Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 26: On Rare Traditions From Al-Ridha’ About Various Issues

26-1 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa, on the authority of Abbas (ibn Hilal al-Shami) - the servant of Al-Ridha’ (a.s.), “I heard Al-Ridha’ (a.s.) say, ‘Whoever says the following supplication when he hears the morning or evening call to

فَوَالَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ بَشِيراً لا يُعِينُنِي مِنْكُمْ عَلَى قِتَالِهِمْ أَحَدٌ إِلا أَخَذْتُ بِيَدِهِ يَوْمَ الْقِيَامَةِ فَأَدْخَلْتُهُ الْجَنَّةَ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ.

قَالَ فَلَمَّا قُتِلَ اكْتَرَيْتُ رَاحِلَةً وَتَوَجَّهْتُ نَحْوَالْمَدِينَةِ فَدَخَلْتُ عَلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلامُ فَقُلْتُ فِي نَفْسِي لا أَخْبَرْتُهُ بِقَتْلِ زَيْدِ بْنِ عَلِيٍّ فَيَجْزَعَ عَلَيْهِ فَلَمَّا دَخَلْتُ قَالَ لِي يَا فُضَيْلُ مَا فَعَلَ عَمِّي زَيْدٌ قَالَ فَخَنَقَتْنِي الْعَبْرَةُ فَقَالَ لِي قَتَلُوهُ قُلْتُ إِي وَاللَّهِ قَتَلُوهُ قَالَ فَصَلَبُوهُ قُلْتُ إِي وَاللَّهِ صَلَبُوهُ فَأَقْبَلَ يَبْكِي وَدُمُوعُهُ تَنْحَدِرُ عَلَى دِيبَاجَتَيْ خَدِّهِ كَأَنَّهَا الْجُمَانُ ثُمَّ قَالَ يَا فُضَيْلُ شَهِدْتَ مَعَ عَمِّي قِتَالَ أَهْلِ الشَّامِ قُلْتُ نَعَمْ قَالَ فَكَمْ قَتَلْتَ مِنْهُمْ قُلْتُ سِتَّةً قَالَ فَلَعَلَّكَ شَاكٌّ فِي دِمَائِهِمْ قَالَ فَقُلْتُ لَوْ كُنْتُ شَاكّاً مَا قَتَلْتُهُمْ قَالَ فَسَمِعْتُهُ وَهُوَيَقُولُ أَشْرَكَنِيَ اللَّهُ فِي تِلْكَ الدِّمَاءِ مَضَى وَاللَّهِ زَيْدٌ عَمِّي وَأَصْحَابُهُ شُهَدَاءُ مِثْلُ مَا مَضَى عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَأَصْحَابُهُ.

أَخَذنا مِنَ الْحَدِيث مَوْضِع الْحاجَة وَاللَّه تَعالى‏ هُوَالمُوَفَّقٍ.

26- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِنَ الأَخْبارِ النَّادِرَةِ فِي فُنُونِ شَتّى‏

1 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِاللَّه قالَ: حَدَّثَني مُحَمَّدِ بْنِ عِيسَى، عَن عَبَّاس [بن هِلالٍ الشامي] مَولَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ قالَ سَمِعْتُهُ يَقُولُ: مَن قالَ حِينَ يَسمَعُ أَذانَ الصُّبحِ: (اَللَّهُمَّ اّنِي أَسأَلَكَ بإقبال نَهارك

prayer and dies on that day or night has died having repented (and will enter Paradise): O my God! I ask Thee on behalf of Thy morning and Thy night, and the voice of Thy callers that You send Blessings upon Muhammad and his Household and that You forgive me as Thee are the Forgiver, the Merciful.’”

26-2 A neighbor to the Kufa Mosque Ali ibn Isa - may God be pleased with him - narrated that Isma’il ibn Ali ibn Razin - the brother of De’bel ibn Ali al-Khoza’ee quoted on the authority of Ali ibn De’bel (al-Khoza’ee), on the authority of Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “There are four groups on whose behalf I will intercede on the Resurrection Day: Those who honor my offspring after me; those who fulfill their needs; those who try to assist them in times they need them; and those who love them both wholeheartedly and verbally.”

26-3 Abu Talib Al-Mudhaffar ibn Ja’far ibn Al-Mudhaffar al-Alawi al-Samarqandi - may God be pleased with him - narrated that Ja’far ibn Muhammad ibn Mas’ood quoted on the authority of his father Abil Nadhr Muhammad ibn Mas’ood al-Ayyashi, on the authority of Ja’far ibn Ahmad, on the authority of Ali ibn Muhammad ibn Shoja’, on the authority of Muhammad ibn Uthman, on the authority of Hameed ibn Muhammad, on the authority of Ahmad ibn Al-Hassan al-Salih, on the authority of his father, on the authority of al-Fath ibn Yazid al-Gorgani, “I wrote a letter to Abil Hassan (a.s.) and asked about a man who makes love to a woman ten times - whether it be legitimate or not - on one of the days of the (Arabic) month of fasting - Ramadan. He (a.s.) replied, He has to pay ten times the expiation: an expiation for each time, and if he eats or drinks something he should also pay for the expiation of one day.”

26-4 Muhammad ibn Al-Qasim al-Jurjani the interpreter known as Abil Hassan - may God be pleased with him - narrated that Yusuf ibn Muhammad ibn Ziyad quoted on the authority of his father Al-Hassan ibn Ali (a.s.), on the authority of his father Ali ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Al-Ridha’ Ali ibn Musa (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father As-Sadiq Ja’far ibn Muhammad (a.s.),

وَإدبار لَيلَكَ وَحُضُور صَلَواتِك وَأَصواتِ دُعائِكَ أَن تُصَلِّيَ عَلَى مُحَمَّد وَآلِ مُحَمَّد وَأَن تَتُوبَ عَلِيِّ إِنَّكَ التَّوّابُ الرَّحِيم) وَمِثلَ ذلِكَ سَمِعَ أَذانَ المَغْرِبِ، ثُمَّ مات مِن يَوْمِهِ أَوْ مِن لَيلَتِه ماتَ تائِباً [دَخَلَ الجَنَّةَ] .

2 - حَدَّثَنا عَلِىِّ بْنِ عِيسَى الُمجاوِر فِي مَسْجِد الكُوفَة رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا إِسْمَاعِيل بْنِ عَلِىِّ بْنِ رزين أَخِي دعبل بْنِ عَلِى الخزاعي قالَ: حَدَّثَنا دعبل بْنِ عَلِى قالَ: حَدَّثَني أَبُو الحَسَن‏مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ، عَن‏آبائِهِ، عَن عَلِيِ‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: أَرْبَعَةَ أَنَا لَهُم شَفِيعٌ يَوْمَ القِيامَةِ المُكَرَّم لِذُرِّيَّتي مِن بَعْدي وَالقاضِي لَهُم حَوائِجَهُمْ وَالسّاعي لَهُم أُمُورُهُم اضطِرارِهِم إِلَيْهِ، وَالُمحِبُّ لَهُم بِقَلبِهِ وَلِسانِهِ.

3 - حَدَّثَنا أَبُو طالِب المُظَفَّر بْنِ جَعْفَرِ بْنِ المُظَفَّر العَلَوِي السَمَرْقَنْدِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنامُحَمَّدِ بْنِ مَسْعُود عَنْ أَبيهِ أَبي النضر مُحَمَّدبن مَسْعُود العَيَّاشِيُّ قالَ: حَدَّثَنا جَعْفَرِ بْنِ أَحْمَدِ قالَ‏عَلِيِّ بن مُحَمَّدِ بْنِ شجاع، عَن مُحَمَّدبن عُثْمان، عَن حَمِيد بْنِ مُحَمَّد، عَن أَحْمَدِ بْنِ الحَسَن الصَّالِح، عَن أَبيهِ، عَن الفتح بْنِ يَزِيدالجرجانِي أَنَّهُ كَتَبَ إِلى أَبي الحَسَن‏ عَلَيْهِ السَّلامُ يَسْأَلُهُ، عَن رَجُل واقع اِمْرَأَةُ فِي شَهْرِ رَمَضان من حلالأ وَحَرام فِي يَوْمَ واحِد عَشَر مَرَّاتٍ قالَ عَلَيْهِ عَشَر كَفّاراتٍ لِكُلِّ مَرَّةً كَفَّارَة فَإِنَّ أَكَلَ أَوْ شَرَبَ فَكَفّارَةُ يَوْمٍ واحِدٍ.

4 - حَدَّثَنا مُحَمَّدِ بْنِ القاسِم المفسر المَعْرُوف بِأَبِي الحَسَن الجرجانِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا يُوسِف بن مُحَمَّدِ بْنِ زِياد، عَن أَبيهِ عَنِ الحَسَن بْنِ عَلِى، عَن أَبيهِ عَلِىِّ بْنِ مُحَمَّد، عَن أَبيهِ مُحَمَّدِ بْنِ عَلِيّ، عن ا‏لرِّضا عَلِىِّ بْنِ مُوسَى‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَـعْفَر عَلَيْهِ السَّـلامُ، عَن أَبيهِ الصَّـادِق جَعْفَرِ بْنِ مُحَمَّـد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّدِ بْنِ

on the authority of his father (a.s.) Muhammad ibn Ali Al-Baqir (a.s.), on the authority of his father - the Ornament of the Worshippers - Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.) that Ali ibn Abi Talib (a.s.) said, “When Ja’far ibn Abi Talib returned from Ethiopia, the Prophet (S) stood up in front of him and took twelve steps forward. The Prophet (S) hugged him, kissed him on the forehead, cried and said, ‘O Ja’far! I do not know what has pleased me more? Is it your return or is it the conquering of Khaybar by God through the means of your brother (Ali bin Abi Talib).’ The Prophet cried being happy to see him.”

26-5 (The author of the book narrated) my father - may God be pleased with him - narrated that Abdullah ibn Ja’far al-Himyari quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’, on the authority of Abil Hassan Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “When I was being taken to the heavens on my ascension I saw someone hanging onto the heavens and complaining to his Lord about one of his relatives. I asked him how many generations apart they were from each other. He said that they reach each other to the same grandfather in lineage forty generations back.”

26-6 Al-Mudhaffar ibn Ja'far Al-Mudhaffar al-Alawi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Mas’ood quoted on the authority of his father, on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Muhammad ibn al-Waleed, on the authority of Al-Abbas ibn Hilal, “I heard Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) say, ‘Whoever fasts on one of the days in the (Arabic) month of Sha’ban for the sake of God or repents seventy times on one of the days in the (Arabic) month of Sha’ban will be resurrected by the Honorable the Exalted God along with the nation of God’s Prophet (S). He will deserve to receive an honor from God. God will forbid the Fire from touching the corpse of whoever gives some charity in the (Arabic) month of Sha’ban, even if it be as much as half of a date. God will record two consecutive months of fasting for whoever fasts for three days in the (Arabic) month of Sha’ban and continues on fasting for the (Arabic) month of Ramadhan.’”

عَلِى الباقِر عَلَيْهِ السَّلامُ، عَنْ أَبيهِ زَيْنُ العابِدِينَ عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: كانَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَمّا جاءَه جَعْفَرِ بْنِ أَبي طالِب من حبشة قامَ إِلَيْهِ وَاستَقْبَلَهُ اثْنَتَيْ عَشَرة خطوة وَعانَقَهُ و قَبْلُ ما بِيْنِ عَيْنَيْهِ وَبكى وَقالَ فَما أَدْرِي بأيهما أَنَا أَشَدُّ سروراً بقدومك يا جَعْفَر اُمُّ بفتح اللَّه عَلَى يد أَخِيكَ خيبر وَبَكَى فَرِحاً بِرُؤْيَتِهِ.

5 - حَدَّثَنا أَبي قالَ: حَدَّثَنا عَبْدِ اللَّه بْنِ جَعْفَر الحِمْيَريُّ عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الحَسَن بْنِ عَلِى الوَشَّاء، عَن أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ، عَن‏آبائِهِ عَنْ عَلِيِ‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ لَمّا اُسْرى‏ بي إِلى السَّماءِ رَأَيْت رحما مُتِعَلِّقَةٌ بِالعرش تشكو رحما إِلى ربها فَقُلْتُ لَها كَمْ بَيْنَكَ وَبينها من أب فَقالَتْ نلتقي فِي أَرْبَعِينَ أَباً.

6 - حَدَّثَنا المُظَفَّر بْنِ جَعْفَرِ بْنِ المُظَفَّر العَلَوِي السَمَرْقَنْدِيُّ قالَ: حَدَّثَنا جَعْفَرِ بْنِ‏مَسْعُودقالَ: حَدَّثَنا عَلِىِّ بْنِ الحَسَنِ بْنِ عَلِىِّ بْنِ فضال قالَ: حَدَّثَنا مُحَمَّدِ بْنِ الوَلِيد، عَن العَبَّاسِ بْنِ هِلالٍ قالَ: سَمِعتُ أَبَا الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ يَقُولُ من صام من شَعْبانَ يَوْماً واحِداً اِبْتِغاءَ ثواب اللَّه دَخَلَ الجَنَّة وَمن استغفر اللَّه سَبْعِينَ مَرَّةً فِي كُلِّ يَوْمَ من شَعْبانَ حَشَرَهُ اللَّه يَوْمَ القيامة فِي زمرة رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَوجبت لَهُ من اللَّه الكرمة وَمن تَصَدَّقَ فِي شَعْبانَ بِصَدَقَةِ وَلَوْ بشق تمرة حَرَّمَ اللَّه جَسَدَهُ عَلَى النَّارِ وَمن صام ثَلاثَةَ أيَّام ‏من شَعْبانَ‏وصلها بِصِيامِ شَهْرِ رَمَضان كَتَبَ اللَّه صوم شَهْرِين متتابعين.

26-7 (The author of the book narrated) my father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar and Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Al-Husayn ibn Abdullah, on the authority of Adam ibn Abdullah al-Ash’ari, on the authority of Zakariya ibn Adam, “I heard Abil Hassan Al-Ridha’ (a.s.) say, ‘There are forty-thousand gates to prayer.’”

26-8 Muhammad ibn Ali ibn Bashshar - may God be pleased with him - narrated that Abul Faraj al-Mudhaffar ibn Ahmad ibn Al-Hassan al-Qazvini quoted on the authority of Abul Fadhl Al-Abbas ibn Muhammad ibn Al-Qasim ibn Hamza ibn Musa ibn Ja’far (a.s.), on the authority of Al-Hassan ibn Sahl al-Qumi, on the authority of Muhammad ibn Hamid, on the authority of Abi Hashem al-Ja’fari, “I asked Abil Hassan (a.s.) about the reward of praying for one who is hung? The Imam (a.s.) said, Don’t you know that my grandfather (a.s.) prayed for his uncle (Zayd)? I said, I know this, but cannot clearly understand how. The Imam (a.s.) said, I will explain it to you. If the face of the hanged person is towards the Qibla, you should stand on the side of his right shoulder. If his back is towards the Qibla you should stand on the side of his left shoulder. Whichever way he is facing, you should not stand away from his shoulders. Your face should be in between the East and the West. You should neither face him, nor should you have him at your back.” Abu Hashem added, “Then Al-Ridha’ (a.s.) said, God willing, you understood!”

The author of this book (a.s.heikh Sadooq) - may God have Mercy upon him - said, “This is a strange tradition which I have not found anywhere else. I have not found any other narrations of this tradition.”1

26-9 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Sahl ibn Ziyad, on the authority of al-Harith ibn al-Dalhath - a servant of Al-Ridha’ (a.s.) that he had heard Abul Hassan Al-Ridha’ (a.s.) say, “One cannot be a true believer unless he possesses the following three traits - one from his Lord, one from his Prophet and one from his Imam. The one from his Lord is guarding secrets as the Honorable the Exalted God said, ‘He (alone) knows the Unseen, nor does He make anyone acquainted with his Mysteries, except an Apostle whom He has chosen.2 ’

7 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ يَحْيَى العَطَّار وَأَحْمَدِبن إِدْرِيس جَمِيعاً، عَن‏أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ قالَ: حَدَّثَني الحُسَيْنِ بْنِ عَبْدِاللَّه، عَن آدَمِ بْنِ عَبْدِ اللَّه الأَشْعَرِيِّ، عَن زَكَرِيَّا بْنِ آدَمِ، عَن أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ قالَ: سَمِعتُ‏هُ يَقُولُ الصَّلاة لَها ربعة آلافَ بابُ.

8 - حَدَّثَنا مُحَمَّدِ بْنِ عَلِىِّ بْنِ بَشَّار رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُو الفَرَج المُظَفَّر بْنِ أَحْمَدِ بْنِ الحَسَن القزويني قالَ أَخْبَرنا أَبُو الفَضْلِ العَبَّاسِ بْنِ مُحَمَّدِ بْنِ القاسمبن حَمْزَة بْنِ مُوسَى بْنِ جَعْفَرحَدَّثَني الحَسَن بْنِ سَهْل القُمِّيّ، عَن مُحَمَّدِ بْنِ حامِدٍ، عَن أَبي هاشِمِ الجَعْفَرِيِّ، عَن أَبي الحَسَن‏ عَلَيْهِ السَّلامُ سألته عَنِ الصَّلاة عَلَى المَصلُوبِ، قالَ أما عَلِمْتَ أَن جَدِّي‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ صَلَّى عَلَى عَمِّهِ، قُلْتُ أَعْلَمُ ذلِكَ وَلكِنِّي لَمْ أَفهَمهُ مُبيناً قالَ: نُبَيِّنَهُ لَكَ إِنْ كانَ وَجْهَ المَصلُوبِ إِلى القِبْلَةَ، فَقُم عَلَى مَنكِبَهِ الأَيمَنِ، وَإِنْ كانَ قَفاؤُهُ إِلى القِبْلَةَ، فَقُم عَلَى مَنكِبِهِ الأَيسَرِ، فَإِنَّ ما بَيْنِ المَشرِقِ وَالمَغْرِبِ قِبلَة وَإِن مَنكِبِه الأَيسَر إِلى القِبْلَةَ، فَقُم عَلَى مَنكِبِه الأَيمَن وَإِنْ كانَ مَنكِبِه الأَيمَن إِلى القِبْلَةَ، فَقُم عَلَى مَنكِبِه الأَيسَر وَكَيْفَ كانَ مُنحَرِفاً فَلا تَزايِلَنَّ مَناكِبِهُ، وَليَكُن وَجهُكَ إِلى ما بَيْنِ المَشرِقِ وَالمَغرِبِ، وَلا تَستَقبِلهُ وَلا تَستَدبِرهُ البَتَّةَ. قالَ أَبُو هاشِم: ثُمَّ قالَ الرِّضا عَلَيْهِ السَّلامُ قَدْ فَهِمتَ إِن شاءَ اللَّه.

قالَ مُصَنِّفُ هذا الْكِتاب‏رحمه الله هذا حَدِيثٌ غَريبٌ لَمْ أَجِدهُ فِي شَي‏ءٍ مِنَ الاُصُولِ وَالمُصَنَّفاتِ وَلا أَعرِفُهُ إِلاّ بِهذَا الإسناد.

9 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ إِدْرِيس قالَ: حَدَّثَني مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ قالَ: حَدَّثَني سَهْلِ بْنِ زِياد، عَن الحارِثِ بْنِ الدلهاث مَوْلى‏ الرِّضا عَلَيْهِ السَّلامُ سَمِعْتُ أَبَا الحَسَن‏ عَلَيْهِ السَّلامُ يَقُولُ لا يَكُون المؤمن مُؤْمِنا حَتّى‏ يَكُون فِيهِ ثَلاثَ خصال سِنَةَ من رَبَّهُ و سِنَةَ من نَبِيِّهِ وَسِنَةَ من وَلِيِّهِ فالسنة من رَبَّهُ كتمان سره قالَ اللَّه عَزَّ وَجَلَّ (عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلامَنِ ارْتَضى مِنْ رَسُولٍ).

However, the one from the Prophet is kind treatment with people, as the Honorable the Exalted God has ordered His Prophet (S) to treat the people with kindness and patience and said, ‘Hold to forgiveness; command what is right; but turn away from the ignorant.’3

And the one from the Imams (a.s.) is patience and perseverance during times of hardship and calamities. The Honorable the Exalted God says, ‘…and to be firm and patient, in pain (or suffering) and adversity, …’4 “

26-10 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Ali ibn Muhammad, on the authority of Abi Ayyoub al-Madani, on the authority of Soleiman ibn Ja’far al-Ja’fari, on the authority of Al-Ridha’ (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “Learn three traits from the crow: having sex in private, going out after your daily bread early in the morning and being cautious.”

26-11 Muhammad ibn Al-Hassan ibn Ahmad al-Waleed - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Hamza al-Ash’ari, on the authority of Yasir - the servant that he had heard Abul Hassan Al-Ridha’ (a.s.) say, “There are three days which are the most horrible for man: the day he is born, leaves his mother’s stomach and sees this world; the day that he dies and sees the Hereafter and its people; and the day he is resurrected and sees decrees which he has not seen in this world. On these three occasions, the Honorable the Exalted God sends peace on Yahya (John) and says, ‘So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!’5 Jesus (a.s.) - the son of (the Blessed Lady) Mary (a.s.) has also sent peace on himself on these three occasions and said, ‘So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!’”6

26-12 ِ(The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Salama ibn al-Khattab, on the authority of Ahmad ibn Ali, on the authority of Al-Husayn ibn Ali al-Daylami - the servant of Al-Ridha’ (a.s.), “I heard Al-Ridha’ (a.s.) say, ‘Whoever sends three believers to the Hajj

وَأَمَّا السنة من نَبِيِّهِ فمداراة النَّاسِ فَإِنَّ اللَّه عَزَّ وَجَلَّ أَمْر نَبِيِّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بمداراة النَّاسِ فَقالَ (خُذِ الْعَفْوَوَأْمُرْ بِالْعُرْفِ وَأَعْرِضْعَنِ الْجاهِلِينَ) أما السنة من وَلِيِّهِ فالصبر فِي البأساء وَالضراء فَإِنَّ اللَّه عَزَّ وَجَلَّ يَقُولُ (وَالصَّابِرِينَ فِي الْبَأْساءِ وَالضَّرَّاءِ).

10 - حَدَّثَنا مُحَمَّدِ بْنِ عَلِى ماجِيلوَيْه رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَمِّي مُحَمَّدبن أَبي القاسِم، عَن أَبي البَرْقِي، عَن عَلِىِّ بْنِ مُحَمَّد، عَن أَبي أَيُّوب المَدَنِيُّ، عَن سُلَيْمان بْنِ جَعْفَر الجَعْفَرِيِّ، عَن‏ عَلَيْهِ السَّلامُ، عَن آبائِهِ، عَن عَلِيِ‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ تعلموا مِنَ الغراب خصالا ثَلاثاً استتاره بِالسفاد وَبكوره فِي طلب الرِّزْق حَذَّرَهُ.

11 - حَدَّثَنا مُحَمَّدِ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه، عَن‏حَمْزَة الأَشْعَرِيِّ قالَ: حَدَّثَني ياسر الخادِم قالَ: سَمِعتُ أَبَا الحَسَن الرِّضا عَلَيْهِ السَّلامُ يَقُولُ إِن أوحش ما يَكُون الخلق فِي ثَلاثَةَ مواطن يَوْمَ يولد وَيَخْرُج من بطن اُمُّهُ فيرى الدُّنْيا وَيَوْمَ يَمُوتُ فِي عاين الآخِرَةِ وَأهلها ويَوْمَ يَبْعَثُ فيرى‏أَحْكاماً لَمْ يرها فِي دارِ الدُّنْيا وَقَدْ سَلَّمَ اللَّه عَزَّ وَجَلَّ عَلَى يَحْيَى‏ عَلَيْهِ السَّلامُ فيهذه الثَلاثَة المواطن وَآمن روعته فَقالَ (وَسَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيّاً) وَقَدْ سَلَّمَ عِيسَى ابْنِ مَرْيَمَ عَلَى نَفْسَهُ فِي هذِهِ الثَلاثَة المواطن فَقالَ (وَالسَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيّاً).

12 - حَدَّثَنا أَبي - رَضِىَ اللهُ عَنْهُ - قالَ: حَدَّثَنا أَحْمَدِ بْنِ إِدْرِيس عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ، عَن سلمة بْنِ الخَطَّاب، عَن أَحْمَدِ بْنِ عَلِى، عَن الحُسَيْنِ بْنِ عَلِى الديلمي مَوْلى‏ الرِّضا عَلَيْهِ السَّلامُ قالَ: سَمِعتُ الرِّضا عَلَيْهِ السَّلامُ يَقُولُ من حـج

pilgrimage has indeed bought himself from God with that money. God will not ask him where he has brought the money from - whether it is legitimately earned or illegitimately earned.’”7

The author of this book (a.s.heikh Sadooq) said, “This means that God will not ask him about the doubtful portions of his money and will compensate for them by giving the people he probably is indebted to some other wealth.”

26-13 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of al-Sayyari, on the authority of al-Harith ibn al-Dalhath, on the authority of his father, on the authority of Abil Hassan Al-Ridha’ (a.s.), “Indeed the Honorable the Exalted God has ordered three things which are along with three other things. He has ordered us to pray and pay the alms. The prayers of whoever prays but does not pay the alms is not accepted of him. He has also ordered to thank Him and our parents. Whoever thanks God but does not thank his parents has not really thanked God. God has ordered us to fear God and to visit the relations of kin. Whoever does not visit his relatives has indeed not feared God.”

26-14 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Musa ibn Ja’far ibn Abi Ja’far al-Komandani quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti that Abul Hassan (Imam Ridha’) (a.s.) said, “Patience, knowledge and silence are among the signs of the jurisprudent. Silence is one of the gates of wisdom. Silence attracts affection and it is a guide to any good affair.”

26-15 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Ahmad ibn Muhammad ibn Salih al-Razi, on the authority of Hamdan ad-Diawni that Al-Ridha’ (a.s.) said, “The friend of any individual is his mind and his enemy is his ignorance.”

26-16 Abu Mansoor Ahmad ibn Ibrahim al-Khori8 narrated that Zayd ibn Muhammad al-Baghdadi quoted on the authority of Abul Qasim Abdullah Muhammad al-Ta’ee at Basra, on the authority of his father, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers that a man invited Ali ibn Abi

بِثَلاثَةِ مِنَ المُؤْمِنِين فَقَدْ اشْتَرى‏ نَفْسَهُ من اللَّه عَزَّ وَجَلَّ بِالثمن وَلَمْ يَسْأَلُهُ من أَيْنَ اكتسب ماله من حَلال أَوْ حَرام.

قالَ مُصَنِّفُ هذا الْكِتاب يَعْنِي بِذلِكَ أَنَّهُ لَمْ يَسْأَلُهُ عَمَّا وَقَعَ فِي ماله مِنَ الشبهة وَيرضي عَنْهُ خصماءه بِالعوض.

13 - حَدَّثَنا مُحَمَّدِ بْنِ عَلِى ماجِيلوَيْه رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني أَبي، عَن أَحْمَدِ بْنِ أَبي عَبْدِ اللَّه البَرْقِي، عَن السَيّاريُّ عَنْ الحارِثِ بْنِ الدلهاث، عَن أَبيهِ، عَن أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ قالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَمْر بِثَلاثَةِ مقرون بِهاثَلاثَة اُخْرى‏ أَمْر بِالصَّلاةِ وَالزَّكاة فَمَنْ صَلَّى وَلَمْ يزك لَمْ يُقْبَلُ مِنْهُ صَلاتَهُ وَأَمْر بِالشكرله وَللوالدِّين فَمَنْ لَمْ يشكر والديه لَمْ يشكر اللَّه وَأَمْر باتقاء اللَّه‏صلة الرَّحِمَ فَمَنْ لم يُصَلِّ رحمه لَمْ يتق اللَّه عَزَّ وَجَلَّ.

14 - حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَناعَلِىِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ أَبي جَعْفَر الكميدانِي، عَن‏مُحَمَّدِ بْنِ عِيسَى، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ قالَ: قالَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ من علامات الفقيه الْحِلْمِ وَالعِلْمُ والصمت إِن الصمت بابُ من أَبْواب الحكمة إِن الصمت يكسب المحبة إِنَّهُ دليل عَلَى كُلِّ خَيْرَ.

15 - حَدَّثَنا عَلِىِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني مُحَمَّدِ بْنِ أَبي الكُوفِي، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ صالِح الرَّازِيُّ، عَن حَمْدانَ الديوانِي قالَ: قالَ الرِّضا عَلَيْهِ السَّلامُ صديق كُلِّ امرئ عقله وَعَدُوِّه جهله.

16 - حَدَّثَنا أَبُو مَنْصُورِ أَحْمَدِ بْنِ إِبْراهيم الخوري قالَ: حَدَّثَنا زِيْد بْنِ مُحَمَّد البَغدْادي‏حَدَّثَناأَبُو القاسِم عَبْدِ اللَّه بْنِ مُحَمَّد الطَّائيّ بِالْبَصْرَةِ قالَ: حَدَّثَنا أَبي قالَ: حَدَّثَنا مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ، عَن آبائِهِ، عَن عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّـلامُ أَنَّـهُ

Talib (a.s.) to his house. The Imam (a.s.) accepted upon the fulfillment of three conditions. The man said, ‘O Commander of the Faithful! What are they?’ The Imam (a.s.) said, ‘They are that you bring nothing for me from the outside; that you do not deny me of anything that is in the house; and that you do not burden your wife on my behalf.’ The man said, ‘Fine.’ Ali ibn Abi Talib (a.s.) accepted his invitation.

26-17 Abdullah ibn Muhammad al-Wahhab narrated that Abu Nasr Mansoor ibn Abdullah ibn Ibrahim al-Isfahani quoted on the authority of Ali ibn Abdullah, on the authority of Dawood ibn Soleiman, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his grandfather (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “There are four groups on whose behalf I will intercede on the Resurrection Day: those who honor the members of my Household after me; those who fulfill their needs; those who try to assist my Family in times of need; and those who love them both wholeheartedly and verbally.”

26-18 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Abil Hassan (a.s.), “The moon did not shine for the Children of Israel for some time. The Honorable the Exalted God revealed the following to Moses (a.s.), ‘Take the remaining bones of Joseph (a.s.) out of Egypt.’ God promised that once the bones were taken out, the moon would shine again.’ Moses (a.s.) sought for someone who knew where they were. He was told that an old lady knew where they were. Moses (a.s.) sent for her. They brought a crippled blind old woman. Moses (a.s.) asked her, ‘Do you know where Joseph (a.s.) is buried?’ She said, ‘Yes.’ Moses (a.s.) said, ‘Then let me know where it is.’ She said, ‘I have four conditions for this. First, you must heal my legs; second you must return my youth to me; third you must return my sight; fourth you must take me to Paradise along with you.’ Moses (a.s.) thought that these conditions were too much to be asked for, but the Honorable the Exalted God revealed to him, ‘O Moses! Give her what she asks for as you are doing that on My behalf.’ Moses (a.s.) did that and the lady showed him the grave. Moses (a.s.) brought the bones out of a marble coffin from the Nile's shore. Then the moon rose. They took the bones to Syria. From then on the People of the Book take their dead ones to Syria.”9

دَعاه رَجُل فَقالَ لَهُ عَلِيِ‏ عَلَيْهِ السَّلامُ عَلَى أنتضمن لي‏ ثَلاثَ خصال قالَ وَما هِيَ يا أَمِيرِ الْمُؤْمِنين قالَ لا تدخل عَلَيْناشَيْئاً من خارِج ولا تدخر عناشَيْئاً فِي البِيْت وَلا تجحف بِالعيال قالَ ذلِكَ لَكَ فَأَجابه عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ.

17 - حَدَّثَنا عَبْدِ اللَّه بْنِ مُحَمَّدِ بْنِ عَبْد الوَهَّاب قالَ: حَدَّثَنا أَبُو نَصْرِ مَنْصُورِبن عَبْدِ اللَّه بْنِ إِبْراهِيم الأصفهانِي قالَ: حَدَّثَنا عَلِىِّ بْنِ أَبِي عَبْدِ اللَّه قالَ: حَدَّثَنا داوُدِبن سُلَيْمان، عَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ عَنْ أَبيهِ، عَن آبائِهِ، عَن عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَرْبَعَةَ أَنَا شَفِيعَهم يَوْمَ القِيامَةِ وَلَوْ َتونِي بذنوب أَهْل الأَرْض معين أَهْل بَيْتِي وَالقاضِي لَهُم حوائجهم عِنْدَ ما اضطروا إِلَيْهِ وَالمحب لَهُم بقلبه وَلِسانِهِ وَالدافع عَنْهُمْ بِيَدِهِ.

18 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الحَسَن بن عَلِىِّ بْنِ فضال، عَن أَبي الحَسَن‏ عَلَيْهِ السَّلامُ أَنَّهُ قالَ احتبس القَمَر، عَن بَنِي إِسْرائِيل فَأَوحى اللَّه عَزَّ وَجَلَّ إِلى مُوسَى أَن اُخْرِجَ عظام يُوسِف‏ عَلَيْهِ السَّلامُ من مصر وَوعده طُلُوع القَمَر إِذا اُخْرِجَ عظامه فسأل مُوسَى‏ عَلَيْهِ السَّلامُ، عَن من يَعْلَمُ مَوْضِعَهُ فَقِيلَ لَهُ إِن ههُنا عجوز تعلم علمه فَبَعَثَ إِلَيْهِ افَأَتي بعجوز مقعدة عَمْياء فَقالَ لَها تعرفين مَوْضِع‏قَبْرِ يُوسِف قالَتْ نعم قالَ فَأَخبريني بِهِ فَقالَتْ لا حَتّى‏ تعطيني أَرْبَعَ خصال تطلق لي‏ رجلي وَتعيد إِلى‏ شِبابِي وَتَرُدَّ إِلى‏ بصري وتجعلني مَعَكَ فِي الجَنَّة قالَ فكبر ذلِكَ عَلَى مُوسَى‏ عَلَيْهِ السَّلامُ قالَ فَأَوحى اللَّه عَزَّ وَجَلَّ إِلَيْهِ يا مُوسَى أعطها ما سَأَلْت فَإِنَّكَ إِنَّما تُعْطي عَلِيِّ فَفَعَلَ فدلته عَلَيْهِ فاستخرجه من شاطئ النيل فِي صندوق مرمر فَلَمَّا َخرجه طلع القَمَر فحمله إِلى الشام فَلِذلِكَ يحمل أَهْل الْكِتاب موتاهم إِلى الشام.

26-19 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that ِAhmad ibn Muhammad ibn Sa’eed - the servant of the Hashemites quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Al-Ridha’ (a.s.) about the meaning of ‘In the Name of Allah.’” Al-Ridha’ (a.s.) said, ‘The meaning of saying ‘In the Name of Allah’ is that I put one of the marks of the Honorable the Exalted God that is His servitude on myself.’ Then I asked Al-Ridha’ (a.s.) what is meant by ‘the mark of’?’ Al-Ridha’ (a.s.) replied, ‘It means a sign of.’”

26-20 Abdullah ibn Muhammad ibn Abdul Wahhab al-Qurashi narrated that Abu Nasr Mansoor ibn Abdullah quoted on the authority of al-Monthir ibn Muhammad, on the authority of Al-Husayn ibn Muhammad, on the authority of Soleiman ibn Ja’far, on the authority of Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his grandfather (a.s.), on the authority of his forefathers (a.s.) that Ali ibn Abi Talib (a.s.) said, “It is written in Assyrian on the wings of all hoopoes10 that are created, ‘The Household of Muhammad are the best of the people.’”

26-21 Abdullah ibn Muhammad ibn Abdul Wahhab narrated that Abu Nasr Mansoor ibn Abdullah ibn Ibrahim al-Isfahani quoted on the authority of Ali ibn Abdullah al-Iskandarani, on the authority of Abu Ali Ahmad ibn Ali ibn Mehdi al-Raqi, on the authority of his father, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (as-Sadiq) (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.) that God’s Prophet (S) said, “O Ali! Blessed be11 whoever loves you and acknowledges you. Woe be to whoever hates you and denies you. Your lovers are known in the seventh heaven and the lower seventh earth and in between. They are religious, pious, good- mannered and humble to the Honorable the Exalted God. Their gazes are humble and their hearts are wary of remembering the Honorable the Exalted God. They have recognized the worth of your Mastery. Their tongues are busy mentioning your nobilities. Their eyes are full of tears out of their love for you and the Divine Leaders from your progeny. They adhere to what God has ordained in His Book and what His Prophet (S) has brought in his traditions and is supported by reasons. They follow what the one in

19 - حَدَّثَنا مُحَمَّدِ بْنِ إِبْراهيمِ بْنِ إِسْحاق الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ سَعِيدُ مَوْلى‏ بَنِي هاشِم، عَن عَلِىِّ بْنِ الحَسَنِ بْنِ عَلِىِّ بْنِ فضال عَنْ أَبيهِ قالَ سَأَلْت الرِّضا عَلَيْهِ السَّلامُ، عَن بِسْمِ اللَّهِ قالَ مَعْنى‏ قَوْلَ القائل بِسْمِ اللَّهِ، أيُّ أسم عَلَى نَفْسِي بسمة من سمات اللَّه عَزَّ وَجَلَّ هي العبودية قالَ فَقُلْتُ لَهُ ما السمة قالَ العلامة.

20 - حَدَّثَنا عَبْدِ اللَّه بْنِ مُحَمَّدِ بْنِ عَبْد الوَهَّاب قالَ أَخْبَرنا أَبُو نَصْرِ مَنْصُورِ بْنِ عَبْدِ اللَّه قالَ: حَدَّثَنا المنذر بْنِ مُحَمَّد قالَ: حَدَّثَنا الحُسَيْنِ بْنِ مُحَمَّد قالَ: حَدَّثَنا سُلَيْمان بْنِ جَعْفَر عَنْ‏ عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي، عَن جَدِّي عَنْ آبائِهِ، عَن عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ فِي جناح كُلِّ هدهد خلقه اللَّه عَزَّ وَجَلَّ مَكْتُوب بِالسريانية آلِ مُحَمَّد خَيْرَ البرية.

21 - حَدَّثَنا عَبْدِ اللَّه بْنِ مُحَمَّدِ بْنِ عَبْدُالْوَهَّاب قالَ أَخْبَرنا أَبُو نَصْرِ مَنْصُورِ بْنِ عَبْدِ اللَّه بن إِبْراهيم الأصفهانِي قالَ: حَدَّثَنا عَلِىِّ بْنِ عَبْدِ اللَّه الإسكندرانِي قالَ: حَدَّثَنا أَبُو عَلِي أَحْمَدِ بْنِ عَلِى بْنِ مَهْدِيٌّ الرَّقِّيِّ قالَ: حَدَّثَنا أَبي قالَ: حَدَّثَنا عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ قالَ: حَدَّثَني أَبي مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، عَن أَبيهِ جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبِيهِ عَلِيِ‏ عَلَيْهِ السَّلامُ، عَن أَبِيهِ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يا عَلِيِّ طُوبى‏ لِمَنْ أحبك‏صدق بِكَ وَويل لِمَنْ أبغضك وَكذب بِكَ محبوك معروفون فِي السَّماءِ السَّابِعَة وَالأَرْض السَّابِعَة السفلى وَما بَيْنِ ذلِكَ هم أَهْل الدِّين والوَرْع وَالسمت الحَسَن وَالتواضع لِلَّهِ عَزَّ وَجَلَّ خاشعة أبصارهم وجلة قلوبهم لذكر اللَّه عَزَّ وَجَلَّ وَقَدْ عرفوا حَقٌّ وِلايَتِك وَألسنتهم ناطقة بفضلك وَأَعْيُنِهِمْ ساكبة تحننا عَلَيْكَ وعَلَى الأَئِمَّةِ من وُلْدَكَ يدينون لِلَّهِ بِما أَمْرهم بِهِ فِي كِتابِهِ وَجاءَهم بِهِ البرهـان من سِنَةَ نَبِيِّهِ عامِـلُون بِما يَأْمُرهـم بِهِ أولـو

charge of the affairs amongst them orders. They are united and are not separate from each other. They love each other and have no despise for one another. The angels will send blessings upon them, say Amen when they pray, implore forgiveness for those of them who repent, are present when they die, and feel lonely when they perish up until the Resurrection Day.”

26-22 In Kufa in the year 354 A.H. (964 A.D.) Al-Hassan ibn Muhammad ibn Sa’eed al-Hashemi al-Kufi narrated that Forat ibn Ibrahim ibn Forat al-Kufi quoted on the authority of Muhammad ibn Ahmad ibn Ali al-Hamdani, on the authority of Abul Fadhl Al-Abbas ibn Abdullah al-Bukhari, on the authority of Muhammad ibn Al-Qasim ibn Ibrahim ibn Muhammad ibn Abdullah ibn Al-Qasim ibn Muhammad ibn Abi Bakr, on the authority of Abdul Salam ibn Salih al-Harawi, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.), “God’s Prophet (S) said, ‘God has not created any creature nobler than me and more honored near Himself than me.’ Ali (a.s.) said, ‘O Prophet of God! Are you nobler or is Gabriel nobler?’ The Prophet (S) said, ‘O Ali! The Blessed the Sublime God has made the Messengers nobler than the nearby-stationed angels. He has also made me nobler than all the Prophets and Messengers. O Ali! He has made you and the Divine Leaders after you the noblest after me. O Ali! The angels are at our service and at the service of those who love us. O Ali! They are the same angels ‘... who sustain the Throne (of God) and those around it, and sing Glory and Praise to their Lord; believe in Him; and implore forgiveness for those who believe’12 in our Mastery. Were it not for us, God would not have created Adam (a.s.), Eve, Paradise, Hell, the heavens and the Earth. Then how could we not be nobler than the angels? We recognized our Lord earlier than they did, we sang Glory and Praise be to Him and Sanctified Him before them. The first things that the Honorable the Exalted God created were our spirits which He made declare His Unity and Exalt Him. Then He created the angels. Once the angels saw our spirits as a single light, they found it to be majestic. We sang Glory be to God the Sublime, so that they realize that we are creatures and that God

الأَمْر مِنْهُمْ مُتَوَاصِلُونَ‏ غَيْرُ مُتَقَاطِعِينَ مُتَحَابُّونَ غَيْرُ مُتَبَاغِضِينَ. إِن المَلائِكَة لَتُصَلِّي عَلَيْهِمْ وَتؤمِّنُ عَلَى دُعَائِهِمْ وَتسْتَغْفِرُ لِلمُذْنِبِ مِنْهُمْ وَتشْهَدُ حَضْرَتَهُ وَتسْتَوْحِشُ لِفَقْدِهِ إِلى يَوْمِ القِيامَةِ.

22 - حَدَّثَنا الحَسَن بْنِ مُحَمَّدِ بْنِ سَعِيدُ الهاشِمي الكُوفِي بِالْكُوفَةِ سِنَةَ أَرْبَعَ وَخَمْسِينَ‏ثَلاثِمائَةٍ قالَ: حَدَّثَنا فرات بْنِ إِبْراهيمِ بْنِ فرات الكُوفِي قالَ: حَدَّثَنا مُحَمَّدِ بْنِ أَحْمَدِ بْنِ عَلِى الهَمْدانِيَّ قالَ: حَدَّثَني أَبُو الفَضْلِ العَبَّاسِ بْنِ عَبْدِ اللَّه البخاري قالَ: حَدَّثَنا مُحَمَّدِ بْنِ القاسِم بن إِبْراهيمِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ القاسِم بْنِ مُحَمَّدِ بْنِ أَبي بَكْرِ قالَ: حَدَّثَنا عَبْد السَّلامُ بْنِ صالح الهَرَوِيِّ، عَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن أَبيهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، عَن أَبيهِ جَعْفَرِ بْنِ مُحَمَّد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ عَلِىِّ بْنِ الحُسَيْن‏ عَلَيْهِ السَّلامُ، عَن أَبيهِ الحُسَيْنِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ، عَن أَبِيهِ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ قالَ: قَالَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ خَلْقاً أَفْضَلَ مِنِّي وَلا أَكْرَمَ عَلَيْهِ مِنِّي.

قَالَ عَلِيٌ‏ عَلَيْهِ السَّلاَمُ: فَقُلْتُ يَا رَسُولَ اللَّهِ فَأَنْتَ أَفْضَلُ أَوْ جَبْرَئِيلُ؟ فَقَالَ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: يَا عَلِيُّ، إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى فَضَّلَ أَنْبِيَاءَهُ الْمُرْسَلِينَ عَلَى مَلائِكَتِهِ الْمُقَرَّبِينَ، وَفَضَّلَنِي عَلَى جَمِيعِ النَّبِيِّينَ وَالْمُرْسَلِينَ. وَالْفَضْلُ بَعْدِي لَكَ يَا عَلِيُّ وَلِلأَئِمَّةِ مِنْ بَعْدِكَ. وَإِنَّ الْمَلائِكَةَ لَخُدَّامُنَا وَخُدَّامُ مُحِبِّينَا.

يَا عَلِيُّ، الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا بِوَلايَتِنَا. يَا عَلِيُّ، لَوْ لا نَحْنُ مَا خَلَقَ اللَّهُ آدَمَ وَلا حَوَّاءَ وَلا الْجَنَّةَ وَلا النَّارَ وَلا السَّمَاءَ وَلا الأَرْضَ. فَكَيْفَ لا نَكُونُ أَفْضَلَ مِنَ الْمَلائِكَةِ وَقَدْ سَبَقْنَاهُمْ إِلَى مَعْرِفَةِ رَبِّنَا وَتَسْبِيحِهِ وَتَهْلِيلِهِ وَتَقْدِيسِهِ، لأنَّ أَوَّلَ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ خَلَقَ أَرْوَاحِنَا، فَأَنْطَقَنَا بِتَوْحِيدِهِ وَتَحْمِيدِهِ، ثُمَّ خَلَقَ الْمَلائِكَةَ. فَلَمَّا شَاهَدُوا أَرْوَاحَنَا نُوراً وَاحِـداً اسْتَعْظَمُوا أَمْرَنَا فَسَبَّحْنَـا

is Exalted High above our traits. Then the angels sang Glory be to God the Sublime and declared Him Exalted High above our traits. When the angels saw the majesty of our rank we testified to the Unity of God, so that the angels would know that there is no god but God, that we are only servants, that we are not gods and should not be worshipped along with Him or besides Him. Then the angels declared that there is no god but God. When they saw the greatness of our position we declared God is the Greatest, so that the angels would know that God is Great and no one can attain a high position unless God grants him that position. When they saw the honor and strength that God has granted us, we declared that there is no power nor any strength save in God, so that they would know that whatever power or strength we have is from God. When they saw the blessings granted to us by God - that is our being obliged to obey Him - we declared praise be to God, so that the angels would know that praising God for His Blessings is the right of God - High is His Remembrance - incumbent upon us. Then the angels declared Praise be to God.

Thus it was by us that the angels were led to the recognition of the Unity of the Honorable the Exalted God, His Glory, Majesty, Praise, and Exaltation. Then the Blessed the Sublime God created Adam, placed us in his loin and ordered the angels to fall in prostration in order to exult and honor us. Their prostration was indeed equal to their worship of the Honorable the Exalted God and a form of honoring and obedience for Adam due to our being in his loin. How could we then not be nobler than the angels while all the angels have fallen in prostration for Adam?

When I (Muhammad (a.s.)) was taken up to the heavens for the Ascension, Gabriel recited the ‘Azan13 and the ‘Iqamah14 saying each part twice. Then Gabriel told me, ‘O Muhammad! Stand up in the front.’ Then I said, ’O Gabriel! Should I stand in front of you?’ Gabriel said, ‘Yes because the Blessed the Sublime God has honored His Prophets over all of His angels and He has especially honored you.’ Then I stood in the front and they followed me, but I am not haughty about this. Then we reached a screen of Light. Gabriel told me, ’You go ahead.’ Gabriel himself stood back. I told him, ‘O Gabriel! Will you abandon me here in this position?’ Gabriel said, ‘O Muhammad! This place is the end of the limits which the Honorable the Exalted God has established for me. If I go beyond this point, my wings will burn due to transgressing beyond the

لِتَعْلَمَ الْمَلائِكَةُ أَنَّا خَلْقٌ مَخْلُوقُونَ وَأَنَّهُ مُنَزَّهٌ عَنْ صِفَاتِنَا، فَسَبَّحَتِ الْمَلائِكَةُ بِتَسْبِيحِنَا وَنَزَّهَتْهُ عَن صِفَاتِنَا، فَلَمَّا شَاهَدُوا عِظَمَ شَأْنِنَا هَلَّلْنَا، لِتَعْلَمَ الْمَلائِكَةُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَنَّا عَبِيدٌ وَلَسْنَا بِآلِهَةٍ يَجِبُ أَنْ نُعْبَدَ مَعَهُ أَوْ دُونَهُ. فَقَالُوا لا إِلَهَ إِلا اللَّهُ، فَلَمَّا شَاهَدُوا كِبَرَ مَحَلِّنَا كَبَّرْنَا، لِتَعْلَمَ الْمَلائِكَةُ أَنَّ اللَّهَ أَكْبَرُ مِنْ أَنْ يُنَالَ عِظَمُ الَْمحَلِّ إِلاّ بِهِ. فَلَمَّا شَاهَدُوا مَا جَعَلَهُ لَنَا مِنَ الْعِزَّةِ وَالْقُوَّةِ قُلْنَا لا حَوْلَ وَلا قُوَّةَ إِلا بِاللَّهِ، لِتَعْلَمَ الْمَلائِكَةُ أَنْ لا حَوْلَ لَنَا وَلا قُوَّةَ إِلاّ بِاللَّهِ. فَلَمَّا شَاهَدُوا مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْنَا وَأَوْجَبَهُ لَنَا مِنْ فَرْضِ الطَّاعَةِ قُلْنَا الْحَمْدُ لِلَّهِ، لِتَعْلَمَ الْمَلائِكَةُ مَا يَحِقُّ لِلَّهِ تَعَالَى ذِكْرُهُ عَلَيْنَا مِنَ الْحَمْدِ عَلَى نِعْمَتِهِ. فَقَالَتِ الْمَلائِكَةُ الْحَمْدُ لِلَّهِ. فَبِنَا اهْتَدَوْا إِلَى مَعْرِفَةِ تَوْحِيدِ اللَّهِ وَتَسْبِيحِهِ وَتَهْلِيلِهِ وَتَحْمِيدِهِ وَتَمْجِيدِهِ. ثُمَّ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى خَلَقَ آدَمَ فَأَوْدَعَنَا صُلْبَهُ، وَأَمَرَ الْمَلائِكَةَ بِالسُّجُودِ لَهُ تَعْظِيماً لَنَا وَإِكْرَاماً، وَكَانَ سُجُودُهُمْ لِلَّهِ عَزَّ وَجَلَّ عُبُودِيَّةً وَلآِدَمَ إِكْرَاماً وَطَاعَةً لِكَوْنِنَا فِي صُلْبِهِ. فَكَيْفَ لا نَكُونُ أَفْضَلَ مِنَ الْمَلائِكَةِ وَقَدْ سَجَدُوا لآِدَمَ كُلُّهُمْ أَجْمَعُونَ، وَإِنَّهُ لَمَّا عُرِجَ بِي إِلَى السَّمَاءِ أَذَّنَ جَبْرَئِيلُ مَثْنَى مَثْنَى وَأَقَامَ مَثْنَى مَثْنَى. ثُمَّ قَالَ لِي: تَقَدَّمْ يَا مُحَمَّدُ. فَقُلْتُ لَهُ: يَا جَبْرَئِيلُ أَتَقَدَّمُ عَلَيْكَ؟ فَقَالَ: نَعَمْ، لأنَّ اللَّهَ تَبَارَكَ وَتَعَالَى فَضَّلَ أَنْبِيَاءَهُ عَلَى مَلائِكَتِهِ أَجْمَعِينَ، وَفَضَّلَكَ خَاصَّةً. فَتَقَدَّمْتُ فَصَلَّيْتُ بِهِمْ وَلا فَخْرَ. فَلَمَّا انْتَهَيْتُ إِلَى حُجُبِ النُّورِ قَالَ لِي جَبْرَئِيلُ: تَقَدَّمْ يَا مُحَمَّدُ. وَتَخَلَّفَ عَنِّي، فَقُلْتُ: يَا جَبْرَئِيلُ، فِي مِثْلِ هَذَا الْمَوْضِعِ تُفَارِقُنِي؟ فَقَالَ: يَا مُحَمَّدُ، إِنَّ انْتِهَاءَ حَدِّيَ الَّذِي وَضَعَنِي اللَّهُ عَزَّ وَجَلَّ فِيهِ إِلَى هَذَا الْمَكَانِ فَإِنْ تَجَاوَزْتُهُ احْتَرَقَتْ أَجْنِحَتِي بِتَعَدِّي حُدُودِ رَبِّي جَلَّ جَـلالُهُ فَزُخَّ بِي

limits set by my Lord - the Exalted the Magnificent.’ At this time the Light pushed me forward until I reached to as close a High Position that the Honorable the Exalted God had willed. Then I was called. I said, ‘Yes, my Lord! You are Blessed and High!’ Then I was called again, ‘O Muhammad! You are My servant and I am your Lord! Then worship Me and rely on Me. You are My Light amongst My creatures, and My Proof amongst the people. I have created Paradise for you and your followers, and created Hell for those who oppose you. I have made it incumbent to honor your Trustees, and have assured reward for their followers.’

Then I asked, “O Lord! Who are my Trustees?” Then I was called, “O Muhammad! The names of your Trustees are recorded on the base of My Throne.” When I was in front of my Lord - the Exalted the Magnificent - I looked at the base of the Throne and saw twelve Lights. Over each Light there was a green line on which the name of one of my Trustees was written. The first of them was Ali ibn Abi Talib. The last one was the Al-Mahdi (Divinely Guided One) of my nation. Then I said, “O Lord! Are these the Trustees after me?” Then I was called, “O Muhammad! They are My Trustees, Loved Ones, Chosen Ones and Proofs for my creatures after you. They are your Trustees and successors and are the best of the people after you. I swear by My Honor and Majesty that I will make my Religion victorious by means of them. I will announce My Word by them. I will cleanse the Earth from My enemies by the last one of them (Imam al-Mahdi). I will Rule the East and the West of the Earth by him. I will make the winds subdued to him. I will debase tough clouds for him. I will raise him up to the heavens and assist him with My Troops. I will assist him with the angels so that he propagates My invitation and unites the people concerning My Unity. Then I will extend his rule and continue the times under the control of my Masters up until the Resurrection Day.”

26-23 According to the same documentation, on the authority of Al-Ridha’ (a.s.), “Being shy is due to faith.”

26-24 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the

فِي النُّورِ زَخَّةً حَتَّى انْتَهَيْتُ إِلَى حَيْثُ مَا شَاءَ اللَّهُ مِنْ عُلُوِّ مُلْكِهِ فَنُودِيتُ يَا مُحَمَّدُ فَقُلْتُ لَبَّيْكَ رَبِّي وَسَعْدَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ فَنُودِيتُ يَا مُحَمَّدُ أَنْتَ عَبْدِي وَأَنَا رَبُّكَ فَإِيَّايَ فَاعْبُدْ وَعَلَيَّ فَتَوَكَّلْ فَإِنَّكَ نُورِي فِي عِبَادِي وَرَسُولِي إِلَى خَلْقِي وَحُجَّتِي عَلَى بَرِيَّتِي لَكَ وَلِمَنِ اتَّبَعَكَ خَلَقْتُ جَنَّتِي وَلِمَنْ خَالَفَكَ خَلَقْتُ نَارِي وَلاوْصِيَائِكَ أَوْجَبْتُ كَرَامَتِي وَلِشِيعَتِهِمْ أَوْجَبْتُ ثَوَابِي فَقُلْتُ يَا رَبِّ وَمَنْ أَوْصِيَائِي فَنُودِيتُ يَا مُحَمَّدُ أَوْصِيَاؤُكَ الْمَكْتُوبُونَ عَلَى سَاقِ عَرْشِي فَنَظَرْتُ وَأَنَا بَيْنَ يَدَيْ رَبِّي جَلَّ جَلالُهُ إِلَى سَاقِ الْعَرْشِ فَرَأَيْتُ اثْنَيْ عَشَرَ نُوراً فِي كُلِّ نُورٍ سَطْرٌ أَخْضَرُ عَلَيْهِ اسْمُ وَصِيٍّ مِنْ أَوْصِيَائِي أَوَّلُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ وَآخِرُهُمْ مَهْدِيُّ أُمَّتِي فَقُلْتُ يَا رَبِّ هَؤُلاءِ أَوْصِيَائِي مِنْ بَعْدِي فَنُودِيتُ يَا مُحَمَّدُ هَؤُلاءِ أَوْلِيَائِي وَأَوْصِيَائِي وَأَصْفِيَائِي وَحُجَجِي بَعْدَكَ عَلَى بَرِيَّتِي وَهُمْ أَوْصِيَاؤُكَ وَخُلَفَاؤُكَ وَخَيْرُ خَلْقِي بَعْدَكَ وَعِزَّتِي وَجَلالِي لاظْهِرَنَّ بِهِمْ دِينِي وَلاعْلِيَنَّ بِهِمْ كَلِمَتِي وَلاطَهِّرَنَّ الأَرْضَ بِ‏آخِرِهِمْ مِنْ أَعْدَائِي وَلامَكِّنَنَّهُ مَشَارِقَ الأَرْضِ وَمَغَارِبَهَا وَلاسَخِّرَنَّ لَهُ الرِّيَاحَ وَلاذَلِّلَنَّ لَهُ السَّحَابَ الصِّعَابَ وَلارْقِيَنَّهُ فِي الأَسْبَابِ فَلانْصُرَنَّهُ بِجُنْدِي وَلامُدَّنَّهُ بِمَلائِكَتِي حَتَّى تَعْلُوَدَعْوَتِي وَتَجْمَعَ الْخَلْقُ عَلَى تَوْحِيدِي ثُمَّ لادِيمَنَّ مُلْكَهُ وَلادَاوِلَنَّ الأَيَّامَ بَيْنَ أَوْلِيَائِي إِلَى يَوْمِ الْقِيَامَةِ.

23 - وَبِهذَا الإسناد قالَ: قالَ الرِّضا عَلَيْهِ السَّلامُ: الحَياءُ مِنَ الإِيمان.

24 - حَدَّثَنا أَحْمَدِ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىِّ بْنِ إِبراهِيمِ بْنِ هاشِم، عَن أَبيهِ، عَن عَلِىِّ بْنِ معبد، عَن الحُسَيْنِ بْنِ خالِد، عَن أَبي الحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عن مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، عَن أَبيـهِ جَعْفَرِ بْنِ

authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), One day Solomon - the son of David (a.s.) - told his companions, “In fact, the Blessed the Sublime God has granted me such a rule that no one deserve to have after me. He has empowered me with the power to harness the winds, power over the people, the genies, the birds and the beasts. He has taught me the speech of birds. God has given me some of everything. However, I am not able to be happy one full day from the morning to the night in spite of all this rule. I would like to go to my palace tomorrow, climb to the uppermost level and look at all the countryside around under my rule. Do not let anyone come in lest he might ruin my day.” They said, “Yes.”

The following morning he took his cane and climbed up to the uppermost level of his palace. He leaned on his cane and was looking at the country over which he ruled happily. Then he saw a young handsome and well-dressed man who was approaching him from one of the corners of the palace. When Solomon (a.s.) saw him, he said, “Who has allowed you to enter this palace? I had decided to be alone here today. Who let you in?” The young fellow said, “The owner of this palace has brought me in here and I have come in with His permission.” Solomon (a.s.) said, “The owner has more rights over it than I do. Who are you?” The young fellow said, “I am the angel of death.” Solomon said, “What have you come here for?” He said, “To take away your spirit.” Solomon (a.s.) said, “Then do whatever you are ordered to do with me. Today is my happy day. My Lord the Honorable the Exalted God wanted me to have no pleasure other than meeting Him.” Then the angel of death took away his spirit when he was leaning on his cane. He died as God willed. The people kept looking at him thinking that he was alive. Then a dispute arose amongst them. Some of them said, “Solomon (a.s.) has remained leaning on his cane for several consecutive days while standing. He has neither eaten nor drank anything. He has neither become tired nor has he fallen asleep. Just he is our lord. It is incumbent upon us to worship him.” Others said, “Solomon (a.s.) is a magician. He has placed a talisman on our eyes and makes us imagine that he is standing and leaning on his cane, while it is not so.” The believers said, “Solomon (a.s.) is God’s servant. God will do whatever He wills with him.” When the arguments reached a climax, the Honorable the Exalted God appointed a little warm of the earth to go into the cane and eat it up from within. Then the cane broke, Solomon fell out

مُحَمَّد عَلَيْهِ السَّلامُ، عَن أَبيهِ مُحَمَّدِ بْنِ عَلِى‏ عَلَيْهِ السَّلامُ قالَ إِنَّ سُلَيَْمانَ بْنَ دَاوُدَ عَلَيْهِ السَّلامُ قَالَ ذَاتَ يَوْمٍ لاصْحَابِهِ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَدْ وَهَبَ لِي مُلْكاً لا يَنْبَغِي لاحَدٍ مِنْ بَعْدِي سَخَّرَ لِيَ الرِّيحَ وَالإِنْسَ وَالْجِنَّ وَالطَّيْرَ وَالْوُحُوشَ وَعَلَّمَنِي مَنْطِقَ الطَّيْرِ وَآتَانِي كُلَّ شَيْ‏ءٍ وَمَعَ جَمِيعِ مَا أُوتِيتُ مِنَ الْمُلْكِ مَا تَمَّ لِي سُرُورُ يَوْمٍ إِلَى اللَّيْلِ وَقَدْ أَحْبَبْتُ أَنْ أَدْخُلَ قَصْرِي فِي غَدٍ وَأَصْعَدَ أَعْلاهُ وَأَنْظُرَ إِلَى مَمَالِكِي فَلا تَأْذَنُوا لاحَدٍ عَلَيَّ لِئَلا يَرِدَ عَلَيَّ مَا يُنَغِّصُ عَلَيَّ يَوْمِي قَالُوا نَعَمْ فَلَمَّا كَانَ مِنَ الْغَدِ أَخَذَ عَصَاهُ بِيَدِهِ وَصَعِدَ إِلَى أَعْلَى مَوْضِعٍ مِنْ قَصْرِهِ وَوَقَفَ مُتَّكِئاً عَلَى عَصَاهُ يَنْظُرُ إِلَى مَمَالِكِهِ مَسْرُوراً بِمَا أُوتِيَ فَرِحاً بِمَا أُعْطِيَ إِذْ نَظَرَ إِلَى شَابٍّ حَسَنِ الْوَجْهِ وَاللِّبَاسِ قَدْ خَرَجَ عَلَيْهِ مِنْ بَعْضِ زَوَايَا قَصْرِهِ فَلَمَّا بَصُرَ بِهِ سُلَيَْمانُ‏ عَلَيْهِ السَّلامُ قَالَ لَهُ مَنْ أَدْخَلَكَ إِلَى هَذَا الْقَصْرِ وَقَدْ أَرَدْتُ أَنْ أَخْلُوَفِيهِ الْيَوْمَ فَبِإِذْنِ مَنْ دَخَلْتَ فَقَالَ الشَّابُّ أَدْخَلَنِي هَذَا الْقَصْرَ رَبُّهُ وَبِإِذْنِهِ دَخَلْتُ فَقَالَ رَبُّهُ أَحَقُّ بِهِ مِنِّي فَمَنْ أَنْتَ قَالَ أَنَا مَلَكُ الْمَوْتِ قَالَ‏ عَلَيْهِ السَّلامُ وَفِيَما جِئْتَ قَالَ جِئْتُ لاقْبِضَ رُوحَكَ قَالَ امْضِ لِمَا أُمِرْتَ بِهِ فَهَذَا يَوْمُ سُرُورِي أَبَى اللَّهُ عَزَّ وَجَلَّ أَنْ يَكُونَ لِي سُرُورٌ دُونَ لِقَائِهِ فَقَبَضَ مَلَكُ الْمَوْتِ رُوحَهُ وَهُوَمُتَّكِئٌ عَلَى عَصَاهُ فَبَقِيَ سُلَيَْمانُ مُتَّكِئاً عَلَى عَصَاهُ وَهُوَمَيِّتٌ مَا شَاءَ اللَّهُ وَالنَّاسُ يَنْظُرُونَ إِلَيْهِ وَهُمْ يُقَدِّرُونَ أَنَّهُ حَيٌّ فَافْتَتَنُوا فِيهِ وَاخْتَلَفُوا فَمِنْهُمْ مَنْ قَالَ إِنَّ سُلَيَْمانَ قَدْ بَقِيَ مُتَّكِئاً عَلَى عَصَاهُ هَذِهِ الأَيَّامَ الْكَثِيرَةَ وَلَمْ يَتْعَبْ وَلَمْ يَنَمْ وَلَمْ يَأْكُلْ وَلَمْ يَشْرَبْ إِنَّهُ لَرَبُّنَا الَّذِي يَجِبُ عَلَيْنَا أَنْ نَعْبُدَهُ وَقَالَ قَوْمٌ إِنَّ سُلَيَْمانَ سَاحِرٌ وَإِنَّهُ يُرِينَا أَنَّهُ وَاقِفٌ مُتَّكِئٌ عَلَى عَصَاهُ يَسْحَرُ أَعْيُنَنَا وَلَيْسَ كَذَلِكَ فَقَالَ الْمُؤْمِنُونَ إِنَّ سُلَيَْمانَ هُوَعَبْدُ اللَّهِ وَنَبِيُّهُ يُدَبِّرُ اللَّهُ أَمْرَهُ بِمَا شَاءَ فَلَمَّا اخْتَلَفُوا بَعَثَ اللَّهُ عَزَّ وَجَلَّ الأَرَضَةَ فَدَبَّتْ فِي عَصَاهُ فَلَمَّا أَكَلَتْ جَوْفَهَا انْكَسَرَتِ الْعَصَا وَخَرَّ سُلَيَْمانُ مِنْ قَصْرِهِ

of the palace and landed on his face. The genies thanked the little worm for that. That is why where there is any life there is also some water and mud as we read in the following by the Honorable the Exalted God, ‘Then, when We decreed (a.s.olomon's) death, nothing showed them his death except a little worm of the earth, which kept (a.s.lowly) gnawing away at his staff…’15 that is his cane. And ‘…so when he fell down, the Jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task)…’”16 As-Sadiq (a.s.) said, “This verse was not revealed this way. It was revealed as follows, ‘…so when he fell down, the people realized that if the Jinn had known the unseen, they would not have tarried in the humiliating Penalty (of their Task).’”17

Notes

1. This tradition has also been narrated in al-Kafi through a different chain of narrators.

2. Qur’an, 72:25-26

3. Qur’an, 7:199

4. Qur’an, 2:177

5. Qur’an, 19:15

6. Qur’an, 19:33

7. This might be conditional upon his repenting and not knowing the original owners of that wealth.

8. It is written al-Jowzi in Al-Khisal.

9. This is a weak tradition and seems to be made up.

10. Any of several Old World non-passerine birds having a slender decurved bill

11. In the Arabic text of this verse, the word ‘Tooba is used which is translated to mean ‘blessedness’ here. ‘Tooba is the name of a Heavenly tree which is rooted in the Prophet's (a.s.) house according to some traditions and is rooted in the house of the Commander of the Faithful (a.s.) according to some other traditions. There are branches of this tree in the homes of the believers. These branches will yield whatever you desire. The branches are so extensive that if someone races under them with a fast horse for even one hundred years, he will not leave the shade of this branch. If a crow starts from the trunk of the tree and tries to fly towards the top, it can never reach the top until it gets old.

12. Qur’an, 40:7

13. The general call to prayer.

14. The call to stand to pray.

15. Qur’an, 34:14

16. Ibid.

17. We should not think that this means that the verse was changed when recorded. What the author means here is that this is what is implied by the verse.

Lesson 15: Amir Al-Mu’minin ‘Ali

1. The Successor of the Prophet

The Shi'a Ithna “Ashari Muslims believe that after the Prophet of Islam, the leadership of the world of Islam fell to Amir al- Mu'minin, 'Ali (a.s.), and then to his eleven infallible descendants. This belief is as clear as the rays of the morning sun, and those who are unprejudiced and impartial will have no cause to doubt it.

Jabir bin 'Abdullah, one of the prominent companions of the Prophet (a.s.), said, “The day the verse concerning obedience to Allah, the Prophet and the Ulu '1-Amr was revealed (4:59),

I asked the Prophet: 'We know Allah and the Prophet, but who is the third?' He said, They are the Imams, my successors, the first of whom is 'Ali bin Abi Talib, then, in order, Hasan, Husayn, 'Ali ibn Husayn, Muhammad bin 'Ali, who was called Baqir in the Torah,

and whom you, Jabir, will meet and to whom you will convey my salam; then, after him, Ja'far ibn Muhammad as-Sadiq, Musa ibn Ja'far,

'Ali ibn Musa, Muhammad ibn 'Ali, 'Ali bin Muhammad, Hasan ibn 'Ali, and in the end the son of Hasan ibn 'Ali will come, whose name will be the same as mine (Muhammad Abu '1- Qasim).'“15

2. The First Leader

No society, at any time or place, can stand free and liberated without a leader. We also know that if a ruler is dedicated to the wellbeing of the society, then he must strive to protect it and he must also take into consideration the present as well as the future of that society.

It is because of this necessity that rulers, even during short journeys, appoint a deputy. This is evident in every case of leadership. A head of the family, a principal or headmaster of the school, a foreman in a factory, all put a deputy in their place for the absence of even a few hours. This matter is so obvious that it needs no proof.

The great Prophet of Islam, who was the leader of the Islamic world, observed this very principle. Wherever the light of Islam shone for the first time, he always appointed an administrator for that place to look after its affairs.

When he sent armies for jihad, he appointed a commander, and sometimes appointed several persons as deputy commanders so that if one was killed, the army would not be left without a commander.

Thus we know of persons whom the Prophet appointed as his deputies and representatives whenever he traveled from Medina, so that Medina should not be without a leader during his absence.

The Shi'as ask how, with this evidence, it is consistent with the wisdom of the Prophet that he should die without appointing a successor. Which of the following possibilities seems reasonable: Was the Islamic society, after the death of the Prophet, not in need of a leader again?

Or did the Prophet of Islam attach no importance to the Muslim community after he had gone?

Or were concerns and prudence something he could do nothing about?

Or did he not know who was the worthiest successor?

Which of these possibilities seems more reasonable?

With the quality of leadership and the concern for the affairs of the people which we see in the Prophet of Islam, how could he have not given any guidance or instruction on this vital matter of the Muslims' leadership?

In the light of this reality, the Shi'as proceeded to investigate the original texts and documents of Islam and they came across an enormous quantity of sources which made them conclude that there are clear, sufficient, precise orders from the Prophet of Islam about his successor: the verse of wilayah, the hadith of Ghadir, the hadith of Safinah, the hadith of Thaqalayn, and many more, all of which are tested, examined and explained in the great works done on this subject.

From all these we shall select only the hadith of Ghadir and we shall seek to judge its value and implications in an unprejudiced manner.

3. The Historical Hadith of Ghadir

In the tenth year of the Islamic calendar (hijrah), the Prophet set out for Mecca to perform the pilgrimage (hajj). This hajj was undertaken in the last years of the Prophet's life, and for this reason history has given it the name of the “Farewell Pilgrimage” (hajjatu 'l-wida').

Muslims participated in extraordinarily large numbers in this journey of the Prophet to Mecca with the eagerness to learn and do the pilgrimage from the Prophet directly. They numbered about 120,000. Some groups joined him in the town of Mecca.

After completing the hajj, when the Prophet was returning to Medina, the following verse was revealed on the 18th day of Dhil Hijja at Ghadir Khumm:

O Messenger, deliver that [message] which has been sent down to you from your Lord; for if you do not, then [it be as if] you have not delivered His message [at all]. Allah will protect you from men. (5:67)

Thus a great message reached the Prophet from Allah. The edges of the caravan were slowly rolling along. Suddenly a herald proclaimed on behalf of the Prophet: “Allah has given a command...Let everyone await the command...”

Thereupon, the Prophet (a.s.) gave the order that everyone should stop moving and come to a halt; and they did. Many travelers stood there on the order of the Prophet to hear the news.

We have been told that the desert of Ghadir Khumm is plain without water; it was midday and the heat of the sun was scorching. What is the news for which the Prophet is keeping the people standing in such a place, at such a time?

Then the sound of adhan was heard. The Prophet performs the prayer with the people, and then camel saddle-packs are built up to form a raised platform. The Prophet stands on the top of them. People catch their breath, and are as quiet as the sands of the desert. They are waiting for the news.

The Prophet starts. After praising Allah, the Prophet says, “Do you agree that I have fulfilled my responsibility by conveying the message of Allah to you?”

“We are the witnesses that you have delivered the message to us, and that you made every effort in this direction. May Allah give you the best reward!”

“Do you witness to the unity of God, the prophethood of his slave, Muhammad, and to heaven and hell, death and the resurrection, and to the life after death?”

“We do witness to these.”

“May Allah be our witness!” And then he said, “O people; I and you, we shall see one another besides [the fountain of] Kawthar [on the day of judgment]. Be careful after me how you deal with two precious things.”

“O Prophet, what are these two things?”

“The Book of Allah, and my descendants. Allah told me that these two are not be separated from one another till they reach me beside the Kawthar. Do not go ahead of them, for you will be ruined. Do not fall behind them, for you will also be ruined.”

Then he raised the hand of 'Ali so that everyone could see him and know him. Then, in the same position, he read the divine order of succession.

“O people, who is more deserving among the believers to have wilayah (authority) and guardianship over them?”

“Allah and the Prophet know best.”

“Allah gave me wilayah, and I am more worthy than the believers and the followers themselves. Therefore, to whosoever I am his wali (master) and guardian, 'Ali is his master and guardian too. O Allah, be the friend of his friends, and the enemy of his enemies. Help anyone who helps him, and punish anyone who rebels against him.”

“Now everyone who is present must tell [the event to] those who are absent.”

The people had not yet dispersed when the following verse was revealed:

Today I have perfected your religion for you, and I have completed my blessing upon you, and I have approved Islam as your religion. (5:3)

Then the Prophet cried out: “Allahu Akbar! The religion of Allah has been perfected, and He is pleased with my prophethood and the wilayah of 'Ali after me.”

After this ceremony, people felicitated Amir al-Mu'minin 'Ali. Among the foremost of the companions who felicitated him were Abu Bakr and 'Umar who said, “How good for you, O 'Ali, to have become the master of me and every believing man and woman.”

(A) The Authenticity of the Hadith of Ghadir

From the point of view of its chain of narration, the hadith of Ghadir is so strong that it is probably unique.

One hundred and ten of the companions (sahabah) of the Prophet who were present at Ghadir have narrated it from the Prophet without any intermediary, and also eighty four of the disciples of the companions (tabi’iyn).

The unbiased scholars of the Sunni world have mentioned the event of Ghadir in their books with great documentation, ‘Allamah Amini has mentioned three hundred and fifty such scholars in his al-Ghadir.

Many great Islamic scholars have written books exclusively on the event of Ghadir, and twenty-six such writers have been mentioned in al- Ghadir. Dictionary compilers have related the story of Ghadir under the entry of ‘Ghadir’ or ‘Mawla’ (master).

So there can not be the smallest doubt, nor the least shadow over the chain of narration of the hadith of Ghadir except for those handful of people who can stand in the light of the sun and feel its warmth on their skin but still say that there is no light or warmth.

(B) The Meaning of “Mawla” in the Hadith of Ghadir

The hadith of Ghadir is so striking that everybody must in all fairness notice and then become certain that 'Ali became the first successor of the Prophet. So let us look at the crucial word and context of the hadith.

Mawla, in this hadith, means someone who has the status of wilayah and imamate, and can give his opinion and command on it; his command has priority over all other commands. For this reason, before he said, “He whose master (mawla) I am,” the Prophet asked, “O People, who among the believers has more authority (awla)?”

Awla, or having more authority, means that the Prophet's wish comes before the wish of the people, and that whatever he says or does is an authority for the people. People follow him; he has wilayah and guardianship over them.

Now, we can see that just as in the first sentence, the authority and wilayah of the Prophet is mentioned, so in the following sentence the word ‘mawla’ for Ali must have the same meaning so that there can be some connection between the two sentences.

Therefore the correct meaning which we get from these few sentences is as the Prophet asked: “Do not I have more authority over you?” “Yes!” everyone replied. “So, whosoever among you on whom 1 have authority, 'Ali also has authority. After me, he will be the mawla of all Muslims and my successor.”

Thus, in this hadith, there is no question of any other meaning for ‘mawla’ apart from having authority or priority - wilayah and imamate; and any other meaning in its place is entirely irrelevant.

We should also note that the Prophet of Islam kept people standing in this great heat. This historical fact makes it clear that the matter has a special importance; for, if not, no reasonable man would suppose that the Prophet would detain people under such conditions when his purpose was only to remind them of a trivial matter, for example, that 'Ali was his friend!

* * *

This lesson has been adapted and abridged from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Question Paper on Lesson 15

Question 1: [8 points]

True or False:

(a) The Prophet predicted that Jābir bin `‘Abdullāhwill meet Imam Ja`far as-Sādiq (a.s.).

(b) The Prophet of Islam considered his ummah capable of selecting a successor after his death.

(c) When the Prophet sent armies for jihād, he used to appoint a commander & several deputy commanders.

(d) Imam Muhammad ibn ‘Ali's name is mentioned in the original Torah as “al-Bāqir”.

(e) The event of Ghadīr took place in 11th year of hijrah.

(f) The word “awla” in the hadīth of Ghadīr means “one who has more authority”.

(g) “Tabī`īyn” means the companions of the Prophet.

(h) `Allamah Amini has mentioned 350 Sunni scholars who have described the event of Ghadīr.

Question 2: [15 points]

Name at least three authentic ahādīth of the Prophet of Islam which clearly and undeniably settle the question of succession after his death.

Question 3: [6 points]

Circle the letter of the correct answer:

In the Qur'ānic verse concerning the obedience to Allah, the Prophet, and the Ulu 'l-amr, the term “ulu 'l-amr” refers to:

(a) the pious people of the community.

(b) the rulers of the time.

(c) the 12 Imams of the Ahlu 'l-bayt.

(d) the people of authority.

(e) the people of prominence and great wealth.

Question 4: [6 points]

Describe the most crucial part of the hadīth of Ghadīr exactly in the Prophet's words.

Question 5: [15 points]

Fill in the blanks:

(a) The hadīth of Ghadīr is narrated by _____ companions of the Prophet who witnessed the event personally.

(b) _____ of the disciples of the companions have mentioned the hadīth of Ghadīr.

(c) _____ Sunni scholars have described the event of Ghadīr.

(d) _____ great scholars have written books exclusively on the subject of Ghadīr.

(e) `Allamah Amini has written a book on Ghadīr called ____________.

Lesson 16: Khilafat & Consulation (a review of Saqifa)

1. The Authority of the Prophet

Muslims maintain that the Prophet of Islam is infallible and sinless, and that his speech is the same as reality and is the wish of Allah. If it were otherwise, they say, Allah could not have commanded unconditional obedience to him. So his command is Allah's command, and it is absolutely mandatory to obey him.

Moreover, the Prophet had the right to make laws for the people, and his orders took precedence over everyone else's idea or opinion, and his commands on social and other matters had to be carried out.

Allah says, “The Prophet has a greater authority over the believers than they themselves have.” (33:6) He also says, “When Allah and His messenger have decreed a matter, it is not for any believing man or woman to have a choice in the matter.” (33:36)

An examination of the last verse and its explanation makes it clear that the decree of the Prophet in every matter, even in personal matters, is binding, since the verse was revealed concerning an individual matter, viz., the marriage of Zayd bin Haritha and Zaynab bin Jahash. Zaynab was the cousin of the Prophet whereas Zayd was a slave whom the Prophet had freed.

In order to break the pre-Islamic custom whereby the noble and rich did not marry outside their own, the Prophet ordered Zaynab to marry Zayd.

The verse revealed above shows that even in personal matters like marriage, the Prophet's command has to be obeyed, and so Zaynab married Zayd and was content with him.

2. Is the Prophet Subject to the Opinion of the Majority?

Some Sunni Muslims say that in social matters the opinion of the majority takes precedence over the commands of the Prophet.

A deeper look at the verses mentioned above would make it clear that this view is incorrect. Now we shall proceed to an investigation of their evidence and then answer them.

Their evidence is verse 159 from chapter 3 of the Qur'an: It was by some mercy of God that you are gentle to them; had you been harsh and hard of heart, they would have scattered from around you.

So pardon them, and pray [to Allah] for forgiveness of their [sins], and take counsel with them in the affair; and when you have resolved, put your trust in God, surely God loves those who put their trust [in Him]. The answer to this is that this verse itself gives clear evidence that the Prophet is not subject to the opinion of the majority.

In other words, the right of decision-making belongs to the Prophet even in social matters, and he has a duty, after consultation, to put his view into practice, not the opinion of others.

We say so because the above mentioned verse says: “Take counsel with them in the affair, and when you have resolved, put your trust in God.”

If it had been otherwise, and the view of others was to be acted upon, then it should have said, “When the opinion of the people has been obtained on a matter, then accept it and carry it out.” But we see that the verse was not revealed in this manner.

What is more, there is evidence in history against the view of the Sunnis. For example, the peace treaty of Hudaybiyyah.

The Prophet of Islam left Medina to visit Mecca for the sole purpose of the minor pilgrimage (known as 'umrah). Near Mecca, the Meccan forces stopped him and said that the unbelievers of Mecca were not prepared to admit him into their city.

The Prophet replied that he had not come for war, but only to visit the Ka'bah. After much discussion, the Meccans agreed to make a peace treaty. The Prophet also agreed to the treaty although it had some conditions with which the Muslims were not happy.16 On hearing of the Muslims' reluctance, Prophet told them: “I am the slave of Allah, and His Prophet. I will never turn away from the command

51of Allah, nor will He let me go.”17 A reasonable question at this point would be that: What then is the meaning of the Prophet consulting with the people at all?'

The Prophet's consultation was part of the policy of both respecting the views of the people, and of using reason and thought for the progress of Islam.

But this does not mean that the Prophet subjected himself to the majority opinion, and if he paid attention to the opinion of some person or group, it was, in fact, because that was also his own opinion.

3. Did Consultation Take Place after the Prophet's Death?

In light of the above, we can state that the Prophet was above the opinion of the people, even above the majority view. We also saw that the Prophet had selected Imam 'Ali to be his successor on the day of Ghadir and informed the people of his decision.

So consultations aimed at appointing a successor after the Prophet are clearly against the wish of Allah and His Prophet, and, therefore, lack any legal grounds. We want, however, to ask whether consultative meetings were held after the Prophet's death, and, if so, whether the majority view was upheld.

A Brief Look at Saqifah

The Muslims of Medina were of mainly of two groups: the Ansar (the 'helpers' - natives of Medina) and the Muhajirin (the immigrants - mostly the Qurayshi who migrated from Mecca). The Ansar themselves consisted of two tribes: the Aws and Khazraj who were enemies of each other in pre-Islamic days.

After the Prophet's death and even before his burial, the Ansar gathered in Saqifah and proposed to declare Sa'd bin Ubadah (an Ansari from the tribe of Khazraj) as the new leader of the Muslims. Some among them started a discussion about how should they respond if the Qurayshi disputed with them in the issue of leadership.

While this discussion was going on among the Ansar in Saqifah, 'Umar ibn Khattab (a Qurayshi Muhajir) was informed about it. He sent for Abu Bakr who left the Prophet's body and joined ‘Umar.

In Saqifah, Abu Bakr gave a speech in which he exhorted the virtues of the Muhajirin and proposed that the leader should be from the Muhajirin. He ended his speech as follows: “So we are the rulers, and you are the ministers and the counselors. We will not do anything without consulting you.”

Hubab ibn Mundhir, an Ansari, stood up and said, “O Ansar, beware! Take the reins of government in your hands; for the people [i.e., Muhajirin] are under your protection, no one can quarrel with you. Do not fall out between yourselves, so that what you do is ruined.”

‘Umar, a Muhajir, responded: “That can never be! The Arabs would never submit to your rule; they will not yield, for the Prophet was not from you.” Then very heated words were exchanged between Hubab and “Umar.

In the middle of all this chaos, 'Umar swore allegiance to Abu Bakr. Then Bashir ibn Sa'd, leader of the Aws tribe of Ansar, swore allegiance to Abu Bakr. Seeing this, the other Ansaris of the tribe of Khazraj also pledged allegiance so as not to lose favour in the eyes of Abu Bakr against their rival Aws!

This is the basis of Abu Bakr's khilafat.

(B) A Short Review of Saqifah

The event narrated above, which is based on Sunni historical sources, shows that the khilafat of Saqifah was not a consultation among the Muslims, but was a plot to usurp the khilafat of Imam 'Ali (a.s.).

Firstly, while on his way to Saqifah, 'Umar sent word only to Abu Bakr, and not to anyone else. And Abu Bakr, who was in the house of the Prophet with the great companions and Imam 'Ali, did not tell anyone about the plot of Saqifah and left the corpse of the great man!

Does consultation mean that two or three people should go to the Ansar, create division among them and then impose themselves upon those people?

In consultation over such a great and important matter, should not at least the great companions and the Banu Hashim have been called?

Secondly, the best comment on Abu Bakr's khilafat can be found in the words of 'Umar ibn Khattab himself. During his own khilafat, ‘Umar said, “We have heard that one of you said that if 'Umar dies I shall swear allegiance to so-and-so. Someone said to him that the allegiance to Abu Bakr was without consultation.

It is true that allegiance to Abu Bakr took place all at once without much thought, but Allah protected us from mischief. However, no one should give you the example of Abu Bakr to follow.” (Tabari, Ta'rikh, vol. 4, p. 1820-1823)

Thirdly, 'Umar himself said, “After the Prophet, 'Ali, Zubayr and their companions rose up against us, and assembled in Fatimah's house.” (ibid). We ask the Muslims whether this clear opposition to Abu Bakr's khilafat be ignored, especially as it is acknowledged by 'Umar himself?

Finally, if the matter of the khilafat was to be resolved on the basis of consultation, the Prophet of Islam would certainly have explained before his death, the way it should have been done. Is it thinkable that the Prophet would explain some very obscure commands, but make no mention of such a great matter as the leadership?

* * *

This lesson has been adapted and abridged from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Question Paper on Lesson 16

Question 1: [6 points]

State the Qur'ānic verse which clearly proves that the Prophet was not subjected to the majority opinion.

Question 2: [5 points]

What did `Umar ibn Khattāb say that historically proves that Abu Bakr's appointment as caliph had no moral, legal or ethical basis.

Question 3: [5 points]

Who were present at the Prophet's funeral.

Question 4: [5 points]

Describe briefly in your own words what happened at Saqifah.

Question 6: [5 points]

Explain how a head of the state is selected/elected after a sudden death of the President or the Prime Minister in the modern political system prevalent in the major western democracies.

Question 7: [24 points]

True or False:

(a) Allah has commanded unconditional obedience to the Prophet.

(b) The Prophet is subject to the majority opinion.

(c) In the peace treaty of Hudaybiyyah, the Prophet followed the majority opinion.

(d) The Prophet had greater authority over Muslims than they themselves have.

(e) The Prophet was infallible in religious matters only but could make errors of judgment in social affairs.

(f) Zaynab was cousin of the Prophet whom he ordered to marry Zayd bin Hāritha.

(g) The Prophet used to consult with people only to encourage rational thinking.

(h) Some Sunni scholars maintain that in social matters, the Prophet is subject to majority opinion.

(i) Aws and Khazraj were two friendly tribes of Madinah.

(j) The leader of the tribe of Khazraj was first to pledge allegiance to Abu Bakr.

(k) Saqifah was a conspiracy to deprive Imam ‘Ali of his legitimate right to khilāfat.

(l) Upon receiving word from `Umar ibn Khattāb, Abu Bakr left the Prophet's corpse to attend Saqifah's meeting.

Lesson 17: Twelve Caliphs or Imams

1. The Hadith on Twelve Imams

After studying about the leadership of Imam 'Ali and briefly reviewing the khilafat of Saqifah, it is now advisable to refer to several parts of the 77th chapter of Yanabi'u 3l-Mawaddah of a famous Sunni scholar al-Hafiz Sulayman al-Qunduzi al-Hanafi (d. 1294AH/1877AD).

Al-Qunduzi first quotes a well known hadith of the Prophet that: “There will be twelve caliphs, all from the Quraysh.” This hadith has been quoted by many books of ahadith including that of Bukhari, al-Muslim, Abu Dawud and at-Tirmidhi.

Then al-Qunduzi quotes many traditions to the effect that the Prophet said, “I, 'Ali, Hasan, Husayn and nine of the descendants of Husayn are pure and sinless.”

Then the author quotes that the Prophet said to Imam Husayn bin 'Ali: “You are a chief, brother of a chief; you are an Imam, son of an Imam, brother of an Imam; you are Proof (of Allah), son of a Proof (of Allah), brother of a Proof (of Allah), and father of nine Proofs (of Allah), the ninth of whom will be al-Mahdi.”

After quoting many such traditions, he writes: “Some scholars have said that the traditions (which show that the caliphs after the Prophet would be twelve) are well known, from many chains of narration.

Now, with the passage of time and through historical events, we know that in this hadith the Prophet has referred to the Twelve Imams from his family (Ahlu ‘l-bayt) and descendants, because:

“This hadith cannot apply to the four al-khulafa'u ’r-rashidun from among his companions, as they were less than twelve.

“And it cannot apply to the caliphs from the tribe of Umayyad, because (a) they were more than twelve; (b) all of them were tyrants and unjust (except 'Umar ibn 'Abdi ’l-‘Aziz); and (c) they were not from the Banu Hashim as the Prophet has said in a hadith that “all of them will be from the Banu Hashim’...

“And it cannot apply to the caliphs from the 'Abbasids, because (a) they were more than twelve; and (b) they did not comply with (the demands of) the verse Say, 7 do not ask of you any recompense for it except the love for (my) near relatives' (42:23), nor with the tradition of the Mantle.

“Therefore, the only way to interpret this hadith is to accept that it refers to the Twelve Imams from the Holy Prophet's Ahlu '1- bayt and descendants,

because they were, in their times, most knowledgeable, the most illustrious, the most God-fearing, the most pious, the highest in their family lineage, the best in personal virtues, and the most honoured before Allah; and their knowledge was derived from their ancestor (the Prophet) through their fathers, and by inheritance and by direct teachings from Allah.”

2. A Few Facts About the Twelve Imams

First Imam: Amiru '1-Mu'minin Abu '1-Hasan “ALI al- Murtaza, son of Abu Talib, was born on 13th Rajab, 10 years before the declaration of the Prophethood (600 A.D.), inside the Ka’bah; became Imam, on the death of the Prophet on 28th Safar,

11/632; was fatally wounded by the poisoned sword of Ibn Muljim while engaged in prayers at the mosque of Kufa (Iraq), and expired two days later on 21st Ramadhan, 40/661 and was buried at an- Najaf (Iraq).

Second Imam: Abu Muhammad AL-HASAN al-Mujtaba, son of 'Ali, was born on 15th Ramadhan, 3/625 in Medina; died of poison on 7th or 28th Safar, 50/670 at Medina.

Third Imam: Sayyidu 'sh-Shuhada1 Abu “Abdillah ALHUSAYN, son of 'Ali, was. born on 3rd Sha'ban, 4/626 in Medina; was martyred with his sons, relatives and companions, on 10th Muharram, 61/680 at Karbala (Iraq).

He and his elder brother, al- Hasan, were sons of Fatimah az-Zahra, the daughter of the Prophet of Islam (may peace be upon them all).

Fourth Imam: Abu Muhammad ‘ALI Zaynu 'l-’Abidin, son of al-Husayn, was born on 5th Sha’ban, 38/659; died of poison on 25th Muharram, 94/712 or 95/713 in Medina.

Fifth Imam: Abu Ja'far MUHAMMAD al-Baqir, son of 'Ali Zaynu '1-'Abidin, was born on 1st Rajab, 57/677 in Medina; died of poison on 7th Dhu '1-hijjah 114/733 in Medina.

Sixth Imam: Abu 'Abdillah JA’FAR as-Sadiq, son of Muhammad al~ Baqir, was born on 17th Rabi’u '1-Awwal, 83/702 at Medina; died there of poison on 25th Shawwal, 148/765.

Seventh Imam: Abu '1-Hasan al-Awwal MUSA al-Kazim, son of Ja'far as-Sadiq, was born in al-Abwa’ (7 miles from Medina) on 7th Safar 129/74(5; died of poison on 25th Rajab, 183/799 in the prison of Harun ar-Rashid at Baghdad and was buried at Kazimiyyah, near Baghdad (Iraq).

Eighth Imam: Abu '1-Hasan ath-Thani, “AL1 ar-Riza, son of Musa al-Kazim, was born in Medina on llth Dhu '1-hijjah 148/765; died of poison on 17th Safar, 203/818 in Mashhad (Iran).

Ninth Imam: Abu Ja'far ath-Thani MUHAMMAD at-Taqi al- Jawad, son of 'All ar-Riza, was born on 10th Rajab 195/811 in Medina; died of poison in Baghdad on 30th Dhu 'l-qa”dah 220/835; was buried near his grandfather at al-Kazimiyyah.

Tenth Imam: Abu '1-Hasan ath-Thalith ‘ALI an-Naqi al-Hadi, son of Muhammad at-Taqi, was born on 5th Rajab 212/827 in Medina; died of poison in Samarra (Iraq) on 3rd Rajab, 254/868.

Eleventh Imam: Abu Muhammad “AL-HASAN al-”Askari, son of 'Ali an-Naqi, was born on 8th Rabi’u 'th-Thani, 232/846 in Medina; died of poison in Samarra (Iraq) on 8th Rabi’u '1-Awwal 260/874.

Twelfth Imam: Abu '1-Qasim MUHAMMAD AL-MAHDI, son of al-Hasan al-‘Askari, was born on 15th Sha'ban 255/869 in Samarra (Iraq).

He is our present Imam; he went into .Lesser Occultation in 260/874 which continued until 329/844; then the Greater Occultation began, which still continues.

He will reappear when Allah allows him, to establish the Kingdom of Allah on earth, to fill the world with justice and equality, as it would be full of injustice and tyranny.

He is al-Qa'im (the one who shall stand to establish the rule of Allah); al-Hujjah (the Proof of Allah over His creatures); Sahibu 'z-Zamân (the Lord of Our Time), and Sahibu 'l- Amr (the one vested with Divine authority).

* * *

This lesson has been adapted from chapters 16 & 17 of Imamat: the Vicegerence of the Prophet (Tehran: WOFIS, 1985) by Syed S. Akhtar Rizvi.

Question Paper on Lesson 17

Question 1: [10 points]

(a) Name the famous Sunni scholar who narrated the following hadīth: “There will be twelve caliphs, all from the Quraysh” and also the book in which he narrated it.

(b) Name at least four other Sunni scholars who also narrated the above mentioned hadīth.

Question 2: [20 points]

Consider the hadīth: “There will be twelve caliphs, all from the Quraysh.” Now state one reason why this hadīth does not apply to:

(a) The Four al-Khulafā'u 'r-Rāshidun:

(b) The Banu Umayyah

(c) The Banu `Abbās:

Question 3: [10 points]

Answer the following questions:

(a) Which Imam/Imams did not die of poisoning?

(b) Which Imam/Imams is/are also known as Abu Muhammad?

(c) Besides Imam Husayn (a.s.) which later Imam/Imams had witnessed the massacre of Karbala.

(d) Which Imam had the shortest life?

(e) Which Imam/Imams died in prison?

(f) Which Imam had the title of “Amīru 'l-muninīn”?

(g) Name the person who martyred Imam ‘Ali?

(h) Which Imam/Imams is/are buried in Kazimiyyah?

(i) Name the place where Imam Musa al-Kādhim (a.s.) was born?

(j) Which Imam/Imams is/are buried in Samarra?

Lesson 18: The Twelfth Imam Muhammad al-Mahdi (a.s.)

The twelfth Imam, Muhammad al-Mahdi (may Allah hasten his appearance) was born on the 15th of Sha'ban in the year 255 AH in Samarra. His imamat began at the age of five when his father died in 260 AH. His name (Muhammad) and his agnomen (Abu '1- Qasim) are the same as that of the Prophet of Islam.

His father was the eleventh Shi'a Imam, Imam Hasan al- ‘Askari; and his mother was the great lady Nargis (may the peace of Allah be with them both).

For various reasons, the Twelfth Imam, did not appear publicly; and for about seventy years, people were in communication with him through the intermediary of his special agents, in order of succession: 'Uthman bin Said, Muhammad bin 'Uthman, Husayn bin Ruh, and 'Ali bin Muhammad as-Samarri.

This period of seventy years is known as the minor occupation (alghaybatu 's-sughra) and at the end of that period began the major occultation (al-ghaybatu 'l-kubra).

During the major occultation till the time of re-appearance, no one has been appointed as his special representative. As for legal issues, the people have the duty of referring to the fuqaha and mujtahids-those excelling in knowledge of the Islamic laws.

1. Belief in Al-Mahdi & the Universal Reform

The belief in the re-appearance of the expected Mahdi, the universal reformer is not confined to the Shi'a Muslims. Other Islamic groups and even non-Muslims like the Jews and the Christians believe in the appearance of a great spiritual reformer.

In Psalm 37, we read:

“...Trust in the Lord and do good; so you will dwell in the land and enjoy security...

For the wicked shall be cut off; but those who wait for the Lord shall possess the land...

But the weak shall possess the land, and delight themselves in abundant prosperity...

The Lord knows the day of the flawless, and their heritage will abide forever...

For those blessed by the Lord shall possess the land, but those cursed by Him shall be cut off...

The righteous shall possess the land, and dwell upon it for ever...”

2. The Qur'an & the Belief in al-Mahdi

Allah has promised the believers and worshippers of the True God that a time will come when they will take over the power of the world, and the glorious religion of Islam will reign all over the earth.

For We have written in the Psalms, after the remembrance, “My righteous servants will inherit the earth' (21:105) Allah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land just as He made those who were before them successors,

and that He will surely establish their religion for them, and will give them in exchange, after their fear, security: “They shall serve Me, not associating with Me : anything.'(24:55)

It is He who has sent His Messenger with the religion of truth, that he may lift it above every religion, though the unbelievers be averse. (61:9)

We desire to be gracious to those who were abased in the land, and to make them leaders, and to make them the inheritors. (28:5)

The above verses clearly show that in the end the world will fall into the hands of Allah's worthy and righteous servants and that they will become the leaders of the people of the world. Then Islam will be victorious over all religions.

3. Belief in the Mahdi & Sunni Authorities

In this subject, the scholars in the Sunni school have related many hadiths from the Prophet of Islam through trustworthy narrators. From among them are ahadith which say that the Imams are twelve persons and that they are all from the Quraysh.

Al-Mahdi, the promised one, is from the family of the Prophet and a descendent of Imam 'All and Fatimah az-Zahra, and in many ahadith it is mentioned that he is from the line of Imam Husayn.

The Sunnis have mentioned and recorded hundreds of ahadith about the Mahdi in more than seventy books through their own authorities of which we shall just mention a few examples:

Al-Musnad of Ahmad bin Hanbal (d. 241 AH).

Sdhih of al-Bukhari (d. 256 AH).

Sahihof al-Muslim (d. 261 AH).

Sunan of Abu Dawud as-Sajistani (d. 275 AH).

Sahih of at-Tirmidhi (d. 279 AH).

The authors of the above books are among the most authoritative books of the Sunnis and, more interestingly, all died either before the birth of the Twelfth Imam (255 AH) or shortly after his birth.

4. The Hidden Reformer

We have at least three hundred ahadith from the Prophet and from five Imams about Imam al-Mahdi (a.s.).

From these ahadith, it is clear that the Mahdi is the ninth son of Husayn bin 'Ali; that his father is Hasan al-'Askari and his mother is Nargis Khatun; that his name is the same as that of the Last Prophet; that the Mahdi would be born during his father's lifetime in Samarra;

that his father would die when he would be young; that he will live as long as God wished it; that he will re-appear and the world will be filled with justice and equality at a time when there will be injustice everywhere.

And when he comes -may God hasten his appearance- he will lean against the Ka'bah and cry out and call for his followers, who will number 313 persons.

Prophet 'Isa (Jesus) will come from the heaven down to the earth, and will pray behind the Mahdi. The Twelfth Imam will enforce the commands of Islam all over the world; and the earth will be like heaven.

There are many ahadith related by the Shi'a and Sunni scholars on many aspects connected with this great Imam, and these are mentioned in books like Biharu 'l-Anwar of 'Allamah Majlisi (d. 1010 AH) and Muntakhabu ’l-Athar of Shaykh Lutfullah as-Safi.

When we look at the ahadith on this subject, we come to realize the ahadith mentioning al-Mahdi (a.s.) have been narrated most frequently, and that there are few subjects in Islam which have been mentioned in hadith so often.

Thus, in this light, anyone who believes in Islam and its Prophet must necessarily declare his belief in the existence of the promised Mahdi who is now in occultation.

Now we shall relate two ahadith on this issue from the famous Sunni book, Yanâbi'u 'l-Mawaddah:

1. The Prophet said, “Al-Mahdi is a descendent of mine. He will be in concealment, and when he manifests himself, the earth will become filled with justice just as it was previously filled with injustice.”

2. Salman al-Farsi says that he went to the Prophet when Husayn bin 'Ali was sitting in his lap and the Prophet was kissing his eyes and mouth, and then the Prophet said to Husayn, “You are a chief, son of a chief, and the brother of a chief; you are an Imam, son of an Imam, and the brother of an Imam.

You are the Proof (hujjah), son of a proof and the brother of a proof; you will be the father of nine proofs of whom the ninth will be the qa'im (one who will establish the divine rule on this earth).”

5. The Length of al-Mahdi's Life

We believe that the lengthening of a man's life is not an impossibility, because it is explicitly stated in the Qur'an that, “We sent Nuh to his people and so he lived among them a thousand years, all but fifty.” (29:14) Even modern science does not deny the possibility of lengthening the human lifespan.

If a greatly extended life is not an impossible event, there is nothing to prevent God from keeping a man alive for thousands of years because the regulations of a man's life is in the hands of God. He can bring a new order into existence which has precedence over the usual order of things, just as He did in the case of all the miracles.

The miracles of the prophets: the cooling of the fire for Ibrahim, the turning of Musa's staff into a serpent; bringing the dead to life through Isa, and so forth, are all against the usual flow of things but God brought another order into existence by His own power and a miracle occurred. All the Muslims, the Jews and the Christians believe in these miracles.

Similarly, for the length of the life of Imam Mahdi, there remains no place for any kind of objection, because if someone says that such a length of life is impossible, then his claim cannot be at all accepted after the stipulation of the Qur'an concerning the length of Prophet Nuh's life.

If someone says that a prolonged life is possible but against the normal natural order of things, then it can be retorted that the length of life of Imam Mahdi is against the natural order just as the miracles of the prophets are against the natural order but within the power of God.

Someone who believes in the power of God and in the miracles of the prophets cannot have the slightest objection to the length of Imam Mahdi's life.

* * *

This lesson is based on The Roots of Religion of Dar Rah-e Haq.

Question Paper on Lesson 18

Question 1: [7 points]

Fill in the Blanks:

(a) The 12th Imam was born on the _____ of Sha`bān in the year _____ AH in _____________ .

(b) The Minor Occultation lasted for _____ years.

(c) The name of the 12th Imam's mother was ________________ .

(d) The 12th Imam's imamate began at the age of ____ in the year ____ AH.

(e) During the Minor Occultation, Imam __________________ with the outside world through his special _________________ .

(f) The 12th Imam's name was _________________ and his agnomen was ________________ .

(g) According to the Qur'ān, Prophet Nūh lived for ______ years.

Question 2: [15 points]

Is the belief in the re-appearance of an expected universal reformer unique to Shi‘a Muslims? What other religions and Muslim sects believe in the re-appearance of the Mahdi? Name the Biblical chapter and verse number that confirms this belief.

Question 3: [5 points]

Narrate one hadīth that describes the existence and the re-appearance of the 12th Imam.

Question 4: [10 points]

What is the fundamental purpose of the re-appearance of the 12th Imam?

Question 5: [13 points]

Passages from the Psalm 37 and the Qur'ān quoted in this lesson describe various qualities of the people who will inherit God's land and to whom God will bestow the leadership of this world. But there are two qualities which have been mentioned both in the Psalms and the Qur'ān. What are those two qualities?

Lesson 15: Amir Al-Mu’minin ‘Ali

1. The Successor of the Prophet

The Shi'a Ithna “Ashari Muslims believe that after the Prophet of Islam, the leadership of the world of Islam fell to Amir al- Mu'minin, 'Ali (a.s.), and then to his eleven infallible descendants. This belief is as clear as the rays of the morning sun, and those who are unprejudiced and impartial will have no cause to doubt it.

Jabir bin 'Abdullah, one of the prominent companions of the Prophet (a.s.), said, “The day the verse concerning obedience to Allah, the Prophet and the Ulu '1-Amr was revealed (4:59),

I asked the Prophet: 'We know Allah and the Prophet, but who is the third?' He said, They are the Imams, my successors, the first of whom is 'Ali bin Abi Talib, then, in order, Hasan, Husayn, 'Ali ibn Husayn, Muhammad bin 'Ali, who was called Baqir in the Torah,

and whom you, Jabir, will meet and to whom you will convey my salam; then, after him, Ja'far ibn Muhammad as-Sadiq, Musa ibn Ja'far,

'Ali ibn Musa, Muhammad ibn 'Ali, 'Ali bin Muhammad, Hasan ibn 'Ali, and in the end the son of Hasan ibn 'Ali will come, whose name will be the same as mine (Muhammad Abu '1- Qasim).'“15

2. The First Leader

No society, at any time or place, can stand free and liberated without a leader. We also know that if a ruler is dedicated to the wellbeing of the society, then he must strive to protect it and he must also take into consideration the present as well as the future of that society.

It is because of this necessity that rulers, even during short journeys, appoint a deputy. This is evident in every case of leadership. A head of the family, a principal or headmaster of the school, a foreman in a factory, all put a deputy in their place for the absence of even a few hours. This matter is so obvious that it needs no proof.

The great Prophet of Islam, who was the leader of the Islamic world, observed this very principle. Wherever the light of Islam shone for the first time, he always appointed an administrator for that place to look after its affairs.

When he sent armies for jihad, he appointed a commander, and sometimes appointed several persons as deputy commanders so that if one was killed, the army would not be left without a commander.

Thus we know of persons whom the Prophet appointed as his deputies and representatives whenever he traveled from Medina, so that Medina should not be without a leader during his absence.

The Shi'as ask how, with this evidence, it is consistent with the wisdom of the Prophet that he should die without appointing a successor. Which of the following possibilities seems reasonable: Was the Islamic society, after the death of the Prophet, not in need of a leader again?

Or did the Prophet of Islam attach no importance to the Muslim community after he had gone?

Or were concerns and prudence something he could do nothing about?

Or did he not know who was the worthiest successor?

Which of these possibilities seems more reasonable?

With the quality of leadership and the concern for the affairs of the people which we see in the Prophet of Islam, how could he have not given any guidance or instruction on this vital matter of the Muslims' leadership?

In the light of this reality, the Shi'as proceeded to investigate the original texts and documents of Islam and they came across an enormous quantity of sources which made them conclude that there are clear, sufficient, precise orders from the Prophet of Islam about his successor: the verse of wilayah, the hadith of Ghadir, the hadith of Safinah, the hadith of Thaqalayn, and many more, all of which are tested, examined and explained in the great works done on this subject.

From all these we shall select only the hadith of Ghadir and we shall seek to judge its value and implications in an unprejudiced manner.

3. The Historical Hadith of Ghadir

In the tenth year of the Islamic calendar (hijrah), the Prophet set out for Mecca to perform the pilgrimage (hajj). This hajj was undertaken in the last years of the Prophet's life, and for this reason history has given it the name of the “Farewell Pilgrimage” (hajjatu 'l-wida').

Muslims participated in extraordinarily large numbers in this journey of the Prophet to Mecca with the eagerness to learn and do the pilgrimage from the Prophet directly. They numbered about 120,000. Some groups joined him in the town of Mecca.

After completing the hajj, when the Prophet was returning to Medina, the following verse was revealed on the 18th day of Dhil Hijja at Ghadir Khumm:

O Messenger, deliver that [message] which has been sent down to you from your Lord; for if you do not, then [it be as if] you have not delivered His message [at all]. Allah will protect you from men. (5:67)

Thus a great message reached the Prophet from Allah. The edges of the caravan were slowly rolling along. Suddenly a herald proclaimed on behalf of the Prophet: “Allah has given a command...Let everyone await the command...”

Thereupon, the Prophet (a.s.) gave the order that everyone should stop moving and come to a halt; and they did. Many travelers stood there on the order of the Prophet to hear the news.

We have been told that the desert of Ghadir Khumm is plain without water; it was midday and the heat of the sun was scorching. What is the news for which the Prophet is keeping the people standing in such a place, at such a time?

Then the sound of adhan was heard. The Prophet performs the prayer with the people, and then camel saddle-packs are built up to form a raised platform. The Prophet stands on the top of them. People catch their breath, and are as quiet as the sands of the desert. They are waiting for the news.

The Prophet starts. After praising Allah, the Prophet says, “Do you agree that I have fulfilled my responsibility by conveying the message of Allah to you?”

“We are the witnesses that you have delivered the message to us, and that you made every effort in this direction. May Allah give you the best reward!”

“Do you witness to the unity of God, the prophethood of his slave, Muhammad, and to heaven and hell, death and the resurrection, and to the life after death?”

“We do witness to these.”

“May Allah be our witness!” And then he said, “O people; I and you, we shall see one another besides [the fountain of] Kawthar [on the day of judgment]. Be careful after me how you deal with two precious things.”

“O Prophet, what are these two things?”

“The Book of Allah, and my descendants. Allah told me that these two are not be separated from one another till they reach me beside the Kawthar. Do not go ahead of them, for you will be ruined. Do not fall behind them, for you will also be ruined.”

Then he raised the hand of 'Ali so that everyone could see him and know him. Then, in the same position, he read the divine order of succession.

“O people, who is more deserving among the believers to have wilayah (authority) and guardianship over them?”

“Allah and the Prophet know best.”

“Allah gave me wilayah, and I am more worthy than the believers and the followers themselves. Therefore, to whosoever I am his wali (master) and guardian, 'Ali is his master and guardian too. O Allah, be the friend of his friends, and the enemy of his enemies. Help anyone who helps him, and punish anyone who rebels against him.”

“Now everyone who is present must tell [the event to] those who are absent.”

The people had not yet dispersed when the following verse was revealed:

Today I have perfected your religion for you, and I have completed my blessing upon you, and I have approved Islam as your religion. (5:3)

Then the Prophet cried out: “Allahu Akbar! The religion of Allah has been perfected, and He is pleased with my prophethood and the wilayah of 'Ali after me.”

After this ceremony, people felicitated Amir al-Mu'minin 'Ali. Among the foremost of the companions who felicitated him were Abu Bakr and 'Umar who said, “How good for you, O 'Ali, to have become the master of me and every believing man and woman.”

(A) The Authenticity of the Hadith of Ghadir

From the point of view of its chain of narration, the hadith of Ghadir is so strong that it is probably unique.

One hundred and ten of the companions (sahabah) of the Prophet who were present at Ghadir have narrated it from the Prophet without any intermediary, and also eighty four of the disciples of the companions (tabi’iyn).

The unbiased scholars of the Sunni world have mentioned the event of Ghadir in their books with great documentation, ‘Allamah Amini has mentioned three hundred and fifty such scholars in his al-Ghadir.

Many great Islamic scholars have written books exclusively on the event of Ghadir, and twenty-six such writers have been mentioned in al- Ghadir. Dictionary compilers have related the story of Ghadir under the entry of ‘Ghadir’ or ‘Mawla’ (master).

So there can not be the smallest doubt, nor the least shadow over the chain of narration of the hadith of Ghadir except for those handful of people who can stand in the light of the sun and feel its warmth on their skin but still say that there is no light or warmth.

(B) The Meaning of “Mawla” in the Hadith of Ghadir

The hadith of Ghadir is so striking that everybody must in all fairness notice and then become certain that 'Ali became the first successor of the Prophet. So let us look at the crucial word and context of the hadith.

Mawla, in this hadith, means someone who has the status of wilayah and imamate, and can give his opinion and command on it; his command has priority over all other commands. For this reason, before he said, “He whose master (mawla) I am,” the Prophet asked, “O People, who among the believers has more authority (awla)?”

Awla, or having more authority, means that the Prophet's wish comes before the wish of the people, and that whatever he says or does is an authority for the people. People follow him; he has wilayah and guardianship over them.

Now, we can see that just as in the first sentence, the authority and wilayah of the Prophet is mentioned, so in the following sentence the word ‘mawla’ for Ali must have the same meaning so that there can be some connection between the two sentences.

Therefore the correct meaning which we get from these few sentences is as the Prophet asked: “Do not I have more authority over you?” “Yes!” everyone replied. “So, whosoever among you on whom 1 have authority, 'Ali also has authority. After me, he will be the mawla of all Muslims and my successor.”

Thus, in this hadith, there is no question of any other meaning for ‘mawla’ apart from having authority or priority - wilayah and imamate; and any other meaning in its place is entirely irrelevant.

We should also note that the Prophet of Islam kept people standing in this great heat. This historical fact makes it clear that the matter has a special importance; for, if not, no reasonable man would suppose that the Prophet would detain people under such conditions when his purpose was only to remind them of a trivial matter, for example, that 'Ali was his friend!

* * *

This lesson has been adapted and abridged from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Question Paper on Lesson 15

Question 1: [8 points]

True or False:

(a) The Prophet predicted that Jābir bin `‘Abdullāhwill meet Imam Ja`far as-Sādiq (a.s.).

(b) The Prophet of Islam considered his ummah capable of selecting a successor after his death.

(c) When the Prophet sent armies for jihād, he used to appoint a commander & several deputy commanders.

(d) Imam Muhammad ibn ‘Ali's name is mentioned in the original Torah as “al-Bāqir”.

(e) The event of Ghadīr took place in 11th year of hijrah.

(f) The word “awla” in the hadīth of Ghadīr means “one who has more authority”.

(g) “Tabī`īyn” means the companions of the Prophet.

(h) `Allamah Amini has mentioned 350 Sunni scholars who have described the event of Ghadīr.

Question 2: [15 points]

Name at least three authentic ahādīth of the Prophet of Islam which clearly and undeniably settle the question of succession after his death.

Question 3: [6 points]

Circle the letter of the correct answer:

In the Qur'ānic verse concerning the obedience to Allah, the Prophet, and the Ulu 'l-amr, the term “ulu 'l-amr” refers to:

(a) the pious people of the community.

(b) the rulers of the time.

(c) the 12 Imams of the Ahlu 'l-bayt.

(d) the people of authority.

(e) the people of prominence and great wealth.

Question 4: [6 points]

Describe the most crucial part of the hadīth of Ghadīr exactly in the Prophet's words.

Question 5: [15 points]

Fill in the blanks:

(a) The hadīth of Ghadīr is narrated by _____ companions of the Prophet who witnessed the event personally.

(b) _____ of the disciples of the companions have mentioned the hadīth of Ghadīr.

(c) _____ Sunni scholars have described the event of Ghadīr.

(d) _____ great scholars have written books exclusively on the subject of Ghadīr.

(e) `Allamah Amini has written a book on Ghadīr called ____________.

Lesson 16: Khilafat & Consulation (a review of Saqifa)

1. The Authority of the Prophet

Muslims maintain that the Prophet of Islam is infallible and sinless, and that his speech is the same as reality and is the wish of Allah. If it were otherwise, they say, Allah could not have commanded unconditional obedience to him. So his command is Allah's command, and it is absolutely mandatory to obey him.

Moreover, the Prophet had the right to make laws for the people, and his orders took precedence over everyone else's idea or opinion, and his commands on social and other matters had to be carried out.

Allah says, “The Prophet has a greater authority over the believers than they themselves have.” (33:6) He also says, “When Allah and His messenger have decreed a matter, it is not for any believing man or woman to have a choice in the matter.” (33:36)

An examination of the last verse and its explanation makes it clear that the decree of the Prophet in every matter, even in personal matters, is binding, since the verse was revealed concerning an individual matter, viz., the marriage of Zayd bin Haritha and Zaynab bin Jahash. Zaynab was the cousin of the Prophet whereas Zayd was a slave whom the Prophet had freed.

In order to break the pre-Islamic custom whereby the noble and rich did not marry outside their own, the Prophet ordered Zaynab to marry Zayd.

The verse revealed above shows that even in personal matters like marriage, the Prophet's command has to be obeyed, and so Zaynab married Zayd and was content with him.

2. Is the Prophet Subject to the Opinion of the Majority?

Some Sunni Muslims say that in social matters the opinion of the majority takes precedence over the commands of the Prophet.

A deeper look at the verses mentioned above would make it clear that this view is incorrect. Now we shall proceed to an investigation of their evidence and then answer them.

Their evidence is verse 159 from chapter 3 of the Qur'an: It was by some mercy of God that you are gentle to them; had you been harsh and hard of heart, they would have scattered from around you.

So pardon them, and pray [to Allah] for forgiveness of their [sins], and take counsel with them in the affair; and when you have resolved, put your trust in God, surely God loves those who put their trust [in Him]. The answer to this is that this verse itself gives clear evidence that the Prophet is not subject to the opinion of the majority.

In other words, the right of decision-making belongs to the Prophet even in social matters, and he has a duty, after consultation, to put his view into practice, not the opinion of others.

We say so because the above mentioned verse says: “Take counsel with them in the affair, and when you have resolved, put your trust in God.”

If it had been otherwise, and the view of others was to be acted upon, then it should have said, “When the opinion of the people has been obtained on a matter, then accept it and carry it out.” But we see that the verse was not revealed in this manner.

What is more, there is evidence in history against the view of the Sunnis. For example, the peace treaty of Hudaybiyyah.

The Prophet of Islam left Medina to visit Mecca for the sole purpose of the minor pilgrimage (known as 'umrah). Near Mecca, the Meccan forces stopped him and said that the unbelievers of Mecca were not prepared to admit him into their city.

The Prophet replied that he had not come for war, but only to visit the Ka'bah. After much discussion, the Meccans agreed to make a peace treaty. The Prophet also agreed to the treaty although it had some conditions with which the Muslims were not happy.16 On hearing of the Muslims' reluctance, Prophet told them: “I am the slave of Allah, and His Prophet. I will never turn away from the command

51of Allah, nor will He let me go.”17 A reasonable question at this point would be that: What then is the meaning of the Prophet consulting with the people at all?'

The Prophet's consultation was part of the policy of both respecting the views of the people, and of using reason and thought for the progress of Islam.

But this does not mean that the Prophet subjected himself to the majority opinion, and if he paid attention to the opinion of some person or group, it was, in fact, because that was also his own opinion.

3. Did Consultation Take Place after the Prophet's Death?

In light of the above, we can state that the Prophet was above the opinion of the people, even above the majority view. We also saw that the Prophet had selected Imam 'Ali to be his successor on the day of Ghadir and informed the people of his decision.

So consultations aimed at appointing a successor after the Prophet are clearly against the wish of Allah and His Prophet, and, therefore, lack any legal grounds. We want, however, to ask whether consultative meetings were held after the Prophet's death, and, if so, whether the majority view was upheld.

A Brief Look at Saqifah

The Muslims of Medina were of mainly of two groups: the Ansar (the 'helpers' - natives of Medina) and the Muhajirin (the immigrants - mostly the Qurayshi who migrated from Mecca). The Ansar themselves consisted of two tribes: the Aws and Khazraj who were enemies of each other in pre-Islamic days.

After the Prophet's death and even before his burial, the Ansar gathered in Saqifah and proposed to declare Sa'd bin Ubadah (an Ansari from the tribe of Khazraj) as the new leader of the Muslims. Some among them started a discussion about how should they respond if the Qurayshi disputed with them in the issue of leadership.

While this discussion was going on among the Ansar in Saqifah, 'Umar ibn Khattab (a Qurayshi Muhajir) was informed about it. He sent for Abu Bakr who left the Prophet's body and joined ‘Umar.

In Saqifah, Abu Bakr gave a speech in which he exhorted the virtues of the Muhajirin and proposed that the leader should be from the Muhajirin. He ended his speech as follows: “So we are the rulers, and you are the ministers and the counselors. We will not do anything without consulting you.”

Hubab ibn Mundhir, an Ansari, stood up and said, “O Ansar, beware! Take the reins of government in your hands; for the people [i.e., Muhajirin] are under your protection, no one can quarrel with you. Do not fall out between yourselves, so that what you do is ruined.”

‘Umar, a Muhajir, responded: “That can never be! The Arabs would never submit to your rule; they will not yield, for the Prophet was not from you.” Then very heated words were exchanged between Hubab and “Umar.

In the middle of all this chaos, 'Umar swore allegiance to Abu Bakr. Then Bashir ibn Sa'd, leader of the Aws tribe of Ansar, swore allegiance to Abu Bakr. Seeing this, the other Ansaris of the tribe of Khazraj also pledged allegiance so as not to lose favour in the eyes of Abu Bakr against their rival Aws!

This is the basis of Abu Bakr's khilafat.

(B) A Short Review of Saqifah

The event narrated above, which is based on Sunni historical sources, shows that the khilafat of Saqifah was not a consultation among the Muslims, but was a plot to usurp the khilafat of Imam 'Ali (a.s.).

Firstly, while on his way to Saqifah, 'Umar sent word only to Abu Bakr, and not to anyone else. And Abu Bakr, who was in the house of the Prophet with the great companions and Imam 'Ali, did not tell anyone about the plot of Saqifah and left the corpse of the great man!

Does consultation mean that two or three people should go to the Ansar, create division among them and then impose themselves upon those people?

In consultation over such a great and important matter, should not at least the great companions and the Banu Hashim have been called?

Secondly, the best comment on Abu Bakr's khilafat can be found in the words of 'Umar ibn Khattab himself. During his own khilafat, ‘Umar said, “We have heard that one of you said that if 'Umar dies I shall swear allegiance to so-and-so. Someone said to him that the allegiance to Abu Bakr was without consultation.

It is true that allegiance to Abu Bakr took place all at once without much thought, but Allah protected us from mischief. However, no one should give you the example of Abu Bakr to follow.” (Tabari, Ta'rikh, vol. 4, p. 1820-1823)

Thirdly, 'Umar himself said, “After the Prophet, 'Ali, Zubayr and their companions rose up against us, and assembled in Fatimah's house.” (ibid). We ask the Muslims whether this clear opposition to Abu Bakr's khilafat be ignored, especially as it is acknowledged by 'Umar himself?

Finally, if the matter of the khilafat was to be resolved on the basis of consultation, the Prophet of Islam would certainly have explained before his death, the way it should have been done. Is it thinkable that the Prophet would explain some very obscure commands, but make no mention of such a great matter as the leadership?

* * *

This lesson has been adapted and abridged from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Question Paper on Lesson 16

Question 1: [6 points]

State the Qur'ānic verse which clearly proves that the Prophet was not subjected to the majority opinion.

Question 2: [5 points]

What did `Umar ibn Khattāb say that historically proves that Abu Bakr's appointment as caliph had no moral, legal or ethical basis.

Question 3: [5 points]

Who were present at the Prophet's funeral.

Question 4: [5 points]

Describe briefly in your own words what happened at Saqifah.

Question 6: [5 points]

Explain how a head of the state is selected/elected after a sudden death of the President or the Prime Minister in the modern political system prevalent in the major western democracies.

Question 7: [24 points]

True or False:

(a) Allah has commanded unconditional obedience to the Prophet.

(b) The Prophet is subject to the majority opinion.

(c) In the peace treaty of Hudaybiyyah, the Prophet followed the majority opinion.

(d) The Prophet had greater authority over Muslims than they themselves have.

(e) The Prophet was infallible in religious matters only but could make errors of judgment in social affairs.

(f) Zaynab was cousin of the Prophet whom he ordered to marry Zayd bin Hāritha.

(g) The Prophet used to consult with people only to encourage rational thinking.

(h) Some Sunni scholars maintain that in social matters, the Prophet is subject to majority opinion.

(i) Aws and Khazraj were two friendly tribes of Madinah.

(j) The leader of the tribe of Khazraj was first to pledge allegiance to Abu Bakr.

(k) Saqifah was a conspiracy to deprive Imam ‘Ali of his legitimate right to khilāfat.

(l) Upon receiving word from `Umar ibn Khattāb, Abu Bakr left the Prophet's corpse to attend Saqifah's meeting.

Lesson 17: Twelve Caliphs or Imams

1. The Hadith on Twelve Imams

After studying about the leadership of Imam 'Ali and briefly reviewing the khilafat of Saqifah, it is now advisable to refer to several parts of the 77th chapter of Yanabi'u 3l-Mawaddah of a famous Sunni scholar al-Hafiz Sulayman al-Qunduzi al-Hanafi (d. 1294AH/1877AD).

Al-Qunduzi first quotes a well known hadith of the Prophet that: “There will be twelve caliphs, all from the Quraysh.” This hadith has been quoted by many books of ahadith including that of Bukhari, al-Muslim, Abu Dawud and at-Tirmidhi.

Then al-Qunduzi quotes many traditions to the effect that the Prophet said, “I, 'Ali, Hasan, Husayn and nine of the descendants of Husayn are pure and sinless.”

Then the author quotes that the Prophet said to Imam Husayn bin 'Ali: “You are a chief, brother of a chief; you are an Imam, son of an Imam, brother of an Imam; you are Proof (of Allah), son of a Proof (of Allah), brother of a Proof (of Allah), and father of nine Proofs (of Allah), the ninth of whom will be al-Mahdi.”

After quoting many such traditions, he writes: “Some scholars have said that the traditions (which show that the caliphs after the Prophet would be twelve) are well known, from many chains of narration.

Now, with the passage of time and through historical events, we know that in this hadith the Prophet has referred to the Twelve Imams from his family (Ahlu ‘l-bayt) and descendants, because:

“This hadith cannot apply to the four al-khulafa'u ’r-rashidun from among his companions, as they were less than twelve.

“And it cannot apply to the caliphs from the tribe of Umayyad, because (a) they were more than twelve; (b) all of them were tyrants and unjust (except 'Umar ibn 'Abdi ’l-‘Aziz); and (c) they were not from the Banu Hashim as the Prophet has said in a hadith that “all of them will be from the Banu Hashim’...

“And it cannot apply to the caliphs from the 'Abbasids, because (a) they were more than twelve; and (b) they did not comply with (the demands of) the verse Say, 7 do not ask of you any recompense for it except the love for (my) near relatives' (42:23), nor with the tradition of the Mantle.

“Therefore, the only way to interpret this hadith is to accept that it refers to the Twelve Imams from the Holy Prophet's Ahlu '1- bayt and descendants,

because they were, in their times, most knowledgeable, the most illustrious, the most God-fearing, the most pious, the highest in their family lineage, the best in personal virtues, and the most honoured before Allah; and their knowledge was derived from their ancestor (the Prophet) through their fathers, and by inheritance and by direct teachings from Allah.”

2. A Few Facts About the Twelve Imams

First Imam: Amiru '1-Mu'minin Abu '1-Hasan “ALI al- Murtaza, son of Abu Talib, was born on 13th Rajab, 10 years before the declaration of the Prophethood (600 A.D.), inside the Ka’bah; became Imam, on the death of the Prophet on 28th Safar,

11/632; was fatally wounded by the poisoned sword of Ibn Muljim while engaged in prayers at the mosque of Kufa (Iraq), and expired two days later on 21st Ramadhan, 40/661 and was buried at an- Najaf (Iraq).

Second Imam: Abu Muhammad AL-HASAN al-Mujtaba, son of 'Ali, was born on 15th Ramadhan, 3/625 in Medina; died of poison on 7th or 28th Safar, 50/670 at Medina.

Third Imam: Sayyidu 'sh-Shuhada1 Abu “Abdillah ALHUSAYN, son of 'Ali, was. born on 3rd Sha'ban, 4/626 in Medina; was martyred with his sons, relatives and companions, on 10th Muharram, 61/680 at Karbala (Iraq).

He and his elder brother, al- Hasan, were sons of Fatimah az-Zahra, the daughter of the Prophet of Islam (may peace be upon them all).

Fourth Imam: Abu Muhammad ‘ALI Zaynu 'l-’Abidin, son of al-Husayn, was born on 5th Sha’ban, 38/659; died of poison on 25th Muharram, 94/712 or 95/713 in Medina.

Fifth Imam: Abu Ja'far MUHAMMAD al-Baqir, son of 'Ali Zaynu '1-'Abidin, was born on 1st Rajab, 57/677 in Medina; died of poison on 7th Dhu '1-hijjah 114/733 in Medina.

Sixth Imam: Abu 'Abdillah JA’FAR as-Sadiq, son of Muhammad al~ Baqir, was born on 17th Rabi’u '1-Awwal, 83/702 at Medina; died there of poison on 25th Shawwal, 148/765.

Seventh Imam: Abu '1-Hasan al-Awwal MUSA al-Kazim, son of Ja'far as-Sadiq, was born in al-Abwa’ (7 miles from Medina) on 7th Safar 129/74(5; died of poison on 25th Rajab, 183/799 in the prison of Harun ar-Rashid at Baghdad and was buried at Kazimiyyah, near Baghdad (Iraq).

Eighth Imam: Abu '1-Hasan ath-Thani, “AL1 ar-Riza, son of Musa al-Kazim, was born in Medina on llth Dhu '1-hijjah 148/765; died of poison on 17th Safar, 203/818 in Mashhad (Iran).

Ninth Imam: Abu Ja'far ath-Thani MUHAMMAD at-Taqi al- Jawad, son of 'All ar-Riza, was born on 10th Rajab 195/811 in Medina; died of poison in Baghdad on 30th Dhu 'l-qa”dah 220/835; was buried near his grandfather at al-Kazimiyyah.

Tenth Imam: Abu '1-Hasan ath-Thalith ‘ALI an-Naqi al-Hadi, son of Muhammad at-Taqi, was born on 5th Rajab 212/827 in Medina; died of poison in Samarra (Iraq) on 3rd Rajab, 254/868.

Eleventh Imam: Abu Muhammad “AL-HASAN al-”Askari, son of 'Ali an-Naqi, was born on 8th Rabi’u 'th-Thani, 232/846 in Medina; died of poison in Samarra (Iraq) on 8th Rabi’u '1-Awwal 260/874.

Twelfth Imam: Abu '1-Qasim MUHAMMAD AL-MAHDI, son of al-Hasan al-‘Askari, was born on 15th Sha'ban 255/869 in Samarra (Iraq).

He is our present Imam; he went into .Lesser Occultation in 260/874 which continued until 329/844; then the Greater Occultation began, which still continues.

He will reappear when Allah allows him, to establish the Kingdom of Allah on earth, to fill the world with justice and equality, as it would be full of injustice and tyranny.

He is al-Qa'im (the one who shall stand to establish the rule of Allah); al-Hujjah (the Proof of Allah over His creatures); Sahibu 'z-Zamân (the Lord of Our Time), and Sahibu 'l- Amr (the one vested with Divine authority).

* * *

This lesson has been adapted from chapters 16 & 17 of Imamat: the Vicegerence of the Prophet (Tehran: WOFIS, 1985) by Syed S. Akhtar Rizvi.

Question Paper on Lesson 17

Question 1: [10 points]

(a) Name the famous Sunni scholar who narrated the following hadīth: “There will be twelve caliphs, all from the Quraysh” and also the book in which he narrated it.

(b) Name at least four other Sunni scholars who also narrated the above mentioned hadīth.

Question 2: [20 points]

Consider the hadīth: “There will be twelve caliphs, all from the Quraysh.” Now state one reason why this hadīth does not apply to:

(a) The Four al-Khulafā'u 'r-Rāshidun:

(b) The Banu Umayyah

(c) The Banu `Abbās:

Question 3: [10 points]

Answer the following questions:

(a) Which Imam/Imams did not die of poisoning?

(b) Which Imam/Imams is/are also known as Abu Muhammad?

(c) Besides Imam Husayn (a.s.) which later Imam/Imams had witnessed the massacre of Karbala.

(d) Which Imam had the shortest life?

(e) Which Imam/Imams died in prison?

(f) Which Imam had the title of “Amīru 'l-muninīn”?

(g) Name the person who martyred Imam ‘Ali?

(h) Which Imam/Imams is/are buried in Kazimiyyah?

(i) Name the place where Imam Musa al-Kādhim (a.s.) was born?

(j) Which Imam/Imams is/are buried in Samarra?

Lesson 18: The Twelfth Imam Muhammad al-Mahdi (a.s.)

The twelfth Imam, Muhammad al-Mahdi (may Allah hasten his appearance) was born on the 15th of Sha'ban in the year 255 AH in Samarra. His imamat began at the age of five when his father died in 260 AH. His name (Muhammad) and his agnomen (Abu '1- Qasim) are the same as that of the Prophet of Islam.

His father was the eleventh Shi'a Imam, Imam Hasan al- ‘Askari; and his mother was the great lady Nargis (may the peace of Allah be with them both).

For various reasons, the Twelfth Imam, did not appear publicly; and for about seventy years, people were in communication with him through the intermediary of his special agents, in order of succession: 'Uthman bin Said, Muhammad bin 'Uthman, Husayn bin Ruh, and 'Ali bin Muhammad as-Samarri.

This period of seventy years is known as the minor occupation (alghaybatu 's-sughra) and at the end of that period began the major occultation (al-ghaybatu 'l-kubra).

During the major occultation till the time of re-appearance, no one has been appointed as his special representative. As for legal issues, the people have the duty of referring to the fuqaha and mujtahids-those excelling in knowledge of the Islamic laws.

1. Belief in Al-Mahdi & the Universal Reform

The belief in the re-appearance of the expected Mahdi, the universal reformer is not confined to the Shi'a Muslims. Other Islamic groups and even non-Muslims like the Jews and the Christians believe in the appearance of a great spiritual reformer.

In Psalm 37, we read:

“...Trust in the Lord and do good; so you will dwell in the land and enjoy security...

For the wicked shall be cut off; but those who wait for the Lord shall possess the land...

But the weak shall possess the land, and delight themselves in abundant prosperity...

The Lord knows the day of the flawless, and their heritage will abide forever...

For those blessed by the Lord shall possess the land, but those cursed by Him shall be cut off...

The righteous shall possess the land, and dwell upon it for ever...”

2. The Qur'an & the Belief in al-Mahdi

Allah has promised the believers and worshippers of the True God that a time will come when they will take over the power of the world, and the glorious religion of Islam will reign all over the earth.

For We have written in the Psalms, after the remembrance, “My righteous servants will inherit the earth' (21:105) Allah has promised those of you who believe and do righteous deeds that He will surely make you successors in the land just as He made those who were before them successors,

and that He will surely establish their religion for them, and will give them in exchange, after their fear, security: “They shall serve Me, not associating with Me : anything.'(24:55)

It is He who has sent His Messenger with the religion of truth, that he may lift it above every religion, though the unbelievers be averse. (61:9)

We desire to be gracious to those who were abased in the land, and to make them leaders, and to make them the inheritors. (28:5)

The above verses clearly show that in the end the world will fall into the hands of Allah's worthy and righteous servants and that they will become the leaders of the people of the world. Then Islam will be victorious over all religions.

3. Belief in the Mahdi & Sunni Authorities

In this subject, the scholars in the Sunni school have related many hadiths from the Prophet of Islam through trustworthy narrators. From among them are ahadith which say that the Imams are twelve persons and that they are all from the Quraysh.

Al-Mahdi, the promised one, is from the family of the Prophet and a descendent of Imam 'All and Fatimah az-Zahra, and in many ahadith it is mentioned that he is from the line of Imam Husayn.

The Sunnis have mentioned and recorded hundreds of ahadith about the Mahdi in more than seventy books through their own authorities of which we shall just mention a few examples:

Al-Musnad of Ahmad bin Hanbal (d. 241 AH).

Sdhih of al-Bukhari (d. 256 AH).

Sahihof al-Muslim (d. 261 AH).

Sunan of Abu Dawud as-Sajistani (d. 275 AH).

Sahih of at-Tirmidhi (d. 279 AH).

The authors of the above books are among the most authoritative books of the Sunnis and, more interestingly, all died either before the birth of the Twelfth Imam (255 AH) or shortly after his birth.

4. The Hidden Reformer

We have at least three hundred ahadith from the Prophet and from five Imams about Imam al-Mahdi (a.s.).

From these ahadith, it is clear that the Mahdi is the ninth son of Husayn bin 'Ali; that his father is Hasan al-'Askari and his mother is Nargis Khatun; that his name is the same as that of the Last Prophet; that the Mahdi would be born during his father's lifetime in Samarra;

that his father would die when he would be young; that he will live as long as God wished it; that he will re-appear and the world will be filled with justice and equality at a time when there will be injustice everywhere.

And when he comes -may God hasten his appearance- he will lean against the Ka'bah and cry out and call for his followers, who will number 313 persons.

Prophet 'Isa (Jesus) will come from the heaven down to the earth, and will pray behind the Mahdi. The Twelfth Imam will enforce the commands of Islam all over the world; and the earth will be like heaven.

There are many ahadith related by the Shi'a and Sunni scholars on many aspects connected with this great Imam, and these are mentioned in books like Biharu 'l-Anwar of 'Allamah Majlisi (d. 1010 AH) and Muntakhabu ’l-Athar of Shaykh Lutfullah as-Safi.

When we look at the ahadith on this subject, we come to realize the ahadith mentioning al-Mahdi (a.s.) have been narrated most frequently, and that there are few subjects in Islam which have been mentioned in hadith so often.

Thus, in this light, anyone who believes in Islam and its Prophet must necessarily declare his belief in the existence of the promised Mahdi who is now in occultation.

Now we shall relate two ahadith on this issue from the famous Sunni book, Yanâbi'u 'l-Mawaddah:

1. The Prophet said, “Al-Mahdi is a descendent of mine. He will be in concealment, and when he manifests himself, the earth will become filled with justice just as it was previously filled with injustice.”

2. Salman al-Farsi says that he went to the Prophet when Husayn bin 'Ali was sitting in his lap and the Prophet was kissing his eyes and mouth, and then the Prophet said to Husayn, “You are a chief, son of a chief, and the brother of a chief; you are an Imam, son of an Imam, and the brother of an Imam.

You are the Proof (hujjah), son of a proof and the brother of a proof; you will be the father of nine proofs of whom the ninth will be the qa'im (one who will establish the divine rule on this earth).”

5. The Length of al-Mahdi's Life

We believe that the lengthening of a man's life is not an impossibility, because it is explicitly stated in the Qur'an that, “We sent Nuh to his people and so he lived among them a thousand years, all but fifty.” (29:14) Even modern science does not deny the possibility of lengthening the human lifespan.

If a greatly extended life is not an impossible event, there is nothing to prevent God from keeping a man alive for thousands of years because the regulations of a man's life is in the hands of God. He can bring a new order into existence which has precedence over the usual order of things, just as He did in the case of all the miracles.

The miracles of the prophets: the cooling of the fire for Ibrahim, the turning of Musa's staff into a serpent; bringing the dead to life through Isa, and so forth, are all against the usual flow of things but God brought another order into existence by His own power and a miracle occurred. All the Muslims, the Jews and the Christians believe in these miracles.

Similarly, for the length of the life of Imam Mahdi, there remains no place for any kind of objection, because if someone says that such a length of life is impossible, then his claim cannot be at all accepted after the stipulation of the Qur'an concerning the length of Prophet Nuh's life.

If someone says that a prolonged life is possible but against the normal natural order of things, then it can be retorted that the length of life of Imam Mahdi is against the natural order just as the miracles of the prophets are against the natural order but within the power of God.

Someone who believes in the power of God and in the miracles of the prophets cannot have the slightest objection to the length of Imam Mahdi's life.

* * *

This lesson is based on The Roots of Religion of Dar Rah-e Haq.

Question Paper on Lesson 18

Question 1: [7 points]

Fill in the Blanks:

(a) The 12th Imam was born on the _____ of Sha`bān in the year _____ AH in _____________ .

(b) The Minor Occultation lasted for _____ years.

(c) The name of the 12th Imam's mother was ________________ .

(d) The 12th Imam's imamate began at the age of ____ in the year ____ AH.

(e) During the Minor Occultation, Imam __________________ with the outside world through his special _________________ .

(f) The 12th Imam's name was _________________ and his agnomen was ________________ .

(g) According to the Qur'ān, Prophet Nūh lived for ______ years.

Question 2: [15 points]

Is the belief in the re-appearance of an expected universal reformer unique to Shi‘a Muslims? What other religions and Muslim sects believe in the re-appearance of the Mahdi? Name the Biblical chapter and verse number that confirms this belief.

Question 3: [5 points]

Narrate one hadīth that describes the existence and the re-appearance of the 12th Imam.

Question 4: [10 points]

What is the fundamental purpose of the re-appearance of the 12th Imam?

Question 5: [13 points]

Passages from the Psalm 37 and the Qur'ān quoted in this lesson describe various qualities of the people who will inherit God's land and to whom God will bestow the leadership of this world. But there are two qualities which have been mentioned both in the Psalms and the Qur'ān. What are those two qualities?