Alhassanain(p) Network for Heritage and Islamic Thought

Life

The pious man of God, Rajab Ali Nikuguyan known as the Reverend Shaykh and Shaykh Rajab Ali Khayyat was born in Tehran in 1262 S.H./1883 CE.1 His father, Mashhadi Baqir was an ordinary worker. When Rajab Ali was 12, his father passed away and left Rajab Ali alone with no full-blooded brothers and sisters. There is no more knowledge at hand about the Shaykh's childhood. However, he quoted his mother himself as saying:

"One night when I was pregnant with you your father -who was then working in a restaurant -brought home some wholesome Kebabs. When I proceeded to eat, I found that you began to stir and beat my belly with your feet. I felt I should not eat from this food. I refrained from eating and asked your father why he had brought wholesome Kebabs that night, whereas the other nights he used to bring the customers' leftovers. He said he had actually brought these Kebabs without permission! So, I did not eat from that food."

This story indicates that the Shaykh's father did not have worth mentioning features. The Shaykh himself is quoted as saying:

"Doing good to and feeding a love of God by my father caused that God Almighty brought me to this world through his loins."

The Shaykh had five sons and four daughters. One of his daughters died in childhood.

The Shaykh's House

His simple brick house that was bequeathed to him from his father was located on Mawlawi Avenue, Siyah ha (presently Shahid Muntazari) Alley. He lived in this small house the rest ofhis life. His son says:

'Whenever it rained, the ceiling began to drip. One day, an army general, along with some other governmental officials, came to our house. We had placed some basins and bowls under the rain dripping from the ceiling. Having seen our condition of living, he bought two pieces of land and showed them to my father, and said he had bought one for himself and one for him. My father replied: What we have is sufficient for us.'

Another of his sons says: 'When my life condition changed for the better I said to my father: 'Dear father! I have got four tomans and this brick house can be sold for sixteen tomans. So let me buy a new house on Shahbaz Avenue.'

The Shaykh said: "Whenever you wish go and buy one for yourself; for me, this one is good enough!"

He goes on to say: 'After my marriage, we prepared the two rooms upstairs and said to our father: 'High-ranking people come to visit you; so, please arrange for your meetings in these two rooms.' He replied:

"No way! Whoever wants to see me, let him come to sit in this dilapidated room."

The room he was talking about was a small one carpeted with a simple coarse mat made of cotton with a table for tailoring.

Interestingly enough, several years later, the reverend Shaykh let one of his rooms to a taxi driver named "Mashdi Yadullah" for twenty tomans a month. Later on, when the latter's wife gave birth to a daughter, the late Shaykh gave the name "Ma'suma" to her. When he recited adhan and aqama into the baby's ears, he placed a two toman bank-note in the comer of her swaddling clothes, and said:

"Aqha Yadullah! Now your expenses have increased; from this month instead of twenty tomans pay only eighteen tomans (for rent)."

The Shaykh's Clothing

The reverend Shaykh's clothing was very simple and neat. The type of clothing he used to wear was a set of clothes like that of Ulama including a cloak, a skullcap, and a robe.

What was interesting about him was that even in his dressing too, his intention was to attain God's pleasure. The only time he put on a robe to please others; he was reproached for that in his spiritual state.

His account of this event is as follows: "Nafs (carnal desire) is a strange thing; one night I found I was veiled (in darkness) and was unable to achieve divine grace, like I attained before. I probed into the matter, and upon humble requesting, I found out that the previous afternoon, when one of the nobles of Tehran came to visit me, he said that he liked to perform the evening and the night prayers with me (as prayer leader). So, in order to please him, I put on my robe while performing prayers. ..!"

The Shaykh's Food

His reverence never cared for delicious meals. Most often, he used such simple foods as potatoes and puddings. At the tablecloth, he would kneel down facing the qibla and kind of bending over the food. Sometimes he would also hold up the plate in his hands while eating. He would always eat with full appetite. Sometimes he would put some of his food in the plate of a friend that he could reach out (as a sign of respect). While eating, he would not talk, and the others would also keep silent out of respect for him. If someone invited him to a feast, he would accept or reject it with some deliberation. Nevertheless, he would most often accept his friends' invitations.

He would not mind eating out; however, he was conscious of the effect of food on one's soul, and regarded some spiritual changes as a consequence of eating certain foods. Once, while he was traveling to Mashhad by train, he felt some spiritual contraction. He made an appeal (to Ahlul Bayt (a)), then after a while he was informed by intuition that the spiritual contraction had been the consequence of drinking of the tea served by the train's restaurant.2

Notes

1. S.H. Solar Hijra, the Iranian Solar Calendar that began at Prophet's (s) Hijra to Medina

2. See "Threatened to a destiny like that of Balaam of Boer", Chapter Two, Part 2.

Occupation

Tailoring is one of the praiseworthy professions in Islam. "Luqman the Sage" had chosen this as his occupation1 . It is quoted from the Holy Prophet (s) who said:

عمل الابرار من الرجال الخياطة، وعمل الأبرار من النساء الغزل

"The job of the righteous men is tailoring and the job of the pious women is spinning."2

The reverend Shaykh had chosen this job as a means of livelihood. Hence, he was known as Shaykh Rajab Ali Khayyat (the tailor). Interestingly, his simple small house, as described before, was his tailoring workshop, too.

In this respect one of his children says: 'At first, my father had a room in a Caravanserai, where he pursued his tailoring profession. One day the landlord came to him and asked him to leave the place. The next day and without any arguing or demanding any due rights, my father packed up his sewing machine and sewing table, brought them home, and gave the room back to the landlord. Ever since, he worked at home in a room near the entrance as his tailoring workshop.

Perseverance in his Work

The reverend Shaykh was extremely serious and persevering in his work. He worked hard to the last days of his life to earn his living through his own endeavors. Although his devotees were whole- heartedly ready to provide for his simple livelihood, he would never accept.

The Holy Prophet (s) said in a Hadith:

من أكل من كد يده، كان يوم القيامة في عداد الأنبياء ويأخذ ثواب الأنبياء

"Whoever earns one's own living, they will be ranked among the Prophets and rewarded as Prophets."3

And in another hadith, he said:

العبادة عشر أجزاءٍ تسعة أجزاء في طلب الحلال

"

Divine worship has ten parts, nine of which comprises earning lawful daily sustenance."4

One of Shaykh's friends says: I never forget the day I saw the reverend Shaykh in the market who was pale in the countenance out of fatigue. He was going home carrying some tailoring tools and material that he had bought. I told him: 'Agha have some rest, you are not feeling well.' He replied:

"What should I do with the wife and the children then?!"

The Holy Prophet (s) is quoted as saying:

ان الله تعالى يحب أن يرى عبده تعباً في طلب الحلال

"God likes to see his servant tired out in the way of earning his lawful sustenance."5

ملعون ملعون من ضيع من يعول

"Cursed is the one, cursed is the one who does not provide for his family's sustenance."6

Equity in Receiving Wages

The Shaykh received very equitable wages for sewing clothes. He used to get wages for exactly the amount of stitching he had done and just for as much time as he had spent working on the clothes. By no means he would accept to be paid more than what he had worked for. Thus, if someone would say: 'Reverend Shaykh! Let me pay a higher wage.' He would reject.

The reverend Shaykh charged his customers on the basis of ij'ara (contract on hire and lease) according to Islamic law.7 But since he never tended to receive more than what he had worked for the customers, in case after finishing the work if he found that he had done less work than predicted, he would give back the money that he thought was extra to his real wages! One of the Ulama said: 'I took some cloth to the Shaykh to make a robe, a cloak, and a quilted cloak. I asked him how much I should pay.' "It needs two days work, so the wage will be forty tomans." He said.

A couple of days later when I went for the clothes, he said: "The wage is only twenty tomans."

I inquired: 'You said forty tomans?' He replied: "First I thought they needed two days work, but it just took one day to complete!"

Someone else also said: 'I took some cloth to him to make a pair of trousers. I asked him how much it will come to. He said: 'Ten tomans.' I paid him right away. When some time later I went to pick up the trousers, he placed a two-toman note on it and said: "The fee came to eight tomans."

The Shaykh's son said: 'Once he settled with a customer to make a robe for 35 Rials. Some days later the customer came for the role. No sooner had he walked away with the robe than my father ran after him and gave him five Rials back, saying: "I thought it would take me longer time to make this robe, but it did not!"

A Reward for Equity

Equity in all tasks, especially in transactions is an important issue that has been highly stressed in Islam. Imam Ali (a) said:

الإنصاف أفضل الفضائل

"Equity is the best of virtues."8

And he further said.

ان أعظم المثوبة مثوبة الأنصاف

"The greatest reward is one granted for equity:'9

Just to know how equity in transoctions is effective in self-building, and that God's favor with the reverend Shaykh is not exaggerated on, it will be worthwhile to deliberate on the following account:

Equity Toward People and Meeting with Hazrat Wali 'Asr (aj)

A man of knowledge was longing for meeting with Hazrat Baqiyyat Allah Imam Mahdi (aj), and he suffered agonies of not being granted the chance and for a long time he underwent severe austerity and pursued spiritual seeking.

It is well-known among the tullab (Islamic seminary students) of Hawza in Najaf-i Ashraf and the scholars of the holy shrine of Imam Ali (a) that every one who finds the honor to go the Masjid-i Sahla to perform the evening and night prayers every Tuesday uninterruptedly for forty nights, they will be graced with meeting the Imam al-'Asr (aj) For a while, he struggled to this end but to no effect. Then he resorted to the occult sciences and numerical symbolism and started self-discipline and other ascetic and rigorous practices in seclusion, anxiously seeking to meet the Hidden Imam (aj) but all in vain. However, as a consequence of his nightly vigilance and lamenting and wailing at dawns, he had developed some kind of insight and intuition, and occasionally some illuminating flash would be graced on him. He would fall in ecstasy and rapture, often having certain visions and hearing some subtleties.

In one of these mystical states, he was told: "Your seeing and being granted an audience with Imam al-'Asr (aj) will not be possible, unless you make a trip to such and such a city. Quite difficult as it sounded at first, but for that sacred purpose, it appeared to be so convenient.

Imam al- 'Asr (aj) in the Blacksmiths' Bazaar

After several days the above-mentioned man arrived in that city and yet even there he carried on his self-discipline and ascetic practices in seclusion that intended to last forty days long. On the thirty seventh day, he was told: "Right now Hazrat Baqiyyat Allah, Imam al-'Asr (aj) is in the blacksmiths' bazaar, in a shop belonging to an old locksmith; so, be quick to go now and seek his audience.

He stood up and, as he had already seen in his ecstatic vision, rushed the way down to the old man's shop where he saw the Holy Imam (aj) sitting there and talking amiably with the locksmith. When he greeted, the holy Imam responded and beckoned to keep silent, (implying) watching for a wonderful scene.

The Equity of the Old Locksmith

At this moment I saw a bent, fragile, old woman with a walking stick who showed us a lock with her shaking hand and said: "Will you, for God's sake, buy this lock from me for "three shahis"10 I need three shahis?

The old locksmith took a look at the lock and found it intact, and then said: "My sister! This lock costs "Two abbasis"11 because its key will cost no more than "ten dinars"12 ; so if you give me ten dinars, I will make a key to this lock and then it will cost ten shahis."

The old woman answered: "No, I do not need that, I only need the money; if you buy this lock from me for three shahis, I will pray for you."

The old man said with utmost naivety: "My sister! You are a Muslim, and I too claim to be a Muslim. So why should I buy a Muslim's property for a low price and deny someone's right? This lock already costs eight shahis; if I want to benefit from it, I'll buy it for seven shahis, for it is unfair to make more that a shahi profit in a deal of only two abbasis. If you are sure you want to sell it, I'll buy it for seven shahis, and I repeat again, the real price is two abbasis. Since I am a businessman I buy it for one shahi less.

The old woman perhaps would not believe what the man said. She was upset and complained that nobody had been willing to buy that price. She said she begged them to buy it for three shahis, because ten dinars would not have sufficed her. The old man paid seven shahis to the old woman and purchased it from her.

I will Visit him!

When the woman turned back to leave, the Imam (aj) said to me:

"My Dear! Did you watch the wonderful scene? You do likewise too, and become like that, then I will come to see you. There is no need for ascetic seclusion and resorting to Jafr (numerical symbolism). Self-discipline and various travels will not be required; instead show good action and be a Muslim so that I can interact with you. Of all people of this city, I picked out this old man, since this man is religious and knows God. And you observed the trial he went through: This old woman requested all in the bazaar, to fulfill her need and since they found her desperate and needy, they were all seeking to buy (her lock) cheap; and nobody bought it even for three shahis. This old man, however, bought it for its real price, i. e., seven shahis. Thus, every week I pay a visit to him and show kindness and amiability to him."13

Notes

1. Rabi' al-Abrar, II : 535.

2. Mizan al-Hikmah, IV, 1628 : 5478.

3. Ibid., V, 2058: 7209.

4. Ibid., V, 2060: 7223.

5. Mizan al-Hikmah, V, 2060: 7218.

6. Ibid., V, 2058: 7202.

7. See Mizan al-Hikmah, 1, 40: 16.

8. Ibid. XIII, 6306: 20191.

9. Ibid. XIII, 63O6 20I94.

10. A shahi equals around a penny.

11. An abbasi equals four shahis

12. A dinar equals one-fifth of a shahi

13. "Sarmaye Sokhan" (The capital of speech), I, 611-613, slightly abridged.

Self -Sacrifice

One of the most outstanding features in the life of the Shaykh was his serving the needy people and making self-sacrifice even in his very poverty. From the viewpoints of the Islamic traditions, self-sacrifice and altruism are the most beautiful benevolence, the highest levels of faith, and the most superior ethical bounties1 .

In spite of the reverend Shaykh's meager re-muneration from his tailoring profession, he was highly generous and altruistic. The accounts about the self-sacrifices of this man of God is really amazing and instructive.

Self-Sacrifice toward other People's Children

One of the Shaykh's children quotes his mother as saying: "It was a famine period, Hasan and Ali2 were on top of the house roof making a fire. I went up to see what they were doing. I noticed they had taken a leather bag to roast and eat. Seeing such a scene, I burst into tears. I climbed down the roof, picked up some copper and bronze (utensils) took it to the small market nearby, sold it, andbought some cooked rice. On the way back, I ran into my brother, Qasim Khan, who was a rich man. He saw I was very disturbed; he inquired the reason for my disturbance. I told him the story. When he found about the issue, he said: 'What are you talking about? I saw Shaykh Rajab Ali handing out one hundred tokens for chelowkebab among the people! Charity begins at home! When does this man want to…? It is true that he is a devoted and ascetic man, but his acting this way (neglecting his own family) is not rightful.'

"Hearing these words I got even more frustrated. When at night the Shaykh came home I had an argument with him...and then went to sleep disturbed and agitated. In the middle of the night I heard I was called out to get up. I got up, I saw (in the dream) it was Mawla Ali Amir al-Mu'minin (a) who introduced himself and said: He has been looking after the people's children, and we have been looking after yours! When your children starved to death, then go on and complain!"

Self-Sacrifice toward a Bankrupt Neighbor

One of the reverend Shaykh's sons related: 'One night my father woke me up and together picked two bags of rice; he carried one and I carried the other. We carried the bags to the home of the richest man in our neighborhood. Handing the bags over to the owner of the house, my father said:” Dear fellow! Do you remember the British took the people to the doorstep of their embassy and gave them rice, and took back an ass-load3 of rice in return for each grain they had given to them, and they still do not let them go?!"

With this joking, we handed the rice over and returned home. The next morning he called out to me and said:" Mahmud! Buy a quarter of a kilo half-broken rice as well as two Rials of fat oil and give it to your mother to cook some rice!"

At those times, such behavior of my father was too heavy and unintelligible, for why must he have to give away the rice we had at home, whereas for our lunch we had to buy half-broken rice?!

Later on, I found that fellow had been bankrupt and (meanwhile) he was going to have a large feast.

Self-Sacrifice on the New Year's Eve

The late Shaykh Abd al-Karim Hamid relates: 'I was working as an errand-boy at the Shaykh's shop for one toman a day. On the New year's eve, the reverend Shaykh had fifteen tomans; he gave me some money to provide rice and deliver to some addresses, and at last five tomans was left that he gave to me!'

'I thought to myself: Is he going home empty-handed on the eve of the New Year? And at the same time his son's trouser leg was torn. So, I left the money he had given to me in the counter's drawer and ran away. Whatever the Shaykh shouted I did not return. When I got home I found he had been chasing me. He said:

"Why did not you take money?" And he insistently gave the money to me! ,

Notes

1. Mizan al-Hikmah : 1, 22 : 1.

2. Two of the Shaykh's sons who have died.

3. A kharwar equals about 300 kilograms.

Acts of Selfless Devotion

The reverend Shaykh's spiritual seeking and devotion was principally different from that of pretenders of Sufi paths. He did not approve of any of the Sufi orders. His spiritual procedure was that of pure devotion to the guidelines by Ahl al-Bayt (a), hence he would not only take heed of the obligations, but also followed recommended practices.

At dawns he would stay up, and after sunrise he would go to sleep for about a half or a whole hour. Sometimes he would take a short rest in the afternoon.

Although being a spiritual seeker himself, he would say: "Do not trust in mystical intuitions and never rely on them. We should always follow our Imams (a) in deeds and words, as our paradigms."

In public sessions, the reverend Shaykh would always resort to the holy verse:

(ان تنصروا الله ينصركم ويثبت أقدامكم)

(...If you make effort in Allah's Way, He will help you and make your feet firm and secures you from being Shaykh along His Path), (Sura Muhammad, 47: 7)1 and he would say:

"God has no needs. Make attempts in Allah's way by acting according to His commandments and resorting to His Prophet's (s) tradition."

And he said:

"Nothing like acting according to the commandments causes man's prosperity and sublimation."

The Shaykh used to say time and again:

"The religion of Truth is the one preached on Minbars (pulpits), but it is lacking in two entities: Sincerity and love of God Almighty; these must be added in the preaching."

He said:

"The righteous are all doing well, but they should replace their 'egos' with 'God'."

And he said:

"If the believers give up the egotism, they will achieve something (i.e., high status)."

He also used to say:

"If man surrenders to God, abandons his own (biased) opinions and bigotry, and trust whole-heartedly in God, God will teach and guide him onto His own Path."

Taqlid

Taqlid (following the outstanding jurisprudents in Islamic laws)

According to the principle of practical devotion, the Shaykh was a Muqallid (follower) in religious ordinances, and followed one of his contemporary Marja' i.e., Ayatollah Hujjat. He says the way he chose this scholarly figure as his Marja' authority of imitation:

"I went to Qum, visited all Maraji', and I found no one as self-less as Agha Hujjat."

He is also quoted as saying somewhere else:

"I found his heart was devoid of ambitions and love of positions."

The reverend Shaykh bewared his friends of the "orders" and circles that had deviated from the above undertaking. A friend of Shaykh says: 'I asked the Shaykh about one of these orders2 . The Shaykh replied:

"I was in Karbala, I saw a group passing by, with the Satan holding the reins of the one who was leading the rest. I asked who they are. They said:…… "

The reverend Shaykh believed that those who keep themselves at a distance from the Ahl al-Bayt (a) in their spiritual seeking, the gates to real Divine knowledge will be closed to them.

One of the Shaykh's sons relates: 'My father and I had gone to the "Bibi Shahrbano" Mountain.3 On the way we encountered a so-called practicing ascetic who had some boisterous claims. My father asked him:

"What has come out of your ascetic practices so far?"

That person bent down, picked up a piece of stone from the ground, transformed it into a pear, and offered it to my father, saying: 'Here you are, have it!

My father said:

"Well-done, you did it for me; now tell me what do you have for God? What did you do for Him?!"

Upon hearing this, the ascetic (recluse) burst into tears.

Dedicating the Work for God

One of the Shaykh's friends quotes him as saying: "In the evenings, I used to sit in Masjid-i Jum'a of Tehran correcting peoples' recitation of Sura al-Hamd and Sura al-Tawhid. Once, two kids were quarrelling, one beating the other. The latter came sat next to me to evade being beaten any more. I took the chance and asked him to recite his Al-Hamd and Sura al-Tawhid and helped him to correct them. This took all my time that night. The next night, a dervish came to me and said: I know the science of kimiya (alchemy), simiya (the producing of vision), himiya (the subjugating of souls), and limiya (magic) and came here to impart them to you, in exchange for the reward of what you did last night.'

I answered to him: No! If these were of any use, you would have kept them for yourself !"

Refuting un-Islamic Mortification

The Shaykh believed that if someone really acts according to the explicit Islamic ordinances, they will achieve all perfection and spiritual stations. He was strongly opposed to all kinds of extreme asceticism and self-mortification that are contrary to the traditions and practices of religious creeds. One of his devotees related: 'For a while I was engaged in self-mortification, living in seclusion away from my Alawiyya (descendant of Imam Ali (a)) wife in a separate room where I did my supplications and dhikr and slept there too. After four or five months, a friend of mine took me to see the reverend Shaykh. At his doorstep, and as soon as the Shaykh saw me, he said to me outright:

"Would you like me to tell... ?"

I bowed my head in shame. Then the Shaykh continued:

"Why are you treating your wife like that and have abandoned her? ...Do away with these self-mortification and adhkar and recitals!

Go get a box of sweets and go back to your wife. Say your prayers on due time with the common ta'qibat (the supererogatory supplications after each prayer)."

Then the Shaykh stressed on the narrations from the Ahl al-Bayt (a) asserting that if a person acts sincerely and purely for forty days, the fountainheads of wisdom will spring up from his heart4 , and pointed out:

"According to these traditions if a person fulfills his religious obligations, they will definitely acquire certain illumination."

Acting according to the Shaykh's recommendation, that person gave up self-mortification and returned to his normal life.

First Payoff Your Khums

Dr. Hamid Farzam5 -a disciple of the Shaykh-describes the Shaykh in his devotedness in religious matters as follows: 'The Shaykh was equally dedicated to Shari'a (religious practice), tariqa (spiritual wayfaring), and haqiqa (the Divine Truth); unlike the Sufis who somehow reject the Shari'a. The first thing he said to me was: "Go and payoff your Khums!" He, then, sent me to the late Ayatollah Agha Shaykh Ahmad Ashtiyani (ra) for this purpose. And what a person he was! A true man of God from whom I acquired so many blessings and saw so many wonders in...! Anyway, I went to him as the Shaykh had instructed and paid off my Khums for the mediocre house I had.

Notes

1. Translations of the Qur'anic verses are adopted from the English translation of "The Holy Qur'an" by Abdullah Yusuf Ali, revised edition, 1989.

2. The narrator has advised not to mention the name of the order.

3. A mountain near Shahr-i Ray, in which Bibi Shahrbano is said to be buried.

4. See Mizan al-Hikmah, III, 1436: 1040; and "Al-'Ilm wal-Hikmah fil-Kitab", Ch. IV, Part III: 4, 2, "al-Ikhlas".

5. He is now a member of Academy of Persian Language and Literature and was introduced by his late friend Dr. Abdul 'Ali Goya to the Shaykh in mid-1333 S.H./1954 CE. He got deeply fascinated by the Shaykh's speech, and the same day of their meeting he was initiated among his disciples through being instructed a special dhikr by him. Dr. Goya believed the Shaykh specially favored Dr. Farzam and found him capable and talented.

Ethics

The reverend Shaykh was extremely kind, pleasant-faced, good-tempered, well mannered, and polite. He always sat in a kneeled position and never leaned back on a cushion, keeping slightly at a distance from it. Whenever he shook hands with someone, he was by no means the first to withdraw his hand. He was very calm and peaceful. While speaking, he was always cheerful and smiling. He rarely got infuriated; and when he did, it was the time when the Satan and the nafs (vain desires) would come toward him. At such times, he would be overwhelmed by fury and would usually leave home, until he would win over the nafs; then he would calm down and return home.

One point that he would always emphasize and recommend to others regarding "good disposition" was that one should always be good-tempered for the sake of God and be well behaved toward people.

In this respect, he would say: "Be humble and good-tempered for the sake of God, rather than for pleasing people and as hypocrisy."

The Shaykh was quite taciturn; his pensive look explicitly indicated that he was engrossed in deliberation, remembrance of and attention to God. The beginning and the end of his talk was always concerning God. Looking at him would remind one of God. When sometimes he was asked where he had been, he would answer:

"Inda Malikin Muqtadir-In the presence of a Sovereign Omnipotent."

In the supplication sessions (e.g., Nudba and Kumayl, etc.) he would weep a lot. Whenever the poetry of Hafiz and Taqdis was recited his eyes would turn tearful. At the same time of weeping he was also capable of smiling or stating something in order to soften the possible boring climate into a cheerful one. He felt a deep love toward the holy Imam Ali Amir al-Mu'minin (a), and was his staunch advocate and lover. Whenever he sat down or stood up he would very gently recite the dhikr of 'Ya Ali adrikni' (O Ali! Hearken my pleading).

Humbleness

Regarding this feature of the Shaykh, Dr. Farzam says: 'His conduct toward others was very humble and respectful. He would always open the door to welcome and admit us in for the sessions we used to hold in his house. Sometimes even he would quite unaffectedly take us to his workshop where he used to do his tailoring.

Once in the winter, he brought two pomegranates, and gave me one and said in very selflessly and unaffectedly manner: "Help yourself, Hamid jan! (dear Hamid)." He was by no means snobbish, and never considered himself superior to others. If he ever gave advice to someone, it was merely to fulfill the duty of guiding and instructing others.

He would always sit next to the entrance and whoever entered the room he would welcome them warmly, and respectfully invited them to be seated. Another disciple of the Shaykh says: 'When he was going somewhere in the company of his friends, he would not go ahead of others to get in.' Another one says: 'We had a trip to Mashhad together with the Shaykh. When we were setting out for the Holy Shrine, Haydar Ali Mu'jiza-son of the late Mirza Ahmad Murshid Chilu'i1 -frantically dropped himself on the Shaykh's feet trying to kiss his feet. The Shaykh retorted: "You mean-spirited one! Beware of that disobedience of God! Be ashamed of yourself! Who do you think I am?!"

Reconciliation

One of the most important moral issues that the Shaykh was very concerned about was to reconcile people with each other. He would invite to his house those who were not on speaking terms with each other, and would reconcile them by means of quoting relevant verses from the Qur'an and Islamic hadiths (traditions).

Profound Reverence for the Sayyids

He was highly reverent to the descendants of Imam Ali (a), Hazrat Fatima (a), and the Sayyids. He was frequently observed to be kissing their (the Sayyids') hands and enjoined others to respect them too.

There was a noble Sayyid who often went to visit the Shaykh. He had the habit of smoking the hobble bubble. Whenever one was prepared for him, the Shaykh himself -although not in the habit of smoking it -would first take a couple of drags, pretending he was smoking, so that the Sayyid would not feel ashamed of smoking; then the Shaykh would offer it to him to smoke.

One of the Shaykh's friends related: 'Once on a winter day I had an audience with the Shaykh.

He said:

"Let's go to one of Tehran's old quarters."

We went to an old alley. There, we found a shabby store where an old respectful Sayyid -who was a bachelor -worked as a charcoal seller and lived and slept there as his residence.

It turned out that the previous night the kursi2 had been set on fire burning his clothes and some of his belongings.

His living condition was so miserable that many people were even unwilling to enter such places as that. With utmost humbleness, the Shaykh went to him and after a warm greeting, he collected his unwashed and half-burnt clothes to wash and mend. Then the old man said to the Shaykh that his possessions had been lost and he had not been able to carry on his job. Hearing this, the Shaykh turned to me and said:

"Give him something to restart his business with!"

Respect for All People

The reverend Shaykh was respectful not only to the Sayyids but also to all other people. If someone made a mistake, he would not humiliate them in the presence of others. He never reproached someone for their flaws but treated them warmly and amiably instead.

Indifference to the Worldly Positions

During the later periods of his life, a number of elites gradually became familiar with the Shaykh who included not only some of the eminent figures of the Hawza and University, but also some political and military personalities as well who visited him for various purposes.

Despite all his humbleness and respect toward the poor, the oppressed, and particularly the Sayyids, the Shaykh was indifferent to the formal dignitaries and high-ranking officials.

When they used to visit his house, he would say:

"They have come to ask me for 'the hag'3 ; they are distressed, run-down, and they have someone (around among their relatives) ailing. They come to me for du'a (supplication)."

The Shaykh's son said: "One of the generals who was devoted to my father once said to me: 'Do you know why! I love your father? It is because when the first time I went to visit him he was sitting next to the door in his room. I greeted him, then he said: "Go sit down!" I did so. A while later a blind man arrived; I saw that the Shaykh stood up, embraced him respectfully, and seated him near himself.

"I was looking around the house to see what was going on when I noticed the blind man rose up to leave. At the same time the Shaykh went ahead of him to help him put on his shoes, and then placed ten tomans in his hand and the blind man left.

When it was my time to say goodbye, however, he did not move from where he was sitting and just said: "Khuda Hafiz!"4

Traveling Ethics In his blessed and outshining life, the Shaykh had made trips to Mashhad, Kashan, Isfahan, Mazandaran, and Kermanshah. The only travel he had outside Iran was to Iraq in order to make pilgrimage to the Holy Shrines there. From these trips, which were usually made in the company of his friends, that part of the memories and instructive points which are related to the traveling ethics are selected and brought up in the present volume.

According to the Shaykh's co-travelers, he had been good-natured, unfeigned in sincerity, and pleasurable to travel with. He never differentiated himself from his disciples and devotees. If some luggage and provisions were supposed to be carried along the trip, he would carry his portion and also paid his share of the expenses.

Notes

1. See “We sell on credit even to you”, Chapter Three, part 1

2. A square table covered with quilts and blankets with a brazier under it to heat the legs and the body.

3. The reverend Shaykh usually referred to the world as "the hag"; a term referred to in Islamic traditions as " 'ajuz". See also chapter three, part 3, "The Pitfall of Love toward God."

4. Meaning, "goodbye".

Awaiting the Faraj (Second Coming of Imam al-'Asr (aj))

One of the Shaykh's outstanding features was his profound devotion to Hazrat Wali ' Asr (may our souls be sacrificed for him) and awaiting his holiness' faraj (advent) and reappearance. He said:

"Many people state that they love Imam Al- 'Asr (aj) more than they love themselves', whereas it is not so. For if we love him more than ourselves, we should work for him rather than for ourselves. Pray you all that Allah (s) may remove the obstacles and hindrances of his reappearance and maintain our hearts in line with his blessed heart."

The Shaykh's Significant Demand

One of the Shaykh's friends related: 'In all the years I was at the service of the Shaykh, I never sensed that he had any other wishes than the faraj of Hazrat Wali 'Asr (aj). He would remind the friends not to demand from God anything except the faraj of "the Imam of Time" as far as possible. The state of awaiting was so strong in the reverend Shaykh that when someone would talk about the faraj of Wali 'Asr (aj), he would get extremely moved and wept.

How the Ant Strived to Reach the Beloved

The one important thing his reverence emphasized was the preparedness and being well-equipped by all those awaiting the reappearance of Imam al- 'Asr (aj), even though they do not live long enough to witness the time of that noble Imam's advent. He gave an account of Hazrat Dawood (a) as follows:

"While passing through a desert, His Holiness saw an ant picking some dust from a small mound and carrying it to put in another place. He asked Allah (s) to inform him of the secret of this ant. ...The ant began to speak: 'I have a beloved who has set as a condition for my union with her the carrying of all dust from that mound to this place!'

'How long will you be able to shift such big mound of dust to the required location? After all, will your life be sufficient for that'? The Prophet Dawood (a) asked the ant. To which he answered: 'I know all this! But my joy is in that if I die in this way I will have died in the way of my beloved!' Hearing this, Hadrat Dawod got quite overwhelmed and figured out this story as a lesson for himself."

The reverend Shaykh always insisted that:

"With all your being (whole-heartedly) be awaiting Wali 'Asr (aj) and carry on this state of awaiting while depending on Divine Dispensation. "

"Give my Regards to that Holiness (aj)"

One of his disciples said: 'He was always conscious of that noble Presence (aj), never saying the dhikr of Salawat without ending it with the phrase, "Wa 'ajjil farajahum. "(Hasten his reappearance)'

His sessions were never held without homage to the Imam al- 'Asr (aj) and supplication for his reappearance. In the latter years of his life when he felt he would die before the Faraj, he would say to his friends:

"If you would find the honor to witness his (Holy Imam's) reappearance give my regards to him."

The Purgatory State (Barzakh) of a Young Man Awaiting Imam Mahdi (aj)

During the burial of a young man, the Shaykh said:

"I saw Harat Imam Musa bin Ja'far (a) stretched his arms to embrace this young man. I asked (the people around) what his last word before dying was. They said it was this poem:

'The awaiting ones are parting with their souls in their last breaths, O King of the noble, grant us your Succor!"'

The Second Coming of some of the People Awaiting Imam Mahdi (aj)

The reverend Shaykh believed that those really awaiting Imam al-'Asr (aj) will return to the world after their death to accompany His Holiness (aj) upon his reappearance.1 Among the ones he named as those who will return to the world at the time of Imam's (aj) return are: Ali bin Ja'far buried in "Dar-i Bihisht" cemetery in Qum, and Mirza Qummi in a Shaykhan cemetery in Qum.

A Cobbler in Shahr-i Ray

One of the Shaykh's disciples said: 'Once I was in his presence and we were talking about the faraj of Mawla Imam al-'Asr (aj) and the conditions of awaiting. He said:

"There was once in Shahr-i Ray a cobbler (apparently) named Imam Ali, an Azeri speaking man with no wife and children, who lived in his workshop too. He has been described as being in very outstanding spiritual state. He did not demand anything but the faraj of Mawla Imam al- 'Asr (aj). He had specified in his will when he died to be buried at the foothill of Shahrbanu mount--on the outskirts of Shahr-i Ray. Whenever I directed my attention toward his grave, I saw the Imam (aj) was there!"2

Notes

1. This reminds me (the author) of Imam Khomeini (ra) whose blessed life ended with regularly reciting the Du'a-i 'Ahd (supplication of the covenant), a supplication about which Imam al-Sadiq (a) said: "Whoever reads this covenant for forty mornings they will be ranked as our Qa'im's helpers and if he dies before reappearance of that Hazrat, God will raise him from his grave to be at the service of that Hazrat." See also Mafatih al-Jinan.

2. See "The Heart with which everything is Present", Chapter Three, Part 3.

Chapter 2

The Categories of the Prophets, the Messengers and the Imams (a.s.)

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ وَدُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) الانْبِيَاءُ وَالْمُرْسَلُونَ عَلَى أَرْبَعِ طَبَقَاتٍ فَنَبِيٌّ مُنَبَّأٌ فِي نَفْسِهِ لا يَعْدُو غَيْرَهَا وَنَبِيٌّ يَرَى فِي النَّوْمِ وَيَسْمَعُ الصَّوْتَ وَلا يُعَايِنُهُ فِي الْيَقَظَةِ وَلَمْ يُبْعَثْ إِلَى أَحَدٍ وَعَلَيْهِ إِمَامٌ مِثْلُ مَا كَانَ إِبْرَاهِيمُ عَلَى لُوطٍ (عَلَيْهِ السَّلام) وَنَبِيٌّ يَرَى فِي مَنَامِهِ وَيَسْمَعُ الصَّوْتَ وَيُعَايِنُ الْمَلَكَ وَقَدْ أُرْسِلَ إِلَى طَائِفَةٍ قَلُّوا أَوْ كَثُرُوا كَيُونُسَ قَالَ الله لِيُونُسَ وَأَرْسَلْناهُ إِلى‏ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ قَالَ يَزِيدُونَ ثَلاثِينَ أَلْفاً وَعَلَيْهِ إِمَامٌ وَالَّذِي يَرَى فِي نَوْمِهِ وَيَسْمَعُ الصَّوْتَ وَيُعَايِنُ فِي الْيَقَظَةِ وَهُوَ إِمَامٌ مِثْلُ أُولِي الْعَزْمِ وَقَدْ كَانَ إِبْرَاهِيمُ (عَلَيْهِ السَّلام) نَبِيّاً وَلَيْسَ بِإِمَامٍ حَتَّى قَالَ الله إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَمِنْ ذُرِّيَّتِي فَقَالَ الله لا يَنالُ عَهْدِي الظَّالِمِينَ مَنْ عَبَدَ صَنَماً أَوْ وَثَناً لا يَكُونُ إِمَاماً.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim and Durust ibn abu Mansur from him the following.

“Abu ‘Abdallah (a.s.) has said that the prophets and the messengers are of four categories. There were prophets who were given Divine news in their souls just for their own-selves and for no one else. There were also prophets who were given Divine news in their dreams and would hear the voice but would not see anyone when awake and they were not sent to other people with such news. They had to follow and Imam just as it happened with Lot who followed Abraham.. There were prophets who would experience in their dreams, hear the voice and see the angel and were sent to a group of people small or large like Jonas (we sent him to a hundred thousand people or a few more). The Imam said that there were thirty thousand more people lead by an Imam. Those who saw in their dreams heard the voice and saw the angel when awake and were also Imams like ’Ulul ‘Azm ones, such as Abraham were prophets but not Imams until Allah said, “I want to appoint you as the Imam for people.” He said, “Also please from my descendents, to which He said, ‘My covenant does not go to the unjust ones, those who have worshipped idols or statues will not become Imams.”

2ـ مُحَمَّدُ بْنُ الْحَسَنِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله تَبَارَكَ وَتَعَالَى اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَإِنَّ الله اتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولاً وَإِنَّ الله اتَّخَذَهُ رَسُولاً قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلاً وَإِنَّ الله اتَّخَذَهُ خَلِيلاً قَبْلَ أَنْ يَجْعَلَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ الاشْيَاءَ قَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قَالَ فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ قَالَ وَمِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ قَالَ لا يَكُونُ السَّفِيهُ إِمَامَ التَّقِيِّ.

2. Muhammad ibn al-Hassan has narrated those whom he mentioned from Muhammad ibn Khalid from Muhammad ibn Sinan from Zayd al-Shahham who has said the following.

“I heard Imam abu ‘Abdallah saying, ‘Allah chose Abraham as a servant before choosing him as a prophet. Allah chose him as a prophet before choosing him as a messenger. Allah chose him as a messenger before choosing him as a friend of His. Allah chose him as a friend of His before choosing him as an Imam. When all of the above things were gathered in Abraham, Allah said, “I have certainly appointed you as the Imam for the people.” Because to Abraham it was so great he asked, “Can this (Imamat, leadership) be in my descendents also?” Allah said, “The feeble-minded can become the leaders of the pious ones.”

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ هِشَامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ سَادَةُ النَّبِيِّينَ وَالْمُرْسَلِينَ خَمْسَةٌ وَهُمْ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَعَلَيْهِمْ دَارَتِ الرَّحَى نُوحٌ وَإِبْرَاهِيمُ وَمُوسَى وَعِيسَى وَمُحَمَّدٌ صَلَّى الله عَلَيْهِ وَآلِهِ وَعَلَى جَمِيعِ الانْبِيَاءِ.

3. A number of our people has narrated from Ahmad ibn Muhammad ibn Muhammad ibn Yahya al-Khath‘ami from Hisham from abu Ya‘qub who has said the following “I heard abu ‘Abdallah saying, ‘The leaders and masters of the prophets and the messengers are five who are called ’ulul ‘Azm (people with determination) among the messengers who have the central role. They are Noah, Abraham, Moses, Jesus and Muhammad (s.a.).”

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِسْحَاقَ بْنِ عَبْدِ الْعَزِيزِ أَبِي السَّفَاتِجِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الله اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَاتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولاً وَاتَّخَذَهُ رَسُولاً قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلاً وَاتَّخَذَهُ خَلِيلاً قَبْلَ أَنْ يَتَّخِذَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ هَذِهِ الاشْيَاءَ وَقَبَضَ يَدَهُ قَالَ لَهُ يَا إِبْرَاهِيمُ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ يَا رَبِّ وَمِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan from Ishaq ibn ‘Abd al-‘Aziz from abu al-Saffah from Jabir from abu Ja‘far (a.s.) has said the following.

“I heard the Imam saying, ‘Allah chose Abraham as a servant before He chose him as a prophet. He chose him as a prophet before He chose him as a messenger. He chose him as a messenger before He chose him as a friend of His. He chose him as a friend of His before He chose him as an Imam. When all of these things gathered in him (the Imam holding his hands said, “Allah said, ‘O Ibrahim I have appointed you as the Imam (leader) of the people.” Because of the greatness of the position Abraham them asked, “O Lord, can it be in my descendants also?” The Lord said, ‘My covenant does not go to the unjust ones.”

Chapter 3

The Difference among he Messengers, the Prophets and the al-Muhaddath

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكانَ رَسُولاً نَبِيًّا مَا الرَّسُولُ وَمَا النَّبِيُّ قَالَ النَّبِيُّ الَّذِي يَرَى فِي مَنَامِهِ وَيَسْمَعُ الصَّوْتَ وَلا يُعَايِنُ الْمَلَكَ وَالرَّسُولُ الَّذِي يَسْمَعُ الصَّوْتَ وَيَرَى فِي الْمَنَامِ وَيُعَايِنُ الْمَلَكَ قُلْتُ الامَامُ مَا مَنْزِلَتُهُ قَالَ يَسْمَعُ الصَّوْتَ وَلا يَرَى وَلا يُعَايِنُ الْمَلَكَ ثُمَّ تَلا هَذِهِ الايَةَ وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ وَلا مُحَدَّثٍ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn from Ahmad ibn Muhammad ibn abu Nasr from Tha‘laba ibn Maymun from Zurara who has said the following

“I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, ‘He was a messenger, a prophet’. What is a messenger and what is a prophet?’” The Imam said, “A prophet is one who sees things in his dream and hears the voice but does not see the angel. The messenger is one who hears the voice, in his dreams and sees the angel.” I then said, “What is the position of the Imam?” The Imam (a.s.) said, “He hears the voice but does not see and observe the angel” Then he recited the following verse of the Holy Quran. ‘Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a.s.), whom We sent . .’” (22:52)

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ قَالَ كَتَبَ الْحَسَنُ بْنُ الْعَبَّاسِ الْمَعْرُوفِيُّ إِلَى الرِّضَا (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ أَخْبِرْنِي مَا الْفَرْقُ بَيْنَ الرَّسُولِ وَالنَّبِيِّ وَالامَامِ قَالَ فَكَتَبَ أَوْ قَالَ الْفَرْقُ بَيْنَ الرَّسُولِ وَالنَّبِيِّ وَالامَامِ أَنَّ الرَّسُولَ الَّذِي يُنْزَلُ عَلَيْهِ جَبْرَئِيلُ فَيَرَاهُ وَيَسْمَعُ كَلامَهُ وَيُنْزَلُ عَلَيْهِ الْوَحْيُ وَرُبَّمَا رَأَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ (عَلَيْهِ السَّلام) وَالنَّبِيُّ رُبَّمَا سَمِعَ الْكَلامَ وَرُبَّمَا رَأَى الشَّخْصَ وَلَمْ يَسْمَعْ وَالامَامُ هُوَ الَّذِي يَسْمَعُ الْكَلامَ وَلا يَرَى الشَّخْصَ.

2. Ali ibn Ibrahim has narrated from his father from Isma‘il ibn Marrar who has said the following “Al-Hassan ibn al-‘Abbass al-Ma‘rufi wrote to Imam al-Rida (a.s.). “May Allah take my soul in service for your cause, explain to me the difference between the messengers, the prophets and the Imams.” The Imam said or wrote, “ The difference between the messengers, the prophets and the Imams is that a messenger is one to whom Jibril (Gabriel) comes. He sees Jibril and hears his speech and Jibril (the angel) brings him (Divine) revelation and sometimes he may see in his dream like the dream of Abraham (a.s.). A prophet is one who may hear the speech and may see the person or may not hear. The Imam is the one who hears the speech but does not see the person.”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الاحْوَلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنِ الرَّسُولِ وَالنَّبِيِّ وَالْمُحَدَّثِ قَالَ الرَّسُولُ الَّذِي يَأْتِيهِ جَبْرَئِيلُ قُبُلاً فَيَرَاهُ وَيُكَلِّمُهُ فَهَذَا الرَّسُولُ وَأَمَّا النَّبِيُّ فَهُوَ الَّذِي يَرَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ وَنَحْوَ مَا كَانَ رَأَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ أَسْبَابِ النُّبُوَّةِ قَبْلَ الْوَحْيِ حَتَّى أَتَاهُ جَبْرَئِيلُ (عَلَيْهِ السَّلام) مِنْ عِنْدِ الله بِالرِّسَالَةِ وَكَانَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ جُمِعَ لَهُ النُّبُوَّةُ وَجَاءَتْهُ الرِّسَالَةُ مِنْ عِنْدِ الله يَجِيئُهُ بِهَا جَبْرَئِيلُ وَيُكَلِّمُهُ بِهَا قُبُلاً وَمِنَ الانْبِيَاءِ مَنْ جُمِعَ لَهُ النُّبُوَّةُ وَيَرَى فِي مَنَامِهِ وَيَأْتِيهِ الرُّوحُ وَيُكَلِّمُهُ وَيُحَدِّثُهُ مِنْ غَيْرِ أَنْ يَكُونَ يَرَى فِي الْيَقَظَةِ وَأَمَّا الْمُحَدَّثُ فَهُوَ الَّذِي يُحَدَّثُ فَيَسْمَعُ وَلا يُعَايِنُ وَلا يَرَى فِي مَنَامِهِ.

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

“I Asked abu Ja‘far (a.s.) about the messenger, the prophet and al-Muhaddith (one who reports Divine guidance).” The Imam (a.s.) said, “A messenger is one to whom Jibril (angel) comes openly he sees him (the angel) and speaks to him. Such person is a messenger. A prophet is one who sees in his dream something like the dream of Abraham (a.s.) or the dream of our Prophet (s.a.) about reasons for prophethood before the coming of revelation until Jibril came from Allah with to inform him that he was to be a messenger. In the case of Prophet Muhammad (s.a.) when prophethood was established in him then Jibril brought him the message that he was to be a messenger. Jibril would come and speak to him openly. Some of the prophets in whom prophethood is established they see in their dreams, the spirit comes to them, speaks and reports to them but they do not see the spirit when awake. Al-Muhaddith is one to who is reported to and he hears the reporting but does not see openly or in his dream.”

4ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ الْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ عَزَّ وَجَلَّ وَما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ وَلا مُحَدَّثٍ قُلْتُ جُعِلْتُ فِدَاكَ لَيْسَتْ هَذِهِ قِرَاءَتَنَا فَمَا الرَّسُولُ وَالنَّبِيُّ وَالْمُحَدَّثُ قَالَ الرَّسُولُ الَّذِي يَظْهَرُ لَهُ الْمَلَكُ فَيُكَلِّمُهُ وَالنَّبِيُّ هُوَ الَّذِي يَرَى فِي مَنَامِهِ وَرُبَّمَا اجْتَمَعَتِ النُّبُوَّةُ وَالرِّسَالَةُ لِوَاحِدٍ وَالْمُحَدَّثُ الَّذِي يَسْمَعُ الصَّوْتَ وَلا يَرَى الصُّورَةَ قَالَ قُلْتُ أَصْلَحَكَ الله كَيْفَ يَعْلَمُ أَنَّ الَّذِي رَأَى فِي النَّوْمِ حَقٌّ وَأَنَّهُ مِنَ الْمَلَكِ قَالَ يُوَفَّقُ لِذَلِكَ حَتَّى يَعْرِفَهُ لَقَدْ خَتَمَ الله بِكِتَابِكُمُ الْكُتُبَ وَخَتَمَ بِنَبِيِّكُمُ الانْبِيَاءَ.

4. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ali ibn Hassan from Faddal from Ali ibn Ya'qub al-Hashimi from Marwan ibn Muslim from Burayd who has said the following.

“I asked abu Ja‘far (a.s.) about the words of Allah, the Most Holy, the Most High, “Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a.s.), whom We sent . .’” (22:52). I said, ““May Allah take my soul in service for your cause, the word Muhaddith does not exist in our reading. What then is the meaning of The Messenger, Prophet and Muhaddith?” The Imam (a.s.) said, “A messenger is one to whom the angel comes openly and speaks to him. A prophet is one who sees in his dream. Sometimes prophethood and messengership may exist in one person. Al-Muhaddith is one who hears the voice but does not see the person (of the angel).” I then asked, may Allah keep you well, “How would one know that what one sees in his dream is true and that it is from the angel?” The Imam (a.s.) said, “He receives help for success to know the angel. Allah has your book the last book and your Prophet the last of prophets.”

Chapter 4

The issue that Allah’s holding people accountable remains unjustified without the Imam

1ـ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنِ الْعَبْدِ الصَّالِحِ (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُجَّةَ لا تَقُومُ لله عَلَى خَلْقِهِ إِلا بِإِمَامٍ حَتَّى يُعْرَفَ.

1. Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Amayr from al-Hassan ibn Mahbub from Dawud al-Riqqi from the pious man (a.s.) the following “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ إِنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُجَّةَ لا تَقُومُ لله عَزَّ وَجَلَّ عَلَى خَلْقِهِ إِلا بِإِمَامٍ حَتَّى يُعْرَفَ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said the following.

“Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ إِنَّ الْحُجَّةَ لا تَقُومُ لله عَلَى خَلْقِهِ إِلا بِإِمَامٍ حَتَّى يُعْرَفَ.

3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from ‘Abbad ibn Sulayman from Sa‘d ibn Sa‘d from Muhammad ibn ‘Ammara from abu al-Hassan al-Rida (a.s.) who has said the following.

“Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) الْحُجَّةُ قَبْلَ الْخَلْقِ وَمَعَ الْخَلْقِ وَبَعْدَ الْخَلْقِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from Khalaf ibn Hammad from ’Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following.

“A person with Divine authority is before the people, with the people and after the people.”

Chapter 5

The Issue that the Earth at no time is without a Person with Divine Authority

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) تَكُونُ الارْضُ لَيْسَ فِيهَا إِمَامٌ قَالَ لا قُلْتُ يَكُونُ إِمَامَانِ قَالَ لا إِلا وَأَحَدُهُمَا صَامِتٌ.

1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn abu ‘Umayr from al-Husayn ibn abu al-‘Ala’ who has said the following.

“I abu ‘Abdallah (a.s.), ‘Can there be a time on earth without Imam?” The Imam said, “No, it can not be without Imam.” I asked, “Can there be two Imams at a time?” He said, “No, unless one is quite.”

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ وَسَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الارْضَ لا تَخْلُو إِلا وَفِيهَا إِمَامٌ كَيْمَا إِنْ زَادَ الْمُؤْمِنُونَ شَيْئاً رَدَّهُمْ وَإِنْ نَقَصُوا شَيْئاً أَتَمَّهُ لَهُمْ.

2. Ali ibn Ibrahim has narrated from his father from Muhammad ibn abu ‘Umayr from Mansur ibn Yunus and Su‘dan ibn Muslim from Ishaq ibn ‘Ammara from abu ‘Abdallah (a.s.) who has said the following.

“I heard the Imam (a.s.) saying, ‘The earth is never left without an Imam so that if the believers would add any thing it would be brought back and if they would reduce anything it would be completed.”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ الْعَامِرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا زَالَتِ الارْضُ إِلا وَلله فِيهَا الْحُجَّةُ يُعَرِّفُ الْحَلالَ وَالْحَرَامَ وَيَدْعُو النَّاسَ إِلَى سَبِيلِ الله.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Rabi‘ ibn Muhammad al-Musalliy from ‘Abdallah ibn Sulayman al- ‘Amiriy from abu ‘Abdallah (a.s.) who has said the following.

“The earth has never been without a person with Divine authority who would teach people about the lawful and unlawful matters and call them to the path of Allah.”

4ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا.

4. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from al-Husayn ibn abu ‘Ala’ from abu ‘Abdallah (a.s.) who has said the following.

“Can the earth be without Imam?” The Imam (a.s.) said, “No, it can be without Imam.”

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) قَالَ قَالَ إِنَّ الله لَمْ يَدَعِ الارْضَ بِغَيْرِ عَالِمٍ وَلَوْ لا ذَلِكَ لَمْ يُعْرَفِ الْحَقُّ مِنَ الْبَاطِلِ.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn Muskan from abu Basir from one of them (Imams (a.s.), who has said the following

“Allah does not leave the earth without a ‘Alim (scholar). Without this the truth would not be distinguished from falsehood.”

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله أَجَلُّ وَأَعْظَمُ مِنْ أَنْ يَتْرُكَ الارْضَ بِغَيْرِ إِمَامٍ عَادِلٍ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a.s.) who has said the following

“Allah, the Most Holy, the Most High, is far greater and above leaving the earth without an Imam of justice.”

7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ وَهِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ عَمَّنْ يَثِقُ بِهِ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ اللهمَّ إِنَّكَ لا تُخْلِي أَرْضَكَ مِنْ حُجَّةٍ لَكَ عَلَى خَلْقِكَ.

7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu ’Usama and Ali ibn Ibrahim from his father from al-Hassan ibn Mahbub from abu ’Usama and Hisham ibn salim from abu Hamza from abu Ishaq from those reliable among the companions of Amir al-Mu’minin (a.s.) who has said the following.

“O Lord. You do not leave your earth without a person who would represent Your authority among the people.”

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ وَالله مَا تَرَكَ الله أَرْضاً مُنْذُ قَبَضَ آدَمَ (عَلَيْهِ السَّلام) إِلا وَفِيهَا إِمَامٌ يُهْتَدَى بِهِ إِلَى الله وَهُوَ حُجَّتُهُ عَلَى عِبَادِهِ وَلا تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ حُجَّةٍ لله عَلَى عِبَادِهِ.

8. Ali ibn Ibrahim has narrated from his father Muhammad ibn ‘Isa from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a.s.) who has said the following.

“I swear to Allah that He has not, from the day Adam died, left the earth without an Imam who would guide people to the Lord as with divine authority over the servants of the Lord. The earth will never remain without an Imam with Divine authority over His servants.”

9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الارْضَ لا تَخْلُو مِنْ حُجَّةٍ وَأَنَا وَالله ذَلِكَ الْحُجَّةُ.

9. Al-Hassan ibn Muhammad has narrated from Muhammad ibn Mu‘alla ibn Muhammad from some of our people from abu Ali ibn Rashid from abu al-Hassan (a.s.) who has said the following.

“ The earth is never without a person with divine authority and I swear to Allah that I am the person with Divine authority.”

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) أَ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لَوْ بَقِيَتِ الارْضُ بِغَيْرِ إِمَامٍ لَسَاخَتْ.

10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Fudayl from ibn abu Hamza who has said the following.

“I asked abu ‘Abdallah (a.s.), ‘Can the earth be left without the Imam?’” The Imam (a.s.) replied, “ Were to remain without Imam it would obliterate its inhabitants.”

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا قُلْتُ فَإِنَّا نُرَوَّى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهَا لا تَبْقَى بِغَيْرِ إِمَامٍ إِلا أَنْ يَسْخَطَ الله تَعَالَى عَلَى أَهْلِ الارْضِ أَوْ عَلَى الْعِبَادِ فَقَالَ لا لا تَبْقَى إِذاً لَسَاخَتْ.

11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘isa from Muhammad al-Fudayl who has said the following.

“I asked abu al-Hassan al-Rida (a.s.), ‘Can the remain without Imam?’” He replied, “No, it will not remain so.” I then said, “We narrate from Imam abu ‘Abdallah (a.s.) that the earth will not remain without Imam unless Allah becomes extremely angry with the people of the earth or with His servants.” The Imam (a.s.) said, “In such condition it will not remain but it would obliterate with its inhabitants.”

12ـ عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ الله الْمُؤْمِنِ عَنْ أَبِي هَرَاسَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَوْ أَنَّ الامَامَ رُفِعَ مِنَ الارْضِ سَاعَةً لَمَاجَتْ بِأَهْلِهَا كَمَا يَمُوجُ الْبَحْرُ بِأَهْلِهِ.

12. Ali has narrated from Muhammad ibn ‘Isa from abu ‘Abd al_Mu’min from abu Harassa from abu Ja'far (a.s.) who has said the following.

“Would the Imam be taken away from the earth it will create waves against her inhabitants just like what the inhabitants of the ocean face.”

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) هَلْ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا قُلْتُ إِنَّا نُرَوَّى أَنَّهَا لا تَبْقَى إِلا أَنْ يَسْخَطَ الله عَزَّ وَجَلَّ عَلَى الْعِبَادِ قَالَ لا تَبْقَى إِذاً لَسَاخَتْ.

13. Al-Husayn ibn Ali has narrated from Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ who has said the following.

“I asked al-Hassan al-Rida (a.s.), “I can the earth remain without Imam?” The Imam (a.s.) replied, “No, it will not remain so.” I said, “We narrate that it will not remain without the Imam unless Allah, the Most Holy, the Most High, becomes angry with the people.” The Imam said, “In such condition it will not remain but it will obliterate its inhabitants.”

Chapter 6

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ الطَّيَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَوْ لَمْ يَبْقَ فِي الارْضِ إِلا اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّةَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn al-Tayyar who has said the following.

“I heard abu ‘Abdallah (a.s.) saying, ‘Would there remain no one on earth except two persons one of them would certainly be the person with Divine authority.”

2ـ أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لَوْ بَقِيَ اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّةَ عَلَى صَاحِبِهِ.

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ.

2. Ahmad ibn Idris and Muhammad ibn Yahya together have narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from abu ‘Ubayd from Muhammad ibn Sinan from abu Hamza ibn al-Tayyar from abu ‘Abdallah (a.s.) who has said the following. “Would there remain only two people on earth, one of them would the person with divine authority over the other.”

Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa a similar Hadith.

3ـ مُحَمَّدُ بْنُ يَحْيَى عَمَّنْ ذَكَرَهُ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ كَرَّامٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَوْ كَانَ النَّاسُ رَجُلَيْنِ لَكَانَ أَحَدُهُمَا الامَامَ وَقَالَ إِنَّ آخِرَ مَنْ يَمُوتُ الامَامُ لِئَلا يَحْتَجَّ أَحَدٌ عَلَى الله عَزَّ وَجَلَّ أَنَّهُ تَرَكَهُ بِغَيْرِ حُجَّةٍ لله عَلَيْهِ.

3. Muhammad ibn Yahya has narrated from those who he has mentioned from al-Hassan ibn Musa al-Khashshab from Ja'far ibn Muhammad from Kiram from abu ‘Abdallah (a.s.) who has said the following.

“If of all the people there will remain only two man one of them will be the Imam. He also said, ‘The last person to die will be the Imam (a.s.) so that no one could complain against Allah leaving him without Imam, the person with Divine authority over him.’”

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَوْ لَمْ يَبْقَ فِي الارْضِ إِلا اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّةَ أَوْ الثَّانِي الْحُجَّةَ.

الشَّكُّ مِنْ أَحْمَدَ بْنِ مُحَمَّدٍ.

4. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn Isma‘il from ibn Sinan from Hamza ibn al-Tayyar who has said the following.

“I heard Imam abu ‘Abdallah (a.s.) saying, ‘Would there remain on earth no one except two people one of them will be the person with Divine authority or the second one will be the person with Divine authority (uncertainty is from the narrator).”

5ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ النَّهْدِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ لَوْ لَمْ يَكُنْ فِي الارْضِ إِلا اثْنَانِ لَكَانَ الامَامُ أَحَدَهُمَا.

Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from al-Nahdi from his father from Yunus ibn ya‘qub from abu ‘Abdallah who has said the following. “Would there remain no one except two people one of them will certainly be the Imam.”