Selected Narrations about the Twelfth Imam

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Selected Narrations about the Twelfth Imam

Volume 2

[Muntakhab al-Athar Fi l-Imam al-Thani `Ashar (Vol.2)]

منتخب الأثر في الإمام الثاني عشر(عليه السلام) - ج 2

Author(s): Ayatullah Lutfullah as-Safi al-Gulpaygani

Translator(s): Dr. Shabeeb Rizvi

Publisher(s): Naba Organization

www.alhassanain.org/english

This text, which is available in two volumes and is authored by Ayatullah Lutfullah as-Safi al-Gulpaygani, presents a handful of precious narrations about the 12th Awaited Imam. These narrations forecasting the coming of 12 Caliphs and their description and this text presents the implications and interpretations of these authentic traditions.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Editors Notes 10

Author’s Preface 13

References 19

Chapter Three: The Proofs About The Reappearance of The Mahdi, 23

Section One: Verses from the Holy Quran which give glad-tidings about his reappearance, or can be interpreted to the signs of his reappearance, and what will happen before, during, and after his reappearance 24

References 36

Section Two: The traditions that give glad-tidings about him and his reappearance in the end of times 46

References 77

Section Three: The traditions that prove he is from the progeny of the Messenger of Allah, Allah's blessings be on him and his family, from his Ahl al-Bait, and from his seed 93

References 96

Section Four: The traditions that show that his name and epithet (al-kunya) are the same as the Messenger of Allah, Allah’s blessings be on him and his family, and that his appearance, speaking, and actions are more similar to him than any other person, and that he will act according to his traditions (sunna) 97

References 100

Section Five: The traditions that mention his facial appearance (shamā’iluh) 101

References 103

Section Six: The traditions that mention he is from the descendants of Amīr al-Mu’minīn `Alī b. Abī Ṭālib, peace be on him 105

References 107

Section Seven: The traditions that indicate he is from the descendants of the Master of the Women of the world, Fāṭimat al-Zahrā, peace be on her 108

References 111

Section Eight: The traditions that indicate he is from the descendants of the two grandsons, al-Ḥasan and al-Ḥusayn, peace be on them 113

References 116

Section Nine: The traditions that indicate he is from the descendants of Imam al-Ḥusayn, peace be on him 117

References 119

Section Ten: The traditions that mention he is from the nine Imams from the descendants of (Imam) al-Ḥusayn, peace be on them 120

Reference 121

Section Eleven: The traditions that indicate he is the ninth descendant of (Imam) al-Ḥusayn, peace be on him 122

References 126

Section Twelve: The traditions that indicate he is from the descendants of (Imam) `Alī b. al-Ḥusayn Zain al-`Ābidīn, peace be on him 127

Reference 129

Section Thirteen: The traditions that indicate he is the seventh descendant of (Imam) Muḥammad b. `Alī al-Bāqir, peace be on him 130

References 132

Section Thirteen: The traditions that indicate he is the seventh descendant of (Imam) Muḥammad b. `Alī al-Bāqir, peace be on him 133

References 135

Section Fifteen: The traditions that indicate he is the sixth descendant of (Imam) Ja`far b. Muḥammad al-Ṣādiq, peace be on him 136

References 137

Section Sixteen: The traditions that indicate he is from the descendants (ṣulb) of Imam Abū Ibrāhīm Mūsā b. Ja`far, peace be on him 138

Reference 138

Section Seventeen: The traditions that indicate he is the fifth descendant of the seventh Imam, Mūsā b. Ja`far, peace be on him 139

References 142

Section Eighteen: The traditions that indicate he is the fourth descendant of Imam Abū l-Ḥasan `Alī b. Mūsā al-Riḍā, peace be on him 143

References 145

Section Nineteen: The traditions that indicate he is from the descendants of Imam Muḥammad b. `Alī, al-Riḍā, peace be on him 146

References 147

Section Twenty: The traditions that indicate he is from the descendants of Imam Abū l-Ḥasan `Alī b. Muḥammad b. `Alī b. Mūsā al-Riḍā, peace be on him 148

References 149

Section Twenty-One: The traditions that indicate he is the Successor of the Successor of (Imam) Abū l-Ḥasan and the son of (Imam) Abū Muḥammad al-Ḥasan, peace be on them 150

References 154

Section Twenty-Two: The traditions that indicate his father’s name is al-Ḥasan, peace be on him 156

References 158

Section Twenty-Three: The traditions that indicate he is the son of the ‘Master of the Maids’ and the Best of them 161

References 164

Section Twenty-Four: The traditions that mention when the three names, Muḥammad, `Alī, and al-Ḥasan, come after one other, then the fourth of them will be the Qā’im 165

References 166

Section Twenty-Five: The traditions that indicate he is the twelfth and last Imam, peace be on them 167

References 171

Section Twenty-Six: The traditions that indicate he will fill the earth with fairness and justice just as it will be filled with injustice and unfairness 172

References 177

Section Twenty-Seven: The traditions that indicate he will have two occultations and one will be shorter than the other 181

References 183

Section Twenty-Eight: The traditions that indicate he will have a long occultation until Allah, the Exalted, allows him to emerge 186

References 196

Section Twenty-Nine: The traditions that indicate the reason behind his occultation 199

References 201

Section Thirty: The traditions that indicate some of the benefits of his existence and how people benefit from him during his occultation and how he manages the affairs 204

References 206

Section Thirty-One: The traditions that indicate he will live a very long life 208

References 210

Section Thirty-Two: The traditions that indicate when he reappears, he will look young and the passing of time will not make him old 213

References 215

Section Thirty-Three: The traditions that indicate his birth will be concealed 216

References 219

Section Thirty-Four: The traditions that indicate he will not have pledged allegiance with anyone 221

References 222

Section Thirty-Five: The traditions that indicate he will kill Allah’s enemies, purify the earth from polytheism and all injustice and unfairness, destroy the kingdoms of the tyrants, and will fight for the interpretation (yuqātil `alā l-ta’wīl) of the Holy Quran just as the Messenger of Allah, Allah’s blessings be on him and his family, fought for its descent (al-tanzīl) 223

References 224

Section Thirty-Six: The traditions that indicate he will manifest the affairs of Allah, make the religion of truth victorious, destroy innovations and falsehood, will be assisted with Allah’s help, will be helped with Allah’s angels, will spread Islam on earth and will rule it, and Allah will give life to the earth after its death 225

References 229

Section Thirty-Seven: The traditions that indicate he will return the people to guidance, the Quran, and the sunna 230

Reference 231

Section Thirty-Eight: The traditions that indicate he will take revenge on the enemies of Allah, the enemies of His Messenger, and the enemies of the Imams, peace be on them 232

References 234

Section Thirty-Nine: The traditions that indicate in him will be customs (sunan) from the Divine Prophets, one of these customs being occultation 235

References 237

Section Forty: The traditions that indicate he will rise with the sword 238

References 240

Section Forty-One: The traditions that indicate the people will assist his government 241

References 242

Section Forty-Two: The traditions that indicate his character and approach 243

References 246

Section Forty-Three: The traditions that indicate his asceticism (zuhd) 248

References 250

Section Forty-Four: The traditions that indicate his complete justice and the spread of justice and security during his government 251

References 252

Section Forty-Five: The traditions that indicate his knowledge 253

References 255

Section Forty-Six: The traditions that indicate his generosity and that he will distribute wealth without counting it 256

References 259

Section Forty-Seven: The traditions that indicate Allah, the Exalted, will make him perform the miracles of the Prophets to complete His Proof (itmām al-ḥujja) on the enemies. With him are the inheritances of the Prophets and the banner of the Messenger of Allah, Allah’s blessings be on him and his family 260

References 265

Section Forty-Eight: The traditions that indicate he will not reappear except after intense examinations (imtiḥān), the falling of believers into intense difficulties, and the occurrence of great calamities 266

References 268

Section Forty-Nine: The traditions that indicate he will lead (the prayers) for Jesus, son of Mary, and Jesus will follow him in prayers 269

References 273

Section Fifty: The traditions that describe his standard/flag, its bearer, and what is written on it 275

References 277

Section Fifty-One: The traditions that indicate the second black flags that are different from the first black flags 278

References 280

Chapter Four: His birth, Its circumstances, Its history, His mother and her names, his miracles during the lifetime of his father, and those who saw him before occultaion 281

Section One: Proof of his birth, its circumstances, its history, some information about his mother, and her names, peace be on them both 282

References 294

Section Two: His miracles during the lifetime of his father, peace be on them both 313

References 323

Section Three: Those who saw him while his father was still alive, peace be on them both 324

References 327

Chapter Five: His life and miracles after his father’s death, the story of those who had the honour of being his representatives, and those who had the privilege of seeing him during the minor occultation 328

Section One: Those who were fortunate enough to meet him during the minor occultation, peace be on him 329

References 353

Section Two: Some of his miracles during the minor occultation 359

References 371

Section Three: His ambassadors (sufarā’) and deputies (nuwwāb) during the Minor Occultation 374

References 382

Chapter Six: His conditions and miracles during the major occultation and the stor of some of those who had the honour of meeting him 385

Section One: His miracles during the Major Occultation 386

References 398

Section Two: Those who have seen him during the Major Occultation 399

References 408

Editors Notes

بِسْمِ اللهِ الرَّحْمنِ الرَّحيِمِ

اَللَّهُمَّ كُنْ لِوَلِيِّكَ الْحُجَّةِ بْنِ الْحَسَنِ صَلَواتُكَ عَلَيْهِ وَ عَليَ آبائِهِ في هَذِهِ السّاعَةِ وَ في كُلِّ سَاعَةٍ وَلِيّاً وَ حَافِظاً وَ قَائِداً وَ نَاصِراً وَ دَليلاً وَ عَيْناً حَتّيَ تُسْكِنَهُ اَرْضَكَ طَوْعاً وَ تُمَتِّعَهُ فيِها طَويِلاً

In the name of Allah, the Beneficent, the Merciful

"O, Allah! Be now and at all times for your representative Hazrat Hojjat-Ibnil-Hasan (may your blessings be upon him and his ancestors), a mastr, protector, guide, helper, proof, and guard, until he resides peacefully on the earth, and let him enjoy (your bounties) for a long time (to come)."

*****

In the Name of Allah, the Beneficent, the Merciful

The current book is the English translation of Muntakhab al-athar, which is probably the largest single collection of traditions about the Mahdi, peace be on him. The text used for this translation is the printed edition of Salmān Fārsī publications, 1422 AH. The following notes should be considered regarding this translation:

All verses of the Quran appear in boldface.

The words between square brackets are usually additions added by the translator/editor to make the translation of the traditions more expressive. Sometimes, square brackets have been used for the purpose of showing differences in different manuscripts.

Some small sections from the original book have been omitted in the translation. These were mostly explanations by the author about not-so-common Arabic words used in the traditions. The results of these explanations have been incorporated in the translated text and have been used to select suitable equivalent English words. Other sections that have been omitted were mostly minor variations in the wordings of the traditions that the author had pointed to in the footnotes. Since these variations usually had the same meaning in English they have not been mentioned. Occasionally, the authors explanations have been slightly altered or shortened to make them more fluent in English.

Verses of the Quran have mostly been translated by the editor (unless otherwise mentioned).

All instances of‘ibn’ (meaning son of) have been written as‘b.’ except in places where‘ibn’ is not preceded by a proper noun, e.g. ibn Qutayba.

For the sake of conciseness and simplicity, the connection between two narrators in a chain is simply shown using the word‘from.’ For instance, if the chain is‘X narrated to me that Y heard Z say’ it has been written as‘From X, from Y, from Z.’

Phrases like:‘Allah’ s blessings be on him and his family’ and‘peace be on him/her’ have not been abbreviated as is customary in some translations.

The word‘father’ which is written as‘Abū, Abā, and Abī’ in Arabic, is only written as‘Abū’ in the translation, except in places where it is preceded by b. or ibn in a compound name. In such cases Abī is used in conformance with the Arabic pronunciation, e.g. Ali b. Abī Ṭālib or ibn Abī l-Ḥadīd.

‘He says’ is usually used to refer to the author of the last book mentioned, e.g. “Faraj al-mahmūm, p. 247, he says:‘A section about what we have narrated...’ ”

After some of the references in the footnotes,‘short version’ has been written. This means that the reference points to a shorter version of the same tradition mentioned in the main text.

The transliteration used is in accordance with the following table:

Symbol Transliteration Symbol Transliteration

ء ‘ ط ṭ Long:

ب B ظ ẓ ا، آ

ت T ع ` و

ث Th غ gh ی

ج J ف f Short:

ح ḥ ق q _َ

خ kh ک k _ُ

د d ل l

ذ dh م m Diphthongs:

ر r ن n أو

ز z ه h أی

س s و w

ش sh ی y

ص ṣ ة a, at

ض ḍ ال al-, l-

Since we are fallible, it is inevitable that we will make mistakes. If you find any in the current book please inform us so they can be corrected in future versions.

Finally, I would like to thank Mr. Mr Abdol-Hossein Taleie for his useful suggestions during the reviewing process and Ali Mansouri for proofreading the draft.

The editor can be contacted through h.akhoondali@yahoo.com.

Author’s Preface

Those informed about Islamic history, traditions, and narrations are certainly aware of the abundance of glad tidings narrated from the Messenger of Allah, Allah's blessings be on him and his family, his holy progeny, peace be on them, and his companions regarding the reappearance of Imam Mahdī1 , peace be on him, in the end of times(ākhir al-zamān) and the rise of the sun of his existence to dispel the darkness of ignorance, remove oppression and tyranny, spread the flags of justice, elevate the word of truth, and prevail over all religions even if the polytheists(mushrikīn) dislike it.

With the permission of Allah, he will free the world from the disgrace of worshipping anyone other than Allah. (He will) set aside shameful habits and morals, put an end to defective laws formulated by humans in accordance with their desires, destroy all things that create enmity and hatred, break the bonds of all forms of prejudice-whether they be tribal, familial, national, or otherwise-which lead to differences in the nation, create separations, and inflame the fires of civil unrest and disputes.

Through his reappearance, Allah will fulfill His Promise which He has pledged in His sayings:

Allah has promised those of you who believe and do good that He will most certainly make them successors on earth just as He made successors those before them, and that He will most certainly establish for them their religion which He has approved for them, and He will most certainly, after their fear, give them security in exchange. 2

And We desired to bestow a favor upon those who were deemed weak on earth, and to make them the leaders, and to make them the heirs. 3

Soon, the golden era will arrive during which no house will remain on the face of earth, but that in which Allah will enter the word of Islam and no village will exist, but that in which the testimony of there is no god except Allah will be called out every morning and evening.

Perhaps, some may claim that there exists no consensus amongst the Muslims on the issue (of the Mahdī) and their agreement on it is mere speculation. Obviously, such a claim is baseless, because many claimed to be the Mahdī in the first era of Islam and in the following ages in which people were still close to the time of the Holy Prophet Allah's blessings be on him and his family, his companions (ṣaḥāba ) and the followers (tābi`īn ), but we do not see any of the companions or the followers refuting the original concept of Mahdawiyya, but rather, they disputed the claims of the imposters on the basis of their characteristics and features.

Among those subjects that have been narrated to us and we don’t have any method of proving except by hearing them, there is no subject that we must have faith in which is more important than believing in the appearance of the Mahdī, may peace be on him.

This is because the glad-tidings that have been narrated concerning him are many and beyond the limit of tawātur. This is while the traditions about most of the beliefs of the Muslims have not reached such a state of tawātur. In fact, for some of these beliefs, one can only find a single tradition as support and yet, it is regarded as a definite fact.

Thus, how can a Muslim-who believes in what the Messenger of Allah, Allah's blessings be on him and his family, has brought and conveyed-have doubts about the reappearance of Mahdī, peace be on him, despite the existence of such abundant traditions?

These traditions cannot be disputed because of the weakness of the chain of narrators in some of them or because of the odd concepts and improbability of the occurrence (of the events mentioned) in others. Surely, the weakness of the chain of narrators does not harm the other traditions which have highly authentic and reliable narrators and contents.

Otherwise, we will be forced to put aside all the correct traditions due to the presence of a few weak ones on the subject. Furthermore, their definitions are well known amongst the faithful and the (religious) leaders of the Muslims, great scholars, and the specialists in the science of traditions have narrated them. Besides, the weakness of the chain of narrators can cast doubt on the narration if the narration is not mutawātir. But, when a narration is mutawātir, the weakness of the chain is no longer a criterion for its reliability.

As for the improbability of the occurrence of some of the events mentioned in the narrations, we can answer: Improbability and oddness have no value in scientific matters-especially those related to the transmission of hadith. For, if this door is opened (i.e., if it is allowed to reject matters on grounds of improbability or oddness), it will become necessary to reject most of the true beliefs that have been established through the traditions of the Prophet, Allah's blessings be on him and his family, about which and about whose characteristics we have no means of gaining knowledge, except through divine texts.

For example, some of the features of the hereafter like the Bridge(Ṣirāṭ) , the Weighing Scale(Mīzān) , Heaven, Hell, etc. Indeed, even the polytheists(mushrikīn) of Mecca regarded the glad tidings of the Holy Prophet, Allah's blessings be on him and his family, about the domination of his religion and victory of his words, during the early period of proclamation(bi`tha) as improbable, (because) in those days Islam was confined only to the Messenger of Allah, Amīr al-Mu’minīn, and Khadija, peace be on them. They considered this news as ordinarily impossible. Hence, whenever he informed the (polytheists) about matters considered impossible under normal circumstances and apparent causes, they declared:

O you to whom the remembrance (dhikr ) has been sent own! Verily, you are a mad man!4

But hardly a few days had passed, when Allah made His affairs (kalima ) the highest while he degraded the affairs of the disbelievers. As a result, the Arabs submitted to him and Arab and non-Arab tyrants surrendered before Islam and the Muslims.

Furthermore, there is nothing about the Mahdī which is strange or amazing in comparison with the miracles narrated from the Prophets, peace be on them, and the Divine customs in the past nations. Things like giving life to the dead, curing the blind and the lepers, the miracles of the Prophets Abraham, Moses, etc., and their occultation’s(ghayba) from their people.

Thus, there is no reason to regard these mutawātir narrations as strange or improbable. Narrations which were narrated by people who were from different regions: Mecca, Medina, Kūfa, Baṣra, Baghdad, Riyy5 , and Qum. Some were Shia, others Sunni, Ash’arī, and Mu`tazilī. Some belonged to the first era (of Islam), while others were from later times.

Furthermore, it was not possible for their narrators to come together in one congregation to fabricate them-because they lived in separate lands and times and had different religions and opinions. Moreover, the suggestion of fabrication regarding the majority of these traditions is extremely weak and unacceptable, as the narrators were famous for their reliability, were great scholars, and were the men of religion, piety and worship.

If we abandon these traditions (because of these inconvincible reasons), then, there will remain no reliable traditions from the Messenger of Allah, Allah's blessings be on him and his family, and his Ahl al-Bayt, peace be on them, in all subjects of jurisprudence, beliefs, ethics, etc. Also, it will be necessary to discard the authentic traditions regarding this world as well as the hereafter, even though the rational Muslims and non-Muslims view these as the foundations of their beliefs.

The existence of improbable matters (which our opponents use against us) is what they themselves have no problems with and rely on in most of their traditions. They object to the Shias, without realizing the results of their stance, which in reality, cannot be accepted by any Muslim. God willing, we will explain this in more detail in the future.

The tawātur of these traditions has been clearly declared and the reappearance of Imam Mahdī, peace be on him, is famous amongst the Muslims and there is consensus among scholars regarding this matter. Highly esteemed Sunni scholars6 agree on this issue and their greatest narrators of hadith have narrated such traditions. Some of them are as follows: Aḥmad (b. Ḥanbal), Abī Dāwūd, ibn Māja, al-Tirmidhī, al-Bukhārī, Muslim, al-Nisā’ī, al-Bayhaqī, al-Māwardī, al-Ṭabarānī, al-Sam`ānī, al-Rūyānī, al-`Abdarī, Ḥāfiẓ `Abd al-`Azīz al-`Ukbarī in his Tafsīr, ibn Qutayba in Gharīb al-ḥadīth, ibn al-Sarrī, ibn `Asākir, al-Dāraqutnī in Musnad Sayyidat al-Nisā’ al-`Ālamīn Fāṭimat al-Zahrā’, al-Kisā’ī in al-Mubtada’, al-Baghawī, ibn al-Athīr, ibn al-Daiba` al-Shaibānī, al-Ḥākim in al-Mustadrak, ibn `Abd al-Bir in al-Istī`āb, Ḥāfiẓ ibn Muṭīq, al-Far`ānī, al-Numayrī, al-Munāwī, ibn Shīrawayh al-Daylamī, Sibṭ b. al-Jauzī, al-Shāriḥ al-Mu`tazilī, ibn Ṣabbāgh al-Mālikī, al-Ḥimawī, ibn al-Maghāzilī al-Shāfi`ī, Muwaffaq b. Aḥmad al-Khāwrazmī, Muḥib al-Dīn al-Ṭabarī, al-Shablanjī, al-Ṣubbān, Shaykh Manṣūr `Ali Nāṣif, and others.

You should bear in mind that the appearance of the Mahdī, peace be on him, in the end of times is a subject about which many books, articles, and treatises have been written about; from the time of the eleventh Imam, al-Ḥasan al-`Askarī, peace be on him, until now. Rarely, can one locate a Shia scholar who has not written an exclusive book or an article or some special words on this subject. For the seekers of truth, reference to even a few of these would suffice.

This is in addition to the works of Sunni scholars on the issue like: Ḥāfiẓ Abu Nu`aim al-Aṣbahānī’s Ṣifat al-Mahdī and Manāqib al-Mahdī, Ḥāfiẓ al-Kanjī al-Shāfi`ī’s al-Bayān fi akhbār Ṣāḥib al-Zamān, Mullā `Ali al-Muttaqī’s al-Burhān fī `alāmāt Mahdī ākhir al-zamān, `Abbād b. Ya`qūb al-Rawājinī’s Akhbār al-Mahdī, Ḥāfiẓ Jalal al-Dīn al-Suyūṭī’s al-`Arf al-wardī fī akhbār al-Mahdī, ibn Ḥajar’s al-Qaul al-mukhtaṣar fī `alāmāt al-Mahdī al-Muntaẓar, Shaykh Jamāl al-Dīn Yūsuf b. Yaḥyā al-Dimashqī’s `Iqd al-durar fī akhbār al-Imām al-Muntaẓar, etc. Moreover, an independent book called al-Fawāṣim `an l-fitan al-qawāṣim has been mentioned in one of the biographies available in al-Sīrat al-ḥalabiyya.

The purpose of this book’s preface is to clarify for the readers the falsity of those who claim to be the Mahdī or another Imam, during the period of occultation, particularly in recent times. This is a great need of the Muslims today because the enemies of Islam are constantly on the lookout to grasp at any available opportunity to break up the Muslims and ignite the fire of differences and disputes among them in order to facilitate their imperialistic and colonialist desires and gain control over their countries and peoples.

By Allah, nothing disgraces the Muslims but their differences and disputes. The followers of falsehood and disbelief can never overpower the helpers of the truth and Islam, unless disagreements and internal feuds are incited amongst them.

One of the issues used by these wicked and corrupt powers to split the Muslims and engage them in internal disputes-instead of external defense-is that of the Mahdī, may our souls be sacrificed for him7 . To achieve these goals in areas like Iran, the Indian subcontinent, and Africa, they dispatched foolish and power-hungry stooges, well known for their immorality, lack of sensibility and understanding, and vileness.

They were ignorant, or at least pretended to be so, regarding the contents of the traditions concerning his names, attributes, signs, symbols, effects, pure lineage, and noble ancestry which cannot be collectively found in any single individual, except the holy character of the twelfth Imam, Abū l-Qāsim al-Ḥujjat b. al-Ḥasan al-`Askarī b. Abū l-Ḥasan `Alī al-Hādī b. Abū Ja`far Muḥammad al-Jawād b. Abū l-Ḥasan `Alī al-Riḍā b. Abū l-Ḥasan Mūsā al-Kāẓim b. Abū `Abd-Allah Ja`far al-Ṣādiq b. Abū Ja`far Muḥammad al-Bāqir b. Abū l-Ḥasan `Alī Zain al-`Ābidīn b. Abū `Abd-Allah al-Ḥusayn, Sayyid al-Shuhadā, ibn Amīr al-Mu`minīn `Ali b. Abī Ṭālib, peace be on them all.

He will fill the earth with fairness and justice just as it will be filled with unfairness and injustice. He will conquer the whole world and will turn Islam into a global religion-to such an extent that there will remain no one on the face of earth who will worship other than Allah. There will not remain a village, but that in which the testimony of‘there is no god but Allah and Muḥammad is the Messenger of Allah’ will echo in it. When he reappears, Gabriel(Jibra’īl) will call out his and his father’s name from the heavens. This call will be heard by the inhabitants of the East and the West.

He has attributes and signs-which God willing, we shall soon mention. These signs do not fit anybody but him, whosoever he may be, let alone the poor creatures who were arrested, jailed and lived in imprisonment until they were crucified. Their plans remained incomplete, whilst they couldn’t manage their own affairs-let alone others’.

Despite such clear explanations, some negligent people thought up fancy basis’ for their false claims. Perhaps, they have not seen what has been mentioned in the Holy Quran and the traditions about the Mahdī, may peace be on him, regarding the fact that he is a special person, whose lineage, ancestry, and attributes have no equivalent. Here, we have collected and reproduced traditions from reliable and authentic Shia and Sunni sources, so that no room remains for any doubts or questions whatsoever. Indeed, this will lead to great benefits and advantages.

Mentioning these traditions in this order and detail has other purposes and benefits. There is no harm in mentioning a few of them here:

The Shia belief regarding the existence of the Mahdī, peace be on him, during the occultation and after his emergence in the end of times, is neither an obstacle to the unity of the Muslims, nor a barrier to setting aside the differences which are damaging their majesty and might. This pure belief originates from the glad tidings (in these narrations) and is not contradictory to the principles of Islam or the explicit and clear guidelines of the Holy Quran and correct Sunna.

Rather, it is a belief that stems from faith in the Holy Prophet, Allah's blessings be on him and his family, who is the source of these prophecies. Therefore, it is necessary that the Sunnis deal with this subject as they do with any other issue in which their scholars have differences amongst themselves and investigate the truth like they do for other problems.

Eliminating Repetition: After browsing through early and also recent books on this subject which were available to me, I found many duplicate narrations. Most of the traditions are not related to a particular concept and cannot be included in a specific chapter. Since there are a number of concepts and meanings found in one tradition, the same tradition has been mentioned under different titles.

This is why duplicate narrations can be found in the books of both sects on the one hand and the truncation of traditions on the other. I have refrained from doing this by simply pointing to the traditions in the other chapters and also by mentioning their locations and numbers at the end of every chapter.

Knowing that most topics are mutawātir: We have already mentioned in the first volume, some of the traditions concerning the twelve Imams, may peace be on them, because of their significance regarding our discussion. God willing, we will now proceed to narrate the traditions concerning the Mahdī, peace be on him, his attributes, and his conditions from both sects. Investigating the traditions on this subject is beyond the aim and scope (of this book) and is not possible except for those who are experts in the sciences of tradition and the great scholars.

We have restricted ourselves to mentioning only the narrations which are relevant to the facts regarding that particular topic. By doing this, we will have fulfilled the purpose for which this book has been compiled for. Whoever desires more details should refer to the writings of other scholars.

This was the preface of this book in the first edition (which was published) more than forty years ago. Thank God, in this new edition, we have succeeded in compiling a complete volume about the traditions of the twelve Imams, peace be on them, and made it the first volume. We then revised the old edition until it turned into an almost new book and we included it in the current edition as the second and the third volumes.

The three volumes have been separated into eleven main chapters and ninety-four sections. We also succeeded in adding discussions based on narrations which are related to the subject of Imam Mahdī, peace be on him, and placed them at the end of the third volume.

We ask Allah, the Exalted, to make us successful in accomplishing the tasks that are the cause of His satisfaction, and to protect us from prejudice and recklessness, and to guide us to the path of truth and justice, and to make our actions purely for Him, and to reserve them for“the Day when neither wealth nor children will benefit anybody except the one who comes to Allah with a purified heart.” 8

Chapter 1

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

1ـ أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ مَنْصُورٍ قَالَ قَالَ لِي هِشَامُ بْنُ الْحَكَمِ كَانَ بِمِصْرَ زِنْدِيقٌ تَبْلُغُهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَشْيَاءُ فَخَرَجَ إِلَى الْمَدِينَةِ لِيُنَاظِرَهُ فَلَمْ يُصَادِفْهُ بِهَا وَقِيلَ لَهُ إِنَّهُ خَارِجٌ بِمَكَّةَ فَخَرَجَ إِلَى مَكَّةَ وَنَحْنُ مَعَ أَبِي عَبْدِ الله فَصَادَفَنَا وَنَحْنُ مَعَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي الطَّوَافِ وَكَانَ اسْمُهُ عَبْدَ الْمَلِكِ وَكُنْيَتُهُ أَبُو عَبْدِ الله فَضَرَبَ كَتِفَهُ كَتِفَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا اسْمُكَ فَقَالَ اسْمِي عَبْدُ الْمَلِكِ قَالَ فَمَا كُنْيَتُكَ قَالَ كُنْيَتِي أَبُو عَبْدِ الله فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَمَنْ هَذَا الْمَلِكُ الَّذِي أَنْتَ عَبْدُهُ أَ مِنْ مُلُوكِ الارْضِ أَمْ مِنْ مُلُوكِ السَّمَاءِ وَأَخْبِرْنِي عَنِ ابْنِكَ عَبْدُ إِلَهِ السَّمَاءِ أَمْ عَبْدُ إِلَهِ الارْضِ قُلْ مَا شِئْتَ تُخْصَمُ قَالَ هِشَامُ بْنُ الْحَكَمِ فَقُلْتُ لِلزِّنْدِيقِ أَ مَا تَرُدُّ عَلَيْهِ قَالَ فَقَبَّحَ قَوْلِي فَقَالَ أَبُو عَبْدِ الله إِذَا فَرَغْتُ مِنَ الطَّوَافِ فَأْتِنَا فَلَمَّا فَرَغَ أَبُو عَبْدِ الله أَتَاهُ الزِّنْدِيقُ فَقَعَدَ بَيْنَ يَدَيْ أَبِي عَبْدِ الله وَنَحْنُ مُجْتَمِعُونَ عِنْدَهُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لِلزِّنْدِيقِ أَ تَعْلَمُ أَنَّ لِلارْضِ تَحْتاً وَفَوْقاً قَالَ نَعَمْ قَالَ فَدَخَلْتَ تَحْتَهَا قَالَ لا قَالَ فَمَا يُدْرِيكَ مَا تَحْتَهَا قَالَ لا أَدْرِي إِلا أَنِّي أَظُنُّ أَنْ لَيْسَ تَحْتَهَا شَيْ‏ءٌ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَالظَّنُّ عَجْزٌ لِمَا لا تَسْتَيْقِنُ ثُمَّ قَالَ أَبُو عَبْدِ الله أَ فَصَعِدْتَ السَّمَاءَ قَالَ لا قَالَ أَ فَتَدْرِي مَا فِيهَا قَالَ لا قَالَ عَجَباً لَكَ لَمْ تَبْلُغِ الْمَشْرِقَ وَلَمْ تَبْلُغِ الْمَغْرِبَ وَلَمْ تَنْزِلِ الارْضَ وَلَمْ تَصْعَدِ السَّمَاءَ وَلَمْ تَجُزْ هُنَاكَ فَتَعْرِفَ مَا خَلْفَهُنَّ وَأَنْتَ جَاحِدٌ بِمَا فِيهِنَّ وَهَلْ يَجْحَدُ الْعَاقِلُ مَا لا يَعْرِفُ قَالَ الزِّنْدِيقُ مَا كَلَّمَنِي بِهَذَا أَحَدٌ غَيْرُكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَأَنْتَ مِنْ ذَلِكَ فِي شَكٍّ فَلَعَلَّهُ هُوَ وَلَعَلَّهُ لَيْسَ هُوَ فَقَالَ الزِّنْدِيقُ وَلَعَلَّ ذَلِكَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّهَا الرَّجُلُ لَيْسَ لِمَنْ لا يَعْلَمُ حُجَّةٌ عَلَى مَنْ يَعْلَمُ وَلا حُجَّةَ لِلْجَاهِلِ يَا أَخَا أَهْلِ مِصْرَ تَفْهَمُ عَنِّي فَإِنَّا لا نَشُكُّ فِي الله أَبَداً أَ مَا تَرَى الشَّمْسَ وَالْقَمَرَ وَاللَّيْلَ وَالنَّهَارَ يَلِجَانِ فَلا يَشْتَبِهَانِ وَيَرْجِعَانِ قَدِ اضْطُرَّا لَيْسَ لَهُمَا مَكَانٌ إِلا مَكَانُهُمَا فَإِنْ كَانَا يَقْدِرَانِ عَلَى أَنْ يَذْهَبَا فَلِمَ يَرْجِعَانِ وَإِنْ كَانَا غَيْرَ مُضْطَرَّيْنِ فَلِمَ لا يَصِيرُ اللَّيْلُ نَهَاراً وَالنَّهَارُ لَيْلاً اضْطُرَّا وَالله يَا أَخَا أَهْلِ مِصْرَ إِلَى دَوَامِهِمَا وَالَّذِي اضْطَرَّهُمَا أَحْكَمُ مِنْهُمَا وَأَكْبَرُ فَقَالَ الزِّنْدِيقُ صَدَقْتَ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا أَخَا أَهْلِ مِصْرَ إِنَّ الَّذِي تَذْهَبُونَ إِلَيْهِ وَتَظُنُّونَ أَنَّهُ الدَّهْرُ إِنْ كَانَ الدَّهْرُ يَذْهَبُ بِهِمْ لِمَ لا يَرُدُّهُمْ وَإِنْ كَانَ يَرُدُّهُمْ لِمَ لا يَذْهَبُ بِهِمُ الْقَوْمُ مُضْطَرُّونَ يَا أَخَا أَهْلِ مِصْرَ لِمَ السَّمَاءُ مَرْفُوعَةٌ وَالارْضُ مَوْضُوعَةٌ لِمَ لا يَسْقُطُ السَّمَاءُ عَلَى الارْضِ لِمَ لا تَنْحَدِرُ الارْضُ فَوْقَ طِبَاقِهَا وَلا يَتَمَاسَكَانِ وَلا يَتَمَاسَكُ مَنْ عَلَيْهَا قَالَ الزِّنْدِيقُ أَمْسَكَهُمَا الله رَبُّهُمَا وَسَيِّدُهُمَا قَالَ فَ‏آمَنَ الزِّنْدِيقُ عَلَى يَدَيْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ إِنْ آمَنَتِ الزَّنَادِقَةُ عَلَى يَدِكَ فَقَدْ آمَنَ الْكُفَّارُ عَلَى يَدَيْ أَبِيكَ فَقَالَ الْمُؤْمِنُ الَّذِي آمَنَ عَلَى يَدَيْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) اجْعَلْنِي مِنْ تَلامِذَتِكَ فَقَالَ أَبُو عَبْدِ الله يَا هِشَامَ بْنَ الْحَكَمِ خُذْهُ إِلَيْكَ وَعَلِّمْهُ فَعَلَّمَهُ هِشَامٌ فَكَانَ مُعَلِّمَ أَهْلِ الشَّامِ وَأَهْلِ مِصْرَ الايمَانَ وَحَسُنَتْ طَهَارَتُهُ حَتَّى رَضِيَ بِهَا أَبُو عَبْدِ الله.

1. Abu Ja‘far Muhammad ibn Ya‘qub has narrated from Ali ibn Ibrahim ibn Hashim from his father, from al-Hassan ibn Ibrahim from Yunus ibn ‘Abd al-Rahman from Ali ibn Mansur who narrated the following.

“Hisham ibn al-Hakam has reported that in Egypt there lived a heretic who had heard about Imam abu ‘Abdallah (a.s.) a great deal. He traveled to Madina to debate the Imam but he missed to find the Imam therein. He was told that the Imam has traveled to the city of Makkah. He then left for Makkah and we were with the Imam (a.s.) when we came across him during our performing Tawaf (the seven times walking around the Ka‘bah). The man’s name was ‘Abdul Malik also called abu ‘Abdallah as his Kunyah in Arabic. He touched Imam abu ‘Abdallah’s shoulder with his shoulder as he walked along. The Imam asked him, “What is your name?” It is ‘Abdul Malik (meaning slave of the King).” The man replied. “What is your Kunyah?” The Imam (a.s.) asked. “It is abu ‘Abdallah (meaning father of slave of Allah).” He replied. The Imam then asked, “Who is this king whose slave you are? Is he of the earthly kings or of the heavenly ones? Tell us about your son. Is he a slave of the Lord of the heavens or a slave of the Lord of the earth? Say whatever you may it will be against you.” Hisham has said that I asked him (the heretic man), “Why do you not answer?” The man seemed to dislike my words. The Imam (a.s.) then told him, “Meet us when we finish our Tawaf (walking around the Ka‘bah).” The heretic man came to the Imam (a.s) later and sat in front of the Imam (a.s.) and we were all gathered around him.

The Imam (a.s.) then asked him, “Do you know that the earth has an underside and an upperside?” The man replied, “Yes, I know it.” The Imam then asked, “Have you gone in the underside of the earth?” The man replied, “No, I have not gone there.” The Imam (a.s.) then asked, “Do you know what is therein?” He said, “I do not know but I guess there is nothing therein.” The Imam (a.s.) then said, “Guessing is weakness. Why do you not acquire certainty?” The Imam (a.s.) then asked, “Have you climbed up into the sky?”

The man replied, “No, I have not done so.” The Imam (a.s.) then asked, “Do you know what is up there?” He replied, “No, I do not know.” The Imam (a.s.) said, “It is very strange. Without reaching the East or West, without going under the earth or climbing up the sky and not even have crossed anything to know what is behind you deny what is in them. Does any man of reason deny what he does not know?”

The heretic man then said, “No one has ever come up with such statements to me as you have.” The Imam (a.s.) then said, “So you are uncertain about Him. Perhaps He is or may be He does not exist.” The heretic man then said, “Perhaps He is.” The Imam then said, “O man, one who does not know has no authority over the one who knows. O Egyptian brethren, listen carefully. We have no doubts in the existence of Allah (God). Think about the sun, the moon, the day and the nights follow each other and do not miss their turns or become confused. They each have its place and do not have any choice. If they had any other choice they would not come back again. If they had a choice the day would not end with night and the night would not end in the day. They are forced to continue, O Egyptian brethren, I swear byAllah (God). The One who has forced them is stronger then them and greater.

What people speak of and you guess it is (dahr) motionless time if it was so, then when it would take them away it would not return them and if time have returned them then why it is not taking them away? These things, O Egyptian brethren, are compelled. Why the sky is up high and why the earth is low? Why the sky does not fall down on earth? Why the earth does not flow one layer over the other and the two do not stick to each other and why those on it do not stick to it?”

The man then said, “God their Lord has made them to hold together.” Hisham has said, “He professed belief in God in the presence of Imam abu ‘Abdallah (a.s.).”

“Humran then said to the Imam, “May Allah take my soul in service for your cause, if heretics profess belief in Allah (God) before you it is because the unbelievers converted to faith because of your father.” The man who had just professed belief in Allah requested Imam abu ‘Abdallah (a.s.) to allow him to become one of his students. The Imam then asked Hisham to teach him. Hisham taught him well and he became a teacher for the people in Syria and Egypt. His purification was very well and the Imam (a.s.) became happy with him.”

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ أَحْمَدَ بْنِ مُحَسِّنٍ الْمِيثَمِيِّ قَالَ كُنْتُ عِنْدَ أَبِي مَنْصُورٍ الْمُتَطَبِّبِ فَقَالَ أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِي قَالَ كُنْتُ أَنَا وَابْنُ أَبِي الْعَوْجَاءِ وَعَبْدُ الله بْنُ الْمُقَفَّعِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ ابْنُ الْمُقَفَّعِ تَرَوْنَ هَذَا الْخَلْقَ وَأَوْمَأَ بِيَدِهِ إِلَى مَوْضِعِ الطَّوَافِ مَا مِنْهُمْ أَحَدٌ أُوجِبُ لَهُ اسْمَ الانْسَانِيَّةِ إِلا ذَلِكَ الشَّيْخُ الْجَالِسُ يَعْنِي أَبَا عَبْدِ الله جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) فَأَمَّا الْبَاقُونَ فَرَعَاعٌ وَبَهَائِمُ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ وَكَيْفَ أَوْجَبْتَ هَذَا الاسْمَ لِهَذَا الشَّيْخِ دُونَ هَؤُلاءِ قَالَ لانِّي رَأَيْتُ عِنْدَهُ مَا لَمْ أَرَهُ عِنْدَهُمْ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ لا بُدَّ مِنِ اخْتِبَارِ مَا قُلْتَ فِيهِ مِنْهُ قَالَ فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ لا تَفْعَلْ فَإِنِّي أَخَافُ أَنْ يُفْسِدَ عَلَيْكَ مَا فِي يَدِكَ فَقَالَ لَيْسَ ذَا رَأْيَكَ وَلَكِنْ تَخَافُ أَنْ يَضْعُفَ رَأْيُكَ عِنْدِي فِي إِحْلالِكَ إِيَّاهُ الْمَحَلَّ الَّذِي وَصَفْتَ فَقَالَ ابْنُ الْمُقَفَّعِ أَمَّا إِذَا تَوَهَّمْتَ عَلَيَّ هَذَا فَقُمْ إِلَيْهِ وَتَحَفَّظْ مَا اسْتَطَعْتَ مِنَ الزَّلَلِ وَلا تَثْنِي عِنَانَكَ إِلَى اسْتِرْسَالٍ فَيُسَلِّمَكَ إِلَى عِقَالٍ وَسِمْهُ مَا لَكَ أَوْ عَلَيْكَ قَالَ فَقَامَ ابْنُ أَبِي الْعَوْجَاءِ وَبَقِيتُ أَنَا وَابْنُ الْمُقَفَّعِ جَالِسَيْنِ فَلَمَّا رَجَعَ إِلَيْنَا ابْنُ أَبِي الْعَوْجَاءِ قَالَ وَيْلَكَ يَا ابْنَ الْمُقَفَّعِ مَا هَذَا بِبَشَرٍ وَإِنْ كَانَ فِي الدُّنْيَا رُوحَانِيٌّ يَتَجَسَّدُ إِذَا شَاءَ ظَاهِراً وَيَتَرَوَّحُ إِذَا شَاءَ بَاطِناً فَهُوَ هَذَا فَقَالَ لَهُ وَكَيْفَ ذَلِكَ قَالَ جَلَسْتُ إِلَيْهِ فَلَمَّا لَمْ يَبْقَ عِنْدَهُ غَيْرِي ابْتَدَأَنِي فَقَالَ إِنْ يَكُنِ الامْرُ عَلَى مَا يَقُولُ هَؤُلاءِ وَهُوَ عَلَى مَا يَقُولُونَ يَعْنِي أَهْلَ الطَّوَافِ فَقَدْ سَلِمُوا وَعَطِبْتُمْ وَإِنْ يَكُنِ الامْرُ عَلَى مَا تَقُولُونَ وَلَيْسَ كَمَا تَقُولُونَ فَقَدِ اسْتَوَيْتُمْ وَهُمْ فَقُلْتُ لَهُ يَرْحَمُكَ الله وَأَيَّ شَيْ‏ءٍ نَقُولُ وَأَيَّ شَيْ‏ءٍ يَقُولُونَ مَا قَوْلِي وَقَوْلُهُمْ إِلا وَاحِدٌ فَقَالَ وَكَيْفَ يَكُونُ قَوْلُكَ وَقَوْلُهُمْ وَاحِداً وَهُمْ يَقُولُونَ إِنَّ لَهُمْ مَعَاداً وَثَوَاباً وَعِقَاباً وَيَدِينُونَ بِأَنَّ فِي السَّمَاءِ إِلَهاً وَأَنَّهَا عُمْرَانٌ وَأَنْتُمْ تَزْعُمُونَ أَنَّ السَّمَاءَ خَرَابٌ لَيْسَ فِيهَا أَحَدٌ قَالَ فَاغْتَنَمْتُهَا مِنْهُ فَقُلْتُ لَهُ مَا مَنَعَهُ إِنْ كَانَ الامْرُ كَمَا يَقُولُونَ أَنْ يَظْهَرَ لِخَلْقِهِ وَيَدْعُوَهُمْ إِلَى عِبَادَتِهِ حَتَّى لا يَخْتَلِفَ مِنْهُمُ اثْنَانِ وَلِمَ احْتَجَبَ عَنْهُمْ وَأَرْسَلَ إِلَيْهِمُ الرُّسُلَ وَلَوْ بَاشَرَهُمْ بِنَفْسِهِ كَانَ أَقْرَبَ إِلَى الايمَانِ بِهِ فَقَالَ لِي وَيْلَكَ وَكَيْفَ احْتَجَبَ عَنْكَ مَنْ أَرَاكَ قُدْرَتَهُ فِي نَفْسِكَ نُشُوءَكَ وَلَمْ تَكُنْ وَكِبَرَكَ بَعْدَ صِغَرِكَ وَقُوَّتَكَ بَعْدَ ضَعْفِكَ وَضَعْفَكَ بَعْدَ قُوَّتِكَ وَسُقْمَكَ بَعْدَ صِحَّتِكَ وَصِحَّتَكَ بَعْدَ سُقْمِكَ وَرِضَاكَ بَعْدَ غَضَبِكَ وَغَضَبَكَ بَعْدَ رِضَاكَ وَحُزْنَكَ.

بَعْدَ فَرَحِكَ وَفَرَحَكَ بَعْدَ حُزْنِكَ وَحُبَّكَ بَعْدَ بُغْضِكَ وَبُغْضَكَ بَعْدَ حُبِّكَ وَعَزْمَكَ بَعْدَ أَنَاتِكَ وَأَنَاتَكَ بَعْدَ عَزْمِكَ وَشَهْوَتَكَ بَعْدَ كَرَاهَتِكَ وَكَرَاهَتَكَ بَعْدَ شَهْوَتِكَ وَرَغْبَتَكَ بَعْدَ رَهْبَتِكَ وَرَهْبَتَكَ بَعْدَ رَغْبَتِكَ وَرَجَاءَكَ بَعْدَ يَأْسِكَ وَيَأْسَكَ بَعْدَ رَجَائِكَ وَخَاطِرَكَ بِمَا لَمْ يَكُنْ فِي وَهْمِكَ وَعُزُوبَ مَا أَنْتَ مُعْتَقِدُهُ عَنْ ذِهْنِكَ وَمَا زَالَ يُعَدِّدُ عَلَيَّ قُدْرَتَهُ الَّتِي هِيَ فِي نَفْسِي الَّتِي لا أَدْفَعُهَا حَتَّى ظَنَنْتُ أَنَّهُ سَيَظْهَرُ فِيمَا بَيْنِي وَبَيْنَهُ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ وَزَادَ فِي حَدِيثِ ابْنِ أَبِي الْعَوْجَاءِ حِينَ سَأَلَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ عَادَ ابْنُ أَبِي الْعَوْجَاءِ فِي الْيَوْمِ الثَّانِي إِلَى مَجْلِسِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَجَلَسَ وَهُوَ سَاكِتٌ لا يَنْطِقُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَأَنَّكَ جِئْتَ تُعِيدُ بَعْضَ مَا كُنَّا فِيهِ فَقَالَ أَرَدْتُ ذَلِكَ يَا ابْنَ رَسُولِ الله فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا أَعْجَبَ هَذَا تُنْكِرُ الله وَتَشْهَدُ أَنِّي ابْنُ رَسُولِ الله فَقَالَ الْعَادَةُ تَحْمِلُنِي عَلَى ذَلِكَ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) فَمَا يَمْنَعُكَ مِنَ الْكَلامِ قَالَ إِجْلالاً لَكَ وَمَهَابَةً مَا يَنْطَلِقُ لِسَانِي بَيْنَ يَدَيْكَ فَإِنِّي شَاهَدْتُ الْعُلَمَاءَ وَنَاظَرْتُ الْمُتَكَلِّمِينَ فَمَا تَدَاخَلَنِي هَيْبَةٌ قَطُّ مِثْلُ مَا تَدَاخَلَنِي مِنْ هَيْبَتِكَ قَالَ يَكُونُ ذَلِكَ وَلَكِنْ أَفْتَحُ عَلَيْكَ بِسُؤَالٍ وَأَقْبَلَ عَلَيْهِ فَقَالَ لَهُ أَ مَصْنُوعٌ أَنْتَ أَوْ غَيْرُ مَصْنُوعٍ فَقَالَ عَبْدُ الْكَرِيمِ بْنُ أَبِي الْعَوْجَاءِ بَلْ أَنَا غَيْرُ مَصْنُوعٍ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) فَصِفْ لِي لَوْ كُنْتَ مَصْنُوعاً كَيْفَ كُنْتَ تَكُونُ فَبَقِيَ عَبْدُ الْكَرِيمِ مَلِيّاً لا يُحِيرُ جَوَاباً وَوَلَعَ بِخَشَبَةٍ كَانَتْ بَيْنَ يَدَيْهِ وَهُوَ يَقُولُ طَوِيلٌ عَرِيضٌ عَمِيقٌ قَصِيرٌ مُتَحَرِّكٌ سَاكِنٌ كُلُّ ذَلِكَ صِفَةُ خَلْقِهِ فَقَالَ لَهُ الْعَالِمُ فَإِنْ كُنْتَ لَمْ تَعْلَمْ صِفَةَ الصَّنْعَةِ غَيْرَهَا فَاجْعَلْ نَفْسَكَ مَصْنُوعاً لِمَا تَجِدُ فِي نَفْسِكَ مِمَّا يَحْدُثُ مِنْ هَذِهِ الامُورِ فَقَالَ لَهُ عَبْدُ الْكَرِيمِ سَأَلْتَنِي عَنْ مَسْأَلَةٍ لَمْ يَسْأَلْنِي عَنْهَا أَحَدٌ قَبْلَكَ وَلا يَسْأَلُنِي أَحَدٌ بَعْدَكَ عَنْ مِثْلِهَا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هَبْكَ عَلِمْتَ أَنَّكَ لَمْ تُسْأَلْ فِيمَا مَضَى فَمَا عَلَّمَكَ أَنَّكَ لا تُسْأَلُ فِيمَا بَعْدُ عَلَى أَنَّكَ يَا عَبْدَ الْكَرِيمِ نَقَضْتَ قَوْلَكَ لانَّكَ تَزْعُمُ أَنَّ الاشْيَاءَ مِنَ الاوَّلِ سَوَاءٌ فَكَيْفَ قَدَّمْتَ وَأَخَّرْتَ ثُمَّ قَالَ يَا عَبْدَ الْكَرِيمِ أَزِيدُكَ وُضُوحاً أَ رَأَيْتَ لَوْ كَانَ مَعَكَ كِيسٌ فِيهِ جَوَاهِرُ فَقَالَ لَكَ قَائِلٌ هَلْ فِي الْكِيسِ دِينَارٌ فَنَفَيْتَ كَوْنَ الدِّينَارِ فِي الْكِيسِ فَقَالَ لَكَ صِفْ لِيَ الدِّينَارَ وَكُنْتَ غَيْرَ عَالِمٍ بِصِفَتِهِ هَلْ كَانَ لَكَ أَنْ تَنْفِيَ كَوْنَ الدِّينَارِ عَنِ الْكِيسِ وَأَنْتَ لا تَعْلَمُ قَالَ لا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَالْعَالَمُ أَكْبَرُ وَأَطْوَلُ وَأَعْرَضُ مِنَ الْكِيسِ فَلَعَلَّ فِي الْعَالَمِ صَنْعَةً مِنْ حَيْثُ لا تَعْلَمُ صِفَةَ الصَّنْعَةِ مِنْ غَيْرِ الصَّنْعَةِ فَانْقَطَعَ عَبْدُ الْكَرِيمِ وَأَجَابَ إِلَى الاسْلامِ بَعْضُ أَصْحَابِهِ وَبَقِيَ مَعَهُ بَعْضٌ فَعَادَ فِي الْيَوْمِ الثَّالِثِ فَقَالَ أَقْلِبُ السُّؤَالَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سَلْ عَمَّا شِئْتَ فَقَالَ مَا الدَّلِيلُ عَلَى حَدَثِ الاجْسَامِ فَقَالَ إِنِّي مَا وَجَدْتُ شَيْئاً صَغِيراً وَلا كَبِيراً إِلا وَإِذَا ضُمَّ إِلَيْهِ مِثْلُهُ صَارَ أَكْبَرَ وَفِي ذَلِكَ زَوَالٌ وَانْتِقَالٌ عَنِ الْحَالَةِ الاولَى وَلَوْ كَانَ قَدِيماً مَا زَالَ وَلا حَالَ لانَّ الَّذِي يَزُولُ وَيَحُولُ يَجُوزُ أَنْ يُوجَدَ وَيُبْطَلَ فَيَكُونُ بِوُجُودِهِ بَعْدَ عَدَمِهِ دُخُولٌ فِي الْحَدَثِ وَفِي كَوْنِهِ فِي الازَلِ دُخُولُهُ فِي الْعَدَمِ وَلَنْ تَجْتَمِعَ صِفَةُ الازَلِ وَالْعَدَمِ وَالْحُدُوثِ وَالْقِدَمِ فِي شَيْ‏ءٍ وَاحِدٍ فَقَالَ عَبْدُ الْكَرِيمِ هَبْكَ عَلِمْتَ فِي جَرْيِ الْحَالَتَيْنِ وَالزَّمَانَيْنِ عَلَى مَا ذَكَرْتَ وَاسْتَدْلَلْتَ بِذَلِكَ عَلَى حُدُوثِهِا فَلَوْ بَقِيَتِ الاشْيَاءُ عَلَى صِغَرِهَا مِنْ أَيْنَ كَانَ لَكَ أَنْ تَسْتَدِلَّ عَلَى حُدُوثِهِنَّ فَقَالَ الْعَالِمُ (عَلَيْهِ السَّلام) إِنَّمَا نَتَكَلَّمُ عَلَى هَذَا الْعَالَمِ الْمَوْضُوعِ فَلَوْ رَفَعْنَاهُ وَوَضَعْنَا عَالَماً آخَرَ كَانَ لا شَيْ‏ءَ أَدَلَّ عَلَى الْحَدَثِ مِنْ رَفْعِنَا إِيَّاهُ وَوَضْعِنَا غَيْرَهُ وَلَكِنْ أُجِيبُكَ مِنْ حَيْثُ قَدَّرْتَ أَنْ تُلْزِمَنَا فَنَقُولُ إِنَّ الاشْيَاءَ لَوْ دَامَتْ عَلَى صِغَرِهَا لَكَانَ فِي الْوَهْمِ أَنَّهُ مَتَى ضُمَّ شَيْ‏ءٌ إِلَى مِثْلِهِ كَانَ أَكْبَرَ وَفِي جَوَازِ التَّغْيِيرِ عَلَيْهِ خُرُوجُهُ مِنَ الْقِدَمِ كَمَا أَنَّ فِي تَغْيِيرِهِ دُخُولَهُ فِي الْحَدَثِ لَيْسَ لَكَ وَرَاءَهُ شَيْ‏ءٌ يَا عَبْدَ الْكَرِيمِ فَانْقَطَعَ وَخُزِيَ فَلَمَّا كَانَ مِنَ الْعَامِ الْقَابِلِ الْتَقَى مَعَهُ فِي الْحَرَمِ فَقَالَ لَهُ بَعْضُ شِيعَتِهِ إِنَّ ابْنَ أَبِي الْعَوْجَاءِ قَدْ أَسْلَمَ فَقَالَ الْعَالِمُ (عَلَيْهِ السَّلام) هُوَ أَعْمَى مِنْ ذَلِكَ لا يُسْلِمُ فَلَمَّا بَصُرَ بِالْعَالِمِ.

قَالَ سَيِّدِي وَمَوْلايَ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) مَا جَاءَ بِكَ إِلَى هَذَا الْمَوْضِعِ فَقَالَ عَادَةُ الْجَسَدِ وَسُنَّةُ الْبَلَدِ وَلِنَنْظُرَ مَا النَّاسُ فِيهِ مِنَ الْجُنُونِ وَالْحَلْقِ وَرَمْيِ الْحِجَارَةِ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) أَنْتَ بَعْدُ عَلَى عُتُوِّكَ وَضَلالِكَ يَا عَبْدَ الْكَرِيمِ فَذَهَبَ يَتَكَلَّمُ فَقَالَ لَهُ (عَلَيْهِ السَّلام) لا جِدَالَ فِي الْحَجِّ وَنَفَضَ رِدَاءَهُ مِنْ يَدِهِ وَقَالَ إِنْ يَكُنِ الامْرُ كَمَا تَقُولُ وَلَيْسَ كَمَا تَقُولُ نَجَوْنَا وَنَجَوْتَ وَإِنْ يَكُنِ الامْرُ كَمَا نَقُولُ وَهُوَ كَمَا نَقُولُ نَجَوْنَا وَهَلَكْتَ فَأَقْبَلَ عَبْدُ الْكَرِيمِ عَلَى مَنْ مَعَهُ فَقَالَ وَجَدْتُ فِي قَلْبِي حَزَازَةً فَرُدُّونِي فَرَدُّوهُ فَمَاتَ لا رَحِمَهُ الله.

2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from ‘Abd al-Rahman ibn Muhammad ibn abu Hashim from Ahmad ibn Muhsin al-Maythami who said that I was with abu Mansur al-Mutatbbib who said the following.

“One of my friends has said that he was with ibn abu al-‘Awja’ and ‘Abdallah ibn al-Muqaffa‘ in the holy Mosque of Makkah and ibn al-Muqaffa‘ said, “Do you see these creatures, pointing towards the location where people walk seven times around the Kabah‘? Of all these no one deserves to be called a human being accept that Shaikh sitting there, meaning thereby Imam abu ‘Abdallah (a.s.). The rest is garble and beasts.” Upon this ibn abu al-‘Awja’ said, “For what reason do you call him a human being and not the rest?” Ibn al-Muqaffa‘ then replied, “Because I saw with him what I did not see with the others.” Ibn abu al-”Awja’ then said, “We must test your claim.” Ibn al-Muqaffa‘ then said, “I advise you not to do so lest you will lose whatever faith you have. Ibn abu al-‘Awja’ then said, “I do not think that is what you mean. I think you are afraid of failing to substantiate what you have just said about this man.” Ibn al-Muqaffa‘ then said, “If that is what you think then go to him and protect yourself as much as you can. Be strong as much as you can so you are not harnnessed and note all points against and in your favor. Ibn abu al-‘Awja’ then left and ibn al-Muqaffa‘ and I remained there. When ibn abu al-‘Awja’ returned he said, “Woe is you, O ibn al-Muqaffa‘. This is not a human being even though he lives in this world. He is a spiritual being but appears in the form of man whenever he wants the out world and turns into a spiritual being whenever he wants the inner world. That is the way he is.” Ibn al-Muqaffa‘ then asked, “How does that happen?” Ibn abu al-‘Awja’ then said, “I sat near him and when everyone had gone he turned to me and said, “If it is the way they (people walking around the Ka‘bah) say, which is true then they are saved and you are destroyed. If it is the way you say it is, which is not so then you and they are all equal.” I then asked, “May Allah be kind to you. What is it that we say and what is it that they say? We all say the same thing.” He said, “How can what you say be equal to what they say? They say that they will have a return, a day of receiving their rewards and penalties. They believe in a religion which says that in the heavens is the Lord and that they are habitable while you say that they are in ruins and there is nothing in them.”Ibn abu al-‘Awja’ has said, “I then found the opportunity to speak and I asked, “What then keeps this Lord, if it is true the way they say that He exists, from appearing to His creatures and call them to His worship so that no two people would oppose each other? Why is He hiding from them and has only sent messengers? If He would have been in direct contact with them it would have been more helpful to have faith in Him.” He then responded, “Woe is you, how someone who is already shown His power within you is hiding from you? He brought you up. You did not even exist. He made you grow when you were so small. He gave you strength and power when you were so weak and will make you weak again after being strong. He make you sick after being healthy and can give you good health after suffering sickness. He can make you happy after you experience anger and make you angry after being happy. He can make you sad after your joy and give you joy after sadness. He can give love after your experiencing hatred and hatred after enjoying love. He can give you determination after your uncertainty and uncertainty after having determination. He can give you strong desires after your experiencing dislike and dislike after having strong desires. He can give you willingness after experiencing fear and concerns and fear after having strong willingness. He can give you hope after despair and despair after having a great deal of hope. He can give you good remembrance of what you had no idea and remove what you may have had as a belief.” He kept reminding and counting for me the effects of His power within my soul that I could not deny and I begin to have a feeling that all that is between me and him will all appear in the open.”

From the same source the following is narrated from a number of our people in a Marfu‘ manner as additional statements to the above discourse of ibn abu al-‘Awja’ with Imam abu ‘Abdallah (a.s.). That abu al-‘Awja’ came the next day to the meeting of the Imam and sat down quietly. The Imam (a.s.) said to him, “Would you like to review the issues we discussed yesterday?” He replied, “I did intend to do so, O son of the messenger of Allah.” The Imam then said, “It is strange that one who does not believe in Allah acknowledges the existence of the messenger of Allah.” He replied, “It is only the habit that made me say so.” The ‘Alim (the Imam) then asked, “What is it that keeps you quite?” He replied, “It is your excellence and awesome spiritual ability that hold my tongue back from speaking. I have seen many scholars and have debated many theologians but I never experienced such an awesome feeling from them as I feel in your presence.” The Imam then said, “ It may happen. I would like to open this session with a question to you. The Imam turned to him and asked, “Are you created or uncreated?” ‘Abdul Karim ibn abu al-‘Awja’ answered, “ I am uncreated.” The ‘Alim then asked him, “Describe for us then, how you might have been if you were created.” ‘Abdal Karim remained quiet and confused and began to scribble scrabble with a piece of wood, saying, long, wide, deep, short, moving and motionless all these are the qualities of His creatures.” The ‘Alim (Imam) then said, “If you do not know anything other than these as the qualities of the creation then consider yourself a creature because that is what you find within yourself that take place and come into existence.” ‘Abdal Karim then said, “You have asked me a question that no one before had ever asked and no one ever would ask afterwards.” Abu ‘Abdallah then said, “It is fine. I noticed that you did not ask any thing in the time past but how would you know that you will not ask any thing in future? Besides, O ‘Abdal Karim, what you said is against your notion that from the beginning all things are equal. How then you made them before and after? The Imam then said, “O ‘Abdal Karim let me explain it for you. Suppose if you had a bag with you full of pearls and someone asked you, “Is there a Dinar in your bag?” You then denied and said, “No, there is no Dinar in my bag.” The person then said, “Alright, then describe for me the qualities of the Dinar but you had no knowledge of the qualities of the Dinar. Could you deny the existence of the Dinar that was from the bag but you did not know about it?” he replied, “No, I would not deny.” The Imam then said, “The world is bigger, taller and wider than a bag. Perhaps in the world there is a creature as such that you do not know in whose case you would not be able to tell the qualities of the created from the non-created.” ‘Abdal Karim remained quiet but some of his people agreed to accept Islam and a few of them remained.

He came again to the meeting of the Imam on the third day and said, “I like to reverse the question.” The Imam replied, “Ask whatever you like.” He then asked, “What is the proof that bodies did not exist and then they came into existence?” The Imam then said, “I have not seen anything small or large that on adding to it something of the same size would not make it bigger and in this there is a change and transformation from the first condition. If it, however, would have been eternal, there would have been no changing and transformation. What may cease to exist or change it may come into existence and may get destroyed, thus, with its existence after its none existence is entering into the state of coming into being and as being eternal this will take it into nothingness but the two qualities of being eternal and nothingness and the qualities of a contingent and something without a beginning in one thing do come together.” ‘Abdal Karim then said, “Suppose, I noticed that with a view to the two conditions you mentioned you considered it a proof of their contingency. If, however, things would remain small, despite the addition, then how would you prove their contingency?” The ‘Alim then said, “We speak of this universe that is already there. Were we to take it away and place another universe in its place nothingness would have, certainly, been a stronger proof of its contingency than its removal and its replacing with a different one. I, however, will answer you according to your assumption. If things would still remain small but it would certainly come into one’s thinking that whenever something like it added to another thing it then would be bigger. The fact that it can change is proof of its becoming temporal and in its changing condition is proof of its contingency. There is nothing beyond it for you, O ‘Abdal Karim. ‘Abdal Karim had nothing else to say.

Next year he met the Imam (a.s.) in Makkah again and people from his followers said that ‘Abdal Karim has become a Muslim. The Imam told him that ‘Abdal Karim was blind in this matter and would not become a Muslim. When he saw the ‘Alim he said, “My master, my chief!” The ‘Alim then asked him, “What brings you here?” He then replied, “It is the habits of the body and the traditions of the town to see what craziness makes them shave and throw pebbles.” The ‘Alim said, “It seems that you still live in your arrogance and misguidance, O ‘Abdal Karim.” He began to speak but the Imam said, “Disputation during Hajj is not permissible. The Imam freed his gown from the hand of the heretic man and said, “If it is the way you say and it is not true, then we as well as you are all saved. However, if it is the way we say and it is true we are saved but you are destroyed.” ‘Abdal Karim then turned to his people saying, “I feel pain in my heart. Take me back. They took him away and he died.

3ـ حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ الاسَدِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ الرَّازِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ بُرْدٍ الدِّينَوَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الله الْخُرَاسَانِيِّ خَادِمِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ دَخَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) وَعِنْدَهُ جَمَاعَةٌ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَيُّهَا الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ الْقَوْلُ قَوْلَكُمْ وَلَيْسَ هُوَ كَمَا تَقُولُونَ أَ لَسْنَا وَإِيَّاكُمْ شَرَعاً سَوَاءً لا يَضُرُّنَا مَا صَلَّيْنَا وَصُمْنَا وَزَكَّيْنَا وَأَقْرَرْنَا فَسَكَتَ الرَّجُلُ ثُمَّ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) وَإِنْ كَانَ الْقَوْلُ قَوْلَنَا وَهُوَ قَوْلُنَا أَ لَسْتُمْ قَدْ هَلَكْتُمْ وَنَجَوْنَا فَقَالَ رَحِمَكَ الله أَوْجِدْنِي كَيْفَ هُوَ وَأَيْنَ هُوَ فَقَالَ وَيْلَكَ إِنَّ الَّذِي ذَهَبْتَ إِلَيْهِ غَلَطٌ هُوَ أَيَّنَ الايْنَ بِلا أَيْنٍ وَكَيَّفَ الْكَيْفَ بِلا كَيْفٍ فَلا يُعْرَفُ بِالْكَيْفُوفِيَّةِ وَلا بِأَيْنُونِيَّةٍ وَلا يُدْرَكُ بِحَاسَّةٍ وَلا يُقَاسُ بِشَيْ‏ءٍ فَقَالَ الرَّجُلُ فَإِذاً إِنَّهُ لا شَيْ‏ءَ إِذَا لَمْ يُدْرَكْ بِحَاسَّةٍ مِنَ الْحَوَاسِّ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) وَيْلَكَ لَمَّا عَجَزَتْ حَوَاسُّكَ عَنْ إِدْرَاكِهِ أَنْكَرْتَ رُبُوبِيَّتَهُ وَنَحْنُ إِذَا عَجَزَتْ حَوَاسُّنَا عَنْ إِدْرَاكِهِ أَيْقَنَّا أَنَّهُ رَبُّنَا بِخِلافِ شَيْ‏ءٍ مِنَ الاشْيَاءِ قَالَ الرَّجُلُ فَأَخْبِرْنِي مَتَى كَانَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَخْبِرْنِي مَتَى لَمْ يَكُنْ فَأُخْبِرَكَ مَتَى كَانَ قَالَ الرَّجُلُ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنِّي لَمَّا نَظَرْتُ إِلَى جَسَدِي وَلَمْ يُمْكِنِّي فِيهِ زِيَادَةٌ وَلا نُقْصَانٌ فِي الْعَرْضِ وَالطُّولِ وَدَفْعِ الْمَكَارِهِ عَنْهُ وَجَرِّ الْمَنْفَعَةِ إِلَيْهِ عَلِمْتُ أَنَّ لِهَذَا الْبُنْيَانِ بَانِياً فَأَقْرَرْتُ بِهِ مَعَ مَا أَرَى مِنْ دَوَرَانِ الْفَلَكِ بِقُدْرَتِهِ وَإِنْشَاءِ السَّحَابِ وَتَصْرِيفِ الرِّيَاحَ وَمَجْرَى الشَّمْسِ وَالْقَمَرِ وَالنُّجُومِ وَغَيْرِ ذَلِكَ مِنَ الايَاتِ الْعَجِيبَاتِ الْمُبَيِّنَاتِ عَلِمْتُ أَنَّ لِهَذَا مُقَدِّراً وَمُنْشِئاً.

3. Muhammad ibn Ja‘far al-Asadi has narrated from Muhammad ibn Esma‘il al-Barmaki al-Razi from al-Husayn ibn al-Hassan ibn Bard al-Daynuri from Muhammad ibn Ali from Muhammad ibn ‘Abdallah al-Khurasani the an employee of Imam al-Rida (a.s.) who has said the following.

“An atheist man came to Imam abu al-Hassan (a.s.) while group of people was present there. The Imam (a.s.) said to him, “Consider, if what you say would be true which is not true, in such case, we all will be equal. Our fasting, prayers, giving charity and belief will not harm us.” The man remained quite. The Imam then said, “If what we say would be true, which, in fact, is true then you will be the one facing your destruction and we will be saved.” The man then said, “Please help me learn where is He and how is He?” The Imam then said, “What is the matter with you? What you say is not right. He is the ‘where’ of ‘where’ but without ‘where’. He is the ‘how’ of ‘how’ without ‘how’. He can not be defined with ‘how’ and ‘where’ and can not be comprehended with the senses or compared with anything.” The man then asked, “Tell me then when was He?” The Imam replied, “You tell me, when He was not there so that I would tell when He was there?” The man then asked, “What is the proof for His existence?” The Imam said, “When I look at my body I find that I can not do any addition or alteration to it such as width and breadth or remove its sufferings and attract all its interests. I then come to understand that for this establishment there must be a founder and then I acknowledge His existence. Besides, I see all the orbiting planets and stars, the creation of the clouds and driving of the winds, the paths of the sun, the moon, the stars and other things of the marvelous clear signs I come to believe that there is One who has designed and created all such wonderful things”

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْخَفَّافِ أَوْ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ إِنَّ عَبْدَ الله الدَّيَصَانِيَّ سَأَلَ هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَكَ رَبٌّ فَقَالَ بَلَى قَالَ أَ قَادِرٌ هُوَ قَالَ نَعَمْ قَادِرٌ قَاهِرٌ قَالَ يَقْدِرُ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لا تَكْبُرُ الْبَيْضَةُ وَلا تَصْغُرُ الدُّنْيَا قَالَ هِشَامٌ النَّظِرَةَ فَقَالَ لَهُ قَدْ أَنْظَرْتُكَ حَوْلاً ثُمَّ خَرَجَ عَنْهُ فَرَكِبَ هِشَامٌ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَقَالَ لَهُ يَا ابْنَ رَسُولِ الله أَتَانِي عَبْدُ الله الدَّيَصَانِيُّ بِمَسْأَلَةٍ لَيْسَ الْمُعَوَّلُ فِيهَا إِلا عَلَى الله وَعَلَيْكَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) عَمَّا ذَا سَأَلَكَ فَقَالَ قَالَ لِي كَيْتَ وَكَيْتَ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا هِشَامُ كَمْ حَوَاسُّكَ قَالَ خَمْسٌ قَالَ أَيُّهَا أَصْغَرُ قَالَ النَّاظِرُ قَالَ وَكَمْ قَدْرُ النَّاظِرِ قَالَ مِثْلُ الْعَدَسَةِ أَوْ أَقَلُّ مِنْهَا فَقَالَ لَهُ يَا هِشَامُ فَانْظُرْ أَمَامَكَ وَفَوْقَكَ وَأَخْبِرْنِي بِمَا تَرَى فَقَالَ أَرَى سَمَاءً وَأَرْضاً وَدُوراً وَقُصُوراً وَبَرَارِيَ وَجِبِالاً وَأَنْهَاراً فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الَّذِي قَدَرَ أَنْ يُدْخِلَ الَّذِي تَرَاهُ الْعَدَسَةَ أَوْ أَقَلَّ مِنْهَا قَادِرٌ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لا تَصْغَرُ الدُّنْيَا وَلا تَكْبُرُ الْبَيْضَةُ فَأَكَبَّ هِشَامٌ عَلَيْهِ وَقَبَّلَ يَدَيْهِ وَرَأْسَهُ وَرِجْلَيْهِ وَقَالَ حَسْبِي يَا ابْنَ رَسُولِ الله وَانْصَرَفَ إِلَى مَنْزِلِهِ وَغَدَا عَلَيْهِ الدَّيَصَانِيُّ فَقَالَ لَهُ يَا هِشَامُ إِنِّي جِئْتُكَ مُسَلِّماً وَلَمْ أَجِئْكَ مُتَقَاضِياً لِلْجَوَابِ فَقَالَ لَهُ هِشَامٌ إِنْ كُنْتَ جِئْتَ مُتَقَاضِياً فَهَاكَ الْجَوَابَ فَخَرَجَ الدَّيَصَانِيُّ عَنْهُ حَتَّى أَتَى بَابَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَلَمَّا قَعَدَ قَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا اسْمُكَ فَخَرَجَ عَنْهُ وَلَمْ يُخْبِرْهُ بِاسْمِهِ فَقَالَ لَهُ أَصْحَابُهُ كَيْفَ لَمْ تُخْبِرْهُ بِاسْمِكَ قَالَ لَوْ كُنْتُ قُلْتُ لَهُ عَبْدُ الله كَانَ يَقُولُ مَنْ هَذَا الَّذِي أَنْتَ لَهُ عَبْدٌ فَقَالُوا لَهُ عُدْ إِلَيْهِ وَقُلْ لَهُ يَدُلُّكَ عَلَى مَعْبُودِكَ وَلا يَسْأَلُكَ عَنِ اسْمِكَ فَرَجَعَ إِلَيْهِ فَقَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي وَلا تَسْأَلْنِي عَنِ اسْمِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) اجْلِسْ وَإِذَا غُلامٌ لَهُ صَغِيرٌ فِي كَفِّهِ بَيْضَةٌ يَلْعَبُ بِهَا فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) نَاوِلْنِي يَا غُلامُ الْبَيْضَةَ فَنَاوَلَهُ إِيَّاهَا فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا دَيَصَانِيُّ هَذَا حِصْنٌ مَكْنُونٌ لَهُ جِلْدٌ غَلِيظٌ وَتَحْتَ الْجِلْدِ الْغَلِيظِ جِلْدٌ رَقِيقٌ وَتَحْتَ الْجِلْدِ الرَّقِيقِ ذَهَبَةٌ مَائِعَةٌ وَفِضَّةٌ ذَائِبَةٌ فَلا الذَّهَبَةُ الْمَائِعَةُ تَخْتَلِطُ بِالْفِضَّةِ الذَّائِبَةِ وَلا الْفِضَّةُ الذَّائِبَةُ تَخْتَلِطُ بِالذَّهَبَةِ الْمَائِعَةِ فَهِيَ عَلَى حَالِهَا لَمْ يَخْرُجْ مِنْهَا خَارِجٌ مُصْلِحٌ فَيُخْبِرَ عَنْ صَلاحِهَا وَلا دَخَلَ فِيهَا مُفْسِدٌ فَيُخْبِرَ عَنْ فَسَادِهَا لا يُدْرَى لِلذَّكَرِ خُلِقَتْ أَمْ لِلانْثَى تَنْفَلِقُ عَنْ مِثْلِ أَلْوَانِ الطَّوَاوِيسِ أَ تَرَى لَهَا مُدَبِّراً قَالَ فَأَطْرَقَ مَلِيّاً ثُمَّ قَالَ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَحْدَهُ لا شَرِيكَ لَهُ وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّكَ إِمَامٌ وَحُجَّةٌ مِنَ الله عَلَى خَلْقِهِ وَأَنَا تَائِبٌ مِمَّا كُنْتُ فِيهِ.

4. Ali ibn Ibrahim has narrated from Muhammad ibn Ishaq al-Khaffaf or from his father from Muhammad ibn Ishaq who has said the following. “‘Abdallah al-Daysani asked Hisham ibn al-Hakam, ‘Do you have a God?’” He replied, “Yes, I have a God.” He then asked, “Is He powerful?” Hisham then replied, “Yes, He is powerful and the most powerful One.” The man then asked, “Can He fit the whole world inside an egg without any change in the size of either one?” Hisham then said, “Give me a little time.” The man said, “I give you one whole year and he left.” Hisham then went to see Imam abu ‘Abdallah (a.s.) for an Answer. After asking permission that he was granted Hisham explained, “Al-Daysani asked me a question today and I see no one except Allah and yourself to answer it.” The Imam then asked, “What is the question?” Hisham restated the question that al-Daysani had asked. The Imam then said, “O Hisham, how many are your senses?” He replied, “They are five.” The Imam then asked, “Which one is the smallest?” He replied, “The seeing sense.” The Imam then asked, “How big is its size?” He replied, “It is about the size of the pupil or smaller.” The Imam then said, “O Hisham, look in front of you and above you and then tell me what you have seen.” Hisham then replied, “I can see the sky, the earth, the houses, the buildings, the land, the mountains and the water canals.” The Imam then said, “The One who has been able to fit all that you can see in a pupil or even a smaller thing is also able to fit the whole world in side an egg without any change in the size of any one of them. Hisham bowed down and kissed the feet, the hands and the head of the Imam (a.s.) saying, “This is enough for me O descendant of the holy Prophet and then left for his home. The next day al-Daysani met him and said, “I have come just to say greetings to you and not for an answer to my question” Hisham then said, “Even if you may have come for an answer it is ready.” Al-Daysani then left to meet Imam abu ‘Abdallah (a.s.) and after asking permission for a meeting which was granted he sat down and said, “O Ja‘far ibn Muhammad, “Guide me to my Lord.” The Imam then asked, “What is your name?” He then left without answering the Imam and his people asked him, “Why did you not answer the Imam?” He replied, “Were I to tell him that it is ‘Abdallah he would then ask that who is this Lord whose slave are you?” They then said, “Return to him and ask him to guide you to your Lord without asking your name.” He then returned back to the Imam and asked, “O Ja‘far ibn Muhammad, “Guide me to my Lord but do not ask my name.” The Imam asked him to sit down. A young boy, son of the Imam was there playing with an egg in his hand and the Imam asked, “Fetch me the egg O young man. The boy gave the egg to the Imam who said, “O Daysani, this is a secure castle. It has a thicker outer shell and inside of it there is much finer shell inside of which there is liquid gold and flowing silver. The liquid gold does not mix with the flowing silver nor does the flowing silver mix the liquid gold. Such is its condition no expert comes out therefrom to find out what is beneficial to it to report back all about it nor any corrupting agent enters therein so that its problems would be reported. No one knows if it is created for a male or a female. It will burst out with colors of a peacock. Do you think there is someone to design and manage it?

Al-Daysani thought quietly and said, “I testify that there is no god but Allah Who is the only Lord and has no partner. I testify that Muhammad (s.a) is His servant and messenger and that you are the Imam and an authority from Allah over his creatures and I repent because of previous beliefs.”

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَكَانَ مِنْ قَوْلِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) لا يَخْلُو قَوْلُكَ إِنَّهُمَا اثْنَانِ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ أَوْ يَكُونَا ضَعِيفَيْنِ أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَالاخَرُ ضَعِيفاً فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لا يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَيَتَفَرَّدُ بِالتَّدْبِيرِ وَإِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَالاخَرَ ضَعِيفٌ ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي فَإِنْ قُلْتَ إِنَّهُمَا اثْنَانِ لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ أَوْ مُفْتَرِقَيْنِ مِنْ كُلِّ جِهَةٍ فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً وَالْفَلَكَ جَارِياً وَالتَّدْبِيرَ وَاحِداً وَاللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ دَلَّ صِحَّةُ الامْرِ وَالتَّدْبِيرِ وَائْتِلافُ الامْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فُرْجَةٌ مَا بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلاثَةٌ فَإِنِ ادَّعَيْتَ ثَلاثَةً لَزِمَكَ مَا قُلْتَ فِي الاثْنَيْنِ حَتَّى تَكُونَ بَيْنَهُمْ فُرْجَةٌ فَيَكُونُوا خَمْسَةً ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لا نِهَايَةَ لَهُ فِي الْكَثْرَةِ قَالَ هِشَامٌ فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) وُجُودُ الافَاعِيلِ دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا أَ لا تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مُشَيَّدٍ مَبْنِيٍّ عَلِمْتَ أَنَّ لَهُ بَانِياً وَإِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَلَمْ تُشَاهِدْهُ قَالَ فَمَا هُوَ قَالَ شَيْ‏ءٌ بِخِلافِ الاشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَأَنَّهُ شَيْ‏ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لا جِسْمٌ وَلا صُورَةٌ وَلا يُحَسُّ وَلا يُجَسُّ وَلا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لا تُدْرِكُهُ الاوْهَامُ وَلا تَنْقُصُهُ الدُّهُورُ وَلا تُغَيِّرُهُ الازْمَانُ.

5. Ali ibn Ibrahim has narrated from his father from ‘Abbass ibn ‘Amr al-Faqimi from Hisham ibn al-Hakam in the narration about the atheist who came to Imam abu ‘Abdallah (a.s.) and the Imam had explained to him the following.

“You assume that there are two eternal and powerful powers (who control the universe) or that both are weak or only one of them is weak and the other is powerful. If they both are powerful why then neither one ever makes an effort to remove the other one so only one would become in control of the universe? If you would assume that one is powerful and the other is weak then it is proof that there is only one, as we believe because the weakness of the other is so apparent. Besides, if you would say that they are two then they either agree with each other in all matters or disagree in the same way. Since we see the creation works in an organized manner, the orbiting objects continue to do so, the organization is one, the day, the night, the sun and the moon all show that the organization is valid and correct. The harmony in the matter shows that the organizer is One. If your claim of two would involve you to believe that there must be a gap in between to show two things and in that case, the gap will become a third one and eternal. Thus, it will involve you in three and this will involve to say what you said about the two where you needed to have a gap and in this case it will become five and so on indefinite in number and multiplicity.”

Hisham has said that of the questions of the atheist from Imam abu ‘Abdallah one was that what is the evidence of His existence? The Imam (a.s.) answered, “The existence of the effects (activities) show that someone has produced those effects and activities. Consider, when you see a well constructed building you learn that there is someone, who has built it even if you have not seen the builder with your own eyes.” The atheist then asked, “What is it then?” The Imam replied, “He is something but different from all things. I repeat my statement that speaks about Him as a thing. He is a thing in the sense of the reality of things except that He does not have a body and form. He does not have a feeling (like our sense of feeling) or touching and He does not comprehend with the five senses (as we do). Imaginations can not comprehend Him and the timeless (Dahr) times does not reduce Him and the times do not change Him.”

6ـ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كَفَى لاولِي الالْبَابِ بِخَلْقِ الرَّبِّ الْمُسَخِّرِ وَمُلْكِ الرَّبِّ الْقَاهِرِ وَجَلالِ الرَّبِّ الظَّاهِرِ وَنُورِ الرَّبِّ الْبَاهِرِ وَبُرْهَانِ الرَّبِّ الصَّادِقِ وَمَا أَنْطَقَ بِهِ أَلْسُنَ الْعِبَادِ وَمَا أَرْسَلَ بِهِ الرُّسُلَ وَمَا أَنْزَلَ عَلَى الْعِبَادِ دَلِيلاً عَلَى الرَّبِّ.

6. Muhammad ibn Ya‘qub has said that a number of our people have narrated from Ahmad ibn Muhammad al-Barqi from his father, from Ali ibn al-Ni‘man, from ibn Maskan, from Dawud ibn Farqad from abu Sa‘id al-Zuhri from Imam abu Ja‘far (a.s.) who said the following. “For the people of understanding as proof of the existence of the Allah it is enough that He has created all things and has kept them full under His control. It is enough proof that He is the Most powerful king. It is enough proof that His Majesty is manifest everywhere. That His light is the Most bright that His testimony is the Most truthful. There is enough proof of His existence in what the people speak and what the messengers have brought and what he has revealed to people as proof of His Own existence.”