AL-KAFI (Arabic & English) [Sarwar's Translation] Volume 1

AL-KAFI (Arabic & English) [Sarwar's Translation]3%

AL-KAFI (Arabic & English) [Sarwar's Translation] Author:
Translator: Muhammad Sarwar
Publisher: Darolhadith Scientific-Cultural Institute
Category: Texts of Hadith

Volume 1
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AL-KAFI (Arabic & English) [Sarwar's Translation]

AL-KAFI (Arabic & English) [Sarwar's Translation] Volume 1

Author:
Publisher: Darolhadith Scientific-Cultural Institute
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Note:

There are some missings in footnote numbers and we tried to correct but regretfully we could not find any corrected version yet anywhere even its pdf, so, if any Mumin has the corrected version even in hard copy, please send us the images of the Introduction Section of Book on alhassanain2014@gmail.com, we will apply them as soon as possible.


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Chapter 98

The Jinns Come to the Imam for Religious Instructions and for Dealing with their Affairs

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.”

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.”

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.”

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.”

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 has said that Halima daughter of Musa has said the following. “Once I saw al-Rida (a.s.) standing at the door of the firewood room and he was whispering but I would not see any9ne ellse 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.”

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.”

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.”

Chapter 99

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)

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.”

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.”

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.”

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.”

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.”

Chapter 100

The fountain head of Knowledge is Ala Muhammad (a.s.)

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.”

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.”

Chapter 101

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

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.).”

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.”

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).”

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).”

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.”

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.”

The Second Imam Al-Hasan Al-Mutaba (A.S.)

NAME AND PARENTAGE

His name is IMAM HASAN; "AL-MUJTABA" and "ABU MUHAMMAD" are his titles. He was the elder son of Imam Ali (as) and Fatima (as), the revered daughter of the holy Prophet (p).

BIRTH

He came into this world on RAMADAN 15, 3 A.H. (March 1, 625 A.D). This was the first joyful event of its nature in the Messenger's immediate family. In Mecca, when the Prophet's sons passed away during their infancy and only his daughter Fatima (as) survived, the infidels taunted him by calling him ABTAR, (issueless, sonless). It grieved the Prophet a great deal, but soon a prediction was revealed to him through the verses of SURAT AL-KAWTHAR that he would have many descendants and that his enemy would instead become "issueless".

So Imam HASAN'S birth in the third HIJRI year was the first manifestation of SURAT AL-KAWTHAR. The world knows that through Imam HASAN and Imam HUSAIN (as), the Prophet's descendants spread to every corner of the globe. In such great numbers are they that towns are brimming with them. The UMAYYADS and other dynasties tried to eliminate them by murder or hanging on crosses and successfully poisoned many of them, yet in every village or town of the world they are still bearing the standard of the Faith. On the other hand, the Prophet's enemies, once rejoicing in the plentitude of their own offspring, have effaced so completely that historians find it hard to trace them. This is also one of the proofs which bear testimony to the truthfulness of the holy QUR'AN.

INSTRUCTION

IMAM HASAN (AS) had the opportunity to be contemporary to his grandfather the holy Prophet (p) for eight years, enjoying his great affection. History records several accounts of the Prophet's love for Imam HASAN (as) and for Imam HUSAIN (as), the younger brother of Imam HASAN (as). Many QUR'ANIC verses and traditions testify to the virtues and qualities these descendants of the Messenger share in common. The following are samples of such verses: On p. 25 of YANABI' AL-MAWADDA, the HANAFI HAFIZ AL-QANDUZI, quoting AL-MUFADDAL, says: "I asked JA'FAR AS-SADIQ (AS) about verse 124 of Chapter 2 (AL-BAQARA): 'IBRAHIM was tried by His Lord with words'. And he said: 'They are the words Adam received from his Lord before is repentance was accepted, that is, that he said: 'Lord! I implore Thee in the name of Muhammad and Ali and Fatima and HASAN and HUSAIN (to accept my repentance)'". Then he asked: "What about 'and He completed them?'". The Imam answered: "It means that He completed them up to the QA'IN AL-MAHDI, twelve Imams, nine of them being the offspring of HUSAIN (AS)".

The traditions in praise of Imam HASAN (AS) and Imam HUSAIN (AS) are numerous. These are excerpts of the sayings (AHADITH) of the holy Prophet of Islam (p):

- HASAN and HUSAIN are the chieftains of the youths of Paradise.

- They both are the decoration of Heaven.

- Both are my two bouquets.

- Lord! They are dear unto me; so hold them dear too.

These and many other traditions indicate the greatness of Imam HASAN (AS) and Imam HUSAIN (AS). According to the common customs of the world, the lineage or descent is traced through male children, but the Prophet explicitly indicated that his grandsons could be rightfully called his own sons. Another tradition which is unanimously acknowledged by the traditionalists of all Muslim sects affirms that the Prophet said: "God defines everyone's children as his offspring; in my case, He has defined Ali's sons as my own". In view of the above, the Prophet looked after the instruction of these two children with special care. The two brothers were undoubtedly rendered sanctified and infallible through AYAT AT-TATHIR (holy QUR'AN, 33:33). Both brothers, even while still children, were miniature models of the Prophet's own conduct and behavior. The Prophet, explaining their characteristics, said: "HASAN possesses my majesty and grandeur of leadership, while HUSAIN has inherited my courage and generosity". The word "leadership" represents and reflects a number of manly qualities. One of them was demonstrated by the Messenger himself, as commanded by God, even during Imam HASAN'S childhood, when he carried him to take part in the MUBAHALA, i.e. the spiritual contest with the YEMENITE Christians based on the asserting of one's own truthfulness and calling for the Lord's curse on the liars. This also shows that under God's guidance, the Prophet intended his progeny to carry on his sacred mission after his death.

The Prophet passed away on the 28th of SAFAR (or on the 12th of RABI' AL-AKHIR according to other traditions) of the year 11 A.H. (May 25, 632 A.D) and Imam HASAN (AS) was deprived of his cherishing love. After three months, he had to suffer the calamity of the death of his dear mother. His instruction was now carried on totally by his father IMAM ALI IBN ABU TALIB (AS). In this atmosphere of learning, Imam HASAN (as) grew up to be a graceful and highly accomplished youth. After the Prophet's death, Imam Ali (as) led a secluded life for twenty-five years. During those years, he did not involve himself in political affairs except when expressly requested for consultation by the three caliphs.On 'UTHMAN'S tragic death, the Muslim community of Medina repeatedly requested him to assume the caliphate. As soon as Imam Ali (as) became the caliph, a series of battles ensued: JAMAL, SIFFIN and NAHRAWAN. In all these battles, IMAM HASAN (AS) assisted his father with feats of valor of his own.

CALIPHATE

Imam Ali (as) was martyred on 21st of Ramadan, 40 A.H. (January 28, 661 A.D.). The Muslims then unanimously acknowledged IMAM HASAN (AS) as their caliph. He had to shoulder such a great responsibility while still grieved by the loss of his revered father. When he addressed the nation from the pulpit for the first time, he described his qualities in detail, highlighting his indifference to property and wealth. He was quite emotional while saying that, so much so that tears choked his throat and his audience, too, burst into tears. Then he reminded people of his ancestors and their virtues. ABDALLAH IBN ABBAS stood up and, after a short speech, invited people to take the oath of allegiance to Imam HASAN (AS). All obeyed willingly. IMAM HASAN (AS), before whose eyes the coming events were already their shadows, put to the eager audience the condition that they should follow him sincerely; that if he wanted to fight, they should all join him against the foe, and observe peace if he made a treaty. All agreed to these terms; IMAM HASAN (AS) took up the administration, appointed governors and officials, and began to issue his verdicts in disputed matters.

During that time, MU'AWIYA was firmly seated on his throne in Damascus, Syria. The battles he fought with IMAM ALI (AS) had been a profitable bargain for him through the cunning arbitration of AMR IBN AL-'AS. Northern Arabia and Iraq, which used to be ruled by Imam Ali (as), were now under the control of Imam HASAN (AS). Soon disunity and dissension started prevailing due to the intrigues and plots of MU'AWIYA. Even Imam Ali's orders in the last year of his life were being ignored as is obvious from reviewing his sermons during that year. The KHARIJITES, whose power had been crushed by Imam Ali (as) at the battle of NAHRAWAN, were scattered throughout various parts of Arabia and were bent on ruffling the peace of the nation. It was a member of this very group who had wounded Imam Ali (as) at the Mosque of KUFA and had been the cause of his death.

The nation was still morning Imam Ali (as), and Imam HASAN (as) had not yet straightened out the administration, when MU'AWIYA started ambushing the highways in the territories under the rule of Imam HASAN (AS). His secret agents were already busy conducting anti-Islamic activities. For example, a man of the tribe of HUMAIR was arrested in KUFA at the house of a butcher and was found guilty of such conduct; another, belonging to BANI SALIM, was arrested in Basra, and both admitted that they had come from Syria to create unrest and a disagreeable atmosphere against IMAM HASAN (AS), and to send intelligence reports to Damascus. Both were caught red-handed and were punished accordingly.

At this stage, IMAM HASAN (AS) wrote to MU'AWIYA warning him in the following tone: "You have sent your agents to create trouble and rebellion in my territory; your spies are busy in various quarters. It appears that you are bent on fighting. If it is really so, be prepared for it as its stage cannot be far away. I have also come to know that you spoke tauntingly at my father's death. Such taunting does not suit a wise person. Death is destined for all of us. If we face it here today, you shall confront it there tomorrow. In reality, we think that our dead have just left one place to go to rest in another". After this, a good deal of correspondence was exchanged between IMAM HASAN (AS) and MU'AWIYA. The latter had learned through his agent that the people of KUFA were disunited, that they were divided among themselves and werevery weakened. MU'AWIYA, therefore, thought that the time was opportune to attack Iraq. Accordingly, he led his forces to the border. IMAM HASAN (AS), too, made preparations for battle. He sent HIJR son of 'ADIISON of HATIM AL-AT'I to tour the territories and expedite the government officers for war, and to persuade people to enlist for JIHAD. But as IMAM HASAN (AS) had already expected, his appeal received the cold shoulder. The army, which was formed anyway, consisted of KHARIJITES, trouble-seeking soldiers who desired nothing but booty, and some warriors who joined only because their tribal chiefs had compelled them to. Those who could be taken as faithful SHI'AS of Imam Ali (as) and Imam HASAN (as) formed only a tiny minority.

MU'AWIYA sent ABDALLAH IBN AMR IBN KARIZ as his vanguard. He camped at ANBAR. Imam HASAN (as) set forth to meet him and he camped at SABAT near DIYAR BAKR. In order to know the people's intentions, he assembled them and delivered a sermon saying:

"Know that I don't bear a grudge against any Muslims. I seek your welfare as keenly as that of my own. I have formed a decisive opinion about you and I think you will not contest it. I see that many of you have lost the courage to fight the enemy. Accordingly, I do not think it is wise to goad you into warfare".

At the conclusion of the sermon, some of his men burst into revolt. The gallant son of Imam Ali (as) could have suppressed the tumultuous mob personally had they been his open enemies. But these were his own soldiers whom he would not antagonize. His father Imam Ali (as), too, had to face a similar situation during the Battle of SIFFIN. He was likewise unable to control his own men when the enemy raised copies of the holy QUR'AN on their lances according to the trick invented by IBN AL-'AS. IMAM ALI soldiers had surrounded him and demanded that he should stop the fighting or else they would take hold of him and hand him over to the enemy. In such a situation, Imam Ali (as) did not like to wield his sword on his disobedient soldiers; he preferred to postpone the battle. The same or even more serious situation now threatened Imam HASAN (as). The revolting mob assaulted him. They pulled away the prayer mat from underneath his feet. One of them pulled away his mantle from his shoulders. The Imam had to mount his horse and call loudly upon the tribes of HAMDAN and RABI'A to come to his rescue. The faithful warriors of these two tribes speedily repelled the mutiny. Imam HASAN (as) then marched from SABAT to MADA'IN.a KHARIJITE named AL-JARRAH IBN QABAISA AL-ASADI lay in ambush and attacked the Imam with his dagger, wounding him in the thigh. He was arrested and punished. After having been under treatment at MADA'IN for a few weeks, Imam HASAN (as) recovered and made preparations to fight MU'AWIYA,

TERRORISM OF MU'AWIYA

Besides the weekly cursing of Imam Ali (as) from the pulpits of Syria and the degradation of the dignity of the Messenger's family, MU'AWIYA ruled with an iron fist, he once summoned SUFYAN IBN AWF AL-GHAMIDI, one of the commanders of his army, and said to him: "This army is under your command. Proceed along the river Euphrates till you reach Hit. Any resistance in the way should be crushed, then invade ANBAR. After that, penetrate deep into MADA'IN. O SUFYAN! These invasions will frighten the Iraqis and please those who like us. Such campaigns will attract frightened people to our side. Kill whoever has a different opinion from ours; loot their villages and demolish their houses. Indeed, the war against their financial interest is similar to killing but is more painful to their hearts".

BISHR IBN ART'A, another commander, was summoned and ordered to proceed towards HIJAZ and Yemen. MU'AWIYA instructed him thus: "Proceed to Medina and expel its people. Meanwhile, people in the way who are not from our camp should be terrorized. When you enter Medina, let it appear as if you are going to kill them. Make it appear that your aim is to exterminate them. Then pardon them. Terrorize the people around Mecca and Medina and scatter them".

TREATY

MU'AWIYA had come to know the condition of Imam HASAN'S army and the mutiny of his men. He concluded that the Imam was not in a position to carry on any battle. He also knew that the son of Imam Ali (as) and Fatima (as) and the grandson of the Prophet, however powerless or forlorn he might be, would never stoop to make peace on such conditions as might be against righteousness a promotion of KUFR. With all these facts in view, he sent a message through ABDALLAH IBN AMIR to the followers of Imam HASAN (as), asking them not to endanger their lives, and he dissuaded them from further bloodshed. Some he won over to his side by bribing while some cowards were frightened by a reference to the overwhelming numbers of MU'AWIYA'S forces. Besides this, he sent a message to Imam HASAN (as) requesting him to conclude a peace treaty on any terms he chose. Imam HASAN'S decision not to fight MU'AWIYA was a most painful one. He confided to a few of his followers: "By God, I did not give up the fight except due to the absence of supporters. Had I had sufficient supporters, I would have fought him (MU'AWIYA) day and night till God judges between us".

IMAM HASAN (AS), who fully and painfully aware of the disloyalty of most of his men, thought it would be completely unwise to continue the fighting, yet he was cautious enough not to act in such a way that would result in encouraging the faithless enemy. The Prophet's progeny never hankered after power; they only desired the welfare of humanity and the implementation of the Divine Law. Now that MU'AWIYA himself made him an unconditional offer for peace, IMAM HASAN (AS) could not afford to refuse it because such a refusal would have been interpreted as a desire for bloodshed. The grandson of the Prophet was placed in exactly the same situation as had the Prophet himself been placed prior to concluding the treaty of HUDAYBIYYA. Still before sending his reply to MU'AWIYA, IMAM HASAN (AS) assembled his followers and addressed them thus:

"Know that two battles have already been fought in which countless warriors fell. Some of them were slain at SIFFIN whom you are still mourning; others died at NAHRAWAN whose blood-money you are still demanding. Now if you do not fear death, let us refuse this offer of peace; rely on God and let our swords decide the matter. But it life is dearer to you, then let us accept this offer of peace". In response, most people began to shout: "We prefer to live! Make peace with the foe!" as a result, Imam HASAN (as) drafted the terms of the treaty and dispatched them to MU'AWIYA.

TERMS OF THE TREATY

The conditions of peace were as follows:

1- That MU'AWIYA shall rule in accordance with the QUR'AN and the SUNNAH of the Prophet throughout the territories under his control.

2- That MU'AWIYA shall have no right to nominate his successor.

3- That all people in Syria, Iraq, HIJAZ, and Yemen shall lead their lives safely and securely.

4- That the lives and properties of the SHI'AHS of Imam Ali (as), as and where they are, shall remain safe.

5- That MU'AWIYA shall not try, openly or secretly, to do harm to or kill Imam HASAN (as), his brother Imam HUSAIN (as) or other members of the Prophet's family, nor shall they be threatened or terrorized.

6- That the abusive phrases, the cursing of Imam Ali (as) during prayer services which were already taking place at the Grand Mosque of Damascus, be stopped. (This cursing had started immediately after 'UTHMAN had been murdered and Imam Ali (as) was unfairly accused of murdering him. MU'AWIYA agreed not to permit it as long as Imam HASAN (as) was in power. It continued not only during MU'AWIYA'S reign of terror but also during that of all the succeeding UMAYYAD rulers till the days of UMER IBN ABD AL-AZIZ).

This treaty was signed in RABI' AL-AWWAL or JUMADA AL-AKHIR of the HIJRI year 41 (July or September of 661 A.D.). In a letter Imam HASAN (as) wrote to HIJR IBN 'ADII AL-KINDI, he said: "I found the people wishing to reconcile, and they disliked war, I did not want to go through something which they disliked. I therefore reconciled especially for the sake of our followers so that they would be spared from being killed. However, I have only postponed the war, and God has a surprise every day".

AFTER THE TREATY

As a result of peace, the forces dispersed. MU'AWIYA'S authority was now recognized throughout all Muslim territories. Syria, Egypt, Iraq, HIJAZ, Yemen and even Persia were all under his sway. As a result of this treaty, Imam HASAN (as) had to hear very insolent and taunting phrases from his followers which none but a forbearing person like Imam HASAN (as) could tolerate. Those who once greeted him as "chief of the faithful" now labeled him as "The Humiliate of the faithful". As for MU'AWIYA, he entered Iraq, came to NUKHAILA at the border of KUFA and, after the Friday sermon, he proclaimed:

"O people of Iraq! By fighting HASAN, I did not mean to pressure you to observe the prayers or the fast or to pay ZAKAT or to perform the pilgrimage, for you were already doing them. My purpose of fighting was to make you acknowledge my superiority which has been fully served by this very treaty with Imam HASAN (as). God gave me success although you are not pleased with it. As to the terms of the treaty, they are all henceforth under my feet".

The audience stood aghast but none could speak against the arrogant self-imposed ruler. He even spoke insolently of Imam HASAN (as) and his father Imam Ali (as) at which his brother Imam HUSAIN (as) stood up to check the tongue of the haughty tyrant. But Imam HASAN (as) made him sit down and he stood instead to reply to MU'AWIYA with a brief yet convincing speech. MU'AWIYA, however, persisted in violating all the terms of the treaty. Although Imam HASAN (as) led a peaceful life, he was constantly harassed by the UMAYYADS. Their false propaganda interpreted his deeds so scornfully that he was degraded in the public esteem. The taking by MU'AWIYA of several wives and his divorcing of some of them without taking into consideration the rules of the SHARI'A was justified in the most hideous manner, claiming that what he did was within the limits of the Divine Law, and on account of the "prevailing circumstances". Moreover, the UMAYYADS continued their inhuman behavior towards the descendants of the Prophet, cursing and abusing them. One event will suffice to depict how things went in those days:

While Imam HASAN'S coffin was being carried to the graveyard, MARWAN went weeping along with the others. Imam HUSAIN (as), tortured by the past behavior of this man, said to him: "Now you weep after HASAN' death, but during his life you made him drink the bitter cups of grief and sorrow, such as only our hearts know". MARWAN replied: "I admit that. But whatever I did, I did it with the one whose tolerance is more than the mountain can bear".

CONDUCT AND VIRTUES

Apart from other saintly virtues, the outstanding quality of IMAM HASAN (AS) which was acknowledged by friend and foe alike was histolerance which even an enemy like MARWAN had to admit. The flatterers of the Syrian regime intentionally provoked Imam HASAN (as) with their abusive language so that his rage might flare up and they would have an excuse for bloodshed. But Imam HASAN (as) demonstrated such patience and tolerance in those situations as could not be shown by anyone else. His hospitality and generosity, too, were famed throughout Arabia. Thrice did he give away his entire wealth to pleaseGod. Twice he gave away in charity half of his belongings, including the bedding and garments.

IMAM HASAN (AS) used to give to some destitute thousands of DIRHAMS at one time. Some historians claimed that in his treaty with MU'AWIYA, one of the conditions was that MU'AWIYA should pay him a certain amount of his collected revenues every year. If this is correct, Imam HASAN'S condition might have been just to enable him to distribute a portion of the treasury to deserving destitute of HIJAZ. Surely he did not mean to spend the amount to satisfy his personal whims. It was his custom to give away to the beggar whatever money he had. On being asked why he did not reject the beggar's requests, though he himself was in need, he replied: "I myselfan a beggar in the Kingdom of God. I feel too shy to reject the requests of other beggars like me. If I do not grant them what they want, how can I expect that God would grant me my boon?". Besides the above-mentioned virtues, Imam HASAN (as) was a great scholar, ABDALLAH IBN ABBAS, the renowned scholar of the Divine Law, had attained a high position in learning as he had availed of Imam Ali's companionship. He was the unquestioned monarch of the realm of religious sciences. But in comparison with Imam HASAN'S knowledge, he admitted his subordination to the Imam, and the world would have to acknowledge that the Prophet's family had no peer. Once a person came to the Prophet's Mosque and inquired about the commentary regarding a certain verse. He approached ABDALLAH IBNABBAS first,then he consulted ABDALLAH IBN UMER IBN AL-KATTAB. Finally, he came to Imam HASAN (as). He stated that Imam HASAN'S explanation was definitely better than what he had heard from all the others.

He spoke several times in the hostile court of his opponent MU'AWIYA on the virtues of AHL AL-BAYT and the qualities of Imam Ali (as) so fluently that the enemies lowered their heads in respect and were impressed by his matchless eloquence, based as it was on truth.His piety, too, commanded appreciation. He made the pilgrimage to Mecca twenty or twenty-five times barefoot. Upon the mention of death, the grave, and Doomsday, he used to burst into tears. When he reflected on the reckoning of good and bad deeds, he cried till he lost his consciousness. Whenever he stood to say his prayers, his whole body shook.

DEATH

In spite of leading a calm life, without harming anyone, his presence was intolerable to the Syrian monarchy which finally put him to death using the same soundless weapon which was quite often used by the UMAYYAD regime, that is, poison. JU'DA daughter of AL-ASH'ATH IBN QAYS was wife of IMAM HASAN (AS). The tribal enmities were working in her blood. MU'AWIYA allured her with the promise of one hundred thousand DIRHAMS as a reward for her complacency and promised to marry her to his son and heir-apparent YAZID. She was tempted enough to poison IMAM HASAN (AS). Physicians who had a chance to examine his corpse said that his liver was so fatally affected that it was split by poison into bits and pieces. Before breathing his last, he called his younger brother IMAM HUSAIN (AS) to his side and made his will that he should be buried near his grandfather the holy Prophet provided it would not be resisted by the enemies; otherwise, IMAM HUSAIN (AS) should refrain from any bloodshed and bury him at JANNAT AL-BAQI' instead.

IMAM HASAN (AS) passed into God's mercy on the 28th of SAFAR, 50 A.H. IMAM HUSAIN (AS) took his coffin to the Prophet's tomb. But as IMAM HASAN (AS) had expected, both UMM AL-MU'MININ A'ISHA and MARWAN IBN AL-HAKAM resisted his burial there, so much so that their hooligans shot arrows at him, some of which fell close to the coffin. IMAM HUSAIN (AS), in accordance with his brother's will, took his brother's corps to JANNAT AL-BAQI' where he buried him.

The Second Imam Al-Hasan Al-Mutaba (A.S.)

NAME AND PARENTAGE

His name is IMAM HASAN; "AL-MUJTABA" and "ABU MUHAMMAD" are his titles. He was the elder son of Imam Ali (as) and Fatima (as), the revered daughter of the holy Prophet (p).

BIRTH

He came into this world on RAMADAN 15, 3 A.H. (March 1, 625 A.D). This was the first joyful event of its nature in the Messenger's immediate family. In Mecca, when the Prophet's sons passed away during their infancy and only his daughter Fatima (as) survived, the infidels taunted him by calling him ABTAR, (issueless, sonless). It grieved the Prophet a great deal, but soon a prediction was revealed to him through the verses of SURAT AL-KAWTHAR that he would have many descendants and that his enemy would instead become "issueless".

So Imam HASAN'S birth in the third HIJRI year was the first manifestation of SURAT AL-KAWTHAR. The world knows that through Imam HASAN and Imam HUSAIN (as), the Prophet's descendants spread to every corner of the globe. In such great numbers are they that towns are brimming with them. The UMAYYADS and other dynasties tried to eliminate them by murder or hanging on crosses and successfully poisoned many of them, yet in every village or town of the world they are still bearing the standard of the Faith. On the other hand, the Prophet's enemies, once rejoicing in the plentitude of their own offspring, have effaced so completely that historians find it hard to trace them. This is also one of the proofs which bear testimony to the truthfulness of the holy QUR'AN.

INSTRUCTION

IMAM HASAN (AS) had the opportunity to be contemporary to his grandfather the holy Prophet (p) for eight years, enjoying his great affection. History records several accounts of the Prophet's love for Imam HASAN (as) and for Imam HUSAIN (as), the younger brother of Imam HASAN (as). Many QUR'ANIC verses and traditions testify to the virtues and qualities these descendants of the Messenger share in common. The following are samples of such verses: On p. 25 of YANABI' AL-MAWADDA, the HANAFI HAFIZ AL-QANDUZI, quoting AL-MUFADDAL, says: "I asked JA'FAR AS-SADIQ (AS) about verse 124 of Chapter 2 (AL-BAQARA): 'IBRAHIM was tried by His Lord with words'. And he said: 'They are the words Adam received from his Lord before is repentance was accepted, that is, that he said: 'Lord! I implore Thee in the name of Muhammad and Ali and Fatima and HASAN and HUSAIN (to accept my repentance)'". Then he asked: "What about 'and He completed them?'". The Imam answered: "It means that He completed them up to the QA'IN AL-MAHDI, twelve Imams, nine of them being the offspring of HUSAIN (AS)".

The traditions in praise of Imam HASAN (AS) and Imam HUSAIN (AS) are numerous. These are excerpts of the sayings (AHADITH) of the holy Prophet of Islam (p):

- HASAN and HUSAIN are the chieftains of the youths of Paradise.

- They both are the decoration of Heaven.

- Both are my two bouquets.

- Lord! They are dear unto me; so hold them dear too.

These and many other traditions indicate the greatness of Imam HASAN (AS) and Imam HUSAIN (AS). According to the common customs of the world, the lineage or descent is traced through male children, but the Prophet explicitly indicated that his grandsons could be rightfully called his own sons. Another tradition which is unanimously acknowledged by the traditionalists of all Muslim sects affirms that the Prophet said: "God defines everyone's children as his offspring; in my case, He has defined Ali's sons as my own". In view of the above, the Prophet looked after the instruction of these two children with special care. The two brothers were undoubtedly rendered sanctified and infallible through AYAT AT-TATHIR (holy QUR'AN, 33:33). Both brothers, even while still children, were miniature models of the Prophet's own conduct and behavior. The Prophet, explaining their characteristics, said: "HASAN possesses my majesty and grandeur of leadership, while HUSAIN has inherited my courage and generosity". The word "leadership" represents and reflects a number of manly qualities. One of them was demonstrated by the Messenger himself, as commanded by God, even during Imam HASAN'S childhood, when he carried him to take part in the MUBAHALA, i.e. the spiritual contest with the YEMENITE Christians based on the asserting of one's own truthfulness and calling for the Lord's curse on the liars. This also shows that under God's guidance, the Prophet intended his progeny to carry on his sacred mission after his death.

The Prophet passed away on the 28th of SAFAR (or on the 12th of RABI' AL-AKHIR according to other traditions) of the year 11 A.H. (May 25, 632 A.D) and Imam HASAN (AS) was deprived of his cherishing love. After three months, he had to suffer the calamity of the death of his dear mother. His instruction was now carried on totally by his father IMAM ALI IBN ABU TALIB (AS). In this atmosphere of learning, Imam HASAN (as) grew up to be a graceful and highly accomplished youth. After the Prophet's death, Imam Ali (as) led a secluded life for twenty-five years. During those years, he did not involve himself in political affairs except when expressly requested for consultation by the three caliphs.On 'UTHMAN'S tragic death, the Muslim community of Medina repeatedly requested him to assume the caliphate. As soon as Imam Ali (as) became the caliph, a series of battles ensued: JAMAL, SIFFIN and NAHRAWAN. In all these battles, IMAM HASAN (AS) assisted his father with feats of valor of his own.

CALIPHATE

Imam Ali (as) was martyred on 21st of Ramadan, 40 A.H. (January 28, 661 A.D.). The Muslims then unanimously acknowledged IMAM HASAN (AS) as their caliph. He had to shoulder such a great responsibility while still grieved by the loss of his revered father. When he addressed the nation from the pulpit for the first time, he described his qualities in detail, highlighting his indifference to property and wealth. He was quite emotional while saying that, so much so that tears choked his throat and his audience, too, burst into tears. Then he reminded people of his ancestors and their virtues. ABDALLAH IBN ABBAS stood up and, after a short speech, invited people to take the oath of allegiance to Imam HASAN (AS). All obeyed willingly. IMAM HASAN (AS), before whose eyes the coming events were already their shadows, put to the eager audience the condition that they should follow him sincerely; that if he wanted to fight, they should all join him against the foe, and observe peace if he made a treaty. All agreed to these terms; IMAM HASAN (AS) took up the administration, appointed governors and officials, and began to issue his verdicts in disputed matters.

During that time, MU'AWIYA was firmly seated on his throne in Damascus, Syria. The battles he fought with IMAM ALI (AS) had been a profitable bargain for him through the cunning arbitration of AMR IBN AL-'AS. Northern Arabia and Iraq, which used to be ruled by Imam Ali (as), were now under the control of Imam HASAN (AS). Soon disunity and dissension started prevailing due to the intrigues and plots of MU'AWIYA. Even Imam Ali's orders in the last year of his life were being ignored as is obvious from reviewing his sermons during that year. The KHARIJITES, whose power had been crushed by Imam Ali (as) at the battle of NAHRAWAN, were scattered throughout various parts of Arabia and were bent on ruffling the peace of the nation. It was a member of this very group who had wounded Imam Ali (as) at the Mosque of KUFA and had been the cause of his death.

The nation was still morning Imam Ali (as), and Imam HASAN (as) had not yet straightened out the administration, when MU'AWIYA started ambushing the highways in the territories under the rule of Imam HASAN (AS). His secret agents were already busy conducting anti-Islamic activities. For example, a man of the tribe of HUMAIR was arrested in KUFA at the house of a butcher and was found guilty of such conduct; another, belonging to BANI SALIM, was arrested in Basra, and both admitted that they had come from Syria to create unrest and a disagreeable atmosphere against IMAM HASAN (AS), and to send intelligence reports to Damascus. Both were caught red-handed and were punished accordingly.

At this stage, IMAM HASAN (AS) wrote to MU'AWIYA warning him in the following tone: "You have sent your agents to create trouble and rebellion in my territory; your spies are busy in various quarters. It appears that you are bent on fighting. If it is really so, be prepared for it as its stage cannot be far away. I have also come to know that you spoke tauntingly at my father's death. Such taunting does not suit a wise person. Death is destined for all of us. If we face it here today, you shall confront it there tomorrow. In reality, we think that our dead have just left one place to go to rest in another". After this, a good deal of correspondence was exchanged between IMAM HASAN (AS) and MU'AWIYA. The latter had learned through his agent that the people of KUFA were disunited, that they were divided among themselves and werevery weakened. MU'AWIYA, therefore, thought that the time was opportune to attack Iraq. Accordingly, he led his forces to the border. IMAM HASAN (AS), too, made preparations for battle. He sent HIJR son of 'ADIISON of HATIM AL-AT'I to tour the territories and expedite the government officers for war, and to persuade people to enlist for JIHAD. But as IMAM HASAN (AS) had already expected, his appeal received the cold shoulder. The army, which was formed anyway, consisted of KHARIJITES, trouble-seeking soldiers who desired nothing but booty, and some warriors who joined only because their tribal chiefs had compelled them to. Those who could be taken as faithful SHI'AS of Imam Ali (as) and Imam HASAN (as) formed only a tiny minority.

MU'AWIYA sent ABDALLAH IBN AMR IBN KARIZ as his vanguard. He camped at ANBAR. Imam HASAN (as) set forth to meet him and he camped at SABAT near DIYAR BAKR. In order to know the people's intentions, he assembled them and delivered a sermon saying:

"Know that I don't bear a grudge against any Muslims. I seek your welfare as keenly as that of my own. I have formed a decisive opinion about you and I think you will not contest it. I see that many of you have lost the courage to fight the enemy. Accordingly, I do not think it is wise to goad you into warfare".

At the conclusion of the sermon, some of his men burst into revolt. The gallant son of Imam Ali (as) could have suppressed the tumultuous mob personally had they been his open enemies. But these were his own soldiers whom he would not antagonize. His father Imam Ali (as), too, had to face a similar situation during the Battle of SIFFIN. He was likewise unable to control his own men when the enemy raised copies of the holy QUR'AN on their lances according to the trick invented by IBN AL-'AS. IMAM ALI soldiers had surrounded him and demanded that he should stop the fighting or else they would take hold of him and hand him over to the enemy. In such a situation, Imam Ali (as) did not like to wield his sword on his disobedient soldiers; he preferred to postpone the battle. The same or even more serious situation now threatened Imam HASAN (as). The revolting mob assaulted him. They pulled away the prayer mat from underneath his feet. One of them pulled away his mantle from his shoulders. The Imam had to mount his horse and call loudly upon the tribes of HAMDAN and RABI'A to come to his rescue. The faithful warriors of these two tribes speedily repelled the mutiny. Imam HASAN (as) then marched from SABAT to MADA'IN.a KHARIJITE named AL-JARRAH IBN QABAISA AL-ASADI lay in ambush and attacked the Imam with his dagger, wounding him in the thigh. He was arrested and punished. After having been under treatment at MADA'IN for a few weeks, Imam HASAN (as) recovered and made preparations to fight MU'AWIYA,

TERRORISM OF MU'AWIYA

Besides the weekly cursing of Imam Ali (as) from the pulpits of Syria and the degradation of the dignity of the Messenger's family, MU'AWIYA ruled with an iron fist, he once summoned SUFYAN IBN AWF AL-GHAMIDI, one of the commanders of his army, and said to him: "This army is under your command. Proceed along the river Euphrates till you reach Hit. Any resistance in the way should be crushed, then invade ANBAR. After that, penetrate deep into MADA'IN. O SUFYAN! These invasions will frighten the Iraqis and please those who like us. Such campaigns will attract frightened people to our side. Kill whoever has a different opinion from ours; loot their villages and demolish their houses. Indeed, the war against their financial interest is similar to killing but is more painful to their hearts".

BISHR IBN ART'A, another commander, was summoned and ordered to proceed towards HIJAZ and Yemen. MU'AWIYA instructed him thus: "Proceed to Medina and expel its people. Meanwhile, people in the way who are not from our camp should be terrorized. When you enter Medina, let it appear as if you are going to kill them. Make it appear that your aim is to exterminate them. Then pardon them. Terrorize the people around Mecca and Medina and scatter them".

TREATY

MU'AWIYA had come to know the condition of Imam HASAN'S army and the mutiny of his men. He concluded that the Imam was not in a position to carry on any battle. He also knew that the son of Imam Ali (as) and Fatima (as) and the grandson of the Prophet, however powerless or forlorn he might be, would never stoop to make peace on such conditions as might be against righteousness a promotion of KUFR. With all these facts in view, he sent a message through ABDALLAH IBN AMIR to the followers of Imam HASAN (as), asking them not to endanger their lives, and he dissuaded them from further bloodshed. Some he won over to his side by bribing while some cowards were frightened by a reference to the overwhelming numbers of MU'AWIYA'S forces. Besides this, he sent a message to Imam HASAN (as) requesting him to conclude a peace treaty on any terms he chose. Imam HASAN'S decision not to fight MU'AWIYA was a most painful one. He confided to a few of his followers: "By God, I did not give up the fight except due to the absence of supporters. Had I had sufficient supporters, I would have fought him (MU'AWIYA) day and night till God judges between us".

IMAM HASAN (AS), who fully and painfully aware of the disloyalty of most of his men, thought it would be completely unwise to continue the fighting, yet he was cautious enough not to act in such a way that would result in encouraging the faithless enemy. The Prophet's progeny never hankered after power; they only desired the welfare of humanity and the implementation of the Divine Law. Now that MU'AWIYA himself made him an unconditional offer for peace, IMAM HASAN (AS) could not afford to refuse it because such a refusal would have been interpreted as a desire for bloodshed. The grandson of the Prophet was placed in exactly the same situation as had the Prophet himself been placed prior to concluding the treaty of HUDAYBIYYA. Still before sending his reply to MU'AWIYA, IMAM HASAN (AS) assembled his followers and addressed them thus:

"Know that two battles have already been fought in which countless warriors fell. Some of them were slain at SIFFIN whom you are still mourning; others died at NAHRAWAN whose blood-money you are still demanding. Now if you do not fear death, let us refuse this offer of peace; rely on God and let our swords decide the matter. But it life is dearer to you, then let us accept this offer of peace". In response, most people began to shout: "We prefer to live! Make peace with the foe!" as a result, Imam HASAN (as) drafted the terms of the treaty and dispatched them to MU'AWIYA.

TERMS OF THE TREATY

The conditions of peace were as follows:

1- That MU'AWIYA shall rule in accordance with the QUR'AN and the SUNNAH of the Prophet throughout the territories under his control.

2- That MU'AWIYA shall have no right to nominate his successor.

3- That all people in Syria, Iraq, HIJAZ, and Yemen shall lead their lives safely and securely.

4- That the lives and properties of the SHI'AHS of Imam Ali (as), as and where they are, shall remain safe.

5- That MU'AWIYA shall not try, openly or secretly, to do harm to or kill Imam HASAN (as), his brother Imam HUSAIN (as) or other members of the Prophet's family, nor shall they be threatened or terrorized.

6- That the abusive phrases, the cursing of Imam Ali (as) during prayer services which were already taking place at the Grand Mosque of Damascus, be stopped. (This cursing had started immediately after 'UTHMAN had been murdered and Imam Ali (as) was unfairly accused of murdering him. MU'AWIYA agreed not to permit it as long as Imam HASAN (as) was in power. It continued not only during MU'AWIYA'S reign of terror but also during that of all the succeeding UMAYYAD rulers till the days of UMER IBN ABD AL-AZIZ).

This treaty was signed in RABI' AL-AWWAL or JUMADA AL-AKHIR of the HIJRI year 41 (July or September of 661 A.D.). In a letter Imam HASAN (as) wrote to HIJR IBN 'ADII AL-KINDI, he said: "I found the people wishing to reconcile, and they disliked war, I did not want to go through something which they disliked. I therefore reconciled especially for the sake of our followers so that they would be spared from being killed. However, I have only postponed the war, and God has a surprise every day".

AFTER THE TREATY

As a result of peace, the forces dispersed. MU'AWIYA'S authority was now recognized throughout all Muslim territories. Syria, Egypt, Iraq, HIJAZ, Yemen and even Persia were all under his sway. As a result of this treaty, Imam HASAN (as) had to hear very insolent and taunting phrases from his followers which none but a forbearing person like Imam HASAN (as) could tolerate. Those who once greeted him as "chief of the faithful" now labeled him as "The Humiliate of the faithful". As for MU'AWIYA, he entered Iraq, came to NUKHAILA at the border of KUFA and, after the Friday sermon, he proclaimed:

"O people of Iraq! By fighting HASAN, I did not mean to pressure you to observe the prayers or the fast or to pay ZAKAT or to perform the pilgrimage, for you were already doing them. My purpose of fighting was to make you acknowledge my superiority which has been fully served by this very treaty with Imam HASAN (as). God gave me success although you are not pleased with it. As to the terms of the treaty, they are all henceforth under my feet".

The audience stood aghast but none could speak against the arrogant self-imposed ruler. He even spoke insolently of Imam HASAN (as) and his father Imam Ali (as) at which his brother Imam HUSAIN (as) stood up to check the tongue of the haughty tyrant. But Imam HASAN (as) made him sit down and he stood instead to reply to MU'AWIYA with a brief yet convincing speech. MU'AWIYA, however, persisted in violating all the terms of the treaty. Although Imam HASAN (as) led a peaceful life, he was constantly harassed by the UMAYYADS. Their false propaganda interpreted his deeds so scornfully that he was degraded in the public esteem. The taking by MU'AWIYA of several wives and his divorcing of some of them without taking into consideration the rules of the SHARI'A was justified in the most hideous manner, claiming that what he did was within the limits of the Divine Law, and on account of the "prevailing circumstances". Moreover, the UMAYYADS continued their inhuman behavior towards the descendants of the Prophet, cursing and abusing them. One event will suffice to depict how things went in those days:

While Imam HASAN'S coffin was being carried to the graveyard, MARWAN went weeping along with the others. Imam HUSAIN (as), tortured by the past behavior of this man, said to him: "Now you weep after HASAN' death, but during his life you made him drink the bitter cups of grief and sorrow, such as only our hearts know". MARWAN replied: "I admit that. But whatever I did, I did it with the one whose tolerance is more than the mountain can bear".

CONDUCT AND VIRTUES

Apart from other saintly virtues, the outstanding quality of IMAM HASAN (AS) which was acknowledged by friend and foe alike was histolerance which even an enemy like MARWAN had to admit. The flatterers of the Syrian regime intentionally provoked Imam HASAN (as) with their abusive language so that his rage might flare up and they would have an excuse for bloodshed. But Imam HASAN (as) demonstrated such patience and tolerance in those situations as could not be shown by anyone else. His hospitality and generosity, too, were famed throughout Arabia. Thrice did he give away his entire wealth to pleaseGod. Twice he gave away in charity half of his belongings, including the bedding and garments.

IMAM HASAN (AS) used to give to some destitute thousands of DIRHAMS at one time. Some historians claimed that in his treaty with MU'AWIYA, one of the conditions was that MU'AWIYA should pay him a certain amount of his collected revenues every year. If this is correct, Imam HASAN'S condition might have been just to enable him to distribute a portion of the treasury to deserving destitute of HIJAZ. Surely he did not mean to spend the amount to satisfy his personal whims. It was his custom to give away to the beggar whatever money he had. On being asked why he did not reject the beggar's requests, though he himself was in need, he replied: "I myselfan a beggar in the Kingdom of God. I feel too shy to reject the requests of other beggars like me. If I do not grant them what they want, how can I expect that God would grant me my boon?". Besides the above-mentioned virtues, Imam HASAN (as) was a great scholar, ABDALLAH IBN ABBAS, the renowned scholar of the Divine Law, had attained a high position in learning as he had availed of Imam Ali's companionship. He was the unquestioned monarch of the realm of religious sciences. But in comparison with Imam HASAN'S knowledge, he admitted his subordination to the Imam, and the world would have to acknowledge that the Prophet's family had no peer. Once a person came to the Prophet's Mosque and inquired about the commentary regarding a certain verse. He approached ABDALLAH IBNABBAS first,then he consulted ABDALLAH IBN UMER IBN AL-KATTAB. Finally, he came to Imam HASAN (as). He stated that Imam HASAN'S explanation was definitely better than what he had heard from all the others.

He spoke several times in the hostile court of his opponent MU'AWIYA on the virtues of AHL AL-BAYT and the qualities of Imam Ali (as) so fluently that the enemies lowered their heads in respect and were impressed by his matchless eloquence, based as it was on truth.His piety, too, commanded appreciation. He made the pilgrimage to Mecca twenty or twenty-five times barefoot. Upon the mention of death, the grave, and Doomsday, he used to burst into tears. When he reflected on the reckoning of good and bad deeds, he cried till he lost his consciousness. Whenever he stood to say his prayers, his whole body shook.

DEATH

In spite of leading a calm life, without harming anyone, his presence was intolerable to the Syrian monarchy which finally put him to death using the same soundless weapon which was quite often used by the UMAYYAD regime, that is, poison. JU'DA daughter of AL-ASH'ATH IBN QAYS was wife of IMAM HASAN (AS). The tribal enmities were working in her blood. MU'AWIYA allured her with the promise of one hundred thousand DIRHAMS as a reward for her complacency and promised to marry her to his son and heir-apparent YAZID. She was tempted enough to poison IMAM HASAN (AS). Physicians who had a chance to examine his corpse said that his liver was so fatally affected that it was split by poison into bits and pieces. Before breathing his last, he called his younger brother IMAM HUSAIN (AS) to his side and made his will that he should be buried near his grandfather the holy Prophet provided it would not be resisted by the enemies; otherwise, IMAM HUSAIN (AS) should refrain from any bloodshed and bury him at JANNAT AL-BAQI' instead.

IMAM HASAN (AS) passed into God's mercy on the 28th of SAFAR, 50 A.H. IMAM HUSAIN (AS) took his coffin to the Prophet's tomb. But as IMAM HASAN (AS) had expected, both UMM AL-MU'MININ A'ISHA and MARWAN IBN AL-HAKAM resisted his burial there, so much so that their hooligans shot arrows at him, some of which fell close to the coffin. IMAM HUSAIN (AS), in accordance with his brother's will, took his brother's corps to JANNAT AL-BAQI' where he buried him.


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