Imamate And Infallibility of Imams In The Qur’an

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Imamate And Infallibility of Imams In The Qur’an Author:
Translator: Sayyid Iraj Razzaqi
Publisher: ABWA Publishing and Printing Center
Category: Imamate

Imamate And Infallibility of Imams In The Qur’an
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Imamate And Infallibility of Imams In The Qur’an

Imamate And Infallibility of Imams In The Qur’an

Author:
Publisher: ABWA Publishing and Printing Center
English

1- This book is taken from www.al-islam.org.

2- We have edited and put in several formats to have an easier access to download free.


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References

1.- Surah 33, verse 33.

2.- Al-Durr al-Manthur, vol. 5, p. 378, Dar al-Kutub al-Ilmiyyah, Beirut; Showkani’s Fath al-Qadeer, vol. 4, p. 350, Dar al-Kutub al-Ilmiyyah, Beirut; al-Ma’rifah wal-Tarikh, vol.1,p. 498.

3.- Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 172, Darl-al-Kutub al-Imiyyah, Beirut.

4.- Ibn Katheer’s Commentary, vol. 3, p. 491.

5.- Ruh al-Ma’ani, vol.22, p. 13, Dar Ihya’ al-Turath al-Arabi, Beirut.

6.- Ibn Katheer’s Commentary, vol. 3, p. 491.

7. -In Tadhkiratol Hoffaz, p. 1200, vol. 2, Dhahabi says, “Hakim Hasakani, is master, firm and unwavering in the science of hadith”.

8.- Asad al-Ghabah, vol. 5, p. 521, Dar Ihya’ al-Torath al-Arabi, Beirut.

9.- Al-Isabah, vol. 2, p. 509, Dar al-Fikr;

Adhwa al-Bayan, vol. 6, p. 578, ‘Alam al-Kutub; Beirut;

Ansab al-Ashraf, vol. 2, p. 354, Dar al-Fikr;

Bihar al-Anwar, vol. 35, pp 206- 232, on the verse of Tatheer, al-Wafa Institute; Beirut;

History of Baghdad, vol. 9, p. 126, and vol. 10, p. 278; Dar al-Fikr;

History of the City of Damascus, vol. 13, pp, 203, 206 and 207; vol. 14, pp. 141 and 145;

Ibn Abi Hatim’s Commentary, vol. 9, p. 3129; al-Maktabah al-Misriyyah; Beirut;

Abi al-Saud’s Commentary, vol.7, p. 103; Dar Ihya’ al-Torath al-Arabi; Beirut;

Al-Baidawi’s Commentary, vol. 33, p. 382; Dar al-Kutub al-Ilmiyyah;

Forat al-Kufi’s Commentary, vol. 1,p. 332- 342; An-No’man Institute;

Ibn Katheer’s Commentary of al-Qur’an al-Azim, vol. 3,p.492, Dar al-Ma’rifah; Beirut;

Ibn Adil al-Dimashqi’s Al-Lubab Commentary, vol. 15, p. 548; Dar al-Kutub al-Ilmiyyah; Beirut;

Al-Mawardi’s Commentary, vol. 4,p. 401; Dar al-Ma’rifah, Beirut;

Al-Tafsir al-Muneer, vol. 23, p. 14; Dar al-Fik al-Mo’asir;

Tahdheeb al-Tahdheeb, vol. 2, p. 258; Dar al-Fikr;

Tabari’s Jami’ al-Bayan, vol., 22, p. 5; Dar al-Ma’rifah, Beirut;

Qurtubi’s Jami’ Ahkam al-Qur’an, vol. 14, p. 183; Dar al-Fikr;

Al-Durr al-Manthur; vol. 6, p. 604; Dar al-Fikr;

Dhakha’ir al-‘Uqba, pp. 21- 24;

Rooh al-Bayan, vol., 7, p. 171; Dar Ihya’ al-Torath al-Arabi;

Al-Aloosi’s Rooh al-Ma’ani, vol 22, p. 14; Dar Ihya’ al-Torath al-Arabi;

Al-Riyadh al-Nadarah, vol. 2 (3-4), p. 135; Dar al-Nadwat al-Jadiddah; Beirut;

Ibn al-Jawzi’s Zad al-Maseer, vol. 6, p. 198; Dar al-Fikr;

Tirmidhi’s Sunan, vol. 5, pp. 327-328 and 656; Dar al-Fikr;

Beihaqi’s Al-Sunan al-Kobra, vol. 2, p. 149; Dar al-Ma’rifah, Beirut;

Dhahabi’s Siyar A’lam al-Nubalah’, vol. 3, pp. 254 and 283; al-Risalah Institute; Beirut;

An Exposition of al-Sunnat-al-Nabawiyah, vol. 14, p. 116; al-Maktab al-Islami; Beirut;

Shawahid al-Tanzeel, vol. 2, pp. 18-140; al-Tab’ wa al-Nashr Institute, Wizarat al-Irshad;

Ibn Habban’s Sahih, vol. 15, pp. 442 to 443; al-Risalah Institute; Beirut;

Muslim’s Sahih, vol. 5,p. 37; Kitab al-Fada’il, the section: Fada’il; ‘Ezzodin Institute; Beirut;

Showkani’s Fath al-Gadeer; vol. 4, pp. 349-350; Dar al-Kutub al-Ilmiya; Beirut;

Jowayni’s Far’id al-Simtayn, vol. 1, p. 367; al-Mahmoodi Institute; Beirut;

Kifayato-Talib; pp. 371 to 377; Dar Ihya’ Turath Ahl al-Bayt;

Majma' al-Zawa’id; vol. 9; pp. 166-169; Dar al-Kitab al-Arabi; Beirut;

Al-Mustadrak ‘ala al-Sahihyan, vol. 2, p. 416, and vol. 3, p. 147; Dar al-Ma’rifah, Beirut;

Abi Y’ali’s Musnad; vol. 12, pp. 344 and 456; Dar al-Hamoon Lil-Turath;

Ahmad’s Musnad, vol. 4, p.107, and vol. 6, p. 292; Dar Sadir; Beirut;

Ishaq ibn Rahawiyih’s Musnad; vol. 3, p. 678; Maktabt al-Eman; City al-Munawarah;

Tayalisi’s Musnad; p. 274; Dar al-Kitab al-Lubnani;

Tahawi’s Mushkil al-Athar; vol. 1, p. 335; Dar al-Baz;

Tabarani’s al-Mo’jam al-Sagir;vol. 1, p. 135, Dar al-Fikr;

Tabarani’s al-Mo’jam al-Awsat, vol. 2, p. 491; Maktabat al-Ma’arif; Riyadh;

Tabarani’s al-Mo’jam al-Kabir; vol. 23; pp. 245, 281, 286, 308, 327, 330, 333, 334, 337, 357, 393, and 396;

Baswi’s al-Ma’rifah wa al-Tarikh; vol. 1, p. 498;

al-Muntakhab min ‘Abd ibn Hamid’s Musnad, pp. 173 and 367; ‘Alam al-Kutub, Cairo;

Ibn Magazili’s Manaqib; pp. 301-302; al-Maktibah al-Islamiyyah.

10.- Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 148.

11.- Hakim Nayshaburi has listed in his al-Mustadrak ‘ala al-Sahihyan, narrations containing the conditions of the narrations that Bukhari and Muslim consider as authentic, but have not quoted in their works. In his Talkhis, Dhahabi expresses his idea concerning “Molaiki”, one of the transmitters of this hadith. He says, “al-Molaiki takes the narrations away (i.e.deletes the narrations)”. (On the other hand), in vol. 6, p. 132, of his Tahdhib al-Tahdhib, ibn Hajar says he is “truthful”, this being subsequent to Saji’s opinion who used the same term, which is an indication of Molaiki’s truthfulness (in narrations). Criticisms are directed against his narration of hadiths. Many other narrators of hadith have been criticized by Bukhari and Muslim.

12.- History of the City of Damascus.

13.- 'Awwam al-Uloom, vol. 11, p. 638, al-Imam Mahdi (A.S.) Institute. (This volume is about Hazrat Fatimah Zahra, peace be on her).

14.- Durr al-Manthur, vol. 6, p.603.

15.- Ibn Katheer’s Commentary, vol.3, p. 493.

16.- Durr al-Manthur, vol. 6, p. 604; al-Mu’jam al-Kabeer, vol. 23, p. 336.

17.- History of the City of Damascus,vol. 14, p.145.

18.- Ibid. vol. 13, p. 206.

19.- Ibn Katheer’s Commentary,vol. 3, p. 492;al-Tabari’s Commentary, vol. 22, p. 5.

20.- History of the City of Damascus, vol. 14, p. 141.

21.- Mushkil al-Athar, vol.1, p. 336.

22.- History of the City of Damascus, vol. 13, p. 203.

23.- Shawahid al-Tanzeel, vol. 2, p. 61.

24.- Ibid, vol. 2, p. 134.

25.- Ibid, vol. 2, p.119.

26.- Al-Mustadrak ‘ala al-Sahihyan, vol. 2, p. 416

27.- Ibn Katheer’s Commentary, vol. 3, p. 493.

28.- Mushkil al-Athar, vol. 1, p. 333, Dal al-Baz; History of City of Damscus, vol. 14, p. 145; Dar al-Fikr.

29.- History of the City of Damascus, vol. 13, p. 206, Dar al-Fikr. The chain of transmission of the hadith is as follows:

Abu Abdullah al-Frawi and abul Mozafar al-Qushayri informed us on the authority of Abu Sa’d al-Adeeb, on the authority of Abu Amru ibn Hamdan, and Umm al-Mujtaba al-Alawiyyeh informed us on the authority of Ibrahim ibn Mansoor, on the authority of Abu Bakr ibn al-Muqri, on the authority of Abu Ya’li, on the authority of Mohammad ibn Ismail ibn Abi Samina, on the authority of Abdullah ibn Dawood, on the authority of Fuzayl on the authority of Attiyyeh.

Verification of the chain of transmission of the hadith:

a). Abu Abdullah Farawi Mohammad ibn Fuzayl ibn Ahmad, concerning who Dhahabi says, “He is a master, a leader, a jurist, a theologian, Faqih, a Mufti, a famous hadith scholar in Khorasan, and the jurist of the Shrine. Regarding him Sam’ani says, “In Marv, I heard Abdul Rasheedal-Tabari say, ‘Al-Farawi is as knowledgeable as a thousand narrators (of hadith). Siyar A’lam al-Nubalah’, vol. 19, p. 615, al-Risalah Institute;

b). Abu Sa’id Adeeb Kunjroodi, concerning whom Dhahabi says, ‘He is a master, a jurist, a leader, a man of letters, a grammarian, a physician, a hadith scholar in Khorasan. Siyar A’lam al-Nubalah’, vol. 18, p. 101. Regarding him Sam’ani says, “He is a man of letters, knowledgeable, wise, well-bred; trustworthy and truthful". Al-Ansab, vol. 5, p.100, Dar al-Kutub al-Ilmiyyah, Beirut.

c). Abu Umar ibn Hamdan, concerning whom Dhahabi says, “He is a leader, a traditionist, trustworthy, fully versed in syntax, an ascetic, pious, and hadith scholar in Khorasan” Siyar A’lam al-Nubalah’, vol. 16, p. 356.

d). Ibrahim ibn Mansur, concerning whom Dhahabi says, “He is a righteous and trustworthy master; the Qur’an by” Siyar A’lam al-Nubalah’, vol. 18, p. 73.

e). Abu Bakr ibn al-Moqri, Mohammad ibn Ibrahim, concerning whom Dhahabi says, “He is a trustworthy master who has learnd the Qur’an by heart”; Siyar A’lam al-Nubalah’, vol. 16, p. 398

f). Abu Y’ali, the author of a Musnad, Ahmad ibn Ali ibn Muthanna; a traditionist of Musil; Siyar A’lam al-Nubalah’, vol. 140, p. 174.

g). Mohammad ibn Isma’il ibn Abi Samineh; concerning whom ibn Hajar has quoted in Tahdheeb al-Tahdheeb Abu Hatim and Salih ibn Mohammad to have said, “He is trustworthy”. Tahdheeb al-Tahdheeb, vol, 9, p. 50; Dar al-Firkr.

h). Abdullah ibn Dawood; concerning whom Mazzi has quoted in Tabaqat Mohammad ibn Sa’d to have said, “He is trustworthy, and worshipping”, Tahdheeb al-Kamal, vol. 14,p. 458.

i). Fuzayl ibn Gazwan; about whom ibn Jahar has quoted Ahmad and ibn Mo’in to have said, “He is trustworthy; ibn Habban has mentioned his name in his al-Thiqat”. Tahdheeb al-Tahdheeb; vol. 8, p. 267;

j). Attiyyeh (ibn Sa’d); as it is understood from Tahdheeb al-Tahdheeb, vol. 7, p. 200, Sa’ad considers him trustworthy, and ibn Mo’in says that he is meritorious. Some leaders of ilm-ar-rijal have criticized his reports. These criticisms made by such people as Nisa’i are very harsh. Experts of Dihayah and hadith, such as Tahanawi, in his Qawaid fi Uloom al-hadith, p. 117, considered the criticisms, of people as invalid. Hajaj had Attiyyeh flogged four hundred times because he refused to revile Ali (p.b.u.h) on him. One who is so steadfast in his faith will never tell lies. Some criticisms made by scholars of ilm-ar-rijal may have been made against Attiyyeh because he was a Shi’ite.

30. -Al-Tabari’s Jami’ al-Bayan, vol. 22, p. 7; Dar al-Ma’rifah, Beirut; ibn Katheer’s Commentary, vol. 3, p. 493; Dar al-Ma’rifah, Beirut.

31.- History of the City of Damascus, vol. 14, p. 141; Dar al-Fikr.

The chain of transmission of the hadith is as follows: Abu Talib ibn Abi Aqeel informed us on the authority of Abu al-Hasan al-Khal’i on the authority of Abu Mohammad al-Nahas, on the authority of Abu Sa’id ibn al-Arabi, on the authority of Abdol Rahman ibn Mohammad ibn Mansur, on the authority of al-Husain ibn al-Ahsqar, on the authority of Mansur ibn Abi al-Aswad, on the authority of al-A’mash, on the authority of Habib ibn Abi Thabit, on the authority of Shahr ibn Hawshab on the authority of Umma Salamah…”.

Verification of the chain of transmission of the hadith:

a). Abu Talib ibn Abi Aqeel; concerning whom Dhahabi says, ‘He is a religious sheikh’, vol. 20 p. 108; Siyar A’lamal-Nubalah’, Dar al-Risalah Institute;

b). Abul al-Hasan al-Khul’i, Ali ibn al-Hasan concerning whom Dhahabi says, ‘He is a religious Sheikh and a hadith scholar in Egypt’; Siyar A’lam al-Nubalah; p. 74, vol. 19;

c). Abu Mohammad al-Nahas; concerning whom Dhahabi says, “He is a truthful Sheikh, an imam (leader), a jurist, a traditionist, truthful and a hadith scholar in Egypt; vol. 17, p. 313; Siyar A’lam al-Nubalah.;

d). Abu Sa’id ibn al-Arabi, Ahmad ibn Mohammad ibn Ziyad; about whom Dhahabi says, ‘He is an imam, a traditionist, a truthful good example, who has memorized the Qur’an, and Sheikh al-Islam; p. 407, vol. 15, Siyar A’lam al-Nubalah;

e). Abu Sa’id Abdul Rahman ibn Mohammad ibn Mansur; whose name ibn Habban has mentioned in his al-Thiqat, p. 383, vol. 8; al-Kutub al-Thaqafiyyah Institute;

f). Husain al-Ashqar al-Fizari; ibn Habban has mentioned his name in his book al-Thiqat; and Ahmad ibn Hanbal has said about him, “I do not consider him among those who tell lies”. When asked whether al-Fizari was a truthful person, ibn Mo’in said “Yes he is”. Tahdheeb al-Tahdheeb, vol. 2, p. 91; Dar al-Fikr;

It was because of the school of thought al-Ashqar followed that certain criticisms were made against him which is not valid.

g). Mansur ibn Abi al-Aswad; ibn Hajar has reported ibn Mo’in’s statement in favor of Abi al-Aswad, and said that ibn Habban has mentioned Abi al-Aswad’s name in his book al-Thiqat as ‘one of the trustworthy’. Tahdheeb al-Tahdheeb, vol. 10, p. 271, Dar al-Fikr;

h). Al-A’mash; that he is truthful goes without saying. Numerous narrations are found in Bukhari and Muslim’s Sahihs which confirm his truthfulness. He is so truthfulness that

certain Sunni leaders of hadith say he is like a Mushaf; Tahdheeb al-Tahdheeb, vol. 4, p. 196, Dar al-Fikr;

i). Habib ibn Abi Thabit, he is withour doubt, a trustworthy person. Numerous narrations in Sihahs confirm this truthfulness. Tahdheeb al-Tahdheeb, vol. 2, p. 156;

j). Shahr ibn Hawshab, Ibn Hajar quotes ibn Mo’in, Ijli, and Ya’qub ibn Shaybah to have said that ibn Hawshab is a trustworthy person. Tahdheeb al-Tahdheeb, p. 325, vol. 4, Dar al-Fikr.

32.- Shawahid al-Tanzeel, p. 119, vol. 2.

33. Mushkil al-Athar, vol. 1, p. 336, Da’irt al-Ma’rifahl-Nizamiyyah bil-Hind.

34.- History of the City of Damascus, vol,. 13, pp. 202-3; Dar al-Fikr.

35.- Shawahid al-Tanzeel, vol. 2, pp. 61-2.

36.- Shawahid al-Tanzeel, vol. 2, pp. 133-4.

37.- Al-Mustadrak ‘ala al-Sahihyan, A commentary on the Qur’anic Surah of al-Ahzab, vol. 2, p. 416, Dar al-Ma’rifah, Beirut.

38.- Abi Dawood Tayalesi’s Musnad, p. 274; Dar al-Kitab al-Lubnani.

39.- Majma’ al-Zawa’id, vol. 9, p. 267, tradition 14987; Dar al-Fikr; al-Durr al-Manthur, vol. 6, p. 606; Shawahid al-Tanzeel, vol. 2, p. 44, The Institute of al-Tab’ wa al-Nashr Li-Wizarat al-Irshad al-Islamiyya.

40.- Tabari’s Jami’ al-Bayan, vol. 22, pp. 5-6; Dar al-Ma’rifah; Beirut; Haythami’s Majma’ al-Zawa’id, vol. 9, p. 266, tradition 14985; Ansab al-Ashraf, vol. 2, pp. 354-5, Dar al-Fikr; al-Muntakhab min Musnad Abd ibn Hameed, pp. 367-8; ‘Alam al-Kutub; Tirmidhi’s Sunan, vol. 5, p. 328, Dar al-Fikr; Ahmad’s Musnad, vol. 3, p. 259, Dar Sadir; Beirut; ibn Katheer’s Commentary, vol,. 3, p. 492, Dar al-Ma’rifah, Beirut; al-Mustadrak ‘ala al-Sahihyan, and Dhahabi’s Talkhees, vol. 3, p.158, Dar al-Ma’rifah, Beirut, and other books.

41.- Tabari’s Jami’ al-Bayan, vol. 22, p. 6, Dar al-Ma’rifah, Beirut; ibn Katheer’s Commentary, vol. 3, p. 492, Dar al-Ma’rifah, Beirut; Fath al-Gadeer, vol. 4, p. 350, Dar al-Kutub al-Ilmiyyeh, Beirut.

42.- Al-Durr al-Manthur, vol. 5, p. 613, and vol. 6, p. 606, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 46.

43.- Al-Muntakhab min Musnad Abd ibn Hameed, p. 173, ‘Alam al-Kutub; Dhakha’ir al-Uqba, p. 25, Al-Wafa Institute, Beirut; al-Durr al-Manthur, vol. 6, p. 604, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 47.

44.- Majma’ al-Zawa’id vol. 9, p. 267, tradition 14986, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 78.

45. -Al-Tabari’s Jami’ Al-Bayan, vol. 22, p. 5, Dar al-Ma’rifah, Beirut.

The chain of transmission of the hadith is as follows: “Mohammad ibn al-Muthanna told me: Bakr ibn Yahya ibn Zaban al-Anazi told us: Mundal informed us on the authority of al-A’mash, on the authority of Attiyyeh, on the authority of Abu Sa’id Khidri.

The name of Bakr ibn Yahya ibn Zaban, is mentioned in the chain of transmission of this hadith and also in Tahdheeb al-Tahdheeb, vol. 1, p. 428, Dar al-Fikr, Ibn Habban says’ in his book al-Thiqat that Bakr ibn Yahya is among the trustworthy narrators of hadith.

As regards Mundal (ibn Ali), Ibn Hajar says in vol. 10, p. 265, of Tahdheeb al-Tahdheeb, that Yaq’b ibn Shaybah and the companions of Yaya ibn Mo’in, and Ali ibn Madeeni consider Mundal (ibn Ali) weak in narrating hadiths, besides his being pious, learned, truthful.

It is, thus, understood that he (Mundal) is criticized for no reason but because. as Eijli has said, he is a Shi’ite.

Another narrator of the tradition is A’mash (Sulayman ibn Mehran) whose truthfulness is confirmed in many rijal books and he is so well known for his truthfulness that he is compared to the Mushaf; Tahdheeb al-Tahdheeb, vol. 4, p. 196, Dar al-Fikr.

Attiyyeh ibn Sa’id Awfi is another narrator of the hadith. As previously stated when explaining the verse of Tatheer, he has quoted the expression “No, and you are on the good path”.

46.- History of The City of Damascus, vol. 13, p. 206, Dar al-Fikr.

47.- Ibid, vol. 1, p. 332.

48.- Al-Durr Manthur, vol. 6, p. 202, Dar al-Firk.

49.- Surah 24, verse 36.

50.- Ibn Katheer’s Commentary, vol. 3, p. 493.

51.- See Muntakhab al-Athar.

52.- For futher knowledge about the various transmitters, see “Kitab Allah wa Ahl al-Bayt fi Hadith al-Thaqalayn”.

53.- Samhoodi’s Jawahir al-Iqdayn, p. 244, Dar al-Kutub al-Ilmiyyeh, Beirut; ibn Hajar’s al-Sawa’iq al-Muhriqa, “On Ahl al-Bayt’s Merits”.

54.- Fara’id al-Simtayn, vol. 1, p. 316, Al-Mahmoodi Institute lil-Tiba’a wa al-Nashr, Beirut.

55.- Surah 9, verse 55.

56.- Surah 9, verse 85.

57.- Surah 9, verse 32.

58.- Surah 61, verse 8.

59.- Tahdheeb al-Tahdheeb, vol. 9, p. 542, printed in India.

60.- Mizan al-I’tidal, vol. 3, p. 425; Dar al-Ma’rifah, Beirut.

61.- See the pamphlet on “Imammate in the hadiths of Ghadeer, Thaqalayn an Manzilat, by Rida Kardan.

62.- Muslim’s Sahih, the book of Faza’il, the section on “the Merits of Ali ibn Abi Talib, peace be on him”.

63.- Surah 11, verse 46.

Chapter 7: Imamate in the Verse of Ilm al-Kitab

﴿وَ يَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلاً قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ مَنْ عِنْدَهُ عِلْمُ الْكِتابِ﴾

Those who disbelieve say: “You are no emissary (of Allah )”. Say: “God suffices as a witness between me and you (all ), as well as the one who has knowledge about the Book. (13:43)

This verse speaks of one of the great virtues of Imam Ali, the Commander of the Faithful, peace be on upon him; a virtue that thehadith ofIhtijaj 1 has called Imam Ali’s (as) greatest virtue. The verse is, therefore, worth further deliberation.

At the outset, the verse refers to the pagans who rejected the prophet hood of the Prophet (saws) and names two witnesses who confirmed his prophecy: the Most Exalted God, and the one who has knowledge about the Book.

In order to clarify what the Qur’anic verse wants to demonstrate, we need to follow up the discussion by considering the following two points:

1. How is God’s testimony given?

2. Who is meant by “the one who has knowledge of the Book”?

The Testimony of the Most Exalted God

The Qur’anic verse mentions God, the Most Exalted, as the first witness to the prophet hood of the Prophet (saws). This testimony may be either of these two:

1. The testimony may be an oral one represented in words and discourse, and the Qur’anic verses that clearly point to the prophecy of Mohammad (saws) confirm this view, as shown in this verse,

“I swear by the Qur’an full of wisdom; most surely you are one of the apostles(36:2-3)

2. The testimony may be an actual one, in the form of miracles which God, the Most Exalted, made manifest through the Prophet (saws). These miracles, particularly the Glorious Qur’an, which is Mohammad’s ever-enduring miracle are irrefutable documents, lucid proofs and eloquent arguments for the truthfulness of his claim of being messenger of God. These miracles which are made by God in some way attest to the prophecy of the Prophet (saws).

Who Is Meant by “the One Who Has Knowledge about the Book?”

Here, the discussion focuses on what is meant by “the Book”, and by “the one who has knowledge about the book”. Some ideas are proposed in this regard, and they are as follows:

First: By “The Book ” means the divine Scriptures before the Qur’an, and “the one who has knowledge about the Book ” means the Jewish and the Christian scholars. Accordingly, the meaning of the verse would be: (O Messenger), Say: God and those who have knowledge about the previous Books, such as the Jewish and Christian scholars, are sufficient (witnesses between us) to my being messenger.

These Books contain the name and mission of the Prophet (saws); so the Jewish and Christian scholars, who are aware of the matter, bear witness to it.

Answer: This proposition is not valid, because the Jewish and Christian scholars, though well acquainted with their own divine Books, were disbelievers and would never stand witness against themselves.

Second: “The Book” means any divine Scriptures before the Qur’an, and “the one who has knowledge about the Book ” means those Jewish and Christian scholars, who were well acquainted with their own divine Scriptures (Torah and the Gospel), and who converted to Islam, such as Salman Farsi, Abdullah ibn Salam, and Tamim al-Dari.

Answer: This proposition is not valid either, because the Qur’anic Surah ofRa’d , and the verse at the beginning of this chapter which comes at the end of this Surah were revealed in Mecca, and when the above mentioned people converted to Islam they were in Medina (subsequent to the Prophet’s emigration to this city). So, to invite disbelievers who have not converted to Islam to bear witness against themselves would not make sense.

It is reported that Sha’bi and Sa’id ibn Jubayr have rejected the stated proposition that “the one who has knowledge about the Book ” refers to Abdullah ibn Salam, because the Surah ofRa’d is a Meccan one, whereas Abdullah ibn Salam became muslim in Medina.2

Third: “One who has knowledge about the Book ” means God, the and “the Book ” means لوح محفوظ “the guarded Tablet ”, thus the verse will mean: God, and the one who has knowledge of the guarded tablet -in which all facts of the world are inscribed- bear witness to your prophet hood.

Answer: This preposition is not valid either because it is understood from the appearance of the organization of the sentence,“Say: God suffices as … the Book” , that “the one who has knowledge about the Book ” is not God, who is referred to at the beginning as the first witness.

Also, in Arabic it is quite common to conjoin two attributive adjectives, as it is noticed in the following verse:

The revelation of the Book is from Allah, the Mighty, the Knowing, the Forgiver of faults and the Accepter of repentance(40:2-3)

in which the two attributive adjectives “the Forgiver of faults ”, and “the Accepter of repentance”, conjoined by “and ”, refer to God, the Mighty and High. But in the cases where a concrete noun was mentioned, commonly, no adjective is taken to refer to it. Therefore, no one can claim that the phrase “the one who has knowledge about the book ” is God, the Mighty and High.

Fourth:The Book , means “the guarded Tablet ”, and “the one who has knowledge about the Book ” means Imam Ali (p.u.b.h.) the Commander of the Faithful.

We try in the following pages to expound this proposition.

The Guarded Tablet, and the Facts of the Universe

It is understood from many Qura’nic verses that all the facts of the universe are contained in what the holy Qur’an calls “a clear book ”3, “a clear writing ’ , “a guarded tablet ”4, a notion which can be found in such verses like,“And there is nothing concealed in the heaven and the earth

but it is in a clear book ”5. Now, the question is: Is it possible for one to have acquaintance with the facts contained in the guarded tablet? If it is, who can have such acquaintance, and to what extent?

“The Purified Ones” and Their Knowledge of “the Guarded Tablet”

Now, let us consider some of the verses in the Qur’anic Surah ofWaqia,

But nay! I swear by the stations of stars; And most surely it is a great oath if you knew, Most surely it is an honoured Qur’an, In a book that is protected; None shall touch it except the purified ones ”.(56:75-79)

At the beginning God swears by the stars, then the greatness of the oath is emphasized. It is necessary to note that there is congruity and balance between the “oath” and the “truth” to be established and emphasized. The truth for which this great oath is taken is:

most surely it is an honoured Qur’an, In a book that is protected; None shall touch it except the purified ones ”.

The last statement:

None shall touch it except the purified ones

deserves particular attention.

When seen at the first time it is thought that the mentioned verse indicates that except for those who are ritually pure, no one is allowed to touch the Qur’an and its lines, for it is strictly forbidden. A deeper study of the verse, however, reveals that in the verse, the word touching is not used in its literal sense.

Also “thepurified ones ” does not mean those who have done ritual washing, for examplewudu . Besides the pronoun “it” in“None shall touch it” does not refer to the holy Qur’an, and the word “touching ” in this verse means “spiritual contact”, and “the purified ones ” means those to whom God, the Mighty and High, has granted particular “purity”. The antecedent for pronoun “it” in “none shall touch it ” is “the guarded tablet ”. Below are explanatory notes on this point:

1. The sentence “None shall touch it” is a descriptive one not a command. Apparently this sentence, like the phrases previously used as adjectivals, functions as an adjective, so it cannot be a command. It is a descriptive sentence. Also, there is no indication in the verse that there is a command that “the non-purified” must not touch the Qur’an due to the fact that the stated sentence is a command, not a descriptive one.

2. The pronoun “it” in the sentence “Non shall touch it ” refers to the phrase “a book that is protected ” which comes directly before this sentence, not to “the Qur’an ”, which comes before this phrase and which is separated from it by some words.

3. The glorious Qur’an is described to have been placed “in a book that is protected ”, out of reach of ordinary people, and this notion is incongruous with the idea that the Qur’an should not be touched.

4. Those who are ritually pure, that is who have already done the ablution or total ablution (gusl ) or have betaken themselves to pure earth (as is their duty) are called (in Arabic)mutatahir متطهر , notmutahar , مطهر.

These notes show clearly that the Qur’anic sentence:None shall touch it except the purified ones means that no one except the“purified ” one are allowed to touch, i.e. be in contact with “the book that is guarded ”, i.e. (the guarded tablet ) and get acquainted with the facts contained in it.

Let’s now see who enjoys such purity, and who “the purified ones ”, who can get acquainted with the facts contained in “the protected book ” are.

Who Are the Purified Ones?

Is the term “the purified ones ” ascribed only to angels, as certain commentators claim,6 or does it have a general sense which includes divinely purified people, as well?

A study of the verses concerned with the creation of Adam, and his knowledge of “the names ” -of whose reality the angels pronounced their lack of knowledge-, along with his being placed God’s “vicegerent ” on the earth and the angels’ bowing themselves to Adam, all establish the fact that a “perfect man” is worthier of being acquainted with special knowledge than angels.

Thus, to interpret “the purified ones ” in the verse: “None shall touch it except the purified ones ” as the angels has no reasonable basis, since the glorious Qur’an itself states that thereare chosen people who enjoy such purity.

The Verse of Tatheer and the Prophet’s Family

Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough )purifying

This verse indicates that the respectable family of the Messenger of God (saws) enjoy particular purity granted to them by God, and the phrase (thorough )purifying denotes typical purity.

We do not want here to give a detailed analysis of the verse, because we have elaborated on it in chapter six, and reached the conclusion that the respectable family of the Prophet (saws) headed by the Commander of the Faithful, Ali (as) enjoy the divine purity mentioned in the mentioned verse, are the purified ones (mutahirun ), and are meant by the holy verse:None shall touch it except the purified ones .

Asaf ibn Barakhya and His Knowledge of Some of the Book

It is known that God, the Mighty and High, granted Prophet Solomon extensive authority not only over man but over thejinn s and birds, as well. At that time whenjinn s and (a group of) people were gathering around him, Solomon asked them “Which one of you can bring the throne of Bilkis to me before she comes to me in submission? The glorious Qur’an says, an efreet of thejinns said,

I will bring it to you before you rise from your place(27:39)

Then, “The one who had some knowledge of the Book said, “I will bring it to you in the winking of an eye(27:40) and this he did.

As commentators say the “Book” in the mentioned verse means “the guarded tablet. Both Shi’ite and Sunnite commentators say that the phrase “the one who has some knowledge of the Book ” is Asaf ibn Barakhya,

Prophet Solomon’swizir , who had a surprising and extraordinary power because he had a some knowledge of the Book (the guarded tablet).

It is obvious that there are different grades of purity; the more perfect purity is, the more extensive the knowledge and power will be. We have learnt from the holy Qur’anic verse “None shall touch it except the purified ones ” that the acquaintance with the facts in “the guarded tablet ” results from a particularly divine purity.

The verse ofTatheer has established the idea that this purity, which is granted toAhl al-Bayt , is equal to the purity of the Messenger of God. It is, therefore, not strange if one says that the Commander of the Faithful, Ali, and the other infallible Imams of the Shi’ates (p.b.u.th) are acquainted with the facts in theguarded Tablet.

Accordingly Th’alibi, whom the Sunnite scholars7 of the Qur’an commentary consider animam (leader) ahafiz, and aSheikh master in the Qur’an commentary, and whose narrations the leading scholars inilm-al-rijal 8 regard as “sound and trustworthy", states in his commentaryal-Kashf wa al-Bayan ,9 that by “the one who has knowledge of the Book ” it is meant the Commander of the Faithful, Ali (as). Hakim Hasakani,10 in hisShawahid al-Tanzeel, 11 a commentary (of the Qur’an), quotes a few Companions such as Abu Sa’id Khidri, Abdullah ibn Salam and ibn Abbas to have said same the same thing.

Furthermore, Abu Sa’id Khidri and Abdullah ibn Salam are quoted to have asked the Prophet (saws): “Who is meant by “the one ” in the verse: “except the one who has knowledge of the Book ”? The Prophet (saws) told them that it was Ali (as) Sa’id ibn Jubayr, Abi Saleh and Mohammad ibn Hanafiyyeh have reported the samehadith .

Various narrators have also reported that Abdullah ibn ‘Ata was once accompanying Imam al-Baqir, peace be upon him and ibn Salam’s son passed by. So ibn ‘Ata, referring to ibn Salam, asked Imam al-Baqir (as), “Is this the son of the one who has knowledge of the Book? The Imam said, “No, he is not”. The one who has knowledge of the Book is the Commander of the Faithful, Ali ibn Abi Talib (as).

As regards the Qur’anic verse 43 of Ra’d chapter:

And those who disbelieve say: You are not a messenger. Say: Allah is sufficient as a witness between me and you and the one who has knowledge of the Book ”,

Ibn Shahr Ashoob12 states in his bookManaqib 13: Mohammad ibn Muslim, Abu Hamzah Thumali, and Jabir ibn Yaqzi quoting Imam al-Baqir (as), Ali ibn Fazzal, Fuzayl ibn Yasar and Abu Basir quoting Imam al-Sadiq (as) and Ahmad ibn Mohammad Halabi and Mohammad ibn Fuazyl quoting Imam al-Rida (as) that they said:

the one who has knowledge of the Book ” is the Commander of the Faithful, Ali (as) and the other infallible Imams (p.b.u.th.). This account is also quoted from Imam Musa ibn Ja’far (as), Zayd ibn Ali, Mohammad ibn Hanafiyyeh, Salman Farsi, Abu Sa’id Khidri and Ismail Sadi.

Kulayni’sUsul al-Kafi , through an authoritative chain of transmission, quotes Barid ibn Mua’wiyyeh, a companion of Imam al-Baqir (as) to have asked the Imam: “Who is meant by ‘the one’ in the Qur’anic verse:

‘And those who disbelieve say: Allah is sufficient as a witness between me and you and the one who has knowledge of the Book ’?”

The Imam answered, “The verse means none other than us (the infallible Imams), and Ali (as) as the foremost and best of us after the Prophet (saws)”.

We can find an interesting comparison inhadiths between the one who has knowledge of the Book i.e. Ali ibn Abi Talib (as) and the infallible Imams on the one hand and the one who has some knowledge of the Book (Asaf ibn Barkhya) on the other, which is as follows:

“Imam al-Sadiq (as) has said, ‘The one who has knowledge of the Book is the Commander of the Faithful, Ali ibn Abi Talib (as)’. When asked: ‘Who is superior, the one who has some knowledge of the Book (i.e. Asaf ibn Barkhya) or the one who has knowledge of the Book (i.e. Ali ibn Abi Talib)?’,

the Imam answered, “Comparing the knowledge of the one who has some knowledge of the Book with of the one who has knowledge of the Book is like comparing the small amount of water that touches the wing of a mosquito with the water of the sea”.14

These discussions aim to establish the idea that by “الكتابthe Book ” in the verse “the one who has knowledge of the Book ” it is meant “the guarded tablet ”. If it is taken to mean any book because it is preceded by the definite article ‘the’, it will denote any book including“the guarded tablet ”, such as the earlier Scriptures and the holy Qur’an.

The phrase “the onewho has knowledge of the Book ”, however, means Imam Ali (as), and his acquaintance with the facts in “the guarded tablet ” is inferred from the verse, “None it except the purified ones ” and from the verse ofTatheer .

His being aware of the every detail of the holy Qur’an is understood from manyhadiths , including thehadith of Thaqalayn15 which confirms that the Household of the Prophet (Ahl al-Bayt ), will never separate from the Qur’an, an indication that Imam Ali (as), has complete knowledge of the Qur’an. Were there anything in the Qur’an of which he was unaware, he would be separated from the Qur’an. Therefore, such a proposition counters thishadith.

Imam Ali’s knowledge of the divine Scriptures can be inferred from thehadiths quoted by both the Shi’ite and the Sunni narrators. It is related that Imam Ali has said, “If the cushion (on which a judge sits) was folded for me, I woud judge among the people of the Torah by their Torah, among the people of the Gospels by their Gospels, and among the people of Psalms by their Psalms”.16

References

1.- al-Misbah al-Hidayah, p. 43.

2.- Ma’alim al-Tanzeel, vol. 3, pp. 364-5; al-Itqan, vol. 1, p. 36; Dar ibn Katheer, Beirut.

3.- Surah 10, verse 61; Surah 27, verse 75; Surah 34, verse 3.

4.- Surah 85, verse 22.

5.- Surah 27, verse 75.

6.- Ruh al-Ma’ani, vol.27, p. 154, Dar Ihya’ al-Turath al-Arabi, Beirut.

7.- Dhahabi, a Sunnite great authority on ilm al-rijal says on vol. 17, p. 435, of his Siyar a’lam al-Nubalah’, “al-imam, the one who knows the Qur’an by heart, the most knowledgeable, allamah, and a master in Exgesis of the Qur’an".

8.- Abdul Gafir al-Nayshaburi in his book Tarikh Nayshabur, p. 109 regards Tha’libi as trustworthy in transmitting hadiths.

9.- Al-Kashf wa al-Bayan, vol. 5, pp. 303-3, Dar Ihya’ al-Turath al-Arabiyyah; Beirut.

10.- See Dhahabi’s words concerning Hasakani, chapter five, the commentary on the Qur’anic verse of Sadiqin.

11.- Shawahid al-Tanzeel, reviewed by Sheikh Mohammad Baqir Mahmodi, vol,. 1, p. 400.

12.- Dhahabi’s praise of Shahr Ashoob was previously mentioned while explaining the verse of Sadiqin, the trhful.

13.- Manaqib, ibn Shahr Ashoob, vol. 2, p. 29, Alama Publications, Qum.

14.- Nur al-Thaqalayn, vol. 4, pp. 87-88.

15.- Sunan of Tirmidhi, vol. 5, p. 622; Ahmad’s Musnad, vol. 3, pp. 14, 17, 26, and 59; also, vol. 5, pp. 188-9; Nisa’i’s Khasa’is Amir al-Mumenin (p.b.u.h.) pp. 84-5.

16.- Fara’id al-Simtayn, vol. 1, pp. 339-341; Shawahid al-Tanzeel, vol. 1, p. 366, tradition 384.

Chapter Two: Imam Mahdi and Mahdviyat in successively reported traditions

Every time there has to be an Imam who is acceptable to people and people follow him in every matter, considering him as an authority between themselves and Allah.

رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا[23]

(We sent) apostles as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty, Wise.

Elsewhere theHoly Quran maintains:

إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا وَهُم بِالْعُدْوَةِ الْقُصْوَى وَالرَّكْبُ أَسْفَلَ مِنكُمْ وَلَوْ تَوَاعَدتَّمْ لاَخْتَلَفْتُمْ فِي الْمِيعَادِ وَلَـكِن لِّيَقْضِيَ اللّهُ أَمْراً كَانَ مَفْعُولاً لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَن بَيِّنَةٍ وَإِنَّ اللّهَ لَسَمِيعٌ عَلِيمٌ[24]

When you were on the nearer side (of the valley) and they were on the farthest side, while the caravan was in a lower place than you; and if you had mutually made an appointment, you would certainly have broken away from the appointment, but—in order that Allah might bring about a matter which was to be done, that he who would perish might perish by clear proof, and he who would live might live by clear proof; and most surely Allah is Hearing, Knowing.

Quran again says:

سَيَقُولُ الَّذِينَ أَشْرَكُواْ لَوْ شَاء اللّهُ مَا أَشْرَكْنَا وَلاَ آبَاؤُنَا وَلاَ حَرَّمْنَا مِن شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِم حَتَّى ذَاقُواْ بَأْسَنَا قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ أَنتُمْ إَلاَّ تَخْرُصُونَ.[25]

Those who are polytheists will say: If Allah had pleased we would not have associated (aught with Him) nor our fathers, nor would we have forbidden (to ourselves) anything; even so did those before them reject until they tasted Our punishment. Say: Have you any knowledge with you so you should bring it forth to us? You only follow a conjecture and you only tell lies.

Referring to reliable prophetic traditions, we come across three successively reported traditions that deal with the issue of imamate. These three traditions prove that there is a perpetual need for an imam and declare that the number of imams does not exceed twelve.

1. Necessity of knowing the imam of the time

According to the first tradition (from among the said three successively reported traditions), everyone who dies without knowing the imam of his time dies the death of ignorance.

Every time there is a need for an imam. It is necessary for all to know him, believe in his imamate and it is obligatory for every Muslim to follow

him. If a Muslim dies without knowing the imam of his time he dies the death of ignorance.

This has been reported through numerous chains from reliable transmitters. I do not think there is anyone who dares cast doubt on the chain or meaning of these traditions.

These traditions have appeared inSahih Bukhari ,Sahih Muslim ,Musnad ,Sunan and other tradition books. They are accepted by Shias and Sunnis alike.

Muslims unanimously agree that the Holy Prophet (s) said:

من مات و لم یعرف امام زمانه مات میته جاهلیه

He who dies without knowing the imam of his time dies the death of ignorance.

This tradition has appeared with the same wording in some reference books. Taking it for granted, Sheikh Sa'ad al-Din Taftazani centers his discussions on imamate in hisSharh al-Maqasi on this tradition.[26]

This tradition has appeared (in tradition books) in other wordings as well, but we believe that all conveys the same message. The Holy Prophet (s) intends to say that Muslims are always in need of an imam who guides them and it is obligatory upon all Muslims to follow him and seek guidance from him.

In hisMusnad , Ahmad for example quotes the Holy Prophet (s) as having said:

من مات بغیر امام مات میته جاهلیه[27]

He who dies without having an imam dies the death of ignorance.

The same is reported by by Abu Dawood Tiyalisi in hisMusnad and Tabarani in hisal-Mu'ajam al-Kabir .

Ibn Hayyan in hisSahih maintains:

من مات و لیس له امام مات میته جاهلیه[28]

He who dies without having an imam dies the death of ignorance.

There are also books that have added something to this tradition saying:

من مات و لم یعرف امام زمانه فلیمت ان شاء یهودیا و ان شاء نصرانیا[29]

He who dies without knowing the imam of his time should die as he wishes – as a Jew or as a Christian.

A number of scholars have reported this tradition with this wording fromal-Masael al-Khamsun written by Fakhr Razi.

Though this tradition has also appeared in other wordings as well inSahih , Sunan and Musnad hadith collections we suffice to what we have thus far reported. We will however elaborate on some of the peculiarities of the text of this tradition.

The phrase 'من مات و لم یعرف' 'he who dies without knowing..' shows that knowing the imam is an article of faith, for the lack of such knowledge causes one to die the death of ignorance. Thus we must translate this tradition as 'he who dies without believing in imam'…

It is likewise clear that the term 'imam' does not include anyone who is practically leading his society. It includes only a righteous imam who is appointed by Allah, the Almighty.

Thus, according to this tradition, he who dies without recognizing the imam of his time together with the peculiarities mentioned dies the death of ignorance.

The term 'imam' thus does not (as mentioned) include all rulers, for it is not obligatory to know them and not knowing them does not lead one to Hell nor does it cause one to die the death of ignorance.

Thus the imam we are obliged to know, obey and believe in has to be righteous appointed by shari'a laws. It is such an imam whom we must consider an intermediary authority between ourselves and Allah. If one dies without believing in such an imam he dies the death of ignorance.

In other words, he who dies without knowing the imam of his time should die as he wishes – as a Jew or as a Christian.

The tradition of knowing the imam and its historical instances

According to historians, Abdullah bin Umar did not pay allegiance to Imam Ali (a.s). As the night fell, he met Hajjaj in his house to pay allegiance to him as Abd al-Malik's deputy. Abdullah bin Umar did not want to pass one night without having an imam. As he himself mentions, he went to Hajjaj's house in order to act on the tradition that says: He who dies without having an imam dies the death of ignorance.

As the night fell, he went to Hajjaj's house. He knocked at his door, entered his house and asked Hajjaj to accept his allegiance. Addressing Hajjaj, he said that he had heard the Holy Prophet (s) say:

من مات و لا امام له مات میته جاهلیه

He who dies without having an imam dies the death of ignorance.

Hajjaj however insulted him and stretching his foot (instead of his hand), he said: Pay allegiance to my foot. Abdullah bin Umar did what he was asked to do and thus he paid allegiance to him.

The story of Abdullah bin Umar is not surprising. This is because he did not pay allegiance to an important person like Imam Ali, commander of the faithful. He [who behaves so irresponsibly] must get humiliated and pay allegiance in such an embarrassing way to a person like Hajjaj.

In another instance, in the event of Hurra, Yazid bin Mu'awiyya put Medina for three days at the disposal of his army, allowing it to do whatever it wanted to the people of Medina.

It is well-known that in this event tens of thousands of ordinary people and hundreds of the Holy Prophet's companions were killed. They raped numerous Muslim women and as a result hundreds of illegitimate children were born.

Commenting on Abdullah bin Umar and the event of Hurra, historians point out that during the event of Hurra Abdullah bin Umar met Abdullah bin Muti'a. Abdullah bin Mut'a ordered his servant to bring a pillow for Abu Abd al-Rahman (Abdullah bin Umar). Abdullah bin Umar said that he had not come to sit. Instead, he said, he had come to tell him a tradition which

he had heard from the Holy Prophet (s). He said he had heard the Holy Prophet (s) say:

من خلع یدا من طاعه لقی الله یوم القیامه لا حجه له و من مات و لیس فی عنقه بیعه مات میته جاهلیه.[30]

He who gives up obeying [his imam] will meet Allah on the Day of Judgment without having any authority. He who dies without paying allegiance to an imam dies the death of ignorance.

Thus it is an indisputable fact that it is obligatory to know the imam of time, believe in his leadership and remain loyal to him. Traditions and the conduct of the companions of the Holy Prophet (s) testify to its truth. As mentioned before, the behavior of Abdullah bin Umar (whom Sunnis accept as a model) as an instance, indicates that it is necessary to know an imam and obey him.

It is said that this Abdullah bin Umar (finally) regretted over why he did not pay allegiance to Imam Ali, commander of the faithful and why he did not fight against Qasiteen (a rebellious group that fought against Imam Ali).

To know about the truth of the above-mentioned word, reference has to be made to books such as Ibn Sa'ad'sal-Tabaqat al-Kubra [31] , Hakim'sal-Mustadrak 'Ala al-Sahihayn [32] .

Our aim is not to elaborate on Abdullah bin Umar or others. Our aim, instead, is to bring instances fromQuran , tradition and companions' conduct to show that imamate is an essential article of Islamic faith. In every time, there is a righteous imam who is appointed by Allah. It is obligatory on all Muslims to believe in his imamate and regard him as the authority between themselves and Allah.

In a tradition that is accepted by Shias and Sunnis alike, Imam Ali (a.s) says:

ِ اللَّهُمَّ بَلَى لَا تَخْلُو الْأَرْضُ مِنْ قَائِمٍ لِلَّهِ بِحُجَّةٍ إِمَّا ظَاهِراً مَشْهُوراً وَ إِمَّا خَائِفاً مَغْمُوراً لِئَلَّا تَبْطُلَ حُجَجُ اللَّهِ وَ بَيِّنَاتُه[33]

But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear.

Speaking in this regard, Ibn Hajar says:

و فی صلاه عیسی علیه السلام خلف رجل من هذه الامه مع کونه فی آخر الزمان و قرب قیام الساعه دلاله للصحیح من الاقوال ان الارض لا تخلو من قائم لله بحجه[34]

The fact that Prophet Isa offers prayer after a man belonging to this community and the fact that he is in the end of the world and is close to resurrection confirm the tradition 'this earth will never be without those persons who will prove the universality of truth as disclosed by Allah'.

Commenting on the words of Imam Ali, commander of the faithful, Ibn Abi al-Hadid says that the reason why the earth is not devoid of such persons is that the earth must not be devoid of persons who lead people for the sake of divine order. According to him, this portion of Imam Ali's word, confirms the opinion expressed by Shias, though his co-thinkers are of the view that this refers to 'abdal' (a group of people who are righteous and truthful. Their number does not decrease. If one of them dies Allah replaces him with another one).[35]

The co-thinkers of Ibn Abi al-Hadid did not know that the term 'hujja' does not include all sorts of rulers; it includes only an infallible ruler. No one has described abdal or pious people as infallible.

His co-thinkers did not either notice the final portion of this tradition that links the existence of imam to protecting the clear signs and proofs of Allah. It is only a divinely appointed imam after the Holy Prophet (s), who can perform such a task. That is why Ibn Abi al-Hadid is right when he confesses that Shiite religion is true.

2. Two successors of the Holy Prophet (s)

There is another tradition that says: "The Holy Prophet (s) left two successors among Muslim community".

It is reported in various successively reported traditions in different variations that the Holy Prophet (s) left two things behind introducing them as his successors. Muslims would not go astray as long as they adhere to them. They are Allah's book and the Holy Prophet's progeny (a.s). The Holy Prophet (s) added that they would not separate from each other until they met him beside the pool on the Day of Judgment. Below are some examples of some sources that contain this tradition in its various variations.

The tradition as narrated by Zaid bin Thabit

Using his own chain of reporters, Ahmad bin Hanbal narrates from Zaid bin Thabit who quotes the Holy Prophet (s) as saying:

انی تارک فیکم خلیفتین: کتاب الله حبل ممدود ما بین السماء و الارض او ما بین السماء الی الارض و عترتی اهل بیتی و انهما لن یفترقا حتی یردا علی الحوض[36]

I have left two successors: Allah's book which is a stretched rope between the heaven and earth (or from heaven to earth) and my progeny (my family),These two will never separate from each other until they join me by the pool .

The tradition as reported by Jabir bin Abdullah Ansari

Using his own chain of reporters, Tirmidhi quotes Jabir bin Abdullah Ansari as saying: "During performing hajj rituals on 'Arafa day I heard the Holy Prophet (s) who was sitting on the back of his quswa camel[37] , say:

ایها الناس! قد ترکت فیکم ما ان اخدذتم به لن تضلوا: کتاب الله و عترتی اهل بیتی[38]

O people! I have left something among you to which as long as you hold fast, you will never go astray: Allah’s Book and my progeny (my family) .

Using his chain of transmitters, Ibn Abi Shayba, author of al-Mussanaf, quotes Jabir bin Abdullah Ansari as saying:

انی ترکت فیکم ما لن تضلوا بعدی ان اعتصمتم به: کتاب الله و عترتی اهل بیتی

I have left some things among you to which as long as you hold fast you will never go astray: Allah’s Book and my progeny (my family).

The tradition as reported by Abu Sa'eed Khidri

Ibn Sa'ad Ahmad bin Hanbal and Tabarani have narrated from Abu Sa'eed Khidri who quotes the Holy Prophet as having said:

یا ایها الناس! انی تارک فیکم ما ان اخذتم به لن تضلوا بعدی امرین احدهما اکبر من الاخر: کتاب الله حبل ممدود ما بین السماء و الارض و عترتی اهل بیتی و انهما لن یتفرقا حتی یردا علی الحوض

O people! I have left two things to which if you hold fast you will not go astray; two things one of which is greater than the other. Allah's book which is a stretched rope between the heaven and earth and my progeny (my family), These two will never separate from each other until they join me by the pool .

The tradition as narrated by Zaid bin Arqam

Relying on his own chain of reporters, Tirmidhi narrates from Zaid bin Arqam who quotes the Holy Prophet (s) as saying:

انی تارک فیکم ما ان تمسکتم به لن تضلوا بعدی احدهما اعظم من الاخر: کتاب الله حبل ممدود من السماء الی الارض و عترتی اهل بیتی و لن یتفرقا حتی یردا علی الحوض فانظروا کیف تخلفونی فیهما[39]

I have left two things among to which if you hold fast you will not go astray after me; one of which is greater than the other. Allah's book which is a rope stretched from heaven to earth and my progeny (my family), [These two] will never separate from each other until they join me by the pool .See how you deal with them after me .

Hakim Nayshaburi narrates from Abu Tufail from Zaid bin Arqam who says:

At a place between Macca and Medina where there were large trees, the Holy Prophet (s) dismounted his camel. People cleaned the place under the trees. The Holy Prophet (s) took rest over there and then offered there his noon prayer. Afterwards, he delivered a speech in which he praised Allah and admonished people telling whatever he was ordered by Allah to tell. He then said:

ایها الناس! انی تارک فیکم امرین لن تضلوا ان اتبعتموهما و هما کتاب الله و اهل بیتی عترتی

O people! I have left two things among you to which if you adhere you will never go astray; These two things are Allah's book and my progeny (my family).

Thereupon he thrice said:

ا تعلمون انی اولی بالمؤمنین من انفسهم؟

Do you know that I am closer to believers than their own selves.

People replied: Yes.

Thereupon the Messenger of Allah said:

من کنت مولاه فعلی مولاه

Of whomsoever I am a master then Ali is his master.

This very tradition is also reported by Hakim Nayshaburi, though from Yahya bin Ju'ada who narrates it from Zaid bin Arqam. Hakim says:

Muhammad bin Ali Shaybani told me in Kufa that Ahmad bin Hazim Ghaffari narrated from Abu Na'aeem, from Kamil Abulula from Habib bin Abu Thabit from Yahya bin Ju'ada who quotes Zaid bin Arqam as saying:

One day the Holy Prophet (s) and others (including me) went out till they reached Ghadir Khum. He ordered us to clean the place under the trees. It was extraordinarily hot. After praising Allah, the Apostle of Allah (s) said:

یا ایها الناس! انه لم یبعث نبی قط الا ما عاش نصف ما عاش الذی کان قبله و انی اوشک ان ادعی فاجیب و انی تارک فیکم ما لن تضلوا بعده کتاب الله.

O people! No prophet has come except that he has lived as long as half of what his predecessor lived. Soon I will be invited and I will accept the invitation. I leave among you something to which if you adhere you will never go astray. That is Allah's book.

Thereupon he stood up and taking Ali's hand, he said:

یا ایها الناس! من اولی بکم من انفسکم؟

O people! Who is closer to you than your own selves?

They replied: Allah and His Messenger know better.

Thereupon the Holy Prophet (s) said:

من کنت مولاه فعلی مولاه

Of whomsoever I am a master Ali is his master.

After quoting this tradition, Hakim Nayshaburi says:

The chain of the reporters of this tradition is authentic though Bukhari and Muslim have not mentioned it. In hisTalkhis , Dahabi also agrees that this tradition is authentic.[40]

Narrating this tradition from Zaid bin Arqam, Tabarani says: On Juhfa day the Holy Prophet (s) dismounted his camel. Turning his face towards people he after praising Allah said:

انی لا اجد لنبی الا نصف عمر الذی قبله و انی اوشک ان ادعی فاجیب فما انتم قائلون؟

I have not found any prophet living except half of the time of his predecessor. Soon I will be invited and I will accept the invitation. What are you saying?

They said: You were benevolent.

The Apostle of Allah said:

ا لیس تشهدون ان لا اله الا الله و ان محمدا عبده و رسوله و ان الجنه حق و النار حق و ان البعث بعد الموت حق؟

Don't you testify that there is no god except Allah, Muhammad is His servant and messenger, Hell is true, Heaven is true and that resurrection after death is true?

They said they testified they were true.

Thereupon he placed his hand on his chest saying:

و انا اشهد معکم

And I testify with you as well.

Then he said: ا لا تسمعون؟

Do you listen to my words?

They answered in the positive. Thereafter he said:

فانی فرطکم علی الحوض و انتم واردون علی الحوض و ان عرضه ابعد ما بین صنعاء و بصری فیه اقداح عدد النجوم من فضه فانظروا کیف تخلفونی فی الثقلین.

I will reach the pool before you and you will join me over there. The width of the pool is wider than the distance between San'a and Busra. There are silver bowls in the number of stars. Look out! How you will deal with the two heavy things?

At this moment somebody loudly said: O Apostle of Allah! What do you mean from Thaqalain?

The Messenger of Allah said:

کتاب الله طرف بید الله عز و جل و طرف بایدکم فاستمسکوا به و لا تضلوا و الاخر عترتی و ان اللطیف الخبیر نبأنی انهما لن یتفرقا حتی یردا علی الحوض و سألت ذلک لهما ربی. فلا تقدموهما فتهلکوا و لا تقصروا عنهما فتهلکوا و لا تعلموهم فانهم اعلم منکم

The first is Allah's book whose one end is in Allah's hand and the other in yours. Adhere to it and do not go astray. The second is my progeny. Allah, who is kind and knowing informed me that they will not separate from each other until they join me by the pool. I asked my Lord not to separate them from each other. Thus do not surpass theHoly Quran and my progeny as otherwise you will perish and do not fail to pay attention to them as otherwise you will perish. Do not teach anything to my progeny as they are more knowledgeable than you are.

Thereupon he took Ali's hand and said:

من کنت اولی به من نفسه فعلی ولیه اللهم وال من والاه و عاد من عاداه[41]

To whomsoever I am closer than his own self, Ali is his master. O Allah! Befriend those who befriend him and antagonize those who antagonize him.

Religious scholars are of the view that this tradition contains the Holy Prophet's last will. Ibn Hajar Makki says that this issue has appeared in several traditions including the following:

انی تارک فیکم ما ان تمسکتم به لن تضلوا بعدی الثقلین احدهما اعظم من الاخر: کتاب الله حبل ممدود من السماء الی الارض و عتری اهل بیتی و لن یفترقا حتی یردا علی الحوض فانظروا کیف تخلفونی فیهما

I have left two things among you to which if you hold fast you will not go astray after me; one of which is greater than the other. Allah's book which is a rope stretched from heaven to earth and my progeny (my family), [These two] will never separate from each other until they join me by the pool .See how you deal with them after me .

Quoting this tradition, Tirmidhi says that this tradition is good though few have narrated it.[42]

This tradition is however recorded by other scholars as well. Ibn Jawzi has mistakenly mentioned this tradition in hisal-Ilal al-Mutanahiya [implying that this tradition is not authentic]. How is this possible whereas this tradition is mentioned inSahih Muslim and other tradition books?[43]

In hisIstijlab Irtiqa al-Ghuraf , Hafiz Sakhavi says that the content of this tradition has appeared in other traditions as well. He mentions the name of Sulayman bin Mihran 'Aamash as an example of those who have mentioned such traditions.[44]

In his Jawahir al-'Aqdayn, Hafiz Samhudi says: "Fourthly the Messenger of Allah encourages people to adhere to Allah's book and his progeny and treat them well after him. He will ask people about Thaqalain as they will join him by the pool on the Day of Judgment. Allah will also ask people as to how they dealt with Allah's book and Prophet's progeny after the Holy Prophet (s) passed away."[45]

Moreover a variation of Thaqalain tradition contains:

اوصیکم بکتاب الله و عترتی[46]

I ask you to adhere to Allah's book and my progeny.

Religious scholars similarly mention that this tradition indicates that from among Prophet's progeny someone is always there until the Day of Judgment who is apt to be adhered to and who can lead people.

Ibn Hajar Makki says: "Thaqalain traditions indicate that there are always qualified people among Prophet's progeny, who are like Alla's book, always suitable to be adhered to and the land will never be devoid of them. That is why Prophet's progeny is considered to be the cause of the security of the inhabitants of the earth. The tradition mentioned proves what we have claimed. The Holy Prophet, somewhere in his speech, said: "فی کل خلف من امتی عدول من اهل بیتی[47] " In every generation of my community, there is a very just person from my progeny.

In his remarks on Thaqalain tradition, Hafiz Sharif Samhudi says: "Thirdly this noble tradition shows that someone is always there from the progeny of the Holy Prophet (s) until the Day of Judgment, as otherwise Prophet's words that encourage people to adhere to two heavy thing will not be meaningful. Same is the case with theHoly Quran . [It should also be permanently reliable, for the Holy Prophet has advised us to hold fast to it]. That is why (as we will mention later on) Prophet's progeny is a cause of the security of the inhabitants of earth. If they pass away the inhabitants of earth will perish."[48]

In hisal-Jami'a al-Saghir Manawi has quoted the same thing from Samhudi and so has done Zarqani Maliki in his al-Mawahib al-Ladunniya . [49]

Elsewhere Samhudi says: "Prophet's progeny to whom we are advised to adhere includes those who are in possession of knowledge of Allah's book. This is because the Holy Prophet (s) does not tell us to adhere to those who do not know about Allah's book. These scholars are always in the company of the Holy Quran until they join the Holy Prophet (s) by the pool. That is why he said:

فلا تقدموهما فتهلکوا و لا تقصروا عنهما فتهلکوا و لا تعلموهم فانهم اعلم منکم[50]

Thus do not surpass theHoly Quran and my progeny as otherwise you will perish and do not fail to pay attention to them as otherwise you will perish. Do not teach anything to my progeny as they are more knowledgeable than you are.

Commenting on this issue, in hisSharh al-Mishkat , he says: "Since the inhabitants of a house (family) know more than anyone else about the owner of the house and his living conditions, therefore the term 'progeny' does not include all relatives of the Holy Prophet (s). It includes only those of his relatives who are knowledgeable and aware of Prophet's conduct and life style. Such type of Prophet's relatives have thus the same authority Allah's book has. It is due to this that the Holy Quran maintains: و یعلمهم الکتاب و الحکمه [51] he teaches them the Book and wisdom. [52]

In his commentary, Nizam al-Din Nayshaburi, relying on Thaqalain tradition maintains that Prophet's progeny includes his heirs and successors. Commenting on 'و کیف تکفرون و انتم تتلی علیکم آیات الله و فیکم رسوله و من یعتصم بالله فقد هدی الی صراط مستقیم' But how can you disbelieve while it is you to whom the communications of Allah are recited and among you is His Apostle? And whoever holds fast to Allah he indeed is guided to the right path, he says: "The phrase 'how do you disbelieve' implies reprimand and exclamation. It exclaims how they can disbelieve while in every cases new verses are recited to them by the Holy Prophet (s) and the Messenger of Allah is present among them, solving their problems and doing away with their doubts."

As to theHoly Quran , it has to be mentioned that it will remain until the Day of Judgment. As to the Holy Prophet (s), it has to be stated that though he has passed away, his instructions are available among people. That is why it can be said that he is really present among us. His progeny is his heirs and successors. He is replaced by them. That is why he says that he has left two heavy things.[53]

3. The twelve caliphs

The third tradition maintains that Prophet's caliphs and successors are twelve people. The Holy Prophet (s) determined the number of imams whom we are duty bound to know and whoever dies while not knowing them dies the death of pre-Islamic age. They are in the company of theHoly Quran and theHoly Quran is in their company. Traditions have dealt with this issue as under:

Ahmad quotes Masruq as below: "One day I was sitting beside Abdullah bin Masud who was reciting theHoly Quran . A man asked him as to whether he had asked the Holy Prophet about the number of his successors. He said that nobody had asked him about this issue ever since he had gone to Iraq. Thereupon he said: "Yes, we asked about this from the Holy Prophet (s) and he said: اثنی عشر کعده نقباء بنی اسرائیل[54] They are like the guardians of the children of Israel, twelve people.

Muslim Nayshaburi also narrates a tradition which is as under: لا یزال الدین قائما حتی تقوم الساعه او یکون علیکم اثنا عشر خلیفه کلهم من قریش[55] This religion will remain stable until the Day of Judgment or until twelve people who are all from Quraysh tribe, rule you.

In hisSahih , Bukhari narrates from Jabir bin Samara who quotes the Holy Prophet (s) as saying: یکون اثنا عشر امیرا There will twelve rulers. Thereupon he said something which I did not hear. My father said: The Holy Prophet said: All these rulers belong to Quraish. [56]

Chapter Three: Mahid (a.s) belongs to Prophet's progeny

The third point is that Imam Mahdi (a.s) belongs to Prophet's progeny. The Holy Prophet explicitly mentioned that Mahdi who establishes justice in the world after it becomes full of injustice, is a member of his progeny.

The fact that Mahdi is a member of Prophet's progeny is stressed on in many successively reported traditions. The quotations we made from some Sunni scholars before testify to this fact. Let's now relate some of such traditions.

Though Ahmad bin Hanbal, Abu Dawood, Tirmidhi and others have narrated this tradition using various wordings, we suffice to relating it from Ahmad'sMusnad . He quotes the Holy Prophet (s) as saying: لا تقوم الساعه حتی یلی رجل من اهل بیتی یواطی اسمه اسمی[57] There will be no Resurrection Day until a man from my progeny whose name corresponds my name appears.

Commenting on Mahid's reappearance, Ibn Maja says that Ali (a.s) quotes the Holy Prophet (a) as saying: المهدی منا اهل البیت یصلحه الله فی لیله[58] Mahdi whom Allah makes dominant overnight is a member of us the ahlulbayt.

Ahmad bin Hanbal also relates a tradition from Abu Sa'eed Khidri who quotes the Holy Prophet (s) as saying: لا تقوم الساعه حتی تمتلی الارض ظلما و عدوانا. قال: ثم یخرج رجل من عترتی او من اهل بیتی یملاها قسطا و عدلا کما ملئت ظلما و عدوانا[59] There will be no Resurrection Day until the land is filled with injustice and oppression. Thereupon a man from my progeny or my family [60] appears. He will establish justice on earth after injustice and oppression spread all over it.

Hakim Nayshabur has also mentioned this tradition with the same chain of reporters with the phraseاهل بیتی 'my progeny' making no hesitation. According to him this tradition is qualified on the basis of the conditions related by Bukahri and Muslim, though they themselves have not mentioned it in their books.

In hisTalkhis , Shams al-Din Dahabi has agreed with what Hakim Nayshaburi has pointed out.[61] Elsewhere, Hakim Naysharburi has narrated this tradition from Abu Sa'eed Khidri with the phrase من عترتی (from my progeny). According to him, this tradition is qualified on the basis of the conditions related by Muslim. Dahabi has also supported Hakim's point of view.[62]

Mahdi (a.s) is from the descendants of Fatima (a.s)

There is another set of traditions that considers Mahdi (a.s) as one of the descendants of Fatima (a.s). These traditions are as under:

Abu Dawood, Ibn Maja and others say, using different wordings, that Um Salama says that she has heard the Holy Prophet (s) commenting on

Mahdi, say: المهدی من عترتی من ولد فاطمه[63] Mahdi is a member of my progeny and one of the descendants of Fatima (a.s).

Hakim Nayshaburi and Zahabi have narrated from Sa'eed bin Musayyib from Um Salama who says she heard the Holy Prophet commenting on Mahdi, say: نعم هو حق و هو من بنی فاطمه[64] Yes he is (the manifestation of) truth and is from the progeny of Fatima (a.s).

The author ofal-Taj , has considered the chain used by Abu Dawood and Hakim Nayshaburi as authentic. [65]

Mahdi is from the offspring of Imam Husain (a.s)

There are many traditions that state that Mahdi is from the offspring of Imam Husain (a.s). Below are three specimens of such traditions:

Tradition one

The Holy Prophet (s) said:

لو لم یبق من الدنیا الا یوم واحد لطول الله عزو جل ذلک الیوم حتی یبعث فیه رجلا من ولدی اسمه اسمی

If there were only one day left for the world, that day would be lengthened until a man (Hazrat Mahdi) from among my children, who is my namesake, appears.

Thereupon Salman Farsi stood up and said: O Messenger of Allah! Which of your children's offspring is he? The Messenger of Allah pated Imam Husain's shoulder saying: من ولدی هدا from the offspring of this child of mine. Many figures including Abu al-Qasim Tabarani, Ibn Asakir Demishqi, Abu Na'eem Isfahani, Ibn Qayyim Jawziya, Yusuf bin Yahya Maqdisi, Sheikh al-Islam Juwaini and In Hajar Maki, author of al-Sawaeq al-Muhriqa have mentioned this tradition in their books.[66]

Tradition Two

During the last days of his life, the Holy Prophet (s), addressing his daughter, Fatima (a.s), said:

ما یبکیک یا فاطمه! اما علمت ان الله اطلع الی الارض اطلاعه فاختار منها اباک فبعثه نبیا ثم اطلع ثانیه فاختار بعلک فاوحی الی فانکحته ایاک و اتخدته وصیا اما علمت انک بکرامه الله ایاک زوجک اعلمهم علما و اکثرهم حلما و اقدمهم سلما

O Fatima! Why do you weep? Do you not know that when Allah looked at the inhabitants of earth for the first time He chose your father as prophet from among them and when He looked at them for the second time, Hechose your husband? He told me through revelation to marry you to him and I chose him as my successor. Do you not know that Allah, in order to honor you, married you to someone who is the first Muslim, the most knowledgeable and forbearing?

Thereupon Fatima laughed and was happy. In order to make her happier, the Holy Prophet (s) said: و منا مهدی الامه الذی یصلی عیسی خلفهAnd from

among us is the Mahdi of this community, after whom Jesus offers his prayer.

He then put his hand on Imam Husain's shoulder saying: من هذا مهدی الامه The Mahdi of this community will be from his offspring.

This tradition has been reported by Dar Qutni, Abu al-Muzaffar Sam'ani, Abu Abdullah Ganji and Ibn Sabbagh Maliki.[67]

Tradition Three

The Holy Prophet (s) said: یخرج المهدی من ولد الحسین من قبل المشرق لو استقبلته الجبال لهدمها و اتخذ فیها طرقا Mahdi who is from the offspring of Husain will rise from the east. If mountains block his way he will destroy them making his way through them.

This tradition has been mentioned by Na'eem bin Hammad (in hial-Fitan ), Tabarani, Abu Na'eem Isfahani and Maqdisi, author of 'Aqd al-Durar fi Akhbar al-Muntazar.[68]

Chapter Four: The Promised Mahdi is born

The fourth point is that Imam Mahdi (a.s) is born and he is the son of Imam Hasan Askari (a.s).

In the light of many successively reported traditions accepted by all Muslims, we have thus far reached the following conclusions.

1. This community has one Mahdi and it is a must to believe in him.

2. Mahdi is from the Holy Prophet's progeny whom we are required to follow and obey not surpassing them in any matter.

3. Mahdi (a.s) is among those twelve persons whom the Messenger of Allah (s) has introduced as his successors and the leaders of Muslims after his demise and whom we are supposed to obey and follow for they belongthe Holy Prophet's progeny.

4. Mahdi is from the offspring of Husain bin Ali, the martyr of Karbala. He is the son of Imam Hasan Askari, the son of Imam Hadi, the son of Imam Jawad, the son of Imam Reza, the son of Imam Kazim, the son of Imam Sadiq, the son of Imam Baqir, the son of Imam Sajjad, the son of Imam Husain and the son of Imam Ali bin Abi Talib.

The conclusions drawn show that the earth is never devoid of righteous leaders. These righteous leaders who are from the progeny of the Holy Prophet (s) are twelve persons. It is also clear that he is the twelfth Imam and that he is born and is alive now.

It is on the basis of these facts that most of Sunni scholars confess that Imam Mahdi (a.s) is born and is alive now. They think that he is the son of Imam Hasan Askari (a.s). Below are the names of some of these scholars.

Ahmad bin Muhammad bin Hashim Balazari (d. 270 AH).

Abu Bakr Umar Bayhaqi (d. 458 AH).

Abu Muhammad Abdullah bin Khashshab (d. 567).

Ibn Azraq, a historian (d. 590 AH).

Fakhr Razi, (d. 606 AH).

Ibn Athir (d. 630).

Ibn Arabi Andulusi (d. 638).

Kamal al-Din Ibn Talha (d. 652 AH).

Sabt Ibn Jawzi (d. 654)

Abu Abdullah Ganji Shafiee (d. 658 AH).

Sadr al-Din Qunawi, (d. 672 AH).

Shams al-Din Ibn Khallakan (d. 681 AH).

Sadr al-Din Hamuee (d. 723 AH).

Shams al-Din Dahabi (d. 748 AH).

Umar bin Woordi (d. 749 AH).

Salah al-Din Safdi, (d. 764 AH.)

Shams al-Din ibn Jazari, (d. 833 AH).

Ibn Sabbagh Maliki, (d. 855 AH).

Jalal al-Din Suyuti, (d. 911 AH).

Sheik Abd al-Wahhab Sha'arani, (d. 973 AH)

Ibn Hajar Makki, (d. 974 AH).

Sheikh Ali Qadiri, (d. 1013 AH).

Sheikh Abd al-Haq Dehlavi (d. 1052 AH).

Shah Waliullah Dehlawi, (d. 1176 AH).

Sheikh Qunduzi Hanafi, (d. 1294 AH).

Chapter Two: Imam Mahdi and Mahdviyat in successively reported traditions

Every time there has to be an Imam who is acceptable to people and people follow him in every matter, considering him as an authority between themselves and Allah.

رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا[23]

(We sent) apostles as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) apostles; and Allah is Mighty, Wise.

Elsewhere theHoly Quran maintains:

إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْيَا وَهُم بِالْعُدْوَةِ الْقُصْوَى وَالرَّكْبُ أَسْفَلَ مِنكُمْ وَلَوْ تَوَاعَدتَّمْ لاَخْتَلَفْتُمْ فِي الْمِيعَادِ وَلَـكِن لِّيَقْضِيَ اللّهُ أَمْراً كَانَ مَفْعُولاً لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَن بَيِّنَةٍ وَإِنَّ اللّهَ لَسَمِيعٌ عَلِيمٌ[24]

When you were on the nearer side (of the valley) and they were on the farthest side, while the caravan was in a lower place than you; and if you had mutually made an appointment, you would certainly have broken away from the appointment, but—in order that Allah might bring about a matter which was to be done, that he who would perish might perish by clear proof, and he who would live might live by clear proof; and most surely Allah is Hearing, Knowing.

Quran again says:

سَيَقُولُ الَّذِينَ أَشْرَكُواْ لَوْ شَاء اللّهُ مَا أَشْرَكْنَا وَلاَ آبَاؤُنَا وَلاَ حَرَّمْنَا مِن شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِم حَتَّى ذَاقُواْ بَأْسَنَا قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ أَنتُمْ إَلاَّ تَخْرُصُونَ.[25]

Those who are polytheists will say: If Allah had pleased we would not have associated (aught with Him) nor our fathers, nor would we have forbidden (to ourselves) anything; even so did those before them reject until they tasted Our punishment. Say: Have you any knowledge with you so you should bring it forth to us? You only follow a conjecture and you only tell lies.

Referring to reliable prophetic traditions, we come across three successively reported traditions that deal with the issue of imamate. These three traditions prove that there is a perpetual need for an imam and declare that the number of imams does not exceed twelve.

1. Necessity of knowing the imam of the time

According to the first tradition (from among the said three successively reported traditions), everyone who dies without knowing the imam of his time dies the death of ignorance.

Every time there is a need for an imam. It is necessary for all to know him, believe in his imamate and it is obligatory for every Muslim to follow

him. If a Muslim dies without knowing the imam of his time he dies the death of ignorance.

This has been reported through numerous chains from reliable transmitters. I do not think there is anyone who dares cast doubt on the chain or meaning of these traditions.

These traditions have appeared inSahih Bukhari ,Sahih Muslim ,Musnad ,Sunan and other tradition books. They are accepted by Shias and Sunnis alike.

Muslims unanimously agree that the Holy Prophet (s) said:

من مات و لم یعرف امام زمانه مات میته جاهلیه

He who dies without knowing the imam of his time dies the death of ignorance.

This tradition has appeared with the same wording in some reference books. Taking it for granted, Sheikh Sa'ad al-Din Taftazani centers his discussions on imamate in hisSharh al-Maqasi on this tradition.[26]

This tradition has appeared (in tradition books) in other wordings as well, but we believe that all conveys the same message. The Holy Prophet (s) intends to say that Muslims are always in need of an imam who guides them and it is obligatory upon all Muslims to follow him and seek guidance from him.

In hisMusnad , Ahmad for example quotes the Holy Prophet (s) as having said:

من مات بغیر امام مات میته جاهلیه[27]

He who dies without having an imam dies the death of ignorance.

The same is reported by by Abu Dawood Tiyalisi in hisMusnad and Tabarani in hisal-Mu'ajam al-Kabir .

Ibn Hayyan in hisSahih maintains:

من مات و لیس له امام مات میته جاهلیه[28]

He who dies without having an imam dies the death of ignorance.

There are also books that have added something to this tradition saying:

من مات و لم یعرف امام زمانه فلیمت ان شاء یهودیا و ان شاء نصرانیا[29]

He who dies without knowing the imam of his time should die as he wishes – as a Jew or as a Christian.

A number of scholars have reported this tradition with this wording fromal-Masael al-Khamsun written by Fakhr Razi.

Though this tradition has also appeared in other wordings as well inSahih , Sunan and Musnad hadith collections we suffice to what we have thus far reported. We will however elaborate on some of the peculiarities of the text of this tradition.

The phrase 'من مات و لم یعرف' 'he who dies without knowing..' shows that knowing the imam is an article of faith, for the lack of such knowledge causes one to die the death of ignorance. Thus we must translate this tradition as 'he who dies without believing in imam'…

It is likewise clear that the term 'imam' does not include anyone who is practically leading his society. It includes only a righteous imam who is appointed by Allah, the Almighty.

Thus, according to this tradition, he who dies without recognizing the imam of his time together with the peculiarities mentioned dies the death of ignorance.

The term 'imam' thus does not (as mentioned) include all rulers, for it is not obligatory to know them and not knowing them does not lead one to Hell nor does it cause one to die the death of ignorance.

Thus the imam we are obliged to know, obey and believe in has to be righteous appointed by shari'a laws. It is such an imam whom we must consider an intermediary authority between ourselves and Allah. If one dies without believing in such an imam he dies the death of ignorance.

In other words, he who dies without knowing the imam of his time should die as he wishes – as a Jew or as a Christian.

The tradition of knowing the imam and its historical instances

According to historians, Abdullah bin Umar did not pay allegiance to Imam Ali (a.s). As the night fell, he met Hajjaj in his house to pay allegiance to him as Abd al-Malik's deputy. Abdullah bin Umar did not want to pass one night without having an imam. As he himself mentions, he went to Hajjaj's house in order to act on the tradition that says: He who dies without having an imam dies the death of ignorance.

As the night fell, he went to Hajjaj's house. He knocked at his door, entered his house and asked Hajjaj to accept his allegiance. Addressing Hajjaj, he said that he had heard the Holy Prophet (s) say:

من مات و لا امام له مات میته جاهلیه

He who dies without having an imam dies the death of ignorance.

Hajjaj however insulted him and stretching his foot (instead of his hand), he said: Pay allegiance to my foot. Abdullah bin Umar did what he was asked to do and thus he paid allegiance to him.

The story of Abdullah bin Umar is not surprising. This is because he did not pay allegiance to an important person like Imam Ali, commander of the faithful. He [who behaves so irresponsibly] must get humiliated and pay allegiance in such an embarrassing way to a person like Hajjaj.

In another instance, in the event of Hurra, Yazid bin Mu'awiyya put Medina for three days at the disposal of his army, allowing it to do whatever it wanted to the people of Medina.

It is well-known that in this event tens of thousands of ordinary people and hundreds of the Holy Prophet's companions were killed. They raped numerous Muslim women and as a result hundreds of illegitimate children were born.

Commenting on Abdullah bin Umar and the event of Hurra, historians point out that during the event of Hurra Abdullah bin Umar met Abdullah bin Muti'a. Abdullah bin Mut'a ordered his servant to bring a pillow for Abu Abd al-Rahman (Abdullah bin Umar). Abdullah bin Umar said that he had not come to sit. Instead, he said, he had come to tell him a tradition which

he had heard from the Holy Prophet (s). He said he had heard the Holy Prophet (s) say:

من خلع یدا من طاعه لقی الله یوم القیامه لا حجه له و من مات و لیس فی عنقه بیعه مات میته جاهلیه.[30]

He who gives up obeying [his imam] will meet Allah on the Day of Judgment without having any authority. He who dies without paying allegiance to an imam dies the death of ignorance.

Thus it is an indisputable fact that it is obligatory to know the imam of time, believe in his leadership and remain loyal to him. Traditions and the conduct of the companions of the Holy Prophet (s) testify to its truth. As mentioned before, the behavior of Abdullah bin Umar (whom Sunnis accept as a model) as an instance, indicates that it is necessary to know an imam and obey him.

It is said that this Abdullah bin Umar (finally) regretted over why he did not pay allegiance to Imam Ali, commander of the faithful and why he did not fight against Qasiteen (a rebellious group that fought against Imam Ali).

To know about the truth of the above-mentioned word, reference has to be made to books such as Ibn Sa'ad'sal-Tabaqat al-Kubra [31] , Hakim'sal-Mustadrak 'Ala al-Sahihayn [32] .

Our aim is not to elaborate on Abdullah bin Umar or others. Our aim, instead, is to bring instances fromQuran , tradition and companions' conduct to show that imamate is an essential article of Islamic faith. In every time, there is a righteous imam who is appointed by Allah. It is obligatory on all Muslims to believe in his imamate and regard him as the authority between themselves and Allah.

In a tradition that is accepted by Shias and Sunnis alike, Imam Ali (a.s) says:

ِ اللَّهُمَّ بَلَى لَا تَخْلُو الْأَرْضُ مِنْ قَائِمٍ لِلَّهِ بِحُجَّةٍ إِمَّا ظَاهِراً مَشْهُوراً وَ إِمَّا خَائِفاً مَغْمُوراً لِئَلَّا تَبْطُلَ حُجَجُ اللَّهِ وَ بَيِّنَاتُه[33]

But this earth will never be without those persons who will prove the universality of truth as disclosed by Allah, they may be well-known persons, openly and fearlessly declaring the things revealed to them or they may, under fear of harm, injury or deaths hide themselves from the public gaze and may carry on their mission privately so that the reasons proving the reality of truth as preached by religion and as demonstrated by His Prophet may not totally disappear.

Speaking in this regard, Ibn Hajar says:

و فی صلاه عیسی علیه السلام خلف رجل من هذه الامه مع کونه فی آخر الزمان و قرب قیام الساعه دلاله للصحیح من الاقوال ان الارض لا تخلو من قائم لله بحجه[34]

The fact that Prophet Isa offers prayer after a man belonging to this community and the fact that he is in the end of the world and is close to resurrection confirm the tradition 'this earth will never be without those persons who will prove the universality of truth as disclosed by Allah'.

Commenting on the words of Imam Ali, commander of the faithful, Ibn Abi al-Hadid says that the reason why the earth is not devoid of such persons is that the earth must not be devoid of persons who lead people for the sake of divine order. According to him, this portion of Imam Ali's word, confirms the opinion expressed by Shias, though his co-thinkers are of the view that this refers to 'abdal' (a group of people who are righteous and truthful. Their number does not decrease. If one of them dies Allah replaces him with another one).[35]

The co-thinkers of Ibn Abi al-Hadid did not know that the term 'hujja' does not include all sorts of rulers; it includes only an infallible ruler. No one has described abdal or pious people as infallible.

His co-thinkers did not either notice the final portion of this tradition that links the existence of imam to protecting the clear signs and proofs of Allah. It is only a divinely appointed imam after the Holy Prophet (s), who can perform such a task. That is why Ibn Abi al-Hadid is right when he confesses that Shiite religion is true.

2. Two successors of the Holy Prophet (s)

There is another tradition that says: "The Holy Prophet (s) left two successors among Muslim community".

It is reported in various successively reported traditions in different variations that the Holy Prophet (s) left two things behind introducing them as his successors. Muslims would not go astray as long as they adhere to them. They are Allah's book and the Holy Prophet's progeny (a.s). The Holy Prophet (s) added that they would not separate from each other until they met him beside the pool on the Day of Judgment. Below are some examples of some sources that contain this tradition in its various variations.

The tradition as narrated by Zaid bin Thabit

Using his own chain of reporters, Ahmad bin Hanbal narrates from Zaid bin Thabit who quotes the Holy Prophet (s) as saying:

انی تارک فیکم خلیفتین: کتاب الله حبل ممدود ما بین السماء و الارض او ما بین السماء الی الارض و عترتی اهل بیتی و انهما لن یفترقا حتی یردا علی الحوض[36]

I have left two successors: Allah's book which is a stretched rope between the heaven and earth (or from heaven to earth) and my progeny (my family),These two will never separate from each other until they join me by the pool .

The tradition as reported by Jabir bin Abdullah Ansari

Using his own chain of reporters, Tirmidhi quotes Jabir bin Abdullah Ansari as saying: "During performing hajj rituals on 'Arafa day I heard the Holy Prophet (s) who was sitting on the back of his quswa camel[37] , say:

ایها الناس! قد ترکت فیکم ما ان اخدذتم به لن تضلوا: کتاب الله و عترتی اهل بیتی[38]

O people! I have left something among you to which as long as you hold fast, you will never go astray: Allah’s Book and my progeny (my family) .

Using his chain of transmitters, Ibn Abi Shayba, author of al-Mussanaf, quotes Jabir bin Abdullah Ansari as saying:

انی ترکت فیکم ما لن تضلوا بعدی ان اعتصمتم به: کتاب الله و عترتی اهل بیتی

I have left some things among you to which as long as you hold fast you will never go astray: Allah’s Book and my progeny (my family).

The tradition as reported by Abu Sa'eed Khidri

Ibn Sa'ad Ahmad bin Hanbal and Tabarani have narrated from Abu Sa'eed Khidri who quotes the Holy Prophet as having said:

یا ایها الناس! انی تارک فیکم ما ان اخذتم به لن تضلوا بعدی امرین احدهما اکبر من الاخر: کتاب الله حبل ممدود ما بین السماء و الارض و عترتی اهل بیتی و انهما لن یتفرقا حتی یردا علی الحوض

O people! I have left two things to which if you hold fast you will not go astray; two things one of which is greater than the other. Allah's book which is a stretched rope between the heaven and earth and my progeny (my family), These two will never separate from each other until they join me by the pool .

The tradition as narrated by Zaid bin Arqam

Relying on his own chain of reporters, Tirmidhi narrates from Zaid bin Arqam who quotes the Holy Prophet (s) as saying:

انی تارک فیکم ما ان تمسکتم به لن تضلوا بعدی احدهما اعظم من الاخر: کتاب الله حبل ممدود من السماء الی الارض و عترتی اهل بیتی و لن یتفرقا حتی یردا علی الحوض فانظروا کیف تخلفونی فیهما[39]

I have left two things among to which if you hold fast you will not go astray after me; one of which is greater than the other. Allah's book which is a rope stretched from heaven to earth and my progeny (my family), [These two] will never separate from each other until they join me by the pool .See how you deal with them after me .

Hakim Nayshaburi narrates from Abu Tufail from Zaid bin Arqam who says:

At a place between Macca and Medina where there were large trees, the Holy Prophet (s) dismounted his camel. People cleaned the place under the trees. The Holy Prophet (s) took rest over there and then offered there his noon prayer. Afterwards, he delivered a speech in which he praised Allah and admonished people telling whatever he was ordered by Allah to tell. He then said:

ایها الناس! انی تارک فیکم امرین لن تضلوا ان اتبعتموهما و هما کتاب الله و اهل بیتی عترتی

O people! I have left two things among you to which if you adhere you will never go astray; These two things are Allah's book and my progeny (my family).

Thereupon he thrice said:

ا تعلمون انی اولی بالمؤمنین من انفسهم؟

Do you know that I am closer to believers than their own selves.

People replied: Yes.

Thereupon the Messenger of Allah said:

من کنت مولاه فعلی مولاه

Of whomsoever I am a master then Ali is his master.

This very tradition is also reported by Hakim Nayshaburi, though from Yahya bin Ju'ada who narrates it from Zaid bin Arqam. Hakim says:

Muhammad bin Ali Shaybani told me in Kufa that Ahmad bin Hazim Ghaffari narrated from Abu Na'aeem, from Kamil Abulula from Habib bin Abu Thabit from Yahya bin Ju'ada who quotes Zaid bin Arqam as saying:

One day the Holy Prophet (s) and others (including me) went out till they reached Ghadir Khum. He ordered us to clean the place under the trees. It was extraordinarily hot. After praising Allah, the Apostle of Allah (s) said:

یا ایها الناس! انه لم یبعث نبی قط الا ما عاش نصف ما عاش الذی کان قبله و انی اوشک ان ادعی فاجیب و انی تارک فیکم ما لن تضلوا بعده کتاب الله.

O people! No prophet has come except that he has lived as long as half of what his predecessor lived. Soon I will be invited and I will accept the invitation. I leave among you something to which if you adhere you will never go astray. That is Allah's book.

Thereupon he stood up and taking Ali's hand, he said:

یا ایها الناس! من اولی بکم من انفسکم؟

O people! Who is closer to you than your own selves?

They replied: Allah and His Messenger know better.

Thereupon the Holy Prophet (s) said:

من کنت مولاه فعلی مولاه

Of whomsoever I am a master Ali is his master.

After quoting this tradition, Hakim Nayshaburi says:

The chain of the reporters of this tradition is authentic though Bukhari and Muslim have not mentioned it. In hisTalkhis , Dahabi also agrees that this tradition is authentic.[40]

Narrating this tradition from Zaid bin Arqam, Tabarani says: On Juhfa day the Holy Prophet (s) dismounted his camel. Turning his face towards people he after praising Allah said:

انی لا اجد لنبی الا نصف عمر الذی قبله و انی اوشک ان ادعی فاجیب فما انتم قائلون؟

I have not found any prophet living except half of the time of his predecessor. Soon I will be invited and I will accept the invitation. What are you saying?

They said: You were benevolent.

The Apostle of Allah said:

ا لیس تشهدون ان لا اله الا الله و ان محمدا عبده و رسوله و ان الجنه حق و النار حق و ان البعث بعد الموت حق؟

Don't you testify that there is no god except Allah, Muhammad is His servant and messenger, Hell is true, Heaven is true and that resurrection after death is true?

They said they testified they were true.

Thereupon he placed his hand on his chest saying:

و انا اشهد معکم

And I testify with you as well.

Then he said: ا لا تسمعون؟

Do you listen to my words?

They answered in the positive. Thereafter he said:

فانی فرطکم علی الحوض و انتم واردون علی الحوض و ان عرضه ابعد ما بین صنعاء و بصری فیه اقداح عدد النجوم من فضه فانظروا کیف تخلفونی فی الثقلین.

I will reach the pool before you and you will join me over there. The width of the pool is wider than the distance between San'a and Busra. There are silver bowls in the number of stars. Look out! How you will deal with the two heavy things?

At this moment somebody loudly said: O Apostle of Allah! What do you mean from Thaqalain?

The Messenger of Allah said:

کتاب الله طرف بید الله عز و جل و طرف بایدکم فاستمسکوا به و لا تضلوا و الاخر عترتی و ان اللطیف الخبیر نبأنی انهما لن یتفرقا حتی یردا علی الحوض و سألت ذلک لهما ربی. فلا تقدموهما فتهلکوا و لا تقصروا عنهما فتهلکوا و لا تعلموهم فانهم اعلم منکم

The first is Allah's book whose one end is in Allah's hand and the other in yours. Adhere to it and do not go astray. The second is my progeny. Allah, who is kind and knowing informed me that they will not separate from each other until they join me by the pool. I asked my Lord not to separate them from each other. Thus do not surpass theHoly Quran and my progeny as otherwise you will perish and do not fail to pay attention to them as otherwise you will perish. Do not teach anything to my progeny as they are more knowledgeable than you are.

Thereupon he took Ali's hand and said:

من کنت اولی به من نفسه فعلی ولیه اللهم وال من والاه و عاد من عاداه[41]

To whomsoever I am closer than his own self, Ali is his master. O Allah! Befriend those who befriend him and antagonize those who antagonize him.

Religious scholars are of the view that this tradition contains the Holy Prophet's last will. Ibn Hajar Makki says that this issue has appeared in several traditions including the following:

انی تارک فیکم ما ان تمسکتم به لن تضلوا بعدی الثقلین احدهما اعظم من الاخر: کتاب الله حبل ممدود من السماء الی الارض و عتری اهل بیتی و لن یفترقا حتی یردا علی الحوض فانظروا کیف تخلفونی فیهما

I have left two things among you to which if you hold fast you will not go astray after me; one of which is greater than the other. Allah's book which is a rope stretched from heaven to earth and my progeny (my family), [These two] will never separate from each other until they join me by the pool .See how you deal with them after me .

Quoting this tradition, Tirmidhi says that this tradition is good though few have narrated it.[42]

This tradition is however recorded by other scholars as well. Ibn Jawzi has mistakenly mentioned this tradition in hisal-Ilal al-Mutanahiya [implying that this tradition is not authentic]. How is this possible whereas this tradition is mentioned inSahih Muslim and other tradition books?[43]

In hisIstijlab Irtiqa al-Ghuraf , Hafiz Sakhavi says that the content of this tradition has appeared in other traditions as well. He mentions the name of Sulayman bin Mihran 'Aamash as an example of those who have mentioned such traditions.[44]

In his Jawahir al-'Aqdayn, Hafiz Samhudi says: "Fourthly the Messenger of Allah encourages people to adhere to Allah's book and his progeny and treat them well after him. He will ask people about Thaqalain as they will join him by the pool on the Day of Judgment. Allah will also ask people as to how they dealt with Allah's book and Prophet's progeny after the Holy Prophet (s) passed away."[45]

Moreover a variation of Thaqalain tradition contains:

اوصیکم بکتاب الله و عترتی[46]

I ask you to adhere to Allah's book and my progeny.

Religious scholars similarly mention that this tradition indicates that from among Prophet's progeny someone is always there until the Day of Judgment who is apt to be adhered to and who can lead people.

Ibn Hajar Makki says: "Thaqalain traditions indicate that there are always qualified people among Prophet's progeny, who are like Alla's book, always suitable to be adhered to and the land will never be devoid of them. That is why Prophet's progeny is considered to be the cause of the security of the inhabitants of the earth. The tradition mentioned proves what we have claimed. The Holy Prophet, somewhere in his speech, said: "فی کل خلف من امتی عدول من اهل بیتی[47] " In every generation of my community, there is a very just person from my progeny.

In his remarks on Thaqalain tradition, Hafiz Sharif Samhudi says: "Thirdly this noble tradition shows that someone is always there from the progeny of the Holy Prophet (s) until the Day of Judgment, as otherwise Prophet's words that encourage people to adhere to two heavy thing will not be meaningful. Same is the case with theHoly Quran . [It should also be permanently reliable, for the Holy Prophet has advised us to hold fast to it]. That is why (as we will mention later on) Prophet's progeny is a cause of the security of the inhabitants of earth. If they pass away the inhabitants of earth will perish."[48]

In hisal-Jami'a al-Saghir Manawi has quoted the same thing from Samhudi and so has done Zarqani Maliki in his al-Mawahib al-Ladunniya . [49]

Elsewhere Samhudi says: "Prophet's progeny to whom we are advised to adhere includes those who are in possession of knowledge of Allah's book. This is because the Holy Prophet (s) does not tell us to adhere to those who do not know about Allah's book. These scholars are always in the company of the Holy Quran until they join the Holy Prophet (s) by the pool. That is why he said:

فلا تقدموهما فتهلکوا و لا تقصروا عنهما فتهلکوا و لا تعلموهم فانهم اعلم منکم[50]

Thus do not surpass theHoly Quran and my progeny as otherwise you will perish and do not fail to pay attention to them as otherwise you will perish. Do not teach anything to my progeny as they are more knowledgeable than you are.

Commenting on this issue, in hisSharh al-Mishkat , he says: "Since the inhabitants of a house (family) know more than anyone else about the owner of the house and his living conditions, therefore the term 'progeny' does not include all relatives of the Holy Prophet (s). It includes only those of his relatives who are knowledgeable and aware of Prophet's conduct and life style. Such type of Prophet's relatives have thus the same authority Allah's book has. It is due to this that the Holy Quran maintains: و یعلمهم الکتاب و الحکمه [51] he teaches them the Book and wisdom. [52]

In his commentary, Nizam al-Din Nayshaburi, relying on Thaqalain tradition maintains that Prophet's progeny includes his heirs and successors. Commenting on 'و کیف تکفرون و انتم تتلی علیکم آیات الله و فیکم رسوله و من یعتصم بالله فقد هدی الی صراط مستقیم' But how can you disbelieve while it is you to whom the communications of Allah are recited and among you is His Apostle? And whoever holds fast to Allah he indeed is guided to the right path, he says: "The phrase 'how do you disbelieve' implies reprimand and exclamation. It exclaims how they can disbelieve while in every cases new verses are recited to them by the Holy Prophet (s) and the Messenger of Allah is present among them, solving their problems and doing away with their doubts."

As to theHoly Quran , it has to be mentioned that it will remain until the Day of Judgment. As to the Holy Prophet (s), it has to be stated that though he has passed away, his instructions are available among people. That is why it can be said that he is really present among us. His progeny is his heirs and successors. He is replaced by them. That is why he says that he has left two heavy things.[53]

3. The twelve caliphs

The third tradition maintains that Prophet's caliphs and successors are twelve people. The Holy Prophet (s) determined the number of imams whom we are duty bound to know and whoever dies while not knowing them dies the death of pre-Islamic age. They are in the company of theHoly Quran and theHoly Quran is in their company. Traditions have dealt with this issue as under:

Ahmad quotes Masruq as below: "One day I was sitting beside Abdullah bin Masud who was reciting theHoly Quran . A man asked him as to whether he had asked the Holy Prophet about the number of his successors. He said that nobody had asked him about this issue ever since he had gone to Iraq. Thereupon he said: "Yes, we asked about this from the Holy Prophet (s) and he said: اثنی عشر کعده نقباء بنی اسرائیل[54] They are like the guardians of the children of Israel, twelve people.

Muslim Nayshaburi also narrates a tradition which is as under: لا یزال الدین قائما حتی تقوم الساعه او یکون علیکم اثنا عشر خلیفه کلهم من قریش[55] This religion will remain stable until the Day of Judgment or until twelve people who are all from Quraysh tribe, rule you.

In hisSahih , Bukhari narrates from Jabir bin Samara who quotes the Holy Prophet (s) as saying: یکون اثنا عشر امیرا There will twelve rulers. Thereupon he said something which I did not hear. My father said: The Holy Prophet said: All these rulers belong to Quraish. [56]

Chapter Three: Mahid (a.s) belongs to Prophet's progeny

The third point is that Imam Mahdi (a.s) belongs to Prophet's progeny. The Holy Prophet explicitly mentioned that Mahdi who establishes justice in the world after it becomes full of injustice, is a member of his progeny.

The fact that Mahdi is a member of Prophet's progeny is stressed on in many successively reported traditions. The quotations we made from some Sunni scholars before testify to this fact. Let's now relate some of such traditions.

Though Ahmad bin Hanbal, Abu Dawood, Tirmidhi and others have narrated this tradition using various wordings, we suffice to relating it from Ahmad'sMusnad . He quotes the Holy Prophet (s) as saying: لا تقوم الساعه حتی یلی رجل من اهل بیتی یواطی اسمه اسمی[57] There will be no Resurrection Day until a man from my progeny whose name corresponds my name appears.

Commenting on Mahid's reappearance, Ibn Maja says that Ali (a.s) quotes the Holy Prophet (a) as saying: المهدی منا اهل البیت یصلحه الله فی لیله[58] Mahdi whom Allah makes dominant overnight is a member of us the ahlulbayt.

Ahmad bin Hanbal also relates a tradition from Abu Sa'eed Khidri who quotes the Holy Prophet (s) as saying: لا تقوم الساعه حتی تمتلی الارض ظلما و عدوانا. قال: ثم یخرج رجل من عترتی او من اهل بیتی یملاها قسطا و عدلا کما ملئت ظلما و عدوانا[59] There will be no Resurrection Day until the land is filled with injustice and oppression. Thereupon a man from my progeny or my family [60] appears. He will establish justice on earth after injustice and oppression spread all over it.

Hakim Nayshabur has also mentioned this tradition with the same chain of reporters with the phraseاهل بیتی 'my progeny' making no hesitation. According to him this tradition is qualified on the basis of the conditions related by Bukahri and Muslim, though they themselves have not mentioned it in their books.

In hisTalkhis , Shams al-Din Dahabi has agreed with what Hakim Nayshaburi has pointed out.[61] Elsewhere, Hakim Naysharburi has narrated this tradition from Abu Sa'eed Khidri with the phrase من عترتی (from my progeny). According to him, this tradition is qualified on the basis of the conditions related by Muslim. Dahabi has also supported Hakim's point of view.[62]

Mahdi (a.s) is from the descendants of Fatima (a.s)

There is another set of traditions that considers Mahdi (a.s) as one of the descendants of Fatima (a.s). These traditions are as under:

Abu Dawood, Ibn Maja and others say, using different wordings, that Um Salama says that she has heard the Holy Prophet (s) commenting on

Mahdi, say: المهدی من عترتی من ولد فاطمه[63] Mahdi is a member of my progeny and one of the descendants of Fatima (a.s).

Hakim Nayshaburi and Zahabi have narrated from Sa'eed bin Musayyib from Um Salama who says she heard the Holy Prophet commenting on Mahdi, say: نعم هو حق و هو من بنی فاطمه[64] Yes he is (the manifestation of) truth and is from the progeny of Fatima (a.s).

The author ofal-Taj , has considered the chain used by Abu Dawood and Hakim Nayshaburi as authentic. [65]

Mahdi is from the offspring of Imam Husain (a.s)

There are many traditions that state that Mahdi is from the offspring of Imam Husain (a.s). Below are three specimens of such traditions:

Tradition one

The Holy Prophet (s) said:

لو لم یبق من الدنیا الا یوم واحد لطول الله عزو جل ذلک الیوم حتی یبعث فیه رجلا من ولدی اسمه اسمی

If there were only one day left for the world, that day would be lengthened until a man (Hazrat Mahdi) from among my children, who is my namesake, appears.

Thereupon Salman Farsi stood up and said: O Messenger of Allah! Which of your children's offspring is he? The Messenger of Allah pated Imam Husain's shoulder saying: من ولدی هدا from the offspring of this child of mine. Many figures including Abu al-Qasim Tabarani, Ibn Asakir Demishqi, Abu Na'eem Isfahani, Ibn Qayyim Jawziya, Yusuf bin Yahya Maqdisi, Sheikh al-Islam Juwaini and In Hajar Maki, author of al-Sawaeq al-Muhriqa have mentioned this tradition in their books.[66]

Tradition Two

During the last days of his life, the Holy Prophet (s), addressing his daughter, Fatima (a.s), said:

ما یبکیک یا فاطمه! اما علمت ان الله اطلع الی الارض اطلاعه فاختار منها اباک فبعثه نبیا ثم اطلع ثانیه فاختار بعلک فاوحی الی فانکحته ایاک و اتخدته وصیا اما علمت انک بکرامه الله ایاک زوجک اعلمهم علما و اکثرهم حلما و اقدمهم سلما

O Fatima! Why do you weep? Do you not know that when Allah looked at the inhabitants of earth for the first time He chose your father as prophet from among them and when He looked at them for the second time, Hechose your husband? He told me through revelation to marry you to him and I chose him as my successor. Do you not know that Allah, in order to honor you, married you to someone who is the first Muslim, the most knowledgeable and forbearing?

Thereupon Fatima laughed and was happy. In order to make her happier, the Holy Prophet (s) said: و منا مهدی الامه الذی یصلی عیسی خلفهAnd from

among us is the Mahdi of this community, after whom Jesus offers his prayer.

He then put his hand on Imam Husain's shoulder saying: من هذا مهدی الامه The Mahdi of this community will be from his offspring.

This tradition has been reported by Dar Qutni, Abu al-Muzaffar Sam'ani, Abu Abdullah Ganji and Ibn Sabbagh Maliki.[67]

Tradition Three

The Holy Prophet (s) said: یخرج المهدی من ولد الحسین من قبل المشرق لو استقبلته الجبال لهدمها و اتخذ فیها طرقا Mahdi who is from the offspring of Husain will rise from the east. If mountains block his way he will destroy them making his way through them.

This tradition has been mentioned by Na'eem bin Hammad (in hial-Fitan ), Tabarani, Abu Na'eem Isfahani and Maqdisi, author of 'Aqd al-Durar fi Akhbar al-Muntazar.[68]

Chapter Four: The Promised Mahdi is born

The fourth point is that Imam Mahdi (a.s) is born and he is the son of Imam Hasan Askari (a.s).

In the light of many successively reported traditions accepted by all Muslims, we have thus far reached the following conclusions.

1. This community has one Mahdi and it is a must to believe in him.

2. Mahdi is from the Holy Prophet's progeny whom we are required to follow and obey not surpassing them in any matter.

3. Mahdi (a.s) is among those twelve persons whom the Messenger of Allah (s) has introduced as his successors and the leaders of Muslims after his demise and whom we are supposed to obey and follow for they belongthe Holy Prophet's progeny.

4. Mahdi is from the offspring of Husain bin Ali, the martyr of Karbala. He is the son of Imam Hasan Askari, the son of Imam Hadi, the son of Imam Jawad, the son of Imam Reza, the son of Imam Kazim, the son of Imam Sadiq, the son of Imam Baqir, the son of Imam Sajjad, the son of Imam Husain and the son of Imam Ali bin Abi Talib.

The conclusions drawn show that the earth is never devoid of righteous leaders. These righteous leaders who are from the progeny of the Holy Prophet (s) are twelve persons. It is also clear that he is the twelfth Imam and that he is born and is alive now.

It is on the basis of these facts that most of Sunni scholars confess that Imam Mahdi (a.s) is born and is alive now. They think that he is the son of Imam Hasan Askari (a.s). Below are the names of some of these scholars.

Ahmad bin Muhammad bin Hashim Balazari (d. 270 AH).

Abu Bakr Umar Bayhaqi (d. 458 AH).

Abu Muhammad Abdullah bin Khashshab (d. 567).

Ibn Azraq, a historian (d. 590 AH).

Fakhr Razi, (d. 606 AH).

Ibn Athir (d. 630).

Ibn Arabi Andulusi (d. 638).

Kamal al-Din Ibn Talha (d. 652 AH).

Sabt Ibn Jawzi (d. 654)

Abu Abdullah Ganji Shafiee (d. 658 AH).

Sadr al-Din Qunawi, (d. 672 AH).

Shams al-Din Ibn Khallakan (d. 681 AH).

Sadr al-Din Hamuee (d. 723 AH).

Shams al-Din Dahabi (d. 748 AH).

Umar bin Woordi (d. 749 AH).

Salah al-Din Safdi, (d. 764 AH.)

Shams al-Din ibn Jazari, (d. 833 AH).

Ibn Sabbagh Maliki, (d. 855 AH).

Jalal al-Din Suyuti, (d. 911 AH).

Sheik Abd al-Wahhab Sha'arani, (d. 973 AH)

Ibn Hajar Makki, (d. 974 AH).

Sheikh Ali Qadiri, (d. 1013 AH).

Sheikh Abd al-Haq Dehlavi (d. 1052 AH).

Shah Waliullah Dehlawi, (d. 1176 AH).

Sheikh Qunduzi Hanafi, (d. 1294 AH).


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