Alhassanain(p) Network for Heritage and Islamic Thought

Part 36

Kalimah and Kalam denotes the Wilayat and friendship of Aale Muhammad

There are many verses about it:

First verse:

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ.

And he made it a word to continue in his posterity that they may return… 43:28

It means there would always be from the progeny of Ibrahim a person believing in the Oneness of Allah and he would invite the people towards monotheism that perhaps the polytheists revert to faith.

Many traditions say that it means that Imamate would remain in the progeny of Ibrahim and the Holy Prophet (s.a.w.s.) till the day of Qiyamat. Thus Shaykh Tabarsi says that some have said that ‘Kalimah’ refers to monotheism and some say that it means Imamate would remain in their progeny.

There is a similar tradition from Imam Sadiq (a.s.) also. Shaykh Tabarsi says that there is difference of opinion that to whom does this refer. Some have said that it is the progeny of Ibrahim till the day of judgement and Saddi has said that it refers to Aale Muhammad (a.s.).

Ibne Mahyar has related from Sulaiman bin Qays that: One day we were in the mosque, Ali (a.s.) arrived and said: Ask me whatever you like before that you don’t find me anymore, and ask me the exegesis of the Quran because there is knowledge of the first and the last ones in it and it has left nothing for anyone. And no one knows the meanings of the Quran except Allah and those firmly rooted in knowledge and the firmly rooted in knowledge is not one but many, one of them was the Holy Prophet (s.a.w.s.). Allah had taught him the knowledge of the Quran. The Holy Prophet (s.a.w.s.) taught me and this knowledge shall remain in his progeny till the day of Qiyamat. Then the Hazrat recited this verse:

…فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ…

…in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroon have left, the angels bearing it… 2:248

Imam Ali (a.s.) recited this verse by way of example. That is just as the sciences and the relics of Moosa and his vicegerent Haroon were in the chest, in the same way the sciences and the relics of the last Prophet and his Caliph are safe with their progeny. That is why he said that I am in relation to the Prophet (s.a.w.s.) what Haroon was to Moosa. Except for Prophethood I am similar to him in all aspects. And the knowledge of the Holy Prophet (s.a.w.s.) is in his progeny till the day of judgement. Then he recited the verse:

And he made it a word to continue in his posterity that they may return… 43:28

Then he said that the Holy Prophet (s.a.w.s.) came after Ibrahim and I am after both Muhammad (s.a.w.s.) and Ibrahim.

Also, there is a tradition from Imam Baqir (a.s.) that this verse was in his praise till Imamate reached him. And that this knowledge is always passed to the son from his father. It does not reach the brother or paternal uncles. And after Imam Husain (a.s.) there would be no Imam but that he would have a son till the twelfth Imam and since Abdullah Aftah left this world without any issue, he is not an Imam.

Ali Ibne Ibrahim has narrated that the ‘word’ denotes the Second Coming (Raja’t), it means that these persons would return to this world before the day of judgement.

It is mentioned inKamaluddeen from authentic chains from Mufazzal Ibne Umar that Imam Sadiq (a.s.) asked the explanation of the verse:

And he made it a word to continue in his posterity that they may return… 43:28

Imam (a.s.) replied: It refers to Imamate which after Imam Husain (a.s.) is appointed in his descendants till the day of judgement. Mufazzal asked: O son of the Messenger of Allah, why was Imamate reposed in the descendants of Imam Husain (a.s.) and not in the progeny of Imam Hasan (a.s.), though both were the sons of the Holy Prophet (s.a.w.s.), both were leaders of the youth of Paradise, and both were brothers? The Hazrat said: Moosa and Haroon both were messenger prophets and were brothers of each other, but Allah appointed the Imamate in the progeny of Haroon and not in the progeny of Moosa. No one has the right to object why it happened like that. Imamate is the vicegerancy of Allah on the earth and no one has the right to object why Allah made Imams from the progeny of Imam Husain (a.s.) and not in the descendants of Imam Hasan (a.s.), because Allah is wise in His actions. Whatever He does it is according to wisdom, as He says:

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ.

He cannot be questioned concerning what He does and they shall be questioned. 21:23

Second verse:

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ. إِنَّهُمْ لَهُمْ الْمَنصُورُونَ. وَإِنَّ جُندَنَا لَهُمْ الْغَالِبُونَ.

And certainly Our word has already gone forth in respect of Our servants, the apostles. Most surely they shall be the assisted ones, and most surely our host alone shall be the victorious ones. 37:171-173

Ibne Shahr Aashob has narrated from Imam Sadiq (a.s.) in the explanation of this verse that: We are Allah’s host (party).[73]

Third verse:

وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ.

And were every tree that is in the earth (made into) pens and the see (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to a end, surely Allah is mighty, wise. 31:127

Some have said that ‘words’ refer to the destiny fixed by Allah. Imam Ali Naqi (a.s.) was asked about its explanation and he said: The seven seas refer to the spring of sulphur, the spring of Yemen, the spring of Barhoot, the spring of Tiberia, the ‘Garmaba Rasidaan’, ‘Garmaba Africiya and the spring of ‘Mahooran’. And we are the ‘words’ of Allah, which cannot be counted. This tradition is the sequel to the tradition that is related from the Prophet, both by Shias and Ahle Sunnat, that if all the trees become pens and all the water of the sea becomes ink and all the Jinns and human beings were made to write the merits of Ali Ibne Abi Talib (a.s.) they cannot even write one-tenth of them.

Kulaini and others have narrated from Imam Muhammad Baqir (a.s.) that on the night of power (Lailatul Qadr) the interpretation of all the affairs is revealed to the Imam, which is related to him and to the people of his time and in other times every special knowledge of Allah and all the secret sciences and many strange treasures of knowledge are revealed to the Imam of the time. Then the Hazrat recited this verse. This tradition does not prove that ‘words’ refer to the sciences that Allah reveals on the Prophet and Imams (a.s.). Indeed it is one of the excellences of these gentlemen.

قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا.

Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add… 18:109

Imam (a.s.) said that in the interpretation of Ahlul Bayt (a.s.) ‘words’ refer to their merits (Fazail) and their sciences which are always revealed upon them from Allah and would never end, as it would be mentioned after this. There are many traditions in the explanation of ‘word of Allah’ and the ‘words of Allah’.

Fourth verse:

فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ.

Then Adam received (some) words from his Lord, so He turned to him mercifully, surely He is oft returning (to mercy), he merciful. 2:37

There is a lot of difference of opinion regarding these ‘words’ as mentioned in the first volume of this book. Kulaini and Ibne Babawayh have narrated inManiul Akhbar andKhisal and Shaykh Tabarsi and others have related from Imam Sadiq (a.s.), Imam Baqir (a.s.), from the Holy Prophet (s.a.w.s.) and from Ibne Abbas that it is the words that Adam said: O Allah, I ask you in the name of Muhammad, Ali, Fatima, Hasan and Husain (a.s.), have mercy on me and forgive me and accept my repentance. So the Almighty Allah accepted his repentance.

According another tradition Adam and Hawwa desired the status of those exalted persons and indulged in this unpreferable action (Tark-e-Awla). When they cried and wept on the earth for a specified period and when Allah wanted to accept their repentance Jibraeel (a.s.) came to them and said: You did injustice on yourself that you desired the status of those exalted and blessed persons, who were given excellence and exalted above you, that is why now you must pray in the names that you had seen on the firmaments of the heavens so that Allah may accept your repentance. So Adam said: I ask you in the name of Muhammad, Ali, Fatima, Hasan and Husain (a.s.) who are near to You, accept our repentance and have mercy on us. So Allah accepted their repentance and according to another tradition ‘by the right of Muhammad and Aale Muhammad’.

And Ibne Maghazali Shafei has also narrated similarly in the explanation of this verse:

وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا.

And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination. 20:115

The Imam said that this verse was revealed in this way: We had taken from Adam before this an oath by certain words, which were Muhammad, Ali, Fatima, Hasan and Husain (a.s.) and in praise of Imams from their progeny, so he left them and We did not find in him any determination in this regard. Traditions on this topic have been mentioned in the first volume in the account of Prophet Adam.

The Sixth verse:

وَإِذْ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ.

Remember that time when Allah took the examination of Ibrahim with some words, so Ibrahim fulfilled it. 2:124

There is difference of opinion as regards the explanation of ‘words’. Some have said it means the ‘practice’ (Sunnat) of Ibrahim and some that it means all the duties.

Ibne Babawayh and others have narrated from Mufazzal Ibne Umar that he asked Imam Sadiq (a.s.) about the explanation of the ‘words’. Imam replied that they are the same words which Adam had learnt from his Lord and due to which his repentance was accepted.

Adam had said: “O Allah, I ask you by the right of Muhammad, Ali, Fatima, Hasan and Husain (a.s.), accept my repentance.” Mufazzal asked: Then what is the meaning of ‘so Ibrahim fulfilled it.’ The Imam said that Ibrahim (a.s.) mentioned the names of each Imam till Qaem Aale Muhammad (a.s.).[74]

The Seventh verse:

فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا.

But Allah sent down His tranquillity on His Apostle and on the believers and made them keep the word of guarding (against evil), and they were entitled to it and worthy of it, and Allah is Cognizant of all things. 48:26

And the ‘word of guarding (against evil)’ is the word which would keep them safe from the chastisement of Allah. Or it is the word which is accepted by the pious people. Some have said that the pure word is the formula ‘There is no god except Allah’, and there are others sayings also and there are many traditions that it is the Wilayat of Amirul Momineen (a.s.).

Shaykh Mufeed has narrated from Imam Baqir (a.s.) that the Holy Prophet (s.a.w.s.) said: Indeed, Allah wanted to take an oath from me. I said: O our Nourisher, tell me. Allah said: Listen. I said: I am listening. He said: O Muhammad, Ali is the path towards guidance and a signpost after you and the leader for My friends and those who follow Me, for them is victory and that is the ‘word’ which I have made incumbent for the pious people. Those who befriends them would befriend Me and those who keep enmity with them, would be My enemy. So give them good news of whatever I have said.

Kulaini with authentic chains narrates from Imam Sadiq (a.s.) that the ‘word of guarding (against evil)’ is faith.

InKhisal there is a tradition from the Holy Prophet (s.a.w.s.) that he said at the end of a Sermon: We are the ‘word of guarding (against evil)’.

It is narrated inTawheed from Imam Ali (a.s.) that he said in a lengthy Sermon: We are the firmest handle (Urwatul Wuthqa) and the ‘word of guarding (against evil)’. There are many traditions regarding this.

Eighth verse:

وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ.

And the word of your Lord has been accomplished truly and justly, there is none who can change His words, and He is the Hearing, the Knowing. 6:116

We come to know from the traditions of Ahlul Bayt (a.s.) that the ‘word of guarding (against evil)’ are the righteous Imams and no one can change their Imamate.

Kulaini and other traditionists have narrated many traditions through many chains of narrators from Imam Sadiq (a.s.) that whenever Allah intends to appoint an Imam He commands an angel and he brings water from below the Arsh (throne) for his father and who drinks it. The seed of that Imam is created from that water. For forty days he does not hear any voice in the womb, after that he does. Then in the womb or after his birth the Almighty sends angels who write on his forehead, or on the right arm or between the shoulders or on all these spots:

And the word of your Lord has been accomplished truly and justly.

When he becomes the Imam, Allah raises a pillar of light for him through which he sees the actions of the people of the cities. Whenever Allah makes anyone an Imam He says the same words. The Almighty Allah says at another place:

لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ.

There is none who can change the words of Allah… 10:64

Ali Ibne Ibrahim says that it means no one can change Imamate.

Ninth verse:

وَإِذْ يَعِدُكُمْ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ. لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ.

When Allah promised you one of the two parties that it shall be yours and you loved that the one not armed should be yours and Allah desired to manifest the truth of what was true by His words and to cut off the root of the unbelievers. That He may manifest the truth of what was true by His and show the falsehood of what was false, though the guilty disliked. 8:7-8

Commentators have said that ‘words’ refer to the verses of Allah or the divine will or commanding the angels to help the believers.

Ali Ibne Ibrahim (a.s.) has narrated that ‘words’ refers to the holy Imams and to cut off the offspring of the unbelievers and it denotes killing their leaders so that the true religion can be proved and destroy falsehood even if sinners and unbelievers detest it.

Ayyashi has narrated from Jabir that Imam Baqir (a.s.) was asked about the explanation of this verse. He said that its inner explanation is that Allah intended for a work and has destined it. In the middle of the verse this ‘word’ from Allah refers to Ali Ibne Abi Talib and ‘unbelievers’ refers to Bani Umayyah. Allah would uproot them and ‘manifest the truth of what was true’ s refers to the right of Aale Muhammad (a.s.), which would revert to them during the time of the Qaem. ‘show the falsehood of what was false’ refers to the time when the Qaem of Aale Muhammad would reappear and destroy Bani Umayyah and uproot them.[75]

Tenth verse:

فَإِنْ يَشَأْ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ.

But if Allah pleased, He would seal your heart; and Allah will blot out the falsehood and confirm the truth with His words; surely He is Cognizant of what is in the breasts. 42:24

Kulaini has narrated from Imam Baqir (a.s.) that he said: The Almighty Allah has said for His enemies who were the friends of Satan, who denied the Prophet and did not obey him.

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنْ الْمُتَكَلِّفِينَ.

Say: I do not ask you for any reward for it; nor am I of those who affect… 38:86

That is, O Messenger, say to the hypocrites that I do not ask the recompense for my Prophethood, that is the love for my Ahle Bayt, from you because I know that you would not accept it and I am not the one who makes things compulsory that I should demand the recompense of something that you do not believe and are not fit for it. Hearing this, the hypocrites said amongst themselves that is it not enough he has compelled us to strictly follow the commands for twenty years that now he desires to put his Ahle Bayt on our neck. And he is lying. Allah has not said that he should demand the love of Ahlul Bayt as recompense of Prophethood. He is saying it from himself and he wants to make Ahlul Bayt our masters. If he gets killed or dies we would snatch the Caliphate and never return it to them. So Allah wanted to inform His Prophet about whatever they had concealed in their hearts and said:

أَمْ يَقُولُونَ افْتَرَى عَلَى اللَّهِ كَذِبًا فَإِنْ يَشَأْ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ.

Or do they say: He has forged a lie against Allah? But if Allah pleased, He would seal your heart…42:23

The Imam said that Allah means to say that if I wanted I would have stopped sending revelations, and it would not have been possible to make people aware about the excellence of Ahlul Bayt (a.s.) and their friendship. Then He said:

وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ.

…and Allah will blot out the falsehood and confirm the truth with His words; surely He is Cognizant of what is in the breasts. 42:24

Imam said that it means that Allah knows whatever they have concealed in their hearts regarding your enmity and that of your Ahlul Bayt (a.s.) and they have hatched a plan of committing injustice on them.

Eleventh verse:

وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ. تَرَى الظَّالِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا وَهُوَ وَاقِعٌ بِهِمْ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ذَلِكَ هُوَ الْفَضْلُ الكَبِيرُ.

And were it not for the word of judgment, decision would have certainly been given between them; and surely the unjust shall have a painful punishment. You will see the unjust fearing on account of what they have earned, and it must befall them; and those who believe and do good shall be in the meadows of the gardens; they shall have what they please with their Lord: that is the great grace. 42:21

Ali Ibne Ibrahim has narrated that ‘word’ refers to Imam. ‘Unjust’ denotes those who have done injustice on this ‘word’. For them there is a painful chastisement. ‘You will see the unjust’, that is those who have done injustice on the Aale Muhammad. They will be afraid of their deeds which they have committed in the world. And that of which they are afraid will happen to them. Then it was mentioned about them who brought faith and followed it. For them there are gardens in Paradise and in it there is everything whatever they want, this is that great grace. It is the good news that Allah gives to those of His servants who bring faith on this ‘word’ and do good deeds that they are ordered.

Twelfth verse:

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُؤْمِنُونَ. وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّى يَرَوْا الْعَذَابَ الْأَلِيمَ.

Surely those against whom the word of your Lords has proved true will not believe, though every sign should come to them, until they witness the painful chastisement. 10:96-97

Commentators have said that the ‘word’ is this news from Allah that they would not bring faith or it is the promise for the chastisement from Allah.

Ali Ibne Ibrahim has narrated that this verse was revealed for that group which denied the Imamate of Amirul Momineen (a.s.), although the Wilayat of Ali was presented before them and it was made incumbent upon them that they bring faith but they did not bring faith. So ‘word’ refers to the Wilayat of Ali (a.s.).

Thirteenth verse:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ.

To Him do ascend the good words and the good deeds, lift them up. 35:10

Ibne Shahr Aashob has narrated from Imam Ja’far as-Sadiq (a.s.) that Hazrat pointed towards his chest and said that it means the Wilayat of we Ahlul Bayt, and the acceptance our Imamate. One who does not know our Wilayat, none of his actions is elevated and is it accepted. These interpretations are explained in other places.

Part 37

In the discussion that the Ahlul Bayt (a.s.) are included in the sanctity of Allah

Almighty Allah says:

ذَلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ.

And whoever respects the sanctified ordinances of Allah, it is better for him with his Lord. 22:30

Respect is a matter in blessing whose observance is necessary and its insult and disrespect is disallowed. Some commentators say that it refers to the rituals of Hajj and some have said that it refers to the Ka’ba, Mecca, the months of Haram (respect) and the Sanctified Mosque (masjidul Haraam).

Ibne Babawayh narrates with authentic chains from Imam Sadiq (a.s.) that there are three sanctities of Allah, and nothing equals them in this regard. (i) the Book of Allah which is Allah’s wisdom and light (ii) The holy Ka’ba which is the prayer direction (Qibla) for the people and a person’s Prayer is not accepted if he prays in some other direction and (iii) The Aale Muhammad (a.s.).

Among the Ahle Sunnat there is a tradition from Abu Saeed that the Holy Prophet (s.a.w.s.) said: There are some venerated things of Allah, Allah will protect the religion and worldly matters of those who maintain their respect. And one who does not maintain their respect the Almighty would not protect any of his matters and those respects are-(i) Respect of Islam, (ii) My respect and (iii) respect of my Ahlul Bayt (a.s.).

There is a tradition from Jabir Ibne Abdullah Ansari that he says: I heard the Holy Prophet (s.a.w.s.) that on the day of Judgement three things would complain (i) Holy Quran (ii) the Mosque and (iii) My Ahlul Bayt (a.s.). The Quran would say: O Allah, changes have been made in me and I have been torn apart. The Mosque would complain: I was left empty and was disrespected. And my Ahlul Bayt (a.s.) would say: O Allah, we were killed by the unjust people and they removed us from our homes leaving us homeless. At that time I would sit with folded legs to contend with the people and the Almighty Allah would say: In this matter I have more right to contend with these people.

Dailami from the Ahle Sunnat traditionists inFirdausul Akhbar has narrated a tradition that Allah has five most celebrated respects (i) Respect for the Holy Prophet (s.a.w.s.) (ii) Respect for the Ahlul Bayt of the Prophet (a.s.) (iii) Respect for the book of Allah (iv) Respect for Ka’ba and (v) Respect of the believer.

Ibne Mahyar from authentic chains has related from Imam Moosa Kazim (a.s.) and he quotes his respected father that: ‘And whoever respects the sanctified ordinances of Allah’ refers to three venerated objects and their respect is obligatory on everyone and whoever leaves even one of them, has associated someone or something with Allah. First is the respect of the Ka’ba which is made respectful by Allah, second rendering ineffective the book of Allah and acting against it and thirdly to severe our love and obedience which was made incumbent by Allah.[76]

Part 38

Verses that mention Justice, goodness, equity and weighing scales actually mean the Wilayat of Imams and words like disbelief, evil, transgression and disobedience stand for the enmity and rejection of Ahlul Bayt (a.s.)

There are some verses in this:

First verse:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنْ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ.

Surely Allah enjoins the doing of Justice and the doing of good (to others) and the giving to the kindred and He forbids indecency and evil and rebellion, He admonishes you that you may be mindful. 16:90

Ali Ibne Ibrahim said that ‘justice’ refers to witnessing the formula of faith: “There is no god except Allah and Muhammad is the Messenger of Allah”. ‘Doing of good’ refers to Amirul Momineen (a.s.) and ‘indecency’, ‘evil’, and ‘rebellion’ refer to the three most unjust persons (That is the Firon, Haman and Qaroon of this nation).

InIrshad al-Qulub there is a tradition from Imam Baqir (a.s.) that ‘Justice’ refers the confession to the Oneness of Allah, Prophethood and ‘giving to the kindred’ refers to Hasan and Husain and the Imams from the descendants of Husain. ‘indecency’, evil’ and ‘rebellion’ are those who did injustice on the Ahlul Bayt (a.s.), killed them and usurped their rights.

Ayyashi has narrated from Imam Sadiq (a.s.) that ‘Justice’ refers to confess the Oneness of Allah and ‘giving to the kindred’ refers to the giving of Imamate by the Imam to the next Imam and ‘indecency’, ‘evil’, and ‘rebellion’ is the love of the unjust Imams.

There is a tradition from Imam Baqir (a.s.) that ‘Justice’ refers to two witnesses and ‘doing of good’ refers to the Wilayat of Amirul Momineen (a.s.) and ‘indecency’ the first unjust (caliph), ‘evil’ is the second unjust (caliph) and ‘rebellion’ is the third unjust (caliph).

According another tradition ‘Justice’ refers to the Holy Prophet (s.a.w.s.). Whoever follows the Prophet (s.a.) has done ‘Justice’ and ‘good’ refers to Amirul Momineen (a.s.). Whoever accepts his Wilayat has accepted goodness and the ‘doer of good’ means one who performs good deeds his abode is Paradise. And ‘giving to the kindred’ refers to the observance of our relationship because Allah commanded the love and affection of our sons and prohibited the people from ‘indecency’, ‘evil’ and ‘rebellion’. That is to love those who have revolted against us and committed injustice upon us and called the people towards others.

Furat Ibne Ibrahim has narrated from Imam Baqir (a.s.) that ‘Justice’ is the Prophet, ‘good’ is Amirul Momineen (a.s.) and ‘giving to the kindred’ is Fatima (s.a.).

Second verse:

وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلَاهُ أَيْنَمَا يُوَجِّهُّ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ.

And Allah sets forth of two men, one of them is dumb, not able to do anything, and he is a burden to his master, whenever he sends him, he brings no good, can he be equal with him who enjoins what is just, and he (himself) is on the right path? 16:76

Some commentators have said that the Almighty Allah has mentioned this example of Himself and the Idols. Some say that it is the example of an unbeliever and a believer. Ali Ibne Ibrahim has narrated that this example is for Amirul Momineen (a.s.) and the Imams (a.s.) and their special companions because Amirul Momineen (a.s.) and the holy Imams (a.s.) used to command the people with justice by their words and deeds and they were on the right path. Allah says or it is the saying of the Holy Prophet (s.a.w.s.) that whatever is your way the same was theirs and the unjust Imams, all of them were dumb in mentioning the right thing and guiding the people. Since no divine matter was effected by them how can the two be equal? On the basis of this interpretation it is possible that master refers to Allah or the Prophet (s.a.w.s.) because in whenever the Prophet (s.a.w.s.) sent them in a battle they used to run away and no good action was performed by them. This interpretation of the verse is much more suitable than others.

Third verse:

إِنَّ الْعَهْدَ كَانَ مَسْئُولًا. وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا.

(Every) promise shall be questioned about. And give full measure out, and weigh with a true balance, this is fair and better in the end. 17:35

Sayyid Ibne Tawoos in theTafsir of Ibne Mahyar relates from Imam Moosa Kazim (a.s.) and he from his Lord that ‘promise’ refers to that which the Prophet (s.a.w.s.) had taken from the people about the love and obedience of Amirul Momineen (a.s.) and that they would not oppose him, not prefer themselves to him in caliphate and neither would they cut of relations with him and he also told the people that on the day of Judgement Allah would question them how they dealt with the Ahlul Bayt (a.s.) of the Prophet (s.a.w.s.) and the book of Allah. ‘Balance refers to the Imam who rules the people with justice and the command of the purified Imams is the scale of Justice, that is why He says that that it is better he knows best the interpretation of the Quran. He knows how rule among the people.

This tradition is supported by the one related by Kulaini in the explanation of the verse:

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ.

And We will set up a just balance on the day of resurrection… 21:47

That the Imam said that the ‘just balance’ is the Prophet and his vicegerents.

Fourth verse:

خُذْ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنْ الْجَاهِلِينَ.

Forgive people and enjoin towards good and remain away from the ignorant ones. 7:199

Ayyashi has narrated from Imam Sadiq (a.s.) that ‘good’ refers to the Wilayat of the Infallible Imams (a.s.).

Fifth verse:

وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا.

And it adds only to the perdition of the unjust. 17:82

Ayyashi has narrated from Imam Baqir (a.s.) said that it refers to those who have committed injustice on Aale Muhammad and those who have usurped their rights. The verse was brought by Jibraeel in this way: And it adds only to the perdition of the unjust who committed injustice with their right of Aale Muhammad.

Sixth verse:

قُلْ إِنَّمَا حَرَّمَ رَبِّي الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ.

Say: My Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed. 7:33

Commentators have said that it refers to fornication whether it be apparent or concealed.

And Kulaini and Nomani have narrated that there is the apparent meaning of Quran and there is also the inside and that which is prohibited in Quran, its apparent also prohibited and its inside are the unjust rulers and the enemies of Ahlul Bayt (a.s.) and all those things which are permitted in Quran, its apparent is also permissible and its inside means the right Imams (a.s.).

Seventh verse:

وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ.

And when they commit an indecency they say: we found our father doing this, and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency, do you say against Allah what you do not know. 7:28

Kulaini has narrated that Muhammad Ibne Mansoor asked Imam Sadiq (a.s.) about the meaning of this verse. Imam replied: Have you have seen or heard anyone claiming that Allah has commanded me fornication or drinking wine or to do similar prohibited deed? He said: No. The Imam said: Then what are these indecent acts and bad deeds about which they claim that Allah has ordered them? The narrator said: Allah and His Wali know better. Imam said: This verse was revealed for the unjust rulers about which the opponents claim that Allah has ordered us to follow them, so Allah made it known that they are attributing falsehood to Allah. Allah has mentioned their obedience as indecency because it is a sin that degrades a person.

Narrations from Imam al-Ba-qir

1- Ikma-l al-Di-n: Abu al-Ja-rud says, Abu Ja‘far (a.s) said to me “O’ Abu Ja-ru-d, when ages pass and people say the Qa-'im has died or perished or gone to some valley, and the seeker says, When is this going to happen while his bones have decayed? At that time expect him. And when you hear from him, come to him even if you have to crawl on ice.”

2- Ikma-l al-Di-n: Al-Thuma-li says, I heard Abu Ja‘far (a.s) say, “The nearest of the people to Allah, the Exalted, and their most knowledgeable and their most compassionate to the populace is Muhammad and the Imams, bliss of Allah be for them all. Enter where they enter and separate whoever they separate from. I mean Husain and his progeny by that. Righteousness is in them and they are the successors and from them are the Imams. Wherever you see them, follow them. If a time comes one day that you do not see anyone of them, seek help from Allah and contemplate on the tradition you are on and follow it, and love whom you love, and disdain whom you disdain. How soon is the relief coming to you!”

3- Ikma-l al-Di-n: Ma‘ru-f Ibn Khurbu-dh says, I said to Abu Ja‘far (a.s), “Tell me about yourselves.” He said, “We are the like of stars. When a star sets, another star of peace and security, harmony and tranquility, and leisure and openings rises. So until the Children of ‘Abd al-Mutallib are equal and no distinction remains amongst them, Allah, the Exalted, will manifest your Patron. So praise Allah, the Exalted. And He will give him a choice between the easy and the difficult.” I asked, “May I be your ransom, which will he choose?” He said, “He will choose the difficult over the easy.”

Explanation: Al-Sa‘b wa al-Dhalu-l (Humble and intractable, translated above as easy and difficult) are qualities of riding beasts.

4- Ikma-l al-Di-n: Umm Ha-ni al-Thaqafiyya says, I came in a morning to my master Muhammad Ibn ‘Ali al-Ba-qir (a.s) and said to him, “My master, a verse from the Book of Allah, the Exalted, has struck my heart and has troubled me and taken away my nights’ sleep.”

ما روى عن الباقر صلوات الله عليه في ذلك

1- إكمال الدين: ابن المتوكل، عن علي، عن أبيه، عبد الله بن حماد ومحمد بن سنان معا، عن أبي الجارود، عن أبي جعفر عليه السقال: قال لي يا أبا الجارود إذا دار الفلك، وقال الناس: مات القائم أو هلك، بأي واد سلك وقال الطالب: أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه فإذا سمعتم به فائتوه ولو حبوا على الثلج. نى: أحمد بن هوذه، عن النهاوندي، عن أبي الجارود مثله.

2- إكمال الدين: ابن الوليد، عن الصفار، عن محمد بن عيسى وابن أبي الخطاب والهيثم النهدي جميعا، عن ابن محبوب، عن ابن رئاب، عن الثمالي، عن أبي جعفر (ع) قال: سمعته يقول: إن أقرب الناس إلى الله(عزوجل) وأعلمهم وأرأفهم بالناس محمد والائمة صلوات الله عليهم أجمعين فادخلوا أين دخلوا وفارقوا من فارقوا أعني بذلك حسينا وولده (ع) فان الحق فيهم وهم الاوصياء ومنهم الائمة فأين ما رأيتموهم فاتبعوهم فان أصبحتم يوما لاترون منهم أحدا فاستعينوا بالله وانظروا السنة التي كنتم عليها فاتبعوها وأحبوا من كنتم تحبون وأبغضوا من كنتم تبغضون فما أسرع ما يأتيكم الفرج.

3- إكمال الدين: عبد الواحد بن محمد، عن أبي عمرو الليثى، عن محمد بن مسعود، عن جبرئيل بن أحمد، عن موسى بن جعفر بن وهب البغدادي ويعقوب بن يزيد، عن سليمان بن الحسن، عن سعد بن أبي خلف، عن معروف بن خربوذ قال: قلت لابي جعفر (ع): أخبرني عنكم قال: نحن بمنـزلة النجوم إذا خفي نجم بدا نجم مأمن وأمان وسلم وإسلام وفاتح ومفتاح حتى إذا استوى بنو عبد المطلب فلم يدر أي من أي أظهر الله(عزوجل) صاحبكم فاحمدوا الله(عزوجل) وهو يخير الصعب على الذلول، فقلت: جعلت فداك فأيهما يختار؟ قال يختار الصعب على الذلول.

4- إكمال الدين: بهذا الاسناد، عن محمد بن مسعود، عن نصر بن الصباح، عن جعفر بن سهل، عن أبي عبد الله أخي عبد الله الكابلي، عن القابوسي، عن نضر بن السندي، عن الخليل بن عمرو، عن علي بن الحسين الفزاري، عن إبراهيم بن عطية، عن ام هانئ الثقفية قال: غدوت على سيدي محمد بن علي الباقر (ع) فقلت له: يا سيدي آية في كتاب الله(عزوجل) عرضت بقلبي أقلقتني وأسهرتني

He said, “Ask O’ Umm Ha-ni.” I said, “The saying of Allah, the Exalted, No, I swear by the Star that runs its course and hides itself.” He said, “Yes, the subject you asked me about, O’ Umm Ha-ni, is someone who will be born in the End Times and he is the Mahdi and from this House. There will be a perplexity and occultation about him in which nations will go astray and nations will remain on guidance. Blessed be you if you see his time! Blessed be anyone who sees his time!”

5- Ikma-l al-Di-n: Abu Ayyu-b al-Makhzu-mi says, Abu Ja‘far al-Ba-qir (a.s) mentioned the conduct of the Rightly Guided Caliphs and when he reached their last one he said, “The Twelfth is the one behind whom Jesus the son of Mary (a.s) will perform prayers. You must uphold his conduct and the Noble Qur’a-n.”

6- Al-Ghaiba of al-Ne‘ma-ni: Umm Ha-ni says, I asked Abu Ja‘far (a.s), “What is the meaning of Allah’s word, Nay, I swear by the Star?” He said, “O’ Umm Ha-ni, an Imam who on the year two hundred and sixty hides himself until his whereabouts is not known to the people. Then he will appear like a blazing meteor in a dark night. If you should see that time, your heart will find solace.”

7- Al-Ghaiba of al-Ne‘ma-ni: Ma‘ru-f Ibn Khurbu-dh says, Said Abu Ja‘far (a.s), “Your stars are like the stars of the heavens. Whenever a star sets, another star rises. So when you point with your fingers and make gestures with your eyebrows, Allah will hide your stars from you. The Children of Ha-shim will be equal without any distinction amongst them from one another. Then your star will rise, so praise your Lord.”

8- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Ata-’ says, I said to Abu Ja‘far (a.s), “Your Shi-‘a are many in Iraq and there is no one, by Allah, in your household like you. So why do not you uprise?” He said, “O’ Abdullah Ibn Ata-’, you have began lending your ears to the fools. No, by Allah, I am not your Awaited Patron.” I asked him, “Then who is our Awaited Patron?” He said, “Look who does Allah hide his birth from the people, he is your Awaited Patron. There is no one of us who is pointed at with fingers or hinted by tongues except that he dies because of being under wrath or because of other causes.”

Explanation: It is possible that the two possibilities for causes of death mentioned may be expression of doubt of the narrator and it is possible that death of being under wrath alludes to murder and hatfa anfihi alludes to a death that is not in severe and dire circumstances.

9- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Atta’ says, I said to Abu Ja‘far (a.s), “Tell me about the Qa-'im.” He said, “By Allah, he is neither me, nor the one towards whom you stretch your necks. His birth will not be known.” “What is his conduct according to?” I asked. He said, “He will act according to what the Messenger of Allah (a.s) has acted, invalidating the past and looking forward.”

قال: فاسئلي يا ام هانئ؟ قالت قلت: قول الله(عزوجل) "فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِي الْكُنَّسِ" قال: نعم المسألة سألتني يا ام هانئ هذا مولود في آخر الزمان هو المهدي من هذه العترة تكون له حيرة وغيبة يضل فيها أقوام ويهتدي فيها أقوام فيا طوبى لك إن أدركته. ويا طوبى من أدركه.

5- إكمال الدين: المظفر العلوي، عن ابن العياشي، عن أبيه، عن أبي القاسم قال: كتبت من كتاب أحمد الدهان، عن القاسم بن حمزة، عن ابن أبي عمير، عن أبي إسماعيل السراج، عن خيثمة الجعفي، عن أبي أيوب المخزومي قال: ذكر أبو جعفر الباقر (ع) سيرة الخلفاء الراشدين فلما بلغ آخرهم قال: الثاني عشر الذي يصلي عيسى بن مريم (ع) خلفه عليك بسنته والقرآن الكريم.

6- الغيبة للنعمانى: سلامة بن محمد، عن أحمد بن داود، عن أحمد بن الحسن، عن عمران بن الحجاج، عن ابن أبي نجران، عن ابن أبي عمير، عن محمد بن إسحاق عن أسيد بن ثعلبة، عن ام هانئ قال: قلت: لابي جعفر (ع) ما معنى قول الله عز وجل "فَلَا أُقْسِمُ بِالْخُنَّسِ" قال لي: يا ام هانئ إمام يخنس نفسه حتى ينقطع عن الناس علمه سنة ستين ومأتين ثم يبدو كالشهاب الواقد في الليلة الظلماء فان أدركت ذلك الزمان قرت عيناك.

7- الغيبة للنعمانى: الكليني، عن علي، عن أبيه، عن حنان بن سدير، عن معروف ابن خربوذ، عن أبي جعفر (ع) قال: إنما نجومكم كنجوم السماء كلما غاب نجم طلع نجم حتى إذا أشرتم بأصابعكم وملتم بحواجبكم غيب الله عنكم نجمكم واستوت بنو عبد المطلب فلم يعرف أي من أي فإذا طلع نجمكم فاحمدوا ربكم.

8- الغيبة للنعمانى: محمد بن همام بإسناد له، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): إن شيعتك بالعراق كثير ووالله ما في بيتك مثلك فكيف لا تخرج؟ فقال: يا عبد الله بن عطا قد أخذت تفرش اذنيك للنوكى لا والله ما أنا بصاحبكم قلت: فمن صاحبنا؟ فقال: انظروا من غيب عن الناس ولادته، فذلك صاحبكم إنه ليس منا أحد يشار إليه بالاصابع ويمضغ بالالس إلا مات غيظا أو حتف أنفه.

9- الغيبة للنعمانى: محمد بن همام، عن جعفر بن محمد بن مالك، عن عباد بن يعقوب عن يحيى بن يعلى، عن أبي مريم الانصاري، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): أخبرني عن القائم (ع) فقال: والله ما هو أنا ولا الذي تمدون إليه أعناقكم ولا يعرف ولادته، قلت: بما يسير؟ قال: بما سار به رسول الله(ص) هدر ما قبله واستقبل

10- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says, I heard Abu Ja‘far (a.s) say, “Times shall come and go until Allah sends for this enterprise someone you do not know has he been created.”

11- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says that Abu Ja‘far (a.s) said, “You will continue to stretch your necks to a man of ours, saying He is the one, and Allah takes him away; until Allah sends a man for this affair whom you do not know has he been born or not, has he been created or not.”

12- Al-Ghaiba of al-Ne‘ma-ni: Ibn Bukair and al-Hakam narrated from Abu Ja‘far (a.s), “As if I see you, you climb up and do not find anyone and return and do not find anyone.”

13- Al-Ghaiba of al-Ne‘ma-ni: Abu Hamzah al-Thuma-li says, I was with Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) one day. When everyone had dispersed, he said to me, “O’ Abu Hamzah, one of the destined events that must happen is the rise of our Qa-'im. Whoever doubts in what I say, he will meet Allah disbelieving in Him.” Then he said, “My father and mother be the ransom of the one who is named by my name and bears my patronym, the seventh after me. My father be the ransom of the one who will fill the earth with equity and justice, as it will be replete with oppression and injustice. O’ Abu Hamzah, whoever sees him and submits to him through the submission for Muhammad and ‘Ali, I give him a solemn promise of the Paradise. And whoever does not submit, verily Allah has made the Paradise forbidden for him and his abode is the Fire and bad a place it is for the oppressors.

14- Al-Ka-fi: Abu Na‘i-m says, I came to Abu Ja‘far (a.s) when he was in Medina. I said to him, “I have taken a vow between the rukn and the maqa-m that when I meet you, I will not to go away from Medina until I know whether you are the Qa-'im of the House of Muhammad or not.” He did not answer me anything. I stayed for thirty days. Then he met me on a road and said, “O’ Hakam, and you are still here?” I said, “I told you about the vow I have taken by Allah and you did not order me to do anything, nor did you forbid me from anything. And you did not give me an answer.” He said, “Come to me in the morning at my house.

“I went to him in the morning. He said, “Ask what you need.” I said, “I have vowed with Allah of alms and fasting and charity between the Rukn and the Maqa-m, that if I meet you I will not exit Medina until I know whether you are the Qa-'im (Establisher) of the House of Muhammad. If you are, I will stay and be at your guard; and if you are not, I would go in the lands in search of livelihood.” He said, “O’ Hakam, we are all Establishers of the Order of Allah.” I said, “Then are you the Mahdi (the Guide)?” He said, “We all guide to Allah.

“Are you the one with the sword?” “Each one of us is with the sword and heir of the sword.” “Then are you the one who will kill the enemies of God, and is it through you that the bosom friends of Allah will be victorious, and is it through you the religion of Allah will manifest?” “O’ Hakam,” he said, “how can I be that and I have reached forty five. The Awaited Patron of that Enterprise is closer to breastfeeding than me and lighter on the back of a courser.”

10- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن ابن أبي الخطاب، عن محمد ابن سنان، عن أبي الجارود قال: سمعت أبا جعفر (ع) يقول: لا يزالون ولا تزال حتى يبعث الله لهذا الامر من لا تدرون خلق أم لم يخلق.

11- الغيبة للنعمانى: محمد بن همام قال: حدثني الفزاري، عن ابن أبي الخطاب وقد حدثني الحميري، عن ابن عيسى معا، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر (ع) أنه قال: لا تزالون تمدون أعناقكم إلى الرجل منا تقولون هو هذا فيذهب الله به حتى يبعث الله لهذا الامر من لا تدرون ولد أم لم يولد خلق أم لم يخلق.

12- الغيبة للنعمانى: علي بن الحسين، عن محمد العطار، عن محمد بن الحسن الرازي عن (محمد بن علي) الكوفي، عن محمد بن سنان، عن يحيى بن المثنى، عن ابن بكير ورواه الحكم عن أبي جعفر (ع) أنه قال: كأني بكم إذا صعدتم فلم تجدوا أحدا ورجعتم فلم تجدوا أحدا.

13- الغيبة للنعمانى: علي بن الحسين عن محمد بن يحيى، عن محمد بن الحسن، عن محمد بن علي، عن إبراهيم بن محمد، عن محمد بن عيسى، عن عبد الرزاق، عن محمد بن سنان، عن فضيل الرسان، عن أبي حمزة الثمالي قال: كنت عند أبي جعفر محمد بن علي الباقر (ع) ذات يوم فلما تفرق من كان عنده قال لي: يا أبا حمزة من المحتوم الذي حتمه الله قيام قائمنا فمن شك فيما أقول لقي الله وهو به كافر، ثم قال: بأبي وامي المسمى باسمي والمكنى بكنيتي السابع من بعدي بأبي (من) يملأ الأرض عدلاً (وقسطاً) كما ملئت ظلماً وجوراً يا باحمزة من أدركه فيسلم له ما سلم لمحمد وعلي فقد وجبت له الجنة ومن لم يسلم فقد حرم الله عليه الجنة وماواه النار وبئس مثوى الظالمين.

14- الكافي: العدة، عن ابن عيسى، عن علي بن الحكم، عن زيد أبي الحسن عن الحكم بن أبي نعيم قال: أتيت أبا جعفر (ع) وهو بالمدينة فقلت له: علي نذر بين الركن والمقام إذا أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا، فلم يجبني بشئ، فأقمت ثلاثين يوما، ثم استقبلني في طريق فقال: يا حكم وإنك لههنا بعد؟ فقلت: إني أخبرتك بما جعلت الله علي فلم تأمرني ولم تنهني عن شئ ولم تجبني بشئ فقال: بكر علي غدوة المنـزل فغدوت عليه فقال (ع): سل عن حاجتك، فقلت: إني جعلت لله علي نذرا وصياما وصدقة بين الركن والمقام إن أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا؟ فان كنت أنت، رابطتك، وإن لم تكن أنت، سرت في الارض فطلبت المعاش، فقال: يا حكم كلنا قائم بأمر الله. قلت: فأنت المهدي؟ قال: كلنا يهدي إلى الله، قلت: فأنت صاحب السيف؟ قال: كلنا صاحب السيف ووارث السيف، قلت: فأنت الذي تقتل أعداء الله ويعز بك أولياء الله ويظهر بك دين الله؟ فقال: يا حكم كيف أكون أنا وبلغت خمسا وأربعين، وإن صاحب هذا أقرب عهدا باللبن مني وأخف على ظهر الدابة

Narrations from imam Ja‘far al-Sa-diq

1- Ikma-l al-Di-n: Sudair says I heard Abu ‘Abdillah (a.s) say, “There is a sign from Joseph in the Qa-'im.” I said, “It seems as you are mentioning the perplexity or the occultation.” He said, “What of this does this nation deny? They are the likes of swine, whereas brothers of Joseph were heirs and children of apostles, yet they traded and sold Joseph. They addressed him, being his brothers and he being their brother, yet did not recognize him; so Joseph said to them, I am Joseph. So what is this accursed nation denying that Allah, the Exalted, in a certain time from times, may desire to hide his Hujja? Joseph had the kingdom of Egypt and there was between him and his father the journey of eighteen days.

If Allah, the Exalted, had desired to let his father know his place, He could have done that. By Allah, Jacob and his sons journeyed, when they were given the glad tidings, for nine days from the beginning of their journey until Egypt. What is this Ummah denying that God would do to His Hujja what He did to Joseph, that he would walk in their markets and step on their grounds while they do not recognize him until Allah, the Exalted, identifies him to them, as He permitted Joseph when he said, Do you know what did you do to Joseph and his brother when you were ignorant? They said, Verily, you, you are Joseph. He said, I am Joseph and this is my brother.

2- ‘Ilal al-Shara-'e‘: On the authority of Sudair, who narrates from his father that Abu ‘Abdillah (a.s) said, “Our Qa-'im has an occultation the duration of which is lengthy.” I said, “Why is that so, O’ son of the Messenger of Allah?” He said, “Allah, the Exalted, disdains to have the traditions of the occultations of apostles not proceed in him. O’ Sudair, he must complete the duration of their occultations.[9] Allah, the Exalted, says, You shall surely enter a stage after another stage. It means you will thread on the traditions of the nations before you.”

3- Al-Ama-li of Sadu-q: Ibn Abi ‘Umair narrates from a certain individual that Abu ‘Abdillah (a.s) recited the following rhymes,

For every nation is a governance which they await

Our governance in the End Times will come

ما روى في ذلك عن الصادق صلوات اللـه عليه

1- إكمال الدين: أبي، عن الحميري، عن أحمد بن هلال، عن ابن أبي نجران، عن فضالة، عن سدير قال: سمعت أبا عبد الله (ع) يقول: إن في القائم سنة من يوسف قلت: كأنك تذكر حيرة أو غيبة قال لي: وما تنكر من هذا هذه الأمة أشباه الخنازير إن إخوة يوسف كانوا أسباطاً أولاد أنبياء تاجروا يوسف وبايعوه وخاطبوه وهم إخوته وهو أخوهم، فلم يعرفوه حتى قال لهم يوسف (ع): أنا يوسف. فما تنكر هذه الأمة الملعونة أن يكون الله(عزوجل) في وقت من الأوقات يريد أن يستر حجته، لقد كان يوسف إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما فلو أراد الله(عزوجل) أن يعرف مكانه لقدر على ذلك والله لقد سار يعقوب وولده عند البشارة تسعة أيام من بدوهم إلى مصر، وما تنكر هذه الأمة أن يكون الله يفعل بحجته ما فعل بيوسف أن يكون يسير في أسواقهم ويطأ بسطهم وهم لا يعرفونه حتى يأذن الله(عزوجل) أن يعرفهم نفسه كما أذن ليوسف حين قال: "قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ. قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهذَا أَخِي."

2- علل الشرائع: المظفر العلوي، عن ابن العياشي وحيدر بن محمد السمرقندي معا عن العياشي، عن جبرئيل بن أحمد، عن موسى بن جعفر البغدادي، عن الحسن بن محمد الصيرفي، عن حنان بن سدير، عن أبيه، عن أبي عبد الله (ع) قال: إن للقائم منا غيبة يطول أمدها فقلت له: ولم ذاك يابن رسول الله؟ قال إن الله(عزوجل) أبى إلا أن يجري فيه سنن الانبياء (ع) في غيباتهم وأنه لابد له ياسدير من استيفاء مدد غيباتهم قال الله(عزوجل): "لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ" أي سنناً على سنن من كان قبلكم.

3- أمالي الشيخ الصدوق: ابن المتوكل، عن علي، عن أبيه، عن ابن أبي عمير، عمن سمع أبا عبد الله (ع) يقول: ودولتنا في آخر الدهر تظهر لكل اناس دولة يرقبونها

4- Ikma-l al-Di-n: Safwa-n Ibn Mahra-n narrates that al-Sa-diq Ja‘far Ibn Muhammad (a.s) said, “Someone who professes faith in all Imams yet denies the Mahdi is like a person who professes faith in all apostles yet denies the Prophethood of Muhammad (a.s).” He was asked, “O’ son of the Messenger of Allah (a.s) which one of your sons will the Mahdi be from?” He said, “He is the fifth from the sons of the seventh. His person will be invisible to you and you will be prohibited from mentioning his name.”

5- Ikma-l al-Di-n: Abu Hayyah narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan gather in consecution, the fourth one will be the Qa-'im (a.s).”

6- Ikma-l al-Di-n: Abu al-Haitham narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan come consecutively, their fourth one will be their Qa-'im.”

7- Ikma-l al-Di-n: Al-Mufadhal Ibn ‘Omar says, I entered upon my doyen Ja‘far Ibn Muhammad (a.s) and said, “O’ my master, I wish that you confide in us about the heir after you.” He said, “O’ Mufadhal, the Imam after me is my son Musa- and the Awaited Heir isM. U. H. A. M. M. A. D. Ibn al-Hasan Ibn ‘Ali Ibn Muhammad Ibn ‘Ali Ibn Musa-.”

8- Ikma-l al-Di-n: Ibra-him al-Karkhi says, I entered upon Abu ‘Abdillah (a.s). I was sitting there in his courtship when Abu al-Hasan Musa- Ibn Ja‘far (a.s), who was then a boy, entered. I stood before him and kissed him and sat down. Abu ‘Abdillah (a.s) said, “O’ Ibra-hi-m, behold, he is your Patron after me. Behold, a nation will perish in him and the rest will be blessed.

May Allah curse his murderer and increase the chastisement on his soul. Behold, Allah will bring forth from my seed the best of the people of the earth in his time, called by the name of his grandfather, the heir of his knowledge and rules and excellences, the treasure trove of Imamate, and the summit of wisdom. The tyrant from the sons of so-and-so will kill him out of jealously after novel wonders. However, Allah accomplishes His purpose, even though the polytheists may disdain so. Allah will bring forth from his seed the completion of the twelve guides that Allah has distinguished them by His dignity and has settled them in the abode of His sanctity.

A man professing faith in the Twelfth of them is the like of a swordsman in front of the Messenger of Allah (a.s) defending him.” A man from the allies of the Umayyads entered and the conversation was disrupted. I went to Abu ‘Abdillah (a.s) eleven times hoping that he would complete the discourse, but it was not to happen. When it was the eve of the next year, I entered upon him as he was sitting. He said, “O’ Ibra-hi-m, the Reliever of the pains of the Shi-‘a will come after severe hardships, long trials and anxiety and fear. Bliss for the one who will see that time. This is sufficient for you, O’ Ibra-hi-m.” I returned with nothing more gratifying to my heart and more pleasing to my soul than this.

4- إكمال الدين: ابن إدريس، عن أبيه، عن أيوب بن نوح، عن محمد بن سنان، عن صفوان بن مهران، عن الصادق جعفر بن محمد (ع) أنه قال: من أقر بجميع الائمة (ع) وجحد المهدي كان كمن أقر بجميع الانبياء وجحد محمداً (ص) نبوته. فقيل يابن رسول الله ممن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

5- إكمال الدين: أبي، وابن الوليد معا، عن سعد، عن الحسن بن علي الزيتوني ومحمد بن أحمد بن أبي قتادة، عن أحمد بن هلال، عن امية بن علي، عن أبي الهيثم ابن أبي حية، عن أبي عبد الله (ع) قال: إذا اجتمعت ثلاثة أسماء متوالية محمد وعلي والحسن فالرابع القائم (ع).

6- إكمال الدين: الطالقاني، عن محمد بن همام، عن أحمد بن مابندار، عن أحمد ابن هلال، عن امية بن علي القيسي، عن أبي الهيثم التميمي، عن أبي عبد الله (ع) قال: إذا توالت ثلاثة أسماء محمد وعلي والحسن كان رابعهم قائمهم.

7- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن المفضل بن عمر قال: دخلت على سيدي جعفر بن محمد (ع) فقلت: يا سيدي لو عهدت إلينا في الخلف من بعدك؟ فقال لي: يا مفضل الامام من بعدي ابني موسى والخلف المأمول المنتظر م ح م د ابن الحسن بن علي بن محمد بن علي بن موسى.

8- إكمال الدين: علي بن عبد الله بن أحمد، عن أبيه، عن محمد بن خلف عن محمد ابن سنان وأبي علي الزراد معا عن إبراهيم الكرخي قال: دخلت على أبي عبد الله (ع) فاني لجالس عنده إذ دخل أبو الحسن موسى بن جعفر (ع) وهو غلام فقمت إليه فقبلته وجلست فقال أبو عبد الله (ع): يا إبراهيم أما إنه صاحبك من بعدي أما إنه ليهلكن فيه قوم ويسعد آخرون فلعن الله قاتله وضاعف على روحه العذاب أما ليخرجن الله من صلبه خير أهل الارض في زمانه سمي جده ووارث علمه وأحكامه وفضائله، معدن الامامة ورأس الحكمة يقتله جبار بني فلان بعد عجائب طريفة حسدا له ولكن الله بالغ أمره ولو كره المشركون. يخرج الله من صلبه تمام اثنا عشر مهديا اختصهم الله بكرامته، وأحلهم دار قدسه، المقر بالثاني عشر منهم كالشاهر سيفه بين يدي رسول الله(ص) يذب عنه قال فدخل رجل من موالي بني امية فانقطع الكلام فعدت إلى أبي عبد الله (ع) أحد عشر مرة اريد منه أن يستتم الكلام فما قدرت على ذلك فلما كان قابل السنة الثانية دخلت عليه وهو جالس فقال: يا إبراهيم المفرج للكرب (عن) شيعته بعد ضنك شديد، وبلاء طويل، وجزع وخوف، فطوبى لمن أدرك ذلك الزمان حسبك يا إبراهيم. فما رجعت بشئ أسر من هذا لقلبي ولا أقر لعيني

9- Ikma-l al-Di-n: al-Mufadhdhal says, Said al-Sa-diq (a.s), “Allah, the High, created fourteen lights fourteen thousand years before He created the creation. They are our spirits.” He was asked, “O’ son of the Messenger of Allah (a.s) who are the fourteen?” He said, “Muhammad, ‘Ali, Fa-timah, Hasan, Husain, and the Imams from the progeny of Husain (a.s). Their last is the Qa-'im who will rise after his occultation and will kill the Dajja-l and will clean the earth from every oppression and injustice.”

10- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “Ours are the Twelve Guides:. Six have gone and six are remaining. Allah will place in the Sixth that which He loves.”

11- Ikma-l al-Di-n: Ibn Abi Ya‘fu-r says, Said Abu ‘Abdillah al-Sa-diq (a.s), “A person who professes faith in the imams, my forefathers and my sons, yet denies the Mahdi from my sons, he is like a person who professes faith in all apostles, peace be with them, yet denies Muhammad (a.s) his apostleship.” I said, “My master, and who is the Mahdi from your progeny?” He said, “The fifth from the sons of the seventh. His person will hide from you and it will not be permissible for you to mention him by his name.”

12- Ikma-l al-Di-n: Safwa-n al-Jamma-l says, Said al-Sa-diq (a.s), “Behold, by Allah, your Mahdi will disappear from you until your ignorant individuals would say, ‘Allah does not have any need in the House of Muhammad.’ Then he will come like a blazing meteor. He will fill the earth with justice and equity as it will be full of injustice and oppression.”

13- Ikma-l al-Di-n: In a long narration, al-Seyed Ibn Muhammad al-Humyari says, I said to al-Sa-diq Ja‘far Ibn Muhammad (a.s), “O’ son of the Messenger of Allah, traditions have been related to us from your forefathers, peace be unto them, with regard to the occultation and the confirmation of its occurrence. Please inform me who is it going to happen to?” He said, “It will happen to the sixth from my sons, the Twelfth from the Imams of guidance after the Messenger of Allah (a.s), the first of whom is the Prince of the Believers ‘Ali Ibn Abi Ta-lib (a.s) and their last is the Riser with the Truth, the Cherished Redeemer of Allah on His earth, the Patron of the age and the vicegerent of the All-Merciful. By Allah, even if he should remain in his occultation as long as Noah remained in his people, he will not go from the world until he appears and fills the earth with equity and justice, as it will be replete with injustice and oppression.”

14- Ikma-l al-Di-n: Ha-ni al-Tamma-r says, Abu ‘Abdillah (a.s) said to me, “The Patron of this Affair will have a disappearance. So the servant should fear Allah and cling on his religion.”

15- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “The customs the apostles went through in terms of their disappearances will materialize in the Qa-'im of us the Ahl al-Bait in the precise and same manner.”

9- إكمال الدين: ابن إدريس، عن أبيه، عن محمد بن الحسين بن زيد، عن الحسن بن موسى، عن علي بن سماعة، عن علي بن الحسن بن رباط، عن أبيه، عن المفضل قال: قال الصادق (ع) إن الله تبارك وتعالى خلق أربعة عشر نورا قبل خلق الخلق بأربعة عشر ألف عام فهي أرواحنا فقيل له: يابن رسول الله ومن الاربعة عشر؟ فقال: محمد وعلي وفاطمة والحسن والحسين والائمة من ولد الحسين (ع) آخرهم القائم الذي يقوم بعد غيبته فيقتل الدجال ويطهر الارض من كل جور وظلم.

10- إكمال الدين: الهمداني، عن ابن عقدة، عن أبي عبد الله العاصمي، عن الحسين ابن القاسم بن أيوب، عن الحسن بن محمد بن سماعة، عن ثابت بن الصباح، عن أبي بصير، عن أبي عبد الله (ع) قال: سمعته يقول: منا اثنا عشر مهديا مضى ستة وبقي ستة يضع الله في السادس ما أحب.

11- إكمال الدين: الدقاق، عن الاسدي، عن سهل، عن ابن محبوب، عن عبد العزيز العبدي، عن ابن أبي يعفور قال: قال أبو عبد الله الصادق (ع) من أقر بالائمة من آبائي وولدي وجحد المهدي من ولدي كان كمن أقر بجميع الانبياء (ع) وجحد محمدا (ص) نبوته، فقلت: سيدي ومن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

12- إكمال الدين: العطار، عن أبيه، عن ابن هاشم، عن ابن أبي عمير، عن صفوان الجمال قال: قال الصادق (ع): أما والله ليغيبن عنكم مهديكم حتى يقول الجاهل منكم: ما لله في آل محمد حاجة ثم يقبل كالشهاب الثاقب فيملأها عدلا وقسطا كما ملئت جوراً وظلماً.

13- إكمال الدين: ابن عبدوس، عن ابن قتيبة، عن حمدان بن سليمان، عن ابن بزيع عن حنان السراج، عن السيد بن محمد الحميري في حديث طويل يقول فيه: قلت للصادق جعفر بن محمد (ع): يابن رسول الله قد روي لنا أخبار عن آبائك (ع) في الغيبة وصحة كونها فأخبرني بمن تقع؟ فقال (ع): ستقع بالسادس من ولدي والثاني عشر من الائمة الهداة بعد رسول الله(ص) أولهم أمير المؤمنين علي بن أبي طالب (ع) وآخرهم القائم بالحق بقية الله في أرضه صاحب الزمان وخليفة الرحمان والله لو بقي في غيبته ما بقي نوح في قومه لم يخرج من الدنيا حتى يظهر فيملأ الأرض قسطاً وعدلاً كما ملئت جوراً وظلماً.

14- إكمال الدين: ابن المتوكل، عن علي بن إبراهيم، عن محمد بن عيسى، عن صالح ابن محمد، عن هانئ التمار قال: قال لي أبو عبد الله (ع): إن لصاحب هذا الامر غيبة فليتق الله عبد وليتمسك بدينه.

15- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن ابن البطائني عن أبيه، عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول: إن سنن الانبياء (ع) ما وقع عليهم من الغيبات جارية في القائم منا أهل البيت حذو النعل بالنعل والقذة بالقذة

Abu Basir says, I said to him, “O’ Son of the Messenger of Allah, and who is the Qa-'im of you Ahl al-Bait?” He said, “O’ Abu Basir, he is the fifth from the sons of my son Musa-. He is the son of the mistress of bondmaids. He will have a disappearance in which invalidators will doubt. Then Allah, the Exalted, will manifest him and will conquer on his hands the easts of the earth and its wests. Ruhallah Jesus the son of Mary (a.s) will come down and pray behind him. The earth will shine with the illumination of its Lord. There will be no spot on earth on which a deity other than Allah, the Exalted, is worshipped, and the religion entirely will be for Allah, even if the infidels may dislike this.

16- Al-Ghaiba of Sheikh Tusi: Abu Basi-r says, Said Abu ‘Abdillah (a.s), “If you hear of a disappearance with regard to your Patron, do not reject it.”

17- Al-Ghaiba of Sheikh Tusi: Yahya- Ibn al-‘Ala-’ al-Ra-zi says, I heard Abu ‘Abdillah (a.s) say, “Allah will bring forth in this Ummah a man who belongs to me and I belong to him. Allah will drive the blessings of the heavens and the earth through him. The heavens will rain down its drops; and the earth will grow out its seeds; and its beasts and brutes will live in harmony; and it will be full of equity and justice, as it had been replete with oppression and injustice. He will put so many on the sword that the ignorant will say, ‘If he was from the progeny of Muhammad, he would be merciful.”

18- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Sana-n al-Ka-hili narrates that Abu ‘Abdillah (a.s) said, “Be nice to each other, do kindness to one another, and have compassion to one another. I swear by the One Who split the seed and created the people, a time will come to you when no one of you will find a place for his dina-r and dirham to spend, for the lack of need of all the people with the blessing of Allah and the blessing of his Wali.” I said, “When will that happen?” He said, “This will happen when you miss your Imam and you will continue to remain in that state until he rises over you the way the sun rises. Wherever you may be, beware doubt and suspicion! Reject doubts from your hearts. You have been warned so abstain. I beseech Allah for your success and your guidance.”

19- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I was sitting with Abu ‘Abdillah (a.s) in his sitting room and there were other people with me as well. He said to us, “Take care not to mention him by name,” meaning the Qa-'im (a.s) and I was seeing he meant to say this to the others. Then he said to me, “O’ Abu ‘Abdillah, beware not to mention him by name. By Allah, he will disappear for years. He will be forgotten until it will be said, He is dead, perished, gone to some valley. The eyes of the believers will shed tears over him and they will be turned over like a ship is turned over by the waves of the sea and no one will be saved except the one Allah has taken his covenant and has inscribed faith in his heart and has endorsed him with a spirit from Himself. Twelve bewildering standards will be raised not known which is from whom.” Al-Mufadhdhal Ibn ‘Omar says I cried. He said to me, “Why are you crying.”

قال أبو بصير: فقلت له: يابن رسول الله! ومن القائم منكم أهل البيت؟ فقال: يابا بصير هو الخامس من ولد ابني موسى ذلك ابن سيدة الامآء يغيب غيبة يرتاب فيها المبطلون ثم يظهره الله(عزوجل) فيفتح على يديه مشارق الارض ومغاربها وينـزل روح الله عيسى بن مريم (ع) فيصلي خلفه وتشرق الارض بنور ربها ولا تبقى في الارض بقعة عبد فيها غير الله(عزوجل) إلا عبد الله فيها ويكون الدين كله لله ولو كره المشركون.

16- الغيبة للشيخ الطوسي: جماعة، عن البزوفري، عن أحمد بن إدريس، عن ابن قتيبة عن الفضل، عن ابن أبي نجران، عن صفوان، عن أبي أيوب، عن أبي بصير قال: قال أبو عبد الله (ع) إن بلغكم عن صاحبكم غيبة فلا تنكروها.

17- الغيبة للشيخ الطوسي: أحمد بن إدريس، عن علي بن الفضل، عن أحمد بن عثمان عن أحمد بن رزق، عن يحيى بن العلاء الرازي قال: سمعت أبا عبد الله (ع) يقول: ينتج الله في هذه الأمة رجلا مني وأنا منه يسوق الله به بركات السموات والارض فتنـزل السماء قطرها ويخرج الارض بذرها وتأمن وحوشها وسباعها ويملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً ويقتل حتى يقول الجاهل: لو كان هذا من ذرية محمد لرحم.

18- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن محمد بن سنان، عن الكاهلي عن أبي عبد الله (ع) أنه قال: تواصلوا وتباروا وتراحموا فوالذي فلق الحبة وبرء النسمة ليأتين عليكم وقت لا يجد أحدكم لديناره ودرهمه موضعا يعني لا يجد له عند ظهور القائم (ع) موضعا يصرفه فيه لاستغناء الناس جميعا بفضل الله وفضل وليه فقلت وأنى يكون ذلك فقال: عند فقدكم إمامكم فلا تزالون كذلك حتى يطلع عليكم كما يطلع الشمس أينما تكونون فاياكم والشك والارتياب انفوا عن نفوسكم الشكوك وقد حذرتم فاحذروا ومن الله أسأل توفيقكم وإرشادكم.

19- الغيبة للنعمانى: عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد ابن علي الحميري، عن الحسين بن أيوب، عن عبد الكريم الخثعمي، عن محمد بن عصام، عن المفضل بن عمر قال: كنت عند أبي عبد الله (ع) في مجلسه ومعي غيري فقال لنا: إياكم والتنويه يعني باسم القائم (ع) وكنت أراه يريد غيري فقال لي: يابا عبد الله إياكم والتنويه والله ليغيبن سنينا من الدهر وليخملن حتى يقال: مات هلك بأي واد سلك ولتفيضن عليه أعين المؤمنين وليكفأن كتكفئ السفينة في أمواج البحر حتى لاينجو إلا من أخذ الله ميثاقه وكتب الايمان في قلبه وأيده بروح منه ولترفعن اثنا عشر رأيه مشتبهة لايعرف أي من أي قال: فبكيت فقال لي: ما يبكيك؟

“May I be your ransom,” said I, “how would I not cry while you are saying twelve bewildering standards will raised not known which is one from whom?” He eyed towards the window in the room from which the sun was shining into his sitting room. He said, “Is this sun luminous?” I said, “Yes.” He said, “By Allah, our position will be more luminous than that.”

20- Al-Ghaiba of al-Ne‘ma-ni: Zaid Ibn Qada-ma narrates from one of his persons that Abu ‘Abdillah (a.s) said, “When the Qa-'im rises, people will say, How could this be? Even his bones must have decayed.”

21- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I said to Abu ‘Abdillah (a.s), “What is the sign of the Qa-'im?” He said, “When times pass much and it is said, He is dead, perished gone to some valley.” I said, “May I be your ransom, “Then what will happen?” He said, “He will not appear but with the sword.”

22- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Muslim narrates that Abu ‘Abdillah (a.s) said, “When people lose the Imam, they will remain for ages not knowing one thing from other. Then Allah will manifest their Patron to them.”

23- Al-Ghaiba of al-Ne‘ma-ni: Khalla-d Ibn Qassa-r says, Abu ‘Abdillah (a.s) was asked, “Has the Qa-'im been born?” He said, “No. If I lived in his times, I would serve him for all days of my life.”

24- Iqba-l al-A‘ma-l: Abu al-Faraj Aba-n Ibn Muhammad, known as al-Sindi says, Abu ‘Abdillah (a.s) was in Hajj in the year in which he stepped under the Miza-b (the water-spout at the Ka‘ba). As he was praying ‘Abdullah Ibn al-Hasan was on his right, Hasan Ibn Hasan on his left, and Ja‘far Ibn Hasan was behind him. ‘Iba-d Ibn Kathi-r al-Basri came and said, “Ya- Aba ‘Abdillah.” The Imam remained silent until he had said it three times. Then he said to the Imam, “Ya- Ja‘far.” The Imam said, “Say what you want to say, O’ Abu Kathir.” “I have found in a book of mine the knowledge of this structure,” he said. “A man will destroy it stone by stone.

“The Imam said, “Your book has lied, O’ Abu Kathir. On the contrary, I see, by Allah, the man with yellow steps, injured on the legs, big in the abdomen, thin in the neck, thick in the head, over this rukn,” and he pointed with his hand to the Yemeni rukn, “prohibiting the people from circumambulating as they are intimidated by him. Then Allah will send a man from me,” and he pointed to his chest. “He will kill him like the killing of the ‘A-d and Thamu-d and Pharaoh, the lord of the spikes.” At that point, ‘Abdullah Ibn al-Hasan said, “By Allah, Abu ‘Abdillah has spoken the truth.” They all endorsed his veracity then.

It has been narrated from the handwriting of al-Shahi-d al-Awwal (a.s) on the authority of Abu al-Wali-d from Abu ‘Abdillah (a.s) with regard to the statement qad qa-mat al-sala-h, “The rise of the Qa-'im (a.s) has been purposed by this.”

قلت: جعلت فداك كيف لا أبكي وأنت تقول ترفع اثنا عشر رأية مشتبهة لايعرف أي من أي قال: فنظر إلى كوة في البيت التي تطلع فيها الشمس في مجلسه فقال (ع): أهذه الشمس مضيئة؟ قلت: نعم، قال: والله لامرنا أضوء منها.

20- الغيبة للنعمانى: محمد بن همام، عن حميد بن زياد، عن الحسن بن محمد بن سماعة عن أحمد بن الحسن الميثمي، عن زيد بن قدامة، عن بعض رجاله، عن أبي عبد الله (ع) قال: إن القائم إذا قام يقول الناس: أني ذلك وقد بليت عظامه.

21- الغيبة للنعمانى: علي بن الحسين، عن محمد بن يحيى، عن محمد بن الحسن الرازي عن محمد بن علي الكوفي، عن يونس بن يعقوب، عن المفضل بن عمر قال: قلت لابي عبد الله (ع) ما علامة القائم؟ قال: إذا استدار الفلك، فقيل مات أو هلك في أي واد سلك، قلت: جعلت فداك ثم يكون ماذا؟ قال: لا يظهر إلا بالسيف.

22- الغيبة للنعمانى: ابن عقدة، عن القاسم بن محمد بن الحسين بن حازم، عن عباس ابن هشام الناشري، عن عبد الله بن جبلة، عن فضيل الصائغ، عن محمد بن مسلم عن أبي عبد الله (ع) أنه قال: إذا فقد الناس الامام مكثوا سبتا لا يدرون أيا من أي ثم يظهر الله لهم صاحبهم. توضيح: السبت الدهر.

23- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن الحسن بن معاوية عن ابن محبوب، عن خلاد بن قصار قال: سئل أبو عبد الله (ع) هل ولد القائم؟ قال: لا ولو أدركته لخدمته أيام حياتي.

24- إقبال الأعمال: باسنادنا إلى أبي جعفر الطوسي، عن جماعة، عن التلعكبري عن ابن همام، عن جميل، عن القاسم بن إسماعيل، عن أحمد بن رباح، عن أبي الفرج أبان بن محمد المعروف بالسندي نقلناه من أصله قال: كان أبو عبد الله (ع) في الحج في السنة التي قدم فيها. أبو عبد الله (ع) تحت الميزاب وهو يدعو وعن يمينه عبد الله بن الحسن، وعن يساره حسن بن حسن وخلفه جعفر بن حسن قال: فجاءه عباد بن كثير البصري فقال له: يا أبا عبد الله قال: فسكت عنه حتى قالها ثلاثا قال: ثم قال له: يا جعفر! قال: فقال له: قل ما تشاء يا أبا كثير قال: إني وجدت في كتاب لي علم هذه البنية رجل ينقضها حجراً حجراً قال: فقال له: كذب كتابك يا أبا كثير ولكن كأني والله بأصفر القدمين، خمش الساقين، ضخم البطن، دقيق العنق، ضخم الرأس على هذا الركن وأشار بيده إلى الركن اليماني يمنع الناس من الطواف حتى يتذعروا منه قال ثم يبعث الله له رجلا مني وأشار بيده إلى صدره فيقتله قتل عاد وثمود وفرعون ذي الاوتاد قال: فقال له عند ذلك عبد الله بن الحسن: صدق والله أبو عبد الله (ع) حتى صدقوه كلهم جميعاً

25- Muqtadhab al-Athar fi al-Nass ‘ala- al-Ithna- ‘Ashar: Wahib Ibn Munabbah says, Musa- (a.s) looked on the night of the Conversation at every tree and at every stone and plant at the Mount of Tu-r. They were all speaking the remembrance of Muhammad and his Twelve Heirs after him. Musa- said, “My Lord, I do not see anything you have created but it speaks the names of Muhammad and his Twelve Heirs. What is their position before you?” “O’ son of ‘Imra-n,” came the reply, “I created them before the creation of the lights and placed them in the treasure trove of my sanctity, as they nourished in the garden of My will and breathed form the spirit of My majesty and observed the horizons of My Kingdom, until I desired my will and implemented my rule and measure.

O’ son of ‘Imra-n, I have given them a promotion so I will adorn my Gardens through them. O’ son of ‘Imra-n adhere to their remembrance, for they are the treasures of my knowledge, coffers of my wisdom, and springs of My illumination.” Husain Ibn ‘Alawa-n says, I mentioned this to Ja‘far Ibn Muhammad (a.s). He said, “That is correct. They are the Twelve from the House of Muhammad: ‘Ali, Hasan, Husain, ‘Ali Ibn al-Husain, Muhammad Ibn ‘Ali and the ones whom Allah desires”. I said, “May I be your ransom, I beseech you to relate the truth to me.” He said, “I, and this son of mine,” pointing with his hand to his son Musa-, “and the fifth from his sons, whose person will disappear and mentioning his name will not be permissible.”

25- كتاب مقتضب الاثر في النص على الاثني عشر، عن محمد بن جعفر الآدمي وأثنى عليه ابن غالب الحافظ عن أحمد بن عبيد بن ناصح، عن الحسين ابن علوان، عن همام بن الحارث، عن وهب بن منبه قال: إن موسى (ع) نظر ليلة الخطاب إلى كل شجرة في الطور، وكل حجر ونبات تنطق بذكر محمد واثني عشر وصيا له من بعده، فقال موسى: إلهي لا أرى شيئا خلقته إلا وهو ناطق بذكر محمد وأوصيائه الاثني عشر، فما منـزلة هؤلاء عندك؟ قال: يا ابن عمران! إني خلقتهم قبل خلق الانوار، وجعلتهم في خزانة قدسي يرتعون في رياض مشيتي ويتنسمون من روح جبروتي، ويشاهدون أقطار ملكوتي، حتى إذا شئت مشيتي أنفذت قضائي وقدري. يا ابن عمران! إني سبقت بهم استباقي، حتى ازخرف بهم جناني، يابن عمران! تمسك بذكرهم فانهم خزنة علمي وعيبة حكمتي، ومعدن نوري، قال حسين بن علوان: فذكرت ذلك لجعفر بن محمد (ع) فقال: حق ذلك هم اثنا عشر من آل محمد: علي والحسن والحسين وعلي بن الحسين ومحمد بن علي ومن شاء الله قلت: جعلت فداك إنما أسألك لتفتيني بالحق، قال: أنا وابني هذا وأومأ إلى ابنه موسى والخامس من ولده يغيب شخصه ولا يحل ذكره باسمه

Narrations from Imam al-Ba-qir

1- Ikma-l al-Di-n: Abu al-Ja-rud says, Abu Ja‘far (a.s) said to me “O’ Abu Ja-ru-d, when ages pass and people say the Qa-'im has died or perished or gone to some valley, and the seeker says, When is this going to happen while his bones have decayed? At that time expect him. And when you hear from him, come to him even if you have to crawl on ice.”

2- Ikma-l al-Di-n: Al-Thuma-li says, I heard Abu Ja‘far (a.s) say, “The nearest of the people to Allah, the Exalted, and their most knowledgeable and their most compassionate to the populace is Muhammad and the Imams, bliss of Allah be for them all. Enter where they enter and separate whoever they separate from. I mean Husain and his progeny by that. Righteousness is in them and they are the successors and from them are the Imams. Wherever you see them, follow them. If a time comes one day that you do not see anyone of them, seek help from Allah and contemplate on the tradition you are on and follow it, and love whom you love, and disdain whom you disdain. How soon is the relief coming to you!”

3- Ikma-l al-Di-n: Ma‘ru-f Ibn Khurbu-dh says, I said to Abu Ja‘far (a.s), “Tell me about yourselves.” He said, “We are the like of stars. When a star sets, another star of peace and security, harmony and tranquility, and leisure and openings rises. So until the Children of ‘Abd al-Mutallib are equal and no distinction remains amongst them, Allah, the Exalted, will manifest your Patron. So praise Allah, the Exalted. And He will give him a choice between the easy and the difficult.” I asked, “May I be your ransom, which will he choose?” He said, “He will choose the difficult over the easy.”

Explanation: Al-Sa‘b wa al-Dhalu-l (Humble and intractable, translated above as easy and difficult) are qualities of riding beasts.

4- Ikma-l al-Di-n: Umm Ha-ni al-Thaqafiyya says, I came in a morning to my master Muhammad Ibn ‘Ali al-Ba-qir (a.s) and said to him, “My master, a verse from the Book of Allah, the Exalted, has struck my heart and has troubled me and taken away my nights’ sleep.”

ما روى عن الباقر صلوات الله عليه في ذلك

1- إكمال الدين: ابن المتوكل، عن علي، عن أبيه، عبد الله بن حماد ومحمد بن سنان معا، عن أبي الجارود، عن أبي جعفر عليه السقال: قال لي يا أبا الجارود إذا دار الفلك، وقال الناس: مات القائم أو هلك، بأي واد سلك وقال الطالب: أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه فإذا سمعتم به فائتوه ولو حبوا على الثلج. نى: أحمد بن هوذه، عن النهاوندي، عن أبي الجارود مثله.

2- إكمال الدين: ابن الوليد، عن الصفار، عن محمد بن عيسى وابن أبي الخطاب والهيثم النهدي جميعا، عن ابن محبوب، عن ابن رئاب، عن الثمالي، عن أبي جعفر (ع) قال: سمعته يقول: إن أقرب الناس إلى الله(عزوجل) وأعلمهم وأرأفهم بالناس محمد والائمة صلوات الله عليهم أجمعين فادخلوا أين دخلوا وفارقوا من فارقوا أعني بذلك حسينا وولده (ع) فان الحق فيهم وهم الاوصياء ومنهم الائمة فأين ما رأيتموهم فاتبعوهم فان أصبحتم يوما لاترون منهم أحدا فاستعينوا بالله وانظروا السنة التي كنتم عليها فاتبعوها وأحبوا من كنتم تحبون وأبغضوا من كنتم تبغضون فما أسرع ما يأتيكم الفرج.

3- إكمال الدين: عبد الواحد بن محمد، عن أبي عمرو الليثى، عن محمد بن مسعود، عن جبرئيل بن أحمد، عن موسى بن جعفر بن وهب البغدادي ويعقوب بن يزيد، عن سليمان بن الحسن، عن سعد بن أبي خلف، عن معروف بن خربوذ قال: قلت لابي جعفر (ع): أخبرني عنكم قال: نحن بمنـزلة النجوم إذا خفي نجم بدا نجم مأمن وأمان وسلم وإسلام وفاتح ومفتاح حتى إذا استوى بنو عبد المطلب فلم يدر أي من أي أظهر الله(عزوجل) صاحبكم فاحمدوا الله(عزوجل) وهو يخير الصعب على الذلول، فقلت: جعلت فداك فأيهما يختار؟ قال يختار الصعب على الذلول.

4- إكمال الدين: بهذا الاسناد، عن محمد بن مسعود، عن نصر بن الصباح، عن جعفر بن سهل، عن أبي عبد الله أخي عبد الله الكابلي، عن القابوسي، عن نضر بن السندي، عن الخليل بن عمرو، عن علي بن الحسين الفزاري، عن إبراهيم بن عطية، عن ام هانئ الثقفية قال: غدوت على سيدي محمد بن علي الباقر (ع) فقلت له: يا سيدي آية في كتاب الله(عزوجل) عرضت بقلبي أقلقتني وأسهرتني

He said, “Ask O’ Umm Ha-ni.” I said, “The saying of Allah, the Exalted, No, I swear by the Star that runs its course and hides itself.” He said, “Yes, the subject you asked me about, O’ Umm Ha-ni, is someone who will be born in the End Times and he is the Mahdi and from this House. There will be a perplexity and occultation about him in which nations will go astray and nations will remain on guidance. Blessed be you if you see his time! Blessed be anyone who sees his time!”

5- Ikma-l al-Di-n: Abu Ayyu-b al-Makhzu-mi says, Abu Ja‘far al-Ba-qir (a.s) mentioned the conduct of the Rightly Guided Caliphs and when he reached their last one he said, “The Twelfth is the one behind whom Jesus the son of Mary (a.s) will perform prayers. You must uphold his conduct and the Noble Qur’a-n.”

6- Al-Ghaiba of al-Ne‘ma-ni: Umm Ha-ni says, I asked Abu Ja‘far (a.s), “What is the meaning of Allah’s word, Nay, I swear by the Star?” He said, “O’ Umm Ha-ni, an Imam who on the year two hundred and sixty hides himself until his whereabouts is not known to the people. Then he will appear like a blazing meteor in a dark night. If you should see that time, your heart will find solace.”

7- Al-Ghaiba of al-Ne‘ma-ni: Ma‘ru-f Ibn Khurbu-dh says, Said Abu Ja‘far (a.s), “Your stars are like the stars of the heavens. Whenever a star sets, another star rises. So when you point with your fingers and make gestures with your eyebrows, Allah will hide your stars from you. The Children of Ha-shim will be equal without any distinction amongst them from one another. Then your star will rise, so praise your Lord.”

8- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Ata-’ says, I said to Abu Ja‘far (a.s), “Your Shi-‘a are many in Iraq and there is no one, by Allah, in your household like you. So why do not you uprise?” He said, “O’ Abdullah Ibn Ata-’, you have began lending your ears to the fools. No, by Allah, I am not your Awaited Patron.” I asked him, “Then who is our Awaited Patron?” He said, “Look who does Allah hide his birth from the people, he is your Awaited Patron. There is no one of us who is pointed at with fingers or hinted by tongues except that he dies because of being under wrath or because of other causes.”

Explanation: It is possible that the two possibilities for causes of death mentioned may be expression of doubt of the narrator and it is possible that death of being under wrath alludes to murder and hatfa anfihi alludes to a death that is not in severe and dire circumstances.

9- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Atta’ says, I said to Abu Ja‘far (a.s), “Tell me about the Qa-'im.” He said, “By Allah, he is neither me, nor the one towards whom you stretch your necks. His birth will not be known.” “What is his conduct according to?” I asked. He said, “He will act according to what the Messenger of Allah (a.s) has acted, invalidating the past and looking forward.”

قال: فاسئلي يا ام هانئ؟ قالت قلت: قول الله(عزوجل) "فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِي الْكُنَّسِ" قال: نعم المسألة سألتني يا ام هانئ هذا مولود في آخر الزمان هو المهدي من هذه العترة تكون له حيرة وغيبة يضل فيها أقوام ويهتدي فيها أقوام فيا طوبى لك إن أدركته. ويا طوبى من أدركه.

5- إكمال الدين: المظفر العلوي، عن ابن العياشي، عن أبيه، عن أبي القاسم قال: كتبت من كتاب أحمد الدهان، عن القاسم بن حمزة، عن ابن أبي عمير، عن أبي إسماعيل السراج، عن خيثمة الجعفي، عن أبي أيوب المخزومي قال: ذكر أبو جعفر الباقر (ع) سيرة الخلفاء الراشدين فلما بلغ آخرهم قال: الثاني عشر الذي يصلي عيسى بن مريم (ع) خلفه عليك بسنته والقرآن الكريم.

6- الغيبة للنعمانى: سلامة بن محمد، عن أحمد بن داود، عن أحمد بن الحسن، عن عمران بن الحجاج، عن ابن أبي نجران، عن ابن أبي عمير، عن محمد بن إسحاق عن أسيد بن ثعلبة، عن ام هانئ قال: قلت: لابي جعفر (ع) ما معنى قول الله عز وجل "فَلَا أُقْسِمُ بِالْخُنَّسِ" قال لي: يا ام هانئ إمام يخنس نفسه حتى ينقطع عن الناس علمه سنة ستين ومأتين ثم يبدو كالشهاب الواقد في الليلة الظلماء فان أدركت ذلك الزمان قرت عيناك.

7- الغيبة للنعمانى: الكليني، عن علي، عن أبيه، عن حنان بن سدير، عن معروف ابن خربوذ، عن أبي جعفر (ع) قال: إنما نجومكم كنجوم السماء كلما غاب نجم طلع نجم حتى إذا أشرتم بأصابعكم وملتم بحواجبكم غيب الله عنكم نجمكم واستوت بنو عبد المطلب فلم يعرف أي من أي فإذا طلع نجمكم فاحمدوا ربكم.

8- الغيبة للنعمانى: محمد بن همام بإسناد له، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): إن شيعتك بالعراق كثير ووالله ما في بيتك مثلك فكيف لا تخرج؟ فقال: يا عبد الله بن عطا قد أخذت تفرش اذنيك للنوكى لا والله ما أنا بصاحبكم قلت: فمن صاحبنا؟ فقال: انظروا من غيب عن الناس ولادته، فذلك صاحبكم إنه ليس منا أحد يشار إليه بالاصابع ويمضغ بالالس إلا مات غيظا أو حتف أنفه.

9- الغيبة للنعمانى: محمد بن همام، عن جعفر بن محمد بن مالك، عن عباد بن يعقوب عن يحيى بن يعلى، عن أبي مريم الانصاري، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): أخبرني عن القائم (ع) فقال: والله ما هو أنا ولا الذي تمدون إليه أعناقكم ولا يعرف ولادته، قلت: بما يسير؟ قال: بما سار به رسول الله(ص) هدر ما قبله واستقبل

10- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says, I heard Abu Ja‘far (a.s) say, “Times shall come and go until Allah sends for this enterprise someone you do not know has he been created.”

11- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says that Abu Ja‘far (a.s) said, “You will continue to stretch your necks to a man of ours, saying He is the one, and Allah takes him away; until Allah sends a man for this affair whom you do not know has he been born or not, has he been created or not.”

12- Al-Ghaiba of al-Ne‘ma-ni: Ibn Bukair and al-Hakam narrated from Abu Ja‘far (a.s), “As if I see you, you climb up and do not find anyone and return and do not find anyone.”

13- Al-Ghaiba of al-Ne‘ma-ni: Abu Hamzah al-Thuma-li says, I was with Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) one day. When everyone had dispersed, he said to me, “O’ Abu Hamzah, one of the destined events that must happen is the rise of our Qa-'im. Whoever doubts in what I say, he will meet Allah disbelieving in Him.” Then he said, “My father and mother be the ransom of the one who is named by my name and bears my patronym, the seventh after me. My father be the ransom of the one who will fill the earth with equity and justice, as it will be replete with oppression and injustice. O’ Abu Hamzah, whoever sees him and submits to him through the submission for Muhammad and ‘Ali, I give him a solemn promise of the Paradise. And whoever does not submit, verily Allah has made the Paradise forbidden for him and his abode is the Fire and bad a place it is for the oppressors.

14- Al-Ka-fi: Abu Na‘i-m says, I came to Abu Ja‘far (a.s) when he was in Medina. I said to him, “I have taken a vow between the rukn and the maqa-m that when I meet you, I will not to go away from Medina until I know whether you are the Qa-'im of the House of Muhammad or not.” He did not answer me anything. I stayed for thirty days. Then he met me on a road and said, “O’ Hakam, and you are still here?” I said, “I told you about the vow I have taken by Allah and you did not order me to do anything, nor did you forbid me from anything. And you did not give me an answer.” He said, “Come to me in the morning at my house.

“I went to him in the morning. He said, “Ask what you need.” I said, “I have vowed with Allah of alms and fasting and charity between the Rukn and the Maqa-m, that if I meet you I will not exit Medina until I know whether you are the Qa-'im (Establisher) of the House of Muhammad. If you are, I will stay and be at your guard; and if you are not, I would go in the lands in search of livelihood.” He said, “O’ Hakam, we are all Establishers of the Order of Allah.” I said, “Then are you the Mahdi (the Guide)?” He said, “We all guide to Allah.

“Are you the one with the sword?” “Each one of us is with the sword and heir of the sword.” “Then are you the one who will kill the enemies of God, and is it through you that the bosom friends of Allah will be victorious, and is it through you the religion of Allah will manifest?” “O’ Hakam,” he said, “how can I be that and I have reached forty five. The Awaited Patron of that Enterprise is closer to breastfeeding than me and lighter on the back of a courser.”

10- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن ابن أبي الخطاب، عن محمد ابن سنان، عن أبي الجارود قال: سمعت أبا جعفر (ع) يقول: لا يزالون ولا تزال حتى يبعث الله لهذا الامر من لا تدرون خلق أم لم يخلق.

11- الغيبة للنعمانى: محمد بن همام قال: حدثني الفزاري، عن ابن أبي الخطاب وقد حدثني الحميري، عن ابن عيسى معا، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر (ع) أنه قال: لا تزالون تمدون أعناقكم إلى الرجل منا تقولون هو هذا فيذهب الله به حتى يبعث الله لهذا الامر من لا تدرون ولد أم لم يولد خلق أم لم يخلق.

12- الغيبة للنعمانى: علي بن الحسين، عن محمد العطار، عن محمد بن الحسن الرازي عن (محمد بن علي) الكوفي، عن محمد بن سنان، عن يحيى بن المثنى، عن ابن بكير ورواه الحكم عن أبي جعفر (ع) أنه قال: كأني بكم إذا صعدتم فلم تجدوا أحدا ورجعتم فلم تجدوا أحدا.

13- الغيبة للنعمانى: علي بن الحسين عن محمد بن يحيى، عن محمد بن الحسن، عن محمد بن علي، عن إبراهيم بن محمد، عن محمد بن عيسى، عن عبد الرزاق، عن محمد بن سنان، عن فضيل الرسان، عن أبي حمزة الثمالي قال: كنت عند أبي جعفر محمد بن علي الباقر (ع) ذات يوم فلما تفرق من كان عنده قال لي: يا أبا حمزة من المحتوم الذي حتمه الله قيام قائمنا فمن شك فيما أقول لقي الله وهو به كافر، ثم قال: بأبي وامي المسمى باسمي والمكنى بكنيتي السابع من بعدي بأبي (من) يملأ الأرض عدلاً (وقسطاً) كما ملئت ظلماً وجوراً يا باحمزة من أدركه فيسلم له ما سلم لمحمد وعلي فقد وجبت له الجنة ومن لم يسلم فقد حرم الله عليه الجنة وماواه النار وبئس مثوى الظالمين.

14- الكافي: العدة، عن ابن عيسى، عن علي بن الحكم، عن زيد أبي الحسن عن الحكم بن أبي نعيم قال: أتيت أبا جعفر (ع) وهو بالمدينة فقلت له: علي نذر بين الركن والمقام إذا أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا، فلم يجبني بشئ، فأقمت ثلاثين يوما، ثم استقبلني في طريق فقال: يا حكم وإنك لههنا بعد؟ فقلت: إني أخبرتك بما جعلت الله علي فلم تأمرني ولم تنهني عن شئ ولم تجبني بشئ فقال: بكر علي غدوة المنـزل فغدوت عليه فقال (ع): سل عن حاجتك، فقلت: إني جعلت لله علي نذرا وصياما وصدقة بين الركن والمقام إن أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا؟ فان كنت أنت، رابطتك، وإن لم تكن أنت، سرت في الارض فطلبت المعاش، فقال: يا حكم كلنا قائم بأمر الله. قلت: فأنت المهدي؟ قال: كلنا يهدي إلى الله، قلت: فأنت صاحب السيف؟ قال: كلنا صاحب السيف ووارث السيف، قلت: فأنت الذي تقتل أعداء الله ويعز بك أولياء الله ويظهر بك دين الله؟ فقال: يا حكم كيف أكون أنا وبلغت خمسا وأربعين، وإن صاحب هذا أقرب عهدا باللبن مني وأخف على ظهر الدابة

Narrations from imam Ja‘far al-Sa-diq

1- Ikma-l al-Di-n: Sudair says I heard Abu ‘Abdillah (a.s) say, “There is a sign from Joseph in the Qa-'im.” I said, “It seems as you are mentioning the perplexity or the occultation.” He said, “What of this does this nation deny? They are the likes of swine, whereas brothers of Joseph were heirs and children of apostles, yet they traded and sold Joseph. They addressed him, being his brothers and he being their brother, yet did not recognize him; so Joseph said to them, I am Joseph. So what is this accursed nation denying that Allah, the Exalted, in a certain time from times, may desire to hide his Hujja? Joseph had the kingdom of Egypt and there was between him and his father the journey of eighteen days.

If Allah, the Exalted, had desired to let his father know his place, He could have done that. By Allah, Jacob and his sons journeyed, when they were given the glad tidings, for nine days from the beginning of their journey until Egypt. What is this Ummah denying that God would do to His Hujja what He did to Joseph, that he would walk in their markets and step on their grounds while they do not recognize him until Allah, the Exalted, identifies him to them, as He permitted Joseph when he said, Do you know what did you do to Joseph and his brother when you were ignorant? They said, Verily, you, you are Joseph. He said, I am Joseph and this is my brother.

2- ‘Ilal al-Shara-'e‘: On the authority of Sudair, who narrates from his father that Abu ‘Abdillah (a.s) said, “Our Qa-'im has an occultation the duration of which is lengthy.” I said, “Why is that so, O’ son of the Messenger of Allah?” He said, “Allah, the Exalted, disdains to have the traditions of the occultations of apostles not proceed in him. O’ Sudair, he must complete the duration of their occultations.[9] Allah, the Exalted, says, You shall surely enter a stage after another stage. It means you will thread on the traditions of the nations before you.”

3- Al-Ama-li of Sadu-q: Ibn Abi ‘Umair narrates from a certain individual that Abu ‘Abdillah (a.s) recited the following rhymes,

For every nation is a governance which they await

Our governance in the End Times will come

ما روى في ذلك عن الصادق صلوات اللـه عليه

1- إكمال الدين: أبي، عن الحميري، عن أحمد بن هلال، عن ابن أبي نجران، عن فضالة، عن سدير قال: سمعت أبا عبد الله (ع) يقول: إن في القائم سنة من يوسف قلت: كأنك تذكر حيرة أو غيبة قال لي: وما تنكر من هذا هذه الأمة أشباه الخنازير إن إخوة يوسف كانوا أسباطاً أولاد أنبياء تاجروا يوسف وبايعوه وخاطبوه وهم إخوته وهو أخوهم، فلم يعرفوه حتى قال لهم يوسف (ع): أنا يوسف. فما تنكر هذه الأمة الملعونة أن يكون الله(عزوجل) في وقت من الأوقات يريد أن يستر حجته، لقد كان يوسف إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما فلو أراد الله(عزوجل) أن يعرف مكانه لقدر على ذلك والله لقد سار يعقوب وولده عند البشارة تسعة أيام من بدوهم إلى مصر، وما تنكر هذه الأمة أن يكون الله يفعل بحجته ما فعل بيوسف أن يكون يسير في أسواقهم ويطأ بسطهم وهم لا يعرفونه حتى يأذن الله(عزوجل) أن يعرفهم نفسه كما أذن ليوسف حين قال: "قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ. قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهذَا أَخِي."

2- علل الشرائع: المظفر العلوي، عن ابن العياشي وحيدر بن محمد السمرقندي معا عن العياشي، عن جبرئيل بن أحمد، عن موسى بن جعفر البغدادي، عن الحسن بن محمد الصيرفي، عن حنان بن سدير، عن أبيه، عن أبي عبد الله (ع) قال: إن للقائم منا غيبة يطول أمدها فقلت له: ولم ذاك يابن رسول الله؟ قال إن الله(عزوجل) أبى إلا أن يجري فيه سنن الانبياء (ع) في غيباتهم وأنه لابد له ياسدير من استيفاء مدد غيباتهم قال الله(عزوجل): "لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ" أي سنناً على سنن من كان قبلكم.

3- أمالي الشيخ الصدوق: ابن المتوكل، عن علي، عن أبيه، عن ابن أبي عمير، عمن سمع أبا عبد الله (ع) يقول: ودولتنا في آخر الدهر تظهر لكل اناس دولة يرقبونها

4- Ikma-l al-Di-n: Safwa-n Ibn Mahra-n narrates that al-Sa-diq Ja‘far Ibn Muhammad (a.s) said, “Someone who professes faith in all Imams yet denies the Mahdi is like a person who professes faith in all apostles yet denies the Prophethood of Muhammad (a.s).” He was asked, “O’ son of the Messenger of Allah (a.s) which one of your sons will the Mahdi be from?” He said, “He is the fifth from the sons of the seventh. His person will be invisible to you and you will be prohibited from mentioning his name.”

5- Ikma-l al-Di-n: Abu Hayyah narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan gather in consecution, the fourth one will be the Qa-'im (a.s).”

6- Ikma-l al-Di-n: Abu al-Haitham narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan come consecutively, their fourth one will be their Qa-'im.”

7- Ikma-l al-Di-n: Al-Mufadhal Ibn ‘Omar says, I entered upon my doyen Ja‘far Ibn Muhammad (a.s) and said, “O’ my master, I wish that you confide in us about the heir after you.” He said, “O’ Mufadhal, the Imam after me is my son Musa- and the Awaited Heir isM. U. H. A. M. M. A. D. Ibn al-Hasan Ibn ‘Ali Ibn Muhammad Ibn ‘Ali Ibn Musa-.”

8- Ikma-l al-Di-n: Ibra-him al-Karkhi says, I entered upon Abu ‘Abdillah (a.s). I was sitting there in his courtship when Abu al-Hasan Musa- Ibn Ja‘far (a.s), who was then a boy, entered. I stood before him and kissed him and sat down. Abu ‘Abdillah (a.s) said, “O’ Ibra-hi-m, behold, he is your Patron after me. Behold, a nation will perish in him and the rest will be blessed.

May Allah curse his murderer and increase the chastisement on his soul. Behold, Allah will bring forth from my seed the best of the people of the earth in his time, called by the name of his grandfather, the heir of his knowledge and rules and excellences, the treasure trove of Imamate, and the summit of wisdom. The tyrant from the sons of so-and-so will kill him out of jealously after novel wonders. However, Allah accomplishes His purpose, even though the polytheists may disdain so. Allah will bring forth from his seed the completion of the twelve guides that Allah has distinguished them by His dignity and has settled them in the abode of His sanctity.

A man professing faith in the Twelfth of them is the like of a swordsman in front of the Messenger of Allah (a.s) defending him.” A man from the allies of the Umayyads entered and the conversation was disrupted. I went to Abu ‘Abdillah (a.s) eleven times hoping that he would complete the discourse, but it was not to happen. When it was the eve of the next year, I entered upon him as he was sitting. He said, “O’ Ibra-hi-m, the Reliever of the pains of the Shi-‘a will come after severe hardships, long trials and anxiety and fear. Bliss for the one who will see that time. This is sufficient for you, O’ Ibra-hi-m.” I returned with nothing more gratifying to my heart and more pleasing to my soul than this.

4- إكمال الدين: ابن إدريس، عن أبيه، عن أيوب بن نوح، عن محمد بن سنان، عن صفوان بن مهران، عن الصادق جعفر بن محمد (ع) أنه قال: من أقر بجميع الائمة (ع) وجحد المهدي كان كمن أقر بجميع الانبياء وجحد محمداً (ص) نبوته. فقيل يابن رسول الله ممن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

5- إكمال الدين: أبي، وابن الوليد معا، عن سعد، عن الحسن بن علي الزيتوني ومحمد بن أحمد بن أبي قتادة، عن أحمد بن هلال، عن امية بن علي، عن أبي الهيثم ابن أبي حية، عن أبي عبد الله (ع) قال: إذا اجتمعت ثلاثة أسماء متوالية محمد وعلي والحسن فالرابع القائم (ع).

6- إكمال الدين: الطالقاني، عن محمد بن همام، عن أحمد بن مابندار، عن أحمد ابن هلال، عن امية بن علي القيسي، عن أبي الهيثم التميمي، عن أبي عبد الله (ع) قال: إذا توالت ثلاثة أسماء محمد وعلي والحسن كان رابعهم قائمهم.

7- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن المفضل بن عمر قال: دخلت على سيدي جعفر بن محمد (ع) فقلت: يا سيدي لو عهدت إلينا في الخلف من بعدك؟ فقال لي: يا مفضل الامام من بعدي ابني موسى والخلف المأمول المنتظر م ح م د ابن الحسن بن علي بن محمد بن علي بن موسى.

8- إكمال الدين: علي بن عبد الله بن أحمد، عن أبيه، عن محمد بن خلف عن محمد ابن سنان وأبي علي الزراد معا عن إبراهيم الكرخي قال: دخلت على أبي عبد الله (ع) فاني لجالس عنده إذ دخل أبو الحسن موسى بن جعفر (ع) وهو غلام فقمت إليه فقبلته وجلست فقال أبو عبد الله (ع): يا إبراهيم أما إنه صاحبك من بعدي أما إنه ليهلكن فيه قوم ويسعد آخرون فلعن الله قاتله وضاعف على روحه العذاب أما ليخرجن الله من صلبه خير أهل الارض في زمانه سمي جده ووارث علمه وأحكامه وفضائله، معدن الامامة ورأس الحكمة يقتله جبار بني فلان بعد عجائب طريفة حسدا له ولكن الله بالغ أمره ولو كره المشركون. يخرج الله من صلبه تمام اثنا عشر مهديا اختصهم الله بكرامته، وأحلهم دار قدسه، المقر بالثاني عشر منهم كالشاهر سيفه بين يدي رسول الله(ص) يذب عنه قال فدخل رجل من موالي بني امية فانقطع الكلام فعدت إلى أبي عبد الله (ع) أحد عشر مرة اريد منه أن يستتم الكلام فما قدرت على ذلك فلما كان قابل السنة الثانية دخلت عليه وهو جالس فقال: يا إبراهيم المفرج للكرب (عن) شيعته بعد ضنك شديد، وبلاء طويل، وجزع وخوف، فطوبى لمن أدرك ذلك الزمان حسبك يا إبراهيم. فما رجعت بشئ أسر من هذا لقلبي ولا أقر لعيني

9- Ikma-l al-Di-n: al-Mufadhdhal says, Said al-Sa-diq (a.s), “Allah, the High, created fourteen lights fourteen thousand years before He created the creation. They are our spirits.” He was asked, “O’ son of the Messenger of Allah (a.s) who are the fourteen?” He said, “Muhammad, ‘Ali, Fa-timah, Hasan, Husain, and the Imams from the progeny of Husain (a.s). Their last is the Qa-'im who will rise after his occultation and will kill the Dajja-l and will clean the earth from every oppression and injustice.”

10- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “Ours are the Twelve Guides:. Six have gone and six are remaining. Allah will place in the Sixth that which He loves.”

11- Ikma-l al-Di-n: Ibn Abi Ya‘fu-r says, Said Abu ‘Abdillah al-Sa-diq (a.s), “A person who professes faith in the imams, my forefathers and my sons, yet denies the Mahdi from my sons, he is like a person who professes faith in all apostles, peace be with them, yet denies Muhammad (a.s) his apostleship.” I said, “My master, and who is the Mahdi from your progeny?” He said, “The fifth from the sons of the seventh. His person will hide from you and it will not be permissible for you to mention him by his name.”

12- Ikma-l al-Di-n: Safwa-n al-Jamma-l says, Said al-Sa-diq (a.s), “Behold, by Allah, your Mahdi will disappear from you until your ignorant individuals would say, ‘Allah does not have any need in the House of Muhammad.’ Then he will come like a blazing meteor. He will fill the earth with justice and equity as it will be full of injustice and oppression.”

13- Ikma-l al-Di-n: In a long narration, al-Seyed Ibn Muhammad al-Humyari says, I said to al-Sa-diq Ja‘far Ibn Muhammad (a.s), “O’ son of the Messenger of Allah, traditions have been related to us from your forefathers, peace be unto them, with regard to the occultation and the confirmation of its occurrence. Please inform me who is it going to happen to?” He said, “It will happen to the sixth from my sons, the Twelfth from the Imams of guidance after the Messenger of Allah (a.s), the first of whom is the Prince of the Believers ‘Ali Ibn Abi Ta-lib (a.s) and their last is the Riser with the Truth, the Cherished Redeemer of Allah on His earth, the Patron of the age and the vicegerent of the All-Merciful. By Allah, even if he should remain in his occultation as long as Noah remained in his people, he will not go from the world until he appears and fills the earth with equity and justice, as it will be replete with injustice and oppression.”

14- Ikma-l al-Di-n: Ha-ni al-Tamma-r says, Abu ‘Abdillah (a.s) said to me, “The Patron of this Affair will have a disappearance. So the servant should fear Allah and cling on his religion.”

15- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “The customs the apostles went through in terms of their disappearances will materialize in the Qa-'im of us the Ahl al-Bait in the precise and same manner.”

9- إكمال الدين: ابن إدريس، عن أبيه، عن محمد بن الحسين بن زيد، عن الحسن بن موسى، عن علي بن سماعة، عن علي بن الحسن بن رباط، عن أبيه، عن المفضل قال: قال الصادق (ع) إن الله تبارك وتعالى خلق أربعة عشر نورا قبل خلق الخلق بأربعة عشر ألف عام فهي أرواحنا فقيل له: يابن رسول الله ومن الاربعة عشر؟ فقال: محمد وعلي وفاطمة والحسن والحسين والائمة من ولد الحسين (ع) آخرهم القائم الذي يقوم بعد غيبته فيقتل الدجال ويطهر الارض من كل جور وظلم.

10- إكمال الدين: الهمداني، عن ابن عقدة، عن أبي عبد الله العاصمي، عن الحسين ابن القاسم بن أيوب، عن الحسن بن محمد بن سماعة، عن ثابت بن الصباح، عن أبي بصير، عن أبي عبد الله (ع) قال: سمعته يقول: منا اثنا عشر مهديا مضى ستة وبقي ستة يضع الله في السادس ما أحب.

11- إكمال الدين: الدقاق، عن الاسدي، عن سهل، عن ابن محبوب، عن عبد العزيز العبدي، عن ابن أبي يعفور قال: قال أبو عبد الله الصادق (ع) من أقر بالائمة من آبائي وولدي وجحد المهدي من ولدي كان كمن أقر بجميع الانبياء (ع) وجحد محمدا (ص) نبوته، فقلت: سيدي ومن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

12- إكمال الدين: العطار، عن أبيه، عن ابن هاشم، عن ابن أبي عمير، عن صفوان الجمال قال: قال الصادق (ع): أما والله ليغيبن عنكم مهديكم حتى يقول الجاهل منكم: ما لله في آل محمد حاجة ثم يقبل كالشهاب الثاقب فيملأها عدلا وقسطا كما ملئت جوراً وظلماً.

13- إكمال الدين: ابن عبدوس، عن ابن قتيبة، عن حمدان بن سليمان، عن ابن بزيع عن حنان السراج، عن السيد بن محمد الحميري في حديث طويل يقول فيه: قلت للصادق جعفر بن محمد (ع): يابن رسول الله قد روي لنا أخبار عن آبائك (ع) في الغيبة وصحة كونها فأخبرني بمن تقع؟ فقال (ع): ستقع بالسادس من ولدي والثاني عشر من الائمة الهداة بعد رسول الله(ص) أولهم أمير المؤمنين علي بن أبي طالب (ع) وآخرهم القائم بالحق بقية الله في أرضه صاحب الزمان وخليفة الرحمان والله لو بقي في غيبته ما بقي نوح في قومه لم يخرج من الدنيا حتى يظهر فيملأ الأرض قسطاً وعدلاً كما ملئت جوراً وظلماً.

14- إكمال الدين: ابن المتوكل، عن علي بن إبراهيم، عن محمد بن عيسى، عن صالح ابن محمد، عن هانئ التمار قال: قال لي أبو عبد الله (ع): إن لصاحب هذا الامر غيبة فليتق الله عبد وليتمسك بدينه.

15- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن ابن البطائني عن أبيه، عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول: إن سنن الانبياء (ع) ما وقع عليهم من الغيبات جارية في القائم منا أهل البيت حذو النعل بالنعل والقذة بالقذة

Abu Basir says, I said to him, “O’ Son of the Messenger of Allah, and who is the Qa-'im of you Ahl al-Bait?” He said, “O’ Abu Basir, he is the fifth from the sons of my son Musa-. He is the son of the mistress of bondmaids. He will have a disappearance in which invalidators will doubt. Then Allah, the Exalted, will manifest him and will conquer on his hands the easts of the earth and its wests. Ruhallah Jesus the son of Mary (a.s) will come down and pray behind him. The earth will shine with the illumination of its Lord. There will be no spot on earth on which a deity other than Allah, the Exalted, is worshipped, and the religion entirely will be for Allah, even if the infidels may dislike this.

16- Al-Ghaiba of Sheikh Tusi: Abu Basi-r says, Said Abu ‘Abdillah (a.s), “If you hear of a disappearance with regard to your Patron, do not reject it.”

17- Al-Ghaiba of Sheikh Tusi: Yahya- Ibn al-‘Ala-’ al-Ra-zi says, I heard Abu ‘Abdillah (a.s) say, “Allah will bring forth in this Ummah a man who belongs to me and I belong to him. Allah will drive the blessings of the heavens and the earth through him. The heavens will rain down its drops; and the earth will grow out its seeds; and its beasts and brutes will live in harmony; and it will be full of equity and justice, as it had been replete with oppression and injustice. He will put so many on the sword that the ignorant will say, ‘If he was from the progeny of Muhammad, he would be merciful.”

18- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Sana-n al-Ka-hili narrates that Abu ‘Abdillah (a.s) said, “Be nice to each other, do kindness to one another, and have compassion to one another. I swear by the One Who split the seed and created the people, a time will come to you when no one of you will find a place for his dina-r and dirham to spend, for the lack of need of all the people with the blessing of Allah and the blessing of his Wali.” I said, “When will that happen?” He said, “This will happen when you miss your Imam and you will continue to remain in that state until he rises over you the way the sun rises. Wherever you may be, beware doubt and suspicion! Reject doubts from your hearts. You have been warned so abstain. I beseech Allah for your success and your guidance.”

19- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I was sitting with Abu ‘Abdillah (a.s) in his sitting room and there were other people with me as well. He said to us, “Take care not to mention him by name,” meaning the Qa-'im (a.s) and I was seeing he meant to say this to the others. Then he said to me, “O’ Abu ‘Abdillah, beware not to mention him by name. By Allah, he will disappear for years. He will be forgotten until it will be said, He is dead, perished, gone to some valley. The eyes of the believers will shed tears over him and they will be turned over like a ship is turned over by the waves of the sea and no one will be saved except the one Allah has taken his covenant and has inscribed faith in his heart and has endorsed him with a spirit from Himself. Twelve bewildering standards will be raised not known which is from whom.” Al-Mufadhdhal Ibn ‘Omar says I cried. He said to me, “Why are you crying.”

قال أبو بصير: فقلت له: يابن رسول الله! ومن القائم منكم أهل البيت؟ فقال: يابا بصير هو الخامس من ولد ابني موسى ذلك ابن سيدة الامآء يغيب غيبة يرتاب فيها المبطلون ثم يظهره الله(عزوجل) فيفتح على يديه مشارق الارض ومغاربها وينـزل روح الله عيسى بن مريم (ع) فيصلي خلفه وتشرق الارض بنور ربها ولا تبقى في الارض بقعة عبد فيها غير الله(عزوجل) إلا عبد الله فيها ويكون الدين كله لله ولو كره المشركون.

16- الغيبة للشيخ الطوسي: جماعة، عن البزوفري، عن أحمد بن إدريس، عن ابن قتيبة عن الفضل، عن ابن أبي نجران، عن صفوان، عن أبي أيوب، عن أبي بصير قال: قال أبو عبد الله (ع) إن بلغكم عن صاحبكم غيبة فلا تنكروها.

17- الغيبة للشيخ الطوسي: أحمد بن إدريس، عن علي بن الفضل، عن أحمد بن عثمان عن أحمد بن رزق، عن يحيى بن العلاء الرازي قال: سمعت أبا عبد الله (ع) يقول: ينتج الله في هذه الأمة رجلا مني وأنا منه يسوق الله به بركات السموات والارض فتنـزل السماء قطرها ويخرج الارض بذرها وتأمن وحوشها وسباعها ويملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً ويقتل حتى يقول الجاهل: لو كان هذا من ذرية محمد لرحم.

18- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن محمد بن سنان، عن الكاهلي عن أبي عبد الله (ع) أنه قال: تواصلوا وتباروا وتراحموا فوالذي فلق الحبة وبرء النسمة ليأتين عليكم وقت لا يجد أحدكم لديناره ودرهمه موضعا يعني لا يجد له عند ظهور القائم (ع) موضعا يصرفه فيه لاستغناء الناس جميعا بفضل الله وفضل وليه فقلت وأنى يكون ذلك فقال: عند فقدكم إمامكم فلا تزالون كذلك حتى يطلع عليكم كما يطلع الشمس أينما تكونون فاياكم والشك والارتياب انفوا عن نفوسكم الشكوك وقد حذرتم فاحذروا ومن الله أسأل توفيقكم وإرشادكم.

19- الغيبة للنعمانى: عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد ابن علي الحميري، عن الحسين بن أيوب، عن عبد الكريم الخثعمي، عن محمد بن عصام، عن المفضل بن عمر قال: كنت عند أبي عبد الله (ع) في مجلسه ومعي غيري فقال لنا: إياكم والتنويه يعني باسم القائم (ع) وكنت أراه يريد غيري فقال لي: يابا عبد الله إياكم والتنويه والله ليغيبن سنينا من الدهر وليخملن حتى يقال: مات هلك بأي واد سلك ولتفيضن عليه أعين المؤمنين وليكفأن كتكفئ السفينة في أمواج البحر حتى لاينجو إلا من أخذ الله ميثاقه وكتب الايمان في قلبه وأيده بروح منه ولترفعن اثنا عشر رأيه مشتبهة لايعرف أي من أي قال: فبكيت فقال لي: ما يبكيك؟

“May I be your ransom,” said I, “how would I not cry while you are saying twelve bewildering standards will raised not known which is one from whom?” He eyed towards the window in the room from which the sun was shining into his sitting room. He said, “Is this sun luminous?” I said, “Yes.” He said, “By Allah, our position will be more luminous than that.”

20- Al-Ghaiba of al-Ne‘ma-ni: Zaid Ibn Qada-ma narrates from one of his persons that Abu ‘Abdillah (a.s) said, “When the Qa-'im rises, people will say, How could this be? Even his bones must have decayed.”

21- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I said to Abu ‘Abdillah (a.s), “What is the sign of the Qa-'im?” He said, “When times pass much and it is said, He is dead, perished gone to some valley.” I said, “May I be your ransom, “Then what will happen?” He said, “He will not appear but with the sword.”

22- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Muslim narrates that Abu ‘Abdillah (a.s) said, “When people lose the Imam, they will remain for ages not knowing one thing from other. Then Allah will manifest their Patron to them.”

23- Al-Ghaiba of al-Ne‘ma-ni: Khalla-d Ibn Qassa-r says, Abu ‘Abdillah (a.s) was asked, “Has the Qa-'im been born?” He said, “No. If I lived in his times, I would serve him for all days of my life.”

24- Iqba-l al-A‘ma-l: Abu al-Faraj Aba-n Ibn Muhammad, known as al-Sindi says, Abu ‘Abdillah (a.s) was in Hajj in the year in which he stepped under the Miza-b (the water-spout at the Ka‘ba). As he was praying ‘Abdullah Ibn al-Hasan was on his right, Hasan Ibn Hasan on his left, and Ja‘far Ibn Hasan was behind him. ‘Iba-d Ibn Kathi-r al-Basri came and said, “Ya- Aba ‘Abdillah.” The Imam remained silent until he had said it three times. Then he said to the Imam, “Ya- Ja‘far.” The Imam said, “Say what you want to say, O’ Abu Kathir.” “I have found in a book of mine the knowledge of this structure,” he said. “A man will destroy it stone by stone.

“The Imam said, “Your book has lied, O’ Abu Kathir. On the contrary, I see, by Allah, the man with yellow steps, injured on the legs, big in the abdomen, thin in the neck, thick in the head, over this rukn,” and he pointed with his hand to the Yemeni rukn, “prohibiting the people from circumambulating as they are intimidated by him. Then Allah will send a man from me,” and he pointed to his chest. “He will kill him like the killing of the ‘A-d and Thamu-d and Pharaoh, the lord of the spikes.” At that point, ‘Abdullah Ibn al-Hasan said, “By Allah, Abu ‘Abdillah has spoken the truth.” They all endorsed his veracity then.

It has been narrated from the handwriting of al-Shahi-d al-Awwal (a.s) on the authority of Abu al-Wali-d from Abu ‘Abdillah (a.s) with regard to the statement qad qa-mat al-sala-h, “The rise of the Qa-'im (a.s) has been purposed by this.”

قلت: جعلت فداك كيف لا أبكي وأنت تقول ترفع اثنا عشر رأية مشتبهة لايعرف أي من أي قال: فنظر إلى كوة في البيت التي تطلع فيها الشمس في مجلسه فقال (ع): أهذه الشمس مضيئة؟ قلت: نعم، قال: والله لامرنا أضوء منها.

20- الغيبة للنعمانى: محمد بن همام، عن حميد بن زياد، عن الحسن بن محمد بن سماعة عن أحمد بن الحسن الميثمي، عن زيد بن قدامة، عن بعض رجاله، عن أبي عبد الله (ع) قال: إن القائم إذا قام يقول الناس: أني ذلك وقد بليت عظامه.

21- الغيبة للنعمانى: علي بن الحسين، عن محمد بن يحيى، عن محمد بن الحسن الرازي عن محمد بن علي الكوفي، عن يونس بن يعقوب، عن المفضل بن عمر قال: قلت لابي عبد الله (ع) ما علامة القائم؟ قال: إذا استدار الفلك، فقيل مات أو هلك في أي واد سلك، قلت: جعلت فداك ثم يكون ماذا؟ قال: لا يظهر إلا بالسيف.

22- الغيبة للنعمانى: ابن عقدة، عن القاسم بن محمد بن الحسين بن حازم، عن عباس ابن هشام الناشري، عن عبد الله بن جبلة، عن فضيل الصائغ، عن محمد بن مسلم عن أبي عبد الله (ع) أنه قال: إذا فقد الناس الامام مكثوا سبتا لا يدرون أيا من أي ثم يظهر الله لهم صاحبهم. توضيح: السبت الدهر.

23- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن الحسن بن معاوية عن ابن محبوب، عن خلاد بن قصار قال: سئل أبو عبد الله (ع) هل ولد القائم؟ قال: لا ولو أدركته لخدمته أيام حياتي.

24- إقبال الأعمال: باسنادنا إلى أبي جعفر الطوسي، عن جماعة، عن التلعكبري عن ابن همام، عن جميل، عن القاسم بن إسماعيل، عن أحمد بن رباح، عن أبي الفرج أبان بن محمد المعروف بالسندي نقلناه من أصله قال: كان أبو عبد الله (ع) في الحج في السنة التي قدم فيها. أبو عبد الله (ع) تحت الميزاب وهو يدعو وعن يمينه عبد الله بن الحسن، وعن يساره حسن بن حسن وخلفه جعفر بن حسن قال: فجاءه عباد بن كثير البصري فقال له: يا أبا عبد الله قال: فسكت عنه حتى قالها ثلاثا قال: ثم قال له: يا جعفر! قال: فقال له: قل ما تشاء يا أبا كثير قال: إني وجدت في كتاب لي علم هذه البنية رجل ينقضها حجراً حجراً قال: فقال له: كذب كتابك يا أبا كثير ولكن كأني والله بأصفر القدمين، خمش الساقين، ضخم البطن، دقيق العنق، ضخم الرأس على هذا الركن وأشار بيده إلى الركن اليماني يمنع الناس من الطواف حتى يتذعروا منه قال ثم يبعث الله له رجلا مني وأشار بيده إلى صدره فيقتله قتل عاد وثمود وفرعون ذي الاوتاد قال: فقال له عند ذلك عبد الله بن الحسن: صدق والله أبو عبد الله (ع) حتى صدقوه كلهم جميعاً

25- Muqtadhab al-Athar fi al-Nass ‘ala- al-Ithna- ‘Ashar: Wahib Ibn Munabbah says, Musa- (a.s) looked on the night of the Conversation at every tree and at every stone and plant at the Mount of Tu-r. They were all speaking the remembrance of Muhammad and his Twelve Heirs after him. Musa- said, “My Lord, I do not see anything you have created but it speaks the names of Muhammad and his Twelve Heirs. What is their position before you?” “O’ son of ‘Imra-n,” came the reply, “I created them before the creation of the lights and placed them in the treasure trove of my sanctity, as they nourished in the garden of My will and breathed form the spirit of My majesty and observed the horizons of My Kingdom, until I desired my will and implemented my rule and measure.

O’ son of ‘Imra-n, I have given them a promotion so I will adorn my Gardens through them. O’ son of ‘Imra-n adhere to their remembrance, for they are the treasures of my knowledge, coffers of my wisdom, and springs of My illumination.” Husain Ibn ‘Alawa-n says, I mentioned this to Ja‘far Ibn Muhammad (a.s). He said, “That is correct. They are the Twelve from the House of Muhammad: ‘Ali, Hasan, Husain, ‘Ali Ibn al-Husain, Muhammad Ibn ‘Ali and the ones whom Allah desires”. I said, “May I be your ransom, I beseech you to relate the truth to me.” He said, “I, and this son of mine,” pointing with his hand to his son Musa-, “and the fifth from his sons, whose person will disappear and mentioning his name will not be permissible.”

25- كتاب مقتضب الاثر في النص على الاثني عشر، عن محمد بن جعفر الآدمي وأثنى عليه ابن غالب الحافظ عن أحمد بن عبيد بن ناصح، عن الحسين ابن علوان، عن همام بن الحارث، عن وهب بن منبه قال: إن موسى (ع) نظر ليلة الخطاب إلى كل شجرة في الطور، وكل حجر ونبات تنطق بذكر محمد واثني عشر وصيا له من بعده، فقال موسى: إلهي لا أرى شيئا خلقته إلا وهو ناطق بذكر محمد وأوصيائه الاثني عشر، فما منـزلة هؤلاء عندك؟ قال: يا ابن عمران! إني خلقتهم قبل خلق الانوار، وجعلتهم في خزانة قدسي يرتعون في رياض مشيتي ويتنسمون من روح جبروتي، ويشاهدون أقطار ملكوتي، حتى إذا شئت مشيتي أنفذت قضائي وقدري. يا ابن عمران! إني سبقت بهم استباقي، حتى ازخرف بهم جناني، يابن عمران! تمسك بذكرهم فانهم خزنة علمي وعيبة حكمتي، ومعدن نوري، قال حسين بن علوان: فذكرت ذلك لجعفر بن محمد (ع) فقال: حق ذلك هم اثنا عشر من آل محمد: علي والحسن والحسين وعلي بن الحسين ومحمد بن علي ومن شاء الله قلت: جعلت فداك إنما أسألك لتفتيني بالحق، قال: أنا وابني هذا وأومأ إلى ابنه موسى والخامس من ولده يغيب شخصه ولا يحل ذكره باسمه