Alhassanain(p) Network for Heritage and Islamic Thought

A Bounty in the Hearts of Mountains

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ

Do you not see that Allah sends down water from the sky, then We bring forth therewith fruits of various colours; and in the mountains are streaks 1 , white and red, of various hues and (others) intensely black? (al-Fatir, 35/27)

In the Qur’an, the descriptions of the wondrous macrocosm designed by the Creator have been mainly divided into two. The first is the explanation of the intricate system of creation and the existence of awe-inspiring phenomena, the endless marvels of which man witnesses throughout the vast expanse of nature.

For those whose personal beliefs are underpinned by a Divine worldview and who regard the universe as having been originated by the intelligent design and perfect wisdom of a Creator, every moment provides an opportunity to contemplate over an aspect of existence, and gather important lessons from its structure and organization. In this manner, they clearly perceive the glory and radiance and the wise hand that has elegantly penned the pages of existence.

The second is the account of the dazzling realities that lie beyond the natural world, which are remote from the complex mechanism of the material realm and possess expansive horizons which are not subject to the conventional principles and laws that we are used to. As a result, our perception and understanding of the mysteries of the latent aspects of existence is naturally limited and in fact, the knowledge of mankind is like an insignificant drop in front of a vast ocean when it comes to the unknown and secret elements of the non-material world.

Qur’anic exegetes have commented on this second type of wonder at some length, although in truth, no amount of deliberation about these mysteries - even if one manages to pierce the veils that shroud them - can illuminate more than a small portion of the happenings in the world beyond. This is because, as indicated earlier, the entire realm of existence is far more vast and expansive than this natural world, and within it, the non material world is far richer and more extensive than the material world and due to their intrinsic limitations, the scientific tools at the disposal of mankind are not powerful enough to study and analyze most of these matters.

However, even in the particular case of the phenomena perceived in the natural world, we can conduct our research and attempt to determine the facts in two ways; one is to interpret the Qur’anic verses in the light of modern knowledge and to analyze the various natural orders (animals, vegetation, inanimate matter, etc.) and compare scientific findings with the Qur’anic accounts to conclusively demonstrate that there is no discordance or contradiction in the two, and that reason and intellect also confirm the word of God.

We should bear in mind that although scientific knowledge provides the illumination that has solved some mysteries, it is not capable of dispelling all the secrets in creation. (Of course, one should not compare the

knowledge derived from the Qur’an with scientific hypotheses, because science is based on experiments and research, and theorems based on experimentation are shaky and unreliable, and throughout its history scientific principles have been subjected to amendments and then the old notions filed away. In fact the Qur’an, which has an eternal hue, and is remote from every uncertainty, should be the first point of reference, against which the validity of scientific discoveries should be judged.)

Secondly, in relation to these wonders of the natural world and when studying the various creations that make up existence, we must also keep in mind the prevailing circumstances at the time of the revelation of the Qur’an, and the capacity of the audience in those days. We need to consider the level of ability, technology and understanding of the people who lived in that era, and who did not generally possess the means to investigate some of the more obscure unexplored and unknown matters of creation. And through this we come to realize the extent of the miracle of the noble Prophet (S).

And in fact, about the verse under consideration, the major focus of our research is of the second type, as we will now explain:

Mines containing multihued precious gemstones are substantial sources of income for the countries that possess these valuable treasures. These stones of various colours are stored in the depths of mountains in particular locations around the world and are extracted by a variety of tools and skilful processes. Thereafter, they are exported all over the world bringing much wealth and importance to the countries which produce them.

Although mines containing precious gemstones are found and excavated in most countries, however the number of rich mines in countries such as Iran, Italy, China, South Korea, India and Portugal are more abundant than in other locations. The primary colours of the stones are white, black and red, while other colours can be considered as secondary.

In the verse under consideration, the Qur’an describes the primary colours of the stones found in mines all over the world, as well as mentioning the secondary colours:

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ

Do you not see that Allah sends down water from the cloud, then We bring forth therewith fruits of various colours; and in the mountains are streaks, white and red, of various hues and (others) intensely black? (al-Fatir, 35/27)

If the facts contained in the verse above have not come from the Creator of the mines - the Almighty Creator who has created every atom in the universe and who possesses comprehensive and direct knowledge of every part of existence - where else could it have come from?

The noble Prophet (S) passed his blessed life in the cities of Makka and Madina, and only undertook two short journeys away from the Arab peninsula; once in his childhood when he accompanied his uncle who had taken a caravan to Syria, and another time in his twenties, when he conducted business as an agent of Khadija, once again to Syria.

As for the various mines that contain precious stones of various hues, which nowadays are considered as part of the national treasures of countries and which provide benefit to nations, they are only found in a handful of other countries, and not in Syria. Furthermore, they are found deep in the bowels of mountains, so how could the Prophet (S) have known of their existence and nature from any other source of information?

Would it be possible for an ordinary person, who did not possess insight or any spiritual connection with the source of all existence and who could not display any miracle and who had no access to revelation, to possess such knowledge in those days? And was the fact that he did possess this knowledge not a proof that he was connected to the Originator of creation and received revelation from Him? In fact, in those days people did not generally spend much time in contemplating about the mysteries of nature or trying to uncover the innumerable secrets of the various materials and creatures in the world.

In those days which human being possessed this solid and well-rounded knowledge where he was not only aware of the existence of these mines, but also spoke of future generations who would extract precious stones (which have been enumerated alongside the rainwater as one the bounties of God) from these mines which were hidden deep in the depths of mountains?

Aside from the eloquent nature of the verse above, which might have an outward similarity with other literary works, it possesses a unique distinctiveness and undeniable majesty that makes it transcend the reach of human endeavour. The verse mentions two bounties and their intimate connection with the life of man; one is the bounty of vegetation and the other is the bounty of inorganic materials.

Vegetation in the form of colourful fruits and some grains which have been mentioned at the beginning of the verse ensures man’s nutritional needs and strengthens his body, while the second bounty, that of mountain ranges, provide the raw materials from which man can build a shelter for himself. In truth, the Qur’an mentions these two bounties and draws the attention of man to these two sources of his most basic and fundamental needs, food and shelter.

The wise Creator created the surface rocks for man to use while he had not yet advanced past the scientifically stagnant period of history, while He had kept more variegated gemstones for human beings to use when their civilizations flourished and their knowledge developed so they may harness these better materials to construct modern types of buildings. We know that in ancient times, people did not have access to (many) multicoloured stones to use in their constructions.

In those days, most of the rocks that were used by the people were of the poor variety commonly found in all mountain ranges across the world, which were easily accessible to all. They would use these rocks to lay down the foundations of their houses, or occasionally to line the roofs of their buildings. It is in more recent times that man has acquired the skills and developed the equipment and modern machinery to successfully extract precious stones from the deep recesses of mountains and put them to use in various constructions.

In the next verse, God states:

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ

And of men and beasts and cattle are diverse colours, likewise; only those of His servants who are possessed of knowledge fear Allah; indeed Allah is Mighty, Forgiving. (al-Fatir, 35/28)

Apart from the colours of objects and the stones inside mountains, in this verse God mentions the diverse colours found amongst human beings, who are fair and dark-skinned; and about animals also, there is a mention of the expansive palette of colours that they exhibit.

As we have seen, the Qur’an clearly alludes to the wide variety of colours found throughout the mineral, plant, animal and human kingdoms and opens a door of enquiry so that everyone can can look into nature and its processes and marvel at the intricate system that is behind even the minutest particles in the vast fabric of existence.

The Qur’an declares that these wonders of creation, each of which is a sign of the endless knowledge and grandeur and power of God Almighty, can only be truly appreciated by those who possess intellect - those whose minds are illuminated by the light of insight, wisdom and mature vision - who realize that the grand construction and system of the universe with all its splendour is but an insignificant manifestation of His power and capability. They consider the entirety of the pages of the book of creation to be a testimony to the influence of the design and supreme intellect that is behind its creation.

Indeed! Those who possess insight and intellect, when they witness the wondrous design and aim and programming and far-reaching wisdom that is evident in the world around them and in the celestial bodies and in the heart of atoms and stones and in every aspect of the universe, from the smallest to the biggest object, they are irresistibly drawn to the limitless perfection of the Creator and they constantly hasten towards Him with eagerness, fervour and perfect faith.

The explanation and exegesis of this verse demonstrates another example of the miracle of God’s speech, which has not been considered by the great exegetes in their works.

Reference

1. According to the author of the lexicon, “Mu’jam al-Wasit”, the word “al-jadad” refers to a portion of an object whose colour is different from the surrounding, and this meaning is more consistent with our discussion. Mu’jam al-Wasit, 1/110.

Resurrection from the Sleep of Death

خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ

Their eyes cast down, going forth from their graves as if they were scattered locusts. (al-Qamar, 54/7)

Metaphors and similes are effective rhetorical devices used in literature to eloquently convey the intended meaning. Three aspects make up every simile: the first entity, the second entity (which is being compared to the first) and the similitude between the two. However, the important point in order to appreciate the eloquence of the speaker or the skill employed in constructing the imagery contained in the phrase is to understand the similitude correctly, because the reason for using the simile to convey the intended meaning is embedded in the type of similitude that has been used.

Especially in the case of Divine revelation and the Qur’anic verses, which are precise and full of meaning, it is important to ponder more carefully about the various aspects of similarity between the two objects which are being used in a simile, in order to uncover even more of the fascinating secrets contained in God’s words and to enable man to imbibe from the limitless oceans of God’s knowledge to the extent of his own capacity.

In their exegesis of this verse, the eminent commentators of the Qur’an have explained that the basis of the similitude is the swarming of mankind out their graves and scattering out into the plains of the place of gathering (mahshar ), because of the momentous advent of the day of Judgement. That explosive event will be heralded by the destruction of the universe and the abrupt collapse of the cosmic order and the emergence of mankind from their graves. It will be such a terrifying and dreadful event that men will scatter in confusion and disperse aimlessly just like locusts when they swarm out of their larvae. They will begin to move, but not consciously towards any destination.

The commentators have correctly explained the usage of this simile based on the description (muntashir ) which comes at the end of the verse, and have painted a picture of the extraordinary state of confusion and terror that will prevail upon mankind on that day, when every order that is familiar to them will have been transformed; nevertheless, it would be better not to confine the discussion to just this one aspect of the similitude, but to explore the meaning of its other aspects also. This would allow us to better understand the object of the verse, which is to describe the astonishing scenes of the great day of judgement.

There is no doubt that one day the present order in the cosmos will undergo a tumultuous upheaval, and following a cataclysmic event, it will be brought to an abrupt end. Not only shall the earth be subjected to convulsion and turmoil, but the stars will also die and the galaxies will break up and fall silent; in other words, that universal explosion will devastate the heavens and the earth simultaneously, and the prevailing system and order in creation will be completely transformed, bringing an end to the life of the universe and its inhabitants and the annals of created beings.

Indeed, this total annihilation of the cosmos, in which no single creation will be identifiable, is the inevitable future of our world. Then, graves will be upturned, and the earth, in obedience to the directive of its Lord, shall reveal the age-old contents and secrets that she had hidden in her bosom, and lighten her burden.

If man looks at the constitution of his own body, which is made up of various elements found in the earth and water, he will realize that this body will one day be absorbed into the earth and provide sustenance for fruits and plants and thus be dissipated all over the world; or his molecules might be ultimately shaped into drops of water that find place in the vast oceans.

The elements that make up our bodies are the result of changes that have occurred under a special set of causes and conditions; not only does the body of every human being reach its form through the same procedure, but when it decomposes and decays into atoms at the end of its life, it once more becomes sustenance available to other life forms. And in this way the constituent elements of one body are preserved, even while transmuted, in the world. Therefore the idea of a renewal of life after death is not difficult for man to picture.

Why should it not be possible to rejoin these scattered substances, which have been dispersed to every remote corner, by gathering them all from the embrace of the earth and the clutches of the winds, and bring them together in a new form and shape? In fact, at the beginning of its creation, the same thing had occurred, and in the same manner.

This was a glance at one aspect of the astonishing and abiding greatness of God regarding the arrival of the day of judgement.

However, it seems that what is more important and arresting in the simile used in the verse above describing the dispersal and thronging of mankind on the day of gathering (mashhar ), is their emergence from their graves which resembles the swarming of locusts out of the ground.

The beginning of the verse alludes to this also. Human beings lie in the earth after death for an interval, waiting for the command of God to bring the dead back to life and to emerge from the graves.

This will occur after the second blowing of the trumpet and the piercing shout, which will envelop the entirety of creation and immediately bring humanity back to life and out of their graves. Similarly, locust larvae lie dormant and buried in the earth just like the dead. The pregnant locusts insert their bodies into the ground and lay their eggs deep in the earth and then secret a liquid over the eggs to cover them. This liquid protects them from the elements and in fact, forms a temporary tomb for them.

The larva capsule of the locust remains inert in the ground just like a dead corpse in the tomb that has been prepared for it to be buried in; although it possesses a very thin and delicate wall, the wall is sufficient to protect the larva for the necessary time. In fact, it is just like the shroud (kafan ) that has been wrapped around the body of a dead person.

During the autumn and winter months, the larvae remain motionless and then, when spring comes, they open up to release the locust within. The insects are now ready to bring to an end their waiting (barzakh ) and to leave

their tombs. After emerging out of the ground, according to certain factors and circumstances, they take to flight.

Indeed, the situation with dead humans is the very same. The various parts of the human body that have decomposed into the earth are changed like everything else, according to the laws of nature. By the will of God, they will become enlivened at the advent of the day of judgement, and just like the newly hatched locusts, they shall emerge from their graves and hurry to the appointed meeting place ofmahshar . They would display their original features which were shrouded and hidden; once more the human being would have his essential being restored in a new form.

The simile employed by the Qur’an is possible the most accurate and subtle similitude in this regard, and can be readily understood and perceived by every individual. The verse clearly portrays the state of man when he is restored to life.

God informs his servants and advises them to observe the newly-hatched locusts as they emerge from their tombs in the earth, and then bring to mind the beginning of their own new lives when they will also come out of the earth. In this manner they will be convinced that this event will certainly come to pass and that their own fate will unfold in the same manner and that that day is waiting for him.

Man’s constitution can accept various changes but he will not accept that the kernel of his being should become non-existent. Through this example, he will see that just like other bodies, the characteristics of his constitution are lost but nothing is lessened from his essence. In fact, his essence and ego remain conscious and indestructible throughout all his evolution, until the day of his final reckoning arrives.

According to the views stated above and through the use of such an elegant simile, one can translate the verse under study as follows: “They go forth from the graves like locusts and are scattered on the plains of the gathering-place (mahshar ).”, contrary to the usual translations which state, “They go forth from their graves, and like locusts are scattered on the plains of the gathering-place (mahshar ).”1

Reference

1. In the science of rhetoric (‘ilm al-ma’ani), there is a discussion about negation (salb) and affirmation (ijab) in a sentence; if the similitude in a simile is positive (affirmative simile), then it applies to both the adjective and the noun of the simile. Now in the verse under discussion, the word jirad (locusts) has been described by the adjective muntashir (scattered), therefore the similitude which is the “emergence from graves” applies to both muntashir as well as jirad.

The Wise Counsel of Luqman

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

when Luqman said to his son while he admonished him: O my son! do not associate aught with Allah; most surely polytheism is a grievous iniquity (Luqman, 31/13)

Human life is governed by a system of personal responsibility. Duties begin from the earliest stages of life and continue till its end; at no moment can an individual claim freedom or separation from some form of obligation. As long as ability exists, it has an associated responsibility attached to it, and only when death finally catches up with a person, it brings to a close the roster of his duties also.

Generally, the sense of responsibility is based on intellectual principles, and the reasons for abiding by the laws of religion also go back to these same principles. This is because, in societal affairs as well as personal life, religious laws and directives conform to the general perception of the intellect. As an individual’s understanding and awareness deepens, his desire and readiness to discharge his responsibilities will increase and intensify, because awareness of ones responsibilities and obligations is an essential prerequisite for the felicity of mankind.

The effect of conduct and actions is far greater than that of conversation and speech; the personal qualities of a teacher and the manner of his behaviour have a great and fundamental impact on his students. Practical training by example has a crucial effect on the minds of those being nurtured, and influences their character to an extent that cannot be compared to mere literal and verbal exhortation.

When an individual wants to become a mentor and oversee the spiritual and moral training of others, even if uses the most advanced techniques of teaching, he still needs to have exemplary personal qualities so that he can create a suitable environment for nurturing excellence. He must be able to transfer the wealth of God-wariness (taqwa ) into the confines of minds and thoughts so that he can bring about an internal revolution in his charges, the most important of which is to foster the virtues of sincerity (ikhlas ) and safeguarding their minds from corruption.

One who seeks success in nurturing, must himself display impeccable virtue and moral conduct, so that his words and advice have the desired effect; otherwise, if he is lax in performing his own duties, it is obvious that his efforts at nurturing others will be in vain. This is especially the case when his actions and manners are closely observed by the students who then find his words inconsistent with his acts.

When a mentor’s inner self is devoid oftaqwa of the all-Creator and he himself does not lead a virtuous life, people will evaluate and judge him and find his conduct wanting, and consequently common trust in him will be shaken and weakened. People will not then be prepared to accept him as a guide and role model in order to achieve moral excellence.

In the verses under discussion, through a series of his recommendations and sagacious counsel, we are introduced to the wisdom of Luqman, who had access to the ultimate source of knowledge and information. His radiant

face was familiar and famous amongst his people; and the best utterances and insights of the day could not match even excerpts of his statements.

This learned sage turns his attention to the moral training of his son with particular care and creativeness. He addresses his son by giving him beneficial advice, and by explaining to him the correct course and the nature of his duties. He shows him how to lead a noble life, through which the maxims of spiritual and moral values can best be experienced.

In the beginning, in order to motivate his son, to energise the intuitive truths latent in him and to guide him towards his ultimate goal, he clearly sets out for him his duties towards his Creator and reminds him of God’s unity. This is to illuminate his mind and insight so that he becomes able to prevent himself from deviating from the path of monotheism (tawhid ) and straying into polytheism (shirk ). Therefore, he counsels him in the following words:

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ {o} وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

And when Luqman said to his son while he admonished him: O my son! Do not associate aught with Allah; most surely polytheism is a grievous iniquity. And We have enjoined upon man concerning his parents - His mother bears him in weakness upon weakness, and his weaning is in two years - Give thanks unto Me and unto your parents. Unto Me is the journeying. (Luqman, 31/13-14)

In the first verse, mention is made of how Luqman draws his son’s attention to this exalted truth so that he would not digress into the swamp of error, but rather discover that behind the apparent world and the intricate complexity of creation, there exists a single unique Power who has originated the system of the universe and who controls and regulates it according to an elaborate scheme and an all-knowing intention and purpose. Therefore, only such a sublime existence deserves to be worshipped. In this regard, he must fulfil his duty towards this Eternal, Needless Being and continually express his thanks and gratitude to Him.

In the second verse, the words of Luqman are cut off, and his silence here raises a question: why did Luqman stop talking at this point? After explaining to his son his responsibilities towards his Lord, it was necessary next to outline his duties towards his parents so that he could properly discharge his responsibilities to his mother and father.

It seems that the reason why Luqman became silent at this juncture and did not elaborate upon the duties of a child towards its father and mother is contained in the subtle point that in this case, it was Luqman himself who was the father. If he brought up the subject of filial obligations, which included politeness, respect and gratitude to the father, it would be as if he was requesting his son to display this behaviour to him personally. It would be tantamount to asking his son to repay him for all his efforts and guidance throughout his childhood and later years, to obey his directives and to never forget his favours.

The speech of a distinguished and wise man like Luqman, who had gathered within his personality so many diverse virtues, cannot be interpreted in this manner, and in truth, it would be an injustice to his station to do so. Secondly, by himself reminding his son of his filial responsibility Luqman is in fact pointing out to his son’s his obligation and indebtedness to himself, an act which does not befit a man who has attained such a high spiritual station.

By considering this subtle and significant matter of courtesy, we can understand the reason why Luqman stops speaking at this point, and through his meaningful silence, appreciate his exemplary moral qualities. As Luqman falls silent and refrains from mentioning the filial responsibilities of a child, Divine revelation takes over and instructs mankind about the rights of parents.

Naturally, Luqman’s son is also obliged to toil his utmost to fulfil his duty towards his father and mother in obedience to the command of God. Once more, Luqman begins to speak and continues to counsel his son, this time advising him about his duties toward his fellow members of society:

يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ {o} وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

O my son! Keep up prayer and enjoin the good and forbid the evil, and bear patiently that which befalls you; indeed these acts require courage; and do not turn your face away from people in contempt, nor go about in the land exulting overmuch; surely God does not love any self-conceited boaster. (Luqman, 31/17-18)

In this part of his speech Luqman advises his son about the fundamental external traits which he should adopt so that he may preserve himself from corrupting his soul; in the same way, from amongst the many inner moral vices, he singles out one. He admonishes his son, who is about to enter and participate in society, to beware of behaving with conceit, which would be an outward manifestation of the negative aspects of his personality, and it would have far-reaching consequences. If arrogance becomes part of an individual’s character it will affect every aspect of his personal and social interactions, inevitably resulting in his downfall and disgrace in the society.

In addition, arrogance always results in an adverse reaction from the people and opens the door to general dislike towards the conceited individual. This backlash makes societal life difficult for everyone and thus, it was necessary that Luqman’s son took his father’s advice seriously and avoided that which, in his father’s wise judgement, was against the moral code of society life, and which make it difficult to form sound relationships with his fellow citizens. He must realize that selfishness and egotism only lead to loss, and is never the desirable course; moreover, God detests arrogant behaviour, Finally, selfishness is a factor which stunts man’s spiritual progress and becomes an obstacle in his journey to the proximity of God.

Thereafter, Luqman counsels his son to inculcate in himself righteous traits, and purify his soul from that which would corrupt it, as this was the only way to ultimate felicity and salvation. He urges him to always adopt moderation in his conduct, saying:

وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ

And pursue the middle course in your going about and lower your voice; surely the most hateful of voices is braying of the asses. (Luqman, 31/19)

The Expansive Earth

وَالأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

And the earth, We have made it a wide extent; how well have We then spread (it) out. (al-Dhariyat, 51/47)

وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ {o} وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ

And the earth - We have spread it forth and made in it firm mountains and caused to grow in it of every suitable thing. And We have made in it means of subsistence for you and for him whom you cannot sustain. (al-Hijr, 15/18-19)

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا {o} أَحْيَاء وَأَمْوَاتًا

Have We not made the earth to draw together to itself; (prepared for) the living and the dead? (al-Mursalat, 77/25-26)

One of the branches of the ever-increasing knowledge of mankind in contemporary times is the methodology of exploiting the earth’s natural resources and God-given treasures. Scientists have always been apprehensive that unplanned tapping of the existing resources would engender problems for future generations. For this reason, elaborate and extensive programs and projects have been designed by experts to optimally utilize the natural resources, which are an influential factor in the determination of the wellbeing of human societies.

Many conferences have been held to discuss the soundest way to exploit these natural resources, so that adequate attention is paid to the fundamental and vital needs of humanity as well as ensuring that these needs are met in a balanced and equitable manner. No scientist will endorse the principle that each individual is free to exploit nature in a manner that is to his sole and limitless advantage.

However, God, the All-wise - whose wisdom is barely reflected by the entirety of man’s knowledge - had also made arrangements for this important issue at the time of the creation of the earth; indeed this is a proof of the intelligent, knowledgeable and capable design that underpins existence. He made man aware of these blessings and invited him to make lawful use of them. Man has been required to take advantage of the Divine bounties in the earth in a thoughtful manner and not to give way to excess and overindulgence in an attempt to acquire as much as possible, which would ultimately cause a disparity between needs and consumption. If these resources are managed correctly through a system of organization and control, then neither scarcity will affect them nor will these plentiful resources be depleted.

In the days when the human population was not even one-third of the present number and many of the earth’s resources had yet to be discovered, poverty and famine arising from ruined crops was much more common than it is today. Indigence and hunger were constant afflictions and would cause widespread death amongst human societies.

Nowadays, although the earth’s population has increased manifold, those unfavourable circumstances no longer prevail (in the same abundance), even though contentment and moderation in consumption is not only less than in previous times, but has given way to wastage and shameful excesses. Furthermore, in order to balance their markets, many countries actually destroy a substantial amount of their agricultural produce annually, a fact that distresses the heart of every free-thinking individual.

Thus, poverty and scarcity arises due to the method of exploiting resources and its disproportionate distribution - and not because of a decrease in the earth’s natural resources themselves - and consequent to the clash between demand and profiteering and the corruption that arises as a result, the social fabric and harmony is torn apart; in reality this unfair utilization of resources is due the culture of excess on the one hand, and the absence of contentment and the insatiable appetites of today’s greedy and selfish individuals on the other.

Let us also cast a glance at the very distant past:

It is not known when the earth initially acquired the capacity to support life and when the first living creatures appeared, developed and multiplied on it. The exact date when man walked on earth is likewise shrouded in mystery and thus far no convincing answer to this riddle has been presented by researchers. Whatever has been postulated in this regard is based on a chain of theories and suppositions and not on any conclusive and well-accepted facts.

If we consider this earth, we find that we do not know how old it is, nor do we have any method to determine its age with any certainty, and every opinion on this matter is no more than a conjecture, which does not shed much light on its past and its true nature. When historians commonly disagree about events that are just a few centuries old, what kind of theory can reliably explain an episode that occurred in the system of creation several million, or rather billions of years ago?

We do not even know when life and subsequently, man, first appeared on earth; what we do know for certain, however, is that God has provided an abundant variety of materials for the benefit and needs of every living thing (humans, animals and vegetation) without the least parsimoniousness.

Every creature and plant can draw sustenance and nutrients for its survival and development from the earth. Since the earth is limited in size, it follows that the food it can produce is also limited. These limitations seem to indicate that the earth would be unable to provide for the needs of all its inhabitants over a prolonged period of time.

This however, through an astonishingly complex and regulated system that governs this small planet - which has so many diverse and different aspects and is intricately linked to its store of resources - every living creature and plant receives its sustenance. And this has been the case from the obscure beginning of creation, and will continue till the end of time, while the resources are not exhausted or even diminished. This amazing miracle of creation is a fact that is undeniable and in this regard, the Qur’an declares that the earth has the capacity to support the entirety of its inhabitants and satisfy their various and diverse needs:

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ

And We have made in it means of subsistence for you and for him whom you cannot sustain. (al-Hijr, 15/19)

And so we see a constant and continuous process in the earth which progresses in association with a special system of controls on a pre-planned and guided course.

When man desired to build houses and the supplies he needed were bricks, stone and lime, God placed these simple materials at his disposal so that he could take steps to alleviate his basic needs and make a shelter for himself.

However, nowadays, due to urban overpopulation, especially as people move into the main townships, and due to the problems associated with overcrowding and the increased communication of people with one another, man even needs buildings with more than one hundred storeys. In His infinite wisdom and knowledge that encompasses every particle in the universe of existence, God endowed within the earth - many millions of years ago - the raw materials that would one day be used for construction (stone and clay and iron) in the shape of quarries and mines. He then inspired man to create and invent and made these materials accessible to him so that he may advance in the world by extracting these pre-prepared stores from the depths of the earth and utilizing them in providing for his needs.

The foregoing discussion described the adequacy of the earth’s resources in catering for the needs of mankind and his fellow creatures throughout its history and for as long as life-forms exist on it and wish to make use of its provisions.

The Qur’an also emphasises this very same point, and adds that the earth not only sustains every living being, but accommodates the dead as well.1

Although man’s development and transformation will never evolve away from his fundamental humanness and the essence of his existence and constitution, nevertheless, in his material trappings, man has come a long way in the course of time, and this is evident across the world.

Death is the inescapable end of every living being that inhabits the earth and the earth itself is ever ready to welcome the remains of the dead in its embrace. Sooner or later, the bodies of humans go back to the earth, as do the carcasses of animals. Every variety of vegetation - from leaves to the trunks of trees - is likewise gradually assimilated into the earth’s stores.

Therefore the earth is at once the main support for human life and the source from which mankind can gather bounties, as well as the burial place for all living things; thus, the Qur’an states:

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا {o} أَحْيَاء وَأَمْوَاتًا

Have We not made the earth to draw together to itself; the living and the dead. (al-Mursalat, 77/25-26)

That which resonates with the principles of nature is purpose and the pursuit of perfection; indeed these are the distinct and well known properties that permeate creation and are the immediate and consecutive fruits of Divine planning. Therefore, imperfection and diminution - which are the

outcomes of chaos and unwise planning - have no place or meaning in the system of existence.

Thus, when we contemplate the foundations of existence, we come to realize that it abounds with splendour, grandeur and greatness. The Qur’an states in this regard:

مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ

You will not see any incongruity in the creation of the Beneficent Lord; then look again, can you see any disorder? (al-Mulk, 67/3)

Behind the system of creation of the all-Merciful God, one will not find inadequacy and disorderliness; carefully look again and again, do you see any flaw? No!

Therefore, indifference towards, and ignorance of the various phenomena that are manifested in the world and of what goes on around mankind, has consequences that will form obstacles to the ultimate felicity of humanity.

Reference

1. Have We not made the earth to draw together to itself; the living and the dead (Al-Mursalat, 77/25,26)

Narrations from Imam al-Ba-qir

1- Ikma-l al-Di-n: Abu al-Ja-rud says, Abu Ja‘far (a.s) said to me “O’ Abu Ja-ru-d, when ages pass and people say the Qa-'im has died or perished or gone to some valley, and the seeker says, When is this going to happen while his bones have decayed? At that time expect him. And when you hear from him, come to him even if you have to crawl on ice.”

2- Ikma-l al-Di-n: Al-Thuma-li says, I heard Abu Ja‘far (a.s) say, “The nearest of the people to Allah, the Exalted, and their most knowledgeable and their most compassionate to the populace is Muhammad and the Imams, bliss of Allah be for them all. Enter where they enter and separate whoever they separate from. I mean Husain and his progeny by that. Righteousness is in them and they are the successors and from them are the Imams. Wherever you see them, follow them. If a time comes one day that you do not see anyone of them, seek help from Allah and contemplate on the tradition you are on and follow it, and love whom you love, and disdain whom you disdain. How soon is the relief coming to you!”

3- Ikma-l al-Di-n: Ma‘ru-f Ibn Khurbu-dh says, I said to Abu Ja‘far (a.s), “Tell me about yourselves.” He said, “We are the like of stars. When a star sets, another star of peace and security, harmony and tranquility, and leisure and openings rises. So until the Children of ‘Abd al-Mutallib are equal and no distinction remains amongst them, Allah, the Exalted, will manifest your Patron. So praise Allah, the Exalted. And He will give him a choice between the easy and the difficult.” I asked, “May I be your ransom, which will he choose?” He said, “He will choose the difficult over the easy.”

Explanation: Al-Sa‘b wa al-Dhalu-l (Humble and intractable, translated above as easy and difficult) are qualities of riding beasts.

4- Ikma-l al-Di-n: Umm Ha-ni al-Thaqafiyya says, I came in a morning to my master Muhammad Ibn ‘Ali al-Ba-qir (a.s) and said to him, “My master, a verse from the Book of Allah, the Exalted, has struck my heart and has troubled me and taken away my nights’ sleep.”

ما روى عن الباقر صلوات الله عليه في ذلك

1- إكمال الدين: ابن المتوكل، عن علي، عن أبيه، عبد الله بن حماد ومحمد بن سنان معا، عن أبي الجارود، عن أبي جعفر عليه السقال: قال لي يا أبا الجارود إذا دار الفلك، وقال الناس: مات القائم أو هلك، بأي واد سلك وقال الطالب: أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه فإذا سمعتم به فائتوه ولو حبوا على الثلج. نى: أحمد بن هوذه، عن النهاوندي، عن أبي الجارود مثله.

2- إكمال الدين: ابن الوليد، عن الصفار، عن محمد بن عيسى وابن أبي الخطاب والهيثم النهدي جميعا، عن ابن محبوب، عن ابن رئاب، عن الثمالي، عن أبي جعفر (ع) قال: سمعته يقول: إن أقرب الناس إلى الله(عزوجل) وأعلمهم وأرأفهم بالناس محمد والائمة صلوات الله عليهم أجمعين فادخلوا أين دخلوا وفارقوا من فارقوا أعني بذلك حسينا وولده (ع) فان الحق فيهم وهم الاوصياء ومنهم الائمة فأين ما رأيتموهم فاتبعوهم فان أصبحتم يوما لاترون منهم أحدا فاستعينوا بالله وانظروا السنة التي كنتم عليها فاتبعوها وأحبوا من كنتم تحبون وأبغضوا من كنتم تبغضون فما أسرع ما يأتيكم الفرج.

3- إكمال الدين: عبد الواحد بن محمد، عن أبي عمرو الليثى، عن محمد بن مسعود، عن جبرئيل بن أحمد، عن موسى بن جعفر بن وهب البغدادي ويعقوب بن يزيد، عن سليمان بن الحسن، عن سعد بن أبي خلف، عن معروف بن خربوذ قال: قلت لابي جعفر (ع): أخبرني عنكم قال: نحن بمنـزلة النجوم إذا خفي نجم بدا نجم مأمن وأمان وسلم وإسلام وفاتح ومفتاح حتى إذا استوى بنو عبد المطلب فلم يدر أي من أي أظهر الله(عزوجل) صاحبكم فاحمدوا الله(عزوجل) وهو يخير الصعب على الذلول، فقلت: جعلت فداك فأيهما يختار؟ قال يختار الصعب على الذلول.

4- إكمال الدين: بهذا الاسناد، عن محمد بن مسعود، عن نصر بن الصباح، عن جعفر بن سهل، عن أبي عبد الله أخي عبد الله الكابلي، عن القابوسي، عن نضر بن السندي، عن الخليل بن عمرو، عن علي بن الحسين الفزاري، عن إبراهيم بن عطية، عن ام هانئ الثقفية قال: غدوت على سيدي محمد بن علي الباقر (ع) فقلت له: يا سيدي آية في كتاب الله(عزوجل) عرضت بقلبي أقلقتني وأسهرتني

He said, “Ask O’ Umm Ha-ni.” I said, “The saying of Allah, the Exalted, No, I swear by the Star that runs its course and hides itself.” He said, “Yes, the subject you asked me about, O’ Umm Ha-ni, is someone who will be born in the End Times and he is the Mahdi and from this House. There will be a perplexity and occultation about him in which nations will go astray and nations will remain on guidance. Blessed be you if you see his time! Blessed be anyone who sees his time!”

5- Ikma-l al-Di-n: Abu Ayyu-b al-Makhzu-mi says, Abu Ja‘far al-Ba-qir (a.s) mentioned the conduct of the Rightly Guided Caliphs and when he reached their last one he said, “The Twelfth is the one behind whom Jesus the son of Mary (a.s) will perform prayers. You must uphold his conduct and the Noble Qur’a-n.”

6- Al-Ghaiba of al-Ne‘ma-ni: Umm Ha-ni says, I asked Abu Ja‘far (a.s), “What is the meaning of Allah’s word, Nay, I swear by the Star?” He said, “O’ Umm Ha-ni, an Imam who on the year two hundred and sixty hides himself until his whereabouts is not known to the people. Then he will appear like a blazing meteor in a dark night. If you should see that time, your heart will find solace.”

7- Al-Ghaiba of al-Ne‘ma-ni: Ma‘ru-f Ibn Khurbu-dh says, Said Abu Ja‘far (a.s), “Your stars are like the stars of the heavens. Whenever a star sets, another star rises. So when you point with your fingers and make gestures with your eyebrows, Allah will hide your stars from you. The Children of Ha-shim will be equal without any distinction amongst them from one another. Then your star will rise, so praise your Lord.”

8- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Ata-’ says, I said to Abu Ja‘far (a.s), “Your Shi-‘a are many in Iraq and there is no one, by Allah, in your household like you. So why do not you uprise?” He said, “O’ Abdullah Ibn Ata-’, you have began lending your ears to the fools. No, by Allah, I am not your Awaited Patron.” I asked him, “Then who is our Awaited Patron?” He said, “Look who does Allah hide his birth from the people, he is your Awaited Patron. There is no one of us who is pointed at with fingers or hinted by tongues except that he dies because of being under wrath or because of other causes.”

Explanation: It is possible that the two possibilities for causes of death mentioned may be expression of doubt of the narrator and it is possible that death of being under wrath alludes to murder and hatfa anfihi alludes to a death that is not in severe and dire circumstances.

9- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Atta’ says, I said to Abu Ja‘far (a.s), “Tell me about the Qa-'im.” He said, “By Allah, he is neither me, nor the one towards whom you stretch your necks. His birth will not be known.” “What is his conduct according to?” I asked. He said, “He will act according to what the Messenger of Allah (a.s) has acted, invalidating the past and looking forward.”

قال: فاسئلي يا ام هانئ؟ قالت قلت: قول الله(عزوجل) "فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِي الْكُنَّسِ" قال: نعم المسألة سألتني يا ام هانئ هذا مولود في آخر الزمان هو المهدي من هذه العترة تكون له حيرة وغيبة يضل فيها أقوام ويهتدي فيها أقوام فيا طوبى لك إن أدركته. ويا طوبى من أدركه.

5- إكمال الدين: المظفر العلوي، عن ابن العياشي، عن أبيه، عن أبي القاسم قال: كتبت من كتاب أحمد الدهان، عن القاسم بن حمزة، عن ابن أبي عمير، عن أبي إسماعيل السراج، عن خيثمة الجعفي، عن أبي أيوب المخزومي قال: ذكر أبو جعفر الباقر (ع) سيرة الخلفاء الراشدين فلما بلغ آخرهم قال: الثاني عشر الذي يصلي عيسى بن مريم (ع) خلفه عليك بسنته والقرآن الكريم.

6- الغيبة للنعمانى: سلامة بن محمد، عن أحمد بن داود، عن أحمد بن الحسن، عن عمران بن الحجاج، عن ابن أبي نجران، عن ابن أبي عمير، عن محمد بن إسحاق عن أسيد بن ثعلبة، عن ام هانئ قال: قلت: لابي جعفر (ع) ما معنى قول الله عز وجل "فَلَا أُقْسِمُ بِالْخُنَّسِ" قال لي: يا ام هانئ إمام يخنس نفسه حتى ينقطع عن الناس علمه سنة ستين ومأتين ثم يبدو كالشهاب الواقد في الليلة الظلماء فان أدركت ذلك الزمان قرت عيناك.

7- الغيبة للنعمانى: الكليني، عن علي، عن أبيه، عن حنان بن سدير، عن معروف ابن خربوذ، عن أبي جعفر (ع) قال: إنما نجومكم كنجوم السماء كلما غاب نجم طلع نجم حتى إذا أشرتم بأصابعكم وملتم بحواجبكم غيب الله عنكم نجمكم واستوت بنو عبد المطلب فلم يعرف أي من أي فإذا طلع نجمكم فاحمدوا ربكم.

8- الغيبة للنعمانى: محمد بن همام بإسناد له، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): إن شيعتك بالعراق كثير ووالله ما في بيتك مثلك فكيف لا تخرج؟ فقال: يا عبد الله بن عطا قد أخذت تفرش اذنيك للنوكى لا والله ما أنا بصاحبكم قلت: فمن صاحبنا؟ فقال: انظروا من غيب عن الناس ولادته، فذلك صاحبكم إنه ليس منا أحد يشار إليه بالاصابع ويمضغ بالالس إلا مات غيظا أو حتف أنفه.

9- الغيبة للنعمانى: محمد بن همام، عن جعفر بن محمد بن مالك، عن عباد بن يعقوب عن يحيى بن يعلى، عن أبي مريم الانصاري، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): أخبرني عن القائم (ع) فقال: والله ما هو أنا ولا الذي تمدون إليه أعناقكم ولا يعرف ولادته، قلت: بما يسير؟ قال: بما سار به رسول الله(ص) هدر ما قبله واستقبل

10- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says, I heard Abu Ja‘far (a.s) say, “Times shall come and go until Allah sends for this enterprise someone you do not know has he been created.”

11- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says that Abu Ja‘far (a.s) said, “You will continue to stretch your necks to a man of ours, saying He is the one, and Allah takes him away; until Allah sends a man for this affair whom you do not know has he been born or not, has he been created or not.”

12- Al-Ghaiba of al-Ne‘ma-ni: Ibn Bukair and al-Hakam narrated from Abu Ja‘far (a.s), “As if I see you, you climb up and do not find anyone and return and do not find anyone.”

13- Al-Ghaiba of al-Ne‘ma-ni: Abu Hamzah al-Thuma-li says, I was with Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) one day. When everyone had dispersed, he said to me, “O’ Abu Hamzah, one of the destined events that must happen is the rise of our Qa-'im. Whoever doubts in what I say, he will meet Allah disbelieving in Him.” Then he said, “My father and mother be the ransom of the one who is named by my name and bears my patronym, the seventh after me. My father be the ransom of the one who will fill the earth with equity and justice, as it will be replete with oppression and injustice. O’ Abu Hamzah, whoever sees him and submits to him through the submission for Muhammad and ‘Ali, I give him a solemn promise of the Paradise. And whoever does not submit, verily Allah has made the Paradise forbidden for him and his abode is the Fire and bad a place it is for the oppressors.

14- Al-Ka-fi: Abu Na‘i-m says, I came to Abu Ja‘far (a.s) when he was in Medina. I said to him, “I have taken a vow between the rukn and the maqa-m that when I meet you, I will not to go away from Medina until I know whether you are the Qa-'im of the House of Muhammad or not.” He did not answer me anything. I stayed for thirty days. Then he met me on a road and said, “O’ Hakam, and you are still here?” I said, “I told you about the vow I have taken by Allah and you did not order me to do anything, nor did you forbid me from anything. And you did not give me an answer.” He said, “Come to me in the morning at my house.

“I went to him in the morning. He said, “Ask what you need.” I said, “I have vowed with Allah of alms and fasting and charity between the Rukn and the Maqa-m, that if I meet you I will not exit Medina until I know whether you are the Qa-'im (Establisher) of the House of Muhammad. If you are, I will stay and be at your guard; and if you are not, I would go in the lands in search of livelihood.” He said, “O’ Hakam, we are all Establishers of the Order of Allah.” I said, “Then are you the Mahdi (the Guide)?” He said, “We all guide to Allah.

“Are you the one with the sword?” “Each one of us is with the sword and heir of the sword.” “Then are you the one who will kill the enemies of God, and is it through you that the bosom friends of Allah will be victorious, and is it through you the religion of Allah will manifest?” “O’ Hakam,” he said, “how can I be that and I have reached forty five. The Awaited Patron of that Enterprise is closer to breastfeeding than me and lighter on the back of a courser.”

10- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن ابن أبي الخطاب، عن محمد ابن سنان، عن أبي الجارود قال: سمعت أبا جعفر (ع) يقول: لا يزالون ولا تزال حتى يبعث الله لهذا الامر من لا تدرون خلق أم لم يخلق.

11- الغيبة للنعمانى: محمد بن همام قال: حدثني الفزاري، عن ابن أبي الخطاب وقد حدثني الحميري، عن ابن عيسى معا، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر (ع) أنه قال: لا تزالون تمدون أعناقكم إلى الرجل منا تقولون هو هذا فيذهب الله به حتى يبعث الله لهذا الامر من لا تدرون ولد أم لم يولد خلق أم لم يخلق.

12- الغيبة للنعمانى: علي بن الحسين، عن محمد العطار، عن محمد بن الحسن الرازي عن (محمد بن علي) الكوفي، عن محمد بن سنان، عن يحيى بن المثنى، عن ابن بكير ورواه الحكم عن أبي جعفر (ع) أنه قال: كأني بكم إذا صعدتم فلم تجدوا أحدا ورجعتم فلم تجدوا أحدا.

13- الغيبة للنعمانى: علي بن الحسين عن محمد بن يحيى، عن محمد بن الحسن، عن محمد بن علي، عن إبراهيم بن محمد، عن محمد بن عيسى، عن عبد الرزاق، عن محمد بن سنان، عن فضيل الرسان، عن أبي حمزة الثمالي قال: كنت عند أبي جعفر محمد بن علي الباقر (ع) ذات يوم فلما تفرق من كان عنده قال لي: يا أبا حمزة من المحتوم الذي حتمه الله قيام قائمنا فمن شك فيما أقول لقي الله وهو به كافر، ثم قال: بأبي وامي المسمى باسمي والمكنى بكنيتي السابع من بعدي بأبي (من) يملأ الأرض عدلاً (وقسطاً) كما ملئت ظلماً وجوراً يا باحمزة من أدركه فيسلم له ما سلم لمحمد وعلي فقد وجبت له الجنة ومن لم يسلم فقد حرم الله عليه الجنة وماواه النار وبئس مثوى الظالمين.

14- الكافي: العدة، عن ابن عيسى، عن علي بن الحكم، عن زيد أبي الحسن عن الحكم بن أبي نعيم قال: أتيت أبا جعفر (ع) وهو بالمدينة فقلت له: علي نذر بين الركن والمقام إذا أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا، فلم يجبني بشئ، فأقمت ثلاثين يوما، ثم استقبلني في طريق فقال: يا حكم وإنك لههنا بعد؟ فقلت: إني أخبرتك بما جعلت الله علي فلم تأمرني ولم تنهني عن شئ ولم تجبني بشئ فقال: بكر علي غدوة المنـزل فغدوت عليه فقال (ع): سل عن حاجتك، فقلت: إني جعلت لله علي نذرا وصياما وصدقة بين الركن والمقام إن أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا؟ فان كنت أنت، رابطتك، وإن لم تكن أنت، سرت في الارض فطلبت المعاش، فقال: يا حكم كلنا قائم بأمر الله. قلت: فأنت المهدي؟ قال: كلنا يهدي إلى الله، قلت: فأنت صاحب السيف؟ قال: كلنا صاحب السيف ووارث السيف، قلت: فأنت الذي تقتل أعداء الله ويعز بك أولياء الله ويظهر بك دين الله؟ فقال: يا حكم كيف أكون أنا وبلغت خمسا وأربعين، وإن صاحب هذا أقرب عهدا باللبن مني وأخف على ظهر الدابة

Narrations from imam Ja‘far al-Sa-diq

1- Ikma-l al-Di-n: Sudair says I heard Abu ‘Abdillah (a.s) say, “There is a sign from Joseph in the Qa-'im.” I said, “It seems as you are mentioning the perplexity or the occultation.” He said, “What of this does this nation deny? They are the likes of swine, whereas brothers of Joseph were heirs and children of apostles, yet they traded and sold Joseph. They addressed him, being his brothers and he being their brother, yet did not recognize him; so Joseph said to them, I am Joseph. So what is this accursed nation denying that Allah, the Exalted, in a certain time from times, may desire to hide his Hujja? Joseph had the kingdom of Egypt and there was between him and his father the journey of eighteen days.

If Allah, the Exalted, had desired to let his father know his place, He could have done that. By Allah, Jacob and his sons journeyed, when they were given the glad tidings, for nine days from the beginning of their journey until Egypt. What is this Ummah denying that God would do to His Hujja what He did to Joseph, that he would walk in their markets and step on their grounds while they do not recognize him until Allah, the Exalted, identifies him to them, as He permitted Joseph when he said, Do you know what did you do to Joseph and his brother when you were ignorant? They said, Verily, you, you are Joseph. He said, I am Joseph and this is my brother.

2- ‘Ilal al-Shara-'e‘: On the authority of Sudair, who narrates from his father that Abu ‘Abdillah (a.s) said, “Our Qa-'im has an occultation the duration of which is lengthy.” I said, “Why is that so, O’ son of the Messenger of Allah?” He said, “Allah, the Exalted, disdains to have the traditions of the occultations of apostles not proceed in him. O’ Sudair, he must complete the duration of their occultations.[9] Allah, the Exalted, says, You shall surely enter a stage after another stage. It means you will thread on the traditions of the nations before you.”

3- Al-Ama-li of Sadu-q: Ibn Abi ‘Umair narrates from a certain individual that Abu ‘Abdillah (a.s) recited the following rhymes,

For every nation is a governance which they await

Our governance in the End Times will come

ما روى في ذلك عن الصادق صلوات اللـه عليه

1- إكمال الدين: أبي، عن الحميري، عن أحمد بن هلال، عن ابن أبي نجران، عن فضالة، عن سدير قال: سمعت أبا عبد الله (ع) يقول: إن في القائم سنة من يوسف قلت: كأنك تذكر حيرة أو غيبة قال لي: وما تنكر من هذا هذه الأمة أشباه الخنازير إن إخوة يوسف كانوا أسباطاً أولاد أنبياء تاجروا يوسف وبايعوه وخاطبوه وهم إخوته وهو أخوهم، فلم يعرفوه حتى قال لهم يوسف (ع): أنا يوسف. فما تنكر هذه الأمة الملعونة أن يكون الله(عزوجل) في وقت من الأوقات يريد أن يستر حجته، لقد كان يوسف إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما فلو أراد الله(عزوجل) أن يعرف مكانه لقدر على ذلك والله لقد سار يعقوب وولده عند البشارة تسعة أيام من بدوهم إلى مصر، وما تنكر هذه الأمة أن يكون الله يفعل بحجته ما فعل بيوسف أن يكون يسير في أسواقهم ويطأ بسطهم وهم لا يعرفونه حتى يأذن الله(عزوجل) أن يعرفهم نفسه كما أذن ليوسف حين قال: "قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ. قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهذَا أَخِي."

2- علل الشرائع: المظفر العلوي، عن ابن العياشي وحيدر بن محمد السمرقندي معا عن العياشي، عن جبرئيل بن أحمد، عن موسى بن جعفر البغدادي، عن الحسن بن محمد الصيرفي، عن حنان بن سدير، عن أبيه، عن أبي عبد الله (ع) قال: إن للقائم منا غيبة يطول أمدها فقلت له: ولم ذاك يابن رسول الله؟ قال إن الله(عزوجل) أبى إلا أن يجري فيه سنن الانبياء (ع) في غيباتهم وأنه لابد له ياسدير من استيفاء مدد غيباتهم قال الله(عزوجل): "لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ" أي سنناً على سنن من كان قبلكم.

3- أمالي الشيخ الصدوق: ابن المتوكل، عن علي، عن أبيه، عن ابن أبي عمير، عمن سمع أبا عبد الله (ع) يقول: ودولتنا في آخر الدهر تظهر لكل اناس دولة يرقبونها

4- Ikma-l al-Di-n: Safwa-n Ibn Mahra-n narrates that al-Sa-diq Ja‘far Ibn Muhammad (a.s) said, “Someone who professes faith in all Imams yet denies the Mahdi is like a person who professes faith in all apostles yet denies the Prophethood of Muhammad (a.s).” He was asked, “O’ son of the Messenger of Allah (a.s) which one of your sons will the Mahdi be from?” He said, “He is the fifth from the sons of the seventh. His person will be invisible to you and you will be prohibited from mentioning his name.”

5- Ikma-l al-Di-n: Abu Hayyah narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan gather in consecution, the fourth one will be the Qa-'im (a.s).”

6- Ikma-l al-Di-n: Abu al-Haitham narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan come consecutively, their fourth one will be their Qa-'im.”

7- Ikma-l al-Di-n: Al-Mufadhal Ibn ‘Omar says, I entered upon my doyen Ja‘far Ibn Muhammad (a.s) and said, “O’ my master, I wish that you confide in us about the heir after you.” He said, “O’ Mufadhal, the Imam after me is my son Musa- and the Awaited Heir isM. U. H. A. M. M. A. D. Ibn al-Hasan Ibn ‘Ali Ibn Muhammad Ibn ‘Ali Ibn Musa-.”

8- Ikma-l al-Di-n: Ibra-him al-Karkhi says, I entered upon Abu ‘Abdillah (a.s). I was sitting there in his courtship when Abu al-Hasan Musa- Ibn Ja‘far (a.s), who was then a boy, entered. I stood before him and kissed him and sat down. Abu ‘Abdillah (a.s) said, “O’ Ibra-hi-m, behold, he is your Patron after me. Behold, a nation will perish in him and the rest will be blessed.

May Allah curse his murderer and increase the chastisement on his soul. Behold, Allah will bring forth from my seed the best of the people of the earth in his time, called by the name of his grandfather, the heir of his knowledge and rules and excellences, the treasure trove of Imamate, and the summit of wisdom. The tyrant from the sons of so-and-so will kill him out of jealously after novel wonders. However, Allah accomplishes His purpose, even though the polytheists may disdain so. Allah will bring forth from his seed the completion of the twelve guides that Allah has distinguished them by His dignity and has settled them in the abode of His sanctity.

A man professing faith in the Twelfth of them is the like of a swordsman in front of the Messenger of Allah (a.s) defending him.” A man from the allies of the Umayyads entered and the conversation was disrupted. I went to Abu ‘Abdillah (a.s) eleven times hoping that he would complete the discourse, but it was not to happen. When it was the eve of the next year, I entered upon him as he was sitting. He said, “O’ Ibra-hi-m, the Reliever of the pains of the Shi-‘a will come after severe hardships, long trials and anxiety and fear. Bliss for the one who will see that time. This is sufficient for you, O’ Ibra-hi-m.” I returned with nothing more gratifying to my heart and more pleasing to my soul than this.

4- إكمال الدين: ابن إدريس، عن أبيه، عن أيوب بن نوح، عن محمد بن سنان، عن صفوان بن مهران، عن الصادق جعفر بن محمد (ع) أنه قال: من أقر بجميع الائمة (ع) وجحد المهدي كان كمن أقر بجميع الانبياء وجحد محمداً (ص) نبوته. فقيل يابن رسول الله ممن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

5- إكمال الدين: أبي، وابن الوليد معا، عن سعد، عن الحسن بن علي الزيتوني ومحمد بن أحمد بن أبي قتادة، عن أحمد بن هلال، عن امية بن علي، عن أبي الهيثم ابن أبي حية، عن أبي عبد الله (ع) قال: إذا اجتمعت ثلاثة أسماء متوالية محمد وعلي والحسن فالرابع القائم (ع).

6- إكمال الدين: الطالقاني، عن محمد بن همام، عن أحمد بن مابندار، عن أحمد ابن هلال، عن امية بن علي القيسي، عن أبي الهيثم التميمي، عن أبي عبد الله (ع) قال: إذا توالت ثلاثة أسماء محمد وعلي والحسن كان رابعهم قائمهم.

7- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن المفضل بن عمر قال: دخلت على سيدي جعفر بن محمد (ع) فقلت: يا سيدي لو عهدت إلينا في الخلف من بعدك؟ فقال لي: يا مفضل الامام من بعدي ابني موسى والخلف المأمول المنتظر م ح م د ابن الحسن بن علي بن محمد بن علي بن موسى.

8- إكمال الدين: علي بن عبد الله بن أحمد، عن أبيه، عن محمد بن خلف عن محمد ابن سنان وأبي علي الزراد معا عن إبراهيم الكرخي قال: دخلت على أبي عبد الله (ع) فاني لجالس عنده إذ دخل أبو الحسن موسى بن جعفر (ع) وهو غلام فقمت إليه فقبلته وجلست فقال أبو عبد الله (ع): يا إبراهيم أما إنه صاحبك من بعدي أما إنه ليهلكن فيه قوم ويسعد آخرون فلعن الله قاتله وضاعف على روحه العذاب أما ليخرجن الله من صلبه خير أهل الارض في زمانه سمي جده ووارث علمه وأحكامه وفضائله، معدن الامامة ورأس الحكمة يقتله جبار بني فلان بعد عجائب طريفة حسدا له ولكن الله بالغ أمره ولو كره المشركون. يخرج الله من صلبه تمام اثنا عشر مهديا اختصهم الله بكرامته، وأحلهم دار قدسه، المقر بالثاني عشر منهم كالشاهر سيفه بين يدي رسول الله(ص) يذب عنه قال فدخل رجل من موالي بني امية فانقطع الكلام فعدت إلى أبي عبد الله (ع) أحد عشر مرة اريد منه أن يستتم الكلام فما قدرت على ذلك فلما كان قابل السنة الثانية دخلت عليه وهو جالس فقال: يا إبراهيم المفرج للكرب (عن) شيعته بعد ضنك شديد، وبلاء طويل، وجزع وخوف، فطوبى لمن أدرك ذلك الزمان حسبك يا إبراهيم. فما رجعت بشئ أسر من هذا لقلبي ولا أقر لعيني

9- Ikma-l al-Di-n: al-Mufadhdhal says, Said al-Sa-diq (a.s), “Allah, the High, created fourteen lights fourteen thousand years before He created the creation. They are our spirits.” He was asked, “O’ son of the Messenger of Allah (a.s) who are the fourteen?” He said, “Muhammad, ‘Ali, Fa-timah, Hasan, Husain, and the Imams from the progeny of Husain (a.s). Their last is the Qa-'im who will rise after his occultation and will kill the Dajja-l and will clean the earth from every oppression and injustice.”

10- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “Ours are the Twelve Guides:. Six have gone and six are remaining. Allah will place in the Sixth that which He loves.”

11- Ikma-l al-Di-n: Ibn Abi Ya‘fu-r says, Said Abu ‘Abdillah al-Sa-diq (a.s), “A person who professes faith in the imams, my forefathers and my sons, yet denies the Mahdi from my sons, he is like a person who professes faith in all apostles, peace be with them, yet denies Muhammad (a.s) his apostleship.” I said, “My master, and who is the Mahdi from your progeny?” He said, “The fifth from the sons of the seventh. His person will hide from you and it will not be permissible for you to mention him by his name.”

12- Ikma-l al-Di-n: Safwa-n al-Jamma-l says, Said al-Sa-diq (a.s), “Behold, by Allah, your Mahdi will disappear from you until your ignorant individuals would say, ‘Allah does not have any need in the House of Muhammad.’ Then he will come like a blazing meteor. He will fill the earth with justice and equity as it will be full of injustice and oppression.”

13- Ikma-l al-Di-n: In a long narration, al-Seyed Ibn Muhammad al-Humyari says, I said to al-Sa-diq Ja‘far Ibn Muhammad (a.s), “O’ son of the Messenger of Allah, traditions have been related to us from your forefathers, peace be unto them, with regard to the occultation and the confirmation of its occurrence. Please inform me who is it going to happen to?” He said, “It will happen to the sixth from my sons, the Twelfth from the Imams of guidance after the Messenger of Allah (a.s), the first of whom is the Prince of the Believers ‘Ali Ibn Abi Ta-lib (a.s) and their last is the Riser with the Truth, the Cherished Redeemer of Allah on His earth, the Patron of the age and the vicegerent of the All-Merciful. By Allah, even if he should remain in his occultation as long as Noah remained in his people, he will not go from the world until he appears and fills the earth with equity and justice, as it will be replete with injustice and oppression.”

14- Ikma-l al-Di-n: Ha-ni al-Tamma-r says, Abu ‘Abdillah (a.s) said to me, “The Patron of this Affair will have a disappearance. So the servant should fear Allah and cling on his religion.”

15- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “The customs the apostles went through in terms of their disappearances will materialize in the Qa-'im of us the Ahl al-Bait in the precise and same manner.”

9- إكمال الدين: ابن إدريس، عن أبيه، عن محمد بن الحسين بن زيد، عن الحسن بن موسى، عن علي بن سماعة، عن علي بن الحسن بن رباط، عن أبيه، عن المفضل قال: قال الصادق (ع) إن الله تبارك وتعالى خلق أربعة عشر نورا قبل خلق الخلق بأربعة عشر ألف عام فهي أرواحنا فقيل له: يابن رسول الله ومن الاربعة عشر؟ فقال: محمد وعلي وفاطمة والحسن والحسين والائمة من ولد الحسين (ع) آخرهم القائم الذي يقوم بعد غيبته فيقتل الدجال ويطهر الارض من كل جور وظلم.

10- إكمال الدين: الهمداني، عن ابن عقدة، عن أبي عبد الله العاصمي، عن الحسين ابن القاسم بن أيوب، عن الحسن بن محمد بن سماعة، عن ثابت بن الصباح، عن أبي بصير، عن أبي عبد الله (ع) قال: سمعته يقول: منا اثنا عشر مهديا مضى ستة وبقي ستة يضع الله في السادس ما أحب.

11- إكمال الدين: الدقاق، عن الاسدي، عن سهل، عن ابن محبوب، عن عبد العزيز العبدي، عن ابن أبي يعفور قال: قال أبو عبد الله الصادق (ع) من أقر بالائمة من آبائي وولدي وجحد المهدي من ولدي كان كمن أقر بجميع الانبياء (ع) وجحد محمدا (ص) نبوته، فقلت: سيدي ومن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

12- إكمال الدين: العطار، عن أبيه، عن ابن هاشم، عن ابن أبي عمير، عن صفوان الجمال قال: قال الصادق (ع): أما والله ليغيبن عنكم مهديكم حتى يقول الجاهل منكم: ما لله في آل محمد حاجة ثم يقبل كالشهاب الثاقب فيملأها عدلا وقسطا كما ملئت جوراً وظلماً.

13- إكمال الدين: ابن عبدوس، عن ابن قتيبة، عن حمدان بن سليمان، عن ابن بزيع عن حنان السراج، عن السيد بن محمد الحميري في حديث طويل يقول فيه: قلت للصادق جعفر بن محمد (ع): يابن رسول الله قد روي لنا أخبار عن آبائك (ع) في الغيبة وصحة كونها فأخبرني بمن تقع؟ فقال (ع): ستقع بالسادس من ولدي والثاني عشر من الائمة الهداة بعد رسول الله(ص) أولهم أمير المؤمنين علي بن أبي طالب (ع) وآخرهم القائم بالحق بقية الله في أرضه صاحب الزمان وخليفة الرحمان والله لو بقي في غيبته ما بقي نوح في قومه لم يخرج من الدنيا حتى يظهر فيملأ الأرض قسطاً وعدلاً كما ملئت جوراً وظلماً.

14- إكمال الدين: ابن المتوكل، عن علي بن إبراهيم، عن محمد بن عيسى، عن صالح ابن محمد، عن هانئ التمار قال: قال لي أبو عبد الله (ع): إن لصاحب هذا الامر غيبة فليتق الله عبد وليتمسك بدينه.

15- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن ابن البطائني عن أبيه، عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول: إن سنن الانبياء (ع) ما وقع عليهم من الغيبات جارية في القائم منا أهل البيت حذو النعل بالنعل والقذة بالقذة

Abu Basir says, I said to him, “O’ Son of the Messenger of Allah, and who is the Qa-'im of you Ahl al-Bait?” He said, “O’ Abu Basir, he is the fifth from the sons of my son Musa-. He is the son of the mistress of bondmaids. He will have a disappearance in which invalidators will doubt. Then Allah, the Exalted, will manifest him and will conquer on his hands the easts of the earth and its wests. Ruhallah Jesus the son of Mary (a.s) will come down and pray behind him. The earth will shine with the illumination of its Lord. There will be no spot on earth on which a deity other than Allah, the Exalted, is worshipped, and the religion entirely will be for Allah, even if the infidels may dislike this.

16- Al-Ghaiba of Sheikh Tusi: Abu Basi-r says, Said Abu ‘Abdillah (a.s), “If you hear of a disappearance with regard to your Patron, do not reject it.”

17- Al-Ghaiba of Sheikh Tusi: Yahya- Ibn al-‘Ala-’ al-Ra-zi says, I heard Abu ‘Abdillah (a.s) say, “Allah will bring forth in this Ummah a man who belongs to me and I belong to him. Allah will drive the blessings of the heavens and the earth through him. The heavens will rain down its drops; and the earth will grow out its seeds; and its beasts and brutes will live in harmony; and it will be full of equity and justice, as it had been replete with oppression and injustice. He will put so many on the sword that the ignorant will say, ‘If he was from the progeny of Muhammad, he would be merciful.”

18- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Sana-n al-Ka-hili narrates that Abu ‘Abdillah (a.s) said, “Be nice to each other, do kindness to one another, and have compassion to one another. I swear by the One Who split the seed and created the people, a time will come to you when no one of you will find a place for his dina-r and dirham to spend, for the lack of need of all the people with the blessing of Allah and the blessing of his Wali.” I said, “When will that happen?” He said, “This will happen when you miss your Imam and you will continue to remain in that state until he rises over you the way the sun rises. Wherever you may be, beware doubt and suspicion! Reject doubts from your hearts. You have been warned so abstain. I beseech Allah for your success and your guidance.”

19- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I was sitting with Abu ‘Abdillah (a.s) in his sitting room and there were other people with me as well. He said to us, “Take care not to mention him by name,” meaning the Qa-'im (a.s) and I was seeing he meant to say this to the others. Then he said to me, “O’ Abu ‘Abdillah, beware not to mention him by name. By Allah, he will disappear for years. He will be forgotten until it will be said, He is dead, perished, gone to some valley. The eyes of the believers will shed tears over him and they will be turned over like a ship is turned over by the waves of the sea and no one will be saved except the one Allah has taken his covenant and has inscribed faith in his heart and has endorsed him with a spirit from Himself. Twelve bewildering standards will be raised not known which is from whom.” Al-Mufadhdhal Ibn ‘Omar says I cried. He said to me, “Why are you crying.”

قال أبو بصير: فقلت له: يابن رسول الله! ومن القائم منكم أهل البيت؟ فقال: يابا بصير هو الخامس من ولد ابني موسى ذلك ابن سيدة الامآء يغيب غيبة يرتاب فيها المبطلون ثم يظهره الله(عزوجل) فيفتح على يديه مشارق الارض ومغاربها وينـزل روح الله عيسى بن مريم (ع) فيصلي خلفه وتشرق الارض بنور ربها ولا تبقى في الارض بقعة عبد فيها غير الله(عزوجل) إلا عبد الله فيها ويكون الدين كله لله ولو كره المشركون.

16- الغيبة للشيخ الطوسي: جماعة، عن البزوفري، عن أحمد بن إدريس، عن ابن قتيبة عن الفضل، عن ابن أبي نجران، عن صفوان، عن أبي أيوب، عن أبي بصير قال: قال أبو عبد الله (ع) إن بلغكم عن صاحبكم غيبة فلا تنكروها.

17- الغيبة للشيخ الطوسي: أحمد بن إدريس، عن علي بن الفضل، عن أحمد بن عثمان عن أحمد بن رزق، عن يحيى بن العلاء الرازي قال: سمعت أبا عبد الله (ع) يقول: ينتج الله في هذه الأمة رجلا مني وأنا منه يسوق الله به بركات السموات والارض فتنـزل السماء قطرها ويخرج الارض بذرها وتأمن وحوشها وسباعها ويملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً ويقتل حتى يقول الجاهل: لو كان هذا من ذرية محمد لرحم.

18- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن محمد بن سنان، عن الكاهلي عن أبي عبد الله (ع) أنه قال: تواصلوا وتباروا وتراحموا فوالذي فلق الحبة وبرء النسمة ليأتين عليكم وقت لا يجد أحدكم لديناره ودرهمه موضعا يعني لا يجد له عند ظهور القائم (ع) موضعا يصرفه فيه لاستغناء الناس جميعا بفضل الله وفضل وليه فقلت وأنى يكون ذلك فقال: عند فقدكم إمامكم فلا تزالون كذلك حتى يطلع عليكم كما يطلع الشمس أينما تكونون فاياكم والشك والارتياب انفوا عن نفوسكم الشكوك وقد حذرتم فاحذروا ومن الله أسأل توفيقكم وإرشادكم.

19- الغيبة للنعمانى: عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد ابن علي الحميري، عن الحسين بن أيوب، عن عبد الكريم الخثعمي، عن محمد بن عصام، عن المفضل بن عمر قال: كنت عند أبي عبد الله (ع) في مجلسه ومعي غيري فقال لنا: إياكم والتنويه يعني باسم القائم (ع) وكنت أراه يريد غيري فقال لي: يابا عبد الله إياكم والتنويه والله ليغيبن سنينا من الدهر وليخملن حتى يقال: مات هلك بأي واد سلك ولتفيضن عليه أعين المؤمنين وليكفأن كتكفئ السفينة في أمواج البحر حتى لاينجو إلا من أخذ الله ميثاقه وكتب الايمان في قلبه وأيده بروح منه ولترفعن اثنا عشر رأيه مشتبهة لايعرف أي من أي قال: فبكيت فقال لي: ما يبكيك؟

“May I be your ransom,” said I, “how would I not cry while you are saying twelve bewildering standards will raised not known which is one from whom?” He eyed towards the window in the room from which the sun was shining into his sitting room. He said, “Is this sun luminous?” I said, “Yes.” He said, “By Allah, our position will be more luminous than that.”

20- Al-Ghaiba of al-Ne‘ma-ni: Zaid Ibn Qada-ma narrates from one of his persons that Abu ‘Abdillah (a.s) said, “When the Qa-'im rises, people will say, How could this be? Even his bones must have decayed.”

21- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I said to Abu ‘Abdillah (a.s), “What is the sign of the Qa-'im?” He said, “When times pass much and it is said, He is dead, perished gone to some valley.” I said, “May I be your ransom, “Then what will happen?” He said, “He will not appear but with the sword.”

22- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Muslim narrates that Abu ‘Abdillah (a.s) said, “When people lose the Imam, they will remain for ages not knowing one thing from other. Then Allah will manifest their Patron to them.”

23- Al-Ghaiba of al-Ne‘ma-ni: Khalla-d Ibn Qassa-r says, Abu ‘Abdillah (a.s) was asked, “Has the Qa-'im been born?” He said, “No. If I lived in his times, I would serve him for all days of my life.”

24- Iqba-l al-A‘ma-l: Abu al-Faraj Aba-n Ibn Muhammad, known as al-Sindi says, Abu ‘Abdillah (a.s) was in Hajj in the year in which he stepped under the Miza-b (the water-spout at the Ka‘ba). As he was praying ‘Abdullah Ibn al-Hasan was on his right, Hasan Ibn Hasan on his left, and Ja‘far Ibn Hasan was behind him. ‘Iba-d Ibn Kathi-r al-Basri came and said, “Ya- Aba ‘Abdillah.” The Imam remained silent until he had said it three times. Then he said to the Imam, “Ya- Ja‘far.” The Imam said, “Say what you want to say, O’ Abu Kathir.” “I have found in a book of mine the knowledge of this structure,” he said. “A man will destroy it stone by stone.

“The Imam said, “Your book has lied, O’ Abu Kathir. On the contrary, I see, by Allah, the man with yellow steps, injured on the legs, big in the abdomen, thin in the neck, thick in the head, over this rukn,” and he pointed with his hand to the Yemeni rukn, “prohibiting the people from circumambulating as they are intimidated by him. Then Allah will send a man from me,” and he pointed to his chest. “He will kill him like the killing of the ‘A-d and Thamu-d and Pharaoh, the lord of the spikes.” At that point, ‘Abdullah Ibn al-Hasan said, “By Allah, Abu ‘Abdillah has spoken the truth.” They all endorsed his veracity then.

It has been narrated from the handwriting of al-Shahi-d al-Awwal (a.s) on the authority of Abu al-Wali-d from Abu ‘Abdillah (a.s) with regard to the statement qad qa-mat al-sala-h, “The rise of the Qa-'im (a.s) has been purposed by this.”

قلت: جعلت فداك كيف لا أبكي وأنت تقول ترفع اثنا عشر رأية مشتبهة لايعرف أي من أي قال: فنظر إلى كوة في البيت التي تطلع فيها الشمس في مجلسه فقال (ع): أهذه الشمس مضيئة؟ قلت: نعم، قال: والله لامرنا أضوء منها.

20- الغيبة للنعمانى: محمد بن همام، عن حميد بن زياد، عن الحسن بن محمد بن سماعة عن أحمد بن الحسن الميثمي، عن زيد بن قدامة، عن بعض رجاله، عن أبي عبد الله (ع) قال: إن القائم إذا قام يقول الناس: أني ذلك وقد بليت عظامه.

21- الغيبة للنعمانى: علي بن الحسين، عن محمد بن يحيى، عن محمد بن الحسن الرازي عن محمد بن علي الكوفي، عن يونس بن يعقوب، عن المفضل بن عمر قال: قلت لابي عبد الله (ع) ما علامة القائم؟ قال: إذا استدار الفلك، فقيل مات أو هلك في أي واد سلك، قلت: جعلت فداك ثم يكون ماذا؟ قال: لا يظهر إلا بالسيف.

22- الغيبة للنعمانى: ابن عقدة، عن القاسم بن محمد بن الحسين بن حازم، عن عباس ابن هشام الناشري، عن عبد الله بن جبلة، عن فضيل الصائغ، عن محمد بن مسلم عن أبي عبد الله (ع) أنه قال: إذا فقد الناس الامام مكثوا سبتا لا يدرون أيا من أي ثم يظهر الله لهم صاحبهم. توضيح: السبت الدهر.

23- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن الحسن بن معاوية عن ابن محبوب، عن خلاد بن قصار قال: سئل أبو عبد الله (ع) هل ولد القائم؟ قال: لا ولو أدركته لخدمته أيام حياتي.

24- إقبال الأعمال: باسنادنا إلى أبي جعفر الطوسي، عن جماعة، عن التلعكبري عن ابن همام، عن جميل، عن القاسم بن إسماعيل، عن أحمد بن رباح، عن أبي الفرج أبان بن محمد المعروف بالسندي نقلناه من أصله قال: كان أبو عبد الله (ع) في الحج في السنة التي قدم فيها. أبو عبد الله (ع) تحت الميزاب وهو يدعو وعن يمينه عبد الله بن الحسن، وعن يساره حسن بن حسن وخلفه جعفر بن حسن قال: فجاءه عباد بن كثير البصري فقال له: يا أبا عبد الله قال: فسكت عنه حتى قالها ثلاثا قال: ثم قال له: يا جعفر! قال: فقال له: قل ما تشاء يا أبا كثير قال: إني وجدت في كتاب لي علم هذه البنية رجل ينقضها حجراً حجراً قال: فقال له: كذب كتابك يا أبا كثير ولكن كأني والله بأصفر القدمين، خمش الساقين، ضخم البطن، دقيق العنق، ضخم الرأس على هذا الركن وأشار بيده إلى الركن اليماني يمنع الناس من الطواف حتى يتذعروا منه قال ثم يبعث الله له رجلا مني وأشار بيده إلى صدره فيقتله قتل عاد وثمود وفرعون ذي الاوتاد قال: فقال له عند ذلك عبد الله بن الحسن: صدق والله أبو عبد الله (ع) حتى صدقوه كلهم جميعاً

25- Muqtadhab al-Athar fi al-Nass ‘ala- al-Ithna- ‘Ashar: Wahib Ibn Munabbah says, Musa- (a.s) looked on the night of the Conversation at every tree and at every stone and plant at the Mount of Tu-r. They were all speaking the remembrance of Muhammad and his Twelve Heirs after him. Musa- said, “My Lord, I do not see anything you have created but it speaks the names of Muhammad and his Twelve Heirs. What is their position before you?” “O’ son of ‘Imra-n,” came the reply, “I created them before the creation of the lights and placed them in the treasure trove of my sanctity, as they nourished in the garden of My will and breathed form the spirit of My majesty and observed the horizons of My Kingdom, until I desired my will and implemented my rule and measure.

O’ son of ‘Imra-n, I have given them a promotion so I will adorn my Gardens through them. O’ son of ‘Imra-n adhere to their remembrance, for they are the treasures of my knowledge, coffers of my wisdom, and springs of My illumination.” Husain Ibn ‘Alawa-n says, I mentioned this to Ja‘far Ibn Muhammad (a.s). He said, “That is correct. They are the Twelve from the House of Muhammad: ‘Ali, Hasan, Husain, ‘Ali Ibn al-Husain, Muhammad Ibn ‘Ali and the ones whom Allah desires”. I said, “May I be your ransom, I beseech you to relate the truth to me.” He said, “I, and this son of mine,” pointing with his hand to his son Musa-, “and the fifth from his sons, whose person will disappear and mentioning his name will not be permissible.”

25- كتاب مقتضب الاثر في النص على الاثني عشر، عن محمد بن جعفر الآدمي وأثنى عليه ابن غالب الحافظ عن أحمد بن عبيد بن ناصح، عن الحسين ابن علوان، عن همام بن الحارث، عن وهب بن منبه قال: إن موسى (ع) نظر ليلة الخطاب إلى كل شجرة في الطور، وكل حجر ونبات تنطق بذكر محمد واثني عشر وصيا له من بعده، فقال موسى: إلهي لا أرى شيئا خلقته إلا وهو ناطق بذكر محمد وأوصيائه الاثني عشر، فما منـزلة هؤلاء عندك؟ قال: يا ابن عمران! إني خلقتهم قبل خلق الانوار، وجعلتهم في خزانة قدسي يرتعون في رياض مشيتي ويتنسمون من روح جبروتي، ويشاهدون أقطار ملكوتي، حتى إذا شئت مشيتي أنفذت قضائي وقدري. يا ابن عمران! إني سبقت بهم استباقي، حتى ازخرف بهم جناني، يابن عمران! تمسك بذكرهم فانهم خزنة علمي وعيبة حكمتي، ومعدن نوري، قال حسين بن علوان: فذكرت ذلك لجعفر بن محمد (ع) فقال: حق ذلك هم اثنا عشر من آل محمد: علي والحسن والحسين وعلي بن الحسين ومحمد بن علي ومن شاء الله قلت: جعلت فداك إنما أسألك لتفتيني بالحق، قال: أنا وابني هذا وأومأ إلى ابنه موسى والخامس من ولده يغيب شخصه ولا يحل ذكره باسمه

Narrations from Imam al-Ba-qir

1- Ikma-l al-Di-n: Abu al-Ja-rud says, Abu Ja‘far (a.s) said to me “O’ Abu Ja-ru-d, when ages pass and people say the Qa-'im has died or perished or gone to some valley, and the seeker says, When is this going to happen while his bones have decayed? At that time expect him. And when you hear from him, come to him even if you have to crawl on ice.”

2- Ikma-l al-Di-n: Al-Thuma-li says, I heard Abu Ja‘far (a.s) say, “The nearest of the people to Allah, the Exalted, and their most knowledgeable and their most compassionate to the populace is Muhammad and the Imams, bliss of Allah be for them all. Enter where they enter and separate whoever they separate from. I mean Husain and his progeny by that. Righteousness is in them and they are the successors and from them are the Imams. Wherever you see them, follow them. If a time comes one day that you do not see anyone of them, seek help from Allah and contemplate on the tradition you are on and follow it, and love whom you love, and disdain whom you disdain. How soon is the relief coming to you!”

3- Ikma-l al-Di-n: Ma‘ru-f Ibn Khurbu-dh says, I said to Abu Ja‘far (a.s), “Tell me about yourselves.” He said, “We are the like of stars. When a star sets, another star of peace and security, harmony and tranquility, and leisure and openings rises. So until the Children of ‘Abd al-Mutallib are equal and no distinction remains amongst them, Allah, the Exalted, will manifest your Patron. So praise Allah, the Exalted. And He will give him a choice between the easy and the difficult.” I asked, “May I be your ransom, which will he choose?” He said, “He will choose the difficult over the easy.”

Explanation: Al-Sa‘b wa al-Dhalu-l (Humble and intractable, translated above as easy and difficult) are qualities of riding beasts.

4- Ikma-l al-Di-n: Umm Ha-ni al-Thaqafiyya says, I came in a morning to my master Muhammad Ibn ‘Ali al-Ba-qir (a.s) and said to him, “My master, a verse from the Book of Allah, the Exalted, has struck my heart and has troubled me and taken away my nights’ sleep.”

ما روى عن الباقر صلوات الله عليه في ذلك

1- إكمال الدين: ابن المتوكل، عن علي، عن أبيه، عبد الله بن حماد ومحمد بن سنان معا، عن أبي الجارود، عن أبي جعفر عليه السقال: قال لي يا أبا الجارود إذا دار الفلك، وقال الناس: مات القائم أو هلك، بأي واد سلك وقال الطالب: أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه فإذا سمعتم به فائتوه ولو حبوا على الثلج. نى: أحمد بن هوذه، عن النهاوندي، عن أبي الجارود مثله.

2- إكمال الدين: ابن الوليد، عن الصفار، عن محمد بن عيسى وابن أبي الخطاب والهيثم النهدي جميعا، عن ابن محبوب، عن ابن رئاب، عن الثمالي، عن أبي جعفر (ع) قال: سمعته يقول: إن أقرب الناس إلى الله(عزوجل) وأعلمهم وأرأفهم بالناس محمد والائمة صلوات الله عليهم أجمعين فادخلوا أين دخلوا وفارقوا من فارقوا أعني بذلك حسينا وولده (ع) فان الحق فيهم وهم الاوصياء ومنهم الائمة فأين ما رأيتموهم فاتبعوهم فان أصبحتم يوما لاترون منهم أحدا فاستعينوا بالله وانظروا السنة التي كنتم عليها فاتبعوها وأحبوا من كنتم تحبون وأبغضوا من كنتم تبغضون فما أسرع ما يأتيكم الفرج.

3- إكمال الدين: عبد الواحد بن محمد، عن أبي عمرو الليثى، عن محمد بن مسعود، عن جبرئيل بن أحمد، عن موسى بن جعفر بن وهب البغدادي ويعقوب بن يزيد، عن سليمان بن الحسن، عن سعد بن أبي خلف، عن معروف بن خربوذ قال: قلت لابي جعفر (ع): أخبرني عنكم قال: نحن بمنـزلة النجوم إذا خفي نجم بدا نجم مأمن وأمان وسلم وإسلام وفاتح ومفتاح حتى إذا استوى بنو عبد المطلب فلم يدر أي من أي أظهر الله(عزوجل) صاحبكم فاحمدوا الله(عزوجل) وهو يخير الصعب على الذلول، فقلت: جعلت فداك فأيهما يختار؟ قال يختار الصعب على الذلول.

4- إكمال الدين: بهذا الاسناد، عن محمد بن مسعود، عن نصر بن الصباح، عن جعفر بن سهل، عن أبي عبد الله أخي عبد الله الكابلي، عن القابوسي، عن نضر بن السندي، عن الخليل بن عمرو، عن علي بن الحسين الفزاري، عن إبراهيم بن عطية، عن ام هانئ الثقفية قال: غدوت على سيدي محمد بن علي الباقر (ع) فقلت له: يا سيدي آية في كتاب الله(عزوجل) عرضت بقلبي أقلقتني وأسهرتني

He said, “Ask O’ Umm Ha-ni.” I said, “The saying of Allah, the Exalted, No, I swear by the Star that runs its course and hides itself.” He said, “Yes, the subject you asked me about, O’ Umm Ha-ni, is someone who will be born in the End Times and he is the Mahdi and from this House. There will be a perplexity and occultation about him in which nations will go astray and nations will remain on guidance. Blessed be you if you see his time! Blessed be anyone who sees his time!”

5- Ikma-l al-Di-n: Abu Ayyu-b al-Makhzu-mi says, Abu Ja‘far al-Ba-qir (a.s) mentioned the conduct of the Rightly Guided Caliphs and when he reached their last one he said, “The Twelfth is the one behind whom Jesus the son of Mary (a.s) will perform prayers. You must uphold his conduct and the Noble Qur’a-n.”

6- Al-Ghaiba of al-Ne‘ma-ni: Umm Ha-ni says, I asked Abu Ja‘far (a.s), “What is the meaning of Allah’s word, Nay, I swear by the Star?” He said, “O’ Umm Ha-ni, an Imam who on the year two hundred and sixty hides himself until his whereabouts is not known to the people. Then he will appear like a blazing meteor in a dark night. If you should see that time, your heart will find solace.”

7- Al-Ghaiba of al-Ne‘ma-ni: Ma‘ru-f Ibn Khurbu-dh says, Said Abu Ja‘far (a.s), “Your stars are like the stars of the heavens. Whenever a star sets, another star rises. So when you point with your fingers and make gestures with your eyebrows, Allah will hide your stars from you. The Children of Ha-shim will be equal without any distinction amongst them from one another. Then your star will rise, so praise your Lord.”

8- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Ata-’ says, I said to Abu Ja‘far (a.s), “Your Shi-‘a are many in Iraq and there is no one, by Allah, in your household like you. So why do not you uprise?” He said, “O’ Abdullah Ibn Ata-’, you have began lending your ears to the fools. No, by Allah, I am not your Awaited Patron.” I asked him, “Then who is our Awaited Patron?” He said, “Look who does Allah hide his birth from the people, he is your Awaited Patron. There is no one of us who is pointed at with fingers or hinted by tongues except that he dies because of being under wrath or because of other causes.”

Explanation: It is possible that the two possibilities for causes of death mentioned may be expression of doubt of the narrator and it is possible that death of being under wrath alludes to murder and hatfa anfihi alludes to a death that is not in severe and dire circumstances.

9- Al-Ghaiba of al-Ne‘ma-ni: ‘Abdullah Ibn ‘Atta’ says, I said to Abu Ja‘far (a.s), “Tell me about the Qa-'im.” He said, “By Allah, he is neither me, nor the one towards whom you stretch your necks. His birth will not be known.” “What is his conduct according to?” I asked. He said, “He will act according to what the Messenger of Allah (a.s) has acted, invalidating the past and looking forward.”

قال: فاسئلي يا ام هانئ؟ قالت قلت: قول الله(عزوجل) "فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِي الْكُنَّسِ" قال: نعم المسألة سألتني يا ام هانئ هذا مولود في آخر الزمان هو المهدي من هذه العترة تكون له حيرة وغيبة يضل فيها أقوام ويهتدي فيها أقوام فيا طوبى لك إن أدركته. ويا طوبى من أدركه.

5- إكمال الدين: المظفر العلوي، عن ابن العياشي، عن أبيه، عن أبي القاسم قال: كتبت من كتاب أحمد الدهان، عن القاسم بن حمزة، عن ابن أبي عمير، عن أبي إسماعيل السراج، عن خيثمة الجعفي، عن أبي أيوب المخزومي قال: ذكر أبو جعفر الباقر (ع) سيرة الخلفاء الراشدين فلما بلغ آخرهم قال: الثاني عشر الذي يصلي عيسى بن مريم (ع) خلفه عليك بسنته والقرآن الكريم.

6- الغيبة للنعمانى: سلامة بن محمد، عن أحمد بن داود، عن أحمد بن الحسن، عن عمران بن الحجاج، عن ابن أبي نجران، عن ابن أبي عمير، عن محمد بن إسحاق عن أسيد بن ثعلبة، عن ام هانئ قال: قلت: لابي جعفر (ع) ما معنى قول الله عز وجل "فَلَا أُقْسِمُ بِالْخُنَّسِ" قال لي: يا ام هانئ إمام يخنس نفسه حتى ينقطع عن الناس علمه سنة ستين ومأتين ثم يبدو كالشهاب الواقد في الليلة الظلماء فان أدركت ذلك الزمان قرت عيناك.

7- الغيبة للنعمانى: الكليني، عن علي، عن أبيه، عن حنان بن سدير، عن معروف ابن خربوذ، عن أبي جعفر (ع) قال: إنما نجومكم كنجوم السماء كلما غاب نجم طلع نجم حتى إذا أشرتم بأصابعكم وملتم بحواجبكم غيب الله عنكم نجمكم واستوت بنو عبد المطلب فلم يعرف أي من أي فإذا طلع نجمكم فاحمدوا ربكم.

8- الغيبة للنعمانى: محمد بن همام بإسناد له، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): إن شيعتك بالعراق كثير ووالله ما في بيتك مثلك فكيف لا تخرج؟ فقال: يا عبد الله بن عطا قد أخذت تفرش اذنيك للنوكى لا والله ما أنا بصاحبكم قلت: فمن صاحبنا؟ فقال: انظروا من غيب عن الناس ولادته، فذلك صاحبكم إنه ليس منا أحد يشار إليه بالاصابع ويمضغ بالالس إلا مات غيظا أو حتف أنفه.

9- الغيبة للنعمانى: محمد بن همام، عن جعفر بن محمد بن مالك، عن عباد بن يعقوب عن يحيى بن يعلى، عن أبي مريم الانصاري، عن عبد الله بن عطا قال: قلت لابي جعفر (ع): أخبرني عن القائم (ع) فقال: والله ما هو أنا ولا الذي تمدون إليه أعناقكم ولا يعرف ولادته، قلت: بما يسير؟ قال: بما سار به رسول الله(ص) هدر ما قبله واستقبل

10- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says, I heard Abu Ja‘far (a.s) say, “Times shall come and go until Allah sends for this enterprise someone you do not know has he been created.”

11- Al-Ghaiba of al-Ne‘ma-ni: Abu al-Ja-ru-d says that Abu Ja‘far (a.s) said, “You will continue to stretch your necks to a man of ours, saying He is the one, and Allah takes him away; until Allah sends a man for this affair whom you do not know has he been born or not, has he been created or not.”

12- Al-Ghaiba of al-Ne‘ma-ni: Ibn Bukair and al-Hakam narrated from Abu Ja‘far (a.s), “As if I see you, you climb up and do not find anyone and return and do not find anyone.”

13- Al-Ghaiba of al-Ne‘ma-ni: Abu Hamzah al-Thuma-li says, I was with Abu Ja‘far Muhammad Ibn ‘Ali al-Ba-qir (a.s) one day. When everyone had dispersed, he said to me, “O’ Abu Hamzah, one of the destined events that must happen is the rise of our Qa-'im. Whoever doubts in what I say, he will meet Allah disbelieving in Him.” Then he said, “My father and mother be the ransom of the one who is named by my name and bears my patronym, the seventh after me. My father be the ransom of the one who will fill the earth with equity and justice, as it will be replete with oppression and injustice. O’ Abu Hamzah, whoever sees him and submits to him through the submission for Muhammad and ‘Ali, I give him a solemn promise of the Paradise. And whoever does not submit, verily Allah has made the Paradise forbidden for him and his abode is the Fire and bad a place it is for the oppressors.

14- Al-Ka-fi: Abu Na‘i-m says, I came to Abu Ja‘far (a.s) when he was in Medina. I said to him, “I have taken a vow between the rukn and the maqa-m that when I meet you, I will not to go away from Medina until I know whether you are the Qa-'im of the House of Muhammad or not.” He did not answer me anything. I stayed for thirty days. Then he met me on a road and said, “O’ Hakam, and you are still here?” I said, “I told you about the vow I have taken by Allah and you did not order me to do anything, nor did you forbid me from anything. And you did not give me an answer.” He said, “Come to me in the morning at my house.

“I went to him in the morning. He said, “Ask what you need.” I said, “I have vowed with Allah of alms and fasting and charity between the Rukn and the Maqa-m, that if I meet you I will not exit Medina until I know whether you are the Qa-'im (Establisher) of the House of Muhammad. If you are, I will stay and be at your guard; and if you are not, I would go in the lands in search of livelihood.” He said, “O’ Hakam, we are all Establishers of the Order of Allah.” I said, “Then are you the Mahdi (the Guide)?” He said, “We all guide to Allah.

“Are you the one with the sword?” “Each one of us is with the sword and heir of the sword.” “Then are you the one who will kill the enemies of God, and is it through you that the bosom friends of Allah will be victorious, and is it through you the religion of Allah will manifest?” “O’ Hakam,” he said, “how can I be that and I have reached forty five. The Awaited Patron of that Enterprise is closer to breastfeeding than me and lighter on the back of a courser.”

10- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن ابن أبي الخطاب، عن محمد ابن سنان، عن أبي الجارود قال: سمعت أبا جعفر (ع) يقول: لا يزالون ولا تزال حتى يبعث الله لهذا الامر من لا تدرون خلق أم لم يخلق.

11- الغيبة للنعمانى: محمد بن همام قال: حدثني الفزاري، عن ابن أبي الخطاب وقد حدثني الحميري، عن ابن عيسى معا، عن محمد بن سنان، عن أبي الجارود، عن أبي جعفر (ع) أنه قال: لا تزالون تمدون أعناقكم إلى الرجل منا تقولون هو هذا فيذهب الله به حتى يبعث الله لهذا الامر من لا تدرون ولد أم لم يولد خلق أم لم يخلق.

12- الغيبة للنعمانى: علي بن الحسين، عن محمد العطار، عن محمد بن الحسن الرازي عن (محمد بن علي) الكوفي، عن محمد بن سنان، عن يحيى بن المثنى، عن ابن بكير ورواه الحكم عن أبي جعفر (ع) أنه قال: كأني بكم إذا صعدتم فلم تجدوا أحدا ورجعتم فلم تجدوا أحدا.

13- الغيبة للنعمانى: علي بن الحسين عن محمد بن يحيى، عن محمد بن الحسن، عن محمد بن علي، عن إبراهيم بن محمد، عن محمد بن عيسى، عن عبد الرزاق، عن محمد بن سنان، عن فضيل الرسان، عن أبي حمزة الثمالي قال: كنت عند أبي جعفر محمد بن علي الباقر (ع) ذات يوم فلما تفرق من كان عنده قال لي: يا أبا حمزة من المحتوم الذي حتمه الله قيام قائمنا فمن شك فيما أقول لقي الله وهو به كافر، ثم قال: بأبي وامي المسمى باسمي والمكنى بكنيتي السابع من بعدي بأبي (من) يملأ الأرض عدلاً (وقسطاً) كما ملئت ظلماً وجوراً يا باحمزة من أدركه فيسلم له ما سلم لمحمد وعلي فقد وجبت له الجنة ومن لم يسلم فقد حرم الله عليه الجنة وماواه النار وبئس مثوى الظالمين.

14- الكافي: العدة، عن ابن عيسى، عن علي بن الحكم، عن زيد أبي الحسن عن الحكم بن أبي نعيم قال: أتيت أبا جعفر (ع) وهو بالمدينة فقلت له: علي نذر بين الركن والمقام إذا أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا، فلم يجبني بشئ، فأقمت ثلاثين يوما، ثم استقبلني في طريق فقال: يا حكم وإنك لههنا بعد؟ فقلت: إني أخبرتك بما جعلت الله علي فلم تأمرني ولم تنهني عن شئ ولم تجبني بشئ فقال: بكر علي غدوة المنـزل فغدوت عليه فقال (ع): سل عن حاجتك، فقلت: إني جعلت لله علي نذرا وصياما وصدقة بين الركن والمقام إن أنا لقيتك أن لا أخرج من المدينة حتى أعلم أنك قائم آل محمد أم لا؟ فان كنت أنت، رابطتك، وإن لم تكن أنت، سرت في الارض فطلبت المعاش، فقال: يا حكم كلنا قائم بأمر الله. قلت: فأنت المهدي؟ قال: كلنا يهدي إلى الله، قلت: فأنت صاحب السيف؟ قال: كلنا صاحب السيف ووارث السيف، قلت: فأنت الذي تقتل أعداء الله ويعز بك أولياء الله ويظهر بك دين الله؟ فقال: يا حكم كيف أكون أنا وبلغت خمسا وأربعين، وإن صاحب هذا أقرب عهدا باللبن مني وأخف على ظهر الدابة

Narrations from imam Ja‘far al-Sa-diq

1- Ikma-l al-Di-n: Sudair says I heard Abu ‘Abdillah (a.s) say, “There is a sign from Joseph in the Qa-'im.” I said, “It seems as you are mentioning the perplexity or the occultation.” He said, “What of this does this nation deny? They are the likes of swine, whereas brothers of Joseph were heirs and children of apostles, yet they traded and sold Joseph. They addressed him, being his brothers and he being their brother, yet did not recognize him; so Joseph said to them, I am Joseph. So what is this accursed nation denying that Allah, the Exalted, in a certain time from times, may desire to hide his Hujja? Joseph had the kingdom of Egypt and there was between him and his father the journey of eighteen days.

If Allah, the Exalted, had desired to let his father know his place, He could have done that. By Allah, Jacob and his sons journeyed, when they were given the glad tidings, for nine days from the beginning of their journey until Egypt. What is this Ummah denying that God would do to His Hujja what He did to Joseph, that he would walk in their markets and step on their grounds while they do not recognize him until Allah, the Exalted, identifies him to them, as He permitted Joseph when he said, Do you know what did you do to Joseph and his brother when you were ignorant? They said, Verily, you, you are Joseph. He said, I am Joseph and this is my brother.

2- ‘Ilal al-Shara-'e‘: On the authority of Sudair, who narrates from his father that Abu ‘Abdillah (a.s) said, “Our Qa-'im has an occultation the duration of which is lengthy.” I said, “Why is that so, O’ son of the Messenger of Allah?” He said, “Allah, the Exalted, disdains to have the traditions of the occultations of apostles not proceed in him. O’ Sudair, he must complete the duration of their occultations.[9] Allah, the Exalted, says, You shall surely enter a stage after another stage. It means you will thread on the traditions of the nations before you.”

3- Al-Ama-li of Sadu-q: Ibn Abi ‘Umair narrates from a certain individual that Abu ‘Abdillah (a.s) recited the following rhymes,

For every nation is a governance which they await

Our governance in the End Times will come

ما روى في ذلك عن الصادق صلوات اللـه عليه

1- إكمال الدين: أبي، عن الحميري، عن أحمد بن هلال، عن ابن أبي نجران، عن فضالة، عن سدير قال: سمعت أبا عبد الله (ع) يقول: إن في القائم سنة من يوسف قلت: كأنك تذكر حيرة أو غيبة قال لي: وما تنكر من هذا هذه الأمة أشباه الخنازير إن إخوة يوسف كانوا أسباطاً أولاد أنبياء تاجروا يوسف وبايعوه وخاطبوه وهم إخوته وهو أخوهم، فلم يعرفوه حتى قال لهم يوسف (ع): أنا يوسف. فما تنكر هذه الأمة الملعونة أن يكون الله(عزوجل) في وقت من الأوقات يريد أن يستر حجته، لقد كان يوسف إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما فلو أراد الله(عزوجل) أن يعرف مكانه لقدر على ذلك والله لقد سار يعقوب وولده عند البشارة تسعة أيام من بدوهم إلى مصر، وما تنكر هذه الأمة أن يكون الله يفعل بحجته ما فعل بيوسف أن يكون يسير في أسواقهم ويطأ بسطهم وهم لا يعرفونه حتى يأذن الله(عزوجل) أن يعرفهم نفسه كما أذن ليوسف حين قال: "قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ. قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهذَا أَخِي."

2- علل الشرائع: المظفر العلوي، عن ابن العياشي وحيدر بن محمد السمرقندي معا عن العياشي، عن جبرئيل بن أحمد، عن موسى بن جعفر البغدادي، عن الحسن بن محمد الصيرفي، عن حنان بن سدير، عن أبيه، عن أبي عبد الله (ع) قال: إن للقائم منا غيبة يطول أمدها فقلت له: ولم ذاك يابن رسول الله؟ قال إن الله(عزوجل) أبى إلا أن يجري فيه سنن الانبياء (ع) في غيباتهم وأنه لابد له ياسدير من استيفاء مدد غيباتهم قال الله(عزوجل): "لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ" أي سنناً على سنن من كان قبلكم.

3- أمالي الشيخ الصدوق: ابن المتوكل، عن علي، عن أبيه، عن ابن أبي عمير، عمن سمع أبا عبد الله (ع) يقول: ودولتنا في آخر الدهر تظهر لكل اناس دولة يرقبونها

4- Ikma-l al-Di-n: Safwa-n Ibn Mahra-n narrates that al-Sa-diq Ja‘far Ibn Muhammad (a.s) said, “Someone who professes faith in all Imams yet denies the Mahdi is like a person who professes faith in all apostles yet denies the Prophethood of Muhammad (a.s).” He was asked, “O’ son of the Messenger of Allah (a.s) which one of your sons will the Mahdi be from?” He said, “He is the fifth from the sons of the seventh. His person will be invisible to you and you will be prohibited from mentioning his name.”

5- Ikma-l al-Di-n: Abu Hayyah narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan gather in consecution, the fourth one will be the Qa-'im (a.s).”

6- Ikma-l al-Di-n: Abu al-Haitham narrates from Abu ‘Abdillah (a.s), “When three names, Muhammad, ‘Ali, and Hasan come consecutively, their fourth one will be their Qa-'im.”

7- Ikma-l al-Di-n: Al-Mufadhal Ibn ‘Omar says, I entered upon my doyen Ja‘far Ibn Muhammad (a.s) and said, “O’ my master, I wish that you confide in us about the heir after you.” He said, “O’ Mufadhal, the Imam after me is my son Musa- and the Awaited Heir isM. U. H. A. M. M. A. D. Ibn al-Hasan Ibn ‘Ali Ibn Muhammad Ibn ‘Ali Ibn Musa-.”

8- Ikma-l al-Di-n: Ibra-him al-Karkhi says, I entered upon Abu ‘Abdillah (a.s). I was sitting there in his courtship when Abu al-Hasan Musa- Ibn Ja‘far (a.s), who was then a boy, entered. I stood before him and kissed him and sat down. Abu ‘Abdillah (a.s) said, “O’ Ibra-hi-m, behold, he is your Patron after me. Behold, a nation will perish in him and the rest will be blessed.

May Allah curse his murderer and increase the chastisement on his soul. Behold, Allah will bring forth from my seed the best of the people of the earth in his time, called by the name of his grandfather, the heir of his knowledge and rules and excellences, the treasure trove of Imamate, and the summit of wisdom. The tyrant from the sons of so-and-so will kill him out of jealously after novel wonders. However, Allah accomplishes His purpose, even though the polytheists may disdain so. Allah will bring forth from his seed the completion of the twelve guides that Allah has distinguished them by His dignity and has settled them in the abode of His sanctity.

A man professing faith in the Twelfth of them is the like of a swordsman in front of the Messenger of Allah (a.s) defending him.” A man from the allies of the Umayyads entered and the conversation was disrupted. I went to Abu ‘Abdillah (a.s) eleven times hoping that he would complete the discourse, but it was not to happen. When it was the eve of the next year, I entered upon him as he was sitting. He said, “O’ Ibra-hi-m, the Reliever of the pains of the Shi-‘a will come after severe hardships, long trials and anxiety and fear. Bliss for the one who will see that time. This is sufficient for you, O’ Ibra-hi-m.” I returned with nothing more gratifying to my heart and more pleasing to my soul than this.

4- إكمال الدين: ابن إدريس، عن أبيه، عن أيوب بن نوح، عن محمد بن سنان، عن صفوان بن مهران، عن الصادق جعفر بن محمد (ع) أنه قال: من أقر بجميع الائمة (ع) وجحد المهدي كان كمن أقر بجميع الانبياء وجحد محمداً (ص) نبوته. فقيل يابن رسول الله ممن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

5- إكمال الدين: أبي، وابن الوليد معا، عن سعد، عن الحسن بن علي الزيتوني ومحمد بن أحمد بن أبي قتادة، عن أحمد بن هلال، عن امية بن علي، عن أبي الهيثم ابن أبي حية، عن أبي عبد الله (ع) قال: إذا اجتمعت ثلاثة أسماء متوالية محمد وعلي والحسن فالرابع القائم (ع).

6- إكمال الدين: الطالقاني، عن محمد بن همام، عن أحمد بن مابندار، عن أحمد ابن هلال، عن امية بن علي القيسي، عن أبي الهيثم التميمي، عن أبي عبد الله (ع) قال: إذا توالت ثلاثة أسماء محمد وعلي والحسن كان رابعهم قائمهم.

7- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن المفضل بن عمر قال: دخلت على سيدي جعفر بن محمد (ع) فقلت: يا سيدي لو عهدت إلينا في الخلف من بعدك؟ فقال لي: يا مفضل الامام من بعدي ابني موسى والخلف المأمول المنتظر م ح م د ابن الحسن بن علي بن محمد بن علي بن موسى.

8- إكمال الدين: علي بن عبد الله بن أحمد، عن أبيه، عن محمد بن خلف عن محمد ابن سنان وأبي علي الزراد معا عن إبراهيم الكرخي قال: دخلت على أبي عبد الله (ع) فاني لجالس عنده إذ دخل أبو الحسن موسى بن جعفر (ع) وهو غلام فقمت إليه فقبلته وجلست فقال أبو عبد الله (ع): يا إبراهيم أما إنه صاحبك من بعدي أما إنه ليهلكن فيه قوم ويسعد آخرون فلعن الله قاتله وضاعف على روحه العذاب أما ليخرجن الله من صلبه خير أهل الارض في زمانه سمي جده ووارث علمه وأحكامه وفضائله، معدن الامامة ورأس الحكمة يقتله جبار بني فلان بعد عجائب طريفة حسدا له ولكن الله بالغ أمره ولو كره المشركون. يخرج الله من صلبه تمام اثنا عشر مهديا اختصهم الله بكرامته، وأحلهم دار قدسه، المقر بالثاني عشر منهم كالشاهر سيفه بين يدي رسول الله(ص) يذب عنه قال فدخل رجل من موالي بني امية فانقطع الكلام فعدت إلى أبي عبد الله (ع) أحد عشر مرة اريد منه أن يستتم الكلام فما قدرت على ذلك فلما كان قابل السنة الثانية دخلت عليه وهو جالس فقال: يا إبراهيم المفرج للكرب (عن) شيعته بعد ضنك شديد، وبلاء طويل، وجزع وخوف، فطوبى لمن أدرك ذلك الزمان حسبك يا إبراهيم. فما رجعت بشئ أسر من هذا لقلبي ولا أقر لعيني

9- Ikma-l al-Di-n: al-Mufadhdhal says, Said al-Sa-diq (a.s), “Allah, the High, created fourteen lights fourteen thousand years before He created the creation. They are our spirits.” He was asked, “O’ son of the Messenger of Allah (a.s) who are the fourteen?” He said, “Muhammad, ‘Ali, Fa-timah, Hasan, Husain, and the Imams from the progeny of Husain (a.s). Their last is the Qa-'im who will rise after his occultation and will kill the Dajja-l and will clean the earth from every oppression and injustice.”

10- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “Ours are the Twelve Guides:. Six have gone and six are remaining. Allah will place in the Sixth that which He loves.”

11- Ikma-l al-Di-n: Ibn Abi Ya‘fu-r says, Said Abu ‘Abdillah al-Sa-diq (a.s), “A person who professes faith in the imams, my forefathers and my sons, yet denies the Mahdi from my sons, he is like a person who professes faith in all apostles, peace be with them, yet denies Muhammad (a.s) his apostleship.” I said, “My master, and who is the Mahdi from your progeny?” He said, “The fifth from the sons of the seventh. His person will hide from you and it will not be permissible for you to mention him by his name.”

12- Ikma-l al-Di-n: Safwa-n al-Jamma-l says, Said al-Sa-diq (a.s), “Behold, by Allah, your Mahdi will disappear from you until your ignorant individuals would say, ‘Allah does not have any need in the House of Muhammad.’ Then he will come like a blazing meteor. He will fill the earth with justice and equity as it will be full of injustice and oppression.”

13- Ikma-l al-Di-n: In a long narration, al-Seyed Ibn Muhammad al-Humyari says, I said to al-Sa-diq Ja‘far Ibn Muhammad (a.s), “O’ son of the Messenger of Allah, traditions have been related to us from your forefathers, peace be unto them, with regard to the occultation and the confirmation of its occurrence. Please inform me who is it going to happen to?” He said, “It will happen to the sixth from my sons, the Twelfth from the Imams of guidance after the Messenger of Allah (a.s), the first of whom is the Prince of the Believers ‘Ali Ibn Abi Ta-lib (a.s) and their last is the Riser with the Truth, the Cherished Redeemer of Allah on His earth, the Patron of the age and the vicegerent of the All-Merciful. By Allah, even if he should remain in his occultation as long as Noah remained in his people, he will not go from the world until he appears and fills the earth with equity and justice, as it will be replete with injustice and oppression.”

14- Ikma-l al-Di-n: Ha-ni al-Tamma-r says, Abu ‘Abdillah (a.s) said to me, “The Patron of this Affair will have a disappearance. So the servant should fear Allah and cling on his religion.”

15- Ikma-l al-Di-n: Abu Basi-r says, I heard Abu ‘Abdillah (a.s) say, “The customs the apostles went through in terms of their disappearances will materialize in the Qa-'im of us the Ahl al-Bait in the precise and same manner.”

9- إكمال الدين: ابن إدريس، عن أبيه، عن محمد بن الحسين بن زيد، عن الحسن بن موسى، عن علي بن سماعة، عن علي بن الحسن بن رباط، عن أبيه، عن المفضل قال: قال الصادق (ع) إن الله تبارك وتعالى خلق أربعة عشر نورا قبل خلق الخلق بأربعة عشر ألف عام فهي أرواحنا فقيل له: يابن رسول الله ومن الاربعة عشر؟ فقال: محمد وعلي وفاطمة والحسن والحسين والائمة من ولد الحسين (ع) آخرهم القائم الذي يقوم بعد غيبته فيقتل الدجال ويطهر الارض من كل جور وظلم.

10- إكمال الدين: الهمداني، عن ابن عقدة، عن أبي عبد الله العاصمي، عن الحسين ابن القاسم بن أيوب، عن الحسن بن محمد بن سماعة، عن ثابت بن الصباح، عن أبي بصير، عن أبي عبد الله (ع) قال: سمعته يقول: منا اثنا عشر مهديا مضى ستة وبقي ستة يضع الله في السادس ما أحب.

11- إكمال الدين: الدقاق، عن الاسدي، عن سهل، عن ابن محبوب، عن عبد العزيز العبدي، عن ابن أبي يعفور قال: قال أبو عبد الله الصادق (ع) من أقر بالائمة من آبائي وولدي وجحد المهدي من ولدي كان كمن أقر بجميع الانبياء (ع) وجحد محمدا (ص) نبوته، فقلت: سيدي ومن المهدي؟ من ولدك؟ قال: الخامس من ولد السابع يغيب عنكم شخصه ولا يحل لكم تسميته.

12- إكمال الدين: العطار، عن أبيه، عن ابن هاشم، عن ابن أبي عمير، عن صفوان الجمال قال: قال الصادق (ع): أما والله ليغيبن عنكم مهديكم حتى يقول الجاهل منكم: ما لله في آل محمد حاجة ثم يقبل كالشهاب الثاقب فيملأها عدلا وقسطا كما ملئت جوراً وظلماً.

13- إكمال الدين: ابن عبدوس، عن ابن قتيبة، عن حمدان بن سليمان، عن ابن بزيع عن حنان السراج، عن السيد بن محمد الحميري في حديث طويل يقول فيه: قلت للصادق جعفر بن محمد (ع): يابن رسول الله قد روي لنا أخبار عن آبائك (ع) في الغيبة وصحة كونها فأخبرني بمن تقع؟ فقال (ع): ستقع بالسادس من ولدي والثاني عشر من الائمة الهداة بعد رسول الله(ص) أولهم أمير المؤمنين علي بن أبي طالب (ع) وآخرهم القائم بالحق بقية الله في أرضه صاحب الزمان وخليفة الرحمان والله لو بقي في غيبته ما بقي نوح في قومه لم يخرج من الدنيا حتى يظهر فيملأ الأرض قسطاً وعدلاً كما ملئت جوراً وظلماً.

14- إكمال الدين: ابن المتوكل، عن علي بن إبراهيم، عن محمد بن عيسى، عن صالح ابن محمد، عن هانئ التمار قال: قال لي أبو عبد الله (ع): إن لصاحب هذا الامر غيبة فليتق الله عبد وليتمسك بدينه.

15- إكمال الدين: الدقاق، عن الاسدي، عن النخعي، عن النوفلي، عن ابن البطائني عن أبيه، عن أبي بصير قال: سمعت أبا عبد الله (ع) يقول: إن سنن الانبياء (ع) ما وقع عليهم من الغيبات جارية في القائم منا أهل البيت حذو النعل بالنعل والقذة بالقذة

Abu Basir says, I said to him, “O’ Son of the Messenger of Allah, and who is the Qa-'im of you Ahl al-Bait?” He said, “O’ Abu Basir, he is the fifth from the sons of my son Musa-. He is the son of the mistress of bondmaids. He will have a disappearance in which invalidators will doubt. Then Allah, the Exalted, will manifest him and will conquer on his hands the easts of the earth and its wests. Ruhallah Jesus the son of Mary (a.s) will come down and pray behind him. The earth will shine with the illumination of its Lord. There will be no spot on earth on which a deity other than Allah, the Exalted, is worshipped, and the religion entirely will be for Allah, even if the infidels may dislike this.

16- Al-Ghaiba of Sheikh Tusi: Abu Basi-r says, Said Abu ‘Abdillah (a.s), “If you hear of a disappearance with regard to your Patron, do not reject it.”

17- Al-Ghaiba of Sheikh Tusi: Yahya- Ibn al-‘Ala-’ al-Ra-zi says, I heard Abu ‘Abdillah (a.s) say, “Allah will bring forth in this Ummah a man who belongs to me and I belong to him. Allah will drive the blessings of the heavens and the earth through him. The heavens will rain down its drops; and the earth will grow out its seeds; and its beasts and brutes will live in harmony; and it will be full of equity and justice, as it had been replete with oppression and injustice. He will put so many on the sword that the ignorant will say, ‘If he was from the progeny of Muhammad, he would be merciful.”

18- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Sana-n al-Ka-hili narrates that Abu ‘Abdillah (a.s) said, “Be nice to each other, do kindness to one another, and have compassion to one another. I swear by the One Who split the seed and created the people, a time will come to you when no one of you will find a place for his dina-r and dirham to spend, for the lack of need of all the people with the blessing of Allah and the blessing of his Wali.” I said, “When will that happen?” He said, “This will happen when you miss your Imam and you will continue to remain in that state until he rises over you the way the sun rises. Wherever you may be, beware doubt and suspicion! Reject doubts from your hearts. You have been warned so abstain. I beseech Allah for your success and your guidance.”

19- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I was sitting with Abu ‘Abdillah (a.s) in his sitting room and there were other people with me as well. He said to us, “Take care not to mention him by name,” meaning the Qa-'im (a.s) and I was seeing he meant to say this to the others. Then he said to me, “O’ Abu ‘Abdillah, beware not to mention him by name. By Allah, he will disappear for years. He will be forgotten until it will be said, He is dead, perished, gone to some valley. The eyes of the believers will shed tears over him and they will be turned over like a ship is turned over by the waves of the sea and no one will be saved except the one Allah has taken his covenant and has inscribed faith in his heart and has endorsed him with a spirit from Himself. Twelve bewildering standards will be raised not known which is from whom.” Al-Mufadhdhal Ibn ‘Omar says I cried. He said to me, “Why are you crying.”

قال أبو بصير: فقلت له: يابن رسول الله! ومن القائم منكم أهل البيت؟ فقال: يابا بصير هو الخامس من ولد ابني موسى ذلك ابن سيدة الامآء يغيب غيبة يرتاب فيها المبطلون ثم يظهره الله(عزوجل) فيفتح على يديه مشارق الارض ومغاربها وينـزل روح الله عيسى بن مريم (ع) فيصلي خلفه وتشرق الارض بنور ربها ولا تبقى في الارض بقعة عبد فيها غير الله(عزوجل) إلا عبد الله فيها ويكون الدين كله لله ولو كره المشركون.

16- الغيبة للشيخ الطوسي: جماعة، عن البزوفري، عن أحمد بن إدريس، عن ابن قتيبة عن الفضل، عن ابن أبي نجران، عن صفوان، عن أبي أيوب، عن أبي بصير قال: قال أبو عبد الله (ع) إن بلغكم عن صاحبكم غيبة فلا تنكروها.

17- الغيبة للشيخ الطوسي: أحمد بن إدريس، عن علي بن الفضل، عن أحمد بن عثمان عن أحمد بن رزق، عن يحيى بن العلاء الرازي قال: سمعت أبا عبد الله (ع) يقول: ينتج الله في هذه الأمة رجلا مني وأنا منه يسوق الله به بركات السموات والارض فتنـزل السماء قطرها ويخرج الارض بذرها وتأمن وحوشها وسباعها ويملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً ويقتل حتى يقول الجاهل: لو كان هذا من ذرية محمد لرحم.

18- الغيبة للنعمانى: محمد بن همام، عن أحمد بن مابنداد، عن محمد بن سنان، عن الكاهلي عن أبي عبد الله (ع) أنه قال: تواصلوا وتباروا وتراحموا فوالذي فلق الحبة وبرء النسمة ليأتين عليكم وقت لا يجد أحدكم لديناره ودرهمه موضعا يعني لا يجد له عند ظهور القائم (ع) موضعا يصرفه فيه لاستغناء الناس جميعا بفضل الله وفضل وليه فقلت وأنى يكون ذلك فقال: عند فقدكم إمامكم فلا تزالون كذلك حتى يطلع عليكم كما يطلع الشمس أينما تكونون فاياكم والشك والارتياب انفوا عن نفوسكم الشكوك وقد حذرتم فاحذروا ومن الله أسأل توفيقكم وإرشادكم.

19- الغيبة للنعمانى: عبد الواحد بن عبد الله، عن أحمد بن محمد بن رباح، عن أحمد ابن علي الحميري، عن الحسين بن أيوب، عن عبد الكريم الخثعمي، عن محمد بن عصام، عن المفضل بن عمر قال: كنت عند أبي عبد الله (ع) في مجلسه ومعي غيري فقال لنا: إياكم والتنويه يعني باسم القائم (ع) وكنت أراه يريد غيري فقال لي: يابا عبد الله إياكم والتنويه والله ليغيبن سنينا من الدهر وليخملن حتى يقال: مات هلك بأي واد سلك ولتفيضن عليه أعين المؤمنين وليكفأن كتكفئ السفينة في أمواج البحر حتى لاينجو إلا من أخذ الله ميثاقه وكتب الايمان في قلبه وأيده بروح منه ولترفعن اثنا عشر رأيه مشتبهة لايعرف أي من أي قال: فبكيت فقال لي: ما يبكيك؟

“May I be your ransom,” said I, “how would I not cry while you are saying twelve bewildering standards will raised not known which is one from whom?” He eyed towards the window in the room from which the sun was shining into his sitting room. He said, “Is this sun luminous?” I said, “Yes.” He said, “By Allah, our position will be more luminous than that.”

20- Al-Ghaiba of al-Ne‘ma-ni: Zaid Ibn Qada-ma narrates from one of his persons that Abu ‘Abdillah (a.s) said, “When the Qa-'im rises, people will say, How could this be? Even his bones must have decayed.”

21- Al-Ghaiba of al-Ne‘ma-ni: al-Mufadhdhal Ibn ‘Omar says, I said to Abu ‘Abdillah (a.s), “What is the sign of the Qa-'im?” He said, “When times pass much and it is said, He is dead, perished gone to some valley.” I said, “May I be your ransom, “Then what will happen?” He said, “He will not appear but with the sword.”

22- Al-Ghaiba of al-Ne‘ma-ni: Muhammad Ibn Muslim narrates that Abu ‘Abdillah (a.s) said, “When people lose the Imam, they will remain for ages not knowing one thing from other. Then Allah will manifest their Patron to them.”

23- Al-Ghaiba of al-Ne‘ma-ni: Khalla-d Ibn Qassa-r says, Abu ‘Abdillah (a.s) was asked, “Has the Qa-'im been born?” He said, “No. If I lived in his times, I would serve him for all days of my life.”

24- Iqba-l al-A‘ma-l: Abu al-Faraj Aba-n Ibn Muhammad, known as al-Sindi says, Abu ‘Abdillah (a.s) was in Hajj in the year in which he stepped under the Miza-b (the water-spout at the Ka‘ba). As he was praying ‘Abdullah Ibn al-Hasan was on his right, Hasan Ibn Hasan on his left, and Ja‘far Ibn Hasan was behind him. ‘Iba-d Ibn Kathi-r al-Basri came and said, “Ya- Aba ‘Abdillah.” The Imam remained silent until he had said it three times. Then he said to the Imam, “Ya- Ja‘far.” The Imam said, “Say what you want to say, O’ Abu Kathir.” “I have found in a book of mine the knowledge of this structure,” he said. “A man will destroy it stone by stone.

“The Imam said, “Your book has lied, O’ Abu Kathir. On the contrary, I see, by Allah, the man with yellow steps, injured on the legs, big in the abdomen, thin in the neck, thick in the head, over this rukn,” and he pointed with his hand to the Yemeni rukn, “prohibiting the people from circumambulating as they are intimidated by him. Then Allah will send a man from me,” and he pointed to his chest. “He will kill him like the killing of the ‘A-d and Thamu-d and Pharaoh, the lord of the spikes.” At that point, ‘Abdullah Ibn al-Hasan said, “By Allah, Abu ‘Abdillah has spoken the truth.” They all endorsed his veracity then.

It has been narrated from the handwriting of al-Shahi-d al-Awwal (a.s) on the authority of Abu al-Wali-d from Abu ‘Abdillah (a.s) with regard to the statement qad qa-mat al-sala-h, “The rise of the Qa-'im (a.s) has been purposed by this.”

قلت: جعلت فداك كيف لا أبكي وأنت تقول ترفع اثنا عشر رأية مشتبهة لايعرف أي من أي قال: فنظر إلى كوة في البيت التي تطلع فيها الشمس في مجلسه فقال (ع): أهذه الشمس مضيئة؟ قلت: نعم، قال: والله لامرنا أضوء منها.

20- الغيبة للنعمانى: محمد بن همام، عن حميد بن زياد، عن الحسن بن محمد بن سماعة عن أحمد بن الحسن الميثمي، عن زيد بن قدامة، عن بعض رجاله، عن أبي عبد الله (ع) قال: إن القائم إذا قام يقول الناس: أني ذلك وقد بليت عظامه.

21- الغيبة للنعمانى: علي بن الحسين، عن محمد بن يحيى، عن محمد بن الحسن الرازي عن محمد بن علي الكوفي، عن يونس بن يعقوب، عن المفضل بن عمر قال: قلت لابي عبد الله (ع) ما علامة القائم؟ قال: إذا استدار الفلك، فقيل مات أو هلك في أي واد سلك، قلت: جعلت فداك ثم يكون ماذا؟ قال: لا يظهر إلا بالسيف.

22- الغيبة للنعمانى: ابن عقدة، عن القاسم بن محمد بن الحسين بن حازم، عن عباس ابن هشام الناشري، عن عبد الله بن جبلة، عن فضيل الصائغ، عن محمد بن مسلم عن أبي عبد الله (ع) أنه قال: إذا فقد الناس الامام مكثوا سبتا لا يدرون أيا من أي ثم يظهر الله لهم صاحبهم. توضيح: السبت الدهر.

23- الغيبة للنعمانى: علي بن أحمد، عن عبد الله بن موسى، عن الحسن بن معاوية عن ابن محبوب، عن خلاد بن قصار قال: سئل أبو عبد الله (ع) هل ولد القائم؟ قال: لا ولو أدركته لخدمته أيام حياتي.

24- إقبال الأعمال: باسنادنا إلى أبي جعفر الطوسي، عن جماعة، عن التلعكبري عن ابن همام، عن جميل، عن القاسم بن إسماعيل، عن أحمد بن رباح، عن أبي الفرج أبان بن محمد المعروف بالسندي نقلناه من أصله قال: كان أبو عبد الله (ع) في الحج في السنة التي قدم فيها. أبو عبد الله (ع) تحت الميزاب وهو يدعو وعن يمينه عبد الله بن الحسن، وعن يساره حسن بن حسن وخلفه جعفر بن حسن قال: فجاءه عباد بن كثير البصري فقال له: يا أبا عبد الله قال: فسكت عنه حتى قالها ثلاثا قال: ثم قال له: يا جعفر! قال: فقال له: قل ما تشاء يا أبا كثير قال: إني وجدت في كتاب لي علم هذه البنية رجل ينقضها حجراً حجراً قال: فقال له: كذب كتابك يا أبا كثير ولكن كأني والله بأصفر القدمين، خمش الساقين، ضخم البطن، دقيق العنق، ضخم الرأس على هذا الركن وأشار بيده إلى الركن اليماني يمنع الناس من الطواف حتى يتذعروا منه قال ثم يبعث الله له رجلا مني وأشار بيده إلى صدره فيقتله قتل عاد وثمود وفرعون ذي الاوتاد قال: فقال له عند ذلك عبد الله بن الحسن: صدق والله أبو عبد الله (ع) حتى صدقوه كلهم جميعاً

25- Muqtadhab al-Athar fi al-Nass ‘ala- al-Ithna- ‘Ashar: Wahib Ibn Munabbah says, Musa- (a.s) looked on the night of the Conversation at every tree and at every stone and plant at the Mount of Tu-r. They were all speaking the remembrance of Muhammad and his Twelve Heirs after him. Musa- said, “My Lord, I do not see anything you have created but it speaks the names of Muhammad and his Twelve Heirs. What is their position before you?” “O’ son of ‘Imra-n,” came the reply, “I created them before the creation of the lights and placed them in the treasure trove of my sanctity, as they nourished in the garden of My will and breathed form the spirit of My majesty and observed the horizons of My Kingdom, until I desired my will and implemented my rule and measure.

O’ son of ‘Imra-n, I have given them a promotion so I will adorn my Gardens through them. O’ son of ‘Imra-n adhere to their remembrance, for they are the treasures of my knowledge, coffers of my wisdom, and springs of My illumination.” Husain Ibn ‘Alawa-n says, I mentioned this to Ja‘far Ibn Muhammad (a.s). He said, “That is correct. They are the Twelve from the House of Muhammad: ‘Ali, Hasan, Husain, ‘Ali Ibn al-Husain, Muhammad Ibn ‘Ali and the ones whom Allah desires”. I said, “May I be your ransom, I beseech you to relate the truth to me.” He said, “I, and this son of mine,” pointing with his hand to his son Musa-, “and the fifth from his sons, whose person will disappear and mentioning his name will not be permissible.”

25- كتاب مقتضب الاثر في النص على الاثني عشر، عن محمد بن جعفر الآدمي وأثنى عليه ابن غالب الحافظ عن أحمد بن عبيد بن ناصح، عن الحسين ابن علوان، عن همام بن الحارث، عن وهب بن منبه قال: إن موسى (ع) نظر ليلة الخطاب إلى كل شجرة في الطور، وكل حجر ونبات تنطق بذكر محمد واثني عشر وصيا له من بعده، فقال موسى: إلهي لا أرى شيئا خلقته إلا وهو ناطق بذكر محمد وأوصيائه الاثني عشر، فما منـزلة هؤلاء عندك؟ قال: يا ابن عمران! إني خلقتهم قبل خلق الانوار، وجعلتهم في خزانة قدسي يرتعون في رياض مشيتي ويتنسمون من روح جبروتي، ويشاهدون أقطار ملكوتي، حتى إذا شئت مشيتي أنفذت قضائي وقدري. يا ابن عمران! إني سبقت بهم استباقي، حتى ازخرف بهم جناني، يابن عمران! تمسك بذكرهم فانهم خزنة علمي وعيبة حكمتي، ومعدن نوري، قال حسين بن علوان: فذكرت ذلك لجعفر بن محمد (ع) فقال: حق ذلك هم اثنا عشر من آل محمد: علي والحسن والحسين وعلي بن الحسين ومحمد بن علي ومن شاء الله قلت: جعلت فداك إنما أسألك لتفتيني بالحق، قال: أنا وابني هذا وأومأ إلى ابنه موسى والخامس من ولده يغيب شخصه ولا يحل ذكره باسمه