Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْحُجَّةِ

THE BOOK OF DIVINE AUTHORITY (5)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

65 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلى أَمِيرِ الْمُؤْمِنِينَ عليه‌السلام

Chapter 65 – The Indication and the wordings upon Amir Al Momineenasws

1 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلالِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَمَّا نَزَلَتْ وَلايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَكَانَ مِنْ قَوْلِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) سَلِّمُوا عَلَى عَلِيٍّ بِإِمْرَةِ الْمُؤْمِنِينَ فَكَانَ مِمَّا أَكَّدَ الله عَلَيْهِمَا فِي ذَلِكَ الْيَوْمِ يَا زَيْدُ قَوْلُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَهُمَا قُومَا فَسَلِّمَا عَلَيْهِ بِإِمْرَةِ الْمُؤْمِنِينَ فَقَالا أَ مِنَ الله أَوْ مِنْ رَسُولِهِ يَا رَسُولَ الله فَقَالَ لَهُمَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الله وَمِنْ رَسُولِهِ فَأَنْزَلَ الله عَزَّ وَجَلَّ وَلا تَنْقُضُوا الايْمانَ بَعْدَ تَوْكِيدِها وَقَدْ جَعَلْتُمُ الله عَلَيْكُمْ كَفِيلاً إِنَّ الله يَعْلَمُ ما تَفْعَلُونَ يَعْنِي بِهِ قَوْلَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَهُمَا وَقَوْلَهُمَا أَ مِنَ الله أَوْ مِنْ رَسُولِهِ وَلا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلاً بَيْنَكُمْ أَنْ تَكُونَ أَئِمَّةٌ هِيَ أَزْكَى مِنْ أَئِمَّتِكُمْ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَئِمَّةٌ قَالَ إِي وَالله أَئِمَّةٌ قُلْتُ فَإِنَّا نَقْرَأُ أَرْبى‏ فَقَالَ مَا أَرْبَى وَأَوْمَأَ بِيَدِهِ فَطَرَحَهَا إِنَّما يَبْلُوكُمُ الله بِهِ يَعْنِي بِعلي (عَلَيْهِ السَّلام) وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ ما كُنْتُمْ فِيهِ تَخْتَلِفُونَ. وَلَوْ شاءَ الله لَجَعَلَكُمْ أُمَّةً واحِدَةً وَلكِنْ يُضِلُّ مَنْ يَشاءُ وَيَهْدِي مَنْ يَشاءُ وَلَتُسْئَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كُنْتُمْ تَعْمَلُونَ. وَلا تَتَّخِذُوا أَيْمانَكُمْ دَخَلاً بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِها يَعْنِي بَعْدَ مَقَالَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي علي (عَلَيْهِ السَّلام) وَتَذُوقُوا السُّوءَ بِما صَدَدْتُمْ عَنْ سَبِيلِ الله يَعْنِي بِهِ عَلِيّاً (عَلَيْهِ السَّلام) وَلَكُمْ عَذابٌ عَظِيمٌ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Zayd Bin Al Jahm Al Hilaly,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘When the Wilayah of Aliasws Bin Abu Talibasws was Revealed, and it was from the words of Rasool-Allahsaww : ‘Greet upon Aliasws as Amir Al-Momineen (The Commander of the Believers)’. So it was from what Allahazwj Allahazwj had Affirmed upon them both during that day, O Zayd, the words of Rasool-Allahsaww to them both (Abu Bakr and Umar) were: ‘Arise you both and greet upon himasws as Amir Al-Momineenasws ’. So they said, ‘Is it from Allahazwj or from Hisazwj Rasoolsaww , O Rasool-Allahsaww ?’ So Rasool-Allahsaww said to them: ‘(It is) from Allahazwj and Hisazwj Rasoolsaww ’.

So Allahazwj Mighty and Majestic Revealed [16:91] and do not break the oaths after affirming them, and you have indeed made Allah a surety for you; surely Allah Knows what you are doing, Meaning by it the words of Rasool-Allahsaww to the two of them, and their words, ‘It is from Allahazwj or from Hisazwj Rasoolsaww ?’ [16:92] And be not like her who unravels her yarn, disintegrating it into pieces after having spun it strongly. You make your oaths to be means of deceit between you so that the Imams would happen to be more virtuous than your own leaders’. (Note – The words in red are different in the current Version of the Holy Quran).

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws ! Imamsasws ?’ Heasws said: ‘Yes, by Allahazwj, Imamsasws ’. I said, ‘But we are reciting ‘More beneficial’ (أَرْبى )!’ So heasws said: ‘What is (this word) ‘أَرْبى ’?’ And heasws gestured by hisasws hand, so heasws discarded them (indicatively) [16:92] But rather, Allah is Testing you by this, Meaning by Aliasws and He will Clarify to you on the Day of Judgement that which you were differing in [16:93] And had Allah so Desired it He would Make you a single nation, but He Lets err whomsoever He Desires to and Guides whomsoever He Desires to; and you will be Questioned about what you had been doing [16:94] And do not make your oaths a means of deceit between you, lest a foot should slip after its stability Meaning after the words of Rasool-Allahsaww regarding Aliasws and you would taste evil because you turned away from Allah's Way Meaning by it ‘Aliasws ’, and a grievous Punishment would be for you’.1

2 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَمَّا أَنْ قَضَى مُحَمَّدٌ نُبُوَّتَهُ وَاسْتَكْمَلَ أَيَّامَهُ أَوْحَى الله تَعَالَى إِلَيْهِ أَنْ يَا مُحَمَّدُ قَدْ قَضَيْتَ نُبُوَّتَكَ وَاسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الْعِلْمَ الَّذِي عِنْدَكَ وَالايْمَانَ وَالاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ فِي أَهْلِ بَيْتِكَ عِنْدَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنِّي لَنْ أَقْطَعَ الْعِلْمَ وَالايمَانَ وَالاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ مِنَ الْعَقِبِ مِنْ ذُرِّيَّتِكَ كَمَا لَمْ أَقْطَعْهَا مِنْ ذُرِّيَّاتِ الانْبِيَاءِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn and Ahmad Bin Muhammad, from Ibn Mahboub, from Muhammad Bin Al Fuzayl, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’farasws , said, ‘I heard himasws saying: ‘When the Prophet-hood of Muhammadsaww expired and hissaww days were completed, Allahazwj the Exalted Revealed unto himsaww : “O Muhammadsaww ! Yoursaww Prophet-hood has expired and yoursaww days are completed, therefore make the Knowledge which is with yousaww , and the Eman, and the Great Name, and inheritance of the Knowledge, and the traces (Ahadeeth) of Knowledge of the Prophet-hood to be in the Peopleasws of yoursaww Household with Aliasws Bin Abu Talibasws , for Iazwj Never Cut-off the Knowledge, and the Eman, and the Great Name, and inheritance of the Knowledge, and traces of the Knowledge (Ahadeeth) of the Prophet-hood, from the descendants of yoursaww offspring, just as Iazwj did not Cut it off from the offspring of the Prophetsas (before)’.2

3 ـ مُحَمَّدُ بْنُ الْحُسَيْنِ وَغَيْرُهُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَمُحَمَّدُ بْنُ يَحْيَى وَمُحَمَّدُ بْنُ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَعَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ أَوْصَى مُوسَى (عَلَيْهِ السَّلام) إِلَى يُوشَعَ بْنِ نُونٍ وَأَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى وَلَدِ هَارُونَ وَلَمْ يُوصِ إِلَى وَلَدِهِ وَلا إِلَى وَلَدِ مُوسَى إِنَّ الله تَعَالَى لَهُ الْخِيَرَةُ يَخْتَارُ مَنْ يَشَاءُ مِمَّنْ يَشَاءُ وَبَشَّرَ مُوسَى وَيُوشَعُ بِالْمَسِيحِ (عَلَيْهِ السَّلام) فَلَمَّا أَنْ بَعَثَ الله عَزَّ وَجَلَّ الْمَسِيحَ (عَلَيْهِ السَّلام) قَالَ الْمَسِيحُ لَهُمْ إِنَّهُ سَوْفَ يَأْتِي مِنْ بَعْدِي نَبِيٌّ اسْمُهُ أَحْمَدُ مِنْ وُلْدِ إِسْمَاعِيلَ (عَلَيْهِ السَّلام) يَجِي‏ءُ بِتَصْدِيقِي وَتَصْدِيقِكُمْ وَعُذْرِي وَعُذْرِكُمْ وَجَرَتْ مِنْ بَعْدِهِ فِي الْحَوَارِيِّينَ فِي الْمُسْتَحْفَظِينَ وَإِنَّمَا سَمَّاهُمُ الله تَعَالَى الْمُسْتَحْفَظِينَ لانَّهُمُ اسْتُحْفِظُوا الاسْمَ الاكْبَرَ وَهُوَ الْكِتَابُ الَّذِي يُعْلَمُ بِهِ عِلْمُ كُلِّ شَيْ‏ءٍ الَّذِي كَانَ مَعَ الانْبِيَاءِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقُولُ الله تَعَالَى وَلَقَدْ أَرْسَلْنَا رُسُلاً مِنْ قَبْلِكَ وَأَنْزَلْنا مَعَهُمُ الْكِتابَ وَالْمِيزانَ الْكِتَابُ الاسْمُ الاكْبَرُ وَإِنَّمَا عُرِفَ مِمَّا يُدْعَى الْكِتَابَ التَّوْرَاةُ وَالانْجِيلُ وَالْفُرْقَانُ فِيهَا كِتَابُ نُوحٍ وَفِيهَا كِتَابُ صَالِحٍ وَشُعَيْبٍ وَإِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَأَخْبَرَ الله عَزَّ وَجَلَّ إِنَّ هذا لَفِي الصُّحُفِ الاولى‏ صُحُفِ إِبْراهِيمَ وَمُوسى‏ فَأَيْنَ صُحُفُ إِبْرَاهِيمَ إِنَّمَا صُحُفُ إِبْرَاهِيمَ الاسْمُ الاكْبَرُ وَصُحُفُ مُوسَى الاسْمُ الاكْبَرُ فَلَمْ تَزَلِ الْوَصِيَّةُ فِي عَالِمٍ بَعْدَ عَالِمٍ حَتَّى دَفَعُوهَا إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا بَعَثَ الله عَزَّ وَجَلَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَسْلَمَ لَهُ الْعَقِبُ مِنَ الْمُسْتَحْفِظِينَ وَكَذَّبَهُ بَنُو إِسْرَائِيلَ وَدَعَا إِلَى الله عَزَّ وَجَلَّ وَجَاهَدَ فِي سَبِيلِهِ ثُمَّ أَنْزَلَ الله جَلَّ ذِكْرُهُ عَلَيْهِ أَنْ أَعْلِنْ فَضْلَ وَصِيِّكَ فَقَالَ رَبِّ إِنَّ الْعَرَبَ قَوْمٌ جُفَاةٌ لَمْ يَكُنْ فِيهِمْ كِتَابٌ وَلَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ وَلا يَعْرِفُونَ فَضْلَ نُبُوَّاتِ الانْبِيَاءِ (عَلَيْهم السَّلام) وَلا شَرَفَهُمْ وَلا يُؤْمِنُونَ بِي إِنْ أَنَا أَخْبَرْتُهُمْ بِفَضْلِ أَهْلِ بَيْتِي فَقَالَ الله جَلَّ ذِكْرُهُ وَلا تَحْزَنْ عَلَيْهِمْ وَقُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ فَذَكَرَ مِنْ فَضْلِ وَصِيِّهِ ذِكْراً فَوَقَعَ النِّفَاقُ فِي قُلُوبِهِمْ فَعَلِمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذَلِكَ وَمَا يَقُولُونَ فَقَالَ الله جَلَّ ذِكْرُهُ يَا مُحَمَّدُ وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَلكِنَّ الظَّالِمِينَ بِ‏آياتِ الله يَجْحَدُونَ وَلَكِنَّهُمْ يَجْحَدُونَ بِغَيْرِ حُجَّةٍ لَهُمْ وَكَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَتَأَلَّفُهُمْ وَيَسْتَعِينُ بِبَعْضِهِمْ عَلَى بَعْضٍ وَلا يَزَالُ يُخْرِجُ لَهُمْ شَيْئاً فِي فَضْلِ وَصِيِّهِ حَتَّى نَزَلَتْ هَذِهِ السُّورَةُ فَاحْتَجَّ عَلَيْهِمْ حِينَ أُعْلِمَ بِمَوْتِهِ وَنُعِيَتْ إِلَيْهِ نَفْسُهُ فَقَالَ الله جَلَّ ذِكْرُهُ فَإِذا فَرَغْتَ فَانْصَبْ وَإِلى‏ رَبِّكَ فَارْغَبْ يَقُولُ إِذَا فَرَغْتَ فَانْصَبْ عَلَمَكَ وَأَعْلِنْ وَصِيَّكَ فَأَعْلِمْهُمْ فَضْلَهُ عَلانِيَةً فَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ اللهمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عَادَاهُ ثَلاثَ مَرَّاتٍ ثُمَّ قَالَ لابْعَثَنَّ رَجُلاً يُحِبُّ الله وَرَسُولَهُ وَيُحِبُّهُ الله وَرَسُولُهُ لَيْسَ بِفَرَّارٍ يُعَرِّضُ بِمَنْ رَجَعَ يُجَبِّنُ أَصْحَابَهُ وَيُجَبِّنُونَهُ وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيٌّ سَيِّدُ الْمُؤْمِنِينَ وَقَالَ عَلِيٌّ عَمُودُ الدِّينِ وَقَالَ هَذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَى الْحَقِّ بَعْدِي وَقَالَ الْحَقُّ مَعَ عَلِيٍّ أَيْنَمَا مَالَ وَقَالَ إِنِّي تَارِكٌ فِيكُمْ أَمْرَيْنِ إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا كِتَابَ الله عَزَّ وَجَلَّ وَأَهْلَ بَيْتِي عِتْرَتِي أَيُّهَا النَّاسُ اسْمَعُوا وَقَدْ بَلَّغْتُ إِنَّكُمْ سَتَرِدُونَ عَلَيَّ الْحَوْضَ فَأَسْأَلُكُمْ عَمَّا فَعَلْتُمْ فِي الثَّقَلَيْنِ وَالثَّقَلانِ كِتَابُ الله جَلَّ ذِكْرُهُ وَأَهْلُ بَيْتِي فَلا تَسْبِقُوهُمْ فَتَهْلِكُوا وَلا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ فَوَقَعَتِ الْحُجَّةُ بِقَوْلِ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَبِالْكِتَابِ الَّذِي يَقْرَأُهُ النَّاسُ فَلَمْ يَزَلْ يُلْقِي فَضْلَ أَهْلِ بَيْتِهِ بِالْكَلامِ وَيُبَيِّنُ لَهُمْ بِالْقُرْآنِ إِنَّما يُرِيدُ الله لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً وَقَالَ عَزَّ ذِكْرُهُ وَاعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لله خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبى‏ ثُمَّ قَالَ وَآتِ ذَا الْقُرْبى‏ حَقَّهُ فَكَانَ علي (عَلَيْهِ السَّلام) وَكَانَ حَقُّهُ الْوَصِيَّةَ الَّتِي جُعِلَتْ لَهُ وَالاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ

فَقَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ قَالَ وَإِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ يَقُولُ أَسْأَلُكُمْ عَنِ الْمَوَدَّةِ الَّتِي أَنْزَلْتُ عَلَيْكُمْ فَضْلَهَا مَوَدَّةِ الْقُرْبَى بِأَيِّ ذَنْبٍ قَتَلْتُمُوهُمْ وَقَالَ جَلَّ ذِكْرُهُ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ الْكِتَابُ هُوَ الذِّكْرُ وَأَهْلُهُ آلُ مُحَمَّدٍ (عَلَيْهم السَّلام) أَمَرَ الله عَزَّ وَجَلَّ بِسُؤَالِهِمْ وَلَمْ يُؤْمَرُوا بِسُؤَالِ الْجُهَّالِ وَسَمَّى الله عَزَّ وَجَلَّ الْقُرْآنَ ذِكْراً فَقَالَ تَبَارَكَ وَتَعَالَى وَأَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ وَقَالَ عَزَّ وَجَلَّ وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْئَلُونَ وَقَالَ عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ وَقَالَ عَزَّ وَجَلَّ وَلَوْ رَدُّوهُ إِلَى الله وَإِلَى الرَّسُولِ وَإِلى‏ أُولِي الامْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ فَرَدَّ الامْرَ أَمْرَ النَّاسِ إِلَى أُولِي الامْرِ مِنْهُمُ الَّذِينَ أَمَرَ بِطَاعَتِهِمْ وَبِالرَّدِّ إِلَيْهِمْ فَلَمَّا رَجَعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ حَجَّةِ الْوَدَاعِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) فَقَالَ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَالله يَعْصِمُكَ مِنَ النَّاسِ إِنَّ الله لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَنَادَى النَّاسَ فَاجْتَمَعُوا وَأَمَرَ بِسَمُرَاتٍ فَقُمَّ شَوْكُهُنَّ ثُمَّ قَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا أَيُّهَا النَّاسُ مَنْ وَلِيُّكُمْ وَأَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ فَقَالُوا الله وَرَسُولُهُ فَقَالَ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ اللهمَّ وَالِ مَنْ وَالاهُ وَعَادِ مَنْ عَادَاهُ ثَلاثَ مَرَّاتٍ فَوَقَعَتْ حَسَكَةُ النِّفَاقِ فِي قُلُوبِ الْقَوْمِ وَقَالُوا مَا أَنْزَلَ الله جَلَّ ذِكْرُهُ هَذَا عَلَى مُحَمَّدٍ قَطُّ وَمَا يُرِيدُ إِلا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ فَلَمَّا قَدِمَ الْمَدِينَةَ أَتَتْهُ الانْصَارُ فَقَالُوا يَا رَسُولَ الله إِنَّ الله جَلَّ ذِكْرُهُ قَدْ أَحْسَنَ إِلَيْنَا وَشَرَّفَنَا بِكَ وَبِنُزُولِكَ بَيْنَ ظَهْرَانَيْنَا فَقَدْ فَرَّحَ الله صَدِيقَنَا وَكَبَّتَ عَدُوَّنَا وَقَدْ يَأْتِيكَ وُفُودٌ فَلا تَجِدُ مَا تُعْطِيهِمْ فَيَشْمَتُ بِكَ الْعَدُوُّ فَنُحِبُّ أَنْ تَأْخُذَ ثُلُثَ أَمْوَالِنَا حَتَّى إِذَا قَدِمَ عَلَيْكَ وَفْدُ مَكَّةَ وَجَدْتَ مَا تُعْطِيهِمْ فَلَمْ يَرُدَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْهِمْ شَيْئاً وَكَانَ يَنْتَظِرُ مَا يَأْتِيهِ مِنْ رَبِّهِ فَنَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) وَقَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ وَلَمْ يَقْبَلْ أَمْوَالَهُمْ فَقَالَ الْمُنَافِقُونَ مَا أَنْزَلَ الله هَذَا عَلَى مُحَمَّدٍ وَمَا يُرِيدُ إِلا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ وَيَحْمِلَ عَلَيْنَا أَهْلَ بَيْتِهِ يَقُولُ أَمْسِ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ وَالْيَوْمَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ نَزَلَ عَلَيْهِ آيَةُ الْخُمُسِ فَقَالُوا يُرِيدُ أَنْ يُعْطِيَهُمْ أَمْوَالَنَا وَفَيْئَنَا ثُمَّ أَتَاهُ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ قَدْ قَضَيْتَ نُبُوَّتَكَ وَاسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الاسْمَ الاكْبَرَ وَمِيرَاثَ الْعِلْمِ وَآثَارَ عِلْمِ النُّبُوَّةِ عِنْدَ علي (عَلَيْهِ السَّلام) فَإِنِّي لَمْ أَتْرُكِ الارْضَ إِلا وَلِيَ فِيهَا عَالِمٌ تُعْرَفُ بِهِ طَاعَتِي وَتُعْرَفُ بِهِ وَلايَتِي وَيَكُونُ حُجَّةً لِمَنْ يُولَدُ بَيْنَ قَبْضِ النَّبِيِّ إِلَى خُرُوجِ النَّبِيِّ الاخَرِ قَالَ فَأَوْصَى إِلَيْهِ بِالاسْمِ الاكْبَرِ وَمِيرَاثِ الْعِلْمِ وَآثَارِ عِلْمِ النُّبُوَّةِ وَأَوْصَى إِلَيْهِ بِأَلْفِ كَلِمَةٍ وَأَلْفِ بَابٍ يَفْتَحُ كُلُّ كَلِمَةٍ وَكُلُّ بَابٍ أَلْفَ كَلِمَةٍ وَأَلْفَ بَابٍ

Muhammad Bin Al Husayn and someone else, from Sahl, from Muhammad Bin Isa and Muhammad Bin Yahya and Muhammad Bin Al Husayn, altogether from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam,

(It has been narrated) from Abu Abdullahasws having said: ‘Musaas bequeathed to Yoshuaas Bin Noonas, and Yoshuaas Bin Noonas bequeathed to a son of Harounas and did not bequeath to hisas own son, nor to a son of Musaas . Allahazwj the Exalted Gave himas the choice that heas can choose the one whom heas so desires to, from the ones heas so desires to.

And Musaas and Yoshuaas gave glad tidings of the Messiahas. So when Allahazwj Mighty and Majestic Sent the Messiahas, the Messiahas said to them: ‘There would be soon coming a Prophetsaww after meas whose name is Ahmadsaww , from the children of Ismailas. Hesaww would come ratifying meas and ratifying you, and myas justifications and your justifications’. And there flowed from after himas among the disciples, among the preservers, and rather Allahazwj Named them as ‘preservers’ because they preserved the Great Name, and it is the ‘Book’ through which one can find out the knowledge of everything which was with the Prophetsas .

Allahazwj the Exalted is Saying [57:25] Certainly We sent Our Rasools with clear arguments, and sent down with them the Book and the Scale. The Book is the Great Name, and rather it is recognised from what Heazwj is Called in the Books, the Torah and the Evangel and the Criterion (Quran). Therein is the Book of Noahas, and therein is the Book of Salihas and Shuaybas and Ibrahimas . So Allahazwj Mighty and Majestic Informed [87:18] Most surely this is in the earlier Scriptures, [87:19] The scriptures of Ibrahim and Musa. So where is the Scripture of Ibrahimas ? But rather, the Scripture of Ibrahimas is ‘ الَِسْمُ الَْْكْبَرُ ’ the Great Name, and the Scripture of Musaas is ‘ الَِسْمُ الَْْكْبَرُ ’ the Great Name.

So the bequest did not cease to be in a scholar after a scholar until it was handed over to Muhammadsaww . So when Allahazwj Mighty and Majestic Sent Muhammadsaww , the descendants from the ‘preservers’ submitted to himsaww and the Children of Israel belied himsaww , ‘وَ دَعَا إِلَى اللََِّّ عَزَّ وَ جَلَّ وَ جَاهَدَ فِي سَبِيلِه ’ and they (the descendants of the preservers) called to Allahazwj and fought in Hisazwj Way.

Then Allahazwj, Majestic is Hisazwj Mention, Revealed unto himsaww : “Proclaim the merits of yoursaww successorasws !” So hesaww said: ‘Lordazwj! The Arabs are a disloyal people. There has not happened to be a Book among them nor a Prophetas was Sent to them, but they are neither recognising the merits of the Prophet-hoods of the Prophetsas , nor theiras nobilities, nor would they be believing in mesaww if Isaww were to inform them with the merits of the Peopleasws of mysaww Household’. So Allahazwj, Majestic is Hisazwj Mention Said: “And do not grieve upon them and say [43:89] Peace, for they shall soon come to know’.

So hesaww mentioned the merits of hissaww successorasws with a mention, and the hypocrisy occurred in their hearts. So Rasool-Allahsaww knew that and what they were saying, so Allahazwj, Majestic is Hisazwj Mention, Said: “O Muhammadsaww ! [6:33] We know indeed that what they say certainly grieves you, but surely they cannot call you a liar; but the unjust deny the Signs of Allah”. But they were denying without there being any proof/argument for them.

And it was so that Rasool-Allahsaww used to harmonise with them and assist with some of them upon the others, and hesaww did not cease to bring out for them something regarding the merits of hissaww successorasws until this Chapter was Revealed. So hesaww argued against them when hesaww knew of (nearness of) hissaww own death, and gave the news of it to himselfsaww . So Allahazwj, Majestic is Hisazwj Mention Said [94:7] So when you are free, nominate. [94:8] And to your Lord turn (all) your attention. Hesaww is Saying: “When yousaww are free, so nominate yoursaww flag and proclaim yoursaww successorasws , so let them (people) know hisasws merits publicly”.

So hesaww said: ‘The one whose Master Isaww was, so Aliasws is his Master! O Allahazwj! Befriend the one who befriends himasws and be Inimical to the one who is inimical to himasws ’ – three times. Then hesaww said (on the Day of Khyber): ‘Isaww shall be sending a man who loves Allahazwj and Hisazwj Rasoolsaww , and Allahazwj and Hisazwj Rasoolsaww love himasws . Heasws isn’t with fleeing’ thus exposing the cowards from hissaww companions and their cowardice.

And hesaww said: ‘Aliasws is the chief of the Momineen’, and said: ‘Aliasws is the pillar of the Religion’, and said: ‘This is the one who would be striking the people with the sword upon the Truth after mesaww ’, and said: ‘The Truth is with Aliasws wherever heasws so inclines’. Amd said: ‘Isaww leave behind among you all two matters. If you were to take to these two, you will never stray – the Book of Allahazwj Mighty and Majestic and the Peopleasws of mysaww Household, mysaww family. O you people!

Listen, and Isaww have delivered (the Message). You will soon be returning to mesaww at the Fountain, and Isaww will be asking you all about what you had done with the two weighty things, and the two weighty things are the Book of Allahazwj, Mighty is Hisazwj Mention and the Peopleasws of mysaww Household. Therefore, do not precede themasws for you will be destroyed, and not do (try to) teach themasws , for theyasws are more knowledgeable than you are’.

So the proof occurred by the words of the Prophetsaww and by the Book which people recited. So hesaww did not cease to cast the merits of the Peopleasws of hissaww Household with the speech and clarifying to them with the Quran [33:33] But rather, Allah Desires to Keep away the uncleanness from you, O people of the House! And to Purify you with a Purification. And Allahazwj, Mighty is Hisazwj Mention [8:41] And know that whatever war booty you gain, a fifth of it is for Allah and for the Rasool and for the near of kin. Then Heazwj Said [17:26] And give to the near of kin his due.

So it was Aliasws , and it was hisasws right, the successorship which was Made to be for himasws , and the Great Name, and the inherited Knowledge, and traces (Ahadeeth) of the Knowledge of the Prophet-hood, so Heazwj Said [42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives. Then Heazwj Said [81:8] And when the cordiality (Mawaddat) is asked about [81:9] For what sin was it killed. Heazwj is Saying: “Iazwj shall Ask all of you about the cordiality which Iazwj Revealed upon you of its merits, the cordiality for the near-relative (of Rasool-Allahsaww ), for which did you kill themasws ?”

And Heazwj Said [16:43] so ask the People of the Reminder if you do not know. The Book, it is the Reminder (Al-Zikr), and its people are the Progenyasws of Muhammadsaww . Allahazwj Mighty and Majestic Commanded with asking themasws and did not Command with asking the ignoramuses, and Allahazwj Mighty and Majestic Named the Quran as The Reminder (Al-Zikr), so Heazwj Said [16:44] and We Revealed unto you the Reminder that you may clarify to the people what has been Revealed to them, perhaps they would ponder. And Heazwj Said [43:44] And it is a Reminder for you and your people, and you shall soon be questioned.

And the Mighty and Majestic Said [4:59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you. And the Mighty and Majestic Said [4:83] and if they had referred it to the Rasool and to those in authority among them, those among them who can search out the Knowledge of it would have known it. Thus, the referring of the matter is the referring of the people of their affairs to the one with Divine Authority (Ul Al-Amr) from them, those they had been Commanded to obey themasws , and with the referring to themasws .

So when Rasool-Allahsaww returned from the Farewell Hajj, Jibraeelas descended unto himsaww and said [5:67] O Rasool! Deliver what has been Revealed unto you from your Lord; and if you do it not, then you have not delivered His Message, and Allah will Protect you from the people; surely Allah will not Guide the unbelieving people. So hesaww called the people, and they gathered, and hesaww ordered with the clearing (of the ground), so the thorns were removed. Then hesaww said: ‘O you people! Who is your guardian and closer with you all than your own selves?’ So they (people) said, ‘Allahazwj and Hisazwj Rasoolsaww !’ So hesaww said: ‘The one whose Master Isaww am, so Aliasws is his Master. O Allahazwj! Befriend the one who befriends himasws and be Inimical to the one who is inimical to himasws ’ – three times.

So the thorns of hypocrisy occurred in the hearts of the people and they said, ‘Allahazwj, Majestic is Hisazwj Mention has not Revealed this unto Muhammadsaww at all, and hesaww does not intend except to raise the shoulder of hisasws cousinasws ’.

So when heas proceeded to Al Medina, the Helpers came to himsaww and they said, ‘O Rasool-Allahsaww ! Allahazwj, Majestic is Hisazwj Mention has Favoured upon us and has Ennobled us with yousaww and by yoursaww dwelling between our midst. So Allahazwj has Made our friends happy and and our enemies are suppressed, and there come to you delegations, so yousaww do not find what to give them, and the enemies gloat upon yousaww . So we would love it if yousaww were to take a third of our wealth so that when a delegation of Makkah comes over to yousaww , yousaww would find what to give them’.

But Rasool-Allahsaww did not respond upon them with anything, and hesaww was awaiting what would be coming from hissaww Lordazwj. So Jibraeelas descended and said: ‘[42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives’, and hesaww did not accept their wealth.

So the hypocrites said, ‘This has not been Revealed upon Muhammadsaww , and hesaww does not intend except to raise the shoulders of hissaww cousin and load upon us the Peopleasws of hissaww Household. Yesterday hesaww was saying: ‘The one whose Master Isaww am, so Aliasws is his Master’, and today: ‘‘[42:23] Say: I do not ask of you any Recompense for it except for the cordiality for my near relatives’. Then the Verse of Khums was Revealed, so they said, ‘Hesaww intends that we give himsaww our wealth, and our war booties’.

Then Jibraeelas came over to himsaww and heas said: ‘O Muhammadsaww ! (Allahazwj is Saying): “Yousaww have spent yoursaww Prophet-hood and completed yoursaww days, therefore make the Great Name, and the inherited Knowledge, and the traces (Ahadeeth) of the Knowledge of the Prophet-hood to be with Aliasws , for Iazwj do not Leave the earth except there is a scholar for Meazwj in it, by whom Myazwj obedience can be recognised, and by himasws Myazwj Wilayah can be recognised, and heasws can happen to be Myazwj Divine Authority to the ones who would be born from the passing away of a Prophetas to the coming out of another Prophetas ”’.

Heasws said: ‘So hesaww bequeathed to himasws with the Great Name, and the inherited Knowledge, and traces (Ahadeeth) of the Knowledge of the Prophet-hood, and bequeathed to himasws with a thousand words and a thousand topics, with each word and each topic opening a thousand words and a thousand topics’.3

4 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَصَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ يَحْيَى بْنِ مُعَمَّرٍ الْعَطَّارِ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ ادْعُوا لِي خَلِيلِي فَأَرْسَلَتَا إِلَى أَبَوَيْهِمَا فَلَمَّا نَظَرَ إِلَيْهِمَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَعْرَضَ عَنْهُمَا ثُمَّ قَالَ ادْعُوا لِي خَلِيلِي فَأُرْسِلَ إِلَى عَلِيٍّ فَلَمَّا نَظَرَ إِلَيْهِ أَكَبَّ عَلَيْهِ يُحَدِّثُهُ فَلَمَّا خَرَجَ لَقِيَاهُ فَقَالا لَهُ مَا حَدَّثَكَ خَلِيلُكَ فَقَالَ حَدَّثَنِي أَلْفَ بَابٍ يَفْتَحُ كُلُّ بَابٍ أَلْفَ بَابٍ

Ali Bin Ibrahim, from his father and Salih Bin Al Sindy, from Ja’far Bin Bashir, from Yahya Bin Moammar Al Attar, from Bashir Al Dahhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said during hissaww illness in which hesaww passed away: ‘Call mysaww friend for mesaww ’. So they both (Ayesha and Hafsa) sent a message to their fathers (Abu Bakr and Umar). So when Rasool-Allahsaww looked at them, turned away from them. Then hesaww said:

‘Call mysaww friend for mesaww ’. So a message was sent to Aliasws . So when hesaww looked at himasws , hesaww got engrossed (engaged) upon it narrating to himasws .

So when heasws came out, they (Abu Bakr and Umar) met himasws and they both said to himasws , ‘What did yourasws friend narrate to youasws ?’ So heasws said: ‘Hesaww narrated to measws a thousand topics, with each topic opening a thousand topics’.4

5 ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ عَلَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلِيّاً (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَلْفَ حَرْفٍ كُلُّ حَرْفٍ يَفْتَحُ أَلْفَ حَرْفٍ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Abu Bakr Al Hazaramy,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww taught Aliasws a thousand letters, each letter opening a thousand letters’.5

6 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَحِيفَةٌ صَغِيرَةٌ فَقُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّ شَيْ‏ءٍ كَانَ فِي تِلْكَ الصَّحِيفَةِ قَالَ هِيَ الاحْرُفُ الَّتِي يَفْتَحُ كُلُّ حَرْفٍ أَلْفَ حَرْفٍ قَالَ أَبُو بَصِيرٍ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَمَا خَرَجَ مِنْهَا حَرْفَانِ حَتَّى السَّاعَةِ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘In the hilt of the sword of Rasool-Allahsaww was a small parchment’. So I said to Abu Abdullahasws , ‘Which thing was in that Parchment?’ Heasws said: ‘These were the letters, each letter opening a thousand letters’.

Abu Baseer said, ‘Abu Abdullahasws said: ‘So, no two letters from these would come out until the Hour (Day of Judgment)’.6

7 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ هَلْ لِلْمَاءِ الَّذِي يُغَسَّلُ بِهِ الْمَيِّتُ حَدٌّ مَحْدُودٌ قَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ لِعلي (عَلَيْهِ السَّلام) إِذَا مِتُّ فَاسْتَقِ سِتَّ قِرَبٍ مِنْ مَاءِ بِئْرِ غَرْسٍ فَغَسِّلْنِي وَكَفِّنِّي وَحَنِّطْنِي فَإِذَا فَرَغْتَ مِنْ غُسْلِي وَكَفْنِي فَخُذْ بِجَوَامِعِ كَفَنِي وَأَجْلِسْنِي ثُمَّ سَلْنِي عَمَّا شِئْتَ فَوَ الله لا تَسْأَلُنِي عَنْ شَيْ‏ءٍ إِلا أَجَبْتُكَ فِيهِ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Fuzayl Bin Sukrat who said,

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws ! Is there a restrictive limit for the water which the deceased is washed with?’ Hesaww said: ‘Rasool-Allahsaww said to Aliasws : ‘When Isaww pass away, so draw six pitchers of water of a well of Ghars, so wash mesaww , and enshroud mesaww , and embalm mesaww . So when youasws are free from washing mesaww and enshrouding measws , so grab mesaww with the entirety of mysaww shroud and sit mesaww up, then ask mesaww about whatever youasws so desire to, for by Allahazwj, youasws will not ask mesaww about anything except that Isaww would answer youasws with regards to it’.7

8 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ ابْنِ أَبِي سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمَوْتُ دَخَلَ عَلَيْهِ علي (عَلَيْهِ السَّلام) فَأَدْخَلَ رَأْسَهُ ثُمَّ قَالَ يَا عَلِيُّ إِذَا أَنَا مِتُّ فَغَسِّلْنِي وَكَفِّنِّي ثُمَّ أَقْعِدْنِي وَسَلْنِي وَاكْتُبْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Ibn Abu Saeed, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullahasws having said: ‘When the death presented itself to Rasool-Allahsaww , Aliasws came over to himasws , so hesaww entered hissaww head (to be near to hisasws head), then said: ‘O Aliasws ! When Isaww pass away, so wash mesaww and enshroud mesaww , then sit mesaww up and ask mesaww , and write down (the answers)’.8

9 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ شَبَابٍ الصَّيْرَفِيِّ عَنْ يُونُسَ بْنِ رِبَاطٍ قَالَ دَخَلْتُ أَنَا وَكَامِلٌ التَّمَّارُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ كَامِلٌ جُعِلْتُ فِدَاكَ حَدِيثٌ رَوَاهُ فُلانٌ فَقَالَ اذْكُرْهُ فَقَالَ حَدَّثَنِي أَنَّ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَدَّثَ عَلِيّاً (عَلَيْهِ السَّلام) بِأَلْفِ بَابٍ يَوْمَ تُوُفِّيَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كُلُّ بَابٍ يَفْتَحُ أَلْفَ بَابٍ فَذَلِكَ أَلْفُ أَلْفِ بَابٍ فَقَالَ لَقَدْ كَانَ ذَلِكَ قُلْتُ جُعِلْتُ فِدَاكَ فَظَهَرَ ذَلِكَ لِشِيعَتِكُمْ وَمَوَالِيكُمْ فَقَالَ يَا كَامِلُ بَابٌ أَوْ بَابَانِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَا يُرْوَى مِنْ فَضْلِكُمْ مِنْ أَلْفِ أَلْفِ بَابٍ إِلا بَابٌ أَوْ بَابَانِ قَالَ فَقَالَ وَمَا عَسَيْتُمْ أَنْ تَرْوُوا مِنْ فَضْلِنَا مَا تَرْوُونَ مِنْ فَضْلِنَا إِلا أَلْفاً غَيْرَ مَعْطُوفَةٍ

Ali Bin Muhammad, from Sahl Bin Ziyad, fom Muhammad Bin Al Waleed Shaban Al Sayrafi, from Yunus Bin Rabat who said,

‘I and Kamil Al-Tammar went over to Abu Abdullahasws . So Kamil said to himasws , ‘May I be sacrificed for youasws ! There is a Hadeeth which so and so reported’. Heasws said: ‘Mention it’. So he said, ‘It was narrated to me that the Prophetsaww narrated to Aliasws with a thousand topics on the day Rasool-Allahsaww passed away, each topic opening a thousand topics. So that would be a thousand thousand (a million) topics’.

So heasws said: ‘It had been that’. I said, ‘May I be sacrificed for youasws ! So, has that been manifested to yourasws Shias and yourasws friends?’ So heasws said: ‘O Kamil! (Maybe) a topic or two topics’. So I said to himasws , ‘May I be sacrificed for youasws ! So it has not been reported from yourasws merits from a thousand thousand (a million) topics except for a topic or two topics?’

He (the narrator) said, ‘So heasws said: ‘And perhaps your reports from ourasws merits, you have not reported from our merits except for a thousand without being read together’.9

66 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ عليهما‌السلام ‌

Chapter 66 – The Indication and the wordings upon Al-Hassanasws Bin Aliasws

1 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ وَعُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ شَهِدْتُ وَصِيَّةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) حِينَ أَوْصَى إِلَى ابْنِهِ الْحَسَنِ (عَلَيْهِ السَّلام) وَأَشْهَدَ عَلَى وَصِيَّتِهِ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَمُحَمَّداً وَجَمِيعَ وُلْدِهِ وَرُؤَسَاءَ شِيعَتِهِ وَأَهْلَ بَيْتِهِ ثُمَّ دَفَعَ إِلَيْهِ الْكِتَابَ وَالسِّلاحَ وَقَالَ لابْنِهِ الْحَسَنِ (عَلَيْهِ السَّلام) يَا بُنَيَّ أَمَرَنِي رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ أُوصِيَ إِلَيْكَ وَأَنْ أَدْفَعَ إِلَيْكَ كُتُبِي وَسِلاحِي كَمَا أَوْصَى إِلَيَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَدَفَعَ إِلَيَّ كُتُبَهُ وَسِلاحَهُ وَأَمَرَنِي أَنْ آمُرَكَ إِذَا حَضَرَكَ الْمَوْتُ أَنْ تَدْفَعَهَا إِلَى أَخِيكَ الْحُسَيْنِ (عَلَيْهِ السَّلام) ثُمَّ أَقْبَلَ عَلَى ابْنِهِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَقَالَ وَأَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهَا إِلَى ابْنِكَ هَذَا ثُمَّ أَخَذَ بِيَدِ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) ثُمَّ قَالَ لِعَلِيِّ بْنِ الْحُسَيْنِ وَأَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهَا إِلَى ابْنِكَ مُحَمَّدِ بْنِ عَلِيٍّ وَأَقْرِئْهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنِّي السَّلامَ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani and Umar Bin Azina, from Aban, from Suleym Bin Qays who said,

‘I witnessed the bequest of Amir Al-Momineenasws when heasws bequeathed to hisasws sonasws Al-Hassanasws , and there bore witness upon hisasws bequest, Al-Husaynasws , and Muhammad, and the entirety of his children, and the chiefs of hisasws Shias and hisasws family members.

Then heasws handed over the Book and the weapons and said to hisasws sonasws Al-Hassanasws : ‘O myasws son! Rasool-Allahsaww instructed measws that Iasws bequeath to youasws , and that Iasws hand over to youasws myasws Books and myasws weapons just as Rasool-Allahsaww had bequeathed to measws and handed over to measws hissaww Book and hissaww weapons, and instructed measws that Iasws instruct youasws that when death presents itself, youasws should hand over these to yourasws brotherasws Al-Husaynasws ’.

Then heasws turned towards hisasws sonasws Al-Husaynasws and heasws said: ‘And Rasool-Allahsaww instructed measws that youasws should hand these over to this sonasws of yoursasws ’, and heasws grabbed the hand of Aliasws Bin Al-Husaynasws . Then heasws said to Aliasws Bin Al-Husaynasws : ‘And Rasool-Allahsaww instructed that youasws should hand these over to yourasws sonasws Muhammadasws Bin Aliasws , and convey to himasws the greetings, from Rasool-Allahsaww and myselfasws ’.10

2 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا حَضَرَهُ الَّذِي حَضَرَهُ قَالَ لابْنِهِ الْحَسَنِ ادْنُ مِنِّي حَتَّى أُسِرَّ إِلَيْكَ مَا أَسَرَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَيَّ وَأَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِي عَلَيْهِ فَفَعَلَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Samad Bin Bashir, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws , when there presented to himasws that which presented (death), said to hisasws sonasws Al-Hassanasws : ‘Approach measws until Iasws divulge a secret to youasws what Rasool-Allahsaww had divulged to measws , and entrust youasws upon what hesaww entrusted mesaww upon’. So heasws did’.11

3 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ حَدَّثَنِي الاجْلَحُ وَسَلَمَةُ بْنُ كُهَيْلٍ وَدَاوُدُ بْنُ أَبِي يَزِيدَ وَزَيْدٌ الْيَمَامِيُّ قَالُوا حَدَّثَنَا شَهْرُ بْنُ حَوْشَبٍ أَنَّ عَلِيّاً (عَلَيْهِ السَّلام) حِينَ سَارَ إِلَى الْكُوفَةِ اسْتَوْدَعَ أُمَّ سَلَمَةَ كُتُبَهُ وَالْوَصِيَّةَ فَلَمَّا رَجَعَ الْحَسَنُ (عَلَيْهِ السَّلام) دَفَعَتْهَا إِلَيْهِ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazamy who said, ‘It was narrated to me by Al Ajlah, and Salma Bin Kuhayl, and Dawood Bin Abu Yazeed Al Yamami who (all) said:

‘Shahr Bin Howshab narrated to us that Aliasws , when heasws went to Al-Kufa, deposited with Umm Salmaas hisasws Books and the bequest. So when Al-Hassanasws returned (to Al-Medina), sheas handed over these to himasws ’.12

4 ـ وَفِي نُسْخَةِ الصَّفْوَانِيِّ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ عَلِيّاً صَلَوَاتُ الله عَلَيْهِ حِينَ سَارَ إِلَى الْكُوفَةِ اسْتَوْدَعَ أُمَّ سَلَمَةَ كُتُبَهُ وَالْوَصِيَّةَ فَلَمَّا رَجَعَ الْحَسَنُ دَفَعَتْهَا إِلَيْهِ

And in a copy of Al Safwany – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf, from Abu Bakr,

(It has been narrated) from Abu Abdullahasws that Aliasws , when heasws went to Al-Kufa, deposited with Umm Salmaas, hisasws Books and the bequest. So when Al-Hassanasws returned (to Al-Medina), sheas handed these over to himasws ’.13

5 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ أَوْصَى أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِلَى الْحَسَنِ وَأَشْهَدَ عَلَى وَصِيَّتِهِ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَمُحَمَّداً وَجَمِيعَ وُلْدِهِ وَرُؤَسَاءَ شِيعَتِهِ وَأَهْلَ بَيْتِهِ ثُمَّ دَفَعَ إِلَيْهِ الْكِتَابَ وَالسِّلاحَ ثُمَّ قَالَ لابْنِهِ الْحَسَنِ يَا بُنَيَّ أَمَرَنِي رَسُولُ الله أَنْ أُوصِيَ إِلَيْكَ وَأَنْ أَدْفَعَ إِلَيْكَ كُتُبِي وَسِلاحِي كَمَا أَوْصَى إِلَيَّ رَسُولُ الله وَدَفَعَ إِلَيَّ كُتُبَهُ وَسِلاحَهُ وَأَمَرَنِي أَنْ آمُرَكَ إِذَا حَضَرَكَ الْمَوْتُ أَنْ تَدْفَعَهُ إِلَى أَخِيكَ الْحُسَيْنِ ثُمَّ أَقْبَلَ عَلَى ابْنِهِ الْحُسَيْنِ وَقَالَ أَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهُ إِلَى ابْنِكَ هَذَا ثُمَّ أَخَذَ بِيَدِ ابْنِ ابْنِهِ عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ قَالَ لِعَلِيِّ بْنِ الْحُسَيْنِ يَا بُنَيَّ وَأَمَرَكَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ تَدْفَعَهُ إِلَى ابْنِكَ مُحَمَّدِ بْنِ عَلِيٍّ وَأَقْرِئْهُ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنِّي السَّلامَ ثُمَّ أَقْبَلَ عَلَى ابْنِهِ الْحَسَنِ فَقَالَ يَا بُنَيَّ أَنْتَ وَلِيُّ الامْرِ وَوَلِيُّ الدَّمِ فَإِنْ عَفَوْتَ فَلَكَ وَإِنْ قَتَلْتَ فَضَرْبَةٌ مَكَانَ ضَرْبَةٍ وَلا تَأْثَمْ

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Amir Al-Momineenasws bequeathed to Al-Hassanasws , and there bore witness upon hisasws bequest, Al-Husaynasws , and Muhammad, and the entirety of hisasws children, and the chiefs of hisasws Shias, and hisasws family members.

Then heasws handed over to himasws the Book and the weapons, then said to hisasws sonasws Al-Hassanasws : ‘O myasws sonasws ! Rasool-Allahsaww instructed measws that Iasws should instruct youasws when the death presents itself, that youasws should hand it over to yourasws brotherasws Al-Husaynasws ’.

Then heasws turned towards hisasws sonasws Al-Husaynasws and said: ‘Rasool-Allahsaww instructed youasws that youasws should hand it over to this sonasws of yoursasws Aliasws Bin Al-Husaynasws ’.

Then heasws said to Aliasws Bin Al-Husaynasws : ‘O myasws sonasws ! And Rasool-Allahsaww instructed youasws that youasws should hand it over to yourasws sonasws Muhammadasws Bin Aliasws , and convey from Rasool-Allahsaww and from measws , the greetings’.

Then heasws turned towards hisasws son Al-Hassanasws , so heasws said: ‘O myasws sonasws ! Youasws are the Master of the Command (Wali Al-Amr) and Guardian of the blood (avenging measws ). So if youasws were to forgive, so it is for youasws , and if youasws were to kill (Ibn Al-Muljim), so a strike in place of a strike, and youasws would not be overdoing’.14

6 ـ الْحُسَيْنُ بْنُ الْحَسَنِ الْحَسَنِيُّ رَفَعَهُ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الاحْمَرِيِّ رَفَعَهُ قَالَ لَمَّا ضُرِبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) حَفَّ بِهِ الْعُوَّادُ وَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِ فَقَالَ اثْنُوا لِي وِسَادَةً ثُمَّ قَالَ الْحَمْدُ لله حَقَّ قَدْرِهِ مُتَّبِعِينَ أَمْرَهُ وَأَحْمَدُهُ كَمَا أَحَبَّ وَلا إِلَهَ إِلا الله الْوَاحِدُ الاحَدُ الصَّمَدُ كَمَا انْتَسَبَ أَيُّهَا النَّاسُ كُلُّ امْرِئٍ لاقٍ فِي فِرَارِهِ مَا مِنْهُ يَفِرُّ وَالاجَلُ مَسَاقُ النَّفْسِ إِلَيْهِ وَالْهَرَبَ مِنْهُ مُوَافَاتُهُ كَمْ أَطْرَدْتُ الايَّامَ أَبْحَثُهَا عَنْ مَكْنُونِ هَذَا الامْرِ فَأَبَى الله عَزَّ ذِكْرُهُ إِلا إِخْفَاءَهُ هَيْهَاتَ عِلْمٌ مَكْنُونٌ أَمَّا وَصِيَّتِي فَأَنْ لا تُشْرِكُوا بِالله جَلَّ ثَنَاؤُهُ شَيْئاً وَمُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلا تُضَيِّعُوا سُنَّتَهُ أَقِيمُوا هَذَيْنِ الْعَمُودَيْنِ وَأَوْقِدُوا هَذَيْنِ الْمِصْبَاحَيْنِ وَخَلاكُمْ ذَمٌّ مَا لَمْ تَشْرُدُوا حُمِّلَ كُلُّ امْرِئٍ مَجْهُودَهُ وَخُفِّفَ عَنِ الْجَهَلَةِ رَبٌّ رَحِيمٌ وَإِمَامٌ عَلِيمٌ وَدِينٌ قَوِيمٌ أَنَا بِالامْسِ صَاحِبُكُمْ وَأَنَا الْيَوْمَ عِبْرَةٌ لَكُمْ وَغَداً مُفَارِقُكُمْ إِنْ تَثْبُتِ الْوَطْأَةُ فِي هَذِهِ الْمَزَلَّةِ فَذَاكَ الْمُرَادُ وَإِنْ تَدْحَضِ الْقَدَمُ فَإِنَّا كُنَّا فِي أَفْيَاءِ أَغْصَانٍ وَذَرَى رِيَاحٍ وَتَحْتَ ظِلِّ غَمَامَةٍ اضْمَحَلَّ فِي الْجَوِّ مُتَلَفِّقُهَا وَعَفَا فِي الارْضِ مَحَطُّهَا وَإِنَّمَا كُنْتُ جَاراً جَاوَرَكُمْ بَدَنِي أَيَّاماً وَسَتُعْقَبُونَ مِنِّي جُثَّةً خَلاءً سَاكِنَةً بَعْدَ حَرَكَةٍ وَكَاظِمَةً بَعْدَ نُطْقٍ لِيَعِظَكُمْ هُدُوِّي وَخُفُوتُ إِطْرَاقِي وَسُكُونُ أَطْرَافِي فَإِنَّهُ أَوْعَظُ لَكُمْ مِنَ النَّاطِقِ الْبَلِيغِ وَدَّعْتُكُمْ وَدَاعَ مُرْصِدٍ لِلتَّلاقِي غَداً تَرَوْنَ أَيَّامِي وَيَكْشِفُ الله عَزَّ وَجَلَّ عَنْ سَرَائِرِي وَتَعْرِفُونِّي بَعْدَ خُلُوِّ مَكَانِي وَقِيَامِ غَيْرِي مَقَامِي إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي وَإِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي وَإِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ وَلَكُمْ حَسَنَةٌ فَاعْفُوا وَاصْفَحُوا أَ لا تُحِبُّونَ أَنْ يَغْفِرَ الله لَكُمْ فَيَا لَهَا حَسْرَةً عَلَى كُلِّ ذِي غَفْلَةٍ أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجَّةً أَوْ تُؤَدِّيَهُ أَيَّامُهُ إِلَى شِقْوَةٍ جَعَلَنَا الله وَإِيَّاكُمْ مِمَّنْ لا يَقْصُرُ بِهِ عَنْ طَاعَةِ الله رَغْبَةٌ أَوْ تَحُلُّ بِهِ بَعْدَ الْمَوْتِ نَقِمَةٌ فَإِنَّمَا نَحْنُ لَهُ وَبِهِ ثُمَّ أَقْبَلَ عَلَى الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ يَا بُنَيَّ ضَرْبَةً مَكَانَ ضَرْبَةٍ وَلا تَأْثَمْ

Al Husayn Bin Al Hassan, raising it, and Muhammad Bin Al Hassan, from Ibrahim Bin Is’haq Al Ahmary, raising it, said,

‘When Amir Al-Momineenasws was struck, the visitors encircled himasws and it was said to himasws , ‘O Amir Al-Momineenasws ! Bequeath!’ So heasws said: ‘Double the pillow for measws ’. Then heasws said: ‘The Praise is for Allahazwj as Heazwj is rightful of. Iasws was obedient to Hisazwj Commands, and Iasws Praise Himazwj just as Heazwj Loves, and there is no god except for Allahazwj, the One, the First, the Samad, just as Heazwj has Lineaged Himselfazwj.

O you people! Every person would meet during his fleeing, what he is fleeing from (i.e., death). The death is an usher of the soul towards it, and the escaping from it is to (actually) find it. How many days have come and gone in researching about the hidden of this matter, but Allahazwj, Mighty is Hisazwj Mention, Refused except to Keep it hidden. Far be it, for the hidden to be known!

As for myasws bequest, so it is that you shall not associate anything with Allahazwj, Majestic is Hisazwj Laudation. And Muhammadsaww , so you must not waste hissaww Sunnah. Establish these two pillars and inflame these two lanterns, and you will be free of blame for as long as you are not displaced. Every person would bear his effort, and it is lightened from the ignorant ones. The Lordazwj is Merciful, and the Imamasws is the most knowledgeable, and the Religion is straight.

Yesterday Iasws was your companion, and today Iasws am a lesson for you all, and tomorrow Iasws shall part from you. If the treading is steadfast during these stumbles, so that is the objective, and if the feet waver, so we are living in the shade of the branches and shelter of the winds, and beneath the shade of the clouds dissipating in the atmosphere and the disappearing resources in the central ground.

And rather, Iasws was a neighbour. Myasws body was your neighbour for (some) days, and as a consequence from measws it would be an empty body, motionless after its movement, and silent after speaking. Let it be an admonishment, myasws silence, and the dimming of myasws eyes, and the stillness of myasws limbs. So it is more of a preacher for you all than the eloquent speaker. And myasws bidding farewell to you all is a farewell of one expecting the reunion. Tomorrow you shall be seeing (the reality of) myasws days, and Allahazwj Mighty and Majestic will Uncover myasws secrets from measws , and you will be recognising measws after the emptiness of myasws place, and the standing of someone else in myasws place.

If Iasws were to remain (alive), Iasws would be the Guardian of myasws own blood, and if Iasws perish, so the perishing is myasws destiny, and if Iasws were to forgive, so the forgiving, for measws it is a nearness (to Allahazwj, and for you it is a good deed, therefore be forgiving and overlooking. Would you not like it Allahazwj should be Forigivng you all? What a regret it would be upon every neglectful one! His own life-time would become an argument against him, or his days would lead him to misery.

May Allahazwj Make usasws and you all from the ones who are not deficient with it from obeying Allahazwj out of desire or being terrified of the Punishment after the death. So rather, we are for Himazwj and with Himazwj’.

Then heasws turned towards Al-Hassanasws , and heasws said: ‘O myasws sonasws ! A strike in place of a strike, and youasws will not be overdoing it’.15

7 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعَقِيلِيِّ يَرْفَعُهُ قَالَ قَالَ لَمَّا ضَرَبَ ابْنُ مُلْجَمٍ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ لِلْحَسَنِ يَا بُنَيَّ إِذَا أَنَا مِتُّ فَاقْتُلِ ابْنَ مُلْجَمٍ وَاحْفِرْ لَهُ فِي الْكُنَاسَةِ وَوَصَفَ الْعَقِيلِيُّ الْمَوْضِعَ عَلَى بَابِ طَاقِ الْمَحَامِلِ مَوْضِعُ الشُّوَّاءِ وَالرُّؤَّاسِ ثُمَّ ارْمِ بِهِ فِيهِ فَإِنَّهُ وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ

Muhammad Bin Yahya, from Ali Bin Al Hassan, from Ali Bin Ibrahim Al Aqeyli, raising it, said,

‘When Ibn Muljimla struck Amir Al-Momineenasws , heasws said to Al-Hassanasws : ‘O myasws sonasws ! When Iasws pass away, so kill Ibn Muljimla and dig a grave for himla among the sweepings (rubbish dump)’, and Aqeyli (the narrator) described the place as being at the gate of Taaq Al-Mahamil, a place of barbequing the heads (of animals), ‘then throw himla into it, for it is a valley from the valleys of Hell’.16

67 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ عليهما‌السلام ‌

Chapter 67 – The Indication and the wordings upon Al-Husaynasws Bin Aliasws

1 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ الْكُلَيْنِيُّ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَمَّا حَضَرَ الْحَسَنَ بن علي (عَلَيْهما السَّلام) الْوَفَاةُ قَالَ لِلْحُسَيْنِ (عَلَيْهِ السَّلام) يَا أَخِي إِنِّي أُوصِيكَ بِوَصِيَّةٍ فَاحْفَظْهَا إِذَا أَنَا مِتُّ فَهَيِّئْنِي ثُمَّ وَجِّهْنِي إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاحْدِثَ بِهِ عَهْداً ثُمَّ اصْرِفْنِي إِلَى أُمِّي (عليها السلام) ثُمَّ رُدَّنِي فَادْفِنِّي بِالْبَقِيعِ وَاعْلَمْ أَنَّهُ سَيُصِيبُنِي مِنْ عَائِشَةَ مَا يَعْلَمُ الله وَالنَّاسُ صَنِيعُهَا وَعَدَاوَتُهَا لله وَلِرَسُولِهِ وَعَدَاوَتُهَا لَنَا أَهْلَ الْبَيْتِ فَلَمَّا قُبِضَ الْحَسَنُ (عَلَيْهِ السَّلام) وَوُضِعَ عَلَى السَّرِيرِ ثُمَّ انْطَلَقُوا بِهِ إِلَى مُصَلَّى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي كَانَ يُصَلِّي فِيهِ عَلَى الْجَنَائِزِ فَصَلَّى عَلَيْهِ الْحُسَيْنُ (عَلَيْهِ السَّلام) وَحُمِلَ وَأُدْخِلَ إِلَى الْمَسْجِدِ فَلَمَّا أُوقِفَ عَلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ذَهَبَ ذُو الْعُوَيْنَيْنِ إِلَى عَائِشَةَ فَقَالَ لَهَا إِنَّهُمْ قَدْ أَقْبَلُوا بِالْحَسَنِ لِيَدْفِنُوا مَعَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَخَرَجَتْ مُبَادِرَةً عَلَى بَغْلٍ بِسَرْجٍ فَكَانَتْ أَوَّلَ امْرَأَةٍ رَكِبَتْ فِي الاسْلامِ سَرْجاً فَقَالَتْ نَحُّوا ابْنَكُمْ عَنْ بَيْتِي فَإِنَّهُ لا يُدْفَنُ فِي بَيْتِي وَيُهْتَكُ عَلَى رَسُولِ الله حِجَابُهُ فَقَالَ لَهَا الْحُسَيْنُ (عَلَيْهِ السَّلام) قَدِيماً هَتَكْتِ أَنْتِ وَأَبُوكِ حِجَابَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَدْخَلْتِ عَلَيْهِ بَيْتَهُ مَنْ لا يُحِبُّ قُرْبَهُ وَإِنَّ الله سَائِلُكِ عَنْ ذَلِكِ يَا عَائِشَةُ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih who said, ‘Al Kulayni and a number of our companions, from Ibn Ziyad, from Muhammad Bin Suleyman Al Dalaymi, from Haroun Bin Al Jahm, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘When the death presented itself to Al-Hassan Bin Aliasws , heasws said to Al-Husaynasws : ‘O myasws brotherasws ! Iasws am bequeathing to youasws with a bequest, therefore preserve. When Iasws pass away, so prepare measws , then divert measws towards Rasool-Allahsaww so Iasws renew myasws Covenant with himsaww . Then divert measws towards myasws motherasws , then return measws and bury me at Al-Baqi’e (Cemetery), and know that there would be difficulties for measws from Ayesha what Allahazwj and the people know of her enmity to Allahazwj and Hisazwj Rasoolsaww , and her enmity towards usasws , the Peopleasws of the Household’.

So when Al-Hassanasws passed away and was placed upon the bed, then they went with himasws to the Praying place of Rasool-Allahsaww where hesaww used to Pray Salat in, so Al-Husaynasws prayed Salat over himasws , and heasws was carried and entered into the Masjid. So when heasws was brought to the grave of Rasool-Allahsaww , the two-eyed one (spy) went to Ayesha and he said to her, ‘They have come with Al-Hassanasws in order to bury himasws along with the Prophetsaww ’.

So she came out in a rush upon a mule with a saddle. Thus, she was the first woman to have ridden a saddle in Al-Islam. So she said, ‘Move your son away from my house, for he will not be buried in my house and be a violation upon Rasool-Allahsaww of hissaww privacy!’ So Al-Husaynasws said to her: ‘From a long time you and your father have violated the privacy of Rasool-Allahsaww , and you entered upon himsaww in hissaww house the ones hesaww did not like, and Allahazwj will Ask you about that, O Ayesha!’.17

2 ـ مُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَتِ الْحَسَنَ بن علي (عَلَيْهما السَّلام) الْوَفَاةُ قَالَ يَا قَنْبَرُ انْظُرْ هَلْ تَرَى مِنْ وَرَاءِ بَابِكَ مُؤْمِناً مِنْ غَيْرِ آلِ مُحَمَّدٍ (عَلَيْهم السَّلام) فَقَالَ الله تَعَالَى وَرَسُولُهُ وَابْنُ رَسُولِهِ أَعْلَمُ بِهِ مِنِّي قَالَ ادْعُ لِي مُحَمَّدَ بْنَ عَلِيٍّ فَأَتَيْتُهُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ هَلْ حَدَثَ إِلا خَيْرٌ قُلْتُ أَجِبْ أَبَا مُحَمَّدٍ فَعَجَّلَ عَلَى شِسْعِ نَعْلِهِ فَلَمْ يُسَوِّهِ وَخَرَجَ مَعِي يَعْدُو فَلَمَّا قَامَ بَيْنَ يَدَيْهِ سَلَّمَ فَقَالَ لَهُ الْحَسَنُ بن علي (عَلَيْهما السَّلام) اجْلِسْ فَإِنَّهُ لَيْسَ مِثْلُكَ يَغِيبُ عَنْ سَمَاعِ كَلامٍ يَحْيَا بِهِ الامْوَاتُ وَيَمُوتُ بِهِ الاحْيَاءُ كُونُوا أَوْعِيَةَ الْعِلْمِ وَمَصَابِيحَ الْهُدَى فَإِنَّ ضَوْءَ النَّهَارِ بَعْضُهُ أَضْوَأُ مِنْ بَعْضٍ أَ مَا عَلِمْتَ أَنَّ الله جَعَلَ وُلْدَ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَئِمَّةً وَفَضَّلَ بَعْضَهُمْ عَلَى بَعْضٍ وَآتَى دَاوُدَ (عَلَيْهِ السَّلام) زَبُوراً وَقَدْ عَلِمْتَ بِمَا اسْتَأْثَرَ بِهِ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا مُحَمَّدَ بْنَ عَلِيٍّ إِنِّي أَخَافُ عَلَيْكَ الْحَسَدَ وَإِنَّمَا وَصَفَ الله بِهِ الْكَافِرِينَ فَقَالَ الله عَزَّ وَجَلَّ كُفَّاراً حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْحَقُّ وَلَمْ يَجْعَلِ الله عَزَّ وَجَلَّ لِلشَّيْطَانِ عَلَيْكَ سُلْطَاناً يَا مُحَمَّدَ بْنَ عَلِيٍّ أَ لا أُخْبِرُكَ بِمَا سَمِعْتُ مِنْ أَبِيكَ فِيكَ قَالَ بَلَى قَالَ سَمِعْتُ أَبَاكَ (عَلَيْهِ السَّلام) يَقُولُ يَوْمَ الْبَصْرَةِ مَنْ أَحَبَّ أَنْ يَبَرَّنِي فِي الدُّنْيَا وَالاخِرَةِ فَلْيَبَرَّ مُحَمَّداً وَلَدِي يَا مُحَمَّدَ بْنَ عَلِيٍّ لَوْ شِئْتُ أَنْ أُخْبِرَكَ وَأَنْتَ نُطْفَةٌ فِي ظَهْرِ أَبِيكَ لاخْبَرْتُكَ يَا مُحَمَّدَ بْنَ عَلِيٍّ أَ مَا عَلِمْتَ أَنَّ الْحُسَيْنَ بن علي (عَلَيْهما السَّلام) بَعْدَ وَفَاةِ نَفْسِي وَمُفَارَقَةِ رُوحِي جِسْمِي إِمَامٌ مِنْ بَعْدِي وَعِنْدَ الله جَلَّ اسْمُهُ فِي الْكِتَابِ وِرَاثَةً مِنَ النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَضَافَهَا الله عَزَّ وَجَلَّ لَهُ فِي وِرَاثَةِ أَبِيهِ وَأُمِّهِ فَعَلِمَ الله أَنَّكُمْ خِيَرَةُ خَلْقِهِ فَاصْطَفَى مِنْكُمْ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَاخْتَارَ مُحَمَّدٌ عَلِيّاً (عَلَيْهِ السَّلام) وَاخْتَارَنِي علي (عَلَيْهِ السَّلام) بِالامَامَةِ وَاخْتَرْتُ أَنَا الْحُسَيْنَ (عَلَيْهِ السَّلام) فَقَالَ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ أَنْتَ إِمَامٌ وَأَنْتَ وَسِيلَتِي إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالله لَوَدِدْتُ أَنَّ نَفْسِي ذَهَبَتْ قَبْلَ أَنْ أَسْمَعَ مِنْكَ هَذَا الْكَلامَ أَلا وَإِنَّ فِي رَأْسِي كَلاماً لا تَنْزِفُهُ الدِّلاءُ وَلا تُغَيِّرُهُ نَغْمَةُ الرِّيَاحِ كَالْكِتَابِ الْمُعْجَمِ فِي الرَّقِّ الْمُنَمْنَمِ أَهُمُّ بِإِبْدَائِهِ فَأَجِدُنِي سُبِقْتُ إِلَيْهِ سَبَقَ الْكِتَابُ الْمُنْزَلُ أَوْ مَا جَاءَتْ بِهِ الرُّسُلُ وَإِنَّهُ لَكَلامٌ يَكِلُّ بِهِ لِسَانُ النَّاطِقِ وَيَدُ الْكَاتِبِ حَتَّى لا يَجِدَ قَلَماً وَيُؤْتَوْا بِالْقِرْطَاسِ حُمَماً فَلا يَبْلُغُ إِلَى فَضْلِكَ وَكَذَلِكَ يَجْزِي الله الْمُحْسِنِينَ وَلا قُوَّةَ إِلا بِالله الْحُسَيْنُ أَعْلَمُنَا عِلْماً وَأَثْقَلُنَا حِلْماً وَأَقْرَبُنَا مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَحِماً كَانَ فَقِيهاً قَبْلَ أَنْ يُخْلَقَ وَقَرَأَ الْوَحْيَ قَبْلَ أَنْ يَنْطِقَ وَلَوْ عَلِمَ الله فِي أَحَدٍ خَيْراً مَا اصْطَفَى مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا اخْتَارَ الله مُحَمَّداً وَاخْتَارَ مُحَمَّدٌ عَلِيّاً وَاخْتَارَكَ عَلِيٌّ إِمَاماً وَاخْتَرْتَ الْحُسَيْنَ سَلَّمْنَا وَرَضِينَا مَنْ هُوَ بِغَيْرِهِ يَرْضَى وَمَنْ غَيْرُهُ كُنَّا نَسْلَمُ بِهِ مِنْ مُشْكِلاتِ أَمْرِنَا

Muhammad Bin Al Hassan and Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Suleyman Al Dalaymi, from some of our companions, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘When the death presented itself to Al-Hassanasws Bin Aliasws , heasws said: ‘O Qanbar! Look around. Can you see from behind your door a Momin from other than the Progenyasws of Muhammadsaww ?’ So he said, ‘Allahazwj the Exalted, and Hisazwj Rasoolsaww are more knowing with it than I am’. Heasws said: ‘Muhammad son of Aliasws for me’.

So I (Qanbar) went over to him. So when I entered upon him, he said, ‘Has anything happened except good?’ I said, ‘Respond to (the call of) Abu Muhammadasws (Al-Hassanasws !’ So he hastened upon wearing his shoes, and he did not even bother to even them, and went out with me running. So when he stood in front of himasws , he greeted. So Al-Hassanasws Bin Aliasws said to him: ‘Be seated, for it isn’t for the likes of you to be absent from hearing a speech the dead can be revived with and the living can be caused to die with. Become a retaining listener of the Knowledge and lanterns of Guidance, for the illumination of the day, part of it is more illuminating than (its other) part.

Do you not know that Allahazwj Made the children of Ibrahimas to be Imams and Merited some of them over the others, and Gave the Psalms to Dawoodas? And you know what Heazwj Preferred Muhammadsaww with. O Muhammad son of Aliasws ! Iasws fear upon you of the envy, and rather Allahazwj has Described the Infidels with it, so Allahazwj Mighty and Majestic Said [2:109] unbelievers after your faith, out of envy from themselves, (even) after the truth has become Manifest to them, and Allahazwj Mighty and Majestic will not Make for the Satanla an authority upon you.

O Muhammad son of Aliasws ! Shall Iasws inform you with what Iasws heard from your fatherasws with regards to you?’ He said, ‘Yes’. Heasws said: ‘Iasws heard your fatherasws saying on the day of Basra (Battle of the Camel): ‘The one who loved to be good to measws in the world and the Hereafter, so let him be good to Muhammad, myasws son’.

O Muhammad son of Aliasws ! If you so desire, Iasws can inform you (about yourself) while you were (a seed) in the forehead of your father!

O Muhammad son of Aliasws ! Do you not know that Al-Husaynasws Bin Aliasws , after myasws passing away and the departure of myasws soul from myasws body, would be the Imamasws from after measws , and in the Presence of Allahazwj, Majestic is Hisazwj Name in the Book, as an inheritance from the Prophetsaww ? Allahazwj Mighty and Majestic Chose it to be for himasws in the inheritance of hisasws fatherasws and hisasws motherasws . So Allahazwj Knew that heasws is the best of Hisazwj creatures, there Heazwj Chose Muhammadsaww from you all, and Muhammadsaww chose Aliasws , and Aliasws chose measws with the Imamate, and Iasws hereby choose Al-Husaynasws ’.

So Muhammad son of Aliasws said to himasws , ‘Youasws are an Imamasws , and youasws are my Means to Muhammadsaww . By Allahazwj! I would have loved myself to have gone (died) before I heard this speech from youasws . Indeed, and in my head there are (so many) words that neither can the buckets drain them nor can the songs of winds change them. These are like the book, the lexicon, in the decorated pages. I am thinking of initiating it, so I find that I have been preceded to it by the preceding Revealed Books or what the Rasoolsas came with. And it is a speech which exhausts the tongues from speaking with it and the hands to write these. I cannot find pens and these would turn the papers to ashes. Thus, one cannot reach to yourasws merits, and that is how Allahazwj Recompenses the good doers, and there is no Strength except with Allahazwj.

Al-Husaynasws is our most knowledgeable oneasws , and our heaviest oneasws in forbearance, and our closest oneasws from Rasool-Allahsaww in mercy. Heasws was an understanding one before heasws was Created, and read the Revelation before heasws spoke, and had Allahazwj Known goodness in anyone (else) Heazwj would not have Chosen Muhammadsaww . So when Allahazwj Chose Muhammadsaww , and Muhammadsaww chose Aliasws as an Imamasws , and youasws chose Al-Husaynasws . We submit and we are pleased. Who is he who would be please with other than himasws ? And who, apart from himasws , can we be safe with from the difficulties of our affairs?’18

3 ـ وَبِهَذَا الاسْنَادِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَمَّا احْتُضِرَ الْحَسَنُ بن علي (عَلَيْهما السَّلام) قَالَ لِلْحُسَيْنِ يَا أَخِي إِنِّي أُوصِيكَ بِوَصِيَّةٍ فَاحْفَظْهَا فَإِذَا أَنَا مِتُّ فَهَيِّئْنِي ثُمَّ وَجِّهْنِي إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاحْدِثَ بِهِ عَهْداً ثُمَّ اصْرِفْنِي إِلَى أُمِّي فَاطِمَةَ (عليها السلام) ثُمَّ رُدَّنِي فَادْفِنِّي بِالْبَقِيعِ وَاعْلَمْ أَنَّهُ سَيُصِيبُنِي مِنَ الْحُمَيْرَاءِ مَا يَعْلَمُ النَّاسُ مِنْ صَنِيعِهَا وَعَدَاوَتِهَا لله وَلِرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعَدَاوَتِهَا لَنَا أَهْلَ الْبَيْتِ فَلَمَّا قُبِضَ الْحَسَنُ (عَلَيْهِ السَّلام) وَوُضِعَ عَلَى سَرِيرِهِ فَانْطَلَقُوا بِهِ إِلَى مُصَلَّى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الَّذِي كَانَ يُصَلِّي فِيهِ عَلَى الْجَنَائِزِ فَصَلَّى عَلَى الْحَسَنِ (عَلَيْهِ السَّلام) فَلَمَّا أَنْ صَلَّى عَلَيْهِ حُمِلَ فَأُدْخِلَ الْمَسْجِدَ فَلَمَّا أُوقِفَ عَلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بَلَغَ عَائِشَةَ الْخَبَرُ وَقِيلَ لَهَا إِنَّهُمْ قَدْ أَقْبَلُوا بِالْحَسَنِ بْنِ عَلِيٍّ لِيُدْفَنَ مَعَ رَسُولِ الله فَخَرَجَتْ مُبَادِرَةً عَلَى بَغْلٍ بِسَرْجٍ فَكَانَتْ أَوَّلَ امْرَأَةٍ رَكِبَتْ فِي الاسْلامِ سَرْجاً فَوَقَفَتْ وَقَالَتْ نَحُّوا ابْنَكُمْ عَنْ بَيْتِي فَإِنَّهُ لا يُدْفَنُ فِيهِ شَيْ‏ءٌ وَلا يُهْتَكُ عَلَى رَسُولِ الله حِجَابُهُ فَقَالَ لَهَا الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ الله عَلَيْهِمَا قَدِيماً هَتَكْتِ أَنْتِ وَأَبُوكِ حِجَابَ رَسُولِ الله وَأَدْخَلْتِ بَيْتَهُ مَنْ لا يُحِبُّ رَسُولُ الله قُرْبَهُ وَإِنَّ الله سَائِلُكِ عَنْ ذَلِكِ يَا عَائِشَةُ إِنَّ أَخِي أَمَرَنِي أَنْ أُقَرِّبَهُ مِنْ أَبِيهِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِيُحْدِثَ بِهِ عَهْداً وَاعْلَمِي أَنَّ أَخِي أَعْلَمُ النَّاسِ بِالله وَرَسُولِهِ وَأَعْلَمُ بِتَأْوِيلِ كِتَابِهِ مِنْ أَنْ يَهْتِكَ عَلَى رَسُولِ الله سِتْرَهُ لانَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلا أَنْ يُؤْذَنَ لَكُمْ وَقَدْ أَدْخَلْتِ أَنْتِ بَيْتَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الرِّجَالَ بِغَيْرِ إِذْنِهِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَعَمْرِي لَقَدْ ضَرَبْتِ أَنْتِ لابِيكِ وَفَارُوقِهِ عِنْدَ أُذُنِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمَعَاوِلَ وَقَالَ الله عَزَّ وَجَلَّ إِنَّ الَّذِينَ يَغُضُّونَ أَصْواتَهُمْ عِنْدَ رَسُولِ الله أُولئِكَ الَّذِينَ امْتَحَنَ الله قُلُوبَهُمْ لِلتَّقْوى‏ وَلَعَمْرِي لَقَدْ أَدْخَلَ أَبُوكِ وَفَارُوقُهُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِقُرْبِهِمَا مِنْهُ الاذَى وَمَا رَعَيَا مِنْ حَقِّهِ مَا أَمَرَهُمَا الله بِهِ عَلَى لِسَانِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّ الله حَرَّمَ مِنَ الْمُؤْمِنِينَ أَمْوَاتاً مَا حَرَّمَ مِنْهُمْ أَحْيَاءً وَتَالله يَا عَائِشَةُ لَوْ كَانَ هَذَا الَّذِي كَرِهْتِيهِ مِنْ دَفْنِ الْحَسَنِ عِنْدَ أَبِيهِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) جَائِزاً فِيمَا بَيْنَنَا وَبَيْنَ الله لَعَلِمْتِ أَنَّهُ سَيُدْفَنُ وَإِنْ رَغِمَ مَعْطِسُكِ قَالَ ثُمَّ تَكَلَّمَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ وَقَالَ يَا عَائِشَةُ يَوْماً عَلَى بَغْلٍ وَيَوْماً عَلَى جَمَلٍ فَمَا تَمْلِكِينَ نَفْسَكِ وَلا تَمْلِكِينَ الارْضَ عَدَاوَةً لِبَنِي هَاشِمٍ قَالَ فَأَقْبَلَتْ عَلَيْهِ فَقَالَتْ يَا ابْنَ الْحَنَفِيَّةِ هَؤُلاءِ الْفَوَاطِمُ يَتَكَلَّمُونَ فَمَا كَلامُكَ فَقَالَ لَهَا الْحُسَيْنُ (عَلَيْهِ السَّلام) وَأَنَّى تُبْعِدِينَ مُحَمَّداً مِنَ الْفَوَاطِمِ فَوَ الله لَقَدْ وَلَدَتْهُ ثَلاثُ فَوَاطِمَ فَاطِمَةُ بِنْتُ عِمْرَانَ بْنِ عَائِذِ بْنِ عَمْرِو بْنِ مَخْزُومٍ وَفَاطِمَةُ بِنْتُ أَسَدِ بْنِ هَاشِمٍ وَفَاطِمَةُ بِنْتُ زَائِدَةَ بْنِ الاصَمِّ ابْنِ رَوَاحَةَ بْنِ حِجْرِ بْنِ عَبْدِ مَعِيصِ بْنِ عَامِرٍ قَالَ فَقَالَتْ عَائِشَةُ لِلْحُسَيْنِ (عَلَيْهِ السَّلام) نَحُّوا ابْنَكُمْ وَاذْهَبُوا بِهِ فَإِنَّكُمْ قَوْمٌ خَصِمُونَ قَالَ فَمَضَى الْحُسَيْنُ (عَلَيْهِ السَّلام) إِلَى قَبْرِ أُمِّهِ ثُمَّ أَخْرَجَهُ فَدَفَنَهُ بِالْبَقِيعِ

And by the chain from Sahl, from Muhammad Bin Suleyman, from Haroun Bin Al Jahm, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘When death presented itself to Al-Hassanasws Bin Aliasws , heasws said to Al-Husaynasws : ‘O myasws brotherasws ! Iasws am bequeathing to youasws with a bequest, therefore preserve it. So when Iasws pass away, prepare measws , then divert measws towards Rasool-Allahsaww in order to renew a Covenant with himsaww . Then divert measws towards myasws motherasws Syeda Fatimaasws . Then return measws , and bury measws at Al-Baqi’e (Cemetery), and know that there would be difficulties for measws from Al-Humeyra (Ayesha), what the people know from her actions and her enmity to Allahazwj and to Hisazwj Rasoolsaww and her animosity towards usasws , the Peopleasws of the Household’.

So when Al-Hassanasws passed away and was placed upon hisasws bed, so they went with himasws to the praying place of Rasool-Allahsaww which hesaww used to pray Salat in, upon the deceased. So heasws prayed Salat upon Al-Hassanasws . So when heasws had been Prayed Salat upon, heasws was carried and entered into the Masjid. So when heasws came to be upon the grave of Rasool-Allahsaww , the news reached Al-

Ayesah, and it was said to her, ‘They have come with Al-Hassanasws Bin Aliasws in order to bury himasws along with Rasool-Allahsaww ’.

So she came out rushing upon a saddled mule. Thus, she was the first woman in Al-Islam to have ridden a saddle. So she paused and said, ‘Move away your son from my house, for nothing would be buried in it, nor will the privacy be violated upon Rasool-Allahsaww !’ So Al-Husaynasws Bin Aliasws said to her: ‘For a long time, you and your father violated the privacy of Rasool-Allahsaww and entered into hissaww house the one whose nearness Rasool-Allahsaww did not like, and Allahazwj will be Asking you about that, O Ayesha!

Myasws brotherasws instructed measws that Iasws bring himasws to be closer to hisasws (grand) father Rasool-Allahsaww , in order to renew a Covenant with himsaww , and Iasws know that myasws brotherasws is the most knowledgeable of the people with Allahazwj and Hisazwj Rasoolsaww , and is most knowledgeable with the explanation of Hisazwj Book, that for himasws to violate upon Rasool-Allahsaww of hissaww privacy, because Allahazwj Blessed and High is Saying [33:53] O you who believe! Do not enter the houses of the Prophet unless permission is given to you, and you entered certain men into the house of Rasool-Allahsaww without hissaww permission.

And Allahazwj Mighty and Majestic had Said [49:2] O you who believe! Do not raise your voices above the voice of the Prophet. By myasws life! You and your father (Abu Bakr) and his Farouq (Umar) had struck a pickaxe near to the ears of Rasool-Allahsaww .

And Allahazwj Mighty and Majestic Said [49:3] Surely those who lower their voices in the presence Rasool-Allah, they are the ones whose hearts Allah has Tested for piety. By myasws life! Your father (Abu Bakr) and his Farouq (Umar), due to their being buried nearby, is harming to Rasool-Allahazwj, and they never respected hissaww rights whatever Allahazwj had Commanded them both with, upon the tongue of Rasool-Allahsaww , that Allahazwj has Prohibited the living Momineen from the same as what Allahazwj has Prohibited from those who have passed away.

And Iasws swear by Allahazwj, O Ayesha! If it was such that this which you are disliking, from the burial of Al-Hassanasws by hisasws (grand) father Rasool-Allahsaww , was allowed, in what is between usasws and Allahazwj, you would have known that heasws would be buried, and even if it would rub your nose (break your pride)’.

He (Abu Ja’farasws ) said: ‘Then Muhammad Bin Al-Hanafiyya spoke and he said, ‘O Ayesha! One day you are upon a mule, and one day you were upon a camel (Battle of Al-Basra), so you are not in control of yourself, nor do you own the earth out of enmity to the Clan of Hashimas ’. So she turned towards him and she said, ‘O ibn Hanafiyya! Theyasws are Fatimids (sons of Fatimaasws ), so what is your speech for?’

So Al-Husaynasws said to her: ‘And in what way are you distancing Muhammad from the Fatimids? By Allahazwj! Three Fatimas have given birth to him – Fatima Bint Imran Bin Aiz Bin Amro Bin Makhzum; and Fatima Bint Asad Bin Hashimas ; and Fatima Bint Zaida Bin Al Asammi Ibn Rawahat Bin Hijr Bin Abdul Maees Bin Aamir’.

He (Abu Ja’farasws ) said: ‘So Ayesha said to Al-Husaynasws , ‘Move away your son and go away with himasws , for you all are a disputing people’. So Al-Husaynasws went to the grave of hisasws motherasws , then brought himasws out, and buried himasws at Al-Baqi’e’.19

68 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلى عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا‌

Chapter 68 – The Indication and the wordings upon Aliasws Bin Al-Husaynasws

1 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَأَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُسَيْنَ بن علي (عَلَيْهما السَّلام) لَمَّا حَضَرَهُ الَّذِي حَضَرَهُ دَعَا ابْنَتَهُ الْكُبْرَى فَاطِمَةَ بِنْتَ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَدَفَعَ إِلَيْهَا كِتَاباً مَلْفُوفاً وَوَصِيَّةً ظَاهِرَةً وَكَانَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) مَبْطُوناً مَعَهُمْ لا يَرَوْنَ إِلا أَنَّهُ لِمَا بِهِ فَدَفَعَتْ فَاطِمَةُ الْكِتَابَ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) ثُمَّ صَارَ وَالله ذَلِكَ الْكِتَابُ إِلَيْنَا يَا زِيَادُ قَالَ قُلْتُ مَا فِي ذَلِكَ الْكِتَابِ جَعَلَنِيَ الله فِدَاكَ قَالَ فِيهِ وَالله مَا يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ مُنْذُ خَلَقَ الله آدَمَ إِلَى أَنْ تَفْنَى الدُّنْيَا وَالله إِنَّ فِيهِ الْحُدُودَ حَتَّى أَنَّ فِيهِ أَرْشَ الْخَدْشِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn and Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Al-Husaynasws Bin Aliasws , when it presented to himasws what which presented (death), called hisasws eldest daughter Syeda Fatimaasws Bint Al-Husaynasws , and heasws handed over the wrapped Book and the apparent bequest. And it was so that Aliasws Bin Al-Husaynasws was with a stomach illness. The ones with himasws were not seeing except that heasws was with it. So Syeda Fatimaas handed over the Book to Aliasws Bin Al Husaynasws , then, by Allahazwj, that Book came to be to usasws , O Zayd’.

He (the narrator) said, ‘I said, ‘What is in that Book? May I be sacrificed for youasws ’. Heasws said: ‘Therein, by Allahazwj, is whatever the Children of Adamas would be needy to, since Allahazwj Created Adamas up to the annihilation of the world. By Allahazwj! In it are the legal punishments, to the extent that in it is the compensation of the scratch’.20

2 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَ الْحُسَيْنَ (عَلَيْهِ السَّلام) مَا حَضَرَهُ دَفَعَ وَصِيَّتَهُ إِلَى ابْنَتِهِ فَاطِمَةَ ظَاهِرَةً فِي كِتَابٍ مُدْرَجٍ فَلَمَّا أَنْ كَانَ مِنْ أَمْرِ الْحُسَيْنِ (عَلَيْهِ السَّلام) مَا كَانَ دَفَعَتْ ذَلِكَ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قُلْتُ لَهُ فَمَا فِيهِ يَرْحَمُكَ الله فَقَالَ مَا يَحْتَاجُ إِلَيْهِ وُلْدُ آدَمَ مُنْذُ كَانَتِ الدُّنْيَا إِلَى أَنْ تَفْنَى

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibn Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘When it presented to Al-Husaynasws what presents (death), heasws handed over hisasws bequest to hisasws daughter Syeda Fatimaas apparently, in a sealed Book. So when it was from the matter of Al-Husaynasws what was (martyrdom at Karbala 61 AH), heasws handed that over to Aliasws Bin Al-Husaynasws ’.

I said to himasws , ‘So what is in it? May Allahazwj have Mercy on youasws !’. So heasws said: ‘Whatever the children of Adamsaww would be needy to, since the world existed up to its annihilation’.21

3 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُسَيْنَ صَلَوَاتُ الله عَلَيْهِ لَمَّا صَارَ إِلَى الْعِرَاقِ اسْتَوْدَعَ أُمَّ سَلَمَةَ رَضِيَ الله عَنْهَا الْكُتُبَ وَالْوَصِيَّةَ فَلَمَّا رَجَعَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) دَفَعَتْهَا إِلَيْهِ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy,

(It has been narrated) from Abu Abdullahasws having said: ‘Al-Husaynasws , when heasws went to Al-Iraq, deposited with Umm Salmaas, the Book and the bequest. So when Aliasws Bin Al-Husaynasws returned (to Al-Medina), sheas handed it over to himasws ’.22

4 ـ وَفِي نُسْخَةِ الصَّفْوَانِيِّ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ فُلَيْحِ بْنِ أَبِي بَكْرٍ الشَّيْبَانِيِّ قَالَ وَالله إِنِّي لَجَالِسٌ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ وَعِنْدَهُ وُلْدُهُ إِذْ جَاءَهُ جَابِرُ بْنُ عَبْدِ الله الانْصَارِيُّ فَسَلَّمَ عَلَيْهِ ثُمَّ أَخَذَ بِيَدِ ابي جعفر (عَلَيْهِ السَّلام) فَخَلا بِهِ فَقَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَخْبَرَنِي أَنِّي سَأُدْرِكُ رَجُلاً مِنْ أَهْلِ بَيْتِهِ يُقَالُ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ يُكَنَّى أَبَا جَعْفَرٍ فَإِذَا أَدْرَكْتَهُ فَأَقْرِئْهُ مِنِّي السَّلامَ قَالَ وَمَضَى جَابِرٌ وَرَجَعَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَجَلَسَ مَعَ أَبِيهِ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) وَإِخْوَتِهِ فَلَمَّا صَلَّى الْمَغْرِبَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ لابي جعفر (عَلَيْهِ السَّلام) أَيَّ شَيْ‏ءٍ قَالَ لَكَ جَابِرُ بْنُ عَبْدِ الله الانْصَارِيُّ فَقَالَ قَالَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ إِنَّكَ سَتُدْرِكُ رَجُلاً مِنْ أَهْلِ بَيْتِيَ اسْمُهُ مُحَمَّدُ بْنُ عَلِيٍّ يُكَنَّى أَبَا جَعْفَرٍ فَأَقْرِئْهُ مِنِّي السَّلامَ فَقَالَ لَهُ أَبُوهُ هَنِيئاً لَكَ يَا بُنَيَّ مَا خَصَّكَ الله بِهِ مِنْ رَسُولِهِ مِنْ بَيْنِ أَهْلِ بَيْتِكَ لا تُطْلِعْ إِخْوَتَكَ عَلَى هَذَا فَيَكِيدُوا لَكَ كَيْداً كَمَا كَادُوا إِخْوَةُ يُوسُفَ لِيُوسُفَ (عَلَيْهِ السَّلام)

And in a copy of Al Safwany – Ali Bin Ibrahim, from his father, from Hanan Bin Sadeyr, from Fuleyh Bin Abu Bakr Al Shaybani who said,

‘By Allahazwj! I was seated in the presence of Aliasws Bin Al-Husaynasws , and in hisasws presence were hisasws children, when Jabir Bin Abdullah Al-Ansary came over. So he Greeted upon himasws , then he grabbed the hand of Abu Ja’farasws and isolated himself with himasws , and he said, ‘Rasool-Allahsaww informed me that I will be coming across a man from the Peopleasws of hissaww Household called Muhammadasws Bin Aliasws . Hisasws teknonym would be Abu Ja’farasws . (Hesaww said): ‘So when you come across himasws , so convey the greetings from mesaww ’.

He (the narrator) said, ‘And Jabir went away and Abu Ja’farasws returned. So heasws sat with hisasws fatherasws Aliasws Bin Al-Husaynasws and hisasws brothers. So when heasws prayed the Maghrib Salat, Aliasws Bin Al-Husaynasws said to Abu Ja’farasws : ‘Which thing did Jabir Bin Abdullah Al-Ansay say to youasws ?’ So heasws said: ‘He said that Rasool-Allahsaww said: ‘You will be coming across a man from the Peopleasws of mysaww Household. Hisasws name is Muhammadasws Bin Aliasws . Hisasws teknonym is Abu Ja’farasws . Therefore, convey the greetings from mesaww ’.

So hisasws fatherasws said to himasws : ‘Congratulations to youasws , O myasws sonasws ! What Allahazwj has Specialised youasws with from Hisazwj Rasoolsaww , from between yourasws family members, do not notify yourasws brothers upon this, for they would plot against youasws with a plotting just as the brothers of Yusufas plotted against Yusufas’.23

69 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلى أَبِي جَعْفَرٍ عليه‌السلام ‌

Chapter 69 – The Indication and the wordings upon Abu Ja’farasws

1 ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) الْوَفَاةُ قَبْلَ ذَلِكَ أَخْرَجَ سَفَطاً أَوْ صُنْدُوقاً عِنْدَهُ فَقَالَ يَا مُحَمَّدُ احْمِلْ هَذَا الصُّنْدُوقَ قَالَ فَحَمَلَ بَيْنَ أَرْبَعَةٍ فَلَمَّا تُوُفِّيَ جَاءَ إِخْوَتُهُ يَدَّعُونَ مَا فِي الصُّنْدُوقِ فَقَالُوا أَعْطِنَا نَصِيبَنَا فِي الصُّنْدُوقِ فَقَالَ وَالله مَا لَكُمْ فِيهِ شَيْ‏ءٌ وَلَوْ كَانَ لَكُمْ فِيهِ شَيْ‏ءٌ مَا دَفَعَهُ إِلَيَّ وَكَانَ فِي الصُّنْدُوقِ سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكُتُبُهُ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Abu Al Qasim Al Kufy, from Muhammad Bin Sahl, from Ibrahim Bin Abu Al Balad,

(It has been narrated) from Ismail Bin Muhammad Bin Abdullah, son of Aliasws Bin Al-Husaynasws , from Abu Ja’farasws having said: ‘When the death presented itself to Aliasws Bin Al-Husaynasws , before that, heasws brought out a basket or a box which was with himasws , and heasws said: ‘O Muhammadasws ! Carry away this box!’

He (the narrator) said: ‘So heasws carried it between four (help of four people). So when he (Aliasws Bin Al-Husaynasws ) passed away, hisasws brothers came over claiming whatever was in the box, and they said, ‘Give us our share in the box’. So heasws said: ‘By Allahazwj! There is no share for you all in it, and had there been a share for you all in it, it would not have been handed over to measws ’. And in the box were the weapons of Rasool-Allahsaww and hissaww Books’.24

2 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عِيسَى بْنِ عَبْدِ الله عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ الْتَفَتَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) إِلَى وُلْدِهِ وَهُوَ فِي الْمَوْتِ وَهُمْ مُجْتَمِعُونَ عِنْدَهُ ثُمَّ الْتَفَتَ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ فَقَالَ يَا مُحَمَّدُ هَذَا الصُّنْدُوقُ اذْهَبْ بِهِ إِلَى بَيْتِكَ قَالَ أَمَا إِنَّهُ لَمْ يَكُنْ فِيهِ دِينَارٌ وَلا دِرْهَمٌ وَلَكِنْ كَانَ مَمْلُوءاً عِلْماً

Muhammad Bin Yahya, from Imran Bin Musa, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah, from Isa Bin Abdullah, from his father, from his grandfather who said,

‘Aliasws Bin Al-Husaynasws turned around to hisasws children, and heasws was during the (pangs of) death, and they had gathered in hisasws presence. Then heasws turned towards Muhammadasws Bin Aliasws and heasws said: ‘O Muhammadasws ! This box, go with it to yourasws house’.

He (the narrator) said, ‘But there neither happened to be any Dinars in it nor Dirhams, but it was filled with knowledge’.25

3 ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَى ابْنِ حَزْمٍ أَنْ يُرْسِلَ إِلَيْهِ بِصَدَقَةِ عَلِيٍّ وَعُمَرَ وَعُثْمَانَ وَإِنَّ ابْنَ حَزْمٍ بَعَثَ إِلَى زَيْدِ بْنِ الْحَسَنِ وَكَانَ أَكْبَرَهُمْ فَسَأَلَهُ الصَّدَقَةَ فَقَالَ زَيْدٌ إِنَّ الْوَالِيَ كَانَ بَعْدَ عَلِيٍّ الْحَسَنَ وَبَعْدَ الْحَسَنِ الْحُسَيْنَ وَبَعْدَ الْحُسَيْنِ عَلِيَّ بْنَ الْحُسَيْنِ وَبَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ مُحَمَّدَ بْنَ عَلِيٍّ فَابْعَثْ إِلَيْهِ فَبَعَثَ ابْنُ حَزْمٍ إِلَى أَبِي فَأَرْسَلَنِي أَبِي بِالْكِتَابِ إِلَيْهِ حَتَّى دَفَعْتُهُ إِلَى ابْنِ حَزْمٍ فَقَالَ لَهُ بَعْضُنَا يَعْرِفُ هَذَا وُلْدُ الْحَسَنِ قَالَ نَعَمْ كَمَا يَعْرِفُونَ أَنَّ هَذَا لَيْلٌ وَلَكِنَّهُمْ يَحْمِلُهُمُ الْحَسَدُ وَلَوْ طَلَبُوا الْحَقَّ بِالْحَقِّ لَكَانَ خَيْراً لَهُمْ وَلَكِنَّهُمْ يَطْلُبُونَ الدُّنْيَا

Muhammad Bin Al Hassan, from Sahl, from Muhammad Bin Isa, from Fazalat Bin Ayoub, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘Umar Bin Abdul Aziz (the governor) wrote to Ibn Hazim (the judge) that he should send to him the charity donations record of Aliasws , and Umar and Usman. And Ibn Hazim (the judge) sent for Zayd son of Al-Hassanasws , and he was their eldest, and he asked him of the charity. So Zayd said, ‘The Guardian after Aliasws was Al-Hassanasws , and after Al-Hassanasws , it was Al-Husaynasws , and after Al-Husaynasws it was Aliasws Bin Al-Husaynasws , and after Aliasws Bin Al-Husaynasws it was Muhammadasws Bin Aliazwj. Therefore, send (a messenger) to himasws .

So Ibn Hazim (the judge) sent (a messenger) to myasws fatherasws . So myasws fatherasws sent measws with the Book to him until Iasws handed it over to him’. So one of us said to himasws , ‘Did the sons of Al-Hassanasws know this?’ Heasws said: ‘Yes, just as they were knowing that this is a night, but, the envy carried them, and had they sought the Truth with the Truth, it would have been better for them, but they are seeking the world’.26

4 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَى ابْنِ حَزْمٍ ثُمَّ ذَكَرَ مِثْلَهُ إِلا أَنَّهُ قَالَ بَعَثَ ابْنُ حَزْمٍ إِلَى زَيْدِ بْنِ الْحَسَنِ وَكَانَ أَكْبَرَ مِنْ أَبِي (عَلَيْهِ السَّلام)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ مِثْلَهُ

Al Husayn Bin Muhammad, from Moalla Bin uhammad, from Al Hassan Bin Ali Al Washa, from Abdul Kareem Bin Amro, from Ibn Abu Yafour who said,

‘I heard Abu Abdullahasws saying: ‘Umar Bin Abdul Aziz (the governor) wrote to Ibn Hazim (the judge)’, then he mentioned similar to it, except that heasws said, ‘Ibn Hazim sent for Zayd son of Al-Hassanasws , and he was older than myasws fatherasws ’’.

A number of our companions, from Ahmad Bin Muhammad, from Al Washha - similar to it.27

70 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلى أَبِي عَبْدِ اللهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ صَلَوَاتُ اللهِ عَلَيْهِمَا‌

Chapter 70 – The Indication and the wordings upon Abu Abdullah Ja’farasws Bin Muhammad Al-Sadiqasws

1 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ نَظَرَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) يَمْشِي فَقَالَ تَرَى هَذَا هَذَا مِنَ الَّذِينَ قَالَ الله عَزَّ وَجَلَّ وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الارْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوارِثِينَ

Al Usayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban Bin usman, from Abu Al Sabbah Al Kinany who said,

‘Abu Ja’farasws looked at Abu Abdullahasws walking, so heasws said: ‘Do you Know this oneasws ? This oneasws is from those for whom Allahazwj Mighty and Majestic Said [28:5] And We Wanted to Bestow a Favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs’.28

2 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَمَّا حَضَرَتْ أَبِي (عَلَيْهِ السَّلام) الْوَفَاةُ قَالَ يَا جَعْفَرُ أُوصِيكَ بِأَصْحَابِي خَيْراً قُلْتُ جُعِلْتُ فِدَاكَ وَالله لادَعَنَّهُمْ وَالرَّجُلُ مِنْهُمْ يَكُونُ فِي الْمِصْرِ فَلا يَسْأَلُ أَحَداً

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘When the death presented itself to myasws fatherasws , heasws said: ‘O Ja’farasws ! Iasws bequeath youasws to be good with myasws companions’. I said, ‘May Iasws be sacrificed for youasws ! By Allahazwj! Iasws shall educate them (to the extent that), and the man from them would happen to be in the city, so he would not (need to) ask anyone (to know anything)’.29

3 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْمُثَنَّى عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ إِنَّ مِنْ سَعَادَةِ الرَّجُلِ أَنْ يَكُونَ لَهُ الْوَلَدُ يَعْرِفُ فِيهِ شِبْهَ خَلْقِهِ وَخُلُقِهِ وَشَمَائِلِهِ وَإِنِّي لاعْرِفُ مِنِ ابْنِي هَذَا شِبْهَ خَلْقِي وَخُلُقِي وَشَمَائِلِي يَعْنِي أَبَا عَبْدِ الله (عَلَيْهِ السَّلام)

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Musna, from Sadeyr Al Sayrafi who said,

‘I heard Abu Ja’farasws saying: ‘It is from the happiness of the man that there happens to be the son for him in whom he can recognise the resemblance of his own physical appearance in him and his mannerisms and his merits, and Iasws recognise it from this sonasws of mineasws , myasws physical appearance, and myasws mannerisms, and myasws merits’, meaning Abu Abdullahasws ’.30

4 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ طَاهِرٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ جَعْفَرٌ (عَلَيْهِ السَّلام) فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذَا خَيْرُ الْبَرِيَّةِ أَوْ أَخْيَرُ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, fom Tahir who said,

‘I was in the presence of Abu Ja’farasws , so heasws kissed Ja’farasws , and Abu Ja’farasws said: ‘This oneasws is the best of the Created beings, or (even) better’.31

5 ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ طَاهِرٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ جَعْفَرٌ (عَلَيْهِ السَّلام) فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذَا خَيْرُ الْبَرِيَّةِ

Ahmad Bin Muhammad, from Muhammad Bin Khalid, from one of our companions, from Yunus Bin Yaqoub, from Tahir who said,

‘I was in the presence of Abu Ja’farasws , so heasws kissed Ja’farasws , and Abu Ja’farasws said: ‘This oneasws is the best of the Created beings’.32

6 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ طَاهِرٍ قَالَ كُنْتُ قَاعِداً عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ جَعْفَرٌ (عَلَيْهِ السَّلام) فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذَا خَيْرُ الْبَرِيَّةِ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Fuzayl Bin Usman, from Tahir who said,

‘I was seated in the presence of Abu Ja’farasws , so heasws kissed Ja’farasws and Abu Ja’farasws said: ‘This oneasws is the best of the Created beings’.33

7 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سُئِلَ عَنِ الْقَائِمِ (عَلَيْهِ السَّلام) فَضَرَبَ بِيَدِهِ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ هَذَا وَالله قَائِمُ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ عَنْبَسَةُ فَلَمَّا قُبِضَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَأَخْبَرْتُهُ بِذَلِكَ فَقَالَ صَدَقَ جَابِرٌ ثُمَّ قَالَ لَعَلَّكُمْ تَرَوْنَ أَنْ لَيْسَ كُلُّ إِمَامٍ هُوَ الْقَائِمَ بَعْدَ الامَامِ الَّذِي كَانَ قَبْلَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Jabir Bin Yazeed Al Ju’fy,

(It has been narrated) from Abu Ja’farasws , said, ‘Heasws was asked about Al-Qaimasws . So heasws struck hisasws hand upon Abu Abdullahasws and heasws said: ‘This oneasws , by Allahazwj, is a Qaimasws of the Progeny of Muhammadsaww ’.

Anbasa (a narrator) said, ‘So when Abu Ja’farasws passed away, I went over to Abu Abdullahasws and I informed himasws with that. So heasws said: ‘Jabir (the narrator) spoke the truth’.

Then heasws said: ‘Perhaps you all are viewing that it isn’t so. Every Imamasws , heasws is Al-Qaimasws after the Imamasws who was before himasws ’.34

8 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الاعْلَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ أَبِي (عَلَيْهِ السَّلام) اسْتَوْدَعَنِي مَا هُنَاكَ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ ادْعُ لِي شُهُوداً فَدَعَوْتُ لَهُ أَرْبَعَةً مِنْ قُرَيْشٍ فِيهِمْ نَافِعٌ مَوْلَى عَبْدِ الله بْنِ عُمَرَ فَقَالَ اكْتُبْ هَذَا مَا أَوْصَى بِهِ يَعْقُوبُ بَنِيهِ يا بَنِيَّ إِنَّ الله اصْطَفى‏ لَكُمُ الدِّينَ فَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ وَأَوْصَى مُحَمَّدُ بْنُ عَلِيٍّ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ وَأَمَرَهُ أَنْ يُكَفِّنَهُ فِي بُرْدِهِ الَّذِي كَانَ يُصَلِّي فِيهِ الْجُمُعَةَ وَأَنْ يُعَمِّمَهُ بِعِمَامَتِهِ وَأَنْ يُرَبِّعَ قَبْرَهُ وَيَرْفَعَهُ أَرْبَعَ أَصَابِعَ وَأَنْ يَحُلَّ عَنْهُ أَطْمَارَهُ عِنْدَ دَفْنِهِ ثُمَّ قَالَ لِلشُّهُودِ انْصَرِفُوا رَحِمَكُمُ الله فَقُلْتُ لَهُ يَا أَبَتِ بَعْدَ مَا انْصَرَفُوا مَا كَانَ فِي هَذَا بِأَنْ تُشْهِدَ عَلَيْهِ فَقَالَ يَا بُنَيَّ كَرِهْتُ أَنْ تُغْلَبَ وَأَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ إِلَيْهِ فَأَرَدْتُ أَنْ تَكُونَ لَكَ الْحُجَّةُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdul A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws entrusted measws with whatever was there. So when the death presented itself to himasws , heasws said: ‘Call witnesses for measws ’. So Iasws called four (people) from the Qureysh for himasws , among them was Nafi’u a slave of Abdullah Bin Umar.

So heasws said: ‘Write! This is what Yaqoubas bequeathed with to hisas sons [2:132] O my sons! Surely Allah has Chosen for you the Religion, therefore die not unless you are Muslims (submitters). And Muhammadasws Bin Aliasws is bequeathing to Ja’farasws Bin Muhammadasws and instructing himasws that heasws should enshroud himasws in hisasws cloak which heasws used to pray the Friday Salat in it, and that heasws should turban himasws with a turban, and that heasws should square hisasws grave raising it to four fingers, and that heasws should loosen hisasws shroud during hisasws burial’.

Then heasws said to the witnesses: ‘You can leave, may Allahazwj have Mercy on you all’. So I said to himasws after they had left: ‘O fatherasws ! It wasn’t regarding this that youasws got them to witness upon’. So heasws said: ‘O myasws sonasws ! Iasws disliked youasws to be overcome, and that it should be said, ‘Heasws did not bequeath to himasws ’. So Iasws wanted it to become a proof for youasws ’.35

71 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلى أَبِي الْحَسَنِ مُوسى عليه‌السلام ‌

Chapter 71 – The Indication and the wordings upon Abu Al-Hassan Musaasws

1 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله الْقَلاءِ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) خُذْ بِيَدِي مِنَ النَّارِ مَنْ لَنَا بَعْدَكَ فَدَخَلَ عَلَيْهِ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَهُوَ يَوْمَئِذٍ غُلامٌ فَقَالَ هَذَا صَاحِبُكُمْ فَتَمَسَّكْ بِهِ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Abdullah Al Qala’a, from Al Fayz Bin Al Mkhtar who said,

‘I said to Abu Abdullahasws , ‘Take my hand out from the fire, who would be for us after youasws ?’ So Abu Ibrahimasws (7th Imamasws ) came over to himasws , and heasws , in those days, was a boy. So heasws said: ‘This oneasws is your masterasws , therefore attach yourselves to himasws ’.36

2 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ ثُبَيْتٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَسْأَلُ الله الَّذِي رَزَقَ أَبَاكَ مِنْكَ هَذِهِ الْمَنْزِلَةَ أَنْ يَرْزُقَكَ مِنْ عَقِبِكَ قَبْلَ الْمَمَاتِ مِثْلَهَا فَقَالَ قَدْ فَعَلَ الله ذَلِكَ قَالَ قُلْتُ مَنْ هُوَ جُعِلْتُ فِدَاكَ فَأَشَارَ إِلَى الْعَبْدِ الصَّالِحِ وَهُوَ رَاقِدٌ فَقَالَ هَذَا الرَّاقِدُ وَهُوَ غُلامٌ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub Al Khazaz, from Sabeyt, from Muaz Bin Kaseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘I ask Allahazwj Who Graced yourasws fatherasws this status that Heazwj should Grace youasws from yourasws descendants, before yourasws passing away, similar to it’. So heasws said: ‘Allahazwj has already Done that’. I said, ‘Who is heasws (the next Imamasws )? May I be sacrificed for youasws !’ So heasws gestured towards Al-Abd Al-Salihasws (7th Imamasws ), and heasws was lying (sleeping), and heasws said: ‘This oneasws lying down’, and heasws was a boy’.37

3 ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي أَبُو عَلِيٍّ الارَّجَانِيُّ الْفَارِسِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ عَبْدَ الرَّحْمَنِ فِي السَّنَةِ الَّتِي أُخِذَ فِيهَا أَبُو الْحَسَنِ الْمَاضِي (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ إِنَّ هَذَا الرَّجُلَ قَدْ صَارَ فِي يَدِ هَذَا وَمَا نَدْرِي إِلَى مَا يَصِيرُ فَهَلْ بَلَغَكَ عَنْهُ فِي أَحَدٍ مِنْ وُلْدِهِ شَيْ‏ءٌ فَقَالَ لِي مَا ظَنَنْتُ أَنَّ أَحَداً يَسْأَلُنِي عَنْ هَذِهِ الْمَسْأَلَةِ دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ فِي مَنْزِلِهِ فَإِذَا هُوَ فِي بَيْتٍ كَذَا فِي دَارِهِ فِي مَسْجِدٍ لَهُ وَهُوَ يَدْعُو وَعَلَى يَمِينِهِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) يُؤَمِّنُ عَلَى دُعَائِهِ فَقُلْتُ لَهُ جَعَلَنِيَ الله فِدَاكَ قَدْ عَرَفْتَ انْقِطَاعِي إِلَيْكَ وَخِدْمَتِي لَكَ فَمَنْ وَلِيُّ النَّاسِ بَعْدَكَ فَقَالَ إِنَّ مُوسَى قَدْ لَبِسَ الدِّرْعَ وَسَاوَى عَلَيْهِ فَقُلْتُ لَهُ لا أَحْتَاجُ بَعْدَ هَذَا إِلَى شَيْ‏ءٍ

And by this chain, from Ahmad Bin Muhammad who said, ‘Abu Ali Al Arjany Al Farsy narrated to me, from Abdul Rahman Al Hajjaj who said,

‘I asked Abdul Rahman during the year in which Abu Al-Hassan Al-Maazy (7th Imamasws ) was seized (imprisoned), and I said to him, ‘This manasws who has come to be in the hands of this one (the Caliph), and we do not know what would become of himasws . So has there reached anything from himasws regarding any one of hisasws sons?’

So he said to me, ‘I had not thought anyone would be asking me about this issue. I had gone to Ja’farasws Bin Muhammadasws in hisasws house, so there heasws was in a room of hisasws house in a Masjid of hisasws , and heasws was supplicating, and upon hisasws right hand was Musaasws Bin Ja’farasws , saying, ‘Ameen’, upon hisasws supplication’. So I said to himasws , ‘May Allahazwj Make me to be sacrificed for youasws ! Youasws have recognised my cutting-off (from others) to youasws , and my service to youasws . So who would be the Guardian of the people after youasws ?’ So heasws said: ‘Musaasws had worn the armour and it fit evenly upon himasws ’. So I said to himasws , ‘I am not needy after this, to anything’.38

4 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى الصَّيْقَلِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَدَخَلَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَهُوَ غُلامٌ فَقَالَ اسْتَوْصِ بِهِ وَضَعْ أَمْرَهُ عِنْدَ مِنْ تَثِقُ بِهِ مِنْ أَصْحَابِكَ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Musa Al Sayqal, from Al Mufazzal Bin Umar who said,

‘I was in the presence of Abu Abdullahasws , and Abu Ibrahimasws (7th Imamasws ) came over, and heasws was a boy. So heasws said: ‘Iasws shall be bequeathing to himasws , and place hisasws matter in the presence of the ones you can rely upon from your companions’.39

5 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ جَعْفَرٍ قَالَ كُنْتُ عِنْدَ أَبِي يَوْماً فَسَأَلَهُ عَلِيُّ بْنُ عُمَرَ بْنِ عَلِيٍّ فَقَالَ جُعِلْتُ فِدَاكَ إِلَى مَنْ نَفْزَعُ وَيَفْزَعُ النَّاسُ بَعْدَكَ فَقَالَ إِلَى صَاحِبِ الثَّوْبَيْنِ الاصْفَرَيْنِ وَالْغَدِيرَتَيْنِ يَعْنِي الذُّؤَابَتَيْنِ وَهُوَ الطَّالِعُ عَلَيْكَ مِنْ هَذَا الْبَابِ يَفْتَحُ الْبَابَيْنِ بِيَدِهِ جَمِيعاً فَمَا لَبِثْنَا أَنْ طَلَعَتْ عَلَيْنَا كَفَّانِ آخِذَةً بِالْبَابَيْنِ فَفَتَحَهُمَا ثُمَّ دَخَلَ عَلَيْنَا أَبُو إِبْرَاهِيمَ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Yaqoub Bin Ja’far Al Ja’fary who said,

‘Is’haq son of Ja’farasws narrated to me saying, ‘I was in the presence of my fatherasws one day, so Ali Bin Umar Bin Ali asked himasws saying, ‘May I be sacrificed for youasws ! To who should we turn to (when in distress), and the people in desperate need, after youasws ?’ So heasws said to me: ‘To the owner of the two yellow clothes, and the two streams, meaning the two tresses (of hair), and heasws would be emerging to you from this door’. Heasws opened the two doors together. So we did not wait long before there emerged to us two palms grabbing the two doors, and opened them. Then Abu Ibrahimasws (7th Imamasws ) entered coming towards us’.40

6 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ لَهُ مَنْصُورُ بْنُ حَازِمٍ بِأَبِي أَنْتَ وَأُمِّي إِنَّ الانْفُسَ يُغْدَى عَلَيْهَا وَيُرَاحُ فَإِذَا كَانَ ذَلِكَ فَمَنْ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِذَا كَانَ ذَلِكَ فَهُوَ صَاحِبُكُمْ وَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) الايْمَنِ فِي مَا أَعْلَمُ وَهُوَ يَوْمَئِذٍ خُمَاسِيٌّ وَعَبْدُ الله بْنُ جَعْفَرٍ جَالِسٌ مَعَنَا

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘Mansour Bin Hazim said to himasws , ‘May by father and my mother be (sacrificed) for youasws ! The souls (people) wake up in the morning and they leave (die). So when it was that, so who (would be the next Imamasws )?’ So Abu Abdullahasws said: ‘When it would be like that, so it would be your masterasws ’, and heasws struck by hisasws hand upon a shoulder of Abu Al-Hassanasws (7th Imamasws ), the right one as far as I know, and heasws , in those days, was five, and Abdullah, son of Ja’farasws was seated along with us’.41

7 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عِيسَى بْنِ عَبْدِ الله بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ إِنْ كَانَ كَوْنٌ وَلا أَرَانِي الله ذَلِكَ فَبِمَنْ أَئْتَمُّ قَالَ فَأَوْمَأَ إِلَى ابْنِهِ مُوسَى (عَلَيْهِ السَّلام) قُلْتُ فَإِنْ حَدَثَ بِمُوسَى حَدَثٌ فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ قُلْتُ فَإِنْ حَدَثَ بِوَلَدِهِ حَدَثٌ وَتَرَكَ أَخاً كَبِيراً وَابْناً صَغِيراً فَبِمَنْ أَئْتَمُّ قَالَ بِوَلَدِهِ ثُمَّ قَالَ هَكَذَا أَبَداً قُلْتُ فَإِنْ لَمْ أَعْرِفْهُ وَلا أَعْرِفْ مَوْضِعَهُ قَالَ تَقُولُ اللهمَّ إِنِّي أَتَوَلَّى مَنْ بَقِيَ مِنْ حُجَجِكَ مِنْ وُلْدِ الامَامِ الْمَاضِي فَإِنَّ ذَلِكَ يُجْزِيكَ إِنْ شَاءَ الله

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Najran,

(It has been narrated) from Isa Bin Abdullah Bin Muhammad Bin Umar, son of Aliasws Bin Abu Talibasws , from Abu Abdullahasws , said, ‘I said to himasws , ‘If it does happen, and may Allahazwj not Show me that, so with one should I take as an Imamasws ?’ So heasws gestured towards hisasws sonasws Musaasws ’.

I said, ‘So if It occurs with Musaasws an occurrence (of death), so with whom should I take as an Imamasws ?’ Heasws said: ‘With hisasws sonasws ’. I said, ‘Supposing there occurs with hisasws sonasws an occurrence (of death), and heasws leaves a lot of brothers and young sons, so with whom should I take as an Imamasws ?’ Heasws said: ‘With hisasws sonasws ’.

Then heasws said: ‘This is how it will be for ever!’. I said, ‘Supposing I do not reconise himasws nor do I recognise hisasws place?’ Heasws said: ‘You should be saying,

‘O Allahazwj! I hereby take as a Guardian the oneasws who remains from Yourazwj Divine Authority, from a sonasws of the past Imamasws ’. So that would suffice you, if Allahazwj so Desires’.42

8 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الله الْقَلاءِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ ذَكَرَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) وَهُوَ يَوْمَئِذٍ غُلامٌ فَقَالَ هَذَا الْمَوْلُودُ الَّذِي لَمْ يُولَدْ فِينَا مَوْلُودٌ أَعْظَمُ بَرَكَةً عَلَى شِيعَتِنَا مِنْهُ ثُمَّ قَالَ لِي لا تَجْفُوا إِسْمَاعِيلَ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Abdullah Al Qala’a, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws mentioned Abu Al-Hassanasws , and heasws , in those days, was a boy. So heasws said: ‘This ‘ الْمَوْلُودُ ’ (coming to world) is which there has not been born among usasws a ‘ مَوْلُودٌ ’ greater of Blessings upon ourasws Shias than himasws ’.

Then heasws said to me: ‘Do not ignore Ismail’.43

9 ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ فَيْضِ بْنِ الْمُخْتَارِ فِي حَدِيثٍ طَوِيلٍ فِي أَمْرِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) حَتَّى قَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هُوَ صَاحِبُكَ الَّذِي سَأَلْتَ عَنْهُ فَقُمْ إِلَيْهِ فَأَقِرَّ لَهُ بِحَقِّهِ فَقُمْتُ حَتَّى قَبَّلْتُ رَأْسَهُ وَيَدَهُ وَدَعَوْتُ الله عَزَّ وَجَلَّ لَهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَمَا إِنَّهُ لَمْ يُؤْذَنْ لَنَا فِي أَوَّلَ مِنْكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأُخْبِرُ بِهِ أَحَداً فَقَالَ نَعَمْ أَهْلَكَ وَوُلْدَكَ وَكَانَ مَعِي أَهْلِي وَوُلْدِي وَرُفَقَائِي وَكَانَ يُونُسُ بْنُ ظَبْيَانَ مِنْ رُفَقَائِي فَلَمَّا أَخْبَرْتُهُمْ حَمِدُوا الله عَزَّ وَجَلَّ وَقَالَ يُونُسُ لا وَالله حَتَّى أَسْمَعَ ذَلِكَ مِنْهُ وَكَانَتْ بِهِ عَجَلَةٌ فَخَرَجَ فَاتَّبَعْتُهُ فَلَمَّا انْتَهَيْتُ إِلَى الْبَابِ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَهُ وَقَدْ سَبَقَنِي إِلَيْهِ يَا يُونُسُ الامْرُ كَمَا قَالَ لَكَ فَيْضٌ قَالَ فَقَالَ سَمِعْتُ وَأَطَعْتُ فَقَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) خُذْهُ إِلَيْكَ يَا فَيْضُ

Muhammad Bin Yahya and Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Al Husayn, from Ahmad Bin Al Hassan Al Maysami, from Fayz Bin Al Mukhtar,

‘In a lengthy Hadeeth regarding the command of Abu Al-Hassanasws , until Abu Abdullahasws said to him: ‘Heasws is your Masterasws whom you asked about, therefore stand and go to himasws and acknowledge to himasws of hisasws right’. So I stood until I kissed hisasws head and hisasws hand, and I supplicated to Allahazwj Mighty and Majestic for himasws .

So Abu Abdullahasws said: ‘But, it was not Permitted for usasws at first before you’. I said, ‘May I be sacrificed for youasws ! So, should I inform anyone (else) with it?’ So heasws said: ‘Yes, your wife and your children’. And it was so that with me was my wife and children and my friends, and it was so that Yunus Bin Zibyan was from my friends. So when I informed them, they Praised Allahazwj Mighty and Majestic and Yunus said, ‘No, by Allahazwj, until I hear that from himasws ’, and there was a haste with him. So he went out, and I followed him.

So when I ended up to the door, I heard Abu Abdullahasws saying to him: ‘And you have preceded measws to it, O Yunus. The matter is as Fayz has said to you’. So he said, ‘I have heard, and I shall obey’. So Abu Abdullahasws said to me: ‘Take him with you, O Fayz’.44

10 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ فُضَيْلٍ عَنْ طَاهِرٍ عَنْ أَبِي عَبْدِ الله قَالَ كَانَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَلُومُ عَبْدَ الله وَيُعَاتِبُهُ وَيَعِظُهُ وَيَقُولُ مَا مَنَعَكَ أَنْ تَكُونَ مِثْلَ أَخِيكَ فَوَ الله إِنِّي لاعْرِفُ النُّورَ فِي وَجْهِهِ فَقَالَ عَبْدُ الله لِمَ أَ لَيْسَ أَبِي وَأَبُوهُ وَاحِداً وَأُمِّي وَأُمُّهُ وَاحِدَةً فَقَالَ لَهُ أَبُو عَبْدِ الله إِنَّهُ مِنْ نَفْسِي وَأَنْتَ ابْنِي

Muhammad BinYahya, from Muhammad Bin Al-Husayn, from Ja’far Bin Bashir, from Fuzayl, from Tahir,

(It has been narrated) from Abu Abdullahasws , said, ‘It was so that Abu Abdullahasws was blaming Abdullah, and admonishing him and exhorting him, and heasws was saying: ‘What is preventing you from becoming like your brother (Musaasws ), for, by Allahazwj, Iasws recognise the Light in hisasws face’. So Abdullah said, ‘Isn’t my fatherasws and hisasws fatherasws one, and my mother and hisasws mother one?’ So Abu Abdullahasws said to him: ‘Heasws is from myasws self, and you are myasws son’.45

11 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَعْقُوبَ السَّرَّاجِ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَهُوَ وَاقِفٌ عَلَى رَأْسِ أَبِي الْحَسَنِ مُوسَى وَهُوَ فِي الْمَهْدِ فَجَعَلَ يُسَارُّهُ طَوِيلاً فَجَلَسْتُ حَتَّى فَرَغَ فَقُمْتُ إِلَيْهِ فَقَالَ لِي ادْنُ مِنْ مَوْلاكَ فَسَلِّمْ فَدَنَوْتُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلامَ بِلِسَانٍ فَصِيحٍ ثُمَّ قَالَ لِيَ اذْهَبْ فَغَيِّرِ اسْمَ ابْنَتِكَ الَّتِي سَمَّيْتَهَا أَمْسِ فَإِنَّهُ اسْمٌ يُبْغِضُهُ الله وَكَانَ وُلِدَتْ لِيَ ابْنَةٌ سَمَّيْتُهَا بِالْحُمَيْرَاءِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) انْتَهِ إِلَى أَمْرِهِ تُرْشَدْ فَغَيَّرْتُ اسْمَهَا

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Muhammad Bin Sinan, from Yaqoub Al Sarraj who said,

‘I went over to Abu Abdullahasws and heasws had paused by the head of Abu Al-Hassan Musaasws , and heasws was in the cradle. So heasws went on to talk secretively to himasws for a long time. So I sat down until heasws was free. Then I stood up to (speak with) himasws , so heasws said to me: ‘Approach your Masterasws , and greet’. So I approached and greeted upon himasws , and heasws returned the greeting by an eloquent tongue.

Then heasws said to me: ‘Go, and change the name of your daughter which you named her with yesterday, for it is a name Hated by Allahazwj’. And it was so that a daughter had been born unto me. I had named her as Al-Humeyra. So Abu Abdullahasws said to me: ‘Finalise this matter, you would be rightly Guided’. So I changed her name’.46

12 ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ دَعَا أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَوْماً وَنَحْنُ عِنْدَهُ فَقَالَ لَنَا عَلَيْكُمْ بِهَذَا فَهُوَ وَالله صَاحِبُكُمْ بَعْدِي

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Suleyman Bin Khalid who said,

‘Abu Abdullahasws called Abu Al-Hassanasws one day, and we were in hisasws presence, so heasws said to us: ‘It is upon you all with this oneasws , for heasws , by Allahazwj, is your Masterasws after measws ’.47

13 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلٍ أَوْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ عَنْ أَبِي أَيُّوبَ النَّحْوِيِّ قَالَ بَعَثَ إِلَيَّ أَبُو جَعْفَرٍ الْمَنْصُورُ فِي جَوْفِ اللَّيْلِ فَأَتَيْتُهُ فَدَخَلْتُ عَلَيْهِ وَهُوَ جَالِسٌ عَلَى كُرْسِيٍّ وَبَيْنَ يَدَيْهِ شَمْعَةٌ وَفِي يَدِهِ كِتَابٌ قَالَ فَلَمَّا سَلَّمْتُ عَلَيْهِ رَمَى بِالْكِتَابِ إِلَيَّ وَهُوَ يَبْكِي فَقَالَ لِي هَذَا كِتَابُ مُحَمَّدِ بْنِ سُلَيْمَانَ يُخْبِرُنَا أَنَّ جَعْفَرَ بْنَ مُحَمَّدٍ قَدْ مَاتَ فَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ ثَلاثاً وَأَيْنَ مِثْلُ جَعْفَرٍ ثُمَّ قَالَ لِيَ اكْتُبْ قَالَ فَكَتَبْتُ صَدْرَ الْكِتَابِ ثُمَّ قَالَ اكْتُبْ إِنْ كَانَ أَوْصَى إِلَى رَجُلٍ وَاحِدٍ بِعَيْنِهِ فَقَدِّمْهُ وَاضْرِبْ عُنُقَهُ قَالَ فَرَجَعَ إِلَيْهِ الْجَوَابُ أَنَّهُ قَدْ أَوْصَى إِلَى خَمْسَةٍ وَاحِدُهُمْ أَبُو جَعْفَرٍ الْمَنْصُورُ وَمُحَمَّدُ بْنُ سُلَيْمَانَ وَعَبْدُ الله وَمُوسَى وَحَمِيدَةُ

Ali Bin Muhammad, from Sahl, or someone else, from Muhammad Bin Al Waleed, from Yunus, from Dawood Zurby, from Abu Ayoub Al Nahwa who said,

‘Abu Ja’far Al-Manour (the Caliph) sent for me in the middle of the night. So I went over to him and came up to him, and he was seated upon a chair, and in front of him was a candle and in his hand was a letter. So when I greeted upon him, he threw the letter towards me and he was crying, and he said to me, ‘This is the letter of Muhammad Bin Suleyman informing us that Ja’farasws Bin Muhammadasws has passed away, for we are for Allahazwj and to Himazwj are we returning (three times), and where is the likes of Ja’farasws ?’

Then he said to me, ‘Write!’ So I wrote the commencement of the letter. Then he said, ‘If it was so that heasws had bequeathed to one man in particular, so bring him forward and strike off his neck’. So the answer returned to him that heasws had bequeathed to five – Abu Ja’far Al-Mansour, and Muhammad Bin Suleyman, and Abdullah, and Musaasws , and Hameyda’.48

14 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ بِنَحْوٍ مِنْ هَذَا إِلا أَنَّهُ ذَكَرَ أَنَّهُ أَوْصَى إِلَى أَبِي جَعْفَرٍ الْمَنْصُورِ وَعَبْدِ الله وَمُوسَى وَمُحَمَّدِ بْنِ جَعْفَرٍ وَمَوْلىً لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فَقَالَ أَبُو جَعْفَرٍ لَيْسَ إِلَى قَتْلِ هَؤُلاءِ سَبِيلٌ

Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd,

‘Approximate to this (above Hadeeth), except that he (the narrator) mentioned that heasws had bequeathed to Abu Ja’far Mansour, and Abdullah, and Musaasws , and Muhammad Bin Ja’far, and a slave of Abu Abdullahasws . So Abu Ja’far (the Caliph) said, ‘There isn’t a way to kill them (all)’.49

15 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ صَاحِبِ هَذَا الامْرِ فَقَالَ إِنَّ صَاحِبَ هَذَا الامْرِ لا يَلْهُو وَلا يَلْعَبُ وَأَقْبَلَ أَبُو الْحَسَنِ مُوسَى وَهُوَ صَغِيرٌ وَمَعَهُ عَنَاقٌ مَكِّيَّةٌ وَهُوَ يَقُولُ لَهَا اسْجُدِي لِرَبِّكِ فَأَخَذَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وَضَمَّهُ إِلَيْهِ وَقَالَ بِأَبِي وَأُمِّي مَنْ لا يَلْهُو وَلا يَلْعَبُ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Ali Bin Al Hassan, from Safwan Al Jammal who said,

‘I asked Abu Abdullahasws about the Master of this command (Imamate), so heasws said: ‘The Master of this command would ‘ لََ يَلْهُو وَ لََ يَلْعَبُ ’ neither (indulge in) games nor play’, and Abu Al-Hassan Musaasws came over, and heasws was young, and with himasws was a Meccan kid (baby goat), and heasws was saying: ‘Prostrate to your Lordazwj!’ So Abu Abdullahasws grabbed himasws and embraced himasws to himselfasws and said: ‘By myasws fatherasws and myasws mother! The oneasws who neither (indulges in) games nor play’.50

16 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عُبَيْسِ بْنِ هِشَامٍ قَالَ حَدَّثَنِي عُمَرُ الرُّمَّانِيُّ عَنْ فَيْضِ بْنِ الْمُخْتَارِ قَالَ إِنِّي لَعِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) إِذْ أَقْبَلَ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) وَهُوَ غُلامٌ فَالْتَزَمْتُهُ وَقَبَّلْتُهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَنْتُمُ السَّفِينَةُ وَهَذَا مَلاحُهَا قَالَ فَحَجَجْتُ مِنْ قَابِلٍ وَمَعِي أَلْفَا دِينَارٍ فَبَعَثْتُ بِأَلْفٍ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَأَلْفٍ إِلَيْهِ فَلَمَّا دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ يَا فَيْضُ عَدَلْتَهُ بِي قُلْتُ إِنَّمَا فَعَلْتُ ذَلِكَ لِقَوْلِكَ فَقَالَ أَمَا وَالله مَا أَنَا فَعَلْتُ ذَلِكَ بَلِ الله عَزَّ وَجَلَّ فَعَلَهُ بِهِ

Ali Bin Muhammad, from one of our companions, from Ubeys Bin Hisham who said, ‘Umro Al Rummany narrated to me, from Fayz Bin Al Mukhtar who said,

‘I was in the presence of Abu Abdullahasws when Abu Al-Hassan Musaasws came over, and heasws was a boy. So heasws embraced himasws and kissed himasws , and Abu Abdullahasws said: ‘You are the ship and this oneasws is its captain’.

He (the narrator) said, ‘So I performed Hajj the next year and with me were two thousand Dinars. So I sent a thousand over to Abu Abdullahasws and a thousand to himasws (Musaasws ). So when I went over to Abu Abdullahasws , heasws said: ‘O Fayz! You equated himasws with measws ’. I said, ‘But rather, I did that due to yourasws words’. So heasws said: ‘But, by Allahazwj, it was not Iasws who did that, but (it was) Allahazwj Mighty and Majestic who Did it with himasws ’.51

72 ـ بَابُ الْإِشَارَةِ والنَّصِّ عَلى أَبِي الْحَسَنِ الرِّضَا عليه‌السلام ‌

Chapter 72 – The Indication and the wordings upon Abu Al-Hassan Al-Rezaasws

1 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ كُنْتُ أَنَا وَهِشَامُ بْنُ الْحَكَمِ وَعَلِيُّ بْنُ يَقْطِينٍ بِبَغْدَادَ فَقَالَ عَلِيُّ بْنُ يَقْطِينٍ كُنْتُ عِنْدَ الْعَبْدِ الصَّالِحِ جَالِساً فَدَخَلَ عَلَيْهِ ابْنُهُ عَلِيٌّ فَقَالَ لِي يَا عَلِيَّ بْنَ يَقْطِينٍ هَذَا عَلِيٌّ سَيِّدُ وُلْدِي أَمَا إِنِّي قَدْ نَحَلْتُهُ كُنْيَتِي فَضَرَبَ هِشَامُ بْنُ الْحَكَمِ بِرَاحَتِهِ جَبْهَتَهُ ثُمَّ قَالَ وَيْحَكَ كَيْفَ قُلْتَ فَقَالَ عَلِيُّ بْنُ يَقْطِينٍ سَمِعْتُ وَالله مِنْهُ كَمَا قُلْتُ فَقَالَ هِشَامٌ أَخْبَرَكَ أَنَّ الامْرَ فِيهِ مِنْ بَعْدِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Husayn Bin Nuaym Al Sahhaf who said,

‘I, and Hisham Bin Al-Hakam, and Ali Bin Yaqteen were at Baghdad, so Ali Bin Yaqteen said, ‘I was seated in the presence of Abd Al-Salihasws (7th Imamasws ), and hisasws sonasws Aliasws came over to himasws . So heasws said to me: ‘O Ali Bin Yaqteen! This Aliasws , is the chief of myasws children. As for Iasws , Iasws have gifted himasws myasws teknonym’. So Hisham Bin Al-Hakam touched his forehead by his palm, then said, ‘Woe be unto you! How?’ I said, ‘Ali Bin Yaqteen said he heard it, by Allahazwj, from himasws just as he said’. So Hisham said, ‘Did he inform you that the command (Imamate) is in himasws from after himasws ?’

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ كُنْتُ عِنْدَ الْعَبْدِ الصَّالِحِ وَفِي نُسْخَةِ الصَّفْوَانِيِّ قَالَ كُنْتُ أَنَا ثُمَّ ذَكَرَ مِثْلَهُ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Al-Husayn Bin Nuaym Al-Sahhaf who said, ‘I was in the presence of Al-Abd Al-Salihasws (7th Imamasws )’. And in a copy of Al-Safwany, he said, ‘I was’, then mentioned similar to it.52

2 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ نُعَيْمٍ الْقَابُوسِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ ابْنِي عَلِيّاً أَكْبَرُ وُلْدِي وَأَبَرُّهُمْ عِنْدِي وَأَحَبُّهُمْ إِلَيَّ وَهُوَ يَنْظُرُ مَعِي فِي الْجَفْرِ وَلَمْ يَنْظُرْ فِيهِ إِلا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ

A number of our companions, from Ahmad Bin Muhammad, from Muawiya Bin Hukeym, from Nuaym Al Qabousy,

(It has been narrated) from Abu Al-Hassanasws that heasws said: ‘Myasws sonasws Aliasws is the eldest of myasws children, and the more righteous of them in myasws presence, and the most beloved of them to measws , and heasws looks into Al-Jaf’r with measws , and none looks into it except for a Prophetas or a successoras of a Prophetas ’.53

3 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَإِسْمَاعِيلَ بْنِ عَبَّادٍ الْقَصْرِيِّ جَمِيعاً عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ إِنِّي قَدْ كَبِرَ سِنِّي فَخُذْ بِيَدِي مِنَ النَّارِ قَالَ فَأَشَارَ إِلَى ابْنِهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ هَذَا صَاحِبُكُمْ مِنْ بَعْدِي

Ahmad Bin Mihran, from Muhammad Bin Ali, from Muhammad Bin Sinan and Ismail Bin Abbad Al Qasary, altogether from Dawood Al Raqqy who said,

‘I said to Abu Ibrahimasws (7th Imamasws , ‘May I be sacrificed for youasws ! I have aged a lot, so take my hand out from the fire’. So heasws gestured towards hisasws sonasws Abu Al-Hassanasws , and heasws said: ‘This oneasws is your Masterasws after measws ’.54

4 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنِ الْحَسَنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لابِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) أَ لا تَدُلُّنِي إِلَى مَنْ آخُذُ عَنْهُ دِينِي فَقَالَ هَذَا ابْنِي عَلِيٌّ إِنَّ أَبِي أَخَذَ بِيَدِي فَأَدْخَلَنِي إِلَى قَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا بُنَيَّ إِنَّ الله عَزَّ وَجَلَّ قَالَ إِنِّي جاعِلٌ فِي الارْضِ خَلِيفَةً وَإِنَّ الله عَزَّ وَجَلَّ إِذَا قَالَ قَوْلاً وَفَى بِهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Al Hassan, from Ibn Abu Umeyr, from Muhammad Bin Is’haq Bin Ammar, said,

‘I said to Abu Al-Hassanasws the 1st, ‘Will youasws not point me to the oneasws from whom I should be taking my Religion?’ So heasws said: ‘This sonasws of mineasws , Aliasws . Myasws fatherasws grabbed measws by myasws hand and took measws to the grave of Rasool-Allahsaww and heasws said: ‘O myasws sonasws ! Allahazwj Mighty and Majestic Said [2:30] And when your Lord said to the Angels, I am going to Make a Caliph in the earth, and surely when Allahazwj Mighty and Majestic Says (some) Words, Heazwj Fulfils it’.55

5 ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لابِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) إِنِّي قَدْ كَبِرَتْ سِنِّي وَدَقَّ عَظْمِي وَإِنِّي سَأَلْتُ أَبَاكَ (عَلَيْهِ السَّلام) فَأَخْبَرَنِي بِكَ فَأَخْبِرْنِي مَنْ بَعْدَكَ فَقَالَ هَذَا أَبُو الْحَسَنِ الرِّضَا

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Al Husayn Al Luluie, frm Yahya Bin Amro, from Dawood Al Raqqy who said,

‘I said to Abu Al-Hassan Musaasws , ‘I have aged a lot and my bones are knocking, and I asked yourasws fatherasws , so heasws informed me of youasws , therefore inform me of the oneasws after youasws ’. So heasws said: ‘This, Abu Al-Hassan Al-Rezaasws ’.56

6 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ زِيَادِ بْنِ مَرْوَانَ الْقَنْدِيِّ وَكَانَ مِنَ الْوَاقِفَةِ قَالَ دَخَلْتُ عَلَى أَبِي إِبْرَاهِيمَ وَعِنْدَهُ ابْنُهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ لِي يَا زِيَادُ هَذَا ابْنِي فُلانٌ كِتَابُهُ كِتَابِي وَكَلامُهُ كَلامِي وَرَسُولُهُ رَسُولِي وَمَا قَالَ فَالْقَوْلُ قَوْلُهُ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Ziyad Bin Marwan Al Qandy, and he was from the Waqifites, said,

‘I went over to Abu Ibrahimasws (7th Imamasws ), and in hisasws presence was hisasws sonasws Abu Al-Hassanasws , so heasws said to me: ‘O Ziyad! This is myasws sonasws so and so. Hisasws letters are myasws letters and hisasws speech is myasws speech, and hisasws messenger is myasws messenger, and whatever heasws says, so the (final) words are hisasws words’.57

7 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ حَدَّثَنِي الْمَخْزُومِيُّ وَكَانَتْ أُمُّهُ مِنْ وُلْدِ جَعْفَرِ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَالَ بَعَثَ إِلَيْنَا أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) فَجَمَعَنَا ثُمَّ قَالَ لَنَا أَ تَدْرُونَ لِمَ دَعَوْتُكُمْ فَقُلْنَا لا فَقَالَ اشْهَدُوا أَنَّ ابْنِي هَذَا وَصِيِّي وَالْقَيِّمُ بِأَمْرِي وَخَلِيفَتِي مِنْ بَعْدِي مَنْ كَانَ لَهُ عِنْدِي دَيْنٌ فَلْيَأْخُذْهُ مِنِ ابْنِي هَذَا وَمَنْ كَانَتْ لَهُ عِنْدِي عِدَةٌ فَلْيُنْجِزْهَا مِنْهُ وَمَنْ لَمْ يَكُنْ لَهُ بُدٌّ مِنْ لِقَائِي فَلا يَلْقَنِي إِلا بِكِتَابِهِ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl who said,

‘Al-Makhzoumy narrated to me, and it was so that his paternal uncle was from the children of Ja’farasws Bin Abu Talibasws . He said, ‘Abu Al-Hassan Musaasws sent for me. So we gathered ourselves, then said to us: ‘Do you know why Iasws invited you all?’ So we said, ‘No’. So heasws said: ‘Bear witness that this sonasws of mineasws is myasws successorasws , and the establisher of myasws commands, and myasws Caliph after measws . The one who has a debt for him with measws , so let him take it from this sonasws of mineasws , and the one who had a promise for him with measws , so let him have it fulfilled from himasws , and the one for whom it is inevitable that he must meet measws , so he should not come to meet measws except by hisasws letter (Written authorisation)’.58

8 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَعَلِيِّ بْنِ الْحَكَمِ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ خَرَجَتْ إِلَيْنَا أَلْوَاحٌ مِنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) وَهُوَ فِي الْحَبْسِ عَهْدِي إِلَى أَكْبَرِ وُلْدِي أَنْ يَفْعَلَ كَذَا وَأَنْ يَفْعَلَ كَذَا وَفُلانٌ لا تُنِلْهُ شَيْئاً حَتَّى أَلْقَاكَ أَوْ يَقْضِيَ الله عَلَيَّ الْمَوْتَ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Muhammad Bin Sinan and Ali Bin Al Hakam, altogether from Al Husayn Bin Al Mukhtar who said,

‘The tablets (written parchments) from Abu Al-Hassanasws came out to us, and heasws was in the prison: ‘Myasws Covenant it to the eldest of myasws sons, that heasws should do such and heasws should do such, and so and so will not attain anything until Iasws meet up with you, or Allahazwj Ordains the death upon measws ’.59

9 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ خَرَجَ إِلَيْنَا مِنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بِالْبَصْرَةِ أَلْوَاحٌ مَكْتُوبٌ فِيهَا بِالْعَرْضِ عَهْدِي إِلَى أَكْبَرِ وُلْدِي يُعْطَى فُلانٌ كَذَا وَفُلانٌ كَذَا وَفُلانٌ كَذَا وَفُلانٌ لا يُعْطَى حَتَّى أَجِي‏ءَ أَوْ يَقْضِيَ الله عَزَّ وَجَلَّ عَلَيَّ الْمَوْتَ إِنَّ الله يَفْعَلُ مَا يَشَاءُ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Al Mugheira, from Al Husayn Bin Al Mukhtar who said,

‘The tablets (written parchments) came out to us from Abu Al-Hassanasws at Al-Basra wherein it was written width-wise: ‘Myasws Covenant is to myasws eldest sonasws that heasws should give to so and so, such, and to so and so, such, and to so and so heasws should not give until Iasws come or Allahazwj Mighty and Majestic Ordains the death upon measws . Surely, Allahazwj Does whatever Heazwj so Desires to’.60

10 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مُحْرِزٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ كَتَبَ إِلَيَّ مِنَ الْحَبْسِ أَنَّ فُلاناً ابْنِي سَيِّدُ وُلْدِي وَقَدْ نَحَلْتُهُ كُنْيَتِي

Ahmad Bin Mihran, from Muhammad Bin Ali , from Ibn Muhriz, from Ali Bin Yaqteen,

(It has been narrated) from Abu Al-Hassanasws , said, ‘Heasws wrote to me from the prison: ‘So and so sonasws of mineasws is the chief of myasws children, andasws have gifted myasws teknonym to himasws ’.61

11 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَلِيٍّ الْخَزَّازِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ قَالَ قُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) إِنِّي أَخَافُ أَنْ يَحْدُثَ حَدَثٌ وَلا أَلْقَاكَ فَأَخْبِرْنِي مَنِ الامَامُ بَعْدَكَ فَقَالَ ابْنِي فُلانٌ يَعْنِي أَبَا الْحَسَنِ (عَلَيْهِ السَّلام)

Ahmad Bin Mihran, from Muhammad Bin Ali, from Abu Al Al Khazzaz, from Dawood Bin Suleyman who said,

‘I said to Abu Ibrahimasws (7th Imamasws ), ‘I fear that an occurrence (death) would occur and I shall not meet youasws , therefore inform measws , who is the Imamasws after youasws ?’ So heasws said: ‘Myasws sonasws so and so’, meaning Abu Al-Hassanasws ’.62

12 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعِيدِ بْنِ أَبِي الْجَهْمِ عَنِ النَّصْرِ بْنِ قَابُوسَ قَالَ قُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) إِنِّي سَأَلْتُ أَبَاكَ (عَلَيْهِ السَّلام) مَنِ الَّذِي يَكُونُ مِنْ بَعْدِكَ فَأَخْبَرَنِي أَنَّكَ أَنْتَ هُوَ فَلَمَّا تُوُفِّيَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ذَهَبَ النَّاسُ يَمِيناً وَشِمَالاً وَقُلْتُ فِيكَ أَنَا وَأَصْحَابِي فَأَخْبِرْنِي مَنِ الَّذِي يَكُونُ مِنْ بَعْدِكَ مِنْ وُلْدِكَ فَقَالَ ابْنِي فُلانٌ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Saeed Bin Abu Al Jahm, from Al Nasr Bin Qabous who said,

‘I said to Abu Ibrahimasws (7th Imamasws ), ‘I asked yourasws fatherasws who is that who would happen to be from after youasws . So heasws informed me that youasws are himasws . So when Abu Abdullahasws passed away, the people went right and left, and I said regarding youasws , I and my companions. Therefore, inform me, who is the one who would happen to be from after youasws from yourasws sons?’ So heasws said: ‘Myasws son, so and so’.63

13 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الضَّحَّاكِ بْنِ الاشْعَثِ عَنْ دَاوُدَ بْنِ زُرْبِيٍّ قَالَ جِئْتُ إِلَى أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) بِمَالٍ فَأَخَذَ بَعْضَهُ وَتَرَكَ بَعْضَهُ فَقُلْتُ أَصْلَحَكَ الله لايِّ شَيْ‏ءٍ تَرَكْتَهُ عِنْدِي قَالَ إِنَّ صَاحِبَ هَذَا الامْرِ يَطْلُبُهُ مِنْكَ فَلَمَّا جَاءَنَا نَعْيُهُ بَعَثَ إِلَيَّ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) ابْنُهُ فَسَأَلَنِي ذَلِكَ الْمَالَ فَدَفَعْتُهُ إِلَيْهِ‏

Ahmad Bin Mihran, from Muhammad Bin Ali, from Al Zahhak Bin Al Ash’as Bin Al Ash’ab, from Dawood Bin Zurby who said,

‘I went over to Abu Ibrahimasws with some wealth, so heasws took part of it and left part. So I said, ‘May Allahazwj Keep youasws well! For which thing (reason) did youasws leave it to be with me?’ Heasws said: ‘The Master of this command (Imamate), would seek it from youasws ’. So when hisasws Obituary came to us, Abu Al-Hassanasws , hisasws sonasws sent a message to me, asking me for that wealth. So I handed it over to himasws ’.64

14 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَكَمِ الارْمَنِيِّ قَالَ حَدَّثَنِي عَبْدُ الله بْنُ إِبْرَاهِيمَ بْنِ عَلِيِّ بْنِ عَبْدِ الله بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ عَنْ يَزِيدَ بْنِ سَلِيطٍ الزَّيْدِيِّ قَالَ أَبُو الْحَكَمِ وَأَخْبَرَنِي عَبْدُ الله بْنُ مُحَمَّدِ بْنِ عُمَارَةَ الْجَرْمِيُّ عَنْ يَزِيدَ بْنِ سَلِيطٍ قَالَ لَقِيتُ أَبَا إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَنَحْنُ نُرِيدُ الْعُمْرَةَ فِي بَعْضِ الطَّرِيقِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَلْ تُثْبِتُ هَذَا الْمَوْضِعَ الَّذِي نَحْنُ فِيهِ قَالَ نَعَمْ فَهَلْ تُثْبِتُهُ أَنْتَ قُلْتُ نَعَمْ إِنِّي أَنَا وَأَبِي لَقِينَاكَ هَاهُنَا وَأَنْتَ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) وَمَعَهُ إِخْوَتُكَ فَقَالَ لَهُ أَبِي بِأَبِي أَنْتَ وَأُمِّي أَنْتُمْ كُلُّكُمْ أَئِمَّةٌ مُطَهَّرُونَ وَالْمَوْتُ لا يَعْرَى مِنْهُ أَحَدٌ فَأَحْدِثْ إِلَيَّ شَيْئاً أُحَدِّثْ بِهِ مَنْ يَخْلُفُنِي مِنْ بَعْدِي فَلا يَضِلَّ قَالَ نَعَمْ يَا أَبَا عَبْدِ الله هَؤُلاءِ وُلْدِي وَهَذَا سَيِّدُهُمْ وَأَشَارَ إِلَيْكَ وَقَدْ عُلِّمَ الْحُكْمَ وَالْفَهْمَ وَالسَّخَاءَ وَالْمَعْرِفَةَ بِمَا يَحْتَاجُ إِلَيْهِ النَّاسُ وَمَا اخْتَلَفُوا فِيهِ مِنْ أَمْرِ دِينِهِمْ وَدُنْيَاهُمْ وَفِيهِ حُسْنُ الْخُلُقِ وَحُسْنُ الْجَوَابِ وَهُوَ بَابٌ مِنْ أَبْوَابِ الله عَزَّ وَجَلَّ وَفِيهِ أُخْرَى خَيْرٌ مِنْ هَذَا كُلِّهِ فَقَالَ لَهُ أَبِي وَمَا هِيَ بِأَبِي أَنْتَ وَأُمِّي قَالَ (عَلَيْهِ السَّلام) يُخْرِجُ الله عَزَّ وَجَلَّ مِنْهُ غَوْثَ هَذِهِ الامَّةِ وَغِيَاثَهَا وَعَلَمَهَا وَنُورَهَا وَفَضْلَهَا وَحِكْمَتَهَا خَيْرُ مَوْلُودٍ وَخَيْرُ نَاشِئٍ يَحْقُنُ الله عَزَّ وَجَلَّ بِهِ الدِّمَاءَ وَيُصْلِحُ بِهِ ذَاتَ الْبَيْنِ وَيَلُمُّ بِهِ الشَّعْثَ وَيَشْعَبُ بِهِ الصَّدْعَ وَيَكْسُو بِهِ الْعَارِيَ وَيُشْبِعُ بِهِ الْجَائِعَ وَيُؤْمِنُ بِهِ الْخَائِفَ وَيُنْزِلُ الله بِهِ الْقَطْرَ وَيَرْحَمُ بِهِ الْعِبَادَ خَيْرُ كَهْلٍ وَخَيْرُ نَاشِئٍ قَوْلُهُ حُكْمٌ وَصَمْتُهُ عِلْمٌ يُبَيِّنُ لِلنَّاسِ مَا يَخْتَلِفُونَ فِيهِ وَيَسُودُ عَشِيرَتَهُ مِنْ قَبْلِ أَوَانِ حُلُمِهِ فَقَالَ لَهُ أَبِي بِأَبِي أَنْتَ وَأُمِّي وَهَلْ وُلِدَ قَالَ نَعَمْ وَمَرَّتْ بِهِ سِنُونَ قَالَ يَزِيدُ فَجَاءَنَا مَنْ لَمْ نَسْتَطِعْ مَعَهُ كَلاماً قَالَ يَزِيدُ فَقُلْتُ لابِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَأَخْبِرْنِي أَنْتَ بِمِثْلِ مَا أَخْبَرَنِي بِهِ أَبُوكَ (عَلَيْهِ السَّلام) فَقَالَ لِي نَعَمْ إِنَّ أَبِي (عَلَيْهِ السَّلام) كَانَ فِي زَمَانٍ لَيْسَ هَذَا زَمَانَهُ فَقُلْتُ لَهُ فَمَنْ يَرْضَى مِنْكَ بِهَذَا فَعَلَيْهِ لَعْنَةُ الله قَالَ فَضَحِكَ أَبُو إِبْرَاهِيمَ ضَحِكاً شَدِيداً ثُمَّ قَالَ أُخْبِرُكَ يَا أَبَا عُمَارَةَ إِنِّي خَرَجْتُ مِنْ مَنْزِلِي فَأَوْصَيْتُ إِلَى ابْنِي فُلانٍ وَأَشْرَكْتُ مَعَهُ بَنِيَّ فِي الظَّاهِرِ وَأَوْصَيْتُهُ فِي الْبَاطِنِ فَأَفْرَدْتُهُ وَحْدَهُ وَلَوْ كَانَ الامْرُ إِلَيَّ لَجَعَلْتُهُ فِي الْقَاسِمِ ابْنِي لِحُبِّي إِيَّاهُ وَرَأْفَتِي عَلَيْهِ وَلَكِنْ ذَلِكَ إِلَى الله عَزَّ وَجَلَّ يَجْعَلُهُ حَيْثُ يَشَاءُ وَلَقَدْ جَاءَنِي بِخَبَرِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ أَرَانِيهِ وَأَرَانِي مَنْ يَكُونُ مَعَهُ وَكَذَلِكَ لا يُوصَى إِلَى أَحَدٍ مِنَّا حَتَّى يَأْتِيَ بِخَبَرِهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَجَدِّي عَلِيٌّ صَلَوَاتُ الله عَلَيْهِ وَرَأَيْتُ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاتَماً وَسَيْفاً وَعَصًا وَكِتَاباً وَعِمَامَةً فَقُلْتُ مَا هَذَا يَا رَسُولَ الله فَقَالَ لِي أَمَّا الْعِمَامَةُ فَسُلْطَانُ الله عَزَّ وَجَلَّ وَأَمَّا السَّيْفُ فَعِزُّ الله تَبَارَكَ وَتَعَالَى وَأَمَّا الْكِتَابُ فَنُورُ الله تَبَارَكَ وَتَعَالَى وَأَمَّا الْعَصَا فَقُوَّةُ الله وَأَمَّا الْخَاتَمُ فَجَامِعُ هَذِهِ الامُورِ ثُمَّ قَالَ لِي وَالامْرُ قَدْ خَرَجَ مِنْكَ إِلَى غَيْرِكَ فَقُلْتُ يَا رَسُولَ الله أَرِنِيهِ أَيُّهُمْ هُوَ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا رَأَيْتُ مِنَ الائِمَّةِ أَحَداً أَجْزَعَ عَلَى فِرَاقِ هَذَا الامْرِ

مِنْكَ وَلَوْ كَانَتِ الامَامَةُ بِالْمَحَبَّةِ لَكَانَ إِسْمَاعِيلُ أَحَبَّ إِلَى أَبِيكَ مِنْكَ وَلَكِنْ ذَلِكَ مِنَ الله عَزَّ وَجَلَّ ثُمَّ قَالَ أَبُو إِبْرَاهِيمَ وَرَأَيْتُ وُلْدِي جَمِيعاً الاحْيَاءَ مِنْهُمْ وَالامْوَاتَ فَقَالَ لِي أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) هَذَا سَيِّدُهُمْ وَأَشَارَ إِلَى ابْنِي عَلِيٍّ فَهُوَ مِنِّي وَأَنَا مِنْهُ وَالله مَعَ الْمُحْسِنِينَ قَالَ يَزِيدُ ثُمَّ قَالَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) يَا يَزِيدُ إِنَّهَا وَدِيعَةٌ عِنْدَكَ فَلا تُخْبِرْ بِهَا إِلا عَاقِلاً أَوْ عَبْداً تَعْرِفُهُ صَادِقاً وَإِنْ سُئِلْتَ عَنِ الشَّهَادَةِ فَاشْهَدْ بِهَا وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها وَقَالَ لَنَا أَيْضاً وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهادَةً عِنْدَهُ مِنَ الله قَالَ فَقَالَ أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) فَأَقْبَلْتُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْتُ قَدْ جَمَعْتَهُمْ لِي بِأَبِي وَأُمِّي فَأَيُّهُمْ هُوَ فَقَالَ هُوَ الَّذِي يَنْظُرُ بِنُورِ الله عَزَّ وَجَلَّ وَيَسْمَعُ بِفَهْمِهِ وَيَنْطِقُ بِحِكْمَتِهِ يُصِيبُ فَلا يُخْطِئُ وَيَعْلَمُ فَلا يَجْهَلُ مُعَلَّماً حُكْماً وَعِلْماً هُوَ هَذَا وَأَخَذَ بِيَدِ عَلِيٍّ ابْنِي ثُمَّ قَالَ مَا أَقَلَّ مُقَامَكَ مَعَهُ فَإِذَا رَجَعْتَ مِنْ سَفَرِكَ فَأَوْصِ وَأَصْلِحْ أَمْرَكَ وَافْرُغْ مِمَّا أَرَدْتَ فَإِنَّكَ مُنْتَقِلٌ عَنْهُمْ وَمُجَاوِرٌ غَيْرَهُمْ فَإِذَا أَرَدْتَ فَادْعُ عَلِيّاً فَلْيُغَسِّلْكَ وَلْيُكَفِّنْكَ فَإِنَّهُ طُهْرٌ لَكَ وَلا يَسْتَقِيمُ إِلا ذَلِكَ وَذَلِكَ سُنَّةٌ قَدْ مَضَتْ فَاضْطَجِعْ بَيْنَ يَدَيْهِ وَصُفَّ إِخْوَتَهُ خَلْفَهُ وَعُمُومَتَهُ وَمُرْهُ فَلْيُكَبِّرْ عَلَيْكَ تِسْعاً فَإِنَّهُ قَدِ اسْتَقَامَتْ وَصِيَّتُهُ وَوَلِيَكَ وَأَنْتَ حَيٌّ ثُمَّ اجْمَعْ لَهُ وُلْدَكَ مِنْ بَعْدِهِمْ فَأَشْهِدْ عَلَيْهِمْ وَأَشْهِدِ الله عَزَّ وَجَلَّ وَكَفَى بِالله شَهِيداً قَالَ يَزِيدُ ثُمَّ قَالَ لِي أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) إِنِّي أُؤْخَذُ فِي هَذِهِ السَّنَةِ وَالامْرُ هُوَ إِلَى ابْنِي عَلِيٍّ سَمِيِّ عَلِيٍّ وَعَلِيٍّ فَأَمَّا عَلِيٌّ الاوَّلُ فَعَلِيُّ بْنُ أَبِي طَالِبٍ وَأَمَّا الاخِرُ فَعَلِيُّ بن الحسين (عَلَيْهما السَّلام) أُعْطِيَ فَهْمَ الاوَّلِ وَحِلْمَهُ وَنَصْرَهُ وَوُدَّهُ وَدِينَهُ وَمِحْنَتَهُ وَمِحْنَةَ الاخِرِ وَصَبْرَهُ عَلَى مَا يَكْرَهُ وَلَيْسَ لَهُ أَنْ يَتَكَلَّمَ إِلا بَعْدَ مَوْتِ هَارُونَ بِأَرْبَعِ سِنِينَ ثُمَّ قَالَ لِي يَا يَزِيدُ وَإِذَا مَرَرْتَ بِهَذَا الْمَوْضِعِ وَلَقِيتَهُ وَسَتَلْقَاهُ فَبَشِّرْهُ أَنَّهُ سَيُولَدُ لَهُ غُلامٌ أَمِينٌ مَأْمُونٌ مُبَارَكٌ وَسَيُعْلِمُكَ أَنَّكَ قَدْ لَقِيتَنِي فَأَخْبِرْهُ عِنْدَ ذَلِكَ أَنَّ الْجَارِيَةَ الَّتِي يَكُونُ مِنْهَا هَذَا الْغُلامُ جَارِيَةٌ مِنْ أَهْلِ بَيْتِ مَارِيَةَ جَارِيَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أُمِّ إِبْرَاهِيمَ فَإِنْ قَدَرْتَ أَنْ تُبَلِّغَهَا مِنِّي السَّلامَ فَافْعَلْ قَالَ يَزِيدُ فَلَقِيتُ بَعْدَ مُضِيِّ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) عَلِيّاً (عَلَيْهِ السَّلام) فَبَدَأَنِي فَقَالَ لِي يَا يَزِيدُ مَا تَقُولُ فِي الْعُمْرَةِ فَقُلْتُ بِأَبِي أَنْتَ وَأُمِّي ذَلِكَ إِلَيْكَ وَمَا عِنْدِي نَفَقَةٌ فَقَالَ سُبْحَانَ الله مَا كُنَّا نُكَلِّفُكَ وَلا نَكْفِيكَ فَخَرَجْنَا حَتَّى انْتَهَيْنَا إِلَى ذَلِكَ الْمَوْضِعِ فَابْتَدَأَنِي فَقَالَ يَا يَزِيدُ إِنَّ هَذَا الْمَوْضِعَ كَثِيراً مَا لَقِيتَ فِيهِ جِيرَتَكَ وَعُمُومَتَكَ قُلْتُ نَعَمْ ثُمَّ قَصَصْتُ عَلَيْهِ الْخَبَرَ فَقَالَ لِي أَمَّا الْجَارِيَةُ فَلَمْ تَجِئْ بَعْدُ فَإِذَا جَاءَتْ بَلَّغْتُهَا مِنْهُ السَّلامَ فَانْطَلَقْنَا إِلَى مَكَّةَ فَاشْتَرَاهَا فِي تِلْكَ السَّنَةِ فَلَمْ تَلْبَثْ إِلا قَلِيلاً حَتَّى حَمَلَتْ فَوَلَدَتْ ذَلِكَ الْغُلامَ قَالَ يَزِيدُ وَكَانَ إِخْوَةُ عَلِيٍّ يَرْجُونَ أَنْ يَرِثُوهُ فَعَادُونِي إِخْوَتُهُ مِنْ غَيْرِ ذَنْبٍ فَقَالَ لَهُمْ إِسْحَاقُ بْنُ جَعْفَرٍ وَالله لَقَدْ رَأَيْتُهُ وَإِنَّهُ لَيَقْعُدُ مِنْ أَبِي إِبْرَاهِيمَ بِالْمَجْلِسِ الَّذِي لا أَجْلِسُ فِيهِ أَنَا

Ahmad Bin Mihran, from Muhammad Bin Ali, from Abu Al Hakam Al Armany who said, ‘Abdullah Bin Ibrahim Bin Ali Bin Abdullah Bin Ja’far Bin Abu Talib, from Yazeed Bin Saley Al Zaydi who said, ‘Abu Al Hakam said and Abdullah Bin Muhammad Bin Umara Al Jarmy informed me, from Yazeed Bin Saleyt who said,

‘I met Abu Ibrahimasws in one of the roads and we intended (performance of) Umrah. So I said, ‘May I be sacrificed for youasws ! Do you realise this place which we are in?’ Heasws said: ‘Yes, so do you realise it (as well)?’ I said, ‘Yes, because I and my father, we met youasws , we met youasws over here and youasws were with Abu Abdullahasws , and with himasws were yourasws brothers. So my father said to himasws , ‘May my father and my mother die for you! Youasws are all Purified Imamsasws , and the death, no one is immune from it. So if there occurs an occurrence (of death) to me, whom would my descendants refer to after me so that they do not stray?’

Heasws said: ‘Yes, O Abdullah! These are myasws children and this oneasws is their chief’, and heasws gestured towards youasws , and heasws is known for the judgements, and the understanding, and the generosity, and the recognition of what the people would be needy to himasws for, and what they are differing in from the matters of their Religion and their world, and in himasws are the good morals, and the good answers,

and heasws is a door from the doors of Allahazwj Mighty and Majestic, and in himasws is other, better than all of this’.

So my father said to himasws , ‘And what is it? May my father and my mother be (sacrificed) for youasws !’ Heasws said: ‘Allahazwj Mighty and Majestic would Bring about from himasws , the relief of this community, and its blossoms, and its banners, and its light, and its merits, and its wisdom. Heazwj would have the best of ‘ مَوْلُودٍ ’ (coming to world) and the best of the growths. Allahazwj Mighty and Majestic would Save the blood by himasws and Reconcile by himasws between two parties, and Gather by himasws the diversities, and Bridge by himasws the rifts, and Clothe by himasws the bare, and Feed by himasws the hungry, and Secure by himasws the fearful, and Allahazwj would Send down the drops (rain) due to himasws , and have Mercy on the servants due to himasws .

Heasws would be the best of the elderly and the best of the budding (youths). Hisasws words would be wisdom and hisasws silence - the knowledge. Heasws would clarify to the people whatever they would be differing in, and heasws would be assisting hisasws claim from before hisasws attainment of the adulthood’.

So my father said to himasws , ‘May my father and my mother be (sacrificed) for youasws ! And has heasws been born yet?’ Heasws said: ‘Yes, and years have passed’.

Yazeed said, ‘So there came to us one who we did not have the leeway of speaking (in his presence)’. Yazeed said, ‘Then I said to Abu Ibrahimasws (7th Imamasws ), ‘So (now) youasws inform me with similar to what yourasws fatherasws informed me with’. So heasws said to me: ‘Yes. Myasws fatherasws was in an era, (but) this isn’t hisasws era’. So I said to himasws , ‘So whoever is pleased from youasws with this (much only), so upon him is the Curse of Allahazwj’. So Abu Ibrahimasws laughed intensely, then said: ‘Iasws shall inform you, O Abu Umara!

Iasws came out from myasws house, so Iasws bequeathed to myasws sonasws so and so, and Iasws participated with himasws myasws (other) sons regarding the apparent, and Iasws bequeathed to himasws in the hidden, alone, and had the matter been to measws , Iasws would have made it to be in Al-Qasim, myasws son, due to myasws love for him and myasws kindness upon him. But, that is up to Allahazwj Mighty and Majestic. Heazwj Makes it to be wherever Heazwj so Desires to.

And Rasool-Allahsaww had come to measws with hisasws news, then hesaww showed himasws to measws , and Iasws saw the ones who would be with himasws . And like that it is. Not one of usasws can be bequeath until Rasool-Allahsaww comes with hisasws news, and myasws grandfatherasws Aliasws . And Iasws saw with Rasool-Allahsaww , hissaww ring, and hissaww sword, and hissaww staff, and hissaww Book, and hissaww turban.

So Iasws said: ‘What is this, O Rasool-Allahsaww ?’ So hesaww said to me: ‘As for the turban, so it is the Authority of Allahazwj Mighty and Majestic, and as for the sword, so it is the Might of Allahazwj Blessed and High, and as for the Book, so it is the Light of Allahazwj Blessed and High, and as for the Staff, so it is the Strength of Allahazwj, and as for the ring, so it is the entirety of these matters’.

Then hesaww said to me: ‘And the command (Imamate) has come out from youasws to other than youasws ’. So Iasws said, ‘O Rasool-Allahsaww ! Show measws , which of them is heasws ?’ So Rasool-Allahsaww said: ‘Isaww have not seen anyone from the Imamsasws anyone more apprehensive upon the separation of this command than youasws , and had the Imamate been with the love, it was so that Ismail was more beloved to yourasws fatherasws than youasws were, but that is from Allahazwj Mighty and Majestic’.

Then Abu Ibrahimasws said: ‘And Iasws saw myasws children altogether, the living ones from them and the deceased. So Amir Al-Momineenasws said to me: ‘This one is their chief’, and heasws gestured towards myasws sonasws Aliasws , ‘So heasws is from measws and Iasws am from himasws , and Allahasws is with the good doers’.

Yazeed said, ‘Then Abu Ibrahimasws said: ‘O Yazeed! It is a deposit with you, therefore do not inform with it to anyone except an intellectual, or a servants whose sincerity you recognise, and if you are asked about the witnessing, so testify with it, and these are the Words of Allahazwj Mighty and Majestic [4:58] Surely Allah Commands you to make over trusts to their owners. And Heazwj Said to us as well [2:140] And who is more unjust than he who conceals a testimony that he has from Allah?’

He (the narrator) said, ‘So Abu Ibrahimasws said: ‘So Iasws turned towards Rasool-Allahazwj, and Iasws said: ‘Yousaww have gathered them for measws . By myasws fatherasws and myasws mother, so which of them is heasws ?’ So hesaww said: ‘Heasws is the one who looks by the Light of Allahazwj Mighty and Majestic, and heasws hears by Hisazwj Understanding, and heasws speaks by Hisazwj Wisdom. Heasws gets its right and heasws does not err, and heasws knows and heasws is not ignorant. Heasws is Taught the Wisdom and the Knowledge. Heasws is this one’, and hesaww grabbed the hand of Aliasws , myasws sonasws ’.

Then hesaww said: ‘How little is yourasws remaining with himasws . So when youasws return from yourasws journey, so bequeath, and correct yourasws affairs, and be free from whatever you want, so youasws would be transferring from them and be in the vicinity of other than them. So whenever youasws want, so call Aliasws , so let himasws wash youasws , and let himasws enshroud youasws , for it would be cleaner for youasws , and nothing is straight except for that, and that is a Sunnah of the past. Then recline in front of himasws , and form rows of hisasws brothers behind him, and hisasws being a prayer leader, and instruct himasws , so let him exclaim Takbeer upon youasws , nine (exclamations), so it would he established yourasws bequest and yourasws Guardian, while youasws are alive. Then gather yourasws sons for himasws , from after himasws , so get them to bear witness, and keep Allahazwj Mighty and Majestic as a Witness, and Allahazwj Suffices as a Witness’.

Yazeed said, ‘Then Abu Ibrahimasws said to me: ‘Iasws would be Taken during this year and the command (Imamate), it would be with myasws sonasws Aliasws . Heasws was named by Aliasws and Aliasws . So as for the first Aliasws , so it is Aliasws Bin Abu Talibasws , and as for the other Aliasws , so it is Aliasws Bin Al-Husaynasws . Heasws has been Given the understanding of the first one, and hisasws forbearance, and hisasws victory, and hisasws cordiality, and hisasws Religion, and hisasws loved, and hisasws ordeals and the ordeals of the other, and hisasws patience upon what heasws dislikes, and it isn’t for himasws that heasws speaks except after the death of Haroun (Al-Rashid the Caliph) by four years’.

Then, heasws said to me: ‘O Yazeed! And when you pass by this place and meet himasws , and you shall be meeting himasws , so give himasws the glad tidings that a boy would be born unto himasws trustworthy, secure, Blessed, and heasws would be letting you know that you had met measws . So inform himasws during that, that the slave girl which this boy would happen to be from, is a slave girl from the Household of Maria (the Coptic), the slave girl of Rasool-Allahsaww , the mother of Ibrahimas (sonas of Rasool-Allahsaww ). So if you are able to deliver the greetings from measws , then do so’.

Yazeed said, ‘So I saw Aliasws after the passing away of Abu Ibrahimasws , so heasws initiated me by saying to me: ‘O Yazeed! What are you saying regarding (performing) the Umra?’ So I said, ‘By my father and my mother being for youasws ! That is up to youasws , and there is no expenditure money with me’. So heasws said: ‘Glory be to Allahazwj! Weasws would not encumber you and not suffice you’. So we went out until we ended up to that very place. So heasws initiated me saying, ‘O Yaeed! This place is where you frequently meet your neighbours and your uncles in’. I said, ‘Yes’.

Then I related the news upon himasws , so heasws said to me: ‘As for the slave girl, so she has not come yet. So when she does come, deliver to her the greetings from himasws ’. So we went to Makkah and acquired her during that year. So she did not remain except for a little before she started expecting and gave birth to that boy.

Yazeed said, ‘And it was so that the brothers of Aliasws were hoping to inherit himasws , so hisasws brothers were hostile to me with any sin (wrongdoing from me). So Is’haq Bin Ja’far said to them, ‘By Allahazwj! I have seen him and he used to (make) him (sit) near to Abu Ibrahimasws in the gathering which I could not sit it’.65

15 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي الْحَكَمِ قَالَ حَدَّثَنِي عَبْدُ الله بْنُ إِبْرَاهِيمَ الْجَعْفَرِيُّ وَعَبْدُ الله بْنُ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ يَزِيدَ بْنِ سَلِيطٍ قَالَ لَمَّا أَوْصَى أَبُو إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَشْهَدَ إِبْرَاهِيمَ بْنَ مُحَمَّدٍ الْجَعْفَرِيَّ وَإِسْحَاقَ بْنَ مُحَمَّدٍ الْجَعْفَرِيَّ وَإِسْحَاقَ بْنَ جَعْفَرِ بْنِ مُحَمَّدٍ وَجَعْفَرَ بْنَ صَالِحٍ وَمُعَاوِيَةَ الْجَعْفَرِيَّ وَيَحْيَى بْنَ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ وَسَعْدَ بْنَ عِمْرَانَ الانْصَارِيَّ وَمُحَمَّدَ بْنَ الْحَارِثِ الانْصَارِيَّ وَيَزِيدَ بْنَ سَلِيطٍ الانْصَارِيَّ وَمُحَمَّدَ بْنَ جَعْفَرِ بْنِ سَعْدٍ الاسْلَمِيَّ وَهُوَ كَاتِبُ الْوَصِيَّةِ الاولَى أَشْهَدَهُمْ أَنَّهُ يَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيهَا وَأَنَّ الله يَبْعَثُ مَنْ فِي الْقُبُورِ وَأَنَّ الْبَعْثَ بَعْدَ الْمَوْتِ حَقٌّ وَأَنَّ الْوَعْدَ حَقٌّ وَأَنَّ الْحِسَابَ حَقٌّ وَالْقَضَاءَ حَقٌّ وَأَنَّ الْوُقُوفَ بَيْنَ يَدَيِ الله حَقٌّ وَأَنَّ مَا جَاءَ بِهِ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَقٌّ وَأَنَّ مَا نَزَلَ بِهِ الرُّوحُ الامِينُ حَقٌّ عَلَى ذَلِكَ أَحْيَا وَعَلَيْهِ أَمُوتُ وَعَلَيْهِ أُبْعَثُ إِنْ شَاءَ الله وَأَشْهَدَهُمْ أَنَّ هَذِهِ وَصِيَّتِي بِخَطِّي وَقَدْ نَسَخْتُ وَصِيَّةَ جَدِّي أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَوَصِيَّةَ مُحَمَّدِ بْنِ عَلِيٍّ قَبْلَ ذَلِكَ نَسَخْتُهَا حَرْفاً بِحَرْفٍ وَوَصِيَّةَ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَى مِثْلِ ذَلِكَ وَإِنِّي قَدْ أَوْصَيْتُ إِلَى عَلِيٍّ وَبَنِيَّ بَعْدُ مَعَهُ إِنْ شَاءَ وَآنَسَ مِنْهُمْ رُشْداً وَأَحَبَّ أَنْ يُقِرَّهُمْ فَذَاكَ لَهُ وَإِنْ كَرِهَهُمْ وَأَحَبَّ أَنْ يُخْرِجَهُمْ فَذَاكَ لَهُ وَلا أَمْرَ لَهُمْ مَعَهُ وَأَوْصَيْتُ إِلَيْهِ بِصَدَقَاتِي وَأَمْوَالِي وَمَوَالِيَّ وَصِبْيَانِيَ الَّذِينَ خَلَّفْتُ وَوُلْدِي إِلَى إِبْرَاهِيمَ وَالْعَبَّاسِ وَقَاسِمٍ وَإِسْمَاعِيلَ وَأَحْمَدَ وَأُمِّ أَحْمَدَ وَإِلَى عَلِيٍّ أَمْرُ نِسَائِي دُونَهُمْ وَثُلُثُ صَدَقَةِ أَبِي وَثُلُثِي يَضَعُهُ حَيْثُ يَرَى وَيَجْعَلُ فِيهِ مَا يَجْعَلُ ذُو الْمَالِ فِي مَالِهِ فَإِنْ أَحَبَّ أَنْ يَبِيعَ أَوْ يَهَبَ أَوْ يَنْحَلَ أَوْ يَتَصَدَّقَ بِهَا عَلَى مَنْ سَمَّيْتُ لَهُ وَعَلَى غَيْرِ مَنْ سَمَّيْتُ فَذَاكَ لَهُ

وَهُوَ أَنَا فِي وَصِيَّتِي فِي مَالِي وَفِي أَهْلِي وَوُلْدِي وَإِنْ يَرَى أَنْ يُقِرَّ إِخْوَتَهُ الَّذِينَ سَمَّيْتُهُمْ فِي كِتَابِي هَذَا أَقَرَّهُمْ وَإِنْ كَرِهَ فَلَهُ أَنْ يُخْرِجَهُمْ غَيْرَ مُثَرَّبٍ عَلَيْهِ وَلا مَرْدُودٍ فَإِنْ آنَسَ مِنْهُمْ غَيْرَ الَّذِي فَارَقْتُهُمْ عَلَيْهِ فَأَحَبَّ أَنْ يَرُدَّهُمْ فِي وَلايَةٍ فَذَاكَ لَهُ وَإِنْ أَرَادَ رَجُلٌ مِنْهُمْ أَنْ يُزَوِّجَ أُخْتَهُ فَلَيْسَ لَهُ أَنْ يُزَوِّجَهَا إِلا بِإِذْنِهِ وَأَمْرِهِ فَإِنَّهُ أَعْرَفُ بِمَنَاكِحِ قَوْمِهِ وَأَيُّ سُلْطَانٍ أَوْ أَحَدٌ مِنَ النَّاسِ كَفَّهُ عَنْ شَيْ‏ءٍ أَوْ حَالَ بَيْنَهُ وَبَيْنَ شَيْ‏ءٍ مِمَّا ذَكَرْتُ فِي كِتَابِي هَذَا أَوْ أَحَدٍ مِمَّنْ ذَكَرْتُ فَهُوَ مِنَ الله وَمِنْ رَسُولِهِ بَرِي‏ءٌ وَالله وَرَسُولُهُ مِنْهُ بُرَآءُ وَعَلَيْهِ لَعْنَةُ الله وَغَضَبُهُ وَلَعْنَةُ اللاعِنِينَ وَالْمَلائِكَةِ الْمُقَرَّبِينَ وَالنَّبِيِّينَ وَالْمُرْسَلِينَ وَجَمَاعَةِ الْمُؤْمِنِينَ وَلَيْسَ لاحَدٍ مِنَ السَّلاطِينِ أَنْ يَكُفَّهُ عَنْ شَيْ‏ءٍ وَلَيْسَ لِي عِنْدَهُ تَبِعَةٌ وَلا تِبَاعَةٌ وَلا لاحَدٍ مِنْ وُلْدِي لَهُ قِبَلِي مَالٌ فَهُوَ مُصَدَّقٌ فِيمَا ذَكَرَ فَإِنْ أَقَلَّ فَهُوَ أَعْلَمُ وَإِنْ أَكْثَرَ فَهُوَ الصَّادِقُ كَذَلِكَ وَإِنَّمَا أَرَدْتُ بِإِدْخَالِ الَّذِينَ أَدْخَلْتُهُمْ مَعَهُ مِنْ وُلْدِي التَّنْوِيهَ بِأَسْمَائِهِمْ وَالتَّشْرِيفَ لَهُمْ وَأُمَّهَاتُ أَوْلادِي مَنْ أَقَامَتْ مِنْهُنَّ فِي مَنْزِلِهَا وَحِجَابِهَا فَلَهَا مَا كَانَ يَجْرِي عَلَيْهَا فِي حَيَاتِي إِنْ رَأَى ذَلِكَ وَمَنْ خَرَجَتْ مِنْهُنَّ إِلَى زَوْجٍ فَلَيْسَ لَهَا أَنْ تَرْجِعَ إِلَى مَحْوَايَ إِلا أَنْ يَرَى عَلِيٌّ غَيْرَ ذَلِكَ وَبَنَاتِي بِمِثْلِ ذَلِكَ وَلا يُزَوِّجُ بَنَاتِي أَحَدٌ مِنْ إِخْوَتِهِنَّ مِنْ أُمَّهَاتِهِنَّ وَلا سُلْطَانٌ وَلا عَمٌّ إِلا بِرَأْيِهِ وَمَشُورَتِهِ فَإِنْ فَعَلُوا غَيْرَ ذَلِكَ فَقَدْ خَالَفُوا الله وَرَسُولَهُ وَجَاهَدُوهُ فِي مُلْكِهِ وَهُوَ أَعْرَفُ بِمَنَاكِحِ قَوْمِهِ فَإِنْ أَرَادَ أَنْ يُزَوِّجَ زَوَّجَ وَإِنْ أَرَادَ أَنْ يَتْرُكَ تَرَكَ وَقَدْ أَوْصَيْتُهُنَّ بِمِثْلِ مَا ذَكَرْتُ فِي كِتَابِي هَذَا وَجَعَلْتُ الله عَزَّ وَجَلَّ عَلَيْهِنَّ شَهِيداً وَهُوَ وَأُمُّ أَحْمَدَ شَاهِدَانِ وَلَيْسَ لاحَدٍ أَنْ يَكْشِفَ وَصِيَّتِي وَلا يَنْشُرَهَا وَهُوَ مِنْهَا عَلَى غَيْرِ مَا ذَكَرْتُ وَسَمَّيْتُ فَمَنْ أَسَاءَ فَعَلَيْهِ وَمَنْ أَحْسَنَ فَلِنَفْسِهِ وَمَا رَبُّكَ بِظَلامٍ لِلْعَبِيدِ وَصَلَّى الله عَلَى مُحَمَّدٍ وَعَلَى آلِهِ وَلَيْسَ لاحَدٍ مِنْ سُلْطَانٍ وَلا غَيْرِهِ أَنْ يَفُضَّ كِتَابِي هَذَا الَّذِي خَتَمْتُ عَلَيْهِ الاسْفَلَ فَمَنْ فَعَلَ ذَلِكَ فَعَلَيْهِ لَعْنَةُ الله وَغَضَبُهُ وَلَعْنَةُ اللاعِنِينَ وَالْمَلائِكَةِ الْمُقَرَّبِينَ وَجَمَاعَةِ الْمُرْسَلِينَ وَالْمُؤْمِنِينَ مِنَ الْمُسْلِمِينَ وَعَلَى مَنْ فَضَّ كِتَابِي هَذَا وَكَتَبَ وَخَتَمَ أَبُو إِبْرَاهِيمَ وَالشُّهُودُ وَصَلَّى الله عَلَى مُحَمَّدٍ وَعَلَى آلِهِ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Abu Al Hakam who said, ‘Abdullah Bin Ibrahim Al Ja’fary and Abdullah Bin Muhammad Bin Umara narrated to me from Yazeed Bin Saleyt who said,

‘When Abu Ibrahimasws bequeathed, it was witnessed by Ibrahim Bin Muhammad Al-Ja’fary, and Is’haq Bin Muhammad Al Ja’fary, and Is’haq Bin Ja’far Bin Muhammad, and Ja’far Bin Salih and Muawiya Al Ja’fary, and Yahya Bin Al Husayn Bin Zyad Bin Ali, and Sa’ad Bin Imran Al Ansary, and Muhammad Bin Al Haris Al Ansary, and Muhammad Bin Ja’far Bin Sa’d Al Aslamy, and he was the writer of the bequest.

The first of what they witnessed what that heasws testified: ‘There is no god except Allahazwj, Alone, there being no associates for Himazwj, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww , and that the Hour is coming, there being no doubt in it, and that Allahazwj would be Resurrecting the ones in the graves, and that the Resurrection after the death is true, and that the Promise is true, and that the Reckoning is true, and the Judgment is true, and that the pausing in front of Allahazwj is true, and that whatever the Trustworthy Sprit descended with is true. Upon that Iasws live and upon it Iasws pass away, and upon it Iasws shall be Resurrected, if Allahazwj so Desires.

And I keep them as witnesses that this here is myasws bequest in myasws own handwriting, and Iasws have copied the bequest of myasws grandfatherasws Aliasws Bin Abu Talibasws and the Bequest of Muhammadasws Bin Aliasws before that, copying it letter by letter, and the Bequest of Ja’farasws Bin Muhammadasws was upon similar to that, and Iasws hereby bequeath to myasws sonasws Aliasws , and myasws son after with himasws . If heasws so desires heasws can be amiable with them rightfully, and Iasws would love it for them to acknowledge himasws . So that is for himasws , and if heasws dislikes them and loves to take them out, so that is for himasws , and there is no command for them along with himasws .

And Iasws am bequeathing to himasws with my charities, and myasws wealth, and myasws slaves, and the children which Iasws am leaving behind, and myasws sons to Ibrahim, and Al-Abbas, and Qasim, and Ismail, and Ahmad, and the uncle of Ahmad, and to Aliasws is the matter of myasws womenfolk, besides them, and a third of the charity of myasws fatherasws , and two thirds heasws can place wherever heasws so sees fit, and heasws can make to be in it whatever heasws so makes to be in it with the wealth in hisasws wealth. So if heasws so loves, heasws can sell, or gift, or confer, or give charity with it upon the ones Iasws have named for him, and upon other than the ones Iasws have named for himasws .

So that is for himasws , and heasws is measws in myasws bequest with regards to myasws wealth and regarding myasws family, and myasws children. And if heasws sees fit to accept hisasws brothers whom Iasws have named in this letter of mine, heasws accepts them, and if he dislikes it, so it is for himasws that heasws takes them out without being blamed over it nor returned. So if heasws is amiable from them with other than which Iasws have separated from them upon, so if heasws loves to repel them regarding the Wiyalah, so that is for him, and if a man from them intends to get his sister married, so it would not be for him if he gets her married except by hisasws permission and hisasws orders, for heasws recognises the marriages of hisasws people.

And whichever ruler, or anyone from the people stops himasws from something, or obstruct between him and something from what Iasws mentioned in this letter of mineasws , or anyone from whom Iasws mentioned, so he would be disavowed from Allahazwj and from Hisasws Rasoolsaww , and Allahazwj and Hisazwj Rasoolsaww would be disavowed from him, and upon him would be the Curse of Allahazwj and Hisazwj Wrath, and the Curses of the Cursers, and the Angels of Proximity, and the Prophetsas , and the Mursil Prophetsas , and the group of Momineen.

And it isn’t for anyone from the ruling authorities that they stop himasws from anything, and it isn’t for measws with himasws any demand nor a complaint, nor is there for any one of myasws children to himasws before measws regarding wealth. So heasws is the ratifier regarding what Iasws mentioned. So if it is less, so heasws would be knowing, and if it is more, so heasws is the truthful with that. And rather, Iasws intended by the inclusion of those whom Iasws included with himasws from myasws children, for the noting of their names and the nobility for them.

And the mothers of myasws children, the one from them who stays in her house and her veil, so it would be for her, whatever (expenditure monies) flowed upon her during myasws lifetime, if heasws sees that, and the one from them who goes out to marry, so there wouldn’t be for her that she returns to myasws house except if Aliasws views other than that. And myasws daughter are with the likes of that. And none shall myasws daughters get married off by anyone from their brothers from their mothers, nor one with authority, nor a paternal uncle except by hisasws view and hisasws consultation.

So if they were to do other than that, so they would have opposed Allahazwj and Hisazwj Rasoolsaww , and they would have fought against Himazwj in Hisazwj Kingdom, and heasws is more knowing of the marriages of hisasws people. So if heasws wants to get them married, so they get married, and if heasws wants them to leave it, so they should leave it, and Iasws have already bequeathed to them with the likes of what Iasws mentioned in this letter of mineasws . And Iasws made Allahazwj Mighty and Majestic as a Witness upon them, and Heazwj and Umm Ahmad are two witnesses, and there isn’t for anyone that he uncovers myasws bequest, nor publicise it, and it is from it upon other than what Iasws mentioned and specified.

So the one who offends, so it would be against himself, and the one who does good, so it would be for himself, and your Lordazwj is not the least unjust to the servants. And may Allahazwj Send Salawat upon Muhammadsaww and upon hissaww Progenyasws . And it isn’t for anyone from a ruler, or anyone else that heasws open this letter of mine which Iasws am sealing upon at the bottom. So the one who does that, so upon would be the Curse of Allahazwj and Hisazwj Wrath, and the curses of the cursing ones and the Angels of Proximity, and the group of the Mursil Prophetsas , and the Momineen from the Muslims, and upon the one who opens this letter of mine’.

And Abu Ibrahimasws wrote and sealed, and (so did the witnesses), and may Allahazwj Send Salawat upon Muhammadsaww and upon hissaww Progenyasws .’

THE AFTERMATH

قَالَ أَبُو الْحَكَمِ فَحَدَّثَنِي عَبْدُ الله بْنُ آدَمَ الْجَعْفَرِيُّ عَنْ يَزِيدَ بْنِ سَلِيطٍ قَالَ كَانَ أَبُو عِمْرَانَ الطَّلْحِيُّ قَاضِيَ الْمَدِينَةِ فَلَمَّا مَضَى مُوسَى قَدَّمَهُ إِخْوَتُهُ إِلَى الطَّلْحِيِّ الْقَاضِي فَقَالَ الْعَبَّاسُ بْنُ مُوسَى أَصْلَحَكَ الله وَأَمْتَعَ بِكَ إِنَّ فِي أَسْفَلِ هَذَا الْكِتَابِ كَنْزاً وَجَوْهَراً وَيُرِيدُ أَنْ يَحْتَجِبَهُ

وَيَأْخُذَهُ دُونَنَا وَلَمْ يَدَعْ أَبُونَا رَحِمَهُ الله شَيْئاً إِلا أَلْجَأَهُ إِلَيْهِ وَتَرَكَنَا عَالَةً وَلَوْ لا أَنِّي أَكُفُّ نَفْسِي لاخْبَرْتُكَ بِشَيْ‏ءٍ عَلَى رُءُوسِ الْمَلا فَوَثَبَ إِلَيْهِ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ فَقَالَ إِذاً وَالله تُخْبِرُ بِمَا لا نَقْبَلُهُ مِنْكَ وَلا نُصَدِّقُكَ عَلَيْهِ ثُمَّ تَكُونُ عِنْدَنَا مَلُوماً مَدْحُوراً نَعْرِفُكَ بِالْكَذِبِ صَغِيراً وَكَبِيراً وَكَانَ أَبُوكَ أَعْرَفَ بِكَ لَوْ كَانَ فِيكَ خَيْراً وَإِنْ كَانَ أَبُوكَ لَعَارِفاً بِكَ فِي الظَّاهِرِ وَالْبَاطِنِ وَمَا كَانَ لِيَأْمَنَكَ عَلَى تَمْرَتَيْنِ ثُمَّ وَثَبَ إِلَيْهِ إِسْحَاقُ بْنُ جَعْفَرٍ عَمُّهُ فَأَخَذَ بِتَلْبِيبِهِ فَقَالَ لَهُ إِنَّكَ لَسَفِيهٌ ضَعِيفٌ أَحْمَقُ اجْمَعْ هَذَا مَعَ مَا كَانَ بِالامْسِ مِنْكَ وَأَعَانَهُ الْقَوْمُ أَجْمَعُونَ فَقَالَ أَبُو عِمْرَانَ الْقَاضِي لِعَلِيٍّ قُمْ يَا أَبَا الْحَسَنِ حَسْبِي مَا لَعَنَنِي أَبُوكَ الْيَوْمَ وَقَدْ وَسَّعَ لَكَ أَبُوكَ وَلا وَالله مَا أَحَدٌ أَعْرَفَ بِالْوَلَدِ مِنْ وَالِدِهِ وَلا وَالله مَا كَانَ أَبُوكَ عِنْدَنَا بِمُسْتَخَفٍّ فِي عَقْلِهِ وَلا ضَعِيفٍ فِي رَأْيِهِ فَقَالَ الْعَبَّاسُ لِلْقَاضِي أَصْلَحَكَ الله فُضَّ الْخَاتَمَ وَاقْرَأْ مَا تَحْتَهُ فَقَالَ أَبُو عِمْرَانَ لا أَفُضُّهُ حَسْبِي مَا لَعَنَنِي أَبُوكَ الْيَوْمَ فَقَالَ الْعَبَّاسُ فَأَنَا أَفُضُّهُ فَقَالَ ذَاكَ إِلَيْكَ فَفَضَّ الْعَبَّاسُ الْخَاتَمَ فَإِذَا فِيهِ إِخْرَاجُهُمْ وَإِقْرَارُ عَلِيٍّ لَهَا وَحْدَهُ وَإِدْخَالُهُ إِيَّاهُمْ فِي وَلايَةِ عَلِيٍّ إِنْ أَحَبُّوا أَوْ كَرِهُوا وَإِخْرَاجُهُمْ مِنْ حَدِّ الصَّدَقَةِ وَغَيْرِهَا وَكَانَ فَتْحُهُ عَلَيْهِمْ بَلاءً وَفَضِيحَةً وَذِلَّةً وَلِعلي (عَلَيْهِ السَّلام) خِيَرَةً وَكَانَ فِي الْوَصِيَّةِ الَّتِي فَضَّ الْعَبَّاسُ تَحْتَ الْخَاتَمِ هَؤُلاءِ الشُّهُودُ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ وَإِسْحَاقُ بْنُ جَعْفَرٍ وَجَعْفَرُ بْنُ صَالِحٍ وَسَعِيدُ بْنُ عِمْرَانَ وَأَبْرَزُوا وَجْهَ أُمِّ أَحْمَدَ فِي مَجْلِسِ الْقَاضِي وَادَّعَوْا أَنَّهَا لَيْسَتْ إِيَّاهَا حَتَّى كَشَفُوا عَنْهَا وَعَرَفُوهَا فَقَالَتْ عِنْدَ ذَلِكَ قَدْ وَالله قَالَ سَيِّدِي هَذَا إِنَّكِ سَتُؤْخَذِينَ جَبْراً وَتُخْرَجِينَ إِلَى الْمَجَالِسِ فَزَجَرَهَا إِسْحَاقُ بْنُ جَعْفَرٍ وَقَالَ اسْكُتِي فَإِنَّ النِّسَاءَ إِلَى الضَّعْفِ مَا أَظُنُّهُ قَالَ مِنْ هَذَا شَيْئاً ثُمَّ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) الْتَفَتَ إِلَى الْعَبَّاسِ فَقَالَ يَا أَخِي إِنِّي أَعْلَمُ أَنَّهُ إِنَّمَا حَمَلَكُمْ عَلَى هَذِهِ الْغَرَائِمُ وَالدُّيُونُ الَّتِي عَلَيْكُمْ فَانْطَلِقْ يَا سَعِيدُ فَتَعَيَّنْ لِي مَا عَلَيْهِمْ ثُمَّ اقْضِ عَنْهُمْ وَلا وَالله لا أَدَعُ مُوَاسَاتَكُمْ وَبِرَّكُمْ مَا مَشَيْتُ عَلَى الارْضِ فَقُولُوا مَا شِئْتُمْ فَقَالَ الْعَبَّاسُ مَا تُعْطِينَا إِلا مِنْ فُضُولِ أَمْوَالِنَا و مَا لَنَا عِنْدَكَ أَكْثَرُ فَقَالَ قُولُوا مَا شِئْتُمْ فَالْعِرْضُ عِرْضُكُمْ فَإِنْ تُحْسِنُوا فَذَاكَ لَكُمْ عِنْدَ الله وَإِنْ تُسِيئُوا فَإِنَّ الله غَفُورٌ رَحِيمٌ وَالله إِنَّكُمْ لَتَعْرِفُونَ أَنَّهُ مَا لِي يَوْمِي هَذَا وَلَدٌ وَلا وَارِثٌ غَيْرُكُمْ وَلَئِنْ حَبَسْتُ شَيْئاً مِمَّا تَظُنُّونَ أَوِ ادَّخَرْتُهُ فَإِنَّمَا هُوَ لَكُمْ وَمَرْجِعُهُ إِلَيْكُمْ وَالله مَا مَلَكْتُ مُنْذُ مَضَى أَبُوكُمْ رَضِيَ الله عَنْهُ شَيْئاً إِلا وَقَدْ سَيَّبْتُهُ حَيْثُ رَأَيْتُمْ فَوَثَبَ الْعَبَّاسُ فَقَالَ وَالله مَا هُوَ كَذَلِكَ وَمَا جَعَلَ الله لَكَ مِنْ رَأْيٍ عَلَيْنَا وَلَكِنْ حَسَدُ أَبِينَا لَنَا وَإِرَادَتُهُ مَا أَرَادَ مِمَّا لا يُسَوِّغُهُ الله إِيَّاهُ وَلا إِيَّاكَ وَإِنَّكَ لَتَعْرِفُ أَنِّي أَعْرِفُ صَفْوَانَ بْنَ يَحْيَى بَيَّاعَ السَّابِرِيِّ بِالْكُوفَةِ وَلَئِنْ سَلِمْتُ لاغْصِصَنَّهُ بِرِيقِهِ وَأَنْتَ مَعَهُ فَقَالَ علي (عَلَيْهِ السَّلام) لا حَوْلَ وَلا قُوَّةَ إِلا بِالله الْعَلِيِّ الْعَظِيمِ أَمَّا إِنِّي يَا إِخْوَتِي فَحَرِيصٌ عَلَى مَسَرَّتِكُمْ الله يَعْلَمُ اللهمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي أُحِبُّ صَلاحَهُمْ وَأَنِّي بَارٌّ بِهِمْ وَاصِلٌ لَهُمْ رَفِيقٌ عَلَيْهِمْ أُعْنَى بِأُمُورِهِمْ لَيْلاً وَنَهَاراً فَاجْزِنِي بِهِ خَيْراً وَإِنْ كُنْتُ عَلَى غَيْرِ ذَلِكَ فَأَنْتَ عَلامُ الْغُيُوبِ فَاجْزِنِي بِهِ مَا أَنَا أَهْلُهُ إِنْ كَانَ شَرّاً فَشَرّاً وَإِنْ كَانَ خَيْراً فَخَيْراً اللهمَّ أَصْلِحْهُمْ وَأَصْلِحْ لَهُمْ وَاخْسَأْ عَنَّا وَعَنْهُمُ الشَّيْطَانَ وَأَعِنْهُمْ عَلَى طَاعَتِكَ وَوَفِّقْهُمْ لِرُشْدِكَ أَمَّا أَنَا يَا أَخِي فَحَرِيصٌ عَلَى مَسَرَّتِكُمْ جَاهِدٌ عَلَى صَلاحِكُمْ وَالله عَلَى مَا نَقُولُ وَكِيلٌ فَقَالَ الْعَبَّاسُ مَا أَعْرَفَنِي بِلِسَانِكَ وَلَيْسَ لِمِسْحَاتِكَ عِنْدِي طِينٌ فَافْتَرَقَ الْقَوْمُ عَلَى هَذَا وَصَلَّى الله عَلَى مُحَمَّدٍ وَآلِهِ.

Abu Al-Hakam said, ‘Abdullah Bin Adam Al-Ja’fary narrated to me, from Yazeed Bin Saleyt who said, ‘Abu Imran Al-Talhy was a judge of Al-Medina. So when Musaasws passed away, hisasws brothers went over to Al-Talhy the judge. So Al-Abbas (one of hisasws brothers) said, ‘May Allahazwj Keep you well and be Happy with you. At the bottom of this letter there is a treasure and jewels (mentioned) and heasws intends to conceal it, and heasws wants to take these besides us, and our fatherasws , may Allahazwj have Mercy on himasws , did not leave us anything except wealth for himasws , and left us a burden. And had I not controlled myself, I would have informed you with something against the heads of the council’.

So Ibrahim Bin Muhammad leapt upon him and he said, ‘Then by Allahazwj, you would be informing with what we will neither accept from you nor ratify you upon it, then you would become blameworthy, defeated in our presence. We know you with the lying when you were young and old, and it was so that your fatherasws knew (the lying) with you. Had there been goodness in you, and even if your fatherasws knew of you in the apparent and the hidden, and heasws had never trusted you upon (even) two dates’.

Then Ishaq Bin Ja’far, his uncle, leapt upon him (Al Abbas) and grabbed his two collars, so he said to him, ‘You are foolish, weak, stupid. This is gathered with whatever was from you yesterday’, and the people altogether supported him. So Abu Imran the judge said to Aliasws , ‘Stand, O Abu Al-Hassanasws ! It suffices me what yourasws fatherasws cursed me with today, and yourasws fatherasws has been extensive to you, and no, by Allahazwj, and no one is more knowing of his child than his parent. And no, by Allahazwj, yourasws fatherasws , in our presence, wasn’t light-minded with regard to hisasws intellect, nor was heasws weak in hisasws opinions’.

So Al-Abbas said to the judge, ‘May Allahazwj Keep you well! Open the seal and read what is beneath it!’ So Abu Imran said, ‘I will not open it. It suffices me what your fatherasws has cursed me with today’. So Al-Abbas said, ‘So I will open it’. So he said, ‘That is up to you’. So Al-Abbas opened the seal, and therein was their exit and the acceptance of Aliasws to it, alone, and their inclusion in the authority of Aliasws , whether they like it or dislike it, and their exit from the limit of the charities and others such matters. And it was so that the opening (of the bequest) was a calamity upon them and a scandal and a disgrace, and for Aliasws it was good.

And it was in the bequest which Al-Abbas opened, beneath the seal – ‘These are the witnesses – Ibrahim Bin Muhammad, and Is’haq Bin Ja’far, and Ja’far Bin Salih, and Saeed Bin Imran. And they unveiled the face of Umm Ahmad in the gathering of the judge and they claimed that she isn’t her (who she claims to be) until they uncover it from her and recognised her. So she said during that, ‘By Allahazwj! My Masterasws (husband) had said this that you would be taking this forcefully and you would be going to the gathering’. So Is’haq Bin Ja’far rebuked her and said: ‘Be silent, for the women are Subject to weakness. I don’t think heasws said anything from this!’

Then Aliasws turned towards Al-Abbas and heasws said: ‘O myasws brother! Iasws know well that rather it was the liabilities and the debts upon you all which carried you upon this. So go, O Saeed, and look into it for measws , what (debt/labilities) are upon them, and fulfil it from them. And no, by Allahazwj, Iasws will not leave being considerate with you all and be good to you for as long as Iasws walk upon the earth, therefore you can be saying whatever you so desire to’.

So Al-Abbas said, ‘What youasws are giving us is from the remnants of our own wealth, and what there is for us with youasws is more’. So heasws said: ‘Say whatever you like, so the presentation is your presentation. So if you were to be good, so that would be for you in the Presence of Allahazwj, and if you are offensive, so Allahazwj is Forgiving, Merciful. By Allahazwj! You are knowing that on this day of mineasws , there is neither a son for measws nor an inheritor apart from you all, and ifasws have withheld anything from what you are thinking, or Iasws have hoarded, so rather it is for you all, and would be returning to you. By Allahazwj! Iasws have not owned anything since your fatherasws passed away, may Allahazwj be Pleased with himasws , except that Iasws have disposed it where you have seen it’.

So Al-Abbas jumped and he said, ‘By Allahazwj! It is not like that, and Allahazwj has not Made to be for youasws any of yourasws opinions (binding) upon us, but our fatherasws wan envious to us, and hisasws intentions from what heasws wanted are from what cannot be justified with Allahazwj nor are yoursasws , and youasws know that I know Safwan Bin Yahya the seller of Al-Sabiry (fabrics) in Al-Kufa, and although youasws submit, I will drown him in his own saliva, and youasws along with him’.

So Aliasws said: ‘There is neither Might nor Strength except with Allahazwj the Exalted, the Magnificent! As for myselfasws , O myasws brothers, So Iasws am desiring your happiness. Allahazwj Knows. O Allahazwj! If Youazwj Know that Iasws love reconciling with them and Iasws am righteous with them, helping to them, kind upon them, assisting with their affairs night and day, so Recompense measws goodly for it, and if it was other than that, so Youasws are the Knower of the unseen, so Recompense measws with what Iasws are deserving of, if it was evil, so evil, and if it was good, so good’.

O Allahazwj! Correct them and Correct for them, and Keep away the Satanla from usasws and from them, and Assist them upon obeying Youazwj, and Harmonise them to Yourazwj Guidance! As for Iasws , O myasws brother, so I am desirous upon your happiness, striving upon reconciling you, and Allahazwj is the Defender upon what we are saying’.

So Al-Abbas said, ‘What I know of yourasws tongue, and there isn’t any clay with me to swab youasws with’.

And the people dispersed upon this. And may Allahazwj Send Salawat upon Muhammadsaww and hissaww Progenyasws ’.66

16 ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَعُبَيْدِ الله بْنِ الْمَرْزُبَانِ عَنِ ابْنِ سِنَانٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) مِنْ قَبْلِ أَنْ يَقْدَمَ الْعِرَاقَ بِسَنَةٍ وَعَلِيٌّ ابْنُهُ جَالِسٌ بَيْنَ يَدَيْهِ فَنَظَرَ إِلَيَّ فَقَالَ يَا مُحَمَّدُ أَمَا إِنَّهُ سَيَكُونُ فِي هَذِهِ السَّنَةِ حَرَكَةٌ فَلا تَجْزَعْ لِذَلِكَ قَالَ قُلْتُ وَمَا يَكُونُ جُعِلْتُ فِدَاكَ فَقَدْ أَقْلَقَنِي مَا ذَكَرْتَ فَقَالَ أَصِيرُ إِلَى الطَّاغِيَةِ أَمَا إِنَّهُ لا يَبْدَأُنِي مِنْهُ سُوءٌ وَمِنَ الَّذِي يَكُونُ بَعْدَهُ قَالَ قُلْتُ وَمَا يَكُونُ جُعِلْتُ فِدَاكَ قَالَ يُضِلُّ الله الظَّالِمِينَ وَيَفْعَلُ الله مَا يَشَاءُ قَالَ قُلْتُ وَمَا ذَاكَ جُعِلْتُ فِدَاكَ قَالَ مَنْ ظَلَمَ ابْنِي هَذَا حَقَّهُ وَجَحَدَ إِمَامَتَهُ مِنْ بَعْدِي كَانَ كَمَنْ ظَلَمَ عَلِيَّ بْنَ أَبِي طَالِبٍ حَقَّهُ وَجَحَدَهُ إِمَامَتَهُ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ قُلْتُ وَالله لَئِنْ مَدَّ الله لِي فِي الْعُمُرِ لاسَلِّمَنَّ لَهُ حَقَّهُ وَلاقِرَّنَّ لَهُ بِإِمَامَتِهِ قَالَ صَدَقْتَ يَا مُحَمَّدُ يَمُدُّ الله فِي عُمُرِكَ وَتُسَلِّمُ لَهُ حَقَّهُ وَتُقِرُّ لَهُ بِإِمَامَتِهِ وَإِمَامَةِ مَنْ يَكُونُ مِنْ بَعْدِهِ قَالَ قُلْتُ وَمَنْ ذَاكَ قَالَ مُحَمَّدٌ ابْنُهُ قَالَ قُلْتُ لَهُ الرِّضَا وَالتَّسْلِيمُ

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Ali and Ubeydullah Bin Al Marzuban, from Ibn Sinan who said,

‘I went over to Abu Al-Hassan Musaasws from before heasws had proceeded to Al-Iraq by a year, and Aliasws , hisasws sonasws was seated in front of himasws . So heasws looked at me and heasws said: ‘O Muhammad! There would be happening, during this year, a disturbance, therefore do not panic due to that’. I said, ‘And what would happen? May I be sacrificed for youasws , as it has worried me, what youasws have mentioned’.

So heasws said: ‘Iasws shall be going to the tyrant, it would begin for measws evil from him and from the one who would happen to be after him’. I said, ‘And what would happen? May I be sacrificed for youasws !’ Heasws said: ‘Allahazwj Lets to stray the unjust ones and Heazwj Does whatever Heazwj so Desires to’. I said, ‘And what is that? May I be sacrificed for youasws !

Heasws said: ‘The one who oppresses this sonasws of mineasws of hisasws rights and rejects hisasws Imamate after measws , would be like the one who oppressed Aliasws Bin Abu Talibasws of hisasws right and rejected hisasws Imamate after Rasool-Allahsaww ’. I said, ‘By Allahazwj! If Allahazwj was to Extend for me regarding the life-span, I will submit to himasws hisasws right and I will acknowledge to himasws with hisasws Imamate’.

Heasws said: ‘You speak the truth, O Muhammad! Allahazwj will Extend in your life-span and you will submit to himasws hisasws right and accept to himasws with hisasws Imamate, and the Imamate of the oneasws who would happen to be after himasws ’. I said, ‘And who is that?’ Heasws said: ‘Muhammadasws , hisasws sonasws ’. I said to him, ‘The agreement and the submission (from me)’.67

Question 1:

Verse 285 from Chapter Baqarah lays down the principles of a believer's faith. However, amongst these principles, nothing is mentioned about belief in Hazrat Mahdi (a.t.f.s.). Similarly, verse 136 from Chapter Nisa talks about infidelity and faith. But we find no command about belief in Imam's existence nor does it specify that disbelief in Imam (a.t.f.s.) amounts to infidelity. Is belief in Hazrat Mahdi (a.t.f.s.) one of the principles of faith and would disbelief in him lead one to infidelity?

Reply:

We set forth below the two verses referred to in the query:

“The apostle believes in what has been revealed to him from his God, and (so do) the believers; they all believe in Allah, and His angels and His books and His apostles; We make no difference between any of His apostles; and they say: We hear and obey, our God! Thy forgiveness (do we crave), and to Thee is the eventual course.” (Qur'an, 2:285)

“O you who believe! Believe in Allah, and His Apostle, and the Book which He has revealed to His Apostle and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His book and His apostles and the last day, he indeed strays off into a remote error.” (Qur'an, 4:136)

Verse 285 of Chapter Baqarah:

It's necessary to mention that the points stated in this noble verse do not specify the entire divine belief and faith. For instance, it does not mention about one of the fundamentals and necessities of faith i.e., 'Ma'ad' and belief in resurrection. But, its absence does not abate its importance. It can be said: Belief in the Book and the messenger involves belief in resurrection and belief in 'Ma'ad' is integral to belief in the Book and messenger and it is part of the necessities of divine religions.

Just as absence of 'Ma'ad' in the above verse cannot become a reason or proof for non-acceptance of 'Ma'ad' as a fundamental belief, the same applies to belief in the Imams (a.s.) and Hazrat Mahdi (a.t.f.s.). Besides, we have various other verses that talk about Imams (a.s.) and Hazrat Mahdi (a.t.f.s.).

Verse 136 of Chapter Nisa:

This verse consists of two parts: Positive and negative aspect. In the positive aspect, principle of faith is set forth. The All-Wise Allah commands to believe in four principles: Allah, apostle, book of apostle and books of previous apostles.

In the negative aspect, it says: Those who disbelieve in Allah, His angels, His Book and apostles and the last day have strayed into a remote error.

In this noble verse, we find 'Ma'ad' while talking about disbelief in fundamentals of faith. But concerning belief in fundamentals of faith nothing is mentioned about 'Ma'ad'. It's clear that each verse in every Chapter is not bound to describe every principle and every aspect of fundamentals and branches of religion. In Sunni and Shia traditions, principles like Salat, fasting, Haj etc form the religious teachings but none of these have come down in this noble verse. Their importance has come down in other verses and traditions.

The same applies to belief in the Imamate of Imams. This vital principle is pointed out in hundreds of verses, in diverse forms, and the holy prophet (s.a.w.a.) and Imams (a.s.) have interpreted and explained them to imply Amir-ul-Mu'minin's (a.s.) 'Vilayat' and Imam-e-Zaman's (a.t.f.s.) rule. Among them, we may mention the following verses: (Qur'an, 5:55), (Qur'an, 5:4), (Qur'an, 41:24), and (Qur'an, 5:64)

إنما وليكم الله.......................... ( Qur'an, 5:55 )

اليوم اكملت لكم دينكم................ (Qur'an, 5:4)

و جعلنا منهم ائمة................... (Qur'an, 41:24)

يا ايها الرسول! بلغ ما انزل........... (Qur'an, 5:46)

Aside from numerous traditions, our leaders have explained and interpreted these verses too.

To sum up, the holy Qur'an has explained some issues like principle of Imamate, prophethood, monotheism and resurrection clearly and openly but with regards to other issues like introduction of Imam, explanation of practical commandments etc it has left its explanation and interpretation with the holy prophet (s.a.w.a.) and Imams (a.s.). Thus, one cannot expect all the matters to have come down in the holy Qur'an in clear and decisive terms (considering its apparent limitation in size too) and still further, expect one to believe that all the fundamentals of belief have come down in one verse only.

Question 2:

Is there any verse or verses in the Qur'an about Hazrat Mahdi (a.t.f.s.)?

Reply:

All the Islamic sciences have their sources in the holy Qur'an and as per Shia belief; the fundamental of everything has its root in this divine book. The 'Vilayat' (authority) of Amir-ul-Mu'minin, the status of Imams (a.s.) and the Imamate, and rule of Hazrat Mahdi (a.t.f.s.) all have their root in the holy Qur'an. As such, scholars of Hadith, from past and present have left writings revealing traditions that have interpreted and explained the Qur'anic verses in honour of Ali (a.s.) and pure Imams particularly Hazrat Mahdi (a.t.f.s.).

Amongst them, the verses interpreted in all its dimensions concerning Hazrat Mahdi (a.t.f.s.) has been written down in the book“Al-Muhajjah-Fi-Ma-Nazala-Fi'l-Qaem al-Hujjah” (a.t.f.s.) written by Sayyed Hashim Bahrani, a scholar of 11 th and 12 th century A.H. He has set forth 120 verses from the Qur'an and below each verse, narrated traditions that talk about the characteristics of Imam (a.t.f.s.) and program of his government. Here, suffice it is to mention three such verses:

“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth……………….” (Qur'an, 24:55)

Under this verse, Imam Sadiq (a.s.) says:

“This saying of Allah: “Allah has promised……” has been revealed about the 'Qaem' and his followers.” [12]

Similarly, Imam Sajjad (a.s.) after reciting this verse said:

“I swear by Allah, they are our Shias. By means of a man from us (who is the Mahdi of this Ummah), Allah will make them rulers in the earth. In same regard, the prophet (s.a.w.a.) said: 'If not more than one day remains from the life of this world, Allah will extend that day so much that a man from my progeny would gain authority over it. His name is the same as my name. He will fill the earth with equity and justice, just as it would be filled with cruelty and tyranny.” [13]

“What remains with Allah is better for you if you are believers, and I am not a keeper over you.” (Qur'an, 11:86)

Under this verse we read as follows:

Imam Sadiq (a.s.) was asked: 'Will the Qaem be greeted by the title 'Amir-ul-Mu'minin? Imam (a.s.) replied:“No, this title is reserved by Allah for Ali (a.s.) only…..”

I said: Then how will the Qaem be greeted?

Imam (a.s.) replied: People will say:

السلام عليك يا بقية الله

Thereafter, Imam (a.s.) recited (this verse):[14]

“بقية الله خير لكم...”

3.“This Book, there is no doubt in it, is a guide to those who guard (against evil) and those who believe in the Unseen…….” (Qur'an, 2:2)

Below this verse, it is stated that Yahya-ibn-Abi'l Qasem says:“I requested Imam Sadiq (a.s.) to explain this verse.” He (a.s.) said:

“In this verse, 'those who guard (against evil) are Ali's Shias and 'Ghaib' (Unseen) refers to the hidden Hujjat.” [15]

Question 3:

Have other religions, too, given glad-tiding about the manifestation of a just saviour? Or this belief restricted to Islam only? What are the specialities, of this saviour and the promised Mahdi, in Islam and particularly so in Shia?

Reply:

As per information at hand, all the religions and books have given glad-tidings about the“world saviour and reformer” in some way or the other. We have explained some of the prophecies in our reply to other queries.

The other religions and past divine books have discussed the saviour's qualities and characteristics to the same extent, as they have discussed about his 'Zuhoor' (Reappearance).

In this regard, it's a great honour that Islam and particularly Shia, has in hand all the dimensions concerning the saviour's qualities, ranks, concealment, manifestation at individual and social level, and all these narrated from the immaculate Imams (a.s.). We have information about the saviour before birth, after birth, during childhood period, his life with his father and after his father's departure from this world, the lesser concealment period, the greater concealment period, 'Zuhoor' (manifestation) etc. All these can be found in detail in numerous reliable traditions.

In this regard, you may refer to Muntakhab-ul-Athar: 251, 284, 286, 290, 300, 302, 304, 305…………

In other sects of Islam, the Sunni books, their scholars too have written exclusive books on Hazrat like“Al-Arfo-Wardi” ,“Eqdud-Durar” and“Al-Wahmul-Maknun” .

Numerous traditions concerning this matter have also come down in Sihahe-Sitta and other books written by non-Shia scholars. Index of such books appears in the first section of“Muntakhab-ul-Athar” as well as“In search for the Qaem” .

Question 4:

The holy Qur'an has not confined the Imams to twelve in number. In a 'Dua' come down in the Qur'an we ask Allah about Imamate. It says:“O Allah…and make us guides to those who guard (against evil).” (Qur'an, 25:74) In another place it says:“And We made them Imams who guided (people) by Our command.” (Qur'an, 21:74). At another place, it calls the prophets as Imams and still further mentions that the unbelievers too have Imams:“Then fight the leaders of unbelief – surely their oaths are nothing.” (Qur'an, 9:12) In one way, all the oppressed ones during Firaun's era are Imams. So the Imams are not twelve in number. How can we say Hazrat Mahdi (a.t.f.s.) is the 12th Imam?

Reply:

In these set of verses, the status of Imamate is used. In the holy Qur'an, two types of Imamate are mooted. Imamate of“fire” and Imamate of“light” .

About the Imam of fire, it says:

“And We made them Imams who call to the fire” (Qur'an, 28:41)

About the Imams of light, it says:

“And We made them Imams who guided (people) by Our command.” (Qur'an, 21:73)

If someone casts a glance into the Qur'an, he will accept Imamate. The holy Imams (a.s.) too have rationalized this very matter and said: “This lofty status is exclusively earmarked for a few because Allah says:

“O Abraham, surely I will make you an Imam of the people. Abraham (very enthusiastically) said: And of my offspring? (Allah said): My covenant does not include the unjust.” (Qur'an, 2:124)

Here, Imam Reza (a.s.) says:

“The status of Imamate is so lofty that Allah bestowed it to Abraham only after consistent tests and after bestowing him with the position of prophet hood and messenger ship and after earning the title “Khaleel” [16] So how can people select this position for themselves!?”[17]

For this reason, this status is especially reserved for divine saints. The holy prophet (s.a.w.a.) and Imams (a.s.) have declared them to be twelve in number after the prophet (s.a.w.a.) and specified their names as well. In the Shia and Sunni traditions, their number is stated to be equal to the number of Bani-Israel leaders; equal to number of Christ's disciples, equal to number of zodiacs, equal to number of months (which are twelve in number).

These traditions come down in Shia and Sunni books are all 'Mutawatir' (i.e., widely transmitted). The vital question is that who are these twelve specified persons? It's mentioned in Shia and Sunni traditions that“all of them are from Quraish” [18] About the twelve Imams, there are two explanations: The Sunnis speak in a scattered manner. But the Shias say: 'As per 'Mutawatir' traditions from the holy prophet (s.a.w.a.), the names and specifications of these twelve persons till Hazrat Mahdi (a.t.f.s.) are known and clear. We can find few of such Shia traditions, in detailed form, in“Usul-e-Kafi” Vol 1, pages 525-535 and pages 286-328.

This brief discussion clarifies that the Imamate of light, come down in the noble verses, is a special status and an exceptional station selected by Allah and nobody can acquire it by himself. The holy prophet (s.a.w.a.) has expressed in various forms their number to be twelve. All of them are from the Quraish and according to Shia and some Sunni traditions (like the ones come down in Yanabi'ul-Muwadda, page 440 as per narration of Muntakhab-ul-Athar, page 97) all their names too are specified.

Consequently, the noble verse: “و اجعلنا للمتقين إماما ” (Qur'an, 25:75) differs from whatever we have said about the special status of Imamate in Qur'an. The Imamate discussed in the preceding verses is a special status and position and the Imamate in verse 75 from Chapter Furqan has been used in the literal sense to denote leadership for the pious ones.

Besides, assuming that in this verse, Imam is used in technical and not literal sense, yet it applies to the immaculate Imams (a.s.) who were specified by the holy prophet (s.a.w.a.). In other words, the esoteric interpretation of this verse concerns the holy Imams (a.s.). A tradition from Imam Sadiq (a.s.) substantiates our viewpoint. Imam (a.s.) says:

“In verse: “و اجعلنا للمتقين إماما ” (Qur'an, 25:75) Allah has meant us.”[19]

Question 5:

Please give a detailed explanation about the names of Hazrat Mahdi (a.t.f.s.)?

Reply:

Aside from name (which is common amongst all), the Arabs also use title and agnomen. Among the Arabs, it was and still is a custom for an individual to have a name, title and agnomen.

Hazrat Mahdi (a.t.f.s.) possesses one special name: “ م ح م د ” Some believe that during his concealment, one should use his special name and a few say: 'The prohibition of using his name goes back to the“short concealment period” when Hazrat feared he would be recognized. We have narrated the related tradition in our reply to another query.

Hazrat (a.t.f.s.) possesses various titles such as Mahdi, Hujjat, Qaem, Saheb-al-Zaman, Muntazer, Muntazar. A title is given after considering its meaning.

He has one 'Kunya' (agnomen) too. In the Arab culture, 'Kunya' is related to 'Ab' ( اب )”father” or 'Umm' ( ام )”mother”. In case of ladies, اُم appears before 'kunya' and in case of men, اَب is used. For example, they say: Abu-Zar- Abu-Abdullah- Abu'l-Qasi- Abu'l-Fazl and in case of women: Umm-Salma- Umm-ul-Baneen- Umm-Kulsum- Umm-Abiha. 'Kunya' does not necessarily require that for example a father should have a son named 'Abdullah' so that he can be given the 'kunya': Abu-Abdullah..[20]

One of the Imam-e-Zaman's titles is (Aba-Saleh)
ابا صالح It does not necessarily mean that he should possess a son named Saleh.

'Abu-Saleh' (or 'Aba-Saleh' or 'Abi-Saleh') means someone who possesses abundant goodness as if goodness is borne from him.

Thus, in case of children, 'Kunya' is used for two reasons: One reason may be in hope that they would have a child so that they are given that name. Another reason is that some outstanding qualities may be seen in him which is expressed in the form of 'Kunya'. The one who distribute food among the poor is called 'Abul-Qasim'; the one who helps is called 'Abu-Hashim'[21] and an eatable that is refreshing and tasty (like falooda) is named 'Abu-Sa'egh' (Sa'egh means very refreshing).

One of Imam Husain's (a.s.) 'Kunya' is“Abu-Abdullah” . It does not mean he should necessarily possess a son named Abdullah though he did possess one.“Abdullah” means Allah's slave. It means he has reached the peak in serving Allah and he is the father of Allah's slaves.

This was one matter about names, titles and agnomens. Hazrat Mahdi (a.t.f.s.) possesses many titles and agnomens because the holy prophet (s.a.w.a.), the Imams (a.s.) and Imam Hasan Askari (a.s.) [right from the time he gave glad-tiding about the existence of last Imam] have used various titles for him. The famous traditionist Haj Mirza Husain Nuri had narrated 182 names and titles for Hazrat Mahdi (a.t.f.s.).

Question 6:

In Ziarat-e-Aale-Yasin, we recite:

السلام عليك يا داعي الله... (Salutation be upon you O the one inviting (people) towards Allah!) where as the holy Qur'an says Allah's messenger is the one inviting people towards Allah!

Reply:

Undoubtedly, one of the qualities and specialities of Allah's messenger is to invite people towards Allah. He (Allah) says:

“O prophet! Surely We have sent you as a witness, and as a bearer of good news and as a warner, And as one inviting to Allah by His permission, and as a light-giving torch.” (Qur'an, 33: 45&46)

In spite of this, the aforesaid verse does not draw any limitation and exclusivity and does not say that 'invitation' is confined merely to the holy prophet (s.a.w.a.). Besides, in the following verses this state (of inviting people towards Allah) is applied to others too. For example:

“And who speaks better than he who calls to Allah while he himself does good and says: I am surely of those who submit.” (Qur'an, 41:33)

Moreover, in Shia and Sunni traditions, great emphasis is laid to invite people towards goodness. For instance:

“Call the people towards religion; not with your tongue (but deeds).”[22]

We see our noble Imams commanding us to invite the people towards goodness. In reality, every missionary of religion and inviter of goodness is “داعي الي الله ” (inviter towards Allah) and the most perfect exemplar are the holy prophet (s.a.w.a.) and Imams (a.s.) who call the people towards none but Allah.

In Ziarat-e- Jame'ah, we read about the immaculate Imams (a.s.):

“Peace by upon the inviters towards Allah.”

To sum up, Hazrat Mahdi (a.t.f.s.) calls the people towards Allah. This attribute is not confined to any prophet or Imam but all the Apostles and Imams call the people towards Allah.

Question 7:

When was Hazrat Mahdi (a.t.f.s.) born? There exist diverse sayings about 15th Shaban. In Vol 51 of Bihar-ul-Anwar, various dates are mentioned like: 24th Ramazan, 9th Rabi'ul-Awwal, 15th Ramazan, 3rd Shaban, 8th Shaban and Thursday night of Ramazan. Anyhow, what is the date of his birth?

Reply:

There exists difference of opinion in numerous vital historical events and incidents such as births, martyrdoms, wars and reign. Difference about birth of someone who was born at the time when tyrant rulers kept strict vigilance over him is something natural. It is likely that in order to save Hazrat's life and out of dissimulation, the Imams (a.s.) celebrated his birth with such differences and they didn't reveal its actual truth. Obviously, if the Imams (a.s.) had exactly specified the date before Hazrat's birth or even at the time of his birth, then the state of Imam Hasan Askari's family who were severely besieged would still worsen. But the Imams (a.s.) wished to keep secret Hazrat's (a.s.) date of birth. Thus, there arose differences after Hazrat's birth

This difference reveals the strict control exerted by the Abbasid caliphs. They would send agents to Imam Hasan Askari's house and search the women to find out if any among them was pregnant. They feared the birth of the promised one of Islam who would destroy their throne and crown.

Now that we are passing the stage of major concealment after the lapse of minor concealment and Hazrat continues to thrive and live, today, the Shias have investigated and reached a decisive conclusion that 15th Shaban is more evident and correct. For this reason, in spite of differences in the day, month and year of birth, the Shias have selected and supported only one date.

Thus, at the start, the idea was to keep Hazrat's birth concealed and one way for it was to keep difference in the date of birth where none would realize its exact date. The same is the case with Hazrat Zahra's (a.s.) grave. Some say her grave is in Baqi; some say she was buried in her own house and yet others say she was buried besides the holy prophet (s.a.w.a.). So it's obvious that when something is concealed, differences would come up.

Can this difference in date of birth lead one to believe that Hazrat didn't exist at all?!

Such reasoning is like saying, 'Difference of opinion about Hazrat Fatema's grave is a proof that she wasn't martyred and that she doesn't possess a grave at all.'

If it's decided to keep an event concealed, then this ambiguity will certainly rise. There exists difference in the holy prophet's (s.a.w.a.) birth as well. Majority of the Sunnis believe his date of birth to be 12th Rabi'ul-Awwal while the Shias believe it to be 17th Rabi'ul-Awwal.

If we look at history, we fill find many differences concerning birth, death and numerous other historical events. Are they proofs that such personalities did not live in history? Or is this difference itself a proof that such personalities did live but with some difference in opinion about some events related to them.

Question 8:

Please explain about this tradition or saying:

“ كلهم نور واحد “ all the Imams are one light. If this saying is correct then how can one justify the difference of Imam Mahdi's position with other Imams (a.s.)?

Reply:

The wordings that appear in tradition says:

كلنا واحد من نور واحد

(Bihar-ul-Anwar 26: 16 & 281)

It implies that they nurture from one source of light. In their original creation, they are from one light. In the world of spirits and shadow, their derivation is from one source leading to one truth. That “نور واحد ” one light refers to the light of Allah's Greatness.

Traditions say that the souls or spirits of Imams (a.s.) are higher than“Elliyeen” [23] and their bodies from“Elliyeen” . The souls of Shias are from“Elliyeen” and their bodies lower than“Elliyeen” .[24] Moreover, the programs and responsibilities of Imams (a.s.) all belong to the world of revelation and their beliefs, ethics and deed are all divine and human. Their main policy in life is perfect devotion and submission before the Almighty Allah even though their eras differ from one another and their duties varies from one another.

Thus, Imam-e-Zaman's (a.t.f.s.) duty differs from all other Imams (a.s.), mainly due to his implementation of the Islamic commandments in the entire world.

Their appointment by Allah, and their immaculateness is something common in all of them. Also, all of them are medium or channels through which the living creatures derive benefits. Besides, they are all deeply rooted in knowledge and are interpreters of the holy Qur'an. Lastly, they bear the responsibility of safeguarding religion from heresy.

Question 9:

Is 'Ghaibat' (concealment) specific to the 12th Imam (a.t.f.s.) or it has precedence in the past Imams and prophets?

Reply:

'Ghaibat', in the sense of absolute concealment from human perceptive senses (the faculty, intellect, illusion and imagination) is exclusive to God only. Aside from this, we also have relative 'Ghaibat' (concealment) and in this regard, none among the prophets and Imams had constant presence for all the people in all the societies and each one had a relative presence and relative concealment. Basically, any human-being falls in this category. A group of people meet and associate with him while another group do not do so.

In traditions, Imam-e-Zaman's (a.t.f.s.) state during concealment is likened to the past prophets. In this regard, Imam Sadiq (a.s.) says:

“In our Qaem are signs of Musa- ibn- Imran (Moses).

Narrator says: I asked: What are the signs?

Imam (a.s.) replied: “His secret birth and his concealment from others …..”[25]

Also, narrator says: I heard Imam Baqir (a.s.) who said:“The master of the affairs possesses signs of four prophets (a.s.): ….his sign from Musa is fear and 'entezar' (awaiting) [during concealment].” [26]

Therefore, the story of concealment and secret living has precedence among the past prophets and messengers.

Shaikh Saduq has set forth traditions about concealment of past prophets like Andreas, Noah, Saleh, Abraham, Joseph and Moses (a.s.) and has proven their 'Ghaibat' in some way or the other.[27]

Question 10:

Among the Imams (a.s.) why only Hazrat Mahdi (a.t.f.s.) has 'Ghaibat' (concealment)? What is the reason and philosophy behind this 'Ghaibat'?

Reply:

It is not always easy for the human to understand the real cause and nature of the Islamic commandments. When the Imams (a.s.) were asked about the reason for 'Ghaibat' (concealment), they replied: 'Allah knows' or they quote this verse:“Do not put questions about things which if declared to you may trouble you.” (Qur'an, 5:101)[28]

This is because the absolute reason and various dimension of any affair is unknown to all but Allah.

Thus, the reason (cause) for 'Ghaibat' is a matter which either present or absent, 'Ghaibat' revolves around that matter. By its presence, 'Ghaibat' continues to prevail and by its absence or removal, 'Ghaibat' comes to an end. Such thorough knowledge concerning what is the matter of 'Ghaibat' and when it would come to an end is not known to anyone but Allah or someone chosen by Him. In spite of this, our immaculate Imams (a.s.) have pointed out in traditions several philosophies behind 'Ghaibat'. They never engaged in explaining the complete and ultimate cause and instead brought witness from the holy Qur'an by reciting this verse:

“And do not put questions about things which if declared to you may trouble you”

Philosophy is that first and foremost phenomenon in which the second phenomenon, in its initial formation, revolves around it. But in the world of non-existence and continuation of life, it doesn't revolve around it. It's possible that philosophy might get destroyed and the second phenomenon still continue to live or the philosophy might have existence but not so the second phenomenon.

Therefore, the main reason for 'Ghaibat' will be known after 'Zuhoor' (manifestation) [Bihar-ul-Anwar 52:91]. This lofty and concealed reason has been likened to the incident of Khizr (a.s.) and Moses (a.s.) where after completion of Khizr's mission, its philosophies became clear for Hazrat Moses (a.s.)

In order to make the questioners understand that it's not possible to have thorough knowledge of all the commandments and phenomenon, the Imams (a.s.) have used the term “ حكمت ” (philosophy) and reminded us of a few points:[29]

Testing and sifting the people

Fear of being killed. If Hazrat Mahdi (a.t.f.s.) had constant appearance and consequently would lead to non-implementation of his responsibilities.

Various human schools of thought coming into existence and their failure and defeat and the preparedness of the people in accepting Hazrat's manifestation and global government.

Living securely and remaining aloof from giving allegiance to the tyrant rulers.

Question 11:

While remembering Imam Mahdi (a.t.f.s.), why don't we utter his real name (due to strict prohibition found in few Shia traditions) and we call him by titles like“Mahdi” ,“Qaem Aale-Muhammad” ,“Hujjat'ullah” , “Baqiyat'allah, etc?

Reply:

Prohibition from uttering his special name has its roots in traditions. In Kafi, book of Al-Hujjah, Kulaini has opened a chapter named باب في النهي عن الاسم (chapter concerning prohibition from uttering name). He has narrated four traditions in it and Allamah Majlisi, while commenting on these four traditions has authenticated two of them.[30]

Mohaddes Nuri has brought 13 traditions in second chapter of his book“Najm-e-Saqeb” which all show that it's impermissible to utter the special name. Here, we shall set forth only one tradition:

Aban-ibn-Salt narrates from Imam Reza (a.s.) that he was asked about the“Qaem” . Imam (a.s.) replied:“His body wouldn't be seen and his name wouldn't be uttered.” [31]

The certain and decisive point is that utterance of Hazrat's special name was prohibited till the end of“short concealment” considering the requirements of that period. In the past, the immaculate Imams refrained from disclosing his name except to a few special Shias and content themselves with various titles and agnomens. However, after the start of greater concealment, some scholars and jurisprudents have considered it permissible to utter Hazrat's name although they consider its abandonment a precautionary measure as a form of respect for those set of traditions that prohibit it.

Today, our duty is to act upon the traditions, and the views of majority of the jurisprudents and scholars of Hadith. Although as per a few, the philosophy for prohibition of uttering name has ceased; yet the endless interests and harms stated in divine commandments and man's meager knowledge and lack of complete dominance over all of them necessitates us to take precautionary measures and not to utter Imam's name.

For this reason, we too follow the steps of high-ranking scholars on Hadith and refrain from uttering Imam's special name “م ح م د ” and remember and call him by various titles and seek his help by saying:

“O chief! distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable.” (Qur'an, 12:88)

Question 12:

Please describe the names, number and specifications of Imam-e-Zaman's envoys.

Reply:

As per historical narration, the reliable and trustworthy persons who frequently visited Hazrat Mahdi (a.t.f.s.) mainly during the lesser concealment were manifold. But the most famous amongst them were four in number:

Abu-Amr-Uthman-ibn-Saeed-ibn-Amr-Asadi

Abu-Jafar-Muhammad-ibn-Uthman-ibn-Saeed-Amri

Abul-Qasim Husain-ibn-Rouh-Ibne-Abi-Bahre-Naubakhti

Abul-Hasan Ali-ibn-Muhammad-Samori (or Samari or Semmari)

These envoys of Hazrat Mahdi (a.t.f.s.) and their deputyship possessed the same power and authority as the one given to them by Imam Hadi (a.s.), and Imam Askari (a.s.). In order to make the people habituated with Imam-e-Zaman's concealment, they too would fulfil the people's task and affairs through their own appointed agents.

During the 69 years of Imam's minor concealment period, these envoys, while protecting the secrets of Imamate, would fulfil the needs of the Shias related to their beliefs and ordinances through Hazrat Mahdi (a.t.f.s.). During this period, the place of Hazrat Mahdi as well as the envoys was never revealed and thus nobody was arrested. These envoys kept secret this matter to such extent that it's said if their flesh was cut to pieces so that they would reveal Imam's place, they would never do so.

Aside from their secret-keeping and trust worthiness, these envoys were special friends of the household of Imamate and Vilayat and they were wise, intellectual and pious. The people would put forward their queries and receive correct replies from their living Imam through these envoys and via letters. Besides, by means of some letters that were written by pen without ink, they would gain certainty about the connection these envoys had with Hazrat Mahdi (a.t.f.s.). Now we shall set forth a short description about each of these envoys:

Uthaman-ibn-Saeed was among the students and followers of the tenth and eleventh Imams and had the mandate from those Imams (a.s.). He gained the honour of serving the prophet's household from age eleven and won the confidence and trust of three Imams (a.s.). He lived in a military place close to Imam Hadi and Imam Askari. He was Imam-e-Zaman's envoy for several years. He died and was buried in Baghdad. It is said he died after 260 A.H.

Muhammad-ibn-Uthman son of first envoy. He died in 305 A.H. and was buried in Baghdad. He was amongst the followers of eleventh and twelfth Imam and was praised by both Imams (a.s.). He held the post of deputyship for approximately forty years.

Hazrat Baqiyat'ullah (a.t.f.s.) issued several 'Tauqeehs' (decrees) in honour of the second envoy and his father which can be found in their proper sources.[32] These 'Tauqeehs' reveal the lofty position of these two envoys in the eyes of Imam-e-Asr (a.t.f.s.).

Husain-ibn-Rouh-Naubakhti belonged to the family of Bani-Naubakht. This envoy of Iranian nationality died in 326 A.H. He won the confidence of Muhammad-ibn-Uthman and helped him during the last two years of his life. As per Imam-e-Zaman's (a.t.f.s.) instructions, Muhammad-ibn-Uthman assigned him the post of deputyship.

Ali-ibn-Muhammad-Samori died in 329 A.H. (start of major concealment) and was buried in Baghdad. He is contemporary to Muhammad-ibn-Yaqub Kulaini author of Al-Kafi.

These envoys would receive queries and problems from the Shias and present them before Hazrat Mahdi (a.t.f.s.). Later, they would submit the replies to the people. Due to fear from the ruling caliph's tyranny they lived in dissimulation and didn't reveal their relationship with Imam (a.t.f.s.) except to the noble Shias and wise secret-preserving followers. During the last stage of the fourth deputy's life, he received a letter from Hazrat Mahdi (a.t.f.s.) stating:“…….the major concealment has begun and there wouldn't be any deputyship any longer. Do not appoint anyone to the post of deputyship and you would die within six days.”

The following is the text of this letter ('tauqeeh'):

“In the Name of Allah, the Beneficent, the Merciful”

“O Ali-ibn-Muhammad Samori,

May Allah give rewards to your brothers in the matter of your death! You will depart from this world within six days. So arrange and complete your affairs and do not appoint anyone as your successor because, 'The major Ghaibat' (concealment) shall commence and 'Zuhoor' (Reappearance) wouldn't occur except if the Almighty Allah gives permission and that would be after long years of darkness when hearts will turn into stones and the land filled with injustice and cruelty. Soon, some will claim to our Shias about our meeting. Before the rise of Sufyani and the heavenly cry, such malicious claimers will fabricate lies and there is no power and might but that of Almighty Allah.”

On the one hand, the content of this 'Tauqee' closes the chapter of special deputyship and informs the people about the commencement of major concealment. On the other hand, it rejects the claims during major concealment by those claiming to know Hazrat's place and their ability in visiting Hazrat Mahdi (a.t.f.s.) whenever they desire so. Of course, this does not mean that Hazrat wouldn’t manifest himself before his fascinated lovers and the door of visitation would come to a close.

After six days, Imam's prediction turned into a reality. He departed this world and from that day ( 329 A.H.) the major concealment commenced.

Question 13:

Can one meet Hazrat Mahdi (a.t.f.s.) during the major concealment? If the answer is in the affirmative, then how does it reconcile with Hazrat's 'Tauqee', wherein he addresses his last special envoy Ali-ibn-Muhammad Samori and says, 'Anyone claiming to meet me prior to the rise of Sufyani and the heavenly cry is a liar and scandalmonger.

Reply:

Undoubtedly, there exists the possibility of meeting Hazrat Mahdi (a.t.f.s.) during the major concealment. The best proof is the occurrence of such incidents in the length of history of the major concealment. The writings of scholars of Hadith , right from the oldest books till the current ones, are full of narrations about such meetings that have occurred during minor and major concealment period.

The vital point lies here that whether such meetings and contacts occur as per our wish and intention, or the discretion lies with Hazrat Mahdi (a.t.f.s.)?

Experience reveals as well as the sentence of Imam's 'Tauqee' addressed to Ali-ibn-Muhammad Samiri shows that such contacts occur due to Imam's will and permission and not because of people's wish. This is exactly one of the meanings of minor and major concealment ('Ghaibat'). That which has been negated in Imam's 'Tauqee' is bilateral contacts by the will of the common people (so that the door of deputyship etc is closed).

In 'Tauqee' we find these words:

“'Zuhoor' (Reappearance) wouldn't occur except if the Almighty Allah gives permission” which shows that there wouldn't be any 'Zuhoor' (manifestation) except if Allah wishes. Such type of meeting is negated otherwise there isn't the least doubt about the direct unlimited favours and generosities of Imam (a.t.f.s.) whether apparent or concealed to the common man in general and his Shias in particular.

To conclude, in conformation of the fact that Imam Mahdi (a.t.f.s.) constantly exhibits his favours to his Shias and sometimes even manifests himself, we set forth here a sentence from Imam's 'Tauqee' to Shaikh Mufid:

“We have news about you. We are aware of your hardships and we are not neglectful in observing your state. We aren't forgetful of you, otherwise you would live a difficult life and the enemies would destroy you.” [33]

Observance, remembrance, and collection of news constantly occur together with apparent favours and grace. In one quick and short research one can see that the most pious and trustworthy figures in history like Sayyed Bah'rul Ulum, Allamah Hilli, Muqaddas Ardebeli and many others have succeeded in meeting Hazrat Mahdi (a.t.f.s.) thus leaving no place for any doubt.

Question 14:

At which places the probability is more for seeing Hazrat Mahdi (a.t.f.s.)? Is he present in public places too, or he can be seen at special places only?

Reply:

Hazrat Mahdi (a.t.f.s.) visits few special places and does not visit certain other places. He does not step in places of diversion and amusement although he has control and oversees them and Allah makes him aware about them. One cannot find him in unlawful, immoral and corrupt places. He is particular about recommendable acts. He visits Imam Husain's (a.s.) grave especially on every Thursday night. He attends the Umra in month of Rajab and visits the grave of holy prophet (s.a.w.a.) and other Imams (a.s.). His special grace and kindness extends over all the religious gatherings of the Shias. The more beneficial and constructive these gatherings and the more nearer they are to Allah's satisfaction, the greater is Hazrat's care and attention for such gatherings.

Reason and experience dictate that he cares and extends his favour for gatherings that remember Imam Husain's (a.s.) virtues and misfortunes. The criterion in gatherings is not the number of attendants. The good heart of the speaker, the sincerity of the listeners, the pure intention of the house-owner, the prayers recited for Hazrat in that gathering and the attendants' good manners are fully effective in attracting Imam's attention. In fact, on numerous occasions, Hazrat has been seen in such gatherings. I emphasise once again that chances of seeing Hazrat are more in gatherings commemorating Imam Husain (a.s.). He has also been seen many times in Mecca, in the holy prophet's (s.a.w.a.) shrine, in holy places and the shrine of Amir-ul-Mu'minin (a.s.).

We narrate here one memoir:

About twenty-five years ago, a group amongst our sincere friends living in Shiraz collectively left one Thursday night for the outskirts of the city for a holiday rest. In the mountainous region, amidst the several trees and besides a spring, they recited Dua-e-Kumail on that Thursday night and were all in good mood. They called upon Hazrat Mahdi (a.t.f.s.) numerous times. Usually, a state of forgetfulness overtakes those who are fortunate in meeting Hazrat. If not, then they would scream out drawing the attention of others thus making open the event whereas only a few are supposed to experience this grace. After that incident, one of them (who is still alive) narrates as such:

Since we rested in an open and mountainous region, we planned to keep guard every two hours over others who would sleep so as to protect the group from wild beasts. It was now my turn for keeping guard and it was past midnight. I walked on the border line where my friends lay asleep. I noticed a lantern lit near a spring that was at short distance from us and I saw someone drinking water. I went forward. I saw a splendid and dignified figure besides the spring. I greeting him and said: 'What are you doing here during this part of the night? He replied, 'I visit my friends wherever they gather. Those who reached here last night are our friends and we care for them. I have come here for their sake.

During that state, this youth had turned completely heedless and inattentive. The next morning, the group recited Dua-e-Nudba and at intervals, would call upon Hazrat Mahdi (a.t.f.s.). During the last hours when the group started packing their things for departure, this youth suddenly jumped up and his state transformed completely. His friends inquired about his change of attitude and he said, 'Sit down, I have something to narrate.' Thereafter, he narrated the event of the last night.

Those who call him and implore for his help in young age receive greater attention from him. To sum up, the probable place Hazrat visits is the gatherings in which the Shias engage themselves in worship and remembrance of Allah.

I recommend the youth to have good manners and perform ablution while attending such gatherings. One should have purity of heart and attend for Allah's sake. That kind Imam (a.t.f.s.) shows greater favour towards the youth as their sins are lesser and their burden much lighter, and if any special grace is to be showered it would be showered upon the youth, Inshallah.

Question 15:

It is said that Hazrat Mahdi (a.t.f.s.) has said,“We aren't forgetful of our Shias and we remember them.” Does he mean the entire Shias and even the sinful amongst them or he refers only the pious ones? If it is the latter case, then what would be the state of the sinful?

Reply:

In the lexicon of Ahl'ul-bayt traditions, the Shias are a group of special people. However, no term, concept and spiritual meaning is assigned to any single special group but instead encompasses various grades and levels. Although the truth of any term and its concept are more easily grasped if applied to outstanding figures nevertheless the same concept is also true at lower levels. In other words, all phrases are analogical and in definition, it's not that the first level category only is taking into account.

In our divine lexicon, terms such as 'Aalem', 'Mu'min', 'Faqih', 'Saleh' and 'Muttaqi' are used numerously. But these terms are not used for a few special class or exclusive people only even though special categories constantly come to one's mind. For example, the term 'Faqih' denotes“someone well-versed in religion” . It does not merely refer to someone who is top-most in 'Fiqh' (for instance Shaikh Tusi) but rather also applies to lower categories.

Thus, Imam-e-Zaman's (a.t.f.s.) statement (in 'Tauqee' of Shaikh Mofid) that:

“We aren't neglectful in remembering you and aren't forgetful of your affairs” does not merely apply to the top-most Shias only. Rather it applies to lower categories too with the condition that they don't remain aloof from Shia ethics so much so that they exit from the real meaning of 'Shia'.

If only the lofty and eminent Shias are considered in the eyes of Hazrat Mahdi (a.t.f.s.) then it would apply only to a few limited people of every era and the common people would no longer strive to traverse from inferior to superior level and our Imam's grace and kindness would not embrace and encompass all. But, from Imam's great ocean of love, we see everyone drawing the water of life and enjoying spiritual bliss each one to the capacity of their cup.

This is the rule of Divine Mercy and affection and the Imams (a.s.) are the perfect manifestation of Divine Mercy and affection. They don't withhold a bit from expressing their kindness and assisting the helpless and weak and numerous pages in history have recorded their noble temperament.

Shaikh Saduq narrates in“Savaab ul-A'maal” : Mo'alla-ibn-Honais says:

“In one rainy night, Imam Sadiq (a.s.) left his house and intended to visit the umbrella-stand of Bani-Sa'eda (a place ascribed to Bani-Sa'eda and the poor would sleep at night in that place). I followed Imam (a.s.). On the way, something fell from Hazrat's hand. He said, 'In the name of Allah. O Allah! Bring back whatever has fallen.'

In the darkness of night I went near and greeted him. He said, O Mo'alla, is it you? I replied, 'Yes, may my life be sacrificed for you.' He said, 'Search with your hands and whatever you find give it to me.' As I lay my hand on the ground, I realized that a few pieces of bread had fallen down. I picked them up and handed over to him. Meanwhile, I realized that a bag full of bread accompanied him as well. I said, 'May I be sacrificed for you. Will you allow me to carry this bag? He said, 'No I must carry it myself but you can accompany me.'

We reached the umbrella-stand of Bani-Sa'eda. I saw people sleeping at this place. Imam Sadiq (a.s.) went forward. He quietly kept beneath the baggage of everyone one piece and two pieces of bread. Thereafter, we returned. On the way, I asked, “Were they all the followers of true religion?” He replied,“If they were followers of the true religion, I would have made them my partners in everything even salt and pepper.” [34]

Thus, people who were not followers of truth were meted out with such grace and kindness. Besides, Imam Sadiq (a.s.) reckons the followers of truth (i.e., the Shias) to be his partners even in salt and pepper. Truly, his great son Hazrat Mahdi (a.t.f.s.) too is kind and graceful to the Shias and he allows the same magnanimity and generosity to prevail.

As such, we can conclude and say in brief:

Everyone, whether pious or wicked can expose themselves to Hazrat's grace and kindness and on this basis, it is advisable for the pious to strive more in his piety and for the wicked to refrain from evils and instead turn to piety with the hope that Imam's boundless grace encompasses them all.

Question 16:

How is the position of Imam(s) in the creation of this world, and what is meant by 'Vilayate-Takvin' (authority over creation)? What does it imply when we say, 'Hazrat Mahdi (a.t.f.s.) is the medium for receiving bounties and blessings?

Reply:

'Vilayate-Takvin' (authority over creation) implies that Imam (Allah's Hujjat) plays a fundamental role in creation. Just like the sun, which plays a vital role in giving material bounties to living creatures, Imam (a.t.f.s.) receives the blessings of existence with all its perfections, from the divine world, and bestows it to all other creatures.

Considering that the blessing of existence and its perfections descends from top to bottom, the Almighty Allah bestows this bounty by means of superior and noblest creature down to the other creatures. In the traditions of immaculate Imams (a.s.), we read:

“If the earth is devoid of an Imam, it would swallow its inhabitants.” [35]

Also,

“The existence of 'Hujjat' (Imam) is a must before the creation, with creation as well as after creation.” [36]

As per substantial and sound traditions concerning the manner of creation, the Almighty Allah, in the preceding world created the light of holy prophet (s.a.w.a.) from His own magnificence light. Then, from the holy prophet's light, He created the light of Amir-ul-Mu'mineen and Fatemah (a.s.). Thereafter, from the light of these two figures, He created the light of Imam Hasan and Imam Husain (a.s.) and later the other Imams (a.s.). The illuminating light of immaculate ones (a.s.), the first of its stages in creation, started glorifying and praising the Almighty Allah. Then, in the world of spirits, their pure souls were created and after formation of the world of body, the soul got attached to body and their elemental bodies were formed. Thereafter, from their light, the Almighty Allah manifested the rest of creation.[37]

It's interesting to point out that there exist a general resemblance between their bodies and the souls of Shias. Their bodies are from the world of“Elliyeen” and their souls higher than“Elliyeen” . On the other hand, the souls of Shias are from the world of“Elliyeen” and their bodies from a lower world.[38]

Thus, medium of blessing via Hazrat Mahdi (a.t.f.s.) implies receiving the 'light of existence' from higher levels and giving it to the lower levels i.e., transfer of blessing of existence to lower creatures. Such type of creation is something in accordance with Divine Wisdom and Allah has made it a custom in all His creations. In philosophical terms, this type of creation (which is certain and conclusive as per traditions) is named as the principle of 'Emkan-e-Al-ashraf'o-Fal-Ashraf' Those interested for a detailed account can refer to books on traditions in the chapter related to creation of light of holy prophet (s.a.w.a.) and Imams (a.s.).

Some of the benefits of Imam's existence during major concealment are like the benefits of the sun concealed behind the cloud. As per narration in Bihar-ul-Anwar narrated from Muhammad-ibn-Ya'qub Kulaini, Hazrat Mahdi (a.t.f.s.) himself says:

“The manner one benefits from my existence (my place in creation and society) during the concealment era is like the manner one benefits from the sun concealed behind the cloud. Verily, I am a respite and comfort for the inhabitants on earth just as the stars are for the inhabitants in heaven…..” [39]

Jabir-ibn-Abdullah Ansari inquired the holy prophet (s.a.w.a.): 'Will the Shias benefit during concealment of the 'Qaem'? The holy prophet (s.a.w.a.) replied:

“Yes, I swear by the One who appointed me as prophet that they shall derive benefit from him and will find brightness from the light of his 'Vilayat' just as they benefit from the sun that is hidden behind the clouds.” [40]

Under this tradition, Allama Majlisi has described eight aspects of similarity between benefits derived from Imams during concealment and sun hidden behind clouds. We have explained them in detail in the book 'Mehre-Mahboob' and all of these are discussed from the viewpoint of creation and existence.

But from the viewpoint of divine legislation and guidance and bid for good and forbid of evil, Imam is the protector of religion, guide for mankind, very sympathetic, a compassionate father for them, a radiant sun emitting life and a pleasant limpid ocean.[41]

Imam is the model of servitude before Allah and the caravan leader of worshippers and devout people taking mankind towards the desired divine goal.

This level of guidance, showing the way, is related to divine guidance (Hedayat'e-tashri'ee). Rather, it makes one reach the desired perfection which is named as 'esoteric guidance in creation' (Hedayat'e-takvin)

In invocations we say:

“ آللهم إني اسالك بحق محمد و علي و فاطمة و الحسن و الحسين

The reason we swear by their names before Allah is because they are the medium of elevation of our deeds and prayers to the Divine threshold. For this reason, Imam Reza (a.s.), while describing the position and rank of Imamate says in a tradition come down in Kafi as follows:

“Completion of prayers, zakat, haj and……….is by means of Imam” (belief in Imamate)[42]

Question 17:

How would be the physical appearance of Imam (a.t.f.s.) at the time of his Reappearance? Considering his long age, would he look old or young?

Reply:

Some of the traditions concerning Imam-e-Mahdi (a.t.f.s.) describe that time would not turn him old, and he would continue to look young. In one of the traditions it has come down as follows:

“Aba Salte Haravi I asked Imam Reza (a.s.): 'What is the sign of your Qaem (so that one can recognize him)? Hazrat Reza (a.s.) replied: Amongst the signs is that he would be old age, but would look young in appearance. Anyone looking at him would imagine him to be forty or even less. Amongst his other sign is that time would never turn him old until death meets him.” [43]

In another tradition, Imam Hasan-ibn-Ali (a.s.) says:

“When Mahdi (a.t.f.s.) will rise, the people would deny him because he would approach them with the face of a youth, while they would imagine him to possess an aged face.” [44]

Again in another tradition come down in the book 'Ghaibat-e-Tusi', Imam (a.t.f.s.) resembles prophet Jonah (a.s.) by possessing a youthful face.[45]

It's worthy to mention that all the fortunate ones who have met Hazrat, during minor or major concealment, have seen him with a youthful face; and appearing as a man of forty. We pray to Allah to make us fortunate too, Inshallah.

Question 18:

If Imam's Reappearance is connected to the earth getting filled with injustice and oppression, then is it useful to pursue the goodness, beneficence and piety?

Reply:

Firstly, the earth getting filled with oppression is not the only decisive and unchangeable course for 'Zuhoor' (Reappearance). Rather, Reappearance has another course too, which lies in the people's readiness in accepting the just and universal government of Imam.[46]

Secondly, the two realities of 'oppression' and 'filled' are“relative” issues.

Thirdly, the mind, the innate nature as well as the civilized call of all prophets and Imams have always been this:

'Even if the entire world is engulfed in corruption and oppression, one should never withhold from reforming the individual and society.'

Experience too reveals the fruits of these great personalities' endeavours at such sensitive times by delivering to the corrupt and vicious societies numerous pure and lofty individuals.

Fourthly, the reformers and guides of humanity recommend:

The pious people must strive and endeavour to influence the society and not allow the environment and society to affect them.

Enjoining good and forbidding evil should be given top priority and never forsaken.

“One shouldn't lose hope of Divine mercy” and support for such despair is itself a major sin.[47] (Qur'an, 12:87)

In describing the duties of 'those awaiting', it has come down in a tradition as follows:

About this verse, 'O you who believe! Be patient and excel in patience and remain steadfast' (Qur'an, 3:200), Imam Baqir (a.s.) says: It means, you should show forbearance in performing the obligatory acts; must adopt patience in the face of your enemies and should establish connection with your awaited Imam.'[48]

Also, Imam Sadiq (a.s.) said:

“The one who desires to be among the companions of our 'Qaem' must await him and must adopt piety and good manners…..” [49]

To sum up, Imam Mahdi's (a.t.f.s.) 'Zuhoor' and rule possess two background or position. The first position that pertains to good people is reform and piety and the selection rests with them. The other position is oppression resulting from lack of effort and endeavour on the part of common people and is the normal trend in the society. Here, there is no choice and the environmental conditions are forced on them. As per reason and divine commandments, people living during concealment are responsible for selecting and setting firm the first course, first for themselves and then for others.

Question 19:

Despite the presence of numerous pious and religious figures who are involved in good deeds and affairs in the entire world, why doesn't Imam Mahdi (a.t.f.s.) manifest himself?

Reply:

The existence of good and pious people is not the absolute condition for 'Zuhoor', though it paves the way for it. The very basis of 'Zuhoor' depends on Allah's Will and Wisdom. Allah's Will is the absolute and decisive cause of 'Zuhoor' that fixes measures and ratifies it. The people's mental and spiritual preparedness is the groundwork for that 'Zuhoor'. Whenever they are prepared and pray and Allah also Wills so, Hazrat will manifest himself. We cannot say, “Why doesn't he come despite the presence of pious people? Rather it's our duty to pray and supplicate. The pious ones must pray for hastening his reappearance.

On the other hand, the saying that people are pious and virtuous holds doubt! Do we really have numerous numbers of pious and upright persons in our society? The presence of such people at our times is even less than (as per traditions) red sulphur. Religion too is scarcely found with people (like red sulphur) and its protection is like holding fire in hand. If the pious ones and pious deeds are deeply analysed and are measured on the basis of Qur'an, traditions and ethics of Ahl'ul-bayt (a.s.)[50] and the thoughts, beliefs and deeds are very minutely scrutinized at individual and social levels, we will then realize how rare are pious people. Here, we shall narrate an incident said by the father of one Marjae:

One pious and peace-loving man of a city often pleaded before Hazrat Mahdi (a.t.f.s.) saying, 'O master! Why don't you come despite the presence of so many virtuous men? He cried and pleaded over this matter many times until Imam appeared before him. Imam said, 'In order to test how many are really pious, you may gather on Thursday night, forty most virtuous men in the house of the best pious one of the city. You may also call a butcher (who was amongst the best and pious people). Procure three goats and take that butcher and the goats on top of terrace of that house.

This pious man selects forty of the best and pious people and gathers them in the courtyard of that house. All sit down and pray and supplicate. (Meanwhile, Hazrat had asked that pious man not to disclose anything about the butcher and three goats). All of a sudden, they saw a light appearing above them from the terrace. They became certain that he is Imam-e-Zaman. Imam calls one of the virtuous men (who was indeed very virtuous) on top of the terrace.

He goes on top. After few moments, people in the courtyard see blood flowing down from the terrace! They become certain that Hazrat Mahdi (a.t.f.s.) has beheaded that pious man and hence this flowing blood. A group flee away. Minutes later, Imam (a.t.f.s.) calls up another pious man.

He obeys and goes up. Moments later, they once again see blood flowing down the drain pipe and they gain surety that the second pious man too has been beheaded by Hazrat. All run away and only three men stay behind. Hazrat calls the third pious man. At this moment, except for this called person, the rest too run away. He too (who was very pious) goes up. Later, blood flows down the drain pipe.

Thereafter, Imam (a.t.f.s.) says to that restless man, who would often plead for his coming: “People are such. Just because they imagined (and weren’t even certain) that they were being beheaded, they fled away; whereas the blood flowing down belonged to the goats that were slaughtered by the butcher!”

People must be tested and must pass their test. Apart from this incident there are numerous other incidences too in history which shows that people are not yet prepared for Imam's 'Zuhoor' (manifestation). By tongue, they plead for 'Zuhoor' but by heart, they possess a different colour. The truth is known only when they are tested.

“Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them….” (Qur'an, 29:2&3)

One of Allah's unchangeable laws is test and examination. When there is test, most people fail and are cast aside. Those who pass in the first stage are very insignificant. That which is necessary is to turn towards the real goodness (not by tongue and deceit) and then pray and plead in that very state. Our heart and reflection should be directed towards Imam's 'Zuhoor' until perhaps the Beneficent Allah takes pity on the prayers of the afflicted ones and rescues the people form perplexity and state of wandering. Verily, our duty is to pray and plead before Allah and adopt goodness and reform.

Question 20:

Today, most people say that majority of the signs of reappearance of Hazrat Mahdi (a.t.f.s.) have already occurred. Is this true? Basically, to what extent are the signs of reappearance influential in Imam's advent?

Reply:

The precise reply calls for preliminary traditions concerning various topics as follows:

First: Traditions that talk about signs and groundwork for Imam's 'Zuhoor':

Once, the holy prophet (s.a.w.a.) addressed the attendants as follows:

“How would it be when your women turn lewd and your youth adulterers and you will forsake enjoining the good and forbidding the evil?”

The attendants said:

O messenger of Allah! Will such an incident ever occur?!

He replied:

“Yes, even worse than this would occur! How you would be when good shall be presented as evil and evil as good….?” [51]

Also, Asbagh-ibn-Nubateh narrates from Amir-ul-Mu'mineen (a.s.):

“At the end of time and approach of the hour (resurrection or reappearance), [which is the worst of all times], women would come out devoid of clothes and decorated with various ornaments. People would be seen exiting from religion, entering into troubles, inclining towards lust, hastening towards pleasures, making lawful the unlawful and they would be the everlasting hell-dwellers.” [52]

Besides, the holy prophet (s.a.w.a.) said:

“A time would come when filling the stomach would become people's aspiration and materialistic life their dignity. Women would become the direction to which people would turn to and money and wealth would become their religion. They are the worst of human-beings who possess no goodness before Allah.” [53]

Second: Traditions that strictly prohibit fixing the time of Reappearance (Zuhoor) and likens it to the Resurrection Day.

Kumait says:

I approached Imam Baqir (a.s.) and asked: When will the Qaem Aale-Muhammad rise? He replied:“The same question was asked before Allah's apostle who said: His rising is similar to the time of setting up of resurrection which will not occur but all of a sudden.” [54]

Similarly, Fuzail says:

I asked Imam Baqir (a.s.): Is the hour of 'Zuhoor' known? He replied:“Those who fix the time are liars; those who fix the time are liars; those who fix the time are liars.” [55]

Also, Imam Sadiq (a.s.) said:

“Those who fix the time are liars. We have neither fixed any time in the past nor shall do so in the future.” [56]

Third: Traditions that lay stress on invocations for hastening 'Zuhoor' and calling upon Allah for help. If invocations weren’t effective, the holy Imams (a.s.) wouldn't have emphasised to such extent. Invocation is effective for any affair that is capable of delay or acceleration. In 'Tauqeeh' of Shaikh Ahmad-ibn-Ishaq, Hazrat Mahdi (a.t.f.s.) says:

“Close the door of useless queries and refrain from putting yourselves at pain. Suffice yourselves to the extent necessary. Furthermore, pray excessively for accelerating the 'Faraj' (deliverance) because your deliverance lies in this (i.e. excessive prayers).” [57]

Also, Imam Kazem (a.s.) prays as follows:

“O Allah, I swear by Your concealed Name……that You send salutations on Muhammad and Aale-Muhammad and make haste in 'Faraj' of the avenger and make his specified day reach fulfilment….” [58]

Fourth: Traditions stress that the work of 'Zuhoor' would be settled in one night, and Allah would permit him to rise.

Zaris Kenani says:

I heard Imam Sadiq (a.s.) saying:“In Saheb'ul-Amr (Imam Mahdi) there exists a similarity with Joseph and that is Allah would rectify his rise in one night.” [59]

Fifth: Traditions that talk about Bad'a' (change of previous Divine Will, plan and beginning of something new). This change of destiny is explained by Imam Baqir (a.s.) as such:

“Allah has not been worshipped to such degree as (belief in) 'Bad'a'; or Allah has not been honoured to such extent as considering 'Bad'a for Him'.” [60]

Thus, the traditions come down from the immaculate ones (a.s.) have declared the matter of 'Zuhoor' and rise of Hazrat Mahdi (a.t.f.s) as a changeable affair.

From the above five groups of traditions, we can conclude as follows:

It is likely that the entire signs of 'Zuhoor' could be subject to 'Bad'a' (change) such that Allah would give permission for Hazrat's rise without the occurrence of those signs. We should realize that the affair of 'Zuhoor' lies in Allah's hands and does not depend on the decisive and definite occurrence of signs. As per Divine wisdom, this affair would be corrected in one night. Verily, our duty at this time is to create a sound creed (belief) and ethics at individual and social levels and before that to pray excessively for 'Faraj'.

Question 21:

Some traditions talk about new religious laws and commandments during Imam-e-Zaman's rule. Does it mean he would bring a religion different from that of the holy prophet (s.a.w.a.)?

Reply:

Many of the Islamic teachings and religious precepts have been changed by wrong interpretations and explanations. The factor behind these changes and distortions are the malicious motives and mean desires of people and governments, who in the course of history, have paved the way for establishing their authority and opening the path of playing with religious creed and realities. The 'Ghaibat' (concealment) of the 'Hujjah', who is the genuine interpreter of Qur'an, has turned into an appropriate opportunity for the wrongdoings. Distortion of most of orders began just after from the holy prophet's era and would continue till the time of 'Zuhoor'. One of the vital steps of Hazrat Mahdi would be his campaign against distortions and wrong interpretations that have kept the human mind engaged for centuries.

Thus, his religion would not be different from the religion preached by the holy prophet (s.a.w.a.). Rather, it would be a return to the logic of pure and true original Islam and the same heavenly and everlasting Book.

As such, in numerous instances, it would differ with what people used to practice in the long history. During 'Ghaibat' (concealment), its likely people haven't acted upon the true Islam and some have even interpreted wrongly Islam and Qur'an so much so that at the time of 'Zuhoor', people will imagine that Hazrat has brought a new creed.

In many traditions it has come down that Hazrat would give a new start to Islam:

“ يستانف الإسلام جديدا.....”[61]

Similarly, it has come down in the holy Qur'an:

“And to Him shall submit whoever is in the heavens and the earth, willingly or unwillingly.” (Qur'an, 3:83)

This verse reveals that Islam and monotheism would turn widespread; the holy prophet's Islam and the Qur'anic laws would be implemented. Most of the sciences too would follow the realities and Hazrat would explain and interpret truly the verses of Qur'an and divine rules.

While talking about Mahdi's 'Zuhoor', Amir-ul-Mu'minin (a.s.) says about Hazrat's reforms as follow:

“After replacement of Allah's worship with capricious desires, He shall restore worship of capricious desires with worship of Allah. After restitution of Qur'an with personal opinion and understanding, he shall restore Qur'an in place of personal judgements and opinions.” [62]

Imam Sadiq (a.s.) says as well:

“…when our Qaem rises, everyone would set forth before him reason from Allah's Book and they would interpret and explain Allah's book (Qur'an)…” .[63]

The wrong interpretations and explanations of Qur'an is the problem Hazrat Mahdi (a.t.f.s.) would face during 'Zuhoor'. These distortions and personal views would turn upside down the divine book and sunnah till the time of 'Zuhoor' to such extent that Amir-ul-Mu'minin (a.s.), in continuation of the aforesaid sermon interprets the divine book and Sunnah as dead:

“He (Mahdi during 'Zuhoor') shall give life to the dead Book and Practice of the holy Prophet…”

Therefore, during the time of 'Zuhoor', Hazrat Mahdi (a.t.f.s.) would cast aside the decorations put on divine religion and precepts, and remove all sorts of distortions and interpretations levied against the Qur'an and religion. He shall establish monotheism and Qur'anic justice in the human society. He would gather the whole world under one banner, one creed, one heavenly book (Qur'an) and one doctrine. He would set up one nation from the human society.

Question 22:

It is said in the Islamic traditions that justice will be dominant during Imam-e-Zaman's rule. Does refer to mere social justice or covers individual aspects too?

Reply:

Justice implies that everything is set in its proper place and maintains equilibrium. Social justice is the movement of society towards the correct goal. Injustice is just its contrary. Thus, like injustice, justice is not mere governmental and social justice, but enjoys a wider meaning.

First, it represents one of the prominent divine attributes, and in this regard Imam (a.s.) says:

“The bases of religion are 'Tauhid' (monotheism) and 'Adl' (justice).” [64]

Secondly, it is amongst man's individual virtues. A just person is someone who does not commit major sin nor repeats minor sins.

Thirdly, at times, it is used as a scale. A true and correct saying is called a just saying.

Consequently, justice means to be moderate and to refrain from sins and implications. Social justice is reckoned to be only one of its most evident applicability. Under the circumstances, in reply to the above-mentioned query, one can say: During the time of Imam-e-Asr (a.t.f.s.), the government training programs would drive human-beings towards individual justice and the social programs would set up a just system and its evident proof can be found in the famous statement:

“يملا الارض قسطا و عدلا كما ملئت ظلما و جورا”

Question 23:

Manifestation of religion and the prophet's traditions, and severance of the oppressors' arms is the duty of all Muslims. So how do we recite in Dua'e-Nudba: 'O Allah! Through him, manifest Your religion, and make evident Your prophet's traditions. Also, we recite, 'Where is the one stored-up for severing the arms of the oppressors?

Reply:

All the duties that Muslims are charged with are undertaken by Hazrat Mahdi (a.t.f.s.) in their highest forms. He fulfils the best of it, and personally performs whatever he invites others towards it. In Islam, a deed performed by one for another is not accepted. Rather, every Muslim has an independent and separate duty, aside from few exclusive duties borne by the holy prophet and Imams.

The level and work of anyone depends on his responsibility, ability and duty. Imam-e-Zaman's exclusive responsibility is to implement the Islamic ordinances all over the earth; uproot tyranny and oppression from the earth and hoist the banner of Islam and monotheism in every nook and corner of the earth. All the Muslims bear this responsibility but their global leader in this affair is Imam-e-Asr (a.t.f.s.) who would lead them. As such, the common duty of the Muslims doesn't in any way contradict the global duty of Hazrat Mahdi (a.t.f.s.) as an Imam, leader and commander. The same is true to all the other qualities we attribute to him in Dua'e-Nudba[65] . For example:

“Where is the awaited one, for the correction of the bent and crooked….?”

“Where is the object of hope for demolishing tyranny and hostility?”

“Where is the one safely stored-up for the revival of precepts and ordinances?”

In all these expressions, Imam Hujjat-ibn'l-Hasan (a.t.f.s.) is looked upon as a leader and guide. Such remark exists in all cultures where the work of one executing the command is ascribed to the commander too because he bears the responsibility of drawing the plan, managing its implementation and harmonizing the forces.

Question 24:

Will Hazrat Mahdi (a.t.f.s.) judge the Ahl'e-kitab (people of the Book) by their own books?

Reply:

Imam (a.t.f.s.) would invite them to their own Books, and would judge on the basis of their Books till the time they bring faith in Hazrat and turn Muslims. Verily, his reasoning would be based on divine Books but the un-distorted ones. It has come down in traditions that he would draw out the Torah, Injeel and other past divine books from the cave of Entakia and would argue by them.[66]

However, the rule would be an Islamic rule. The government would be taken care by Islamic rules and regulations. Everything would be with Islam and Imam (a.t.f.s.) would debate with the people in the most desired manner. In the un-distorted books, glad tidings about Imam's reappearance has come down in more clear terms though such glad tidings can be found in the distorted books as well. We have referred to them in reply to another query.

The 'Fiqh' (jurisprudence) during Imam-e-Zaman's era would be the pure 'Fiqh' of Islam and Ahl'ul-bayt. The administration would be based on justice. In fact, justice would prevail in all the circles of Mahdi's government. All affairs would be run on the basis of holy Qur'an. Verily, social justice would prevail in every nook and corner of the society and widespread all over the earth.

Question 25:

After 'Zuhoor', will Hazrat Mahdi (a.t.f.s.) make use of modern technologies or not? Also, will technology continue its advancement at that time or will its progress come to a halt?

Reply:

There is no verse or tradition saying that Imam (a.t.f.s.) would cast aside advanced technology, or whenever he reappears the technology at man's disposal would fail to function. Besides, it wasn't the practice of holy prophet (s.a.w.a.) and Imams (a.s.) to avoid using technology or craft prevailing at their respective times. So Hazrat Mahdi (a.t.f.s.) too would follow the practice of his forefathers.

On the basis of traditions that talk about the power and strength of Hazrat Mahdi (a.t.f.s.) and his companions, we can say: Other than the unseen powers, they would also benefit from prevailing means. But we can not pass any definite judgement in this regard. For instance, we read in one tradition:

“He (in whatsoever part of the world he may be residing) would establish contact with each of the agents and members of his government (who are 313 in number). He would see them and converse with them.” [67]

From this tradition, we draw the probability that Hazrat's companions would employ new and advanced crafts. Another tradition says:

“When Imam (a.t.f.s.) rises, he would lean upon the holy Ka'ba and then say:

آلا يا اهل العلم ! بقية الله خير لكم إن كنتم مؤمنين و انا بقية الله

“And Hazrat's voice would be heard by all the people of the world.” [68]

From this tradition too we can draw this conclusion that he would probably employ mass media and his voice would reach the whole world. However, in all Imam's affairs, there also exists the probability of usage of Unseen powers.

About the query whether progress and advancement would continue during Imam's time or not, traditions say that during his time, knowledge and know-how would advance by leaps and bounds. However, whether knowledge would definitely move in direction of high technologies or in some other direction is not precisely clear.

Imam Sadiq (a.s.) said:

“Ilm (knowledge) consists of twenty-seven parts. All the prophets and Imams have brought two parts of Ilm and when our Mahdi comes, he will bring the other twenty-five parts of it.” [69]

Please ponder over the contents of this tradition. It's not that Mahdi (a.t.f.s.) knows twenty-five parts of knowledge and the prophets and other Imams were unaware. Rather it says,“The entire knowledge brought by prophets are two parts from the twenty-seven parts and Mahdi (a.t.f.s.) shall bring twenty-five parts.”

The matters revealed by the holy prophet (s.a.w.a.), Amir-ul-Mu'minin (a.s.) till Imam Hasan Askari (a.s.), Hazrat Adam, Noah, Abraham, Moses, Jesus and all preceding prophets were two parts from the twenty-seven parts. Hazrat Mahdi (a.t.f.s.) shall bring the other twenty-five parts of knowledge. If we take into account this proportion, it shows whatever Hazrat Mahdi (a.t.f.s) would bring would be something extraordinary in all fields of knowledge.

Besides this noble tradition, we have another tradition narrated from Imam Muhammad Baqir (a.s.):

“When our 'Qaem' shall come, he shall place his hand over the head of (Allah's) slaves and their intellect shall turn perfect and their ethics completed.” [70]

Also, Imam (a.s.) says:

'When Hazrat reappears, the earth shall emit out its bounties.”[71]

What are the earth's bounties? They are treasures, precious stones, useful and needed growths all over the earth. Besides, one cannot neglect the divulgence of spiritual bounties. It's come down in a tradition that:

“At the time of 'Zuhoor', there would be no land but fruitful and flourishing.” [72]

To sum up, various traditions show the existence of extraordinary progress and unparallel spread of knowledge during Imam's time. But it's not clear whether it would be definitely due to technology and with today's concept in mind or not.

Question 26:

How would be the economic condition during Imam-e-Zaman's rule and how would the economy run during his reign?

Reply:

Traditions do talk about the economic welfare and people's means of livelihood during Imam's era. It should be noted that his economic model would differ from the well-known models of today. Islam is independent in all its rules and precepts and except for a sound natural disposition it does not rely on any human system. Hazrat Mahdi (a.t.f.s.), who is the complete Islam and Qur'an will fully put into practice the very true and real Islam.

The verses of Qur'an and traditions teach us points which we shall set forth here along with some introduction. In the Islamic system and order, there exist three main foundations: Belief, ethics, and jurisprudence. These three rings are inseparable from one another. The economic system of Islam is not separate from the political system; the political system isn't separate from ethics; and the system of ethics is not detached from the beliefs (creed). This is a very vital issue. It is wrong to consider the economic system of Islam to be irrelevant from other rings. Rather, we should examine the system collectively.

Imam-e-Zaman's rule is founded on the basis of contents of Qur'an,“They shall serve Me, not associating aught with Me” (Qur'an, 24:55). Monotheism is its main pillar and foundation. Therefore, the economic system cannot be designed as one independent system, either in Islam, or during Imam-e-Zaman's rule. Rather, it is a ring in the chain of rings.

Keeping in view this introduction and the subsequent points, we now say:

The holy Imams (a.s.) have set forth various matters related to the economic system during Imam-e-Zaman's rule. For instance, during of his reign, no spot on the earth will remain but that it would manifest its bounties and nobody will step on any spot but fully cultivated and flourishing.[73] Moreover, he will distribute wealth equally.[74] Here, equally means equality and justice and distribution takes place on the basis of need.

By justice, we do not mean mathematical evenness. Rather, observance of proportionality in society is justice and equality. The one living as a bachelor is not the same as the one who supports two in a family. Mathematical evenness is neither rational nor just. Besides, traditions say that the economic state, high-mindedness and people's freedom from want would be to such extent that Hazrat would call the needy and say,“Pick up the money?” The people in turn will act honestly and pick up to the extent of their need. During Imam-e-Zaman's government, the people would enjoy the divine bounties that were blockaded by (past) governments.

We have still another set of traditions. For instance, a woman would carry a tray of gold and travel from Iraq to Syria. She would not step but only on grass. She would use ornaments without anyone disturbing her![75]

Although this tradition reveals the security that would prevail during Hazrat's era, it also talks about people's freedom. It's this freedom that would prevent anybody from looking at a lonely woman's ornaments, and economic and financial security would be thus established.

Abundant bounties from one side and implementation of social justice on the other side will uproot poverty to such extent that as per other set of traditions, there will remain no needy and indigent person.[76]

Question 27:

Is Hazrat Mahdidependent on our 'Sadaqa' (alms and charity) that we pay for his safety and well-being? In the same way, does he need the recommendable prayers or other deeds that we perform and gift to him, or perform on his behalf? Basically, what is the consequence of such actions for Imam (a.t.f.s.)?

Reply:

To provide spiritual reward of good deeds (other than obligatory acts) to Hazrat Mahdi (a.t.f.s.), gifting of recommendable acts, or their performance on behalf of Hazrat or other Imams (a.s.) and holy prophet (s.a.w.a.); financial servings like giving alms or serving food to the poor for gaining Hazrat's satisfaction; 'Nazr' (vows and oblations) for Imam Husain (a.s.) and Hazrat Abbas (a.s.) are all from one class and category. Regarding this issue, one must pay attention to few important points:

1. In performing a good deed and presenting its reward to an immaculate Imam, we are only following the directives of traditions. Traditions specify that people had informed the Imams (of their time) that they performed deeds on behalf of the past Imams (a.s.). Then Imam (a.s.) would approve their acts. For instance, pay attention to this tradition:

A person approached Imam Kazim (a.s.) and said: When Eid-e-Fitr approaches, I finish one full recitation of Qur'an (out of about forty recitation I did in the blessed month of Ramazan) for the holy prophet (s.a.w.a.), one full recitation for Hazrat Fatemah (a.s.), and one full recitation for the holy Imams (a.s.). At the end, I finish one full recitation on behalf of you. Does this act bring me any reward? Imam (a.s.) replied: 'The reward you earn is that you would accompany them on the day of resurrection.' I said, Allaho-Akbar! Will I be given such a reward? Imam (a.s.) uttered thrice:“Yes” .[77]

2. In this earthly world, no movement or action takes place without any reaction or effect. The smallest physical action, like twinkling of eyes, leaves its effect. So how can one consider a spiritual action and deed (that takes place in the spiritual world and its effect is incomparable with that of the physical world) to be effect-less. Although the holy prophet and Imams are needless of such spiritual rewards, nevertheless the All-Graceful and All-Mighty God does not leave any action ineffective; especially if it is done for the sake of His best creatures.

3. As far as sentimental relations are concerned, reward is the best tool for attracting one's love and affection. People, no matter how great and praiseworthy they are, get pleased by gifts, whether material or spiritual. Hazrat Mahdi (a.t.f.s.), the spiritual axis of the universe and the one needless of others whether spiritually or materially gets pleased with gifts like one flower, one chapter of Qur'an etc. Naturally, he exhibits his reaction to the person presenting the gift and honours him to express his love once again.

4. There still exist a scope for advancement and perfection for the holy prophet and Imams, even if they possess lofty positions. The holy prophet (s.a.w.a.) worshipped Allah and behaved as His servant till his last breath. He was the best of Allah's creations, and superior of all the creatures, but his acts of worship made him perfect.

A noteworthy point that is said about Hazrat Mahdi (a.t.f.s.) is that his prayers, fasting, Haj, Umra, Ziarat of Imam Husain (a.s.), alms-giving etc leave a deep effect on his soul and makes him perfect spiritually. This very movement and permanent advancement gives him so much strength and power that it prepares himself for fulfilling the heavy universal and divine task (which is unparallel and none except he has to fulfil). It gives him spiritual strength to fulfil his exceptional and onerous divine-universal duty very easily and all alone.

Thus, gifting of any good deed to him or performing any good deed on his behalf supports him and prepares him better to face the difficulties in forming the universal government based on Qur'an and monotheism.

5. A sentimental relationship and affection is set up between the donor and receiver of gift. This act will make us pay attention to him and his attention too would focus towards us. It would acquaint us with his customs; it would make our cry for help reach him and would bring for us the fatherly reply. It will link our insignificant heart with his magnificent and shore-less heart; it will connect the brook of our worship with the ocean of his servitude; it will plant the petty sapling and the delicate stem of our life under the shade of that lofty and divine tree and it will give the star of our existence the brightness from the moon and sun of his existence….

In short, it will make his Imamate (leadership) over us more steadfast and make ourselves more firm in following him. All these are effective if we sincerely and submissively obey their commands.

6. According to traditions, Hazrat Mahdi (a.t.f.s.) lives an ordinary, natural and usual life. Hazrat too is exposed to natural illness, physical calamities, problems and mental sorrows just like all other people. Thus, alms-giving, invocation, prayers and spiritual gifts (which as per the sayings of Imams discards calamities) keeps away Hazrat Mahdi (a.t.f.s.) from calamities and leaves their effect on his health.

Question 28:

It is well-known that Hazrat Mahdiwill rise at the time when the earth is filled with tyranny and oppression until he would fill it with justice and equity. So, should we encourage oppression and corruption so that Imam's 'Zuhoor' (manifestation) draws near? Consequently, if oppression and tyranny in the earth is the pre-condition to his coming then what is the duty of the one awaiting him? Should he strive to pave the way for such oppression?!

Reply:

The sentence: يملأُ الأرض عدلا كما ملئت جورا has come down in traditions in various forms. In the noble book 'Bihar-ul-Anwar' alone, 31 cases have been recorded with slight variations in their expressions. However, the contents and contexts of expression of none of these traditions reveal that oppression is pre-condition to 'Zuhoor'. Rather it expresses one of the two positions: The first position is the position of goodness and piety and the second one the position of oppression and corruption. Position or background is one thing and pre-condition another thing. The below example brings nearer the concept of tradition:

You inform your friend, 'I will visit you on Friday evening.' Does this sentence imply that your visit depends on Friday and if you fail on Friday, your visit is cancelled or it implies that Friday is the course (of time) and not pre-condition of your visit with your friend? Thus, there exists the possibility and probability of visit on another day and if we wished to set conditions we would say,“My condition for visiting you is approach of Friday.”

Secondly, there exists a clear difference between man's duties and the natural and forcible occurrences. From the viewpoint of Islam, Qur'an, traditions of Ahl'ul -Bayt and reason, prevention of corruption, training and development on the path of servitude, observance of piety and purity, recognition of God, prophethood, Imamate and Ma'ad and acting on one's creed are man's duties. Thus, numerous traditions have come down concerning man's duties during the concealment period and these traditions lay great emphasis on acting upon these aforesaid duties.

To sum up, the matter of earth getting filled with oppression and corruption is one of the two courses of Imam Mahdi's 'Zuhoor', and not a single course, nor a pre-condition. It is our duty to create the other course i.e., goodness and piety. In other words, these traditions reveal the state and common social events at the time of 'Zuhoor' and the traditions about 'Entezar -e -faraj' determine an individual's responsibility during 'Ghaibat' (concealment) where the person doing 'Entezar' (awaiting) must be good and pious and it is never right to mingle these two matters together.

Question 29:

How do the companions of other Imams differ from the companions of Imam-e-Zaman?

Reply:

The companions of Badr possessed special purity. They enjoyed extraordinary faith, patience, and supported the holy prophet (s.a.w.a.). At that time when Islam was left in isolation, they defended Islam and the holy prophet with their small number and meagre means. They achieved intuitive faith. They witnessed the truth with their very eyes. They numbered 313. They became a good example of sacrifice for others.

Imam-e-Zaman's (a.t.f.s.) companions would number the same as the companions of Badr. Their high and lofty position is so great that the holy prophet (s.a.w.a.) sends greetings upon them and longs to meet them. A day the holy prophet (s.a.w.a.) was sitting inside the mosque. A few of his companions too were present. He said: 'I wish I could meet your brethren.'

“يا ليتني لقيت إخواني”

Abu-Bakr stood on his feet and said, 'Aren't we your brethren? Aren't we your believers? Didn't we migrate along with you? The holy messenger (s.a.w.a.) replied , 'You all do believe in me, you all have migrated with me too, nevertheless (you are not my brethren) I wish I could meet my brethren!'

This time Omar stood up. He repeated the same remarks and heard the same reply.

For the third time, the holy prophet (s.a.w.a.) said: 'My brethren are those who have not seen me but believe in me.' At the end, he once again said: “يا ليتني لقيت إخواني ”[78]

They possess numerous special qualities. They enjoy strong faith and belief. At times of test and examination in lawful and unlawful matters, they take utmost care. They cling on to the Qur'an and Ahl'ul-Bayt. If they happen to die while awaiting their master, they will return to life during his 'Zuhoor'. Their guts and courage is as strong as iron.[79] Each one possesses the power of forty warriors. Their physical strength is not their only power; they also possess spiritual strength and will-power. Each one sees himself in the existence of others.[80]

No Imam possessed this number of loyal and faithful companions. Amir-ul-Mu'minin (a.s.) said: 'If I possessed forty warriors, I would have revolted.”[81] If Imam Hasan (a.s.) too possessed the required number of companions, he would have fought and not entered into peace treaty with Muawiya. Imam Husain (a.s.) had 72 loyal companions and they became famous world-wide for their will-power, faith and martyrdom. None of the subsequent Imams (a.s.) possessed 313 loyal companions. From Imam-e-Sajjad (a.s.) onwards, the Imams (a.s.) only got the chance of spreading Shia creed and jurisprudence and this was more so during the time of Imam Baqir (a.s.) and Imam Sadiq (a.s.).

Situation became more severe during the time of Imam Musa-ibn-Jafar (a.s.). They imprisoned Hazrat for 14 years. Thereafter, they sent Imam Reza (a.s.) into exile to Khorasan. The eight Imam (a.s.) found little opportunity in spread the Shia thought. He held a vital debate with followers of various religions and in that debate he defended the true Islamic thoughts based on the method set by Ahl'ul-Bayt (a.s.).

Thereafter, the pressure on Imams (a.s.) gained momentum such that Imam Hadi (a.s.) and Imam Askari (a.s.) were kept in garrison under the vigilance of the caliph's military. For this reason, they were given the title 'Askari' (military) simply because they were under military siege. Thereafter, there arose no opportunity for the Shias and their Imams (a.s.) until the rise of the promised Mahdi (a.t.f.s.).

Although for all phenomenons, the Divine Will is a condition, yet, as per Divine Wisdom, the ready ground-work too is very important. The read ground-work for Imam-e-Zaman's rule comprises of pure, loyal, upright, pious, brave and self-sacrificing companions who prepare the world for the just government of Imam (a.t.f.s.) and we await them:

Question 30:

Is it possible to establish connection with Hazrat Mahdiin the usual and normal manner? Or the condition for such meeting is abandonment of worldly life and engaging oneself in spiritual life and in short leading a monastic life?

Reply:

What is meant by connection? Do you mean spiritual and heartily connection or physical connection? By apparent connection is meant we should have relationship and social mingling with Hazrat Mahdi (a.t.f.s.) (who lives in the society and sees us and we too see him but do not recognize him). This type of connection is not possible during“major concealment” . It has come in traditions that people see him, but do not recognize him.[82] So anyone claiming that he can have apparent connection as per his own free-will is something unacceptable.

About spiritual connection, the Almighty Allah describes it in the following verse from the holy Qur'an:

This noble verse that has been interpreted in traditions in connection with Hazrat Mahdi (a.t.f.s.) gives the following meaning:

“O you who believe! Be patient and excel (over others) in patience and establish a link.” (Qur'an, 3:200)

In interpretation of the last part of verse, traditions say:

“And establish a link with your Imam, the awaited Imam.”[83]

This tradition does not inform how one can establish apparent connection and link with Hazrat during his concealment. The commanded connection is spiritual; while apparent connection is not possible, except by Imam's own guidance and permission.

Secondly, as per traditions, Hazrat Mahdi (a.t.f.s.) walks in the market-places, and on carpets of people. It is likely he purchases his requirements from their shops and stores. He participates in their social gatherings.[84]

Such expressions reveal that Hazrat Mahdi (a.t.f.s.) lives an ordinary life (even though he enjoys a lofty position in existence). He travels; he visits mosques; he goes for pilgrimage to Karbala; and he performs pilgrimage to Mecca by making use of the means at his disposal. Thus, he lives a special type of ordinary and normal life.

Thirdly, the holy prophet and Imams had two aspects: human and divine. They were human-beings and also had links with the world of revelation. Looking at the human and apparent aspect, they were innate and normal human-beings. Imam-e-Zaman, too, is the same. Regarding human qualities and characteristics, he is similar to other human-beings, except he possesses the highest human perfections and virtues.

When we greet an ordinary human-being, he replies our greetings. When we take one step out of love and affection for him he reacts back. Hazrat Mahdi (a.t.f.s.) [whose heart is filled with love and affection] is the heir to the affectionate prophet; he possesses the love and affectionate that Imam Ali possessed; the bravery that Imam Husain possessed and the steadfastness that Imam Hasan possessed. He is extremely kind and sympathetic; and the complete and perfect proof of the famous tradition of Imam Reza (a.s.) who while describing an Imam says:

“The Imam is like an affectionate friend; like a sympathetic father; like a mother who is compassionate and cares for her infant child.”

“Verily, Imam is like a pool. Imam is like the blessed rain. Imam is like the glowing moon that brings comfort. Imam is like the sun that gives life.”

Thus, Imam surely reacts to our actions.

Hazrat Mahdi pure ocean of love is so immense that anyone who establishes the minutest relationship with him even as narrow as one string of hair will arouse his sentiments, and his grace and favours will shower upon him like a blessed rain.

The prophets and Imams are lofty and superior human-beings and in kindness and affection unparallel. They care and devote their efforts in guiding mankind. Thus, relationship during the concealment period is of spiritual nature; it is connection of heart.

This type of spiritual relationship is possible by two means: One is taking guard of one's deeds and behaviour and the other is inner make-up or creation of inner resemblance. For instance, if a person wishes to visit an eminent religious personality or visit a devout 'Marja'h', he should perform two tasks. One that he should prepare his apparent clothes suitable for such an occasion and secondly create a resemblance in thoughts and feelings. He should match his temper and manners with his temperament and should have sincerity and heartily inclination towards him, so that he can gain the maximum knowledge and spirituality.

If such circumstance is created, a connection can be set with Hazrat Mahdi (a.t.f.s.) too. For this reason, we should strive on his path. We should pray for his 'Faraj'. We should recite the 'Ziarats' that have come to our hands. We should give charity for Hazrat's well-being. We should provide spiritual presentations to him. On his behalf, we should perform Haj, Umra and Ziarat of Imam Husain (a.s.), help the needy people and visit the Shia orphans. By such means, one can gain spiritual relationship with him.

Hazrat too has promised that whoever establishes relation with him would not be forsaken or forgotten by him. It has come in books of traditions that Hazrat informs Shaikh Mufid that:

“We are not heedless of assisting our Shias and we aren't forgetful of you.” [85]

This famous sentence reveals Hazrat's affection and also shows that he takes care of the Shias. In short, how to establish relation with Imam-e-Asr (a.t.f.s.)? Inwardly and outwardly, one should observe the lawful and unlawful command. One should have love towards Imam (a.t.f.s.) so that the spiritual connection is set. One should never forget Hazrat and rather remember him in all spheres of life. Hazrat too has said, 'Anyone who lives in such manner shall be guarded and supported by us and we shall never forsake him.'

Consequently, during the major concealment period, we see many who were eager to meet Hazrat Mahdi (a.t.f.s.) have indeed met success. Similarly, those who strived to gain Hazrat's satisfaction and have set spiritual relation with him (even though they weren't fortunate to see him by the physical eye) have seen their life showered by Divine Grace.

At the end, we remind you of some necessary points that are tools for establishing relation with Hazrat. Anyhow steadfast on implementing these points can lead him in establishing a spiritual link and connection with Hazrat Mahdi (a.t.f.s.).

A desirous and enthusiastic person should observe the following:-

Recite verses from the holy Qur'an every day and gift it to Hazrat.

In daily prayers, he should pray for Hazrat's 'Faraj' particularly recite 'Dua' of“Allah-humma-Kun-le-Waliyek….” which is the 'Dua' of night of destiny ( 23rd Ramzan, Lailat'ul-Qadr). It is worthy to mention that the night of 23rd Ramzan in all probability is 'Laitat'ul-Qadr' and earmarking this 'Dua' to such a night reveals the loftiness and profundity of this 'Dua'.

He should give out charity no matter how small every morning for Hazrat's well-being.

Once or twice a week, he should address Hazrat by the famous 'Ziarat-e-Aale-Yasin' and express his beliefs before him.

On Fridays, he should recite the 'Ziarats' that are exclusive to Hazrat.

He should invite the people to the best of worships during major concealment which is 'Entezar-e-faraj' (awaiting deliverance).

He should notify Hazrat's friends and followers to have love and affection for him.

He should enjoin the good, and forbid the evil (with this motive that he wishes to prepare the ground and society for Hazrat's manifestation).

He should endeavour and make utmost effort in performing the obligatory acts, and keeping distance from the unlawful acts.

It is highly hoped that the one who remains steadfast in performing the above deeds will attract Hazrat's attention, and will pave the way for establishing a firm spiritual relation with his noble master.

Question 1:

Verse 285 from Chapter Baqarah lays down the principles of a believer's faith. However, amongst these principles, nothing is mentioned about belief in Hazrat Mahdi (a.t.f.s.). Similarly, verse 136 from Chapter Nisa talks about infidelity and faith. But we find no command about belief in Imam's existence nor does it specify that disbelief in Imam (a.t.f.s.) amounts to infidelity. Is belief in Hazrat Mahdi (a.t.f.s.) one of the principles of faith and would disbelief in him lead one to infidelity?

Reply:

We set forth below the two verses referred to in the query:

“The apostle believes in what has been revealed to him from his God, and (so do) the believers; they all believe in Allah, and His angels and His books and His apostles; We make no difference between any of His apostles; and they say: We hear and obey, our God! Thy forgiveness (do we crave), and to Thee is the eventual course.” (Qur'an, 2:285)

“O you who believe! Believe in Allah, and His Apostle, and the Book which He has revealed to His Apostle and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His book and His apostles and the last day, he indeed strays off into a remote error.” (Qur'an, 4:136)

Verse 285 of Chapter Baqarah:

It's necessary to mention that the points stated in this noble verse do not specify the entire divine belief and faith. For instance, it does not mention about one of the fundamentals and necessities of faith i.e., 'Ma'ad' and belief in resurrection. But, its absence does not abate its importance. It can be said: Belief in the Book and the messenger involves belief in resurrection and belief in 'Ma'ad' is integral to belief in the Book and messenger and it is part of the necessities of divine religions.

Just as absence of 'Ma'ad' in the above verse cannot become a reason or proof for non-acceptance of 'Ma'ad' as a fundamental belief, the same applies to belief in the Imams (a.s.) and Hazrat Mahdi (a.t.f.s.). Besides, we have various other verses that talk about Imams (a.s.) and Hazrat Mahdi (a.t.f.s.).

Verse 136 of Chapter Nisa:

This verse consists of two parts: Positive and negative aspect. In the positive aspect, principle of faith is set forth. The All-Wise Allah commands to believe in four principles: Allah, apostle, book of apostle and books of previous apostles.

In the negative aspect, it says: Those who disbelieve in Allah, His angels, His Book and apostles and the last day have strayed into a remote error.

In this noble verse, we find 'Ma'ad' while talking about disbelief in fundamentals of faith. But concerning belief in fundamentals of faith nothing is mentioned about 'Ma'ad'. It's clear that each verse in every Chapter is not bound to describe every principle and every aspect of fundamentals and branches of religion. In Sunni and Shia traditions, principles like Salat, fasting, Haj etc form the religious teachings but none of these have come down in this noble verse. Their importance has come down in other verses and traditions.

The same applies to belief in the Imamate of Imams. This vital principle is pointed out in hundreds of verses, in diverse forms, and the holy prophet (s.a.w.a.) and Imams (a.s.) have interpreted and explained them to imply Amir-ul-Mu'minin's (a.s.) 'Vilayat' and Imam-e-Zaman's (a.t.f.s.) rule. Among them, we may mention the following verses: (Qur'an, 5:55), (Qur'an, 5:4), (Qur'an, 41:24), and (Qur'an, 5:64)

إنما وليكم الله.......................... ( Qur'an, 5:55 )

اليوم اكملت لكم دينكم................ (Qur'an, 5:4)

و جعلنا منهم ائمة................... (Qur'an, 41:24)

يا ايها الرسول! بلغ ما انزل........... (Qur'an, 5:46)

Aside from numerous traditions, our leaders have explained and interpreted these verses too.

To sum up, the holy Qur'an has explained some issues like principle of Imamate, prophethood, monotheism and resurrection clearly and openly but with regards to other issues like introduction of Imam, explanation of practical commandments etc it has left its explanation and interpretation with the holy prophet (s.a.w.a.) and Imams (a.s.). Thus, one cannot expect all the matters to have come down in the holy Qur'an in clear and decisive terms (considering its apparent limitation in size too) and still further, expect one to believe that all the fundamentals of belief have come down in one verse only.

Question 2:

Is there any verse or verses in the Qur'an about Hazrat Mahdi (a.t.f.s.)?

Reply:

All the Islamic sciences have their sources in the holy Qur'an and as per Shia belief; the fundamental of everything has its root in this divine book. The 'Vilayat' (authority) of Amir-ul-Mu'minin, the status of Imams (a.s.) and the Imamate, and rule of Hazrat Mahdi (a.t.f.s.) all have their root in the holy Qur'an. As such, scholars of Hadith, from past and present have left writings revealing traditions that have interpreted and explained the Qur'anic verses in honour of Ali (a.s.) and pure Imams particularly Hazrat Mahdi (a.t.f.s.).

Amongst them, the verses interpreted in all its dimensions concerning Hazrat Mahdi (a.t.f.s.) has been written down in the book“Al-Muhajjah-Fi-Ma-Nazala-Fi'l-Qaem al-Hujjah” (a.t.f.s.) written by Sayyed Hashim Bahrani, a scholar of 11 th and 12 th century A.H. He has set forth 120 verses from the Qur'an and below each verse, narrated traditions that talk about the characteristics of Imam (a.t.f.s.) and program of his government. Here, suffice it is to mention three such verses:

“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth……………….” (Qur'an, 24:55)

Under this verse, Imam Sadiq (a.s.) says:

“This saying of Allah: “Allah has promised……” has been revealed about the 'Qaem' and his followers.” [12]

Similarly, Imam Sajjad (a.s.) after reciting this verse said:

“I swear by Allah, they are our Shias. By means of a man from us (who is the Mahdi of this Ummah), Allah will make them rulers in the earth. In same regard, the prophet (s.a.w.a.) said: 'If not more than one day remains from the life of this world, Allah will extend that day so much that a man from my progeny would gain authority over it. His name is the same as my name. He will fill the earth with equity and justice, just as it would be filled with cruelty and tyranny.” [13]

“What remains with Allah is better for you if you are believers, and I am not a keeper over you.” (Qur'an, 11:86)

Under this verse we read as follows:

Imam Sadiq (a.s.) was asked: 'Will the Qaem be greeted by the title 'Amir-ul-Mu'minin? Imam (a.s.) replied:“No, this title is reserved by Allah for Ali (a.s.) only…..”

I said: Then how will the Qaem be greeted?

Imam (a.s.) replied: People will say:

السلام عليك يا بقية الله

Thereafter, Imam (a.s.) recited (this verse):[14]

“بقية الله خير لكم...”

3.“This Book, there is no doubt in it, is a guide to those who guard (against evil) and those who believe in the Unseen…….” (Qur'an, 2:2)

Below this verse, it is stated that Yahya-ibn-Abi'l Qasem says:“I requested Imam Sadiq (a.s.) to explain this verse.” He (a.s.) said:

“In this verse, 'those who guard (against evil) are Ali's Shias and 'Ghaib' (Unseen) refers to the hidden Hujjat.” [15]

Question 3:

Have other religions, too, given glad-tiding about the manifestation of a just saviour? Or this belief restricted to Islam only? What are the specialities, of this saviour and the promised Mahdi, in Islam and particularly so in Shia?

Reply:

As per information at hand, all the religions and books have given glad-tidings about the“world saviour and reformer” in some way or the other. We have explained some of the prophecies in our reply to other queries.

The other religions and past divine books have discussed the saviour's qualities and characteristics to the same extent, as they have discussed about his 'Zuhoor' (Reappearance).

In this regard, it's a great honour that Islam and particularly Shia, has in hand all the dimensions concerning the saviour's qualities, ranks, concealment, manifestation at individual and social level, and all these narrated from the immaculate Imams (a.s.). We have information about the saviour before birth, after birth, during childhood period, his life with his father and after his father's departure from this world, the lesser concealment period, the greater concealment period, 'Zuhoor' (manifestation) etc. All these can be found in detail in numerous reliable traditions.

In this regard, you may refer to Muntakhab-ul-Athar: 251, 284, 286, 290, 300, 302, 304, 305…………

In other sects of Islam, the Sunni books, their scholars too have written exclusive books on Hazrat like“Al-Arfo-Wardi” ,“Eqdud-Durar” and“Al-Wahmul-Maknun” .

Numerous traditions concerning this matter have also come down in Sihahe-Sitta and other books written by non-Shia scholars. Index of such books appears in the first section of“Muntakhab-ul-Athar” as well as“In search for the Qaem” .

Question 4:

The holy Qur'an has not confined the Imams to twelve in number. In a 'Dua' come down in the Qur'an we ask Allah about Imamate. It says:“O Allah…and make us guides to those who guard (against evil).” (Qur'an, 25:74) In another place it says:“And We made them Imams who guided (people) by Our command.” (Qur'an, 21:74). At another place, it calls the prophets as Imams and still further mentions that the unbelievers too have Imams:“Then fight the leaders of unbelief – surely their oaths are nothing.” (Qur'an, 9:12) In one way, all the oppressed ones during Firaun's era are Imams. So the Imams are not twelve in number. How can we say Hazrat Mahdi (a.t.f.s.) is the 12th Imam?

Reply:

In these set of verses, the status of Imamate is used. In the holy Qur'an, two types of Imamate are mooted. Imamate of“fire” and Imamate of“light” .

About the Imam of fire, it says:

“And We made them Imams who call to the fire” (Qur'an, 28:41)

About the Imams of light, it says:

“And We made them Imams who guided (people) by Our command.” (Qur'an, 21:73)

If someone casts a glance into the Qur'an, he will accept Imamate. The holy Imams (a.s.) too have rationalized this very matter and said: “This lofty status is exclusively earmarked for a few because Allah says:

“O Abraham, surely I will make you an Imam of the people. Abraham (very enthusiastically) said: And of my offspring? (Allah said): My covenant does not include the unjust.” (Qur'an, 2:124)

Here, Imam Reza (a.s.) says:

“The status of Imamate is so lofty that Allah bestowed it to Abraham only after consistent tests and after bestowing him with the position of prophet hood and messenger ship and after earning the title “Khaleel” [16] So how can people select this position for themselves!?”[17]

For this reason, this status is especially reserved for divine saints. The holy prophet (s.a.w.a.) and Imams (a.s.) have declared them to be twelve in number after the prophet (s.a.w.a.) and specified their names as well. In the Shia and Sunni traditions, their number is stated to be equal to the number of Bani-Israel leaders; equal to number of Christ's disciples, equal to number of zodiacs, equal to number of months (which are twelve in number).

These traditions come down in Shia and Sunni books are all 'Mutawatir' (i.e., widely transmitted). The vital question is that who are these twelve specified persons? It's mentioned in Shia and Sunni traditions that“all of them are from Quraish” [18] About the twelve Imams, there are two explanations: The Sunnis speak in a scattered manner. But the Shias say: 'As per 'Mutawatir' traditions from the holy prophet (s.a.w.a.), the names and specifications of these twelve persons till Hazrat Mahdi (a.t.f.s.) are known and clear. We can find few of such Shia traditions, in detailed form, in“Usul-e-Kafi” Vol 1, pages 525-535 and pages 286-328.

This brief discussion clarifies that the Imamate of light, come down in the noble verses, is a special status and an exceptional station selected by Allah and nobody can acquire it by himself. The holy prophet (s.a.w.a.) has expressed in various forms their number to be twelve. All of them are from the Quraish and according to Shia and some Sunni traditions (like the ones come down in Yanabi'ul-Muwadda, page 440 as per narration of Muntakhab-ul-Athar, page 97) all their names too are specified.

Consequently, the noble verse: “و اجعلنا للمتقين إماما ” (Qur'an, 25:75) differs from whatever we have said about the special status of Imamate in Qur'an. The Imamate discussed in the preceding verses is a special status and position and the Imamate in verse 75 from Chapter Furqan has been used in the literal sense to denote leadership for the pious ones.

Besides, assuming that in this verse, Imam is used in technical and not literal sense, yet it applies to the immaculate Imams (a.s.) who were specified by the holy prophet (s.a.w.a.). In other words, the esoteric interpretation of this verse concerns the holy Imams (a.s.). A tradition from Imam Sadiq (a.s.) substantiates our viewpoint. Imam (a.s.) says:

“In verse: “و اجعلنا للمتقين إماما ” (Qur'an, 25:75) Allah has meant us.”[19]

Question 5:

Please give a detailed explanation about the names of Hazrat Mahdi (a.t.f.s.)?

Reply:

Aside from name (which is common amongst all), the Arabs also use title and agnomen. Among the Arabs, it was and still is a custom for an individual to have a name, title and agnomen.

Hazrat Mahdi (a.t.f.s.) possesses one special name: “ م ح م د ” Some believe that during his concealment, one should use his special name and a few say: 'The prohibition of using his name goes back to the“short concealment period” when Hazrat feared he would be recognized. We have narrated the related tradition in our reply to another query.

Hazrat (a.t.f.s.) possesses various titles such as Mahdi, Hujjat, Qaem, Saheb-al-Zaman, Muntazer, Muntazar. A title is given after considering its meaning.

He has one 'Kunya' (agnomen) too. In the Arab culture, 'Kunya' is related to 'Ab' ( اب )”father” or 'Umm' ( ام )”mother”. In case of ladies, اُم appears before 'kunya' and in case of men, اَب is used. For example, they say: Abu-Zar- Abu-Abdullah- Abu'l-Qasi- Abu'l-Fazl and in case of women: Umm-Salma- Umm-ul-Baneen- Umm-Kulsum- Umm-Abiha. 'Kunya' does not necessarily require that for example a father should have a son named 'Abdullah' so that he can be given the 'kunya': Abu-Abdullah..[20]

One of the Imam-e-Zaman's titles is (Aba-Saleh)
ابا صالح It does not necessarily mean that he should possess a son named Saleh.

'Abu-Saleh' (or 'Aba-Saleh' or 'Abi-Saleh') means someone who possesses abundant goodness as if goodness is borne from him.

Thus, in case of children, 'Kunya' is used for two reasons: One reason may be in hope that they would have a child so that they are given that name. Another reason is that some outstanding qualities may be seen in him which is expressed in the form of 'Kunya'. The one who distribute food among the poor is called 'Abul-Qasim'; the one who helps is called 'Abu-Hashim'[21] and an eatable that is refreshing and tasty (like falooda) is named 'Abu-Sa'egh' (Sa'egh means very refreshing).

One of Imam Husain's (a.s.) 'Kunya' is“Abu-Abdullah” . It does not mean he should necessarily possess a son named Abdullah though he did possess one.“Abdullah” means Allah's slave. It means he has reached the peak in serving Allah and he is the father of Allah's slaves.

This was one matter about names, titles and agnomens. Hazrat Mahdi (a.t.f.s.) possesses many titles and agnomens because the holy prophet (s.a.w.a.), the Imams (a.s.) and Imam Hasan Askari (a.s.) [right from the time he gave glad-tiding about the existence of last Imam] have used various titles for him. The famous traditionist Haj Mirza Husain Nuri had narrated 182 names and titles for Hazrat Mahdi (a.t.f.s.).

Question 6:

In Ziarat-e-Aale-Yasin, we recite:

السلام عليك يا داعي الله... (Salutation be upon you O the one inviting (people) towards Allah!) where as the holy Qur'an says Allah's messenger is the one inviting people towards Allah!

Reply:

Undoubtedly, one of the qualities and specialities of Allah's messenger is to invite people towards Allah. He (Allah) says:

“O prophet! Surely We have sent you as a witness, and as a bearer of good news and as a warner, And as one inviting to Allah by His permission, and as a light-giving torch.” (Qur'an, 33: 45&46)

In spite of this, the aforesaid verse does not draw any limitation and exclusivity and does not say that 'invitation' is confined merely to the holy prophet (s.a.w.a.). Besides, in the following verses this state (of inviting people towards Allah) is applied to others too. For example:

“And who speaks better than he who calls to Allah while he himself does good and says: I am surely of those who submit.” (Qur'an, 41:33)

Moreover, in Shia and Sunni traditions, great emphasis is laid to invite people towards goodness. For instance:

“Call the people towards religion; not with your tongue (but deeds).”[22]

We see our noble Imams commanding us to invite the people towards goodness. In reality, every missionary of religion and inviter of goodness is “داعي الي الله ” (inviter towards Allah) and the most perfect exemplar are the holy prophet (s.a.w.a.) and Imams (a.s.) who call the people towards none but Allah.

In Ziarat-e- Jame'ah, we read about the immaculate Imams (a.s.):

“Peace by upon the inviters towards Allah.”

To sum up, Hazrat Mahdi (a.t.f.s.) calls the people towards Allah. This attribute is not confined to any prophet or Imam but all the Apostles and Imams call the people towards Allah.

Question 7:

When was Hazrat Mahdi (a.t.f.s.) born? There exist diverse sayings about 15th Shaban. In Vol 51 of Bihar-ul-Anwar, various dates are mentioned like: 24th Ramazan, 9th Rabi'ul-Awwal, 15th Ramazan, 3rd Shaban, 8th Shaban and Thursday night of Ramazan. Anyhow, what is the date of his birth?

Reply:

There exists difference of opinion in numerous vital historical events and incidents such as births, martyrdoms, wars and reign. Difference about birth of someone who was born at the time when tyrant rulers kept strict vigilance over him is something natural. It is likely that in order to save Hazrat's life and out of dissimulation, the Imams (a.s.) celebrated his birth with such differences and they didn't reveal its actual truth. Obviously, if the Imams (a.s.) had exactly specified the date before Hazrat's birth or even at the time of his birth, then the state of Imam Hasan Askari's family who were severely besieged would still worsen. But the Imams (a.s.) wished to keep secret Hazrat's (a.s.) date of birth. Thus, there arose differences after Hazrat's birth

This difference reveals the strict control exerted by the Abbasid caliphs. They would send agents to Imam Hasan Askari's house and search the women to find out if any among them was pregnant. They feared the birth of the promised one of Islam who would destroy their throne and crown.

Now that we are passing the stage of major concealment after the lapse of minor concealment and Hazrat continues to thrive and live, today, the Shias have investigated and reached a decisive conclusion that 15th Shaban is more evident and correct. For this reason, in spite of differences in the day, month and year of birth, the Shias have selected and supported only one date.

Thus, at the start, the idea was to keep Hazrat's birth concealed and one way for it was to keep difference in the date of birth where none would realize its exact date. The same is the case with Hazrat Zahra's (a.s.) grave. Some say her grave is in Baqi; some say she was buried in her own house and yet others say she was buried besides the holy prophet (s.a.w.a.). So it's obvious that when something is concealed, differences would come up.

Can this difference in date of birth lead one to believe that Hazrat didn't exist at all?!

Such reasoning is like saying, 'Difference of opinion about Hazrat Fatema's grave is a proof that she wasn't martyred and that she doesn't possess a grave at all.'

If it's decided to keep an event concealed, then this ambiguity will certainly rise. There exists difference in the holy prophet's (s.a.w.a.) birth as well. Majority of the Sunnis believe his date of birth to be 12th Rabi'ul-Awwal while the Shias believe it to be 17th Rabi'ul-Awwal.

If we look at history, we fill find many differences concerning birth, death and numerous other historical events. Are they proofs that such personalities did not live in history? Or is this difference itself a proof that such personalities did live but with some difference in opinion about some events related to them.

Question 8:

Please explain about this tradition or saying:

“ كلهم نور واحد “ all the Imams are one light. If this saying is correct then how can one justify the difference of Imam Mahdi's position with other Imams (a.s.)?

Reply:

The wordings that appear in tradition says:

كلنا واحد من نور واحد

(Bihar-ul-Anwar 26: 16 & 281)

It implies that they nurture from one source of light. In their original creation, they are from one light. In the world of spirits and shadow, their derivation is from one source leading to one truth. That “نور واحد ” one light refers to the light of Allah's Greatness.

Traditions say that the souls or spirits of Imams (a.s.) are higher than“Elliyeen” [23] and their bodies from“Elliyeen” . The souls of Shias are from“Elliyeen” and their bodies lower than“Elliyeen” .[24] Moreover, the programs and responsibilities of Imams (a.s.) all belong to the world of revelation and their beliefs, ethics and deed are all divine and human. Their main policy in life is perfect devotion and submission before the Almighty Allah even though their eras differ from one another and their duties varies from one another.

Thus, Imam-e-Zaman's (a.t.f.s.) duty differs from all other Imams (a.s.), mainly due to his implementation of the Islamic commandments in the entire world.

Their appointment by Allah, and their immaculateness is something common in all of them. Also, all of them are medium or channels through which the living creatures derive benefits. Besides, they are all deeply rooted in knowledge and are interpreters of the holy Qur'an. Lastly, they bear the responsibility of safeguarding religion from heresy.

Question 9:

Is 'Ghaibat' (concealment) specific to the 12th Imam (a.t.f.s.) or it has precedence in the past Imams and prophets?

Reply:

'Ghaibat', in the sense of absolute concealment from human perceptive senses (the faculty, intellect, illusion and imagination) is exclusive to God only. Aside from this, we also have relative 'Ghaibat' (concealment) and in this regard, none among the prophets and Imams had constant presence for all the people in all the societies and each one had a relative presence and relative concealment. Basically, any human-being falls in this category. A group of people meet and associate with him while another group do not do so.

In traditions, Imam-e-Zaman's (a.t.f.s.) state during concealment is likened to the past prophets. In this regard, Imam Sadiq (a.s.) says:

“In our Qaem are signs of Musa- ibn- Imran (Moses).

Narrator says: I asked: What are the signs?

Imam (a.s.) replied: “His secret birth and his concealment from others …..”[25]

Also, narrator says: I heard Imam Baqir (a.s.) who said:“The master of the affairs possesses signs of four prophets (a.s.): ….his sign from Musa is fear and 'entezar' (awaiting) [during concealment].” [26]

Therefore, the story of concealment and secret living has precedence among the past prophets and messengers.

Shaikh Saduq has set forth traditions about concealment of past prophets like Andreas, Noah, Saleh, Abraham, Joseph and Moses (a.s.) and has proven their 'Ghaibat' in some way or the other.[27]

Question 10:

Among the Imams (a.s.) why only Hazrat Mahdi (a.t.f.s.) has 'Ghaibat' (concealment)? What is the reason and philosophy behind this 'Ghaibat'?

Reply:

It is not always easy for the human to understand the real cause and nature of the Islamic commandments. When the Imams (a.s.) were asked about the reason for 'Ghaibat' (concealment), they replied: 'Allah knows' or they quote this verse:“Do not put questions about things which if declared to you may trouble you.” (Qur'an, 5:101)[28]

This is because the absolute reason and various dimension of any affair is unknown to all but Allah.

Thus, the reason (cause) for 'Ghaibat' is a matter which either present or absent, 'Ghaibat' revolves around that matter. By its presence, 'Ghaibat' continues to prevail and by its absence or removal, 'Ghaibat' comes to an end. Such thorough knowledge concerning what is the matter of 'Ghaibat' and when it would come to an end is not known to anyone but Allah or someone chosen by Him. In spite of this, our immaculate Imams (a.s.) have pointed out in traditions several philosophies behind 'Ghaibat'. They never engaged in explaining the complete and ultimate cause and instead brought witness from the holy Qur'an by reciting this verse:

“And do not put questions about things which if declared to you may trouble you”

Philosophy is that first and foremost phenomenon in which the second phenomenon, in its initial formation, revolves around it. But in the world of non-existence and continuation of life, it doesn't revolve around it. It's possible that philosophy might get destroyed and the second phenomenon still continue to live or the philosophy might have existence but not so the second phenomenon.

Therefore, the main reason for 'Ghaibat' will be known after 'Zuhoor' (manifestation) [Bihar-ul-Anwar 52:91]. This lofty and concealed reason has been likened to the incident of Khizr (a.s.) and Moses (a.s.) where after completion of Khizr's mission, its philosophies became clear for Hazrat Moses (a.s.)

In order to make the questioners understand that it's not possible to have thorough knowledge of all the commandments and phenomenon, the Imams (a.s.) have used the term “ حكمت ” (philosophy) and reminded us of a few points:[29]

Testing and sifting the people

Fear of being killed. If Hazrat Mahdi (a.t.f.s.) had constant appearance and consequently would lead to non-implementation of his responsibilities.

Various human schools of thought coming into existence and their failure and defeat and the preparedness of the people in accepting Hazrat's manifestation and global government.

Living securely and remaining aloof from giving allegiance to the tyrant rulers.

Question 11:

While remembering Imam Mahdi (a.t.f.s.), why don't we utter his real name (due to strict prohibition found in few Shia traditions) and we call him by titles like“Mahdi” ,“Qaem Aale-Muhammad” ,“Hujjat'ullah” , “Baqiyat'allah, etc?

Reply:

Prohibition from uttering his special name has its roots in traditions. In Kafi, book of Al-Hujjah, Kulaini has opened a chapter named باب في النهي عن الاسم (chapter concerning prohibition from uttering name). He has narrated four traditions in it and Allamah Majlisi, while commenting on these four traditions has authenticated two of them.[30]

Mohaddes Nuri has brought 13 traditions in second chapter of his book“Najm-e-Saqeb” which all show that it's impermissible to utter the special name. Here, we shall set forth only one tradition:

Aban-ibn-Salt narrates from Imam Reza (a.s.) that he was asked about the“Qaem” . Imam (a.s.) replied:“His body wouldn't be seen and his name wouldn't be uttered.” [31]

The certain and decisive point is that utterance of Hazrat's special name was prohibited till the end of“short concealment” considering the requirements of that period. In the past, the immaculate Imams refrained from disclosing his name except to a few special Shias and content themselves with various titles and agnomens. However, after the start of greater concealment, some scholars and jurisprudents have considered it permissible to utter Hazrat's name although they consider its abandonment a precautionary measure as a form of respect for those set of traditions that prohibit it.

Today, our duty is to act upon the traditions, and the views of majority of the jurisprudents and scholars of Hadith. Although as per a few, the philosophy for prohibition of uttering name has ceased; yet the endless interests and harms stated in divine commandments and man's meager knowledge and lack of complete dominance over all of them necessitates us to take precautionary measures and not to utter Imam's name.

For this reason, we too follow the steps of high-ranking scholars on Hadith and refrain from uttering Imam's special name “م ح م د ” and remember and call him by various titles and seek his help by saying:

“O chief! distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable.” (Qur'an, 12:88)

Question 12:

Please describe the names, number and specifications of Imam-e-Zaman's envoys.

Reply:

As per historical narration, the reliable and trustworthy persons who frequently visited Hazrat Mahdi (a.t.f.s.) mainly during the lesser concealment were manifold. But the most famous amongst them were four in number:

Abu-Amr-Uthman-ibn-Saeed-ibn-Amr-Asadi

Abu-Jafar-Muhammad-ibn-Uthman-ibn-Saeed-Amri

Abul-Qasim Husain-ibn-Rouh-Ibne-Abi-Bahre-Naubakhti

Abul-Hasan Ali-ibn-Muhammad-Samori (or Samari or Semmari)

These envoys of Hazrat Mahdi (a.t.f.s.) and their deputyship possessed the same power and authority as the one given to them by Imam Hadi (a.s.), and Imam Askari (a.s.). In order to make the people habituated with Imam-e-Zaman's concealment, they too would fulfil the people's task and affairs through their own appointed agents.

During the 69 years of Imam's minor concealment period, these envoys, while protecting the secrets of Imamate, would fulfil the needs of the Shias related to their beliefs and ordinances through Hazrat Mahdi (a.t.f.s.). During this period, the place of Hazrat Mahdi as well as the envoys was never revealed and thus nobody was arrested. These envoys kept secret this matter to such extent that it's said if their flesh was cut to pieces so that they would reveal Imam's place, they would never do so.

Aside from their secret-keeping and trust worthiness, these envoys were special friends of the household of Imamate and Vilayat and they were wise, intellectual and pious. The people would put forward their queries and receive correct replies from their living Imam through these envoys and via letters. Besides, by means of some letters that were written by pen without ink, they would gain certainty about the connection these envoys had with Hazrat Mahdi (a.t.f.s.). Now we shall set forth a short description about each of these envoys:

Uthaman-ibn-Saeed was among the students and followers of the tenth and eleventh Imams and had the mandate from those Imams (a.s.). He gained the honour of serving the prophet's household from age eleven and won the confidence and trust of three Imams (a.s.). He lived in a military place close to Imam Hadi and Imam Askari. He was Imam-e-Zaman's envoy for several years. He died and was buried in Baghdad. It is said he died after 260 A.H.

Muhammad-ibn-Uthman son of first envoy. He died in 305 A.H. and was buried in Baghdad. He was amongst the followers of eleventh and twelfth Imam and was praised by both Imams (a.s.). He held the post of deputyship for approximately forty years.

Hazrat Baqiyat'ullah (a.t.f.s.) issued several 'Tauqeehs' (decrees) in honour of the second envoy and his father which can be found in their proper sources.[32] These 'Tauqeehs' reveal the lofty position of these two envoys in the eyes of Imam-e-Asr (a.t.f.s.).

Husain-ibn-Rouh-Naubakhti belonged to the family of Bani-Naubakht. This envoy of Iranian nationality died in 326 A.H. He won the confidence of Muhammad-ibn-Uthman and helped him during the last two years of his life. As per Imam-e-Zaman's (a.t.f.s.) instructions, Muhammad-ibn-Uthman assigned him the post of deputyship.

Ali-ibn-Muhammad-Samori died in 329 A.H. (start of major concealment) and was buried in Baghdad. He is contemporary to Muhammad-ibn-Yaqub Kulaini author of Al-Kafi.

These envoys would receive queries and problems from the Shias and present them before Hazrat Mahdi (a.t.f.s.). Later, they would submit the replies to the people. Due to fear from the ruling caliph's tyranny they lived in dissimulation and didn't reveal their relationship with Imam (a.t.f.s.) except to the noble Shias and wise secret-preserving followers. During the last stage of the fourth deputy's life, he received a letter from Hazrat Mahdi (a.t.f.s.) stating:“…….the major concealment has begun and there wouldn't be any deputyship any longer. Do not appoint anyone to the post of deputyship and you would die within six days.”

The following is the text of this letter ('tauqeeh'):

“In the Name of Allah, the Beneficent, the Merciful”

“O Ali-ibn-Muhammad Samori,

May Allah give rewards to your brothers in the matter of your death! You will depart from this world within six days. So arrange and complete your affairs and do not appoint anyone as your successor because, 'The major Ghaibat' (concealment) shall commence and 'Zuhoor' (Reappearance) wouldn't occur except if the Almighty Allah gives permission and that would be after long years of darkness when hearts will turn into stones and the land filled with injustice and cruelty. Soon, some will claim to our Shias about our meeting. Before the rise of Sufyani and the heavenly cry, such malicious claimers will fabricate lies and there is no power and might but that of Almighty Allah.”

On the one hand, the content of this 'Tauqee' closes the chapter of special deputyship and informs the people about the commencement of major concealment. On the other hand, it rejects the claims during major concealment by those claiming to know Hazrat's place and their ability in visiting Hazrat Mahdi (a.t.f.s.) whenever they desire so. Of course, this does not mean that Hazrat wouldn’t manifest himself before his fascinated lovers and the door of visitation would come to a close.

After six days, Imam's prediction turned into a reality. He departed this world and from that day ( 329 A.H.) the major concealment commenced.

Question 13:

Can one meet Hazrat Mahdi (a.t.f.s.) during the major concealment? If the answer is in the affirmative, then how does it reconcile with Hazrat's 'Tauqee', wherein he addresses his last special envoy Ali-ibn-Muhammad Samori and says, 'Anyone claiming to meet me prior to the rise of Sufyani and the heavenly cry is a liar and scandalmonger.

Reply:

Undoubtedly, there exists the possibility of meeting Hazrat Mahdi (a.t.f.s.) during the major concealment. The best proof is the occurrence of such incidents in the length of history of the major concealment. The writings of scholars of Hadith , right from the oldest books till the current ones, are full of narrations about such meetings that have occurred during minor and major concealment period.

The vital point lies here that whether such meetings and contacts occur as per our wish and intention, or the discretion lies with Hazrat Mahdi (a.t.f.s.)?

Experience reveals as well as the sentence of Imam's 'Tauqee' addressed to Ali-ibn-Muhammad Samiri shows that such contacts occur due to Imam's will and permission and not because of people's wish. This is exactly one of the meanings of minor and major concealment ('Ghaibat'). That which has been negated in Imam's 'Tauqee' is bilateral contacts by the will of the common people (so that the door of deputyship etc is closed).

In 'Tauqee' we find these words:

“'Zuhoor' (Reappearance) wouldn't occur except if the Almighty Allah gives permission” which shows that there wouldn't be any 'Zuhoor' (manifestation) except if Allah wishes. Such type of meeting is negated otherwise there isn't the least doubt about the direct unlimited favours and generosities of Imam (a.t.f.s.) whether apparent or concealed to the common man in general and his Shias in particular.

To conclude, in conformation of the fact that Imam Mahdi (a.t.f.s.) constantly exhibits his favours to his Shias and sometimes even manifests himself, we set forth here a sentence from Imam's 'Tauqee' to Shaikh Mufid:

“We have news about you. We are aware of your hardships and we are not neglectful in observing your state. We aren't forgetful of you, otherwise you would live a difficult life and the enemies would destroy you.” [33]

Observance, remembrance, and collection of news constantly occur together with apparent favours and grace. In one quick and short research one can see that the most pious and trustworthy figures in history like Sayyed Bah'rul Ulum, Allamah Hilli, Muqaddas Ardebeli and many others have succeeded in meeting Hazrat Mahdi (a.t.f.s.) thus leaving no place for any doubt.

Question 14:

At which places the probability is more for seeing Hazrat Mahdi (a.t.f.s.)? Is he present in public places too, or he can be seen at special places only?

Reply:

Hazrat Mahdi (a.t.f.s.) visits few special places and does not visit certain other places. He does not step in places of diversion and amusement although he has control and oversees them and Allah makes him aware about them. One cannot find him in unlawful, immoral and corrupt places. He is particular about recommendable acts. He visits Imam Husain's (a.s.) grave especially on every Thursday night. He attends the Umra in month of Rajab and visits the grave of holy prophet (s.a.w.a.) and other Imams (a.s.). His special grace and kindness extends over all the religious gatherings of the Shias. The more beneficial and constructive these gatherings and the more nearer they are to Allah's satisfaction, the greater is Hazrat's care and attention for such gatherings.

Reason and experience dictate that he cares and extends his favour for gatherings that remember Imam Husain's (a.s.) virtues and misfortunes. The criterion in gatherings is not the number of attendants. The good heart of the speaker, the sincerity of the listeners, the pure intention of the house-owner, the prayers recited for Hazrat in that gathering and the attendants' good manners are fully effective in attracting Imam's attention. In fact, on numerous occasions, Hazrat has been seen in such gatherings. I emphasise once again that chances of seeing Hazrat are more in gatherings commemorating Imam Husain (a.s.). He has also been seen many times in Mecca, in the holy prophet's (s.a.w.a.) shrine, in holy places and the shrine of Amir-ul-Mu'minin (a.s.).

We narrate here one memoir:

About twenty-five years ago, a group amongst our sincere friends living in Shiraz collectively left one Thursday night for the outskirts of the city for a holiday rest. In the mountainous region, amidst the several trees and besides a spring, they recited Dua-e-Kumail on that Thursday night and were all in good mood. They called upon Hazrat Mahdi (a.t.f.s.) numerous times. Usually, a state of forgetfulness overtakes those who are fortunate in meeting Hazrat. If not, then they would scream out drawing the attention of others thus making open the event whereas only a few are supposed to experience this grace. After that incident, one of them (who is still alive) narrates as such:

Since we rested in an open and mountainous region, we planned to keep guard every two hours over others who would sleep so as to protect the group from wild beasts. It was now my turn for keeping guard and it was past midnight. I walked on the border line where my friends lay asleep. I noticed a lantern lit near a spring that was at short distance from us and I saw someone drinking water. I went forward. I saw a splendid and dignified figure besides the spring. I greeting him and said: 'What are you doing here during this part of the night? He replied, 'I visit my friends wherever they gather. Those who reached here last night are our friends and we care for them. I have come here for their sake.

During that state, this youth had turned completely heedless and inattentive. The next morning, the group recited Dua-e-Nudba and at intervals, would call upon Hazrat Mahdi (a.t.f.s.). During the last hours when the group started packing their things for departure, this youth suddenly jumped up and his state transformed completely. His friends inquired about his change of attitude and he said, 'Sit down, I have something to narrate.' Thereafter, he narrated the event of the last night.

Those who call him and implore for his help in young age receive greater attention from him. To sum up, the probable place Hazrat visits is the gatherings in which the Shias engage themselves in worship and remembrance of Allah.

I recommend the youth to have good manners and perform ablution while attending such gatherings. One should have purity of heart and attend for Allah's sake. That kind Imam (a.t.f.s.) shows greater favour towards the youth as their sins are lesser and their burden much lighter, and if any special grace is to be showered it would be showered upon the youth, Inshallah.

Question 15:

It is said that Hazrat Mahdi (a.t.f.s.) has said,“We aren't forgetful of our Shias and we remember them.” Does he mean the entire Shias and even the sinful amongst them or he refers only the pious ones? If it is the latter case, then what would be the state of the sinful?

Reply:

In the lexicon of Ahl'ul-bayt traditions, the Shias are a group of special people. However, no term, concept and spiritual meaning is assigned to any single special group but instead encompasses various grades and levels. Although the truth of any term and its concept are more easily grasped if applied to outstanding figures nevertheless the same concept is also true at lower levels. In other words, all phrases are analogical and in definition, it's not that the first level category only is taking into account.

In our divine lexicon, terms such as 'Aalem', 'Mu'min', 'Faqih', 'Saleh' and 'Muttaqi' are used numerously. But these terms are not used for a few special class or exclusive people only even though special categories constantly come to one's mind. For example, the term 'Faqih' denotes“someone well-versed in religion” . It does not merely refer to someone who is top-most in 'Fiqh' (for instance Shaikh Tusi) but rather also applies to lower categories.

Thus, Imam-e-Zaman's (a.t.f.s.) statement (in 'Tauqee' of Shaikh Mofid) that:

“We aren't neglectful in remembering you and aren't forgetful of your affairs” does not merely apply to the top-most Shias only. Rather it applies to lower categories too with the condition that they don't remain aloof from Shia ethics so much so that they exit from the real meaning of 'Shia'.

If only the lofty and eminent Shias are considered in the eyes of Hazrat Mahdi (a.t.f.s.) then it would apply only to a few limited people of every era and the common people would no longer strive to traverse from inferior to superior level and our Imam's grace and kindness would not embrace and encompass all. But, from Imam's great ocean of love, we see everyone drawing the water of life and enjoying spiritual bliss each one to the capacity of their cup.

This is the rule of Divine Mercy and affection and the Imams (a.s.) are the perfect manifestation of Divine Mercy and affection. They don't withhold a bit from expressing their kindness and assisting the helpless and weak and numerous pages in history have recorded their noble temperament.

Shaikh Saduq narrates in“Savaab ul-A'maal” : Mo'alla-ibn-Honais says:

“In one rainy night, Imam Sadiq (a.s.) left his house and intended to visit the umbrella-stand of Bani-Sa'eda (a place ascribed to Bani-Sa'eda and the poor would sleep at night in that place). I followed Imam (a.s.). On the way, something fell from Hazrat's hand. He said, 'In the name of Allah. O Allah! Bring back whatever has fallen.'

In the darkness of night I went near and greeted him. He said, O Mo'alla, is it you? I replied, 'Yes, may my life be sacrificed for you.' He said, 'Search with your hands and whatever you find give it to me.' As I lay my hand on the ground, I realized that a few pieces of bread had fallen down. I picked them up and handed over to him. Meanwhile, I realized that a bag full of bread accompanied him as well. I said, 'May I be sacrificed for you. Will you allow me to carry this bag? He said, 'No I must carry it myself but you can accompany me.'

We reached the umbrella-stand of Bani-Sa'eda. I saw people sleeping at this place. Imam Sadiq (a.s.) went forward. He quietly kept beneath the baggage of everyone one piece and two pieces of bread. Thereafter, we returned. On the way, I asked, “Were they all the followers of true religion?” He replied,“If they were followers of the true religion, I would have made them my partners in everything even salt and pepper.” [34]

Thus, people who were not followers of truth were meted out with such grace and kindness. Besides, Imam Sadiq (a.s.) reckons the followers of truth (i.e., the Shias) to be his partners even in salt and pepper. Truly, his great son Hazrat Mahdi (a.t.f.s.) too is kind and graceful to the Shias and he allows the same magnanimity and generosity to prevail.

As such, we can conclude and say in brief:

Everyone, whether pious or wicked can expose themselves to Hazrat's grace and kindness and on this basis, it is advisable for the pious to strive more in his piety and for the wicked to refrain from evils and instead turn to piety with the hope that Imam's boundless grace encompasses them all.

Question 16:

How is the position of Imam(s) in the creation of this world, and what is meant by 'Vilayate-Takvin' (authority over creation)? What does it imply when we say, 'Hazrat Mahdi (a.t.f.s.) is the medium for receiving bounties and blessings?

Reply:

'Vilayate-Takvin' (authority over creation) implies that Imam (Allah's Hujjat) plays a fundamental role in creation. Just like the sun, which plays a vital role in giving material bounties to living creatures, Imam (a.t.f.s.) receives the blessings of existence with all its perfections, from the divine world, and bestows it to all other creatures.

Considering that the blessing of existence and its perfections descends from top to bottom, the Almighty Allah bestows this bounty by means of superior and noblest creature down to the other creatures. In the traditions of immaculate Imams (a.s.), we read:

“If the earth is devoid of an Imam, it would swallow its inhabitants.” [35]

Also,

“The existence of 'Hujjat' (Imam) is a must before the creation, with creation as well as after creation.” [36]

As per substantial and sound traditions concerning the manner of creation, the Almighty Allah, in the preceding world created the light of holy prophet (s.a.w.a.) from His own magnificence light. Then, from the holy prophet's light, He created the light of Amir-ul-Mu'mineen and Fatemah (a.s.). Thereafter, from the light of these two figures, He created the light of Imam Hasan and Imam Husain (a.s.) and later the other Imams (a.s.). The illuminating light of immaculate ones (a.s.), the first of its stages in creation, started glorifying and praising the Almighty Allah. Then, in the world of spirits, their pure souls were created and after formation of the world of body, the soul got attached to body and their elemental bodies were formed. Thereafter, from their light, the Almighty Allah manifested the rest of creation.[37]

It's interesting to point out that there exist a general resemblance between their bodies and the souls of Shias. Their bodies are from the world of“Elliyeen” and their souls higher than“Elliyeen” . On the other hand, the souls of Shias are from the world of“Elliyeen” and their bodies from a lower world.[38]

Thus, medium of blessing via Hazrat Mahdi (a.t.f.s.) implies receiving the 'light of existence' from higher levels and giving it to the lower levels i.e., transfer of blessing of existence to lower creatures. Such type of creation is something in accordance with Divine Wisdom and Allah has made it a custom in all His creations. In philosophical terms, this type of creation (which is certain and conclusive as per traditions) is named as the principle of 'Emkan-e-Al-ashraf'o-Fal-Ashraf' Those interested for a detailed account can refer to books on traditions in the chapter related to creation of light of holy prophet (s.a.w.a.) and Imams (a.s.).

Some of the benefits of Imam's existence during major concealment are like the benefits of the sun concealed behind the cloud. As per narration in Bihar-ul-Anwar narrated from Muhammad-ibn-Ya'qub Kulaini, Hazrat Mahdi (a.t.f.s.) himself says:

“The manner one benefits from my existence (my place in creation and society) during the concealment era is like the manner one benefits from the sun concealed behind the cloud. Verily, I am a respite and comfort for the inhabitants on earth just as the stars are for the inhabitants in heaven…..” [39]

Jabir-ibn-Abdullah Ansari inquired the holy prophet (s.a.w.a.): 'Will the Shias benefit during concealment of the 'Qaem'? The holy prophet (s.a.w.a.) replied:

“Yes, I swear by the One who appointed me as prophet that they shall derive benefit from him and will find brightness from the light of his 'Vilayat' just as they benefit from the sun that is hidden behind the clouds.” [40]

Under this tradition, Allama Majlisi has described eight aspects of similarity between benefits derived from Imams during concealment and sun hidden behind clouds. We have explained them in detail in the book 'Mehre-Mahboob' and all of these are discussed from the viewpoint of creation and existence.

But from the viewpoint of divine legislation and guidance and bid for good and forbid of evil, Imam is the protector of religion, guide for mankind, very sympathetic, a compassionate father for them, a radiant sun emitting life and a pleasant limpid ocean.[41]

Imam is the model of servitude before Allah and the caravan leader of worshippers and devout people taking mankind towards the desired divine goal.

This level of guidance, showing the way, is related to divine guidance (Hedayat'e-tashri'ee). Rather, it makes one reach the desired perfection which is named as 'esoteric guidance in creation' (Hedayat'e-takvin)

In invocations we say:

“ آللهم إني اسالك بحق محمد و علي و فاطمة و الحسن و الحسين

The reason we swear by their names before Allah is because they are the medium of elevation of our deeds and prayers to the Divine threshold. For this reason, Imam Reza (a.s.), while describing the position and rank of Imamate says in a tradition come down in Kafi as follows:

“Completion of prayers, zakat, haj and……….is by means of Imam” (belief in Imamate)[42]

Question 17:

How would be the physical appearance of Imam (a.t.f.s.) at the time of his Reappearance? Considering his long age, would he look old or young?

Reply:

Some of the traditions concerning Imam-e-Mahdi (a.t.f.s.) describe that time would not turn him old, and he would continue to look young. In one of the traditions it has come down as follows:

“Aba Salte Haravi I asked Imam Reza (a.s.): 'What is the sign of your Qaem (so that one can recognize him)? Hazrat Reza (a.s.) replied: Amongst the signs is that he would be old age, but would look young in appearance. Anyone looking at him would imagine him to be forty or even less. Amongst his other sign is that time would never turn him old until death meets him.” [43]

In another tradition, Imam Hasan-ibn-Ali (a.s.) says:

“When Mahdi (a.t.f.s.) will rise, the people would deny him because he would approach them with the face of a youth, while they would imagine him to possess an aged face.” [44]

Again in another tradition come down in the book 'Ghaibat-e-Tusi', Imam (a.t.f.s.) resembles prophet Jonah (a.s.) by possessing a youthful face.[45]

It's worthy to mention that all the fortunate ones who have met Hazrat, during minor or major concealment, have seen him with a youthful face; and appearing as a man of forty. We pray to Allah to make us fortunate too, Inshallah.

Question 18:

If Imam's Reappearance is connected to the earth getting filled with injustice and oppression, then is it useful to pursue the goodness, beneficence and piety?

Reply:

Firstly, the earth getting filled with oppression is not the only decisive and unchangeable course for 'Zuhoor' (Reappearance). Rather, Reappearance has another course too, which lies in the people's readiness in accepting the just and universal government of Imam.[46]

Secondly, the two realities of 'oppression' and 'filled' are“relative” issues.

Thirdly, the mind, the innate nature as well as the civilized call of all prophets and Imams have always been this:

'Even if the entire world is engulfed in corruption and oppression, one should never withhold from reforming the individual and society.'

Experience too reveals the fruits of these great personalities' endeavours at such sensitive times by delivering to the corrupt and vicious societies numerous pure and lofty individuals.

Fourthly, the reformers and guides of humanity recommend:

The pious people must strive and endeavour to influence the society and not allow the environment and society to affect them.

Enjoining good and forbidding evil should be given top priority and never forsaken.

“One shouldn't lose hope of Divine mercy” and support for such despair is itself a major sin.[47] (Qur'an, 12:87)

In describing the duties of 'those awaiting', it has come down in a tradition as follows:

About this verse, 'O you who believe! Be patient and excel in patience and remain steadfast' (Qur'an, 3:200), Imam Baqir (a.s.) says: It means, you should show forbearance in performing the obligatory acts; must adopt patience in the face of your enemies and should establish connection with your awaited Imam.'[48]

Also, Imam Sadiq (a.s.) said:

“The one who desires to be among the companions of our 'Qaem' must await him and must adopt piety and good manners…..” [49]

To sum up, Imam Mahdi's (a.t.f.s.) 'Zuhoor' and rule possess two background or position. The first position that pertains to good people is reform and piety and the selection rests with them. The other position is oppression resulting from lack of effort and endeavour on the part of common people and is the normal trend in the society. Here, there is no choice and the environmental conditions are forced on them. As per reason and divine commandments, people living during concealment are responsible for selecting and setting firm the first course, first for themselves and then for others.

Question 19:

Despite the presence of numerous pious and religious figures who are involved in good deeds and affairs in the entire world, why doesn't Imam Mahdi (a.t.f.s.) manifest himself?

Reply:

The existence of good and pious people is not the absolute condition for 'Zuhoor', though it paves the way for it. The very basis of 'Zuhoor' depends on Allah's Will and Wisdom. Allah's Will is the absolute and decisive cause of 'Zuhoor' that fixes measures and ratifies it. The people's mental and spiritual preparedness is the groundwork for that 'Zuhoor'. Whenever they are prepared and pray and Allah also Wills so, Hazrat will manifest himself. We cannot say, “Why doesn't he come despite the presence of pious people? Rather it's our duty to pray and supplicate. The pious ones must pray for hastening his reappearance.

On the other hand, the saying that people are pious and virtuous holds doubt! Do we really have numerous numbers of pious and upright persons in our society? The presence of such people at our times is even less than (as per traditions) red sulphur. Religion too is scarcely found with people (like red sulphur) and its protection is like holding fire in hand. If the pious ones and pious deeds are deeply analysed and are measured on the basis of Qur'an, traditions and ethics of Ahl'ul-bayt (a.s.)[50] and the thoughts, beliefs and deeds are very minutely scrutinized at individual and social levels, we will then realize how rare are pious people. Here, we shall narrate an incident said by the father of one Marjae:

One pious and peace-loving man of a city often pleaded before Hazrat Mahdi (a.t.f.s.) saying, 'O master! Why don't you come despite the presence of so many virtuous men? He cried and pleaded over this matter many times until Imam appeared before him. Imam said, 'In order to test how many are really pious, you may gather on Thursday night, forty most virtuous men in the house of the best pious one of the city. You may also call a butcher (who was amongst the best and pious people). Procure three goats and take that butcher and the goats on top of terrace of that house.

This pious man selects forty of the best and pious people and gathers them in the courtyard of that house. All sit down and pray and supplicate. (Meanwhile, Hazrat had asked that pious man not to disclose anything about the butcher and three goats). All of a sudden, they saw a light appearing above them from the terrace. They became certain that he is Imam-e-Zaman. Imam calls one of the virtuous men (who was indeed very virtuous) on top of the terrace.

He goes on top. After few moments, people in the courtyard see blood flowing down from the terrace! They become certain that Hazrat Mahdi (a.t.f.s.) has beheaded that pious man and hence this flowing blood. A group flee away. Minutes later, Imam (a.t.f.s.) calls up another pious man.

He obeys and goes up. Moments later, they once again see blood flowing down the drain pipe and they gain surety that the second pious man too has been beheaded by Hazrat. All run away and only three men stay behind. Hazrat calls the third pious man. At this moment, except for this called person, the rest too run away. He too (who was very pious) goes up. Later, blood flows down the drain pipe.

Thereafter, Imam (a.t.f.s.) says to that restless man, who would often plead for his coming: “People are such. Just because they imagined (and weren’t even certain) that they were being beheaded, they fled away; whereas the blood flowing down belonged to the goats that were slaughtered by the butcher!”

People must be tested and must pass their test. Apart from this incident there are numerous other incidences too in history which shows that people are not yet prepared for Imam's 'Zuhoor' (manifestation). By tongue, they plead for 'Zuhoor' but by heart, they possess a different colour. The truth is known only when they are tested.

“Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them….” (Qur'an, 29:2&3)

One of Allah's unchangeable laws is test and examination. When there is test, most people fail and are cast aside. Those who pass in the first stage are very insignificant. That which is necessary is to turn towards the real goodness (not by tongue and deceit) and then pray and plead in that very state. Our heart and reflection should be directed towards Imam's 'Zuhoor' until perhaps the Beneficent Allah takes pity on the prayers of the afflicted ones and rescues the people form perplexity and state of wandering. Verily, our duty is to pray and plead before Allah and adopt goodness and reform.

Question 20:

Today, most people say that majority of the signs of reappearance of Hazrat Mahdi (a.t.f.s.) have already occurred. Is this true? Basically, to what extent are the signs of reappearance influential in Imam's advent?

Reply:

The precise reply calls for preliminary traditions concerning various topics as follows:

First: Traditions that talk about signs and groundwork for Imam's 'Zuhoor':

Once, the holy prophet (s.a.w.a.) addressed the attendants as follows:

“How would it be when your women turn lewd and your youth adulterers and you will forsake enjoining the good and forbidding the evil?”

The attendants said:

O messenger of Allah! Will such an incident ever occur?!

He replied:

“Yes, even worse than this would occur! How you would be when good shall be presented as evil and evil as good….?” [51]

Also, Asbagh-ibn-Nubateh narrates from Amir-ul-Mu'mineen (a.s.):

“At the end of time and approach of the hour (resurrection or reappearance), [which is the worst of all times], women would come out devoid of clothes and decorated with various ornaments. People would be seen exiting from religion, entering into troubles, inclining towards lust, hastening towards pleasures, making lawful the unlawful and they would be the everlasting hell-dwellers.” [52]

Besides, the holy prophet (s.a.w.a.) said:

“A time would come when filling the stomach would become people's aspiration and materialistic life their dignity. Women would become the direction to which people would turn to and money and wealth would become their religion. They are the worst of human-beings who possess no goodness before Allah.” [53]

Second: Traditions that strictly prohibit fixing the time of Reappearance (Zuhoor) and likens it to the Resurrection Day.

Kumait says:

I approached Imam Baqir (a.s.) and asked: When will the Qaem Aale-Muhammad rise? He replied:“The same question was asked before Allah's apostle who said: His rising is similar to the time of setting up of resurrection which will not occur but all of a sudden.” [54]

Similarly, Fuzail says:

I asked Imam Baqir (a.s.): Is the hour of 'Zuhoor' known? He replied:“Those who fix the time are liars; those who fix the time are liars; those who fix the time are liars.” [55]

Also, Imam Sadiq (a.s.) said:

“Those who fix the time are liars. We have neither fixed any time in the past nor shall do so in the future.” [56]

Third: Traditions that lay stress on invocations for hastening 'Zuhoor' and calling upon Allah for help. If invocations weren’t effective, the holy Imams (a.s.) wouldn't have emphasised to such extent. Invocation is effective for any affair that is capable of delay or acceleration. In 'Tauqeeh' of Shaikh Ahmad-ibn-Ishaq, Hazrat Mahdi (a.t.f.s.) says:

“Close the door of useless queries and refrain from putting yourselves at pain. Suffice yourselves to the extent necessary. Furthermore, pray excessively for accelerating the 'Faraj' (deliverance) because your deliverance lies in this (i.e. excessive prayers).” [57]

Also, Imam Kazem (a.s.) prays as follows:

“O Allah, I swear by Your concealed Name……that You send salutations on Muhammad and Aale-Muhammad and make haste in 'Faraj' of the avenger and make his specified day reach fulfilment….” [58]

Fourth: Traditions stress that the work of 'Zuhoor' would be settled in one night, and Allah would permit him to rise.

Zaris Kenani says:

I heard Imam Sadiq (a.s.) saying:“In Saheb'ul-Amr (Imam Mahdi) there exists a similarity with Joseph and that is Allah would rectify his rise in one night.” [59]

Fifth: Traditions that talk about Bad'a' (change of previous Divine Will, plan and beginning of something new). This change of destiny is explained by Imam Baqir (a.s.) as such:

“Allah has not been worshipped to such degree as (belief in) 'Bad'a'; or Allah has not been honoured to such extent as considering 'Bad'a for Him'.” [60]

Thus, the traditions come down from the immaculate ones (a.s.) have declared the matter of 'Zuhoor' and rise of Hazrat Mahdi (a.t.f.s) as a changeable affair.

From the above five groups of traditions, we can conclude as follows:

It is likely that the entire signs of 'Zuhoor' could be subject to 'Bad'a' (change) such that Allah would give permission for Hazrat's rise without the occurrence of those signs. We should realize that the affair of 'Zuhoor' lies in Allah's hands and does not depend on the decisive and definite occurrence of signs. As per Divine wisdom, this affair would be corrected in one night. Verily, our duty at this time is to create a sound creed (belief) and ethics at individual and social levels and before that to pray excessively for 'Faraj'.

Question 21:

Some traditions talk about new religious laws and commandments during Imam-e-Zaman's rule. Does it mean he would bring a religion different from that of the holy prophet (s.a.w.a.)?

Reply:

Many of the Islamic teachings and religious precepts have been changed by wrong interpretations and explanations. The factor behind these changes and distortions are the malicious motives and mean desires of people and governments, who in the course of history, have paved the way for establishing their authority and opening the path of playing with religious creed and realities. The 'Ghaibat' (concealment) of the 'Hujjah', who is the genuine interpreter of Qur'an, has turned into an appropriate opportunity for the wrongdoings. Distortion of most of orders began just after from the holy prophet's era and would continue till the time of 'Zuhoor'. One of the vital steps of Hazrat Mahdi would be his campaign against distortions and wrong interpretations that have kept the human mind engaged for centuries.

Thus, his religion would not be different from the religion preached by the holy prophet (s.a.w.a.). Rather, it would be a return to the logic of pure and true original Islam and the same heavenly and everlasting Book.

As such, in numerous instances, it would differ with what people used to practice in the long history. During 'Ghaibat' (concealment), its likely people haven't acted upon the true Islam and some have even interpreted wrongly Islam and Qur'an so much so that at the time of 'Zuhoor', people will imagine that Hazrat has brought a new creed.

In many traditions it has come down that Hazrat would give a new start to Islam:

“ يستانف الإسلام جديدا.....”[61]

Similarly, it has come down in the holy Qur'an:

“And to Him shall submit whoever is in the heavens and the earth, willingly or unwillingly.” (Qur'an, 3:83)

This verse reveals that Islam and monotheism would turn widespread; the holy prophet's Islam and the Qur'anic laws would be implemented. Most of the sciences too would follow the realities and Hazrat would explain and interpret truly the verses of Qur'an and divine rules.

While talking about Mahdi's 'Zuhoor', Amir-ul-Mu'minin (a.s.) says about Hazrat's reforms as follow:

“After replacement of Allah's worship with capricious desires, He shall restore worship of capricious desires with worship of Allah. After restitution of Qur'an with personal opinion and understanding, he shall restore Qur'an in place of personal judgements and opinions.” [62]

Imam Sadiq (a.s.) says as well:

“…when our Qaem rises, everyone would set forth before him reason from Allah's Book and they would interpret and explain Allah's book (Qur'an)…” .[63]

The wrong interpretations and explanations of Qur'an is the problem Hazrat Mahdi (a.t.f.s.) would face during 'Zuhoor'. These distortions and personal views would turn upside down the divine book and sunnah till the time of 'Zuhoor' to such extent that Amir-ul-Mu'minin (a.s.), in continuation of the aforesaid sermon interprets the divine book and Sunnah as dead:

“He (Mahdi during 'Zuhoor') shall give life to the dead Book and Practice of the holy Prophet…”

Therefore, during the time of 'Zuhoor', Hazrat Mahdi (a.t.f.s.) would cast aside the decorations put on divine religion and precepts, and remove all sorts of distortions and interpretations levied against the Qur'an and religion. He shall establish monotheism and Qur'anic justice in the human society. He would gather the whole world under one banner, one creed, one heavenly book (Qur'an) and one doctrine. He would set up one nation from the human society.

Question 22:

It is said in the Islamic traditions that justice will be dominant during Imam-e-Zaman's rule. Does refer to mere social justice or covers individual aspects too?

Reply:

Justice implies that everything is set in its proper place and maintains equilibrium. Social justice is the movement of society towards the correct goal. Injustice is just its contrary. Thus, like injustice, justice is not mere governmental and social justice, but enjoys a wider meaning.

First, it represents one of the prominent divine attributes, and in this regard Imam (a.s.) says:

“The bases of religion are 'Tauhid' (monotheism) and 'Adl' (justice).” [64]

Secondly, it is amongst man's individual virtues. A just person is someone who does not commit major sin nor repeats minor sins.

Thirdly, at times, it is used as a scale. A true and correct saying is called a just saying.

Consequently, justice means to be moderate and to refrain from sins and implications. Social justice is reckoned to be only one of its most evident applicability. Under the circumstances, in reply to the above-mentioned query, one can say: During the time of Imam-e-Asr (a.t.f.s.), the government training programs would drive human-beings towards individual justice and the social programs would set up a just system and its evident proof can be found in the famous statement:

“يملا الارض قسطا و عدلا كما ملئت ظلما و جورا”

Question 23:

Manifestation of religion and the prophet's traditions, and severance of the oppressors' arms is the duty of all Muslims. So how do we recite in Dua'e-Nudba: 'O Allah! Through him, manifest Your religion, and make evident Your prophet's traditions. Also, we recite, 'Where is the one stored-up for severing the arms of the oppressors?

Reply:

All the duties that Muslims are charged with are undertaken by Hazrat Mahdi (a.t.f.s.) in their highest forms. He fulfils the best of it, and personally performs whatever he invites others towards it. In Islam, a deed performed by one for another is not accepted. Rather, every Muslim has an independent and separate duty, aside from few exclusive duties borne by the holy prophet and Imams.

The level and work of anyone depends on his responsibility, ability and duty. Imam-e-Zaman's exclusive responsibility is to implement the Islamic ordinances all over the earth; uproot tyranny and oppression from the earth and hoist the banner of Islam and monotheism in every nook and corner of the earth. All the Muslims bear this responsibility but their global leader in this affair is Imam-e-Asr (a.t.f.s.) who would lead them. As such, the common duty of the Muslims doesn't in any way contradict the global duty of Hazrat Mahdi (a.t.f.s.) as an Imam, leader and commander. The same is true to all the other qualities we attribute to him in Dua'e-Nudba[65] . For example:

“Where is the awaited one, for the correction of the bent and crooked….?”

“Where is the object of hope for demolishing tyranny and hostility?”

“Where is the one safely stored-up for the revival of precepts and ordinances?”

In all these expressions, Imam Hujjat-ibn'l-Hasan (a.t.f.s.) is looked upon as a leader and guide. Such remark exists in all cultures where the work of one executing the command is ascribed to the commander too because he bears the responsibility of drawing the plan, managing its implementation and harmonizing the forces.

Question 24:

Will Hazrat Mahdi (a.t.f.s.) judge the Ahl'e-kitab (people of the Book) by their own books?

Reply:

Imam (a.t.f.s.) would invite them to their own Books, and would judge on the basis of their Books till the time they bring faith in Hazrat and turn Muslims. Verily, his reasoning would be based on divine Books but the un-distorted ones. It has come down in traditions that he would draw out the Torah, Injeel and other past divine books from the cave of Entakia and would argue by them.[66]

However, the rule would be an Islamic rule. The government would be taken care by Islamic rules and regulations. Everything would be with Islam and Imam (a.t.f.s.) would debate with the people in the most desired manner. In the un-distorted books, glad tidings about Imam's reappearance has come down in more clear terms though such glad tidings can be found in the distorted books as well. We have referred to them in reply to another query.

The 'Fiqh' (jurisprudence) during Imam-e-Zaman's era would be the pure 'Fiqh' of Islam and Ahl'ul-bayt. The administration would be based on justice. In fact, justice would prevail in all the circles of Mahdi's government. All affairs would be run on the basis of holy Qur'an. Verily, social justice would prevail in every nook and corner of the society and widespread all over the earth.

Question 25:

After 'Zuhoor', will Hazrat Mahdi (a.t.f.s.) make use of modern technologies or not? Also, will technology continue its advancement at that time or will its progress come to a halt?

Reply:

There is no verse or tradition saying that Imam (a.t.f.s.) would cast aside advanced technology, or whenever he reappears the technology at man's disposal would fail to function. Besides, it wasn't the practice of holy prophet (s.a.w.a.) and Imams (a.s.) to avoid using technology or craft prevailing at their respective times. So Hazrat Mahdi (a.t.f.s.) too would follow the practice of his forefathers.

On the basis of traditions that talk about the power and strength of Hazrat Mahdi (a.t.f.s.) and his companions, we can say: Other than the unseen powers, they would also benefit from prevailing means. But we can not pass any definite judgement in this regard. For instance, we read in one tradition:

“He (in whatsoever part of the world he may be residing) would establish contact with each of the agents and members of his government (who are 313 in number). He would see them and converse with them.” [67]

From this tradition, we draw the probability that Hazrat's companions would employ new and advanced crafts. Another tradition says:

“When Imam (a.t.f.s.) rises, he would lean upon the holy Ka'ba and then say:

آلا يا اهل العلم ! بقية الله خير لكم إن كنتم مؤمنين و انا بقية الله

“And Hazrat's voice would be heard by all the people of the world.” [68]

From this tradition too we can draw this conclusion that he would probably employ mass media and his voice would reach the whole world. However, in all Imam's affairs, there also exists the probability of usage of Unseen powers.

About the query whether progress and advancement would continue during Imam's time or not, traditions say that during his time, knowledge and know-how would advance by leaps and bounds. However, whether knowledge would definitely move in direction of high technologies or in some other direction is not precisely clear.

Imam Sadiq (a.s.) said:

“Ilm (knowledge) consists of twenty-seven parts. All the prophets and Imams have brought two parts of Ilm and when our Mahdi comes, he will bring the other twenty-five parts of it.” [69]

Please ponder over the contents of this tradition. It's not that Mahdi (a.t.f.s.) knows twenty-five parts of knowledge and the prophets and other Imams were unaware. Rather it says,“The entire knowledge brought by prophets are two parts from the twenty-seven parts and Mahdi (a.t.f.s.) shall bring twenty-five parts.”

The matters revealed by the holy prophet (s.a.w.a.), Amir-ul-Mu'minin (a.s.) till Imam Hasan Askari (a.s.), Hazrat Adam, Noah, Abraham, Moses, Jesus and all preceding prophets were two parts from the twenty-seven parts. Hazrat Mahdi (a.t.f.s.) shall bring the other twenty-five parts of knowledge. If we take into account this proportion, it shows whatever Hazrat Mahdi (a.t.f.s) would bring would be something extraordinary in all fields of knowledge.

Besides this noble tradition, we have another tradition narrated from Imam Muhammad Baqir (a.s.):

“When our 'Qaem' shall come, he shall place his hand over the head of (Allah's) slaves and their intellect shall turn perfect and their ethics completed.” [70]

Also, Imam (a.s.) says:

'When Hazrat reappears, the earth shall emit out its bounties.”[71]

What are the earth's bounties? They are treasures, precious stones, useful and needed growths all over the earth. Besides, one cannot neglect the divulgence of spiritual bounties. It's come down in a tradition that:

“At the time of 'Zuhoor', there would be no land but fruitful and flourishing.” [72]

To sum up, various traditions show the existence of extraordinary progress and unparallel spread of knowledge during Imam's time. But it's not clear whether it would be definitely due to technology and with today's concept in mind or not.

Question 26:

How would be the economic condition during Imam-e-Zaman's rule and how would the economy run during his reign?

Reply:

Traditions do talk about the economic welfare and people's means of livelihood during Imam's era. It should be noted that his economic model would differ from the well-known models of today. Islam is independent in all its rules and precepts and except for a sound natural disposition it does not rely on any human system. Hazrat Mahdi (a.t.f.s.), who is the complete Islam and Qur'an will fully put into practice the very true and real Islam.

The verses of Qur'an and traditions teach us points which we shall set forth here along with some introduction. In the Islamic system and order, there exist three main foundations: Belief, ethics, and jurisprudence. These three rings are inseparable from one another. The economic system of Islam is not separate from the political system; the political system isn't separate from ethics; and the system of ethics is not detached from the beliefs (creed). This is a very vital issue. It is wrong to consider the economic system of Islam to be irrelevant from other rings. Rather, we should examine the system collectively.

Imam-e-Zaman's rule is founded on the basis of contents of Qur'an,“They shall serve Me, not associating aught with Me” (Qur'an, 24:55). Monotheism is its main pillar and foundation. Therefore, the economic system cannot be designed as one independent system, either in Islam, or during Imam-e-Zaman's rule. Rather, it is a ring in the chain of rings.

Keeping in view this introduction and the subsequent points, we now say:

The holy Imams (a.s.) have set forth various matters related to the economic system during Imam-e-Zaman's rule. For instance, during of his reign, no spot on the earth will remain but that it would manifest its bounties and nobody will step on any spot but fully cultivated and flourishing.[73] Moreover, he will distribute wealth equally.[74] Here, equally means equality and justice and distribution takes place on the basis of need.

By justice, we do not mean mathematical evenness. Rather, observance of proportionality in society is justice and equality. The one living as a bachelor is not the same as the one who supports two in a family. Mathematical evenness is neither rational nor just. Besides, traditions say that the economic state, high-mindedness and people's freedom from want would be to such extent that Hazrat would call the needy and say,“Pick up the money?” The people in turn will act honestly and pick up to the extent of their need. During Imam-e-Zaman's government, the people would enjoy the divine bounties that were blockaded by (past) governments.

We have still another set of traditions. For instance, a woman would carry a tray of gold and travel from Iraq to Syria. She would not step but only on grass. She would use ornaments without anyone disturbing her![75]

Although this tradition reveals the security that would prevail during Hazrat's era, it also talks about people's freedom. It's this freedom that would prevent anybody from looking at a lonely woman's ornaments, and economic and financial security would be thus established.

Abundant bounties from one side and implementation of social justice on the other side will uproot poverty to such extent that as per other set of traditions, there will remain no needy and indigent person.[76]

Question 27:

Is Hazrat Mahdidependent on our 'Sadaqa' (alms and charity) that we pay for his safety and well-being? In the same way, does he need the recommendable prayers or other deeds that we perform and gift to him, or perform on his behalf? Basically, what is the consequence of such actions for Imam (a.t.f.s.)?

Reply:

To provide spiritual reward of good deeds (other than obligatory acts) to Hazrat Mahdi (a.t.f.s.), gifting of recommendable acts, or their performance on behalf of Hazrat or other Imams (a.s.) and holy prophet (s.a.w.a.); financial servings like giving alms or serving food to the poor for gaining Hazrat's satisfaction; 'Nazr' (vows and oblations) for Imam Husain (a.s.) and Hazrat Abbas (a.s.) are all from one class and category. Regarding this issue, one must pay attention to few important points:

1. In performing a good deed and presenting its reward to an immaculate Imam, we are only following the directives of traditions. Traditions specify that people had informed the Imams (of their time) that they performed deeds on behalf of the past Imams (a.s.). Then Imam (a.s.) would approve their acts. For instance, pay attention to this tradition:

A person approached Imam Kazim (a.s.) and said: When Eid-e-Fitr approaches, I finish one full recitation of Qur'an (out of about forty recitation I did in the blessed month of Ramazan) for the holy prophet (s.a.w.a.), one full recitation for Hazrat Fatemah (a.s.), and one full recitation for the holy Imams (a.s.). At the end, I finish one full recitation on behalf of you. Does this act bring me any reward? Imam (a.s.) replied: 'The reward you earn is that you would accompany them on the day of resurrection.' I said, Allaho-Akbar! Will I be given such a reward? Imam (a.s.) uttered thrice:“Yes” .[77]

2. In this earthly world, no movement or action takes place without any reaction or effect. The smallest physical action, like twinkling of eyes, leaves its effect. So how can one consider a spiritual action and deed (that takes place in the spiritual world and its effect is incomparable with that of the physical world) to be effect-less. Although the holy prophet and Imams are needless of such spiritual rewards, nevertheless the All-Graceful and All-Mighty God does not leave any action ineffective; especially if it is done for the sake of His best creatures.

3. As far as sentimental relations are concerned, reward is the best tool for attracting one's love and affection. People, no matter how great and praiseworthy they are, get pleased by gifts, whether material or spiritual. Hazrat Mahdi (a.t.f.s.), the spiritual axis of the universe and the one needless of others whether spiritually or materially gets pleased with gifts like one flower, one chapter of Qur'an etc. Naturally, he exhibits his reaction to the person presenting the gift and honours him to express his love once again.

4. There still exist a scope for advancement and perfection for the holy prophet and Imams, even if they possess lofty positions. The holy prophet (s.a.w.a.) worshipped Allah and behaved as His servant till his last breath. He was the best of Allah's creations, and superior of all the creatures, but his acts of worship made him perfect.

A noteworthy point that is said about Hazrat Mahdi (a.t.f.s.) is that his prayers, fasting, Haj, Umra, Ziarat of Imam Husain (a.s.), alms-giving etc leave a deep effect on his soul and makes him perfect spiritually. This very movement and permanent advancement gives him so much strength and power that it prepares himself for fulfilling the heavy universal and divine task (which is unparallel and none except he has to fulfil). It gives him spiritual strength to fulfil his exceptional and onerous divine-universal duty very easily and all alone.

Thus, gifting of any good deed to him or performing any good deed on his behalf supports him and prepares him better to face the difficulties in forming the universal government based on Qur'an and monotheism.

5. A sentimental relationship and affection is set up between the donor and receiver of gift. This act will make us pay attention to him and his attention too would focus towards us. It would acquaint us with his customs; it would make our cry for help reach him and would bring for us the fatherly reply. It will link our insignificant heart with his magnificent and shore-less heart; it will connect the brook of our worship with the ocean of his servitude; it will plant the petty sapling and the delicate stem of our life under the shade of that lofty and divine tree and it will give the star of our existence the brightness from the moon and sun of his existence….

In short, it will make his Imamate (leadership) over us more steadfast and make ourselves more firm in following him. All these are effective if we sincerely and submissively obey their commands.

6. According to traditions, Hazrat Mahdi (a.t.f.s.) lives an ordinary, natural and usual life. Hazrat too is exposed to natural illness, physical calamities, problems and mental sorrows just like all other people. Thus, alms-giving, invocation, prayers and spiritual gifts (which as per the sayings of Imams discards calamities) keeps away Hazrat Mahdi (a.t.f.s.) from calamities and leaves their effect on his health.

Question 28:

It is well-known that Hazrat Mahdiwill rise at the time when the earth is filled with tyranny and oppression until he would fill it with justice and equity. So, should we encourage oppression and corruption so that Imam's 'Zuhoor' (manifestation) draws near? Consequently, if oppression and tyranny in the earth is the pre-condition to his coming then what is the duty of the one awaiting him? Should he strive to pave the way for such oppression?!

Reply:

The sentence: يملأُ الأرض عدلا كما ملئت جورا has come down in traditions in various forms. In the noble book 'Bihar-ul-Anwar' alone, 31 cases have been recorded with slight variations in their expressions. However, the contents and contexts of expression of none of these traditions reveal that oppression is pre-condition to 'Zuhoor'. Rather it expresses one of the two positions: The first position is the position of goodness and piety and the second one the position of oppression and corruption. Position or background is one thing and pre-condition another thing. The below example brings nearer the concept of tradition:

You inform your friend, 'I will visit you on Friday evening.' Does this sentence imply that your visit depends on Friday and if you fail on Friday, your visit is cancelled or it implies that Friday is the course (of time) and not pre-condition of your visit with your friend? Thus, there exists the possibility and probability of visit on another day and if we wished to set conditions we would say,“My condition for visiting you is approach of Friday.”

Secondly, there exists a clear difference between man's duties and the natural and forcible occurrences. From the viewpoint of Islam, Qur'an, traditions of Ahl'ul -Bayt and reason, prevention of corruption, training and development on the path of servitude, observance of piety and purity, recognition of God, prophethood, Imamate and Ma'ad and acting on one's creed are man's duties. Thus, numerous traditions have come down concerning man's duties during the concealment period and these traditions lay great emphasis on acting upon these aforesaid duties.

To sum up, the matter of earth getting filled with oppression and corruption is one of the two courses of Imam Mahdi's 'Zuhoor', and not a single course, nor a pre-condition. It is our duty to create the other course i.e., goodness and piety. In other words, these traditions reveal the state and common social events at the time of 'Zuhoor' and the traditions about 'Entezar -e -faraj' determine an individual's responsibility during 'Ghaibat' (concealment) where the person doing 'Entezar' (awaiting) must be good and pious and it is never right to mingle these two matters together.

Question 29:

How do the companions of other Imams differ from the companions of Imam-e-Zaman?

Reply:

The companions of Badr possessed special purity. They enjoyed extraordinary faith, patience, and supported the holy prophet (s.a.w.a.). At that time when Islam was left in isolation, they defended Islam and the holy prophet with their small number and meagre means. They achieved intuitive faith. They witnessed the truth with their very eyes. They numbered 313. They became a good example of sacrifice for others.

Imam-e-Zaman's (a.t.f.s.) companions would number the same as the companions of Badr. Their high and lofty position is so great that the holy prophet (s.a.w.a.) sends greetings upon them and longs to meet them. A day the holy prophet (s.a.w.a.) was sitting inside the mosque. A few of his companions too were present. He said: 'I wish I could meet your brethren.'

“يا ليتني لقيت إخواني”

Abu-Bakr stood on his feet and said, 'Aren't we your brethren? Aren't we your believers? Didn't we migrate along with you? The holy messenger (s.a.w.a.) replied , 'You all do believe in me, you all have migrated with me too, nevertheless (you are not my brethren) I wish I could meet my brethren!'

This time Omar stood up. He repeated the same remarks and heard the same reply.

For the third time, the holy prophet (s.a.w.a.) said: 'My brethren are those who have not seen me but believe in me.' At the end, he once again said: “يا ليتني لقيت إخواني ”[78]

They possess numerous special qualities. They enjoy strong faith and belief. At times of test and examination in lawful and unlawful matters, they take utmost care. They cling on to the Qur'an and Ahl'ul-Bayt. If they happen to die while awaiting their master, they will return to life during his 'Zuhoor'. Their guts and courage is as strong as iron.[79] Each one possesses the power of forty warriors. Their physical strength is not their only power; they also possess spiritual strength and will-power. Each one sees himself in the existence of others.[80]

No Imam possessed this number of loyal and faithful companions. Amir-ul-Mu'minin (a.s.) said: 'If I possessed forty warriors, I would have revolted.”[81] If Imam Hasan (a.s.) too possessed the required number of companions, he would have fought and not entered into peace treaty with Muawiya. Imam Husain (a.s.) had 72 loyal companions and they became famous world-wide for their will-power, faith and martyrdom. None of the subsequent Imams (a.s.) possessed 313 loyal companions. From Imam-e-Sajjad (a.s.) onwards, the Imams (a.s.) only got the chance of spreading Shia creed and jurisprudence and this was more so during the time of Imam Baqir (a.s.) and Imam Sadiq (a.s.).

Situation became more severe during the time of Imam Musa-ibn-Jafar (a.s.). They imprisoned Hazrat for 14 years. Thereafter, they sent Imam Reza (a.s.) into exile to Khorasan. The eight Imam (a.s.) found little opportunity in spread the Shia thought. He held a vital debate with followers of various religions and in that debate he defended the true Islamic thoughts based on the method set by Ahl'ul-Bayt (a.s.).

Thereafter, the pressure on Imams (a.s.) gained momentum such that Imam Hadi (a.s.) and Imam Askari (a.s.) were kept in garrison under the vigilance of the caliph's military. For this reason, they were given the title 'Askari' (military) simply because they were under military siege. Thereafter, there arose no opportunity for the Shias and their Imams (a.s.) until the rise of the promised Mahdi (a.t.f.s.).

Although for all phenomenons, the Divine Will is a condition, yet, as per Divine Wisdom, the ready ground-work too is very important. The read ground-work for Imam-e-Zaman's rule comprises of pure, loyal, upright, pious, brave and self-sacrificing companions who prepare the world for the just government of Imam (a.t.f.s.) and we await them:

Question 30:

Is it possible to establish connection with Hazrat Mahdiin the usual and normal manner? Or the condition for such meeting is abandonment of worldly life and engaging oneself in spiritual life and in short leading a monastic life?

Reply:

What is meant by connection? Do you mean spiritual and heartily connection or physical connection? By apparent connection is meant we should have relationship and social mingling with Hazrat Mahdi (a.t.f.s.) (who lives in the society and sees us and we too see him but do not recognize him). This type of connection is not possible during“major concealment” . It has come in traditions that people see him, but do not recognize him.[82] So anyone claiming that he can have apparent connection as per his own free-will is something unacceptable.

About spiritual connection, the Almighty Allah describes it in the following verse from the holy Qur'an:

This noble verse that has been interpreted in traditions in connection with Hazrat Mahdi (a.t.f.s.) gives the following meaning:

“O you who believe! Be patient and excel (over others) in patience and establish a link.” (Qur'an, 3:200)

In interpretation of the last part of verse, traditions say:

“And establish a link with your Imam, the awaited Imam.”[83]

This tradition does not inform how one can establish apparent connection and link with Hazrat during his concealment. The commanded connection is spiritual; while apparent connection is not possible, except by Imam's own guidance and permission.

Secondly, as per traditions, Hazrat Mahdi (a.t.f.s.) walks in the market-places, and on carpets of people. It is likely he purchases his requirements from their shops and stores. He participates in their social gatherings.[84]

Such expressions reveal that Hazrat Mahdi (a.t.f.s.) lives an ordinary life (even though he enjoys a lofty position in existence). He travels; he visits mosques; he goes for pilgrimage to Karbala; and he performs pilgrimage to Mecca by making use of the means at his disposal. Thus, he lives a special type of ordinary and normal life.

Thirdly, the holy prophet and Imams had two aspects: human and divine. They were human-beings and also had links with the world of revelation. Looking at the human and apparent aspect, they were innate and normal human-beings. Imam-e-Zaman, too, is the same. Regarding human qualities and characteristics, he is similar to other human-beings, except he possesses the highest human perfections and virtues.

When we greet an ordinary human-being, he replies our greetings. When we take one step out of love and affection for him he reacts back. Hazrat Mahdi (a.t.f.s.) [whose heart is filled with love and affection] is the heir to the affectionate prophet; he possesses the love and affectionate that Imam Ali possessed; the bravery that Imam Husain possessed and the steadfastness that Imam Hasan possessed. He is extremely kind and sympathetic; and the complete and perfect proof of the famous tradition of Imam Reza (a.s.) who while describing an Imam says:

“The Imam is like an affectionate friend; like a sympathetic father; like a mother who is compassionate and cares for her infant child.”

“Verily, Imam is like a pool. Imam is like the blessed rain. Imam is like the glowing moon that brings comfort. Imam is like the sun that gives life.”

Thus, Imam surely reacts to our actions.

Hazrat Mahdi pure ocean of love is so immense that anyone who establishes the minutest relationship with him even as narrow as one string of hair will arouse his sentiments, and his grace and favours will shower upon him like a blessed rain.

The prophets and Imams are lofty and superior human-beings and in kindness and affection unparallel. They care and devote their efforts in guiding mankind. Thus, relationship during the concealment period is of spiritual nature; it is connection of heart.

This type of spiritual relationship is possible by two means: One is taking guard of one's deeds and behaviour and the other is inner make-up or creation of inner resemblance. For instance, if a person wishes to visit an eminent religious personality or visit a devout 'Marja'h', he should perform two tasks. One that he should prepare his apparent clothes suitable for such an occasion and secondly create a resemblance in thoughts and feelings. He should match his temper and manners with his temperament and should have sincerity and heartily inclination towards him, so that he can gain the maximum knowledge and spirituality.

If such circumstance is created, a connection can be set with Hazrat Mahdi (a.t.f.s.) too. For this reason, we should strive on his path. We should pray for his 'Faraj'. We should recite the 'Ziarats' that have come to our hands. We should give charity for Hazrat's well-being. We should provide spiritual presentations to him. On his behalf, we should perform Haj, Umra and Ziarat of Imam Husain (a.s.), help the needy people and visit the Shia orphans. By such means, one can gain spiritual relationship with him.

Hazrat too has promised that whoever establishes relation with him would not be forsaken or forgotten by him. It has come in books of traditions that Hazrat informs Shaikh Mufid that:

“We are not heedless of assisting our Shias and we aren't forgetful of you.” [85]

This famous sentence reveals Hazrat's affection and also shows that he takes care of the Shias. In short, how to establish relation with Imam-e-Asr (a.t.f.s.)? Inwardly and outwardly, one should observe the lawful and unlawful command. One should have love towards Imam (a.t.f.s.) so that the spiritual connection is set. One should never forget Hazrat and rather remember him in all spheres of life. Hazrat too has said, 'Anyone who lives in such manner shall be guarded and supported by us and we shall never forsake him.'

Consequently, during the major concealment period, we see many who were eager to meet Hazrat Mahdi (a.t.f.s.) have indeed met success. Similarly, those who strived to gain Hazrat's satisfaction and have set spiritual relation with him (even though they weren't fortunate to see him by the physical eye) have seen their life showered by Divine Grace.

At the end, we remind you of some necessary points that are tools for establishing relation with Hazrat. Anyhow steadfast on implementing these points can lead him in establishing a spiritual link and connection with Hazrat Mahdi (a.t.f.s.).

A desirous and enthusiastic person should observe the following:-

Recite verses from the holy Qur'an every day and gift it to Hazrat.

In daily prayers, he should pray for Hazrat's 'Faraj' particularly recite 'Dua' of“Allah-humma-Kun-le-Waliyek….” which is the 'Dua' of night of destiny ( 23rd Ramzan, Lailat'ul-Qadr). It is worthy to mention that the night of 23rd Ramzan in all probability is 'Laitat'ul-Qadr' and earmarking this 'Dua' to such a night reveals the loftiness and profundity of this 'Dua'.

He should give out charity no matter how small every morning for Hazrat's well-being.

Once or twice a week, he should address Hazrat by the famous 'Ziarat-e-Aale-Yasin' and express his beliefs before him.

On Fridays, he should recite the 'Ziarats' that are exclusive to Hazrat.

He should invite the people to the best of worships during major concealment which is 'Entezar-e-faraj' (awaiting deliverance).

He should notify Hazrat's friends and followers to have love and affection for him.

He should enjoin the good, and forbid the evil (with this motive that he wishes to prepare the ground and society for Hazrat's manifestation).

He should endeavour and make utmost effort in performing the obligatory acts, and keeping distance from the unlawful acts.

It is highly hoped that the one who remains steadfast in performing the above deeds will attract Hazrat's attention, and will pave the way for establishing a firm spiritual relation with his noble master.