Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 104

The Mutual Rights between the Imam and his Followers

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) مَا حَقُّ الامَامِ عَلَى النَّاسِ قَالَ حَقُّهُ عَلَيْهِمْ أَنْ يَسْمَعُوا لَهُ وَيُطِيعُوا قُلْتُ فَمَا حَقُّهُمْ عَلَيْهِمْ قَالَ يَقْسِمَ بَيْنَهُمْ بِالسَّوِيَّةِ وَيَعْدِلَ فِي الرَّعِيَّةِ فَإِذَا كَانَ ذَلِكَ فِي النَّاسِ فَلا يُبَالِي مَنْ أَخَذَ هَاهُنَا وَهَاهُنَا.

1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Uthman from abu Hamza who has said the following. “I asked abu ‘Abdallah (a.s.), ‘What are the rights of the Imam over the people?” He replied, “Of his rights over them is that they must listen to him and obey him.” I then asked, “What are their rights on him?” He replied, “Maintain among them equality and justice among the followers. When this prevails among the people then there would no fear as to who has taken this and that.”

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) مِثْلَهُ إِلا أَنَّهُ قَالَ هَكَذَا وَهَكَذَا وَهَكَذَا وَهَكَذَا يَعْنِي مِنْ بَيْنِ يَدَيْهِ وَخَلْفِهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il ibn Bazi‘ from Mansur ibn Yunus from abu Hamza from abu Ja‘far (a.s.) a similar hadith except that he has said, “this way, this way, this way and this way, meaning thereby front, back, right and left.”

Muhammad ibn Yahya al-‘Attar from certain members of our people from Harun ibn Muslim from Mas‘ada ibn sadaqa from abu ‘Abdallah (a.s.) who has said the following. “Amir al-Mu’minin (a.s.) has said, ‘Do not be deceitful to your leaders, do not confuse your guides, do not be ignorant of your Imams and do not cut off the rope of your unity, least you will fail and be disgraced. On such foundation your affairs must be based and you must strictly live within such system. Had you been able to observe what those who lived before had observed and who had disregarded what you want to be accepted you would have acted fast, came out and listened. However, you can not observe what they had observed but the curtain will soon be removed.’”

3ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ بَعْضِ أَصْحَابِنَا عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لا تَخْتَانُوا وُلاتَكُمْ وَلا تَغُشُّوا هُدَاتَكُمْ وَلا تَجْهَلُوا أَئِمَّتَكُمْ وَلا تَصَدَّعُوا عَنْ حَبْلِكُمْ فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ وَعَلَى هَذَا فَلْيَكُنْ تَأْسِيسُ أُمُورِكُمْ وَالْزَمُوا هَذِهِ الطَّرِيقَةَ فَإِنَّكُمْ لَوْ عَايَنْتُمْ مَا عَايَنَ مَنْ قَدْ مَاتَ مِنْكُمْ مِمَّنْ خَالَفَ مَا قَدْ تُدْعَوْنَ إِلَيْهِ لَبَدَرْتُمْ وَخَرَجْتُمْ وَلَسَمِعْتُمْ وَلَكِنْ مَحْجُوبٌ عَنْكُمْ مَا قَدْ عَايَنُوا وَقَرِيباً مَا يُطْرَحُ الْحِجَابُ.

3. A number of our people has narrated from Ahmad ibn Muhammad from ‘Abd al-Rahman ibn Hammad and others from Hanan ibn Sadir al-Sayrafi who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘The Holy Prophet (s.a) was given the news of his own death while he was in a good health and he did not suffer any pain.” He said, “The trusted Spirit came to him.” He said, “The Holy Prophet called for a prayer in congregation. He then ordered the Muhajir and Ansar (people from Makka and the people of Madina) to arm themselves. The people all came and the Holy Prophet climbed the platform, the pulpit and gave out the news of his own death and then said, “I warn of Allah the ruler after me over my followers for not being kind to the community of the Muslims. He must honor the elders among them and be kind to their weak, treat their scholars with dignity, must not harm to humiliate them. He must not allow them to suffer poverty that would turn them to disbelief, must not close his door to them to let their strong over run the weak ones. He must not use them in the (armed) campaigns for food that would banish the offspring of my followers. Then he said, (Certainly) I have delivered to you the message, gave you good advice so you must bear this testimony.” Abu ‘Abdallah (a.s.) has said that this was the last words of the Messenger of Allah from the pulpit.”

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ وَغَيْرِهِ عَنْ حَنَانِ بْنِ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ نُعِيَتْ إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَفْسُهُ وَهُوَ صَحِيحٌ لَيْسَ بِهِ وَجَعٌ قَالَ نَزَلَ بِهِ الرُّوحُ الامِينُ قَالَ فَنَادَى (صَلَّى اللهُ عَلَيْهِ وَآلِه) الصَّلاةَ جَامِعَةً وَأَمَرَ الْمُهَاجِرِينَ وَالانْصَارَ بِالسِّلاحِ وَاجْتَمَعَ النَّاسُ فَصَعِدَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمِنْبَرَ فَنَعَى إِلَيْهِمْ نَفْسَهُ ثُمَّ قَالَ أُذَكِّرُ الله الْوَالِيَ مِنْ بَعْدِي عَلَى أُمَّتِي أَلا يَرْحَمَ عَلَى جَمَاعَةِ الْمُسْلِمِينَ فَأَجَلَّ كَبِيرَهُمْ وَرَحِمَ ضَعِيفَهُمْ وَوَقَّرَ عَالِمَهُمْ وَلَمْ يُضِرَّ بِهِمْ فَيُذِلَّهُمْ وَلَمْ يُفْقِرْهُمْ فَيُكْفِرَهُمْ وَلَمْ يُغْلِقْ بَابَهُ دُونَهُمْ فَيَأْكُلَ قَوِيُّهُمْ ضَعِيفَهِمْ وَلَمْ يَخْبِزْهُمْ فِي بُعُوثِهِمْ فَيَقْطَعَ نَسْلَ أُمَّتِي ثُمَّ قَالَ قَدْ بَلَّغْتُ وَنَصَحْتُ فَاشْهَدُوا وَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هَذَا آخِرُ كَلامٍ تَكَلَّمَ بِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى مِنْبَرِهِ.

4. Muhammad ibn ali and others have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from a man from Habib ibn abu Thabit who has said the following. “Honey and fig were brought to Amir al-Mu’minin (a.s.) from Hamadhan and al-Hulwan (places near Baghdad). He asked the his officers to call in the orphans. They were allowed to lick honey from the containers while he himself distributed them among the people. People asked, “Why should the orphans be allowed to lick the honey?” He said, “He said that the Imam is the father of the orphans. I just wanted to gave them a fatherly treat.”

5ـ مُحَمَّدُ بْنُ عَلِيٍّ وَغَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَجُلٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَسَلٌ وَتِينٌ مِنْ هَمْدَانَ وَحُلْوَانَ فَأَمَرَ الْعُرَفَاءَ أَنْ يَأْتُوا بِالْيَتَامَى فَأَمْكَنَهُمْ مِنْ رُءُوسِ الازْقَاقِ يَلْعَقُونَهَا وَهُوَ يَقْسِمُهَا لِلنَّاسِ قَدَحاً قَدَحاً فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لَهُمْ يَلْعَقُونَهَا فَقَالَ إِنَّ الامَامَ أَبُو الْيَتَامَى وَإِنَّمَا أَلْعَقْتُهُمْ هَذَا بِرِعَايَةِ الابَاءِ.

5. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi and Ali ibn Ibrahim from his father all of them from al-Qasim ibn Muhammad al-Asbahani from Sulayman ibn dawud al-Manqari from Sufyan ibn ‘Uyayna from abu ‘Abdallah (a.s.) who has said the following. “The Holy Prophet has said, ’Isma‘il have more authority over every believer than their own selves and after me Ali (a.s.) will such authority.” He was asked, “What is the meaning of that?” He said, “These are the words of the Holy Prophet, ‘One who would pass away his debts and liabilities become my responsibility If one would live a legacy I will be the heir thereof. A man will have no authority over himself if would have no property and one will not authority over his dependents if would not provide their expenses. The Holy Prophet (s.a) and Amir al-Mu’minin (a.s.) and their successors have made it binding up on them. For this reason they have greater authority over them than their own selves. The general masses of the Jews accepted Islam only after these words of the Messenger of Allah. They found peace for themselves and for their dependents.”

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الاصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نَفْسِهِ وَعَلِيٌّ أَوْلَى بِهِ مِنْ بَعْدِي فَقِيلَ لَهُ مَا مَعْنَى ذَلِكَ فَقَالَ قَوْلُ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَعَلَيَّ وَمَنْ تَرَكَ مَالاً فَلِوَرَثَتِهِ فَالرَّجُلُ لَيْسَتْ لَهُ عَلَى نَفْسِهِ وِلايَةٌ إِذَا لَمْ يَكُنْ لَهُ مَالٌ وَلَيْسَ لَهُ عَلَى عِيَالِهِ أَمْرٌ وَلا نَهْيٌ إِذَا لَمْ يُجْرِ عَلَيْهِمُ النَّفَقَةَ وَالنَّبِيُّ وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمَنْ بَعْدَهُمَا أَلْزَمَهُمْ هَذَا فَمِنْ هُنَاكَ صَارُوا أَوْلَى بِهِمْ مِنْ أَنْفُسِهِمْ وَمَا كَانَ سَبَبُ إِسْلامِ عَامَّةِ الْيَهُودِ إِلا مِنْ بَعْدِ هَذَا الْقَوْلِ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّهُمْ آمَنُوا عَلَى أَنْفُسِهِمْ وَعَلَى عِيَالاتِهِمْ.

6. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from Sabbah ibn Sayyaba from abu ‘Abdallah (a.s.) who has said the following. “The Holy Prophet (s.a) has said, ‘Whoever of the believers or Muslims would die and on him there is a debt for not for unlawful or extravagant reasons it will be the responsibility of the Imam to pay it off otherwise, he has sinned. Allah, the Most Holy, the Most High, says, ‘Welfare funds (zakat) are only for the poor, the destitute,. .” (9:60) Such person is a bankrupt and there is a share for him with the Imam.If he would withheld it he has sinned.”

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ صَبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَيُّمَا مُؤْمِنٍ أَوْ مُسْلِمٍ مَاتَ وَتَرَكَ دَيْناً لَمْ يَكُنْ فِي فَسَادٍ وَلا إِسْرَافٍ فَعَلَى الامَامِ أَنْ يَقْضِيَهُ فَإِنْ لَمْ يَقْضِهِ فَعَلَيْهِ إِثْمُ ذَلِكَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَالْمَساكِينِ الايَةَ فَهُوَ مِنَ الْغَارِمِينَ وَلَهُ سَهْمٌ عِنْدَ الامَامِ فَإِنْ حَبَسَهُ فَإِثْمُهُ عَلَيْهِ.

7. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir from Hanan from his father from abu Ja‘far (a.s.) who has said the following. “The Messenger of Allah has said, ‘Imamat (Leadership with Divine Authority) is not proper for one without the following qualities. Chastity that would keep him away from disobeying Allah, forbearance that would give him self control against anger good guardianship over his dependents like a kind hearted father towards his children.” In another hadith it says, “ . so that he would be to the followers like a loving father.”

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا تَصْلُحُ الامَامَةُ إِلا لِرَجُلٍ فِيهِ ثَلاثُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي الله وَحِلْمٌ يَمْلِكُ بِهِ غَضَبَهُ وَحُسْنُ الْوِلايَةِ عَلَى مَنْ يَلِي حَتَّى يَكُونَ لَهُمْ كَالْوَالِدِ الرَّحِيمِ.

وَفِي رِوَايَةٍ أُخْرَى حَتَّى يَكُونَ لِلرَّعِيَّةِ كَالابِ الرَّحِيمِ.

8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Mu‘awiya ibn Hakim from Muhammad ibn Muslim from a man from Tabaristan called Muhammad Qal. Mu‘awiya has said that he met this man from Tabaristan who has said the following. “I heard Ali ibn Musa (a.s.) say, “A bankrupt who would lend or borrow –uncertainty is from Mu‘awiya- will given one years time to pay. If he still could not pay, the Imam it off from public treasury.”

Chapter 105

The Whole Earth belongs to the Imam (a.s.)

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ وَجَدْنَا فِي كِتَابِ علي (عَلَيْهِ السَّلام) إِنَّ الارْضَ لله يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَالْعاقِبَةُ لِلْمُتَّقِينَ أَنَا وَأَهْلُ بَيْتِيَ الَّذِينَ أَوْرَثَنَا الله الارْضَ وَنَحْنُ الْمُتَّقُونَ وَالارْضُ كُلُّهَا لَنَا فَمَنْ أَحْيَا أَرْضاً مِنَ الْمُسْلِمِينَ فَلْيَعْمُرْهَا وَلْيُؤَدِّ خَرَاجَهَا إِلَى الامَامِ مِنْ أَهْلِ بَيْتِي وَلَهُ مَا أَكَلَ مِنْهَا فَإِنْ تَرَكَهَا أَوْ أَخْرَبَهَا وَأَخَذَهَا رَجُلٌ مِنَ الْمُسْلِمِينَ مِنْ بَعْدِهِ فَعَمَرَهَا وَأَحْيَاهَا فَهُوَ أَحَقُّ بِهَا مِنَ الَّذِي تَرَكَهَا يُؤَدِّي خَرَاجَهَا إِلَى الامَامِ مِنْ أَهْلِ بَيْتِي وَلَهُ مَا أَكَلَ مِنْهَا حَتَّى يَظْهَرَ الْقَائِمُ مِنْ أَهْلِ بَيْتِي بِالسَّيْفِ فَيَحْوِيَهَا وَيَمْنَعَهَا وَيُخْرِجَهُمْ مِنْهَا كَمَا حَوَاهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَنَعَهَا إِلا مَا كَانَ فِي أَيْدِي شِيعَتِنَا فَإِنَّهُ يُقَاطِعُهُمْ عَلَى مَا فِي أَيْدِيهِمْ وَيَتْرُكُ الارْضَ فِي أَيْدِيهِمْ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from abu Khalid al-Kabuli from abu Ja‘far (a.s.) who has said the following. “We found in the book of Amir al-Mu’minin (a.s.) this. “The earth belongs to Allah and He gives it in inheritance to whoever of His servants that He wishes. The good end is for those who are pious before Allah’, I and my Ahl al-Bayt are the people to whom Allah has given the earth in inheritance and we are the ones who are pious before Allah. The whole earth belongs to us. Thus, whoever of the Muslims would revive a land, he must establish it, pay taxes to the Imam from my Ahl al-Bayt. Whatever he has used would be his. If he would abandon or allow to become barren and another Muslim would revive and re establish it he will have more right to it than the one who have abandoned. This person will now pay the taxes to the Imam from my Ahl al-Bayt and whatever he would use thereafter is his until Al-Qa’im from my Ahl al-Bayt will rise with Divine Authority and with the sword. He will control and protect them and will remove from them just as the Messenger of Allah had controlled and protected it, except, however, for what would be in the hands of our followers. He will form a contract with them and will leave the land to them.”

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَمَّنْ رَوَاهُ قَالَ الدُّنْيَا وَمَا فِيهَا لله تَبَارَكَ وَتَعَالَى وَلِرَسُولِهِ وَلَنَا فَمَنْ غَلَبَ عَلَى شَيْ‏ءٍ مِنْهَا فَلْيَتَّقِ الله وَلْيُؤَدِّ حَقَّ الله تَبَارَكَ وَتَعَالَى وَلْيَبَرَّ إِخْوَانَهُ فَإِنْ لَمْ يَفْعَلْ ذَلِكَ فَالله وَرَسُولُهُ وَنَحْنُ بُرَآءُ مِنْهُ.

2. Muhammad ibn ‘Abdallah from his narrator (one of the Imams (a.s.)) reported to me the following. “The world and all that is therein belong to Allah, the Most Holy, the Most High, His Messenger and to us. If one would control a part of it he must maintain piety before Allah. He must pay the share of Allah, the Most Holy, the Most High, be generous to his brethren, otherwise, Allah, the Messenger of Allah and we will bear no responsibility torwards him.”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ رَأَيْتُ مِسْمَعاً بِالْمَدِينَةِ وَقَدْ كَانَ حَمَلَ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) تِلْكَ السَّنَةَ مَالاً فَرَدَّهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ لِمَ رَدَّ عَلَيْكَ أَبُو عَبْدِ الله الْمَالَ الَّذِي حَمَلْتَهُ إِلَيْهِ قَالَ فَقَالَ لِي إِنِّي قُلْتُ لَهُ حِينَ حَمَلْتُ إِلَيْهِ الْمَالَ إِنِّي كُنْتُ وُلِّيتُ الْبَحْرَيْنَ الْغَوْصَ فَأَصَبْتُ أَرْبَعَمِائَةِ أَلْفِ دِرْهَمٍ وَقَدْ جِئْتُكَ بِخُمُسِهَا بِثَمَانِينَ أَلْفَ دِرْهَمٍ وَكَرِهْتُ أَنْ أَحْبِسَهَا عَنْكَ وَأَنْ أَعْرِضَ لَهَا وَهِيَ حَقُّكَ الَّذِي جَعَلَهُ الله تَبَارَكَ وَتَعَالَى فِي أَمْوَالِنَا فَقَالَ أَ وَمَا لَنَا مِنَ الارْضِ وَمَا أَخْرَجَ الله مِنْهَا إِلا الْخُمُسُ يَا أَبَا سَيَّارٍ إِنَّ الارْضَ كُلَّهَا لَنَا فَمَا أَخْرَجَ الله مِنْهَا مِنْ شَيْ‏ءٍ فَهُوَ لَنَا فَقُلْتُ لَهُ وَأَنَا أَحْمِلُ إِلَيْكَ الْمَالَ كُلَّهُ فَقَالَ يَا أَبَا سَيَّارٍ قَدْ طَيَّبْنَاهُ لَكَ وَأَحْلَلْنَاكَ مِنْهُ فَضُمَّ إِلَيْكَ مَالَكَ وَكُلُّ مَا فِي أَيْدِي شِيعَتِنَا مِنَ الارْضِ فَهُمْ فِيهِ مُحَلَّلُونَ حَتَّى يَقُومَ قَائِمُنَا فَيَجْبِيَهُمْ طَسْقَ مَا كَانَ فِي أَيْدِيهِمْ وَيَتْرُكَ الارْضَ فِي أَيْدِيهِمْ وَأَمَّا مَا كَانَ فِي أَيْدِي غَيْرِهِمْ فَإِنَّ كَسْبَهُمْ مِنَ الارْضِ حَرَامٌ عَلَيْهِمْ حَتَّى يَقُومَ قَائِمُنَا فَيَأْخُذَ الارْضَ مِنْ أَيْدِيهِمْ وَيُخْرِجَهُمْ صَغَرَةً قَالَ عُمَرُ بْنُ يَزِيدَ فَقَالَ لِي أَبُو سَيَّارٍ مَا أَرَى أَحَداً مِنْ أَصْحَابِ الضِّيَاعَ وَلا مِمَّنْ يَلِي الاعْمَالَ يَأْكُلُ حَلالاً غَيْرِي إِلا مَنْ طَيَّبُوا لَهُ ذَلِكَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Umar ibn Yazid who has said the following. “I saw Masma‘ in Madina. In that year he had tried to deliver a certain amount of property to abu ‘Abdallah (a.s.) that he returned to him. I asked him about the reason for the return.. The narrator has said that he said to me, “When I took the property to him I said, ‘ I had become the in charge of the pearls in Bahrayn and I have made four hundred thousand Dirham profit. I have brought eighty thousand Dinar as your share. I did not like to keep your share and disregard what Allah, the Most Holy, the Most High, has decreed to be for you in our properties.” Is there no more from earth and what Allah takes out of it besides one fifth for us, O abu Sayyar?” The whole earth belongs to us. Whatever Allah causes to come out therefrom it belongs to us.” I then said, “I will bring all the property to you.” He said, “O abu Sayyar, we have made it a gift for you and made it lawful for you. Take your property with you. Whatever land is in the hands of our Shi‘a it is lawful for them until Al-Qa’im will rise with Divine Authority. He will make an agreement with them about whatever land is in their hands and will give them permission to use. Whatever land is in the hands of others their earning from it is not lawful until Al-Qa’im will rise with Divine Authority. He will take such lands away from them and will remove them humiliate

‘Umar ibn Yazid has said, “Abu Sayyar said to me, ‘ I do not find anyone doing business oor those in charge of certain tasks who would earn their living lawfully except my self and those for whom they have made it lawful.”

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ الله الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَ مَا عَلَى الامَامِ زَكَاةٌ فَقَالَ أَحَلْتَ يَا أَبَا مُحَمَّدٍ أَ مَا عَلِمَتْ أَنَّ الدُّنْيَا وَالاخِرَةَ لِلامَامِ يَضَعُهَا حَيْثُ يَشَاءُ وَيَدْفَعُهَا إِلَى مَنْ يَشَاءُ جَائِزٌ لَهُ ذَلِكَ مِنَ الله إِنَّ الامَامَ يَا أَبَا مُحَمَّدٍ لا يَبِيتُ لَيْلَةً أَبَداً وَلله فِي عُنُقِهِ حَقٌّ يَسْأَلُهُ عَنْهُ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu ‘Abdallah al-Razi from al-Hassan ibn Ali ibn abu Hamza from his father from abu Basir who has said the following. “Once I asked abu ‘Abdallah (a.s.), ‘Is there any Zakat on Imam?’” He said, “O abu Muhammad, you have spoken an impossible word. Do you not know that both this and the next world belong to the Imam? He can place them as he may want or give them to whoever he may want. It is permissible for him from Allah. The Imam said, O abu Muhammad, the Imam never spends a night without Allah‘s right on him for which He would not ask him.”

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ أَبَانِ بْنِ مُصْعَبٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ أَوِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا لَكُمْ مِنْ هَذِهِ الارْضِ فَتَبَسَّمَ ثُمَّ قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى بَعَثَ جَبْرَئِيلَ (عَلَيْهِ السَّلام) وَأَمَرَهُ أَنْ يَخْرِقَ بِإِبْهَامِهِ ثَمَانِيَةَ أَنْهَارٍ فِي الارْضِ مِنْهَا سَيْحَانُ وَجَيْحَانُ وَهُوَ نَهَرُ بَلْخَ وَالْخشوع وَهُوَ نَهَرُ الشَّاشِ وَمِهْرَانُ وَهُوَ نَهَرُ الْهِنْدِ وَنِيلُ مِصْرَ وَدِجْلَةُ وَالْفُرَاتُ فَمَا سَقَتْ أَوِ اسْتَقَتْ فَهُوَ لَنَا وَمَا كَانَ لَنَا فَهُوَ لِشِيعَتِنَا وَلَيْسَ لِعَدُوِّنَا مِنْهُ شَيْ‏ءٌ إِلا مَا غَصَبَ عَلَيْهِ وَإِنَّ وَلِيَّنَا لَفِي أَوْسَعَ فِيمَا بَيْنَ ذِهْ إِلَى ذِهْ يَعْنِي بَيْنَ السَّمَاءِ وَالارْضِ ثُمَّ تَلا هَذِهِ الايَةَ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا الْمَغْصُوبِينَ عَلَيْهَا خالِصَةً لَهُمْ يَوْمَ الْقِيامَةِ بِلا غَصْبٍ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn Ahmad from Ali ibn al-Ni‘man from Salih ibn Hamza from Aban ibn Mus‘ab from Yunus ibn Zabyan or al-Mu‘alla ibn al-Khnith who has said the following. “I asked abu ‘Abdallah (a.s.), ‘What is for you from this earth?” He smiled and then said, “Allah, the Most Holy, the Most High, sent Jibril and commanded him to dig with his toe eight rivers on earth. Of these are the River Sayhan and Jayhan which is the River in Balkh (central Asia) the River al-Khshu‘ which is the River al-Shash, river Mihran which is India, River Nile in Egypt, Tigris and Euphrates. All that these rivers provide water or all that take water from them belong to us and whatever is for us is for our Shi‘a. There is nothing for our enemies except what they have usurped. Our friends and supporters in an place bigger than this and this, the sky and earth. The Imam (a.s.) then recited the words of Allah. “They are made for the believers in this world (but others have usurped it from them) and are exclusively for them in the life hereafter (no one would usurp from them).” (7:32)

6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ قَالَ كَتَبْتُ إِلَى الْعَسْكَرِيِّ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ رُوِيَ لَنَا أَنْ لَيْسَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الدُّنْيَا إِلا الْخُمُسُ فَجَاءَ الْجَوَابُ إِنَّ الدُّنْيَا وَمَا عَلَيْهَا لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

6. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa from Muhammad ibn al-Rayyan who has said the following. “I wrote to abu Muhammad, al-Hassan, al-‘Askari (a.s.), May Allah take my soul in service for your cause, it is narrated to us that nothing else from this world belongs to the Messenger of Allah except one fifth of net income.” The answer that came said, “Certainly, the world and all that is in it belong to the Messenger of Allah.”

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَلَقَ الله آدَمَ وَأَقْطَعَهُ الدُّنْيَا قَطِيعَةً فَمَا كَانَ لآِدَمَ (عَلَيْهِ السَّلام) فَلِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمَا كَانَ لِرَسُولِ الله فَهُوَ لِلائِمَّةِ مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه )

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad who has narrated it in a marfu‘ manner from ‘Amr ibn Shimr from Jabir from abu Ja‘far (a.s.) who has said the following. “the Messenger of Allah has said, “Allah created Adam and granted the world to him. Whatever belonged to Adam belongs to the Messenger of Allah and whatever belonged to the Messenger of Allah it belongs to the Imams from Ahl al-Bayt of Muhammad (s.a).”

8ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ جَبْرَئِيلَ (عَلَيْهِ السَّلام) كَرَى بِرِجْلِهِ خَمْسَةَ أَنْهَارٍ وَلِسَانُ الْمَاءِ يَتْبَعُهُ الْفُرَاتَ وَدِجْلَةَ وَنِيلَ مِصْرَ وَمِهْرَانَ وَنَهْرَ بَلْخَ فَمَا سَقَتْ أَوْ سُقِيَ مِنْهَا فَلِلامَامِ وَالْبَحْرُ الْمُطِيفُ بِالدُّنْيَا لِلامَامِ.

8. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ali ibn Ibrahim from his father all from ibn abu ‘Umayr from Hafs ibn al-Bakhtari from abu ‘Abdallah (a.s.) who has said the following. “Jibril dug with his foot five rivers and the flank of water would follow his foot. These rivers were, Euphrates, Tigris, Nile, Mihran and the River of Balkh. Whatever these rivers provide water or whatever that takes water from them are the property of the Imam. The ocean that has circled the land belongs to the (Imam).

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ السَّرِيِّ بْنِ الرَّبِيعِ قَالَ لَمْ يَكُنِ ابْنُ أَبِي عُمَيْرٍ يَعْدِلُ بِهِشَامِ بْنِ الْحَكَمِ شَيْئاً وَكَانَ لا يَغُبُّ إِتْيَانَهُ ثُمَّ انْقَطَعَ عَنْهُ وَخَالَفَهُ وَكَانَ سَبَبُ ذَلِكَ أَنَّ أَبَا مَالِكٍ الْحَضْرَمِيَّ كَانَ أَحَدَ رِجَالِ هِشَامٍ وَوَقَعَ بَيْنَهُ وَبَيْنَ ابْنِ أَبِي عُمَيْرٍ مُلاحَاةٌ فِي شَيْ‏ءٍ مِنَ الامَامَةِ قَالَ ابْنُ أَبِي عُمَيْرٍ الدُّنْيَا كُلُّهَا لِلامَامِ (عَلَيْهِ السَّلام) عَلَى جِهَةِ الْمِلْكِ وَإِنَّهُ أَوْلَى بِهَا مِنَ الَّذِينَ هِيَ فِي أَيْدِيهِمْ وَقَالَ أَبُو مَالِكٍ لَيْسَ كَذَلِكَ أَمْلاكُ النَّاسِ لَهُمْ إِلا مَا حَكَمَ الله بِهِ لِلامَامِ مِنَ الْفَيْ‏ءِ وَالْخُمُسِ وَالْمَغْنَمِ فَذَلِكَ لَهُ وَذَلِكَ أَيْضاً قَدْ بَيَّنَ الله لِلامَامِ أَيْنَ يَضَعُهُ وَكَيْفَ يَصْنَعُ بِهِ فَتَرَاضَيَا بِهِشَامِ بْنِ الْحَكَمِ وَصَارَا إِلَيْهِ فَحَكَمَ هِشَامٌ لابِي مَالِكٍ عَلَى ابْنِ أَبِي عُمَيْرٍ فَغَضِبَ ابْنُ أَبِي عُمَيْرٍ وَهَجَرَ هِشَاماً بَعْدَ ذَلِكَ.

Ali ibn Ibrahim has narrated from al-Sarriy ibn al-Rabi‘ who has said the following. “Ibn abu ’Umayr would not consider anyone a match of Hisham ibn al-Hakam in anything. He would not miss meeting him. However, their relations at a time stood at a distance. The reason for this was the emrgence of diffirences between ibn abu ‘Umayr and and abu Malik al-Hadrami, a friend of Hisham, over the issue of Imamat. Ibn abu ‘Umayr had said that the whole world belongs to the Imam in the form of property and ownership and that he has more authority over it than those who have certain parts of it in their possession. Abu Malik had said that it is not as suCh The peoples properties belong to them except what Allah has given to the Imam in the form of windfall profits and one fifth taxes or interests. Such properties belong to the Imam and Allah has instructed him how to spent them and what to do with them. They agreed to ask Hisham to settle the differences. They went to Hisham but he supported the idea of abu Malik. Ibn abu ‘Umayr became angry and distanced himself from Hisham thereafter.”

Chapter 106

Manners of the Imams in the Matters of Food and Clothes as Leaders with Divine Authority

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ حُمَيْدٍ وَجَابِرٍ الْعَبْدِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ الله جَعَلَنِي إِمَاماً لِخَلْقِهِ فَفَرَضَ عَلَيَّ التَّقْدِيرَ فِي نَفْسِي وَمَطْعَمِي وَمَشْرَبِي وَمَلْبَسِي كَضُعَفَاءِ النَّاسِ كَيْ يَقْتَدِيَ الْفَقِيرُ بِفَقْرِي وَلا يُطْغِيَ الْغَنِيَّ غِنَاهُ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hammad from Humayd and Jabir al-‘Abdi who has said the following. “Amir al-Mu’minin (a.s.) has said, ‘Allah has appointed me the Imam for His creation, Therefore, He made it obligatory for me to discipline myself in the matters of food, drinks and clothes to the level of the very weak ones of the people so that the poor follow my poverty and the rich would not become rebellious because of his riches.’”

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) يَوْماً جُعِلْتُ فِدَاكَ ذَكَرْتُ آلَ فُلانٍ وَمَا هُمْ فِيهِ مِنَ النَّعِيمِ فَقُلْتُ لَوْ كَانَ هَذَا إِلَيْكُمْ لَعِشْنَا مَعَكُمْ فَقَالَ هَيْهَاتَ يَا مُعَلَّى أَمَا وَالله أَنْ لَوْ كَانَ ذَاكَ مَا كَانَ إِلا سِيَاسَةَ اللَّيْلِ وَسِيَاحَةَ النَّهَارِ وَلُبْسَ الْخَشِنِ وَأَكْلَ الْجَشِبِ فَزُوِيَ ذَلِكَ عَنَّا فَهَلْ رَأَيْتَ ظُلامَةً قَطُّ صَيَّرَهَا الله تَعَالَى نِعْمَةً إِلا هَذِهِ.

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from Mu‘alla ibn Khunays who has said the following. “One day I said to abu ‘Abdallah (a.s.), may Allah take my soul in service for your cause, I thought of the descendants of so and so (‘Abbasside) and the wealth they have at their disposal. Then I wished that had such wealth been at your disposal we would have lived with you prosperously.” The Imam (a.s.) said, “Never O Mu‘alla, by Allah, had it been as you wished, there would have been nothing but hard labor of protections at nights and strenuous work during the days, coarse garments and tasteless food. Thus, it is kept away from us. Have you ever seen a usurpation that Allah, the Most High, would cause to become a blessing except this?”

3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَغَيْرُهُمَا بِأَسَانِيدَ مُخْتَلِفَةٍ فِي احْتِجَاجِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَى عَاصِمِ بْنِ زِيَادٍ حِينَ لَبِسَ الْعَبَاءَ وَتَرَكَ الْمُلاءَ وَشَكَاهُ أَخُوهُ الرَّبِيعُ بْنُ زِيَادٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّهُ قَدْ غَمَّ أَهْلَهُ وَأَحْزَنَ وُلْدَهُ بِذَلِكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَيَّ بِعَاصِمِ بْنِ زِيَادٍ فَجِي‏ءَ بِهِ فَلَمَّا رَآهُ عَبَسَ فِي وَجْهِهِ فَقَالَ لَهُ أَ مَا اسْتَحْيَيْتَ مِنْ أَهْلِكَ أَ مَا رَحِمْتَ وُلْدَكَ أَ تَرَى الله أَحَلَّ لَكَ الطَّيِّبَاتِ وَهُوَ يَكْرَهُ أَخْذَكَ مِنْهَا أَنْتَ أَهْوَنُ عَلَى الله مِنْ ذَلِكَ أَ وَلَيْسَ الله يَقُولُ وَالارْضَ وَضَعَها لِلانامِ. فِيها فاكِهَةٌ وَالنَّخْلُ ذاتُ الاكْمامِ أَ وَلَيْسَ الله يَقُولُ مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ. بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ إِلَى قَوْلِهِ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجانُ فَبِالله لابْتِذَالُ نِعَمِ الله بِالْفَعَالِ أَحَبُّ إِلَيْهِ مِنِ ابْتِذَالِهَا بِالْمَقَالِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ فَقَالَ عَاصِمٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَعَلَى مَا اقْتَصَرْتَ فِي مَطْعَمِكَ عَلَى الْجُشُوبَةِ وَفِي مَلْبَسِكَ عَلَى الْخُشُونَةِ فَقَالَ وَيْحَكَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ عَلَى أَئِمَّةِ الْعَدْلِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ كَيْلا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ فَأَلْقَى عَاصِمُ بْنُ زِيَادٍ الْعَبَاءَ وَلَبِسَ الْمُلاءَ.

3. Ali ibn Muhammad has narrated from Salih ibn abu Hammad and A number of our people has narrated from Ahmad ibn Muhammad and others through different chains of narrators. The Hadith is about the protest of Amir al-Mu’minin (a.s.) against ‘Asim ibn Ziyad who had confined himself in a gown away from the people. His brother, al-Rabi‘ ibn Ziyad complained before Amir al-Mu’minin (a.s.) complained that his ‘Asim’s family had become depressed and his sons had been sadden because of his behavior. Amir al-Mu’minin (a.s.) had summoned ‘Asim ibn Ziyad and was brought before him. When Amir al-Mu’minin (a.s.) saw him he frowned at him and said, “Why did you not feel ashamed before your wife? Why did you not show kindness to your sons? Do you think Allah had made good things lawful to and then He would dislike if you would use them? You are less significant to Allah than such a thing. Is it not Allah Who has said, “He spread out the earth for the people (55:10). There exists all kinds of fruits, palm-trees with sheathed blossoms, (55:11) grain with its husk and aromatic herbs (55:12). Is it not Allah Who has said, “He has made the two oceans meet each other, (55:19) but has created a barrier between them so that they will not merge totally (55:20). (Jinn and mankind) - which of the favors of your Lord do you then deny? (55:21). From the two oceans comes pearls and coral.” (55:22) I swear by Allah, the use of the bounties of Allah in deeds is more preferred to Him than then using in words. Allah, the Most Majestic, the Most gracious, has said, “. and proclaim the bounties of your Lord.” (93:11)

‘Asim said, “O Amir al-Mu’minin (a.s.), “Why have you confined yourself to tasteless food and harsh garments?” He said, “How inconsiderate of you! Allah, the Most Majestic, the Most gracious, has made obligatory for the Imams of justice to measure themselves with the people of lowest standard of living so that the poors’ poverty would plunge him in despair.” ‘Asim then abandoned the gown and begun to live an normal life.”

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ حَضَرْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَقَالَ لَهُ رَجُلٌ أَصْلَحَكَ الله ذَكَرْتَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) كَانَ يَلْبَسُ الْخَشِنَ يَلْبَسُ الْقَمِيصَ بِأَرْبَعَةِ دَرَاهِمَ وَمَا أَشْبَهَ ذَلِكَ وَنَرَى عَلَيْكَ اللِّبَاسَ الْجَدِيدَ فَقَالَ لَهُ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) كَانَ يَلْبَسُ ذَلِكَ فِي زَمَانٍ لا يُنْكَرُ عَلَيْهِ وَلَوْ لَبِسَ مِثْلَ ذَلِكَ الْيَوْمَ شُهِرَ بِهِ فَخَيْرُ لِبَاسِ كُلِّ زَمَانٍ لِبَاسُ أَهْلِهِ غَيْرَ أَنَّ قَائِمَنَا أَهْلَ الْبَيْتِ (عَلَيْهم السَّلام) إِذَا قَامَ لَبِسَ ثِيَابَ علي (عَلَيْهِ السَّلام) وَسَارَ بِسِيرَةِ عَلِيٍّ (عَلَيْهِ السَّلام )

4. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from his fatherfm Muhammad ibn Yahya al-Khazzaz from Hammad ibn ‘Uthman who has said the following. “I was in the presence of abu ‘Abdallah (a.s.) that a man said to him, “May Allah grant you well being, you have mentioned that Ali ibn abu Talib (a.s.) would wear harsh garments. He would buy a shirt worth four Dirhams only and so on. However, we see that you have new garments.” The Imam (a.s.) said, “Ali ibn abu Talib (a.s.) would do so at a time when people would dislike it. Wearing such garments to day would have defamed him. The best garment for a given time is the garment that people of that time would use. However, when our Al-Qa’im will rise with Divine Authority, he will wear the kind of garment that Ali (a.s.) did and he will live just as Ali (a.s.) lived.”

Chapter 7

Knowing the Imam (a.s.) and Belief in His Divine Authority

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّمَا يَعْبُدُ الله مَنْ يَعْرِفُ الله فَأَمَّا مَنْ لا يَعْرِفُ الله فَإِنَّمَا يَعْبُدُهُ هَكَذَا ضَلالاً قُلْتُ جُعِلْتُ فِدَاكَ فَمَا مَعْرِفَةُ الله قَالَ تَصْدِيقُ الله عَزَّ وَجَلَّ وَتَصْدِيقُ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمُوَالاةُ علي (عَلَيْهِ السَّلام) وَالائْتِمَامُ بِهِ وَبِأَئِمَّةِ الْهُدَى (عَلَيْهم السَّلام) وَالْبَرَاءَةُ إِلَى الله عَزَّ وَجَلَّ مِنْ عَدُوِّهِمْ هَكَذَا يُعْرَفُ الله عَزَّ وَجَلَّ.

1. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said that Muhammad ibn al-Fudayl narrated to me from abu Hamza from abu Ja'far (a.s.) who has said the following.

“Only those who know Allah worship Him. Those who do not know Allah they worship Him just like that in misguidance.” I then asked, may Allah take my soul in service for your cause, what the knowledge about Allah?” The Imam (a.s.) said, “Knowledge about Allah means is to acknowledge the existence of Allah, the Most Holy, the Most High, to acknowledge His messenger and to love Imam Ali (a.s.). Of such knowledge is to follow him and the Imams of guidance and to denounce before Allah, the Most Holy, the Most High, their (Imams’) enemies. This is how the knowledge about Allah is.”

2ـ الْحُسَيْنُ عَنْ مُعَلىً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِيهِ عَنِ ابْنِ أُذَيْنَةَ قَالَ حَدَّثَنَا غَيْرُ وَاحِدٍ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) أَنَّهُ قَالَ لا يَكُونُ الْعَبْدُ مُؤْمِناً حَتَّى يَعْرِفَ الله وَرَسُولَهُ وَالائِمَّةَ كُلَّهُمْ وَإِمَامَ زَمَانِهِ وَيَرُدَّ إِلَيْهِ وَيُسَلِّمَ لَهُ ثُمَّ قَالَ كَيْفَ يَعْرِفُ الاخِرَ وَهُوَ يَجْهَلُ الاوَّلَ.

2. Al-Husayn has narrated from Mu‘alla al-Hassan ibn Ali from Ahmad ibn ‘A’idh from his father from ’Udhayna who has said that more than one person has narrated to us from one the two Imams (a.s.) who has said the following.

“One will not be considered a Mu‘min until he knows Allah, His Messenger and all of the Imams and the Imam of ones time, acknowledges his Divine authority and submits his affairs to the Imam (a.s.).” He then said, “How would one know the last one when one is ignorant of the first one.”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنْ مَعْرِفَةِ الامَامِ مِنْكُمْ وَاجِبَةٌ عَلَى جَمِيعِ الْخَلْقِ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ بَعَثَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى النَّاسِ أَجْمَعِينَ رَسُولاً وَحُجَّةً لله عَلَى جَمِيعِ خَلْقِهِ فِي أَرْضِهِ فَمَنْ آمَنَ بِالله وَبِمُحَمَّدٍ رَسُولِ الله وَاتَّبَعَهُ وَصَدَّقَهُ فَإِنَّ مَعْرِفَةَ الامَامِ مِنَّا وَاجِبَةٌ عَلَيْهِ وَمَنْ لَمْ يُؤْمِنْ بِالله وَبِرَسُولِهِ وَلَمْ يَتَّبِعْهُ وَلَمْ يُصَدِّقْهُ وَيَعْرِفْ حَقَّهُمَا فَكَيْفَ يَجِبُ عَلَيْهِ مَعْرِفَةُ الامَامِ وَهُوَ لا يُؤْمِنُ بِالله وَرَسُولِهِ وَيَعْرِفُ حَقَّهُمَا قَالَ قُلْتُ فَمَا تَقُولُ فِيمَنْ يُؤْمِنُ بِالله وَرَسُولِهِ وَيُصَدِّقُ رَسُولَهُ فِي جَمِيعِ مَا أَنْزَلَ الله يَجِبُ عَلَى أُولَئِكَ حَقُّ مَعْرِفَتِكُمْ قَالَ نَعَمْ أَ لَيْسَ هَؤُلاءِ يَعْرِفُونَ فُلاناً وَفُلاناً قُلْتُ بَلَى قَالَ أَ تَرَى أَنَّ الله هُوَ الَّذِي أَوْقَعَ فِي قُلُوبِهِمْ مَعْرِفَةَ هَؤُلاءِ وَالله مَا أَوْقَعَ ذَلِكَ فِي قُلُوبِهِمْ إِلا الشَّيْطَانُ لا وَالله مَا أَلْهَمَ الْمُؤْمِنِينَ حَقَّنَا إِلا الله عَزَّ وَجَلَّ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Hisham ibn Salim from Zurara who has said the following.

“I said to abu Ja'far (a.s.), ‘Is knowing the Imam from among you obligatory on all creatures?’” The Imam (a.s.) said, “Allah, the Most Holy, the Most High, sent Muhammad to all people as His Messenger and as His authority over all creatures on earth. Those who have faith in Allah and that Muhammad is His Messenger and have followed him and have acknowledged his message on such people it is obligatory to the Imam from us. Those who do not have faith in Allah and in His messenger and who do not follow him and do not acknowledge him and do not acknowledge the rights of Allah and His messenger then knowing the Imam (a.s.) would be obligatory on them? They do not have faith in Allah and in His messenger, do not follow him and do not acknowledge their rights.” I then asked, “What would you say about those who have faith in Allah and His messenger who acknowledge His messenger in all the matters that have come from Allah, is it obligatory for them to know the Imam (a.s.) from you?” The Imam (a.s.) said, “Yes, it is obligatory. Do they not know so and so?” I said, “yes, they do.” The Imam (a.s.) then said, “Do you think Allah is the one who has placed such knowledge in their hearts? No, I swear to Allah that no one other than Satan has placed such knowledge in their hearts. I swear to Allah that no one other than Allah, the Most Holy, the Most High, has inspired our rights in hearts of the believers.”

4ـ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّمَا يَعْرِفُ الله عَزَّ وَجَلَّ وَيَعْبُدُهُ مَنْ عَرَفَ الله وَعَرَفَ إِمَامَهُ مِنَّا أَهْلَ الْبَيْتِ وَمَنْ لا يَعْرِفِ الله عَزَّ وَجَلَّ وَلا يَعْرِفِ الامَامَ مِنَّا أَهْلَ الْبَيْتِ فَإِنَّمَا يَعْرِفُ وَيَعْبُدُ غَيْرَ الله هَكَذَا وَالله ضَلالاً.

4. From the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Amr ibn abu al-Miqdam from Jabir who has said the following.

“I heard imam abu Ja'far (a.s.) saying, ‘Only those who know Allah, the Most Holy, the Most High, and worship Him. It is such people who know Him and know the Imam from the family of the Holy Prophet (s.a). Those who do not know Allah, the Most Holy, the Most High, and do not know the Imam from us, Ahlul Bayt, such people only know and worship something other than Allah just like that in error.”

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ ذَرِيحٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الائِمَّةِ بَعْدَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِمَاماً ثُمَّ كَانَ الْحَسَنُ (عَلَيْهِ السَّلام) إِمَاماً ثُمَّ كَانَ الْحُسَيْنُ (عَلَيْهِ السَّلام) إِمَاماً ثُمَّ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ إِمَاماً ثُمَّ كَانَ مُحَمَّدُ بْنُ عَلِيٍّ إِمَاماً مَنْ أَنْكَرَ ذَلِكَ كَانَ كَمَنْ أَنْكَرَ مَعْرِفَةَ الله تَبَارَكَ وَتَعَالَى وَمَعْرِفَةَ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قَالَ قُلْتُ ثُمَّ أَنْتَ جُعِلْتُ فِدَاكَ فَأَعَدْتُهَا عَلَيْهِ ثَلاثَ مَرَّاتٍ فَقَالَ لِي إِنِّي إِنَّمَا حَدَّثْتُكَ لِتَكُونَ مِنْ شُهَدَاءِ الله تَبَارَكَ وَتَعَالَى فِي أَرْضِهِ.

5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jaumhur from Faddala ibn Ayyub from Mu‘awiya ibn Wahab from Dhurayh who has said the following.

“I asked abu ‘Abdallah (a.s.) about the Imams after the Holy Prophet (s.a.).” The Imam (a.s.) said, “Amir al-Mu’minin (Ali) (a.s.) was the Imam. Then al-Hassan (a.s.) was the Imam. Then al-Husayn (a.s.) was the Imam. Then Ali ibn Al-Husayn (a.s.) was the Imam. Then Muhammad ibn Ali (a.s.) was the Imam. One who would deny this would be as if he has denied the existence of Allah, the Most Holy, the Most High, and the truthfulness of Prophet Muhammad (s.a).” I asked, “may Allah take my soul in service for your cause, are you then the Imam? I repeated it three times.” The Imam said, “I only said it to you so that you will be of the witnesses before Allah, the Most Holy, the Most High, on His earth.”

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّكُمْ لا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَلا تَعْرِفُوا حَتَّى تُصَدِّقُوا وَلا تُصَدِّقُوا حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لا يَصْلُحُ أَوَّلُهَا إِلا بِ‏آخِرِهَا ضَلَّ أَصْحَابُ الثَّلاثَةِ وَتَاهُوا تَيْهاً بَعِيداً إِنَّ الله تَبَارَكَ وَتَعَالَى لا يَقْبَلُ إِلا الْعَمَلَ الصَّالِحَ وَلا يَقْبَلُ الله إِلا الْوَفَاءَ بِالشُّرُوطِ وَالْعُهُودِ فَمَنْ وَفَى لله عَزَّ وَجَلَّ بِشَرْطِهِ وَاسْتَعْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مَا عِنْدَهُ وَاسْتَكْمَلَ مَا وَعَدَهُ إِنَّ الله تَبَارَكَ وَتَعَالَى أَخْبَرَ الْعِبَادَ بِطُرُقِ الْهُدَى وَشَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَأَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَإِنِّي لَغَفَّارٌ لِمَنْ تابَ وَآمَنَ وَعَمِلَ صالِحاً ثُمَّ اهْتَدى‏ وَقَالَ إِنَّما يَتَقَبَّلُ الله مِنَ الْمُتَّقِينَ فَمَنِ اتَّقَى الله فِيمَا أَمَرَهُ لَقِيَ الله مُؤْمِناً بِمَا جَاءَ بِهِ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَيْهَاتَ هَيْهَاتَ فَاتَ قَوْمٌ وَمَاتُوا قَبْلَ أَنْ يَهْتَدُوا وَظَنُّوا أَنَّهُمْ آمَنُوا وَأَشْرَكُوا مِنْ حَيْثُ لا يَعْلَمُونَ إِنَّهُ مَنْ أَتَى الْبُيُوتَ مِنْ أَبْوَابِهَا اهْتَدَى وَمَنْ أَخَذَ فِي غَيْرِهَا سَلَكَ طَرِيقَ الرَّدَى وَصَلَ الله طَاعَةَ وَلِيِّ أَمْرِهِ بِطَاعَةِ رَسُولِهِ وَطَاعَةَ رَسُولِهِ بِطَاعَتِهِ فَمَنْ تَرَكَ طَاعَةَ وُلاةِ الامْرِ لَمْ يُطِعِ الله وَلا رَسُولَهُ وَهُوَ الاقْرَارُ بِمَا أُنْزِلَ مِنْ عِنْدِ الله عَزَّ وَجَلَّ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَالْتَمِسُوا الْبُيُوتَ الَّتِي أَذِنَ الله أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ فَإِنَّهُ أَخْبَرَكُمْ أَنَّهُمْ رِجَالٌ لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ الله وَإِقَامِ الصَّلاةِ وَإِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالابْصَارُ إِنَّ الله قَدِ اسْتَخْلَصَ الرُّسُلَ لامْرِهِ ثُمَّ اسْتَخْلَصَهُمْ مُصَدِّقِينَ بِذَلِكَ فِي نُذُرِهِ فَقَالَ وَإِنْ مِنْ أُمَّةٍ إِلا خَلا فِيها نَذِيرٌ تَاهَ مَنْ جَهِلَ وَاهْتَدَى مَنْ أَبْصَرَ وَعَقَلَ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ فَإِنَّها لا تَعْمَى الابْصارُ وَلكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَكَيْفَ يَهْتَدِي مَنْ لَمْ يُبْصِرْ وَكَيْفَ يُبْصِرُ مَنْ لَمْ يَتَدَبَّرْ اتَّبِعُوا رَسُولَ الله وَأَهْلَ بَيْتِهِ وَأَقِرُّوا بِمَا نَزَلَ مِنْ عِنْدِ الله وَاتَّبِعُوا آثَارَ الْهُدَى فَإِنَّهُمْ عَلامَاتُ الامَانَةِ وَالتُّقَى وَاعْلَمُوا أَنَّهُ لَوْ أَنْكَرَ رَجُلٌ عِيسَى ابْنَ مَرْيَمَ (عَلَيْهِ السَّلام) وَأَقَرَّ بِمَنْ سِوَاهُ مِنَ الرُّسُلِ لَمْ يُؤْمِنْ اقْتَصُّوا الطَّرِيقَ بِالْتِمَاسِ الْمَنَارِ وَالْتَمِسُوا مِنْ وَرَاءِ الْحُجُبِ الاثَارَ تَسْتَكْمِلُوا أَمْرَ دِينِكُمْ وَتُؤْمِنُوا بِالله رَبِّكُمْ.

6. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abdallah (a.s.) who has said the following.

“You will not be of the people of good deeds until you will know. You will not know until you acknowledge. You will not acknowledge until you safeguard the four doors and the first of these doors will not do any good without the last. The people of the three strayed far away from the (right) path. Allah, the Most Holy, the Most High, accepts only the righteous deeds. Allah does not accept with one’s fulfilling the conditions of the covenant. Those who remain faithful to Allah, the Most Holy, the Most High, about His condition and follow what is prescribed in the covenant he will receive blessings from Him and He will keep His promise. Allah, the Most Holy, the Most High, has informed the people of the path of guidance and has sanctioned for them the laws of Shari‘a as beacons. He has informed them how to follow the laws. He has said, “I am All-forgiving to the righteously striving believers who repent and follow the right guidance.” (20:82) “Allah (God) only accepts the offerings of the pious ones.” (5:27)

Those who are pious before Allah about His commandments they meet Allah as believers in in whatever Prophet has brought to them from Allah. It is unfortunate that people died before finding guidance. They thought that they were believers but they became polytheist without realizing it.

Those who enter the house through the door they are rightly guided. Those who go other ways they are on the path to destruction. Allah has connected the obedience to the people of Divine authority with the obedience to His Messenger and the obedience to His messenger with obedience to His Own-self. Those who would disregard obedience to the people of Divine authority they have not obeyed Allah and His Messenger. This obedience is the acknowledgment of what Allah, the Most Holy, the Most High, has sent. (That you) be well dressed with means of beauty near every mosque; that you should enter the doors of the houses that Allah has given permission to be uplifted wherein His names be mentioned. Allah has certainly informed you that there are certain man whose attentions and mind do not deviate from speaking about Allah, prayer and paying charity because of business and trade attractions. They only fear the Day in which the hearts and eyes turn upside down.

Allah has appointed the messengers for commands. He then chose them to acknowledge in His Warning and said, “No nation who lived before was left without a Warner . .” (35:25) Stray those who are ignorant and find the right guidance those who think and understand. Allah, the Most Holy, the Most High, has said, “It is their hearts in the center which are blind, not their ears.” (22:46) How can one does not see find guidance and how would one understand without thinking? Follow the Messenger of Allah and his Ahlul Bayt (family) and acknowledge what Allah has sent and follow the traces of guidance. They (Ahlul Bayt) are the signs of trust and piety. Know that if a person would deny Jesus, the son of Mary (a.s.) and acknowledge all the other prophets such person will not be considered a believer. Follow the path by the help of the lighthouses and follow the signs from behind the barriers. Try to perfect the matters of your religion and have faith in Allah, your Lord.”

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ صَغِيرٍ عَمَّنْ حَدَّثَهُ عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ أَبَى الله أَنْ يُجْرِيَ الاشْيَاءَ إِلا بِأَسْبَابٍ فَجَعَلَ لِكُلِّ شَيْ‏ءٍ سَبَباً وَجَعَلَ لِكُلِّ سَبَبٍ شَرْحاً وَجَعَلَ لِكُلِّ شَرْحٍ عِلْماً وَجَعَلَ لِكُلِّ عِلْمٍ بَاباً نَاطِقاً عَرَفَهُ مَنْ عَرَفَهُ وَجَهِلَهُ مَنْ جَهِلَهُ ذَاكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَحْنُ.

7. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Husayn ibn Saghir from whom he has narrated from Rib‘i ibn ‘Abdallah from abu ‘Abdallah (a.s.) who has said the following.

“Allah did not want to let things work except through their means and reasons. For everything He made a cause, for every cause an explanation, for every explanation a science, for every science a speaking chapter. Some people know it and some do not know. It is the messengers of Allah and we.”

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ كُلُّ مَنْ دَانَ الله عَزَّ وَجَلَّ بِعِبَادَةٍ يُجْهِدُ فِيهَا نَفْسَهُ وَلا إِمَامَ لَهُ مِنَ الله فَسَعْيُهُ غَيْرُ مَقْبُولٍ وَهُوَ ضَالٌّ مُتَحَيِّرٌ وَالله شَانِئٌ لاعْمَالِهِ وَمَثَلُهُ كَمَثَلِ شَاةٍ ضَلَّتْ عَنْ رَاعِيهَا وَقَطِيعِهَا فَهَجَمَتْ ذَاهِبَةً وَجَائِيَةً يَوْمَهَا فَلَمَّا جَنَّهَا اللَّيْلُ بَصُرَتْ بِقَطِيعِ غَنَمٍ مَعَ رَاعِيهَا فَحَنَّتْ إِلَيْهَا وَاغْتَرَّتْ بِهَا فَبَاتَتْ مَعَهَا فِي مَرْبِضِهَا فَلَمَّا أَنْ سَاقَ الرَّاعِي قَطِيعَهُ أَنْكَرَتْ رَاعِيَهَا وَقَطِيعَهَا فَهَجَمَتْ مُتَحَيِّرَةً تَطْلُبُ رَاعِيَهَا وَقَطِيعَهَا فَبَصُرَتْ بِغَنَمٍ مَعَ رَاعِيهَا فَحَنَّتْ إِلَيْهَا وَاغْتَرَّتْ بِهَا فَصَاحَ بِهَا الرَّاعِي الْحَقِي بِرَاعِيكِ وَقَطِيعِكِ فَأَنْتِ تَائِهَةٌ مُتَحَيِّرَةٌ عَنْ رَاعِيكَ وَقَطِيعِكَ فَهَجَمَتْ ذَعِرَةً مُتَحَيِّرَةً تَائِهَةً لا رَاعِيَ لَهَا يُرْشِدُهَا إِلَى مَرْعَاهَا أَوْ يَرُدُّهَا فَبَيْنَا هِيَ كَذَلِكَ إِذَا اغْتَنَمَ الذِّئْبُ ضَيْعَتَهَا فَأَكَلَهَا وَكَذَلِكَ وَالله يَا مُحَمَّدُ مَنْ أَصْبَحَ مِنْ هَذِهِ الامَّةِ لا إِمَامَ لَهُ مِنَ الله عَزَّ وَجَلَّ ظَاهِرٌ عَادِلٌ أَصْبَحَ ضَالاً تَائِهاً وَإِنْ مَاتَ عَلَى هَذِهِ الْحَالَةِ مَاتَ مِيتَةَ كُفْرٍ وَنِفَاقٍ وَاعْلَمْ يَا مُحَمَّدُ أَنَّ أَئِمَّةَ الْجَوْرِ وَأَتْبَاعَهُمْ لَمَعْزُولُونَ عَنْ دِينِ الله قَدْ ضَلُّوا وَأَضَلُّوا فَأَعْمَالُهُمُ الَّتِي يَعْمَلُونَهَا كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى شَيْ‏ءٍ ذَلِكَ هُوَ الضَّلالُ الْبَعِيدُ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following.

“I heard abu Ja'far (a.s.) saying, ‘Whoever would worship Allah in the expectation for reward and work hard but without having an Imam for himself his efforts would not be received acceptance. Such person is last and straying and Allah would dislike his deeds. The example of such person is like that of a lost sheep who would stray away from her herd. She would wonder around during the day and at nightfall she would see a different flock of sheep with a shepherd and she would glad and affectionately join it thinking it to be like her own flock. She would pass the night in their barn but in the morning when the shepherd let the flock out she could not recognize her flock and shepherd and begin to wonder in search for her own flock and shepherd and saw a flock and a shepherd. She then would rush to the flock with great interest but the shepherd shouted, ‘Go to your own flock and shepherd because you are lost and wondering.’ She then would run back and forth lost and wondering without a shepherd to show her the grazing areas and the barn. At such time a wolf would seize the opportunity and would kill her to eat. Just the same is the case, O Muhammad, those people of this ’Ummah (nation) who has no Imam from Allah, the Most Holy, the Most High, who is in public and possessing the noble quality of justice. Such people are lost and straying. If such people would in such a condition their death would be like that of an unbeliever and hypocrite. O Muhammad, take notice that the unjust Imams and their followers are far away from the religion of Allah. They have lost the right path and have mislead the others. The deeds that they are like dust blown away by the winds in a stormy day. They would remain helpless and unable to benefit from their deeds. Such is straying far away from the right path.”

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ جَاءَ ابْنُ الْكَوَّاءِ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَعَلَى الاعْرافِ رِجالٌ يَعْرِفُونَ كُلاً بِسِيماهُمْ فَقَالَ نَحْنُ عَلَى الاعْرَافِ نَعْرِفُ أَنْصَارَنَا بِسِيمَاهُمْ وَنَحْنُ الاعْرَافُ الَّذِي لا يُعْرَفُ الله عَزَّ وَجَلَّ إِلا بِسَبِيلِ مَعْرِفَتِنَا وَنَحْنُ الاعْرَافُ يُعَرِّفُنَا الله عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ عَلَى الصِّرَاطِ فَلا يَدْخُلُ الْجَنَّةَ إِلا مَنْ عَرَفَنَا وَعَرَفْنَاهُ وَلا يَدْخُلُ النَّارَ إِلا مَنْ أَنْكَرَنَا وَأَنْكَرْنَاهُ إِنَّ الله تَبَارَكَ وَتَعَالَى لَوْ شَاءَ لَعَرَّفَ الْعِبَادَ نَفْسَهُ وَلَكِنْ جَعَلَنَا أَبْوَابَهُ وَصِرَاطَهُ وَسَبِيلَهُ وَالْوَجْهَ الَّذِي يُؤْتَى مِنْهُ فَمَنْ عَدَلَ عَنْ وَلايَتِنَا أَوْ فَضَّلَ عَلَيْنَا غَيْرَنَا فَإِنَّهُمْ عَنِ الصِّرَاطِ لَنَاكِبُونَ فَلا سَوَاءٌ مَنِ اعْتَصَمَ النَّاسُ بِهِ وَلا سَوَاءٌ حَيْثُ ذَهَبَ النَّاسُ إِلَى عُيُونٍ كَدِرَةٍ يَفْرَغُ بَعْضُهَا فِي بَعْضٍ وَذَهَبَ مَنْ ذَهَبَ إِلَيْنَا إِلَى عُيُونٍ صَافِيَةٍ تَجْرِي بِأَمْرِ رَبِّهَا لا نَفَادَ لَهَا وَلا انْقِطَاعَ.

9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Abdallah ibn ‘Abd al-Rahman from al-Haytham ibn Waqid from Muqrin who has said the following.

“I heard abu ‘Abdallah (a.s.) saying, ‘Ibn al-Kawwa came to Amir al-Mu’minin (a.s.) and asked, “O Amir al-Mu’minin,(what do you say about; “There will be people on the Heights who know everyone by their faces . .” (7:46). The Imam said, “we will be on the Heights. We will recognize our supporters from their faces. We are the Heights without whose knowing there is no other way to know Allah, the Most Holy, the Most High. We are the Heights that Allah on the Day of Judgment will make known to everyone on the bridge. No one will enter paradise without knowing us and our knowing them. No one will enter hell except those would not know us and we will ignore them.

If Allah, the Most Holy, the Most High, would want to let people know Him He may do so but He has made us the door to knowing Him, the bridge, the path and the aspect to Him. Whoever would deviate from our authority and guardianship or would consider others more excellent than us such people will down off the bridge. People are the same in following guidance. They are not equal with those who have found the sparkling fountains with those who have gathered around polluted waters that fall over other such waters. Such are not equal with those who have found the sparkling fountains that flow by the order of the Lord without ceasing and reduction.”

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الرَّيَّانِ بْنِ شَبِيبٍ عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا أَبَا حَمْزَةَ يَخْرُجُ أَحَدُكُمْ فَرَاسِخَ فَيَطْلُبُ لِنَفْسِهِ دَلِيلاً وَأَنْتَ بِطُرُقِ السَّمَاءِ أَجْهَلُ مِنْكَ بِطُرُقِ الارْضِ فَاطْلُبْ لِنَفْسِكَ دَلِيلاً.

10. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn muhammad from Bakr ibn Salih from al-Rayyan ibn Shabib from yunus from abu Ayyub al-Khazziz from abu Hamza who has narrated from Imam abu Ja'far‘far (a.s.) the following.

“O abu Hamza, when one of decide to travel for just a few miles he first finds a guide and direction for himself. Your knowledge of the paths of heavens is much less than your knowledge of the paths of earth. You must find a guide for yourself.”

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً فَقَالَ طَاعَةُ الله وَمَعْرِفَةُ الامَامِ.

11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ayyub al-Hurr from abu Basir from Imam abu ‘Abdallah (a.s.) who has said the following about the words of Allah

‘Whoever is given wisdom he has received a great deal of goodness’ (2:273) “It means obedience to Allah and knowin who one’s Imam is.”

12ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَلْ عَرَفْتَ إِمَامَكَ قَالَ قُلْتُ إِي وَالله قَبْلَ أَنْ أَخْرُجَ مِنَ الْكُوفَةِ فَقَالَ حَسْبُكَ إِذاً.

12. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from aban from abu Basir saying that Imam abu Ja'far‘far (a.s.) said to him the following.

“Have you found out who your Imam is?” I said, “Yes, I swear by Allah, I did so before I left Kufa.” The Imam (a.s.) said, “Then it is sufficient for you.”

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بُرَيْدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى أَ وَمَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَجَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ فَقَالَ مَيْتٌ لا يَعْرِفُ شَيْئاً وَنُوراً يَمْشِي بِهِ فِي النَّاسِ إِمَاماً يُؤْتَمُّ بِهِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها قَالَ الَّذِي لا يَعْرِفُ الامَامَ.

13. Muhammad ibn Yahya has narrated from ahmad ibn Muhammad from Muhammad ibn Isma‘il from Mansur ibn Yunus from Burayd who has said that he heard Imam abu Ja'far (a.s.) said the following about the words of Allah,

“Can the dead to whom We have given life and light so that they may walk among the people, be considered equal to those who can never come out of darkness?” (6:122) The dead do not understand anything ‘The light by the help of which they walk’ is the Imam that they follow.’ “be considered equal to those who can never come out of darkness” applies to those who do not know who their Imam is.”

14ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ وَمُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) دَخَلَ أَبُو عَبْدِ الله الْجَدَلِيُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَقَالَ (عَلَيْهِ السَّلام) يَا أَبَا عَبْدِ الله أَ لا أُخْبِرُكَ بِقَوْلِ الله عَزَّ وَجَلَّ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ. وَمَنْ جاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلا ما كُنْتُمْ تَعْمَلُونَ قَالَ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ جُعِلْتُ فِدَاكَ فَقَالَ الْحَسَنَةُ مَعْرِفَةُ الْوَلايَةِ وَحُبُّنَا أَهْلَ الْبَيْتِ وَالسَّيِّئَةُ إِنْكَارُ الْوَلايَةِ وَبُغْضُنَا أَهْلَ الْبَيْتِ ثُمَّ قَرَأَ عَلَيْهِ هَذِهِ الايَةَ.

14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’warma and Muhammad ibn ‘Abdallah from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir from Imam abu ‘Abdallah (a.s.) who has said the following. “Imam abu Ja'far (a.s.) has said, ‘Abu ‘Abdallah al-Jadali once came to Amir al-Mu’minin (a.s.). Amir al-mu’minin said to him, “O abu ‘Abdallah may I say something to you about the words of Allah, ‘Whoever does a good deed will receive a better reward than what he has done. He will be secure from the terror of the Day of Judgment (27:89). Those who commit evil will be thrown headlong into hell fire. (It will be said to them) can you expect any recompense other than what you deserve for your deeds?’ (27:90) The man said, “yes, O Amir al-Mu’minin, please tell me, may Allah take my soul in service for your cause.” Amir al-Mu’mini said, “A good deed means is to acknowledge our Divine authority and have our love in one’s heart. Evil means denying our Divine authority and harboring in one’s heart hatered towards us.” Amir al-Mu’minin (a.s.) then read the verses to him.