Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 64

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.)

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. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus and Ali ibn Muhammad from Sahl ibn Ziyad, abu Sa‘id from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said that he asked abu ‘Abdallah (a.s.) about the following words of Allah, the Most Holy, the Most High. “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) The Imam (a.s.) said, “This was sent from heavens about Ali ibn abu talib al-Hassan and al-Husayn (a.s.).” I then said, “People say, “Why did He not specify Ali and his family by their names in the book of Allah, the Most Holy, the Most High?’” The Imam (a.s.) said, “Say to them, ‘The command for prayer came to the Messenger of Allah but He has not specified (the number of the Rak‘ats) for them three nor four. It, in fact, was the Messenger of Allah who explained to them this matter. The command for Zakat (a form of income tax) came to the Messenger of Allah and there was no specific taxable number such as one Dirham on every forty Dirham. It was the Messenger of Allah who explained it for them. The command for Hajj came to the Messenger of Allah. It did not say walk senven times around the Ka‘ba It was the Messenger of Allah who explained it for them. The verse about obedience came “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) It came to declare that Ali, al-Hassan and al-Husayn (a.s.) were the leards who possessed Divine authority. The Messenger of Allah then said about Ali (a.s.), “On whoever I have Divine Authority, then Ali (a.s.) has Divne Authority over him also.” He also has said, “I enjoin you to follow the book of Allah and my family because have prayed to Allah, the Most Holy, the Most High not to separate these two from eachother until He will make them arrive al-Kawthar (at the pool of Paradise) to meet me. He has granted my prayer as suCh” The Holy Prophet (s.a.) has said, “Do not try to teach them (The Imam (a.s.) becaue they are far more knowledgeable than you.” The Holy Prophet (s.a.) has said, “The Imam (a.s.) will never take you out of the gate of guidance and they never make you enter the gate of misguidance.” Had the Messenger of Allah remained silent and would not explain anything about his Ahl al-Bayt (family) the family of so and so would have advanced their claim for Imamat (Leadership with Divine Authority). However, Allah, the Most Holy, the Most High, has revealed it in His book to confirm the explanantions of His Prophet about Ahl al-Bayt (in the following verse), “People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly.” (33:33) Ali, Fatima, al-Hassan andlhy (a.s.) were there and the Holy Prophet (s.a.) made them to enter under al-Kisa’ (the Cloack) in the house of ’Umm salama and then said, “O Lord, every prophet has a family and a gravity, and these are my family and gravity.” ’Umm Salama at this point said, “Am I not of your family?” The Holy Prophet (s.a.) said, “You are in goodness but these are my family and my gravity.” Whe the Messenger of Allah passed away Ali (a.s.) had the utmost priority and guardianship of the people all because of what the Messenger of Allah had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (a.s.) (was about to) passed away he could not (and would not) enter Muhammad ibn Ali or al-‘Abbass ibn Ali or anyone of his other sons in the position of Imamt. Otherewise, al-Hassan and al-Husayn (a.s.) would have said, “Allah, the Most Holy, the Most High, has revealed about us jus as He has done so about you, and He has commaned people to obey us just as He has commanded people to obey you. The Messenger of Allah has preached to people about us just as he has done so about you. Allah has removed al-Rijs uncleanliness from us just as He has done so to you. When Ali (a.s.) left this world, al-Hassan had the utmost priority for Imamat (Leadership with Divine Authority) because he was the eldest. When was about to die he could not, and would not, enter his sons in the position of Imamat.It is because ;Allah, the Most Holy, the Most High, says, “. . The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. .” (33:6) He then places Imamat (Leadership with Divine Authority) in his sons. If so, al-Husayn (a.s.) would have said, “Allah has commanded people to obey me just as He has commanded people to obey you and to obey your father. The Messenger of Allah has preached to people about me just as he has preached to people about you and your father. Allah has removed al-Rijs (unleanliness) from me just as He has removed from you and your father. When the Imamat (Leadership with Divine Authority) was infull force with al-Husayn (a.s.) there was no one in his family to who could claim against him as he could calim against his brother and father, had they wanted to diver it from him and they would not do so. After them it found its place with al-Husayn (a.s.) and the interpretation of this verse continued, “. . The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. . .” (33:6)

After al-Husayn (a.s.) Imamat (Leadership with Divine Authority) found its place with Ali ibn al-Husayn (a.s.). After Ali ibn al-Husayn (a.s.) it (Leadership with Divine Authority) found its place with Muhammad ibn Ali (a.s.).” The Imam (a.s.) said, “Al-Rijs means doubts, I swear by Allah that we never doubt in our Lord.”

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid and al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Ayyub ibn al-Hurr and ‘Imran ibn Ali al-Halabi from abu ‘Abdallah (a.s.) a similar hadith.

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 ‘Isi 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 proirity to governance (Leadership with Divine Authority) and to the Messenger of Allah than the beleivers 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 hsare in it?” He said , “No, they do not have any share in it.” I counted for him the folks from the descendents 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 andasked him, “Do the sons of al-Hassan (a.s.) have any share in it?” He replied, “No, I sweatr by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us.”

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 ‘Abdallah (a.s.). The Imam (a.s.) has said the following about 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. 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 (early afternoon) he was in the second Ruku‘ (bowing ddown). He was wearing a gown that vallued a thousand Dinar (unit of money). The Holy Prophet (s.a) had made him t wear it. King Najashi had sent it as present to him. A begger came and said the Islamic greeting words, “Be in peace O Allah’s authority and the aauthority over the believers who possesses greater priority over them than their onw selves. Give some charity to a destitute. He threw the gown to the begger and pointed with his hand to pick up and take it. At such time Allah, the Most Holy, the Most High, sent this verse of the Holy Quran. He combined His blessings with hiis 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 begger that asked Amir al-Mu’minin Ali (a.s.) for chaarity was from the angels. Those who ask the Imams from his children will also be from the angels.”

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 (p.b.u.h.) 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 Alldh, 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 (p.b.u.h.a.h.p.) 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 (p.b.u.h.ah.p.) became straitened by it and he became afraid lest they (the people) abandon their religion and come to deny it. So his mind was staitened 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-Ma'idah, 5:67). He complied with the command of Allah, may remembrance of Him be exlated, 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 (p.b.uh.) 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-Matidah, 5 :3 ).” Abu Ja' far (p.b.uh. ) 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.' “ ' “

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كُنْتُ عِنْدَهُ جَالِساً فَقَالَ لَهُ رَجُلٌ حَدِّثْنِي عَنْ وَلايَةِ عَلِيٍّ 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 from ibn as-Sinai from Ja' far ibn Bashir from Harun ibn Kharijah that Abu Basir said:

“I was with Abu Ja'far (p.b.uh.) at a session, when a man said to him: 'Tell me about the Mastership (wilaych) of Ali, whether it is from Allah or from His Messenger?' He became angry, and said: 'Woe betide you! The Messenger of Allah (p.b.uh.a.h.p.) was too fearing of Allah that he should say what he was not commanded by Allah. Indeed, He decreed it (the M.u,,''rship of Ali—p.b.u.h.)- just as Allah decreed prayer, zakat, fasting and hap. ' “

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 (عَلَيْهِ 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 Muh. ammad ibn al-Husayn, the two together from Muhammad ibn Isma'il ibn Bazi' from Mansur ibn Yunus that Abu 'I-Jarud said:

“I heard Abu Ja'far (p.b.u.h.) say: Aliah, to Whom belong Might and Majesty, made five things incumbent on (his) servants: they accepted four and rejected one.' I said: 'May I be made your ransom, name them for me.' He said: 'Prayer; but the people did not understand how to pray, then Jibril (pb.uh.) 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 zakit as you have informed them of their prayer.” Then fasting was sent down, and, when the day of 'Ashura came, the Messenger of Allah (pb.uh.ah.p.) 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 (p.b.uh.) came down and said:”Inform them of their hajj as you informed them of their prayer, their Rabat 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 Dhu 'l-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 ibn Abu Talib (p.b.uh.). Then the Messenger of Allah (pb.uh.ah.p.) 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-Matidah, S :67). Then the Messenger of Allah (p.b.uh.a.h.p.) took the hand of Ali (pb.uh.) 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 tie 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 (p.b.u.h.) said: 'By Allah, (Ali—p.b.u.h.) 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 (p.b.uh.ah.p.) 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 llim, and of His creation and His religion which He Himself accepted (for ITis creatures).”' (Abu Ja'far—p.b.u.h.—said:) 'By Allah, O Ziyad, (ibn Mundhir Abu 'I-Jarud), he (the Prophet—p.b.u.h.a.h.p.) has not given any share in this to anyone. Then came to Ali (p.b.u.h.) 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 ( p.b.u.h.a.h.p. ), al-Hassan and al-Husayn (pb.u.t.). Listen to them, and obey and support them. I entrust them with what the Messenger of Allah (p.b.u.h. a.h.p.) 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 (p.b. u h.) what he made obligatory for Ali through the Messenger of Allah (pb.uh.ah.p.). Neither of them had any excellence over the one in authority over him except on account of his age. When al-Hassan (p.b. u.h.) was present, al-Husayn (pb.u.h.) said nothing in a session, until (al-Hassan—pb.uh.) rose (to leave).Then came to al-Hassan (p.b.u.h.) what came to him, and he handed it (the Imamite) to al-Husayn. Then came to al-I.lusayn (pb.uh.) what came to him, and he called his eldest daughter, Fatimah hint al-Husayn (pb.uh.) and handed over to her a rolled up writing and an open testament (for Ali ibn al-Husayn—p.b.u.h.). Ali ibn al-Husayn (pb.uh.) was ill with a gastric complaint which (everyone) thought he would die of, so Fatimah handed the writing to Ali ibn al-Husayn (p.b.uh.). Thereafter, by Allah, this writing has come down to us.' “

*al-Husayn ibn Muhammad from MuAliah ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn Isma'il ibn Bazi' from Mansur ibn Yunus from Abu 'I-Jarud from Abu Ja'far (pb.u.h.), the same tradition.

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-Hassan from Sahl ibn Ziyad from Muhammad ibn 'Isa from Safwan ibn Yahya from Sabbah al-Azraq that Abu Basir said:

“I said to Abu Ja'far (p.b.uh.): 'A man from the Mukhtariyyah1 met me and claimed that Muhammad ibn al-Hanafiyyah (one of the sons of Ali ibn Abu Talib—p.b.u.h.) was an Imam.' Abu Ja'far (pb.uh.) became angry, then he said: 'Did you not say any

1. i.e. the Kaysaniyyah —Nlukhtar ibn Abu 'Ubayd ath-Thaqafi (1/622 — 67/687) was the leader of the uprising to avenge the slaying of al-Husayn (p.b.u.h.) at Karbala' and Kaysan Abu 'Amra was then his leading supporter among the rnaw~li thing to him?' “ He said: “I said: 'No, by Allah! I did not know what to say.' He said: 'Did you not say to him: “The Messenger of Allah (p.b.uh.ah.p.) appointed Ali, al-Hassan and al-Husayn as his successors. When Ali (p.b.uh.) passed away, he appointed al-Hassan and al-Husayn as his successors, and if he (Ali) had tried to withhold it from them, they would have said to him: 'We are successors like you.' But he would never have done this. al-I.lasan appointed al-l.lusayn as his successor, and if he had tried to withhold it from him, he would have said: 'I am a successor like you of the Messenger of Allah (p.b.u.h. ah.p.) and of my father.' But he would not have done this. Allah, to Whom belong Might and Majesty, said: Some of those bound by blood are nearer (to each other) than others (al-Anfal,8:75; al-Ahzab, 33 :6).” This is about us and about our sons.' “