنُ فِي بَيْتِي وَيُهْتَكُ عَلَى رَسُولِ الله حِجَابُهُ فَقَالَ لَهَا الْحُسَيْنُ (عَلَيْهِ السَّلام) قَدِيماً هَتَكْتِ أَنْتِ وَأَبُوكِ حِجَابَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَدْخَلْتِ عَلَيْهِ بَيْتَهُ مَنْ لا يُحِبُّ قُرْبَهُ وَإِنَّ الله سَائِلُكِ عَنْ ذَلِكِ يَا عَائِشَةُ.

1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih (al Kulayni has said) and a number of our people from ibn Ziyad from Muhammad ibn Sulayman al-Daylami from Harun ibn al-Jahm from Muhammad ibn Muslim who has said that he heard abu Ja‘far (a. s.) say the following. “When al-Hassan (a. s.) ibn Ali (a. s.) was about to leave this world he said to al-Husayn (a. s.), “O my brother, I want to entrust you with my directive will (please) safeguard and preserve it. When I will die prepare and help me towards (the Shrine of) the Messenger of Allah so I can renew my covenant with him then help me towards my mother (a. s.). Thereafter return me back for burial in Baqi‘ graveyard. You must know that ‘A’isha will create problems for me. Allah and the people know her deeds and her hostile attitude towards Allah and His Messenger and her animosity towards us Ahl al-Bayt (family) of the Holy Prophet. When al-Hassan (a. s.) passed away his body was placed on the stretcher and then the procession was lead to the place where the Holy Prophet prayed for the dead for burial. Al-Husayn (a. s.) performed the prayer therein and then the body was taken to the Mosque. When (the procession) paused on the grave of the Messenger of Allah Dhul ‘Aynayn (spy) went to ‘A’isha and told her, “They have brought al-Hassan’s body to bury with the Holy Prophet.” She them came out quickly on the mule with saddle. She was the first woman in the Muslim community to ride on the saddle. She then said, “Take your son away from my house. He will not be buried in my house to disregard the privacy of the Messenger of Allah. Al-Husayn (a. s.) said to her, “A long time ago you and your father had disregarded the privacy of the Messenger of Allah. You brought to his house those whose nearness he did not love. Allah will held you responsible for this O ‘A’isha.”

ضعيف

Tacit and Explicit Testimony as proof of al-Husayn ibn Ali’s (a.s.) (a.s.) Divine Authority over the people after al-Hassan (a.s.) - Hadith 2247

2ـ مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَتِ الْحَسَنَ بن علي (عَلَيْهما السَّلام) الْوَفَاةُ قَالَ يَا قَنْبَرُ انْظُرْ هَلْ تَرَى مِنْ وَرَاءِ بَابِكَ مُؤْمِناً مِنْ غَيْرِ آلِ مُحَمَّدٍ (عَلَيْهم السَّلام) فَقَالَ الله تَعَالَى وَرَسُولُهُ وَابْنُ رَسُولِهِ أَعْلَمُ بِهِ مِنِّي قَالَ ادْعُ لِي مُحَمَّدَ بْنَ عَلِيٍّ فَأَتَيْتُهُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ هَلْ حَدَثَ إِلا خَيْرٌ قُلْتُ أَجِبْ أَبَا مُحَمَّدٍ فَعَجَّلَ عَلَى شِسْعِ نَعْلِهِ فَلَمْ يُسَوِّهِ وَخَرَجَ مَعِي يَعْدُو فَلَمَّا قَامَ بَيْنَ يَدَيْهِ سَلَّمَ فَقَالَ لَهُ الْحَسَنُ بن علي (عَلَيْهما السَّلام) اجْلِسْ فَإِنَّهُ لَيْسَ مِثْلُكَ يَغِيبُ عَنْ سَمَاعِ كَلامٍ يَحْيَا بِهِ الامْوَاتُ وَيَمُوتُ بِهِ الاحْيَاءُ كُونُوا أَوْعِيَةَ الْعِلْمِ وَمَصَابِيحَ الْهُدَى فَإِنَّ ضَوْءَ النَّهَارِ بَعْضُهُ أَضْوَأُ مِنْ بَعْضٍ أَ مَا عَلِمْتَ أَنَّ الله جَعَلَ وُلْدَ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَئِمَّةً وَفَضَّلَ بَعْضَهُمْ عَلَى بَعْضٍ وَآتَى دَاوُدَ (عَلَيْهِ السَّلام) زَبُوراً وَقَدْ عَلِمْتَ بِمَا اسْتَأْثَرَ بِهِ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا مُحَمَّدَ بْنَ عَلِيٍّ إِنِّي أَخَافُ عَلَيْكَ الْحَسَدَ وَإِنَّمَا وَصَفَ الله بِهِ الْكَافِرِينَ فَقَالَ الله عَزَّ وَجَلَّ كُفَّاراً حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْحَقُّ وَلَمْ يَجْعَلِ الله عَزَّ وَجَلَّ لِلشَّيْطَانِ عَلَيْكَ سُلْطَاناً يَا مُحَمَّدَ بْنَ عَلِيٍّ أَ لا أُخْبِرُكَ بِمَا سَمِعْتُ مِنْ أَبِيكَ فِيكَ قَالَ بَلَى قَالَ سَمِعْتُ أَبَاكَ (عَلَيْهِ السَّلام) يَقُولُ يَوْمَ الْبَصْرَةِ مَنْ أَحَبَّ أَنْ يَبَرَّنِي فِي الدُّنْيَا وَالاخِرَةِ فَلْيَبَرَّ مُحَمَّداً وَلَدِي يَا مُحَمَّدَ بْنَ عَلِيٍّ لَوْ شِئْتُ أَنْ أُخْبِرَكَ وَأَنْتَ نُطْفَةٌ فِي ظَهْرِ أَبِيكَ لاخْبَرْتُكَ يَا مُحَمَّدَ بْنَ عَلِيٍّ أَ مَا عَلِمْتَ أَنَّ الْحُسَيْنَ بن علي (عَلَيْهما السَّلام) بَعْدَ وَفَاةِ نَفْسِي وَمُفَارَقَةِ رُوحِي جِسْمِي إِمَامٌ مِنْ بَعْدِي وَعِنْدَ الله جَلَّ اسْمُهُ فِي الْكِتَابِ وِرَاثَةً مِنَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَضَافَهَا الله عَزَّ وَجَلَّ لَهُ فِي وِرَاثَةِ أَبِيهِ وَأُمِّهِ فَعَلِمَ الله أَنَّكُمْ خِيَرَةُ خَلْقِهِ فَاصْطَفَى مِنْكُمْ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَاخْتَارَ مُحَمَّدٌ عَلِيّاً (عَلَيْهِ السَّلام) وَاخْتَارَنِي علي (عَلَيْهِ السَّلام) بِالامَامَةِ وَاخْتَرْتُ أَنَا الْحُسَيْنَ (عَلَيْهِ السَّلام) فَقَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ أَنْتَ إِمَامٌ وَأَنْتَ وَسِيلَتِي إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالله لَوَدِدْتُ أَنَّ نَفْسِي ذَهَبَتْ قَبْلَ أَنْ أَسْمَعَ مِنْكَ هَذَا الْكَلامَ أَلا وَإِنَّ فِي رَأْسِي كَلاماً لا تَنْزِفُهُ الدِّلاءُ وَلا تُغَيِّرُهُ نَغْمَةُ الرِّيَاحِ كَالْكِتَابِ الْمُعْجَمِ فِي الرَّقِّ الْمُنَمْنَمِ أَهُمُّ بِإِبْدَائِهِ فَأَجِدُنِي سُبِقْتُ إِلَيْهِ سَبَقَ الْكِتَابُ الْمُنْزَلُ أَوْ مَا جَاءَتْ بِهِ الرُّسُلُ وَإِنَّهُ لَكَلامٌ يَكِلُّ بِهِ لِسَانُ النَّاطِقِ وَيَدُ الْكَاتِبِ حَتَّى لا يَجِدَ قَلَماً وَيُؤْتَوْا بِالْقِرْطَاسِ حُمَماً فَلا يَبْلُغُ إِلَى فَضْلِكَ وَكَذَلِكَ يَجْزِي الله الْمُحْسِنِينَ وَلا قُوَّةَ إِلا بِالله الْحُسَيْنُ أَعْلَمُنَا عِلْماً وَأَثْقَلُنَا حِلْماً وَأَقْرَبُنَا مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَحِماً كَانَ فَقِيهاً قَبْلَ أَنْ يُخْلَقَ وَقَرَأَ الْوَحْيَ قَبْلَ أَنْ يَنْطِقَ وَلَوْ عَلِمَ الله فِي أَحَدٍ خَيْراً مَا اصْطَفَى مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا اخْتَارَ الله مُحَمَّداً وَاخْتَارَ مُحَمَّدٌ عَلِيّاً وَاخْتَارَكَ عَلِيٌّ إِمَاماً وَاخْتَرْتَ الْحُسَيْنَ سَلَّمْنَا وَرَضِينَا مَنْ هُوَ بِغَيْرِهِ يَرْضَى وَمَنْ غَيْرُهُ كُنَّا نَسْلَمُ بِهِ مِنْ مُشْكِلاتِ أَمْرِنَا.

2. Muhammad ibn al-Hasan and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman al-Daylami from one of our people from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a. s.) who has said the following. (a. s.), “When al-Hassan ibn Ali (a. s.) was about to leave this world he said, “O Qanbar, see if you there is any believer (in Islam) other than the members of the family of Muhammad (s. a.) behind the door.” He (Qanbar) said Allah, His Messenger and the grand son of His Messenger know better than I do.” The Imam (a. s.) said, “Call to me Muhammad ibn Ali. I (Qanbar) then went to him and when I was in his presence he said, “I hope nothing but good has happened.” I said, “Answer the call of abu Muhammad. He quickly wore his shoes and did not even wear it properly. He came out with me running. When he arrived in the presence of al-Hassan (a. s.) he offered his greeting. Al-Hassan (a. s.) said to him, “Please, sit down. A person like you must not remain absent from hearing the words that can bring the dead to life and cause death to the living. You must be the container of knowledge and the beacon of guidance. Some of the lights of the day are brighter than others. Have you come to know that Allah made the sons of Abraham the Imams (‘A’imma) and granted to some of them more excellence than the others. He gave psalms to David and you know what kind of preference He granted to Muhammad (s. a.). O Muhammad ibn Ali, I fear for you of envy. Allah has said it to be of the characteristics of the unbelievers. Thus, Allah, the Most Holy, the Most High, has said, “. . out of envy, turn you back to disbelief, even after the Truth has become evident to them. .” (2:109). Allah, the Most Holy, the Most High, has not given your control in the hands of Satan, O Muhammad ibn Ali. May I relate to you what I heard your father say about you?” He said, “Yes, I like to hear it.” The Imam (a. s.) said, “I heard your father say on the day of Basra, “Whoever likes to do good to me in this and the next life he should do good to my son, Muhammad. O Muhammad ibn Ali if you would like I can inform you of the time you were only a potential person in the back of your father I can do so. O Muhammad ibn Ali, have you come to know that al-Husayn ibn Ali (a. s.) after I will die and my spirit depart my body will be the Imam (Leader with Divine Authority) afret me before Allah, Most great Whose name is, in the Book as the inheritance from the Holy Prophet. Allah, the Most Holy, the Most High, has added it to the inheritance from his father and mother. You are the choosen ones from His creatures. He selected Muhammad from among you and Muhammad (s. a.) selected Ali and Ali (a. s.) selected me for Imamat (Leadership with Divine Authority). I have choosen al-Husayn (a. s.) as the Imam (Leader with Divine Authority) after me.” Muhammad ibn Ali then said, “ You are the my Imam (Leader with Divine Authority) and you are my connectio to Muhammad (s. a.). I swear by Allah, I wish I was dead before hearing these words from you. Certainly there is a great deal of facts in my head (about your excellence and virtues) that even with buckets can not be drained and by the songs of the winds can not be changee. It is like an encyclopedia with decorated pages. I ready myself to speak them out but I find others have preceded me like the preceding of a heavenly book or what the messengers have have brought. It is a book that exhausts the speaking tongue and the writing hand. I do not find enough pens to complete writing and it can turn all papers to ashes. Thus, there is no reach to your excellence and virtues. This is how Allah rewards those who do good and there is no power without Allah. Al-Husayn (a. s.) is the most knowledgeable among us and his forebearance is the greatest among us in gravity. He is the closest to the Messenger of Allah among us in his relationship. He was a Faqih before he was created. He has read the messages of the Divine revelation before he would speak. Had Allah known any good in anyone He would not have choosen Muhammad (s. a.). Since Allah has choosen Muhammad (s. a.) and Muhammad (s. a.) choose Ali (a. s.) and Ali choose you as the Imam (Leader with Divine Authority ) and have choosen al-Husayn (a. s.) we accept and agree. Who is he that accept a person other than him (al-Husayn (a. s.)) Who is he that would seek assistance in his difficulties from a person other than him (al-Husayn (a. s.) )?”

ضعيف

Tacit and Explicit Testimony as proof of al-Husayn ibn Ali’s (a.s.) (a.s.) Divine Authority over the people after al-Hassan (a.s.) - Hadith 2248

3ـ وَبِهَذَا الاسْنَادِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَمَّا احْتُضِرَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) قَالَ لِلْحُسَيْنِ يَا أَخِي إِنِّي أُوصِيكَ بِوَصِيَّةٍ فَاحْفَظْهَا فَإِذَا أَنَا مِتُّ فَهَيِّئْنِي ثُمَّ وَجِّهْنِي إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاحْدِثَ بِهِ عَهْداً ثُمَّ اصْرِفْنِي إِلَى أُمِّي فَاطِمَةَ (عليها السلام) ثُمَّ رُدَّنِي فَادْفِنِّي بِالْبَقِيعِ وَاعْلَمْ أَنَّهُ سَيُصِيبُنِي مِنَ الْحُمَيْرَاءِ مَا يَعْلَمُ النَّاسُ مِنْ صَنِيعِهَا وَعَدَاوَتِهَا لله وَلِرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعَدَاوَتِهَا لَنَا أَهْلَ الْبَيْتِ فَلَمَّا قُبِضَ الْحَسَنُ (عَلَيْهِ السَّلام) وَوُضِعَ عَلَى سَرِيرِهِ فَانْطَلَقُوا بِهِ إِلَى مُصَلَّى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي كَانَ يُصَلِّي فِيهِ عَلَى الْجَنَائِزِ فَصَلَّى عَلَى الْحَسَنِ (عَلَيْهِ السَّلام) فَلَمَّا أَنْ صَلَّى عَلَيْهِ حُمِلَ فَأُدْخِلَ الْمَسْجِدَ فَلَمَّا أُوقِفَ عَلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَلَغَ عَائِشَةَ الْخَبَرُ وَقِيلَ لَهَا إِنَّهُمْ قَدْ أَقْبَلُوا بِالْحَسَنِ بْنِ عَلِيٍّ لِيُدْفَنَ مَعَ رَسُولِ الله فَخَرَجَتْ مُبَادِرَةً عَلَى بَغْلٍ بِسَرْجٍ فَكَانَتْ أَوَّلَ امْرَأَةٍ رَكِبَتْ فِي الاسْلامِ سَرْجاً فَوَقَفَتْ وَقَالَتْ نَحُّوا ابْنَكُمْ عَنْ بَيْتِي فَإِنَّهُ لا يُدْفَنُ فِيهِ شَيْ‏ءٌ وَلا يُهْتَكُ عَلَى رَسُولِ الله حِجَابُهُ فَقَالَ لَهَا الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ الله عَلَيْهِمَا قَدِيماً هَتَكْتِ أَنْتِ وَأَبُوكِ حِجَابَ رَسُولِ الله وَأَدْخَلْتِ بَيْتَهُ مَنْ لا يُحِبُّ رَسُولُ الله قُرْبَهُ وَإِنَّ الله سَائِلُكِ عَنْ ذَلِكِ يَا عَائِشَةُ إِنَّ أَخِي أَمَرَنِي أَنْ أُقَرِّبَهُ مِنْ أَبِيهِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِيُحْدِثَ بِهِ عَهْداً وَاعْلَمِي أَنَّ أَخِي أَعْلَمُ النَّاسِ بِالله وَرَسُولِهِ وَأَعْلَمُ بِتَأْوِيلِ كِتَابِهِ مِنْ أَنْ يَهْتِكَ عَلَى رَسُولِ الله سِتْرَهُ لانَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلا أَنْ يُؤْذَنَ لَكُمْ وَقَدْ أَدْخَلْتِ أَنْتِ بَيْتَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الرِّجَالَ بِغَيْرِ إِذْنِهِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَعَمْرِي لَقَدْ ضَرَبْتِ أَنْتِ لابِيكِ وَفَارُوقِهِ عِنْدَ أُذُنِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمَعَاوِلَ وَقَالَ الله عَزَّ وَجَلَّ إِنَّ الَّذِينَ يَغُضُّونَ أَصْواتَهُمْ عِنْدَ رَسُولِ الله أُولئِكَ الَّذِينَ امْتَحَنَ الله قُلُوبَهُمْ لِلتَّقْوى‏ وَلَعَمْرِي لَقَدْ أَدْخَلَ أَبُوكِ وَفَارُوقُهُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِقُرْبِهِمَا مِنْهُ الاذَى وَمَا رَعَيَا مِنْ حَقِّهِ مَا أَمَرَهُمَا الله بِهِ عَلَى لِسَانِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله حَرَّمَ مِنَ الْمُؤْمِنِينَ أَمْوَاتاً مَا حَرَّمَ مِنْهُمْ أَحْيَاءً وَتَالله يَا عَائِشَةُ لَوْ كَانَ هَذَا الَّذِي كَرِهْتِيهِ مِنْ دَفْنِ الْحَسَنِ عِنْدَ أَبِيهِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) جَائِزاً فِيمَا بَيْنَنَا وَبَيْنَ الله لَعَلِمْتِ أَنَّهُ سَيُدْفَنُ وَإِنْ رَغِمَ مَعْطِسُكِ قَالَ ثُمَّ تَكَلَّمَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ وَقَالَ يَا عَائِشَةُ يَوْماً عَلَى بَغْلٍ وَيَوْماً عَلَى جَمَلٍ فَمَا تَمْلِكِينَ نَفْسَكِ وَلا تَمْلِكِينَ الارْضَ عَدَاوَةً لِبَنِي هَاشِمٍ قَالَ فَأَقْبَلَتْ عَلَيْهِ فَقَالَتْ يَا ابْنَ الْحَنَفِيَّةِ هَؤُلاءِ الْفَوَاطِمُ يَتَكَلَّمُونَ فَمَا كَلامُكَ فَقَالَ لَهَا الْحُسَيْنُ (عَلَيْهِ السَّلام) وَأَنَّى تُبْعِدِينَ مُحَمَّداً مِنَ الْفَوَاطِمِ فَوَ الله لَقَدْ وَلَدَتْهُ ثَلاثُ فَوَاطِمَ فَاطِمَةُ بِنْتُ عِمْرَانَ بْنِ عَائِذِ بْنِ عَمْرِو بْنِ مَخْزُومٍ وَفَاطِمَةُ بِنْتُ أَسَدِ بْنِ هَاشِمٍ وَفَاطِمَةُ بِنْتُ زَائِدَةَ بْنِ الاصَمِّ ابْنِ رَوَاحَةَ بْنِ حِجْرِ بْنِ عَبْدِ مَعِيصِ بْنِ عَامِرٍ قَالَ فَقَالَتْ عَائِشَةُ لِلْحُسَيْنِ (عَلَيْهِ السَّلام) نَحُّوا ابْنَكُمْ وَاذْهَبُوا بِهِ فَإِنَّكُمْ قَوْمٌ خَصِمُونَ قَالَ فَمَضَى الْحُسَيْنُ (عَلَيْهِ السَّلام) إِلَى قَبْرِ أُمِّهِ ثُمَّ أَخْرَجَهُ فَدَفَنَهُ بِالْبَقِيعِ.

3. Through the same chain of narrators it is narrated from Sahl from Muhammad ibn Sulayman from Harun ibn al-Jahm from Muhammad ibn Muslim who has said that he heard abu Ja‘far (a. s.) say the following. “When al-Hassan (a. s.) ibn Ali (a. s.) was about to leave this world he said to al-Husayn (a. s.), “O my brother, I want to entrust you with my directive will (please) safeguard and preserve it. When I will die prepare and help me towards (the Shrine of) the Messenger of Allah so I can renew my covenant with him then help me towards my mother (a. s.). Thereafter return me back for burial in Baqi‘ graveyard. You must know that al-Humayra will create problems for me. The people know her deeds and her hostile attitude towards Allah and His Messenger and her animosity towards us Ahl al-Bayt (family) of the Holy Prophet. When al-Hassan (a. s.) passed away his body was placed on the stretcher and then the procession was lead to the place where the Holy Prophet prayed for the dead for burial. Al-Husayn (a. s.) performed the prayer therein and then the body was taken to the Mosque. When (the procession) paused on the grave of the Messenger of Allah new reached ‘A’isha and she was told, “They have brought al-Hassan’s body to bury with the Holy Prophet.” She them came out quickly on the mule with saddle. She was the first woman in the Muslim community to ride on the saddle. She stood and then said, “Take your son away from my house. Nothing will be buried in my house and the privacy of the Messenger of Allah. Al-Husayn (a. s.) said to her, “A long time ago you and your father had disregarded the privacy of the Messenger of Allah. You brought to his house those whose nearness he did not love. Allah will hold you responsible for this O ‘A’isha. My brother commanded me to place him near his grandfather the Messenger of Allah so can renew his covenant with him. You, O ‘A’isha, must know that my brother is the most knowledgeable person. He is by far the most knowledgeable one in interpreting the book of Allah than to cause disregard the privacy of the Messenger of Allah. Allah says, “. . do not enter the houses of the Prophet for a meal without permission.. .” (33:53) but you have admitted into the house of the the Messenger of Allah men without his permission. Allah, the Most Holy, the Most High, has said, “. . do not raise your voices above the voice of the Prophet,. .” (49:2). It is you have consrtucted a barking place for your father and his Faruq (discerning) near the ear of the Messenger of Allah. Allah, the Most Holy, the Most High, has said, “The hearts of those who lower their voices in the presence of the Messenger of God are tested by God through piety. .” (49:3) By my life that your father and his Faruq have brough trouble forthe the Messenger of Allah due to coming so close. The two of them did not maintain the respect for the Messenger of Allah that He had commanded them through the words of the Messenger of Allah to do so. What Allah has made unlawful about a believer who is dead He has also made unlawful about a living believer. I swear by Allah, “O ‘A’isha, if the burial that you dislike to take place near the Messenger of Allah would have been permissible in or view and from Allah, you would have learned about it to have taken place despite your opposition.” The narrator has said that Muhammad ibn al-Hanafiya then spoke and said, “O ‘A’isha, one day you ride a mule and the other day rode a camel. You do not control yourself. You can not own the earth for your animosity against banu Hashim” The narrator has said that she then turned to him and said, “O ibn al-Hanafiya, these are the sons of Fatima who speak. What for do you speak?” al-Husayn (a. s.) then said to her, “To what direction do you want to distance Muhammad from the sons of Fatima (a. s.). I swear by Allah that he has three Fatima in his lineage from the mothers side. 1. Fatima daughter of ‘Imran ibn ‘A’idh ibn ‘Amr ibn Makhdhum (b) fatima daughter of Asad ibn Hashim (c) Fatima daughter of Za’ida ibn al-Asamm ibn Rawaha ibn Hijr ibn ‘Ad Mu‘is ibn ‘Amir.” The narrator has said that she then said, “Move your son and take him away. You are a quarrelsome people.” The narrator has said that the al-Husayn (a. s.) went tothe grave of his mother and then took the body of al-Hassan (a. s.) out (of the shrine of the Messenger of Allah) and buried him in al-Baqi‘.”

ضعيف

Tacit and Explicit Testimony as proof of Ali ibn al-Husayn’s (a.s.) Divine Authority over the people after al-Husayn (a.s.) - Hadith 2249

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُسَيْنَ بن علي (عَلَيْهما السَّلام) لَمَّا حَضَرَهُ الَّذِي حَضَرَهُ دَعَا ابْنَتَهُ الْكُبْرَى فَاطِمَةَ بِنْتَ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَدَفَعَ إِلَيْهَا كِتَاباً مَلْفُوفاً وَوَصِيَّةً ظَاهِرَةً وَكَانَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) مَبْطُوناً مَعَهُمْ لا يَرَوْنَ إِلا أَنَّهُ لِمَا بِهِ فَدَفَعَتْ فَاطِمَةُ الْكِتَابَ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) ثُمَّ صَارَ وَالله ذَلِكَ الْكِتَابُ إِلَيْنَا يَا زِيَادُ قَالَ قُلْتُ مَا فِي ذَلِكَ الْكِتَابِ جَعَلَنِيَ الله فِدَاكَ قَالَ فِيهِ وَالله مَا يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ مُنْذُ خَلَقَ الله آدَمَ إِلَى أَنْ تَفْنَى الدُّنْيَا وَالله إِنَّ فِيهِ الْحُدُودَ حَتَّى أَنَّ فِيهِ أَرْشَ الْخَدْشِ.

1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Ahmad ibn Muhammad from Muhammad ibn Isma‘il from Mansur ibn Yunus from abu al-Jarud from abu Ja‘far (a. s.) who has said the following. “When al-Husayn ibn Ali (a. s.) was about to leave this world he called his eldest daughter, Fatima and gave her a sealed document and openly before the people his directive will. Ali ibn al-Husayn (a. s.) was ill with some internal illness and the people would see as dying. Fatima then gave the document to Ali ibn al-Husayn (a. s.). Thereafter, that document, by Allah, came to us, O Ziyad.” The narrator has said that he asked the the Imam (a. s.). “What is in that document, May Allah take my soul in service for your cause?” The Imam (a. s.) said, “In it there is all that the children of Adam needed from the day Allah created Adam to the end of the world. In it there is the law of penalties and even the rules of compensation for an scratch on a victim’s body.”

ضعيف

Tacit and Explicit Testimony as proof of Ali ibn al-Husayn’s (a.s.) Divine Authority over the people after al-Husayn (a.s.) - Hadith 2250

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَ الْحُسَيْنَ (عَلَيْهِ السَّلام) مَا حَضَرَهُ دَفَعَ وَصِيَّتَهُ إِلَى ابْنَتِهِ فَاطِمَةَ ظَاهِرَةً فِي كِتَابٍ مُدْرَجٍ فَلَمَّا أَنْ كَانَ مِنْ أَمْرِ الْحُسَيْنِ (عَلَيْهِ السَّلام) مَا كَانَ دَفَعَتْ ذَلِكَ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قُلْتُ لَهُ فَمَا فِيهِ يَرْحَمُكَ الله فَقَالَ مَا يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ مُنْذُ كَانَتِ الدُّنْيَا إِلَى أَنْ تَفْنَى.

2. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn Sinan from abu al-Jarud from abu Ja‘far (a. s.) who has said the following. “When al-Husayn (a. s.) was about to leave this world he gave his directive will to his daughter, Fatima in a sealed document before the people onpenly. When what had to happen to al-Husayn (a. s.) did happen she gave it to Ali ibn al-Husayn (a. s..” The narrator has said that then he asked the Imam (a. s.). “What was in it, may Allah grant you blessings?” The Imam (a. s.) said, “It contained all that the children of Adam would need from the beginning of the world until it will end.”

ضعيف

Tacit and Explicit Testimony as proof of Ali ibn al-Husayn’s (a.s.) Divine Authority over the people after al-Husayn (a.s.) - Hadith 2251

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُسَيْنَ صَلَوَاتُ الله عَلَيْهِ لَمَّا صَارَ إِلَى الْعِرَاقِ اسْتَوْدَعَ أُمَّ سَلَمَةَ رَضِيَ الله عَنْهَا الْكُتُبَ وَالْوَصِيَّةَ فَلَمَّا رَجَعَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) دَفَعَتْهَا إِلَيْهِ.

3. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amira from abu Bakr al-Hadrami from abu ‘Abdallah (a. s.) who has said the following. “When al-Husayn (a. s.) was about to leave for Iraq he entrusted ’Umm Salama (may Allah be pleased with her) with the books and directive will. When Ali ibn al-Husayn (a. s.) returned (to Madina) she delivered them to him. According to the manuscript of al-Safwan the hadith reads as follows:

حسن

Tacit and Explicit Testimony as proof of Ali ibn al-Husayn’s (a.s.) Divine Authority over the people after al-Husayn (a.s.) - Hadith 2252

4ـ وَفِي نُسْخَةِ الصَّفْوَانِيِّ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ فُلَيْحِ بْنِ أَبِي بَكْرٍ الشَّيْبَانِيِّ قَالَ وَالله إِنِّي لَجَالِسٌ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ وَعِنْدَهُ وُلْدُهُ إِذْ جَاءَهُ جَابِرُ بْنُ عَبْدِ الله الانْصَارِيُّ فَسَلَّمَ عَلَيْهِ ثُمَّ أَخَذَ بِيَدِ ابي جعفر (عَلَيْهِ السَّلام) فَخَلا بِهِ فَقَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَخْبَرَنِي أَنِّي سَأُدْرِكُ رَجُلاً مِنْ أَهْلِ بَيْتِهِ يُقَالُ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ يُكَنَّى أَبَا جَعْفَرٍ فَإِذَا أَدْرَكْتَهُ فَأَقْرِئْهُ مِنِّي السَّلامَ قَالَ وَمَضَى جَابِرٌ وَرَجَعَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَجَلَسَ مَعَ أَبِيهِ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) وَإِخْوَتِهِ فَلَمَّا صَلَّى الْمَغْرِبَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ لابي جعفر (عَلَيْهِ السَّلام) أَيَّ شَيْ‏ءٍ قَالَ لَكَ جَابِرُ بْنُ عَبْدِ الله الانْصَارِيُّ فَقَالَ قَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ إِنَّكَ سَتُدْرِكُ رَجُلاً مِنْ أَهْلِ بَيْتِيَ اسْمُهُ مُحَمَّدُ بْنُ عَلِيٍّ يُكَنَّى أَبَا جَعْفَرٍ فَأَقْرِئْهُ مِنِّي السَّلامَ فَقَالَ لَهُ أَبُوهُ هَنِيئاً لَكَ يَا بُنَيَّ مَا خَصَّكَ الله بِهِ مِنْ رَسُولِهِ مِنْ بَيْنِ أَهْلِ بَيْتِكَ لا تُطْلِعْ إِخْوَتَكَ عَلَى هَذَا فَيَكِيدُوا لَكَ كَيْداً كَمَا كَادُوا إِخْوَةُ يُوسُفَ لِيُوسُفَ (عَلَيْهِ السَّلام )

4. Ali ibn Ibrahim has narrated from his father from Hanan ibn Sadir from Falih ibn Abu Bakr al-Shaybani who has said the following. “ I swear by Allah, I was sitting in the presence of Ali ibn al-Husayn (a. s.) whose sons also were there when Jabir ibn ‘Abdallah al-Ansari came. He offered his greeting then he held the hand of Abu Ja‘far (a. s.) and took him aside for privacy and said, “The Messenger of Allah informed me that I would find my self with a man from Ahl al-Bayt (family the Holy Prophet (s. w) who would be called ‘Muhammad ibn Ali’ also called Abu Ja‘far (father of Ja‘far). When Abu Ja‘far returned to the meeting he sat near his father, Ali ibn al-Husayn (a. s.) and his brothers. When the Imam performed the Maghrib prayer (the prayer at sun set, Ali ibn al-Husayn asked Abu Ja‘far (a. s.), “What did Jabir ibn ‘Abdallah al-Ansari say to you?” He (Abu Ja‘far ) said, “Jabir said that the Messenger of Allah said to him the following, “You will soon find yourself with a man from my Ahl al-Bayt (my family) whose name is Muhammad ibn Ali also called Abu Ja‘far (father of Ja‘far). Convey that offer him greetings.” His father (Abu Ja‘far’s father) then said, “Success for you, my son, for what Allah has granted to you exclusively from His messenger from among the members of your family. Do not tell it to your brothers lest they may plan against you a plot as his brothers plotted against Joseph.”

مجهول

Tacit and Explicit Testimony as proof of abu Ja‘far’s (a.s.) Divine Authority over the people after Ali ibn al-Husayn (a.s.) - Hadith 2253

1 ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) الْوَفَاةُ قَبْلَ ذَلِكَ أَخْرَجَ سَفَطاً أَوْ صُنْدُوقاً عِنْدَهُ فَقَالَ يَا مُحَمَّدُ احْمِلْ هَذَا الصُّنْدُوقَ قَالَ فَحَمَلَ بَيْنَ أَرْبَعَةٍ فَلَمَّا تُوُفِّيَ جَاءَ إِخْوَتُهُ يَدَّعُونَ مَا فِي الصُّنْدُوقِ فَقَالُوا أَعْطِنَا نَصِيبَنَا فِي الصُّنْدُوقِ فَقَالَ وَالله مَا لَكُمْ فِيهِ شَيْ‏ءٌ وَلَوْ كَانَ لَكُمْ فِيهِ شَيْ‏ءٌ مَا دَفَعَهُ إِلَيَّ وَكَانَ فِي الصُّنْدُوقِ سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكُتُبُهُ.

1. Ahmad ibn Idris has narrated from Muhammad ibn Abd al-Jabbar, from Abu al-Qasim al-Kufi, from Muhammad ibn Sahl, from Ibrahim ibn Abi Bilad, from Isma'il ibn Muhammad ibn Abdullah ibn Ali ibn al-Husayn that Abu Ja'far (al-Baqir) (as) said: When Ali ibn al-Husayn (as) was on his deathbed, he took out a box or chest that was with him and said, "O Muhammad, carry this chest." So he carried it between four men. When he passed away, his brothers came claiming what was in the chest and said, "Give us our share of the chest." He replied, "By God, you have no share in it. If you had a share in it, he would not have entrusted it to me." In the chest were the weapons of the Messenger of God (saw) and his books.

Tacit and Explicit Testimony as proof of abu Ja‘far’s (a.s.) Divine Authority over the people after Ali ibn al-Husayn (a.s.) - Hadith 2254

1 - أحمد بن إدريس، عن محمد بن عبد الجبار، عن أبي القاسم الكوفي، عن محمد ابن سهل، عن إبراهيم بن أبي البلاد، عن إسماعيل بن محمد بن عبد الله بن علي بن الحسين عن أبي جعفر عليه السلام قال: لما حضر علي بن الحسين عليهما السلام الوفاة، قبل ذلك أخرج سفطا أو صندوقا عنده، فقال: يا محمد احمل هذا الصندوق، قال: فحمل بين أربعة، فلما توفي جاء إخوته يدعون [ما] في الصندوق فقالوا: أعطنا نصيبنا في الصندوق فقال: والله ما لكم فيه شئ ولو كان لكم فيه شئ ما دفعه إلي وكان في الصندوق سلاح رسول الله صلى الله عليه آله.

1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from abu al-Qasim al-Kufi from Muhammad ibn Sahl from Ibrahim ibn abu al-Bilad from Isma’il ibn Muhammad ibn ‘Abdallah ibn Ali ibn al-Husayn from abu Ja‘far (a. s.) who has said the following. “When Ali ibn al-Husayn (a. s.) was about to leave this world he took out a basket or a box that was with him. He then said, “O Muhammad take this box. “ The narrator has said that then he (Muhammad) took the box with four people. When The Imam (a. s.) died his sons came asking for the box and said, “Give us our share from the box.” He (Muhammad) then said to them, “By Allah, there is nothing for you in it. Had there been anything for you he would not have given it to me.” In the box there was the weapon of the Messenger of Allah (sw).”

مجهول

Tacit and Explicit Testimony as proof of abu Ja‘far’s (a.s.) Divine Authority over the people after Ali ibn al-Husayn (a.s.) - Hadith 2255

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عِيسَى بْنِ عَبْدِ الله عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ الْتَفَتَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) إِلَى وُلْدِهِ وَهُوَ فِي الْمَوْتِ وَهُمْ مُجْتَمِعُونَ عِنْدَهُ ثُمَّ الْتَفَتَ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ فَقَالَ يَا مُحَمَّدُ هَذَا الصُّنْدُوقُ اذْهَبْ بِهِ إِلَى بَيْتِكَ قَالَ أَمَا إِنَّهُ لَمْ يَكُنْ فِيهِ دِينَارٌ وَلا دِرْهَمٌ وَلَكِنْ كَانَ مَمْلُوءاً عِلْماً.

2. Muhammad ibn Yahya has narrated from ‘Imran ibn Musa from Muhammad ibn al-Husayn from Muhammad ibn ‘Abdallah from ‘Isa ibn ‘Abdallah from his father that his grandfather who has said the following. “Ali ibn al-Husayn looked at his sons when he was about to leave this world and they had all gathered around him. He then looked at his son, Muhammad ibn Ali and said, “O Muhammad, take this box to your house.” He said, “It was not full of Dirhams and Dinars (valuable properties), it, however, was full of knowledge.”

مجهول

Tacit and Explicit Testimony as proof of abu Ja‘far’s (a.s.) Divine Authority over the people after Ali ibn al-Husayn (a.s.) - Hadith 2256

3ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَى ابْنِ حَزْمٍ أَنْ يُرْسِلَ إِلَيْهِ بِصَدَقَةِ عَلِيٍّ وَعُمَرَ وَعُثْمَانَ وَإِنَّ ابْنَ حَزْمٍ بَعَثَ إِلَى زَيْدِ بْنِ الْحَسَنِ وَكَانَ أَكْبَرَهُمْ فَسَأَلَهُ الصَّدَقَةَ فَقَالَ زَيْدٌ إِنَّ الْوَالِيَ كَانَ بَعْدَ عَلِيٍّ الْحَسَنَ وَبَعْدَ الْحَسَنِ الْحُسَيْنَ وَبَعْدَ الْحُسَيْنِ عَلِيَّ بْنَ الْحُسَيْنِ وَبَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ مُحَمَّدَ بْنَ عَلِيٍّ فَابْعَثْ إِلَيْهِ فَبَعَثَ ابْنُ حَزْمٍ إِلَى أَبِي فَأَرْسَلَنِي أَبِي بِالْكِتَابِ إِلَيْهِ حَتَّى دَفَعْتُهُ إِلَى ابْنِ حَزْمٍ فَقَالَ لَهُ بَعْضُنَا يَعْرِفُ هَذَا وُلْدُ الْحَسَنِ قَالَ نَعَمْ كَمَا يَعْرِفُونَ أَنَّ هَذَا لَيْلٌ وَلَكِنَّهُمْ يَحْمِلُهُمُ الْحَسَدُ وَلَوْ طَلَبُوا الْحَقَّ بِالْحَقِّ لَكَانَ خَيْراً لَهُمْ وَلَكِنَّهُمْ يَطْلُبُونَ الدُّنْيَا.

3. Muhammad ibn al-Hasan has narrated from Sahl from Muhammad ibn ‘Isa from Fadala ibn Ayyub from al-Husayn ibn abu al-‘ala’ who has said that he heard abu ‘Abdallah (a. s.) say the following. “’Umar ibn ‘ad al-‘Aziz wrote ibn Hazm to send him the endowment documents of Ali, ‘Umar and ‘Uthman. Inb Hazm sent a person to Zayd ibn al-Hassan (a. s.) who was the eldest among them and asked him about the documents. Zayd said, “The high authority after Ali was al-Hassan and after him al-Husayn and Ali ibn al-Husayn was after al-Husayn and after Ali ibn al-Husayn Muhammad ibn Ali was the high authority. Send to him. Ibn Hazm then sent to my father and my father sent me with document to him and I went and delivered it to ibn Hazm.” The narrator has said that some of our people asked The Imam (a. s.), “did the sons of al-Hassan (a. s.) know this.” The Imam (a. s.) said, “They knew it just as they know that this is night but envy influences them. Had they sought truth with truth it would have been better for them but they seek the worldly things. * Abu Baker ibn Muhammad ibn ’Amr ibn Hazm al-Ansari (37/657 -120/738), the judge of Madina from 87/706 appointed by ‘Umar ibn ‘Abdi al-‘Aziz when he was governor of Madina. When ‘Umar became the Caliph he also appointed ibn Hazm governor of Madina. (al-Tabari, vol.2, pp. ll91, 1255, 1305, 1346, 1372 - 1375, 1437, 1452; vol.3, p.2460; ibn al-Athir, vol.5, pp.55,67; Tahdhib al-Takdhib, vol. l2, pp.38 -40.

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu Ja‘far’s (a.s.) Divine Authority over the people after Ali ibn al-Husayn (a.s.) - Hadith 2257

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَى ابْنِ حَزْمٍ ثُمَّ ذَكَرَ مِثْلَهُ إِلا أَنَّهُ قَالَ بَعَثَ ابْنُ حَزْمٍ إِلَى زَيْدِ بْنِ الْحَسَنِ وَكَانَ أَكْبَرَ مِنْ أَبِي (عَلَيْهِ السَّلام )

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ مِثْلَهُ 4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from ‘Abd al-Karim ibn ‘Amr from ibn abu Ya‘fur who has said that he heard abu ‘Abdallah (a. s.) say the following. “ ‘Umar ibn ‘Abd al-‘Aziz wrote ibn Hazm. He then have narrated a hadith similar to the above one except that he has said, “Ibn Hazm sent to Zayd ibn al-Hassan who was older than my father.” A number of our people has narrated from Ahmad ibn Muhammad from al-Washsha’ a similar hadith.

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2258

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ نَظَرَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) يَمْشِي فَقَالَ تَرَى هَذَا هَذَا مِنَ الَّذِينَ قَالَ الله عَزَّ وَجَلَّ وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الارْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوارِثِينَ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from abu al-Sabbah al-Kinani who has said the following: “Abu Ja‘far (a. s.) looked at abu ‘Abdallah (a. s.) who was walking. The Imam (a. s.) said, ‘Do you see this (person)? This is of those about whom Allah, the Most Holy, the Most High, has said, “However, We have decided to grant a favor to the suppressed ones by appointing them leaders and heirs of the land,” [28:5]:

ضعيف

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2259

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَتْ أَبِي (عَلَيْهِ السَّلام) الْوَفَاةُ قَالَ يَا جَعْفَرُ أُوصِيكَ بِأَصْحَابِي خَيْراً قُلْتُ جُعِلْتُ فِدَاكَ وَالله لادَعَنَّهُمْ وَالرَّجُلُ مِنْهُمْ يَكُونُ فِي الْمِصْرِ فَلا يَسْأَلُ أَحَداً.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hisham ibn Salim from Abu ‘Abdallah (a. s.) who has said the following: "When my father was about to leave this world he said, 'O Ja‘far, I recommend you to be good to my companions.' I then said, “May I be your ransom, by Allah, I will educate them as such that in any city where any of them would live he would not need to ask others for knowledge (of religion).”

صحيح

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2260

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ لَهُ الْوَلَدُ يَعْرِفُ فِيهِ شِبْهَ خَلْقِهِ وَخُلُقِهِ وَشَمَائِلِهِ وَإِنِّي لاعْرِفُ مِنِ ابْنِي هَذَا شِبْهَ خَلْقِي وَخُلُقِي وَشَمَائِلِي يَعْنِي أَبَا عَبْدِ الله (عَلَيْهِ السَّلام )

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Muthanna from Sadir al-Sayrafi who has said that he heard Abu Ja‘far (a. s.) say the following: “It is part of the success of a man to have a child who is similar to his father physically, ethically and in good character. I do not know anyone more similar to me physically, ethically and in good character than this son of mine." (meaning thereby Abu ‘Abdallah (a. s.))

حسن على الظاهر

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2261

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ طَاهِرٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ جَعْفَرٌ (عَلَيْهِ السَّلام) فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذَا خَيْرُ الْبَرِيَّةِ أَوْ أَخْيَرُ.

4. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Tahir who has said the following: “Once I was in the presence of Abu Ja‘far (a. s.) when Ja‘far (a. s.) came. Abu Ja‘far (a. s.) said, “He (Ja‘far) is the best of the people or the best of best among them.”

مجهول

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2262

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ طَاهِرٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ جَعْفَرٌ (عَلَيْهِ السَّلام) فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذَا خَيْرُ الْبَرِيَّةِ.

5. Ahmad ibn Muhammad has narrated from Muhammad ibn Khalid from some of our people from Yunus ibn Ya‘qub from Tahir who has said the following: “Once I was in the presence of Abu Ja‘far (a. s.) when Ja‘far (a. s.) came. Abu Ja‘far (a. s.) said, “This (Ja‘far ) is the best of the people.”

مجهول

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2263

6ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ طَاهِرٍ قَالَ كُنْتُ قَاعِداً عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ جَعْفَرٌ (عَلَيْهِ السَّلام) فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذَا خَيْرُ الْبَرِيَّةِ.

6. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Fudayl ibn ‘Uthman from who has said the following. “Once I was in the presence of abu Ja‘far (a. s.) that Ja‘far (a. s.) came. Abu Ja‘far (a. s.) said, “This (Ja‘far) is the best of the people.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2264

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سُئِلَ عَنِ الْقَائِمِ (عَلَيْهِ السَّلام) فَضَرَبَ بِيَدِهِ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ هَذَا وَالله قَائِمُ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ عَنْبَسَةُ فَلَمَّا قُبِضَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَأَخْبَرْتُهُ بِذَلِكَ فَقَالَ صَدَقَ جَابِرٌ ثُمَّ قَالَ لَعَلَّكُمْ تَرَوْنَ أَنْ لَيْسَ كُلُّ إِمَامٍ هُوَ الْقَائِمَ بَعْدَ الامَامِ الَّذِي كَانَ قَبْلَهُ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Hisham ibn Salim from Jabur ibn Yazid al-Ju‘fi who has said the following: "A question was asked of Abu Ja‘far (a. s.) about al-Qa’im (the twelfth Imam (a. s.). He (Abu Ja‘far) tapped (at the shoulder of) Abu ‘Abdallah (a. s.) and said, 'This, by Allah, is the Qa’im (one who will establish the kingdom of Allah) of the family of Muhammad (s. w.).' ‘Anbasa has said, 'When Abu Ja‘far passed away, went to see Abu ‘Abdallah (a. s.) and told him of what I had heard (from Jabir). The Imam said, 'Jabir has spoken the truth.' He then said, 'You perhaps think that the every succeeding Imam after a preceding Imam is not al-Qa’im (also meaning the one who obeys and serves Allah).'

صحيح

Tacit and Explicit Testimony as proof of abu ‘Abdallah Ja‘far ibn Muhammad al-Sadiq’s (a.s.) Divine Authority over the people after Muhammad ibn Ali ibn al-Husayn (a.s.) - Hadith 2265

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الاعْلَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ أَبِي (عَلَيْهِ السَّلام) اسْتَوْدَعَنِي مَا هُنَاكَ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ ادْعُ لِي شُهُوداً فَدَعَوْتُ لَهُ أَرْبَعَةً مِنْ قُرَيْشٍ فِيهِمْ نَافِعٌ مَوْلَى عَبْدِ الله بْنِ عُمَرَ فَقَالَ اكْتُبْ هَذَا مَا أَوْصَى بِهِ يَعْقُوبُ بَنِيهِ يا بَنِيَّ إِنَّ الله اصْطَفى‏ لَكُمُ الدِّينَ فَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ وَأَوْصَى مُحَمَّدُ بْنُ عَلِيٍّ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ وَأَمَرَهُ أَنْ يُكَفِّنَهُ فِي بُرْدِهِ الَّذِي كَانَ يُصَلِّي فِيهِ الْجُمُعَةَ وَأَنْ يُعَمِّمَهُ بِعِمَامَتِهِ وَأَنْ يُرَبِّعَ قَبْرَهُ وَيَرْفَعَهُ أَرْبَعَ أَصَابِعَ وَأَنْ يَحُلَّ عَنْهُ أَطْمَارَهُ عِنْدَ دَفْنِهِ ثُمَّ قَالَ لِلشُّهُودِ انْصَرِفُوا رَحِمَكُمُ الله فَقُلْتُ لَهُ يَا أَبَتِ بَعْدَ مَا انْصَرَفُوا مَا كَانَ فِي هَذَا بِأَنْ تُشْهِدَ عَلَيْهِ فَقَالَ يَا بُنَيَّ كَرِهْتُ أَنْ تُغْلَبَ وَأَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ إِلَيْهِ فَأَرَدْتُ أَنْ تَكُونَ لَكَ الْحُجَّةُ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from ‘Abd al-A‘la from abu ‘Abdallah (a. s.) who has said the following. “My father entrusted me with all that is there (the sacred objects inherited from the prophets such as directive wills etc.). When he was about to leave this world, he asked me to call for him a few people to bear testimony. I then called for him four people from Quraysh among them was Nafi‘ Mawla ‘Abdallah ibn ‘Umar. He then said, “Write down: This is (like) what was the directive will of Jacob to his sons, “My sons, God has chosen this religion for you. You must not leave this world unless you are a Muslim (submitted to the will of the Lord of the Universe).” (2:132). Muhammad ibn Ali has recommended Ja‘far ibn Muhammad in his directive will and commands him to shroud him with his gown with which he would [erform his prayers on Fridays and prepare a turban for him out of his own turban. That he should shape his grave squirely and raise it four inches from the ground and open the knots of from all ends of his shroud when it is to bury him. Then he said to the testimony bearers, “You may go now, may Allah bless you.” I then asked him after they had left, “O father, you did not need to make a will for such matters.” He said, “My son, I did not like when you will be over come they would say, “No directive will was made in his favor.” I just wanted to establish a defence authority in your favor.”

مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2266

1ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله الْقَلاءِ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) خُذْ بِيَدِي مِنَ النَّارِ مَنْ لَنَا بَعْدَكَ فَدَخَلَ عَلَيْهِ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَهُوَ يَوْمَئِذٍ غُلامٌ فَقَالَ هَذَا صَاحِبُكُمْ فَتَمَسَّكْ بِهِ.

1. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ‘Abdallah al-Qalla’ from al-Fayd ibn al-Mukhtar who has said the following. “I said to abu ‘Abdallah (a. s.), ‘Please, take my hand out of fire. Who is for us after you (leave this world)?” Then abu Ibrahim (Musa ibn Ja‘far (a. s.) came and he was a young boy in those days. The Imam (a. s.) said, “This is your companion hold fast to him.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2267

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ ثُبَيْتٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَسْأَلُ الله الَّذِي رَزَقَ أَبَاكَ مِنْكَ هَذِهِ الْمَنْزِلَةَ أَنْ يَرْزُقَكَ مِنْ عَقِبِكَ قَبْلَ الْمَمَاتِ مِثْلَهَا فَقَالَ قَدْ فَعَلَ الله ذَلِكَ قَالَ قُلْتُ مَنْ هُوَ جُعِلْتُ فِدَاكَ فَأَشَارَ إِلَى الْعَبْدِ الصَّالِحِ وَهُوَ رَاقِدٌ فَقَالَ هَذَا الرَّاقِدُ وَهُوَ غُلامٌ.

2. A number of our people has narrated Ahmad ibn Muhammad from Ali ibn al-Hakam from Abu Ayyub al-Khazzaz from Thubayt from Mua‘dh ibn Kathir who has said the following: "I said to Abu ‘Abdallah (a. s.), ‘I pray to Allah who has granted your father because of you such a high position to grant you also such high position through your successor before you will leave this world.' He then said, 'Allah has already granted such favor.' The narrator has said that he then asked the Imam (a. s.), 'Who is he, ‘May I be your ransom?' He pointed out towards the pious servant (of Allah), who was asleep, saying this man who is asleep. He was a young boy.”

حسن

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2268

3ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبُو عَلِيٍّ الارَّجَانِيُّ الْفَارِسِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ عَبْدَ الرَّحْمَنِ فِي السَّنَةِ الَّتِي أُخِذَ فِيهَا أَبُو الْحَسَنِ الْمَاضِي (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ إِنَّ هَذَا الرَّجُلَ قَدْ صَارَ فِي يَدِ هَذَا وَمَا نَدْرِي إِلَى مَا يَصِيرُ فَهَلْ بَلَغَكَ عَنْهُ فِي أَحَدٍ مِنْ وُلْدِهِ شَيْ‏ءٌ فَقَالَ لِي مَا ظَنَنْتُ أَنَّ أَحَداً يَسْأَلُنِي عَنْ هَذِهِ الْمَسْأَلَةِ دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ فِي مَنْزِلِهِ فَإِذَا هُوَ فِي بَيْتٍ كَذَا فِي دَارِهِ فِي مَسْجِدٍ لَهُ وَهُوَ يَدْعُو وَعَلَى يَمِينِهِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) يُؤَمِّنُ عَلَى دُعَائِهِ فَقُلْتُ لَهُ جَعَلَنِيَ الله فِدَاكَ قَدْ عَرَفْتَ انْقِطَاعِي إِلَيْكَ وَخِدْمَتِي لَكَ فَمَنْ وَلِيُّ النَّاسِ بَعْدَكَ فَقَالَ إِنَّ مُوسَى قَدْ لَبِسَ الدِّرْعَ وَسَاوَى عَلَيْهِ فَقُلْتُ لَهُ لا أَحْتَاجُ بَعْدَ هَذَا إِلَى شَيْ‏ءٍ.

3. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad who has said the following. “Abu Ali al-Arjani al-Farisi narrated to me from ‘Abd al-Rahman al- Hajjaj in the year ( 179 AH /795 AD) in which former abu al-Hasan, Imam Musa (a. s.) was detained. I (Hajjaj) said to him (‘Abd al-Rahman), “This man (abu al-Hassan Musa (a. s.) has been detained in his (Mansur, current ruler) hands. We do not know how his conditions are. Have you heard anything from him about his sons?” He (‘Abd al-Rahman) said to me, “I did not think anyone would ask me about this issue. Once I went to see Ja‘far ibn Muhammad (a. s.) in his home. He was in such and such a room at the prayer area. He was praying to Allah and on his right side was Musa ibn Ja‘far (a. s.) saying Amen for his prayer. I said to him, ‘May Allah take my soul in service for your cause, you know my having cutoff from all others to serve you, who will be the Wali Leader with Divine Authority for people after you?” He replied, “Musa has dressed up in this coat of arms and it has perfectly fitted him.” I then said to him, “I will not need anything after this.”

مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2269

4ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى الصَّيْقَلِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَدَخَلَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَهُوَ غُلامٌ فَقَالَ اسْتَوْصِ بِهِ وَضَعْ أَمْرَهُ عِنْدَ مِنْ تَثِقُ بِهِ مِنْ أَصْحَابِكَ.

4. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Musa as.-Sayqal from al-Mufaddal ibn ‘Umar who has said the following. “Once I was in the presence of abu ‘Abdallah (a. s.) that abu Ibrahim came and was a young boy. He (abu ‘Abdallah ) said (to me), “Accept my directive will about him (Musa ibn Ja‘far) and discuss his task (Leadership with Divine Authority) with your reliable companions.” :

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2270

5ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ جَعْفَرٍ قَالَ كُنْتُ عِنْدَ أَبِي يَوْماً فَسَأَلَهُ عَلِيُّ بْنُ عُمَرَ بْنِ عَلِيٍّ فَقَالَ جُعِلْتُ فِدَاكَ إِلَى مَنْ نَفْزَعُ وَيَفْزَعُ النَّاسُ بَعْدَكَ فَقَالَ إِلَى صَاحِبِ الثَّوْبَيْنِ الاصْفَرَيْنِ وَالْغَدِيرَتَيْنِ يَعْنِي الذُّؤَابَتَيْنِ وَهُوَ الطَّالِعُ عَلَيْكَ مِنْ هَذَا الْبَابِ يَفْتَحُ الْبَابَيْنِ بِيَدِهِ جَمِيعاً فَمَا لَبِثْنَا أَنْ طَلَعَتْ عَلَيْنَا كَفَّانِ آخِذَةً بِالْبَابَيْنِ فَفَتَحَهُمَا ثُمَّ دَخَلَ عَلَيْنَا أَبُو إِبْرَاهِيمَ.

5. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Ya‘qub ibn Ja‘far al-Ja‘fari who has said that Ishaq ibn Ja‘far (a. s.) said to me the following. “One day I was in the presence of my father that Ali ibn ‘Umar ibn Ali asked him this question. “‘May Allah take my soul in service for your cause, “from who should we seek help and the people seek help and assistance after you (leave this world)?” He (The Imam (a. s.) said, you must seek refuge and guidance from the man who has two yellow clothes on him and a twine bunch of hair who will shortly appear to you from this door, opening the both halves of the door with his hand together.” We did not wait very long that there appeared two palms holding both halves of the door and opened them. Thereafter came to us abu Ibrahim (a. s.).”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2271

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لَهُ مَنْصُورُ بْنُ حَازِمٍ بِأَبِي أَنْتَ وَأُمِّي إِنَّ الانْفُسَ يُغْدَى عَلَيْهَا وَيُرَاحُ فَإِذَا كَانَ ذَلِكَ فَمَنْ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِذَا كَانَ ذَلِكَ فَهُوَ صَاحِبُكُمْ وَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) الايْمَنِ فِي مَا أَعْلَمُ وَهُوَ يَوْمَئِذٍ خُمَاسِيٌّ وَعَبْدُ الله بْنُ جَعْفَرٍ جَالِسٌ مَعَنَا.

6. Ali ibn Ibrahim has narrated from his father from ibn abu Najran from Safwan al-Jammal from abu ‘Abdallah (a. s.). Safwan has said the following. “Mansur ibn Hazim said to him, ‘May Allah take my soul in service for your cause, the (human) souls pass through mornings and evenings if that (death for you) comes then who (will be the Imam)?” Abu ‘Abdallah (a. s.) then said, “If that happens then he is your companion.” He tapped the right shoulder of abu al-Hassan with his hand, as I know. He was five (feet tall or years old) at that time and ‘Abdallah ibn Ja‘far was also present with us.”

حسن

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2272

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَلا أَرَانِي الله ذَلِكَ فَبِمَنْ أَئْتَمُّ قَالَ فَأَوْمَأَ إِلَى ابْنِهِ مُوسَى (عَلَيْهِ السَّلام) قُلْتُ فَإِنْ حَدَثَ بِمُوسَى حَدَثٌ فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ قُلْتُ فَإِنْ حَدَثَ بِوَلَدِهِ حَدَثٌ وَتَرَكَ أَخاً كَبِيراً وَابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ ثُمَّ قَالَ هَكَذَا أَبَداً قُلْتُ فَإِنْ لَمْ أَعْرِفْهُ وَلا أَعْرِفْ مَوْضِعَهُ قَالَ تَقُولُ اللهمَّ إِنِّي أَتَوَلَّى مَنْ بَقِيَ مِنْ حُجَجِكَ مِنْ وُلْدِ الامَامِ الْمَاضِي فَإِنَّ ذَلِكَ يُجْزِيكَ إِنْ شَاءَ الله.

7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Najran from ‘Isa ibn ‘Abdallah ibn Muhammad ibn ‘Umar ibn Ali ibn abu Talib (a. s.) who has said the following. “I said to abu ‘Abdallah (a. s.). “If something would happen (death of Imam), may Allah will not make me experience it, then who must I follow as my Imam?” The narrator has said that he pointed to his son Musa (a. s.). I then asked, “What if something will happen to Musa (a. s.) then who must I follow as my Imam?” The Imam (a. s.) said, “Follow his sons. Then he said, “In this way for ever.” I then asked, “What if I will not know him and will not know his place?” The Imam (a. s.) said, “Say, ‘O Lord, I love and take as my guardian whoever is left (on earth) as your authority of the sons of the preceding Imam. This will be enough for you if Allah would so will.”

مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2273

-أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله الْقَلاءِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ ذَكَرَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) وَهُوَ يَوْمَئِذٍ غُلامٌ فَقَالَ هَذَا الْمَوْلُودُ الَّذِي لَمْ يُولَدْ فِينَا مَوْلُودٌ أَعْظَمُ بَرَكَةً عَلَى شِيعَتِنَا مِنْهُ ثُمَّ قَالَ لِي لا تَجْفُوا إِسْمَاعِيلَ.

8. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ‘Abdallah al-Qalla’ from al-Mufaddal ibn ‘Umar who has said the following. “Abu ‘Abdallah (a. s.) spoke of abu al-Hassan (a. s.) and he was a young boy in those days. He said, “This is a child that no other child born to us has been of such a greater blessing to our followers than him.” The Imam (a. s.) then said to me, “Do not be harsh with Isma‘il.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2274

9ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ فَيْضِ بْنِ الْمُخْتَارِ فِي حَدِيثٍ طَوِيلٍ فِي أَمْرِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) حَتَّى قَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هُوَ صَاحِبُكَ الَّذِي سَأَلْتَ عَنْهُ فَقُمْ إِلَيْهِ فَأَقِرَّ لَهُ بِحَقِّهِ فَقُمْتُ حَتَّى قَبَّلْتُ رَأْسَهُ وَيَدَهُ وَدَعَوْتُ الله عَزَّ وَجَلَّ لَهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَمَا إِنَّهُ لَمْ يُؤْذَنْ لَنَا فِي أَوَّلَ مِنْكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأُخْبِرُ بِهِ أَحَداً فَقَالَ نَعَمْ أَهْلَكَ وَوُلْدَكَ وَكَانَ مَعِي أَهْلِي وَوُلْدِي وَرُفَقَائِي وَكَانَ يُونُسُ بْنُ ظَبْيَانَ مِنْ رُفَقَائِي فَلَمَّا أَخْبَرْتُهُمْ حَمِدُوا الله عَزَّ وَجَلَّ وَقَالَ يُونُسُ لا وَالله حَتَّى أَسْمَعَ ذَلِكَ مِنْهُ وَكَانَتْ بِهِ عَجَلَةٌ فَخَرَجَ فَاتَّبَعْتُهُ فَلَمَّا انْتَهَيْتُ إِلَى الْبَابِ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَهُ وَقَدْ سَبَقَنِي إِلَيْهِ يَا يُونُسُ الامْرُ كَمَا قَالَ لَكَ فَيْضٌ قَالَ فَقَالَ سَمِعْتُ وَأَطَعْتُ فَقَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) خُذْهُ إِلَيْكَ يَا فَيْضُ.

9. Muhammad ibn Yahya and Ahmad ibn Idris have narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn al-Husayn from Ahmad ibn al-Hassan al-Maythami from Fayd ibn al-Mukhtar, in a lengthy hadith on the affair of Abu al-Hassan (a. s.). In it Abu ‘Abdallah (a. s.) has said to the narrator: “He is your Master of who you asked. Stand up for him and acknowledge his rights.” I then stood up and kissed his head and hand and prayed to Allah, the Most Holy, the Most High, for him.” Abu ‘Abdallah (a. s.) then said, “Keep in mind that permission is not given to us to speak about him to anyone before you.” The narrator has said that he then said (to the Imam (a. s.)), “‘May Allah take my soul in service for your cause, can I inform anyone about him?” The Imam (a. s.) said, “Yes, you may inform your family and sons.” With me there were my family, sons and friends and of my friends there was Yunus ibn al-Dhabyan. When I informed them they all thanked Allah, the Most Holy, the Most High. Yunus said, “No, by Allah, I must hear that from him.“ He was in a hurry. He went and I followed him. When I reached the door I heard Abu ‘Abdallah (a. s.) say to him,- he had reached him before I-, “O Yunus, the matter is as Fayd told you.” The narrator has said that he (Yunus) then said, “I have heard it and I have obeyed.” Abu ‘Abdallah (a. s.) then said, “Take him with you, O Fayd.”

موثق

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2275

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ فُضَيْلٍ عَنْ طَاهِرٍ عَنْ أَبِي عَبْدِ الله قَالَ كَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَلُومُ عَبْدَ الله وَيُعَاتِبُهُ وَيَعِظُهُ وَيَقُولُ مَا مَنَعَكَ أَنْ تَكُونَ مِثْلَ أَخِيكَ فَوَ الله إِنِّي لاعْرِفُ النُّورَ فِي وَجْهِهِ فَقَالَ عَبْدُ الله لِمَ أَ لَيْسَ أَبِي وَأَبُوهُ وَاحِداً وَأُمِّي وَأُمُّهُ وَاحِدَةً فَقَالَ لَهُ أَبُو عَبْدِ الله إِنَّهُ مِنْ نَفْسِي وَأَنْتَ ابْنِي.

10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ja‘far ibn Bashir from Fudayl from Tahir from Abu ‘Abdallah (a. s.). He has said that Abu ‘Abdallah (a. s.) would blame ‘Abdallah, show him his anger and advise him saying, “What is the matter that you are not like your brother (Isma'il)? By Allah, I observe light in his face.” ‘Abdallah then said, “Why? Are his father my father not the same? Are my mother and his mother not the same?” Abu ‘Abdallah (a. s.) then said, “He from my soul and you are my son.”

مجهول أو حسن كما مر

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2276

11ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَعْقُوبَ السَّرَّاجِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَهُوَ وَاقِفٌ عَلَى رَأْسِ أَبِي الْحَسَنِ مُوسَى وَهُوَ فِي الْمَهْدِ فَجَعَلَ يُسَارُّهُ طَوِيلاً فَجَلَسْتُ حَتَّى فَرَغَ فَقُمْتُ إِلَيْهِ فَقَالَ لِي ادْنُ مِنْ مَوْلاكَ فَسَلِّمْ فَدَنَوْتُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلامَ بِلِسَانٍ فَصِيحٍ ثُمَّ قَالَ لِيَ اذْهَبْ فَغَيِّرِ اسْمَ ابْنَتِكَ الَّتِي سَمَّيْتَهَا أَمْسِ فَإِنَّهُ اسْمٌ يُبْغِضُهُ الله وَكَانَ وُلِدَتْ لِيَ ابْنَةٌ سَمَّيْتُهَا بِالْحُمَيْرَاءِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) انْتَهِ إِلَى أَمْرِهِ تُرْشَدْ فَغَيَّرْتُ اسْمَهَا.

11. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Muhammad ibn Sinan from Ya‘qub al-Sarraj who has said the following. “Once I went to see abu ‘Abdallah (a. s.) who was standing by the cradle of abu al-Hassan. He began to speak secretly to him for a long time. I sat there until he was free. I then stood for him and he said to me, “Come close to your Mawla (master and Leader with Divine Authority).” I went close and said greetings. He answered my greetings very clearly and then he said to me, “Go and change the name of your daughter that you named just yesterday. It is a name makes Allah angry.” A girl was born to us and I had named her al-Humayra’.” Abu ‘Abdallah (a. s.) said to me, “Follow his command you will have the right guidance.” I then changed her name.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2277

12ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ دَعَا أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَوْماً وَنَحْنُ عِنْدَهُ فَقَالَ لَنَا عَلَيْكُمْ بِهَذَا فَهُوَ وَالله صَاحِبُكُمْ بَعْدِي.

12. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from ibn Muskan from Sulayman ibn Khalid who has said the following. “Abu ‘Abdallah (a. s.) one day called abu al-Hassan (a. s.) while we were in his presence and said to us, “You must take hold of this man. He, by Allah, will be your Master after me.”

صحيح

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2278

13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ عَنْ أَبِي أَيُّوبَ النَّحْوِيِّ قَالَ بَعَثَ إِلَيَّ أَبُو جَعْفَرٍ الْمَنْصُورُ فِي جَوْفِ اللَّيْلِ فَأَتَيْتُهُ فَدَخَلْتُ عَلَيْهِ وَهُوَ جَالِسٌ عَلَى كُرْسِيٍّ وَبَيْنَ يَدَيْهِ شَمْعَةٌ وَفِي يَدِهِ كِتَابٌ قَالَ فَلَمَّا سَلَّمْتُ عَلَيْهِ رَمَى بِالْكِتَابِ إِلَيَّ وَهُوَ يَبْكِي فَقَالَ لِي هَذَا كِتَابُ مُحَمَّدِ بْنِ سُلَيْمَانَ يُخْبِرُنَا أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ قَدْ مَاتَ فَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ ثَلاثاً وَأَيْنَ مِثْلُ جَعْفَرٍ ثُمَّ قَالَ لِيَ اكْتُبْ قَالَ فَكَتَبْتُ صَدْرَ الْكِتَابِ ثُمَّ قَالَ اكْتُبْ إِنْ كَانَ أَوْصَى إِلَى رَجُلٍ وَاحِدٍ بِعَيْنِهِ فَقَدِّمْهُ وَاضْرِبْ عُنُقَهُ قَالَ فَرَجَعَ إِلَيْهِ الْجَوَابُ أَنَّهُ قَدْ أَوْصَى إِلَى خَمْسَةٍ وَاحِدُهُمْ أَبُو جَعْفَرٍ الْمَنْصُورُ وَمُحَمَّدُ بْنُ سُلَيْمَانَ وَعَبْدُ الله وَمُوسَى وَحَمِيدَةُ.

13. Ali ibn Muhammad has narrated from Sahl or an other person, from Muhammad ibn al-Walid from Yunus from Dawud ibn Zurbi from abu Ayyub al-Nahwi who has said the following. “Abu Ja‘far, al-Mansur summoned me in the middle of the night and I went to see him. When met him he was sitting in a chair. Before him there was a candle and a letter in his hand. The narrator has said that I greeted him and he threw the letter to me while was weeping. He said, “This is a letter of Muhammad ibn Sulayman in which he has informed us that abu Ja‘far ibn Muhammad (a. s.) has died. We are for Allah and to Him we will all return. He said it three times. Where is anyone like Ja‘far? “ Then he said to me, “Write down.” The narrator has said that I then wrote. I wrote the introduction of the letter. He (Mansur) said, “Write to ask if he has left a directive will to any man particularly, if so summon him and kill him.” He has said that reply to hisletter came back that said the Imam (a. s.) has in fact, left a will to five people and one of them is abu Ja‘far al-Mansur, Muhammad ibn Sulayman, ‘Abdallah, Musa and Hamida.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2279

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ بِنَحْوٍ مِنْ هَذَا إِلا أَنَّهُ ذَكَرَ أَنَّهُ أَوْصَى إِلَى أَبِي جَعْفَرٍ الْمَنْصُورِ وَعَبْدِ الله وَمُوسَى وَمُحَمَّدِ بْنِ جَعْفَرٍ وَمَوْلىً لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فَقَالَ أَبُو جَعْفَرٍ لَيْسَ إِلَى قَتْلِ هَؤُلاءِ سَبِيلٌ.

14. Ali ibn Ibrahim has narrated from his father from al-Nadr ibn Suwayd has narrated a similar hadith as the above except that he has said, “He left a will to abu Ja‘far, al-Mansur, ‘Abdallah , Musa, Muhammad ibn Ja‘far and Mawla of abu ‘Abdallah (a. s.). Abu Ja‘far then said, “There is no way to kill these people.”

إما مرسل أو مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2280

15ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ صَاحِبِ هَذَا الامْرِ فَقَالَ إِنَّ صَاحِبَ هَذَا الامْرِ لا يَلْهُو وَلا يَلْعَبُ وَأَقْبَلَ أَبُو الْحَسَنِ مُوسَى وَهُوَ صَغِيرٌ وَمَعَهُ عَنَاقٌ مَكِّيَّةٌ وَهُوَ يَقُولُ لَهَا اسْجُدِي لِرَبِّكِ فَأَخَذَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَضَمَّهُ إِلَيْهِ وَقَالَ بِأَبِي وَأُمِّي مَنْ لا يَلْهُو وَلا يَلْعَبُ.

15. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ali ibn al-Hassan from Safwan al-Jammal who has said the following. “I asked abu ‘Abdallah (a. s.) about the in charge of this matter (Leadership with Divine Authority) nad he said. “ The in charge of the task does not trifle or play. At this time abu al-Hassan, Musa came. He was very small. With him there was a baby goat of Makka and he was saying to her, “Prostrate before your Lord. Abu ‘Abdallah then took him and hugged him and said, “May Allah take my soul and the souls of my parents in service for the cause of one who does not trifle and engage in amusement.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu al-Hassan Musa’s (a.s.) Divine Authority over the people after abu ‘Abdallah (a.s.) - Hadith 2281

16ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عُبَيْسِ بْنِ هِشَامٍ قَالَ حَدَّثَنِي عُمَرُ الرُّمَّانِيُّ عَنْ فَيْضِ بْنِ الْمُخْتَارِ قَالَ إِنِّي لَعِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذْ أَقْبَلَ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) وَهُوَ غُلامٌ فَالْتَزَمْتُهُ وَقَبَّلْتُهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَنْتُمُ السَّفِينَةُ وَهَذَا مَلاحُهَا قَالَ فَحَجَجْتُ مِنْ قَابِلٍ وَمَعِي أَلْفَا دِينَارٍ فَبَعَثْتُ بِأَلْفٍ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَأَلْفٍ إِلَيْهِ فَلَمَّا دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يَا فَيْضُ عَدَلْتَهُ بِي قُلْتُ إِنَّمَا فَعَلْتُ ذَلِكَ لِقَوْلِكَ فَقَالَ أَمَا وَالله مَا أَنَا فَعَلْتُ ذَلِكَ بَلِ الله عَزَّ وَجَلَّ فَعَلَهُ بِهِ.

16. Ali ibn Muhammad has narrated from one of our people from ‘Ubays ibn Hisham that ‘Umar al-Rummaniy narrated to from Fayd ibn al-Mukhtar the following. “Once when I was in the presence of abu ‘Abdallah (a. s.) that abu al-Hassan Musa (a. s.) came and he was a young boy. I held and kissed him. Abu ‘Abdallah (a. s.) said, “You are the ark and he is the captain.” The narrator has said that he wen to perform Hajj next year and I had two thousand Dinars. I sent one thousand toabu ‘Abdallah (a. s.) and one thousand to him (abu al-Hassan). When went to see abu ‘Abdallah (a. s.) he said, “You have considered him equal to me.” I said, “I did so because of your words.” He then said, “I swear by Allah, I did not do so, in fact, Allah, the Most Holy, the Most High, has done it for him (abu al-Hassan Musa (a. s.).”

مرسل

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2282

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ كُنْتُ أَنَا وَهِشَامُ بْنُ الْحَكَمِ وَعَلِيُّ بْنُ يَقْطِينٍ بِبَغْدَادَ فَقَالَ عَلِيُّ بْنُ يَقْطِينٍ كُنْتُ عِنْدَ الْعَبْدِ الصَّالِحِ جَالِساً فَدَخَلَ عَلَيْهِ ابْنُهُ عَلِيٌّ فَقَالَ لِي يَا عَلِيَّ بْنَ يَقْطِينٍ هَذَا عَلِيٌّ سَيِّدُ وُلْدِي أَمَا إِنِّي قَدْ نَحَلْتُهُ كُنْيَتِي فَضَرَبَ هِشَامُ بْنُ الْحَكَمِ بِرَاحَتِهِ جَبْهَتَهُ ثُمَّ قَالَ وَيْحَكَ كَيْفَ قُلْتَ فَقَالَ عَلِيُّ بْنُ يَقْطِينٍ سَمِعْتُ وَالله مِنْهُ كَمَا قُلْتُ فَقَالَ هِشَامٌ أَخْبَرَكَ أَنَّ الامْرَ فِيهِ مِنْ بَعْدِهِ. أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ كُنْتُ عِنْدَ الْعَبْدِ الصَّالِحِ وَفِي نُسْخَةِ الصَّفْوَانِيِّ قَالَ كُنْتُ أَنَا ثُمَّ ذَكَرَ مِثْلَهُ.

1. Muhammad ibn Yabya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Husayn ibn Nu‘aym al-Sahhaf who has said the following. “I, Hisham ibn al-Hakam and ali ibn Yaqtin were in Baghdad. Ali ibn Yaqtin said, ‘Iwas in the presence of the pious servant (of Allah) and his son Ali came. He then said to me, “O Ali ibn Yaqtin, this the sayyid (leader) of my children and have gifted him with my own Kunya. (the Arabic expression used to address people, ‘O father of so and so, etc.). Hisham tapped his forehead with his palm and said, “fie up on you how did you say that? Ali ibn Yaqtin said, “I heard, by Allah, from him just as I said.” Hisham then said, “I can tell you that the task (Leadership with Divine Authority) will be with him after him.” Ahmad ibn Mihran has narrated from Muhammad ibn Ali from al-Husayn ibn Nu‘aym al-Sahhaf who has said the following. “Once I was in the presence of the pious servant (of Allah). In al-Safwani manuscript it says, “I was then he relates the rest of the above hadith.”

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2283

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ نُعَيْمٍ الْقَابُوسِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ ابْنِي عَلِيّاً أَكْبَرُ وُلْدِي وَأَبَرُّهُمْ عِنْدِي وَأَحَبُّهُمْ إِلَيَّ وَهُوَ يَنْظُرُ مَعِي فِي الْجَفْرِ وَلَمْ يَنْظُرْ فِيهِ إِلا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ.

2. A number of our people has narrated from Ahmad ibn Muhammad from Mu‘awiya ibn Hakim from Nu‘aym al-Qabusi from abu al-Hassan (a. s.) who has said the following. “My son, Ali is the eldest of my sons and the most virtuous among them to me and the most beloved of them to me. He looks into the Jafr (a secret source of knowledge) with me. No one looks into it except a prophet or the executor of the will of a prophet.”

موثق

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2284

3ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَإِسْمَاعِيلَ بْنِ عَبَّادٍ الْقَصْرِيِّ جَمِيعاً عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ إِنِّي قَدْ كَبِرَ سِنِّي فَخُذْ بِيَدِي مِنَ النَّارِ قَالَ فَأَشَارَ إِلَى ابْنِهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ هَذَا صَاحِبُكُمْ مِنْ بَعْدِي.

3. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Sinan and Isma‘il ibn ‘Abbad al-Qasri, all from Dawud al-Raqqi who has said the following. “I said to abu Ibrahim (a. s.), ‘May Allah take my soul in service for your cause, I have become old, take my hand out of fire.” The narrator has said that the Imam (a. s.) pointed to his son, abu al-Hassan (a. s.) and then said, “This is your guardian after me.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2285

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنِ الْحَسَنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لابِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) أَ لا تَدُلُّنِي إِلَى مَنْ آخُذُ عَنْهُ دِينِي فَقَالَ هَذَا ابْنِي عَلِيٌّ إِنَّ أَبِي أَخَذَ بِيَدِي فَأَدْخَلَنِي إِلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا بُنَيَّ إِنَّ الله عَزَّ وَجَلَّ قَالَ إِنِّي جاعِلٌ فِي الارْضِ خَلِيفَةً وَإِنَّ الله عَزَّ وَجَلَّ إِذَا قَالَ قَوْلاً وَفَى بِهِ.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from al-Hassan from Ibn Abi ‘Umayr from Muhammad ibn Ishaq ibn ‘Ammar who has said the following: “I said to Abu al-Hassan the 1st (a. s.) 'Would you guide me to a person from whom I could learn my religion?'” He (the Imam) said, “This is my son Ali. My father took my hand until we were at the grave of the Messenger of Allah (s. a. w) and said, “My son, Allah, the Most Holy, the Most High, has said, “. . I am appointing someone as my deputy on earth,. .” (2:30) When Allah, the Most Holy, the Most High, says a word He keeps His word.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2286

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لابِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) إِنِّي قَدْ كَبِرَتْ سِنِّي وَدَقَّ عَظْمِي وَإِنِّي سَأَلْتُ أَبَاكَ (عَلَيْهِ السَّلام) فَأَخْبَرَنِي بِكَ فَأَخْبِرْنِي مَنْ بَعْدَكَ فَقَالَ هَذَا أَبُو الْحَسَنِ الرِّضَا.

5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hassan ibn al-Husayn al-Lu’lu’i from Yahya ibn ‘Amr from Dawud al-Raqqi who has said the following. “I said to abu al-Hassan a Musa (a. s.), ‘I have grown old and my bones are weakening. I asked your father (a. s.) and he informed me about you. Would you also inform me (about the Imam after you).” The Imam (a. s.) said, “This abu al-Hassan al-Rida.”

مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2287

6ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ وَكَانَ مِنَ الْوَاقِفَةِ قَالَ دَخَلْتُ عَلَى أَبِي إِبْرَاهِيمَ وَعِنْدَهُ ابْنُهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ لِي يَا زِيَادُ هَذَا ابْنِي فُلانٌ كِتَابُهُ كِتَابِي وَكَلامُهُ كَلامِي وَرَسُولُهُ رَسُولِي وَمَا قَالَ فَالْقَوْلُ قَوْلُهُ.

6. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Ziyad ibn Marwan al-Qandi, from the Waqifa sect who has said the following. “Once I went to see abu Ibrahim at that time his son abu al-Hassan al-Rida was with him. The Imam (a. s.) said to me, “O Ziyad, this is my son so and so. His writing is my writing, his words are my words, his messenger is my messenger and the true words are his words.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2288

7ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ حَدَّثَنِي الْمَخْزُومِيُّ وَكَانَتْ أُمُّهُ مِنْ وُلْدِ جَعْفَرِ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَالَ بَعَثَ إِلَيْنَا أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) فَجَمَعَنَا ثُمَّ قَالَ لَنَا أَ تَدْرُونَ لِمَ دَعَوْتُكُمْ فَقُلْنَا لا فَقَالَ اشْهَدُوا أَنَّ ابْنِي هَذَا وَصِيِّي وَالْقَيِّمُ بِأَمْرِي وَخَلِيفَتِي مِنْ بَعْدِي مَنْ كَانَ لَهُ عِنْدِي دَيْنٌ فَلْيَأْخُذْهُ مِنِ ابْنِي هَذَا وَمَنْ كَانَتْ لَهُ عِنْدِي عِدَةٌ فَلْيُنْجِزْهَا مِنْهُ وَمَنْ لَمْ يَكُنْ لَهُ بُدٌّ مِنْ لِقَائِي فَلا يَلْقَنِي إِلا بِكِتَابِهِ.

7. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Fudayl who has said that al-Makhdhumi whose mother was one of the children of Ja‘far ibn abu Talib has narrated the following. “Abu al-Hassan Musa (a. s.) once called all of us to see him. We all gathered and then he said to us, “Do you know why have I called you?” We said, “We do not know.” He then said, “Bear testimony that this my son is the executor of my will, the director of my affairs and the succeeding Imam (a. s.). Whoever has a loan due on me should demand from my son, this one. To whoever I may have promised anything should also acquire from him. Whoever must see me must not come to see me with writing from him.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2289

8ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَعَلِيِّ بْنِ الْحَكَمِ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ خَرَجَتْ إِلَيْنَا أَلْوَاحٌ مِنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) وَهُوَ فِي الْحَبْسِ عَهْدِي إِلَى أَكْبَرِ وُلْدِي أَنْ يَفْعَلَ كَذَا وَأَنْ يَفْعَلَ كَذَا وَفُلانٌ لا تُنِلْهُ شَيْئاً حَتَّى أَلْقَاكَ أَوْ يَقْضِيَ الله عَلَيَّ الْمَوْتَ.

8. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Muhammad ibn Sinan and Ali ibn al-Hakam all from al-Husayn ibn al-Mukhtar who has said the following. “Certain tablets came out to us from abu al-Hassan (a. s.), when he was in jail, that said, “My instructions and directives to my eldest son to do so and so. As far so and so is concerned, do not give him anything until I will meet you or Allah will decree otherwise.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2290

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ خَرَجَ إِلَيْنَا مِنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بِالْبَصْرَةِ أَلْوَاحٌ مَكْتُوبٌ فِيهَا بِالْعَرْضِ عَهْدِي إِلَى أَكْبَرِ وُلْدِي يُعْطَى فُلانٌ كَذَا وَفُلانٌ كَذَا وَفُلانٌ كَذَا وَفُلانٌ لا يُعْطَى حَتَّى أَجِي‏ءَ أَوْ يَقْضِيَ الله عَزَّ وَجَلَّ عَلَيَّ الْمَوْتَ إِنَّ الله يَفْعَلُ مَا يَشَاءُ.

9. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abdallah ibn al-Mughirah from al-Husayn ibn al-Mukhtar who has said the following. “In Basra (wherein the Imam (a. s.) was imprisoned) certain tablets came out to us from abu al-Hassan (a. s.) on which, it was written horizontally, ‘My instructions and directives to the my eldest son (Ali ibn Musa al-Rida (a. s.) who should give such and such to so and so. As far so and so is concerned do not give him anything until I will come or Allah, the Most Holy, the Most High, will decree that I must die, Allah certainly does what He wills.”

موثق

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2291

10ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مُحْرِزٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ كَتَبَ إِلَيَّ مِنَ الْحَبْسِ أَنَّ فُلاناً ابْنِي سَيِّدُ وُلْدِي وَقَدْ نَحَلْتُهُ كُنْيَتِي.

10. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ibn Muhriz from Ali ibn Yaqtin who has said the following. “Abu al-Hassan (a. s.) wrote to me from prison that so and so my son is the master and guardian of my children and I have gifted my own (Kunya, Arabic) surname.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2292

11ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَلِيٍّ الْخَزَّازِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ قَالَ قُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) إِنِّي أَخَافُ أَنْ يَحْدُثَ حَدَثٌ وَلا أَلْقَاكَ فَأَخْبِرْنِي مَنِ الامَامُ بَعْدَكَ فَقَالَ ابْنِي فُلانٌ يَعْنِي أَبَا الْحَسَنِ (عَلَيْهِ السَّلام )

11. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Abu Ali al-Khazzaz from Dawud ibn Sulay who has said the following. “I said to abu Ibrahim (a. s.), “I am afraid that an incident may take place and I will not be able to see you, inform me who will be the Imam after you?” The Imam (a. s.) said, “My son, so and so, meaning thereby abu al-Hassan (a. s.).”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2293

12ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعِيدِ بْنِ أَبِي الْجَهْمِ عَنِ النَّصْرِ بْنِ قَابُوسَ قَالَ قُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) إِنِّي سَأَلْتُ أَبَاكَ (عَلَيْهِ السَّلام) مَنِ الَّذِي يَكُونُ مِنْ بَعْدِكَ فَأَخْبَرَنِي أَنَّكَ أَنْتَ هُوَ فَلَمَّا تُوُفِّيَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ذَهَبَ النَّاسُ يَمِيناً وَشِمَالاً وَقُلْتُ فِيكَ أَنَا وَأَصْحَابِي فَأَخْبِرْنِي مَنِ الَّذِي يَكُونُ مِنْ بَعْدِكَ مِنْ وُلْدِكَ فَقَالَ ابْنِي فُلانٌ.

12. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Sa‘id ibn abu al-Jahm from al-Nasr ibn Qabus who has said the following. “I said to abu Ibrahim (a. s.), ‘I asked your father, “Who will be (the Imam) after you? He informed me that you will be (the Imam after him). When abu ‘Abdallah (a. s.) left this world people went let and right and I said that I with my people are with you. Inform me who will be (the Imam) after you from your sons.” He (the Imam (a. s.) said, “My son so and so.”

ضعيف

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2294

13ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الضَّحَّاكِ بْنِ الاشْعَثِ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ قَالَ جِئْتُ إِلَى أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) بِمَالٍ فَأَخَذَ بَعْضَهُ وَتَرَكَ بَعْضَهُ فَقُلْتُ أَصْلَحَكَ الله لايِّ شَيْ‏ءٍ تَرَكْتَهُ عِنْدِي قَالَ إِنَّ صَاحِبَ هَذَا الامْرِ يَطْلُبُهُ مِنْكَ فَلَمَّا جَاءَنَا نَعْيُهُ بَعَثَ إِلَيَّ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) ابْنُهُ فَسَأَلَنِي ذَلِكَ الْمَالَ فَدَفَعْتُهُ إِلَيْهِ‏.

13. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ad-Dahhak ibn al-Ash‘ath from Dawud ibn Zurbi who has said the following. “Once I went to deliver some property to abu Ibrahim (a. s.). He accepted some of it and left the others. I asked him, “May Allah keep you well, why have you left it with me?” He said, “The in charge of this task (Leadership with Divine Authority) will demand it from you.” When we heard the news of his (abu Ibrahim’s) death, abu al-Hassan sent his son to me asking for that property and I delivered it to him.”

كالسابق

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2295

14ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَكَمِ الارْمَنِيِّ قَالَ حَدَّثَنِي عَبْدُ الله بْنُ إِبْرَاهِيمَ بْنِ عَلِيِّ بْنِ عَبْدِ الله بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ عَنْ يَزِيدَ بْنِ سَلِيطٍ الزَّيْدِيِّ قَالَ أَبُو الْحَكَمِ وَأَخْبَرَنِي عَبْدُ الله بْنُ مُحَمَّدِ بْنِ عُمَارَةَ الْجَرْمِيُّ عَنْ يَزِيدَ بْنِ سَلِيطٍ قَالَ لَقِيتُ أَبَا إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَنَحْنُ نُرِيدُ الْعُمْرَةَ فِي بَعْضِ الطَّرِيقِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَلْ تُثْبِتُ هَذَا الْمَوْضِعَ الَّذِي نَحْنُ فِيهِ قَالَ نَعَمْ فَهَلْ تُثْبِتُهُ أَنْتَ قُلْتُ نَعَمْ إِنِّي أَنَا وَأَبِي لَقِينَاكَ هَاهُنَا وَأَنْتَ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَمَعَهُ إِخْوَتُكَ فَقَالَ لَهُ أَبِي بِأَبِي أَنْتَ وَأُمِّي أَنْتُمْ كُلُّكُمْ أَئِمَّةٌ مُطَهَّرُونَ وَالْمَوْتُ لا يَعْرَى مِنْهُ أَحَدٌ فَأَحْدِثْ إِلَيَّ شَيْئاً أُحَدِّثْ بِهِ مَنْ يَخْلُفُنِي مِنْ بَعْدِي فَلا يَضِلَّ قَالَ نَعَمْ يَا أَبَا عَبْدِ الله هَؤُلاءِ وُلْدِي وَهَذَا سَيِّدُهُمْ وَأَشَارَ إِلَيْكَ وَقَدْ عُلِّمَ الْحُكْمَ وَالْفَهْمَ وَالسَّخَاءَ وَالْمَعْرِفَةَ بِمَا يَحْتَاجُ إِلَيْهِ النَّاسُ وَمَا اخْتَلَفُوا فِيهِ مِنْ أَمْرِ دِينِهِمْ وَدُنْيَاهُمْ وَفِيهِ حُسْنُ الْخُلُقِ وَحُسْنُ الْجَوَابِ وَهُوَ بَابٌ مِنْ أَبْوَابِ الله عَزَّ وَجَلَّ وَفِيهِ أُخْرَى خَيْرٌ مِنْ هَذَا كُلِّهِ فَقَالَ لَهُ أَبِي وَمَا هِيَ بِأَبِي أَنْتَ وَأُمِّي قَالَ (عَلَيْهِ السَّلام) يُخْرِجُ الله عَزَّ وَجَلَّ مِنْهُ غَوْثَ هَذِهِ الامَّةِ وَغِيَاثَهَا وَعَلَمَهَا وَنُورَهَا وَفَضْلَهَا وَحِكْمَتَهَا خَيْرُ مَوْلُودٍ وَخَيْرُ نَاشِئٍ يَحْقُنُ الله عَزَّ وَجَلَّ بِهِ الدِّمَاءَ وَيُصْلِحُ بِهِ ذَاتَ الْبَيْنِ وَيَلُمُّ بِهِ الشَّعْثَ وَيَشْعَبُ بِهِ الصَّدْعَ وَيَكْسُو بِهِ الْعَارِيَ وَيُشْبِعُ بِهِ الْجَائِعَ وَيُؤْمِنُ بِهِ الْخَائِفَ وَيُنْزِلُ الله بِهِ الْقَطْرَ وَيَرْحَمُ بِهِ الْعِبَادَ خَيْرُ كَهْلٍ وَخَيْرُ نَاشِئٍ قَوْلُهُ حُكْمٌ وَصَمْتُهُ عِلْمٌ يُبَيِّنُ لِلنَّاسِ مَا يَخْتَلِفُونَ فِيهِ وَيَسُودُ عَشِيرَتَهُ مِنْ قَبْلِ أَوَانِ حُلُمِهِ فَقَالَ لَهُ أَبِي بِأَبِي أَنْتَ وَأُمِّي وَهَلْ وُلِدَ قَالَ نَعَمْ وَمَرَّتْ بِهِ سِنُونَ قَالَ يَزِيدُ فَجَاءَنَا مَنْ لَمْ نَسْتَطِعْ مَعَهُ كَلاماً قَالَ يَزِيدُ فَقُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَأَخْبِرْنِي أَنْتَ بِمِثْلِ مَا أَخْبَرَنِي بِهِ أَبُوكَ (عَلَيْهِ السَّلام) فَقَالَ لِي نَعَمْ إِنَّ أَبِي (عَلَيْهِ السَّلام) كَانَ فِي زَمَانٍ لَيْسَ هَذَا زَمَانَهُ فَقُلْتُ لَهُ فَمَنْ يَرْضَى مِنْكَ بِهَذَا فَعَلَيْهِ لَعْنَةُ الله قَالَ فَضَحِكَ أَبُو إِبْرَاهِيمَ ضَحِكاً شَدِيداً ثُمَّ قَالَ أُخْبِرُكَ يَا أَبَا عُمَارَةَ إِنِّي خَرَجْتُ مِنْ مَنْزِلِي فَأَوْصَيْتُ إِلَى ابْنِي فُلانٍ وَأَشْرَكْتُ مَعَهُ بَنِيَّ فِي الظَّاهِرِ وَأَوْصَيْتُهُ فِي الْبَاطِنِ فَأَفْرَدْتُهُ وَحْدَهُ وَلَوْ كَانَ الامْرُ إِلَيَّ لَجَعَلْتُهُ فِي الْقَاسِمِ ابْنِي لِحُبِّي إِيَّاهُ وَرَأْفَتِي عَلَيْهِ وَلَكِنْ ذَلِكَ إِلَى الله عَزَّ وَجَلَّ يَجْعَلُهُ حَيْثُ يَشَاءُ وَلَقَدْ جَاءَنِي بِخَبَرِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ أَرَانِيهِ وَأَرَانِي مَنْ يَكُونُ مَعَهُ وَكَذَلِكَ لا يُوصَى إِلَى أَحَدٍ مِنَّا حَتَّى يَأْتِيَ بِخَبَرِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَجَدِّي عَلِيٌّ صَلَوَاتُ الله عَلَيْهِ وَرَأَيْتُ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاتَماً وَسَيْفاً وَعَصًا وَكِتَاباً وَعِمَامَةً فَقُلْتُ مَا هَذَا يَا رَسُولَ الله فَقَالَ لِي أَمَّا الْعِمَامَةُ فَسُلْطَانُ الله عَزَّ وَجَلَّ وَأَمَّا السَّيْفُ فَعِزُّ الله تَبَارَكَ وَتَعَالَى وَأَمَّا الْكِتَابُ فَنُورُ الله تَبَارَكَ وَتَعَالَى وَأَمَّا الْعَصَا فَقُوَّةُ الله وَأَمَّا الْخَاتَمُ فَجَامِعُ هَذِهِ الامُورِ ثُمَّ قَالَ لِي وَالامْرُ قَدْ خَرَجَ مِنْكَ إِلَى غَيْرِكَ فَقُلْتُ يَا رَسُولَ الله أَرِنِيهِ أَيُّهُمْ هُوَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا رَأَيْتُ مِنَ الائِمَّةِ أَحَداً أَجْزَعَ عَلَى فِرَاقِ هَذَا الامْرِ. مِنْكَ وَلَوْ كَانَتِ الامَامَةُ بِالْمَحَبَّةِ لَكَانَ إِسْمَاعِيلُ أَحَبَّ إِلَى أَبِيكَ مِنْكَ وَلَكِنْ ذَلِكَ مِنَ الله عَزَّ وَجَلَّ ثُمَّ قَالَ أَبُو إِبْرَاهِيمَ وَرَأَيْتُ وُلْدِي جَمِيعاً الاحْيَاءَ مِنْهُمْ وَالامْوَاتَ فَقَالَ لِي أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) هَذَا سَيِّدُهُمْ وَأَشَارَ إِلَى ابْنِي عَلِيٍّ فَهُوَ مِنِّي وَأَنَا مِنْهُ وَالله مَعَ الْمُحْسِنِينَ قَالَ يَزِيدُ ثُمَّ قَالَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) يَا يَزِيدُ إِنَّهَا وَدِيعَةٌ عِنْدَكَ فَلا تُخْبِرْ بِهَا إِلا عَاقِلاً أَوْ عَبْداً تَعْرِفُهُ صَادِقاً وَإِنْ سُئِلْتَ عَنِ الشَّهَادَةِ فَاشْهَدْ بِهَا وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها وَقَالَ لَنَا أَيْضاً وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهادَةً عِنْدَهُ مِنَ الله قَالَ فَقَالَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَأَقْبَلْتُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْتُ قَدْ جَمَعْتَهُمْ لِي بِأَبِي وَأُمِّي فَأَيُّهُمْ هُوَ فَقَالَ هُوَ الَّذِي يَنْظُرُ بِنُورِ الله عَزَّ وَجَلَّ وَيَسْمَعُ بِفَهْمِهِ وَيَنْطِقُ بِحِكْمَتِهِ يُصِيبُ فَلا يُخْطِئُ وَيَعْلَمُ فَلا يَجْهَلُ مُعَلَّماً حُكْماً وَعِلْماً هُوَ هَذَا وَأَخَذَ بِيَدِ عَلِيٍّ ابْنِي ثُمَّ قَالَ مَا أَقَلَّ مُقَامَكَ مَعَهُ فَإِذَا رَجَعْتَ مِنْ سَفَرِكَ فَأَوْصِ وَأَصْلِحْ أَمْرَكَ وَافْرُغْ مِمَّا أَرَدْتَ فَإِنَّكَ مُنْتَقِلٌ عَنْهُمْ وَمُجَاوِرٌ غَيْرَهُمْ فَإِذَا أَرَدْتَ فَادْعُ عَلِيّاً فَلْيُغَسِّلْكَ وَلْيُكَفِّنْكَ فَإِنَّهُ طُهْرٌ لَكَ وَلا يَسْتَقِيمُ إِلا ذَلِكَ وَذَلِكَ سُنَّةٌ قَدْ مَضَتْ فَاضْطَجِعْ بَيْنَ يَدَيْهِ وَصُفَّ إِخْوَتَهُ خَلْفَهُ وَعُمُومَتَهُ وَمُرْهُ فَلْيُكَبِّرْ عَلَيْكَ تِسْعاً فَإِنَّهُ قَدِ اسْتَقَامَتْ وَصِيَّتُهُ وَوَلِيَكَ وَأَنْتَ حَيٌّ ثُمَّ اجْمَعْ لَهُ وُلْدَكَ مِنْ بَعْدِهِمْ فَأَشْهِدْ عَلَيْهِمْ وَأَشْهِدِ الله عَزَّ وَجَلَّ وَكَفَى بِالله شَهِيداً قَالَ يَزِيدُ ثُمَّ قَالَ لِي أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) إِنِّي أُؤْخَذُ فِي هَذِهِ السَّنَةِ وَالامْرُ هُوَ إِلَى ابْنِي عَلِيٍّ سَمِيِّ عَلِيٍّ وَعَلِيٍّ فَأَمَّا عَلِيٌّ الاوَّلُ فَعَلِيُّ بْنُ أَبِي طَالِبٍ وَأَمَّا الاخِرُ فَعَلِيُّ بن الحسين (عَلَيْهما السَّلام) أُعْطِيَ فَهْمَ الاوَّلِ وَحِلْمَهُ وَنَصْرَهُ وَوُدَّهُ وَدِينَهُ وَمِحْنَتَهُ وَمِحْنَةَ الاخِرِ وَصَبْرَهُ عَلَى مَا يَكْرَهُ وَلَيْسَ لَهُ أَنْ يَتَكَلَّمَ إِلا بَعْدَ مَوْتِ هَارُونَ بِأَرْبَعِ سِنِينَ ثُمَّ قَالَ لِي يَا يَزِيدُ وَإِذَا مَرَرْتَ بِهَذَا الْمَوْضِعِ وَلَقِيتَهُ وَسَتَلْقَاهُ فَبَشِّرْهُ أَنَّهُ سَيُولَدُ لَهُ غُلامٌ أَمِينٌ مَأْمُونٌ مُبَارَكٌ وَسَيُعْلِمُكَ أَنَّكَ قَدْ لَقِيتَنِي فَأَخْبِرْهُ عِنْدَ ذَلِكَ أَنَّ الْجَارِيَةَ الَّتِي يَكُونُ مِنْهَا هَذَا الْغُلامُ جَارِيَةٌ مِنْ أَهْلِ بَيْتِ مَارِيَةَ جَارِيَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أُمِّ إِبْرَاهِيمَ فَإِنْ قَدَرْتَ أَنْ تُبَلِّغَهَا مِنِّي السَّلامَ فَافْعَلْ قَالَ يَزِيدُ فَلَقِيتُ بَعْدَ مُضِيِّ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) عَلِيّاً (عَلَيْهِ السَّلام) فَبَدَأَنِي فَقَالَ لِي يَا يَزِيدُ مَا تَقُولُ فِي الْعُمْرَةِ فَقُلْتُ بِأَبِي أَنْتَ وَأُمِّي ذَلِكَ إِلَيْكَ وَمَا عِنْدِي نَفَقَةٌ فَقَالَ سُبْحَانَ الله مَا كُنَّا نُكَلِّفُكَ وَلا نَكْفِيكَ فَخَرَجْنَا حَتَّى انْتَهَيْنَا إِلَى ذَلِكَ الْمَوْضِعِ فَابْتَدَأَنِي فَقَالَ يَا يَزِيدُ إِنَّ هَذَا الْمَوْضِعَ كَثِيراً مَا لَقِيتَ فِيهِ جِيرَتَكَ وَعُمُومَتَكَ قُلْتُ نَعَمْ ثُمَّ قَصَصْتُ عَلَيْهِ الْخَبَرَ فَقَالَ لِي أَمَّا الْجَارِيَةُ فَلَمْ تَجِئْ بَعْدُ فَإِذَا جَاءَتْ بَلَّغْتُهَا مِنْهُ السَّلامَ فَانْطَلَقْنَا إِلَى مَكَّةَ فَاشْتَرَاهَا فِي تِلْكَ السَّنَةِ فَلَمْ تَلْبَثْ إِلا قَلِيلاً حَتَّى حَمَلَتْ فَوَلَدَتْ ذَلِكَ الْغُلامَ قَالَ يَزِيدُ وَكَانَ إِخْوَةُ عَلِيٍّ يَرْجُونَ أَنْ يَرِثُوهُ فَعَادُونِي إِخْوَتُهُ مِنْ غَيْرِ ذَنْبٍ فَقَالَ لَهُمْ إِسْحَاقُ بْنُ جَعْفَرٍ وَالله لَقَدْ رَأَيْتُهُ وَإِنَّهُ لَيَقْعُدُ مِنْ أَبِي إِبْرَاهِيمَ بِالْمَجْلِسِ الَّذِي لا أَجْلِسُ فِيهِ أَنَا.

14. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu al-Hakam al-Armani said that ‘Abdallah ibn Ibrahim ibn Ali ibn ‘Abdallah ibn Ja’far ibn abu Talib narrated to me from Yazid ibn Salit al-Zaydi. Abu al-Hakam has said that ‘Abdallah ibn Muhammad ibn ‘Ammara al-Jarmi narrated to me from Yazid ibn Salit. who has said the following. “Once I met abu Ibrahim (a. s.) on our way to al-‘Amrah, and I said, “‘May Allah take my soul in service for your cause, is the matter with which we deal established?” He said, “Yes, but are you established firmly?” I said, “Yes, I and my father met you at this place with abu ‘Abdallah (a. s.) with his brothers present. My father said to him, “‘May Allah take my soul and the souls of my parents in service for your cause, you all of you are purified Imams. However, no one immune from death. Say to me few things that I may say to my predecessors so that they may not go astray.” The Imam (a. s.) said, “Yes, O abu ‘Abdallah, these are my sons and this one is their master. He pointed to you. He has been taught laws, understanding, generosity and the knowledge of what people need, and how to settle their disputes in the matters of religion and the worldly matters. In him there are good moral qualities and good answers. He is a gate of the gates of Allah, the Most Holy, the Most High, and in him there is another quality that is better than all of these.” My father asked, “What that quality is, may Allah take my soul and the souls of my parents in service for your cause?” The Imam (a. s.) said, “Allah, the Most Holy, the Most High, will bring about from him the savior of this ’Umma and her blossom, her knowledge and her excellence and her wisdom. He will be the best new born and the best flourishing. Allah, the Most Holy, the Most High, will spare through him lives, bring peace among the hostile parties, harmonize the divisiveness, fill up the gap of differences, clothe the naked, feed the hungry and give protection to the frightened. Through him Allah will send down rain and mercy to the servant (of His). He will be the best as an aged man and the best of the flourishing ones. His words are rules and his silence is knowledge. He clarifies for people their differences and he will administer his relative (associates) before his age of puberty.” My father asked, “May Allah take my soul and the souls of my parents in service for your cause, is he yet born?” The Imam (a. s.) said, “Yes, he is born and several years have passed.” Yazid has said, “At this point a person came with whose could speak.” Yazid has said, “I then said to abu Ibrahim (a. s.), ‘Inform me just as your father informed you.” The Imam (a. s.) said, “Yes, I can do so. My father lived in a time that was not like this time.” I said , “ Whoever would agree with what you said may Allah’s condemnation be up on him.” He (Yazid) has said, “The Imam (a. s.) laughed quite intensely.” Then he said, “O abu ‘Umara, I can inform you that when I came out of my house, I gave my will to my son, so and so and in public. I allowed my other sons to take part in my instructions with him but I gave my directive will to him in private and wanted him to be alone. Had it been up myself I would have placed my directive will with my son al-Qasim because of my love for him and sympathy. However, it is up to Allah, the Most Holy, the Most High, who places it ((Leadership with Divine Authority) wherever He wants. The Holy Prophet (s. a.) has brought me this information. He showed him to me as well as his the people of who would be with him. Such it is with us. No one of us places his directive will to any one until the Messenger of Allah brings its news and so would my great, great, great, great grandfather Ali (a. s.). With the Messenger of Allah I saw a ring, a sword, a staff, a book and a turban. I asked, “What is it, O the Messenger of Allah ?” He replied, “The turban is the authority of Allah, the Most Holy, the Most High,. The sword is the majesty of Allah, the Most Holy, the Most High,. The book is the light of Allah, the Most Holy, the Most High. The staff is the power of Allah, the Most Holy, the Most High. The ring consists all of the above matters.” Then he said to me, “The task has left you for one other than you.” I then asked, “O the Messenger of Allah, show me which of them is he?” The Messenger of Allah said, “ I have not seen any of the Imams more impatient for the departure of this task from them more you are. Had Imamat been based on love, Isma‘il had been more beloved to your father than you were. However, that is from Allah, the Most Holy, the Most High.” Then abu Ibrahim said, “I saw all of my sons, the living and the dead. Amir al-Mu’minin (a. s.) said to me, “This one is their master, and he pointed to my son Ali, thus, he is from and I am from him and Allah is with the people of good deeds.” Yazid has said, “Then abu Ibrahim said, “O Yazid, this a trust with you. Do not inform about it anyone other than a person of reason or a servant (of Allah) who you know is truthful. Would you be asked to testify to it you must do so as Allah, the Most Holy, the Most High, has said, “God commands you to return that which had been entrusted to you to the rightful owners.. .” (4:58) He also has said, “Who is more unjust than one who refuses to testify to the truth that God has given to him?. .”(2:140) He has said that abu Ibrahim then said, “ I then went close to the Messenger of Allah and asked, ‘May Allah take my soul and the souls of my parents in service for your cause, you have mentioned them in a polural form. Which one of them is them is he (the Imam)?” The Messenger of Allah said, “It is he who sees with the light of Allah, the Most Holy, the Most High, hears with His undesrstanding and speaks with His wisdom. He finds the truth without making mistakes, he knows , thusm, he is not ignorant. He is taught the rules and knowledge. He is this, and he held the hand of my son , Ali. Then he said, “How little is (the time) you will be with him! When you will return from your journey (of Makka) prepare your directive will, organizes your affairs and complete whatever you intended to complete. You are about to move away from them to become the neighbors of people other than them. When you will make such a dicision call Ali to give a bath, shroud you because it will cleanse you and any thing otherwise will not be acceptable. This is a well established tradition of the past. Thereafter lie back before him and line up his brothers and uncles behind him and then command him to say Allahu Akbar (Allah is the Most Great) nine times over you. This estblishes his position as the executor of your will and as your guardian when you still are alive. Then call all of your sons after them to bear the testimony and ask Allah, the Most Holy, the Most High, to bear testimony aand Allah is a sufficient witness.” Yazid has said that abu Ibrahim (a. s.) then said to me, “In this year I will be take (to the next life) and the task (of Leadership with Divine Authority) will blong to my son Ali synonymous with Ali aand Ali. The first Ali is Ali ibn abu Talib (a. s.) and the othe Ali is Ali ibn al-Husayn (a. s.). He has received the and intelligence like the first Ali a forebearance like him, a victory like him and sufferings like his suuferings. He also received a suffering like the other Ali, a patience like him against diappointments and he must not speak soon after the death of Harun at least for four years.” “The the Imam (a. s.) said, “O Yazid, when ever you will pass through this place and meet and you will soon meet himgive him the glad news of the birth of trust worthy son to him, a protected and holy one. He will inform you of your meeting with me. You then inform him that the girl from whom this boy will be born is a girl from the family of Mary (Maria), the maiden girl of the Messenger of Allah, mother of Ibrahim. If will be able to convey my greetings to her you may do so.” Yazid has said, “After the death of abu Ibrahim I met Ali (al-Rida) (a. s.) and he began to speak to me.” He said, “O Yazid, “What do you say about performing ‘Umra (visit to Makka out of Hajj season)?” I said, “May Allah take my soul and the souls of my parents in service for your cause, it is up to you. I do not have the means to journey.” The Imam (a. s.) said, “Glory belongs to Allah, We would not have asked you without first taking the rsponsibility for your exoenses.” We then left for ‘Umra until we reached that place. The Imam (a. s.) began to speak and he said, “This is the place wherein you would meet your neighbors and uncles very often.” I said, “Yes, it is true and then I related to him the story.” He then said to me, “The girl has not come as yet. When she will come I will convey his greetings to her.” Then we left for Makka and he bought her that year. Shortly afterwards she give borth to the that boy.” Yazid has said, “Brothers of Ali (al-Rida) wanted to have a part in the leadership and they became my enemies for no good reason. Ishaq ibn Ja‘far told them, by Allah, I have seen him sit so near to abu Ibrahim that even I could sit so close.”

كالسابق أيض ا

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2296

15ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَكَمِ قَالَ حَدَّثَنِي عَبْدُ الله بْنُ إِبْرَاهِيمَ الْجَعْفَرِيُّ وَعَبْدُ الله بْنُ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ يَزِيدَ بْنِ سَلِيطٍ قَالَ لَمَّا أَوْصَى أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَشْهَدَ إِبْرَاهِيمَ بْنَ مُحَمَّدٍ الْجَعْفَرِيَّ وَإِسْحَاقَ بْنَ مُحَمَّدٍ الْجَعْفَرِيَّ وَإِسْحَاقَ بْنَ جَعْفَرِ بْنِ مُحَمَّدٍ وَجَعْفَرَ بْنَ صَالِحٍ وَمُعَاوِيَةَ الْجَعْفَرِيَّ وَيَحْيَى بْنَ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ وَسَعْدَ بْنَ عِمْرَانَ الانْصَارِيَّ وَمُحَمَّدَ بْنَ الْحَارِثِ الانْصَارِيَّ وَيَزِيدَ بْنَ سَلِيطٍ الانْصَارِيَّ وَمُحَمَّدَ بْنَ جَعْفَرِ بْنِ سَعْدٍ الاسْلَمِيَّ وَهُوَ كَاتِبُ الْوَصِيَّةِ الاولَى أَشْهَدَهُمْ أَنَّهُ يَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيهَا وَأَنَّ الله يَبْعَثُ مَنْ فِي الْقُبُورِ وَأَنَّ الْبَعْثَ بَعْدَ الْمَوْتِ حَقٌّ وَأَنَّ الْوَعْدَ حَقٌّ وَأَنَّ الْحِسَابَ حَقٌّ وَالْقَضَاءَ حَقٌّ وَأَنَّ الْوُقُوفَ بَيْنَ يَدَيِ الله حَقٌّ وَأَنَّ مَا جَاءَ بِهِ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَقٌّ وَأَنَّ مَا نَزَلَ بِهِ الرُّوحُ الامِينُ حَقٌّ عَلَى ذَلِكَ أَحْيَا وَعَلَيْهِ أَمُوتُ وَعَلَيْهِ أُبْعَثُ إِنْ شَاءَ الله وَأَشْهَدَهُمْ أَنَّ هَذِهِ وَصِيَّتِي بِخَطِّي وَقَدْ نَسَخْتُ وَصِيَّةَ جَدِّي أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَوَصِيَّةَ مُحَمَّدِ بْنِ عَلِيٍّ قَبْلَ ذَلِكَ نَسَخْتُهَا حَرْفاً بِحَرْفٍ وَوَصِيَّةَ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَى مِثْلِ ذَلِكَ وَإِنِّي قَدْ أَوْصَيْتُ إِلَى عَلِيٍّ وَبَنِيَّ بَعْدُ مَعَهُ إِنْ شَاءَ وَآنَسَ مِنْهُمْ رُشْداً وَأَحَبَّ أَنْ يُقِرَّهُمْ فَذَاكَ لَهُ وَإِنْ كَرِهَهُمْ وَأَحَبَّ أَنْ يُخْرِجَهُمْ فَذَاكَ لَهُ وَلا أَمْرَ لَهُمْ مَعَهُ وَأَوْصَيْتُ إِلَيْهِ بِصَدَقَاتِي وَأَمْوَالِي وَمَوَالِيَّ وَصِبْيَانِيَ الَّذِينَ خَلَّفْتُ وَوُلْدِي إِلَى إِبْرَاهِيمَ وَالْعَبَّاسِ وَقَاسِمٍ وَإِسْمَاعِيلَ وَأَحْمَدَ وَأُمِّ أَحْمَدَ وَإِلَى عَلِيٍّ أَمْرُ نِسَائِي دُونَهُمْ وَثُلُثُ صَدَقَةِ أَبِي وَثُلُثِي يَضَعُهُ حَيْثُ يَرَى وَيَجْعَلُ فِيهِ مَا يَجْعَلُ ذُو الْمَالِ فِي مَالِهِ فَإِنْ أَحَبَّ أَنْ يَبِيعَ أَوْ يَهَبَ أَوْ يَنْحَلَ أَوْ يَتَصَدَّقَ بِهَا عَلَى مَنْ سَمَّيْتُ لَهُ وَعَلَى غَيْرِ مَنْ سَمَّيْتُ فَذَاكَ لَهُ. وَهُوَ أَنَا فِي وَصِيَّتِي فِي مَالِي وَفِي أَهْلِي وَوُلْدِي وَإِنْ يَرَى أَنْ يُقِرَّ إِخْوَتَهُ الَّذِينَ سَمَّيْتُهُمْ فِي كِتَابِي هَذَا أَقَرَّهُمْ وَإِنْ كَرِهَ فَلَهُ أَنْ يُخْرِجَهُمْ غَيْرَ مُثَرَّبٍ عَلَيْهِ وَلا مَرْدُودٍ فَإِنْ آنَسَ مِنْهُمْ غَيْرَ الَّذِي فَارَقْتُهُمْ عَلَيْهِ فَأَحَبَّ أَنْ يَرُدَّهُمْ فِي وَلايَةٍ فَذَاكَ لَهُ وَإِنْ أَرَادَ رَجُلٌ مِنْهُمْ أَنْ يُزَوِّجَ أُخْتَهُ فَلَيْسَ لَهُ أَنْ يُزَوِّجَهَا إِلا بِإِذْنِهِ وَأَمْرِهِ فَإِنَّهُ أَعْرَفُ بِمَنَاكِحِ قَوْمِهِ وَأَيُّ سُلْطَانٍ أَوْ أَحَدٌ مِنَ النَّاسِ كَفَّهُ عَنْ شَيْ‏ءٍ أَوْ حَالَ بَيْنَهُ وَبَيْنَ شَيْ‏ءٍ مِمَّا ذَكَرْتُ فِي كِتَابِي هَذَا أَوْ أَحَدٍ مِمَّنْ ذَكَرْتُ فَهُوَ مِنَ الله وَمِنْ رَسُولِهِ بَرِي‏ءٌ وَالله وَرَسُولُهُ مِنْهُ بُرَآءُ وَعَلَيْهِ لَعْنَةُ الله وَغَضَبُهُ وَلَعْنَةُ اللاعِنِينَ وَالْمَلائِكَةِ الْمُقَرَّبِينَ وَالنَّبِيِّينَ وَالْمُرْسَلِينَ وَجَمَاعَةِ الْمُؤْمِنِينَ وَلَيْسَ لاحَدٍ مِنَ السَّلاطِينِ أَنْ يَكُفَّهُ عَنْ شَيْ‏ءٍ وَلَيْسَ لِي عِنْدَهُ تَبِعَةٌ وَلا تِبَاعَةٌ وَلا لاحَدٍ مِنْ وُلْدِي لَهُ قِبَلِي مَالٌ فَهُوَ مُصَدَّقٌ فِيمَا ذَكَرَ فَإِنْ أَقَلَّ فَهُوَ أَعْلَمُ وَإِنْ أَكْثَرَ فَهُوَ الصَّادِقُ كَذَلِكَ وَإِنَّمَا أَرَدْتُ بِإِدْخَالِ الَّذِينَ أَدْخَلْتُهُمْ مَعَهُ مِنْ وُلْدِي التَّنْوِيهَ بِأَسْمَائِهِمْ وَالتَّشْرِيفَ لَهُمْ وَأُمَّهَاتُ أَوْلادِي مَنْ أَقَامَتْ مِنْهُنَّ فِي مَنْزِلِهَا وَحِجَابِهَا فَلَهَا مَا كَانَ يَجْرِي عَلَيْهَا فِي حَيَاتِي إِنْ رَأَى ذَلِكَ وَمَنْ خَرَجَتْ مِنْهُنَّ إِلَى زَوْجٍ فَلَيْسَ لَهَا أَنْ تَرْجِعَ إِلَى مَحْوَايَ إِلا أَنْ يَرَى عَلِيٌّ غَيْرَ ذَلِكَ وَبَنَاتِي بِمِثْلِ ذَلِكَ وَلا يُزَوِّجُ بَنَاتِي أَحَدٌ مِنْ إِخْوَتِهِنَّ مِنْ أُمَّهَاتِهِنَّ وَلا سُلْطَانٌ وَلا عَمٌّ إِلا بِرَأْيِهِ وَمَشُورَتِهِ فَإِنْ فَعَلُوا غَيْرَ ذَلِكَ فَقَدْ خَالَفُوا الله وَرَسُولَهُ وَجَاهَدُوهُ فِي مُلْكِهِ وَهُوَ أَعْرَفُ بِمَنَاكِحِ قَوْمِهِ فَإِنْ أَرَادَ أَنْ يُزَوِّجَ زَوَّجَ وَإِنْ أَرَادَ أَنْ يَتْرُكَ تَرَكَ وَقَدْ أَوْصَيْتُهُنَّ بِمِثْلِ مَا ذَكَرْتُ فِي كِتَابِي هَذَا وَجَعَلْتُ الله عَزَّ وَجَلَّ عَلَيْهِنَّ شَهِيداً وَهُوَ وَأُمُّ أَحْمَدَ شَاهِدَانِ وَلَيْسَ لاحَدٍ أَنْ يَكْشِفَ وَصِيَّتِي وَلا يَنْشُرَهَا وَهُوَ مِنْهَا عَلَى غَيْرِ مَا ذَكَرْتُ وَسَمَّيْتُ فَمَنْ أَسَاءَ فَعَلَيْهِ وَمَنْ أَحْسَنَ فَلِنَفْسِهِ وَمَا رَبُّكَ بِظَلامٍ لِلْعَبِيدِ وَصَلَّى الله عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَلَيْسَ لاحَدٍ مِنْ سُلْطَانٍ وَلا غَيْرِهِ أَنْ يَفُضَّ كِتَابِي هَذَا الَّذِي خَتَمْتُ عَلَيْهِ الاسْفَلَ فَمَنْ فَعَلَ ذَلِكَ فَعَلَيْهِ لَعْنَةُ الله وَغَضَبُهُ وَلَعْنَةُ اللاعِنِينَ وَالْمَلائِكَةِ الْمُقَرَّبِينَ وَجَمَاعَةِ الْمُرْسَلِينَ وَالْمُؤْمِنِينَ مِنَ الْمُسْلِمِينَ وَعَلَى مَنْ فَضَّ كِتَابِي هَذَا وَكَتَبَ وَخَتَمَ أَبُو إِبْرَاهِيمَ وَالشُّهُودُ وَصَلَّى الله عَلَى مُحَمَّدٍ وَعَلَى آلِهِ قَالَ أَبُو الْحَكَمِ فَحَدَّثَنِي عَبْدُ الله بْنُ آدَمَ الْجَعْفَرِيُّ عَنْ يَزِيدَ بْنِ سَلِيطٍ قَالَ كَانَ أَبُو عِمْرَانَ الطَّلْحِيُّ قَاضِيَ الْمَدِينَةِ فَلَمَّا مَضَى مُوسَى قَدَّمَهُ إِخْوَتُهُ إِلَى الطَّلْحِيِّ الْقَاضِي فَقَالَ الْعَبَّاسُ بْنُ مُوسَى أَصْلَحَكَ الله وَأَمْتَعَ بِكَ إِنَّ فِي أَسْفَلِ هَذَا الْكِتَابِ كَنْزاً وَجَوْهَراً وَيُرِيدُ أَنْ يَحْتَجِبَهُ. وَيَأْخُذَهُ دُونَنَا وَلَمْ يَدَعْ أَبُونَا رَحِمَهُ الله شَيْئاً إِلا أَلْجَأَهُ إِلَيْهِ وَتَرَكَنَا عَالَةً وَلَوْ لا أَنِّي أَكُفُّ نَفْسِي لاخْبَرْتُكَ بِشَيْ‏ءٍ عَلَى رُءُوسِ الْمَلا فَوَثَبَ إِلَيْهِ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ فَقَالَ إِذاً وَالله تُخْبِرُ بِمَا لا نَقْبَلُهُ مِنْكَ وَلا نُصَدِّقُكَ عَلَيْهِ ثُمَّ تَكُونُ عِنْدَنَا مَلُوماً مَدْحُوراً نَعْرِفُكَ بِالْكَذِبِ صَغِيراً وَكَبِيراً وَكَانَ أَبُوكَ أَعْرَفَ بِكَ لَوْ كَانَ فِيكَ خَيْراً وَإِنْ كَانَ أَبُوكَ لَعَارِفاً بِكَ فِي الظَّاهِرِ وَالْبَاطِنِ وَمَا كَانَ لِيَأْمَنَكَ عَلَى تَمْرَتَيْنِ ثُمَّ وَثَبَ إِلَيْهِ إِسْحَاقُ بْنُ جَعْفَرٍ عَمُّهُ فَأَخَذَ بِتَلْبِيبِهِ فَقَالَ لَهُ إِنَّكَ لَسَفِيهٌ ضَعِيفٌ أَحْمَقُ اجْمَعْ هَذَا مَعَ مَا كَانَ بِالامْسِ مِنْكَ وَأَعَانَهُ الْقَوْمُ أَجْمَعُونَ فَقَالَ أَبُو عِمْرَانَ الْقَاضِي لِعَلِيٍّ قُمْ يَا أَبَا الْحَسَنِ حَسْبِي مَا لَعَنَنِي أَبُوكَ الْيَوْمَ وَقَدْ وَسَّعَ لَكَ أَبُوكَ وَلا وَالله مَا أَحَدٌ أَعْرَفَ بِالْوَلَدِ مِنْ وَالِدِهِ وَلا وَالله مَا كَانَ أَبُوكَ عِنْدَنَا بِمُسْتَخَفٍّ فِي عَقْلِهِ وَلا ضَعِيفٍ فِي رَأْيِهِ فَقَالَ الْعَبَّاسُ لِلْقَاضِي أَصْلَحَكَ الله فُضَّ الْخَاتَمَ وَاقْرَأْ مَا تَحْتَهُ فَقَالَ أَبُو عِمْرَانَ لا أَفُضُّهُ حَسْبِي مَا لَعَنَنِي أَبُوكَ الْيَوْمَ فَقَالَ الْعَبَّاسُ فَأَنَا أَفُضُّهُ فَقَالَ ذَاكَ إِلَيْكَ فَفَضَّ الْعَبَّاسُ الْخَاتَمَ فَإِذَا فِيهِ إِخْرَاجُهُمْ وَإِقْرَارُ عَلِيٍّ لَهَا وَحْدَهُ وَإِدْخَالُهُ إِيَّاهُمْ فِي وَلايَةِ عَلِيٍّ إِنْ أَحَبُّوا أَوْ كَرِهُوا وَإِخْرَاجُهُمْ مِنْ حَدِّ الصَّدَقَةِ وَغَيْرِهَا وَكَانَ فَتْحُهُ عَلَيْهِمْ بَلاءً وَفَضِيحَةً وَذِلَّةً وَلِعلي (عَلَيْهِ السَّلام) خِيَرَةً وَكَانَ فِي الْوَصِيَّةِ الَّتِي فَضَّ الْعَبَّاسُ تَحْتَ الْخَاتَمِ هَؤُلاءِ الشُّهُودُ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ وَإِسْحَاقُ بْنُ جَعْفَرٍ وَجَعْفَرُ بْنُ صَالِحٍ وَسَعِيدُ بْنُ عِمْرَانَ وَأَبْرَزُوا وَجْهَ أُمِّ أَحْمَدَ فِي مَجْلِسِ الْقَاضِي وَادَّعَوْا أَنَّهَا لَيْسَتْ إِيَّاهَا حَتَّى كَشَفُوا عَنْهَا وَعَرَفُوهَا فَقَالَتْ عِنْدَ ذَلِكَ قَدْ وَالله قَالَ سَيِّدِي هَذَا إِنَّكِ سَتُؤْخَذِينَ جَبْراً وَتُخْرَجِينَ إِلَى الْمَجَالِسِ فَزَجَرَهَا إِسْحَاقُ بْنُ جَعْفَرٍ وَقَالَ اسْكُتِي فَإِنَّ النِّسَاءَ إِلَى الضَّعْفِ مَا أَظُنُّهُ قَالَ مِنْ هَذَا شَيْئاً ثُمَّ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) الْتَفَتَ إِلَى الْعَبَّاسِ فَقَالَ يَا أَخِي إِنِّي أَعْلَمُ أَنَّهُ إِنَّمَا حَمَلَكُمْ عَلَى هَذِهِ الْغَرَائِمُ وَالدُّيُونُ الَّتِي عَلَيْكُمْ فَانْطَلِقْ يَا سَعِيدُ فَتَعَيَّنْ لِي مَا عَلَيْهِمْ ثُمَّ اقْضِ عَنْهُمْ وَلا وَالله لا أَدَعُ مُوَاسَاتَكُمْ وَبِرَّكُمْ مَا مَشَيْتُ عَلَى الارْضِ فَقُولُوا مَا شِئْتُمْ فَقَالَ الْعَبَّاسُ مَا تُعْطِينَا إِلا مِنْ فُضُولِ أَمْوَالِنَا و مَا لَنَا عِنْدَكَ أَكْثَرُ فَقَالَ قُولُوا مَا شِئْتُمْ فَالْعِرْضُ عِرْضُكُمْ فَإِنْ تُحْسِنُوا فَذَاكَ لَكُمْ عِنْدَ الله وَإِنْ تُسِيئُوا فَإِنَّ الله غَفُورٌ رَحِيمٌ وَالله إِنَّكُمْ لَتَعْرِفُونَ أَنَّهُ مَا لِي يَوْمِي هَذَا وَلَدٌ وَلا وَارِثٌ غَيْرُكُمْ وَلَئِنْ حَبَسْتُ شَيْئاً مِمَّا تَظُنُّونَ أَوِ ادَّخَرْتُهُ فَإِنَّمَا هُوَ لَكُمْ وَمَرْجِعُهُ إِلَيْكُمْ وَالله مَا مَلَكْتُ مُنْذُ مَضَى أَبُوكُمْ رَضِيَ الله عَنْهُ شَيْئاً إِلا وَقَدْ سَيَّبْتُهُ حَيْثُ رَأَيْتُمْ فَوَثَبَ الْعَبَّاسُ فَقَالَ وَالله مَا هُوَ كَذَلِكَ وَمَا جَعَلَ الله لَكَ مِنْ رَأْيٍ عَلَيْنَا وَلَكِنْ حَسَدُ أَبِينَا لَنَا وَإِرَادَتُهُ مَا أَرَادَ مِمَّا لا يُسَوِّغُهُ الله إِيَّاهُ وَلا إِيَّاكَ وَإِنَّكَ لَتَعْرِفُ أَنِّي أَعْرِفُ صَفْوَانَ بْنَ يَحْيَى بَيَّاعَ السَّابِرِيِّ بِالْكُوفَةِ وَلَئِنْ سَلِمْتُ لاغْصِصَنَّهُ بِرِيقِهِ وَأَنْتَ مَعَهُ فَقَالَ علي (عَلَيْهِ السَّلام) لا حَوْلَ وَلا قُوَّةَ إِلا بِالله الْعَلِيِّ الْعَظِيمِ أَمَّا إِنِّي يَا إِخْوَتِي فَحَرِيصٌ عَلَى مَسَرَّتِكُمْ الله يَعْلَمُ اللهمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي أُحِبُّ صَلاحَهُمْ وَأَنِّي بَارٌّ بِهِمْ وَاصِلٌ لَهُمْ رَفِيقٌ عَلَيْهِمْ أُعْنَى بِأُمُورِهِمْ لَيْلاً وَنَهَاراً فَاجْزِنِي بِهِ خَيْراً وَإِنْ كُنْتُ عَلَى غَيْرِ ذَلِكَ فَأَنْتَ عَلامُ الْغُيُوبِ فَاجْزِنِي بِهِ مَا أَنَا أَهْلُهُ إِنْ كَانَ شَرّاً فَشَرّاً وَإِنْ كَانَ خَيْراً فَخَيْراً اللهمَّ أَصْلِحْهُمْ وَأَصْلِحْ لَهُمْ وَاخْسَأْ عَنَّا وَعَنْهُمُ الشَّيْطَانَ وَأَعِنْهُمْ عَلَى طَاعَتِكَ وَوَفِّقْهُمْ لِرُشْدِكَ أَمَّا أَنَا يَا أَخِي فَحَرِيصٌ عَلَى مَسَرَّتِكُمْ جَاهِدٌ عَلَى صَلاحِكُمْ وَالله عَلَى مَا نَقُولُ وَكِيلٌ فَقَالَ الْعَبَّاسُ مَا أَعْرَفَنِي بِلِسَانِكَ وَلَيْسَ لِمِسْحَاتِكَ عِنْدِي طِينٌ فَافْتَرَقَ الْقَوْمُ عَلَى هَذَا وَصَلَّى الله عَلَى مُحَمَّدٍ وَآلِهِ.

15. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu al-Hakam who has said that ‘Abdallah ibn Ibrahim al-Ja‘fari and ‘Abdallah ibn Muhammad ibn ‘Umara from Yazid ibn Salit who has said the following. “When abu Ibrahim prepared his directive will he called the following people to bear testimony. They were Ibrahim ibn Muhammad (ibn Ali ibn ‘Abdallah ibn Ja‘far ibn abu Talib) al-Ja’fari, (his brother) Ishaq ibn Muhammad al-Ja‘fari, Ishaq ibn Ja‘far ibn Muhammad (the brother of al-Imam Musa (a. s.), Ja‘far ibn Salih (ibn Mu‘awiya ibn ‘Abdallah ibn Ja‘far ibn abu Talib), (his brother) Mu’awiya al-Ja‘fari, Yahya ibn al-Husayn ibn Zayd ibn Ali (Zayn al-‘Abidin (a. s.), Sa‘d ibn ‘Imran al-Ansari, Muhammad ibn al-Harith al-Ansari, Yazid ibn Salit. al-Ansari, and Muhammad ibn Ja‘far ibn Sa‘d al-Aslami. Sa‘d al-Aslami recorded the text of the first directive will. “ I ask them to witness and bear testimony that he testifies that there is no Lord except Allah Who is the only Lord Who has no partner and that Muhammad is His servant and His Messenger. The coming of the Hour (of judgment ) after death is true. The warning is true and that all people will be held responsible for their actions is true. The decree is true and the standing of people before Allah for judgment is true. All (guidance) that Prophet Muhammad has brought is true. All that the (great) trust worthy spirit has descended with is true. With it (such beliefs) I live, up on such beliefs I die and with such beliefs, I will be resurrected if Allah would so will. I ask them (witnesses) to bear testimony to the fact that this is my directive will with my own hand writing. I have copied the directive will of my great, great, great, great, great grandfather Amir al-Mu’minin Ali ibn abu Talib (a. s.) and the directive will of Muhammad ibn Ali before it I had copied word for word, and the directive will of Ja‘far ibn Muhammad (a. s.) similarly. I have directed my will to my son Ali and my sons afterwards with him if he would so will, find understanding in them and like to confirm them for the task. It will all be up to him. However, if would dislike them and wanted to remove them it will also be up to his discretion and there is no say for them against him. I have said in my will that all my charities, properties, my Mawali (slaves), my children that I leave behind and my sons are for him and Ibrahim, al-‘Abbass, Qasim, Isma‘il. Ahmad and mother of Ahmad and up to Ali is the affairs of my ladies not up to them. One third of the charities of my father and two thirds of my charities will be at his (Ali’s) disposal to deal with as he may deem proper just as an owner place in them whatever he may like. He may, if he would so decide, sell, gift, grant or give as charity to those I have specified or others it will all be up to him. He is just as myself in my will, property, my family and my children. He may confirm his brothers whom I have specified in this my document he may do so. However, if he would dislike he can remove them from the task without being any offense or unacceptability on his part. If will find any changes in their attitude which would be other than those in which I left them and he would want to return them as in charge of a certain task it will up to him to do so. If any one of them would want to give in marriage to someone his sister he may not do so without his permission because he is the most knowledgeable one in the matters of the marriage of his people, his relatives. If any authority or other individuals from the people would refuse him a thing or create an obstacle for him in the matters I have mentioned in this my document of will or in the matters of any of the people I have mentioned in it then such person will become far away from Allah, His Messenger and the later ones will become far away from him. Such a person will be subject to condemnation and anger of Allah, those who (have the right to) condemn, the angels close to Allah, the prophets, the messengers and all the believers. The mothers of my children will be maintained just as they were in my life time provided they observe Hijab (Islamic way of dressing) if he would consider it proper. If any of them would go out to her husbands then she will have no right to return to my place except if Ali would decide otherwise. The same conditions would apply to my daughters. No one of the brothers, real or half will have the right to give any of my daughters in marriage. Also no authority or uncle will any such right without his (Ali’s) approval and agreement. If they would do otherwise, they have opposed Allah and His Messenger and they rebelled against Him in His own dominion. He knows best about the marriage of his people, his relatives. If will decide to give in marriage he may do so and if will decide to refuse he may refuse. I have recommended my daughters with a likewise recommendations as I have recorded in this my document of directive will. I have appointed Allah, the Most Holy, the Most High, as the witness to bear testimony to this fact (about my daughters). He and the mother of Ahmad are two witnesses to bear testimony to this fact. No one has the right to open the document of my will or publicize it when it would be different from what I have said and specified. Whoever would do evil it would be against his own self and whoever would do good it would for his own good. Your Lord is not unjust to any one. May send blessings up on Muhammad and his family. Be it an authority or individuals, must not open or tear this document of my will which I have signed herein below. Whoever would do so will be subject to the condemnation and anger of Allah and those who condemn of the angels close to Allah, all the messengers of Allah, all the believers and Muslims. This would apply to those who would open forcefully this document of my will. Written and seal by abu Ibrahim. May Allah send His blessings up on Muhammad and his family.” Abu al-Hakam has said that abu ‘Abdallah ibn Adam al-Ja‘fari narrated to me from Yazid ibn Salit the following. “Abu ‘Imran al-Talhi was a judge in Madina. When Musa (a. s.) His brothers summoned him before the judge, Abu ‘Imran al-Talhi. Al-‘Abbass ibn Musa said, “May Allah keep you well and allow people to benefit from you. At the bottom of this document there is (mentioned) treasures and pearls and he wants to hide and keep them for himself without us. My father, may Allah grant him blessings, have left nothing that is free from being referred to him. He has left us all poor. Had I not controlled my self I would told you something in public. At such time Ibrahim ibn Muhammad rushed towards him saying, “Will you speak up about a thing that no one of us will accept it or believe you? You will then be blamed and defeated among us. We know that you have been lying when still young and when you grew up. Your father knew you very well. If there was any thing good in you even though he knew you inside and outside. He would trust you even with two pieces of date.” At this time Ishaq ibn Ja‘far, his uncle rushed towards him and grabbed both sides of his collar saying, “: You are a fool and feeble minded. Pick up this all and what you did the day before and all others also helped him.” Abu ‘Imran, the judge then said to Ali (a. s.), “Stand up O abu al-Hassan (a. s.). The condemnation of your father is enough for me today. He has certainly given you a wide range of authority. By Allah, no one knows a person better than his father does. By Allah, abu ‘Abdallah to us was not a light minded person or weak in his opinions.” Al-‘Abbass then said to the judge, “Open the document and read what is below therein. “ Abu ‘Imran said, “I will not open it. The condemnation of your father is enough for me today.” Al-‘Abbass said, “I will tear it down.” He said, “That is up to you.” Al-‘Abbass then removed the seal and therein they found themselves all removed from their being executors of the will and the confirmation of Ali as the sole executor of the will. They found out therein the appointment of Ali as their guardian (with Divine authority) whether they would like or dislike it. They also found out therein that they were all removed from the list of the recipients of charities and other benefits. Opening the document turned to become a misfortune, disgrace and humiliation to them. It proved very good for Ali (a. s.). In the directive will that al-‘Abbass removed its seal the following names were the signatories. Ibrahim ibn Muhammad, Ishaq ibn Ja‘far, Ja’far ibn Salih and Sa‘id (Sa’d) ibn ‘Imran were the ones who uncovered the face of the mother of Ahmad (who was brought) in the presence the judge, qadi, excusing that it was not mother of Ahmad, until they had uncovered her face and recognized. She where up on said, “By Allah, my master (husband) said, “You will be coerced to go before a judge.” Ishaq ibn Ja‘far admonished her saying,, “Be quite, women suffer from weakness. I do not think he has said any such thing.” Ali (a. s.) then turned to al-‘Abbass and said, “My brother, I understand that debts and liabilities up on you have forced you to this. O Sa‘id come with me so we can help them pay for them. By Allah, I will ignore to help you and cooperate with you as long as will walk on earth. You may say whatever you like.” Al-‘Abbass then said, “You are not giving us anything other than the extra of our own properties which are with you. In fact, our properties with are more than.” He (The Imam (a. s.) said, say whatever you want. Honor is your own honor. If you do good it will for your own selves before Allah and if you do evil Allah is forgiving. By Allah, you know, that today I have no son and heir other than you. If I will keep anything think I might away from you or store it in hiding it will be for you and will return to you. By Allah, from the day your father, may Allah be pleased with him, left this world I have not owned anything but that I have disposed of it as have seen.” Al-‘Abbass moved forwards and said, “By Allah, it is not so. Allah has not imposed any of your opinions on us. Only our father was jealous against us. His decisions are not justifiable before Allah and nor is your decisions. You know that I know Safwan ibn Yahya who sells al-Sabiry (fine fabrics) in Kufa. If you admit I can make it very difficult for both of you to swallow your Saliva.” Ali (a. s.) then said, “There is no means and no power except with Allah, the Most Holy, the Most Great. My brothers I am very keen to see you happy. Allah knows it. O Lord, if you know that I love to see them prosper, do good to them, maintain good relations with them, show kindness to them then help me day and night and reward me for my efforts. Otherwise, you are the One who know the hidden facts, then reward me for what i deserve, good for good and evil for evil. O Lord, grant them well being and grant well being through them. Make Stan to despair about us. Help them to obey you and grant them the opportunity to learn your guidance. My brothers, I wish and work to make you happy and strive for your well being. Allah guards whatever we say.” Al-‘Abbass then said, “I know your language very well. Your shovel can not find any soil with me to pick up.” The people dispersed at this point. May Allah send blessing up on Muhammad and his family.

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu al-Hassan al-Rida’s (a.s.) Divine Authority over the people after abu al-Hassan Musa (a.s.) - Hadith 2297

16ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَعُبَيْدِ الله بْنِ الْمَرْزُبَانِ عَنِ ابْنِ سِنَانٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) مِنْ قَبْلِ أَنْ يَقْدَمَ الْعِرَاقَ بِسَنَةٍ وَعَلِيٌّ ابْنُهُ جَالِسٌ بَيْنَ يَدَيْهِ فَنَظَرَ إِلَيَّ فَقَالَ يَا مُحَمَّدُ أَمَا إِنَّهُ سَيَكُونُ فِي هَذِهِ السَّنَةِ حَرَكَةٌ فَلا تَجْزَعْ لِذَلِكَ قَالَ قُلْتُ وَمَا يَكُونُ جُعِلْتُ فِدَاكَ فَقَدْ أَقْلَقَنِي مَا ذَكَرْتَ فَقَالَ أَصِيرُ إِلَى الطَّاغِيَةِ أَمَا إِنَّهُ لا يَبْدَأُنِي مِنْهُ سُوءٌ وَمِنَ الَّذِي يَكُونُ بَعْدَهُ قَالَ قُلْتُ وَمَا يَكُونُ جُعِلْتُ فِدَاكَ قَالَ يُضِلُّ الله الظَّالِمِينَ وَيَفْعَلُ الله مَا يَشَاءُ قَالَ قُلْتُ وَمَا ذَاكَ جُعِلْتُ فِدَاكَ قَالَ مَنْ ظَلَمَ ابْنِي هَذَا حَقَّهُ وَجَحَدَ إِمَامَتَهُ مِنْ بَعْدِي كَانَ كَمَنْ ظَلَمَ عَلِيَّ بْنَ أَبِي طَالِبٍ حَقَّهُ وَجَحَدَهُ إِمَامَتَهُ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ قُلْتُ وَالله لَئِنْ مَدَّ الله لِي فِي الْعُمُرِ لاسَلِّمَنَّ لَهُ حَقَّهُ وَلاقِرَّنَّ لَهُ بِإِمَامَتِهِ قَالَ صَدَقْتَ يَا مُحَمَّدُ يَمُدُّ الله فِي عُمُرِكَ وَتُسَلِّمُ لَهُ حَقَّهُ وَتُقِرُّ لَهُ بِإِمَامَتِهِ وَإِمَامَةِ مَنْ يَكُونُ مِنْ بَعْدِهِ قَالَ قُلْتُ وَمَنْ ذَاكَ قَالَ مُحَمَّدٌ ابْنُهُ قَالَ قُلْتُ لَهُ الرِّضَا وَالتَّسْلِيمُ.

16. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn Ali and ‘Abdallah ibn al-Marzuban from (Muhammad) ibn Sinan who has said the following. “Once I went to see abu al-Hassan Musa (a. s.) one year before he would leave for Iraq. His son Ali (a. s.) was also in the meeting. He looked at me and said, “O Muhammad, during this year a movement will take place do not be disturbed in it.” The narrator has said that he then asked the Imam (a. s.), “‘May Allah take my soul in service for your cause, what that will be? What you said has made me very anxious.” The Imam (a. s.) said, “I will journey to the tyrant. From his and one after him I will not suffer any serious harm.” The narrator has said that he then asked The Imam (a. s.), “‘May Allah take my soul in service for your cause, what then will happen?” The Imam (a. s.) said, “ Allah causes the unjust to go astray and He does whatever He wills.” The narrator has said that he then asked the Imam (a. s.), “‘May Allah take my soul in service for your cause, what is that will happen?” The Imam (a. s.) said, “Whoever will do injustice to my son this one, reject his Imamat (Leadership with Divine Authority) after me it would like doing injustice to Ali ibn abu Talib (a. s.) and reject his Imamat (Leadership with Divine Authority) after the Messenger of Allah.” The narrator has said that he then asked The Imam (a. s.), “By Allah, if Allah will grant me long life I will acknowledge his right and will affirm his Imamat (Leadership with Divine Authority).” The Imam (a. s.) said, “You have spoken the truth, O Muhammad. Allah will grant you long life. You will acknowledge his right and affirm his Imamat (Leadership with Divine Authority) and the Imamat of the one after him.” The narrator has said that he then asked The Imam (a. s.), “Who will he be?” The Imam (a. s.) said, “Muhammad, his son.” The narrator has said that he then asked The Imam (a. s.), “From me it is agreed and accepted.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2298

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يَحْيَى بْنِ حَبِيبٍ الزَّيَّاتِ قَالَ أَخْبَرَنِي مَنْ كَانَ عِنْدَ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) جَالِساً فَلَمَّا نَهَضُوا قَالَ لَهُمُ الْقَوْا أَبَا جَعْفَرٍ فَسَلِّمُوا عَلَيْهِ وَأَحْدِثُوا بِهِ عَهْداً فَلَمَّا نَهَضَ الْقَوْمُ الْتَفَتَ إِلَيَّ فَقَالَ يَرْحَمُ الله الْمُفَضَّلَ إِنَّهُ كَانَ لَيَقْنَعُ بِدُونِ هَذَا.

1. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from Yahya ibn Habib al-Zayyat who has said the following. “A man who was present in a meeting (of people) with abu al-Hassan al-Rida (a. s.) spoke to me of the information herein below. “When people readied themselves to leave the meeting the Imam (a. s.) said to them, “Meet abu Ja‘far (a. s.), (before you leave), offer to him greeting and renew your covenant with him.” When left, he (the Imam) said to me, “May Allah grant well-being to al-Mufaddal, he would have believed (in the succeeding Imam) without it (the command to renew their covenant)”.

ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2299

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) وَذَكَرَ شَيْئاً فَقَالَ مَا حَاجَتُكُمْ إِلَى ذَلِكَ هَذَا أَبُو جَعْفَرٍ قَدْ أَجْلَسْتُهُ مَجْلِسِي وَصَيَّرْتُهُ مَكَانِي وَقَالَ إِنَّا أَهْلُ بَيْتٍ يَتَوَارَثُ أَصَاغِرُنَا عَنْ أَكَابِرِنَا الْقُذَّةَ بِالْقُذَّةِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu‘ammar ibn Khallad who has said the following. “I heard (abu al-Hassan) al-Rida who said something (leadership with Divine Authority) and then said, “I do not think you need what I just said. This is abu Ja‘far (a. s.). I have placed him in my own place to assume my position. We are of the family Ahl al-Bayt whose younger ones inherit from elder everything exactly measure to measure.”

صحيح

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2300

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ عِيسَى قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) فَنَاظَرَنِي فِي أَشْيَاءَ ثُمَّ قَالَ لِي يَا أَبَا عَلِيٍّ ارْتَفَعَ الشَّكُّ مَا لابِي غَيْرِي.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from his father, Muhammad ibn ‘Isa who has said the following. “Once I went to see abu Ja‘far al-Thani’s (a. s.). He debated me in several issues. He then said, “O abu Ali, there is no (reason for) doubt; I am the only son that my father had.”

صحيح

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2301

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ مَالِكِ بْنِ أَشْيَمَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ قَالَ كَتَبَ ابْنُ قِيَامَا إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) كِتَاباً يَقُولُ فِيهِ كَيْفَ تَكُونُ إِمَاماً وَلَيْسَ لَكَ وَلَدٌ فَأَجَابَهُ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) شِبْهَ الْمُغْضَبِ وَمَا عَلَّمَكَ أَنَّهُ لا يَكُونُ لِي وَلَدٌ وَالله لا تَمْضِي الايَّامُ وَاللَّيَالِي حَتَّى يَرْزُقَنِيَ الله وَلَداً ذَكَراً يَفْرُقُ بِهِ بَيْنَ الْحَقِّ وَالْبَاطِلِ.

4. A number of our people has narrated from Ahmad ibn Muhammad from Ja’far ibn Yahya from Malik ibn Ashyam from al-Husayn ibn Bashshar who has said the following. “Ibn Qiyaman wrote a letter to abu al-Hassan (a. s.) in which he had said the following. ‘How can you be an Imam when you do not have a son?” Abu al-Hassan al-Rida (a. s.) replied him with signs of anger, “How do you know that I will not have a son? By Allah, not many days and nights will pass before Allah will grant me a male child through who He will make the truth distinct from falsehood.”

مجهول

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2302

5ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ قَالَ لِيَ ابْنُ النَّجَاشِيِّ مَنِ الامَامُ بَعْدَ صَاحِبِكَ فَأَشْتَهِي أَنْ تَسْأَلَهُ حَتَّى أَعْلَمَ فَدَخَلْتُ عَلَى الرِّضَا (عَلَيْهِ السَّلام) فَأَخْبَرْتُهُ قَالَ فَقَالَ لِي الامَامُ ابْنِي ثُمَّ قَالَ هَلْ يَتَجَرَّأُ أَحَدٌ أَنْ يَقُولَ ابْنِي وَلَيْسَ لَهُ وَلَدٌ.

5. One of our people has narrated from Muhammad ibn Ali from Mu‘awiya ibn Hakim from ibn abu Basir who has said the following. “Al-Najashi once asked me, “Who will be the Imam after your master? I wish you ask him so I will know.” I then went to see Ali al-Rida (a. s.) and informed him (of al-Najashi’s wish).” The narrator has said that the Imam said, “The Imam will be my son.” Then he said, “Can any one say that my son will be the Imam when he has no son?”

مجهول

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2303

6ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ ذَكَرْنَا عِنْدَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) شَيْئاً بَعْدَ مَا وُلِدَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ مَا حَاجَتُكُمْ إِلَى ذَلِكَ هَذَا أَبُو جَعْفَرٍ قَدْ أَجْلَسْتُهُ مَجْلِسِي وَصَيَّرْتُهُ فِي مَكَانِي.

6. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Mu‘ammar ibn Khallad who has said the following. “Once in the presence of abu al-Hassan (a. s.) we spoke about an issue, Imamat, (Leadership with Divine Authority). It was after the birth oof abu Ja‘far (a. s.). The Imam (a. s.) said, “You do not need any such thing (thinking who the Imam will be). This is abu Ja‘far (a. s.). I have placed him in my own place and made him to assume my position.”

ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2304

7ـ أَحْمَدُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ قِيَامَا الْوَاسِطِيِّ قَالَ دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ أَ يَكُونُ إِمَامَانِ قَالَ لا إِلا وَأَحَدُهُمَا صَامِتٌ فَقُلْتُ لَهُ هُوَ ذَا أَنْتَ لَيْسَ لَكَ صَامِتٌ وَلَمْ يَكُنْ وُلِدَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) بَعْدُ فَقَالَ لِي وَالله لَيَجْعَلَنَّ الله مِنِّي مَا يُثْبِتُ بِهِ الْحَقَّ وَأَهْلَهُ وَيَمْحَقُ بِهِ الْبَاطِلَ وَأَهْلَهُ فَوُلِدَ لَهُ بَعْدَ سَنَةٍ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَكَانَ ابْنُ قِيَامَا وَاقِفِيّاً.

7. Ahmad has narrated from Muhammad ibn Ali from ibn Qiyama al-Wasiti who has said the following. “Once I went to see Ali ibn Musa (a. s.). (During the meeting) I asked him, “Can there be two Imams?” He replied, “No, but that one of them must remain silent.” I then said to him, “This applies to you. You are the Imam and there is no silent Imam with you.” At that time his son abu Ja‘far was not yet born. He said to me, “By Allah, Allah will make an Imam from me to establish the truth and the people of truth and banish falsehood and the people of falsehood. One year thereafter abu Ja‘far (a. s.) was born. Ibn Qiyama belonged to the Waqifi sect.”

ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2305

8ـ أَحْمَدُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ كُنْتُ مَعَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) جَالِساً فَدَعَا بِابْنِهِ وَهُوَ صَغِيرٌ فَأَجْلَسَهُ فِي حَجْرِي فَقَالَ لِي جَرِّدْهُ وَانْزِعْ قَمِيصَهُ فَنَزَعْتُهُ فَقَالَ لِيَ انْظُرْ بَيْنَ كَتِفَيْهِ فَنَظَرْتُ فَإِذَا فِي أَحَدِ كَتِفَيْهِ شَبِيهٌ بِالْخَاتَمِ دَاخِلٌ فِي اللَّحْمِ ثُمَّ قَالَ أَ تَرَى هَذَا كَانَ مِثْلُهُ فِي هَذَا الْمَوْضِعِ مِنْ أَبِي (عَلَيْهِ السَّلام )

8. Ahmad has narrated from Muhammad ibn Ali From al-Hassan ibn al-Jahm who has said the following. “Once I was in the presence of abu al-Hassan (a. s.). He called his son who was a small (boy). The Imams (a. s.) placed him in my lap and said to me. “ Move his shirt aside.” When I did so. The Imams (a. s.) said, “Look in between his shoulders.” I look and I found in the skin of one shoulder something like an imprint of a seal.” The Imams (a. s.) then asked, “Do you see this.? Similar to this there was one in the shoulder of my father.”

ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2306

9ـ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي يَحْيَى الصَّنْعَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَجِي‏ءَ بِابْنِهِ ابي جعفر (عَلَيْهِ السَّلام) وَهُوَ صَغِيرٌ فَقَالَ هَذَا الْمَوْلُودُ الَّذِي لَمْ يُولَدْ مَوْلُودٌ أَعْظَمُ بَرَكَةً عَلَى شِيعَتِنَا مِنْهُ.

9. It is narrated from him (Ahmad ibn Mihran) from Muhammad ibn Ali from abu Yahya al-San‘ani who has said the following. “Once I was in of abu al-Hassan al-Rida (a. s.) Someone brought his son, Ja’far (a. s.) to him and he was a small (child). The Imams (a. s.) said, “This new born is one the like of whom with such great holiness and blessing has not been born for our Shi‘a (followers).”

ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2307

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) قَدْ كُنَّا نَسْأَلُكَ قَبْلَ أَنْ يَهَبَ الله لَكَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَكُنْتَ تَقُولُ يَهَبُ الله لِي غُلاماً فَقَدْ وَهَبَهُ الله لَكَ فَأَقَرَّ عُيُونَنَا فَلا أَرَانَا الله يَوْمَكَ فَإِنْ كَانَ كَوْنٌ فَإِلَى مَنْ فَأَشَارَ بِيَدِهِ إِلَى ابي جعفر (عَلَيْهِ السَّلام) وَهُوَ قَائِمٌ بَيْنَ يَدَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا ابْنُ ثَلاثِ سِنِينَ فَقَالَ وَمَا يَضُرُّهُ مِنْ ذَلِكَ فَقَدْ قَامَ عِيسَى (عَلَيْهِ السَّلام) بِالْحُجَّةِ وَهُوَ ابْنُ ثَلاثِ سِنِينَ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan ibn Yahya who has said the following. “Once I said to al-Rida (a. s.), before Allah’s granting you the blessing of the birth of abu Ja’far (a. s.) we would ask you and you would say, “Allah will grant me a son and He has granted you one. His birth is the delight of our eyes. May Allah spare us from showing your (sad) day. However, if something will happen to who then (will leadership with Divine Authority) will go?” The Imam (a. s.) pointed out with his hand towards abu Ja’far (a. s.) and he was standing before him. I then asked, “ May Allah take my soul in service for your cause, a child of three years?” The Imam (a. s.) said, “That will be of no harm to him. Jesus rose with Divine authority when he was a three years old child.”

صحيح

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2308

11ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَمِعْتُ إِسْمَاعِيلَ بْنَ إِبْرَاهِيمَ يَقُولُ لِلرِّضَا (عَلَيْهِ السَّلام) إِنَّ ابْنِي فِي لِسَانِهِ ثِقْلٌ فَأَنَا أَبْعَثُ بِهِ إِلَيْكَ غَداً تَمْسَحُ عَلَى رَأْسِهِ وَتَدْعُو لَهُ فَإِنَّهُ مَوْلاكَ فَقَالَ هُوَ مَوْلَى أَبِي جَعْفَرٍ فَابْعَثْ بِهِ غَداً إِلَيْهِ.

11. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Mu‘mmar ibn Khallad who has said the following. “I heard ’Isma‘il ibn Ibrahim say to al-rida (a. s.), ‘My son feels heaviness in his tongue. I intend to sent him tomorrow to you. Pass you your hand over his head and pray for him. He is your Mawla (slave).’” The Imam (a. s.) said, “He is a Mawla (slave) of abu Ja’far (a. s.). send him tomorrow to him (abu Ja‘far (a. s.).”

ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2309

12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ خَلادٍ الصَّيْقَلِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَمَّارٍ قَالَ كُنْتُ عِنْدَ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ جَالِساً بِالْمَدِينَةِ وَكُنْتُ أَقَمْتُ عِنْدَهُ سَنَتَيْنِ أَكْتُبُ عَنْهُ مَا يَسْمَعُ مِنْ أَخِيهِ يَعْنِي أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) إِذْ دَخَلَ عَلَيْهِ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا (عَلَيْهِ السَّلام) الْمَسْجِدَ مَسْجِدَ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَوَثَبَ عَلِيُّ بْنُ جَعْفَرٍ بِلا حِذَاءٍ وَلا رِدَاءٍ فَقَبَّلَ يَدَهُ وَعَظَّمَهُ فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا عَمِّ اجْلِسْ رَحِمَكَ الله فَقَالَ يَا سَيِّدِي كَيْفَ أَجْلِسُ وَأَنْتَ قَائِمٌ فَلَمَّا رَجَعَ عَلِيُّ بْنُ جَعْفَرٍ إِلَى مَجْلِسِهِ جَعَلَ أَصْحَابُهُ يُوَبِّخُونَهُ وَيَقُولُونَ أَنْتَ عَمُّ أَبِيهِ وَأَنْتَ تَفْعَلُ بِهِ هَذَا الْفِعْلَ فَقَالَ اسْكُتُوا إِذَا كَانَ الله عَزَّ وَجَلَّ وَقَبَضَ عَلَى لِحْيَتِهِ لَمْ يُؤَهِّلْ هَذِهِ الشَّيْبَةَ وَأَهَّلَ هَذَا الْفَتَى وَوَضَعَهُ حَيْثُ وَضَعَهُ أُنْكِرُ فَضْلَهُ نَعُوذُ بِالله مِمَّا تَقُولُونَ بَلْ أَنَا لَهُ عَبْدٌ.

12. Al-Husayn ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdi from Muhammad ibn Khallad al-Sayqal from Muhammad ibn al-Hassan ibn ‘Ammar who has said the following: “Once I was in a meeting with Ali ibn Ja‘far ibn Muhammad in Medina, - I stayed with him for two years to write from him what he would hear from his brother, Abu al-Hassan (a. s.),- at such time Abu Ja‘far Muhammad ibn Ali al-Rida (a. s.) came in the mosque, the mosque of the Messenger of Allah. Ali ibn Ja‘far rushed towards him bare foot and without his gown. He kissed his hand and showed great respect for him. Abu Ja‘far said to him, “Uncle, please sit down, may Allah grant you well being.” He said, “My master, how can I sit when you are standing.” When Ali ibn Ja‘far returned to his place his companions began to blame him saying, “You are the uncle of his father, how can you act as such before him?” He said to them, “Be quite, When Allah, the Most Majestic, the Most gracious, has not qualified this beard –holding his beard in his hand- but has qualified this young man and has given him such position, should I deny his excellence and virtue? I seek refuge before Allah from what you say. In fact, I am a servant for him.”

مجهول وقيل ضعيف

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2310

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْخَيْرَانِيِّ عَنْ أَبِيهِ قَالَ كُنْتُ وَاقِفاً بَيْنَ يَدَيْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بِخُرَاسَانَ فَقَالَ لَهُ قَائِلٌ يَا سَيِّدِي إِنْ كَانَ كَوْنٌ فَإِلَى مَنْ قَالَ إِلَى أَبِي جَعْفَرٍ ابْنِي فَكَأَنَّ الْقَائِلَ اسْتَصْغَرَ سِنَّ ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى بَعَثَ عِيسَى ابْنَ مَرْيَمَ رَسُولاً نَبِيّاً صَاحِبَ شَرِيعَةٍ مُبْتَدَأَةٍ فِي أَصْغَرَ مِنَ السِّنِّ الَّذِي فِيهِ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام )

13. Al-Husayn ibn Muhammad has narrated from al-Khayrani, from his father who has said the following. “Once I was standing before abu al-Hassan (a. s.) in Khurasan and someone said tp him, “O my master, if something will happen to who (will go Leadership with Divine Authority)?” The Imam (a. s.) said, “It will go to abu Ja‘far (a. s.), my son.” The person asking the question thought of abu Ja‘far (a. s.) as very young for such task. Abu al-Hassan (a. s.) said, “Allah, the Most Holy, the Most High, sent Jesus, son of Mary as a messenger prophet, the owner of a whole legal system. He began his task when he was smaller in age than abu Ja‘far (a. s.).”

مجهول

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.) - Hadith 2311

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنْ زَكَرِيَّا بْنِ يَحْيَى بْنِ النُّعْمَانِ الصَّيْرَفِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ جَعْفَرٍ يُحَدِّثُ الْحَسَنَ بْنَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ فَقَالَ وَالله لَقَدْ نَصَرَ الله أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَقَالَ لَهُ الْحَسَنُ إِي وَالله جُعِلْتُ فِدَاكَ لَقَدْ بَغَى عَلَيْهِ إِخْوَتُهُ فَقَالَ عَلِيُّ بْنُ جَعْفَرٍ إِي وَالله وَنَحْنُ عُمُومَتُهُ بَغَيْنَا عَلَيْهِ فَقَالَ لَهُ الْحَسَنُ جُعِلْتُ فِدَاكَ كَيْفَ صَنَعْتُمْ فَإِنِّي لَمْ أَحْضُرْكُمْ قَالَ قَالَ لَهُ إِخْوَتُهُ وَنَحْنُ أَيْضاً مَا كَانَ فِينَا إِمَامٌ قَطُّ حَائِلَ اللَّوْنِ فَقَالَ لَهُمُ الرِّضَا (عَلَيْهِ السَّلام) هُوَ ابْنِي قَالُوا فَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَدْ قَضَى بِالْقَافَةِ فَبَيْنَنَا وَبَيْنَكَ الْقَافَةُ قَالَ ابْعَثُوا أَنْتُمْ إِلَيْهِمْ فَأَمَّا أَنَا فَلا وَلا تُعْلِمُوهُمْ لِمَا دَعَوْتُمُوهُمْ وَلْتَكُونُوا فِي بُيُوتِكُمْ فَلَمَّا جَاءُوا أَقْعَدُونَا فِي الْبُسْتَانِ وَاصْطَفَّ عُمُومَتُهُ وَإِخْوَتُهُ وَأَخَوَاتُهُ وَأَخَذُوا الرِّضَا (عَلَيْهِ السَّلام) وَأَلْبَسُوهُ جُبَّةَ صُوفٍ وَقَلَنْسُوَةً مِنْهَا وَوَضَعُوا عَلَى عُنُقِهِ مِسْحَاةً وَقَالُوا لَهُ ادْخُلِ الْبُسْتَانَ كَأَنَّكَ تَعْمَلُ فِيهِ ثُمَّ جَاءُوا بِابي جعفر (عَلَيْهِ السَّلام) فَقَالُوا أَلْحِقُوا هَذَا الْغُلامَ بِأَبِيهِ فَقَالُوا لَيْسَ لَهُ هَاهُنَا أَبٌ وَلَكِنَّ هَذَا عَمُّ أَبِيهِ وَهَذَا عَمُّ أَبِيهِ وَهَذَا عَمُّهُ وَهَذِهِ عَمَّتُهُ وَإِنْ يَكُنْ لَهُ هَاهُنَا أَبٌ فَهُوَ صَاحِبُ الْبُسْتَانِ فَإِنَّ قَدَمَيْهِ وَقَدَمَيْهِ وَاحِدَةٌ فَلَمَّا رَجَعَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) قَالُوا هَذَا أَبُوهُ قَالَ عَلِيُّ بْنُ جَعْفَرٍ فَقُمْتُ فَمَصَصْتُ رِيقَ ابي جعفر (عَلَيْهِ السَّلام) ثُمَّ قُلْتُ لَهُ أَشْهَدُ أَنَّكَ إِمَامِي عِنْدَ الله فَبَكَى الرِّضَا (عَلَيْهِ السَّلام) ثُمَّ قَالَ يَا عَمِّ أَ لَمْ تَسْمَعْ أَبِي وَهُوَ يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِأَبِي ابْنُ خِيَرَةِ الامَاءِ ابْنُ النُّوبِيَّةِ الطَّيِّبَةِ الْفَمِ الْمُنْتَجَبَةِ الرَّحِمِ وَيْلَهُمْ لَعَنَ الله الاعَيْبِسَ وَذُرِّيَّتَهُ صَاحِبَ الْفِتْنَةِ وَيَقْتُلُهُمْ سِنِينَ وَشُهُوراً وَأَيَّاماً يَسُومُهُمْ خَسْفاً وَيَسْقِيهِمْ كَأْساً مُصْبِرَةً وَهُوَ الطَّرِيدُ الشَّرِيدُ الْمَوْتُورُ بِأَبِيهِ وَجَدِّهِ صَاحِبُ الْغَيْبَةِ يُقَالُ مَاتَ أَوْ هَلَكَ أَيَّ وَادٍ سَلَكَ أَ فَيَكُونُ هَذَا يَا عَمِّ إِلا مِنِّي فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ.

14. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasani from Zakariyya ibn Yahya ibn al-Nu‘man al-Sayrafi who has said the following. “I heard Ali ibn Ja‘far speaking to al-Hassan ibn al-Husayn ibn Ali ibn al-Husayn as, “By Allah, Allah has supported abu al-Hassan al-Rida (a. s.).” Al-Hassan then said, “Yes, by Allah, may Allah take my soul in service for your cause, his brothers have rebelled against him.” Ali ibn Ja‘far then said, “Yes, by Allah, and we, his uncles, rebelled against him.” Al-Hassan said to him, “May Allah take my soul in service for your cause, how did you dealt it, I was not present with you.” He said, “His brothers said to him and so did we, “There has never been a blackish Imam from us” The Imam (a. s.) al-Rida said to them, “He is my son.” They said,” Messenger of Allah did judge on the basis of physiognomy, thus, we can also have a judgment on the basis of physiognomy .” The Imam (a. s.) said, “You may call one who has said the following knows physiognomy but I will not do so. You should not give information as to for what reason you have called them. You must stay home. When they will come, we should, all of us, be in the garden. His uncles, brothers and sisters should all line up. They dressed al-Rida (a. s.) in a gown made of wool with a hat of wool on his head and a shovel in his hand. The Imam should be asked to act as the gardener in the garden. Then Abu Ja‘far should be brought in and they should be asked to find his father in the people present. They said, “His father is not present among these people, but this is his uncle, this is the uncle of his father, this is his uncle and this is his aunt. If his father is here he is the gardener because his footprint and his footprint match” When Abu al-Hassan (a. s.) returned, they said, “This is his father.” Ali ibn Ja‘far has said, “I stood up and kissed Abu Ja‘far and his saliva came in my mouth. Then I said, “I testify that you are my Imam before Allah. Al-Rida (a. s.) wept and said, “O uncle, did not hear my father say, “The Messenger of Allah has said, “May Allah take my soul and the souls of my father in service for the cause of the son of the best slave girl, the son of al-Nawbiya (a town in Sudan) lady with a fresh smelling mouth, the lady of who will give birth to a purified one. May Allah condemn the ’U‘aybiss (the ‘Abbassides) and their descendants, the mischief makers who murder them (the Imams) for years, months, and days, causing them huge sufferings and causing them to endure bitter frustrations. He (Abu Ja‘far (a. s.) live exiled, away from home, and suffering the pain of the murder of his father and grandfather. One who is has disappeared (from the eyes of his loved ones). About whom it will be said, “His is dead or perished. No one will in which valleys he will travel. Can such a person, O uncle, be anyone other than my own son?” I then said, “You have spoken the truth, may Allah take my souls in service for your cause.”

مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan’s, al-Thalith (the third) (a.s.) Divine Authority over the people after Muhammad ibn Ali al-Rida (a.s.) - Hadith 2312

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ قَالَ لَمَّا خَرَجَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مِنَ الْمَدِينَةِ إِلَى بَغْدَادَ فِي الدَّفْعَةِ الاولَى مِنْ خَرْجَتَيْهِ قُلْتُ لَهُ عِنْدَ خُرُوجِهِ جُعِلْتُ فِدَاكَ إِنيِِ أَخَافُ عَلَيْكَ فِي هَذَا الْوَجْهِ فَإِلَى مَنِ الامْرُ بَعْدَكَ فَكَرَّ بِوَجْهِهِ إِلَيَّ ضَاحِكاً وَقَالَ لَيْسَ الْغَيْبَةُ حَيْثُ ظَنَنْتَ فِي هَذِهِ السَّنَةِ فَلَمَّا أُخْرِجَ بِهِ الثَّانِيَةَ إِلَى الْمُعْتَصِمِ صِرْتُ إِلَيْهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنْتَ خَارِجٌ فَإِلَى مَنْ هَذَا الامْرُ مِنْ بَعْدِكَ فَبَكَى حَتَّى اخْضَلَّتْ لِحْيَتُهُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ عِنْدَ هَذِهِ يُخَافُ عَلَيَّ الامْرُ مِنْ بَعْدِي إِلَى ابْنِي عَلِيٍّ.

1. Ali ibn Ibrahim has narrated from his father that ’Isma‘il ibn Mihran who has said the following. “When abu Ja‘far (a. s.) left Madina for Baghdad the first time of his two journeys on his leaving I said to him, “May Allah take my souls in service for your cause, I am afraid about you in this condition. To who, after you, will belong the task (Leadership with Divine Authority)?” He turned to me laughing and said, “The disappearance, as have thought, will not take place this year. When he was about to be taken to al-Mu‘tasam (179/795 —became caliph 218/833 — 227/841), for the second time I went to him and said, “May Allah take my souls in service for your cause. You are leaving. To who, after you, will go this task Leadership with Divine Authority)?” He wept until his beard become soaked. He then turned to me and said, “This time you should be afraid about my life. The task (Leadership with Divine Authority) after me will go to my son Ali (a. s.).”

حسن

Tacit and Explicit Testimony as proof of abu al-Hassan’s, al-Thalith (the third) (a.s.) Divine Authority over the people after Muhammad ibn Ali al-Rida (a.s.) - Hadith 2313

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْخَيْرَانِيِّ عَنْ أَبِيهِ أَنَّهُ قَالَ كَانَ يَلْزَمُ بَابَ ابي جعفر (عَلَيْهِ السَّلام) لِلْخِدْمَةِ الَّتِي كَانَ وُكِّلَ بِهَا وَكَانَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى يَجِي‏ءُ فِي السَّحَرِ فِي كُلِّ لَيْلَةٍ لِيَعْرِفَ خَبَرَ عِلَّةِ ابي جعفر (عَلَيْهِ السَّلام) وَكَانَ الرَّسُولُ الَّذِي يَخْتَلِفُ بَيْنَ ابي جعفر (عَلَيْهِ السَّلام) وَبَيْنَ أَبِي إِذَا حَضَرَ قَامَ أَحْمَدُ وَخَلا بِهِ أَبِي فَخَرَجْتُ ذَاتَ لَيْلَةٍ وَقَامَ أَحْمَدُ عَنِ الْمَجْلِسِ وَخَلا أَبِي بِالرَّسُولِ وَاسْتَدَارَ أَحْمَدُ فَوَقَفَ حَيْثُ يَسْمَعُ الْكَلامَ فَقَالَ الرَّسُولُ لابِي إِنَّ مَوْلاكَ يَقْرَأُ عَلَيْكَ السَّلامَ وَيَقُولُ لَكَ إِنِّي مَاضٍ وَالامْرُ صَائِرٌ إِلَى ابْنِي عَلِيٍّ وَلَهُ عَلَيْكُمْ بَعْدِي مَا كَانَ لِي عَلَيْكُمْ بَعْدَ أَبِي ثُمَّ مَضَى الرَّسُولُ وَرَجَعَ أَحْمَدُ إِلَى مَوْضِعِهِ وَقَالَ لابِي مَا الَّذِي قَدْ قَالَ لَكَ قَالَ خَيْراً قَالَ قَدْ سَمِعْتُ مَا قَالَ فَلِمَ تَكْتُمُهُ وَأَعَادَ مَا سَمِعَ فَقَالَ لَهُ أَبِي قَدْ حَرَّمَ الله عَلَيْكَ مَا فَعَلْتَ لانَّ الله تَعَالَى يَقُولُ وَلا تَجَسَّسُوا فَاحْفَظِ الشَّهَادَةَ لَعَلَّنَا نَحْتَاجُ إِلَيْهَا يَوْماً مَا وَإِيَّاكَ أَنْ تُظْهِرَهَا إِلَى وَقْتِهَا فَلَمَّا أَصْبَحَ أَبِي كَتَبَ نُسْخَةَ الرِّسَالَةِ فِي عَشْرِ رِقَاعٍ وَخَتَمَهَا وَدَفَعَهَا إِلَى عَشْرَةٍ مِنْ وُجُوهِ الْعِصَابَةِ وَقَالَ إِنْ حَدَثَ بِي حَدَثُ الْمَوْتِ قَبْلَ أَنْ أُطَالِبَكُمْ بِهَا فَافْتَحُوهَا وَأَعْلِمُوا بِمَا فِيهَا فَلَمَّا مَضَى أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) ذَكَرَ أَبِي أَنَّهُ لَمْ يَخْرُجْ مِنْ مَنْزِلِهِ حَتَّى قَطَعَ عَلَى يَدَيْهِ نَحْوٌ مِنْ أَرْبَعِمِائَةِ إِنْسَانٍ وَاجْتَمَعَ رُؤَسَاءُ الْعِصَابَةِ عِنْدَ مُحَمَّدِ بْنِ الْفَرَجِ يَتَفَاوَضُونَ هَذَا الامْرَ فَكَتَبَ مُحَمَّدُ بْنُ الْفَرَجِ إِلَى أَبِي يُعْلِمُهُ بِاجْتِمَاعِهِمْ عِنْدَهُ وَأَنَّهُ لَوْ لا مَخَافَةُ الشُّهْرَةِ لَصَارَ مَعَهُمْ إِلَيْهِ وَيَسْأَلُهُ أَنْ يَأْتِيَهُ فَرَكِبَ أَبِي وَصَارَ إِلَيْهِ فَوَجَدَ الْقَوْمَ مُجْتَمِعِينَ عِنْدَهُ فَقَالُوا لابِي مَا تَقُولُ فِي هَذَا الامْرِ فَقَالَ أَبِي لِمَنْ عِنْدَهُ الرِّقَاعُ أَحْضِرُوا الرِّقَاعَ فَأَحْضَرُوهَا فَقَالَ لَهُمْ هَذَا مَا أُمِرْتُ بِهِ فَقَالَ بَعْضُهُمْ قَدْ كُنَّا نُحِبُّ أَنْ يَكُونَ مَعَكَ فِي هَذَا الامْرِ شَاهِدٌ آخَرُ فَقَالَ لَهُمْ قَدْ أَتَاكُمُ الله عَزَّ وَجَلَّ بِهِ هَذَا أَبُو جَعْفَرٍ الاشْعَرِيُّ يَشْهَدُ لِي بِسَمَاعِ هَذِهِ الرِّسَالَةِ وَسَأَلَهُ أَنْ يَشْهَدَ بِمَا عِنْدَهُ فَأَنْكَرَ أَحْمَدُ أَنْ يَكُونَ سَمِعَ مِنْ هَذَا شَيْئاً فَدَعَاهُ أَبِي إِلَى الْمُبَاهَلَةِ فَقَالَ لَمَّا حَقَّقَ عَلَيْهِ قَالَ قَدْ سَمِعْتُ ذَلِكَ وَهَذَا مَكْرُمَةٌ كُنْتُ أُحِبُّ أَنْ تَكُونَ لِرَجُلٍ مِنَ الْعَرَبُ لا لِرَجُلٍ مِنَ الْعَجَمِ فَلَمْ يَبْرَحِ الْقَوْمُ حَتَّى قَالُوا بِالْحَقِّ جَمِيعاً.

2. Al -Husayn ibn Muhammad has narrated from al -Khayrani who has narrated from his father the following. “My father was to watch the door of the house of abu Ja‘far (a. s.) to serve the task for which he was assigned. Ahmad ibn Muhammad ibn ‘Isa would come every day at dawn for information about the health of abu Ja‘far (a. s.). There was a messenger that would come and go between abu Ja‘far (a. s.) and my father. When he (the messenger) would come Ahmad would leave and my father would remain with him privately. One night I went out and Ahmad also left the meeting and my father remained in privacy with the messenger. Ahmad, however, wlaked around the meeting place as such that could hear the conversation. The messenger said to my father, “You master sends you greetings and says to you, “I am leaving and the task ((Leadership with Divine Authority) goes to my son, Ali (a. s.). His rights up on you after me will be as much as my rights up on you after my father.” The messenger then left and Ahmad came back to his place and said to my father, “What did he say to you?” My father said, “He said good.” Ahmad said, “I heard what he just said to you. Why do hide it?” He then stated all that he had heard. My father said to him, “Allah has made unlawful for you what you just did, because Allah, the Most High, has said, “Do not spy. .” (49 :12) However, you must bear this testimony, perhaps we my need it one day but you must not make it public until the proper time. In the morning my father wrote dawn the text of the message in ten, sealed and sent them to the leaders of the community. He said to them, “If my death may take place before I will ask you for this message you may open it to learn about it.” When abu Ja‘far (a. s.) left this world, my father has mentioned that he did not come out of his home until about four hundred people had faith expressed their faith with certainty in the abu al-Hassan, Ali ibn Muhammad (a. s.) as their Imam (Leader with Divine Authority). The leaders in the community gathered together in the house of Muhammad ibn al-Faraj consulting each other about this task (Leadership with Divine Authority). Muhammad ibn al-Faraj then wrote to my father to inform him of the gathering with him. He had said that had it not been for fear of publicity he would personally come to my father and ask him to join (them). My father rode and went to him. He found the community gathered at his place and they said to my father, “What do you say about this issue (Leadership with Divine Authority)?” My father those to whom he had sent a copy of the text of the message to bring them. They were brought and he said, “This is what I was commanded to do.” Some of them then said, “We would have loved if you would have asked another person also to bear witness and testimony to this fact.” He then said, “Allah, the Most Majestic, the Most Gracious, has, in fact, brought for you such witness. This is abu Ja‘far al-Asha‘ari can testify to my hearing this message.” He asked him to testify but Ahmad denied his hearing the message as su Ch My father then asked him for a mubahala (disputing party’s asking Allah to condemn the untrue party). He has said that when the case was proved against Ahmad he then said, “Yes, I did hear the message and it is an honor. I loved that it should go to a Arab man not to a none Arab person. Up on this the people there acknowledged the truth altogether.” In the copy of al-Safwan the above Hadith is recorded as follows:

مجهول

Tacit and Explicit Testimony as proof of abu al-Hassan’s, al-Thalith (the third) (a.s.) Divine Authority over the people after Muhammad ibn Ali al-Rida (a.s.) - Hadith 2314

3ـ وَفِي نُسْخَةِ الصَّفْوَانِيِّ مُحَمَّدُ بْنُ جَعْفَرٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْوَاسِطِيِّ أَنَّهُ سَمِعَ أَحْمَدَ بْنَ أَبِي خَالِدٍ مَوْلَى أَبِي جَعْفَرٍ يَحْكِي أَنَّهُ أَشْهَدَهُ عَلَى هَذِهِ الْوَصِيَّةِ الْمَنْسُوخَةِ شَهِدَ أَحْمَدُ بْنُ أَبِي خَالِدٍ مَوْلَى أَبِي جَعْفَرٍ أَنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) أَشْهَدَهُ أَنَّهُ أَوْصَى إِلَى عَلِيٍّ ابْنِهِ بِنَفْسِهِ وَأَخَوَاتِهِ وَجَعَلَ أَمْرَ مُوسَى إِذَا بَلَغَ إِلَيْهِ وَجَعَلَ عَبْدَ الله بْنَ الْمُسَاوِرِ قَائِماً عَلَى تَرِكَتِهِ مِنَ الضِّيَاعِ وَالامْوَالِ وَالنَّفَقَاتِ وَالرَّقِيقِ وَغَيْرِ ذَلِكَ إِلَى أَنْ يَبْلُغَ عَلِيُّ بْنُ مُحَمَّدٍ صَيَّرَ عَبْدُ الله بْنُ الْمُسَاوِرِ ذَلِكَ الْيَوْمَ إِلَيْهِ يَقُومُ بِأَمْرِ نَفْسِهِ وَأَخَوَاتِهِ وَيُصَيِّرُ أَمْرَ مُوسَى إِلَيْهِ يَقُومُ لِنَفْسِهِ بَعْدَهُمَا عَلَى شَرْطِ أَبِيهِمَا فِي صَدَقَاتِهِ الَّتِي تَصَدَّقَ بِهَا وَذَلِكَ يَوْمُ الاحَدِ لِثَلاثِ لَيَالٍ خَلَوْنَ مِنْ ذِي الْحِجَّةِ سَنَةَ عِشْرِينَ وَمِائَتَيْنِ وَكَتَبَ أَحْمَدُ بْنُ أَبِي خَالِدٍ شَهَادَتَهُ بِخَطِّهِ وَشَهِدَ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَهُوَ الْجَوَّانِيُّ عَلَى مِثْلِ شَهَادَةِ أَحْمَدَ بْنِ أَبِي خَالِدٍ فِي صَدْرِ هَذَا الْكِتَابِ وَكَتَبَ شَهَادَتَهُ بِيَدِهِ وَشَهِدَ نَصْرٌ الْخَادِمُ وَكَتَبَ شَهَادَتَهُ بِيَدِهِ.

3. Muhammad ibn Ja‘far al-Kufi has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn al-Husayn al-Wasiti who has said the following “I heard Ahmad ibn abu Khalid, stating that he (The Imam (a. s.) had appointed him as witness to bear testimony to this documented will in the following words. “Ahmad ibn abu Khalid, the slave of abu Ja‘far, bears testimony that abu Ja‘far, Muhammad ibn Ali ibn Musa ibn Ja‘far ibn Muhammad ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a. s.) is asked to bear testimony. Testimony to the fact that he has appointed his son, Ali, the executor of his directive wills about himself and bout his sisters. He has placed the affairs of Musa in his charge when he would attain maturity. He has appointed ‘Abdallah ibn al-Musawir as the over seer to his legacy, his estate, property, expenditures and slaves etc., until Ali ibn Muhammad will reach the age of maturity. At such time ‘Abdallah ibn al-Musawir will transfer the overseeing position to him (Ali ibn Muhammad (a. s.)). He thereafter will take charge of his own affairs and sister. The management of the affairs of Musa will also be left to him. Musa will take charge of his own affairs after the two (overseers) according to the conditions set forth by the father of the two of them in the matters his charitable charities. This has been documented on Sunday 3rd dhu al-Hijja, in the year two hundred twenty. Ahmad ibn abu Khalid has transcribed his own testimony with his own hand writing. He has asked al-Hassan ibn Muhammad ibn ‘Abdallah ibn al-Hassan ibn ali ibn al-Husayn ibn Ali ibn abu Talib (a. s.). He is also known as al-Jawani has a testimony just like the testimony of Ahmad ibn abu Khalid at the beginning of this document. He als has written his testimony with his own hand and the witness to bear testimony in the document is Nasr, the servant and he has written his bearing testimony with his own hand.”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2315

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ يَحْيَى بْنِ يَسَارٍ الْقَنْبَرِيِّ قَالَ أَوْصَى أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِلَى ابْنِهِ الْحَسَنِ قَبْلَ مُضِيِّهِ بِأَرْبَعَةِ أَشْهُرٍ وَأَشْهَدَنِي عَلَى ذَلِكَ وَجَمَاعَةً مِنَ الْمَوَالِي.

1. Ali ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdi from Yahya ibn Yasar al-Qanbar who has said the following. “Abu al-Hassan (a. s.) prepared his directive will to his son, al-Hassan four months before his leaving this world. He appointed me to bear testimony to his will as well as a group of the follower friends.”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2316

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ بَشَّارِ بْنِ أَحْمَدَ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ عُمَرَ النَّوْفَلِيِّ قَالَ كُنْتُ مَعَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي صَحْنِ دَارِهِ فَمَرَّ بِنَا مُحَمَّدٌ ابْنُهُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا صَاحِبُنَا بَعْدَكَ فَقَالَ لا صَاحِبُكُمْ بَعْدِيَ الْحَسَنُ.

2. Ali ibn Muhammad has narrated from Ja‘far ibn Muhammad al-Kufi from Bashshar ibn Ahmad al-Basri from Ali ibn ‘Umar al-Nawfali who has said the following. “Once I was with abu al-Hassan in the compound of his house and at that time his son, Muhammad passed by. I said to him, “may Allah take my souls in service for your cause, will he be our master, Imam, after you?” The Imam (a. s.) said, “ No, your master, Imam, after me will be al-Hassan (a. s.).” * This abu Ja‘far Muhammad ibn Ali, is the eldest son of the Imam al-Hadi (a. s.). He died before his father (230/845 - 252/866). His shrine is near Balad which is near Baghdad, and the place is now known as al-Sayyid Muhammad. In the following ahadith his name is frequently mentioned.

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2317

3ـ عَنْهُ عَنْ بَشَّارِ بْنِ أَحْمَدَ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الاصْفَهَانِيِّ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) صَاحِبُكُمْ بَعْدِيَ الَّذِي يُصَلِّي عَلَيَّ قَالَ وَلَمْ نَعْرِفْ أَبَا مُحَمَّدٍ قَبْلَ ذَلِكَ قَالَ فَخَرَجَ أَبُو مُحَمَّدٍ فَصَلَّى عَلَيْهِ.

3. From him has narrated from Bashshar ibn Ahmad from ‘Abdallah ibn Muhammad al-Isfahani who has said the following. “Abu al-Hassan (a. s.) said, “Your master (Imam) after me will be the one who will perform prayer for me (prayer for burial).” The narrator has said that we did not know abu Muhammad (a. s.) before this. Abu Muhammad came out and prayed (for his burial).”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2318

4ـ وَعَنْهُ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ وَهْبٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ كُنْتُ حَاضِراً أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) لَمَّا تُوُفِّيَ ابْنُهُ مُحَمَّدٌ فَقَالَ لِلْحَسَنِ يَا بُنَيَّ أَحْدِثْ لله شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

4. From him who has narrated from Musa ibn Ja‘far ibn Wahab from Ali ibn Ja‘far who has said the following. “I was present with abu al-Hassan (a. s.) when his son Muhammad died. The Imam (a. s.) said this to (his son) al-Hassan (a. s.), “Son renew your thanks to Allah because He has just granted you the matter (Leadership with Divine Authority).”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2319

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ مَرْوَانَ الانْبَارِيِّ قَالَ كُنْتُ حَاضِراً عِنْدَ مُضِيِّ أَبِي جَعْفَرٍ مُحَمَّدِ بن علي (عَلَيْهما السَّلام) فَجَاءَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَوُضِعَ لَهُ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ وَحَوْلَهُ أَهْلُ بَيْتِهِ وَأَبُو مُحَمَّدٍ قَائِمٌ فِي نَاحِيَةٍ فَلَمَّا فَرَغَ مِنْ أَمْرِ أَبِي جَعْفَرٍ الْتَفَتَ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَقَالَ يَا بُنَيَّ أَحْدِثْ لله تَبَارَكَ وَتَعَالَى شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad, from Ahmad ibn Muhammad ibn ‘Abdallah ibn Marwan al-Anbari who has said the following. “I was present at the time of abu Ja‘far Muhammad ibn Ali’s (leaving this world). Abu al-Hassan (a. s.) came and a chair was set for him. He sat on it and his family around him. Abu Muhammad was standing on one side. When he was free from the matters about abu Ja‘far he then turned to abu Muhammad (a. s.) and said, “My son, renew thanks to Allah, the Most Holy, the Most High, because He has just granted you a task (Leadership with Divine Authority).”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2320

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقَلانِسِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَمْرٍو عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) إِنْ كَانَ كَوْنٌ وَأَعُوذُ بِالله فَإِلَى مَنْ قَالَ عَهْدِي إِلَى الاكْبَرِ مِنْ وَلَدَيَّ.

6. Ali ibn Muhammad has narrated from Muhammad ibn Ahmad al-Qalanisi from Ali ibn al-Husayn ibn ‘Amr from Ali ibn Mahziyar who has said the following. “Once I said abu al-Hassan (a. s.), “If something will happen-I seek refuge before Allah – to who then will go (Leadership with Divine Authority)?” He said, “My covenant (directive will) is for the eldest of my sons.”

مجهول وقيل ضعيف

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2321

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي مُحَمَّدٍ الاسْبَارِقِينِيِّ عَنْ عَلِيِّ بْنِ عَمْرٍو الْعَطَّارِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ (عَلَيْهِ السَّلام) وَأَبُو جَعْفَرٍ ابْنُهُ فِي الاحْيَاءِ وَأَنَا أَظُنُّ أَنَّهُ هُوَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَنْ أَخُصُّ مِنْ وُلْدِكَ فَقَالَ لا تَخُصُّوا أَحَداً حَتَّى يَخْرُجَ إِلَيْكُمْ أَمْرِي قَالَ فَكَتَبْتُ إِلَيْهِ بَعْدُ فِيمَنْ يَكُونُ هَذَا الامْرُ قَالَ فَكَتَبَ إِلَيَّ فِي الْكَبِيرِ مِنْ وَلَدَيَّ قَالَ وَكَانَ أَبُو مُحَمَّدٍ أَكْبَرَ مِنْ أَبِي جَعْفَرٍ.

7. Ali ibn Muhammad has narrated from abu Muhammad al-Asbarqiniy from Ali ibn ‘Amr al-‘Attar who has said the following. “Once I went to see al-Hassan al-‘Askari (a. s.) when his son abu Ja‘far (Muhammad ) was still alive and I thought he will be the Imam after his father. I then asked the Imam (a. s.), “May Allah take my souls in service for your cause, which of your sons I will consider (my Imam)?” The Imam (a. s.) said, “do not consider any of them (your Imam) until my command will come to you.” The narrator has said, “I wrote to him afterwards asking, ‘To who will go this task (Leadership with Divine Authority)” The narrator has said, “He wrote to me, “(It will go) to my eldest son.” The narrator has said, “Abu Muhammad (a. s.) was older then abu Ja‘far.”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2322

8ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ جَمَاعَةٍ مِنْ بَنِي هَاشِمٍ مِنْهُمُ الْحَسَنُ بْنُ الْحَسَنِ الافْطَسُ أَنَّهُمْ حَضَرُوا يَوْمَ تُوُفِّيَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ بَابَ أَبِي الْحَسَنِ يُعَزُّونَهُ وَقَدْ بُسِطَ لَهُ فِي صَحْنِ دَارِهِ وَالنَّاسُ جُلُوسٌ حَوْلَهُ فَقَالُوا قَدَّرْنَا أَنْ يَكُونَ حَوْلَهُ مِنْ آلِ أَبِي طَالِبٍ وَبَنِي هَاشِمٍ وَقُرَيْشٍ مِائَةٌ وَخَمْسُونَ رَجُلاً سِوَى مَوَالِيهِ وَسَائِرِ النَّاسِ إِذْ نَظَرَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ قَدْ جَاءَ مَشْقُوقَ الْجَيْبِ حَتَّى قَامَ عَنْ يَمِينِهِ وَنَحْنُ لا نَعْرِفُهُ فَنَظَرَ إِلَيْهِ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ سَاعَةٍ فَقَالَ يَا بُنَيَّ أَحْدِثْ لله عَزَّ وَجَلَّ شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً فَبَكَى الْفَتَى وَحَمِدَ الله وَاسْتَرْجَعَ وَقَالَ الْحَمْدُ لله رَبِّ الْعَالَمِينَ وَأَنَا أَسْأَلُ الله تَمَامَ نِعَمِهِ لَنَا فِيكَ وَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ فَسَأَلْنَا عَنْهُ فَقِيلَ هَذَا الْحَسَنُ ابْنُهُ وَقَدَّرْنَا لَهُ فِي ذَلِكَ الْوَقْتِ عِشْرِينَ سَنَةً أَوْ أَرْجَحَ فَيَوْمَئِذٍ عَرَفْنَاهُ وَعَلِمْنَا أَنَّهُ قَدْ أَشَارَ إِلَيْهِ بِالامَامَةِ وَأَقَامَهُ مَقَامَهُ.

8. Muhammad ibn Yahya and others have narrated from Sa‘id ibn ‘Abdallah from a group of banu Hashim, among whom was al-Hassan ibn al-Hassan al-Aftas, the following. “They were present on the day Muhammad ibn Ali ibn Muhammad, at the door of abu al-Hassan to offer condolences. A place in the compound of his house was prepared for him and people were sitting around him. They said, “We estimated that at that time from the descendents of abu Talib, Hashim and Quraysh there were about fifty men besides his slaves and other people. At such time he look at al-Hassan ibn Ali coming and the front of his shirt was torn. He stood at the right of his father and we did not know him. Abu al-Hassan (a. s.) looked at him after a while and said, “My son, renew your thanks to Allah, the Most Majestic, the Most gracious, because He has granted you a new task (Leadership with Divine Authority).” The young man wept, praised Allah, and said, “We are for Allah and to Him we shall return. He then said, “All praise belongs to Allah, Lord of the worlds. I pray to Allah for completion the blessings for us in you. “We are for Allah and to Him we shall return.” We asked about him and it was said that he was al-Hassan, the son of the Imam. We estimated his age at that time around twenty years or more. On that day we learned and came to know that he had tacitly made a statement about the succeeding Imam and (the Leader with Divine Authority).”

مجهول كالصحيح

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2323

9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ دَرْيَابَ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ مُضِيِّ أَبِي جَعْفَرٍ فَعَزَّيْتُهُ عَنْهُ وَأَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) جَالِسٌ فَبَكَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) فَأَقْبَلَ عَلَيْهِ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ لَهُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ جَعَلَ فِيكَ خَلَفاً مِنْهُ فَاحْمَدِ الله.

9. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Muhammad ibn Yahya ibn Daryab who has said the following. “I went to see abu al-Hassan (a. s.) after the death of abu Ja‘far and offered condolences for this reason. Abu Muhammad (a. s.) was also present. He wept and abu al-Hassan (a. s.) turned to him and said, “Allah, the Most Holy, the Most High, has made you to succeed (the Imam) instead of him. You must thanks Allah.”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2324

10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ مَا مَضَى ابْنُهُ أَبُو جَعْفَرٍ وَإِنِّي لافَكِّرُ فِي نَفْسِي أُرِيدُ أَنْ أَقُولَ كَأَنَّهُمَا أَعْنِي أَبَا جَعْفَرٍ وَأَبَا مُحَمَّدٍ فِي هَذَا الْوَقْتِ كَأَبِي الْحَسَنِ مُوسَى وَإِسْمَاعِيلَ ابْنَيْ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهما السَّلام) وَإِنَّ قِصَّتَهُمَا كَقِصَّتِهِمَا إِذْ كَانَ أَبُو مُحَمَّدٍ الْمُرْجَى بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ عَلَيَّ أَبُو الْحَسَنِ قَبْلَ أَنْ أَنْطِقَ فَقَالَ نَعَمْ يَا أَبَا هَاشِمٍ بَدَا لله فِي أَبِي مُحَمَّدٍ بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) مَا لَمْ يَكُنْ يُعْرَفُ لَهُ كَمَا بَدَا لَهُ فِي مُوسَى بَعْدَ مُضِيِّ إِسْمَاعِيلَ مَا كَشَفَ بِهِ عَنْ حَالِهِ وَهُوَ كَمَا حَدَّثَتْكَ نَفْسُكَ وَإِنْ كَرِهَ الْمُبْطِلُونَ وَأَبُو مُحَمَّدٍ ابْنِي الْخَلَفُ مِنْ بَعْدِي عِنْدَهُ عِلْمُ مَا يُحْتَاجُ إِلَيْهِ وَمَعَهُ آلَةُ الامَامَةِ.

10. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Abu Hashim al-Ja‘fari who said: “I was in the presence of Abu al-Hassan (a. s.) after the death of his son, Abu Ja‘far. I thought to myself wanting to say, “Abu Ja‘far and Abu Muhammad at this time are like Abu al-Hassan Musa and ’Isma‘il, the sons of Ja‘far ibn Muhammad (a. s.), and their stories are similar, since Abu Muhammad was the appointee after Abu Ja'far (AS).” At that moment, Abu al-Hassan turned to me before I could say anything and said, “Yes, O Abu Hashim, Allah applied Bada’ (a change in the current natural conditions) in the case of Abu Muhammad after Abu Ja‘far (AS), a fact that was not known for him (Abu Muhammad). In the same way He applied Bada’ in the case of Musa after the death of ’Isma‘il as an issue that through which his condition came to light. That is what you thought to yourself. Even though people of falsehood may dislike it, Abu Muhammad, my son, will be the successor after me. With him is the knowledge that he will need and with him are the signs of Imamate (Leadership with Divine Authority).”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2325

11ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ دَرْيَابَ عَنْ أَبِي بَكْرٍ الْفَهْفَكِيِّ قَالَ كَتَبَ إِلَيَّ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَبُو مُحَمَّدٍ ابْنِي أَنْصَحُ آلِ مُحَمَّدٍ غَرِيزَةً وَأَوْثَقُهُمْ حُجَّةً وَهُوَ الاكْبَرُ مِنْ وَلَدَيَّ وَهُوَ الْخَلَفُ وَإِلَيْهِ يَنْتَهِي عُرَى الامَامَةِ وَأَحْكَامُهَا فَمَا كُنْتَ سَائِلِي فَسَلْهُ عَنْهُ فَعِنْدَهُ مَا يُحْتَاجُ إِلَيْهِ.

11. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Muhammad ibn Yahya ibn Daryab from abu Bakr al-Fahfaki who has said the following. “He wrote to me as herein below. “My son, abu Muhammad instinctively is the most considerate in the family of Muhammad (s. a). He possesses the strongest authoritative supporting evidence above them and he is the eldest of my sons. He is the succeeding Imam and to him go the rings of Imamat (Leadership with Divine Authority) and its rules. Whatever you wanted to ask me ask it from him. With him is whatever he may need.”

مجهول

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2326

12ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ شَاهَوَيْهِ بْنِ عَبْدِ الله الْجَلابِ قَالَ كَتَبَ إِلَيَّ أَبُو الْحَسَنِ فِي كِتَابٍ أَرَدْتَ أَنْ تَسْأَلَ عَنِ الْخَلَفِ بَعْدَ أَبِي جَعْفَرٍ وَقَلِقْتَ لِذَلِكَ فَلا تَغْتَمَّ فَإِنَّ الله عَزَّ وَجَلَّ لا يُضِلُّ قَوْماً بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ وَصَاحِبُكَ بَعْدِي أَبُو مُحَمَّدٍ ابْنِي وَعِنْدَهُ مَا تَحْتَاجُونَ إِلَيْهِ يُقَدِّمُ مَا يَشَاءُ الله وَيُؤَخِّرُ مَا يَشَاءُ الله ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها قَدْ كَتَبْتُ بِمَا فِيهِ بَيَانٌ وَقِنَاعٌ لِذِي عَقْلٍ يَقْظَانَ.

12. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Shahwayh ibn ‘Abdallah al-Jallab who has said the following. “Abu al-Hassan wrote to me in a letter as herein below. “You wanted to ask about the succeeding Imam after (the death) of abu Ja‘far and you were anxious about it. Do not feel sad; “God does not misguide a nation after having given them guidance until the means of piety are made known to them. . .” (9:115) Allah, the Most Majestic, the Most gracious, does not neglect the people whom He has granted guidance to go astray until He clarifies for them the means with which they can maintain piety. You master (Imam) after me will be, my son, abu Muhammad (a. s.). With there is whatever you would need. Allah allows to precede whatever He wants and Allah allows to succeed whatever He wants. “For whatever sign We change or eliminate or cause to recede into oblivion, We bring forth a better sign, one that is identical.. .” (2:106). I have written enough convincing facts for the people of reason with awareness.”

مجهول أيض ا

Tacit and Explicit Testimony as proof of abu Muhammad al-Hassan ‘s (a.s.) Divine Authority over the people after Ali ibn Muhammad (a.s.) - Hadith 2327

13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ الْخَلَفُ مِنْ بَعْدِيَ الْحَسَنُ فَكَيْفَ لَكُمْ بِالْخَلَفِ مِنْ بَعْدِ الْخَلَفِ فَقُلْتُ وَلِمَ جَعَلَنِيَ الله فِدَاكَ فَقَالَ إِنَّكُمْ لا تَرَوْنَ شَخْصَهُ وَلا يَحِلُّ لَكُمْ ذِكْرُهُ بِاسْمِهِ فَقُلْتُ فَكَيْفَ نَذْكُرُهُ فَقَالَ قُولُوا الْحُجَّةُ مِنْ آلِ مُحَمَّدٍ عَلَيْهم السَّلام.

13. Ali ibn Muhammad has narrated from the person he mentioned from Muhammad ibn Ahmad al-‘Alawi from Dawud ibn al-Qasim who has said the following. “I heard abu al-Hassan (a. s.) saying, ‘The succeeding (Imam) after me will be al-Hassan. How will your dealing be with the succeeding (Imam) of the succeeding (Imam)?” I then said, “Why will that be so, may Allah take my souls in service for your cause?” He said, “You will not see him in person. It will not lawful for you to pronounce his name.” I then asked, “How then will we speak of him?” He said, “Say, ‘The Divine Authority from the family of Muhammad (s. a).”

مجهول أيضا

Tacit and Explicit Testimony as proof of the owner of the House’s (a.s.) Divine Authority over the people abu Muhammad al-Hassan (a.s.) - Hadith 2328

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ بِلالٍ قَالَ خَرَجَ إِلَيَّ مِنْ أَبِي مُحَمَّدٍ قَبْلَ مُضِيِّهِ بِسَنَتَيْنِ يُخْبِرُنِي بِالْخَلَفِ مِنْ بَعْدِهِ ثُمَّ خَرَجَ إِلَيَّ مِنْ قَبْلِ مُضِيِّهِ بِثَلاثَةِ أَيَّامٍ يُخْبِرُنِي بِالْخَلَفِ مِنْ بَعْدِهِ.

1. Ali ibn Muhammad has narrated from Muhammad ibn Ali ibn Bilal who has said the following. “Two years before his leaving this world, abu Muhammad (a. s.)sent out information to me about the succeeding Imam after him. Just three days before his leaving this world he again sent out information to me about the succeeding Imam after him.”

مختلف فيه

Tacit and Explicit Testimony as proof of the owner of the House’s (a.s.) Divine Authority over the people abu Muhammad al-Hassan (a.s.) - Hadith 2329

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ قُلْتُ لابِي مُحَمَّدٍ (عَلَيْهِ السَّلام) جَلالَتُكَ تَمْنَعُنِي مِنْ مَسْأَلَتِكَ فَتَأْذَنُ لِي أَنْ أَسْأَلَكَ فَقَالَ سَلْ قُلْتُ يَا سَيِّدِي هَلْ لَكَ وَلَدٌ فَقَالَ نَعَمْ فَقُلْتُ فَإِنْ حَدَثَ بِكَ حَدَثٌ فَأَيْنَ أَسْأَلُ عَنْهُ قَالَ بِالْمَدِينَةِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Ishaq from abu Hashim al-Ja‘fari who has said the following. “I said to abu Muhammad (a. s.), ‘Your grace causes shyness to me to ask you questions. May I ask you a question?” He said, “Yes, you may ask.” I said, “My master, do you have a son?” He said, “Yes, I do have a son.” I then said, “If anything will happen to you, where would I ask him (about my religion)?” He replied, “Ask him in Madina.”

صحيح

Tacit and Explicit Testimony as proof of the owner of the House’s (a.s.) Divine Authority over the people abu Muhammad al-Hassan (a.s.) - Hadith 2330

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمَكْفُوفِ عَنْ عَمْرٍو الاهْوَازِيِّ قَالَ أَرَانِي أَبُو مُحَمَّدٍ ابْنَهُ وَقَالَ هَذَا صَاحِبُكُمْ مِنْ بَعْدِي.

3. Ali ibn Muhammad has narrated from Ja‘far ibn Muhammad al-Kufi from Ja‘far ibn Muhammad al-Makfuf from ‘Amr al-Ahwazi who has said the following. “Abu Muhammad (a. s.) showed me his son and said, “This will be your master (Leader with Divine Authority) after me.”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of the owner of the House’s (a.s.) Divine Authority over the people abu Muhammad al-Hassan (a.s.) - Hadith 2331

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلانِسِيِّ قَالَ قُلْتُ لِلْعَمْرِيِّ قَدْ مَضَى أَبُو مُحَمَّدٍ فَقَالَ لِي قَدْ مَضَى وَلَكِنْ قَدْ خَلَّفَ فِيكُمْ مَنْ رَقَبَتُهُ مِثْلُ هَذِهِ وَأَشَارَ بِيَدِهِ.

4. Ali ibn Muhammad has narrated from Hamdan al-Qalanisi who has said the following. “The narrator has said, ‘I said to al-‘Amri, “Has abu Muhammad (a. s.) left this world?” He said, “He has left this world but has appointed for (a Leader with Divine Authority) whose neck is like this. He made a sign with his hand.” (The hand gesture was an indication of Imam’s good health or perhaps age). *1. Al-‘Amri was the first of the twelfth Imam’s representatives.

ضعيف على المشهور

Tacit and Explicit Testimony as proof of the owner of the House’s (a.s.) Divine Authority over the people abu Muhammad al-Hassan (a.s.) - Hadith 2332

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله قَالَ خَرَجَ عَنْ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) حِينَ قُتِلَ الزُّبَيْرِيُّ لَعَنَهُ الله هَذَا جَزَاءُ مَنِ اجْتَرَأَ عَلَى الله فِي أَوْلِيَائِهِ يَزْعُمُ أَنَّهُ يَقْتُلُنِي وَلَيْسَ لِي عَقِبٌ فَكَيْفَ رَأَى قُدْرَةَ الله فِيهِ وَوُلِدَ لَهُ وَلَدٌ سَمَّاهُ م‏ح‏م‏د فِي سَنَةِ سِتٍّ وَخَمْسِينَ وَمِائَتَيْنِ.

Al-Husayn ibn Muhammad al-Ash‘ari from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah who has said the following. “(A letter) came out from abu Muhammad (a. s.) when al-Zubayri, may Allah condemn him, was killed. It said, “This is the recompense for those who disregard Allah in the matters of the people whom He has appointed as His authority over the cratures. He thought he could murder me and I do not have a son. How did he experience the power of Allah in the matter. A boy was born to him and he named him M. H. M. D. in the year two hundred fifty six. (Abbreviation stands for the name of the Imam because of the prohibition to pronounce it in a complete word.).”

ضعيف على المشهور

Tacit and Explicit Testimony as proof of the owner of the House’s (a.s.) Divine Authority over the people abu Muhammad al-Hassan (a.s.) - Hadith 2333

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ وَمُحَمَّدٍ ابْنَيْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَبْدِيِّ مِنْ عَبْدِ قَيْسٍ عَنْ ضَوْءِ بْنِ عَلِيٍّ الْعِجْلِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ فَارِسَ سَمَّاهُ قَالَ أَتَيْتُ سَامَرَّاءَ وَلَزِمْتُ بَابَ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَدَعَانِي فَدَخَلْتُ عَلَيْهِ وَسَلَّمْتُ فَقَالَ مَا الَّذِي أَقْدَمَكَ قَالَ قُلْتُ رَغْبَةٌ فِي خِدْمَتِكَ قَالَ فَقَالَ لِي فَالْزَمِ الْبَابَ قَالَ فَكُنْتُ فِي الدَّارِ مَعَ الْخَدَمِ ثُمَّ صِرْتُ أَشْتَرِي لَهُمُ الْحَوَائِجَ مِنَ السُّوقِ وَكُنْتُ أَدْخُلُ عَلَيْهِمْ مِنْ غَيْرِ إِذْنٍ إِذَا كَانَ فِي الدَّارِ رِجَالٌ قَالَ فَدَخَلْتُ عَلَيْهِ يَوْماً وَهُوَ فِي دَارِ الرِّجَالِ فَسَمِعْتُ حَرَكَةً فِي الْبَيْتِ فَنَادَانِي مَكَانَكَ لا تَبْرَحْ فَلَمْ أَجْسُرْ أَنْ أَدْخُلَ وَلا أَخْرُجَ فَخَرَجَتْ عَلَيَّ جَارِيَةٌ مَعَهَا شَيْ‏ءٌ مُغَطًّى ثُمَّ نَادَانِيَ ادْخُلْ فَدَخَلْتُ وَنَادَى الْجَارِيَةَ فَرَجَعَتْ إِلَيْهِ فَقَالَ لَهَا اكْشِفِي عَمَّا مَعَكِ فَكَشَفَتْ عَنْ غُلامٍ أَبْيَضَ حَسَنِ الْوَجْهِ وَكَشَفَ عَنْ بَطْنِهِ فَإِذَا شَعْرٌ نَابِتٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ أَخْضَرُ لَيْسَ بِأَسْوَدَ فَقَالَ هَذَا صَاحِبُكُمْ ثُمَّ أَمَرَهَا فَحَمَلَتْهُ فَمَا رَأَيْتُهُ بَعْدَ ذَلِكَ حَتَّى مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام )

6. Ali ibn Muhammad has narrated from al-Husayn and Muhammad, the sons of Ali ibn Ibrahim from Muhammad ibn Ali ibn ‘Abd al-Rahman al-‘Abdi -from the tribe of ‘Abd Qays- from Daw’ ibn Ali al-‘Ijli from a man of the people of Fars whose name he mentioned and who has said the following. “I went to Samarra and devoted myself to the gate (of the house) of abu Muhammad (a. s.). The Imam (a. s.) called me. I went to him and offered greetings. He asked me, “ What brings you here?” The narrator has said that he said, “My wish to serve you has brought me here.” He then said, “(Help us) as a devoted (security guard) at the gate.)” The narrator has said that he then stayed at the gate with other servants. Once then he went to buy the needed items from the market. He would inter the house without formal permission when man were in the house. The narrator has said, “One day I interred the house and he (The Imam (a. s.) was in the men’s quarters. I heard some movement in the house and the Imam (a. s.) said to me, “Stay wherever you are and do not move.” I felt shy of going both inside and outside. A maiden came out to me with something under a cover with her. Then the Imam (a. s.) called me to come in. I went inside. He called the maiden and she came back to him. He said to her, “Remove the covering from (the face of) who is you. She removed the cover from the face of a white a complexion beautiful boy. The Imam (a. s.) then removed the covering further aside. There was greenish black hair between his neck and belly. The Imam (a. s.) said, “This is you master (Leader with Divine Authority). Then he ordered her to take him and she obeyed. Ever since I did not see him until abu Muhammad (a. s.) left this world.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2334

1ـ مُحَمَّدُ بْنُ عَبْدِ الله وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَبْدِ الله بْنِ جَعْفَرٍ الْحِمْيَرِيِّ قَالَ اجْتَمَعْتُ أَنَا وَالشَّيْخُ أَبُو عَمْرٍو رَحِمَهُ الله عِنْدَ أَحْمَدَ بْنِ إِسْحَاقَ فَغَمَزَنِي أَحْمَدُ بْنُ إِسْحَاقَ أَنْ أَسْأَلَهُ عَنِ الْخَلَفِ فَقُلْتُ لَهُ يَا أَبَا عَمْرٍو إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْ‏ءٍ وَمَا أَنَا بِشَاكٍّ فِيمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ فَإِنَّ اعْتِقَادِي وَدِينِي أَنَّ الارْضَ لا تَخْلُو مِنْ حُجَّةٍ إِلا إِذَا كَانَ قَبْلَ يَوْمِ الْقِيَامَةِ بِأَرْبَعِينَ يَوْماً فَإِذَا كَانَ ذَلِكَ رُفِعَتِ الْحُجَّةُ وَأُغْلِقَ بَابُ التَّوْبَةِ فَلَمْ يَكُ يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْراً فَأُولَئِكَ أَشْرَارٌ مِنْ خَلْقِ الله عَزَّ وَجَلَّ وَهُمُ الَّذِينَ تَقُومُ عَلَيْهِمُ الْقِيَامَةُ وَلَكِنِّي أَحْبَبْتُ أَنْ أَزْدَادَ يَقِيناً وَإِنَّ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) سَأَلَ رَبَّهُ عَزَّ وَجَلَّ أَنْ يُرِيَهُ كَيْفَ يُحْيِي الْمَوْتَى قَالَ أَ وَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي وَقَدْ أَخْبَرَنِي أَبُو عَلِيٍّ أَحْمَدُ بْنُ إِسْحَاقَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ وَقُلْتُ مَنْ أُعَامِلُ أَوْ عَمَّنْ آخُذُ وَقَوْلَ مَنْ أَقْبَلُ فَقَالَ لَهُ الْعَمْرِيُّ ثِقَتِي فَمَا أَدَّى إِلَيْكَ عَنِّي فَعَنِّي يُؤَدِّي وَمَا قَالَ لَكَ عَنِّي فَعَنِّي يَقُولُ فَاسْمَعْ لَهُ وَأَطِعْ فَإِنَّهُ الثِّقَةُ الْمَأْمُونُ وَأَخْبَرَنِي أَبُو عَلِيٍّ أَنَّهُ سَأَلَ أَبَا مُحَمَّدٍ (عَلَيْهِ السَّلام) عَنْ مِثْلِ ذَلِكَ فَقَالَ لَهُ الْعَمْرِيُّ وَابْنُهُ ثِقَتَانِ فَمَا أَدَّيَا إِلَيْكَ عَنِّي فَعَنِّي يُؤَدِّيَانِ وَمَا قَالا لَكَ فَعَنِّي يَقُولانِ فَاسْمَعْ لَهُمَا وَأَطِعْهُمَا فَإِنَّهُمَا الثِّقَتَانِ الْمَأْمُونَانِ فَهَذَا قَوْلُ إِمَامَيْنِ قَدْ مَضَيَا فِيكَ قَالَ فَخَرَّ أَبُو عَمْرٍو سَاجِداً وَبَكَى ثُمَّ قَالَ سَلْ حَاجَتَكَ فَقُلْتُ لَهُ أَنْتَ رَأَيْتَ الْخَلَفَ مِنْ بَعْدِ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَقَالَ إِي وَالله وَرَقَبَتُهُ مِثْلُ ذَا وَأَوْمَأَ بِيَدِهِ فَقُلْتُ لَهُ فَبَقِيَتْ وَاحِدَةٌ فَقَالَ لِي هَاتِ قُلْتُ فَالاسْمُ قَالَ مُحَرَّمٌ عَلَيْكُمْ أَنْ تَسْأَلُوا عَنْ ذَلِكَ وَلا أَقُولُ هَذَا مِنْ عِنْدِي فَلَيْسَ لِي أَنْ أُحَلِّلَ وَلا أُحَرِّمَ وَلَكِنْ عَنْهُ (عَلَيْهِ السَّلام) فَإِنَّ الامْرَ عِنْدَ السُّلْطَانِ أَنَّ أَبَا مُحَمَّدٍ مَضَى وَلَمْ يُخَلِّفْ وَلَداً وَقَسَّمَ مِيرَاثَهُ وَأَخَذَهُ مَنْ لا حَقَّ لَهُ فِيهِ وَهُوَ ذَا عِيَالُهُ يَجُولُونَ لَيْسَ أَحَدٌ يَجْسُرُ أَنْ يَتَعَرَّفَ إِلَيْهِمْ أَوْ يُنِيلَهُمْ شَيْئاً وَإِذَا وَقَعَ الاسْمُ وَقَعَ الطَّلَبُ فَاتَّقُوا الله وَأَمْسِكُوا عَنْ ذَلِكَ. قَالَ الْكُلَيْنِيُّ رَحِمَهُ الله وَحَدَّثَنِي شَيْخٌ مِنْ أَصْحَابِنَا ذَهَبَ عَنِّي اسْمُهُ أَنَّ أَبَا عَمْرٍو سَأَلَ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ مِثْلِ هَذَا فَأَجَابَ بِمِثْلِ هَذَا.

1. Muhammad ibn ‘Abdallah and Muhammad ibn Yahya, all have narrated from ‘Abdallah ibn Ja‘far al-Himyari who has said the following. “I and shaykh abu ‘Amr, may Allah grant him blessings met each other before Ahmad ibn Ishaq. Ahmad ibn Ishaq made an eye gesture to me to ask him about the succeeding Imam. I said to him, “O abu ‘Amr, I like to ask you a question about a matter, although, I do not any doubts in the question I am about to ask. It is my belief and religion that the earth is not left without a Leadership with Divine Authority except if would be just before the coming of the Day of Judgment by forty days because in such a period Leadership with Divine Authority will take away. The door to repentance will be closed. No soul will benefit from the faith with which it has not achieved any good deeds. “. . the belief of any soul will be of no avail to it unless some good deeds have been done with it, or it has been formed before the coming of such a day. .” (6:158) Such people would be of the evil creatures of Allah, the Most Majestic, the Most gracious, and it is these people on whom the Day of Judgment will be established. However, I wanted to strengthen my faith further just as Abrahm (a. s.) asked his Lord, the Most Majestic, the Most gracious, to show him how would He will bring the dead to life again. He said, “When Abraham prayed, “Lord, show me how you bring the dead back to life,” the Lord said, “Do you not yet believe?” Abraham replied, “I believe but want more confidence for my heart.. .” (2:260) Abu Ali Ahmad ibn Ishaq has inarrated to me from abu al-Hassan (a. s.) who has said that he asked the Imam (a. s.), “With who should I deal and ask questions about my faith and religion and whose words should I accept (after you)?” The Imam (a. s.) said to him, “Al-‘Amri is trustworthy to me. Whatever he will deliver to you is from me. From me he delivers. Whatever he would say is from me, from me he saays it. Listen to him and obey him because he is reliable and trustworthy. Abu Ali has said to me that he asked abu Muhammad (a. s.) a similar question and he said to him, “Al-‘Amri and his son are trustworthy people. Whatever they would deliver to you is from me from they deliover. Whatevet they say to you from they say it. Listen to them and obey them because they are trustworthy and reliable people. These are the words of the Imams spoken about you. Abu ‘Amr fell down on his face in prostration and wept. Then he said, “Ask what you need to ask.” I said, “Did you see the succeeding Imam (Leader with Divine Authority) after abu Muhammad (a. s.) ?” He said, “Yes, by Allah , his neck was like that-making a gesture with his hand.” I then said, “Onne more question is left.” He said, “Say, whaever is is it.” I said, “What is his (succeding Imam) name?” He said, “It is unlawful for you to ask about it. I do not say this because abu left this world without a surviving son. His legacy is distributed and is taken away by one who has no right in it. He is (that prson). His family is despersed and no one has the courage to learn about them or recieve any thing from them. When the name is mentioned search for him will take place. Have fear of Allah and abstain from it.” Al-Kulayni, may Allah grant his soul blessings, has said, “: A shaykh from our people narrated this to me – his name I have forgotten- that abu’Amr asked Ahmad ibn Ishaq a similar question and received a similar answer.”

صحيح وسنده التي مرسل

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2335

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ وَكَانَ أَسَنَّ شَيْخٍ مِنْ وُلْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِالْعِرَاقِ فَقَالَ رَأَيْتُهُ بَيْنَ الْمَسْجِدَيْنِ وَهُوَ غُلامٌ (عَلَيْهِ السَّلام )

2. Ali ibn Muhammad has narrated from Muhammad ibn ’Isma‘il ibn Musa ibn Ja‘far, the most senior (in his time) of the descendants of the Messenger of Allah, in Iraq has said the following. “I saw him (the twelfth Imam (a. s.)) between the two mosque while he was a boy.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2336

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ رِزْقِ الله أَبُو عَبْدِ الله قَالَ حَدَّثَنِي مُوسَى بْنُ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ حَمْزَةَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ حَدَّثَتْنِي حَكِيمَةُ ابْنَةُ مُحَمَّدِ بْنِ عَلِيٍّ وَهِيَ عَمَّةُ أَبِيهِ أَنَّهَا رَأَتْهُ لَيْلَةَ مَوْلِدِهِ وَبَعْدَ ذَلِكَ.

3. Muhammad ibn Yahya has narrated from al-Husayn ibn Rizqillah abu ‘Abdallah ‘Abdallah who has said the following. “Musa ibn Muhammad ibn al-Qasim ibn Hamzah ibn Musa ibn Ja‘far narrated to me that Hakima, the daughter of Muhammad ibn Ali (a. s.) and the paternal aunt of his (the twelfth’s) father, said to me that she had seen him on the night of his birth and afterwards.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2337

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ حَمْدَانَ الْقَلانِسِيِّ قَالَ قُلْتُ لِلْعَمْرِيِّ قَدْ مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) فَقَالَ قَدْ مَضَى وَلَكِنْ قَدْ خَلَّفَ فِيكُمْ مَنْ رَقَبَتُهُ مِثْلُ هَذَا وَأَشَارَ بِيَدِهِ.

4. Ali ibn Muhammad has narrated from Hamdan al-Qalanisi who has said the following. “I asked al-‘Amri, “Has abu Muhammad (a. s.) passed away?” He said, “Yes, he has passed away but has left behind among you a person (the succeeding Imam) whose neck is like this. He made a sign with his hand (meaning thereby good health and beauty).”

مختلف فيه

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2338

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ فَتْحٍ مَوْلَى الزُّرَارِيِّ قَالَ سَمِعْتُ أَبَا عَلِيِّ بْنَ مُطَهَّرٍ يَذْكُرُ أَنَّهُ قَدْ رَآهُ وَوَصَفَ لَهُ قَدَّهُ.

5. Ali ibn Muhammad has narrated from Fath, Mawla (slave) of al-Zurari who has said the following. “I heard abu Ali ibn Mutahhar saying that has seen him (the twelfth Imam) and would describe his (Imam’s) figure.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2339

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ نُعَيْمٍ عَنْ خَادِمٍ لابْرَاهِيمَ بْنِ عَبْدَةَ النَّيْسَابُورِيِّ أَنَّهَا قَالَتْ كُنْتُ وَاقِفَةً مَعَ إِبْرَاهِيمَ عَلَى الصَّفَا فَجَاءَ (عَلَيْهِ السَّلام) حَتَّى وَقَفَ عَلَى إِبْرَاهِيمَ وَقَبَضَ عَلَى كِتَابِ مَنَاسِكِهِ وَحَدَّثَهُ بِأَشْيَاءَ.

6. Ali ibn Muhammad has narrated from Muhammad ibn Shadhan ibn Nu‘aym from Ibrahim ibn ‘Abdahu al-Naysaburi’s house maid who has said the following. “I was standing with Ibrahim on al-Safa’ that he (the twelfth Imam) came and stood higher than Ibrahim, took his Hajj guide book and spoke to him about a number of things.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2340

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله بْنِ صَالِحٍ أَنَّهُ رَآهُ عِنْدَ الْحَجَرِ الاسْوَدِ وَالنَّاسُ يَتَجَاذَبُونَ عَلَيْهِ وَهُوَ يَقُولُ مَا بِهَذَا أُمِرُوا.

7. Ali ibn Muhammad has narrated from Muhammad ibn Ali ibn Ibrahim from abu ‘Abdallah ibn Salih who has said the following. “I saw him (the twelfth Imam) near the Black Stone while people were clinging over it. The Imam (a. s.) would say, “They are not commanded in this condition ( to kiss the Black Stone.”

صحيح على الظاهر

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2341

8ـ عَلِيٌّ عَنْ أَبِي عَلِيٍّ أَحْمَدَ بْنِ إِبْرَاهِيمَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ أَنَّهُ قَالَ رَأَيْتُهُ (عَلَيْهِ السَّلام) بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ حِينَ أَيْفَعَ وَقَبَّلْتُ يَدَيْهِ وَرَأْسَهُ.

8. Ali has narrated from abu Ali Ahmad ibn Ibrahim ibn Idris from his father who has said the following. “I saw him (the twelfth Imam) after the death of abu Muhammad (a. s.) when he had reached adolescence. I kissed his hand and head.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2342

9ـ عَلِيٌّ عَنْ أَبِي عَبْدِ الله بْنِ صَالِحٍ وَأَحْمَدَ بْنِ النَّضْرِ عَنِ الْقَنْبَرِيِّ رَجُلٌ مِنْ وُلْدِ قَنْبَرٍ الْكَبِيرِ مَوْلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ جَرَى حَدِيثُ جَعْفَرِ بْنِ عَلِيٍّ فَذَمَّهُ فَقُلْتُ لَهُ فَلَيْسَ غَيْرُهُ فَهَلْ رَأَيْتَهُ فَقَالَ لَمْ أَرَهُ وَلَكِنْ رَآهُ غَيْرِي قُلْتُ وَمَنْ رَآهُ قَالَ قَدْ رَآهُ جَعْفَرٌ مَرَّتَيْنِ وَلَهُ حَدِيثٌ.

9. Ali has narrated from abu ‘Abdallah ibn Salih and Ahmad ibn al-Nadr from al-Qanbari, one of the descendants of Qanbar al-Kabir (great), the slave of abuu al-Hassan al-Rida (a. s.) who has said the following. “Once Ja‘far ibn Ali was mentioned and he reproached him. I said to him, “Well, there is no one (in his family) besides him. Have you seen him?” He said, “I have not seen him (the twelfth Imam) but other people have seen him.” I then asked, “Who has seen him?” He said, “Ja‘far has seen him twice and he has quite a story about it to tell.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2343

10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي مُحَمَّدٍ الْوَجْنَانِيِّ أَنَّهُ أَخْبَرَنِي عَمَّنْ رَآهُ أَنَّهُ خَرَجَ مِنَ الدَّارِ قَبْلَ الْحَادِثِ بِعَشَرَةِ أَيَّامٍ وَهُوَ يَقُولُ اللهمَّ إِنَّكَ تَعْلَمُ أَنَّهَا مِنْ أَحَبِّ الْبِقَاعِ لَوْ لا الطَّرْدُ أَوْ كَلامٌ هَذَا نَحْوُهُ.

10. Ali ibn Muhammad has narrated from abu Muhammad al-Wajnani who has said the following. “He narrated to me from a person who had seen him (The Imam (a. s) in the words below. ‘He (the twelfth Imam) came out the house ten days before his father would leave this world and said, “O Lord, You know that this is the most lovely place to me, had there been no expulsion.” Or that he spoke a similar expression.”

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2344

11ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ قَيْسٍ عَنْ بَعْضِ جَلاوِزَةِ السَّوَادِ قَالَ شَاهَدْتُ سِيمَاءَ آنِفاً بِسُرَّ مَنْ رَأَى وَقَدْ كَسَرَ بَابَ الدَّارِ فَخَرَجَ عَلَيْهِ وَبِيَدِهِ طَبَرْزِينٌ فَقَالَ لَهُ مَا تَصْنَعُ فِي دَارِي فَقَالَ سِيمَاءُ إِنَّ جَعْفَراً زَعَمَ أَنَّ أَبَاكَ مَضَى وَلا وَلَدَ لَهُ فَإِنْ كَانَتْ دَارَكَ فَقَدِ انْصَرَفْتُ عَنْكَ فَخَرَجَ عَنِ الدَّارِ قَالَ عَلِيُّ بْنُ قَيْسٍ فَخَرَجَ عَلَيْنَا خَادِمٌ مِنْ خَدَمِ الدَّارِ فَسَأَلْتُهُ عَنْ هَذَا الْخَبَرِ فَقَالَ لِي مَنْ حَدَّثَكَ بِهَذَا فَقُلْتُ لَهُ حَدَّثَنِي بَعْضُ جَلاوِزَةِ السَّوَادِ فَقَالَ لِي لا يَكَادُ يَخْفَى عَلَى النَّاسِ شَيْ‏ءٌ.

11. Ali ibn Muhammad has narrated from Ali ibn Qays from one of the security men jalawiza, plural of jilwaz, from the (al-Sawad) rural area of Iraq who has said the following. “I saw Sima’(a man) soon after the death of abu Muhammad (a. s) in Surra man ra’a (a city in Iraq) who had just broken the door (of the tenth Imam (a. s.). He (the twelfth Imam) came out to him with an ax in his hand and said, “What are you doing to my house?” Sima said, “Ja‘far thinks that your father has passed away with leaving any son behind. If it is your house, I then get out.” He went out of the house. Ali ibn al-Qays has said, “A servant of the servants of the house came out to us and I asked about this new. He asked me, “Who has told you a such thing.?” I said, “A security man of rural area has told me.” He then said, “Almost nothing remains hidden from people.”

مجهول أيض ا

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2345

12ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمَكْفُوفِ عَنْ عَمْرٍو الاهْوَازِيِّ قَالَ أَرَانِيهِ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) وَقَالَ هَذَا صَاحِبُكُمْ.

12. Ali ibn Muhammad has narrated from Ja‘far ibn Muhammad al-Kufi from Ja‘far ibn Muhammad al-Makfuf from ‘Amr al-Ahwazi who has said the following. “Abu Muhammad (a. s.) showed him (the twelfth Imam (a. s.) to me and said, “This will be your master (Leader with Divine Authority).”

ضعيف

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2346

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ النَّيْسَابُورِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِي نَصْرٍ ظَرِيفٍ الْخَادِمِ أَنَّهُ رَآهُ.

13. Muhammad ibn Yahya has narrated from al-Hassan ibn Ali al-Naysaburi from Ibrahim ibn Muhammad ibn ‘Abdallah ibn Musa ibn Ja’far from abu Nasr Zarif, the servant (of abu Muhammad (a. s.) who has said that he saw him (the twelfth Imam (a. s.) .

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2347

14ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدٍ وَالْحَسَنِ ابْنَيْ عَلِيِّ بْنِ إِبْرَاهِيمَ أَنَّهُمَا حَدَّثَاهُ فِي سَنَةِ تِسْعٍ وَسَبْعِينَ وَمِائَتَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْعَبْدِيِّ عَنْ ضَوْءِ بْنِ عَلِيٍّ الْعِجْلِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ فَارِسَ سَمَّاهُ أَنَّ أَبَا مُحَمَّدٍ أَرَاهُ إِيَّاهُ.

14. Ali ibn Muhammad has narrated from Muhammad and al-Hassan, two sons of Ali ibn Ibrahim narrated to him in the year two hundred seventy nine from Muhammad ibn ‘Abd al-Rahman al-‘Abdi from Daw’ ibn Ali al-‘Ijli from a man from the people of Fars whose name he mentioned that Abu Muhammad (al-Askari (a. s.)) showed him (the twelfth Imam (a. s.) to him.

مجهول

The list of the Names of those who saw the Twelfth Imam (a.s.) - Hadith 2348

15ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي أَحْمَدَ بْنِ رَاشِدٍ عَنْ بَعْضِ أَهْلِ الْمَدَائِنِ قَالَ كُنْتُ حَاجّاً مَعَ رَفِيقٍ لِي فَوَافَيْنَا إِلَى الْمَوْقِفِ فَإِذَا شَابٌّ قَاعِدٌ عَلَيْهِ إِزَارٌ وَرِدَاءٌ وَفِي رِجْلَيْهِ نَعْلٌ صَفْرَاءُ قَوَّمْتُ الازَارَ وَالرِّدَاءَ بِمِائَةٍ وَخَمْسِينَ دِينَاراً وَلَيْسَ عَلَيْهِ أَثَرُ السَّفَرِ فَدَنَا مِنَّا سَائِلٌ فَرَدَدْنَاهُ فَدَنَا مِنَ الشَّابِّ فَسَأَلَهُ فَحَمَلَ شَيْئاً مِنَ الارْضِ وَنَاوَلَهُ فَدَعَا لَهُ السَّائِلُ وَاجْتَهَدَ فِي الدُّعَاءِ وَأَطَالَ فَقَامَ الشَّابُّ وَغَابَ عَنَّا فَدَنَوْنَا مِنَ السَّائِلِ فَقُلْنَا لَهُ وَيْحَكَ مَا أَعْطَاكَ فَأَرَانَا حَصَاةَ ذَهَبٍ مُضَرَّسَةً قَدَّرْنَاهَا عِشْرِينَ مِثْقَالاً فَقُلْتُ لِصَاحِبِي مَوْلانَا عِنْدَنَا وَنَحْنُ لا نَدْرِي ثُمَّ ذَهَبْنَا فِي طَلَبِهِ فَدُرْنَا الْمَوْقِفَ كُلَّهُ فَلَمْ نَقْدِرْ عَلَيْهِ فَسَأَلْنَا كُلَّ مَنْ كَانَ حَوْلَهُ مِنْ أَهْلِ مَكَّةَ وَالْمَدِينَةِ فَقَالُوا شَابٌّ عَلَوِيٌّ يَحُجُّ فِي كُلِّ سَنَةٍ مَاشِياً.

15. Ali ibn Muhammad has narrated from abu Ahmad ibn Rashid from one of the people of al-Mada’in who has said the following. “I and a friend of mine were in Makka to perform Hajj. When we arrived in ‘Arafat (a famous place) we found a young man sitting on the ground. He had a piece of clothe on him for the lower part of the body called ’Izar and another piece for the upper part of the body called Rida’ wearing on his feet a yellow footwear. I estimated the ’Izar and Rida’ for about a hundred and fifty Dinars. No sign of journey was visible on him. A beggar approached us and we turned him down. He then approached the young man and asked him for help. He picked up something from the ground and gave it to him. The beggar prayed for him. He assiduously prayed and prolonged it. The young man stood up and disappeared from our eyes. We went closer to the beggar and said, “Fie up on you! What did he gave you?” He showed us pebbles of gold with marks on them. We estimated them to value about twenty Mithqal (a certain unit of weight). I then said to my companion, “Our master was with us and we did not know.” We then went to searched him in the whole of station but we could not find him. We then asked every one around the area where we had seen him earlier, of the people of Makka and Madina and they said, “He is a ‘Alawi (descendent of Ali (a. s.) young man and he performs Hajj every year on foot.”

مجهول

The Prohibition on Mentioning his Name - Hadith 2349

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الْعَسْكَرِيَّ (عَلَيْهِ السَّلام) يَقُولُ الْخَلَفُ مِنْ بَعْدِي الْحَسَنُ فَكَيْفَ لَكُمْ بِالْخَلَفِ مِنْ بَعْدِ الْخَلَفِ فَقُلْتُ وَلِمَ جَعَلَنِيَ الله فِدَاكَ قَالَ إِنَّكُمْ لا تَرَوْنَ شَخْصَهُ وَلا يَحِلُّ لَكُمْ ذِكْرُهُ بِاسْمِهِ فَقُلْتُ فَكَيْفَ نَذْكُرُهُ فَقَالَ قُولُوا الْحُجَّةُ مِنْ آلِ مُحَمَّدٍ صَلَوَاتُ الله عَلَيْهِ وَسَلامُهُ.

1. Ali ibn Muhammad has narrated from the person whose name he mentioned from Muhammad ibn Ahmad al-‘Alawi from Dawud ibn al-Qasim al-Ja‘fari who has said the following. “I heard abu al-Hassan al-‘Skari (a. s.) saying, ‘The succeeding Imam after me will be al-Hassan (a. s.). How will it be for you in the case of the succeeding Imam after the Imam succeeding myself?” I then asked, “ May Allah take my souls in service for your cause, why will that be so?” The Imam (a. s.) said, “You will not see his person and it will not be permissible for you to mention his name.” I then asked, “How then will we speak of him?” The Imam (a. s.) said, “Say, al-Hujja, (th Leader with Divine Authority) from the family of Muhammad (s. a).”

مجهول

The Prohibition on Mentioning his Name - Hadith 2350

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ الله الصَّالِحِيِّ قَالَ سَأَلَنِي أَصْحَابُنَا بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) أَنْ أَسْأَلَ عَنِ الاسْمِ وَالْمَكَانِ فَخَرَجَ الْجَوَابُ إِنْ دَلَلْتُهُمْ عَلَى الاسْمِ أَذَاعُوهُ وَإِنْ عَرَفُوا الْمَكَانَ دَلُّوا عَلَيْهِ.

2. Ali ibn Muhammad has narrated from abu ‘Abdallah al-Salihi who has said the following. “After abu Muhammad had passed away certain individuals of our community asked me to ask about the name (of the twelfth Imam (a. s.) and his place. The following came as the reply. “If you would guide them to the name they will publicize it. If they would know the place they will show it to others.”

The Prohibition on Mentioning his Name - Hadith 2351

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ وَسُئِلَ عَنِ الْقَائِمِ فَقَالَ لا يُرَى جِسْمُهُ وَلا يُسَمَّى اسْمُهُ.

3. A number of our people has narrated from Ja’far ibn Muhammad from ibn Faddal from al-Rayyan ibn as-Salt who has said the following. “I heard abu al-Hassan al-Rida (a. s.) say, when asked al-Qa’im (the one who will establish the kingdom of All), ‘He will not be seen physically nor his very name will particularly be mentioned.”

موثق

The Prohibition on Mentioning his Name - Hadith 2352

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ صَاحِبُ هَذَا الامْرِ لا يُسَمِّيهِ بِاسْمِهِ إِلا كَافِرٌ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Hassan ibn Mahbub from ibn Ri’ab from abu ‘Abdallah (a. s.) who has said the following. “No one will pronounce the exact name of the in charge of this task (Leadership with Divine Authority), except an unbeliever.”

صحيح

Precious Ahadith on Conditions of Disappearance from Public Sight of (the Twelfth Imam (a.s.) - Hadith 2353

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَمَّنْ حَدَّثَهُ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَقْرَبُ مَا يَكُونُ الْعِبَادُ مِنَ الله جَلَّ ذِكْرُهُ وَأَرْضَى مَا يَكُونُ عَنْهُمْ إِذَا افْتَقَدُوا حُجَّةَ الله جَلَّ وَعَزَّ وَلَمْ يَظْهَرْ لَهُمْ وَلَمْ يَعْلَمُوا مَكَانَهُ وَهُمْ فِي ذَلِكَ يَعْلَمُونَ أَنَّهُ لَمْ تَبْطُلْ حُجَّةُ الله جَلَّ ذِكْرُهُ وَلا مِيثَاقُهُ فَعِنْدَهَا فَتَوَقَّعُوا الْفَرَجَ صَبَاحاً وَمَسَاءً فَإِنَّ أَشَدَّ مَا يَكُونُ غَضَبُ الله عَلَى أَعْدَائِهِ إِذَا افْتَقَدُوا حُجَّتَهُ وَلَمْ يَظْهَرْ لَهُمْ وَقَدْ عَلِمَ أَنَّ أَوْلِيَاءَهُ لا يَرْتَابُونَ وَلَوْ عَلِمَ أَنَّهُمْ يَرْتَابُونَ مَا غَيَّبَ حُجَّتَهُ عَنْهُمْ طَرْفَةَ عَيْنٍ وَلا يَكُونُ ذَلِكَ إِلا عَلَى رَأْسِ شِرَارِ النَّاسِ.

1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Khalid from the person who narrated to him from al-Mufaddal ibn ‘Umar, and Muhammad ibn Yahya from ‘Abdallah ibn Muhammad ibn ‘Isa from his father from certain people of his friends from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a. s.) who has said the following. “People are nearer to Allah, Majestic is Whose mention, and He is more pleased with them when the leader who possesses authority from Allah, Majestic is Whose mention, will be out of their sight. He would not publicly appear among them and they would not know his place. Despite this they would know that the leader who possesses authority from Allah, Majestic is Whose mention, is not invalidated nor is His covenant as su Ch In such a case, they expect relief and happiness through his reappearance in public mornings and evenings. Allah’s anger on His enemies is most intense when the leadership with Allah’s authority would be out of public sight and would not appear to them. He (Allah) knows that his friends do not have doubts. Had it been in His knowledge that they would doubt He would not have caused the leader with His authority to disappear from public sight not even for a blinking of an eye. The reappearance of the Leader with Divine Authority will only take place over the heads of the evil ones among the people.”

ضعيف على المشهور

Precious Ahadith on Conditions of Disappearance from Public Sight of (the Twelfth Imam (a.s.) - Hadith 2354

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَالْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّمَا أَفْضَلُ الْعِبَادَةُ فِي السِّرِّ مَعَ الامَامِ مِنْكُمُ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ أَوِ الْعِبَادَةُ فِي ظُهُورِ الْحَقِّ وَدَوْلَتِهِ مَعَ الامَامِ مِنْكُمُ الظَّاهِرِ فَقَالَ يَا عَمَّارُ الصَّدَقَةُ فِي السِّرِّ وَالله أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلانِيَةِ وَكَذَلِكَ وَالله عِبَادَتُكُمْ فِي السِّرِّ مَعَ إِمَامِكُمُ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ وَتَخَوُّفُكُمْ مِنْ عَدُوِّكُمْ فِي دَوْلَةِ الْبَاطِلِ وَحَالِ الْهُدْنَةِ أَفْضَلُ مِمَّنْ يَعْبُدُ الله عَزَّ وَجَلَّ ذِكْرُهُ فِي ظُهُورِ الْحَقِّ مَعَ إِمَامِ الْحَقِّ الظَّاهِرِ فِي دَوْلَةِ الْحَقِّ وَلَيْسَتِ الْعِبَادَةُ مَعَ الْخَوْفِ فِي دَوْلَةِ الْبَاطِلِ مِثْلَ الْعِبَادَةِ وَالامْنِ فِي دَوْلَةِ الْحَقِّ وَاعْلَمُوا أَنَّ مَنْ صَلَّى مِنْكُمُ الْيَوْمَ صَلاةً فَرِيضَةً فِي جَمَاعَةٍ مُسْتَتِرٍ بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ الله لَهُ خَمْسِينَ صَلاةً فَرِيضَةً فِي جَمَاعَةٍ وَمَنْ صَلَّى مِنْكُمْ صَلاةً فَرِيضَةً وَحْدَهُ مُسْتَتِراً بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ الله عَزَّ وَجَلَّ بِهَا لَهُ خَمْساً وَعِشْرِينَ صَلاةً فَرِيضَةً وَحْدَانِيَّةً وَمَنْ صَلَّى مِنْكُمْ صَلاةً نَافِلَةً لِوَقْتِهَا فَأَتَمَّهَا كَتَبَ الله لَهُ بِهَا عَشْرَ صَلَوَاتٍ نَوَافِلَ وَمَنْ عَمِلَ مِنْكُمْ حَسَنَةً كَتَبَ الله عَزَّ وَجَلَّ لَهُ بِهَا عِشْرِينَ حَسَنَةً وَيُضَاعِفُ الله عَزَّ وَجَلَّ حَسَنَاتِ الْمُؤْمِنِ مِنْكُمْ إِذَا أَحْسَنَ أَعْمَالَهُ وَدَانَ بِالتَّقِيَّةِ عَلَى دِينِهِ وَإِمَامِهِ وَنَفْسِهِ وَأَمْسَكَ مِنْ لِسَانِهِ أَضْعَافاً مُضَاعَفَةً إِنَّ الله عَزَّ وَجَلَّ كَرِيمٌ قُلْتُ جُعِلْتُ فِدَاكَ قَدْ وَالله رَغَّبْتَنِي فِي الْعَمَلِ وَحَثَثْتَنِي عَلَيْهِ وَلَكِنْ أُحِبُّ أَنْ أَعْلَمَ كَيْفَ صِرْنَا نَحْنُ الْيَوْمَ أَفْضَلَ أَعْمَالاً مِنْ أَصْحَابِ الامَامِ الظَّاهِرِ مِنْكُمْ فِي دَوْلَةِ الْحَقِّ وَنَحْنُ عَلَى دِينٍ وَاحِدٍ فَقَالَ إِنَّكُمْ سَبَقْتُمُوهُمْ إِلَى الدُّخُولِ فِي دِينِ الله عَزَّ وَجَلَّ وَإِلَى الصَّلاةِ وَالصَّوْمِ وَالْحَجِّ وَإِلَى كُلِّ خَيْرٍ وَفِقْهٍ وَإِلَى عِبَادَةِ الله عَزَّ ذِكْرُهُ سِرّاً مِنْ عَدُوِّكُمْ مَعَ إِمَامِكُمُ الْمُسْتَتِرِ مُطِيعِينَ لَهُ صَابِرِينَ مَعَهُ مُنْتَظِرِينَ لِدَوْلَةِ الْحَقِّ خَائِفِينَ عَلَى إِمَامِكُمْ وَأَنْفُسِكُمْ مِنَ الْمُلُوكِ الظَّلَمَةِ تَنْتَظِرُونَ إِلَى حَقِّ إِمَامِكُمْ وَحُقُوقِكُمْ فِي أَيْدِي الظَّلَمَةِ قَدْ مَنَعُوكُمْ ذَلِكَ وَاضْطَرُّوكُمْ إِلَى حَرْثِ الدُّنْيَا وَطَلَبِ الْمَعَاشِ مَعَ الصَّبْرِ عَلَى دِينِكُمْ وَعِبَادَتِكُمْ وَطَاعَةِ إِمَامِكُمْ وَالْخَوْفِ مَعَ عَدُوِّكُمْ فَبِذَلِكَ ضَاعَفَ الله عَزَّ وَجَلَّ لَكُمُ الاعْمَالَ فَهَنِيئاً لَكُمْ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا تَرَى إِذاً أَنْ نَكُونَ مِنْ أَصْحَابِ الْقَائِمِ وَيَظْهَرَ الْحَقُّ وَنَحْنُ الْيَوْمَ فِي إِمَامَتِكَ وَطَاعَتِكَ أَفْضَلُ أَعْمَالاً مِنْ أَصْحَابِ دَوْلَةِ الْحَقِّ وَالْعَدْلِ فَقَالَ سُبْحَانَ الله أَ مَا تُحِبُّونَ أَنْ يُظْهِرَ الله تَبَارَكَ وَتَعَالَى الْحَقَّ وَالْعَدْلَ فِي الْبِلادِ وَيَجْمَعَ الله الْكَلِمَةَ وَيُؤَلِّفَ الله بَيْنَ قُلُوبٍ مُخْتَلِفَةٍ وَلا يَعْصُونَ الله عَزَّ وَجَلَّ فِي أَرْضِهِ وَتُقَامَ حُدُودُهُ فِي خَلْقِهِ وَيَرُدَّ الله الْحَقَّ إِلَى أَهْلِهِ فَيَظْهَرَ حَتَّى لا يُسْتَخْفَى بِشَيْ‏ءٍ مِنَ الْحَقِّ مَخَافَةَ أَحَدٍ مِنَ الْخَلْقِ أَمَا وَالله يَا عَمَّارُ لا يَمُوتُ مِنْكُمْ مَيِّتٌ عَلَى الْحَالِ الَّتِي أَنْتُمْ عَلَيْهَا إِلا كَانَ أَفْضَلَ عِنْدَ الله مِنْ كَثِيرٍ مِنْ شُهَدَاءِ بَدْرٍ وَأُحُدٍ فَأَبْشِرُوا.

2. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from from Mu‘alla ibn Muhammad from Ali ibn Mirdas from Safwan ibn Yahya and al-Hassan ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabati who has said the following. “Once I asked abu ‘Abdallah (a. s.), ‘Is the worship in secrecy with an Imam from you under the government of falsehood more virtuous or the worship during the dominance and government of the truth with an Imam from you in public sight more virtuous?’” The Imam (a. s.) said, “O ‘Ammar, charity in secrecy, by Allah, is more virtuous than the charity given in public sight. The same is true when you worship in secrecy with your Imam out of public sight under the government of falsehood. (Worship) with your fear from your enemies under the government of falsehood in peace time is more virtuous than worshipping Allah, Majestic is Whose mention, during the dominance of the truth distinctly under the government of the truth. Worship with fear under the government of falsehood is not like the worship in peace under the government of the truth. You must know that if one of you would perform his obligatory prayer in congregation maintaining secrecy from the enemy, in time and complete it, Allah will record it as equal to fifty obligatory prayers performed in congregation. If one of you would perform an obligatory prayer individually maintaining secrecy from the enemy, in time and complete it Allah, Majestic is Whose mention, will record it as equal in virtue to twenty five obligatory prayers performed individually. If one of you would perform an optional prayer in time and complete it, Allah will record it as equal to ten optional prayers. If one of you would do one good deed, Allah, Majestic is Whose mention, will record it as equal to twenty good deeds. Allah, Majestic is Whose mention, will grant multiple rewards for the good deeds of a believer among you when he would make his deeds good. Allah will grant him good reward in multiples for maintaining secrecy in his religion, about his Imam (a. s.) and his own life and would control his tongue. Allah, Majestic is Whose mention, is generous. “I then said, “May Allah take my soul in service for your cause, you have certainly given me courage to do good deeds and have given me much exhortation. However, I love to know how would we today be of more virtuous deeds than the followers of the Imam (a. s.) from you who would be among them in public sight under the government of the truth while we all have the same religion?” The Imam (a. s.) said, “You have become the winner in this in accepting the religion of Allah, the Most Majestic, the Most gracious, in prayer, in fasting, in performing Hajj in every good deed, in understanding and in the worship of Allah, Majestic is Whose mention, in secrecy. (You have maintained) secrecy from your enemies when your Imam does not live in public sight, but you obey him in patience on his side, waiting and expecting the establishment of the government of truth while you are afraid for your Imam and your own lives from the unjust kings. You wait for and expect to receive your rights and the right of your Imam that are usurped by unjust ones. They have denied your rights and have forced you towards the worldly gains and means of living with patience in performing your religious duties, your worship, your obedience to your Imam and fear from your enemies. For this reason Allah, the Most Majestic, the Most gracious, will grant you the reward for your good deeds in multiples. May it be handsome and graceful for you. “I then said, ‘May Allah take my soul in service for your cause, what would your holiness say in the following cases? Would our deeds as the companions of the al-Qa’im (the one to establish the kingdom of Allah), when the truth would become dominant, be more virtuous or now that we are your followers and obeying you? Would our deeds be more virtuous now or those during the dominance of the government of the truth and justice?” The Imam (a. s.) said, “Glory belongs to Allah. Do you not love to to see Allah, the Most Holy, the Most High, grant dominance to the truth and justice in all lands, unit ideologies, bring together the differing hearts so no one would disobey Allah, the Most Majestic, the Most gracious, on His earth? (Do you not love to see) His laws are practiced among His creatures and Allah would make the rights to return where they belong and over come so nothing of the truth would be kept secret for fear of any of the creatures? By Allah, O ‘Ammar, no one of you will die in the condition that you live now but that is more virtuous than the conditions of the martyrs of Badr and ’Uhud. It is a glad news for you all.”

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Precious Ahadith on Conditions of Disappearance from Public Sight of (the Twelfth Imam (a.s.) - Hadith 2355

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ عَنْ هِشَامٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ قَالَ حَدَّثَنِي الثِّقَةُ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّهُمْ سَمِعُوا أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ فِي خُطْبَةٍ لَهُ اللهمَّ وَإِنِّي لاعْلَمُ أَنَّ الْعِلْمَ لا يَأْرِزُ كُلُّهُ وَلا يَنْقَطِعُ مَوَادُّهُ وَأَنَّكَ لا تُخْلِي أَرْضَكَ مِنْ حُجَّةٍ لَكَ عَلَى خَلْقِكَ ظَاهِرٍ لَيْسَ بِالْمُطَاعِ أَوْ خَائِفٍ مَغْمُورٍ كَيْلا تَبْطُلَ حُجَجُكَ وَلا يَضِلَّ أَوْلِيَاؤُكَ بَعْدَ إِذْ هَدَيْتَهُمْ بَلْ أَيْنَ هُمْ وَكَمْ أُولَئِكَ الاقَلُّونَ عَدَداً وَالاعْظَمُونَ عِنْدَ الله جَلَّ ذِكْرُهُ قَدْراً الْمُتَّبِعُونَ لِقَادَةِ الدِّينِ الائِمَّةِ الْهَادِينَ الَّذِينَ يَتَأَدَّبُونَ بِ‏آدَابِهِمْ وَيَنْهَجُونَ نَهْجَهُمْ فَعِنْدَ ذَلِكَ يَهْجُمُ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الايمَانِ فَتَسْتَجِيبُ أَرْوَاحُهُمْ لِقَادَةِ الْعِلْمِ وَيَسْتَلِينُونَ مِنْ حَدِيثِهِمْ مَا اسْتَوْعَرَ عَلَى غَيْرِهِمْ وَيَأْنَسُونَ بِمَا اسْتَوْحَشَ مِنْهُ الْمُكَذِّبُونَ وَأَبَاهُ الْمُسْرِفُونَ أُولَئِكَ أَتْبَاعُ الْعُلَمَاءِ صَحِبُوا أَهْلَ الدُّنْيَا بِطَاعَةِ الله تَبَارَكَ وَتَعَالَى وَأَوْلِيَائِهِ وَدَانُوا بِالتَّقِيَّةِ عَنْ دِينِهِمْ وَالْخَوْفِ مِنْ عَدُوِّهِمْ فَأَرْوَاحُهُمْ مُعَلَّقَةٌ بِالْمَحَلِّ الاعْلَى فَعُلَمَاؤُهُمْ وَأَتْبَاعُهُمْ خُرْسٌ صُمْتٌ فِي دَوْلَةِ الْبَاطِلِ مُنْتَظِرُونَ لِدَوْلَةِ الْحَقِّ وَسَيُحِقُّ الله الْحَقَّ بِكَلِمَاتِهِ وَيَمْحَقُ الْبَاطِلَ هَا هَا طُوبَى لَهُمْ عَلَى صَبْرِهِمْ عَلَى دِينِهِمْ فِي حَالِ هُدْنَتِهِمْ وَيَا شَوْقَاهْ إِلَى رُؤْيَتِهِمْ فِي حَالِ ظُهُورِ دَوْلَتِهِمْ وَسَيَجْمَعُنَا الله وَإِيَّاهُمْ فِي جَنَّاتِ عَدْنٍ وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ.

3. Ali ibn Muhammad has narrated from from Sahl ibn Ziyad from ibn Mahbub from abu ’Usamah from Hisham and Muhammad ibn Yahya from AHmad ibn Muhammad from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq who has said the following. “Trustworthy reliable men of the companions of Amir al-Mu’minin (a. s.) have said that they heard Amir al-Mu’minin (a. s.) say in one of his sermons as herein below. “Lord, I know that knowledge will not be erased and its sources will not discontinue altogether and You will not leave your earth without a Leader with Your Authority over Your creatures. (A Leadership with Your Divine Authority over your creatures) who lives among the people well known but is disobeyed or is afraid and in obscurity so that proofs of Your authority are not invalidated and your friends would be mislead after You have granted them guidance. Where, in fact, are they (friends of Allah) and how many are they? They are very few in number but are of great respect before Allah, Majestic is Whose mention. They follow the leaders (Imams) of religion. (They follow) the guiding Imams leaders establish in their own selves the discipline of the Imams and practice their way of life. In such conditions knowledge will lead them to the true faith and their souls then accept the call of the leaders of knowledge. The statements of the leaders (The Imam (a. s.) that are difficult to understand for others are soft an easy for them to understand. They feel comfortable with what is frightening to those who reject (truth) and is disregarded by the transgressors. They are the followers of the scholars. They only accompany the worldly people in obedience to Allah, the Most Holy, the Most High, and His friends. They maintain secrecy to be part of their religion for fear from their enemies. Thus, their souls are clung to the high position (of the realm of existence). Their scholars and their followers live quite and silently in the rule of the government of falsehood waiting for government of the truth. Allah will soon establish truth with His words and banish falsehood. Ha ha , how fortunate it is for them due to their patience in the matters of their religion in their peace time. How strong is the desire to see them in the time of the dominance of their government. Allah will soon bring us together with them in the gardens Eden along with those of their parents, children and spouse who had been of good deeds.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2356

1ـ مُحَمَّدُ بْنُ يَحْيَى وَالْحَسَنُ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ صَالِحِ بْنِ خَالِدٍ عَنْ يَمَانٍ التَّمَّارِ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) جُلُوساً فَقَالَ لَنَا إِنَّ لِصَاحِبِ هَذَا الامْرِ غَيْبَةً الْمُتَمَسِّكُ فِيهَا بِدِينِهِ كَالْخَارِطِ لِلْقَتَادِ ثُمَّ قَالَ هَكَذَا بِيَدِهِ فَأَيُّكُمْ يُمْسِكُ شَوْكَ الْقَتَادِ بِيَدِهِ ثُمَّ أَطْرَقَ مَلِيّاً ثُمَّ قَالَ إِنَّ لِصَاحِبِ هَذَا الامْرِ غَيْبَةً فَلْيَتَّقِ الله عَبْدٌ وَلْيَتَمَسَّكْ بِدِينِهِ.

1. Muhammad ibn Yahya and al-Hassan ibn Muhammad both have narrated from Ja’far ibn Muhammad al-Kufi from al-Hassan ibn Muhammad al-Sayrafi from Salih ibn Khalid from Yaman al-Tammar who has said the following. “Once we were in the presence of abu ‘Abdallah (a. s.) and he said to us, “The in charge of this task (Leadership with Divine Authority) will disappear from public sight. At that time following one’s religion would like wiping the thorns of cactus plant with one’s bare. The Imam (a. s.) made certain hand gestures. Who among you is ready to hold in his hands a branch of cactus? He then remained quite for a little while and then said, “The in charge of this task (Leadership with Divine Authority) will disappear from public sight. A servant (of Allah) must maintain piety before Him and hold fast to His religion,”

مجهول أو ضعيف على المشهور

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2357

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ إِذَا فُقِدَ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَالله الله فِي أَدْيَانِكُمْ لا يُزِيلُكُمْ عَنْهَا أَحَدٌ يَا بُنَيَّ إِنَّهُ لا بُدَّ لِصَاحِبِ هَذَا الامْرِ مِنْ غَيْبَةٍ حَتَّى يَرْجِعَ عَنْ هَذَا الامْرِ مَنْ كَانَ يَقُولُ بِهِ إِنَّمَا هِيَ مِحْنَةٌ مِنَ الله عَزَّ وَجَلَّ امْتَحَنَ بِهَا خَلْقَهُ لَوْ عَلِمَ آبَاؤُكُمْ وَأَجْدَادُكُمْ دِيناً أَصَحَّ مِنْ هَذَا لاتَّبَعُوهُ قَالَ فَقُلْتُ يَا سَيِّدِي مَنِ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَقَالَ يَا بُنَيَّ عُقُولُكُمْ تَصْغُرُ عَنْ هَذَا وَأَحْلامُكُمْ تَضِيقُ عَنْ حَمْلِهِ وَلَكِنْ إِنْ تَعِيشُوا فَسَوْفَ تُدْرِكُونَهُ.

2. Ali ibn Muhammad has narrated from al-Hassan ibn ‘Isa ibn Muhammad ibn Ali ibn Ja’far from his father from his grandfather from Ali ibn Ja’far from his brother, Musa ibn Ja’far (a. s.) who has said the following. “When the fifth descendant of the seventh (Imam) will disappear from the public sight at that time for the sake of Allah, for the sake of Allah protect your religion so no one can strip off of it. My son, it is necessary that the in charge of this task (Leadership with Divine Authority) must disappear from the public sight. Even those who believe in it would turn away from their belief. It will certainly be a trial from Allah, the Most Majestic, the Most gracious, to test His creature. Had your fathers and ancestors know any other religion more correct than this they would certainly have followed it.” I then asked, “My master, who is the fifth from the descendants of the seven?” He said, “My son, you intelligence falls shorter to reach it and your understanding remain narrower to accommodate it but if you would live you will soon comprehend its being.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2358

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْمُسَاوِرِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِيَّاكُمْ وَالتَّنْوِيهَ أَمَا وَالله لَيَغِيبَنَّ إِمَامُكُمْ سِنِيناً مِنْ دَهْرِكُمْ وَلَتُمَحَّصُنَّ حَتَّى يُقَالَ مَاتَ قُتِلَ هَلَكَ بِأَيِّ وَادٍ سَلَكَ وَلَتَدْمَعَنَّ عَلَيْهِ عُيُونُ الْمُؤْمِنِينَ وَلَتُكْفَؤُنَّ كَمَا تُكْفَأُ السُّفُنُ فِي أَمْوَاجِ الْبَحْرِ فَلا يَنْجُو إِلا مَنْ أَخَذَ الله مِيثَاقَهُ وَكَتَبَ فِي قَلْبِهِ الايمَانَ وَأَيَّدَهُ بِرُوحٍ مِنْهُ وَلَتُرْفَعَنَّ اثْنَتَا عَشْرَةَ رَايَةً مُشْتَبِهَةً لا يُدْرَى أَيٌّ مِنْ أَيٍّ قَالَ فَبَكَيْتُ ثُمَّ قُلْتُ فَكَيْفَ نَصْنَعُ قَالَ فَنَظَرَ إِلَى شَمْسٍ دَاخِلَةٍ فِي الصُّفَّةِ فَقَالَ يَا أَبَا عَبْدِ الله تَرَى هَذِهِ الشَّمْسَ قُلْتُ نَعَمْ فَقَالَ وَالله لامْرُنَا أَبْيَنُ مِنْ هَذِهِ الشَّمْسِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from Muhammad ibn al-Musawir from al-Mufaddal ibn ‘Umar who has said the following: "I heard Abu 'Abdullah (a. s) say as follows: "Beware of allusion! By Allah, your Imam will be in occultation for a period of time. And you shall indeed be tested until it will be said that he has died, been killed, or lost in an unknown valley. The eyes of the believers will shed many tears for him. Surely, you will be turned upside down just as ships face the rough seas and choppy waters. None will be saved except those from whom Allah has taken a covenant, instilled faith in their hearts, and supported them with a spirit from Him. Twelve ambiguous standards will be raised, none of which will be distinguished from each other." He said: So I began to cry, and then I asked him, "What will we do then?" He looked at the sunlight shining through the skylight and said to me, "O Abu Abdullah (al-Mufaddal), do you see this sun?" I said, "Yes, I do." He said, "By Allah, our matter is clearer than this sun."

مجهول وقيل ضعيف

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2359

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ فِي صَاحِبِ هَذَا الامْرِ شَبَهاً مِنْ يُوسُفَ (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ كَأَنَّكَ تَذْكُرُهُ حَيَاتَهُ أَوْ غَيْبَتَهُ قَالَ فَقَالَ لِي وَمَا يُنْكَرُ مِنْ ذَلِكَ هَذِهِ الامَّةُ أَشْبَاهُ الْخَنَازِيرِ إِنَّ إِخْوَةَ يُوسُفَ (عَلَيْهِ السَّلام) كَانُوا أَسْبَاطاً أَوْلادَ الانْبِيَاءِ تَاجَرُوا يُوسُفَ وَبَايَعُوهُ وَخَاطَبُوهُ وَهُمْ إِخْوَتُهُ وَهُوَ أَخُوهُمْ فَلَمْ يَعْرِفُوهُ حَتَّى قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي فَمَا تُنْكِرُ هَذِهِ الامَّةُ الْمَلْعُونَةُ أَنْ يَفْعَلَ الله عَزَّ وَجَلَّ بِحُجَّتِهِ فِي وَقْتٍ مِنَ الاوْقَاتِ كَمَا فَعَلَ بِيُوسُفَ إِنَّ يُوسُفَ (عَلَيْهِ السَّلام) كَانَ إِلَيْهِ مُلْكُ مِصْرَ وَكَانَ بَيْنَهُ وَبَيْنَ وَالِدِهِ مَسِيرَةُ ثَمَانِيَةَ عَشَرَ يَوْماً فَلَوْ أَرَادَ أَنْ يُعْلِمَهُ لَقَدَرَ عَلَى ذَلِكَ لَقَدْ سَارَ يَعْقُوبُ (عَلَيْهِ السَّلام) وَوُلْدُهُ عِنْدَ الْبِشَارَةِ تِسْعَةَ أَيَّامٍ مِنْ بَدْوِهِمْ إِلَى مِصْرَ فَمَا تُنْكِرُ هَذِهِ الامَّةُ أَنْ يَفْعَلَ الله جَلَّ وَعَزَّ بِحُجَّتِهِ كَمَا فَعَلَ بِيُوسُفَ أَنْ يَمْشِيَ فِي أَسْوَاقِهِمْ وَيَطَأَ بُسُطَهُمْ حَتَّى يَأْذَنَ الله فِي ذَلِكَ لَهُ كَمَا أَذِنَ لِيُوسُفَ قَالُوا أَ إِنَّكَ لانْتَ يُوسُفُ قالَ أَنَا يُوسُفُ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn al-Husayn from ibn Abi Najran from Fadalah ibn Ayyub from Sadir al-Sayrafi who has said that he heard abu ‘Abdallah (a. s.) say the following. “In the (case) of the person in charge of this task (Leadership with Divine Authority, the twelfth Imam (a. s.)) there is a similarity to Yusuf (Joseph) (a. s.).” I then said, “Are you, O Imam, speaking of his life time or his disappearance.” The narrator has said that the Imam (a. s.) then said, “ What then is it that certain swine-like people of this nation refuse to acknowledge? The brothers of Yusuf were grand children of the prophets. They did business with Yusus, conducted traded with him and spoke to him. They were his brothers and he was their brother but they could not recognize him until he said, I am Yusu and this is my brother.” Why should then (certain people of) this condemned nation refuse to accept if Allah, the Most Majestic, the Most Gracious, in a certain time would do to the possessor of His authority what He did to Yusuf? Yusuf was the in charge of Egypt and there was a distance of twenty eight days of journey between him and his father. If he wanted to inform him (his father) he could have done so. Jacob and his sons journeyed after they heard the good new for nine days from their Bedouin home to Egypt. Why then this nation would refuse to accept if Allah, the Most Majestic, the Most Gracious, would do to the person who possess His authority what He did to Yusuf? That he would walk in their market place and step on their furnishings until Allah will grant him permission to reappear in public as He did to Yusuf as they said, “Are you really Yusuf?” He said, “Yes, Yusuf I am .”

حسن

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2360

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَبْدِ الله بْنِ مُوسَى عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ لِلْغُلامِ غَيْبَةً قَبْلَ أَنْ يَقُومَ قَالَ قُلْتُ وَلِمَ قَالَ يَخَافُ وَأَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ ثُمَّ قَالَ يَا زُرَارَةُ وَهُوَ الْمُنْتَظَرُ وَهُوَ الَّذِي يُشَكُّ فِي وِلادَتِهِ مِنْهُمْ مَنْ يَقُولُ مَاتَ أَبُوهُ بِلا خَلَفٍ وَمِنْهُمْ مَنْ يَقُولُ حَمْلٌ وَمِنْهُمْ مَنْ يَقُولُ إِنَّهُ وُلِدَ قَبْلَ مَوْتِ أَبِيهِ بِسَنَتَيْنِ وَهُوَ الْمُنْتَظَرُ غَيْرَ أَنَّ الله عَزَّ وَجَلَّ يُحِبُّ أَنْ يَمْتَحِنَ الشِّيعَةَ فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ يَا زُرَارَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ أَيَّ شَيْ‏ءٍ أَعْمَلُ قَالَ يَا زُرَارَةُ إِذَا أَدْرَكْتَ هَذَا الزَّمَانَ فَادْعُ بِهَذَا الدُّعَاءِ اللهمَّ عَرِّفْنِي نَفْسَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَفْسَكَ لَمْ أَعْرِفْ نَبِيَّكَ اللهمَّ عَرِّفْنِي رَسُولَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي رَسُولَكَ لَمْ أَعْرِفْ حُجَّتَكَ اللهمَّ عَرِّفْنِي حُجَّتَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي حُجَّتَكَ ضَلَلْتُ عَنْ دِينِي ثُمَّ قَالَ يَا زُرَارَةُ لا بُدَّ مِنْ قَتْلِ غُلامٍ بِالْمَدِينَةِ قُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ يَقْتُلُهُ جَيْشُ السُّفْيَانِيِّ قَالَ لا وَلَكِنْ يَقْتُلُهُ جَيْشُ آلِ بَنِي فُلانٍ يَجِي‏ءُ حَتَّى يَدْخُلَ الْمَدِينَةَ فَيَأْخُذُ الْغُلامَ فَيَقْتُلُهُ فَإِذَا قَتَلَهُ بَغْياً وَعُدْوَاناً وَظُلْماً لا يُمْهَلُونَ فَعِنْدَ ذَلِكَ تَوَقُّعُ الْفَرَجِ إِنْ شَاءَ الله.

5. Ali ibn Ibrahim has narrated from al-Hassan ibn Musa al-Khashshab from ‘Abdallah ibn Musa from ‘Abdallah ibn Bukayr from Zurarah who has said the following. “The young boy will disappear from the public sight before his rise (with divine power)” The narrator has said, “I then asked, “Why (would that has to take place)?” The Imam (a. s.) said, “He will be afraid.” He pointed out with his hand to his midsection. Then he said, “O zurara, “He is the one whose reappearance is expected. He is the one whose coming to this world through birth will be doubted. Certain people will say, “his father died without leaving any son behind.” Certain others will say, “Just before the dead of his father his mother conceived him.” Still others will say, “He was born two years before the death of his father.” He is the one whose reappearance is expected. The fact is that Allah, the Most Majestic, the Most gracious, loves to try and test the Shi‘a (his followers). It in such a condition that people of falsehood will raise doubts, O Zurara).” The narrator has said, “I then said, May Allah take my soul in service for your cause, if will be alive at the time of his rise with divine power what should I do?” The Imam (a. s.) said, “O Zurara, if you will live up to such time then say the following prayer. “O Lord make me know You for if you would not make me know You I will not know Your prophet. O Lord, make me know Your Messenger, for if You would not make me know your Messenger I will not know the one who possesses Your authority over the creatures. O Lord make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion.” Then he said, “O Zurara, it is necessary that a young boy must be murdered in the city of Madina.” I then said, “May Allah take my soul in service for your cause, would he not be killed in the hands of the army of al-Sufyani?” He said, “No, but the army of the tribe of so and so will kill him. They will come to inter Madina, thus, they take hold of the young boy and kill him. When they will murder him in transgression, animosity and injustice they will not then be given respite. At such time good news will be expected, if Allah would so will.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2361

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ يَحْيَى بْنِ الْمُثَنَّى عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ يَفْقِدُ النَّاسُ إِمَامَهُمْ يَشْهَدُ الْمَوْسِمَ فَيَرَاهُمْ وَلا يَرَوْنَهُ.

6. Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from Ishaq ibn Muhammad from Yahya ibn al-Muthanna from ‘Abdallah ibn Bukayr from ‘Ubayd ibn Zurara who has said the following. “I heard abu ‘Abdallah (a. s.) say as herein below. “People will miss their Imam (a. s.). He will attain Hajj and see them but they will not see him.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2362

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ خَالِدٍ قَالَ حَدَّثَنِي مُنْذِرُ بْنُ مُحَمَّدِ بْنِ قَابُوسَ عَنْ مَنْصُورِ بْنِ السِّنْدِيِّ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مَالِكٍ الْجُهَنِيِّ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنِ الاصْبَغِ بْنِ نُبَاتَةَ قَالَ أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَوَجَدْتُهُ مُتَفَكِّراً يَنْكُتُ فِي الارْضِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لِي أَرَاكَ مُتَفَكِّراً تَنْكُتُ فِي الارْضِ أَ رَغْبَةً مِنْكَ فِيهَا فَقَالَ لا وَالله مَا رَغِبْتُ فِيهَا وَلا فِي الدُّنْيَا يَوْماً قَطُّ وَلَكِنِّي فَكَّرْتُ فِي مَوْلُودٍ يَكُونُ مِنْ ظَهْرِي الْحَادِيَ عَشَرَ مِنْ وُلْدِي هُوَ الْمَهْدِيُّ الَّذِي يَمْلا الارْضَ عَدْلاً وَقِسْطاً كَمَا مُلِئَتْ جَوْراً وَظُلْماً تَكُونُ لَهُ غَيْبَةٌ وَحَيْرَةٌ يَضِلُّ فِيهَا أَقْوَامٌ وَيَهْتَدِي فِيهَا آخَرُونَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ وَكَمْ تَكُونُ الْحَيْرَةُ وَالْغَيْبَةُ قَالَ سِتَّةَ أَيَّامٍ أَوْ سِتَّةَ أَشْهُرٍ أَوْ سِتَّ سِنِينَ فَقُلْتُ وَإِنَّ هَذَا لَكَائِنٌ فَقَالَ نَعَمْ كَمَا أَنَّهُ مَخْلُوقٌ وَأَنَّى لَكَ بِهَذَا الامْرِ يَا أَصْبَغُ أُولَئِكَ خِيَارُ هَذِهِ الامَّةِ مَعَ خِيَارِ أَبْرَارِ هَذِهِ الْعِتْرَةِ فَقُلْتُ ثُمَّ مَا يَكُونُ بَعْدَ ذَلِكَ فَقَالَ ثُمَّ يَفْعَلُ الله مَا يَشَاءُ فَإِنَّ لَهُ بَدَاءَاتٍ وَإِرَادَاتٍ وَغَايَاتٍ وَنِهَايَاتِ.

7. Ali ibn Muhammad has narrated from ‘Abdallah ibn Muhammad ibn Khalid who has said that Mundhir ibn Muhammad ibn Qabus narrated to us from Mansur ibn al-Sindi from abu Dawud al-Mustariq from Tha‘laba ibn Maymun from Malik al-Juhanni from al-Harith ibn al-Mughirah from al-Asbagh ibn Nubata who has said the following. “Once I went to see Amir al-Mu’minin (a. s.) and found him thinking and he drawing lines on the ground. I then said, “O Amir al-Mu’minin (a. s.) I can see you thinking and drawing lines on the ground. Have you become interested in it (worldly things) ?” He said, no, by Allah, I have not become interested in it and the whole world not even for a day but I thought about a baby from my descendants, the eleventh generation. He will be al-Mahdi who will fill the earth with justice and fairness after its being filled with suffering and injustice. He will disappear from the public sight and in confusing conditions. Certain people will deviate and others find the path of guidance.” I then asked, “O Amir al-Mu’minin (a. s.), how long will be the duration of confusion and the disappearance?” He said, “Six days or six months or six years.” I then said, “Will this really come to pass?” He said, “Yes, just his creation will be necessary (so also will be his disappearance). However, O Asbagh, this is not your concern. Those people will of the best in this nation with the best virtuous ones of this family (Ahl al-Bayt).” I then said, “What then will happen afterwards?” He said, “Allah will do whatever He will so decide. He possesses, Bada’s, (seemingly change of plan) wills, goals and ends.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2363

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّمَا نَحْنُ كَنُجُومِ السَّمَاءِ كُلَّمَا غَابَ نَجْمٌ طَلَعَ نَجْمٌ حَتَّى إِذَا أَشَرْتُمْ بِأَصَابِعِكُمْ وَمِلْتُمْ بِأَعْنَاقِكُمْ غَيَّبَ الله عَنْكُمْ نَجْمَكُمْ فَاسْتَوَتْ بَنُو عَبْدِ الْمُطَّلِبِ فَلَمْ يُعْرَفْ أَيٌّ مِنْ أَيٍّ فَإِذَا طَلَعَ نَجْمُكُمْ فَاحْمَدُوا رَبَّكُمْ.

8. Ali ibn Ibrahim has narrated from his father from Hannan ibn Sadir from Ma‘ruf ibn Kharrabudh from abu Ja’far (a. s.) who has said the following. “We are only like the stars in the heavens. Whenever one star disappears (from sight) another one comes in view until you will point out with your fingers and make a gesture with your necks. Allah will cause your star to disappear from your sight. The descendants of ‘Abd al-Muttalib will all look similar as such that one would not know which is whi Ch When your star will reappear then you must give thanks to Allah.”

موثق حسن

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2364

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ لِلْقَائِمِ (عَلَيْهِ السَّلام) غَيْبَةً قَبْلَ أَنْ يَقُومَ قُلْتُ وَلِمَ قَالَ إِنَّهُ يَخَافُ وَأَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ يَعْنِي الْقَتْلَ.

9. Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from al-Hassan ibn Mu‘awiya from ‘Abdallah ibn Jabala from ‘Abdallah ibn Bukayr from Zurara who has said the following. “I heard abu ‘Abdallah (a. s.) say as herein below. “The person who will rise to Divine power on earth will disappear from the public sight before he will do so.” I then asked, “Why, will happen so?” He said, “He will be afraid.” He then pointed to his midsection meaning thereby being murderd.”

ضعيف أو مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2365

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنْ بَلَغَكُمْ عَنْ صَاحِبِ هَذَا الامْرِ غَيْبَةٌ فَلا تُنْكِرُوهَا.

10. Ali b. Ibrahim has narrated from from his father from Ibn Abi Umayr from Abu Ayyub al-Khazzas from Muhammad b. Muslim who said: I heard abu ‘Abdillah (a. s.) say, “‘If an occultation reaches you all regarding the Master of this command, then do not reject it.”

حسن

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2366

11ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِبْرَاهِيمَ بْنِ خَلَفِ بْنِ عَبَّادٍ الانْمَاطِيِّ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَعِنْدَهُ فِي الْبَيْتِ أُنَاسٌ فَظَنَنْتُ أَنَّهُ إِنَّمَا أَرَادَ بِذَلِكَ غَيْرِي فَقَالَ أَمَا وَالله لَيَغِيبَنَّ عَنْكُمْ صَاحِبُ هَذَا الامْرِ وَلَيَخْمِلَنَّ هَذَا حَتَّى يُقَالَ مَاتَ هَلَكَ فِي أَيِّ وَادٍ سَلَكَ وَلَتُكْفَؤُنَّ كَمَا تُكْفَأُ السَّفِينَةُ فِي أَمْوَاجِ الْبَحْرِ لا يَنْجُو إِلا مَنْ أَخَذَ الله مِيثَاقَهُ وَكَتَبَ الايمَانَ فِي قَلْبِهِ وَأَيَّدَهُ بِرُوحٍ مِنْهُ وَلَتُرْفَعَنَّ اثْنَتَا عَشْرَةَ رَايَةً مُشْتَبِهَةً لا يُدْرَى أَيٌّ مِنْ أَيٍّ قَالَ فَبَكَيْتُ فَقَالَ مَا يُبْكِيكَ يَا أَبَا عَبْدِ الله فَقُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ لا أَبْكِي وَأَنْتَ تَقُولُ اثْنَتَا عَشْرَةَ رَايَةً مُشْتَبِهَةً لا يُدْرَى أَيٌّ مِنْ أَيٍّ قَالَ وَفِي مَجْلِسِهِ كَوَّةٌ تَدْخُلُ فِيهَا الشَّمْسُ فَقَالَ أَ بَيِّنَةٌ هَذِهِ فَقُلْتُ نَعَمْ قَالَ أَمْرُنَا أَبْيَنُ مِنْ هَذِهِ الشَّمْسِ.

11. Al-Husayn ibn Muhammad and Muhammad ibn Yahya have narrated from Ja’far ibn Muhammad from al-Hassan ibn Mu‘awiya from ‘Abdallah ibn Jabala from Ibrahim ibn Khalaf ibn ‘Abbad al-Anmati from Mufaddal ibn ‘Umar who has said the following. “Once I was in the presence of abu ‘Abdallah (a. s.) and there other people also were present so I thought the Imam (a. s.) meant people other thanme when he said, “By Allah, the in chrage of this task (Leadership with Divine Authority) will disappear from your sight and this (case) will become so obscure that people will say, “He is dead, destroyed or no one knows in which valley has he traveled. You will be shaken just as the ship is shaken in the rough seas and choppy water. No one will remain safe except those in whose hear He has written faith and has supported with an spirit from Him. You will raise twelve identical flags so much so that one would not know which is whi Ch” The narrator has said, “I then wept.” The Imam (a. s.) asked, “what has caused you to weep, O abu ‘Abdallah ?” I then said, “May Allah take my soul in service for your cause, “How can I stop weeping when you say, “Twelve identical flags. . “ The narrator has said that the place of gathering sun light had come in through a whole. The Imam (a. s.) said, “Is this (sun light on the spot) clear?” I said, “Yes, it is clear.” The Imam (a. s.) said, “ our case is clear even more than this.”

ضعيف أو مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2367

12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الانْبَارِيِّ عَنْ يَحْيَى بْنِ الْمُثَنَّى عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لِلْقَائِمِ غَيْبَتَانِ يَشْهَدُ فِي إِحْدَاهُمَا الْمَوَاسِمَ يَرَى النَّاسَ وَلا يَرَوْنَهُ.

12. Al-Husayn ibn Muhammad has narrated from Ja’far ibn Muhammad from al-Qasim ibn ’Isma‘il al-Anbari from Yahya ibn al-Muthanna from ‘Abdallah ibn Bukayr from ‘Ubayd ibn Zurara from abu ‘Abdillah (a. s.) who has said the following: “Al-Qa’im (Imam al-Mahdi) will have two occultations. In one of them he will attend the seasons (of Hajj). He will see the people but they will not see him.”

ضعيف أو مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2368

13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ بَعْضِ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مِمَّنْ يُوثَقُ بِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) تَكَلَّمَ بِهَذَا الْكَلامِ وَحُفِظَ عَنْهُ وَخَطَبَ بِهِ عَلَى مِنْبَرِ الْكُوفَةِ اللهمَّ إِنَّهُ لا بُدَّ لَكَ مِنْ حُجَجٍ فِي أَرْضِكَ حُجَّةٍ بَعْدَ حُجَّةٍ عَلَى خَلْقِكَ يَهْدُونَهُمْ إِلَى دِينِكَ وَيُعَلِّمُونَهُمْ عِلْمَكَ كَيْلا يَتَفَرَّقَ أَتْبَاعُ أَوْلِيَائِكَ ظَاهِرٍ غَيْرِ مُطَاعٍ أَوْ مُكْتَتَمٍ يُتَرَقَّبُ إِنْ غَابَ عَنِ النَّاسِ شَخْصُهُمْ فِي حَالِ هُدْنَتِهِمْ فَلَمْ يَغِبْ عَنْهُمْ قَدِيمُ مَبْثُوثِ عِلْمِهِمْ وَآدَابُهُمْ فِي قُلُوبِ الْمُؤْمِنِينَ مُثْبَتَةٌ فَهُمْ بِهَا عَامِلُونَ وَيَقُولُ (عَلَيْهِ السَّلام) فِي هَذِهِ الْخُطْبَةِ فِي مَوْضِعٍ آخَرَ فِيمَنْ هَذَا وَلِهَذَا يَأْرِزُ الْعِلْمُ إِذَا لَمْ يُوجَدْ لَهُ حَمَلَةٌ يَحْفَظُونَهُ وَيَرْوُونَهُ كَمَا سَمِعُوهُ مِنَ الْعُلَمَاءِ وَيَصْدُقُونَ عَلَيْهِمْ فِيهِ اللهمَّ فَإِنِّي لاعْلَمُ أَنَّ الْعِلْمَ لا يَأْرِزُ كُلُّهُ وَلا يَنْقَطِعُ مَوَادُّهُ وَإِنَّكَ لا تُخْلِي أَرْضَكَ مِنْ حُجَّةٍ لَكَ عَلَى خَلْقِكَ ظَاهِرٍ لَيْسَ بِالْمُطَاعِ أَوْ خَائِفٍ مَغْمُورٍ كَيْلا تَبْطُلَ حُجَّتُكَ وَلا يَضِلَّ أَوْلِيَاؤُكَ بَعْدَ إِذْ هَدَيْتَهُمْ بَلْ أَيْنَ هُمْ وَكَمْ هُمْ أُولَئِكَ الاقَلُّونَ عَدَداً الاعْظَمُونَ عِنْدَ الله قَدْراً.

13. Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya and others from Ahmad ibn Muhammad and Ali ibn Ibrahim from his father, all three of them from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq al-Sabi’Isma‘il from a reliable one of the companions of Amir al-Mu’minin (a. s.) who has said the following. “Amir al-Mu’minin (a. s.) once spoke the words herein below from the pulpit in Kufa and I memorized them. “O Lord it is certain that You must have a person with Your Authority on Yaour earth. Such persons would come one after the other whith Your authority over the creatures who would guide people in your religion and teach them your knowledge so that your friends would not scatter. They can be in the public sight but disobeyed or out of public sight whose reappearance would be expected. Even though their persons will be hidden form the people in peace time but their knowledge that has spread before will not be hidden from the people. Their discipline will firmly be established in the hearts of people and they will act up on them.” In another part of this sermon he has (a. s.) said, “Who would it be to have such discipline?” For this reason knowledge becomes obscure when it does not find any one to bear, protect and narrate it to others just as they have heard it from the scholars and speak truthfully from them in it. O Lord, I know that all the knowledge will not become obscure and all of its sources will not banish. You will not leave your earth without a person with Your authority over Your. He may either live in public sight but is not obeyed and followed or is afraid and hidden from public sight so that Your authority is not invalidated and Your friends are not mislead after You have granted them guidance. In fact, where are they and how many are they? They are very few in number but of very great honor and respect before Allah.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2369

14ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ بْنِ مُعَاوِيَةَ الْبَجَلِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ قُلْ أَ رَأَيْتُمْ إِنْ أَصْبَحَ ماؤُكُمْ غَوْراً فَمَنْ يَأْتِيكُمْ بِماءٍ مَعِينٍ قَالَ إِذَا غَابَ عَنْكُمْ إِمَامُكُمْ فَمَنْ يَأْتِيكُمْ بِإِمَامٍ جَدِيدٍ.

14. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Musa ibn al-Qasim ibn Mu‘awiya al-Bajali from Ali ibn Ja’far from his brother, Musa ibn Ja’far (a. s.) who has said the following about the words of Allah, the Most Majestic and Gracious: “Say, “Have you not thought that if your water was to dry up, who would bring you water from the spring?” (67:30). He said, “When your Imam would disappear from among you, then who will bring you a new Imam?”

ضعيف على المشهور

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2370

15ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنْ بَلَغَكُمْ عَنْ صَاحِبِكُمْ غَيْبَةٌ فَلا تُنْكِرُوهَا.

15. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “When an Occultation reaches you all from your Companion, do not reject it.”

صحيح

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2371

16ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لا بُدَّ لِصَاحِبِ هَذَا الامْرِ مِنْ غَيْبَةٍ وَلا بُدَّ لَهُ فِي غَيْبَتِهِ مِنْ عُزْلَةٍ وَنِعْمَ الْمَنْزِلُ طَيْبَةُ وَمَا بِثَلاثِينَ مِنْ وَحْشَةٍ.

16. A number of our people has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “It is necessary for the person in charge of this task (Leadership with Divine Authority) to disappear from the public sight and in his disappearance form public sight he must remain away from public. How good is Tayba, the city of Madina, for dwelling and living with thirty people is not frightening isolation.”

ضعيف أو موثق

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2372

17ـ وَبِهَذَا الاسْنَادِ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَيْفَ أَنْتَ إِذَا وَقَعَتِ الْبَطْشَةُ بَيْنَ الْمَسْجِدَيْنِ فَيَأْرِزُ الْعِلْمُ كَمَا تَأْرِزُ الْحَيَّةُ فِي جُحْرِهَا وَاخْتَلَفَتِ الشِّيعَةُ وَسَمَّى بَعْضُهُمْ بَعْضاً كَذَّابِينَ وَتَفَلَ بَعْضُهُمْ فِي وُجُوهِ بَعْضٍ قُلْتُ جُعِلْتُ فِدَاكَ مَا عِنْدَ ذَلِكَ مِنْ خَيْرٍ فَقَالَ لِي الْخَيْرُ كُلُّهُ عِنْدَ ذَلِكَ ثَلاثاً.

17. through the same chain of narrators it is narrated from al-Washsha’ from Ali ibn al-Hassan from Aban ibn Taghlib who said: “How would it be with you when an large scale attack would take place between the two mosques. Thereafter, knowledge will become obscure as the snake goes in to its hiding place. The Shi‘a will hold differences and one group will call the group liars and one group will spit onto the faces of the aother.” I then said, “May I be sacrificed for you, there will be nothing good from that!” He (a. s.) said to me, “All goodness will be there.” He said it three times.

صحيح

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2373

18ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ لِلْقَائِمِ غَيْبَةً قَبْلَ أَنْ يَقُومَ إِنَّهُ يَخَافُ وَأَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ يَعْنِي الْقَتْلَ.

18. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from his father, Muhammad ibn ‘Isa from ibn Bukayr from Zurara who has said the following. “ Al-Qa’im (the one who will rise with Divine Authority) will disappear before he will rise with divine power. He will suffer fear. The Imam (a. s.) pointed to his midsection, meaning thereby being murdered.”

موثق كالصحيح

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2374

19ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِلْقَائِمِ غَيْبَتَانِ إِحْدَاهُمَا قَصِيرَةٌ وَالاخْرَى طَوِيلَةٌ الْغَيْبَةُ الاولَى لا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلا خَاصَّةُ شِيعَتِهِ وَالاخْرَى لا يَعْلَمُ بِمَكَانِهِ فِيهَا إِلا خَاصَّةُ مَوَالِيهِ.

19. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Mahbub from Ishaq ibn ‘Ammar who has said the following. “Abu ‘Abdallah (a. s.) has said, Al-Qa’im ((the one who will rise with Divine Authority) will have two disappearances. One of them will be for a short time and the other for a longer time. No one would know his place during the shorter disappearance except the special persons from his Shi‘a. During his longer disappearance no one will see him except very special persons from his friends.”

موثق

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2375

20ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لِصَاحِبِ هَذَا الامْرِ غَيْبَتَانِ إِحْدَاهُمَا يَرْجِعُ مِنْهَا إِلَى أَهْلِهِ وَالاخْرَى يُقَالُ هَلَكَ فِي أَيِّ وَادٍ سَلَكَ قُلْتُ كَيْفَ نَصْنَعُ إِذَا كَانَ كَذَلِكَ قَالَ إِذَا ادَّعَاهَا مُدَّعٍ فَاسْأَلُوهُ عَنْ أَشْيَاءَ يُجِيبُ فِيهَا مِثْلَهُ.

20. Muhammad ibn Yahya and Ahmad ibn Idris have narrated from al-Hassan ibn Ali al-Kufi from Ali ibn Hass’an from his paternal uncle, ‘Abd al-Rahman ibn Kathir from Mufaddal ibn ‘Umar who has said the following. “I heard abu ‘Abdallah (a. s.) say, “The in charge of this task (Leadership with Divine Authority) will disappear from the public sight twice. From one them he will return to his family but in the other one it will be said that he is dead or no one knows in which of the valleys has he traveled.” I then asked, “What shall we do in such conditions?” The Imam (a. s.) said, “If any one would claim to have such authority you then should ask him about several things in which he must answer like him (Leader with Divine Authority).”

ضعيف

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2376

21ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ جَعْفَرِ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الْخَزَّازِ عَنِ الْوَلِيدِ بْنِ عُقْبَةَ عَنِ الْحَارِثِ بْنِ زِيَادٍ عَنْ شُعَيْبٍ عَنْ أَبِي حَمْزَةَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ أَنْتَ صَاحِبُ هَذَا الامْرِ فَقَالَ لا فَقُلْتُ فَوَلَدُكَ فَقَالَ لا فَقُلْتُ فَوَلَدُ وَلَدِكَ هُوَ قَالَ لا فَقُلْتُ فَوَلَدُ وَلَدِ وَلَدِكَ فَقَالَ لا قُلْتُ مَنْ هُوَ قَالَ الَّذِي يَمْلاهَا عَدْلاً كَمَا مُلِئَتْ ظُلْماً وَجَوْراً عَلَى فَتْرَةٍ مِنَ الائِمَّةِ كَمَا أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بُعِثَ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ.

21. Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from Ja’far ibn al-Qasim from Muhammad ibn al-Walid al-Khazzaz from al-Walid ibn ‘Uqba from al-Harith ibn Ziyad from Shu‘ayb from abu Hamza who has said the following. “ Once I went to see abu ‘Abdallah (a. s.) and said to him, “Are you the in charge of this task ((to rise with divine power)?” he said, “No, I am not he.” I then asked, “Is he your son?” He said, “No, my son will be he either.” I then asked, “Will the son of your son be he?” He said, “No, my grandson will not be he.” I then asked will your great grandson be he?” The Imam (a. s.) said, “No, my great grandson will not be he also.” I the asked, “Who then be he?” The Imam (a. s.) said, “He will be the one who will fill the earth with justice after its being filled with injustice and cruelty. (He will come) at a time when the Imams will be absent just as the Messenger of Allah was raised (to preach) when for a long time there had come no messengers.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2377

22ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ وَهْبِ بْنِ شَاذَانَ عَنِ الْحَسَنِ بْنِ أَبِي الرَّبِيعِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أُمِّ هَانِئٍ قَالَتْ سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بن علي (عَلَيْهما السَّلام) عَنْ قَوْلِ الله تَعَالَى فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ قَالَتْ فَقَالَ إِمَامٌ يَخْنِسُ سَنَةَ سِتِّينَ وَمِائَتَيْنِ ثُمَّ يَظْهَرُ كَالشِّهَابِ يَتَوَقَّدُ فِي اللَّيْلَةِ الظَّلْمَاءِ فَإِنْ أَدْرَكْتِ زَمَانَهُ قَرَّتْ عَيْنُكِ.

22. Ali ibn Muhammad has narrated from from Ja’far ibn Muhammad from Musa ibn Ja’far al-Baghdadi from Wahab ibn Shadhan from al-Hassan ibn abu al-Rabi‘ from Muhammad ibn Ishaq from ’Umm Hani who has said the following. “I asked abu Ja’far Muhammad ibn Ali (a. s.) about the meaning of the words of Allah. “I do not (need to) swear by the orbiting (81:15) stars which are visible during the night (81:16) and sit during the day,. “. (81:17)” She has said that then he said, “It refers to the Imam who will disappear in the year two hundred sixty then he will rise like a shooting star that shines during the dark night. If you would attain such time it will brighten your eyes with happiness.”

ضعيف أو مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2378

23ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ الرَّبِيعِ الْهَمْدَانِيِّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ أُسَيْدِ بْنِ ثَعْلَبَةَ عَنْ أُمِّ هَانِئٍ قَالَتْ لَقِيتُ أَبَا جَعْفَرٍ مُحَمَّدَ بن علي (عَلَيْهما السَّلام) فَسَأَلْتُهُ عَنْ هَذِهِ الايَةِ فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ قَالَ الْخُنَّسُ إِمَامٌ يَخْنِسُ فِي زَمَانِهِ عِنْدَ انْقِطَاعٍ مِنْ عِلْمِهِ عِنْدَ النَّاسِ سَنَةَ سِتِّينَ وَمِائَتَيْنِ ثُمَّ يَبْدُو كَالشِّهَابِ الْوَاقِدِ فِي ظُلْمَةِ اللَّيْلِ فَإِنْ أَدْرَكْتِ ذَلِكِ قَرَّتْ عَيْنُكِ.

23. A number of our people has narrated from Sa‘d ibn ‘Abdallah from Ahmad ibn al-Hassan from ‘Umar ibn Yazid from al-Hassan ibn al-Rabi ‘ al-Hamdani who has said that Muhammad ibn Istaq narrated to us from ’Usayd ibn Tha‘laba from ’Umm Hani who has said the following. “Once I met abu Ja’far Muhammad ibn Ali (a. s.) and asked him about he meaning of “I do not (need to) swear by the orbiting (81:15) stars which are visible during the night (81:16) and sit during the day,. “. (81:17)” The Imam (a. s.) said, “Al-Khunnas, refers to the imam who will disappear in his time when the knowledge about him will be cut off from people in the year two hundred sixty. Then he will reappear like a shooting star in the dark night. If you will attain such time it will light up your eyes with delight.”

مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2379

24ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ أَبِي الْحَسَنِ الثَّالِثِ (عَلَيْهِ السَّلام) قَالَ إِذَا رُفِعَ عِلْمُكُمْ مِنْ بَيْنِ أَظْهُرِكُمْ فَتَوَقَّعُوا الْفَرَجَ مِنْ تَحْتِ أَقْدَامِكُمْ.

24. Ali ibn Muhammad has narrated from certain ones of our people from Ayyub ibn Nuh from abu a1-Hassan, the third, (a. s.) who has said the following. “When your knowledge that is with you will banish then expect glad news to emerge beneath your feet.”

مرسل

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2380

25ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ قُلْتُ لابِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) إِنِّي أَرْجُو أَنْ تَكُونَ صَاحِبَ هَذَا الامْرِ وَأَنْ يَسُوقَهُ الله إِلَيْكَ بِغَيْرِ سَيْفٍ فَقَدْ بُويِعَ لَكَ وَضُرِبَتِ الدَّرَاهِمُ بِاسْمِكَ فَقَالَ مَا مِنَّا أَحَدٌ اخْتَلَفَتْ إِلَيْهِ الْكُتُبُ وَأُشِيرَ إِلَيْهِ بِالاصَابِعِ وَسُئِلَ عَنِ الْمَسَائِلِ وَحُمِلَتْ إِلَيْهِ الامْوَالُ إِلا اغْتِيلَ أَوْ مَاتَ عَلَى فِرَاشِهِ حَتَّى يَبْعَثَ الله لِهَذَا الامْرِ غُلاماً مِنَّا خَفِيَّ الْوِلادَةِ وَالْمَنْشَإِ غَيْرَ خَفِيٍّ فِي نَسَبِهِ.

25. A number of our people has narrated from Sa‘d ibn ‘Abdillah from Ayyub ibn Nuh who has said the following: “I said to abu al-Hassan al-Rida (a. s.), ’I hope that you will be incharge of this task (Leadership with Divine Authority). Allah will drive it to your control with the sword now that the pledge of allegiance is offered to you and currency coins are printed in your name.” The Imam (a. s.) said, “There has been no one from us with whom letters had been exchanged, being pointed out with the gesture of fingers, questions asked and properties delivered to him but that he was murdered or died in his bed. (It will be as such) until Allah will raise for this task (Leadership with Divine Authority) a young boy from us whose birth place and upbringing would be unknown (to people) but not his ancestors.”

مرسل كالصحيح

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2381

26ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ مُوسَى بْنِ هِلالٍ الْكِنْدِيِّ عَنْ عَبْدِ الله بْنِ عَطَاءٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنَّ شِيعَتَكَ بِالْعِرَاقِ كَثِيرَةٌ وَالله مَا فِي أَهْلِ بَيْتِكَ مِثْلُكَ فَكَيْفَ لا تَخْرُجُ قَالَ فَقَالَ يَا عَبْدَ الله بْنَ عَطَاءٍ قَدْ أَخَذْتَ تَفْرُشُ أُذُنَيْكَ لِلنَّوْكَى إِي وَالله مَا أَنَا بِصَاحِبِكُمْ قَالَ قُلْتُ لَهُ فَمَنْ صَاحِبُنَا قَالَ انْظُرُوا مَنْ عَمِيَ عَلَى النَّاسِ وِلادَتُهُ فَذَاكَ صَاحِبُكُمْ إِنَّهُ لَيْسَ مِنَّا أَحَدٌ يُشَارُ إِلَيْهِ بِالاصْبَعِ وَيُمْضَغُ بِالالْسُنِ إِلا مَاتَ غَيْظاً أَوْ رَغِمَ أَنْفُهُ.

26. Al-Husayn ibn Muhammad and others have narrated from Ja’far ibn Muhammad from Ali ibn al-‘Abbass ibn ‘Amir from Musa ibn Hilal al-Kindi from ‘Abdallah ibn ‘Ata’, fron abu Ja’far (a. s.) the following. “I said to him, ‘Your Shi‘a (followers) in Iraq are many. By Allah, there is no one like you in your family. Why do you not rise (for leadership)?” The narrator has said that he said, “O ‘Abdallah ibn ‘Ata’, you have began to open your ears to silliness. Yes, by Allah, I am not your companion (the one who will rise with Divine Authority).” The narrator has said that I said to him, “Who then is our companion (the one who will rise with Divine Authority)?” The Imam (a. s.) then said, “Find out whose time and place of birth is unknown to people, such person will be your companion (the one who will rise with Divine Authority). There is no one among us towards whom people point out their fingers so much and tongues will mention him so much, but that has died in frustration or due sorrow for being neglected.”

ضعيف أو مجهول

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2382

27ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يَقُومُ الْقَائِمُ وَلَيْسَ لاحَدٍ فِي عُنُقِهِ عَهْدٌ وَلا عَقْدٌ وَلا بَيْعَةٌ.

27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ibn Abi ‘Umayr from Hisham ibn Salim from abu ‘Abdallah (a. s.) who has said the following. “Al-Qa’im (the one who will rise with Divine Authority) will rise and he will not be obliged to any one under any covenant, agreement or oath of allegiance.”

صحيح

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2383

28ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَطَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مَنْصُورٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ إِذَا أَصْبَحْتُ وَأَمْسَيْتُ لا أَرَى إِمَاماً أَئْتَمُّ بِهِ مَا أَصْنَعُ قَالَ فَأَحِبَّ مَنْ كُنْتَ تُحِبُّ وَأَبْغِضْ مَنْ كُنْتَ تُبْغِضُ حَتَّى يُظْهِرَهُ الله عَزَّ وَجَلَّ.

28. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn Ali al-‘Attar from Ja’far ibn Muhammad from Mansur from the person he mentioned the following from abu ‘Abdallah (a. s.) “I askked him, “If I passthe day and night and do not find Imam to follow then what should I do?” The Imam (a. s.) said, “love those whom you love and hate those whom you hate until Allah, the Most Majestic, the Most gracious, will grant him permission to reappear.”

مرسل

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2384

29ـ الْحُسَيْنُ بْنُ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلالٍ قَالَ حَدَّثَنَا عُثْمَانُ بْنُ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لا بُدَّ لِلْغُلامِ مِنْ غَيْبَةٍ قُلْتُ وَلِمَ قَالَ يَخَافُ وَأَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ وَهُوَ الْمُنْتَظَرُ وَهُوَ الَّذِي يَشُكُّ النَّاسُ فِي وِلادَتِهِ فَمِنْهُمْ مَنْ يَقُولُ حَمْلٌ وَمِنْهُمْ مَنْ يَقُولُ مَاتَ أَبُوهُ وَلَمْ يُخَلِّفْ وَمِنْهُمْ مَنْ يَقُولُ وُلِدَ قَبْلَ مَوْتِ أَبِيهِ بِسَنَتَيْنِ قَالَ زُرَارَةُ فَقُلْتُ وَمَا تَأْمُرُنِي لَوْ أَدْرَكْتُ ذَلِكَ الزَّمَانَ قَالَ ادْعُ الله بِهَذَا الدُّعَاءِ اللهمَّ عَرِّفْنِي نَفْسَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَفْسَكَ لَمْ أَعْرِفْكَ اللهمَّ عَرِّفْنِي نَبِيَّكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي نَبِيَّكَ لَمْ أَعْرِفْهُ قَطُّ اللهمَّ عَرِّفْنِي حُجَّتَكَ فَإِنَّكَ إِنْ لَمْ تُعَرِّفْنِي حُجَّتَكَ ضَلَلْتُ عَنْ دِينِي قَالَ أَحْمَدُ بْنُ الْهِلالِ سَمِعْتُ هَذَا الْحَدِيثَ مُنْذُ سِتٍّ وَخَمْسِينَ سَنَةً.

29. Al-Husayn ibn Ahmad has narrated from from Ahmad ibn Hilal who has said that ‘Uthman ibn ‘Isa narrated to us from Khalid ibn Najih from Zurara ibn A‘yan that abu ‘Abdallah (a. s.) has said the following. “It will be necessary for the young boy to diappear from the public sight.” I then asked, “Why it will be necessary?” He said, “Because he will have fear- he then pointed towards his midsection. He will be the one whose reappearance will be intensely expected. It will be he in whose being born people will have doubts. Certain people will say, “His mother has just conceived him.” Others will say, “His father died but left no surviving son.” Certain others will say, “He was born two years before the death of his father.” Zurara has said, “I said to him, ‘What do you command me if will attain that time?” The Imam (a. s.) said, “Pray to Allah in the following words. “O Lord, make me know You for if you would not make me know You I will not know You. O Lord, make me know Your prophet, for if You would not make me know your Messenger I will never know him. O Lord, make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion.” Ahmad ibn Hilal has said, “I had heard this hadith fifty six years ago.”

ضعيف

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2385

30ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَإِذا نُقِرَ فِي النَّاقُورِ قَالَ إِنَّ مِنَّا إِمَاماً مُظَفَّراً مُسْتَتِراً فَإِذَا أَرَادَ الله عَزَّ ذِكْرُهُ إِظْهَارَ أَمْرِهِ نَكَتَ فِي قَلْبِهِ نُكْتَةً فَظَهَرَ فَقَامَ بِأَمْرِ الله تَبَارَكَ وَتَعَالَى.

30. Abu Ali al-Ash‘ari has narrated from Muhammad ibn Hassa’n from Muhammad ibn Ali from ‘Abdallah ibn al-Qasim from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a. s.) who has said the following about the words of Allah. “When the trumpet is sounded,” (74:8) From us there will be a triumphant Imam. behind the cover. When will want to grant him permission to (rise with Divine Authority and power He will place a dot in his heart. He will then reappear in public sight and will rise (with divine power) by the command Allah, the Most Holy, the Most High.”

ضعيف

The Issue of Disappearance (of the twelfth Imam (a.s.) from Public Sight - Hadith 2386

31ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ الْفَرَجِ قَالَ كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِذَا غَضِبَ الله تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ نَحَّانَا عَنْ جِوَارِهِمْ.

31. Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from Ahmad ibn al-Husayn from Muhammad ibn ‘Abdallah from Muhammad ibn al-Faraj who has said the following. “Abu Ja’far (a. s.) wrote to me, ‘when Allah, the Most Holy, the Most High, is angry with His creatures He keeps us away from their neighborhood.”

ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2387

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَلامِ بْنِ عَبْدِ الله وَمُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَأَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَلامِ بْنِ عَبْدِ الله الْهَاشِمِيِّ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ وَقَدْ سَمِعْتُهُ مِنْهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَعَثَ طَلْحَةُ وَالزُّبَيْرُ رَجُلاً مِنْ عَبْدِ الْقَيْسِ يُقَالُ لَهُ خِدَاشٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَالا لَهُ إِنَّا نَبْعَثُكَ إِلَى رَجُلٍ طَالَ مَا كُنَّا نَعْرِفُهُ وَأَهْلَ بَيْتِهِ بِالسِّحْرِ وَالْكِهَانَةِ وَأَنْتَ أَوْثَقُ مَنْ بِحَضْرَتِنَا مِنْ أَنْفُسِنَا مِنْ أَنْ تَمْتَنِعَ مِنْ ذَلِكَ وَأَنْ تُحَاجَّهُ لَنَا حَتَّى تَقِفَهُ عَلَى أَمْرٍ مَعْلُومٍ وَاعْلَمْ أَنَّهُ أَعْظَمُ النَّاسِ دَعْوًى فَلا يَكْسِرَنَّكَ ذَلِكَ عَنْهُ وَمِنَ الابْوَابِ الَّتِي يَخْدَعُ النَّاسَ بِهَا الطَّعَامُ وَالشَّرَابُ وَالْعَسَلُ وَالدُّهْنُ وَأَنْ يُخَالِيَ الرَّجُلَ فَلا تَأْكُلْ لَهُ طَعَاماً وَلا تَشْرَبْ لَهُ شَرَاباً وَلا تَمَسَّ لَهُ عَسَلاً وَلا دُهْناً وَلا تَخْلُ مَعَهُ وَاحْذَرْ هَذَا كُلَّهُ مِنْهُ وَانْطَلِقْ عَلَى بَرَكَةِ الله فَإِذَا رَأَيْتَهُ فَاقْرَأْ آيَةَ السُّخْرَةِ وَتَعَوَّذْ بِالله مِنْ كَيْدِهِ وَكَيْدِ الشَّيْطَانِ فَإِذَا جَلَسْتَ إِلَيْهِ فَلا تُمَكِّنْهُ مِنْ بَصَرِكَ كُلِّهِ وَلا تَسْتَأْنِسْ بِهِ ثُمَّ قُلْ لَهُ إِنَّ أَخَوَيْكَ فِي الدِّينِ وَابْنَيْ عَمِّكَ فِي الْقَرَابَةِ يُنَاشِدَانِكَ الْقَطِيعَةَ وَيَقُولانِ لَكَ أَ مَا تَعْلَمُ أَنَّا تَرَكْنَا النَّاسَ لَكَ وَخَالَفْنَا عَشَائِرَنَا فِيكَ مُنْذُ قَبَضَ الله عَزَّ وَجَلَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا نِلْتَ أَدْنَى مَنَالٍ ضَيَّعْتَ حُرْمَتَنَا وَقَطَعْتَ رَجَاءَنَا ثُمَّ قَدْ رَأَيْتَ أَفْعَالَنَا فِيكَ وَقُدْرَتَنَا عَلَى النَّأْيِ عَنْكَ وَسَعَةِ الْبِلادِ دُونَكَ وَأَنَّ مَنْ كَانَ يَصْرِفُكَ عَنَّا وَعَنْ صِلَتِنَا كَانَ أَقَلَّ لَكَ نَفْعاً وَأَضْعَفَ عَنْكَ دَفْعاً مِنَّا وَقَدْ وَضَحَ الصُّبْحُ لِذِي عَيْنَيْنِ وَقَدْ بَلَغَنَا عَنْكَ انْتِهَاكٌ لَنَا وَدُعَاءٌ عَلَيْنَا فَمَا الَّذِي يَحْمِلُكَ عَلَى ذَلِكَ فَقَدْ كُنَّا نَرَى أَنَّكَ أَشْجَعُ فُرْسَانِ الْعَرَبِ أَ تَتَّخِذُ اللَّعْنَ لَنَا دِيناً وَتَرَى أَنَّ ذَلِكَ يَكْسِرُنَا عَنْكَ فَلَمَّا أَتَى خِدَاشٌ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) صَنَعَ مَا أَمَرَاهُ فَلَمَّا نَظَرَ إِلَيْهِ علي (عَلَيْهِ السَّلام) وَهُوَ يُنَاجِي نَفْسَهُ ضَحِكَ وَقَالَ هَاهُنَا يَا أَخَا عَبْدِ قَيْسٍ وَأَشَارَ لَهُ إِلَى مَجْلِسٍ قَرِيبٍ مِنْهُ فَقَالَ مَا أَوْسَعَ الْمَكَانَ أُرِيدُ أَنْ أُؤَدِّيَ إِلَيْكَ رِسَالَةً قَالَ بَلْ تَطْعَمُ وَتَشْرَبُ وَتَحُلُّ ثِيَابَكَ وَتَدَّهِنُ ثُمَّ تُؤَدِّي رِسَالَتَكَ قُمْ يَا قَنْبَرُ فَأَنْزِلْهُ قَالَ مَا بِي إِلَى شَيْ‏ءٍ مِمَّا ذَكَرْتَ حَاجَةٌ قَالَ فَأَخْلُو بِكَ قَالَ كُلُّ سِرٍّ لِي عَلانِيَةٌ قَالَ فَأَنْشُدُكَ بِالله الَّذِي هُوَ أَقْرَبُ إِلَيْكَ مِنْ نَفْسِكَ الْحَائِلِ بَيْنَكَ وَبَيْنَ قَلْبِكَ الَّذِي يَعْلَمُ خَائِنَةَ الاعْيُنِ وَمَا تُخْفِي الصُّدُورُ أَ تَقَدَّمَ إِلَيْكَ الزُّبَيْرُ بِمَا عَرَضْتُ عَلَيْكَ قَالَ اللهمَّ نَعَمْ قَالَ لَوْ كَتَمْتَ بَعْدَ مَا سَأَلْتُكَ مَا ارْتَدَّ إِلَيْكَ طَرْفُكَ فَأَنْشُدُكَ الله هَلْ عَلَّمَكَ كَلاماً تَقُولُهُ إِذَا أَتَيْتَنِي قَالَ اللهمَّ نَعَمْ قَالَ علي (عَلَيْهِ السَّلام) آيَةَ السُّخْرَةِ قَالَ نَعَمْ قَالَ فَاقْرَأْهَا فَقَرَأَهَا وَجَعَلَ علي (عَلَيْهِ السَّلام) يُكَرِّرُهَا وَيُرَدِّدُهَا وَيَفْتَحُ عَلَيْهِ إِذَا أَخْطَأَ حَتَّى إِذَا قَرَأَهَا سَبْعِينَ مَرَّةً قَالَ الرَّجُلُ مَا يَرَى أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَمْرَهُ بِتَرَدُّدِهَا سَبْعِينَ مَرَّةً ثُمَّ قَالَ لَهُ أَ تَجِدُ قَلْبَكَ اطْمَأَنَّ قَالَ إِي وَالَّذِي نَفْسِي بِيَدِهِ قَالَ فَمَا قَالا لَكَ فَأَخْبَرَهُ فَقَالَ قُلْ لَهُمَا كَفَى بِمَنْطِقِكُمَا حُجَّةً عَلَيْكُمَا وَلَكِنَّ الله لا يَهْدِي الْقَوْمَ الظَّالِمِينَ زَعَمْتُمَا أَنَّكُمَا أَخَوَايَ فِي الدِّينِ وَابْنَا عَمِّي فِي النَّسَبِ فَأَمَّا النَّسَبُ فَلا أُنْكِرُهُ وَإِنْ كَانَ النَّسَبُ مَقْطُوعاً إِلا مَا وَصَلَهُ الله بِالاسْلامِ وَأَمَّا قَوْلُكُمَا إِنَّكُمَا أَخَوَايَ فِي الدِّينِ فَإِنْ كُنْتُمَا صَادِقَيْنِ فَقَدْ فَارَقْتُمَا كِتَابَ الله عَزَّ وَجَلَّ وَعَصَيْتُمَا أَمْرَهُ بِأَفْعَالِكُمَا فِي أَخِيكُمَا فِي الدِّينِ وَإِلا فَقَدْ كَذَبْتُمَا وَافْتَرَيْتُمَا بِادِّعَائِكُمَا أَنَّكُمَا أَخَوَايَ فِي الدِّينِ وَأَمَّا مُفَارَقَتُكُمَا النَّاسَ مُنْذُ قَبَضَ الله مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنْ كُنْتُمَا فَارَقْتُمَاهُمْ بِحَقٍّ فَقَدْ نَقَضْتُمَا ذَلِكَ الْحَقَّ بِفِرَاقِكُمَا إِيَّايَ أَخِيراً وَإِنْ فَارَقْتُمَاهُمْ بِبَاطِلٍ فَقَدْ وَقَعَ إِثْمُ ذَلِكَ الْبَاطِلِ عَلَيْكُمَا مَعَ الْحَدَثِ الَّذِي أَحْدَثْتُمَا مَعَ أَنَّ صَفْقَتَكُمَا بِمُفَارَقَتِكُمَا النَّاسَ لَمْ تَكُنْ. إِلا لِطَمَعِ الدُّنْيَا زَعَمْتُمَا وَذَلِكَ قَوْلُكُمَا فَقَطَعْتَ رَجَاءَنَا لا تَعِيبَانِ بِحَمْدِ الله مِنْ دِينِي شَيْئاً وَأَمَّا الَّذِي صَرَفَنِي عَنْ صِلَتِكُمَا فَالَّذِي صَرَفَكُمَا عَنِ الْحَقِّ وَحَمَلَكُمَا عَلَى خَلْعِهِ مِنْ رِقَابِكُمَا كَمَا يَخْلَعُ الْحَرُونُ لِجَامَهُ وَهُوَ الله رَبِّي لا أُشْرِكُ بِهِ شَيْئاً فَلا تَقُولا أَقَلَّ نَفْعاً وَأَضْعَفَ دَفْعاً فَتَسْتَحِقَّا اسْمَ الشِّرْكِ مَعَ النِّفَاقِ وَأَمَّا قَوْلُكُمَا إِنِّي أَشْجَعُ فُرْسَانِ الْعَرَبِ وَهَرْبُكُمَا مِنْ لَعْنِي وَدُعَائِي فَإِنَّ لِكُلِّ مَوْقِفٍ عَمَلاً إِذَا اخْتَلَفَتِ الاسِنَّةُ وَمَاجَتْ لُبُودُ الْخَيْلِ وَمَلا سَحَرَاكُمَا أَجْوَافَكُمَا فَثَمَّ يَكْفِينِيَ الله بِكَمَالِ الْقَلْبِ وَأَمَّا إِذَا أَبَيْتُمَا بِأَنِّي أَدْعُو الله فَلا تَجْزَعَا مِنْ أَنْ يَدْعُوَ عَلَيْكُمَا رَجُلٌ سَاحِرٌ مِنْ قَوْمٍ سَحَرَةٍ زَعَمْتُمَا اللهمَّ أَقْعِصِ الزُّبَيْرَ بِشَرِّ قِتْلَةٍ وَاسْفِكْ دَمَهُ عَلَى ضَلالَةٍ وَعَرِّفْ طَلْحَةَ الْمَذَلَّةَ وَادَّخِرْ لَهُمَا فِي الاخِرَةِ شَرّاً مِنْ ذَلِكَ إِنْ كَانَا ظَلَمَانِي وَافْتَرَيَا عَلَيَّ وَكَتَمَا شَهَادَتَهُمَا وَعَصَيَاكَ وَعَصَيَا رَسُولَكَ فِيَّ قُلْ آمِينَ قَالَ خِدَاشٌ آمِينَ ثُمَّ قَالَ خِدَاشٌ لِنَفْسِهِ وَالله مَا رَأَيْتُ لِحْيَةً قَطُّ أَبْيَنَ خَطَأً مِنْكَ حَامِلَ حُجَّةٍ يَنْقُضُ بَعْضُهَا بَعْضاً لَمْ يَجْعَلِ الله لَهَا مِسَاكاً أَنَا أَبْرَأُ إِلَى الله مِنْهُمَا قَالَ علي (عَلَيْهِ السَّلام) ارْجِعْ إِلَيْهِمَا وَأَعْلِمْهُمَا مَا قُلْتُ قَالَ لا وَالله حَتَّى تَسْأَلَ الله أَنْ يَرُدَّنِي إِلَيْكَ عَاجِلاً وَأَنْ يُوَفِّقَنِي لِرِضَاهُ فِيكَ فَفَعَلَ فَلَمْ يَلْبَثْ أَنِ انْصَرَفَ وَقُتِلَ مَعَهُ يَوْمَ الْجَمَلِ رَحِمَهُ الله.

1. Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn Mahbub from Salam ibn ‘Abdallah and Muhammad ibn al-Hassan and Ali ibn Muhammad from Sahl ibn Ziyad and abu Ali al-Ash‘ari from Muhammad ibn Hassa’n. All of them have narrated from Muhammad ibn Ali from Ali ibn Asbat from Salam ibn ‘Abdallah al-Hashimi. Muhammad ibn Ali said, “I heard him (Salam) narrate that abu ‘Abdallah (a. s.) said the following. “Once Talha and al-Zubayr sent a man called Khidash from the tribe of ‘Abd a1-Qays, to Amir al-Mu’minin (a. s.). Before he would leave they spoke to him as herein below. “We are sending you to a man who and whose family are known to us since a long time as magicians and soothsayers. You are more trusted to us, than those in our presence, not to listen to any of such thing from him. You must debate him in our support until you will learn the well-known matter. Bear in mind that his claim is the greatest that people can have and it should not discourage you. Of the ways of his deceiving people are his offering food, drinks, honey, oil and to speak with one privately. Therefore, do not eat any food that he might offer, or drink anything. Do not touch any of the honey or oil that he might present to you and do not sit with him alone. Beware of all such things that might come. Go to him with the blessings of Allah. When you see him read ’Aya al-Sakhra, verse 45 of chapter 7 and ask Allah to protect you against his plots and the plots of Satan. When you will sit near him do not make eye contacts and do not become friendly with him. Thereafter say to him, “Two of your brethren in religion, the two sons of you uncle as relatives urge you not to cut off (good) relations. They say to you, “Do you not know that we left people just for you and opposed our tribes people for your sake soon after Allah, the Most Majestic, the Most gracious, took Muhammad (s, a) from this world? Now that you have achieved a little status you have disregarded our honor and destroyed our hopes. Despite this, you have already experienced our ability to stay away from you and find a vast land before you. Those who would isolate you from our relations and us were of much less advantage to you and weaker than us to defend you. Now the dawn has made very clear to those who have eyes. It has come to our notice that you disrespect us and pray against us. What causes you to do so? We had seen you to be the bravest of the strong man of the Arabs. Has your condemning us become part of your religion? You know well that it breaks you away from us.” When Khidash came to Amir al-Mu’minin (a. s.) he did exactly what they had told him to do. When Ali (a. s.) looked at him, as he spoke under his breath, the Imam (a. s.) laughed and said, “O brother, from ‘Abd Qays, pointing to him to sit closer to his place.” Khidash, then responded, “There is enough room around. I am here only to deliver a message to you.” The Imam (a. s.) said, “First you must eat, drink change your cloths and use fragrance then deliver your message. O Qanbar, provide him accommodation.” He said, “I do not need any of the things you mentioned” The Imam (a. s.) then said, “I want to speak to you privately.” The man said, “All secrets are public to me.” The Imam (a. s.) said, “I urge you, on oath by Allah, Who is closer to you than yourself, Who is between you and your heart, Who knows the stealth looks of the eyes and what the hearts hide, (to tell the truth). Had al-Zubayr spoken to you of all that I just offered and said to you?” He replied, “By the Lord, yes, he did so.” The Imam (a. s.) then said, “I urge you, on oath by Allah, did he teach you certain words that you were saying when you came to me?” He replied, “By the Lord, yes, he did so.” Imam Ali (a. s.) said, “It was ’Aya al-Sakhra, (7:45).” He said, “Yes, that was it.” The Imam (a. s.) said, “Read it.” He read it and Ali would repeat along with him, make him read again and correct his mistakes until he read it seventy times. The man asked, “What is the reason for Amir al-Mu’minin’s (a. s.) ordering me to repeat them seventy times?” The Imam (a. s.) then asked him, “Do you feel you heart is comforted?” He said, “Yes, by the One in Whose hand is my soul, it is.” The Imam (a. s.) then asked, “Say what they told you to say.” He then informed him of their message. The Imam (a. s.) said, “Say to them, “What you have spoken is sufficient evidence against you, however, Allah does not guide the unjust people. You think that you are my brothers in religion and the sons of my uncles in family relations. I do not deny the family relation even though it must be disregarded except what Islam requires to be continued. Also it is your statement that you are my brothers in religion. If it is true and you really mean it then you must know that you have already distanced yourselves from the book of Allah, the Most Majestic, the Most gracious, and have disobeyed Him practically in the affairs of your brother in religion. Otherwise, you have just lied and have created false statements to claim that you are my brothers in religion. You have also said that you did not join other people (against me) soon after the Allah took Muhammad (s. a) out of this world. If what you did was the for sake of the truth then you must know that you have just destroyed that truth in your leaving me lately in disregard as your brother in religion. If you did not join the others for the sake of falsehood you will be held responsible for such (sinful) matters that you have created. Besides, the way you have mentioned your not joining others after the death of Muhammad (s. a.) shows that you did so only for the sake of worldly gains and greed. As you thought and these are your own words, you have destroyed our hopes. I offer many thanks to Allah that you have not blamed me in the matters of my religion. On the other hand, what has distanced me from you is what has distanced you from the truth and causing you to discard your oath of allegiance (with me) from your necks just as a recalcitrant beast would discard its harness. He is Allah, my Lord. I do not consider anything to be like Him. Do not say, “He is less advantageous and weaker to defend” for you may deserve to be called polytheists along with hypocrisy. You have also said that I am the bravest of the strong Arab men and that you run away from my condemnation of you and my prayers against you. You must consider that every event requires a certain action. When the spears would cress cross, the mane of horses flutter and your lunges swell inside you at such time Allah suffices me with a calm and perfect heart. You have said that you dislike my praying to Allah against you. You should not be disturb because of the prayers of a magician man who belongs to a magician people that you think they are. O Lord, do away with al-Zubayr in the worst way of getting killed and make him bleed to death in mis-guidance. (O Lord,) make Talha know he is humiliated and store for them even worse than this in the next life, if they have done injustice to me, accused me falsely and have withheld their testimony (in my support), disobeyed You and Your Messenger in my affairs.” The Imam (a. s.) then said, “Say Amen!” Khidash then said, “Amen!” Khidash then said to himself, “I have never seen a bearded man with a more clear mistake than yours. A man who would carry a message in which one part would contradict the other part. Allah has placed nothing in it to hold it together. I, therefore, disdain both of them before Allah.” Ali (a. s.) asked him to go back and inform them of what he had said in response. He said, “No, by Allah will not go to them until you will ask Allah to return me back to you quickly and grant me the opportunity to please Him in the matters of your support. He did so and very soon he came back and afterwards was murdered when (supporting the Imam (a. s.) on the day of Jamal. May Allah grant him blessing.

سنده الول مجهول والثاني ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2388

2ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَأَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ جَرَّاحِ بْنِ عَبْدِ الله عَنْ رَافِعِ بْنِ سَلَمَةَ قَالَ كُنْتُ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ الله عَلَيْهِ يَوْمَ النَّهْرَوَانِ فَبَيْنَا علي (عَلَيْهِ السَّلام) جَالِسٌ إِذْ جَاءَ فَارِسٌ فَقَالَ السَّلامُ عَلَيْكَ يَا عَلِيُّ فَقَالَ لَهُ علي (عَلَيْهِ السَّلام) وَعَلَيْكَ السَّلامُ مَا لَكَ ثَكِلَتْكَ أُمُّكَ لَمْ تُسَلِّمْ عَلَيَّ بِإِمْرَةِ الْمُؤْمِنِينَ قَالَ بَلَى سَأُخْبِرُكَ عَنْ ذَلِكَ كُنْتُ إِذْ كُنْتَ عَلَى الْحَقِّ بِصِفِّينَ فَلَمَّا حَكَّمْتَ الْحَكَمَيْنِ بَرِئْتُ مِنْكَ وَسَمَّيْتُكَ مُشْرِكاً فَأَصْبَحْتُ لا أَدْرِي إِلَى أَيْنَ أَصْرِفُ وَلايَتِي وَالله لانْ أَعْرِفَ هُدَاكَ مِنْ ضَلالَتِكَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا فَقَالَ لَهُ علي (عَلَيْهِ السَّلام) ثَكِلَتْكَ أُمُّكَ قِفْ مِنِّي قَرِيباً أُرِيكَ عَلامَاتِ الْهُدَى مِنْ عَلامَاتِ الضَّلالَةِ فَوَقَفَ الرَّجُلُ قَرِيباً مِنْهُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَقْبَلَ فَارِسٌ يَرْكُضُ حَتَّى أَتَى عَلِيّاً (عَلَيْهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْشِرْ بِالْفَتْحِ أَقَرَّ الله عَيْنَكَ قَدْ وَالله قُتِلَ الْقَوْمُ أَجْمَعُونَ فَقَالَ لَهُ مِنْ دُونِ النَّهَرِ أَوْ مِنْ خَلْفِهِ قَالَ بَلْ مِنْ دُونِهِ فَقَالَ كَذَبْتَ وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ لا يَعْبُرُونَ أَبَداً حَتَّى يُقْتَلُوا فَقَالَ الرَّجُلُ فَازْدَدْتُ فِيهِ بَصِيرَةً فَجَاءَ آخَرُ يَرْكُضُ عَلَى فَرَسٍ لَهُ فَقَالَ لَهُ مِثْلَ ذَلِكَ فَرَدَّ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مِثْلَ الَّذِي رَدَّ عَلَى صَاحِبِهِ قَالَ الرَّجُلُ الشَّاكُّ وَهَمَمْتُ أَنْ أَحْمِلَ عَلَى علي (عَلَيْهِ السَّلام) فَأَفْلَقَ هَامَتَهُ بِالسَّيْفِ ثُمَّ جَاءَ فَارِسَانِ يَرْكُضَانِ قَدْ أَعْرَقَا فَرَسَيْهِمَا فَقَالا أَقَرَّ الله عَيْنَكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْشِرْ بِالْفَتْحِ قَدْ وَالله قُتِلَ الْقَوْمُ أَجْمَعُونَ فَقَالَ علي (عَلَيْهِ السَّلام) أَ مِنْ خَلْفِ النَّهَرِ أَوْ مِنْ دُونِهِ قَالا لا بَلْ مِنْ خَلْفِهِ إِنَّهُمْ لَمَّا اقْتَحَمُوا خَيْلَهُمُ النَّهْرَوَانَ وَضَرَبَ الْمَاءُ لَبَّاتِ خُيُولِهِمْ رَجَعُوا فَأُصِيبُوا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) صَدَقْتُمَا فَنَزَلَ الرَّجُلُ عَنْ فَرَسِهِ فَأَخَذَ بِيَدِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَبِرِجْلِهِ فَقَبَّلَهُمَا فَقَالَ علي (عَلَيْهِ السَّلام) هَذِهِ لَكَ آيَةٌ.

2. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and abu Ali al-Ash‘ari from Muhammad ibn Hassa’n, all of them from Muhammad ibn Ali, Nasr ibn Muzahim from ‘Amr ibn Sa‘id from Jarrah ibn ‘Abdallah from Rafi‘ ibn Salama who has said the following. “ On the day of al-Nahrawan I was in the presence of Ali ibn Abu Talib (a. s.). As we were sitting with the Imam (a. s.) a horse man approached and said, “al-salamu ‘Alayka ya Ali (peace be with you O Ali).” Ali (a. s.) said, “’Alayka al-salam (with you also be peace). May your mother weep over your dead body, why did you not addressed me as the Commander of the Faithful?” He said, “Yes, I like to inform you about it. I was present in al-Siffin when the truth was on your side. However, when approved the arbitrator to settle the warring parties I disregarded you and I called a polytheist. Ever since I do not know where should I turn to pledge allegiance to the Leadership with Divine Authority. If I can find a way to know whether you are on the right side or on wrong side it will be better for me than the world and all that is therein.” Ali (a. s.) said to him, “May your mother weep on your dead body. Come and stand up near me I will show the signs of the right and the signs of the wrong side. As the man stood near him, a horse man approached running until he came to Ali (a. s.) and said, “O Amir al-Mu’minin (a. s.), I have the glad news of victory. May Allah make it brightness to your eyes (out of joy). It is certain, by Allah, that all men of the enemy are killed.” Ali (a. s.) asked him, “Did it happen before or after their crossing the river?” He said, “Before or after crossing.” Ali (a. s.) said, “You have lied. I swear by the One Who makes the seed to germinate and causes the fetuses to develop, that they (enemy) will never cross the river until they are all killed.” The man has said that it added to my understanding.” Another horse man came running and said just as what the one before had said and Amir al-Mu’minin (a. s.) refused to accept his words as those of the one before. The man who had doubts about Ali (a. s.) has said that he wanted to attack Ali (a. s.) with his sword and chop his head with the sword. Two other men came running on horses soaked in sweet. They said, “May Allah brighten your eyes with the joy of victory O Amir al-Mu’minin (a. s.). We have the glad news of victory for you. It is certain, by Allah, thatall of the people are killed.” Ali (a. s.) then asked, “Did it happen before or after their crossing the river?” They said, “It happened before their crossing the river. When they tried to cross it and water reached up to the mane of their horses they turned back and there they all were killed.” Amir al-Mu’minin (a. s.) said, “You have spoken the truth.” The man then climbed down his horse and held Amir al-Mu’minin’s (a. s.) hand and feet and kissed them.” Ali (a. s.) said, “This is the sign (my being on the right side for you) for you.”

ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2389

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْعِجْلِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمَعْرُوفِ بِكُرْدٍ عَنْ مُحَمَّدِ بْنِ خُدَاهِيِّ عَنْ عَبْدِ الله بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ هَاشِمٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنْ حَبَابَةَ الْوَالِبِيَّةِ قَالَتْ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي شُرْطَةِ الْخَمِيسِ وَمَعَهُ دِرَّةٌ لَهَا سَبَابَتَانِ يَضْرِبُ بِهَا بَيَّاعِي الْجِرِّيِّ وَالْمَارْمَاهِي وَالزِّمَّارِ وَيَقُولُ لَهُمْ يَا بَيَّاعِي مُسُوخِ بَنِي إِسْرَائِيلَ وَجُنْدِ بَنِي مَرْوَانَ فَقَامَ إِلَيْهِ فُرَاتُ بْنُ أَحْنَفَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَمَا جُنْدُ بَنِي مَرْوَانَ قَالَ فَقَالَ لَهُ أَقْوَامٌ حَلَقُوا اللِّحَى وَفَتَلُوا الشَّوَارِبَ فَمُسِخُوا فَلَمْ أَرَ نَاطِقاً أَحْسَنَ نُطْقاً مِنْهُ ثُمَّ اتَّبَعْتُهُ فَلَمْ أَزَلْ أَقْفُو أَثَرَهُ حَتَّى قَعَدَ فِي رَحَبَةِ الْمَسْجِدِ فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا دَلالَةُ الامَامَةِ يَرْحَمُكَ الله قَالَتْ فَقَالَ ائْتِينِي بِتِلْكِ الْحَصَاةِ وَأَشَارَ بِيَدِهِ إِلَى حَصَاةٍ فَأَتَيْتُهُ بِهَا فَطَبَعَ لِي فِيهَا بِخَاتَمِهِ ثُمَّ قَالَ لِي يَا حَبَابَةُ إِذَا ادَّعَى مُدَّعٍ الامَامَةَ فَقَدَرَ أَنْ يَطْبَعَ كَمَا رَأَيْتِ فَاعْلَمِي أَنَّهُ إِمَامٌ مُفْتَرَضُ الطَّاعَةِ وَالامَامُ لا يَعْزُبُ عَنْهُ شَيْ‏ءٌ يُرِيدُهُ قَالَتْ ثُمَّ انْصَرَفْتُ حَتَّى قُبِضَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَجِئْتُ إِلَى الْحَسَنِ (عَلَيْهِ السَّلام) وَهُوَ فِي مَجْلِسِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالنَّاسُ يَسْأَلُونَهُ فَقَالَ يَا حَبَابَةُ الْوَالِبِيَّةُ فَقُلْتُ نَعَمْ يَا مَوْلايَ فَقَالَ هَاتِي مَا مَعَكِ قَالَ فَأَعْطَيْتُهُ فَطَبَعَ فِيهَا كَمَا طَبَعَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَتْ ثُمَّ أَتَيْتُ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَهُوَ فِي مَسْجِدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَرَّبَ وَرَحَّبَ ثُمَّ قَالَ لِي إِنَّ فِي الدَّلالَةِ دَلِيلاً عَلَى مَا تُرِيدِينَ أَ فَتُرِيدِينَ دَلالَةَ الامَامَةِ فَقُلْتُ نَعَمْ يَا سَيِّدِي فَقَالَ هَاتِي مَا مَعَكِ فَنَاوَلْتُهُ الْحَصَاةَ فَطَبَعَ لِي فِيهَا قَالَتْ ثُمَّ أَتَيْتُ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) وَقَدْ بَلَغَ بِيَ الْكِبَرُ إِلَى أَنْ أُرْعِشْتُ وَأَنَا أَعُدُّ يَوْمَئِذٍ مِائَةً وَثَلاثَ عَشْرَةَ سَنَةً فَرَأَيْتُهُ رَاكِعاً وَسَاجِداً وَمَشْغُولاً بِالْعِبَادَةِ فَيَئِسْتُ مِنَ الدَّلالَةِ فَأَوْمَأَ إِلَيَّ بِالسَّبَّابَةِ فَعَادَ إِلَيَّ شَبَابِي قَالَتْ فَقُلْتُ يَا سَيِّدِي كَمْ مَضَى مِنَ الدُّنْيَا وَكَمْ بَقِيَ فَقَالَ أَمَّا مَا مَضَى فَنَعَمْ وَأَمَّا مَا بَقِيَ فَلا قَالَتْ ثُمَّ قَالَ لِي هَاتِي مَا مَعَكِ فَأَعْطَيْتُهُ الْحَصَاةَ فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ الرِّضَا (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا وَعَاشَتْ حَبَابَةُ بَعْدَ ذَلِكَ تِسْعَةَ أَشْهُرٍ عَلَى مَا ذَكَرَ مُحَمَّدُ بْنُ هِشَامٍ.

3. Ali ibn Muhammad has narrated from abu Ali Muhammad ibn ’Isma‘il ibn Musa ibn Ja’far from Ahmad ibn al-Qasim al-‘Ijli from Ahmad ibn Yahya, also known as Kurd from Muhammad ibn Khudahi from ‘Abdallah ibn Ayyub from ‘Abdallah ibn Hashim from ‘Abd al-Karim ibn ‘Amr al-Khath‘ami from Hababa al-Walibiyyah who has said the following. “I saw Amir al-Mu’minin (a. s.) in the (market) place of the Shurtat al-Khamis with a two pronged whip in his had. With it he would scare the sellers of inedible fish such as eel, moray and angler etc., and say, “O sellers of metamorphosed Israelites and the army of the descendants of Marwan, do not sell (inedible fishes).” At this time Furat ibn Ahnaf came to him and said, “O Amir al-Mu’minin (a. s.), ‘What is the army of the descendants of Marwan?” She has said that Ali (a. s.) said to him, “They groups of people who shaved their beards and crinkle their mustache and then they were metamorphosed.” I had not heard any one speak better than him, I followed him without missing his traces until he sat down at an open space of the Mosque (of kufa). I then asked him, “O Amir al-Mu’minin (a. s.), what are the signs of Imamate (Leadership with Divine Authority) may Allah grant you blessings? “ She has said that he said, “Bring to me that pebble.” He pointed with his hand. I then got the pebble for him and he set for me his seal on it. He then said to me, ‘O Hababa, if any one would claim to be the Imam (Leader with Divine Authority) and can set his seal as you just saw then acknowledge that he is the Imam that must be obeyed. The Imam does not miss what he would want.” She has said, “I then left him until Amir al-Mu’minin (a. s.) was taken out of this world. Thereafter I went o al-Hassan (a. s.) who was sitting in the place of Amir al-Mu’minin (a. s.) and people around would ask him questions. He said to me, “O Hababa al-Walibyya.” I said, “Yes, my master.” He then said, “Give to me what is with you.” I then gave it to him. He set on it (his seal) just as Amir al-Mu’minin (a. s.) had done. She has said, “Afterwards I went to al-Husayn (a. s.). He was in Mosque of the Messenger of Allah. He welcomed warmly and then said to me, “There is no doubt that in the proof ( to support the true Imam) there is already enough proof for what you want. Do you want the proof to know the Imam?” I said, “Yes, my master.” He then said, “Bring to me what have with you.” I gave him the pebble and he printed (his seal) on it. She has said that afterwards I went to Ali ibn al-Husayn (a. s.) but at that time I had become very old and my hands were shaky. I could count one hundred thirteen year of my lifetime. I found him in Ruku’ (kneeling in prayer) and Sujud (prostration) or busy in some form of worship. I became despaired about the proof (of Leadership with Divine Authority). He pointed out with his forefinger and my youth came back. She has said that she asked, “My mater, how much of the world is passed and how much is left?” He said, “Of how much is passed yes (I can tell) but not of how much is to come.” She has that he then said to me, “give to me what is with you.” I then gave him the pebble and he printed on it (his seal) for me. Thereafter I went to Abu Ja’far (a. s.) and he printed on it (his seal) for me. Then I went to Abu ‘Abdallah (a. s.). He printed on it (his seal) for me. Then I went to Abu al-Hassan Musa (a. s.) and he printed (his seal) for me. Then I went to al-Rida and printed for me.” According to Abu Muhammad Hababa lived thereafter another nine moths.”

مجهول

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2390

4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَاسْتُؤْذِنَ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ عَلَيْهِ فَدَخَلَ رَجُلٌ عَبْلٌ طَوِيلٌ جَسِيمٌ فَسَلَّمَ عَلَيْهِ بِالْوَلايَةِ فَرَدَّ عَلَيْهِ بِالْقَبُولِ وَأَمَرَهُ بِالْجُلُوسِ فَجَلَسَ مُلاصِقاً لِي فَقُلْتُ فِي نَفْسِي لَيْتَ شِعْرِي مَنْ هَذَا فَقَالَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) هَذَا مِنْ وُلْدِ الاعْرَابِيَّةِ صَاحِبَةِ الْحَصَاةِ الَّتِي طَبَعَ آبَائِي (عَلَيْهم السَّلام) فِيهَا بِخَوَاتِيمِهِمْ فَانْطَبَعَتْ وَقَدْ جَاءَ بِهَا مَعَهُ يُرِيدُ أَنْ أَطْبَعَ فِيهَا ثُمَّ قَالَ هَاتِهَا فَأَخْرَجَ حَصَاةً وَفِي جَانِبٍ مِنْهَا مَوْضِعٌ أَمْلَسُ فَأَخَذَهَا أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) ثُمَّ أَخْرَجَ خَاتَمَهُ فَطَبَعَ فِيهَا فَانْطَبَعَ فَكَأَنِّي أَرَى نَقْشَ خَاتَمِهِ السَّاعَةَ الْحَسَنُ بْنُ عَلِيٍّ فَقُلْتُ لِلْيَمَانِيِّ رَأَيْتَهُ قَبْلَ هَذَا قَطُّ قَالَ لا وَالله وَإِنِّي لَمُنْذُ دَهْرٍ حَرِيصٌ عَلَى رُؤْيَتِهِ حَتَّى كَانَ السَّاعَةَ أَتَانِي شَابٌّ لَسْتُ أَرَاهُ فَقَالَ لِي قُمْ فَادْخُلْ فَدَخَلْتُ ثُمَّ نَهَضَ الْيَمَانِيُّ وَهُوَ يَقُولُ رَحْمَةُ الله وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ أَشْهَدُ بِالله إِنَّ حَقَّكَ لَوَاجِبٌ كَوُجُوبِ حَقِّ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةِ مِنْ بَعْدِهِ صَلَوَاتُ الله عَلَيْهِمْ أَجْمَعِينَ ثُمَّ مَضَى فَلَمْ أَرَهُ بَعْدَ ذَلِكَ قَالَ إِسْحَاقُ قَالَ أَبُو هَاشِمٍ الْجَعْفَرِيُّ وَسَأَلْتُهُ عَنِ اسْمِهِ فَقَالَ اسْمِي مِهْجَعُ بْنُ الصَّلْتِ بْنِ عُقْبَةَ بْنِ سِمْعَانَ بْنِ غَانِمِ ابْنِ أُمِّ غَانِمٍ وَهِيَ الاعْرَابِيَّةُ الْيَمَانِيَّةُ صَاحِبَةُ الْحَصَاةِ الَّتِي طَبَعَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالسِّبْطُ إِلَى وَقْتِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام )

4. Muhammad ibn abu ‘Abdallah and Ali ibn Muhammad have narrated from Ishaq ibn Muhammad al-Nakha’Isma‘il from abu Hashim Dawud ibn al-Qasim al- Ja’fari who has said the following. “Once I was in thepresence of abu Muhammad (a. s.) that permission was requested for a man from Yemen to see the Imam (a. s.). A chubby, tall and heavy man then came in and greeted the Imam with the greeting for Wilaya, the Leader with Divine Authority and received the acceptance response. The Imam (a. s.) asked him to have a sit and he sat just next to me. I then said to myself, “I wish not to have been so close to him.” Abu Muhammad (a. s.) then said, “This is of the children of the Arab lady for whom my ancestors had been printing their seals on a pebble for her and the print would take place. He has brought it with him and wants me to print my seal on it also. He then asked the man to give it to him. The man took out a pebble and on one side of there was a smooth space. Abu Muhammad (a. s.) then took it, brought his seal out, printed on it and the print took place. Even now it is as if I see the print of his (al-Hassan ibn Ali’s) seal on the pebble it. I then said to the man from Yemen, “Had you ever seen him (abu Muhammad (a. s.) before?” He said, “No, by Allah, I had always was anxious to see him until at this time a young man came to me whom I had not seen before and said, ‘Stand up and come in and I came in.” The man from Yemen then left saying, “May Allah’s grace and blessings be with you people of Ahl al-Bayt whose each generation is just the other generation. I testify before Allah that it is obligatory to preserve your rights just as it was the case with Amir al-Mu’minin Ali (a. s.) and the Imams after him, may Allah grant all of them blessings.” He then left and thereafter I never saw him. Ibn Ishaq has said that abu Hashim al-Ja’fari has said, “I asked him his name. He said, “My name is Mahja‘ ibn al-Salt ibn ‘Aqaba ibn Sam‘an ibn Ghanim ibn ’Umm Ghanim. She was the Arab lady from Yemen that had the pebble on which Amir al-Mu’minin (a. s.) had printed his seal and also his descendants up to the time of abu al-Hassan (a. s.).”

ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2391

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ وَزُرَارَةَ جَمِيعاً عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا قُتِلَ الْحُسَيْنُ (عَلَيْهِ السَّلام) أَرْسَلَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَخَلا بِهِ فَقَالَ لَهُ يَا ابْنَ أَخِي قَدْ عَلِمْتَ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) دَفَعَ الْوَصِيَّةَ وَالامَامَةَ مِنْ بَعْدِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ثُمَّ إِلَى الْحَسَنِ (عَلَيْهِ السَّلام) ثُمَّ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) وَقَدْ قُتِلَ أَبُوكَ رَضِيَ الله عَنْهُ وَصَلَّى عَلَى رُوحِهِ وَلَمْ يُوصِ وَأَنَا عَمُّكَ وَصِنْوُ أَبِيكَ وَوِلادَتِي مِنْ علي (عَلَيْهِ السَّلام) فِي سِنِّي وَقَدِيمِي أَحَقُّ بِهَا مِنْكَ فِي حَدَاثَتِكَ فَلا تُنَازِعْنِي فِي الْوَصِيَّةِ وَالامَامَةِ وَلا تُحَاجَّنِي فَقَالَ لَهُ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَا عَمِّ اتَّقِ الله وَلا تَدَّعِ مَا لَيْسَ لَكَ بِحَقٍّ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ إِنَّ أَبِي يَا عَمِّ صَلَوَاتُ الله عَلَيْهِ أَوْصَى إِلَيَّ قَبْلَ أَنْ يَتَوَجَّهَ إِلَى الْعِرَاقِ وَعَهِدَ إِلَيَّ فِي ذَلِكَ قَبْلَ أَنْ يُسْتَشْهَدَ بِسَاعَةٍ وَهَذَا سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عِنْدِي فَلا تَتَعَرَّضْ لِهَذَا فَإِنِّي أَخَافُ عَلَيْكَ نَقْصَ الْعُمُرِ وَتَشَتُّتَ الْحَالِ إِنَّ الله عَزَّ وَجَلَّ جَعَلَ الْوَصِيَّةَ وَالامَامَةَ فِي عَقِبِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَإِذَا أَرَدْتَ أَنْ تَعْلَمَ ذَلِكَ فَانْطَلِقْ بِنَا إِلَى الْحَجَرِ الاسْوَدِ حَتَّى نَتَحَاكَمَ إِلَيْهِ وَنَسْأَلَهُ عَنْ ذَلِكَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَكَانَ الْكَلامُ بَيْنَهُمَا بِمَكَّةَ فَانْطَلَقَا حَتَّى أَتَيَا الْحَجَرَ الاسْوَدَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِمُحَمَّدِ بْنِ الْحَنَفِيَّةِ ابْدَأْ أَنْتَ فَابْتَهِلْ إِلَى الله عَزَّ وَجَلَّ وَسَلْهُ أَنْ يُنْطِقَ لَكَ الْحَجَرَ ثُمَّ سَلْ فَابْتَهَلَ مُحَمَّدٌ فِي الدُّعَاءِ وَسَأَلَ الله ثُمَّ دَعَا الْحَجَرَ فَلَمْ يُجِبْهُ فَقَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَا عَمِّ لَوْ كُنْتَ وَصِيّاً وَإِمَاماً لاجَابَكَ قَالَ لَهُ مُحَمَّدٌ فَادْعُ الله أَنْتَ يَا ابْنَ أَخِي وَسَلْهُ فَدَعَا الله عَلِيُّ بن الحسين (عَلَيْهما السَّلام) بِمَا أَرَادَ ثُمَّ قَالَ أَسْأَلُكَ بِالَّذِي جَعَلَ فِيكَ مِيثَاقَ الانْبِيَاءِ وَمِيثَاقَ الاوْصِيَاءِ وَمِيثَاقَ النَّاسِ أَجْمَعِينَ لَمَّا أَخْبَرْتَنَا مَنِ الْوَصِيُّ وَالامَامُ بَعْدَ الْحُسَيْنِ بن علي (عَلَيْهما السَّلام) قَالَ فَتَحَرَّكَ الْحَجَرُ حَتَّى كَادَ أَنْ يَزُولَ عَنْ مَوْضِعِهِ ثُمَّ أَنْطَقَهُ الله عَزَّ وَجَلَّ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ فَقَالَ اللهمَّ إِنَّ الْوَصِيَّةَ وَالامَامَةَ بَعْدَ الْحُسَيْنِ بن علي (عَلَيْهما السَّلام) إِلَى عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَابْنِ فَاطِمَةَ بِنْتِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فَانْصَرَفَ مُحَمَّدُ بْنُ عَلِيٍّ وَهُوَ يَتَوَلَّى عَلِيَّ بْنَ الْحُسَيْنِ (عَلَيْهما السَّلام ) عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) مِثْلَهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubayda and Zurara from abu Ja’far (a. s.) who has said the following. “When al-Husayn (a. s.) was martyred, Muhammad ibn al-Hanafiya asked Ali ibn al-Husayn (a. s.) for a private meeting. In the meeting he said, “O son of my brother, you know that the Messenger of Allah (s. a) delivered the task of al-Wasiyya, (the executor-ship of the will) and al-Imamat, (Leadership with Divine Authority) thereafter it was delivered to al-Hassan (a. s.) and then to al-Husayn (a. s.). Your father, may Allah be pleased with him has been murdered, may Allah grant blessing up on his soul, and he did make any will. I am your uncle and equal in status to your father and I am a son of Ali (a. s.). Because of being older in age I am more deserving of the the position of Imamat considering that you are younger than me. Therefore, you should not dispute with me about al-Wasiyya, the will and Imamat, leadership and should argue with me about it.” Ali ibn al-Husayn (a. s.) said, “O uncle, be pious before Allah and do not claim in what you have no right. I advise not to be of the ignorant people. In fact, my father (a. s.), O my uncle, appointed me as the executor of his will before his leaving for Iraq. He made such covenant with me just an hour before his becoming a martyr. This is the Armament of the Messenger of Allah with me. You then should not dislocate them. I am afraid for you of a shorter life and quandary of conditions. Allah, the Most Majestic, the Most gracious, has placed al-Wasiyya, and Imamat in the descendants of al-Husayn (a. s.). If you would like to know it we can go near the Blackstone and fro judgment and ask it about the issue.” Abu Ja’far (a. s.) has said that the issue came up between them in Makka and they went near the Blackstone. Ali ibn al-Husayn (a. s.) said to Muhammad al-Hanafiya, “You begin first and pray to Allah, the Most Majestic, the Most gracious, and ask Him to make the Blackstone speak to you and then ask your question.” Muhammad then pleaded in his prayer and asked Allah and then ask the Blackstone about the disputed issue but there was no answer. Ali ibn al-Husayn (a. s.) said, “O uncle, had you been the Executor of the will and the Imam it would have answered your question. Muhammad then said, “Now you pray to Allah, O son of my brother and ask your question. Alin ibn al-Husayn (a. s.) prayed to Allah for what he wanted then addressing the Blackstone said, “I ask you for the sake of the One Who placed the covenant of the prophets in you, as well as the covenant of the executors of the will and the covenant of all the peole. You must tell us who the Wasiyy and Imam after al-Husayn (a. s.)?” The narrator has said that the Blackstone began to shake so much that it almost camme out of its place. Allah, the Most Majestic, the Most gracious, then made it to speak in clear Arabic language and said, “O Lord, al-Wasiyya and Imamat after al-Husayn (a. s.) ibn Ali is for Ali ibn al-Husayn ibn Ali aibn abu Talib and ibn Fatima (a. s.) daughter of the the Messenger of Allah.” The narrator has said that Muhammad Ali (a. s.) returned back and he acknowledged Ali ibn al-Husayn (a. s.) to be his Wali (Leadership with Divine Authority).” Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja’far (a. s.) the same hadith.

صحيح وسنده التي حسن كالصحيح

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2392

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ أَخْبَرَنِي سَمَاعَةُ بْنُ مِهْرَانَ قَالَ أَخْبَرَنِي الْكَلْبِيُّ النَّسَّابَةُ قَالَ دَخَلْتُ الْمَدِينَةَ وَلَسْتُ أَعْرِفُ شَيْئاً مِنْ هَذَا الامْرِ فَأَتَيْتُ الْمَسْجِدَ فَإِذَا جَمَاعَةٌ مِنْ قُرَيْشٍ فَقُلْتُ أَخْبِرُونِي عَنْ عَالِمِ أَهْلِ هَذَا الْبَيْتِ فَقَالُوا عَبْدُ الله بْنُ الْحَسَنِ فَأَتَيْتُ مَنْزِلَهُ فَاسْتَأْذَنْتُ فَخَرَجَ إِلَيَّ رَجُلٌ ظَنَنْتُ أَنَّهُ غُلامٌ لَهُ فَقُلْتُ لَهُ اسْتَأْذِنْ لِي عَلَى مَوْلاكَ فَدَخَلَ ثُمَّ خَرَجَ فَقَالَ لِيَ ادْخُلْ فَدَخَلْتُ فَإِذَا أَنَا بِشَيْخٍ مُعْتَكِفٍ شَدِيدِ الاجْتِهَادِ فَسَلَّمْتُ عَلَيْهِ فَقَالَ لِي مَنْ أَنْتَ فَقُلْتُ أَنَا الْكَلْبِيُّ النَّسَّابَةُ فَقَالَ مَا حَاجَتُكَ فَقُلْتُ جِئْتُ أَسْأَلُكَ فَقَالَ أَ مَرَرْتَ بِابْنِي مُحَمَّدٍ قُلْتُ بَدَأْتُ بِكَ فَقَالَ سَلْ فَقُلْتُ أَخْبِرْنِي عَنْ رَجُلٍ قَالَ لامْرَأَتِهِ أَنْتِ طَالِقٌ عَدَدَ نُجُومِ السَّمَاءِ فَقَالَ تَبِينُ بِرَأْسِ الْجَوْزَاءِ وَالْبَاقِي وِزْرٌ عَلَيْهِ وَعُقُوبَةٌ فَقُلْتُ فِي نَفْسِي وَاحِدَةٌ فَقُلْتُ مَا يَقُولُ الشَّيْخُ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ فَقَالَ قَدْ مَسَحَ قَوْمٌ صَالِحُونَ وَنَحْنُ أَهْلَ الْبَيْتِ لا نَمْسَحُ فَقُلْتُ فِي نَفْسِي ثِنْتَانِ فَقُلْتُ مَا تَقُولُ فِي أَكْلِ الْجِرِّيِّ أَ حَلالٌ هُوَ أَمْ حَرَامٌ فَقَالَ حَلالٌ إِلا أَنَّا أَهْلَ الْبَيْتِ نَعَافُهُ فَقُلْتُ فِي نَفْسِي ثَلاثٌ فَقُلْتُ فَمَا تَقُولُ فِي شُرْبِ النَّبِيذِ فَقَالَ حَلالٌ إِلا أَنَّا أَهْلَ الْبَيْتِ لا نَشْرَبُهُ فَقُمْتُ فَخَرَجْتُ مِنْ عِنْدِهِ وَأَنَا أَقُولُ هَذِهِ الْعِصَابَةُ تَكْذِبُ عَلَى أَهْلِ هَذَا الْبَيْتِ فَدَخَلْتُ الْمَسْجِدَ فَنَظَرْتُ إِلَى جَمَاعَةٍ مِنْ قُرَيْشٍ وَغَيْرِهِمْ مِنَ النَّاسِ فَسَلَّمْتُ عَلَيْهِمْ ثُمَّ قُلْتُ لَهُمْ مَنْ أَعْلَمُ أَهْلِ هَذَا الْبَيْتِ فَقَالُوا عَبْدُ الله بْنُ الْحَسَنِ فَقُلْتُ قَدْ أَتَيْتُهُ فَلَمْ أَجِدْ عِنْدَهُ شَيْئاً فَرَفَعَ رَجُلٌ مِنَ الْقَوْمِ رَأْسَهُ فَقَالَ ائْتِ جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) فَهُوَ أَعْلَمُ أَهْلِ هَذَا الْبَيْتِ فَلامَهُ بَعْضُ مَنْ كَانَ بِالْحَضْرَةِ فَقُلْتُ إِنَّ الْقَوْمَ إِنَّمَا مَنَعَهُمْ مِنْ إِرْشَادِي إِلَيْهِ أَوَّلَ مَرَّةٍ الْحَسَدُ فَقُلْتُ لَهُ وَيْحَكَ إِيَّاهُ أَرَدْتُ فَمَضَيْتُ حَتَّى صِرْتُ إِلَى مَنْزِلِهِ فَقَرَعْتُ الْبَابَ فَخَرَجَ غُلامٌ لَهُ فَقَالَ ادْخُلْ يَا أَخَا كَلْبٍ فَوَ الله لَقَدْ أَدْهَشَنِي فَدَخَلْتُ وَأَنَا مُضْطَرِبٌ وَنَظَرْتُ فَإِذَا شَيْخٌ عَلَى مُصَلىً بِلا مِرْفَقَةٍ وَلا بَرْدَعَةٍ فَابْتَدَأَنِي بَعْدَ أَنْ سَلَّمْتُ عَلَيْهِ فَقَالَ لِي مَنْ أَنْتَ فَقُلْتُ فِي نَفْسِي يَا سُبْحَانَ الله غُلامُهُ يَقُولُ لِي بِالْبَابِ ادْخُلْ يَا أَخَا كَلْبٍ وَيَسْأَلُنِي الْمَوْلَى مَنْ أَنْتَ فَقُلْتُ لَهُ أَنَا الْكَلْبِيُّ. النَّسَّابَةُ فَضَرَبَ بِيَدِهِ عَلَى جَبْهَتِهِ وَقَالَ كَذَبَ الْعَادِلُونَ بِالله وَضَلُّوا ضَلالاً بَعِيداً وَخَسِرُوا خُسْرَاناً مُبِيناً يَا أَخَا كَلْبٍ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَعاداً وَثَمُودَ وَأَصْحابَ الرَّسِّ وَقُرُوناً بَيْنَ ذلِكَ كَثِيراً أَ فَتَنْسِبُهَا أَنْتَ فَقُلْتُ لا جُعِلْتُ فِدَاكَ فَقَالَ لِي أَ فَتَنْسِبُ نَفْسَكَ قُلْتُ نَعَمْ أَنَا فُلانُ بْنُ فُلانِ بْنِ فُلانٍ حَتَّى ارْتَفَعْتُ فَقَالَ لِي قِفْ لَيْسَ حَيْثُ تَذْهَبُ وَيْحَكَ أَ تَدْرِي مَنْ فُلانُ بْنُ فُلانٍ قُلْتُ نَعَمْ فُلانُ بْنُ فُلانٍ قَالَ إِنَّ فُلانَ بْنَ فُلانٍ ابْنُ فُلانٍ الرَّاعِي الْكُرْدِيِّ إِنَّمَا كَانَ فُلانٌ الرَّاعِي الْكُرْدِيُّ عَلَى جَبَلِ آلِ فُلانٍ فَنَزَلَ إِلَى فُلانَةَ امْرَأَةِ فُلانٍ مِنْ جَبَلِهِ الَّذِي كَانَ يَرْعَى غَنَمَهُ عَلَيْهِ فَأَطْعَمَهَا شَيْئاً وَغَشِيَهَا فَوَلَدَتْ فُلاناً وَفُلانُ بْنُ فُلانٍ مِنْ فُلانَةَ وَفُلانِ بْنِ فُلانٍ ثُمَّ قَالَ أَ تَعْرِفُ هَذِهِ الاسَامِيَ قُلْتُ لا وَالله جُعِلْتُ فِدَاكَ فَإِنْ رَأَيْتَ أَنْ تَكُفَّ عَنْ هَذَا فَعَلْتَ فَقَالَ إِنَّمَا قُلْتَ فَقُلْتُ فَقُلْتُ إِنِّي لا أَعُودُ قَالَ لا نَعُودُ إِذاً وَاسْأَلْ عَمَّا جِئْتَ لَهُ فَقُلْتُ لَهُ أَخْبِرْنِي عَنْ رَجُلٍ قَالَ لامْرَأَتِهِ أَنْتِ طَالِقٌ عَدَدَ نُجُومِ السَّمَاءِ فَقَالَ وَيْحَكَ أَ مَا تَقْرَأُ سُورَةَ الطَّلاقِ قُلْتُ بَلَى قَالَ فَاقْرَأْ فَقَرَأْتُ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ قَالَ أَ تَرَى هَاهُنَا نُجُومَ السَّمَاءِ قُلْتُ لا قُلْتُ فَرَجُلٌ قَالَ لامْرَأَتِهِ أَنْتِ طَالِقٌ ثَلاثاً قَالَ تُرَدُّ إِلَى كِتَابِ الله وَسُنَّةِ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قَالَ لا طَلاقَ إِلا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ مَقْبُولَيْنِ فَقُلْتُ فِي نَفْسِي وَاحِدَةٌ ثُمَّ قَالَ سَلْ قُلْتُ مَا تَقُولُ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ فَتَبَسَّمَ ثُمَّ قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَرَدَّ الله كُلَّ شَيْ‏ءٍ إِلَى شَيْئِهِ وَرَدَّ الْجِلْدَ إِلَى الْغَنَمِ فَتَرَى أَصْحَابَ الْمَسْحِ أَيْنَ يَذْهَبُ وُضُوؤُهُمْ فَقُلْتُ فِي نَفْسِي ثِنْتَانِ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ سَلْ فَقُلْتُ أَخْبِرْنِي عَنْ أَكْلِ الْجِرِّيِّ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ مَسَخَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ فَمَا أَخَذَ مِنْهُمْ بَحْراً فَهُوَ الْجِرِّيُّ وَالْمَارْمَاهِي وَالزِّمَّارُ وَمَا سِوَى ذَلِكَ وَمَا أَخَذَ مِنْهُمْ بَرّاً فَالْقِرَدَةُ وَالْخَنَازِيرُ وَالْوَبْرُ وَالْوَرَكُ وَمَا سِوَى ذَلِكَ فَقُلْتُ فِي نَفْسِي ثَلاثٌ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ سَلْ وَقُمْ فَقُلْتُ مَا تَقُولُ فِي النَّبِيذِ فَقَالَ حَلالٌ فَقُلْتُ إِنَّا نَنْبِذُ فَنَطْرَحُ فِيهِ الْعَكَرَ وَمَا سِوَى ذَلِكَ وَنَشْرَبُهُ فَقَالَ شَهْ شَهْ تِلْكَ الْخَمْرَةُ الْمُنْتِنَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَأَيَّ نَبِيذٍ تَعْنِي فَقَالَ إِنَّ أَهْلَ الْمَدِينَةِ شَكَوْا إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَغْيِيرَ الْمَاءِ وَفَسَادَ طَبَائِعِهِمْ فَأَمَرَهُمْ أَنْ يَنْبِذُوا فَكَانَ الرَّجُلُ يَأْمُرُ خَادِمَهُ أَنْ يَنْبِذَ لَهُ فَيَعْمِدُ إِلَى كَفٍّ مِنَ التَّمْرِ فَيَقْذِفُ بِهِ فِي الشَّنِّ فَمِنْهُ شُرْبُهُ وَمِنْهُ طَهُورُهُ فَقُلْتُ وَكَمْ كَانَ عَدَدُ التَّمْرِ الَّذِي كَانَ فِي الْكَفِّ فَقَالَ مَا حَمَلَ الْكَفُّ فَقُلْتُ وَاحِدَةٌ وَثِنْتَانِ فَقَالَ رُبَّمَا كَانَتْ وَاحِدَةً وَرُبَّمَا كَانَتْ ثِنْتَيْنِ فَقُلْتُ وَكَمْ كَانَ يَسَعُ الشَّنُّ فَقَالَ مَا بَيْنَ الارْبَعِينَ إِلَى الثَّمَانِينَ إِلَى مَا فَوْقَ ذَلِكَ فَقُلْتُ بِالارْطَالِ فَقَالَ نَعَمْ أَرْطَالٌ بِمِكْيَالِ الْعِرَاقِ قَالَ سَمَاعَةُ قَالَ الْكَلْبِيُّ ثُمَّ نَهَضَ (عَلَيْهِ السَّلام) وَقُمْتُ فَخَرَجْتُ وَأَنَا أَضْرِبُ بِيَدِي عَلَى الاخْرَى وَأَنَا أَقُولُ إِنْ كَانَ شَيْ‏ءٌ فَهَذَا فَلَمْ يَزَلِ الْكَلْبِيُّ يَدِينُ الله بِحُبِّ آلِ هَذَا الْبَيْتِ حَتَّى مَاتَ.

6. Al-Husayn ibn Muhammad has narrated from al-Mu‘alla ibn Muhammad from Muhammad ibn Ali who has said that Sama‘a ibn Mihran narrated to me that al-Kalbi al-Nassaba narrated to him the following. “ I went to Madina and I had no knowledge of this matter (Leadership with Divine Authority, Imamat ). I went to the Mosque where I found a group of people of Quraysh. I asked them, “Can you give me information about the scholar of this family?” They said, “‘Abdallah ibn Hassan is the one.” I went to his house and asked permission to see him. A man came out of the house that I thought was his slave. I said to him, “Ask your master to grant me permission to see him.” He went inside and then came out saying come in.” I entered the house and found an old man devoted to worship and hard work. I greeted him and then he asked, “Who are you?”I then said, “I am a Kalbi (from the tribe of Kalb) and a genealogist.” He then asked, “What is it that you need?” I said, “I have come to ask certain questions.” He then asked, “Have you visited my son Muhammad?” I said, “I have began with you.” Then he said, “you may ask your questions.” I then said, “Explain to me the case of a man who says to his wife, “You are divorced as many times as the number of stars in heavens.” He said, “It becomes irrevokeable at the beginning of the month of Jawza’ (the third moth of a particular calendar). The rest are sins and penalties for him.” I said to myself, “This is one.” Then I said, “What does the honorable Shaykh say about rubbing over the shoe for Wuzu’ (a formal washing before prayer)?” He said, “A virtuous group would wipe over the shoe but we, Ahl al-Bayt do not wipe.” I then said to myself, “ This is the second.” I then asked, “What do you say about consuming eel for food, is it edible or not edible?” He said, “It is lawful, but we, Ahl al-Bayt leave it alone.” I then said to myself, “This is the third.” Then I said, “What do you say about drinking al-Nabidh, a certain kind of wine?” He said, “It is lawful but we, Ahl al-Bayt do not drink it.” I then left him saying to myself, “This group of people lie about this Ahl al-Bayt (family).” I then entered the Mosque and I looked at the group of people of Quraysh (a particular tribe) and other people. I greeted them and said to them, “ Who knows this Ahl al-Bayt (family)?” They said, “‘Abdallah ibn al-Hassan knows.” I then said, “I just visited him and did not find anything with him.” One person from the people raised his head and said, “Go to Ja’far ibn Muhammad (a. s.). He is the most knowledgeable one in this Ahl al-Bayt (family).” Certain individuals blamed that person for what he said. I then said, “People out of jealousy did not tell me about him when first I asked them.” I then said, “What is the matter with you! He is the one I want.” I then walked until I reached his house. I knocked the door and his slave came out and asked me, “Come in O brother from the tribe of Kalb.” He, by Allah, amazed me. I went inside but I was shaken. Up on looking I found a gentleman on the prayer rug with no pillow or blankets. He began to talk after I saluted him, “Who are you?” I then said to myself, “Glory to Allah, “His slave at the door said to me, “O brother from the tribe of Kalb, come in and his master asks me, “Who are you?” I then said, “I am a Kalbi, a genealogist.” He then tapped his forehead and said, “The devious people lie about Allah and they go stray faraway and suffer a great loss. O brother from Kalb, Allah, the Most Majestic, the Most gracious, says, “To each of the tribes of ‘Ad, Tham7 d, the settlers around the well and many generations in between,” (25:38) Can you tell their genealogical relations?” I said, “No, May Allah take my soul in service for your cause.” Then he said, “Can you tell your own genealogical relations?” I said, “Yes, I so and so son of so and so and I went on and on.” He said, “Hold it there. It is not the way you say. What is the matter with you! Do you know who so and so son of so and so is?” I said, “Yes, so and so son of so and so.” He said, “ so and so son of so and so was a Kurdish shepherd. So and so Kurdish shepherd was on the mountain of the people of so and so. He went to so and so the wife of so and so that lived on the mountain on which he grazed his sheep. He feed her something and overwhelmed her. She gave birth to so and so and so and so son of so and so. And so and so daughter of so and so and so and so. Then he said, “Do you know these names?” I said, “No, May Allah take my soul in service for your cause, if you would not mind allow us to disregard this.” He then said, “It is because you said, then I said.” I then said, “I will not repeat.” He said, “Therefore, we will not repeat. Ask of what you have come for.” I then said, “Explain to me the case of the man who has said to his wife, “You are divorced as many times as the number of the stars of the heavens.” He said, “What is the matter with you! Have you not read the chapter, Al-Talaq (divorce)?” I said, “Yes, I have read it.” He then said, “Read it.” I then read, “. . divorce them at a time after which they can start their waiting period. Let them keep an account of the number of the days in the waiting period. . .”(65:1) He then said, “Do you find any of the stars of the heavens there?” I said, “No, I do not find.” Then I asked, “A man has said to his wife, “Your are divorced three times.” He said, “You must refer it to the book of Allah and the sunna of His Prophet (s. a).” Then he said, “ Divorce is only valid in a menses free period of time in which no carnal relation may have taken place between the wife and husband and there must be two acceptable witnesses present.” I then said to myself, “This is one.” Then he said, “Ask.” I then said, “What do you say about rubbing over the shoe for Wuzu’?” He smiled and said, “On the Day of Judgment when Allah will return everything to its thing and returned the skin to the sheep then you will see the rubbing people where their Wuzu’ will go.” I then said to myself, “This is the second.” He then turned to me and said, “Ask.” I then said, “Tell me about eel, is it lawful to consume it for food?” He said, “Allah, the Most Majestic, the Most gracious, caused certain group of Israelites to metamorphose. Whatever from them was taken by the ocean turned into eel, such as hagfish, moray and anglefish etc., and whatever from them was left on land they turned into swine, and wild cats and lizards etc.,” I then said to myself, “This is the third.” He then turned to me and said, “Ask.” I said, “What do you say about al-Nabidh, (extracts from dates)?.” He said, “It is lawful’. I said, “We mix with it al-‘Akr (residue) and other things and drink.” He said, “ Shu, shu, that is foul smelling wine.” I then said, May Allah take my soul in service for your cause, what kind of Nabidh do you mean?” He then said, “Once the people of Madina complained to the Messenger of Allah about a change in their water and their feeling ill. He ordered them to make Nabidh. Thus, a man would ask his servant to throw a handful or so of dates in their water-sack. They would then drink from it and use for cleansing.” I then said, “How many pieces of date would come in a handful?” He said, “As much as a handful could be.” I then said, “One handful or two?” He said, “ Perhaps one or perhaps two handfuls.” I then said, “How big would have been the sack?” He said, “Big enough for a forty to eighty or more.” I then said, “Is it Artal (a certain measurement)?” He said, “Yes, Artal (about three hundred gram each) according to measurement of Iraq.” Al-Kalbi has said that he (a. s.) left and I also came out and I would tap my one hand with the other and say to myself, “If there is anything he it is.” Ever since al-Kalbi would follow the religion of Allah with the love of Ahl al-Bayt until he died.”

ضعيف على المشهور

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2393

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ كُنَّا بِالْمَدِينَةِ بَعْدَ وَفَاةِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَا وَصَاحِبُ الطَّاقِ وَالنَّاسُ مُجْتَمِعُونَ عَلَى عَبْدِ الله بْنِ جَعْفَرٍ أَنَّهُ صَاحِبُ الامْرِ بَعْدَ أَبِيهِ فَدَخَلْنَا عَلَيْهِ أَنَا وَصَاحِبُ الطَّاقِ وَالنَّاسُ عِنْدَهُ وَذَلِكَ أَنَّهُمْ رَوَوْا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ الامْرَ فِي الْكَبِيرِ مَا لَمْ تَكُنْ بِهِ عَاهَةٌ فَدَخَلْنَا عَلَيْهِ نَسْأَلُهُ عَمَّا كُنَّا نَسْأَلُ عَنْهُ أَبَاهُ فَسَأَلْنَاهُ عَنِ الزَّكَاةِ فِي كَمْ تَجِبُ فَقَالَ فِي مِائَتَيْنِ خَمْسَةٌ فَقُلْنَا فَفِي مِائَةٍ فَقَالَ دِرْهَمَانِ وَنِصْفٌ فَقُلْنَا وَالله مَا تَقُولُ الْمُرْجِئَةُ هَذَا قَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ وَالله مَا أَدْرِي مَا تَقُولُ الْمُرْجِئَةُ قَالَ فَخَرَجْنَا مِنْ عِنْدِهِ ضُلالاً لا نَدْرِي إِلَى أَيْنَ نَتَوَجَّهُ أَنَا وَأَبُو جَعْفَرٍ الاحْوَلُ فَقَعَدْنَا فِي بَعْضِ أَزِقَّةِ الْمَدِينَةِ بَاكِينَ حَيَارَى لا نَدْرِي إِلَى أَيْنَ نَتَوَجَّهُ وَلا مَنْ نَقْصِدُ وَنَقُولُ إِلَى الْمُرْجِئَةِ إِلَى الْقَدَرِيَّةِ إِلَى الزَّيْدِيَّةِ إِلَى الْمُعْتَزِلَةِ إِلَى الْخَوَارِجِ فَنَحْنُ كَذَلِكَ إِذْ رَأَيْتُ رَجُلاً شَيْخاً لا أَعْرِفُهُ يُومِئُ إِلَيَّ بِيَدِهِ فَخِفْتُ أَنْ يَكُونَ عَيْناً مِنْ عُيُونِ أَبِي جَعْفَرٍ الْمَنْصُورِ وَذَلِكَ أَنَّهُ كَانَ لَهُ بِالْمَدِينَةِ جَوَاسِيسُ يَنْظُرُونَ إِلَى مَنِ اتَّفَقَتْ شِيعَةُ جَعْفَرٍ (عَلَيْهِ السَّلام) عَلَيْهِ فَيَضْرِبُونَ عُنُقَهُ فَخِفْتُ أَنْ يَكُونَ مِنْهُمْ فَقُلْتُ لِلاحْوَلِ تَنَحَّ فَإِنِّي خَائِفٌ عَلَى نَفْسِي وَعَلَيْكَ وَإِنَّمَا يُرِيدُنِي لا يُرِيدُكَ فَتَنَحَّ عَنِّي لا تَهْلِكْ وَتُعِينَ عَلَى نَفْسِكَ فَتَنَحَّى غَيْرَ بَعِيدٍ وَتَبِعْتُ الشَّيْخَ وَذَلِكَ أَنِّي ظَنَنْتُ أَنِّي لا أَقْدِرُ عَلَى التَّخَلُّصِ مِنْهُ فَمَا زِلْتُ أَتْبَعُهُ وَقَدْ عَزَمْتُ عَلَى الْمَوْتِ حَتَّى وَرَدَ بِي عَلَى بَابِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) ثُمَّ خَلانِي وَمَضَى فَإِذَا خَادِمٌ بِالْبَابِ فَقَالَ لِيَ ادْخُلْ رَحِمَكَ الله فَدَخَلْتُ فَإِذَا أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) فَقَالَ لِيَ ابْتِدَاءً مِنْهُ لا إِلَى الْمُرْجِئَةِ وَلا إِلَى الْقَدَرِيَّةِ وَلا إِلَى الزَّيْدِيَّةِ وَلا إِلَى الْمُعْتَزِلَةِ وَلا إِلَى الْخَوَارِجِ إِلَيَّ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ مَضَى أَبُوكَ قَالَ نَعَمْ قُلْتُ مَضَى مَوْتاً قَالَ نَعَمْ قُلْتُ فَمَنْ لَنَا مِنْ بَعْدِهِ فَقَالَ إِنْ شَاءَ الله أَنْ يَهْدِيَكَ هَدَاكَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ عَبْدَ الله يَزْعُمُ أَنَّهُ مِنْ بَعْدِ أَبِيهِ قَالَ يُرِيدُ عَبْدُ الله أَنْ لا يُعْبَدَ الله قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَنْ لَنَا مِنْ بَعْدِهِ قَالَ إِنْ شَاءَ الله أَنْ يَهْدِيَكَ هَدَاكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَنْتَ هُوَ قَالَ لا مَا أَقُولُ ذَلِكَ قَالَ فَقُلْتُ فِي نَفْسِي لَمْ أُصِبْ طَرِيقَ الْمَسْأَلَةِ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَلَيْكَ إِمَامٌ قَالَ لا فَدَاخَلَنِي شَيْ‏ءٌ لا يَعْلَمُ إِلا الله عَزَّ وَجَلَّ إِعْظَاماً لَهُ وَهَيْبَةً أَكْثَرَ مِمَّا كَانَ يَحُلُّ بِي مِنْ أَبِيهِ إِذَا دَخَلْتُ عَلَيْهِ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَسْأَلُكَ عَمَّا كُنْتُ أَسْأَلُ أَبَاكَ فَقَالَ سَلْ تُخْبَرْ وَلا تُذِعْ فَإِنْ أَذَعْتَ فَهُوَ الذَّبْحُ فَسَأَلْتُهُ فَإِذَا هُوَ بَحْرٌ لا يُنْزَفُ قُلْتُ جُعِلْتُ فِدَاكَ شِيعَتُكَ وَشِيعَةُ أَبِيكَ ضُلالٌ فَأُلْقِي إِلَيْهِمْ وَأَدْعُوهُمْ إِلَيْكَ وَقَدْ أَخَذْتَ عَلَيَّ الْكِتْمَانَ قَالَ مَنْ آنَسْتَ مِنْهُ رُشْداً فَأَلْقِ إِلَيْهِ وَخُذْ عَلَيْهِ الْكِتْمَانَ فَإِنْ أَذَاعُوا فَهُوَ الذَّبْحُ وَأَشَارَ بِيَدِهِ إِلَى حَلْقِهِ قَالَ فَخَرَجْتُ مِنْ عِنْدِهِ فَلَقِيتُ أَبَا جَعْفَرٍ الاحْوَلَ فَقَالَ لِي مَا وَرَاءَكَ قُلْتُ الْهُدَى فَحَدَّثْتُهُ بِالْقِصَّةِ قَالَ ثُمَّ لَقِينَا الْفُضَيْلَ وَأَبَا بَصِيرٍ فَدَخَلا عَلَيْهِ وَسَمِعَا كَلامَهُ وَسَاءَلاهُ وَقَطَعَا عَلَيْهِ بِالامَامَةِ ثُمَّ لَقِينَا النَّاسَ أَفْوَاجاً فَكُلُّ مَنْ دَخَلَ عَلَيْهِ قَطَعَ إِلا طَائِفَةَ عَمَّارٍ وَأَصْحَابَهُ وَبَقِيَ عَبْدُ الله لا يَدْخُلُ إِلَيْهِ إِلا قَلِيلٌ مِنَ النَّاسِ فَلَمَّا رَأَى ذَلِكَ قَالَ مَا حَالَ النَّاسَ فَأُخْبِرَ أَنَّ هِشَاماً صَدَّ عَنْكَ النَّاسَ قَالَ هِشَامٌ فَأَقْعَدَ لِي بِالْمَدِينَةِ غَيْرَ وَاحِدٍ لِيَضْرِبُونِي.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Abu Yahya al-Wasiti from Hisham ibn Salim who has said the following: “We were in Medina after Abu ‘Abdallah (a. s.) left this world. People had gathered around ‘Abdallah ibn Ja’far thinking that he was the in charge of this task (Imamah) after his father. I and Sahib al-Taq went to see him while people were around him because of a hadith that they would narrate from Abu ‘Abdallah (a. s.) that said, “The in charge of the task be will the eldest son if he would not suffer any defects. We went to see and ask him what we used to ask his father. We asked him about Zakat to find out on how much property it becomes due. He said, “It becomes as five on every two hundred.” We asked, “What if it would one hundred?” He said, “It will be two and a half.” We then said, “By Allah, the Murji‘a sect does not say so.” The narrator has said that he raised his hands to the sky and said, “By Allah, I do not know what the Murji‘a group says.” <br>The narrator has said that we then left his with a feeling of loss and did not know where to go. I and Abu Ja’far al-Ahwal were together. We sat down on an street corner of the city of Medina weeping and confused and did not know where and to who should we go saying to each other, “Where would go now. Should we go the Murji‘a, the Qadria, (belief in predestination), to the Zaydiyya sect, the Mu‘tazila or the Khawarij sect?” At this time I saw a gentleman who I did not know, gesture towards me with his hand. I became afraid and thought he might be a spy of the spies of abu Ja’far al-Mansur. He had his spies in Medina to see who the Shi‘a would follow Abu ‘Abdallah (a. s.) and then they would cut his neck off. I was afraid thinking that he might be one of them. I then said to al-Ahwal, “Get away from here because I am afraid for both of us. He only wants me and not you. Move away from me so as not to get destroyed and become an instrument against yourself.“ He moved a little away and I followed the gentleman. I did so thinking that will not be able to set myself free from him. <br>I continued following him. I had become certain of dying until we reached the door of Abu al-Hassan (a. s.). He then left me there and went away. At that time the servant came out of the house and said, “Come inside, may Allah have mercy on you.” I went in and found Abu al-Hassan (a. s.) therein. He began talking to me, “Not to the Murji‘a, or the Qadria, or the Zaydiyya nor to the Mu‘tazila or the Khariji group, but come to me, come to me.” I then said, “May Allah take my soul in service for your cause, has your father left this world?” He said, “Yes, he has passed away. I then asked, “ Did he die a natural death?” He said, “Yes, he did so.” I then ask, “Who will be for us after him?” He said, “If Allah would will to guide you he will do so.” I then said, “May Allah take my soul in service for your cause, ‘Abdallah thinks that he is the one after his father.” He said, “‘Abdallah wants that Allah not be worshipped.” I then said, May Allah take my soul in service for your cause, who will be for us after him?” He said, “If Allah would will to guide you he will do so.” I then said, “May Allah take my soul in service for your cause, is that you?” He said, “No, I do not say that to you.” He has said that I then said to myself, “Perhaps I could not ask in the right way.” Then I said, “May Allah take my soul in service for your cause, is there any Imam above you?” He said, “No, there is no Imam above me.” He has said that then something struck my mind in away that no one would know except Allah, the Most Majestic, the Most gracious. It was a feeling of his greatness and awe greater then what I would feel in the presence of his father. Then I said, “May Allah take my soul in service for your cause, may I ask what I used to ask your father?” He said, “Ask, you will have the answers but do not make them public. If you would do so it will be slaughtering.” I asked him and found him to be like an ocean of knowledge there does not dry up. <br>I then said, “May Allah take my soul in service for your cause, your Shi‘a, followers and the followers of your father are in loss and false guidance. Thus, can I meet them and call them to you? I will keep it secret.” He said, “If you will find intelligent people, inform them but make him to promise secrecy. If they would make it public it will be slaughter,“ he pointed with his hand to his throat. He has said that I than left him and met Abu Ja’far al-Ahwal. He asked me, “What is behind you.” I said, “It is guidance.” I then informed him of the whole story. We then met al-Fudayl and Abu Basir. They both went to see him, heard his words, asked him and became certain of his Imamate. Thereafter we met people in groups. Whoever would go and see him he would become certain of his Imamate except the tribe of ‘Ammar and his companions. ‘Abdallah was left alone and no one would go to see him except a very few people. When he found out about the conditions he said, “What is the matter with the people?” They told him (‘Abdallah) that Hisham has prevented people from visiting you.” Hisham has said that: "He (‘Abdallah) made many people to ambush and beat me up.”

مجهول بأبي يحيى

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2394

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ فُلانٍ الْوَاقِفِيِّ قَالَ كَانَ لِيَ ابْنُ عَمٍّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَبْدِ الله كَانَ زَاهِداً وَكَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ وَكَانَ يَتَّقِيهِ السُّلْطَانُ لِجِدِّهِ فِي الدِّينِ وَاجْتِهَادِهِ وَرُبَّمَا اسْتَقْبَلَ السُّلْطَانَ بِكَلامٍ صَعْبٍ يَعِظُهُ وَيَأْمُرُهُ بِالْمَعْرُوفِ وَيَنْهَاهُ عَنِ الْمُنْكَرِ وَكَانَ السُّلْطَانُ يَحْتَمِلُهُ لِصَلاحِهِ وَلَمْ تَزَلْ هَذِهِ حَالَتَهُ حَتَّى كَانَ يَوْمٌ مِنَ الايَّامِ إِذْ دَخَلَ عَلَيْهِ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) وَهُوَ فِي الْمَسْجِدِ فَرَآهُ فَأَوْمَأَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ يَا أَبَا عَلِيٍّ مَا أَحَبَّ إِلَيَّ مَا أَنْتَ فِيهِ وَأَسَرَّنِي إِلا أَنَّهُ لَيْسَتْ لَكَ مَعْرِفَةٌ فَاطْلُبِ الْمَعْرِفَةَ قَالَ جُعِلْتُ فِدَاكَ وَمَا الْمَعْرِفَةُ قَالَ اذْهَبْ فَتَفَقَّهْ وَاطْلُبِ الْحَدِيثَ قَالَ عَمَّنْ قَالَ عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ ثُمَّ اعْرِضْ عَلَيَّ الْحَدِيثَ قَالَ فَذَهَبَ فَكَتَبَ ثُمَّ جَاءَهُ فَقَرَأَهُ عَلَيْهِ فَأَسْقَطَهُ كُلَّهُ ثُمَّ قَالَ لَهُ اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ وَكَانَ الرَّجُلُ مَعْنِيّاً بِدِينِهِ فَلَمْ يَزَلْ يَتَرَصَّدُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) حَتَّى خَرَجَ إِلَى ضَيْعَةٍ لَهُ فَلَقِيَهُ فِي الطَّرِيقِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْتَجُّ عَلَيْكَ بَيْنَ يَدَيِ الله فَدُلَّنِي عَلَى الْمَعْرِفَةِ قَالَ فَأَخْبَرَهُ بِأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمَا كَانَ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَخْبَرَهُ بِأَمْرِ الرَّجُلَيْنِ فَقَبِلَ مِنْهُ ثُمَّ قَالَ لَهُ فَمَنْ كَانَ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ الْحَسَنُ (عَلَيْهِ السَّلام) ثُمَّ الْحُسَيْنُ (عَلَيْهِ السَّلام) حَتَّى انْتَهَى إِلَى نَفْسِهِ ثُمَّ سَكَتَ قَالَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ هُوَ الْيَوْمَ قَالَ إِنْ أَخْبَرْتُكَ تَقْبَلُ قَالَ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَنَا هُوَ قَالَ فَشَيْ‏ءٌ أَسْتَدِلُّ بِهِ قَالَ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَأَشَارَ بِيَدِهِ إِلَى أُمِّ غَيْلانَ فَقُلْ لَهَا يَقُولُ لَكِ مُوسَى بْنُ جَعْفَرٍ أَقْبِلِي قَالَ فَأَتَيْتُهَا فَرَأَيْتُهَا وَالله تَخُدُّ الارْضَ خَدّاً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ ثُمَّ أَشَارَ إِلَيْهَا فَرَجَعَتْ قَالَ فَأَقَرَّ بِهِ ثُمَّ لَزِمَ الصَّمْتَ وَالْعِبَادَةَ فَكَانَ لا يَرَاهُ أَحَدٌ يَتَكَلَّمُ بَعْدَ ذَلِكَ. مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ مِثْلَهُ.

8. Ali ibn Ibrahim has narrated from his father from Muhammad from Muhammad ibn so and so al-Waqifi ( a certain sect) who has said the following. “I had a son of uncle. He wascalled al-Hassan ibn ‘Abdallah He was Zahid (restricted himself from worldly pleasures). He was the foremost in worship of his time. He king would also observe cautions due to his assiduousness and seriousness in the matters of religion. He would even demand the king to respect and maintain the lawful and the unlawful rule with strictness. The king would bear with him due to his virtuousness. It continued as such every day until one day abu al-Hassan (a. s.) went to him while he was in the mosque and called him with a hand gesture. When he came near abu al-Hassan (a. s.). The Imam (a. s.) said, “O abu Ali, I like your practice very much and it makes me happy. However, you do not have any understanding. You must seek understanding.” He said, “May Allah take my soul in service for your cause, what is understanding?” he said, “Go and try to understand and learn hadith.” He then asked, “From who must I learn hadith?” The Imam (a. s.) said, ‘Learn from the law specialist of Madina. Then read them before me to check.” The narrator has said that he went, wrote (some hadith), came back and read them before him. The Imam (a. s.) deleted all of them and said to him go and learn how to understand.” The man was very serious in his religion. He kept watching abu al-Hassan (a. s.) until one day he went out to find something that was missing and the man met him on the way. He said, May Allah take my soul in service for your cause, I will debate you before Allah unless you teach me how to have understanding.” The Imam (a. s.) explained to him about Amir al-Mu’minin (a. s.) and had happened after the the Messenger of Allah. He also explained to him about the two men and he agreed. Then he asked, “who was (Leadership with Divine Authority) after Amir al-Mu’minin (a. s.)?” He said, “al-Hassan (a. s.) was the (Leadership with Divine Authority), then al-Husayn (a. s.). He mentioned (the Imams one after the other) up to his own self and remained silent.” The narrator has said that the man then asked, “May Allah take my soul in service for your cause, who is (Leadership with Divine Authority) today?” The Imam (a. s.) said, “were I to tell you would then accept?” he said, “May Allah take my soul in service for your cause, yes, I will accept.” He sad, “I am the one (Leadership with Divine Authority).” He then said, “Is there any evidence I can use as proof?” The Imam (a. s.) said, “Go to that tree. He pointed out with his hand to ’Umm Ghaylan and say to it, “Musa ibn Ja’far says, ‘Come to me.” He has said that I then went to the tree and saw it, by Allah, it cutting the earth a real cut until it stood before him. Then he made a gesture and it returned.” The narrator has said that he acknowledged the his Imamat (Leadership with Divine Authority). He remained silent and devoted himself in worship and no one thereafter saw him speak.” Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Mutammad ibn al-Hassan from Ibrahim ibn Hashim a similar hadith.

مجهول بسنديه

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2395

9ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الطَّيِّبِ عَنْ عَبْدِ الْوَهَّابِ بْنِ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ أَبِي الْعَلاءِ قَالَ سَمِعْتُ يَحْيَى بْنَ أَكْثَمَ قَاضِيَ سَامَرَّاءَ بَعْدَ مَا جَهَدْتُ بِهِ وَنَاظَرْتُهُ وَحَاوَرْتُهُ وَوَاصَلْتُهُ وَسَأَلْتُهُ عَنْ عُلُومِ آلِ مُحَمَّدٍ فَقَالَ بَيْنَا أَنَا ذَاتَ يَوْمٍ دَخَلْتُ أَطُوفُ بِقَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَرَأَيْتُ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا (عَلَيْهِ السَّلام) يَطُوفُ بِهِ فَنَاظَرْتُهُ فِي مَسَائِلَ عِنْدِي فَأَخْرَجَهَا إِلَيَّ فَقُلْتُ لَهُ وَالله إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ مَسْأَلَةً وَإِنِّي وَالله لاسْتَحْيِي مِنْ ذَلِكَ فَقَالَ لِي أَنَا أُخْبِرُكَ قَبْلَ أَنْ تَسْأَلَنِي تَسْأَلُنِي عَنِ الامَامِ فَقُلْتُ هُوَ وَالله هَذَا فَقَالَ أَنَا هُوَ فَقُلْتُ عَلامَةً فَكَانَ فِي يَدِهِ عَصًا فَنَطَقَتْ وَقَالَتْ إِنَّ مَوْلايَ إِمَامُ هَذَا الزَّمَانِ وَهُوَ الْحُجَّةُ.

9. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ahmad ibn al-Husayn from Muhammad ibn at-Tayyib from ‘Abd al-Wahhab ibn Mansur from Muhammad ibn ‘Abd al-‘Ala’ who has said the following. “I heard from Yahya ibn Aktham, the judge in the city of Samarra, Iraq his words herein below. It happened only after serious debates, conversations, maintaining good relations and asking him about the knowledge of the members of the family of Muhammad (s. a). He said, “Once when was walking around the grave of the Messenger of Allah I saw Muhammad ibn Ali al-Rida (a. s.) also walk around the grave of the Messenger of Allah. We debated over the issues that I needed to understand. He explained them to me. I then said, “By Allah, I want to ask you a question, but I swear by Allah that I feel shy.” He then said, “I can tell you what you want to ask before you will ask me about it. You want to ask me about Imamat (Leadership with Divine Authority).” I then said, “By Allah, this is it?” He said, “I am he.” I then asked, “Is there any evidence and proof to support it?” He had a staff in his hand and it spoke, “My master certainly is the Imam of this time and he is the Hujja (Leader with Divine Authority)>“

مجهول أو ضعيف بأبي يحي ى

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2396

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى الرِّضَا (عَلَيْهِ السَّلام) وَأَنَا يَوْمَئِذٍ وَاقِفٌ وَقَدْ كَانَ أَبِي سَأَلَ أَبَاهُ عَنْ سَبْعِ مَسَائِلَ فَأَجَابَهُ فِي سِتٍّ وَأَمْسَكَ عَنِ السَّابِعَةِ فَقُلْتُ وَالله لاسْأَلَنَّهُ عَمَّا سَأَلَ أَبِي أَبَاهُ فَإِنْ أَجَابَ بِمِثْلِ جَوَابِ أَبِيهِ كَانَتْ دَلالَةً فَسَأَلْتُهُ فَأَجَابَ بِمِثْلِ جَوَابِ أَبِيهِ أَبِي فِي الْمَسَائِلِ السِّتِّ فَلَمْ يَزِدْ فِي الْجَوَابِ وَاواً وَلا يَاءً وَأَمْسَكَ عَنِ السَّابِعَةِ وَقَدْ كَانَ أَبِي قَالَ لابِيهِ إِنِّي أَحْتَجُّ عَلَيْكَ عِنْدَ الله يَوْمَ الْقِيَامَةِ أَنَّكَ زَعَمْتَ أَنَّ عَبْدَ الله لَمْ يَكُنْ إِمَاماً فَوَضَعَ يَدَهُ عَلَى عُنُقِهِ ثُمَّ قَالَ لَهُ نَعَمْ احْتَجَّ عَلَيَّ بِذَلِكَ عِنْدَ الله عَزَّ وَجَلَّ فَمَا كَانَ فِيهِ مِنْ إِثْمٍ فَهُوَ فِي رَقَبَتِي فَلَمَّا وَدَّعْتُهُ قَالَ إِنَّهُ لَيْسَ أَحَدٌ مِنْ شِيعَتِنَا يُبْتَلَى بِبَلِيَّةٍ أَوْ يَشْتَكِي فَيَصْبِرُ عَلَى ذَلِكَ إِلا كَتَبَ الله لَهُ أَجْرَ أَلْفِ شَهِيدٍ فَقُلْتُ فِي نَفْسِي وَالله مَا كَانَ لِهَذَا ذِكْرٌ فَلَمَّا مَضَيْتُ وَكُنْتُ فِي بَعْضِ الطَّرِيقِ خَرَجَ بِي عِرْقُ الْمَدِينِيِّ فَلَقِيتُ مِنْهُ شِدَّةً فَلَمَّا كَانَ مِنْ قَابِلٍ حَجَجْتُ فَدَخَلْتُ عَلَيْهِ وَقَدْ بَقِيَ مِنْ وَجَعِي بَقِيَّةٌ فَشَكَوْتُ إِلَيْهِ وَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَوِّذْ رِجْلِي وَبَسَطْتُهَا بَيْنَ يَدَيْهِ فَقَالَ لِي لَيْسَ عَلَى رِجْلِكَ هَذِهِ بَأْسٌ وَلَكِنْ أَرِنِي رِجْلَكَ الصَّحِيحَةَ فَبَسَطْتُهَا بَيْنَ يَدَيْهِ فَعَوَّذَهَا فَلَمَّا خَرَجْتُ لَمْ أَلْبَثْ إِلا يَسِيراً حَتَّى خَرَجَ بِيَ الْعِرْقُ وَكَانَ وَجَعُهُ يَسِيراً.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, or a person other than him from Ali ibn al-Hakam from al-Husayn ibn ‘Umar ibn Yazid who has said the following. “Once I went to see Ali al-Rida (a. s.). At that time I was a memebr of Waqifi sect. My father had asked his (al-Rida’s) father seven questions. He had replied to six of them and had refrained from answering the seventh. I said to my self, “By Allah, I will ask him what my father had asked his father if his answers will like those of his father it will serve as a good proof. I asked him those questions and hiis answers were just like the answers of his father to my father in the six questions. He did answer any more questions beyond six even not a letter ‘waw’ or letter ‘ya’’ and refrained from answering the seventh question. My father had said to his father, “I will debate you before Allah on the Day of Judgment for your belief that ‘Abdallah is not an Imam. He then had placed his hand over my father’s neck and said, ““Yes, you may debate me about it before Allah, the Most Majestic, the Most gracious. If there will any sins in it will be on my neck.” When I said farewell to him he said, “Whoever of our Shi‘a would suffer from any kind of afflictions or complains and he bears it patiently, Allah, the Most Majestic, the Most gracious, will record for an entitlement to a reward equal to the rewards of a thousand martyrs.” I then said to my self, “By Allah, there was no mention of this (in our conversations).” I then left and on the way a vein in my began to feel very soar and the pain intensified. Next year when I went for Hajj I went to see the him. My leg was still slightly painful. I complained before him of the pain and requested him to say a prayer on it and I stretched it before him.” He said, “There is nothing wrong with this leg but show me your leg that is not ill. I then stretched it before him and he said a prayer. When I left little later on my leg began to feel the pain in a vein but it was very little.”

مجهول

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2397

11ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ قِيَامَا الْوَاسِطِيِّ وَكَانَ مِنَ الْوَاقِفَةِ قَالَ دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ يَكُونُ إِمَامَانِ قَالَ لا إِلا وَأَحَدُهُمَا صَامِتٌ فَقُلْتُ لَهُ هُوَ ذَا أَنْتَ لَيْسَ لَكَ صَامِتٌ وَلَمْ يَكُنْ وُلِدَ لَهُ أَبُو جَعْفَرٍ بَعْدُ فَقَالَ لِي وَالله لَيَجْعَلَنَّ الله مِنِّي مَا يُثْبِتُ بِهِ الْحَقَّ وَأَهْلَهُ وَيَمْحَقُ بِهِ الْبَاطِلَ وَأَهْلَهُ فَوُلِدَ لَهُ بَعْدَ سَنَةٍ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقِيلَ لابْنِ قِيَامَا أَ لا تُقْنِعُكَ هَذِهِ الايَةُ فَقَالَ أَمَا وَالله إِنَّهَا لآَيَةٌ عَظِيمَةٌ وَلَكِنْ كَيْفَ أَصْنَعُ بِمَا قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فِي ابْنِهِ.

11. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ibn Qiyama al-Wasiti who was a member of the waqifa, sect has said the following. “Once I went to see Ali ibn Musa al-Rida (a. s.) and I said to him, “Can there be two Imams (at the same time)?” He said, “No, except if one of them would be silent.” I then said, “What about your self? There is no silent Imam with you.” His son, abu Ja’far (a. s.) was not yet born. He said, “By Allah, Allah will create from me someone to establish the truth and the people of truth and banish falsehood and the people of falsehood.” After a year there from abu Ja’far (a. s.) was born. It was said to ibn Qiyama, “Does this sign not convince you?” He then said, “By Allah, the sign is great but what would I say about the words of abu ‘Abdallah (a. s.) about his son.”

ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2398

12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ أَتَيْتُ خُرَاسَانَ وَأَنَا وَاقِفٌ فَحَمَلْتُ مَعِي مَتَاعاً وَكَانَ مَعِي ثَوْبٌ وَشِيٌّ فِي بَعْضِ الرِّزَمِ وَلَمْ أَشْعُرْ بِهِ وَلَمْ أَعْرِفْ مَكَانَهُ فَلَمَّا قَدِمْتُ مَرْوَ وَنَزَلْتُ فِي بَعْضِ مَنَازِلِهَا لَمْ أَشْعُرْ إِلا وَرَجُلٌ مَدَنِيٌّ مِنْ بَعْضِ مُوَلَّدِيهَا فَقَالَ لِي إِنَّ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ لَكَ ابْعَثْ إِلَيَّ الثَّوْبَ الْوَشِيَّ الَّذِي عِنْدَكَ قَالَ فَقُلْتُ وَمَنْ أَخْبَرَ أَبَا الْحَسَنِ بِقُدُومِي وَأَنَا قَدِمْتُ آنِفاً وَمَا عِنْدِي ثَوْبٌ وَشِيٌّ فَرَجَعَ إِلَيْهِ وَعَادَ إِلَيَّ فَقَالَ يَقُولُ لَكَ بَلَى هُوَ فِي مَوْضِعِ كَذَا وَكَذَا وَرِزْمَتُهُ كَذَا وَكَذَا فَطَلَبْتُهُ حَيْثُ قَالَ فَوَجَدْتُهُ فِي أَسْفَلِ الرِّزْمَةِ فَبَعَثْتُ بِهِ إِلَيْهِ.

12. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from (al-Hassan ibn Ali) al-Washsha’ who has said the following. “I came to Khurasan when I was a member of the Waqifa sect. I had certain goods with me. In these goods there was a printed piece of fabric in one of the bundles. It was misplaced and did not know where it was. When I arrived in Marv and found a lodging a man who was born in the city of Madina came by and said to me, “Abu al-Hassan al-Rida (a. s.) said to you, “send to me the piece of printed fabric that is with you.” He has said that I then said, “Who has told abu al-Hassan (a. s.) about my arrival here? I have just arrived. There is no printed fabric with me.” He went back to the Imam (a. s.) and returned to me saying, “The Imam (a. s.) says, “It is in such and such place and in such and such bundle.” I then looked for it as he had said and found it at the bottom of the bundle and then I sent it to him.”

ضعيف على المشهور

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2399

13ـ ابْنُ فَضَّالٍ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ قَالَ كُنْتُ وَاقِفاً وَحَجَجْتُ عَلَى تِلْكَ الْحَالِ فَلَمَّا صِرْتُ بِمَكَّةَ خَلَجَ فِي صَدْرِي شَيْ‏ءٌ فَتَعَلَّقْتُ بِالْمُلْتَزَمِ ثُمَّ قُلْتُ اللهمَّ قَدْ عَلِمْتَ طَلِبَتِي وَإِرَادَتِي فَأَرْشِدْنِي إِلَى خَيْرِ الادْيَانِ فَوَقَعَ فِي نَفْسِي أَنْ آتِيَ الرِّضَا (عَلَيْهِ السَّلام) فَأَتَيْتُ الْمَدِينَةَ فَوَقَفْتُ بِبَابِهِ وَقُلْتُ لِلْغُلامِ قُلْ لِمَوْلاكَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ بِالْبَابِ قَالَ فَسَمِعْتُ نِدَاءَهُ وَهُوَ يَقُولُ ادْخُلْ يَا عَبْدَ الله بْنَ الْمُغِيرَةِ ادْخُلْ يَا عَبْدَ الله بْنَ الْمُغِيرَةِ فَدَخَلْتُ فَلَمَّا نَظَرَ إِلَيَّ قَالَ لِي قَدْ أَجَابَ الله دُعَاءَكَ وَهَدَاكَ لِدِينِهِ فَقُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ الله وَأَمِينُهُ عَلَى خَلْقِهِ.

13. Ibn Faddall has narrated from ‘Abdallah ibn al-Mughira who has said the following. “I was a member of Waqifa sect and I wen to Hajj with the same belief. When I arrived in Makka an idea began to prick my chest. I got hold of al-Multazam (the wall next to the door of Ka‘ba) and said, “O Lord, You know what I ask for and my intention. Guide me to the best of the religions. It then occurred to me to see al-Rida (a. s.). I went to the city of Madina and stood in front of his door and said to his slave, ‘Tell your master that a man from Iraq is at the door.’” He has said that I heard his voice saying, “O ‘Abdallah ibn Mughira, come in.” I then went inside and when he looked at me he said, “Allah has answered your prayer and has guided you to His religion.” I then said, “I testify that you possess Divine Authority and you are the trustee of Allah over His creatures.” :

موثق وفي أول السند إرسا ل

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2400

14ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله قَالَ كَانَ عَبْدُ الله بْنُ هُلَيْلٍ يَقُولُ بِعَبْدِ الله فَصَارَ إِلَى الْعَسْكَرِ فَرَجَعَ عَنْ ذَلِكَ فَسَأَلْتُهُ عَنْ سَبَبِ رُجُوعِهِ فَقَالَ إِنِّي عَرَضْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) أَنْ أَسْأَلَهُ عَنْ ذَلِكَ فَوَافَقَنِي فِي طَرِيقٍ ضَيِّقٍ فَمَالَ نَحْوِي حَتَّى إِذَا حَاذَانِي أَقْبَلَ نَحْوِي بِشَيْ‏ءٍ مِنْ فِيهِ فَوَقَعَ عَلَى صَدْرِي فَأَخَذْتُهُ فَإِذَا هُوَ رَقٌّ فِيهِ مَكْتُوبٌ مَا كَانَ هُنَالِكَ وَلا كَذَلِكَ.

14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah who has said the following. “‘Abdallah ibn Hulayl believe in ‘Abdallah (ibn Ja’far (a. s.) ) to be the Imam). He went to the army head quarters in Samarra, Iraq and thereafter he changed his belief. I asked him about the reason for such change. He said, “I thought (while in Samarra) I should discuss it with abu al-Hassan (a. s.) and ask him about it. Accidentally I came across him when passing through a narrow alley. He came closer and when parallel to me, he spitted out on me something from his mouth and it was placed on my chest. I then picked it up. It was a leaf with a writing on it that said, “He was not there (position of Leadership with Divine Authority) and he was not qualified for it (Leadership with Divine Authority).”

ضعيف على المشهور

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2401

15ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا ذَكَرَ اسْمَهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ قَالَ أَخْبَرَنَا مُوسَى بْنُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ عُبَيْدِ الله بْنِ الْعَبَّاسِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ زَيْدِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ آبَائِهِ (عَلَيْهم السَّلام) قَالُوا جَاءَتْ أُمُّ أَسْلَمَ يَوْماً إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ فِي مَنْزِلِ أُمِّ سَلَمَةَ فَسَأَلَتْهَا عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَتْ خَرَجَ فِي بَعْضِ الْحَوَائِجِ وَالسَّاعَةَ يَجِي‏ءُ فَانْتَظَرَتْهُ عِنْدَ أُمِّ سَلَمَةَ حَتَّى جَاءَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَتْ أُمُّ أَسْلَمَ بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ الله إِنِّي قَدْ قَرَأْتُ الْكُتُبَ وَعَلِمْتُ كُلَّ نَبِيٍّ وَوَصِيٍّ فَمُوسَى كَانَ لَهُ وَصِيٌّ فِي حَيَاتِهِ وَوَصِيٌّ بَعْدَ مَوْتِهِ وَكَذَلِكَ عِيسَى فَمَنْ وَصِيُّكَ يَا رَسُولَ الله فَقَالَ لَهَا يَا أُمَّ أَسْلَمَ وَصِيِّي فِي حَيَاتِي وَبَعْدَ مَمَاتِي وَاحِدٌ ثُمَّ قَالَ لَهَا يَا أُمَّ أَسْلَمَ مَنْ فَعَلَ فِعْلِي هَذَا فَهُوَ وَصِيِّي ثُمَّ ضَرَبَ بِيَدِهِ إِلَى حَصَاةٍ مِنَ الارْضِ فَفَرَكَهَا بِإِصْبَعِهِ فَجَعَلَهَا شِبْهَ الدَّقِيقِ ثُمَّ عَجَنَهَا ثُمَّ طَبَعَهَا بِخَاتَمِهِ ثُمَّ قَالَ مَنْ فَعَلَ فِعْلِي هَذَا فَهُوَ وَصِيِّي فِي حَيَاتِي وَبَعْدَ مَمَاتِي فَخَرَجْتُ مِنْ عِنْدِهِ فَأَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقُلْتُ بِأَبِي أَنْتَ وَأُمِّي أَنْتَ وَصِيُّ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ نَعَمْ يَا أُمَّ أَسْلَمَ ثُمَّ ضَرَبَ بِيَدِهِ إِلَى حَصَاةٍ فَفَرَكَهَا فَجَعَلَهَا كَهَيْئَةِ الدَّقِيقِ ثُمَّ عَجَنَهَا وَخَتَمَهَا بِخَاتَمِهِ ثُمَّ قَالَ يَا أُمَّ أَسْلَمَ مَنْ فَعَلَ فِعْلِي هَذَا فَهُوَ وَصِيِّي فَأَتَيْتُ الْحَسَنَ (عَلَيْهِ السَّلام) وَهُوَ غُلامٌ فَقُلْتُ لَهُ يَا سَيِّدِي أَنْتَ وَصِيُّ أَبِيكَ فَقَالَ نَعَمْ يَا أُمَّ أَسْلَمَ وَضَرَبَ بِيَدِهِ وَأَخَذَ حَصَاةً فَفَعَلَ بِهَا كَفِعْلِهِمَا فَخَرَجْتُ مِنْ عِنْدِهِ فَأَتَيْتُ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَإِنِّي لَمُسْتَصْغِرَةٌ لِسِنِّهِ فَقُلْتُ لَهُ بِأَبِي أَنْتَ وَأُمِّي أَنْتَ وَصِيُّ أَخِيكَ فَقَالَ نَعَمْ يَا أُمَّ أَسْلَمَ ائْتِينِي بِحَصَاةٍ ثُمَّ فَعَلَ كَفِعْلِهِمْ فَعَمَرَتْ أُمُّ أَسْلَمَ حَتَّى لَحِقَتْ بِعَلِيِّ بْنِ الْحُسَيْنِ بَعْدَ قَتْلِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فِي مُنْصَرَفِهِ فَسَأَلَتْهُ أَنْتَ وَصِيُّ أَبِيكَ فَقَالَ نَعَمْ ثُمَّ فَعَلَ كَفِعْلِهِمْ صَلَوَاتُ الله عَلَيْهِمْ أَجْمَعِينَ.

15. Ali ibn Muhammad has narrated from one of our people whose name he mentioned. He said that Muhammad ibn Ibrahim narrated to us, that Musa ibn Muhammad ibn ’Isma‘il ibn ‘Ubaydallah ibn ‘Abbass ibn Ali ibn abu Talib narrated to us from Ja’far ibn Zayd ibn Musa from his father, from his forefathers the following. “One day ’Umm Aslam came to the Holy Prophet (s. a) when he was in the house of ’Umm salama. She asked about the Messenger of Allah. ’Umm Salama relied that he had just went out for some thing and that he would return soon. She then waited with ’Umm Salama until he (the Messenger of Allah) came. ’Umm Aslam then said, “May Allah take my soul and the souls of my parents in service for your cause, Messenger of Allah, I have read the books and have learned about all the prophets and the executors of the their will. Moses had an executor for his will even in his life time and an executor of the will after he died. So also was Jesus. Who then is the executor of your will, O the Messenger of Allah?” He then said to her, “O ’Umm Aslam, the executor of my will in my lifetime and after I will is the same person.” Then he said to her, “O ’Umm Aslam, “Whoever would be able to do what I intend to do just now he is and will be the executor of my will.” He then picked up a pebble from the floor and crushed it with his fingers into something like flour. He then turned it into a piece of clay and then printed his seal on it and said, “Whoever would be able to do what I just did he will be theexecutor of my will in my lifetime and after I will die.” She then left him. She has said that she went to Amir al-Mu’minin Ali (a. s.) and said, “May Allah take my soul and the souls of my parents in service for your cause, are you the executor orf the will of the Messenger of Allah?” He said, “Yes, I am, O ’Umm Aslam.” He then picked up a pebble, crushed it into powder like flour, turned it into clay and printed his seal on it. He then said, “O ’Umm Aslam, whoever would be able to do what I just did he will be the executor of my will.” I them went to al-Hassan (a. s.) while he was a young boy. I asked him, “My master, are you the executor of the will of yourfather?” He said, “Yes, I am, O ’Umm Aslam.” He picked up a pebble and did exactly what his father had done. I left him and went ot al-Husayn (a. s.) and considered him very little because of his young age. I asked him, “Are you the executor of the will of your brother?” He saaid, “Yes, I am. O ’Umm Aslam bring me a pebble.” He then did exactly what they had done. She has said that she lived until she met Ali ibn al-Husayn (a. s.) after the martyrdom of his father, on his return from Iraq. I asked him, “Are you the executor of the will of your father?” He said, “Yes, I am. He then also did exactly what they (a. s.) had done.”

مجهول

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2402

16ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ الْجَارُودِ عَنْ مُوسَى بْنِ بَكْرِ بْنِ دَابٍ عَمَّنْ حَدَّثَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّ زَيْدَ بْنَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) دَخَلَ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ وَمَعَهُ كُتُبٌ مِنْ أَهْلِ الْكُوفَةِ يَدْعُونَهُ فِيهَا إِلَى أَنْفُسِهِمْ وَيُخْبِرُونَهُ بِاجْتِمَاعِهِمْ وَيَأْمُرُونَهُ بِالْخُرُوجِ فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذِهِ الْكُتُبُ ابْتِدَاءٌ مِنْهُمْ أَوْ جَوَابُ مَا كَتَبْتَ بِهِ إِلَيْهِمْ وَدَعَوْتَهُمْ إِلَيْهِ فَقَالَ بَلِ ابْتِدَاءٌ مِنَ الْقَوْمِ لِمَعْرِفَتِهِمْ بِحَقِّنَا وَبِقَرَابَتِنَا مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلِمَا يَجِدُونَ فِي كِتَابِ الله عَزَّ وَجَلَّ مِنْ وُجُوبِ مَوَدَّتِنَا وَفَرْضِ طَاعَتِنَا وَلِمَا نَحْنُ فِيهِ مِنَ الضِّيقِ وَالضَّنْكِ وَالْبَلاءِ فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ الطَّاعَةَ مَفْرُوضَةٌ مِنَ الله عَزَّ وَجَلَّ وَسُنَّةٌ أَمْضَاهَا فِي الاوَّلِينَ وَكَذَلِكَ يُجْرِيهَا فِي الاخِرِينَ وَالطَّاعَةُ لِوَاحِدٍ مِنَّا وَالْمَوَدَّةُ لِلْجَمِيعِ وَأَمْرُ الله يَجْرِي لاوْلِيَائِهِ بِحُكْمٍ مَوْصُولٍ وَقَضَاءٍ مَفْصُولٍ وَحَتْمٍ مَقْضِيٍّ وَقَدَرٍ مَقْدُورٍ وَأَجَلٍ مُسَمًّى لِوَقْتٍ مَعْلُومٍ فَلا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ الله شَيْئاً فَلا تَعْجَلْ فَإِنَّ الله لا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ وَلا تَسْبِقَنَّ الله فَتُعْجِزَكَ الْبَلِيَّةُ فَتَصْرَعَكَ قَالَ فَغَضِبَ زَيْدٌ عِنْدَ ذَلِكَ ثُمَّ قَالَ لَيْسَ الامَامُ مِنَّا مَنْ جَلَسَ فِي بَيْتِهِ وَأَرْخَى سِتْرَهُ وَثَبَّطَ عَنِ الْجِهَادِ وَلَكِنَّ الامَامَ مِنَّا مَنْ مَنَعَ حَوْزَتَهُ وَجَاهَدَ فِي سَبِيلِ الله حَقَّ جِهَادِهِ وَدَفَعَ عَنْ رَعِيَّتِهِ وَذَبَّ عَنْ حَرِيمِهِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَلْ تَعْرِفُ يَا أَخِي مِنْ نَفْسِكَ شَيْئاً مِمَّا نَسَبْتَهَا إِلَيْهِ فَتَجِي‏ءَ عَلَيْهِ بِشَاهِدٍ مِنْ كِتَابِ الله أَوْ حُجَّةٍ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ تَضْرِبَ بِهِ مَثَلاً فَإِنَّ الله عَزَّ وَجَلَّ أَحَلَّ حَلالاً وَحَرَّمَ حَرَاماً وَفَرَضَ فَرَائِضَ وَضَرَبَ أَمْثَالاً وَسَنَّ سُنَناً وَلَمْ يَجْعَلِ الامَامَ الْقَائِمَ بِأَمْرِهِ شُبْهَةً فِيمَا فَرَضَ لَهُ مِنَ الطَّاعَةِ أَنْ يَسْبِقَهُ بِأَمْرٍ قَبْلَ مَحَلِّهِ أَوْ يُجَاهِدَ فِيهِ قَبْلَ حُلُولِهِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ فِي الصَّيْدِ لا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ أَ فَقَتْلُ الصَّيْدِ أَعْظَمُ أَمْ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ الله وَجَعَلَ لِكُلِّ شَيْ‏ءٍ مَحَلاً وَقَالَ الله عَزَّ وَجَلَّ وَإِذا حَلَلْتُمْ فَاصْطادُوا وَقَالَ عَزَّ وَجَلَّ لا تُحِلُّوا شَعائِرَ الله وَلا الشَّهْرَ الْحَرامَ فَجَعَلَ الشُّهُورَ عِدَّةً مَعْلُومَةً فَجَعَلَ مِنْهَا أَرْبَعَةً حُرُماً وَقَالَ فَسِيحُوا فِي الارْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي الله ثُمَّ قَالَ تَبَارَكَ وَتَعَالَى فَإِذَا انْسَلَخَ الاشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ فَجَعَلَ لِذَلِكَ مَحَلاً وَقَالَ وَلا تَعْزِمُوا عُقْدَةَ النِّكاحِ حَتَّى يَبْلُغَ الْكِتابُ أَجَلَهُ فَجَعَلَ لِكُلِّ شَيْ‏ءٍ أَجَلاً وَلِكُلِّ أَجَلٍ كِتَاباً فَإِنْ كُنْتَ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَيَقِينٍ مِنْ أَمْرِكَ وَتِبْيَانٍ مِنْ شَأْنِكَ فَشَأْنَكَ وَإِلا فَلا تَرُومَنَّ أَمْراً أَنْتَ مِنْهُ فِي شَكٍّ وَشُبْهَةٍ وَلا تَتَعَاطَ زَوَالَ مُلْكٍ لَمْ تَنْقَضِ أُكُلُهُ وَلَمْ يَنْقَطِعْ مَدَاهُ وَلَمْ يَبْلُغِ الْكِتَابُ أَجَلَهُ فَلَوْ قَدْ بَلَغَ مَدَاهُ وَانْقَطَعَ أُكُلُهُ وَبَلَغَ الْكِتَابُ أَجَلَهُ لانْقَطَعَ الْفَصْلُ وَتَتَابَعَ النِّظَامُ وَلاعْقَبَ الله فِي التَّابِعِ وَالْمَتْبُوعِ الذُّلَّ وَالصَّغَارَ أَعُوذُ بِالله مِنْ إِمَامٍ ضَلَّ عَنْ وَقْتِهِ فَكَانَ التَّابِعُ فِيهِ أَعْلَمَ مِنَ الْمَتْبُوعِ أَ تُرِيدُ يَا أَخِي أَنْ تُحْيِيَ مِلَّةَ قَوْمٍ قَدْ كَفَرُوا بِ‏آيَاتِ الله وَعَصَوْا رَسُولَهُ وَاتَّبَعُوا أَهْوَاءَهُمْ بِغَيْرِ هُدًى مِنَ الله وَادَّعَوُا الْخِلافَةَ بِلا بُرْهَانٍ مِنَ الله وَلا عَهْدٍ مِنْ رَسُولِهِ أُعِيذُكَ بِالله يَا أَخِي أَنْ تَكُونَ غَداً الْمَصْلُوبَ بِالْكُنَاسَةِ ثُمَّ ارْفَضَّتْ عَيْنَاهُ وَسَالَتْ دُمُوعُهُ ثُمَّ قَالَ الله بَيْنَنَا وَبَيْنَ مَنْ هَتَكَ سِتْرَنَا وَجَحَدَنَا حَقَّنَا وَأَفْشَى سِرَّنَا وَنَسَبَنَا إِلَى غَيْرِ جَدِّنَا وَقَالَ فِينَا مَا لَمْ نَقُلْهُ فِي أَنْفُسِنَا.

16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Husayn ibn al-Jarud from Musa ibn Bakr ibn Dab from the one who narrated to him from abu Ja’far (a. s.) who has said the following. “Once Zayd ibn Ali ibn al-Husayn went to see abu Ja’far, Muhammad ibn Ali. He carried with him letters from the people of Kufa who invited him to their (city) and informed him of their coming together and asking him to rise. Abu Ja’far (a. s.) then asked him, “Are these letters their initiative or as response to what you had written to them and ask them to do?” He said that it was their initiative because they acknowledge our rights and because of our being from the family of the Messenger of Allah. It is also because of what they read in the book of Allah, the Most Majestic, the Most gracious, about the obligation to love us and must obey us. Also it is because of the suffering, impediments and afflictions that we had been through.” Abu Ja’far (a. s.) said to him, “ Obedience is an obligation from Allah, the Most Majestic, the Most gracious. It is a tradition Sunna that He had established in the people of the past and in the same way it will continue in the later generations of the people. Obedience is only for one of us and to love is for all of us. The command of Allah applies to His friends because of the rules already made available and because of the decision already made distinct, because of the finalized decision and of the measurement that has already taken place and because of the appointed time on a certain date. Do not be hasty because Allah does not become hasty because hastiness in the people. Do not try to surpass Allah because in your doing so misfortune will defeat and destroy you.” The narrator has said that Zayd became angry and said, “The Imam from us is not the one who would sit in his home, draw the curtain around him and lag from struggle (jihad). The Imam from us is the one who safeguards his dominion, fights for the cause of Allah a real fight, defends those who hold high regards for him and his rights.” Abu Ja’far (a. s.) then said, “O brother, do you really find any of the things that you mentioned about your self? If so, then can you show a supporting proof from the book of Allah or and evidence from the Sunna of the Messenger of Allah or give a similar example? Allah, the Most Majestic, the Most gracious, made things lawful and unlawful. He has sanctioned the obligations, provided examples and has set up traditions Sunan. He has not made the Imam who would rise with Divine authority on His command engulfed in doubts in the matters of the obligation to obedience to him. He has not made him as such that he would act up on an issue before its proper place, struggle for something before it is there yet. Allah, the Most Majestic, the Most gracious, has said, “ Believers, do not hunt when you are in the holy precinct. .” (5:95) Is hunting an animal that has been made prohibited during Hajj more serious or the killing of a person that Allah has prohibited? Allah, the Most Majestic, the Most gracious, has assigned a place for everything. “Once the restrictions of iz r2 m are over, you may hunt. .” (5:2). Allah, the Most Majestic, the Most gracious, has said, “Believers, do not disrespect the reminders of God, the sacred months,. .” (5:2) He has made the number of months wellknown of which four are sacred ones. He has said, “. . during the four sacred months, they (pagans) may travel peacefully through the land. Know (pagans) that you cannot make God helpless. ..” (9:2) Then Allah, the Most Majestic, the Most gracious, has said, “When the sacred months are over, slay the pagans wherever you find them.. .” (9:5) He has assigned a place for it. He has also said, “Do not decide for a marriage before the appointed time is over.. .” (2:235) He has assigned a time for everything and for evry period of time there is a (Kitab) a rule. If you may have the necessary evidence from you Lord, certainty from your self in your affairs and you know well about it then you may act accordingly. Otherwise, do not aim at an issue in which you have doubts and uncertainty. Do not act to end a kingdom the sustanance of which is not yet exhausted, its time has not ended and its (Kitab) rule has not reached its time. When its timme comes, its sustanance deminish and its rule reaches its time the gap will be removed and the system will follow and Allah will make the followers (of falsehood) and those followed to suffer humiliation. O brother, do you want to revive the wasy of a people who has rejected the signs of Allah, disobeyed His Messenger, followed their desires, (those have followed their dessires) without guidance from Allah, claimed the Khilafa (Leadership with Divine Authority) without authority and evidence from Allah, or a covenant from the Messenger of Allah ? I ask Allah to grant you refuge, from being crucified tomorroow in al-Kunasa. Then his eyes became flooded with tears that flowed down and then said, “Allah is between us and the people who disregarded our honor, ignored our rights, made our secrets public and have ascribed us someone other than our grandfather. Those who have said about us we oursellves do not say.”.

مجهول

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2403

17ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ رَنْجَوَيْهِ عَنْ عَبْدِ الله بْنِ الْحَكَمِ الارْمَنِيِّ عَنْ عَبْدِ الله بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ قَالَ أَتَيْنَا خَدِيجَةَ بِنْتَ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) نُعَزِّيهَا بِابْنِ بِنْتِهَا فَوَجَدْنَا عِنْدَهَا مُوسَى بْنَ عَبْدِ الله بْنِ الْحَسَنِ فَإِذَا هِيَ فِي نَاحِيَةٍ قَرِيباً مِنَ النِّسَاءِ فَعَزَّيْنَاهُمْ ثُمَّ أَقْبَلْنَا عَلَيْهِ فَإِذَا هُوَ يَقُولُ لابْنَةِ أَبِي يَشْكُرَ الرَّاثِيَةِ قُولِي فَقَالَتْ. اعْدُدْ رَسُولَ الله وَاعْدُدْ بَعْدَهُ***أَسَدَ الالَهِ وَثَالِثاً عَبَّاسَا وَاعْدُدْ عَلِيَّ الْخَيْرِ وَاعْدُدْ جَعْفَراً***وَاعْدُدْ عَقِيلاً بَعْدَهُ الرُّوَّاسَا فَقَالَ أَحْسَنْتِ وَأَطْرَبْتِنِي زِيدِينِي فَانْدَفَعَتْ تَقُولُ. وَمِنَّا إِمَامُ الْمُتَّقِينَ مُحَمَّدٌ*** وَفَارِسُهُ ذَاكَ الامَامُ الْمُطَهَّرُ وَ مِنَّا عَلِيٌّ صِهْرُهُ وَابْنُ عَمِّهِ*** وَحَمْزَةُ مِنَّا وَالْمُهَذَّبُ جَعْفَرُ فَأَقَمْنَا عِنْدَهَا حَتَّى كَادَ اللَّيْلُ أَنْ يَجِي‏ءَ ثُمَّ قَالَتْ خَدِيجَةُ سَمِعْتُ عَمِّي مُحَمَّدَ بْنَ عَلِيٍّ صَلَوَاتُ الله عَلَيْهِ وَهُوَ يَقُولُ إِنَّمَا تَحْتَاجُ الْمَرْأَةُ فِي الْمَأْتَمِ إِلَى النَّوْحِ لِتَسِيلَ دَمْعَتُهَا وَلا يَنْبَغِي لَهَا أَنْ تَقُولَ هُجْراً فَإِذَا جَاءَ اللَّيْلُ فَلا تُؤْذِي الْمَلائِكَةَ بِالنَّوْحِ ثُمَّ خَرَجْنَا فَغَدَوْنَا إِلَيْهَا غُدْوَةً فَتَذَاكَرْنَا عِنْدَهَا اخْتِزَالَ مَنْزِلِهَا مِنْ دَارِ أَبِي عَبْدِ الله جَعْفَرِ بْنِ مُحَمَّدٍ فَقَالَ هَذِهِ دَارٌ تُسَمَّى دَارَ السَّرِقَةِ فَقَالَتْ هَذَا مَا اصْطَفَى مَهْدِيُّنَا تَعْنِي مُحَمَّدَ بْنَ عَبْدِ الله بْنِ الْحَسَنِ تُمَازِحُهُ بِذَلِكَ فَقَالَ مُوسَى بْنُ عَبْدِ الله وَالله لاخْبِرَنَّكُمْ بِالْعَجَبِ رَأَيْتُ أَبِي رَحِمَهُ الله لَمَّا أَخَذَ فِي أَمْرِ مُحَمَّدِ بْنِ عَبْدِ الله وَأَجْمَعَ عَلَى لِقَاءِ أَصْحَابِهِ فَقَالَ لا أَجِدُ هَذَا الامْرَ يَسْتَقِيمُ إِلا أَنْ أَلْقَى أَبَا عَبْدِ الله جَعْفَرَ بْنَ مُحَمَّدٍ فَانْطَلَقَ وَهُوَ مُتَّكٍ عَلَيَّ فَانْطَلَقْتُ مَعَهُ حَتَّى أَتَيْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَلَقِينَاهُ خَارِجاً يُرِيدُ الْمَسْجِدَ فَاسْتَوْقَفَهُ أَبِي وَكَلَّمَهُ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَيْسَ هَذَا مَوْضِعَ ذَلِكَ نَلْتَقِي إِنْ شَاءَ الله فَرَجَعَ أَبِي مَسْرُوراً ثُمَّ أَقَامَ حَتَّى إِذَا كَانَ الْغَدُ أَوْ بَعْدَهُ بِيَوْمٍ انْطَلَقْنَا حَتَّى أَتَيْنَاهُ فَدَخَلَ عَلَيْهِ أَبِي وَأَنَا مَعَهُ فَابْتَدَأَ الْكَلامَ ثُمَّ قَالَ لَهُ فِيمَا يَقُولُ قَدْ عَلِمْتَ جُعِلْتُ فِدَاكَ أَنَّ السِّنَّ لِي عَلَيْكَ وَأَنَّ فِي قَوْمِكَ مَنْ هُوَ أَسَنُّ مِنْكَ وَلَكِنَّ الله عَزَّ وَجَلَّ قَدْ قَدَّمَ لَكَ فَضْلاً لَيْسَ هُوَ لاحَدٍ مِنْ قَوْمِكَ وَقَدْ جِئْتُكَ مُعْتَمِداً لِمَا أَعْلَمُ مِنْ بِرِّكَ وَأَعْلَمُ فَدَيْتُكَ أَنَّكَ إِذَا أَجَبْتَنِي لَمْ يَتَخَلَّفْ عَنِّي أَحَدٌ مِنْ أَصْحَابِكَ وَلَمْ يَخْتَلِفْ عَلَيَّ اثْنَانِ مِنْ قُرَيْشٍ وَلا غَيْرِهِمْ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّكَ تَجِدُ غَيْرِي أَطْوَعَ لَكَ مِنِّي وَلا حَاجَةَ لَكَ فِيَّ فَوَ الله إِنَّكَ لَتَعْلَمُ أَنِّي أُرِيدُ الْبَادِيَةَ أَوْ أَهُمُّ بِهَا فَأَثْقُلُ عَنْهَا وَأُرِيدُ الْحَجَّ فَمَا أُدْرِكُهُ إِلا بَعْدَ كَدٍّ وَتَعَبٍ وَمَشَقَّةٍ عَلَى نَفْسِي فَاطْلُبْ غَيْرِي وَسَلْهُ ذَلِكَ وَلا تُعْلِمْهُمْ أَنَّكَ جِئْتَنِي فَقَالَ لَهُ النَّاسُ مَادُّونَ أَعْنَاقَهُمْ إِلَيْكَ وَإِنْ أَجَبْتَنِي لَمْ يَتَخَلَّفْ عَنِّي أَحَدٌ وَلَكَ أَنْ لا تُكَلَّفَ قِتَالاً وَلا مَكْرُوهاً قَالَ وَهَجَمَ عَلَيْنَا نَاسٌ فَدَخَلُوا وَقَطَعُوا كَلامَنَا فَقَالَ أَبِي جُعِلْتُ فِدَاكَ مَا تَقُولُ فَقَالَ نَلْتَقِي إِنْ شَاءَ الله فَقَالَ أَ لَيْسَ عَلَى مَا أُحِبُّ فَقَالَ عَلَى مَا تُحِبُّ إِنْ شَاءَ الله مِنْ إِصْلاحِكَ ثُمَّ انْصَرَفَ حَتَّى جَاءَ الْبَيْتَ فَبَعَثَ رَسُولاً إِلَى مُحَمَّدٍ فِي جَبَلٍ بِجُهَيْنَةَ يُقَالُ لَهُ الاشْقَرُ عَلَى لَيْلَتَيْنِ مِنَ الْمَدِينَةِ فَبَشَّرَهُ وَأَعْلَمَهُ أَنَّهُ قَدْ ظَفِرَ لَهُ بِوَجْهِ حَاجَتِهِ وَمَا طَلَبَ ثُمَّ عَادَ بَعْدَ ثَلاثَةِ أَيَّامٍ فَوُقِّفْنَا بِالْبَابِ وَلَمْ نَكُنْ نُحْجَبُ إِذَا جِئْنَا فَأَبْطَأَ الرَّسُولُ ثُمَّ أَذِنَ لَنَا فَدَخَلْنَا عَلَيْهِ فَجَلَسْتُ فِي نَاحِيَةِ الْحُجْرَةِ وَدَنَا أَبِي إِلَيْهِ فَقَبَّلَ رَأْسَهُ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ قَدْ عُدْتُ إِلَيْكَ رَاجِياً مُؤَمِّلاً قَدِ انْبَسَطَ رَجَائِي وَأَمَلِي وَرَجَوْتُ الدَّرْكَ لِحَاجَتِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا ابْنَ عَمِّ إِنِّي أُعِيذُكَ بِالله مِنَ التَّعَرُّضِ لِهَذَا الامْرِ الَّذِي أَمْسَيْتَ فِيهِ وَإِنِّي لَخَائِفٌ عَلَيْكَ أَنْ يُكْسِبَكَ شَرّاً فَجَرَى الْكَلامُ بَيْنَهُمَا حَتَّى أَفْضَى إِلَى مَا لَمْ يَكُنْ يُرِيدُ وَكَانَ مِنْ قَوْلِهِ بِأَيِّ شَيْ‏ءٍ كَانَ الْحُسَيْنُ أَحَقَّ بِهَا مِنْ الْحَسَنِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) رَحِمَ الله الْحَسَنَ وَرَحِمَ الْحُسَيْنَ وَكَيْفَ ذَكَرْتَ هَذَا قَالَ لانَّ الْحُسَيْنَ (عَلَيْهِ السَّلام) كَانَ يَنْبَغِي لَهُ إِذَا عَدَلَ أَنْ يَجْعَلَهَا فِي الاسَنِّ مِنْ وُلْدِ الْحَسَنِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى لَمَّا أَنْ أَوْحَى إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْحَى إِلَيْهِ بِمَا شَاءَ وَلَمْ يُؤَامِرْ أَحَداً مِنْ خَلْقِهِ وَأَمَرَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيّاً (عَلَيْهِ السَّلام) بِمَا شَاءَ فَفَعَلَ مَا أُمِرَ بِهِ وَلَسْنَا نَقُولُ فِيهِ إِلا مَا قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ تَبْجِيلِهِ وَتَصْدِيقِهِ فَلَوْ كَانَ أَمَرَ الْحُسَيْنَ أَنْ يُصَيِّرَهَا فِي الاسَنِّ أَوْ يَنْقُلَهَا فِي وُلْدِهِمَا يَعْنِي الْوَصِيَّةَ لَفَعَلَ ذَلِكَ الْحُسَيْنُ وَمَا هُوَ بِالْمُتَّهَمِ عِنْدَنَا فِي الذَّخِيرَةِ لِنَفْسِهِ وَلَقَدْ وَلَّى وَتَرَكَ ذَلِكَ وَلَكِنَّهُ مَضَى لِمَا أُمِرَ بِهِ وَهُوَ جَدُّكَ وَعَمُّكَ فَإِنْ قُلْتَ خَيْراً فَمَا أَوْلاكَ بِهِ وَإِنْ قُلْتَ هُجْراً فَيَغْفِرُ الله لَكَ أَطِعْنِي يَا ابْنَ. عَمِّ وَاسْمَعْ كَلامِي فَوَ الله الَّذِي لا إِلَهَ إِلا هُوَ لا آلُوكَ نُصْحاً وَحِرْصاً فَكَيْفَ وَلا أَرَاكَ تَفْعَلُ وَمَا لامْرِ الله مِنْ مَرَدٍّ فَسُرَّ أَبِي عِنْدَ ذَلِكَ فَقَالَ لَهُ أَبُو عَبْدِ الله وَالله إِنَّكَ لَتَعْلَمُ أَنَّهُ الاحْوَلُ الاكْشَفُ الاخْضَرُ الْمَقْتُولُ بِسُدَّةِ أَشْجَعَ عِنْدَ بَطْنِ مَسِيلِهَا فَقَالَ أَبِي لَيْسَ هُوَ ذَلِكَ وَالله لَيُحَارِبَنَّ بِالْيَوْمِ يَوْماً وَبِالسَّاعَةِ سَاعَةً وَبِالسَّنَةِ سَنَةً وَلَيَقُومَنَّ بِثَأْرِ بَنِي أَبِي طَالِبٍ جَمِيعاً فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَغْفِرُ الله لَكَ مَا أَخْوَفَنِي أَنْ يَكُونَ هَذَا الْبَيْتُ يَلْحَقُ صَاحِبَنَا مَنَّتْكَ نَفْسُكَ فِي الْخَلاءِ ضَلالاً لا وَالله لا يَمْلِكُ أَكْثَرَ مِنْ حِيطَانِ الْمَدِينَةِ وَلا يَبْلُغُ عَمَلُهُ الطَّائِفَ إِذَا أَحْفَلَ يَعْنِي إِذَا أَجْهَدَ نَفْسَهُ وَمَا لِلامْرِ مِنْ بُدٍّ أَنْ يَقَعَ فَاتَّقِ الله وَارْحَمْ نَفْسَكَ وَبَنِي أَبِيكَ فَوَ الله إِنِّي لارَاهُ أَشْأَمَ سَلْحَةٍ أَخْرَجَتْهَا أَصْلابُ الرِّجَالِ إِلَى أَرْحَامِ النِّسَاءِ وَالله إِنَّهُ الْمَقْتُولُ بِسُدَّةِ أَشْجَعَ بَيْنَ دُورِهَا وَالله لَكَأَنِّي بِهِ صَرِيعاً مَسْلُوباً بِزَّتُهُ بَيْنَ رِجْلَيْهِ لَبِنَةٌ وَلا يَنْفَعُ هَذَا الْغُلامَ مَا يَسْمَعُ قَالَ مُوسَى بْنُ عَبْدِ الله يَعْنِينِي وَلَيَخْرُجَنَّ مَعَهُ فَيُهْزَمُ وَيُقْتَلُ صَاحِبُهُ ثُمَّ يَمْضِي فَيَخْرُجُ مَعَهُ رَايَةٌ أُخْرَى فَيُقْتَلُ كَبْشُهَا وَيَتَفَرَّقُ جَيْشُهَا فَإِنْ أَطَاعَنِي فَلْيَطْلُبِ الامَانَ عِنْدَ ذَلِكَ مِنْ بَنِي الْعَبَّاسِ حَتَّى يَأْتِيَهُ الله بِالْفَرَجِ وَلَقَدْ عَلِمْتَ بِأَنَّ هَذَا الامْرَ لا يَتِمُّ وَإِنَّكَ لَتَعْلَمُ وَنَعْلَمُ أَنَّ ابْنَكَ الاحْوَلُ الاخْضَرُ الاكْشَفُ الْمَقْتُولُ بِسُدَّةِ أَشْجَعَ بَيْنَ دُورِهَا عِنْدَ بَطْنِ مَسِيلِهَا فَقَامَ أَبِي وَهُوَ يَقُولُ بَلْ يُغْنِي الله عَنْكَ وَلَتَعُودَنَّ أَوْ لَيَقِي الله بِكَ وَبِغَيْرِكَ وَمَا أَرَدْتَ بِهَذَا إِلا امْتِنَاعَ غَيْرِكَ وَأَنْ تَكُونَ ذَرِيعَتَهُمْ إِلَى ذَلِكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) الله يَعْلَمُ مَا أُرِيدُ إِلا نُصْحَكَ وَرُشْدَكَ وَمَا عَلَيَّ إِلا الْجُهْدُ فَقَامَ أَبِي يَجُرُّ ثَوْبَهُ مُغْضَباً فَلَحِقَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ أُخْبِرُكَ أَنِّي سَمِعْتُ عَمَّكَ وَهُوَ خَالُكَ يَذْكُرُ أَنَّكَ وَبَنِي. أَبِيكَ سَتُقْتَلُونَ فَإِنْ أَطَعْتَنِي وَرَأَيْتَ أَنْ تَدْفَعَ بِالَّتِي هِيَ أَحْسَنُ فَافْعَلْ فَوَ الله الَّذِي لا إِلَهَ إِلا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الرَّحْمَنُ الرَّحِيمُ الْكَبِيرُ الْمُتَعَالِ عَلَى خَلْقِهِ لَوَدِدْتُ أَنِّي فَدَيْتُكَ بِوُلْدِي وَبِأَحَبِّهِمْ إِلَيَّ وَبِأَحَبِّ أَهْلِ بَيْتِي إِلَيَّ وَمَا يَعْدِلُكَ عِنْدِي شَيْ‏ءٌ فَلا تَرَى أَنِّي غَشَشْتُكَ فَخَرَجَ أَبِي مِنْ عِنْدِهِ مُغْضَباً أَسِفاً قَالَ فَمَا أَقَمْنَا بَعْدَ ذَلِكَ إِلا قَلِيلاً عِشْرِينَ لَيْلَةً أَوْ نَحْوَهَا حَتَّى قَدِمَتْ رُسُلُ أَبِي جَعْفَرٍ فَأَخَذُوا أَبِي وَعُمُومَتِي سُلَيْمَانَ بْنَ حَسَنٍ وَحَسَنَ بْنَ حَسَنٍ وَإِبْرَاهِيمَ بْنَ حَسَنٍ وَدَاوُدَ بْنَ حَسَنٍ وَعَلِيَّ بْنَ حَسَنٍ وَسُلَيْمَانَ بْنَ دَاوُدَ بْنِ حَسَنٍ وَعَلِيَّ بْنَ إِبْرَاهِيمَ بْنِ حَسَنٍ وَحَسَنَ بْنَ جَعْفَرِ بْنِ حَسَنٍ وَطَبَاطَبَا إِبْرَاهِيمَ بْنَ إِسْمَاعِيلَ بْنِ حَسَنٍ وَعَبْدَ الله بْنَ دَاوُدَ قَالَ فَصُفِّدُوا فِي الْحَدِيدِ ثُمَّ حُمِلُوا فِي مَحَامِلَ أَعْرَاءً لا وِطَاءَ فِيهَا وَوُقِّفُوا بِالْمُصَلَّى لِكَيْ يُشْمِتَهُمُ النَّاسُ قَالَ فَكَفَّ النَّاسُ عَنْهُمْ وَرَقُّوا لَهُمْ لِلْحَالِ الَّتِي هُمْ فِيهَا ثُمَّ انْطَلَقُوا بِهِمْ حَتَّى وُقِّفُوا عِنْدَ بَابِ مَسْجِدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ عَبْدُ الله بْنُ إِبْرَاهِيمَ الْجَعْفَرِيُّ فَحَدَّثَتْنَا خَدِيجَةُ بِنْتُ عُمَرَ بْنِ عَلِيٍّ أَنَّهُمْ لَمَّا أُوقِفُوا عِنْدَ بَابِ الْمَسْجِدِ الْبَابِ الَّذِي يُقَالُ لَهُ بَابُ جَبْرَئِيلَ اطَّلَعَ عَلَيْهِمْ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَعَامَّةُ رِدَائِهِ مَطْرُوحٌ بِالارْضِ ثُمَّ اطَّلَعَ مِنْ بَابِ الْمَسْجِدِ فَقَالَ لَعَنَكُمُ الله يَا مَعَاشِرَ الانْصَارِ ثَلاثاً مَا عَلَى هَذَا عَاهَدْتُمْ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلا بَايَعْتُمُوهُ أَمَا وَالله إِنْ كُنْتُ حَرِيصاً وَلَكِنِّي غُلِبْتُ وَلَيْسَ لِلْقَضَاءِ مَدْفَعٌ ثُمَّ قَامَ وَأَخَذَ إِحْدَى نَعْلَيْهِ فَأَدْخَلَهَا رِجْلَهُ وَالاخْرَى فِي يَدِهِ وَعَامَّةُ رِدَائِهِ يَجُرُّهُ فِي الارْضِ ثُمَّ دَخَلَ بَيْتَهُ فَحُمَّ عِشْرِينَ لَيْلَةً لَمْ يَزَلْ يَبْكِي فِيهِ اللَّيْلَ وَالنَّهَارَ حَتَّى خِفْنَا عَلَيْهِ فَهَذَا حَدِيثُ خَدِيجَةَ قَالَ الْجَعْفَرِيُّ وَحَدَّثَنَا مُوسَى بْنُ عَبْدِ الله بْنِ الْحَسَنِ أَنَّهُ لَمَّا طُلِعَ بِالْقَوْمِ فِي الْمَحَامِلِ قَامَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مِنَ الْمَسْجِدِ ثُمَّ أَهْوَى إِلَى الْمَحْمِلِ الَّذِي فِيهِ عَبْدُ الله بْنُ الْحَسَنِ يُرِيدُ كَلامَهُ فَمُنِعَ أَشَدَّ الْمَنْعِ وَأَهْوَى إِلَيْهِ الْحَرَسِيُّ فَدَفَعَهُ وَقَالَ تَنَحَّ عَنْ هَذَا فَإِنَّ الله سَيَكْفِيكَ وَيَكْفِي غَيْرَكَ ثُمَّ دَخَلَ بِهِمُ الزُّقَاقَ وَرَجَعَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِلَى مَنْزِلِهِ فَلَمْ يَبْلُغْ بِهِمُ الْبَقِيعَ حَتَّى ابْتُلِيَ الْحَرَسِيُّ بَلاءً شَدِيداً رَمَحَتْهُ نَاقَتُهُ فَدَقَّتْ وَرِكَهُ فَمَاتَ فِيهَا وَمَضَى بِالْقَوْمِ فَأَقَمْنَا بَعْدَ ذَلِكَ حِيناً ثُمَّ أَتَى مُحَمَّدُ بْنُ عَبْدِ الله بْنِ حَسَنٍ فَأُخْبِرَ أَنَّ أَبَاهُ وَعُمُومَتَهُ قُتِلُوا قَتَلَهُمْ أَبُو جَعْفَرٍ إِلا حَسَنَ. بْنَ جَعْفَرٍ وَطَبَاطَبَا وَعَلِيَّ بْنَ إِبْرَاهِيمَ وَسُلَيْمَانَ بْنَ دَاوُدَ وَدَاوُدَ بْنَ حَسَنٍ وَعَبْدَ الله بْنَ دَاوُدَ قَالَ فَظَهَرَ مُحَمَّدُ بْنُ عَبْدِ الله عِنْدَ ذَلِكَ وَدَعَا النَّاسَ لِبَيْعَتِهِ قَالَ فَكُنْتُ ثَالِثَ ثَلاثَةٍ بَايَعُوهُ وَاسْتَوْسَقَ النَّاسَ لِبَيْعَتِهِ وَلَمْ يَخْتَلِفْ عَلَيْهِ قُرَشِيٌّ وَلا أَنْصَارِيٌّ وَلا عَرَبِيٌّ قَالَ وَشَاوَرَ عِيسَى بْنَ زَيْدٍ وَكَانَ مِنْ ثِقَاتِهِ وَكَانَ عَلَى شُرَطِهِ فَشَاوَرَهُ فِي الْبِعْثَةِ إِلَى وُجُوهِ قَوْمِهِ فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ إِنْ دَعَوْتَهُمْ دُعَاءً يَسِيراً لَمْ يُجِيبُوكَ أَوْ تَغْلُظَ عَلَيْهِمْ فَخَلِّنِي وَإِيَّاهُمْ فَقَالَ لَهُ مُحَمَّدٌ امْضِ إِلَى مَنْ أَرَدْتَ مِنْهُمْ فَقَالَ ابْعَثْ إِلَى رَئِيسِهِمْ وَكَبِيرِهِمْ يَعْنِي أَبَا عَبْدِ الله جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) فَإِنَّكَ إِذَا أَغْلَظْتَ عَلَيْهِ عَلِمُوا جَمِيعاً أَنَّكَ سَتُمِرُّهُمْ عَلَى الطَّرِيقِ الَّتِي أَمْرَرْتَ عَلَيْهَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فَوَ الله مَا لَبِثْنَا أَنْ أُتِيَ بِأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) حَتَّى أُوقِفَ بَيْنَ يَدَيْهِ فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ أَسْلِمْ تَسْلَمْ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَ حَدَثَتْ نُبُوَّةٌ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهُ مُحَمَّدٌ لا وَلَكِنْ بَايِعْ تَأْمَنْ عَلَى نَفْسِكَ وَمَالِكَ وَوُلْدِكَ وَلا تُكَلَّفَنَّ حَرْباً فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا فِيَّ حَرْبٌ وَلا قِتَالٌ وَلَقَدْ تَقَدَّمْتُ إِلَى أَبِيكَ وَحَذَّرْتُهُ الَّذِي حَاقَ بِهِ وَلَكِنْ لا يَنْفَعُ حَذَرٌ مِنْ قَدَرٍ يَا ابْنَ أَخِي عَلَيْكَ بِالشَّبَابِ وَدَعْ عَنْكَ الشُّيُوخَ فَقَالَ لَهُ مُحَمَّدٌ مَإ؛ججّّ أَقْرَبَ مَا بَيْنِي وَبَيْنَكَ فِي السِّنِّ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنِّي لَمْ أُعَازَّكَ وَلَمْ أَجِئْ لاتَقَدَّمَ عَلَيْكَ فِي الَّذِي أَنْتَ فِيهِ فَقَالَ لَهُ مُحَمَّدٌ لا وَالله لا بُدَّ مِنْ أَنْ تُبَايِعَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا فِيَّ يَا ابْنَ أَخِي طَلَبٌ وَلا حَرْبٌ وَإِنِّي لارِيدُ الْخُرُوجَ إِلَى الْبَادِيَةِ فَيَصُدُّنِي ذَلِكَ وَيَثْقُلُ عَلَيَّ حَتَّى تُكَلِّمَنِي فِي ذَلِكَ الاهْلُ غَيْرَ مَرَّةٍ وَلا يَمْنَعُنِي مِنْهُ إِلا الضَّعْفُ وَالله وَالرَّحِمِ أَنْ تُدْبِرَ عَنَّا وَنَشْقَى بِكَ فَقَالَ لَهُ يَا أَبَا عَبْدِ الله قَدْ وَالله مَاتَ أَبُو الدَّوَانِيقِ يَعْنِي أَبَا جَعْفَرٍ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَمَا تَصْنَعُ بِي وَقَدْ مَاتَ قَالَ أُرِيدُ الْجَمَالَ بِكَ قَالَ مَا إِلَى مَا تُرِيدُ سَبِيلٌ لا وَالله مَا مَاتَ أَبُو الدَّوَانِيقِ إِلا أَنْ يَكُونَ مَاتَ مَوْتَ النَّوْمِ قَالَ وَالله لَتُبَايِعُنِي طَائِعاً أَوْ مُكْرَهاً وَلا تُحْمَدُ فِي بَيْعَتِكَ فَأَبَى عَلَيْهِ إِبَاءً شَدِيداً وَأَمَرَ بِهِ إِلَى الْحَبْسِ فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ أَمَا إِنْ طَرَحْنَاهُ فِي السِّجْنِ وَقَدْ خَرِبَ السِّجْنُ وَلَيْسَ عَلَيْهِ الْيَوْمَ غَلَقٌ خِفْنَا أَنْ يَهْرُبَ مِنْهُ فَضَحِكَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ثُمَّ قَالَ لا حَوْلَ وَلا قُوَّةَ إِلا بِالله الْعَلِيِّ الْعَظِيمِ أَ وَتُرَاكَ تُسْجِنُنِي قَالَ نَعَمْ وَالَّذِي أَكْرَمَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِالنُّبُوَّةِ لاسْجِنَنَّكَ وَلاشَدِّدَنَّ عَلَيْكَ فَقَالَ عِيسَى بْنُ زَيْدٍ احْبِسُوهُ فِي الْمَخْبَإِ وَذَلِكَ دَارُ رَيْطَةَ الْيَوْمَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَمَا وَالله إِنِّي سَأَقُولُ ثُمَّ أُصَدَّقُ فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ لَوْ تَكَلَّمْتَ لَكَسَرْتُ فَمَكَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَمَا وَالله يَا أَكْشَفُ يَا أَزْرَقُ لَكَأَنِّي بِكَ تَطْلُبُ لِنَفْسِكَ جُحْراً تَدْخُلُ فِيهِ وَمَا أَنْتَ فِي الْمَذْكُورِينَ عِنْدَ اللِّقَاءِ وَإِنِّي لاظُنُّكَ إِذَا صُفِّقَ خَلْفَكَ طِرْتَ مِثْلَ الْهَيْقِ النَّافِرِ فَنَفَرَ عَلَيْهِ مُحَمَّدٌ بِانْتِهَارٍ احْبِسْهُ وَشَدِّدْ عَلَيْهِ وَاغْلُظْ عَلَيْهِ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَمَا وَالله لَكَأَنِّي بِكَ خَارِجاً مِنْ سُدَّةِ أَشْجَعَ إِلَى بَطْنِ الْوَادِي وَقَدْ حَمَلَ عَلَيْكَ فَارِسٌ مُعْلَمٌ فِي يَدِهِ طِرَادَةٌ نِصْفُهَا أَبْيَضُ وَنِصْفُهَا أَسْوَدُ عَلَى فَرَسٍ كُمَيْتٍ أَقْرَحَ فَطَعَنَكَ فَلَمْ يَصْنَعْ فِيكَ شَيْئاً وَضَرَبْتَ خَيْشُومَ فَرَسِهِ فَطَرَحْتَهُ وَحَمَلَ عَلَيْكَ آخَرُ خَارِجٌ مِنْ زُقَاقِ آلِ أَبِي عَمَّارٍ الدُّؤَلِيِّينَ عَلَيْهِ غَدِيرَتَانِ مَضْفُورَتَانِ وَقَدْ خَرَجَتَا مِنْ تَحْتِ بَيْضَةٍ كَثِيرُ شَعْرِ الشَّارِبَيْنِ فَهُوَ وَالله صَاحِبُكَ فَلا رَحِمَ الله رِمَّتَهُ فَقَالَ لَهُ مُحَمَّدٌ يَا أَبَا عَبْدِ الله حَسِبْتَ فَأَخْطَأْتَ وَقَامَ إِلَيْهِ السُّرَاقِيُّ بْنُ سَلْخِ الْحُوتِ فَدَفَعَ فِي ظَهْرِهِ حَتَّى أُدْخِلَ السِّجْنَ وَاصْطُفِيَ مَا كَانَ لَهُ مِنْ مَالٍ وَمَا كَانَ لِقَوْمِهِ مِمَّنْ لَمْ يَخْرُجْ مَعَ مُحَمَّدٍ قَالَ فَطُلِعَ بِإِسْمَاعِيلَ بْنِ عَبْدِ الله بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَهُوَ شَيْخٌ كَبِيرٌ ضَعِيفٌ قَدْ ذَهَبَتْ إِحْدَى عَيْنَيْهِ وَذَهَبَتْ رِجْلاهُ وَهُوَ. يُحْمَلُ حَمْلاً فَدَعَاهُ إِلَى الْبَيْعَةِ فَقَالَ لَهُ يَا ابْنَ أَخِي إِنِّي شَيْخٌ كَبِيرٌ ضَعِيفٌ وَأَنَا إِلَى بِرِّكَ وَعَوْنِكَ أَحْوَجُ فَقَالَ لَهُ لا بُدَّ مِنْ أَنْ تُبَايِعَ فَقَالَ لَهُ وَأَيَّ شَيْ‏ءٍ تَنْتَفِعُ بِبَيْعَتِي وَالله إِنِّي لاضَيِّقُ عَلَيْكَ مَكَانَ اسْمِ رَجُلٍ إِنْ كَتَبْتَهُ قَالَ لا بُدَّ لَكَ أَنْ تَفْعَلَ وَأَغْلَظَ لَهُ فِي الْقَوْلِ فَقَالَ لَهُ إِسْمَاعِيلُ ادْعُ لِي جَعْفَرَ بْنَ مُحَمَّدٍ فَلَعَلَّنَا نُبَايِعُ جَمِيعاً قَالَ فَدَعَا جَعْفَراً (عَلَيْهِ السَّلام) فَقَالَ لَهُ إِسْمَاعِيلُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُبَيِّنَ لَهُ فَافْعَلْ لَعَلَّ الله يَكُفُّهُ عَنَّا قَالَ قَدْ أَجْمَعْتُ أَلا أُكَلِّمَهُ أَ فَلْيَرَ فِيَّ بِرَأْيِهِ فَقَالَ إِسْمَاعِيلُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنْشُدُكَ الله هَلْ تَذْكُرُ يَوْماً أَتَيْتُ أَبَاكَ مُحَمَّدَ بن علي (عَلَيْهما السَّلام) وَعَلَيَّ حُلَّتَانِ صَفْرَاوَانِ فَدَامَ النَّظَرَ إِلَيَّ فَبَكَى فَقُلْتُ لَهُ مَا يُبْكِيكَ فَقَالَ لِي يُبْكِينِي أَنَّكَ تُقْتَلُ عِنْدَ كِبَرِ سِنِّكَ ضَيَاعاً لا يَنْتَطِحُ فِي دَمِكَ عَنْزَانِ قَالَ قُلْتُ فَمَتَى ذَاكَ قَالَ إِذَا دُعِيتَ إِلَى الْبَاطِلِ فَأَبَيْتَهُ وَإِذَا نَظَرْتَ إِلَى الاحْوَلِ مَشُومِ قَوْمِهِ يَنْتَمِي مِنْ آلِ الْحَسَنِ عَلَى مِنْبَرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَدْعُو إِلَى نَفْسِهِ قَدْ تَسَمَّى بِغَيْرِ اسْمِهِ فَأَحْدِثْ عَهْدَكَ وَاكْتُبْ وَصِيَّتَكَ فَإِنَّكَ مَقْتُولٌ فِي يَوْمِكَ أَوْ مِنْ غَدٍ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَعَمْ وَهَذَا وَرَبِّ الْكَعْبَةِ لا يَصُومُ مِنْ شَهْرِ رَمَضَانَ إِلا أَقَلَّهُ فَأَسْتَوْدِعُكَ الله يَا أَبَا الْحَسَنِ وَأَعْظَمَ الله أَجْرَنَا فِيكَ وَأَحْسَنَ الْخِلافَةَ عَلَى مَنْ خَلَّفْتَ وَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ قَالَ ثُمَّ احْتُمِلَ إِسْمَاعِيلُ وَرُدَّ جَعْفَرٌ إِلَى الْحَبْسِ قَالَ فَوَ الله مَا أَمْسَيْنَا حَتَّى دَخَلَ عَلَيْهِ بَنُو أَخِيهِ بَنُو مُعَاوِيَةَ بْنِ عَبْدِ الله بْنِ جَعْفَرٍ فَتَوَطَّئُوهُ حَتَّى قَتَلُوهُ وَبَعَثَ مُحَمَّدُ بْنُ عَبْدِ الله إِلَى جَعْفَرٍ فَخَلَّى سَبِيلَهُ قَالَ وَأَقَمْنَا بَعْدَ ذَلِكَ حَتَّى اسْتَهْلَلْنَا شَهْرَ رَمَضَانَ فَبَلَغَنَا خُرُوجُ عِيسَى بْنِ مُوسَى يُرِيدُ الْمَدِينَةَ قَالَ فَتَقَدَّمَ مُحَمَّدُ بْنُ عَبْدِ الله عَلَى مُقَدِّمَتِهِ يَزِيدُ بْنُ مُعَاوِيَةَ بْنِ عَبْدِ الله بْنِ جَعْفَرٍ وَكَانَ عَلَى مُقَدِّمَةِ عِيسَى بْنِ مُوسَى وُلْدُ الْحَسَنِ بْنِ زَيْدِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ وَقَاسِمٌ وَمُحَمَّدُ بْنُ زَيْدٍ وَعَلِيٌّ وَإِبْرَاهِيمُ بَنُو الْحَسَنِ بْنِ زَيْدٍ فَهُزِمَ يَزِيدُ بْنُ مُعَاوِيَةَ وَقَدِمَ عِيسَى بْنُ مُوسَى الْمَدِينَةَ وَصَارَ الْقِتَالُ بِالْمَدِينَةِ فَنَزَلَ بِذُبَابٍ وَدَخَلَتْ عَلَيْنَا الْمُسَوِّدَةُ مِنْ خَلْفِنَا وَخَرَجَ مُحَمَّدٌ فِي أَصْحَابِهِ حَتَّى بَلَغَ السُّوقَ. فَأَوْصَلَهُمْ وَمَضَى ثُمَّ تَبِعَهُمْ حَتَّى انْتَهَى إِلَى مَسْجِدِ الْخَوَّامِينَ فَنَظَرَ إِلَى مَا هُنَاكَ فَضَاءٍ لَيْسَ فِيهِ مُسَوِّدٌ وَلا مُبَيِّضٌ فَاسْتَقْدَمَ حَتَّى انْتَهَى إِلَى شِعْبِ فَزَارَةَ ثُمَّ دَخَلَ هُذَيْلَ ثُمَّ مَضَى إِلَى أَشْجَعَ فَخَرَجَ إِلَيْهِ الْفَارِسُ الَّذِي قَالَ أَبُو عَبْدِ الله مِنْ خَلْفِهِ مِنْ سِكَّةِ هُذَيْلَ فَطَعَنَهُ فَلَمْ يَصْنَعْ فِيهِ شَيْئاً وَحَمَلَ عَلَى الْفَارِسِ فَضَرَبَ خَيْشُومَ فَرَسِهِ بِالسَّيْفِ فَطَعَنَهُ الْفَارِسُ فَأَنْفَذَهُ فِي الدِّرْعِ وَانْثَنَى عَلَيْهِ مُحَمَّدٌ فَضَرَبَهُ فَأَثْخَنَهُ وَخَرَجَ عَلَيْهِ حُمَيْدُ بْنُ قَحْطَبَةَ وَهُوَ مُدْبِرٌ عَلَى الْفَارِسِ يَضْرِبُهُ مِنْ زُقَاقِ الْعَمَّارِيِّينَ فَطَعَنَهُ طَعْنَةً أَنْفَذَ السِّنَانَ فِيهِ فَكُسِرَ الرُّمْحُ وَحَمَلَ عَلَى حُمَيْدٍ فَطَعَنَهُ حُمَيْدٌ بِزُجِّ الرُّمْحِ فَصَرَعَهُ ثُمَّ نَزَلَ إِلَيْهِ فَضَرَبَهُ حَتَّى أَثْخَنَهُ وَقَتَلَهُ وَأَخَذَ رَأْسَهُ وَدَخَلَ الْجُنْدُ مِنْ كُلِّ جَانِبٍ وَأُخِذَتِ الْمَدِينَةُ وَأُجْلِينَا هَرَباً فِي الْبِلادِ قَالَ مُوسَى بْنُ عَبْدِ الله فَانْطَلَقْتُ حَتَّى لَحِقْتُ بِإِبْرَاهِيمَ بْنِ عَبْدِ الله فَوَجَدْتُ عِيسَى بْنَ زَيْدٍ مُكْمَناً عِنْدَهُ فَأَخْبَرْتُهُ بِسُوءِ تَدْبِيرِهِ وَخَرَجْنَا مَعَهُ حَتَّى أُصِيبَ رَحِمَهُ الله ثُمَّ مَضَيْتُ مَعَ ابْنِ أَخِي الاشْتَرِ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ حَسَنٍ حَتَّى أُصِيبَ بِالسِّنْدِ ثُمَّ رَجَعْتُ شَرِيداً طَرِيداً تُضَيَّقُ عَلَيَّ الْبِلادُ فَلَمَّا ضَاقَتْ عَلَيَّ الارْضُ وَاشْتَدَّ بِيَ الْخَوْفُ ذَكَرْتُ مَا قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَجِئْتُ إِلَى الْمَهْدِيِّ وَقَدْ حَجَّ وَهُوَ يَخْطُبُ النَّاسَ فِي ظِلِّ الْكَعْبَةِ فَمَا شَعَرَ إِلا وَأَنِّي قَدْ قُمْتُ مِنْ تَحْتِ الْمِنْبَرِ فَقُلْتُ لِيَ الامَانُ يَا أَمِيرَ الْمُؤْمِنِينَ وَأَدُلُّكَ عَلَى نَصِيحَةٍ لَكَ عِنْدِي فَقَالَ نَعَمْ مَا هِيَ قُلْتُ أَدُلُّكَ عَلَى مُوسَى بْنِ عَبْدِ الله بْنِ حَسَنٍ فَقَالَ لِي نَعَمْ لَكَ الامَانُ فَقُلْتُ لَهُ أَعْطِنِي مَا أَثِقُ بِهِ فَأَخَذْتُ مِنْهُ عُهُوداً وَمَوَاثِيقَ وَوَثَّقْتُ لِنَفْسِي ثُمَّ قُلْتُ أَنَا مُوسَى بْنُ عَبْدِ الله فَقَالَ لِي إِذاً تُكْرَمَ وَتُحْبَى فَقُلْتُ لَهُ أَقْطِعْنِي إِلَى بَعْضِ أَهْلِ بَيْتِكَ يَقُومُ بِأَمْرِي عِنْدَكَ فَقَالَ لِيَ انْظُرْ إِلَى مَنْ أَرَدْتَ فَقُلْتُ عَمَّكَ الْعَبَّاسَ بْنَ مُحَمَّدٍ فَقَالَ الْعَبَّاسُ لا حَاجَةَ لِي فِيكَ فَقُلْتُ وَلَكِنْ لِي فِيكَ الْحَاجَةُ أَسْأَلُكَ بِحَقِّ أَمِيرِ الْمُؤْمِنِينَ إِلا قَبِلْتَنِي فَقَبِلَنِي شَاءَ أَوْ أَبَى وَقَالَ لِيَ الْمَهْدِيُّ مَنْ يَعْرِفُكَ وَحَوْلَهُ أَصْحَابُنَا أَوْ أَكْثَرُهُمْ فَقُلْتُ هَذَا الْحَسَنُ بْنُ زَيْدٍ يَعْرِفُنِي وَهَذَا مُوسَى بْنُ جَعْفَرٍ يَعْرِفُنِي وَهَذَا الْحَسَنُ بْنُ عَبْدِ الله بْنِ الْعَبَّاسِ يَعْرِفُنِي فَقَالُوا نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ كَأَنَّهُ لَمْ يَغِبْ عَنَّا ثُمَّ قُلْتُ لِلْمَهْدِيِّ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ أَخْبَرَنِي بِهَذَا الْمَقَامِ أَبُو هَذَا الرَّجُلِ وَأَشَرْتُ إِلَى مُوسَى بْنِ جَعْفَرٍ قَالَ مُوسَى بْنُ عَبْدِ الله وَكَذَبْتُ عَلَى جَعْفَرٍ كَذِبَةً فَقُلْتُ لَهُ وَأَمَرَنِي أَنْ أُقْرِئَكَ السَّلامَ وَقَالَ إِنَّهُ إِمَامُ عَدْلٍ وَسَخَاءٍ قَالَ فَأَمَرَ لِمُوسَى بْنِ جَعْفَرٍ بِخَمْسَةِ آلافِ دِينَارٍ فَأَمَرَ لِي مِنْهَا مُوسَى بِأَلْفَيْ دِينَارٍ وَوَصَلَ عَامَّةَ أَصْحَابِهِ وَوَصَلَنِي فَأَحْسَنَ صِلَتِي فَحَيْثُ مَا ذُكِرَ وُلْدُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ فَقُولُوا صَلَّى الله عَلَيْهِمْ وَمَلائِكَتُهُ وَحَمَلَةُ عَرْشِهِ وَالْكِرَامُ الْكَاتِبُونَ وَخُصُّوا أَبَا عَبْدِ الله بِأَطْيَبِ ذَلِكَ وَجَزَى مُوسَى بْنَ جَعْفَرٍ عَنِّي خَيْراً فَأَنَا وَالله مَوْلاهُمْ بَعْدَ الله.

17. One of our people has narrated from Muhammad ibn Hassa’n from Muhammad ibn Ranjawayh from ‘Abdallah ibn al-Hakam al-Armani from ‘Abdallah ibn Ibrahim ibn Muhammad al-Ja’fari who has said the following. “We went to Khadijah, the daughter of ‘Umar ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a. s.) to offer our condolences for the death of the son of her daughter. We met at her place Musa ibn ‘Abdallah ibn al-Hassan. She was to one side near the ladies. We offered them our condolences to all of them. We then turned to him and he said to abu Yashkur’s daughter, the reader of lamentations, “Say it.” She then read the following lines. Evaluate the Messenger of Allah, Evaluate those after him, the loin of the Lord, (Hamrza) and ‘Abbass as the third of them Evaluate Ali the embodiment of goodness and also evaluate Ja’far Evaluate ‘Aqil after him all leaders. He said, “Very good, it was very moving. Say more lines.” She was encouraged and said: From us is the leader of the pious ones, the Holy Prophet And the chief of his army that purified Imam (Ali (a. s.) From us is Ali his son in-law and cousin And from us is Hamza and the well disciplined Ja’far. We stayed with her until it was almost night. Khadija said, “I heard my uncle Muhammad ibn Ali (a. s.) say that a lady’s reading lines of lamentation is good only if her tear would flow. It is not proper for her to say meaningless things. When night falls then you should disturb the angles with your lamentations. We then left her house and went to her next day and discussed with her about moving her residence from the house of abu ‘Abdallah, Ja’far ibn Muhammad. He (Musa) then said, “This is called the house of theft.” She then said, “This is what our Mahdi has chosen, meaning thereby ‘Abdallah ibn al-Hassan, she would jock with him.” Musa ibn ‘Abdallah then said, “By Allah, I can tell you a very strange matter that I experienced with my father. When my father, may Allah grant him mercy, became involved in theaffaairs of Muhammad ibn ‘Abdallah and gathered his companions to meet him he decided to go and he would lean on me. I went with him until we came to abu ‘Abdallah (a. s.). We met him out side when he wanted to go to the mosque. My father stopped him and spoke to him. Abu ‘Abdallah (a. s.) said, “This is not a proper place to talk. We Allah willing will meet again. My returned very happy. He waited until morning or the next day and then we went to see him. I and my father met him and he began to speak and among other things he said to him, “May Allah take my soul in service for your cause, you know already that I am older than you and that among your people there are those who are older than you but Allah, the Most Majestic, the Most gracious, has granted you priority and excellence that is not found in any of your people. I have come to you, relaying on your virtue and knowing, May Allah take my soul in service for your cause, that if you would agree with me others will not differ. None of your companions will disagree with me and no one from the people of Quraysh or others will dispute me.” Abu ‘Abdallah (a. s.) thensaid to him, “You can certainly find other people more obedient to you than I then you will not need me. You know that I, by Allah, want to move to an empty land or think about it but I feel heavy in doing so. I want Hajj but I can not attain it without hard work and exhaustion and hardship for my self. You should find others to support you but do not say that you have met me.” He then said, “The people look up to you. If you would support me no one will disagree with me. You do not have to suffer fighting or hardships.” The narrator has said that then people surrounded us aand our talks were discontinued. My father said, “May Allah take my soul in service for your cause, what do you say?” He said, “You will meet me, Allah willing.” He then said, “Will it be the way I love?” He said, “It will, Allah willing, be the way you love in your favor.” He came home and sent a messenger to Muhammad in the mountains at Juhayna, called al-Ashqar two nights journey from Madina. He gave him the glad news and informed him of his success in the task that he had asked for (support from Ja’far ibn Muhammad (a. s.) for his uprising). After three day we went again and stood before the door. We would not have been stopped before. The messenger delayed but then gave us permission. We went inside and I sat on one side of the room. My father went close to him, kissed his head and said, May Allah take my soul in service for your cause, I have come again with hopes and expectation expanding with a wish to achieve what I need.” Abu ‘Abdallah (a. s.) then said, “O son of my uncle, I beseech Allah’s protection for you and ask you not to become involved in this matter (political uprising). I am afraid for you from evil. The talks continued between them and they ended to what he did not want. He said, “For what reason al-Husayn (a. s.) was more deserving than al-Hassan (a. s.) (in leaving Imamat to his descendants)?” Abu ‘Abdallah (a. s.) said, “May Allah grant blessings to al-Hassan and al-Husayn (a. s.). How would you mention this?” He said, “Were al-Husayn to act with justice, he should have left it (Imamat) to the eldest son of al-Hassan.” Abu ‘Abdallah (a. s.) said, “When Allah, the Most Holy, the Most High, sent revelations to Muhammad (s. a) He did so what He wanted. He did not ask any one else for consultation. Muhammad commanded Ali for whatever he wanted and he obeyed the order. We say nothing else in it except what the Messenger of Allah has said in his (al-Husayn’s) praise and affirmation. Had al-Husayn to transfer it (the will) to the eldest or to the sons of both of them he would have done so. He is not accused of anything before us such as keeping for himself. He could have done anything he wanted but he did only what he was commanded to do. He is your grandfather (from mother’s side) and your uncle. It would have better for to speak good of him. If you would say meaningless thins about him, then may Allah forgive you. Son of my unlce, obey me and listen to my words. By Allah, besides Whom there is no Lord, that I do not refrain from giving you good advise. How is it that you not act accordingly. There is no escape from the commands of Allah.” My father became happy at this point. Abu ‘Abdallah (a. s.) then said to him, “By Allah, you know that the oblique eyed with few hairs on his forehead will be killed at the doorway of al-Ashja‘. Near the the bottom of the water bed.” My father said, “That is not him. By Allah, he will fight them day for day, hour for an hour and a year for a year. He will revenge for all of the descendants of abu Talib.” Abu ‘Abdallah (a. s.) then said, “How much I fear of applicability of the this line to him: “Your soul in private gave you false hopes” No, by Allah, he will gain more the walls of Madina and can not reach Taef no matter how hard he may try. What must happen happens. Be pious before Allah and have mercy on your self and on the sons of your father. By Allah, I consider him to be the most unfortunate seed that man have ever deposited in the wombs of women. By Allah, he will be killed at the doorway of al-Asha‘ among their houses. By Allah, it is as if I see him dropped dead and looted and a brick placed between his legs. Nothing that is said to him benefits this boy” Musa ibn ‘Abdallah has said that I was meant by these words. He will take part in the uprising but will be defeated and his friend will be killed. He the take will takke part in another uprising under another banner. Their leader will be killed and their soldiers will disperse. If he will obey me immunity for him could be achieved from the descendant of ‘Abbass until will grant relief. You already know that matter will not become successful. You know and we know that your son, the oblique eyed with few hair on his forehead will be killed at the doorway of al-Ashja‘, near their house in the bottom of the water bed.” My father stood up saying, “In fact, Allah will make us needless of you or you will change or He will make come back with the others. You only in this way keeping others from helping us or a reason for it.” Abu ‘Abdallah (a. s.) then said, “Allah knows that I only want to give good advise and guidance and that is all I can try.” My father then left, with his clothes dragging behind him due to anger. Abu ‘Abdallah (a. s.) reached him out and said, “I heard you uncle who also is maternal uncle mention that you and the sons of your father will be killed. If you can obey me and do what is good then do it. By Allah beside Whom there is no Lord, Who knows the unseen and what is present, the Beneficent the Merciful, The Most Great, the Most High that you are important to me. Nothing is important to me than you. I would loved to sacrifice the most beloved of my sons and most beloved person in my family to protect you. Do not think that I have cheated you.” My father left with anger and regrets. Thereafter we did not wait for more than twenty nights or so. Then the messengers of abu Ja’far (the Abbasside ruler) came and arrested my uncles, Sulayman ibn hassan, Hassan ibn Hassan, Ibrahim ibn Hassan, Dawud ibn Hassan, Ali ibn Hassan, Sulayman ibn Dawud, Hassan, Ali ibn Ibrahim ibn Hassan, Hassan ibn Ja’far ibn Hassan, Ta ba ta ba Ibrahim ibn ’Isma‘il ibn Hassan and ‘Abdallah ibn Dawud. They were tied in chains and place on camel backs without covering. They placed on display in the Musalla area, (open space for congregational prayer) so that people would condemn them. People did not do so. In fact, they sympathized with them because of their poor conditions. Then they were released. They stood before the door of the mosque of the Messenger of Allah. ‘Abdallah ibn Ibrahim al-Ja’fari has said that Khadija daughter of ‘Umar ibn Ali said to us, “When they were made to stand before the door of the mosque called the Gate of Jibril, abu ‘Abdallah (a. s.) came to them, while his gown dragged behind him in a hurry. He came out of the door of the mosque saying, “May Allah condemn you, O people of Madina –three times. The Holy Prophet did not covenant with you for this nor had you pledged allegiance to for such thing. By Allah, I was hopeful, but I am defeated and there is no escape from the decision of Allah. He then left one shoe on his foot and one in his hand with his gown dragging behind. He went home and suffered from fever for twenty days weeping day and night and became very afraid for him. This is the narration of Khadija. Al-Ja’fari has said that Musa ibn ‘Abdallah ibn Hassan narrated that when they appeared on the backs of the camels came out of the mosque and bent over ‘Abdallah ibn Hassan to speak to him. He was harshly stopped and the security man pushed him aside saying, “Get away from him. May Allah soon suffice you and others like you.” They then were taken to the streets and abu ‘Abdallah (a. s.) went home. Before they would reach the grave yard al-Baqi‘, the security man faced a sever misfortune. His camel hit him at his leg and crushed it and he died very soon. The people were taken away. After a while Muhammad ibn ‘Abdallah ibn Hassan came and told that his father and his uncles were killed. Abu Ja’far (Abbasside ruler) killed them. Only Hassan ibn Ja’far , Ta ba ta ba, Ali ibn Ibrahim, Sulayman ibn Dawud, Dawud ibn Hassan, and ‘Abdallah ibn Dawud were not killed. At that time Muhammad ibn ‘Abdallah rose and called people for pledge of allegiance to him. The narrator has said that he was one of the three people to pledge allegiance to him. No one from Quraysh, from Ansar (people of Madina or a Arab opposed him. He consulted ‘Isa ibn Yazid, a trusted person to him and a commander of his army. He consulted him in the matter of sending a message to the leaders of his people. ‘Isa ibn Yazid said to him, “If you would just call them may not respond. You must become strong and strict with them. Thus, allow me to handle it for you. Muhammad agreed and said, “Do what you like.” He then said, “Send to their leader and the greatest among them, namely ‘Abdallah Ja’far ibn Muhammad (a. s.). If you become strict with him all will learn that they also will experience what he has been through.” The narrator has said, “In a very little time they brought abu ‘Abdallah (a. s.) and made him to stand up before him (Muhammad)’Isa ibn Yazid said, “Submit and you will be safe.” Abu ‘Abdallah (a. s.) then said, “Have you invented a prophet-hood after Prophet Muhammad (s. a.)?” Muhammad then said, “Pledge allegiance your life, property and children will be protected and you will not have to fight. Abu ‘Abdallah then said, “I have nothing to do with war and fighting. I advised your father and warned him against what went through but warning does not help what is already measured. Son of my brother, find the young ones and leave the elderly alone.” Muhammad said, “There is not much difference between my and your age.” Abu ‘Abdallah (a. s.) said, “I am not here to defeat you or compete you in what you do.” Muhammad said, “By Allah, you must pledge allegiance.” Abu ‘Abdallah (a. s.) said, “Son of my brother, I do not want a war, or gain any worldly thing. I want to go out in the open land but it is heavy for me. Even my family have asked me several times. Only weakness holds me back. By Allah, and for the sake of family relations save us from misfortune from your hands.” He then said, “O abu ‘Abdallah (a. s.), by Allah, abu Dawaniq (Abbasside ruler) has died.” Abu ‘Abdallah (a. s.) said, What that has to do with me?” He said I wanted honor through you.” He then said, “There is no way for you to that. By Allah, abu Dawaniq has not died, except in (your) dreams.” He said, “By Allah you must pledge allegiance to me, voluntarily or by force but then it will and by force your pledge will lose its value.” He refused it strongly. He was sent to prison. ‘Isa ibn Yaziid said, “There is not enough security in the prison and without tying him up he may run away.” Abu ‘Abdallah (a. s.) laughed and said, “There is no means and power without Allah, the Most High, the most Great. Will you imprison me?” He said, I swear by the One Who honored Muhammad (s. a) that I will imprison you severely.” ‘Isa ibn Yazid said, “Keep him in stable that belong to Rita.” Abu ‘Abdallah (a. s.) then said, “By Allah will soon say it and I will be confirmed.” ‘Isa ibn Yazid said, “Be quite or I will break your mouth.” Abu ‘Abdallah (a. s.) said, “You blue eyed and bald say this. I can see you looking for a hole to hide. You are not even worthy to be mentioned. On meeting (the enemy) even if one would clap his hands behind you, you will run away like an ostri Ch Muhammad ordered ‘Isa ibn Yazid to imprison him and be strict with him. “Abu ‘Abdallah (a. s.) said, “By Allah as if I see you coming out of the doorway of al-Ashja‘ to the bottom of the water bed in the valley and a marked horse man has attacked with a spear in his hand, half white and half black, riding a brown horse with a white forehead. He hits you but it does not kill you. You hit the nose of his horse and it is injured. Another man attacks you from the alley of Al ‘Ammar al-Diliyinn. He has two band of hair coming out of his helmet with thick mustache. He, by Allah, is your adversary. May Allah have no mercy on his bones.” Muhammad said, “O abu ‘Abdallah (a. s.), you have calculated but have a mistake. Al-Suraqi ibn al-Salkh came to him and pushed him into the prison. They looted his properties and the properties of those of his people who did not come out with Muhammad. After this they brought ’Isma‘il ibn ‘Abdallah ibn Ja’far ibn Abu Talib who was very old and weak. One of his eys was gone and both of his legs would not work. He had to be carried. He was asked to pledge allegiance for him. He said, “Son of my brother, I am an old man and weak. I need your kindness and support.” He said, “You must pledge allegiance.” He saaid, “What is the benefit of my pledge of allegiance? By Allah, my name will only waste the space for the name of a man.” He said, “You must do so.” He used strong language with him. ’Isma‘il then said, “Call for me Ja’far ibn Muhammad (a. s.) perhaps we both pledge allegiance for you.” The narrator has said that when Ja’far ibn Muhammad (a. s.) was brought ’Isma‘il said to him, May Allah take my soul in service for your cause, if you could explain to him we perhaps will all be spared.” He said, “I have decided not to talk to him. Let him do whatever he wants.” ’Isma‘il said to abu ‘Abdallah (a. s.), “By Allah, tell me if you remember the day I came to see your father, Muhammad ibn Ali (a. s.) and I had two pieces of yellow cloths on me. He looked at me for a long time and wept. I asked for the reason. I wept because you will be killed when very old for no reason and not even two goats will fight for you (no one will ask justice for you). I said, “When is that? He said, it will happen when you will be called to follow falsehood and you will refuse. When you will see the abusive oblique eyed person whose people from the family of al-Hassan (a. s.) on the pulpit of the Messenger of Allah call people to follow him and would give himself a name that he does not deserve. At such time you must renew your covenant, make your will because you will be murdered on that day or the next day.” Abu ‘Abdallah (a. s.) said, “Yes, by the Lord of the Ka‘ba he will not fast in the month of Ramadan except few days. I leave in the trust of Allah, O abu al-Hassan. May Allah grant us great reward for loosing you. May He grant well being to those whom you leave behind. We are for Allah and to Him we will return.” The narrator has said that ’Isma‘il was carried away and ‘Abdallah (a. s.) was sent to prison. He has said, “By Allah, only that evening the sons of his brother, the sons of Mu‘awiya ibn ‘Abdallah ibn Ja’far went on him and crushed (his bones) under their feet. Muhammad ibn ‘Abdallah released Ja’far (a. s.). The narrator has said when it was the month of Ramadan ‘Isa ibn Musa began his uprising to occupy Madina. He has said that Muhammad ibn ‘Abdallah came with Yazid ibn Mu‘awiya ibn ‘Abdallah ibn Ja’far leading his army. In fron of the army of ‘Isa ibn Musa there were the sons of al-Hassan ibn Zayd ibn al-Hassan ibn al-Hassan ibn al-Qasim and Muhammad ibn Zayd, Ali and Ibrahim sons of al-Hassan ibn Zayd. Yazid ibn Mu‘awiya was defeated and ‘Isa ibn Musa came to Madina. Fighting took place in Madina. ‘Isa camped at mount Dhubab. The blacks (army of Abbassides) came from the backside. Muhammad with his people went up to the maket place. Then followed them to the mosque of al-Khawamin. There he looked around. There was no black or white (people opposed to Abbassides) soldiers. He advanced to Sha Ka‘ba Faraza then to Hudhayl then he went to al-Ashja‘. Here a horse man about whom abu ‘Abdallah had spoken came out from the doorway of Hudhayl and struck him a blow. It did not do anything to him. He attacked the horse man and cut the nose of his horse with sword. The horse man hit him that penetrated in the coat of arms Muhammad bent on him and hit him killed him. Then Hamid ibn Qahtaba came on him when he was turning away from the horse man. He was hit from the alley of al-‘Ammariyin. One hit of the spear penetrated in his coat of arms but the spear broke. He attacked Hamid and hit him with the spear. Hamid then with the iron part of the broken spear hit him fatally he them came down hit him until he was dead. He took his head away. The soldiers came from all sides and Madina was taken and we were exiled all over the places.” Musa ibn ‘Abdallah has said, “I then left until I met Ibrahim ibn ‘Abdallah. I found ‘Isa ibn Zayd hiding. I told him of his bad management and left with him until he died. I then continued with the son of my brother, al-Ashtar ‘Abdallah ibn Muhammad ibn ‘Abdallah ibn Hassan until he also died in Sind. I then came back with no place to go to and afraid I remembered what abu ‘Abdallah (a. s.) had said. I came to al-Mahdi (an Abbasside ruler) in Hajj where he was speaking to people in the shadow of the walls of Ka‘ba. He did not notice when stood up below the pulpit. I said, “Can I have immunity, O Amir al-Mu’minin if would give you a good advise?” He said, “Yes, but what is it?” I said, “I can show you where Musa ibn ‘Abdallah ibn Hassan is.” He said, “Yes, you will have security. I said, “I ask for guarantees. I then asked for covenant and affirmation until I was certain of the security then I said, “I am Musa ibn ‘Abdallah. He said, “you are respected and you will live.” I then asked to show one of his people who would support me for living. He said, “Look whoever you like. I said your uncle, Abbass ibn Muhammad should support me. He refused. I begged him then he agreed. Al-Mahdi asked, “Who knows you?” Most of them, our people were around him. I said, “This al-Hassan ibn Zayd, knows me. This Musa ibn Ja’far (a. s.) knows me. This al-Hassan ibn ‘Abdallah ibn ‘Abbass knows me. They said, “Yes, O Amir al-Mu’minin we know him as if he was not absent from us.” I then said to al-Mahdi, “O Amir al-Mu’minin, the father of this man had told me of this position. I pointed out to Musa ibn Ja’far (a. s.). Musa ibn ‘Abdallah said, “You have lied against him.” I said, “He commanded me to convey greetings to you.” He said, “He is a just and generous Imam.” He has said, “Then he ordered to give five thousand Dinars to Musa ibn Ja’far (a. s.). Musa ibn Ja’far (a. s.) ordered to give me two thousand out of it. He introduced me to his people and his people to me. As the sons of Muhammad ibn Ali ibn al-Husayn are mentioned you should say, “May Allah and His angels, the carriers of His throne, the angels writing the deeds send blessing up on them specially abu ‘Abdallah. May Allah grant Musa ibn Ja’far on behalf good rewards. I, by Allah, am servant after being the servant of Aallah.”

ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2404

18ـ وَبِهَذَا الاسْنَادِ عَنْ عَبْدِ الله بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ حَدَّثَنَا عَبْدُ الله بْنُ الْمُفَضَّلِ مَوْلَى عَبْدِ الله بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ قَالَ لَمَّا خَرَجَ الْحُسَيْنُ بْنُ عَلِيٍّ الْمَقْتُولُ بِفَخٍّ وَاحْتَوَى عَلَى الْمَدِينَةِ دَعَا مُوسَى بْنَ جَعْفَرٍ إِلَى الْبَيْعَةِ فَأَتَاهُ فَقَالَ لَهُ يَا ابْنَ عَمِّ لا تُكَلِّفْنِي مَا كَلَّفَ ابْنُ عَمِّكَ عَمَّكَ أَبَا عَبْدِ الله فَيَخْرُجَ مِنِّي مَا لا أُرِيدُ كَمَا خَرَجَ مِنْ أَبِي عَبْدِ الله مَا لَمْ يَكُنْ يُرِيدُ فَقَالَ لَهُ الْحُسَيْنُ إِنَّمَا عَرَضْتُ عَلَيْكَ أَمْراً فَإِنْ أَرَدْتَهُ دَخَلْتَ فِيهِ وَإِنْ كَرِهْتَهُ لَمْ أَحْمِلْكَ عَلَيْهِ وَالله الْمُسْتَعَانُ ثُمَّ وَدَّعَهُ فَقَالَ لَهُ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ حِينَ وَدَّعَهُ يَا ابْنَ عَمِّ إِنَّكَ مَقْتُولٌ فَأَجِدَّ الضِّرَابَ فَإِنَّ الْقَوْمَ فُسَّاقٌ يُظْهِرُونَ إِيمَاناً وَيَسْتُرُونَ شِرْكاً وَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ أَحْتَسِبُكُمْ عِنْدَ الله مِنْ عُصْبَةٍ ثُمَّ خَرَجَ الْحُسَيْنُ وَكَانَ مِنْ أَمْرِهِ مَا كَانَ قُتِلُوا كُلُّهُمْ كَمَا قَالَ (عَلَيْهِ السَّلام )

18. Through the same chain of narrators it is narrated from ‘Abdallah ibn Ja’far ibn Ibrahim al-Ja’fari has said that ‘Abdallah ibn al-Mufaddal the slave of ‘Abdallah ibn Ja’far ibn abu Talib narrated the following. “When al-Husayn ibn Ali who was killed in al-Fakhkh, began his uprising he controlled the city of Madina and called Musa ibn Ja’far (a. s.) to pledge allegiance for him. When he was brought before him (al-Husayn he Musa ibn Ja’far (a. s.) ) said, “Son of my uncle, “Do not impose on what the son of your uncle imposed on your uncle abu ‘Abdallah (Ja’far ibn Muhammad (a. s.) ) and then you will experience from me what I do not want as it happened with abu ‘Abdallah (a. s.).” al-Husayn said to him, “I just proposed the matter to you if you like you may take part in it, if you would dislike it I will not impose on you, Allah is the supporter. He then said farewell to him. Abu al-Hassan, Musa ibn Ja’far (a. s.) said to him when saying farewell, “Son of my uncle, you will be killed, fight good. The people are transgressors. They call themselves believers but they hide in them atheism. We are for Allah and to Him we return. I leave request justice for you as my people from Allah.” Al-Husayn then went to fight. His case took shape the way it did. All of them were killed as the Imam (a. s.) had informed.”

ضعيف

The Criterion to Discern the Truthful and False Claims of Entitlement to Imamat (Leadership with Divine Authority) - Hadith 2405

19ـ وَبِهَذَا الاسْنَادِ عَنْ عَبْدِ الله بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ كَتَبَ يَحْيَى بْنُ عَبْدِ الله بْنِ الْحَسَنِ إِلَى مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) أَمَّا بَعْدُ فَإِنِّي أُوصِي نَفْسِي بِتَقْوَى الله وَبِهَا أُوصِيكَ فَإِنَّهَا وَصِيَّةُ الله فِي الاوَّلِينَ وَوَصِيَّتُهُ فِي الاخِرِينَ خَبَّرَنِي مَنْ وَرَدَ عَلَيَّ مِنْ أَعْوَانِ الله عَلَى دِينِهِ وَنَشْرِ طَاعَتِهِ بِمَا كَانَ مِنْ تَحَنُّنِكَ مَعَ خِذْلانِكَ وَقَدْ شَاوَرْتُ فِي الدَّعْوَةِ لِلرِّضَا مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَدِ احْتَجَبْتَهَا وَاحْتَجَبَهَا أَبُوكَ مِنْ قَبْلِكَ وَقَدِيماً ادَّعَيْتُمْ مَا لَيْسَ لَكُمْ وَبَسَطْتُمْ آمَالَكُمْ إِلَى مَا لَمْ يُعْطِكُمُ الله فَاسْتَهْوَيْتُمْ وَأَضْلَلْتُمْ وَأَنَا مُحَذِّرُكَ مَا حَذَّرَكَ الله مِنْ نَفْسِهِ فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) مِنْ مُوسَى بْنِ أَبِي عَبْدِ الله جَعْفَرٍ وَعَلِيٍّ مُشْتَرِكَيْنِ فِي التَّذَلُّلِ لله وَطَاعَتِهِ إِلَى يَحْيَى بْنِ عَبْدِ الله بْنِ حَسَنٍ أَمَّا بَعْدُ فَإِنِّي أُحَذِّرُكَ الله وَنَفْسِي وَأُعْلِمُكَ أَلِيمَ عَذَابِهِ وَشَدِيدَ عِقَابِهِ وَتَكَامُلَ نَقِمَاتِهِ وَأُوصِيكَ وَنَفْسِي بِتَقْوَى الله فَإِنَّهَا زَيْنُ الْكَلامِ وَتَثْبِيتُ النِّعَمِ أَتَانِي كِتَابُكَ تَذْكُرُ فِيهِ أَنِّي مُدَّعٍ وَأَبِي مِنْ قَبْلُ وَمَا سَمِعْتَ ذَلِكَ مِنِّي وَسَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ وَلَمْ يَدَعْ حِرْصُ الدُّنْيَا وَمَطَالِبُهَا لاهْلِهَا مَطْلَباً لآِخِرَتِهِمْ حَتَّى يُفْسِدَ عَلَيْهِمْ مَطْلَبَ آخِرَتِهِمْ فِي دُنْيَاهُمْ وَذَكَرْتَ أَنِّي ثَبَّطْتُ النَّاسَ عَنْكَ لِرَغْبَتِي فِيمَا فِي يَدَيْكَ وَمَا مَنَعَنِي مِنْ مَدْخَلِكَ الَّذِي أَنْتَ فِيهِ لَوْ كُنْتُ رَاغِباً ضَعْفٌ عَنْ سُنَّةٍ وَلا قِلَّةُ بَصِيرَةٍ بِحُجَّةٍ وَلَكِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ النَّاسَ أَمْشَاجاً وَغَرَائِبَ وَغَرَائِزَ فَأَخْبِرْنِي عَنْ حَرْفَيْنِ أَسْأَلُكَ عَنْهُمَا مَا الْعَتْرَفُ فِي بَدَنِكَ وَمَا الصَّهْلَجُ فِي الانْسَانِ ثُمَّ اكْتُبْ إِلَيَّ بِخَبَرِ ذَلِكَ وَأَنَا مُتَقَدِّمٌ إِلَيْكَ أُحَذِّرُكَ مَعْصِيَةَ الْخَلِيفَةِ وَأَحُثُّكَ عَلَى بِرِّهِ وَطَاعَتِهِ وَأَنْ تَطْلُبَ لِنَفْسِكَ أَمَاناً قَبْلَ أَنْ تَأْخُذَكَ الاظْفَارُ وَيَلْزَمَكَ الْخِنَاقُ مِنْ كُلِّ مَكَانٍ فَتَرَوَّحَ إِلَى النَّفَسِ مِنْ كُلِّ مَكَانٍ وَلا تَجِدُهُ حَتَّى يَمُنَّ الله عَلَيْكَ بِمَنِّهِ وَفَضْلِهِ وَرِقَّةِ الْخَلِيفَةِ أَبْقَاهُ الله فَيُؤْمِنَكَ وَيَرْحَمَكَ وَيَحْفَظَ فِيكَ أَرْحَامَ رَسُولِ الله وَالسَّلامُ عَلَى مَنِ اتَّبَعَ الْهُدَى إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى قَالَ الْجَعْفَرِيُّ فَبَلَغَنِي أَنَّ كِتَابَ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) وَقَعَ فِي يَدَيْ هَارُونَ فَلَمَّا قَرَأَهُ قَالَ النَّاسُ يَحْمِلُونِّي عَلَى مُوسَى بْنِ جَعْفَرٍ وَهُوَ بَرِي‏ءٌ مِمَّا يُرْمَى بِهِ.

19. And by this chain, from Abdullah bin Ibrahim Al Ja'fari who said, ‘Yahya bin Abdullah bin Al-Hassan wrote to Musa bin Ja’far (AS), ‘Following on from that, I hereby bequeath myself to fear Allah, and by it I bequeath you, for it is a bequest of Allah among the former ones and His bequest among the later ones. They have informed me, the ones who came to me, from the supporters of Allah upon His religion and (those who) spread His obedience, with what has been from your sympathy and your abandonment (of us), and I had consulted regarding the claiming to the satisfaction from the family of Muhammad (sw), You have concealed it, and your father concealed it before you. In the past, you claimed what was not rightfully yours, and you extended your hopes to what Allah did not grant you. Consequently, you were seduced and led astray. I am warning you of what Allah has warned against from Himself.’. <br>So Abu Al-Hassan Musa bin Ja’far wrote to him: ‘(This letter is) from Musa bin Abu Abdullah Ja’far and Ali, both participants in the humbleness to Allah and His obedience, to Yahya Bin Abdullah Bin Hassan – Following on from that, I caution you of Allah and myself and let you know of the pain of His punishment and the intensity of His retribution, and completion of His curse, and I bequeath you and myself with the fear of Allah for it is the beautiful speech and the affirmation of the bounties. <br>Your letter came to me mentioning therein that I am claiming, and so did my father from before, and you have not heard that from me, and 'Their evidence shall be written down and they shall be questioned' (43;19), and the greed of the world and its seeking does not leave for its owners the seeking of the Hereafter until it spoils it upon them the seeking of their Hereafter in their world. And you mentioned that I am blocking the people from you for my desire regarding what is in your hands. And If I was desirous (as such), it would not be the weakness from the Sunnah, nor the scarcity of insight with proof what would prevent me from entering into that which you are in, but Allah, the Most Blessed and High, created the people with variations, of different instincts. So inform me about two words I am asking you about. What is Al-Atraf in your body and what is Al-Sahlaj in the human being? <br>Then write to me with the information of that and I shall proceed to you. I caution you from disobeying the caliph and urge you upon being good to him and obey him, and you should seek security for yourself before the claws seize you and the pressures choke you from every place, so you would look for rest for yourself from every place but will not find it until Allah favours upon you with a favour and His grace, the kindness of the caliph, may Allah cause him to remain, so he would grant you security and preserve regarding you the relationship of the Messenger of Allah. And the greetings be upon the one who follows guidance. It has been revealed unto us that punishment is to be upon the one who lies and turns away’. <br>Al-Ja’fari said, ‘(News) reached me that the letter of Musa bin Ja’far fell into the hands of Harun (Al-Rashid, the Abbasid caliph), so when he read it, said: ‘The people are carrying me to go against Musa bin Ja’far and he is away (innocent) from what he is being accused with’.

ضعيف

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2406

1ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ يَا ثَابِتُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ كَانَ وَقَّتَ هَذَا الامْرَ فِي السَّبْعِينَ فَلَمَّا أَنْ قُتِلَ الْحُسَيْنُ صَلَوَاتُ الله عَلَيْهِ اشْتَدَّ غَضَبُ الله تَعَالَى عَلَى أَهْلِ الارْضِ فَأَخَّرَهُ إِلَى أَرْبَعِينَ وَمِائَةٍ فَحَدَّثْنَاكُمْ فَأَذَعْتُمُ الْحَدِيثَ فَكَشَفْتُمْ قِنَاعَ السَّتْرِ وَلَمْ يَجْعَلِ الله لَهُ بَعْدَ ذَلِكَ وَقْتاً عِنْدَنَا وَيَمْحُو الله مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ قَالَ أَبُو حَمْزَةَ فَحَدَّثْتُ بِذَلِكَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ قَدْ كَانَ كَذَلِكَ.

1. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from al-Hassan ibn Mahbub from abu Hamza al-Thumali who has said the following. “I heard abu Ja’far (a. s.) say, “O Thabit, Allah, the Most Holy, the Most High, had set up a time limit for it in the year seventy but when al-Husayn (a. s.) was murdered Allah’s anger became more intense on the people on earth. He delayed it until one hundred forty. When then spoke to you about it and you publicized this hadith and disclosed the secret. Allah thereafter has not set up a time limit for it available with us. Allah deletes whatever He wants and establishes whatever He wants, with Him is the original book. Abu Hamza has said, “I narrated the above Hadith to abu ‘Abdallah (a. s.) and he said, “It was as you said.”

صحيح

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2407

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذْ دَخَلَ عَلَيْهِ مِهْزَمٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنْ هَذَا الامْرِ الَّذِي نَنْتَظِرُ مَتَى هُوَ فَقَالَ يَا مِهْزَمُ كَذَبَ الْوَقَّاتُونَ وَهَلَكَ الْمُسْتَعْجِلُونَ وَنَجَا الْمُسَلِّمُونَ.

2. Muhammad ibn Yahya has narrated from Salma ibn al-Khattab from Ali ibn Hassa’n from ‘Abd al-Rahman ibn al-Kathir who has said the following. “Once I was in the presence of abu ‘Abdallah (a. s.) that Mihzam came in and to The Imam (a. s.), ‘May Allah take my soul in service for your cause, enlighten me about this matter that we wait for (the rise of al-Mahdi with Divine authoriiity). When it will take place?” The Imam (a. s.) said, “O Mihzam, those who give it d definite time have lied, the expediting ones perish and salvation is for those who are submissive.”

ضعيف

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2408

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الْقَائِمِ (عَلَيْهِ السَّلام) فَقَالَ كَذَبَ الْوَقَّاتُونَ إِنَّا أَهْلُ بَيْتٍ لا نُوَقِّتُ.

3. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father form al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir who has said the following. “I asked abu ‘Abdallah (a. s.) , ‘I asked abu ‘Abdallah (a. s.) about al-Qa’im ((the one who will rise with Divine Authority) with divine power).’ He said, “Those who give it a definite time have spoken lies. We, Ahl al-Bayt, do not set a definite time.”

صحيح

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2409

4ـ أَحْمَدُ بِإِسْنَادِهِ قَالَ قَالَ أَبَى الله إِلا أَنْ يُخَالِفَ وَقْتَ الْمُوَقِّتِينَ.

4. Ahmad has narrated through his chain of narrators from the Imam (a. s.) the following. “Allah disdains to make the people’s time set for it (reappearance of the one who will rise with Divine Authority) to come true.”

مرسل

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2410

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لِهَذَا الامْرِ وَقْتٌ فَقَالَ كَذَبَ الْوَقَّاتُونَ كَذَبَ الْوَقَّاتُونَ كَذَبَ الْوَقَّاتُونَ إِنَّ مُوسَى (عَلَيْهِ السَّلام) لَمَّا خَرَجَ وَافِداً إِلَى رَبِّهِ وَاعَدَهُمْ ثَلاثِينَ يَوْماً فَلَمَّا زَادَهُ الله عَلَى الثَّلاثِينَ عَشْراً قَالَ قَوْمُهُ قَدْ أَخْلَفَنَا مُوسَى فَصَنَعُوا مَا صَنَعُوا فَإِذَا حَدَّثْنَاكُمُ الْحَدِيثَ فَجَاءَ عَلَى مَا حَدَّثْنَاكُمْ بِهِ فَقُولُوا صَدَقَ الله وَإِذَا حَدَّثْنَاكُمُ الْحَدِيثَ فَجَاءَ عَلَى خِلافِ مَا حَدَّثْنَاكُمْ بِهِ فَقُولُوا صَدَقَ الله تُؤْجَرُوا مَرَّتَيْنِ.

5. Al-Husayn ibn mmd has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Khazzaz from ‘Abd al-Karim ibn ‘Umar al-Khath‘ami from al-Fadl ibn Yasar who has said the following. “I asked abu Ja’far (a. s.), ‘Is there a definite time for this matter (the rise of al-Mahdi with Divine Authority)?” He said, “Those who set a definite time have lied, those who set a definite time have lied, those who set a definite time have lied. When Musa (Moses) came out to delegate before his lord and gave the people a definite time for his return and Allah added an other ten days his people said, ‘He has broken his promise.’” They then did what they did. When we say a hadith (make a statement to you) and if our hadith comes true you should say, “Allah has spoken the truth.” If we say a hadith to you ( make a statement) and if doe not come true, you should say, “Allah has spoken the truth.” You will be rewarded twice.”

ضعيف على المشهور

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2411

6ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ قَالَ لِي أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) الشِّيعَةُ تُرَبَّى بِالامَانِيِّ مُنْذُ مِائَتَيْ سَنَةٍ قَالَ وَقَالَ يَقْطِينٌ لابْنِهِ عَلِيِّ بْنِ يَقْطِينٍ مَا بَالُنَا قِيلَ لَنَا فَكَانَ وَقِيلَ لَكُمْ فَلَمْ يَكُنْ قَالَ فَقَالَ لَهُ عَلِيٌّ إِنَّ الَّذِي قِيلَ لَنَا وَلَكُمْ كَانَ مِنْ مَخْرَجٍ وَاحِدٍ غَيْرَ أَنَّ أَمْرَكُمْ حَضَرَ فَأُعْطِيتُمْ مَحْضَهُ فَكَانَ كَمَا قِيلَ لَكُمْ وَإِنَّ أَمْرَنَا لَمْ يَحْضُرْ فَعُلِّلْنَا بِالامَانِيِّ فَلَوْ قِيلَ لَنَا إِنَّ هَذَا الامْرَ لا يَكُونُ إِلا إِلَى مِائَتَيْ سَنَةٍ أَوْ ثَلاثِمِائَةِ سَنَةٍ لَقَسَتِ الْقُلُوبُ وَلَرَجَعَ عَامَّةُ النَّاسِ عَنِ الاسْلامِ وَلَكِنْ قَالُوا مَا أَسْرَعَهُ وَمَا أَقْرَبَهُ تَأَلُّفاً لِقُلُوبِ النَّاسِ وَتَقْرِيباً لِلْفَرَجِ.

6. Muhammad ibn Yahya and Ahmad ibn Muhammad ibn ’Idris have narrated from Muhammad ibn Ahmad from al-Sayyari from al-Hassan ibn Ali ibn Yaqtin from his brother from his father Ali ibn Yaqtin who has said the following. “Abu al-Hassan (a. s.) said to me, ‘The Shi‘a have live on hopes for two hundred years.’” The narrator has said that Yaqtin said to his son, Ali ibn Yaqtin, “We did not have to worry. What was said to us came true. What is said to you has not come true yet” Ali then said to him, “What was said to you and what is said to us all come from one source except that good news for you have come true and you received it pure. It was just as was said to be. The good news for us has not yet come true. We thus, entertain ourselves with hopes. If we would be told that it will take place after two or three hundred years our hearts will harden and the masses will turn back from Islam. However, they have said that it will come very soon and in near future to encourage people about the coming of the relief.”

ضعيف

Setting-up a Time Limit for the Reappearance of the Twelfth Imam (a.s.) an Antipathetic Issue - Hadith 2412

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الانْبَارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ ذَكَرْنَا عِنْدَهُ مُلُوكَ آلِ فُلانٍ فَقَالَ إِنَّمَا هَلَكَ النَّاسُ مِنِ اسْتِعْجَالِهِمْ لِهَذَا الامْرِ إِنَّ الله لا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ إِنَّ لِهَذَا الامْرِ غَايَةً يَنْتَهِي إِلَيْهَا فَلَوْ قَدْ بَلَغُوهَا لَمْ يَسْتَقْدِمُوا سَاعَةً وَلَمْ يَسْتَأْخِرُوا.

7. Al-Husayn ibn Muhammad has narrated from Ja’far ibn Muhammad from al-Qasim ibn ’Isma‘il al-Anbari from al-Hassan ibn Ali from Ibrahim ibn Mihzam from his father who has said the following. “We mention before abu ‘Abdallah (a. s.) the Kings from the descendants of so and so. The Imam (a. s.) said, “People have perished due to their haste for this matter ((the rise of al-Mahdi with Divine Authority). Allah does not expedite it because of the haste of people. For this matter (the rise of al-Mahdi with Divine Authority) there is a goal towards which it proceeds, Once they will reach that goal they then will not be able to move it forwards or backwards even by one hour.”

ضعيف

Refinement and Trial - Hadith 2413

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ وَعَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لَمَّا بُويِعَ بَعْدَ مَقْتَلِ عُثْمَانَ صَعِدَ الْمِنْبَرَ وَخَطَبَ بِخُطْبَةٍ ذَكَرَهَا يَقُولُ فِيهَا أَلا إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ الله نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالَّذِي بَعَثَهُ بِالْحَقِّ لَتُبَلْبَلُنَّ بَلْبَلَةً وَلَتُغَرْبَلُنَّ غَرْبَلَةً حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلاكُمْ وَأَعْلاكُمْ أَسْفَلَكُمْ وَلَيَسْبِقَنَّ سَبَّاقُونَ كَانُوا قَصَّرُوا وَلَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا وَالله مَا كَتَمْتُ وَسْمَةً وَلا كَذَبْتُ كَذِبَةً وَلَقَدْ نُبِّئْتُ بِهَذَا الْمَقَامِ وَهَذَا الْيَوْمِ.

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from ya‘qub al-Sarraj and Ali ibn Ri’ab from abu ‘Abdallah (a. s.) who has said the following. “When people pledged allegiance to Amir al-Mu’minin (a. s.) after the assassination of ‘Uthman he addressed the people from the pulpit and delivered a sermon (that abu ‘Abdallah (a. s.) mentioned). In this sermon he has said, “The time for your trial has returned in the same conditions as those of the day Allah sent his Prophet (s. a.). By the One Who has sent him with the truth that you will suffer hideous confusions, will be sifted thoroughly and turned upside down. Of the contestants those who were behind of others will overtake those who were ahead and those who were ahead of others (because of their shortcomings) will be left behind of those who once were behind of others. By Allah I have not concealed any of the marks therein nor have I spoken a lie. I was certainly, told about this place and this day.”

حسن

Refinement and Trial - Hadith 2414

2ـ مُحَمَّدُ بْنُ يَحْيَى وَالْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الانْبَارِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ أَمْرٍ قَدِ اقْتَرَبَ قُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَعَ الْقَائِمِ مِنَ الْعَرَبِ قَالَ نَفَرٌ يَسِيرٌ قُلْتُ وَالله إِنَّ مَنْ يَصِفُ هَذَا الامْرَ مِنْهُمْ لَكَثِيرٌ قَالَ لا بُدَّ لِلنَّاسِ مِنْ أَنْ يُمَحَّصُوا وَيُمَيَّزُوا وَيُغَرْبَلُوا وَيُسْتَخْرَجُ فِي الْغِرْبَالِ خَلْقٌ كَثِيرٌ.

2. Muhammad Yahya and al-Hassan ibn Muhammad have narrated from al-Qasim ibn ’Isma‘il al-Anbari from al-Husayn ibn Ali from abu al-Mighra’ from abu Yah Ya‘fur who has said the following. “I heard abu ‘Abdallah (a. s.) say as herein below, ‘Woe to the rebellious Arabs from the matter that is coming closer.’0” I then asked, May Allah take my soul in service for your cause, “How many people will be there with Al-Qa’im (the one who will rise with Divine Authority)?” The Imam (a. s.) said, “just a very few persons.” I then said, “Those who speak of this matter (the rise of al-Mahdi with Divine Authority) are quite many in number.” The Imam (a. s.) said, “People must be refined, distinguished and sifted. In the sifting process a great deal is taken out.”

ضعيف

Refinement and Trial - Hadith 2415

3ـ مُحَمَّدُ بْنُ يَحْيَى وَالْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّيْقَلِ عَنْ أَبِيهِ عَنْ مَنْصُورٍ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا مَنْصُورُ إِنَّ هَذَا الامْرَ لا يَأْتِيكُمْ إِلا بَعْدَ إِيَاسٍ وَلا وَالله حَتَّى تُمَيَّزُوا وَلا وَالله حَتَّى تُمَحَّصُوا وَلا وَالله حَتَّى يَشْقَى مَنْ يَشْقَى وَيَسْعَدَ مَنْ يَسْعَدُ.

3. Muhammad ibn Yahya and al-Hassan ibn Muhammad have narrated from Ja’far ibn Muhammad from al-Hassan ibn Muhammad al-Sayrafi from Ja’far ibn Muhammad al-Sayqal from his father from Mansur who has said the following. “Abu ‘Abdallah (a. s.) said to me, “O Mansur, this matter (the rise of al-Mahdi with Divine Authority) will not come to you before despair, and not, by Allah, before (your good ones are) distinguished (from evil ones) and not, by Allah, before you are refined and not, by Allah, before tuning to misfortune of those who act in evil and before reaching salvation of those who seek salvation.”

ضعيف أيضا

Refinement and Trial - Hadith 2416

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ الٓمٓ أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لا يُفْتَنُونَ ثُمَّ قَالَ لِي مَا الْفِتْنَةُ قُلْتُ جُعِلْتُ فِدَاكَ الَّذِي عِنْدَنَا الْفِتْنَةُ فِي الدِّينِ فَقَالَ يُفْتَنُونَ كَمَا يُفْتَنُ الذَّهَبُ ثُمَّ قَالَ يُخْلَصُونَ كَمَا يُخْلَصُ الذَّهَبُ.

4. A number of our people has narrated from Ahmad ibn Muhammad from Mu‘ammar ibn Khallad who has said the following: “I heard abu al-Hassan (a. s.) say, “Alif, Lam, Mim. Do people think they will not be tested because they say, “We have faith?” (29:1-2). Then he (a. s.) asked me, “What is al-Fitna (the Test)?” I said, “May Allah take my soul in service for your cause, in our opinion it is the test in religion.“ He (a. s.) replied, “They will be tested as gold is tested.” He (a. s.) then said, “They will be purified as gold is purified.”

صحيح

Refinement and Trial - Hadith 2417

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ رَفَعَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ حَدِيثَكُمْ هَذَا لَتَشْمَئِزُّ مِنْهُ قُلُوبُ الرِّجَالِ فَمَنْ أَقَرَّ بِهِ فَزِيدُوهُ وَمَنْ أَنْكَرَهُ فَذَرُوهُ إِنَّهُ لا بُدَّ مِنْ أَنْ يَكُونَ فِتْنَةٌ يَسْقُطُ فِيهَا كُلُّ بِطَانَةٍ وَوَلِيجَةٍ حَتَّى يَسْقُطَ فِيهَا مَنْ يَشُقُّ الشَّعْرَ بِشَعْرَتَيْنِ حَتَّى لا يَبْقَى إِلا نَحْنُ وَشِيعَتُنَا.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Sulayman ibn Salih in a Marfu‘ manner from abu Ja’far (a. s.) who has said the following. “Abu Ja‘far (a. s.) has said, ‘Your story (belief in the rise of al- Mahdi with Divine authority) causes apprehension in the hearts of people. Those who acknowledge it (belief in the rise of al- Mahdi with Divine authority) you should enlighten him further and those who would deny it you should leave them alone. There must come a period of trial in which all secrets and privacy will be no more even those who would like to split one piece of hair into two pieces to find a better argument would fall until no one would be left except we and our Shi‘a.”

مرفوع

Refinement and Trial - Hadith 2418

6ـ مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ قَالَ كُنْتُ أَنَا وَالْحَارِثُ بْنُ الْمُغِيرَةِ وَجَمَاعَةٌ مِنْ أَصْحَابِنَا جُلُوساً وَأَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَسْمَعُ كَلامَنَا فَقَالَ لَنَا فِي أَيِّ شَيْ‏ءٍ أَنْتُمْ هَيْهَاتَ هَيْهَاتَ لا وَالله لا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُغَرْبَلُوا لا وَالله لا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَحَّصُوا لا وَالله لا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا لا وَالله مَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ إِلا بَعْدَ إِيَاسٍ لا وَالله لا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى يَشْقَى مَنْ يَشْقَى وَيَسْعَدَ مَنْ يَسْعَدُ.

6. Muhammad ibn al-Hassan and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from Muhammad ibn Mansur al-Sayqal from his father who has said the following. “Once I, al-Harith ibn al-Mughira and a group of our people were in the presence of abu ‘Abdallah (a. s.) who could hear our conversations. He asked ask us, “What is the issue in your dialogue? It will not happen and it will never happen. By Allah, what you are looking to will not take place before you are sifted, by Allah, what you are longing for will not happen until you are refined, by Allah, what you are looking will not happen before you are distinguished, by Allah, what you looking for will not take place before you despair, by Allah, what you are looking to will not take place before misfortune would strike those who become unfortunate and before the fortunate ones attain salvation.”

ضعيف على المشهور

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2419

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الامْرُ أَوْ تَأَخَّرَ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘Learn who your Imam is. When you learn who he is then it will have no affect on you whether this matter (the rise of al-Mahdi with Divine Authority) will take place earlier or later.”

صحيح

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2420

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَقَالَ يَا فُضَيْلُ اعْرِفْ إِمَامَكَ فَإِنَّكَ إِذَا عَرَفْتَ إِمَامَكَ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الامْرُ أَوْ تَأَخَّرَ وَمَنْ عَرَفَ إِمَامَهُ ثُمَّ مَاتَ قَبْلَ أَنْ يَقُومَ صَاحِبُ هَذَا الامْرِ كَانَ بِمَنْزِلَةِ مَنْ كَانَ قَاعِداً فِي عَسْكَرِهِ لا بَلْ بِمَنْزِلَةِ مَنْ قَعَدَ تَحْتَ لِوَائِهِ قَالَ وَقَالَ بَعْضُ أَصْحَابِهِ بِمَنْزِلَةِ مَنِ اسْتُشْهِدَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Safwan ibn Yahya from Muhammad ibn Marwan from al-Fudayl ibn Yasar who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Holy, the Most High, “On the day when We call every nation with their leaders, Imams. .” (17:71). He said, “O Fudayl find out who your Imam is because when you will find out who your Imam is then whether this matter (the rise of al-Mahdi with Divine Authority) will take place earlier or later will not affect you at all. One who finds out who his Imam is and then dies before the rise of al-Mahdi with Divine Authority he will be just as those who are positioned in his army. In fact, just like those who have placed themselves under his banner.” The narrator has said that certain persons from his companions said, “He will be just like the martyrs in battle supporting the Messenger of Allah. “

ضعيف على المشهور

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2421

3ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ مَتَى الْفَرَجُ فَقَالَ يَا أَبَا بَصِيرٍ وَأَنْتَ مِمَّنْ يُرِيدُ الدُّنْيَا مَنْ عَرَفَ هَذَا الامْرَ فَقَدْ فُرِّجَ عَنْهُ لانْتِظَارِهِ.

3. Ali ibn Muhammad has narrated from in a Murfu‘ manner from Ali ibn Hamza from abu Basir who said: “I said to abu ‘Abdallah (a. s.), “May Allah take my soul in service for your cause, when will the relief come?” The Imam (a. s.) said, “O abu Basir, are you after the worldly gains? In fact, one who has established faith in this matter (the rise of al-Mahdi with Divine Authority) he has already experienced relief of expecting his (coming with Divine Authority).”

ضعيف على المشهور

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2422

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْخُزَاعِيِّ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَأَنَا أَسْمَعُ فَقَالَ تَرَانِي أُدْرِكُ الْقَائِمَ (عَلَيْهِ السَّلام) فَقَالَ يَا أَبَا بَصِيرٍ أَ لَسْتَ تَعْرِفُ إِمَامَكَ فَقَالَ إِي وَالله وَأَنْتَ هُوَ وَتَنَاوَلَ يَدَهُ فَقَالَ وَالله مَا تُبَالِي يَا أَبَا بَصِيرٍ أَلا تَكُونَ مُحْتَبِياً بِسَيْفِكَ فِي ظِلِّ رِوَاقِ الْقَائِمِ صَلَوَاتُ الله عَلَيْهِ.

4. Ali Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir from ’Isma‘il ibn Muhammad al-Khuza’Isma‘il who has said the following. “Abu basir askked abu ‘Abdallah (a. s.) and I was listening. ‘Do you think I will meet Al-Qa’im (a. s.) ?” The Imam (a. s.) said, “O abu Basir, ‘Do you not know who your Imam is?” He said, “By Allah, your are my Imam while holding his hand.” The Imam (a. s.) said, “Then you must worry for not leaning against your sword in the shadow of Al-Qa’im’s tent.”

مجهول

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2423

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ مَنْ مَاتَ وَلَيْسَ لَهُ إِمَامٌ فَمِيتَتُهُ مِيتَةُ جَاهِلِيَّةٍ وَمَنْ مَاتَ وَهُوَ عَارِفٌ لامَامِهِ لَمْ يَضُرَّهُ تَقَدَّمَ هَذَا الامْرُ أَوْ تَأَخَّرَ وَمَنْ مَاتَ وَهُوَ عَارِفٌ لامَامِهِ كَانَ كَمَنْ هُوَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ.

5. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Ni‘man from Muhammad ibn Marwan from al-Fudayl ibn Yasar who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘One who would die without having an Imam his death would like the death of ignorance. One who would die and would know who his Imam is then the coming of this matter (the rise of al-Mahdi with Divine Authority) earlier or later will not affect him at all. One who would knowing who his Imam is he would be like the one present with Al-Qa’im in his tents.”

مجهول

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2424

6ـ الْحُسَيْنُ بْنُ عَلِيٍّ الْعَلَوِيُّ عَنْ سَهْلِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعُرَنِيِّ عَنْ عَلِيِّ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ مَا ضَرَّ مَنْ مَاتَ مُنْتَظِراً لامْرِنَا أَلا يَمُوتَ فِي وَسَطِ فُسْطَاطِ الْمَهْدِيِّ وَعَسْكَرِهِ.

6. al-Husayn ibn Ali al-‘Alawi from Sahl ibn Jumhur from ‘Abd al-‘Azim Ibrahim ‘Abdallah al-Hassani fro al-Hassan ibn al-Husayn al-‘Arni from Ali from Ali ibn Hashim from his father from abu Ja‘far (a. s.) who has said the following. “One who would expecting the coming of our task (the rise of al-Mahdi with Divine Authority) he his not suffered any loss of not dying in the tents of al-Mahdi and in his army.”

مجهول

The rise of al-Mahdi with Divine Authority earlier or later will not affect one who has learned who his Imam is - Hadith 2425

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ اعْرِفِ الْعَلامَةَ فَإِذَا عَرَفْتَهُ لَمْ يَضُرَّكَ تَقَدَّمَ هَذَا الامْرُ أَوْ تَأَخَّرَ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَمَنْ عَرَفَ إِمَامَهُ كَانَ كَمَنْ كَانَ فِي فُسْطَاطِ الْمُنْتَظَرِ (عَلَيْهِ السَّلام )

7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Husayn ibn Sa‘id from Fudala ibn Ayyub from ‘Umar ibn Aban who has said the following. “I heard abu‘Abdallah (a. s.) say, ‘Find out (who the) sign (of Allah, the Imam) is. When you will find out and learn who he is then it will not harm you whether this matter (the rise of al-Mahdi with Divine Authority) will take place earlier or later. Allah, the Most Majestic, the Most gracious, has said, ““On the day when We call every nation with their leaders, Imams. .” (17:71). One who knows who his Imam is he would be just like the one who would present in the tents of al-Mahdi (a. s.).”

ضعيف على المشهور

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2426

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلامٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ قَوْلُ الله عَزَّ وَجَلَّ وَيَوْمَ الْقِيامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى الله وُجُوهُهُمْ مُسْوَدَّةٌ قَالَ مَنْ قَالَ إِنِّي إِمَامٌ وَلَيْسَ بِإِمَامٍ قَالَ قُلْتُ وَإِنْ كَانَ عَلَوِيّاً قَالَ وَإِنْ كَانَ عَلَوِيّاً قُلْتُ وَإِنْ كَانَ مِنْ وُلْدِ عَلِيِّ ابْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَالَ وَإِنْ كَانَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Salam from Sawra ibn kulayb who has said the following. “I asked abu Ja‘far (a. s.) about the words of Allah, the Most Majestic, the Most gracious, ‘On the Day of Judgment you will see the faces of those who had invented falsehood against God blackened. . .” (39:60). The Imam (a. s.) said, “It refers to whose who claim to be the Imam but in fact, is not the Imam.” I then asked, “Even if he would of the descendants of Ali (a. s.)?” He said, “Even if he would of the descendants of Ali (a. s.),.” I then asked, “Even if he would of the sons of Ali ibn abu Talib (a. s.) ?” He said, “even if he would be.”

ضعيف على المشهور

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2427

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنِ ادَّعَى الامَامَةَ وَلَيْسَ مِنْ أَهْلِهَا فَهُوَ كَافِرٌ.

2. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban from al-Fudayl from abu ‘Abdallah (a. s.) who has said the following. “Whoever would claim to be the Imam and in fact he would not be the Imam he would be a unbeliever.”

مجهول

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2428

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ وَيَوْمَ الْقِيامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى الله قَالَ كُلُّ مَنْ زَعَمَ أَنَّهُ إِمَامٌ وَلَيْسَ بِإِمَامٍ قُلْتُ وَإِنْ كَانَ فَاطِمِيّاً عَلَوِيّاً قَالَ وَإِنْ كَانَ فَاطِمِيّاً عَلَوِيّاً.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from mmd ibn Jumhur from ‘Abdallah ibn ‘Abd al-Rahman from al-Husayn ibn al-Mukhtar who has said the following. “I said to abu ‘Abdallah (a. s.) May Allah take my soul in service for your cause, what is the meaning of the words of Allah, ‘On the Day of Judgment you will see the faces of those who had invented falsehood against God blackened. . .”? (39:60). He said, “Itrefers to whoever would claim to be the Imam and, in fact, is not the Imam.” I then asked, “Even if he would a descendant of Fatima and Ali (a. s.)?” He said, “Yes, even if he would a descendant of Fatima and Ali (a. s.).”

مجهول

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2429

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ ثَلاثَةٌ لا يُكَلِّمُهُمُ الله يَوْمَ الْقِيَامَةِ وَلا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ مَنِ ادَّعَى إِمَامَةً مِنَ الله لَيْسَتْ لَهُ وَمَنْ جَحَدَ إِمَاماً مِنَ الله وَمَنْ زَعَمَ أَنَّ لَهُمَا فِي الاسْلامِ نَصِيباً.

4. A number of our people has narrated from Ahmad ibn Muhammad from al-Washsha’ from Dawud al-Himar from ibn abu Ya‘fur who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘On the Day of Judgment Allah will not speak to them, He will not purify them and for them there will be painful suffering. He said it three time. (He added) they are those who claim to be the Imam with Divine authority and, in fact, he is not so, those who reject the Imam who possesses Divine authority and those who think that the two has a share in Islam.”

مجهول

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2430

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ يَحْيَى أَخِي أُدَيْمٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله يَقُولُ إِنَّ هَذَا الامْرَ لا يَدَّعِيهِ غَيْرُ صَاحِبِهِ إِلا بَتَرَ الله عُمُرَهُ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from Yahya brother of ’daym from al-Walid ibn Subayh who has said the following. “I heard abu ‘Abdallah (a. s.) say, “No one claims this matter (Leadership with Divine Authority) other than one who possesses Divine authority except that Allah will cut his life short.”

ضعيف على المشهور معتب ر

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2431

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ أَشْرَكَ مَعَ إِمَامٍ إِمَامَتُهُ مِنْ عِنْدِ الله مَنْ لَيْسَتْ إِمَامَتُهُ مِنَ الله كَانَ مُشْرِكاً بِالله.

6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hussain from Muhammad ibn Sinan from Talha ibn Zayd from abu ‘Abdallah (a. s.) who said: “Whoever associates with an Imam whose Imamah is from Allah, while his Imamah not from Allah, then he is associating partners with Allah.”

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2432

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) رَجُلٌ قَالَ لِيَ اعْرِفِ الاخِرَ مِنَ الائِمَّةِ وَلا يَضُرُّكَ أَنْ لا تَعْرِفَ الاوَّلَ قَالَ فَقَالَ لَعَنَ الله هَذَا فَإِنِّي أُبْغِضُهُ وَلا أَعْرِفُهُ وَهَلْ عُرِفَ الاخِرُ إِلا بِالاوَّلِ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Mansur ibn Yunus from Muhammad ibn Muslim who has said the following. “I said to abu ‘Abdallah (a. s.), “A man said to me, “You must know the last of the Imams and it does not matter if you would not know the first of the Imams.” The narrator has said that the Imam (a. s.) said, “May Allah condemn this. I am angry with him and I do not know him. How can the last Imam be recognized except through the first Imam?”

موثق

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2433

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ قَالَ سَأَلْتُ الشَّيْخَ عَنِ الائِمَّةِ (عَلَيْهِ السَّلام) قَالَ مَنْ أَنْكَرَ وَاحِداً مِنَ الاحْيَاءِ فَقَدْ أَنْكَرَ الامْوَاتَ.

8. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn mmd from Muhammad ibn Jumhur from Safwan from ibn Maskan who has said the following. “I the Shaykh (Musa al-Kadhim (a. s.) about the Imams. He said, ‘Whoever would reject any of the living Imams he has rejected the Imams who have passed away also.”

ضعيف

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2434

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي وَهْبٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَإِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا وَالله أَمَرَنا بِها قُلْ إِنَّ الله لا يَأْمُرُ بِالْفَحْشاءِ أَ تَقُولُونَ عَلَى الله ما لا تَعْلَمُونَ قَالَ فَقَالَ هَلْ رَأَيْتَ أَحَداً زَعَمَ أَنَّ الله أَمَرَ بِالزِّنَا وَشُرْبِ الْخَمْرِ أَوْ شَيْ‏ءٍ مِنْ هَذِهِ الْمَحَارِمِ فَقُلْتُ لا فَقَالَ مَا هَذِهِ الْفَاحِشَةُ الَّتِي يَدَّعُونَ أَنَّ الله أَمَرَهُمْ بِهَا قُلْتُ الله أَعْلَمُ وَوَلِيُّهُ قَالَ فَإِنَّ هَذَا فِي أَئِمَّةِ الْجَوْرِ ادَّعَوْا أَنَّ الله أَمَرَهُمْ بِالائْتِمَامِ بِقَوْمٍ لَمْ يَأْمُرْهُمُ الله بِالائْتِمَامِ بِهِمْ فَرَدَّ الله ذَلِكَ عَلَيْهِمْ فَأَخْبَرَ أَنَّهُمْ قَدْ قَالُوا عَلَيْهِ الْكَذِبَ وَسَمَّى ذَلِكَ مِنْهُمْ فَاحِشَةً.

9. A number of our people has narrated Ahmad ibn Muhammad from al-Hassan ibn Sa‘id from Wahab from mmd ibn Mansur who has said the following. “I asked (the Imam (a. s.) about the words of Allah, the Most Majestic, the Most gracious, ‘When (The faithless) commit indecent acts they say, “We found our fathers doing this and God has commanded us to do the same.” (Muhammad) tell them that God does not command anyone to commit indecency. Do you speak for God, saying things of which you have no knowledge? (7:28) The Imam (a. s.) said, “Have you come across any one who would think that Allah has commanded to commit indecent acts, drink wine or other such unlawful things?” I said, “No, I have not done so.” He then said, “What is this indecent act that they claim to have committed because of the command of Allah?” I said, “Allah knows best and His deputy also knows.” He said, “This is found in the unjust Imams. They claim that Allah has commanded them to lead their people and, in fact, Allah has not given them any command to follow them. Allah, thus, has refuted them and has informed (others) that they have spoke lies against Him and their act as such is called an indecent one.”

مجهول

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2435

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي وَهْبِ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُ عَبْداً صَالِحاً عَنْ قَوْلِ الله عَزَّ وَجَلَّ قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَما بَطَنَ قَالَ فَقَالَ إِنَّ الْقُرْآنَ لَهُ ظَهْرٌ وَبَطْنٌ فَجَمِيعُ مَا حَرَّمَ الله فِي الْقُرْآنِ هُوَ الظَّاهِرُ وَالْبَاطِنُ مِنْ ذَلِكَ أَئِمَّةُ الْجَوْرِ وَجَمِيعُ مَا أَحَلَّ الله تَعَالَى فِي الْكِتَابِ هُوَ الظَّاهِرُ وَالْبَاطِنُ مِنْ ذَلِكَ أَئِمَّةُ الْحَقِّ.

10. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Wahab from Muhammad ibn Mansur who has said the following. “I asked the virtuous servant of the Lord about the words of Allah, the Most Majestic, the Most gracious, “(Muhammad), tell them, “My Lord has only prohibited indecent acts committed in public or in secret,. .” (7:33) The narrator has said that the Imam (a. s.) then said, “The Quran has an apparent essence and a hidden essence. All that Allah has made unlawful in the Quran is apparent and hidden facts in this (category) are the unjust Imams. All that Allah has made lawful in the book is apparent and the hidden facts in it (category) are the Imams of the truth (Leaders with Divine Authority).”

مجهول

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2436

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ جَابِرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ الله أَنْداداً يُحِبُّونَهُمْ كَحُبِّ الله قَالَ هُمْ وَالله أَوْلِيَاءُ فُلانٍ وَفُلانٍ اتَّخَذُوهُمْ أَئِمَّةً دُونَ الامَامِ الَّذِي جَعَلَهُ الله لِلنَّاسِ إِمَاماً فَلِذَلِكَ قَالَ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لله جَمِيعاً وَأَنَّ الله شَدِيدُ الْعَذابِ. إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذابَ وَتَقَطَّعَتْ بِهِمُ الاسْبابُ. وَقالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا كَذلِكَ يُرِيهِمُ الله أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَما هُمْ بِخارِجِينَ مِنَ النَّارِ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هُمْ وَالله يَا جَابِرُ أَئِمَّةُ الظَّلَمَةِ وَأَشْيَاعُهُمْ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Umar ibn Thabit from Jabir who has said the following. “I asked abu Ja‘far (a. s.) about the words of Allah, the Most Majestic, the Most gracious, “Some people consider certain things equal to God and love them just as one should love God. . .” (2:165) The Imam (a. s.) said, “They, by Allah, are the friends of so and so and so and so whom they have taken as their Imams and not the Imam, Leaders with Divine Authority, who are appoint for people as su Ch For this reason He has said, “. . Had the unjust been able to reflect about their condition, when facing the torment, they would have had no doubt that to God belongs All-power and that He is stern in His retribution. (2:165) When the leaders see the torment and lose all their resources, they will denounce their followers (2:166). The followers will say, “Had we had the chance we also would have denounced our leaders.” That is how God will show them their regrettable deeds. They will not be able to escape from hell fire.” (2:167).) Then abu Ja‘far (a. s.) said, “By Allah, O Jabir, they are the unjust Imams and their followers.”

مجهول

The case of those who would claim to be the Imam but is not qualified, the case of those who would reject all or some of the Imams and the case of those who argue in support of one who is not a qualified Imam. - Hadith 2437

12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ عَنْ عَلِيِّ بْنِ مَيْمُونٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ ثَلاثَةٌ لا يَنْظُرُ الله إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ مَنِ ادَّعَى إِمَامَةً مِنَ الله لَيْسَتْ لَهُ وَمَنْ جَحَدَ إِمَاماً مِنَ الله وَمَنْ زَعَمَ أَنَّ لَهُمَا فِي الاسْلامِ نَصِيباً.

12. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from abu Dawud al-Mustariqq from Ali ibn Maymun from ibn abu Ya‘fur who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘There will be three kinds of people to whom Allah will not look on the Day of Judgment, will not purify them and they will suffer pain full punishments. They are those who claim to be the Imam with authority from Allah, those who would reject the Imam, Leader with Divine Authority and those who think that for the two there is a share in Islam.”

ضعيف على المشهور

The case of those who would accept the religion of Allah but without accepting the Imam, Leader with Divine Authority - Hadith 2438

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ الله قَالَ يَعْنِي مَنِ اتَّخَذَ دِينَهُ رَأْيَهُ بِغَيْرِ إِمَامٍ مِنْ أَئِمَّةِ الْهُدَى.

1. A number of our people has narrated from Ahmad ibn Muhammad (from) ibn abu Nasr from abu al-Hassan (a. s.) who has said the following. “The words of Allah, the Most Majestic, the Most gracious, “Who strays more than one who follows his desires without guidance from God?. . “(28:50) The Imam (a. s.), “It refers to those who take their own opinions as their religion without an Imam from the Imams of guidance (Leadership with Divine Authority).”

صحيح

The case of those who would accept the religion of Allah but without accepting the Imam, Leader with Divine Authority - Hadith 2439

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ كُلُّ مَنْ دَانَ الله بِعِبَادَةٍ يُجْهِدُ فِيهَا نَفْسَهُ وَلا إِمَامَ لَهُ مِنَ الله فَسَعْيُهُ غَيْرُ مَقْبُولٍ وَهُوَ ضَالٌّ مُتَحَيِّرٌ وَالله شَانِئٌ لاعْمَالِهِ وَمَثَلُهُ كَمَثَلِ شَاةٍ ضَلَّتْ عَنْ رَاعِيهَا وَقَطِيعِهَا فَهَجَمَتْ ذَاهِبَةً وَجَائِيَةً يَوْمَهَا فَلَمَّا جَنَّهَا اللَّيْلُ بَصُرَتْ بِقَطِيعٍ مَعَ غَيْرِ رَاعِيهَا فَحَنَّتْ إِلَيْهَا وَاغْتَرَّتْ بِهَا فَبَاتَتْ مَعَهَا فِي رَبَضَتِهَا فَلَمَّا أَنْ سَاقَ الرَّاعِي قَطِيعَهُ أَنْكَرَتْ رَاعِيَهَا وَقَطِيعَهَا فَهَجَمَتْ مُتَحَيِّرَةً تَطْلُبُ رَاعِيَهَا وَقَطِيعَهَا فَبَصُرَتْ بِغَنَمٍ مَعَ رَاعِيهَا فَحَنَّتْ إِلَيْهَا وَاغْتَرَّتْ بِهَا فَصَاحَ بِهَا الرَّاعِي الْحَقِي بِرَاعِيكِ وَقَطِيعِكِ فَإِنَّكِ تَائِهَةٌ مُتَحَيِّرَةٌ عَنْ رَاعِيكِ وَقَطِيعِكِ فَهَجَمَتْ ذَعِرَةً مُتَحَيِّرَةً نَادَّةً لا رَاعِيَ لَهَا يُرْشِدُهَا إِلَى مَرْعَاهَا أَوْ يَرُدُّهَا فَبَيْنَا هِيَ كَذَلِكَ إِذَا اغْتَنَمَ الذِّئْبُ ضَيْعَتَهَا فَأَكَلَهَا وَكَذَلِكَ وَالله يَا مُحَمَّدُ مَنْ أَصْبَحَ مِنْ هَذِهِ الامَّةِ لا إِمَامَ لَهُ مِنَ الله جَلَّ وَعَزَّ ظَاهِراً عَادِلاً أَصْبَحَ ضَالاً تَائِهاً وَإِنْ مَاتَ عَلَى هَذِهِ الْحَالِ مَاتَ مِيتَةَ كُفْرٍ وَنِفَاقٍ وَاعْلَمْ يَا مُحَمَّدُ إِنَّ أَئِمَّةَ الْجَوْرِ وَأَتْبَاعَهُمْ لَمَعْزُولُونَ عَنْ دِينِ الله قَدْ ضَلُّوا وَأَضَلُّوا فَأَعْمَالُهُمُ الَّتِي يَعْمَلُونَهَا كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى شَيْ‏ءٍ ذَلِكَ هُوَ الضَّلالُ الْبَعِيدُ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following. “I heard abu Ja‘far (a. s.) say, ‘Whoever follows the religion of Allah worshipping assiduously without an Imam, Leader with Divine Authority his toil will not be acceptable. In fact, he is lost and confused and Allah disdains his deeds. Such person’s case and example is like a sheep that has lost the shepherd and the flock that runs back and forth the whole day. As the night would fall that sheep would see a flock of sheep with a shepherd. The (lost) sheep would then join the flock affectionately that in fact is only a deception. The sheep would pass the night in their shelter but when the shepherd would lead the flock to the pasture the lost sheep would feel lost and away from the flock and the shepherd,. thus, run back and forth in search of the flock and the shepherd. Then it would find a flock of sheep with a shepherd and affectionately join them but, in fact, suffer a deception. This shepherd would shout at the lost sheep saying, “Go and find your own flock and shepherd you are lost, confused and without a flock and shepherd. The lost sheep then would run back and forth in confusion, fear and frustration without a shepherd to guide to the pasture and to the shelter. While the lost sheep is in such confusion a wolf would seize the opportunity and would kill the lost sheep for food. Thus, by Allah, O Muhammad is the case of a person from this ’Umma (nation) who would live without an Imam (Leader with Divine Authority) from Allah, the Most Majestic, the Most gracious, who is clearly supported with evidence and is just in his dealings. A person without such Imam is lost and confused and if he would die in such condition his death would be like dying in disbelief and hypocrisy. O Muhammad, bear in mind properly that the unjust Imams and their followers are far away from the religion of Allah. They are lost and misleading. Their deeds that they do are like the dust blown by the winds away in a windy day which, would go out of hand without benefits. Thus is straying far away from the truth.”

صحيح

The case of those who would accept the religion of Allah but without accepting the Imam, Leader with Divine Authority - Hadith 2440

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ الله بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لا يَتَوَلَّوْنَكُمْ وَيَتَوَلَّوْنَ فُلاناً وَفُلاناً لَهُمْ أَمَانَةٌ وَصِدْقٌ وَوَفَاءٌ وَأَقْوَامٌ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الامَانَةُ وَلا الْوَفَاءُ وَالصِّدْقُ قَالَ فَاسْتَوَى أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) جَالِساً فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لا دِينَ لِمَنْ دَانَ الله بِوَلايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ الله وَلا عَتْبَ عَلَى مَنْ دَانَ بِوَلايَةِ إِمَامٍ عَادِلٍ مِنَ الله قُلْتُ لا دِينَ لاولَئِكَ وَلا عَتْبَ عَلَى هَؤُلاءِ قَالَ نَعَمْ لا دِينَ لاولَئِكَ وَلا عَتْبَ عَلَى هَؤُلاءِ ثُمَّ قَالَ أَ لا تَسْمَعُ لِقَوْلِ الله عَزَّ وَجَلَّ الله وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَالْمَغْفِرَةِ لِوَلايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ الله وَقَالَ وَالَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الاسْلامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ الله عَزَّ وَجَلَّ خَرَجُوا بِوَلايَتِهِمْ إِيَّاهُ مِنْ نُورِ الاسْلامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ الله لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ.

3. A number of our people has narrated from Ahmad Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd ‘Aziz al-‘Abdi from ‘Abdallah ibn abu Ya‘fur who has said the following. “I said to abu ‘Abdallah (a. s.). ’I meet people and it increases my wonders when I find people who do not consider you as their guardians and Imams but they consider so and so as their Imam. However, they are trustworthy, truthful and loyal. I also find people who consider you as their guardian and Imam but are not that trustworthy, loyal and truthful.” The narrator has said that abu ‘Abdallah (a. s.) then sat in an upright position and turned to me as if with anger and then said, “One follows the religion of Allah under the guardianship of an unjust Imam who possesses no Divine authority, he has no religion. There is no blame for the one who follows the religion of Allah under the guardianship of an Imam who is just in his dealings (possesses Divine authority).” I then said, “Yes, these have no religion and these will face no blame.” The Imam (a. s.) said, “That is correct “these have no religion and these will face no blame.” Then the Imam (a. s.) said, “Have you not heard the words of Allah, the Most Majestic, the Most gracious, “God is the Guardian of the believers and it is He who takes them out of darkness into light. .” (2:257) It means that He takes them out of the darkness of sins to the light of repentance and forgiveness because of their love for and their being under the guardianship of the just Imams who possess Divine authority. He has also said, “The Devil is the guardian of those who deny the Truth and he leads them from light to darkness.. .” (2:257) It means that they were in the light of Islam but when they accepted the guardianship and the leadership of every unjust Imam who possessed no authority from Allah, the Most Majestic, the Most gracious, their guardianship took them out of the light of Islam to the darkness of disbelief. Allah then made it necessary for them to suffer in fire along with the unbelievers. “These are the dwellers of hell wherein they will live forever.” (2:257)

ضعيف

The case of those who would accept the religion of Allah but without accepting the Imam, Leader with Divine Authority - Hadith 2441

4ـ وَعَنْهُ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ الله تَبَارَكَ وَتَعَالَى لاعَذِّبَنَّ كُلَّ رَعِيَّةٍ فِي الاسْلامِ دَانَتْ بِوَلايَةِ كُلِّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ الله وَإِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا بَرَّةً تَقِيَّةً وَلاعْفُوَنَّ عَنْ كُلِّ رَعِيَّةٍ فِي الاسْلامِ دَانَتْ بِوَلايَةِ كُلِّ إِمَامٍ عَادِلٍ مِنَ الله وَإِنْ كَانَتِ الرَّعِيَّةُ فِي أَنْفُسِهَا ظَالِمَةً مُسِيئَةً.

4. He has narrated from Hisham ibn Salim from Habib al-Sajistani from abu Ja‘far (a. s.) who has said the following. “Allah, the Most Holy, the Most High, has said, ’I will cause to suffer punishment all those who live a religious life in Islam under the guardianship of unjust Imams who possesses no authority from Allah even though such followers would be virtuous and pious in their deeds. I will forgive all those who live a religious life in Islamunder the guardianship of an Imam who is just in his dealings and possess authority from Allah even though such followers in their dealings would be unjust sinners.”

صحيح

The case of those who would accept the religion of Allah but without accepting the Imam, Leader with Divine Authority - Hadith 2442

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله لا يَسْتَحْيِي أَنْ يُعَذِّبَ أُمَّةً دَانَتْ بِإِمَامٍ لَيْسَ مِنَ الله وَإِنْ كَانَتْ فِي أَعْمَالِهَا بَرَّةً تَقِيَّةً وَإِنَّ الله لَيَسْتَحْيِي أَنْ يُعَذِّبَ أُمَّةً دَانَتْ بِإِمَامٍ مِنَ الله وَإِنْ كَانَتْ فِي أَعْمَالِهَا ظَالِمَةً مُسِيئَةً.

5. Ali ibn Muhammad has narrated from ibn Jumhur from his father from Safwan from ibn Maskan from ‘Abdallah ibn Sinan from abu ‘Abdallah (a. s.) who has said the following. “Allah will not be ashamed to punish an ’Umma (nation) who has lived a religious lile under the guardianship of an unjust Imam who has said the following. would possess no authority form Allah even though such people would be virtuous and pious in their deeds. However, Allah will be ashamed to punish a people who lived a religious life under the guardianship of an Imam who is just in his dealings and possesses authority from Allah even though they would be unjust in their dealings and have committed sins.”

ضعيف

The Case of those who would Die without having an Imam from the Imams of Guidance - Hadith 2443

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ ابْتَدَأَنَا أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَوْماً وَقَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ مَاتَ وَلَيْسَ عَلَيْهِ إِمَامٌ فَمِيتَتُهُ مِيتَةُ جَاهِلِيَّةٍ فَقُلْتُ قَالَ ذَلِكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ إِي وَالله قَدْ قَالَ قُلْتُ فَكُلُّ مَنْ مَاتَ وَلَيْسَ لَهُ إِمَامٌ فَمِيتَتُهُ مِيتَةُ جَاهِلِيَّةٍ قَالَ نَعَمْ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘Aidh from ibn ’Udhayna from al-al-Fudayl ibn Yasar who has said the following. “ One day abu ‘Abdallah (a. s.) initiated to speak to us and said, ‘The Messenger of Allah has said, “Whoever would die and is not under the (guardianship) of the Imam his death would be like a death in ignorance.” The narrator has said that I asked, “Is that what the Messenger of Allah has said?” The Imam (a. s.) said, “Yes, by Allah, he has said so.” I then said, “Do all who die without acknowledging the Imam die as if died in ignorance (without religion)?” The Imam (a. s.) said, “Yes, that is right.”

ضعيف على المشهور

The Case of those who would Die without having an Imam from the Imams of Guidance - Hadith 2444

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ حَدَّثَنِي عَبْدُ الْكَرِيمِ بْنُ عَمْرٍو عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ مَاتَ وَلَيْسَ لَهُ إِمَامٌ فَمِيتَتُهُ مِيتَةُ جَاهِلِيَّةٍ قَالَ قُلْتُ مِيتَةُ كُفْرٍ قَالَ مِيتَةُ ضَلالٍ قُلْتُ فَمَنْ مَاتَ الْيَوْمَ وَلَيْسَ لَهُ إِمَامٌ فَمِيتَتُهُ مِيتَةُ جَاهِلِيَّةٍ فَقَالَ نَعَمْ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ who has said that ‘Abd al-Karim ibn ‘Amr narrated to me from ibn abu Ya‘fur who has said the following. “I asked abu ‘Abdallah (a. s.) about the words the Messenger of Allah. ““Whoever would die and is not under the (guardianship) of the Imam his death would be like a death in ignorance.” The narrator has said I then asked, “Is it death in disbelief (in religion)?” He said, “It is death in error .” I then said, “Thus, whoever would die today and would not have an Imam would his death be considered as if he has died in ignorance (without religion)?” He said, “Yes, that is true.”

ضعيف على المشهور

The Case of those who would Die without having an Imam from the Imams of Guidance - Hadith 2445

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْفُضَيْلِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ مَاتَ لا يَعْرِفُ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً قَالَ نَعَمْ قُلْتُ جَاهِلِيَّةً جَهْلاءَ أَوْ جَاهِلِيَّةً لا يَعْرِفُ إِمَامَهُ قَالَ جَاهِلِيَّةَ كُفْرٍ وَنِفَاقٍ وَضَلالٍ.

3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-Fudayl from al-Harith ibn al-Mughira who said: “I said to Abu ‘Abdillah (a. s.): ‘the Messenger of Allah (sw) said, "Whoever dies and does not know his Imam dies the death of ignorance." He (the Imam) replied in the affirmative. I asked, "Is it the death of ignorance (in the sense) of being ignorant or is it the death of ignorance in not knowing his Imam?" He replied, "(It is the death of) ignorance in terms of disbelief, hypocrisy, and misguidance."“

صحيح

The Case of those who would Die without having an Imam from the Imams of Guidance - Hadith 2446

4ـ بَعْضُ أَصْحَابِنَا عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ مَالِكِ بْنِ عَامِرٍ عَنِ الْمُفَضَّلِ بْنِ زَائِدَةَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ دَانَ الله بِغَيْرِ سَمَاعٍ عَنْ صَادِقٍ أَلْزَمَهُ الله الْبَتَّةَ إِلَى الْعَنَاءِ وَمَنِ ادَّعَى سَمَاعاً مِنْ غَيْرِ الْبَابِ الَّذِي فَتَحَهُ الله فَهُوَ مُشْرِكٌ وَذَلِكَ الْبَابُ الْمَأْمُونُ عَلَى سِرِّ الله الْمَكْنُونِ.

4. Certain persons of our people have narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Malik ibn ‘Amir from al-Mufaddal ibn Za’id from al-Mufaddal ibn ‘Umar who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘Whoever would follow the religion of Allah without hearing (instructions) from a truthful (Imam) person Allah will cause him, inevitably, to suffer hardships. Whoever would claim to have heard from a source other than the one Allah has opened for him, he will be considered as polytheist. The source and door that Allah has opened is the one that trustworthy in the matters of the hidden secrets of Allah.”

مختلف فيه ضعيف على المشهور

The case of those who have recognized Ahl al-Bayt and those who have ignored them - Hadith 2447

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ إِنَّ عَلِيَّ بْنَ عَبْدِ الله بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَامْرَأَتَهُ وَبَنِيهِ مِنْ أَهْلِ الْجَنَّةِ ثُمَّ قَالَ مَنْ عَرَفَ هَذَا الامْرَ مِنْ وُلْدِ عَلِيٍّ وَفَاطِمَةَ (عليها السلام) لَمْ يَكُنْ كَالنَّاسِ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sulayman ibn Ja‘far who has said the following. “I heards al-Rida (a. s.) saying, “Ali ibn ‘Abdallah (or ‘Ubaydallah)ibn al-Husayn ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a. s.), his wife and childred are of the people of paradise.” He then said, “Whoever would recognize this matter (Leadership with Divine Authority) in the descendants of Ali and Fatima (a. s.) he would not be like the people.”

صحيح

The case of those who have recognized Ahl al-Bayt and those who have ignored them - Hadith 2448

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي الْوَشَّاءُ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ عُمَرَ الْحَلالُ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) أَخْبِرْنِي عَمَّنْ عَانَدَكَ وَلَمْ يَعْرِفْ حَقَّكَ مِنْ وُلْدِ فَاطِمَةَ هُوَ وَسَائِرُ النَّاسِ سَوَاءٌ فِي الْعِقَابِ فَقَالَ كَانَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَقُولُ عَلَيْهِمْ ضِعْفَا الْعِقَابِ.

2- Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad who has said that al-Washsha’ said that Ahmad ibn ‘Umar al-Halal said: “I asked abi al-Hasan (a. s): Inform me about those who, as a descendant of Fatima, opposed you and did not know your right, would his punishment be the same as the rest of other people?” He replied, “Ali ibn al-Husayn (a. s.) used to say that their punishment will twice as much.”

ضعيف على المشهور

The case of those who have recognized Ahl al-Bayt and those who have ignored them - Hadith 2449

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِسْمَاعِيلَ الْمِيثَمِيُّ قَالَ حَدَّثَنَا رِبْعِيُّ بْنُ عَبْدِ الله قَالَ قَالَ لِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَبْدِ الله قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الْمُنْكِرُ لِهَذَا الامْرِ مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ سَوَاءٌ فَقَالَ لِي لا تَقُلِ الْمُنْكِرُ وَلَكِنْ قُلِ الْجَاحِدُ مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ قَالَ أَبُو الْحَسَنِ فَتَفَكَّرْتُ فِيهِ فَذَكَرْتُ قَوْلَ الله عَزَّ وَجَلَّ فِي إِخْوَةِ يُوسُفَ فَعَرَفَهُمْ وَهُمْ لَهُ مُنْكِرُونَ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Rashid who has that reported to us Ali ibn ’Isma‘il al-Maythami who has said that narrated to us Rabi’i ibn ‘Abdallah who has said that said to him ‘Abd al-Rahman ibn abu ‘Abdallah the following. “I said to abu ‘Abdallah (a. s.), ‘are those who are ignorant of this matter (Leadership with Divine Authority) of the descendants of Hashim and others the same?” He said to me, “Do not say, “al-Munkir” (ignorant) but say al-Jahid (rejecter ) of the descendants of Hashim and other people.” Abu al-Hassan has said I thought about it and then I recalled the words of Allah, the Most Majestic, the Most gracious, about the brothers of Yusuf (Joseph) “He recognized them but they were ignorant about him.” (12:58)

ضعيف

The case of those who have recognized Ahl al-Bayt and those who have ignored them - Hadith 2450

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) قُلْتُ لَهُ الْجَاحِدُ مِنْكُمْ وَمِنْ غَيْرِكُمْ سَوَاءٌ فَقَالَ الْجَاحِدُ مِنَّا لَهُ ذَنْبَانِ وَالْمُحْسِنُ لَهُ حَسَنَتَانِ.

4. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following. “I asked al-Rida (a. s.), ‘Are those who reject you from your own people and other such people the same?” He replied, “Those of our own people who would reject us (our Leadership with Divine Authority) would be considered as having committed twice as much sin and the good deed from our own people who are virtuous would also considered as of twice as much value.”

صحيح

The Obligation and Duty of the People at the Time of the Passing away of the Imam (a.s.) - Hadith 2451

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذَا حَدَثَ عَلَى الامَامِ حَدَثٌ كَيْفَ يَصْنَعُ النَّاسُ قَالَ أَيْنَ قَوْلُ الله عَزَّ وَجَلَّ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ قَالَ هُمْ فِي عُذْرٍ مَا دَامُوا فِي الطَّلَبِ وَهَؤُلاءِ الَّذِينَ يَنْتَظِرُونَهُمْ فِي عُذْرٍ حَتَّى يَرْجِعَ إِلَيْهِمْ أَصْحَابُهُمْ.

1. Muhammad ibn Yahya has narrated from Muhammad b. al-Hussain from Safwan from Ya‘qub ibn Shu‘ayb who said the following: “I asked Abu ‘Abdallah (a. s.), ‘If something would happen to the Imam what should then the people do?” The Imam (a. s.) said, “Where are the words of Allah, the Most Majestic, the Most Gracious, ‘Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.’” (9:122) The Imam (a. s.) said, “They will have good reason to be excused as long as they are searching also those who wait for them until they complete their religious education and return back to them.”

صحيح

The Obligation and Duty of the People at the Time of the Passing away of the Imam (a.s.) - Hadith 2452

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ حَدَّثَنَا حَمَّادٌ عَنْ عَبْدِ الاعْلَى قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الْعَامَّةِ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ مَنْ مَاتَ وَلَيْسَ لَهُ إِمَامٌ مَاتَ مِيتَةً جَاهِلِيَّةً فَقَالَ الْحَقُّ وَالله قُلْتُ فَإِنَّ إِمَاماً هَلَكَ وَرَجُلٌ بِخُرَاسَانَ لا يَعْلَمُ مَنْ وَصِيُّهُ لَمْ يَسَعْهُ ذَلِكَ قَالَ لا يَسَعُهُ إِنَّ الامَامَ إِذَا هَلَكَ وَقَعَتْ حُجَّةُ وَصِيِّهِ عَلَى مَنْ هُوَ مَعَهُ فِي الْبَلَدِ وَحَقُّ النَّفْرِ عَلَى مَنْ لَيْسَ بِحَضْرَتِهِ إِذَا بَلَغَهُمْ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ. قُلْتُ فَنَفَرَ قَوْمٌ فَهَلَكَ بَعْضُهُمْ قَبْلَ أَنْ يَصِلَ فَيَعْلَمَ قَالَ إِنَّ الله جَلَّ وَعَزَّ يَقُولُ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهاجِراً إِلَى الله وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى الله قُلْتُ فَبَلَغَ الْبَلَدَ بَعْضُهُمْ فَوَجَدَكَ مُغْلَقاً عَلَيْكَ بَابُكَ وَمُرْخًى عَلَيْكَ سِتْرُكَ لا تَدْعُوهُمْ إِلَى نَفْسِكَ وَلا يَكُونُ مَنْ يَدُلُّهُمْ عَلَيْكَ فَبِمَا يَعْرِفُونَ ذَلِكَ. قَالَ‏ بِكِتَابِ الله الْمُنْزَلِ قُلْتُ فَيَقُولُ الله جَلَّ وَعَزَّ كَيْفَ قَالَ أَرَاكَ قَدْ تَكَلَّمْتَ فِي هَذَا قَبْلَ الْيَوْمِ قُلْتُ أَجَلْ قَالَ فَذَكِّرْ مَا أَنْزَلَ الله فِي علي (عَلَيْهِ السَّلام) وَمَا قَالَ لَهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي حَسَنٍ وَحُسَيْنٍ (عَلَيْهما السَّلام) وَمَا خَصَّ الله بِهِ عَلِيّاً (عَلَيْهِ السَّلام) وَمَا قَالَ فِيهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ وَصِيَّتِهِ إِلَيْهِ وَنَصْبِهِ إِيَّاهُ وَمَا يُصِيبُهُمْ وَإِقْرَارِ الْحَسَنِ وَالْحُسَيْنِ بِذَلِكَ وَوَصِيَّتِهِ إِلَى الْحَسَنِ وَتَسْلِيمِ الْحُسَيْنِ لَهُ بِقَوْلِ الله النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْواجُهُ أُمَّهاتُهُمْ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله قُلْتُ فَإِنَّ النَّاسَ تَكَلَّمُوا فِي ابي جعفر (عَلَيْهِ السَّلام) وَيَقُولُونَ كَيْفَ تَخَطَّتْ مِنْ وُلْدِ أَبِيهِ مَنْ لَهُ مِثْلُ قَرَابَتِهِ وَمَنْ هُوَ أَسَنُّ مِنْهُ وَقَصُرَتْ عَمَّنْ هُوَ أَصْغَرُ مِنْهُ فَقَالَ يُعْرَفُ صَاحِبُ هَذَا الامْرِ بِثَلاثِ خِصَالٍ لا تَكُونُ فِي غَيْرِهِ هُوَ أَوْلَى النَّاسِ بِالَّذِي قَبْلَهُ وَهُوَ وَصِيُّهُ وَعِنْدَهُ سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَوَصِيَّتُهُ وَذَلِكَ عِنْدِي لا أُنَازَعُ فِيهِ قُلْتُ إِنَّ ذَلِكَ مَسْتُورٌ مَخَافَةَ السُّلْطَانِ قَالَ لا يَكُونَ فِي سِتْرٍ إِلا وَلَهُ حُجَّةٌ ظَاهِرَةٌ إِنَّ أَبِي اسْتَوْدَعَنِي مَا هُنَاكَ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ ادْعُ لِي شُهُوداً فَدَعَوْتُ أَرْبَعَةً مِنْ قُرَيْشٍ فِيهِمْ نَافِعٌ مَوْلَى عَبْدِ الله بْنِ عُمَرَ قَالَ اكْتُبْ هَذَا مَا أَوْصَى بِهِ يَعْقُوبُ بَنِيهِ يا بَنِيَّ إِنَّ الله اصْطَفى‏ لَكُمُ الدِّينَ فَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ وَأَوْصَى مُحَمَّدُ بْنُ عَلِيٍّ إِلَى ابْنِهِ جَعْفَرِ بْنِ مُحَمَّدٍ وَأَمَرَهُ أَنْ يُكَفِّنَهُ فِي بُرْدِهِ الَّذِي كَانَ يُصَلِّي فِيهِ الْجُمَعَ وَأَنْ يُعَمِّمَهُ بِعِمَامَتِهِ وَأَنْ يُرَبِّعَ قَبْرَهُ وَيَرْفَعَهُ أَرْبَعَ أَصَابِعَ ثُمَّ يُخَلِّيَ عَنْهُ فَقَالَ اطْوُوهُ ثُمَّ قَالَ لِلشُّهُودِ انْصَرِفُوا رَحِمَكُمُ الله فَقُلْتُ بَعْدَ مَا انْصَرَفُوا مَا كَانَ فِي هَذَا يَا أَبَتِ أَنْ تُشْهِدَ عَلَيْهِ فَقَالَ إِنِّي كَرِهْتُ أَنْ تُغْلَبَ وَأَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ فَأَرَدْتُ أَنْ تَكُونَ لَكَ حُجَّةٌ فَهُوَ الَّذِي إِذَا قَدِمَ الرَّجُلُ الْبَلَدَ قَالَ مَنْ وَصِيُّ فُلانٍ قِيلَ فُلانٌ قُلْتُ فَإِنْ أَشْرَكَ فِي الْوَصِيَّةِ قَالَ تَسْأَلُونَهُ فَإِنَّهُ سَيُبَيِّنُ لَكُمْ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman who has said that narrated to us Hammad from ‘Abd al-A‘la’ who said: “I asked Abu ‘Abdallah (a. s.) about the statement of the general populace (Sunnis) that says the Messenger of Allah (sw) has said, “If a person would die without having an Imam, his death would be as if he has died as the death of ignorance (pre-Islamic period)” The Imam (a. s.) said, “That is true, by Allah.” I then asked, “What if the Imam would pass away and a person is in Khurasan and does not know who the executor of the will of the Imam (a. s.) is, is this good excuse for him?” He (the Imam (a. s.) said, “No, that is not a good reason. When the Imam passes away, the responsibility of his successor becomes incumbent upon those present with him in the same land, while the duty of traveling (to seek guidance) falls upon those not in his vicinity once the news reaches them. Indeed, Allah, the Glorified and Exalted, says: "But why should not a party from every group among them go forth to gain understanding in the religion and warn their people when they return to them so that they may beware?" (9:122) <br>I then said, “What if they did went out to find out but some of them would die before they could find out?” He said, “Allah, the Most Majestic, the Most Gracious, has said, “... and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God...” (4:100) <br>I then asked, “If some of them would reach your town but would find out that you have closed your door and the curtains are drawn closed; you would not call them to yourself and there is no one to guide them to you. How then the will know about you?” He said, “They would know about me through the book that Allah has revealed.” I then asked, “How has Allah, the Most Majestic, the Most Gracious, said it?” He said, “I know that you have spoken to me about before this day also.” I said, “That is right.” He then said, “Recall what Allah has said about Ali (a. s) and what the Messenger of Allah (sw) said to him about Hasan and Husayn and what Allah has specially said about Ali (a. s) and what the Messenger of Allah (sw) has said about him about his will to him and appointing him and their sufferings and the acknowledgements of al-Hasan and al-Husayn of such facts. Recall the will of al-Hasan and his delivering it to al-Husayn. Allah has said, “The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God...” (33:6) <br>I then said, “People speak about Abu Ja‘far (a. s) and say, “How is it that Imamah has stepped out for him from among all the sons of his father even though they are all relatives and older than him and those younger than him did receive it just because they were younger?” He said, “The one to possess this matter can be recognized through three evidences that are not found with other people. He must have greater priority to the preceding Imam and that he would be the executor of the will of the preceding Imam. With him there must be the Armaments of the Messenger of Allah (sw) and the document of his will. This document is with me and no one disputes it.” <br>I then asked, “Is that kept secret and hidden for fear from the rulers?” He said, “There is nothing secret and hidden for which there is no clear evidence available. What is there, my father entrusted to me. When he was about to leave this world, he asked me to call people to bear testimony for him. I then called four people from Quraysh, among them was Nafi‘ the slave of ‘Abdallah ibn ‘Umar. My father said, “Write down, ‘This is how the will of Jacob to his children reads, “God has chosen this religion for you. You must not leave this world unless you are a Muslims.” (2:132) Muhammad ibn Ali made the same kind of will to his son, Ja‘far ibn Muhammad and commanded him to shroud him in his own gown which he would use during his Friday prayers, that his own turban must be used for him, that the surface of his grave should be given a square shape, raised three inches from the ground and thereafter leave it that much only. <br>Thereafter he wrapped up the document of the will and asked the witnesses to leave saying, “May Allah grant you blessings.“ When they left I asked, “What was in it O father, that asked them to bear testimony to?” He replied, "I disliked that you might be overpowered and that it might be said, 'He did not make a will.' I wanted you to have clear proof. This is why, when a man enters a city and asks, 'Who is the executor of so-and-so?' it is said, 'It is so-and-so.'" I asked, "What if he included others in the will?" He replied, "Ask him, for he will clarify it for you."

حسن على الظاهر

The Obligation and Duty of the People at the Time of the Passing away of the Imam (a.s.) - Hadith 2453

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَصْلَحَكَ الله بَلَغَنَا شَكْوَاكَ وَأَشْفَقْنَا فَلَوْ أَعْلَمْتَنَا أَوْ عَلَّمْتَنَا مَنْ قَالَ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ عَالِماً وَالْعِلْمُ يُتَوَارَثُ فَلا يَهْلِكُ عَالِمٌ إِلا بَقِيَ مِنْ بَعْدِهِ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ الله قُلْتُ أَ فَيَسَعُ النَّاسَ إِذَا مَاتَ الْعَالِمُ أَلا يَعْرِفُوا الَّذِي بَعْدَهُ فَقَالَ أَمَّا أَهْلُ هَذِهِ الْبَلْدَةِ فَلا يَعْنِي الْمَدِينَةَ وَأَمَّا غَيْرُهَا مِنَ الْبُلْدَانِ فَبِقَدْرِ مَسِيرِهِمْ إِنَّ الله يَقُولُ وَما كانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْ لا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ قَالَ قُلْتُ أَ رَأَيْتَ مَنْ مَاتَ فِي ذَلِكَ فَقَالَ هُوَ بِمَنْزِلَةِ مَنْ خَرَجَ مِنْ بَيْتِهِ مُهَاجِراً إِلَى الله وَرَسُولِهِ ثُمَّ يُدْرِكُهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى الله قَالَ قُلْتُ فَإِذَا قَدِمُوا بِأَيِّ شَيْ‏ءٍ يَعْرِفُونَ صَاحِبَهُمْ قَالَ يُعْطَى السَّكِينَةَ وَالْوَقَارَ وَالْهَيْبَةَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Nadr ibn Suwayd from Yahya al-Halabi from Barid ibn Mu‘awiya from Muhammad ibn Muslim who has said the following. “I said to abu ‘Abdallah (a. s.), “May Allah grant you good health, we heard that you were not feeling good and it caused us great anxiety. Would that you inform or teach us who will be the succeeding Imam.” The Imam (a. s.) said, “Ali (a. s.) was the scholar and knowledge is inherited. No scholar dies except that leaves behind a scholar whose knowledge is of the same level or whatever Allah would will.” I then said will people be excused for not knowing the succeeding Imam after the death of the preceding Imam?” He then said, “The people of this area (city of Madina) will not be excused. People of other areas will dealt with according to their abilities. Allah has said, “Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.” (9:122) The narrator has said that he then asked the Imam (a. s.), “What if some of them would die before completing their education and sear Ch?” He said, “such people will be of the ones mentioned in the words of Allah herein below. “. . and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God. . .” (4:100) The narrator has said that he then asked the Imam (a. s.), “If people would come to the Imam then by what means would they recognize him?” He said, “The Imam is granted serenity, dignity and an awesome presence.”

صحيح

When the Imam learns that Leadership with Divine Authority has come to him? - Hadith 2454

1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ قَدْ عَرَفْتَ انْقِطَاعِي إِلَى أَبِيكَ ثُمَّ إِلَيْكَ ثُمَّ حَلَفْتُ لَهُ وَحَقِّ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَحَقِّ فُلانٍ وَفُلانٍ حَتَّى انْتَهَيْتُ إِلَيْهِ بِأَنَّهُ لا يَخْرُجُ مِنِّي مَا تُخْبِرُنِي بِهِ إِلَى أَحَدٍ مِنَ النَّاسِ وَسَأَلْتُهُ عَنْ أَبِيهِ أَ حَيٌّ هُوَ أَوْ مَيِّتٌ فَقَالَ قَدْ وَالله مَاتَ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ شِيعَتَكَ يَرْوُونَ أَنَّ فِيهِ سُنَّةَ أَرْبَعَةِ أَنْبِيَاءَ قَالَ قَدْ وَالله الَّذِي لا إِلَهَ إِلا هُوَ هَلَكَ قُلْتُ هَلاكَ غَيْبَةٍ أَوْ هَلاكَ مَوْتٍ قَالَ هَلاكَ مَوْتٍ فَقُلْتُ لَعَلَّكَ مِنِّي فِي تَقِيَّةٍ فَقَالَ سُبْحَانَ الله قُلْتُ فَأَوْصَى إِلَيْكَ قَالَ نَعَمْ قُلْتُ فَأَشْرَكَ مَعَكَ فِيهَا أَحَداً قَالَ لا قُلْتُ فَعَلَيْكَ مِنْ إِخْوَتِكَ إِمَامٌ قَالَ لا قُلْتُ فَأَنْتَ الامَامُ قَالَ نَعَمْ.

1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from abu Hariz al-Qummi who has said the following. “I said to abu al-Hassan (a. s.), ‘May Allah take my soul in service for your cause, you know how devoted I have been towards your father and after him to yourself. I then swore before him up on the rights of the Messenger of Allah and the rights of so and so and so and so (Ali, al-Hassan, al-Husayn . (a. s.) until his own self trying to assure him that whatever you would tell me will not be made public and spread to other people. I asked him about his father to find out if he alive or dead.” He said, “by Allah, he that his father had passed away.” I then said, “May Allah take my soul in service for your cause, your followers (Shi‘a) narrate that in him the traditions of four prophets are found.” He then said, “In certainty by Allah, besides whom there is no Lord that he (my father) has passed away.” I asked, “Is his passing away in the form of disappearance or in the form of death?” He then said, “It is in the form of death.” I then said, “Perhaps you are observing cautious fear from me.” He said, “All glory belongs to Allah, (that is not the case).” I then asked, “Did he deliver his will to you?” He said, “Yes, he did so.” I then asked, “Has he made others as your partners in executing his will?” He said, “No, he has not done so.” I then asked, “Is there any Imam over you among your brothers?” He said, “No, there is no one from them.” I then asked, “Are you the Imam (a. s.)?” He said, “Yes, I am the Imam (Leadership with Divine Authority).”

حسن كالصحيح

When the Imam learns that Leadership with Divine Authority has come to him? - Hadith 2455

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) إِنَّ رَجُلاً عَنَى أَخَاكَ إِبْرَاهِيمَ فَذَكَرَ لَهُ أَنَّ أَبَاكَ فِي الْحَيَاةِ وَأَنَّكَ تَعْلَمُ مِنْ ذَلِكَ مَا يَعْلَمُ فَقَالَ سُبْحَانَ الله يَمُوتُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلا يَمُوتُ مُوسَى (عَلَيْهِ السَّلام) قَدْ وَالله مَضَى كَمَا مَضَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلَكِنَّ الله تَبَارَكَ وَتَعَالَى لَمْ يَزَلْ مُنْذُ قَبَضَ نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَلُمَّ جَرّاً يَمُنُّ بِهَذَا الدِّينِ عَلَى أَوْلادِ الاعَاجِمِ وَيَصْرِفُهُ عَنْ قَرَابَةِ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَلُمَّ جَرّاً فَيُعْطِي هَؤُلاءِ وَيَمْنَعُ هَؤُلاءِ لَقَدْ قَضَيْتُ عَنْهُ فِي هِلالِ ذِي الْحِجَّةِ أَلْفَ دِينَارٍ بَعْدَ أَنْ أَشْفَى عَلَى طَلاقِ نِسَائِهِ وَعِتْقِ مَمَالِيكِهِ وَلَكِنْ قَدْ سَمِعْتُ مَا لَقِيَ يُوسُفُ مِنْ إِخْوَتِهِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat who has said the following. “I said, ‘A man troubled your brother, Ibrahim and said to him, “Your father is still alive.” You know of this case what he knows.’” The Imam (a. s.) said, “Glory belongs to Allah. The Messenger of Allah dies. How is it that Musa (Imam Musa al-Kadhim) does not die? Certainly, by Allah, he passed away just as the Messenger of Allah passed away. However, Allah, the Most Holy, the Most High, ever since that He took his Prophet from this world has continued granting favors through this religion up on the descendants of A‘ajim (pl. of ‘Ajam, meaning the Persians or none Arabs) and abstains it from the people of His Prophet. Ever since He has continued granting such favors to these and abstaining it from them. In the month of Dhu al-Hajj I paid off a thousand Dinar for his debts because of which he (his brother Ibrahim) was in great difficulties. He was about to divorces his wives, free his slaves and servants. You have heard the case of Yusuf and his brothers.”

ضعيف على المشهور

When the Imam learns that Leadership with Divine Authority has come to him? - Hadith 2456

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّهُمْ رَوَوْا عَنْكَ فِي مَوْتِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) أَنَّ رَجُلاً قَالَ لَكَ عَلِمْتَ ذَلِكَ بِقَوْلِ سَعِيدٍ فَقَالَ جَاءَ سَعِيدٌ بَعْدَ مَا عَلِمْتُ بِهِ قَبْلَ مَجِيئِهِ قَالَ وَسَمِعْتُهُ يَقُولُ طَلَّقْتُ أُمَّ فَرْوَةَ بِنْتَ إِسْحَاقَ فِي رَجَبٍ بَعْدَ مَوْتِ أَبِي الْحَسَنِ بِيَوْمٍ قُلْتُ طَلَّقْتَهَا وَقَدْ عَلِمْتَ بِمَوْتِ أَبِي الْحَسَنِ قَالَ نَعَمْ قُلْتُ قَبْلَ أَنْ يَقْدَمَ عَلَيْكَ سَعِيدٌ قَالَ نَعَمْ.

3. al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ who has said the following. “I said to abu al-Hassan (a. s.), ‘They have narrated from you about the death of abu al-Hassan (Musa al-Kadhim (a. s.) that a man said to you, “You have learned that (the death of your father) through the report of Sa‘id.” He said, “Sa‘id came after I learned about that (death of my father) before his coming.” The narrator has said that he asked the Imam (a. s.), “I heard from him that you divorced mother of Farwa, daughter of Ishaq, in the month of Rajab one day after the death of abu al-Hassan (a. s.). Did you divorce her when you knew that abu al-Hassan (a. s.) has died?” The Imam (a. s.) said, “Yes, I did so.” I asked him, “Did you do so before Sa‘id came to you?” The Imam (a. s.) said, “Yes, I did so before Sa‘id came.”

ضعيف على المشهور

When the Imam learns that Leadership with Divine Authority has come to him? - Hadith 2457

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنِ الامَامِ مَتَى يَعْلَمُ أَنَّهُ إِمَامٌ حِينَ يَبْلُغُهُ أَنَّ صَاحِبَهُ قَدْ مَضَى أَوْ حِينَ يَمْضِي مِثْلَ أَبِي الْحَسَنِ قُبِضَ بِبَغْدَادَ وَأَنْتَ هَاهُنَا قَالَ يَعْلَمُ ذَلِكَ حِينَ يَمْضِي صَاحِبُهُ قُلْتُ بِأَيِّ شَيْ‏ءٍ قَالَ يُلْهِمُهُ الله.

4. Muhammad ibn Yahya has narrated from al-Husayn from Safwan who has said the following. “I requested abu al-Hassan al-Rida (a. s.), ‘Enlighten me when an Imam comesto know that he is the Imam (a. s.)? Does it take place when the preceding Imam has already passes away or when he is about to leave this world? For example abu al-Hassan (a. s.) passed away in Baghdad and you were here (in the city of Madina)?” The Imam (a. s.) said, “He comes to know it at the time his companion (the preceding Imam) is about to leave this world.” I then asked, “By what means does he come to know it?” He said, “He comes to know it through inspiration from Allah.”

صحيح

When the Imam learns that Leadership with Divine Authority has come to him? - Hadith 2458

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي الْفَضْلِ الشَّهْبَانِيِّ عَنْ هَارُونَ بْنِ الْفَضْلِ قَالَ رَأَيْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُحَمَّدٍ فِي الْيَوْمِ الَّذِي تُوُفِّيَ فِيهِ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ إِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ مَضَى أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقِيلَ لَهُ وَكَيْفَ عَرَفْتَ قَالَ لانَّهُ تُدَاخِلُنِي ذِلَّةٌ لله لَمْ أَكُنْ أَعْرِفُهَا.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from abu al-Fadl al-Shahbani from Harun ibn al-Fadl who has said the following. “I saw abu al-Hassan Ali ibn Muhammad on the day abu Ja‘far (a. s.) passed away. He said, “To Allah we belong and to Him we return. Abu Ja‘far (a. s.) passed away.” He was asked, “How do you know that he passed away?” He said, “A form of humbleness before Allah that I had never experienced overwhelmed me.”

مجهول

When the Imam learns that Leadership with Divine Authority has come to him? - Hadith 2459

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُسَافِرٍ قَالَ أَمَرَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) حِينَ أُخْرِجَ بِهِ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) أَنْ يَنَامَ عَلَى بَابِهِ فِي كُلِّ لَيْلَةٍ أَبَداً مَا كَانَ حَيّاً إِلَى أَنْ يَأْتِيَهُ خَبَرُهُ قَالَ فَكُنَّا فِي كُلِّ لَيْلَةٍ نَفْرُشُ لابِي الْحَسَنِ فِي الدِّهْلِيزِ ثُمَّ يَأْتِي بَعْدَ الْعِشَاءِ فَيَنَامُ فَإِذَا أَصْبَحَ انْصَرَفَ إِلَى مَنْزِلِهِ قَالَ فَمَكَثَ عَلَى هَذِهِ الْحَالِ أَرْبَعَ سِنِينَ فَلَمَّا كَانَ لَيْلَةٌ مِنَ اللَّيَالِي أَبْطَأَ عَنَّا وَفُرِشَ لَهُ فَلَمْ يَأْتِ كَمَا كَانَ يَأْتِي فَاسْتَوْحَشَ الْعِيَالُ وَذُعِرُوا وَدَخَلَنَا أَمْرٌ عَظِيمٌ مِنْ إِبْطَائِهِ فَلَمَّا كَانَ مِنَ الْغَدِ أَتَى الدَّارَ وَدَخَلَ إِلَى الْعِيَالِ وَقَصَدَ إِلَى أُمِّ أَحْمَدَ فَقَالَ لَهَا هَاتِ الَّتِي أَوْدَعَكِ أَبِي فَصَرَخَتْ وَلَطَمَتْ وَجْهَهَا وَشَقَّتْ جَيْبَهَا وَقَالَتْ مَاتَ وَالله سَيِّدِي فَكَفَّهَا وَقَالَ لَهَا لا تَكَلَّمِي بِشَيْ‏ءٍ وَلا تُظْهِرِيهِ حَتَّى يَجِي‏ءَ الْخَبَرُ إِلَى الْوَالِي فَأَخْرَجَتْ إِلَيْهِ سَفَطاً وَأَلْفَيْ دِينَارٍ أَوْ أَرْبَعَةَ آلافِ دِينَارٍ فَدَفَعَتْ ذَلِكَ أَجْمَعَ إِلَيْهِ دُونَ غَيْرِهِ وَقَالَتْ إِنَّهُ قَالَ لِي فِيمَا بَيْنِي وَبَيْنَهُ وَكَانَتْ أَثِيرَةً عِنْدَهُ احْتَفِظِي بِهَذِهِ الْوَدِيعَةِ عِنْدَكِ لا تُطْلِعِي عَلَيْهَا أَحَداً حَتَّى أَمُوتَ فَإِذَا مَضَيْتُ فَمَنْ أَتَاكِ مِنْ وُلْدِي فَطَلَبَهَا مِنْكِ فَادْفَعِيهَا إِلَيْهِ وَاعْلَمِي أَنِّي قَدْ مِتُّ وَقَدْ جَاءَنِي وَالله عَلامَةُ سَيِّدِي فَقَبَضَ ذَلِكَ مِنْهَا وَأَمَرَهُمْ بِالامْسَاكِ جَمِيعاً إِلَى أَنْ وَرَدَ الْخَبَرُ وَانْصَرَفَ فَلَمْ يَعُدْ لِشَيْ‏ءٍ مِنَ الْمَبِيتِ كَمَا كَانَ يَفْعَلُ فَمَا لَبِثْنَا إِلا أَيَّاماً يَسِيرَةً حَتَّى جَاءَتِ الْخَرِيطَةُ بِنَعْيِهِ فَعَدَدْنَا الايَّامَ وَتَفَقَّدْنَا الْوَقْتَ فَإِذَا هُوَ قَدْ مَاتَ فِي الْوَقْتِ الَّذِي فَعَلَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) مَا فَعَلَ مِنْ تَخَلُّفِهِ عَنِ الْمَبِيتِ وَقَبْضِهِ لِمَا قَبَضَ.

6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Musafir who has said the following. “Abu Ibrahim commanded –at the time he was taken out to Baghdad- abu al-Hassan (a. s.) to sleep every night at his (abu Ibrahim’s) house until the coming of the news of his death. The narrator has said narrator has said that we would prepare the bed for abu al-Hassan every night in the terrace and he would come after the ‘Isha (late evening) to rest and in the morning he would leave for his own house. He has said that it continued for four years. One night he delayed and the bed was prepared for him. He did not come as usual and the family was alarmed and deeply saddened. His delay was a very great matter that overwhelmed us. In the morning he came to the house and went to the family room to ’Umm (mother of) Ahmad and said to her, “Bring me the things that my father had entrusted you with.” She began to cry, beat up her face and tear her clothe over her heart saying, “My master, by Allah, has passed away.” He stopped her and said, “Do not say any thing to any one and do not make it public before the news of his death comes to the governor.” She then brought a package, a two thousand and a four thousand Dinar and gave all of it to him and to one else. She said, “He had told me when there were only two of us (She was beloved to him), “Keep this trust well protected with you and do allow anyone to know it before I will die. When I will die whichever of my sons will come to and ask you to deliver this trust to him give it to him and know that I have passed away. The sign that my master had informed me of has exactly come.” He took charge of the package and money from her and commanded everyone to keep it secret until the coming of the news. He left the house and thereafter did not come to rest at night as before. After a few days only the news of the passing away of abu Ibrahim reach the city. We calculated the time and found out that it was exactly the time abu al-Hassan had done those things; his delaying to come for rest at night and taking charge of the trust with (’Umm Ahamd).”

حسن

The Conditions of the Imams in the Matters of Age - Hadith 2460

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ يَزِيدَ الْكُنَاسِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) أَ كَانَ عِيسَى ابْنُ مَرْيَمَ (عَلَيْهِ السَّلام) حِينَ تَكَلَّمَ فِي الْمَهْدِ حُجَّةَ الله عَلَى أَهْلِ زَمَانِهِ فَقَالَ كَانَ يَوْمَئِذٍ نَبِيّاً حُجَّةَ الله غَيْرَ مُرْسَلٍ أَ مَا تَسْمَعُ لِقَوْلِهِ حِينَ قَالَ إِنِّي عَبْدُ الله آتانِيَ الْكِتابَ وَجَعَلَنِي نَبِيًّا. وَجَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ وَأَوْصانِي بِالصَّلاةِ وَالزَّكاةِ ما دُمْتُ حَيًّا قُلْتُ فَكَانَ يَوْمَئِذٍ حُجَّةً لله عَلَى زَكَرِيَّا فِي تِلْكَ الْحَالِ وَهُوَ فِي الْمَهْدِ فَقَالَ كَانَ عِيسَى فِي تِلْكَ الْحَالِ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَ الله لِمَرْيَمَ حِينَ تَكَلَّمَ فَعَبَّرَ عَنْهَا وَكَانَ نَبِيّاً حُجَّةً عَلَى مَنْ سَمِعَ كَلامَهُ فِي تِلْكَ الْحَالِ ثُمَّ صَمَتَ فَلَمْ يَتَكَلَّمْ حَتَّى مَضَتْ لَهُ سَنَتَانِ وَكَانَ زَكَرِيَّا الْحُجَّةَ لله عَزَّ وَجَلَّ عَلَى النَّاسِ بَعْدَ صَمْتِ عِيسَى بِسَنَتَيْنِ ثُمَّ مَاتَ زَكَرِيَّا فَوَرِثَهُ ابْنُهُ يَحْيَى الْكِتَابَ وَالْحِكْمَةَ وَهُوَ صَبِيٌّ صَغِيرٌ أَ مَا تَسْمَعُ لِقَوْلِهِ عَزَّ وَجَلَّ يا يَحْيى‏ خُذِ الْكِتابَ بِقُوَّةٍ وَآتَيْناهُ الْحُكْمَ صَبِيًّا فَلَمَّا بَلَغَ عِيسَى (عَلَيْهِ السَّلام) سَبْعَ سِنِينَ تَكَلَّمَ بِالنُّبُوَّةِ وَالرِّسَالَةِ حِينَ أَوْحَى الله تَعَالَى إِلَيْهِ فَكَانَ عِيسَى الْحُجَّةَ عَلَى يَحْيَى وَعَلَى النَّاسِ أَجْمَعِينَ وَلَيْسَ تَبْقَى الارْضُ يَا أَبَا خَالِدٍ يَوْماً وَاحِداً بِغَيْرِ حُجَّةٍ لله عَلَى النَّاسِ مُنْذُ يَوْمَ خَلَقَ الله آدَمَ (عَلَيْهِ السَّلام) وَأَسْكَنَهُ الارْضَ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ كَانَ علي (عَلَيْهِ السَّلام) حُجَّةً مِنَ الله وَرَسُولِهِ عَلَى هَذِهِ الامَّةِ فِي حَيَاةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ نَعَمْ يَوْمَ أَقَامَهُ لِلنَّاسِ وَنَصَبَهُ عَلَماً وَدَعَاهُمْ إِلَى وَلايَتِهِ وَأَمَرَهُمْ بِطَاعَتِهِ قُلْتُ وَكَانَتْ طَاعَةُ علي (عَلَيْهِ السَّلام) وَاجِبَةً عَلَى النَّاسِ فِي حَيَاةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَبَعْدَ وَفَاتِهِ فَقَالَ نَعَمْ وَلَكِنَّهُ صَمَتَ فَلَمْ يَتَكَلَّمْ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَانَتِ الطَّاعَةُ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى أُمَّتِهِ وَعَلَى علي (عَلَيْهِ السَّلام) فِي حَيَاةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَانَتِ الطَّاعَةُ مِنَ الله وَمِنْ رَسُولِهِ عَلَى النَّاسِ كُلِّهِمْ لِعلي (عَلَيْهِ السَّلام) بَعْدَ وَفَاةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَانَ علي (عَلَيْهِ السَّلام) حَكِيماً عَالِماً.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from Yazid al-Kunasiyy who has said the following. “I asked abu Ja‘far (a. s.), ‘Was Jesus at the time he spoke to people from the cradle a Divine authority over the people of his time?” He said, “At that time he was a prophet, a Divine authority over the people but not a Mursal (Messenger). Have you not heard the words of Allah that say, “He said, “I am the servant of God. He has given me the Book and has appointed me to be a Prophet (19:30). He has blessed me no matter where I dwell, commanded me to worship Him and pay the religious tax for as long as I live.” (19:31) I then said, “Was he the Divine authority over Zackaria at the time that he was in the cradle?” He said, “At that time Jesus was a sign from Allah and a blessing to Mary (Maryam) when he spoke on her behalf. He was a prophet and a Divine authority over all those who heard his words at that time. Thereafter he did not speak until he was two years old. At Such time Zackaria was the Divine authority of Allah, the Most Majestic, the Most gracious, over the people after the silence of Jesus. Zackaria then died and his son Yahya (John) inherited the book and wisdom and he was a small child. You can hear it in the words of Allah, the Most Majestic, the Most gracious, “We commanded John, Zachariah’s son), “O John, follow the guidance of the Lord with due steadfastness. We gave knowledge and wisdom to John during his childhood.” (19:12) When Jesus became seven years he then spoke as a prophet and a messenger until Allah, the Most Holy sent him inspiration. Thus, Jesus was the Divine authority over John and over all the people. The earth is never left without the presence of a Divine authority over the people, O abu Khalid, from the day Allah created Adam and settled him on earth.” I then said, May Allah take my soul in service for your cause, “Did Ali (a. s.) possess Divine authority from Allah and His Messenger over this nation (Muslims) during the life time of the Messenger of Allah?” He said, “Yes, but he kept silent and did not speak along with the Messenger of Allah. At that time, during the lifetime of the Messenger of Allah, obedience was of the rights of the Messenger of Allah over the ’Umma (nation) and over Ali (a. s.). Obedience on the authority of Allah and the Messenger of Allah over the people as a whole was obligatory to Ali (a. s.) after the death of the Messenger of Allah. Ali (a. s.) was a very wise and knowledgeable person.”

كالصحيح

The Conditions of the Imams in the Matters of Age - Hadith 2461

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) قَدْ كُنَّا نَسْأَلُكَ قَبْلَ أَنْ يَهَبَ الله لَكَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَكُنْتَ تَقُولُ يَهَبُ الله لِي غُلاماً فَقَدْ وَهَبَ الله لَكَ فَقَرَّ عُيُونُنَا فَلا أَرَانَا الله يَوْمَكَ فَإِنْ كَانَ كَوْنٌ فَإِلَى مَنْ فَأَشَارَ بِيَدِهِ إِلَى ابي جعفر (عَلَيْهِ السَّلام) وَهُوَ قَائِمٌ بَيْنَ يَدَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا ابْنُ ثَلاثِ سِنِينَ قَالَ وَمَا يَضُرُّهُ مِنْ ذَلِكَ شَيْ‏ءٌ قَدْ قَامَ عِيسَى (عَلَيْهِ السَّلام) بِالْحُجَّةِ وَهُوَ ابْنُ ثَلاثِ سِنِينَ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Safwan ibn Yahya who has said the following. “Once I said to abu Ja‘far (a. s.), ‘Before Allah would grant you the blessed birth of abu Ja‘far we would ask you the question and you would say that Allah will soon grant you a son. Allah, now, has blessed you with such a favor and may He make him to be the delight for your heart. We wish not to experience a single day without you but, Allah forbid, if something would happen to you from who must we seek guidance?” He pointed with his hand to abu Ja‘far (a. s.) and he was standing before him. I then said, “May Allah take my soul in service for your cause, he is only a child of three years old.” He said, “That does not matter in his case at all. Jesus rose with Divine authority when he three years old only.”

صحيح

The Conditions of the Imams in the Matters of Age - Hadith 2462

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنَّهُمْ يَقُولُونَ فِي حَدَاثَةِ سِنِّكَ فَقَالَ إِنَّ الله تَعَالَى أَوْحَى إِلَى دَاوُدَ أَنْ يَسْتَخْلِفَ سُلَيْمَانَ وَهُوَ صَبِيٌّ يَرْعَى الْغَنَمَ فَأَنْكَرَ ذَلِكَ عُبَّادُ بَنِي إِسْرَائِيلَ وَعُلَمَاؤُهُمْ فَأَوْحَى الله إِلَى دَاوُدَ (عَلَيْهِ السَّلام) أَنْ خُذْ عَصَا الْمُتَكَلِّمِينَ وَعَصَا سُلَيْمَانَ وَاجْعَلْهَا فِي بَيْتٍ وَاخْتِمْ عَلَيْهَا بِخَوَاتِيمِ الْقَوْمِ فَإِذَا كَانَ مِنَ الْغَدِ فَمَنْ كَانَتْ عَصَاهُ قَدْ أَوْرَقَتْ وَأَثْمَرَتْ فَهُوَ الْخَلِيفَةُ فَأَخْبَرَهُمْ دَاوُدُ فَقَالُوا قَدْ رَضِينَا وَسَلَّمْنَا.

3. mmd ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Sayf from certain persons of our people from abu Ja‘far (a. s.) al-Thani (the second). The narrator has said that I said to him “They speak about (and question) your very young age. He said, “Allah informed David through inspiration to appoint Sulayman as the executor of his will and successor while he was just a child minding sheep. The worshippers and scholars of the Israelites disliked it. Allah then inspired David to take the staff of those who have objections and that of Sulayman and place them in a room and seal them with each one’s seals. On the next day whichever staff would be found that has grown leaves and fruits the owner thereof would be the successor. David informed them of this matter and they all agreed.”

مرسل

The Conditions of the Imams in the Matters of Age - Hadith 2463

4ـ عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُصْعَبٍ عَنْ مَسْعَدَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَبُو بَصِيرٍ دَخَلْتُ إِلَيْهِ وَمَعِي غُلامٌ يَقُودُنِي خُمَاسِيٌّ لَمْ يَبْلُغْ فَقَالَ لِي كَيْفَ أَنْتُمْ إِذَا احْتَجَّ عَلَيْكُمْ بِمِثْلِ سِنِّهِ أَوْ قَالَ سَيَلِي عَلَيْكُمْ بِمِثْلِ سِنِّهِ.

4. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from Mus‘ab From Mas‘da from abu Basir who has said the following. “Once I went to see him. Along with me there was a of five years old boy who had not yet attained puberty. The Imam (a. s.) said, “How would you feel if people will debate you about the divine authority of someone of his age? Or he said about the Divine authority of one who will come and will be of the same age as his.”

ضعيف

The Conditions of the Imams in the Matters of Age - Hadith 2464

5ـ سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ سَأَلْتُهُ يَعْنِي أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ شَيْ‏ءٍ مِنْ أَمْرِ الامَامِ فَقُلْتُ يَكُونُ الامَامُ ابْنَ أَقَلَّ مِنْ سَبْعِ سِنِينَ فَقَالَ نَعَمْ وَأَقَلَّ مِنْ خَمْسِ سِنِينَ فَقَالَ سَهْلٌ فَحَدَّثَنِي عَلِيُّ بْنُ مَهْزِيَارَ بِهَذَا فِي سَنَةِ إِحْدَى وَعِشْرِينَ وَمِائَتَيْنِ.

5. Sahl ibn Ziyad has narrated from Ali ibn Mahziyar from Muhammad ibn ’Isma‘il ibn Bazi‘ who has said the following. “I asked abu Ja‘far (a. s.) of an issue of the Imamat (Leadership with Divine Authority) and I said, “Can the Imam be a boy less than seven years old?” He said, “Yes, he can even be less the five years old.” Sahl has said that ibn Mahziyar narrated this to me in the year two hundred twenty one.”

ضعيف على المشهور

The Conditions of the Imams in the Matters of Age - Hadith 2465

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْخَيْرَانِيِّ عَنْ أَبِيهِ قَالَ كُنْتُ وَاقِفاً بَيْنَ يَدَيْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بِخُرَاسَانَ فَقَالَ لَهُ قَائِلٌ يَا سَيِّدِي إِنْ كَانَ كَوْنٌ فَإِلَى مَنْ قَالَ إِلَى أَبِي جَعْفَرٍ ابْنِي فَكَأَنَّ الْقَائِلَ اسْتَصْغَرَ سِنَّ ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى بَعَثَ عِيسَى ابْنَ مَرْيَمَ (عَلَيْهِ السَّلام) رَسُولاً نَبِيّاً صَاحِبَ شَرِيعَةٍ مُبْتَدَأَةٍ فِي أَصْغَرَ مِنَ السِّنِّ الَّذِي فِيهِ أَبُو جَعْفَرٍ.

6. Al-Husayn ibn Muhammad has narrated from al-Khayrani from his father who has said the following. “Once I was standing in the presence of abu al-Hassan (a. s.) in Khurasan and someone said to him, ‘O my master if something will happen to you to who must we then turn for guidance?” The Imam (a. s.) said, “You must turn for guidance to abu Ja‘far (a. s.), my son.” The person asking the question seemed to have thought of his (abu Ja‘far (a. s.) age very small. Abu al-Hassan (a. s.) then said, “Allah, the Most Holy, the Most High, sent Jesus (a. s.) son of Mary as a Messenger and a prophet being the author of a whole system of law. He began this task in an age much smaller than the age of abu Ja‘far (a. s.).”

مجهول

The Conditions of the Imams in the Matters of Age - Hadith 2466

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) وَقَدْ خَرَجَ عَلَيَّ فَأَخَذْتُ النَّظَرَ إِلَيْهِ وَجَعَلْتُ أَنْظُرُ إِلَى رَأْسِهِ وَرِجْلَيْهِ لاصِفَ قَامَتَهُ لاصْحَابِنَا بِمِصْرَ فَبَيْنَا أَنَا كَذَلِكَ حَتَّى قَعَدَ فَقَالَ يَا عَلِيُّ إِنَّ الله احْتَجَّ فِي الامَامَةِ بِمِثْلِ مَا احْتَجَّ بِهِ فِي النُّبُوَّةِ فَقَالَ وَآتَيْناهُ الْحُكْمَ صَبِيًّا وَلَمَّا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً فَقَدْ يَجُوزُ أَنْ يُؤْتَى الْحِكْمَةَ وَهُوَ صَبِيٌّ وَيَجُوزُ أَنْ يُؤْتَاهَا وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً.

7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat who has said the following. “Once I saw abu Ja‘far (a. s.) who had come out to me and I began to look at him from head to his toes so I can describe him to our people in Egypt. I was looking until he sat down and said, “O Ali, Allah has supported His argument against the people in the case of Imamat (Leadership with Divine Authority) just as He has done so in the case of the prophets. He has said, “We gave authority to him (John) over the people during his childhood (19:12).. When he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good.” (12:22) “When he grew-up to manhood and became forty years old,. .” (46:15). It come to pass that wisdom comes to a prophet when he is just a child or it may come to a prophet when he is forty years old.”

ضعيف على المشهور

The Conditions of the Imams in the Matters of Age - Hadith 2467

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ قَالَ عَلِيُّ بْنُ حَسَّانَ لابي جعفر (عَلَيْهِ السَّلام) يَا سَيِّدِي إِنَّ النَّاسَ يُنْكِرُونَ عَلَيْكَ حَدَاثَةَ سِنِّكَ فَقَالَ وَمَا يُنْكِرُونَ مِنْ ذَلِكَ قَوْلَ الله عَزَّ وَجَلَّ لَقَدْ قَالَ الله عَزَّ وَجَلَّ لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قُلْ هذِهِ سَبِيلِي أَدْعُوا إِلَى الله عَلى‏ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي فَوَ الله مَا تَبِعَهُ إِلا علي (عَلَيْهِ السَّلام) وَلَهُ تِسْعُ سِنِينَ وَأَنَا ابْنُ تِسْعِ سِنِينَ.

8. Ali ibn Ibrahim has narrated from his father who has said the following. “Once abu Ali ibn Hassa’n spoke to abu Ja‘far (a. s.) saying, “My mater, people refuse to accept your Imamat (Leadership with Divine Authority) because of you very young age.” He said, “Why do they not refuse to accept the words of Allah, the Most Majestic, the Most gracious. Allah, the Most Majestic, the Most gracious, has said to His prophet, “ (Muhammad), say, “This is my way. I and all my followers invite you to God with proper understanding.. .” (12:108) By Allah, only Ali (a. s.) followed him at that time and he was only nine years old. I also am nine years old.

حسن

Only an Imam has the Authority to Wash the Body of an Imam for Burial - Hadith 2468

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلالِ أَوْ غَيْرِهِ عَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنَّهُمْ يُحَاجُّونَّا يَقُولُونَ إِنَّ الامَامَ لا يَغْسِلُهُ إِلا الامَامُ قَالَ فَقَالَ مَا يُدْرِيهِمْ مَنْ غَسَلَهُ فَمَا قُلْتَ لَهُمْ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ قُلْتُ لَهُمْ إِنْ قَالَ مَوْلايَ إِنَّهُ غَسَلَهُ تَحْتَ عَرْشِ رَبِّي فَقَدْ صَدَقَ وَإِنْ قَالَ غَسَلَهُ فِي تُخُومِ الارْضِ فَقَدْ صَدَقَ قَالَ لا هَكَذَا قَالَ فَقُلْتُ فَمَا أَقُولُ لَهُمْ قَالَ قُلْ لَهُمْ إِنِّي غَسَلْتُهُ فَقُلْتُ أَقُولُ لَهُمْ إِنَّكَ غَسَلْتَهُ فَقَالَ نَعَمْ.

1. Al-Husayn ibn Muhammad narrated from Mu'alla ibn Muhammad, from Al-Hasan ibn Ali Al-Washsha', from Ahmad ibn Umar Al-Hallal (or someone else), from Imam al-Ridha (as), who said: "I told him that they (al-Waqifiyya) argue with us, saying that no one can wash the body of an Imam except another Imam." Imam al-Ridha (as) replied, "How do they know who washed him (Imam al-Jawad)?" I then asked, "What should I say to them?" He instructed, "Tell them that if he (the Imam) said, 'My master, he washed him under the Throne of my Lord,' then he has spoken the truth. And if he said, 'He washed him in the depths of the earth,' then he has spoken the truth." Imam al-Ridha (as) added, "That's how it is." I asked, "So what should I tell them?" He replied, "Tell them that I washed him." I then asked, "Should I tell them that you washed him?" Imam al-Ridha (as) said, "Yes."

ضعيف على المشهور

Only an Imam has the Authority to Wash the Body of an Imam for Burial - Hadith 2469

2ـ وَعَنْهُ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ يُونُسَ عَنْ طَلْحَةَ قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) إِنَّ الامَامَ لا يَغْسِلُهُ إِلا الامَامُ فَقَالَ أَ مَا تَدْرُونَ مَنْ حَضَرَ لِغُسْلِهِ قَدْ حَضَرَهُ خَيْرٌ مِمَّنْ غَابَ عَنْهُ الَّذِينَ حَضَرُوا يُوسُفَ فِي الْجُبِّ حِينَ غَابَ عَنْهُ أَبَوَاهُ وَأَهْلُ بَيْتِهِ.

2. It is narrated from him from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Yunus from Talha who has said the following. “Once I said to al-Rida (a. s.), ‘Is it true that only an Imam has the authority to wash the body of an Imam for burial?” The Imam (a. s.) said, “Do you know who comes to wash his body for burial? One who is better than the one who is absence from his presence comes to wash. Those who came to Joseph in the well to help when his parents and family were absent from him.”

ضعيف

The Birth of the Imams (a.s.) - Hadith 2470

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ إِسْحَاقَ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ زَيْدٍ الرِّزَامِيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ حَجَجْنَا مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي السَّنَةِ الَّتِي وُلِدَ فِيهَا ابْنُهُ مُوسَى (عَلَيْهِ السَّلام) فَلَمَّا نَزَلْنَا الابْوَاءَ وَضَعَ لَنَا الْغَدَاءَ وَكَانَ إِذَا وَضَعَ الطَّعَامَ لاصْحَابِهِ أَكْثَرَ وَأَطَابَ قَالَ فَبَيْنَا نَحْنُ نَأْكُلُ إِذْ أَتَاهُ رَسُولُ حَمِيدَةَ فَقَالَ لَهُ إِنَّ حَمِيدَةَ تَقُولُ قَدْ أَنْكَرْتُ نَفْسِي وَقَدْ وَجَدْتُ مَا كُنْتُ أَجِدُ إِذَا حَضَرَتْ وِلادَتِي وَقَدْ أَمَرْتَنِي أَنْ لا أَسْتَبِقَكَ بِابْنِكَ هَذَا فَقَامَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَانْطَلَقَ مَعَ الرَّسُولِ فَلَمَّا انْصَرَفَ قَالَ لَهُ أَصْحَابُهُ سَرَّكَ الله وَجَعَلَنَا فِدَاكَ فَمَا أَنْتَ صَنَعْتَ مِنْ حَمِيدَةَ قَالَ سَلَّمَهَا الله وَقَدْ وَهَبَ لِي غُلاماً وَهُوَ خَيْرُ مَنْ بَرَأَ الله فِي خَلْقِهِ وَلَقَدْ أَخْبَرَتْنِي حَمِيدَةُ عَنْهُ بِأَمْرٍ ظَنَّتْ أَنِّي لا أَعْرِفُهُ وَلَقَدْ كُنْتُ أَعْلَمَ بِهِ مِنْهَا فَقُلْتُ جُعِلْتُ فِدَاكَ وَمَا الَّذِي أَخْبَرَتْكَ بِهِ حَمِيدَةُ عَنْهُ قَالَ ذَكَرَتْ أَنَّهُ سَقَطَ مِنْ بَطْنِهَا حِينَ سَقَطَ وَاضِعاً يَدَيْهِ عَلَى الارْضِ رَافِعاً رَأْسَهُ إِلَى السَّمَاءِ فَأَخْبَرْتُهَا أَنَّ ذَلِكَ أَمَارَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمَارَةُ الْوَصِيِّ مِنْ بَعْدِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ وَمَا هَذَا مِنْ أَمَارَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمَارَةِ الْوَصِيِّ مِنْ بَعْدِهِ فَقَالَ لِي إِنَّهُ لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي عُلِقَ فِيهَا بِجَدِّي أَتَى آتٍ جَدَّ أَبِي بِكَأْسٍ فِيهِ شَرْبَةٌ أَرَقُّ مِنَ الْمَاءِ وَأَلْيَنُ مِنَ الزُّبْدِ وَأَحْلَى مِنَ الشَّهْدِ وَأَبْرَدُ مِنَ الثَّلْجِ وَأَبْيَضُ مِنَ اللَّبَنِ فَسَقَاهُ إِيَّاهُ وَأَمَرَهُ بِالْجِمَاعِ فَقَامَ فَجَامَعَ فَعُلِقَ بِجَدِّي وَلَمَّا أَنْ كَانَتِ اللَّيْلَةُ الَّتِي عُلِقَ فِيهَا بِأَبِي أَتَى آتٍ جَدِّي فَسَقَاهُ كَمَا سَقَى جَدَّ أَبِي وَأَمَرَهُ بِمِثْلِ الَّذِي أَمَرَهُ فَقَامَ فَجَامَعَ فَعُلِقَ بِأَبِي وَلَمَّا أَنْ كَانَتِ اللَّيْلَةُ الَّتِي عُلِقَ فِيهَا بِي أَتَى آتٍ أَبِي فَسَقَاهُ بِمَا سَقَاهُمْ وَأَمَرَهُ بِالَّذِي أَمَرَهُمْ بِهِ فَقَامَ فَجَامَعَ فَعُلِقَ بِي وَلَمَّا أَنْ كَانَتِ اللَّيْلَةُ الَّتِي عُلِقَ فِيهَا بِابْنِي أَتَانِي آتٍ كَمَا أَتَاهُمْ فَفَعَلَ بِي كَمَا فَعَلَ بِهِمْ فَقُمْتُ بِعِلْمِ الله وَإِنِّي مَسْرُورٌ بِمَا يَهَبُ الله لِي فَجَامَعْتُ فَعُلِقَ بِابْنِي هَذَا الْمَوْلُودِ فَدُونَكُمْ فَهُوَ وَالله صَاحِبُكُمْ مِنْ بَعْدِي إِنَّ نُطْفَةَ الامَامِ مِمَّا أَخْبَرْتُكَ وَإِذَا سَكَنَتِ النُّطْفَةُ فِي الرَّحِمِ أَرْبَعَةَ أَشْهُرٍ وَأُنْشِىَ فِيهَا الرُّوحُ بَعَثَ الله تَبَارَكَ وَتَعَالَى مَلَكاً يُقَالُ لَهُ حَيَوَانُ فَكَتَبَ عَلَى عَضُدِهِ الايْمَنِ وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ وَإِذَا وَقَعَ مِنْ بَطْنِ أُمِّهِ وَقَعَ وَاضِعاً يَدَيْهِ عَلَى الارْضِ رَافِعاً رَأْسَهُ إِلَى السَّمَاءِ فَأَمَّا وَضْعُهُ يَدَيْهِ عَلَى الارْضِ فَإِنَّهُ يَقْبِضُ كُلَّ عِلْمٍ لله أَنْزَلَهُ مِنَ السَّمَاءِ إِلَى الارْضِ وَأَمَّا رَفْعُهُ رَأْسَهُ إِلَى السَّمَاءِ فَإِنَّ مُنَادِياً يُنَادِي بِهِ مِنْ بُطْنَانِ الْعَرْشِ مِنْ قِبَلِ رَبِّ الْعِزَّةِ مِنَ الافُقِ الاعْلَى بِاسْمِهِ وَاسْمِ أَبِيهِ يَقُولُ يَا فُلانَ بْنَ فُلانٍ اثْبُتْ تُثْبَتْ فَلِعَظِيمٍ مَا خَلَقْتُكَ أَنْتَ صَفْوَتِي مِنْ خَلْقِي وَمَوْضِعُ سِرِّي وَعَيْبَةُ عِلْمِي وَأَمِينِي عَلَى وَحْيِي وَخَلِيفَتِي فِي أَرْضِي لَكَ وَلِمَنْ تَوَلاكَ أَوْجَبْتُ رَحْمَتِي وَمَنَحْتُ جِنَانِي وَأَحْلَلْتُ جِوَارِي ثُمَّ وَعِزَّتِي وَجَلالِي لاصْلِيَنَّ مَنْ عَادَاكَ أَشَدَّ عَذَابِي وَإِنْ وَسَّعْتُ عَلَيْهِ فِي دُنْيَايَ مِنْ سَعَةِ رِزْقِي فَإِذَا انْقَضَى الصَّوْتُ صَوْتُ الْمُنَادِي أَجَابَهُ هُوَ وَاضِعاً يَدَيْهِ رَافِعاً رَأْسَهُ إِلَى السَّمَاءِ يَقُولُ شَهِدَ الله أَنَّهُ لا إِلهَ إِلا هُوَ وَالْمَلائِكَةُ وَأُولُوا الْعِلْمِ قائِماً بِالْقِسْطِ لا إِلهَ إِلا هُوَ الْعَزِيزُ الْحَكِيمُ قَالَ فَإِذَا قَالَ ذَلِكَ أَعْطَاهُ الله الْعِلْمَ الاوَّلَ وَالْعِلْمَ الاخِرَ وَاسْتَحَقَّ زِيَارَةَ الرُّوحِ فِي لَيْلَةِ الْقَدْرِ قُلْتُ جُعِلْتُ فِدَاكَ الرُّوحُ لَيْسَ هُوَ جَبْرَئِيلَ قَالَ الرُّوحُ هُوَ أَعْظَمُ مِنْ جَبْرَئِيلَ إِنَّ جَبْرَئِيلَ مِنَ الْمَلائِكَةِ وَإِنَّ الرُّوحَ هُوَ خَلْقٌ أَعْظَمُ مِنَ الْمَلائِكَةِ أَ لَيْسَ يَقُولُ الله تَبَارَكَ وَتَعَالَى تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ. مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنِ الْمُخْتَارِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ مِثْلَهُ.

1. Ali ibn Muhammad has narrated from ‘Abdallah ibn Ishaq al-‘Alawi from Muhammad ibn Zayd al-Rizami from Muhammad ibn Sulayman al-Daylami from Ali ibn Hamza from abu Basir who has said the following. “Once we went for Hajj with abu ‘Abdallah (a. s.) in the year that his son Musa (a. s.) was born. When we arrived at al-Abwa lunch was served When he would serve food to his people he would serve good and plentiful food. At such time the messenger of Hamida, (his wife), came saying, “Hamida says, “I have almost lost my self and I have found what I was to find, I am about to give birth. You had commanded me not to do anything to this child without you.” Abu ‘Abdallah (a. s.) left with the messenger. When he came back his companions congratulated him and said, “May Allah take our souls in service for your cause, what did you do to Hamida?” He said, “Allah granted her good health and gifted me with a boy whom He has formed as the best in His creatures. Hamida informed me of a matter about him that she thought I did not know. I, however, knew it better than her.” I then asked him, May Allah take my soul in service for your cause, what was it that Hamida told you about the child?” He said that she informed him about the baby’s actions as soon as he fell on the ground. “The baby placed his hands on the ground and raised his head to the sky.” I explained to her that it was a sign like that of the Messenger of Allah and a sign of the executor of his will after him.” I then said, “May Allah take my soul in service for your cause, what sign is the sign of the Messenger of Allah and the sign of the executor of his will after him?” He said to me, “In the night that the mother of my grandfather conceived him someone came to my great grandfather with a drink finer than water, softer than butter, sweeter than honey, cooler than ice and whiter than milk. He was asked to drink it and then go to bed with his wife. He went to bed with his wife and she conceived with the baby. In the night that the mother of my father conceived him someone came to my grandfather with the same kind of drink as that brought to my great-grandfather. He was asked to drink it as my great-grandfather had done. He was commanded to do as my great grandfather had done. He then went to bed with his wife and she conceived with my father. In the night that my mother would conceive with me someone came to my father with the same kind of drink as that brought for my great-grandfather and grandfather and made him to drink as they had done and commanded him as he had commanded them before him. He then went to bed with his wife and my mother conceived with me. In the night that my wife was to conceive with my son someone came to me with the same kind of drink as that for my great grandfather, my grandfather and my father. He did to me as he done to them. I then went with the knowledge of Allah and with joy for what Allah had granted to me to bed with my wife and she conceived with the baby that is just born. The newborn is with you and he, by Allah, will be your companion after me. The seed of the Imam is from what I just explained to you. When the seed is accommodated in the womb for four months and the spirit is established therein Allah, the Most Holy, the Most High, then send an angel. This angel is called Haywan (animal or living). He then writes on his right shoulder “. . in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When he comes out of his mothers womb he places his hands on the floor and raises his head to the sky. Placing his hands on earth is an indication of his taking possession of all the knowledge of Allah that is sent from the heavens to earth. Raising his head to the sky is that because a caller from inside the Throne calls him from the high horizon with his name and the name of his father. It is for (on behalf of) the Lord, the Most Majestic, the Most gracious, saying, “O so and so, son of so and so. Be firm so that you would be established. For the great purpose that I have created you, you are my chosen one in my creatures. You are the keeper of My secrets, the container of My knowledge, the trustee of My inspiration and My deputy and representative on earth. I have made it necessary for My blessings and mercy to reach you and those who would love you (and acknowledge your Divine Authority). I have gifted My paradise and given a place near Myself to you and to them. Also, by My Majesty and Grace, I will make your enemies to feel the heat of My punishment even though I may have given them expanded prosperity in My world such as prosperity in their livelihood. When the call of caller ends he responds to it by placing his hands on the ground and raising his head to the sky and says the following. “God Himself testifies that He is the only Lord. The angels and the men of knowledge and justice testify that God is the only Lord, the Majestic, and All-wise.” (3:18) The Imam (a. s.) said, “When he says this, Allah grants him the knowledge of the fist and the knowledge of the last the qualification to be visited by the spirit in the nights of destiny.” I then said, may Allah take my soul in service for your cause, is the Spirit different from Jibril?” He said, “The Spirit is a creature greater than Jibril. Jibril is of the angels. The Spirit is a creature greater than the angels. Is it not true that Allah, the Most Holy, the Most High, has said, “On this Night, the angels and the Spirit descend .” .(97:4) Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Husayn from Ahmad ibn al-Hassan from al-Mukhtar ibn Ziyad from Muhammad ibn Sulayman from his father from abu Basir a similar hadith.

ضعيف بسنديه

The Birth of the Imams (a.s.) - Hadith 2471

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله تَبَارَكَ وَتَعَالَى إِذَا أَحَبَّ أَنْ يَخْلُقَ الامَامَ أَمَرَ مَلَكاً فَأَخَذَ شَرْبَةً مِنْ مَاءٍ تَحْتَ الْعَرْشِ فَيَسْقِيهَا أَبَاهُ فَمِنْ ذَلِكَ يَخْلُقُ الامَامَ فَيَمْكُثُ أَرْبَعِينَ يَوْماً وَلَيْلَةً فِي بَطْنِ أُمِّهِ لا يَسْمَعُ الصَّوْتَ ثُمَّ يَسْمَعُ بَعْدَ ذَلِكَ الْكَلامَ فَإِذَا وُلِدَ بَعَثَ ذَلِكَ الْمَلَكَ فَيَكْتُبُ بَيْنَ عَيْنَيْهِ وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ فَإِذَا مَضَى الامَامُ الَّذِي كَانَ قَبْلَهُ رُفِعَ لِهَذَا مَنَارٌ مِنْ نُورٍ يَنْظُرُ بِهِ إِلَى أَعْمَالِ الْخَلائِقِ فَبِهَذَا يَحْتَجُّ الله عَلَى خَلْقِهِ.

2. Muhammad ibn Yahya has narrated from mmd ibn al-Husayn from Musa ibn Sa‘dan from ‘Abdallah ibn al-Qasim from al-Hassan ibn Rashid who has said the following. “I Heard abu ‘Abdallah (a. s.) say, ‘When Allah, the Most Holy, the Most High, would love to create the Imam He would command an angel to take a drink of water from under the Throne and his father to drink it and from this He creates the Imam. for the first forty days and nights in his mothers womb he would hear anything. After that he would hear the words. When he is born that angel comes and writes between his eyes, “. . in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.” (6:115) When the preceding Imam passes away a light house made from light is prepared for him and this light house he examines the deeds of the creatures. By this means Allah establishes His authority over the creatures.”

ضعيف

The Birth of the Imams (a.s.) - Hadith 2472

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله عَزَّ وَجَلَّ إِذَا أَرَادَ أَنْ يَخْلُقَ الامَامَ مِنَ الامَامِ بَعَثَ مَلَكاً فَأَخَذَ شَرْبَةً مِنْ مَاءٍ تَحْتَ الْعَرْشِ ثُمَّ أَوْقَعَهَا أَوْ دَفَعَهَا إِلَى الامَامِ فَشَرِبَهَا فَيَمْكُثُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً لا يَسْمَعُ الْكَلامَ ثُمَّ يَسْمَعُ الْكَلامَ بَعْدَ ذَلِكَ فَإِذَا وَضَعَتْهُ أُمُّهُ بَعَثَ الله إِلَيْهِ ذَلِكَ الْمَلَكَ الَّذِي أَخَذَ الشَّرْبَةَ فَكَتَبَ عَلَى عَضُدِهِ الايْمَنِ وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ فَإِذَا قَامَ بِهَذَا الامْرِ رَفَعَ الله لَهُ فِي كُلِّ بَلْدَةٍ مَنَاراً يَنْظُرُ بِهِ إِلَى أَعْمَالِ الْعِبَادِ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Mansur ibn Yunus from Yunus ibn Zabyan who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘When Allah, the Most Majestic, the Most gracious, decides to create the Imam from another Imam He sends an angel with a drink of water from under the Throne. Then the angel would make the Imam to drink it and would give it to him to drink. For the first forty days he would not hear any words and thereafter he would hear words. When his mogthor would give birth Aallah would send the same angel who had brought the water. The angels would on his right should, “. . in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When he would rise to execute the task of an Imam Allah would raise a light house for him in every town through which he would examine the deeds of the servants of Allah.”

ضعيف

The Birth of the Imams (a.s.) - Hadith 2473

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الامَامَ لَيَسْمَعُ فِي بَطْنِ أُمِّهِ فَإِذَا وُلِدَ خُطَّ بَيْنَ كَتِفَيْهِ وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ فَإِذَا صَارَ الامْرُ إِلَيْهِ جَعَلَ الله لَهُ عَمُوداً مِنْ نُورٍ يُبْصِرُ بِهِ مَا يَعْمَلُ أَهْلُ كُلِّ بَلْدَةٍ.

4. A number of our people has narrated Ahmad ibn Muhammad from ibn Mahbub from al-Rabi‘ ibn Muhammad al-Musalli from Muhammad ibn Marwan who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘The Imam hears in the womb of his mother and when he is born these words of Allah will be written between his shoulders, “. . in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When the matter (Leadership with Divine Authority) is delivered to him Allah establishes a pillar of light for him through which he can see the deeds of the people of every town.”

مجهول

The Birth of the Imams (a.s.) - Hadith 2474

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنِ ابْنِ مَسْعُودٍ عَنْ عَبْدِ الله بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ إِسْحَاقَ بْنَ جَعْفَرٍ يَقُولُ سَمِعْتُ أَبِي يَقُولُ الاوْصِيَاءُ إِذَا حَمَلَتْ بِهِمْ أُمَّهَاتُهُمْ أَصَابَهَا فَتْرَةٌ شِبْهُ الْغَشْيَةِ فَأَقَامَتْ فِي ذَلِكَ يَوْمَهَا ذَلِكَ إِنْ كَانَ نَهَاراً أَوْ لَيْلَتَهَا إِنْ كَانَ لَيْلاً ثُمَّ تَرَى فِي مَنَامِهَا رَجُلاً يُبَشِّرُهَا بِغُلامٍ عَلِيمٍ حَلِيمٍ فَتَفْرَحُ لِذَلِكَ ثُمَّ تَنْتَبِهُ مِنْ نَوْمِهَا فَتَسْمَعُ مِنْ جَانِبِهَا الايْمَنِ فِي جَانِبِ الْبَيْتِ صَوْتاً يَقُولُ حَمَلْتِ بِخَيْرٍ وَتَصِيرِينَ إِلَى خَيْرٍ وَجِئْتِ بِخَيْرٍ أَبْشِرِي بِغُلامٍ حَلِيمٍ عَلِيمٍ وَتَجِدُ خِفَّةً فِي بَدَنِهَا ثُمَّ لَمْ تَجِدْ بَعْدَ ذَلِكَ امْتِنَاعاً مِنْ جَنْبَيْهَا وَبَطْنِهَا فَإِذَا كَانَ لِتِسْعٍ مِنْ شَهْرِهَا سَمِعَتْ فِي الْبَيْتِ حِسّاً شَدِيداً فَإِذَا كَانَتِ اللَّيْلَةُ الَّتِي تَلِدُ فِيهَا ظَهَرَ لَهَا فِي الْبَيْتِ نُورٌ تَرَاهُ لا يَرَاهُ غَيْرُهَا إِلا أَبُوهُ فَإِذَا وَلَدَتْهُ وَلَدَتْهُ قَاعِداً وَتَفَتَّحَتْ لَهُ حَتَّى يَخْرُجَ مُتَرَبِّعاً يَسْتَدِيرُ بَعْدَ وُقُوعِهِ إِلَى الارْضِ فَلا يُخْطِىُ الْقِبْلَةَ حَيْثُ كَانَتْ بِوَجْهِهِ ثُمَّ يَعْطِسُ ثَلاثاً يُشِيرُ بِإِصْبَعِهِ بِالتَّحْمِيدِ وَيَقَعُ مَسْرُوراً مَخْتُوناً وَرَبَاعِيَتَاهُ مِنْ فَوْقٍ وَأَسْفَلَ وَنَابَاهُ وَضَاحِكَاهُ وَمِنْ بَيْنِ يَدَيْهِ مِثْلُ سَبِيكَةِ الذَّهَبِ نُورٌ وَيُقِيمُ يَوْمَهُ وَلَيْلَتَهُ تَسِيلُ يَدَاهُ ذَهَباً وَكَذَلِكَ الانْبِيَاءُ إِذَا وُلِدُوا وَإِنَّمَا الاوْصِيَاءُ أَعْلاقٌ مِنَ الانْبِيَاءِ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from ibn Mas‘ud from ‘Abdallah ibn Ibrahim al-Ja‘fari who has said the following. “I heard Ishaq ibn Ja‘far say that he heard his father say as herein below. “When the mothers of the executors of the will conceive them she will go through a condition as if she has fainted for the rest of day if it would take place during the day or for the rest of the night if it would take place at night. She then would see in her dream a man congratulating her with the birth of a son, very knowledgeable and very forbearing. The condition then goes away annnd she wakes up and from her right side in the house she hears a voice. It says, “You have conceived with good, you are changing into good and you have come up with good. Congratulations to you for a son who is very forbearing and very knowledgeable. She then would feel light and thereafter she would feel no discomfort from her sides or from her belly. After nine months she would hear (something) intensely in the house On the night of the birth of the child a light would appear to her in the house that only she and the father of the child can see. When the child would born he would be found in a sitting position. There would be enough opening for the child to come out with both thighs and legs folded. The child would turn on the ground so as not to miss facing the direction of Makka. He will sneeze three time and would point with his fingers for the words of blessings said up on sneezing. He would be born his umbilical cord already cut off and circumcised. Both of his Ruba‘ia (molar) teeth from the upper and lower jaws, both of his (Na‘b) canine teeth and both of his Dahika (bicuspids) would have already grown. In front of him there would a light shine like flowing gold. For the next day and night a golden light would flow from his hands. This is how the prophets are when they are born. The executors of their will are the only ones who are the attachments of the prophets.”

ضعيف

The Birth of the Imams (a.s.) - Hadith 2475

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ رَوَى غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا أَنَّهُ قَالَ لا تَتَكَلَّمُوا فِي الامَامِ فَإِنَّ الامَامَ يَسْمَعُ الْكَلامَ وَهُوَ فِي بَطْنِ أُمِّهِ فَإِذَا وَضَعَتْهُ كَتَبَ الْمَلَكُ بَيْنَ عَيْنَيْهِ وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً لا مُبَدِّلَ لِكَلِماتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ فَإِذَا قَامَ بِالامْرِ رُفِعَ لَهُ فِي كُلِّ بَلْدَةٍ مَنَارٌ يَنْظُرُ مِنْهُ إِلَى أَعْمَالِ الْعِبَادِ.

6. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil ibn Darraj who has said the following. “Several persons of our people have narrated that The Imam (a. s.) has said, “Do not speak about the Imam. The Imam (a. s.) hears the words while he still is in the womb of his mother. When she would give birth the angel write between his eyes, “. . in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When takes charge of the matter (Leadership with Divine Authority) in every a light house will be established for him through which he would examine the deeds of the servants (of Allah).”

ضعيف

The Birth of the Imams (a.s.) - Hadith 2476

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ قَالَ كُنْتُ أَنَا وَابْنُ فَضَّالٍ جُلُوساً إِذْ أَقْبَلَ يُونُسُ فَقَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَدْ أَكْثَرَ النَّاسُ فِي الْعَمُودِ قَالَ فَقَالَ لِي يَا يُونُسُ مَا تَرَاهُ أَ تَرَاهُ عَمُوداً مِنْ حَدِيدٍ يُرْفَعُ لِصَاحِبِكَ قَالَ قُلْتُ مَا أَدْرِي قَالَ لَكِنَّهُ مَلَكٌ مُوَكَّلٌ بِكُلِّ بَلْدَةٍ يَرْفَعُ الله بِهِ أَعْمَالَ تِلْكَ الْبَلْدَةِ قَالَ فَقَامَ ابْنُ فَضَّالٍ فَقَبَّلَ رَأْسَهُ وَقَالَ رَحِمَكَ الله يَا أَبَا مُحَمَّدٍ لا تَزَالُ تَجِي‏ءُ بِالْحَدِيثِ الْحَقِّ الَّذِي يُفَرِّجُ الله بِهِ عَنَّا.

7. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd who has said the following. “I and ibn Faddal were sitting tha Yunus came and said, ‘I went to see abu al-Hassan al-Rida (a. s.) and said to him, “May Allah take my soul in service for your cause, “People speak so much about pillar.” He said to me, “O Yunus, what do you see? Do you see it as a pillar of iron that you would raise for your friend?” The narrator has said that he said, “I do not know.” The Imam (a. s.) said, “In fact, it is an appointed angel in every town. Through him Allah raises the deeds of that town.” The narrator has said that ibn Faddal then stood up and kissed his head and said, “May allah grant you blessings, O abu Muhammad, you continue to bring us true hadith with which Allah grants us relief and comfort.”

صحيح

The Birth of the Imams (a.s.) - Hadith 2477

8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لِلامَامِ عَشْرُ عَلامَاتٍ يُولَدُ مُطَهَّراً مَخْتُوناً وَإِذَا وَقَعَ عَلَى الارْضِ وَقَعَ عَلَى رَاحَتِهِ رَافِعاً صَوْتَهُ بِالشَّهَادَتَيْنِ وَلا يُجْنِبُ وَتَنَامُ عَيْنَاهُ وَلا يَنَامُ قَلْبُهُ وَلا يَتَثَاءَبُ وَلا يَتَمَطَّى وَيَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ أَمَامِهِ وَنَجْوُهُ كَرَائِحَةِ الْمِسْكِ وَالارْضُ مُوَكَّلَةٌ بِسَتْرِهِ وَابْتِلاعِهِ وَإِذَا لَبِسَ دِرْعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَتْ عَلَيْهِ وَفْقاً وَإِذَا لَبِسَهَا غَيْرُهُ مِنَ النَّاسِ طَوِيلِهِمْ وَقَصِيرِهِمْ زَادَتْ عَلَيْهِ شِبْراً وَهُوَ مُحَدَّثٌ إِلَى أَنْ تَنْقَضِيَ أَيَّامُهُ.

8. Ali ibn Muhammad has narrated from some of our people from ibn abu ‘umayr from Hariz from Zurara from abu Ja‘far (a. s.) who has said the following. “Imam has ten signs. He is born clean and circumcised. When falls on the earth his palms reach the ground first while he raises his head to the sky and loudly says the two testimonies. He does not experience wit dream. His eyes sleep but not his heart. He does not yawn and stret Ch He sees behind just as he sees in front. His excretion would smell like musk. The earth is made to conceal and devour it. When he would dress up with coat of arms of the Messenger of Allah it would perfectly fit him. However, when other people, taller or shorter would try it would be taller on them by a hand stretch of thump and pinkeye. He is a Muhaddath (the one spoken to by angels) up to the time of his passing away.”

مرسل

The Creation of the bodies, spirits and the Hearts of the Imam (a.s.) - Hadith 2478

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خَلَقَنَا مِنْ عِلِّيِّينَ وَخَلَقَ أَرْوَاحَنَا مِنْ فَوْقِ ذَلِكَ وَخَلَقَ أَرْوَاحَ شِيعَتِنَا مِنْ عِلِّيِّينَ وَخَلَقَ أَجْسَادَهُمْ مِنْ دُونِ ذَلِكَ فَمِنْ أَجْلِ ذَلِكَ الْقَرَابَةُ بَيْنَنَا وَبَيْنَهُمْ وَقُلُوبُهُمْ تَحِنُّ إِلَيْنَا.

1. A number of our people has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from some of our people from abu ‘Abdallah (a. s.) the following. “Allah has created us from ‘Illiyin (high above) and He has created our spirits from above that. He has created the spirit of our Shi‘as (followers) from ‘Illiyin and their bodies from below that. For this reason there is relationship among us and among them and their hearts are affectionate towards us.”

مجهول

The Creation of the bodies, spirits and the Hearts of the Imam (a.s.) - Hadith 2479

2ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ عِمْرَانَ بْنِ إِسْحَاقَ الزَّعْفَرَانِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الله خَلَقَنَا مِنْ نُورِ عَظَمَتِهِ ثُمَّ صَوَّرَ خَلْقَنَا مِنْ طِينَةٍ مَخْزُونَةٍ مَكْنُونَةٍ مِنْ تَحْتِ الْعَرْشِ فَأَسْكَنَ ذَلِكَ النُّورَ فِيهِ فَكُنَّا نَحْنُ خَلْقاً وَبَشَراً نُورَانِيِّينَ لَمْ يَجْعَلْ لاحَدٍ فِي مِثْلِ الَّذِي خَلَقَنَا مِنْهُ نَصِيباً وَخَلَقَ أَرْوَاحَ شِيعَتِنَا مِنْ طِينَتِنَا وَأَبْدَانَهُمْ مِنْ طِينَةٍ مَخْزُونَةٍ مَكْنُونَةٍ أَسْفَلَ مِنْ ذَلِكَ الطِّينَةِ وَلَمْ يَجْعَلِ الله لاحَدٍ فِي مِثْلِ الَّذِي خَلَقَهُمْ مِنْهُ نَصِيباً إِلا لِلانْبِيَاءِ وَلِذَلِكَ صِرْنَا نَحْنُ وَهُمُ النَّاسَ وَصَارَ سَائِرُ النَّاسِ هَمَجٌ لِلنَّارِ وَإِلَى النَّارِ.

2. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn Shu‘ayb from ‘Imran Ishaq al-Za‘farani from Muhammad ibn Marwan who has said the following. “I heard abu ‘Abdallah (a. s.) say as herein below. “Allah has created us from the light of His greatness. Thereafter He shaped our form from a preserved and hidden clay under the Throne. Then He made that light to reside in that clay. We then were a spiritual creature of the human being species. He has not placed anything as a share from that which we were created in anyone else. He has created the spirits of our Shi‘a from our clay and their bodies from a preserved and hidden clay from below that clay. Allah has not placed anything as a share of that which they are created in anyone except the prophets. Therefore, we and our followers became the people. The rest of the people became riffraff for the fire and to the fire.”

مجهول

The Creation of the bodies, spirits and the Hearts of the Imam (a.s.) - Hadith 2480

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ حَسَّانَ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ وَغَيْرِهِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ عَلِيِّ بْنِ رِئَابٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ لله نَهَراً دُونَ عَرْشِهِ وَدُونَ النَّهَرِ الَّذِي دُونَ عَرْشِهِ نُورٌ نَوَّرَهُ وَإِنَّ فِي حَافَتَيِ النَّهَرِ رُوحَيْنِ مَخْلُوقَيْنِ رُوحُ الْقُدُسِ وَرُوحٌ مِنْ أَمْرِهِ وَإِنَّ لله عَشْرَ طِينَاتٍ خَمْسَةً مِنَ الْجَنَّةِ وَخَمْسَةً مِنَ الارْضِ فَفَسَّرَ الْجِنَانَ وَفَسَّرَ الارْضَ ثُمَّ قَالَ مَا مِنْ نَبِيٍّ وَلا مَلَكٍ مِنْ بَعْدِهِ جَبَلَهُ إِلا نَفَخَ فِيهِ مِنْ إِحْدَى الرُّوحَيْنِ وَجَعَلَ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ إِحْدَى الطِّينَتَيْنِ قُلْتُ لابِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) مَا الْجَبْلُ فَقَالَ الْخَلْقُ غَيْرَنَا أَهْلَ الْبَيْتِ فَإِنَّ الله عَزَّ وَجَلَّ خَلَقَنَا مِنَ الْعَشْرِ طِينَاتٍ وَنَفَخَ فِينَا مِنَ الرُّوحَيْنِ جَمِيعاً فَأَطْيِبْ بِهَا طِيباً وَرَوَى غَيْرُهُ عَنْ أَبِي الصَّامِتِ قَالَ طِينُ الْجِنَانِ جَنَّةُ عَدْنٍ وَجَنَّةُ الْمَأْوَى وَجَنَّةُ النَّعِيمِ وَالْفِرْدَوْسُ وَالْخُلْدُ وَطِينُ الارْضِ مَكَّةُ وَالْمَدِينَةُ وَالْكُوفَةُ وَبَيْتُ الْمَقْدِسِ وَالْحَائِرُ.

3. Ali ibn Ibrahim has narrated from Ali ibn Hassa’n and Muhammad ibn Yahya from Salma ibn al-Khattab and others from Ali ibn Hassa’n from Ali ibn ‘Atiyya from Ali ibn Ri’ab who has narrated it in a marfu‘ manner from Amir al-Mu’minin (a. s.) who has said the following. “Allah has a canal below His Throne. Below the canal that is below His Throne is a light that has lighted it up. On both rims of the canal there are two created spirits. One is the holy Spirit and the other is the Spirit from His command. Allah has ten (kinds) of clay. Five from paradise and five from earth.” He then explained the earth and the Paradise. Then he said, “There is no prophet or angel that He has formed (Jabala) but that He has blown into them from one of those spirits. He has formed the Prophet (s. a) from one of those clays.” The narrator has said, “I asked abu al-Hassan the 1st , “What is Jabala?” He said, “It is the creatures exclusive of us Ahl al-Bayt (family of Prophet Muhammad). Allah, the Most Majestic, the Most gracious, has created us from ten clays and has into us from both the Spirits and has added fragrance to fragrance.”

The Creation of the bodies, spirits and the Hearts of the Imam (a.s.) - Hadith 2481

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي نَهْشَلٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله خَلَقَنَا مِنْ أَعْلَى عِلِّيِّينَ وَخَلَقَ قُلُوبَ شِيعَتِنَا مِمَّا خَلَقَنَا وَخَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوِي إِلَيْنَا لانَّهَا خُلِقَتْ مِمَّا خُلِقْنَا ثُمَّ تَلا هَذِهِ الايَةَ كَلا إِنَّ كِتابَ الابْرارِ لَفِي عِلِّيِّينَ. وَما أَدْراكَ ما عِلِّيُّونَ. كِتابٌ مَرْقُومٌ. يَشْهَدُهُ الْمُقَرَّبُونَ وَخَلَقَ عَدُوَّنَا مِنْ سِجِّينٍ وَخَلَقَ قُلُوبَ شِيعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ وَأَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوِي إِلَيْهِمْ لانَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ ثُمَّ تَلا هَذِهِ الايَةَ كَلا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ. وَما أَدْراكَ ما سِجِّينٌ. كِتابٌ مَرْقُومٌ‏.

4. A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from abu Nahshal who has said that Muhammad ibn ’Isma‘il narrated to me from abu Hamza al-Thumali who has said the following: “I heard abu Ja‘far (a. s.) say, “Allah has created us from A‘la ‘Illiyin (above the high above). He has created the hearts of our Shi‘a from what He has created us, and He has created their bodies from below that, thus, their hearts incline towards us because they are created from what we are created. Then he recited this verse, “However, the records of the deeds of the virtuous ones will certainly be in ‘Illiyin. And what would make you know what ‘Illiyun is? It is a comprehensively written Book (of records). The ones nearest to God will bring it to public.” (83:18-21) <br>Our enemies are created from Sijjin and the hearts of their followers are created from what they are created, and their bodies are created from below that, thus, their hearts incline to them because they are created from what they are created. Then he recited this verse, “Let them know that the records of the sinner’s deeds are in Sijjin. And what would make you know what Sijjin is? It is a comprehensively written Book (of records).” (83:7-9).”

مجهول

Submission and the Virtue of the Muslims - Hadith 2482

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) إِنِّي تَرَكْتُ مَوَالِيَكَ مُخْتَلِفِينَ يَتَبَرَّأُ بَعْضُهُمْ مِنْ بَعْضٍ قَالَ فَقَالَ وَمَا أَنْتَ وَذَاكَ إِنَّمَا كُلِّفَ النَّاسُ ثَلاثَةً مَعْرِفَةَ الائِمَّةِ وَالتَّسْلِيمَ لَهُمْ فِيمَا وَرَدَ عَلَيْهِمْ وَالرَّدَّ إِلَيْهِمْ فِيمَا اخْتَلَفُوا فِيهِ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Sinan from ibn Muskan from Sadir who has said the following. “I said to abu Ja‘far (a. s.), ‘I just left your supporters and followers opposing and disdaining each other.” The narrator has said that The Imam (a. s.) then said, “What do you have to do with their conditions. People have three obligations. They must recognize the Imams, submit to the instructions they have received from the Imams and refer to them in their disputes and differences.”

ضعيف بل مختلف فيه حسن عندنا

Submission and the Virtue of the Muslims - Hadith 2483

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الله الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَوْ أَنَّ قَوْماً عَبَدُوا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَحَجُّوا الْبَيْتَ وَصَامُوا شَهْرَ رَمَضَانَ ثُمَّ قَالُوا لِشَيْ‏ءٍ صَنَعَهُ الله أَوْ صَنَعَهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَلا صَنَعَ خِلافَ الَّذِي صَنَعَ أَوْ وَجَدُوا ذَلِكَ فِي قُلُوبِهِمْ لَكَانُوا بِذَلِكَ مُشْرِكِينَ ثُمَّ تَلا هَذِهِ الايَةَ فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيماً ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) عَلَيْكُمْ بِالتَّسْلِيمِ.

2. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from ‘Abdallah al-Kahili who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘If a people would worship Allah only Who has no partner, maintain the prayers, pay Zakat, perform Hajj of the House and fast in the month of Ramadan but say about something that Allah or the Messenger of Allah has done, would that it had been done differently or find such feelings in their hearts in this they will be considered as polytheists. He then recited this verse of the Holy Quran. “I swear by your Lord that they will not be considered believers until they let you judge their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of God.” (4:65). Abu ‘Abdallah (a. s.) then said, “You have to be submissive (before Allaah).”

حسن

Submission and the Virtue of the Muslims - Hadith 2484

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنَّ عِنْدَنَا رَجُلاً يُقَالُ لَهُ كُلَيْبٌ فَلا يَجِي‏ءُ عَنْكُمْ شَيْ‏ءٌ إِلا قَالَ أَنَا أُسَلِّمُ فَسَمَّيْنَاهُ كُلَيْبَ تَسْلِيمٍ قَالَ فَتَرَحَّمَ عَلَيْهِ ثُمَّ قَالَ أَ تَدْرُونَ مَا التَّسْلِيمُ فَسَكَتْنَا فَقَالَ هُوَ وَالله الاخْبَاتُ قَوْلُ الله عَزَّ وَجَلَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ وَأَخْبَتُوا إِلى‏ رَبِّهِمْ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from Zayd al-Shahham who has said the following, “I said to abu ‘Abdallah (a. s.), ‘Among us there is a man called Kulayb. Nothing comes from you but that he says, “I submit to it.” Thus, we call him, “Kulayb, the submissive.” The narrator has said that The Imam (a. s) expressed kindness towards him and prayed and then said, “Do you know what submission is?” We remained silent. The Imam (a. s.) said, “That, by Allah, is al-Ikhbat in the words of Allah, the Most Majestic, the Most gracious, ‘The righteously striving believers who are humble before their Lord.” (11:23)

موثق

Submission and the Virtue of the Muslims - Hadith 2485

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ الاقْتِرَافُ التَّسْلِيمُ لَنَا وَالصِّدْقُ عَلَيْنَا وَأَلا يَكْذِبَ عَلَيْنَا.

4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban from Muhammad ibn Muslim from abu Ja‘far (a. s.) about the words of Allah, the Most Holy, the Most High, “Whoever achieves virtue will have its merit increased. . .” (42:23) The Imam (a. s.) said, ‘achievement’ refers to one’s submission to us, his speaking the truth from us and not to ascribe any lies to us.”

ضعيف على المشهور

Submission and the Virtue of the Muslims - Hadith 2486

5ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) قَدْ أَفْلَحَ الْمُؤْمِنُونَ أَ تَدْرِي مَنْ هُمْ قُلْتُ أَنْتَ أَعْلَمُ قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ فَالْمُؤْمِنُ غَرِيبٌ فَطُوبَى لِلْغُرَبَاءِ.

5. Ali ibn Muhammad has narrated from ‘Abdallah ibn Ahmad ibn Muhammad al-Barqi from his fahter from Muhammad ibn ‘Abd al-Hamid from Mansur ibn Yunus from Bashir al-Dahhan from Kamil al-Tammar who has said the following. “Abu Ja‘far (a. s.) has said, “Triumphant indeed are the believers,” (23:1) Do you know who they are?” I said, “You know best.” He said, Triumphant indeed are the believers, who are Muslims (submissive to Allah). The Muslims are noble people. The believers are rare. Congratulations to the believers.”

مجهول

Submission and the Virtue of the Muslims - Hadith 2487

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْخَشَّابِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعٍ الْمُسْلِيِّ عَنْ يَحْيَى بْنِ زَكَرِيَّا الانْصَارِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ مَنْ سَرَّهُ أَنْ يَسْتَكْمِلَ الايمَانَ كُلَّهُ فَلْيَقُلِ الْقَوْلُ مِنِّي فِي جَمِيعِ الاشْيَاءِ قَوْلُ آلِ مُحَمَّدٍ فِيمَا أَسَرُّوا وَمَا أَعْلَنُوا وَفِيمَا بَلَغَنِي عَنْهُمْ وَفِيمَا لَمْ يَبْلُغْنِي.

6. Ali ibn Muhammad has narrated from certain person of our people from al-Khashshab from al-‘Abbass ibn ‘Amir from Rabi‘ al-Musalli from Yahya ibn Zakariya al-Ansari who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘Whoever loves to have a complete belief he must say, “Everything that I say is from the family of Muhammad whether those that they kept secret or those that they made public those that have reached me from them and those that have not reached me.”

مرسل مجهول

Submission and the Virtue of the Muslims - Hadith 2488

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ أَوْ بُرَيْدٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ لَقَدْ خَاطَبَ الله أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي كِتَابِهِ قَالَ قُلْتُ فِي أَيِّ مَوْضِعٍ قَالَ فِي قَوْلِهِ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ فَاسْتَغْفَرُوا الله وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا الله تَوَّاباً رَحِيماً. فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ فِيمَا تَعَاقَدُوا عَلَيْهِ لَئِنْ أَمَاتَ الله مُحَمَّداً أَلا يَرُدُّوا هَذَا الامْرَ فِي بَنِي هَاشِمٍ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ عَلَيْهِمْ مِنَ الْقَتْلِ أَوِ الْعَفْوِ وَيُسَلِّمُوا تَسْلِيماً.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhayna from Zurara or Burayd who has said the following. “Abu Ja‘far (a. s.) has said, ‘Allah has addressed Amir al-Mu’minin (a. s.) in His book.” The narrator has said that asked him, “where and in which passage?” He said, “It is in His words that read, “If they ever do injustice to themselves and come to you (Muhammad) asking for God’s forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful. (4:64) “I swear by your Lord that they will not be considered believers until they let you judge their disputes (on the issue of their agreement not to allow the leadership pass to the descendants of Hashim). Then they will find nothing in their souls to prevent them from accepting your judgment, (to condemn or forgive them) thus, submitting themselves to the will of God.” (4:65) “

حسن

Submission and the Virtue of the Muslims - Hadith 2489

8ـ أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ الله عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ إِلَى آخِرِ الايَةِ قَالَ هُمُ الْمُسَلِّمُونَ لآِلِ مُحَمَّدٍ الَّذِينَ إِذَا سَمِعُوا الْحَدِيثَ لَمْ يَزِيدُوا فِيهِ وَلَمْ يَنْقُصُوا مِنْهُ جَاءُوا بِهِ كَمَا سَمِعُوهُ.

8. Ahmad ibn Mihran (may Allah grant him blessings) has narrated from from ‘Abd al-‘Azim al-Hassani from Ali ibn Asbat from Ali ibn ‘Aqaba from al-Hakam ibn Ayman from abu Basir who has said the following. “Once I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “. . those of Our servants who listen to the words and only follow the best ones. .” .(39:18) The Imam (a. s.) said, “They are those who are submissive to the (commands) of Ahl al-Bayt of Muhammad (s. a). It is those who when hearing a hadith do not add anything thereto or omit anything there from. They present it just as they have heard.”

ضعيف على المشهور

People’s obligation after Hajj to Meet the Imam, Ask them Religious Instructions, Declare and Pledge to them Allegiance and Express their Love - Hadith 2490

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَظَرَ إِلَى النَّاسِ يَطُوفُونَ حَوْلَ الْكَعْبَةِ فَقَالَ هَكَذَا كَانُوا يَطُوفُونَ فِي الْجَاهِلِيَّةِ إِنَّمَا أُمِرُوا أَنْ يَطُوفُوا بِهَا ثُمَّ يَنْفِرُوا إِلَيْنَا فَيُعْلِمُونَا وَلايَتَهُمْ وَمَوَدَّتَهُمْ وَيَعْرِضُوا عَلَيْنَا نُصْرَتَهُمْ ثُمَّ قَرَأَ هَذِهِ الايَةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhayna from Fudayl who has said the following. “abu Ja‘far (a. s.) looked at the people perform Tawaf (walking around the Ka‘ba seven times) and said, “This is how they used to perform Tawaf in the times ignorance (pre-Islamic era). What they are required to do is to perform Tawaf and come to us, declare their support and love for us and express their help for us. The Imam (a. s.) then recited this verse of the Holy Quran. “Lord, fill the hearts of the people with love for them . .” (14:37)

حسن

People’s obligation after Hajj to Meet the Imam, Ask them Religious Instructions, Declare and Pledge to them Allegiance and Express their Love - Hadith 2491

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي عُبَيْدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) وَرَأَى النَّاسَ بِمَكَّةَ وَمَا يَعْمَلُونَ قَالَ فَقَالَ فِعَالٌ كَفِعَالِ الْجَاهِلِيَّةِ أَمَا وَالله مَا أُمِرُوا بِهَذَا وَمَا أُمِرُوا إِلا أَنْ يَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ فَيَمُرُّوا بِنَا فَيُخْبِرُونَا بِوَلايَتِهِمْ وَيَعْرِضُوا عَلَيْنَا نُصْرَتَهُمْ‏.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Dawud ibn al-Ni‘man from abu ‘Ubayda who has said the following. “I heard abu Ja‘far say, (a. s.) when he saw people in Makka and what they were doing, “Activities like those in the days of ignorance. By Allah, they are not commanded to do as su Ch What they are commanded to do is to complete their Hajj, relieve themselves of the obligations of vows and visit us to inform us of their support and express their help before us.”

ضعيف على المشهور

People’s obligation after Hajj to Meet the Imam, Ask them Religious Instructions, Declare and Pledge to them Allegiance and Express their Love - Hadith 2492

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ أَبِي جَمِيلَةَ عَنْ خَالِدِ بْنِ عَمَّارٍ عَنْ سَدِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) وَهُوَ دَاخِلٌ وَأَنَا خَارِجٌ وَأَخَذَ بِيَدِي ثُمَّ اسْتَقْبَلَ الْبَيْتَ فَقَالَ يَا سَدِيرُ إِنَّمَا أُمِرَ النَّاسُ أَنْ يَأْتُوا هَذِهِ الاحْجَارَ فَيَطُوفُوا بِهَا ثُمَّ يَأْتُونَا فَيُعْلِمُونَا وَلايَتَهُمْ لَنَا وَهُوَ قَوْلُ الله وَإِنِّي لَغَفَّارٌ لِمَنْ تابَ وَآمَنَ وَعَمِلَ صالِحاً ثُمَّ اهْتَدى‏ ثُمَّ أَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ إِلَى وَلايَتِنَا ثُمَّ قَالَ يَا سَدِيرُ فَأُرِيكَ الصَّادِّينَ عَنْ دِينِ الله ثُمَّ نَظَرَ إِلَى أَبِي حَنِيفَةَ وَسُفْيَانَ الثَّوْرِيِّ فِي ذَلِكَ الزَّمَانِ وَهُمْ حَلَقٌ فِي الْمَسْجِدِ فَقَالَ هَؤُلاءِ الصَّادُّونَ عَنْ دِينِ الله بِلا هُدًى مِنَ الله وَلا كِتَابٍ مُبِينٍ إِنَّ هَؤُلاءِ الاخَابِثَ لَوْ جَلَسُوا فِي بُيُوتِهِمْ فَجَالَ النَّاسُ فَلَمْ يَجِدُوا أَحَداً يُخْبِرُهُمْ عَنِ الله تَبَارَكَ وَتَعَالَى وَعَنْ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى يَأْتُونَا فَنُخْبِرَهُمْ عَنِ الله تَبَارَكَ وَتَعَالَى وَعَنْ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

Ali ibn Ibrahim reported from Salih ibn al-Sindi, from Ja'far ibn Bashir, and Muhammad ibn Yahya reported from Ahmad ibn Muhammad ibn Isa, from Ibn Faddal, all narrating from Abu Jamila, from Khalid ibn Ammar, from Sudair, who said: "I heard Abu Ja'far al-Baqir (as) while I was exiting, and he took my hand and faced the house (Kaaba) and said: 'O Sudair, the people were commanded to come to these stones and perform tawaf around them, then come to us and nd declare their allegiance to us. This is the word of Allah: Indeed, I am the Forgiving for whoever repents, believes, and does righteous deeds, and then follows guidance.' Then he gestured with his hand to his chest, indicating our leadership. He then said: 'O Sudair, let me show you those who lead people away from the religion of Allah.' Then he looked at Abu Hanifa and Sufyan al-Thawri at that time, and they were sitting in a circle in the mosque. He said: 'These are the ones who lead people away from the religion of Allah without guidance from Allah and without a clear Book. If these evil ones had sat in their homes, people would have wandered about and would not have found anyone to inform them about Allah, the Blessed and Exalted, and about His Messenger (saw) until they come to us, and we inform them about Allah, the Blessed and Exalted, and about His Messenger (saw).'"

ضعيف

The Angels come to the Houses of the Imams, Step on their Furnishings and Bring them News - Hadith 2493

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مِسْمَعٍ كِرْدِينٍ الْبَصْرِيِّ قَالَ كُنْتُ لا أَزِيدُ عَلَى أَكْلَةٍ بِاللَّيْلِ وَالنَّهَارِ فَرُبَّمَا اسْتَأْذَنْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَأَجِدُ الْمَائِدَةَ قَدْ رُفِعَتْ لَعَلِّي لا أَرَاهَا بَيْنَ يَدَيْهِ فَإِذَا دَخَلْتُ دَعَا بِهَا فَأُصِيبَ مَعَهُ مِنَ الطَّعَامِ وَلا أَتَأَذَّى بِذَلِكَ وَإِذَا عَقَّبْتُ بِالطَّعَامِ عِنْدَ غَيْرِهِ لَمْ أَقْدِرْ عَلَى أَنْ أَقِرَّ وَلَمْ أَنَمْ مِنَ النَّفْخَةِ فَشَكَوْتُ ذَلِكَ إِلَيْهِ وَأَخْبَرْتُهُ بِأَنِّي إِذَا أَكَلْتُ عِنْدَهُ لَمْ أَتَأَذَّ بِهِ فَقَالَ يَا أَبَا سَيَّارٍ إِنَّكَ تَأْكُلُ طَعَامَ قَوْمٍ صَالِحِينَ تُصَافِحُهُمُ الْمَلائِكَةُ عَلَى فُرُشِهِمْ قَالَ قُلْتُ وَيَظْهَرُونَ لَكُمْ قَالَ فَمَسَحَ يَدَهُ عَلَى بَعْضِ صِبْيَانِهِ فَقَالَ هُمْ أَلْطَفُ بِصِبْيَانِنَا مِنَّا بِهِمْ.

1. A number of our people has narrated has narrated from Ahmad ibn Muhammad from ibn Sinan from Masma‘ Kirdin al-Basri who has said the following. “I used to eat one meal in twenty four hours. I would ask permission to see abu ‘Abdallah (a. s.) at such time that I would expect that their table cloth is collected and they have fished their meal. When I would arrive he would ask to return the table cloth. I would find food in it but it would not harm me while if I would eat with others again I could not do so and it would become very difficult for me to sleep because of gases. I complained about it before the Imam (a. s.) and said that if I would eat from your table it does not harm me. He said, “O abu Sayyar, it is because you eat from the table of the virtuous people. Angels shake hands with them on their furnishings.” The narrator has said that I then asked, “Do they (angels) appear to you?” He has said, “The Imam (a. s.) wiped his hand over one of his children and said, ‘They are more kind to our children than we ourselves are.”

ضعيف على المشهور

The Angels come to the Houses of the Imams, Step on their Furnishings and Bring them News - Hadith 2494

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ يَا حُسَيْنُ وَضَرَبَ بِيَدِهِ إِلَى مَسَاوِرَ فِي الْبَيْتِ مَسَاوِرُ طَالَ مَا اتَّكَتْ عَلَيْهَا الْمَلائِكَةُ وَرُبَّمَا الْتَقَطْنَا مِنْ زَغَبِهَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Muhammad ibn al-Qasim from al-Husayn ibn abu al-‘Ala’ who has said the following. “Once Abu ‘Abdallah (a. s.) said, ‘O Husayn, tapping his hand on a cushion in the house, saying, ‘Cushions on which for a long time angels have been leaning and perhaps we pick up some of their fluff around.”

حسن

The Angels come to the Houses of the Imams, Step on their Furnishings and Bring them News - Hadith 2495

3ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ قَالَ حَدَّثَنِي مَالِكُ بْنُ عَطِيَّةَ الاحْمَسِيُّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ دَخَلْتُ عَلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَاحْتُبِسْتُ فِي الدَّارِ سَاعَةً ثُمَّ دَخَلْتُ الْبَيْتَ وَهُوَ يَلْتَقِطُ شَيْئاً وَأَدْخَلَ يَدَهُ مِنْ وَرَاءِ السِّتْرِ فَنَاوَلَهُ مَنْ كَانَ فِي الْبَيْتِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا الَّذِي أَرَاكَ تَلْتَقِطُهُ أَيُّ شَيْ‏ءٍ هُوَ فَقَالَ فَضْلَةٌ مِنْ زَغَبِ الْمَلائِكَةِ نَجْمَعُهُ إِذَا خَلَّوْنَا نَجْعَلُهُ سَيْحاً لاوْلادِنَا فَقُلْتُ جُعِلْتُ فِدَاكَ وَإِنَّهُمْ لَيَأْتُونَكُمْ فَقَالَ يَا أَبَا حَمْزَةَ إِنَّهُمْ لَيُزَاحِمُونَّا عَلَى تُكَأَتِنَا.

3. Muhammad has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam who hassaaid that Malik ibn ‘Atiyya al-Ahmasi narrated to him from abu Hamza al-Thumali who has said the following. “Once I went to see Ali ibn al-Husayn (a. s.) and I became confounded in the room for an hour then I went inside the house while he was picking up things and would give to someone behind the curtain. I then said, may Allah take my soul in service for your cause, What was that thing that I saw you picking up?” The Imam (a. s.) said, “The fuzz from the angels when they come to meet us and we use it amuse our children.” I then said, may Allah take my soul in service for your cause, do they they come to you?” The Imam (a. s.) said, “O abu Hamza, they become crowded over our furnishings.”

صحيح

The Angels come to the Houses of the Imams, Step on their Furnishings and Bring them News - Hadith 2496

4ـ مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ مَلَكٍ يُهْبِطُهُ الله فِي أَمْرٍ مَا يُهْبِطُهُ إِلا بَدَأَ بِالامَامِ فَعَرَضَ ذَلِكَ عَلَيْهِ وَإِنَّ مُخْتَلَفَ الْمَلائِكَةِ مِنْ عِنْدِ الله تَبَارَكَ وَتَعَالَى إِلَى صَاحِبِ هَذَا الامْرِ.

4. Muhammad has narrated from Muhammad ibn al-Hassan from Muhammad ibn Aslam from Ali ibn abu Hamza who has said the following. “I heard abu al-Hassan (a. s.) say, ‘Every angels that Allah sends down for a task that angel first begins with meeting the Imam to present the task to him. The presence of Imam, Leader with Divine Authority is the scene of great mix of the angels from Allah, the Most Holy, the Most High.”

ضعيف

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2497

1ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ سَعْدٍ الاسْكَافِ قَالَ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فِي بَعْضِ مَا أَتَيْتُهُ فَجَعَلَ يَقُولُ لا تَعْجَلْ حَتَّى حَمِيَتِ الشَّمْسُ عَلَيَّ وَجَعَلْتُ أَتَتَبَّعُ الافْيَاءَ فَمَا لَبِثَ أَنْ خَرَجَ عَلَيَّ قَوْمٌ كَأَنَّهُمُ الْجَرَادُ الصُّفْرُ عَلَيْهِمُ الْبُتُوتُ قَدِ انْتَهَكَتْهُمُ الْعِبَادَةُ قَالَ فَوَ الله لانْسَانِي مَا كُنْتُ فِيهِ مِنْ حُسْنِ هَيْئَةِ الْقَوْمِ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ لِي أَرَانِي قَدْ شَقَقْتُ عَلَيْكَ قُلْتُ أَجَلْ وَالله لَقَدْ أَنْسَانِي مَا كُنْتُ فِيهِ قَوْمٌ مَرُّوا بِي لَمْ أَرَ قَوْماً أَحْسَنَ هَيْئَةً مِنْهُمْ فِي زِيِّ رَجُلٍ وَاحِدٍ كَأَنَّ أَلْوَانَهُمُ الْجَرَادُ الصُّفْرُ قَدِ انْتَهَكَتْهُمُ الْعِبَادَةُ فَقَالَ يَا سَعْدُ رَأَيْتَهُمْ قُلْتُ نَعَمْ قَالَ أُولَئِكَ إِخْوَانُكَ مِنَ الْجِنِّ قَالَ فَقُلْتُ يَأْتُونَكَ قَالَ نَعَمْ يَأْتُونَّا يَسْأَلُونَّا عَنْ مَعَالِمِ دِينِهِمْ وَحَلالِهِمْ وَحَرَامِهِمْ.

1. Certain persons of our people have narrated from Muhammad ibn Ali from Yahya ibn Musawir from Sa‘d al-Askaf who has said the following. “On one of the occasion of my meeting with abu Ja‘far (a. s.) when I went tosee him he asked me to wait until the sun became very hot on me. I tried to follow the shadow from the sun. No very long thereafter a people came out of his presence that looked like locusts dressed in large gowns and very oale and slim due to extensive worshipping. Their beautiful scene made me to forget other things. When I went in the presence of the Imam (a. s.) he said, “I am afraid I caused you hardships.” I said, “Yes, it was difficult but, by Allah, I forgot other things when I saw them. A people passed by the like of whose beauty I had not seen before. They looked like locusts and pale and slim due to worshipping a great deal.” The Imam (a. s.) said, “O Sa‘d , did you see them?” I said, “Yes, I saw them.” The Imam (a. s.) said, “They are your brethren from Jinns.” The narrator has said that he asked The Imam (a. s.), “Do they come to you?” He said, “Yes, they come to us for religious instructions and to learn the lawful and unlawful matters.”

مجهول

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2498

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ جَبَلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كُنَّا بِبَابِهِ فَخَرَجَ عَلَيْنَا قَوْمٌ أَشْبَاهُ الزُّطِّ عَلَيْهِمْ أُزُرٌ وَأَكْسِيَةٌ فَسَأَلْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْهُمْ فَقَالَ هَؤُلاءِ إِخْوَانُكُمْ مِنَ الْجِنِّ.

2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Hassa’n from Ibrahim ibn ’Isma‘il from ibn Jabal who has said the following. “Once we were in front of the door of the house of abu ‘Abdallah (a. s.) that a people who looked Indian gypsies came out with loin clothe and covering on them. We asked abu ‘‘Abdallah (a. s.) about them and he said, “They were your brethren from Jinns.”

ضعيف

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2499

3ـ أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَعْدٍ الاسْكَافِ قَالَ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) أُرِيدُ الاذْنَ عَلَيْهِ فَإِذَا رِحَالُ إِبِلٍ عَلَى الْبَابِ مَصْفُوفَةٌ وَإِذَا الاصْوَاتُ قَدِ ارْتَفَعَتْ ثُمَّ خَرَجَ قَوْمٌ مُعْتَمِّينَ بِالْعَمَائِمِ يُشْبِهُونَ الزُّطَّ قَالَ فَدَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَقُلْتُ جُعِلْتُ فِدَاكَ أَبْطَأَ إِذْنُكَ عَلَيَّ الْيَوْمَ وَرَأَيْتُ قَوْماً خَرَجُوا عَلَيَّ مُعْتَمِّينَ بِالْعَمَائِمِ فَأَنْكَرْتُهُمْ فَقَالَ أَ وَتَدْرِي مَنْ أُولَئِكَ يَا سَعْدُ قَالَ قُلْتُ لا قَالَ فَقَالَ أُولَئِكَ إِخْوَانُكُمْ مِنَ الْجِنِّ يَأْتُونَّا فَيَسْأَلُونَّا عَنْ حَلالِهِمْ وَحَرَامِهِمْ وَمَعَالِمِ دِينِهِمْ.

3. Ahmad ibn Idris and Muhammad ibn Yahya have narrated from al-Hassan ibn Ali al-Kufiy from ibn al-Faddal from certain person of our people from Sa‘d al-Askaf who has said the following. “Once I to ask permission to meet abu Ja‘far (a. s.). I found saddles of camels lined up in front of the door and noises coming very loud and then a people came out with turbans like those of the Indian gypsies. I asked abu Ja‘far (a. s.) about them and said, may Allah take my soul in service for your cause. Today it took a long time to receive permission to meet you. I saw a people coming out with turbans whom I could not recognize.” He said, “Do you know, O Sa‘d, who they are?” I said, “No, I do not know.” The Imam (a. s.) said, “They were your brethren in religion from Jinns. They come to us for religious instructions, to learn the lawful and unlawful matters and the principles of their religion.”

مرسل

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2500

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ أَوْصَانِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) بِحَوَائِجَ لَهُ بِالْمَدِينَةِ فَخَرَجْتُ فَبَيْنَا أَنَا بَيْنَ فَجِّ الرَّوْحَاءِ عَلَى رَاحِلَتِي إِذَا إِنْسَانٌ يَلْوِي ثَوْبَهُ قَالَ فَمِلْتُ إِلَيْهِ وَظَنَنْتُ أَنَّهُ عَطْشَانُ فَنَاوَلْتُهُ الادَاوَةَ فَقَالَ لِي لا حَاجَةَ لِي بِهَا وَنَاوَلَنِي كِتَاباً طِينُهُ رَطْبٌ قَالَ فَلَمَّا نَظَرْتُ إِلَى الْخَاتَمِ إِذَا خَاتَمُ ابي جعفر (عَلَيْهِ السَّلام) فَقُلْتُ مَتَى عَهْدُكَ بِصَاحِبِ الْكِتَابِ قَالَ السَّاعَةَ وَإِذَا فِي الْكِتَابِ أَشْيَاءُ يَأْمُرُنِي بِهَا ثُمَّ الْتَفَتُّ فَإِذَا لَيْسَ عِنْدِي أَحَدٌ قَالَ ثُمَّ قَدِمَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَلَقِيتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ رَجُلٌ أَتَانِي بِكِتَابِكَ وَطِينُهُ رَطْبٌ فَقَالَ يَا سَدِيرُ إِنَّ لَنَا خَدَماً مِنَ الْجِنِّ فَإِذَا أَرَدْنَا السُّرْعَةَ بَعَثْنَاهُمْ. وَفِي رِوَايَةٍ أُخْرَى قَالَ إِنَّ لَنَا أَتْبَاعاً مِنَ الْجِنِّ كَمَا أَنَّ لَنَا أَتْبَاعاً مِنَ الانْسِ فَإِذَا أَرَدْنَا أَمْراً بَعَثْنَاهُمْ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ibrahim ibn abu al-Balad from Sadir al-Sayrafi who has said the following. “Abu Ja‘far (a. s.) asked me to help him in a few things in Maina. I left and when reached fajj al-Rawha’ a man waved to me with his cloths. The narrator has said that I turned to him and I though he was thirsty. I offered the cup but he declined saying, “I do not need it.” He gave a letter with its ink still not dried up. The narrator has said that when looked at it, it had the seal of abu Ja‘far (a. s.) on. I asked him when were you in the presence of abu Ja‘far (a. s.)?” He said, “Just now I was in his presence.” In the letter there were few things that he had commanded me to do. When looked around there was no one with me.” The narrator has said that then I went to meet abu Ja‘far (a. s.) and said, may Allah take my soul in service for your cause, a man came to me with your letter the ink of which was not yet dried up.” He said, “O Sadir, we servants from Jinns. When we would need a thing to happen quickly we send them to do it.”

حسن وآخره مرسل

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2501

5ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَحْرَشٍ قَالَ حَدَّثَتْنِي حَكِيمَةُ بِنْتُ مُوسَى قَالَتْ رَأَيْتُ الرِّضَا (عَلَيْهِ السَّلام) وَاقِفاً عَلَى بَابِ بَيْتِ الْحَطَبِ وَهُوَ يُنَاجِي وَلَسْتُ أَرَى أَحَداً فَقُلْتُ يَا سَيِّدِي لِمَنْ تُنَاجِي فَقَالَ هَذَا عَامِرٌ الزَّهْرَائِيُّ أَتَانِي يَسْأَلُنِي وَيَشْكُو إِلَيَّ فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَ كَلامَهُ فَقَالَ لِي إِنَّكِ إِنْ سَمِعْتِ بِهِ حُمِمْتِ سَنَةً فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَهُ فَقَالَ لِيَ اسْمَعِي فَاسْتَمَعْتُ فَسَمِعْتُ شِبْهَ الصَّفِيرِ وَرَكِبَتْنِيَ الْحُمَّى فَحُمِمْتُ سَنَةً.

5. Alki ibn Muhammad aand Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from the person who he mentioned from Muhammad ibn Jahrash who said that Halima daughter of Musa said: “Once I saw al-Rida (a. s.) standing at the door of the firewood room and he was whispering but I would not see anyone else around. I then asked him, “My master, who are you talking to?” He said, “This is ‘Amir al-Zahra’i. He has come to ask a few questions and he has certain complains.” I then asked, “My master, I like to hear his words.” He said, “If you would hear his words you will have fever for one year.” I said, “My master, I like to hear him.” He said, “All right, then listen.” I listened and I heard something like a whistle. I then felt fever for one year.”

ضعيف

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2502

6ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَى الْمِنْبَرِ إِذْ أَقْبَلَ ثُعْبَانٌ مِنْ نَاحِيَةِ بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ فَهَمَّ النَّاسُ أَنْ يَقْتُلُوهُ فَأَرْسَلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنْ كُفُّوا فَكَفُّوا وَأَقْبَلَ الثُّعْبَانُ يَنْسَابُ حَتَّى انْتَهَى إِلَى الْمِنْبَرِ فَتَطَاوَلَ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَأَشَارَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِلَيْهِ أَنْ يَقِفَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ وَلَمَّا فَرَغَ مِنْ خُطْبَتِهِ أَقْبَلَ عَلَيْهِ فَقَالَ مَنْ أَنْتَ فَقَالَ عَمْرُو بْنُ عُثْمَانَ خَلِيفَتِكَ عَلَى الْجِنِّ وَإِنَّ أَبِي مَاتَ وَأَوْصَانِي أَنْ آتِيَكَ فَأَسْتَطْلِعَ رَأْيَكَ وَقَدْ أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا تَأْمُرُنِي بِهِ وَمَا تَرَى فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أُوصِيكَ بِتَقْوَى الله وَأَنْ تَنْصَرِفَ فَتَقُومَ مَقَامَ أَبِيكَ فِي الْجِنِّ فَإِنَّكَ خَلِيفَتِي عَلَيْهِمْ قَالَ فَوَدَّعَ عَمْرٌو أَمِيرَ الْمُؤْمِنِينَ وَانْصَرَفَ فَهُوَ خَلِيفَتُهُ عَلَى الْجِنِّ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَيَأْتِيكَ عَمْرٌو وَذَاكَ الْوَاجِبُ عَلَيْهِ قَالَ نَعَمْ.

6. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ibrahim ibn Hashim from ‘Amr ibn ‘Uthman from Ibrahim ibn Ayyub from ‘Amr ibn Shimr from Jabir from abu Ja‘far (a. s.) who has said the following. “Once when Amir al-Mu’minin (a. s.) was on the pulpit a serpent entered from one of the doors of the mosque. People wanted to kill him. Amir al-Mu’minin (a. s.) asked them to leave him alone. They left him alone. The serpent began to crawl to the pulpit. He stretched and saluted to Amir al-Mu’minin (a. s.). Amir al-Mu’minin (a. s.) made a gesture to him to wait until the sermon is completed. When the sermon was completed he came to him and said, “Who are you?” He said, “I am ‘Amr ibn ‘Uthman, your deputy among the Jinns. My father has died and he has asked me in his will to come to you and find out your instructions and that is why I am here. What do you command me to do and what do you see.” Amir al-Mu’minin (a. s.) said, “I ask you to be pious before Allah and go back and act as the successor of your father among the Jinns. I appoint you as my deputy over them.” The narrator has said that ‘Amr then said farewell to Amir al-Mu’minin (a. s.) and left as his deputy over the Jinns. I asked The Imam (a. s.), may Allah take my soul in service for your cause, does ‘Amr fulfill that obligation on him?” He said, “Yes, he does so.”

ضعيف على المشهور

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs - Hadith 2503

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ كُنْتُ مُزَامِلاً لِجَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ فَلَمَّا أَنْ كُنَّا بِالْمَدِينَةِ دَخَلَ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَوَدَّعَهُ وَخَرَجَ مِنْ عِنْدِهِ وَهُوَ مَسْرُورٌ حَتَّى وَرَدْنَا الاخَيْرِجَةَ أَوَّلَ مَنْزِلٍ نَعْدِلُ مِنْ فَيْدَ إِلَى الْمَدِينَةِ يَوْمَ جُمُعَةٍ فَصَلَّيْنَا الزَّوَالَ فَلَمَّا نَهَضَ بِنَا الْبَعِيرُ إِذَا أَنَا بِرَجُلٍ طُوَالٍ آدَمَ مَعَهُ كِتَابٌ فَنَاوَلَهُ جَابِراً فَتَنَاوَلَهُ فَقَبَّلَهُ وَوَضَعَهُ عَلَى عَيْنَيْهِ وَإِذَا هُوَ مِنْ مُحَمَّدِ بْنِ عَلِيٍّ إِلَى جَابِرِ بْنِ يَزِيدَ وَعَلَيْهِ طِينٌ أَسْوَدُ رَطْبٌ فَقَالَ لَهُ مَتَى عَهْدُكَ بِسَيِّدِي فَقَالَ السَّاعَةَ فَقَالَ لَهُ قَبْلَ الصَّلاةِ أَوْ بَعْدَ الصَّلاةِ فَقَالَ بَعْدَ الصَّلاةِ فَفَكَّ الْخَاتَمَ وَأَقْبَلَ يَقْرَؤُهُ وَيَقْبِضُ وَجْهَهُ حَتَّى أَتَى عَلَى آخِرِهِ ثُمَّ أَمْسَكَ الْكِتَابَ فَمَا رَأَيْتُهُ ضَاحِكاً وَلا مَسْرُوراً حَتَّى وَافَى الْكُوفَةَ فَلَمَّا وَافَيْنَا الْكُوفَةَ لَيْلاً بِتُّ لَيْلَتِي فَلَمَّا أَصْبَحْتُ أَتَيْتُهُ إِعْظَاماً لَهُ فَوَجَدْتُهُ قَدْ خَرَجَ عَلَيَّ وَفِي عُنُقِهِ كِعَابٌ قَدْ عَلَّقَهَا وَقَدْ رَكِبَ قَصَبَةً وَهُوَ يَقُولُ أَجِدُ مَنْصُورَ بْنَ جُمْهُورٍ أَمِيراً غَيْرَ مَأْمُورٍ وَأَبْيَاتاً مِنْ نَحْوِ هَذَا فَنَظَرَ فِي وَجْهِي وَنَظَرْتُ فِي وَجْهِهِ فَلَمْ يَقُلْ لِي شَيْئاً وَلَمْ أَقُلْ لَهُ وَأَقْبَلْتُ أَبْكِي لِمَا رَأَيْتُهُ وَاجْتَمَعَ عَلَيَّ وَعَلَيْهِ الصِّبْيَانُ وَالنَّاسُ وَجَاءَ حَتَّى دَخَلَ الرَّحَبَةَ وَأَقْبَلَ يَدُورُ مَعَ الصِّبْيَانِ وَالنَّاسُ يَقُولُونَ جُنَّ جَابِرُ بْنُ يَزِيدَ جُنَّ فَوَ الله مَا مَضَتِ الايَّامُ حَتَّى وَرَدَ كِتَابُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ إِلَى وَالِيهِ أَنِ انْظُرْ رَجُلاً يُقَالُ لَهُ جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ فَاضْرِبْ عُنُقَهُ وَابْعَثْ إِلَيَّ بِرَأْسِهِ فَالْتَفَتَ إِلَى جُلَسَائِهِ فَقَالَ لَهُمْ مَنْ جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ قَالُوا أَصْلَحَكَ الله كَانَ رَجُلاً لَهُ عِلْمٌ وَفَضْلٌ وَحَدِيثٌ وَحَجَّ فَجُنَّ وَهُوَ ذَا فِي الرَّحَبَةِ مَعَ الصِّبْيَانِ عَلَى الْقَصَبِ يَلْعَبُ مَعَهُمْ قَالَ فَأَشْرَفَ عَلَيْهِ فَإِذَا هُوَ مَعَ الصِّبْيَانِ يَلْعَبُ عَلَى الْقَصَبِ فَقَالَ الْحَمْدُ لله الَّذِي عَافَانِي مِنْ قَتْلِهِ قَالَ وَلَمْ تَمْضِ الايَّامُ حَتَّى دَخَلَ مَنْصُورُ بْنُ جُمْهُورٍ الْكُوفَةَ وَصَنَعَ مَا كَانَ يَقُولُ جَابِرٌ.

7. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Muhammad ibn ’Urma from Ahmad ibn al-Nadr from al-Ni‘man ibn Bashir who has said the following. “Once I was a companion of Jabir ibn Yazid al-Ja‘far‘fi on a journey. When reached he went to meet abu Ja‘far (a. s.). He said farewell to him and came out very happy until we arrived in al-’Ukhayraja, the first length of journey from Fayd to Madina. It was a Friday. We said our prayers at noon. When the camel rose to leave I saw a tall man brownish with a letter. He give it to Jabir who kissed it and placed over his eyes. It was from Muhammad ibn Ali to Jabir ibn Yazid. It had a black ink that was still wet. He asked him, “When were you in the presence of my master?” He said, “Just now.” He asked, “Were you in his presence before or after the prayer?” He said, “I was there after the prayer.” He then opened the seal and began to read the letter and his face began to look strained until he read it to the end. He held the letter and I did not see him laughing or happy until we arrived in Kufa. In Kufa I spent my night and in the morning I went to see him out of respect for him and I found him coming out to me with a large ring made of anklebones around his neck riding on a twig of reeds saying. “I see Mansur ibn Jumhur a ruler but no one obeys him” and such other rhymes. He looked at me and I looked at him and he did not say anything to me and did not say anything to him. I began to weep when I saw him. Children and people gathered around us. He came in al-Rahba and would go in circles with the children and people say, “Jabir has gone mad, Jabir has gone insane. By Allah, only a few days had passed that a letter from Hisham ibn ‘Abd al-Malik came to the governor to look for a man called Jabir ibn Yazid al-Ja‘far‘fi. It said, “Kill him and send his head to me.” The governor turned to the people in his court and asked, “Who is this Jabir ibn Yazid al-Ja‘far‘fi?” they replied, “May Allah grand well being to the governor, he was a man of knowledge, excellence, hadith and Hajj but now he has become insane. He is there with the children riding on a twig of reeds plays with them.” He went to see him and found him playing with the children while riding a twig of reeds. He said, “Thanks to Allah for saving me from killing him.” The narrator has said that just within few days Mansur ibn Jumhur entered Kufa and did what Jabir was speaking of before.”

ضعيف أو مجهول

When the Imams will Rise with Divine Authority They will Judge Among People as David and his People had Done that They will not Ask any Witness to Testify (May the peace and blessings of Allah be up on them) - Hadith 2504

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ عَنْ فَضْلٍ الاعْوَرِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ كُنَّا زَمَانَ ابي جعفر (عَلَيْهِ السَّلام) حِينَ قُبِضَ نَتَرَدَّدُ كَالْغَنَمِ لا رَاعِيَ لَهَا فَلَقِينَا سَالِمَ بْنَ أَبِي حَفْصَةَ فَقَالَ لِي يَا أَبَا عُبَيْدَةَ مَنْ إِمَامُكَ فَقُلْتُ أَئِمَّتِي آلُ مُحَمَّدٍ فَقَالَ هَلَكْتَ وَأَهْلَكْتَ أَ مَا سَمِعْتُ أَنَا وَأَنْتَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ مَنْ مَاتَ وَلَيْسَ عَلَيْهِ إِمَامٌ مَاتَ مِيتَةً جَاهِلِيَّةً فَقُلْتُ بَلَى لَعَمْرِي وَلَقَدْ كَانَ قَبْلَ ذَلِكَ بِثَلاثٍ أَوْ نَحْوِهَا دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَرَزَقَ الله الْمَعْرِفَةَ فَقُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ سَالِماً قَالَ لِي كَذَا وَكَذَا قَالَ فَقَالَ يَا أَبَا عُبَيْدَةَ إِنَّهُ لا يَمُوتُ مِنَّا مَيِّتٌ حَتَّى يُخَلِّفَ مِنْ بَعْدِهِ مَنْ يَعْمَلُ بِمِثْلِ عَمَلِهِ وَيَسِيرُ بِسِيرَتِهِ وَيَدْعُو إِلَى مَا دَعَا إِلَيْهِ يَا أَبَا عُبَيْدَةَ إِنَّهُ لَمْ يُمْنَعْ مَا أُعْطِيَ دَاوُدَ أَنْ أُعْطِيَ سُلَيْمَانَ ثُمَّ قَالَ يَا أَبَا عُبَيْدَةَ إِذَا قَامَ قَائِمُ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَكَمَ بِحُكْمِ دَاوُدَ وَسُلَيْمَانَ لا يَسْأَلُ بَيِّنَةً.

1. Ali ibn Ibrahim has narrated from his father from ibn abu’Umayr from Mansur from al-Fadl al-A ‘al-A ‘war from abu ‘ubayda al-Hadhdha’ who has said the following. “We lived during the times of abu Ja‘far (a. s.). When he passed away we were left like sheep without shepherd. We met Salim ibn abu Hafs and he said to me, “O abu ‘Ubayda, who is your Imam?” I said, “My Imams are A’l (family) of Muhammad (s. a).” He said, “Did not I and you hear abu Ja‘far (a. s.) say, “Whoever would die without an Imam above him he has died as the death of the age ignorance.” I said, “Yes, that is very true. I can swear by my own life.” It was only about three days before my meeting with abu ‘Abdallah (a. s.) in which meeting Allah granted to me the blessing of recognizing him as my Imam. I said to abu ‘Abdallah (a. s.) that Salim said to me so and so.” The narrator has said that the Imam (a. s.) said, “O abu ‘Ubayda, no one of us passes away before appointing a successor that would act and behave just as the preceding Imam and call people to what the Imam before him did. O abu ‘Ubayda what was given to David did not bar Sulayman from receiving (Allah’s blessings).” Then he said, “O abu ‘Ubayda, when Al-Qa’im (the one who will rise with Divine Authority) will rise he will judge among people the way David and Sulayman had been judging among people. He will call any witness to testify in a case.”

حسن موثق

When the Imams will Rise with Divine Authority They will Judge Among People as David and his People had Done that They will not Ask any Witness to Testify (May the peace and blessings of Allah be up on them) - Hadith 2505

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لا تَذْهَبُ الدُّنْيَا حَتَّى يَخْرُجَ رَجُلٌ مِنِّي يَحْكُمُ بِحُكُومَةِ آلِ دَاوُدَ وَلا يَسْأَلُ بَيِّنَةً يُعْطِي كُلَّ نَفْسٍ حَقَّهَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Aban from abu ‘Abdallah (a. s.) who has said the following. “The world will not end before the rise of a man from us who would judge among people the way the family of David had been judging them. He will not ask any witness to testify. He will make every soul’s rights available to it.”

ضعيف على المشهور

When the Imams will Rise with Divine Authority They will Judge Among People as David and his People had Done that They will not Ask any Witness to Testify (May the peace and blessings of Allah be up on them) - Hadith 2506

3ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) بِمَا تَحْكُمُونَ إِذَا حَكَمْتُمْ قَالَ بِحُكْمِ الله وَحُكْمِ دَاوُدَ فَإِذَا وَرَدَ عَلَيْنَا الشَّيْ‏ءُ الَّذِي لَيْسَ عِنْدَنَا تَلَقَّانَا بِهِ رُوحُ الْقُدُسِ.

3. Muhammad has narrated from Ahmad ibn Muhammad from ibn Mahbub from Hisahm ibn Salim from ‘Ammar al-Sabati who has said the following. “Once I asked abu ‘Abdallah (a. s.), “By what means do you judge when you would judge?” He said, “We judge by the laws of Allah and in the manner of David. If an issue would come before us for which there is nothing with us the Holy Spirit provides us inspiration.”

موثق

When the Imams will Rise with Divine Authority They will Judge Among People as David and his People had Done that They will not Ask any Witness to Testify (May the peace and blessings of Allah be up on them) - Hadith 2507

4ـ مُحَمَّدُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عِمْرَانَ بْنِ أَعْيَنَ عَنْ جُعَيْدٍ الْهَمْدَانِيِّ عَنْ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَالَ سَأَلْتُهُ بِأَيِّ حُكْمٍ تَحْكُمُونَ قَالَ حُكْمِ آلِ دَاوُدَ فَإِنْ أَعْيَانَا شَيْ‏ءٌ تَلَقَّانَا بِهِ رُوحُ الْقُدُسِ.

4. Muhammad ibn Ahmad has narrated from Muhammad ibn Khalid from al-Nadr ibn Suwayd from Yahya al-Halabi from ‘Imran ibn A‘yan from Ju‘ayd al-Hamadani who has said the following. “Once I asked Ali ibn al-Husayn (a. s.), “By what mean do you issue judgments?” The Imam (a. s.) said, “We judge by the laws of Allah and the judgment of the family of David. If a case would frustrate us the Holy Spirit inspires us with its laws.”

مجهول

When the Imams will Rise with Divine Authority They will Judge Among People as David and his People had Done that They will not Ask any Witness to Testify (May the peace and blessings of Allah be up on them) - Hadith 2508

5ـ أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا مَنْزِلَةُ الائِمَّةِ قَالَ كَمَنْزِلَةِ ذِي الْقَرْنَيْنِ وَكَمَنْزِلَةِ يُوشَعَ وَكَمَنْزِلَةِ آصَفَ صَاحِبِ سُلَيْمَانَ قَالَ فَبِمَا تَحْكُمُونَ قَالَ بِحُكْمِ الله وَحُكْمِ آلِ دَاوُدَ وَحُكْمِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَيَتَلَقَّانَا بِهِ رُوحُ الْقُدُسِ.

5. Ahmad ibn Mihran, may Allah grant him blessings, has narrated from Muhammad ibn Ali from ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabati who has said the following. “Once I said to abu ‘Abdallah, “What is the degree of the excellence of the Imams?” He said, “It is like that of Dhul Qarnayn and like that of Yusha‘ and like that of Asaf, the companion of Sulayman.” He asked, “With what do you issue judgments.” The Imam (a. s.) said, “ We issue judgments according to the laws of Allah the judgments of the family of David. The Holy Spirit inspires us with it.”

ضعيف على المشهور

The fountain head of Knowledge is Ala Muhammad (a.s.) - Hadith 2509

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ قَالَ حَدَّثَنَا يَحْيَى بْنُ عَبْدِ الله أَبِي الْحَسَنِ صَاحِبُ الدَّيْلَمِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) يَقُولُ وَعِنْدَهُ أُنَاسٌ مِنْ أَهْلِ الْكُوفَةِ عَجَباً لِلنَّاسِ أَنَّهُمْ أَخَذُوا عِلْمَهُمْ كُلَّهُ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَعَمِلُوا بِهِ وَاهْتَدَوْا وَيَرَوْنَ أَنَّ أَهْلَ بَيْتِهِ لَمْ يَأْخُذُوا عِلْمَهُ وَنَحْنُ أَهْلُ بَيْتِهِ وَذُرِّيَّتُهُ فِي مَنَازِلِنَا نَزَلَ الْوَحْيُ وَمِنْ عِنْدِنَا خَرَجَ الْعِلْمُ إِلَيْهِمْ أَ فَيَرَوْنَ أَنَّهُمْ عَلِمُوا وَاهْتَدَوْا وَجَهِلْنَا نَحْنُ وَضَلَلْنَا إِنَّ هَذَا لَمُحَالٌ.

1. A number of our people has narrated from Ahmad ibn Muhammad from ibn Mahbub who has said that Yahya ibn ‘Abdallah abu al-Hassan the companion of al-Daylam narrated to us and who has said the following. “Once I heard Ja‘far ibn Muhammad (a. s.) say while a group of people of Kufa was present before him, “It is very strange of the people. They have received their knowledge from the Messenger of Allah. They have followed such knowledge and found guidance but they think that his Ahl al-Bayt (members of his family) have not received his knowledge. We are his Ahl al-Bayt (members of his family) and his descendants. In our house Divine inspiration came down and from us knowledge came out to them. Do they think that they have learned and found guidance but we remained ignorant and lost. This, certainly, is not possible.”

مجهول

The fountain head of Knowledge is Ala Muhammad (a.s.) - Hadith 2510

2ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِ عَنْ عَبْدِ الله بْنِ حَمَّادٍ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ لَقِيَ رَجُلٌ الْحُسَيْنَ بن علي (عَلَيْهما السَّلام) بِالثَّعْلَبِيَّةِ وَهُوَ يُرِيدُ كَرْبَلاءَ فَدَخَلَ عَلَيْهِ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ الْحُسَيْنُ (عَلَيْهِ السَّلام) مِنْ أَيِّ الْبِلادِ أَنْتَ قَالَ مِنْ أَهْلِ الْكُوفَةِ قَالَ أَمَا وَالله يَا أَخَا أَهْلِ الْكُوفَةِ لَوْ لَقِيتُكَ بِالْمَدِينَةِ لارَيْتُكَ أَثَرَ جَبْرَئِيلَ (عَلَيْهِ السَّلام) مِنْ دَارِنَا وَنُزُولِهِ بِالْوَحْيِ عَلَى جَدِّي يَا أَخَا أَهْلِ الْكُوفَةِ أَ فَمُسْتَقَى النَّاسِ الْعِلْمَ مِنْ عِنْدِنَا فَعَلِمُوا وَجَهِلْنَا هَذَا مَا لا يَكُونُ.

2. Ali ibn Muhammad ibn ‘Abdallah has narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abdallah ibn Hammad from Sabbah al-Muzanni from al-Harith ibn Husayra from al-Hakam ibn ‘Utayba who has said the following. “A man met al-Husayn ibn Ali (a. s.) at al-Tha‘laba on his way to Karbala. He came in his presence and offered Islamic greetings to him. Al-Husayn (a. s.) asked, “Where are you from?” He replied, “I am from Kufa.” The Imam (a. s.) said, “By Allah, O brethren from Kufa, if only I had a meeting with you in Madina, I could have shown you the marks of Jibril in and around our house and his coming with Divine message to my grandfather. O brethren from Kufa, how can it be true that we be the ones to make people quench their thirst for knowledge from us but they would learn and we remain ignorant. This can not happen.”

ضعيف

There is nothing True with People unless it has Come from the Imams and Whatever that has not Come from Them (a.s.) is False - Hadith 2511

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَيْسَ عِنْدَ أَحَدٍ مِنَ النَّاسِ حَقٌّ وَلا صَوَابٌ وَلا أَحَدٌ مِنَ النَّاسِ يَقْضِي بِقَضَاءٍ حَقٍّ إِلا مَا خَرَجَ مِنَّا أَهْلَ الْبَيْتِ وَإِذَا تَشَعَّبَتْ بِهِمُ الامُورُ كَانَ الْخَطَأُ مِنْهُمْ وَالصَّوَابُ مِنْ عَلِيٍّ (عَلَيْهِ السَّلام )

1. Ali ibn Ibrahim ibn Hashim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from Muhammad ibn Muslim who has said the following. “I heard abu Ja‘far (a. s.) say, ‘No one of the people has anything true with him, or correct nor does anyone of the people judge with truth except by means of what is made available from Ahl al-Bayt (members of the family of Prophet Muhammad). When the affairs grow branches and scatter chaotically the mistake would be from them and the correct solution from Ali (a. s.).”

صحيح

There is nothing True with People unless it has Come from the Imams and Whatever that has not Come from Them (a.s.) is False - Hadith 2512

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى عَنْ زُرَارَةَ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ لَهُ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ يَسْأَلُهُ عَنْ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) سَلُونِي عَمَّا شِئْتُمْ فَلا تَسْأَلُونِّي عَنْ شَيْ‏ءٍ إِلا أَنْبَأْتُكُمْ بِهِ قَالَ إِنَّهُ لَيْسَ أَحَدٌ عِنْدَهُ عِلْمُ شَيْ‏ءٍ إِلا خَرَجَ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَلْيَذْهَبِ النَّاسُ حَيْثُ شَاءُوا فَوَ الله لَيْسَ الامْرُ إِلا مِنْ هَاهُنَا وَأَشَارَ بِيَدِهِ إِلَى بَيْتِهِ.

2. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Basir from Muthanna from Zurara who has said the following. “Once I was in the presence of abu Ja‘far (a. s.). A man from Kufa asked him about the words of Amir al-Mu’minin (a. s.), “Ask me whatever you would like. Whatever you may ask I will give you the answer.” The Imam (a. s.) said, “No one has any piece of knowledge of anything that has not come through Amir al-Mu’minin (a. s.) People may go wherever they may like, however, by Allah, the truth comes from no where else except from here, he pointed out with his hand towards his house.”

حسن

There is nothing True with People unless it has Come from the Imams and Whatever that has not Come from Them (a.s.) is False - Hadith 2513

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي مَرْيَمَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لِسَلَمَةَ بْنِ كُهَيْلٍ وَالْحَكَمِ بْنِ عُتَيْبَةَ شَرِّقَا وَغَرِّبَا فَلا تَجِدَانِ عِلْماً صَحِيحاً إِلا شَيْئاً خَرَجَ مِنْ عِنْدِنَا أَهْلَ الْبَيْتِ.

3. A number of our people has narrated Ahmad ibn Muhammad from al-Washsha’ from Tha‘laba ibn Maymun from ibn abu Mayam who has said the following. “Abu Ja‘far (a. s.) said to Salma ibn Kuhayl and al-Hakam ibn ‘Utayba, ‘Easternize or westernize you two will find not find correct knowledge except that which has come to light through Ahl al-Bayt (members of the family of Prophet Muhammad).”

صحيح

There is nothing True with People unless it has Come from the Imams and Whatever that has not Come from Them (a.s.) is False - Hadith 2514

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ لِي إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ مِمَّنْ قَالَ الله وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِالله وَبِالْيَوْمِ الاخِرِ وَما هُمْ بِمُؤْمِنِينَ فَلْيُشَرِّقِ الْحَكَمُ وَلْيُغَرِّبْ أَمَا وَالله لا يُصِيبُ الْعِلْمَ إِلا مِنْ أَهْلِ بَيْتٍ نَزَلَ عَلَيْهِمْ جَبْرَئِيلُ.

4. Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from Mu‘alla ibn ‘Uthman who has said the following. “ Abu Basir said to me, ‘Al-Hakam ibn ‘Utayba is of those people about whom Allah has said, “Some people say, “We believe in God and the Day of Judgment,” but they are not true believers.” (2:8) Al-Hakam may easternize or westernize, he, by Allah, will not find the true knowledge in no other source except from Ahl al-Bayt to whom Jibril came (with knowledge).”

صحيح

There is nothing True with People unless it has Come from the Imams and Whatever that has not Come from Them (a.s.) is False - Hadith 2515

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ شَهَادَةِ وَلَدِ الزِّنَا تَجُوزُ فَقَالَ لا فَقُلْتُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ يَزْعُمُ أَنَّهَا تَجُوزُ فَقَالَ اللهمَّ لا تَغْفِرْ ذَنْبَهُ مَا قَالَ الله لِلْحَكَمِ إِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ فَلْيَذْهَبِ الْحَكَمُ يَمِيناً وَشِمَالاً فَوَ الله لا يُؤْخَذُ الْعِلْمُ إِلا مِنْ أَهْلِ بَيْتٍ نَزَلَ عَلَيْهِمْ جَبْرَئِيلُ (عَلَيْهِ السَّلام )

5. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir from Aban ibn ‘Uthman from abu Basir who has said the following. “I askked abu Ja‘far (a. s.) about the permissibility of the testimony of a person born out of wedlock.” He said, “No, it is not addissible.” I then said, “Al-Hakam ibn ‘Utayba believes it is addmissible.” The Imam (a. s.) said, “O Lord, do not forgive his sin. Allah has not to al-Hakam, “ It (the Quran) is a reminder to you and to your people . .” (43:44) Al-Hakam may go right or left, by Allah, the knowledge worthwhile to learn comes only from Ahl al-Bayt (members of the family of Prophet Muhammad) to who Jibril came down.”

مجهول

There is nothing True with People unless it has Come from the Imams and Whatever that has not Come from Them (a.s.) is False - Hadith 2516

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ يَزِيدَ عَنْ بَدْرٍ عَنْ أَبِيهِ قَالَ حَدَّثَنِي سَلامٌ أَبُو عَلِيٍّ الْخُرَاسَانِيُّ عَنْ سَلامِ بْنِ سَعِيدٍ الْمَخْزُومِيِّ قَالَ بَيْنَا أَنَا جَالِسٌ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذْ دَخَلَ عَلَيْهِ عَبَّادُ بْنُ كَثِيرٍ عَابِدُ أَهْلِ الْبَصْرَةِ وَابْنُ شُرَيْحٍ فَقِيهُ أَهْلِ مَكَّةَ وَعِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مَيْمُونٌ الْقَدَّاحُ مَوْلَى ابي جعفر (عَلَيْهِ السَّلام) فَسَأَلَهُ عَبَّادُ بْنُ كَثِيرٍ فَقَالَ يَا أَبَا عَبْدِ الله فِي كَمْ ثَوْبٍ كُفِّنَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فِي ثَلاثَةِ أَثْوَابٍ ثَوْبَيْنِ صُحَارِيَّيْنِ وَثَوْبٍ حِبَرَةٍ وَكَانَ فِي الْبُرْدِ قِلَّةٌ فَكَأَنَّمَا ازْوَرَّ عَبَّادُ بْنُ كَثِيرٍ مِنْ ذَلِكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ نَخْلَةَ مَرْيَمَ (عليها السلام) إِنَّمَا كَانَتْ عَجْوَةً وَنَزَلَتْ مِنَ السَّمَاءِ فَمَا نَبَتَ مِنْ أَصْلِهَا كَانَ عَجْوَةً وَمَا كَانَ مِنْ لُقَاطٍ فَهُوَ لَوْنٌ فَلَمَّا خَرَجُوا مِنْ عِنْدِهِ قَالَ عَبَّادُ بْنُ كَثِيرٍ لابْنِ شُرَيْحٍ وَالله مَا أَدْرِي مَا هَذَا الْمَثَلُ الَّذِي ضَرَبَهُ لِي أَبُو عَبْدِ الله فَقَالَ ابْنُ شُرَيْحٍ هَذَا الْغُلامُ يُخْبِرُكَ فَإِنَّهُ مِنْهُمْ يَعْنِي مَيْمُونٌ فَسَأَلَهُ فَقَالَ مَيْمُونٌ أَ مَا تَعْلَمُ مَا قَالَ لَكَ قَالَ لا وَالله قَالَ إِنَّهُ ضَرَبَ لَكَ مَثَلَ نَفْسِهِ فَأَخْبَرَكَ أَنَّهُ وَلَدٌ مِنْ وُلْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعِلْمُ رَسُولِ الله عِنْدَهُمْ فَمَا جَاءَ مِنْ عِنْدِهِمْ فَهُوَ صَوَابٌ وَمَا جَاءَ مِنْ عِنْدِ غَيْرِهِمْ فَهُوَ لُقَاطٌ.

6. A number of our people has narrated from al-Husayn ibn al-Hassan ibn Yazid from Badr from his father who has said that Salam abu Ali al-Khurasani narrated to me from Salam ibn Sa‘id al-Makhzumi who has said the following. “Once I was in the presence of abu ‘Abdallah (a. s.) that ‘Abbad ibn Kathir, the devoted worshipper of Basra, and Shurayh, the Faqih, (scholar of law) of the people of Makka came to see The Imam (a. s.). In the presence of abu ‘Abdallah (a. s.) already there was Maymun al-Qaddah, the slave of abu Ja‘far (a. s.). ‘Abbad ibn Kathir then asked abu ‘Abdallah (a. s.), “O abu ‘Abdallah, how many pieces of cloths were used to shroud the Holy Prophet (s. a)?” The Imam (a. s.) said, “With three pieces. Two of them were Suhari (made in Suhar, Yemen) and one Hibara (made in Hibara, Yemen). Burd (fabric made in Yemen) was rare to find. ‘Abbad seemed frowning (as if he did not believe in the rarity of the fabric) at this. The Imam (a. s.) said, “The palm tree of (from which) Mary was ‘Ajwa (a kind of palm tree) and it had come from the heavens. Whatever grew from its roots they were also ‘Ajwa and whatever grew from its date-stones it became of lower quality.” When they left The Imam (a. s.) ‘Abbad ibn Kathir said to ibn Shurayh, “By Allah, I did not understand his simile that abu ‘Abdallah put forward to me.” Ibn Shurayh then said, “ Ask this boy (Maymun al-Qaddah). He will explain it to you because he is from them.” He then ask the boy and he said, “ Is it true that you did not understand what he said to you?”. He ‘Abbad said, “No, by Allah, I did not understand.” The boy, Maymun al-Qaddah, then said, “The refers to his own self. He informed you that he is one of the children of the Messenger of Allah and the knowledge of the Messenger of Allah is with them. Whatever knowledge would come from them is true and correct and whatever comes from other sources are not genuine.”

مجهول

The Hadith (statements) of Ahl al-Bayt (members of the family of Prophet Muhammad) is Difficult and becomes Difficult - Hadith 2517

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ حَدِيثَ آلِ مُحَمَّدٍ صَعْبٌ مُسْتَصْعَبٌ لا يُؤْمِنُ بِهِ إِلا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ الله قَلْبَهُ لِلايمَانِ فَمَا وَرَدَ عَلَيْكُمْ مِنْ حَدِيثِ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلانَتْ لَهُ قُلُوبُكُمْ وَعَرَفْتُمُوهُ فَاقْبَلُوهُ وَمَا اشْمَأَزَّتْ مِنْهُ قُلُوبُكُمْ وَأَنْكَرْتُمُوهُ فَرُدُّوهُ إِلَى الله وَإِلَى الرَّسُولِ وَإِلَى الْعَالِمِ مِنْ آلِ مُحَمَّدٍ وَإِنَّمَا الْهَالِكُ أَنْ يُحَدِّثَ أَحَدُكُمْ بِشَيْ‏ءٍ مِنْهُ لا يَحْتَمِلُهُ فَيَقُولَ وَالله مَا كَانَ هَذَا وَالله مَا كَانَ هَذَا وَالانْكَارُ هُوَ الْكُفْرُ.

1. d ibn Sinan from ‘Ammar ibn Marwan from Jabir who has said the following. “Abu Ja‘far (a. s.) has said that the Messenger of Allah has said, ‘The Hadith (statements) of Ahl al-Bayt (members of the family of Prophet Muhammad) is difficult and it becomes difficult. No one believes in it except the angels that are close to Allah or the Prophets who are Messengers also, a servant of Allah whose He has tested for faith. Whatever would come to you of the Hadith (statements) of Ahl al-Bayt of Muhammad (members of the family of Prophet Muhammad), if your heart would feel relief and you recognized them accept them. Whatever that would cause antipathy in your hearts and you could not recognize leave them to Allah, to the Messenger of Allah and the scholar from Ahl al-Bayt of Muhammad. The ones to perish are those who do not accept Hadith of Ahl al-Bayt (members of the family of Prophet Muhammad). Whenever one is narrated to them they say, “By Allah, this was not and that was not.” Denial is disbelief.”

ضعيف على المشهور معتبر عند ي

The Hadith (statements) of Ahl al-Bayt (members of the family of Prophet Muhammad) is Difficult and becomes Difficult - Hadith 2518

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ ذُكِرَتِ التَّقِيَّةُ يَوْماً عِنْدَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَقَالَ وَالله لَوْ عَلِمَ أَبُو ذَرٍّ مَا فِي قَلْبِ سَلْمَانَ لَقَتَلَهُ وَلَقَدْ آخَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَيْنَهُمَا فَمَا ظَنُّكُمْ بِسَائِرِ الْخَلْقِ إِنَّ عِلْمَ الْعُلَمَاءِ صَعْبٌ مُسْتَصْعَبٌ لا يَحْتَمِلُهُ إِلا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ الله قَلْبَهُ لِلايمَانِ فَقَالَ وَإِنَّمَا صَارَ سَلْمَانُ مِنَ الْعُلَمَاءِ لانَّهُ امْرُؤٌ مِنَّا أَهْلَ الْبَيْتِ فَلِذَلِكَ نَسَبْتُهُ إِلَى الْعُلَمَاءِ.

2. Ahmad ibn ’Idris has narrated from ‘Imran ibn Musa from Harun ibn Muslim from Mas‘ada ibn Sadaqa who has said the following. “I said to abu ‘Abdallah that I one day spoke of Taqiya (hiding something for fear) before Ali ibn al-Husayn (a. s.).” He said, “By Allah, if abu Dhar knew what was in the heart of Salam he would have killed him even though the Messenger of Allah had formed brotherhood between them. What then would you think of the rest of the people? The knowledge of the scholars is difficult and it becomes difficult No one is capable to bear it except a prophet who is a messenger also or an angel who is close to Allah or a believer whose heart Allaah has tested for faith.” The Imam (a. s.) then said, “The only reason that Salman became of the scholars is because he is a man from us (Ahl al-Bayt). For this reason, I ascribed him to the scholars.”

ضعيف

The Hadith (statements) of Ahl al-Bayt (members of the family of Prophet Muhammad) is Difficult and becomes Difficult - Hadith 2519

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ سِنَانٍ أَوْ غَيْرِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ حَدِيثَنَا صَعْبٌ مُسْتَصْعَبٌ لا يَحْتَمِلُهُ إِلا صُدُورٌ مُنِيرَةٌ أَوْ قُلُوبٌ سَلِيمَةٌ أَوْ أَخْلاقٌ حَسَنَةٌ إِنَّ الله أَخَذَ مِنْ شِيعَتِنَا الْمِيثَاقَ كَمَا أَخَذَ عَلَى بَنِي آدَمَ أَ لَسْتُ بِرَبِّكُمْ فَمَنْ وَفَى لَنَا وَفَى الله لَهُ بِالْجَنَّةِ وَمَنْ أَبْغَضَنَا وَلَمْ يُؤَدِّ إِلَيْنَا حَقَّنَا فَفِي النَّارِ خَالِداً مُخَلَّداً.

3. Ali ibn Ibrahim has narrated from his father from al-Barqi from ibn Sinan or others in a marfu‘ manner from abu ‘Abdallah (a. s.) who has said the following. “Our Hadith (statements) are difficult and they become difficult. Only well lighted chests, the well protected of virtuous moral abilities are capable to accept them.” Allah has taken a pledge from our Shi‘a (followers) just as He has taken such pledge from the children of Adam (Am I not Your Lord?” Whoever would remain loyal to us Allah will grant then paradise. Whoever would dislike us and would not deliver our rights to us they will live in fire forever.”

ضعيف

The Hadith (statements) of Ahl al-Bayt (members of the family of Prophet Muhammad) is Difficult and becomes Difficult - Hadith 2520

4ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ مَا مَعْنَى قَوْلِ الصَّادِقِ (عَلَيْهِ السَّلام) حَدِيثُنَا لا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَلا نَبِيٌّ مُرْسَلٌ وَلا مُؤْمِنٌ امْتَحَنَ الله قَلْبَهُ لِلايمَانِ فَجَاءَ الْجَوَابُ إِنَّمَا مَعْنَى قَوْلِ الصَّادِقِ (عَلَيْهِ السَّلام) أَيْ لا يَحْتَمِلُهُ مَلَكٌ وَلا نَبِيٌّ وَلا مُؤْمِنٌ إِنَّ الْمَلَكَ لا يَحْتَمِلُهُ حَتَّى يُخْرِجَهُ إِلَى مَلَكٍ غَيْرِهِ وَالنَّبِيُّ لا يَحْتَمِلُهُ حَتَّى يُخْرِجَهُ إِلَى نَبِيٍّ غَيْرِهِ وَالْمُؤْمِنُ لا يَحْتَمِلُهُ حَتَّى يُخْرِجَهُ إِلَى مُؤْمِنٍ غَيْرِهِ فَهَذَا مَعْنَى قَوْلِ جَدِّي (عَلَيْهِ السَّلام )

4. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from one of our people the following. “I wrote to Imam al-Hassan al_’Askari (a. s.) saying, May Allah take my soul in service for your cause, what is the meaning of the following Hadith of Imam Ja‘far al-Sadiq (a. s.)? “Our Hadith (statements) are difficult and they become difficult. No one is capable to bear them not even an angel or a prophet who is also a messenger or a believer whose heart Allah has tested for faith.?” The answer came as herein below. “The meaning of the words the truthful one ‘that angels, prophets and believers are not capable to accept them’ is that of the truthful one is that the angel does bear it until he deliver it to other angels. The prophet does noor bear it until he delivers it to another prophet and the believer does not bear it until he delivers to another believer. This is the meaning of the words of my grandfather.”

مرسل

The Hadith (statements) of Ahl al-Bayt (members of the family of Prophet Muhammad) is Difficult and becomes Difficult - Hadith 2521

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْخَالِقِ وَأَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا أَبَا مُحَمَّدٍ إِنَّ عِنْدَنَا وَالله سِرّاً مِنْ سِرِّ الله وَعِلْماً مِنْ عِلْمِ الله وَالله مَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَلا نَبِيٌّ مُرْسَلٌ وَلا مُؤْمِنٌ امْتَحَنَ الله قَلْبَهُ لِلايمَانِ وَالله مَا كَلَّفَ الله ذَلِكَ أَحَداً غَيْرَنَا وَلا اسْتَعْبَدَ بِذَلِكَ أَحَداً غَيْرَنَا وَإِنَّ عِنْدَنَا سِرّاً مِنْ سِرِّ الله وَعِلْماً مِنْ عِلْمِ الله أَمَرَنَا الله بِتَبْلِيغِهِ فَبَلَّغْنَا عَنِ الله عَزَّ وَجَلَّ مَا أَمَرَنَا بِتَبْلِيغِهِ فَلَمْ نَجِدْ لَهُ مَوْضِعاً وَلا أَهْلاً وَلا حَمَّالَةً يَحْتَمِلُونَهُ حَتَّى خَلَقَ الله لِذَلِكَ أَقْوَاماً خُلِقُوا مِنْ طِينَةٍ خُلِقَ مِنْهَا مُحَمَّدٌ وَآلُهُ وَذُرِّيَّتُهُ (عَلَيْهم السَّلام) وَمِنْ نُورٍ خَلَقَ الله مِنْهُ مُحَمَّداً وَذُرِّيَّتَهُ وَصَنَعَهُمْ بِفَضْلِ رَحْمَتِهِ الَّتِي صَنَعَ مِنْهَا مُحَمَّداً وَذُرِّيَّتَهُ فَبَلَّغْنَا عَنِ الله مَا أَمَرَنَا بِتَبْلِيغِهِ فَقَبِلُوهُ وَاحْتَمَلُوا ذَلِكَ فَبَلَغَهُمْ ذَلِكَ عَنَّا فَقَبِلُوهُ وَاحْتَمَلُوهُ وَبَلَغَهُمْ ذِكْرُنَا فَمَالَتْ قُلُوبُهُمْ إِلَى مَعْرِفَتِنَا وَحَدِيثِنَا فَلَوْ لا أَنَّهُمْ خُلِقُوا مِنْ هَذَا لَمَا كَانُوا كَذَلِكَ لا وَالله مَا احْتَمَلُوهُ ثُمَّ قَالَ إِنَّ الله خَلَقَ أَقْوَاماً لِجَهَنَّمَ وَالنَّارِ فَأَمَرَنَا أَنْ نُبَلِّغَهُمْ كَمَا بَلَّغْنَاهُمْ وَاشْمَأَزُّوا مِنْ ذَلِكَ وَنَفَرَتْ قُلُوبُهُمْ وَرَدُّوهُ عَلَيْنَا وَلَمْ يَحْتَمِلُوهُ وَكَذَّبُوا بِهِ وَقَالُوا سَاحِرٌ كَذَّابٌ فَطَبَعَ الله عَلَى قُلُوبِهِمْ وَأَنْسَاهُمْ ذَلِكَ ثُمَّ أَطْلَقَ الله لِسَانَهُمْ بِبَعْضِ الْحَقِّ فَهُمْ يَنْطِقُونَ بِهِ وَقُلُوبُهُمْ مُنْكِرَةٌ لِيَكُونَ ذَلِكَ دَفْعاً عَنْ أَوْلِيَائِهِ وَأَهْلِ طَاعَتِهِ وَلَوْ لا ذَلِكَ مَا عُبِدَ الله فِي أَرْضِهِ فَأَمَرَنَا بِالْكَفِّ عَنْهُمْ وَالسَّتْرِ وَالْكِتْمَانِ فَاكْتُمُوا عَمَّنْ أَمَرَ الله بِالْكَفِّ عَنْهُ وَاسْتُرُوا عَمَّنْ أَمَرَ الله بِالسَّتْرِ وَالْكِتْمَانِ عَنْهُ قَالَ ثُمَّ رَفَعَ يَدَهُ وَبَكَى وَقَالَ اللهمَّ إِنَّ هَؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ فَاجْعَلْ مَحْيَانَا مَحْيَاهُمْ وَمَمَاتَنَا مَمَاتَهُمْ وَلا تُسَلِّطْ عَلَيْهِمْ عَدُوّاً لَكَ فَتُفْجِعَنَا بِهِمْ فَإِنَّكَ إِنْ أَفْجَعْتَنَا بِهِمْ لَمْ تُعْبَدْ أَبَداً فِي أَرْضِكَ وَصَلَّى الله عَلَى مُحَمَّدٍ وَآلِهِ وَسَلَّمَ تَسْلِيماً.

5. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Husayn from Mansur ibn al-‘Abbass from Safwan ibn Yahya from ‘Abdallah ibn Muskan from Muhammad ibn ‘Abd al-Khaliq and abu Basir who has said the following. “Abu ‘Abdallah (a. s.) said, ‘O abu Muhammad, with us there is a secret of the secrets of Allah and a knowledge of the knowledge of Allah. No angel, near to Allah or a prophet who is a messenger also and no believer whose heart Allah has tested for faith is capable to bear. By Allah, Allah has not required anyone to bear it except us nor has He required anyone to worship him in that way except us. With us there is a secret of the secrets of Allah and a knowledge of the knowledge of Allah. Allah has commanded us to preach it We then preached what Allah, the Most Majestic, the Most gracious, had commanded us to prea Ch However, we did not find a proper place for it or a people or bearers who accept it until Allah created certain tribes. These people were created from the clay out of which Muhammad and his descendants were created and from a light from which Allah had created Muhammad and his descendants. He made them with the excess of the making of His blessings out of which He had made Muhammad and his descendants. We then preached what Allah had commanded us to preach then these people accepted and acknowledged that. [It reached them from us and they accepted and acknowledged it]. Our mention reached them and their hearts inclined towards us, recognizing us and our hadith. Had they not been created from this they would not have been as su Ch No, by Allah, they would not have acknowledged.” Then the Imam (a. s.) said, “Allah created certain tribes for Hell and fire. He then commanded us to preach to them as we had preached to them but to the later ones it seemed repugnant and their hearts felt hatred and they rejected it from us, did not acknowledge it and considered it as lies and they said, “They are magicians and liars.” Allah then placed a seal on their hearts and made them to forget. Allah then opened their tongue with some of the truth. Thus, they speak of it but their hearts are in denial. He uses it in defense of His friends and those who obey Him. Had it not been there no one would have worshipped Allah on earth. He commanded us to withheld it from them, hide and conceal. You must also hide it from those that Allah has commanded to withheld from and hide from those that Allah has commanded to hide and withheld from.” The narrator has said that the Imam (a. s.) then raised his hands and wept and said, “O Lord, this is a very small group. Make our lives as their lives and our death like their death. Do not make dominant over them any of Your enemies that would cause us suffer pains for their suffering. If You would allow it to cause pains to us because of their sufferings no one would worship You on earth. May Allah send blessing up on Muhammad and his Ahl al-Bayt and may (Your) peace and more peace be with them.”

ضعيف على المشهور

The Commands of the Holy Prophet to Wish Well for the Imams of Muslims, Remain Close with their Group and as to Who They are. - Hadith 2522

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَطَبَ النَّاسَ فِي مَسْجِدِ الْخَيْفِ فَقَالَ نَضَّرَ الله عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَحَفِظَهَا وَبَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا فَرُبَّ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ ثَلاثٌ لا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلاصُ الْعَمَلِ لله وَالنَّصِيحَةُ لائِمَّةِ الْمُسْلِمِينَ وَاللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمْ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ وَيَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ. وَرَوَاهُ أَيْضاً عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبَانٍ عَنِ ابْنِ أَبِي يَعْفُورٍ مِثْلَهُ وَزَادَ فِيهِ وَهُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ وَذَكَرَ فِي حَدِيثِهِ أَنَّهُ خَطَبَ فِي حَجَّةِ الْوَدَاعِ بِمِنًى فِي مَسْجِدِ الْخَيْفِ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Aban ibnn ‘Uthman from ibn abu Ya‘fur from abu ‘Abdallah (a. s.) who has said the following. “The the Messenger of Allah addressed people in the mosque of Khif and said, “May Allah grant joy and happiness to those of His servants that on hearing my words understand them, memorize them preach them to those who have not heard them. There can be many scholars of Fiqh (law) who do not have understanding as there can be many bearers of Fiqh (law) to those who are better scholars of Fiqh (law) then the bearer. There are three things in which the heart of a Muslim does not feel greed and treachery. Sincerity in deeds for Allah, wishing well for the leaders of the Muslims and to stay close with the group of the Muslims because their prayer encompass them from behind them and the Muslims are each other’s brothers. Their lives are as each other’s lives and the least important among them strive to fulfill their responsibilities.” Hammad ibn ‘Uthman from Aban from ibn abu Ya‘fur has narrated a similar hadith with an addition of “They are as one hand to face their enemies”. In his Hadith he has mentioned that the Holy Prophet (s. a) made his speech during his farewell pilgrimage in the mosque of Khif.

موثق كالصحيح بسنديه

The Commands of the Holy Prophet to Wish Well for the Imams of Muslims, Remain Close with their Group and as to Who They are. - Hadith 2523

2ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ رَجُلٍ مِنْ قُرَيْشٍ مِنْ أَهْلِ مَكَّةَ قَالَ قَالَ سُفْيَانُ الثَّوْرِيُّ اذْهَبْ بِنَا إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ فَذَهَبْتُ مَعَهُ إِلَيْهِ فَوَجَدْنَاهُ قَدْ رَكِبَ دَابَّتَهُ فَقَالَ لَهُ سُفْيَانُ يَا أَبَا عَبْدِ الله حَدِّثْنَا بِحَدِيثِ خُطْبَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَسْجِدِ الْخَيْفِ قَالَ دَعْنِي حَتَّى أَذْهَبَ فِي حَاجَتِي فَإِنِّي قَدْ رَكِبْتُ فَإِذَا جِئْتُ حَدَّثْتُكَ فَقَالَ أَسْأَلُكَ بِقَرَابَتِكَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا حَدَّثْتَنِي قَالَ فَنَزَلَ فَقَالَ لَهُ سُفْيَانُ مُرْ لِي بِدَوَاةٍ وَقِرْطَاسٍ حَتَّى أُثْبِتَهُ فَدَعَا بِهِ ثُمَّ قَالَ اكْتُبْ بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ خُطْبَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَسْجِدِ الْخَيْفِ نَضَّرَ الله عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَبَلَّغَهَا مَنْ لَمْ تَبْلُغْهُ يَا أَيُّهَا النَّاسُ لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ فَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ ثَلاثٌ لا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلاصُ الْعَمَلِ لله وَالنَّصِيحَةُ لائِمَّةِ الْمُسْلِمِينَ وَاللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمْ الْمُؤْمِنُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ وَهُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ فَكَتَبَهُ سُفْيَانُ ثُمَّ عَرَضَهُ عَلَيْهِ وَرَكِبَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَجِئْتُ أَنَا وَسُفْيَانُ فَلَمَّا كُنَّا فِي بَعْضِ الطَّرِيقِ قَالَ لِي كَمَا أَنْتَ حَتَّى أَنْظُرَ فِي هَذَا الْحَدِيثِ فَقُلْتُ لَهُ قَدْ وَالله أَلْزَمَ أَبُو عَبْدِ الله رَقَبَتَكَ شَيْئاً لا يَذْهَبُ مِنْ رَقَبَتِكَ أَبَداً فَقَالَ وَأَيُّ شَيْ‏ءٍ ذَلِكَ فَقُلْتُ لَهُ ثَلاثٌ لا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلاصُ الْعَمَلِ لله قَدْ عَرَفْنَاهُ وَالنَّصِيحَةُ لائِمَّةِ الْمُسْلِمِينَ مَنْ هَؤُلاءِ الائِمَّةُ الَّذِينَ يَجِبُ عَلَيْنَا نَصِيحَتُهُمْ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ وَيَزِيدُ بْنُ مُعَاوِيَةَ وَمَرْوَانُ بْنُ الْحَكَمِ وَكُلُّ مَنْ لا تَجُوزُ شَهَادَتُهُ عِنْدَنَا وَلا تَجُوزُ الصَّلاةُ خَلْفَهُمْ وَقَوْلُهُ وَاللُّزُومُ لِجَمَاعَتِهِمْ فَأَيُّ الْجَمَاعَةِ مُرْجِىٌ يَقُولُ مَنْ لَمْ يُصَلِّ وَلَمْ يَصُمْ وَلَمْ يَغْتَسِلْ مِنْ جَنَابَةٍ وَهَدَمَ الْكَعْبَةَ وَنَكَحَ أُمَّهُ فَهُوَ عَلَى إِيمَانِ جَبْرَئِيلَ وَمِيكَائِيلَ أَوْ قَدَرِيٌّ يَقُولُ لا يَكُونُ مَا شَاءَ الله عَزَّ وَجَلَّ وَيَكُونُ مَا شَاءَ إِبْلِيسُ أَوْ حَرُورِيٌّ يَتَبَرَّأُ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَشَهِدَ عَلَيْهِ بِالْكُفْرِ أَوْ جَهْمِيٌّ يَقُولُ إِنَّمَا هِيَ مَعْرِفَةُ الله وَحْدَهُ لَيْسَ الايمَانُ شَيْ‏ءٌ غَيْرُهَا قَالَ وَيْحَكَ وَأَيَّ شَيْ‏ءٍ يَقُولُونَ فَقُلْتُ يَقُولُونَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَالله الامَامُ الَّذِي يَجِبُ عَلَيْنَا نَصِيحَتُهُ وَلُزُومُ جَمَاعَتِهِمْ أَهْلُ بَيْتِهِ قَالَ فَأَخَذَ الْكِتَابَ فَخَرَقَهُ ثُمَّ قَالَ لا تُخْبِرْ بِهَا أَحَداً.

Muhammad b. al-Hasan narrated from some of our companions, from Ali b. al-Hakam, from al-Hakam b. Miskin, from a man of Quraysh from the people of Mecca, who said: Sufyan al-Thawri said to me, "Take us to Ja'far b. Muhammad." So I went with him to him, and we found him mounted on his riding animal. Sufyan said to him, "O Abu Abdillah, narrate to us the sermon of the Messenger of God (peace be upon him and his family) in Masjid al-Khayf." He (Ja'far) replied, "Let me go about my errand, for I have mounted. When I return, I will narrate it to you." Sufyan insisted, "I ask you by your kinship to the Messenger of God (peace be upon him and his family) to narrate it to me now." So he dismounted and called for an inkwell and parchment. Then he said, "Write: In the name of God, the Most Gracious, the Most Merciful. The sermon of the Messenger of God (peace be upon him and his family) in Masjid al-Khayf: 'May God brighten the face of a servant who hears my words, retains them, and conveys them to those who did not hear them. O people, let the one who is present convey to the one who is absent. Perhaps a bearer of knowledge is not understanding, and perhaps he conveys it to one who understands better than he does. Three things the heart of a Muslim will never harbor ill against: sincerity in action for God, sincere counsel to the leaders of the Muslims, and adherence to their congregation, for their supplication encompasses those behind them. Believers are brothers, their blood is equal, and they are united against others. The protection given by the lowest among them is binding on all.'" Sufyan wrote it down and read it back to Ja'far, then he mounted again. As we walked along the road, Sufyan stopped and said, "Wait, let me review this hadith." I said to him, "By God, Abu Abdillah has bound something to your neck that will never leave you." He asked, "And what is that?" I said, "Three things: 1. **Sincerity in action for God**—we understand that. 2. **Sincere counsel to the leaders of the Muslims**—who are these leaders that we must advise? Is it Mu'awiya b. Abi Sufyan, Yazid b. Mu'awiya, Marwan b. al-Hakam, and all those whose testimony we do not accept and behind whom we do not pray? 3. **Adherence to their congregation**—which congregation? Is it the Murji'ah, who claim that even if one does not pray, fast, purify himself from impurity, demolishes the Kaaba, and commits incest with his mother, he still has the faith of Jibril and Mikail? Or is it the Qadariyya, who say that God's will does not prevail but that of Iblis does? Or is it the Haruriyya, who dissociate from Ali b. Abi Talib and accuse him of disbelief? Or the Jahmiyya, who claim that faith is merely the knowledge of God and nothing more?" Sufyan exclaimed, "Woe to you! Then who do they say the true leader is?" I replied, "They say, by God, that Ali b. Abi Talib is the Imam whose counsel is obligatory upon us, and that adherence to the congregation means his household." At that, Sufyan took the paper, tore it up, and said, "Do not tell anyone about this!"

مرسل

The Commands of the Holy Prophet to Wish Well for the Imams of Muslims, Remain Close with their Group and as to Who They are. - Hadith 2524

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا نَظَرَ الله عَزَّ وَجَلَّ إِلَى وَلِيٍّ لَهُ يُجْهِدُ نَفْسَهُ بِالطَّاعَةِ لامَامِهِ وَالنَّصِيحَةِ إِلا كَانَ مَعَنَا فِي الرَّفِيقِ الاعْلَى.

3. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya from Ahmad ibn Muhammad all together from Hammad ibn ‘Isa from Hariz from Burayd ibn Mu‘awiya from abu Ja‘far (a. s.) who has said the following. “the Messenger of Allah has said, ‘Allah, the Most Majestic, the Most gracious, would not look to a friend of His who would strive and pressure his soul in obedience to his Imam and wishing well for him but that he will be with us in the high position in paradise.”

صحيح

The Commands of the Holy Prophet to Wish Well for the Imams of Muslims, Remain Close with their Group and as to Who They are. - Hadith 2525

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ فَارَقَ جَمَاعَةَ الْمُسْلِمِينَ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبْقَةَ الاسْلامِ مِنْ عُنُقِهِ.

4. A number of our people has narrated from Ahmad ibn Muhammad from ibn al-Faddal from abu Jamila from Muhammad al-Halabi from abu ‘Abdallah (a. s.) who has said the following. “Whoever would distance himself from the company the Muslims even by one shibr (one foot) he has removed the band of allegiance with Islam from his neck.”

ضعيف

The Commands of the Holy Prophet to Wish Well for the Imams of Muslims, Remain Close with their Group and as to Who They are. - Hadith 2526

5ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ فَارَقَ جَمَاعَةَ الْمُسْلِمِينَ وَنَكَثَ صَفْقَةَ الامَامِ جَاءَ إِلَى الله عَزَّ وَجَلَّ أَجْذَمَ.

5. Through the same chain of narrators it is narrated from abu ‘Abdallah (a. s.) who has said the following. “Whoever would distance himself from the company of the Muslims and disregard the pledge of allegiance with the Imam he will come before Allah with his hand cut off.”

ضعيف

The Mutual Rights between the Imam and his Followers - Hadith 2527

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) مَا حَقُّ الامَامِ عَلَى النَّاسِ قَالَ حَقُّهُ عَلَيْهِمْ أَنْ يَسْمَعُوا لَهُ وَيُطِيعُوا قُلْتُ فَمَا حَقُّهُمْ عَلَيْهِمْ قَالَ يَقْسِمَ بَيْنَهُمْ بِالسَّوِيَّةِ وَيَعْدِلَ فِي الرَّعِيَّةِ فَإِذَا كَانَ ذَلِكَ فِي النَّاسِ فَلا يُبَالِي مَنْ أَخَذَ هَاهُنَا وَهَاهُنَا.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Uthman from abu Hamza who has said the following. “I asked abu ‘Abdallah (a. s.), ‘What are the rights of the Imam over the people?” He replied, “Of his rights over them is that they must listen to him and obey him.” I then asked, “What are their rights on him?” He replied, “Maintain among them equality and justice among the followers. When this prevails among the people then there would no fear as to who has taken this and that.”

ضعيف على المشهور

The Mutual Rights between the Imam and his Followers - Hadith 2528

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) مِثْلَهُ إِلا أَنَّهُ قَالَ هَكَذَا وَهَكَذَا وَهَكَذَا وَهَكَذَا يَعْنِي مِنْ بَيْنِ يَدَيْهِ وَخَلْفِهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il ibn Bazi‘ from Mansur ibn Yunus from Abu Hamza from Abu Ja‘far (a. s.) a similar hadith except that he has said, “this way, this way, this way and this way, meaning thereby front, back, right and left.”

موثق

The Mutual Rights between the Imam and his Followers - Hadith 2529

3ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ بَعْضِ أَصْحَابِنَا عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لا تَخْتَانُوا وُلاتَكُمْ وَلا تَغُشُّوا هُدَاتَكُمْ وَلا تَجْهَلُوا أَئِمَّتَكُمْ وَلا تَصَدَّعُوا عَنْ حَبْلِكُمْ فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ وَعَلَى هَذَا فَلْيَكُنْ تَأْسِيسُ أُمُورِكُمْ وَالْزَمُوا هَذِهِ الطَّرِيقَةَ فَإِنَّكُمْ لَوْ عَايَنْتُمْ مَا عَايَنَ مَنْ قَدْ مَاتَ مِنْكُمْ مِمَّنْ خَالَفَ مَا قَدْ تُدْعَوْنَ إِلَيْهِ لَبَدَرْتُمْ وَخَرَجْتُمْ وَلَسَمِعْتُمْ وَلَكِنْ مَحْجُوبٌ عَنْكُمْ مَا قَدْ عَايَنُوا وَقَرِيباً مَا يُطْرَحُ الْحِجَابُ.

3. Muhammad ibn Yahya al-‘Attar from certain members of our people from Harun ibn Muslim from Mas‘ada ibn sadaqa from Abu ‘Abdallah (a. s) who has said the following: “Amir al-Mu’minin (a. s) has said, ‘Do not be deceitful to your leaders, do not confuse your guides, do not be ignorant of your Imams and do not cut off the rope of your unity, least you will fail and be disgraced. On such foundation your affairs must be based and you must strictly live within such system. Had you been able to observe what those who lived before had observed and who had disregarded what you want to be accepted you would have acted fast, came out and listened. However, you can not observe what they had observed but the curtain will soon be removed.’

ضعيف

The Mutual Rights between the Imam and his Followers - Hadith 2530

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ وَغَيْرِهِ عَنْ حَنَانِ بْنِ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ نُعِيَتْ إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَفْسُهُ وَهُوَ صَحِيحٌ لَيْسَ بِهِ وَجَعٌ قَالَ نَزَلَ بِهِ الرُّوحُ الامِينُ قَالَ فَنَادَى (صَلَّى اللهُ عَلَيْهِ وَآلِه) الصَّلاةَ جَامِعَةً وَأَمَرَ الْمُهَاجِرِينَ وَالانْصَارَ بِالسِّلاحِ وَاجْتَمَعَ النَّاسُ فَصَعِدَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمِنْبَرَ فَنَعَى إِلَيْهِمْ نَفْسَهُ ثُمَّ قَالَ أُذَكِّرُ الله الْوَالِيَ مِنْ بَعْدِي عَلَى أُمَّتِي أَلا يَرْحَمَ عَلَى جَمَاعَةِ الْمُسْلِمِينَ فَأَجَلَّ كَبِيرَهُمْ وَرَحِمَ ضَعِيفَهُمْ وَوَقَّرَ عَالِمَهُمْ وَلَمْ يُضِرَّ بِهِمْ فَيُذِلَّهُمْ وَلَمْ يُفْقِرْهُمْ فَيُكْفِرَهُمْ وَلَمْ يُغْلِقْ بَابَهُ دُونَهُمْ فَيَأْكُلَ قَوِيُّهُمْ ضَعِيفَهِمْ وَلَمْ يَخْبِزْهُمْ فِي بُعُوثِهِمْ فَيَقْطَعَ نَسْلَ أُمَّتِي ثُمَّ قَالَ قَدْ بَلَّغْتُ وَنَصَحْتُ فَاشْهَدُوا وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هَذَا آخِرُ كَلامٍ تَكَلَّمَ بِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى مِنْبَرِهِ.

4. A number of our people has narrated from Ahmad ibn Muhammad from ‘Abd al-Rahman ibn Hammad and others from Hanan ibn Sadir al-Sayrafi who has said the following. “I heard abu ‘Abdallah (a. s) say, ‘The Holy Prophet (sw) was given the news of his own death while he was in a good health and he did not suffer any pain.” He said, “The trusted Spirit came to him.” He said, “The Holy Prophet called for a prayer in congregation. He then ordered the Muhajir and Ansar (people from Makka and the people of Madina) to arm themselves. The people all came and the Holy Prophet climbed the platform, the pulpit and gave out the news of his own death and then said, “I warn of Allah the ruler after me over my followers for not being kind to the community of the Muslims. He must honor the elders among them and be kind to their weak, treat their scholars with dignity, must not harm to humiliate them. He must not allow them to suffer poverty that would turn them to disbelief, must not close his door to them to let their strong over run the weak ones. He must not use them in the (armed) campaigns for food that would banish the offspring of my followers. Then he said, (Certainly) I have delivered to you the message, gave you good advice so you must bear this testimony.” Abu ‘Abdallah (a. s) has said that this was the last words of the Messenger of Allah (sw) from the pulpit.”

مجهول كالموثق

The Mutual Rights between the Imam and his Followers - Hadith 2531

5ـ مُحَمَّدُ بْنُ عَلِيٍّ وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَسَلٌ وَتِينٌ مِنْ هَمْدَانَ وَحُلْوَانَ فَأَمَرَ الْعُرَفَاءَ أَنْ يَأْتُوا بِالْيَتَامَى فَأَمْكَنَهُمْ مِنْ رُءُوسِ الازْقَاقِ يَلْعَقُونَهَا وَهُوَ يَقْسِمُهَا لِلنَّاسِ قَدَحاً قَدَحاً فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لَهُمْ يَلْعَقُونَهَا فَقَالَ إِنَّ الامَامَ أَبُو الْيَتَامَى وَإِنَّمَا أَلْعَقْتُهُمْ هَذَا بِرِعَايَةِ الابَاءِ.

5. Muhammad ibn ali and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from a man from Habib ibn abu Thabit who has said the following. “Honey and fig were brought to Amir al-Mu’minin (a. s.) from Hamadhan and al-Hulwan (places near Baghdad). He asked the his officers to call in the orphans. They were allowed to lick honey from the containers while he himself distributed them among the people. People asked, “Why should the orphans be allowed to lick the honey?” Amir al-Muminin (a. s.) replied, “The Imam is the father of the orphans. I just wanted to gave them a fatherly treat.”

مرسل

The Mutual Rights between the Imam and his Followers - Hadith 2532

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الاصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نَفْسِهِ وَعَلِيٌّ أَوْلَى بِهِ مِنْ بَعْدِي فَقِيلَ لَهُ مَا مَعْنَى ذَلِكَ فَقَالَ قَوْلُ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ فَالرَّجُلُ لَيْسَتْ لَهُ عَلَى نَفْسِهِ وِلايَةٌ إِذَا لَمْ يَكُنْ لَهُ مَالٌ وَلَيْسَ لَهُ عَلَى عِيَالِهِ أَمْرٌ وَلا نَهْيٌ إِذَا لَمْ يُجْرِ عَلَيْهِمُ النَّفَقَةَ وَالنَّبِيُّ وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمَنْ بَعْدَهُمَا أَلْزَمَهُمْ هَذَا فَمِنْ هُنَاكَ صَارُوا أَوْلَى بِهِمْ مِنْ أَنْفُسِهِمْ وَمَا كَانَ سَبَبُ إِسْلامِ عَامَّةِ الْيَهُودِ إِلا مِنْ بَعْدِ هَذَا الْقَوْلِ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّهُمْ آمَنُوا عَلَى أَنْفُسِهِمْ وَعَلَى عِيَالاتِهِمْ.

6. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi and Ali ibn Ibrahim from his father all of them from al-Qasim ibn Muhammad al-Asbahani from Sulayman ibn dawud al-Manqari from Sufyan ibn ‘Uyayna from Abu ‘Abdallah (a. s.) who has said the following. “The Holy Prophet has said, ’Isma‘il have more authority over every believer than their own selves and after me Ali (a. s.) will such authority.” He was asked, “What is the meaning of that?” He said, “These are the words of the Holy Prophet (sw), ‘One who would pass away his debts and liabilities become my responsibility If one would live a legacy I will be the heir thereof. A man will have no authority over himself if would have no property and one will not authority over his dependents if would not provide their expenses. The Holy Prophet (sw) and Amir al-Mu’minin (a. s) and their successors have made it binding up on them. For this reason they have greater authority over them than their own selves. The general masses of the Jews accepted Islam only after these words of the Messenger of Allah (sw). They found peace for themselves and for their dependents.”

ضعيف

The Mutual Rights between the Imam and his Followers - Hadith 2533

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ صَبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَيُّمَا مُؤْمِنٍ أَوْ مُسْلِمٍ مَاتَ وَتَرَكَ دَيْناً لَمْ يَكُنْ فِي فَسَادٍ وَلا إِسْرَافٍ فَعَلَى الامَامِ أَنْ يَقْضِيَهُ فَإِنْ لَمْ يَقْضِهِ فَعَلَيْهِ إِثْمُ ذَلِكَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ الايَةَ فَهُوَ مِنَ الْغَارِمِينَ وَلَهُ سَهْمٌ عِنْدَ الامَامِ فَإِنْ حَبَسَهُ فَإِثْمُهُ عَلَيْهِ.

7. A number of our companions have narrated from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Aban ibn 'Uthman, from Sabbah ibn Sayyaba, from Abu 'Abdallah (a. s), who said the following: "The Messenger of Allah (sw) said: 'Any believer or Muslim who dies while leaving behind a debt not incurred for unlawful or extravagant reasons, it will be the responsibility of the Imam to pay it off. Otherwise, its sin is upon him. Allah, the Most Holy, the Most High, says: 'Welfare funds (zakat) are only for the poor, the destitute' (9:60). Such a person is bankrupt, and there is a share for him with the Imam. If he withholds it, then its sin is upon him.'"

مجهول

The Mutual Rights between the Imam and his Followers - Hadith 2534

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا تَصْلُحُ الامَامَةُ إِلا لِرَجُلٍ فِيهِ ثَلاثُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي الله وَحِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَحُسْنُ الْوِلايَةِ عَلَى مَنْ يَلِي حَتَّى يَكُونَ لَهُمْ كَالْوَالِدِ الرَّحِيمِ. وَفِي رِوَايَةٍ أُخْرَى حَتَّى يَكُونَ لِلرَّعِيَّةِ كَالابِ الرَّحِيمِ.

8. Ali ibn Ibrahim has narrated from Salih ibn as-Sindi from Ja'far ibn Bashir from Hanan from his father from abu Ja'far (a. s.) who said: "The Messenger of Allah (sw) said: 'The imamate is not suitable for anyone except for a man who possesses three qualities: piety that safeguards him from the disobedience of Allah, forbearance that controls his anger, and excellence in guardianship over those under his care, such that he treats them with the compassion of a merciful parent." In another narration, it is stated, "to the extent that they regard him as a merciful father."

مجهول وآخره مرسل

The Whole Earth belongs to the Imam (a.s.) - Hadith 2535

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ وَجَدْنَا فِي كِتَابِ علي (عَلَيْهِ السَّلام) إِنَّ الارْضَ لله يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَالْعاقِبَةُ لِلْمُتَّقِينَ أَنَا وَأَهْلُ بَيْتِيَ الَّذِينَ أَوْرَثَنَا الله الارْضَ وَنَحْنُ الْمُتَّقُونَ وَالارْضُ كُلُّهَا لَنَا فَمَنْ أَحْيَا أَرْضاً مِنَ الْمُسْلِمِينَ فَلْيَعْمُرْهَا وَلْيُؤَدِّ خَرَاجَهَا إِلَى الامَامِ مِنْ أَهْلِ بَيْتِي وَلَهُ مَا أَكَلَ مِنْهَا فَإِنْ تَرَكَهَا أَوْ أَخْرَبَهَا وَأَخَذَهَا رَجُلٌ مِنَ الْمُسْلِمِينَ مِنْ بَعْدِهِ فَعَمَرَهَا وَأَحْيَاهَا فَهُوَ أَحَقُّ بِهَا مِنَ الَّذِي تَرَكَهَا يُؤَدِّي خَرَاجَهَا إِلَى الامَامِ مِنْ أَهْلِ بَيْتِي وَلَهُ مَا أَكَلَ مِنْهَا حَتَّى يَظْهَرَ الْقَائِمُ مِنْ أَهْلِ بَيْتِي بِالسَّيْفِ فَيَحْوِيَهَا وَيَمْنَعَهَا وَيُخْرِجَهُمْ مِنْهَا كَمَا حَوَاهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَنَعَهَا إِلا مَا كَانَ فِي أَيْدِي شِيعَتِنَا فَإِنَّهُ يُقَاطِعُهُمْ عَلَى مَا فِي أَيْدِيهِمْ وَيَتْرُكُ الارْضَ فِي أَيْدِيهِمْ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from abu Khalid al-Kabuli from abu Ja‘far (a. s.) who has said the following. “We found in the book of Amir al-Mu’minin (a. s.) this. “The earth belongs to Allah and He gives it in inheritance to whoever of His servants that He wishes. The good end is for those who are pious before Allah’, I and my Ahl al-Bayt are the people to whom Allah has given the earth in inheritance and we are the ones who are pious before Allah. The whole earth belongs to us. Thus, whoever of the Muslims would revive a land, he must establish it, pay taxes to the Imam from my Ahl al-Bayt. Whatever he has used would be his. If he would abandon or allow to become barren and another Muslim would revive and re establish it he will have more right to it than the one who have abandoned. This person will now pay the taxes to the Imam from my Ahl al-Bayt and whatever he would use thereafter is his until Al-Qa’im from my Ahl al-Bayt will rise with Divine Authority and with the sword. He will control and protect them and will remove from them just as the Messenger of Allah had controlled and protected it, except, however, for what would be in the hands of our followers. He will form a contract with them and will leave the land to them.”

حسن

The Whole Earth belongs to the Imam (a.s.) - Hadith 2536

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَمَّنْ رَوَاهُ قَالَ الدُّنْيَا وَمَا فِيهَا لله تَبَارَكَ وَتَعَالَى وَلِرَسُولِهِ وَلَنَا فَمَنْ غَلَبَ عَلَى شَيْ‏ءٍ مِنْهَا فَلْيَتَّقِ الله وَلْيُؤَدِّ حَقَّ الله تَبَارَكَ وَتَعَالَى وَلْيَبَرَّ إِخْوَانَهُ فَإِنْ لَمْ يَفْعَلْ ذَلِكَ فَالله وَرَسُولُهُ وَنَحْنُ بُرَآءُ مِنْهُ.

2. Muhammad ibn ‘Abdallah from his narrator (one of the Imams (a. s.)) reported to me the following. “The world and all that is therein belong to Allah, the Most Holy, the Most High, His Messenger and to us. If one would control a part of it he must maintain piety before Allah. He must pay the share of Allah, the Most Holy, the Most High, be generous to his brethren, otherwise, Allah, the Messenger of Allah and we will bear no responsibility torwards him.”

ضعيف موقوف أو مضمر

The Whole Earth belongs to the Imam (a.s.) - Hadith 2537

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ رَأَيْتُ مِسْمَعاً بِالْمَدِينَةِ وَقَدْ كَانَ حَمَلَ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) تِلْكَ السَّنَةَ مَالاً فَرَدَّهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ لِمَ رَدَّ عَلَيْكَ أَبُو عَبْدِ الله الْمَالَ الَّذِي حَمَلْتَهُ إِلَيْهِ قَالَ فَقَالَ لِي إِنِّي قُلْتُ لَهُ حِينَ حَمَلْتُ إِلَيْهِ الْمَالَ إِنِّي كُنْتُ وُلِّيتُ الْبَحْرَيْنَ الْغَوْصَ فَأَصَبْتُ أَرْبَعَمِائَةِ أَلْفِ دِرْهَمٍ وَقَدْ جِئْتُكَ بِخُمُسِهَا بِثَمَانِينَ أَلْفَ دِرْهَمٍ وَكَرِهْتُ أَنْ أَحْبِسَهَا عَنْكَ وَأَنْ أَعْرِضَ لَهَا وَهِيَ حَقُّكَ الَّذِي جَعَلَهُ الله تَبَارَكَ وَتَعَالَى فِي أَمْوَالِنَا فَقَالَ أَ وَمَا لَنَا مِنَ الارْضِ وَمَا أَخْرَجَ الله مِنْهَا إِلا الْخُمُسُ يَا أَبَا سَيَّارٍ إِنَّ الارْضَ كُلَّهَا لَنَا فَمَا أَخْرَجَ الله مِنْهَا مِنْ شَيْ‏ءٍ فَهُوَ لَنَا فَقُلْتُ لَهُ وَأَنَا أَحْمِلُ إِلَيْكَ الْمَالَ كُلَّهُ فَقَالَ يَا أَبَا سَيَّارٍ قَدْ طَيَّبْنَاهُ لَكَ وَأَحْلَلْنَاكَ مِنْهُ فَضُمَّ إِلَيْكَ مَالَكَ وَكُلُّ مَا فِي أَيْدِي شِيعَتِنَا مِنَ الارْضِ فَهُمْ فِيهِ مُحَلَّلُونَ حَتَّى يَقُومَ قَائِمُنَا فَيَجْبِيَهُمْ طَسْقَ مَا كَانَ فِي أَيْدِيهِمْ وَيَتْرُكَ الارْضَ فِي أَيْدِيهِمْ وَأَمَّا مَا كَانَ فِي أَيْدِي غَيْرِهِمْ فَإِنَّ كَسْبَهُمْ مِنَ الارْضِ حَرَامٌ عَلَيْهِمْ حَتَّى يَقُومَ قَائِمُنَا فَيَأْخُذَ الارْضَ مِنْ أَيْدِيهِمْ وَيُخْرِجَهُمْ صَغَرَةً قَالَ عُمَرُ بْنُ يَزِيدَ فَقَالَ لِي أَبُو سَيَّارٍ مَا أَرَى أَحَداً مِنْ أَصْحَابِ الضِّيَاعَ وَلا مِمَّنْ يَلِي الاعْمَالَ يَأْكُلُ حَلالاً غَيْرِي إِلا مَنْ طَيَّبُوا لَهُ ذَلِكَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Umar ibn Yazid who has said the following. “I saw Masma‘ in Madina. In that year he had tried to deliver a certain amount of property to abu ‘Abdallah (a. s.) that he returned to him. I asked him about the reason for the return.. The narrator has said that he said to me, “When I took the property to him I said, ‘ I had become the in charge of the pearls in Bahrayn and I have made four hundred thousand Dirham profit. I have brought eighty thousand Dinar as your share. I did not like to keep your share and disregard what Allah, the Most Holy, the Most High, has decreed to be for you in our properties.” Is there no more from earth and what Allah takes out of it besides one fifth for us, O abu Sayyar?” The whole earth belongs to us. Whatever Allah causes to come out there from it belongs to us.” I then said, “I will bring all the property to you.” He said, “O abu Sayyar, we have made it a gift for you and made it lawful for you. Take your property with you. Whatever land is in the hands of our Shi‘a it is lawful for them until Al-Qa’im will rise with Divine Authority. He will make an agreement with them about whatever land is in their hands and will give them permission to use. Whatever land is in the hands of others their earning from it is not lawful until Al-Qa’im will rise with Divine Authority. He will take such lands away from them and will remove them humiliate ‘Umar ibn Yazid has said, “Abu Sayyar said to me, ‘ I do not find anyone doing business oor those in charge of certain tasks who would earn their living lawfully except my self and those for whom they have made it lawful.”

صحيح

The Whole Earth belongs to the Imam (a.s.) - Hadith 2538

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ الله الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَ مَا عَلَى الامَامِ زَكَاةٌ فَقَالَ أَحَلْتَ يَا أَبَا مُحَمَّدٍ أَ مَا عَلِمَتْ أَنَّ الدُّنْيَا وَالاخِرَةَ لِلامَامِ يَضَعُهَا حَيْثُ يَشَاءُ وَيَدْفَعُهَا إِلَى مَنْ يَشَاءُ جَائِزٌ لَهُ ذَلِكَ مِنَ الله إِنَّ الامَامَ يَا أَبَا مُحَمَّدٍ لا يَبِيتُ لَيْلَةً أَبَداً وَلله فِي عُنُقِهِ حَقٌّ يَسْأَلُهُ عَنْهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu ‘Abdallah al-Razi from al-Hassan ibn Ali ibn abu Hamza from his father from abu Basir who has said the following. “Once I asked abu ‘Abdallah (a. s.), ‘Is there any Zakat on Imam?’” He said, “O abu Muhammad, you have spoken an impossible word. Do you not know that both this and the next world belong to the Imam? He can place them as he may want or give them to whoever he may want. It is permissible for him from Allah. The Imam said, O abu Muhammad, the Imam never spends a night without Allah‘s right on him for which He would not ask him.”

ضعيف

The Whole Earth belongs to the Imam (a.s.) - Hadith 2539

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ أَبَانِ بْنِ مُصْعَبٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ أَوِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا لَكُمْ مِنْ هَذِهِ الارْضِ فَتَبَسَّمَ ثُمَّ قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى بَعَثَ جَبْرَئِيلَ (عَلَيْهِ السَّلام) وَأَمَرَهُ أَنْ يَخْرِقَ بِإِبْهَامِهِ ثَمَانِيَةَ أَنْهَارٍ فِي الارْضِ مِنْهَا سَيْحَانُ وَجَيْحَانُ وَهُوَ نَهَرُ بَلْخَ وَالْخشوع وَهُوَ نَهَرُ الشَّاشِ وَمِهْرَانُ وَهُوَ نَهَرُ الْهِنْدِ وَنِيلُ مِصْرَ وَدِجْلَةُ وَالْفُرَاتُ فَمَا سَقَتْ أَوِ اسْتَقَتْ فَهُوَ لَنَا وَمَا كَانَ لَنَا فَهُوَ لِشِيعَتِنَا وَلَيْسَ لِعَدُوِّنَا مِنْهُ شَيْ‏ءٌ إِلا مَا غَصَبَ عَلَيْهِ وَإِنَّ وَلِيَّنَا لَفِي أَوْسَعَ فِيمَا بَيْنَ ذِهْ إِلَى ذِهْ يَعْنِي بَيْنَ السَّمَاءِ وَالارْضِ ثُمَّ تَلا هَذِهِ الايَةَ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا الْمَغْصُوبِينَ عَلَيْهَا خالِصَةً لَهُمْ يَوْمَ الْقِيامَةِ بِلا غَصْبٍ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn Ahmad from Ali ibn al-Ni‘man from Salih ibn Hamza from Aban ibn Mus‘ab from Yunus ibn Zabyan or al-Mu‘alla ibn al-Khnith who has said the following. “I asked abu ‘Abdallah (a. s.), ‘What is for you from this earth?” He smiled and then said, “Allah, the Most Holy, the Most High, sent Jibril and commanded him to dig with his toe eight rivers on earth. Of these are the River Sayhan and Jayhan which is the River in Balkh (central Asia) the River al-Khshu‘ which is the River al-Shash, river Mihran which is India, River Nile in Egypt, Tigris and Euphrates. All that these rivers provide water or all that take water from them belong to us and whatever is for us is for our Shi‘a. There is nothing for our enemies except what they have usurped. Our friends and supporters in an place bigger than this and this, the sky and earth. The Imam (a. s.) then recited the words of Allah. “They are made for the believers in this world (but others have usurped it from them) and are exclusively for them in the life hereafter (no one would usurp from them).” (7:32)

ضعيف

The Whole Earth belongs to the Imam (a.s.) - Hadith 2540

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ قَالَ كَتَبْتُ إِلَى الْعَسْكَرِيِّ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ رُوِيَ لَنَا أَنْ لَيْسَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الدُّنْيَا إِلا الْخُمُسُ فَجَاءَ الْجَوَابُ إِنَّ الدُّنْيَا وَمَا عَلَيْهَا لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

6. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from Muhammad ibn al-Rayyan who has said the following. “I wrote to abu Muhammad, al-Hassan, al-‘Askari (a. s.), May Allah take my soul in service for your cause, it is narrated to us that nothing else from this world belongs to the Messenger of Allah except one fifth of net income.” The answer that came said, “Certainly, the world and all that is in it belong to the Messenger of Allah.”

ضعيف

The Whole Earth belongs to the Imam (a.s.) - Hadith 2541

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَلَقَ الله آدَمَ وَأَقْطَعَهُ الدُّنْيَا قَطِيعَةً فَمَا كَانَ لآِدَمَ (عَلَيْهِ السَّلام) فَلِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَا كَانَ لِرَسُولِ الله فَهُوَ لِلائِمَّةِ مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad who has narrated it in a marfu‘ manner from ‘Amr ibn Shimr from Jabir from abu Ja‘far (a. s.) who has said the following. “the Messenger of Allah has said, “Allah created Adam and granted the world to him. Whatever belonged to Adam belongs to the Messenger of Allah and whatever belonged to the Messenger of Allah it belongs to the Imams from Ahl al-Bayt of Muhammad (s. a).”

ضعيف على المشهور

The Whole Earth belongs to the Imam (a.s.) - Hadith 2542

8ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ جَبْرَئِيلَ (عَلَيْهِ السَّلام) كَرَى بِرِجْلِهِ خَمْسَةَ أَنْهَارٍ وَلِسَانُ الْمَاءِ يَتْبَعُهُ الْفُرَاتَ وَدِجْلَةَ وَنِيلَ مِصْرَ وَمِهْرَانَ وَنَهْرَ بَلْخَ فَمَا سَقَتْ أَوْ سُقِيَ مِنْهَا فَلِلامَامِ وَالْبَحْرُ الْمُطِيفُ بِالدُّنْيَا لِلامَامِ. عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ السَّرِيِّ بْنِ الرَّبِيعِ قَالَ لَمْ يَكُنِ ابْنُ أَبِي عُمَيْرٍ يَعْدِلُ بِهِشَامِ بْنِ الْحَكَمِ شَيْئاً وَكَانَ لا يَغُبُّ إِتْيَانَهُ ثُمَّ انْقَطَعَ عَنْهُ وَخَالَفَهُ وَكَانَ سَبَبُ ذَلِكَ أَنَّ أَبَا مَالِكٍ الْحَضْرَمِيَّ كَانَ أَحَدَ رِجَالِ هِشَامٍ وَوَقَعَ بَيْنَهُ وَبَيْنَ ابْنِ أَبِي عُمَيْرٍ مُلاحَاةٌ فِي شَيْ‏ءٍ مِنَ الامَامَةِ قَالَ ابْنُ أَبِي عُمَيْرٍ الدُّنْيَا كُلُّهَا لِلامَامِ (عَلَيْهِ السَّلام) عَلَى جِهَةِ الْمِلْكِ وَإِنَّهُ أَوْلَى بِهَا مِنَ الَّذِينَ هِيَ فِي أَيْدِيهِمْ وَقَالَ أَبُو مَالِكٍ لَيْسَ كَذَلِكَ أَمْلاكُ النَّاسِ لَهُمْ إِلا مَا حَكَمَ الله بِهِ لِلامَامِ مِنَ الْفَيْ‏ءِ وَالْخُمُسِ وَالْمَغْنَمِ فَذَلِكَ لَهُ وَذَلِكَ أَيْضاً قَدْ بَيَّنَ الله لِلامَامِ أَيْنَ يَضَعُهُ وَكَيْفَ يَصْنَعُ بِهِ فَتَرَاضَيَا بِهِشَامِ بْنِ الْحَكَمِ وَصَارَا إِلَيْهِ فَحَكَمَ هِشَامٌ لابِي مَالِكٍ عَلَى ابْنِ أَبِي عُمَيْرٍ فَغَضِبَ ابْنُ أَبِي عُمَيْرٍ وَهَجَرَ هِشَاماً بَعْدَ ذَلِكَ.

8. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim from his father all from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtari from abu ‘Abdallah (a. s.) who has said the following. “Jibril dug with his foot five rivers and the flank of water would follow his foot. These rivers were, Euphrates, Tigris, Nile, Mihran and the River of Balkh. Whatever these rivers provide water or whatever that takes water from them are the property of the Imam. The ocean that has circled the land belongs to the (Imam). Ali ibn Ibrahim has narrated from al-Sarriy ibn al-Rabi‘ who has said the following. “Ibn abu ’Umayr would not consider anyone a match of Hisham ibn al-Hakam in anything. He would not miss meeting him. However, their relations at a time stood at a distance. The reason for this was the emrgence of diffirences between Ibn Abi ‘Umayr and and abu Malik al-Hadrami, a friend of Hisham, over the issue of Imamat. Ibn abu ‘Umayr had said that the whole world belongs to the Imam in the form of property and ownership and that he has more authority over it than those who have certain parts of it in their possession. Abu Malik had said that it is not as su Ch The peoples properties belong to them except what Allah has given to the Imam in the form of windfall profits and one fifth taxes or interests. Such properties belong to the Imam and Allah has instructed him how to spent them and what to do with them. They agreed to ask Hisham to settle the differences. They went to Hisham but he supported the idea of abu Malik. Ibn abu ‘Umayr became angry and distanced himself from Hisham thereafter.”

حسن كالصحيح

Manners of the Imams in the Matters of Food and Clothes as Leaders with Divine Authority - Hadith 2543

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ حُمَيْدٍ وَجَابِرٍ الْعَبْدِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ الله جَعَلَنِي إِمَاماً لِخَلْقِهِ فَفَرَضَ عَلَيَّ التَّقْدِيرَ فِي نَفْسِي وَمَطْعَمِي وَمَشْرَبِي وَمَلْبَسِي كَضُعَفَاءِ النَّاسِ كَيْ يَقْتَدِيَ الْفَقِيرُ بِفَقْرِي وَلا يُطْغِيَ الْغَنِيَّ غِنَاهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hammad from Humayd and Jabir al-‘Abdi who has said the following. “Amir al-Mu’minin (a. s.) has said, ‘Allah has appointed me the Imam for His creation, Therefore, He made it obligatory for me to discipline myself in the matters of food, drinks and clothes to the level of the very weak ones of the people so that the poor follow my poverty and the rich would not become rebellious because of his riches.’”

مجهول

Manners of the Imams in the Matters of Food and Clothes as Leaders with Divine Authority - Hadith 2544

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) يَوْماً جُعِلْتُ فِدَاكَ ذَكَرْتُ آلَ فُلانٍ وَمَا هُمْ فِيهِ مِنَ النَّعِيمِ فَقُلْتُ لَوْ كَانَ هَذَا إِلَيْكُمْ لَعِشْنَا مَعَكُمْ فَقَالَ هَيْهَاتَ يَا مُعَلَّى أَمَا وَالله أَنْ لَوْ كَانَ ذَاكَ مَا كَانَ إِلا سِيَاسَةَ اللَّيْلِ وَسِيَاحَةَ النَّهَارِ وَلُبْسَ الْخَشِنِ وَأَكْلَ الْجَشِبِ فَزُوِيَ ذَلِكَ عَنَّا فَهَلْ رَأَيْتَ ظُلامَةً قَطُّ صَيَّرَهَا الله تَعَالَى نِعْمَةً إِلا هَذِهِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad ibn ‘Uthman from Mu‘alla ibn Khunays who has said the following. “One day I said to abu ‘Abdallah (a. s.), may Allah take my soul in service for your cause, I thought of the descendants of so and so (‘Abbasside) and the wealth they have at their disposal. Then I wished that had such wealth been at your disposal we would have lived with you prosperously.” The Imam (a. s.) said, “Never O Mu‘alla, by Allah, had it been as you wished, there would have been nothing but hard labor of protections at nights and strenuous work during the days, coarse garments and tasteless food. Thus, it is kept away from us. Have you ever seen a usurpation that Allah, the Most High, would cause to become a blessing except this?”

مختلف فيه

Manners of the Imams in the Matters of Food and Clothes as Leaders with Divine Authority - Hadith 2545

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَغَيْرُهُمَا بِأَسَانِيدَ مُخْتَلِفَةٍ فِي احْتِجَاجِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَى عَاصِمِ بْنِ زِيَادٍ حِينَ لَبِسَ الْعَبَاءَ وَتَرَكَ الْمُلاءَ وَشَكَاهُ أَخُوهُ الرَّبِيعُ بْنُ زِيَادٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّهُ قَدْ غَمَّ أَهْلَهُ وَأَحْزَنَ وُلْدَهُ بِذَلِكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَيَّ بِعَاصِمِ بْنِ زِيَادٍ فَجِي‏ءَ بِهِ فَلَمَّا رَآهُ عَبَسَ فِي وَجْهِهِ فَقَالَ لَهُ أَ مَا اسْتَحْيَيْتَ مِنْ أَهْلِكَ أَ مَا رَحِمْتَ وُلْدَكَ أَ تَرَى الله أَحَلَّ لَكَ الطَّيِّبَاتِ وَهُوَ يَكْرَهُ أَخْذَكَ مِنْهَا أَنْتَ أَهْوَنُ عَلَى الله مِنْ ذَلِكَ أَ وَلَيْسَ الله يَقُولُ وَالارْضَ وَضَعَها لِلانامِ. فِيها فاكِهَةٌ وَالنَّخْلُ ذاتُ الاكْمامِ أَ وَلَيْسَ الله يَقُولُ مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ. بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ إِلَى قَوْلِهِ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجانُ فَبِالله لابْتِذَالُ نِعَمِ الله بِالْفَعَالِ أَحَبُّ إِلَيْهِ مِنِ ابْتِذَالِهَا بِالْمَقَالِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ فَقَالَ عَاصِمٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَعَلَى مَا اقْتَصَرْتَ فِي مَطْعَمِكَ عَلَى الْجُشُوبَةِ وَفِي مَلْبَسِكَ عَلَى الْخُشُونَةِ فَقَالَ وَيْحَكَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ عَلَى أَئِمَّةِ الْعَدْلِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ كَيْلا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ فَأَلْقَى عَاصِمُ بْنُ زِيَادٍ الْعَبَاءَ وَلَبِسَ الْمُلاءَ.

3. Ali ibn Muhammad has narrated from Salih ibn abu Hammad and A number of our people has narrated from Ahmad ibn Muhammad and others through different chains of narrators. The Hadith is about the protest of Amir al-Mu’minin (a. s.) against ‘Asim ibn Ziyad who had confined himself in a gown away from the people. His brother, al-Rabi‘ ibn Ziyad complained before Amir al-Mu’minin (a. s.) complained that his ‘Asim’s family had become depressed and his sons had been sadden because of his behavior. Amir al-Mu’minin (a. s.) had summoned ‘Asim ibn Ziyad and was brought before him. When Amir al-Mu’minin (a. s.) saw him he frowned at him and said, “Why did you not feel ashamed before your wife? Why did you not show kindness to your sons? Do you think Allah had made good things lawful to and then He would dislike if you would use them? You are less significant to Allah than such a thing. Is it not Allah Who has said, “He spread out the earth for the people (55:10). There exists all kinds of fruits, palm-trees with sheathed blossoms, (55:11) grain with its husk and aromatic herbs (55:12). Is it not Allah Who has said, “He has made the two oceans meet each other, (55:19) but has created a barrier between them so that they will not merge totally (55:20). (Jinn and mankind) - which of the favors of your Lord do you then deny? (55:21). From the two oceans comes pearls and coral.” (55:22) I swear by Allah, the use of the bounties of Allah in deeds is more preferred to Him than then using in words. Allah, the Most Majestic, the Most gracious, has said, “. and proclaim the bounties of your Lord.” (93:11) ‘Asim said, “O Amir al-Mu’minin (a. s.), “Why have you confined yourself to tasteless food and harsh garments?” He said, “How inconsiderate of you! Allah, the Most Majestic, the Most gracious, has made obligatory for the Imams of justice to measure themselves with the people of lowest standard of living so that the poors’ poverty would plunge him in despair.” ‘Asim then abandoned the gown and begun to live an normal life.”

مرسل معتبر بل هو كالمتوات ر

Manners of the Imams in the Matters of Food and Clothes as Leaders with Divine Authority - Hadith 2546

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ حَضَرْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ الله ذَكَرْتَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) كَانَ يَلْبَسُ الْخَشِنَ يَلْبَسُ الْقَمِيصَ بِأَرْبَعَةِ دَرَاهِمَ وَمَا أَشْبَهَ ذَلِكَ وَنَرَى عَلَيْكَ اللِّبَاسَ الْجَدِيدَ فَقَالَ لَهُ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) كَانَ يَلْبَسُ ذَلِكَ فِي زَمَانٍ لا يُنْكَرُ عَلَيْهِ وَلَوْ لَبِسَ مِثْلَ ذَلِكَ الْيَوْمَ شُهِرَ بِهِ فَخَيْرُ لِبَاسِ كُلِّ زَمَانٍ لِبَاسُ أَهْلِهِ غَيْرَ أَنَّ قَائِمَنَا أَهْلَ الْبَيْتِ (عَلَيْهم السَّلام) إِذَا قَامَ لَبِسَ ثِيَابَ علي (عَلَيْهِ السَّلام) وَسَارَ بِسِيرَةِ عَلِيٍّ (عَلَيْهِ السَّلام )

4. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from his fatherfm Muhammad ibn Yahya al-Khazzaz from Hammad ibn ‘Uthman who has said the following. “I was in the presence of abu ‘Abdallah (a. s.) that a man said to him, “May Allah grant you well being, you have mentioned that Ali ibn abu Talib (a. s.) would wear harsh garments. He would buy a shirt worth four Dirhams only and so on. However, we see that you have new garments.” The Imam (a. s.) said, “Ali ibn abu Talib (a. s.) would do so at a time when people would dislike it. Wearing such garments to day would have defamed him. The best garment for a given time is the garment that people of that time would use. However, when our Al-Qa’im will rise with Divine Authority, he will wear the kind of garment that Ali (a. s.) did and he will live just as Ali (a. s.) lived.”

صحيح

The Rare Ahadith in the context - Hadith 2547

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ عَطَسَ يَوْماً وَأَنَا عِنْدَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا يُقَالُ لِلامَامِ إِذَا عَطَسَ قَالَ يَقُولُونَ صَلَّى الله عَلَيْكَ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Ayyub ibn Nuh who has said the following. “I was in the presence of The Imam (a. s.) and he sneezed. I then asked him, “May Allah take my soul in service for your cause, what should one say when the Imam sneezes?” The Imam (a. s.) said, “One should say, ‘May Allah (grant) blessings (up on) you.’”

ضعيف على المشهور

The Rare Ahadith in the context - Hadith 2548

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ الدِّينَوَرِيُّ عَنْ عُمَرَ بْنِ زَاهِرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلَهُ رَجُلٌ عَنِ الْقَائِمِ يُسَلَّمُ عَلَيْهِ بِإِمْرَةِ الْمُؤْمِنِينَ قَالَ لا ذَاكَ اسْمٌ سَمَّى الله بِهِ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لَمْ يُسَمَّ بِهِ أَحَدٌ قَبْلَهُ وَلا يَتَسَمَّى بِهِ بَعْدَهُ إِلا كَافِرٌ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ يُسَلَّمُ عَلَيْهِ قَالَ يَقُولُونَ السَّلامُ عَلَيْكَ يَا بَقِيَّةَ الله ثُمَّ قَرَأَ بَقِيَّتُ الله خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ.

2. Muhammad ibn Yahya has narrated from Ja‘far ibn Muhammad who has said that Ishaq ibn Ibrahim al-Daynuri narrated to me from ‘Umar ibn Zahir from abu ‘Abdallah (a. s.). He has said that a man asked, “Is al-Qa’im (the one who will rise with Divine Authority) is offered the Islamic greeting as the commander of the faithful?” The Imam (a. s.) said, “No, because that is the name that Allah had given to Ali ibn abu Talib (a. s.). Allah had not given this name to anyone before him. No one will be called with this name except an unbeliever.” I then said, “May Allah take my soul in service for your cause, what form of Islamic greeting would be offered to him?” The Imam (a. s.) said, “They will say, “Peace be up on you, O Baqiyya Allah (Allah’s reserved power to establish His authority on earth). He then recited, “If you are true believers then know that the profit which God has left for you is better for you (than what you may gain through deceitful ways). I am not responsible for your deeds.” (11:86)

مجهول

The Rare Ahadith in the context - Hadith 2549

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) لِمَ سُمِّيَ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ لانَّهُ يَمِيرُهُمْ الْعِلْمَ أَ مَا سَمِعْتَ فِي كِتَابِ الله وَنَمِيرُ أَهْلَنا. وَفِي رِوَايَةٍ أُخْرَى قَالَ لانَّ مِيرَةَ الْمُؤْمِنِينَ مِنْ عِنْدِهِ يَمِيرُهُمُ الْعِلْمَ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘Umar who has said the following. “I asked abu al-Hassan (a. s.), ‘Why is he (Ali ibn abu Talib (a. s.) called Amir al-Mu’minin (commander of the faithful)?” He said, “Because he fed them knowledge. Have you not read in the Holy Quran, “We can buy more provisions with this for our family. .” (12:65)” In another hadith it is said, “Because Amir al-Mu’minin (a. s.) would feed them knowledge.”

ضعيف على المشهور مرسل آخره

The Rare Ahadith in the context - Hadith 2550

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الرَّبِيعِ الْقَزَّازِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ لِمَ سُمِّيَ أَمِيرَ الْمُؤْمِنِينَ قَالَ الله سَمَّاهُ وَهَكَذَا أَنْزَلَ فِي كِتَابِهِ وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلى‏ أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ وَأَنَّ مُحَمَّداً رَسُولِي وَأَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ.

4. Ali ibn Ibrahim has narrated from ya‘qub ibn Yazid from Ibn Abi ‘Umayr from abu al-Rabi‘ al-Qazzaz from Jabir who has said the following. “I asked abu Ja‘far (a. s.), ‘Why is he (Ali ibn abu Talib (a. s.) is called Amir al-Mu’minin (a. s.)?” He said, “Allah has given him this name and as such it has come in His book, “When your Lord asked all the offspring of Adam (before their birth), “Am I not your Lord?” All of them testified and bore witness to their testimony that on the Day of Judgment they would not say, “We were not aware of this (fact),.” (7:172) that Muhammad is My messenger and Ali is Amir al-Mu’minin (commander of the faithful).”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2551

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ سَالِمٍ الْحَنَّاطِ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى نَزَلَ بِهِ الرُّوحُ الامِينُ عَلى‏ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ بِلِسانٍ عَرَبِيٍّ مُبِينٍ قَالَ هِيَ الْوَلايَةُ لامِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from certain persons of our people from Hanan ibn Sadir from Salim al-Hannat who has said the following. “I aske abu Ja‘far (a. s.), ‘Explain to me the meaning of this verse of the Holy Quran. “This, (Quran), is certainly the revelation from the Lord of the Universe (26:192). It has been revealed through the trustworthy Spirit (26:193) to your heart, so that you will warn (the people of the dangers of disobeying God) (26:194). It has been revealed in plain Arabic.” (26:195) The Imam (a. s.) said, “It refers to Leadership with Divine Authority of Amir al-Mu’minin (a. s.).”

مرسل

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2552

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّا عَرَضْنَا الامانَةَ عَلَى السَّماواتِ وَالارْضِ وَالْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَأَشْفَقْنَ مِنْها وَحَمَلَهَا الانْسانُ إِنَّهُ كانَ ظَلُوماً جَهُولاً قَالَ هِيَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Hakam ibn Miskin from Ishaq ibn ‘Ammara from a man from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “We offered Our Trust (Our deputation) to the heavens, to the earth, and to the mountains, but they could not bear this burden and were afraid to accept it. Mankind was able to accept this offer but he was unjust to himself and ignorant of the significance of this Trust.” (33:72). The Imam (a. s.) said, “It refers to Leadership with Divine Authority of Amir al-Mu’minin (a. s.).”

مرسل

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2553

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَالَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ بِمَا جَاءَ بِهِ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الْوَلايَةِ وَلَمْ يَخْلِطُوهَا بِوَلايَةِ فُلانٍ وَفُلانٍ فَهُوَ الْمُلَبَّسُ بِالظُّلْمِ.

3. Muhammad ibn Yahya has narrated from abu Zahir from al-Hassan ibn Musa al-Khashshab from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Those who have accepted the faith and have kept it pure from injustice, have achieved security and guidance.” (6:82) The Imam (a. s.) said, “It refers to faith in that Prophet Muhammad (s. a) has brought from Allah about Wilaya, Leadership with Divine Authority and have not mixed it with the authority of so and so that is mixing with injustice.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2554

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ فَمِنْكُمْ كافِرٌ وَمِنْكُمْ مُؤْمِنٌ فَقَالَ عَرَفَ الله إِيمَانَهُمْ بِوَلايَتِنَا وَكُفْرَهُمْ بِهَا يَوْمَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ فِي صُلْبِ آدَمَ (عَلَيْهِ السَّلام) وَهُمْ ذَرٌّ.

4. Muhammad ibn Yahya has narrated from from Ahmad ibn Muhammad from ibn Mahbub from al-Hassan ibn Nu‘aym al-Sahhaf who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “. . some of you have accepted the faith and some of you have not.. .” (64:2) The Imam (a. s.) said, “On the day that Allah made all the offspring of Adam to make a covenant with Him when they were just small particles He made faith our Wilaya, (Leadership with Divine Authority) the standard for faith and disbelief.”

حسن

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2555

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ يُوفُونَ بِالنَّذْرِ الَّذِي أَخَذَ عَلَيْهِمْ مِنْ وَلايَتِنَا.

5. Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from ya‘qub ibn Yazid from ibn Mahbub from Muhammad ibn al-Fudayl from abu al-Hassan (a. s.) the following about the words of Allah, the Most Majestic, the Most gracious. “. . fulfill their vows .” .(76:7) The Imam (a. s.) said, “It refers to the vow that was due to our Wilaya (Leadership with Divine Authority).”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2556

6ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَلَوْ أَنَّهُمْ أَقامُوا التَّوْراةَ وَالانْجِيلَ وَما أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ قَالَ الْوَلايَةُ.

6. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib Isma‘il ibn ‘Abdallah from abu Ja‘far (a. s.) about the words of Allah, the Most Majestic, the Most Gracious, “Had they followed the Laws of the Old and New Testaments and what was revealed to them from their Lord,. .” (5:66) The Imam (a. s.) said, “It refers to Wilaya, (Leadership with Divine Authority).”

مجهول كالصحيح

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2557

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ زُرَارَةَ عَنْ عَبْدِ الله بْنِ عَجْلانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ قَالَ هُمُ الائِمَّةُ (عَلَيْهم السَّلام )

7. Al-Husayn ibn Muhammad al-Asha‘ari from Mu‘alla ibn Muhammad from al-Washsha’ from al-Muthanna from Zurara from ‘Abdallah ibn al-‘Ajlan from abu Ja‘far (a. s.) about the words of Allah, the most High. “(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives.. .” (42:23). The Imam (a. s.) said, “They (the relatives) are the Imams.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2558

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يُطِعِ الله وَرَسُولَهُ فِي وَلايَةِ عَلِيٍّ وَوَلايَةِ الائِمَّةِ مِنْ بَعْدِهِ فَقَدْ فازَ فَوْزاً عَظِيماً هَكَذَا نَزَلَتْ.

8. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “One who obeys God and His Messenger (to acknowledge Wilaya, (Leadership with Divine Authority Ali and the Imams after him) will certainly achieve a great success.”. (33:71) This how it was revealed.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2559

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ رَفَعَهُ إِلَيْهِمْ فِي قَوْلِ الله عَزَّ وَجَلَّ وَما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ الله فِي عَلِيٍّ وَالائِمَّةِ كَالَّذِينَ آذَوْا مُوسى‏ فَبَرَّأَهُ الله مِمَّا قالُوا.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn al-Nadr from Muhammad ibn Marwan in a marfu‘ manner to them about the words of Allah, the Most Majestic, the Most Gracious, “You are not supposed to trouble the Prophet (in the matters of Ali and the Imam (a. s.) .(33:53) .” “. . like those who annoyed Moses. God proved him to be innocent of what they had said about him. .” (33:70).”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2560

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ السَّيَّارِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ الله قَالَ سَأَلَهُ رَجُلٌ عَنْ قَوْلِهِ تَعَالَى فَمَنِ اتَّبَعَ هُدايَ فَلا يَضِلُّ وَلا يَشْقى‏ قَالَ مَنْ قَالَ بِالائِمَّةِ وَاتَّبَعَ أَمْرَهُمْ وَلَمْ يَجُزْ طَاعَتَهُمْ.

10. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Sayyariy from Ali ibn ‘Abdallah who has said the following “A man asked the Imam (a. s.) about the words of Allah, the Most High.. “,. . those who follow it (My guidance) will not go astray nor will they endure any misery.” (20:123) The Imam (a. s.) said, “It refers to those who acknowledge the Imams (Leaders with Divine Authority) follow their commands and would not go beyond their obedience.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2561

11ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله رَفَعَهُ فِي قَوْلِهِ تَعَالَى لا أُقْسِمُ بِهذَا الْبَلَدِ. وَأَنْتَ حِلٌّ بِهذَا الْبَلَدِ. وَوالِدٍ وَما وَلَدَ قَالَ أَمِيرُ الْمُؤْمِنِينَ وَمَا وَلَدَ مِنَ الائِمَّةِ (عَلَيْهم السَّلام )

11. Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah in a marfu‘ manner about the words of Allah, the Most High. “I do not (need to) swear by this town (Mecca) (90:1) in which you are now living (90:2) or by the great father and his wonderful son . .” (90:3) The Imam (a. s.) said, “It refers to Amir al-Mu’minin (a. s.) and the Imams from his descendants.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2562

12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ وَمُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَعَالَى وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ قَالَ أَمِيرُ الْمُؤْمِنِينَ وَالائِمَّةُ (عَلَيْهم السَّلام )

12. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Urama and Muhammad ibn ‘Abdallah from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred, . .” (8:41) The Imam (a. s.) said, “It refers to Amir al-Mu’minin (a. s.) and the Imams (a. s.).”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2563

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمِمَّنْ خَلَقْنا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ قَالَ هُمُ الائِمَّةُ.

13. Al-Husayn ibn Muhammad has narrated from from Mu‘alla ibn Muhammad from al-Washsha’ from ‘Abdallah ibn Sinan who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Among Our creatures are a group who guide and judge with the Truth.” (7:181). The Imam (a. s.) said, “Such people are the Imams (a. s.).”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2564

14ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةُ وَأُخَرُ مُتَشابِهاتٌ قَالَ فُلانٌ وَفُلانٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ أَصْحَابُهُمْ وَأَهْلُ وَلايَتِهِمْ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَابْتِغاءَ تَأْوِيلِهِ وَما يَعْلَمُ تَأْوِيلَهُ إِلا الله وَالرَّاسِخُونَ فِي الْعِلْمِ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةُ (عَلَيْهم السَّلام )

14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Urama from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “It is God who has revealed the Book to you in which some verses are clear statements (which accept no interpretation) and these are the fundamental ideas of the Book,-they stand for Amir al-Mu’minin (a. s.) and the Imams- while other verses may have several possibilities-they stand for so and so-. Those whose hearts are perverse-their companions and followers-, follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows its true interpretations except God and those who have a firm grounding in knowledge-such people are Amir al-Mu’minin (a. s.) and the Imams-. .” (3:7),.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2565

15ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ عَبْدِ الله بْنِ عَجْلانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَلَمَّا يَعْلَمِ الله الَّذِينَ جاهَدُوا مِنْكُمْ وَلَمْ يَتَّخِذُوا مِنْ دُونِ الله وَلا رَسُولِهِ وَلا الْمُؤْمِنِينَ وَلِيجَةً يَعْنِي بِالْمُؤْمِنِينَ الائِمَّةَ (عليهم السلم) لَمْ يَتَّخِذُوا الْوَلائِجَ مِنْ دُونِهِمْ.

15. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Muthanna from ‘Abdallah ibn ‘Ajlan from abu Ja‘far (a. s.) about the words of Allah, the Most High. “Do you think that God will not make any distinction between those of you who have fought for His cause and have relied on no one other than God, His Messenger, and the faithful ones, and other people?. .” (9:16) The Imam (a. s.) said, “The word ‘faithful’ stands for Amir al-Mu’minin (a. s.) and the Imams who have not relied on any one besides Allah, the Messenger of Allah and the faithful ones.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2566

16ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها قَالَ قُلْتُ مَا السَّلْمُ قَالَ الدُّخُولُ فِي أَمْرِنَا.

16. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Safwan from ibn Muskan from al-Halabi from abu ‘Abdallah about the words of Allah, the Most Majestic, the Most gracious. “If they (the unbelievers) propose peace, accept it and trust in God. God is All-hearing and All-knowing.” (8:61). The narrator has said, “I asked the Imam (a. s.), ‘What is the meaning of peace?” The Imam (a. s.) said, “It is the acknowledgment of our Leadership with Divine Authority.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2567

17ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ قَالَ يَا زُرَارَةُ أَ وَلَمْ تَرْكَبْ هَذِهِ الامَّةُ بَعْدَ نَبِيِّهَا طَبَقاً عَنْ طَبَقٍ فِي أَمْرِ فُلانٍ وَفُلانٍ وَفُلانٍ.

17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Salih from Zurara from abu Ja‘far (a. s.) about the words of Allah, the Most High. “. . you will certainly pass through one stage after another.” (84:19). The Imam (a. s.) said, “O Zurara, Has this ’Umma (nation) not passed through stages after the Holy Prophet (s. a) and the affairs of three so and sos?”

صحيح

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2568

18ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ الله بْنِ جُنْدَبٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَلَقَدْ وَصَّلْنا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ قَالَ إِمَامٌ إِلَى إِمَامٍ.

18. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Isa from ‘Abdallah ibn Jundab who has said the following. “I asked abu al-Hassan (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “We sent Our guidance to them so that perhaps they might take heed.” (28:51) The Imam (a. s.) said, “It means the one Imam after the other.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2569

19ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ سَلامٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى قُولُوا آمَنَّا بِالله وَما أُنْزِلَ إِلَيْنا قَالَ إِنَّمَا عَنَى بِذَلِكَ عَلِيّاً (عَلَيْهِ السَّلام) وَفَاطِمَةَ وَالْحَسَنَ وَالْحُسَيْنَ وَجَرَتْ بَعْدَهُمْ فِي الائِمَّةِ (عَلَيْهِ السَّلام) ثُمَّ يَرْجِعُ الْقَوْلُ مِنَ الله فِي النَّاسِ فَقَالَ فَإِنْ آمَنُوا يَعْنِي النَّاسَ بِمِثْلِ ما آمَنْتُمْ بِهِ يَعْنِي عَلِيّاً وَفَاطِمَةَ وَالْحَسَنَ وَالْحُسَيْنَ وَالائِمَّةَ (عليهم السلم) فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّما هُمْ فِي شِقاقٍ.

19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Alhossayn ibn Mahbub from Muhammad ibn al-Ni‘man from Salam from abu Ja‘far (a. s.) about the words of Allah, the Most High. “(Muslims), say, “We believe in God and what He has revealed to us. .” The Imam (a. s.) said, “This is primarily addressed to Ali, Fatima, al-Hassan and al-Husayn (a. s.) and thereafter to the Imams (a. s.). Then the words of Allah “. . If they (refer to people) have faith, in all that you (Ali, Fatima, al-Hassan and al-Husayn (a. s.) believe, they will have the right guidance, but if they turn away, it would be for no reason other than their own malice. . .” (2:137)

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2570

20ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ عَبْدِ الله بْنِ عَجْلانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى: ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهذَا النَّبِيُّ وَالَّذِينَ آمَنُوا﴾ قَالَ: هُمُ الائِمَّةُ (عَلَيْهم السَّلام) وَمَنِ اتَّبَعَهُمْ.

20. Al-Husayn b. Muhammad from Mu'alla b. Muhammad from Al-Washaa from Muthanna from Abdullah b. Ajlan from Abu Ja'far (al-Baqir) (as) regarding His saying: «Indeed, the closest people to Ibrahim are those who followed him, and this prophet and those who believed» (3:67). He said: "They are the Imams and their followers."

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2571

21ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَوْلُهُ عَزَّ وَجَلَّ وَأُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لانْذِرَكُمْ بِهِ وَمَنْ بَلَغَ قَالَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ آلِ مُحَمَّدٍ فَهُوَ يُنْذِرُ بِالْقُرْآنِ كَمَا أَنْذَرَ بِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

21. Al-Husayn ibn Muhammad has narrated Mu‘alla ibn Muhammad `from al-Washsha’ from Ahmad ibn al-‘A’idh from ’Udhayna from Malik al-Juhanni who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “He has revealed this Quran to me to warn you and the coming generations (against disobeying God).. .” (6:19) The Imam (a. s.) said, “Whoever from the family of Muhammad (s. a.) would become an Imam he will warn people by means of the Holy Quran just as the the Messenger of Allah had done.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2572

22ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَلَقَدْ عَهِدْنا إِلى‏ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْماً قَالَ عَهِدْنَا إِلَيْهِ فِي مُحَمَّدٍ وَالائِمَّةِ مِنْ بَعْدِهِ فَتَرَكَ وَلَمْ يَكُنْ لَهُ عَزْمٌ أَنَّهُمْ هَكَذَا وَإِنَّمَا سُمِّيَ أُولُو الْعَزْمِ أُوْلِي الْعَزْمِ لانَّهُ عَهِدَ إِلَيْهِمْ فِي مُحَمَّدٍ وَالاوْصِيَاءِ مِنْ بَعْدِهِ وَالْمَهْدِيِّ وَسِيرَتِهِ وَأَجْمَعَ عَزْمُهُمْ عَلَى أَنَّ ذَلِكَ كَذَلِكَ وَالاقْرَارِ بِهِ.

22. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mufaddal ibn Salih from Jabir from abu Jaffar(a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “We had commanded Adam (certain matters). He forgot Our commandment and We did not find in him the determination to fulfil Our commandments.” (20:115). The Imam (a. s.) said, “It means that Allah commanded Adam about Muhammad (s. a.) and the Imams after him. He did not acknowledge it (Leadership with Divine Authority of the Imams) and he was not an ’Ulu al-‘Azm (a prophet who is granted greater determination. They arecalled ’Ulu al-‘Azm because with a covenant was established to acknowledge (Leadership with Divine Authority) of Muhammad (s. a.) and the executors of his will and al-Mahdi and his discipline. They establish their determination to acknowledge (Leadership with Divine Authority) of Muhammad and th executors of his will.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2573

23ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ الله عَنْ مُحَمَّدِ بْنِ عِيسَى الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ وَلَقَدْ عَهِدْنا إِلى‏ آدَمَ مِنْ قَبْلُ كَلِمَاتٍ فِي مُحَمَّدٍ وَعَلِيٍّ وَفَاطِمَةَ وَالْحَسَنِ وَالْحُسَيْنِ وَالائِمَّةِ (عَلَيْهِ السَّلام) مِنْ ذُرِّيَّتِهِمْ فَنَسِيَ هَكَذَا وَالله نَزَلَتْ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

23. Al-Husayn ibn Muhammad, from Mu'alla ibn Muhammad, from Ja'far ibn Muhammad ibn 'Ubayd Allah, from Muhammad ibn 'Isa al-Qummi, from Muhammad ibn Sulayman, from 'Abdillah ibn Sinan, from Abu 'Abdillah (AS), regarding the saying of Allah, "And We had taken a covenant from Adam before, with certain words" -referring to Muhammad, Ali, Fatima, Hasan, Husayn, and the Imams (AS) from their descendants- "But he [Adam] forgot." (20:115) This, by Allah, is how it was revealed to Muhammad (sw).

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2574

24ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ خَالِدِ بْنِ مَادٍّ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنِ الثُّمَالِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ أَوْحَى الله إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلى‏ صِراطٍ مُسْتَقِيمٍ قَالَ إِنَّكَ عَلَى وَلايَةِ عَلِيٍّ وَعَلِيٌّ هُوَ الصِّرَاطُ الْمُسْتَقِيمُ.

24. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Nadr ibn Shu‘ayb from Khalid ibn Ma’dd from Muhammad ibn al-Fudayl from al-Thumali from abu Ja‘far (a. s.) who has said the following. “Allah sent revelation to His prophet (s. a) in which He has said, “Follow devotedly that which is revealed to you. You are certainly on the right path.” (43:43) The Imam (a. s.) said, “It is just as saying, ‘You have acknowledged the Leadership with Divine Authority of Ali (a. s.) and Ali is on the right path.”

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2575

25ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ مُنَخَّلٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِهَذِهِ الايَةِ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَكَذَا بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَنْ يَكْفُرُوا بِما أَنْزَلَ الله فِي عَلِيٍّ بَغْياً.

25. Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from his father Muhammad ibn Sinan from ‘Ammar ibn Marwan from Munakhkhal from Jabir from abu Ja‘far (a. s.) who has said the following. “Jibril brought this verse to Muhammad (s. a). “Evil is that for which they have sold their souls: They have refused to accept God’s revelations (about Leadership with Divine Authority of Ali (a. s.)) in rebellion. .” (2:90)”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2576

26ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ مُنَخَّلٍ عَنْ جَابِرٍ قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِهَذِهِ الايَةِ عَلَى مُحَمَّدٍ هَكَذَا وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنا عَلى‏ عَبْدِنا فِي عَلِيٍّ فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ.

26. Through the same chain of narrators it is narrated Muhammad ibn Sinan from ‘Ammar ibn Marwan from Munakhkhal from Jabir who has said the following. “Jibril this verse of the Holy Quran to Prophet Muhammad (s. a) as herein below. “Should you have any doubt about what We have revealed to Our servant, (about Leadership Ali (a. s). with Divine Authority) present one chapter comparable to it . .” (2:23)

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2577

27ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ مُنَخَّلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِهَذِهِ الايَةِ هَكَذَا يا أَيُّهَا الَّذِينَ أُوتُوا الْكِتابَ آمِنُوا بِما نَزَّلْنا فِي عَلِيٍّ نُوراً مُبِيناً.

27. Through the same chain of narrators it is narrated Muhammad ibn Sinan from ‘Ammar ibn Marwan from Munakhkhal from abu ‘Abdallah (a. s.) who has said the following. “Jibril brought the following verse to Prophet Muhammad (s. a). “People of the Book, have faith in the what We have revealed (about Ali’s Leadership with Divine Authority). .” (4:47)

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2578

28ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي طَالِبٍ عَنْ يُونُسَ بْنِ بَكَّارٍ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) وَلَوْ أَنَّهُمْ فَعَلُوا ما يُوعَظُونَ بِهِ فِي عَلِيٍّ لَكانَ خَيْراً لَهُمْ.

28. Ali ibn Muhammad has narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu Talib from Yunus ibn Bakkar from his father from Jabir from abu Ja‘far (a. s.) who has said the following. “If they had done what they had been advised to do (acknowledge Ali’s Leadership with Divine Authority), it would have been for their good and to strengthen their faith.” (4:66)

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2579

29ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ عَبْدِ الله بْنِ عَجْلانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ قَالَ فِي وَلايَتِنَا.

29. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Muthanna al-Hannat from ‘Abdallah ibn ‘Ajlan from abu Ja‘far (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Believers, submit yourselves to the will of God as a whole. Do not follow the footsteps of Satan; he is your sworn enemy. (2:208) The Imam (a. s.) said, “It means submit yourselves to our Leadership with Divine Authority.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2580

30ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَوْلُهُ جَلَّ وَعَزَّ بَلْ تُؤْثِرُونَ الْحَياةَ الدُّنْيا قَالَ وَلايَتَهُمْ وَالاخِرَةُ خَيْرٌ وَأَبْقى‏ قَالَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ هذا لَفِي الصُّحُفِ الاولى‏. صُحُفِ إِبْراهِيمَ وَمُوسى‏.

30. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from ‘Abdallah ibn Idris from Muhammad ibn Sinan from al-Fudayl ibn ‘Umar who has said the following. “I asked abu ‘Abdallah (a. s.) about the meaning of the words of Allah, the Most Majestic, the Most gracious. “However, (the unbelievers) prefer the worldly life, (87:16) -The Imam (a. s.) said, “They have preferred their (evil doers) friendship-” even though the life hereafter will be better and will last forever –The Imam (a. s.)said, “It means the friendship of Amir al-Mu’minin (a. s.) - (87:17). This is what is written in the ancient heavenly Books,(87:18) the Scriptures of Abraham and Moses (87:19).”

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Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2581

31ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ مُنَخَّلٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ أَ فَكُلَّما جاءَكُمْ مُحَمَّدٌ بِما لا تَهْوى‏ أَنْفُسُكُمُ بِمُوَالاةِ عَلِيٍّ فَ اسْتَكْبَرْتُمْ فَفَرِيقاً مِنْ آلِ مُحَمَّدٍ كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ.

31. Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from Muhammad ibn Ali from ‘Ammar ibn Marwan from Munakhkhal from Jabir from abu Ja‘far (a. s.) who has said the following about the words of Allah. “Why do you arrogantly belie some of them (family of Muhammad (s. a) and murder others whenever he (Muhammad (s. a) would bring you messages (Imam Ali’s Leadership with Divine Authority) which you dislike? (2:87).”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2582

32ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ هِلالٍ عَنْ أَبِيهِ عَنْ أَبِي السَّفَاتِجِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله جَلَّ وَعَزَّ الْحَمْدُ لله الَّذِي هَدانا لِهذا وَما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا الله فَقَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ بِالنَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَبِأَمِيرِ الْمُؤْمِنِينَ وَبِالائِمَّةِ مِنْ وُلْدِهِ (عَلَيْهم السَّلام) فَيُنْصَبُونَ لِلنَّاسِ فَإِذَا رَأَتْهُمْ شِيعَتُهُمْ قَالُوا الْحَمْدُ لله الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدَانَا الله يَعْنِي هَدَانَا الله فِي وَلايَةِ أَمِيرِ الْمُؤْمِنِينَ وَالائِمَّةِ مِنْ وُلْدِهِ (عَلَيْهم السَّلام )

32. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from ibn Hilal from his father from abu al-Safatij from abu Basir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “God who guided us to this, deserves all praise. Had He not guided us, we would never have been able to find the right direction.. .” (7:43) The Imam (a. s.) said, “On the Day of Judgment The Holy Prophet (s. a), Amir al-Mu’minin (a. s.) and the Imams from his descendants will be brought in public sight. When their followers will see them they will say, “God who guided us to this, deserves all praise. Had He not guided us, we would never have been able to find the right direction. He guided us to acknowledge Imam Ali’s Leadership with Divine Authority and the Imams from his descendants).”

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Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2583

33ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ وَمُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الله بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى عَمَّ يَتَساءَلُونَ عَنِ النَّبَإِ الْعَظِيمِ قَالَ النَّبَأُ الْعَظِيمُ الْوَلايَةُ وَسَأَلْتُهُ عَنْ قَوْلِهِ هُنالِكَ الْوَلايَةُ لله الْحَقِّ قَالَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

33. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Urama and Muhammad ibn ‘Abdallah from Ali ibn Hassa’nfm ‘Abdallah ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “What do they quarrel about? (78:1). They quarrel about the great news.” (78:2) The Imam (a. s.) said, “The great news here stands for Leadership with Divine Authority.” I asked him about the meaning of, “. . in such helplessness, the human being realizes that it is God who is the true Guardian . .” (18:44) The Imam (a. s.) said, “It refers to the guardianship and Leadership with Divine Authority of Amir al-Mu’minin (a. s.)).”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2584

34ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً قَالَ هِيَ الْوَلايَةُ.

34. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir from Ali ibn abu Hamza from abu Basir from abu Ja‘far (a. s.) about the words of Allah, the Most High. “(Muhammad), be devoted to the upright religion. It is harmonious with the nature which God has designed for people.. .” (30:30 The Imam (a. s.) said, “It is Leadership with Divine Authority).”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2585

35ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْهَمَذَانِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَنَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ قَالَ الانْبِيَاءُ وَالاوْصِيَاءُ (عَلَيْهم السَّلام )

35. A number of our people has narrated Ahmad ibn Muhammad from Ibrahim al-Hamadani in a marfu‘ manner from abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “We shall set up the balance to maintain proper justice on the Day of Judgment. . .” (21:47) The Imam (a. s.) said, “Balances are the prophets and the executors of their wills.”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2586

36ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى ائْتِ بِقُرْآنٍ غَيْرِ هذا أَوْ بَدِّلْهُ قَالَ قَالُوا أَوْ بَدِّلْ عَلِيّاً (عَلَيْهم السَّلام )

36. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn al-Husayn ibn ‘Umar ibn Yazid from Muhammad ibn Jumhur from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “. . those who do not wish to meet Us in the life hereafter, say, “Bring us another book besides this one or change it.. .” (10:15) The Imam (a. s.) said, “They said, ‘Change Ali (a. s.).”

مرفوع

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2587

37ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ الْقُمِّيِّ عَنْ إِدْرِيسَ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ تَفْسِيرِ هَذِهِ الايَةِ ما سَلَكَكُمْ فِي سَقَرَ. قالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ قَالَ عَنَى بِهَا لَمْ نَكُ مِنْ أَتْبَاعِ الائِمَّةِ الَّذِينَ قَالَ الله تَبَارَكَ وَتَعَالَى فِيهِمْ وَالسَّابِقُونَ السَّابِقُونَ. أُولئِكَ الْمُقَرَّبُونَ أَ مَا تَرَى النَّاسَ يُسَمُّونَ الَّذِي يَلِي السَّابِقَ فِي الْحَلْبَةِ مُصَلِّي فَذَلِكَ الَّذِي عَنَى حَيْثُ قَالَ لَمْ نَكُ مِنَ الْمُصَلِّينَ لَمْ نَكُ مِنْ أَتْبَاعِ السَّابِقِينَ.

37. Ali ibn Muhammad from Sahl ibn Ziyad from ’Isma‘il ibn Mihran from al-Hassan al-Qummi from Idris ibn ‘Abdallah who has said the following. “I asked abu ‘Abdallah (a. s.) about the interpretation of this verse of the Holy Quran. “They will reply, “We did not pray,” (74:43). The Imam (a. s.)said, “Such people will be those who did believe in the Imams about whom Allah, the Most Holy, the Most High, has saaid, “ (The foremost ones) will be the nearest ones to God” (56:11) Have not noticed that people call the one second to the lead in horse racing ‘al-Musalli’ (the praying)? This is what is meant therein. “We did not pray’ means ‘we did not follow the lead’.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2588

38ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَمَّنْ ذَكَرَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَأَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لاسْقَيْناهُمْ ماءً غَدَقاً يَقُولُ لاشْرَبْنَا قُلُوبَهُمُ الايمَانَ وَالطَّرِيقَةُ هِيَ وَلايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَالاوْصِيَاءِ (عَلَيْهم السَّلام )

38. Ahmad ibn Mihran has narrated from ‘‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Musa ibn Muhammad from Yunus ibn ya‘qub from the one he mentioned from abu Ja‘far (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Had they (jinn and mankind) remained steadfast in their religion (Islam), We would certainly have given them abundant water to drink” (72:16) The Imam (a. s.) said, “It means that Allah would quench their heart with faith. Religion is a reference to Leadership of Ali ibn abu Talib (a. s.) and the executor of his will with Divine Authority.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2589

39ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ الَّذِينَ قالُوا رَبُّنَا الله ثُمَّ اسْتَقامُوا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اسْتَقَامُوا عَلَى الائِمَّةِ وَاحِداً بَعْدَ وَاحِدٍ تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلا تَخافُوا وَلا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ.

39. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from al-Fudala ibn Ayyaub from al-Husayn ibn ‘Uthman from abu Ayyub from Muhammad ibn Muslim who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “To those who have said, “God is our Lord, “ and who have remained steadfast to their belief,. .” (41:30) The Imam (a. s.) said, “It refers to those who remained steadfast in their belief of Leadership with Divine Authority of the Imams one after the other,” “ the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you. (41:30)”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2590

40ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى قُلْ إِنَّما أَعِظُكُمْ بِواحِدَةٍ فَقَالَ إِنَّمَا أَعِظُكُمْ بِوَلايَةِ علي (عَلَيْهِ السَّلام) هِيَ الْوَاحِدَةُ الَّتِي قَالَ الله تَبَارَكَ وَتَعَالَى إِنَّما أَعِظُكُمْ بِواحِدَةٍ.

40. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Muhammad ibn Fudayl from abu Hamza who has said the following. “I asked abu Ja‘far (a. s.) about the words of Allah, the Most High. “Say, ‘I advise you to believe only in One God . .” (34:46) The Imam (a. s.) said that Allah has said, “I advise you to acknowledge Imam Ali’s Leadership with Divine Authority. It is the one that Allah, the Most Holy, the Most High, has called, “‘I advise you to believe only in One.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2591

41ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ وَعَلِيِّ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً لَنْ تُقْبَلَ تَوْبَتُهُمْ قَالَ نَزَلَتْ فِي فُلانٍ وَفُلانٍ وَفُلانٍ آمَنُوا بِالنَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي أَوَّلِ الامْرِ وَكَفَرُوا حَيْثُ عُرِضَتْ عَلَيْهِمُ الْوَلايَةُ حِينَ قَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ كُنْتُ مَوْلاهُ فَهَذَا عَلِيٌّ مَوْلاهُ ثُمَّ آمَنُوا بِالْبَيْعَةِ لامِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ثُمَّ كَفَرُوا حَيْثُ مَضَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمْ يَقِرُّوا بِالْبَيْعَةِ ثُمَّ ازْدَادُوا كُفْراً بِأَخْذِهِمْ مَنْ بَايَعَهُ بِالْبَيْعَةِ لَهُمْ فَهَؤُلاءِ لَمْ يَبْقَ فِيهِمْ مِنَ الايمَانِ شَيْ‏ءٌ.

41. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’Urama and Ali ibn ‘Abdallah from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “God will not forgive or guide to the right path those who first believe, then disbelieve, again believe and disbelieve, and then increase their disbelief.” (4:137) The Imam (a. s.) said, “It was revealed about so and so and so and so who believed in the Holy Prophet (s. a) in the beginning. They turned to disbelief when Leadership with Divine Authority of Ali was made know to them when the Holy Prophet (s. a) said, “Over whoever, I have Divine authority Ali also has Divine authority. When the Messenger of Allah passed away they turned to disbelief. They did not remain steadfast in their oath of allegiance. They increased in their disbelief through making people to pledge allegiance to them. They left nothing of the faith that once they had.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2592

42ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَعَالَى إِنَّ الَّذِينَ ارْتَدُّوا عَلى‏ أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْهُدَى فُلانٌ وَفُلانٌ وَفُلانٌ ارْتَدُّوا عَنِ الايمَانِ فِي تَرْكِ وَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قُلْتُ قَوْلُهُ تَعَالَى ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ الله سَنُطِيعُكُمْ فِي بَعْضِ الامْرِ قَالَ نَزَلَتْ وَالله فِيهِمَا وَفِي أَتْبَاعِهِمَا وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ الَّذِي نَزَلَ بِهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ الله فِي علي (عَلَيْهِ السَّلام) سَنُطِيعُكُمْ فِي بَعْضِ الامْرِ قَالَ دَعَوْا بَنِي أُمَيَّةَ إِلَى مِيثَاقِهِمْ أَلا يُصَيِّرُوا الامْرَ فِينَا بَعْدَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلا يُعْطُونَا مِنَ الْخُمُسِ شَيْئاً وَقَالُوا إِنْ أَعْطَيْنَاهُمْ إِيَّاهُ لَمْ يَحْتَاجُوا إِلَى شَيْ‏ءٍ وَلَمْ يُبَالُوا أَنْ يَكُونَ الامْرُ فِيهِمْ فَقَالُوا سَنُطِيعُكُمْ فِي بَعْضِ الامْرِ الَّذِي دَعَوْتُمُونَا إِلَيْهِ وَهُوَ الْخُمُسُ أَلا نُعْطِيَهُمْ مِنْهُ شَيْئاً وَقَوْلُهُ كَرِهُوا ما نَزَّلَ الله وَالَّذِي نَزَّلَ الله مَا افْتَرَضَ عَلَى خَلْقِهِ مِنْ وَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَكَانَ مَعَهُمْ أَبُو عُبَيْدَةَ وَكَانَ كَاتِبَهُمْ فَأَنْزَلَ الله أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْواهُمْ الايَةَ.

42. Through the same chain of narrators it is narrated from abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “Those who have reverted to disbelief after guidance has become manifest to them, .” .(47:25) The Imam (a. s.) said, “They are so and so and so and so who reverted from the faith in rejecting Leadership with Divine Authority of Ali (a. s.).” I then asked about the words of Allah, the Most High. “This is because they have said to those who hate God’s revelation, “We shall obey you in some matters.” . .” (47:26) The Imam (a. s.) said, ‘By Allah, it was revealed about the two of them and their followers and that is the words of Allah, the Most Majestic, the Most gracious, that Jibril brought to Muhammad (s. a) , “This is because they have said to those who hate God’s revelation, -about Leadership with Divine Authority of Ali (a. s.)- “We shall obey you in some matters. .” (47:26) The Imam (a. s.) said, “They made an agreement with the Amawids not to allow the leadership come to us after The Holy Prophet (s. a) not to pay us the one fifth taxes saying, “We have given them already so their is no need to give them more. The transfer of leadership to them did not matter to them at all. They said, “We obey in certain matters that you want us to obey, such as the one fifth taxes. We will not pay it to them. His words that read, “who hate God’s revelation,” refers to Amir al-Mu’minin (a. s.) Leadership with Divine Authority over the creatures. With them was abu ‘Ubayda, their scribe. Allah has said, “If the unbelievers persist in their disbelief, We shall also persist in punishing them (43:79). Do they think that We do not hear their secrets and whispers? We certainly can hear them and Our Messengers record it all (43:80).”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2593

43ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يُرِدْ فِيهِ بِإِلْحادٍ بِظُلْمٍ قَالَ نَزَلَتْ فِيهِمْ حَيْثُ دَخَلُوا الْكَعْبَةَ فَتَعَاهَدُوا وَتَعَاقَدُوا عَلَى كُفْرِهِمْ وَجُحُودِهِمْ بِمَا نُزِّلَ فِي أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَأَلْحَدُوا فِي الْبَيْتِ بِظُلْمِهِمُ الرَّسُولَ وَوَلِيَّهُ فَبُعْداً لِلْقَوْمِ الظَّالِمِينَ.

43. Through the same chain of narrators it is narrated from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “and those who commit evil and injustice therein.”. (22:25) The Imam (a. s.) said, “It was revealed about them as they entered the ka‘ba and made an agreement and commitment to continue in disbelief and denial of the Divine revelation about Amir al-Mu’minin Ali (a. s.). They, thus, committed evil and injustice towards the Messenger of Allah about the executor of his will. May Allah do away with the unjust people.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2594

44ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلالٍ مُبِينٍ يَا مَعْشَرَ الْمُكَذِّبِينَ حَيْثُ أَنْبَأْتُكُمْ رِسَالَةَ رَبِّي فِي وَلايَةِ علي (عَلَيْهِ السَّلام) وَالائِمَّةِ (عَلَيْهِ السَّلام) مِنْ بَعْدِهِ مَنْ هُوَ فِي ضَلالٍ مُبِينٍ كَذَا أُنْزِلَتْ وَفِي قَوْلِهِ تَعَالَى إِنْ تَلْوُوا أَوْ تُعْرِضُوا فَقَالَ إِنْ تَلْوُوا الامْرَ وَتُعْرِضُوا عَمَّا أُمِرْتُمْ بِهِ فَإِنَّ الله كانَ بِما تَعْمَلُونَ خَبِيراً وَفِي قَوْلِهِ فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا بِتَرْكِهِمْ وَلايَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَذاباً شَدِيداً فِي الدُّنْيَا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كانُوا يَعْمَلُونَ.

44. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “You will soon know who is in manifest error” (67:29) This verse is addressed to those who refuse to acknowledge the Imam Ali’s Leadership with Divine Authority and the Imams after him that they are ‘in manifest error.’ Similarly they are addressed in this verse, “If you deviate from the truth in your testimony, or decline to give your testimony at all, know that God is Well Aware of what you do.” (4:135) the truth referred to is (Leadership with Divine Authority of the Imams (a. s.) They are also in the words of Allah. “We shall certainly make the unbelievers (in (Leadership with Divine Authority of Imam Ali (a. s.) suffer severe torment (in this world) and will punish them far worse than what they deserve for their deeds.” (41:27).”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2595

45ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ مَنْصُورٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) ذلِكُمْ بِأَنَّهُ إِذا دُعِيَ الله وَحْدَهُ وَأَهْلُ الْوَلايَةِ كَفَرْتُمْ.

45. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Ali ibn Mansur from Ibrahimibn ‘Abd al-Hamid from al-Walid ibn Sabih from abu ‘Abdallah (a. s.) about the words of Allah. “. . Your suffering is only because you disbelieved when One God (and the people who possess Leadership with Divine Authority were) was mentioned. .” (40:12)”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2596

46ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَعَالَى سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ. لِلْكافِرينَ بِوَلايَةِ عَلِيٍّ لَيْسَ لَهُ دافِعٌ ثُمَّ قَالَ هَكَذَا وَالله نَزَلَ بِهَا جَبْرَئِيلُ (عَلَيْهِ السَّلام) عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

46. Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Muhammad ibn sulayman from his father from abu Basir from abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “Someone has (needlessly) demanded to experience the torment (of God), (70:1) which will inevitably seize the unbelievers (in Imam Ali’s Leadership with Divine Authority).” (70:2) The Imam (a. s.) then said, “This, by Aallah, how Jibril brought to The Holy Prophet (s. a.).”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2597

47ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ فِي أَمْرِ الْوَلايَةِ يُؤْفَكُ عَنْهُ مَنْ أُفِكَ قَالَ مَنْ أُفِكَ عَنِ الْوَلايَةِ أُفِكَ عَنِ الْجَنَّةِ.

47. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Sayf from his brother from his father from abu Hamza from abu Ja‘far (a. s.) about the words of Allah, the Most High. “. . your ideas are confused (51:8). Let whoever wishes, turn away from it (Wilaya, Leadership with Divine Authority) (Our Quran).” (51:9) The Imam (a. s.) said, “whoever would turn away from Wilaya, (Leadership with Divine Authority) he has turned away from paradise.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2598

48ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ يُونُسَ قَالَ أَخْبَرَنِي مَنْ رَفَعَهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ فَلا اقْتَحَمَ الْعَقَبَةَ. وَما أَدْراكَ مَا الْعَقَبَةُ. فَكُّ رَقَبَةٍ يَعْنِي بِقَوْلِهِ فَكُّ رَقَبَةٍ وَلايَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَإِنَّ ذَلِكَ فَكُّ رَقَبَةٍ.

48. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Yunus who has said the following “A person in a marfu‘ narrated to me from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “Yet, he has not entered into Aqaba (90:11). Would that you knew what Aqaba is! (90:12). It is the setting free of a slave.” (90:13) The Imam (a. s.) said, “Setting free of a slave is acknowledgment of the Wilaya of Amir al-Mu’minin (a. s.), Leadership with Divine Authority.”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2599

49ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى بَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ قَالَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

49. Through the same chain of narrators it is from abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “. . give to the believers the glad news of their high rank in the sight of God.. .” The Imam (a. s.) said, “It is the Wilaya Imam Ali’s (Leadership with Divine Authority).”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2600

50ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى هذانِ خَصْمانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا بِوَلايَةِ عَلِيٍّ قُطِّعَتْ لَهُمْ ثِيابٌ مِنْ نارٍ.

50. Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from his father from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a. s.) about the words of Allah, the Most High. “. . two groups who dispute with each other about their Lord. For the unbelievers (in Wilaya of Imam Ali (Leadership with Divine Authority) the garment of fire has already been prepared.. .” (22:19)”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2601

51ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى هُنالِكَ الْوَلايَةُ لله الْحَقِّ قَالَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

51. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Uramah from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “. . the human being realizes that it is the truth (God) who is the true Guardian. .” (18:44) The Imam (a. s.) said, “It is the Wilaya of Imam Ali’s (Leadership with Divine Authority).”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2602

52ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ صِبْغَةَ الله وَمَنْ أَحْسَنُ مِنَ الله صِبْغَةً قَالَ صَبَغَ الْمُؤْمِنِينَ بِالْوَلايَةِ فِي الْمِيثَاقِ.

52. Muhammad ibn Yahya has narrated from Salama ibn al-Khattab from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “God’s (means of purification and His) coloring. No coloring (purification) is better than that of God. and we (Muslims) worship Him.” (2:138) The Imam (a. s.) said, “Allah has colored the believers with the Wilaya of Imam Ali (Leadership with Divine Authority) at the time He made to make the covenant.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2603

53ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ رَبِّ اغْفِرْ لِي وَلِوالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِناً يَعْنِي الْوَلايَةَ مَنْ دَخَلَ فِي الْوَلايَةِ دَخَلَ فِي بَيْتِ الانْبِيَاءِ (عَلَيْهم السَّلام) وَقَوْلُهُ إِنَّما يُرِيدُ الله لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً يَعْنِي الائِمَّةَ (عليهم السلم) وَوَلايَتَهُمْ مَنْ دَخَلَ فِيهَا دَخَلَ فِي بَيْتِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

53. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from al-Mufaddal ibn Salih from Muhammad ibn Ali al-Halabi from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most Gracious. “Lord, forgive me, my parents, the believers who have entered my home and all believing . .” (71:28) The Imam (a. s.) said, “Home means Wilaya of Imam Ali (Leadership with Divine Authority). Whoever acknowledges Wilaya has entered the home of the prophets. The house mentioned verse 33:33 also refers to Wilaya. “People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly.” (33:33) It refers to the Imams (a. s.) and their Wilaya (Leadership with Divine Authority). Whoever would acknowledge it he has found a place in the house of The Holy Prophet (s. a.).”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2604

54ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ قُلْ بِفَضْلِ الله وَبِرَحْمَتِهِ فَبِذلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ قَالَ بِوَلايَةِ مُحَمَّدٍ وَآلِ مُحَمَّدٍ (عَلَيْهم السَّلام) هُوَ خَيْرٌ مِمَّا يَجْمَعُ هَؤُلاءِ مِنْ دُنْيَاهُمْ.

54. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from Muhammad ibn al-Fudayl who has said the following “I asked al-Rida (a. s.) about the words of Allah. “(Muhammad), tell them, “To be happy with the favors and mercy of God is better than whatever you accumulate.” (10:58) The Imam (a. s.) said, “To acknowledge the Wilaya of the family of Muhammad (s. a.) is better than all that they accumulate of the worldly gains.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2605

55ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَنَحْنُ فِي الطَّرِيقِ فِي لَيْلَةِ الْجُمُعَةِ اقْرَأْ فَإِنَّهَا لَيْلَةُ الْجُمُعَةِ قُرْآناً فَقَرَأْتُ إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقاتُهُمْ أَجْمَعِينَ. يَوْمَ لا يُغْنِي مَوْلىً عَنْ مَوْلىً شَيْئاً وَلا هُمْ يُنْصَرُونَ. إِلا مَنْ رَحِمَ الله فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَحْنُ وَالله الَّذِي رَحِمَ الله وَنَحْنُ وَالله الَّذِي اسْتَثْنَى الله لَكِنَّا نُغْنِي عَنْهُمْ.

55. Ahmad ibn Mihran has narrated from ‘Abd al-‘Azim al-Hassani from Ali ibn Asbat from Ibrahim ibn ‘Abd al-Hamid from Zayd al-Shahham who has said the following “Abu ‘Abdallah (a. s.) said to me on the way home on Friday night, “Read from the Holy Quran. It is a Friday night. I then read, “The appointed time for all of them will be the Day of Judgment (44:40) (when wrong will be distinguished from right). On this day friends will be of no benefit to one another, nor will they receive any help (44:41) except for those to whom God grants mercy. . .” (44:42) The Imam (a. s.) said, “We, by Allah, are those whom He has granted mercy. We, by Allah, are the ones whom Allah has made exceptional and we will support them (our followers) sufficiently.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2606

56ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله عَنْ يَحْيَى بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا نَزَلَتْ وَتَعِيَها أُذُنٌ واعِيَةٌ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هِيَ أُذُنُكَ يَا عَلِيُّ.

56. Ahmad ibn Mihran has narrated from ‘Abd al-‘Azim al-Hassani from ‘Abdallah from Yahya ibn Salim from abu ‘Abdallah (a. s.) who has said the following “When this, “but only attentive ears will retain it” (69:12) the Messenger of Allah said, “They are your ears, O Ali.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2607

57ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِهَذِهِ الايَةِ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَكَذَا فَبَدَّلَ الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنا عَلَى الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ رِجْزاً مِنَ السَّماءِ بِما كانُوا يَفْسُقُونَ.

57. Ahmad ibn Mihran has narrated from ‘Abd al-‘Azim al-Hassani from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a. s.) who has said the following “Once Jibril brought the following verse Prophet Muhammad (s. a.). “The unjust ones (against the rights of the family of Muhammad) (among you) changed what they were told to say. Then, We afflicted them (the unjust against the rights of the family of Muhammad (s. a.) with a torment from the heavens for their evil deeds.” (2:59)

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2608

58ـ وَبِهَذَا الاسْنَادِ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِهَذِهِ الايَةِ هَكَذَا إِنَّ الَّذِينَ... ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ لَمْ يَكُنِ الله لِيَغْفِرَ لَهُمْ وَلا لِيَهْدِيَهُمْ طَرِيقاً. إِلا طَرِيقَ جَهَنَّمَ خالِدِينَ فِيها أَبَداً وَكانَ ذلِكَ عَلَى الله يَسِيراً ثُمَّ قَالَ يا أَيُّهَا النَّاسُ قَدْ جاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّكُمْ فِي وَلايَةِ عَلِيٍّ فَ‏آمِنُوا خَيْراً لَكُمْ وَإِنْ تَكْفُرُوا بِوَلايَةِ عَلِيٍّ فَإِنَّ لله ما فِي السَّماواتِ وَمَا فِي الارْضِ.

58. Through the same chain of narrators it is narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a. s.) who has said the following. “Jibril brought this verse. “Those who have done injustice (against the rights of the family of Muhammad (s. a.) will not receive forgiveness from Allah or guidance to any other path but that to Hell wherein they will remain forever. Then he said, “O people, the Messenger has come to you with the truth (Wilaya of Imam Ali (Leadership with Divine Authority). If you would have faith in it it would be better for you. If you would reject (Wilaya of Imam Ali (Leadership with Divine Authority) (know) that to Allah belongs all that is in the heavens and in the earth.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2609

59ـ أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ الله عَنْ عَبْدِ الْعَظِيمِ عَنْ بَكَّارٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ هَكَذَا نَزَلَتْ هَذِهِ الايَةُ وَلَوْ أَنَّهُمْ فَعَلُوا ما يُوعَظُونَ بِهِ فِي عَلِيٍّ لَكانَ خَيْراً لَهُمْ.

59. Ahmad Mihran has narrated –may Allah grant him blessings- from ‘Abd al-‘Azim from Bakkar from Jabir from abu Ja‘far (a. s.) who has said the following. “This verse of the Holy Quran was revealed as this, “If they had done what they had been advised to do (about Ali (a. s.), it would have been for their own good . .” (4:66)

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2610

60ـ أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنِ ابْنِ أُذَيْنَةَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) وَأُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لانْذِرَكُمْ بِهِ وَمَنْ بَلَغَ قَالَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ آلِ مُحَمَّدٍ يُنْذِرُ بِالْقُرْآنِ كَمَا يُنْذِرُ بِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

60. Ahmad has narrated from ‘Abd al-‘Azim from ibn ’Udhayna from Malik al-Juhanni who has said the following “I asked abu ‘Abdallah (a. s.) about the meaning of the words of Allah. “. . He has revealed this Quran to me to warn you and those who will receive it . “. (6:19) The Imam (a. s.) said, “It means, whoever of the family of Muhammad (s. a.) will be the Imam he will warn people by means of the Holy Quran just as the Messenger of Allah did.”.

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2611

61ـ أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَمَّنْ أَخْبَرَهُ قَالَ قَرَأَ رَجُلٌ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قُلِ اعْمَلُوا فَسَيَرَى الله عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ فَقَالَ لَيْسَ هَكَذَا هِيَ إِنَّمَا هِيَ وَالْمَأْمُونُونَ فَنَحْنُ الْمَأْمُونُونَ.

61. Ahmad has narrated from ‘Abd al-‘Azim from al-Husayn ibn Mayyah from those who informed him has said the following “A man read this verse before abu ‘Abdallah (a. s.) “(Muhammad), tell them, “Act as you wish. God, His Messenger and the believers will see your deeds. . .” (9:105) The Imam (a. s.) said, “It is not all believers. It refers to the infalliable ones among them. We are the infallible ones.”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2612

62ـ أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ هَذَا صِرَاطُ عَلِيٍّ مُسْتَقِيمٌ.

62. Ahmad has narrated from ‘Abd al-‘Azim from Hisham ibn al-Hakam from abu ‘Abdallah (a. s.) who has said the following. “The path which leads to Me is a straight (the path of Ali not ‘Alayya which means to me).” (15:41)

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2613

63ـ أَحْمَدُ عَنْ عَبْدِ الْعَظِيمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ بِهَذِهِ الايَةِ هَكَذَا فَأَبى‏ أَكْثَرُ النَّاسِ بِوَلايَةِ عَلِيٍّ إِلا كُفُوراً قَالَ وَنَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) بِهَذِهِ الايَةِ هَكَذَا وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فِي وَلايَةِ عَلِيٍّ فَمَنْ شاءَ فَلْيُؤْمِنْ وَمَنْ شاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنا لِلظَّالِمِينَ آلَ مُحَمَّدٍ ناراً.

63. Ahmad has narrated from ‘Abd al-‘Azim from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a. s.) who has said the following. “Jibril brought this verse as this. “. . but most human beings turn away (from Wilaya of Ali (Leadership with Divine Authority) in disbelief.” (17:89) He said, “Jibril brought this verse as this “Say,” Truth comes from your Lord.(about Wilaya of Ali Leadership with Divine Authority) Let people have faith or disbelieve as they chose.” For the unjust (to the family of Muhammad) We have prepared a fire. .” (18:29)

ضعيف على المشهور صحيح عند ي

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2614

64ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي قَوْلِهِ وَأَنَّ الْمَساجِدَ لله فَلا تَدْعُوا مَعَ الله أَحَداً قَالَ هُمُ الاوْصِيَاءُ.

64. A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Muhammad ibn al-Fudayl from abu al-Hassan (a. s.) about the words of Allah. “All the places for prostration (or parts of the body to be placed on the ground during) belong to God (72:18) The Imam (a. s.) said, “They are the executors of the will of The Holy Prophet (s. a) .”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2615

65ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الاحْوَلِ عَنْ سَلامِ بْنِ الْمُسْتَنِيرِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى قُلْ هذِهِ سَبِيلِي أَدْعُوا إِلَى الله عَلى‏ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي قَالَ ذَاكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالاوْصِيَاءُ مِنْ بَعْدِهِمْ.

65. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from al-Ahwal from Salam ibn al-Mustanir from abu Ja‘far (a. s.) about the words of Allah, the Most High. “(Muhammad), say, ‘This is my way. I and all my followers invite you to God with proper understanding.. .” (12:108) The Imam (a. s.) said, “They are the Messenger of Allah and Amir al-Mu’minin Ali (a. s.).”

مجهول كالصحيح

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2616

66ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ سَالِمٍ الْحَنَّاطِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ فَأَخْرَجْنا مَنْ كانَ فِيها مِنَ الْمُؤْمِنِينَ فَما وَجَدْنا فِيها غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) آلُ مُحَمَّدٍ لَمْ يَبْقَ فِيهَا غَيْرُهُمْ.

66. Muhammad ibn Yahya has narrated from from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Hanan from Salim al-Hannat who has said the following. “I asked abu Ja‘far (a. s.) about the meaning of the words of Allah, the Most Majestic, the Most gracious. “We saved the believers among them, (51:35) but We found only one Muslim house (51:36). The Imam (a. s.) said, “That family is the family of Muhammad (s. a).”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2617

67ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي السَّفَاتِجِ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ قَالَ هَذِهِ نَزَلَتْ فِي أَمِيرِ الْمُؤْمِنِينَ وَأَصْحَابِهِ الَّذِينَ عَمِلُوا مَا عَمِلُوا يَرَوْنَ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي أَغْبَطِ الامَاكِنِ لَهُمْ فَيُسِي‏ءُ وُجُوهَهُمْ وَيُقَالُ لَهُمْ هذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ الَّذِي انْتَحَلْتُمِ اسْمَهُ.

67. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ’Isma‘il ibn Sahl from al-Qasim ibn ‘Urwa from abu al-Safatij from Zurara from abu Ja‘far (a. s.) about the words of Allah, the Most High. “When they see the torment approaching, the faces of the unbelievers will blacken and they will be told, “This is what you wanted to (experience)” (67:27). The Imam (a. s.) said, “This was revealed about Amir al-Mu’minin (a. s.) and his contemporaries who did what they to him. They will see Amir al-Mu’minin (a. s.) in such a position that will make them envious. This will cause their faces to show miserable. It will be said to them, “This is the one whose title ‘Amir al-Mu’minin’ you had assumed.”

موثق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2618

68ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَشاهِدٍ وَمَشْهُودٍ قَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

68. Muhammad ibn Yahya has narrated from Salma ibn al-Khattab from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “and by the witness (Muhammad) and that which is witnessed (the Day of Judgment),” (85:3) The Imam (a. s.) said, “They are The Holy Prophet (s. a) and Amir al-Mu’minin Ali (a. s.).”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2619

69ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلالِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنْ قَوْلِهِ تَعَالَى فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ الله عَلَى الظَّالِمِينَ قَالَ الْمُؤَذِّنُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام )

69. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘Umar al-Hallal who has said the following. “I asked abu al-Hassan (a. s.) about the words of Allah, the Most High. “. . someone will cry out, “God has condemned the unjust,” (7:44) The Imam (a. s.) said, “The caller will be Amir al-Mu’minin Ali (a. s.).”

كالسابق

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2620

70ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَهُدُوا إِلى‏ صِراطِ الْحَمِيدِ قَالَ ذَاكَ حَمْزَةُ وَجَعْفَرٌ وَعُبَيْدَةُ وَسَلْمَانُ وَأَبُو ذَرٍّ وَالْمِقْدَادُ بْنُ الاسْوَدِ وَعَمَّارٌ هُدُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَقَوْلِهِ حَبَّبَ إِلَيْكُمُ الايمانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيانَ الاوَّلَ وَالثَّانِيَ وَالثَّالِثَ.

70. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad ibn ’Urama from Ali ibn Hassa’n from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a. s.) about the words of Allah, the Most High. “. . for they were guided to speak the noblest words and follow the praiseworthy path.” (22:24) The Imam (a. s.) said, “They were Hamza, ‘Ubayda, Salman, abu Dhar, al-Miqdad ibn al_Aswad and ‘Ammar who were guidedd to Amir al-Mu’minin Ali (a. s.). “However, God has endeared the faith to you and has made it attractive to your hearts –meaning thereby Amir al-Mu’minin Ali (a. s.)) He has made disbelief, evil deeds and disobedience hateful to you. Such people will have the right guidance (meaning thereby the first, the second and the third)” (49:7)

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2621

72ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَمَّنْ أَخْبَرَهُ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ لَمَّا رَأَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَيْماً وَعَدِيّاً وَبَنِي أُمَيَّةَ يَرْكَبُونَ مِنْبَرَهُ أَفْظَعَهُ فَأَنْزَلَ الله تَبَارَكَ وَتَعَالَى قُرْآناً يَتَأَسَّى بِهِ وَإِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لادَمَ فَسَجَدُوا إِلا إِبْلِيسَ أَبى‏ ثُمَّ أَوْحَى إِلَيْهِ يَا مُحَمَّدُ إِنِّي أَمَرْتُ فَلَمْ أُطَعْ فَلا تَجْزَعْ أَنْتَ إِذَا أَمَرْتَ فَلَمْ تُطَعْ فِي وَصِيِّكَ.

72. Al-Husayn ibn muhammad has narrated from from Mu‘alla ibn Muhammad from the one who had narrated to him from Ali ibnja who has said the following. “I heard abu al-Hassan (a. s.) say, ‘When the Messenger of Allah saw Taym, ‘Adi and Amawids climb his pulpit he was severely frightened. Allah, the Most Holy, the Most High, sent him a reading to comfort him. “When We told the angels to prostrate before Adam they all obeyed except Iblis (Satan) who refused.” (20:116) Then Allah, sent him a message that said, “O Muhammad, commanded them and they disobeyed. Do not despair if you will command them and they will disobey you in the matters of the executor of your will.”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2622

73ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِهِ فَمِنْكُمْ كافِرٌ وَمِنْكُمْ مُؤْمِنٌ فَقَالَ عَرَفَ الله عَزَّ وَجَلَّ إِيمَانَهُمْ بِمُوَالاتِنَا وَكُفْرَهُمْ بِهَا يَوْمَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَهُمْ ذَرٌّ فِي صُلْبِ آدَمَ وَسَأَلْتُهُ عَنْ قَوْلِهِ عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّيْتُمْ فَإِنَّما عَلى‏ رَسُولِنَا الْبَلاغُ الْمُبِينُ فَقَالَ أَمَا وَالله مَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ وَمَا هَلَكَ مَنْ هَلَكَ حَتَّى يَقُومَ قَائِمُنَا (عَلَيْهِ السَّلام) إِلا فِي تَرْكِ وَلايَتِنَا وَجُحُودِ حَقِّنَا وَمَا خَرَجَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الدُّنْيَا حَتَّى أَلْزَمَ رِقَابَ هَذِهِ الامَّةِ حَقَّنَا وَالله يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ.

73. Muhammad in Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Husayn ibn Na‘im al-Sahhaf who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah. “. . some of you have accepted the faith and some of you have not. .” (64:2) The Imam (a. s.) said, “Allah, the Most Majestic, the Most gracious, has defined their faith through their love for us. He has defined their disbelief in the same fact. This took place on the day He asked all the offspring of Adam (in the form of minute beings) to make a covenant.” I then asked him about the words of Allah, the Most Majestic, the Most gracious. “Obey God and the Messenger, but if you turn away, know that the only duty of Our Messenger is to clearly prea Ch” (64:12). The Imam (a. s.) said, “By Allah, no one of those who were destroyed before or those who will be destroyed up to the time of the rise of al-Mahdi with Divine Authority but because of disregarding of our Wilaya (Leadership with Divine Authority) and the denial of our rights. The Messenger of Allah did not leave this world before establishing the great responsibility on this ’Umma to observe our rights. Allah guides to the right path whomever he wants.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2623

74ـ مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ قَالَ الْبِئْرُ الْمُعَطَّلَةُ الامَامُ الصَّامِتُ وَالْقَصْرُ الْمَشِيدُ الامَامُ النَّاطِقُ. وَرَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) مِثْلَهُ.

74. Muhammad ibn al-Hassan and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Musa ibn al-Qasim al-Bajaliy from Ali ibn Ja‘far from his brother Musa (a. s.) about the words of Allah, the Most High. “. . their lofty mansions, all were toppled and their wells were left idle.” (22:45) The Imam (a. s.) said, “The abandoned well and idle well refers to the silent Imam and lofty mansion refers to the speaking Imam.” Muhammad ibn Yahya has narrated a similar hadith from al-‘Amrakifm Ali ibn Ja‘far from abu al-Hassan (a. s.).

صحيح

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2624

75ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَكَمِ بْنِ بُهْلُولٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ قَالَ يَعْنِي إِنْ أَشْرَكْتَ فِي الْوَلايَةِ غَيْرَهُ بَلِ الله فَاعْبُدْ وَكُنْ مِنَ الشَّاكِرِينَ يَعْنِي بَلِ الله فَاعْبُدْ بِالطَّاعَةِ وَكُنْ مِنَ الشَّاكِرِينَ أَنْ عَضَدْتُكَ بِأَخِيكَ وَابْنِ عَمِّكَ.

75. Ali ibn Ibrahim has narrated from his father from al-Hakam ibn al-Buhlul from a man frm abu ‘Abdallah (a. s.) about the words of Allah, the Most High. ““It has been revealed to you and to those who lived before you that if you consider other things equal to God, your deeds will be made devoid of all virtue. .” (39:65). The Imam (a. s.) said, “It means equal in Wilaya.” “(Muhammad), You must worship God alone and give Him thanks.” (39:66). The Imam (a. s.) said, “It means worship Allah through obedience and be thankful if I provided you support through your brother, your cousin.”

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2625

76ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ قَالَ حَدَّثَنِي أَبِي عَنْ أَحْمَدَ بْنِ عِيسَى قَالَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ يَعْرِفُونَ نِعْمَتَ الله ثُمَّ يُنْكِرُونَها قَالَ لَمَّا نَزَلَتْ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكاةَ وَهُمْ راكِعُونَ اجْتَمَعَ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَسْجِدِ الْمَدِينَةِ فَقَالَ بَعْضُهُمْ لِبَعْضٍ مَا تَقُولُونَ فِي هَذِهِ الايَةِ فَقَالَ بَعْضُهُمْ إِنْ كَفَرْنَا بِهَذِهِ الايَةِ نَكْفُرُ بِسَائِرِهَا وَإِنْ آمَنَّا فَإِنَّ هَذَا ذُلٌّ حِينَ يُسَلِّطُ عَلَيْنَا ابْنَ أَبِي طَالِبٍ فَقَالُوا قَدْ عَلِمْنَا أَنَّ مُحَمَّداً صَادِقٌ فِيمَا يَقُولُ وَلَكِنَّا نَتَوَلاهُ وَلا نُطِيعُ عَلِيّاً فِيمَا أَمَرَنَا قَالَ فَنَزَلَتْ هَذِهِ الايَةُ يَعْرِفُونَ نِعْمَتَ الله ثُمَّ يُنْكِرُونَها يَعْرِفُونَ يَعْنِي وَلايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَأَكْثَرُهُمُ الْكَافِرُونَ بِالْوَلايَةِ.

76. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Hassan ibn Muhammad al-Hashimi who has said that his father narrated to him from Ahmad ibn ‘Isa who has said that Ja‘far ibn Muhammad narrated to me from his father and from his grand father about the words of Allah, the Most Majestic, the Most gracious. “They recognize the bounties of God but they refuse them . .” (16:83). The Imam (a. s.) said that once this verse was revealed. “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians” (5:55) Certain persons gathered in the Mosque of Madina. They said, ‘If we reject this verse we would have rejected the rest of them. However, if we would accept it would be humiliating for us when Ali ibn abu Talib (a. s.) would take control. They said, “We have learned that Muhammad (s. a) is truthful in all that has said but we will turn away and will not obey his command to obey Ali.” The Imam (a. s.) said that up on this verse was revealed. “They recognize the bounties of God but they refuse them . .” (16:83) It means that they recognized Wilaya of Ali (a. s.) (Leadership with Divine Authority) but many of them have refused toacknowledge it.”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2626

77ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ سَلامٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِهِ تَعَالَى الَّذِينَ يَمْشُونَ عَلَى الارْضِ هَوْناً قَالَ هُمُ الاوْصِيَاءُ مِنْ مَخَافَةِ عَدُوِّهِمْ.

77. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Muhammad ibn al-Ni‘man from Salam who has said the following. “I asked abu Ja‘far (a. s.) about the words of Allah, the Most High. “(Among) the servants of the Beneficent God are those who walk gently on the earth . .” (25:63) The Imam (a. s.) said, “They are the executors of the will (The Holy Prophet (s. a) who are afraid of their enemies.” Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Bastam ibn Murra from ishaq ibn Hassa’n from al-Haytham ibn Waqid from Ali ibn al-Husayn al-‘Abdi from Sa‘d al-’Iskaf from Asbagh ibn Nabata that he asked Amir al-Mu’minin (a. s.) about the words of Allah, the Most High. “. . to give thanks to Me first and then to them, (parents) to Me all things proceed (31:14). The Imam (a. s.) said, “The parents who must be thanked are the ones who provide knowledge, and leave wisdom as their legacy and people are commanded to obey them. Allah then has said, “. . to Me all things proceed.” (31:14) People proceed to Allah and the guide to such goal are the parents. Allah then has directed His words to ibn Hantama and his friend saying in particular and in general, “If they try to force you to consider things equal to Me,. .” (31:15) It speaks of the will of The Holy Prophet (s. a). It demands not to ignore the command to obey him (Ali (a. s.) otherwise, do not obey them (parents) and do not listen to them. Then Allah has directed His words to the parents. “Maintain lawful relations with them in this world. .” (31:15) It says that propagate the virtue and excellence of the (spiritual) parents and call people to their guidance which is also mentioned in these words of Allah. “. . and follow the path of those who turn in repentance to Me. To Me you will all return. .” (31:15) The Imam (a. s.) said, “To Allah then to us. You must be pious before Allah and do not disobey the parents. To please them is to please Allah and to cause them anger is to cause anger to Allah.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2627

78ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله كَشَجَرَةٍ طَيِّبَةٍ أَصْلُها ثابِتٌ وَفَرْعُها فِي السَّماءِ قَالَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَصْلُهَا وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَرْعُهَا وَالائِمَّةُ مِنْ ذُرِّيَّتِهِمَا أَغْصَانُهَا وَعِلْمُ الائِمَّةِ ثَمَرَتُهَا وَشِيعَتُهُمُ الْمُؤْمِنُونَ وَرَقُهَا هَلْ فِيهَا فَضْلٌ قَالَ قُلْتُ لا وَالله قَالَ وَالله إِنَّ الْمُؤْمِنَ لَيُولَدُ فَتُورَقُ وَرَقَةٌ فِيهَا وَإِنَّ الْمُؤْمِنَ لَيَمُوتُ فَتَسْقُطُ وَرَقَةٌ مِنْهَا.

78. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn Sayf from his father from ‘Amr ibn Harith who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah. “. . a blessed tree which has firm roots and branches rising up into the sky.” (14:24) The Imam (a. s.) said that the The Holy Prophet (s. a) said, “The root is Amir al-Mu’minin Ali (a. s.) and the branches are the Imams from their (Amir al-Mu’minin (a. s.) and The Holy Prophet (s. a) descendants and the knowledge of Imams stand for the fruits. Their faithful followers represent the leaves of such tree.” The Imam (a. s.) asked, “Is there anything else in the tree?” I said, “No, there is nothing else there. The Imam (a. s.) then said, “By Allah, when a faithful is given a child a leave grows in the tree and when a faithful dies a leave falls off the tree.”

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2628

79ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ يَعْنِي فِي الْمِيثَاقِ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قَالَ الاقْرَارُ بِالانْبِيَاءِ وَالاوْصِيَاءِ وَأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) خَاصَّةً قَالَ لا يَنْفَعُ إِيمَانُهَا لانَّهَا سُلِبَتْ.

79. Muhammad ibn Yahya has narrated from Hamdan ibn Sulayman from ‘Abdallah ibn Muhammad al-Yamani from Mani‘ ibn al-Hajjaj from Yunus from Hisham ibn al-Hakam from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “. . the belief of any soul will be of no avail to it unless some good deeds have been done with it. .” (6:158) The Imam (a. s.) said, “It means to acknowledge the prophets and the executors of their wills especially Amir al-Mu’minin Ali (a. s.).” The Imam (a. s.) said, “The faith of a soul will not be of any benefit because it will be removed.”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2629

80ـ وَبِهَذَا الاسْنَادِ عَنْ يُونُسَ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنْ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) فِي قَوْلِ الله جَلَّ وَعَزَّ بَلى‏ مَنْ كَسَبَ سَيِّئَةً وَأَحاطَتْ بِهِ خَطِيئَتُهُ قَالَ إِذَا جَحَدَ إِمَامَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ.

80. Through the same chain of narrators it is narrated from Yunus from Sabah al-Muzniy from abu Hamza from one of them (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “There is no doubt that evil doers who are engulfed in sins -rejected Wilaya of Amir al-Mu’minin Ali (a. s.)- are the companions of hell fire wherein they will live forever.” (2:81) A number of our people has narrated from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from abu ‘Ubayda al-Hadhdha’ who has said the following. “I asked abu Ja‘far (a. s.) about the capability and the people’s words. The Imam (a. s.) recited this verse of the Holy Quran. “They still have different beliefs (11:118) except those upon whom God has granted His mercy. God has created them to receive mercy. . .” (11:119) O abu ‘Ubayda, people face differences in search for truth and all of them will be destroyed.” The narrator has said that I then said, “Except those who receive mercy from Allah. (11:119)” The Imam (a. s.) said, “Such people are our followers whom He has created for His mercy. “God has created them to receive mercy. . .” (11:119) He has said that they are created to obey the Imam of blessings that He has mentioned in His words “My mercy and blessings have encompassed all things”. Such blessing is the knowledge of Imam. His (Imams’) knowledge which is from His knowledge that has encompassed all things. They are our Shi‘a, followers). Then He has said, “. . I shall grant mercy to those who maintain piety, (do not acknowledge the authority of those who are not Imams and obedience to them). ..” (7:156) Then Allah has said, “. . whose description they find written in the Torah and the Gospel.(The Holy Prophet, the executor of his will and Al-Qa’im (the one who will rise with Divine Authority). He (the Messengers) enjoins them to do good (when he will rise with Divine Authority) and forbids them to do all that is unlawful, -Munkar (unlawful) is one who does not acknowledge the Wilaya of Imam) makes lawful for them all that is pure (receive knowledge from its proper source) and unlawful all that is filthy, (the words of those who oppose the Imam are filthy) removes their burdens (the sins that they had before acknowledging Wilaya of the Imam (Leadership with Divine Authority) and the entanglements in which they are involved (the entanglements are the words that they were not commanded to express. Such words were not in praise and virtue of the Imam. When they recognized the excellence of the Imam He removed their burden. Such burden is the sin. Then He further explains about them) Those who believe in him, (the Imam) honor and help him, and follow the light which is sent down to him, will have everlasting happiness.”. (7:157) (Such people are those who kept away from the worship of the Devil and Satan. So and so are Devil and Satan. Worship is people’s obeying them. Allah then has said, “Turn to God in repentance and submit to Him. .” (39:56). Then He has granted them rewards. “. . will receive glad news both in this life and in the life hereafter. .” (10:64) (Imam gives them the glad news of the rise of al-Mahdi with Divine Authority, the news of the destruction of their enemies and salvation in the hereafter and their meeting Ali and Muhammad (s. a) and their truthful family at pond of al-Kawthar).”

صحيح

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2630

81ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَ فَمَنِ اتَّبَعَ رِضْوانَ الله كَمَنْ باءَ بِسَخَطٍ مِنَ الله وَمَأْواهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ هُمْ دَرَجاتٌ عِنْدَ الله فَقَالَ الَّذِينَ اتَّبَعُوا رِضْوَانَ الله هُمُ الائِمَّةُ وَهُمْ وَالله يَا عَمَّارُ دَرَجَاتٌ لِلْمُؤْمِنِينَ وَبِوَلايَتِهِمْ وَمَعْرِفَتِهِمْ إِيَّانَا يُضَاعِفُ الله لَهُمْ أَعْمَالَهُمْ وَيَرْفَعُ الله لَهُمُ الدَّرَجَاتِ الْعُلَى.

81. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabati who has said the following. “I asked abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Are those who seek God’s pleasure equal to those who incur His wrath and whose dwelling will be hell, the terrible destination? (3:162) People are of various grades in the sight of God. .” (3:163) The Imam (a. s.) said, “Those who follow what Allah is pleased are the Imams. They, by Allah, O ‘Ammar, give grades and degrees to the true believers. By means of our Wilaya (Leadership and guardian ship with Divine Authority) and their acknowledgment of us Allah increases the reward for their good deeds and (Allah) raises them to higher positions.”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2631

82ـ عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ عَمَّارٍ الاسَدِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ وَلايَتُنَا أَهْلَ الْبَيْتِ وَأَهْوَى بِيَدِهِ إِلَى صَدْرِهِ فَمَنْ لَمْ يَتَوَلَّنَا لَمْ يَرْفَعِ الله لَهُ عَمَلاً.

82. Ali ibn Muhammad and others have narrated from sahl ibn Ziyad from ya‘qub ibn Yazid from Ziyad al-Qandi from ‘Ammar al-’Asadi from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “. . Good words (worship) will be presented before Him and He will accept good deeds. . .” (35:10) The Imam (a. s.) said, “It is our Wilaya Leadership and Guardianship with Divine Authority. He made a gesture with his hands to his own chest saying Allah will not raise the deeds of those who would not acknowledge our Wilaya.”

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2632

83ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ قَالَ الْحَسَنُ وَالْحُسَيْنُ وَيَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ قَالَ إِمَامٌ تَأْتَمُّونَ بِهِ.

83. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Sama‘a from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “. . God will grant you a double share of mercy, ( al-Hassan and al-Husayn ) a light by which you can walk. .” (57:28) The Imam (a. s.) said, “Light means the Imam that you would follow.”

صحيح

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2633

84ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ وَيَسْتَنْبِئُونَكَ أَ حَقٌّ هُوَ قَالَ مَا تَقُولُ فِي عَلِيٍّ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ وَما أَنْتُمْ بِمُعْجِزِينَ.

84. Ali ibn Ibrahim has narrated from his father from al-Qasim ibn Muhammad al-Jawhari from certain persons of his people from abu ‘Abdallah (a. s.) about the words of Allah. “They ask you, “Is that true?”(The Imam (a. s.) said, “It means what do you say about Ali (a. s.)?” Tell them, “It certainly is true. I swear by my Lord. You can not escape from God’s (retribution).” (10:53)

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2634

85ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَوْلُهُ فَلا اقْتَحَمَ الْعَقَبَةَ فَقَالَ مَنْ أَكْرَمَهُ الله بِوَلايَتِنَا فَقَدْ جَازَ الْعَقَبَةَ وَنَحْنُ تِلْكَ الْعَقَبَةُ الَّتِي مَنِ اقْتَحَمَهَا نَجَا قَالَ فَسَكَتَ فَقَالَ لِي فَهَلا أُفِيدُكَ حَرْفاً خَيْرٌ لَكَ مِنَ الدُّنْيَا وَمَا فِيهَا قُلْتُ بَلَى جُعِلْتُ فِدَاكَ قَالَ قَوْلُهُ فَكُّ رَقَبَةٍ ثُمَّ قَالَ النَّاسُ كُلُّهُمْ عَبِيدُ النَّارِ غَيْرَكَ وَأَصْحَابِكَ فَإِنَّ الله فَكَّ رِقَابَكُمْ مِنَ النَّارِ بِوَلايَتِنَا أَهْلَ الْبَيْتِ.

85. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman al-Daylami from his father from Aban ibn Taghlib who has said the following. “I said to abu ‘Abdallah (a. s.), “May Allah take my soul in service for your cause, what is the meaning of the words of Allah, “Yet, he has not entered into ö aqaba.” (90:11) The Imam (a. s.) said, “To whoever Allah has granted honor through our Wilaya (Leadership with Divine Authority) he has crossed the ö aqaba (the stage). We are the ö aqaba. Whoever would reach us gains his salvation.” The narrator has said that he remained quite for a while and then said to me, “Would to learn a letter from that would be better for you than the whole world and all that is therein?” I said, “yes, May Allah take my soul in service for your cause.” He then said, “It is the setting free of a slave.” Then he said, “All people are slaves of fire. except you and your people. Allah has set you free from fire through our (Ahl al-Bayt) Wilaya (Leadership and Guardianship with Divine Authority).”

ضعيف على المشهور

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2635

86ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله جَلَّ وَعَزَّ وَأَوْفُوا بِعَهْدِي قَالَ بِوَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أُوفِ بِعَهْدِكُمْ أُوفِ لَكُمْ بِالْجَنَّةِ.

86. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Sama‘ from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “. . Fulfill your covenant with Me ..” (the covenant to acknowledge Wilaya of Ali (a. s.)) and I shall fulfill Mine (admit you in paradise).. .” (2:40)

مجهول

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2636

87ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَإِذا تُتْلى‏ عَلَيْهِمْ آياتُنا بَيِّناتٍ قالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقاماً وَأَحْسَنُ نَدِيًّا قَالَ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) دَعَا قُرَيْشاً إِلَى وَلايَتِنَا فَنَفَرُوا وَأَنْكَرُوا فَقَالَ الَّذِينَ كَفَرُوا مِنْ قُرَيْشٍ لِلَّذِينَ آمَنُوا الَّذِينَ أَقَرُّوا لامِيرِ الْمُؤْمِنِينَ وَلَنَا أَهْلَ الْبَيْتِ أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقاماً وَأَحْسَنُ نَدِيًّا تَعْيِيراً مِنْهُمْ فَقَالَ الله رَدّاً عَلَيْهِمْ وَكَمْ أَهْلَكْنا قَبْلَهُمْ مِنْ قَرْنٍ مِنَ الامَمِ السَّالِفَةِ هُمْ أَحْسَنُ أَثاثاً وَرِءْياً قُلْتُ قَوْلُهُ مَنْ كانَ فِي الضَّلالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمنُ مَدًّا قَالَ كُلُّهُمْ كَانُوا فِي الضَّلالَةِ لا يُؤْمِنُونَ بِوَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَلا بِوَلايَتِنَا فَكَانُوا ضَالِّينَ مُضِلِّينَ فَيَمُدُّ لَهُمْ فِي ضَلالَتِهِمْ وَطُغْيَانِهِمْ حَتَّى يَمُوتُوا فَيُصَيِّرُهُمُ الله شَرّاً مَكَاناً وَأَضْعَفَ جُنْداً قُلْتُ قَوْلُهُ حَتَّى إِذا رَأَوْا ما يُوعَدُونَ إِمَّا الْعَذابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكاناً وَأَضْعَفُ جُنْداً قَالَ أَمَّا قَوْلُهُ حَتَّى إِذا رَأَوْا ما يُوعَدُونَ فَهُوَ خُرُوجُ الْقَائِمِ وَهُوَ السَّاعَةُ فَسَيَعْلَمُونَ ذَلِكَ الْيَوْمَ وَمَا نَزَلَ بِهِمْ مِنَ الله عَلَى يَدَيْ قَائِمِهِ فَذَلِكَ قَوْلُهُ مَنْ هُوَ شَرٌّ مَكاناً يَعْنِي عِنْدَ الْقَائِمِ وَأَضْعَفُ جُنْداً قُلْتُ قَوْلُهُ وَيَزِيدُ الله الَّذِينَ اهْتَدَوْا هُدىً قَالَ يَزِيدُهُمْ ذَلِكَ الْيَوْمَ هُدًى عَلَى هُدًى بِاتِّبَاعِهِمُ الْقَائِمَ حَيْثُ لا يَجْحَدُونَهُ وَلا يُنْكِرُونَهُ قُلْتُ قَوْلُهُ لا يَمْلِكُونَ الشَّفاعَةَ إِلا مَنِ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً قَالَ إِلا مَنْ دَانَ الله بِوَلايَةِ أَمِيرِ الْمُؤْمِنِينَ وَالائِمَّةِ مِنْ بَعْدِهِ فَهُوَ الْعَهْدُ عِنْدَ الله قُلْتُ قَوْلُهُ إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ سَيَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا قَالَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ هِيَ الْوُدُّ الَّذِي قَالَ الله تَعَالَى قُلْتُ فَإِنَّما يَسَّرْناهُ بِلِسانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُدًّا قَالَ إِنَّمَا يَسَّرَهُ الله عَلَى لِسَانِهِ حِينَ أَقَامَ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَماً فَبَشَّرَ بِهِ الْمُؤْمِنِينَ وَأَنْذَرَ بِهِ الْكَافِرِينَ وَهُمُ الَّذِينَ ذَكَرَهُمُ الله فِي كِتَابِهِ لُدّاً أَيْ كُفَّاراً قَالَ وَسَأَلْتُهُ عَنْ قَوْلِ الله لِتُنْذِرَ قَوْماً ما أُنْذِرَ آباؤُهُمْ فَهُمْ غافِلُونَ قَالَ لِتُنْذِرَ الْقَوْمَ الَّذِينَ أَنْتَ فِيهِمْ كَمَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ عَنِ الله وَعَنْ رَسُولِهِ وَعَنْ وَعِيدِهِ لَقَدْ حَقَّ الْقَوْلُ عَلى‏ أَكْثَرِهِمْ مِمَّنْ لا يُقِرُّونَ بِوَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةِ مِنْ بَعْدِهِ فَهُمْ لا يُؤْمِنُونَ بِإِمَامَةِ أَمِيرِ الْمُؤْمِنِينَ وَالاوْصِيَاءِ مِنْ بَعْدِهِ فَلَمَّا لَمْ يُقِرُّوا كَانَتْ عُقُوبَتُهُمْ مَا ذَكَرَ الله إِنَّا جَعَلْنا فِي أَعْناقِهِمْ أَغْلالاً فَهِيَ إِلَى الاذْقانِ فَهُمْ مُقْمَحُونَ فِي نَارِ جَهَنَّمَ ثُمَّ قَالَ وَجَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ عُقُوبَةً مِنْهُ لَهُمْ حَيْثُ أَنْكَرُوا وَلايَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةِ مِنْ بَعْدِهِ هَذَا فِي الدُّنْيَا وَفِي الاخِرَةِ فِي نَارِ جَهَنَّمَ مُقْمَحُونَ ثُمَّ قَالَ يَا مُحَمَّدُ وَسَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ بِالله وَبِوَلايَةِ عَلِيٍّ وَمَنْ بَعْدَهُ ثُمَّ قَالَ إِنَّما تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَخَشِيَ الرَّحْمنَ بِالْغَيْبِ فَبَشِّرْهُ يَا مُحَمَّدُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ.

87. Muhammad ibn Yahya has narrated from from Salma ibn al-Khattab from al-Hassan ibn ‘Abd al-Rahman from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “When Our clear revelations are recited to them, the unbelievers say to the faithful ones, “Which of us has a better position and is more prosperous?” (19:73) The Imam (a. s.) said, “the Messenger of Allah asked Quraysh (the powerful tribe in Makka) to acknowledge our (Wilaya Leadership with Divine Authority) they turned away and refused. The unbelievers of Quraysh told the true believers of Quraysh (those who acknowledged our Wilaya (Leadership with Divine Authority), “Which group of us has a better position and is more prosperous?” This was to humiliated the true believers. Allah in rebuttal said, “How many generations (people of the past) of greater prosperity and splendor have We destroyed before them?” (19:74) I then asked the meaning of, “(Muhammad), tell them, “The Beneficent God gives respite to those who have gone astray. . (19:75). The Imam (a. s.) said, “All them lived a life in error and did acknowledge Wilaya (Leadership with Divine Authority of Amir al-Mu’minin Ali (a. s.) and our Wilaya). They lived in error and lead others to error. Allah gives them time in their error and rebellion until they die. He then cuases them to have the worst of dwelling and be of the weakest parties.” I then asked him about the meaning of, “. . until they face the torment with which they were threatened or to the Day of Judgment. Then they will find out who will have the most miserable place and the weakest forces.” (19:75) The Imam (a. s.) said, “. . until they face the torment with which they were threatened. .” is the time of the rise of al-Mahdi with Divine Authority. That is the time when they will find out what Allah will sent to them through the hands of al-Mahdi (a. s.) and thus, are His words, “. . who will have the most miserable place (at the time of the rise of al-Mahdi with Divine Authority) and the weakest forces.” (19:75) ).” I then asked about the words of Allah. “. . God further enlightens those who seek guidance. ..” (19:76) The Imam (a. s.) said, “Allah will grant them more guidance and certainty to follow Al-Qa’im (the one who will rise with Divine Authority) so that they will not reject or refuse his authority.” I then asked about the words of Allah. “. . no one will be able to intercede for the others except those whom the Beneficent God has given authority.” (19:87) The Imam (a. s.) said, “The acknowledgment of Wilaya (Leadership with Divine Authority) of Amir al-Mu’minin Ali and the Imams after him is part of the religion of Allah (a. s.) and this is the authority and the covenant before Allah.” I then asked about the words of Allah. “To the righteously striving believers God will grant love.” (19:96) The Imam (a. s.) said, “It is the love for Amir al-Mu’minin Ali (a. s.) and to acknowledge his Wilaya. It is this love of which Allah speaks in His words. “(Muhammad), We have given it to you (the Book, the Quran) in your own language so that you could easily give the glad news to the pious ones and warn the quarrelsome ones.” (19:97). The Imam (a. s.) said, “It was made easy for him when Allah appointed Amir al-Mu’minin Ali (a. s.) as the standard of truth. With him He gave glad news to the true believers and warning to the unbelievers. It is these unbelievers whom He has called “the quarrelsome ones” The narrator has said that I then asked him about the words of Allah. “. . so that you may warn a people who are unaware because their fathers were not warned (36:6). The Imam (a. s.) said, “It was to warn the people with whom The Holy Prophet (s. a) lived just as their forefathers were warned and they were unaware of Allah, His messenger and His warning. “. . (I swear) that most of them are doomed to be punished (for not acknowledging the Wilaya of Ali and the Imams after him (a. s.)) They have no faith (in the Wilaya of Ali and the executors of the will after him (a. s.).” (36:7) since they did not believe and their punishment was as such as Allah has mentioned, “. . We have enchained their necks up to their chins. Thus, they cannot bend their heads (in Hell) (to find their way) (36:8).(Then Allah has said, “. . We have set-up a barrier in front of and behind them and have made them blind. Thus, they cannot see.. .” (36:10) (It will be the punishment for not acknowledging the Wilaya of Ali and the Imams after him. This is in this world and in the nest life it will be Hell wherein they will not be able to raise their heard. Then Allah has said, “. . Whether you warn them or not, they will not believe.” (36:10) (in Allah and the Wilaya of Ali and the Imams after him (a. s.) Then Allah has said, “. . You should only warn those who follow the Quran (and Amir al-Mu’minin Ali (a. s.)) and have fear of the Beneficent God without seeing Him. Give them (O Muhammad), the glad news of their receiving forgiveness and an honorable reward (from God).” (36:11)”

ضعيف

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2637

88ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الْمَاضِي (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ يُرِيدُونَ لِيُطْفِؤُا نُورَ الله بِأَفْواهِهِمْ قَالَ يُرِيدُونَ لِيُطْفِئُوا وَلايَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بِأَفْوَاهِهِمْ قُلْتُ وَالله مُتِمُّ نُورِهِ قَالَ وَالله مُتِمُّ الامَامَةِ لِقَوْلِهِ عَزَّ وَجَلَّ الَّذِينَ فَ‏آمِنُوا بِالله وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنا فَالنُّورُ هُوَ الامَامُ قُلْتُ هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدى‏ وَدِينِ الْحَقِّ قَالَ هُوَ الَّذِي أَمَرَ رَسُولَهُ بِالْوَلايَةِ لِوَصِيِّهِ وَالْوَلايَةُ هِيَ دِينُ الْحَقِّ قُلْتُ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ قَالَ يُظْهِرُهُ عَلَى جَمِيعِ الادْيَانِ عِنْدَ قِيَامِ الْقَائِمِ قَالَ يَقُولُ الله وَالله مُتِمُّ نُورِهِ وَلايَةِ الْقَائِمِ وَلَوْ كَرِهَ الْكافِرُونَ بِوَلايَةِ عَلِيٍّ قُلْتُ هَذَا تَنْزِيلٌ قَالَ نَعَمْ أَمَّا هَذَا الْحَرْفُ فَتَنْزِيلٌ وَأَمَّا غَيْرُهُ فَتَأْوِيلٌ قُلْتُ ذلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى سَمَّى مَنْ لَمْ يَتَّبِعْ رَسُولَهُ فِي وَلايَةِ وَصِيِّهِ مُنَافِقِينَ وَجَعَلَ مَنْ جَحَدَ وَصِيَّهُ إِمَامَتَهُ كَمَنْ جَحَدَ مُحَمَّداً وَأَنْزَلَ بِذَلِكَ قُرْآناً فَقَالَ يَا مُحَمَّدُ إِذا جاءَكَ الْمُنافِقُونَ بِوَلايَةِ وَصِيِّكَ قالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ الله وَالله يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَالله يَشْهَدُ إِنَّ الْمُنافِقِينَ بِوَلايَةِ عَلِيٍّ لَكاذِبُونَ. اتَّخَذُوا أَيْمانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ الله وَالسَّبِيلُ هُوَ الْوَصِيُّ إِنَّهُمْ ساءَ ما كانُوا يَعْمَلُونَ ذلِكَ بِأَنَّهُمْ آمَنُوا بِرِسَالَتِكَ وَكَفَرُوا بِوَلايَةِ وَصِيِّكَ فَطُبِعَ الله عَلى‏ قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ قُلْتُ مَا مَعْنَى لا يَفْقَهُونَ قَالَ يَقُولُ لا يَعْقِلُونَ بِنُبُوَّتِكَ قُلْتُ وَإِذا قِيلَ لَهُمْ تَعالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ الله قَالَ وَإِذَا قِيلَ لَهُمُ ارْجِعُوا إِلَى وَلايَةِ عَلِيٍّ يَسْتَغْفِرْ لَكُمُ النَّبِيُّ مِنْ ذُنُوبِكُمْ لَوَّوْا رُؤُسَهُمْ قَالَ الله وَرَأَيْتَهُمْ يَصُدُّونَ عَنْ وَلايَةِ عَلِيٍّ وَهُمْ مُسْتَكْبِرُونَ عَلَيْهِ ثُمَّ عَطَفَ الْقَوْلَ مِنَ الله بِمَعْرِفَتِهِ بِهِمْ فَقَالَ سَواءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ الله لَهُمْ إِنَّ الله لا يَهْدِي الْقَوْمَ الْفاسِقِينَ يَقُولُ الظَّالِمِينَ لِوَصِيِّكَ قُلْتُ أَ فَمَنْ يَمْشِي مُكِبًّا عَلى‏ وَجْهِهِ أَهْدى‏ أَمَّنْ يَمْشِي سَوِيًّا عَلى‏ صِراطٍ مُسْتَقِيمٍ قَالَ إِنَّ الله ضَرَبَ مَثَلَ مَنْ حَادَ عَنْ وَلايَةِ عَلِيٍّ كَمَنْ يَمْشِي عَلَى وَجْهِهِ لا يَهْتَدِي لامْرِهِ وَجَعَلَ مَنْ تَبِعَهُ سَوِيّاً عَلَى صِرَاطٍ مُسْتَقِيمٍ وَالصِّرَاطُ الْمُسْتَقِيمُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ قُلْتُ قَوْلُهُ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ قَالَ يَعْنِي جَبْرَئِيلَ عَنِ الله فِي وَلايَةِ علي (عَلَيْهِ السَّلام) قَالَ قُلْتُ وَما هُوَ بِقَوْلِ شاعِرٍ قَلِيلاً ما تُؤْمِنُونَ قَالَ قَالُوا إِنَّ مُحَمَّداً كَذَّابٌ عَلَى رَبِّهِ وَمَا أَمَرَهُ الله بِهَذَا فِي عَلِيٍّ فَأَنْزَلَ الله بِذَلِكَ قُرْآناً فَقَالَ إِنَّ وَلايَةَ عَلِيٍّ تَنْزِيلٌ مِنْ رَبِّ الْعالَمِينَ. وَلَوْ تَقَوَّلَ عَلَيْنا مُحَمَّدٌ بَعْضَ الاقاوِيلِ. لاخَذْنا مِنْهُ بِالْيَمِينِ. ثُمَّ لَقَطَعْنا مِنْهُ الْوَتِينَ ثُمَّ عَطَفَ الْقَوْلَ فَقَالَ إِنَّ وَلايَةَ عَلِيٍّ لَتَذْكِرَةٌ لِلْمُتَّقِينَ لِلْعَالَمِينَ وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ. وَإِنَّ عَلِيّاً لَحَسْرَةٌ عَلَى الْكافِرِينَ. وَإِنَّ وَلايَتَهُ لَحَقُّ الْيَقِينِ. فَسَبِّحْ يَا مُحَمَّدُ بِاسْمِ رَبِّكَ الْعَظِيمِ يَقُولُ اشْكُرْ رَبَّكَ الْعَظِيمَ الَّذِي أَعْطَاكَ هَذَا الْفَضْلَ قُلْتُ قَوْلُهُ لَمَّا سَمِعْنَا الْهُدى‏ آمَنَّا بِهِ قَالَ الْهُدَى الْوَلايَةُ آمَنَّا بِمَوْلانَا فَمَنْ آمَنَ بِوَلايَةِ مَوْلاهُ فَلا يَخافُ بَخْساً وَلا رَهَقاً قُلْتُ تَنْزِيلٌ قَالَ لا تَأْوِيلٌ قُلْتُ. قَوْلُهُ لا أَمْلِكُ لَكُمْ ضَرًّا وَلا رَشَداً قَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) دَعَا النَّاسَ إِلَى وَلايَةِ عَلِيٍّ فَاجْتَمَعَتْ إِلَيْهِ قُرَيْشٌ فَقَالُوا يَا مُحَمَّدُ أَعْفِنَا مِنْ هَذَا فَقَالَ لَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَذَا إِلَى الله لَيْسَ إِلَيَّ فَاتَّهَمُوهُ وَخَرَجُوا مِنْ عِنْدِهِ فَأَنْزَلَ الله قُلْ إِنِّي لا أَمْلِكُ لَكُمْ ضَرًّا وَلا رَشَداً. قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ الله إِنْ عَصَيْتُهُ أَحَدٌ وَلَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَداً إِلا بَلاغاً مِنَ الله وَرِسَالاتِهِ فِي عَلِيٍّ قُلْتُ هَذَا تَنْزِيلٌ قَالَ نَعَمْ ثُمَّ قَالَ تَوْكِيداً وَمَنْ يَعْصِ الله وَرَسُولَهُ فِي وَلايَةِ عَلِيٍّ فَإِنَّ لَهُ نارَ جَهَنَّمَ خالِدِينَ فِيها أَبَداً قُلْتُ حَتَّى إِذا رَأَوْا ما يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ ناصِراً وَأَقَلُّ عَدَداً يَعْنِي بِذَلِكَ الْقَائِمَ وَأَنْصَارَهُ قُلْتُ وَاصْبِرْ عَلى‏ ما يَقُولُونَ قَالَ يَقُولُونَ فِيكَ وَاهْجُرْهُمْ هَجْراً جَمِيلاً. وَذَرْنِي يَا مُحَمَّدُ وَالْمُكَذِّبِينَ بِوَصِيِّكَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً قُلْتُ إِنَّ هَذَا تَنْزِيلٌ قَالَ نَعَمْ قُلْتُ لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتابَ قَالَ يَسْتَيْقِنُونَ أَنَّ الله وَرَسُولَهُ وَوَصِيَّهُ حَقٌّ قُلْتُ وَيَزْدادَ الَّذِينَ آمَنُوا إِيماناً قَالَ وَيَزْدَادُونَ بِوَلايَةِ الْوَصِيِّ إِيمَاناً قُلْتُ وَلا يَرْتابَ الَّذِينَ أُوتُوا الْكِتابَ وَالْمُؤْمِنُونَ قَالَ بِوَلايَةِ علي (عَلَيْهِ السَّلام) قُلْتُ مَا هَذَا الارْتِيَابُ قَالَ يَعْنِي بِذَلِكَ أَهْلَ الْكِتَابِ وَالْمُؤْمِنِينَ الَّذِينَ ذَكَرَ الله فَقَالَ وَلا يَرْتَابُونَ فِي الْوَلايَةِ قُلْتُ وَما هِيَ إِلا ذِكْرى‏ لِلْبَشَرِ قَالَ نَعَمْ وَلايَةُ علي (عَلَيْهِ السَّلام) قُلْتُ إِنَّها لاحْدَى الْكُبَرِ قَالَ الْوَلايَةُ قُلْتُ لِمَنْ شاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ قَالَ مَنْ تَقَدَّمَ إِلَى وَلايَتِنَا أُخِّرَ عَنْ سَقَرَ وَمَنْ تَأَخَّرَ عَنَّا تَقَدَّمَ إِلَى سَقَرَ إِلا أَصْحابَ الْيَمِينِ قَالَ هُمْ وَالله شِيعَتُنَا قُلْتُ لَمْ نَكُ مِنَ الْمُصَلِّينَ قَالَ إِنَّا لَمْ نَتَوَلَّ وَصِيَّ مُحَمَّدٍ وَالاوْصِيَاءَ مِنْ بَعْدِهِ وَلا يُصَلُّونَ عَلَيْهِمْ قُلْتُ فَما لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ قَالَ عَنِ الْوَلايَةِ مُعْرِضِينَ قُلْتُ كَلا إِنَّها تَذْكِرَةٌ قَالَ الْوَلايَةُ قُلْتُ قَوْلُهُ يُوفُونَ بِالنَّذْرِ قَالَ يُوفُونَ لله بِالنَّذْرِ الَّذِي أَخَذَ عَلَيْهِمْ فِي الْمِيثَاقِ مِنْ وَلايَتِنَا قُلْتُ إِنَّا نَحْنُ نَزَّلْنا عَلَيْكَ الْقُرْآنَ تَنْزِيلاً قَالَ بِوَلايَةِ علي (عَلَيْهِ السَّلام) تَنْزِيلاً قُلْتُ هَذَا تَنْزِيلٌ قَالَ نَعَمْ ذَا تَأْوِيلٌ قُلْتُ إِنَّ هذِهِ تَذْكِرَةٌ قَالَ الْوَلايَةُ قُلْتُ يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ قَالَ فِي وَلايَتِنَا قَالَ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذاباً أَلِيماً أَ لا تَرَى أَنَّ الله يَقُولُ وَما ظَلَمُونا وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ قَالَ إِنَّ الله أَعَزُّ وَأَمْنَعُ مِنْ أَنْ يَظْلِمَ أَوْ يَنْسُبَ نَفْسَهُ إِلَى ظُلْمٍ وَلَكِنَّ الله خَلَطَنَا بِنَفْسِهِ فَجَعَلَ ظُلْمَنَا ظُلْمَهُ وَوَلايَتَنَا وَلايَتَهُ ثُمَّ أَنْزَلَ بِذَلِكَ قُرْآناً عَلَى نَبِيِّهِ فَقَالَ وَما ظَلَمْناهُمْ وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ قُلْتُ هَذَا تَنْزِيلٌ قَالَ نَعَمْ قُلْتُ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ قَالَ يَقُولُ وَيْلٌ لِلْمُكَذِّبِينَ يَا مُحَمَّدُ بِمَا أَوْحَيْتُ إِلَيْكَ مِنْ وَلايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) أَ لَمْ نُهْلِكِ الاوَّلِينَ. ثُمَّ نُتْبِعُهُمُ الاخِرِينَ قَالَ الاوَّلِينَ الَّذِينَ كَذَّبُوا الرُّسُلَ فِي طَاعَةِ الاوْصِيَاءِ كَذلِكَ نَفْعَلُ بِالْمُجْرِمِينَ قَالَ مَنْ أَجْرَمَ إِلَى آلِ مُحَمَّدٍ وَرَكِبَ مِنْ وَصِيِّهِ مَا رَكِبَ قُلْتُ إِنَّ الْمُتَّقِينَ قَالَ نَحْنُ وَالله وَشِيعَتُنَا لَيْسَ عَلَى مِلَّةِ إِبْرَاهِيمَ غَيْرُنَا وَسَائِرُ النَّاسِ مِنْهَا بُرَآءُ قُلْتُ يَوْمَ يَقُومُ الرُّوحُ وَالْمَلائِكَةُ صَفًّا لا يَتَكَلَّمُونَ الايَةَ قَالَ نَحْنُ وَالله الْمَأْذُونُ لَهُمْ يَوْمَ الْقِيَامَةِ وَالْقَائِلُونَ صَوَاباً قُلْتُ مَا تَقُولُونَ إِذَا تَكَلَّمْتُمْ قَالَ نُمَجِّدُ رَبَّنَا وَنُصَلِّي عَلَى نَبِيِّنَا وَنَشْفَعُ لِشِيعَتِنَا فَلا يَرُدُّنَا رَبُّنَا قُلْتُ كَلا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ قَالَ هُمُ الَّذِينَ فَجَرُوا فِي حَقِّ الائِمَّةِ وَاعْتَدَوْا عَلَيْهِمْ قُلْتُ ثُمَّ يُقَالُ هذَا الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ قَالَ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ قُلْتُ تَنْزِيلٌ قَالَ نَعَمْ.

88. Ali ibn Muhammad has narrated from certain persons of our people from ibn Mahbub from Muhammad ibn al-Fudayl who has said the following. “I asked abu al-Hassan al-Madi (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “They want to put out the light of God with their mouths,. .” (61:8) (The Imam (a. s.) siad, “They want to banish Wilaya of Ali (a. s.) with their mouths) “. . but God will certainly make His light shine forever. .” (61:8) (The Imam (a. s.) said, “Allah will complete Imamat (Leadership with Divine Authority) as He said in His words. “It is He who has sent His Messenger with guidance and the true religion,. .” (61:9) The Imam (a. s.) said, “It is He Who sent His Messenger with Wilaya for the executor of his will and Wilaya is the true religion.” I then read from the Holy Quran. “. . make the true religion to stand supreme over all religions, . .” (61:9) The Imam (a. s.) said, “He will it stand supreme at the time of (the rise of al-Mahdi with Divine Authority) as Allah has said, “. . He will make the true religion to stand supreme over all religions, (Wilaya of Al-Qa’im) even though the pagans may dislike it.” (61:9). “The unbelievers refer to unbelievers in the Wilaya of Ali (a. s.)” said The Imam (a. s.). I then asked, “Is it revelation?” He replied, “These words are revelation but the others are interpretation.” I then read from the Holy Quran. “This is because they accepted the faith and then rejected. .” (63:3) The Imam (a. s.) said, “Allah, the Most Holy, the Most High, has called those who would not follow His Messenger in the matter of Wilaya hypocrites. He has considered those who reject Imamat just as those who would reject Muhammad (s. a) and to this effect He has revealed verses in the Holy Quran that read as herein below. “When the hypocrites (in the matter of Wilaya of the executor or your will, Ali (a. s.) come to you, they say, “We testify that you are the Messenger of God.” God knows that you are His Messenger. God testifies that they hypocrites (in the matters of Wilaya of Ali (a. s.) are liars ((63:1). They have chosen their oaths as a shield for them to obstruct others from the way of God (the way is the executor of the will). How terrible is what they do! ((63:2). This is because they accepted the faith (your message) and then rejected it (Wilaya of the executor of your will). God has sealed their hearts, thus, they do not have any understanding.” (63:3). The narrator has said that I then asked, “What is the meaning of ‘they do not have any understanding.” (63:3)?” The Imam (a. s.) said, “Allah has said that they do not understand your prophesy.” I then asked about the meaning of Allah’s words. “When they are told, “Come and let the Prophet of God seek forgiveness for you,. .” (63:6) The Imam (a. s.) said, “It means that when the are asked to come back to the Wilaya of Ali (a. s.) so the The Holy Prophet (s. a) would ask Allah to forgive your sins, “. . they shake their heads (Allah says) and you can see them arrogantly turning away. . “ (63:6) (from the Wilaya of Ali (a. s.) “. . arrogantly. .”. ((63:5). Allah then has reiterated His words about the fact that they know the Wilaya very well saying, “. . It is all the same whether you seek forgiveness for them or not; God will never forgive them. God does not guide the evil-doing people (63:6). The Imam (a. s.) said, “It refers to the unjust ones against the executor of your will.” I then asked the Imam (a. s.) about the meaning of the words of Allah. “Can one who walks with his head hanging down be better guided that one who walks with his head upright?” (67:22) The Imam (a. s.) said, “Allah has compared the ones who would deviate from Wilaya of Ali (a. s.) to those who walk with teir head bent down without knowing what is around them. He, on the other hand has compared to those who would acknowledge Wilaya of Ali (a. s.) with those who would walk on the straight path. Amir al-Mu’minin Ali (a. s.) is the straight path.” The narrator has said that I then asked The Imam (a. s.) about the words of Allah. “. . the Quran is certainly the word of a reverent messenger.” (69:40) The Imam (a. s.) said, “It is the words of Jibril from Allah about Wilaya of Ali (a. s.).” I then asked about the words of Allah. “It is not the word of a poet but only a few of you have faith,” (69:41) The Imam (a. s.) said, “They had said that Muhammad (s. a) is not truthful and Allah has not commanded him anything about Ali (a. s.). Allah then revealed Quran (a reading) about it. “It (Wilaya of Ali (a. s.) is a revelation from the Lord of the Universe (69:43). “Had Muhammad invented some words against Us, (69:44). We would have caught hold of him by his right hand (69:45) and cut-off his main artery.” (69:46). Then Allah has turned to Wilaya of Ali (a. s.) saying, “The Quran (Wilaya of Ali (a. s.) is certainly a reminder for the (worlds) pious ones (69:48). We certainly know that some of you have rejected it (69:49) and (on the Day of Judgment) this (Wilaya of Ali (a. s.) will be a great source of regret for the unbelievers (69:50). This (Wilaya of Ali (a. s.) is the Truth beyond any doubt (69:51). (Muhammad), glorify the name of your Lord, the Great One.” (69:52) Allah has said, “Thank your Lord, the Great, Who has granted you this distinction.” The narrator has said that I then asked The Imam (a. s.) about the words of Allah. “Now that we have listened to the guidance, we believe in it.. .” (72:13) The Imam (a. s.) said, “Guidance is Wilaya of Ali (a. s.). We have established faith in our guardian and those who would do so ‘. . Whoever believes in his Lord does not need to fear loss or oppression.” (72:13) I then asked, “Is it of the revealed words of Allah?” He said, “No, it is interpretation.” I then asked him about the words of Allah. “Say, “I do not possess any power to harm or benefit you.” (72:21) The Imam (a. s.) said, “the Messenger of Allah called people to acknowledge Wilaya of Ali (a. s.). Quraysh came to him and said, “O Muhammad, “Absolve us from such acknowledgment.” The Messenger of Allah said, “It is not from me but it is up to Allah.” They accused him and left him. Allah then revealed this reading. ““Say, “I do not possess any power to harm or benefit you. (72:21) Say, “No one can protect me from God, (if I would disobey Him) nor can I find any place of refuge but with him (72:22). My only (means of protection) is to convey the message of God (about Ali (a. s.).. .” (72:23) I then asked, “Is it the revealed words of Allah?” He said, “Yes, it is the revealed word of Allah.” Allah has said to place more emphasis, “. . Whoever disobeys God and His Messenger (in the matters of Wilaya of Ali (a. s.) will go to hell, wherein he will live forever.” (72:23) I then read the words of Allah. “. . until the unbelievers witness that with which they have been threatened, they will then know whose helpers are weaker and fewer in number.” (72:24) It is a reference to the rise of al-Mahdi with Divine Authority and his supporters).” I then read the words of Allah. “ Bear patiently whatever they say,. .” (73:10) The Imam (a. s.) said, “They say, ‘. . and leave them to distance from them in an honorable manner.” (73:10) “Leave (O Muhammad) the prosperous unbelievers (in Wilaya of Ali (a. s.) to Me and give them respite for a little while;” (73:11) I then asked him, “Is it the revealed words of Allah?” He said, “Yes, it is.” I then read the words of Allah. “It gives more certainty to the people of the Book. .” (74:31) The Imam (a. s.) said, “They become certain that Allah, Hid Messenger and the executor of his will are true.” I then read, ‘. . and strengthens the faith of the believers.. . “ (74:31) The Imam (a. s.) said, “Wilaya of Ali (a. s.) strengthens their faith.” I then read the words of Allah. “. . The people of the Book and the believers have no doubt about it.. .” (74:31) The Imam (a. s.) said, “They have no doubts in the Wilaya of Ali (a. s.).” I then asked, “What is this doubt?” He said, “people of the Book and the believers that Allah has mentioned are meant thereby. He said that they do not doubt the Wilaya of Ali (a. s.).” I then read the words of Allah. “. . This parable is a reminder for mankind.” (74:31) The Imam (a. s.) said, “Yes, it the Wilaya of Ali (a. s.).” “. . it is certainly one of the two great things.” (74:35) The Imam (a. s.) said. “It is the Wilaya of Ali (a. s.).” I then read the words of Allah. “. whether one steps forward to embrace the faith or one turns away from it.” (74:37) The Imam (a. s.) one who would step forwards to our Wilaya he would step away from Hell and one who would step away from our Wilaya he would step closer to Hell.” I then read the words of Allah. “. . except the people of the right hand.” (74:39) The Imam (a. s.) said, “They, by Allah, are our Shi‘a (followers).” I then read the words of Allah. “. . We did not pray,” (74:43) The Imam (a. s.) said, “It refers to their saying, “We did not believe in Wilaya of Ali (a. s.) and the Imams after him and would offer the special greeting for them.” I then read the words of Allah. “. . Why do they run away from guidance,” (74:49) The Imam (a. s.) said, “It means running away from our Wilaya.” I then read the words of Allah. “There is no doubt that it is a guide.” (74:54) The Imam (a. s.) said, “It refers to Wilaya of Ali (a. s.).” I then read the words of Allah. “The servants of God fulfill their vows. .” (76:7) The Imam (a. s.) said, “They fulfill the vow and covenant that they had made to acknowledge our Wilaya.” I then read the words of Allah. “(Muhammad), We have revealed the Quran to you in gradual steps.” (76:23) The Imam (a. s.) said, “It means, revealed with Wilaya of Ali (a. s.).” I then asked, “Is it of the revealed words of Allah ?” He said, “Yes, with interpretation.” I then read the words of Allah. “This (chapter) is a reminder. . .”.(76:29) The Imam (a. s.) said, “It is a reminder of Wilaya .” I then read the words of Allah. “He admits to His mercy whomever He wants.. .” (76:31) The Imam (a. s.) said, “He admits in our Wilaya.” The Imam (a. s.) said, “. . For the unjust He has prepared a painful punishment.” (76:31) Consider that Allah has said, “They (children of Israel) did not wrong Us but wronged themselves. (2:57) The Imam (a. s.) said, “Allah is far glorious than to do injustice or ascribe injustice to His-self. However, Allah has confuse us with His-self, thus, He has called injustice to us as injustice to His-self and our Wilaya as His own Wilaya and guardianship. About this matter He revealed Quran (a reading) to His Prophet that reads. “We did not do any wrong to them but they wronged themselves. (16:118) I then asked, “Is it the revealed word of Allah ?” He said, “Yes, it is.” I then read the words of Allah. “On that day, woe will be to those who have rejected God’s revelations!” (77:15) (The Imam (a. s.) said, “Allah has said, “O Muhammad, woe is to those who reject what I have revealed about the Wilaya of Ali ibn abu Talib (a. s.).” “Did We not destroy the ancient people (77:16) and make others settle after them in their land? (77:17). The Imam (a. s.) said, “The ancient people are those who refused to obey the prophets about the executors of their will. “Thus do We deal with the sinful ones.” (77:18) The Imam (a. s.) said, “It refers to those who sinned in the matters of Ahl al-Bayt (family) of Muhammad (s. a) and did to them what they did.” I then read the words of Allah. “The pious ones . .” (77:41) The Imam (a. s.) said, “By Allah, only we and our Shi‘a (followers) follow truly the religion of Abraham/Ibrahim. Other people have no relationship with it.” I then read the words of Allah. “On that day, the Spirit and the angels who stand in lines will not speak . .” (78:38) The Imam (a. s.) said, “We, by Allah, on the Day of judgment will the permission to speak the truth.” I asked him, “What will you say when you will speak?” The Imam (a. s.) said, “We will praise our Lord, greet our The Holy Prophet (s. a) and intercede for our Shi‘a Our Lord will not reject our request.” I then read the words of Allah. “the records of the sinner’s deeds are in Sij4 n.” (83:7) The Imam (a. s.) said, “They are the ones who did injustice to the Imams and treated them with hostility.” I then read the words of Allah. “. . This is what you had called a lie.” (83:17) The Imam (a. s.) said, “It refers to Amir al-Mu’minin Ali (a. s.).” I then asked, “Is it the revealed word of Allah ?” The Imam (a. s.) said, “yes, it is.”

Enlightening Points Deduced from the Holy Quran about Leadership with Divine Authority) - Hadith 2638

89ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكاً قَالَ يَعْنِي بِهِ وَلايَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قُلْتُ وَنَحْشُرُهُ يَوْمَ الْقِيامَةِ أَعْمى‏ قَالَ يَعْنِي أَعْمَى الْبَصَرِ فِي الاخِرَةِ أَعْمَى الْقَلْبِ فِي الدُّنْيَا عَنْ وَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ وَهُوَ مُتَحَيِّرٌ فِي الْقِيَامَةِ يَقُولُ لِمَ حَشَرْتَنِي أَعْمى‏ وَقَدْ كُنْتُ بَصِيراً قالَ كَذلِكَ أَتَتْكَ آياتُنا فَنَسِيتَها قَالَ الايَاتُ الائِمَّةُ (عَلَيْهم السَّلام) فَنَسِيتَها وَكَذلِكَ الْيَوْمَ تُنْسى‏ يَعْنِي تَرَكْتَهَا وَكَذَلِكَ الْيَوْمَ تُتْرَكُ فِي النَّارِ كَمَا تَرَكْتَ الائِمَّةَ (عليهم السلم) فَلَمْ تُطِعْ أَمْرَهُمْ وَلَمْ تَسْمَعْ قَوْلَهُمْ قُلْتُ وَكَذلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِ‏آياتِ رَبِّهِ وَلَعَذابُ الاخِرَةِ أَشَدُّ وَأَبْقى‏ قَالَ يَعْنِي مَنْ أَشْرَكَ بِوَلايَةِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) غَيْرَهُ وَلَمْ يُؤْمِنْ بِ‏آيَاتِ رَبِّهِ وَتَرَكَ الائِمَّةَ مُعَانَدَةً فَلَمْ يَتَّبِعْ آثَارَهُمْ وَلَمْ يَتَوَلَّهُمْ قُلْتُ الله لَطِيفٌ بِعِبادِهِ يَرْزُقُ مَنْ يَشاءُ قَالَ وَلايَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قُلْتُ مَنْ كانَ يُرِيدُ حَرْثَ الاخِرَةِ قَالَ مَعْرِفَةُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةِ نَزِدْ لَهُ فِي حَرْثِهِ قَالَ نَزِيدُهُ مِنْهَا قَالَ يَسْتَوْفِي نَصِيبَهُ مِنْ دَوْلَتِهِمْ وَمَنْ كانَ يُرِيدُ حَرْثَ الدُّنْيا نُؤْتِهِ مِنْها وَما لَهُ فِي الاخِرَةِ مِنْ نَصِيبٍ قَالَ لَيْسَ لَهُ فِي دَوْلَةِ الْحَقِّ مَعَ الْقَائِمِ نَصِيبٌ.

89. Muhammad ibn Yahya has narrated from Salma ibn al-Khattab from al-Husayn ibn ‘Abd al-Rahman from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a. s.) about the words of Allah, the Most Majestic, the Most gracious. “Whoever ignores My guidance will live a woeful life. .” (20:124) The Imam (a. s.) said, “It means ignoring Wilaya of Ali (a. s.).” I then read the words of Allah. “. . and will be brought in Our presence blind on the Day of Judgment.” (20:124) The Imam (a. s.) said, “It means blind of eyes in the next life and blind of heart towards Wilaya of Amir al-Mu’minin Ali (a. s.) in this life.” The Imam (a. s.) said, “He will be confused on the Day of Judgment and will ask, “. . He will say, “My Lord, why have you brought me back to life blind; before I could see?” (20:125). The Lord will say, “This is true. But just as you forgot Our revelations that had come to you, so, also, are you forgotten on this day.” (20:126) The Imam (a. s.) said, “ ‘revelations’ means Imams (a. s.) that you rejected so also you are rejected and left to the fire today. You did not obey their commands and did not listened to their words.” I then read the words of Allah. “Thus We recompense those who are unjust and have no faith in Our revelations. The torment in the life to come will be more severe and last longer.” (20:127) The Imam (a. s.) said, “It refers to those who accept others as partners of Amir al-Mu’minin Ali (a. s.) in the matters of Wilaya and have no faith in the revelations of his Lord and have left the Imams (a. s.) on account of hostility who have not followed their teachings and have not acknowledged their Wilaya (Leadership with Divine Authority).” I then read the words of Allah. “God is kind to His servants. He gives sustenance to whomever He wants. . .” (42:19) The Imam (a. s.) said, “ ‘Sustenance’ is the Wilaya of Ali (a. s.).” I then read the words of Allah. “We shall increase the harvest of those who seek a good harvest in the life hereafter. .” (42:20) The Imam (a. s.) said, “It is the recognition of Amir al-Mu’minin Ali (a. s.) and the Imams from which the receive additional gains.” “. However, those who want to have their harvest in this life will be given it but will have no share in the hereafter.” (42:20) The Imam (a. s.) said, “They will have no share in government of truth at the time of Al-Qa’im, the one who will rise with Divine Authority).”

حسن أو موقوف

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2639

1ـ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ وَعَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله أَخَذَ مِيثَاقَ شِيعَتِنَا بِالْوَلايَةِ وَهُمْ ذَرٌّ يَوْمَ أَخَذَ الْمِيثَاقَ عَلَى الذَّرِّ وَالاقْرَارَ لَهُ بِالرُّبُوبِيَّةِ وَلِمُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِالنُّبُوَّةِ.

1. Muhammad ibn ya‘qub al-Kulayni has narrated from Muhammad ibn al-Hassan and Ali ibn Muhammad from Sahl ibn Ziyad from ibn Mahbub from ibn Al-Ri’ab from Bukayr ibn ‘A‘yan who has said the following. “Abu Ja‘far (a. s.) used to say, “Allah made our Shi‘a (followers) to acknowledge our Wilaya Leadership with Divine Authority) when they were only in the realm of small particles. It was the day when Allah made the small particles to acknowledge Him as the Lord and Muhammad (sw) as His prophet.”

ضعيف على المشهور

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2640

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) وَعَنْ عُقْبَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خَلَقَ الْخَلْقَ فَخَلَقَ مَا أَحَبَّ مِمَّا أَحَبَّ وَكَانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِينَةِ الْجَنَّةِ وَخَلَقَ مَا أَبْغَضَ مِمَّا أَبْغَضَ وَكَانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِينَةِ النَّارِ ثُمَّ بَعَثَهُمْ فِي الظِّلالِ فَقُلْتُ وَأَيُّ شَيْ‏ءٍ الظِّلالُ قَالَ أَ لَمْ تَرَ إِلَى ظِلِّكَ فِي الشَّمْسِ شَيْ‏ءٌ وَلَيْسَ بِشَيْ‏ءٍ ثُمَّ بَعَثَ الله فِيهِمُ النَّبِيِّينَ يَدْعُونَهُمْ إِلَى الاقْرَارِ بِالله وَهُوَ قَوْلُهُ وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ الله ثُمَّ دَعَاهُمْ إِلَى الاقْرَارِ بِالنَّبِيِّينَ فَأَقَرَّ بَعْضُهُمْ وَأَنْكَرَ بَعْضُهُمْ ثُمَّ دَعَاهُمْ إِلَى وَلايَتِنَا فَأَقَرَّ بِهَا وَالله مَنْ أَحَبَّ وَأَنْكَرَهَا مَنْ أَبْغَضَ وَهُوَ قَوْلُهُ فَما كانُوا لِيُؤْمِنُوا بِما كَذَّبُوا بِهِ مِنْ قَبْلُ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) كَانَ التَّكْذِيبُ ثَمَّ.

2. Muhammad ibn Yahya has narrated from from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il ibn Bazi‘ from Salih ibn ‘Uqba from ‘Abdallah ibn Muhammad al-Ja‘fari from abu Ja‘far (a. s.) and ‘Uqba from abu Ja‘far (a. s.) who has said the following. “Allah created the creatures. He created whatever He loved from whatever He loved. The most beloved to Him He created from the clay of paradise. He created whatever He disliked from whatever He disliked. Thus, the most disliked to Him He created from the clay of fire. Then He sent them to the shadow.” I asked him, “What is the shadow?” The Imam (a. s.) said, “Have you not seen your own shadow in the sun that when look at it is nothing. Allah then sent to them the prophets who called them to acknowledge Allah as the creator. This is the meaning of His words. “(Muhammad), if you ask them, “Who had created them (idols)?” They will certainly say, “God has created them.. .”? (43:87) Then He called them to acknowledge the prophets. Some of them acknowledged and other did not acknowledge. Then He called them to acknowledge our Wilaya. Those whom He loved, by Allah, acknowledged and those whom He disliked did not acknowledge as He has said, “However, how could the people believe what they had previously called lies?. .” (10:74) Abu Ja‘far (a. s.) then said, “Refusal to acknowledge was then and there.”

ضعيف

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2641

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ وَلايَتُنَا وَلايَةُ الله الَّتِي لَمْ يَبْعَثْ نَبِيّاً قَطُّ إِلا بِهَا.

3. Muhammad b. Yahya has narrated from Salama b. al-Khattab from Ali b. Sayf from al-‘Abbas b. ‘Amir from Ahmad b. Rizq al-Ghumushani from Muhammad b. ‘Abd al-Rahman from Abi ‘Abdillah (a. s.) who has said the following: “Our Wilaya is the Wilaya of Allah without which no prophet was ever sent.”

كالسابق

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2642

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الاعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَا مِنْ نَبِيٍّ جَاءَ قَطُّ إِلا بِمَعْرِفَةِ حَقِّنَا وَتَفْضِيلِنَا عَلَى مَنْ سِوَانَا.

4. Mohammad b. Yahya from Abdullah b. Mohammad b. ‘Isa from Mohammad b. Abdul Hamid from Yunus b. Ya’qub, from ‘Abdul A‘la who said: I heard Aba 'Abdillah (a. s) saying: "There has never been a prophet who came except with the knowledge of our rights and our preeminence over others."

مجهول

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2643

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ وَالله إِنَّ فِي السَّمَاءِ لَسَبْعِينَ صَفّاً مِنَ الْمَلائِكَةِ لَوِ اجْتَمَعَ أَهْلُ الارْضِ كُلُّهُمْ يُحْصُونَ عَدَدَ كُلِّ صَفٍّ مِنْهُمْ مَا أَحْصَوْهُمْ وَإِنَّهُمْ لَيَدِينُونَ بِوَلايَتِنَا.

5. Muhammad b. Yahya, from Ahmad b. Muhammad b. ‘Isa from Muhammad b. Isma'il b. Bazi‘, from Muhammad b. al-Fudayl, from Abu al-Sabbah al-Kinanii from Abu Ja'far (a. s) who said: I heard him say: “By Allah, there are seventy rows of angels in the sky. If all the people on Earth were to gather, they could not count the number of each row of angels, and indeed, they believe in our Wilayah.”

كالسابق

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2644

6ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ وَلايَةُ علي (عَلَيْهِ السَّلام) مَكْتُوبَةٌ فِي جَمِيعِ صُحُفِ الانْبِيَاءِ وَلَنْ يَبْعَثَ الله رَسُولاً إِلا بِنُبُوَّةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَوَصِيِّهِ عَلِيٍّ (عَلَيْهِ السَّلام)

6. Muhammad, from Ahmad b. Muhammad, from Ibn Mahboub, from Muhammad b. al-Fudayl, from Abu al-Hasan (a. s) who said. “The Wilayah of Ali (a. s) is written in all the scriptures of the prophets, and Allah has never sent a messenger except with the prophethood of Muhammad ﷺ and the succession of Ali (a. s).”

ضعيف

Notable Points and Comprehensive Ahadith about Wilaya (Leadership with Divine Authority) - Hadith 2645

7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ قَالَ حَدَّثَنَا يُونُسُ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ نَصَبَ عَلِيّاً (عَلَيْهِ السَّلام) عَلَماً بَيْنَهُ وَبَيْنَ خَلْقِهِ فَمَنْ عَرَفَهُ كَانَ مُؤْمِناً وَمَنْ أَنْكَرَهُ كَانَ كَافِراً وَمَنْ جَهِلَهُ كَانَ ضَالاً وَمَنْ نَصَبَ مَعَهُ شَيْئاً كَانَ مُشْرِكاً وَمَنْ جَاءَ بِوَلايَتِهِ دَخَلَ الْجَنَّةَ.

7. Al-Hussein b. Muhammad, from Mu‘alla b. Muhammad, from Muhammad b. Jumhoor who said: Yunus narrated to us from Hammad b. Uthman from Al-Fudayl b. Yasar from Abu Ja'far (a. s) who said: "Indeed, Allah, Mighty and Majestic, appointed Ali (a. s) as a sign between Him and His creation. Whoever acknowledges him is a believer, and whoever denies him is an unbeliever. Whoever is ignorant of him is misguided, and whoever who sets up something alongside him is a polytheist. Whoever comes with his Wilayah will enter Paradise."

ضعيف

The Imams (a.s.) know their friends and that they are the in charge of their affairs - Hadith 2646

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ رَجُلاً جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَهُوَ مَعَ أَصْحَابِهِ فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ لَهُ أَنَا وَالله أُحِبُّكَ وَأَتَوَلاكَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) كَذَبْتَ قَالَ بَلَى وَالله إِنِّي أُحِبُّكَ وَأَتَوَلاكَ فَكَرَّرَ ثَلاثاً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) كَذَبْتَ مَا أَنْتَ كَمَا قُلْتَ إِنَّ الله خَلَقَ الارْوَاحَ قَبْلَ الابْدَانِ بِأَلْفَيْ عَامٍ ثُمَّ عَرَضَ عَلَيْنَا الْمُحِبَّ لَنَا فَوَ الله مَا رَأَيْتُ رُوحَكَ فِيمَنْ عُرِضَ فَأَيْنَ كُنْتَ فَسَكَتَ الرَّجُلُ عِنْدَ ذَلِكَ وَلَمْ يُرَاجِعْهُ. وَفِي رِوَايَةٍ أُخْرَى قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَانَ فِي النَّارِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Salih ibn Sahl from abu ‘Abdallah (a. s.) the following. “A man came to Amir al-Mu’minin Ali (a. s.) when he was in the company of his companions. The man offered greetings and said, “By Allah, I love you and acknowledge your Wilaya (Leadership with Divine Authority).” Amir al-Mu’minin Ali (a. s.) said to him, “What you say is not true.” He said, “Yes, by Allah, I love you and acknowledge your Wilaya. He repeated it three times.” Amir al-Mu’minin Ali (a. s.) said, “What you say is not true. You are not what you say you are. Allah created the spirits two thousand years before creating the bodies. He then presented to us those who love us. By Allah, I did not see your spirit among those presented to us. Where were you.” The man remained silent and did not talk back.” In an other hadith it is said that abu ‘Abdallah (a. s.) said, “He was in thefire.”

ضعيف

The Imams (a.s.) know their friends and that they are the in charge of their affairs - Hadith 2647

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّا لَنَعْرِفُ الرَّجُلَ إِذَا رَأَيْنَاهُ بِحَقِيقَةِ الايمَانِ وَحَقِيقَةِ النِّفَاقِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Sa‘id from ‘Amr ibn Maymun from ‘Ammar ibn Marwan from Jabir from abu Ja‘far (a. s.) who has said the following. “We know men when we see them through the reality of faith and the reality of hypocrisy.”

مختلف فيه

The Imams (a.s.) know their friends and that they are the in charge of their affairs - Hadith 2648

3ـ أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الامَامِ فَوَّضَ الله إِلَيْهِ كَمَا فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ فَقَالَ نَعَمْ وَذَلِكَ أَنَّ رَجُلاً سَأَلَهُ عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا وَسَأَلَهُ آخَرُ عَنْ تِلْكَ الْمَسْأَلَةِ فَأَجَابَهُ بِغَيْرِ جَوَابِ الاوَّلِ ثُمَّ سَأَلَهُ آخَرُ فَأَجَابَهُ بِغَيْرِ جَوَابِ الاوَّلَيْنِ ثُمَّ قَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَعْطِ بِغَيْرِ حِسابٍ وَهَكَذَا هِيَ فِي قِرَاءَةِ علي (عَلَيْهِ السَّلام) قَالَ قُلْتُ أَصْلَحَكَ الله فَحِينَ أَجَابَهُمْ بِهَذَا الْجَوَابِ يَعْرِفُهُمُ الامَامُ قَالَ سُبْحَانَ الله أَ مَا تَسْمَعُ الله يَقُولُ إِنَّ فِي ذلِكَ لاياتٍ لِلْمُتَوَسِّمِينَ وَهُمُ الائِمَّةُ وَإِنَّها لَبِسَبِيلٍ مُقِيمٍ لا يَخْرُجُ مِنْهَا أَبَداً ثُمَّ قَالَ لِي نَعَمْ إِنَّ الامَامَ إِذَا أَبْصَرَ إِلَى الرَّجُلِ عَرَفَهُ وَعَرَفَ لَوْنَهُ وَإِنْ سَمِعَ كَلامَهُ مِنْ خَلْفِ حَائِطٍ عَرَفَهُ وَعَرَفَ مَا هُوَ إِنَّ الله يَقُولُ وَمِنْ آياتِهِ خَلْقُ السَّماواتِ وَالارْضِ وَاخْتِلافُ أَلْسِنَتِكُمْ وَأَلْوانِكُمْ إِنَّ فِي ذلِكَ لاياتٍ لِلْعالِمِينَ وَهُمُ الْعُلَمَاءُ فَلَيْسَ يَسْمَعُ شَيْئاً مِنَ الامْرِ يَنْطِقُ بِهِ إِلا عَرَفَهُ نَاجٍ أَوْ هَالِكٌ فَلِذَلِكَ يُجِيبُهُمْ بِالَّذِي يُجِيبُهُمْ.

3. Ahmad ibn Idris and Muhammad ibn Yahya havenarrated from al-Hassan ibn Ali al-Kufi from ‘Ubays ibn Hisham from ‘Abdallah ibn Sulayman who has said the following. “I asked abu ‘Abdallah (a. s.) about the Imam. Has Allah made him the in charge of the and in full control (over the affairs of the people) as Sulayman ibn Dawud was?” The Imam (a. s.) said, “Yes, he is given control. It is because a man asked him a question and he gave the answer. Another person asked the same question and he gave him a different answer (although the question was the same). A third person asked him the same question and he gave an answer that was different from both the previous answers. Then he said, “This is Our gift to you so give them away free or keep them as you like.” (38:39). This is charity from us enjoy it with thanks or ( give to others) without being questioned. This is according to Imam Ali’s recitation.” The narrator has said that I said to him, “May Allah grant you well being, when the he gives such answers does the Imam know them?” The Imam (a. s.) said, “Glory belongs to Allah. Have you not heard Allah words? “ In this there is evidence (of the Truth) for the discreet ones. (15:75) (Such people are the Imams (a. s.) That town lies on a road which still exists (15:76) (It will remain there for ever).” Then The Imam (a. s.) said to me, “Yes, when the Imam look at a person he recognizes him and his color. On hearing his words even from behind the wall he recognizes him and what he is. Allah has said, “Other evidence of His existence are the creation of the heavens and the earth and the differences of languages and colors. In this there is evidence (of the truth) for the worlds (mankind).” (30:22) The Imams are the scholars. Whatever they would hear that is spoken they recognize it, the one who has received salvation or one who is destroyed. For this reason they answer them as they answer them.”

مجهول كالحسن

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2649

وُلِدَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاثْنَتَيْ عَشْرَةَ لَيْلَةً مَضَتْ مِنْ شَهْرِ رَبِيعٍ الاوَّلِ فِي عَامِ الْفِيلِ يَوْمَ الْجُمُعَةِ مَعَ الزَّوَالِ وَرُوِيَ أَيْضاً عِنْدَ طُلُوعِ الْفَجْرِ قَبْلَ أَنْ يُبْعَثَ بِأَرْبَعِينَ سَنَةً وَحَمَلَتْ بِهِ أُمُّهُ فِي أَيَّامِ التَّشْرِيقِ عِنْدَ الْجَمْرَةِ الْوُسْطَى وَكَانَتْ فِي مَنْزِلِ عَبْدِ الله بْنِ عَبْدِ الْمُطَّلِبِ وَوَلَدَتْهُ فِي شِعْبِ أَبِي طَالِبٍ فِي دَارِ مُحَمَّدِ بْنِ يُوسُفَ فِي الزَّاوِيَةِ الْقُصْوَى عَنْ يَسَارِكَ وَأَنْتَ دَاخِلُ الدَّارِ وَقَدْ أَخْرَجَتِ الْخَيْزُرَانُ ذَلِكَ الْبَيْتَ فَصَيَّرَتْهُ مَسْجِداً يُصَلِّي النَّاسُ فِيهِ وَبَقِيَ بِمَكَّةَ بَعْدَ مَبْعَثِهِ ثَلاثَ عَشْرَةَ سَنَةً ثُمَّ هَاجَرَ إِلَى الْمَدِينَةِ وَمَكَثَ بِهَا عَشْرَ سِنِينَ ثُمَّ قُبِضَ (عَلَيْهِ السَّلام) لاثْنَتَيْ عَشْرَةَ لَيْلَةً مَضَتْ مِنْ رَبِيعٍ الاوَّلِ يَوْمَ الاثْنَيْنِ وَهُوَ ابْنُ ثَلاثٍ وَسِتِّينَ سَنَةً وَتُوُفِّيَ أَبُوهُ عَبْدُ الله بْنُ عَبْدِ الْمُطَّلِبِ بِالْمَدِينَةِ عِنْدَ أَخْوَالِهِ وَهُوَ ابْنُ شَهْرَيْنِ وَمَاتَتْ أُمُّهُ آمِنَةُ بِنْتُ وَهْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبٍ وَهُوَ (عَلَيْهِ السَّلام) ابْنُ أَرْبَعِ سِنِينَ وَمَاتَ عَبْدُ الْمُطَّلِبِ وَلِلنَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَحْوُ ثَمَانِ سِنِينَ وَتَزَوَّجَ خَدِيجَةَ وَهُوَ ابْنُ بِضْعٍ وَعِشْرِينَ سَنَةً فَوُلِدَ لَهُ مِنْهَا قَبْلَ مَبْعَثِهِ (عَلَيْهِ السَّلام) الْقَاسِمُ وَرُقَيَّةُ وَزَيْنَبُ وَأُمُّ كُلْثُومٍ وَوُلِدَ لَهُ بَعْدَ الْمَبْعَثِ الطَّيِّبُ وَالطَّاهِرُ وَفَاطِمَةُ (عليها السلام) وَرُوِيَ أَيْضاً أَنَّهُ لَمْ يُولَدْ بَعْدَ الْمَبْعَثِ إِلا فَاطِمَةُ (عليها السلام) وَأَنَّ الطَّيِّبَ وَالطَّاهِرَ وُلِدَا قَبْلَ مَبْعَثِهِ وَمَاتَتْ خَدِيجَةُ (عليها السلام) حِينَ خَرَجَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الشِّعْبِ وَكَانَ ذَلِكَ قَبْلَ الْهِجْرَةِ بِسَنَةٍ وَمَاتَ أَبُو طَالِبٍ بَعْدَ مَوْتِ خَدِيجَةَ بِسَنَةٍ فَلَمَّا فَقَدَهُمَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) شَنَأَ الْمُقَامَ بِمَكَّةَ وَدَخَلَهُ حُزْنٌ شَدِيدٌ وَشَكَا ذَلِكَ إِلَى جَبْرَئِيلَ (عَلَيْهِ السَّلام) فَأَوْحَى الله تَعَالَى إِلَيْهِ اخْرُجْ مِنَ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا فَلَيْسَ لَكَ بِمَكَّةَ نَاصِرٌ بَعْدَ أَبِي طَالِبٍ وَأَمَرَهُ بِالْهِجْرَةِ.

The Holy Prophet (sw) was born on the twelfth of the month of Rabi‘ al-Awwal, in the year of the Elephant on a Friday at noon. Also it is narrated that it was at dawn forty years before his receiving Divine messages. His mother conceived with him on the days of Tashriq (11, 12, 13) of dhul Hajj near the middle Jamara (a pillar of stones) and she was in the house of ‘Abdallah ibn ‘Abd al-Muttalib. She gave birth in the Sha‘b of abu Talib (a. s.) in the house of Muhammad ibn Yusuf at the left far corner of the house as you would enter. al-Khayzuran made that house into a mosque and people use for prayers. <br>After receiving Divine commands to work as the Messenger of Allah he remained in Makka for thirteen years. Thereafter he migrated to Madina wherein he lived for ten years. He passed away on Monday the twelfth of the month of Rabi‘ al-Awwal at the age of sixty-three. His father ‘Abdallah ibn ‘Abd al-Muttalib died in Madina among his maternal uncles when he (Muhammad) was only two months old. His mother, ’Amina daughter of Wahab ibn ‘Abd Manaf, ibn Zuhra ibn Kilab ibn Murra ibn Ka‘b ibn Luway ibn Ghalib, died when he was a boy of four years old. ‘Abd al-Muttalib died when the Prophet (sw) was about eight years old. He married Khadija when he was twenty and some years old. <br>So, before his public prophethood (AS), he had the following children from her: al-Qasim, Ruqayyah, Zainab, and Umm Kulthum. After the public prophethood, he had al-Tayyib, al-Tahir, and Fatimah (SA). It is also narrated that only Fatimah (SA) was born after the Prophethood and that al-Tayyib and al-Tahir were born before his Prophethood. Khadija (SA) died at the time the Holy Prophet (s. a.) came out of Sha‘b of Abu Talib. <br>This was one year before his migration to Madina. Abu Talib died one year after the death of Khadija. When the Messenger of Allah lost these two people it became very difficult for him to live in Makka. He became extremely sad and complained to Jibril (a. s.). Allah then sent him the message to leave the town of the unjust people because after Abu Talib there is no one in Makka to support you. He was commanded to migrate.

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2650

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ أَخِي حَمَّادٍ الْكَاتِبِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الله قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) سَيِّدَ وُلْدِ آدَمَ فَقَالَ كَانَ وَالله سَيِّدَ مَنْ خَلَقَ الله وَمَا بَرَأَ الله بَرِيَّةً خَيْراً مِنْ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

1. Muhammad b. Yahya has narrated from Ahmad b. Muhammad from Ibn Fadhal from ‘Abdallah ibn Muhammad, son of the brother of Hammad al-Katib from Al-Husayn b. ‘Abdallah who has said the following: “Once I asked Abu ‘Abdallah (AS), ‘Was the Messenger of Allah the master of the children of Adam?’ The Imam (AS) said, ‘By Allah, he was the master of all whom Allah has created. Allah has not created any creature better than Muhammad (SAW).”

مجهول

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2651

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَذَكَرَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا بَرَأَ الله نَسَمَةً خَيْراً مِنْ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه)

2. Muhammad b. Yahya from Ahmad ibn Muhammad from al-Hajjal from Hammad from Abu ‘Abdallah (a. s.) who said the following: When mentioning the Messenger of Allah (sw) he said, “Amir al-Mu’minin Ali (a. s.) has said, “Allah has not created any creature better than Muhammad (sw).”

صحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2652

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عِيسَى وَمُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ الله تَبَارَكَ وَتَعَالَى يَا مُحَمَّدُ إِنِّي خَلَقْتُكَ وَعَلِيّاً نُوراً يَعْنِي رُوحاً بِلا بَدَنٍ قَبْلَ أَنْ أَخْلُقَ سَمَاوَاتِي وَأَرْضِي وَعَرْشِي وَبَحْرِي فَلَمْ تَزَلْ تُهَلِّلُنِي وَتُمَجِّدُنِي ثُمَّ جَمَعْتُ رُوحَيْكُمَا فَجَعَلْتُهُمَا وَاحِدَةً فَكَانَتْ تُمَجِّدُنِي وَتُقَدِّسُنِي وَتُهَلِّلُنِي ثُمَّ قَسَمْتُهَا ثِنْتَيْنِ وَقَسَمْتُ الثِّنْتَيْنِ ثِنْتَيْنِ فَصَارَتْ أَرْبَعَةً مُحَمَّدٌ وَاحِدٌ وَعَلِيٌّ وَاحِدٌ وَالْحَسَنُ وَالْحُسَيْنُ ثِنْتَانِ ثُمَّ خَلَقَ الله فَاطِمَةَ مِنْ نُورٍ ابْتَدَأَهَا رُوحاً بِلا بَدَنٍ ثُمَّ مَسَحَنَا بِيَمِينِهِ فَأَفْضَى نُورَهُ فِينَا.

3. Ahmad ibn Idris has narrated from Al-Husayn ibn ‘Abdallah from Muhammad ibn ‘Isa and Muhammad ibn ‘Abdallah from Ali ibn Hadid from Murazim from Abu ‘Abdallah (AS) who has said the following: “Allah, the Most Holy, the Most High, has said, ‘O Muhammad I have created you and Ali a light, a spirit, without body before I created My heavens, My earth, My Throne, and My ocean. You continued to acknowledge Me as your Lord and speak of My glory. I then collected the spirits of both of you and made it one spirit. This spirit continued to speak of My Glory, My Holiness and acknowledge Me as the Lord. I then divided it into two and two which became four: one Muhammad, one Ali, Al-Hassan and Al-Husayn, the other two. Then Allah created Fatima (sa) from the spirit that was created first without a body. He then wiped us with his right hand to allow his light to reach us all.

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2653

4ـ أَحْمَدُ عَنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ أَوْحَى الله تَعَالَى إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنِّي خَلَقْتُكَ وَلَمْ تَكُ شَيْئاً وَنَفَخْتُ فِيكَ مِنْ رُوحِي كَرَامَةً مِنِّي أَكْرَمْتُكَ بِهَا حِينَ أَوْجَبْتُ لَكَ الطَّاعَةَ عَلَى خَلْقِي جَمِيعاً فَمَنْ أَطَاعَكَ فَقَدْ أَطَاعَنِي وَمَنْ عَصَاكَ فَقَدْ عَصَانِي وَأَوْجَبْتُ ذَلِكَ فِي عَلِيٍّ وَفِي نَسْلِهِ مِمَّنِ اخْتَصَصْتُهُ مِنْهُمْ لِنَفْسِي.

4. Ahmad has narrated from Al-Husayn from Muhammad ibn ‘Abdallah from Muhammad ibn al-Fudayl from Abu Hamza who has said the following: “I heard Abu Ja‘far (AS) say “Allah, the Most High sent revelation to Muhammad (SAW) saying, ‘O Muhammad I created you. You did not exist. I blew into you from My spirit. It was an honor with which I honored you when I made it an obligation on all of My creatures to obey you. Whoever would obey you has obeyed Me and whoever disobeys you has disobeyed Me. I have made such obedience to Ali (AS) also obligatory as well as to those of his descendants whom I have chosen for Myself.

مجهول

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2654

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي الْفَضْلِ عَبْدِ الله بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) فَأَجْرَيْتُ اخْتِلافَ الشِّيعَةِ فَقَالَ يَا مُحَمَّدُ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمْ يَزَلْ مُتَفَرِّداً بِوَحْدَانِيَّتِهِ ثُمَّ خَلَقَ مُحَمَّداً وَعَلِيّاً وَفَاطِمَةَ فَمَكَثُوا أَلْفَ دَهْرٍ ثُمَّ خَلَقَ جَمِيعَ الاشْيَاءِ فَأَشْهَدَهُمْ خَلْقَهَا وَأَجْرَى طَاعَتَهُمْ عَلَيْهَا وَفَوَّضَ أُمُورَهَا إِلَيْهِمْ فَهُمْ يُحِلُّونَ مَا يَشَاءُونَ وَيُحَرِّمُونَ مَا يَشَاءُونَ وَلَنْ يَشَاءُوا إِلا أَنْ يَشَاءَ الله تَبَارَكَ وَتَعَالَى ثُمَّ قَالَ يَا مُحَمَّدُ هَذِهِ الدِّيَانَةُ الَّتِي مَنْ تَقَدَّمَهَا مَرَقَ وَمَنْ تَخَلَّفَ عَنْهَا مَحَقَ وَمَنْ لَزِمَهَا لَحِقَ خُذْهَا إِلَيْكَ يَا مُحَمَّدُ.

5. Al-Husayn b. Muhammad al-Asha‘ari has narrated from Mu‘alla b. Muhammad from Abul Fadl ‘Abdallah b. Idris from Muhammad b. Sinan who has said the following: “Once I was in the presence of Abu Ja‘far the second (AS) and I mentioned the differences among the Shi‘a. The Imam (AS) said: “O Muhammad, Allah, the Most Holy, the Most High, is One in his being eternal. He created Muhammad, Ali and Fatima (sa). They were there for a thousand Dahr. Then He created all other things. He made them witness the creation of all other things, made obedience to them obligatory and gave them control of the affairs of the creation. They can, thus, make lawful whatever they would wish and unlawful whatever they would wish and they would never wish anything unless Allah, the Most Holy, the Most High, would wish. He then said, “O Muhammad, this is a religion that if exaggerated, would lead to extremism and ignoring it would cause degradation. Those holding to it properly will have proper contact. Keep it with you, O Muhammad.”

ضعيف على المشهور

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2655

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ بَعْضَ قُرَيْشٍ قَالَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِأَيِّ شَيْ‏ءٍ سَبَقْتَ الانْبِيَاءَ وَأَنْتَ بُعِثْتَ آخِرَهُمْ وَخَاتَمَهُمْ قَالَ إِنِّي كُنْتُ أَوَّلَ مَنْ آمَنَ بِرَبِّي وَأَوَّلَ مَنْ أَجَابَ حِينَ أَخَذَ الله مِيثَاقَ النَّبِيِّينَ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قَالُوا بَلَى فَكُنْتُ أَنَا أَوَّلَ نَبِيٍّ قَالَ بَلَى فَسَبَقْتُهُمْ بِالاقْرَارِ بِالله.

6. A number of our people have narrated from Ahmad ibn Muhammad from Ibn Mahbub from Salih b. Sahl from Abu ‘Abdallah (AS) who has said the following: “Certain persons from Quraysh asked the Messenger of Allah, ‘By what means did you excel the prophets and you were sent as the last of them as their seal?” The Messenger of Allah (SAW) said, “I was the first to believe in my Lord, and the first to answer Allah when He called the prophets to make a covenant and bear testimony against their own souls to acknowledge and answer positively when asked ‘Am I not your Lord?’ They all had answered, ‘Yes, You Are our Lord.’ I was the first prophet that said, “Yes, You are our Lord.” I, thus, excelled them in the acknowledgment of the Oneness of Allah”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2656

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) كَيْفَ كُنْتُمْ حَيْثُ كُنْتُمْ فِي الاظِلَّةِ فَقَالَ يَا مُفَضَّلُ كُنَّا عِنْدَ رَبِّنَا لَيْسَ عِنْدَهُ أَحَدٌ غَيْرُنَا فِي ظُلَّةٍ خَضْرَاءَ نُسَبِّحُهُ وَنُقَدِّسُهُ وَنُهَلله وَنُمَجِّدُهُ وَمَا مِنْ مَلَكٍ مُقَرَّبٍ وَلا ذِي رُوحٍ غَيْرُنَا حَتَّى بَدَا لَهُ فِي خَلْقِ الاشْيَاءِ فَخَلَقَ مَا شَاءَ كَيْفَ شَاءَ مِنَ الْمَلائِكَةِ وَغَيْرِهِمْ ثُمَّ أَنْهَى عِلْمَ ذَلِكَ إِلَيْنَا.

7. Ali b. Muhammad has narrated from Sahl b. Ziyad from Muhammad ibn Ali b. Ibrahim from Ali b. Hammad from Al-Mufadhal who has said the following. “Once I asked Abu ‘Abdallah (AS), “How did you exist when you existed in the shadows?” The Imam (AS) said, “O Mufadhal, we were in the presence of our Lord and there was no one else in the green shadow. We spoke of His Glory, Holiness, acknowledged Him as the Lords and spoke of His Majesty. There was no angel even of the ones close to Allah or a living being except us in His presence until He decided to create all things. He then created whatever He wanted, in the way He wanted of the angels and others. He then made the knowledge of that to reach and come to us.”

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2657

8ـ سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ قَالَ سَمِعْتُ يُونُسَ بْنَ يَعْقُوبَ عَنْ سِنَانِ بْنِ طَرِيفٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ قَالَ إِنَّا أَوَّلُ أَهْلِ بَيْتٍ نَوَّهَ الله بِأَسْمَائِنَا إِنَّهُ لَمَّا خَلَقَ السَّمَاوَاتِ وَالارْضَ أَمَرَ مُنَادِياً فَنَادَى أَشْهَدُ أَنْ لا إِلَهَ إِلا الله ثَلاثاً أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ الله ثَلاثاً أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً ثَلاثاً.

8. Sahl ibn Ziyad has narrated from Muhammad ibn al-Walid who has said that he heard Yunus ibn Ya‘qub narrate from Sinan ibn Turayf who has said the following: “I heard Abu ‘Abdallah (AS) say ‘We are the first family whose names Allah has exalted. When He created the heavens and earth He commanded an announcer to proclaim three times, “I testify that no one other than Allah deserves to be worshipped, I testify that Muhammad is the Messenger of Allah, three times, and that Ali is Amir al-Mu’minin Ali (AS) (Leader with Divine Authority) in all truth, three times.”

ضعيف على المشهور

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2658

9ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الله الصَّغِيرِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله كَانَ إِذْ لا كَانَ فَخَلَقَ الْكَانَ وَالْمَكَانَ وَخَلَقَ نُورَ الانْوَارِ الَّذِي نُوِّرَتْ مِنْهُ الانْوَارُ وَأَجْرَى فِيهِ مِنْ نُورِهِ الَّذِي نُوِّرَتْ مِنْهُ الانْوَارُ وَهُوَ النُّورُ الَّذِي خَلَقَ مِنْهُ مُحَمَّداً وَعَلِيّاً فَلَمْ يَزَالا نُورَيْنِ أَوَّلَيْنِ إِذْ لا شَيْ‏ءَ كُوِّنَ قَبْلَهُمَا فَلَمْ يَزَالا يَجْرِيَانِ طَاهِرَيْنِ مُطَهَّرَيْنِ فِي الاصْلابِ الطَّاهِرَةِ حَتَّى افْتَرَقَا فِي أَطْهَرِ طَاهِرَيْنِ فِي عَبْدِ الله وَأَبِي طَالِبٍ (عَلَيْهِ السَّلام )

9. Ahmad b. Idris has narrated from Al-Husayn b. ‘Abdallah al-Saghir from Muhammad b. Ibrahim al-Ja‘fari from Ahmad b. Ali ibn Muhammad ibn ‘Abdallah ibn ‘Umar ibn Ali ibn Abu Talib (AS) from Abu ‘Abdallah (AS) who has said the following: “Allah existed when there was no other “being”. He created the “being” and the place and created the light of lights from which all lights lit up. He made to flow to it (light of lights) from His own light which lit up all lights. It was the light from Muhammad and Ali were created. They both continued to be the first two lights; nothing had come into being before them. They continued to flow pure and clean through the clean generations until they separated in two clean persons; ‘Abdallah and Abu Talib (AS).”

مجهول

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2659

10ـ الْحُسَيْنُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا جَابِرُ إِنَّ الله أَوَّلَ مَا خَلَقَ خَلَقَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعِتْرَتَهُ الْهُدَاةَ الْمُهْتَدِينَ فَكَانُوا أَشْبَاحَ نُورٍ بَيْنَ يَدَيِ الله قُلْتُ وَمَا الاشْبَاحُ قَالَ ظِلُّ النُّورِ أَبْدَانٌ نُورَانِيَّةٌ بِلا أَرْوَاحٍ وَكَانَ مُؤَيَّداً بِرُوحٍ وَاحِدَةٍ وَهِيَ رُوحُ الْقُدُسِ فَبِهِ كَانَ يَعْبُدُ الله وَعِتْرَتَهُ وَلِذَلِكَ خَلَقَهُمْ حُلَمَاءَ عُلَمَاءَ بَرَرَةً أَصْفِيَاءَ يَعْبُدُونَ الله بِالصَّلاةِ وَالصَّوْمِ وَالسُّجُودِ وَالتَّسْبِيحِ وَالتَّهْلِيلِ وَيُصَلُّونَ الصَّلَوَاتِ وَيَحُجُّونَ وَيَصُومُونَ.

10. Al-Husayn has narrated from (Muhammad) b. ‘Abdallah from Muhammad b. Sinan from Al Mufaddal from Jabir b. Yazid who has said the following. “Once Abu Ja‘far (AS) said to me, ‘Oh Jabir, the first thing that Allah created was Muhammad (SAW) and his offspring who are the rightly guided guides. They existed in ’Ashbah (form) of light in the presence of Allah.’ <br> I then asked, ‘What is ’Ashbah?’ The Imam (AS) said, ‘It is the shadow of light, the lighting bodies without the spirit. It was supported by one spirit, the Holy Spirit. In that state he and his offspring worshipped Allah and for this reason He created them forbearing scholars, conscientious pure ones who worship Allah through prayer, fasting, prostration, speaking of His Glory and the acknowledgment that He is the only Lord. They perform prayers, perform Hajj and fast.’”

ضعيف على المشهور

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2660

11ـ عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ مَالِكِ بْنِ إِسْمَاعِيلَ النَّهْدِيِّ عَنْ عَبْدِ السَّلامِ بْنِ حَارِثٍ عَنْ سَالِمِ بْنِ أَبِي حَفْصَةَ الْعِجْلِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كَانَ فِي رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثَلاثَةٌ لَمْ تَكُنْ فِي أَحَدٍ غَيْرِهِ لَمْ يَكُنْ لَهُ فَيْ‏ءٌ وَكَانَ لا يَمُرُّ فِي طَرِيقٍ فَيُمَرُّ فِيهِ بَعْدَ يَوْمَيْنِ أَوْ ثَلاثَةٍ إِلا عُرِفَ أَنَّهُ قَدْ مَرَّ فِيهِ لِطِيبِ عَرْفِهِ وَكَانَ لا يَمُرُّ بِحَجَرٍ وَلا بِشَجَرٍ إِلا سَجَدَ لَهُ.

11. (Muhammad b. Ya’qub Al Kulayni): Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid Shabab al-Sayrafi from Malik ibn ’Isma‘il al-Nahdi from ‘Abd al-Salam ibn Harith from Salim ibn abu Hafsa al-‘Ijli from Abu Ja‘far (a. s) who has said the following: “The Messenger of Allah had three qualities that no one else had. He did not have any shadow. Whatever path he would walk even after two or three days one could still notice his passing thereby due to his fragrance that remained along the path. On his passing by, every stone and tree prostrated before him out of respect.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2661

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا عُرِجَ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) انْتَهَى بِهِ جَبْرَئِيلُ إِلَى مَكَانٍ فَخَلَّى عَنْهُ فَقَالَ لَهُ يَا جَبْرَئِيلُ تُخَلِّينِي عَلَى هَذِهِ الْحَالَةِ فَقَالَ امْضِهْ فَوَ الله لَقَدْ وَطِئْتَ مَكَاناً مَا وَطِئَهُ بَشَرٌ وَمَا مَشَى فِيهِ بَشَرٌ قَبْلَكَ.

12. Ali ibn Ibrahim has narrated from from his father from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “When the Messenger of Allah was taken for the ascension Jibril took him to place and left him there alone. He said, “Jibril, How would leave me in such a condition?” Jibril said, “Go on. By Allah, you have stepped at a place whereat no human has ever stepped and no human had ever walked on before you.”

حسن

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2662

13ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَأَنَا حَاضِرٌ فَقَالَ جُعِلْتُ فِدَاكَ كَمْ عُرِجَ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ مَرَّتَيْنِ فَأَوْقَفَهُ جَبْرَئِيلُ مَوْقِفاً فَقَالَ لَهُ مَكَانَكَ يَا مُحَمَّدُ فَلَقَدْ وَقَفْتَ مَوْقِفاً مَا وَقَفَهُ مَلَكٌ قَطُّ وَلا نَبِيٌّ إِنَّ رَبَّكَ يُصَلِّي فَقَالَ يَا جَبْرَئِيلُ وَكَيْفَ يُصَلِّي قَالَ يَقُولُ سُبُّوحٌ قُدُّوسٌ أَنَا رَبُّ الْمَلائِكَةِ وَالرُّوحِ سَبَقَتْ رَحْمَتِي غَضَبِي فَقَالَ اللهمَّ عَفْوَكَ عَفْوَكَ قَالَ وَكَانَ كَمَا قَالَ الله قابَ قَوْسَيْنِ أَوْ أَدْنى‏ فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ مَا قَابَ قَوْسَيْنِ أَوْ أَدْنَى قَالَ مَا بَيْنَ سِيَتِهَا إِلَى رَأْسِهَا فَقَالَ كَانَ بَيْنَهُمَا حِجَابٌ يَتَلالا يَخْفِقُ وَلا أَعْلَمُهُ إِلا وَقَدْ قَالَ زَبَرْجَدٌ فَنَظَرَ فِي مِثْلِ سَمِّ الابْرَةِ إِلَى مَا شَاءَ الله مِنْ نُورِ الْعَظَمَةِ فَقَالَ الله تَبَارَكَ وَتَعَالَى يَا مُحَمَّدُ قَالَ لَبَّيْكَ رَبِّي قَالَ مَنْ لامَّتِكَ مِنْ بَعْدِكَ قَالَ الله أَعْلَمُ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ وَسَيِّدُ الْمُسْلِمِينَ وَقَائِدُ الْغُرِّ الْمُحَجَّلِينَ قَالَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لابِي بَصِيرٍ يَا أَبَا مُحَمَّدٍ وَالله مَا جَاءَتْ وَلايَةُ علي (عَلَيْهِ السَّلام) مِنَ الارْضِ وَلَكِنْ جَاءَتْ مِنَ السَّمَاءِ مُشَافَهَةً.

13. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad al-Jawhari from Ali ibn abu Hamza who has said that abu Basir asked abu ‘Abdallah (a. s.) when I was also present. “He said, ‘May Allah take my soul in service for your cause, how many times was the Messenger of Allah taken for ascension?’ The Imam (AS) said, ‘It happened twice. Jibrail asked him to stop at a place saying, ‘Wait right there, O Muhammad, you have stood at a place whereat no angel or prophet has ever stood before you. Your Lord Is praying.” He (The Holy Prophet) asked, “O Jibrail, how does He pray?” Jibrail said, ‘He says ‘The Glorious, the Holy, I am the Lord of the angels and the Spirit. My mercy exceeds my anger.’ The Holy Prophet (s. a) then said: ‘O Lord, I beg Your forgiveness, I beg Your forgiveness.’ The Imam (a. s.) said, “it was as Allah has said, “. . until he was as close to him as the distance of two bows, or even less.” (53:9) Abu Basir then asked, May Allah take my soul in service for your cause, what is “. . the distance of two bows, or even less.”? (53:9) <br> The Imam (a. s.) said, “It is the distance between the ark and the head of the bow.” The Imam (a. s.) then said, “Between the two there was a barrier that shined and oscillate that I do not know except that he said it was Zabarjad (chrysolite). He looked into the light of Greatness of the size of needle’s eye or so that Allah willed. Allah, the Most Holy, the Most High, said, “O Muhammad.” He replies, Yes, my Lord.” He asked, “Who will be after you to guide your followers?” He replied, “Allah knows best.” He said, “Ali ibn abu Talib (a. s.) will be Amir al-Mu’minin (a. s.) ( the Leader with Divine Authority), the master of the Muslim, the leader of the ones marked with brightness on their foreheads.” <br> The narrator has said the then Abu ‘Abdallah (AS) said to Abu Basir, ‘O Abu Muhammad, by Allah, Wilaya of Amir al-Mu’minin Ali (AS) did not come from earth, it (Wilaya) came from the heavens by words clearly spoken.’”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2663

14ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) صِفْ لِي نَبِيَّ الله (عَلَيْهِ السَّلام) قَالَ كَانَ نَبِيُّ الله (عَلَيْهِ السَّلام) أَبْيَضَ مُشْرَبَ حُمْرَةٍ أَدْعَجَ الْعَيْنَيْنِ مَقْرُونَ الْحَاجِبَيْنِ شَثْنَ الاطْرَافِ كَأَنَّ الذَّهَبَ أُفْرِغَ عَلَى بَرَاثِنِهِ عَظِيمَ مُشَاشَةِ الْمَنْكِبَيْنِ إِذَا الْتَفَتَ يَلْتَفِتُ جَمِيعاً مِنْ شِدَّةِ اسْتِرْسَالِهِ سُرْبَتُهُ سَائِلَةٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ كَأَنَّهَا وَسَطُ الْفِضَّةِ الْمُصَفَّاةِ وَكَأَنَّ عُنُقَهُ إِلَى كَاهِلِهِ إِبْرِيقُ فِضَّةٍ يَكَادُ أَنْفُهُ إِذَا شَرِبَ أَنْ يَرِدَ الْمَاءَ وَإِذَا مَشَى تَكَفَّأَ كَأَنَّهُ يَنْزِلُ فِي صَبَبٍ لَمْ يُرَ مِثْلُ نَبِيِّ الله قَبْلَهُ وَلا بَعْدَهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

14. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn Sayf from ‘Amr ibn Shimr from Jabir (Al Ju’fi) who has said the following: “Once I asked Abu Ja‘far (AS), ‘Describe to me the Prophet (SAW) of Allah.’ The Imam (AS) said, “The Holy Prophet (SAW) had a white reddish complexion, large sharp black and white eyes, the eyebrows almost joined, chubby hands and feet as if gold molded as to the form of his fingers and toes and with manifest shoulder bones. When he would turn to a person he would do so with the whole of his body, due to kind and tender heartidness. A line of hair extended from the front cavity of his neck down to his bellybutton as if it was a clear and pure silver line. His neck was tall and clear, his nose would almost touch the water when he wanted to drink and when walking he would somehow lean forwards as if walking on a downward slope. No one similar to him was seen before or after the Holy Prophet (SAW) of Allah.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2664

15ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ إِنَّ الله مَثَّلَ لِي أُمَّتِي فِي الطِّينِ وَعَلَّمَنِي أَسْمَاءَهُمْ كَمَا عَلَّمَ آدَمَ الاسْمَاءَ كُلَّهَا فَمَرَّ بِي أَصْحَابُ الرَّايَاتِ فَاسْتَغْفَرْتُ لِعَلِيٍّ وَشِيعَتِهِ إِنَّ رَبِّي وَعَدَنِي فِي شِيعَةِ عَلِيٍّ خَصْلَةً قِيلَ يَا رَسُولَ الله وَمَا هِيَ قَالَ الْمَغْفِرَةُ لِمَنْ آمَنَ مِنْهُمْ وَأَنْ لا يُغَادِرَ مِنْهُمْ صَغِيرَةً وَلا كَبِيرَةً وَلَهُمْ تُبَدَّلُ السَّيِّئَاتُ حَسَنَاتٍ.

15. A number of our people have narrated from Ahmad ibn Muhammad from Fadhal from Abu Jamila from Muhammad al-Halabi from Abu ‘Abdallah (AS) who has said the following: “The Messenger of Allah has said, ‘Allah presented my ’Ummah (followers) to me in the realm of clay and taught me their names just as He had taught all the names to Adam. The (groups of) people of flags passed by and I prayed to ask forgiveness for Ali (AS) and his followers. My Lord has promised me a quality for the Shi‘a of Ali (AS).’ <br> It was asked, ‘What is that quality Oh Messenger of Allah?’ He replied, ‘It is forgiveness for those of them who have faith and that no minor or major sins from them will be left without being changed to good deeds.’

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2665

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ سَيْفٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ خَطَبَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) النَّاسَ ثُمَّ رَفَعَ يَدَهُ الْيُمْنَى قَابِضاً عَلَى كَفِّهِ ثُمَّ قَالَ أَ تَدْرُونَ أَيُّهَا النَّاسُ مَا فِي كَفِّي قَالُوا الله وَرَسُولُهُ أَعْلَمُ فَقَالَ فِيهَا أَسْمَاءُ أَهْلِ الْجَنَّةِ وَأَسْمَاءُ آبَائِهِمْ وَقَبَائِلِهِمْ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ رَفَعَ يَدَهُ الشِّمَالَ فَقَالَ أَيُّهَا النَّاسُ أَ تَدْرُونَ مَا فِي كَفِّي قَالُوا الله وَرَسُولُهُ أَعْلَمُ فَقَالَ أَسْمَاءُ أَهْلِ النَّارِ وَأَسْمَاءُ آبَائِهِمْ وَقَبَائِلِهِمْ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ قَالَ حَكَمَ الله وَعَدَلَ حَكَمَ الله وَعَدَلَ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ.

16. Ali ibn Ibrahim has narrated from father from al-Hassan ibn Sayf from his father from those he mentioned from abu ‘Abdallah (a. s.) who has said the following. “Once the Holy Prophet (s. a) addressed the people and he raised his right hand while holding his fingers closed and said, ‘Do you know, O people, what is in my hand?” They said, “Allah and His Messenger know best.” He then said, “In my hand there are the names of the people of Paradise, the names of their fathers and the names of their tribes up to the Day of Judgment. He then raised his left and asked, ‘O people, do you know what is my hand?” They said, “Allah and His Messenger know best.” He then said, “In my hand there are the names of the people of Hell, the names of their fathers and the names of teir tribes up to the day of Judgment.” Then he said, “Allah has decreed and He has done justice. Allah has decreed and He has done justice. One group will go to Paradise and the other group to Hell.”

مرسل

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2666

17ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي خُطْبَةٍ لَهُ خَاصَّةً يَذْكُرُ فِيهَا حَالَ النَّبِيِّ وَالائِمَّةِ (عَلَيْهِ السَّلام) وَصِفَاتِهِمْ فَلَمْ يَمْنَعْ رَبَّنَا لِحِلْمِهِ وَأَنَاتِهِ وَعَطْفِهِ مَا كَانَ مِنْ عَظِيمِ جُرْمِهِمْ وَقَبِيحِ أَفْعَالِهِمْ أَنِ انْتَجَبَ لَهُمْ أَحَبَّ أَنْبِيَائِهِ إِلَيْهِ وَأَكْرَمَهُمْ عَلَيْهِ مُحَمَّدَ بْنَ عَبْدِ الله (عَلَيْهِ السَّلام) فِي حَوْمَةِ الْعِزِّ مَوْلِدُهُ وَفِي دَوْمَةِ الْكَرَمِ مَحْتِدُهُ غَيْرَ مَشُوبٍ حَسَبُهُ وَلا مَمْزُوجٍ نَسَبُهُ وَلا مَجْهُولٍ عِنْدَ أَهْلِ الْعِلْمِ صِفَتُهُ بَشَّرَتْ بِهِ الانْبِيَاءُ فِي كُتُبِهَا وَنَطَقَتْ بِهِ الْعُلَمَاءُ بِنَعْتِهَا وَتَأَمَّلَتْهُ الْحُكَمَاءُ بِوَصْفِهَا مُهَذَّبٌ لا يُدَانَى هَاشِمِيٌّ لا يُوَازَى أَبْطَحِيٌّ لا يُسَامَى شِيمَتُهُ الْحَيَاءُ وَطَبِيعَتُهُ السَّخَاءُ مَجْبُولٌ عَلَى أَوْقَارِ النُّبُوَّةِ وَأَخْلاقِهَا مَطْبُوعٌ عَلَى أَوْصَافِ الرِّسَالَةِ وَأَحْلامِهَا إِلَى أَنِ انْتَهَتْ بِهِ أَسْبَابُ مَقَادِيرِ الله إِلَى أَوْقَاتِهَا وَجَرَى بِأَمْرِ الله الْقَضَاءُ فِيهِ إِلَى نِهَايَاتِهَا أَدَّاهُ مَحْتُومُ قَضَاءِ الله إِلَى غَايَاتِهَا تُبَشِّرُ بِهِ كُلُّ أُمَّةٍ مَنْ بَعْدَهَا وَيَدْفَعُهُ كُلُّ أَبٍ إِلَى أَبٍ مِنْ ظَهْرٍ إِلَى ظَهْرٍ لَمْ يَخْلِطْهُ فِي عُنْصُرِهِ سِفَاحٌ وَلَمْ يُنَجِّسْهُ فِي وِلادَتِهِ نِكَاحٌ مِنْ لَدُنْ آدَمَ إِلَى أَبِيهِ عَبْدِ الله فِي خَيْرِ فِرْقَةٍ وَأَكْرَمِ سِبْطٍ وَأَمْنَعِ رَهْطٍ وَأَكْلا حَمْلٍ وَأَوْدَعِ حَجْرٍ اصْطَفَاهُ الله وَارْتَضَاهُ وَاجْتَبَاهُ وَآتَاهُ مِنَ الْعِلْمِ مَفَاتِيحَهُ وَمِنَ الْحُكَمِ يَنَابِيعَهُ ابْتَعَثَهُ رَحْمَةً لِلْعِبَادِ وَرَبِيعاً لِلْبِلادِ وَأَنْزَلَ الله إِلَيْهِ الْكِتَابَ فِيهِ الْبَيَانُ وَالتِّبْيَانُ قُرْآناً عَرَبِيّاً غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ قَدْ بَيَّنَهُ لِلنَّاسِ وَنَهَجَهُ بِعِلْمٍ قَدْ فَصَّلَهُ وَدِينٍ قَدْ أَوْضَحَهُ وَفَرَائِضَ قَدْ أَوْجَبَهَا وَحُدُودٍ حَدَّهَا لِلنَّاسِ وَبَيَّنَهَا وَأُمُورٍ قَدْ كَشَفَهَا لِخَلْقِهِ وَأَعْلَنَهَا فِيهَا دَلالَةٌ إِلَى النَّجَاةِ وَمَعَالِمُ تَدْعُو إِلَى هُدَاهُ فَبَلَّغَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا أُرْسِلَ بِهِ وَصَدَعَ بِمَا أُمِرَ وَأَدَّى مَا حُمِّلَ مِنْ أَثْقَالِ النُّبُوَّةِ وَصَبَرَ لِرَبِّهِ وَجَاهَدَ فِي سَبِيلِهِ وَنَصَحَ لامَّتِهِ وَدَعَاهُمْ إِلَى النَّجَاةِ وَحَثَّهُمْ عَلَى الذِّكْرِ وَدَلَّهُمْ عَلَى سَبِيلِ الْهُدَى بِمَنَاهِجَ وَدَوَاعٍ أَسَّسَ لِلْعِبَادِ أَسَاسَهَا وَمَنَارٍ رَفَعَ لَهُمْ أَعْلامَهَا كَيْلا يَضِلُّوا مِنْ بَعْدِهِ وَكَانَ بِهِمْ رَءُوفاً رَحِيماً.

17. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from Ishaq ibn Ghalib from Abu ‘Abdallah (AS) in a special sermon in which he has described the The Holy Prophet (AS) and the Imams (AS), and their qualities as follows: “The great sins and people’s bad deeds did not prevent Our Lord, due to His forbearance, caring and kindness, from choosing for the people the best of His prophets. (The Lord chose) Muhammad ibn ‘Abdallah (SAW), the most respectable one to him and he was born in an honorable environment and to a noble family. His association was unsuspicious and his lineage was not unknown to the people of knowledge to describe. The glad news of his coming was mentioned in the books of the prophets and spoken of in the words of the scholars and his qualities were discussed in the thinking of the people of wisdom. No person of Hashemite descent has ever reached the level of his discipline or paralleled him, and no person of the inhabitants of Abtah has ever climbed to his high position. Restraint (from meaningless matters) was of his attributes and generosity was part of his nature. He was made with the dignity of prophethood and its discipline. His nature was formed out of the qualities of the Divine message and its wisdom. The means and measures of Allah brought him to the appointed time and the decree by the commands of Allah proceeded to their goals. The determined decision of Allah delivered him to their objects. Every nation gave the glad news about him to the one thereafter and every father would deliver to the next one from one generation to the next. No indecency ever mixed his element and no conjugal relation ever made him unclean from Adam to his father, ‘Abdallah. He was in the best group and of most honorable descent, the tribe of glory, in the well preserved womb and in the best protective hands. Allah had chosen him as it pleased Him, selected him, gave him the keys to knowledge and the sources of wisdom. He (the Lord) raised him as the mercy and blessings for His servants and as the season of spring for His lands. Allah sent to him the Book in which there is communication and explanations. It is a reading in Arabic free of complexities, so that they (people) may perhaps observe piety (before Allah). He has explained it to people. He has arranged it into a system with the knowledge that explains in detail and a religion that he has clarified its obligations, determined its limits for the people and has clarified them. <br> There are matters that He has stated to His servants openly. In it (the book) there is guidance to salvation and evidence to show the right guidance. The Messenger of Allah has preached the message that he had brought and demanded obedience to what he was ordered to preach and delivered the responsibilities of a prophet towards his followers. He exercised patience for the sake of his Lord and strove hard in the way of the Lord. He gave good advice to his followers and called them to salvation. He exhorted them in the matters of al-Dhikr (reminder) and showed them the right guidance. He did so with systems and potentials that he established on certain foundations for the servants (of Allah) and with the sources of light for which he raised proper beacons. He did so, so that they will not be misled after him and he was very compassionate and kind to them.”

صحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2667

18ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ هِلالٍ عَنْ أُمَيَّةَ بْنِ عَلِيٍّ الْقَيْسِيِّ قَالَ حَدَّثَنِي دُرُسْتُ بْنُ أَبِي مَنْصُورٍ أَنَّهُ سَأَلَ أَبَا الْحَسَنِ الاوَّلَ (عَلَيْهِ السَّلام) أَ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَحْجُوجاً بِأَبِي طَالِبٍ فَقَالَ لا وَلَكِنَّهُ كَانَ مُسْتَوْدَعاً لِلْوَصَايَا فَدَفَعَهَا إِلَيْهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ قُلْتُ فَدَفَعَ إِلَيْهِ الْوَصَايَا عَلَى أَنَّهُ مَحْجُوجٌ بِهِ فَقَالَ لَوْ كَانَ مَحْجُوجاً بِهِ مَا دَفَعَ إِلَيْهِ الْوَصِيَّةَ قَالَ فَقُلْتُ فَمَا كَانَ حَالُ أَبِي طَالِبٍ قَالَ أَقَرَّ بِالنَّبِيِّ وَبِمَا جَاءَ بِهِ وَدَفَعَ إِلَيْهِ الْوَصَايَا وَمَاتَ مِنْ يَوْمِهِ.

18. Muhammad ibn Yahya has narrated from Sa‘d ibn ‘Abdallah from a group of our people from Ahmad ibn Hilal from ’Umayya ibn Ali al-Qaysi who has said that narrated to me Durust ibn Abi Mansur who has said the following: “I once asked Abu al-Hassan (AS), ‘Did the Messenger of Allah receive any authority from Abu Talib (AS)?” The Imam (AS) said, “No, but Abu Talib was the trustee of certain (items) of will that he delivered to the Holy Prophet (SAW).’ I then asked, ‘So Abu Talib delivered the wills to the Holy Prophet because of his authority over him?’ The Imam (AS) said, “If so, he did not have to deliver the wills to him (The Holy Prophet). I then asked, ‘What was the condition of Abu Talib?’ The Imam (AS) replied, ‘He acknowledged the Holy Prophet (SAW) and his divine message, and delivered him the (items of) will and died on that day.’”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2668

19ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا قُبِضَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَاتَ آلُ مُحَمَّدٍ (عَلَيْهم السَّلام) بِأَطْوَلِ لَيْلَةٍ حَتَّى ظَنُّوا أَنْ لا سَمَاءَ تُظِلُّهُمْ وَلا أَرْضَ تُقِلُّهُمْ لانَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَتَرَ الاقْرَبِينَ وَالابْعَدِينَ فِي الله فَبَيْنَا هُمْ كَذَلِكَ إِذْ أَتَاهُمْ آتٍ لا يَرَوْنَهُ وَيَسْمَعُونَ كَلامَهُ فَقَالَ السَّلامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ وَرَحْمَةُ الله وَبَرَكَاتُهُ إِنَّ فِي الله عَزَاءً مِنْ كُلِّ مُصِيبَةٍ وَنَجَاةً مِنْ كُلِّ هَلَكَةٍ وَدَرَكاً لِمَا فَاتَ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ وَإِنَّما تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيامَةِ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فازَ وَمَا الْحَياةُ الدُّنْيا إِلا مَتاعُ الْغُرُورِ إِنَّ الله اخْتَارَكُمْ وَفَضَّلَكُمْ وَطَهَّرَكُمْ وَجَعَلَكُمْ أَهْلَ بَيْتِ نَبِيِّهِ وَاسْتَوْدَعَكُمْ عِلْمَهُ وَأَوْرَثَكُمْ كِتَابَهُ وَجَعَلَكُمْ تَابُوتَ عِلْمِهِ وَعَصَا عِزِّهِ وَضَرَبَ لَكُمْ مَثَلاً مِنْ نُورِهِ وَعَصَمَكُمْ مِنَ الزَّلَلِ وَآمَنَكُمْ مِنَ الْفِتَنِ فَتَعَزَّوْا بِعَزَاءِ الله فَإِنَّ الله لَمْ يَنْزِعْ مِنْكُمْ رَحْمَتَهُ وَلَنْ يُزِيلَ عَنْكُمْ نِعْمَتَهُ فَأَنْتُمْ أَهْلُ الله عَزَّ وَجَلَّ الَّذِينَ بِهِمْ تَمَّتِ النِّعْمَةُ وَاجْتَمَعَتِ الْفُرْقَةُ وَائْتَلَفَتِ الْكَلِمَةُ وَأَنْتُمْ أَوْلِيَاؤُهُ فَمَنْ تَوَلاكُمْ فَازَ وَمَنْ ظَلَمَ حَقَّكُمْ زَهَقَ مَوَدَّتُكُمْ مِنَ الله وَاجِبَةٌ فِي كِتَابِهِ عَلَى عِبَادِهِ الْمُؤْمِنِينَ ثُمَّ الله عَلَى نَصْرِكُمْ إِذَا يَشَاءُ قَدِيرٌ فَاصْبِرُوا لِعَوَاقِبِ الامُورِ فَإِنَّهَا إِلَى الله تَصِيرُ قَدْ قَبَّلَكُمُ الله مِنْ نَبِيِّهِ وَدِيعَةً وَاسْتَوْدَعَكُمْ أَوْلِيَاءَهُ الْمُؤْمِنِينَ فِي الارْضِ فَمَنْ أَدَّى أَمَانَتَهُ آتَاهُ الله صِدْقَهُ فَأَنْتُمُ الامَانَةُ الْمُسْتَوْدَعَةُ وَلَكُمُ الْمَوَدَّةُ الْوَاجِبَةُ وَالطَّاعَةُ الْمَفْرُوضَةُ وَقَدْ قُبِضَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَدْ أَكْمَلَ لَكُمُ الدِّينَ وَبَيَّنَ لَكُمْ سَبِيلَ الْمَخْرَجِ فَلَمْ يَتْرُكْ لِجَاهِلٍ حُجَّةً فَمَنْ جَهِلَ أَوْ تَجَاهَلَ أَوْ أَنْكَرَ أَوْ نَسِيَ أَوْ تَنَاسَى فَعَلَى الله حِسَابُهُ وَالله مِنْ وَرَاءِ حَوَائِجِكُمْ وَأَسْتَوْدِعُكُمُ الله وَالسَّلامُ عَلَيْكُمْ فَسَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) مِمَّنْ أَتَاهُمُ التَّعْزِيَةُ فَقَالَ مِنَ الله تَبَارَكَ وَتَعَالَى.

19. Al-Husayn ibn Muhammad al-Asha‘ari has narrated from Mu‘alla ibn Muhammad from Mansur ibn al-‘Abbas from Ali ibn Asbat from Ya’qub ibn Salim from a man from Abu Ja‘far (AS) who has said the following: “When the Messenger of Allah passed away the family of Muhammad (SAW) experienced the longest night. They had a feeling as if the sky did not provide them shadow and the earth did not hold them up anymore. The Messenger of Allah had united all people just for the sake of Allah. In such a condition sommeone came to them whom they would not see but would hear his words. He offered them greetings saying, ‘Peace be with you, O members of the family of the Holy Prophet (SAW) and may Allah’s mercy and blessings be with you. With Allah is the best of condolences for all kinds of suffering and the salvation from all forms of destruction and a remedy for the losses. <br> He then read the words of Allah “Every soul is destined to experience the agony of death. You (Muslims) will receive the recompense for your deeds on the Day of Judgment. To be saved from the fire and admitted to Paradise is certainly a great triumph. The worldly life is no more than a deceitful possession.” He then continued, ‘Allah has selected you, granted you distinction, purified, and made members of the family of His prophet. He has entrusted you with His knowledge and has made you inherit His book. He has made you the chest (ark) of His knowledge and the staff of His Majesty. He has given for you an example of His light and has protected you from all sins and mistakes. He has protected you against all forms of mischief. Accept the condolences of Allah. Allah has not withdrawn His blessings away from you and He will never remove any of His bounties from you. You are the people of Allah, the Most Majestic, the Most Gracious, through whom the bounties increase, different groups become united and words receive harmony. You are His friends. Those who would love you achieve success and those who do injustice to you will vanish. To love you is obligatory because of the commands of Allah in His book on His believing servants. Besides, Allah has full power to help and support you whenever He would wish. Exercise patience against the consequences of the matters because they all proceed to Allah. Allah has accepted you as the Holy Prophet (SAW) has entrusted you with Him and He has entrusted you with His believing faithful friends on earth. Whoever would be truthful to the trust with him Allah will give him the reward for his truthfulness. You are the entrusted trust and to love you obligatory on people and obedience to you is a duty. Allah has taken His Messenger away from this world and He has completed the religion for you. He has explained to you how to come out of (difficulties). He has not left any excuse for any one. Whoever, would not know or pretend to be ignorant, deny, forget or pretend to forget will be held accountable before Allah. Allah will always pursue to fulfill your needs. I entrust you with Allah. May peace and blessings be with you.” <br> The narrator has said that then he asked the Imam (AS), “From who did the condolences come?” The Imam (AS) said, “It came from Allah, the Most Holy, the Most High.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2669

20ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا رُئِيَ فِي اللَّيْلَةِ الظَّلْمَاءِ رُئِيَ لَهُ نُورٌ كَأَنَّهُ شِقَّةُ قَمَرٍ.

20. A number of our people narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from Ibn Muskan from Isma‘il ibn ‘Ammar from Abu ‘Abdallah (AS) who has said the following: “If one looked at the Messenger of Allah in the dark night he could see a light like that from the moon radiating from him.”

ضعيف على المشهور

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2670

21ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ الله عَنْ أَبِي عَبْدِ الله الْحُسَيْنِ الصَّغِيرِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَمُحَمَّدُ بْنُ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) عَلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلامَ وَيَقُولُ إِنِّي قَدْ حَرَّمْتُ النَّارَ عَلَى صُلْبٍ أَنْزَلَكَ وَبَطْنٍ حَمَلَكَ وَحَجْرٍ كَفَلَكَ فَالصُّلْبُ صُلْبُ أَبِيكَ عَبْدِ الله بْنِ عَبْدِ الْمُطَّلِبِ وَالْبَطْنُ الَّذِي حَمَلَكَ فَ‏آمِنَةُ بِنْتُ وَهْبٍ وَأَمَّا حَجْرٌ كَفَلَكَ فَحَجْرُ أَبِي طَالِبٍ. وَفِي رِوَايَةِ ابْنِ فَضَّالٍ وَفَاطِمَةَ بِنْتِ أَسَدٍ.

21. Ahmad b. Idris has narrated from al-Husayn b. ‘Ubaydallah from Abu ‘Abdallah al-Husayn al-Saghir from Muhammad ibn Ibrahim al-Ja‘fari from Ahmad ibn Ali ibn Muhammad ibn ‘Abdallah ibn ‘Umar ibn Ali ibn Abu Talib from Abu ‘Abdallah (a. s.) and Muhammad ibn Yahya from Sa‘d ibn ‘Abdallah from Ya’qub ibn Yazid from Ibn Fadhal from certain persons of his people from Abu ‘Abdallah (AS) who has said the following: “Once Jibrail came to the Holy Prophet (SAW) and said, ‘O Muhammad, Allah offers you greetings and says, ‘I have prohibited the fire to harm the man and woman who carried your seed and the man whose lap provided you protection and guardianship. The man who carried your seed is ‘Abdallah ibn ‘Abd al-Muttalib and the woman whose womb carried you is ’Amina daughter of Wahab and the man whose lap provided you protection and guardianship is Abu Talib.’ <br> In the hadith of Ibn Fadhal it says “… and Fatima daughter of Asad.”

سنده الول مجهول والثاني مرسل

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2671

22ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يُحْشَرُ عَبْدُ الْمُطَّلِبِ يَوْمَ الْقِيَامَةِ أُمَّةً وَاحِدَةً عَلَيْهِ سِيمَاءُ الانْبِيَاءِ وَهَيْبَةُ الْمُلُوكِ.

22. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ibn Abu ‘Umayr from Jamil ibn Darraj from Zurara ibn ‘A‘yan from Abu ‘Abdallah (AS) who has said the following: “On the Day of Judgment ‘Abd al-Muttalib will be resurrected as a whole nation and he will have the complexion like those of the prophets and the majestic presence like those of the kings.”

صحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2672

23ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ الاصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ عَبْدَ الْمُطَّلِبِ أَوَّلُ مَنْ قَالَ بِالْبَدَاءِ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ عَلَيْهِ بَهَاءُ الْمُلُوكِ وَسِيمَاءُ الانْبِيَاءِ.

23. Ali ibn Ibrahim has narrated from his father from ‘Abdallah ibn ‘Abd al-Rahman al-Asamm from al-Haytham ibn Waqid from Muqarrin from Abu ‘‘Abdallah (AS) who has said the following: “‘Abd al-Muttalib is the first one who believer in Bada’ (Allah’s revised will). He will be resurrected as a whole nation. He will have an august presence like kings and a countenance like that of the prophets.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2673

24ـ بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ وَعَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ جَمِيعاً عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يُبْعَثُ عَبْدُ الْمُطَّلِبِ أُمَّةً وَحْدَهُ عَلَيْهِ بَهَاءُ الْمُلُوكِ وَسِيمَاءُ الانْبِيَاءِ وَذَلِكَ أَنَّهُ أَوَّلُ مَنْ قَالَ بِالْبَدَاءِ قَالَ وَكَانَ عَبْدُ الْمُطَّلِبِ أَرْسَلَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى رُعَاتِهِ فِي إِبِلٍ قَدْ نَدَّتْ لَهُ فَجَمَعَهَا فَأَبْطَأَ عَلَيْهِ فَأَخَذَ بِحَلْقَةِ بَابِ الْكَعْبَةِ وَجَعَلَ يَقُولُ يَا رَبِّ أَ تُهْلِكُ آلَكَ إِنْ تَفْعَلْ فَأَمْرٌ مَا بَدَا لَكَ فَجَاءَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِالابِلِ وَقَدْ وَجَّهَ عَبْدُ الْمُطَّلِبِ فِي كُلِّ طَرِيقٍ وَفِي كُلِّ شِعْبٍ فِي طَلَبِهِ وَجَعَلَ يَصِيحُ يَا رَبِّ أَ تُهْلِكُ آلَكَ إِنْ تَفْعَلْ فَأَمْرٌ مَا بَدَا لَكَ وَلَمَّا رَأَى رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَخَذَهُ فَقَبَّلَهُ وَقَالَ يَا بُنَيَّ لا وَجَّهْتُكَ بَعْدَ هَذَا فِي شَيْ‏ءٍ فَإِنِّي أَخَافُ أَنْ تُغْتَالَ فَتُقْتَلَ.

24. Certain persons of our people have narrated from Ibn Jumhur from his father from Ibn Mahbub from Ibn al-Ri’ab from ‘Abd al-Rahman ibn al-Hajjaj (and) from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar all from Abu ‘Abdallah (AS) who has said the following: “‘Abd al-Muttalib will be resurrected as a whole nation (one Ummah) with the grandeur of the kings and the complexion of the prophets. It is because he was the first one who believed in Bada’ (Allah’s revised will). Once ‘Abd al-Muttalib sent the Messenger of Allah to the shepherds of his camels to help them with a runaway camel. He collected them all but had delayed in returning home. ‘Abd al-Muttalib out of anxiety was holding the ring of the door of Ka‘ba. He kept pleading, ‘O Lord, will you destroy your own people? (please do not do so) If You would do so then it means that You have revised your decision.’ The Messenger of Allah came with camels and ‘Abd al-Muttalib had sent people to search for him in all directions and valleys of (Mecca). He would keep crying, ‘O Lord, will you destroy Your own people? If you would do so then You may have revised Your decision.’ When saw the Messenger of Allah (SAW) he held him to kiss and said, “Son, I will not send you thereafter for anything. I am afraid for you to be kidnapped and killed.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2674

25ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَمَّا أَنْ وَجَّهَ صَاحِبُ الْحَبَشَةِ بِالْخَيْلِ وَمَعَهُمُ الْفِيلُ لِيَهْدِمَ الْبَيْتَ مَرُّوا بِإِبِلٍ لِعَبْدِ الْمُطَّلِبِ فَسَاقُوهَا فَبَلَغَ ذَلِكَ عَبْدَ الْمُطَّلِبِ فَأَتَى صَاحِبَ الْحَبَشَةِ فَدَخَلَ الاذِنُ فَقَالَ هَذَا عَبْدُ الْمُطَّلِبِ بْنُ هَاشِمٍ قَالَ وَمَا يَشَاءُ قَالَ التَّرْجُمَانُ جَاءَ فِي إِبِلٍ لَهُ سَاقُوهَا يَسْأَلُكَ رَدَّهَا فَقَالَ مَلِكُ الْحَبَشَةِ لاصْحَابِهِ هَذَا رَئِيسُ قَوْمٍ وَزَعِيمُهُمْ جِئْتُ إِلَى بَيْتِهِ الَّذِي يَعْبُدُهُ لاهْدِمَهُ وَهُوَ يَسْأَلُنِي إِطْلاقَ إِبِلِهِ أَمَا لَوْ سَأَلَنِيَ الامْسَاكَ عَنْ هَدْمِهِ لَفَعَلْتُ رُدُّوا عَلَيْهِ إِبِلَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ لِتَرْجُمَانِهِ مَا قَالَ لَكَ الْمَلِكُ فَأَخْبَرَهُ فَقَالَ عَبْدُ الْمُطَّلِبِ أَنَا رَبُّ الابِلِ وَلِهَذَا الْبَيْتِ رَبٌّ يَمْنَعُهُ فَرُدَّتْ إِلَيْهِ إِبِلُهُ وَانْصَرَفَ عَبْدُ الْمُطَّلِبِ نَحْوَ مَنْزِلِهِ فَمَرَّ بِالْفِيلِ فِي مُنْصَرَفِهِ فَقَالَ لِلْفِيلِ يَا مَحْمُودُ فَحَرَّكَ الْفِيلُ رَأْسَهُ فَقَالَ لَهُ أَ تَدْرِي لِمَ جَاءُوا بِكَ فَقَالَ الْفِيلُ بِرَأْسِهِ لا فَقَالَ عَبْدُ الْمُطَّلِبِ جَاءُوا بِكَ لِتَهْدِمَ بَيْتَ رَبِّكَ أَ فَتُرَاكَ فَاعِلَ ذَلِكَ فَقَالَ بِرَأْسِهِ لا فَانْصَرَفَ عَبْدُ الْمُطَّلِبِ إِلَى مَنْزِلِهِ فَلَمَّا أَصْبَحُوا غَدَوْا بِهِ لِدُخُولِ الْحَرَمِ فَأَبَى وَامْتَنَعَ عَلَيْهِمْ فَقَالَ عَبْدُ الْمُطَّلِبِ لِبَعْضِ مَوَالِيهِ عِنْدَ ذَلِكَ اعْلُ الْجَبَلَ فَانْظُرْ تَرَى شَيْئاً فَقَالَ أَرَى سَوَاداً مِنْ قِبَلِ الْبَحْرِ فَقَالَ لَهُ يُصِيبُهُ بَصَرُكَ أَجْمَعَ فَقَالَ لَهُ لا وَلاوْشَكَ أَنْ يُصِيبَ فَلَمَّا أَنْ قَرُبَ قَالَ هُوَ طَيْرٌ كَثِيرٌ وَلا أَعْرِفُهُ يَحْمِلُ كُلُّ طَيْرٍ فِي مِنْقَارِهِ حَصَاةً مِثْلَ حَصَاةِ الْخَذْفِ أَوْ دُونَ حَصَاةِ الْخَذْفِ فَقَالَ عَبْدُ الْمُطَّلِبِ وَرَبِّ عَبْدِ الْمُطَّلِبِ مَا تُرِيدُ إِلا الْقَوْمَ حَتَّى لَمَّا صَارُوا فَوْقَ رُءُوسِهِمْ أَجْمَعَ أَلْقَتِ الْحَصَاةَ فَوَقَعَتْ كُلُّ حَصَاةٍ عَلَى هَامَةِ رَجُلٍ فَخَرَجَتْ مِنْ دُبُرِهِ فَقَتَلَتْهُ فَمَا انْفَلَتَ مِنْهُمْ إِلا رَجُلٌ وَاحِدٌ يُخْبِرُ النَّاسَ فَلَمَّا أَنْ أَخْبَرَهُمْ أَلْقَتْ عَلَيْهِ حَصَاةً فَقَتَلَتْهُ.

25. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Abu ‘Umayr from Muhammad ibn Humran from Aban ibn Taghlib who has said the following: “Abu ‘Abdallah (AS) has said, ‘When the fellow from Ethiopia marched with horses and elephants to destroy the Ka‘ba they passed by the camels of ‘Abd al-Muttalib and they herded them together. When ‘Abd al-Muttalib learned about it, he went to the man from Ethiopia and asked permission for a meeting. His men told him that ‘Abd al-Muttalib ibn Hashim asks permission for a meeting. He said, ‘What does he want?’ The translator said, ‘He has come asking that his camels be released.’ The king of Ethiopia said to his people, ‘This is the leader and the chief of the people here. I have come to destroy his house of worship but asks me to order the release of his camels. Had he asked me not to destroy the house I might have agreed. Release his camels.’ <br> ‘Abd al-Muttalib asked the translator, ‘What did the king say?’ When the words of the king were explained to him, he said, ‘I am the lord of the camels. The house has a lord who is to protect it. His camels were released and ‘Abd al-Muttalib returned home. He passed by the elephant on his way home. He said to the elephant, “O Mahmud. The elephant shook his head. Then he said, ‘Do you know why they have brought you here?’ The elephant said by shaking his head, ‘No, I do not know.’ ‘Abd al-Muttalib said, ‘They have brought you to destroy the house of your Lord. Will you do so?’ The elephant by shaking his head said, ‘I will not do so.’ ‘Abd al-Muttalib returned home. The next morning they tried to make the elephant enter the Holy precinct to destroy it, but the elephant refused. <br> ‘Abd al-Muttalib at that time said to one of his servants, "Climb up the hill and see if you can observe anything." He said, ‘I can see black spots in the direction of the sea (in the air).’ He asked, ‘Do you see all of it?’ He said, “Not all of it but almost. When the black spots came closer he said, ‘They are a great many birds. I can see that every bird has a pebble in his beak of the size thrown with a finger.’ ‘Abd al-Muttalib said, ‘I swear by my Lord that the birds aim only at those people.’ When the birds arrived over their (The invading army) heads they threw the pebble on their heads and every pebble fell on top of their skulls and pierced its way down to their bottom end and left them dead. Only one man was left alive who went with the news to the others. When he gave them the news a pebble fell on his head and killed him.’”

مجهول

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2675

26ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ عَبْدُ الْمُطَّلِبِ يُفْرَشُ لَهُ بِفِنَاءِ الْكَعْبَةِ لا يُفْرَشُ لاحَدٍ غَيْرِهِ وَكَانَ لَهُ وُلْدٌ يَقُومُونَ عَلَى رَأْسِهِ فَيَمْنَعُونَ مَنْ دَنَا مِنْهُ فَجَاءَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ طِفْلٌ يَدْرِجُ حَتَّى جَلَسَ عَلَى فَخِذَيْهِ فَأَهْوَى بَعْضُهُمْ إِلَيْهِ لِيُنَحِّيَهُ عَنْهُ فَقَالَ لَهُ عَبْدُ الْمُطَّلِبِ دَعِ ابْنِي فَإِنَّ الْمَلَكَ قَدْ أَتَاهُ.

26. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn Abu Nasr from Rifa‘a from Abu ‘Abdallah (AS) who has said the following: “At a certain place around the Ka‘ba, ‘Abd al-Muttalib’s people would spread house furnishings for him only and for no one else. His sons would stand around him for protection. Once the Messenger of Allah (sw), then a small child who had just begun to walk came to ‘Abd al-Muttalib and sat in his lap. One of the people standing as a guard came to remove the child, but ‘Abd al-Muttalib said, ‘Leave my child alone. The angel has just come to him.’”

حسن كالصحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2676

27ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ أَخِيهِ مُحَمَّدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا وُلِدَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَكَثَ أَيَّاماً لَيْسَ لَهُ لَبَنٌ فَأَلْقَاهُ أَبُو طَالِبٍ عَلَى ثَدْيِ نَفْسِهِ فَأَنْزَلَ الله فِيهِ لَبَناً فَرَضَعَ مِنْهُ أَيَّاماً حَتَّى وَقَعَ أَبُو طَالِبٍ عَلَى حَلِيمَةَ السَّعْدِيَّةِ فَدَفَعَهُ إِلَيْهَا.

27. Muhammad ibn Yahya has narrated from Sa‘d ibn ‘Abdillah from Ibrahim ibn Muhammad al-Thaqafi from Ali ibn al-Mu‘alla from his brother Muhammad from Durusta ibn Abu Mansur from Ali ibn Abu Hamza from Abu Basir from Abu ‘Abdallah (AS) who said: “When the Holy Prophet (SAW) was born, he remained for days without milk. Abu Talib himself breastfed him and Allah sent milk through his nipples. He continued to be breasted by him for several days until Abu Talib found Halima al-Sa‘diyyah, so he gave him to her.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2677

28ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ مَثَلَ أَبِي طَالِبٍ مَثَلُ أَصْحَابِ الْكَهْفِ أَسَرُّوا الايمَانَ وَأَظْهَرُوا الشِّرْكَ فَ‏آتَاهُمُ الله أَجْرَهُمْ مَرَّتَيْنِ.

28. Ali ibn Ibrahim has narrated from his father from Ibn Abu ‘Umayr from Hisham ibn Salim from Abu ‘Abdallah (a. s.) who has said the following: “The case of Abu Talib is like the case of the people of the cave who hid their faith and expressed polytheism. Allah gave them twice as much reward.”

حسن

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2678

29ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الازْدِيِّ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِ السَّلام) قَالَ قِيلَ لَهُ إِنَّهُمْ يَزْعُمُونَ أَنَّ أَبَا طَالِبٍ كَانَ كَافِراً فَقَالَ كَذَبُوا كَيْفَ يَكُونُ كَافِراً وَهُوَ يَقُولُ. أَ لَمْ تَعْلَمُوا أَنَّا وَجَدْنَا مُحَمَّداً نَبِيّاً كَمُوسَى خُطَّ فِي أَوَّلِ الْكُتُبِ‏. وَفِي حَدِيثٍ آخَرَ كَيْفَ يَكُونُ أَبُو طَالِبٍ كَافِراً وَهُوَ يَقُولُ. لَقَدْ عَلِمُوا أَنَّ ابْنَنَا لا مُكَذَّبٌ لَدَيْنَا وَلا يَعْبَأُ بِقِيلِ الابَاطِلِ‏وَ أَبْيَضُ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلارَامِلِ‏.

29. Al-Husayn ibn Muhammad and Muhammad ibn Yahya have narrated from Ahmad ibn Ishaq from Bakr ibn Muhammad al-Azdi from Ishaq ibn Ja‘far from his father (AS) who said: “It was said to him (the Imam): 'people claim that Abu Talib was an unbeliever.' He (AS) said: 'They lied, how could he be an unbeliever when he would say: “Do they not know that we found Muhammad as a prophet like Musa whose name is written in the ancient books.”? <br>According to another hadith he said, “How could Abu Talib be an unbeliever when he would say, “They certainly know that our child is not a liar to us and the false words are not paid any attention to. The (beautiful) white face (of Muhammad) that prays for rain from the clouds, is the helper of the orphans and the protector of the widows.’”

صحيح وآخره مرسل

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2679

30ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَيْنَا النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي الْمَسْجِدِ الْحَرَامِ وَعَلَيْهِ ثِيَابٌ لَهُ جُدُدٌ فَأَلْقَى الْمُشْرِكُونَ عَلَيْهِ سَلَى نَاقَةٍ فَمَلَئُوا ثِيَابَهُ بِهَا فَدَخَلَهُ مِنْ ذَلِكَ مَا شَاءَ الله فَذَهَبَ إِلَى أَبِي طَالِبٍ فَقَالَ لَهُ يَا عَمِّ كَيْفَ تَرَى حَسَبِي فِيكُمْ فَقَالَ لَهُ وَمَا ذَاكَ يَا ابْنَ أَخِي فَأَخْبَرَهُ الْخَبَرَ فَدَعَا أَبُو طَالِبٍ حَمْزَةَ وَأَخَذَ السَّيْفَ وَقَالَ لِحَمْزَةَ خُذِ السَّلَى ثُمَّ تَوَجَّهَ إِلَى الْقَوْمِ وَالنَّبِيُّ مَعَهُ فَأَتَى قُرَيْشاً وَهُمْ حَوْلَ الْكَعْبَةِ فَلَمَّا رَأَوْهُ عَرَفُوا الشَّرَّ فِي وَجْهِهِ ثُمَّ قَالَ لِحَمْزَةَ أَمِرَّ السَّلى عَلَى سِبَالِهِمْ فَفَعَلَ ذَلِكَ حَتَّى أَتَى عَلَى آخِرِهِمْ ثُمَّ الْتَفَتَ أَبُو طَالِبٍ إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا ابْنَ أَخِي هَذَا حَسَبُكَ فِينَا.

30. Ali ibn Ibrahim has narrated from his father from Ibn Abu ‘Umayr from Hisham ibn al-Hakam from Abu ‘Abdallah (AS) who has said the following: “Once when the Holy Prophet (SAW) was in The Sacred Mosque wearing new clothes, the pagans threw the contents of the stomach of a camel on him and his new clothes were ruined. Allah knows how hard it was for him. He (The Holy Prophet) went to Abu Talib and asked, ‘What is my honor worth to you?’ He asked ‘What is the matter, O son of my brother?’ The Holy Prophet (SAW) informed him of the incident. Abu Talib, while picking up a sword, called and asked Hamza to take up arms. He then asked Hamza to pick up the stomach of the camel and they came to the people along with the Holy Prophet (SAW). They found people of Quraysh around the Ka‘ba. When they saw him they read trouble from his face. Abu Talib asked Hamza to spread the contents of the camel stomach against everyone’s mustache and Hamza did so to the last person. Abu Talib then turned to the Holy Prophet (SAW) and said, “Son of my brother, this is how much we value your honor (ready to face great risk for it).’”

حسن كالصحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2680

31ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الاشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا تُوُفِّيَ أَبُو طَالِبٍ نَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا مُحَمَّدُ اخْرُجْ مِنْ مَكَّةَ فَلَيْسَ لَكَ فِيهَا نَاصِرٌ وَثَارَتْ قُرَيْشٌ بِالنَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَخَرَجَ هَارِباً حَتَّى جَاءَ إِلَى جَبَلٍ بِمَكَّةَ يُقَالُ لَهُ الْحَجُونُ فَصَارَ إِلَيْهِ.

31. Ali has narrated from his father from ibn abu Nasr from Ibrahim ibn Muhammad al-Ash‘ari from ‘Ubayd ibn Zurara from Abu ‘Abdallah (AS) who has said the following: “When Abu Talib (AS) passed away, Jibrail came to the Messenger of Allah (SAW) and said, ‘O Muhammad, migrate from Mecca. There is no one to help protect you.’ Quraysh revolted against the Holy Prophet (SAW) and came out of Mecca running away until he reached one of the mountains of Mecca alled al-Hajun. He went there.”

حسن كالصحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2681

32ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الله رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ أَبَا طَالِبٍ أَسْلَمَ بِحِسَابِ الْجُمَّلِ قَالَ بِكُلِّ لِسَانٍ.

32. Ali ibn Muhammad ibn ‘Abdallah and Muhammad ibn Yahya have narrated from Muhammad ibn ‘Abdallah who in a in a marfu‘ manner has narrated it from Abu ‘Abdallah (a. s.) who has said the following: “Abu Talib acknowledged Islam through the expression of al-Jummal (a system wherein each letter of the alphabet is given a certain numerical and instead of a letter its numeric value is used for secrecy or other reasons.) The Imam said, “He used a universal language.”

مرفوع

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2682

33ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَعَبْدِ الله ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِمَا عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَسْلَمَ أَبُو طَالِبٍ بِحِسَابِ الْجُمَّلِ وَعَقَدَ بِيَدِهِ ثَلاثاً وَسِتِّينَ.

33. Muhammad ibn Yahya has narrated from from Ahmad and ‘Abdallah sons of Muhammad ibn ‘Isa from their father from ‘Abdallah ibn ; a-Mughira from ’Isma‘il ibn abu Ziyad from abu ‘Abdallah (a. s.) who has said the following. “Abu Talib acknowledged Islam through the expression of al-Jummal. He formed number sixty three with his hands.” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn al-Faddal from al-Husayn ibn ‘Ulwan al-Kalbi from Ali ibn al-Hazawwar al-Ghanawi from Asbagh ibn Nubata al-Hanzali who has said the following. “I saw Amir al-Mu’minin Ali (a. s.) on the day of victory in Basra while he was riding the on the mule of the Messenger of Allah (then) he said, “O people do you want me to tell who the best of the creatures of Allah will be on the Day when He will bring all of them at one place?” Abu Ayyub al-Ansari stood up and said, “Yes, O Amir al-Mu’minin (a. s.) please explain to use. Your were present and we were absent.” The Imam (a. s.) then said, “The best of the people on the day of resurrection when will bring all people together are seven people from the descendant of ‘Abd al-Muttalib whose distinction no one except an unbeliever would deny and no one would reject except a deviant.” ‘Ammar ibn Yasir (may Allah grand him blessings) then stood up and said, “O Amir al-Mu’minin (a. s.) tell us their names so we can recognise them properly..” The Imam (a. s.) said, “The best in the creatures of Allah on the Day when He will bring all creature together are the messenger and the best of the messengers is Muhammad (s. a). The best after the prophet in his ’Umma (followers) is the executor of his will until the prophet would come. There is no doubt that the best among the executors of the wills of the prophets is the executor of the will of Prophet Muhammad (s. a). There is also no doubt that the best among the people after the executors of the will of the prophets are the martyrs and the best of the martyrs is Hamza ibn ‘Abd al-Muttalib and Ja‘far ibn abu Talib who were given two fresh wings with which they fly in Paradise. No one else besides him from this ’Umma. With this Allah honored and granted dignity t Muhammad (s. a). Also of the seven people are the two grand sons of the Holy Prophet (s. a) and al-Mahdi (a. s.). Whoever Allah would want will al-Mahdi from us Ahl al-Bayt. The he read this verse of the Holy Quran. “One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have (4:69). The favors of God are such, and He knows very well (how to reward you).” (4:70)”

ضعيف على المشهور

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2683

محمد بن الحسين، عن سهل بن زياد، عن ابن فضال، عن علي بن النعمان عن أبي مريم الأنصاري. عن أبي جعفر عليه السلام قال: قلت له: كيف كانت الصلاة على النبي صلى الله عليه وآله؟ قال: لما غسله أمير المؤمنين عليه السلام وكفنه سجاه ثم أدخل عليه عشرة فداروا حوله ثم وقف أمير المؤمنين عليه السلام في وسطهم فقال: " إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما "، فيقول القوم كما يقول حتى صلى عليه أهل المدينة وأهل العوالي

34. Muhammad ibn al-Husayn has narrated from Sahl ibn Ziyad from ibn al-Fadhal from Ali ibn al-Nu‘man from Abu Maryam al-Ansari who has said the following: “Once I asked Abu Ja‘far (AS),’How was the prayer for the dead body of the Holy Prophet (SAW)?’ The Imam (AS) said: ‘When Amir al-Mu’minin Ali (AS) washed his body and he placed him in the shroud and covered his body then ten persons came in and they walked around him. Amir al-Mu’minin Ali (AS) then stood in the middle of them and said, ‘God showers His blessings upon the Prophet and the angels seek forgiveness for him. Believers, pray for the Prophet and greet him with, ‘Peace be with you.’ The group also continued reciting what the Imam (AS) said until the people of Medina and people of ‘Awali also said the prayer (for burial in the same way)’”

مجهول

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2684

35ـ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي مَرْيَمَ الانْصَارِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ كَيْفَ كَانَتِ الصَّلاةُ عَلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لَمَّا غَسَّلَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَكَفَّنَهُ سَجَّاهُ ثُمَّ أَدْخَلَ عَلَيْهِ عَشَرَةً فَدَارُوا حَوْلَهُ ثُمَّ وَقَفَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي وَسَطِهِمْ فَقَالَ إِنَّ الله وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً فَيَقُولُ الْقَوْمُ كَمَا يَقُولُ حَتَّى صَلَّى عَلَيْهِ أَهْلُ الْمَدِينَةِ وَأَهْلُ الْعَوَالِي.

35. Muhammad ibn al-Husayn has narrated from Sahl ibn Ziyad from ibn al-Fadhal from Ali ibn al-Nu‘man from Abu Maryam al-Ansari who has said the following: “Once I asked Abu Ja‘far (AS),’How was the prayer for the dead body of the Holy Prophet (SAW)?’ The Imam (AS) said: ‘When Amir al-Mu’minin Ali (AS) washed his body and he placed him in the shroud and covered his body then ten persons came in and they walked around him. Amir al-Mu’minin Ali (AS) then stood in the middle of them and said, ‘God showers His blessings upon the Prophet and the angels seek forgiveness for him. Believers, pray for the Prophet and greet him with, ‘Peace be with you.’ The group also continued reciting what the Imam (AS) said until the people of Medina and people of ‘Awali also said the prayer (for burial in the same way)’”

ضعيف على المشهور

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2685

36ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِعلي (عَلَيْهِ السَّلام) يَا عَلِيُّ ادْفِنِّي فِي هَذَا الْمَكَانِ وَارْفَعْ قَبْرِي مِنَ الارْضِ أَرْبَعَ أَصَابِعَ وَرُشَّ عَلَيْهِ مِنَ الْمَاءِ.

36. Muhammad ibn Yahya has narrated from from Salama ibn al-Khattab from Ali ibn Sayf from Abu al-Maghra’ from ‘Uqba ibn Bashir from Abu Ja‘far (AS) who has said the following: “The Holy Prophet (SAW) said to Ali (AS), O Ali, bury me in this place, raise the surface of my grave from the ground by the width of four fingers and sprinkle water on it.”

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2686

37ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَتَى الْعَبَّاسُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ يَا عَلِيُّ إِنَّ النَّاسَ قَدِ اجْتَمَعُوا أَنْ يَدْفِنُوا رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي بَقِيعِ الْمُصَلَّى وَأَنْ يَؤُمَّهُمْ رَجُلٌ مِنْهُمْ فَخَرَجَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِلَى النَّاسِ فَقَالَ يَا أَيُّهَا النَّاسُ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِمَامٌ حَيّاً وَمَيِّتاً وَقَالَ إِنِّي أُدْفَنُ فِي الْبُقْعَةِ الَّتِي أُقْبَضُ فِيهَا ثُمَّ قَالَ عَلَى الْبَابِ فَصَلَّى عَلَيْهِ ثُمَّ أَمَرَ النَّاسَ عَشَرَةً عَشَرَةً يُصَلُّونَ عَلَيْهِ ثُمَّ يَخْرُجُونَ.

37. Muhammad ibn Yahya has narrated from from Salma ibn al-Khattab from Ali ibn Sayf from ‘Amr ibn Shimr from Jabir from abu Ja‘far (a. s.) who has said the following. Ali ibn Ibrahim has narrated from his father from Ibn Abu ‘Umayr from Hammad from al-Halabi from Abu ‘Abdallah (AS) who has said the following: “Al-‘Abbas came to Amir al-Mu’minin Ali (AS) and said, ‘O Ali, people have come in a group to bury the Messenger of Allah in Baqi’ Al Musalla, and want one of them as an Imam to lead the prayer.’ Amir al-Mu’minin Ali (AS) then came out to the people and said, “O people, the Messenger of Allah is the Imam whether dead or living. He had said that he must be buried in the place where he died.’ He then stood at the door and prayed for him. Then he commanded every ten people to come in and pray for him and leave.”

حسن كالصحيح

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2687

38ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا قُبِضَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَلَّتْ عَلَيْهِ الْمَلائِكَةُ وَالْمُهَاجِرُونَ وَالانْصَارُ فَوْجاً فَوْجاً قَالَ وَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) سَمِعْتُ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ فِي صِحَّتِهِ وَسَلامَتِهِ إِنَّمَا أُنْزِلَتْ هَذِهِ الايَةُ عَلَيَّ فِي الصَّلاةِ عَلَيَّ بَعْدَ قَبْضِ الله لِي إِنَّ الله وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً.

38. Muhammad ibn Yahya has narrated from from Salama ibn al-Khattab from Ali Ibn Sayf from ‘Amr Ibn Shimr from Jabir from Abu Ja‘far (AS) who has said the following: “When the Holy Prophet (SAW) passed away, the angels, Al Muhajirun and Al Ansar prayed over his body group after group.” The narrator has said that Amir al-Mu’minin Ali (AS) has said: “I heard the Messenger of Allah say in good health, “This verse is revealed to me about praying for me after Allah will take me away from this world. “God showers His blessings upon the Prophet and the angels seek forgiveness for him. Believers, pray for the Prophet and greet him with, “Peace be with you.” [33:56]

ضعيف

The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2688

39ـ بَعْضُ أَصْحَابِنَا رَفَعَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ قُلْتُ لابِي عَبْدِ الله مَا مَعْنَى السَّلامِ عَلَى رَسُولِ الله فَقَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمَّا خَلَقَ نَبِيَّهُ وَوَصِيَّهُ وَابْنَتَهُ وَابْنَيْهِ وَجَمِيعَ الائِمَّةِ وَخَلَقَ شِيعَتَهُمْ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَأَنْ يَصْبِرُوا وَيُصَابِرُوا وَيُرَابِطُوا وَأَنْ يَتَّقُوا الله وَوَعَدَهُمْ أَنْ يُسَلِّمَ لَهُمُ الارْضَ الْمُبَارَكَةَ وَالْحَرَمَ الامِنَ وَأَنْ يُنَزِّلَ لَهُمُ الْبَيْتَ الْمَعْمُورَ وَيُظْهِرَ لَهُمُ السَّقْفَ الْمَرْفُوعَ وَيُرِيحَهُمْ مِنْ عَدُوِّهِمْ وَالارْضِ الَّتِي يُبَدِّلُهَا الله مِنَ السَّلامِ وَيُسَلِّمُ مَا فِيهَا لَهُمْ لا شِيَةَ فِيهَا قَالَ لا خُصُومَةَ فِيهَا لِعَدُوِّهِمْ وَأَنْ يَكُونَ لَهُمْ فِيهَا مَا يُحِبُّونَ وَأَخَذَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى جَمِيعِ الائِمَّةِ وَشِيعَتِهِمُ الْمِيثَاقَ بِذَلِكَ وَإِنَّمَا السَّلامُ عَلَيْهِ تَذْكِرَةُ نَفْسِ الْمِيثَاقِ وَتَجْدِيدٌ لَهُ عَلَى الله لَعَلَّهُ أَنْ يُعَجِّلَهُ جَلَّ وَعَزَّ وَيُعَجِّلَ السَّلامَ لَكُمْ بِجَمِيعِ مَا فِيهِ.

39. Certain persons of our people have narrated from in a in a marfu‘ manner have narrated from Muhammad b. Sinan from Dawud b. Kathir al-Raqqi who has said that he asked Abu ‘Abdallah (AS) the following: “What is the meaning of ‘peace be with the Messenger of Allah?’” The Imam (AS) said: “When Allah, the Most Holy, the Most High, created His Prophet, the executor of the will of His Prophet, the daughter of His Prophet, their two sons, all the Imams (AS) and their Shi‘a (followers), He made them to form a covenant to exercise patience, help to exercise patience, establish good relations and live piously before Allah. He promised to give to them the blessed land and sacred sanctuary and to bring down to them the constructed house (al-Bayt al-Ma‘mur) and to manifest to the raised ceiling (Al Saqf al-Marfu‘) and grant them relief against their enemies. Also Allah grants them the earth that He will change with peace and protect all that is therein for them without any quarrels therein against the enemies and there will exist all that they love. The Messenger of Allah made a similar covenant with all the Imams and their Shi‘a. “Offering of peace to him is a mention of that covenant and renewing it before Allah, so that pehaps He, the Most Majestic, the Most gracious, would allow that peace to take place soon for all of you with all that is therein.”

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The Birth of The Holy Prophet (s.a) and His Demise - Hadith 2689

50ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ الْكَلْبِيِّ عَنْ عَلِيِّ بْنِ الْحَزَوَّرِ الْغَنَوِيِّ عَنْ أَصْبَغَ بْنِ نُبَاتَةَ الْحَنْظَلِيِّ قَالَ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَوْمَ افْتَتَحَ الْبَصْرَةَ وَرَكِبَ بَغْلَةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قَالَ أَيُّهَا النَّاسُ أَ لا أُخْبِرُكُمْ بِخَيْرِ الْخَلْقِ يَوْمَ يَجْمَعُهُمُ الله فَقَامَ إِلَيْهِ أَبُو أَيُّوبَ الانْصَارِيُّ فَقَالَ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ حَدِّثْنَا فَإِنَّكَ كُنْتَ تَشْهَدُ وَنَغِيبُ فَقَالَ إِنَّ خَيْرَ الْخَلْقِ يَوْمَ يَجْمَعُهُمُ الله سَبْعَةٌ مِنْ وُلْدِ عَبْدِ الْمُطَّلِبِ لا يُنْكِرُ فَضْلَهُمْ إِلا كَافِرٌ وَلا يَجْحَدُ بِهِ إِلا جَاحِدٌ فَقَامَ عَمَّارُ بْنُ يَاسِرٍ رَحِمَهُ الله فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ سَمِّهِمْ لَنَا لِنَعْرِفَهُمْ فَقَالَ إِنَّ خَيْرَ الْخَلْقِ يَوْمَ يَجْمَعُهُمُ الله الرُّسُلُ وَإِنَّ أَفْضَلَ الرُّسُلِ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّ أَفْضَلَ كُلِّ أُمَّةٍ بَعْدَ نَبِيِّهَا وَصِيُّ نَبِيِّهَا حَتَّى يُدْرِكَهُ نَبِيٌّ أَلا وَإِنَّ أَفْضَلَ الاوْصِيَاءِ وَصِيُّ مُحَمَّدٍ عَلَيْهِ وَآلِهِ السَّلامُ أَلا وَإِنَّ أَفْضَلَ الْخَلْقِ بَعْدَ الاوْصِيَاءِ الشُّهَدَاءُ أَلا وَإِنَّ أَفْضَلَ الشُّهَدَاءِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ وَجَعْفَرُ بْنُ أَبِي طَالِبٍ لَهُ جَنَاحَانِ خَضِيبَانِ يَطِيرُ بِهِمَا فِي الْجَنَّةِ لَمْ يُنْحَلْ أَحَدٌ مِنْ هَذِهِ الامَّةِ جَنَاحَانِ غَيْرُهُ شَيْ‏ءٌ كَرَّمَ الله بِهِ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَشَرَّفَهُ وَالسِّبْطَانِ الْحَسَنُ وَالْحُسَيْنُ وَالْمَهْدِيُّ (عَلَيْهم السَّلام) يَجْعَلُهُ الله مَنْ شَاءَ مِنَّا أَهْلَ الْبَيْتِ ثُمَّ تَلا هَذِهِ الايَةَ وَمَنْ يُطِعِ الله وَالرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ الله عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَداءِ وَالصَّالِحِينَ وَحَسُنَ أُولئِكَ رَفِيقاً. ذلِكَ الْفَضْلُ مِنَ الله وَكَفى‏ بِالله عَلِيماً.

50. Yahya has narrated from Ahmad b. Muhammad from Ibn al-Fadhal from al-Husayn ibn ‘Ulwan al-Kalbi from Ali b. al-Hazwar al-Ghanawi from Asbagh ibn Nubata al-Hanzali who has said the following: “Once I saw Amir al-Mu’minin Ali (AS) on the day of victory in Basra while he was riding the on the mule of the Messenger of Allah (SAW). Then he said, ‘Oh people, do you want me to tell you who the best of the creatures of Allah will be on the Day when He will bring all of them to one place?’ Abu Ayyub al-Ansari (RA) stood up and said, ‘Yes, O Amir al-Mu’minin (AS), please explain to us. You were present and we were absent.’ The Imam (a. s.) then said, ‘The best of the people on the day of resurrection when Allah will bring all people together are seven people descended of ‘Abd al-Muttalib whose distinction no one except an unbeliever would deny and no one would reject except a deviant.’ ‘Ammar b. Yasir (RA) then stood up and said, ‘O Amir al-Mu’minin (AS) tell us their names so we can recognise them properly.’ The Imam (AS) said, “The best in the creatures of Allah on the Day when He will bring all creatures together are the messengers and the best of the messengers is Muhammad (SAW). The best after the prophet in his Ummah (followers) is the executor of his will until a prophet comes. There is no doubt that the best among the executors of the wills of the prophets is the executor of the will of Prophet Muhammad (SAW). There is also no doubt that the best among the people after the executors of the will of the prophets are the martyrs and the best of the martyrs is Hamza b. ‘Abd al-Muttalib and Ja‘far b. Abu Talib who was given two fresh wings with which he flies in Paradise. No one else besides him from this Ummah received two wings. With this Allah honored and granted dignity to Muhammad (SAW). Also of the seven people are the two grandsons of the Holy Prophet (SAW) and al-Mahdi (AS). Whoever Allah wants will be al-Mahdi from our Ahl al-Bayt. Then he read this verse of the Holy Quran. “One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have. [4:69] The favors of God are such, and He knows very well (how to reward you).’” [4:70]

Climbing over the grave of the Holy Prophet (s.a) prohibited - Hadith 2690

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ الْمُثَنَّى الْخَطِيبِ قَالَ كُنْتُ بِالْمَدِينَةِ وَسَقْفُ الْمَسْجِدِ الَّذِي يُشْرِفُ عَلَى الْقَبْرِ قَدْ سَقَطَ وَالْفَعَلَةُ يَصْعَدُونَ وَيَنْزِلُونَ وَنَحْنُ جَمَاعَةٌ فَقُلْتُ لاصْحَابِنَا مَنْ مِنْكُمْ لَهُ مَوْعِدٌ يَدْخُلُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) اللَّيْلَةَ فَقَالَ مِهْرَانُ بْنُ أَبِي نَصْرٍ أَنَا وَقَالَ إِسْمَاعِيلُ بْنُ عَمَّارٍ الصَّيْرَفِيُّ أَنَا فَقُلْنَا لَهُمَا سَلاهُ لَنَا عَنِ الصُّعُودِ لِنُشْرِفَ عَلَى قَبْرِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا كَانَ مِنَ الْغَدِ لَقِينَاهُمَا فَاجْتَمَعْنَا جَمِيعاً فَقَالَ إِسْمَاعِيلُ قَدْ سَأَلْنَاهُ لَكُمْ عَمَّا ذَكَرْتُمْ فَقَالَ مَا أُحِبُّ لاحَدٍ مِنْهُمْ أَنْ يَعْلُوَ فَوْقَهُ وَلا آمَنُهُ أَنْ يَرَى شَيْئاً يَذْهَبُ مِنْهُ بَصَرُهُ أَوْ يَرَاهُ قَائِماً يُصَلِّي أَوْ يَرَاهُ مَعَ بَعْضِ أَزْوَاجِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

1. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ja‘far ibn al-Muthanna al-Khatib who has said the following. “I was in Madina when the roof over the grave of the Holy Prophet (s. a) had crumbled down and the workers were climbing up and down (for repairs). We were a group and said to our people, “Who has an appointment with abu ‘Abdallah (a. s.)?” Mihran ibn abu Nasr said, “I have an appointment with the Imam (a. s.).” ’Isma‘il ibn ‘Ammar al-Sayrafi said, “I have an appointment with the Imam (a. s.).” I said to them, “Ask the Imam (a. s.) if it is permissible to climb up and look on to the grave of the Holy Prophet (s. a).” Next day we met them and we all came together. ’Isma‘il said, “We asked your question and he said this. “I do not like anyone to climb over him and I do not feel safe for anyone whose eye sight may go away because of catching sight of something that cause him such loss or see him standing in prayer or see him with anyone of his wives.”

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2691

وُلِدَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بَعْدَ عَامِ الْفِيلِ بِثَلاثِينَ سَنَةً وَقُتِلَ (عَلَيْهِ السَّلام) فِي شَهْرِ رَمَضَانَ لِتِسْعٍ بَقِينَ مِنْهُ لَيْلَةَ الاحَدِ سَنَةَ أَرْبَعِينَ مِنَ الْهِجْرَةِ وَهُوَ ابْنُ ثَلاثٍ وَسِتِّينَ سَنَةً بَقِيَ بَعْدَ قَبْضِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثَلاثِينَ سَنَةً وَأُمُّهُ فَاطِمَةُ بِنْتُ أَسَدِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافٍ وَهُوَ أَوَّلُ هَاشِمِيٍّ وَلَدَهُ هَاشِمٌ مَرَّتَيْنِ.

Amir al-Mu’minin Ali (a. s.) was born thirty years after the year of elephant. He was martyred in month of Ramadan twenty first Sunday night in the year fortieth after Hijra (migration). He was sixty three years at that time. He lived for thirty years after the death of the Holy Prophet (s. a). His mother was Fatima daughter of Asad Ibrahim ibn Hashim ibn ‘Abd Manaf. He was the first person whose both parents belonged to Hashim.

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2692

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْفَارِسِيِّ عَنْ أَبِي حَنِيفَةَ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْوَلِيدِ بْنِ أَبَانٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ مُسْكَانَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ فَاطِمَةَ بِنْتَ أَسَدٍ جَاءَتْ إِلَى أَبِي طَالِبٍ لِتُبَشِّرَهُ بِمَوْلِدِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ أَبُو طَالِبٍ اصْبِرِي سَبْتاً أُبَشِّرْكِ بِمِثْلِهِ إِلا النُّبُوَّةَ وَقَالَ السَّبْتُ ثَلاثُونَ سَنَةً وَكَانَ بَيْنَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ثَلاثُونَ سَنَةً.

1. Al-Husayn ibn Muhammad has narrated from Muhammad ibn Yahya al-Farisiy from abu Hanifa Muhammad ibn Yahya from al-Walid ibn Aban from Muhammad ibn ‘Abdallah ibn Muskan from who said: “Abu ‘Abdallah (a. s.) has said, ‘Once, Fatima bint Asad came to Abu Talib with the glad news of the birth of the Holy Prophet (sw). Abu Talib said, “Wait for a sabt then I will give a similar glad news except prophet-hood.” The Imam (a. s.) said, “A sabt is thirty years. Amir al-Mu’minin (a. s.) was born thirty years after the birth of the Holy Prophet (sw).”

مجهول

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2693

2ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ فَاطِمَةَ بِنْتَ أَسَدٍ أُمَّ أَمِيرِ الْمُؤْمِنِينَ كَانَتْ أَوَّلَ امْرَأَةٍ هَاجَرَتْ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ مَكَّةَ إِلَى الْمَدِينَةِ عَلَى قَدَمَيْهَا وَكَانَتْ مِنْ أَبَرِّ النَّاسِ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَسَمِعَتْ رَسُولَ الله وَهُوَ يَقُولُ إِنَّ النَّاسَ يُحْشَرُونَ يَوْمَ الْقِيَامَةِ عُرَاةً كَمَا وُلِدُوا فَقَالَتْ وَا سَوْأَتَاهْ فَقَالَ لَهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنِّي أَسْأَلُ الله أَنْ يَبْعَثَكِ كَاسِيَةً وَسَمِعَتْهُ يَذْكُرُ ضَغْطَةَ الْقَبْرِ فَقَالَتْ وَا ضَعْفَاهْ فَقَالَ لَهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنِّي أَسْأَلُ الله أَنْ يَكْفِيَكِ ذَلِكِ وَقَالَتْ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَوْماً إِنِّي أُرِيدُ أَنْ أُعْتِقَ جَارِيَتِي هَذِهِ فَقَالَ لَهَا إِنْ فَعَلْتِ أَعْتَقَ الله بِكُلِّ عُضْوٍ مِنْهَا عُضْواً مِنْكِ مِنَ النَّارِ فَلَمَّا مَرِضَتْ أَوْصَتْ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمَرَتْ أَنْ يُعْتِقَ خَادِمَهَا وَاعْتُقِلَ لِسَانُهَا فَجَعَلَتْ تُومِي إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِيمَاءً فَقَبِلَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَصِيَّتَهَا فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ قَاعِدٌ إِذْ أَتَاهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَهُوَ يَبْكِي فَقَالَ لَهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا يُبْكِيكَ فَقَالَ مَاتَتْ أُمِّي فَاطِمَةُ فَقَالَ رَسُولُ الله وَأُمِّي وَالله وَقَامَ مُسْرِعاً حَتَّى دَخَلَ فَنَظَرَ إِلَيْهَا وَبَكَى ثُمَّ أَمَرَ النِّسَاءَ أَنْ يَغْسِلْنَهَا وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذَا فَرَغْتُنَّ فَلا تُحْدِثْنَ شَيْئاً حَتَّى تُعْلِمْنَنِي فَلَمَّا فَرَغْنَ أَعْلَمْنَهُ بِذَلِكَ فَأَعْطَاهُنَّ أَحَدَ قَمِيصَيْهِ الَّذِي يَلِي جَسَدَهُ وَأَمَرَهُنَّ أَنْ يُكَفِّنَّهَا فِيهِ وَقَالَ لِلْمُسْلِمِينَ إِذَا رَأَيْتُمُونِي قَدْ فَعَلْتُ شَيْئاً لَمْ أَفْعَلْهُ قَبْلَ ذَلِكَ فَسَلُونِي لِمَ فَعَلْتُهُ فَلَمَّا فَرَغْنَ مِنْ غُسْلِهَا وَكَفْنِهَا دَخَلَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَحَمَلَ جَنَازَتَهَا عَلَى عَاتِقِهِ فَلَمْ يَزَلْ تَحْتَ جَنَازَتِهَا حَتَّى أَوْرَدَهَا قَبْرَهَا ثُمَّ وَضَعَهَا وَدَخَلَ الْقَبْرَ فَاضْطَجَعَ فِيهِ ثُمَّ قَالَ فَأَخَذَهَا عَلَى يَدَيْهِ حَتَّى وَضَعَهَا فِي الْقَبْرِ ثُمَّ انْكَبَّ عَلَيْهَا طَوِيلاً يُنَاجِيهَا وَيَقُولُ لَهَا ابْنُكِ ابْنُكِ [ ابْنُكِ ] ثُمَّ خَرَجَ وَسَوَّى عَلَيْهَا ثُمَّ انْكَبَّ عَلَى قَبْرِهَا فَسَمِعُوهُ يَقُولُ لا إِلَهَ إِلا الله اللهمَّ إِنِّي أَسْتَوْدِعُهَا إِيَّاكَ ثُمَّ انْصَرَفَ فَقَالَ لَهُ الْمُسْلِمُونَ إِنَّا رَأَيْنَاكَ فَعَلْتَ أَشْيَاءَ لَمْ تَفْعَلْهَا قَبْلَ الْيَوْمِ فَقَالَ الْيَوْمَ فَقَدْتُ بِرَّ أَبِي طَالِبٍ إِنْ كَانَتْ لَيَكُونُ عِنْدَهَا الشَّيْ‏ءُ فَتُؤْثِرُنِي بِهِ عَلَى نَفْسِهَا وَوَلَدِهَا وَإِنِّي ذَكَرْتُ الْقِيَامَةَ وَأَنَّ النَّاسَ يُحْشَرُونَ عُرَاةً فَقَالَتْ وَا سَوْأَتَاهْ فَضَمِنْتُ لَهَا أَنْ يَبْعَثَهَا الله كَاسِيَةً وَذَكَرْتُ ضَغْطَةَ الْقَبْرِ فَقَالَتْ وَا ضَعْفَاهْ فَضَمِنْتُ لَهَا أَنْ يَكْفِيَهَا الله ذَلِكَ فَكَفَّنْتُهَا بِقَمِيصِي وَاضْطَجَعْتُ فِي قَبْرِهَا لِذَلِكَ وَانْكَبَبْتُ عَلَيْهَا فَلَقَّنْتُهَا مَا تُسْأَلُ عَنْهُ فَإِنَّهَا سُئِلَتْ عَنْ رَبِّهَا فَقَالَتْ وَسُئِلَتْ عَنْ رَسُولِهَا فَأَجَابَتْ وَسُئِلَتْ عَنْ وَلِيِّهَا وَإِمَامِهَا فَارْتَجَّ عَلَيْهَا فَقُلْتُ ابْنُكِ ابْنُكِ [ ابْنُكِ ]

2. Ali ibn Muhammad ibn ‘Abdallah has narrated from al-Sayyariy from Muhammad ibn Jumhur from certain persons of our people from abu ‘Abdallah (a. s.) who has said the following. “Fatima, mother of Amir al-Mu’minin Ali (a. s.) was the first woman who has said the following. migrated to the Messenger of Allah from Makka to Madina on foot. She was the most kind person to the Messenger of Allah She heard the Messenger of Allah say, “On the Day of Judgment people will be raised naked as they were born.” She said, “My goodness, what a shame!” The Messenger of Allah then said, “I will pray to Allah to resurrect you all dressed up.” She heard him speak of the constraint in the grave.” She then said, “ Alas! How pitiful is my weakness!” the Messenger of Allah said, “I will pray to Allah to make it easy for you.”

ضعيف

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2694

3ـ بَعْضُ أَصْحَابِنَا عَمَّنْ ذَكَرَهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَمَّا وُلِدَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فُتِحَ لآِمِنَةَ بَيَاضُ فَارِسَ وَقُصُورُ الشَّامِ فَجَاءَتْ فَاطِمَةُ بِنْتُ أَسَدٍ أُمُّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَبِي طَالِبٍ ضَاحِكَةً مُسْتَبْشِرَةً فَأَعْلَمَتْهُ مَا قَالَتْ آمِنَةُ فَقَالَ لَهَا أَبُو طَالِبٍ وَتَتَعَجَّبِينَ مِنْ هَذَا إِنَّكِ تَحْبَلِينَ وَتَلِدِينَ بِوَصِيِّهِ وَوَزِيرِهِ.

3. Certain persons of our people have narrated from those he mentioned from ibn Mahbub from ‘Umar ibn Aban al-Kalbi from al-Mufaddal ibn ‘Umar who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘When the Messenger of Allah was born the whiteness (houses) of the Persian kingdom and the palaces of Sham (Syria) was shown to Amina, his mother, openly (conquered). Fatima daughter of Asad, mother of Amir al-Mu’minin Ali (a. s.) came to abu Talib laughing with glad news and explained to him what Amina had said. Abu Talib said to her, “Has it surprised you so much? You will conceive a child who will be the executor of the will and the vizier of this new born.”

مختلف فيه للمفضل

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2695

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ زَيْدٍ النَّيْسَابُورِيِّ قَالَ حَدَّثَنِي عُمَرُ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَرَ عَنْ أَسِيدِ بْنِ صَفْوَانَ صَاحِبِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لَمَّا كَانَ الْيَوْمُ الَّذِي قُبِضَ فِيهِ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ارْتَجَّ الْمَوْضِعُ بِالْبُكَاءِ وَدَهِشَ النَّاسُ كَيَوْمَ قُبِضَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَجَاءَ رَجُلٌ بَاكِياً وَهُوَ مُسْرِعٌ مُسْتَرْجِعٌ وَهُوَ يَقُولُ الْيَوْمَ انْقَطَعَتْ خِلافَةُ النُّبُوَّةِ حَتَّى وَقَفَ عَلَى بَابِ الْبَيْتِ الَّذِي فِيهِ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ رَحِمَكَ الله يَا أَبَا الْحَسَنِ كُنْتَ أَوَّلَ الْقَوْمِ إِسْلاماً وَأَخْلَصَهُمْ إِيمَاناً وَأَشَدَّهُمْ يَقِيناً وَأَخْوَفَهُمْ لله وَأَعْظَمَهُمْ عَنَاءً وَأَحْوَطَهُمْ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَآمَنَهُمْ عَلَى أَصْحَابِهِ وَأَفْضَلَهُمْ مَنَاقِبَ وَأَكْرَمَهُمْ سَوَابِقَ وَأَرْفَعَهُمْ دَرَجَةً وَأَقْرَبَهُمْ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَشْبَهَهُمْ بِهِ هَدْياً وَخَلْقاً وَسَمْتاً وَفِعْلاً وَأَشْرَفَهُمْ مَنْزِلَةً وَأَكْرَمَهُمْ عَلَيْهِ فَجَزَاكَ الله عَنِ الاسْلامِ وَعَنْ رَسُولِهِ وَعَنِ الْمُسْلِمِينَ خَيْراً قَوِيتَ حِينَ ضَعُفَ أَصْحَابُهُ وَبَرَزْتَ حِينَ اسْتَكَانُوا وَنَهَضْتَ حِينَ وَهَنُوا وَلَزِمْتَ مِنْهَاجَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذْ هَمَّ أَصْحَابُهُ وَكُنْتَ خَلِيفَتَهُ حَقّاً لَمْ تُنَازَعْ وَلَمْ تَضْرَعْ بِرَغْمِ الْمُنَافِقِينَ وَغَيْظِ الْكَافِرِينَ وَكُرْهِ الْحَاسِدِينَ وَصِغَرِ الْفَاسِقِينَ فَقُمْتَ بِالامْرِ حِينَ فَشِلُوا وَنَطَقْتَ حِينَ تَتَعْتَعُوا وَمَضَيْتَ بِنُورِ الله إِذْ وَقَفُوا فَاتَّبَعُوكَ فَهُدُوا وَكُنْتَ أَخْفَضَهُمْ صَوْتاً وَأَعْلاهُمْ قُنُوتاً وَأَقَلَّهُمْ كَلاماً وَأَصْوَبَهُمْ نُطْقاً وَأَكْبَرَهُمْ رَأْياً وَأَشْجَعَهُمْ قَلْباً وَأَشَدَّهُمْ يَقِيناً وَأَحْسَنَهُمْ عَمَلاً وَأَعْرَفَهُمْ بِالامُورِ كُنْتَ وَالله يَعْسُوباً لِلدِّينِ أَوَّلاً وَآخِراً الاوَّلَ حِينَ تَفَرَّقَ النَّاسُ وَالاخِرَ حِينَ فَشِلُوا كُنْتَ لِلْمُؤْمِنِينَ أَباً رَحِيماً إِذْ صَارُوا عَلَيْكَ عِيَالاً فَحَمَلْتَ أَثْقَالَ مَا عَنْهُ ضَعُفُوا وَحَفِظْتَ مَا أَضَاعُوا وَرَعَيْتَ مَا أَهْمَلُوا وَشَمَّرْتَ إِذَا اجْتَمَعُوا وَعَلَوْتَ إِذْ هَلِعُوا وَصَبَرْتَ إِذْ أَسْرَعُوا وَأَدْرَكْتَ أَوْتَارَ مَا طَلَبُوا وَنَالُوا بِكَ مَا لَمْ يَحْتَسِبُوا كُنْتَ عَلَى الْكَافِرِينَ عَذَاباً صَبّاً وَنَهْباً وَلِلْمُؤْمِنِينَ عَمَداً وَحِصْناً فَطِرْتَ وَالله بِنَعْمَائِهَا وَفُزْتَ بِحِبَائِهَا وَأَحْرَزْتَ سَوَابِغَهَا وَذَهَبْتَ بِفَضَائِلِهَا لَمْ تُفْلَلْ حُجَّتُكَ وَلَمْ يَزِغْ قَلْبُكَ وَلَمْ تَضْعُفْ بَصِيرَتُكَ وَلَمْ تَجْبُنْ نَفْسُكَ وَلَمْ تَخِرَّ كُنْتَ كَالْجَبَلِ لا تُحَرِّكُهُ الْعَوَاصِفُ وَكُنْتَ كَمَا قَالَ (عَلَيْهِ السَّلام) آمَنَ النَّاسِ فِي صُحْبَتِكَ وَذَاتِ يَدِكَ وَكُنْتَ كَمَا قَالَ (عَلَيْهِ السَّلام) ضَعِيفاً فِي بَدَنِكَ قَوِيّاً فِي أَمْرِ الله مُتَوَاضِعاً فِي نَفْسِكَ عَظِيماً عِنْدَ الله كَبِيراً فِي الارْضِ جَلِيلاً عِنْدَ الْمُؤْمِنِينَ لَمْ يَكُنْ لاحَدٍ فِيكَ مَهْمَزٌ وَلا لِقَائِلٍ فِيكَ مَغْمَزٌ [ وَلا لاحَدٍ فِيكَ مَطْمَعٌ ] وَلا لاحَدٍ عِنْدَكَ هَوَادَةٌ الضَّعِيفُ الذَّلِيلُ عِنْدَكَ قَوِيٌّ عَزِيزٌ حَتَّى تَأْخُذَ لَهُ بِحَقِّهِ وَالْقَوِيُّ الْعَزِيزُ عِنْدَكَ ضَعِيفٌ ذَلِيلٌ حَتَّى تَأْخُذَ مِنْهُ الْحَقَّ وَالْقَرِيبُ وَالْبَعِيدُ عِنْدَكَ فِي ذَلِكَ سَوَاءٌ شَأْنُكَ الْحَقُّ وَالصِّدْقُ وَالرِّفْقُ وَقَوْلُكَ حُكْمٌ وَحَتْمٌ وَأَمْرُكَ حِلْمٌ وَحَزْمٌ وَرَأْيُكَ عِلْمٌ وَعَزْمٌ فِيمَا فَعَلْتَ وَقَدْ نَهَجَ السَّبِيلُ وَسَهُلَ الْعَسِيرُ وَأُطْفِئَتِ النِّيرَانُ وَاعْتَدَلَ بِكَ الدِّينُ وَقَوِيَ بِكَ الاسْلامُ فَظَهَرَ أَمْرُ الله وَلَوْ كَرِهَ الْكَافِرُونَ وَثَبَتَ بِكَ الاسْلامُ وَالْمُؤْمِنُونَ وَسَبَقْتَ سَبْقاً بَعِيداً وَأَتْعَبْتَ مَنْ بَعْدَكَ تَعَباً شَدِيداً فَجَلَلْتَ عَنِ الْبُكَاءِ وَعَظُمَتْ رَزِيَّتُكَ فِي السَّمَاءِ وَهَدَّتْ مُصِيبَتُكَ الانَامَ فَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ رَضِينَا عَنِ الله قَضَاهُ وَسَلَّمْنَا لله أَمْرَهُ فَوَ الله لَنْ يُصَابَ الْمُسْلِمُونَ بِمِثْلِكَ أَبَداً كُنْتَ لِلْمُؤْمِنِينَ كَهْفاً وَحِصْناً وَقُنَّةً رَاسِياً وَعَلَى الْكَافِرِينَ غِلْظَةً وَغَيْظاً فَأَلْحَقَكَ الله بِنَبِيِّهِ وَلا أَحْرَمَنَا أَجْرَكَ وَلا أَضَلَّنَا بَعْدَكَ وَسَكَتَ الْقَوْمُ حَتَّى انْقَضَى كَلامُهُ وَبَكَى وَبَكَى أَصْحَابُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ طَلَبُوهُ فَلَمْ يُصَادِفُوهُ.

4. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Barqi from Ahmad ibn Zayd al-Naysaburi who has said that narrated to me ‘Umar ibn Ibrahim al-Hashimi from ‘Abd al-Malik ibn ‘Umar from ’Asid ibn Safwan the companion of the Messenger of Allah who has said the following. “On the day that Amir al-Mu’minin Ali (a. s.) passed away the place shook as people wept and cried and they were frightened like al-Thaqafi day the Holy Prophet (s. a) passed away. A man came weeping who seemed in a hurry and saying the words of the Holy Quran, “We are the servants of God and to Him we shall all return.” (2:156) He continued, “Today the government as succession of that of the Holy Prophet (s. a) is discontinued.” He stood at the door of the house in which Amir al-Mu’minin Ali (a. s.) was and said, “May Allah grant you blessing, O abu al-Hassan. You were the first in the nation who accepted Islam and were of the purest faith among them. You were of the most solid certainty and feared Allah the most among them. The degree of your hard work (for the cause of Allah) was the greatest and you were the most cautious in protecting the Messenger of Allah among them. You were the most trusted in the affairs of his companions and of the most distinguished in excellence, of the most honorable past credentials, of the highest degree of virtue and the closest as relatives to the Messenger of Allah among them. You were the most similar among them to him (the Messenger of Allah) in the matters of providing guidance, moral discipline, mannerism and deeds. You were the most precious to him (the Messenger of Allah) among them, in value and the most honorable to him among them. May Allah grant you good rewards on behalf of Islam, His Messenger and the Muslims. You exercised strength when his (the Messenger of Allah’s) companions became weak. You would come out (to face the enemy) when they showed humiliation, you rose up whenever showed laziness. You maintained steadfastness in adherence to the system of the Messenger of Allah whenever his companions attended othewise. You, indeed, were his undisputed successor and you did not cause strife 9in the community) despite the mischief of the hypocrites, of the anger of the unbelievers, the dislike of the jealous ones, and lowliness of the transgressors. You stood firm for the truth when they failed, spoke clearly when they became speechless, marched forwards in the light of Allah and they halted and if they followed you they found the right guidance. You were the softest in tone and of the highest degree of prayer among them, of the smallest amount of speech and of the most correct and valid statements. You were of the greatest ideas, of the bravest heart, of the most solid certainty, of the best of deeds and the most knowledgeable of the issues among them. You, by Allah, were the lead figure in religion at first and at last. You were the first when people digressed in chaos and the last when they failed. Your as a kind father to the believers as they become dependent up on you and you bore such burdens that others felt much weak to carry. Your protected what they had lost and guarded what they had ignored. You tightened your belt when they accumulated (wealth with greed), you rose high when they despaired (in humiliation). You exercised patience when they rushed and you achieved what they had never dreamed to achieve and through you they gained what they had never expected to gain. You were as pouring calamity and disaster up on the unbelievers and the fortress and support for the believers. You were invented for the task of Leadership with Divine Authority with its blessing and you succeeded to achieve its awards, established its prerequisite and left with its distinctions. Your evidence in support your divine Authority never last its sharp edge and your heart never wavered, your intelligence never weakened, your soul did not falter or become frightened. You were like a mountain that strong winds could not move. It is just as the Holy Prophet (s. a) has said, “People lived secure in your company and their property well preserved in your hands.” You were just as the Holy Prophet (s. a) has said, “Physically weak but very strong to support the cause of Allah, of a very humble soul, but very great in the sight of Allah, the chief on earth and majestic in the sight of the believers. No one could ever find faults with you or advance criticism. No one could ever involve you in corruption. You never showed anyone (corrupt) compliance. The weak and feeble to you were strong popular until you would restore their rights and the powerful and popular were weak and feeble to you until you would make to yield to others rights. People of close relation or otherwise were all equal to you in such cases. You aimed the truth, the true and kindness. Your words were law and final and your commands were based on forbearance and determination your view was knowledge and the final decision in what you would do. The system is established, the pitfalls are routed, the fires (of mischief) are extinguished, religious issues are balanced and through you Islam has become strong. The guidance of Allah has become manifest even though the unbelievers dislike. Islam, the through you, and the believers are strengthened. You have raced (for Divine excellence) a long race and cause a great deal of weariness to those behind you. Losing you can never be compensated with weeping and your death is a great issue in heavens and it has threatened the people (with emergence of chaos). “We are the servants of God and to Him we shall all return.” (2:156) We accept the decision of Allah and submit to His commands. By Allah, the Muslims will never find any one like you. You were a fortress and the stronghold like a heavy mountain and the intense anger for the unbelievers. May Allah join you with His Holy Prophet (s. a). May Allah not deprive us of your rewards and keep us safe against mis-guidance after you. People remained silent until he finished his words. He wept and the companions of the Messenger of Allah wept. Thereafter, they searched for him but he was nowhere to be found.”

مجهول

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2696

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ كُنْتُ أَنَا وَعَامِرٌ وَعَبْدُ الله بْنُ جُذَاعَةَ الازْدِيُّ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فَقَالَ لَهُ عَامِرٌ جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَزْعُمُونَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) دُفِنَ بِالرَّحْبَةِ قَالَ لا قَالَ فَأَيْنَ دُفِنَ قَالَ إِنَّهُ لَمَّا مَاتَ احْتَمَلَهُ الْحَسَنُ (عَلَيْهِ السَّلام) فَأَتَى بِهِ ظَهْرَ الْكُوفَةِ قَرِيباً مِنَ النَّجَفِ يَسْرَةً عَنِ الْغَرِيِّ يَمْنَةً عَنِ الْحِيرَةِ فَدَفَنَهُ بَيْنَ رَكَوَاتٍ بِيضٍ قَالَ فَلَمَّا كَانَ بَعْدُ ذَهَبْتُ إِلَى الْمَوْضِعِ فَتَوَهَّمْتُ مَوْضِعاً مِنْهُ ثُمَّ أَتَيْتُهُ فَأَخْبَرْتُهُ فَقَالَ لِي أَصَبْتَ رَحِمَكَ الله ثَلاثَ مَرَّاتٍ.

5. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Safwan al-Jammal who has said the following. “Once I, ‘Amir and ‘Abdallah ibn Judha'a al-’Azdi were in the presence of abu ‘Abdallah (a. s.). The narrator has said that ‘Amir said to The Imam (a. s.), "May I be sacrificed for you, people think that Amir al-Mu’minin (a. s.) was buried in al-Rahba (an open space near the mosque of Kufa).” He (a. s.) responded, “No (he was not buried there).” He then asked, “Where was he buried?” He (a. s.) said, “When he died, al-Hassan (a. s.) carried him towards the outskirts of al-Kufa, near al-Najaf, towards the left of al-Ghariyyah, and the right of al-Hira. He buried him among the small dunes of white sands.” Later on I went to the place and I thought of one place as being it. I then returned and informed him (a. s.) about it. So he (a. s.) said, “You found it, may Allah have mercy on you.” three times.

صحيح

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2697

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ أَتَانِي عُمَرُ بْنُ يَزِيدَ فَقَالَ لِي ارْكَبْ فَرَكِبْتُ مَعَهُ فَمَضَيْنَا حَتَّى أَتَيْنَا مَنْزِلَ حَفْصٍ الْكُنَاسِيِّ فَاسْتَخْرَجْتُهُ فَرَكِبَ مَعَنَا ثُمَّ مَضَيْنَا حَتَّى أَتَيْنَا الْغَرِيَّ فَانْتَهَيْنَا إِلَى قَبْرٍ فَقَالَ انْزِلُوا هَذَا قَبْرُ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقُلْنَا مِنْ أَيْنَ عَلِمْتَ فَقَالَ أَتَيْتُهُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) حَيْثُ كَانَ بِالْحِيرَةِ غَيْرَ مَرَّةٍ وَخَبَّرَنِي أَنَّهُ قَبْرُهُ.

6. Ahmad ibn Muhammad has narrated from Ibn Abi ‘Umayr from al-Qasim ibn Muhammad from ‘Abdallah ibn Sinan who has said the following. “Once ‘Umar ibn yazid came to me and said, “Ride with us and rode with them and went until we came to the house of Hafs al-Kunasi. He took him also with us and we continued the journey until we arrived at al-Ghari and to the grave. He said, “dismount, this is the grave of Amir al-Mu’minin Ali (a. s.).” We asked him, “How did you find out?” He said, “I have come here several times with abu ‘Abdallah (a. s.) when he was in al-Hira and he told me that this is his (Amir al-Mu’minin Ali (a. s.) grave.”

ضعيف

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2698

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ عِيسَى شَلَقَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لَهُ خُئُولَةٌ فِي بَنِي مَخْزُومٍ وَإِنَّ شَابّاً مِنْهُمْ أَتَاهُ فَقَالَ يَا خَالِي إِنَّ أَخِي مَاتَ وَقَدْ حَزِنْتُ عَلَيْهِ حُزْناً شَدِيداً قَالَ فَقَالَ لَهُ تَشْتَهِي أَنْ تَرَاهُ قَالَ بَلَى قَالَ فَأَرِنِي قَبْرَهُ قَالَ فَخَرَجَ وَمَعَهُ بُرْدَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُتَّزِراً بِهَا فَلَمَّا انْتَهَى إِلَى الْقَبْرِ تَلَمْلَمَتْ شَفَتَاهُ ثُمَّ رَكَضَهُ بِرِجْلِهِ فَخَرَجَ مِنْ قَبْرِهِ وَهُوَ يَقُولُ بِلِسَانِ الْفُرْسِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَ لَمْ تَمُتْ وَأَنْتَ رَجُلٌ مِنَ الْعَرَبِ قَالَ بَلَى وَلَكِنَّا مِتْنَا عَلَى سُنَّةِ فُلانٍ وَفُلانٍ فَانْقَلَبَتْ أَلْسِنَتُنَا.

7. Muhammad ibn Yahya has narrated from Salma ibn al-Khattab from ‘Abdallah ibn Muhammad from ‘Abdallah ibn al-Qasim from ‘Isa Shalqan who has said the following: “I heard Abu ‘Abdallah (a. s.) say, ‘Amir al-Mu’minin Ali (a. s.) had maternal nephews in tribe of descendant of Makhzum and a young man from them came to him (Amir al-Mu’minin Ali (a. s.) and said, “Uncle, my brother has died and I am very sad because of his death.” The narrator has said that he asked him, “Do you want to see him?” He said, “Yes, I want to see him.” He said, “show me his grave.” The narrator has said that he (Amir al-Mu’minin Ali (a. s.) came out with him with the gown of the Messenger of Allah on him and when he reached the grave he moved his lips and knocked his grave with his foot and he came of his grave speaking in Persian language. Amir al-Mu’minin Ali (a. s.) asked, “Did you not die as a Arab man?” He said, "Yes, but we died on the tradition of so and so son of so and so then our language changed.”

ضعيف

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2699

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا قُبِضَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَامَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) فِي مَسْجِدِ الْكُوفَةِ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ وَصَلَّى عَلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّهُ قَدْ قُبِضَ فِي هَذِهِ اللَّيْلَةِ رَجُلٌ مَا سَبَقَهُ الاوَّلُونَ وَلا يُدْرِكُهُ الاخِرُونَ إِنَّهُ كَانَ لَصَاحِبَ رَايَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَنْ يَمِينِهِ جَبْرَئِيلُ وَعَنْ يَسَارِهِ مِيكَائِيلُ لا يَنْثَنِي حَتَّى يَفْتَحَ الله لَهُ وَالله مَا تَرَكَ بَيْضَاءَ وَلا حَمْرَاءَ إِلا سَبْعَمِائَةِ دِرْهَمٍ فَضَلَتْ عَنْ عَطَائِهِ أَرَادَ أَنْ يَشْتَرِيَ بِهَا خَادِماً لاهْلِهِ وَالله لَقَدْ قُبِضَ فِي اللَّيْلَةِ الَّتِي فِيهَا قُبِضَ وَصِيُّ مُوسَى يُوشَعُ بْنُ نُونٍ وَاللَّيْلَةِ الَّتِي عُرِجَ فِيهَا بِعِيسَى ابْنِ مَرْيَمَ وَاللَّيْلَةِ الَّتِي نُزِّلَ فِيهَا الْقُرْآنُ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Muhammad from Sahl ibn Ziyad all from Ibn Mahbub from Abu Hamza from Abu Ja‘far (a. s.) who has said the following. “When Amir al-Mu’minin Ali (a. s.) passed away, al-Hasan ibn Ali stoop up in the Mosque if Kufa. He praises Allah and spoke of His Glory prayed to Allah to grant blessings up on the Holy Prophet (s. a) and then he said this. People tonight a man has passed away the like whom can not be found in previous and the coming generations. He was the standard bearer of the Messenger of Allah, with Jibril on his right Mika'il on his left. He would not turn back until Allah would grant him victory. All that he has left of the worldly belongings is a seven hundred Dirham extra from his gifts with which he wanted to buy (hire) a servant for his household. By Allah, he died during a night in which the executor of the will of Musa (Moses) Yusha‘ ibn Nun had passed away, the night in which Jesus son of Mary was taken to heavens and the night in which the Holy Quran was revealed.”

صحيح

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2700

9ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَمَّا غُسِلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) نُودُوا مِنْ جَانِبِ الْبَيْتِ إِنْ أَخَذْتُمْ مُقَدَّمَ السَّرِيرِ كُفِيتُمْ مُؤَخَّرَهُ وَإِنْ أَخَذْتُمْ مُؤَخَّرَهُ كُفِيتُمْ مُقَدَّمَهُ.

9. Ali ibn Muhammad has narrated from in a marfu‘ manner from abu ‘Abdallah (a. s.) who has said the following. “When Amir al-Mu’minin Ali (a. s.) was washed for burial they called from the side of the house, “If you would lift up the front of the coffin you would not need to lift up the back of the coffin and if you would lift up the back side then you would not need to lift up the front side.”

مرفوع

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2701

10ـ عَبْدُ الله بْنُ جَعْفَرٍ وَسَعْدُ بْنُ عَبْدِ الله جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ وُلِدَتْ فَاطِمَةُ بِنْتُ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَعْدَ مَبْعَثِ رَسُولِ الله بِخَمْسِ سِنِينَ وَتُوُفِّيَتْ وَلَهَا ثَمَانَ عَشْرَةَ سَنَةً وَخَمْسَةٌ وَسَبْعُونَ يَوْماً.

10. ‘Abdallah ibn Ja‘far and Sa‘d ibn ‘Abdallah together have narrated from Ibrahim ibn Mahziyar from his brother, Ali ibn Mahziyar from al-Hassan ibn Mahbub from Hisham ibn Salim from Habib al-Sajistani who has said the following. “I heard abu Ja‘far (a. s.) say, “Fatima, daughter of the Holy Prophet (s. a) was born five years after the proclaimed to be the Messenger of Allah and she passed away when she was eighteen years and seventy five days old.”

حسن

The birth of Amir al-Mu’minin Ali (a.s.) - Hadith 2702

11ـ سَعْدُ بْنُ عَبْدِ الله عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ الله بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سَمِعَهُ يَقُولُ لَمَّا قُبِضَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَخْرَجَهُ الْحَسَنُ وَالْحُسَيْنُ وَرَجُلانِ آخَرَانِ حَتَّى إِذَا خَرَجُوا مِنَ الْكُوفَةِ تَرَكُوهَا عَنْ أَيْمَانِهِمْ ثُمَّ أَخَذُوا فِي الْجَبَّانَةِ حَتَّى مَرُّوا بِهِ إِلَى الْغَرِيِّ فَدَفَنُوهُ وَسَوَّوْا قَبْرَهُ فَانْصَرَفُوا.

11. Sa‘d ibn ‘Abdallah has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Ali ibn Faddal from ‘Abdallah ibn Bukaayr from certain persons of our people who has said the following. “He heard abu ‘Abdallah (a. s.) say, ‘ When Amir al-Mu’minin Ali (a. s.) died, al-Hassan and al-Husayn and two other man carried his body out until they went out of Kufa. They continued with Kufa on their right and then they moved forwards on the path of Jabana until they passed al-Ghari. They then buried him and leveelled his grave and then return (home).”

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2703

وُلِدَتْ فَاطِمَةُ عَلَيْهَا وَعَلَى بَعْلِهَا السَّلامُ بَعْدَ مَبْعَثِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِخَمْسِ سِنِينَ وَتُوُفِّيَتْ (عليها السلام) وَلَهَا ثَمَانَ عَشْرَةَ سَنَةً وَخَمْسَةٌ وَسَبْعُونَ يَوْماً وَبَقِيَتْ بَعْدَ أَبِيهَا (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَمْسَةً وَسَبْعِينَ يَوْماً.

Fatima (a. s.) was born five years after the Messenger of Allah declared his message. She died when she was eighteen years and seventy five days old. She lived for seventy five days after the death of her father (s. w).”

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2704

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ فَاطِمَةَ (عليها السلام) مَكَثَتْ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَمْسَةً وَسَبْعِينَ يَوْماً وَكَانَ دَخَلَهَا حُزْنٌ شَدِيدٌ عَلَى أَبِيهَا وَكَانَ يَأْتِيهَا جَبْرَئِيلُ (عَلَيْهِ السَّلام) فَيُحْسِنُ عَزَاءَهَا عَلَى أَبِيهَا وَيُطَيِّبُ نَفْسَهَا وَيُخْبِرُهَا عَنْ أَبِيهَا وَمَكَانِهِ وَيُخْبِرُهَا بِمَا يَكُونُ بَعْدَهَا فِي ذُرِّيَّتِهَا وَكَانَ علي (عَلَيْهِ السَّلام) يَكْتُبُ ذَلِكَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn al-Ri’ab from abu ‘Ubayda from abu ‘Abdallah (a. s.) who has said the following: “Fatima remained (alive) after (the death of) the Messenger of Allah (sw) for seventy-five days. She experienced profound sorrow for her father. Jibril (a. s.) would visit her, console her over her father's loss, comfort her heart, inform her about her father and his whereabouts, and inform her of what would happen to her offspring after her. Ali (a. s.) used to document this.”

صحيح

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2705

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ إِنَّ فَاطِمَةَ (عليها السلام) صِدِّيقَةٌ شَهِيدَةٌ وَإِنَّ بَنَاتِ الانْبِيَاءِ لا يَطْمَثْنَ.

2. Muhammad in Yahya has narrated from al-‘Amraki ibn Ali from Ali ibn Ja‘far from his brother from Abu al-Hassan (a. s.) who has said the following: “Fatima is truthful and a martyr. The daughters of prophets do not experience menses.”

صحيح

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2706

3ـ أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ الله رَفَعَهُ وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ الشَّيْبَانِيِّ قَالَ حَدَّثَنِي الْقَاسِمُ بْنُ مُحَمَّدٍ الرَّازِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ الْهُرْمُزَانِيُّ عَنْ أَبِي عَبْدِ الله الْحُسَيْنِ بن علي (عَلَيْهما السَّلام) قَالَ لَمَّا قُبِضَتْ فَاطِمَةُ (عليها السلام) دَفَنَهَا أَمِيرُ الْمُؤْمِنِينَ سِرّاً وَعَفَا عَلَى مَوْضِعِ قَبْرِهَا ثُمَّ قَامَ فَحَوَّلَ وَجْهَهُ إِلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ السَّلامُ عَلَيْكَ يَا رَسُولَ الله عَنِّي وَالسَّلامُ عَلَيْكَ عَنِ ابْنَتِكَ وَزَائِرَتِكَ وَالْبَائِتَةِ فِي الثَّرَى بِبُقْعَتِكَ وَالْمُخْتَارِ الله لَهَا سُرْعَةَ اللِّحَاقِ بِكَ قَلَّ يَا رَسُولَ الله عَنْ صَفِيَّتِكَ صَبْرِي وَعَفَا عَنْ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ تَجَلُّدِي إِلا أَنَّ لِي فِي التَّأَسِّي بِسُنَّتِكَ فِي فُرْقَتِكَ مَوْضِعَ تَعَزٍّ فَلَقَدْ وَسَّدْتُكَ فِي مَلْحُودَةِ قَبْرِكَ وَفَاضَتْ نَفْسُكَ بَيْنَ نَحْرِي وَصَدْرِي بَلَى وَفِي كِتَابِ الله لِي أَنْعَمُ الْقَبُولِ إِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ قَدِ اسْتُرْجِعَتِ الْوَدِيعَةُ وَأُخِذَتِ الرَّهِينَةُ وَأُخْلِسَتِ الزَّهْرَاءُ فَمَا أَقْبَحَ الْخَضْرَاءَ وَالْغَبْرَاءَ يَا رَسُولَ الله أَمَّا حُزْنِي فَسَرْمَدٌ وَأَمَّا لَيْلِي فَمُسَهَّدٌ وَهَمٌّ لا يَبْرَحُ مِنْ قَلْبِي أَوْ يَخْتَارَ الله لِي دَارَكَ الَّتِي أَنْتَ فِيهَا مُقِيمٌ كَمَدٌ مُقَيِّحٌ وَهَمٌّ مُهَيِّجٌ سَرْعَانَ مَا فَرَّقَ بَيْنَنَا وَإِلَى الله أَشْكُو وَسَتُنْبِئُكَ ابْنَتُكَ بِتَظَافُرِ أُمَّتِكَ عَلَى هَضْمِهَا فَأَحْفِهَا السُّؤَالَ وَاسْتَخْبِرْهَا الْحَالَ فَكَمْ مِنْ غَلِيلٍ مُعْتَلِجٍ بِصَدْرِهَا لَمْ تَجِدْ إِلَى بَثِّهِ سَبِيلاً وَسَتَقُولُ وَيَحْكُمُ الله وَهُوَ خَيْرُ الْحَاكِمِينَ سَلامَ مُوَدِّعٍ لا قَالٍ وَلا سَئِمٍ فَإِنْ أَنْصَرِفْ فَلا عَنْ مَلالَةٍ وَإِنْ أُقِمْ فَلا عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ الله الصَّابِرِينَ وَاهَ وَاهاً وَالصَّبْرُ أَيْمَنُ وَأَجْمَلُ وَلَوْ لا غَلَبَةُ الْمُسْتَوْلِينَ لَجَعَلْتُ الْمُقَامَ وَاللَّبْثَ لِزَاماً مَعْكُوفاً وَلاعْوَلْتُ إِعْوَالَ الثَّكْلَى عَلَى جَلِيلِ الرَّزِيَّةِ فَبِعَيْنِ الله تُدْفَنُ ابْنَتُكَ سِرّاً وَتُهْضَمُ حَقَّهَا وَتُمْنَعُ إِرْثَهَا وَلَمْ يَتَبَاعَدِ الْعَهْدُ وَلَمْ يَخْلَقْ مِنْكَ الذِّكْرُ وَإِلَى الله يَا رَسُولَ الله الْمُشْتَكَى وَفِيكَ يَا رَسُولَ الله أَحْسَنُ الْعَزَاءِ صَلَّى الله عَلَيْكَ وَعَلَيْهَا السَّلامُ وَالرِّضْوَانُ.

Ahmad Ibn Mihran - may Allah have mercy on him - narrated to me in a marfu' manner, alongside Ahmad Ibn Idris from Muhammad Ibn Abd al-Jabbar al-Shaybani from al-Qasim Ibn Muhammad al-Razi from Ali Ibn Muhammad al-Hurmuzani that Abi 'Abdillah al-Husayn Ibn Ali (as) said: “When Fatima (sa) passed away, Amir al-Mu’minin Ali (as) buried her secretly and camouflaged the location of her grave. Then he stood up and turned his face towards the grave of Rasulullah (sa) and said, ‘Peace be upon you, Oh Rasullulah from me and from your daughter - your visitor, and the one who rests in the earth near you; chosen by Allah to join you swiftly. Say, Oh Rasulullah, regarding your beloved, my patience and pardon for Sayyidat al-Nisa al-’Alameen’s distress, except that for me in emulating your sunnah in your separation, there is a place of comfort. Indeed, I have made sure you are not lonely in your grave while your soul left your body, between my own throat and chest. Indeed, in the Book of Allah, I find the most gracious of acceptance «Indeed, we belong to Allah, and indeed to Him we shall return» (2:156). The trust has been betrayed, the pledge seized, al-Zahraa has been taken away from us. How ugly the lush fields and barren lands (now) seem, Oh Rasulullah! As for my grief, it is endless and as for my nights, they are sleepless. Anxiety will never leave my heart until Allah (swt) places me in the same abode as you. How swift our separation was! To Allah, I complain, and your daughter will inform you of the distress of your community over her oppression. So, ask her and inquire about her condition, for many are the aggrieved whose chests find no relief, nor do they find a way to express their sorrow. And she will say, 'Woe unto them, and Allah will judge, and He is the best of judges.' I offer my prayer to Allah to grant you blessings as a note of farewell, but not because of disappointment and despair. If I return (to your grave), it is not that I have become tired and if I stand (to leave) it will not be because of my pessimism in the promise of Allah to those who exercise patience. Indeed, to exercise patience is more safe and beautiful. Had it not been for the dominance of the mischievous ones, I would have made my stay bound and fixed and not resort to that of a weak against the strong to preserve my honor. By the grace of Allah, your daughter is buried in secrecy, her rights are taken away unjustly, her inheritance withheld. The covenant has not been broken, nor has the memory faded from you. To Allah, Oh Rasulullah, I complain, and from you seek condolences. May Allah's blessings and peace and pleasure be upon you and upon her."

مجهول

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2707

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ غَسَلَ فَاطِمَةَ قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ وَكَأَنِّي اسْتَعْظَمْتُ ذَلِكَ مِنْ قَوْلِهِ فَقَالَ كَأَنَّكَ ضِقْتَ بِمَا أَخْبَرْتُكَ بِهِ قَالَ فَقُلْتُ قَدْ كَانَ ذَاكَ جُعِلْتُ فِدَاكَ قَالَ فَقَالَ لا تَضِيقَنَّ فَإِنَّهَا صِدِّيقَةٌ وَلَمْ يَكُنْ يَغْسِلُهَا إِلا صِدِّيقٌ أَ مَا عَلِمْتَ أَنَّ مَرْيَمَ لَمْ يَغْسِلْهَا إِلا عِيسَى.

4. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn Abu Nasr from ‘Abd al-Rahman ibn Salim from al-Mufadhal who has said the following: “I asked Abu ‘Abdallah (a. s.), 'Who washed Fatima (for burial)?' He replied, 'Amir al-Mu’minin (a. s.) did.' My reaction to his words seemed to be an extraordinary one. He said, 'You seem troubled by what I said.' The narrator has said that I replied, 'Yes, may I be your ransom, it is so.' The narrator has said that the Imam (a. s.) then said, “Do not be troubled. She was a righteous one (Siddiqa) and no one has the authority to wash her but another righteous one. Did you not know that no one washed Mary but Jesus?'”

ضعيف على المشهور

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2708

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالا إِنَّ فَاطِمَةَ (عليها السلام) لَمَّا أَنْ كَانَ مِنْ أَمْرِهِمْ مَا كَانَ أَخَذَتْ بِتَلابِيبِ عُمَرَ فَجَذَبَتْهُ إِلَيْهَا ثُمَّ قَالَتْ أَمَا وَالله يَا ابْنَ الْخَطَّابِ لَوْ لا أَنِّي أَكْرَهُ أَنْ يُصِيبَ الْبَلاءُ مَنْ لا ذَنْبَ لَهُ لَعَلِمْتَ أَنِّي سَأُقْسِمُ عَلَى الله ثُمَّ أَجِدُهُ سَرِيعَ الاجَابَةِ.

5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il from Salih ibn ‘Aqaba from ‘Abdallah ibn Muhammad al-Ju‘fi from abu Ja‘far (a. s.) and abu ‘Abdallah (a. s.) who has said the following. “During the time of their doing (setting the door on fire) what they did Fatima held ‘Umar by his collar and pulled (down) saying, “By Allah, O son of al-Khattab, had I not disliked to inflicting calamity up on the innocent people, you would have learned how quickly my swearing up on Allah would have brought the swift response (with the wrath of Allah up on you).”

ضعيف

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2709

6ـ وَبِهَذَا الاسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا وُلِدَتْ فَاطِمَةُ (عليها السلام) أَوْحَى الله إِلَى مَلَكٍ فَأَنْطَقَ بِهِ لِسَانَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَسَمَّاهَا فَاطِمَةَ ثُمَّ قَالَ إِنِّي فَطَمْتُكِ بِالْعِلْمِ وَفَطَمْتُكِ مِنَ الطَّمْثِ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَالله لَقَدْ فَطَمَهَا الله بِالْعِلْمِ وَعَنِ الطَّمْثِ فِي الْمِيثَاقِ.

6. Through the same chain of narrators it is narrated from Salih ibn ‘Aqaba from Yazid ibn ‘Abd al-Malik from abu Ja‘far (a. s.) who has said the following. “When Fatima (a. s.) was born Allah sent an angel to make the tongue of Muhammad (sw) call her ‘Fatima’. Then he said, “I set you free (from ignorance) with knowledge and set you free from menses.” Abu Ja‘far (a. s.) then said, “By Allah, He had set her free with knowledge (from ignorance) and from menses at the time universal covenant (al-Mithaq).”

مجهول

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2710

7ـ وَبِهَذَا الاسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِفَاطِمَةَ (عليها السلام) يَا فَاطِمَةُ قُومِي فَأَخْرِجِي تِلْكَ الصَّحْفَةَ فَقَامَتْ فَأَخْرَجَتْ صَحْفَةً فِيهَا ثَرِيدٌ وَعُرَاقٌ يَفُورُ فَأَكَلَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ وَفَاطِمَةُ وَالْحَسَنُ وَالْحُسَيْنُ ثَلاثَةَ عَشَرَ يَوْماً ثُمَّ إِنَّ أُمَّ أَيْمَنَ رَأَتِ الْحُسَيْنَ مَعَهُ شَيْ‏ءٌ فَقَالَتْ لَهُ مِنْ أَيْنَ لَكَ هَذَا قَالَ إِنَّا لَنَأْكُلُهُ مُنْذُ أَيَّامٍ فَأَتَتْ أُمُّ أَيْمَنَ فَاطِمَةَ فَقَالَتْ يَا فَاطِمَةُ إِذَا كَانَ عِنْدَ أُمِّ أَيْمَنَ شَيْ‏ءٌ فَإِنَّمَا هُوَ لِفَاطِمَةَ وَوُلْدِهَا وَإِذَا كَانَ عِنْدَ فَاطِمَةَ شَيْ‏ءٌ فَلَيْسَ لامِّ أَيْمَنَ مِنْهُ شَيْ‏ءٌ فَأَخْرَجَتْ لَهَا مِنْهُ فَأَكَلَتْ مِنْهُ أُمُّ أَيْمَنَ وَنَفِدَتِ الصَّحْفَةُ فَقَالَ لَهَا النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمَا لَوْ لا أَنَّكِ أَطْعَمْتِهَا لاكَلْتِ مِنْهَا أَنْتِ وَذُرِّيَّتُكِ إِلَى أَنْ تَقُومَ السَّاعَةُ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَالصَّحْفَةُ عِنْدَنَا يَخْرُجُ بِهَا قَائِمُنَا (عجل الله تعالى فرجه الشريف) فِي زَمَانِهِ.

7. Through the same chain of narrators it is narrated from Salih ibn ‘Aqaba from ‘Amr ibn Shimr from Jabir from abu Ja‘far (a. s.) who has said the following. “Once the Holy Prophet (s. a) said to Fatima, “Rise and bring that tray.” She went and took out the tray with fresh bread and steaming meat on it. The Holy Prophet (s. a), Ali, Fatima, al-Hassan and al-Husayn (a. s.) continued to have their meals from it for thirteen days. Then ’Umm Ayman saw al-Husayn with certain things with him. She asked, “Where from did you get it?” He replied, “We are having this for our meal for the past thirteen days.” ’Umm Ayman came to Fatima and said, “O Fatima, “If ’Umm Ayman would have anything it is all for Fatima and her sons but if Fatima would have anything then there is nothing in it for ’Umm Ayman. She (Fatima) then took out from the tray food for her and ’Umm Ayman ate but the food from the tray banished. The Holy Prophet (s. a) said, “Had you not fed her (a non-infallible) from it you and your descendants would have had food from it up to the Day of Judgment.” Abu Ja‘far (a. s.) then said, “The tray is with us and our Al-Qa’im (the one who will rise with Divine Authority) will take it out at his time.”

ضعيف

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2711

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ بَيْنَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) جَالِسٌ إِذْ دَخَلَ عَلَيْهِ مَلَكٌ لَهُ أَرْبَعَةٌ وَعِشْرُونَ وَجْهاً فَقَالَ لَهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَبِيبِي جَبْرَئِيلُ لَمْ أَرَكَ فِي مِثْلِ هَذِهِ الصُّورَةِ قَالَ الْمَلَكُ لَسْتُ بِجَبْرَئِيلَ يَا مُحَمَّدُ بَعَثَنِي الله عَزَّ وَجَلَّ أَنْ أُزَوِّجَ النُّورَ مِنَ النُّورِ قَالَ مَنْ مِمَّنْ قَالَ فَاطِمَةَ مِنْ عَلِيٍّ قَالَ فَلَمَّا وَلَّى الْمَلَكُ إِذَا بَيْنَ كَتِفَيْهِ مُحَمَّدٌ رَسُولُ الله عَلِيٌّ وَصِيُّهُ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُنْذُ كَمْ كُتِبَ هَذَا بَيْنَ كَتِفَيْكَ فَقَالَ مِنْ قَبْلِ أَنْ يَخْلُقَ الله آدَمَ بِاثْنَيْنِ وَعِشْرِينَ أَلْفَ عَامٍ.

8. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn Ali from Ali ibn Ja‘far who has said the following. “I heard abu al-Hassan (a. s.) say, ‘Once when the Messenger of Allah was sitting an angel who had twenty four faces came to him. The Messenger of Allah said to him, “My friend Jibril, I had not seen you in this form before.” The angel said, “ Iam not Jibril, O Muhammad. Allah, the Most Majestic, the Most gracious, has sent me to join in marriage the light with the light.” He then asked, “Who with who?” The angel said, “Fatima and Ali (a. s.).” The Imam (a. s.) said, “When the angel turned back on his shoulder it said, “Muhammad the Messenger of Allah, and Ali (a. s.) the executor of his will.” The Messenger of Allah asked, “Since when this has been written on your shoulder?” The angel replied, “It was there twenty two thousand year before Allah created Adam.”

ضعيف على المشهور

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2712

9ـ عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَبْرِ فَاطِمَةَ (عليها السلام) فَقَالَ دُفِنَتْ فِي بَيْتِهَا فَلَمَّا زَادَتْ بَنُو أُمَيَّةَ فِي الْمَسْجِدِ صَارَتْ فِي الْمَسْجِدِ.

9. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn Abu Nasr who has said the following: “I asked al-Rida (a. s.) about the grave of Fatima (a. s.). He said, “She was buried in her own house. When the Umayyads enlarged the Mosque it became part of the Mosque.”

ضعيف على المشهور

The birth of al-Zahra’, Fatima (a.s.) - Hadith 2713

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْخَيْبَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَوْ لا أَنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لِفَاطِمَةَ مَا كَانَ لَهَا كُفْوٌ عَلَى ظَهْرِ الارْضِ مِنْ آدَمَ وَمَنْ دُونَهُ.

10. A number of our people has narrated from Ahmad ibn Muhammad from al-Washsha’ from al-Khaybari from Yunus ibn Zabyan who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘Had Allah not created Amir al-Mu’minin Ali (a. s.) for Fatima, there would been no match on earth for her from Adam to the end.”

ضعيف

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2714

وُلِدَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) فِي شَهْرِ رَمَضَانَ فِي سَنَةِ بَدْرٍ سَنَةِ اثْنَتَيْنِ بَعْدَ الْهِجْرَةِ وَرُوِيَ أَنَّهُ وُلِدَ فِي سَنَةِ ثَلاثٍ وَمَضَى (عَلَيْهِ السَّلام) فِي شَهْرِ صَفَرٍ فِي آخِرِهِ مِنْ سَنَةِ تِسْعٍ وَأَرْبَعِينَ وَمَضَى وَهُوَ ابْنُ سَبْعٍ وَأَرْبَعِينَ سَنَةً وَأَشْهُرٍ وَأُمُّهُ فَاطِمَةُ بِنْتُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

Al-Hassan ibn Ali (a. s.) was born in the month of Ramadan in the year that the battle of Badr took place, the second year after Hijra (AH) (migration of the Holy Prophet (s. w) from Mecca to Medina). It is also narrated that he was born in the third year. He passed away in the end of the month of Safar in the year forty nine AH. He lived for forty seven years and a few months. His mother was Fatima, daughter of the Messenger of Allah (s. w).

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2715

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَمَّنْ سَمِعَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَمَّا حَضَرَتِ الْحَسَنَ (عَلَيْهِ السَّلام) الْوَفَاةُ بَكَى فَقِيلَ لَهُ يَا ابْنَ رَسُولِ الله تَبْكِي وَمَكَانُكَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي أَنْتَ بِهِ وَقَدْ قَالَ فِيكَ مَا قَالَ وَقَدْ حَجَجْتَ عِشْرِينَ حَجَّةً مَاشِياً وَقَدْ قَاسَمْتَ مَالَكَ ثَلاثَ مَرَّاتٍ حَتَّى النَّعْلَ بِالنَّعْلِ فَقَالَ إِنَّمَا أَبْكِي لِخَصْلَتَيْنِ لِهَوْلِ الْمُطَّلَعِ وَفِرَاقِ الاحِبَّةِ.

1. Muhammad ibn Yahya has narrated from al-Husayn ibn Ishaq from Ali ibn Mahziyar from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abdallah ibn Sinan from the one who heard from Abu Ja‘far (a. s.) who said, "When al-Hassan was about to die he wept. He was asked, 'O son of the Messenger of Allah, why would you weep, when you have such a position with the Messenger of Allah such as you have? And all the (good things) said about you. You have performed Hajj twenty times on foot and distributed all of your belongings among the needy three times exactly.' He replied, 'I weep for two reasons, It is the fear of resurrection and separation from the loved ones.'”

مجهول

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2716

2ـ سَعْدُ بْنُ عَبْدِ الله وَعَبْدُ الله بْنُ جَعْفَرٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُبِضَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) وَهُوَ ابْنُ سَبْعٍ وَأَرْبَعِينَ سَنَةً فِي عَامِ خَمْسِينَ عَاشَ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَرْبَعِينَ سَنَةً.

2. Sa‘d ibn ‘Abdallah and ‘Abdallah ibn Ja‘far have narrated from Ibrahim ibn Mahziyar from his brother. Ali (ibn Mahziyar) from al-Hassan ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from Abu Basir from Abu ‘Abdallah (a. s.) who has said the following. “Al-Hassan ibn Ali (a. s.) passed away at the age of forty seven in the year fifty (AH). He lived forty years after the death of the Holy Prophet (s. w).”

مختلف فيه صحيح عند ي

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2717

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ إِنَّ جَعْدَةَ بِنْتَ أَشْعَثَ بْنِ قَيْسٍ الْكِنْدِيِّ سَمَّتِ الْحَسَنَ بْنَ عَلِيٍّ وَسَمَّتْ مَوْلاةً لَهُ فَأَمَّا مَوْلاتُهُ فَقَاءَتِ السَّمَّ وَأَمَّا الْحَسَنُ فَاسْتَمْسَكَ فِي بَطْنِهِ ثُمَّ انْتَفَطَ بِهِ فَمَاتَ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Nu‘man from Sayf ibn ‘Amira from Abu Bakr al-Hadrami who has said the following: "Ja'da bint al-Ash‘ath ibn Qays al-Kindi poisoned al-Hassan ibn Ali (a. s.) and a female servant of the Imam (a. s.). The female servant, however, vomited the poison, but in the case of al-Hassan (a. s.) the poison remained in his digestive system and caused swelling that killed him.”

حسن موقوف

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2718

4ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْقَاسِمِ النَّهْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ خَرَجَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) فِي بَعْضِ عُمَرِهِ وَمَعَهُ رَجُلٌ مِنْ وُلْدِ الزُّبَيْرِ كَانَ يَقُولُ بِإِمَامَتِهِ فَنَزَلُوا فِي مَنْهَلٍ مِنْ تِلْكَ الْمَنَاهِلِ تَحْتَ نَخْلٍ يَابِسٍ قَدْ يَبِسَ مِنَ الْعَطَشِ فَفُرِشَ لِلْحَسَنِ (عَلَيْهِ السَّلام) تَحْتَ نَخْلَةٍ وَفُرِشَ لِلزُّبَيْرِيِّ بِحِذَاهُ تَحْتَ نَخْلَةٍ أُخْرَى قَالَ فَقَالَ الزُّبَيْرِيُّ وَرَفَعَ رَأْسَهُ لَوْ كَانَ فِي هَذَا النَّخْلِ رُطَبٌ لاكَلْنَا مِنْهُ فَقَالَ لَهُ الْحَسَنُ وَإِنَّكَ لَتَشْتَهِي الرُّطَبَ فَقَالَ الزُّبَيْرِيُّ نَعَمْ قَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَدَعَا بِكَلامٍ لَمْ أَفْهَمْهُ فَاخْضَرَّتِ النَّخْلَةُ ثُمَّ صَارَتْ إِلَى حَالِهَا فَأَوْرَقَتْ وَحَمَلَتْ رُطَباً فَقَالَ الْجَمَّالُ الَّذِي اكْتَرَوْا مِنْهُ سِحْرٌ وَالله قَالَ فَقَالَ الْحَسَنُ (عَلَيْهِ السَّلام) وَيْلَكَ لَيْسَ بِسِحْرٍ وَلَكِنْ دَعْوَةُ ابْنِ نَبِيٍّ مُسْتَجَابَةٌ قَالَ فَصَعِدُوا إِلَى النَّخْلَةِ فَصَرَمُوا مَا كَانَ فِيهِ فَكَفَاهُمْ.

4. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from al-Qasim al-Nahdi from Isma‘il ibn Mihran from al-Kunasi from Abu ‘Abdallah (a. s.) who has said the following: “Once al-Hassan (a. s.) went outside the town with a man from the children of al-Zubayr who believed al-Hassan to be the Imam. They stopped for rest on one of the oasis under a palm tree that had dried up due to lack of water. A furnishing was spread for Imam al-Hassan (a. s.) under that tree and for al-Zubayri the furnishings were arranged under a tree just next to it. The narrator has said that al-Zubayri looked up the tree and said, 'I wish the tree had fruits so we could eat from them.' Al-Hassan (a. s.) asked, 'Do you wish to have dates?' He said, 'Yes, I do wish to have dates.' He (al-Hassan (a. s.) raised his hands to the sky and spoke certain words that I did not understand. The tree turned green, then it returned to its normal condition, and its leaves grew and it became loaded with dates. The man from they had hired camels begun to say, 'It, by Allah, is magic!' Al-Hassan (a. s.) said, 'Woe is you. It is not magic but it is a prayer of the son of a prophet that is answered.' They climbed the tree and picked the dates that were there and it provided enough for their needs.”

صحيح

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2719

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحَسَنَ (عَلَيْهِ السَّلام) قَالَ إِنَّ لله مَدِينَتَيْنِ إِحْدَاهُمَا بِالْمَشْرِقِ وَالاخْرَى بِالْمَغْرِبِ عَلَيْهِمَا سُورٌ مِنْ حَدِيدٍ وَعَلَى كُلِّ وَاحِدٍ مِنْهُمَا أَلْفُ أَلْفِ مِصْرَاعٍ وَفِيهَا سَبْعُونَ أَلْفَ أَلْفِ لُغَةٍ يَتَكَلَّمُ كُلُّ لُغَةٍ بِخِلافِ لُغَةِ صَاحِبِهَا وَأَنَا أَعْرِفُ جَمِيعَ اللُّغَاتِ وَمَا فِيهِمَا وَمَا بَيْنَهُمَا وَمَا عَلَيْهِمَا حُجَّةٌ غَيْرِي وَغَيْرُ الْحُسَيْنِ أَخِي.

5. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Hassan from Ya‘qub ibn Yazid from Ibn Abi ‘Umayr from his people from Abu ‘Abdallah (a. s.) who has said the following: “Al-Hassan (a. s.) has said, ‘Allah has two cities. One is in the east and the other is in the west. They have a boundary around them that is made of iron and each one has a million doors. Seven thousand different languages exist therein and I know all those languages and all that is in and between them, and there is no one Hujjah (Leader with Divine Authority) except me and al-Husayn (a. s.) my brother.'"

صحيح

The Birth of al-Hassan ibn Ali (a.s.) - Hadith 2720

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ صَنْدَلٍ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ خَرَجَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) إِلَى مَكَّةَ سَنَةً مَاشِياً فَوَرِمَتْ قَدَمَاهُ فَقَالَ لَهُ بَعْضُ مَوَالِيهِ لَوْ رَكِبْتَ لَسَكَنَ عَنْكَ هَذَا الْوَرَمُ فَقَالَ كَلا إِذَا أَتَيْنَا هَذَا الْمَنْزِلَ فَإِنَّهُ يَسْتَقْبِلُكَ أَسْوَدُ وَمَعَهُ دُهْنٌ فَاشْتَرِ مِنْهُ وَلا تُمَاكِسْهُ فَقَالَ لَهُ مَوْلاهُ بِأَبِي أَنْتَ وَأُمِّي مَا قَدِمْنَا مَنْزِلاً فِيهِ أَحَدٌ يَبِيعُ هَذَا الدَّوَاءَ فَقَالَ لَهُ بَلَى إِنَّهُ أَمَامَكَ دُونَ الْمَنْزِلِ فَسَارَا مِيلاً فَإِذَا هُوَ بِالاسْوَدِ فَقَالَ الْحَسَنُ (عَلَيْهِ السَّلام) لِمَوْلاهُ دُونَكَ الرَّجُلَ فَخُذْ مِنْهُ الدُّهْنَ وَأَعْطِهِ الثَّمَنَ فَقَالَ الاسْوَدُ يَا غُلامُ لِمَنْ أَرَدْتَ هَذَا الدُّهْنَ فَقَالَ لِلْحَسَنِ بْنِ عَلِيٍّ فَقَالَ انْطَلِقْ بِي إِلَيْهِ فَانْطَلَقَ فَأَدْخَلَهُ إِلَيْهِ فَقَالَ لَهُ بِأَبِي أَنْتَ وَأُمِّي لَمْ أَعْلَمْ أَنَّكَ تَحْتَاجُ إِلَى هَذَا أَ وَتَرَى ذَلِكَ وَلَسْتُ آخُذُ لَهُ ثَمَناً إِنَّمَا أَنَا مَوْلاكَ وَلَكِنِ ادْعُ الله أَنْ يَرْزُقَنِي ذَكَراً سَوِيّاً يُحِبُّكُمْ أَهْلَ الْبَيْتِ فَإِنِّي خَلَّفْتُ أَهْلِي تَمْخَضُ فَقَالَ انْطَلِقْ إِلَى مَنْزِلِكَ فَقَدْ وَهَبَ الله لَكَ ذَكَراً سَوِيّاً وَهُوَ مِنْ شِيعَتِنَا.

6. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from Muhammad ibn Ali ibn al-Nu'man from Sandal from Abu Usama from Abu ‘Abdallah (a. s.) who has said the following: “One year al-Hassan ibn Ali left for Mecca on foot. On the journey his feet swelled and his servants said, 'If you would ride the swelling will go away.' He said, 'Nay, if we reach this place of rest you will a black person who has oil with him, buy from oil without trying to reduce the price.' The servant said, 'May my parents be your ransom, we have never been to a place of rest where anyone would sell such medicine.' The Imam (a. s.) said to him, 'Yes, there are such people right in front of you before reaching the place for rest.' They walked for a mile and they met the black person. Al-Hassan (a. s.) said to his servant, 'There is the man. Take the oil from him and pay him.' The black man asked the servant, 'For whom do you want this oil?' He replied, 'I want it for al-Hassan ibn Ali (a. s.).' He said, 'Take me to him.' They came to al-Hassan (a. s.) and the man said, 'May my parents be your ransom! I did not know that you need this. If you would like to have it you have it free of charge. I am only one your servants. Just pray to Allah for me that i may be granted a healthy son who would love you, Ahl al-Bayt. When I left, my wife was about to give birth.' The Imam (a. s.) said, 'Go to your home. Allah has gifted you with a healthy son who is of our Shi‘a (followers).'"

ضعيف على المشهور

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2721

وُلِدَ الْحُسَيْنُ بن علي (عَلَيْهما السَّلام) فِي سَنَةِ ثَلاثٍ وَقُبِضَ (عَلَيْهِ السَّلام) فِي شَهْرِ الْمُحَرَّمِ مِنْ سَنَةِ إِحْدَى وَسِتِّينَ مِنَ الْهِجْرَةِ وَلَهُ سَبْعٌ وَخَمْسُونَ سَنَةً وَأَشْهُرٌ قَتَلَهُ عُبَيْدُ الله بْنُ زِيَادٍ لَعَنَهُ الله فِي خِلافَةِ يَزِيدَ بْنِ مُعَاوِيَةَ لَعَنَهُ الله وَهُوَ عَلَى الْكُوفَةِ وَكَانَ عَلَى الْخَيْلِ الَّتِي حَارَبَتْهُ وَقَتَلَتْهُ عُمَرُ بْنُ سَعْدٍ لَعَنَهُ الله بِكَرْبَلاءَ يَوْمَ الاثْنَيْنِ لِعَشْرٍ خَلَوْنَ مِنَ الْمُحَرَّمِ وَأُمُّهُ فَاطِمَةُ بِنْتُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

Al-Husayn ibn Ali (a. s.) was born in the third year AH. He left this word in the month of Muharram in the year sixty one AH. He lived for fifty seven years and few months. ‘Ubaydulla ibn Ziyad murdered him (may Allah condemn him) during the Caliphate of Yazid ibn Mu‘awiya (may Allah’s condemnation be up on him. He was the governor of Kufa. The horse men who murdered him were lead by ‘Umar ibn Sa‘d (may condemn him) in the plain of Karbala. It took place on Monday the tenth of the month of Muharram. His mother was Fatima, daughter of the Messenger of Allah .

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2722

1ـ سَعْدٌ وَأَحْمَدُ بْنُ مُحَمَّدٍ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُبِضَ الْحُسَيْنُ بن علي (عَلَيْهما السَّلام) يَوْمَ عَاشُورَاءَ وَهُوَ ابْنُ سَبْعٍ وَخَمْسِينَ سَنَةً.

1. Sa‘d and Ahmad ibn Muhammad together have narrated from Ibrahim ibn mahziyar from his brother, Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “Al-Husayn (a. s.) passed away on the day of ‘Ashura’ and he was fifty seven years old.”

مختلف فيه صحيح عند ي

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2723

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ بَيْنَ الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) طُهْرٌ وَكَانَ بَيْنَهُمَا فِي الْمِيلادِ سِتَّةُ أَشْهُرٍ وَعَشْراً.

2. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd al-Rahman al-‘Arzami from Abu ‘Abdallah (a. s.) who has said the following. “The time between the birth of al-Hasan and the conception for al-Husayn was like one menstuaral cycle and the time between the birth of the two was six months and ten days.”

صحيح

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2724

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَمَلَتْ فَاطِمَةُ (عليها السلام) بِالْحُسَيْنِ جَاءَ جَبْرَئِيلُ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ إِنَّ فَاطِمَةَ (عليها السلام) سَتَلِدُ غُلاماً تَقْتُلُهُ أُمَّتُكَ مِنْ بَعْدِكَ فَلَمَّا حَمَلَتْ فَاطِمَةُ بِالْحُسَيْنِ (عَلَيْهِ السَّلام) كَرِهَتْ حَمْلَهُ وَحِينَ وَضَعَتْهُ كَرِهَتْ وَضْعَهُ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَمْ تُرَ فِي الدُّنْيَا أُمٌّ تَلِدُ غُلاماً تَكْرَهُهُ وَلَكِنَّهَا كَرِهَتْهُ لِمَا عَلِمَتْ أَنَّهُ سَيُقْتَلُ قَالَ وَفِيهِ نَزَلَتْ هَذِهِ الايَةُ وَوَصَّيْنَا الانْسانَ بِوالِدَيْهِ حُسْناً حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً وَحَمْلُهُ وَفِصالُهُ ثَلاثُونَ شَهْراً.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Washsha’ and al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija from abu ‘Abdallah (a. s.) who has said the following. “When Fatima (a. s.) conceived al-Husayn (a. s.) Jibril came to the Messenger of Allah and said, “Fatima will soon give birth to a son. Your ’Umma (followers) will kill him after you will die.” When Fatima had conceived al-Husayn she was unhappy and when she gave birth she was unhappy. Then The Imam (a. s.) said, “No mother has ever been seen in the word to bear a child that she would not like. However, she was unhappy because she knew that he will be killed.” The Imam (a. s.) has said, “It is this case for which the following verse of the Holy Quran came. “We have advised the human being to be kind to his parents; his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. . .” (46:15).”

مختلف فيه

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2725

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو الزَّيَّاتِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ جَبْرَئِيلَ (عَلَيْهِ السَّلام) نَزَلَ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهُ يَا مُحَمَّدُ إِنَّ الله يُبَشِّرُكَ بِمَوْلُودٍ يُولَدُ مِنْ فَاطِمَةَ تَقْتُلُهُ أُمَّتُكَ مِنْ بَعْدِكَ فَقَالَ يَا جَبْرَئِيلُ وَعَلَى رَبِّيَ السَّلامُ لا حَاجَةَ لِي فِي مَوْلُودٍ يُولَدُ مِنْ فَاطِمَةَ تَقْتُلُهُ أُمَّتِي مِنْ بَعْدِي فَعَرَجَ ثُمَّ هَبَطَ (عَلَيْهِ السَّلام) فَقَالَ لَهُ مِثْلَ ذَلِكَ فَقَالَ يَا جَبْرَئِيلُ وَعَلَى رَبِّيَ السَّلامُ لا حَاجَةَ لِي فِي مَوْلُودٍ تَقْتُلُهُ أُمَّتِي مِنْ بَعْدِي فَعَرَجَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) إِلَى السَّمَاءِ ثُمَّ هَبَطَ فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلامَ وَيُبَشِّرُكَ بِأَنَّهُ جَاعِلٌ فِي ذُرِّيَّتِهِ الامَامَةَ وَالْوَلايَةَ وَالْوَصِيَّةَ فَقَالَ قَدْ رَضِيتُ ثُمَّ أَرْسَلَ إِلَى فَاطِمَةَ أَنَّ الله يُبَشِّرُنِي بِمَوْلُودٍ يُولَدُ لَكِ تَقْتُلُهُ أُمَّتِي مِنْ بَعْدِي فَأَرْسَلَتْ إِلَيْهِ لا حَاجَةَ لِي فِي مَوْلُودٍ مِنِّي تَقْتُلُهُ أُمَّتُكَ مِنْ بَعْدِكَ فَأَرْسَلَ إِلَيْهَا أَنَّ الله قَدْ جَعَلَ فِي ذُرِّيَّتِهِ الامَامَةَ وَالْوَلايَةَ وَالْوَصِيَّةَ فَأَرْسَلَتْ إِلَيْهِ أَنِّي قَدْ رَضِيتُ فَ حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً وَحَمْلُهُ وَفِصالُهُ ثَلاثُونَ شَهْراً حَتَّى إِذا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلى‏ والِدَيَّ وَأَنْ أَعْمَلَ صالِحاً تَرْضاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي فَلَوْ لا أَنَّهُ قَالَ أَصْلِحْ لِي فِي ذُرِّيَّتِي لَكَانَتْ ذُرِّيَّتُهُ كُلُّهُمْ أَئِمَّةً وَلَمْ يَرْضَعِ الْحُسَيْنُ مِنْ فَاطِمَةَ (عليها السلام) وَلا مِنْ أُنْثَى كَانَ يُؤْتَى بِهِ النَّبِيَّ فَيَضَعُ إِبْهَامَهُ فِي فِيهِ فَيَمُصُّ مِنْهَا مَا يَكْفِيهَا الْيَوْمَيْنِ وَالثَّلاثَ فَنَبَتَ لَحْمُ الْحُسَيْنِ (عَلَيْهِ السَّلام) مِنْ لَحْمِ رَسُولِ الله وَدَمِهِ وَلَمْ يُولَدْ لِسِتَّةِ أَشْهُرٍ إِلا عِيسَى ابْنُ مَرْيَمَ (عَلَيْهِ السَّلام) وَالْحُسَيْنُ بْنُ عَلِيٍّ (عَلَيْهما السَّلام ) وَفِي رِوَايَةٍ أُخْرَى عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) أَنَّ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ يُؤْتَى بِهِ الْحُسَيْنُ فَيُلْقِمُهُ لِسَانَهُ فَيَمُصُّهُ فَيَجْتَزِئُ بِهِ وَلَمْ يَرْتَضِعْ مِنْ أُنْثَى.

4. Muhammad ibnyh has narrated from Ali ibn ’Isma‘il from Muhammad ibn ‘Amr al-Zayyat from a man from our people from abu ‘Abdallah (a. s.) who has said the following. “Once Jibril came to Muhammad (s. a) and said tohim, “O Muhammad, Allah gives you the glad news of the birth of a son from Fatima. Your ’Umma (followers0 will kill this child after you will die.” He said, “O Jibril peace is from my Lord. I do not need a child from Fatima who will be killed by my ’Umma after I will die.” Jibril ascended and then descended back and said to him the same thing. He said, “O Jibril peace is from my Lord. I do not need a child who will be killed by my ’Umma after I will die.” Jibril ascended to the heavens and then descended back and said, “O Muhammad (s. a), your Lord sends you greetings and gives you the glad news of His placing Imamat (Leadership with Divine Authority), the guardianship and the executor-ship of the will in the descendants of this child.” Then he said, “I agree and accept the deal.” He then sent the message of the glad news of the birth of a child from her who will be killed by his ’Umma. She returned the answer that she would not need a child who will be killed by your ’Umma after you will die. He then sent the message to her that Allah will place Imamat (Leadership with Divine Authority), Guardian-ship and the executor-ship of the will in the descendants of this child. She then sent back with the answer that she has agreed to the deal. “. . his mother bore him with hardship and delivered him while suffering a great deal of pain. The period in which his mother bore and weaned him lasted for thirty months. When he grew-up to manhood and became forty years old, he then said, “Lord, inspire me to give You thanks for the bounties you have granted to me and my parents, and to act righteously to please You. Lord, make (people of) my offspring virtuous.. .” (46:15). The Imam (a. s.) said, “Had he not said, ‘. . Lord, make (people of) my offspring virtuous. .´(46:15) all of his offspring would have been Imams.” Al-Husayn (a. s.) did not have any milk from Fatima (a. s.) nor from other females. They would bring him to the Holy Prophet (s. a) and he would place his thumb in his mouth and he would suck from it that much that would suffice him for three days. The flesh of al-Husayn (a. s.) grew from that of the Holy Prophet (s. a) and his blood from his blood. No one has ever been born after six months except Jesus son of Mary and al-Husayn ibn Ali (a. s.).” In another hadith from abu al-Hassan al-Rida (a. s.) it is said that the Holy Prophet (s. a) would come to al-Husayn and would place his tongue in his mouth and it would suffice him (as food) and that he did have any milk from any female.

مرسل وآخرم أيضا مرسل

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2726

5ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقالَ إِنِّي سَقِيمٌ قَالَ حَسَبَ فَرَأَى مَا يَحُلُّ بِالْحُسَيْنِ (عَلَيْهِ السَّلام) فَقَالَ إِنِّي سَقِيمٌ لِمَا يَحُلُّ بِالْحُسَيْنِ (عَلَيْهِ السَّلام )

5. Ali ibn Muhammad has narrated from in in a marfu‘ manner from abu ‘Abdallah (a. s.) who has said the following about the words of Allah, the Most Majestic, the Most gracious. “. . Then he looked at the stars (37:88) and said, “I am sick!” (37:89). The Imam (a. s.) said, “He calculated and found what had t happen to al-Husayn (a. s.) then he said, “I am sick for what will happen to al-Husayn (a. s.).”

مرفوع

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2727

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَمَّا كَانَ مِنْ أَمْرِ الْحُسَيْنِ (عَلَيْهِ السَّلام) مَا كَانَ ضَجَّتِ الْمَلائِكَةُ إِلَى الله بِالْبُكَاءِ وَقَالَتْ يُفْعَلُ هَذَا بِالْحُسَيْنِ صَفِيِّكَ وَابْنِ نَبِيِّكَ قَالَ فَأَقَامَ الله لَهُمْ ظِلَّ الْقَائِمِ (عَلَيْهِ السَّلام) وَقَالَ بِهَذَا أَنْتَقِمُ لِهَذَا.

6. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Isa ibn ‘Ubayd from Ali ibn Asbat from Sayf ibn ‘Amira from Muhammad ibn humran who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘When all that happened to al-Husayn had happened, the angels wept and cried before Allah and said, “How such thing would happen to al-Husayn Your chosen one and the grand son of Your Prophet?” The Imam (a. s.) has said that Allah then showed to them the shadow of Al-Qa’im (the one who will rise with Divine Authority) and said, “Through him I will take My revenge.”

موثق كالصحيح

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2728

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا نَزَلَ النَّصْرُ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ حَتَّى كَانَ بَيْنَ السَّمَاءِ وَالارْضِ ثُمَّ خُيِّرَ النَّصْرَ أَوْ لِقَاءَ الله فَاخْتَارَ لِقَاءَ الله.

7. A number of our companions, from Ahmad bin Muhammad bin ‘Isa, from Ali bin al-Hakam, from Sayf bin ‘Amirah, from al-Malik bin A’yan, from abi Ja’far (a. s.) who said: “When Victory came down upon al-Husayn ibn Ali until it was between the sky and the earth, he then was given the choice between Victory or meeting Allah, so he chose to meet Allah."

حسن

The Birth of al-Husayn ibn Ali (a.s.) - Hadith 2729

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبُو كُرَيْبٍ وَأَبُو سَعِيدٍ الاشَجُّ قَالَ حَدَّثَنَا عَبْدُ الله بْنُ إِدْرِيسَ عَنْ أَبِيهِ إِدْرِيسَ بْنِ عَبْدِ الله الاوْدِيِّ قَالَ لَمَّا قُتِلَ الْحُسَيْنُ (عَلَيْهِ السَّلام) أَرَادَ الْقَوْمُ أَنْ يُوطِئُوهُ الْخَيْلَ فَقَالَتْ فِضَّةُ لِزَيْنَبَ يَا سَيِّدَتِي إِنَّ سَفِينَةَ كُسِرَ بِهِ فِي الْبَحْرِ فَخَرَجَ إِلَى جَزِيرَةٍ فَإِذَا هُوَ بِأَسَدٍ فَقَالَ يَا أَبَا الْحَارِثِ أَنَا مَوْلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَهَمْهَمَ بَيْنَ يَدَيْهِ حَتَّى وَقَفَهُ عَلَى الطَّرِيقِ وَالاسَدُ رَابِضٌ فِي نَاحِيَةٍ فَدَعِينِي أَمْضِي إِلَيْهِ وَأُعْلِمُهُ مَا هُمْ صَانِعُونَ غَداً قَالَ فَمَضَتْ إِلَيْهِ فَقَالَتْ يَا أَبَا الْحَارِثِ فَرَفَعَ رَأْسَهُ ثُمَّ قَالَتْ أَ تَدْرِي مَا يُرِيدُونَ أَنْ يَعْمَلُوا غَداً بِأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) يُرِيدُونَ أَنْ يُوطِئُوا الْخَيْلَ ظَهْرَهُ قَالَ فَمَشَى حَتَّى وَضَعَ يَدَيْهِ عَلَى جَسَدِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَأَقْبَلَتِ الْخَيْلُ فَلَمَّا نَظَرُوا إِلَيْهِ قَالَ لَهُمْ عُمَرُ بْنُ سَعْدٍ لَعَنَهُ الله فِتْنَةٌ لا تُثِيرُوهَا انْصَرِفُوا فَانْصَرَفُوا.

8. Al-Husayn ibn Muhammad has said that Abu Kurayb and Abu Sa‘id al-Ashja‘ narrated to him that ‘Abdallah ibn Idris narrated to them his father, Idris ibn ‘Abdallah al-’Awi who said the following: "When al-Husayn (a. s.) was murdered the people wanted to make the horses run over his (al-Husayn’s) body. Fizzah then told Zaynab, 'My lady, there was a shipwreck and Safina came out on an Island face-to-face with a lion. He said to the lion, 'O Abu al-Harith, I am the slave of the Messenger of Allah.' The lion murmured in front of him and showed him the way. There lives a lion in this area allow me to go and inform him of what the people intend to do to al-Husayn (a. s.) tomorrow.' The narrator has said that she went to the lion and said, 'O Abu al-Harith and the lion raised his head and she said, 'Do you know what these people intend to do to Abu ‘Abdallah (a. s.)? They intend to make the horses run over his body.' The narrator has said that the lion walked and placed both of his hands over the body of al-Husayn (a. s.). When the horsemen came they found the lion in that condition and ‘Umar ibn Sa‘d (may Allah condemn him) told them, 'It is mischief. Do not bother and turn back,' thus they turned back.

مجهول

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2730

وُلِدَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) فِي سَنَةِ ثَمَانٍ وَثَلاثِينَ وَقُبِضَ فِي سَنَةِ خَمْسٍ وَتِسْعِينَ وَلَهُ سَبْعٌ وَخَمْسُونَ سَنَةً وَأُمُّهُ سَلامَةُ بِنْتُ يَزْدَجَرْدَ بْنِ شَهْرِيَارَ بْنِ شِيرَوَيْهِ بْنِ كِسْرَى أَبَرْوِيزَ وَكَانَ يَزْدَجَرْدُ آخِرَ مُلُوكِ الْفُرْسِ.

Ali ibn al-Husayn (as) was born in the year 38 AH. He passed away in the year 95 AH at the age of 57. His mother was Salma bint Yazdegerd ibn Shahriyar ibn Shirawayh ibn Kisra Perwiz. Yazdegerd was the last Persian king.

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2731

1ـ الْحُسَيْنُ بْنُ الْحَسَنِ الْحَسَنِيُّ رَحِمَهُ الله وَعَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ الله الْخُزَاعِيِّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا أُقْدِمَتْ بِنْتُ يَزْدَجَرْدَ عَلَى عُمَرَ أَشْرَفَ لَهَا عَذَارَى الْمَدِينَةِ وَأَشْرَقَ الْمَسْجِدُ بِضَوْئِهَا لَمَّا دَخَلَتْهُ فَلَمَّا نَظَرَ إِلَيْهَا عُمَرُ غَطَّتْ وَجْهَهَا وَقَالَتْ أُفٍّ بِيرُوجْ بَادَا هُرْمُزْ فَقَالَ عُمَرُ أَ تَشْتِمُنِي هَذِهِ وَهَمَّ بِهَا فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لَيْسَ ذَلِكَ لَكَ خَيِّرْهَا رَجُلاً مِنَ الْمُسْلِمِينَ وَاحْسُبْهَا بِفَيْئِهِ فَخَيَّرَهَا فَجَاءَتْ حَتَّى وَضَعَتْ يَدَهَا عَلَى رَأْسِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ مَا اسْمُكِ فَقَالَتْ جَهَانْ شَاهُ فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بَلْ شَهْرَبَانُوَيْهِ ثُمَّ قَالَ لِلْحُسَيْنِ يَا أَبَا عَبْدِ الله لَتَلِدَنَّ لَكَ مِنْهَا خَيْرُ أَهْلِ الارْضِ فَوَلَدَتْ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) وَكَانَ يُقَالُ لِعَلِيِّ بن الحسين (عَلَيْهما السَّلام) ابْنُ الْخِيَرَتَيْنِ فَخِيَرَةُ الله مِنَ الْعَرَبِ هَاشِمٌ وَمِنَ الْعَجَمِ فَارِسُ. وَرُوِيَ أَنَّ أَبَا الاسْوَدِ الدُّؤَلِيَّ قَالَ فِيهِ: وَإِنَّ غُلاماً بَيْنَ كِسْرَى وَهَاشِمٍ***لاكْرَمُ مَنْ نِيطَتْ عَلَيْهِ التَّمَائِمُ‏

1. al-Husayn ibn al-Hassan al-Hassani may grant him blessings and Ali ibn Muhammad ibn ‘Abdallah all of them from Ibrahim ibn Ishaq al-Ahmar from ‘Abd al-Rahman ibn ‘Abdallah al-Khuza’i from Nasr ibn Muzahim from ‘Amr ibn Shimr from Jabir from Abu Ja‘far (a. s.) who has said the following: “When the daughter of Yazdegerd was brought before ‘Umar the girls of Medina would love to see her. When she entered the Mosque it all became delightful and bright. When ‘Umar looked at her she covered her face and said in her own language: 'Uff, bay ruj ba’ da Hurmuz' (May, the life of Hurmuz turn black). ‘Umar asked, 'Is she abusing me?' and he wanted her. Amir al-Mu’minin Ali (a. s.) said: 'That is not for you. Give her the chance to choose whoever of the Muslims she likes and then count as his share of the booty.' He allowed her to choose and she came all the way to placed her hand on the head of al-Husayn (a. s.). Amir al-Mu’minin Ali (a. s.) asked her, “What is your name?” She said, “It is Jahan Shah.” Amir al-Mu’minin Ali (a. s.) said, “In fact, it is Shahrabanuwayh.” He then said to al-Husayn (a. s.), “O Abu ‘Abdallah, she will give birth to a son for you who will be the best of the inhabitants of earth. She gave birth to Ali ibn al-Husayn (a. s.). Ali ibn al-Husayn was called the son of the two best. The chosen from Arabs was the tribe of Hashim and from none Arab was Persians. It is narrated that Abu al-Aswad al-Du’ali said regarding this: “A boy from Kisra and Hashim the most noble one on who sacred symbols are stitched for safety.”

ضعيف وأخره مرسل

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2732

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ كَانَ لِعَلِيِّ بن الحسين (عَلَيْهما السَّلام) نَاقَةٌ حَجَّ عَلَيْهَا اثْنَتَيْنِ وَعِشْرِينَ حَجَّةً مَا قَرَعَهَا قَرْعَةً قَطُّ قَالَ فَجَاءَتْ بَعْدَ مَوْتِهِ وَمَا شَعَرْنَا بِهَا إِلا وَقَدْ جَاءَنِي بَعْضُ خَدَمِنَا أَوْ بَعْضُ الْمَوَالِي فَقَالَ إِنَّ النَّاقَةَ قَدْ خَرَجَتْ فَأَتَتْ قَبْرَ عَلِيِّ بْنِ الْحُسَيْنِ فَانْبَرَكَتْ عَلَيْهِ فَدَلَكَتْ بِجِرَانِهَا الْقَبْرَ وَهِيَ تَرْغُو فَقُلْتُ أَدْرِكُوهَا أَدْرِكُوهَا وَجِيئُونِي بِهَا قَبْلَ أَنْ يَعْلَمُوا بِهَا أَوْ يَرَوْهَا قَالَ وَمَا كَانَتْ رَأَتِ الْقَبْرَ قَطُّ.

2. A number of our people has narrated from Ahmad ibn Muhammad from ibn al-Fadhal from ibn Bukayr from Zurara who has said the following. “I heard Abu Ja‘far (a. s.) say, ‘Ali ibn al-Husayn (a. s.) had a she camel. He had taken this camel twenty two times to Hajj (pilgrimage to Mecca) and had not used the whip against not even once. The Imam (a. s.) has said that the camel came after he passed away and we were not aware but we noticed only when one of the servants or slaves came and said, 'The she camel has went out all the way to the grave of Ali ibn al-Husayn (a. s.) and sat on the grave. She rubs her neck against the grave and moans. I then asked them to quickly get to her before they would know about her or see her. The Imam (a. s.) has said, 'She had never seen the grave before.'”

موثق صحيح

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2733

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا مَاتَ أَبِي عَلِيُّ بن الحسين (عَلَيْهما السَّلام) جَاءَتْ نَاقَةٌ لَهُ مِنَ الرَّعْيِ حَتَّى ضَرَبَتْ بِجِرَانِهَا عَلَى الْقَبْرِ وَتَمَرَّغَتْ عَلَيْهِ فَأَمَرْتُ بِهَا فَرُدَّتْ إِلَى مَرْعَاهَا وَإِنَّ أَبِي (عَلَيْهِ السَّلام) كَانَ يَحُجُّ عَلَيْهَا وَيَعْتَمِرُ وَلَمْ يَقْرَعْهَا قَرْعَةً قَطُّ. ابْنُ بَابَوَيْهِ.

3. Ali ibn Ibrahim ibn Hashim has narrated from his father Muhammad ibn ‘Isa from Hafs ibn al-Bakhtari from the person he mentioned from Abu Ja‘far (a. s.) who has said the following: “When my father, Ali ibn al-Husayn (a. s.) passed away the she camel that belonged to him came from the pasture and placed her neck against his grave and role her body on the ground. I commanded to return her back to her pasture. My father would take her for the journey to Hajj and 'Umra (pilgrimage to Mecca) and had never used the whip against her.” <br> Note: The last words of this hadith that read ‘Ibn Babuwayh’. The interpreters have assumed that it is the name of the well know narrator of hadith. These words indicate that the following hadith is recorded in the copy of this book that belonged to ibn Babuwayh and other’s copies do not have it. There is also the possibility of misprint. The difference of ‘Babu’ and ‘Banu’ is only a dot above or below without a change in the main body of the word. If the word is ‘Banu’ then it is part of the previous hadith and the whole phrase ‘Ibn Banu wayh’ would mean, “He was the son of the noble lady ‘Banu wayh, (daughter of the King of Persia),’ after all. There is not wonder why he was so kind to the she camel.”

مرسل

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2734

4ـ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ سَعْدٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عُمَارَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا كَانَ فِي اللَّيْلَةِ الَّتِي وُعِدَ فِيهَا عَلِيُّ بن الحسين (عَلَيْهما السَّلام) قَالَ لِمُحَمَّدٍ (عَلَيْهِ السَّلام) يَا بُنَيَّ ابْغِنِي وَضُوءاً قَالَ فَقُمْتُ فَجِئْتُهُ بِوَضُوءٍ قَالَ لا أَبْغِي هَذَا فَإِنَّ فِيهِ شَيْئاً مَيِّتاً قَالَ فَخَرَجْتُ فَجِئْتُ بِالْمِصْبَاحِ فَإِذَا فِيهِ فَأْرَةٌ مَيْتَةٌ فَجِئْتُهُ بِوَضُوءٍ غَيْرِهِ فَقَالَ يَا بُنَيَّ هَذِهِ اللَّيْلَةُ الَّتِي وُعِدْتُهَا فَأَوْصَى بِنَاقَتِهِ أَنْ يُحْظَرَ لَهَا حِظَارٌ وَأَنْ يُقَامَ لَهَا عَلَفٌ فَجُعِلَتْ فِيهِ قَالَ فَلَمْ تَلْبَثْ أَنْ خَرَجَتْ حَتَّى أَتَتِ الْقَبْرَ فَضَرَبَتْ بِجِرَانِهَا وَرَغَتْ وَهَمَلَتْ عَيْنَاهَا فَأُتِيَ مُحَمَّدُ بْنُ عَلِيٍّ فَقِيلَ لَهُ إِنَّ النَّاقَةَ قَدْ خَرَجَتْ فَأَتَاهَا فَقَالَ صَهْ الانَ قُومِي بَارَكَ الله فِيكِ فَلَمْ تَفْعَلْ فَقَالَ وَإِنْ كَانَ لَيَخْرُجُ عَلَيْهَا إِلَى مَكَّةَ فَيُعَلِّقُ السَّوْطَ عَلَى الرَّحْلِ فَمَا يَقْرَعُهَا حَتَّى يَدْخُلَ الْمَدِينَةَ قَالَ وَكَانَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَخْرُجُ فِي اللَّيْلَةِ الظَّلْمَاءِ فَيَحْمِلُ الْجِرَابَ فِيهِ الصُّرَرُ مِنَ الدَّنَانِيرِ وَالدَّرَاهِمِ حَتَّى يَأْتِيَ بَاباً بَاباً فَيَقْرَعُهُ ثُمَّ يُنِيلُ مَنْ يَخْرُجُ إِلَيْهِ فَلَمَّا مَاتَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) فَقَدُوا ذَاكَ فَعَلِمُوا أَنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ يَفْعَلُهُ.

4. Al-Husayn ibn Muhammad ibn 'Amir narrated from Ahmad ibn Ishaq ibn Sa'd, who narrated from Sa'dan ibn Muslim, who narrated from Abi 'Umara, who narrated from a man, who narrated from Abi 'Abdillah (as) who said: On the night when Ali ibn al-Husayn (as) was promised [his death], he said to Muhammad (as), "My son, bring me some water for ablution." So I stood up and brought him water for ablution. He said, "Not this, for there is something dead in it." So I went out and brought a lamp, and there was a dead mouse in it. I brought him another water for ablution, and he said, "My son, this is the night I was promised." He then instructed that a pen be fenced and fodder be set for his camel, and so it was done. <br>The camel did not linger long before it went out and came to the grave, placing its neck on it, groaning and weeping. Muhammad ibn Ali was informed that the camel had gone out, so he came to it and said, "Hush now, stand up, may Allah bless you." But it did not do so. He said, "He used to ride it to Mecca, hanging the whip on the saddle, and would not strike it until he entered Medina." <br>Ali ibn al-Husayn (as) used to go out on dark nights carrying a bag filled with dinars and dirhams, knocking on doors and giving to whoever came out to him. When Ali ibn al-Husayn (as) died, they missed that and realized that Ali (as) was the one doing it.

مجهول

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2735

5ـ مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَمِّهِ عَبْدِ الله بْنِ الصَّلْتِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بِنْتِ إِلْيَاسَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) لَمَّا حَضَرَتْهُ الْوَفَاةُ أُغْمِيَ عَلَيْهِ ثُمَّ فَتَحَ عَيْنَيْهِ وَقَرَأَ إِذَا وَقَعَتِ الْوَاقِعَةُ وَإِنَّا فَتَحْنَا لَكَ وَقَالَ الْحَمْدُ لله الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الارْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ فَنِعْمَ أَجْرُ الْعَامِلِينَ ثُمَّ قُبِضَ مِنْ سَاعَتِهِ وَلَمْ يَقُلْ شَيْئاً.

5. Muhammad ibn Ahmad has narrated from his uncle, ‘Abdallah ibn al-Salt from al-Hassan ibn Ali ibn bint al-Yahya’s who has said the following. “I hear Abu al-Hassan (a. s.) say, ‘When Ali ibn al-Husayn (a. s.) was about to pass away he passed out then he opened his eyes and recited chapters 48 and 56 from the Holy Quran and said, “All praise belongs to Allah Who has fulfilled His promise to us and made us to inherit the earth passed out and chose from Paradise whatever we would like and thus is the reward for those who work. Within the hour he passed away and did not say anything.”

حسن

The Birth of Ali ibn al-Husayn (a.s.) - Hadith 2736

6ـ سَعْدُ بْنُ عَبْدِ الله وَعَبْدُ الله بْنُ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُبِضَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) وَهُوَ ابْنُ سَبْعٍ وَخَمْسِينَ سَنَةً فِي عَامِ خَمْسٍ وَتِسْعِينَ عَاشَ بَعْدَ الْحُسَيْنِ خَمْساً وَثَلاثِينَ سَنَةً.

6. Sa‘d ibn ‘Abdallah and ‘Abdallah ibn Ja‘far al-Himyari have narrated from Ibrahim ibn Mahziyar from his brother, Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from abu Basir from abu ‘Abdallah (a. s.) who has said the following. “Ali ibn al-Husayn (a. s.) passed away at the age of fifty seven in the year ninety five. He lived for thirty five years after al-Husayn (a. s.).”

ضعيف على المشهور صحيح عند ي

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2737

وُلِدَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) سَنَةَ سَبْعٍ وَخَمْسِينَ وَقُبِضَ (عَلَيْهِ السَّلام) سَنَةَ أَرْبَعَ عَشْرَةَ وَمِائَةٍ وَلَهُ سَبْعٌ وَخَمْسُونَ سَنَةً وَدُفِنَ بِالْبَقِيعِ بِالْمَدِينَةِ فِي الْقَبْرِ الَّذِي دُفِنَ فِيهِ أَبُوهُ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) وَكَانَتْ أُمُّهُ أُمَّ عَبْدِ الله بِنْتَ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهم السَّلام وَعَلَى ذُرِّيَّتِهِمُ الْهَادِيَةِ.

Abu Ja'far (al-Baqir) (as) was born in the year 57 AH and passed away in the year 114 AH at the age of 57. He was buried in Al-Baqi' in Medina in the grave where his father, Ali ibn Husayn (as), was also buried. His mother was Umm Abd Allah, the daughter of Imam al-Hasan (as).

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2738

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبْدِ الله بْنِ أَحْمَدَ عَنْ صَالِحِ بْنِ مَزْيَدٍ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ أَبِي الصَّبَّاحِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كَانَتْ أُمِّي قَاعِدَةً عِنْدَ جِدَارٍ فَتَصَدَّعَ الْجِدَارُ وَسَمِعْنَا هَدَّةً شَدِيدَةً فَقَالَتْ بِيَدِهَا لا وَحَقِّ الْمُصْطَفَى مَا أَذِنَ الله لَكَ فِي السُّقُوطِ فَبَقِيَ مُعَلَّقاً فِي الْجَوِّ حَتَّى جَازَتْهُ فَتَصَدَّقَ أَبِي عَنْهَا بِمِائَةِ دِينَارٍ قَالَ أَبُو الصَّبَّاحِ وَذَكَرَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) جَدَّتَهُ أُمَّ أَبِيهِ يَوْماً فَقَالَ كَانَتْ صِدِّيقَةً لَمْ تُدْرَكْ فِي آلِ الْحَسَنِ امْرَأَةٌ مِثْلُهَا. مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ أَحْمَدَ مِثْلَهُ.

1. Muhammad ibn Yahya has narrated from from Muhammad ibn Ahmad from ‘Abdillah ibn Ahmad from Salih ibn Mazyad from ‘Abdillah ibn al-Mughira from Abu al-Sabbah that Abu Ja‘far (al- baqir) (as) said: “My mother was sitting by a wall when it began to crack, and we heard a loud noise. She raised her hand and said, "No, by the right of Al-Mustafa (the Prophet Muhammad), God has not permitted you to fall." The wall remained suspended in the air until she passed by. My father then gave charity on her behalf of one hundred dinars. Abu Sabbah mentioned that Imam al-Sadiq (as) once spoke of his grandmother, saying, "She was a truthful woman; there was no woman like her among the descendants of Hasan." Muhammad ibn al-Hasan reported from Abdillah ibn Ahmad the same account.

ضعيف بسنديه بعبدال بن أحم د

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2739

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ جَابِرَ بْنَ عَبْدِ الله الانْصَارِيَّ كَانَ آخِرَ مَنْ بَقِيَ مِنْ أَصْحَابِ رَسُولِ الله وَكَانَ رَجُلاً مُنْقَطِعاً إِلَيْنَا أَهْلَ الْبَيْتِ وَكَانَ يَقْعُدُ فِي مَسْجِدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ مُعْتَجِرٌ بِعِمَامَةٍ سَوْدَاءَ وَكَانَ يُنَادِي يَا بَاقِرَ الْعِلْمِ يَا بَاقِرَ الْعِلْمِ فَكَانَ أَهْلُ الْمَدِينَةِ يَقُولُونَ جَابِرٌ يَهْجُرُ فَكَانَ يَقُولُ لا وَالله مَا أَهْجُرُ وَلَكِنِّي سَمِعْتُ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ إِنَّكَ سَتُدْرِكُ رَجُلاً مِنِّي اسْمُهُ اسْمِي وَشَمَائِلُهُ شَمَائِلِي يَبْقُرُ الْعِلْمَ بَقْراً فَذَاكَ الَّذِي دَعَانِي إِلَى مَا أَقُولُ قَالَ فَبَيْنَا جَابِرٌ يَتَرَدَّدُ ذَاتَ يَوْمٍ فِي بَعْضِ طُرُقِ الْمَدِينَةِ إِذْ مَرَّ بِطَرِيقٍ فِي ذَاكَ الطَّرِيقِ كُتَّابٌ فِيهِ مُحَمَّدُ بْنُ عَلِيٍّ فَلَمَّا نَظَرَ إِلَيْهِ قَالَ يَا غُلامُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ شَمَائِلُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالَّذِي نَفْسِي بِيَدِهِ يَا غُلامُ مَا اسْمُكَ قَالَ اسْمِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فَأَقْبَلَ عَلَيْهِ يُقَبِّلُ رَأْسَهُ وَيَقُولُ بِأَبِي أَنْتَ وَأُمِّي أَبُوكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُقْرِئُكَ السَّلامَ وَيَقُولُ ذَلِكَ قَالَ فَرَجَعَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى أَبِيهِ وَهُوَ ذَعِرٌ فَأَخْبَرَهُ الْخَبَرَ فَقَالَ لَهُ يَا بُنَيَّ وَقَدْ فَعَلَهَا جَابِرٌ قَالَ نَعَمْ قَالَ الْزَمْ بَيْتَكَ يَا بُنَيَّ فَكَانَ جَابِرٌ يَأْتِيهِ طَرَفَيِ النَّهَارِ وَكَانَ أَهْلُ الْمَدِينَةِ يَقُولُونَ وَا عَجَبَاهْ لِجَابِرٍ يَأْتِي هَذَا الْغُلامَ طَرَفَيِ النَّهَارِ وَهُوَ آخِرُ مَنْ بَقِيَ مِنْ أَصْحَابِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمْ يَلْبَثْ أَنْ مَضَى عَلِيُّ بن الحسين (عَلَيْهما السَّلام) فَكَانَ مُحَمَّدُ بْنُ عَلِيٍّ يَأْتِيهِ عَلَى وَجْهِ الْكَرَامَةِ لِصُحْبَتِهِ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فَجَلَسَ (عَلَيْهِ السَّلام) يُحَدِّثُهُمْ عَنِ الله تَبَارَكَ وَتَعَالَى فَقَالَ أَهْلُ الْمَدِينَةِ مَا رَأَيْنَا أَحَداً أَجْرَأَ مِنْ هَذَا فَلَمَّا رَأَى مَا يَقُولُونَ حَدَّثَهُمْ عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ أَهْلُ الْمَدِينَةِ مَا رَأَيْنَا أَحَداً قَطُّ أَكْذَبَ مِنْ هَذَا يُحَدِّثُنَا عَمَّنْ لَمْ يَرَهُ فَلَمَّا رَأَى مَا يَقُولُونَ حَدَّثَهُمْ عَنْ جَابِرِ بْنِ عَبْدِ الله قَالَ فَصَدَّقُوهُ وَكَانَ جَابِرُ بْنُ عَبْدِ الله يَأْتِيهِ فَيَتَعَلَّمُ مِنْهُ.

2. A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Aban ibn Taghlib from Abu ‘Abdallah (a. s.) who has said the following: 'Jabir ibn ‘Abdallah al-Ansari was last surviving of the companions of the Messenger of Allah. He was a devoted follower of us, Ahl al-Bayt. He would sit in the Mosque of the Messenger of Allah, wearing a black turban. He would call, 'O Baqir al-‘Ilm, O Baqir al-‘Ilm, (a person of deep knowledge)' The people of Medina would say, 'Jabir is hallucinating.' He would say, 'No, by Allah, I do not hallucinate, but I heard the Messenger of Allah say, 'You will soon meet a man from me whose name will be as my name and his manners would be as my manners. He will dig very deep in knowledge' This is what makes me say what I say.' The Imam (a. s.) has said, 'Jabir would still come and go and one day in one of the roads of Medina when passing he found a few of the school children among who Muhammad ibn Ali (a. s.) was also present (for a reason other than schooling. Imams are not heard of as attending schools). He looked at him and called him (Muhammad ibn Ali) to himself. The boy came to him and then he said, “Go back.” The boy went back. Then he said, 'I swear by the One in Whose hand is my life, (that I see) manners as the manners of the Messenger of Allah. O boy, What is your name?' He replied, 'My name is Muhammad ibn Ali ibn al-Husayn (a. s.).' Jabir came forwards and began to kiss his head and say, 'May Allah take my soul and the souls of my parents in service for your cause, your great-great grandfather told me to convey his greetings and Salam to you and would say all of that. The Imam (a. s.) has said, 'Muhammad ibn Ali ibn al-Husayn came to his father and he was anxious. He explained to him about Jabir. His father asked, “Did Jabir really do this?” He replied, “Yes, he did so.” The Imam (a. s.) said, 'My son, stay home (and do not expose yourself to the enemy because Jabir will maintain secrecy).' Jabir thereafter would come to him mornings and evenings and the people of Medina would say, 'It is so strange that Jabir, the only surviving companion of the Messenger of Allah would come to a boy on both ends of the day everyday.' Very shortly Ali ibn al-Husayn (a. s.) passed away Muhammad ibn Ali (a. s.) would go to visit Jabir out of respect for his being a companion of the Messenger of Allah and would speak to people from Allah, the Most Holy, the Most High. The people of Medina would say, 'We have not seen anyone as bold as he is!' On hearing this from them he began to speak to them from the Messenger of Allah. The people of Medina began to say, 'We have not seen a greater liar as he is because he speaks from one whom he has never seen.' On hearing this from them he began to narrate to them from Jabir. The Imam (a. s.) has said, 'They would accept what he would narrate from Jabir ibn ‘Abdallah. However, Jabir would come to him and would learn from him (Muhammad ibn Ali ibn al-Husayn (a. s.)).'"

ضعيف على المشهور صحيح عند ي

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2740

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ دَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ أَنْتُمْ وَرَثَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ نَعَمْ قُلْتُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَارِثُ الانْبِيَاءِ عَلِمَ كُلَّ مَا عَلِمُوا قَالَ لِي نَعَمْ قُلْتُ فَأَنْتُمْ تَقْدِرُونَ عَلَى أَنْ تُحْيُوا الْمَوْتَى وَتُبْرِءُوا الاكْمَهَ وَالابْرَصَ قَالَ نَعَمْ بِإِذْنِ الله ثُمَّ قَالَ لِيَ ادْنُ مِنِّي يَا أَبَا مُحَمَّدٍ فَدَنَوْتُ مِنْهُ فَمَسَحَ عَلَى وَجْهِي وَعَلَى عَيْنَيَّ فَأَبْصَرْتُ الشَّمْسَ وَالسَّمَاءَ وَالارْضَ وَالْبُيُوتَ وَكُلَّ شَيْ‏ءٍ فِي الْبَلَدِ ثُمَّ قَالَ لِي أَ تُحِبُّ أَنْ تَكُونَ هَكَذَا وَلَكَ مَا لِلنَّاسِ وَعَلَيْكَ مَا عَلَيْهِمْ يَوْمَ الْقِيَامَةِ أَوْ تَعُودَ كَمَا كُنْتَ وَلَكَ الْجَنَّةُ خَالِصاً قُلْتُ أَعُودُ كَمَا كُنْتُ فَمَسَحَ عَلَى عَيْنَيَّ فَعُدْتُ كَمَا كُنْتُ قَالَ فَحَدَّثْتُ ابْنَ أَبِي عُمَيْرٍ بِهَذَا فَقَالَ أَشْهَدُ أَنَّ هَذَا حَقٌّ كَمَا أَنَّ النَّهَارَ حَقٌّ.

3. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Muthanna al-Hannat from abu Basir who has said the following. “Once I went to see abu Ja‘far (a. s.) and asked him, “Are you the heirs of the Messenger of Allah?” He said, “Yes, we are his heirs.” I then asked, “Was the Messenger of Allah the heir of the prophets and knew all that they knew?” He said to me, “Yes, it is true.” I then asked, “Do you have the power to bring the dead back to life and cure the lepers, and the blind?” He said, “Yes, we do have such powers by the permission of Allah.” The he said to me, “Come closer to me, O abu Muhammad.” I went closer to him and he rubbed my face and my eyes and saw the sun, the skies, the earth, the houses and all things in the town. Then he said to me, “Do you like to live this way and will have what others have and be responsible for whatever they will be held responsible on the Day of Judgment or like to live as before and will have paradise purely?” I said, “I would like to live as I lived before.” He rubbed my eyes and I found myself as before.” The narrator has said that he told it to Ibn Abi ‘Umayr who said, “I testify that this is true just as the day is true.”

حسن

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2741

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كُنْتُ عِنْدَهُ يَوْماً إِذْ وَقَعَ زَوْجُ وَرَشَانَ عَلَى الْحَائِطِ وَهَدَلا هَدِيلَهُمَا فَرَدَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) عَلَيْهِمَا كَلامَهُمَا سَاعَةً ثُمَّ نَهَضَا فَلَمَّا طَارَا عَلَى الْحَائِطِ هَدَلَ الذَّكَرُ عَلَى الانْثَى سَاعَةً ثُمَّ نَهَضَا فَقُلْتُ جُعِلْتُ فِدَاكَ مَا هَذَا الطَّيْرُ قَالَ يَا ابْنَ مُسْلِمٍ كُلُّ شَيْ‏ءٍ خَلَقَهُ الله مِنْ طَيْرٍ أَوْ بَهِيمَةٍ أَوْ شَيْ‏ءٍ فِيهِ رُوحٌ فَهُوَ أَسْمَعُ لَنَا وَأَطْوَعُ مِنِ ابْنِ آدَمَ إِنَّ هَذَا الْوَرَشَانَ ظَنَّ بِامْرَأَتِهِ فَحَلَفَتْ لَهُ مَا فَعَلْتُ فَقَالَتْ تَرْضَى بِمُحَمَّدِ بْنِ عَلِيٍّ فَرَضِيَا بِي فَأَخْبَرْتُهُ أَنَّهُ لَهَا ظَالِمٌ فَصَدَّقَهَا.

4. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn al-Husayn from Muhammad ibn Ali from ‘Asim ibn Hamid from Muhammad ibn Muslim who has said the following. “One day I was in the presence of Abu Ja‘far (a. s.) that a pair of turtledoves came and sat on the wall and exchanged voices as they usually do. Abu Ja‘far (a. s.) then also exchanged voices with them for a while. They then flew away and on the other wall the male sounded to the female for a while and then both of them flew away. I then asked The Imam (a. s.), “May Allah take my soul in service for your cause, What were these birds?” The Imam (a. s.) said, “O Ibn Muslim, all that Allah has created, such as birds, animals or other things that have life obey us better than people. The male dove was suspicious about the female and she denied it on oath which the male did not accept. Then she asked if he would abide by the decision of Muhammad ibn Ali. He agreed and I told him that he had wronged her then he believed her.”

مجهول

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2742

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ لَمَّا حُمِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى الشَّامِ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَصَارَ بِبَابِهِ قَالَ لاصْحَابِهِ وَمَنْ كَانَ بِحَضْرَتِهِ مِنْ بَنِي أُمَيَّةَ إِذَا رَأَيْتُمُونِي قَدْ وَبَّخْتُ مُحَمَّدَ بْنَ عَلِيٍّ ثُمَّ رَأَيْتُمُونِي قَدْ سَكَتُّ فَلْيُقْبِلْ عَلَيْهِ كُلُّ رَجُلٍ مِنْكُمْ فَلْيُوَبِّخْهُ ثُمَّ أَمَرَ أَنْ يُؤْذَنَ لَهُ فَلَمَّا دَخَلَ عَلَيْهِ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ بِيَدِهِ السَّلامُ عَلَيْكُمْ فَعَمَّهُمْ جَمِيعاً بِالسَّلامِ ثُمَّ جَلَسَ فَازْدَادَ هِشَامٌ عَلَيْهِ حَنَقاً بِتَرْكِهِ السَّلامَ عَلَيْهِ بِالْخِلافَةِ وَجُلُوسِهِ بِغَيْرِ إِذْنٍ فَأَقْبَلَ يُوَبِّخُهُ وَيَقُولُ فِيمَا يَقُولُ لَهُ يَا مُحَمَّدَ بْنَ عَلِيٍّ لا يَزَالُ الرَّجُلُ مِنْكُمْ قَدْ شَقَّ عَصَا الْمُسْلِمِينَ وَدَعَا إِلَى نَفْسِهِ وَزَعَمَ أَنَّهُ الامَامُ سَفَهاً وَقِلَّةَ عِلْمٍ وَوَبَّخَهُ بِمَا أَرَادَ أَنْ يُوَبِّخَهُ فَلَمَّا سَكَتَ أَقْبَلَ عَلَيْهِ الْقَوْمُ رَجُلٌ بَعْدَ رَجُلٍ يُوَبِّخُهُ حَتَّى انْقَضَى آخِرُهُمْ فَلَمَّا سَكَتَ الْقَوْمُ نَهَضَ (عَلَيْهِ السَّلام) قَائِماً ثُمَّ قَالَ أَيُّهَا النَّاسُ أَيْنَ تَذْهَبُونَ وَأَيْنَ يُرَادُ بِكُمْ بِنَا هَدَى الله أَوَّلَكُمْ وَبِنَا يَخْتِمُ آخِرَكُمْ فَإِنْ يَكُنْ لَكُمْ مُلْكٌ مُعَجَّلٌ فَإِنَّ لَنَا مُلْكاً مُؤَجَّلاً وَلَيْسَ بَعْدَ مُلْكِنَا مُلْكٌ لانَّا أَهْلُ الْعَاقِبَةِ يَقُولُ الله عَزَّ وَجَلَّ وَالْعاقِبَةُ لِلْمُتَّقِينَ فَأَمَرَ بِهِ إِلَى الْحَبْسِ فَلَمَّا صَارَ إِلَى الْحَبْسِ تَكَلَّمَ فَلَمْ يَبْقَ فِي الْحَبْسِ رَجُلٌ إِلا تَرَشَّفَهُ وَحَنَّ إِلَيْهِ فَجَاءَ صَاحِبُ الْحَبْسِ إِلَى هِشَامٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي خَائِفٌ عَلَيْكَ مِنْ أَهْلِ الشَّامِ أَنْ يَحُولُوا بَيْنَكَ وَبَيْنَ مَجْلِسِكَ هَذَا ثُمَّ أَخْبَرَهُ بِخَبَرِهِ فَأَمَرَ بِهِ فَحُمِلَ عَلَى الْبَرِيدِ هُوَ وَأَصْحَابُهُ لِيُرَدُّوا إِلَى الْمَدِينَةِ وَأَمَرَ أَنْ لا يُخْرَجَ لَهُمُ الاسْوَاقُ وَحَالَ بَيْنَهُمْ وَبَيْنَ الطَّعَامِ وَالشَّرَابِ فَسَارُوا ثَلاثاً لا يَجِدُونَ طَعَاماً وَلا شَرَاباً حَتَّى انْتَهَوْا إِلَى مَدْيَنَ فَأُغْلِقَ بَابُ الْمَدِينَةِ دُونَهُمْ فَشَكَا أَصْحَابُهُ الْجُوعَ وَالْعَطَشَ قَالَ فَصَعِدَ جَبَلاً لِيُشْرِفَ عَلَيْهِمْ فَقَالَ بِأَعْلَى صَوْتِهِ يَا أَهْلَ الْمَدِينَةِ الظَّالِمِ أَهْلُهَا أَنَا بَقِيَّةُ الله يَقُولُ الله بَقِيَّتُ الله خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَما أَنَا عَلَيْكُمْ بِحَفِيظٍ قَالَ وَكَانَ فِيهِمْ شَيْخٌ كَبِيرٌ فَأَتَاهُمْ فَقَالَ لَهُمْ يَا قَوْمِ هَذِهِ وَالله دَعْوَةُ شُعَيْبٍ النَّبِيِّ وَالله لَئِنْ لَمْ تُخْرِجُوا إِلَى هَذَا الرَّجُلِ بِالاسْوَاقِ لَتُؤْخَذُنَّ مِنْ فَوْقِكُمْ وَمِنْ تَحْتِ أَرْجُلِكُمْ فَصَدِّقُونِي فِي هَذِهِ الْمَرَّةِ وَأَطِيعُونِي وَكَذِّبُونِي فِيمَا تَسْتَأْنِفُونَ فَإِنِّي لَكُمْ نَاصِحٌ قَالَ فَبَادَرُوا فَأَخْرَجُوا إِلَى مُحَمَّدِ بْنِ عَلِيٍّ وَأَصْحَابِهِ بِالاسْوَاقِ فَبَلَغَ هِشَامَ بْنَ عَبْدِ الْمَلِكِ خَبَرُ الشَّيْخِ فَبَعَثَ إِلَيْهِ فَحَمَلَهُ فَلَمْ يُدْرَ مَا صَنَعَ بِهِ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Salih ibn Hamza from his father from abu Bakr al-Hadrami who has said the following. “When abu Ja‘far (a. s.) was taken to al-Sham (Damascus) to the court of hisham ibn ‘Abd al-Malik. When arrived at his door he (Hisham) instructed his people from the Amawids, “When I will finish exasperating Muhammad ibn Ali (a. s.) and stop then each of you one after the other should reprimand and level blames on him.” He then ordered to allow Muhammad ibn Ali to come to his presence. When abu Ja‘far (a. s.) arrived he made a gesture with his hand to all of them and offered a general greeting. He then sat down. This increased the disappointment of Hisham because he did not he did not address him as the caliph and sat down without his permission. Hisham then began to reprimand and scold him and said to him among other things, “O Muhammad ibn Ali, why is it that one or the other from cause disunity among the Muslims and call people to follow him thinking that he is the Imam because of his ignorance and foolishness. He scolded him as much as he wanted. When he became quite others one after the other began to annoy and nag him. When they all became quite, he rose and stood up and said, “O people, what is that you want and where are you headed? Through us, Allah granted you guidance to the first one of you and through us the last of you can receive guidance. If you have a temporary power to us belongs the future power and there will be no power after our power because to us belong the consequences as Allah, the Most Majestic, the Most gracious, has said, “The final victory is for the pious ones.” (7:128).” He ordered to imprison him. In the prison to whoever that he spoke he would sympathize with him. The guard came to Hisham and said, “O Amir al-Mu’minin, I am afraid for from the people al-Sham (Damascus). They may remove you from this position. He gave him the full report. Hisham then ordered to escort the Imam (a. s.) and his people to Madina. He ordered his people not to allow the Imam and his people to go to marketplaces. They were denied food and water. They traveled three days without food and water until they arrived at Madyan. They were left behind the locked doors therein. People of the Imam complained to him for hanger and thirst. The Imam (a. s.) has said the he then climbed a hill above them and said loudly, “O people of Madyan, the town of unjust people. I am Baqiyat Allah (the power that Allah has kept in reserve) as He has said, “If you are true believers then know that the profit (the reserved power) which God has left for you is better for you (than what you may gain through deceitful ways). I am not responsible for your deeds.” (11:86) The Imam (a. s.) has said that among them there was an old man who went to them (people of the town) and said, “By Allah, this is the call of Shu‘ayb the Prophet of Allah. If you would not go to this man in the marketplaces, you will be seized from the above and below. Believe me and obey me this time but you may reject me next time. I am giving you a good advise.” The Imam (a. s.) has said, ‘They came out quickly to Muhammad ibn Ali (a. s.) and his people in the marketplace. The news reached Hisham ibn ‘Abd al-Malik who summoned the old man and he was taken to the court but it is not known what did he do to him.”

ضعيف

The Birth of Abu Ja‘far, Muhammad ibn Ali (a.s.) - Hadith 2743

6ـ سَعْدُ بْنُ عَبْدِ الله وَالْحِمْيَرِيُّ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُبِضَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ وَهُوَ ابْنُ سَبْعٍ وَخَمْسِينَ سَنَةً فِي عَامِ أَرْبَعَ عَشْرَةَ وَمِائَةٍ عَاشَ بَعْدَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) تِسْعَ عَشْرَةَ سَنَةً وَشَهْرَيْنِ.

6. Sa‘d. ibn ‘Abdallah and al-Himyari all have narrated from Ibrahim ibn Mahziyar from his brother, ali ibn Mhaziyar from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from abu Basir from abu ‘Abdallah who has said the following. “Muhammad ibn Ali al-Baqir passed away at the age of fifty seven, in the year one hundred fourteen AH. He lived for nineteen years and two months after Ali ibn al-Husayn (a. s.).”

ضعيف على المشهور

The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2744

وُلْدِ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سَنَةَ ثَلاثٍ وَثَمَانِينَ وَمَضَى فِي شَوَّالٍ مِنْ سَنَةِ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ وَلَهُ خَمْسٌ وَسِتُّونَ سَنَةً وَدُفِنَ بِالْبَقِيعِ فِي الْقَبْرِ الَّذِي دُفِنَ فِيهِ أَبُوهُ وَجَدُّهُ وَالْحَسَنُ بن علي (عَلَيْهما السَّلام) وَأُمُّهُ أُمُّ فَرْوَةَ بِنْتُ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَأُمُّهَا أَسْمَاءُ بِنْتُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ.

Abu ‘Abdallah (a. s.) was born in the year eighty three AH. He passed away in the month of Shawwal in the year one hundred forty eight at the age of sixty five. He was buried in al-Baqi‘ cemetery in Madina in the grave yard where his father and grandfather and al-Hassan ibn Ali were buried. His mother was ’Umm Farwa daughter of al-Qasim ibn Muhammad ibn abu Bakr and her mother was ’Asma’ daughter of ‘Abd al-Rahman ibn abu Bakr.

The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2745

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ قَالَ حَدَّثَنِي وَهْبُ بْنُ حَفْصٍ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَانَ سَعِيدُ بْنُ الْمُسَيَّبِ وَالْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَأَبُو خَالِدٍ الْكَابُلِيُّ مِنْ ثِقَاتِ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَالَ وَكَانَتْ أُمِّي مِمَّنْ آمَنَتْ وَاتَّقَتْ وَأَحْسَنَتْ وَالله يُحِبُّ الْمُحْسِنِينَ قَالَ وَقَالَتْ أُمِّي قَالَ أَبِي يَا أُمَّ فَرْوَةَ إِنِّي لادْعُو الله لِمُذْنِبِي شِيعَتِنَا فِي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ مَرَّةٍ لانَّا نَحْنُ فِيمَا يَنُوبُنَا مِنَ الرَّزَايَا نَصْبِرُ عَلَى مَا نَعْلَمُ مِنَ الثَّوَابِ وَهُمْ يَصْبِرُونَ عَلَى مَا لا يَعْلَمُونَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn Ahmad from Ibrahim ibn al-Hassan who has said that Wahab ibn Hafs narrated to me from Ishaq ibn Jarir who has said the following. “Abu ‘Abdallah (a. s.) has said, ‘Sa‘id ibn al-Musayyib, al-Qasim ibn Muhammad Ibn Abi Bakr and Abu al-Khalid al-Kabuli were of the trusted and reliable companions of Ali ibn al-Husayn (a. s.).” The Imam (a. s.) has said, “My mother was a true believer, pious and a person of good deeds. Allah loves the people of good deeds.” He has said, “My mother has said that my father said, “O ’Umm Farwa, I pray to Allah to forgive the sins of the sinners of our Shi‘a (followers) a thousand times a day because we exercise patience knowing well the facts of reward but they exercise patience in that of which they have no knowledge.”

مجهول

The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2746

2ـ بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ وَجَّهَ أَبُو جَعْفَرٍ الْمَنْصُورُ إِلَى الْحَسَنِ بْنِ زَيْدٍ وَهُوَ وَالِيهِ عَلَى الْحَرَمَيْنِ أَنْ أَحْرِقْ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ دَارَهُ فَأَلْقَى النَّارَ فِي دَارِ أَبِي عَبْدِ الله فَأَخَذَتِ النَّارُ فِي الْبَابِ وَالدِّهْلِيزِ فَخَرَجَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَتَخَطَّى النَّارَ وَيَمْشِي فِيهَا وَيَقُولُ أَنَا ابْنُ أَعْرَاقِ الثَّرَى أَنَا ابْنُ إِبْرَاهِيمَ خَلِيلِ الله (عَلَيْهِ السَّلام )

2. Certain persons of our people have narrated from ibn Jumhur from his father from Sulayman ibn Sama‘a from ‘Abdallah ibn al-Qasim from al-Mufaddal ibn ‘Umar who has said the following. “Once abu Ja‘far al-Mansur ordered his governor of Makka and Madina, al-Hassan ibn al-Zayd, to set fire to the house of Ja‘far ibn Muhammad (a. s.) to burn him to death. The house of abu ‘Abdallah (a. s.) was set on fire and it burned the door and the corridor. Abu ‘Abdallah (a. s.) came out walking in the fire and stepping on it and would say, ‘I am the son of ’A‘raq al-Thara (’Isma‘il), I am the son of Ibrahim, (Abraham) the beloved friend of Allah.”

ضعيف

The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2747

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ رُفَيْدٍ مَوْلَى يَزِيدَ بْنِ عَمْرِو بْنِ هُبَيْرَةَ قَالَ سَخِطَ عَلَيَّ ابْنُ هُبَيْرَةَ وَحَلَفَ عَلَيَّ لَيَقْتُلُنِي فَهَرَبْتُ مِنْهُ وَعُذْتُ بِأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَأَعْلَمْتُهُ خَبَرِي فَقَالَ لِيَ انْصَرِفْ وَأَقْرِئْهُ مِنِّي السَّلامَ وَقُلْ لَهُ إِنِّي قَدْ آجَرْتُ عَلَيْكَ مَوْلاكَ رُفَيْداً فَلا تَهِجْهُ بِسُوءٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ شَامِيٌّ خَبِيثُ الرَّأْيِ فَقَالَ اذْهَبْ إِلَيْهِ كَمَا أَقُولُ لَكَ فَأَقْبَلْتُ فَلَمَّا كُنْتُ فِي بَعْضِ الْبَوَادِي اسْتَقْبَلَنِي أَعْرَابِيٌّ فَقَالَ أَيْنَ تَذْهَبُ إِنِّي أَرَى وَجْهَ مَقْتُولٍ ثُمَّ قَالَ لِي أَخْرِجْ يَدَكَ فَفَعَلْتُ فَقَالَ يَدُ مَقْتُولٍ ثُمَّ قَالَ لِي أَبْرِزْ رِجْلَكَ فَأَبْرَزْتُ رِجْلِي فَقَالَ رِجْلُ مَقْتُولٍ ثُمَّ قَالَ لِي أَبْرِزْ جَسَدَكَ فَفَعَلْتُ فَقَالَ جَسَدُ مَقْتُولٍ ثُمَّ قَالَ لِي أَخْرِجْ لِسَانَكَ فَفَعَلْتُ فَقَالَ لِيَ امْضِ فَلا بَأْسَ عَلَيْكَ فَإِنَّ فِي لِسَانِكَ رِسَالَةً لَوْ أَتَيْتَ بِهَا الْجِبَالَ الرَّوَاسِيَ لانْقَادَتْ لَكَ قَالَ فَجِئْتُ حَتَّى وَقَفْتُ عَلَى بَابِ ابْنِ هُبَيْرَةَ فَاسْتَأْذَنْتُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ أَتَتْكَ بِحَائِنٍ رِجْلاهُ يَا غُلامُ النَّطْعَ وَالسَّيْفَ ثُمَّ أَمَرَ بِي فَكُتِّفْتُ وَشُدَّ رَأْسِي وَقَامَ عَلَيَّ السَّيَّافُ لِيَضْرِبَ عُنُقِي فَقُلْتُ أَيُّهَا الامِيرُ لَمْ تَظْفَرْ بِي عَنْوَةً وَإِنَّمَا جِئْتُكَ مِنْ ذَاتِ نَفْسِي وَهَاهُنَا أَمْرٌ أَذْكُرُهُ لَكَ ثُمَّ أَنْتَ وَشَأْنَكَ فَقَالَ قُلْ فَقُلْتُ أَخْلِنِي فَأَمَرَ مَنْ حَضَرَ فَخَرَجُوا فَقُلْتُ لَهُ جَعْفَرُ بْنُ مُحَمَّدٍ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ قَدْ آجَرْتُ عَلَيْكَ مَوْلاكَ رُفَيْداً فَلا تَهِجْهُ بِسُوءٍ فَقَالَ وَالله لَقَدْ قَالَ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ هَذِهِ الْمَقَالَةَ وَأَقْرَأَنِي السَّلامَ فَحَلَفْتُ لَهُ فَرَدَّهَا عَلَيَّ ثَلاثاً ثُمَّ حَلَّ أَكْتَافِي ثُمَّ قَالَ لا يُقْنِعُنِي مِنْكَ حَتَّى تَفْعَلَ بِي مَا فَعَلْتُ بِكَ قُلْتُ مَا تَنْطَلِقُ يَدِي بِذَاكَ وَلا تَطِيبُ بِهِ نَفْسِي فَقَالَ وَالله مَا يُقْنِعُنِي إِلا ذَاكَ فَفَعَلْتُ بِهِ كَمَا فَعَلَ بِي وَأَطْلَقْتُهُ فَنَاوَلَنِي خَاتَمَهُ وَقَالَ أُمُورِي فِي يَدِكَ فَدَبِّرْ فِيهَا مَا شِئْتَ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Barqi from his father from those he mentioned from Rufayd, slve of Yazid ibn ‘Amr ibn Hubayra who has said the following. “: Once Hubayra became angery with me and swore to kill me. I ran away from him in fear and sought refuge with abu ‘Abdallah (a. s.). I informed him of my story and he said, “Go back and convey my greetings to him and say to him, on my behalf, “I haven given refuge and protection against you to your slave, Rufayd. Do not harm him with your anger.” I said to him, May Allah take my soul in service for your cause, he is a Shami, (from Damascus) and his filthy opinions.” He said, “Go to him and say what I have told you to say.” I them returned back and on the way in the wilderness I met an Arab man who asked me, “Where are you going? I see the face of man to be killed.” He then said, “show me your hand.” I showed him my hand. He said, “The hand of a person to be murdered.” He then said, “Show me you foot.” I showed him my foot. He said, “The foot of a person to be murdered.” He then said, “show me your tongue.” I showed him my tongue. He said, “Go on. Nothing will happen to you. On your tongue there is a message that if you would take to the tall mountains they will obey you.” The narrator has said, “I then went on until I was at the door of ibn Hubayra and I asked permission to see him and then I went in his presence.” He said, “The traitor has come on his one legs. “O slave, get the leather rope and the sword.” He shouted. He ordered to tie up my hands and head. The sword man stood over my head to cut off my head. I said, “O commander, you have not capture me just like that. I came to you from a living person. There is a certain matter that I want to mention to you thereafter it would be up to you to do whatever you may chose.” He said, “Say it.” I said, “First, you must allow me to speak to you in private.” He ordered everyone go out of the room and they went out. I said, “Ja‘far ibn Muhammad (a. s.) asked me to convey his greetings to you. He also said, “I have given protection against to your slave, Rufayd. Do not harm him with your words.” He thensai, “I swear you to Allah, did Ja‘far (ibn Muhammad), really say these words and conveyed greetings to me?” I then swore before him and he asked Allah to grant Ja‘far ibn Muhammad peace. He did so three times. Then he opened my hands and then said, “This does not convince me until you do to me what I just did to you.” I said, “My hands will not move for such things and my conscience will not accept it.” He said, “By Allah, my conscience will not agree unless you do what I asked.” I then did what he done to me and then released him. He then gave me his own seal and said, “All of my affairs will be in your hands to manage as you would like.”

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The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2748

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْخَيْبَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ وَمُفَضَّلِ بْنِ عُمَرَ وَأَبِي سَلَمَةَ السَّرَّاجِ وَالْحُسَيْنِ بْنِ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ قَالُوا كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ عِنْدَنَا خَزَائِنُ الارْضِ وَمَفَاتِيحُهَا وَلَوْ شِئْتُ أَنْ أَقُولَ بِإِحْدَى رِجْلَيَّ أَخْرِجِي مَا فِيكِ مِنَ الذَّهَبِ لاخْرَجَتْ قَالَ ثُمَّ قَالَ بِإِحْدَى رِجْلَيْهِ فَخَطَّهَا فِي الارْضِ خَطّاً فَانْفَرَجَتِ الارْضُ ثُمَّ قَالَ بِيَدِهِ فَأَخْرَجَ سَبِيكَةَ ذَهَبٍ قَدْرَ شِبْرٍ ثُمَّ قَالَ انْظُرُوا حَسَناً فَنَظَرْنَا فَإِذَا سَبَائِكُ كَثِيرَةٌ بَعْضُهَا عَلَى بَعْضٍ يَتَلالا فَقَالَ لَهُ بَعْضُنَا جُعِلْتُ فِدَاكَ أُعْطِيتُمْ مَا أُعْطِيتُمْ وَشِيعَتُكُمْ مُحْتَاجُونَ قَالَ فَقَالَ إِنَّ الله سَيَجْمَعُ لَنَا وَلِشِيعَتِنَا الدُّنْيَا وَالاخِرَةَ وَيُدْخِلُهُمْ جَنَّاتِ النَّعِيمِ وَيُدْخِلُ عَدُوَّنَا الْجَحِيمَ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from al-Khaybari from Yunus ibn Zabyan and al-Mufaddal ibn ‘Umar and abu Salama al-Sarraj and al-Husayn ibn Thuwayr ibn abu Fakhita who have said the following. “Once we were in the presence of abu ‘Abdallah (a. s.) and he said, “We have the key to the treassures of the earth. If I would say to one of my foot to say to the earth, ‘Let out whatever all the gold that is there in you, it will do so.” The narrator has said that he then said to one of his feet and made aline withit on earth, the earth rapped open then said to his hand that took out a brick of gold that was of the size of a hand.” He then said, “Watch carefully.” We then looked again and saw many such pieces of gold one over the other shining. A certain one of us said, May Allah take my soul in service for your cause, “You have been granted whatever there is but your Shi‘a are needy.” The narrator has said that the Imam (a. s.) then said, “Allah will soon grant us and our Shi‘a the bounties of both this and the next life. He will admit them in Paradise and its blessings. There will be hell for our enemies.”

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The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2749

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي بَصِيرٍ قَالَ كَانَ لِي جَارٌ يَتَّبِعُ السُّلْطَانَ فَأَصَابَ مَالاً فَأَعَدَّ قِيَاناً وَكَانَ يَجْمَعُ الْجَمِيعَ إِلَيْهِ وَيَشْرَبُ الْمُسْكِرَ وَيُؤْذِينِي فَشَكَوْتُهُ إِلَى نَفْسِهِ غَيْرَ مَرَّةٍ فَلَمْ يَنْتَهِ فَلَمَّا أَنْ أَلْحَحْتُ عَلَيْهِ فَقَالَ لِي يَا هَذَا أَنَا رَجُلٌ مُبْتَلىً وَأَنْتَ رَجُلٌ مُعَافًى فَلَوْ عَرَضْتَنِي لِصَاحِبِكَ رَجَوْتُ أَنْ يُنْقِذَنِيَ الله بِكَ فَوَقَعَ ذَلِكَ لَهُ فِي قَلْبِي فَلَمَّا صِرْتُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) ذَكَرْتُ لَهُ حَالَهُ فَقَالَ لِي إِذَا رَجَعْتَ إِلَى الْكُوفَةِ سَيَأْتِيكَ فَقُلْ لَهُ يَقُولُ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ دَعْ مَا أَنْتَ عَلَيْهِ وَأَضْمَنَ لَكَ عَلَى الله الْجَنَّةَ فَلَمَّا رَجَعْتُ إِلَى الْكُوفَةِ أَتَانِي فِيمَنْ أَتَى فَاحْتَبَسْتُهُ عِنْدِي حَتَّى خَلا مَنْزِلِي ثُمَّ قُلْتُ لَهُ يَا هَذَا إِنِّي ذَكَرْتُكَ لابِي عَبْدِ الله جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ (عَلَيْهِ السَّلام) فَقَالَ لِي إِذَا رَجَعْتَ إِلَى الْكُوفَةِ سَيَأْتِيكَ فَقُلْ لَهُ يَقُولُ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ دَعْ مَا أَنْتَ عَلَيْهِ وَأَضْمَنَ لَكَ عَلَى الله الْجَنَّةَ قَالَ فَبَكَى ثُمَّ قَالَ لِيَ الله لَقَدْ قَالَ لَكَ أَبُو عَبْدِ الله هَذَا قَالَ فَحَلَفْتُ لَهُ أَنَّهُ قَدْ قَالَ لِي مَا قُلْتُ فَقَالَ لِي حَسْبُكَ وَمَضَى فَلَمَّا كَانَ بَعْدَ أَيَّامٍ بَعَثَ إِلَيَّ فَدَعَانِي وَإِذَا هُوَ خَلْفَ دَارِهِ عُرْيَانٌ فَقَالَ لِي يَا أَبَا بَصِيرٍ لا وَالله مَا بَقِيَ فِي مَنْزِلِي شَيْ‏ءٌ إِلا وَقَدْ أَخْرَجْتُهُ وَأَنَا كَمَا تَرَى قَالَ فَمَضَيْتُ إِلَى إِخْوَانِنَا فَجَمَعْتُ لَهُ مَا كَسَوْتُهُ بِهِ ثُمَّ لَمْ تَأْتِ عَلَيْهِ أَيَّامٌ يَسِيرَةٌ حَتَّى بَعَثَ إِلَيَّ أَنِّي عَلِيلٌ فَأْتِنِي فَجَعَلْتُ أَخْتَلِفُ إِلَيْهِ وَأُعَالِجُهُ حَتَّى نَزَلَ بِهِ الْمَوْتُ فَكُنْتُ عِنْدَهُ جَالِساً وَهُوَ يَجُودُ بِنَفْسِهِ فَغُشِيَ عَلَيْهِ غَشْيَةً ثُمَّ أَفَاقَ فَقَالَ لِي يَا أَبَا بَصِيرٍ قَدْ وَفَى صَاحِبُكَ لَنَا ثُمَّ قُبِضَ رَحْمَةُ الله عَلَيْهِ فَلَمَّا حَجَجْتُ أَتَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُ عَلَيْهِ فَلَمَّا دَخَلْتُ قَالَ لِيَ ابْتِدَاءً مِنْ دَاخِلِ الْبَيْتِ وَإِحْدَى رِجْلَيَّ فِي الصَّحْنِ وَالاخْرَى فِي دِهْلِيزِ دَارِهِ يَا أَبَا بَصِيرٍ قَدْ وَفَيْنَا لِصَاحِبِكَ.

5. Al-Husayn ibn me has narrated from Mu‘alla ibn Muhammad from certain persons of his people from abu Basir who has said the following. “I had a neighbor who followed the Sultan and he gains certain properties. He would arrange parties and invite female singers. They would drink wine and would disturb me. I complained to the man several times but he would not pay any attention. When I insisted he said, “O man, “I am an addicted man and you are sober. I wish you take me to your master and hope Allah will save me through him. His words impressed me a great deal. When I went to see abu ‘Abdallah (a. s.) and mentioned the condition of the man to him. The Imam (a. s.) said, “When you will go back to Kufa he may come to you, say to him, “Ja‘far ibn Muhammad (a. s.) said to you, “Stay away from what are involved in I guarantee that Allah will admit you in Paradise.” When returned to Kufa he came to me. I kept him with me until just two of us were let alone. I then said to him, “O man, I mentioned you to abu ‘Abdallah, Ja‘far ibn Muhammad al-Sadiq (a. s.) and he said to me, “When you will return to al-Kufa, the man will soon come to you. Say to him, ‘Ja‘far ibn Muhammad said to you, “Stay away from what you are involved in and I will guarantee that Allah will admit you in Paradise.’” The narrator has said that the man then wept and said to me, “I swear you to Allah, did abu ‘Abdallah (a. s.) really say this to you?” The narrator has said that swore before him that abu ‘Abdallah (a. s.) did really said so.” He said, “This is enough for you and he left. After few days he called me while he was behind his house naked and said to me, “O abu Basir, by Allah, there is nothing left in my house. I gave all of them away and I am left as you see”. The narrator has said, “I then went to our people and collected for him to clothe him. Shortly afterwards he sent someone to me that he was ill and that I must see him. Thereafter I would come and go to him and provide him treatment until he was about to die. I was sitting near to him and was experiencing the agony of dieath. He fainted and then regained conscience and said to me, “O abu Basir, your master has fulfilled his promise to me.” He then passed away. May Allah grant him blessings. When I went for Hajj I went to see abu ‘Abdallah (a. s.) and asked permission for a meeting. As I was about to enter to his presence, one step in the corridor and one inside, the Imam (a. s.) before I would say anything, said from the inside, “O abu Basir, we fulfilled our promise to your friend.”

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The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2750

6ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الاشْعَثِ قَالَ قَالَ لِي أَ تَدْرِي مَا كَانَ سَبَبُ دُخُولِنَا فِي هَذَا الامْرِ وَمَعْرِفَتِنَا بِهِ وَمَا كَانَ عِنْدَنَا مِنْهُ ذِكْرٌ وَلا مَعْرِفَةُ شَيْ‏ءٍ مِمَّا عِنْدَ النَّاسِ قَالَ قُلْتُ لَهُ مَا ذَاكَ قَالَ إِنَّ أَبَا جَعْفَرٍ يَعْنِي أَبَا الدَّوَانِيقِ قَالَ لابِي مُحَمَّدِ بْنِ الاشْعَثِ يَا مُحَمَّدُ ابْغِ لِي رَجُلاً لَهُ عَقْلٌ يُؤَدِّي عَنِّي فَقَالَ لَهُ أَبِي قَدْ أَصَبْتُهُ لَكَ هَذَا فُلانُ بْنُ مُهَاجِرٍ خَالِي قَالَ فَأْتِنِي بِهِ قَالَ فَأَتَيْتُهُ بِخَالِي فَقَالَ لَهُ أَبُو جَعْفَرٍ يَا ابْنَ مُهَاجِرٍ خُذْ هَذَا الْمَالَ وَأْتِ الْمَدِينَةَ وَأْتِ عَبْدَ الله بْنَ الْحَسَنِ بْنِ الْحَسَنِ وَعِدَّةً مِنْ أَهْلِ بَيْتِهِ فِيهِمْ جَعْفَرُ بْنُ مُحَمَّدٍ فَقُلْ لَهُمْ إِنِّي رَجُلٌ غَرِيبٌ مِنْ أَهْلِ خُرَاسَانَ وَبِهَا شِيعَةٌ مِنْ شِيعَتِكُمْ وَجَّهُوا إِلَيْكُمْ بِهَذَا الْمَالِ وَادْفَعْ إِلَى كُلِّ وَاحِدٍ مِنْهُمْ عَلَى شَرْطِ كَذَا وَكَذَا فَإِذَا قَبَضُوا الْمَالَ فَقُلْ إِنِّي رَسُولٌ وَأُحِبُّ أَنْ يَكُونَ مَعِي خُطُوطُكُمْ بِقَبْضِكُمْ مَا قَبَضْتُمْ فَأَخَذَ الْمَالَ وَأَتَى الْمَدِينَةَ فَرَجَعَ إِلَى أَبِي الدَّوَانِيقِ وَمُحَمَّدُ بْنُ الاشْعَثِ عِنْدَهُ فَقَالَ لَهُ أَبُو الدَّوَانِيقِ مَا وَرَاءَكَ قَالَ أَتَيْتُ الْقَوْمَ وَهَذِهِ خُطُوطُهُمْ بِقَبْضِهِمُ الْمَالَ خَلا جَعْفَرَ بْنَ مُحَمَّدٍ فَإِنِّي أَتَيْتُهُ وَهُوَ يُصَلِّي فِي مَسْجِدِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَجَلَسْتُ خَلْفَهُ وَقُلْتُ حَتَّى يَنْصَرِفَ فَأَذْكُرَ لَهُ مَا ذَكَرْتُ لاصْحَابِهِ فَعَجَّلَ وَانْصَرَفَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا هَذَا اتَّقِ الله وَلا تَغُرَّ أَهْلَ بَيْتِ مُحَمَّدٍ فَإِنَّهُمْ قَرِيبُو الْعَهْدِ بِدَوْلَةِ بَنِي مَرْوَانَ وَكُلُّهُمْ مُحْتَاجٌ فَقُلْتُ وَمَا ذَاكَ أَصْلَحَكَ الله قَالَ فَأَدْنَى رَأْسَهُ مِنِّي وَأَخْبَرَنِي بِجَمِيعِ مَا جَرَى بَيْنِي وَبَيْنَكَ حَتَّى كَأَنَّهُ كَانَ ثَالِثَنَا قَالَ فَقَالَ لَهُ أَبُو جَعْفَرٍ يَا ابْنَ مُهَاجِرٍ اعْلَمْ أَنَّهُ لَيْسَ مِنْ أَهْلِ بَيْتِ نُبُوَّةٍ إِلا وَفِيهِ مُحَدَّثٌ وَإِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ مُحَدَّثُنَا الْيَوْمَ وَكَانَتْ هَذِهِ الدَّلالَةُ سَبَبَ قَوْلِنَا بِهَذِهِ الْمَقَالَةِ.

6. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ja‘far ibn Muhammad ibn al-’Ash‘ath who said to me following. “Do you know the reason that we came in this matter (became Shi‘a) and recognized it even though there was no mention of it among us and we had no knowledge of what other people (Shi‘a) had?” The narrator has said that I asked him, “What then is the reason for it?” He said, “Abu Ja‘far, abu Dawaniq once said to abu Muhammad ibn al-‘Ash‘ath, ‘O Muhammad, I want a person of reason who has said the following. can represent me.” My father said, “I have found one for you. He is so and so ibn Muhajir, my maternal uncle.” He said, “bring him to me.” He has said that he brought him to abu Dawaniq. Abu Ja‘far, abu Dawaniq said, “O son of Muhajir, take this property to Madina and gave it to ‘Abdallah ibn al-Hassan ibn al-Hassan and a number of the people of his family among who is Ja‘far ibn Muhammad and say to them, “I am from Khrasan and an stranger in this area. One of your Shi‘a (followers) from Khurasan gave me this property to deliver to you. Then gave to each of them from the property with such and such conditions. When they take the property than ask them for a receipt our people has narrated who for the amount and kind of the property you have received.” He then took the property and went to Madina and came back to abu Dawaniq when Muhammad ibn al-’Ash‘th was also present. Abu Daqwaniq asked, “What did you leave behind?” He said, “I met the people and this is the receipt in their hand writings for what they received accept Ja‘far ibn Muhammad. I went to see him when he was praying in the Mosque of the Messenger of Allah. I sat behind him t wait until he would finish and then I would give him the message as I had done with the others. He hurried up and finished and then turned to me and said, “O you, have fear of Allah and do not deceive Ahl al-Bayt (family members) of Muhammad (s. a). They have just experienced the government of the sons of Marwan and they all are needy.” I then asked, “What are you talking about, may Allah grand you well beeing?” He said, “Then he brought his head closer to me and told me about all that had passed between me and you as if he has the third person with us.” He has said that abu Ja‘far, al-Dawaniq said, “O ibn Muhajir take notice and pay attention that there has never been the family of a prophet without a Muhaddath (a person to whom angels would speak) among them. Today the Muhaddath among us is Ja‘far ibn Muhammad.” This was the reason for our receiving guidance and acceptance of this matter and faith.”

مجهول

The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2751

7ـ سَعْد�� بْنُ عَبْدِ الله وَعَبْدُ الله بْنُ جَعْفَرٍ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُبِضَ أَبُو عَبْدِ الله جَعْفَرُ بْنُ مُحَمَّدٍ (عَلَيْهما السَّلام) وَهُوَ ابْنُ خَمْسٍ وَسِتِّينَ سَنَةً فِي عَامِ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ وَعَاشَ بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) أَرْبَعاً وَثَلاثِينَ سَنَةً.

7. Sa‘d ibn ‘Abdallah and ‘Abdallah ibn Ja‘far all have narrated from Ibrahim ibn Mahziyar from his brother Ali Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following. “Abu ‘Abdallah, Ja‘far ibn Muhammad (a. s.) passed away at the age of fifty bsix in the year one hundred forty eight AH. He lived after abu Ja‘far (a. s.), his father for forty three years.”

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The Birth of abu ‘Abdullah Ja‘far ibn Muhammad (a.s.) - Hadith 2752

8ـ سَعْدُ بْنُ عَبْدِ الله عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُمَرَ بْنِ سَعِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ أَنَا كَفَّنْتُ أَبِي فِي ثَوْبَيْنِ شَطَوِيَّيْنِ كَانَ يُحْرِمُ فِيهِمَا وَفِي قَمِيصٍ مِنْ قُمُصِهِ وَفِي عِمَامَةٍ كَانَتْ لِعَلِيِّ بن الحسين (عَلَيْهما السَّلام) وَفِي بُرْدٍ اشْتَرَاهُ بِأَرْبَعِينَ دِينَاراً.

8. Sa‘d ibn ‘Abdallah has narrated from abu Ja‘far ibn ‘Umar ibn Sa‘id from Yunus ibn ya‘qub from abu al-Hassan, the first (a. s.) who has said the following. “I shrouded my father with two pieces of winter clothes that he had used as the clothe for Ihram (special clothes used during performing Hajj). Also a shirt of his shirts and the ‘Amama (turban) that belonged to Ali ibn al-Husayn (a. s.) and a gown that he had bought for forty Dinars were used.”

موثق على الظاه ر

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2753

وُلِدَ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) بِالابْوَاءِ سَنَةَ ثَمَانٍ وَعِشْرِينَ وَمِائَةٍ وَقَالَ بَعْضُهُمْ تِسْعٍ وَعِشْرِينَ وَمِائَةٍ وَقُبِضَ (عَلَيْهِ السَّلام) لِسِتٍّ خَلَوْنَ مِنْ رَجَبٍ مِنْ سَنَةِ ثَلاثٍ وَثَمَانِينَ وَمِائَةٍ وَهُوَ ابْنُ أَرْبَعٍ أَوْ خَمْسٍ وَخَمْسِينَ سَنَةً وَقُبِضَ (عَلَيْهِ السَّلام) بِبَغْدَادَ فِي حَبْسِ السِّنْدِيِّ بْنِ شَاهَكَ وَكَانَ هَارُونُ حَمَلَهُ مِنَ الْمَدِينَةِ لِعَشْرِ لَيَالٍ بَقِينَ مِنْ شَوَّالٍ سَنَةَ تِسْعٍ وَسَبْعِينَ وَمِائَةٍ وَقَدْ قَدِمَ هَارُونُ الْمَدِينَةَ مُنْصَرَفَهُ مِنْ عُمْرَةِ شَهْرِ رَمَضَانَ ثُمَّ شَخَصَ هَارُونُ إِلَى الْحَجِّ وَحَمَلَهُ مَعَهُ ثُمَّ انْصَرَفَ عَلَى طَرِيقِ الْبَصْرَةِ فَحَبَسَهُ عِنْدَ عِيسَى بْنِ جَعْفَرٍ ثُمَّ أَشْخَصَهُ إِلَى بَغْدَادَ فَحَبَسَهُ عِنْدَ السِّنْدِيِّ بْنِ شَاهَكَ فَتُوُفِّيَ (عَلَيْهِ السَّلام) فِي حَبْسِهِ وَدُفِنَ بِبَغْدَادَ فِي مَقْبَرَةِ قُرَيْشٍ وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حَمِيدَةُ.

Abū al-Ḥasan Mūsā (AS) was born in Al-Abwāʾ in the year 128 AH, though some say it was 129 AH. He passed away on the 6th of Rajab in the year 183 AH at the age of either 54 or 55. He (AS) died in Baghdad while imprisoned by Al-Sindī ibn Shāhak. <br>Hārūn (Al-Rashīd) had him brought from Medina on the 20th of Shawwāl in 179 AH. Hārūn had entered Medina after performing the ʿUmrah of the month Ramadan, then proceeded to the Ḥajj, taking Mūsā (AS) with him. On his return via the route of Basra, he imprisoned him with ʿĪsā ibn Jaʿfar. Later, he sent him to Baghdad, where he was imprisoned by Al-Sindī ibn Shāhak. <br>Mūsā (AS) passed away in that prison and was buried in Baghdad in the Quraysh cemetery. His mother was Umm Walad, she was named as Ḥamīda.

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2754

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ الْقُمِّيِّ قَالَ حَدَّثَنَا عِيسَى بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ قَالَ دَخَلَ ابْنُ عُكَّاشَةَ بْنِ مِحْصَنٍ الاسَدِيُّ عَلَى أَبِي جَعْفَرٍ وَكَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَائِماً عِنْدَهُ فَقَدَّمَ إِلَيْهِ عِنَباً فَقَالَ حَبَّةً حَبَّةً يَأْكُلُهُ الشَّيْخُ الْكَبِيرُ وَالصَّبِيُّ الصَّغِيرُ وَثَلاثَةً وَأَرْبَعَةً يَأْكُلُهُ مَنْ يَظُنُّ أَنَّهُ لا يَشْبَعُ وَكُلْهُ حَبَّتَيْنِ حَبَّتَيْنِ فَإِنَّهُ يُسْتَحَبُّ فَقَالَ لابي جعفر (عَلَيْهِ السَّلام) لايِّ شَيْ‏ءٍ لا تُزَوِّجُ أَبَا عَبْدِ الله فَقَدْ أَدْرَكَ التَّزْوِيجَ قَالَ وَبَيْنَ يَدَيْهِ صُرَّةٌ مَخْتُومَةٌ فَقَالَ أَمَا إِنَّهُ سَيَجِي‏ءُ نَخَّاسٌ مِنْ أَهْلِ بَرْبَرَ فَيَنْزِلُ دَارَ مَيْمُونٍ فَنَشْتَرِي لَهُ بِهَذِهِ الصُّرَّةِ جَارِيَةً قَالَ فَأَتَى لِذَلِكَ مَا أَتَى فَدَخَلْنَا يَوْماً عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ أَ لا أُخْبِرُكُمْ عَنِ النَّخَّاسِ الَّذِي ذَكَرْتُهُ لَكُمْ قَدْ قَدِمَ فَاذْهَبُوا فَاشْتَرُوا بِهَذِهِ الصُّرَّةِ مِنْهُ جَارِيَةً قَالَ فَأَتَيْنَا النَّخَّاسَ فَقَالَ قَدْ بِعْتُ مَا كَانَ عِنْدِي إِلا جَارِيَتَيْنِ مَرِيضَتَيْنِ إِحْدَاهُمَا أَمْثَلُ مِنَ الاخْرَى قُلْنَا فَأَخْرِجْهُمَا حَتَّى نَنْظُرَ إِلَيْهِمَا فَأَخْرَجَهُمَا فَقُلْنَا بِكَمْ تَبِيعُنَا هَذِهِ الْمُتَمَاثِلَةَ قَالَ بِسَبْعِينَ دِينَاراً قُلْنَا أَحْسِنْ قَالَ لا أَنْقُصُ مِنْ سَبْعِينَ دِينَاراً قُلْنَا لَهُ نَشْتَرِيهَا مِنْكَ بِهَذِهِ الصُّرَّةِ مَا بَلَغَتْ وَلا نَدْرِي مَا فِيهَا وَكَانَ عِنْدَهُ رَجُلٌ أَبْيَضُ الرَّأْسِ وَاللِّحْيَةِ قَالَ فُكُّوا وَزِنُوا فَقَالَ النَّخَّاسُ لا تَفُكُّوا فَإِنَّهَا إِنْ نَقَصَتْ حَبَّةً مِنْ سَبْعِينَ دِينَاراً لَمْ أُبَايِعْكُمْ فَقَالَ الشَّيْخُ ادْنُوا فَدَنَوْنَا وَفَكَكْنَا الْخَاتَمَ وَوَزَنَّا الدَّنَانِيرَ فَإِذَا هِيَ سَبْعُونَ دِينَاراً لا تَزِيدُ وَلا تَنْقُصُ فَأَخَذْنَا الْجَارِيَةَ فَأَدْخَلْنَاهَا عَلَى ابي جعفر (عَلَيْهِ السَّلام) وَجَعْفَرٌ قَائِمٌ عِنْدَهُ فَأَخْبَرْنَا أَبَا جَعْفَرٍ بِمَا كَانَ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ لَهَا مَا اسْمُكِ قَالَتْ حَمِيدَةُ فَقَالَ حَمِيدَةٌ فِي الدُّنْيَا مَحْمُودَةٌ فِي الاخِرَةِ أَخْبِرِينِي عَنْكِ أَ بِكْرٌ أَنْتِ أَمْ ثَيِّبٌ قَالَتْ بِكْرٌ قَالَ وَكَيْفَ وَلا يَقَعُ فِي أَيْدِي النَّخَّاسِينَ شَيْ‏ءٌ إِلا أَفْسَدُوهُ فَقَالَتْ قَدْ كَانَ يَجِيئُنِي فَيَقْعُدُ مِنِّي مَقْعَدَ الرَّجُلِ مِنَ الْمَرْأَةِ فَيُسَلِّطُ الله عَلَيْهِ رَجُلاً أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ فَلا يَزَالُ يَلْطِمُهُ حَتَّى يَقُومَ عَنِّي فَفَعَلَ بِي مِرَاراً وَفَعَلَ الشَّيْخُ بِهِ مِرَاراً فَقَالَ يَا جَعْفَرُ خُذْهَا إِلَيْكَ فَوَلَدَتْ خَيْرَ أَهْلِ الارْضِ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام )

1. al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ali ibn al-Sindi al-Qummi who has said that narrated to us ‘Isa ibn ‘Abd al-Rahman from his father the following. “Once ibn al-‘Ukkasha ibn Muhsin al-Asadi went to see abu Ja‘far and abu ‘Abdallah (a. s.) was present with him. Grapes were offered to him. The Imam (a. s.) said, “The old man and the small boy eat grasps one piece at a time and one who is anxious for filling himself up eats several pieces at a time but you should take two pieces at a time because it is mustahab (preferable) to do so.” He then asked abu Ja‘far (a. s.), “Why do you not arrange a marriage for abu ‘Abdallah (a. s.) who has grown up already?” He has said that before abu Ja‘far (a. s.) there was a bag filled with money and he said, “Very soon traders will come from Barbar and find accommodation in the house of Maymun and with the money in this bag we will buy for him a slave girl.” The narrator has said that time went by and one day we went to see abu Ja‘far (a. s.) and he said, “Do you want me to tell you about the traders of whom I spoke to you a few days ago? He has just arrived. Go and with the money in this bag buy a slave girl from him.” The narrator has said, “We went to the trader but he had sold all of his slave girls accept two of them who were ill and one of them was more beautiful than the other. We said that we would like to see them. Then we saw them and asked as to for how much he would sell the more beautiful one.” He said, “Seventy Dinars is the price.” We asked him to reduce the price but he said that he will not accept anything less than seventy Dinars. We then said, “We will give all the money that is in the bag but we do not know how much is in it.” There was a man with gray hair and beard who, said, “Open the bag and weigh it.” The trader said, “Do not open because if it would be less then seventy Dinars I will not accept.” The old man said, “Come close and we went closer and opened the bag and weighed the Dinars in it and there were exactly seventy Dinars no more and no less. We brought the slave girl to abu Ja‘far (a. s.) and Ja‘far (a. s.) was also there. We informed abu Ja‘far (a. s.) of the whole story and he offered thanks to Allah and praised Him and then he asked the girl, “What is your name?” She said, “My name is Humayda.” He said, “You are Humayda in this world and a praised one in the next life. Tell me more, “Are you virgin or not virgin?” She said, “I am virgin.” He said, “How can that be true? The traders corrupt whatever may come in their hands.” She said, “He would come to me and would sit next to me just as man and woman would do but Allah would make a man with gray hairs and beard would appear and would slap him until he would go away from me. This happened several times on his part and on the part of the man with gray hairs and beard.” The Imam (a. s.) said, “O Ja‘far (a. s.) take her for yourself.” She then give birth to the best person on earth who was Musa ibn Ja‘far (a. s.).”

ضعيف

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2755

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبْدِ الله بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ سَابِقِ بْنِ الْوَلِيدِ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ أَنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ حَمِيدَةُ مُصَفَّاةٌ مِنَ الادْنَاسِ كَسَبِيكَةِ الذَّهَبِ مَا زَالَتِ الامْلاكُ تَحْرُسُهَا حَتَّى أُدِّيَتْ إِلَيَّ كَرَامَةً مِنَ الله لِي وَالْحُجَّةِ مِنْ بَعْدِي.

2. Muhammad ibn Yahya has narrated from from Muhammad ibn Ahmad from ‘Abdallah ibn Ahmad from Ali ibn al-Husayn from ibn Sinan from Sabiq ibn al-Walid from al-Mu‘alla ibn Khunays who has said the following. “Abu ‘Abdallah (a. s.) said, “Humayda is clean of uncleanliness like purified gold. The angels continuously guarded her until she reach me due to Allah’s regards for me and the possessor of Leadership with Divine Authority after me.”

ضعيف على المشهور

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2756

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَبِي قَتَادَةَ الْقُمِّيِّ عَنْ أَبِي خَالِدٍ الزُّبَالِيِّ قَالَ لَمَّا أُقْدِمَ بِأَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) عَلَى الْمَهْدِيِّ الْقُدْمَةَ الاولَى نَزَلَ زُبَالَةَ فَكُنْتُ أُحَدِّثُهُ فَرَآنِي مَغْمُوماً فَقَالَ لِي يَا أَبَا خَالِدٍ مَا لِي أَرَاكَ مَغْمُوماً فَقُلْتُ وَكَيْفَ لا أَغْتَمُّ وَأَنْتَ تُحْمَلُ إِلَى هَذِهِ الطَّاغِيَةِ وَلا أَدْرِي مَا يُحْدِثُ فِيكَ فَقَالَ لَيْسَ عَلَيَّ بَأْسٌ إِذَا كَانَ شَهْرُ كَذَا وَكَذَا وَيَوْمُ كَذَا فَوَافِنِي فِي أَوَّلِ الْمِيلِ فَمَا كَانَ لِي هَمٌّ إِلا إِحْصَاءَ الشُّهُورِ وَالايَّامِ حَتَّى كَانَ ذَلِكَ الْيَوْمُ فَوَافَيْتُ الْمِيلَ فَمَا زِلْتُ عِنْدَهُ حَتَّى كَادَتِ الشَّمْسُ أَنْ تَغِيبَ وَوَسْوَسَ الشَّيْطَانُ فِي صَدْرِي وَتَخَوَّفْتُ أَنْ أَشُكَّ فِيمَا قَالَ فَبَيْنَا أَنَا كَذَلِكَ إِذَا نَظَرْتُ إِلَى سَوَادٍ قَدْ أَقْبَلَ مِنْ نَاحِيَةِ الْعِرَاقِ فَاسْتَقْبَلْتُهُمْ فَإِذَا أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَمَامَ الْقِطَارِ عَلَى بَغْلَةٍ فَقَالَ إِيهٍ يَا أَبَا خَالِدٍ قُلْتُ لَبَّيْكَ يَا ابْنَ رَسُولِ الله فَقَالَ لا تَشُكَّنَّ وَدَّ الشَّيْطَانُ أَنَّكَ شَكَكْتَ فَقُلْتُ الْحَمْدُ لله الَّذِي خَلَّصَكَ مِنْهُمْ فَقَالَ إِنَّ لِي إِلَيْهِمْ عَوْدَةً لا أَتَخَلَّصُ مِنْهُمْ.

3. A number of our people has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim from his father all from abu Qatada al-Qummi from Ali ibn Khalid al-Zabali who has said the following “When abu al-Hassan Musa (a. s.) was brought before al-Mahdi the first time he was accommodated in Zabala and I talked to him. He found me depressed and asked, “O abu Khalid, why is it that I see you are depressed?” I said, “How can I be not depressed when you are being take to this transgressor and I do not know wha will happen to you.” He said, “I will be alright. In so and so month and day come to me on one mile’s distance.” I then had no worries but count the months and days pass by until that particular day. I then went up to a mile’s distance and spent the day there until it was almost sun set. Suddenly, Satan caused temptations to my heart and I was afraid to doubt in what he had said. At this point I saw figures coming from the direction of Iraq. I went to meet them and abu al-Hassan (a. s.) was in front of them on a mule. He said, “Is it you O abu Khalid” I said, “Yes, grand son of the Messenger of Allah.” He said, “ Do not doubt; Satan loved that you had doubts.” I then said, “Thanks to Allah Who saved you from them.” He said, “I will have a return to them in which I will not find any safety.”

مجهول بالزبالي ويمكن أن يعد حسن ا

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2757

4ـ أَحْمَدُ بْنُ مِهْرَانَ وَعَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) إِذْ أَتَاهُ رَجُلٌ نَصْرَانِيٌّ وَنَحْنُ مَعَهُ بِالْعُرَيْضِ فَقَالَ لَهُ النَّصْرَانِيُّ أَتَيْتُكَ مِنْ بَلَدٍ بَعِيدٍ وَسَفَرٍ شَاقٍّ وَسَأَلْتُ رَبِّي مُنْذُ ثَلاثِينَ سَنَةً أَنْ يُرْشِدَنِي إِلَى خَيْرِ الادْيَانِ وَإِلَى خَيْرِ الْعِبَادِ وَأَعْلَمِهِمْ وَأَتَانِي آتٍ فِي النَّوْمِ فَوَصَفَ لِي رَجُلاً بِعُلْيَا دِمَشْقَ فَانْطَلَقْتُ حَتَّى أَتَيْتُهُ فَكَلَّمْتُهُ فَقَالَ أَنَا أَعْلَمُ أَهْلِ دِينِي وَغَيْرِي أَعْلَمُ مِنِّي فَقُلْتُ أَرْشِدْنِي إِلَى مَنْ هُوَ أَعْلَمُ مِنْكَ فَإِنِّي لا أَسْتَعْظِمُ السَّفَرَ وَلا تَبْعُدُ عَلَيَّ الشُّقَّةُ وَلَقَدْ قَرَأْتُ الانْجِيلَ كُلَّهَا وَمَزَامِيرَ دَاوُدَ وَقَرَأْتُ أَرْبَعَةَ أَسْفَارٍ مِنَ التَّوْرَاةِ وَقَرَأْتُ ظَاهِرَ الْقُرْآنِ حَتَّى اسْتَوْعَبْتُهُ كُلَّهُ فَقَالَ لِيَ الْعَالِمُ إِنْ كُنْتَ تُرِيدُ عِلْمَ النَّصْرَانِيَّةِ فَأَنَا أَعْلَمُ الْعَرَبِ وَالْعَجَمِ بِهَا وَإِنْ كُنْتَ تُرِيدُ عِلْمَ الْيَهُودِ فَبَاطِي بْنُ شُرَحْبِيلَ السَّامِرِيُّ أَعْلَمُ النَّاسِ بِهَا الْيَوْمَ وَإِنْ كُنْتَ تُرِيدُ عِلْمَ الاسْلامِ وَعِلْمَ التَّوْرَاةِ وَعِلْمَ الانْجِيلِ وَعِلْمَ الزَّبُورِ وَكِتَابَ هُودٍ وَكُلَّ مَا أُنْزِلَ عَلَى نَبِيٍّ مِنَ الانْبِيَاءِ فِي دَهْرِكَ وَدَهْرِ غَيْرِكَ وَمَا أُنْزِلَ مِنَ السَّمَاءِ مِنْ خَبَرٍ فَعَلِمَهُ أَحَدٌ أَوْ لَمْ يَعْلَمْ بِهِ أَحَدٌ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ وَشِفَاءٌ لِلْعَالَمِينَ وَرَوْحٌ لِمَنِ اسْتَرْوَحَ إِلَيْهِ وَبَصِيرَةٌ لِمَنْ أَرَادَ الله بِهِ خَيْراً وَأَنِسَ إِلَى الْحَقِّ فَأُرْشِدُكَ إِلَيْهِ فَأْتِهِ وَلَوْ مَشْياً عَلَى رِجْلَيْكَ فَإِنْ لَمْ تَقْدِرْ فَحَبْواً عَلَى رُكْبَتَيْكَ فَإِنْ لَمْ تَقْدِرْ فَزَحْفاً عَلَى اسْتِكَ فَإِنْ لَمْ تَقْدِرْ فَعَلَى وَجْهِكَ فَقُلْتُ لا بَلْ أَنَا أَقْدِرُ عَلَى الْمَسِيرِ فِي الْبَدَنِ وَالْمَالِ قَالَ فَانْطَلِقْ مِنْ فَوْرِكَ حَتَّى تَأْتِيَ يَثْرِبَ فَقُلْتُ لا أَعْرِفُ يَثْرِبَ قَالَ فَانْطَلِقْ حَتَّى تَأْتِيَ مَدِينَةَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي بُعِثَ فِي الْعَرَبِ وَهُوَ النَّبِيُّ الْعَرَبِيُّ الْهَاشِمِيُّ فَإِذَا دَخَلْتَهَا فَسَلْ عَنْ بَنِي غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ وَهُوَ عِنْدَ بَابِ مَسْجِدِهَا وَأَظْهِرْ بِزَّةَ النَّصْرَانِيَّةِ وَحِلْيَتَهَا فَإِنَّ وَالِيَهَا يَتَشَدَّدُ عَلَيْهِمْ وَالْخَلِيفَةُ أَشَدُّ ثُمَّ تَسْأَلُ عَنْ بَنِي عَمْرِو بْنِ مَبْذُولٍ وَهُوَ بِبَقِيعِ الزُّبَيْرِ ثُمَّ تَسْأَلُ عَنْ مُوسَى بْنِ جَعْفَرٍ وَأَيْنَ مَنْزِلُهُ وَأَيْنَ هُوَ مُسَافِرٌ أَمْ حَاضِرٌ فَإِنْ كَانَ مُسَافِراً فَالْحَقْهُ فَإِنَّ سَفَرَهُ أَقْرَبُ مِمَّا ضَرَبْتَ إِلَيْهِ. ” ثُمَّ أَعْلِمْهُ أَنَّ مَطْرَانَ عُلْيَا الْغُوطَةِ غُوطَةِ دِمَشْقَ هُوَ الَّذِي أَرْشَدَنِي إِلَيْكَ وَهُوَ يُقْرِئُكَ السَّلامَ كَثِيراً وَيَقُولُ لَكَ إِنِّي لاكْثِرُ مُنَاجَاةَ رَبِّي أَنْ يَجْعَلَ إِسْلامِي عَلَى يَدَيْكَ فَقَصَّ هَذِهِ الْقِصَّةَ وَهُوَ قَائِمٌ مُعْتَمِدٌ عَلَى عَصَاهُ ثُمَّ قَالَ إِنْ أَذِنْتَ لِي يَا سَيِّدِي كَفَّرْتُ لَكَ وَجَلَسْتُ فَقَالَ آذَنُ لَكَ أَنْ تَجْلِسَ وَلا آذَنُ لَكَ أَنْ تُكَفِّرَ فَجَلَسَ ثُمَّ أَلْقَى عَنْهُ بُرْنُسَهُ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ تَأْذَنُ لِي فِي الْكَلامِ قَالَ نَعَمْ مَا جِئْتَ إِلا لَهُ فَقَالَ لَهُ النَّصْرَانِيُّ ارْدُدْ عَلَى صَاحِبِي السَّلامَ أَ وَمَا تَرُدُّ السَّلامَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) عَلَى صَاحِبِكَ إِنْ هَدَاهُ الله فَأَمَّا التَّسْلِيمُ فَذَاكَ إِذَا صَارَ فِي دِينِنَا فَقَالَ النَّصْرَانِيُّ إِنِّي أَسْأَلُكَ أَصْلَحَكَ الله قَالَ سَلْ قَالَ أَخْبِرْنِي عَنْ كِتَابِ الله تَعَالَى الَّذِي أُنْزِلَ عَلَى مُحَمَّدٍ وَنَطَقَ بِهِ ثُمَّ وَصَفَهُ بِمَا وَصَفَهُ بِهِ فَقَالَ حم. وَالْكِتابِ الْمُبِينِ. إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ. فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ مَا تَفْسِيرُهَا فِي الْبَاطِنِ فَقَالَ أَمَّا حم فَهُوَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ فِي كِتَابِ هُودٍ الَّذِي أُنْزِلَ عَلَيْهِ وَهُوَ مَنْقُوصُ الْحُرُوفِ وَأَمَّا الْكِتابِ الْمُبِينِ فَهُوَ أَمِيرُ الْمُؤْمِنِينَ علي (عَلَيْهِ السَّلام) وَأَمَّا اللَّيْلَةُ فَفَاطِمَةُ (عليها السلام) وَأَمَّا قَوْلُهُ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ يَقُولُ يَخْرُجُ مِنْهَا خَيْرٌ كَثِيرٌ فَرَجُلٌ حَكِيمٌ وَرَجُلٌ حَكِيمٌ وَرَجُلٌ حَكِيمٌ فَقَالَ الرَّجُلُ صِفْ لِيَ الاوَّلَ وَالاخِرَ مِنْ هَؤُلاءِ الرِّجَالِ فَقَالَ إِنَّ الصِّفَاتِ تَشْتَبِهُ وَلَكِنَّ الثَّالِثَ مِنَ الْقَوْمِ أَصِفُ لَكَ مَا يَخْرُجُ مِنْ نَسْلِهِ وَإِنَّهُ عِنْدَكُمْ لَفِي الْكُتُبِ الَّتِي نَزَلَتْ عَلَيْكُمْ إِنْ لَمْ تُغَيِّرُوا وَتُحَرِّفُوا وَتُكَفِّرُوا وَقَدِيماً مَا فَعَلْتُمْ قَالَ لَهُ النَّصْرَانِيُّ إِنِّي لا أَسْتُرُ عَنْكَ مَا عَلِمْتُ وَلا أُكَذِّبُكَ وَأَنْتَ تَعْلَمُ مَا أَقُولُ فِي صِدْقِ مَا أَقُولُ وَكَذِبِهِ وَالله لَقَدْ أَعْطَاكَ الله مِنْ فَضْلِهِ وَقَسَمَ عَلَيْكَ مِنْ نِعَمِهِ مَا لا يَخْطُرُهُ الْخَاطِرُونَ وَلا يَسْتُرُهُ السَّاتِرُونَ وَلا يُكَذِّبُ فِيهِ مَنْ كَذَّبَ فَقَوْلِي لَكَ فِي ذَلِكَ الْحَقُّ كَمَا ذَكَرْتُ فَهُوَ كَمَا ذَكَرْتُ فَقَالَ لَهُ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أُعَجِّلُكَ أَيْضاً خَبَراً لا يَعْرِفُهُ إِلا قَلِيلٌ مِمَّنْ قَرَأَ الْكُتُبَ أَخْبِرْنِي مَا اسْمُ أُمِّ مَرْيَمَ وَأَيُّ يَوْمٍ نُفِخَتْ فِيهِ مَرْيَمُ وَلِكَمْ مِنْ سَاعَةٍ مِنَ النَّهَارِ وَأَيُّ يَوْمٍ وَضَعَتْ مَرْيَمُ فِيهِ عِيسَى (عَلَيْهِ السَّلام) وَلِكَمْ مِنْ سَاعَةٍ مِنَ النَّهَارِ فَقَالَ النَّصْرَانِيُّ لا أَدْرِي فَقَالَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَمَّا أُمُّ مَرْيَمَ فَاسْمُهَا مَرْثَا وَهِيَ وَهِيبَةُ بِالْعَرَبِيَّةِ وَأَمَّا. الْيَوْمُ الَّذِي حَمَلَتْ فِيهِ مَرْيَمُ فَهُوَ يَوْمُ الْجُمُعَةِ لِلزَّوَالِ وَهُوَ الْيَوْمُ الَّذِي هَبَطَ فِيهِ الرُّوحُ الامِينُ وَلَيْسَ لِلْمُسْلِمِينَ عِيدٌ كَانَ أَوْلَى مِنْهُ عَظَّمَهُ الله تَبَارَكَ وَتَعَالَى وَعَظَّمَهُ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَمَرَ أَنْ يَجْعَلَهُ عِيداً فَهُوَ يَوْمُ الْجُمُعَةِ وَأَمَّا الْيَوْمُ الَّذِي وَلَدَتْ فِيهِ مَرْيَمُ فَهُوَ يَوْمُ الثَّلاثَاءِ لارْبَعِ سَاعَاتٍ وَنِصْفٍ مِنَ النَّهَارِ وَالنَّهَرُ الَّذِي وَلَدَتْ عَلَيْهِ مَرْيَمُ عِيسَى (عَلَيْهِ السَّلام) هَلْ تَعْرِفُهُ قَالَ لا قَالَ هُوَ الْفُرَاتُ وَعَلَيْهِ شَجَرُ النَّخْلِ وَالْكَرْمِ وَلَيْسَ يُسَاوَى بِالْفُرَاتِ شَيْ‏ءٌ لِلْكُرُومِ وَالنَّخِيلِ فَأَمَّا الْيَوْمُ الَّذِي حَجَبَتْ فِيهِ لِسَانَهَا وَنَادَى قَيْدُوسُ وُلْدَهُ وَأَشْيَاعَهُ فَأَعَانُوهُ وَأَخْرَجُوا آلَ عِمْرَانَ لِيَنْظُرُوا إِلَى مَرْيَمَ فَقَالُوا لَهَا مَا قَصَّ الله عَلَيْكَ فِي كِتَابِهِ وَعَلَيْنَا فِي كِتَابِهِ فَهَلْ فَهِمْتَهُ قَالَ نَعَمْ وَقَرَأْتُهُ الْيَوْمَ الاحْدَثَ قَالَ إِذَنْ لا تَقُومَ مِنْ مَجْلِسِكَ حَتَّى يَهْدِيَكَ الله قَالَ النَّصْرَانِيُّ مَا كَانَ اسْمُ أُمِّي بِالسُّرْيَانِيَّةِ وَبِالْعَرَبِيَّةِ فَقَالَ كَانَ اسْمُ أُمِّكَ بِالسُّرْيَانِيَّةِ عَنْقَالِيَةَ وَعُنْقُورَةَ كَانَ اسْمُ جَدَّتِكَ لابِيكَ وَأَمَّا اسْمُ أُمِّكَ بِالْعَرَبِيَّةِ فَهُوَ مَيَّةُ وَأَمَّا اسْمُ أَبِيكَ فَعَبْدُ الْمَسِيحِ وَهُوَ عَبْدُ الله بِالْعَرَبِيَّةِ وَلَيْسَ لِلْمَسِيحِ عَبْدٌ قَالَ صَدَقْتَ وَبَرِرْتَ فَمَا كَانَ اسْمُ جَدِّي قَالَ كَانَ اسْمُ جَدِّكَ جَبْرَئِيلَ وَهُوَ عَبْدُ الرَّحْمَنِ سَمَّيْتُهُ فِي مَجْلِسِي هَذَا قَالَ أَمَا إِنَّهُ كَانَ مُسْلِماً قَالَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) نَعَمْ وَقُتِلَ شَهِيداً دَخَلَتْ عَلَيْهِ أَجْنَادٌ فَقَتَلُوهُ فِي مَنْزِلِهِ غِيلَةً وَالاجْنَادُ مِنْ أَهْلِ الشَّامِ قَالَ فَمَا كَانَ اسْمِي قَبْلَ كُنْيَتِي قَالَ كَانَ اسْمُكَ عَبْدَ الصَّلِيبِ قَالَ فَمَا تُسَمِّينِي قَالَ أُسَمِّيكَ عَبْدَ الله قَالَ فَإِنِّي آمَنْتُ بِالله الْعَظِيمِ وَشَهِدْتُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ فَرْداً صَمَداً لَيْسَ كَمَا تَصِفُهُ النَّصَارَى وَلَيْسَ كَمَا تَصِفُهُ الْيَهُودُ وَلا جِنْسٌ مِنْ أَجْنَاسِ الشِّرْكِ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ أَرْسَلَهُ بِالْحَقِّ فَأَبَانَ بِهِ لاهْلِهِ وَعَمِيَ الْمُبْطِلُونَ وَأَنَّهُ كَانَ رَسُولَ الله إِلَى النَّاسِ كَافَّةً إِلَى الاحْمَرِ وَالاسْوَدِ كُلٌّ فِيهِ مُشْتَرِكٌ فَأَبْصَرَ مَنْ أَبْصَرَ وَاهْتَدَى مَنِ اهْتَدَى وَعَمِيَ الْمُبْطِلُونَ وَضَلَّ عَنْهُمْ مَا كَانُوا يَدْعُونَ وَأَشْهَدُ أَنَّ وَلِيَّهُ نَطَقَ بِحِكْمَتِهِ وَأَنَّ مَنْ كَانَ قَبْلَهُ مِنَ الانْبِيَاءِ نَطَقُوا بِالْحِكْمَةِ الْبَالِغَةِ وَتَوَازَرُوا عَلَى الطَّاعَةِ لله وَفَارَقُوا الْبَاطِلَ وَأَهْلَهُ وَالرِّجْسَ وَأَهْلَهُ وَهَجَرُوا سَبِيلَ الضَّلالَةِ وَنَصَرَهُمُ الله بِالطَّاعَةِ لَهُ وَعَصَمَهُمْ مِنَ الْمَعْصِيَةِ فَهُمْ لله أَوْلِيَاءُ وَلِلدِّينِ أَنْصَارٌ يَحُثُّونَ عَلَى الْخَيْرِ وَيَأْمُرُونَ بِهِ آمَنْتُ بِالصَّغِيرِ مِنْهُمْ وَالْكَبِيرِ وَمَنْ ذَكَرْتُ مِنْهُمْ وَمَنْ لَمْ أَذْكُرْ وَآمَنْتُ بِالله تَبَارَكَ وَتَعَالَى رَبِّ الْعَالَمِينَ ثُمَّ قَطَعَ زُنَّارَهُ وَقَطَعَ صَلِيباً كَانَ فِي عُنُقِهِ مِنْ ذَهَبٍ ثُمَّ قَالَ مُرْنِي حَتَّى أَضَعَ صَدَقَتِي حَيْثُ تَأْمُرُنِي فَقَالَ هَاهُنَا أَخٌ لَكَ كَانَ عَلَى مِثْلِ دِينِكَ وَهُوَ رَجُلٌ مِنْ قَوْمِكَ مِنْ قَيْسِ بْنِ ثَعْلَبَةَ وَهُوَ فِي نِعْمَةٍ كَنِعْمَتِكَ فَتَوَاسَيَا وَتَجَاوَرَا وَلَسْتُ أَدَعُ أَنْ أُورِدَ عَلَيْكُمَا حَقَّكُمَا فِي الاسْلامِ فَقَالَ وَالله أَصْلَحَكَ الله إِنِّي لَغَنِيٌّ وَلَقَدْ تَرَكْتُ ثَلاثَمِائَةِ طَرُوقٍ بَيْنَ فَرَسٍ وَفَرَسَةٍ وَتَرَكْتُ أَلْفَ بَعِيرٍ فَحَقُّكَ فِيهَا أَوْفَرُ مِنْ حَقِّي فَقَالَ لَهُ أَنْتَ مَوْلَى الله وَرَسُولِهِ وَأَنْتَ فِي حَدِّ نَسَبِكَ عَلَى حَالِكَ فَحَسُنَ إِسْلامُهُ وَتَزَوَّجَ امْرَأَةً مِنْ بَنِي فِهْرٍ وَأَصْدَقَهَا أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) خَمْسِينَ دِينَاراً مِنْ صَدَقَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَأَخْدَمَهُ وَبَوَّأَهُ وَأَقَامَ حَتَّى أُخْرِجَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَمَاتَ بَعْدَ مَخْرَجِهِ بِثَمَانٍ وَعِشْرِينَ لَيْلَةً.

4. Ahmad ibn Mihran and Ali ibn Ibrahim all have narrated from Muhammad ibn Ali from al-Hassan ibn Rashid from Ya’qub ibn Ja‘far who has said the following “I was in the presence of abu al-Hassan Musa (a. s.) that a Christian man came to see him. At this time we were with him in al-‘Urayd. The Christian man said, “I have come to you from a far away place after a difficult journey. I have been praying to my Lord for thirty years to guide me to the best of the religions and to the best of the servants (of Allah) and the most knowledgeable among them. I saw a person in my dream who described to me a man who lived in ‘Ulya’ (upper) of Damascus. I went to see that man and I talked to him. He said , “I am the most knowledgeable one among the people who follow my religion but other than me is more knowledgeable than me I then asked him to guide me to the one who is more knowledgeable than him because I like traveling and I can endure difficulties. I have read the whole Gospel, the Psalms of David and the four parts of Torah. I have read the apparent text of the whole Quran. The scholar then said to me, “ If you would like Christianity I am the most knowledgeable person in it among the Arab and none Arab people. If you would like the knowledge of Judaism then Bati ibn Shurahbil al-Samari is the most knowledgeable person in that religion today. However, you may like to learn the knowledge of Islam, the knowledge of Torah, the knowledge of the Gospel, the knowledge of Psalms, the book of Hud and all that is revealed to any of the prophets in your time or in the times of the others. You may like to learn all that has come from the heavens in the form of information. People may have learned or not learned such information. In such information there is the explanation for everything, the cure for the worlds, the spirit for those who wish to have comfort, understanding in what Allah has willed to be for their good and seek intimacy with the truth. I can guide you to a person who can teach you all such things). Go to him even if you would have to walk to him on foot. If would not be able to walk then you must crawl to him on your knees. If you would be able to do that also then you must drag yourself on your hips. If you would be able to reach him that way you must move to him on your face.” I then said, “ No, none of these is necessary. I can walk to him. Physically I am capable and financially I am capable.” He then said, “Go on to him without any delay until you will reach Yathrib.” I said, “I do not know where Yathrib is?” He said, “Go until you reach Madina of the Holy Prophet (s. a.) who was raised among the Arabs. He was a prophet from the Arabs, from the tribe of al-Hashim. When you will arrive there ask for banu Ghanam ibn Malik ibn al-Najjar who is near the door of the Mosque in that city. Show your self to him in the Christian dress because their governor is strict on them and the caliph is even stricter on them. Thereafter ask for the tribe of banu ‘Amr ibn Mabdhul that is in the area of al-Zubayr. Then ask for Musa ibn Ja‘far and his house and that where he himself is that is he on a journey or at home. If he would be on a journey then you must reach him because his destination is shorter than the distance you have to travel. When you will meet him say that the chief monk of al-Ghuta, Ghuta of Damascus guided me to you. That he asked me to convey his great deal greetings of peace to you and has said to you the following. “I pray to my Lord very often to make my Islam take form in your hands.” The Christian man told this story of his dream while he was standing and supporting himself with his staff. Then he said, my master, if you would grant me permission I would like to fold my hands before you and sit down.” He said, “I you have my permission to sit down but I will not give permission to fold your hands before me” He sat down and removed his hat and said, “May Allah take my soul in service for your cause, will you grant me permission to speak?” The Imam (a. s.) said, “Yes, you have come just for it.” The Christian man said, “Return the greetings to my friend. Do you not return the greetings of peace?” Abu al-Hassan (a. s.) said, “The answer to your friend is that he must accept Islam. The greeting of peace will be returned when he will accept our religion.” The Christian man then said, “I like to ask you questions, may Allah grant you well being.” The Imam (a. s.) said, “Ask your questions.” He said, “Tell me about the book that Allah, the Most Holy, the Most High, has revealed to Muhammad that he read to people and introduced it to them the way he did. And said, “Ha. Mim (44:1). I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind (44:3). On this night, every absolute command coming from Us becomes distinguishable.” (44:4) What is its intrinsic interpretation and meaning?” The Imam (a. s.) said, “Ha Mim stands for Muhammad (s. a.) who is mentioned in the book of Hud which was revealed to him and its letters are shortened. The ‘illustrious book’ stands for Amir al-Mu’minin Ali (a. s.) The blessed night stands for Fatima (a. s.).”. . absolute command coming from Us becomes distinguishable.” (44:4) It means that in that night there comes a great deal of good. There is the man of wisdom, the man of wisdom and the man of wisdom. (a reference to the first three Imams from the descendants of Fatima (a. s.)” The man then said, “Describe to me the first and last of these men.” The Imam (a. s.) said, “Qualities are similar. However I will describe the third of these people and his descendants and he is mentioned in your books revealed to you. If you have not altered and changed and reject them as you have been doing so for a long time.” The Christian man said, “I will not hide from you what I know and will not lie to you and you already know what I will say is true and what is false. By Allah, He has granted you through His grace so much distinction and has given the opportunity through His bounties so much that people can not even think how much they are? No one can hide them and falsify them even those who reject (the truth). My words in the matter are true as I mentioned and it is as such that I said.” Abu Ibrahim then said to him, “I can tell you a news that only very few people who read books know.” Tell me what was the name of the mother of Mary and when the spirit was blown in Mary and in which hour of the day? What was the date when Jesus was born and during which hour of the day?” The Christian man said, “I do not know.” Abu Ibrahim then said, “The name of the mother of Mary was Martha and ‘Wahayba’ in Arabic. The day Mary conceived with Jesus was a Friday at noontime. It was the day in which the trusted spirit descended and among the Muslims there is no holiday of greater preference than this. Allah, the Most Holy, the Most High, has advanced it with greatness and Muhammad (s. a) has venerated it with greatness. He commanded it to be observed as a holiday, thus, it is the day of congregation. The day in which Mary was born was a Tuesday four and a half hour before noon. Do you know the river on the side of which Mary gave birth to Jesus?” The Christian man said, “No, I do not know it.” The Imam (a. s.) said, “It was Euphrates that has palm trees and vineyards on its banks. No other place is like Euphrates for vineyards and palm trees. Have you noticed the day in which her tongue was curtained in speaking and Qaydus (the king of Israel) called his sons and subjects for support to take the family of ‘Imran out and look at Mary? They said to her, “What has Allah told you in His book and against us in His book?” The Christian man said, “Yes, I have read about the day of suffering.” The Imam (a. s.) then said, “Therefore, you will not rise from this meeting before Allah will grant you the right guidance.” The Christian man asked, “What was the name of my mother in Asyrian language and in Arabic.” The Imam (a. s.) said, “In Asyrian it was ‘Anqalia. ‘Unqura was the name of your grandmother from your father’s side. The name of your mother in Arabic was Mayyata. The name of your father was ‘Abd al-Masih and it is ‘Abdallah in Arabic. Al-Masih (Messiah) did not have any servant.” The Christian man said, “You have spoken the truth and did a good deed. Would you tell me what the name of my grandfather was?” The Imam (a. s.) said, “The name of your grandfather was Gibrael and I call him ‘Abd al-Rahman in this our meeting.” The Christian man asked, “Was he a Muslim?” Abu Ibrahim (a. s.) said, “Yes, he was a Muslim and he was martyred. Soldiers attacked him and murdered him in his home senselessly and the soldiers were from the people of Damascus.” The Christian man asked, “What was my name before my Kunya (such as ‘abu’ so and so or ‘ibn’ so and so)?” The Imam (a. s.) said, “It was ‘Abd al-Salib.” The Christian man asked, “What name would you like to give me?” The Imam (a. s.) said, “I will call you ‘Abdallah.” The Christian man said, “I then declare my faith in Allah the great and testify that there is no lord besides Allah Who is One and no one is His partner. He is One, Self-sufficient. He is not like what the Christians describe Him. He is not like what the Jews describe Him. He is not a genus of the categories of polytheism. I testify that Muhammad is His servant and His Messenger. He has sent him with all truth. He has manifested the truth to the people of truth and has turned the people of falsehood blind. That Muhammad is the Messenger of Allah to all mankind, red and black all alike. Thus, those who have understanding have understood and those who sought guidance have received guidance. The people of falsehood have turned blind and have lost what they were calling. I testify that His representative His Wali (the Leader with Divine Authority) have spoken with His wisdom. That all the prophets before him had spoken with pure wisdom, supported each other in obedience to Allah and stayed away from falsehood and the people of falsehood and filth and the people of filth. That they kept aloof from error and that Allah supported them through obedience to Him and kept them infallible and sinless. Thus, they were the Awliya’ of Allah, possessing Divine Authority and the protectors of religion. They encouraged others to do good and commanded them to do so. I declare my faith in the small ones among them and greater ones among them, those of them whom I have mentioned as well as those that I have not mentioned. I declare my faith in Allah, the Most Holy, the Most High, the Lord of the worlds” He then cut off his necktie and the cross that was made of gold and hanged from his neck. He then said, “Command me as you would wish as to who must I pay charities due on me.’ The Imam (a. s.) said, “There is one of your brethren in religion and he is of your own people, from Qays ibn al-Tha‘laba and is doing well financially like your self. You must cooperate with each other and be lenient to each other and I will not allow that your rights in Islam be ignored.” He then said, “By Allah,-may Allah grant you well being- I am doing very well financially. In my town I have three hundred horses male and female and a thousand camels. Your rights in them is more than mine.” The Imam (a. s.) said, “You are the slave of Allah and His Messenger and your lineage is natural.” He improved himself in Islam and married a lady from the tribe of Fihr. Abu Ibrahim (a. s.) paid her dowry (marriage gift) which was fifty Dinars from the charities of Ali ibn abu Talib (a. s.). He hired for him a servant and provided him accommodation until abu Ibrahim (a. s.) was taken (to Baghdad). Thereafter he died only after twenty eight days.”

ضعيف على المشهور

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2758

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ وَأَحْمَدُ بْنُ مِهْرَانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ كُنْتُ عِنْدَ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَأَتَاهُ رَجُلٌ مِنْ أَهْلِ نَجْرَانَ الْيَمَنِ مِنَ الرُّهْبَانِ وَمَعَهُ رَاهِبَةٌ فَاسْتَأْذَنَ لَهُمَا الْفَضْلُ بْنُ سَوَّارٍ فَقَالَ لَهُ إِذَا كَانَ غَداً فَأْتِ بِهِمَا عِنْدَ بِئْرِ أُمِّ خَيْرٍ قَالَ فَوَافَيْنَا مِنَ الْغَدِ فَوَجَدْنَا الْقَوْمَ قَدْ وَافَوْا فَأَمَرَ بِخَصَفَةِ بَوَارِيَّ ثُمَّ جَلَسَ وَجَلَسُوا فَبَدَأَتِ الرَّاهِبَةُ بِالْمَسَائِلِ فَسَأَلَتْ عَنْ مَسَائِلَ كَثِيرَةٍ كُلُّ ذَلِكَ يُجِيبُهَا وَسَأَلَهَا أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) عَنْ أَشْيَاءَ لَمْ يَكُنْ عِنْدَهَا فِيهِ شَيْ‏ءٌ ثُمَّ أَسْلَمَتْ ثُمَّ أَقْبَلَ الرَّاهِبُ يَسْأَلُهُ فَكَانَ يُجِيبُهُ فِي كُلِّ مَا يَسْأَلُهُ فَقَالَ الرَّاهِبُ قَدْ كُنْتُ قَوِيّاً عَلَى دِينِي وَمَا خَلَّفْتُ أَحَداً مِنَ النَّصَارَى فِي الارْضِ يَبْلُغُ مَبْلَغِي فِي الْعِلْمِ وَلَقَدْ سَمِعْتُ بِرَجُلٍ فِي الْهِنْدِ إِذَا شَاءَ حَجَّ إِلَى بَيْتِ الْمَقْدِسِ فِي يَوْمٍ وَلَيْلَةٍ ثُمَّ يَرْجِعُ إِلَى مَنْزِلِهِ بِأَرْضِ الْهِنْدِ فَسَأَلْتُ عَنْهُ بِأَيِّ أَرْضٍ هُوَ فَقِيلَ لِي إِنَّهُ بِسُبْذَانَ وَسَأَلْتُ الَّذِي أَخْبَرَنِي فَقَالَ هُوَ عَلِمَ الاسْمَ الَّذِي ظَفِرَ بِهِ آصَفُ صَاحِبُ سُلَيْمَانَ لَمَّا أَتَى بِعَرْشِ سَبَإٍ وَهُوَ الَّذِي ذَكَرَهُ الله لَكُمْ فِي كِتَابِكُمْ وَلَنَا مَعْشَرَ الادْيَانِ فِي كُتُبِنَا فَقَالَ لَهُ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَكَمْ لله مِنِ اسْمٍ لا يُرَدُّ فَقَالَ الرَّاهِبُ الاسْمَاءُ كَثِيرَةٌ فَأَمَّا الْمَحْتُومُ مِنْهَا الَّذِي لا يُرَدُّ سَائِلُهُ فَسَبْعَةٌ فَقَالَ لَهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَأَخْبِرْنِي عَمَّا تَحْفَظُ مِنْهَا قَالَ الرَّاهِبُ لا وَالله الَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى وَجَعَلَ عِيسَى عِبْرَةً لِلْعَالَمِينَ وَفِتْنَةً لِشُكْرِ أُولِي الالْبَابِ وَجَعَلَ مُحَمَّداً بَرَكَةً وَرَحْمَةً وَجَعَلَ عَلِيّاً (عَلَيْهِ السَّلام) عِبْرَةً وَبَصِيرَةً وَجَعَلَ الاوْصِيَاءَ مِنْ نَسْلِهِ وَنَسْلِ مُحَمَّدٍ مَا أَدْرِي وَلَوْ دَرَيْتُ مَا احْتَجْتُ فِيهِ إِلَى كَلامِكَ وَلا جِئْتُكَ وَلا سَأَلْتُكَ فَقَالَ لَهُ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) عُدْ إِلَى حَدِيثِ الْهِنْدِيِّ فَقَالَ لَهُ الرَّاهِبُ سَمِعْتُ بِهَذِهِ الاسْمَاءِ وَلا أَدْرِي مَا بِطَانَتُهَا وَلا شَرَائِحُهَا وَلا أَدْرِي مَا هِيَ وَلا كَيْفَ هِيَ وَلا بِدُعَائِهَا فَانْطَلَقْتُ حَتَّى قَدِمْتُ سُبْذَانَ الْهِنْدِ فَسَأَلْتُ عَنِ الرَّجُلِ فَقِيلَ لِي إِنَّهُ بَنَى دَيْراً فِي جَبَلٍ فَصَارَ لا يَخْرُجُ وَلا يُرَى إِلا فِي كُلِّ سَنَةٍ مَرَّتَيْنِ وَزَعَمَتِ الْهِنْدُ أَنَّ الله فَجَّرَ لَهُ عَيْناً فِي دَيْرِهِ وَزَعَمَتِ الْهِنْدُ أَنَّهُ يُزْرَعُ لَهُ مِنْ غَيْرِ زَرْعٍ يُلْقِيهِ وَيُحْرَثُ لَهُ مِنْ غَيْرِ حَرْثٍ يَعْمَلُهُ فَانْتَهَيْتُ إِلَى بَابِهِ فَأَقَمْتُ ثَلاثاً لا أَدُقُّ الْبَابَ وَلا أُعَالِجُ الْبَابَ فَلَمَّا كَانَ الْيَوْمُ الرَّابِعُ فَتَحَ الله الْبَابَ وَجَاءَتْ بَقَرَةٌ عَلَيْهَا حَطَبٌ تَجُرُّ ضَرْعَهَا يَكَادُ يَخْرُجُ مَا فِي ضَرْعِهَا مِنَ اللَّبَنِ فَدَفَعَتِ الْبَابَ فَانْفَتَحَ فَتَبِعْتُهَا وَدَخَلْتُ فَوَجَدْتُ الرَّجُلَ قَائِماً يَنْظُرُ إِلَى السَّمَاءِ فَيَبْكِي وَيَنْظُرُ إِلَى الارْضِ فَيَبْكِي وَيَنْظُرُ إِلَى الْجِبَالِ فَيَبْكِي فَقُلْتُ سُبْحَانَ الله مَا أَقَلَّ ضَرْبَكَ فِي دَهْرِنَا هَذَا فَقَالَ لِي وَالله مَا أَنَا إِلا حَسَنَةٌ مِنْ حَسَنَاتِ رَجُلٍ خَلَّفْتَهُ وَرَاءَ ظَهْرِكَ فَقُلْتُ لَهُ أُخْبِرْتُ أَنَّ عِنْدَكَ اسْماً مِنْ أَسْمَاءِ الله تَبْلُغُ بِهِ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ بَيْتَ الْمَقْدِسِ وَتَرْجِعُ إِلَى بَيْتِكَ فَقَالَ لِي وَهَلْ تَعْرِفُ بَيْتَ الْمَقْدِسِ قُلْتُ لا أَعْرِفُ إِلا بَيْتَ الْمَقْدِسِ الَّذِي بِالشَّامِ قَالَ لَيْسَ بَيْتَ الْمَقْدِسِ وَلَكِنَّهُ الْبَيْتُ الْمُقَدَّسُ وَهُوَ بَيْتُ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْتُ لَهُ أَمَّا مَا سَمِعْتُ بِهِ إِلَى يَوْمِي هَذَا فَهُوَ بَيْتُ الْمَقْدِسِ فَقَالَ لِي تِلْكَ مَحَارِيبُ الانْبِيَاءِ وَإِنَّمَا كَانَ يُقَالُ لَهَا حَظِيرَةُ الْمَحَارِيبِ حَتَّى جَاءَتِ الْفَتْرَةُ الَّتِي كَانَتْ بَيْنَ مُحَمَّدٍ وَعِيسَى (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَرُبَ الْبَلاءُ مِنْ أَهْلِ الشِّرْكِ وَحَلَّتِ النَّقِمَاتُ فِي دُورِ الشَّيَاطِينِ فَحَوَّلُوا وَبَدَّلُوا وَنَقَلُوا تِلْكَ الاسْمَاءَ وَهُوَ قَوْلُ الله تَبَارَكَ وَتَعَالَى الْبَطْنُ لآِلِ مُحَمَّدٍ وَالظَّهْرُ مَثَلٌ إِنْ هِيَ إِلا أَسْماءٌ سَمَّيْتُمُوها أَنْتُمْ وَآباؤُكُمْ ما أَنْزَلَ الله بِها مِنْ سُلْطانٍ فَقُلْتُ لَهُ إِنِّي قَدْ ضَرَبْتُ إِلَيْكَ مِنْ بَلَدٍ بَعِيدٍ تَعَرَّضْتُ إِلَيْكَ بِحَاراً وَغُمُوماً وَهُمُوماً وَخَوْفاً وَأَصْبَحْتُ وَأَمْسَيْتُ مُؤْيَساً أَلا أَكُونَ ظَفِرْتُ بِحَاجَتِي فَقَالَ لِي مَا أَرَى أُمَّكَ حَمَلَتْ بِكَ إِلا وَقَدْ حَضَرَهَا مَلَكٌ كَرِيمٌ وَلا أَعْلَمُ أَنَّ أَبَاكَ حِينَ أَرَادَ الْوُقُوعَ بِأُمِّكَ إِلا وَقَدِ اغْتَسَلَ وَجَاءَهَا عَلَى طُهْرٍ وَلا أَزْعُمُ إِلا أَنَّهُ قَدْ كَانَ دَرَسَ السِّفْرَ الرَّابِعَ مِنْ سَهَرِهِ ذَلِكَ فَخُتِمَ لَهُ بِخَيْرٍ ارْجِعْ مِنْ حَيْثُ جِئْتَ فَانْطَلِقْ حَتَّى تَنْزِلَ. مَدِينَةَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّتِي يُقَالُ لَهَا طَيْبَةُ وَقَدْ كَانَ اسْمُهَا فِي الْجَاهِلِيَّةِ يَثْرِبَ ثُمَّ اعْمِدْ إِلَى مَوْضِعٍ مِنْهَا يُقَالُ لَهُ الْبَقِيعُ ثُمَّ سَلْ عَنْ دَارٍ يُقَالُ لَهَا دَارُ مَرْوَانَ فَانْزِلْهَا وَأَقِمْ ثَلاثاً ثُمَّ سَلْ عَنِ الشَّيْخِ الاسْوَدِ الَّذِي يَكُونُ عَلَى بَابِهَا يَعْمَلُ الْبَوَارِيَّ وَهِيَ فِي بِلادِهِمُ اسْمُهَا الْخَصَفُ فَالْطُفْ بِالشَّيْخِ وَقُلْ لَهُ بَعَثَنِي إِلَيْكَ نَزِيلُكَ الَّذِي كَانَ يَنْزِلُ فِي الزَّاوِيَةِ فِي الْبَيْتِ الَّذِي فِيهِ الْخُشَيْبَاتُ الارْبَعُ ثُمَّ سَلْهُ عَنْ فُلانِ بْنِ فُلانٍ الْفُلانِيِّ وَسَلْهُ أَيْنَ نَادِيهِ وَسَلْهُ أَيُّ سَاعَةٍ يَمُرُّ فِيهَا فَلَيُرِيكَاهُ أَوْ يَصِفُهُ لَكَ فَتَعْرِفُهُ بِالصِّفَةِ وَسَأَصِفُهُ لَكَ قُلْتُ فَإِذَا لَقِيتُهُ فَأَصْنَعُ مَا ذَا قَالَ سَلْهُ عَمَّا كَانَ وَعَمَّا هُوَ كَائِنٌ وَسَلْهُ عَنْ مَعَالِمِ دِينِ مَنْ مَضَى وَمَنْ بَقِيَ فَقَالَ لَهُ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَدْ نَصَحَكَ صَاحِبُكَ الَّذِي لَقِيتَ فَقَالَ الرَّاهِبُ مَا اسْمُهُ جُعِلْتُ فِدَاكَ قَالَ هُوَ مُتَمِّمُ بْنُ فَيْرُوزٍ وَهُوَ مِنْ أَبْنَاءِ الْفُرْسِ وَهُوَ مِمَّنْ آمَنَ بِالله وَحْدَهُ لا شَرِيكَ لَهُ وَعَبَدَهُ بِالاخْلاصِ وَالايقَانِ وَفَرَّ مِنْ قَوْمِهِ لَمَّا خَافَهُمْ فَوَهَبَ لَهُ رَبُّهُ حُكْماً وَهَدَاهُ لِسَبِيلِ الرَّشَادِ وَجَعَلَهُ مِنَ الْمُتَّقِينَ وَعَرَّفَ بَيْنَهُ وَبَيْنَ عِبَادِهِ الْمُخْلَصِينَ وَمَا مِنْ سَنَةٍ إِلا وَهُوَ يَزُورُ فِيهَا مَكَّةَ حَاجّاً وَيَعْتَمِرُ فِي رَأْسِ كُلِّ شَهْرٍ مَرَّةً وَيَجِي‏ءُ مِنْ مَوْضِعِهِ مِنَ الْهِنْدِ إِلَى مَكَّةَ فَضْلاً مِنَ الله وَعَوْناً وَكَذَلِكَ يَجْزِي الله الشَّاكِرِينَ ثُمَّ سَأَلَهُ الرَّاهِبُ عَنْ مَسَائِلَ كَثِيرَةٍ كُلُّ ذَلِكَ يُجِيبُهُ فِيهَا وَسَأَلَ الرَّاهِبَ عَنْ أَشْيَاءَ لَمْ يَكُنْ عِنْدَ الرَّاهِبِ فِيهَا شَيْ‏ءٌ فَأَخْبَرَهُ بِهَا ثُمَّ إِنَّ الرَّاهِبَ قَالَ أَخْبِرْنِي عَنْ ثَمَانِيَةِ أَحْرُفٍ نَزَلَتْ فَتَبَيَّنَ فِي الارْضِ مِنْهَا أَرْبَعَةٌ وَبَقِيَ فِي الْهَوَاءِ مِنْهَا أَرْبَعَةٌ عَلَى مَنْ نَزَلَتْ تِلْكَ الارْبَعَةُ الَّتِي فِي الْهَوَاءِ وَمَنْ يُفَسِّرُهَا قَالَ ذَاكَ قَائِمُنَا يُنْزِلُهُ الله عَلَيْهِ فَيُفَسِّرُهُ وَيُنَزِّلُ عَلَيْهِ مَا لَمْ يُنَزِّلْ عَلَى الصِّدِّيقِينَ وَالرُّسُلِ وَالْمُهْتَدِينَ ثُمَّ قَالَ الرَّاهِبُ فَأَخْبِرْنِي عَنِ الاثْنَيْنِ مِنْ تِلْكَ الارْبَعَةِ الاحْرُفِ الَّتِي فِي الارْضِ مَا هِيَ قَالَ أُخْبِرُكَ بِالارْبَعَةِ كُلِّهَا أَمَّا أَوَّلُهُنَّ فَلا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ بَاقِياً وَالثَّانِيَةُ مُحَمَّدٌ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُخْلَصاً وَالثَّالِثَةُ نَحْنُ أَهْلُ الْبَيْتِ وَالرَّابِعَةُ شِيعَتُنَا مِنَّا وَنَحْنُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرَسُولُ الله مِنَ الله بِسَبَبٍ فَقَالَ لَهُ الرَّاهِبُ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً رَسُولُ الله وَأَنَّ مَا جَاءَ بِهِ مِنْ عِنْدِ الله حَقٌّ وَأَنَّكُمْ صَفْوَةُ الله مِنْ خَلْقِهِ وَأَنَّ شِيعَتَكُمُ الْمُطَهَّرُونَ الْمُسْتَبْدَلُونَ وَلَهُمْ عَاقِبَةُ الله وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ فَدَعَا أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) بِجُبَّةِ خَزٍّ وَقَمِيصٍ قُوهِيٍّ وَطَيْلَسَانٍ وَخُفٍّ وَقَلَنْسُوَةٍ فَأَعْطَاهُ إِيَّاهَا وَصَلَّى الظُّهْرَ وَقَالَ لَهُ اخْتَتِنْ فَقَالَ قَدِ اخْتَتَنْتُ فِي سَابِعِي.

5. Ali ibn Ibrahim and Ahmad ibn Mihran all have narrated from Muhammad ibn Ali from al-Hassan ibn Rashid from ya‘qub ibn Ja‘far who has said the following. “Once I was in the presence of abu Ibrahim (a. s.) that a monk and a nun from the people of Najran, Yemen came to see him. al-Fadl ibn Sawwar sought permission for them and the Imam (a. s.) said, “Tomorrow bring them to the well of ’Umm Khaayr.” The narrator has said that on the next day we went to see him and we found the people also there. The Imam (a. s.) ordered to spread a mat that was made of palm tree fibers. He then sat down on it and the people sat down on The Imam (a. s.). The nun began asking questions. She asked may questions. The Imam (a. s.) answered them all. Abu Ibrahim (a. s.) asked her certain questions but she could not answer. She then accepted Islam. The monk then began to ask questions and the Imam (a. s.) would answer whatever he would ask. The monk then said, “I was very strong in my religion and no one of the Christians was as knowledgeable as I am. I heard of man from India who could go for pilgrimage to the Holy House in one day and one night and then go back to India to his home. I asked as to where did he live? I was told that he lived in Sibdhan. The one who informed me about him said that he knew the knowledge with which Asaf, the companion of Solomon brought the throne of Sheba before Solomon. He is the one whom Allah has mentioned in your book and in the books of the followers of the Bible.” Abu Ibrahim (a. s.) then said, “How many are the names of Allah that if invoke would not leave one without the desired result?” The monk said, “They are many but the ones with perfect effects that do not leave the person invoking them without the desired results are seven.” Abu al-Hassan (a. s.) asked him, “Tell of whichever that you know.” The monk said, “By Allah, who has sent the Torah to Moses and has made Jesus to be a lesson for the worlds and a trial for the thankfulness of the people of reason, Who has made Muhammad (s. a.) to be a blessing and mercy and has made Ali (a. s.) a lesson and the source of understanding, Who has made the executors of his will from his descendants and the descendants of Muhammad (s. a.) that I do not know.” Had I known them you would not have to ask me, I would not have come to you and would have asked you questions.” Abu Ibrahim (a. s.) then said, “Tell me more about the man from India.” The monk said, “I have heard certain names but I do not know their meanings and interpretations. I do not know what they are and how they are and how they are read? I journeyed until I reached Sidhan in India. I asked about the man and I was told that he has built a monastery in the mountain and can only be seen twice a yea. The people of India believe that Allah has made a stream flow through his monastery. They think that a different kincheloe, MI 49784 of farming is done for him therein and that all is done for him without normal labor. I then went to his door and waaited for three days without knocking and trying to open the door. On the fourth day Allah opened the door. A cow loaded wth fire wood came. Her breast was so heavily filled with milk that it would almost touch the ground and the milk would almost to come out. The cow pushed the door open and I followed her. I found the man in a standing position looking towards the sky and would weep. Then he would look to the earth and weep. He would look at the mountains and would weep. I said, “Glory belongs to Allah. How few are the people like you in our times.” He said, “By Allah, I am only one good of the deeds of the one whom you have left behind you.” I then said, “I am told that you know certain names of the name s of Allah through which you can reach every day and night the Holy house that is in al-Sham (Syria). Is it true?”He asked me, “Do you recognize the Holy House?” I replied, “I do not know any other Holy House besides that in al-Sham.” He said, “Not Bayt al-Maqdis (the mosque in Jerusalem). The Holy House that is the House of the family of Muhammad (s. a.).” I then said, “What I have heard up to this day is the Holy House that I just mentioned.” He said, “That is the place where the prophets worshipped Allah. It had been called the center of the places of worship until the period between the time of Jesus and the coming of Muhammad (s. a.) in which the calamities approached the pagans and misfortune entered the houses of Satan. They moved, changed and transferred those names as Allah has said in His words whose intrinsic meaning stand for the family of Muhammad and apparently stand as a proverb, “These are only names given by yourselves and your fathers. God has not given them any authority. . .”(53:23). I then said, to him, “I have come to your from a far away land. On the way I crossed , oceans, sadness, anxieties and fear. I have passed days and night in despair for falling to reach my goal.” He said to me, “I do not see that your mother conceived with you at any time without a noble angel with her. I never found your father without formal purification whenever he would go to bed with your mother. He went to bed with her in purified condition. I do not think there was any other reason except his reading the fourth part of the Torah during his nightly vigil, thus, arrived with him to the good end. Go back jus as you came. Leave until you reach Madina of Muhammad (s. a.) which also called the pure and clean. In the age of darkness of ignorance they called it Yathrib. Then go a place therein called al-Barqi’. Then ask for a house called the house of Marwan. Logde there for three days. Then ask for a black old man who works with the fibers of the palm tree (to make mats and other such things) that they call al-Khasf. Be kind to him and tell him, “I am sent to you by your guest who would stay with you in the corner of the house wherein there are the four pieces of woods. Then ask him about so and so son of so and so. Ask him where he forms his gathering and what time he passes thereby. He will show him to you or will give full description and dyou recognize him through the description and I also describe him for you.” . I said, “After meeting him what would I do?” He said, “Ask him of whatever happened and whatever will happen. Ask him about religious guidance of those past and those yet to come.” The narrator has said that abu Ibrahim (a. s.) said to him, “Your friend who you met has given you very good advise.” The monk then asked the Imam (a. s.), “What is his name, may Allah take my soul in service for your cause,?” The Imam (a. s.) said, “His name is Mutammim ibn Firuz from the people of Persia. He established faith in Allah Who is only One and has no partners and worshipped Him sincerely with certainty and devotion. He ran away from his people when was afraid of them. His Lord granted him authority and guided him to the way of right guidance and progress. He made him to be of the pious ones and granted him the knowledge of who the His sincere servants are. Every year he he visits Makka for Hajj and performs ‘Umra at the beginning of every month once. He comes from his place in India to Makka because of the distinction that Allah ahs granted to him and His support and thus Allah rewards those who give thanks.” The monk then asked him many questions. The Imam (a. s.) answered them all. He asked the monk certain questions which he could not answer but the Imam (a. s.) himself answered them.. The monk then said, “Tell me of the eight letters that were revealed out of which four were manifested on earth and the other four remained in space. To who the four were sent thhe fpur that remained in space? Who will interpret them?” The Imam (a. s.) said, “He will be our al-Qa’im (the one who will rise with Divine authority). Allah will sent them to him and he will interpret them. He will sent to him what has not even been sent to the truthful ones, the messengers and the rightly guided ones.” Then the monk said, “Tell me about the of the four that were sent to earth. What are they?” The Imam (a. s.) said, “I will tell you about all four. The first one was ‘there is no lord except Allah Who is One and has no partners that He is eternal ’. The second was, ‘Muhammad is the Messenger of Allah purely’. The third one was we the Ahl al-Bayt (infallible members of the family of Muhammad (s. a.). the fourth one was our Shi‘a (followers) who are from us and we are from the Messenger of Allah and the Messenger of Allah is from Allah through means.” The monk then said, “I testify that there is no lord except Allah and that Muhammad is the Messenger of Allah and that whatever he brought from Allah is true and that your, Ahl al-Bayt (the infallible members of the family of Muhammad (s. a.) are the chosen of Allah from His creatures and that you Shi‘a are pure who are the replacement (of those who oppose you). They will have the good end. All thanks are due to Allah, Lord of the worlds.” Abu Ibrahim (a. s.) called to bring for him a gown, a shirt made in Gha’in Khurasan, a scarf, a shoe and a hat. He gave them to him and prayed the noon time prayer and asked him to circumcise. He said, “ It had been done when he was seven years old.”

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The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2759

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ قَالَ مَرَّ الْعَبْدُ الصَّالِحُ بِامْرَأَةٍ بِمِنًى وَهِيَ تَبْكِي وَصِبْيَانُهَا حَوْلَهَا يَبْكُونَ وَقَدْ مَاتَتْ لَهَا بَقَرَةٌ فَدَنَا مِنْهَا ثُمَّ قَالَ لَهَا مَا يُبْكِيكِ يَا أَمَةَ الله قَالَتْ يَا عَبْدَ الله إِنَّ لَنَا صِبْيَاناً يَتَامَى وَكَانَتْ لِي بَقَرَةٌ مَعِيشَتِي وَمَعِيشَةُ صِبْيَانِي كَانَ مِنْهَا وَقَدْ مَاتَتْ وَبَقِيتُ مُنْقَطَعاً بِي وَبِوُلْدِي لا حِيلَةَ لَنَا فَقَالَ يَا أَمَةَ الله هَلْ لَكِ أَنْ أُحْيِيَهَا لَكِ فَأُلْهِمَتْ أَنْ قَالَتْ نَعَمْ يَا عَبْدَ الله فَتَنَحَّى وَصَلَّى رَكْعَتَيْنِ ثُمَّ رَفَعَ يَدَهُ هُنَيْئَةً وَحَرَّكَ شَفَتَيْهِ ثُمَّ قَامَ فَصَوَّتَ بِالْبَقَرَةِ فَنَخَسَهَا نَخْسَةً أَوْ ضَرَبَهَا بِرِجْلِهِ فَاسْتَوَتْ عَلَى الارْضِ قَائِمَةً فَلَمَّا نَظَرْتِ الْمَرْأَةُ إِلَى الْبَقَرَةِ صَاحَتْ وَقَالَتْ عِيسَى ابْنُ مَرْيَمَ وَرَبِّ الْكَعْبَةِ فَخَالَطَ النَّاسَ وَصَارَ بَيْنَهُمْ وَمَضَى (عَلَيْهِ السَّلام )

6. From Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abdallah ibn al-Mughira who has said the following: "The pious servant of Allah (Imam Kadhim (a. s)) passed in Mina by a woman who was weeping and her children around her also were weeping because her cow was dead. He went close to her and asked, 'What has caused you to weep O slave of Allah?' She said, 'O servant of Allah, we have orphan children. Our cow that was our means for our living has died and we are left without any means of living.' He asked 'Oh maiden of Allah, would you like me to bring your cow back to life?' She was just inspired to say, 'Yes, O servant of Allah I will be very happy.' He stepped aside and said two Rak‘at prayers. He then raised his hands gently and moved his lips. He then stood up and called the cow to get up. He pushed the cow with his foot or a staff and she was up straight and standing. When the woman looked at the cow she cried and said, 'Jesus, son of Mary, I swear by the Lord of the Ka‘aba!' Many people gathered around and he disappeared among them and went."

صحيح

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2760

7ـ أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ يَنْعَى إِلَى رَجُلٍ نَفْسَهُ فَقُلْتُ فِي نَفْسِي وَإِنَّهُ لَيَعْلَمُ مَتَى يَمُوتُ الرَّجُلُ مِنْ شِيعَتِهِ فَالْتَفَتَ إِلَيَّ شِبْهَ الْمُغْضَبِ فَقَالَ يَا إِسْحَاقُ قَدْ كَانَ رُشَيْدٌ الْهَجَرِيُّ يَعْلَمُ عِلْمَ الْمَنَايَا وَالْبَلايَا وَالامَامُ أَوْلَى بِعِلْمِ ذَلِكَ ثُمَّ قَالَ يَا إِسْحَاقُ اصْنَعْ مَا أَنْتَ صَانِعٌ فَإِنَّ عُمُرَكَ قَدْ فَنِيَ وَإِنَّكَ تَمُوتُ إِلَى سَنَتَيْنِ وَإِخْوَتَكَ وَأَهْلَ بَيْتِكَ لا يَلْبَثُونَ بَعْدَكَ إِلا يَسِيراً حَتَّى تَتَفَرَّقَ كَلِمَتُهُمْ وَيَخُونُ بَعْضُهُمْ بَعْضاً حَتَّى يَشْمَتَ بِهِمْ عَدُوُّهُمْ فَكَانَ هَذَا فِي نَفْسِكَ فَقُلْتُ فَإِنِّي أَسْتَغْفِرُ الله بِمَا عَرَضَ فِي صَدْرِي فَلَمْ يَلْبَثْ إِسْحَاقُ بَعْدَ هَذَا الْمَجْلِسِ إِلا يَسِيراً حَتَّى مَاتَ فَمَا أَتَى عَلَيْهِمْ إِلا قَلِيلٌ حَتَّى قَامَ بَنُو عَمَّارٍ بِأَمْوَالِ النَّاسِ فَأَفْلَسُوا.

7. Ahmad ibn Mahziyar, may Allah grant him blessings, has narrated from mmmd ibn ali from Sayf ibn ‘Umayra from Ishaq ibn ‘Ammar who has said the following. “Once I heard the pious servant of Allah giving the news of his own death to a man. I thought that he might or might not know when a person from his Shi‘a (followers) would die. He turned to me as if angry and said, “O Ishaq, if Rashid al-Hajri possessed the knowledge of deaths and suffering, the necessity for such knowledge for the Imam is much greater.” Then he said, “O Ishaq, do whatever you may like. Your life is destroyed and you will die within two years. Your brothers and family will very soon after you will scatter in disunity turn as traitors against each other so much so that even their enemies would scold them. Was this in your mind?” I said, “I seek refuge to Allah for what went in my center (heart or chest).” After that meeting Ishaq, did live for very long time. and he died. And very soon after banu (children of) ‘Ammar began to live on loans and they became very poor and destitute.”

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The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2761

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ جَاءَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَقَدِ اعْتَمَرْنَا عُمْرَةَ رَجَبٍ وَنَحْنُ يَوْمَئِذٍ بِمَكَّةَ فَقَالَ يَا عَمِّ إِنِّي أُرِيدُ بَغْدَادَ وَقَدْ أَحْبَبْتُ أَنْ أُوَدِّعَ عَمِّي أَبَا الْحَسَنِ يَعْنِي مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام) وَأَحْبَبْتُ أَنْ تَذْهَبَ مَعِي إِلَيْهِ فَخَرَجْتُ مَعَهُ نَحْوَ أَخِي وَهُوَ فِي دَارِهِ الَّتِي بِالْحَوْبَةِ وَذَلِكَ بَعْدَ الْمَغْرِبِ بِقَلِيلٍ فَضَرَبْتُ الْبَابَ فَأَجَابَنِي أَخِي فَقَالَ مَنْ هَذَا فَقُلْتُ عَلِيٌّ فَقَالَ هُوَ ذَا أَخْرُجُ وَكَانَ بَطِي‏ءَ الْوُضُوءِ فَقُلْتُ الْعَجَلَ قَالَ وَأَعْجَلُ فَخَرَجَ وَعَلَيْهِ إِزَارٌ مُمَشَّقٌ قَدْ عَقَدَهُ فِي عُنُقِهِ حَتَّى قَعَدَ تَحْتَ عَتَبَةِ الْبَابِ فَقَالَ عَلِيُّ بْنُ جَعْفَرٍ فَانْكَبَبْتُ عَلَيْهِ فَقَبَّلْتُ رَأْسَهُ وَقُلْتُ قَدْ جِئْتُكَ فِي أَمْرٍ إِنْ تَرَهُ صَوَاباً فَالله وَفَّقَ لَهُ وَإِنْ يَكُنْ غَيْرَ ذَلِكَ فَمَا أَكْثَرَ مَا نُخْطِىُ قَالَ وَمَا هُوَ قُلْتُ هَذَا ابْنُ أَخِيكَ يُرِيدُ أَنْ يُوَدِّعَكَ وَيَخْرُجَ إِلَى بَغْدَادَ فَقَالَ لِيَ ادْعُهُ فَدَعَوْتُهُ وَكَانَ مُتَنَحِّياً فَدَنَا مِنْهُ فَقَبَّلَ رَأْسَهُ وَقَالَ جُعِلْتُ فِدَاكَ أَوْصِنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ الله فِي دَمِي فَقَالَ مُجِيباً لَهُ مَنْ أَرَادَكَ بِسُوءٍ فَعَلَ الله بِهِ وَجَعَلَ يَدْعُو عَلَى مَنْ يُرِيدُهُ بِسُوءٍ ثُمَّ عَادَ فَقَبَّلَ رَأْسَهُ فَقَالَ يَا عَمِّ أَوْصِنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ الله فِي دَمِي فَقَالَ مَنْ أَرَادَكَ بِسُوءٍ فَعَلَ الله بِهِ وَفَعَلَ ثُمَّ عَادَ فَقَبَّلَ رَأْسَهُ ثُمَّ قَالَ يَا عَمِّ أَوْصِنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ الله فِي دَمِي فَدَعَا عَلَى مَنْ أَرَادَهُ بِسُوءٍ ثُمَّ تَنَحَّى عَنْهُ وَمَضَيْتُ مَعَهُ فَقَالَ لِي أَخِي يَا عَلِيُّ مَكَانَكَ فَقُمْتُ مَكَانِي فَدَخَلَ مَنْزِلَهُ ثُمَّ دَعَانِي فَدَخَلْتُ إِلَيْهِ فَتَنَاوَلَ صُرَّةً فِيهَا مِائَةُ دِينَارٍ فَأَعْطَانِيهَا وَقَالَ قُلْ لابْنِ أَخِيكَ يَسْتَعِينُ بِهَا عَلَى سَفَرِهِ قَالَ عَلِيٌّ فَأَخَذْتُهَا فَأَدْرَجْتُهَا فِي حَاشِيَةِ رِدَائِي ثُمَّ نَاوَلَنِي مِائَةً أُخْرَى وَقَالَ أَعْطِهِ أَيْضاً ثُمَّ نَاوَلَنِي صُرَّةً أُخْرَى وَقَالَ أَعْطِهِ أَيْضاً فَقُلْتُ جُعِلْتُ فِدَاكَ إِذَا كُنْتَ تَخَافُ مِنْهُ مِثْلَ الَّذِي ذَكَرْتَ فَلِمَ تُعِينُهُ عَلَى نَفْسِكَ فَقَالَ إِذَا وَصَلْتُهُ وَقَطَعَنِي قَطَعَ الله أَجَلَهُ ثُمَّ تَنَاوَلَ مِخَدَّةَ أَدَمٍ فِيهَا ثَلاثَةُ آلافِ دِرْهَمٍ وَضَحٍ وَقَالَ أَعْطِهِ هَذِهِ أَيْضاً قَالَ فَخَرَجْتُ إِلَيْهِ فَأَعْطَيْتُهُ الْمِائَةَ الاولَى فَفَرِحَ بِهَا فَرَحاً شَدِيداً وَدَعَا لِعَمِّهِ ثُمَّ أَعْطَيْتُهُ الثَّانِيَةَ وَالثَّالِثَةَ فَفَرِحَ بِهَا حَتَّى ظَنَنْتُ أَنَّهُ سَيَرْجِعُ وَلا يَخْرُجُ ثُمَّ أَعْطَيْتُهُ الثَّلاثَةَ آلافِ دِرْهَمٍ فَمَضَى عَلَى وَجْهِهِ حَتَّى دَخَلَ عَلَى هَارُونَ فَسَلَّمَ عَلَيْهِ بِالْخِلافَةِ وَقَالَ مَا ظَنَنْتُ أَنَّ فِي الارْضِ خَلِيفَتَيْنِ حَتَّى رَأَيْتُ عَمِّي مُوسَى بْنَ جَعْفَرٍ يُسَلَّمُ عَلَيْهِ بِالْخِلافَةِ فَأَرْسَلَ هَارُونُ إِلَيْهِ بِمِائَةِ أَلْفِ دِرْهَمٍ فَرَمَاهُ الله بِالذُّبَحَةِ فَمَا نَظَرَ مِنْهَا إِلَى دِرْهَمٍ وَلا مَسَّهُ.

8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Musa ibn al-Qasim al-Bajali from Ali ibn Ja‘far who has said the following. “Muhammad ibn ’Isma‘il came to me when we were still in Makka after completing our ‘Umra in the month of Rajab. He said, “Uncle, I intend to go to Baghdad but I want to say farewell to my uncle, abu al-Hassan Musa ibn Ja‘far (a. s.) aand I would like that you also come with me.” I came with him to my brother and he was in his house in al-Hawba It was just after sun set. I knocked the door and my brother answered the door asking, “Who is it?” I replied, “It is Ali.” He said, “I am just coming.” He would do his Wudu very slowly. I said, “Be quick please.” He said, “I will be quick.” He came out wearing dyed clothe that he secured around his neck and sat down just below the door steps. I, Ali ibn Ja‘far leaned over him and kissed his head and said, “I have come for a matter to find out if you would agree then Allah may grant him success, if you would not agree then it is one of those mistake that we make.” He asked, “what is it?” I said, “This is the son of your brother. He wants to say farewell to you because he wants to go to Baghdad.” He said to me, “Call him.” I called him and he had kept some distance. He came close to him and kissed his head and said, “May Allah take my soul in service for your cause, please advise me.” The Imam (a. s.) said, “I advise you to be pious before Allah and spare my life.” He in answer said, “Whoever would have bad intentions towards you, may Allah have the same for him.” He continued to pray against those who would have bad intentions towards the Imam (a. s.). He them kiss the head of the Imam (a. s.) again and said, “Please advise me.” The Imam (a. s.) said, “I advise you to be pious before Allah and spare my life.” may or not.” He in answer said, “Whoever would have bad intentions towards you, may Allah have the same for him.” He kissed the head of the Imam (a. s.) and said, “Please advise me.” The Imam (a. s.) said, “I advise you to be pious before Allah and spare my life.” He prayed against those who would have bad intentions towards the Imam (a. s.) and moved away and I left along with him. My brother called me and said, “O Ali, wait where you are.” I waited and he went inside and then called me inside. I went inside and he gave me a bag with a hundred Dinars in it and said, “Tell your cousin to use it during his journey.” The narrator has said, “I secured the money in my dress and he gave me another hundred Dinar to give to him also and then he give me one more bag to give to him. I said, “May Allah take my soul in service for your cause, “When you are afraid of him so much then why do you give him all this money and why do you support him to against your own self?.” He said, “When I would maintain good relations with him and would cut off such relationships Allah will cut his life short.” Then he gave to me a pillow with three hundred pure Dirhams (units of money) in it and asked to give him also.” The narrator has said, “I then left and gave him the first one hundred and he became extremely happy and prayed for his uncle. I then gave him the other money and he became so happy that I thought he might not go to Baghdad any more. I then gave him all the Dirhams and he left for Baghdad. He greeted Harun as the Caliph and said, “I did not think that there can be two caliphs on earth at the same time. I also saw my uncle Musa ibn Ja‘far being greeted as the Caliph.” Harun sent him one hundred thousand Dirhams. He fell sich with Diphtheria or scrofulous and died before seeing or touching any of those money.”

صحيح

The Birth of abu al-Hassan Musa ibn Ja‘far (a.s.) - Hadith 2762

9ـ سَعْدُ بْنُ عَبْدِ الله وَعَبْدُ الله بْنُ جَعْفَرٍ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُبِضَ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) وَهُوَ ابْنُ أَرْبَعٍ وَخَمْسِينَ سَنَةً فِي عَامِ ثَلاثٍ وَثَمَانِينَ وَمِائَةٍ وَعَاشَ بَعْدَ جَعْفَرٍ (عَلَيْهِ السَّلام) خَمْساً وَثَلاثِينَ سَنَةً.

9. Sa‘dibn ‘Abdallah and ‘Abdallah ibn Ja‘far all have narrated from Ibrahim ibn Mahziyar from his brother Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following. “Musa ibn Ja‘far (a. s.) died at the age of fifty five in the year one hundred eighty three. He lived for thirty five years after Ja‘far ibn Muhammad (a. s.).”

ضعيف على المشهور

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2763

وُلِدَ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) سَنَةَ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ وَقُبِضَ (عَلَيْهِ السَّلام) فِي صَفَرٍ مِنْ سَنَةِ ثَلاثٍ وَمِائَتَيْنِ وَهُوَ ابْنُ خَمْسٍ وَخَمْسِينَ سَنَةً وَقَدِ اخْتُلِفَ فِي تَارِيخِهِ إِلا أَنَّ هَذَا التَّارِيخَ هُوَ أَقْصَدُ إِنْ شَاءَ الله وَتُوُفِّيَ (عَلَيْهِ السَّلام) بِطُوسَ فِي قَرْيَةٍ يُقَالُ لَهَا سَنَابَادُ مِنْ نُوقَانَ عَلَى دَعْوَةٍ وَدُفِنَ بِهَا وَكَانَ الْمَأْمُونُ أَشْخَصَهُ مِنَ الْمَدِينَةِ إِلَى مَرْوَ عَلَى طَرِيقِ الْبَصْرَةِ وَفَارِسَ فَلَمَّا خَرَجَ الْمَأْمُونُ وَشَخَصَ إِلَى بَغْدَادَ أَشْخَصَهُ مَعَهُ فَتُوُفِّيَ فِي هَذِهِ الْقَرْيَةِ وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا أُمُّ الْبَنِينَ.

Abu al-Hassan al-Rida (a. s.) was born in the year the one hundred forty eight AH. He passed away in the month of Safar in the year two hundred and three at the age of fifty-five. All the views about this date are not the same but it is more accurate, if Allah would so will. He died in Tus in the town called Sanabad, that is within the reach of human voice from Nawqan. He was buried there. Al-Ma’mun had summoned him from Madina to Marw via Basra to Persia. When al-Ma’mun left for Baghdad he took The Imam (a. s.) he passed away in this town. His mother was ’Umm Walad called ’Umm al-Banin.

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2764

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ أَحْمَرَ قَالَ قَالَ لِي أَبُو الْحَسَنِ الاوَّلُ هَلْ عَلِمْتَ أَحَداً مِنْ أَهْلِ الْمَغْرِبِ قَدِمَ قُلْتُ لا قَالَ بَلَى قَدْ قَدِمَ رَجُلٌ فَانْطَلِقْ بِنَا فَرَكِبَ وَرَكِبْتُ مَعَهُ حَتَّى انْتَهَيْنَا إِلَى الرَّجُلِ فَإِذَا رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ مَعَهُ رَقِيقٌ فَقُلْتُ لَهُ اعْرِضْ عَلَيْنَا فَعَرَضَ عَلَيْنَا سَبْعَ جَوَارٍ كُلَّ ذَلِكَ يَقُولُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) لا حَاجَةَ لِي فِيهَا ثُمَّ قَالَ اعْرِضْ عَلَيْنَا فَقَالَ مَا عِنْدِي إِلا جَارِيَةٌ مَرِيضَةٌ فَقَالَ لَهُ مَا عَلَيْكَ أَنْ تَعْرِضَهَا فَأَبَى عَلَيْهِ فَانْصَرَفَ ثُمَّ أَرْسَلَنِي مِنَ الْغَدِ فَقَالَ قُلْ لَهُ كَمْ كَانَ غَايَتُكَ فِيهَا فَإِذَا قَالَ كَذَا وَكَذَا فَقُلْ قَدْ أَخَذْتُهَا فَأَتَيْتُهُ فَقَالَ مَا كُنْتُ أُرِيدُ أَنْ أَنْقُصَهَا مِنْ كَذَا وَكَذَا فَقُلْتُ قَدْ أَخَذْتُهَا فَقَالَ هِيَ لَكَ وَلَكِنْ أَخْبِرْنِي مَنِ الرَّجُلُ الَّذِي كَانَ مَعَكَ بِالامْسِ فَقُلْتُ رَجُلٌ مِنْ بَنِي هَاشِمٍ قَالَ مِنْ أَيِّ بَنِي هَاشِمٍ فَقُلْتُ مَا عِنْدِي أَكْثَرُ مِنْ هَذَا فَقَالَ أُخْبِرُكَ عَنْ هَذِهِ الْوَصِيفَةِ إِنِّي اشْتَرَيْتُهَا مِنْ أَقْصَى الْمَغْرِبِ فَلَقِيَتْنِي امْرَأَةٌ مِنْ أَهْلِ الْكِتَابِ فَقَالَتْ مَا هَذِهِ الْوَصِيفَةُ مَعَكَ قُلْتُ اشْتَرَيْتُهَا لِنَفْسِي فَقَالَتْ مَا يَكُونُ يَنْبَغِي أَنْ تَكُونَ هَذِهِ عِنْدَ مِثْلِكَ إِنَّ هَذِهِ الْجَارِيَةَ يَنْبَغِي أَنْ تَكُونَ عِنْدَ خَيْرِ أَهْلِ الارْضِ فَلا تَلْبَثُ عِنْدَهُ إِلا قَلِيلاً حَتَّى تَلِدَ مِنْهُ غُلاماً مَا يُولَدُ بِشَرْقِ الارْضِ وَلا غَرْبِهَا مِثْلُهُ قَالَ فَأَتَيْتُهُ بِهَا فَلَمْ تَلْبَثْ عِنْدَهُ إِلا قَلِيلاً حَتَّى وَلَدَتِ الرِّضَا (عَلَيْهِ السَّلام )

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Hisham ibn Ahmar who has said the following. “Once abu al-Hassan, the second asked me, “Do you know if anyone from Morocco (or the west) has arrived?” I replied, “No, no one has come.” He said, “Yes, a man has come. Come with us.” He rode and also rode and went until we reached the man. He was a man from Madina who had a few slaves with him for sale. I asked him to show the slaves for sale and he showed me seven slave-girls. Abu al-Hassan (a. s.) said, “I do not need any of these.” Then he asked, “Show us more.” The man said, “There is no more except one who is ill.” The Imam (a. s.) said, “Why do you not show her to us?” The man refused and the Imam (a. s.) returned. The next day he sent me and said to ask him for how much is the girl who is ill and if he said for so and so amount say, “I pay.” I went to him and he said, “I will not accept less than so and so amount for her.” I said, “I take her.” He said, “She is yours but tell me who was the man with you yesterday?” I said, “A man from the clan of banu Hashim.” He asked from which family is he?” I said, “That is all I have.” He said, “I like to tell you about this girl. I bought her in the far corner of the west (or Morocco). A woman from the followers of the Bible came and said, “What is she doing with you?” I said, “I have purchased her for my self.” She said, “This girl should not be with one like you. This girl should be with the best of the people on earth. With such a one she will not live very long before giving birth to a boy whose like will not be born in the west or east of the earth.” The narrator has said, “I brought her to the Imam (a. s.) and shortly afterwards she became the mother of Imam al-Rida (a. s.).”

صحيح

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2765

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ لَمَّا مَضَى أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَتَكَلَّمَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) خِفْنَا عَلَيْهِ مِنْ ذَلِكَ فَقِيلَ لَهُ إِنَّكَ قَدْ أَظْهَرْتَ أَمْراً عَظِيماً وَإِنَّا نَخَافُ عَلَيْكَ هَذِهِ الطَّاغِيَةَ قَالَ فَقَالَ لِيَجْهَدْ جَهْدَهُ فَلا سَبِيلَ لَهُ عَلَيَّ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from those he mentioned from Safwan ibnyh who has said the following. “when abu Ibrahim (a. s.) passed away abu al-Hassan (al-Rida) (a. s.) spoke (about his Imamat) and we became afraid for him because of it. It was said to him, “You have declared a very great issue and we are afraid for you from this rebel.” The Imam (a. s.) said, “Let him strive his best but he will find way against me.”

مرسل

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2766

3ـ أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ الله عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ مَنْصُورٍ عَنْ أَخِيهِ قَالَ دَخَلْتُ عَلَى الرِّضَا (عَلَيْهِ السَّلام) فِي بَيْتٍ دَاخِلٍ فِي جَوْفِ بَيْتٍ لَيْلاً فَرَفَعَ يَدَهُ فَكَانَتْ كَأَنَّ فِي الْبَيْتِ عَشَرَةَ مَصَابِيحَ وَاسْتَأْذَنَ عَلَيْهِ رَجُلٌ فَخَلَّى يَدَهُ ثُمَّ أَذِنَ لَهُ.

3. Ahmad ibn Mihran, Allah grant him blessings, from Muhammad ibn Ali from al-Hassan ibn al-Mansur from his brother who has said the following. “Once I went to see al-Rida (a. s.) in a house inside his house in the middle of the night. He raised his hand and it was as if there were ten lamps inside the house and a man asked permission for a meeting. He lowered his hand and then gave him permission.”

ضعيف

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2767

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ عَبْدِ الله عَنِ الْغِفَارِيِّ قَالَ كَانَ لِرَجُلٍ مِنْ آلِ أَبِي رَافِعٍ مَوْلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُقَالُ لَهُ طَيْسٌ عَلَيَّ حَقٌّ فَتَقَاضَانِي وَأَلَحَّ عَلَيَّ وَأَعَانَهُ النَّاسُ فَلَمَّا رَأَيْتُ ذَلِكَ صَلَّيْتُ الصُّبْحَ فِي مَسْجِدِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ تَوَجَّهْتُ نَحْوَ الرِّضَا (عَلَيْهِ السَّلام) وَهُوَ يَوْمَئِذٍ بِالْعُرَيْضِ فَلَمَّا قَرُبْتُ مِنْ بَابِهِ إِذَا هُوَ قَدْ طَلَعَ عَلَى حِمَارٍ وَعَلَيْهِ قَمِيصٌ وَرِدَاءٌ فَلَمَّا نَظَرْتُ إِلَيْهِ اسْتَحْيَيْتُ مِنْهُ فَلَمَّا لَحِقَنِي وَقَفَ وَنَظَرَ إِلَيَّ فَسَلَّمْتُ عَلَيْهِ وَكَانَ شَهْرُ رَمَضَانَ فَقُلْتُ جَعَلَنِيَ الله فِدَاكَ إِنَّ لِمَوْلاكَ طَيْسٍ عَلَيَّ حَقّاً وَقَدْ وَالله شَهَرَنِي وَأَنَا أَظُنُّ فِي نَفْسِي أَنَّهُ يَأْمُرُهُ بِالْكَفِّ عَنِّي وَوَ الله مَا قُلْتُ لَهُ كَمْ لَهُ عَلَيَّ وَلا سَمَّيْتُ لَهُ شَيْئاً فَأَمَرَنِي بِالْجُلُوسِ إِلَى رُجُوعِهِ فَلَمْ أَزَلْ حَتَّى صَلَّيْتُ الْمَغْرِبَ وَأَنَا صَائِمٌ فَضَاقَ صَدْرِي وَأَرَدْتُ أَنْ أَنْصَرِفَ فَإِذَا هُوَ قَدْ طَلَعَ عَلَيَّ وَحَوْلَهُ النَّاسُ وَقَدْ قَعَدَ لَهُ السُّؤَّالُ وَهُوَ يَتَصَدَّقُ عَلَيْهِمْ فَمَضَى وَدَخَلَ بَيْتَهُ ثُمَّ خَرَجَ وَدَعَانِي فَقُمْتُ إِلَيْهِ وَدَخَلْتُ مَعَهُ فَجَلَسَ وَجَلَسْتُ فَجَعَلْتُ أُحَدِّثُهُ عَنِ ابْنِ الْمُسَيَّبِ وَكَانَ أَمِيرَ الْمَدِينَةِ وَكَانَ كَثِيراً مَا أُحَدِّثُهُ عَنْهُ فَلَمَّا فَرَغْتُ قَالَ لا أَظُنُّكَ أَفْطَرْتَ بَعْدُ فَقُلْتُ لا فَدَعَا لِي بِطَعَامٍ فَوُضِعَ بَيْنَ يَدَيَّ وَأَمَرَ الْغُلامَ أَنْ يَأْكُلَ مَعِي فَأَصَبْتُ وَالْغُلامَ مِنَ الطَّعَامِ فَلَمَّا فَرَغْنَا قَالَ لِيَ ارْفَعِ الْوِسَادَةَ وَخُذْ مَا تَحْتَهَا فَرَفَعْتُهَا وَإِذَا دَنَانِيرُ فَأَخَذْتُهَا وَوَضَعْتُهَا فِي كُمِّي وَأَمَرَ أَرْبَعَةً مِنْ عَبِيدِهِ أَنْ يَكُونُوا مَعِي حَتَّى يُبْلِغُونِي مَنْزِلِي فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ طَائِفَ بْنَ الْمُسَيَّبِ يَدُورُ وَأَكْرَهُ أَنْ يَلْقَانِي وَمَعِي عَبِيدُكَ فَقَالَ لِي أَصَبْتَ أَصَابَ الله بِكَ الرَّشَادَ وَأَمَرَهُمْ أَنْ يَنْصَرِفُوا إِذَا رَدَدْتُهُمْ فَلَمَّا قَرُبْتُ مِنْ مَنْزِلِي وَآنَسْتُ رَدَدْتُهُمْ فَصِرْتُ إِلَى مَنْزِلِي وَدَعَوْتُ بِالسِّرَاجِ وَنَظَرْتُ إِلَى الدَّنَانِيرِ وَإِذَا هِيَ ثَمَانِيَةٌ وَأَرْبَعُونَ دِينَاراً وَكَانَ حَقُّ الرَّجُلِ عَلَيَّ ثَمَانِيَةً وَعِشْرِينَ دِينَاراً وَكَانَ فِيهَا دِينَارٌ يَلُوحُ فَأَعْجَبَنِي حُسْنُهُ فَأَخَذْتُهُ وَقَرَّبْتُهُ مِنَ السِّرَاجِ فَإِذَا عَلَيْهِ نَقْشٌ وَاضِحٌ حَقُّ الرَّجُلِ ثَمَانِيَةٌ وَعِشْرُونَ دِينَاراً وَمَا بَقِيَ فَهُوَ لَكَ وَلا وَالله مَا عَرَفْتُ مَا لَهُ عَلَيَّ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ الَّذِي أَعَزَّ وَلِيَّهُ.

4. Ali ibn Muhammad has narrated from ibn Jumhur from Ibrahim ibn ‘Abdallah from Ahmad ibn ‘Abdallah from al-Ghifari who has said the following. “I owed money to a man from the family of abu Rafi‘, slave of the Holy Prophet (s. a), called Tays. He demanded payment and pressed me hard and people also assisted him. When I found myself in such condition I prayed the morning prayer in the Mosque of the Messenger of Allah and then headed to al-Rida (a. s.) who was in al-‘Arid those days. When I almost reached his door he appeared on his donkey wearing a shirt and a gown. When I looked at him I felt shy. When he approached me he looked at me and I offered him the greeting of peace. It was the month of Ramadan. I said, “May Allah take my soul in service for your cause, I owe money to your slave, Tays and he has defamed me. I thought he will order him to stop pressuring me and by Allah, I did not tell him how much I owed nor I mentioned any amount. He ordered me to sit until he will return. I remained there until said my sun set prayer and I was fasting. I became depressed and I thought of returning home. At that time he appeared before me with people around him. He was surrounded by the beggars and would give them charity. He passed by and entered his house. Then he came out and called me inside. We both sat down and I began to speak to him about ibn al-Musayyib, the governor of Madina as I would speak to him about the governor often. When I finished he said, “I do not think you had any break fast yet. I said, “No, I did not break fast yet.” He asked for food and ordered the boy to join me at the table. I and the boy had our meal and when we finished he said to me, “Lift up the furnishing and pick up whatever is underneath.” I lifted it up and found Dinars therein. I picked them up and place in my pocket. He ordered four of his slaves to escort me to my house. I said, “May Allah take my soul in service for your cause, the spies of ibn al-Musayyib check around all the time and I do not like them to see me with your slaves. He said, “You are right, may Allah keep you rightly guided.” He ordered them to return whenever I wanted them to do so.” When almost reached my house and felt safe I asked them to go back I went home and asked for a lamp. I looked at the Dinars and there were forty-eight of them, I owed twenty eight to the man. Among them one Dinar caught my sight and picked it up and brought near the lamp. I found a clear mark on it that said, “Payment to the man twenty-eight Dinars and the rest for your self.” By Allah, I did not know how much I owed him. All praise belong to Allah Who has granted honor to those who He has give authority.”

ضعيف

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2768

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) أَنَّهُ خَرَجَ مِنَ الْمَدِينَةِ فِي السَّنَةِ الَّتِي حَجَّ فِيهَا هَارُونُ يُرِيدُ الْحَجَّ فَانْتَهَى إِلَى جَبَلٍ عَنْ يَسَارِ الطَّرِيقِ وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ يُقَالُ لَهُ فَارِعٌ فَنَظَرَ إِلَيْهِ أَبُو الْحَسَنِ ثُمَّ قَالَ بَانِي فَارِعٍ وَهَادِمُهُ يُقَطَّعُ إِرْباً إِرْباً فَلَمْ نَدْرِ مَا مَعْنَى ذَلِكَ فَلَمَّا وَلَّى وَافَى هَارُونُ وَنَزَلَ بِذَلِكَ الْمَوْضِعِ صَعِدَ جَعْفَرُ بْنُ يَحْيَى ذَلِكَ الْجَبَلَ وَأَمَرَ أَنْ يُبْنَى لَهُ ثَمَّ مَجْلِسٌ فَلَمَّا رَجَعَ مِنْ مَكَّةَ صَعِدَ إِلَيْهِ فَأَمَرَ بِهَدْمِهِ فَلَمَّا انْصَرَفَ إِلَى الْعِرَاقِ قُطِّعَ إِرْباً إِرْباً.

5. Ali ibn Ibrahim has narrated from his father from certain person of our people who has said the following. “ Abu al-Hassan al-Rida came out of Madina in the year that Harun wanted to performed Hajj. When he arrived near the mountain called Fari‘ on the left going to Makka, abu al-Hassan looked at it and then said, “The builder at Fari‘ and he who would demolish will be cut in pieces.” We had no idea what it meant. When he returned Harun arrived and camped at that place. Ja‘far ibn Yahya climbed the mountain and ordered to build a resting place for him. When he returned from Makka he climbed there and ordered to demolish what was built there. When he returned to Iraq he was cut in pieces.”

مرسل

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2769

6ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ الْقَاسِمِ عَنْ إِبْرَاهِيمَ بْنِ مُوسَى قَالَ أَلْحَحْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فِي شَيْ‏ءٍ أَطْلُبُهُ مِنْهُ فَكَانَ يَعِدُنِي فَخَرَجَ ذَاتَ يَوْمٍ لِيَسْتَقْبِلَ وَالِيَ الْمَدِينَةِ وَكُنْتُ مَعَهُ فَجَاءَ إِلَى قُرْبِ قَصْرِ فُلانٍ فَنَزَلَ تَحْتَ شَجَرَاتٍ وَنَزَلْتُ مَعَهُ أَنَا وَلَيْسَ مَعَنَا ثَالِثٌ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا الْعِيدُ قَدْ أَظَلَّنَا وَلا وَالله مَا أَمْلِكُ دِرْهَماً فَمَا سِوَاهُ فَحَكَّ بِسَوْطِهِ الارْضَ حَكّاً شَدِيداً ثُمَّ ضَرَبَ بِيَدِهِ فَتَنَاوَلَ مِنْهُ سَبِيكَةَ ذَهَبٍ ثُمَّ قَالَ انْتَفِعْ بِهَا وَاكْتُمْ مَا رَأَيْتَ.

6. Ahmad ibn Muhammad has narrated from from Muhammad ibn al-Hassan from Muhammad ibn ‘Isa from Muhammad ibn Hamza ibn al-Qasim from Ibrahim ibn Musa who has said the following. “I would urge abu al-Hassan al-Rida in a matter that I would demand from him and he would ask to give him time. One day he went out to receive the governor of Madina and I was with him. He came near the castle of so and so and stopped for rest among a few trees. Just the two of us and not a third was there. I said, “May Allah take my soul in service for your cause, this holy is upon us, by Allah, all I have is one Dirham only and nothing else.” He scratched the earth with his whip firmly and with his hand picked up a mold of gold and said, “Use it and keep secret what you just saw.”

مجهول

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2770

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ وَالرَّيَّانِ بْنِ الصَّلْتِ جَمِيعاً قَالَ لَمَّا انْقَضَى أَمْرُ الْمَخْلُوعِ وَاسْتَوَى الامْرُ لِلْمَأْمُونِ كَتَبَ إِلَى الرِّضَا (عَلَيْهِ السَّلام) يَسْتَقْدِمُهُ إِلَى خُرَاسَانَ فَاعْتَلَّ عَلَيْهِ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بِعِلَلٍ فَلَمْ يَزَلِ الْمَأْمُونُ يُكَاتِبُهُ فِي ذَلِكَ حَتَّى عَلِمَ أَنَّهُ لا مَحِيصَ لَهُ وَأَنَّهُ لا يَكُفُّ عَنْهُ فَخَرَجَ (عَلَيْهِ السَّلام) وَلابي جعفر (عَلَيْهِ السَّلام) سَبْعُ سِنِينَ فَكَتَبَ إِلَيْهِ الْمَأْمُونُ لا تَأْخُذْ عَلَى طَرِيقِ الْجَبَلِ وَقُمْ وَخُذْ عَلَى طَرِيقِ الْبَصْرَةِ وَالاهْوَازِ وَفَارِسَ حَتَّى وَافَى مَرْوَ فَعَرَضَ عَلَيْهِ الْمَأْمُونُ أَنْ يَتَقَلَّدَ الامْرَ وَالْخِلافَةَ فَأَبَى أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ فَوِلايَةَ الْعَهْدِ فَقَالَ عَلَى شُرُوطٍ أَسْأَلُكَهَا قَالَ الْمَأْمُونُ لَهُ سَلْ مَا شِئْتَ فَكَتَبَ الرِّضَا (عَلَيْهِ السَّلام) إِنِّي دَاخِلٌ فِي وِلايَةِ الْعَهْدِ عَلَى أَنْ لا آمُرَ وَلا أَنْهَى وَلا أُفْتِيَ وَلا أَقْضِيَ وَلا أُوَلِّيَ وَلا أَعْزِلَ وَلا أُغَيِّرَ شَيْئاً مِمَّا هُوَ قَائِمٌ وَتُعْفِيَنِي مِنْ ذَلِكَ كُلِّهِ فَأَجَابَهُ الْمَأْمُونُ إِلَى ذَلِكَ كُلِّهِ قَالَ فَحَدَّثَنِي يَاسِرٌ قَالَ فَلَمَّا حَضَرَ الْعِيدُ بَعَثَ الْمَأْمُونُ إِلَى الرِّضَا (عَلَيْهِ السَّلام) يَسْأَلُهُ أَنْ يَرْكَبَ وَيَحْضُرَ الْعِيدَ وَيُصَلِّيَ وَيَخْطُبَ فَبَعَثَ إِلَيْهِ الرِّضَا (عَلَيْهِ السَّلام) قَدْ عَلِمْتَ مَا كَانَ بَيْنِي وَبَيْنَكَ مِنَ الشُّرُوطِ فِي دُخُولِ هَذَا الامْرِ فَبَعَثَ إِلَيْهِ الْمَأْمُونُ إِنَّمَا أُرِيدُ بِذَلِكَ أَنْ تَطْمَئِنَّ قُلُوبُ النَّاسِ وَيَعْرِفُوا فَضْلَكَ فَلَمْ يَزَلْ (عَلَيْهِ السَّلام) يُرَادُّهُ الْكَلامَ فِي ذَلِكَ فَأَلَحَّ عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ أَعْفَيْتَنِي مِنْ ذَلِكَ فَهُوَ أَحَبُّ إِلَيَّ وَإِنْ لَمْ تُعْفِنِي خَرَجْتُ كَمَا خَرَجَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ الْمَأْمُونُ اخْرُجْ كَيْفَ شِئْتَ وَأَمَرَ الْمَأْمُونُ الْقُوَّادَ وَالنَّاسَ أَنْ يُبَكِّرُوا إِلَى بَابِ أَبِي الْحَسَنِ قَالَ فَحَدَّثَنِي يَاسِرٌ الْخَادِمُ أَنَّهُ قَعَدَ النَّاسُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي الطُّرُقَاتِ وَالسُّطُوحِ الرِّجَالُ وَالنِّسَاءُ وَالصِّبْيَانُ وَاجْتَمَعَ الْقُوَّادُ وَالْجُنْدُ عَلَى بَابِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فَلَمَّا طَلَعَتِ الشَّمْسُ قَامَ (عَلَيْهِ السَّلام) فَاغْتَسَلَ وَتَعَمَّمَ بِعِمَامَةٍ بَيْضَاءَ مِنْ قُطْنٍ أَلْقَى طَرَفاً مِنْهَا عَلَى صَدْرِهِ وَطَرَفاً بَيْنَ كَتِفَيْهِ وَتَشَمَّرَ ثُمَّ قَالَ لِجَمِيعِ مَوَالِيهِ افْعَلُوا مِثْلَ مَا فَعَلْتُ ثُمَّ أَخَذَ بِيَدِهِ عُكَّازاً ثُمَّ خَرَجَ وَنَحْنُ بَيْنَ يَدَيْهِ وَهُوَ حَافٍ قَدْ شَمَّرَ سَرَاوِيلَهُ إِلَى نِصْفِ السَّاقِ وَعَلَيْهِ ثِيَابٌ مُشَمَّرَةٌ فَلَمَّا مَشَى وَمَشَيْنَا بَيْنَ يَدَيْهِ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَكَبَّرَ أَرْبَعَ تَكْبِيرَاتٍ فَخُيِّلَ إِلَيْنَا أَنَّ السَّمَاءَ وَالْحِيطَانَ تُجَاوِبُهُ وَالْقُوَّادُ وَالنَّاسُ عَلَى الْبَابِ قَدْ تَهَيَّئُوا وَلَبِسُوا السِّلاحَ وَتَزَيَّنُوا بِأَحْسَنِ الزِّينَةِ فَلَمَّا طَلَعْنَا عَلَيْهِمْ بِهَذِهِ الصُّورَةِ وَطَلَعَ الرِّضَا (عَلَيْهِ السَّلام) وَقَفَ عَلَى الْبَابِ وَقْفَةً ثُمَّ قَالَ الله أَكْبَرُ الله أَكْبَرُ الله أَكْبَرُ الله أَكْبَرُ عَلَى مَا هَدَانَا الله أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ الانْعَامِ وَالْحَمْدُ لله عَلَى مَا أَبْلانَا نَرْفَعُ بِهَا أَصْوَاتَنَا قَالَ يَاسِرٌ فَتَزَعْزَعَتْ مَرْوُ بِالْبُكَاءِ وَالضَّجِيجِ وَالصِّيَاحِ لَمَّا نَظَرُوا إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) وَسَقَطَ الْقُوَّادُ عَنْ دَوَابِّهِمْ وَرَمَوْا بِخِفَافِهِمْ لَمَّا رَأَوْا أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) حَافِياً وَكَانَ يَمْشِي وَيَقِفُ فِي كُلِّ عَشْرِ خُطُوَاتٍ وَيُكَبِّرُ ثَلاثَ مَرَّاتٍ قَالَ يَاسِرٌ فَتُخُيِّلَ إِلَيْنَا أَنَّ السَّمَاءَ وَالارْضَ وَالْجِبَالَ تُجَاوِبُهُ وَصَارَتْ مَرْوُ ضَجَّةً وَاحِدَةً مِنَ الْبُكَاءِ وَبَلَغَ الْمَأْمُونَ ذَلِكَ فَقَالَ لَهُ الْفَضْلُ بْنُ سَهْلٍ ذُو الرِّئَاسَتَيْنِ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ بَلَغَ الرِّضَا الْمُصَلَّى عَلَى هَذَا السَّبِيلِ افْتَتَنَ بِهِ النَّاسُ وَالرَّأْيُ أَنْ تَسْأَلَهُ أَنْ يَرْجِعَ فَبَعَثَ إِلَيْهِ الْمَأْمُونُ فَسَأَلَهُ الرُّجُوعَ فَدَعَا أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بِخُفِّهِ فَلَبِسَهُ وَرَكِبَ وَرَجَعَ.

7. Ali ibn Ibrahim has narrated from from Yasir al-Khadim and al-Rayyan ibn al-Salt all have said the following. “When the matter of the deposed Caliph (Amin) ended and it was established for al-Ma’mun he wrote to al-Rida asking to come to Khurasan. Abu al-Hassan (a. s.) in reply presented certain reason to justify his disagreement to the proposal but al-Ma’mun continued writing until The Imam (a. s.) found it out to be unavoidable and that will not leave him alone. He (a. s.) then left for Khurasan when abu Ja‘far was only seven years old. Al-Ma’mun wrote to him, “do not travel through the mountains and Qum. Take the road through Basra, al-Ahwaz and Persia. The Imam (a. s.) arrived at Marw. Al-Ma’mun offered him to command and lead the task of Khilafat (Leadership) but abu al-Hassan (a. s.) declined. He then offered the Imam (a. s.) to accept the post of the crown prince The Imam (a. s.) said that he may accept it under certain conditions. Al-Ma’mun said, “Say whatever conditions you like.” The Imam (a. s.) wrote, “I will assume this post with the conditions that I will nor issue any order or prohibitions nor issue any fatwa or judgment nor any appointment or dismissal of officers or change anything in the current system. You must excuse me in all such matters. Al-Ma’mun agreed to all such conditions. The narrator has said that Yasir narrated to me saying, “When it was ‘Id (the holiday) al-Ma’mun asked al-Rida to attend the program, lead the prayer and deliver the sermon. Al-Rida (a. s.) replied him saying, “You know the conditions between us. They did not consist of any such matters. Al-Ma’mun sent the message, “I only want there by to build confidence in the people and they would know your distinction.” He continued insisting until the Imam (a. s.) said, “O Amir al-Mu’minin, I would appreciate much if you would excuse me from such task and if you would still insist then I will out for this task in the manner that the Messenger of Allah and Amir al-Mu’minin Ali (a. s.) would do.” Al-Ma’mun then said, “You may do as you would chose. Al-Ma’mun ordered the servants guides to lead a procession to the door of abu al-Hassan (a. s.) saying ‘Allahu Akbar’ Allah is great. The narrator has said that Yasir al-Khadim narrated to me this. “People lined up waiting for the Imam (a. s.) on the roads and roof tops, men women and children. The guides and people from the army gathered at the door of abu al-Hassan (a. s.). At sun rise the Imam (a. s.) took a shower, wore a white turban made of cotton. He let one end of the turban hang over his chest and the other end between his shoulder on his back. He tied his belt and asked his followers, “Do as I have done.” He picked up an arrow shaped staff and came out and we were along with him. He was bare foot and his gown was raised half way between his feet and knees and so were his other (long) clothes. When he walked and we walked along with him he raised his head towards the sky and Allahu Akbar (Allah is great) four times. It seemed to us as if the sky and the walls responded to him. the guides and the people at the door were ready and armed and decorated with the best dresses. When we appeared before them in such fashion and al-Rida (a. s.) appeared to them he stood at the door shortly and then said, “Allahu Akbar (Allah is great). Allahu Akbar (Allah is great). Allahu Akbar (Allah is great). Allahu Akbar (Allah is great) for guidance that He has granted us. Allahu Akbar (Allah is great) that has granted us the cattle. All praise belongs to Allah that He has granted us blessings. We all would raise our voices. Yasir al-Khadim has said that the whole Maw shock with the weeping, cries and shouts when they looked at abu al-Hassan (a. s.). Many of the guides fell from their horses who would kick and throw their boots when they saw abu al-Hassan barefoot. He would walk about ten steps and pause and say Allahu Akbar three times. Yasir al-Khadim has said that to us it seemed as if the sky, earth and mountains would respond to him. The whole Marw had become one voice loud and tearful. Information of this was reported to al-Ma’mun and Sahl ibn al-Fadl, who had two official posts, said to him, “Amir al-Mu’minin, if al-Rida would reach the place of prayer in this manner people will into his devotees. Ask him to return home.” Al-Ma’mun sent his people to ask abu al-Hassan to return home. He asked to bring his shoes and wore them and rode back home.”

صحيح

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2771

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ يَاسِرٍ قَالَ لَمَّا خَرَجَ الْمَأْمُونُ مِنْ خُرَاسَانَ يُرِيدُ بَغْدَادَ وَخَرَجَ الْفَضْلُ ذُو الرِّئَاسَتَيْنِ وَخَرَجْنَا مَعَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) وَرَدَ عَلَى الْفَضْلِ بْنِ سَهْلٍ ذِي الرِّئَاسَتَيْنِ كِتَابٌ مِنْ أَخِيهِ الْحَسَنِ بْنِ سَهْلٍ وَنَحْنُ فِي بَعْضِ الْمَنَازِلِ إِنِّي نَظَرْتُ فِي تَحْوِيلِ السَّنَةِ فِي حِسَابِ النُّجُومِ فَوَجَدْتُ فِيهِ أَنَّكَ تَذُوقُ فِي شَهْرِ كَذَا وَكَذَا يَوْمَ الارْبِعَاءِ حَرَّ الْحَدِيدِ وَحَرَّ النَّارِ وَأَرَى أَنْ تَدْخُلَ أَنْتَ وَأَمِيرُ الْمُؤْمِنِينَ وَالرِّضَا الْحَمَّامَ فِي هَذَا الْيَوْمِ وَتَحْتَجِمَ فِيهِ وَتَصُبَّ عَلَى يَدَيْكَ الدَّمَ لِيَزُولَ عَنْكَ نَحْسُهُ فَكَتَبَ ذُو الرِّئَاسَتَيْنِ إِلَى الْمَأْمُونِ بِذَلِكَ وَسَأَلَهُ أَنْ يَسْأَلَ أَبَا الْحَسَنِ ذَلِكَ فَكَتَبَ الْمَأْمُونُ إِلَى أَبِي الْحَسَنِ يَسْأَلُهُ ذَلِكَ فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ لَسْتُ بِدَاخِلٍ الْحَمَّامَ غَداً وَلا أَرَى لَكَ وَلا لِلْفَضْلِ أَنْ تَدْخُلا الْحَمَّامَ غَداً فَأَعَادَ عَلَيْهِ الرُّقْعَةَ مَرَّتَيْنِ فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ يَا أَمِيرَ الْمُؤْمِنِينَ لَسْتُ بِدَاخِلٍ غَداً الْحَمَّامَ فَإِنِّي رَأَيْتُ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي هَذِهِ اللَّيْلَةِ فِي النَّوْمِ فَقَالَ لِي يَا عَلِيُّ لا تَدْخُلِ الْحَمَّامَ غَداً وَلا أَرَى لَكَ وَلا لِلْفَضْلِ أَنْ تَدْخُلا الْحَمَّامَ غَداً فَكَتَبَ إِلَيْهِ الْمَأْمُونُ صَدَقْتَ يَا سَيِّدِي وَصَدَقَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَسْتُ بِدَاخِلٍ الْحَمَّامَ غَداً وَالْفَضْلُ أَعْلَمُ قَالَ فَقَالَ يَاسِرٌ فَلَمَّا أَمْسَيْنَا وَغَابَتِ الشَّمْسُ قَالَ لَنَا الرِّضَا (عَلَيْهِ السَّلام) قُولُوا نَعُوذُ بِالله مِنْ شَرِّ مَا يَنْزِلُ فِي هَذِهِ اللَّيْلَةِ فَلَمْ نَزَلْ نَقُولُ ذَلِكَ فَلَمَّا صَلَّى الرِّضَا (عَلَيْهِ السَّلام) الصُّبْحَ قَالَ لِيَ اصْعَدْ عَلَى السَّطْحِ فَاسْتَمِعْ هَلْ تَسْمَعُ شَيْئاً فَلَمَّا صَعِدْتُ سَمِعْتُ الضَّجَّةَ وَالْتَحَمَتْ وَكَثُرَتْ فَإِذَا نَحْنُ بِالْمَأْمُونِ قَدْ دَخَلَ مِنَ الْبَابِ الَّذِي كَانَ إِلَى دَارِهِ مِنْ دَارِ أَبِي الْحَسَنِ وَهُوَ يَقُولُ يَا سَيِّدِي يَا أَبَا الْحَسَنِ آجَرَكَ الله فِي الْفَضْلِ فَإِنَّهُ قَدْ أَبَى وَكَانَ دَخَلَ الْحَمَّامَ فَدَخَلَ عَلَيْهِ قَوْمٌ بِالسُّيُوفِ فَقَتَلُوهُ وَأُخِذَ مِمَّنْ دَخَلَ عَلَيْهِ ثَلاثُ نَفَرٍ كَانَ أَحَدُهُمْ ابْنَ خَالِهِ الْفَضْلَ ابْنَ ذِي الْقَلَمَيْنِ قَالَ فَاجْتَمَعَ الْجُنْدُ وَالْقُوَّادُ وَمَنْ كَانَ مِنْ رِجَالِ الْفَضْلِ عَلَى بَابِ الْمَأْمُونِ فَقَالُوا هَذَا اغْتَالَهُ وَقَتَلَهُ يَعْنُونَ الْمَأْمُونَ وَلَنَطْلُبَنَّ بِدَمِهِ وَجَاءُوا بِالنِّيرَانِ لِيُحْرِقُوا الْبَابَ فَقَالَ الْمَأْمُونُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) يَا سَيِّدِي تَرَى أَنْ تَخْرُجَ إِلَيْهِمْ وَتُفَرِّقَهُمْ قَالَ فَقَالَ يَاسِرٌ فَرَكِبَ أَبُو الْحَسَنِ وَقَالَ لِيَ ارْكَبْ فَرَكِبْتُ فَلَمَّا خَرَجْنَا مِنْ بَابِ الدَّارِ نَظَرَ إِلَى النَّاسِ وَقَدْ تَزَاحَمُوا فَقَالَ لَهُمْ بِيَدِهِ تَفَرَّقُوا تَفَرَّقُوا قَالَ يَاسِرٌ فَأَقْبَلَ النَّاسُ وَالله يَقَعُ بَعْضُهُمْ عَلَى بَعْضٍ وَمَا أَشَارَ إِلَى أَحَدٍ إِلا رَكَضَ وَمَرَّ.

8. Ali ibn Ibrahim has narrated from Yasir al-Khadim who has said the following. “When al-Ma’mun left Khurasan for Baghdad along with him came Fadl, Dhu al-Al-Ri’asatayn and we came out with abu al-Hassan (a. s.) Fadl ibn Sahl had received a letter from his brother Hassan, while we were on our journey. Hassan had said in the letter, “I studied the Zodiac changes this year according to the astrological calculations. I found out in the month of so and so on a Wednesday you will feel the test of iron and fire. I urged you to go to a Turkish bath with al-Ma’mun and Imam Ridha (a. s) and perform phlebotomies and stain your hands with blood which, will help remove this misfortune from you. Fadl ibn Sahl wrote about it to al-Ma’mun requesting him to request His Holiness Imam Ali ibn Musar-Redha (a. s) to also join them on the appointed day. Al-Ma’mun informed the Holy Imam of the contents of that letter and demanded the consent of His Holiness. In reply to the caliph’s letter Imam al-Ridha (a. s) wrote, “I will not go to the Turkish bath tomorrow. You and Fadl also must not go there tomorrow.” He sent that letter to the Imam (a. s.) twice. Abu al-Hassan (a. s.) wrote to him, “O Amir al-Mu’minin, “I will not go to the Turkish bath. I have seen in a dream the Holy Prophet (a. s) enjoining me not to go to that Turkish bath. You and Fadl also must not go to the Turkish bath.” Al-Ma’mun replied the letter saying, “You have spoken the truth and so has the Messenger of Allah. I will not go to the Turkish bath tomorrow and Fadl knows best.” The narrator has said that Yasir said, “When the night fell al-Rida (a. s.) told us to say, “We seek refuge in Allah against the misfortune in this night. We continued saying the expression. When al-Rida (a. s.) prayed the Morning Prayer he asked me to climb at the roof and to listen if there is anything. When I climbed I heard a great deal of commotion and crying and it was increasing. We saw al-Ma’mun enter from the door that opened to his quarter from the quarter of abu al-Hassan (a. s.) and he said, “My master, abu al-Hassan, may Allah grant you good reward for the death of Fadl. He refused to cancel his decision for the bath and he went to the Turkish bath. A group of people attacked him with swords and killed him. Three of the attackers were arrested and one of them was the son of his maternal uncle, the son of Dhul al-Qalamayn. He then said that the police and the guides and the people of Fadl present at the door of al-Ma’mun said, “He has murdered him.” They killed him. They meant al-Ma’mun thereby.” “We revenge him.” They set the door on fire.” Al-Ma’mun said to abu al-Hassan (a. s.), “My master, please come out to them to calm them down and ask them to disperse.” The narrator has said that Yasir said, “Abu al-Hassan (a. s.) rode and asked me to ride also. When we were out of the door of the house he looked at the people who were crowded. He made hand gestures to asked them to disperse.” Yasir has said, “People began to fall one on the other and to whoever, that he would make a hand gesture he would run and pass by.”

حسن

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2772

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُسَافِرٍ وَعَنِ الْوَشَّاءِ عَنْ مُسَافِرٍ قَالَ لَمَّا أَرَادَ هَارُونُ بْنُ الْمُسَيَّبِ أَنْ يُوَاقِعَ مُحَمَّدَ بْنَ جَعْفَرٍ قَالَ لِي أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) اذْهَبْ إِلَيْهِ وَقُلْ لَهُ لا تَخْرُجْ غَداً فَإِنَّكَ إِنْ خَرَجْتَ غَداً هُزِمْتَ وَقُتِلَ أَصْحَابُكَ فَإِنْ سَأَلَكَ مِنْ أَيْنَ عَلِمْتَ هَذَا فَقُلْ رَأَيْتُ فِي الْمَنَامِ قَالَ فَأَتَيْتُهُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ لا تَخْرُجْ غَداً فَإِنَّكَ إِنْ خَرَجْتَ هُزِمْتَ وَقُتِلَ أَصْحَابُكَ فَقَالَ لِي مِنْ أَيْنَ عَلِمْتَ هَذَا فَقُلْتُ رَأَيْتُ فِي الْمَنَامِ فَقَالَ نَامَ الْعَبْدُ وَلَمْ يَغْسِلِ اسْتَهُ ثُمَّ خَرَجَ فَانْهَزَمَ وَقُتِلَ أَصْحَابُهُ قَالَ وَحَدَّثَنِي مُسَافِرٌ قَالَ كُنْتُ مَعَ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) بِمِنًى فَمَرَّ يَحْيَى بْنُ خَالِدٍ فَغَطَّى رَأْسَهُ مِنَ الْغُبَارِ فَقَالَ مَسَاكِينُ لا يَدْرُونَ مَا يَحُلُّ بِهِمْ فِي هَذِهِ السَّنَةِ ثُمَّ قَالَ وَأَعْجَبُ مِنْ هَذَا هَارُونُ وَأَنَا كَهَاتَيْنِ وَضَمَّ إِصْبَعَيْهِ قَالَ مُسَافِرٌ فَوَ الله مَا عَرَفْتُ مَعْنَى حَدِيثِهِ حَتَّى دَفَنَّاهُ مَعَهُ.

9. al-Husayn ibnmmd has narrated from Mu‘alla ibnmd from Musafir and from al-Washsha’ from Musafir who has said the following. “When Harun ibn al-Musayyib decided to fight Muhammad ibn Ja‘far, abu al-Hassan (a. s.) told me to go to him and say, “Do not go our tomorrow. If would do so you will be defeated and your people will be killed.” If he would ask, “How do youknow that?” Say, “I saw it in my dream.” The narrator has said that he went to him and said, “May Allah make of service to you, do not go out tomorrow to fight. If would do so you will be defeated and your people will be killed.” He asked, “How do you know this?” I said, “I saw it in my dream.” He said, “A slave goes to sleep (to dream) and his behind is not even washed.” He went out to fight. He was defeated and his people were killed.” The narrator has said that Musafir narrated, “I was in the presenceof al-Rida (a. s.) in Mina, Makka that Yahya ibn Khalid passed by and he covered his head from the dust. The Imam (a. s.) said, “Poor people do not know what will happen to them this year.” I, by Allah, could not understand themeaning of his statement until we buried him (Yahya ibn Khalid).”

ضعيف على المشهور أو حسن

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2773

10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ قَالَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا أَنَّهُ حَمَلَ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) مَالاً لَهُ خَطَرٌ فَلَمْ أَرَهُ سُرَّ بِهِ قَالَ فَاغْتَمَمْتُ لِذَلِكَ وَقُلْتُ فِي نَفْسِي قَدْ حَمَلْتُ هَذَا الْمَالَ وَلَمْ يُسَرَّ بِهِ فَقَالَ يَا غُلامُ الطَّسْتَ وَالْمَاءَ قَالَ فَقَعَدَ عَلَى كُرْسِيٍّ وَقَالَ بِيَدِهِ وَقَالَ لِلْغُلامِ صُبَّ عَلَيَّ الْمَاءَ قَالَ فَجَعَلَ يَسِيلُ مِنْ بَيْنِ أَصَابِعِهِ فِي الطَّسْتِ ذَهَبٌ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي مَنْ كَانَ هَكَذَا لا يُبَالِي بِالَّذِي حَمَلْتَهُ إِلَيْهِ.

10. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibnmd al-Qasani who has said the following. “A Certain person of our people has said that he wanted to deliver an amount of propertyto al-Rida (a. s.). It was a large amount. When he saw it he did not become happy. I became depressed and said to myself, “I delivered this property to him but he did not become happy.” The Imam (a. s.) called, “O boy, bring water and the receptacle.” The narrator has said that the Imam thensat on the chair and made a hand gesture to the boy to pure water on his hand.” The narrator has said that from his hand gold began to fall in the receptacle. He then turned to me and said, “One who would be as this he does not become happy for what you would deliver to him.”

ضعيف

The birth of abu al-Hassan al-Rida (a.s.) - Hadith 2774

11ـ سَعْدُ بْنُ عَبْدِ الله وَعَبْدُ الله بْنُ جَعْفَرٍ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ قُبِضَ عَلِيُّ بْنُ مُوسَى (عَلَيْهِ السَّلام) وَهُوَ ابْنُ تِسْعٍ وَأَرْبَعِينَ سَنَةً وَأَشْهُرٍ فِي عَامِ اثْنَيْنِ وَمِائَتَيْنِ عَاشَ بَعْدَ مُوسَى بْنِ جَعْفَرٍ عِشْرِينَ سَنَةً إِلا شَهْرَيْنِ أَوْ ثَلاثَةً.

11. Sa‘d ibn ‘Abdallah and ‘Abdallah ibn Ja‘far all have narrated from Ibrahim ibn Mahziyar from his brother Ali ibn Mahziyar from al-Hassan al-Husayn ibn Sa‘idfm Muhammad ibn Sinan who has said the following. “Ali ibn Musa (a. s.) died at the age of forty nine and few months in the year two hundred and two AH. He lived for nineteen years and two or three month after the death of Musa ibn Ja‘far (a. s.).”

ضعيف على المشهور

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2775

وُلِدَ (عَلَيْهِ السَّلام) فِي شَهْرِ رَمَضَانَ مِنْ سَنَةِ خَمْسٍ وَتِسْعِينَ وَمِائَةٍ وَقُبِضَ (عَلَيْهِ السَّلام) سَنَةَ عِشْرِينَ وَمِائَتَيْنِ فِي آخِرِ ذِي الْقَعْدَةِ وَهُوَ ابْنُ خَمْسٍ وَعِشْرِينَ سَنَةً وَشَهْرَيْنِ وَثَمَانِيَةَ عَشَرَ يَوْماً وَدُفِنَ بِبَغْدَادَ فِي مَقَابِرِ قُرَيْشٍ عِنْدَ قَبْرِ جَدِّهِ مُوسَى (عَلَيْهِ السَّلام) وَقَدْ كَانَ الْمُعْتَصِمُ أَشْخَصَهُ إِلَى بَغْدَادَ فِي أَوَّلِ هَذِهِ السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا (عَلَيْهِ السَّلام) وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا سَبِيكَةُ نُوبِيَّةٌ وَقِيلَ أَيْضاً إِنَّ اسْمَهَا كَانَ خَيْزُرَانَ وَرُوِيَ أَنَّهَا كَانَتْ مِنْ أَهْلِ بَيْتِ مَارِيَةَ أُمِّ إِبْرَاهِيمَ بْنِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

Abu Ja‘far, Muhammad ibn Ali (a. s.) was born in the month of Ramadan in the year one hundred ninety five and passed away in the year two hundred twenty at the end of the month of Dhu al-Al-Qa‘da at the age of twenty five and two months and eighteen days. He was buried in Baghdad in the grave yard of Quraysh near the grave of his grandfather, Musa ibn Ja‘far (a. s.). Al-Mu‘tasam had summoned him to Baghdad at the beginning of the year in which he left this world. His mother was ’Umm Walad, called, Sabika Nuwbiyya. It is also said that her name was Khizuran. It also is narrated that she was from the family of Maria, mother of Ibrahim, son of the Messenger of Allah.”

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2776

1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ خَالِدٍ قَالَ مُحَمَّدٌ وَكَانَ زَيْدِيّاً قَالَ كُنْتُ بِالْعَسْكَرِ فَبَلَغَنِي أَنَّ هُنَاكَ رَجُلٌ مَحْبُوسٌ أُتِيَ بِهِ مِنْ نَاحِيَةِ الشَّامِ مَكْبُولاً وَقَالُوا إِنَّهُ تَنَبَّأَ قَالَ عَلِيُّ بْنُ خَالِدٍ فَأَتَيْتُ الْبَابَ وَدَارَيْتُ الْبَوَّابِينَ وَالْحَجَبَةَ حَتَّى وَصَلْتُ إِلَيْهِ فَإِذَا رَجُلٌ لَهُ فَهْمٌ فَقُلْتُ يَا هَذَا مَا قِصَّتُكَ وَمَا أَمْرُكَ قَالَ إِنِّي كُنْتُ رَجُلاً بِالشَّامِ أَعْبُدُ الله فِي الْمَوْضِعِ الَّذِي يُقَالُ لَهُ مَوْضِعُ رَأْسِ الْحُسَيْنِ فَبَيْنَا أَنَا فِي عِبَادَتِي إِذْ أَتَانِي شَخْصٌ فَقَالَ لِي قُمْ بِنَا فَقُمْتُ مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي مَسْجِدِ الْكُوفَةِ فَقَالَ لِي تَعْرِفُ هَذَا الْمَسْجِدَ فَقُلْتُ نَعَمْ هَذَا مَسْجِدُ الْكُوفَةِ قَالَ فَصَلَّى وَصَلَّيْتُ مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي مَسْجِدِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِالْمَدِينَةِ فَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَسَلَّمْتُ وَصَلَّى وَصَلَّيْتُ مَعَهُ وَصَلَّى عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا بِمَكَّةَ فَلَمْ أَزَلْ مَعَهُ حَتَّى قَضَى مَنَاسِكَهُ وَقَضَيْتُ مَنَاسِكِي مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي الْمَوْضِعِ الَّذِي كُنْتُ أَعْبُدُ الله فِيهِ بِالشَّامِ وَمَضَى الرَّجُلُ فَلَمَّا كَانَ الْعَامُ الْقَابِلُ إِذَا أَنَا بِهِ فَعَلَ مِثْلَ فِعْلَتِهِ الاولَى فَلَمَّا فَرَغْنَا مِنْ مَنَاسِكِنَا وَرَدَّنِي إِلَى الشَّامِ وَهَمَّ بِمُفَارَقَتِي قُلْتُ لَهُ سَأَلْتُكَ بِالْحَقِّ الَّذِي أَقْدَرَكَ عَلَى مَا رَأَيْتُ إِلا أَخْبَرْتَنِي مَنْ أَنْتَ فَقَالَ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُوسَى قَالَ فَتَرَاقَى الْخَبَرُ حَتَّى انْتَهَى إِلَى مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ الزَّيَّاتِ فَبَعَثَ إِلَيَّ وَأَخَذَنِي وَكَبَّلَنِي فِي الْحَدِيدِ وَحَمَلَنِي إِلَى الْعِرَاقِ قَالَ فَقُلْتُ لَهُ فَارْفَعِ الْقِصَّةَ إِلَى مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ فَفَعَلَ وَذَكَرَ فِي قِصَّتِهِ مَا كَانَ فَوَقَّعَ فِي قِصَّتِهِ قُلْ لِلَّذِي أَخْرَجَكَ مِنَ الشَّامِ فِي لَيْلَةٍ إِلَى الْكُوفَةِ وَمِنَ الْكُوفَةِ إِلَى الْمَدِينَةِ وَمِنَ الْمَدِينَةِ إِلَى مَكَّةَ وَرَدَّكَ مِنْ مَكَّةَ إِلَى الشَّامِ أَنْ يُخْرِجَكَ مِنْ حَبْسِكَ هَذَا قَالَ عَلِيُّ بْنُ خَالِدٍ فَغَمَّنِي ذَلِكَ مِنْ أَمْرِهِ وَرَقَقْتُ لَهُ وَأَمَرْتُهُ بِالْعَزَاءِ وَالصَّبْرِ قَالَ ثُمَّ بَكَّرْتُ عَلَيْهِ فَإِذَا الْجُنْدُ وَصَاحِبُ الْحَرَسِ وَصَاحِبُ السِّجْنِ وَخَلْقُ الله فَقُلْتُ مَا هَذَا فَقَالُوا الْمَحْمُولُ مِنَ الشَّامِ الَّذِي تَنَبَّأَ افْتُقِدَ الْبَارِحَةَ فَلا يُدْرَى أَ خَسَفَتْ بِهِ الارْضُ أَوِ اخْتَطَفَهُ الطَّيْرُ.

1. Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from ali ibn Khalid who has said the following. “Muhammad who belonged to Zaydi sect said to me this. “I was in the army camp and I was told that there was a prisoner brought from the area of al-Sham (Syria) tied up and that he has proclaimed himself a prophet.” Ali ibn Khalid has said, “I went to him and found my way through the guards until I reached him. I found him to be a man of understanding. I asked him, “O you, what is your story and your case?” He said, “I am a man from al-Sham, worshipping Allah at a place called the ‘place of the head of al-Husayn’. During my worshipping a man came to me and said, “Come with me.” I went with him and I found myself in the Mosque of al-Kufa. He asked me, “Do you recognize this Mosque?” I replied, “Yes, I recognize it.” He said, “He prayed and I prayed with him. Then I found us in the Mosque of the Messenger of Allah in Madina. He offered greeting of peace to the Messenger of Allah and I did the same. He prayed and I prayed with him. He offered the special prayer for the Messenger of Allah. I was with him and found us in Makka. I continued to find myself with him until we finished all the acts to be perform there. Then I found myself with him at the place that I would worship in al-Sham. The man left. The next year I was with him again and we did as in the year before. When we finished all of the forms of worship and returned me back to my place of worship in al-Sham and was about to leave I asked him this. “I swear you the one who has given all these capabilities, tell me who are you?” He said, “I am Muhammad ibn Ali ibn Musa (a. s.).” The news spread and it reached Muhammad ibn ‘Abd al-Malik al-Zayyat. He sent his people who arrested me and tied me up in chains and transferred me to Iraq.” The narrator has said, “I asked him to send a petition to Muhammad ibn ‘Abd al-Malik. He did so explaining the whole story but the answer to his petition bearing the signature of Muhammad ibn ‘Abd al-Malik said, “He should ask the one who took him from al-Sham to al-Kufa, then to al-Madina then to al-Makka then back to al-Sham to release him from prison also.” I felt very sad for him with a great deal of sympathy. I tried to cheer him up and asked him to exercise patience. Next early morning when went to see him I found people from the army, the chief of the security men and the prison guard and the crowd of people around and in the area. I asked, “What is thematter?” They said, “The prisoner from al-Sham who had proclaimed himself as a prophet has disappeared and no one knows if the earth has swallowed him or the birds have snatched him away.”

ضعيف

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2777

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ قَالَ حَدَّثَنِي شَيْخٌ مِنْ أَصْحَابِنَا يُقَالُ لَهُ عَبْدُ الله بْنُ رَزِينٍ قَالَ كُنْتُ مُجَاوِراً بِالْمَدِينَةِ مَدِينَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَجِي‏ءُ فِي كُلِّ يَوْمٍ مَعَ الزَّوَالِ إِلَى الْمَسْجِدِ فَيَنْزِلُ فِي الصَّحْنِ وَيَصِيرُ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَيُسَلِّمُ عَلَيْهِ وَيَرْجِعُ إِلَى بَيْتِ فَاطِمَةَ (عليها السلام) فَيَخْلَعُ نَعْلَيْهِ وَيَقُومُ فَيُصَلِّي فَوَسْوَسَ إِلَيَّ الشَّيْطَانُ فَقَالَ إِذَا نَزَلَ فَاذْهَبْ حَتَّى تَأْخُذَ مِنَ التُّرَابِ الَّذِي يَطَأُ عَلَيْهِ فَجَلَسْتُ فِي ذَلِكَ الْيَوْمِ أَنْتَظِرُهُ لافْعَلَ هَذَا فَلَمَّا أَنْ كَانَ وَقْتُ الزَّوَالِ أَقْبَلَ (عَلَيْهِ السَّلام) عَلَى حِمَارٍ لَهُ فَلَمْ يَنْزِلْ فِي الْمَوْضِعِ الَّذِي كَانَ يَنْزِلُ فِيهِ وَجَاءَ حَتَّى نَزَلَ عَلَى الصَّخْرَةِ الَّتِي عَلَى بَابِ الْمَسْجِدِ ثُمَّ دَخَلَ فَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ ثُمَّ رَجَعَ إِلَى الْمَكَانِ الَّذِي كَانَ يُصَلِّي فِيهِ فَفَعَلَ هَذَا أَيَّاماً فَقُلْتُ إِذَا خَلَعَ نَعْلَيْهِ جِئْتُ فَأَخَذْتُ الْحَصَى الَّذِي يَطَأُ عَلَيْهِ بِقَدَمَيْهِ فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ جَاءَ عِنْدَ الزَّوَالِ فَنَزَلَ عَلَى الصَّخْرَةِ ثُمَّ دَخَلَ فَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ جَاءَ إِلَى الْمَوْضِعِ الَّذِي كَانَ يُصَلِّي فِيهِ فَصَلَّى فِي نَعْلَيْهِ وَلَمْ يَخْلَعْهُمَا حَتَّى فَعَلَ ذَلِكَ أَيَّاماً فَقُلْتُ فِي نَفْسِي لَمْ يَتَهَيَّأْ لِي هَاهُنَا وَلَكِنْ أَذْهَبُ إِلَى بَابِ الْحَمَّامِ فَإِذَا دَخَلَ إِلَى الْحَمَّامِ أَخَذْتُ مِنَ التُّرَابِ الَّذِي يَطَأُ عَلَيْهِ فَسَأَلْتُ عَنِ الْحَمَّامِ الَّذِي يَدْخُلُهُ فَقِيلَ لِي إِنَّهُ يَدْخُلُ حَمَّاماً بِالْبَقِيعِ لِرَجُلٍ مِنْ وُلْدِ طَلْحَةَ فَتَعَرَّفْتُ الْيَوْمَ الَّذِي يَدْخُلُ فِيهِ الْحَمَّامَ وَصِرْتُ إِلَى بَابِ الْحَمَّامِ وَجَلَسْتُ إِلَى الطَّلْحِيِّ أُحَدِّثُهُ وَأَنَا أَنْتَظِرُ مَجِيئَهُ (عَلَيْهِ السَّلام) فَقَالَ الطَّلْحِيُّ إِنْ أَرَدْتَ دُخُولَ الْحَمَّامِ فَقُمْ فَادْخُلْ فَإِنَّهُ لا يَتَهَيَّأُ لَكَ ذَلِكَ بَعْدَ سَاعَةٍ قُلْتُ وَلِمَ قَالَ لانَّ ابْنَ الرِّضَا يُرِيدُ دُخُولَ الْحَمَّامِ قَالَ قُلْتُ وَمَنِ ابْنُ الرِّضَا قَالَ رَجُلٌ مِنْ آلِ مُحَمَّدٍ لَهُ صَلاحٌ وَوَرَعٌ قُلْتُ لَهُ وَلا يَجُوزُ أَنْ يَدْخُلَ مَعَهُ الْحَمَّامَ غَيْرُهُ قَالَ نُخْلِي لَهُ الْحَمَّامَ إِذَا جَاءَ قَالَ فَبَيْنَا أَنَا كَذَلِكَ إِذْ أَقْبَلَ (عَلَيْهِ السَّلام) وَمَعَهُ غِلْمَانٌ لَهُ وَبَيْنَ يَدَيْهِ غُلامٌ مَعَهُ حَصِيرٌ حَتَّى أَدْخَلَهُ الْمَسْلَخَ فَبَسَطَهُ وَوَافَى فَسَلَّمَ وَدَخَلَ الْحُجْرَةَ عَلَى حِمَارِهِ وَدَخَلَ الْمَسْلَخَ وَنَزَلَ عَلَى الْحَصِيرِ فَقُلْتُ لِلطَّلْحِيِّ هَذَا الَّذِي وَصَفْتَهُ بِمَا وَصَفْتَ مِنَ الصَّلاحِ وَالْوَرَعِ فَقَالَ يَا هَذَا لا وَالله مَا فَعَلَ هَذَا قَطُّ إِلا فِي هَذَا الْيَوْمِ فَقُلْتُ فِي نَفْسِي هَذَا مِنْ عَمَلِي أَنَا جَنَيْتُهُ ثُمَّ قُلْتُ أَنْتَظِرُهُ حَتَّى يَخْرُجَ فَلَعَلِّي أَنَالُ مَا أَرَدْتُ إِذَا خَرَجَ فَلَمَّا خَرَجَ وَتَلَبَّسَ دَعَا بِالْحِمَارِ فَأُدْخِلَ الْمَسْلَخَ وَرَكِبَ مِنْ فَوْقِ الْحَصِيرِ وَخَرَجَ (عَلَيْهِ السَّلام) فَقُلْتُ فِي نَفْسِي قَدْ وَالله آذَيْتُهُ وَلا أَعُودُ وَلا أَرُومُ مَا رُمْتُ مِنْهُ أَبَداً وَصَحَّ عَزْمِي عَلَى ذَلِكَ فَلَمَّا كَانَ وَقْتُ الزَّوَالِ مِنْ ذَلِكَ الْيَوْمِ أَقْبَلَ عَلَى حِمَارِهِ حَتَّى نَزَلَ فِي الْمَوْضِعِ الَّذِي كَانَ يَنْزِلُ فِيهِ فِي الصَّحْنِ فَدَخَلَ وَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَجَاءَ إِلَى الْمَوْضِعِ الَّذِي كَانَ يُصَلِّي فِيهِ فِي بَيْتِ فَاطِمَةَ (عليها السلام) وَخَلَعَ نَعْلَيْهِ وَقَامَ يُصَلِّي.

2. Al-Husayn ibn Muhammad al-Ash‘ari has said that a shaykh from our people called ‘Abdallah ibn Razyn narrated to me the following. “I lived in al-Madina of the Messenger of Allah. Abu Ja‘far (a. s.) would come every day to the mosque at noon time. He would enter the compound and would turn to the shrine of the Messenger of Allah and offer his greeting of peace. He would then turn to the house of Fatima (a. s.), take off his shoes, stand up and pray. Satan induced temptation in my heart and said, “when he (the Imam (a. s.) would come go and pick up from the dust on which he has just stepped.” I waited that day for that purpose. When it was noontime he came on his donkey but he did not dismount at the place that he would do so before. He came and dismounted on the rock in front the door of the Mosque. He then entered the Mosque, turned to the Shrine of the Messenger of Allah and offered his greeting of peace to the Messenger of Allah. his disembark.” The narrator has said that then he then turned to the place where he would pray. He did the exact thing for several days. I then said to myself, “When will come this time and will remove his shoes I will go and pick up from the gravel on which he has jus stepped..” When he came next day at noontime he dismounted on the rock then entered the Mosque, turned to the Shrine of the Messenger of Allah and offered his greeing of peace then came to the place where he would pray but prayed without removing his shoes and did the same thing for several days. I then said to my self, “I could not succeed this way but now I must find which public bathhouse he uses to take a shower. I must wait at the door of the place and when he would come to enter the public bathhouse I will pick up the dust from the spot on which he has just stepped. I asked about such public bathhoue and found out that it is such a place in al-Baqi‘ that belongs to man from the family of al-Talha. I found out about the day that he would go this bathhouse. I then on that day went to the place and met the man from the family of al-Talha and began to talk to him while waiting for him (the Imam (a. s.) to come. The owner of the place said to me, “If you want to use the bathhouse you must do now because latter on it will not be available.” I asked, “Why is that?” He said, “Ibn al-Rida will come to use it.” I then asked, “Who is ibn al-Rida ?” He said, “A man from the family of Muhammad (s. a.). He is very pious and well discilpined.” I then asked, “Is it unlawful to use the public bathhouse at the time that he is there?” He said, “We just vacate the place and leave it just for him.” The narrator has said that at that time he came with a few of his slaves. In front of him there was a slave who carried a piece of mat and brought it in all the way to the dressing-room where he spread it down. He (the Imam) also came in offered his greeting of peace and entered the dressing-room while stile riding on the donkey. He then dismounted on the mat. I then said to the man from the family of al-Talha, “Is this the one whom you mentioned with all the superlatives?” He said, “O you, by Allah, he had never done this before. It only has happened today.” I said to my self, “This is because of what I have committed against my own soul.” I then said to myself, “I will wait until he comes out perhaps I will succeed in my plan.” When he came out he asked his people to bring the donkey. The donkey was brought in the dressing-room and he rode on the donkey from the top of the mat. And left. I said to my self, “By Allah, this is enough I have troubled him so much and I will not do any such thing again and will not even thing about doing such things.” My decision was complete and solid. When it became noontime of that day he came to the Mosque while riding on his donkey and dismounted on the spot in the compound of the Mosque where he had usually been doing. Then he turned to Shrine of the Messenger of Allah and offered his greeting of peace and went to the place where he prayed in the house of Fatima (a. s.). He took off his shoes and stood for prayer.”

مجهول

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2778

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ خَرَجَ (عَلَيْهِ السَّلام) عَلَيَّ فَنَظَرْتُ إِلَى رَأْسِهِ وَرِجْلَيْهِ لاصِفَ قَامَتَهُ لاصْحَابِنَا بِمِصْرَ فَبَيْنَا أَنَا كَذَلِكَ حَتَّى قَعَدَ وَقَالَ يَا عَلِيُّ إِنَّ الله احْتَجَّ فِي الامَامَةِ بِمِثْلِ مَا احْتَجَّ فِي النُّبُوَّةِ فَقَالَ وَآتَيْناهُ الْحُكْمَ صَبِيًّا قَالَ وَلَمَّا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً فَقَدْ يَجُوزُ أَنْ يُؤْتَى الْحُكْمَ صَبِيّاً وَيَجُوزُ أَنْ يُعْطَاهَا وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً.

3. al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat who has said the following “He (abu Ja‘far Muhammad ibn Ali al-Rida (a. s.) came out to me and I looked at his head and legs so I would be able to describe him physically to our people in Egypt. I kept looking until he sat down and said, “ O Ali, Allah’s presentation of proofs in support of Imam’s Imamat (Leadership with Divine Authority) is the same as those in support of the prophet-hood of a prophet. Allah has said, “. . We gave knowledge and wisdom to John during his childhood (19:12). “. . When he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good. (12:22) “. . When he grew-up to manhood and became forty years old,. .”(46:15). Allah may give authority to a child and He may do so when he is a fortyb years old man.”

ضعيف

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2779

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ قَالَ احْتَالَ الْمَأْمُونُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) بِكُلِّ حِيلَةٍ فَلَمْ يُمْكِنْهُ فِيهِ شَيْ‏ءٌ فَلَمَّا اعْتَلَّ وَأَرَادَ أَنْ يَبْنِيَ عَلَيْهِ ابْنَتَهُ دَفَعَ إِلَى مِائَتَيْ وَصِيفَةٍ مِنْ أَجْمَلِ مَا يَكُونُ إِلَى كُلِّ وَاحِدَةٍ مِنْهُنَّ جَاماً فِيهِ جَوْهَرٌ يَسْتَقْبِلْنَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) إِذَا قَعَدَ فِي مَوْضِعِ الاخْيَارِ فَلَمْ يَلْتَفِتْ إِلَيْهِنَّ وَكَانَ رَجُلٌ يُقَالُ لَهُ مُخَارِقٌ صَاحِبُ صَوْتٍ وَعُودٍ وَضَرْبٍ طَوِيلُ اللِّحْيَةِ فَدَعَاهُ الْمَأْمُونُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ كَانَ فِي شَيْ‏ءٍ مِنْ أَمْرِ الدُّنْيَا فَأَنَا أَكْفِيكَ أَمْرَهُ فَقَعَدَ بَيْنَ يَدَيْ ابي جعفر (عَلَيْهِ السَّلام) فَشَهِقَ مُخَارِقٌ شَهْقَةً اجْتَمَعَ عَلَيْهِ أَهْلُ الدَّارِ وَجَعَلَ يَضْرِبُ بِعُودِهِ وَيُغَنِّي فَلَمَّا فَعَلَ سَاعَةً وَإِذَا أَبُو جَعْفَرٍ لا يَلْتَفِتُ إِلَيْهِ لا يَمِيناً وَلا شِمَالاً ثُمَّ رَفَعَ إِلَيْهِ رَأْسَهُ وَقَالَ اتَّقِ الله يَا ذَا الْعُثْنُونِ قَالَ فَسَقَطَ الْمِضْرَابُ مِنْ يَدِهِ وَالْعُودُ فَلَمْ يَنْتَفِعْ بِيَدَيْهِ إِلَى أَنْ مَاتَ قَالَ فَسَأَلَهُ الْمَأْمُونُ عَنْ حَالِهِ قَالَ لَمَّا صَاحَ بِي أَبُو جَعْفَرٍ فَزِعْتُ فَزْعَةً لا أُفِيقُ مِنْهَا أَبَداً.

4. Ali ibn Muhammad has narrated from certain persons of our people from Muhammad ibn al-Rayyan who has said the following “Al-Ma’mun did all he could to prove that abu Ja‘far, Muhammad ibn Ali al-Rida (a. s.) was only a young man of worldly desires. However Al-Ma’mun could not succeed. When he became frustrated he gave his daughter in marriage to abu Ja‘far, Muhammad ibn Ali al-Rida (a. s.). For the ceremony he sent two hundred most beautiful entertaining girls each with a bowl in her hand with a precious pearl in it to well come abu Ja‘far, Muhammad ibn Ali al-Rida (a. s.) when he would sit on the special seat prepared for him. They, however, were not of any attraction to the Imam (a. s.) to disturb him. There was a man called Mukhariq who had a voice, musical skills, a guitar and a tall beard. Al-Ma’mun called him and he said, “O Amir al-Mu’minin, if he is a worldly man I will prove myself as dealing him deadly blows on your behalf.” He sat in front of abu Ja‘far, Muhammad ibn Ali al-Rida (a. s.) and began to bray a hee-haw that made all the people of the house gather around him. He began to play his guitar and sing. He did it for an hour but abu Ja‘far (a. s.) did not pay any attention to the right or left. Then he (a. s.) raised his head and said, “O you, tall bearded one, be pious before Allah.” The narrator has said that the musical instrument and guitar fell off his hand and he could not use his hands thereafter until he died. When Al-Ma’mun asked him about his condition he said, “When abu Ja‘far (a. s.) expressed his disappointment at me it struck me with a huge degree of fear from which I have not been able to relieve myself ever since.”

مرسل

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2780

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) وَمَعِي ثَلاثُ رِقَاعٍ غَيْرُ مُعَنْوَنَةٍ وَاشْتَبَهَتْ عَلَيَّ فَاغْتَمَمْتُ فَتَنَاوَلَ إِحْدَاهُمَا وَقَالَ هَذِهِ رُقْعَةُ زِيَادِ بْنِ شَبِيبٍ ثُمَّ تَنَاوَلَ الثَّانِيَةَ فَقَالَ هَذِهِ رُقْعَةُ فُلانٍ فَبُهِتُّ أَنَا فَنَظَرَ إِلَيَّ فَتَبَسَّمَ قَالَ وَأَعْطَانِي ثَلاثَمِائَةِ دِينَارٍ وَأَمَرَنِي أَنْ أَحْمِلَهَا إِلَى بَعْضِ بَنِي عَمِّهِ وَقَالَ أَمَا إِنَّهُ سَيَقُولُ لَكَ دُلَّنِي عَلَى حَرِيفٍ يَشْتَرِي لِي بِهَا مَتَاعاً فَدُلَّهُ عَلَيْهِ قَالَ فَأَتَيْتُهُ بِالدَّنَانِيرِ فَقَالَ لِي يَا أَبَا هَاشِمٍ دُلَّنِي عَلَى حَرِيفٍ يَشْتَرِي لِي بِهَا مَتَاعاً فَقُلْتُ نَعَمْ قَالَ وَكَلَّمَنِي جَمَّالٌ أَنْ أُكَلِّمَهُ لَهُ يُدْخِلُهُ فِي بَعْضِ أُمُورِهِ فَدَخَلْتُ عَلَيْهِ لاكَلِّمَهُ لَهُ فَوَجَدْتُهُ يَأْكُلُ وَمَعَهُ جَمَاعَةٌ وَلَمْ يُمْكِنِّي كَلامَهُ فَقَالَ يَا أَبَا هَاشِمٍ كُلْ وَوَضَعَ بَيْنَ يَدَيَّ ثُمَّ قَالَ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ مَسْأَلَةٍ يَا غُلامُ انْظُرْ إِلَى الْجَمَّالِ الَّذِي أَتَانَا بِهِ أَبُو هَاشِمٍ فَضُمَّهُ إِلَيْكَ قَالَ وَدَخَلْتُ مَعَهُ ذَاتَ يَوْمٍ بُسْتَاناً فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي لَمُولَعٌ بِأَكْلِ الطِّينِ فَادْعُ الله لِي فَسَكَتَ ثُمَّ قَالَ لِي بَعْدَ ثَلاثَةِ أَيَّامٍ ابْتِدَاءً مِنْهُ يَا أَبَا هَاشِمٍ قَدْ أَذْهَبَ الله عَنْكَ أَكْلَ الطِّينِ قَالَ أَبُو هَاشِمٍ فَمَا شَيْ‏ءٌ أَبْغَضَ إِلَيَّ مِنْهُ الْيَوْمَ.

5. Ali ibn Muhammad has narrated from Sahl ibn zd from Dawud ibn al-Qasim al-Ja‘fari who has said the following “Once I went to see abu Ja‘far (a. s.) and I had a few questions on three pieces of materials with proper markings and they were mixed as such that I could not distinguish. I felt sad. He picked one and said, “This is the letter of Ziyad ibn Shabib.” Then he picked up the other one and said, “. This is the letter of so and so.” I became awe struck. He looked at me and smiled.” The narrator has said that the Imam (a. s.) then gave me three hundred Dinars and asked me to deliver them to the certain persons of the sons of his uncle and said, “He will ask you to show him a professional person who would help him to buy goods, help show him one.” The narrator has said that I then went to him and gave him the Dinars and asked me, “O abu Hashim, can you show me a professional person who would help me to buy goods.” I said, “Yes, I can do so.” The narrator has said that a camel man asked me to speak on his behalf to abu Ja‘far (a. s.) to take part in certain matters of his affairs. I went to see him (abu Ja‘far (a. s.) to speak to him but he was having meal with a group of people and I did not get a chance to speak to him. He (abu Ja‘far (a. s.) said, “O abu Hashim, eat. He placed food before me. Then he said, initiating and without any question from me, “O slave, take good care of the camel-man that abu Hashim has brought for us. Keep him with you.” The narrator has said that one day I entered a garden along with him and said, “May Allah take my soul in service for your cause, I am addicted to eating fig. Pray to Allah for me.” He was quite and then after three day on his own initiation he said, “O abu Hashim, “Allah has removed your addiction.” Ever since it is the thing that I hate most.”

ضعيف على المشهور

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2781

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ الْهَاشِمِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ أَوْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَاشِمِيِّ قَالَ دَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) صَبِيحَةَ عُرْسِهِ حَيْثُ بَنَى بِابْنَةِ الْمَأْمُونِ وَكُنْتُ تَنَاوَلْتُ مِنَ اللَّيْلِ دَوَاءً فَأَوَّلُ مَنْ دَخَلَ عَلَيْهِ فِي صَبِيحَتِهِ أَنَا وَقَدْ أَصَابَنِي الْعَطَشُ وَكَرِهْتُ أَنْ أَدْعُوَ بِالْمَاءِ فَنَظَرَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فِي وَجْهِي وَقَالَ أَظُنُّكَ عَطْشَانَ فَقُلْتُ أَجَلْ فَقَالَ يَا غُلامُ أَوْ جَارِيَةُ اسْقِنَا مَاءً فَقُلْتُ فِي نَفْسِي السَّاعَةَ يَأْتُونَهُ بِمَاءٍ يَسُمُّونَهُ بِهِ فَاغْتَمَمْتُ لِذَلِكَ فَأَقْبَلَ الْغُلامُ وَمَعَهُ الْمَاءُ فَتَبَسَّمَ فِي وَجْهِي ثُمَّ قَالَ يَا غُلامُ نَاوِلْنِي الْمَاءَ فَتَنَاوَلَ الْمَاءَ فَشَرِبَ ثُمَّ نَاوَلَنِي فَشَرِبْتُ ثُمَّ عَطِشْتُ أَيْضاً وَكَرِهْتُ أَنْ أَدْعُوَ بِالْمَاءِ فَفَعَلَ مَا فَعَلَ فِي الاولَى فَلَمَّا جَاءَ الْغُلامُ وَمَعَهُ الْقَدَحُ قُلْتُ فِي نَفْسِي مِثْلَ مَا قُلْتُ فِي الاولَى فَتَنَاوَلَ الْقَدَحَ ثُمَّ شَرِبَ فَنَاوَلَنِي وَتَبَسَّمَ قَالَ مُحَمَّدُ بْنُ حَمْزَةَ فَقَالَ لِي هَذَا الْهَاشِمِيُّ وَأَنَا أَظُنُّهُ كَمَا يَقُولُونَ.

6. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from Muhammad ibn Ali from Muhammad ibn Hamza al-Hashimi from Ali ibn Muhammad or Muhammad ibn Ali al-Hashimi who has said the following “ I went tot see abu Ja‘far (a. s.) in the morning of his marriage to the daughter of al-Ma’al-Ma’mun. The night before I had taken medicine and I was the first to meet him that morning. I was thirsty but did not like to ask for water. Abu Ja‘far (a. s.) looked at me and said, “I think you are thirsty.” I said, “Yes, I am thirsty.” He called, “O Ghulam (male slave or servant) or Jariya (female slave orservant) bring us water.” I said to myself, “They may poison the water. For this reason I became depressed. The servant then came with water. He (abu Ja‘far (a. s.) looked at me with a smile and, “O Ghulam, give the water.” He drank from it and gave the rest to me and I drank. I became thirsty again and did not like to ask for water. He then did as he had done before. When the Ghulam (servant) came with the bowl of water I thought as I thought before. He then took the bowl, drank from it and gave the rest to me with a smile.” Muhammad ibn Hamza has said that this Hashimi told me, “I think what they (Shi‘a ) say (that Imams possess Divine Authority) about him is true.”

ضعيف

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2782

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ اسْتَأْذَنَ عَلَى ابي جعفر (عَلَيْهِ السَّلام) قَوْمٌ مِنْ أَهْلِ النَّوَاحِي مِنَ الشِّيعَةِ فَأَذِنَ لَهُمْ فَدَخَلُوا فَسَأَلُوهُ فِي مَجْلِسٍ وَاحِدٍ عَنْ ثَلاثِينَ أَلْفَ مَسْأَلَةٍ فَأَجَابَ (عَلَيْهِ السَّلام) وَلَهُ عَشْرُ سِنِينَ.

7. Ali ibn Ibrahim has narrated from his father who has said the following. “Once a group of Shi‘a from the suburbs asked permission to meet abu Ja‘far (a. s.). He granted them permission and they came in his presence. In one meeting they asked him thirty thousand questions. He answered them all and at that time he was ten years old.”

حسن كالصحيح

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2783

8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دِعْبِلِ بْنِ عَلِيٍّ أَنَّهُ دَخَلَ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) وَأَمَرَ لَهُ بِشَيْ‏ءٍ فَأَخَذَهُ وَلَمْ يَحْمَدِ الله قَالَ فَقَالَ لَهُ لِمَ لَمْ تَحْمَدِ الله قَالَ ثُمَّ دَخَلْتُ بَعْدُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) وَأَمَرَ لِي بِشَيْ‏ءٍ فَقُلْتُ الْحَمْدُ لله فَقَالَ لِي تَأَدَّبْتَ.

8. Ali ibn Muhammad has narrated from Salj ibn Ziyad from Ali ibn al-Hakam who has said the following. “Di‘bil ibn Ali once went to see abu al-Hassan al-Rida (a. s.) and he ordered his people to give him a certain gift but he did thank Allah.” The narrator has said that the Imam (a. s.) said to him, “Why did you not thank Allah?” The narrator has said that then I went to see abu Ja‘far (a. s.) and ordered his people to give a gift and I said, “All praise belongs to Allah.” The Imam (a. s.) said, “You just demonstrated your discipline.”

ضعيف على المشهور

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2784

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ يَا مُحَمَّدُ حَدَثَ بِ‏آلِ فَرَجٍ حَدَثٌ فَقُلْتُ مَاتَ عُمَرُ فَقَالَ الْحَمْدُ لله حَتَّى أَحْصَيْتُ لَهُ أَرْبَعاً وَعِشْرِينَ مَرَّةً فَقُلْتُ يَا سَيِّدِي لَوْ عَلِمْتُ أَنَّ هَذَا يَسُرُّكَ لَجِئْتُ حَافِياً أَعْدُو إِلَيْكَ قَالَ يَا مُحَمَّدُ أَ وَلا تَدْرِي مَا قَالَ لَعَنَهُ الله لِمُحَمَّدِ بْنِ عَلِيٍّ أَبِي قَالَ قُلْتُ لا قَالَ خَاطَبَهُ فِي شَيْ‏ءٍ فَقَالَ أَظُنُّكَ سَكْرَانَ فَقَالَ أَبِي اللهمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي أَمْسَيْتُ لَكَ صَائِماً فَأَذِقْهُ طَعْمَ الْحَرْبِ وَذُلَّ الاسْرِ فَوَ الله إِنْ ذَهَبَتِ الايَّامُ حَتَّى حُرِبَ مَالُهُ وَمَا كَانَ لَهُ ثُمَّ أُخِذَ أَسِيراً وَهُوَ ذَا قَدْ مَاتَ لا رَحِمَهُ الله وَقَدْ أَدَالَ الله عَزَّ وَجَلَّ مِنْهُ وَمَا زَالَ يُدِيلُ أَوْلِيَاءَهُ مِنْ أَعْدَائِهِ.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Muhammad ibn Sinan who has said the following. “Once I went to see abu al-Hassan (a. s.). He said, “O Muhammad, has something happened to the family of al-Faraj (the governor of al-Madina )?” I said, “Yes, ‘Umar (a member of al-Faraj family) has died.” The Imam (a. s.) said, “All thanks and praise belongs to Allah.” He said it twenty four times. I then said, “My master, had known it would make you this happy I would have come to running and bare foot with the news (to congratulate you).” The Imam (a. s.) said, “Do you not know what he –may Allah condemn him- once had said to Muhammad ibn Ali, my father?” The narrator has said that I said, “No, I do not know it.” The Imam (a. s.) said, “He spoke to my father about an issue and then said to him, “I think you are drunk.” My father then had said, “O Lord, if you know that I have been fasting this day, then make him test the taste of al-A ‘war, and the humiliation of captivity.” By Allah, in just a few days his belongings were looted and he was captured and know he is dead-may Allah deprive him of His mercy. Allah, the Most Majestic, the Most gracious, has exacted revenge from him and He continues to exact revenge for His friends from His enemies.

ضعيف على المشهور

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2785

10ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ صَلَّيْتُ مَعَ ابي جعفر (عَلَيْهِ السَّلام) فِي مَسْجِدِ الْمُسَيَّبِ وَصَلَّى بِنَا فِي مَوْضِعِ الْقِبْلَةِ سَوَاءً وَذُكِرَ أَنَّ السِّدْرَةَ الَّتِي فِي الْمَسْجِدِ كَانَتْ يَابِسَةً لَيْسَ عَلَيْهَا وَرَقٌ فَدَعَا بِمَاءٍ وَتَهَيَّأَ تَحْتَ السِّدْرَةِ فَعَاشَتِ السِّدْرَةُ وَأَوْرَقَتْ وَحَمَلَتْ مِنْ عَامِهَا.

10. Ahmad ibn Idris has narrated from from Muhammad ibn Hassa’n from abu Hashim Ali-Ja‘fari who has said the following. “Once I prayed with abu Ja‘far (a. s.) in the Mosque of Ali-Musayyib. He lead the prayer with us and as to the direction of Makka he stood up facing straight. He also has said that a berry tree that was in the Mosque had dried up and had no leaves. The Imam (a. s.) asked for water and prepared himself under that tree for prayer. The berry tree came alive with leaves and fruits in that year.”

ضعيف

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2786

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ وَعَمْرِو بْنِ عُثْمَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ عَنِ الْمُطَرِّفِيِّ قَالَ مَضَى أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) وَلِيَ عَلَيْهِ أَرْبَعَةُ آلافِ دِرْهَمٍ فَقُلْتُ فِي نَفْسِي ذَهَبَ مَالِي فَأَرْسَلَ إِلَيَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِذَا كَانَ غَداً فَأْتِنِي وَلْيَكُنْ مَعَكَ مِيزَانٌ وَأَوْزَانٌ فَدَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ لِي مَضَى أَبُو الْحَسَنِ وَلَكَ عَلَيْهِ أَرْبَعَةُ آلافِ دِرْهَمٍ فَقُلْتُ نَعَمْ فَرَفَعَ الْمُصَلَّى الَّذِي كَانَ تَحْتَهُ فَإِذَا تَحْتَهُ دَنَانِيرُ فَدَفَعَهَا إِلَيَّ.

11. A number of our people has narrated from Ahmad ibn Muhammad from Ali-Hajjal and ‘Amr ibn ‘Uthman from a man of the people of al-Madina from Ali-Mutrifiy who has said the following. “Abu al-Hassan al-Rida (a. s.) passed away and owed my four thousand dirhams. I said to myself, “My money is lost.” Abu Ja‘far (a. s.) sent me a message to come to him the next day and bring with me a balance and weighing stones.” I went to see hiom and he said, “Abu al-Hassan has passed away. Did he owe you four thousand Dirhams?” I said, “Yes, he did.” He then lifted up his prayer rug on which was sitting and there were Dinars and he give them to me.”

مجهول

The Birth of Abu Ja‘far, Muhammad ibn Ali, the Second (a.s.) - Hadith 2787

12ـ سَعْدُ بْنُ عَبْدِ الله وَالْحِمْيَرِيُّ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ قُبِضَ مُحَمَّدُ بْنُ عَلِيٍّ وَهُوَ ابْنُ خَمْسٍ وَعِشْرِينَ سَنَةً وَثَلاثَةِ أَشْهُرٍ وَاثْنَيْ عَشَرَ يَوْماً تُوُفِّيَ يَوْمَ الثَّلاثَاءِ لِسِتٍّ خَلَوْنَ مِنْ ذِي الْحِجَّةِ سَنَةَ عِشْرِينَ وَمِائَتَيْنِ عَاشَ بَعْدَ أَبِيهِ تِسْعَةَ عَشَرَ سَنَةً إِلا خَمْساً وَعِشْرِينَ يَوْماً.

12. Sa‘d ibn ‘Abdallah and Ali-Himyari all have narrated fom Ibrahim ibn Mahziyar from his brother Ali from al-Husayn ibn Sa‘id from Muhammad ibn Sinan who has said the following. “Muhammad ibn Ali (a. s.) passed away at the age of twenty five years, three months and twelve days. He died on a Tuesday on the sixth of Dhil Hajj in the year two hundred twenty AH. He lived nineteen years less twenty five days.”

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The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2788

وُلِدَ (عَلَيْهِ السَّلام) لِلنِّصْفِ مِنْ ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَمِائَتَيْنِ. وَرُوِيَ أَنَّهُ وُلِدَ (عَلَيْهِ السَّلام) فِي رَجَبٍ سَنَةَ أَرْبَعَ عَشْرَةَ وَمِائَتَيْنِ وَمَضَى لارْبَعٍ بَقِينَ مِنْ جُمَادَى الاخِرَةِ سَنَةَ أَرْبَعٍ وَخَمْسِينَ وَمِائَتَيْنِ. وَرُوِيَ أَنَّهُ قُبِضَ (عَلَيْهِ السَّلام) فِي رَجَبٍ سَنَةَ أَرْبَعٍ وَخَمْسِينَ وَمِائَتَيْنِ وَلَهُ أَحَدٌ وَأَرْبَعُونَ سَنَةً وَسِتَّةُ أَشْهُرٍ. وَأَرْبَعُونَ سَنَةً عَلَى الْمَوْلِدِ الاخَرِ الَّذِي رُوِيَ وَكَانَ الْمُتَوَكِّلُ أَشْخَصَهُ مَعَ يَحْيَى بْنِ هَرْثَمَةَ بْنِ أَعْيَنَ مِنَ الْمَدِينَةِ إِلَى سُرَّ مَنْ رَأَى فَتُوُفِّيَ بِهَا (عَلَيْهِ السَّلام) وَدُفِنَ فِي دَارِهِ وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا سَمَانَةُ.

He was born on Dhil Hajj fifteen in the year two hundred twelve. It is said that he was born in the month of Rajab in the year two hundred and fourteen AH. He passed away on twenty sixth of Jamadi al-Akhir in the year two hundred fifty two. It is narrated that he passed away in the month of Rajab in the year two hundred fifty four AH. He lived for forty one years and six months. According to the previously mentioned date he lived for forty years. Ali-Mutawakkil had summond him from al-Madina with Yahya ibn Harthama ibn ’Ayan to Surra man Ra‘Abdallah. He left this world there from and he was buried in his house. His mother was ’Umm Walad, called Samana.

The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2789

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ خَيْرَانَ الاسْبَاطِيِّ قَالَ قَدِمْتُ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) الْمَدِينَةَ فَقَالَ لِي مَا خَبَرُ الْوَاثِقِ عِنْدَكَ قُلْتُ جُعِلْتُ فِدَاكَ خَلَّفْتُهُ فِي عَافِيَةٍ أَنَا مِنْ أَقْرَبِ النَّاسِ عَهْداً بِهِ عَهْدِي بِهِ مُنْذُ عَشَرَةِ أَيَّامٍ قَالَ فَقَالَ لِي إِنَّ أَهْلَ الْمَدِينَةِ يَقُولُونَ إِنَّهُ مَاتَ فَلَمَّا أَنْ قَالَ لِيَ النَّاسَ عَلِمْتُ أَنَّهُ هُوَ ثُمَّ قَالَ لِي مَا فَعَلَ جَعْفَرٌ قُلْتُ تَرَكْتُهُ أَسْوَأَ النَّاسِ حَالاً فِي السِّجْنِ قَالَ فَقَالَ أَمَا إِنَّهُ صَاحِبُ الامْرِ مَا فَعَلَ ابْنُ الزَّيَّاتِ قُلْتُ جُعِلْتُ فِدَاكَ النَّاسُ مَعَهُ وَالامْرُ أَمْرُهُ قَالَ فَقَالَ أَمَا إِنَّهُ شُؤْمٌ عَلَيْهِ قَالَ ثُمَّ سَكَتَ وَقَالَ لِي لا بُدَّ أَنْ تَجْرِيَ مَقَادِيرُ الله تَعَالَى وَأَحْكَامُهُ يَا خَيْرَانُ مَاتَ الْوَاثِقُ وَقَدْ قَعَدَ الْمُتَوَكِّلُ جَعْفَرٌ وَقَدْ قُتِلَ ابْنُ الزَّيَّاتِ فَقُلْتُ مَتَى جُعِلْتُ فِدَاكَ قَالَ بَعْدَ خُرُوجِكَ بِسِتَّةِ أَيَّامٍ.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Khayrana Ali-Asbati who has said the following. “Once I went to al-Madina to see abu al-Hassan (a. s.). He asked me, “What is the news from Ali-Wathiq (Abbassid ruler)?” I said, may Allah take my soul in service for your cause, I left him in good health and I am of all people the latest who met him. I met him just ten days ago.” The narrator has said that the Imam (a. s.) then said, “People of al-Madina say that he has died.” When he said, “people say’ I understood that it is he himself. He then said, “What has Ja‘far (Mutawakkil Abbassid) done?” I said, “I left him in the worst condition of all people. He was in prison.” The narrator has said that he then said, “He has become the ruler. What has ibn Ali-Zayyat (the vizir of Wathiq) has done?” I said, may Allah take my soul in service for your cause, people are with him and whatever he says it goes.” The narrator has said that he then said, “His progress has proved to become a misfortune for him.” The narrator has said that he then paused for a while and said to me, “The measures of Allah, the Most High and His decrees must go on. O Khayaran, al-Wathiq has died and Ali-Mutawakkil , Ja‘far has replaced him and ibn al-Zayyat is killed.” I then asked, “May Allah take my soul in service for your cause, when this has happened?” He said, “After six days from the time you left.”

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The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2790

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ صَالِحِ بْنِ سَعِيدٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فِي كُلِّ الامُورِ أَرَادُوا إِطْفَاءَ نُورِكَ وَالتَّقْصِيرَ بِكَ حَتَّى أَنْزَلُوكَ هَذَا الْخَانَ الاشْنَعَ خَانَ الصَّعَالِيكِ فَقَالَ هَاهُنَا أَنْتَ يَا ابْنَ سَعِيدٍ ثُمَّ أَوْمَأَ بِيَدِهِ وَقَالَ انْظُرْ فَنَظَرْتُ فَإِذَا أَنَا بِرَوْضَاتٍ آنِقَاتٍ وَرَوْضَاتٍ بَاسِرَاتٍ فِيهِنَّ خَيْرَاتٌ عَطِرَاتٌ وَوِلْدَانٌ كَأَنَّهُنَّ اللُّؤْلُؤُ الْمَكْنُونُ وَأَطْيَارٌ وَظِبَاءٌ وَأَنْهَارٌ تَفُورُ فَحَارَ بَصَرِي وَحَسَرَتْ عَيْنِي فَقَالَ حَيْثُ كُنَّا فَهَذَا لَنَا عَتِيدٌ لَسْنَا فِي خَانِ الصَّعَالِيكِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Muhammad ibn Yahya from Salih ibn Sa‘id who has said the following. “Once I went to see abu al-Hassan (a. s.) and I said, “May Allah take my soul in service for your cause, in all matters they wanted to extinguish your light and be unjust towards you. So much so that they have lodged you in this disgraceful place for the homeless.” He said, “O ibn Sa‘id, here. He pointed out with his hand and said, “Look there.” When looked I saw gardens. I saw very delightful gardens. There lived lovely boys and girls as if they well protected and secure pearls. There lived birds and beautiful deer. It have fountains and rivers that pur out and gush forth. My sight bewildered and my eyes turned dull. He then said, “Wherever we may live these are for us. We are in the lodging for the homeless.”

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The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2791

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ الْجَلابِ قَالَ اشْتَرَيْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) غَنَماً كَثِيرَةً فَدَعَانِي فَأَدْخَلَنِي مِنْ إِصْطَبْلِ دَارِهِ إِلَى مَوْضِعٍ وَاسِعٍ لا أَعْرِفُهُ فَجَعَلْتُ أُفَرِّقُ تِلْكَ الْغَنَمَ فِيمَنْ أَمَرَنِي بِهِ فَبَعَثَ إِلَى أَبِي جَعْفَرٍ وَإِلَى وَالِدَتِهِ وَغَيْرِهِمَا مِمَّنْ أَمَرَنِي ثُمَّ اسْتَأْذَنْتُهُ فِي الانْصِرَافِ إِلَى بَغْدَادَ إِلَى وَالِدِي وَكَانَ ذَلِكَ يَوْمَ التَّرْوِيَةِ فَكَتَبَ إِلَيَّ تُقِيمُ غَداً عِنْدَنَا ثُمَّ تَنْصَرِفُ قَالَ فَأَقَمْتُ فَلَمَّا كَانَ يَوْمُ عَرَفَةَ أَقَمْتُ عِنْدَهُ وَبِتُّ لَيْلَةَ الاضْحَى فِي رِوَاقٍ لَهُ فَلَمَّا كَانَ فِي السَّحَرِ أَتَانِي فَقَالَ يَا إِسْحَاقُ قُمْ قَالَ فَقُمْتُ فَفَتَحْتُ عَيْنِي فَإِذَا أَنَا عَلَى بَابِي بِبَغْدَادَ قَالَ فَدَخَلْتُ عَلَى وَالِدِي وَأَنَا فِي أَصْحَابِي فَقُلْتُ لَهُمْ عَرَّفْتُ بِالْعَسْكَرِ وَخَرَجْتُ بِبَغْدَادَ إِلَى الْعِيدِ.

3. Al-Husayn ibn Muhammad has narrated from from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Ali ibn Muhammad from Ishaq al-Jallab who has said the following. “Once I bought a large number of sheeps for abu al-Hassan (a. s.). He called and admitted me into the barn area of his house into a vast location that I could not recognize. He ordered me to distribute the sheep among certain people and of such people were abu Ja‘far and his mother and others. Thereafter I requested permission to leave for Baghdad to see my father. It was the day of Tarwiya (eighth of the month of Dhi al-Hajj). He wrote to me, “Stay with us tomorrow thereafter leave.” I stayed that day and then it was the day of ‘Arafa (ninth of Dhi al-Hajj but I stayed with them that day as well as the tenth night in the balcony of his house. At dawn he came to me and said, “O Ishaq, wake up.” I then got up.” The narrator has said that I then opened my eyes and found myself at my own door in Baghdad. I went inside and met my father and I was among my people and I told them I spent the day of ‘Arafa (ninth of Dhi al-Hajj) in the army camp (Samarra) and for ‘Id (tenth of Dhi al-Hajj) I am in Baghdad.”

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The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2792

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الطَّاهِرِيِّ قَالَ مَرِضَ الْمُتَوَكِّلُ مِنْ خُرَاجٍ خَرَجَ بِهِ وَأَشْرَفَ مِنْهُ عَلَى الْهَلاكِ فَلَمْ يَجْسُرْ أَحَدٌ أَنْ يَمَسَّهُ بِحَدِيدَةٍ فَنَذَرَتْ أُمُّهُ إِنْ عُوفِيَ أَنْ تَحْمِلَ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ مَالاً جَلِيلاً مِنْ مَالِهَا وَقَالَ لَهُ الْفَتْحُ بْنُ خَاقَانَ لَوْ بَعَثْتَ إِلَى هَذَا الرَّجُلِ فَسَأَلْتَهُ فَإِنَّهُ لا يَخْلُو أَنْ يَكُونَ عِنْدَهُ صِفَةٌ يُفَرِّجُ بِهَا عَنْكَ فَبَعَثَ إِلَيْهِ وَوَصَفَ لَهُ عِلَّتَهُ فَرَدَّ إِلَيْهِ الرَّسُولُ بِأَنْ يُؤْخَذَ كُسْبُ الشَّاةِ فَيُدَافَ بِمَاءِ وَرْدٍ فَيُوضَعَ عَلَيْهِ فَلَمَّا رَجَعَ الرَّسُولُ وَأَخْبَرَهُمْ أَقْبَلُوا يَهْزَءُونَ مِنْ قَوْلِهِ فَقَالَ لَهُ الْفَتْحُ هُوَ وَالله أَعْلَمُ بِمَا قَالَ وَأَحْضَرَ الْكُسْبَ وَعَمِلَ كَمَا قَالَ وَوَضَعَ عَلَيْهِ فَغَلَبَهُ النَّوْمُ وَسَكَنَ ثُمَّ انْفَتَحَ وَخَرَجَ مِنْهُ مَا كَانَ فِيهِ وَبُشِّرَتْ أُمُّهُ بِعَافِيَتِهِ فَحَمَلَتْ إِلَيْهِ عَشَرَةَ آلافِ دِينَارٍ تَحْتَ خَاتَمِهَا ثُمَّ اسْتَقَلَّ مِنْ عِلَّتِهِ فَسَعَى إِلَيْهِ الْبَطْحَائِيُّ الْعَلَوِيُّ بِأَنَّ أَمْوَالاً تُحْمَلُ إِلَيْهِ وَسِلاحاً فَقَالَ لِسَعِيدٍ الْحَاجِبِ اهْجُمْ عَلَيْهِ بِاللَّيْلِ وَخُذْ مَا تَجِدُ عِنْدَهُ مِنَ الامْوَالِ وَالسِّلاحِ وَاحْمِلْهُ إِلَيَّ قَالَ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ فَقَالَ لِي سَعِيدٌ الْحَاجِبُ صِرْتُ إِلَى دَارِهِ بِاللَّيْلِ وَمَعِي سُلَّمٌ فَصَعِدْتُ السَّطْحَ فَلَمَّا نَزَلْتُ عَلَى بَعْضِ الدَّرَجِ فِي الظُّلْمَةِ لَمْ أَدْرِ كَيْفَ أَصِلُ إِلَى الدَّارِ فَنَادَانِي يَا سَعِيدُ مَكَانَكَ حَتَّى يَأْتُوكَ بِشَمْعَةٍ فَلَمْ أَلْبَثْ أَنْ أَتَوْنِي بِشَمْعَةٍ فَنَزَلْتُ فَوَجَدْتُهُ عَلَيْهِ جُبَّةُ صُوفٍ وَقَلَنْسُوَةٌ مِنْهَا وَسَجَّادَةٌ عَلَى حَصِيرٍ بَيْنَ يَدَيْهِ فَلَمْ أَشُكَّ أَنَّهُ كَانَ يُصَلِّي فَقَالَ لِي دُونَكَ الْبُيُوتَ فَدَخَلْتُهَا وَفَتَّشْتُهَا فَلَمْ أَجِدْ فِيهَا شَيْئاً وَوَجَدْتُ الْبَدْرَةَ فِي بَيْتِهِ مَخْتُومَةً بِخَاتَمِ أُمِّ الْمُتَوَكِّلِ وَكِيساً مَخْتُوماً وَقَالَ لِي دُونَكَ الْمُصَلَّى فَرَفَعْتُهُ فَوَجَدْتُ سَيْفاً فِي جَفْنٍ غَيْرِ مُلَبَّسٍ فَأَخَذْتُ ذَلِكَ وَصِرْتُ إِلَيْهِ فَلَمَّا نَظَرَ إِلَى خَاتَمِ أُمِّهِ عَلَى الْبَدْرَةِ بَعَثَ إِلَيْهَا فَخَرَجَتْ إِلَيْهِ فَأَخْبَرَنِي بَعْضُ خَدَمِ الْخَاصَّةِ أَنَّهَا قَالَتْ لَهُ كُنْتُ قَدْ نَذَرْتُ فِي عِلَّتِكَ لَمَّا أَيِسْتُ مِنْكَ إِنْ عُوفِيتَ حَمَلْتُ إِلَيْهِ مِنْ مَالِي عَشَرَةَ آلافِ دِينَارٍ فَحَمَلْتُهَا إِلَيْهِ وَهَذَا خَاتَمِي عَلَى الْكِيسِ وَفَتَحَ الْكِيسَ الاخَرَ فَإِذَا فِيهِ أَرْبَعُمِائَةِ دِينَارٍ فَضَمَّ إِلَى الْبَدْرَةِ بَدْرَةً أُخْرَى وَأَمَرَنِي بِحَمْلِ ذَلِكَ إِلَيْهِ فَحَمَلْتُهُ وَرَدَدْتُ السَّيْفَ وَالْكِيسَيْنِ وَقُلْتُ لَهُ يَا سَيِّدِي عَزَّ عَلَيَّ فَقَالَ لِي سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ.

4. Ali ibn Muhammad has narrated from Ibrahim ibn Muhammad al-Tahiri who has said the following. “ Al-Mutawakkil became ill because of a boil so seriously that he was about to die and no one would have the courage to touch to operate him. His mother vowed to sent a large sum of money to abu al-Hassan (a. s.) from her own property if her son would recover. Fath ibn Khaqan had advised him to ask him (the Imam (a. s.) about it. He might know something that would help relieve you. He sent the message to him and explained his illness. The messenger returned with a message that said, “Warm up oil from sheep mixed with water and place it on the boil.” When the messenger explained it to them they laughed at his words. However, al-Fath said, “He, by Allah, knows best about what he has said.” They brought the oil and prepared it as explained and placed it on the boil. The patience soon after was fast asleep and his acting pain had calmed down. Afterwards it opened up and the substance in it was discharged and his mother was given the glad news of his recovery. She sent ten thousand Dinars to him (abu al-Hassan (a. s.) marked with her own seal. He had fully recovered from his illness, al-Batha’i al-‘Alawi acting as a spy said to him, “Large sums of money and weapons are delivered to him (abu al-Hassan (a. s.).” He (Al-Mutawakkil) ordered Sa‘id the police chief to search his house during the night and confiscate whatever money and weapons you would find therein and bring hem to him (Al-Mutawakkil).” Ibrahim ibn Muhammad has said, “Sa‘id, the chief of police told me that when I went to his house during the night and I had a ladder to climb over the wall and when I climbed on the roof and then climbed down few steps in the dark I did not know how to reach the house. He (abu al-Hassan (a. s.) called me, “O Sa‘id, hold on until they bring you candles. In a little while they brought me a candle and I climbed down and found him with woolen gown on him and woolen cap and before him there was prayer rug with a mat on it. I then had no doubt that he was praying. He said to me, “There are the rooms.” I then searched them and did not find anything there but I found the bag of money in his house that was sealed with the seal of the mother of Al-Mutawakkil on it and another sealed bag of money. He said to me, “There is the prayer rug.” I lifted it up and there was a sword underneath in a sheath. I took them to Al-Mutawakkil. When saw the seal of his mother on it he called her for inquiry and she came to him. Private servants informed me that she said to him, “When you were very ill, I had vowed out of frustration that if you would recover I will pay him ten thousand Dinars from my own properties. I paid him and this is my own seal. He opened the other bag and there was a four hundred Dinars in it. He added an other bag of money to it and asked me to deliver them to him (abu al-Hassan (a. s.) I returned the sword and the bags of money to him saying, “My master, (I wish you knew) how much this assignment has depressed me.” He said, “The unjust ones will find out very soon to what kind of destination they will end up.”

مجهول

The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2793

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ قَالَ قَالَ لِي مُحَمَّدُ بْنُ الْفَرَجِ إِنَّ أَبَا الْحَسَنِ كَتَبَ إِلَيْهِ يَا مُحَمَّدُ أَجْمِعْ أَمْرَكَ وَخُذْ حِذْرَكَ قَالَ فَأَنَا فِي جَمْعِ أَمْرِي وَلَيْسَ أَدْرِي مَا كَتَبَ إِلَيَّ حَتَّى وَرَدَ عَلَيَّ رَسُولٌ حَمَلَنِي مِنْ مِصْرَ مُقَيَّداً وَضَرَبَ عَلَى كُلِّ مَا أَمْلِكُ وَكُنْتُ فِي السِّجْنِ ثَمَانَ سِنِينَ ثُمَّ وَرَدَ عَلَيَّ مِنْهُ فِي السِّجْنِ كِتَابٌ فِيهِ يَا مُحَمَّدُ لا تَنْزِلْ فِي نَاحِيَةِ الْجَانِبِ الْغَرْبِيِّ فَقَرَأْتُ الْكِتَابَ فَقُلْتُ يَكْتُبُ إِلَيَّ بِهَذَا وَأَنَا فِي السِّجْنِ إِنَّ هَذَا لَعَجَبٌ فَمَا مَكَثْتُ أَنْ خُلِّيَ عَنِّي وَالْحَمْدُ لله قَالَ وَكَتَبَ إِلَيْهِ مُحَمَّدُ بْنُ الْفَرَجِ يَسْأَلُهُ عَنْ ضِيَاعِهِ فَكَتَبَ إِلَيْهِ سَوْفَ تُرَدُّ عَلَيْكَ وَمَا يَضُرُّكَ أَنْ لا تُرَدَّ عَلَيْكَ فَلَمَّا شَخَصَ مُحَمَّدُ بْنُ الْفَرَجِ إِلَى الْعَسْكَرِ كُتِبَ إِلَيْهِ بِرَدِّ ضِيَاعِهِ وَمَاتَ قَبْلَ ذَلِكَ قَالَ وَكَتَبَ أَحْمَدُ بْنُ الْخَضِيبِ إِلَى مُحَمَّدِ بْنِ الْفَرَجِ يَسْأَلُهُ الْخُرُوجَ إِلَى الْعَسْكَرِ فَكَتَبَ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) يُشَاوِرُهُ فَكَتَبَ إِلَيْهِ اخْرُجْ فَإِنَّ فِيهِ فَرَجَكَ إِنْ شَاءَ الله تَعَالَى فَخَرَجَ فَلَمْ يَلْبَثْ إِلا يَسِيراً حَتَّى مَاتَ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Ali ibn Muhammad al-Nawfali who has said the following. “Muhammad ibn al-Faraj told me that abu al-Hassan (a. s.) has written to him this. “O Muhammad, organize you affairs and be careful.” He said that he began to organize his affairs and did not know what the Imam (a. s.) meant thereby until police came to me and took me out of Egypt as a captive. All of my belongings were confiscated and I remained in prison for eight years. In the prison I received a letter from him that said, “O Muhammad, do not reside in the western location.” I read the letter and said to my self, “He writes me this and I am in prison. This is strange.” Shortly afterwards, I was released, thanks to Allah. The narrator has said that Muhammad ibn al-Faraj wrote to him about his properties. The Imam (a. s.) wrote to him in response, “Your properties will soon be returned to you and even if they are not returned to you it will not harm you.” When Muhammad al-Faraj left to the army camp (Samarra) an order was issued to release his properties but he died before receiving them. The narrator has said that Ahmad ibn al-Khadib wrote to Muhammad ibn al-Faraj asking him to come to the army camp. He wrote to the Imam (a. s.) for his advise in the matter and the response was this. “ Go out. In it there will be happiness and relief for you, by the will of Allah, the Most High..” He left for the journey but very shortly afterwards he died.”

ضعيف على المشهور

The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2794

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ أَخْبَرَنِي أَبُو يَعْقُوبَ قَالَ رَأَيْتُهُ يَعْنِي مُحَمَّداً قَبْلَ مَوْتِهِ بِالْعَسْكَرِ فِي عَشِيَّةٍ وَقَدِ اسْتَقْبَلَ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) فَنَظَرَ إِلَيْهِ وَاعْتَلَّ مِنْ غَدٍ فَدَخَلْتُ إِلَيْهِ عَائِداً بَعْدَ أَيَّامٍ مِنْ عِلَّتِهِ وَقَدْ ثَقُلَ فَأَخْبَرَنِي أَنَّهُ بَعَثَ إِلَيْهِ بِثَوْبٍ فَأَخَذَهُ وَأَدْرَجَهُ وَوَضَعَهُ تَحْتَ رَأْسِهِ قَالَ فَكُفِّنَ فِيهِ قَالَ أَحْمَدُ قَالَ أَبُو يَعْقُوبَ رَأَيْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) مَعَ ابْنِ الْخَضِيبِ فَقَالَ لَهُ ابْنُ الْخَضِيبِ سِرْ جُعِلْتُ فِدَاكَ فَقَالَ لَهُ أَنْتَ الْمُقَدَّمُ فَمَا لَبِثَ إِلا أَرْبَعَةَ أَيَّامٍ حَتَّى وُضِعَ الدَّهَقُ عَلَى سَاقِ ابْنِ الْخَضِيبِ ثُمَّ نُعِيَ قَالَ رُوِيَ عَنْهُ حِينَ أَلَحَّ عَلَيْهِ ابْنُ الْخَضِيبِ فِي الدَّارِ الَّتِي يَطْلُبُهَا مِنْهُ بَعَثَ إِلَيْهِ لاقْعُدَنَّ بِكَ مِنَ الله عَزَّ وَجَلَّ مَقْعَداً لا يَبْقَى لَكَ بَاقِيَةٌ فَأَخَذَهُ الله عَزَّ وَجَلَّ فِي تِلْكَ الايَّامِ.

6. Al-Husayn ibn Muhammad has narrated from a man from Ahmad ibn Muhammad who has said the following. “Abu ya‘qub informed me saying, ‘ I saw him (Muhammad) before his death in the army camp in an evening. Abu al-Hassan received him and looked at him and he became ill the next day. After several days I went to visit him during his illness and his illness was worsening. He informed me that he (abu al-Hassan (a. s.) has sent him cloths which he had folded to use as a pillow. The narrator has said that he was shrouded in that cloth.” Ahmad has said that abu ya‘qub said, “I saw abu al-Hassan (a. s.) with ibn al-Khadib who said to him, “May Allah take my soul in service for your cause, go ahead.” The Imam (a. s.) said, “You go first.” Only after four days he was put in shackles and the news of his death was given out. The narrator has said that it is narrated that when ibn al-Khadib insisted in his demand from him the house he sent him this messages. “I will ask Allah, the Most Majestic, the Most gracious, to place as such that not even your traces would be found.” Allah, the Most Majestic, the Most gracious, took him away in those days.”

مجهول

The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2795

7ـ مُحَمَّ��ُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا قَالَ أَخَذْتُ نُسْخَةَ كِتَابِ الْمُتَوَكِّلِ إِلَى أَبِي الْحَسَنِ الثَّالِثِ (عَلَيْهِ السَّلام) مِنْ يَحْيَى بْنِ هَرْثَمَةَ فِي سَنَةِ ثَلاثٍ وَأَرْبَعِينَ وَمِائَتَيْنِ وَهَذِهِ نُسْخَتُهُ بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ عَارِفٌ بِقَدْرِكَ رَاعٍ لِقَرَابَتِكَ مُوجِبٌ لِحَقِّكَ يُقَدِّرُ مِنَ الامُورِ فِيكَ وَفِي أَهْلِ بَيْتِكَ مَا أَصْلَحَ الله بِهِ حَالَكَ وَحَالَهُمْ وَثَبَّتَ بِهِ عِزَّكَ وَعِزَّهُمْ وَأَدْخَلَ الْيُمْنَ وَالامْنَ عَلَيْكَ وَعَلَيْهِمْ يَبْتَغِي بِذَلِكَ رِضَاءَ رَبِّهِ وَأَدَاءَ مَا افْتُرِضَ عَلَيْهِ فِيكَ وَفِيهِمْ وَقَدْ رَأَى أَمِيرُ الْمُؤْمِنِينَ صَرْفَ عَبْدِ الله بْنِ مُحَمَّدٍ عَمَّا كَانَ يَتَوَلاهُ مِنَ الْحَرْبِ وَالصَّلاةِ بِمَدِينَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِذْ كَانَ عَلَى مَا ذَكَرْتَ مِنْ جَهَالَتِهِ بِحَقِّكَ وَاسْتِخْفَافِهِ بِقَدْرِكَ وَعِنْدَ مَا قَرَفَكَ بِهِ وَنَسَبَكَ إِلَيْهِ مِنَ الامْرِ الَّذِي قَدْ عَلِمَ أَمِيرُ الْمُؤْمِنِينَ بَرَاءَتَكَ مِنْهُ وَصِدْقَ نِيَّتِكَ فِي تَرْكِ مُحَاوَلَتِهِ وَأَنَّكَ لَمْ تُؤَهِّلْ نَفْسَكَ لَهُ وَقَدْ وَلَّى أَمِيرُ الْمُؤْمِنِينَ مَا كَانَ يَلِي مِنْ ذَلِكَ مُحَمَّدَ بْنَ الْفَضْلِ وَأَمَرَهُ بِإِكْرَامِكَ وَتَبْجِيلِكَ وَالانْتِهَاءِ إِلَى أَمْرِكَ وَرَأْيِكَ وَالتَّقَرُّبِ إِلَى الله وَإِلَى أَمِيرِ الْمُؤْمِنِينَ بِذَلِكَ وَأَمِيرُ الْمُؤْمِنِينَ مُشْتَاقٌ إِلَيْكَ يُحِبُّ إِحْدَاثَ الْعَهْدِ بِكَ وَالنَّظَرَ إِلَيْكَ فَإِنْ نَشِطْتَ لِزِيَارَتِهِ وَالْمُقَامِ قِبَلَهُ مَا رَأَيْتَ شَخَصْتَ وَمَنْ أَحْبَبْتَ مِنْ أَهْلِ بَيْتِكَ وَمَوَالِيكَ وَحَشَمِكَ عَلَى مُهْلَةٍ وَطُمَأْنِينَةٍ تَرْحَلُ إِذَا شِئْتَ وَتَنْزِلُ إِذَا شِئْتَ وَتَسِيرُ كَيْفَ شِئْتَ وَإِنْ أَحْبَبْتَ أَنْ يَكُونَ يَحْيَى بْنُ هَرْثَمَةَ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ وَمَنْ مَعَهُ مِنَ الْجُنْدِ مُشَيِّعِينَ لَكَ يَرْحَلُونَ بِرَحِيلِكَ وَيَسِيرُونَ بِسَيْرِكَ وَالامْرُ فِي ذَلِكَ إِلَيْكَ حَتَّى تُوَافِيَ أَمِيرَ الْمُؤْمِنِينَ فَمَا أَحَدٌ مِنْ إِخْوَتِهِ وَوُلْدِهِ وَأَهْلِ بَيْتِهِ وَخَاصَّتِهِ أَلْطَفَ مِنْهُ مَنْزِلَةً وَلا أَحْمَدَ لَهُ أُثْرَةً وَلا هُوَ لَهُمْ أَنْظَرَ وَعَلَيْهِمْ أَشْفَقَ وَبِهِمْ أَبَرَّ وَإِلَيْهِمْ أَسْكَنَ مِنْهُ إِلَيْكَ إِنْ شَاءَ الله تَعَالَى وَالسَّلامُ عَلَيْكَ وَرَحْمَةُ الله وَبَرَكَاتُهُ وَكَتَبَ إِبْرَاهِيمُ بْنُ الْعَبَّاسِ وَصَلَّى الله عَلَى مُحَمَّدٍ وَآلِهِ وَسَلَّمَ.

7. Muhammad ibn Yahya has narrated from a number of our people the following. “I took a copy of the letter of Al-Mutawakkil to abu al-Hassan (a. s.), the third from Yahya ibn Harthama in the year two hundred forty three that read as follows. “In the name of Allah, the Beneficent, the Merciful. Thereafter, Amir al-Mu’minin acknowledges your positions, takes good care of you as a relative, deems it obligatory to observe your rights. He pays attentions towards your well fare and the well being of your family through the means with which Allah will grant well being to you and to them and establish your honor and honor to them, grant blessing and security to you and to them. He seeks thereby the pleasure of his Lord and to fulfill his obligations towards you and to them. Amir al-Mu’minin, believes that it is best to remove ‘Abdallah ibn Muhammad as commander of the army and prayer leader in al-Madina of the Messenger of Allah since you have mentioned his ignorance and his disregard of your rights. That he has not respected you properly. Also it is because of his accusing you of matters that Amir al-Mu’minin has learned is unfounded and he acquits of such charges. It is because of your sincere intentions in not leading a attempt to achieve what you consider yourself unfit for. Amir al-Mu’minin has replace him (‘Abdallah ibn Muhammad) with Muhammad ibn al-Fadl and has ordered him to honor and revere you and abide by your orders and opinions. He must seek nearness to Allah and to Amir al-Mu’minin in this way. Amir al-Mu’minin looks forwards to see you and loves to see you soon to look at you. If you would like to visit him and stay with him as long as you would like along with whoever of the members of your family and friends and servants you may do so whenever convenient for you and desirable. You may start your journey whenever you would like, stop on the way whenever and wherever you would like. If you would like, Yahya ibn Harthama, the slave of Amir al-Mu’minin and the elements of the army will escort you. They will travel as you would like them to do so. All the matters will be up to you to decide until you would arrive at Amir al-Mu’minin’s place. No one of his brothers, sons, family members and persons special to him would be deserving more kindness, respected position, more praise worthy and preferable to him than you do. He will not be more caring, compassionate and helpful to them and more happy with any of them than he will be with you. If Allah would so will. May peace be with you and the kindness and blessings of Allah. Written by Ibrahim ibn al-‘Abbass. May Allah grant blessing up on Muhammad and his family.

مرسل

The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2796

8ـ الْحُسَيْنُ بْنُ الْحَسَنِ الْحَسَنِيُّ قَالَ حَدَّثَنِي أَبُو الطَّيِّبِ الْمُثَنَّى يَعْقُوبُ بْنُ يَاسِرٍ قَالَ كَانَ الْمُتَوَكِّلُ يَقُولُ وَيْحَكُمْ قَدْ أَعْيَانِي أَمْرُ ابْنِ الرِّضَا أَبَى أَنْ يَشْرَبَ مَعِي أَوْ يُنَادِمَنِي أَوْ أَجِدَ مِنْهُ فُرْصَةً فِي هَذَا فَقَالُوا لَهُ فَإِنْ لَمْ تَجِدْ مِنْهُ فَهَذَا أَخُوهُ مُوسَى قَصَّافٌ عَزَّافٌ يَأْكُلُ وَيَشْرَبُ وَيَتَعَشَّقُ قَالَ ابْعَثُوا إِلَيْهِ فَجِيئُوا بِهِ حَتَّى نُمَوِّهَ بِهِ عَلَى النَّاسِ وَنَقُولَ ابْنُ الرِّضَا فَكَتَبَ إِلَيْهِ وَأُشْخِصَ مُكَرَّماً وَتَلَقَّاهُ جَمِيعُ بَنِي هَاشِمٍ وَالْقُوَّادُ وَالنَّاسُ عَلَى أَنَّهُ إِذَا وَافَى أَقْطَعَهُ قَطِيعَةً وَبَنَى لَهُ فِيهَا وَحَوَّلَ الْخَمَّارِينَ وَالْقِيَانَ إِلَيْهِ وَوَصَلَهُ وَبَرَّهُ وَجَعَلَ لَهُ مَنْزِلاً سَرِيّاً حَتَّى يَزُورَهُ هُوَ فِيهِ فَلَمَّا وَافَى مُوسَى تَلَقَّاهُ أَبُو الْحَسَنِ فِي قَنْطَرَةِ وَصِيفٍ وَهُوَ مَوْضِعٌ تُتَلَقَّى فِيهِ الْقَادِمُونَ فَسَلَّمَ عَلَيْهِ وَوَفَّاهُ حَقَّهُ ثُمَّ قَالَ لَهُ إِنَّ هَذَا الرَّجُلَ قَدْ أَحْضَرَكَ لِيَهْتِكَكَ وَيَضَعَ مِنْكَ فَلا تُقِرَّ لَهُ أَنَّكَ شَرِبْتَ نَبِيذاً قَطُّ فَقَالَ لَهُ مُوسَى فَإِذَا كَانَ دَعَانِي لِهَذَا فَمَا حِيلَتِي قَالَ فَلا تَضَعْ مِنْ قَدْرِكَ وَلا تَفْعَلْ فَإِنَّمَا أَرَادَ هَتْكَكَ فَأَبَى عَلَيْهِ فَكَرَّرَ عَلَيْهِ فَلَمَّا رَأَى أَنَّهُ لا يُجِيبُ قَالَ أَمَا إِنَّ هَذَا مَجْلِسٌ لا تُجْمَعُ أَنْتَ وَهُوَ عَلَيْهِ أَبَداً فَأَقَامَ ثَلاثَ سِنِينَ يُبَكِّرُ كُلَّ يَوْمٍ فَيُقَالُ لَهُ قَدْ تَشَاغَلَ الْيَوْمَ فَرُحْ فَيَرُوحُ فَيُقَالُ قَدْ سَكِرَ فَبَكِّرْ فَيُبَكِّرُ فَيُقَالُ شَرِبَ دَوَاءً فَمَا زَالَ عَلَى هَذَا ثَلاثَ سِنِينَ حَتَّى قُتِلَ الْمُتَوَكِّلُ وَلَمْ يَجْتَمِعْ مَعَهُ عَلَيْهِ.

8. al-Husayn ibn al-Hassan al-Hassani has said that narrated to me abu al-Tayb al-Muthanna ya‘qub ibn Yasir the following. “Al-Mutawakkil would say, “Woe is you, the ibn (the son of) al-Rida, (Ali al-Hadi (a. s.)) has frustrated me. He refuses to share a drink (liquor) with me and associate with me and I never get a chance in it.” They (his associates) told him, “If he does not give you a chance his brother, Musa plays music, sings, eats, drinks and seeks carnal love.” He asked them to call him so that we may confuse people with ibn al-Rida (Musa considered as Ali al-Hadi) has become an associate of Al-Mutawakkil. He wrote to Musa and invited him with honorably. All the people from the clan of Hashim present, the officials and people received him with the condition that on his arrival a piece of land will be given to him on which proper accommodations will be build for him. People who love to drink liquor and the singers will come to meet him there. He (Al-Mutawakkil) maintained good relations with him, cared for him and prepared a gorgeous lodging for him where he would visit him therein. When Musa arrived abu al-Hassan (a. s.) met him at al-Qantra Wasif, the place where the visitors were being received. He met him, offered him the greeting of peace and observed his rights. Then he said to him, “This mman has invited you to insult and humiliate you. Do not confess to him that you have ever drank any liquor.” Musa said, “If he has invited me for this purpose then what should I do?” The Imam (a. s.) said, “Do not humiliate yourself and do not drink any liquor because he wants to insult you.” He (Musa) refused and he (abu al-Hassan (a. s.)) repeated his advise. When he found out that he (Musa) does not agree he said, “Remember, this is a place where you will never be able to meet him (Al-Mutawakkil).” He (Musa) lived there for three years. Everyday he would wake up and his people would tell that Al-Mutawakkil is busy today you can meet him next time. He would go and they would tell him that he (Al-Mutawakkil) is drunk. He would go again and they would say he (Al-Mutawakkil) has just had medicine. It continued this way for three years until Al-Mutawakkil was killed and Musa had never had a chance to meet him.”

مجهول

The Birth of abu al-Hassan Ali ibn Muhammad (a.s.) - Hadith 2797

9ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ أَخْبَرَنِي زَيْدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ مَرِضْتُ فَدَخَلَ الطَّبِيبُ عَلَيَّ لَيْلاً فَوَصَفَ لِي دَوَاءً بِلَيْلٍ آخُذُهُ كَذَا وَكَذَا يَوْماً فَلَمْ يُمَكِّنِّي فَلَمْ يَخْرُجِ الطَّبِيبُ مِنَ الْبَابِ حَتَّى وَرَدَ عَلَيَّ نَصْرٌ بِقَارُورَةٍ فِيهَا ذَلِكَ الدَّوَاءُ بِعَيْنِهِ فَقَالَ لِي أَبُو الْحَسَنِ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ خُذْ هَذَا الدَّوَاءَ كَذَا وَكَذَا يَوْماً فَأَخَذْتُهُ فَشَرِبْتُهُ فَبَرَأْتُ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ قَالَ لِي زَيْدُ بْنُ عَلِيٍّ يَأْبَى الطَّاعِنُ أَيْنَ الْغُلاةُ عَنْ هَذَا الْحَدِيثِ.

9. Certain persons of our people have narrated from Muhammad ibn Ali who has said the following. “Zayd ibn Ali ibn al-Husayn ibn Zayd narrated to me as follows. “I became ill and a doctor came to see me at night. He prescribed a medicine for me to be taken at night for so and so many days. I could not find the medicine that night. The physician was still there that Nasr came in with a bottle that contained the medicine that the physician had prescribed for me and said, “Abu al-Hassan (a. s.) sends you the greeting of peace and has asked you to take this medicine for so and so many days.” I took the medicine and recovered from my illness.” Muhammad ibn Ali has said that Zayd ibn ail told me, “The critics would refuse to accept this hadith saying, “Where from the extremist have brought this hadith?”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2798

وُلِدَ (عَلَيْهِ السَّلام) فِي شَهْرِ رَمَضَانَ وَفِي نُسْخَةٍ أُخْرَى فِي شَهْرِ رَبِيعٍ الاخِرِ سَنَةَ اثْنَتَيْنِ وَثَلاثِينَ وَمِائَتَيْنِ وَقُبِضَ (عَلَيْهِ السَّلام) يَوْمَ الْجُمُعَةِ لِثَمَانِ لَيَالٍ خَلَوْنَ مِنْ شَهْرِ رَبِيعٍ الاوَّلِ سَنَةَ سِتِّينَ وَمِائَتَيْنِ وَهُوَ ابْنُ ثَمَانٍ وَعِشْرِينَ سَنَةً وَدُفِنَ فِي دَارِهِ فِي الْبَيْتِ الَّذِي دُفِنَ فِيهِ أَبُوهُ بِسُرَّ مَنْ رَأَى وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا حُدَيْثٌ وَقِيلَ سَوْسَنُ.

Abu Muhammad al-Hassan ibn Ali (a. s.) was born in the month of Ramadan (in an other copy it is in ‘the month of Rabi‘ al-Awwal) in the year two hundred thirty two. He died on a Friday on the eighth of the month of Rabi‘ al-Awwal in the year two hundred sixty at the age of twenty eight. He was buried in the house where his father was buried in the city of Surra man Ra‘a (Samarra). her was ’Umm Walad, called Hudayth (or Sawsan).

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2799

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ وَمُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُمَا قَالُوا كَانَ أَحْمَدُ بْنُ عُبَيْدِ الله بْنِ خَاقَانَ عَلَى الضِّيَاعَ وَالْخَرَاجِ بِقُمَّ فَجَرَى فِي مَجْلِسِهِ يَوْماً ذِكْرُ الْعَلَوِيَّةِ وَمَذَاهِبِهِمْ وَكَانَ شَدِيدَ النَّصْبِ فَقَالَ مَا رَأَيْتُ وَلا عَرَفْتُ بِسُرَّ مَنْ رَأَى رَجُلاً مِنَ الْعَلَوِيَّةِ مِثْلَ الْحَسَنِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا فِي هَدْيِهِ وَسُكُونِهِ وَعَفَافِهِ وَنُبْلِهِ وَكَرَمِهِ عِنْدَ أَهْلِ بَيْتِهِ وَبَنِي هَاشِمٍ وَتَقْدِيمِهِمْ إِيَّاهُ عَلَى ذَوِي السِّنِّ مِنْهُمْ وَالْخَطَرِ وَكَذَلِكَ الْقُوَّادِ وَالْوُزَرَاءِ وَعَامَّةِ النَّاسِ فَإِنِّي كُنْتُ يَوْماً قَائِماً عَلَى رَأْسِ أَبِي وَهُوَ يَوْمُ مَجْلِسِهِ لِلنَّاسِ إِذْ دَخَلَ عَلَيْهِ حُجَّابُهُ فَقَالُوا أَبُو مُحَمَّدِ بْنُ الرِّضَا بِالْبَابِ فَقَالَ بِصَوْتٍ عَالٍ ائْذَنُوا لَهُ فَتَعَجَّبْتُ مِمَّا سَمِعْتُ مِنْهُمْ أَنَّهُمْ جَسَرُوا يُكَنُّونَ رَجُلاً عَلَى أَبِي بِحَضْرَتِهِ وَلَمْ يُكَنَّ عِنْدَهُ إِلا خَلِيفَةٌ أَوْ وَلِيُّ عَهْدٍ أَوْ مَنْ أَمَرَ السُّلْطَانُ أَنْ يُكَنَّى فَدَخَلَ رَجُلٌ أَسْمَرُ حَسَنُ الْقَامَةِ جَمِيلُ الْوَجْهِ جَيِّدُ الْبَدَنِ حَدَثُ السِّنِّ لَهُ جَلالَةٌ وَهَيْبَةٌ فَلَمَّا نَظَرَ إِلَيْهِ أَبِي قَامَ يَمْشِي إِلَيْهِ خُطًى وَلا أَعْلَمُهُ فَعَلَ هَذَا بِأَحَدٍ مِنْ بَنِي هَاشِمٍ وَالْقُوَّادِ فَلَمَّا دَنَا مِنْهُ عَانَقَهُ وَقَبَّلَ وَجْهَهُ وَصَدْرَهُ وَأَخَذَ بِيَدِهِ وَأَجْلَسَهُ عَلَى مُصَلاهُ الَّذِي كَانَ عَلَيْهِ وَجَلَسَ إِلَى جَنْبِهِ مُقْبِلاً عَلَيْهِ بِوَجْهِهِ وَجَعَلَ يُكَلِّمُهُ وَيَفْدِيهِ بِنَفْسِهِ وَأَنَا مُتَعَجِّبٌ مِمَّا أَرَى مِنْهُ إِذْ دَخَلَ عَلَيْهِ الْحَاجِبُ فَقَالَ الْمُوَفَّقُ قَدْ جَاءَ وَكَانَ الْمُوَفَّقُ إِذَا دَخَلَ عَلَى أَبِي تَقَدَّمَ حُجَّابُهُ وَخَاصَّةُ قُوَّادِهِ فَقَامُوا بَيْنَ مَجْلِسِ أَبِي وَبَيْنَ بَابِ الدَّارِ سِمَاطَيْنِ إِلَى أَنْ يَدْخُلَ وَيَخْرُجَ فَلَمْ يَزَلْ أَبِي مُقْبِلاً عَلَى أَبِي مُحَمَّدٍ يُحَدِّثُهُ حَتَّى نَظَرَ إِلَى غِلْمَانِ الْخَاصَّةِ فَقَالَ حِينَئِذٍ إِذَا شِئْتَ جَعَلَنِيَ الله فِدَاكَ ثُمَّ قَالَ لِحُجَّابِهِ خُذُوا بِهِ خَلْفَ السِّمَاطَيْنِ حَتَّى لا يَرَاهُ هَذَا يَعْنِي الْمُوَفَّقَ فَقَامَ وَقَامَ أَبِي وَعَانَقَهُ وَمَضَى فَقُلْتُ لِحُجَّابِ أَبِي وَغِلْمَانِهِ وَيْلَكُمْ مَنْ هَذَا الَّذِي كَنَّيْتُمُوهُ عَلَى أَبِي وَفَعَلَ بِهِ أَبِي هَذَا الْفِعْلَ فَقَالُوا هَذَا عَلَوِيٌّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَلِيٍّ يُعْرَفُ بِابْنِ الرِّضَا فَازْدَدْتُ تَعَجُّباً وَلَمْ أَزَلْ يَوْمِي ذَلِكَ قَلِقاً مُتَفَكِّراً فِي أَمْرِهِ وَأَمْرِ أَبِي وَمَا رَأَيْتُ فِيهِ حَتَّى كَانَ اللَّيْلُ وَكَانَتْ عَادَتُهُ أَنْ يُصَلِّيَ الْعَتَمَةَ ثُمَّ يَجْلِسُ فَيَنْظُرُ فِيمَا يَحْتَاجُ إِلَيْهِ مِنَ الْمُؤَامَرَاتِ وَمَا يَرْفَعُهُ إِلَى السُّلْطَانِ فَلَمَّا صَلَّى وَجَلَسَ جِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ وَلَيْسَ عِنْدَهُ أَحَدٌ فَقَالَ لِي يَا أَحْمَدُ لَكَ حَاجَةٌ قُلْتُ نَعَمْ يَا أَبَهْ فَإِنْ أَذِنْتَ لِي سَأَلْتُكَ عَنْهَا فَقَالَ قَدْ أَذِنْتُ لَكَ يَا بُنَيَّ فَقُلْ مَا أَحْبَبْتَ قُلْتُ يَا أَبَهْ مَنِ الرَّجُلُ الَّذِي رَأَيْتُكَ بِالْغَدَاةِ فَعَلْتَ بِهِ مَا فَعَلْتَ مِنَ الاجْلالِ وَالْكَرَامَةِ وَالتَّبْجِيلِ وَفَدَيْتَهُ بِنَفْسِكَ وَأَبَوَيْكَ فَقَالَ يَا بُنَيَّ ذَاكَ إِمَامُ الرَّافِضَةِ ذَاكَ الْحَسَنُ بْنُ عَلِيٍّ الْمَعْرُوفُ بِابْنِ الرِّضَا فَسَكَتَ سَاعَةً ثُمَّ قَالَ يَا بُنَيَّ لَوْ زَالَتِ الامَامَةُ عَنْ خُلَفَاءِ بَنِي الْعَبَّاسِ مَا اسْتَحَقَّهَا أَحَدٌ مِنْ بَنِي هَاشِمٍ غَيْرُ هَذَا وَإِنَّ هَذَا لَيَسْتَحِقُّهَا فِي فَضْلِهِ وَعَفَافِهِ وَهَدْيِهِ وَصِيَانَتِهِ وَزُهْدِهِ وَعِبَادَتِهِ وَجَمِيلِ أَخْلاقِهِ وَصَلاحِهِ وَلَوْ رَأَيْتَ أَبَاهُ رَأَيْتَ رَجُلاً جَزْلاً نَبِيلاً فَاضِلاً فَازْدَدْتُ قَلَقاً وَتَفَكُّراً وَغَيْظاً عَلَى أَبِي وَمَا سَمِعْتُ مِنْهُ وَاسْتَزَدْتُهُ فِي فِعْلِهِ وَقَوْلِهِ فِيهِ مَا قَالَ فَلَمْ يَكُنْ لِي هِمَّةٌ بَعْدَ ذَلِكَ إِلا السُّؤَالُ عَنْ خَبَرِهِ وَالْبَحْثُ عَنْ أَمْرِهِ فَمَا سَأَلْتُ أَحَداً مِنْ بَنِي هَاشِمٍ وَالْقُوَّادِ وَالْكُتَّابِ وَالْقُضَاةِ وَالْفُقَهَاءِ وَسَائِرِ النَّاسِ إِلا وَجَدْتُهُ عِنْدَهُ فِي غَايَةِ الاجْلالِ وَالاعْظَامِ وَالْمَحَلِّ الرَّفِيعِ وَالْقَوْلِ الْجَمِيلِ وَالتَّقْدِيمِ لَهُ عَلَى جَمِيعِ أَهْلِ بَيْتِهِ وَمَشَايِخِهِ فَعَظُمَ قَدْرُهُ عِنْدِي إِذْ لَمْ أَرَ لَهُ وَلِيّاً وَلا عَدُوّاً إِلا وَهُوَ يُحْسِنُ الْقَوْلَ فِيهِ وَالثَّنَاءَ عَلَيْهِ فَقَالَ لَهُ بَعْضُ مَنْ حَضَرَ مَجْلِسَهُ مِنَ الاشْعَرِيِّينَ يَا أَبَا بَكْرٍ فَمَا خَبَرُ أَخِيهِ جَعْفَرٍ فَقَالَ وَمَنْ جَعْفَرٌ فَتَسْأَلَ عَنْ خَبَرِهِ أَوْ يُقْرَنَ بِالْحَسَنِ جَعْفَرٌ مُعْلِنُ الْفِسْقِ فَاجِرٌ مَاجِنٌ شِرِّيبٌ لِلْخُمُورِ أَقَلُّ مَنْ رَأَيْتُهُ مِنَ الرِّجَالِ وَأَهْتَكُهُمْ لِنَفْسِهِ خَفِيفٌ قَلِيلٌ فِي نَفْسِهِ وَلَقَدْ وَرَدَ عَلَى السُّلْطَانِ وَأَصْحَابِهِ فِي وَقْتِ وَفَاةِ الْحَسَنِ بْنِ عَلِيٍّ مَا تَعَجَّبْتُ مِنْهُ وَمَا ظَنَنْتُ أَنَّهُ يَكُونُ وَذَلِكَ أَنَّهُ. لَمَّا اعْتَلَّ بَعَثَ إِلَى أَبِي أَنَّ ابْنَ الرِّضَا قَدِ اعْتَلَّ فَرَكِبَ مِنْ سَاعَتِهِ فَبَادَرَ إِلَى دَارِ الْخِلافَةِ ثُمَّ رَجَعَ مُسْتَعْجِلاً وَمَعَهُ خَمْسَةٌ مِنْ خَدَمِ أَمِيرِ الْمُؤْمِنِينَ كُلُّهُمْ مِنْ ثِقَاتِهِ وَخَاصَّتِهِ فِيهِمْ نِحْرِيرٌ فَأَمَرَهُمْ بِلُزُومِ دَارِ الْحَسَنِ وَتَعَرُّفِ خَبَرِهِ وَحَالِهِ وَبَعَثَ إِلَى نَفَرٍ مِنَ الْمُتَطَبِّبِينَ فَأَمَرَهُمْ بِالاخْتِلافِ إِلَيْهِ وَتَعَاهُدِهِ صَبَاحاً وَمَسَاءً فَلَمَّا كَانَ بَعْدَ ذَلِكَ بِيَوْمَيْنِ أَوْ ثَلاثَةٍ أُخْبِرَ أَنَّهُ قَدْ ضَعُفَ فَأَمَرَ الْمُتَطَبِّبِينَ بِلُزُومِ دَارِهِ وَبَعَثَ إِلَى قَاضِي الْقُضَاةِ فَأَحْضَرَهُ مَجْلِسَهُ وَأَمَرَهُ أَنْ يَخْتَارَ مِنْ أَصْحَابِهِ عَشَرَةً مِمَّنْ يُوثَقُ بِهِ فِي دِينِهِ وَأَمَانَتِهِ وَوَرَعِهِ فَأَحْضَرَهُمْ فَبَعَثَ بِهِمْ إِلَى دَارِ الْحَسَنِ وَأَمَرَهُمْ بِلُزُومِهِ لَيْلاً وَنَهَاراً فَلَمْ يَزَالُوا هُنَاكَ حَتَّى تُوُفِّيَ (عَلَيْهِ السَّلام) فَصَارَتْ سُرَّ مَنْ رَأَى ضَجَّةً وَاحِدَةً وَبَعَثَ السُّلْطَانُ إِلَى دَارِهِ مَنْ فَتَّشَهَا وَفَتَّشَ حُجَرَهَا وَخَتَمَ عَلَى جَمِيعِ مَا فِيهَا وَطَلَبُوا أَثَرَ وَلَدِهِ وَجَاءُوا بِنِسَاءٍ يَعْرِفْنَ الْحَمْلَ فَدَخَلْنَ إِلَى جَوَارِيهِ يَنْظُرْنَ إِلَيْهِنَّ فَذَكَرَ بَعْضُهُنَّ أَنَّ هُنَاكَ جَارِيَةً بِهَا حَمْلٌ فَجُعِلَتْ فِي حُجْرَةٍ وَوُكِّلَ بِهَا نِحْرِيرٌ الْخَادِمُ وَأَصْحَابُهُ وَنِسْوَةٌ مَعَهُمْ ثُمَّ أَخَذُوا بَعْدَ ذَلِكَ فِي تَهْيِئَتِهِ وَعُطِّلَتِ الاسْوَاقُ وَرَكِبَتْ بَنُو هَاشِمٍ وَالْقُوَّادُ وَأَبِي وَسَائِرُ النَّاسِ إِلَى جَنَازَتِهِ فَكَانَتْ سُرَّ مَنْ رَأَى يَوْمَئِذٍ شَبِيهاً بِالْقِيَامَةِ فَلَمَّا فَرَغُوا مِنْ تَهْيِئَتِهِ بَعَثَ السُّلْطَانُ إِلَى أَبِي عِيسَى بْنِ الْمُتَوَكِّلِ فَأَمَرَهُ بِالصَّلاةِ عَلَيْهِ فَلَمَّا وُضِعَتِ الْجَنَازَةُ لِلصَّلاةِ عَلَيْهِ دَنَا أَبُو عِيسَى مِنْهُ فَكَشَفَ عَنْ وَجْهِهِ فَعَرَضَهُ عَلَى بَنِي هَاشِمٍ مِنَ الْعَلَوِيَّةِ وَالْعَبَّاسِيَّةِ وَالْقُوَّادِ وَالْكُتَّابِ وَالْقُضَاةِ وَالْمُعَدَّلِينَ وَقَالَ هَذَا الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا مَاتَ حَتْفَ أَنْفِهِ عَلَى فِرَاشِهِ حَضَرَهُ مَنْ حَضَرَهُ مِنْ خَدَمِ أَمِيرِ الْمُؤْمِنِينَ وَثِقَاتِهِ فُلانٌ وَفُلانٌ وَمِنَ الْقُضَاةِ فُلانٌ وَفُلانٌ وَمِنَ الْمُتَطَبِّبِينَ فُلانٌ وَفُلانٌ ثُمَّ غَطَّى وَجْهَهُ وَأَمَرَ بِحَمْلِهِ فَحُمِلَ مِنْ وَسَطِ دَارِهِ وَدُفِنَ فِي الْبَيْتِ الَّذِي دُفِنَ فِيهِ أَبُوهُ فَلَمَّا دُفِنَ أَخَذَ السُّلْطَانُ وَالنَّاسُ فِي طَلَبِ وَلَدِهِ وَكَثُرَ التَّفْتِيشُ فِي الْمَنَازِلِ وَالدُّورِ وَتَوَقَّفُوا عَنْ قِسْمَةِ مِيرَاثِهِ وَلَمْ يَزَلِ الَّذِينَ وُكِّلُوا بِحِفْظِ الْجَارِيَةِ الَّتِي تُوُهِّمَ عَلَيْهَا الْحَمْلُ لازِمِينَ حَتَّى تَبَيَّنَ بُطْلانُ الْحَمْلِ فَلَمَّا بَطَلَ الْحَمْلُ عَنْهُنَّ قُسِمَ مِيرَاثُهُ بَيْنَ أُمِّهِ وَأَخِيهِ جَعْفَرٍ وَادَّعَتْ أُمُّهُ وَصِيَّتَهُ وَثَبَتَ ذَلِكَ عِنْدَ الْقَاضِي وَالسُّلْطَانُ عَلَى ذَلِكَ يَطْلُبُ أَثَرَ وَلَدِهِ فَجَاءَ جَعْفَرٌ بَعْدَ ذَلِكَ إِلَى أَبِي فَقَالَ اجْعَلْ لِي مَرْتَبَةَ أَخِي وَأُوصِلَ إِلَيْكَ فِي كُلِّ سَنَةٍ عِشْرِينَ أَلْفَ دِينَارٍ فَزَبَرَهُ أَبِي وَأَسْمَعَهُ وَقَالَ لَهُ يَا أَحْمَقُ السُّلْطَانُ جَرَّدَ سَيْفَهُ فِي الَّذِينَ زَعَمُوا أَنَّ أَبَاكَ وَأَخَاكَ أَئِمَّةٌ لِيَرُدَّهُمْ عَنْ ذَلِكَ فَلَمْ يَتَهَيَّأْ لَهُ ذَلِكَ فَإِنْ كُنْتَ عِنْدَ شِيعَةِ أَبِيكَ أَوْ أَخِيكَ إِمَاماً فَلا حَاجَةَ بِكَ إِلَى السُّلْطَانِ أَنْ يُرَتِّبَكَ مَرَاتِبَهُمَا وَلا غَيْرِ السُّلْطَانِ وَإِنْ لَمْ تَكُنْ عِنْدَهُمْ بِهَذِهِ الْمَنْزِلَةِ لَمْ تَنَلْهَا بِنَا وَاسْتَقَلَّهُ أَبِي عِنْدَ ذَلِكَ وَاسْتَضْعَفَهُ وَأَمَرَ أَنْ يُحْجَبَ عَنْهُ فَلَمْ يَأْذَنْ لَهُ فِي الدُّخُولِ عَلَيْهِ حَتَّى مَاتَ أَبِي وَخَرَجْنَا وَهُوَ عَلَى تِلْكَ الْحَالِ وَالسُّلْطَانُ يَطْلُبُ أَثَرَ وَلَدِ الْحَسَنِ بْنِ عَلِيٍّ.

1. Al-Husayn ibn Muhammad al-Asha‘ari and Muhammad ibn Yahya and others have narrated the following. “Ahmad ibn ‘Ubayd Allah ibn Khaqan was in charge of collecting property and other taxes in the city of Qumm. One day in his presence the ‘Alawids and their beliefs were mentioned. He was a staunch Nasibi (abusive of ‘Alawids). He said, “In the city of Surra man Ra‘a a man from the ‘Alawids like al-Hassan ibn Ali ibn Muhammad ibn al-Rida in guidance, calmness, piety, nobility and generosity to his family and among banu Hashim. They all as well as the official, the ministers and all common people all would give preference to him over their elders and the noble ones. One day I was standing next to my father (as a assistant or guard) and it was the day of his meeting people. His guards came and said, “Abu Muhammad ibn al-Rida is at the door.” He said loudly, “Allow him to come in.” I was surprised at their mentioning so boldly someone with his Kunya (i. e. father of so and so) before my father while only a Caliph, a crown Caliph or one who by the command of the Sultan would have to be addressed that way could have been treated as su Ch A man with a fair complexion came in. His hieght was good and his face looked handsome, physically very good and young. He looked majestiic and awesome. When my father looked at him he stood up and walked towards him several steps. I had not seen him doing this to a person from the clan of banu Hashim and the officers. When he approached him he embraced him kissed his face and cchest and holding his hand lead him to sit on his own place for prayer and himself sat nest to him turning his face towards him. He would talk to him and would say often, “May Allah take my soul in service for your cause.” I was surprised at what I would see. At this time the servant came and said, “Al-Muwaffaq (brother and commander in chief of the Caliph) has come.” When he (Al-Muwaffaq) would come to my father he would receive preference over the officers and other personalities. They stood up in the presence of my father between the door and the seat of my father until he would come in and leave. My father was still paying attention to abu Muhammad and was talking to him until he looked at his special servants and said, “May Allah take my soul in service for your cause, now you may if you would so wish.” “. He then said to his guards to lead him to through the backside so that he (Al-Muwaffaq) would not see him. He stood up and my father also stood up and embraced him and he left. I asked the guards of my father and his servants, “Woe is you, who was the man whom you addressed by his Kunya before my father and my father treated him as he ddid?” They said, “This ‘Alawid man is called al-Hassan ibn Ali, know as ibn al-Rida .” This surprised me even more. The whole day I thought anxiously about his affairs and the behaviors of my father and I did not see him until it was night. He would usually say his ‘Isha (late evening) prayer and would study the things that he would need of the issue to present before the Sultan. When prayed and began to study I went and sat before him while he was alone. He asked, “Oahmad, do you need something?” I said, “Yes, my father. If you would allow me I would like to ask.” He said, “You have permission, my son, say whatever you would like.” I said, “Father, who was the man you met this morning and behaved with him the way you did towards him with so much glorification, greatness and reverence with such expressions as, ‘May Allah take my soul in service for your cause’?” He said, “My son, he was the Imam ((Leadership with Divine Authority) of the al-Rafida (those who refuse to accept the leadership people other than (Ali and his infallible descendants). He is al-Hassan ibn Ali, known as ibn al-Rida. He remained quite for a while and then said, “My son if the Imamat leadership would be removed from the Abbassid Caliphs no one from the clan of banu Hashim would deserve to become the Imam except this man. He deserves it because of his distinctions, piety, guidance, safety (from mistakes), his chastity, his worship, his beautiful moral characteristics and perfection. Had you had a chance to see his father you would have seen a man of great intelligence, nobility and excellence.” This increased my anxiety, thinking and anger towards my father and I thought his dealing and behavior towards him and his words for him were excessive. Thereafter, there was nothing more important to me than to ask more about him and investigate his affairs. Whoever of the members of Hashite clan or the guards, the clerks, the judges, the scholars of the law (Fuqha’) and other people that I would ask I would find him being glorified, mentioned with greatness and high position. I would hear very beautiful words about him and see him given preference over all members of Hashimite clan, their elders. The feeling of greatness for him increased in my heart because I would not find anyone of his friends or foe that would not speak good of him and praise him.” A certain person from the al-Asha‘ari beliefs present asked him, “What is the news about his brother, Ja‘far, O abu Bakr?” He said, “Who is Ja‘far that you would ask about him or compare him with al-Hassan (a. s.). Ja‘far was an evil doer in public, polluted with sins, an addict drukered, the lowest of all man and the most humiliating of his own self among men. He was worthless and little to his own self. What happened durinng the time of the death of al-Hassan ibn Ali to the Sultan and his people astonished me and I did not think such thing can happen. When became ill. My father was informed that ibn al-Rida has become ill. He immediately rode to reach the capital of the Caliphate. He came back in hurry with five people of the servants of the Amir al-Mu’minin. They all were of his confidants and trustworthy ones among whom one was Nihriyr. He (my father) commanded them to stay close to the house of al-Hassan (a. s.) to learn about him and his conditions. He called a few physicians and commanded them to maintain contact with him and be around him mornings and evenings. After two or three days he was informed that he (the patient) is weakening. He commanded the physicians to remain around his house and sent for the chief judge who came in his presence. He then commanded the him (judge) to select ten persons from his most trust worthy in the matters of their religion, trust and restraint. They were called in his presence and he sent them to house of al-Hassan (a. s.). He commanded them to be there day and night and they were there until he (a. s.) passed away. The city of Surra man Ra‘a turned into one huge voice of weeping and lamentation. The Sultan sent people to search his house and search all the rooms therein and seal the contents thereof.. They searched for his son and called certain women with knowledge to deal with pregnancy. They examined his ladies. A certain woman had said that one of the ladies is pregnant. She was accommodated in a certain quarter and Nihrir, al-Khadim and his people and the women with him were ordered to stay guard around her. Thereafter they began to prepare for the burial. The markets were to remain closed. Members of the clan al-Hashim, the guards, my father and other people formed the burial procession. The city of Surra man Ra’a on that day had turned into a day similar to the Day of resurrection. When the body was readied for burial the Sultan sent message to abu ‘Isa ibn al-Mutawakkil and commanded him to lead the prayer. When the body was placed at the prayer area abu ‘Isa went close and uncovered his face. He then asked all members of al-Hashim clan of the ‘Aliwid and ‘Abbassid branch, the guards, the clerks, the judges and juries to bear witness that al-Hassan ibn Ali ibn Muhammad ibn al-Rida (a. s.) his died a natural death in his own bed. That this has taken place in the presence of the servants of Amir al-Mu’minin, his confidants, so and so persons of the judges and so and persons of the physicians. He (abu ‘Isa) then covered his face and ordered to pick up the body. The body was then picked up from the central area of the house and was buried in the room where his father was buried. After his burial the Sultan and people began to search for his son. The search was carried out extensively. All the houses and rooms were searched. The distribution of his legacy was suspended. The people appointed to guard one the ladies who was thought of as pregnant continued their task until it was found out that such thought was invalid. When pregnancy was proved invalid they distributed his legacy between his mother and brother, Ja‘far. His mother claimed to be the executor of his will and her claim was confirmed before the judge. The Sultan, even after searching so much for his son continued his search to find traces of his son. Thereafter, Ja‘far came to my father and asked, “Assign the position of my brother to me. I will pay you twenty thousand Dinars every year.” My father treated him harshly and rebuked him saying, “You are a fool. The Sultan puts to the sword whoever he just thinks is a Shi‘a, follower and supporter of your father and brother to stop them from holding such belief but he fails to achieve such goal. Had you been considered an Imam among the Shi‘a of your father and brother you would not need any help from the Sultan or others to give you such position as that of your father and brother. If you are not considered an Imam among the Shi‘a of your father and brother you will not have such position from us.” My father belittled him considered him weak and ordered his people to keep him away from his office. My father did not give him permission for a meeting as long as he lived. We left and he remained in the same condition. The Sultan still would search for the traces of the son of al-Hassan ibn Ali (a. s.).”

ضعيف بأحمد

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2800

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ كَتَبَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) إِلَى أَبِي الْقَاسِمِ إِسْحَاقَ بْنِ جَعْفَرٍ الزُّبَيْرِيِّ قَبْلَ مَوْتِ الْمُعْتَزِّ بِنَحْوِ عِشْرِينَ يَوْماً الْزَمْ بَيْتَكَ حَتَّى يَحْدُثَ الْحَادِثُ فَلَمَّا قُتِلَ بُرَيْحَةُ كَتَبَ إِلَيْهِ قَدْ حَدَثَ الْحَادِثُ فَمَا تَأْمُرُنِي فَكَتَبَ لَيْسَ هَذَا الْحَادِثَ هُوَ الْحَادِثُ الاخَرُ فَكَانَ مِنْ أَمْرِ الْمُعْتَزِّ مَا كَانَ وَعَنْهُ قَالَ كَتَبَ إِلَى رَجُلٍ آخَرَ يُقْتَلُ ابْنُ مُحَمَّدِ بْنِ دَاوُدَ عَبْدُ الله قَبْلَ قَتْلِهِ بِعَشَرَةِ أَيَّامٍ فَلَمَّا كَانَ فِي الْيَوْمِ الْعَاشِرِ قُتِلَ.

2. Ali ibn Muhammad has narrated from Muhammad ibn ’Isma‘il ibn Ibrahim ibn Musa ibn Ja‘far (a. s.) who has said the following. “Once abu Muhammad (a. s.) wrote to abu al-Qasim Ishaq ibn Ja‘far al-Zubayri before the death of al-Mu‘tazz by about twenty days as herein below. ‘Stay home until what is to happen will happen.’ When Burayha was killed he wrote to him, “A happening has happened. What would you command me to do?” He wrote back, “This is not the happening. It is another happening.” Then there was the case of al-Mu‘tazz the way it was.” It is narrated from the same narrator that the Imam (a. s.) wrote to another person. “Muhammad ibn Dawud ibn ‘Abdallah will be killed.” It was ten days before his murder. On the tenth day he was killed.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2801

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْمَعْرُوفِ بِابْنِ الْكُرْدِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ ضَاقَ بِنَا الامْرُ فَقَالَ لِي أَبِي امْضِ بِنَا حَتَّى نَصِيرَ إِلَى هَذَا الرَّجُلِ يَعْنِي أَبَا مُحَمَّدٍ فَإِنَّهُ قَدْ وُصِفَ عَنْهُ سَمَاحَةٌ فَقُلْتُ تَعْرِفُهُ فَقَالَ مَا أَعْرِفُهُ وَلا رَأَيْتُهُ قَطُّ قَالَ فَقَصَدْنَاهُ فَقَالَ لِي أَبِي وَهُوَ فِي طَرِيقِهِ مَا أَحْوَجَنَا إِلَى أَنْ يَأْمُرَ لَنَا بِخَمْسِمِائَةِ دِرْهَمٍ مِائَتَا دِرْهَمٍ لِلْكِسْوَةِ وَمِائَتَا دِرْهَمٍ لِلدَّيْنِ وَمِائَةٌ لِلنَّفَقَةِ فَقُلْتُ فِي نَفْسِي لَيْتَهُ أَمَرَ لِي بِثَلاثِمِائَةِ دِرْهَمٍ مِائَةٌ أَشْتَرِي بِهَا حِمَاراً وَمِائَةٌ لِلنَّفَقَةِ وَمِائَةٌ لِلْكِسْوَةِ وَأَخْرُجَ إِلَى الْجَبَلِ قَالَ فَلَمَّا وَافَيْنَا الْبَابَ خَرَجَ إِلَيْنَا غُلامُهُ فَقَالَ يَدْخُلُ عَلِيُّ بْنُ إِبْرَاهِيمَ وَمُحَمَّدٌ ابْنُهُ فَلَمَّا دَخَلْنَا عَلَيْهِ وَسَلَّمْنَا قَالَ لابِي يَا عَلِيُّ مَا خَلَّفَكَ عَنَّا إِلَى هَذَا الْوَقْتِ فَقَالَ يَا سَيِّدِي اسْتَحْيَيْتُ أَنْ أَلْقَاكَ عَلَى هَذِهِ الْحَالِ فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ جَاءَنَا غُلامُهُ فَنَاوَلَ أَبِي صُرَّةً فَقَالَ هَذِهِ خَمْسُمِائَةِ دِرْهَمٍ مِائَتَانِ لِلْكِسْوَةِ وَمِائَتَانِ لِلدَّيْنِ وَمِائَةٌ لِلنَّفَقَةِ وَأَعْطَانِي صُرَّةً فَقَالَ هَذِهِ ثَلاثُمِائَةِ دِرْهَمٍ اجْعَلْ مِائَةً فِي ثَمَنِ حِمَارٍ وَمِائَةً لِلْكِسْوَةِ وَمِائَةً لِلنَّفَقَةِ وَلا تَخْرُجْ إِلَى الْجَبَلِ وَصِرْ إِلَى سُورَاءَ فَصَارَ إِلَى سُورَاءَ وَتَزَوَّجَ بِامْرَأَةٍ فَدَخْلُهُ الْيَوْمَ أَلْفُ دِينَارٍ وَمَعَ هَذَا يَقُولُ بِالْوَقْفِ فَقَالَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ فَقُلْتُ لَهُ وَيْحَكَ أَ تُرِيدُ أَمْراً أَبْيَنَ مِنْ هَذَا قَالَ فَقَالَ هَذَا أَمْرٌ قَدْ جَرَيْنَا عَلَيْهِ.

3. Ali ibn Muhammad has narrated from Muhammad ibn Ibrahim, known as ibn al-Kurdi, from Muhammad ibn Ali ibn Ibrahim ibn Musa ibn Ja'far (a. s.) who has said the following: “We were under pressure and constraint. My father said, “Let us go to Abu Muhammad (a. s.). People describe him as very generous and considerate.” I asked, “Do you know him?” He said, “No, I do not know him and I have not seen him before.” We decided to go and meet him. My father said on the way, 'I wish he would grant us five hundred Dirhams. One hundred for clothes, one hundred for to pay the debts and one hundred for expenses. We need this very badly.” I then said to myself, “I wish he will grant me three hundred Dirhams, one hundred to buy a donkey, one hundred for expenses and one hundred for clothes, and then i will go to the mountains.” The narrator has said that when we arrived at the door a slave came out and said, “Ali ibn Ibrahim and his son Muhammad come inside.” When we were in his (the Imam’s (a. s.) presence we offered the greeting of peace and said to my father. “O Ali, what held you back from coming to us until now?” He said, “My master, I felt shy to come to you in this condition.” When we left him his slave came to us and gave a bag of money to my father saying, “This is five hundred Dirhams, one hundred for clothes, one hundred to pay debts and one hundred for expenses.” He gave me a bag and said, “This is three hundred Dirhams, one hundred for the donkey, one hundred for clothes and one hundred for expenses. Do not go to the mountains. Go to Sawra’. He then went to Sawra’ and married a woman and now his income from properties is a thousand Dinar despite this he belongs to the Waqifi sect in matters of beliefs. Muhammad ibn Ibrahim has said that I said to him, “Woe is you! What more clear proof do you want to believe in him as your Imam?” He said, “This (belief in Waqifi sect) is habit that has been with us (and it does go away).”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2802

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ الْحَارِثِ الْقَزْوِينِيُّ قَالَ كُنْتُ مَعَ أَبِي بِسُرَّ مَنْ رَأَى وَكَانَ أَبِي يَتَعَاطَى الْبَيْطَرَةَ فِي مَرْبِطِ أَبِي مُحَمَّدٍ قَالَ وَكَانَ عِنْدَ الْمُسْتَعِينِ بَغْلٌ لَمْ يُرَ مِثْلُهُ حُسْناً وَكِبْراً وَكَانَ يَمْنَعُ ظَهْرَهُ وَاللِّجَامَ وَالسَّرْجَ وَقَدْ كَانَ جَمَعَ عَلَيْهِ الرَّاضَةَ فَلَمْ يُمَكِّنْ لَهُمْ حِيلَةً فِي رُكُوبِهِ قَالَ فَقَالَ لَهُ بَعْضُ نُدَمَائِهِ يَا أَمِيرَ الْمُؤْمِنِينَ أَ لا تَبْعَثُ إِلَى الْحَسَنِ ابْنِ الرِّضَا حَتَّى يَجِي‏ءَ فَإِمَّا أَنْ يَرْكَبَهُ وَإِمَّا أَنْ يَقْتُلَهُ فَتَسْتَرِيحَ مِنْهُ قَالَ فَبَعَثَ إِلَى أَبِي مُحَمَّدٍ وَمَضَى مَعَهُ أَبِي فَقَالَ أَبِي لَمَّا دَخَلَ أَبُو مُحَمَّدٍ الدَّارَ كُنْتُ مَعَهُ فَنَظَرَ أَبُو مُحَمَّدٍ إِلَى الْبَغْلِ وَاقِفاً فِي صَحْنِ الدَّارِ فَعَدَلَ إِلَيْهِ فَوَضَعَ بِيَدِهِ عَلَى كَفَلِهِ قَالَ فَنَظَرْتُ إِلَى الْبَغْلِ وَقَدْ عَرِقَ حَتَّى سَالَ الْعَرَقُ مِنْهُ ثُمَّ صَارَ إِلَى الْمُسْتَعِينِ فَسَلَّمَ عَلَيْهِ فَرَحَّبَ بِهِ وَقَرَّبَ فَقَالَ يَا أَبَا مُحَمَّدٍ أَلْجِمْ هَذَا الْبَغْلَ فَقَالَ أَبُو مُحَمَّدٍ لابِي أَلْجِمْهُ يَا غُلامُ فَقَالَ الْمُسْتَعِينُ أَلْجِمْهُ أَنْتَ فَوَضَعَ طَيْلَسَانَهُ ثُمَّ قَامَ فَأَلْجَمَهُ ثُمَّ رَجَعَ إِلَى مَجْلِسِهِ وَقَعَدَ فَقَالَ لَهُ يَا أَبَا مُحَمَّدٍ أَسْرِجْهُ فَقَالَ لابِي يَا غُلامُ أَسْرِجْهُ فَقَالَ أَسْرِجْهُ أَنْتَ فَقَامَ ثَانِيَةً فَأَسْرَجَهُ وَرَجَعَ فَقَالَ لَهُ تَرَى أَنْ تَرْكَبَهُ فَقَالَ نَعَمْ فَرَكِبَهُ مِنْ غَيْرِ أَنْ يَمْتَنِعَ عَلَيْهِ ثُمَّ رَكَضَهُ فِي الدَّارِ ثُمَّ حَمَلَهُ عَلَى الْهَمْلَجَةِ فَمَشَى أَحْسَنَ مَشْيٍ يَكُونُ ثُمَّ رَجَعَ وَنَزَلَ فَقَالَ لَهُ الْمُسْتَعِينُ يَا أَبَا مُحَمَّدٍ كَيْفَ رَأَيْتَهُ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا رَأَيْتُ مِثْلَهُ حُسْناً وَفَرَاهَةً وَمَا يَصْلُحُ أَنْ يَكُونَ مِثْلُهُ إِلا لامِيرِ الْمُؤْمِنِينَ قَالَ فَقَالَ يَا أَبَا مُحَمَّدٍ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ حَمَلَكَ عَلَيْهِ فَقَالَ أَبُو مُحَمَّدٍ لابِي يَا غُلامُ خُذْهُ فَأَخَذَهُ أَبِي فَقَادَهُ.

4. Ali ibn Muhammad has narrated from abu Ali Muhammad ibn Ali ibn Ibrahim who has said that narrated to me Ahmad ibn al-Harith al-Qazwini who has said the following. “I was with my father in the city of Surra man Ra‘a. My father was a veterinarian at the animal farm of abu Muhammad (a. s.). Al-Musta‘in had a mule the like of which in beauty and size has not been seen. No one could touch that mule to ride, saddle or harness. He had called all the trainers and they had faild to ready the mule for riding. Certain people close to him had said, “O Amir al-Mu’minin, “Why do you not ask al-Hassan, ibn al-Rida who would either ready it for riding or get killed in which case it will be a great relief for you?” The narrator has said that he sent for abu Muhammad, al-Hassan (a. s.) and my father went with him (a. s.) My father has said, “When abu Muhammad entered the room I was with him. Abu Muhammad looked at the mule that was standing in the compound of the facility. He went towards the mule and placed his hand over the rear of the mule. The narrator has said that I saw the mule perspire so much that it began to flow. Then he went to al-Musta‘in. He offered him greeting of peace and he well come him and asked him to sit just next to him and said, “O abu Muhammad, harness mule (that has become obstinate).” Abu Muhammad (a. s.) said to my father, “Young man harness the mule.” Al-Musta‘in said, “You must harness the mule. The Imam (a. s.) took off his gown and harnessed the mule and returned back to his place. Al-Musta‘in asked him to saddle the mule but he said to my father, “Young man, saddle the mule.” Al-Musta‘in asked him to himself saddle the mule. He stood again, saddled the mule and returned back to his place and said do you want that I ride it also?” He said, “Yes, please do so.” He rode the mule without any resistance. The mule ran in the facility and then he took the mule for a amble which the mule performed in the best way that can be. He came back and dismounted. Al-Musta‘in said to him, “O abu Muhammad, how was the mule?” he said, “O Amir al-Mu’minin, I had not seen like it before in beauty and skill. Only Amir al-Mu’minin deserves to have such a mule.” The narrator has said that Al-Musta‘in then said, “O abu Muhammad, Amir al-Mu’minin wants you to ride it” Abu Muhammad (a. s.) then said to my father, “O young man take the mule with you and he lead the mule away.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2803

5ـ عَلِيٌّ عَنْ أَبِي أَحْمَدَ بْنِ رَاشِدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ شَكَوْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) الْحَاجَةَ فَحَكَّ بِسَوْطِهِ الارْضَ قَالَ وَأَحْسَبُهُ غَطَّاهُ بِمِنْدِيلٍ وَأَخْرَجَ خَمْسَمِائَةِ دِينَارٍ فَقَالَ يَا أَبَا هَاشِمٍ خُذْ وَأَعْذِرْنَا.

5. Ali has narrated from abu Ahmad ibn Rashid from abu Hashim al-Ja‘fari who has said the following. “I requested abu Muhammad for something that I needed. He scratched the earth with his whip. The narrator has said that I think he then covered it with a handkerchief and then took out five hundred Dinars. He then said, “O abu Hashim take it and grants us pardon.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2804

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ الله بْنِ صَالِحٍ عَنْ أَبِيهِ عَنْ أَبِي عَلِيٍّ الْمُطَهَّرِ أَنَّهُ كَتَبَ إِلَيْهِ سَنَةَ الْقَادِسِيَّةِ يُعْلِمُهُ انْصِرَافَ النَّاسِ وَأَنَّهُ يَخَافُ الْعَطَشَ فَكَتَبَ (عَلَيْهِ السَّلام) امْضُوا فَلا خَوْفٌ عَلَيْكُمْ إِنْ شَاءَ الله فَمَضَوْا سَالِمِينَ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ.

6. Ali ibn Muhammad has narrated from abu ‘Abdallah ibn Salih from his father from abu Ali al-Mutahhar the following. “He wrote to him (abu Muhammad (a. s.) in the year of Qadisiyya, the year of draught that forced people to returned home without performing Hajj for fear of thirst. He wrote back in reply, “continue your journey and you will have no fear by the will of Allah.” They continued their journey to Hajj safely and thanks to Allah.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2805

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ الْفَضْلِ الْيَمَانِيِّ قَالَ نَزَلَ بِالْجَعْفَرِيِّ مِنْ آلِ جَعْفَرٍ خَلْقٌ لا قِبَلَ لَهُ بِهِمْ فَكَتَبَ إِلَى أَبِي مُحَمَّدٍ يَشْكُو ذَلِكَ فَكَتَبَ إِلَيْهِ تُكْفَوْنَ ذَلِكَ إِنْ شَاءَ الله تَعَالَى فَخَرَجَ إِلَيْهِمْ فِي نَفَرٍ يَسِيرٍ وَالْقَوْمُ يَزِيدُونَ عَلَى عِشْرِينَ أَلْفاً وَهُوَ فِي أَقَلَّ مِنْ أَلْفٍ فَاسْتَبَاحَهُمْ.

7. Ali ibn Muhammad has narrated from Ali ibn al-Hassan ibn al-Fadl al-Yamani who has said the following. “ Al-Ja‘fari from the family of Ja‘far was attacked by such a large number of people that seemed impossible for them to defend themselves. He wrote to abu Muhammad (a. s.) about his dangerous condition. He wrote back to him in reply, “You will be adequately defended by the will of Allah, the Most High. He came out with just a few people to defend themselves against the attackers who were in excess of twenty thousand while on his side there were fewer than a thousand but the attackers were all vanished.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2806

8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ قَالَ حُبِسَ أَبُو مُحَمَّدٍ عِنْدَ عَلِيِّ بْنِ نَارْمَشَ وَهُوَ أَنْصَبُ النَّاسِ وَأَشَدُّهُمْ عَلَى آلِ أَبِي طَالِبٍ وَقِيلَ لَهُ افْعَلْ بِهِ وَافْعَلْ فَمَا أَقَامَ عِنْدَهُ إِلا يَوْماً حَتَّى وَضَعَ خَدَّيْهِ لَهُ وَكَانَ لا يَرْفَعُ بَصَرَهُ إِلَيْهِ إِجْلالاً وَإِعْظَاماً فَخَرَجَ مِنْ عِنْدِهِ وَهُوَ أَحْسَنُ النَّاسِ بَصِيرَةً وَأَحْسَنُهُمْ فِيهِ قَوْلاً.

8. Ali ibn Muhammad has narrated from Muhammad ibn ’Isma‘il al-‘Alawi who has said the following. “Abu Muhammad (a. s.) was imprisoned under the supervision of Ali ibn Narmasha who was extremely hostile towards the descendants of abu Talib. He was told to treat him (abu Muhammad (a. s.) as he (the guard) wished. He stayed with him only for day and the guard who was hostile towards him became so submissive before him that he would not even dare to look up into his face out of glorification and reverence. He (abu Muhammad (a. s.) came out from his prison and he (the guard) had turned into having the highest degree of understanding of him and would speak the best words about him.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2807

9ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ قَالَ حَدَّثَنِي سُفْيَانُ بْنُ مُحَمَّدٍ الضُّبَعِيُّ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ عَنِ الْوَلِيجَةِ وَهُوَ قَوْلُ الله تَعَالَى وَلَمْ يَتَّخِذُوا مِنْ دُونِ الله وَلا رَسُولِهِ وَلا الْمُؤْمِنِينَ وَلِيجَةً قُلْتُ فِي نَفْسِي لا فِي الْكِتَابِ مَنْ تَرَى الْمُؤْمِنِينَ هَاهُنَا فَرَجَعَ الْجَوَابُ الْوَلِيجَةُ الَّذِي يُقَامُ دُونَ وَلِيِّ الامْرِ وَحَدَّثَتْكَ نَفْسُكَ عَنِ الْمُؤْمِنِينَ مَنْ هُمْ فِي هَذَا الْمَوْضِعِ فَهُمُ الائِمَّةُ الَّذِينَ يُؤْمِنُونَ عَلَى الله فَيُجِيزُ أَمَانَهُمْ.

9. Ali ibn Muhammad and Muhammad ibn abu ‘Abdallah have narrated from Ishaq ibn Muhammad al-Nakha‘i who has said that narrated to me Sufyan ibn Muhammad al-Duba‘i who has said the following. “I wrote to abu Muhammad and asked him about the meaning of the word al-Walija (relied) in the words of Allah, the Most High. “Do you think that God will not make any distinction between those of you who have fought for His cause and have relied on no one other than God, His Messenger, and the faithful ones, and other people?. .” (9:16) I said to myself, not in the letter, “To who does the believers refer in this verse “? The answer came as this. The Walija refers to a person who would be appointed in place of the Leader with Divine Authority. You have said to yourself “To who the believers refers in this verse”? They are the Imams who ask Allah to grant security to the people and He grants their request.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2808

10ـ إِسْحَاقُ قَالَ حَدَّثَنِي أَبُو هَاشِمٍ الْجَعْفَرِيُّ قَالَ شَكَوْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) ضِيقَ الْحَبْسِ وَكَتَلَ الْقَيْدِ فَكَتَبَ إِلَيَّ أَنْتَ تُصَلِّي الْيَوْمَ الظُّهْرَ فِي مَنْزِلِكَ فَأُخْرِجْتُ فِي وَقْتِ الظُّهْرِ فَصَلَّيْتُ فِي مَنْزِلِي كَمَا قَالَ (عَلَيْهِ السَّلام) وَكُنْتُ مُضَيَّقاً فَأَرَدْتُ أَنْ أَطْلُبَ مِنْهُ دَنَانِيرَ فِي الْكِتَابِ فَاسْتَحْيَيْتُ فَلَمَّا صِرْتُ إِلَى مَنْزِلِي وَجَّهَ إِلَيَّ بِمِائَةِ دِينَارٍ وَكَتَبَ إِلَيَّ إِذَا كَانَتْ لَكَ حَاجَةٌ فَلا تَسْتَحْيِ وَلا تَحْتَشِمْ وَاطْلُبْهَا فَإِنَّكَ تَرَى مَا تُحِبُّ إِنْ شَاءَ الله.

10. Ishaq has said that abu Hashim al-Ja‘fari has said the following. “I complained to abu Muhammad (a. s.) about the constraining cell of the prison and the weight of the shackles on me. He wrote back in reply to me. “Today you will pray your noontime prayer in your own home.” I then was released that day and prayed the noontime prayer in my own home as he had said.” I was under financial constrains and I decided to ask him for a certain amount of Dinars in writing but I felt shy. When was going to my home he sent me a hundred Dinars and had written to me this. “If you need anything do not feel shy or embarrassed. Ask and you will find it as you wanted, by the will of Allah.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2809

11ـ إِسْحَاقُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الاقْرَعِ قَالَ حَدَّثَنِي أَبُو حَمْزَةَ نُصَيْرٌ الْخَادِمُ قَالَ سَمِعْتُ أَبَا مُحَمَّدٍ غَيْرَ مَرَّةٍ يُكَلِّمُ غِلْمَانَهُ بِلُغَاتِهِمْ تُرْكٍ وَرُومٍ وَصَقَالِبَةَ فَتَعَجَّبْتُ مِنْ ذَلِكَ وَقُلْتُ هَذَا وُلِدَ بِالْمَدِينَةِ وَلَمْ يَظْهَرْ لاحَدٍ حَتَّى مَضَى أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) وَلا رَآهُ أَحَدٌ فَكَيْفَ هَذَا أُحَدِّثُ نَفْسِي بِذَلِكَ فَأَقْبَلَ عَلَيَّ فَقَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى بَيَّنَ حُجَّتَهُ مِنْ سَائِرِ خَلْقِهِ بِكُلِّ شَيْ‏ءٍ وَيُعْطِيهِ اللُّغَاتِ وَمَعْرِفَةَ الانْسَابِ وَالاجَالِ وَالْحَوَادِثِ وَلَوْ لا ذَلِكَ لَمْ يَكُنْ بَيْنَ الْحُجَّةِ وَالْمَحْجُوجِ فَرْقٌ.

11. Ishaq has narrated from Ahmad ibn Muhammad al-Aqra‘ who has said that narrated to me abuhz Nasir al-Khadim the following. “I had heard many times that abu Muhammad (a. s.) to each of his Roman, Turkish and Saqaliba slaves in their own languages. It was astonishing to me and I would think that he is born in al-Madina and has not exposed to anyone until abu al-Hassan passed away and no one saw him. How is this that he speaks such languages? I talking to myself that he came to me and said, “Allah, the Most High, the Most Holy, grants distinction to Leader with Divine Authority over the other creatures in all matters. He give them distinction in the matters of languages, knowledge of the genealogical issues, of the duration of lives and events. Without such distinctions there will be no difference between Leader with Divine Authority and others.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2810

12ـ إِسْحَاقُ عَنِ الاقْرَعِ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ أَسْأَلُهُ عَنِ الامَامِ هَلْ يَحْتَلِمُ وَقُلْتُ فِي نَفْسِي بَعْدَ مَا فَصَلَ الْكِتَابُ الاحْتِلامُ شَيْطَنَةٌ وَقَدْ أَعَاذَ الله تَبَارَكَ وَتَعَالَى أَوْلِيَاءَهُ مِنْ ذَلِكَ فَوَرَدَ الْجَوَابُ حَالُ الائِمَّةِ فِي الْمَنَامِ حَالُهُمْ فِي الْيَقَظَةِ لا يُغَيِّرُ النَّوْمُ مِنْهُمْ شَيْئاً وَقَدْ أَعَاذَ الله أَوْلِيَاءَهُ مِنْ لَمَّةِ الشَّيْطَانِ كَمَا حَدَّثَتْكَ نَفْسُكَ.

12. Ishaq has narrated from al-Aqra‘ who has said the following. “I wrote to abu Muhammad (a. s.) asking him if Imams experience wet dreams? I said to myself after the letter had gone, “Wet dream is something Satanic, and Allah, the Most Holy, the Most High, has protected those whom He has given authority against such things.” The answer came. “The conditions of the Imams when asleep is the same as when they are awake. Sleep does not change anything in them. Allah has given protection to those whom He has given authority from Satanic encounters as you spoke to yourself.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2811

13ـ إِسْحَاقُ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ ظَرِيفٍ قَالَ اخْتَلَجَ فِي صَدْرِي مَسْأَلَتَانِ أَرَدْتُ الْكِتَابَ فِيهِمَا إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَكَتَبْتُ أَسْأَلُهُ عَنِ الْقَائِمِ (عَلَيْهِ السَّلام) إِذَا قَامَ بِمَا يَقْضِي وَأَيْنَ مَجْلِسُهُ الَّذِي يَقْضِي فِيهِ بَيْنَ النَّاسِ وَأَرَدْتُ أَنْ أَسْأَلَهُ عَنْ شَيْ‏ءٍ لِحُمَّى الرِّبْعِ فَأَغْفَلْتُ خَبَرَ الْحُمَّى فَجَاءَ الْجَوَابُ سَأَلْتَ عَنِ الْقَائِمِ فَإِذَا قَامَ قَضَى بَيْنَ النَّاسِ بِعِلْمِهِ كَقَضَاءِ دَاوُدَ (عَلَيْهِ السَّلام) لا يَسْأَلُ الْبَيِّنَةَ وَكُنْتَ أَرَدْتَ أَنْ تَسْأَلَ لِحُمَّى الرِّبْعِ فَأُنْسِيتَ فَاكْتُبْ فِي وَرَقَةٍ وَعَلِّقْهُ عَلَى الْمَحْمُومِ فَإِنَّهُ يَبْرَأُ بِإِذْنِ الله إِنْ شَاءَ الله يا نارُ كُونِي بَرْداً وَسَلاماً عَلى‏ إِبْراهِيمَ فَعَلَّقْنَا عَلَيْهِ مَا ذَكَرَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) فَأَفَاقَ.

13. Ishaq has said that al-Hassan ibn al-Zarif narrated to me the following. “Two issues would poke in my chest which made me to write to abu Muhammad (a. s.). I wrote about Al-Qa’im (the one who will rise with Divine Authority). “When he rise by what means he will judge among the people and where will be his court house?” I also wanted to ask him about alternating fever but I had missed to mention it in writing. The answer came. “You had asked about Al-Qa’im. When he will rise he judge among people through his own knowledge just the way David would judge. He would not call any witness to testify. You also wanted to ask about alternating fever but you forgot to do so. Write this on a sheet (of material) “We said to the fire, ‘Be cool and peaceful (with Abraham)’” (21:69). The narrator has said that we did just as he had said and the suffering person was relieved.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2812

14ـ إِسْحَاقُ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ عَلِيِّ بْنِ عَبْدِ الله بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ قَعَدْتُ لابِي مُحَمَّدٍ (عَلَيْهِ السَّلام) عَلَى ظَهْرِ الطَّرِيقِ فَلَمَّا مَرَّ بِي شَكَوْتُ إِلَيْهِ الْحَاجَةَ وَحَلَفْتُ لَهُ أَنَّهُ لَيْسَ عِنْدِي دِرْهَمٌ فَمَا فَوْقَهَا وَلا غَدَاءٌ وَلا عَشَاءٌ قَالَ فَقَالَ تَحْلِفُ بِالله كَاذِباً وَقَدْ دَفَنْتَ مِائَتَيْ دِينَارٍ وَلَيْسَ قَوْلِي هَذَا دَفْعاً لَكَ عَنِ الْعَطِيَّةِ أَعْطِهِ يَا غُلامُ مَا مَعَكَ فَأَعْطَانِي غُلامُهُ مِائَةَ دِينَارٍ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ لِي إِنَّكَ تُحْرَمُهَا أَحْوَجَ مَا تَكُونُ إِلَيْهَا يَعْنِي الدَّنَانِيرَ الَّتِي دَفَنْتُ وَصَدَقَ (عَلَيْهِ السَّلام) وَكَانَ كَمَا قَالَ دَفَنْتُ مِائَتَيْ دِينَارٍ وَقُلْتُ يَكُونُ ظَهْراً وَكَهْفاً لَنَا فَاضْطُرِرْتُ ضَرُورَةً شَدِيدَةً إِلَى شَيْ‏ءٍ أُنْفِقُهُ وَانْغَلَقَتْ عَلَيَّ أَبْوَابُ الرِّزْقِ فَنَبَّشْتُ عَنْهَا فَإِذَا ابْنٌ لِي قَدْ عَرَفَ مَوْضِعَهَا فَأَخَذَهَا وَهَرَبَ فَمَا قَدَرْتُ مِنْهَا عَلَى شَيْ‏ءٍ.

14. Ishaq has said that narrated to him ’Isma‘il ibn Muhammad ibn Ali ibn ’Isma‘il ibn Ali ibn ‘Abdallah ibn ‘Abbass ibn ‘Abd al-Muttalib who has said the following. “Once I sat on the side of the road waiting for abu Muhammad (a. s.) to pass by so that I can present before him my complain against a need. When he was passing by I presented my complain before him and swore that I did not have even a Dirham, nothing for lunch or dinner.” The narrator has said that the Imam (a. s.) said, “You falsely swore by Allah. You have buried two hundred Dinars. These my words are not to deny you any grants. Young man, give him whatever is with you. His servant, give me one hundred Dinars. He then turned to me and said, “You will be deprived of it in your worst days.” He meant those Dinars that I had buried for a difficult day. What he said was true. I had buried two hundred Dinars thinking that they would only be used in a very difficult day. When I faced such a difficult day and all the ways to find a living was closed I went to take out the two hundred Dinars but soon I found that there was not even a single Dinar. In fact, my son had learned about where the Dinars were buried and he had taken them and had ran away. I could not benefit from any of those Dinars.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2813

15ـ إِسْحَاقُ قَالَ حَدَّثَنِي عَلِيُّ بْنُ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ قَالَ كَانَ لِي فَرَسٌ وَكُنْتُ بِهِ مُعْجَباً أُكْثِرُ ذِكْرَهُ فِي الْمَحَالِّ فَدَخَلْتُ عَلَى أَبِي مُحَمَّدٍ يَوْماً فَقَالَ لِي مَا فَعَلَ فَرَسُكَ فَقُلْتُ هُوَ عِنْدِي وَهُوَ ذَا هُوَ عَلَى بَابِكَ وَعَنْهُ نَزَلْتُ فَقَالَ لِيَ اسْتَبْدِلْ بِهِ قَبْلَ الْمَسَاءِ إِنْ قَدَرْتَ عَلَى مُشْتَرِي وَلا تُؤَخِّرْ ذَلِكَ وَدَخَلَ عَلَيْنَا دَاخِلٌ وَانْقَطَعَ الْكَلامُ فَقُمْتُ مُتَفَكِّراً وَمَضَيْتُ إِلَى مَنْزِلِي فَأَخْبَرْتُ أَخِي الْخَبَرَ فَقَالَ مَا أَدْرِي مَا أَقُولُ فِي هَذَا وَشَحَحْتُ بِهِ وَنَفِسْتُ عَلَى النَّاسِ بِبَيْعِهِ وَأَمْسَيْنَا فَأَتَانَا السَّائِسُ وَقَدْ صَلَّيْنَا الْعَتَمَةَ فَقَالَ يَا مَوْلايَ نَفَقَ فَرَسُكَ فَاغْتَمَمْتُ وَعَلِمْتُ أَنَّهُ عَنَى هَذَا بِذَلِكَ الْقَوْلِ قَالَ ثُمَّ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ بَعْدَ أَيَّامٍ وَأَنَا أَقُولُ فِي نَفْسِي لَيْتَهُ أَخْلَفَ عَلَيَّ دَابَّةً إِذْ كُنْتُ اغْتَمَمْتُ بِقَوْلِهِ فَلَمَّا جَلَسْتُ قَالَ نَعَمْ نُخْلِفُ دَابَّةً عَلَيْكَ يَا غُلامُ أَعْطِهِ بِرْذَوْنِيَ الْكُمَيْتَ هَذَا خَيْرٌ مِنْ فَرَسِكَ وَأَوْطَأُ وَأَطْوَلُ عُمُراً.

15. Ishaq has said that narrated to me Ali ibn Zayd ibn Ali ibn al-Husayn ibn Ali (a. s.) the following. “I had a horse that I liked very much and I would admire it often in gatherings. One day I went to see abu Muhammad (a. s.) and he said, “What has your horse done?” I said, “I still have it and it is in front of your. I just dismounted it.” He said, “Change it before this evening if you can if you would find a buyer and do not delay.” Someone came in and our conversation discontinued. I then left anxiously for home and informed my brother about it and he said, “I do not know what to say about it.” I felt covetous about it procrastinated in offering for sale until it was evening we had just prayed the late evening prayer that the horse trainer came in saying, “My master your horse has died.” I became sad and realized that this was abu Muhammad (a. s.) meant. After several day I went to see abu Muhammad (a. s.) and I was saying to myself, “I wish he would replace my horse with another one. It was his words that made me so sad.” When I sat down he said, “Yes, we will replace your horse. Young man, give to him my dark brown nag which better than your horse to ride and will live longer.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2814

16ـ إِسْحَاقُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ شَمُّونٍ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) حِينَ أَخَذَ الْمُهْتَدِي فِي قَتْلِ الْمَوَالِي يَا سَيِّدِي الْحَمْدُ لله الَّذِي شَغَلَهُ عَنَّا فَقَدْ بَلَغَنِي أَنَّهُ يَتَهَدَّدُكَ وَيَقُولُ وَالله لاجْلِيَنَّهُمْ عَنْ جَدِيدِ الارْضِ فَوَقَّعَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) بِخَطِّهِ ذَاكَ أَقْصَرُ لِعُمُرِهِ عُدَّ مِنْ يَوْمِكَ هَذَا خَمْسَةَ أَيَّامٍ وَيُقْتَلُ فِي الْيَوْمِ السَّادِسِ بَعْدَ هَوَانٍ وَاسْتِخْفَافٍ يَمُرُّ بِهِ فَكَانَ كَمَا قَالَ (عَلَيْهِ السَّلام )

16. Ishaq has said that Muhammad ibn al-Hassan Shammun has said that Ahmad ibn Muhammad narrated to me the following. “I wrote to abu Muhammad (a. s.) when al-Muhtadi had began to kill the Turkish Mawali (slave or supporters). My master, we thank Allah for diverting his (al-Muhtadi’s) attention from us. I have heard that he had threatened you and has said, By Allah, I will wipe them out from the face of the earth.” Abu Muhammad (a. s.) sent in response with his own signature. “This will be much shortening to his life. Count five days from today. On the sixth day he will be killed with humiliation and insults that he will go through.” It then happned exactly as he had said.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2815

17ـ إِسْحَاقُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ شَمُّونٍ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) أَسْأَلُهُ أَنْ يَدْعُوَ الله لِي مِنْ وَجَعِ عَيْنِي وَكَانَتْ إِحْدَى عَيْنَيَّ ذَاهِبَةً وَالاخْرَى عَلَى شَرَفِ ذَهَابٍ فَكَتَبَ إِلَيَّ حَبَسَ الله عَلَيْكَ عَيْنَكَ فَأَفَاقَتِ الصَّحِيحَةُ وَوَقَّعَ فِي آخِرِ الْكِتَابِ آجَرَكَ الله وَأَحْسَنَ ثَوَابَكَ فَاغْتَمَمْتُ لِذَلِكَ وَلَمْ أَعْرِفْ فِي أَهْلِي أَحَداً مَاتَ فَلَمَّا كَانَ بَعْدَ أَيَّامٍ جَاءَتْنِي وَفَاةُ ابْنِي طَيِّبٍ فَعَلِمْتُ أَنَّ التَّعْزِيَةَ لَهُ.

17. Ishaq has said that Muhammad ibn al-Hassan Shammun narrated to me the following. “I wrote to abu Muhammad (a. s.) requesting him to pray for because of the pain that I suffered in my eyes. One of my eye had gone and the other was about to go. He wrote back to me in reply, “Allah has kept your eye for you.” My painful eye then recovered. He had signed at the end with these words, “May Allah, grant you good rewards and best recompense.” I became sad and I did not know anyone just passed away from my family. After a few days I received information of the death of my son, Tayyib. I then realized what for his condolences to me were.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2816

19ـ إِسْحَاقُ قَالَ حَدَّثَنِي يَحْيَى بْنُ الْقُشَيْرِيِّ مِنْ قَرْيَةٍ تُسَمَّى قِيرَ قَالَ كَانَ لابِي مُحَمَّدٍ وَكِيلٌ قَدِ اتَّخَذَ مَعَهُ فِي الدَّارِ حُجْرَةً يَكُونُ فِيهَا مَعَهُ خَادِمٌ أَبْيَضُ فَأَرَادَ الْوَكِيلُ الْخَادِمَ عَلَى نَفْسِهِ فَأَبَى إِلا أَنْ يَأْتِيَهُ بِنَبِيذٍ فَاحْتَالَ لَهُ بِنَبِيذٍ ثُمَّ أَدْخَلَهُ عَلَيْهِ وَبَيْنَهُ وَبَيْنَ أَبِي مُحَمَّدٍ ثَلاثَةُ أَبْوَابٍ مُغْلَقَةٍ قَالَ فَحَدَّثَنِي الْوَكِيلُ قَالَ إِنِّي لَمُنْتَبِهٌ إِذْ أَنَا بِالابْوَابِ تُفْتَحُ حَتَّى جَاءَ بِنَفْسِهِ فَوَقَفَ عَلَى بَابِ الْحُجْرَةِ ثُمَّ قَالَ يَا هَؤُلاءِ اتَّقُوا الله خَافُوا الله فَلَمَّا أَصْبَحْنَا أَمَرَ بِبَيْعِ الْخَادِمِ وَإِخْرَاجِي مِنَ الدَّارِ.

19. Ishaq has said that narrated to me Yahya ibn al-Qushayri from the town called Qir the following. “Abu Muhammad (a. s.) had an agent who lived in a room in the house with white servant of the Imam (a. s.). the agent invited the servant to have evil activities with him and the servant refused to do so unless he brought him wine. The agent managed to find wine and take it to him. There were three closed doors between them and the quarters of the Imam (a. s.). The narrator has said that the agent narrated to me that was awake and I saw the doors open until I saw the Imam (a. s.) in person standing at the door. He then said, “O you have fear of Allah and be pious before Him. In the morning he ordered to sell the servant and discharge me from the job.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2817

20ـ إِسْحَاقُ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ الرَّبِيعِ الشَّائِيُّ قَالَ نَاظَرْتُ رَجُلاً مِنَ الثَّنَوِيَّةِ بِالاهْوَازِ ثُمَّ قَدِمْتُ سُرَّ مَنْ رَأَى وَقَدْ عَلِقَ بِقَلْبِي شَيْ‏ءٌ مِنْ مَقَالَتِهِ فَإِنِّي لَجَالِسٌ عَلَى بَابِ أَحْمَدَ بْنِ الْخَضِيبِ إِذْ أَقْبَلَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) مِنْ دَارِ الْعَامَّةِ يَؤُمُّ الْمَوْكِبَ فَنَظَرَ إِلَيَّ وَأَشَارَ بِسَبَّاحَتِهِ أَحَدٌ أَحَدٌ فَرْدٌ فَسَقَطْتُ مَغْشِيّاً عَلَيَّ.

20. Ishaq has said that narrated to me Muhammad ibn al-Rabi‘ al-Sa’i has said the following. “I debated a man who believed in dualism in Ahwaz them went to Surra man Ra‘a. However, his words were stuck to my heart. I was sitting in front of the door of Ahmad al-Khadib that I saw abu Muhammad (a. s.) coming from the house for public gathering. It was the house wherein on a certain day the Sultan would allow the common people to visit him. The Imam (a. s.) looked at me and made a gesture with his forefinger say One, single and only One. I fainted and fell on my face.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2818

21ـ إِسْحَاقُ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ يَوْماً وَأَنَا أُرِيدُ أَنْ أَسْأَلَهُ مَا أَصُوغُ بِهِ خَاتَماً أَتَبَرَّكُ بِهِ فَجَلَسْتُ وَأُنْسِيتُ مَا جِئْتُ لَهُ فَلَمَّا وَدَّعْتُ وَنَهَضْتُ رَمَى إِلَيَّ بِالْخَاتَمِ فَقَالَ أَرَدْتَ فِضَّةً فَأَعْطَيْنَاكَ خَاتَماً رَبِحْتَ الْفَصَّ وَالْكِرَاءَ هَنَأَكَ الله يَا أَبَا هَاشِمٍ فَقُلْتُ يَا سَيِّدِي أَشْهَدُ أَنَّكَ وَلِيُّ الله وَإِمَامِيَ الَّذِي أَدِينُ الله بِطَاعَتِهِ فَقَالَ غَفَرَ الله لَكَ يَا أَبَا هَاشِمٍ.

21. Ishaq has narrated from abu Hashim al-Ja‘fari who has said the following. “One day I went to see abu Muhammad (a. s.) and I wanted him to give me a certain amount of silver so I can make a ring out of it and keep for blessing. I sat down but forgot to ask what I had come for. When was leaving and said farewell to him he threw a ring to me and said, “You wanted silver and we gave you and profited the gems and the cost of the goldsmith works. May Allah grant you blessings O abu Hashim.” I then said, “I testify that you are the Wali of Allah, (one who possesses Divine Authority) and my Imam through my obedience whom I follow the religion of Allah.” He then said, “May Allah grant you forgiveness, O abu Hashim.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2819

22ـ إِسْحَاقُ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْقَاسِمِ أَبُو الْعَيْنَاءِ الْهَاشِمِيُّ مَوْلَى عَبْدِ الصَّمَدِ بْنِ عَلِيٍّ عَتَاقَةً قَالَ كُنْتُ أَدْخُلُ عَلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَأَعْطَشُ وَأَنَا عِنْدَهُ فَأُجِلُّهُ أَنْ أَدْعُوَ بِالْمَاءِ فَيَقُولُ يَا غُلامُ اسْقِهِ وَرُبَّمَا حَدَّثْتُ نَفْسِي بِالنُّهُوضِ فَأُفَكِّرُ فِي ذَلِكَ فَيَقُولُ يَا غُلامُ دَابَّتَهُ.

22. Ishaq has said that narrated to Muhammad ibn al-Qasim abu al-‘Ayna’ al-Hashimi, the slave of ‘Abd al-Samad ibn Ali ‘Ataqa the following. “Often time I would go to see abu Muhammad (a. s.). When in his presence I would feel thirsty but I would feel shy, out of respect for him, to ask for water but he would call the people of his household to bring water for me. Often times I would think to myself of leaving and he would say, “Young man, bring his horse.”

ضعيف

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2820

23ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ عَبْدِ الْغَفَّارِ قَالَ دَخَلَ الْعَبَّاسِيُّونَ عَلَى صَالِحِ بْنِ وَصِيفٍ وَدَخَلَ صَالِحُ بْنُ عَلِيٍّ وَغَيْرُهُ مِنَ الْمُنْحَرِفِينَ عَنْ هَذِهِ النَّاحِيَةِ عَلَى صَالِحِ بْنِ وَصِيفٍ عِنْدَ مَا حَبَسَ أَبَا مُحَمَّدٍ (عَلَيْهِ السَّلام) فَقَالَ لَهُمْ صَالِحٌ وَمَا أَصْنَعُ قَدْ وَكَّلْتُ بِهِ رَجُلَيْنِ مِنْ أَشَرِّ مَنْ قَدَرْتُ عَلَيْهِ فَقَدْ صَارَا مِنَ الْعِبَادَةِ وَالصَّلاةِ وَالصِّيَامِ إِلَى أَمْرٍ عَظِيمٍ فَقُلْتُ لَهُمَا مَا فِيهِ فَقَالا مَا تَقُولُ فِي رَجُلٍ يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ كُلَّهُ لا يَتَكَلَّمُ وَلا يَتَشَاغَلُ وَإِذَا نَظَرْنَا إِلَيْهِ ارْتَعَدَتْ فَرَائِصُنَا وَيُدَاخِلُنَا مَا لا نَمْلِكُهُ مِنْ أَنْفُسِنَا فَلَمَّا سَمِعُوا ذَلِكَ انْصَرَفُوا خَائِبِينَ.

23. Ali ibn Muhammad has narrated from Muhammad ibn ’Isma‘il ibn Ibrahim ibn Musa ibn Ja‘far ibn Muhammad (a. s.) from Ali ibn ‘Abd al-Ghaffar who has said the following. “When abu Muhammad (a. s.) was imprisoned, the ‘Abbassids, Salih ibn Wasif, Salih ibn Ali and others who were not Shi‘as all came to Salih ibn Wasif asking him to exert more pressure on abu Muhammad (a. s.). Salih told them, “What should I do? I managed to find two people who were of the harshest manners and appointed them to guard him they both turned into most assiduous worshippers in prayers and fasting. When I asked them about their behaviors they replied, “What would you say about a man who fasts every day, worships the whole night and does not speak or busy himself with anything? When we look at him a feeling of trembling and shivering over takes us and we lose control over our own selves.” When they heard this they returned in despair.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2821

24ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ الْمَكْفُوفُ قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا عَنْ بَعْضِ فَصَّادِي الْعَسْكَرِ مِنَ النَّصَارَى أَنَّ أَبَا مُحَمَّدٍ (عَلَيْهِ السَّلام) بَعَثَ إِلَيَّ يَوْماً فِي وَقْتِ صَلاةِ الظُّهْرِ فَقَالَ لِي افْصِدْ هَذَا الْعِرْقَ قَالَ وَنَاوَلَنِي عِرْقاً لَمْ أَفْهَمْهُ مِنَ الْعُرُوقِ الَّتِي تُفْصَدُ فَقُلْتُ فِي نَفْسِي مَا رَأَيْتُ أَمْراً أَعْجَبَ مِنْ هَذَا يَأْمُرُنِي أَنْ أَفْصِدَ فِي وَقْتِ الظُّهْرِ وَلَيْسَ بِوَقْتِ فَصْدٍ وَالثَّانِيَةُ عِرْقٌ لا أَفْهَمُهُ ثُمَّ قَالَ لِيَ انْتَظِرْ وَكُنْ فِي الدَّارِ فَلَمَّا أَمْسَى دَعَانِي وَقَالَ لِي سَرِّحِ الدَّمَ فَسَرَّحْتُ ثُمَّ قَالَ لِي أَمْسِكْ فَأَمْسَكْتُ ثُمَّ قَالَ لِي كُنْ فِي الدَّارِ فَلَمَّا كَانَ نِصْفُ اللَّيْلِ أَرْسَلَ إِلَيَّ وَقَالَ لِي سَرِّحِ الدَّمَ قَالَ فَتَعَجَّبْتُ أَكْثَرَ مِنْ عَجَبِيَ الاوَّلِ وَكَرِهْتُ أَنْ أَسْأَلَهُ قَالَ فَسَرَّحْتُ فَخَرَجَ دَمٌ أَبْيَضُ كَأَنَّهُ الْمِلْحُ قَالَ ثُمَّ قَالَ لِيَ احْبِسْ قَالَ فَحَبَسْتُ قَالَ ثُمَّ قَالَ كُنْ فِي الدَّارِ فَلَمَّا أَصْبَحْتُ أَمَرَ قَهْرَمَانَهُ أَنْ يُعْطِيَنِي ثَلاثَةَ دَنَانِيرَ فَأَخَذْتُهَا وَخَرَجْتُ حَتَّى أَتَيْتُ ابْنَ بَخْتِيشُوعَ النَّصْرَانِيَّ فَقَصَصْتُ عَلَيْهِ الْقِصَّةَ قَالَ فَقَالَ لِي وَالله مَا أَفْهَمُ مَا تَقُولُ وَلا أَعْرِفُهُ فِي شَيْ‏ءٍ مِنَ الطِّبِّ وَلا قَرَأْتُهُ فِي كِتَابٍ وَلا أَعْلَمُ فِي دَهْرِنَا أَعْلَمَ بِكُتُبِ النَّصْرَانِيَّةِ مِنْ فُلانٍ الْفَارِسِيِّ فَاخْرُجْ إِلَيْهِ قَالَ فَاكْتَرَيْتُ زَوْرَقاً إِلَى الْبَصْرَةِ وَأَتَيْتُ الاهْوَازَ ثُمَّ صِرْتُ إِلَى فَارِسَ إِلَى صَاحِبِي فَأَخْبَرْتُهُ الْخَبَرَ قَالَ وَقَالَ أَنْظِرْنِي أَيَّاماً فَأَنْظَرْتُهُ ثُمَّ أَتَيْتُهُ مُتَقَاضِياً قَالَ فَقَالَ لِي إِنَّ هَذَا الَّذِي تَحْكِيهِ عَنْ هَذَا الرَّجُلِ فَعَلَهُ الْمَسِيحُ فِي دَهْرِهِ مَرَّةً.

24. Ali ibn Muhammad has narrated from al-Hassan ibn al-Husayn who both have said that narrated to us Muhammad ibn al-Hassan al-Makfuf that Certain persons of our people have narrated from a Christian cupping expert who served in the army the following. “One day at noontime abu Muhammad (a. s.) sent for me at the time of noon prayer and told me to perform cupping on this vein. He showed me a vein that was not know to me as one of the veins used for cupping. I thought to myself, “I have not seen anything more strange than this. To perform cupping at noon time which is not the time for it and on a vein that I do not know.” He then told me, “Wait in the house. When it was evening he called me and said, “Open the vein.” I opened the vein. He said, “Hold it” I held the vein and stopped the blood.” He then told me to remain in the house. At might night he called me and said to open the vein. He has said that it increased my astonishment, but I did not like to ask him. I opened the vein and white blood like salt came out. He has said that he told me to stop it and I stopped it. He has said that he told me to remain in the house. In the morning he ordered his clerk to pay me three Dinars. I took the Dinars and left. I then went to see Bakhtishu‘ who was a Christian and told him the whole story. The narrator has said that he said, “By Allah, I do not understand what you say and I do not know anything about medicine. I have not read any such thing in the books. I do not know anyone more knowledgeable in Christianity than so and so, a Persian man. Go to him” He has said that I then hire a boat and went to Basra then to Ahwaz and to Persia to the man I was looking for. I explained to him the story. He has said that he asked me to give him time. I waited for few days and then went to him for an answer. He said, “What you say this man did is something that Jesus had done only once in his life.”

مجهول

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2822

25ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَتَبَ مُحَمَّدُ بْنُ حُجْرٍ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) يَشْكُو عَبْدَ الْعَزِيزِ بْنَ دُلَفَ وَيَزِيدَ بْنَ عَبْدِ الله فَكَتَبَ إِلَيْهِ أَمَّا عَبْدُ الْعَزِيزِ فَقَدْ كُفِيتَهُ وَأَمَّا يَزِيدُ فَإِنَّ لَكَ وَلَهُ مَقَاماً بَيْنَ يَدَيِ الله فَمَاتَ عَبْدُ الْعَزِيزِ وَقَتَلَ يَزِيدُ مُحَمَّدَ بْنَ حُجْرٍ.

25. Ali ibn Muhammad has narrated from certain persons of our people who have narrated the following. “mmd ibn al-Hujr once wrote to abu Muhammad (a. s.) complaining against ‘Abd al-‘Aziz ibn Dulf and Yazid ibn ‘Abdallah. He wrote back in reply, “As far as ‘Abd al-‘Aziz is concerned I have relieved you from his troubles. As far as Yazid is concerned for each of you there is position before Allah.” ‘Abd al-‘Aziz died and Yazid killed Muhammad ibn Hujr.”

مرسل

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2823

26ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سُلِّمَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) إِلَى نِحْرِيرٍ فَكَانَ يُضَيِّقُ عَلَيْهِ وَيُؤْذِيهِ قَالَ فَقَالَتْ لَهُ امْرَأَتُهُ وَيْلَكَ اتَّقِ الله لا تَدْرِي مَنْ فِي مَنْزِلِكَ وَعَرَّفَتْهُ صَلاحَهُ وَقَالَتْ إِنِّي أَخَافُ عَلَيْكَ مِنْهُ فَقَالَ لارْمِيَنَّهُ بَيْنَ السِّبَاعِ ثُمَّ فَعَلَ ذَلِكَ بِهِ فَرُئِيَ (عَلَيْهِ السَّلام) قَائِماً يُصَلِّي وَهِيَ حَوْلَهُ.

26. Ail Muhammad has narrated from certain persons of our people saying as follows. “Abu Muhammad (a. s.) was placed under the supervision of a zoo-keeper who would cause constraints suffering to him. He has said that his wife told him, “woe is you, be pious before Allah. Do you not know who is in your house?” She then explained to him the good manners of the Imam (a. s.) and said, “I am afraid for you from him.” He then said, “I can throw him to the beasts.” He inf act, did so and the Imam (a. s.) was seeing standing among them for prayer and the beast circled around him.”

مرسل

The Birth of abu Muhammad al-Hassan ibn Ali (a.s.) - Hadith 2824

27ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ دَخَلْتُ عَلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَسَأَلْتُهُ أَنْ يَكْتُبَ لانْظُرَ إِلَى خَطِّهِ فَأَعْرِفَهُ إِذَا وَرَدَ فَقَالَ نَعَمْ ثُمَّ قَالَ يَا أَحْمَدُ إِنَّ الْخَطَّ سَيَخْتَلِفُ عَلَيْكَ مِنْ بَيْنِ الْقَلَمِ الْغَلِيظِ إِلَى الْقَلَمِ الدَّقِيقِ فَلا تَشُكَّنَّ ثُمَّ دَعَا بِالدَّوَاةِ فَكَتَبَ وَجَعَلَ يَسْتَمِدُّ إِلَى مَجْرَى الدَّوَاةِ فَقُلْتُ فِي نَفْسِي وَهُوَ يَكْتُبُ أَسْتَوْهِبُهُ الْقَلَمَ الَّذِي كَتَبَ بِهِ فَلَمَّا فَرَغَ مِنَ الْكِتَابَةِ أَقْبَلَ يُحَدِّثُنِي وَهُوَ يَمْسَحُ الْقَلَمَ بِمِنْدِيلِ الدَّوَاةِ سَاعَةً ثُمَّ قَالَ هَاكَ يَا أَحْمَدُ فَنَاوَلَنِيهِ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي مُغْتَمٌّ لِشَيْ‏ءٍ يُصِيبُنِي فِي نَفْسِي وَقَدْ أَرَدْتُ أَنْ أَسْأَلَ أَبَاكَ فَلَمْ يُقْضَ لِي ذَلِكَ فَقَالَ وَمَا هُوَ يَا أَحْمَدُ فَقُلْتُ يَا سَيِّدِي رُوِيَ لَنَا عَنْ آبَائِكَ أَنَّ نَوْمَ الانْبِيَاءِ عَلَى أَقْفِيَتِهِمْ وَنَوْمَ الْمُؤْمِنِينَ عَلَى أَيْمَانِهِمْ وَنَوْمَ الْمُنَافِقِينَ عَلَى شَمَائِلِهِمْ وَنَوْمَ الشَّيَاطِينِ عَلَى وُجُوهِهِمْ فَقَالَ (عَلَيْهِ السَّلام) كَذَلِكَ هُوَ فَقُلْتُ يَا سَيِّدِي فَإِنِّي أَجْهَدُ أَنْ أَنَامَ عَلَى يَمِينِي فَمَا يُمْكِنُنِي وَلا يَأْخُذُنِي النَّوْمُ عَلَيْهَا فَسَكَتَ سَاعَةً ثُمَّ قَالَ يَا أَحْمَدُ ادْنُ مِنِّي فَدَنَوْتُ مِنْهُ فَقَالَ أَدْخِلْ يَدَكَ تَحْتَ ثِيَابِكَ فَأَدْخَلْتُهَا فَأَخْرَجَ يَدَهُ مِنْ تَحْتِ ثِيَابِهِ وَأَدْخَلَهَا تَحْتَ ثِيَابِي فَمَسَحَ بِيَدِهِ الْيُمْنَى عَلَى جَانِبِي الايْسَرِ وَبِيَدِهِ الْيُسْرَى عَلَى جَانِبِي الايْمَنِ ثَلاثَ مَرَّاتٍ فَقَالَ أَحْمَدُ فَمَا أَقْدِرُ أَنْ أَنَامَ عَلَى يَسَارِي مُنْذُ فَعَلَ ذَلِكَ بِي (عَلَيْهِ السَّلام) وَمَا يَأْخُذُنِي نَوْمٌ عَلَيْهَا أَصْلاً.

27. Muhammad ibn Yahya has narrated from Ahmad ibn Ishaq who has said the following. “Once I went to see abu Muhammad (a. s.) and asked him to write for me few lines so that whenever I would see his hand writing I would recognize it. The Imam (a. s.) said, “Yes, and then said, “O Ahmad the writing with a fine pen and with thick pen will look different to you. Do not have doubts He then asked for a pen and ink pot and began writing. He would make the pen to have ink from the bottom of the ink pot. I thought to myself when he was writing, “I will request him to gift me the pen with which he is writing.” When he finished writing he turned to me and began speaking while he was wiping the pen with the handkerchief of the ink pot for a while and then said, “Here, O Ahmad it is for you.” He gave it to me. I then said, may Allah take my soul in service for your cause, I am sad about something that is in my soul. I wanted to ask your father about it but I did not have the chance. He asked, “What is it, O Ahmad?” I said, “My master, it is narrated to us from your holy ancestors that the prophet sleep on their backs, the true believers sleep on their right side, the hypocrites sleep on their left side and Satans sleep on their belly.” He (a. s.) said, “That is how it is.” I then said, “My master I struggle to sleep on my right side abut I can not do so and I do not go to sleep on my right side.” He remained quite for a while and then said, “O Ahmad, come close to me.” I went close to him and he said, “put your hand hand under your clothes.” I did so. He then took his hand from under his clothes and place under my clothes. He wiped with his right hand my left side and with his left hand my right side three times. Ahmad has said that ever since I have not been able to sleep on my left side and can not go to sleep on my left side.”

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2825

وُلِدَ (عَلَيْهِ السَّلام) لِلنِّصْفِ مِنْ شَعْبَانَ سَنَةَ خَمْسٍ وَخَمْسِينَ وَمِائَتَيْنِ.

He was born on fifteenth of the month of Sha‘ban in the year two hundred fifty five AH.

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2826

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ خَرَجَ عَنْ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) حِينَ قُتِلَ الزُّبَيْرِيُّ هَذَا جَزَاءُ مَنِ افْتَرَى عَلَى الله فِي أَوْلِيَائِهِ زَعَمَ أَنَّهُ يَقْتُلُنِي وَلَيْسَ لِي عَقِبٌ فَكَيْفَ رَأَى قُدْرَةَ الله وَوُلِدَ لَهُ وَلَدٌ سَمَّاهُ م‏ح‏م‏د سَنَةَ سِتٍّ وَخَمْسِينَ وَمِائَتَيْنِ.

1. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad who has said the following. “When al-Zabayri was killed this letter came from abu Muhammad (a. s.). ‘Such as this is the retribution for those who lie against Allah in the matters of those who possess authority from Him. He thought that he will kill me and I will leave no children behind. How then he has experienced the power of Allah? “ A child was born to him -that he named M. H. M. D- in the year two hundred fifty six AH.”

ضعيف على المشهور

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2827

2ـ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنِي مُحَمَّدٌ وَالْحَسَنُ ابْنَا عَلِيِّ بْنِ إِبْرَاهِيمَ فِي سَنَةِ تِسْعٍ وَسَبْعِينَ وَمِائَتَيْنِ قَالا حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَبْدِيُّ مِنْ عَبْدِ قَيْسٍ عَنْ ضَوْءِ بْنِ عَلِيٍّ الْعِجْلِيِّ عَنْ رَجُلٍ مِنْ أَهْلِ فَارِسَ سَمَّاهُ قَالَ أَتَيْتُ سُرَّ مَنْ رَأَى وَلَزِمْتُ بَابَ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَدَعَانِي مِنْ غَيْرِ أَنْ أَسْتَأْذِنَ فَلَمَّا دَخَلْتُ وَسَلَّمْتُ قَالَ لِي يَا أَبَا فُلانٍ كَيْفَ حَالُكَ ثُمَّ قَالَ لِي اقْعُدْ يَا فُلانُ ثُمَّ سَأَلَنِي عَنْ جَمَاعَةٍ مِنْ رِجَالٍ وَنِسَاءٍ مِنْ أَهْلِي ثُمَّ قَالَ لِي مَا الَّذِي أَقْدَمَكَ قُلْتُ رَغْبَةٌ فِي خِدْمَتِكَ قَالَ فَقَالَ فَالْزَمِ الدَّارَ قَالَ فَكُنْتُ فِي الدَّارِ مَعَ الْخَدَمِ ثُمَّ صِرْتُ أَشْتَرِي لَهُمُ الْحَوَائِجَ مِنَ السُّوقِ وَكُنْتُ أَدْخُلُ عَلَيْهِ مِنْ غَيْرِ إِذْنٍ إِذَا كَانَ فِي دَارِ الرِّجَالِ فَدَخَلْتُ عَلَيْهِ يَوْماً وَهُوَ فِي دَارِ الرِّجَالِ فَسَمِعْتُ حَرَكَةً فِي الْبَيْتِ فَنَادَانِي مَكَانَكَ لا تَبْرَحْ فَلَمْ أَجْسُرْ أَنْ أَخْرُجَ وَلا أَدْخُلَ فَخَرَجَتْ عَلَيَّ جَارِيَةٌ مَعَهَا شَيْ‏ءٌ مُغَطًّى ثُمَّ نَادَانِيَ ادْخُلْ فَدَخَلْتُ وَنَادَى الْجَارِيَةَ فَرَجَعَتْ فَقَالَ لَهَا اكْشِفِي عَمَّا مَعَكِ فَكَشَفَتْ عَنْ غُلامٍ أَبْيَضَ حَسَنِ الْوَجْهِ وَكَشَفَتْ عَنْ بَطْنِهِ فَإِذَا شَعْرٌ نَابِتٌ مِنْ لَبَّتِهِ إِلَى سُرَّتِهِ أَخْضَرُ لَيْسَ بِأَسْوَدَ فَقَالَ هَذَا صَاحِبُكُمْ ثُمَّ أَمَرَهَا فَحَمَلَتْهُ فَمَا رَأَيْتُهُ بَعْدَ ذَلِكَ حَتَّى مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) فَقَالَ ضَوْءُ بْنُ عَلِيٍّ فَقُلْتُ لِلْفَارِسِيِّ كَمْ كُنْتَ تُقَدِّرُ لَهُ مِنَ السِّنِينَ قَالَ سَنَتَيْنِ قَالَ الْعَبْدِيُّ فَقُلْتُ لِضَوْءٍ كَمْ تُقَدِّرُ لَهُ أَنْتَ قَالَ أَرْبَعَ عَشْرَةَ سَنَةً قَالَ أَبُو عَلِيٍّ وَأَبُو عَبْدِ الله وَنَحْنُ نُقَدِّرُ لَهُ إِحْدَى وَعِشْرِينَ سَنَةً.

2. Ali ibn Muhammad has said that narrated to me Muhammad and al-Hassan sons of Ali ibn Ibrahim in the year two hundred seventy nine saying that narrated to them Muhammad ibn Ali ibn ‘Abd al-Rahman al-‘Abdi of ‘Abd Qays from Daw’ ibn Ali al-‘Ijli from a man from Persia, whose name he mentioned, who has said the following. “I went to the city of Surra man Ra‘a and kept myself at the door of abu Muhammad (a. s.). He called me inside without any request from me. When I went inside and offered greeting of peace he said to me, “How are you, O father of so and so?” Then he told me, “Sit down O so and so.” He then asked me about a group of men and ladies from my family. He then said to me, “What brings you here?” I said, “The desire to serve you.” The narrator has said that he said, “All right, be around the house.” I then remained in the house with the servants. Then I would do the purchases for them from the market. I would go in his presence without first requesting permission when he would haven been present in the man’s quarters One day I went to him when he was in the men’s quarters. I heard the sound of movement in the house and he said, “Do not move from your place.” I could not dare to go out or inside. Then a female servant came out to me who had something with her which was covered. He then called me inside and I went inside. He called the female servant and she came back. He told her to uncover what she had with her. She uncovered the very good looking face of a white baby boy. And she uncovered his chest. A line of hairs had grown from his neck down to his bellybutton which seemed to be greenish color and not totally black. He said, “This is your Leader with Divine Authority.” He then ordered her to take the baby inside and ever since I could not see him until abu Muhammad (a. s.) passed away.” Daw’ ibn Ali has said, “I asked the man from Persia, ‘How old do you think he was?” He said, “Two years old.” Al-‘Abdi has said, “I asked Daw’, “How old do you think he was?” He said, “Fourteen years old.” Abu Ali and abu ‘Abdallah have said that we think he is twenty one years old.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2828

3ـ عَلِيُّ بْنُ مُحَمَّدٍ وَعَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا الْقُمِّيِّينَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ الْعَامِرِيِّ عَنْ أَبِي سَعِيدٍ غَانِمٍ الْهِنْدِيِّ قَالَ كُنْتُ بِمَدِينَةِ الْهِنْدِ الْمَعْرُوفَةِ بِقِشْمِيرَ الدَّاخِلَةِ وَأَصْحَابٌ لِي يَقْعُدُونَ عَلَى كَرَاسِيَّ عَنْ يَمِينِ الْمَلِكِ أَرْبَعُونَ رَجُلاً كُلُّهُمْ يَقْرَأُ الْكُتُبَ الارْبَعَةَ التَّوْرَاةَ وَالانْجِيلَ وَالزَّبُورَ وَصُحُفَ إِبْرَاهِيمَ نَقْضِي بَيْنَ النَّاسِ وَنُفَقِّهُهُمْ فِي دِينِهِمْ وَنُفْتِيهِمْ فِي حَلالِهِمْ وَحَرَامِهِمْ يَفْزَعُ النَّاسُ إِلَيْنَا الْمَلِكُ فَمَنْ دُونَهُ فَتَجَارَيْنَا ذِكْرَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْنَا هَذَا النَّبِيُّ الْمَذْكُورُ فِي الْكُتُبِ قَدْ خَفِيَ عَلَيْنَا أَمْرُهُ وَيَجِبُ عَلَيْنَا الْفَحْصُ عَنْهُ وَطَلَبُ أَثَرِهِ وَاتَّفَقَ رَأْيُنَا وَتَوَافَقْنَا عَلَى أَنْ أَخْرُجَ فَأَرْتَادَ لَهُمْ فَخَرَجْتُ وَمَعِي مَالٌ جَلِيلٌ فَسِرْتُ اثْنَيْ عَشَرَ شَهْراً حَتَّى قَرُبْتُ مِنْ كَابُلَ فَعَرَضَ لِي قَوْمٌ مِنَ التُّرْكِ فَقَطَعُوا عَلَيَّ وَأَخَذُوا مَالِي وَجُرِحْتُ جِرَاحَاتٍ شَدِيدَةً وَدُفِعْتُ إِلَى مَدِينَةِ كَابُلَ فَأَنْفَذَنِي مَلِكُهَا لَمَّا وَقَفَ عَلَى خَبَرِي إِلَى مَدِينَةِ بَلْخَ وَعَلَيْهَا إِذْ ذَاكَ دَاوُدُ بْنُ الْعَبَّاسِ بْنِ أَبِي الاسْوَدِ فَبَلَغَهُ خَبَرِي وَأَنِّي خَرَجْتُ مُرْتَاداً مِنَ الْهِنْدِ وَتَعَلَّمْتُ الْفَارِسِيَّةَ وَنَاظَرْتُ الْفُقَهَاءَ وَأَصْحَابَ الْكَلامِ فَأَرْسَلَ إِلَيَّ دَاوُدُ بْنُ الْعَبَّاسِ فَأَحْضَرَنِي مَجْلِسَهُ وَجَمَعَ عَلَيَّ الْفُقَهَاءَ فَنَاظَرُونِي فَأَعْلَمْتُهُمْ أَنِّي خَرَجْتُ مِنْ بَلَدِي أَطْلُبُ هَذَا النَّبِيَّ الَّذِي وَجَدْتُهُ فِي الْكُتُبِ فَقَالَ لِي مَنْ هُوَ وَمَا اسْمُهُ فَقُلْتُ مُحَمَّدٌ فَقَالُوا هُوَ نَبِيُّنَا الَّذِي تَطْلُبُ فَسَأَلْتُهُمْ عَنْ شَرَائِعِهِ فَأَعْلَمُونِي فَقُلْتُ لَهُمْ أَنَا أَعْلَمُ أَنَّ مُحَمَّداً نَبِيٌّ وَلا أَعْلَمُهُ هَذَا الَّذِي تَصِفُونَ أَمْ لا فَأَعْلِمُونِي مَوْضِعَهُ لاقْصِدَهُ فَأُسَائِلَهُ عَنْ عَلامَاتٍ عِنْدِي وَدَلالاتٍ فَإِنْ كَانَ صَاحِبِيَ الَّذِي طَلَبْتُ آمَنْتُ بِهِ فَقَالُوا قَدْ مَضَى (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْتُ فَمَنْ وَصِيُّهُ وَخَلِيفَتُهُ فَقَالُوا أَبُو بَكْرٍ قُلْتُ فَسَمُّوهُ لِي فَإِنَّ هَذِهِ كُنْيَتُهُ قَالُوا عَبْدُ الله بْنُ عُثْمَانَ وَنَسَبُوهُ إِلَى قُرَيْشٍ قُلْتُ فَانْسُبُوا لِي مُحَمَّداً نَبِيَّكُمْ فَنَسَبُوهُ لِي فَقُلْتُ لَيْسَ هَذَا صَاحِبِيَ الَّذِي طَلَبْتُ صَاحِبِيَ الَّذِي أَطْلُبُهُ خَلِيفَتُهُ أَخُوهُ فِي الدِّينِ وَابْنُ عَمِّهِ فِي النَّسَبِ وَزَوْجُ ابْنَتِهِ وَأَبُو وُلْدِهِ لَيْسَ لِهَذَا النَّبِيِّ ذُرِّيَّةٌ عَلَى الارْضِ غَيْرُ وُلْدِ هَذَا الرَّجُلِ الَّذِي هُوَ خَلِيفَتُهُ قَالَ فَوَثَبُوا بِي وَقَالُوا أَيُّهَا الامِيرُ إِنَّ هَذَا قَدْ خَرَجَ مِنَ الشِّرْكِ إِلَى الْكُفْرِ هَذَا حَلالُ الدَّمِ فَقُلْتُ لَهُمْ يَا قَوْمُ أَنَا رَجُلٌ مَعِي دِينٌ مُتَمَسِّكٌ بِهِ لا أُفَارِقُهُ حَتَّى أَرَى مَا هُوَ أَقْوَى مِنْهُ إِنِّي وَجَدْتُ صِفَةَ هَذَا الرَّجُلِ فِي الْكُتُبِ الَّتِي أَنْزَلَهَا الله عَلَى أَنْبِيَائِهِ وَإِنَّمَا خَرَجْتُ مِنْ بِلادِ الْهِنْدِ وَمِنَ الْعِزِّ الَّذِي كُنْتُ فِيهِ طَلَباً لَهُ فَلَمَّا فَحَصْتُ عَنْ أَمْرِ صَاحِبِكُمُ الَّذِي ذَكَرْتُمْ لَمْ يَكُنِ النَّبِيَّ الْمَوْصُوفَ فِي الْكُتُبِ فَكَفُّوا عَنِّي وَبَعَثَ الْعَامِلُ إِلَى رَجُلٍ يُقَالُ لَهُ الْحُسَيْنُ بْنُ إِشْكِيبَ فَدَعَاهُ فَقَالَ لَهُ نَاظِرْ هَذَا الرَّجُلَ الْهِنْدِيَّ فَقَالَ لَهُ الْحُسَيْنُ أَصْلَحَكَ الله عِنْدَكَ الْفُقَهَاءُ وَالْعُلَمَاءُ وَهُمْ أَعْلَمُ وَأَبْصَرُ بِمُنَاظَرَتِهِ فَقَالَ لَهُ نَاظِرْهُ كَمَا أَقُولُ لَكَ وَاخْلُ بِهِ وَالْطُفْ لَهُ فَقَالَ لِيَ الْحُسَيْنُ بْنُ إِشْكِيبَ بَعْدَ مَا فَاوَضْتُهُ إِنَّ صَاحِبَكَ الَّذِي تَطْلُبُهُ هُوَ النَّبِيُّ الَّذِي وَصَفَهُ هَؤُلاءِ وَلَيْسَ الامْرُ فِي خَلِيفَتِهِ كَمَا قَالُوا هَذَا النَّبِيُّ مُحَمَّدُ بْنُ عَبْدِ الله بْنِ عَبْدِ الْمُطَّلِبِ وَوَصِيُّهُ عَلِيُّ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ وَهُوَ زَوْجُ فَاطِمَةَ بِنْتِ مُحَمَّدٍ وَأَبُو الْحَسَنِ وَالْحُسَيْنِ سِبْطَيْ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ غَانِمٌ أَبُو سَعِيدٍ فَقُلْتُ الله أَكْبَرُ هَذَا الَّذِي طَلَبْتُ فَانْصَرَفْتُ إِلَى دَاوُدَ بْنِ الْعَبَّاسِ فَقُلْتُ لَهُ أَيُّهَا الامِيرُ وَجَدْتُ مَا طَلَبْتُ وَأَنَا أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً رَسُولُ الله قَالَ فَبَرَّنِي وَوَصَلَنِي وَقَالَ لِلْحُسَيْنِ تَفَقَّدْهُ قَالَ فَمَضَيْتُ إِلَيْهِ حَتَّى آنَسْتُ بِهِ وَفَقَّهَنِي فِيمَا احْتَجْتُ إِلَيْهِ مِنَ الصَّلاةِ وَالصِّيَامِ وَالْفَرَائِضِ قَالَ فَقُلْتُ لَهُ إِنَّا نَقْرَأُ فِي كُتُبِنَا أَنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاتَمُ النَّبِيِّينَ لا نَبِيَّ بَعْدَهُ وَأَنَّ الامْرَ مِنْ بَعْدِهِ إِلَى وَصِيِّهِ وَوَارِثِهِ وَخَلِيفَتِهِ مِنْ بَعْدِهِ ثُمَّ إِلَى الْوَصِيِّ بَعْدَ الْوَصِيِّ لا يَزَالُ أَمْرُ الله جَارِياً فِي أَعْقَابِهِمْ حَتَّى تَنْقَضِيَ الدُّنْيَا فَمَنْ وَصِيُّ وَصِيِّ مُحَمَّدٍ قَالَ الْحَسَنُ ثُمَّ الْحُسَيْنُ ابْنَا مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ سَاقَ الامْرَ فِي الْوَصِيَّةِ حَتَّى انْتَهَى إِلَى صَاحِبِ الزَّمَانِ (عجل الله تعالى فرجه الشريف) ثُمَّ أَعْلَمَنِي مَا حَدَثَ فَلَمْ يَكُنْ لِي هِمَّةٌ إِلا طَلَبُ النَّاحِيَةِ فَوَافَى قُمَّ وَقَعَدَ مَعَ أَصْحَابِنَا فِي سَنَةِ أَرْبَعٍ وَسِتِّينَ وَمِائَتَيْنِ وَخَرَجَ مَعَهُمْ حَتَّى وَافَى بَغْدَادَ وَمَعَهُ رَفِيقٌ لَهُ مِنْ أَهْلِ السِّنْدِ كَانَ صَحِبَهُ عَلَى الْمَذْهَبِ قَالَ فَحَدَّثَنِي غَانِمٌ قَالَ. وَأَنْكَرْتُ مِنْ رَفِيقِي بَعْضَ أَخْلاقِهِ فَهَجَرْتُهُ وَخَرَجْتُ حَتَّى سِرْتُ إِلَى الْعَبَّاسِيَّةِ أَتَهَيَّأُ لِلصَّلاةِ وَأُصَلِّي وَإِنِّي لَوَاقِفٌ مُتَفَكِّرٌ فِيمَا قَصَدْتُ لِطَلَبِهِ إِذَا أَنَا بِ‏آتٍ قَدْ أَتَانِي فَقَالَ أَنْتَ فُلانٌ اسْمُهُ بِالْهِنْدِ فَقُلْتُ نَعَمْ فَقَالَ أَجِبْ مَوْلاكَ فَمَضَيْتُ مَعَهُ فَلَمْ يَزَلْ يَتَخَلَّلُ بِيَ الطُّرُقَ حَتَّى أَتَى دَاراً وَبُسْتَاناً فَإِذَا أَنَا بِهِ (عَلَيْهِ السَّلام) جَالِسٌ فَقَالَ مَرْحَباً يَا فُلانُ بِكَلامِ الْهِنْدِ كَيْفَ حَالُكَ وَكَيْفَ خَلَّفْتَ فُلاناً وَفُلاناً حَتَّى عَدَّ الارْبَعِينَ كُلَّهُمْ فَسَأَلَنِي عَنْهُمْ وَاحِداً وَاحِداً ثُمَّ أَخْبَرَنِي بِمَا تَجَارَيْنَا كُلُّ ذَلِكَ بِكَلامِ الْهِنْدِ ثُمَّ قَالَ أَرَدْتَ أَنْ تَحُجَّ مَعَ أَهْلِ قُمَّ قُلْتُ نَعَمْ يَا سَيِّدِي فَقَالَ لا تَحُجَّ مَعَهُمْ وَانْصَرِفْ سَنَتَكَ هَذِهِ وَحُجَّ فِي قَابِلٍ ثُمَّ أَلْقَى إِلَيَّ صُرَّةً كَانَتْ بَيْنَ يَدَيْهِ فَقَالَ لِيَ اجْعَلْهَا نَفَقَتَكَ وَلا تَدْخُلْ إِلَى بَغْدَادَ إِلَى فُلانٍ سَمَّاهُ وَلا تُطْلِعْهُ عَلَى شَيْ‏ءٍ وَانْصَرِفْ إِلَيْنَا إِلَى الْبَلَدِ ثُمَّ وَافَانَا بَعْضُ الْفُيُوجِ فَأَعْلَمُونَا أَنَّ أَصْحَابَنَا انْصَرَفُوا مِنَ الْعَقَبَةِ وَمَضَى نَحْوَ خُرَاسَانَ فَلَمَّا كَانَ فِي قَابِلٍ حَجَّ وَأَرْسَلَ إِلَيْنَا بِهَدِيَّةٍ مِنْ طُرَفِ خُرَاسَانَ فَأَقَامَ بِهَا مُدَّةً ثُمَّ مَاتَ رَحِمَهُ الله.

3. Ali ibn Muhammad has narrated from more then one person of our people of Qumm from Muhammad ibn Muhammad al-‘Amiri from abu Sa‘id Ghanim al-Hindi who has said the following. “I lived in interior Kashmir, India. My friends would sit on chairs on the right and left of the King. They were forty people and all of them would read the four books, Torah, Gospel, Psalms and the books of Abraham. We would judge among the people and provide them understanding of their religion and issue fatwas for them in the lawful and unlawful matters. All people would seek assistance from us including their King. Once we discussed about the Messenger of Allah and said that this prophet who is mentioned in the books has remained obscure to us. We must investigate about him and lead a fact finding task in his affairs. We agreed that I should go out and lead the fact finding task. I then left out with large amount of money and journeyed for twelve months until I reach near Kabul. Turkish bandits rubbed wounded me seriously. They pushed me to Kabul where their King saved me when he learned about me he sent me to Balkh which was under the control of Dawud ibn al-‘Abbass ibn abu al-Aswad. Information about me had reached him that I have come out of India in search for religion and that I have learned Persian and have debated the scholars of law and theology. Dawud ibn al-‘Abbass sent for me and summoned me to his presence. He gathered the scholars of law against me. They debated me. I then informed them that I have come to find about the prophet about whom we have learned in the books” He asked, “Who is he and what is his name?” I said, “His name is Muhammad.” They said, “He is our prophet that you search for.” I asked them about his laws and they informed me about them. I said, “I know that Muhammad is the prophet but I do not know the one you describe to me is he or not. You should show where he is so I can go and find out whether the signs that I have about him is found in him or not. If he would the one I am looking for I will accept his religion.” They said, “He has passed away.” I asked them, “Who is the executor of his will and his successor?” They said, “Abu Bakr is his successor.” I asked them, “Tell me about his name. Is this (Abu Bakr) his Kunya?” They said, “It is ‘Abdallah ibn ‘Uthman.” They ascribed him to Quraysh.” I then asked them to tell me about the genealogy of Muhammad. They informed me of his genealogy. I said this is not the person I am looking for. The one I am searching for is the one whose successor is his brother in religion and his cousin genealogically, the husband of his daughter and the father of his sons. This prophet will have no children on earth except the sons of this man who is his successor.” He has said that they attacked me and said, “O commander, this man has come out polytheism and has entered disbelief. It is lawful to spill his blood.” I said to them, “O people I already have a religion and I strongly believe in it. I do not want to give it up until I can find a religion stronger than this. I have found the description of this man in the books that Allah has revealed to His prophets. I came out of my country, India leaving behind all the honor and respect that I had only to find him. When examined your prophet the way you described him to me I found out that his description as you presented does not match the description of the prophet mentioned in the books. So leave me alone.” The agent sent for a man called al-Husayn ibn Eshkib and said to him, “Debate this Indian man.” He said, “May Allah grant you well being. There are the scholars of the law and the other scholars. They know better how to debate him.” He said to him, “Debate him as I say, and you can meet privately and be kind to him.” Al-Husayn ibn Eshkib said to me after our consultations, “The prophet that you are looking for is the one these people have described for you but their description of his successor is not the way they have described. This prophet is Muhammad ibn‘Abdallah ibn ‘Abd al-Muttalib. His successor is Ali ibn abu Talib (a. s.) ibn ‘Abd al-Muttalib. He is the husband of Fatema, daughter of Muhammad (s. a) and the father of al-Hassan and al-Husayn, the grandsons of Muhammad (s. a).” Ghanim abu Sa‘id has said, “I then said, “Allahu Akbar.” (Allah is great). This is the one I have been looking for.” I then returned to Dawud ibn al-‘Abbass and said to him, “O commander, I have found what I was searching for. I testify that there is no lord besides Allah and I testify that Muhammad is the Messenger of Allah.” The narrator has said that he treated and helped me with kindness and asked al-Husayn to look after me.” The narrator has said that thereafter I went to him until we were acquainted properly and he taught me understanding of the law of the matters that I needed such as prayer, fasting and the obligations.” The narrator has said that I said to him, “We read in our books that Muhammad (s. a) is the last of the prophets and there will be no other prophets after him. The task of leadership after him will be with the executor of his will, his successors and heirs and thereafter it will be with the executor of the will of the previous one and so on in their descendants until the end of the world. Who is the executor of the will of the executor of the will of Muhammad (s. a) ?” He said, “They are al-Hassan then al-Husayn the grandsons of Muhammad (s. a).” He then continued speaking of the executors of the will of the Holy Prophet (s. a) until the Sahib al-Zaman (the one who possesses Divine Authority today). Then he explained to me what had happened (with the Imams). Thereafter I hand no other goal but to search for the holy location. He (‘Amiri) has said that he came to us in Qumm. He sat with our people in the year two hundred sixty four AH. He then left with them and arrived in Baghdad with his friend from al-Sind who had accompanied him in religion. ‘Amiri has said that Ghanim said to me, “I disliked certain things about my companion and I departed him and went out to al-‘Abbassia and prepared my self for prayer. I began the prayer but I was anxious and thoughtful about my goal. At this time someone came to me and called me with my Indian name. I replied, “Yes, it is I.” He said, “Your master is calling you.” I went with him and he would walk from this to that street until he came to house and a garden and I saw him (a. s.) sitting.” He said, “Well come, O so and so, in Inddian language. How are you? How was so and so until he mentioned all the forty people. He then asked me about every and each of them. Then he told all that had happened among us all in Indian language. Then he asked, “Did you want to perform Hajj with people of Qumm?” I said, “Yes, my master.” He then said, “Do not go to Hajj with them this year. Go back and perform Hajj in future.” He then gave me a bag of money that was in front of him and said to me, “Spend it for your needs and do not go to Baghdad to so and so.” He mentioned his name and said, “Do not tell him anything.” ‘Amiri has said that he came to us at Qumm. He then informed us of the triumph and that our people had returned from al-‘Aqaba. Ghanim went ‘Uthman Khurasan. Next year he went for Hajj and sent us souvenirs from Khurasan. He lived there for sometimes and then he died. May Allah grant him blessings.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2829

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَعْدِ بْنِ عَبْدِ الله قَالَ إِنَّ الْحَسَنَ بْنَ النَّضْرِ وَأَبَا صِدَامٍ وَجَمَاعَةً تَكَلَّمُوا بَعْدَ مُضِيِّ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فِيمَا فِي أَيْدِي الْوُكَلاءِ وَأَرَادُوا الْفَحْصَ فَجَاءَ الْحَسَنُ بْنُ النَّضْرِ إِلَى أَبِي الصِّدَامِ فَقَالَ إِنِّي أُرِيدُ الْحَجَّ فَقَالَ لَهُ أَبُو صِدَامٍ أَخِّرْهُ هَذِهِ السَّنَةَ فَقَالَ لَهُ الْحَسَنُ بْنُ النَّضْرِ إِنِّي أَفْزَعُ فِي الْمَنَامِ وَلا بُدَّ مِنَ الْخُرُوجِ وَأَوْصَى إِلَى أَحْمَدَ بْنِ يَعْلَى بْنِ حَمَّادٍ وَأَوْصَى لِلنَّاحِيَةِ بِمَالٍ وَأَمَرَهُ أَنْ لا يُخْرِجَ شَيْئاً إِلا مِنْ يَدِهِ إِلَى يَدِهِ بَعْدَ ظُهُورِهِ قَالَ فَقَالَ الْحَسَنُ لَمَّا وَافَيْتُ بَغْدَادَ اكْتَرَيْتُ دَاراً فَنَزَلْتُهَا فَجَاءَنِي بَعْضُ الْوُكَلاءِ بِثِيَابٍ وَدَنَانِيرَ وَخَلَّفَهَا عِنْدِي فَقُلْتُ لَهُ مَا هَذَا قَالَ هُوَ مَا تَرَى ثُمَّ جَاءَنِي آخَرُ بِمِثْلِهَا وَآخَرُ حَتَّى كَبَسُوا الدَّارَ ثُمَّ جَاءَنِي أَحْمَدُ بْنُ إِسْحَاقَ بِجَمِيعِ مَا كَانَ مَعَهُ فَتَعَجَّبْتُ وَبَقِيتُ مُتَفَكِّراً فَوَرَدَتْ عَلَيَّ رُقْعَةُ الرَّجُلِ (عَلَيْهِ السَّلام) إِذَا مَضَى مِنَ النَّهَارِ كَذَا وَكَذَا فَاحْمِلْ مَا مَعَكَ فَرَحَلْتُ وَحَمَلْتُ مَا مَعِي وَفِي الطَّرِيقِ صُعْلُوكٌ يَقْطَعُ الطَّرِيقَ فِي سِتِّينَ رَجُلاً فَاجْتَزْتُ عَلَيْهِ وَسَلَّمَنِي الله مِنْهُ فَوَافَيْتُ الْعَسْكَرَ وَنَزَلْتُ فَوَرَدَتْ عَلَيَّ رُقْعَةٌ أَنِ احْمِلْ مَا مَعَكَ فَعَبَّيْتُهُ فِي صِنَانِ الْحَمَّالِينَ فَلَمَّا بَلَغْتُ الدِّهْلِيزَ إِذَا فِيهِ أَسْوَدُ قَائِمٌ فَقَالَ أَنْتَ الْحَسَنُ بْنُ النَّضْرِ قُلْتُ نَعَمْ قَالَ ادْخُلْ فَدَخَلْتُ الدَّارَ وَدَخَلْتُ بَيْتاً وَفَرَّغْتُ صِنَانَ الْحَمَّالِينَ وَإِذَا فِي زَاوِيَةِ الْبَيْتِ خُبْزٌ كَثِيرٌ فَأَعْطَى كُلَّ وَاحِدٍ مِنَ الْحَمَّالِينَ رَغِيفَيْنِ وَأُخْرِجُوا وَإِذَا بَيْتٌ عَلَيْهِ سِتْرٌ فَنُودِيتُ مِنْهُ يَا حَسَنَ بْنَ النَّضْرِ احْمَدِ الله عَلَى مَا مَنَّ بِهِ عَلَيْكَ وَلا تَشُكَّنَّ فَوَدَّ الشَّيْطَانُ أَنَّكَ شَكَكْتَ وَأَخْرَجَ إِلَيَّ ثَوْبَيْنِ وَقِيلَ خُذْهَا فَسَتَحْتَاجُ إِلَيْهِمَا فَأَخَذْتُهُمَا وَخَرَجْتُ قَالَ سَعْدٌ فَانْصَرَفَ الْحَسَنُ بْنُ النَّضْرِ وَمَاتَ فِي شَهْرِ رَمَضَانَ وَكُفِّنَ فِي الثَّوْبَيْنِ.

4. Ali ibn Muhammad has narrated from Sa‘id ibn ‘Abdallah who has said the following. “Al-Hassan ibn al-Nadr and abu Sidam and a group of people, after abu Muhammad (a. s.) had passed away would discuss about the property (of religious dues) in their possession and how to find out (as to who should they give it). Al-Hassan ibn al-Nadr came to abu Sidam and said, “I want to go for Hajj this year.” Abu Sidam said, “Postpone it this year.” Al-Hassan ibn al-Nadr said, “I experience nightmare in my sleep. I must go this year for Hajj.” He prepared his will and appointed Ahmad ibn Ya‘li ibn Hammad as the executor of his will. He said in his to pay a certain amount of money to the holy location with his own hand into his (the Imam’s) own hand after he would appear in public. The narrator has said that al-Hassan has said, “When I arrived in Baghdad I rented a house and certain persons of the representatives came to me with cloths and Dinars and left them with me. I asked them, “What is it?” He said, “It is as you know what it is.” Others also came to me with such properties until the house was filled up. Then Ahmad ibn Ishaq came with all that was with him. I was astonished and remained thinking. A letter came to me from the man (a. s.) that said, “When it will be come such and such hours of the day then take all (money/ property) is with you.” I then left with that was with me and on the way there was a robber that looted the travelers with his sixty men thieves. I passed him safely by the help of Allah. I arrived at the army camp and stopped there. A letter came that told me to take everything along with me. I loaded every thing in the carriages of the porters and when I reach the corridor a black man standing there. He asked, “Are you al-Hassan ibn al-Nadr?” I said, “Yes, I am he.” He then said, “Enter.” I then entered the house and then a room and unloaded the goods from the carriages of the porters therein. In a corner of the room there was a large quantity of bread. He gave two loaves to each of the porters and told them to leave. Then I found out that there was a room behind the curtain and someone called me there from. “O al-Hassan ibn al-Nadr, thank Allah for the favor that He has done to you and do not complain. Satan loves that you would doubt. He gave me two pieces of cloths and said, “Take these because you will soon need them.” I took them and left.” Sa‘d has said, “Al-Hassan ibn Nadr came back, died in the month of Ramadan and was shrouded in the pieces of cloths.”

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2830

5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَمَّوَيْهِ السُّوَيْدَاوِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ شَكَكْتُ عِنْدَ مُضِيِّ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) وَاجْتَمَعَ عِنْدَ أَبِي مَالٌ جَلِيلٌ فَحَمَلَهُ وَرَكِبَ السَّفِينَةَ وَخَرَجْتُ مَعَهُ مُشَيِّعاً فَوُعِكَ وَعْكاً شَدِيداً فَقَالَ يَا بُنَيَّ رُدَّنِي فَهُوَ الْمَوْتُ وَقَالَ لِيَ اتَّقِ الله فِي هَذَا الْمَالِ وَأَوْصَى إِلَيَّ فَمَاتَ فَقُلْتُ فِي نَفْسِي لَمْ يَكُنْ أَبِي لِيُوصِيَ بِشَيْ‏ءٍ غَيْرِ صَحِيحٍ أَحْمِلُ هَذَا الْمَالَ إِلَى الْعِرَاقِ وَأَكْتَرِي دَاراً عَلَى الشَّطِّ وَلا أُخْبِرُ أَحَداً بِشَيْ‏ءٍ وَإِنْ وَضَحَ لِي شَيْ‏ءٌ كَوُضُوحِهِ فِي أَيَّامِ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) أَنْفَذْتُهُ وَإِلا قَصَفْتُ بِهِ فَقَدِمْتُ الْعِرَاقَ وَاكْتَرَيْتُ دَاراً عَلَى الشَّطِّ وَبَقِيتُ أَيَّاماً فَإِذَا أَنَا بِرُقْعَةٍ مَعَ رَسُولٍ فِيهَا يَا مُحَمَّدُ مَعَكَ كَذَا وَكَذَا فِي جَوْفِ كَذَا وَكَذَا حَتَّى قَصَّ عَلَيَّ جَمِيعَ مَا مَعِي مِمَّا لَمْ أُحِطْ بِهِ عِلْماً فَسَلَّمْتُهُ إِلَى الرَّسُولِ وَبَقِيتُ أَيَّاماً لا يُرْفَعُ لِي رَأْسٌ وَاغْتَمَمْتُ فَخَرَجَ إِلَيَّ قَدْ أَقَمْنَاكَ مَكَانَ أَبِيكَ فَاحْمَدِ الله.

5. Ali ibn Muhammad has narrated from Muhammad ibn Hamawayh al-Suwaydawiy from Muhammad ibn Ibrahim ibn Mahziyar who has said the following. “At the time abu Muhammad (a. s.) passed away I had doubts. Large quantities of commodities (of religious dues) were accumulated with my father. He loaded them in a boat and himself also embarked. I was with him to say farewell to him. He began to feel severe fever and asked me to take him back home because he said, “It is death.” He then said to me, “Be pious before Allah about these commodities.” In his will he appointed me over see the commodities. He then died. I then said to my self, “My father was not such a person to make a will for an incorrect cause. I must take these commodities to Iraq and rent an accommodation on the bank of the river and I will not tell anyone of anything with me. If the matter will become clear to me as it was at the time of abu Muhammad (a. s.) I will deal accordingly otherwise throw them into the river.” I then went to Iraq, rented a place on the bank of the river and stayed there for a several days. Then I received a letter with a messenger. The letter said, “O Muhammad, there is so and so thing inside so and so thing with you. It explained to me every thing in details even about the things of which I hand no knowledge. I then submitted everything to the messenger and remained there for several more days. No one would ask who I was. I became depressed and sad. Then a letter came that said, “We have appointed you in the place of your father. Therefore give thanks to Allah.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2831

6ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ أَبِي عَبْدِ الله النَّسَائِيِّ قَالَ أَوْصَلْتُ أَشْيَاءَ لِلْمَرْزُبَانِيِّ الْحَارِثِيِّ فِيهَا سِوَارُ ذَهَبٍ فَقُبِلَتْ وَرُدَّ عَلَيَّ السِّوَارُ فَأُمِرْتُ بِكَسْرِهِ فَكَسَرْتُهُ فَإِذَا فِي وَسَطِهِ مَثَاقِيلُ حَدِيدٍ وَنُحَاسٍ أَوْ صُفْرٍ فَأَخْرَجْتُهُ وَأَنْفَذْتُ الذَّهَبَ فَقُبِلَ.

6. Muhammad ibn abu ‘Abdallah has narrated from abu ‘Abdallah al-Nisa’iy who has said the following. “I delivered certain items from al-Marzabani al-Harithi to the holy location. One item was a gold bracelet. Other items were accepted but the bracelet was returned. I was ordered to break it. When I did so inside there were certain amounts of iron, brass and zinc. I took them out and sent the gold back. It was accepted.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2832

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْفَضْلِ الْخَزَّازِ الْمَدَائِنِيِّ مَوْلَى خَدِيجَةَ بِنْتِ مُحَمَّدٍ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ قَوْماً مِنْ أَهْلِ الْمَدِينَةِ مِنَ الطَّالِبِيِّينَ كَانُوا يَقُولُونَ بِالْحَقِّ وَكَانَتِ الْوَظَائِفُ تَرِدُ عَلَيْهِمْ فِي وَقْتٍ مَعْلُومٍ فَلَمَّا مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) رَجَعَ قَوْمٌ مِنْهُمْ عَنِ الْقَوْلِ بِالْوَلَدِ فَوَرَدَتِ الْوَظَائِفُ عَلَى مَنْ ثَبَتَ مِنْهُمْ عَلَى الْقَوْلِ بِالْوَلَدِ وَقُطِعَ عَنِ الْبَاقِينَ فَلا يُذْكَرُونَ فِي الذَّاكِرِينَ وَالْحَمْدُ لله رَبِّ الْعَالَمِينَ.

7. Ali ibn Muhammad has narrated from al-Fadl al-Khazzaz al-Mada-’ini, the slave of Khadija daughter of Muhammad abu Ja‘far (a. s.)who has said the following “Certain people of the city of al-Madina that belonged to al-Talibiyin group believed in the truth (about Ahl al-Bayt). They would receive their financial grants regularly on time. When abu Muhammad (a. s.) passed away a few of them disregarded the belief that abu Muhammad (a. s.) has behind a son. The financial grants thereafter would come only to those who still believed in son of abu Muhammad (a. s.) and stopped coming to the others. They no more are mentioned along with those who are mentioned. All praise belongs to Allah, Lord of the worlds.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2833

8ـ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ أَوْصَلَ رَجُلٌ مِنْ أَهْلِ السَّوَادِ مَالاً فَرُدَّ عَلَيْهِ وَقِيلَ لَهُ أَخْرِجْ حَقَّ وُلْدِ عَمِّكَ مِنْهُ وَهُوَ أَرْبَعُمِائَةِ دِرْهَمٍ وَكَانَ الرَّجُلُ فِي يَدِهِ ضَيْعَةٌ لِوُلْدِ عَمِّهِ فِيهَا شِرْكَةٌ قَدْ حَبَسَهَا عَلَيْهِمْ فَنَظَرَ فَإِذَا الَّذِي لِوُلْدِ عَمِّهِ مِنْ ذَلِكَ الْمَالِ أَرْبَعُمِائَةِ دِرْهَمٍ فَأَخْرَجَهَا وَأَنْفَذَ الْبَاقِيَ فَقُبِلَ.

8. Ali ibn Muhammad has said that a man from Bedouins sent a certain quantity of commoditiy (as religious dues) but it was returned to him and he was told, “Pay first the rights of the children of your uncle. It is four hundred Dirhams.” The property of the children of his uncle was in his possession in sharing manner and he had withheld their property. When he did the accounting their rights in that shared property was four hundred Dirhams. He paid that amount and sent the rest (to the Imam (a. s.) and it was accepted.”

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2834

9ـ الْقَاسِمُ بْنُ الْعَلاءِ قَالَ وُلِدَ لِي عِدَّةُ بَنِينَ فَكُنْتُ أَكْتُبُ وَأَسْأَلُ الدُّعَاءَ فَلا يُكْتَبُ إِلَيَّ لَهُمْ بِشَيْ‏ءٍ فَمَاتُوا كُلُّهُمْ فَلَمَّا وُلِدَ لِيَ الْحَسَنُ ابْنِي كَتَبْتُ أَسْأَلُ الدُّعَاءَ فَأُجِبْتُ يَبْقَى وَالْحَمْدُ لله.

9. Al-Qasim ibn al-‘Ala’ has said the following. “Several boys were born to me and each time I would write and request for prayer. Nothing would have been written to me about them. They all died. When my son al-Hassan was born I wrote and requested for prayer. The answer came, “He lives and all praise belongs to Allah.”

مجهول كالصحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2835

10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ الله بْنِ صَالِحٍ قَالَ كُنْتُ خَرَجْتُ سَنَةً مِنَ السِّنِينَ بِبَغْدَادَ فَاسْتَأْذَنْتُ فِي الْخُرُوجِ فَلَمْ يُؤْذَنْ لِي فَأَقَمْتُ اثْنَيْنِ وَعِشْرِينَ يَوْماً وَقَدْ خَرَجَتِ الْقَافِلَةُ إِلَى النَّهْرَوَانِ فَأُذِنَ فِي الْخُرُوجِ لِي يَوْمَ الارْبِعَاءِ وَقِيلَ لِيَ اخْرُجْ فِيهِ فَخَرَجْتُ وَأَنَا آيِسٌ مِنَ الْقَافِلَةِ أَنْ أَلْحَقَهَا فَوَافَيْتُ النَّهْرَوَانَ وَالْقَافِلَةُ مُقِيمَةٌ فَمَا كَانَ إِلا أَنْ أَعْلَفْتُ جِمَالِي شَيْئاً حَتَّى رَحَلَتِ الْقَافِلَةُ فَرَحَلْتُ وَقَدْ دَعَا لِي بِالسَّلامَةِ فَلَمْ أَلْقَ سُوءاً وَالْحَمْدُ لله.

10. Ali ibn Muhammad has narrated ‘Abdallah ibn Salih who has said the following “I lived in Baghdad and one year I requested permission (from the twelfth Imam (a. s.) to travel out but permission was not granted. I waited for twenty two days and the caravan had already left for al-Nahrawan then I was granted permission. It was a Wednesday and I was told to leave. I then left but I did not have any hope of reaching the caravan. I arrived at al-Nahrawan and the caravan was still there. I then had enough time to only feed my camels and then the caravan left. I journeyed with the caravan and he had prayed for my safety. I did not face any difficulties. All praise belongs to Allah.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2836

11ـ عَلِيٌّ عَنِ النَّضْرِ بْنِ صَبَّاحٍ الْبَجَلِيِّ عَنْ مُحَمَّدِ بْنِ يُوسُفَ الشَّاشِيِّ قَالَ خَرَجَ بِي نَاصُورٌ عَلَى مَقْعَدَتِي فَأَرَيْتُهُ الاطِبَّاءَ وَأَنْفَقْتُ عَلَيْهِ مَالاً فَقَالُوا لا نَعْرِفُ لَهُ دَوَاءً فَكَتَبْتُ رُقْعَةً أَسْأَلُ الدُّعَاءَ فَوَقَّعَ (عَلَيْهِ السَّلام) إِلَيَّ أَلْبَسَكَ الله الْعَافِيَةَ وَجَعَلَكَ مَعَنَا فِي الدُّنْيَا وَالاخِرَةِ قَالَ فَمَا أَتَتْ عَلَيَّ جُمْعَةٌ حَتَّى عُوفِيتُ وَصَارَ مِثْلَ رَاحَتِي فَدَعَوْتُ طَبِيباً مِنْ أَصْحَابِنَا وَأَرَيْتُهُ إِيَّاهُ فَقَالَ مَا عَرَفْنَا لِهَذَا دَوَاءً.

11. Ali has narrated from al-Nadr al-Bajali from md ibn Yusuf al-Shashi who has said the following “A boil had grown on my heaps. I sought treament from several physicians and spent money but they said that they knew of no medicine for it. I then wrote a letter to him (the twelfth Imam (a. s.) requesting him to pray. He wrote back to me with his signature, “May Allah grant you good health and place you with us in this life and in the life hereafter.” The narrator has said that before the coming of the Friday the boil was gone and it became like the palm of my hand. I then called one of the physicians and showed him the place of the boil and he said, “We had no knowledge of any medicine to cure it.”

ضعيف

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2837

12ـ عَلِيٌّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْيَمَانِيِّ قَالَ كُنْتُ بِبَغْدَادَ فَتَهَيَّأَتْ قَافِلَةٌ لِلْيَمَانِيِّينَ فَأَرَدْتُ الْخُرُوجَ مَعَهَا فَكَتَبْتُ أَلْتَمِسُ الاذْنَ فِي ذَلِكَ فَخَرَجَ لا تَخْرُجْ مَعَهُمْ فَلَيْسَ لَكَ فِي الْخُرُوجِ مَعَهُمْ خِيَرَةٌ وَأَقِمْ بِالْكُوفَةِ قَالَ وَأَقَمْتُ وَخَرَجَتِ الْقَافِلَةُ فَخَرَجَتْ عَلَيْهِمْ حَنْظَلَةُ فَاجْتَاحَتْهُمْ وَكَتَبْتُ أَسْتَأْذِنُ فِي رُكُوبِ الْمَاءِ فَلَمْ يَأْذَنْ لِي فَسَأَلْتُ عَنِ الْمَرَاكِبِ الَّتِي خَرَجَتْ فِي تِلْكَ السَّنَةِ فِي الْبَحْرِ فَمَا سَلِمَ مِنْهَا مَرْكَبٌ خَرَجَ عَلَيْهَا قَوْمٌ مِنَ الْهِنْدِ يُقَالُ لَهُمُ الْبَوَارِجُ فَقَطَعُوا عَلَيْهَا قَالَ وَزُرْتُ الْعَسْكَرَ فَأَتَيْتُ الدَّرْبَ مَعَ الْمَغِيبِ وَلَمْ أُكَلِّمْ أَحَداً وَلَمْ أَتَعَرَّفْ إِلَى أَحَدٍ وَأَنَا أُصَلِّي فِي الْمَسْجِدِ بَعْدَ فَرَاغِي مِنَ الزِّيَارَةِ إِذَا بِخَادِمٍ قَدْ جَاءَنِي فَقَالَ لِي قُمْ فَقُلْتُ لَهُ إِذَنْ إِلَى أَيْنَ فَقَالَ لِي إِلَى الْمَنْزِلِ قُلْتُ وَمَنْ أَنَا لَعَلَّكَ أَرْسَلْتَ إِلَى غَيْرِي فَقَالَ لا مَا أَرْسَلْتُ إِلا إِلَيْكَ أَنْتَ عَلِيُّ بْنُ الْحُسَيْنِ رَسُولُ جَعْفَرِ بْنِ إِبْرَاهِيمَ فَمَرَّ بِي حَتَّى أَنْزَلَنِي فِي بَيْتِ الْحُسَيْنِ بْنِ أَحْمَدَ ثُمَّ سَارَّهُ فَلَمْ أَدْرِ مَا قَالَ لَهُ حَتَّى آتَانِي جَمِيعَ مَا أَحْتَاجُ إِلَيْهِ وَجَلَسْتُ عِنْدَهُ ثَلاثَةَ أَيَّامٍ وَاسْتَأْذَنْتُهُ فِي الزِّيَارَةِ مِنْ دَاخِلٍ فَأَذِنَ لِي فَزُرْتُ لَيْلاً.

12. Ali has narrated from Ali ibn al-Husayn al-Yamani who has said the following “I lived in Baghdad. Once the caravan for the people of Yemen was about to live. I also decided to leave with them. I then wrote to him (the twelfth Imam (a. s.) requesting his permission. The response came, “Do not leave with them. There is nothing good for you in leaving with them. Stay in al-Kufa.” The narrator has said, “ I stayed in al-Kufa and the caravan left but the tribe of Hanzala attacked and looted them. I then wrote for permission to leave by ships on water. Permission was denied. I then found out that of the ships that had traveled that year none reached the destination safely. Indian groups called al-Bawarij had pirated. I then visited the army camp. Near sun set I went to the door (of the shrine of the Imams) quitely. I did speak to anyone and nor introduced myself to anyone. I was praying in the mosque after offering my greeting of peace (to the Imams) that a servant came and said, “Rise up and come with me.” I told him, “Where should we go?” He said, “We will go home.” I then asked, “Do you know who am I? Perhaps you are sent for someone else.” He said, “I have been sent onlyy for you. You are Ali ibn al-Husayn, the messenger of Ja‘far ibn Ibrahim.” He took to the house of al-Husayn ibn Ahmad. He then spoke to him secretly that I did hear what the spoke about. Every thing that I needed was brought for me. I stayed with him for three days. I asked his permission to offer my greetings of peace from inside the house. He granted me permission and I offered my greeting of peace d during the night.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2838

13ـ الْحَسَنُ بْنُ الْفَضْلِ بْنِ زَيْدٍ الْيَمَانِيُّ قَالَ كَتَبَ أَبِي بِخَطِّهِ كِتَاباً فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبْتُ بِخَطِّي فَوَرَدَ جَوَابُهُ ثُمَّ كَتَبَ بِخَطِّهِ رَجُلٌ مِنْ فُقَهَاءِ أَصْحَابِنَا فَلَمْ يَرِدْ جَوَابُهُ فَنَظَرْنَا فَكَانَتِ الْعِلَّةُ أَنَّ الرَّجُلَ تَحَوَّلَ قَرْمَطِيّاً قَالَ الْحَسَنُ بْنُ الْفَضْلِ فَزُرْتُ الْعِرَاقَ وَوَرَدْتُ طُوسَ وَعَزَمْتُ أَنْ لا أَخْرُجَ إِلا عَنْ بَيِّنَةٍ مِنْ أَمْرِي وَنَجَاحٍ مِنْ حَوَائِجِي وَلَوِ احْتَجْتُ أَنْ أُقِيمَ بِهَا حَتَّى أُتَصَدَّقَ قَالَ وَفِي خِلالِ ذَلِكَ يَضِيقُ صَدْرِي بِالْمَقَامِ وَأَخَافُ أَنْ يَفُوتَنِيَ الْحَجُّ قَالَ فَجِئْتُ يَوْماً إِلَى مُحَمَّدِ بْنِ أَحْمَدَ أَتَقَاضَاهُ فَقَالَ لِي صِرْ إِلَى مَسْجِدِ كَذَا وَكَذَا وَإِنَّهُ يَلْقَاكَ رَجُلٌ قَالَ فَصِرْتُ إِلَيْهِ فَدَخَلَ عَلَيَّ رَجُلٌ فَلَمَّا نَظَرَ إِلَيَّ ضَحِكَ وَقَالَ لا تَغْتَمَّ فَإِنَّكَ سَتَحُجُّ فِي هَذِهِ السَّنَةِ وَتَنْصَرِفُ إِلَى أَهْلِكَ وَوُلْدِكَ سَالِماً قَالَ فَاطْمَأْنَنْتُ وَسَكَنَ قَلْبِي وَأَقُولُ ذَا مِصْدَاقُ ذَلِكَ وَالْحَمْدُ لله قَالَ ثُمَّ وَرَدْتُ الْعَسْكَرَ فَخَرَجَتْ إِلَيَّ صُرَّةٌ فِيهَا دَنَانِيرُ وَثَوْبٌ فَاغْتَمَمْتُ وَقُلْتُ فِي نَفْسِي جَزَائِي عِنْدَ الْقَوْمِ هَذَا وَاسْتَعْمَلْتُ الْجَهْلَ فَرَدَدْتُهَا وَكَتَبْتُ رُقْعَةً وَلَمْ يُشِرِ الَّذِي قَبَضَهَا مِنِّي عَلَيَّ بِشَيْ‏ءٍ وَلَمْ يَتَكَلَّمْ فِيهَا بِحَرْفٍ ثُمَّ نَدِمْتُ بَعْدَ ذَلِكَ نَدَامَةً شَدِيدَةً وَقُلْتُ فِي نَفْسِي كَفَرْتُ بِرَدِّي عَلَى مَوْلايَ وَكَتَبْتُ رُقْعَةً أَعْتَذِرُ مِنْ فِعْلِي وَأَبُوءُ بِالاثْمِ وَأَسْتَغْفِرُ مِنْ ذَلِكَ وَأَنْفَذْتُهَا وَقُمْتُ أَتَمَسَّحُ فَأَنَا فِي ذَلِكَ أُفَكِّرُ فِي نَفْسِي وَأَقُولُ إِنْ رُدَّتْ عَلَيَّ الدَّنَانِيرُ لَمْ أَحْلُلْ صِرَارَهَا وَلَمْ أُحْدِثْ فِيهَا حَتَّى أَحْمِلَهَا إِلَى أَبِي فَإِنَّهُ أَعْلَمُ مِنِّي لِيَعْمَلَ فِيهَا بِمَا شَاءَ فَخَرَجَ إِلَى الرَّسُولِ الَّذِي حَمَلَ إِلَيَّ الصُّرَّةَ أَسَأْتَ إِذْ لَمْ تُعْلِمِ الرَّجُلَ إِنَّا رُبَّمَا فَعَلْنَا ذَلِكَ بِمَوَالِينَا وَرُبَّمَا سَأَلُونَا ذَلِكَ يَتَبَرَّكُونَ بِهِ وَخَرَجَ إِلَيَّ أَخْطَأْتَ فِي رَدِّكَ بِرَّنَا فَإِذَا اسْتَغْفَرْتَ الله فَالله يَغْفِرُ لَكَ فَأَمَّا إِذَا كَانَتْ عَزِيمَتُكَ وَعَقْدُ نِيَّتِكَ أَلا تُحْدِثَ فِيهَا حَدَثاً وَلا تُنْفِقَهَا فِي طَرِيقِكَ فَقَدْ صَرَفْنَاهَا عَنْكَ فَأَمَّا الثَّوْبُ فَلا بُدَّ مِنْهُ لِتُحْرِمَ فِيهِ قَالَ وَكَتَبْتُ فِي مَعْنَيَيْنِ وَأَرَدْتُ أَنْ أَكْتُبَ فِي الثَّالِثِ وَامْتَنَعْتُ مِنْهُ مَخَافَةَ أَنْ يَكْرَهَ ذَلِكَ فَوَرَدَ جَوَابُ الْمَعْنَيَيْنِ وَالثَّالِثِ الَّذِي طَوَيْتُ مُفَسَّراً وَالْحَمْدُ لله قَالَ وَكُنْتُ وَافَقْتُ جَعْفَرَ بْنَ إِبْرَاهِيمَ النَّيْسَابُورِيَّ بِنَيْسَابُورَ عَلَى أَنْ أَرْكَبَ مَعَهُ وَأُزَامِلَهُ فَلَمَّا وَافَيْتُ بَغْدَادَ بَدَا لِي فَاسْتَقَلْتُهُ وَذَهَبْتُ أَطْلُبُ عَدِيلاً فَلَقِيَنِي ابْنُ الْوَجْنَاءِ بَعْدَ أَنْ كُنْتُ صِرْتُ إِلَيْهِ وَسَأَلْتُهُ أَنْ يَكْتَرِيَ لِي فَوَجَدْتُهُ كَارِهاً فَقَالَ لِي أَنَا فِي طَلَبِكَ وَقَدْ قِيلَ لِي إِنَّهُ يَصْحَبُكَ فَأَحْسِنْ مُعَاشَرَتَهُ وَاطْلُبْ لَهُ عَدِيلاً وَاكْتَرِ لَهُ.

13. Al-Hassan ibn al-Fadl ibn Yazid al-Yamani has said the following. “My father wrote in his own had writing he received back a response. I then wrote in my own hand writing I also received back a response. One of our Fuqaha’ (scholar of law) wrote in his own hand writing but he did not receive any response. We then began to think about it and we found out that the man had changed his belief into that of the Qirmati sect. Al-Hassan ibn al-Fadl has said, “I visited (the holy places in ) and arrived at Tus. I decided not to leave until I will experience evidence in support of my belief and success in achieving my needs even if it would take me to stay until I will receive confirmation.” He has said, “In the mean time I felt depressed because of fear that I might lose the opportunity to perform Hajj.” He has said, “One day I went to see Muhammad ibn Ahmad for help.” He said to me, “Go to so and so mosque. A man will meet you there.” I then went to the mosque and a man came to me. He looked at me and laughed and said, “do not be sad and depressed. You will perform Hajj this year and will return back to your wife and children safely.” The narrator has said, “I gained confidence and my heart felt at peace and I say that is how my wish came true.” The narrator has said, “I then went to the army camp (city of Surra man Ra’a ) and a bag of money with few Dinars and a piece of clothes were sent to me (from the Imam’s office). I felt depressed and said to my self, “Is this how these people treat me and this is how much my reward is with them?” I used ignorance and returned the gift and wrote a letter. The person who brought them to me did not explain or say any thing. I then felt regretful; very strongly and said to myself, “I have turned ungrateful to my master in rejecting his gift. I wrote a letter and begged for forgiveness of my misbehavior. I confessed to my sins and begged for pardon. I sent the letter and remained rubbing my hands against each other. In such condition I was thinking and say to myself, “If the money will be sent to me I will not open the bag and will not say anything about it. I will take it to my father. He knows more than me and will do whatever he would like. At that time a letter had come to the messenger who had brought the bag of money. He was told, “What you did was wrong. You did not inform the man that we sent gifts to our friends and followers and sometimes they ask us for such gift for blessings.” A letter came to me also and it said, “You made a mistake in rejecting the gift but when you asked Allah to forgive you Allah will forgive you. Since your intention was not to open the gift or spent it we have spent it on your behalf. However, you must take the cloth so you can use it for Ehram (during performing certain acts of Hajj).” The narrator has said, “I wrote him about two issue and I wanted to write about a third issue but I did not do so for fear that it might not like it.” The answer for the two issues came back and the meaning of the third one was also explained. All praise belongs to Allah. The narrator has said, “I made a contract with Ja‘far ibn Ibrahim al-Naysaburi in Naysabur to ride share on our journey to Makka. When we arrived in Baghdad I decided to change our agreement. I then went around to find another person for ride sharing. Ibn al-Wajna’. came to see me after that I had already proposed to him ride sharing and hiring a ride and he had expressed his dislike to my my proposal. He said, “I am looking for you and I am told, “He will accompany you. Treat him kindly, find for him ride sharing and hire for him a ride.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2839

14ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَبْدِ الْحَمِيدِ قَالَ شَكَكْتُ فِي أَمْرِ حَاجِزٍ فَجَمَعْتُ شَيْئاً ثُمَّ صِرْتُ إِلَى الْعَسْكَرِ فَخَرَجَ إِلَيَّ لَيْسَ فِينَا شَكٌّ وَلا فِيمَنْ يَقُومُ مَقَامَنَا بِأَمْرِنَا رُدَّ مَا مَعَكَ إِلَى حَاجِزِ بْنِ يَزِيدَ.

14. Ali ibn Muhammad has narrated from al-Hassan ibn ‘Abd al-Hamid who has said the following. “ I had doubts in the case of Hajiz (as whether the had authorized him or not). I then collected a few items and left for the army camp (the city of Surra man Ra’a The notification that came to said, “There is no doubtfulness in us nor in those who has said the following. who represent us in our affairs. Whatever is with you take them to Hajiz ibn Yazid.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2840

15ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ صَالِحٍ قَالَ لَمَّا مَاتَ أَبِي وَصَارَ الامْرُ لِي كَانَ لابِي عَلَى النَّاسِ سَفَاتِجُ مِنْ مَالِ الْغَرِيمِ فَكَتَبْتُ إِلَيْهِ أُعْلِمُهُ فَكَتَبَ طَالِبْهُمْ وَاسْتَقْضِ عَلَيْهِمْ فَقَضَّانِيَ النَّاسُ إِلا رَجُلٌ وَاحِدٌ كَانَتْ عَلَيْهِ سَفْتَجَةٌ بِأَرْبَعِمِائَةِ دِينَارٍ فَجِئْتُ إِلَيْهِ أُطَالِبُهُ فَمَاطَلَنِي وَاسْتَخَفَّ بِيَ ابْنُهُ وَسَفِهَ عَلَيَّ فَشَكَوْتُ إِلَى أَبِيهِ فَقَالَ وَكَانَ مَا ذَا فَقَبَضْتُ عَلَى لِحْيَتِهِ وَأَخَذْتُ بِرِجْلِهِ وَسَحَبْتُهُ إِلَى وَسَطِ الدَّارِ وَرَكَلْتُهُ رَكْلاً كَثِيراً فَخَرَجَ ابْنُهُ يَسْتَغِيثُ بِأَهْلِ بَغْدَادَ وَيَقُولُ قُمِّيٌّ رَافِضِيٌّ قَدْ قَتَلَ وَالِدِي فَاجْتَمَعَ عَلَيَّ مِنْهُمُ الْخَلْقُ فَرَكِبْتُ دَابَّتِي وَقُلْتُ أَحْسَنْتُمْ يَا أَهْلَ بَغْدَادَ تَمِيلُونَ مَعَ الظَّالِمِ عَلَى الْغَرِيبِ الْمَظْلُومِ أَنَا رَجُلٌ مِنْ أَهْلِ هَمَدَانَ مِنْ أَهْلِ السُّنَّةِ وَهَذَا يَنْسُبُنِي إِلَى أَهْلِ قُمَّ وَالرَّفْضِ لِيَذْهَبَ بِحَقِّي وَمَالِي قَالَ فَمَالُوا عَلَيْهِ وَأَرَادُوا أَنْ يَدْخُلُوا عَلَى حَانُوتِهِ حَتَّى سَكَّنْتُهُمْ وَطَلَبَ إِلَيَّ صَاحِبُ السَّفْتَجَةِ وَحَلَفَ بِالطَّلاقِ أَنْ يُوَفِّيَنِي مَالِي حَتَّى أَخْرَجْتُهُمْ عَنْهُ.

15. Ali ibn Muhammad has narrated from Muhammad ibn Salih who has said the following. “When my father died and the task (of working is representative of the Imams) was left to me with my father there were promissory notes from those who has said the following. owed (religious dues). I wrote to him (the Imam (a. s.) about the case. He wrote back to me, “Demand from them and make them pay.” People paid what they owed except one man who had signed a promissory note for four hundred Dinars. I went to demand from him what he owed but he procrastinated and took it lightly and his behaved foolishly. I complained to his father and he said, “So what!” I then hold him by his beard and leg and pulled him towards the center of the house and kicked him many times. His son went out and cried for help from the people of Baghdad saying, “He is a Qummi, Rafidi (derogatory name for Shi‘a) he has killed my father.” From the people of Baghdad many gathered around me. I rode my equine animal and said, “Very nice of you people of Baghdad. You support the unjust against a lonely stranger. I am a man from the sunni sect and he calls me a man from Qumm and a Rafidi so that he can destroy my rights.” The narrator has said that people then turned against him and they wanted to enter his store. I then calmed them down. The signatory in the promissory note called me and set upon himself a stipulation with an oath that said, “His wife will be divorced if he did not pay his dues.” My part of the stipulation was to ask the people to leave his place.”

حسن كالصحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2841

16ـ عَلِيٌّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ الْحَسَنِ وَالْعَلاءِ بْنِ رِزْقِ الله عَنْ بَدْرٍ غُلامِ أَحْمَدَ بْنِ الْحَسَنِ قَالَ وَرَدْتُ الْجَبَلَ وَأَنَا لا أَقُولُ بِالامَامَةِ أُحِبُّهُمْ جُمْلَةً إِلَى أَنْ مَاتَ يَزِيدُ بْنُ عَبْدِ الله فَأَوْصَى فِي عِلَّتِهِ أَنْ يُدْفَعَ الشِّهْرِيُّ السَّمَنْدُ وَسَيْفُهُ وَمِنْطَقَتُهُ إِلَى مَوْلاهُ فَخِفْتُ إِنْ أَنَا لَمْ أَدْفَعِ الشِّهْرِيَّ إِلَى إِذْكُوتَكِينَ نَالَنِي مِنْهُ اسْتِخْفَافٌ فَقَوَّمْتُ الدَّابَّةَ وَالسَّيْفَ وَالْمِنْطَقَةَ بِسَبْعِمِائَةِ دِينَارٍ فِي نَفْسِي وَلَمْ أُطْلِعْ عَلَيْهِ أَحَداً فَإِذَا الْكِتَابُ قَدْ وَرَدَ عَلَيَّ مِنَ الْعِرَاقِ وَجِّهِ السَّبْعَ مِائَةِ دِينَارٍ الَّتِي لَنَا قِبَلَكَ مِنْ ثَمَنِ الشِّهْرِيِّ وَالسَّيْفِ وَالْمِنْطَقَةِ.

16. Ali has narrated from a number of our people from Ahmad ibn al-Hassan and al-‘Ala’ ibn Rizq Allah from Badr Ghulam Ahmad ibn al-Hassan who has said the following. “I began to live in al-Jabal (a town between Baghdad and Azarbayjan) and I did not believe in Imam (the Divine authority of al-Mahddi (a. s.) but I loved them (descendants of Amir al-Mu’minin Ali (a. s.). When Yazid ibn ‘Abdallah (a representative of al-Mahdi (a. s.) died he said in his will that I must give his Shahri Samand (famous Persian) horse, sword and belt to his master (al-Mahdi (a. s.). I was afraid that if I would not give the horse to Edhkutakin (a Turkish official of ‘Abbassid rulers) he will harm me. I by myself then evaluated the items for a seven hundred Dinars and no one knew about it. A letter then came from Iraq that said, “Send us our seven hundred Dinars that are with you for the Shahri (famous Persian horse), the sword and the belt.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2842

17ـ عَلِيٌّ عَمَّنْ حَدَّثَهُ قَالَ وُلِدَ لِي وَلَدٌ فَكَتَبْتُ أَسْتَأْذِنُ فِي طُهْرِهِ يَوْمَ السَّابِعِ فَوَرَدَ لا تَفْعَلْ فَمَاتَ يَوْمَ السَّابِعِ أَوِ الثَّامِنِ ثُمَّ كَتَبْتُ بِمَوْتِهِ فَوَرَدَ سَتُخْلَفُ غَيْرَهُ وَغَيْرَهُ تُسَمِّيهِ أَحْمَدَ وَمِنْ بَعْدِ أَحْمَدَ جَعْفَراً فَجَاءَ كَمَا قَالَ قَالَ وَتَهَيَّأْتُ لِلْحَجِّ وَوَدَّعْتُ النَّاسَ وَكُنْتُ عَلَى الْخُرُوجِ فَوَرَدَ نَحْنُ لِذَلِكَ كَارِهُونَ وَالامْرُ إِلَيْكَ قَالَ فَضَاقَ صَدْرِي وَاغْتَمَمْتُ وَكَتَبْتُ أَنَا مُقِيمٌ عَلَى السَّمْعِ وَالطَّاعَةِ غَيْرَ أَنِّي مُغْتَمٌّ بِتَخَلُّفِي عَنِ الْحَجِّ فَوَقَّعَ لا يَضِيقَنَّ صَدْرُكَ فَإِنَّكَ سَتَحُجُّ مِنْ قَابِلٍ إِنْ شَاءَ الله قَالَ وَلَمَّا كَانَ مِنْ قَابِلٍ كَتَبْتُ أَسْتَأْذِنُ فَوَرَدَ الاذْنُ فَكَتَبْتُ أَنِّي عَادَلْتُ مُحَمَّدَ بْنَ الْعَبَّاسِ وَأَنَا وَاثِقٌ بِدِيَانَتِهِ وَصِيَانَتِهِ فَوَرَدَ الاسَدِيُّ نِعْمَ الْعَدِيلُ فَإِنْ قَدِمَ فَلا تَخْتَرْ عَلَيْهِ فَقَدِمَ الاسَدِيُّ وَعَادَلْتُهُ.

17. Ali has narrated from the one who narrated to him the following. “A boy was born to me. I wrote to him (al-Mahdi (a. s.) for his permission to give the baby a special bath for the ceremony on the seventh day of his birth. The answer came back and it said, “Do not do so.” The boy died on the seventh or the eighth day. I then wrote to him about the death of the boy. He wrote back to me, “He will be succeeded by another and an other. Let his name be ‘Ahmad’ and the name for the one after Ahmad will be Ja‘far.” It came to be as he had said.” The narrator has said, “I made preparation for the journey to Hajj, said farewell to the people and I was about to leave. The message came to me that said, “We do not like it but it is up to you.” I felt depressed and sad and I wrote, “I am steadfast to obey you commands and listen your words except that I feel for missing Hajj.” He then had signed (a note to me) that said, “Do be depressed. You will soon perform Hajj by the will of Allah.” The next year I wrote to ask his permission and the permission came. I then wrote that I have chosen Muhammad ibn al-‘Abbass as a ride sharing partner and that I trusted him for his religion and safety. The message that then came said, “Al-Asadi is a good ride sharing partner. If will come do not chose anyone else besides him. Al-Asadi came and I chose him as the ride sharing partner.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2843

18ـ الْحَسَنُ بْنُ عَلِيٍّ الْعَلَوِيُّ قَالَ أَوْدَعَ الْمَجْرُوحُ مِرْدَاسَ بْنَ عَلِيٍّ مَالاً لِلنَّاحِيَةِ وَكَانَ عِنْدَ مِرْدَاسٍ مَالٌ لِتَمِيمِ بْنِ حَنْظَلَةَ فَوَرَدَ عَلَى مِرْدَاسٍ أَنْفِذْ مَالَ تَمِيمٍ مَعَ مَا أَوْدَعَكَ الشِّيرَازِيُّ.

18. Al-Hassan ibn Ali al-‘Alawi has said the following. “Al-Majruh left a certain amount of commodities that was of the dues to the holy location with Mirdas ibn Ali. With Mirdas there was already such commodities that Yatim ibn Hanzala had left. Amessage came to Mirdas and it said, “Send (to us) the commodities of Yatim and whatever al-Shirazi (Majruh) has left with you.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2844

19ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عِيسَى الْعُرَيْضِيِّ أَبِي مُحَمَّدٍ قَالَ لَمَّا مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) وَرَدَ رَجُلٌ مِنْ أَهْلِ مِصْرَ بِمَالٍ إِلَى مَكَّةَ لِلنَّاحِيَةِ فَاخْتُلِفَ عَلَيْهِ فَقَالَ بَعْضُ النَّاسِ إِنَّ أَبَا مُحَمَّدٍ (عَلَيْهِ السَّلام) مَضَى مِنْ غَيْرِ خَلَفٍ وَالْخَلَفُ جَعْفَرٌ وَقَالَ بَعْضُهُمْ مَضَى أَبُو مُحَمَّدٍ عَنْ خَلَفٍ فَبَعَثَ رَجُلاً يُكَنَّى بِأَبِي طَالِبٍ فَوَرَدَ الْعَسْكَرَ وَمَعَهُ كِتَابٌ فَصَارَ إِلَى جَعْفَرٍ وَسَأَلَهُ عَنْ بُرْهَانٍ فَقَالَ لا يَتَهَيَّأُ فِي هَذَا الْوَقْتِ فَصَارَ إِلَى الْبَابِ وَأَنْفَذَ الْكِتَابَ إِلَى أَصْحَابِنَا فَخَرَجَ إِلَيْهِ آجَرَكَ الله فِي صَاحِبِكَ فَقَدْ مَاتَ وَأَوْصَى بِالْمَالِ الَّذِي كَانَ مَعَهُ إِلَى ثِقَةٍ لِيَعْمَلَ فِيهِ بِمَا يَجِبُ وَأُجِيبَ عَنْ كِتَابِهِ.

19. Ali ibn Muhammad has narrated from al-Hassan ibn ‘Isa al-‘Uraydi abu Muhammad who has said the following. “When abu Muhammad (a. s.) passed away a man from Egypt came to Makk with a certain amount of commodities that were due to the holy location (office of the Imam (a. s.) People expressed different opinions on the issue. Certain persons said, “Abu Muhammad (a. s.) has passed away and has left no one behind as his successor. Ja‘far is his successor. Others said, “Abu Muhammad (a. s.) passed away and he left his successor behind.. A man called abu Talib was sent to the army camp (the city of Surra man Ra’a) with a letter. He went to see Ja‘far and ask him for the evidence to prove that he is the successor of abu Muhammad (a. s.), Ja‘far said, “It is not available at this time.” He then went to the door and gave the letter to our people and the response that came said, “We present our condolences to you for the death of your friend (the man from Egypt). He has died and he has a will in which he said that the commodities must be given to the trust worthy person to deal with in a proper manner. His letter was answered. When came back to Makka it was just the way he was informed by the holy location (the office of the Imam (a. s.) “

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2845

20ـ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ حَمَلَ رَجُلٌ مِنْ أَهْلِ آبَةَ شَيْئاً يُوصِلُهُ وَنَسِيَ سَيْفاً بِ‏آبَةَ فَأَنْفَذَ مَا كَانَ مَعَهُ فَكَتَبَ إِلَيْهِ مَا خَبَرُ السَّيْفِ الَّذِي نَسِيتَهُ.

20. ʿAlī ibn Muḥammad said: A man from the people of Ābah carried something to deliver (to the office of the Imam (AS)), but forgot a sword in Ābah. He sent what he had with him (the delivery was made), and a letter was written to him, asking: "What about the sword that you forgot?"

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2846

21ـ الْحَسَنُ بْنُ خَفِيفٍ عَنْ أَبِيهِ قَالَ بَعَثَ بِخَدَمٍ إِلَى مَدِينَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَعَهُمْ خَادِمَانِ وَكَتَبَ إِلَى خَفِيفٍ أَنْ يَخْرُجَ مَعَهُمْ فَخَرَجَ مَعَهُمْ فَلَمَّا وَصَلُوا إِلَى الْكُوفَةِ شَرِبَ أَحَدُ الْخَادِمَيْنِ مُسْكِراً فَمَا خَرَجُوا مِنَ الْكُوفَةِ حَتَّى وَرَدَ كِتَابٌ مِنَ الْعَسْكَرِ بِرَدِّ الْخَادِمِ الَّذِي شَرِبَ الْمُسْكِرَ وَعُزِلَ عَنِ الْخِدْمَةِ.

21. Al-Hassan ibn Khafif has narrated from his father who has said the following. “Imam al-Mahdi (a. s.) had sent certain servants to al-Madina of the Messenger of Allah and among them were two servants. He had written to Khafif to leave with them. He then left with them and they reached al-Kufa where one of the two servants had consumed alcohol. Before the would al-Kufa a letter came to them from the army camp (city of Surra man Ra’a) that said, “Send back the servant who has consumed alcohol and remove him from the service.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2847

22ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَلِيِّ بْنِ غِيَاثٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ قَالَ أَوْصَى يَزِيدُ بْنُ عَبْدِ الله بِدَابَّةٍ وَسَيْفٍ وَمَالٍ وَأُنْفِذَ ثَمَنُ الدَّابَّةِ وَغَيْرُ ذَلِكَ وَلَمْ يُبْعَثِ السَّيْفُ فَوَرَدَ كَانَ مَعَ مَا بَعَثْتُمْ سَيْفٌ فَلَمْ يَصِلْ أَوْ كَمَا قَالَ.

22. Ali ibn Muhammad has narrated from Ahmad ibn abu Ali ibn Ghiyath from Ahmad ibn al-Hassan who has said the following. “ Yazid ibn ‘Abdallah has said in his will to sent a horse, a sword and certain other properties to holy location (office of the Imam (a. s.). The money from the sale of the horse and other properties were delivered to the holy location but the sword was forgotten. A message then came that said, “With the items that you sent there was a sword that has not reached us.” Or the message was in similar words.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2848

23ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ شَاذَانَ النَّيْسَابُورِيِّ قَالَ اجْتَمَعَ عِنْدِي خَمْسُمِائَةِ دِرْهَمٍ تَنْقُصُ عِشْرِينَ دِرْهَماً فَأَنِفْتُ أَنْ أَبْعَثَ بِخَمْسِمِائَةٍ تَنْقُصُ عِشْرِينَ دِرْهَماً فَوَزَنْتُ مِنْ عِنْدِي عِشْرِينَ دِرْهَماً وَبَعَثْتُهَا إِلَى الاسَدِيِّ وَلَمْ أَكْتُبْ مَا لِي فِيهَا فَوَرَدَ وَصَلَتْ خَمْسُمِائَةِ دِرْهَمٍ لَكَ مِنْهَا عِشْرُونَ دِرْهَماً.

23. Ali ibn Muhammad has narrated from Muhammad ibn Ali ibn Shadhan al-Naysaburi who has said the following. “Five hundred Dirhams less twenty was collected with me. I decided to sent them but I did not like to send five hundred less twenty. I then added twenty Dirhams to it from my own money and sent them to al-Asadi without any mention of what was therein. The message that came to me said, “Five hundred Dirhams of which twenty were yours have reached (us).”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2849

24ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ قَالَ كَانَ يَرِدُ كِتَابُ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فِي الاجْرَاءِ عَلَى الْجُنَيْدِ قَاتِلِ فَارِسَ وَأَبِي الْحَسَنِ وَآخَرَ فَلَمَّا مَضَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) وَرَدَ اسْتِئْنَافٌ مِنَ الصَّاحِبِ لاجْرَاءِ أَبِي الْحَسَنِ وَصَاحِبِهِ وَلَمْ يَرِدْ فِي أَمْرِ الْجُنَيْدِ بِشَيْ‏ءٍ قَالَ فَاغْتَمَمْتُ لِذَلِكَ فَوَرَدَ نَعْيُ الْجُنَيْدِ بَعْدَ ذَلِكَ.

24. It is narrated from al-Husayn ibn Muhammad al-Ash‘ari who has said the following. “The letters of abu Muhammad (a. s.) would come about the matters related to al-Junayd, who killed Fars, abu al-Hassan and others. When he passed away letters about the issues related to abu al-Hassan and his friend continued coming from (Imam al-Mahdi (a. s.) but there was no mention of al-Junayd. I became depressed about it. Thereafter, the news of the death of al-Junayd reached us.”

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2850

25ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ صَالِحٍ قَالَ كَانَتْ لِي جَارِيَةٌ كُنْتُ مُعْجَباً بِهَا فَكَتَبْتُ أَسْتَأْمِرُ فِي اسْتِيلادِهَا فَوَرَدَ اسْتَوْلِدْهَا وَيَفْعَلُ الله مَا يَشَاءُ فَوَطِئْتُهَا فَحَبِلَتْ ثُمَّ أَسْقَطَتْ فَمَاتَتْ.

25. Ali ibn Muhammad has narrated from Muhammad ibn Salih who has said the following. “I had a female slave that had attracted my attention. I wrote to him (Imam al-Mahdi (a. s.) requesting permission to have a child from her. The answer came, “You may do so but Allah does whatever He wants.” I went to bed with her and she became pregnant. The fetus fell off prematurely and she died.”

كالصحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2851

26ـ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ كَانَ ابْنُ الْعَجَمِيِّ جَعَلَ ثُلُثَهُ لِلنَّاحِيَةِ وَكَتَبَ بِذَلِكَ وَقَدْ كَانَ قَبْلَ إِخْرَاجِهِ الثُّلُثَ دَفَعَ مَالاً لابْنِهِ أَبِي الْمِقْدَامِ لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ فَكَتَبَ إِلَيْهِ فَأَيْنَ الْمَالُ الَّذِي عَزَلْتَهُ لابِي الْمِقْدَامِ.

26. Ali ibn Muhammad has said the following. “Ibn al-‘Ajami in his will had set aside one third of his properties for the holy location (office of the Imam (a. s.) and had written the deed for it. Before he would take the one third out of his properties he gave a certain amount to his son, abu al-Miqdam, of which no one had any knowledge. He (Imam al-Mahdi (a. s.) wrote to him, “Where is the property that you set aside for abu al-Miqdam?”

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2852

27ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَقِيلٍ عِيسَى بْنِ نَصْرٍ قَالَ كَتَبَ عَلِيُّ بْنُ زِيَادٍ الصَّيْمَرِيُّ يَسْأَلُ كَفَناً فَكَتَبَ إِلَيْهِ إِنَّكَ تَحْتَاجُ إِلَيْهِ فِي سَنَةِ ثَمَانِينَ فَمَاتَ فِي سَنَةِ ثَمَانِينَ وَبَعَثَ إِلَيْهِ بِالْكَفَنِ قَبْلَ مَوْتِهِ بِأَيَّامٍ.

27. Ali ibn Muhammad has narrated from abu ‘Aqil ‘Isa ibn Nasr who has said the following. “Ali ibn Ziyad al-Saynari wrote a letter to request for a shroud. He (al-Mahdi (a. s.) wrote back to him, “You will need it in the year eighty.” He died in the year eighty and the shroud was sent to him a few days before his death.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2853

28ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ عِمْرَانَ الْهَمَذَانِيِّ قَالَ كَانَ لِلنَّاحِيَةِ عَلَيَّ خَمْسُمِائَةِ دِينَارٍ فَضِقْتُ بِهَا ذَرْعاً ثُمَّ قُلْتُ فِي نَفْسِي لِي حَوَانِيتُ اشْتَرَيْتُهَا بِخَمْسِمِائَةٍ وَثَلاثِينَ دِينَاراً قَدْ جَعَلْتُهَا لِلنَّاحِيَةِ بِخَمْسِمِائَةِ دِينَارٍ وَلَمْ أَنْطِقْ بِهَا فَكَتَبَ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ اقْبِضِ الْحَوَانِيتَ مِنْ مُحَمَّدِ بْنِ هَارُونَ بِالْخَمْسِمِائَةِ دِينَارٍ الَّتِي لَنَا عَلَيْهِ.

28. Ali ibn Muhammad has narrated from Muhammad ibn Harun ibn ‘Imran al-Hamadani who has said the following. “I owed five hundred Dinars to the holy location (office of Imam al-Mahdi (a. s.). I felt extremely depressed about it. I said to myself, “The stores that have bought was for five hundred thirty Dinars. I will set them aside for the holy location (office of Imam al-Mahdi (a. s.).” However I had not said anything in words. He wrote to Muhammad ibn Ja‘far, “Take possession of the stores from Muhammad ibn Harun as payment for the five hundred Dinars that he owed us.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2854

29ـ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ بَاعَ جَعْفَرٌ فِيمَنْ بَاعَ صَبِيَّةً جَعْفَرِيَّةً كَانَتْ فِي الدَّارِ يُرَبُّونَهَا فَبَعَثَ بَعْضَ الْعَلَوِيِّينَ وَأَعْلَمَ الْمُشْتَرِيَ خَبَرَهَا فَقَالَ الْمُشْتَرِي قَدْ طَابَتْ نَفْسِي بِرَدِّهَا وَأَنْ لا أُرْزَأَ مِنْ ثَمَنِهَا شَيْئاً فَخُذْهَا فَذَهَبَ الْعَلَوِيُّ فَأَعْلَمَ أَهْلَ النَّاحِيَةِ الْخَبَرَ فَبَعَثُوا إِلَى الْمُشْتَرِي بِأَحَدٍ وَأَرْبَعِينَ دِينَاراً وَأَمَرُوهُ بِدَفْعِهَا إِلَى صَاحِبِهَا.

29. Ali ibn Muhammad has said the following. “Ja‘far (the impostor) sold of the items that he sold a Ja‘fari (descendants of Ja‘far ibn abu Talib) female child that they (family of abu Muhammad (a. s.) had brought up. A certain ‘Alawi person informed the buyer about the female child. The buyer said, “I will be glad to return if someone will pay me what I have paid.” He then informed the people of the holy location (office of Imam al-Mahdi (a. s.). They sent forty one Dinars to the slave trader and asked him to return her back to her people.”

صحيح

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2855

30ـ الْحُسَيْنُ بْنُ الْحَسَنِ الْعَلَوِيُّ قَالَ كَانَ رَجُلٌ مِنْ نُدَمَاءِ روزحسنى وَآخَرُ مَعَهُ فَقَالَ لَهُ هُوَ ذَا يَجْبِي الامْوَالَ وَلَهُ وُكَلاءُ وَسَمَّوْا جَمِيعَ الْوُكَلاءِ فِي النَّوَاحِي وَأُنْهِيَ ذَلِكَ إِلَى عُبَيْدِ الله بْنِ سُلَيْمَانَ الْوَزِيرِ فَهَمَّ الْوَزِيرُ بِالْقَبْضِ عَلَيْهِمْ فَقَالَ السُّلْطَانُ اطْلُبُوا أَيْنَ هَذَا الرَّجُلُ فَإِنَّ هَذَا أَمْرٌ غَلِيظٌ فَقَالَ عُبَيْدُ الله بْنُ سُلَيْمَانَ نَقْبِضُ عَلَى الْوُكَلاءِ فَقَالَ السُّلْطَانُ لا وَلَكِنْ دُسُّوا لَهُمْ قَوْماً لا يُعْرَفُونَ بِالامْوَالِ فَمَنْ قَبَضَ مِنْهُمْ شَيْئاً قُبِضَ عَلَيْهِ قَالَ فَخَرَجَ بِأَنْ يَتَقَدَّمَ إِلَى جَمِيعِ الْوُكَلاءِ أَنْ لا يَأْخُذُوا مِنْ أَحَدٍ شَيْئاً وَأَنْ يَمْتَنِعُوا مِنْ ذَلِكَ وَيَتَجَاهَلُوا الامْرَ فَانْدَسَّ لِمُحَمَّدِ بْنِ أَحْمَدَ رَجُلٌ لا يَعْرِفُهُ وَخَلا بِهِ فَقَالَ مَعِي مَالٌ أُرِيدُ أَنْ أُوصِلَهُ فَقَالَ لَهُ مُحَمَّدٌ غَلِطْتَ أَنَا لا أَعْرِفُ مِنْ هَذَا شَيْئاً فَلَمْ يَزَلْ يَتَلَطَّفُهُ وَمُحَمَّدٌ يَتَجَاهَلُ عَلَيْهِ وَبَثُّوا الْجَوَاسِيسَ وَامْتَنَعَ الْوُكَلاءُ كُلُّهُمْ لِمَا كَانَ تَقَدَّمَ إِلَيْهِمْ.

30. Al-Husayn ibn al-Hassan al-‘Alawi has said the following. “A man who was an informer for Ruz Hassani with another man with him once said to Ruz, “This man (al-Mahdi (a. s.) is out there. Money is collected for him. He has representatives in many places. They mentioned his representatives by their names in different areas. This news reached ‘Ubaydallah ibn Sulayman, the vizier. The Vizier decided to arrest these representatives. The Sultan said, “Find out. Where is this man? This is a serious matter.” ‘Ubaydallah ibn Sulayman then said, “We will arrest the representatives, the agent.” The Sultan said, “No, you must send your undercover agents who would pose to them as devotees ready to pay their dues to their Imam. If they accepted the funds then arrest them.” The narrator has said that message came out from the holy location (office of Imam al-Mahdi (a. s.) to inform all the representatives not to accept any dues from anyone, deny knowing anything about the Imam (a. s.) and say that they have no information. A man who was an undercover agent came to Muhammad ibn Ahmad whom he did not know. The undercover agent spoke to him privately and said, “I have certain funds with me and I want it to be delivered to the holy location (office of Imam al-Mahdi (a. s.).” Muhammad said to him, “You have made a mistake. I do not know anything about it. He would insist and try to show kindness and Muhammad would deny having any knowledge of it. The spies spread to all places but the representatives refuse to accept any funds because of the message that was dilivered to them before hand.”

مجهول

The Birth of the Possessor (of Divine Authority) (a.s.) - Hadith 2856

31ـ عَلِيُّ بْنُ مُحَمَّدٍ قَالَ خَرَجَ نَهْيٌ عَنْ زِيَارَةِ مَقَابِرِ قُرَيْشٍ وَالْحَيْرِ فَلَمَّا كَانَ بَعْدَ أَشْهُرٍ دَعَا الْوَزِيرُ الْبَاقَطَائِيَّ فَقَالَ لَهُ الْقَ بَنِي الْفُرَاتِ وَالْبُرْسِيِّينَ وَقُلْ لَهُمْ لا يَزُورُوا مَقَابِرَ قُرَيْشٍ فَقَدْ أَمَرَ الْخَلِيفَةُ أَنْ يُتَفَقَّدَ كُلُّ مَنْ زَارَ فَيُقْبَضَ عَلَيْهِ.

31. Ali ibn Muhammad has said the following. “A prohibition to visit the Quryash cemetery and al-Hira (Karbala) came out of the holy location (office of Imam al-Mahdi (a. s.). After a few months the Vizier (abu al-Fath Ja‘far ibn Furat) summoned al-Baqtia, and said to him, “Meet the clan of bnu Furat and al-Bursiyin and tell them not to visit Quraysh cemetery because the Caliph has decide to see all those who would visit these places be arrested.”

صحيح

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2857

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) قَالَ أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمَعَهُ الْحَسَنُ بن علي (عَلَيْهما السَّلام) وَهُوَ مُتَّكِىٌ عَلَى يَدِ سَلْمَانَ فَدَخَلَ الْمَسْجِدَ الْحَرَامَ فَجَلَسَ إِذْ أَقْبَلَ رَجُلٌ حَسَنُ الْهَيْئَةِ وَاللِّبَاسِ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَرَدَّ عَلَيْهِ السَّلامَ فَجَلَسَ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ عَنْ ثَلاثِ مَسَائِلَ إِنْ أَخْبَرْتَنِي بِهِنَّ عَلِمْتُ أَنَّ الْقَوْمَ رَكِبُوا مِنْ أَمْرِكَ مَا قُضِيَ عَلَيْهِمْ وَأَنْ لَيْسُوا بِمَأْمُونِينَ فِي دُنْيَاهُمْ وَآخِرَتِهِمْ وَإِنْ تَكُنِ الاخْرَى عَلِمْتُ أَنَّكَ وَهُمْ شَرَعٌ سَوَاءٌ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) سَلْنِي عَمَّا بَدَا لَكَ قَالَ أَخْبِرْنِي عَنِ الرَّجُلِ إِذَا نَامَ أَيْنَ تَذْهَبُ رُوحُهُ وَعَنِ الرَّجُلِ كَيْفَ يَذْكُرُ وَيَنْسَى وَعَنِ الرَّجُلِ كَيْفَ يُشْبِهُ وَلَدُهُ الاعْمَامَ وَالاخْوَالَ فَالْتَفَتَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِلَى الْحَسَنِ فَقَالَ يَا أَبَا مُحَمَّدٍ أَجِبْهُ قَالَ فَأَجَابَهُ الْحَسَنُ (عَلَيْهِ السَّلام) فَقَالَ الرَّجُلُ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَلَمْ أَزَلْ أَشْهَدُ بِهَا وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ الله وَلَمْ أَزَلْ أَشْهَدُ بِذَلِكَ وَأَشْهَدُ أَنَّكَ وَصِيُّ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْقَائِمُ بِحُجَّتِهِ وَأَشَارَ إِلَى أَمِيرِ الْمُؤْمِنِينَ وَلَمْ أَزَلْ أَشْهَدُ بِهَا وَأَشْهَدُ أَنَّكَ وَصِيُّهُ وَالْقَائِمُ بِحُجَّتِهِ وَأَشَارَ إِلَى الْحَسَنِ (عَلَيْهِ السَّلام) وَأَشْهَدُ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ وَصِيُّ أَخِيهِ وَالْقَائِمُ بِحُجَّتِهِ بَعْدَهُ وَأَشْهَدُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ الْقَائِمُ بِأَمْرِ الْحُسَيْنِ بَعْدَهُ وَأَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ الْحُسَيْنِ وَأَشْهَدُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ بِأَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدٍ وَأَشْهَدُ عَلَى مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ جَعْفَرِ بْنِ مُحَمَّدٍ وَأَشْهَدُ عَلَى عَلِيِّ بْنِ مُوسَى أَنَّهُ الْقَائِمُ بِأَمْرِ مُوسَى بْنِ جَعْفَرٍ وَأَشْهَدُ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُوسَى وَأَشْهَدُ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ بِأَنَّهُ الْقَائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِيٍّ وَأَشْهَدُ عَلَى الْحَسَنِ بْنِ عَلِيٍّ بِأَنَّهُ الْقَائِمُ بِأَمْرِ عَلِيِّ بْنِ مُحَمَّدٍ وَأَشْهَدُ عَلَى رَجُلٍ مِنْ وُلْدِ الْحَسَنِ لا يُكَنَّى وَلا يُسَمَّى حَتَّى يَظْهَرَ أَمْرُهُ فَيَمْلاهَا عَدْلاً كَمَا مُلِئَتْ جَوْراً وَالسَّلامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَرَحْمَةُ الله وَبَرَكَاتُهُ ثُمَّ قَامَ فَمَضَى فَقَالَ أَمِيرُ الْمُؤْمِنِينَ يَا أَبَا مُحَمَّدٍ اتْبَعْهُ فَانْظُرْ أَيْنَ يَقْصِدُ فَخَرَجَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) فَقَالَ مَا كَانَ إِلا أَنْ وَضَعَ رِجْلَهُ خَارِجاً مِنَ الْمَسْجِدِ فَمَا دَرَيْتُ أَيْنَ أَخَذَ مِنْ أَرْضِ الله فَرَجَعْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَأَعْلَمْتُهُ فَقَالَ يَا أَبَا مُحَمَّدٍ أَ تَعْرِفُهُ قُلْتُ الله وَرَسُولُهُ وَأَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ قَالَ هُوَ الْخَضِرُ (عَلَيْهِ السَّلام )

1. A number of our people has narrated Ahmad ibn Muhammad al-Barqi from abu Hashim Dawud ibn al-Qasim al-Ja‘fari from abu Ja‘far al-Thani who has said the following. “Once Amir al-Mu’minin Ali (a. s.) came with al-Hassan and al-Husayn and he was holding the hand of Salman for support. He entered the sacred Mosque in Makka and sat down. Then a good looking and well dressed man came. He offered the greeting of peace to Amir al-Mu’minin Ali (a. s.) who answered his greetings likewise and he sat down. He then said, “I will ask you three questions. If you would answer them I will acknowledge that the people who have acted against you in the matters of leadership after the Holy Prophet (s. a) they have acted against their own selves. Their actions have taken away peace from them in this world as well in the next life. If it would be otherwise, (you can answer) then you and those people will be the same.” Amir al-Mu’minin Ali (a. s.) said, “Ask whatever you would like.” He said, “Tell about the man who sleeps. Where does his spirit go?” Tell about the man, how he remembers and forgets? Tell me about the man how do his children become similar to the aunts and uncles.?” Amir al-Mu’minin Ali (a. s.) turned to al-Hassan and said, “O abu Muhammad, answer him.” The narrator has said that al-Hassan answered his questions. The man then said, “I testify that there is no lord besides Allah and I continue to testify to this fact. I testify that Muhammad is the Messenger of Allah and I continue to testify to this fact I testify that you are the executor of the will of the Messenger of Allah and that you are the in charge of this task ((Leadership with Divine Authority) with His authorization.” He pointed out to Amir al-Mu’minin (a. s.) with his hand. He then said, “I continue to testify to this fact.” “I testify that you are the executor of his (Amir al-Mu’minin’s (a. s.) will and the in charge of this task ((Leadership with Divine Authority) by His authorization after him (Amir al-Mu’minin (a. s.) “ He pointed out with his hand to al-Hassan (a. s.). Then He then said, “I continue to testify to this fact.” “I testify that al-Husayn ibn Ali (a. s.) will be the executor of the will of his brother and the in charge of this task ((Leadership with Divine Authority) with His authorization after him. “I testify in support of Ali ibn al-Husayn (a. s.) that he will be the in charge of the task of al-Husayn after him. “I testify that Muhammad ibn Ali will be the in charge of the task of Ali ibn al-Husayn (a. s.) after him. “I testify that Ja‘far ibn Muhammad (a. s.) will be the in charge of the task of Muhammad ibn Ali (a. s.). “I testify that Musa will be the in charge of the task of Ja‘far ibn Muhammad after him. “I testify that Ali ibn Musa will be the in charge of the task of Musa ibn Ja‘far (a. s.). “I testify that Muhammad ibn Ali (a. s.) will be the in charge of the task of Ali ibn Musa (a. s.) after him. “I testify that Ali ibn Muhammad will be the in charge of the task of Muhammad ibn Ali (a. s.) after him. “I testify that al-Hassan ibn Ali (a. s.) will be the in charge of the task of Ali ibn Muhammad (a. s.) after him. “I testify in support of a man from the children of al-Hassan who will not be mentioned by his Kunya (father or son of so and so) or his name until he will rise with Divine authority to fill the earth with justice after being filled with injustice. “I offer you my greeting of peace O Amir al-Mu’minin (a. s.) and praay to Allah to grant you blessings and holiness.” He then stood up and left. Amir al-Mu’minin (a. s.) said, “O abu Muhammad follow him and see where went.” Al-Hassan ibn Ali (a. s.) went out to find out (and came back) and said, “As soon as he stepped out of the Mosque I could not figure out in which direction of the earth of Allah ddid he disappear. I returned to Amir al-Mu’minin (a. s.) and informed him.” He said, “O abu Muhammad, do you know him?” I said, Allah, the Messenger of Allah and Amir al-Mu’minin (a. s.) know best.” He said, “He was al-Khidr (a. s.) “

صحيح

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2858

2ـ وَحَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي هَاشِمٍ مِثْلَهُ سَوَاءً قَالَ مُحَمَّدُ بْنُ يَحْيَى فَقُلْتُ لِمُحَمَّدِ بْنِ الْحَسَنِ يَا أَبَا جَعْفَرٍ وَدِدْتُ أَنَّ هَذَا الْخَبَرَ جَاءَ مِنْ غَيْرِ جِهَةِ أَحْمَدَ بْنِ أَبِي عَبْدِ الله قَالَ فَقَالَ لَقَدْ حَدَّثَنِي قَبْلَ الْحَيْرَةِ بِعَشْرِ سِنِينَ.

2. Also Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan al-Saffar from Ahmad ibn abu ‘Abdallah from abu Hashim a similar hadith. Muhammad ibn Yahya has said, “I said to Muhammad ibn al-Hassan, “O abu Ja‘far I wish this would have been narrated through a chain of narrators other then Ahmad ibn ‘Abdallah .” He said, “He Ahmad ibn ‘Abdallah had narrated this to me ten years before the confusion.”

صحيح

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2859

3ـ مُحَمَّدُ بْنُ يَحْيَى وَمُحَمَّدُ بْنُ عَبْدِ الله عَنْ عَبْدِ الله بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَبِي لِجَابِرِ بْنِ عَبْدِ الله الانْصَارِيِّ إِنَّ لِي إِلَيْكَ حَاجَةً فَمَتَى يَخِفُّ عَلَيْكَ أَنْ أَخْلُوَ بِكَ فَأَسْأَلَكَ عَنْهَا فَقَالَ لَهُ جَابِرٌ أَيَّ الاوْقَاتِ أَحْبَبْتَهُ فَخَلا بِهِ فِي بَعْضِ الايَّامِ فَقَالَ لَهُ يَا جَابِرُ أَخْبِرْنِي عَنِ اللَّوْحِ الَّذِي رَأَيْتَهُ فِي يَدِ أُمِّي فَاطِمَةَ (عليها السلام) بِنْتِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَا أَخْبَرَتْكَ بِهِ أُمِّي أَنَّهُ فِي ذَلِكَ اللَّوْحِ مَكْتُوبٌ فَقَالَ جَابِرٌ أَشْهَدُ بِالله أَنِّي دَخَلْتُ عَلَى أُمِّكَ فَاطِمَةَ (عليها السلام) فِي حَيَاةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَهَنَّيْتُهَا بِوِلادَةِ الْحُسَيْنِ وَرَأَيْتُ فِي يَدَيْهَا لَوْحاً أَخْضَرَ ظَنَنْتُ أَنَّهُ مِنْ زُمُرُّدٍ وَرَأَيْتُ فِيهِ كِتَاباً أَبْيَضَ شِبْهَ لَوْنِ الشَّمْسِ فَقُلْتُ لَهَا بِأَبِي وَأُمِّي يَا بِنْتَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا هَذَا اللَّوْحُ فَقَالَتْ هَذَا لَوْحٌ أَهْدَاهُ الله إِلَى رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِيهِ اسْمُ أَبِي وَاسْمُ بَعْلِي وَاسْمُ ابْنَيَّ وَاسْمُ الاوْصِيَاءِ مِنْ وُلْدِي وَأَعْطَانِيهِ أَبِي لِيُبَشِّرَنِي بِذَلِكَ قَالَ جَابِرٌ فَأَعْطَتْنِيهِ أُمُّكَ فَاطِمَةُ (عليها السلام) فَقَرَأْتُهُ وَاسْتَنْسَخْتُهُ فَقَالَ لَهُ أَبِي فَهَلْ لَكَ يَا جَابِرُ أَنْ تَعْرِضَهُ عَلَيَّ قَالَ نَعَمْ فَمَشَى مَعَهُ أَبِي إِلَى مَنْزِلِ جَابِرٍ فَأَخْرَجَ صَحِيفَةً مِنْ رَقٍّ فَقَالَ يَا جَابِرُ انْظُرْ فِي كِتَابِكَ لاقْرَأَ أَنَا عَلَيْكَ فَنَظَرَ جَابِرٌ فِي نُسْخَةٍ فَقَرَأَهُ أَبِي فَمَا خَالَفَ حَرْفٌ حَرْفاً فَقَالَ جَابِرٌ فَأَشْهَدُ بِالله أَنِّي هَكَذَا رَأَيْتُهُ فِي اللَّوْحِ مَكْتُوباً بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ هَذَا كِتَابٌ مِنَ الله الْعَزِيزِ الْحَكِيمِ لِمُحَمَّدٍ نَبِيِّهِ وَنُورِهِ وَسَفِيرِهِ وَحِجَابِهِ وَدَلِيلِهِ نَزَلَ بِهِ الرُّوحُ الامِينُ مِنْ عِنْدِ رَبِّ الْعَالَمِينَ عَظِّمْ يَا مُحَمَّدُ أَسْمَائِي وَاشْكُرْ نَعْمَائِي وَلا تَجْحَدْ آلائِي إِنِّي أَنَا الله لا إِلَهَ إِلا أَنَا قَاصِمُ الْجَبَّارِينَ وَمُدِيلُ الْمَظْلُومِينَ وَدَيَّانُ الدِّينِ إِنِّي أَنَا الله لا إِلَهَ إِلا أَنَا فَمَنْ رَجَا غَيْرَ فَضْلِي أَوْ خَافَ غَيْرَ عَدْلِي عَذَّبْتُهُ عَذَاباً لا أُعَذِّبُهُ أَحَداً مِنَ الْعَالَمِينَ فَإِيَّايَ فَاعْبُدْ وَعَلَيَّ فَتَوَكَّلْ إِنِّي لَمْ أَبْعَثْ نَبِيّاً فَأُكْمِلَتْ أَيَّامُهُ وَانْقَضَتْ مُدَّتُهُ إِلا جَعَلْتُ لَهُ وَصِيّاً وَإِنِّي فَضَّلْتُكَ عَلَى الانْبِيَاءِ وَفَضَّلْتُ وَصِيَّكَ عَلَى الاوْصِيَاءِ وَأَكْرَمْتُكَ بِشِبْلَيْكَ وَسِبْطَيْكَ حَسَنٍ وَحُسَيْنٍ فَجَعَلْتُ حَسَناً مَعْدِنَ عِلْمِي بَعْدَ انْقِضَاءِ مُدَّةِ أَبِيهِ وَجَعَلْتُ حُسَيْناً خَازِنَ وَحْيِي وَأَكْرَمْتُهُ بِالشَّهَادَةِ وَخَتَمْتُ لَهُ بِالسَّعَادَةِ فَهُوَ أَفْضَلُ مَنِ اسْتُشْهِدَ وَأَرْفَعُ الشُّهَدَاءِ دَرَجَةً جَعَلْتُ كَلِمَتِيَ التَّامَّةَ مَعَهُ وَحُجَّتِيَ الْبَالِغَةَ عِنْدَهُ بِعِتْرَتِهِ أُثِيبُ وَأُعَاقِبُ أَوَّلُهُمْ عَلِيٌّ سَيِّدُ الْعَابِدِينَ وَزَيْنُ أَوْلِيَائِيَ الْمَاضِينَ وَابْنُهُ شِبْهُ جَدِّهِ الْمَحْمُودِ مُحَمَّدٌ الْبَاقِرُ عِلْمِي وَالْمَعْدِنُ لِحِكْمَتِي سَيَهْلِكُ الْمُرْتَابُونَ فِي جَعْفَرٍ الرَّادُّ عَلَيْهِ كَالرَّادِّ عَلَيَّ حَقَّ الْقَوْلُ مِنِّي لاكْرِمَنَّ مَثْوَى جَعْفَرٍ وَلاسُرَّنَّهُ فِي أَشْيَاعِهِ وَأَنْصَارِهِ وَأَوْلِيَائِهِ أُتِيحَتْ بَعْدَهُ مُوسَى فِتْنَةٌ عَمْيَاءُ حِنْدِسٌ لانَّ خَيْطَ فَرْضِي لا يَنْقَطِعُ وَحُجَّتِي لا تَخْفَى وَأَنَّ أَوْلِيَائِي يُسْقَوْنَ بِالْكَأْسِ الاوْفَى مَنْ جَحَدَ وَاحِداً مِنْهُمْ فَقَدْ جَحَدَ نِعْمَتِي وَمَنْ غَيَّرَ آيَةً مِنْ كِتَابِي فَقَدِ افْتَرَى عَلَيَّ وَيْلٌ لِلْمُفْتَرِينَ الْجَاحِدِينَ عِنْدَ انْقِضَاءِ مُدَّةِ مُوسَى عَبْدِي وَحَبِيبِي وَخِيَرَتِي فِي عَلِيٍّ وَلِيِّي وَنَاصِرِي وَمَنْ أَضَعُ عَلَيْهِ أَعْبَاءَ النُّبُوَّةِ وَأَمْتَحِنُهُ بِالاضْطِلاعِ بِهَا يَقْتُلُهُ عِفْرِيتٌ مُسْتَكْبِرٌ يُدْفَنُ فِي الْمَدِينَةِ الَّتِي بَنَاهَا الْعَبْدُ الصَّالِحُ إِلَى جَنْبِ شَرِّ خَلْقِي حَقَّ الْقَوْلُ مِنِّي لاسُرَّنَّهُ بِمُحَمَّدٍ ابْنِهِ وَخَلِيفَتِهِ مِنْ بَعْدِهِ وَوَارِثِ عِلْمِهِ فَهُوَ مَعْدِنُ عِلْمِي وَمَوْضِعُ سِرِّي وَحُجَّتِي عَلَى خَلْقِي لا يُؤْمِنُ عَبْدٌ بِهِ إِلا جَعَلْتُ الْجَنَّةَ مَثْوَاهُ وَشَفَّعْتُهُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ كُلُّهُمْ قَدِ اسْتَوْجَبُوا النَّارَ وَأَخْتِمُ بِالسَّعَادَةِ لابْنِهِ عَلِيٍّ وَلِيِّي وَنَاصِرِي وَالشَّاهِدِ فِي خَلْقِي وَأَمِينِي عَلَى وَحْيِي أُخْرِجُ مِنْهُ الدَّاعِيَ إِلَى سَبِيلِي وَالْخَازِنَ لِعِلْمِيَ الْحَسَنَ وَأُكْمِلُ ذَلِكَ بِابْنِهِ م‏ح‏م‏د رَحْمَةً لِلْعَالَمِينَ عَلَيْهِ كَمَالُ مُوسَى وَبَهَاءُ عِيسَى وَصَبْرُ أَيُّوبَ فَيُذَلُّ أَوْلِيَائِي فِي زَمَانِهِ وَتُتَهَادَى رُءُوسُهُمْ كَمَا تُتَهَادَى رُءُوسُ التُّرْكِ وَالدَّيْلَمِ فَيُقْتَلُونَ وَيُحْرَقُونَ وَيَكُونُونَ خَائِفِينَ مَرْعُوبِينَ وَجِلِينَ تُصْبَغُ الارْضُ بِدِمَائِهِمْ وَيَفْشُو الْوَيْلُ وَالرَّنَّةُ فِي نِسَائِهِمْ أُولَئِكَ أَوْلِيَائِي حَقّاً بِهِمْ أَدْفَعُ كُلَّ فِتْنَةٍ عَمْيَاءَ حِنْدِسٍ وَبِهِمْ أَكْشِفُ الزَّلازِلَ وَأَدْفَعُ الاصَارَ وَالاغْلالَ أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ قَالَ عَبْدُ الرَّحْمَنِ بْنُ سَالِمٍ قَالَ أَبُو بَصِيرٍ لَوْ لَمْ تَسْمَعْ فِي دَهْرِكَ إِلا هَذَا الْحَدِيثَ لَكَفَاكَ فَصُنْهُ إِلا عَنْ أَهْلِهِ.

3. Muhammad ibn Yahya and Muhammad ibn ‘Abdallah have narrated from ‘Abdallah ibn Ja‘far from al-Hassan ibn Zarif and Ali ibn Muhammad from Salih ibn abu Hammad from Bakr ibn Salih from ‘Abd al-Rahman ibn Salim from abu Basir from abu ‘Abdallah (a. s.) who has said the following “Once my father said to Jabir ibn ‘Abdallah al-Ansari, ‘I need your help in certain issue. When do you think it will be convenient for you we meet privately and I will ask you about it.?” He said, “Whenever you would like will be all right for me.” One day when they met each other he said, “O Jabir, tell me about the tablet that you saw in the hand of my great-grandmother, Fatima (a. s.), daughter of the Messenger of Allah. Tell me of what she said toyou about the tablet and the writing on it?” Jabir then said, “I ask Allah to testify (to the truth of what I experienced that day). Once I went to see your great grandmother Fatime (a. s.) in the life time of the Messenger of Allah. I congratulated for the birth of al-Husayn (a. s.). I saw in her hand a green tablet that I think was made of Emerald (precious gems). I saw on it a white writing that was shining like the color of sun. I then said to her, “May Allah take my soul and the souls of my parents in service for your cause, O daughter of the Messenger of Allah, what is this tablet?” She said, “This is a tablet that Allah has given as a gift to His Messenger. In it there is the name of my father, the name of my husband, the names of my two sons and the names of the executors of the wills of my (special) descendants. My father gave it to me as a gift and glad news.” Jabir then said, “Your great grandmother (a. s.) then gave the tablet to me. I read it and made a copy of it.” My father then said, “O Jabir can you show that copy (that made from the tablet) to me?” He said, “Yes, I can show it to you.” My father went with him to his house and he brought to light a tablet of parchment. He then said, “O Jabir, look carefully at your writing to see how read it for you.” Jabir then kept looking at his handwriting while my father read and his reading was exactly letter by letter the same as what Jabir had in his copy. Jabir theen said, “I ask Allah to testify to the truth of my words that this is what I saw was written on the tablet.” In the name of Allah, the Beneficent, the merciful This a document from Allah, the Most Majestic, the Most Wise, for Muhammad, His Prophet (s. a), His light, His embassador, His barrier and His guide (for people). Jibril, the trusted spirit has brought from the Lord of the worlds. “O Muhammad acknowledge the greatness of My names and pay thanks for My bounties. Do not hide My favors. I am the Allah and there is no lord besides Me. I break down the transgressors and grant wealth to the oppressed. I am the One Who has established the religion. I am Allah. There is no lord besides I. Whoever would expect to receive any distinction from someone other than Me or have fear of the justice of someone other Me I will cause him to suffer a torment the like of which I would cause no one else of the creatures of the world to suffer. I must be worshipped and in Me you must trust. I have not sent any prophet without, up on the completion of his days, appointing the executor of his will. I have given preference to you over the prophets and I have given preference to the executor of your will over the executors of the wills of the other prophets. I have granted you honor through your two brave grandsons, al-Hassan and al-Husayn. I have made al-Hassan to be the treasure of my knowledge after the completion of the time of his father. I have made al-Husayn to be the keeper of My revelation. I have granted him nobility through martyrdom and made his end triumphant. He will be the best of the martyrs and of the highest degree in the rank of the martyrs. I have kept My perfect word with him and My extremely clear authority and proof available for him. Through his descendant I will give good rewards or cause people to suffer torments. The first of them will Ali ibn al-Husayn, master of the worshippers, and the beauty of My friends of the past then his son who will be very similar to his grand father, the praised one, Muhammad al-Baqir, the one who will be very deeply founded in My knowledge and the source of wisdom from Me. Those who will have doubts about Ja‘far will soon be destroyed. Whoever would reject him would be like one who would reject Me. The true words have already come from Me that I will dignify the position of Ja‘far and will grant him joy and happiness for his followers, supporters and friends. After him Musa will live at the time of a blind, confusing and dark mischief. (He will live among the people) because the system of obedience to Me does not break down and my authority (proof of My existence) does not remain obscure. The thirst (for knowledge and guidance) of my friends will be quenched with sufficient measure. Whoever would reject any of them he has rejected my favors. Whoever would change my signs and verses of my book he has excused with lies. Woe is to those who would fabricate lies and reject (the truth) after the completion of the time of Musa, My servant, My beloved, My chosen one about Ali (al-Rida ). (Ali al-Rida) who is My wali (the one who possesses Divine Authority) My supporter, the one on whom I will place the task of prophet-hood and examine how he would deal with it. An arrogant devil will murder him. He will be buried in the city build by the virtuous servant (of Allah) next to the worst of My creature. The words of truth have already been established that I will grant him joy and happiness with the birth of his son, Muhammad, his successor and the heir of his knowledge. He is the the mine of My knowledge, the right place for My secrets and My authority over My creature. Whoever would believe in him I will make paradise his dwelling and will grant him the ability to intercede for seventy people from his family of whom everyone would have become subject to Hellfire. I will make the end for his son, Ali, to arrive at salvation. Ali, is My wali (the one who possesses Divine Authority), My supporter, the testimony in My creatures and My trustee in My revelation. From him I will make to come out a preacher to My way and a treasure of My Knowledge, al-Hassan. I will complete it with his son (M. H. M. D.) a blessing for the worlds. In him will be found the perfection of Musa (Moses) the beauty of Jesus and the patience of Ayyub. My friends in his time will become weak. Their heads will be sent as gifts like the heads of the Turks and Daylam. They will be murdered and burned. They will live in fear, frightened and fearful. The earth will be stained with their blood and wailing and lamentations will become wide spread in their women. These will possess My authority and through them I will remove the blind and dark mischief. Through them I will remove uncertainties, sufferings and shackles. These are the ones upon whom the blessings and forgiveness of their Lord descend and they are the ones who provide guidance. ‘Abd al-Rahman ibn Salim has said that abu Basir said, “Even if you would hear no other Hadith expect this it will be enough for you. Protect it against everyone except the deserving people.”

ضعيف

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2860

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ هِلالٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ عَبْدَ الله بْنَ جَعْفَرٍ الطَّيَّارِ يَقُولُ كُنَّا عِنْدَ مُعَاوِيَةَ أَنَا وَالْحَسَنُ وَالْحُسَيْنُ وَعَبْدُ الله بْنُ عَبَّاسٍ وَعُمَرُ ابْنُ أُمِّ سَلَمَةَ وَأُسَامَةُ بْنُ زَيْدٍ فَجَرَى بَيْنِي وَبَيْنَ مُعَاوِيَةَ كَلامٌ فَقُلْتُ لِمُعَاوِيَةَ سَمِعْتُ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ثُمَّ أَخِي عَلِيُّ بْنُ أَبِي طَالِبٍ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ فَإِذَا اسْتُشْهِدَ عَلِيٌّ فَالْحَسَنُ بْنُ عَلِيٍّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ثُمَّ ابْنِيَ الْحُسَيْنُ مِنْ بَعْدِهِ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ فَإِذَا اسْتُشْهِدَ فَابْنُهُ عَلِيُّ بْنُ الْحُسَيْنِ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَسَتُدْرِكُهُ يَا عَلِيُّ ثُمَّ ابْنُهُ مُحَمَّدُ بْنُ عَلِيٍّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَسَتُدْرِكُهُ يَا حُسَيْنُ ثُمَّ يُكَمِّلُهُ اثْنَيْ عَشَرَ إِمَاماً تِسْعَةً مِنْ وُلْدِ الْحُسَيْنِ قَالَ عَبْدُ الله بْنُ جَعْفَرٍ وَاسْتَشْهَدْتُ الْحَسَنَ وَالْحُسَيْنَ وَعَبْدَ الله بْنَ عَبَّاسٍ وَعُمَرَ ابْنَ أُمِّ سَلَمَةَ وَأُسَامَةَ بْنَ زَيْدٍ فَشَهِدُوا لِي عِنْدَ مُعَاوِيَةَ قَالَ سُلَيْمٌ وَقَدْ سَمِعْتُ ذَلِكَ مِنْ سَلْمَانَ وَأَبِي ذَرٍّ وَالْمِقْدَادِ وَذَكَرُوا أَنَّهُمْ سَمِعُوا ذَلِكَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays and Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhayna and Ali ibn Muhammad from Ahmad ibn Hilal from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhayna from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following. “ I heard ‘Abdallah ibn Ja‘far al-Tayyar say, ‘we were in the court of Mu‘awiya I al-Hassan, al-Husayn, ‘Abdallah ibn ‘Abbass, ‘Umar ibn ’Umm Salama and ’Usama ibn Zayd. A conversation started between me and Mu‘awiya, and I said to Mu‘awiya’, ’I heard the Messenger of Allah say, ‘I have more authority over the believers’ souls than they themselves do. Then my brother Ali ibn abu Talib (a. s.) will have more authority over the believers’ souls than they themselves will have. When Ali (a. s.), will become a martyr al-Hassan ibn Ali will have more authority over the believers’ souls than they themselves will have. Thereafter my son al-Husayn after him (al-Hassan) will have more authority over the believers’ souls than they themselves will have. When he will become a martyr, his son Ali ibn al-Husayn after him (al-Husayn) will have more authority over the believers’ souls than they themselves will have. O Ali, you will see him. Thereafter his son Muhammad ibn Ali will have more authority over the believers’ souls than they themselves will have. O al-Husayn, you will see him. Then the twelve will complete the number of Imams. Nine will be of the descendants of al-Husayn.” ‘Abdallah ibn Ja‘far said, “I asked al-Hassan, al-Husayn, ‘Abdallah, ibn ‘Abbass, Umar ibn ’Umm Salama and ’Usama ibn Zayd to bear witness. They all bore witness for me before Mu‘awiya.” Sulaym ibn Qays has said, “I heard such Hadith from Salman, abu Dharr and al- Miqdad who said that they heard such Hadith from the Messenger of Allah.”

مختلف في ه

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2861

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنْ حَنَانِ بْنِ السَّرَّاجِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْكِسَائِيِّ عَنْ أَبِي الطُّفَيْلِ قَالَ شَهِدْتُ جِنَازَةَ أَبِي بَكْرٍ يَوْمَ مَاتَ وَشَهِدْتُ عُمَرَ حِينَ بُويِعَ وَعلي (عَلَيْهِ السَّلام) جَالِسٌ نَاحِيَةً فَأَقْبَلَ غُلامٌ يَهُودِيٌّ جَمِيلُ الْوَجْهِ بَهِيٌّ عَلَيْهِ ثِيَابُ حِسَانٌ وَهُوَ مِنْ وُلْدِ هَارُونَ حَتَّى قَامَ عَلَى رَأْسِ عُمَرَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْتَ أَعْلَمُ هَذِهِ الامَّةِ بِكِتَابِهِمْ وَأَمْرِ نَبِيِّهِمْ قَالَ فَطَأْطَأَ عُمَرُ رَأْسَهُ فَقَالَ إِيَّاكَ أَعْنِي وَأَعَادَ عَلَيْهِ الْقَوْلَ فَقَالَ لَهُ عُمَرُ لِمَ ذَاكَ قَالَ إِنِّي جِئْتُكَ مُرْتَاداً لِنَفْسِي شَاكّاً فِي دِينِي فَقَالَ دُونَكَ هَذَا الشَّابَّ قَالَ وَمَنْ هَذَا الشَّابُّ قَالَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ابْنُ عَمِّ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهَذَا أَبُو الْحَسَنِ وَالْحُسَيْنِ ابْنَيْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهَذَا زَوْجُ فَاطِمَةَ بِنْتِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَقْبَلَ الْيَهُودِيُّ عَلَى علي (عَلَيْهِ السَّلام) فَقَالَ أَ كَذَاكَ أَنْتَ قَالَ نَعَمْ قَالَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ ثَلاثٍ وَثَلاثٍ وَوَاحِدَةٍ قَالَ فَتَبَسَّمَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مِنْ غَيْرِ تَبَسُّمٍ وَقَالَ يَا هَارُونِيُّ مَا مَنَعَكَ أَنْ تَقُولَ سَبْعاً قَالَ أَسْأَلُكَ عَنْ ثَلاثٍ فَإِنْ أَجَبْتَنِي سَأَلْتُ عَمَّا بَعْدَهُنَّ وَإِنْ لَمْ تَعْلَمْهُنَّ عَلِمْتُ أَنَّهُ لَيْسَ فِيكُمْ عَالِمٌ قَالَ علي (عَلَيْهِ السَّلام) فَإِنِّي أَسْأَلُكَ بِالالَهِ الَّذِي تَعْبُدُهُ لَئِنْ أَنَا أَجَبْتُكَ فِي كُلِّ مَا تُرِيدُ لَتَدَعَنَّ دِينَكَ وَلَتَدْخُلَنَّ فِي دِينِي قَالَ مَا جِئْتُ إِلا لِذَاكَ قَالَ فَسَلْ قَالَ أَخْبِرْنِي عَنْ أَوَّلِ قَطْرَةِ دَمٍ قَطَرَتْ عَلَى وَجْهِ الارْضِ أَيُّ قَطْرَةٍ هِيَ وَأَوَّلِ عَيْنٍ فَاضَتْ عَلَى وَجْهِ الارْضِ أَيُّ عَيْنٍ هِيَ وَأَوَّلِ شَيْ‏ءٍ اهْتَزَّ عَلَى وَجْهِ الارْضِ أَيُّ شَيْ‏ءٍ هُوَ فَأَجَابَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ لَهُ أَخْبِرْنِي عَنِ الثَّلاثِ الاخَرِ أَخْبِرْنِي عَنْ مُحَمَّدٍ كَمْ لَهُ مِنْ إِمَامٍ عَدْلٍ وَفِي أَيِّ جَنَّةٍ يَكُونُ وَمَنْ سَاكَنَهُ مَعَهُ فِي جَنَّتِهِ فَقَالَ يَا هَارُونِيُّ إِنَّ لِمُحَمَّدٍ اثْنَيْ عَشَرَ إِمَامَ عَدْلٍ لا يَضُرُّهُمْ خِذْلانُ مَنْ خَذَلَهُمْ وَلا يَسْتَوْحِشُونَ بِخِلافِ مَنْ خَالَفَهُمْ وَإِنَّهُمْ فِي الدِّينِ أَرْسَبُ مِنَ الْجِبَالِ الرَّوَاسِي فِي الارْضِ وَمَسْكَنُ مُحَمَّدٍ فِي جَنَّتِهِ مَعَهُ أُولَئِكَ الاثْنَيْ عَشَرَ الامَامَ الْعَدْلَ فَقَالَ صَدَقْتَ وَالله الَّذِي لا إِلَهَ إِلا هُوَ إِنِّي لاجِدُهَا فِي كُتُبِ أَبِي هَارُونَ كَتَبَهُ بِيَدِهِ وَأَمْلاهُ مُوسَى عَمِّي (عَلَيْهِ السَّلام) قَالَ فَأَخْبِرْنِي عَنِ الْوَاحِدَةِ أَخْبِرْنِي عَنْ وَصِيِّ مُحَمَّدٍ كَمْ يَعِيشُ مِنْ بَعْدِهِ وَهَلْ يَمُوتُ أَوْ يُقْتَلُ قَالَ يَا هَارُونِيُّ يَعِيشُ بَعْدَهُ ثَلاثِينَ سَنَةً لا يَزِيدُ يَوْماً وَلا يَنْقُصُ يَوْماً ثُمَّ يُضْرَبُ ضَرْبَةً هَاهُنَا يَعْنِي عَلَى قَرْنِهِ فَتُخْضَبُ هَذِهِ مِنْ هَذَا قَالَ فَصَاحَ الْهَارُونِيُّ وَقَطَعَ كُسْتِيجَهُ وَهُوَ يَقُولُ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّكَ وَصِيُّهُ يَنْبَغِي أَنْ تَفُوقَ وَلا تُفَاقَ وَأَنْ تُعَظَّمَ وَلا تُسْتَضْعَفَ قَالَ ثُمَّ مَضَى بِهِ علي (عَلَيْهِ السَّلام) إِلَى مَنْزِلِهِ فَعَلَّمَهُ مَعَالِمَ الدِّينِ.

5. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid his father from ‘Abdallah ibn al-Qasim from Hanan ibn al-Sarraj from Dawud ibn Sulayman al-Kisa‘i from abu al-Tufayl who has said the following. “I was present in the funeral procession of abu Bakr the day it took place. I was also present when ‘Umar took oath of allegiance and Ali (a. s.) was sitting on the side. A young, good looking, well dressed Jewish boy came. He was a descendant of Harun and he stood (on a place that was) above ’Umar and asked, “O Amir al-Mu’minin, are you the most knowledgeable person in this nation in their book and the commands of their prophet?” The narrator has said that ’Umar kept his head down. He then said, “I meant you.” He repeated his words. ’Umar said, “Why is that?” He said, “I have doubts about my relgion and I have come to you for guidance.” He (‘Umar said, “Go to this young man.” He said, “Who is this young man?” He said, “He is Ali ibn abu Talib (a. s.), the cousin of the Messenger of Allah and he is the father of al-Hassan and al-Husayn the grandsons of the Messenger of Allah and he is the husband of Fatima daughter of the Messenger of Allah.” The young Jewish man then went to Ali (a. s.) and said, “Are you such a person?” He said, “Yes, I am such a person.” He said, “I want to ask you about three and three and one.” The narrator has said that Amir al-Mu’minin Ali (a. s.) then smiled a different smile and said, “O Haruni, what prevents you from saying ‘seven’?” He said, “I ask about three. If you answered me then I will ask you about the rest. If you could not answer then will assume that there is no scholars among you.” Ali (a. s.) said, “I swear you to the Lord in whom you believe, if will answer whatever you will ask, will then leave your religion and accept our religion?” He said, “I have come for no other reason but that.” Ali (a. s.) said, “Ask your questions.” He said, “Tell me about the first drop of blood that was spilled on earth what drop was that? Tell me about the first fountain that gushed out of earth which one was it?” Amir al-Mu’minin Ali (a. s.) answered him. He then said, “Tell me about the other three. Tell me about Muhammad. How many Imams who possess the quality of justice will be there as his successors? In which paradise he will be? Who will be with him in paradise?” He said, “O Haruni, there will twelve just Imams as successors of Muhammad. No one’s betrayal will harm them and they will not feel frightened because of people’s opposition to them. In the matters of religion they will be stronger than the firm mountains on earth. In Paradise Muhammad will dwell with the twelve Imams who possess the noble quality of justice.” He then said, “You have spoken the truth by Allah, besides whom there is no lord. I find them in the book of my father Harun. He has written it in his own hand writing. My uncle Moses had dictated to him.” He then said, “Tell me about the ‘one’. Tell me about the executor of the will of Muhammad. For how long he will live after him? Will he die or will he be killed?” He Ali (a. s.), “O Haruni, he will live after him thirty years, not one day less and not one day more. Then he will be hit with an strike here –meaning over his head- and then this will be stained with this.” The Jewish man screamed loudly and broke his Kustija (a Jewish religious object) and he would say, “I testify that there is no lord besides Allah Who is One and has no partner and I testify the Muhammad is His servant and His Messenger and that you are the executor of his will. You must be above all and no one must be above you. Your greatness must be acknowledged and you must not be weakened.” The narrator has said that Ali (a. s.) then took him to his house and taught him the Divine guidance.”

ضعيف

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2862

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي سَعِيدٍ الْعُصْفُورِيِّ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) يَقُولُ إِنَّ الله خَلَقَ مُحَمَّداً وَعَلِيّاً وَأَحَدَ عَشَرَ مِنْ وُلْدِهِ مِنْ نُورِ عَظَمَتِهِ فَأَقَامَهُمْ أَشْبَاحاً فِي ضِيَاءِ نُورِهِ يَعْبُدُونَهُ قَبْلَ خَلْقِ الْخَلْقِ يُسَبِّحُونَ الله وَيُقَدِّسُونَهُ وَهُمُ الائِمَّةُ مِنْ وُلْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

6. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn al-Husayn from abu Sa‘id al-‘Usfuriy from ‘Amru ibn Thabit from Abu Hamza who has said the following. “I heard Ali ibn al-Husayn say, ‘Allah created Muhammad , Ali and the eleven Imams from his descendants out of the light of His greatness. He then placed them as figures in the brightness of His light where they worshipped Him before the creation of the creatures. They would speak of the Glory of Allah and of His Holiness. They are the Imams from descendants of the Messenger of Allah.”

مجهول

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2863

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الْخَشَّابِ عَنِ ابْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ الاثْنَا عَشَرَ الامَامَ مِنْ آلِ مُحَمَّدٍ (عَلَيْهم السَّلام) كُلُّهُمْ مُحَدَّثٌ مِنْ وُلْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنْ وُلْدِ عَلِيٍّ وَرَسُولُ الله وَعلي (عَلَيْهِ السَّلام) هُمَا الْوَالِدَانِ فَقَالَ عَلِيُّ بْنُ رَاشِدٍ كَانَ أَخَا عَلِيِّ بْنِ الْحُسَيْنِ لامِّهِ وَأَنْكَرَ ذَلِكَ فَصَرَّرَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَقَالَ أَمَا إِنَّ ابْنَ أُمِّكَ كَانَ أَحَدَهُمْ.

7. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad al-Khashshab from ibn Sama‘a from Ali ibn al-Hassan ibn Ribat from ibn ’Udhayna from Zurara that he heard Abu Ja'far (al-Baqir) (as) say: "The twelve Imams all from the family of Muhammad (sw). They are all muhadiths from the descendants of the Rasulullah and the descendants of Ali (as). Rasulullah and Ali are their ancestors.” So he (Zurarah) said, "Ali bin Rashid was the brother of Ali bin al-Husayn (as) from his mother's side, but he (i. e. a man named Abdullah Ibn Zayd) denied this." So Abu Ja'far (as) became angry and said, "Verily, the son of your mother was one of them."

مجهول

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2864

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ الله وَمُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ عَنْ أَبِي يَحْيَى الْمَدَائِنِيِّ عَنْ أَبِي هَارُونَ الْعَبْدِيِّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ كُنْتُ حَاضِراً لَمَّا هَلَكَ أَبُو بَكْرٍ وَاسْتَخْلَفَ عُمَرَ أَقْبَلَ يَهُودِيٌّ مِنْ عُظَمَاءِ يَهُودِ يَثْرِبَ وَتَزْعُمُ يَهُودُ الْمَدِينَةِ أَنَّهُ أَعْلَمُ أَهْلِ زَمَانِهِ حَتَّى رُفِعَ إِلَى عُمَرَ فَقَالَ لَهُ يَا عُمَرُ إِنِّي جِئْتُكَ أُرِيدُ الاسْلامَ فَإِنْ أَخْبَرْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ فَأَنْتَ أَعْلَمُ أَصْحَابِ مُحَمَّدٍ بِالْكِتَابِ وَالسُّنَّةِ وَجَمِيعِ مَا أُرِيدُ أَنْ أَسْأَلَ عَنْهُ قَالَ فَقَالَ لَهُ عُمَرُ إِنِّي لَسْتُ هُنَاكَ لَكِنِّي أُرْشِدُكَ إِلَى مَنْ هُوَ أَعْلَمُ أُمَّتِنَا بِالْكِتَابِ وَالسُّنَّةِ وَجَمِيعِ مَا قَدْ تَسْأَلُ عَنْهُ وَهُوَ ذَاكَ فَأَوْمَأَ إِلَى علي (عَلَيْهِ السَّلام) فَقَالَ لَهُ الْيَهُودِيُّ يَا عُمَرُ إِنْ كَانَ هَذَا كَمَا تَقُولُ فَمَا لَكَ وَلِبَيْعَةِ النَّاسِ وَإِنَّمَا ذَاكَ أَعْلَمُكُمْ فَزَبَرَهُ عُمَرُ ثُمَّ إِنَّ الْيَهُودِيَّ قَامَ إِلَى علي (عَلَيْهِ السَّلام) فَقَالَ لَهُ أَنْتَ كَمَا ذَكَرَ عُمَرُ فَقَالَ وَمَا قَالَ عُمَرُ فَأَخْبَرَهُ قَالَ فَإِنْ كُنْتَ كَمَا قَالَ سَأَلْتُكَ عَنْ أَشْيَاءَ أُرِيدُ أَنْ أَعْلَمَ هَلْ يَعْلَمُهُ أَحَدٌ مِنْكُمْ فَأَعْلَمَ أَنَّكُمْ فِي دَعْوَاكُمْ خَيْرُ الامَمِ وَأَعْلَمُهَا صَادِقِينَ وَمَعَ ذَلِكَ أَدْخُلُ فِي دِينِكُمُ الاسْلامِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) نَعَمْ أَنَا كَمَا ذَكَرَ لَكَ عُمَرُ سَلْ عَمَّا بَدَا لَكَ أُخْبِرْكَ بِهِ إِنْ شَاءَ الله قَالَ أَخْبِرْنِي عَنْ ثَلاثٍ وَثَلاثٍ وَوَاحِدَةٍ فَقَالَ لَهُ علي (عَلَيْهِ السَّلام) يَا يَهُودِيُّ وَلِمَ لَمْ تَقُلْ أَخْبِرْنِي عَنْ سَبْعٍ فَقَالَ لَهُ الْيَهُودِيُّ إِنَّكَ إِنْ أَخْبَرْتَنِي بِالثَّلاثِ سَأَلْتُكَ عَنِ الْبَقِيَّةِ وَإِلا كَفَفْتُ فَإِنْ أَنْتَ أَجَبْتَنِي فِي هَذِهِ السَّبْعِ فَأَنْتَ أَعْلَمُ أَهْلِ الارْضِ وَأَفْضَلُهُمْ وَأَوْلَى النَّاسِ بِالنَّاسِ فَقَالَ لَهُ سَلْ عَمَّا بَدَا لَكَ يَا يَهُودِيُّ قَالَ أَخْبِرْنِي عَنْ أَوَّلِ حَجَرٍ وُضِعَ عَلَى وَجْهِ الارْضِ وَأَوَّلِ شَجَرَةٍ غُرِسَتْ عَلَى وَجْهِ الارْضِ وَأَوَّلِ عَيْنٍ نَبَعَتْ عَلَى وَجْهِ الارْضِ فَأَخْبَرَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ثُمَّ قَالَ لَهُ الْيَهُودِيُّ أَخْبِرْنِي عَنْ هَذِهِ الامَّةِ كَمْ لَهَا مِنْ إِمَامٍ هُدًى وَأَخْبِرْنِي عَنْ نَبِيِّكُمْ مُحَمَّدٍ أَيْنَ مَنْزِلُهُ فِي الْجَنَّةِ وَأَخْبِرْنِي مَنْ مَعَهُ فِي الْجَنَّةِ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ لِهَذِهِ الامَّةِ اثْنَيْ عَشَرَ إِمَاماً هُدًى مِنْ ذُرِّيَّةِ نَبِيِّهَا وَهُمْ مِنِّي وَأَمَّا مَنْزِلُ نَبِيِّنَا فِي الْجَنَّةِ فَفِي أَفْضَلِهَا وَأَشْرَفِهَا جَنَّةِ عَدْنٍ وَأَمَّا مَنْ مَعَهُ فِي مَنْزِلِهِ فِيهَا فَهَؤُلاءِ الاثْنَا عَشَرَ مِنْ ذُرِّيَّتِهِ وَأُمُّهُمْ وَجَدَّتُهُمْ وَأُمُّ أُمِّهِمْ وَذَرَارِيُّهُمْ لا يَشْرَكُهُمْ فِيهَا أَحَدٌ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Mas‘ada ibn Ziyad from abu ‘Abdallah and Muhammad ibn al-Husayn from Ibrahim from ibn abu Yahya al-Madyani from abu Harun al-‘Abdi from abu Sa‘id al-Khudriy who has said the following. “I was (in the city of al-Madina) when abu Bakr was no more and he appointed ‘Umar as his successor. Once one of the great Jewish men of Yathrib came to ‘Umar. The Jewish people of the city of al-Madina thought that he (‘Umar) was the most knowledgeable person of his time. He came to ‘Umar and said, “O ‘Umar, I have come to accept Islam if you would answer what I will ask. Are you the most knowledgeable person among the companions of Muhammad in the matters of the book, the Sunnah (his traditions) and all that I like to ask from you.” The narrator has said that ‘Umar than said to him, “I am not the one you are looking for. However, I can guide you to the one who is the most knowledgeable person in our nation in the matters of the book, the Sunnah (traditions of the Holy Prophet (s. a.) and all that you like to ask.” He pointed out to Ali (a. s.). the Jewish man then said, “If what you say is true then why have you taken the oath of allegiance from people? The most knowledge among you is that man.” ‘Umar then treated him harshly. The Jewish man went to Ali (a. s.) and said, “Are you as such as ‘Umar has said?” He (Ali (a. s.) then asked, “What has ‘Umar said?” He then informed him of what ‘Umar had said. The Jewish man said, “If are as has said you are, I like to ask you certain questions toknow if anyone of you knows the answer so I would know that your claim is true that you are the best, the best and the truth among the nations. In such case I will accept your religion, Islam.” Amir al-Mu’minin (a. s.) said, “Yes, I am as ‘Umar has I am. Ask whatever you would like to ask. I will give the answer by the will of Allah.” He said, “Tell me about three and three and one.” Ali (a. s.) said, “O Jewish man, why do not say, “Tell me about seven?” The Jewish man then said, “If you would tell me the answer to the three then I will ask you other questions, otherwise, I will abstain. If you would provide me the answer to these seven you then you are the most knowledgeable person on earth, the best of them and have more authority over the people than they themselves do” he then said, “Ask your questions O Jewish man.” . He said, “Tell me about the first stone that was placed on the face of earth, the first tree that was planted on earth and the first water fountain that gushed out of earth.” Amir al-Mu’minin (a. s.) answered his questions. The Jewish man then said to him, “Tell me how many Imams (Leaders with Divine Authority) will this nation have? Tell me about your Prophet as to where will be his place in paradise and who will be with him therein?” Amir al-Mu’minin (a. s.) said, “This nation will have twelve Imams ((Leaders with Divine Authority). All of them will be from the descendants of the the Holy Prophet (s. a.) of this nation. They will be from my descendants. The place of out the Holy Prophet (s. a.) in paradise will be the best and holiest of them in Eden. Those who will be with him therein in his dwelling will be these twelve people from his descendants. Their mother and grand mother and the mother of their mother and their descendants will live with them therein. No one else will live therein as their partner.”

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2865

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) عَنْ جَابِرِ بْنِ عَبْدِ الله الانْصَارِيِّ قَالَ دَخَلْتُ عَلَى فَاطِمَةَ (عليها السلام) وَبَيْنَ يَدَيْهَا لَوْحٌ فِيهِ أَسْمَاءُ الاوْصِيَاءِ مِنْ وُلْدِهَا فَعَدَدْتُ اثْنَيْ عَشَرَ آخِرُهُمُ الْقَائِمُ (عجل الله تعالى فرجه الشريف) ثَلاثَةٌ مِنْهُمْ مُحَمَّدٌ وَثَلاثَةٌ مِنْهُمْ عَلِيٌّ.

9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Mahbub from Abu al-Jarud from Abu Ja‘far from Jabir b. ‘Abdallah al-Ansari who has said the following: “Once I went to see Fatima (a. s.) (daughter of the Holy Prophet (saww) and I saw with her a tablet in which the names of the executors of the wills of (Leaders with Divine Authority) from her descendants were written. I then counted them to twelve. The last one’s name was al-Qa’im (the one who will rise with Divine authority). The names of three of them was Muhammad and the names of another three was Ali.”

ضعيف

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2866

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الله أَرْسَلَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى الْجِنِّ وَالانْسِ وَجَعَلَ مِنْ بَعْدِهِ اثْنَيْ عَشَرَ وَصِيّاً مِنْهُمْ مَنْ سَبَقَ وَمِنْهُمْ مَنْ بَقِيَ وَكُلُّ وَصِيٍّ جَرَتْ بِهِ سُنَّةٌ وَالاوْصِيَاءُ الَّذِينَ مِنْ بَعْدِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى سُنَّةِ أَوْصِيَاءِ عِيسَى وَكَانُوا اثْنَيْ عَشَرَ وَكَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَى سُنَّةِ الْمَسِيحِ.

10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn al-Fadl from abu Hamza from abu Ja‘far (a. s.) who has said the following “Allah sent Muhammad (s. a.) to all Jinn and manand appointed twelve executors of the will Of these people are those who have left this world and there are those who will have to complete their task. All the executors of the wills (of the prophets) experience certain traditions, Sunnah. The executors of the will after Muhammad (s. a.) experienced the traditions, Sunnah of the executor of the will of Jesus who were twelve in number. Amir al-Mu’minin (a. s.) experienced the tradition of Jesus.”

مجهول

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2867

11ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَمُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ لابْنِ عَبَّاسٍ إِنَّ لَيْلَةَ الْقَدْرِ فِي كُلِّ سَنَةٍ وَإِنَّهُ يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ أَمْرُ السَّنَةِ وَلِذَلِكَ الامْرِ وُلاةٌ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ ابْنُ عَبَّاسٍ مَنْ هُمْ قَالَ أَنَا وَأَحَدَ عَشَرَ مِنْ صُلْبِي أَئِمَّةٌ مُحَدَّثُونَ.

11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and mdd ibn abu ‘Abdallah and Muhammad ibn al-Husayn from Sahl ibn Ziyad all from al-Hassan ibn al-‘Abbass ibn al-Jarish from abu Ja‘far al-Thani (a. s.) who has said the following. “Amir al-Mu’minin Ali (a. s.) said to ibn ‘Abbass, “Layla al-Qadr (the night of destiny) comes every year and that night the command for the whole year descend down. To receive that command are the Leaders with Divine Authority after the Messenger of Allah.” Ibn ‘Abbass then asked, “Who are they?” He said, “I and the eleven persons from my descendant who all are Imams, (Muhaddathun) such persons to whom angles speak.”

ضعيف على المشهور

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2868

12ـ وَبِهَذَا الاسْنَادِ قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاصْحَابِهِ آمِنُوا بِلَيْلَةِ الْقَدْرِ إِنَّهَا تَكُونُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ وَلِوُلْدِهِ الاحَدَ عَشَرَ مِنْ بَعْدِي.

12. Through same chain of narrators the following is narrated. “the Messenger of Allah once said to his companions, ‘You must believ in the Layla al-Qadr (night of destiny). It is Ali ibn abu Talib (a. s.) and his eleven descendants after me.”

ضعيف على المشهور

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2869

13ـ وَبِهَذَا الاسْنَادِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ لابِي بَكْرٍ يَوْماً لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ الله أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ وَأَشْهَدُ أَنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَسُولُ الله مَاتَ شَهِيداً وَالله لَيَأْتِيَنَّكَ فَأَيْقِنْ إِذَا جَاءَكَ فَإِنَّ الشَّيْطَانَ غَيْرُ مُتَخَيِّلٍ بِهِ فَأَخَذَ عَلِيٌّ بِيَدِ أَبِي بَكْرٍ فَأَرَاهُ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهُ يَا أَبَا بَكْرٍ آمِنْ بِعَلِيٍّ وَبِأَحَدَ عَشَرَ مِنْ وُلْدِهِ إِنَّهُمْ مِثْلِي إِلا النُّبُوَّةَ وَتُبْ إِلَى الله مِمَّا فِي يَدِكَ فَإِنَّهُ لا حَقَّ لَكَ فِيهِ قَالَ ثُمَّ ذَهَبَ فَلَمْ يُرَ.

13. Through the same chain of narrators the following is narrated: “Amir al-Mu’minin (a. s.) one day said to Abu Bakr, “Do not think of those slain for the cause of God as dead. They are alive with their Lord and receive sustenance from Him.” (3:169) I testify that Muhammad the Messenger of Allah (sw) died as a martyr. He by Allah, will come to you and do have any doubts when he will come to you. Satan can not appear in his disguise.” Ali (a. s.) took the hand of Abu Bakr and showed the Prophet (sw) to him who said to him, “O Abu Bakr, believe in Ali and in the eleven Imams from his descendants. They are all like me except prophethood. Repent before Allah because of what you involvement in what you are involved. You have no right in it.” The narrator has said that then he went and was not seen around.”

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2870

14ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عُبَيْدِ الله عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَلِيِّ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ الاثْنَا عَشَرَ الامَامَ مِنْ آلِ مُحَمَّدٍ كُلُّهُمْ مُحَدَّثٌ مِنْ وُلْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَوُلْدِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعلي (عَلَيْهِ السَّلام) هُمَا الْوَالِدَانِ.

14. Abu Ali al-Ash‘ari has narrated from ‘Ubaydallah from al-Hassan ibn Musa al-Khashshab from Ali ibn Sam‘Abdallah from Ali ibn al-Husayn ibn Ribat from ’Udhayna from Zurara who has said the following. “I heard abu Ja‘far say, ‘There will be twelve Imams from the family of Muhammad and they all will be (Muhaddathun), persons to whom angles speak. They will of the descendants of the Messenger of Allah and Ali ibn abu Talib (a. s.). The Messenger of Allah and Ali are their anscesters.”

مجهول

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2871

15ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعِيدِ بْنِ غَزْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ يَكُونُ تِسْعَةُ أَئِمَّةٍ بَعْدَ الْحُسَيْنِ بْنِ عَلِيٍّ تَاسِعُهُمْ قَائِمُهُمْ.

15. Ali ibn Ibrahim has narrated from Ibn Abi ‘Umayr from Sa‘id ibn Ghazwan from abu Basir who has said the following. “I heard abu Ja‘far say, ‘after al-Husayn ibn Ali (a. s.) there will be nine Imams. The ninth of them will be Al-Qa’im (the one who will with Divine Authority).”

حسن كالصحيح

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2872

16ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ نَحْنُ اثْنَا عَشَرَ إِمَاماً مِنْهُمْ حَسَنٌ وَحُسَيْنٌ ثُمَّ الائِمَّةُ مِنْ وُلْدِ الْحُسَيْنِ (عَلَيْهِ السَّلام )

16. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn mmd from al-Washsha’ from Aban from Zurara that he heard Abu Ja'far (al-Baqir) (as) say: "We are twelve Imams, al-Hassan and al-Husayn are of them and [the rest of] the Imams are from the descendants of al-Husayn (as)."

ضعيف على المشهور

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2873

17. مُحَمَّدُ بْنُ يَحْيى ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ ، عَنْ‌ أَبِي سَعِيدٍ الْعُصْفُرِيِّ ، عَنْ عَمْرِو بْنِ ثَابِتٍ ، عَنْ أَبِي الْجَارُودِ : عَنْ أَبِي جَعْفَرٍ عليه‌السلام ، قَالَ : « قَالَ رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم : إِنِّي واثْنَيْ عَشَرَ مِنْ وُلْدِي وأَنْتَ يَا عَلِيُّ زِرُّ الْأَرْضِ ـ يَعْنِي أَوْتَادَهَا وجِبَالَهَا ـ بِنَا أَوْتَدَ اللهُ الْأَرْضَ أَنْ تَسِيخَ بِأَهْلِهَا ، فَإِذَا ذَهَبَ الِاثْنَا عَشَرَ مِنْ ولْدِي ، سَاخَتِ الْأَرْضُ بِأَهْلِهَا ، ولَمْ يُنْظَرُوا ».”

17. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn al-Hassan from Sa‘id al-‘Usfuriy from ‘Amran ibn Thabit from abu al-Jarud from abu Ja‘far (a. s.) who has said the following: “The Messenger of Allah ﷺ has said, ‘I and twelve persons from my descendants and you O Ali, are the securing anchor of the earth, that is, the pillars thereof and its ropes. Through us Allah has secured the earth from devouring the inhabitants. If all the twelve persons from my family will no longer be there, the earth will devour her inhabitants without delay.”

ضعيف

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2874

18ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي سَعِيدٍ رَفَعَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ وُلْدِيَ اثْنَا عَشَرَ نَقِيباً نُجَبَاءُ مُحَدَّثُونَ مُفَهَّمُونَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ يَمْلاهَا عَدْلاً كَمَا مُلِئَتْ جَوْراً.

18. Through the same chain of narrators it is narrated from abu Sa‘id in a marfu‘ manner from abu Ja‘far (a. s.) who has said the following. “The Messenger of Allah has said, “From my descendants there will be twelve noble supervisors, who are (Muhaddathun) persons to whom angles speak and very intelligent. The last of them will be Al-Qa’im (the one who will rise with Divine Authority) and with truth who will fill the earth with justice after being filled with injustice.”

مرفوع

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2875

19ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ الاصَمِّ عَنْ كَرَّامٍ قَالَ حَلَفْتُ فِيمَا بَيْنِي وَبَيْنَ نَفْسِي أَلا آكُلَ طَعَاماً بِنَهَارٍ أَبَداً حَتَّى يَقُومَ قَائِمُ آلِ مُحَمَّدٍ فَدَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فَقُلْتُ لَهُ رَجُلٌ مِنْ شِيعَتِكُمْ جَعَلَ لله عَلَيْهِ أَلا يَأْكُلَ طَعَاماً بِنَهَارٍ أَبَداً حَتَّى يَقُومَ قَائِمُ آلِ مُحَمَّدٍ قَالَ فَصُمْ إِذاً يَا كَرَّامُ وَلا تَصُمِ الْعِيدَيْنِ وَلا ثَلاثَةَ التَّشْرِيقِ وَلا إِذَا كُنْتَ مُسَافِراً وَلا مَرِيضاً فَإِنَّ الْحُسَيْنَ (عَلَيْهِ السَّلام) لَمَّا قُتِلَ عَجَّتِ السَّمَاوَاتُ وَالارْضُ وَمَنْ عَلَيْهِمَا وَالْمَلائِكَةُ فَقَالُوا يَا رَبَّنَا ائْذَنْ لَنَا فِي هَلاكِ الْخَلْقِ حَتَّى نَجُدَّهُمْ عَنْ جَدِيدِ الارْضِ بِمَا اسْتَحَلُّوا حُرْمَتَكَ وَقَتَلُوا صَفْوَتَكَ فَأَوْحَى الله إِلَيْهِمْ يَا مَلائِكَتِي وَيَا سَمَاوَاتِي وَيَا أَرْضِيَ اسْكُنُوا ثُمَّ كَشَفَ حِجَاباً مِنَ الْحُجُبِ فَإِذَا خَلْفَهُ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَاثْنَا عَشَرَ وَصِيّاً لَهُ (عَلَيْهِ السَّلام) وَأَخَذَ بِيَدِ فُلانٍ الْقَائِمِ مِنْ بَيْنِهِمْ فَقَالَ يَا مَلائِكَتِي وَيَا سَمَاوَاتِي وَيَا أَرْضِي بِهَذَا أَنْتَصِرُ لِهَذَا قَالَهَا ثَلاثَ مَرَّاتٍ.

19. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from mmd ibn al-Hassan ibn Shammun from ‘Abdallah ibn ‘Abd al-Rahman al-Asamm from Karram who has said the following. “I took an oath with my self that I will not any food during the day until the rise of Al-Qa’im (the rise of al-Mahdi with Divine Authority). I then went to see abu ‘Abdallah (a. s.).” The narrator has said, “A man from you Shi‘a (followers) has imposed on himself on oath not to eat any food during the day until the rise of Al-Qa’im from the family of Muhammad (s. a) (the rise of al-Mahdi with Divine Authority).” The Imam (a. s.) said, “Fast, then O Karram. Do not fast on the two ‘Id days and the three days of Tashriq (11,12,13) of the month of Dhil Hajj. Also do not fast when you are on a journey or when you will have an illness. It is because when al-Husayn was murdered the heavens and the earth and all the angles in them mourned and lamented before the Lord. They said, “Lord, grant us permission to destroy the creature and purge the earth from them because of their disregard of you reverence and their murdering your chosen people. Allah then inspired them, “My angels, My heavens and My earth be patient and relieved.. He then removed a barrier of the barriers and there appeared Muhammad and the twelve executors of his will. He then held the hand of so and so, Al-Qa’im (the one who will rise with Divine Authority) from among them and said, ‘O My angels, My heavens and My earth through this I will grant support for this.” He said it three times.”

ضعيف

The Statements and the Explicit Texts on Leadership with Divine Authority) of the Twelve Imams (a.s.) - Hadith 2876

20ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي طَالِبٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ كُنْتُ أَنَا وَأَبُو بَصِيرٍ وَمُحَمَّدُ بْنُ عِمْرَانَ مَوْلَى ابي جعفر (عَلَيْهِ السَّلام) فِي مَنْزِلِهِ بِمَكَّةَ فَقَالَ مُحَمَّدُ بْنُ عِمْرَانَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ نَحْنُ اثْنَا عَشَرَ مُحَدَّثاً فَقَالَ لَهُ أَبُو بَصِيرٍ سَمِعْتَ مِنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَحَلَّفَهُ مَرَّةً أَوْ مَرَّتَيْنِ أَنَّهُ سَمِعَهُ فَقَالَ أَبُو بَصِيرٍ لَكِنِّي سَمِعْتُهُ مِنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام )

20. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Husayn from abu Talib from ‘Uthman ibn ‘Isa from Sama‘Abdallah ibn Mihran who has said the following. “Once I, abu Basir and Muhammad ibn ‘Imran the slave of abu Ja‘far (a. s.) were in his house in Makka. Muhammad ibn ‘Imran said, “I have heard abu ‘Abdallah (a. s.) say, ‘We all twelve of us are Muhaddath (the ones to whom angels speak).” Abu Basir then said, “Did you hear abu ‘Abdallah (a. s.) say so? He made him to swear one or twice that he has heard so. Abu Basir then said, “However, I have heard it from abu Ja‘far (a. s.).”

مجهول

Something said about a man and it is not in him but is found in his sons or grand sons than it is as if it is in him - Hadith 2877

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَعَالَى أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً سَوِيّاً مُبَارَكاً يُبْرِئُ الاكْمَهَ وَالابْرَصَ وَيُحْيِي الْمَوْتَى بِإِذْنِ الله وَجَاعِلُهُ رَسُولاً إِلَى بَنِي إِسْرَائِيلَ فَحَدَّثَ عِمْرَانُ امْرَأَتَهُ حَنَّةَ بِذَلِكَ وَهِيَ أُمُّ مَرْيَمَ فَلَمَّا حَمَلَتْ كَانَ حَمْلُهَا بِهَا عِنْدَ نَفْسِهَا غُلامٌ فَلَمَّا وَضَعَتْها قالَتْ رَبِّ إِنِّي وَضَعْتُها أُنْثى‏... وَلَيْسَ الذَّكَرُ كَالانْثى‏ أَيْ لا يَكُونُ الْبِنْتُ رَسُولاً يَقُولُ الله عَزَّ وَجَلَّ وَالله أَعْلَمُ بِما وَضَعَتْ فَلَمَّا وَهَبَ الله تَعَالَى لِمَرْيَمَ عِيسَى كَانَ هُوَ الَّذِي بَشَّرَ بِهِ عِمْرَانَ وَوَعَدَهُ إِيَّاهُ فَإِذَا قُلْنَا فِي الرَّجُلِ مِنَّا شَيْئاً وَكَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلا تُنْكِرُوا ذَلِكَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim his father all from ibn Mahbub from al-Ri’ab from Abu Basir from Abu ‘Abdallah (a. s.) who said: “Allah, the Most High, revealed to ʿImrān: “I will grant you a righteous and blessed son who will cure the blind and the leper and bring the dead back to life by Allah’s permission. I will make him a messenger to the Children of Israel.” ʿImrān conveyed this to his wife, Ḥannah, the mother of Maryam. When she became pregnant, she assumed the child in her womb was a boy. However, when she gave birth, she said: “O my Lord, I have delivered a female.” Allah says: “And the male is not like the female,” meaning that a daughter cannot be a messenger. Allah, the Mighty and Majestic, affirms: “And Allah knows best what she delivered.” <br>When Allah granted Maryam her son, ʿĪsā, he was the fulfillment of the glad tidings and promise given to ʿImrān. Thus, if we mention something about a man among us and it comes to pass in his offspring or their descendants, do not find it strange.”

صحيح

Something said about a man and it is not in him but is found in his sons or grand sons than it is as if it is in him - Hadith 2878

2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِذَا قُلْنَا فِي رَجُلٍ قَوْلاً فَلَمْ يَكُنْ فِيهِ وَكَانَ فِي وَلَدِهِ أَوْ وَلَدِ وَلَدِهِ فَلا تُنْكِرُوا ذَلِكَ فَإِنَّ الله تَعَالَى يَفْعَلُ مَا يَشَاءُ.

2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from abu ‘Abdallah (a. s.) who has said the following. “If we would say something about a man and it would not be found in him but it would be found in his sons or his grandsons you must not reject it. It is because Allah does what he wants.”

مجهول كالصحيح

Something said about a man and it is not in him but is found in his sons or grand sons than it is as if it is in him - Hadith 2879

3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ قَدْ يَقُومُ الرَّجُلُ بِعَدْلٍ أَوْ بِجَوْرٍ وَيُنْسَبُ إِلَيْهِ وَلَمْ يَكُنْ قَامَ بِهِ فَيَكُونُ ذَلِكَ ابْنَهُ أَوِ ابْنَ ابْنِهِ مِنْ بَعْدِهِ فَهُوَ هُوَ.

3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija who has said the following. “I heard abu ‘Abdallah (a. s.) say, ‘Sometimes a man is considered as practicing justice or acting unjustly and such acts are ascribed to him even if he may not have committed them but such acts are found in his sons or his grandsons after him then he will be it (the one who has in reality his practiced such acts).”

All the Imams (a.s.) rise for and with authority of Allah, the Most High and guide to Him Allah - Hadith 2880

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زَيْدٍ أَبِي الْحَسَنِ عَنِ الْحَكَمِ بْنِ أَبِي نُعَيْمٍ قَالَ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) وَهُوَ بِالْمَدِينَةِ فَقُلْتُ لَهُ عَلَيَّ نَذْرٌ بَيْنَ الرُّكْنِ وَالْمَقَامِ إِنْ أَنَا لَقِيتُكَ أَنْ لا أَخْرُجَ مِنَ الْمَدِينَةِ حَتَّى أَعْلَمَ أَنَّكَ قَائِمُ آلِ مُحَمَّدٍ أَمْ لا فَلَمْ يُجِبْنِي بِشَيْ‏ءٍ فَأَقَمْتُ ثَلاثِينَ يَوْماً ثُمَّ اسْتَقْبَلَنِي فِي طَرِيقٍ فَقَالَ يَا حَكَمُ وَإِنَّكَ لَهَاهُنَا بَعْدُ فَقُلْتُ نَعَمْ إِنِّي أَخْبَرْتُكَ بِمَا جَعَلْتُ لله عَلَيَّ فَلَمْ تَأْمُرْنِي وَلَمْ تَنْهَنِي عَنْ شَيْ‏ءٍ وَلَمْ تُجِبْنِي بِشَيْ‏ءٍ فَقَالَ بَكِّرْ عَلَيَّ غُدْوَةً الْمَنْزِلَ فَغَدَوْتُ عَلَيْهِ فَقَالَ (عَلَيْهِ السَّلام) سَلْ عَنْ حَاجَتِكَ فَقُلْتُ إِنِّي جَعَلْتُ لله عَلَيَّ نَذْراً وَصِيَاماً وَصَدَقَةً بَيْنَ الرُّكْنِ وَالْمَقَامِ إِنْ أَنَا لَقِيتُكَ أَنْ لا أَخْرُجَ مِنَ الْمَدِينَةِ حَتَّى أَعْلَمَ أَنَّكَ قَائِمُ آلِ مُحَمَّدٍ أَمْ لا فَإِنْ كُنْتَ أَنْتَ رَابَطْتُكَ وَإِنْ لَمْ تَكُنْ أَنْتَ سِرْتُ فِي الارْضِ فَطَلَبْتُ الْمَعَاشَ فَقَالَ يَا حَكَمُ كُلُّنَا قَائِمٌ بِأَمْرِ الله قُلْتُ فَأَنْتَ الْمَهْدِيُّ قَالَ كُلُّنَا نَهْدِي إِلَى الله قُلْتُ فَأَنْتَ صَاحِبُ السَّيْفِ قَالَ كُلُّنَا صَاحِبُ السَّيْفِ وَوَارِثُ السَّيْفِ قُلْتُ فَأَنْتَ الَّذِي تَقْتُلُ أَعْدَاءَ الله وَيَعِزُّ بِكَ أَوْلِيَاءُ الله وَيَظْهَرُ بِكَ دِينُ الله فَقَالَ يَا حَكَمُ كَيْفَ أَكُونُ أَنَا وَقَدْ بَلَغْتُ خَمْساً وَأَرْبَعِينَ سَنَةً وَإِنَّ صَاحِبَ هَذَا الامْرِ أَقْرَبُ عَهْداً بِاللَّبَنِ مِنِّي وَأَخَفُّ عَلَى ظَهْرِ الدَّابَّةِ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Zayd ibn abu al-Hassan from al-Hakam ibn abu Nu‘aym’ who has said the following. “I went to see abu Ja‘far (a. s.) when he was in the city of al-Madina and I said to him, “I decided to make a vow and a covenant, while I was between the corner of the Ka‘ba and the place where Abraham had prayed, that when I would meet you I would not leave al-Madina until I would know with certainty that you are Al-Qa’im (the one who will rise with Divine Authority). The Imam (a. s.) did not say anything. I then stayed in the city of al-Madina for thirty days. One day he came face to face on a road. He said, “O al-Hakam, are you still here?” I said, “Yes, I am still here. I had explained to you about my vow and commitment and you did not command me anything or prohibited from anything nor did you answer me with anything.” The Imam (a. s.) then said, “Early tomorrow come to my house.” Next morning I went to see him and he said to me, “Ask what you need.” I said, “I have a commitment of vow, of fasting and paying charity. I had decided to fulfill it, while I was between the corner of the Ka‘ba and the station of Abraham. Its object was that when I would meet you I would not leave until I would know with certainty that you are Al-Qa’im (the one who will rise with Divine Authority) or not. If you would be him I would then maintain relations with you, otherwise, I would go in the land to find how to make a living.” The Imam (a. s.) said, “O Hakam, we all are Al-Qa’im (the one who will rise with Divine Authority) for the commands of Allah.” I then said, “Are you al-Mahdi?” He said, “We all guide to Allah.” I said, “Are you the owner of the sword?” He said, “We all are owners of the sword the heir of the sword.” I said, “Are the one who would do away with enemies of Allah, through whom honor will come to the friends of Allah and with whom the religion of Allah would stand supreme?” The Imam (a. s.) said, “O Hakam how could I be him. I have already become forty five years old while the master of this task would be much younger than me and much light for saddle of the horse.”

مجهول

All the Imams (a.s.) rise for and with authority of Allah, the Most High and guide to Him Allah - Hadith 2881

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سُئِلَ عَنِ الْقَائِمِ فَقَالَ كُلُّنَا قَائِمٌ بِأَمْرِ الله وَاحِدٌ بَعْدَ وَاحِدٍ حَتَّى يَجِي‏ءَ صَاحِبُ السَّيْفِ فَإِذَا جَاءَ صَاحِبُ السَّيْفِ جَاءَ بِأَمْرٍ غَيْرِ الَّذِي كَانَ.

2. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija from abu ‘Abdallah who has said the following. “He said, when he was asked about Al-Qa’im, “We all Al-Qa’im ((the one who will rise with Divine Authority) with the command of Allah one after the other until the time when the owner of the sword will rise. When the owner of the sword will rise he will rise with the command other than what it was.”

ضعيف على المشهور

All the Imams (a.s.) rise for and with authority of Allah, the Most High and guide to Him Allah - Hadith 2882

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ الْبَطَلِ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ قَالَ إِمَامِهِمُ الَّذِي بَيْنَ أَظْهُرِهِمْ وَهُوَ قَائِمُ أَهْلِ زَمَانِهِ.

3. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abdallah ibn ‘Abd al-Rahman from ‘Abdallah ibn al-Qasim al-Batal from ‘Abdallah ibn Sinan who has said the following. “I asked abu ‘Abdallah (a. s.) about the meaning of , ‘On the day when We will call every nation with her Imam (leader) . .” (17:71) The Imam (a. s.) said, “It refers to the Imam who is with them and he is al-Qa’im of the people of that time.”

ضعيف

Compensation and Imam (a.s.) - Hadith 2883

1ـ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ زَعَمَ أَنَّ الامَامَ يَحْتَاجُ إِلَى مَا فِي أَيْدِي النَّاسِ فَهُوَ كَافِرٌ إِنَّمَا النَّاسُ يَحْتَاجُونَ أَنْ يَقْبَلَ مِنْهُمُ الامَامُ قَالَ الله عَزَّ وَجَلَّ خُذْ مِنْ أَمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِها.

1. Al-Husayn ibn Muhammad ibn ‘Amir through his chain of narrators has narrated in a marfu‘ manner saying, “Abu ‘Abdallah (a. s.) has said the following. “Whoever would think that imam is needy to what people own he would become an unbeliever. It is the people who need that Imam accept from them. Allah, the Most Majestic, the Most gracious, has said, “Collect religious tax (zakat) from them to purify and cleanse them and pray for them;. .” (9:103)

مرفوع

Compensation and Imam (a.s.) - Hadith 2884

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عِيسَى بْنِ سُلَيْمَانَ النَّحَّاسِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الْخَيْبَرِيِّ وَيُونُسَ بْنِ ظَبْيَانَ قَالا سَمِعْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَا مِنْ شَيْ‏ءٍ أَحَبَّ إِلَى الله مِنْ إِخْرَاجِ الدَّرَاهِمِ إِلَى الامَامِ وَإِنَّ الله لَيَجْعَلُ لَهُ الدِّرْهَمَ فِي الْجَنَّةِ مِثْلَ جَبَلِ أُحُدٍ ثُمَّ قَالَ إِنَّ الله تَعَالَى يَقُولُ فِي كِتَابِهِ مَنْ ذَا الَّذِي يُقْرِضُ الله قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً قَالَ هُوَ وَالله فِي صِلَةِ الامَامِ خَاصَّةً.

2. A number of our people has narrated Ahmad ibn Muhammad from al-Washsha’ from ‘Isa ibn Sulayman al-Nahhas from al-Mufaddl ibn ‘Umar from al-Khaybari and Yunus ibn Zabyan who both have said we heard abu ‘Abdallah (a. s.) say the following. “There is nothing more beloved to Allah than the Dirhams taken out (of one’s property) to pay to the Imam (a. s.). On the Day of Judgment Allah will his Dirham as big as the mountain of ’Uhud.” He then said, “Allah, the Most High has said in His book, “One who generously lends to God will be paid back in many multiples of the loan. . .” (2:245) The Imam (a. s.) said, “This is a special reference to the payment made to the Imam.”

ضعيف على المشهور

Compensation and Imam (a.s.) - Hadith 2885

3ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ أَبِي طَلْحَةَ عَنْ مُعَاذٍ صَاحِبِ الاكْسِيَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله لَمْ يَسْأَلْ خَلْقَهُ مَا فِي أَيْدِيهِمْ قَرْضاً مِنْ حَاجَةٍ بِهِ إِلَى ذَلِكَ وَمَا كَانَ لله مِنْ حَقٍّ فَإِنَّمَا هُوَ لِوَلِيِّهِ.

3. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from md ibn sn from Hammad ibn abu Talha from Ma‘adh Sahib al-Akyisa who has said the following “I heard abu ‘Abdallah (a. s.) say, ‘Allah does not ask His creatures to lend Him from their properties because He needs it. In fact, Whatever such rights Allah has they are for His appointed guardian (over His creatures).”

ضعيف على المشهور

Compensation and Imam (a.s.) - Hadith 2886

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ مَنْ ذَا الَّذِي يُقْرِضُ الله قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ قَالَ نَزَلَتْ فِي صِلَةِ الامَامِ.

4. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from abu al-Maghra’ from iq ibn ‘Ammar from abu Ibrahim (a. s.) who has said the following “The narrator has said that he asked abu Ibrahim (a. s.) about the words of Allah, the Most Majestic, the Most Gracious, ‘Whoever gives a virtuous loan to God will receive double from Him in addition to an honorable reward.” (57:11). The Imam (a. s.) said, “It was revealed about the payments to Imam.”

موثق

Compensation and Imam (a.s.) - Hadith 2887

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَيَّاحٍ عَنْ أَبِيهِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا مَيَّاحُ دِرْهَمٌ يُوصَلُ بِهِ الامَامُ أَعْظَمُ وَزْناً مِنْ أُحُدٍ.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Hassan ibn Mayyah from his father who has said the following “Once abu ‘Abdallah (a. s.) said to me, “O Mayyah, one Dirham paid to the Imam is greater in weight than the mountain of ’Uhud.”

ضعيف

Compensation and Imam (a.s.) - Hadith 2888

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ دِرْهَمٌ يُوصَلُ بِهِ الامَامُ أَفْضَلُ مِنْ أَلْفَيْ أَلْفِ دِرْهَمٍ فِيمَا سِوَاهُ مِنْ وُجُوهِ الْبِرِّ.

6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from certain persons of his people have narrated from abu ‘Abdallah (a. s.) the following. “One Dirham paid to the Imam earns more reward than two million Dirhams paid for other charities.”

مرسل

Compensation and Imam (a.s.) - Hadith 2889

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنِّي لآَخُذُ مِنْ أَحَدِكُمُ الدِّرْهَمَ وَإِنِّي لَمِنْ أَكْثَرِ أَهْلِ الْمَدِينَةِ مَالاً مَا أُرِيدُ بِذَلِكَ إِلا أَنْ تُطَهَّرُوا.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following “I heard abu ‘Abdallah (a. s.) say, ‘I procure payment of one Dirham from a person of you when I am the wealthiest of the people of the city of al-Madina I accept such payments just to purify you.”

موثق كالصحيح

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2890

إِنَّ الله تَبَارَكَ وَتَعَالَى جَعَلَ الدُّنْيَا كُلَّهَا بِأَسْرِهَا لِخَلِيفَتِهِ حَيْثُ يَقُولُ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الارْضِ خَلِيفَةً فَكَانَتِ الدُّنْيَا بِأَسْرِهَا لآِدَمَ وَصَارَتْ بَعْدَهُ لابْرَارِ وُلْدِهِ وَخُلَفَائِهِ فَمَا غَلَبَ عَلَيْهِ أَعْدَاؤُهُمْ ثُمَّ رَجَعَ إِلَيْهِمْ بِحَرْبٍ أَوْ غَلَبَةٍ سُمِّيَ فَيْئاً وَهُوَ أَنْ يَفِي‏ءَ إِلَيْهِمْ بِغَلَبَةٍ وَحَرْبٍ وَكَانَ حُكْمُهُ فِيهِ مَا قَالَ الله تَعَالَى وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ وَالْيَتامى‏ وَالْمَساكِينِ وَابْنِ السَّبِيلِ فَهُوَ لله وَلِلرَّسُولِ وَلِقَرَابَةِ الرَّسُولِ فَهَذَا هُوَ الْفَيْ‏ءُ الرَّاجِعُ وَإِنَّمَا يَكُونُ الرَّاجِعُ مَا كَانَ فِي يَدِ غَيْرِهِمْ فَأُخِذَ مِنْهُمْ بِالسَّيْفِ وَأَمَّا مَا رَجَعَ إِلَيْهِمْ مِنْ غَيْرِ أَنْ يُوجَفَ عَلَيْهِ بِخَيْلٍ وَلا رِكَابٍ فَهُوَ الانْفَالُ هُوَ لله وَلِلرَّسُولِ خَاصَّةً لَيْسَ لاحَدٍ فِيهِ الشِّرْكَةُ وَإِنَّمَا جُعِلَ الشِّرْكَةُ فِي شَيْ‏ءٍ قُوتِلَ عَلَيْهِ فَجُعِلَ لِمَنْ قَاتَلَ مِنَ الْغَنَائِمِ أَرْبَعَةُ أَسْهُمٍ وَلِلرَّسُولِ سَهْمٌ وَالَّذِي لِلرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقْسِمُهُ عَلَى سِتَّةِ أَسْهُمٍ ثَلاثَةٌ لَهُ وَثَلاثَةٌ لِلْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَأَمَّا الانْفَالُ فَلَيْسَ هَذِهِ سَبِيلَهَا كَانَ لِلرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاصَّةً وَكَانَتْ فَدَكُ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاصَّةً لانَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَتَحَهَا وَأَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لَمْ يَكُنْ مَعَهُمَا أَحَدٌ فَزَالَ عَنْهَا اسْمُ الْفَيْ‏ءِ وَلَزِمَهَا اسْمُ الانْفَالِ وَكَذَلِكَ الاجَامُ وَالْمَعَادِنُ وَالْبِحَارُ وَالْمَفَاوِزُ هِيَ لِلامَامِ خَاصَّةً فَإِنْ عَمِلَ فِيهَا قَوْمٌ بِإِذْنِ الامَامِ فَلَهُمْ أَرْبَعَةُ أَخْمَاسٍ وَلِلامَامِ خُمُسٌ وَالَّذِي لِلامَامِ يَجْرِي مَجْرَى الْخُمُسِ وَمَنْ عَمِلَ فِيهَا بِغَيْرِ إِذْنِ الامَامِ فَالامَامُ يَأْخُذُهُ كُلَّهُ لَيْسَ لاحَدٍ فِيهِ شَيْ‏ءٌ وَكَذَلِكَ مَنْ عَمَرَ شَيْئاً أَوْ أَجْرَى قَنَاةً أَوْ عَمِلَ فِي أَرْضٍ خَرَابٍ بِغَيْرِ إِذْنِ صَاحِبِ الارْضِ فَلَيْسَ لَهُ ذَلِكَ فَإِنْ شَاءَ أَخَذَهَا مِنْهُ كُلَّهَا وَإِنْ شَاءَ تَرَكَهَا فِي يَدِهِ.

Al-Kulayni, may grant him blessings has said the following. “Allah, the Most Holy, the Most High, has invented the whole world for His deputy as He has said to His angels. “When your Lord said to the angels, “I am appointing someone as my deputy on earth, . .” (2:30) The whole world was for Adam and after him it belonged to the good ones among his descendants and his successors. Whatever their enemies had taken away from them came back to them through war or conquest that is called Fay’. It is the propety that would come to the as a result of conquest or war. The rules for such properties in it (the book) is as Allah has said, “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred, orphans, the needy and those who need money while on a journey. . .” (8:41) Such properties belong to Allah, the Messenger and the relatives of the Messenger. Such properties are called al-Fay’ (taken back). It is the property taken back from others by force. However, whatever would come to them without the use of force and resources such as horses and man it is called al-Anfal. This kind of properties belong to Allah and the Messenger only and no one else woill have any share in it. Others can have shares only in what is acquired through blood shed and fighting. All those who would take part in the struggle will have certain shares. Properties taken in such way is divided into four portions out of which one would belong to the Messeenger. The portion that belongs to the Messenger is divided into six portions. Three will be for him and the other three for the orphans. The destitute and those left without means on a journey. However, the case of al-Anfal is different. It belongs to the Messenger only. Of such properties was Fadak that belonged to the Messenger of Allah only. It is because he and Amir al-Mu’minin (a. s.) conquered it and there no one else took part. The name al-Fay’ therefore does not apply to it. Al-Anfal applies to it. Similar to al-Anfal are such properties as the marshes, mines, oceans and the wilderness. They all belong to Imam exclusively. If people would work in them by the permission of the Imam four fifth will belong to them for labor and one fifth would belong to the Imam. Such one fifth is like al-Khums. If people would work in such properties without the permission of the Imam, the Imam will have all of it and no one would have any thing in them. The same would be the case if someone would work, revive, improve, develop and build on a land without the permission of the Imam. It would be up to the Imam to leave it with him or take it away from him or settle it differently.”

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2891

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ نَحْنُ وَالله الَّذِينَ عَنَى الله بِذِي الْقُرْبَى الَّذِينَ قَرَنَهُمُ الله بِنَفْسِهِ وَنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ ما أَفاءَ الله عَلى‏ رَسُولِهِ مِنْ أَهْلِ الْقُرى‏ فَلله وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ وَالْيَتامى‏ وَالْمَساكِينِ مِنَّا خَاصَّةً وَلَمْ يَجْعَلْ لَنَا سَهْماً فِي الصَّدَقَةِ أَكْرَمَ الله نَبِيَّهُ وَأَكْرَمَنَا أَنْ يُطْعِمَنَا أَوْسَاخَ مَا فِي أَيْدِي النَّاسِ.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following “I heard Amir al-Mu’minin Ali (a. s.) say, ‘We, By Allah, are the ones to whom Allah has referred by the words ‘Dhi al-Qurba’ (relatives) and has given the same status as to Him self and His the Holy Prophet (s. a). He has said, “Whatever God grants to His Messenger (out of the property) of the people of the towns, belongs to God, the Messenger, the kinsfolk, the orphans, the destitute . .” (59:7) It applies to such person from us exclusively. In the charity there no portion is appropriated to us. It is the way Allah has honored His Holy Prophet (s. a) and has honored us instead of feeding us the filthy things in the hands of people.”

مختلف في ه

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2892

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَعَالَى وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ قَالَ هُمْ قَرَابَةُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْخُمُسُ لله وَلِلرَّسُولِ وَلَنَا.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban from Muhammad ibn Muslim from abu Ja‘far (a. s.) who has said the following. about the words of Allah, the Most High. “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) The Imam (a. s.) said, “It refers to the relatives of the Messenger of Allah. Al-Khums (one fifth) belongs to Allah, the Messenger and to us.”

ضعيف على المشهور

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2893

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ الانْفَالُ مَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَلا رِكَابٍ أَوْ قَوْمٌ صَالَحُوا أَوْ قَوْمٌ أَعْطَوْا بِأَيْدِيهِمْ وَكُلُّ أَرْضٍ خَرِبَةٍ وَبُطُونُ الاوْدِيَةِ فَهُوَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ لِلامَامِ مِنْ بَعْدِهِ يَضَعُهُ حَيْثُ يَشَاءُ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs ibn al-Bakhtari from abu ‘Abdallah (a. s.) who has said the following. “Al-Anfal is such property for the acquisition of which no camels or horses are use and no armed expeditions are undertaken. It is the property that may come as a result of negotiated settlement or certain people would give with their own hands, may come from a barren land or from inside the valleys. Such properties belong to the Messenger of Allah and it will belong to the Imams after the the Messenger of Allah. The Imam (a. s.) will spend them as he may consider proper.”

حسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2894

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْعَبْدِ الصَّالِحِ (عَلَيْهِ السَّلام) قَالَ الْخُمُسُ مِنْ خَمْسَةِ أَشْيَاءَ مِنَ الْغَنَائِمِ وَالْغَوْصِ وَمِنَ الْكُنُوزِ وَمِنَ الْمَعَادِنِ وَالْمَلاحَةِ يُؤْخَذُ مِنْ كُلِّ هَذِهِ الصُّنُوفِ الْخُمُسُ فَيُجْعَلُ لِمَنْ جَعَلَهُ الله تَعَالَى لَهُ وَيُقْسَمُ الارْبَعَةُ الاخْمَاسِ بَيْنَ مَنْ قَاتَلَ عَلَيْهِ وَوَلِيَ ذَلِكَ وَيُقْسَمُ بَيْنَهُمُ الْخُمُسُ عَلَى سِتَّةِ أَسْهُمٍ سَهْمٌ لله وَسَهْمٌ لِرَسُولِ الله وَسَهْمٌ لِذِي الْقُرْبَى وَسَهْمٌ لِلْيَتَامَى وَسَهْمٌ لِلْمَسَاكِينِ وَسَهْمٌ لابْنَاءِ السَّبِيلِ فَسَهْمُ الله وَسَهْمُ رَسُولِ الله لاولِي الامْرِ مِنْ بَعْدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وِرَاثَةً فَلَهُ ثَلاثَةُ أَسْهُمٍ سَهْمَانِ وِرَاثَةً وَسَهْمٌ مَقْسُومٌ لَهُ مِنَ الله وَلَهُ نِصْفُ الْخُمُسِ كَمَلاً وَنِصْفُ الْخُمُسِ الْبَاقِي بَيْنَ أَهْلِ بَيْتِهِ فَسَهْمٌ لِيَتَامَاهُمْ وَسَهْمٌ لِمَسَاكِينِهِمْ وَسَهْمٌ لابْنَاءِ سَبِيلِهِمْ يُقْسَمُ بَيْنَهُمْ عَلَى الْكِتَابِ وَالسُّنَّةِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ فَإِنْ فَضَلَ عَنْهُمْ شَيْ‏ءٌ فَهُوَ لِلْوَالِي وَإِنْ عَجَزَ أَوْ نَقَصَ عَنِ اسْتِغْنَائِهِمْ كَانَ عَلَى الْوَالِي أَنْ يُنْفِقَ مِنْ عِنْدِهِ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ وَإِنَّمَا صَارَ عَلَيْهِ أَنْ يَمُونَهُمْ لانَّ لَهُ مَا فَضَلَ عَنْهُمْ وَإِنَّمَا جَعَلَ الله هَذَا الْخُمُسَ خَاصَّةً لَهُمْ دُونَ مَسَاكِينِ النَّاسِ وَأَبْنَاءِ سَبِيلِهِمْ عِوَضاً لَهُمْ مِنْ صَدَقَاتِ النَّاسِ تَنْزِيهاً مِنَ الله لَهُمْ لِقَرَابَتِهِمْ بِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَرَامَةً مِنَ الله لَهُمْ عَنْ أَوْسَاخِ النَّاسِ فَجَعَلَ لَهُمْ خَاصَّةً مِنْ عِنْدِهِ مَا يُغْنِيهِمْ بِهِ عَنْ أَنْ يُصَيِّرَهُمْ فِي مَوْضِعِ الذُّلِّ وَالْمَسْكَنَةِ وَلا بَأْسَ بِصَدَقَاتِ بَعْضِهِمْ عَلَى بَعْضٍ وَهَؤُلاءِ الَّذِينَ جَعَلَ الله لَهُمُ الْخُمُسَ هُمْ قَرَابَةُ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِينَ ذَكَرَهُمُ الله فَقَالَ وَأَنْذِرْ عَشِيرَتَكَ الاقْرَبِينَ وَهُمْ بَنُو عَبْدِ الْمُطَّلِبِ أَنْفُسُهُمْ الذَّكَرُ مِنْهُمْ وَالانْثَى لَيْسَ فِيهِمْ مِنْ أَهْلِ بُيُوتَاتِ قُرَيْشٍ وَلا مِنَ الْعَرَبِ أَحَدٌ وَلا فِيهِمْ وَلا مِنْهُمْ فِي هَذَا الْخُمُسِ مِنْ مَوَالِيهِمْ وَقَدْ تَحِلُّ صَدَقَاتُ النَّاسِ لِمَوَالِيهِمْ وَهُمْ وَالنَّاسُ سَوَاءٌ وَمَنْ كَانَتْ أُمُّهُ مِنْ بَنِي هَاشِمٍ وَأَبُوهُ مِنْ سَائِرِ قُرَيْشٍ فَإِنَّ الصَّدَقَاتِ تَحِلُّ لَهُ وَلَيْسَ لَهُ مِنَ الْخُمُسِ شَيْ‏ءٌ لانَّ الله تَعَالَى يَقُولُ ادْعُوهُمْ لابائِهِمْ وَلِلامَامِ صَفْوُ الْمَالِ أَنْ يَأْخُذَ مِنْ هَذِهِ الامْوَالِ صَفْوَهَا الْجَارِيَةَ الْفَارِهَةَ وَالدَّابَّةَ الْفَارِهَةَ وَالثَّوْبَ وَالْمَتَاعَ بِمَا يُحِبُّ أَوْ يَشْتَهِي فَذَلِكَ لَهُ قَبْلَ الْقِسْمَةِ وَقَبْلَ إِخْرَاجِ الْخُمُسِ وَلَهُ أَنْ يَسُدَّ بِذَلِكَ الْمَالِ جَمِيعَ مَا يَنُوبُهُ مِنْ مِثْلِ إِعْطَاءِ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَغَيْرِ. ذَلِكَ مِمَّا يَنُوبُهُ فَإِنْ بَقِيَ بَعْدَ ذَلِكَ شَيْ‏ءٌ أَخْرَجَ الْخُمُسَ مِنْهُ فَقَسَمَهُ فِي أَهْلِهِ وَقَسَمَ الْبَاقِيَ عَلَى مَنْ وَلِيَ ذَلِكَ وَإِنْ لَمْ يَبْقَ بَعْدَ سَدِّ النَّوَائِبِ شَيْ‏ءٌ فَلا شَيْ‏ءَ لَهُمْ وَلَيْسَ لِمَنْ قَاتَلَ شَيْ‏ءٌ مِنَ الارَضِينَ وَلا مَا غَلَبُوا عَلَيْهِ إِلا مَا احْتَوَى عَلَيْهِ الْعَسْكَرُ وَلَيْسَ لِلاعْرَابِ مِنَ الْقِسْمَةِ شَيْ‏ءٌ وَإِنْ قَاتَلُوا مَعَ الْوَالِي لانَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَالَحَ الاعْرَابَ أَنْ يَدَعَهُمْ فِي دِيَارِهِمْ وَلا يُهَاجِرُوا عَلَى أَنَّهُ إِنْ دَهِمَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ عَدُوِّهِ دَهْمٌ أَنْ يَسْتَنْفِرَهُمْ فَيُقَاتِلَ بِهِمْ وَلَيْسَ لَهُمْ فِي الْغَنِيمَةِ نَصِيبٌ وَسُنَّتُهُ جَارِيَةٌ فِيهِمْ وَفِي غَيْرِهِمْ وَالارَضُونَ الَّتِي أُخِذَتْ عَنْوَةً بِخَيْلٍ وَرِجَالٍ فَهِيَ مَوْقُوفَةٌ مَتْرُوكَةٌ فِي يَدِ مَنْ يَعْمُرُهَا وَيُحْيِيهَا وَيَقُومُ عَلَيْهَا عَلَى مَا يُصَالِحُهُمُ الْوَالِي عَلَى قَدْرِ طَاقَتِهِمْ مِنَ الْحَقِّ النِّصْفِ أَوِ الثُّلُثِ أَوِ الثُّلُثَيْنِ وَعَلَى قَدْرِ مَا يَكُونُ لَهُمْ صَلاحاً وَلا يَضُرُّهُمْ فَإِذَا أُخْرِجَ مِنْهَا مَا أُخْرِجَ بَدَأَ فَأَخْرَجَ مِنْهُ الْعُشْرَ مِنَ الْجَمِيعِ مِمَّا سَقَتِ السَّمَاءُ أَوْ سُقِيَ سَيْحاً وَنِصْفَ الْعُشْرِ مِمَّا سُقِيَ بِالدَّوَالِي وَالنَّوَاضِحِ فَأَخَذَهُ الْوَالِي فَوَجَّهَهُ فِي الْجِهَةِ الَّتِي وَجَّهَهَا الله عَلَى ثَمَانِيَةِ أَسْهُمٍ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ الله وَابْنِ السَّبِيلِ ثَمَانِيَةَ أَسْهُمٍ يَقْسِمُ بَيْنَهُمْ فِي مَوَاضِعِهِمْ بِقَدْرِ مَا يَسْتَغْنُونَ بِهِ فِي سَنَتِهِمْ بِلا ضِيقٍ وَلا تَقْتِيرٍ فَإِنْ فَضَلَ مِنْ ذَلِكَ شَيْ‏ءٌ رُدَّ إِلَى الْوَالِي وَإِنْ نَقَصَ مِنْ ذَلِكَ شَيْ‏ءٌ وَلَمْ يَكْتَفُوا بِهِ كَانَ عَلَى الْوَالِي أَنْ يَمُونَهُمْ مِنْ عِنْدِهِ بِقَدْرِ سَعَتِهِمْ حَتَّى يَسْتَغْنُوا وَيُؤْخَذُ بَعْدُ مَا بَقِيَ مِنَ الْعُشْرِ فَيُقْسَمُ بَيْنَ الْوَالِي وَبَيْنَ شُرَكَائِهِ الَّذِينَ هُمْ عُمَّالُ الارْضِ وَأَكَرَتُهَا فَيُدْفَعُ إِلَيْهِمْ أَنْصِبَاؤُهُمْ عَلَى مَا صَالَحَهُمْ عَلَيْهِ وَيُؤْخَذُ الْبَاقِي فَيَكُونُ بَعْدَ ذَلِكَ أَرْزَاقَ أَعْوَانِهِ عَلَى دِينِ الله وَفِي مَصْلَحَةِ مَا يَنُوبُهُ مِنْ تَقْوِيَةِ الاسْلامِ وَتَقْوِيَةِ الدِّينِ فِي وُجُوهِ الْجِهَادِ وَغَيْرِ ذَلِكَ مِمَّا فِيهِ مَصْلَحَةُ الْعَامَّةِ لَيْسَ لِنَفْسِهِ مِنْ ذَلِكَ قَلِيلٌ وَلا كَثِيرٌ وَلَهُ بَعْدَ الْخُمُسِ الانْفَالُ وَالانْفَالُ كُلُّ أَرْضٍ خَرِبَةٍ قَدْ بَادَ أَهْلُهَا وَكُلُّ أَرْضٍ لَمْ يُوجَفْ عَلَيْهَا بِخَيْلٍ وَلا رِكَابٍ وَلَكِنْ صَالَحُوا صُلْحاً وَأَعْطَوْا بِأَيْدِيهِمْ عَلَى غَيْرِ قِتَالٍ وَلَهُ رُءُوسُ الْجِبَالِ وَبُطُونُ الاوْدِيَةِ وَالاجَامُ وَكُلُّ أَرْضٍ مَيْتَةٍ لا رَبَّ لَهَا وَلَهُ صَوَافِي الْمُلُوكِ مَا كَانَ فِي أَيْدِيهِمْ مِنْ غَيْرِ وَجْهِ الْغَصْبِ لانَّ الْغَصْبَ كُلَّهُ مَرْدُودٌ وَهُوَ وَارِثُ مَنْ لا وَارِثَ لَهُ يَعُولُ مَنْ لا حِيلَةَ لَهُ وَقَالَ إِنَّ الله لَمْ يَتْرُكْ شَيْئاً مِنْ صُنُوفِ الامْوَالِ إِلا وَقَدْ قَسَمَهُ وَأَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ الْخَاصَّةَ وَالْعَامَّةَ وَالْفُقَرَاءَ وَالْمَسَاكِينَ وَكُلَّ صِنْفٍ مِنْ صُنُوفِ النَّاسِ فَقَالَ لَوْ عُدِلَ فِي النَّاسِ لاسْتَغْنَوْا ثُمَّ قَالَ إِنَّ الْعَدْلَ أَحْلَى مِنَ الْعَسَلِ وَلا يَعْدِلُ إِلا مَنْ يُحْسِنُ الْعَدْلَ قَالَ وَكَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقْسِمُ صَدَقَاتِ الْبَوَادِي فِي الْبَوَادِي وَصَدَقَاتِ أَهْلِ الْحَضَرِ فِي أَهْلِ الْحَضَرِ وَلا يَقْسِمُ بَيْنَهُمْ بِالسَّوِيَّةِ عَلَى ثَمَانِيَةٍ حَتَّى يُعْطِيَ أَهْلَ كُلِّ سَهْمٍ ثُمُناً وَلَكِنْ يَقْسِمُهَا عَلَى قَدْرِ مَنْ يَحْضُرُهُ مِنْ أَصْنَافِ الثَّمَانِيَةِ عَلَى قَدْرِ مَا يُقِيمُ كُلَّ صِنْفٍ مِنْهُمْ يُقَدِّرُ لِسَنَتِهِ لَيْسَ فِي ذَلِكَ شَيْ‏ءٌ مَوْقُوتٌ وَلا مُسَمًّى وَلا مُؤَلَّفٌ إِنَّمَا يَضَعُ ذَلِكَ عَلَى قَدْرِ مَا يَرَى وَمَا يَحْضُرُهُ حَتَّى يَسُدَّ فَاقَةَ كُلِّ قَوْمٍ مِنْهُمْ وَإِنْ فَضَلَ مِنْ ذَلِكَ فَضْلٌ عَرَضُوا الْمَالَ جُمْلَةً إِلَى غَيْرِهِمْ وَالانْفَالُ إِلَى الْوَالِي وَكُلُّ أَرْضٍ فُتِحَتْ فِي أَيَّامِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى آخِرِ الابَدِ وَمَا كَانَ افْتِتَاحاً بِدَعْوَةِ أَهْلِ الْجَوْرِ وَأَهْلِ الْعَدْلِ لانَّ ذِمَّةَ رَسُولِ الله فِي الاوَّلِينَ وَالاخِرِينَ ذِمَّةٌ وَاحِدَةٌ لانَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَى دِمَاؤُهُمْ وَيَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ وَلَيْسَ فِي مَالِ الْخُمُسِ زَكَاةٌ لانَّ فُقَرَاءَ النَّاسِ جُعِلَ أَرْزَاقُهُمْ فِي أَمْوَالِ النَّاسِ عَلَى ثَمَانِيَةِ أَسْهُمٍ فَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ وَجَعَلَ لِلْفُقَرَاءِ قَرَابَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) نِصْفَ الْخُمُسِ فَأَغْنَاهُمْ بِهِ عَنْ صَدَقَاتِ النَّاسِ وَصَدَقَاتِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَوَلِيِّ الامْرِ فَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ النَّاسِ وَلَمْ يَبْقَ فَقِيرٌ مِنْ فُقَرَاءِ قَرَابَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا وَقَدِ اسْتَغْنَى فَلا فَقِيرَ وَلِذَلِكَ لَمْ يَكُنْ عَلَى مَالِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْوَالِي زَكَاةٌ لانَّهُ لَمْ يَبْقَ فَقِيرٌ مُحْتَاجٌ وَلَكِنْ عَلَيْهِمْ أَشْيَاءُ تَنُوبُهُمْ مِنْ وُجُوهٍ وَلَهُمْ مِنْ تِلْكَ الْوُجُوهِ كَمَا عَلَيْهِمْ.

4. Ali ibn Ibrahim ibn Hashim has narrated from his father from Hammad ibn ‘Isa from certain persons of our people from the virtuous servant of Allah who has said the following. “Al-Khums (one fifth) is due on five categories of properties. 1 Cattle 2 Properties acquired from diving deep waters 3 The treasures 4 The mines and Salts. On each of such categories al-Khums is due. Such one fifth is distributed just as Allah has done. The remaining four portions is distributed among those who has taken part in the actual fighting or those lending support behind the front. The one fifth is distributed as follows. One portion for Allah, one the Messenger of Allah, one for the relatives (of the Messenger of Allah), one for the orphans, one for the destitute and one portion for those who become needy on a journey. Thus, the portion for Allah and the Messenger of Allah belong to Leadership with Divine Authority after the Messenger of Allah as the portion of inheritance. Thus, he (Leadership with Divine Authority) will have three portions. Two portions as inheritance and one is that which Allah has granted to him. Fifty percent of al-Khums (one fifth) belongs to him, the Imam (Leader with Divine Authority). The other fifty percent of al-Khums belongs to his family members. One portion for the orphans thereof, one portion for the destitute thereof, one portion for those of them who become needy while on a journey. It is distributed among them according to the rules in the book and the Sunnah. The limit is an amount that would suffice their expenses for a whole year. If any thing is left extra it will go to the Wali, (Leadership with Divine Authority). In the case of deficit the Wali (Leadership with Divine Authority) is responsible to provide and pay the deficit and as much as it would fulfill their needs. Wali is responsible to pay the deficit because the extra is given to him. Allah has given this one fifth exclusively to them and not the destitute from the masses and those of them who become needy on a journey as a replacement for the charities due on people. It is a sign of honor for them because of their being the relatives of the Messenger of Allah and an honor from Allah to keep them secure from the filth in the hands of people. Thus is for them only as sustenance and save them from humiliation and destitution. They may receive other forms of charities from each other. Those for whom is al-Khums are the relatives of the Holy Prophet (s. a) whom Allah has mentioned in His words. “Warn your close relatives.” (26:214) They are the sons of ‘Abd al-Muttalib themselves, male and female. No one of the families of Quraysh or the Arabs is of them. Among them or from them also is none of their slave to have a portion in al-Khums. The charities of the masses of people is lawful for their slaves to consume. Their slaves and the masses of people are the same. One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, “Call them sons of their own fathers.” (33:5) The properties of the best quality of such properties go as the portion of the Imam. The female slave, the best horse, the best cloths and other items that are like and desired for. Such items go to him before the distribution and before the subtraction of al-Khums. He will pay and maintain with such properties, the causes where he would need to pay such as grants to people who are inclined to the system of faith etc. If anything would be left extra then al-Khums is taken out there from and is distributed to the causes for which it is. If any thing is left extra then it is give to the Wali (Leadership with Divine Authority). If nothing is left after the expenses then there is nothing for the Wali. Nothing from the land goes to the fighters. So also is the properties that are acquire by overwhelming except for what the army his physically captured. The Bedouins have no share in the distribution even if they would take part in fighting with the Wali (Leadership with Divine Authority). It is because the Messenger of Allah reached a settlement with them. It said, “They will not be exiled and that if the Messenger of Allah will be attacked by his enemies they will come to help to fight the enemy but will have no share in the properties of the enemies confiscated.” This practice has been continuous ever since about them and others. The lands that were capture by the forces of the army will remain in the public domain. The developers may keep them and reach a settlement with the Wali who would use his discretion in the matter. The may find a fair and proportionate and fair agreement on the basis of proper protection of all parties rights and interests. The apportionment may take shape in the form of a third, two thirds etc. The tax on whatever is harvested will be ten percent if the plantation is irrigated by rain. It is five percent if irrigation is from mechanical means. Wali collects this tax and spends on the causes that Allah has described which are eight categories. 1 The needy, 2 the destitute, 3 the employees of the taxation office, 4 the people who sympathize with the faith, 5 to set free the slaves, 6 to help the bankrupt, 7 for the cause of Allah and 8 to help those who become needy on a journey. Each cause can receive an amount enough for its expenses and maintenance for up to one year in a reasonable manner. If anything would b e left extra it goes to the Wali if it would not suffice the Wali must provide the needed fund from his resources. The ten percent tax is divided between the Wali and his partners such as workers and supervisors of the land. They will receive their shares according to the standing agreements. The remaining will be spent on those who help him in the matters of religion of Allah and in the interest of Islam and the strengthening of the religion such as defense etc., in which there is general but not personal interest. It is for his personal interests small or large. Besides al-Khums for Imam there is al-Anfal. Al-Anfal is every kind of abandoned land whose owners are no more and all the lands that are acquired without the use of force and fighting but are achieved through settlement and their owners have given them to the Imam without fight. To the Imam belongs the mountains, inside of the valleys, marshes and undeveloped lands that has no owners. To belongs the properties of the kings (defeated) if such properties would not be usurped. The usurped properties are all returned to the owner. The Imam is the heir of those who have no heirs. He supports those who have no supporters. The Imam (a. s.) said, “There is no category of the properties that Allah may not have distributed and has given every rightful person his or her rights of the general of particular nature of the needy and the destitute and all categories of people.” The Imam (a. s.) said, “If justice would be practice among the people they will become free from want.” The Imam (a. s.) then said, “Justice is more sweet than honey. No one practices it properly except those who good in justice.” The Imam (a. s.) then said, “The Messenger of Allah would distribute the charities of the rural areas in the rural areas and the charities of the towns to the people of the towns. He would not divide every amount of charity receive into eight portions. He would divide it proportionate to the categories of the causes present before him and to the degree that for each cause that would suffice it for one year. There was no limit of time or a certain date or the combination of both. He would base it on what was available and who was present and how much of need of each category could have been fulfilled. He would offer the remaining to other people. Al-Anfal belongs to the Wali and so is all the lands that were captured during the time of the Holy Prophet (s. a) to eternity. It does not matter the conquest was made through the people of justice or otherwise, because the responsibility of the the Messenger of Allah in one and the same in the past, present or future generations. It is because the Messenger of Allah said, “Muslims are equal in the matters of lives. Even the small ones among them strive for the fulfillment of their responsibilities. There is no Zakat on al-Khums property. It is because the shares of the needy from the masses are placed in the properties of the people in eight categories. No one of the needy in the masses is left out. The needy from the relatives of the Messenger of Allah have their share in the fifty percent of al-Khums. This suffices them and they do not need the charities of the masses, the charities of the Holy Prophet (s. a) and the Wali (Leadership with Divine Authority). In this way the system leaves no one as a needy of the masses or of the relatives of the Messenger of Allah without proper coverage and well fare benefits. All the needy benefit. For this reason there is not tax on the properties of the Holy Prophet (s. a) or Wali (Leadership with Divine Authority). It is because for all kinds of needs there is resources in the system to facilitate them. There are responsibilities as well as rights.”

مرسل كالحسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2895

5ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ بَعْضِ أَصْحَابِنَا أَظُنُّهُ السَّيَّارِيَّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ لَمَّا وَرَدَ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) عَلَى الْمَهْدِيِّ رَآهُ يَرُدُّ الْمَظَالِمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بَالُ مَظْلِمَتِنَا لا تُرَدُّ فَقَالَ لَهُ وَمَا ذَاكَ يَا أَبَا الْحَسَنِ قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى لَمَّا فَتَحَ عَلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَدَكاً وَمَا وَالاهَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَلا رِكَابٍ فَأَنْزَلَ الله عَلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَآتِ ذَا الْقُرْبى‏ حَقَّهُ فَلَمْ يَدْرِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ هُمْ فَرَاجَعَ فِي ذَلِكَ جَبْرَئِيلَ وَرَاجَعَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) رَبَّهُ فَأَوْحَى الله إِلَيْهِ أَنِ ادْفَعْ فَدَكاً إِلَى فَاطِمَةَ (عليها السلام) فَدَعَاهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ لَهَا يَا فَاطِمَةُ إِنَّ الله أَمَرَنِي أَنْ أَدْفَعَ إِلَيْكِ فَدَكاً فَقَالَتْ قَدْ قَبِلْتُ يَا رَسُولَ الله مِنَ الله وَمِنْكَ فَلَمْ يَزَلْ وُكَلاؤُهَا فِيهَا حَيَاةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا وُلِّيَ أَبُو بَكْرٍ أَخْرَجَ عَنْهَا وُكَلاءَهَا فَأَتَتْهُ فَسَأَلَتْهُ أَنْ يَرُدَّهَا عَلَيْهَا فَقَالَ لَهَا ائْتِينِي بِأَسْوَدَ أَوْ أَحْمَرَ يَشْهَدُ لَكِ بِذَلِكِ فَجَاءَتْ بِأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَأُمِّ أَيْمَنَ فَشَهِدَا لَهَا فَكَتَبَ لَهَا بِتَرْكِ التَّعَرُّضِ فَخَرَجَتْ وَالْكِتَابُ مَعَهَا فَلَقِيَهَا عُمَرُ فَقَالَ مَا هَذَا مَعَكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ كِتَابٌ كَتَبَهُ لِيَ ابْنُ أَبِي قُحَافَةَ قَالَ أَرِينِيهِ فَأَبَتْ فَانْتَزَعَهُ مِنْ يَدِهَا وَنَظَرَ فِيهِ ثُمَّ تَفَلَ فِيهِ وَمَحَاهُ وَخَرَقَهُ فَقَالَ لَهَا هَذَا لَمْ يُوجِفْ عَلَيْهِ أَبُوكِ بِخَيْلٍ وَلا رِكَابٍ فَضَعِي الْحِبَالَ فِي رِقَابِنَا فَقَالَ لَهُ الْمَهْدِيُّ يَا أَبَا الْحَسَنِ حُدَّهَا لِي فَقَالَ حَدٌّ مِنْهَا جَبَلُ أُحُدٍ وَحَدٌّ مِنْهَا عَرِيشُ مِصْرَ وَحَدٌّ مِنْهَا سِيفُ الْبَحْرِ وَحَدٌّ مِنْهَا دُومَةُ الْجَنْدَلِ فَقَالَ لَهُ كُلُّ هَذَا قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا كُلُّهُ إِنَّ هَذَا كُلَّهُ مِمَّا لَمْ يُوجِفْ عَلَى أَهْلِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِخَيْلٍ وَلا رِكَابٍ فَقَالَ كَثِيرٌ وَأَنْظُرُ فِيهِ.

5. Ali ibn Muhammad ibn ‘Abdallah has narrated from Certain persons of our people that I thinks is al-Sayyari from Ali ibn Asbat who has said the following. “In one of the meetings of abu al-Hassan Musa (a. s.) with al-Mahdi (one of ‘Abbassid ruler) the Imam found him paying reparations (for the damages caused to people). The Imam (a. s.) said, “O Amir al-Mu’minin, what has happened to the reparations due to us?” He then asked, “What damage is caused to you O abu al-Hassan ?” He (the Imam (a. s.) said, “Allah, the Holy, the Most High, granted victory to His Holy Prophet (s. a) and the land of Fadak and its surrounding areas came under his control without any armed struggle Allah sent a message to His the Holy Prophet (s. a). It said, “Give the relatives their rights.” The Messenger of Allah did not know who they were. He turned to Jibril to find out and Jibril turned to his Lord for the answer. Allah then sent revelation to him to give possession of Fadak to Fatima (a. s.). There upon, the Messenger of Allah called Fatima and said to her. “O Fatima (a. s.) Allah has commanded me to give possession of Fadak to you. She then said, “ O the Messenger of Allah, I have accepted the offer from Allah and from you.” Thereafter her representatives lived there during the life time of the Messenger of Allah. When abu Bakr took control he expelled her representatives there from. She went to abu Bakr and asked him to reverse his decision and return Fadak to her but he said to Fatima (a. s.), “Bring to a black or white to testify that Fadak belonged to you.” Fatima (a. s.) brought Amir al-Mu’minin Ali (a. s.) and ’Umm Ayman who both testified in favor of Fatima (a. s.). He then wrote, “Fatima must not be disturbed in the matters of Fadak.” Fatima then left with the document. On the way ‘Umar came from the opposite direction and asked, “What is it in your hand O daughter of Muhammad?” Fatima (a. s.) said, “It is a document that ibn abu Quhafa has written for me.” He said, “Show it to me.” Fatima refused to hand it over to him but he snatched it away from her hand and read it. He then spit on it wiped out its writing and tore it into pieces. He said, “This was not captured by forces of the camels and horses of your father so that you can tie the rope around our necks.” Al-Mahdi said, “O abu al-Hassan define for me the boundaries of Fadak.” The Imam (a. s.) said, “On one side it borders the mountain of ’Uhud. On the other side is ‘Arish Misr. Also it borders Sayf al-Bahr and on one of its sides is Dawmat al-Jandal.” Then he asked the Imams, “Is that all?” He said, “Yes, O Amir al-Mu’minin, this is all that came to the Messenger of Allah without the use of the forces of the camels and horses.” He said, “This is a large area but I will look into it.”

مجهول

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2896

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ الانْفَالُ هُوَ النَّفْلُ وَفِي سُورَةِ الانْفَالِ جَدْعُ الانْفِ.

6. A number of our people has narrated Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from Muhammad ibn Muslim who has said the following. “Al-Anfal means al-Nafl (optional). In this chapter, al-Anfal, stands the amputation of the nose (of enemies and proof of their humiliation).”

ضعيف على المشهور

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2897

7ـ أَحْمَدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سُئِلَ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ فَقِيلَ لَهُ فَمَا كَانَ لله فَلِمَنْ هُوَ فَقَالَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَا كَانَ لِرَسُولِ الله فَهُوَ لِلامَامِ فَقِيلَ لَهُ أَ فَرَأَيْتَ إِنْ كَانَ صِنْفٌ مِنَ الاصْنَافِ أَكْثَرَ وَصِنْفٌ أَقَلَّ مَا يُصْنَعُ بِهِ قَالَ ذَاكَ إِلَى الامَامِ أَ رَأَيْتَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَيْفَ يَصْنَعُ أَ لَيْسَ إِنَّمَا كَانَ يُعْطِي عَلَى مَا يَرَى كَذَلِكَ الامَامُ.

7. Ahmad has narrated from Ahmad ibn Muhammad ibn abu Nasr who has said the following. “Once a person asked al-Rida (a. s.) about the words of Allah, the Most Majestic, the Most gracious, “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) It then was asked, “The portion that belongs to Allah to who does it go?” The Imam (a. s.) said, “It belongs to the Messenger of Allah and whatever belongs to the Messenger of Allah it belongs to the Imam.” Another question said, “If one of the categories of welfare recipient would more and the other category less then how it is dealt with?” The Imam (a. s.) said, “It is left to the discretion of the Imam consider how the Messenger of Allah dealt with such cases. Is it not the case that he used his own discretion and distribute as he would consider proper? The Imam would deal with such case in the same way.”

صحيح

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2898

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّهُ سُئِلَ عَنْ مَعَادِنِ الذَّهَبِ وَالْفِضَّةِ وَالْحَدِيدِ وَالرَّصَاصِ وَالصُّفْرِ فَقَالَ عَلَيْهَا الْخُمُسُ.

8. Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn abu ‘Imayr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following. “Abu Ja‘far (a. s.) was asked about the minerals such as gold, silver, iron, lead and zinc. He said, “They all are subject to al-Khums.”

حسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2899

9ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ قَالَ الامَامُ يُجْرِي وَيُنَفِّلُ وَيُعْطِي مَا شَاءَ قَبْلَ أَنْ تَقَعَ السِّهَامُ وَقَدْ قَاتَلَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِقَوْمٍ لَمْ يَجْعَلْ لَهُمْ فِي الْفَيْ‏ءِ نَصِيباً وَإِنْ شَاءَ قَسَمَ ذَلِكَ بَيْنَهُمْ.

9. Ali has narrated from his father from Ibn Abi ‘Umayr from Jamil from Zurara who has said the following. “The Imam has the right before the distribution to spend form (booties of war), give as gift, grants and other causes. The Messenger of Allah had a confrontation with a people and he did not leave anything for them from al-Fay’. He may have given them a share if he would have wanted.”

حسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2900

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ حُكَيْمٍ مُؤَذِّنِ ابْنِ عِيسَى قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) بِمِرْفَقَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ أَشَارَ بِيَدِهِ ثُمَّ قَالَ هِيَ وَالله الافَادَةُ يَوْماً بِيَوْمٍ إِلا أَنَّ أَبِي جَعَلَ شِيعَتَهُ فِي حِلٍّ لِيَزْكُوا.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibnsn from ‘Abd al-Samad ibn Bashir from Hakim Mu’dhin ibn ‘Isa who has said the following. “Once I asked abu ‘Abdallah about the words of Allah, the Most High, ““Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) Abu ‘Abdallah (a. s.) placing his elbows on his knees and making hand gestures said, “By Allah, such gains are the daily gains except that my father had given more freedom and ease to his Shi‘a (to pay the one fifth any time during the or at the end of the year).”

ضعيف على المشهور

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2901

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنِ الْخُمُسِ فَقَالَ فِي كُلِّ مَا أَفَادَ النَّاسُ مِنْ قَلِيلٍ أَوْ كَثِيرٍ.

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Husayn ibn ‘Uthman from Sama‘ who has said the following. “I asked abu al-Hassan about al-Khums. He said, “It is due on all small and large gains that people make.”

حسن أو موثق

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2902

12ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى بْنِ يَزِيدَ قَالَ كَتَبْتُ جُعِلْتُ لَكَ الْفِدَاءَ تُعَلِّمُنِي مَا الْفَائِدَةُ وَمَا حَدُّهَا رَأْيَكَ أَبْقَاكَ الله تَعَالَى أَنْ تَمُنَّ عَلَيَّ بِبَيَانِ ذَلِكَ لِكَيْلا أَكُونَ مُقِيماً عَلَى حَرَامٍ لا صَلاةَ لِي وَلا صَوْمَ فَكَتَبَ الْفَائِدَةُ مِمَّا يُفِيدُ إِلَيْكَ فِي تِجَارَةٍ مِنْ رِبْحِهَا وَحَرْثٍ بَعْدَ الْغَرَامِ أَوْ جَائِزَةٍ.

12. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa ibn Yazid who has said the following. “I wrote to the Imam (a. s.), may Allah take my soul in service for your cause, explain to me what is gain and profit? What is its limit? What is your opinion? May Allah grant you long life. I will be grateful for your explanation so I will not continue in unlawful activities with invalid prayer and fasting.” He wrote to me , “Gain and profit is the income from trade from its net profit or from farming after the deduction of expenses and prizes.”

مجهول

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2903

13ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ كَتَبْتُ إِلَى ابي جعفر (عَلَيْهِ السَّلام) الْخُمُسُ أُخْرِجُهُ قَبْلَ الْمَئُونَةِ أَوْ بَعْدَ الْمَئُونَةِ فَكَتَبَ بَعْدَ الْمَئُونَةِ.

13. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following. “I wrote to abu Ja‘far (a. s.), “Is al-Khums paid before or after deducting the expenses?” He wrote back in answer, “It is paid after the deduction of the expenses.”

صحيح

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2904

14ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كُلُّ شَيْ‏ءٍ قُوتِلَ عَلَيْهِ عَلَى شَهَادَةِ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً رَسُولُ الله فَإِنَّ لَنَا خُمُسَهُ وَلا يَحِلُّ لاحَدٍ أَنْ يَشْتَرِيَ مِنَ الْخُمُسِ شَيْئاً حَتَّى يَصِلَ إِلَيْنَا حَقَّنَا.

14. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir from abu Ja‘far (a. s.) who has said the following. “Whatever is gained from a war that is fought to establish the testimony of that says, “There is no lord besides Allah and the Muhammad is the Messenger of Allah “ its al-Khums belongs to us. It is not lawful for to buy anything with a money for which al-Khums, our right is not paid.”

ضعيف على المشهور

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2905

15ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ الْعَزِيزِ بْنِ نَافِعٍ قَالَ طَلَبْنَا الاذْنَ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَأَرْسَلْنَا إِلَيْهِ فَأَرْسَلَ إِلَيْنَا ادْخُلُوا اثْنَيْنِ اثْنَيْنِ فَدَخَلْتُ أَنَا وَرَجُلٌ مَعِي فَقُلْتُ لِلرَّجُلِ أُحِبُّ أَنْ تَسْتَأْذِنَ بِالْمَسْأَلَةِ فَقَالَ نَعَمْ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ أَبِي كَانَ مِمَّنْ سَبَاهُ بَنُو أُمَيَّةَ قَدْ عَلِمْتُ أَنَّ بَنِي أُمَيَّةَ لَمْ يَكُنْ لَهُمْ أَنْ يُحَرِّمُوا وَلا يُحَلِّلُوا وَلَمْ يَكُنْ لَهُمْ مِمَّا فِي أَيْدِيهِمْ قَلِيلٌ وَلا كَثِيرٌ وَإِنَّمَا ذَلِكَ لَكُمْ فَإِذَا ذَكَرْتُ رَدَّ الَّذِي كُنْتُ فِيهِ دَخَلَنِي مِنْ ذَلِكَ مَا يَكَادُ يُفْسِدُ عَلَيَّ عَقْلِي مَا أَنَا فِيهِ فَقَالَ لَهُ أَنْتَ فِي حِلٍّ مِمَّا كَانَ مِنْ ذَلِكَ وَكُلُّ مَنْ كَانَ فِي مِثْلِ حَالِكَ مِنْ وَرَائِي فَهُوَ فِي حِلٍّ مِنْ ذَلِكَ قَالَ فَقُمْنَا وَخَرَجْنَا فَسَبَقَنَا مُعَتِّبٌ إِلَى النَّفَرِ الْقُعُودِ الَّذِينَ يَنْتَظِرُونَ إِذْنَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُمْ قَدْ ظَفِرَ عَبْدُ الْعَزِيزِ بْنُ نَافِعٍ بِشَيْ‏ءٍ مَا ظَفِرَ بِمِثْلِهِ أَحَدٌ قَطُّ قَدْ قِيلَ لَهُ وَمَا ذَاكَ فَفَسَّرَهُ لَهُمْ فَقَامَ اثْنَانِ فَدَخَلا عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ أَحَدُهُمَا جُعِلْتُ فِدَاكَ إِنَّ أَبِي كَانَ مِنْ سَبَايَا بَنِي أُمَيَّةَ وَقَدْ عَلِمْتُ أَنَّ بَنِي أُمَيَّةَ لَمْ يَكُنْ لَهُمْ مِنْ ذَلِكَ قَلِيلٌ وَلا كَثِيرٌ وَأَنَا أُحِبُّ أَنْ تَجْعَلَنِي مِنْ ذَلِكَ فِي حِلٍّ فَقَالَ وَذَاكَ إِلَيْنَا مَا ذَاكَ إِلَيْنَا مَا لَنَا أَنْ نُحِلَّ وَلا أَنْ نُحَرِّمَ فَخَرَجَ الرَّجُلانِ وَغَضِبَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَلَمْ يَدْخُلْ عَلَيْهِ أَحَدٌ فِي تِلْكَ اللَّيْلَةِ إِلا بَدَأَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ أَ لا تَعْجَبُونَ مِنْ فُلانٍ يَجِيئُنِي فَيَسْتَحِلُّنِي مِمَّا صَنَعَتْ بَنُو أُمَيَّةَ كَأَنَّهُ يَرَى أَنَّ ذَلِكَ لَنَا وَلَمْ يَنْتَفِعْ أَحَدٌ فِي تِلْكَ اللَّيْلَةِ بِقَلِيلٍ وَلا كَثِيرٍ إِلا الاوَّلَيْنِ فَإِنَّهُمَا غَنِيَا بِحَاجَتِهِمَا.

15. Ahmad ibn Muhammad has narrated from mmd ibn Sinan from Yunus ibn ya‘qub from ‘Abd al-‘Aziz ibn Na’fi‘ who has said the following. “We asked permission from abu ‘Abdallah (a. s.) and sent him a message. He then sent us a message that told two of us should meet him at one time. I and a man with me went to meet him. I said to the man, “I like you to ask permission to ask questions.” He said, “Yes, I will do so.” He then said to the Imam (a. s.), may Allah take my soul in service for your cause, my father was taken as a captive by the ’Umayyids. I know that ’Umayyids did not consider lawful and unlawful matters and that they did not have any right in all that was in their possession in large or small quantities but that they rightfully belonged to you. When I think how much must return to you I get a feeling that almost destroys my power of reason.” The Imam (a. s.) said, “You are free from such obligation as well as all those who is in same conditions as you are, are also from such obligations after me.” The narrator has said, “We than left and Mut‘ab.(the servant) reached the next group who were to meet the Imam (a. s.) before us and said, “’Abd al-‘Aziz ibn Na’fi‘ has succeeded in what no one before him had ever done.” They asked, “What is it?” He then explained it to them. Then two of them went to see the Imam (a. s.) One of them said, “May Allah take my soul in service for your cause, my father was a captive in the hands of the ’Umayyids. I knew that the ’Umayyids. Had no legal control over all that had in small or large amounts. I would like that you would set me free from the liabilities.” The Imam (a. s.) said, “Is that up us?” It is not up us. We have no right to make thing lawful or unlawful.” The two men then left. Abu ‘Abdallah (a. s.) became angry. No one then went to see him but that abu ‘Abdallah (a. s.) began to say, “Are you not surprised at so and so? He comes to me to legalize what th ’Umayyids. Had done? He thinks it is up to us. That night no one benefited less or more except the first two people. They gained what they needed.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2906

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مِنْ أَيْنَ دَخَلَ عَلَى النَّاسِ الزِّنَا قُلْتُ لا أَدْرِي جُعِلْتُ فِدَاكَ قَالَ مِنْ قِبَلِ خُمُسِنَا أَهْلَ الْبَيْتِ إِلا شِيعَتَنَا الاطْيَبِينَ فَإِنَّهُ مُحَلَّلٌ لَهُمْ لِمِيلادِهِمْ.

16. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Durays al-Kunnas who has said the following. “Abu ‘Abdallah (a. s.) said, “Why people get the course of adultery?” I said, “I do not know, May Allah take my soul in service for your cause.” He said, “It is because of not paying our al-Khums (one fifth religious dues) except our pure Shi‘a. It helps cleans their birth.”

حسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2907

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ شُعَيْبٍ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَحْنُ قَوْمٌ فَرَضَ الله طَاعَتَنَا لَنَا الانْفَالُ وَلَنَا صَفْوُ الْمَالِ.

17. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayar from Shu‘ayb from abu al-Sabbah who has said the following. “Abu ‘Abdallah (a. s.) said to me, “We are the people obedience to whom is obligatory by the commands of Allah. Al-Anfal (properties acquired without the use of armed forces) and the best of the properties of the gains from war belong to us.”

حسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2908

18ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي الرَّجُلِ يَمُوتُ لا وَارِثَ لَهُ وَلا مَوْلَى قَالَ هُوَ مِنْ أَهْلِ هَذِهِ الايَةِ يَسْئَلُونَكَ عَنِ الانْفالِ.

18. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Rifa‘a from Aban ibn Taghlib from abu ‘Abdallah (a. s.) who has said the following. About a man who dies without a heir the Imam (a. s.) said, “To him this verse applies, ‘They (the believers) ask you (Muhammad) about the booty captured (from the enemies) during a war. .” (8:1)

ضعيف

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2909

19ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الْكَنْزِ كَمْ فِيهِ قَالَ الْخُمُسُ وَعَنِ الْمَعَادِنِ كَمْ فِيهَا قَالَ الْخُمُسُ وَكَذَلِكَ الرَّصَاصُ وَالصُّفْرُ وَالْحَدِيدُ وَكُلُّ مَا كَانَ مِنَ الْمَعَادِنِ يُؤْخَذُ مِنْهَا مَا يُؤْخَذُ مِنَ الذَّهَبِ وَالْفِضَّةِ.

19. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayar from Hammad from abu ‘Abdallah (a. s.) who has said the following about how much al-Khums is on treasures. “One fifth of treasure found is paid as al-Khums.” The question said, “How much is on minerals?” The Imam (a. s.) said, “one fifth. So is lead, zinc and iron. All minerals are like gold and silver on which the religious due is one fifth.”

حسن

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2910

20ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَبَّاحٍ الازْرَقِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) قَالَ إِنَّ أَشَدَّ مَا فِيهِ النَّاسُ يَوْمَ الْقِيَامَةِ أَنْ يَقُومَ صَاحِبُ الْخُمُسِ فَيَقُولَ يَا رَبِّ خُمُسِي وَقَدْ طَيَّبْنَا ذَلِكَ لِشِيعَتِنَا لِتَطِيبَ وِلادَتُهُمْ وَلِتَزْكُوَ وِلادَتُهُمْ.

20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Sabbah al-Arzaq from Muhammad ibn Muslim from one of them (abu Ja‘far or abu ‘Abdallah (a. s.) who has said the following. “The most serious trouble that one would face on the Day of Judgment is when a person with the right to receive al-Khums will stand up and say, “Lord, my al-Khums was paid.” However, we have gifted it to our Shi‘a to cleanse and purify their birth.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2911

21ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَمَّا يُخْرَجُ مِنَ الْبَحْرِ مِنَ اللُّؤْلُؤِ وَالْيَاقُوتِ وَالزَّبَرْجَدِ وَعَنْ مَعَادِنِ الذَّهَبِ وَالْفِضَّةِ مَا فِيهِ قَالَ إِذَا بَلَغَ ثَمَنُهُ دِينَاراً فَفِيهِ الْخُمُسُ.

21. Muhammad ibn Yahya has narrated from from Muhammad ibn al-Husayn from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Ali from abu al-Hassan (a. s.) who has said the following. The narrator has said, “I asked him about what is taken out of the sea, such as pearls, ruby and chrysolite and minerals such as gold and silver and others as to how much is al-Khums on them?” The Imam (a. s.) said, “If it would value up to a Dinar then al-Khums is due on it.”

مجهول

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2912

22ـ مُحَمَّدُ بْنُ الْحُسَيْنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ كَتَبْتُ إِلَيْهِ يَا سَيِّدِي رَجُلٌ دُفِعَ إِلَيْهِ مَالٌ يَحُجُّ بِهِ هَلْ عَلَيْهِ فِي ذَلِكَ الْمَالِ حِينَ يَصِيرُ إِلَيْهِ الْخُمُسُ أَوْ عَلَى مَا فَضَلَ فِي يَدِهِ بَعْدَ الْحَجِّ فَكَتَبَ (عَلَيْهِ السَّلام) لَيْسَ عَلَيْهِ الْخُمُسُ.

22. Muhammad ibn al-Husayn and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar who has said the following. “I wrote to him, ‘My master, a man is given money to perform Hajj. Is there al-Khums on such money when he would receive it or there is al-Khums on what would remain extra from the expenses after Hajj?” He wrote, “There is no al-Khums on him.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2913

23ـ سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَبْدِ رَبِّهِ قَالَ سَرَّحَ الرِّضَا (عَلَيْهِ السَّلام) بِصِلَةٍ إِلَى أَبِي فَكَتَبَ إِلَيْهِ أَبِي هَلْ عَلَيَّ فِيمَا سَرَّحْتَ إِلَيَّ خُمُسٌ فَكَتَبَ إِلَيْهِ لا خُمُسَ عَلَيْكَ فِيمَا سَرَّحَ بِهِ صَاحِبُ الْخُمُسِ.

23. Sahl ibn Ziyad has narrated from Muhammad ibn ‘Isa from Ali ibn al-Husayn ibn ‘Abd Rabbihi who has said the following. “Al-Rida (a. s.) sent a gift to my father and my father wrote to him, “Is there al-Khums on the gift you just sent to me?” He wrote back to him in answer, “There is no al-Khums on the gift that the recipient of al-Khums has sent to you.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2914

24ـ سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) أَقْرَأَنِي عَلِيُّ بْنُ مَهْزِيَارَ كِتَابَ أَبِيكَ (عَلَيْهِ السَّلام) فِيمَا أَوْجَبَهُ عَلَى أَصْحَابِ الضِّيَاعِ نِصْفُ السُّدُسِ بَعْدَ الْمَئُونَةِ وَأَنَّهُ لَيْسَ عَلَى مَنْ لَمْ تَقُمْ ضَيْعَتُهُ بِمَئُونَتِهِ نِصْفُ السُّدُسِ وَلا غَيْرُ ذَلِكَ فَاخْتَلَفَ مَنْ قِبَلَنَا فِي ذَلِكَ فَقَالُوا يَجِبُ عَلَى الضِّيَاعِ الْخُمُسُ بَعْدَ الْمَئُونَةِ مَئُونَةِ الضَّيْعَةِ وَخَرَاجِهَا لا مَئُونَةِ الرَّجُلِ وَعِيَالِهِ فَكَتَبَ (عَلَيْهِ السَّلام) بَعْدَ مَئُونَتِهِ وَمَئُونَةِ عِيَالِهِ وَبَعْدَ خَرَاجِ السُّلْطَانِ.

24. Sahl has narrated from Ibrahim ibn Muhammad al-Hamadani who has said the following. “I wrote to abu al-Hassan (a. s.) , ‘ail ibn Mahziyar read to me the letter of your father (a. s.) that said, “The owners of gardens pay three percent after deducting the expenses. Those whose gardens would not produce even the expenses there is nothing due on them.” A difference of opinion has risen among our people. They say that on the produce of the gardens there is al-Khums after the deduction of the expenses, the expenses of the garden not the expenses of the owner and his family. The Imam (a. s.) wrote back in answer, “Al-Khums is due after the deduction of the taxes to government and the expenses of one’s family.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2915

25ـ سَهْلٌ عَنْ أَحْمَدَ بْنِ الْمُثَنَّى قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ زَيْدٍ الطَّبَرِيُّ قَالَ كَتَبَ رَجُلٌ مِنْ تُجَّارِ فَارِسَ مِنْ بَعْضِ مَوَالِي أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) يَسْأَلُهُ الاذْنَ فِي الْخُمُسِ فَكَتَبَ إِلَيْهِ بِسْمِ الله الرَّحْمَنِ الرَّحِيمِ إِنَّ الله وَاسِعٌ كَرِيمٌ ضَمِنَ عَلَى الْعَمَلِ الثَّوَابَ وَعَلَى الضِّيقِ الْهَمَّ لا يَحِلُّ مَالٌ إِلا مِنْ وَجْهٍ أَحَلَّهُ الله وَإِنَّ الْخُمُسَ عَوْنُنَا عَلَى دِينِنَا وَعَلَى عِيَالاتِنَا وَعَلَى مَوَالِينَا وَمَا نَبْذُلُهُ وَنَشْتَرِي مِنْ أَعْرَاضِنَا مِمَّنْ نَخَافُ سَطْوَتَهُ فَلا تَزْوُوهُ عَنَّا وَلا تَحْرِمُوا أَنْفُسَكُمْ دُعَاءَنَا مَا قَدَرْتُمْ عَلَيْهِ فَإِنَّ إِخْرَاجَهُ مِفْتَاحُ رِزْقِكُمْ وَتَمْحِيصُ ذُنُوبِكُمْ وَمَا تُمَهِّدُونَ لانْفُسِكُمْ لِيَوْمِ فَاقَتِكُمْ وَالْمُسْلِمُ مَنْ يَفِي لله بِمَا عَهِدَ إِلَيْهِ وَلَيْسَ الْمُسْلِمُ مَنْ أَجَابَ بِاللِّسَانِ وَخَالَفَ بِالْقَلْبِ وَالسَّلامُ.

25. Sahl has narrated from Ahmad ibn al-Muthanna who has said that Muhammad ibn al-Tabari has said that a businessman from Persia who was of the friends of abu al-Hassan al-Rida (a. s.) wanted permission about al-khums. The Imam (a. s.) wrote. “In the name of Allah, the Beneficent, the Merciful Allah increases people’s sustenance and He is generous. He has guaranteed rewards for work and depression in sadness. The use of a property is not lawful unless it is used in the way Allah has made lawful. Al-Khums helps us in our religion, in the expenses of our dependents and our friends. It helps us to gift and buy protection of for our dignity against those whom we fear. Do not withheld it from us and do not deprive yourselves from our prayers as far as it is possible for you. Paying al-Khums increases you earnings, cleanses your sins and whatever you would preserve for yourselves for the day that you would need help the most. A Muslim is one who fulfills his promise to Allah. One is not a Muslim if he would say, “Yes, with his tongue but would oppose it in his heart. With peace.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2916

26ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ قَدِمَ قَوْمٌ مِنْ خُرَاسَانَ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَسَأَلُوهُ أَنْ يَجْعَلَهُمْ فِي حِلٍّ مِنَ الْخُمُسِ فَقَالَ مَا أَمْحَلَ هَذَا تَمْحَضُونَّا بِالْمَوَدَّةِ بِأَلْسِنَتِكُمْ وَتَزْوُونَ عَنَّا حَقّاً جَعَلَهُ الله لَنَا وَجَعَلَنَا لَهُ وَهُوَ الْخُمُسُ لا نَجْعَلُ لا نَجْعَلُ لا نَجْعَلُ لاحَدٍ مِنْكُمْ فِي حِلٍّ.

26. Through the same chain of narrators it is narrated from Muhammad ibn Zayd who has said the following. “A group of people came from Khurasan to abu al-Hassan al-Rida (a. s.). They asked him to set tehm free from the obligation of payment of al-Khums. The Imam (a. s.) said, “What kind of plan is this? Do you try to love us purely only with your tongue and withheld from us the right that Allah has set for us? That right is al-Khums. We do not , do not and do not wave it to anyone of you.”

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The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2917

27ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي (a.s) إِذْ دَخَلَ عَلَيْهِ صَالِحُ بْنُ مُحَمَّدِ بْنِ سَهْلٍ وَكَانَ يَتَوَلَّى لَهُ الْوَقْفَ بِقُمَّ فَقَالَ يَا سَيِّدِي اجْعَلْنِي مِنْ عَشَرَةِ آلافٍ فِي حِلٍّ فَإِنِّي أَنْفَقْتُهَا فَقَالَ لَهُ أَنْتَ فِي حِلٍّ فَلَمَّا خَرَجَ صَالِحٌ قَالَ أَبُو جَعْفَرٍ (a.s) أَحَدُهُمْ يَثِبُ عَلَى أَمْوَالِ حَقِّ آلِ مُحَمَّدٍ وَأَيْتَامِهِمْ وَمَسَاكِينِهِمْ وَفُقَرَائِهِمْ وَأَبْنَاءِ سَبِيلِهِمْ فَيَأْخُذُهُ ثُمَّ يَجِي‏ءُ فَيَقُولُ اجْعَلْنِي فِي حِلٍّ أَ تَرَاهُ ظَنَّ أَنِّي أَقُولُ لا أَفْعَلُ وَالله لَيَسْأَلَنَّهُمُ الله يَوْمَ الْقِيَامَةِ عَنْ ذَلِكَ سُؤَالاً حَثِيثاً.

27. Ali ibn Ibrahim has narrated from his father who has said the following. “I was in the presence of abu Ja‘far al-Thani (a. s.) that Salih ibn Muhammad ibn Sahl came and he was his supervisor of endowments in Qumm. He said, “My master, wave to me ten thousand because I have already spent it.” The Imam (a. s.) said, “It is waved in your favor.” When Salih left then abu Ja‘far (a. s.) said as herein below. “Once one of them gets his hand on the property that belongs to Ahl al-Bayt of Muhammad (s. a), to their orphans, their destitute, to their needy and to those of them who become needy on a journey and then he comes to us and says, “Wave it in my favor.” Do you think I can say, “No, I will not wave it in your favor?” By Allah, Allah will soon ask them on the Day of Judgment without any concession.”

حسن كالسابق

The Fay’, al-Anfal, al-Khums, its rules and the properties subject to al-Khums - Hadith 2918

28ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الْعَنْبَرِ وَغَوْصِ اللُّؤْلُؤِ فَقَالَ (عَلَيْهِ السَّلام) عَلَيْهِ الْخُمُسُ.

28. Ali has narrated from his father from ibn abu ‘Umayar from Hammad from al-Halabi who has said the following. “I asked abu ‘Abdallah (a. s.) about the corral and diving for pearls. The Imam (a. s.) said, “There is al-Khums due on them.”

حسن كالسابق