text:
Muntakhab ul - Athar fi l-Imam al - thani Ashar: Selected Narrations about the Twelfth Imam
BOOK ID
Title: Muntakhab ul - Athar fi l-Imam al - thani Ashar: selected narrations about the twelfth imam
Author(s): Ayatullah Lutfullah as-Safi al-Gulpaygani
Translator(s): Dr. Shabeeb Rizvi
Publisher(s): Naba Organization
Category: Imam al-Mahdi Hadith Collections
Featured Category: Shi039;a beliefs explained
Person Tags: Imam Mahdi
vol 1 ISBN: 964-8323-26-7
Congress Classification: BP51/1/ص 2م 804952 1384
Dewey decimal classification: 297/959
National bibliography number: م 84-1504
سرشناسه : صافی گلپایگانی، لطف الله، 1298 -
Safi Gulpaygan, Lutfullah
عنوان قراردادی : منتخب الاثر فی الامام الثانی عشر . انگلیسی
عنوان و نام پدیدآور : Muntakhab ul - Athar fi l-Imam al - thani Ashar: selected narrations about the twelfth imam/ by lutfullah saafi Golpaygani; translated by Shabeeb Rizvi: edited and reviewed by Hossein Akhoondali; editor reviewed by Hamid farnagh.
مشخصات نشر : Tehran: Naba Cultural Organization , 2005- = 1384-
مشخصات ظاهری : ج.
شابک : ج.1 964-8323-26-7 : ؛ ج.2 978-600-264-009-3 : ؛ ج.3 978-600-264-059-8 :
یادداشت : انگلیسی.
یادداشت : ویراستار جلددوم حسین آخوند علی است.
یادداشت : ج.2(چاپ اول:1391)(فیپا)
یادداشت : ج.3(چاپ اول: 1394)(فیپا)
یادداشت : کتابنامه.
موضوع : محمدبن حسن (عج)، امام دوازدهم، 255ق. - -- احادیث
موضوع : احادیث شیعه
شناسه افزوده : فرنق، حمید، ویراستار
شناسه افزوده : Farnagh, Hamid
شناسه افزوده : آخوند علی، حسین، ویراستار
شناسه افزوده : Akhoondali, Hossein
شناسه افزوده : رضوی، شبیب، مترجم
شناسه افزوده : Rizvi, Shabeeb
رده بندی کنگره : BP51/1/ص 2م 804952 1384
رده بندی دیویی : 297/959
شماره کتابشناسی ملی : م 84-1504
Muntakhab al-Athar Fi l-Imam al-Thani `Ashar (Vol.1) This text, which is available in two volumes and is authored by Ayatullah Lutfullah as-Safi al-Gulpaygani, presents a handful of precious narrations about the 12th Awaited Imam. These narrations forecasting the coming of 12 Caliphs and their description and this text presents the implications and interpretations of these authentic traditions.
In the Name of Allah the Beneficent the Merciful
Blessings of Allah be on you, O Saaheb al-Amr, help me and forsake me not
All praise is for Allah, the Lord of the worlds, and blessings and salutations be on the trustworthy Prophet (s.a.w.a.), the chief of the messengers, our master, Abi al-Qasim Muhammad, and his pure progeny, Allah's blessings be on him and on the twelve Imams, his successors, the guides, the guided ones.
There is no doubt that after the Holy Quran – which is the strong rope and no falsehood touches it from in front of it and from behind it, a descent from the Wise, the Praiseworthy – what is available with the Muslims of the Prophetic traditions and the noble quotations on the authority of his sinless family, who are one of the two heavy things (ثقلین) that the Messenger of Islam (s.a.w.a.) has ordered us to follow, is a great treasure-chest of knowledge and a voluminous, majestic heritage.
It is replete with real cognition, training programs, ethical, political and social teachings, principles of development, progress and human rights, civic obligations, etc from the true and correct teachings and intelligent laws, strong and powerful ways, which if fastened on to by mankind, will prevent it from falling in the abyss of corruption, oppression, conceit and slavery. Moreover, no powerful tyrant or oppressor can ever subdue and weaken them.
Muslims certainly did not fall in their present state of social corruption, discord, dispute, disharmony, authority of the evil, domination of the unbelievers, and a straitened life except for the fact that they turned away from this wise, divine path and the ignorance of some of them regarding the strength of these constructive, guided teachings. They preferred to opt for anything offered by the East or the West.
Therefore, their state was like that of a trader, whose treasure was full of precious stones and jewelry but he is neither aware of them and nor their value. Instead, he buys sand and stones in lieu of the price of pearls, thereby costing him his respect, majesty, freedom and independence. But he does not open his treasure-trove to check the varieties of precious stones and jewelry available with him, whose like can neither be found in the markets nor with any trader.
Yes, the Messenger of Islam (s.a.w.a.) informed, "Nothing takes you closer to paradise and distances you from hell except that I have ordered you to do it. And nothing takes you nearer
to hell and makes you further from paradise but that I have refrained you from it.(1)"
Surely the traditions comprise of what man needs. Hence, it is obligatory on us to make the requisite preparations for them i.e. to learn them and ponder deeply over them universally, in societies, gatherings, at all appropriate places, in books, magazines, radio, television, etc. By Allah! I don't know anybody who has learnt these traditions and their contents, and thought of them as paralleled except by Allah, that in his heart was some disease.
Indeed the politics of the day did not deem it preferable that the Muslims should benefit from the traditions and that they should be attentive towards this great scientific wealth and prudent systems due to their (politicians) being distant from the true life of the Muslims in beliefs, politics, governance and ethics. Consequently, the Muslims became seekers after being the sought ones, they became servants after being masters just as the Messenger of Islam (s.a.w.a.) had prophesied "They will serve but they will not be served."
In the first era, tragedy was afflicted (on the Muslim nation) through the prohibition on the compilation of the traditions, while on the other hand, they had to encounter the disasters inflicted by the Jews. People like Ka'b al-Ahbaar became the confidantes of the rulers and their reference in the interpretation of Quran, stories of the prophets, history and other important issues.
This was despite the fact that when the Messenger of Islam (s.a.w.a.) saw some of them
1- Al-Kaafi, vol. 2, p. 74, H. 2
reading or researching the books of the people of the book(1), he (s.a.w.a.) remarked: "Had Musa been alive today he would have but followed me."(2) And despite the presence of an Imam like Ali ibne Abi Talib (a.s.), who was the door of the city of knowledge, a truth endorsed by the Messenger of Islam (s.a.w.a.) himself. And his (s.a.w.a.) saying: "Ali is with the truth and truth is with Ali and it will not separate from him." And despite the presence of his (s.a.w.a.) pure progeny (Ahlebait a.s.) amongst them regarding whose relationship with the Quran the Messenger of Islam (s.a.w.a.) remarked: "Surely these two will not part from each other till they meet me at the Hauz-e-Kausar (on the day of Judgement)."
In the second era, which commenced with the Umayyad dynasty and ended with the reign of Abbasides particularly Ma'moon al-Rasheed, the politics of the governance aimed at opposing the Islamic laws was the order of the day. The proponents of these policies, intending to weaken the Muslims in governance, control, wealth, etc. introduced Greek Philosophy whose atheistic views and basics were in total contrast with the teachings of the Messenger of Islam (s.a.w.a.) and the guidance of the prophets (a.s.) concerning the recognition of Allah, His excellent names, His perfect attributes and His prudent actions. Notwithstanding the fact that some of those who were involved in these heresies insisted that there existed complete consonance between the two schools of thought (that of the prophets (a.s.) and philosophy).
1- Old Testament (Taurah), the Psalms (Zaboor) and New Testament (Injeel)
2- Tafseer-e-Qurtubbi, vol. 13, p. 355.
school of the prophets (a.s.) and their call for monotheism as explained by the Holy Quran in the most eloquent manner and complete style and on whose strong principles there is total agreement, one cannot find any difference of opinion even on one single issue. While the school of the philosophers who have numerous differences in their basics and principles could neither compile a basic set of laws unanimously, nor present before mankind a specific path based on theory as well as practice which could guide it to prosperity.
Indeed the philosophers differed in their views on creation and resurrection to such an extent that you cannot find two amongst them agreeing completely on any one principle. Each one of them has his own way that he treads and a path that he traverses. Except those amongst them who fastened to the rope of revelation of prophets (a.s.) and relied on their guidance and followed the directions of the infallible Imams (a.s.) were not deceived by the views of the philosophers and did not deliberate on issues prohibited by the Islamic canon.
One who probes their books and their terminologies will realize that the language, tone and tenor of the philosophers is in direct contrast with that of the prophets (a.s.) and the followers of their shariah.
Allah the Almighty, the Creator of all things, does what He pleases. He raised the Messengers, compensates the servants for their deeds, sustains them, listens to their supplications and answers them. He is described with only
those attributes which He has used for Himself and not those names by which the philosophers have named Him like the First Cause.
Those names which are not appropriate to be used for Allah instead of the beautiful and real names of Allah like Creator (خالق), Sustainer (رازق), Forgiving (غفّار), Oft-turning (توّاب), etc. except with the help of some interpretation, justification and elaboration. For, none of the beautiful names of Allah are synonymous with the First Cause, nor is there any conceptual similarity between them and the names used by the philosophers.
The one who researches their works will also know that the concept of the Creator, the created and creation which sets apart Allah from His creation, is completely different from the terms used by the philosophers like cause, effect and causation, on which depends the explanation of the relation between the temporal (حادث) and the eternal (قدیم). Of course, the various details and elaborations of the aforementioned discussions can be found in various philosophical books.
It is not our case whether it is possible or not to reconcile between the call of the prophets (a.s.), the Quranic knowledge, the traditions of the Ahlebait (a.s.) (equals of Quran) and whatever our Islamic sages (whose steadfastness on their path and their reliance in their way as per the guidance of the Quran and the traditions is established) have explained and elucidated. The fact remains without doubt that the Muslims during the lengthy course of history and prolonged centuries were involved in debates
and disputes concerning the problems, which were impossible to comprehend and to reach to their reality was unattainable and a duty that was not imposed by the Shariah. Moreover, they did not seek guidance from the light of Quran nor from the traditions as was the right of these two lights.
Had it not been for a group of single minded devoted scholars of Quranic interpretation, traditions and Islamic sciences, those who did not study except in the school of Quran and traditions and did not benefit but through the knowledge of the Ahlebait (a.s.) and did not ask save the people of remembrance (Ahle Zikr) and did not question except from those whose knowledge was from the knowledge of Allah, the High and those who possessed the revelation of the prophets (a.s.) specially what the Archangel Jibraeel (a.s.) brought to the Messenger of Islam (s.a.w.a.), certainly and surely all the effects and inheritance of the prophethood would have been destroyed.
Yes, these great scholars, who were the students of the Islamic teachings and the school of Quran, the Messenger of Islam (s.a.w.a.), Ameerul Momineen Ali Ibn Abi Talib (a.s.) and all other Imams (a.s.), enjoy a great right upon us. Indeed, they have protected the traditions and Islamic knowledge through the centuries and eras till it has reached to us in its original form, with its message carrying the strongest, real, divine and most beautiful Islamic understanding.
Today, in our times, the Muslims are being tested with modern, materialistic, secular philosophy. A
group of Muslims became inclined either towards the materialistic civilization of the West or towards the atheist East. Consequently, most believed in the West while a few subscribed to the East.
Behind these inclinations too, Eastern as well as Western political influences played a dominating role. Their propagandists advertised as to what the non-Muslims had achieved of industrial development and technological progress. As a result, some of them thought that these progress and development was due to their scientific basics.
So, they began to propagate materialistic teachings and Marxist principles and encouraged the youth to do away with Islamic manners and teachings. A number of those who considered themselves amongst the civilized and the enlightened supported this move. These so-called intellectuals, civilized and enlightened people had nothing in them but extreme obeisance for the materialistic societies and scorn for thought-provoking Islamic principles. They attempted to interpret Islamic doctrines and its values on the basis of materialistic ideology or even the atheistic Marxism.
Briefly, these self-styled intellectuals transformed the entire scenario in the field of management, politics, economics, training, art, technology, etc. Surely, the calamity inflicted by them and the deviations propagated in the name of civilization was a great tragedy indeed.
Islam, with its solid divine laws withstood all the deviations in all its modes in every era and time. History has recorded these ideological victories over a period of time.
Its great book (the Holy Quran) guides towards that which is most upright as it was at the time of its revelation.
It has continued to remain so over numerous eras and centuries till the present fifteenth century and shall remain so till the Day of Judgment. For, Islam is a divine religion and a heavenly revelation. It has come for humanity of all centuries till Allah inherits the earth and whatever is in it. It has come for survival and eternity for the guidance of all the nations and realization of justice amongst them because it is not satisfied with the domination of one nation over another or of one country over the other and does not deem fit to lower a nation before another.
It has come to bring an end to life on earth by the establishment of a divine and just government at the hands of the seal of successors and proofs (peace be upon them all) so that the religion, all of it, be for Allah, the Lord of the Worlds. That all the nations be united and there remains no difference between the white and the black, the red and the yellow. All of them will be equal before the Truth.
Today humanity has lost faith in all materialist schools and ideologies and secular systems. Therefore, it is obligatory and essential upon the Muslims, specially the scholars of the day, to present the principles of the Divine Upright religion for the confused mankind. They must explain for them the immense social power and strength, desperately needed by mankind, available in the teachings and explanations of Quran and the
Sunnah, as expounded by the Holy Prophet (s.a.w.a.) and his holy progeny (a.s.).
O Muslims! Be grateful for this great bounty and don't be negligent about it or God forbid, neither turn away from it nor disbelieve in it.
وَلاَ تَکُونُواْ کَالَّذِینَ قَالُوا سَمِعْنَا وَ هُمْ لاَ یَسْمَعُونَ. إِنَّ شَرَّ الدَّوَابَّ عِندَ اللهِ الصُّمُّ الْبُکْمُ الَّذِینَ لاَ یَعْقِلُونَ.
And be not like those who said, We hear, and they did not obey. Surely the vilest of animals, in Allah's sight, are the deaf, the dumb, who do not understand. ( Surah Anfaal (8): Verses 21, 22)
Be careful from becoming apostates concerning the signs of Allah and His religion. Surely Allah, the High says:
إِنَّ الَّذِینَ یُلْحِدُونَ فِی آیَاتِنَا لَا یَخْفَوْنَ عَلَیْنَا أَفَمَن یُلْقَی فِی النَّارِ خَیْرٌ أَم مَّن یَأْتِی آمِنًا یَوْمَ الْقِیَامَهِ اعْمَلُوا مَا شِئْتُمْ إِنَّهُ بِمَا تَعْمَلُونَ بَصِیرٌ.
Surely they who deviate from the right way concerning Our communications are not hidden from Us. What! is he then who is cast into the fire better, or he who comes safe on the day of resurrection? Do what you like, surely He sees what you do. (Surah Fusselat (41): Verse 40)
Therefore, ponder over the oceans of these divine sciences and extract from it priceless pearls. It is necessary for you to travel and wander in its gardens whose vastness is more than the distance between the heavens and the earth. So, pluck from its beautiful and fragrant flowers and its delicious spiritual fruits. From this Islamic heritage, derive that which is the soul of your
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life, the correctness of your vision, the safety of your thought, the regulation of your living, your world and your hereafter. Do not seek any alternative for it and be a student of the school of traditions (hadith) and be a disciple of the institution of Prophet (s.a.w.a.) and his holy progeny, the truthful Imams (a.s.). Allah, the High, admonishes:
یَا أَیُّهَا الَّذِینَ آمَنُواْ اتَّقُواْ اللهَ وَکُونُواْ مَعَ الصَّادِقِینَ
O you who believe! be careful of (your duty to) Allah and be with the true ones. (Surah Taubah 9: 119)
The Traditions about the Twelve Caliphs
From the traditions which the knowledge of every researcher and student seeks, rather which is obligatory on every Muslim to be acquainted with it and not to transgress it till he comprehends its contents and knows its matter thoroughly, is the successive traditions concerning the number of caliphs and Imams and those who will rule this nation.
Surely, the Prophet (s.a.w.a.) has not stated these traditions merely as prophecies. Nay, these are religious injunctions; knowing them and believing in them is obligatory. Although these traditions sound as prophecies in nature, yet essentially they are religious dictates. These are documentary evidences for the distinguished and eminent personalities whose like and equal cannot be found amongst the Muslims. They are twelve in number; none can either increase their number or decrease it.
Undoubtedly, this is a subject worth deliberation, research and investigation to understand its meaning because its traditions fall in the category of successive traditions (الاحادیث المتواتره). They talk about the system of
leadership and rule after the Messenger of Islam (s.a.w.a.), and as to who will take over the reins of mastership.
Moreover, it talks about those who will be responsible for governance, support and defence of Islam, establishment of justice, enjoinment of good, prohibition of evil, protection of the borders, security of the cities and implementation of divine laws. From these traditions, one can understand that Allah, the High and His Messenger (s.a.w.a.) have not left this important issue unattended to. Nobody will have any argument against Allah and His Messenger (s.a.w.a.) regarding this subject, if he has not done enough research or made sufficient preparations. If somebody attempts to justify that he could not deliberate enough on these traditions along with their explanations as their conclusions were unfavourable for the present government and its scholars, then such excuses and justifications will not be accepted.
Scholars were not permitted to voice their opinions freely on such issues because the minimum punishment for this crime would be a long period of incarceration and intensive flogging. Hence, they were in a state of utter confusion and perplexity vis-à-vis these traditions. Those who did write their explanations and interpretations actually came up with nothing. Some of them even confessed their helplessness in understanding these traditions. Consequently, the majority of the Muslim nation remained ignorant of the true meaning of these traditions and were deprived of guidance through them. This was not the first glass bottle to be broken in Islam.
Here, with the strength and power
of Allah, we shall attempt to explain these traditions in an order that some will elucidate the others; some will support the others till there is no need for further explanations on the subject. Plus, we will also bring forth appropriate commentaries for these traditions or explanations on the comments given on these traditions, Inshallah.
These traditions have been classified in groups as per their topics and it is only proper that we inform about them over here:
• Those traditions that talk only about numbers and the restriction put on the number of caliphs, like the traditions of Ibne Masood and Anas and some traditions of Jaaber Ibn Samarah.
• Those traditions that are an addendum to it (All of them will be from Quraish). Such traditions abound from Jaaber. One can also find in them (All of them will be from Bani Haashim) as Qunduzi has brought in Yanaabiul Mawaddah and Sayyid Ali Ibn Shahab in Al-Mawaddatul Qurbaa.
• Those traditions that suggest that these caliphs will be equal in number to the chiefs (Nuqabaa) of Bani Israel and Musa (a.s.), and the companions (Hawaari) of Eesa (a.s.).
• Here we have explained the traditions by dividing them in a few groups:
• Traditions that establish that these caliphs will be from the Ahle Bait (a.s.).
• Traditions which prove that the last of them is Mahdi (a.t.f.s.).
• Traditions which inform that the first amongst them is Ali (a.s.) and last amongst them is Mahdi (a.t.f.s.).
• Traditions which establish that nine amongst these caliphs will
be the descendants of Imam Husain (a.s.) like the one which says, "The first amongst them is Ali (a.s.), the second and the third are al-Hasan (a.s.) and al-Husain (a.s.), the two grandsons of the Holy Prophet (s.a.w.a.) and the remaining nine are from the progeny of al-Husain (a.s.)."
• Traditions which suggest that the ninth of these nine will be Mahdi (a.t.f.s.).
• Traditions, and there are many of them, that explain their names, their personas and their attributes.
It should be borne in mind that quite often amongst these numerous traditions, some chain of narrators can be found that are defective, thereby preventing us to completely rely on them independently. Except for the fact that the authenticity of such traditions are supported and endorsed by other reliable traditions, thereby doing away with the shortcomings.
Finally, let us state the purpose of writing this book, with the help of Allah, the Kind, the Loving.
The reader should know that:
We have not brought out these traditions to investigate them and therefore often we have not felt the need of mentioning some of them.
This is the first volume of this voluminous book concerning our Master Hazrat Mahdi (a.t.f.s.) and is captioned as "Muntakhabul Asar" (A Selection of Traditions). We have selected them so that the masses may derive independent benefit from it, underlining the significance of Caliphate, the status of Wilayah and Imamah. Allah, the High, informs us:
یَوْمَ نَدْعُو کُلَّ أُنَاسٍ بِإِمَامِهِمْ
On that day We will call every people with their Imam. (Surah Bani Israel 17:
إِنَّمَا أَنتَ مُنذِرٌ وَلِکُلِّ قَوْمٍ هَادٍ
You are only a warner and (there is) a guide for every people. (Surah Ra'd 13:7)
His Holiness Ayatullah Lutfullah Saafi Golpaygani
Chapter 1: Traditions that Denote the Number of the Twelve Caliphs
Chapter One: Traditions that Denote the Number of the Twelve Caliphs and that Surely they are Equal to the Number of the Chiefs (Noqabaa) of Bani Israel and the Companions (Hawaari) of 'Isa (a.s.)
1. Musnad-e-Tayalesi(1): Jaaber Ibn Samarah says that I heard the Messenger of Islam (s.a.w.a.) say, "Surely Islam will always remain mighty till there are twelve caliphs in it." Then he said something, which I didn't understand. I asked my father 'What did the Messenger of Allah (s.a.w.a.) say?' He replied, "All of them will be from Quraish."
2. Musnad-e-Tayalesi(2): Jaaber Ibn Samarah says, 'I heard the Messenger of Allah (s.a.w.a.) say during a sermon "Surely Islam will always remain mighty till there are twelve caliphs in it." Then he said something, which I didn't understand. I asked my father 'What did the Messenger of Allah (s.a.w.a.) say?' He replied, "All of them will be from Quraish."
3. Al Fetan(3): Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, "This affair shall always remain mighty till there are twelve caliphs it. All of them will be from Quraish."
4. Musnad-e-Ahmad(4): Jaaber Ibn Samarah says, 'I heard the Messenger of Allah (s.a.w.a.) say, "There will be twelve caliphs after me, all of them will be from Quraish." They asked, 'Then what will happen?' He (s.a.w.a.) said: "Then there will be turmoil (haraj)."
5. Musnad-e-Ahmad(5):
1- Musnad-e-Tayalesi, vol. 3, pg. 105, Tr. No. 767, published at Hyderabad, Deccan (India) in 1321 A.H.; Al-Mo'jam al-Kabeer, vol. 2, pg. 258, Tr. No. 1964.
2- Musnad-e-Tayalesi, vol. 6, pg. 180, Tr. No. 1278.
3- Al-Fetan, vol. 1, pg. 39, Chap. 7, Tr. No. 2; Al-Malaahem wa al -Fetan, pg. 32, chap. 29.
4- Musnad-e-Ahmad, vol. 5, pg. 92; Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33860 narrating from Tabaraani.
5- Musnad-e-Ahmad, vol. 5, pg. 106.
Jaaber Ibn Samarah says, 'I heard the Prophet (s.a.w.a.) say, "There will be twelve caliphs for this nation."
6. Musnad-e-Ahmad(1): Jaaber Ibn Samarah al-Sewaaee says, 'I heard the Messenger of Allah (s.a.w.a.) say during his last pilgrimage (Hajj al-Widaa): "Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve caliphs from my nation in it." 'Then he uttered something that I could not understand. I asked my father, 'What did he say?' He replied: "All of them will be from Quraish."
7. Musnad-e-Ahmad(2): Jaaber Ibn Samarah al-Sewaaee says, 'I heard the Messenger of Allah (s.a.w.a.) say during his last pilgrimage (Hajj al-Widaa): "Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve chiefs from my nation, all of them …"
Then whatever the Messenger of Allah (s.a.w.a.) said, I could not hear while my father was closer to the mount of Messenger of Allah (s.a.w.a.) than me. I asked, 'O father! What did the Messenger of Allah (s.a.w.a.) say which I could not hear?' He replied, 'He was saying, "All of them will be from Quraish."
8. Musnad-e-Ahmad(3): Jaaber Ibn Samarah al-Sewaaee says, 'The Messenger of Allah (s.a.w.a.) addressed us thus: "Surely this religion shall always remain mighty till there are twelve caliphs in it." Then he uttered something, which I could not understand because the people were crying and shouting. I asked my father, 'What did he say?' He replied,
1- Musnad-e-Ahmad, vol. 5, pg. 87.
2- Musnad-e-Ahmad, vol. 5, pg. 87
"All of them will be from Quraish."
9. Musnad-e-Ahmad(1): Jaaber Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) addressed us at Arafaat thus: "This affair (Islam) shall always remain mighty, impregnable and victorious against the all its opponents till it is ruled by twelve, all of them …" I could not understand after that so I asked my father, 'What did he say after all of them?' He replied: "All of them will be from Quraish."
10. Musnad-e-Ahmad(2): Jaaber Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) addressed us at Arafaat thus: "This affair (Islam) shall always remain mighty, impregnable and victorious against the all its opponents till it is ruled by twelve all of them will be from Quraish…"
11. Musnad-e-Ahmad(3): Jaaber Ibn Samarah says that I and my father came to the Prophet (s.a.w.a.), who was saying: "This affair shall always remain righteous till there are twelve chiefs." Then he said something, which I did not understand. I asked my father, 'What did he say?' He answered, "All of them will be from Quraish."
12. Musnad-e-Ahmad(4): Jaaber Ibn Samarah says, 'The Messenger of Allah (s.a.w.a.) said, "This affair shall always remain closely united till there are twelve caliphs in it all of them will be from Quraish."
13. Musnad-e-Ahmad(5): Jaaber Ibn Samarah says I heard the Messenger of Allah (s.a.w.a.) say: "This affair will always survive till there are twelve chiefs in it." Then he uttered something, which I could not hear. I asked about it from my father. He replied,
1- Musnad-e-Ahmad, vol. 5, pg. 93; Al-Ghaibah by No'maani, pg. 116, chap. 6, Tr. No. 17.
3- Musnad-e-Ahmad, vol. 5, pg. 97; al-Malaahem by Ibn al-Munaadi, pg. 113.
14. Musnad-e-Ahmad(1): Aamir Ibn Sa'd narrates that I asked Jaaber Ibn Samarah regarding the tradition of the Messenger of Allah (s.a.w.a.). He replied, 'The Messenger of Allah (s.a.w.a.) said: "The religion (Islam) shall always be upright till there are twelve caliphs from Quraish."
15. Musnad-e-Ahmad(2): Jaaber Ibn Samarah says that the Holy Prophet (s.a.w.a.) said, "This affair (Islam) will always remain mighty, impregnable and victorious against its enemies till there are twelve caliphs." Then he said something, which I could not hear because of the people. I asked my father, 'What did he say?' He replied: "All of them will be from Quraish."
16. Sahih al-Bukhari(3): Abd al-Malik says that I heard Jaaber Ibn Samarah say: 'I heard the Prophet (s.a.w.a.) say, "There will be twelve chiefs" Then he said something which I could not hear. My father informed that he said: "All of them will be from Quraish."
17. Sahih al-Muslim(4): Jaaber Ibn Samarah says that I went to the Prophet (s.a.w.a.) with my father and heard him say: "This affair will not come to an end till twelve caliphs pass in it." Then he said something, which I could not hear. I asked my father, 'What did he say?' He answered, "All of them will be from Quraish."
18. Sahih al-Muslim(5): Jaaber Ibn Samarah says that I heard the Prophet (s.a.w.a.) say: "The affair of the people shall continue to survive till twelve people rule over them." Thereafter the Prophet (s.a.w.a.) uttered something that I did
1- Musnad-e-Ahmad, vol. 5, pg. 86; al-Mo'jam al-Kabeer, vol. 1, pg. 218, Tr. No. 1808; Lawaame' al-Uqool, vol. 5, pg. 150.
2- Musnad-e-Ahmad, vol. 5, pg. 98. I say: In Musnad thirty-four traditions have been narrated on the authority of Jaabir Ibn Samarah concerning the twelve caliphs.
3- Sahih al-Bukhari, part 4, Kitab al-Ahkaam; Al-Mo'jam al-Kabeer, vol. 2, pg. 241, Tr. No. 1896, pg. 277, Tr. 2044, al-Sunan al-Waaredah fi al-Fetan, vol. 5, Tr. 10.
4- Sahih al-Muslim, Kitab al-Imaarah.
not follow. I asked my father, 'What did the Messengerof Allah (s.a.w.a.) say?' He replied, "All of them will be from Quraish."
19. Sahih al-Muslim(1): Jaaber Ibn Samarah says, 'I heard the Messenger of Allah (s.a.w.a.) say, "This religion shall always remain mighty till there are twelve caliphs." Then he said something, which I did not follow. I asked my father, 'What did he say?' He said, "They are all from Quraish".
20. Sahih al-Muslim(2): Jaaber Ibn Samarah says that the Prophet (s.a.w.a.) said: "This affair shall always remain mighty till there are twelve caliphs." Then he said something, which I did not understand. I asked my father, 'What did he say?' He replied, "All of them will be from Quraish."
21. Sahih al-Muslim(3): Jaaber Ibn Samarah says that I went to Messenger of Allah (s.a.w.a.) with my father and heard him say, "This religion shall always remain mighty and impregnable till there are twelve caliphs in it." Then he uttered something, which I could not hear because of the people. I asked my father, 'What did he say?' He replied, "They are all from Quraish."
22. Sahih al-Muslim(4): Aamir Ibn Sa'd Ibn Abi Waqqaas says that I sent a letter to Jaaber Ibn Samarah with my slave Naafe' stating, 'Inform me of what you heard from the Messenger of Allah (s.a.w.a.).' He wrote to me, 'On the day of Friday, on the eve of al-Aslami's stoning, I heard the Messenger of Allah (s.a.w.a.) say, "This religion shall survive till the Hour is established
1- Sahih al-Muslim, Kitab al-Imaarah; al-Malaahim of Ibn al-Munaadi, pg. 112; Musnad-e-Ahmad, vol. 5, pg. 90 and 106; Firdaus al-Akhbaar, Tr. No. 7740; Kanz al-Ummaal, vol. 12, pg. 32, Tr. No. 33851, al-Ghaibah by No'maani, pg. 214, Chap. 6, Tr. No. 16.
2- Sahih al-Muslim, Kitaab al-Imaarah; Al-Malaahim of Ibn al-Munaadi, pg. 113.
3- Sahih al-Muslim, Kitaab al-Imaarah; Kanz al-Ummaal, vol. 12, pg. 32, Tr. No. 33850; al-Mo'jam al-Kabeer,vol. 2,pg. 213, Tr. No. 1791.
4- Sahih al-Muslim, Kitaab al-Imaarah, Mukhtasar al-Sahih al-Muslim by Tirmidhi, Tr. No. 1196, Musnad-e-Ahmad, vol. 5, pg. 89, Musnad-e-Abi Ya'laa, vol. 13, pg. 456, Tr. No. 23 (7463), al-Mo'jam al-Kabeer, vol. 2, pg. 218, Tr. No. 1809, Kanz al-Ummaal,vol. 12, pg. 32, Tr. No. 33855, al-Ghaibah by No'mani, pg. 120, part 6, Tr. No. 9.
or there are twelve caliphs (ruling) upon you. All of them will be from Quraish."
23. Sunan Abi Dawood(1): Jaaber Ibn Samarah says, 'I heard the Messenger of Allah (s.a.w.a.) say, "This religion shall always remain mighty till there are twelve caliphs." Thereafter the people began proclaiming, 'Allah-o-Akbar' and wailing. Then he (s.a.w.a.) said something slowly. I asked my father, 'O father! What did he say?' He replied, "They are all from Quraish."
24. Sunan al-Tirmidhi(2): Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said: "There will be twelve chiefs after me." Thereafter he uttered something which I did not follow. I asked the person who was following me. He replied, "All of them will be from Quraish." Abu Eesa says, 'This tradition is Hasan and Sahih.'
25. Al-Mo'jam al-Kabeer(3): Jaaber narrates that the Holy Prophet (s.a.w.a.) said: "Islam will always be mighty till there are twelve caliphs."
26. Al-Mo'jam al-Kabeer(4): Jaaber Ibn Samarah says, 'I along with my father, were in the presence of Prophet (s.a.w.a.) when he said: "There will be twelve strong supports for this nation. Whoever forsakes them will not harm them." Then the Messenger of Allah (s.a.w.a.) whispered something which I did not hear. Later I asked my father 'What did he whisper?' He replied, "All of them will be from Quraish."
27. Al-Mo'jam al-Kabeer(5): Jaaber narrates that one day I heard the Messenger of Allah (s.a.w.a.) addressing us thus: "This religion shall always be mighty, impregnable and victorious upon the one who opposes it till twelve rulers
1- Sunan Abi Dawood, Kitab al-Mahdi; Taarikh-e-Baghdad, vol. 12, pg. 126, No. 516. I say: Ibn Kathir has explained this tradition in al-Bidaaya wa al-Nihaayah, vol. 1, pg. 18
2- Sunan al-Tirmidhi, Kitab al-Fetan, Chap. 46, Tr. No. 2223; Kanz al-Ummaal, Tr. No. 33803 narrating from Tirmidhi; Tarikh-e-Baghdad, vol. 14, pg. 353, No. 7673; Al-Mo'jam al-Kabeer, vol. 2,pg. 236, Tr. No. 1875 and pg. 248, Tr. No. 1923 and pg. 251,Tr. No. 1936 and pg. 283, Tr. No. 2063; Al-Ghaibah of No'mani, pg. 123, Chap. 6, Tr. No. 14 and pg. 120 Chap. 6, Tr. No. 8.
3- Al-Mo'jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1792 and 1793.
4- Al-Mo'jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1794, al-Mo'jam al-Awsat, vol. 3, pg. 437, Tr. No. 2943, Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33858.
5- Al-Mo'jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1795.
(rule over it)." At this juncture the people made a lot of noise due to which I could not hear what he said after 'all of them'. So, I asked my father, 'O father! What did he say after all of them?' He informed, "All of them will be from Quraish."
28. Al-Mo'jam al-Kabeer(1): Jaaber says I heard the Prophet (s.a.w.a.) say in the final pilgrimage (Hajj al-Widaa), "This affair shall always overcome the one who opposes it. No enemy or opponent will harm it till there will be twelve caliphs from Quraish."
29. Al-Mo'jam al-Kabeer(2): Jaaber says, 'I was in the presence of the Messenger of Allah (s.a.w.a.) and he was saying, "The affair of this nation shall always be dominant till there are twelve." Then he uttered something, which I could not hear. My father was sitting closer to him, so I asked him, 'What did he say?' He replied, "They are all from Quraish."
30. Al-Mo'jam al-Kabeer(3): Jaaber narrates that I went to the Messenger of Allah (s.a.w.a.) with my father. He (s.a.w.a.) said, "The affair of this nation shall always remain straight and upright till there are twelve caliphs." Then he said something slowly. I asked my father, 'What did he say?' He replied, "All of them will be from Quraish."
31. Al-Mo'jam al-Kabeer(4): Jaaber Ibn Samarah al-Sewaaee narrates that I accompanied my father to the mosque while the Messenger of Allah (s.a.w.a.) was delivering a sermon. I heard him say, "There will be twelve caliphs after me." Thereafter he
1- Al-Mo'jam al-Kabeer, vol.2, pg. 215, Tr. No. 1796, Kanz al-Ummaal, Vol. 12, pg. 33, Tr. No. 33852, Lawaame al-Uqool, vol. 5,pg. 151.
2- Al-Mo'jam al-Kabeer, vol. 2,pg. 215, Tr. No. 1797; Kanz al-Ummaal, Vol. 12, pg. 33, Tr. No. 33853.
4- Al-Mo'jam al-Kabeer, vol. 2, pg. 215,Tr. No. 1799; Kifaayaa al-Asar, pg. 50, chap. 6, Tr. No. 2.
lowered his voice and I could not understand what he said. I asked my father, 'What did he say?' He replied, "All of them will be from Quraish."
32. Al-Mo'jam al-Kabeer(1): Jaaber Ibn Samarah says, 'We were with the Messenger of Allah (s.a.w.a.) when he said, "This affair shall survive till twelve chiefs live in it." Then he (s.a.w.a.) lowered his voice due to which I could not hear. When the Prophet (s.a.w.a.) became silent I asked my father, 'What was it that he uttered in a low voice?' He replied, "All of them will be from Quraish."
33. Al-Mo'jam al-Kabeer(2): Jaaber Ibn Samarah narrates that I accompanied my father to the Prophet (s.a.w.a.) and sat with him. Then he said, "Islam shall always remain dominant till there are twelve chiefs or caliphs. All of them will be from Quraish."
34. Al-Mo'jam al-Kabeer(3): Jaaber Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) said, "This religion shall always survive till there are twelve caliphs." Ismail says, 'I thought my father said that the entire nation will gather on them.'
35. Al-Mo'jam al-Kabeer(4): Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, "No enemy can harm this religion till there are twelve caliphs. All of them will be from Quraish."
36. Al-Mo'jam al-Kabeer(5): Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, "This affair shall always survive till there are twelve caliphs."
37. Al-Mo'jam al-Kabeer(6): Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) declared, "Surely this affair shall always remain dominant.
1- Al-Mo'jam al-Kabeer, vol. 2, pg. 216,Tr. No. 1801.
3- Al-Mo'jam al-Kabeer, vol. 2, pg. 228, Tr. No. 1849 and Tr. 1850 and 1851; al-Malaahim by Ibn Munaadi, pg. 112.
4- Al-Mo'jam al-Kabeer, vol. 2, pg. 229,Tr. No. 1852; al-Malaahim by Ibn Munaadi, pg. 113; Al-Sunan al-Waaredah fi al-Fetan, vol. 2, Tr. No. 9, and vol. 5, Tr. 4; Kanz al-Ummaal, vol. 12,pg. 33, Tr. No. 33856; al-Ghaibah of No'maani, pg. 107, Chap. 4, Tr. No. 38.
5- Al-Mo'jam al-Kabeer, vol. 2,pg.236, Tr. No. 1876.
No opponent can harm it till there are twelve chiefs. All of them will be from Quraish."
38. Al-Mo'jam al-Kabeer(1): Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, "The affair of this nation shall always remain straight and dominant over its enemy till there are twelve caliphs amongst them. All of them will be from Quraish." Thereafter he returned to his house followed by the Quraish. They asked him, 'What will happen after that?' He (s.a.w.a.) replied, "There will be mischief and corruption."
39. Al-Mo'jam al-Kabeer(2): Jaaber Ibn Samarah says, 'I was in the presence of the Messenger of Allah (s.a.w.a.) with my father when he (s.a.w.a.) said, "Surely this affair will neither pass nor come to an end till twelve caliphs live in it." Then he spoke something which I did not understand. I asked my father, 'What did he say?' He replied, "All of them will be from Quraish."
40. Al-Mo'jam al-Kabeer(3): Jaaber Ibn Samarah says, 'I heard the Messenger of Allah (s.a.w.a.) while he was delivering a sermon atop the pulpit saying, "There will be twelve strong people from the Quraish. The one who bears enmity against them, his enmity will not harm them." Then I turned back and saw that Umar Ibn Khattaab and my father were amongst the audience. They confirmed for me what I had heard.
41. Al-Mo'jam al-Awsat(4): Jaaber Ibn Samarah says, 'I accompanied my father to the Prophet (s.a.w.a.). He prayed with us and after he had finished with his salutations, the people
1- Al-Mo'jam al-Kabeer, vol. 2, pg. 282, Tr. No. 2059; Kanz al-Ummaal, vol. 12, pg. 32, Tr. No. 33848; al-Bidaayaa wa al-Nihaayaa, vol. 1, pg. 17; al-Ghaibah of No'maani, pg. 119, Chap. 6, Tr. No. 7
3- Al-Mo'jam al-Kabeer, vol. 2, pg. 286, Tr. No. 2073; Majmaa az-Zawaaed, vol. 5, pg. 191, Chapter, 'The Caliphs are Twelve.' I say: Tabaraani in his al-Mo'jam al-Kabeer, vol. 2, has brought this tradition of Jaabir from thirty-seven chain of narrators. It is clear that Jaabir has heard the tradition concerning the twelve caliphs on more than one occasion from the Messenger of Allah (s.a.w.a.), like the eve of the stoning of Al-Aslami, in the last pilgrimage at Arafaah, when he went to the Prophet (s.a.w.a.) alongwith his father and when he heard the Prophet (s.a.w.a.) delivering a sermon in the mosque. It is for the readers to refer and deliberate on this subject.
4- Al-Mo'jam al-Awsat, vol. 1, pg. 474, Tr. No. 863.
pointed out with their hands on the right side and the left side. He (s.a.w.a.) remarked, "Why is it that you are turning your hands to the right and to the left as if they (hands) are the tails of a rebellious horse? Whenever anyone of you does salaam, then he should do so to the one who is on his right side as well as on his left side."
Then when they prayed with him (s.a.w.a.) too they did not do that. Later we sat with him (s.a.w.a.) and he (s.a.w.a.) said, "Islam will always be victorious till there are twelve chiefs or caliphs. All of them will be from Quraish."
42. Al-Malaahim by Ibn Munaadi(1): Jaaber Ibn Samarah, while mentioning the Prophet (s.a.w.a.) narrated that he (s.a.w.a.) said, "Religion shall always be impregnable and its followers shall overcome its opponents till there are twelve caliphs." Thereafter, the people were standing and sitting due to which, when he uttered something I didn't hear. I asked my father and my brother, 'What did he say?' He said, "They are all from Quraish."
43. Al-Mustadrak Alaa al-Sahihain(2): Jaaber narrates that I was with the Messenger of Allah (s.a.w.a.) when I heard him say, "The affair of this nation shall always remain dominant till there are twelve caliphs." Then he said something, which I could not hear, while my father was sitting closer to him than me. I asked him, 'What did he say?' He replied, "All of them will be from Quraish."
44. Tayseer
1- Al-Malaahim by Ibn Munaadi, pg. 113; Al-Ghaibah al-No'maani, pg. 103, Chap. 4, Tr. No. 33
2- Al-Mustadrak alaa al-Sahihain, Kitaab-o-Ma'refat al-Sahaabaa, vol. 3, pg. 317-617,
al-Wusool(1): Jaaber Ibn Samarah relates that the Messenger of Allah (s.a.w.a.) said, "This affair will always remain mighty and impregnable till there are twelve caliphs. All of them will be from Quraish." He (s.a.w.a.) was asked, 'Then what will happen?' He (s.a.w.a.) replied, "Then there will be mischief."
45. Nihaayah al-Bidaayah wa al-Nihaayah(2): It is recorded in the Sahihain (Sahih-e-Bukhari and Sahih-e-Muslim) on the authority of Abd al-Malik Ibn Umair that Jaaber Ibn Samarah has narrated from the Prophet (s.a.w.a.), "There will be twelve caliphs. All of them will be from Quraish."
46. Yanaabi al-Mawaddah(3): Jaaber Ibn Samarah narrates that I accompanied my father to the Messenger of Allah (s.a.w.a.) and heard him say, "There will be twelve caliphs after me." Then he lowered his voice. I asked my father, 'What did he say with a low voice?' He replied, "All of them will be from Quraish."
47. Taarikh al-Khulafaa(4): Jaaber Ibn Samarah narrates from the Messenger of Allah (s.a.w.a.) that he said, "This affair shall always remain mighty and victorious over its opponents till there are twelve caliphs. All of them will be from Quraish."
48. Al-Jam' bayn al-Sahihain(5): Jaaber Ibn Samarah says, 'I heard the Prophet (s.a.w.a.) say, "Surely, there will be twelve chiefs after me. All of them will be from Quraish."
49. Firdaus al-Akhbaar(6): Jaaber Ibn Samarah says, 'This religion shall always survive till there are twelve men in it. All of them will be from Quraish.'
50. Al-Ghaibah by No'maani(7): Jaaber Ibn Samarah says, 'I heard the Messenger of Allah (s.a.w.a.)
1- Tayseer al-Wusool Elaa Jame' al-Usool, vol. 2, pg. 34, Kitaab al-Khilafah wa al-Imaarah, Chap. 1.
2- Nihaayah al-Bidaayah wa al-Nihaayah, vol. 1, pg. 17. I say: I could not find the tradition in these exact terms in the Sahihain. Probably, these were found in a manuscript other than the one available with us or possibly the narrator has simply conveyed the concept instead of being accurate with words.
3- Yanaabi al-Mawaddah, Chap. 77, pg 445; al-Mawaddah al-Qurbah, pg. 215.
4- Taarikh al-Khulafaa, The chapter of the duration of the Caliphs, pg. 7. I say: This tradition has also been narrated in Al-Sawaaeq, chap. 1, pg. 18, in a number of ways.
5- Kashf al-Yaqeen, Chap. 2, pg. 71.
6- Firdaus al-Akhbaar, vol. 5, pg. 7705.
7- Al-Ghaibah by No'maani, pg. 120, Chap. 6, Tr. No. 8.
state, "There will be twelve chiefs after me." Then he said something that I didn't hear. I asked the people and my father, who was nearer to him than me. He replied, "All of them will be from Quraish."
51. Kefaayah al-Asar(1): Jaaber Ibn Samarah says, 'I came to the Prophet (s.a.w.a.) and heard him say, "Surely, this affair (Islam) will not come to an end till it is ruled by twelve caliphs." Then he (s.a.w.a.) whispered something. I asked my father, 'What did he say?' He replied, "They are all from Quraish."
52. Kamaal al-Deen(2): Jaaber Ibn Samarah says, 'We were with the Prophet (s.a.w.a.) when he said, "Twelve (Caliphs) will follow this affair (Islam)." The people started screaming due to which I could not hear what he said thereafter. I asked my father, who was closer to the Prophet (s.a.w.a.) than me, 'What did the Messenger of Allah (s.a.w.a.) say?' He replied, "All of them will be from Quraish and their likes will not be seen."
53. Musnad-e-Ahmad(3): Masrooq relates that we were sitting with Abdullah Ibn Masood while he was reciting the Quran for us. Somebody asked him, 'O Abaa Abd al-Rahmaan, did you ask the Messenger of Allah (s.a.w.a.) how many caliphs will rule this nation?' Abdullah Ibn Masood replied, 'Since I have come to Iraq, nobody has asked me this question before you. Yes, we did ask the Messenger of Allah (s.a.w.a.) and he replied, "Twelve, like the number of chiefs (nuqabaa) of Bani Israel."
54. Al-Ghaibah of No'maani(4):
1- Kefaayah al-Asar, pg. 51, Chap. 6, Tr. No. 3. I say: Numerous Imamite scholars have narrated this tradition in various ways through different chain of narrators. For example, Allamah Majlisi in Behaar al-Anwaar, vol. 36, Al-Taraaef, pg. 168-172, Al-Khesaal, pg. 469-473, Tr. Nos. 12-30, Al-Umdah by Ibn Bitreeq, E'laam al-Waraa by Tabarsi, etc.
2- Kamaal al-Deen, vol. 1, pg. 272, Chap. 24, Tr. No. 21.
3- Musnad-e-Ahmad, vol. 1, pg. 398; Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33857; Muntakhab Kanz al-Ummaal, vol. 5, pg. 312; Taarikh al-Khulafaa, pg. 7; Majma al-Zawaaed, vol. 5, pg. 190 (The Chapter of Twelve); Al-Mataaleb al-Aaliyah, vol. 2, pg. 196, Tr. Nos. 2040 and 2041, Al-Durr al-Manthoor by Jalaaluddin al-Suyuti under the Quranic verse, "And We raised amongst them twelve chiefs." (Surah Maaedah (5): verse 12); Mutashaabehaat al-Quran, vol. 2, pg. 53; Yanaabi al-Mawaddah, pg. 258; Mustadrak al-Sahihain, vol. 4, pg. 501; Musnad Abi Ya'laa, vol. 8, pg. 444, Tr. No. 65 (5031), vol. 9, pg. 222, Tr. No. 356 (5322).
4- Al-Ghaibah of No'maani, pg. 118, Chap. 6, Tr. No. 5.
Masrooq narrates that we were sitting with Ibn Masood after the Maghrib prayers and he was teaching the Quran. Somebody asked him, 'O Abaa Abd al-Rahmaan, did you ask the Prophet (s.a.w.a.) as to how many caliphs will this nation have? He replied, 'Since I have come to Iraq, nobody has asked me this question before you. Yes, he (s.a.w.a.) replied, "Your caliphs will be twelve equal to the number of the chiefs of Bani Israel."
55. Kefaayah al-Asar(1): Abdullah Ibn Masood says, 'I heard the Messenger of Allah (s.a.w.a.) state, "There will be twelve Imams after me. All of them will be from Quraish."
56. Kefaayah al-Asar(2): Masrooq narrates that we were with Abdullah Ibn Masood showing our copies of Quran to him when a youth asked him, 'Did your Prophet (s.a.w.a.) promise to you as to how many caliphs will be there after him?' He replied, 'You are very young in age but you has asked something which nobody before you have asked. Yes, he (s.a.w.a.) did promise us that after him there will be twelve caliphs equal to the number of chiefs of Bani Israel.'
57. Kefaayah al-Asar(3): Abul Qaasim Etaab narrates from Matraf, 'We were sitting in the mosque with Abdullah Ibn Masood when an Arab came and enquired, 'Who is Abdullah Ibn Masood amongst you?' He replied, 'Yes, I am Abdullah Ibn Masood. What do you want?' The Arab asked, 'O Abdullah! Did your Prophet (s.a.w.a.) inform you as to how many caliphs will be there amongst you?'
1- Kefaayah al-Asar, pg. 27, Chap. 2, Tr. No. 5; Behaar al-Anwaar, vol. 36, Chap. 41, pg. 282, Tr. No. 103; Al-Insaaf, Tr. No. 129.
2- Kefaayah al-Asar, pg. 23, Chap. 2, Tr. No. 2; Behaar al-Anwaar, vol. 36, Chap. 41, pg. 229, Tr. No. 8 narrating from al-Uyoon, al-Khesaal, Kamaal al-Deen; Al-Lawaame' al-Elaahiyyah, pg. 286.
3- Kefaayah al-Asar, pg. 25, Chap. 2, Tr. No. 3. I say: This tradition has also been narrated by Kamaal al-Deen, vol. 1, pg. 271; Al-Khesaal, vol. 2, pg. 467, Tr. No. 8 (The Chapter of Twelve); Al-Uyoon, vol. 1, pg. 49, Tr. No. 11; Al-Amaali (of Shaikh Saduq), pg. 275, Majlis 51, Tr. No. 6.
He answered, 'Since I have come to Iraq, nobody has asked me this question before you. Yes, twelve, equal to the number of chiefs of Bani Israel.'
58. Kamaal al-Deen(1): Masrooq narrates that I asked Abdullah (Ibn Masood), 'Did the Prophet (s.a.w.a.) inform you as to how many caliphs will be there after him?' He replied, 'Yes, twelve caliphs. All of them will be from Quraish.'
59. Muqtazab al-Asar(2): Masrooq narrates that we were sitting with Abdullah Ibn Masood while he was reading the Quran for us when somebody asked him, 'O Abaa Abd al-Rahmaan, did you ask the Messenger of Allah (s.a.w.a.) how many caliphs after him will rule this nation?' He replied, 'Since I have come to Iraq, nobody has asked me this question. We asked the Messenger of Allah (s.a.w.a.) and he responded, "Twelve in number, equal to the chiefs of Bani Israel."
60. Al-Malaahem(3): Aun Ibn Abi Jaheefah relates from his father Wahab Ibn Abdullah al-Sewaaee al-Kufi that we were with the Prophet (s.a.w.a.) and while delivering a sermon, he (s.a.w.a.) prophesied, "Know that the affair of my nation shall always be righteous till there are twelve caliphs in it. All of them will be from Quraish." Then he lowered his voice, then he (his father - Wahab) said, 'O my son all of them will be from Quraish.'
61. Kanz al-Ummaal(4): This religion shall always be upright till there are twelve from Quraish. When they are no more, the earth will be destroyed with all its inhabitants (Ibn Najjaar
1- Kamaal al-Deen, vol. 1, pg. 279, Chap. 24, Tr. No. 26; Al-Insaaf, pg. 292, Tr. N. 264; Behaar al-Anwaar, vol. 26, Chap. 41, pg. 255, Tr. No. 72.
2- Mutazab al-Asar, pg. 3, Tr. No. 1; Isbaat al-Hudaat (by Shaikh Hurr al-Aameli), vol. 3, pg. 196.
3- Al-Malaahem by Ibn Al-Munaadi, pg. 113; Mustadrak Alaa al-Sahihain, vol. 3, pg. 618; Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33849; Majma al-Zawaaed, vol. 5, pg. 190; Al-Istinsaar fi Nass Al-Aimmah al-Athaar, pg. 25; Akhbaar Isbahaan, vol. 2, pg. 176 The Chapter of Meem.
4- Kanz al-Ummaal, vol. 12, pg. 34, Tr. No. 33861.
from Anas).
62. Al-Ebaanah(1): Anas relates that the Messenger of Allah (s.a.w.a.) said, "This religion shall always be upright till there are twelve from Quraish. When they pass away the earth will swallow all its inhabitants."
63. Al-Ghaibah by No'maani(2): Anas Ibn Maalik relates that the Messenger of Allah (s.a.w.a.) said, "This affair (Islam) shall always survive till there remain in it twelve strong people from Quraish." The tradition thereafter continues till its end.
64. Kefaayah al-Asar(3): Anas Ibn Maalik narrates that the Messenger of Allah (s.a.w.a.) said, "The Imams after me will be twelve." Then he lowered his voice and I heard him say, "They are all from Quraish."
65. Al-Manaaqeb(4): Anas narrates that the Messenger of Allah (s.a.w.a.) said, "There will be twelve caliphs from us. Allah will help them against those who oppose them, and those who bear enmity against them will not harm them…"
66. Kefaayah al-Asar(5): Abu Saeed Al-Khudri narrates that the Messenger of Allah (s.a.w.a.) prayed with us the first prayers, then he turned his noble face towards us and addressed thus, "O gathering of my companions! The likeness of my Ahle Bait amongst you is like that of Nuh's Ark and the door of Hittah in the Bani Israel. Then hold on to my Ahle Bait after me and the rightly guided Imams from my progeny, you will never be misguided." It was asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams will there be after you?' He (s.a.w.a.) replied, "Twelve, from my Ahle Bait (or he said)
1- Kash al-Astaar, part 1, pg. 99 narrating from al-Ebaanah; E'laam al-Waraa, pg. 384, Manaaqeb of Ibn Shar Aashob, vol. 1, pg. 290; Muqtazab al-Asar, pg. 3 4, Behaar al-Anwaar, vol. 36, pg. 267, Chap. 41, Tr. No. 87; Al-Insaaf, pg. 361.
2- Al-Ghaibah by No'maani, pg. 119, Chap. 6, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 281, Chap. 41, Tr. No. 102.
3- Kefaayah al-Asar, pg. 76, Chap. 8, Tr. No. 6; pg. 77, Chap. 8, Tr. No. 7; pg. 78, Chap. 8, Tr. No. 9; Behaar al-Anwaar, vol. 36, pg. 311, Chap. 41, Tr. No. 153, 154, 155 156; Al-Insaaf, Tr. No. 127 (from Hafsaah) and Tr. 193 (from Heshaam Ibn Anas)
4- Al-Manaaqeb by Ibn Shahr Aashub, vol. 1, pg. 291; Behaar al-Anwaar, vol. 36, pg. 269, Chap. 41, Tr. No. 91.
5- Kefaayah al-Asar, pg. 33, Chap. 3, Tr. No. 9.
from my progeny."
67. Sharh Ghaayah Al-Ahkaam(1): Abu Qataadah narrates that I heard the Messenger of Allah (s.a.w.a.) say, "The Imams after me will be equal to the cheifs of the Bani Israel and the companions of Eesa (a.s.)."
68. Kefaayah al-Asar(2): Abu Qataadah relates that I heard the Prophet (s.a.w.a.) say, "How can the nation (of Muslims) be destroyed, while I am the first of it and twelve Imams will be its leaders after me? Surely, only they will be annihilated who will mix mischief with this. I am not from them and they are not from me."
69. Kefaayah Al-Asar(3): Salmaan narrates that the Messenger of Allah (s.a.w.a.) said, "There will be twelve Imams after me equal to the number of months in a year. From us is the Mahdi of this nation, for him is the occulation of (Prophet) Musa, the brightness of (Prophet) Eesa, the forbearance of (Prophet) Dawood and the patience of (Prophet) Ayyub."
70. Kefaayah Al-Asar(4): Salmaan Al-Faarsi relates that the Messenger of Allah (s.a.w.a.) said, "There will be twelve Imams after me." Then he (s.a.w.a.) said, "All of them will be from Quraish. Thereafter, our Qaim will emerge who will cure the hearts of the believers. Beware; they (the Imams) are more knowledgeable than you so don't teach them. Beware; surely they are my progeny, from my flesh and my blood. Any nation that attempts to trouble me concerning them, may Allah not make my intercession (shafa'ah) reach them!"
71. Kefaayah Al-Asar(5): A'raj quotes Abu Hurairah who narrates
1- Kasf al-Astaar, pg. 74, part 1, First Edition; pg. 109, 2nd Edition narrating from Sharh Ghaayah Al-Ahkaam; Kefaayah al-Asar, pg. 139, Chap. 22, Tr. No. 1-3; Al-Insaaf, Tr. No. 166; Behaar al-Anwaar, vol. 36, pg. 332, Chap. 41, Tr. No. 192.
2- Kefaayah Al-Asar, pg. 141, Chap. 22, Tr. No. 4 5; Al-Insaaf, Tr. No. 300; Al-Seraat Al-Mustaqeem, vol. 2, pg. 115; Behaar Al-Anwaar, vol. 26, pg. 333, Chap. 41, Tr. No. 193.
3- Kefaayah Al-Asar, pg. 43, Chap. 5, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 303, Chap. 41, Tr. No. 141
4- Kefaayah Al-Asar, pg. 44, Chap. 5, Tr. No 3; An-Insaaf, Tr. No 235; Behaar Al-Anwaar, vol. 36, pg. 303, Chap. 41, Tr. No. 142.
5- Kefaayah Al-Asar, pg. 87, Chap. 9, Tr. No. 5; Behaar Al-Anwaar, vol. 36, pg. 315, Chap. 41, Tr. No. 161.
from the Messenger of Allah (s.a.w.a.) that he said, "Certainly, I leave amongst you two weighty things (saqalain), the Book of Allah, Mighty and Glorified be He – whoever follows it will be on guidance and whoever forsakes it will be deviated; then my Ahle Bait. I remind you of Allah concerning my Ahle Bait (he repeated this thrice)." I (A'raj) asked Abu Hurairah, 'Are his wives his Ahle Bait?' He replied, 'No, his Ahle Bait are his progeny and his family and they are the twelve Imams, whom Allah has mentioned in his saying,
و جعلها کلمه باقیه فی عقبه...
"And He has placed a remaining word in his posterity. " (Surah Zukhruf 43:28.)
72. Kefaayah Al-Asar(1): Abu Hurairah relates that I went to the Messenger of Allah (s.a.w.a.) when this verse was revealed, إنما انت منذر و لکل قوم هاد "You are only a warner and for every nation there is a guide." He (s.a.w.a.) recited it for us and said, "I am only a warner, do you know the guide?" We said, 'No, O Messenger of Allah (s.a.w.a.).' He (s.a.w.a.) replied, "He is the repairer of shoes."
At this juncture, the necks were raised (in expectation), when Ali (a.s.) emerged from one of the rooms with the shoe of Messenger of Allah (s.a.w.a.) in his hand. The Messenger of Allah (s.a.w.a.) turned towards us and stated, "Surely he (Ali) is the import of my declaration, the Imam after me, the husband of my daughter and the father
1- Kefaayah Al-Asar, pg. 87, Chap. 9, Tr. No. 6; Al-Insaaf, pg. 83, Tr. 75; Behaar Al-Anwaar, vol. 36, pg. 315, Chap. 41, Tr. No. 162. I say: This tradition is supported by the traditions brought by Suyuti in Al-Durr Al-Manthoor in his exegesis of the Holy Quran under the verse, "You are only a warner and for eery nation there is a guide." (Surah Ra'd (13): verse 7) When this verse was revealed the Holy Prophet (s.a.w.a.) placed his hand on his chest and declared, "I am the warner." And pointed towards the shoulder of Ali (a.s.) and remarked, "O Ali! You are the guide, through you the guided ones will receive guidance after me." (Al-Durr Al-Manthoor, vol. 4, pg. 45). Similar quotes have been recorded by Ibn Jurair Tabari (in his exegesis, vol. 13, pg. 108 under the same verse), Ibn Murduwayh, Abu Noaim in Al-Ma'refah, Al-Dailami, Ibn Asaaker and Ibn Najjaar. Traditions on this subject are abundant. Those interested may refer to Shawaahed Al-Tanzeel by Haakem Al-Haskaani, vol. 1, pg. 293-303.
of my grandsons. We are the Ahle Bait, Allah has dispelled uncleanness from us and purified us from all impurities. He will fight after me for the interpretation (of Quran) just as I struggled for its descent. He is an Imam, the father of illustrious Imams."
He (s.a.w.a.) was asked, 'O Messenger of Allah (s.a.w.a.)! Then how many Imams will be there after you?' He (s.a.w.a.) replied, "Twelve, equal to the number of the chiefs of Bani Israel. From us is the Mahdi of this nation. Through him, Allah will fill the earth with justice and equity, as it would be fraught with injustice and oppression. The earth will not be devoid of them but that it will be destroyed along with all its inhabitants."
73. Kefaayah Al-Asar(1): Umar Ibn Khattaab narrates that I heard the Messenger of Allah (s.a.w.a.) say, "The Imams after me will be twelve." Then he lowered his voice and I heard him say, "All of them will be from Quraish."
74. Kefaayah Al-Asar(2): Wathelah Ibn Al-Asqa' narrates that the Messenger of Allah (s.a.w.a.) said, "My love and that of my Ahle Bait is beneficial in seven places, whose fear is great: At the time of death, in the grave, during resurrection, presentation of books (of deeds), reckoning (حساب), scale (میزان) and the path (صراط).
Then, whosoever loves me and loves my Ahle Bait and clinges on to them after me, we will be his intercessors on the day of judgement." He was asked, 'O Messenger of Allah
1- Kefaayah Al-Asar, pg. 90, Chap. 10, Tr. No. 1; Al-Manaaqeb, vol. 1, pg. 295; Al-Insaaf, pg. 298, Tr. No. 276.
2- Kefaayah Al-Asar, pg. 108, Chap. 15, Tr. No. 1; Al-Insaaf, pg. 6, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 322, Chap. 41, Tr. No. 177.
(s.a.w.a.)! How should we cling on to them?' He (s.a.w.a.) replied, "Surely the Imams after me are twelve. Then whoever loves them and follows them, he will be successful and saved. And whoever disobeys them and turns away from them, he will be deviated and misguided."
75. Kefaayah Al-Asar(1): Wathelah Ibn Al-Asqa' narrates that I heard the Messenger of Allah (s.a.w.a.) say, "When I was made to ascend the sky and reached the 'Sidrah Al-Muntahaa', Allah, the Majestic, came near to me and addressed me, 'O Muhammad!' I replied, 'Yes, my Master.' He said, 'Surely, whenever I have sent a prophet, I have not brought his days to an end but that I have appointed a successor after him.
Then, appoint Ali Ibn Abi Taalib as the Imam and successor after you. Indeed, I have created both of you from one light and I have created the rightly guided Imams from the lights of you both. Would you like to see them O Muhammad?' I responded, 'Yes, O Lord.' He ordered, 'Raise your head.' I raised my head and saw the lights of the Imams after me, twelve lights. I asked, 'O Lord! Whose lights are these?' He retorted, 'The lights of the Imams after you, the trustees, the infallibles.'"
76. Al-Kaafi(2): Imam Abu Ja'far II (Ali Naqi) (a.s.) narrates that Ameer Al-Momineen (a.s.) said to Ibn Abbas, "Surely, the night of power (لیله القدر) occurs every year. In this night, the affairs of that year descend. For these affairs, there are
1- Kefaayah Al-Asar, pg. 110, Chap. 15, Tr. No. 3; Al-Insaaf, pg. 303, Tr. No. 282; Behaar Al-Anwaar, vol. 36, pg. 323, Chap. 41, Tr. No. 179.
2- Al-Kaafi, vol. 1, pg. 532 Tr. No. 11; Kamaal Al-Deen, vol. 1, pg. 304, Chap. 26, Tr. No 19; Al-Khesaal, vol. 2, pg. 479; Al-Ghaibah of No'maani, pg. 60, Chap. 4, Tr. No. 3; pg. 141, Tr. No. 106; Al-Irshaad, pg. 374, Tr. No. 3; Al-Waafi, vol. 2, pg. 310, Chap. 31, Tr. No. 767-14; Mir'aat Al-Uqool, vol. 6, pg. 229; Behaar Al-Anwaar, vol. 36, pg. 373, Chap. 42, Tr. No. 3; Al-Insaaf, pg. 127, Tr. No. 116; E'laam Al-Waraa, pg. 369; Kash Al-Ghummah, vol. 2, pg. 448; Rawzah Al-Waaezeen, vol. 2, pg. 261; Kefaayah Al-Asar, pg. 220, Chap. 29, Tr. No. 3; Taqreeb Al-Ma'ref, pg. 182.
masters after the Messenger of Allah (s.a.w.a.)." Ibn Abbas inquired, 'Who are they?' He (a.s.) replied, "I and eleven from my progeny, Imams and those with whom the angels converse (محدّثون)."
77. Al-Kaafi(1): (From the above chain of narrators), the Messenger of Allah (s.a.w.a.) advised his companions, "Believe in the night of power, for surely, it is for Ali Ibn Abi Taalib and his eleven descendants after me."
78. Al-Manaaqeb(2): Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "Believe in the night of power, for surely the affairs of the entire year descend in it. For these affairs, there are masters after me and they are Ali Ibn Abi Taalib and eleven descendants from his progeny (a.s.)."
{Similar traditions have been narrated by Jaaber Ibn Abdullah on the authority of the Messenger of Allah (s.a.w.a.) and by Ibn Abbas on the authority of Ameer Al-Momineen (a.s.).}
79. Faraaed Al-Simtain(3): Abu Tufail narrates, 'I was present in the funeral of Abu Bakr the day he died. I also witnessed the day when allegiance was paid to Umar while Ali (a.s.) was sitting in a corner when a young Jew (who was nicely dressed and was from the progeny of Haroon, the prophet) walked in, came up to Umar and asked him, 'O chief of the believers! Are you the most knowledgeable of this nation about their book and the affairs of their prophet?' (On hearing this), Umar lowered his head.
The youth asked again, 'I am addressing you' and repeated his question.
1- Al-Kaafi, vol. 1, pg. 533, Tr. No. 12; Mir'aat Al-Uqool, vol. 6, pg. 229; Kamaal Al-Deen, vol. 1, pg. 280, Chap. 24, Tr. No. 30; Al-Khesaal, vol. 2, pg. 480, Tr. No. 48; Al-Waafi, vol. 2, pg 310, Chap. 31, Tr. No. 768-15; Ithbaat Al-Hudaat, vol. 2, pg. 393, Chap. 9, Tr. No. 233; Al-Istensaar, pg. 7; Al-Insaaf, pg. 128; E'laam Al-Waraa, pg. 370.
2- Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 298.
3- Faraaed Al-Simtain, vol. 1, pg. 354, Chap. 66, Tr. No. 280; Al-Abaqaat, vol. 2, pg. 240, Tr. No. 12. Refer to Al-Kaafi, vol. 1, pg. 530, Tr. No. 5.
Umar asked, 'What do you want?' The youth replied, 'I am confused and doubtful about my religion.' Umar ordered, 'Go to this young man.' The Jew asked, 'Who is he?' He replied, 'He is Ali Ibn Abi Taalib, the cousin of the Messenger of Allah (s.a.w.a.) and the husband of Fatemah, daughter of the Messenger of Allah (s.a.w.a.).' The Jew turned towards Ali Ibn Abi Taalib (a.s.) and asked a few questions which Ali (a.s.) duly replied.
Finally, he asked, 'Inform me of Muhammad (s.a.w.a.), how many just Imams will follow him? And in which Paradise does he reside and who shall accompany him in his Paradise?' He (a.s.) replied, "O Harooni! Surely, for Muhammad there are twelve caliphs, just leaders. One who forsakes them will not harm them nor are they petrified at the opposition of the opponents.
Surely, they are firmer in religion than firmly entrenched mountains. Muhammad (s.a.w.a.) resides in his Paradise with the twelve just Imams." The Jew remarked, 'You have spoken the truth. By Allah, Who there is no god except Him, certainly I have found this in the books of my father Haroon written with his own hands and dictated by my uncle Moosa (a.s.).' (The tradition continues till), thereafter the Harooni shrieked and broke his rosary while uttering, 'I witness that there is no god but Allah, He is One and there is no partner for Him.'
80. Kefaayah Al-Asar(1): Abu Tufail narrates on the authority of Ali Ibn Abi Talib (a.s.) that the Messenger
1- Kefaayah Al-Asar, pg. 151, Chap. 3, Tr. No. 5; Al-Insaaf, pg. 72, Tr. No. 62; Behaar Al-Anwaar, vol. 36, pg. 335, Chap. 41, Tr. No. 196.
of Allah (s.a.w.a.) said, "(O Ali) You are the successor upon the dead from my Ahle Bait and the caliph upon the living from my nation. Your war is my war and your peace is my peace. You are an Imam, the father of eleven Imams from your posterity, Imams, purified and infallible.
From them is the Mahdi, who will fill the earth with justice and equity. Then woe unto those who bear malice against you. O Ali! If a man loves a stone for the sake of Allah, Allah will gather him with that stone. Thus, your lover and your follower and the lovers of the Imams from your descendants after you will be raised with you, while you are with Me at the highest level. You are the distributor of Paradise and Hell. You will make your friends enter Paradise and throw your enemies in Hell."
81. Dalaael Al-Imamah(1): Muhammad Ibn Sinaan Al-Zaaheri narrates from Imam Ja'far Ibn Muhammad (a.s.) who vide his ancestors narrates from Ameer Al-Mumineen (a.s.), "The Messenger of Allah (s.a.w.a.) said to me, 'O Ali! When eleven Imams from your descendants will be completed, the eleventh one will be the Mahdi from my Ahle Bait (a.s.).'"
82. Kefaayah Al-Asar(2): Heshaam Ibn Muhammad narrates from his father that when Ameer Al-Mumineen (a.s.) was martyred, Imam Hasan Ibn Ali (a.s.) went on the pulpit to speak to the people. Tears flowed from his eyes due to which he sat down for a while. Then, he stood up again
1- Dalaael Al-Imamah, pg. 236, Chapter of 'Necessity of Al-Qaaem's Recognition', Tr. No. 8; Isbaat Al-Hudaat, vol. 3, pg. 109, Chap. 9, Tr. No. 831.
2- Kefaayah Al-Asar, pg. 160, Chap. 24, Tr. No. 1; Al-Insaaf, pg. 361, Tr. No. 265; Behaar Al-Anwaar, vol. 43, pg. 363, Chap. 17, Tr. No. 6; Al-Awaalem, vol. 16, pg. 140, Tr. No. 5.
and said, "All praise is for Allah, Who was One in His beginning, respected for Divinity in His everlastingness and Great for His Greatness and Power. He created all what He created, without any example preceding His creation. Our Lord is Gracious by the Grace of His Lordship. He knows the goodness of what He split and by the laws of His Power He created what He created.
There is neither decline for His Kingdom nor termination for His duration. He is above all things high and near to everything. He manifested Himself for His creation without being seen while He was at the highest observation point. He became veiled on account of His Light and Sublime in His Highness. He became hidden from His creation and raised to them a witness against them. He sent amongst them Prophets as givers of good news and warners so that the one who is destroyed is destroyed after explanation and the one who gains life does so after explanation.
That the people may realise about their Lord of what they were ignorant concerning Him and recognise His Lordship after they have denied it. And all praise is for Allah the One Who conferred the caliphate upon us the Ahle Bait (a.s.) and we dedicate our mourning for Ameer Al-Mumineen (a.s.) to Him. Indeed the East and the West have been afflicted (with this tragedy). By Allah! He did not leave behind any dirhams or dinaars but four hundred dirhams. He intended to
buy from it a slave for his family. Indeed my grandfather, the Messenger of Allah (s.a.w.a.) has informed me that twelve Imams from his Ahle Bait (a.s.) will rule the affair (Islam). There is none amongst us but that he will be killed (with sword) or poisoned."
83. Isbaat Al-Raja'h(1): Imam Sadiq (a.s.) narrates vide his ancestors from Imam Hasan Al-Mujtaba (a.s.) who says, "I asked my grandfather, the Messenger of Allah (s.a.w.a.) concerning the Imams after him." He (s.a.w.a.) replied, "The Imams after me are equal to the chiefs of Bani Israel. Allah has endowed them with my knowledge and my understanding. You, O Hasan, are from them." I asked, "O Messenger of Allah (s.a.w.a.)! When will the Qaem from us Ahle Bait emerge?" He (s.a.w.a.) answered, "O Hasan! His likeness is like that of the Hour. Allah has hidden his information from the inhabitants of the heavens and the earth. He will not come but suddenly."
84. Kefaayah Al-Asar(2): Umme Salmah says, 'I asked the Messenger of Allah (s.a.w.a.) regarding the saying of Allah,
فَأُوْلَئِکَ مَعَ الَّذِینَ أَنْعَمَ اللهُ عَلَیْهِم مِّنَ النَّبِیِّینَ وَالصِّدِّیقِینَ وَالشُّهَدَاء وَالصَّالِحِینَ وَحَسُنَ أُولَئِکَ رَفِیقًا
(Qur'an Surah Nisa 4: 69)
He (s.a.w.a.) replied,
الَّذِینَ أَنْعَمَ اللهُ عَلَیْهِم مِّنَ النَّبِیِّینَ
"Those upon whom Allah has bestowed from the Prophets" implies me; "the truthful ones" refers to Ali Ibn Abi Talib (a.s.); "the witnesses" are Hasan and Husain (a.s.); "the righteous" indicates Hamzah and "how good friends are they" refers to the twelve Imams after me.
85. Al-Ghaibah by No'maani(3): Abdullah Ibn
1- Al-Arbaeen also called as Kefaayah Al-Muhtadi, pg. 41, under the second tradition; Isbaat Al-Hudaat, vol. 1, pg. 650, Tr. No. 809; Kefaayah Al-Asar, pg. 167, Chap. 24, Tr. No. 9.
2- Kefaayah Al-Asar, pg. 182, Chap. 26, Tr. No. 2; Manaaqeb of Ibn Shahr Aasob, vol. 1, pg. 283.
3- Al-Ghaibah of No'maani, pg. 104, Chap. 4, Tr. No. 34; Al-Ghaibah of Shaikh Toosi, pg. 89; Al-Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 291; E'laam Al-Waraa, pg. 364-365; Muqtazab Al-Asar, pg. 5, Tr. No. 5; Taqreeb Al-Ma'ref, pg. 175; Behaar Al-Anwaar, vol. 36, pg. 237, Chap. 41, Tr. No. 30; Isabaat Al-Hudaat, vol. 3, pg. 197, Tr. No. 144; Al-Insaaf, Tr. No. 190.
Umar says, 'I heard the Messenger of Allah (s.a.w.a.) say, "There will be twelve caliphs after me"
86. Kamaal Al-Deen(1): Imam Muhammad Al-Baaqer (a.s.) narrates vide his ancestors from the Messenger of Allah (s.a.w.a.) that he said, "I give you glad tidings – and he (s.a.w.a.) repeated this thrice. The similarity of my nation is like that of rain. One does not follow whether its beginning is good or its end. Surely, the likeness of my nation (Ahle Bait a.s.) is like that of a garden from which one group is fed in one year and another is fed in another year so much so that the last group, which is fed from it, is the broadest of them all, like an ocean, the deepest and tallest of them all and the best of them in love.
How can that nation be destroyed which begins with me and which will end with twelve righteous ones, the possessors of intellect, after me and Maseeh Eesa, the son of Mariyam? Only those who spread mischief between these two eras will be destroyed. They are not from me and I am not from them."
87. Kamaal Al-Deen(2): Ameer Al-Mumineen (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "The Imams will be twelve from my Ahle Bait (a.s.). Allah, the High, will grant them my understanding, my knowledge and my wisdom and He will create them from my clay (طینت). Then woe unto the arrogant ones against them after me, who will break my relations
1- Kamaal Al-Deen, vol. 1, pg. 269, Chap. 24, Tr. No. 14; Oyoon Akhbaar Al-Reza (a.s.), vol. 1, pg. 52, Chap. 6, Tr. No. 18; Al-Khesaal, vol. 2, pg. 475-476, Tr. No. 39; Behaar Al-Anwaar, vol. 36, pg. 242, Chap. 41, Tr. No. 48.
2- Kamaal Al-Deen, vol. 1, pg. 281, Tr. No. 33; Oyoon Akhbaar Al-Reza (a.s.), vol. 1, pg. 64, Tr. No. 32; Al-Ikhtesaas, pg. 208; Behaar Al-Anwaar, vol. 36, pg. 243, Chap. 41, Tr. No. 52; Isbaat Al-Hodaat, vol. 2, pg. 394, Chap. 9, Tr. No. 236.
concerning them. What is wrong with them (opponents)? May Allah not make them reach my intercession!"
88. Kamaal Al-Deen(1): Imam Ali Ibn Husain (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "How can that nation be destroyed whose foremost are me, Ali and eleven of my descendants, the possessors of signs and whose last is Maseeh, the son of Mariyam. But between these two eras, he will be destroyed who is not from me and I am not from him."
89. Al-Ghaibah by Shaikh Tusi(2): Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "O Ali! Myself, you and eleven of my descendants are the buttons of the earth, its stumps and its mountains. Due to us Allah has prevented the earth from swallowing its inhabitants. When the twelfth of my descendants will pass away, the earth will swallow up all its inhabitants and they will not be warned."
90. Al-Manaaqeb by Ibn Shahr Aashob(3): Jaaber Al-Jo'fi narrates from Imam Al-Baaqer (a.s.) in a lengthy tradition concerning the saying of Allah,
فَقُلْنَا اضْرِب بِّعَصَاکَ الْحَجَرَ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَهَ عَیْناً قَدْ عَلِمَ کُلُّ أُنَاسٍ مَّشْرَبَهُمْ
(Qur'an Surah Baqarah 2: 60 )
That he (a.s) said, "Certainly, the people of Moosa, when they complain to him about drought and thirst, they asked him for water and Moosa (a.s.) provided for them the same.
Then you heard what Allah said for him. Similarly, some believers came to my grandfather, the Messenger of Allah (s.a.w.a.) and asked, 'O Messenger of Allah (s.a.w.a.)! Will you introduce
1- Kamaal Al-Deen, vol. 1, pg. 281, Chap. 24, Tr. No. 34; Oyoon Akhbaar Al-Reza (a.s.), vol. 1, pg. 65, Tr. No. 33; Isbaat Al-Hudaat, vol. 2, pg. 394, Tr. No. 237, Chap. 9; Behaar Al-Anwaar, vol. 36, pg. 244, Chap. 41, Tr. No. 53.
2- Al-Ghaibah by Shaikh Tusi, pg. 138, Tr. No. 102; Al-Kaafi, vol. 1, pg. 534, Tr. No. 17; Isbaat Al-Hudaat, vol. 1, Chap. 9, Tr. No. 89, pg. 460; Miraat Al-Uqool by Allamah Majlisi, vol. 6, pg. 232, Tr. No. 17; Behaar Al-Anwaar, vol. 36, pg. 259, Chap. 41, Tr. No. 79; Taqreeb Al-Ma'ref, pg. 175; Al-Istensaar, pg. 8.
unto us who are the Imams after you?' …… (the traditions continues till his saying) "Then surely, when I got Ali married with Fatema, I left behind eleven Imams from the progeny of Ali. They will be, including Ali, twelve Imams. All of them will be guides for your nation. Each nation (in its time) will be guided through the Imam of their time and they will know their Imam like the people of Moosa knew the place of their drink."
91. Al-Manaaqeb by Ibn Shahr Aashob(1): Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "From my Ahle Bait there will be twelve chiefs, those who will be talked to by the angels (محدّثون) and those who will be granted understanding (مفهّمون). From them is the one who will rise with the truth (القائم). He will fill the earth with justice as it would be fraught with injustice."
92. Al-Khesaal(2): Abu Najraan says that Abu Al-Khuld has narrated to us on oath that this nation will not be destroyed till there will be twelve caliphs in it. All of them will act on guidance and true religion.
93. Kamaal Al-Deen(3): Makhool was asked concerning the saying of the Prophet (s.a.w.a.) that there will be twelve caliphs after me. Makhool replied, 'Yes.'
94. Al-Manaaqeb by Ibn Shahr Aashob(4) narrates from the book Kashf Al-Hayrah: Ameer Al-Mumineen (a.s.) said, "I warn you concerning Allah. Are you aware that Allah has revealed in Surah Hajj,
یَا ایُّهَا الَّذِیْنَ آمَنُوْا ارْکَعُوْا وَاسْجُدُوْا وَاعْبُدُوْا رَبَّکُمْ...
1- Al-Manaaqeb by Ibn Shahr Aasob, vol. 1, pg. 300; Al-Mo'tabar, pg. 24, Al-Kaafi, vol. 1, pg. 534, Tr. No. 18.
2- Al-Khesaal, vol. 2, pg. 474, Tr. No. 32; Kashf Al-Astaar, pg. 109; Isbaat Al-Hudaat, vol. 1, pg. 472, Chap. 9, Tr. No. 117 narrating from Oyoon Akhbaar Al-Reza (a.s.).
3- Kamaal Al-Deen, vol. 1, pg. 273, Tr. No. 22.
you who believe! Bow down and prostrate and worship your Lord …" (till the end of the surah).
At this juncture, Salman stood up and asked, 'O Messenger of Allah (s.a.w.a.) who are these upon whom you are a witness while they are witnesses upon the people, whom Allah has chosen and He has not placed upon them in the religion from the difficulties of the nation of Ibrahim?' He (s.a.w.a.) replied, "By this verse Allah meant thirteen special people other than this nation." Salman requested, 'Explain them for us, O Messenger of Allah (s.a.w.a.).' He (s.a.w.a.) responded, "I, my brother Ali and eleven of my descendants." They said, 'O Allah! Yes…'
95. Kamaal Al-Deen(1): Sulaim Ibn Qais Al-Hilaali relates that I heard Ali (a.s.) say, "No verse from the Quran descended on the Messenger of Allah (s.a.w.a.) but that he recited it for me and dictated it, while I jotted it down. He taught me its interpretation, its exegesis, its abrogating verse, its abrogated verse, its clear verse and its ambiguous verse. He prayed to Allah, Mighty and Glorified be He, that he should teach me its understanding and its memorisation. Consequently, I never forgot even one verse from the Book of Allah, nor the knowledge, which he dictated to me and I had written it down.
He did not leave anything which Allah, Mighty and Glorified be He, taught him from the permissible and the prohibited, the commands and the prohibitions, the past and the present, obedience as well
1- Kamaal Al-Deen, vol. 1, pg. 284, Tr. No. 37; Kitaab Sulaim Ibn Qais, pg. 38; Al-Ghaibah of No'mani, pg. 75, Chap. 4, Tr. No. 10.
as defiance, but that he taught me and I memorised it. I did not forget even one word from these. Then he placed his hand on my heart and prayed to Allah, Mighty and Glorified be He, that He should fill my heart with knowledge, understanding, wisdom and light. I did not forget any of these nor was there anything which I did not write."
I asked, "O Messenger of Allah (s.a.w.a.), do you fear forgetfulness for me afterwards?" He (s.a.w.a.) replied, "I do not fear for you forgetfulness or ignorance. Indeed, my Lord, mighty is His Majesty, has informed me that He has responded to my prayer for you and your partners, those who will follow you." I asked, "O Messenger of Allah (s.a.w.a.)! Who are my partners after me?" He (s.a.w.a.) replied, "Those whom Allah, Mighty and Glorified be He, has accompanied with Himself and me in His verse
اطیعوا الله و اطیعوا الرسول واولی الامر منکم..
. "Obey Allah and obey the Messenger and the possessors of authority amongst you…"
(Qur'an Surah Nisaa 4: 59)
I inquired, "O Messenger of Allah (s.a.w.a.)! Who are they?" He (s.a.w.a.) replied, "My successors till they reach unto me at the pond (of Kausar). All of them are guides and guided. One who forsakes them will not harm them. They are with the Quran and the Quran is with them, neither it will separate from them, nor will they separate from it. Due to them my nation will be helped, due to them they
will receive rains, due to them calamity will be dispelled from them and their prayers will be accepted." I requested, "O Messenger of Allah (s.a.w.a.)! Name them for me."
He (s.a.w.a.) rejoined, "This son of mine" and he placed his hand on the head of Hasan, "then this son" and he kept his hand on the head of Husain (peace be on them both), "then his son Ali, who will be born in your life, so convey my salaam to him and thus twelve (Imams) will be completed." I prayed, "May my father and my mother be sacrificed for you, O Messenger of Allah (s.a.w.a.), name each one of them for me."
So, he (s.a.w.a.) named them one by one. By Allah! O brother of Bani Hilaal, amongst them, is the Mahdi of this nation, Muhammad, the one who will fill the earth with justice and equity like it has been fraught with injustice. By Allah! Surely I know who will pay allegiance to him between the Rukn and the Maqaam (in Kaabaa) and I know their names and their fathers and their tribes.
96. E'laam Al-Waraa(1): Abu Tufail narrates that Abdullah Ibn Umar said to me, 'O Abu Tufail! I counted the number of caliphs after the Prophet (s.a.w.a.). Then, there will be killing and fighting.
97. Al-Ghaibah of No'maani(2): Imam Muhammad Al-Baaqer (a.s.) looked at Humraan and cried. He (a.s.) said, "O Humraan! I am amazed at the people as to how they neglect or forget or pretend to forget.
1- E'laam Al-Waraa, pg. 365; Kitaab Al-Ghaibah of Shaikh Tusi, pg. 89, Tr. No. 6; Al-Manaaqeb, vol. 1, pg. 291; Al-Ghaibah of No'maani, pg. 105, Section 4, Tr. No. 35; Tarikh-e-Baghdad, vol 6, pg. 263, No. 3296; Majama' Al-Zawaaed, vol. 5, pg. 190; Al-Faaeq, vol. 3, pg. 125
2- Al-Ghaibah of No'maani, pg. 91, Chap. 4, Tr. No. 22.
They forgot the saying of the Messenger of Allah (s.a.w.a.) when he was ill. People had come to visit him and were sending salutations on him, when he (s.a.w.a.) began grieving for his family. At that moment Ali (a.s.) came, saluted (the Prophet s.a.w.a.) but could not walk past the crowds nor did they make place for him. When the Messenger of Allah (s.a.w.a.) saw this, he raised his head and called out, "Come to me O Ali."
When the people saw this, some of them leaned on the others and made way for him till he passed by them and reached the Messenger of Allah (s.a.w.a.) who made him sit by his side and said, "O people! This is what you are doing to my Ahle Bait (a.s.) in my life while I am seeing, then what will you do after my death?! By Allah! You will not gain proximity to my Ahle Bait (a.s.) but that you will be nearer to Allah in levels and you will not distance yourself from them or turn away from them a single step but that Allah will turn away from you."
Then he (s.a.w.a.) said, "O people! Listen (to what I am saying to you). Beware! Surely, satisfaction, bliss and love are for the one who loves Ali (a.s.), befriends him, follows him, his virtues and my successors after him. It is my right upon my Lord that He answers me concerning them. Certainly, they are twelve successors and whoever follows
them, indeed he is from me while Ibrahim (a.s.) is from me and I am from Ibrahim (a.s.). My religion is his religion and his religion is my religion. His relation is my relation and my relation is his relation. My virtue is his virtue while I am superior to him and (I am) not proud. My claim is verified by the saying of my Lord,
ذریه بعضها من بعض والله سمیع علیم
98. Al-Radd Alaa Al-Zaidiyyah(1): Ibn Abbas narrates that I asked the Messenger of Allah (s.a.w.a.) while he was on his deathbed, 'When that will occur from which we seek refuge in Allah (i.e. your demise), then to whom (should we refer)?' He (s.a.w.a.) pointed out towards Ali (a.s.) and remarked, "To him, for surely he is with the truth and the truth is with him. He will be followed by eleven Imams, whose obedience will be obligatory like my obedience."
99. Al-Radd Alaa Al-Zaidiyyah(2): Musannaa narrates from his father that he asked Aishaa as to how many successors will the Holy Prophet (s.a.w.a.) have? She replied, 'The Messenger of Allah (s.a.w.a.) informed me that there will be twelve successors after him.' Musannaa's father asked her, 'Who are they?' She replied, 'Their names are written with me, as per the dictation of the Messenger of Allah (s.a.w.a.).' He requested her, 'Show them to me.' But she refused.
100. Kamaal Al-Deen(3): Imam Jafar Ibn Muhammad (peace be on them both) in a lengthy tradition has talked about a Jew who came to Umar
1- E'laam al-Waraa, pg. 365; Al-Siraat Al-Mustaqeem, vol. 2, pg. 121; Isbaat Al-Hudaat, vol. 3, pg. 126, Tr. No. 871
2- E'laam Al-Waraa, pg. 365; Qasas Al-Anbiya, pg. 370, Tr. No. 447; Isbaat Al-Hudaat, vol. 1, pg. 615, Section 34, Tr. No. 640 and vol. 1, pg. 666, Section 74, Chap. 9, Tr. No. 874; Behaar Al-Anwaar, vol. 36, pg. 300, Chap. 41, Tr. No. 137; Al-Siraat Al-Mustaqeem, vol. 2, pg 122, Chap. 10.
3- Kamaal Al-Deen, vol. 1, pg.300, Chap. 26, Tr. No. 8; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 52, Chap. 6, Tr. No. 19; Al-Khesaal, vol. 2, pg. 476, Tr. No. 40; Al-Ehtejaaj, pp. 226-227; Behaar Al-Anwaar, vol. 36, pg. 374, Chap. 42, Tr. No. 5; Isbaat Al-Hudaat, vol. 1, pg. 322, Chap. 9, Section 4, Tr. No. 121 and vol. 3, pg. 9, Section 28, Tr. No. 598.
and posed a few questions to him, who directed him to Ali (a.s.). Among the questions that the Jew asked Ali (a.s.) was, 'How many guided Imams does this nation have that if someone follows them will not be harmed?' He (a.s.) replied, "Twelve Imams." The Jew remarked, 'You have said the truth, by Allah. Surely, Haroon (a.s.) has written the same on the dictation of Moosa (a.s.).'
101. Kamaal Al-Deen(1): Imam Sadeq (a.s.), in a lengthy tradition has talked about the questions which a young Jew has enquired from Ali (a.s.) and to which he (a.s.) has responded. The Jew asked, 'Inform me as to how many Imams, those who are guides and rightly guided, will be there for this nation that if someone forsakes them, will not harm them? And inform me where is the position of Muhammad (s.a.w.a.) in paradise? And from his nation who will be with him in paradise?'
Ali (a.s.) replied, "As for your question that how many Imams, who are guides and rightly guided, will be there for this nation, then certainly there will be twelve guides and rightly guided Imams for this nation. He who forsakes them, will not harm them. As for your question, where is the place of Muhammad in paradise, (know that) it is in the most superior and most noble place (called as جنّه عدن). As for your question, from his nation who will be with him in paradise, (know that) these are the twelve guided Imams." The youth
1- Kamaal Al-Deen, vol. 1, pg. 297, Chap. 26, Tr. No. 5; Kitaab Al-Ghaibah of Shaikh Tusi, pg. 97.
exclaimed, 'You have said the truth. By Allah, Who there is no god except Him, certainly this is written with me as per the dictation of Moosa (a.s.) and penned by Haroon (a.s.) in his own handwriting.'
102. Kefaayah Al-Asar(1): Abu Khalid Al-Kabuli narrates, 'I went to Imam Ali Ibn Husain (a.s.) while he was sitting in his prayer niche. I too sat down, when he turned to me and was caressing his beard.' I asked, 'O master! Inform me how many Imams will be there after you?' He (a.s.) replied, "Eight." I inquired, 'How?' He (a.s.) reasoned, "For, the Imams after the Messenger of Allah (s.a.w.a.) will be twelve equal to the number of the grandsons. Three were in the past and I am the fourth. There will be eight righteous Imams from my descendents. Whoever loves us and acts as per our command, will be at the highest grade. But whoever hates us and rejects us or rejects even one of us, then indeed, he has denied Allah and His signs."
103. Kefaayah Al-Asar(2): Zaid Ibn Ali Ibn Husain narrates that my father was in the company of a few of his friends, when a person stood up and asked, 'O son of Allah's Messenger, has your Prophet informed you as to how many Imams will be there after him?' He (a.s.) replied, "Yes, twleve Imams equal to the number of the chiefs of Bani Israel."
104. Kefaayah Al-Asar(3): Sulaiman Al-Qasri relates that I asked Hasan Ibn Ali (a.s.) concerning the
1- Kefaayah Al-Asar, pg. 236, Chap. 32, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 388, Chap. 44, Tr. No. 2.
3- Kefaayah Al-Asar, pg. 224, Chap. 30, Tr. No. 3.
Imams. He (a.s.) replied, "Their number will be equal to the months of a year."
105. Kefaayah Al-Asar(1): Husain, a son of the fourth Imam, Ali Ibn Husain (a.s.) narrates that a person enquired from my father concerning the Imams. He (a.s.) replied, "(They will be) twelve in number, seven will be from his descendants and placed his hand on the shoulder of my brother Muhammad (al-Baaqer)."
106. Al-Kaafi(2): Imam Baaqer (a.s.) said, "Surely Allah sent Muhammad (s.a.w.a.) to the Jinn and the humans and He has appointed twelve successors after him. Some have passed while others are yet to come. The tradition (سنّه) continues through each successor. The successors of Muhammad (s.a.w.a.) are on the tradition (سنّه) of the successors of Eesa (a.s.) and they are twelve in number. Ameer Al-Momineen (a.s.) was on the tradition (سنّه) of Maseeh (a.s.)."
107. Oyoon Al-Akhbaar Al-Reza(3): Zoraarah says that I heard Imam Abu Jafar (al-Baaqer) (a.s.) say, "We are twelve Imams from the progeny of Muhammad (s.a.w.a.). All of them are the spoken ones (محدّثون) after the Messenger of Allah (s.a.w.a.) and Ali Ibn Abi Talib (a.s.) is amongst them."
108. Al-Kaafi(4): Sama'ah Ibn Mehraan narrates that I and Abu Baseer were with Muhammad Ibn Imraan, the slave of Imam Muhammad Baaqer (a.s.) in his house at Mecca. Muhammad Ibn Imraan said, 'I heard Imam Sadeq (a.s.) say, "We are the twelve spoken ones (محدّث)."' At this Abu Baseer asked him, 'You heard from Imam Sadeq (a.s.)?' So he swore on oath that he had
2- Al-Kaafi, vol. 1, pg. 532, Chap. 184, Tr. No. 10;Kamaal Al-Deen, vol. 1, pg. 326, Chap. 32, Tr. No. 4; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 55, Chap. 6, Tr. No. 21; Al-Khesaal, vol. 2, pg. 478, Chap. 12, Tr. No. 43; Al-Irshaad, vol. 2, pg. 374, Chap. 55, Tr. No. 1; Al-Ghaibah of Shaikh Toosi, pg. 141, Tr. No. 105; Kashf Al-Ghummah, vol. 2, pp. 447 506; E'laam Al-Waraa, pg. 266; Rawzah Al-Waaezeen, pg. 261; Isbaat Al-Wasiyyah, pg. 204; Isbaat Al-Hudaat, vol. 1, pg. 296, Chap. 9, Tr. No. 85; Behaar Al-Anwaar, vol. 36, pg. 392, Chap. 45, Tr. No. 4; Taqreeb Al-Maarif, pg. 176; Mir'aat Al-Uqool, vol. 6, pg. 228, Chapter conerning the twelve Imams, Tr. No. 10.
3- Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 56, Chap. 6, Tr. No. 24; Al-Khesaal, vol. 2, pg. 480, Chap. 12, Tr. No. 49; Al-Kaafi, vol. 1, pg. 531, Chap. 184, Tr. No. 7 vol. 1, pg. 533, Chap. 184, Tr. No. 14; Mir'aat Al-Uqool, vol. 6, pg. 230, Tr. No. 14; Al-Waafi, vol. 2, pg. 308, Chap. 31, Tr. No. 763/10 764/11; Behaar Al-Anwaar, vol. 36, pg. 393, Chap. 45, Tr. No. 6.
4- Al-Kaafi, vol. 1, pg. 534, Chap. 184, Tr. No. 20; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 56, Chap. 6, Tr. No. 23; Kamaal Al-Deen, vol. 2, pg. 335, Chap. 33, Tr. No. 6 pg. 339, Tr. No. 15; Al-Khesaal, vol. 2, pg. 478, Chap. 12, Tr. No. 45; Al-Waafi, vol. 2, pg. 313, Chap. 31, Tr. No. 775/22; Behaar Al-Anwaar, vol. 36, pg. 294, Chap. 45, Tr. No. 7; Mir'aah Al-Uqool, vol. 6, pg. 235, Tr. No. 20.
indeed heard from him. To which Abu Baseer retorted, 'But I have heard it from Imam Baaqer (a.s.).'
109. Al-Kaafi(1): Karraam says that I took a pledge that I will not have lunch ever till the Qaem of Aale Muhammad (s.a.w.a.) reappears. So, I went to Imam Sadeq (a.s.) and said to him, 'A person from your Shias has taken an oath on Allah that he will not take lunch till the Qaem of Aale Muhammad (s.a.w.a.) reappears.'
Imam (a.s.) advised, "O Karraam! You fast instead but do not fast on the two Eids nor the three days after the Eid Al-Zoha nor when you are traveling or when you are sick. For surely, when Husain (a.s.) was martyred, the heavens, the earth and whatever is on them and the angels cried, 'Our Lord! Permit us to destroy the creatures that we may replace the earth with a new one because of what they have violated of Your sanctity and martyred the chosen one.' Allah revealed to them, 'O My angels, O My heavens and O My earth, be calm.' Then He lifted a curtain from the many curtains behind which were Muhammad (s.a.w.a.) and his twelve successors (a.s.). Then He took the hand of the Qaem from them and said, "O My angels, O My heavens and O My earth, through him I will gain victory." He repeated this thrice.
110. Al-Kaafi(2): Abi Hamzah says that I heard Imam Ali Ibn Husain (a.s.) say, "Surely, Allah created Muhammad and Ali and
1- Al-Kaafi, vol. 1, pg. 534, Chap. 184, Tr. 19; Al-Ghaibah of No'maani, pg. 94, Chap. 4, Tr. No. 26; Al-Waafi, vol. 2, pg. 312, Chap. 31, Tr. No. 774/21; Mir'aah Al-Uqool, vol. 6, pg. 234, Tr. No. 19; Behaar Al-Anwaar, vol. 36, pg. 402, Chap. 46, Tr. No. 13.
2- Al-Kaafi, vol. 1, pg. 530, Chap. 184, Tr. No. 6; Mir'aat Al-Uqool, vol. 6, pg. 222; Al-Waafi, vol. 2, pg. 307, Chap. 31, Tr. No. 762/9; Kamaal Al-Deen, vol. 1, pg. 318, Chap. 31, Tr. No. 1; E'laam Al-Waraa, pg. 369; Isbaat Al-Hudaat, vol. 3, pg. 142, Section 85, Chap. 9, Tr. No. 924.
eleven of his descendants from the Light of His Greatness. Then He made them stand as shadows in the resplendence of this Light. They worship Him before He created the creation, glorifying Him and purifying Him. And these are the Imams from the progeny of the Messenger of Allah (s.a.w.a.)."
111. Kamaal Al-Deen(1): Abu Hamzah narrates that Imam Sadeq (a.s.) said, "There will be twelve Mahdi (guided leaders) from us."
112. Kamaal Al-Deen(2): Abu Baseer says that I heard Imam Sadeq (a.s.) say, "From us there will be twelve Mahdi. Six have passed and six are remaining. Allah will do with the sixth as He pleases."
113. Kamaal Al-Deen(3): Ibrahim Al-Karkhi narrates that I went to Abu Abdillah Jafar Ibn Muhammad Al-Sadeq (a.s.) and was sitting in his presence when Abu Al-Hasan Musa Ibn Jafar (a.s.) entered while he was a boy. I stood up, kissed him and sat with him. Then Abu Abdillah (a.s.) remarked, "O Ibrahim! Know that, he is your master after me. Know that, concerning him one group will be destroyed while another will be saved. Then may Allah curse his killer and multiply His chastisement for the one who fights against him.
Know that, certainly Allah will bring out from his progeny the best of the inhabitants of the earth in his time. He will be named after his grandfather, he will be the inheritor of this knowledge and his laws in his judgements, the treasure-chest of Imamat and the fountainhead of wisdom. The tyrant king of Bani
1- Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 14; Behaar Al-Anwaar, vol. 36, pg. 398, Chap. 46, Tr. No. 4.
2- Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 13; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 69, Chap. 6, Tr. No. 37.
3- Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 5 pg. 647, Chap. 55, Tr. No. 8; Al-Ghaibah of No'maani, pg. 90, Chap. 4, Tr. No. 21; Behaar Al-Anwaar, vol. 36, pg. 401, Chap. 46, Tr. No. 12.
(Abbas) will kill him after his amazing acts, due to envy.
But Allah (Mighty and Glorified be He) will convey His affairs even if the polytheists dislike it. And Allah will bring forth from his progeny the completion of twelve Mahdi (guided leaders). Allah has chosen them for His nobility, permitted for them the abode of His Holiness and the twelfth awaited one is from them, as if with an open sword standing in front of the Messenger of Allah (s.a.w.a.) in his defence."
Then a person from the friends of Bani Umayyah entered due to which Imam had to cut short his speech. I returned to Abu Abdillah (a.s.) eleven times that he (a.s.) may complete his talk but was unable to do so. In the coming year, which was the second year, I went to him while he was sitting. He (a.s.) said, "O Ibrahim! He is the one who will provide salvation to his Shias after intense straitening, lengthy calamities, grief and fear. Then congratulations to him who finds his time. This is enough for you O Ibrahim." Ibrahim said, 'Then nothing was dearer to my heart or soothed my eyes more than this talk.'
114. Al-Taraaef(1): In his book Tafseer Al-Quran Al-Suda, who is amongst the ancient and reliable commentators of the Ahle Sunnah, writes, 'When Saarah dislike the position of Haajarah, Allah the High, revealed to Ibrahim Al-Khaleel (a.s.) ordering, "Go with Ismaaeel and his mother till you reach to my House at Makkah. For surely,
1- Al-Taraaef, pg. 172, Tr. No. 269; Kasf Al-Astaar, pp. 141-142.
I will spread his progeny and will make them as a standard against the one who disbelieves in Me. I will appoint from them a great Prophet, the one who will dominate all religions. I will select from his progeny twelve great personalities and will make his descendants equal to the number of the stars of the sky."
It is recorded in Kashf Al-Astaar and it is mentioned that a group has narrated from Al-Suda that he said, 'Whatever has been mentioned in the Torah in the first chapter of Exodus is very near. That is, after the ending of the story of Saarah and what Allah prophesied to Ibrahim (a.s.) concerning his affair and his progeny when He (Mighty and Glorified be He) said, "And indeed, I have accepted your prayers concerning Ismaaeel and I have heard you regarding My blessings on him. Soon, I will multiply his (descendants) and twelve great personalities will be born from him. I will make them Imams like great branches." This is found in some of the ancient compilations, but in the present manuscript available with us, it is inscribed, "Twelve nobles will be born from him. And I will make from him a great nation…"
115. Al-Ghaibah by Shaikh Tusi (a.r.)(1): Ibn Abbas narrates that Jibraeel (a.s.) descended with a book from Allah upon the Messenger of Allah (s.a.w.a.), in which there were twelve golden rings (in chain form). Then he said to him (s.a.w.a.), "Surely, Allah the High, conveys salaam to you and
1- Al-Ghaibah by Shaikh Tusi (a.r.), pg. 134, Tr. No. 98; Behaar Al-Anwaar, vol. 36, pg. 209, Chap. 40, Tr. No. 9 vol. 63, pg. 535, Chap. 5, Tr. No. 30.
orders you that you hand over this book to the chosen one from your family after you. He will separate from it the first ring and do according to what is in it. When he is about to expire, he should hand it (the chain of the remaining eleven rings) over to his successor after him. Thus, the first will hand over to the last, one after the other."
The Holy Prophet (s.a.w.a.) did as he was ordered. Ali Ibn Abi Talib (a.s.) separated the first of them (the rings) and acted as per its instructions. Then he (a.s.) handed it (the chain of the remaining eleven rings) over to Hasan (a.s.), who separated his ring and acted upon it. He (a.s.) handed over to Husain (a.s.), who passed it (the chain of the remaining ten rings) on to Ali Ibn Husain (a.s.). This went on from one to another till it reached the last one amongst them.
116. Muqtazab Al-Asar(1): Abd Al-Aziz Ibn Khuzair narrates that I heard Abdallah Ibn Abi Awfaa say that the Messenger of Allah (s.a.w.a.) prophesied, "There will be twelve caliphs from the Quraish after me. Thereafter, there will be widespread mischief." I (Abd Al-Aziz) asked, 'Did you (Abd Allah) hear it from the Messenger of Allah (s.a.w.a.)?' He replied, 'Yes, I heard from the Messenger of Allah (s.a.w.a.).' That day Abdallah Ibn Abi Awfaa was wearing a silk cap.
117. Basaaer Al-Darajaat(2): Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) predicted, "From my progeny,
1- Muqtazab Al-Asar, pg. 4, Tr. No. 4; Behaar Al-Anwaar, vol. 36, pg. 371, Chap. 41 under Tr. No. 234.
2- Basaaer Al-Darajaat, pg. 320, Chap. 5, Tr. No. 4; Al-Ghaibah by No'maani, pg. 66, Chap. 4, Tr. No. 6; Behaar Al-Anwaar, vol. 26, Chap. 2, Tr. No. 6, pg. 67.
there will be twelve Muhaddath (those with whom the angels converse)." On hearing this, Abdallah Ibn Zaid, who was Imam's cousin, exclaimed unbelievingly, 'Glory be to Allah! There will be محدّث?' Abu Jafar (a.s.) turned to him and retorted, "By Allah! Surely your brother knows about it." On this he kept quiet. Then Abu Jafar (a.s.) remarked, "This is the thing in which Abu Al-Khattaab was destroyed. He could not follow the interpretation of (the difference between) a محدّث and a Prophet."
118. Muqtazab Al-Asar(1): Hasan Ibn Abu Al-Hasan Al-Basri narrates directly (مرفوعًا) that Jibraeel (a.s.) came to the Prophet (s.a.w.a.) and said, "O Muhammad! Allah orders you to get Fatemah (a.s.) married to your brother Ali (a.s.)." The Messenger of Allah (s.a.w.a.) called for Ali (a.s.) and said to him, "O Ali! I am getting you married to my daughter Fatemah (a.s.), the chief of the women of the universe and the most beloved of them to me after you. From you two (will be born) the two chiefs of the people of Paradise. The slain and oppressed martyrs in the earth will be after me. They are the bright chosen ones, through them Allah will dispel the darkness, enliven the truth and destroy falsehood. Their number is the number of the months of a year. Eesa the son of Maryam (a.s.) will pray behind the last of them."
119. Muqtazab Al-Asar(2): Abaan Ibn Umar says that I was with Abu Abdillah (a.s.) when Sufyaan Ibn Mus'ab Al-Abdi entered and asked,
1- Muqtazab Al-Asar, pg. 29, Tr. No. 17; Al-Ghaibah of No'maani, pg. 57, Chap. 4, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 272, Chap. 41, Tr. No. 94; Isbaat Al-Hudaat, vol. 3, pg. 201, Chap. 9, Tr. No. 155.
2- Muqtazab Al-Asar, pg. 48; Al-Ghadeer, vol. 2, pg. 295; Behaar Al-Anwaar, vol. 24, pg. 252, Chap. 62, Tr. No. 14.
'May I be held your ransom, what is your view concerning the saying of Allah, High be His remembrance,
وَ عَلَی الْاعْرَافِ رِجَال یَعْرِفُوْنَ کُلاًّ بِسِیْمَاهُمْ
(Qur'an Surah A'raaf 7: 46)
He (a.s.) replied, "They are the twelve successors from the progeny of Muhammad (s.a.w.a.). None recognises Allah except the one who recognises them and they recognise him." He inquired, 'Then what is A'raaf, may I be held your ransom?' He (a.s.) retorted, "A hillock of musk on which are the Messenger of Allah (s.a.w.a.) and the successors. They recognise each and every one by their foreheads."
120. Man Laa Yahzoroh al-Faqih(1): Abu al-Jaarood narrates from Imam Abu Jafar (a.s.) who cites on the authority of Jaaber Ibn Abdillah Al-Ansaari, 'I went to Fatemah (a.s.). There was a tablet placed before her in which were the names of the successors from her progeny. I counted upto twelve, one of them was Al-Qaem (a.s.), three were named Muhammad and four were named as Ali (peace be on them all).'
121. Al-Hidaayah(2): Imam Zain Al-Aabedeen (a.s.) narrates a lengthy tradition from his father Abi Abdillah Al-Husain, the chief of the martyrs (a.s.) in which he has discussed as to what will happen to him, his family and his friends till the talk reached to me (Imam Zain Al-Aabedeen (a.s.)). At this juncture, Zohair Ibn Al-Qain and Habib Ibn Al-Mazaaher asked Imam Husain (a.s.) concerning me (Imam Zain Al-Aabedeen (a.s.)), 'What will be his condition?' pointing towards me. Tears welling in his eyes, Imam Husain (a.s.) replied, "Allah
1- Man Laa Yahzoroh al-Faqih, vol. 4, pg. 180, Tr. No. 5408.
2- Al-Hidaayah, Chapter of narrations from Husain Ibn Ali (a.s.); Isbaat al-Hudaat, vol. 1, pg. 654, Chap. 9, Section 67, Tr. No. 825
did not terminate my progeny till the end of this world, then how do they reach unto him while he is the father of eight Imams?"
122. Al-Iqbaal(1): In a lengthy tradition, Imam Hasan Al-Askari (a.s.) has spoken about the recognition of the new moon and explained in it the number of Imams (a.s.) and that they are twelve.
123. Al-Fetan(2): Abdullah Ibn Masood narrates that the Messenger of Allah (s.a.w.a.) stated, "There will be twelve caliphs after me equal to the number of the chiefs (نقباء) of Moosa."
124. Al-Musnad(3): Masrooq narrates that we were sitting with Abdullah in the mosque and he was reciting for us (the Quran) when a man entered and asked him, 'O son of Masood! Has your Prophet (s.a.w.a.) informed you as to how many caliphs will be there after him?' He replied, 'Yes. Like the number of the chiefs of Bani Israel.'
125. Kefaayah Al-Asar(4): Abu Zarr (a.r.) narrates that I heard the Messenger of Allah (s.a.w.a.) saying, "Whoever loves me and my Ahle Bait (a.s.), then he and we are like this – indicating with his index and middle fingers."
Then he (s.a.w.a.) said, "My brother is the best of successors, my grandsons are the best of grandsons. Soon Allah, Blessed and High be He, will bring out from the progeny of Husain (a.s.), noble Imams. And from us is the Mahdi of this nation." I asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams will follow you?' He (s.a.w.a.) responded, "Equal to the number of
1- Iqbaal Al-Aamaal, pg. 14, Chap. 4 concerning the importance of the first night of the month of Ramadhaan.
2- Al-Fetan, vol. 1, pg. 31, Tr. No. 1; Al-Malaahem wa Al-Fetan, pg. 32, Chap. 29, Sec. 1; Al-Jaame' Al-Sagheer, vol. 1, pg. 91; Al-Ghaibah of No'maani, pg. 106, Chap. 4, Tr. No. 37 pg. 116, Chap. 6, Tr. No. 1 2; Kanz Al-Ummaal, vol. 12, pg. 23, Tr. No. 33859.
3- Musnad of Ahmad Ibn Hanbal, vol. 1, pg. 406; Kashf Al-Yaqeen, pg. 118, Chap. 19.
the chiefs of Bani Israel."
126. Kefaayah Al-Asar(1): Abu Zarr Al-Ghaffaari (r.a.) narrates that I went to the Messenger of Allah (s.a.w.a.) during the illness in which he (s.a.w.a.) expired. He (s.a.w.a.) said, "O Abu Zarr! Bring my daughter Fatemah to me." He says, 'I stood up and went to her and said, 'O Chief of the Maidens! Answer your father'.'
He says, 'She wore her covering and came out till she reached the Messenger of Allah (s.a.w.a.). On seeing her, the Messenger of Allah (s.a.w.a.) fell on her. She cried and the Messenger of Allah (s.a.w.a.) cried too due to her crying and embraced her. Then he (s.a.w.a.) said, "O Fatemah! Don't cry, may your father be your ransom. For, you will be the first one to join me while you will be oppressed and your rights will be usurped. After me soon there will appear the hatred of hypocrisy wearing the garb of religion. You will be the first to meet me at the pond (of Kausar)."
She (a.s.) asked, "O father! Where shall I meet you?"
He (s.a.w.a.) replied, "You will meet me at the pond while I am giving drink to your followers and your enthusiasts and am driving away your enemies and those who hate you."
She (a.s.) asked, "O Messenger of Allah (s.a.w.a.)! If I don't meet you at the pond?"
He (s.a.w.a.) replied, "Then I will meet you at the scale (میزان)."
She (a.s.) enquired, "O Messenger of Allah (s.a.w.a.)! If I don't meet you at the scale?"
He (s.a.w.a.)
replied, "You will meet me at the صراط, while I will be saying, 'Salute, salute the followers of Ali (a.s.)."
Abu Zarr (r.a.) says, 'Her heart was contented.' Then the Messenger of Allah (s.a.w.a.) turned towards me and said, "O Abu Zarr! She is a part of me. Whoever harms her has indeed harmed me. Beware! She is the chief of the women of the Universe, her husband is the chief of the successors, her two sons, Hasan (a.s.) and Husain (a.s.) are the chiefs of the youth of paradise.
They are Imams whether they are standing or sitting and their father is better than both of them. Soon, nine infallible and just Imams will emerge from the progeny of Husain (a.s.) and from us is the Mahdi of this nation." I asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams will be there after you?' He (s.a.w.a.) replied, "Equal to the number of the chiefs of Bani Israel."
127. Kefaayah Al-Asar(1): Anas Ibn Maalik narrates that the Messenger of Allah (s.a.w.a.) led us in the morning prayers. Thereafter, he (s.a.w.a.) faced us and said, "O my companions! Whoever loves my Ahle Bait (a.s.) will be raised with us. Whoever fastens to my successors after me, indeed he has fastened to the strongest rope." Abu Zarr Al-Ghaffaari (r.a.) stood up and asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams will be there after you?' He (s.a.w.a.) replied, "Equal to the number of the chiefs of Bani Israel." Again he asked, 'All
of them will be from your Ahle Bait (a.s.)?' He (s.a.w.a.) responded, "All of them will be from my Ahle Bait (a.s.), nine will be from the progeny of Husain (a.s.) and the Mahdi is amongst them."
128. Kefaayah Al-Asar(1): Abu Hurairah narrates that the Messenger of Allah (s.a.w.a.) addressed us as follows, "O people! Whoever intends to live my life and die my death, then he must accept the mastership of Ali Ibn Abi Talib (a.s.) and follow the Imams after him." He (s.a.w.a.) was asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams are there after you?' He (s.a.w.a.) replied, "Equal to the number of the grandsons (اسباط of Bani Israel)."
129. Kefaayah Al-Asar(2): Zaid Ibn Arqam says that the Messenger of Allah (s.a.w.a.) addressed us in a sermon. After praising Allah and glorifying Him, he (s.a.w.a.) said, "I advise you to fear Allah from Whom the servants cannot be needless. Surely, one who is inclined towards piety will be guided in this world and know that death is path of the worlds, the fate of the surviving ones and seizes the standing ones.Those who flee from it are helpless but to meet it. It destroys every pleasure, does away with every bounty and dispels all happiness.
The world is the abode of destruction. It will dislodge all its inhabitants. It is a fresh sweet meat which is sweet for its seeker. May Allah have mercy on you, gather the best possible provision from it as you can and do
1- Kefaayah Al-Asar, pg. 86, Chap. 9, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 314, Chap. 41, Tr. No. 159; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 301.
2- Kefaayah Al-Asar, pg. 102, Chap. 13, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 320, Chap. 41, Tr. No. 173.
not seek from it what is more than necessary for you. Do not look longingly towards what the extravagant ones enjoy.
Beware! Surely the world disguises, turns away, becomes worn out and seeks leave. But know that, the hereafter then enters and embraces with an announcement.
O people! As if I am at the pond (of Kauthar) seeing that some of you come to me while others are driven away. I plead, 'O Lord! They are from me and from my nation.' It will be said, 'Do you understand what they have done after you? By Allah! They turned on their backs after you.'
O people! I advise you (to fear) Allah and be good to my progeny and my Ahle Bait (a.s.). For surely they are the truth and the truth is with them. They are the rightly guided Imams after me and the trustworthy infallibles." Abdullah Ibn Abbas stood up and asked, 'O Messenger of Allah (s.a.w.a.), how many Imams will be there after you?' He (s.a.w.a.) replied, "Equal to the number of the chiefs of Bani Israel and the companions of Hazrat Eesa (a.s.). Nine of them will be from the progeny of Husain (a.s.) and from them is the Mahdi of this nation."
130. Kefaayah Al-Asar(1): The Messenger of Allah (s.a.w.a.) said, "Charity (صدقه) is not permitted for me and my Ahle Bait (a.s.)." We asked, 'O Messenger of Allah (s.a.w.a.)! Who are your Ahle Bait (a.s.)?' He (s.a.w.a.) replied, "My Ahle Bait (a.s.) are my progeny. They are my
flesh and my blood. They are the Imams after me and equal to the number of the chiefs of Bani Israel."
131. Kefaayah Al-Asar(1): Waaselah Ibn Al-Asqa' narrates that the Messenger of Allah (s.a.w.a.) declared, "Faith shall not be complete except with the love of us Ahle Bait (a.s.). Certainly, Allah, Blessed and High be He, has promised me that none shall love us Ahle Bait (a.s.) but a pious believer and none shall hate us but an unfortunate hypocrite.
Then congratulations to the one who fastens unto me and the pure Imams (a.s.) from my progeny." He (s.a.w.a.) was asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams (a.s.) will follow you?' He (s.a.w.a.) replied, "Equal to the number of the chiefs of Bani Israel."
132. Kefaayah Al-Asar(2): Abu Ayyub Al-Ansari narrates that I heard the Messenger of Allah (s.a.w.a.) say, "I am the chief of the Prophets. Ali is the chief of the successors. My grandsons are the best grandsons. From us are the infallible Imams (a.s.) from the progeny of Husain (a.s.) and from us is the Mahdi of this nation."
At this juncture, a bedouin Arab stood up and enquired, 'O Messenger of Allah (s.a.w.a.)! How many Imams will follow you?' He (s.a.w.a.) replied, "Equal to the number of grandsons, the companions of Eesa (a.s.) and the chiefs of Bani Israel."
133. Kefaayah Al-Asar(3): Huzaifah Ibn Usaid narrates that I heard the Messenger of Allah (s.a.w.a.) say on his pulpit, "O people! Surely I will depart from you and you
will come to me at the Pond (of Kauthar), the breadth of which is more than the distance between Basrah (in Iraq) and San'aa (in Yemen). In it are silver goblets equal to the number of stars. When you come to me, I will ask you about the two weighty things (ثقلین). Then be careful as to how you treat them after me. The greater weighty thing (ثقل اکبر) is the Book of Allah, a part of which is with Allah and a part of it is with you.
Then, hold on to it and you will never deviate. Never seek to replace my progeny, Ahle Bait (a.s.) because the Gracious, the All-Knowing has informed me that these two shall never separate from each other till they meet me at the Pond. (O people! As if I am at the Pond) waiting for you to come to me but soon some of you shall be driven away from me. I will plead, 'My Lord! These are from me and from my nation.' It will be said, 'O Muhammad! Do you know what they did? They turned on their backs after you.'
Then he (s.a.w.a.) continued, "I advise you to be good to my progeny, my Ahle Bait (a.s.) (and he repeated this thrice)." Salman rose and asked, 'O Messenger of Allah (s.a.w.a.)! Will you inform me about the Imams after you? Are they not from your progeny?' He (s.a.w.a.) responded, "Yes, the Imams after me are from my progeny and
equal to the number of the chiefs of Bani Israel. Nine of them will be from the descendants of Husain (a.s.). Allah has granted them my knowledge and my understanding. Therefore, do not teach them because they are more learned than you and follow them because they are with the truth and the truth is with them."
134. Kefaayah Al-Asar(1): Huzaifah Ibn Usaid narrates that when Salman asked the Messenger of Allah (s.a.w.a.) about the Imams, I heard him answer, "The Imams after me are equal to the number of the chiefs of Bani Israel. Nine of them will be from the progeny of Husain (a.s.). From us is the Mahdi of this nation. Know that they are with the truth and the truth is with them. Then see how you treat them after me."
135. Kefaayah Al-Asar(2): Waaselah Ibn Al-Asqa' narrates that the Messenger of Allah (s.a.w.a.) said, "Consider the position of Ahle Bait (a.s.) (vis-à-vis yourselves) like the position of the head with regards to the body and the eyes to the head. Surely, the head cannot be guided but through the eyes. Follow them after me and you will never be deviated." Then we asked about the Imams. He (s.a.w.a.) replied, "The Imams after me from my progeny, my Ahle Bait (a.s.) are equal to the number of the chiefs of Bani Israel."
136. Kefaayah Al-Asar(3): Imraan Ibn Haseen narrates that the Messenger of Allah (s.a.w.a.) addressed us thus, "O people! Soon I will depart from you and go to
2- Kefaayah Al-Asar, pg. 111, Chap. 15, Tr. No.4; Behaar Al-Anwaar, vol. 36, pg. 323, Chap. 41, Tr. No. 180.
3- Kefaayah Al-Asar, pg. 131, Chap. 16, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 330, Chap.. 41, Tr. No. 188.
the unseen (world). I advise you to be good to my progeny." Salman stood up and asked, 'O Messenger of Allah (s.a.w.a.)! Are not the Imams after you from your progeny?'
He (s.a.w.a.) replied, "Yes, the Imams after me are from my progeny. They are equal to the number of the chiefs of Bani Israel. Nine of them will be from Husain's (a.s.) offspring. The Mahdi of this nation is from us. Whoever fastens unto them, then indeed he has fastened to the rope of Allah. Do not teach them because they are more knowledgeable than you. Follow them because they are with the truth and the truth is with them till they come to me at the Pond."
137. Kefaayah Al-Asar(1): Imraan Ibn Haseen narrates that I heard the Messenger of Allah (s.a.w.a.) say to Ali (a.s.), "You are the inheritor of my knowledge and you are the caliph after me. After me, you will teach the people what they do not know. You are the father of my two grandsons and the husband of my daughter. From your offspring is the progeny, the infallible Imams." Salman asked him about the Imams. He (s.a.w.a.) replied, "They are equal to the number of chiefs of Bani Israel."
138. Kefaayah Al-Asar(2): Huzaifah Ibn Usaid says that I heard the Messenger of Allah (s.a.w.a.) say on the pulpit when they asked him about the Imams (except for the fact that he has not mentioned the name of Salman in his tradition), "The Imams after
1- Kefaayah Al-Asar, pg. 132, Chap. 6, Tr. No. 213; Behaar Al-Anwaar, vol. 36, pg. 330, Chap. 41, Tr. No. 189.
me are equal to the number of the chiefs of Bani Israel. Beware! They are with the truth and the truth is with them."
139. Kefaayah Al-Asar(1): Ameer Al-Momineen Ali Ibn Abi Talib (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "If anyone from the progeny of a Prophet carries the name of the Prophet, Allah deputes to them an angel who guides them. Surely, from the Imams after me, there is (an Imam) whose name is my name and the one who Moosa Ibn Imran has named.
Surely, the Imams after me are equal to the number of the chiefs of Bani Israel. Allah has granted them my knowledge and my understanding. Whoever opposes them has opposed me. Whoever rejects and denies them, than indeed he has rejected and denied me. Whoever loves me (or loves them) in the way of Allah, surely, he will be from the successful ones on the day of judgment."
140. Kefaayah Al-Asar(2): Ameer Al-Momineen Ali Ibn Abi Talib (a.s.) narrates that I heard the Messenger of Allah (s.a.w.a.) say, "Soon my nation will be divided into seventy-three sects. One sect amongst them will be the saved ones while the remaining shall be destroyed. The saved one are those who will fasten to your mastership, take from your knowledge and will not act whimsically. As for the remaining ones, they shall not find any path." I asked about the Imams. He (s.a.w.a.) replied, "They are equal to the number of the chiefs of Bani Israel."
1- Kefaayah Al-Asar, pg. 154, Chap. 23, Tr. No. 8; Behaar Al-Anwaar, vol. 36, pg. 336, Chap. 41, Tr. No. 197; Al-Insaaf, pg. 57, Tr. No. 158
Kefaayah Al-Asar(1): Sedaad Ibn Aws narrates that on the day of Jamal (battle of Jamal), I said unto myself, 'I will neither fight with nor against Ali.' Hence, I stopped till it was noon. As night approached, Allah inspired in my heart that I should fight with Ali. I duly obliged and the result was what eventually transpired. Later, I returned to Madina and paid a visit to Umme Salmah.
She asked me, 'From where are you coming?' I replied, 'From Basrah.' She inquired, 'You were on which side?' 'O mother of believers! I had refrained from fighting till noon but later Allah (Mighty and Glorified be He) inspired me to fight alongside Ali', was my response. She said, 'Excellent. I have indeed heard the Messenger of Allah (s.a.w.a.) say, "Whoever fights against Ali, has fought against me and whoever has fought against me, has fought against Allah."
I asked, 'Then, do you think that right was with Ali?' She replied, 'Yes, by Allah. Ali is with truth and truth is with Ali. By Allah! The nation of Muhammad has not dealt justly with their Prophet (s.a.w.a.), when they forwarded whom Allah (Mighty and Glorified be He) and His Messenger (s.a.w.a.) withheld and restrained whom Allah, the High, and His Messenger (s.a.w.a.) advanced.
They protected their families in their houses and brought forth the family of the Messenger of Allah (s.a.w.a.) for slaughter. Indeed, I have heard the Messenger of Allah (s.a.w.a.) say, "For my nation, there will be a
1- Kefaayah Al-Asar, p. 180, Chap. 23, Tr. No. 1; Behaar Al-Anwaar, vol. 36, p. 346, Chap. 41, Tr. No. 213
sect and a succession. So, bring it together whether they congregate or split and acquire the middle path. Take care of my Ahle Bait (a.s.). If they fight, you fight too and if they are at peace, you be at peace as well. If they withdraw, you retreat too because the truth is with them wherever they are."
I asked, 'Who are his Ahle Bait (a.s.), whom we are ordered to fasten unto?' She replied, 'They are the Imams after him (s.a.w.a.) who, as he said, are equal to the number of the chiefs of the Bani Israel. Ali, his (s.a.w.a.) two grandsons and nine from the posterity of Husain are his (s.a.w.a.) Ahle Bait (a.s.). They are the purified and infallible Imams.' I exclaimed, 'By Allah! In this case, the people are destroyed.' She retorted, 'Each group is proud for what is with them.'
142. Kefaayah Al-Asar(1): Ishaaq Ibn Ammar narrates from Imam Jafar Ibn Muhammad, who in turn narrates from his ancestors that the Messenger of Allah (s.a.w.a.) said, "The Imams after me are equal to the number of the chiefs of Bani Israel and the companions of Eesa (a.s.). Whoever loves them is a believer and whoever bears hatred against them is a hypocrite. They are Allah's proofs in His creation and His signs among His them."
143. Kefaayah Al-Asar(2): Jaaber Ibn Yazeed al-Jo'fi narrates from Muhammad Ibn Ali al-Baaqer (a.s.), who in turn narrates from his father Ali Ibn Husain Zain al-Abedeen (a.s.) that Imam Hasan Ibn Ali
2- Kefaayah Al-Asar, p. 224, Chap. 30, Tr. No. 2; Behaar Al-Anwaar, vol. 36, p. 483, Chap. 43, Tr. No. 2
(a.s.) remarked, "The Imams are equal to the number of the chiefs of the Bani Israel. From us is the Mahdi of this nation."
144. Kefaayah Al-Asar(1): Abbas Ibn Sahl al-Saaedi narrates from his father, 'I asked Fatemah al-Zahra (a.s.) concerning the Imams (a.s.).' She replied, "I heard the Messenger of Allah (s.a.w.a.) say, 'The Imams after me are equal to the number of the chiefs of the Bani Israel."
145. Al-Khesaal(2): Masruq cites that a person came to (Abdullah) Ibn Mas'ud and asked, 'Has your Prophet informed you as to how many successors will follow him (s.a.w.a.)?' He replied, "Yes. None before you has asked me this question while you are the youngest of them all in age. The Messenger of Allah (s.a.w.a.) had said, 'There will be twelve (successors) after me equal to the number of the successors of Moosa (a.s.)."
146. Al-Manaaqeb(3): A'mash quotes on the authority of Imam Husain Ibn Ali (a.s.), "I asked the Messenger of Allah (s.a.w.a.), 'Inform me, O Messenger of Allah (s.a.w.a.)! Will there be a Prophet after you?' He (s.a.w.a.) replied, 'No. I am the seal of the Prophets but twelve Imams will follow me, who will uphold justice and will be equal to the number of the chiefs of Bani Israel…"
147. Al-Kaafi Fi Al-Fiqh(4): The Messenger of Allah (s.a.w.a.) informed that the number of Imams after me will be equal to the number of chiefs of Bani Israel.
148. Taqreeb Al-Maaref(5): It has been reported directly on the authority of the Messenger of Allah
2- Al-Khesaal, vol. 2, p. 468, The Chapter of Twelve, Tr. No. 9. He has brought a similar tradition in the same chapter, Tr. No. 10; Behaar Al-Anwaar, vol. 36, p. 233, Chap. 41, Tr. Nos. 16 17
3- Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, p. 300
4- Al-Kaafi Fi Al-Fiqh by Abu al-Salaah al-Halabi, p. 99
5- Taqreeb Al-Maaref, p. 126
(s.a.w.a.) that he (s.a.w.a.) remarked, "The number of Imams after me are equal to the chiefs of Bani Israel."
Chapter 2: Documented Traditions Concerning the Twelve Imams Elaborating Those Brought in the First Chapter
Chapter Two: Documented Traditions Concerning the Twelve Imams (a.s.), Elaborating Those Brought in the First Chapter (1)
149. Yanaabi al-Mawaddah(2): Abu Tufail Aamir Ibn Waathelah – he is the last companion of the Prophet to die as per the consensus of the Ulema – narrates from Ali (a.s.) who said, "The Messenger of Allah (s.a.w.a.) declared, 'O Ali! You are my successor. Your war is my war and your peace is my peace. You are an Imam and the father of eleven Imams, pure and infallible.
From them is the Mahdi, one who will fill the earth with justice and equity. Then woe unto those who bear malice against them! O Ali! If a person loves you and your progeny for the sake of Allah, indeed Allah will raise him with you and with your progeny while all of you are with me in the highest levels. You will be the distributor of the Paradise and the Hell. You will make your lovers enter the Paradise while your enemies will go to Hell.'"
150. Muqtazab al-Asar(3): Ma'roof Ibn Kharbudh al-Makki narrates from Abu Tufail Aamir Ibn Waathelah al-Kenaani says that I heard Ali (a.s.) say, "Every year in the Night of Power (Lailah al-Qadr), descends on the successors after the Messenger of Allah (s.a.w.a.) what descends." He (a.s.) was asked, 'And who are the successors, O Ameer al-Momineen?'
He (a.s.) replied, 'I
1- It is clear for you that some of the traditions we have brought in the previous chapter explain the fact that there will be twelve Imams from the Bani Hashim, from the progeny of the Messenger of Allah (s.a.w.a.). The first of them is Ali (a.s.) and Hazrat Mahdi (a.t.f.s.) is from them and the last of them. Nine of these will be from the descendants of Imam Husain (a.s.). The first of them is Ali (a.s.), the second is Hasan (a.s.), the third is Husain (a.s.), the fourth is Ali Ibn Husain (a.s.) and the seventh from them is from the offspring of Muhammad Ibn Ali al-Baaqer (a.s.). When these holy and infallible Imams (a.s.) will depart from this earth, it will be destroyed along with all its inhabitants. These and other such attributes of the infallible Imams (a.s.) can be found in the following traditions: 49, 62, 66, 70, 71, 72, 74, 75, 76, 77, 78, 80, 81, 82, 83, 86, 87, 88, 89, 90, 91, 94, 95, 97, 98, 102, 105, 106, 107, 108, 109, 110, 113, 115, 117, 118, 120, 121, 125, 126, 127, 128, 129, 131, 132, 133, 134, 135, 136, 137 and 147. They reach to 52 traditions and in this chapter another 161 will be added, making the sum total to 213 elucidative traditions.
2- Yanaabi al-Mawaddah, pg. 85, Chap. 16
3- Muqtazab al-Asar, p. 29, Tr. No. 18; Behaar al-Anwaar, vol. 36, pg. 382, Chap. 42, Tr. No. 9.
and eleven of my offspring. They are the Imams, the addressed ones (محدّثون)(1).' Ma'roof says, 'I met Abu Abdillah, the slave of Ibn Abbas in Mecca and conveyed to him the contents of this tradition.' He responded, 'I have heard the same tradition from (my master) Ibn Abbas and he recited 'And We have not sent down before you any prophet or messenger or muhaddath".
وَمَا اَرْسَلْنَا مِنْ قَبْلِکَ مِنْ نَبِیٍّ وَ لاَ رَسُوْلٍ وَ لاَ مُحَدَّث
And he said, 'By Allah! They are the Muhaddathoon.'
151. Al-Irshaad(2): Zuraarah narrates that I heard Imam Abu Jafar al-Baaqer (a.s.) state, "All the twelve Imams from the progeny of Muhammad are Muhaddath, Ali Ibn Abi Taalib and eleven of his descendants. The Messenger of Allah (s.a.w.a.) and Ali (a.s.), they are the two fathers."
152. Kitaab Sulaim Ibn Qais(3): Sulaim narrates from Ali (a.s.) that he said, "O Sulaim! Surely, my successors are eleven Imams from my progeny. All of them are Muhaddathoon." I asked, 'O Ameer al-Momineen! Who are they?' He (a.s.) replied, "He, my son, Hasan, and he, my son, Husain." Then he (a.s.) took the hand of his grandson Ali Ibn Husain (a.s.) who was then a suckling child and said, "Then eight descendants from his progeny one after the other. They are those about whom Allah has promised in His book
وَ وَالِدٍ وَمَا وَلَدَ
'And a father and what he begets.'(Surah Balad (90): Verse 3)
So, the term 'father' (in this verse) implies the Messenger of Allah (s.a.w.a.) and myself and 'what
1- The term muhaddathoon implies those who converse with the angels but cannot see them – Translator.
2- Al-Irshaad, vol. 2, pg. 375, Chap. 19, Tr. No. 5; Kash al-Ghummah, vol. 2, pg. 448
3- Kitaab Sulaim Ibn Qais, pg. 227.
he begets' connotes eleven of my successors.' I asked, 'O Ameer al-Momineen! Is it possible for two Imams to be present at the same time?' He (a.s.) replied, 'Yes, except for the fact that one has to remain silent and not speak till the other dies.'
153. Faraaed al-Simtain(1): Abdullah Ibn Abbas narrates that the Messenger of Allah (s.a.w.a.) said, 'Surely, my caliphs, my successors and the proofs of Allah upon the creatures after me are twelve. The first of them is my brother and the last is my son.' He (s.a.w.a.) was asked, 'O Messenger of Allah (s.a.w.a.)! Who is your brother?' He (s.a.w.a.) replied, 'Ali Ibn Abi Taalib.'
Again he (s.a.w.a.) was questioned, 'And who is your son?' He (s.a.w.a.) responded, 'The Mahdi, who will fill the earth with justice and equality as it would be fraught with injustice and oppression. I swear by the one Who raised me as a giver of glad tidings with truth! If only one day remains for the world to come to an end, Allah will prolong this day till He brings forth in it my son Mahdi. The Spirit of Allah, Eesa, the son of Maryam, will descend and pray behind him. The earth will light up with the resplendence of its Lord. His (Mahdi) government will encompass the east and the west.'
154. Faraaed al-Simtain(2): Abdullah Ibn Abbas narrates that the Messenger of Allah (s.a.w.a.) said, 'I am the chief of the messengers while Ali is the chief of the successors. Surely
1- Faraaed al-Simtain, vol. 2, pg. 312, Chap. 61, Tr. No. 562; Kamaal al-Deen, vol. 1, pg. 280, Chap. 24, Tr. No. 27; Yanaabi al-Mawaddah, pg. 447, Chap. 78 (in brief); Ghaayah al-Maraam, pg. 692, Chap. 141, Tr. No. 6; Behaar al-Anwaar, vol. 51, pg. 71, Chap. 1, Tr. No. 12.
2- Faraaed al-Simtain, vol. 2, pg. 313, Chap. 61, Tr. No. 564; Kamaal al-Deen, vol. 1, pg. 280. Chap. 24, Tr. No. 29; Ghaayah al-Maraam, Chap. 141, Tr. No. 8; Yanaabi al-Mawaddah, pg. 258 pg. 445, Chap. 77, pg. 447, Chap. 78; Behaar al-Anwaar, vol. 36, pg. 226, Chap. 41, Tr. No. 1; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 64, Tr. No. 31; Kashf al-Astaar, pg. 74, Section 1.
my successors after me are twelve, first of them is Ali Ibn Abi Taalib and the last of them is Al-Qaem (a.s.).'
155. Yanaabi al-Mawaddah(1): Imam Zain al-Aabedin (a.s.) narrates from his father Sayyed al-Shuhada al-Husain (a.s.) from his father the chief of the successors Ameer al-Momineen Ali (a.s.) that the Messenger of Allah (s.a.w.a.) said, 'The Imams after me are twelve. The first of them is you O Ali and the last of them is the Qaem through whom Allah, Mighty and Glorified be He, will conquer the east and the west.'
156. Kamaal al-Deen(2): Ali (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, 'The Imams after me will be twelve. The first of them is Ali Ibn Abi Taalib and the last of them is the Qaem. They are my caliphs, my successors, my friends and the proofs of Allah upon my nation after me. The one who accepts them is a believer and the one who denies them is an unbeliever.'
157. Al-Amaali of Saduq (a.r.)(3): Ameer al-Momineen Ali Ibn Abi Taalib (a.s.) narrates that I requested the Messenger of Allah (s.a.w.a.), 'Kindly inform me of the number of Imams after you.' He (s.a.w.a.) replied, 'O Ali! They are twelve. The first of them is you and the last of them is the Qaem.'
158. Meah Manqebah(4): Ibn Abbas narrates that I heard the Messenger of Allah (s.a.w.a.) say, 'O people! Know that for Allah there is a door. One who enters it will be safe from the hell-fire and
1- Yanaabi al-Mawaddah, pg. 492-493, Chap. 94; Kamaal al-Deen, vol. 1, pg. 282, Chap. 24, Tr. No. 35; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 65, Tr. No. 34; Al-Amaali of Saduq (a.r.), pg. 97, Majlis No. 23, Tr. No. 9; Al-Manaaqeb of Ibn Shahr Ashob, vol. 1, pg. 298; Rawzah al-Waaezin, vol. 1, pg. 102.
2- Kamaal al-Deen, vol. 1, pg. 259, Chap. 24, Tr. No. 4; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 59, Tr. No. 28, Chap. 6; Kefaayah al-Asar, pg. 145, Chap. 23, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 244, Chap. 41, Tr. No. 57; Al-Insaaf, pg. 323, Tr. No. 296; Munaar al-Huda, pg. 369.
3- Al-Amaali of Saduq (a.r.), Majlis No. 91, Tr. No. 10; Behaar al-Anwaar, vol. 36, pg. 232, Chap. 41, Tr. No. 15.
4- Meah Manqebah, pg. 71, Manqebah No. 41; Al-Yaqeen, pg. 60; Behaar al-Anwaar, vol. 36, pg. 263, Chap. 41, Tr. No. 84.
the great fear (الفزع الاکبر).' At this, Abu Saeed al-Khudri stood up and requisitioned, 'O Messenger of Allah (s.a.w.a.)! Guide us to this door that we may recognise it.'
He (s.a.w.a.) responded, 'He is Ali Ibn Abi Taalib, the chief of the successors, the leader of the believers, the brother of the Messenger of Lord of the worlds (s.a.w.a.) and his caliph on the people, all of them. O people! Whoever loves to fasten to the strong rope, which will never split, must hold on to the mastership (ولایه) of Ali Ibn Abi Taalib (a.s.) because his mastership is my mastership and his obedience is my obedience. O people! Whoever desires to take Allah and His messenger as his master, he must follow Ali Ibn Abi Taalib (a.s.) and the Imams from my progeny for surely, they are the treasurers of my knowledge.'
Here Jaaber Ibn Abdullah Ansari stood up and enquired, 'O Messenger of Allah (s.a.w.a.)! What is the number of these Imams?' He (s.a.w.a.) replied, 'O Jaaber! May Allah have mercy on you, you have asked me about Islam, the whole of it. Their number is equal to the number of months and these with Allah are twelve months in the Book of Allah (since) the day He created the heavens and the earth. Their number is equal to the number of the springs that gushed for Moosa Ibn Imraan (a.s.) when he struck the stone with his staff and their gushed twelve springs from it. Their number is
equal to the chiefs of Bani Israel. Allah the High says,
وَلَقَدْ اَخَذَ اللهُ مِیْثَاقَ بَنِی اِسرَائِیلَ وَ بَعَثْنَا مِنْهُمْ اِثْنی عَشَرَ نَقِیْبًا
'And indeed We took the covenant from the Bani Israel and raised from them twelve chiefs.' So, O Jaaber, the Imams are twelve. First of them is Ali Ibn Abi Taalib (a.s.) and the last of them is al-Qaem al-Mahdi (a.t.f.s.).'
159. Al-Ikhtesaas(1): Ibn Abbas narrates that the Messenger of Allah (s.a.w.a.) declared, "The remembrance of Allah, Mighty and Glorified be He, is worship, my remembrance is worship, the remembrance of Ali is worship and the remembrance of the Imams from his progeny is worship. I swear by the One Who raised me with prophethood and made me the best of creatures! Surely my successor is the most superior of all the successors. Indeed, he is the proof of Allah upon His servants and His caliph upon His creation. From his progeny are the guided Imams after me.
Due to them, Allah restrains the punishment from the people of the earth and prevents the sky from falling on the earth. Due to them He prevents the mountains from being moved, through them He provides rainwater to His creation and causes the growth of vegetation. They are the true friends of Allah and my real caliphs. Their number is equal to the number of the months and these are twleve. Their number is equal to the number of the chiefs of Moosa Ibn Imraan (a.s.)." Then he (s.a.w.a.) recited the
1- Al-Ikhtesaas, pg. 223, Chap. 71; Behaar al-Anwaar, vol. 36, pg. 370, Chap. 41, Tr. No. 234.
following verse,
وَالسَّمَآءِ ذَاتِ الْبُرُوْجِ
'I swear by the mansions of the stars.'
(Qur'an Surah Buruj 8: 1)
Then he (s.a.w.a.) said, "O son of Abbas! Do you think that when Allah swears by the sky the bearer of constellations, does He only imply the sky and its constellations?" I asked, 'Then what is it, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) retorted, "As for the sky, it's me. And as for the constellations, they imply the Imams after me. The first of them is Ali and the last of them is Mahdi (a.s.)."
160. Al-Ghaibah of No'maani(1): Ameer al-Momineen (a.s.) narrates that the Messenger of Allah (s.a.w.a.) told me, "O Ali! The rightly guided, infallible Imams from your progeny are eleven. You are the first of them and the last of them will bear the same name as that of mine. When he emerges, he will fill the earth with justice as it would be filled with injustice and oppression. A man will come to him while the wealth is hoarded near him and implore, 'O Mahdi! Grant me.' He will reply, 'Take (as much as you like)'."
161. Yanaabi al-Mawaddah(2): Ali Ibn Moosa ar-Reza (a.s.) narrates on the authority of his forefathers reaching to Ali Ibn Abi Taalib (a.s.) who quotes the Messenger of Allah (s.a.w.a.), "Allah has not created any creature more superior and more honoured in front of Him than me." Ali (a.s.) asked, "O Messenger of Allah (s.a.w.a.)! Are you superior or Jibraeel?" He (s.a.w.a.) responded, "O Ali! Surely Allah, Blessed
1- Al-Ghaibah of No'maani, pg. 92, Chap. 4, Tr. No. 23; Al-Ghaibah of Shaikh Tusi (a.r.), pg. 135, Tr. No. 99; Behaar al-Anwaar, vol. 36, pg. 259, Chap. 41, Tr. No. 78 and pg. 281, Chap. 41, Tr. No. 101.
2- Yanaabi al-Mawaddah, pg. 485, Chap. 93; Kamaal al-Deen, vol. 1, pg. 254, Chap. 23, Tr. No. 4; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 262, Chap. 22, Tr. No. 22; Elal al-Sharaae, pg. 13; Behaar al-Anwaar, vol. 26, pg. 335, Chap. 8, Tr. No. 1 and vol. 57, pg. 303, Chap. 39, Tr. No. 16.
and High Be He has granted His messengers superiority over the close angels and granted me superiority over all the prophets and messengers. After me superiority is for you and for the Imams from your progeny after you. O Ali! Surely the angels are our servants and the servants of our lovers.
These angels are those who carry the throne (عرش) and are around it, glorifying Allah with His praise and seeking forgiveness for those who believe in our mastership. O Ali! If we were not there, Allah would not have created Adam, Hawwa, Paradise, Hell, Sky and Earth. Then how we are not superior to the angels while we have preceded them in the recognition of our Lord, His glorification, His praise and His holiness? For certainly, the first thing that Allah, Mighty and Glorified be He, created were our souls and He made them speak about His Oneness and His Praise. Thereafter, He created the angels.
When they saw our souls in the form of one light, they were overawed with our affair. Immediately, we glorified Allah (تسبیح) that the angels may know that we are created and that surely He, the High, is transcendent of our attributes. The angels emulated our glorification and purified Allah from our attributes.
When the angels observed the greatness of our position, we declared 'there is no god but Allah' (تهلیل) that they may know that there is no god except Allah and that we are His servants and not gods who
are to be worshipped with Him or other than Him. When they witnessed the loftiness of our state, we said, 'Allah-o-Akbar' (تکبیر) that the angels be informed that Allah is the Greatest and no creature can attain a lofty position but through Him.
When they saw what Allah has made for us from the might and the strength, we confessed, 'There is no power or strength except that of Allah' لاَ حَوْلَ وَ لاَ قُوَّهَ اِلاَّ بِالله that the angels may know that there is no power and strength except that of Allah. When they witnessed the bounties that Allah has conferred on us and our obedience, which He has made obligatory for His creatures, we praised Allah (تحمید) that the angels may become aware that all praise is for Allah on His bounties. The angels said, 'All praise is for Allah.' So, through us, they receive guidance to the recognition of Allah's Oneness, Glorification, Greatness, Praise, etc. And surely Allah, Blessed and High be He, created Adam (a.s.) and placed us in his offspring.
Then how we are not superior to the angels while they all prostrated before Adam? When I was taken to the heavens during ascension (me'raj), Jibraeel said the Azaan and the Iqaamah twice and requested, 'Go ahead, O Muhammad!' I asked, 'Should I go ahead of you O Jibraeel?' 'Yes. Surely Allah, Blessed and High Be He, made His prophets superior to all His angels. He has granted special superiority to you over all of
So, I went ahead, led the prayers (with the angels behind me) and am not proud about it. When I reached to the veils of light, Jibraeel implored again, 'Go ahead, O Muhammad!' And he stepped behind me. I asked, 'O Jibraeel! Are you forsaking me in such a place?' He retorted, 'O Muhammad! This is my limit, which Allah has defined for me. If I exceed it, my wings will be burnt on account of the transgression of the orders of my Lord, Majestic is His Majesty.' The veil of light was removed for me; I reached till where Allah pleased, to the loftiness of His kingdom.
Then I was called out, 'O Muhammad! You are my servant and I am your Lord. Then worship only Me and rely only on Me. I created you from My Light. You are My messenger to My creation and My proof upon My creatures. I created My paradise for you and for the one who follows you. I created My hell for the one who opposses you. I made My honour obligatory for your successors.' I asked, 'O Lord! Who are my successors?' It was said, 'O Muhammad! Your successors are transcribed on the canopy of My Throne (arsh).' I looked and I saw twelve lights and in each light there was a green line on which was the name of one of my successors. The first of them was Ali and the last of them was the Qaem al-Mahdi.'
enquired, 'O Lord! Are these my successors after me?' I was told, 'O Muhammad! These are My friends, My lovers, My chosen ones and My proofs upon My creatures after you. They are your successors. By My Might and My Majesty! Certainly I will clean the earth of injustice with the last of them, al-Mahdi. I will make him rule the east of the earth and its west and make the wind subservient to him. I will make him dominate the skies and overcome the causes.
I will help him with My army and assist him with My angels till My call is prevalent and the creatures gather on My Oneness (tauheed). Thereafter, I will prolong his kingdom and will alternate my friends as the rulers of the earth one after the other till the day of judgement."
162. Yanaabi al-Mawaddah(1): A lengthy tradition narrated from Al-Manaaqeb from Abu Tufail Aamir Ibn Waathelah in the incident of the arrival of a Jew of Madina to Ali (a.s.) and his questions from him. (The Jew) asked, 'Inform me as to how many Imams will be in this (Muslim) Ummah after its Prophet (s.a.w.a.)? And inform me about the position of Muhammad, where is he in Paradise? And inform me who will stay with him in Paradise?'
Ali (a.s.) replied, "After its Prophet, this Ummah will have twelve Imams. Whoever opposes them (Imams) will not harm them."
Jew: You have spoken the truth.
Ali (a.s.): Muhammad (s.a.w.a.) is placed in Jannah Al-Adn in Paradise, which is
1- Yanaabi al-Mawaddah, pg. 443, Chap. 76
centrally located, is its highest position and is closest to the Throne of the Beneficent, Majestic be His Majesty.
Ali (a.s.): And as for those who will stay with him in Paradise, then these are the twelve Imams, first of them is me and the last of them is the Al-Qaem Al-Mahdi.
Ali (a.s.): Ask anything that you desire.
Jew: Inform me as to how much will you live after your Prophet and will you die a natural death or will you be martyred?
Ali (a.s.): I will live after him (s.a.w.a.) for thirty years and this-indicating towards his beard- will be dyed with this- pointing to his head (i.e. prophesying his martyrdom).
Jew: I witness that there is no god but Allah and I witness that Muhammad is the Messenger of Allah (s.a.w.a.). I also witness that surely you are the successor of the Messenger of Allah (s.a.w.a.).
163. Sharh-o-Ghaayah al-Ahkaam(1): Abu Abdillah al-Husain Ibn Ali Ibn Abi Taalib (a.s.) said, "From us are the twelve guided (Imams). First of them is Ali Ibn Abi Taalib (a.s.) and the last of them is Al-Qaem (a.s.)".
164. Rauz al-Jenaan Fi Tafseer al-Quran(2): The Messenger of Allah (s.a.w.a.) declared, "The Imams after me are twelve. First of them is Ali, the fourth of them is Ali, the eighth of them is Ali, the tenth of them is Ali and the last of them is Mahdi."
165. Al-Manaaqeb(3): Imam Sadeq (a.s.) cites on the authority of the Messenger of Allah
1- Kashf al-Astaar, pg. 109, Section 1 narrating from Sharh-o-Ghaayah al-Ahkaam
2- Rauz al-Jenaan, vol. 9, pg. 240 under the exegesis of Surah Taubah, Verse 36
3- Al-Manaaqeb of Ibn Shahr al-Ashob, vol. 1, pg. 283
(s.a.w.a.), who said, "Surely Allah, the High, has taken my covenant and the covenant of the twelve Imams after me. They are the proofs of Allah upon His creatures. The twelfth of them is al-Qaem, through whom Allah will fill the earth with justice and equality as it would be fraught with injustice and tyranny."
166. Faraaed al-Simtain(1): Asbagh Ibn Nubaatah narrates on the authority of Abdullah Ibn Abbas, who says, 'I heard the Messenger of Allah (s.a.w.a.) say, "I, Ali, Hasan, Husain and nine descendants of Husain are purified and infallible."'
167. Kefaayah al-Asar(2): Abu Saeed al-Khudri narrates that I heard the Messenger of Allah (s.a.w.a.) say, "My Ahle Bait (a.s.) are (a cause of) protection for the people of the earth like the stars are for the inhabitants of the skies." He was asked, 'O Messenger of Allah (s.a.w.a.)! The Imams after you are from your Ahle Bait (a.s.)?' He (s.a.w.a.) replied, "Yes. The Imams after me are twelve, of which nine will be from the offspring of Husain (a.s.), trustees and infallible. From us is the Mahdi of this Ummah. Beware! Surely they are my Ahle Bait (a.s.) and my progeny, from my flesh and my blood. Those who will hurt me concerning them, I will not intercede to Allah on their behalf (on the day of judgement)."
168. Kefaayah al-Asar(3): Abu Saeed al-Khudri narrates that I heard the Messenger of Allah (s.a.w.a.) say, "The Imams after me are twelve, nine of them are from the descendants of al-Husain (a.s.)
1- Faraaed al-Simtain, vol. 2, pg. 132, Chap. 31, Tr. No. 430 pg. 313, Chap. 61, Tr. No. 563; Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg.209; Kamaal al-Deen, vol.1, pg. 280, Chap. 24, Tr. No. 28; Oyoon-o-Akhabaar al-Reza (a.s.), vol.1, pg. 64, Chap. 6, Tr. No. 30; Kefaayah al-Asar, pg. 19, Chap. 1, Tr. No. 4; Behaar al-Anwaar, vol. 36, pg. 286, Chap. 41, Tr. No. 50 108; Yanaabi al-Mawaddah, pg. 258 narrating from Mawaddah al-Qurbaa; Al-Seraat al-Mustaqeem, vol. 2, pg. 110
2- Kefaayah al-Asar, pg. 29, Chap. 3, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 291; Chap. 41, Tr. No. 114
3- Kefaayah al-Asar, pg. 34, Chap. 3, Tr. No. 10; Behaar al-Anwaar, vol. 36, pg. 293; Chap. 41, Tr. No. 121
and the Mahdi is from them."
169. Kefaayah al-Asar(1): Ataa narrates that we visited Abdullah Ibn Abbas at Taaef during the illness in which he expired. We were a group of thirty people from the elders of Taaef. He looked very frail. We did salaam to him and sat down. He asked me, 'O Ataa! Who are these people with you?' I replied, 'They are the elders of this city. Among them are Abdullah Ibn Salmah Ibn Hazrami al-Taaefi, Ammarah Ibn Abi al-Ajlah and Thaabit Ibn Maalik. So I enumerated them for him one by one.
Thereafter, they came forward and said to him, 'O cousin of Allah's Messenger (s.a.w.a.)! Surely you have seen the Messenger of Allah (s.a.w.a.) and heard from him what you heard. Then inform us about the dispute of this Ummah as some have given preference to Ali (a.s.) over others, while some have placed him after three (caliphs).' Ibn Abbas sighed and said, 'I heard the Messenger of Allah (s.a.w.a.) say, 'Ali is with Truth and Truth is with Ali.
He is the Imam and the Caliph after me. So, whoever fastens unto him, will be successful and saved. And whoever turns away from him, will stray and be deviated. Nay! (After my death) he will shroud me, give bath to my corpse and pay off my debts. He is the father of my two grandsons, al-Hasan and al-Husain. There will be nine Imams from the offspring of Husain and from us is the Mahdi of
this nation.'
At this Abdullah Ibn Salmah Hazrami asked him, 'O cousin of Allah's Messenger! Why have you not introduced these things to us before?' He replied, 'By Allah! Indeed I have conveyed to you what I had heard and advised you. But you don't like those who advise.' Then he continued, 'O servants of Allah! Fear Allah like the one who takes lessons while he is prepared, really dreads, proceeds slowly, is inclined towards seeking and fears from fleeing.
Then act for your hereafter before your death comes upon you and fasten to the strong rope from the progeny of your Prophet (s.a.w.a.). For surely, I have heard him (s.a.w.a.) say, 'He who fastens to my progeny after me, will be from the successful ones'.' Then he (Ibn Abbas) started wailing. People asked, 'Why are you crying while you enjoy such a high status near the Messenger of Allah (s.a.w.a.)?'
He told me, 'O Ataa! I am crying for two things: The fear of the one who sees things at the time of death and the separation of the loved ones.' Thereafter, the people dispersed and he told me, 'O Ataa! Hold my hand and take me to the courtyard of the house.' I and Saeed held his hands and took him to the courtyard, where he raised his hands towards the sky and said, 'O Allah! Surely I seek closeness to you through Muhammad and his progeny. O Allah! Surely I seek closeness to you through the mastership of
(my) teacher, Ali Ibn Abi Taalib.' He kept repeating these prayers till he fell on the ground. We waited for a while, after which we picked him up but he was dead (may Allah have mercy on him).'
170. Kefaayah al-Asar(1): Abu Hurairah narrates that I asked the Messenger of Allah (s.a.w.a.) concerning the saying of Allah,
وَ جَعَلَهَا کَلِمَهً بَاقِیَهً فِیْ عَقِبِه لِعَلَّهُمْ یَرْجِعُوْنَ
And he made it a word to continue in his posterity that they may return.
(Qur'an Surah Zukhruf 43: 28)
He (s.a.w.a.) replied, "He (Allah) has placed Imamat in the progeny of Husain (a.s.). Nine of the Imams will emerge from his offspring and from them is the Mahdi (a.t.f.s.) of this nation." Then he (s.a.w.a.) warned, "If a person stands on one feet between the Rukn and the Maqaam (-e-Ibraheem) but dies in a state bearing hatred against my Ahle Bait (a.s.), he will enter the fire."
171. Kefaayah al-Asar(2): Umar Ibn Khattaab narrates that I heard the Messenger of Allah (s.a.w.a.) say, "O people! Certainly, I am about to depart from you and surely you will meet me at the Hauz (pond of Kausar), whose breadth is like the distance between San'aa (in Yemen) to Basraa. In it are silver goblets equal to the number of stars. Surely, I will ask you as to how you have dealt with my will concerning the two weighty things (Saqalain).
Thus, beware as to how you treat them after me. The greater heavy thing is the Book of Allah, whose
1- Kefaayah al-Asar, pg. 86, Chap. 10, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 315, Chap. 41, Tr. No. 160; Manaaqeb of Ibn Shahr Aashob, vol. 4, pg. 46
2- Kefaayah al-Asar, pg. 91, Chap. 10, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 317, Chap. 41, Tr. No. 165
one side is in the hands of Allah and another is in your hands. Therefore, fasten unto it and do not distort it. (The second is) my progeny, my Ahle Bait (a.s.), for indeed, the Gracious, the Knower has informed me that these two will not separate from each other till they meet me at the Hauz." I (Umar) asked, 'O Messenger of Allah (s.a.w.a.)! Who is your progeny?' He (s.a.w.a.) replied, "My Ahle Bait (a.s.) from the children of Ali (a.s.) and Fatema (s.a.), of which nine righteous Imams from the offspring of Husain (a.s.), are my progeny. They are from my flesh and my blood."
172. Al Manqebah al Meah(1): Ameer al-Mumineen (a.s.) says, "By Allah! Indeed the Messenger of Allah (s.a.w.a.) appointed me as his successor in his nation. So, I am the proof of Allah upon them after him. My mastership is obligatory on the inhabitants of the heavens like it is on the people of the earth. Surely, the angels discuss my virtues and this is their glorification (تسبیح) with Allah.
O people! Follow me that I guide you to the path of guidance and do not stray right or left, lest you be misguided. I am the successor of your prophet, his heir, the Imam of the believers, their master and their chief. I am the leader of my followers to Paradise and I will drag my enemies to hell. I am the sword of Allah upon His enemies and His mercy on His friends.
1- Al Manqebah al Meah, 32nd Manqebah, pg. 59; Al-Istinsaar, pg. 21.
I am the owner of the pond of the Messenger of Allah (s.a.w.a.), his flag, his station and his intercession. I, Hasan, Husain and nine from the progeny of Husain are the caliphs of Allah in His earth, His trustees upon His revelation, the Imams of the Muslims after their prophet (s.a.w.a.) and the proofs of Allah upon His creatures."
173. Kefaayah al-Asar(1): Zaid Ibn Arqam narrates that I heard the Messenger of Allah (s.a.w.a.) say to Ali (a.s.), "You are the Imam and the successor after me. Your two sons are my grandsons, the two Imams and the leaders of the youth of Paradise. Nine from the offspring of Husain are the infallible Imams and from them is the Qaem of us Ahle Bait (a.s.)." Then he (s.a.w.a.) said, "O Ali! There are no riders on the day of judgement except the four of us." At this juncture, a person from the Ansaar stood up and asked, 'May my father and my mother be sacrificed for you, O Messenger of Allah (s.a.w.a.)! Who are they?'
He (s.a.w.a.) retorted, "I will be on Allah's carrier Buraaq, my brother Saleh (the prophet) will be on Allah's she-camel which was slayed, my uncle Hamzah will be on my she-camel al-Azbaa and my brother Ali will be on a she-camel from the camels of paradise. In his hand, will be the standard of praise (lewaa al-hamd).
He will call out 'There is no god except Allah, Muhammad is the Messenger of Allah.' (On seeing him)
1- Kefaayah al-Asar, pg. 100, Chap. 13, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 319, Chap. 41, Tr. No. 17; Taarikh-e-Baghdad, vol. 11, pg. 112, Tr. No. 5805 and vol. 13, pg. 122, Tr. No. 7106; Kanz al-Ummaal, vol. 13, pg. 153, Tr. No. 36478
the humans will proclaim, 'He is not but a proximate angel or a sent prophet or a carrier of the Arsh.' An angel from beneath the Arsh will reply to them, 'O people! He is neither a proximate angel nor a sent prophet nor a carrier of the Arsh. He is the most truthful (الصّدّیق الاکبر), the greatest distinguisher (الفاروق الاعظم), Ali Ibn Abi Taalib (a.s.)."
174. Kefaayah al-Asar(1): Zaid ibn Arqam narrates that I heard the Messenger of Allah (s.a.w.a.) say to Ali Ibn Abi Taalib (a.s.), "You are the chief of the successors and your two sons are the leaders of the youth of paradise. From the progeny of Husain, Allah, Mighty and Glorified be He, will bring out nine Imams. After I die, a group of people will bear hatred against you in their hearts, deprive you of your rights and join forces against you."
175. Kefaayah al-Asar(2): Usmaan Ibn Affaan narrates that his father said to him, 'I heard the Messenger of Allah (s.a.w.a.) say, "The Imams (a.s.) after me are twelve, nine are from the progeny of Husain (a.s.). From us is the Mahdi of this nation. Whoever fastens unto them after me then indeed he has fastened to the rope of Allah and whoever leaves them then he has left Allah."
176. Kefaayah al-Asar(3): Abi Amaamah cites on the authority of the Messenger of Allah (s.a.w.a.), "The Imams after me are twelve. All of them will be from Quraish. Nine will be from the offspring of Husain
2- Kefaayah al-Asar, pg. 93, Chap. 11, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 317, Chap. 41, Tr. No. 166.
(a.s.) and the Mahdi (a.t.f.s.) is from them."
177. Kefaayah al-Asar(1): Ammaar (al-Yaasir) recounts, 'When the Messenger of Allah (s.a.w.a.) was about to die, he called Ali (a.s.) and had a lengthy secretive conversation with him. Thereafter, he (s.a.w.a.) remarked, "O Ali! You are my successor and my heir. Indeed, Allah has granted you my knowledge and my understanding. After I die, some people will bear hatred against you in their hearts and usurp your right." On hearing this, Fatemah (a.s.) started crying and so did Hasan and Husain (a.s.).
He (s.a.w.a.) enquired, "O chief of the womenfolk! Why do you cry?" She (a.s.) expressed, "O my father! I fear destruction after you." He (s.a.w.a.) consoled, "I give you glad-tidings O Fatemah! You will be the first of the Ahle Bait (a.s.) to meet me. So, neither cry nor grieve. You are the chief of the women of paradise, your father is the chief of the prophets, your cousin is the chief of the successors and your two sons are the chiefs of the youth of paradise. From the offspring of Husain (a.s.), Allah will bring out nine pure and infallible Imams. And from us is the Mahdi (a.t.f.s.) of this nation."
Then he (s.a.w.a.) turned to Ali (a.s.) and informed, "O Ali! None will bathe me and shroud me but you." Then Ali (a.s.) asked, "O Messenger of Allah (s.a.w.a.)! Who will hand me the water (while I bathe you)? For surely, you are heavy and I cannot change your positions
(during the bath) singlehandedly." He (s.a.w.a.) replied, "Surely, Jibraeel will be with you and Fazl will hand over water to you."'
He (Ammaar) continues, 'When the Messenger of Allah (s.a.w.a.) expired, Fazl was handing over the water during the ceremonial bath while Jibraeel helped Ali (a.s.). When the bathing and shrouding was complete, Abbas (Prophet's uncle) came to Ali (a.s.) and said, "O Ali! The people have gathered to bury the Prophet (s.a.w.a.) in the graveyard of Baqi and one person is leading them."
Ali (a.s.) came out to the people and said, "O people! Certainly, the Messenger of Allah (s.a.w.a.) was our leader, in life as well as in death. Are you aware that the Messenger of Allah (s.a.w.a.) has cursed the one who performs salaat on the graves, who takes another god with Allah, who breaks his dentures and ruptures his gums." They replied, 'The affair is in your hands; do as you like.' He (a.s.) said, "Then I am burying the Messenger of Allah (s.a.w.a.) in the piece of land where he expired".' Ammaar says, 'He stood on the door and performed the funeral prayers. Thereafter, he ordered the people to perform the prayers in groups of ten and leave.'
178. Kefaayah al-Asar(1): Sa'd Ibn Maalik says that the Messenger of Allah (s.a.w.a.) said, "O Ali! You are unto me as Haroon was to Moosa (a.s.) except that there is no prophet after me. You will repay my debts and fulfil my promises. You will fight after me for
1- Kefaayah al-Asar, pg. 134, Chap. 20, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 231, Chap. 41, Tr. No. 190
the exegesis of the Quran like I battled for its revelation. O Ali! Your love is faith and bearing malice against you is hypocrisy. Indeed, the Gracious, the Knower has informed me that nine infallible and pure Imams (a.s.) will emerge from the progeny of Husain (a.s.). From them is the Mahdi (a.t.f.s.) of this nation who will establish religion in the last era just as I did it in the beginning."
179. Kefaayah al-Asar(1): Imam Hasan Ibn Ali (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "Certainly, twelve Imams will rule this affair (Islam) after me. Nine will be from the progeny of Husain (a.s.). Allah will grant them my knowledge and my understanding. Those who hurt me concerning them, Allah will prevent my intercession from reaching unto them."
180. Kefaayah al-Asar(2): Moosa Ibn Abd Rabbeh says that I heard Husain Ibn Ali (a.s.) say in the Mosque of the Prophet (s.a.w.a.), during the lifetime of his father (a.s.), 'I heard the Messenger of Allah (s.a.w.a.) stake, "The first thing that Allah, Mighty and Glorified be He, created were His curtains.
Then, He wrote on its pillars, 'There is no god but Allah, Muhammad is the Messenger of Allah, Ali is his successor'. Thereafter, Allah created the Tablet (lauh) and wrote on its sides, 'There is no god but Allah, Muhammad is the Messenger of Allah, Ali is his successor'. So, whoever thinks that he loves the Prophet (s.a.w.a.) but does not love the successor (Ali), then indeed he has
1- Kefaayah al-Asar, pg. 165, Chap. 24, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 340, Chap. 41, Tr. No. 202; Al-Insaaf, pg. 140, Tr. No. 180.
2- Kefaayah al-Asar, pg. 170, Chap. 25, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 341, Chap. 41, Tr. No.207; Al-Insaaf, pg. 304, Tr. No. 283
lied. And whoever thinks that he recognises the Prophet (s.a.w.a.) but does not recognise the successor, then again he has disbelieved.
Then he (s.a.w.a.) said, 'Know that my Ahle Bait (a.s.) are source of security for you, then love them for the sake of my love and fasten unto them that you may never be deviated.' He (s.a.w.a.) was asked, 'Who are your Ahle Bait (a.s.), O Prophet of Allah?' He (s.a.w.a.) responded, 'Ali, my two grandsons and nine descendants from the progeny of Husain. They are the Imams, trustees and infallible. Beware! They are my Ahle Bait (a.s.) and my progeny, from my flesh and my blood."'
181. Kefaayah al-Asar(1): Abu Hamzah Sumaali narrates from Abu Khaled Kaabuli from Imam Ali Ibn Husain (a.s.) from his father Husain Ibn Ali (a.s.), who said, "I went to the Messenger of Allah (s.a.w.a.) while he was in deep thought and sorrowful.
I asked, 'O Messenger of Allah (s.a.w.a.)! What are you thinking so deeply about?' He replied, 'Son! Ruh al-Ameen (Jibraeel) came to me and informed, 'O Messenger of Allah! The High, the Highest (Allah) conveys salutations to you and says, 'Indeed I am about to bring your Prophethood to an end and your life to an end. Thus, hand over the greatest name (الاسم الاکبر), the heritage of knowledge and the effects of the knowledge of Prophethood to Ali Ibn Abi Taalib.
For certainly, I don't leave the earth except in it is a learned man through whom My obedience is
1- Kefaayah al-Asar, pg. 177, Chap. 25, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 345, Chap. 41, Tr. No.212; Al-Insaaf, pg. 58, Tr. No. 48
known and My mastership is recognised. Surely, I did not cut off the knowledge of Prophethood from the Unseen from your progeny just as I did not terminate it from the progenies of the Prophets between you and your father Adam (a.s.).'
I (Husain) asked, 'O Messenger of Allah (s.a.w.a.)! Who will rule over this affair after you?' He (s.a.w.a.) replied, 'Your father Ali Ibn Abi Taalib (a.s.), my brother and my caliph. After Ali, Hasan will rule and you will follow him. Thereafter, there will be nine descendants from your offspring and altogether, twelve Imams will rule this affair. Finally, our Qaem will rise and fill the earth with justice and equality, as it would be fraught with injustice and oppression. He (the Qaem) will cure the hearts of the believers from his followers."
182. Kefaayah al-Asar(1): Umm Salmah (r.a.) narrates that the Messenger of Allah (s.a.w.a.) used to say, "The Imams after me are (twelve) equal to the number of the chiefs of Bani Israel. Of these, nine will be from the descendants of Husain. Allah will grant them my knowledge and my understanding. So woe unto those who bear grudge against them!"
183. Kefaayah al-Asar(2): Umm Salmah (r.a.) recounts that the Messenger of Allah (s.a.w.a.) said to Ali (a.s.), "Surely Allah, Blessed and High be He, has granted you the love of the destitute and the weak. So you are satisfied with them being your brothers and they are satisfied with you as their Imam. Congratulations to you and
1- Kefaayah al-Asar, pg. 183, Chap. 26, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 347, Chap. 41, Tr. No.215; Al-Seraah al-Mustaqeem, vol. 2, pg. 122, Chap. 10, Section 4
to the one who loves you and testifies in you and woe unto the one who bears hatred against you and denies you. O Ali! I am the city of knowledge and you are its gate. No city is approached but through its gate. O Ali! Your lovers are those who turn to Allah and protect (their faith). Your followers are those who are unkempt and in rags (implying the very poor). If I ever swear on Allah, I will do so in good faith. O Ali! Your brothers will rejoice in four places:
• When their souls are captured, and you and I will be their witness.
• During questioning in their graves.
• At the Hauz, and
• On the Seraat
O Ali! War with you is war with me and war with me is war with Allah. Whoever is at peace with you, is at peace with me, and whoever is at peace with me, is at peace with Allah. O Ali! Give tidings to your Shias that certainly Allah is satisfied with them and satisfied with you being their leader and they are satisfied being your follower. O Ali! You are the master of the believers and the leader of the simple, handsome ones. You are the father of my two grandsons and the father of the nine Imams from the offspring of Husain (a.s.). And from us is the Mahdi of this nation. O Ali! Your Shias are the chosen ones. But for you and your Shias, Allah's religion would
not have been durable."
184. Kefaayah al-Asar(1): Abu Zarr (r.a.) states that I heard Hazrat Fatemah (s.a.) say, 'I asked my father concerning the verse,
وَ عَلَی الاَعْرَافِ رِجَال یَعْرِفُوْنَ کُلاً بِسِیْمَاهُمْ
And the dwellers of the most elevated places shall call out to men whom they will recognize by their marks saying (Qur'an Surah A'raaf 7: 46)
He (s.a.w.a.) replied, "They are the Imams after me, Ali, my two grandsons and nine descendants of Husain. They are the men on the heights (الاعراف). None will enter paradise except he who knows them and they know him. And none will enter the hell except he who denies them and they deny him. Allah is not recognized but through the path of their recognition."
185. Al-Amaali(2): Imam Sajjad (a.s.) narrates that somebody asked Ameer al-Momineen (a.s.), 'O Abul Hasan! You are addressed as Ameer al-Momineen. Who has enjoined this authority for you upon them?' He (a.s.) replied, "Allah, Majestic is His Majesty, has appointed me over them." Later, the same person went to the Messenger of Allah (s.a.w.a.) and enquired, 'O Messenger of Allah (s.a.w.a.)! Is Ali (a.s.) speaking the truth when he (a.s.) says that Allah has appointed him as Ameer al-Momineen (a.s.) over the people?'
On hearing this, the Messenger of Allah (s.a.w.a.) became angry and shot back, "Surely, Ali is Ameer al-Momineen through the mastership granted to him by Allah, Mighty and Majestic be He, a promise made by Him beyond His Throne (عرش) and His angels have witnessed the same. Surely
1- Kefaayah al-Asar, pg. 194, Chap. 28, Tr. No. 2; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 296, Tr. No. 10; Behaar al-Anwaar, vol. 36, pg. 351, Chap. 41, Tr. No. 220
2- Al-Amaali of Saduq (a.r.), pg. 116, 27th Majlis, Tr. No. 8; Bashaarah al-Mustafa, pg. 24; Al-Nawaader, pg. 72, Chap. 41, Kitaab al-Nabuwwah wa al-Imamah; Behaar al-Anwaar, vol. 36, pg. 227, Chap. 41, Tr. No. 5; Mashaareq al-Anwaar al-Yaqeen, pg. 55 (briefly)
Ali (a.s.) is Allah's caliph and His proof and certainly, he is the Imam of the Muslims. His obedience is joined with the obedience of Allah and his disobedience implies the disobedience of Allah. Whoever is ignorant about him is indeed ignorant about me and whoever recognises him has indeed recognised me.
Whoever denies his Imamat has in fact refuted my Prophethood and whoever rejects him as Ameer al-Momineen has in reality repudiated my Messengership. Whoever refutes his superiority has indeed reduced my position, whoever fights against him, fights against me and whoever abuses him has indeed abused me. For, surely, he is from me, created from my soil (طینت). He is the husband of my daughter Fatemah (a.s.) and the father of my two sons, Hasan and Husain (a.s.)." Then he (s.a.w.a.) delcared, "I, Ali, Fatemah, Hasan, Husain and nine descendants of Husain are the proofs of Allah upon His creatures. Our enemies are the enemies of Allah and our friends are the friends of Allah."
186. Al-Kaafi(1): Sulaym Ibn Qais recounts that I heard Abdullah Ibn Ja'far Al-Tayyaar say, 'I, Hasan, Husain, Abdullah Ibn Abbas, Umar Ibn Umm Salmah and Osaamah bin Zayd were with Moawiyah, when there broke an argument between us and Moawiyah. I said to him that I heard the Messenger of Allah (s.a.w.a.) say, "I have more authority on the believers than they have on themselves. After me, my brother Ali Ibn Abi Taalib (a.s.) has more authority on the believers than themselves. When Ali
1- Al-Kaafi, vol. 1; Kitaab al-Hujjah, pg. 529, Chap. 184, Tr. No. 4; Oyoon, vol. 1, pg. 47, Chap. 6, Tr. No. 8; Al-Khesaal, vol. 2, pg. 477, Chap. 12, Tr. No. 41; Kamaal al-Deen, vol. 1, pg. 270, Chap. 24, Tr. No. 15; Al-Ghaibah by Shaikh Tusi, pg. 137, Tr. No. 101; Al-Ghaibah by No'amaani, pg. 95, Chap. 4, Tr. No. 27; Al-Mo'tabar, pg. 4; Behaar al-Anwaar, vol. 36, pg. 231, Chap. 41, Tr. No. 13; Isbaat al-Hudaat, vol. 1, pg. 456, Chap. 9, Tr. No. 75 and pg. 660, Tr. No. 848; Al-Waafi, vol. 2, pg. 303, Chap. 31, Tr. No. 578; E'laam al-Waraa, pg. 154; Al-Insaaf, pg. 165, Tr. No. 173; Kitaab Sulaym Ibn Qais, pg. 155 (1st edn.) and pg. 231 (recent edn.); Hilyah al-Abraar, vol. 2, pg. 65, Chap. 17, Tr. No. 2; Kash al-Ghummah, vol. 2, pg. 508; Taqreeb al-Maarif, pg. 177; Miraat al-Oqool, vol. 6, pg. 216, Chap. 184, Tr. No. 4.
(a.s.) is martyred, Hasan Ibn Ali (a.s.) will have more authority on the believers than themselves, followed by my son Husain (a.s.) who will have more authority on the believers than themselves.
When Husain (a.s.) is martyred, his son Ali Ibn Husain (a.s.) will have more authority on the believers than themselves. O Ali! Soon you will meet him. Then his son Muhammad Ibn Ali will have more authority on the believers than themselves and O Husain soon you will meet him. Thereafter, the Messenger of Allah (s.a.w.a.) completed the list of twelve Imams, nine of whom will be from the descendants of Husain (a.s.)."
Abdullah Ibn Ja'far continues, 'I sought testimony from Hasan, Husain, Abdullah Ibn Abbas, Umar Ibn Umm Salmah and Osaamah Ibn Zaid and they all verified my statement before Moawiyah.' Sulaym says, 'And indeed I heard the same from Salmaan, Abu Zarr and Miqdaad and they in turn had heard it from the Messenger of Allah (s.a.w.a.).
187. Manaaqeb Ahlebait (a.s.)(1): Jaaber Ibn Abdullah al-Ansaari narrates from Salmaan al-Faarsi, 'One day we asked, 'O Messenger of Allah (s.a.w.a.)! Who are the Caliphs after you that we may know?' He (s.a.w.a.) replied, "O Salmaan! Call Abu Zarr, Miqdaad and Abu Ayyub Ansaari to me," while Umm Salmah the wife of the Prophet (s.a.w.a.) was standing behind the door.
Then he (s.a.w.a.) said, "All of you testify and seek to understand from me: Surely, Ali Ibn Abi Taalib (a.s.) is my successor and my heir. He will repay my
1- Al-Yaqeen, Chap. 195, pg. 487-488; Al-Seraat al-Mustaqeem, Chap. 10; Maraasid al-Irfaan, vol. 2, pg. 119, Sec. 3, Chap. 10.
debts and fulfil my promises. He is the distinguisher between truth and falsehood. He is the head of the Muslims, the Imam of the pious and the leader of the simple, handsome ones. Tomorrow (on the day of judgement) he will carry the standard of the Lord of the Worlds. He, his two sons and nine Imams from the descendants of Husain are the guides, the guided ones till the day of judgement. I will complain to Allah my nation's denial of my brother and their oppression on him…" (till the end of the tradition).
188. Al-Amaali of Shaikh Mufeed(1): The Messenger of Allah (s.a.w.a.) said to Ali Ibn Abi Taalib (a.s.), "O Ali! I, you, your two sons – Hasan and Husain – and nine descendants from Husain (a.s.) are the pillars of religion and supports of Islam. Whoever follows us will be saved and whoever turns away from us will go to hell."
189. Al-Ghaibah by No'maani(2): Sulaym Ibn Qais narrates that Ali (a.s.) said to Talha – in a lengthy tradition while mentioning the superiority of the Muhaajireen and Ansaar with their virtues and merits – 'O Talha! Did you not witness the Messenger of Allah (s.a.w.a.) when he ordered us to bring the skin of an animal that he (s.a.w.a.) may write on it by which the nation would neither deviate nor differ, your companion remarked, 'Surely the Messenger of Allah (s.a.w.a.) is not in his senses,' he (s.a.w.a.) became angry and left it?' He (Talha) replied, 'Yes,
1- Al-Amaali of Shaikh Mufeed (r.a.), pg. 239, 25th Majlis, Tr. No. 4; Bashaarah al-Mustafa, pg. 48; Behaar al-Anwaar, vol. 36, pg. 271, Chap. 41, Tr. No. 93.
2- Al-Ghaibah by No'maani, pg. 81, Chap. 4, Tr. No. 11; Kitaab Sulaym (recent edn.), pg. 123; Behaar al-Anwaar, vol. 36, pg. 277, Chap. 41, Tr. 97; Al-Insaaf, Tr. No. 177.
I witnessed it.'
Ali (a.s.) continued, 'Certainly, when you all left, the Messenger of Allah (s.a.w.a.) informed me what he (s.a.w.a.) had intended to write on it but the Ummah would go against it. Jibraeel (a.s.) had informed him that indeed Allah knew that the nation would differ and dispute about it. Therefore, he (s.a.w.a.) had ordered us to bring a book that he may dictate what he had intended to be recorded on the animal hide. I have three witnesses for this: Salmaan, Abu Zarr and Miqdaad.
Thereafter, he (s.a.w.a.) named the Imams of guidance whose obedience has been made obligatory upon the beleivers till the day of judgement. He (s.a.w.a.) named me as the first of them followed by my son Hasan, then by Husain and then the nine descendants of my son Husain. Isn't it so, O Abu Zarr and O Miqdaad?'
Both of them said, 'We witness (that we had heard this) from the Messenger of Allah (s.a.w.a.).' Talha remarked, 'By Allah! Indeed I have heard the Messenger of Allah (s.a.w.a.) say to Abu Zarr, 'There is nobody on the face of the earth and in the shades of the trees more truthful and correct in speech than Abu Zarr and I witness that both of them will not testify but the truth and you (O Ali) are more truthful and correct near me than both of them.'
190. Kitaab Sulaym Ibn Qais(1): (Extracted from a lenghty tradition) The Messenger of Allah (s.a.w.a.) said, "…O people! Surely Allah
1- Kitaab Sulaym Ibn Qais, pg. 140 (recent edn.); Al-Ghaibah by No'maani, pg. 82, Chap. 4, Tr. No. 12; Behaar al-Anwaar, vol. 36, pg. 287, Chap. 41, Tr. No. 98; Al-Insaaf, Tr. No. 178; Mashaareq Anwaar al-Yaqeen, pg. 191; Isbaat al-Hudaat, vol. 1, pg. 657, Chap. 9, Sec. 71, Tr. No. 840
looked for the third time and selected from them after me twelve successors from my Ahle Bait (a.s.). They are the chosen ones of my nation. From them are the eleven Imams who will succeed my brother (Ali a.s.) one after the other. Whenever one passes away, the other will replace him. Their likeness is that of the stars in the sky, just as one star disappears, another appears because they are Imams, guides and guided (by Allah). Whoever conspires against them or forsakes them will not harm them.
Nay, Allah will impair the one who conspires against them and forsakes them. They are the proofs of Allah in His earth and His witnesses upon His creation. Whoever obeys them has obeyed Allah and whoever disobeys them has defied Allah. They are with the Quran and the Quran is with them, they will not separate from it nor will it split from them till they meet me at the hauz. The first of the Imams is Ali (a.s.), (who is also) the best of them. Then my son, Hasan (a.s.), followed by my son, Husain (a.s.) and then the nine descendants of Husain (a.s.). Their mother is my daughter."
191. Kefaayah al-Asar(1): Zohri says that I asked Imam Ali Ibn Husain (a.s.), 'O son of Allah's Messenger! Then as per the promise of your Prophet to you, how many successors will follow him?' He (a.s.) replied, "We found in the Sahifah and the Tablet (لوح) twelve names written with their Imamat
p: 100
1- Kefaayah al-Asar, pg. 241, Chap. 32, Tr. No. 7; Al-Insaaf, pg. 147, Tr. No. 142; Behaar al-Anwaar, vol. 46, pg. 232, Chap. 4, Tr. No. 9.
and the names of their fathers and mothers." Then he (a.s.) informed, "From the offspring of my son Muhammad, there will be seven successors and amongst them is the Mahdi (a.t.f.s.)."
192. Al-Kaafi(1): Zuraarah narrates that he heard Imam Muhammad al-Baaqer (a.s.) say, "We are twelve Imams. From them are Hasan and Husain, followed by the Imams from the descendants of Husain (a.s.)."
193. Kefaayah al-Asar(2): Asbagh Ibn Nabaatah narrates that he heard Hasan Ibn Ali (a.s.) say, "The Imams (a.s.) after the Messenger of Allah (s.a.w.a.) are twelve, of which, nine are from the offspring of my brother Husain and from them is the Mahdi of this nation."
194. Kitaab Sulaym Ibn Qais(3): Salmaan al-Faarsi (in a lengthy tradition) recounts that the Messenger of Allah (s.a.w.a.) said to (his daughter) Fatemah (s.a.), "Surely Allah, Blessed and High be He, glanced at the earth, chose me from them and appointed me as a Messenger and a Prophet. Then, He glanced at the earth for a second time, chose your husband and ordered me that I should get you married to him only.
Also, that I should take him as a brother, minister and successor. And that I should appoint him my caliph in my Ummah. So, your father is the best of Allah's Prophets and His Messengers (a.s.) and your husband is the best of the successors and viziers. You are the first of my family to join me after my death.
Thereafter, Allah glanced for a third time at the earth and
1- Al-Kaafi, vol. 1, pg. 533, Chap. 184, Tr. No. 16; Oyoono Akhbaar al-Reza (a.s.), vol. 1, pg. 56, Chap. 6, Tr. No. 22; Al-Khesaal, vol. 2, p. 478, Chap. 12, Tr. No. 25; Al-Irshaad, vol. 2, pg. 375, Chap. 59,Tr. No.7; Isbaat al-Hudaat, vol. 2, pg. 298, Chap. 9, Tr. No. 84; Behaar al-Anwaar, vol. 36, pg. 392, Chap. 45, Tr. No. 5; Al-Insaaf, Tr. No. 137; Al-Waafi, vol. 2, pg. 311, Chap. 31, Tr. No. 18, Mer'aat al-Oqool, vol. 6, pg. 231, Chap. 16
2- Kefaayah al-Asar, pg. 233, Chap. 30, Tr. No. 1; Al-Insaaf, Tr. No. 91; Behaar al-Anwaar, vol. 36, pg. 383, Chap. 43, Tr. No. 1.
3- Kitaab Sulaym, pg. 8 (Old Edn.), pg. 70 (New Edn.); Kamaal al-Deen, vol. 1, pg. 262, Chap. 24, Tr. No. 10; Irshaad al-Quloob, vol. 2, pg. 276; Al-Insaaf, pg. 185, Tr. No.179.
chose you and eleven of the offspring from you and my brother, your husband. You are the chief of the women of paradise and your two sons are the chiefs of the youth of paradise. Me, my brother and the eleven Imams and my successors till the Day of Judgment, all of them are the guides and the guided. The first of the successors after my brother, Hasan, then Husain, followed by the nine descendants of Husain, will be in one level in paradise. (The tradition being lengthy continues till)…By Him in whose hands is my life, from us is the Mahdi of this nation, through whom Allah will fill the earth with justice and equity as it would be replete with injustice and oppression."
195. Kamaal al-Deen(1): Saalem, the slave of Saaburi, informs that I asked Imam Sadeq (a.s.) concerning the verse,
أصْلُهَا ثَابِتٌ وَ فَرْعُهَا فِیْ السَّمَآءِ
Its root is firm and its branch is in the sky. (Qur'an Surah Ibraheem 14: 24)
He (a.s.) elucidated, "Its root is the Messenger of Allah (s.a.w.a.), its branch (in the sky) is Ameerul Momineen (a.s.), Hasan and Husain are its fruits, the nine descendants of Husain (a.s.) are its twigs and the Shias are its leaves. By Allah! Surely when a person from them (Shias) dies, a leaf from this tree falls." I asked regarding the verse
تُؤْتِی أُکُلَهَا کُلَّ حِینٍ بِإِذْنِ رَبِّهَا
Yielding its fruit in every season by the permission of its Lord? (Surah Ibraheem 14: 25)
He (a.s.) clarified, "Whatever comes out
1- Kamaal al-Deen, vol. 2, pg.345, Chap. 33, Tr. No. 30; Al-Seraat al-Mustaqeem, vol. 2, pg. 134, Chap. 10, Sec. 5 narrating from Saaburi, who asked Imam Sadeq (a.s.) concerning the verse, "….its root is firm and its branch is in the sky." (Surah Ibraheem (14): Verse 24), he (a.s.) explained, "The Prophet (s.a.w.a.) is its root, Ali (a.s.) is its branch, Hasan and Husain are its fruits, the nine descendants (Imams) are its twigs and the Shias are its leaves; Behaar al-Anwaar, vol. 24, pg. 141, Chap. 44, Tr. No. 7.
from the Imam's knowledge to you every year from the Hajj and the Umrah."
196. Kamaal al-Deen(1): Mufazzal Ibn Umar relates that I asked Imam Ja'far Ibn Muhammad al-Sadeq (a.s.) about the Quranic verse,
وَإِذِ ابْتَلَی إِبْرَاهِیمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ
And when your Lord examined Ibraheem with some words, then he completed these(2) what were these words? He (a.s.) replied, "These were the words that Adam (a.s.) received from his Lord due to which Allah accepted his repentance. These words were as follows, 'I ask You for the sake of Muhammad, Ali, Fatemah, Hasan and Husain that You accept my repentance, so Allah accepted his repentance. Surely He is the Oft-turning, the Merciful." I asked, 'O son of Allah's Messenger! What is the meaning of 'he completed these'?'
He (a.s.) explained, "It implies that he completed the words till the Qaem, twelve Imams, of whom nine are the descendants of Husain (a.s.)." Mufazzal requested, 'O son of Allah's Messenger! Please inform me about the saying of Allah, Mighty and Glorified be He, وَ جَعَلَهَا کَلِمَهً بَاقِیَهً فِِیْ عَقِبِه 'And He made it as a lasting word in his posterity.'(3)
He (a.s.) elaborated, "By this, He implies the Imamate. Allah, the High, has made it in the posterity of Husain till the Day of Judgment." Again I inquired, 'O son of Allah's Messenger! How is it that the Imamate continued in the posterity of Husain and not in Hasan's, although both are the sons of Allah's Messenger, his grandsons and the chiefs of
1- Kamaal al-Deen, vol. 2, pg. 358, Chap. 33, Tr. No. 57; Ma'ani al-Akhbaar, pg. 126; Al-Khesaal, vol. 1, pg. 304, Chap. 5, Tr. No. 84; Yanaabi al-Mawaddah,; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 283; Irshaad al-Quloob, vol. 2, pg. 280; Isbaat al-Hudaat, vol. 2, pg. 358, Tr. No. 178, Chap. 9 and vol. 3, pg. 84, Sec. 53, Tr. No. 783; Majma' al-Bayaan from Kitaab al-Noboovat of Shaikh Sadooq (a.r.), vol. 1, pg. 200; Noor al-Saqalain, vol. 1, pg. 57, Tr. No. 145 and vol. 4, pg. 597, Tr. No. 27; Taveel al-Ayaat al-Zaaherah, pg. 82, Tr. No. 57 and pg. 541; Tafseer al-Saafi, vol. 1, pg. 138 and vol. 2, pg. 526.
2- Surah Baqarah (2): Verse 124
3- Surah Zukhruf (43): Verse 28
the youths of paradise?'
He (a.s.) clarified, "Certainly Moosa and Haroon were Prophets, Messengers and brothers but Allah, Mighty and Glorified be He, made Prophethood in the posterity of Haroon and not in that of Moosa (a.s.) and it does not befit anybody to question Allah's action. Surely Imamate is the Caliphate of Allah in His earth and nobody can dispute His action as to why He has done so. For surely, Allah, Blessed and High be He, is Prudent in His actions. He is not questioned about what He does but the people will be questioned."
197. Faraaed al-Simtain(1): Sulaym Ibn Qais recounts, 'I saw Ali (a.s.) in the mosque of the Messenger of Allah (s.a.w.a.) during Usman's reign while a group of people were talking and discussing about knowledge and jurisprudence. Then, they mentioned about the Quraish, their virtues, their past, their migration, etc. (and the tradition continues till) the people turned to Ali (a.s.) and said, 'O Abul Hasan! What restrains you from speaking?' He (a.s.) retorted, "There is none from the living but that he has mentioned the virtue and spoken the truth.
I ask you, O Quraish and Ansaar! Because of whom Allah has granted you superiority? Due to your own selves, or your close relatives, or your family members, or due to somebody other than you?" They responded, 'Nay! Allah has granted us and obliged us due to Muhammad (s.a.w.a.) and his close relatives. All these virtues are not because of us or our relatives
1- Faraaed al-Simtain, vol. 1, pg. 312, Simt I, Chap. 58, Tr. No. 250; Kamaal al-Deen, vol. 1, pg. 274, Chap. 24, Tr. No. 25; Al-Ghadeer, vol. 1, pg. 163; Al-Ehtejaaj, pg. 145; Isbaat al-Hudaat, vol. 3, pg. 7, Sec. 28, Tr. No. 596.
or our family members.'
He (a.s.) appreciated, "You have spoken the truth, O Quraish and Ansaar! Were you not knowing that the one through whom you reached the good of this world and the hereafter is from us Ahle Bait (a.s.)?" (Thereafter, he (a.s.) commenced listing the virtues and merits of the Messenger of Allah (s.a.w.a.) and his Ahle Bait (a.s.) and the people affirmed each one of these saying, 'Yes, by Allah!'
He also proved his point through Quranic verses and the tradition of mastership in Ghadeer-e-Khumm). (In Ghadeer) Salman stood up and asked, 'O Messenger of Allah (s.a.w.a.)! What kind of mastership?' He (s.a.w.a.) responded, "Mastership like my mastership. Whoever considers me to have more authority on him than his own self must also deem Ali (a.s.) to be having more authority on him than his own self. After this, Allah, His remembrance be high, revealed,
الْیَوْمَ أَکْمَلْتُ لَکُمْ دِینَکُمْ وَأَتْمَمْتُ عَلَیْکُمْ نِعْمَتِی وَرَضِیتُ لَکُمُ الإِسْلاَمَ دِینًا
This day I have perfected for you your religion and completed My bounties upon you and am satisfied with Islam as your religion. (Qur'an Surah Maaedah 5: 3)
On this, the Messenger of Allah (s.a.w.a.) proclaimed, "Allah is Great (الله اکبر) is the completion of my Prophethood and the mastership of Ali after me is the completion of Allah's religion."
At this juncture, Abu Bakr and Umar stood up and asked, 'O Messenger of Allah (s.a.w.a.)! Are these verses concerning Ali only?' He (s.a.w.a.) replied, "Nay! These are for Ali and for my successors
till the Day of Judgment." They two requested, 'O Messenger of Allah (s.a.w.a.)! Elaborate them for us.'
He (s.a.w.a.) consented, "Ali, my brother, my minister, my heir, my successor and my caliph in my nation and after me, the master of every believer. His son, Hasan will follow him, then Husain will succeed him and then the nine descendants of Husain shall follow one after the other. The Quran is with them and they are with the Quran. Neither it will separate from them nor shall they separate from it till they meet me at the Hauz."
On hearing this tradition from Ali, they all proclaimed, 'Yes, by Allah!' (The tradition continues till he (s.a.w.a.) said)
"Then Ali (a.s.) said, 'O people! Do you know that Allah has revealed in His Book,
إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا
Surely Allah intends to keep all the filth away only from you, O Ahl al-Bait, and purify you, a purification." (Qur'an Surah Ahzaab 33: 33)
On this, the Messenger of Allah (s.a.w.a.) gathered me, (my wife) Fatemah (s.a.) and my two sons Hasan (a.s.) and Husain (a.s.), and put a cloak on us, saying, 'O Allah! These are my Ahle Bait (a.s.) and my flesh. Whatever pains them pains me, whatever hurts them hurts me and whatever distresses them causes anguish to me as well. So, You keep away from them all uncleanness and purify them as they ought to be purified.'
Umm Salmah inquired, 'Can I enter, O Messenger of Allah
(s.a.w.a.)?' He (s.a.w.a.) retorted, "You are on goodness. (But this verse has only been revealed in particular for me, my daughter (Fatemah), my brother Ali Ibn Abi Taalib (a.s.), my two sons and the nine descendants of my son Husain (a.s.)." (The tradition continues till Ali (a.s.) started talking about the descent of the verse,
لِیَکُوْنَ الرَّسُوْلُ عَلَیْکُمْ شَهِیْدًا وَ تَکُوْنُوْا
شُهَدَاء عَلَی النَّاسِ
"That the Messenger may be a witness on you and you may be a witness upon the people." (Qur'an Surah Hajj 22: 78)
(Explaining the above verse), the Messenger of Allah (s.a.w.a.) said, "It implies only thirteen people in particular, other than this Ummah." Salman (r.a.) begged, 'Explain them for us, O Messenger of Allah (s.a.w.a.)!' He (s.a.w.a.) responded, "I, my brother Ali and eleven of my sons."
They all said, 'By Allah! Yes.'
Ali (a.s.) said, "I ask you for the sake of Allah. Did you know that when the Messenger of Allah (s.a.w.a.) stood up for his final sermon, after which he never sermonized again, he (s.a.w.a.) said, 'O people! Surely I leave behind you two weighty things (ثقلین), the Book of Allah and my progeny my Ahle Bait (a.s.). Then fasten unto both of them and you will never deviate. For surely, the Gracious, the Knower has informed and promised me that these two shall not separate from each other till they meet me at the Hauz'."
Umar Ibn Khattaab stood up and asked angrily(1), 'O Messenger of Allah (s.a.w.a.)! All of your Ahle Bait
1- Some ignoramuses don't accept such quotes concerning about Umar thinking that such a behavior is tantamount to the rejection of Allah's and His Messenger's commands and prohibitions. Such defense shows the lack of knowledge concerning Umar's psychology and attitude. It should be borne in mind that such defense holds no water considering Umar's past history of questioning the policies and decisions of the Prophet (s.a.w.a.) on numerous occasions. He was the one who had objected to the Prophet (s.a.w.a.) during the Treaty of Hudaibiyyah, concerning the Mut'ah of Hajj and when he (s.a.w.a.) had asked, 'Bring me a pen and paper that I may write for you by which you will never be led astray.' On this, Umar passed a remark, which I cannot reproduce out of shame in front of Allah, His Messenger and his Ummah. Such rude and undesirable behaviour was not displayed by any of the companions of the Prophet (s.a.w.a.) with the exceptions of people like Haarith Ibn No'man Fehri (may Allah curse him and his ilk).
(a.s.)?' He (s.a.w.a.) replied, "No. Only my successors from amongst them. The first of them is Ali, my brother, my vizier, my heir, my caliph in my Ummah and the master of every believer after me. He is the first of them, followed by my son Hasan, then my son Husain and then the nine descendants of Husain, one after the other till they meet me at the Hauz. They are the witnesses of Allah in His earth, His proofs on His creation and the treasurers of His knowledge and wisdom. Whoever obeys them, has in fact obeyed Allah and whoever disobeys them has defied Allah."
{On hearing the testimony of Ali (a.s.)}, they all said, 'We bear witness that the Messenger of Allah (s.a.w.a.) said so.' Thereafter, they continued asking Ali (a.s.) questions and he did not leave anything but that he kept asking them for the sake of Allah and informed them till he (a.s.) came to the last of his virtues. He (a.s.) said many a thing about what the Messenger of Allah (s.a.w.a.) had said about him and for each testimonial, they verified and bore witness that it is the truth.
198. Kitaab Sulaym Ibn Qais(1): Ali Ibn Abi Taalib (a.s.) narrates on the authority of the Messenger of Allah (s.a.w.a.) that he (s.a.w.a.) said concerning the virtues and merits of Ali (a.s.) (after mentioning a few virtues and merits of Ali (a.s.)), "Know that he is my friend, my vizier, my chosen one, my caliph after me
1- Kitaab-o-Sulaym, pg. 171 (recent edn.)
and the master of every believing man and woman after me.
After he dies, my son will succeed him, followed by my son Husain and the nine successors from Husain's posterity. They are the guides and the guided (by Allah). They are with the truth and the truth is with them. They will not part from it and it shall not part from them till the Day of Judgment. They are the buttons of the earth to whom the earth is tied. They are the strong rope of Allah (حبل الله المتین) and His powerful cord (عروه الوثقی), which shall never wither away.
They are the proofs of Allah in His earth, His witnesses upon His creation, the treasurers of His knowledge and the mines of His wisdom. They are like the ark of Nooh (a.s.), whoever boards it, will be saved and whoever forsakes it will be drowned. Their likeness is that of the Door of Hittah among the Bani Israel, whoever entered it was a believer and whoever came out of it became an unbeliever. Allah has made their obedience obligatory in the Book (Quran) and ordered for their mastership. Whoever obeys them has obeyed Allah and whoever defies them, disobeys Allah."
199. Muqtazab al-Asar(1): Abdullah Ibn Khabbaab has narrated a tradition from both Shia as well as Sunni sources concerning the successorship of the Messenger of Allah (s.a.w.a.). Although, there are variations in the terms of the tradition but there is no difference as far as the number
1- Muqtazab al-Asar, pg. 18, Tr. No. 13; Behaar al-Anwaar, vol. 25, pg. 185, Chap. 5, Tr. No. 6.
twelve is concerned. In this book, he has brought the tradition from the Sunni sources because that was a necessary condition to establish the mastership of the twelve Imams from Sunni documents. Here, he has mentioned a lengthy tradition in which he has presented some of the proofs of Imamat and established the Imamat of Imam Ali (a.s.), Hasan (a.s.), Husain (a.s.) and the nine descendants of Husain (a.s.).
200. Al-Masaael al-Jaarudiyah(1): The Messenger of Allah (s.a.w.a.) has stated, "Surely, Allah chose me as a Prophet, selected Ali (a.s.) as my successor and chose Hasan (a.s.), Husain (a.s.) and the nine descendants of Husain (a.s.) as successors till the Day of Judgement."
201. Isbaat al-Hudaat(2): Ibn Abbas narrates that when the Messenger of Allah (s.a.w.a.) was on his deathbed, he (s.a.w.a.) advised the children of Abd Al-Muttalib as follows, "Certainly, Islam is built on five things: Mastership (الولایه), Prayers (الصلاه), Poor-rate (الزکاه), Fasting of the month of Ramazaan (الصوم) and Pilgrimage (الحجّ). As for the Mastership, it is for Allah, for His Messenger and for the believers…" Salmaan (r.a.) asked, 'O Messenger of Allah (s.a.w.a.)! Is the Mastership for all the believers or some of them in particular?' He (s.a.w.a.) replied, "Nay, it is only and specially for those whom Allah has included alongwith Himself and His Prophet (s.a.w.a.) in a number of Quranic verses."
He implored, 'Who are they, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) responded, "The first of them, the most superior of them and the best of them
1- Al-Masaael al-Jaarudiyah, pg. 7.
2- Isbaat al-Hudaat, vol. 1, pg. 658, Chap. 9, Sec. 71, Tr. No. 844; Kitaab Sulaym Ibn Qais (recent edn.), pg. 186.
is this brother of mine, Ali Ibn Abi Taalib (a.s.) – and he (s.a.w.a.) placed his hand on the head of Ali (a.s.). Followed by this son of mine after him – and he (s.a.w.a.) put his hand on the head of Hasan (a.s.). This son of mine will succeed Hasan (a.s.) – and he (s.a.w.a.) placed his hand on the head of Husain (a.s.) – and nine descendants from the posterity of Husain (a.s.) will follow him, one after the other. They are the strong rope of Allah and His powerful cord. They are the proofs of Allah upon His creation and His witnesses in His earth. Whoever obeys them, has indeed obeyed Allah and obeyed me, and whoever disobeys them has defied Allah and defied me.
They are with the Book and the Book is with them. Neither will it part company with them nor will they part company with it till they meet me at the Hauz. O children of Abd Al-Muttalib! Soon you will face oppression of Quraish from their ignorants and their devils as a revolt, calamity, their rallying against you, intending to degrade you and destroy you due to their jealousy and sedition against you. So, be patient till you meet me. (The tradition continues till he (s.a.w.a.) said) And from my Ahle Bait (a.s.) are twelve guided Imams (a.s.), each one of them calling towards Paradise. (They are) Ali (a.s.), Hasan (a.s.), Husain (a.s.) and nine descendants of Husain (a.s.), one after the
other. Their Imam and their father is Ali (a.s.) and I am the Imam of Ali (a.s.) and their Imam."
202. Kitaab Sulaym Ibn Qais(1): Ameer al-Momineen (a.s.) said, "O Sulaym! Certainly my successors are eleven of the descendants, all of them are Imams, the spoken ones (محدّثون)." I asked, 'O Ameer al-Momineen (a.s.)! Who are they?' He (a.s.) replied, "My son Hasan (a.s.), followed by my son Husain (a.s.)." Then, he (a.s.) took the hand of his grandson Ali Ibn Husain (a.s.) who was then a suckling child and said, "He will succeed Husain (a.s.) and eight of his descendants will follow him, one after the other. They are the ones on whom Allah has sworn,ووالد وما ولد
Therefore, 'the father' in this verse implies the Messenger of Allah (s.a.w.a.) and 'whatever he gives birth' refers to me. That is, these are the eleven successors." I inquired, 'O Ameer al-Momineen (a.s.)! Can two Imams exist at one time?' He (a.s.) replied, "Yes but one of them will be silent and will not speak till the first one expires."
203. Al-Arbaeen(2): The author has narrated a tradition from the book of 'Tanaaqozaat al-Bukhaari' by Emaad al-Deen Ibn Safrawah al-Hanafi which goes as follows, 'Certainly, the Imams are twelve, Ali (a.s.), Hasan (a.s.), Husain (a.s.) and the nine descendants of Husain (a.s.).
204. Manaaqeb Ahle Bait (a.s.)(3): The Messenger of Allah (s.a.w.a.) informed, "Surely, Ali Ibn Abi Taalib (a.s.) is my successor. He (a.s.) is the chief of the Muslims, the leader of the
1- Kitaab Sulaym Ibn Qais, (recent edn.), pg. 227; Isbaat al-Hudaat, vol. 1, pg. 659, Chap. 9, Sec. 71, Tr. No. 846.
2- Isbaat al-Hudaat narrating from Al-Arbaeen by Muhammad Taahir Al-Qummi, vol. 1, pg. 728, Chap. 9, Sec. 34, Tr. No. 234.
3- Isbaat al-Hudaat, vol. 1, pg. 730, Chap. 9, Sec. 36, Tr. No. 251.
pious ones and his children after him. Nine Imams will follow him from the progeny of Husain (a.s.), guides, guided, till the Day of Judgement."
205. Kamaal al-Deen(1): Abdullah Ibn Abbas cites on the authority of the Messenger of Allah (s.a.w.a.) who said, "Surely, Allah, Blessed and High be He, glanced at the earth, chose me from it and appointed me as a Prophet. Then He glanced for the second time, selected Ali (a.s.) and made him an Imam. Thereafter, He ordered me that I take Ali (a.s.) as a brother, friend, successor, caliph and vizier.
So, Ali (a.s.) is from me and I am from Ali (a.s.). He is the husband of my daughter and the father of my two grandsons, Hasan (a.s.) and Husain (a.s.). Know that surely Allah, Blessed and High be He, has appointed me and them as proofs upon His servants. From the offspring of Husain (a.s.), He has designated Imams who will stand by my affair and will protect my will. The ninth of them will be the Qaem (a.s.) of my Ahle Bait (a.s.).
He will be the Mahdi (a.t.f.s.) of this nation and the most similar to me in traits, words and deeds. He will appear after a prolonged occultation and a deviating confusion. After that, he will announce the command of Allah and manifest the religion of Allah, Mighty and Majestic be He. The assistance of Allah and His angels will help him. He will fill the earth with justice and equity
1- Kamaal al-Deen, vol. 1, pg. 257, Chap. 24, Tr. No. 2; Kefaayah al-Asar, pg. 110, Chap. 10, Tr. No. 1; Irshaad al-Quloob, vol. 2, pg. 272; Behaar al-Anwaar, vol. 36, pg. 282, Chap. 41, Tr. No. 105; Al-Insaaf, pg. 155, Tr. No. 155; Munaar al-Huda, pg. 368.
as it would be replete with injustice and tyranny."
206. Kefaayah al-Asar(1): Abdullah Ibn Mas'ood narrates from the Messenger of Allah (s.a.w.a.), "The Imams after me are twelve. Nine are from the offspring of Husain (a.s.) and the ninth of them is their Mahdi (a.t.f.s.)."
207. Kefaayah al-Asar(2): Abu Saeed al-Khudri narrates that he heard the Messenger of Allah (s.a.w.a.) say to Husain (a.s.), "You are the Imam, son of Imam and brother of Imam. Nine from your offspring will be Imams, good doers. The ninth of them is their Qaem."
208. Kefaayah al-Asar(3): Abu Saeed al-Khudri recounts that he heard the Messenger of Allah (s.a.w.a.) say, "The Imams after me are twelve. Nine will be from the descendants of Husain (a.s.) and the ninth of them is their Qaem. Then congratulations to the one who loves them and woe unto him who bears malice against them."
209. Kefaayah al-Asar(4): Abu Saeed al-Khudri narrates that I heard the Messenger of Allah (s.a.w.a.) say to Husain (a.s.), "O Husain! You are an Imam, the son of an Imam. Nine from your descendants are Imams and righteous. The ninth of them is their Qaem (a.t.f.s.)." He (s.a.w.a.) was asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams are there after you?' He (s.a.w.a.) replied, "Twelve, nine of them will be from the offspring of Husain (a.s.)."
210. Kefaayah al-Asar(5): Abu Saeed al-Khudri recollects that the Messenger of Allah (s.a.w.a.) said, "The Imams after me are twelve. Nine will be from the progeny of Husain (a.s.) and the
1- Kefaayah al-Asar, pg. 23, Chap. 2, Tr. No. 1; Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 295, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 282, Chap. 41, Tr. No. 104; Al-Insaaf, pg. 153, Tr. No. 151.
2- Kefaayah al-Asar, pg. 28, Chap. 3, Tr. No. 1; Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 295, Tr. No. 3; Al-Insaaf, pg. 231, Tr. No. 222; Behaar al-Anwaar, vol. 36, pg. 290, Chap. 41, Tr. No. 113.
3- Kefaayah al-Asar, pg. 30, Chap. 3, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 291, Chap. 41, Tr. No. 115; Al-Insaaf, pg. 230, Tr. No. 223.
ninth is their Qaem (a.t.f.s.)." Then he (s.a.w.a.) said, "None will bear malice against us but a hypocrite."
211. Kefaayah al-Asar(1): Abu Saeed al-Khudri narrates that he heard the Messenger of Allah (s.a.w.a.) say, "The Imams after me are twelve. Nine of them are from the posterity of Husain (a.s.) and the ninth of them is their Qaem."
212. Kefaayah al-Asar(2): Abu Saeed al-Khudri recounts that he heard the Messenger of Allah (s.a.w.a.) say, "The Caliphs after me are twelve, nine of them are from the progeny of Husain (a.s.). The ninth of them is their Qaem and their Mahdi. Congratulations to their lovers and woe unto those who bear malice against them."
213. Kefaayah al-Asar(3): Abu Zarr al-Ghaffaari narrates that the Messenger of Allah (s.a.w.a.) informed, "The Imams after me are twelve, nine will be from the progeny of Husain (a.s.) and the ninth will be their Qaem. Know that their example is that of the ark of Nooh (a.s.), whoever boards it, will be saved and whoever turns away from it will be drowned. Their likeness is also like that of the Door of Hittah of the Bani Israel."
214. Kefaayah al-Asar(4): Salmaan al-Farsi (a.r.) narrates that I went to the Messenger of Allah (s.a.w.a.) while Hasan (a.s.) and Husain (a.s.) were with him and were dining. The Prophet (s.a.w.a.) was putting one morsel in the mouth of Hasan (a.s.) and the next one in the mouth of Husain (a.s.). When they finished eating, the Messenger of Allah (s.a.w.a.) put Hasan (a.s.)
1- Kefaayah al-Asar, pg. 31, Chap. 3, Tr. No. 6; Al-Insaaf, pg. 231, Tr. No. 225; Behaar al-Anwaar, vol. 36, pg. 292, Chap. 41, Tr. No. 118.
on his shoulder and Husain (a.s.) on his lap and asked, "O Salmaan! Do you love them?" I replied, 'O Messenger of Allah (s.a.w.a.)! How can I not love them while their status is like your status?'
He (s.a.w.a.) informed me, "O Salmaan! Whoever loves them has indeed loved me and whoever loves me has loved Allah." Then he (s.a.w.a.) put his hand on the shoulder of Husain (a.s.) and said, "He is an Imam, the son of an Imam. Nine of his descendants are Imams, righteous, trustworthy, infallible and the ninth of them is their Qaem."
215. Maqtal al-Husain by Khwaarazmi(1): Salmaan al-Muhammadi (r.a.) narrates that he went to the Prophet (s.a.w.a.), while Husain (a.s.) was sitting on his thigh and he (s.a.w.a.) was kissing his eyes and lips, saying, "Certainly, you are a Chief (sayyad), the son of a chief and the father of chiefs. Surely, you are an Imam, the son of an Imam and the father of Imams. Indeed, you are a proof, the son of a proof and the father of nine proofs from your posterity, the ninth of them is their Qaem."
216. Kefaayah al-Asar(2): Salmaan al-Faarsi narrates that the Messenger of Allah (s.a.w.a.) stated, "The Imams after me are equal to the number of the chiefs of Bani Israel and they were twelve." Then he (s.a.w.a.) put his hand on the back of Husain (a.s.) and said, "Nine will be from his posterity. The ninth of them will be their Mahdi, who will fill the
1- Maqtal al-Husain by Khwaarazmi, vol. 1, pg. 146, Sec. 7; Meah Manqebah, pg. 124, the 58th Manqebah; Kefaayah al-Asar, pg. 45, Chap. 5, Tr. No. 5; Kamaal al-Deen, vol.1, pg.262, Chap. 24, Tr. No. 9; Al-Khesaal, vol. 2, pg. 475, Chap. 12, Tr. No. 38; Al-Oyoon, vol. 1, pg. 52, Chap. 6, Tr. No. 17; Behaar al-Anwaar, vol. 43, pg. 295, Chap. 12, Tr. No. 56; Al-Awaalem, vol. 17, pg. 73, Chap. 7, Tr. No. 1; Hilyah al-Abraar, vol. 2, pg. 720, Tr. No. 128; Al-Insaaf, pg. 164, Tr. No. 172; Munaar al-Huda, pg. 370.
2- Kefaayah al-Asar, pg. 47, Chap. 5, Tr. No. 6; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 295, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 290, Chap. 41, Tr. No. 112; Al-Insaaf, pg. 36, Tr. No. 38
earth with justice and equity as it would be filled with injustice and oppression. Then woe unto those who bear malice against them!"
217. Kefaayah al-Asar(1): Jaaber Ibn Abdullah al-Ansaari (r.a.) recounts, 'I was with the Prophet (s.a.w.a.) in the house of Umm Salmah (r.a.) when the verse descended, 'Surely Allah has kept away from you all uncleanness, O people of the House, and purified you, a thorough purification.'(2) The Prophet (s.a.w.a.) called out to Hasan (a.s.), Husain (a.s.) and Fatemah (s.a.) and made them sit before him. Thereafter, he called out to Ali (a.s.) and making him sit behind him (s.a.w.a.), he (s.a.w.a.) prayed, "O Allah! These are my Ahle Bait (a.s.). So, dispel all uncleanness from them and purify them, a thorough purification." Umm Salmah inquired, 'Am I with them, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) retorted, "You are on goodness."
I (Jaaber) said, 'O Messenger of Allah (s.a.w.a.)! Indeed Allah has honored this pure progeny and blessed offspring by dispelling uncleanness from them.' He (s.a.w.a.) replied, "O Jaaber! They are my progeny, from my flesh and my blood. My brother is the chief of the successors, my two sons are the best of grandsons, my daughter is the leader of all women and from us is the Mahdi."
I asked, 'O Messenger of Allah (s.a.w.a.)! And who is the Mahdi?' He (s.a.w.a.) clarified, "Nine of the Husain's (a.s.) descendants are righteous Imams. The ninth of them is their Qaem, who will fill the earth with justice and
1- Kefaayah al-Asar, pg. 65, Chap. 7, Tr. No. 4; Behaar al-Anwaar, vol. 36, pg. 308, Chap. 41, Tr. No. 147; Al-Insaaf, pg. 149, Tr. No. 144
2- Surah Ahzaab (33): Verse 33
equity, as it would be replete with tyranny and injustice. He will fight for the exegesis (of the Holy Quran) as I had struggled for its descent."
218. Kefaayah al-Asar(1): Zaid Ibn Saabit chronicles that Hasan (a.s.) and Husain (a.s.) became ill. The Messenger of Allah (s.a.w.a.) paid a visit to them. He took them, kissed them, raised his hands towards the sky and prayed, "O Allah! Lord of the seven heavens and whatever they shadow! Lord of the winds and whatever they pollinate! O Allah! Lord of everything! You are the First, so there is nothing prior to You. You are the Hidden, so there is nothing hidden from You. Lord of Jibraeel (a.s.), Mikaaeel (a.s.) and Israafeel (a.s.)! God of Ibraheem (a.s.), Ishaaq (a.s.) and Yaqoob (a.s.)! I ask You that you oblige both of them through Your relief. Place them beneath Your shelter and Your protection. For the sake of Your mercy, do away all kinds of evils and harms from them."
Then he (s.a.w.a.) placed his hand on the shoulder of Hasan (a.s.) and said, "You are Imam, the son of Allah's friend." Then, he (s.a.w.a.) put his hand on the back of Husain (a.s.) and remarked, "You are Imam, the father of nine Imams. From your offspring are nine righteous Imams. The ninth of them is their Qaem. Whoever fastens unto them and the Imams from your progeny will be with us on the Day of Judgment. He will be with us in paradise at our
1- Kefaayah al-Asar, pg. 95, Chap. 12, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 317, Chap. 41, Tr. No. 167; Al-Insaaf, pg. 264, Tr. No. 248
levels." Jaaber (a.r.) narrates that due to the supplications of the Messenger of Allah (s.a.w.a.), both of them were cured of their illnesses.
219. Kefaayah al-Asar(1): Zaid Ibn Saabit recounts that the Messenger of Allah (s.a.w.a.) sermonized, "O people! Shall I guide you to the grandfather and the grandmother of the best of people?" We replied, 'Yes, O Messenger of Allah (s.a.w.a.)!' He (s.a.w.a.) commenced, "Hasan (a.s.) and Husain (a.s.), I am their grandfather, while their grandmother is Khadijah, the lady of the women of paradise. Shall I guide you the mother and father of the best of people?" We replied, 'Yes, O Messenger of Allah (s.a.w.a.).'
He (s.a.w.a.) informed, "Hasan (a.s.) and Husain (a.s.), their father is Ali Ibn Abi Taalib (a.s.) and their mother Fatemah, the chief of the women of the universe. Shall I guide you the paternal uncle and paternal aunt of the best of people?" We exclaimed, 'Yes, O Messenger of Allah (s.a.w.a.)!' He (s.a.w.a.) replied, "Hasan (a.s.) and Husain (a.s.), their uncle is Ja'far al-Tayyaar (the son of Abu Taalib) and their aunt is Umm Haani, the sister of Ali Ibn Abi Taalib (and the daughter of Abu Taalib). O people! Shall I guide you the maternal uncle and maternal aunt of the best of the people?" We said, 'Yes, O Messenger of Allah (s.a.w.a.)!'
He (s.a.w.a.) informed, "Their maternal uncle is Qasem, the son of Allah's Messenger, and their maternal aunt is Zainab, his daughter." At this juncture, the Messenger of Allah (s.a.w.a.) started
1- Kefaayah al-Asar, pg. 98, Chap. 12, Tr. No. 5; Al-Insaaf, pg. 265, Tr. No. 249; Behaar al-Anwaar, vol. 36, pg. 319, Chap. 41, Tr. No. 170; Al-Seraat al-Mustaqeem, vol. 2, pg. 116, Chap. 10, Sec. 4.
crying and invoked, "The curse of Allah, His angels and all the people be on the killers of these two (Hasan and Husain-a.s.).
Surely, from the offspring of Husain (a.s.) shall emerge Imams, righteous, trustworthy, infallible and just. And from us is the Mahdi of this Ummah, behind whom Eesa (a.s.), the son of Maryam, will pray." We asked, 'Who is he, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) informed, "He is the ninth from the offspring of Husain (a.s.). There will be nine righteous Imams from the offspring of Husain (a.s.) and the ninth of them will be their Mahdi. He will fill the earth with justice and equity, as it would be replete with injustice and tyranny."
220. Kefaayah al-Asar(1): Husain Ibn Ali (a.s.) informs that an Arab (Bedouin) came to the Messenger of Allah (s.a.w.a.) with the intention of accepting Islam. He had a lizard with him in his bag, which he had captured in the desert. The Prophet (s.a.w.a.) began presenting Islam to him.
He argued, 'I will not believe in you, O Muhammad, till this lizard believes in you' and taking the lizard out of his bag, he flung it on the ground. It started running out of the mosque.
The Messenger of Allah (s.a.w.a.) demanded, "O lizard! Who am I?"
It answered, 'You are Muhammad Ibn Abdullah Ibn Abd al-Muttalib Ibn Haashim Ibn Abd Munaaf.'
He (s.a.w.a.) asked, "O lizard! Whom do you worship?"
It rejoined, 'I worship the Allah, Who split the grain, created the breeze, took Ibraheem (a.s.)
1- Kefaayah al-Asar, pg. 172, Chap. 25, Tr. No. 3; Al-Insaaf, pg. 328, Tr. No. 303; Behaar al-Anwaar, vol. 36, pg. 342, Chap. 41, Tr. No. 208; Al-Seraat al-Mustaqeem, vol. 2, pg. 129, Chap. 10, Sec. 4
as a friend, conversed with Moosa (a.s.) during (his) supplications and chose you, O Muhammad.'
The Bedouin declared, 'I witness that there is no god but Allah and surely you are the Messenger of Allah (s.a.w.a.) with truth. So, inform me, will there be a Prophet after you?'
He (s.a.w.a.) clarified, "No. I am the seal of the Prophets but after me, there will be just Imams from my progeny equal to the number of the chiefs of Bani Israel. The first of them is Ali Ibn Abi Taalib (a.s.) and he is the Imam and the Caliph after me. Nine Imams will be from his offspring" placing his hand on my (Husain) chest. "The Qaem is their ninth. He will stand with religion in the last era just as I stood with it in the first."
Instantly, the Bedouin recited a few verses glorifying the Messenger of Allah (s.a.w.a.). He (s.a.w.a.) inquired, "O Brother of Bani Sulaym! Do you have any money with you?" He answered, 'I swear by the One Who honored you with Prophethood and revered you with Messengership! There are four thousand houses in Bani Sulaym and there is none poorer than me.'
On hearing this, the Messenger of Allah (s.a.w.a.) gave him his own camel. When the Bedouin returned to his people, he informed them about the entire event. They said, 'The Bedouin accepted Islam in the greed of the camel!' Aggrieved by what they said, he spent the remaining part of the day in a hill and did
not eat anything. On the morrow, he came to the Messenger of Allah (s.a.w.a.) and recited another poem glorifying the Prophet (s.a.w.a.) and expressing his state (of hunger and want). When the Messenger of Allah (s.a.w.a.) heard his verses, he (s.a.w.a.) requested Ali (a.s.), "O Ali! Give the Bedouin what he needs." Ali (a.s.) took him to the house of Fatemah (s.a.), satiated his hunger, and gave him a camel and a few dates.
221. Kefaayah al-Asar(1): Husain Ibn Ali (a.s.) narrates, "The Messenger of Allah (s.a.w.a.) used to say to me while giving me glad-tidings, 'O Husain! You are the leader, the son of a leader, the father of leaders, nine of your descendants will be the righteous Imams. The ninth of them will be their Mahdi. You are an Imam, the son of an Imam and the father of nine Imams from your offspring. The ninth of them will be their Mahdi, who will fill the earth with justice and equity. He will rise in the last era as I stood in the first'."
222. Kefaayah al-Asar(2): Fatemah (s.a.) recounts, "The Messenger of Allah (s.a.w.a.) visited me when my son Husain (a.s.) was born. I handed him over to the Messenger of Allah (s.a.w.a.) while he was wrapped in yellow diapers. He (s.a.w.a.) replaced them with white diapers and told me, 'O Fatemah! Take him. Surely, he is the Imam, son of an Imam and the father of nine Imams from his posterity. They will be righteous Imams and the
1- Kefaayah al-Asar, pg. 176, Chap. 25, Tr. No. 5; Al-Insaaf, pg. 221, Tr. No. 213; Behaar al-Anwaar, vol. 36, pg. 344, Chap. 41, Tr. No. 210; Al-Seraat al-Mustaqeem, vol. 2, pg. 130, Chap. 10, Sec. 4.
ninth is their Qaem'."
223. Kefaayah al-Asar(1): Imam Husain (a.s.) chronicles that my mother Fatemah (s.a.) told me, "When you were born, the Messenger of Allah (s.a.w.a.) visited me. I handed you to him (s.a.w.a.) in yellow diapers. He (s.a.w.a.) replaced them with white diapers, recited the Azaan in your right ear and the Eqaamah in your left ear. Then he (s.a.w.a.) told me, 'O Fatemah! Take him. Indeed he is the father of Imams, nine of his descendants will be righteous Imams and the ninth of them will be their Mahdi (a.t.f.s.)'."
224. Kefaayah al-Asar(2): Mahmood Ibn Lubaid narrates, "When the Messenger of Allah (s.a.w.a.) expired, Fatemah (s.a.) used to visit the graves of the martyrs, the grave of Hamzah (a.s.) in particular, and cry. After a few days, I went to the grave of Hamzah (a.s.) and saw her (s.a.) crying there. I waited for a while, until she stopped crying. Thereafter, I approached her, did salaam to her and beseeched, 'O chief of the woman-folk! By Allah, your crying has ripped my heart apart.' She (s.a.) retorted, "O Aba Amr! I have the right to cry because I have lost the best of fathers, the Messenger of Allah (s.a.w.a.). How eager I am to join the Messenger of Allah (s.a.w.a.)!' Then she recited an elegy in memory of her father".
I said, 'My lady! I want to ask you a question that has been troubling me for quite some time.' She (s.a.) said, "Ask." I inquired, 'Did the Messenger of
2- Kefaayah al-Asar, pg. 197,Chap. 28, Tr. No. 7; Al-Insaaf, pg. 290, Tr. No. 263; Behaar al-Anwaar, vol. 36, pg. 352, Chap. 41, Tr. No. 224; Al-Seraat al-Mustaqeem, vol. 2, pg. 123, Chap. 10, Sec. 3.
Allah (s.a.w.a.) appoint Ali (a.s.) for Imamat before his demise?' She (s.a.) exclaimed, "Amazing! Have you all forgotten the day of Ghadeer-e-Khumm?" I answered, 'Certainly that was there but you inform me of that in which he (s.a.w.a.) had made you a confidante.'
She (s.a.) elaborated, "I hold Allah the High as Witness that I have heard him say, 'Ali is the best that I am appointing amongst you. He is the Imam and the caliph after me. My two grandsons and nine from the progeny of Husain (a.s.) are righteous Imams. If you follow them, you will find them guides and guided (by Allah). But if you oppose them, differences will plague you till the Day of Judgement'." I asked, 'My lady! Then why did he (a.s.) sit upon his right?' She (s.a.) shot back, "O Aba Amr! Indeed the Messenger of Allah (s.a.w.a.) declared, 'The example of an Imam is like that of Ka'bah, people go to it but it does not go to the people'."
Then she (s.a.) said, "By Allah! Had they left the truth to whom it belonged and followed the progeny of their Prophet (s.a.w.a.), no two individuals would have disputed about Allah, the High. Generations would follow in the same manner until our Qaem (a.t.f.s.), the ninth from the descendants of Husain (a.s.), reappeared. But they brought ahead whom Allah had kept behind and they kept back whom Allah had advanced. When the Prophet (s.a.w.a.) expired and they laid him in his grave,
they chose with their desire and acted whimsically. Woe unto them! Did they not hear the sayings of Allah,
وَ رَبُّکَ یَخْلُقُ مَا یَشَاءُ وَ یَخْتَار مَا کَانَ لَهُمُ الْخِیَرَه
(Qur'an Surah Qasas 28: 68)
'And your Lord creates what He pleases and chooses. There is no choice for them.' Nay! They heard but they were as Allah,
Glorified be He, has described
فَتَعسًا لَهُمْ وَ اَضَلّ اَعْمَالَهُمْ
(Qur'an Surah Hajj 22: 46)
'For surely their eyes were not blind but it was their hearts in their chests that had become blind.'
How wrong were they! They unfolded their hopes in this world and they forgot their deaths.
فَإِنَّهَا لَا تَعْمَی الْأَبْصَارُ وَلَکِن تَعْمَی الْقُلُوبُ الَّتِی فِی الصُّدُورِ
And (as for) those who disbelieve, for them is destruction and He has made their deeds ineffective.
(Qur'an Surah Muhammad 47: 8)
اعُوْذُ بِکَ یَا رَبِّ من الحور بعد الکور
O Lord! I seek refuge in You from loss after profit.
225. Kamaal al-Deen(1): Abd al-Rahmaan Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) said, "The disputers in the religion of Allah have been cursed on the tongues of seventy prophets (a.s.). Whoever disputes concerning the signs of Allah, has indeed disbelieved. Allah, Mighty and Glorified be He, says,
مَا یُجَادِلُ فِی آیَاتِ اللهِ اِلاَّ الَّذِیْنَ کَفَرُوْا فَلاَ یَغْرُرْکَ تَقَلّبُهُمْ فِی الْبِلاَد
None dispute concerning the communications of Allah but those who disbelieve, therefore let not their going to and fro in the cities deceive you. (Qur'an Surah Gaafir 40: 4.)
Whoever explains the Quran whimsically, he has forged a lie against Allah
1- Kamaal al-Deen, vol. 1, pg. 256, Chap. 24, Tr. No. 1; Al-Amaali, 7th Majlis, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 226, Chap. 41, Tr. Nos. 2 3; Al-Insaaf, pg. 213, Tr. No. 210; Rauzah al-Waaezeen, vol. 1, pg. 100, Al-Seraat al-Mustaqeem, vol. 2, pg. 115, Chap. 10, Sec. 3; Isbaat al-Hudaat, vol. 3, pg. 25, Sec. 35, Tr. No. 8645; Mashaareqo Anwaar al-Yaqeen, pg. 56; Munaar al-Huda, pg. 367.
and whoever passes a judgment amongst the people without knowledge, upon him is the curse of the sky and the earth." I requested, 'O Messenger of Allah (s.a.w.a.)! Guide me to salvation.' He (s.a.w.a.) advised, "O son of Samarah! When desires differ and opinions vary, then fasten unto Ali Ibn Abi Taalib (a.s.). For surely, he (a.s.) is the Imam of my Ummah and my caliph upon them after me. He (a.s.) is the distinguisher, who will differentiate between truth and falsehood.
Whoever asks him (a.s.), he will answer him and whoever seeks guidance from him (a.s.), he will guide him. Whoever searches for truth in him shall find it. Whoever requests guidance from him, will find it. Whoever seeks refuge in him, will be secure. Whoever fastens unto him, will be saved. Whoever follows him, he (a.s.) will guide him.
O son of Samarah! Whoever amongst you is at peace with him and takes him as a master will be safe. However, whoever rejects him and bears enmity against him, will be destroyed. O son of Samarah! Surely Ali (a.s.) is from me. His soul is from my soul and his soil (teenat) is from my soil. He is my brother and I am his brother. He is the husband of my daughter Fatemah (s.a.), the chief of the women of the Universe, from the beginning to the end. From him are the two Imams of my Ummah and the two chiefs of the youth of Paradise, Hasan and
Husain (a.s.), and the nine descendants of Husain (a.s.). The ninth of them is the Qaem of my Ummah, who will fill the earth with justice and equity as it would be filled with injustice and oppression."
226. Kamaal al-Deen(1): Imam Hasan al-Askari (a.s.) narrates from his forefathers that the Messenger of Allah (s.a.w.a.) said to Ali Ibn Abi Taalib (a.s.), "O Ali! None will love you but the one whose birth is pure and none will hate you but the one of impure birth. None will befriend you but a believer and none will bear enmity against you but a disbeliever."
Abdullah Ibn Masood stood up and asked, 'O Messenger of Allah (s.a.w.a.)! We came to know the sign of impure birth and a disbeliever in your life by malice and enmity against Ali (a.s.). But what is the sign of impure birth and disbelief after you, when Islam will appear only on the tongues while its essence shall remain concealed?' He (s.a.w.a.) answered, "O son of Masood! Surely, Ali Ibn Abi Taalib (a.s.) is your Imam after me and my caliph upon you. After he expires, my son Hasan (a.s.) is your Imam after him and my caliph upon you. When he dies, my son Husain (a.s.) is your Imam after him and my caliph upon you.
Thereafter nine descendants of Husain (a.s.), one after the other are your Imams and my caliphs upon you. The ninth of them is the Qaem of my nation, who will fill the
1- Kamaal al-Deen, vol. 1, pg. 261, Chap. 24, Tr. No. 8; Al-Ehtejaaj, pg. 69; Al-Insaaf, pg. 241, Tr. No. 232; Behaar al-Anwaar, vol. 36, pg. 246, Chap. 41, Tr. No. 59.
earth with justice and equity, as it would be fraught with injustice and oppression. None shall love them save the one whose birth is pure and none shall hate them but the one with impure birth.
None will befriend them but a believer and none will bear enmity against them but a disbeliever. Whoever denies any one amongst them has indeed denied me and whoever denies me has indeed denied Allah, Mighty and Glorified be He. Whoever rejects even one from them, then indeed he has rejected me and whoever rejects me has rejected Allah, Mighty and Glorified be He. For certainly, their obedience is my obedience and my obedience is the obedience of Allah.
(Similarly), their disobedience is my disobedience and my disobedience is the disobedience of Allah, Mighty and Glorified be He. O son of Masood! Keep away from any skepticism in your heart concerning their judgments, lest you become a disbeliever. By the Might of my Lord, I am not indulging in pretense nor am I speaking from my desire concerning Ali and the Imams from his descendants."
Then he (s.a.w.a.) raised his hands towards the sky and prayed, "O Allah! You take him as Your slave whoever takes my caliphs and the Imams of my Ummah after me as their masters, and You take as enemy whoever takes them as enemy. You help him who helps them and You forsake him who forsakes them. Do not leave the earth without a proof from them, either he
is apparent, or occult and fearful that Your religion, Your proof and Your arguments may not be nullified." Then he (s.a.w.a.) said, "O son of Masood! I have told you now, all those things which if you leave them, you will be destroyed but if you fasten unto them, you will be saved. And safe is the one who follows the guidance."
227. Kamaal al-Deen(1): Asbagh Ibn Nubaatah chronicles that one day Ameerul Momineen Ali Ibn Abi Taalib (a.s.) came out, holding the hand of his son Hasan, while he (a.s.) was saying, "The Messenger of Allah (s.a.w.a.) met us in a similar fashion one day. That is, my hand was in his hand and he (s.a.w.a.) was saying, 'The best of creatures after me, and their chief is this brother of mine and he is the Imam of every Muslim and the master of every believer after my death.
Beware! And certainly I declare, 'The best of creatures after me, and their chief is this son of mine and he is the Imam of every Muslim and the master of every believer after my death. Beware! He will be oppressed after me just as I was oppressed after the Messenger of Allah (s.a.w.a.). The best of creatures and their chief after Hasan is my son and his brother Husain (a.s.), the oppressed after his brother and the martyr at Karbala. Know that he and his companions are the chiefs of the martyrs on the Day of Judgment. After Husain
1- Kamaal al-Deen, vol. 1, pg. 259, Chap. 24, Tr. No. 5; Al-Insaaf, pg. 280, Tr. No. 257; Isbaat al-Hudaat, vol. 2, pg. 379, Chap. 9, Tr. No. 216; Qasas al-Anbiyaa, pg. 266, Sec. 16, Tr. No. 439; Munaar al-Huda, pg. 369
(a.s.), nine of his descendants are Allah's Caliphs in His earth, His proofs upon His servants, His trustees upon His revelation, the Imams of the Muslims, the leaders of the believers and the pilots of the pious.
The ninth (of the Imams) is the Qaem through whom Allah will fill the earth with light after its darkness, justice after its oppression and knowledge after its ignorance. By the One Who sent my brother Muhammad with Prophethood and chose me for Imamat, revelation has descended from the sky in this regard on the tongue of the Trustworthy Spirit Jibraeel (a.s.). Indeed, the Messenger of Allah (s.a.w.a.) was asked while I was with him (s.a.w.a.), concerning the Imams after him. He (s.a.w.a.) replied to the questioner,
وَالسّمَاءِ ذَاتِ الْبُرُوْج
By the sky, the possessor of constellations! (Qur'an Surah Buruj 85:1)
Certainly, their number is equal to the number of the constellations, by the Lord of the nights, days and months and their number is equal to the number of the months!" The questioner asked, 'Who are they, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) placed his hand on my head and said, "He is the first of them and the last of them is Mahdi. Whoever befriends them has befriended me and whoever bears enmity against them bears enmity against me. Whoever loves them loves me and whoever bears malice against them, bears malice against me. Whoever denies them denies me and whoever recognizes them, recognizes me.
Through them, Allah, Mighty and Glorified be
He, will protect His religion, inhabit His cities and sustain His servants. Due to them, rains descend from the skies and the earth throws up its bounties. They are my chosen ones, my caliphs, the Imams of the Muslims and the masters of the believers."
228. Kamaal al-Deen(1): Ali Ibn Moosa al-Reza (a.r.) narrates from his forefathers that the Messenger of Allah (s.a.w.a.) said, "Whoever desires to fasten unto my religion and board the ark of salvation after me, he must follow Ali Ibn Abi Taalib (a.s.), bear enmity against his enemies and befriend with his friends. For surely, he (a.s.) is my successor and my caliph on my nation in my life and after my death. He (a.s.) is the chief of every Muslim and the chief of every believer after me. His saying is my saying, his command is my command, his prohibition is my prohibition, his follower is my follower, his helper is my helper and one who forsakes him has forsaken me."
Then he (s.a.w.a.) continued, "Whoever separates from Ali (a.s.) after me, shall not see me and I will not see him on the Day of Judgment. Whoever opposes Ali (a.s.), Allah will make Paradise forbidden for him, his abode will be the Hell-fire, and evil will be his fate. Whoever forsakes Ali (a.s.), he will be forsaken on the Day of Presentation, and whoever helps Ali (a.s.) Allah will help him on the day he will meet Him. Allah's Hujjah (a.s.) will prompt his answers
1- Kamaal al-Deen, vol. 1, pg. 260, Chap. 24, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 254, Chap. 41, Tr. No. 70; Al-Insaaf, pg. 131, Tr. No. 120; Munaar al-Huda, pg. 370
to him on the day of questioning."
Thereafter he (s.a.w.a.) said, "Hasan (a.s.) and Husain (a.s.) are the two Imams of my Ummah after their father and the leaders of the youth of Paradise. Their mother is the chief of the women of universe, and their father is the chief of the successors. From the descendants of Husain (a.s.), there will be nine Imams, and the ninth of them will be the Qaem of my progeny. Their obedience is my obedience and their defiance is my defiance. I will complain to Allah against those who challenge their superiority and deny their sanctity after me. Allah suffices as a Master and as a Helper for my progeny and the Imams of my Ummah, and as an Avenger for those who have denied them their rights.
وَسَیَعْلَمُ الَّذِینَ ظَلَمُوا أَیَّ مُنقَلَبٍ یَنقَلِبُونَ
And they who act unjustly shall know to what final place of turning they shall turn back. (Qur'an Surah Shuara 26: 227)
229. Kamaal al-Deen(1): Ali Ibn Moosa al-Reza (a.r.) narrates from his forefathers that the Messenger of Allah (s.a.w.a.) said, "I am the chief of the creation of Allah, Mighty and Glorified be He. I am better than Jibraeel, Mikaaeel, Israafeel, the carriers of the Throne (arsh), all the close angels of Allah and the messengers of Allah (s.a.). I am the owner of the Intercession (شفاعه) and the honorable Hauz. I and Ali are the fathers of this Ummah.
Whoever recognizes us has indeed recognized Allah, Mighty and Glorified be He.
1- Kamaal al-Deen, vol. 1, pg. 261, Chap. 24, Tr. No. 7; Behaar al-Anwaar, vol. 26, pg. 342, Chap. 8, Tr. No. 13 vol. 36, pg. 255, Chap. 41, Tr. No. 71; Al-Insaaf, pg. 132, Tr. No. 121; Munaar al-Huda, pg. 370.
And whoever refutes us has indeed refuted Allah, Mighty and Glorified be He. From Ali are the two grandsons of my Ummah and the chiefs of the people of Paradise, Hasan (a.s.) and Husain (a.s.). From the descendants of Husain (a.s.) are nine Imams (a.s.), their obedience is my obedience and their disobedience is my disobedience. The ninth of them is their Qaem and their Mahdi."
230. Kamaal al-Deen(1): Imam Hasan al-Mujtaba (a.s.) recounts, "I and my brother (Husain) went to my grandfather, the Messenger of Allah (s.a.w.a.). He (s.a.w.a.) made me sit on one lap and made my brother sit on the other. Then he (s.a.w.a.) kissed us and said, 'By my father! You two are Imams, grandsons and virtuous. Allah has chosen you from me, from your father and your mother. He has also chosen from your progeny, O Husain, nine Imams. The ninth of them is their Qaem and all of them are equal before Allah in superiority and status'."
231. Kamaal al-Deen(2): Imam al-Sadeq (a.s.) narrates from his forefathers that the Messenger of Allah (s.a.w.a.) said, "Surely Allah, Mighty and Glorified be He, chose Friday from the days, the month of Ramazaan from the months, the Night of Power (لیله القدر) from the nights, chose me from all the Prophets and chose Ali (a.s.) from me. He granted him (Ali (a.s.)) superiority over all the successors. From Ali (a.s.) He chose Hasan (a.s.) and Husain (a.s.) and from Husain (a.s.), He chose the successors from his descendants. They
1- Kamaal al-Deen, vol. 1, pg. 269, Chap. 24, Tr. No. 12; Dalaael al-Imaamah, pg. 237; Behaar al-Anwaar, vol. 36, pg. 255, Chap. 41, Tr. No. 72; Al-Insaaf, pg. 53, Tr. No. 43; Isbaat al-Hudaat, vol. 1, pg. 654, Sec. 67, Chap. 9, Tr. No. 823 narrating from the "Book of Virtues" by Husain Ibn Hamdaan.
2- Kamaal al-Deen, vol. 1, pg. 281, Chap. 24, Tr. No. 32; Dalaael al-Imaamah, pg. 240; Al-Ghaibah by No'maani, pg. 67, Chap. 4, Tr. No. 7; Al-Ghaibah of Shaikh Tusi (a.r.), pg. 140, Tr. No. 107; Isbaat al-Wasiyyah, pg. 251; Al-Mo'tabar, pg. 24; Muqtazab al-Asar, pg. 9, Tr. No. 9; Taqreeb al-Maarif, pg. 176; Al-Mohtazar, pg. 159; Behaar al-Anwaar, vol. 25, pg. 363, Chap. 12, Tr. No. 22 vol. 36, pg. 256, Chap. 41, Tr. No. 74 pg. 260, Chap. 41, Tr. No. 80 pg. 372, Tr. No. 234.
(descendants) will dispel the distortion of the exaggerators (غالین) from the Quran, the plagiarism of the liars and the interpretation of the deviated ones. The ninth of them is their Qaem (a.t.f.s.) and he is their apparent and their concealed."
232. Al-Ikhtesaas(1): Salmaan al-Faarsi (r.a.) recounts, 'I saw Husain Ibn Ali (a.s.) in the Prophet's (s.a.w.a.) room, who was kissing his eyes and lips, saying, "You are a chief, the son of a chief and the father of chiefs. You are a proof, the son of a proof and the father of proofs. You are an Imam, the son of an Imam and the father of nine Imams from your progeny. The ninth of them is their Qaem (a.t.f.s.)".'
233. Kefaayah al-Asar(2): Imam Husain Ibn Ali (a.s.) informs that the Messenger of Allah (s.a.w.a.) declared, "O Husain! You are an Imam, the brother of an Imam, the son of an Imam and nine of your descendants will be trustees, infallible. The ninth of them is their Mahdi (a.t.f.s.). Then congratulations to the one who loves them and woe unto the one who bears malice against them."
234. Al-Ghaibah of Fazl Ibn Shaazaan(3): Imam Husain Ibn Ali (a.s.) chronicles, "Ameer al-Momineen (a.s.) was asked concerning the saying of the Messenger of Allah (s.a.w.a.), 'Surely I leave amongst you two weighty things, the Book of Allah and my progeny', who is the progeny? He (a.s.) replied, 'I, Hasan, Husain and the nine Imams from the descendants of Husain (a.s.). The ninth of them is their
1- Al-Ikhtesaas, pg. 207; Kefaay al-Asar, pg. 45, Chap. 5, Tr. No. 5; Kashf al-Ghummah, vol. 2, pg. 508; Yanaabi al-Mawaddah, pg. 492, Chap. 94; Isbaat al-Hudaat, vol. 3, pg. 64, Sec. 42, Tr. No. 745.
2- Kefaayah al-Asar, pg. 299, Chap. 40, Tr. No. 4; Behaar al-Anwaar, vol. 36, pg. 360, Chap. 41, Tr. No. 231; Al-Insaaf, pg. 59, Tr. No. 49.
3- Kefaayah al-Mahdi, pg. 82, Tr. No. 16; Isbaat al-Hudaat, vol. 3, pg. 95, Chap. 9, Sec. 60, Tr. No. 812 narrating from the book of Isbaat al-Raj'ah of Fazl Ibn Shaazaan; Oyoon-o-Akhbaar al-Reza, vol. 1, pg. 57, Chap. 6, Tr. No. 25; Kamaal al-Deen, pg. 240; Maani al-Akhbaar, pg. 90 The chapter of the meaning of Saqalain and Etrat, Tr. No. 4; Isbaat al-Hudaat, vol. 6, pg. 326, Chap. 9, Sec.4, Tr. No. 125; Behaar al-Anwaar, vol. 36, pg. 373, Chap. 42, Tr. No. 2; E'laam al-Waraa, pg. 375, Sec. 2; Al-Insaaf, pg. 260, Tr. No. 244.
Mahdi (a.t.f.s.). They shall not separate from the Book of Allah, Mighty and Glorified be He, and it shall not separate from them till they call upon the Messenger of Allah (s.a.w.a.) at his Hauz'."
235. Kefaayah al-Asar(1): Abu Maryam Abd al-Ghaffaar Ibn al-Qasim narrates, 'I went to my master, al-Baaqer (a.s.), while there were a number of his companions with him. When the discussion of Islam arose, I asked, 'O my master! Which Islam is the best?'
He (a.s.) replied, "In which the believers are safe from the tongue and hands of the Muslim."
'Which of the ethics is the best?'
"Patience and forgiveness."
'Which believer is the most complete in belief?'
"The best of them in morality."
'Which is the best struggle?'
"Where generosity is a habit and blood is spilled."
'Which is the best prayer?'
"Prolonging the Qunoot (supplication in prayers)."
'Which is the best charity?'
"That you abstain from what Allah, Mighty and Glorified be He, has prohibited for you."
'What is your opinion vis-à-vis calling upon the rulers?'
"I don't deem it proper."
'But I travel quite often to Syria and pay a visit to (governor) Ibraheem Ibn al-Waleed.'
"O Abd al-Ghaffaar! Certainly your paying a visit to the rulers invites three consequences: (a) the love of the world, (b) forgetting death and (c) decrease in satisfaction of what Allah has destined for you."
'O son of Allah's Messenger! I have a large family and I go to them only to obtain some benefits for myself. What is your view in this regard?'
"O servant of Allah! For sure, I don't order you
1- Kefaayah al-Asar, pg. 250, Chap. 33, Tr. No. 5; Behaar al-Anwaar, vol. 36, pg. 358, Chap. 41, Tr. No. 228; Al-Insaaf, pg. 81, Tr. No. 74; Al-Seraat al-Mustaqeem, vol. 2, pg. 132, Chap. 10, Sec. 4.
to forsake the world. I am only commanding you to abstain from sins, because forsaking the world is a virtue (recommended) but abstaining from sins is obligatory. You are more in need of performing the obligations than acquiring the virtues."
I kissed his (a.s.) hands and his feet and asked, 'May my father and my mother be sacrifice for you, O son of Allah's Messenger! We do not find correct knowledge but from you (Ahle Bait a.s.). Now I have become old, my bones have become fragile and the state I see you (Ahle Bait a.s.) in, does not please me. I see you being killed, expelled and fearful while I have been waiting for your Qaem (a.t.f.s.) since a long time, thinking he will appear today or tomorrow.'
"O Abd al-Ghaffaar! Surely our Qaem, he is the seventh from my descendants and now is not the time of his emergence. Indeed, my ancestors have narrated that the Messenger of Allah (s.a.w.a.) said, 'Certainly the Imams after me are twelve, equal to the number of the chiefs of Bani Israel. Nine of them are from the progeny of Husain (a.s.) and the ninth of them is their Qaem (a.t.f.s.). He will appear in the last era and shall fill the earth with justice and equity as it would be fraught with injustice and oppression."
'So, if this is the case, O son of Allah's Messenger, who will be your successor?'
"Jafar (my son). He is the chief of my sons and the father of
Imams. He is truthful in word and deed. Indeed, you have asked a big question O Abd al-Ghaffaar, and you deserves to be answered. For sure, the keys of knowledge are questions." Then he (a.s.) recited a couplet whose theme runs as follows:
The cure of blindness is prolonging the question and
all of blindness is to keep quiet despite being ignorant.'
236. Al-Kaafi(1): Abu Baseer narrates from Imam Baaqer (a.s.), "After Husain (a.s.), there will be nine Imams. The ninth of them is their Qaem."
237. Kamaal al-Deen(2)Abu Baseer narrates from Imam Sadeq (a.s.), "After Husain (a.s.), there will be nine Imams. The ninth of them is their Qaem."
238. Muqtazab al-Asar(3): Salmaan al-Faarsi (r.a.) recollects, 'We were with the Messenger of Allah (s.a.w.a.) while Husain Ibn Ali (a.s.) was sitting on his lap. Then the Messenger of Allah (s.a.w.a.) became a mount for him (a.s.) and said to him, "O Aba Abdillah (Husain)! You are the chief from the chiefs and you are an Imam, the son of an Imam, the brother of an Imam and the father of nine Imams. The ninth of them is their Qaem, their Imam, the most knowledgeable of them, the most judicious of them and the most superior of them".'
239. Kashf al-Yaqeen(4): Ahmad Ibn Hanbal in his Musnad records that the Messenger of Allah (s.a.w.a.) said for Husain (a.s.), "This son of mine is an Imam, the brother of an Imam and the father of Imams. The ninth of them is their Qaem (a.t.f.s.)."
240. Muqtazab al-Asar(5): Jaaber
1- Al-Kaafi, vol. 1, pg. 533, Chap. 184, Tr. No. 15; Al-Ghaibah by No'maani, pg. 94, Chap. 4, Tr. No. 25; Al-Khesaal, vol. 1, pg. 419, Chapter of Nine, Tr. No. 12 and vol. 2, pg. 80, Chapter of Twelve, Tr. No. 50; Al-Ghaibah by Shaikh Tusi, pg. 140, Tr. No. 104; Al-Irshaad, vol. 2, pg. 348, Chap. 59, Tr. No. 6; Al-Waafi, vol. 2, pg. 310, Chap. 31, Tr. No. 767/14; Kashf al-Ghummah, vol. 2, pg. 448; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 296; Dalaael al-Imamah, pg. 240; Isbaat al-Wasiyyah, pg. 203; Al-Insaaf, pg. 20, Tr. No. 13; Al-Istinsaar, pg. 170; Taqreeb al-Maarif, pg. 183; Isbaat al-Hudaat, vol. 1, pg. 460, Chap. 9, Tr. No. 83 and pg. 533, Chap. 9, Tr. No. 312; Behaar al-Anwaar, vol. 36, pg. 392, Chap. 45, Tr. No. 3.
2- Kamaal al-Deen, vol. 2, pg. 350, Chap. 33, Tr. No. 45; Al-Seraat al-Mustaqeem, vol. 2, pg. 134, Chap. 10, Sec. 4; Behaar al-Anwaar, vol. 36, pg. 391, Chap. 46, Tr. No. 5; Al-Insaaf, pg. 29, Tr. No. 24; Isbaat al-Hudaat, vol. 1, pg. 518, Chap. 9, Tr. No. 258.
3- Muqtazab al-Asar, pg. 8 9, Tr. No. 7; Behaar al-Anwaar, vol. 36, pg. 372 under tradition 234; Nafas al-Rahmaan, pg. 94.
4- Kashf al-Yaqeen, pg. 118; Irshaad al-Quloob, vol. 2, pg. 33.
5- Muqtazab al-Asar, pg. 9, Tr. No. 8; Al-Seraat al-Mustaqeem, vol. 2, pg. 120, Chap. 10.
Ibn Abdullah al-Ansaari narrates, 'The Messenger of Allah (s.a.w.a.) informed, "Surely, Allah chose Friday from the days, the Night of Power from the nights and the month of Ramazaan from the months. Then He chose me and Ali (a.s.) and selected from Ali (a.s.), Hasan (a.s.) and Husain (a.s.). Thereafter, He chose from Husain (a.s.), the proofs of the universe, the ninth of them is their Qaem (a.t.f.s.) who is the most knowledgeable and the most judicious amongst them".'
241. Al-Nukat al-Eteqaadiyyah(1): The author of this book, while talking about Imamate argues, 'The proof of their Imamate is that the Messenger of Allah (s.a.w.a.) has successively endorsed their caliphate like his saying for Husain (a.s.), "This son of mine is an Imam, the son of an Imam, the brother of an Imam and the father of Imams. Their ninth is their Qaem who will fill the earth with justice and equity as it would be filled with injustice and oppression".'
242. Faraaed al-Simtain(2): Ibn Abbas (r.a.) chronicles that a Jew named Na'sal came to the Messenger of Allah (s.a.w.a.) and said, 'O Muhammad! I want to ask you a few things that have been troubling me for quite some time. If you answer me concerning them, I will accept Islam at your hands.' He (s.a.w.a.) replied, "Ask, O Abu Amaarah!" He requested, 'O Muhammad! Describe unto me your Lord.' He (s.a.w.a.) responded, "Surely the Creator cannot be described except by what He has described Himself. How can the Creator be described, Whom
1- Al-Nukat al-Eteqadiyyah, pg. 35; al-Etemaad Fi Sharhe Risaalah Wajib al-Eteqaad, pg. 397.
2- Faraaed al-Simtain, vol. 2, pg. 132, Chap. 31, Tr. No. 431; Kefaayah al-Asar, pg. 11, Chap. 1, Tr. No. 2; Yanaabi al-Mawaddah, pg. 440, Chap. 76, Tr. No. 1; Behaar al-Anwaar, vol. 3, pg. 303 vol. 36, pg. 283, Chap. 41, Tr. No. 101; Al-Awaalem, vol. 15/3, pg. 138, Chap. 1, Tr. No. 78; Al-Insaaf, pg. 276, Tr. No. 255.
the attributes are helpless from comprehending, imaginations from reaching Him, thoughts from confining Him and intellects from encompassing Him? He is more Majestic than the description of those who describe Him. He is Far in His nearness and Near in His remoteness. He has made 'how' so the question 'how' is not applicable for Him. He has made 'where' so the question 'where' cannot be used for Him. He is distinct from 'how-ness' and 'where-ness'. Then, He is One, He is Needless as He has described Himself. Those who describe Him cannot reach unto His attribute. He is neither born nor does He give birth. And none is equal to Him."
He said, 'You have said the truth, O Muhammad! Inform me about your statement, 'He is One, there is nothing similar to Him'. Is not Allah, the High, One like man is one?' So, surely, His Oneness is similar to the oneness of man.'
He (s.a.w.a.) explained, "Allah, the High, is One in the actual meaning of oneness. But man is one in the meaning of compound i.e. he is made of substance, accident, soul and body. So, the similarity is only literal, nothing more."
He confessed: You have spoken the truth, O Muhammad! Inform me about your successor, who is he? For, there has been no Prophet but that he had a successor. Indeed, our Prophet Moosa Ibn Imran (a.s.) appointed Yoosha' Ibn Nun (a.s.) as his successor.'
He (s.a.w.a.) clarified, "Yes. Surely my successor and caliph after me is Ali Ibn
Abi Taalib (a.s.), followed by my two grandsons, Hasan (a.s.) and Husain (a.s.), who will be followed by nine of his descendants, righteous Imams, from his progeny."
He requested, 'O Muhammad! Name them for me.'
He (s.a.w.a.) agreed, "Yes. When Husain (a.s.) dies, his son Ali (a.s.) will succeed him. And when Ali (a.s.) dies, his son Muhammad (a.s.), then his son Ja'far (a.s.), then his son Moosa (a.s.), then his son Ali (a.s.), then his son Muhammad (a.s.), then his son Ali (a.s.), then his son Hasan (a.s.) and then, al-Hujjah Ibn al-Hasan (a.t.f.s.). These are the twelve Imams, their number being equal to the chiefs of Bani Israel."
He asked, 'So, where is their place in Paradise?'
He (s.a.w.a.) retorted, "With me at my level."
He acknowledged, 'I witness that there is no god but Allah and that surely you are the Messenger of Allah (s.a.w.a.). I also witness that they are the successors after you. Indeed, I have found them in the previous books. In his covenant unto us, Moosa Ibn Imran (a.s.) prophesied, 'With the advent of the last era, there will emerge a Prophet named Ahmad, the seal of the Prophets. There will be no Prophet after him. From his progeny, nine righteous Imams will come forth, equal to the number of the grandsons.'
He (s.a.w.a.) inquired, "O Abu Amaarah! Do you know the grandsons?"
He replied, 'Yes, O Messenger of Allah (s.a.w.a.)! They were twelve. The first of them was Laavi Ibn Barkhiyaa and he is the one who had gone
into a prolonged occultation from the Bani Israel. Then he returned and Allah manifested His Shariah through him after its learning. He fought against the King Firishtiaa till he killed him.'
The Messenger of Allah (s.a.w.a.) responded, "Whatever occurred in the Bani Israel will happen in my Ummah, step by step, in toto. The twelfth of my successors will go in occultation till he is not seen. A time will come upon my Ummah when nothing will remain from Islam except its name, and nothing shall remain from Quran but its image. Only then will Allah permit him to reappear, and (after his reappearance), he will make Islam prevail and renew religion."
Then he (s.a.w.a.) declared, "Congratulations to the one who loves them and woe unto the one who bears malice against them. Congratulations to the one who fastens unto them."
Shivering, Na'sal stood up before the Messenger of Allah (s.a.w.a.) and started recited a poem in his glorification.
243. Kefaayah al-Asar(1): Abdullah Ibn Abbas narrates, 'I went to the Messenger of Allah (s.a.w.a.), while Hasan (a.s.) was sitting on his shoulder and Husain (a.s.) was on his lap. He (s.a.w.a.) was kissing both of them and praying, "O Allah! Befriend him who befriends these two and be enemy of the one who takes them as enemy."
Then he (s.a.w.a.) prophesied, "O Ibn Abbas! As if I am seeing his (Husain) beard being dyed in his blood. He will call out (for help) but none will respond to his call. He will seek help
1- Kefaayah al-Asar, pg. 16, Chap. 1, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 285, Chap. 41, Tr. No. 107; Al-Awaalem, vol. 15/3, pg. 140, Chap. 1, Tr. No. 79; Al-Insaaf, pg. 202, Tr. No. 202.
but nobody will come to his help." I asked, 'Who will do this, O Messenger of Allah?' He (s.a.w.a.) responded, "The worst of my Ummah. Allah will not make my intercession reach unto them. O Ibn Abbas! Whoever visits him (his grave), while being cognizant of his rights, a reward of a thousand Hajj and a thousand Umrah will be recorded for him. Know that whoever visits him, it is as if he has visited me, and whoever visits me it is as if he has visited Allah. And the right of Allah's visitor (on Him) is that He will not punish him with hell-fire. Know that prayers will be answered beneath his tomb and cure will be found in the soil of his grave and that of the Imams (a.s.) from his progeny."
Ibn Abbas says, 'I asked, 'O Messenger of Allah! How many Imams will be there after you?'' He (s.a.w.a.) replied, "They will be equal to the number of the companions (حواریّون) of Hazrat Eesa (a.s.), the grandsons of Hazrat Moosa (a.s.) and the chiefs of Bani Israel?" I enquired, 'O Messenger of Allah! How many will they be?' He (s.a.w.a.) informed, "They were twelve and the Imams after me will be twelve in number. The first of them is Ali Ibn Abi Taalib (a.s.), followed by my two grandsons, Hasan (a.s.) and Husain (a.s.). When Husain (a.s.) will die, his son Ali (a.s.) will succeed him, followed by his son Muhammad (a.s.). When Muhammad (a.s.) expires,
his son Ja'far (a.s.) will succeed him, followed by his son Moosa (a.s.). After the martyrdom of Moosa (a.s.), his son Ali (a.s.) will succeed him, followed by his son Muhammad (a.s.). When Muhammad (a.s.) expires, his son Ali (a.s.) will be his heir, followed by his son Hasan (a.s.), who finally, will be succeeded by his son al-Hujjah (a.t.f.s.)."
Ibn Abbas recounts, 'I questioned, 'O Messenger of Allah! These are names that I have never heard before!'' He (s.a.w.a.) prophesied, "O Ibn Abbas! They are the Imams after me even if they are subjugated and oppressed. They are trustees, infallible, chosen ones and the best (among the people). O Ibn Abbas! One who comes on the day of judgement cognizant of their rights, I will take his hand and make him enter the paradise. O Ibn Abbas! Whoever denies them or rejects even one of them, then it is as if he has denied and rejected me. And, whosoever denies and rejects me, then he has denied and rejected Allah.
O Ibn Abbas! Soon the people will be divided into factions. When this is the case, you follow Ali (a.s.) and his party for surely, he is with truth and truth is with him and they will not separate from each other till they meet me at the Hauz. O Ibn Abbas! Their mastership is my mastership and my mastership is the mastership of Allah. War with them is war with me and war with me is war with
Allah. Their peace is my peace and my peace is Allah's peace." Then the Messenger of Allah (s.a.w.a.) recited the Quranic verse,
یُرِیدُونَ أَن یُطْفِؤُواْ نُورَ اللهِ بِأَفْوَاهِهِمْ وَیَأْبَی اللهُ إِلاَّ أَن یُتِمَّ نُورَهُ وَلَوْ کَرِهَ الْکَافِرُونَ
They intend to extinguish Allah's light with their mouths and Allah will not allow but to complete His light even if the unbelievers dislike it. (Qur'an Surah Taubah 9: 32)
244. Kefaayah al-Asar(1): Salmaan al-Faarsi chronicles, 'The Messenger of Allah (s.a.w.a.) addressed us thus, "O people! Soon I will depart from you and go into the unseen (world). I advise you to be good to my progeny. Keep away from innovations, for surely, every innovation is a deviation and every deviation and its initiator will be in hell-fire.
O people! O whoever loses the sun must fasten to the moon, and whoever loses the moon must hold on to the two bright stars of the Ursa Minor. And whoever loses the two bright stars of the Ursa Minor must fasten to the brilliant stars after me. I say this unto you and seek forgiveness from Allah for me and for you.' When he (s.a.w.a.) descended from the pulpit, I trailed him (s.a.w.a.). He (s.a.w.a.) entered the house of Ayesha and I followed suit.
Then I asked, 'May my father and my mother be sacrificed for you, O Messenger of Allah (s.a.w.a.)! I heard you say that whoever loses the sun, must fasten to the moon, and whoever loses the moon must hold on to the
two bright stars of the Ursa Minor. And whoever loses the two bright stars of the Ursa Minor must fasten to the brilliant stars after me. So, who is the sun, the moon, the two bright stars of the Ursa Minor and the brilliant stars?"
He (s.a.w.a.) elaborated, "As for the sun, then it's me, while the moon is Ali (a.s.). So if you lose me, then fasten unto him after me. Hasan (a.s.) and Husain (a.s.) are the two bright stars of the Ursa Minor, so if you lose the moon, then hold on to these two. The brilliant stars are the nine infallible Imams (a.s.) from the progeny of Husain (a.s.) and the ninth of them is their Mahdi (a.t.f.s.)."
Then he (s.a.w.a.) continued, "They are the successors and the caliphs after me, the Imams, the righteous, equal to the grandsons of Yaqub (a.s.) and the companions of Eesa (a.s.)." I requested, 'Name them for me, O Messenger of Allah (s.a.w.a.)!' He (s.a.w.a.) complied, "The first and the chief of them is Ali Ibn Abi Taalib (a.s.) followed by my two grandsons. After them is Zain al-Aabedeen Ali Ibn Husain (a.s.), followed by Muhammad Ibn Ali al-Baaqer (a.s.), the splitter of the knowledge of the Prophets (a.s.). He will be succeeded by Ja'far Ibn Muhammad, his son al-Kaazem (a.s.) the namesake of Moosa Ibn Imran (a.s.), who will be followed by his son, who will be martyred in Khorasan while being away from his homeland. His son Muhammad
and the two truthful ones, Ali and Hasan will succeed him. Finally the Hujjah, the Qaem, the Awaited One during his occultation, will succeed them. Surely, they are my progeny from my blood and my flesh. Their knowledge is my knowledge and their judgement is my judgement. Whoever tortures me concerning them, Allah will not make my intercession reach unto them."'
245. Kamaal al-Deen(1): Jaaber Ibn Yazeed al-Jo'fi narrates that I heard Jaaber Ibn Abdullah Ansaari say, 'When Allah, Mighty and Glorified be He, revealed upon His Prophet Muhammad (s.a.w.a.),
یَا أَیُّهَا الَّذِینَ آمَنُواْ أَطِیعُواْ اللهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکُمْ
O ye who believe! Obey Allah and obey the messenger and those possessing authority among you. (Qur'an Surah Nisaa 4: 59)
I said, 'O Messenger of Allah! We know Allah and His Messenger. But who are the possessors of authority whose obedience Allah has accompanied with your obedience?' He (s.a.w.a.) explained, "They are my caliphs, O Jaaber, and the Imams of the Muslims after me. The first of them is Ali Ibn Abi Taalib (a.s.), then Hasan (a.s.) and Husain (a.s.), then Ali Ibn Husain (a.s.), then Muhammad Ibn Ali (a.s.) the one who is famous as al-Baaqer in the Old Testament. Soon, you will meet him, O Jaaber, so when you face him, convey my salutation to him.
He will be followed by Sadeq, Ja'far Ibn Muhammad, then Moosa Ibn Ja'far, then Ali Ibn Moosa, then Muhammad Ibn Ali, then Ali Ibn Muhammad, then al-Hasan Ibn Ali, then the one who
1- Kamaal al-Deen, vol. 1, pg. 253, Chap. 23, Tr. No. 3; Yanaabi al-Mawaddah, pg. 494, Chap. 94; Kefaayah al-Asar, pg. 53, Chap. 7, Tr. No. 1; Al-Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 282 narrating from the Tafseer of Jaaber al-Jo'fi from Jaaber al-Ansaari; E'laam al-Waraa, pg. 397; Al-Awaalem, vol. 15/3, pg. 11; Tafseer Rauz al-Jenaan, vol. 3, pg. 423; Behaar al-Anwaar, vol. 23, pg. 289, Chap. 17, Tr. No. 16 vol. 36, pg. 249, Chap. 41, Tr. No. 67; Al-Insaaf, pg. 114, Tr. No. 107; Kefaayah al-Mohtadi, pg. 56, Tr. No. 5; Tabyeen al-Mahajjah, pg. 278; Ta'veel al-Ayaat al-Zaaherah, pg. 141; Kashf al-Ghummah, vol. 2, pg. 509; Tafseer al-Saafi, vol. 1, pg. 366; Ilzaam al-Naaseb, vol. 1, pg. 54; Al-Seraat al-Mustaqeem, pg. 143, Chap. 10, Sec. 21; Tafseer Noor al-Saqlain, vol. 1, pg. 414, Tr. No. 331; Tafseer Kanz al-Daqaaeq, vol. 2, pg. 393; Reyaaz al-Saalekeen, vol. 5, pg. 173, Rauzah No. 34.
will be my namesake and bear my agnomen, the proof of Allah in His earth and His remainder among His servants, the son of Hasan Ibn Ali. He (a.t.f.s.) is the one at whose hands Allah, High be His remembrance, will open the east of the earth and its west.
He (a.t.f.s.) is the one who will be concealed from his Shias and his friends, an occultation in which none will be steadfast on the belief of his Imamate except the one whose heart has been tested by Allah for faith."
Jaaber says that he asked, 'O Messenger of Allah (s.a.w.a.)! Will the Shias benefit from him during the occultation?' He (s.a.w.a.) replied, "Yes, by the One Who sent me with Prophethood! Surely they will benefit with his light and gain from his mastership in his occultation like the people derive benefit from the sun when the clouds hide it. O Jaaber! This is from the hidden secrets of Allah and the treasures of His knowledge, so hide it except from the ones worthy of it."
Jaaber Ibn Yazeed recounts: When Jaaber Ibn Abdullah Ansaari paid a visit to Ali Ibn Husain (a.s.) and was conversing with him, Muhammad Ibn Ali al-Baaqer (a.s.) emerged from the ladies room while he was a small boy and a forelock was dropping on his forehead. The moment his eyes fell on him, Jaaber trembled all over with every strand of hair on his body being raised in amazement. Jaaber stared at him for a
long time and then asked, 'Son! Come forward', he came forward. Then he said, 'Go back' and he duly obliged. Jaaber exclaimed, 'By the Lord of the Ka'bah! His traits are exactly like those of the Prophet (s.a.w.a.).'
Jaaber stood up and going near him, asked, 'Son! What is your name?' He replied, "Muhammad." 'Whose son?' "Ali Ibn Husain" was the response. Jaaber queried, 'Son, may my life be sacrificed for you, are you al-Baaqer?' He replied in the affirmative and said, "Convey to me what you are carrying from the Messenger of Allah (s.a.w.a.)." Jaaber responded, 'O my master! The Messenger of Allah (s.a.w.a.) gave me glad tidings of survival till I meet you and to convey his salutations to you. O my master! The Messenger of Allah (s.a.w.a.) conveys salutations to you!' Abu Ja'far (a.s.) remarked, "O Jaaber! May the salutations be on the Messenger of Allah (s.a.w.a.) till the heavens and the earth subsist. And may the salutations be on you for conveying the salutations."
Thereafter, Jaaber used to frequent him and learn things from him. Once, Imam Baaqer (a.s.) asked him some question. At this, Jaaber pleaded, 'By Allah! I don't intend to violate the prohibition of Allah's Messenger (s.a.w.a.). For certainly, he (s.a.w.a.) has informed me that you are the Imams, the guides from his Ahle Bait (a.s.) after him (s.a.w.a.).
The most forbearing of the people in childhood and the most knowledgeable of them in old age. And he (s.a.w.a.) warned, "Don't teach them for
they are more knowledgeable than you." Hearing this, Abu Ja'far (a.s.) retorted, "Indeed my grandfather (s.a.w.a.) has spoken the truth. Certainly, I am more informed than you of what I asked you, as I have been granted wisdom in childhood. All this is due to the grace of Allah and His mercy upon us Ahle Bait (a.s.)."
246. Kefaayah al-Asar(1): Jaaber Ibn Abdullah Ansari narrates that the Messenger of Allah (s.a.w.a.) said to Husain (a.s.), "O Husain! Nine Imams will emerge from your loins. From them, is the Mahdi of this Ummah. So, when your father is martyred, Hasan will succeed him and when Hasan is poisoned, you will follow him. When you will be martyred, your son Ali will succeed you. When Ali dies, his son Muhammad, and when Muhammad dies, his son Ja'far will succeed him. When Ja'far dies, his son Moosa, and when Moosa dies, his son Ali will follow him. When Ali dies, his son Muhammad and when Muhammad expires, his son Ali will be his heir. When Ali dies, his son Hasan will take charge and when Hasan departs, his son, al-Hujjah will succeed him. He will fill the earth with justice and equity as it would be filled with injustice and oppression."
247. Kefaayah al-Asar(2): Anas Ibn Maalik recounts, 'I, Abuzar, Salman, Zaid Ibn Saabit and Zaid Ibn Arqam were with the Messenger of Allah (s.a.w.a.) when Hasan (a.s.) and Husain (a.s.) entered. The Messenger of Allah (s.a.w.a.) kissed them. Then Abuzar turned enthusiastically towards them,
2- Kefaayah al-Asar, pg. 69, Chap. 8, Tr. No. 2; Irshaad al-Quloob, pg. 272; Al-Insaaf, pg. 317, Tr. No. 291; Behaar al-Anwaar, vol. 36, pg. 301, Chap. 41, Tr. No. 140.
kissed their hands, returned and sat with us. We whispered to him, 'O Abuzar! You are an old companion of the Prophet, yet you stand up for the two children of Bani Hashim, move enthusiastically towards them and kiss their hands?!' He retorted, 'Yes. Had you heard what I heard concerning these two from the Messenger of Allah (s.a.w.a.), you would have done more than what I do.'
We inquired, 'What did you hear, O Abuzar?' He replied, 'I heard him (s.a.w.a.) say to Ali (a.s.): O Ali! By Allah, if a person prays and fasts till he becomes like a decomposed skin waterbag, yet his prayers and fasting will not benefit him without your love and hatred towards your enemies. O Ali! Whoever pleads to Allah through the medium of your love, it becomes a right upon Allah not to return him disappointed. O Ali! Whoever loves you and fastens unto you, then indeed he has fastened unto the strong rope'.' Thereafter Abuzar stood up and left.
We went to the Messenger of Allah (s.a.w.a.) and verified, 'O Messenger of Allah (s.a.w.a.)! Abuzar has narrated to us from you such and such things.' He (s.a.w.a.) confirmed, "Abuzar has spoken the truth, indeed he has spoken the truth, by Allah. There is nobody on the face of the earth more truthful than Abuzar." He (s.a.w.a.) continued, "Allah, Blessed and High Be He, created me and my Ahle Bait (a.s.) from one light, seven thousand years before He created Adam (a.s.).
Thereafter, He transferred us from his loin to the loins of the pure men and the wombs of the pure women."
I asked, 'O Messenger of Allah (s.a.w.a.)! Where were you and in which form were you?' He (s.a.w.a.) replied, "We were shadows of light beneath the Throne (arsh), glorifying Allah and declaring His Majesty." He (s.a.w.a.) proceeded, "When I was taken to the heavens for ascension (معراج) and reached the lotus tree (سدره المتنهی), Jibraeel left me alone. I cried, 'My friend, Jibraeel, are you forsaking me in such a place?' He (a.s.) replied, 'O Muhammad! I am not permitted to cross this limit lest my wings be burnt.' From there, I was taken to in the light till Allah pleased, when Allah revealed unto me, 'O Muhammad! I glanced through the earth, selected you from it and appointed you as a Prophet. For the second time, I glanced through the earth, chose Ali from it and nominated him as your successor, the inheritor of your knowledge and the Imam after you. I will bring forth from the loins of you two, pure progeny and infallible Imams and the treasurers of My knowledge. Had you not been there, I would not have created the world, the hereafter, the paradise and the hell. O Muhammad! Do you like to see them (the Imams)?' I replied in the affirmative. I was called, 'O Muhammad! Raise your head! I raised my head and I saw the lights of Ali, Hasan, Husain, Ali
Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and al-Hujjah. The last named was shining amongst them like a brilliant star.'
I asked, 'Who are these and who is he?' He replied, 'O Muhammad! They are the Imams after you, the infallible from your progeny. He is the Hujjah, who will fill the earth with justice and equity and pacify the hearts of the believers'." We (the companions) remarked, 'May our fathers and mothers be sacrificed for you! Indeed you have said a strange thing, O Messenger of Allah (s.a.w.a.)!' He (s.a.w.a.) retorted, "Stranger than this is the fact that some people will hear these things from me and yet turn their backs after Allah has guided them and trouble me concerning these Imams. May Allah not make my intercession reach unto them!"'
248. Kefaayah al-Asar(1): Anas Ibn Maalik chronicles that the Messenger of Allah (s.a.w.a.) said, "When I was taken to the heavens (معراج), I saw transcribed on the leg of the throne (عرش), 'There is no god but Allah. Muhammad is the Messenger of Allah. I have assisted and helped him through Ali.' I saw twelve names written with light. They were of Ali Ibn Abi Taalib, my two grandsons and nine names after them, of which three were Ali, two were Muhammad, Ja'far, Moosa, Hasan and al-Hujjah, who shone from amongst them. I asked, 'O Lord! Whose names are these?' My Lord, mighty
1- Kefaayah al-Asar, pg. 74, Chap. 8, Tr. No. 4; Behaar al-Anwaar,vol. 36, pg. 310, Chap. 41, Tr. No. 151; Al-Insaaf, pg. 320, Tr. No. 292.
be His Majesty, called out, 'They are the successors from your progeny. Through them, I will reward and I will chastise.'"
249. Kefaayah al-Asar(1): Abu Hurairah reports, 'I, Abu Bakr, Umar, Fazl Ibn Abbas, Zaid Ibn Haaresah and Abdullah Ibn Mas'ood were with the Messenger of Allah (s.a.w.a.) when Husain Ibn Ali (a.s.), (a child learning to walk) entered. The Prophet (s.a.w.a.) held him and kissed him, saying, "Come on, come on, take small steps."
Then, the Prophet (s.a.w.a.) placed his mouth on his mouth and prayed, "O Allah! Surely I love him, so you love him too, and love the one who loves him. O Husain! You are an Imam, the son of an Imam and the father of nine Imams from your righteous progeny."
At this, Abdullah Ibn Masood asked, 'Who are these Imams, O Messenger of Allah (s.a.w.a.), whom you just mentioned, from the progeny of Husain?' He (s.a.w.a.) bowed his head for a long time, then he (s.a.w.a.) raised it and said, "O Abdullah! You have asked a great question but I will inform you of it. Certainly, this son of mine - and he (s.a.w.a.) placed his hand on the shoulder of Husain - will have a son who will be the namesake of his grandfather, Ali (a.s.). He will be called as Abid and the light of the puritans. Allah will bring forth from the loin of Ali, whose name will be my name(2) and he will bear utmost similarity to me from the people.
2- Imam Muhammad al-Baqer (a.s.)
He will split the knowledge, as it ought to be split, speak with truth and command only for the right things.
Thereafter, Allah will cause to emerge from his offspring the word of right and the tongue of truth(1), the truthful in his word and speech. He who doubts about him is like the one who has doubted about me and the one who rejects him is as if he has rejected me." At this juncture, Hassaan Ibn Saabit entered, recited a few poems glorifying the Messenger of Allah (s.a.w.a.) and the tradition was discontinued.
On the morrow, we prayed along with the Messenger of Allah (s.a.w.a.). After the prayers, he (s.a.w.a.) entered the house of Ayesha. Ali Ibn Abi Taalib (a.s.) Abdullah Ibn Abbas and I (Abu Hurairah) followed him. It was his (s.a..w.a.) habit that when he was asked, he answered and when he was not questioned, he initiated the talk. I asked him, 'May my father and my mother be held your ransom, O Messenger of Allah! Will you not inform me of the remaining Caliphs from the progeny of Husain (a.s.)?' He (s.a.w.a.) said, "Yes, O Abu Hurairah! Allah will bring forth from the progeny of Ja'far, a pure, immaculate son, a namesake of (Prophet) Moosa Ibn Imran (a.s.)."
Ibn Abbas inquired, 'Then who, O Messenger of Allah?' He (s.a.w.a.) responded, "From the offspring of Moosa will emerge his son Ali, called Reza (a.s.). He will be the place of knowledge and the mine of forbearance. By my
1- Imam Ja'far al-Sadeq (a.s.)
father! He will be martyred as a stranger (far away from his homeland). From the progeny of Ali will come out his son Muhammad (a.s.), the praised one, the purest of the people in creation and the best of them in ethics.
Then, from the progeny of Muhammad will emerge his son Ali, pure of heart and truthful in speech. From the loin of Ali will come out Hasan, the blessed, the pure, the immaculate, the speaker from Allah and the father of His proof. Finally, from the offspring of Hasan, the Qaem of us Ahle Bait (a.s.) will emerge. He will fill the earth with justice and equity, as it would be fraught with injustice and oppression. He will bear the awe of (Prophet) Moosa, the judgement of Dawood and the brightness of Eesa. Then he (s.a.w.a.) recited the verse,
ذُرِّیَّهً بَعْضُهَا مِن بَعْضٍ وَاللّهُ سَمِیعٌ عَلِیمٌ
Offspring, one of the other. And Allah is the Hearing, the Knowing. (Qur'an Surah Aale Imran 3: 34)
Here, Ali Ibn Abi Taalib (a.s.) asked him, "May my father and my mother be sacrificed for you, O Messenger of Allah! Who are these whose names you have just mentioned?" He (s.a.w.a.) informed, "O Ali! These are the names of the successors after you, a pure progeny and a blessed offspring."
He (s.a.w.a.) continued, "I swear by the One in Whose hands is the life of Muhammad! Even if a person worships Allah for a thousand years, then another thousand years between the Rukn (al-Yamaani)
and the Maqaam(-e-Ibraheem) but comes to me denying their mastership, Allah will throw him in the hell-fire, whoever he may be."'
Abu Ali Ibn Humaam (one of the links in the chain of narrators of this tradition) remarks, 'Amazing, very amazing, indeed from Abu Hurairah! He narrates such traditions but denies the virtues of the Ahle Bait (a.s.).'
250. Kefaayah al-Asar(1): Abu Amaamah recounts that the Messenger of Allah (s.a.w.a.) said, "When I was taken to the heavens (معراج), I saw written with light on the leg of the throne (عرش), 'There is no god but Allah. Muhammad is the Messenger of Allah. I assisted him with Ali and helped him with Ali. After him, will be Hasan and Husain. I saw Ali written thrice, Muhammad twice, Ja'far, Moosa, Hasan and Hujjah; twelve names written with light. I asked, 'O Lord! Whose names are these that you have accompanied with me?' I was called out, 'O Muhammad! They are the Imams after you and the best ones from your progeny.'"
251. Kefaayah al-Asar(2): Yazeed Ibn Haroon reports that our teachers and our scholars informed us from Abd al-Qays (in a lengthy tradition in which the Battle of Jamal is discussed) that, '…then the woman (Ayesha) was caught and taken to the fort of Bani Halaf where Ali, Hasan, Husain, Ammaar, Zaid and Abu Ayyub Khalid Ibn Zaid al-Ansaari arrived.
When Abu Ayyub went to the houses of the Hashemiites, thirty of us from the elders of Basrah gathered, went to him, saluted him
1- Kefaayah al-Asar, pg. 105; Al-Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 296, Tr. No. 11; Behaar al-Anwaar, vol. 36, pg. 321, Chap. 41, Tr. No. 174; Al-Insaaf, pg. 97, Tr. No. 83.
and asked, 'You have fought with the Messenger of Allah (s.a.w.a.) in (the battles of) Badr and Ohod against the polytheists and now you have come to fight against the Muslims?' He replied, 'By Allah! I have heard the Messenger of Allah (s.a.w.a.) say to Ali (a.s.), "Surely you will fight against the Naakeseen (the people of Jamal- Ayesha, Talha, Zubair, etc.), the Qaaseteen (the people of Siffeen viz. Moaviyah and his sycophants) and the Maareqeen (the people of Naharwan- the Kharijiites)."
We asked, 'By Allah! Did you hear this from the Messenger of Allah (s.a.w.a.) concerning Ali?!' He said, 'I heard him (s.a.w.a.) say, "Ali is with the truth and truth is with Ali. He is the Imam and the Caliph after me. He will fight for the interpretation of the Quran as I fought for its revelation. His two sons, Hasan and Husain, my two grandsons from this Ummah, are Imams, whether they stand or sit, and their father is better than they are. The Imams after Husain are nine from his progeny and from them is the Qaem, who will rise in the last era just as I stood up in its beginning and he will conquer the forts of deviation."
We asked, 'Who are these nine (Imams)?' He replied, 'They are the Imams after Husain, one after the other.' We inquired, 'How many Imams did the Messenger of Allah (s.a.w.a.) promise you that would succeed him (s.a.w.a.)?' He retorted, 'Twelve.' We requested, 'Can you name them
for us?' He responded, 'Yes. Surely the Messenger of Allah (s.a.w.a.) informed us, "When I was taken to the skies for ascension, I looked at the leg of the Throne (arsh) where it was written with light: There is no god but Allah. Muhammad is the Messenger of Allah. I have supported him with Ali and assisted him with Ali. Moreover, I saw eleven names transcribed with light on the leg of the Throne after Ali. They were Hasan, Husain, Ali (thrice), Muhammad (twice), Ja'far, Moosa, Hasan and Hujjah. I asked, 'My Lord and my master! Whose are these whom You have honoured and associated their names with Your Name?' I was told, 'O Muhammad! They are the successors after you and the Imams. So, congratulations to their lovers and woe unto those who bear malice against them…"'
252. Kefaayah al-Asar(1): Huzaifah Ibn Yamaan reports that the Messenger of Allah (s.a.w.a.) prayed with us. Then he (s.a.w.a.) turned towards us and addressed us thus, "O my companions! I advise you to fear Allah and act in accordance with His obedience. Whoever does so will be successful and triumphant. But whosoever forsakes it will regret and lament. So, fasten unto piety and you will be safe and secure from the fears of the Day of Judgement. I have been called for (i.e. I am going to die) and I have responded. Thus, I leave behind you two weighty things, the Book of Allah and my progeny the Ahle Bait (a.s.). If you
hold on to them, you will not deviate. And whoever fastens unto my progeny after me will be among the successful ones. But whoever lags behind will be from the destroyed ones."
I asked, "O Messenger of Allah (s.a.w.a.)! Whom will you depute among us?" He (s.a.w.a.) questioned, "Whom did Moosa Ibn Imran (a.s.) depute among his nation?" I said, 'His successor, Yoosha' Bin Nun.' He (s.a.w.a.) retorted, "Then certainly my successor and my caliph after me will be Ali Ibn Abi Taalib (a.s.), the leader of the righteous and the killer of the transgressors. Who helps him will be helped (by Allah) and who forsakes him will be forsaken."
I asked, 'O Messenger of Allah (s.a.w.a.)! How many Imams will succeed you?' He (s.a.w.a.) replied, "Equal to the number of Bani Israaeel, of which, nine will be from the descendants of Husain (a.s.). Allah will give them my knowledge and my understanding. They will be the treasures of Allah's knowledge and the mine of His revelation." I inquired, 'O Messenger of Allah (s.a.w.a.)! Then what about the descendants of Hasan (a.s.)?' He (s.a.w.a.) argued, "Indeed, Allah, Blessed and High be He, has placed Imamat in the progeny of Husain (a.s.) and this is His saying, Mighty and Glorified be He,
وَجَعَلَهَا کَلِمَهً بَاقِیَهً فِی عَقِبِهِ
And He made it a remaining word in his posterity. (Qur'an Surah Zukhruf 43: 28)
I pleaded, 'Will you not name them for me, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) replied, "Yes. When I was
taken to the heavens for ascension (me'raaj), I saw that it was transcribed with light on the leg of the throne: There is no god but Allah. Muhammad is the Messenger of Allah. I have assisted him and helped him with Ali. I saw the lights of Hasan, Husain and Fatemah. I observed Ali written in three places, Muhammad in two places, Moosa, Ja'far, Hasan and Hujjah, who was shining amongst them like a brilliant star.
I asked, 'O Lord! Who are these whose names You have associated with Your Name?' He answered, 'O Muhammad! Surely these are successors and Imams after you. I have created them from your soil (طینت). Then congratulations to the one who loves them and woe unto the one who bears enmity against them. For, due to them I send down the rains and through them I reward and I punish."' Thereafter, the Messenger of Allah (s.a.w.a.) raised his hands towards the sky and prayed a few supplications. I heard him (s.a.w.a.) say, "O Allah! Place information and deep knowledge in my posterity and the posterity of my posterity, in my progeny(1) and the progeny of my progeny."
253. Kamaal al-Deen(2): Imam Ja'far Sadeq (a.s.) narrates on the authority of his ancestors that the Messenger of Allah (s.a.w.a.) said, "Jibraeel (a.s.) has reported to me from the Lord of the Might, may His Majesty be Mighty, that He said, 'Whoever knows (believes) that there is no god but Me alone, Muhammad (s.a.w.a.) is My servant and
1- lit.: crop – Tr.
2- Kamaal al-Deen, vol. 1, pg. 258, Chap. 24, Tr. No. 3; Kefaayah al-Asar, pg. 143, Chap. 22, Tr. No. 1; E'laam al-Waraa, pg. 4, Section 2; Al-Ehtejaaj, vol. 1, pg. 68; Behaar al-Anwaar, vol. 36, pg. 251, Chap. 41, Tr. No. 68; Qasas al-Anbiyaa, pg. 368, Section 17, Tr. No. 440; Munaar al-Huda, pg. 368; Al-Insaaf, pg. 238, Tr. No. 230.
My messenger, Ali Ibn Abi Taalib (a.s.) is My caliph and that surely the Imams form his progeny are My proofs, I will make him enter the paradise on account of My mercy, save him from My hell due to My forgiveness and allow him to reside in My neighbourhood. I will make My honour obligatory on him, complete My bounties on him and make him from My special and pure (servants). If he calls Me, I will answer him, if he invokes Me, I will accept his invocation and if he asks Me, I will grant him. If he is silent, I will initiate the talk with him and if he errs, I will have mercy on him. If he flees from Me, I will call him and if he returns unto Me, I will accept him. If he knocks on My door, I will open it.
But one who does not witness that there is no god but Me alone; or bears testimony for the same but does not bear witness that Muhammad is My servant and My messenger; or testifies for the above two but does not acknowledge that Ali Ibn Abi Taalib (a.s.) is My caliph; or witnesses for all the above but refuses to confess that the Imams (a.s.) from his progeny are My proofs, then indeed He has denied My bounties, belittled My greatness and disbelieved in My signs and My books.
If he desires Me, I will veil Myself from him and if he
asks Me, I will deprive him. When he calls Me, I will not hear his call and when he invokes Me, I will not accept his invocation. If he expects from Me, I will disappoint him. This is my retribution for him and I am not unjust unto My servants.'"
At this juncture, Jaaber Ibn Abdullah Ansaari stood up and asked, 'O Messenger of Allah (s.a.w.a.)! Who are the Imams from the progeny of Ali Ibn Abi Taalib (a.s.)?' He (s.a.w.a.) informed, "Hasan and Husain, the two leaders of the youth of paradise. Then, the chief of the worshippers in his time, Ali Ibn Husain, then Baaqer, Muhammad Ibn Ali; soon you will reach unto him O Jaaber, so when you meet him, convey my salutations unto him. He will be followed by Sadeq, Ja'far Ibn Muhammad, then Kaazem, Moosa Ibn Ja'far, then Reza, Ali Ibn Moosa, then Taqi, Muhammad Ibn Ali, then Naqi, Ali Ibn Muhammad, then Zaki, Hasan Ibn Ali, then his son, the one who will rise with the truth, the Mahdi of this Ummah. He will fill the earth with justice and equity, as it would be fraught with injustice and oppression.
These, O Jaaber, are my caliphs, my successors, my descendants and my progeny. Whoever obeys them has obeyed me and whoever disobeys them has defied me. Whoever denies them or denies even one of them, then indeed he has denied me. Through them, Allah, Mighty and Glorified be He, will prevent the skies from falling
on the earth, of course, with His permission. Due to them, Allah protects the earth from swallowing up its inhabitants."
254. Kefaayah al-Asar(1): Ali (a.s.) chronicles, "I was with the Messenger of Allah (s.a.w.a.) in the house of Umm Salmah (r.a.) {and the tradition is a lengthy one concerning the successors of the Prophets (a.s.) and it reaches till} when the Messenger of Allah (s.a.w.a.) said, 'And I am handing over the succession to you and you hand it over to your son Hasan, who in turn will hand it over to his brother Husain. He will hand it over to his son Ali, Ali to his son Muhammad, Muhammad to his son Ja'far, Ja'far to his son Moosa, Moosa to his son Ali, Ali to his son Muhammad, Muhammad to his son Ali, Ali to his son Hasan and Hasan will hand it over to his son al-Qaem.
Thereafter, their Imam will disappear from them till Allah pleases and he will have two occultations, of which one will be greater than the other.' Then he (s.a.w.a.) turned to us and addressed us in a raised voice, 'Beware! Beware! When the fifth descendant of my seventh offspring goes in occultation!" I asked, "O Messenger of Allah! What will happen after his occultation?" He (s.a.w.a.) replied, "He will be patient till Allah grants him permission to emerge. He will reappear from a village called 'Kar'ah'. He will wear a turban (amaamah) on his head, sport my armour and don my sword the
1- Kefaayah al-Asar, pg. 146, Chap. 23, Tr. No. 3; Al-Insaaf, pg. 84, Tr. No. 76; Behaar al-Anwaar, vol. 36, pg. 333, Chap. 41, Tr. No. 195.
Zulfiqaar. Then, a caller will call out, 'This is Mahdi, the Caliph of Allah, so obey him.'
He will fill the earth with justice and equity, as it would be fraught with injustice and oppression. This will be at a time when the world will become a place of confusion, chaos and disorder and people will envy each other. Neither the elder will have mercy on the younger nor will the strong deal the weak with compassion. Only then will Allah permit him to reappear.'"
255. Kefaayah al-Asar(1): Imam Sadeq (a.s.) cites on the authority of his ancestors till Ameer al-Momineen Ali Ibn Abi Taalib (a.s.) that the Messenger of Allah (s.a.w.a.) said, "When I was taken to heavens, my Lord, mighty be His Majesty, revealed unto me, 'O Muhammad! I scanned the earth thoroughly, selected you from it, appointed you as a Prophet and derived for you a name from My Name.
So I am Mahmood while you are Muhammad. Then, I scanned for the second time, chose Ali from it, made him as your successor and your caliph, the husband of your daughter, the father of your progeny and derived his name from among My Names. So I am al-Ali al-A'laa while he is (named) Ali. I have made Fatemah, Hasan and Husain from the lights of you two and presented their mastership to the angels.
So, whoever accepted it (mastership) became among My close angels. O Muhammad! If a person worships Me till he breaks down and becomes
1- Kefaayah al-Asar, pg. 152, Chap. 23, Tr. No. 5; Kamaal al-Deen, vol. 1, pg. 252, Chap. 23, Tr. No. 2; Oyoon-o-Akhbaar al-Reza (a.s.), vol. 1, pg. 58, Chap. 6, Tr. No. 27; Behaar al-Anwaar, vol. 36, pg. 245, Chap. 41, Tr. No. 58; Isbaat al-Hudaat, vol. 2, pg. 327, Chap. 9, Tr. No. 126; Ghaayah al-Maraam, pg. 142, Tr. No. 3; Al-Insaaf, pg. 299, Tr. No. 277
like a decomposed skin waterbag but approaches Me denying their mastership, I will not make him reside in My Paradise nor will I grant him a shadow beneath My Throne (عرش). O Muhammad! Do you love to see them?'
I replied in the affirmative. He, Mighty and Glorified be He, ordered, 'Raise your head.' So I raised my head and saw the lights of Ali, Fatemah, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and Muhammad (م.ح.م.د.), the son of Hasan, the Qaem was standing between them like a brilliant star.
I asked, 'O Lord! Who are these?' He replied, 'These are the Imams and this is the Qaem who will make My permissible, permissible and My prohibited, prohibited. Through him, I will take revenge from My enemies. He will be a source of comfort for My friends. He is the one who will cure the hearts of your Shias from the oppressors, the deniers and the unbelievers'."
256. Kefaayah al-Asar(1): Ameerul Momineen Ali (a.s.) recounts, "I went to the Messenger of Allah (s.a.w.a.) in the house of Umm Salmah (r.a.) when the verse,
Surely Allah intends to keep all the filth away only from you, O Ahl al-Bait, and purify you, a purification. (Qur'an Surah Ahzaab 33: 33.)
was revealed. The Messenger of Allah (s.a.w.a.) said, 'O Ali! This verse was revealed concerning you
and my two grandsons, who are the Imams from your progeny.' I asked, 'O Messenger of Allah! How many Imams will be there after you?' He (s.a.w.a.) replied, 'You, O Ali, then your two sons Hasan and Husain, after Husain his son Ali, after Ali his son Muhammad, after Muhammad his son Ja'far, after Ja'far his son Moosa, after Moosa his son Ali, after Ali his son Muhnammad, after Muhammad his son Ali, after Ali his son Hasan and the Hujjah is the son of Hasan. Thus I found their names written on the leg of the Throne (arsh). I asked Allah, Mighty and Glorified be He, about them. He informed, 'O Muhammad! These are the Imams after you, pure and infallible, and their enemies are cursed'."
257. Kefaayah al-Asar(1): Imam Hasan Ibn Ali (a.s.) chronicles, "The Messenger of Allah (s.a.w.a.) addressed us thus, after praising and glorifying Allah, 'O people! I have been invited (to die) and I have accepted the invitation. Surely, I leave behind you two weighty things, the Book of Allah and my progeny, my Ahle Bait (a.s.). If you fasten unto both of them, you will never go astray. Learn from them and do not teach them because they are more learned than you. The earth cannot be devoid from them. If it ever does, it will be destroyed along with its inhabitants.'
Then he (s.a.w.a.) invoked, 'O Allah! I know that knowledge is neither destroyed nor terminated. You will not leave Your earth without a
1- Kefaayah al-Asar, pg. 162 – 165, Chap. 24, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 238-240, Chap. 41, Tr. No. 201; Al-Insaaf, pg. 125-127, Tr. No. 115.
proof upon Your creation, whether he is apparent but disobeyed or fearful and concealed, so that Your proof is not invalidated nor do Your friends go astray after You have guided them. They are (Your friends) less in number but high in value before Allah.' When he (s.a.w.a.) descended from the pulpit, I asked, 'O Messenger of Allah (s.a.w.a.)! Aren't you the proof (of Allah) upon the creation, all of them?' He (s.a.w.a.) replied, 'O Hasan! Verily Allah says,
إنّما اَنْتَ مُنْذِرٌ وَ لکُلِّ قَوْمٍ هَاد
You are only a warner and for every nation there is a guide. (Surah Ra'd (13): Verse 7)
So, I am the warner while Ali is the guide.' I inquired, 'O Messenger of Allah (s.a.w.a.)! Then what about your saying that the earth cannot exist without a proof?' He (s.a.w.a.) retorted, 'Yes, Ali is the Imam and the proof after me and you are the proof and the Imam after him. Husain is the Imam and the proof after you. Indeed, the Gracious, the Knower, has informed me that He will bring forth from the loin of Husain, a son called Ali, the namesake of his grandfather. When Husain dies, his son Ali will succeed him and he will be the proof and the Imam.
Then, Allah will bring out from the progeny of Ali a son, who will be my namesake and the most similar of the people to me. His knowledge is my knowledge and his judgment is my judgment. He is the Imam
and the proof after his father. Thereafter, Allah will bring forth from his posterity a son called Ja'far. He will be the most truthful of the people in word and deed and he is the Imam and the proof after his father. Then Allah, the High, will cause to emerge from the loin of Ja'far a son, who will be the namesake of (Prophet) Moosa Ibn Imraan.
He will be the best of worshippers among the people and he is the Imam and the proof after his father. Later, Allah will bring forth from the progeny of Moosa a son called Ali. He will be the mine of Allah's Knowledge and the station of His Wisdom. He is the Imam and the proof after his father.
Thereafter, Allah will cause to emerge from the posterity of Ali a child called Muhammad. He is the Imam and the proof after his father. Then, Allah will bring out from the posterity of Muhammad a son called Ali. He is the Imam and the proof after his father. Later, Allah will bring forth from the progeny of Ali a son called Hasan. He is the Imam and the proof after his father. Finally, from the progeny of Hasan, Allah will bring forth the Hujjah, the Qaem, the Imam of his time and the liberator of his friends. He will go in occultation and remain unseen. A group of people will turn away from believing in him while others will remain steadfast
وَ یَقُوْلُوْنَ مَتی
هذَا الْوَعْدُ اِنْ کُنْتُمْ صَادِقِیْنِ
And they say when is this promise, if you were truthful? (Qur'an Surah Yunus 10: 48; Qur'an Surah Anbiya 21: 38; Qur'an Surah Naml 27: 71; Qur'an Surah Sabaa 34: 29; Qur'an Surah Yaasin 36: 48.)
Even if one day remains for the world to come to an end, Allah, Mighty and Glorified be He, will prolong this day till He brings forth our Qaem. He will fill the earth with justice and equity as it would be fraught with injustice and oppression. So, the earth cannot exist without you. Allah has given you my knowledge and my understanding. Indeed, I had prayed to Allah that He should place the knowledge and understanding in my posterity, the posterity of my posterity, my progeny and the progeny of my progeny."
258. Muqtazab al-Asar(1): From the most precise, strange and amazing traditions, and from the protected, unseen (knowledge) concerning the number of the Imams and their names from the Sunni channel, without the chain of narrators (مرفوعًا) is the narration of al-Jaarood Ibn al-Munzir from Qass Ibn Saaedah {then its chain is mentioned till al-Jaarood and it is stated that he was a scholar before the Prophet's (s.a.w.a.) declaration (بعثت), who was aware of the names of his (s.a.w.a.) successors.
The narration is lengthy, in which it is mentioned that al-Jaarood al-Abdi was a Christian and accepted Islam in the year of the treaty of Hudaibiyyah. His Islam was sincere and he used to recite the heavenly books.
1- Muqtazab al-Asar, pg. 31, Tr. No. 21; Kanz al-Fawaaed, pg. 256; Kitaab al-Arbaeen of Allamah Majlisi (a.r.), pg. 239, under the discussion of Tr. No. 20; Behaar al-Anwaar, vol. 15, pg. 241, Chap. 2, Tr. No. 60; vol. 18, pg. 293, Chap. 3, Tr. No. 2; Vol. 26, pg. 298, Chap. 6, Tr. No. 65; Isbaat al-Hudaat, vol. 3, Chap. 9, Section 62, Tr. No. 818.
He narrated this tradition for us during the caliphate of Umar Ibn Khattaab, till it reaches to this point}.
I requested, 'O Messenger of Allah (s.a.w.a.)! Please inform me- may Allah inform you with goodness- of these names which we have not seen but only in the narration of Qass.' The Messenger of Allah (s.a.w.a.) replied, "O Jaarood! The night in which I was taken to the heavens, Allah, Mighty and Glorified be He, revealed unto me, 'Ask the Messengers whom We have sent before you on what were they raised?'
I asked them, 'On what were you raised?' They replied, 'On your prophethood and the mastership of Ali Ibn Abi Taalib (a.s.) and the Imams from you two.' Then it was revealed to me that I should turn to the right of the Throne (arsh). I turned and there I saw Ali, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Mahdi in the flickers of light, praying.' The Lord, the High, informed me, 'These are the proofs, My friends. And he (Mahdi) is the avenger from My enemies'."
259. Kefaayah al-Asar(1): Imam Hasan Ibn Ali (a.s.) narrates, "I heard the Messenger of Allah (s.a.w.a.) say to Ali (a.s.), 'O Ali! You are the heir of my knowledge, the treasure-chest of my wisdom and the Imam after me. When you will be martyred, your son Hasan (will succeed you). When Hasan
is martyred, then your son Husain and when Husain is martyred, his son Ali will succeed him. Nine infallible Imams will come successively from the progeny of Husain.'
I asked, 'O Messenger of Allah (s.a.w.a.)! What are their names?' He (s.a.w.a.) replied, 'Ali, Muhammad, Ja'far, Moosa, Ali, Muhammad, Ali, Hasan and the Mahdi from the posterity of Husain. Allah, the High, will fill the earth through him (Mahdi) with justice as it would be replete with injustice and oppression'."
260. Kefaayah al-Asar(1): Imam Husain (a.s.) chronicles that the Holy Prophet (s.a.w.a.) said, "Jibraeel informed me, 'When Allah, Blessed and High be He, transcribed the name of Muhammad on the leg of the Throne, I asked him, 'O Lord! This name that I see written on the leg of the Throne is the most honourable of Your creatures.' He (s.a.w.a.) says, 'Then Allah showed him (Jibraeel) twelve shadows, bodies without souls between the heaven and the earth.'
He requested, 'O Lord! For the sake of their right upon You, inform me about them.' Allah responded, 'This is the light of Ali Ibn Abi Taalib (a.s.), this is the light of Hasan (a.s.), this is the light of Husain (a.s.), this is the light of Ali Ibn Husain (a.s.), this is the light of Muhammad Ibn Ali (a.s.), this is the light of Ja'far Ibn Muhammad (a.s.), this is the light of Moosa Ibn Ja'far (a.s.), this is the light of Ali Ibn Moosa (a.s.), this is the light of Muhammad Ibn Ali
(a.s.), this is the light of Ali Ibn Muhammad (a.s.), this is the light of Hasan Ibn Ali (a.s.) and this is the light of the Hujjah, the Qaem, the awaited one.' Imam Husain (a.s.) says, 'The Messenger of Allah (s.a.w.a.) used to say that none shall gain proximity and closeness to Allah, Mighty and Glorified be He, through these people but that Allah will free his neck from the fire'."
261. Kefaayah al-Asar(1): Imam Husain Ibn Ali (a.s.) recounts, "When the verse of the Holy Quran
وَ اُوْلُوْا الْاَرْحَامِ بَعْضُهُمْ اَوْلی بِبَعْضٍ
And the possessors of relationships, some of them are worthier than the others, (Qur'an Surah Anfaal 8: 75)
was revealed, I asked the Messenger of Allah (s.a.w.a.) about its interpretation.' He (s.a.w.a.) explained, 'By Allah! It does not imply anyone but you (Imams) and you are the possessors of relationships. When I die, your father Ali is the closest to me and my position. When your father dies, your brother Hasan is closest to him and when he dies, you will be most worthy to take his position.'
I asked, 'O Messenger of Allah (s.a.w.a.)! Then who will be worthy (of this position) after me?' He (s.a.w.a.) elaborated, 'Your son Ali will be the most worthy after you. When he dies, his son Muhammad will be the most worthy after him. When Muhammad dies, his son Ja'far will be the most worthy after him to take his place (of Imamat). When Ja'far dies, his son Moosa will be the most worthy
1- Kefaayah al-Asar, pg. 175, Chap. 25, Tr. No. 4; Behaar al-Anwaar, vol. 36, pg. 343, Chap. 41, Tr. No. 209; Al-Insaaf, pg. 101, Tr. No. 88.
after him. When Moosa dies, his son Ali will be the most worthy after him. When Ali dies, his son Muhammad will be the most worthy after him.
When Muhammad dies, his son Ali will be the most worthy after him. When Ali dies, his son Hasan will be the most worthy after him. When Hasan dies, your ninth descendant will go in occultation. These are the nine Imams from your progeny. Allah has granted them my knowledge and my understanding, their soil (teenat) is my soil. As for the nation that troubles me concerning them, may Allah not make my intercession reach unto them!'"
262. Kefaayah al-Asar(1): Imam Husain Ibn Ali (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said to Ali (a.s.), "I have more rights on the believers than they themselves. Then you, O Ali, have more rights upon the believers than they themselves. After you, Hasan has more rights upon the believers than they themselves. After him, Husain has more rights upon the believers than they themselves. After him, Ali has more rights upon the believers than they themselves.
After him, Muhammad has more rights upon the believers than they themselves. After him, Ja'far has more rights upon the believers than they themselves. After him, Moosa has more rights upon the believers than they themselves. After him, Ali has more rights upon the believers than they themselves.
After him, Muhammad has more rights upon the believers than they themselves. After him, Ali has more rights upon the
believers than they themselves. After him, Hasan has more rights upon the believers than they themselves. And al-Hujjah Ibn al-Hasan has more rights upon the believers than they themselves. They are the righteous Imams. They are with the Truth and the Truth is with them."
263. Kefaayah al-Asar(1): Umm Salmah (r.a.) recounts that the Messenger of Allah (s.a.w.a.) said, "When I was taken to the skies (me'raj), I saw written on the Throne, 'There is no god but Allah, Muhammad is the Messenger of Allah. I supported him with Ali and helped him with Ali.' I saw the lights of Ali, Fatemah, Hasan and Husain. And the lights of Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and I saw the light of al-Hujjah shining amongst them like a brilliant star.
I asked, 'O Lord! Who is this? And who are these?' I was told, 'O Muhammad! This is the light of Ali and Fatemah and this is the light of your two grandsons, Hasan and Husain and these are the lights of the Imams after you from the progeny of Husain, purified and infallible. And this is the Hujjah who will fill the earth with justice and equity.'"
264. Kefaayah al-Asar(2): Sahl Ibn Sa'd al-Ansaari says, 'I asked Fatemah, the daughter of the Messenger of Allah (s.a.w.a.), about the Imams.' She replied, "The Messenger of Allah (s.a.w.a.) used to say, 'O Ali! You are the
1- Kefaayah al-Asar, pg. 185, Chap. 26, Tr. No. 5; Behaar al-Anwaar, vol. 36, pg. 348, Chap. 41, Tr. No. 217; Al-Insaaf, pg. 31, Tr. No. 270.
Imam and the caliph after me and you have more right upon the believers than they themselves. After you die, your son Hasan will have more right upon the believers than they themselves. After Hasan dies, your son Husain will have more right upon the believers than they themselves. After Husain dies, his son Ali will have more right upon the believers than they themselves. After Ali dies, his son Muhammad will have more right upon the believers than they themselves. After Muhammad dies, his son Ja'far will have more right upon the believers than they themselves. After Ja'far dies, his son Moosa will have more right upon the believers than they themselves. After Moosa dies, his son Ali will have more right upon the believers than they themselves. After Ali dies, his son Muhammad will have more right upon the believers than they themselves. After Muhammad dies, his son Ali will have more right upon the believers than they themselves. After Ali dies, his son Hasan will have more right upon the believers than they themselves. After Hasan dies, the Qaem, the Mahdi will have more right upon the believers than they themselves. Through him, Allah, the High, will conquer the easts of the earth and its wests. Then they are the rightful Imams and the truthful tongues. Whoever helps them will be helped and whoever forsakes them will be forsaken'."
265. Al-Fazaael(1): Abdullah Ibn Aufaa narrates on the authority of the Messenger of Allah (s.a.w.a.) that he said, "When
1- Al-Fazaael, pg. 158; Behaar al-Anwaar, vol. 36, pg. 213-214, Chap. 40, Tr. No. 15; Isbaat al-Hudaat, vol. 2, pg. 417, Section 7, Chap. 9, Tr. No. 278.
Allah created Ibraheem (a.s.), His friend, He removed the veils of his vision. Hence, when he looked towards the Throne, he saw a light and asked, 'My God and my Master! What is this light?' He replied, 'O Ibraheem! This is Muhammad, My chosen and selected one.'
Ibraheem (a.s.) enquired, 'My God and my Master! I see next to him another light.' He replied, 'O Ibraheem! This is Ali, the helper of My religion.' Again he asked, 'My God and my Master! I see next to these two a third light, following the two lights.' He replied, 'O Ibraheem! This is Fatemah following her father and her husband. I have separated her followers from the fire.' Ibraheem (a.s.) asked, 'My God and my Master! I see two lights following the third light.' He replied, 'O Ibraheem! These two are Hasan and Husain following their father, their mother and their grandfather.'
He asked, 'My God and my Master! I see nine lights encircled by these five lights.' He replied, 'O Ibraheem! These are the Imams from their progeny.' He asked, 'My God and my Master! Through whom are they recognized (i.e. How should I know them)? He replied, 'O Ibraheem! The first of them is Ali Ibn Husain then Muhammad the son of Ali, Ja'far the son of Muhammad, Moosa the son of Ja'far, Ali the son of Moosa, Muhammad the son of Ali, Ali the son of Muhammad, Hasan the son of Ali and the Muhammad the son of Hasan,
the Qaem, the Mahdi.'
He asked, 'My God and my Master! I see a number of lights around them that cannot be enumerated except by You.' He answered, 'O Ibraheem! These are their Shias and their lovers.' Ibraheem asked, 'My God and my Master! How will their Shias and their lovers be recognized?' He informed, 'They will perform fifty-one rak'ats of namaz (everyday), recite بسم الله الرحمن الرحیم loudly (in their prayers), read the Qunoot before the ruku' (of the second rak'at), perform two prostrations of thanks giving (sajdatayy al-shukr) and will wear their rings in their right hands.' Ibraheem (a.s.) implored, 'My God! Make me from their Shias and lovers.' Allah responded, 'I have made you.' Thereafter, Allah, the High, revealed concerning him,
وان من شیعته لابراهیم. اذ جاء ربه بقلب سلیم
And surely from his Shias is Ibraheem. When he came to his Lord with a secure heart. (Qur'an Surah Saaffaat 37: 83-84)
Allah, the High, and His Messenger have spoken the truth. Mufazzal Ibn Umar narrates, 'When Ibraheem felt death approaching him, he narrated this tradition, went into prostration and his soul was captured in this very state'."
266. Muqtazab al-Asar(1): Abu Salmaa, the caretaker of the Messenger of Allah (s.a.w.a.)'s camel narrates that he heard the Messenger of Allah (s.a.w.a.) say, "When I was taken to the skies, (Allah) the Mighty, majestic be His praise, said,
آمن الرسول بما انزل الیه من ربّه
The Messenger believed on what was revealed to him from his Lord. (Qur'an Surah Baqarah 2: 285.)
1- Muqtazab al-Asar, pg. 10, Tr. No. 10; Al-Ghaibah, pg. 147, Tr. No. 109; Maqtal al-Husain by Khwaarazmi, vol. 1, Section 6, pg. 95; Faraaed al-Simtain, vol. 2, pg. 319, Tr. No. 571; Meah Manqebah, pg. 37; Kefaayah al-Mahdi, pg. 60, Tr. No. 7; Tabyeen al-Mahajjah, pg. 283; Al-Taraaef, pg. 172, Tr. No. 270; Yanaabi al-Mawaddah, pg. 486, Chap. 93 pg. 261, Chap. 41, Tr. No. 82; Al-Awaalem, vol. 15/3, pg. 35-38, Section 1, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 216-217, Chap. 40, Tr. No. 18; Tafseer al-Furaat, pg. 5; Al-Insaaf, pg. 62, Tr. No. 56; Ghaayah al-Maraam, pg. 695, Tr. No. 27 and many more books other than what we have hinted at.
said, 'And the believers (also believed).' He affirmed, 'You spoke the truth, O Muhammad. Who did you depute (as your caliph) for your nation?' I replied, 'The best of them.' He enquired, 'Ali Ibn Abi Taalib?' I answered, 'Yes, O Lord.' He said, 'O Muhammad! I scanned the earth as it ought to be scanned, chose you from it and derived for you a name from My names. So, I am not remembered in any place but that you are mentioned with Me.
Thus, I am the Mahmood while you are Muhammad. Later, I scanned (again) and chose from it Ali. I derived for him a name from My names. So, I am the Highest (al-A'laa) while he is Ali. O Muhammad! Surely I have created you and created Ali, Fatemah, Hasan and Husain from the type of My light. I presented the mastership of you (all) to the people of the heavens and the earths. Then whoever accepted it was a believer before Me and whoever denied it was from the unbelievers before Me.
O Muhammad! If a person from My slaves worships Me till he is cut into pieces or becomes like a decomposed skinbag but comes to Me denying your mastership, I will not forgive him unless he confesses to your mastership. O Muhammad! Do you like to see them?' I replied, 'Yes, O Lord.' He ordered me, 'Look to the right of the Throne.' I turned and there were Ali, Fatemah, Hasan, Husain, Ali Ibn Husain,
Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Mahdi.
They will be in the flickers of light, standing and praying. The Mahdi will be right in the middle amongst them shining like a brilliant star.' He declared, 'O Muhammad! These are the proofs and he (Mahdi) will avenge the blood of your progeny. I swear by My Might and My Majesty, he is the essential proof for My friends and the avenger from My enemies'."
267. Al-Manaaqeb(1): Abdullah Ibn Umar informs on the authority of the Messenger of Allah (s.a.w.a.) who said, "O Ali! I am the warner of my nation, you are its guide, Hasan is its leader, Husain is its impeller, Ali Ibn Husain is its gatherer, Muhammad Ibn Ali is its knower, Ja'far Ibn Muhammad is its writer, Moosa Ibn Ja'far is its enumerator, Ali Ibn Moosa is its interpreter, saviour and the repeller of its enemies, and who will bring its believers nearer, Muhammad Ibn Ali is its leader and its impeller, Ali Ibn Muhammad is its traveler and scholar, Hasan Ibn Ali is its announcer and its endower and the Qaem, the (last) successor is its quencher, implorer and its witness. Surely in these are the signs for the believers." Ibn Shahr Aashob says that a group of narrators has narrated this tradition from Jaaber Ibn Abdullah Ansaari on the authority of the Messenger of Allah (s.a.w.a.).
268. Meah Manqebah(2): Ali Ibn
1- Al-Manaqeb, vol. 1, pg. 292, Chap. Of what the sunnis have narrated; Meah Manqebah, pg. 24; Behaar al-Anwaar,vol. 36, pg. 270, Chap. 41, Tr. No. 91; Al-Seraat al-Mustaqeem, vol. 2, pg. 150; Tabyeen al-Mahajjah, pg. 243; Isbaat al-Hudaat, vol. 3, pg. 222, Chap. 9, Section 27, Tr. No. 210; Al-Istinsaar, pg. 22; Al-Awaalem, vol. 153, pg. 134, Tr. No. 68.
2- Meah Manqebah, pg. 23; Maqtal al-Husain, vol. 1, pg. 95, Section 6, Al-Manaqeb, vol. 1, pg. 292; Faraaed al-Simtain, vol. 2, pg. 321, Section 61, Tr. No. 572; Al-Seraat al-Mustaqeem, vol. 2, pg. pg. 150, Chap. 10, Section 4; Kashf al-Astaar, pg. 110; Al-Taraaef, pg. 273, Tr. NO. 271; Al-Najm al-Saaqeb, Chap. 50; Al-Awaalem, vol. 15/3, pg. 134, Tr. No. 69; Behaar al-Anwaar, vol. 26, pg. 316, Chap. 6, Tr. No. 80; Al-Istinsaar, pg. 23; Al-Insaaf, pg. 14, Tr. No. 10; Ghayah al-Maraam, Chap. 141, Tr. No. 2.
Abi Taalib (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, "I will meet you at the Hauz (pond of Kausar) while you, O Ali, will be its distributor, Hasan will be the protector, Husain will be the commander, Ali Ibn Husain will be the allocator, Muhammad Ibn Ali will be the dispenser, Ja'far Ibn Muhammad will be the impeller, Moosa Ibn Ja'far will be the enumerator of the lovers and the malicious and the uprooter of the hypocrites, Ali Ibn Moosa will adorn the believers, Muhammad Ibn Ali will take the people of paradise to their levels, Ali Ibn Muhammad will address his Shias and get them married to the Hoor al-Een, Hasan Ibn Ali will be the lamp of the people of paradise from which they gain light and the Qaem, the Haadi, the Mahdi will be their intercessor on the Day of Judgment when Allah will not permit except whomsoever He pleases and is satisfied with."
269. Al-Ghaibah of Shaikh Toosi (r.a.)(1): Imam Ali Ibn Muhammad al-Naqi (a.s.) narrates on the authority of his ancestors that the Messenger of Allah (s.a.w.a.) said to Ali Ibn Abi Taalib (a.s.), "Whoever desires that he should meet Allah, Mighty and Glorified be He, in a state of safety and purity and that the Great Fear (فزع اکبر), then he must befriend you and befriend your sons Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad, Ali, Hasan and the Mahdi, who will
1- Al-Ghaibah of Shaikh Toosi, pg. 136, Tr. No. 100; Behaar al-Anwaar, vol. 36, pg. 258, Chap. 41, Tr. No. 77; Al-Manaaqeb, vol. 1, pg. 293; Isbaat al-Hudaat, vol. 2, pg. 460, Section 17, Chap. 9, Tr. No. 372 vol. 3, pg. 224, Section 27, Chap. 9, Tr. No. 213.
be their seal. In the last era, there will be a group who will befriend you, O Ali. People will hate them although had they loved them (the Shias), it would have been better for them, if they were knowing. They (Shias) will give preference to you and your sons over their fathers, mothers, brothers, sisters, relatives and kin, blessings of Allah be on them, the best of blessings. They will be gathered beneath the Standard of Praise (Lewaa al-Hamd), their sins will be overlooked and their grades will be raised as a reward for what they were doing'."
270. Muqtazab al-Asar(1): Abdullah Ibn Umar recounts that the Messenger of Allah (s.a.w.a) said, "Surely Allah, the High, revealed to me when I was taken to the sky, 'O Muhammad! Whom did you depute (as your representative) in the earth, who is the most knowledgeable about that? I replied, 'My brother.' He asked, 'O Muhammad! Ali Ibn Abi Taalib?' I answered, 'Yes, O Lord.' He informed, 'O Muhammad! Indeed I scanned the earth as it ought to be scanned, then chose you from it.
So, I am not remembered till you are remembered with Me. I am the Mahmood and you are Muhammad. Again, I scanned the earth as it ought to be scanned, then chose from it Ali Ibn Abi Taalib (a.s.). I made him your successor. So, you are the chief of the Prophets while Ali is the chief of successors.
Then I derived for him a name from My
1- Muqtazab al-Asar, pg. 23, Tr. No. 15; Al-Ghaibah of No'maani, pg. 93, Chap. 4, Tr. No. 24; Behaar al-Anwaar, vol. 36, pg. 222, Chap. 40, Tr. No. 21; Al-Awaalem, vol. 15/3, pg. 42, Tr. No. 8; Tabyeen al-Mahajjah, pg. 286; Al-Insaaf, pg. 113, Tr. No. 106.
Names. Thus, I am the Highest (al-A'laa) and he is Ali. O Muhammad! Verily, I created Ali, Fatemah, Hasan and Husain and the Imams from one light. Thereafter, I presented their mastership for the angels. So, whoever accepted, was from the proximate ones and whoever denied, was from the disbelievers. O Muhammad! If a person from My slaves worships Me till his last breath but meets Me in a state of denial of their mastership, I will make him enter My fire. O Muhammad! Would you like to see them?' I replied in the affirmative.
He ordered me to come forward. I came forward and there were Ali Ibn Abi Taalib, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Hujjah, the Qaem who was like a brilliant star in their midst.
I asked, 'O Lord! Who are these?' He replied, 'These are the Imams and this is the Qaem. He will make My permissible, permissible and My prohibited, prohibited and take revenge from My enemies. O Muhammad! Love him and love the one who loves him'."
271. Al-Arbaeen of Al-Haafez Abu al-Fath Muhammad Ibn Abi al-Fawaares(1): Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informs that my brother, the Messenger of Allah (s.a.w.a.) said to me, "One who loves that he should meet Allah, Mighty and Glorified be He, while He is turning to him and not away from him, then he
1- Al-Arbaeen, Tr. No. 4; Al-Abaqaat, vol. 12, pg. 253, Tr. No. 2; Kashf al-Astaar, pg. 60; Al-Fazaael, pg. 116; Behaar al-Anwaar, vol. 36, pg. 296, Chap. 41, Tr. No. 125.
should befriend Ali (a.s.).
Whoever desires that he meets Allah, Mighty and Glorified be He, while He is satisfied with him, then he should befriend your son Hasan (a.s.). Whoever loves that he meets Allah, while he is absolutely fearless, then he should befriend your son Husain (a.s.). Whoever loves that he meets Allah, while He is purified and cleansed of his sins, then he should befriend Ali Ibn Husain (a.s.). For surely, it is like Allah, the High, has said,
سِیمَاهُمْ فِی وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ
Their marks are on their faces due to the effects of prostration. (Surah Fath (48): Verse 29)
Whoever loves that he meets Allah, Mighty and Glorified be He, while his eyes are soothed, then he should befriend Muhammad Ibn Ali (a.s.). Whoever loves that he meets Allah, Mighty and Glorified be He, while his book is given in his right hand, then he should befriend Ja'far Ibn Muhammad al-Sadeq (a.s.).
Whoever loves that he meets Allah, Mighty and Glorified be He, pure and purified, then he should befriend Moosa Ibn Ja'far, the light, the Kaazem (a.s.). Whoever loves that he meets Allah, while he is laughing, then he should befriend Ali Ibn Moosa al-Reza (a.s.). Whoever loves that he meets Allah, while his grades are raised and his sins are replaced with good deeds, then he must befriend his son Muhammad (a.s.). Whoever loves that he meets Allah, Mighty and Glorified be He, while his accounting is done very lightly and he enters the
paradise whose breadth is equal to the heavens and the earth, prepared for the pious ones, then he must befriend his son Ali (a.s.).
Whoever loves that he meets Allah, Mighty and Glorified be He, while he is from the successful ones, then he must befriend his son Hasan al-Askari (a.s.). And whoever loves that he meets Allah, Mighty and Glorified be He, while his belief is complete, his Islam is excellent, then he must befriend his son Saaheb al-Zamaan, the Mahdi (a.t.f.s.). These are the lamps in darkness, the Imams of guidance and the standards of piety. Then whoever loves them and befriends them, I am his guarantor before Allah for paradise'."
272. Kefaayah al-Asar(1): Alqamah Ibn Qais chronicles that when Ameerul Momineen (a.s.) was delivering a beautiful sermon in Masjid al-Kufa, he (a.s.) remarked, "Know that soon I will depart from you…" A person called Aamer Ibn Kaseer stood up and pleaded, 'O Ameerul Momineen (a.s.)! You have informed us about the Imams of disbelief and the caliphs of falsehood. Please inform us about the rightful Imams and truthful tongues after you.'
He (a.s.) responded, "Yes. Certainly it is a covenant which the Messenger of Allah (s.a.w.a.) has promised to me that this affair (Islam) will be ruled by twelve Imams. Nine of these will be from the progeny of Husain (a.s.). Indeed, the Messenger of Allah (s.a.w.a.) has informed, 'When I was taken to the sky, I looked at the leg of the Throne, where it was written,
1- Kefaayah al-Asar, pg. 213, Chap. 29, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 354, Chap. 41, Tr. No. 225; Al-Insaaf, pg. 232, Tr. No. 227; Tabyeen al-Mahajjah, pg. 310, Tr. No. 20.
'There is no god but Allah. Muhammad is the messenger of Allah. I have supported him with Ali and helped him with Ali.' I saw twelve lights and asked, 'O Lord! Whose lights are these?' I was told, 'O Muhammad! These lights are the Imams from your progeny.' I (Ali a.s.) requested, 'O Messenger of Allah (s.a.w.a.)! Name them for me.
He said, 'Yes. You are the Imam and the caliph after me. You will repay my debts and fulfil my promises. After you, your two sons Hasan and Husain (will be the Imams). Husain will be succeeded by his son, Ali, after him, his son Muhammad called as Baaqer, after Muhammad, his son Ja'far, called Sadeq, after Ja'far, his son, Moosa called al-Kazem, after Moosa, his son Ali called Reza, after Ali, his son Muhammad called Zaki, after Muhammad, his son Ali called Naqi, after Ali, his son Hasan called Ameen, Askari. The Qaem will be from the descendants of Husain. He will be my namesake and the most similar of the people to me. He will fill the earth with justice and equity as it would be replete with injustice and oppression…'"
273. Kefaayah al-Asar(1): Yahya Ibn No'maan narrates, 'I was with Husain (a.s.) when a veiled dark-brown skinned Arab entered and saluted him. Husain (a.s.) replied to his salaam.
The Arab said, 'O son of Allah's messenger! (I have a) question.'
He (a.s.) said, "Bring it forth."
The Arab enquired, 'How much is the difference between belief (ایمان) and certitude (یقین)?'
1- Kefaayah al-Asar, pg. 232, Chap. 31, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 384, Chap. 43, Tr. No. 5; Tabyeen al-Mahajjah, pg. 331, Tr. No. 27; Al-Insaaf, pg. 326, Tr. No. 301; Al-Awaalem, vol. 15/3, pg. 256, Chap. 214.
(a.s.) responded, "Four fingers."
'How?'
"Belief is what we hear, while certitude is what we see and the distance between the eyes and the ears is four fingers."
'What is the distance between the sky and the earth?'
'An accepted prayer."
'What is the distance between the east and the west?'
"The distance of a day for the sun."
'What is the respect of a man?'
"His needlessness from the people."
'What is the most evil thing?'
"Sins by an old man is evil, anger by a king is evil, lies by a noble is evil, miserliness by a wealthy person is evil and greed by a scholar is evil."
'You have spoken the truth, O son of Allah's messenger. Then inform me about the number of the Imams after the Messenger of Allah (s.a.w.a.).'
"Twelve, equal to the number of chiefs of Bani Israael."
'Name them for me.'
Imam Husain (a.s.) lowered his head for a while, then raised it and said, "Yes. I will inform you, O Arab brother. Surely, the Imam and the caliph after the Messenger of Allah (s.a.w.a.) was my father, Ameerul Momineen Ali Ibn Abi Taalib (a.s.), my brother Hasan, myself and nine of my descendants. From them is Ali, my son followed by his son, Muhammad. After him, his son Ja'far followed by his son, Moosa, his son, Ali, his son, Muhammad, his son, Ali, his son, Hasan and after him the Caliph, the Mahdi. He is the ninth of my descendants and he will establish the religion in the last era."
The Arab stood up and left,
glorifying the Prophet and his ancestors.
274. Kefaayah al-Asar(1): Ghaalib al-Johni narrates that Abu Ja'far Muhammad Ibn Ali, al-Baaqer (a.s.) said, "Surely the Imams after the Messenger of Allah (s.a.w.a.) are like the number of the Bani Israel chiefs and they were twelve. Whoever takes them as their masters will be successful and whoever bears enmity against them will be destroyed. Indeed, my father has narrated from his ancestors that the Messenger of Allah (s.a.w.a.) said, 'When I was taken to the skies, I looked at the leg of the Throne where it was written, 'There is no god but Allah. Muhammad is the Messenger of Allah. I have supported him with Ali and I have helped him with Ali.' I saw written in places Ali, Ali, Ali, Muhammad, Muhammad, Ja'far, Moosa, Hasan and Husain and the Hujjah. I have enumerated them for you and they are twelve. I asked, 'O Lord! Who are these whom I am seeing?' He replied, 'O Muhammad! This is the light of your successor and your two grandsons and these are the lights of the Imams from their progeny. Through them I will reward and through them I will punish'."
275. Kefaayah al-Asar(2): Kumayt Ibn Abi Al-Mustahil narrates, 'I went to my master, Abu Ja'far Muhammad Ibn Ali al-Baaqer (a.s.) and asked, 'O son of Allah's Messenger! I have written a few poems in your eulogy. Do you permit me to recite them for you?' Imam (a.s.) replied, "These are the days of Beez."(3) I argued,
1- Kefaayah al-Asar, pg. 244, Chap. 33, Tr. No. 1; Al-Awaalem, vol. 15/3, pg. 262, Chap. 6, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 390, Chap. 45, Tr. No. 1; Al-Insaaf, pg. 259, Tr. No. 243.
2- Kefaayah al-Asar, pg. 248, Chap. 3, Tr. No. 4; Al-Insaaf, pg. 270, Tr. No. 254; Behaar al-Anwaar, vol. 36, pg. 390, Chap. 5, Tr. No. 2; Al-Awaalem, vol. 15/3, pg. 262, Chap. 6, Tr. No. 2; Tabyeen Al-Mahajjah, pg. 329, Tr. No. 26.
3- The thirteenth, fourteenth and fifteenth of every month are called as 'Ayyam-e-Beez'. Apparently, Imam (a.s.) has hinted that recitation of poems on these days are abominable (makrooh).
'But these (verses) are exclusively for you.' Imam (a.s.) said, "Bring them forth."
The first four verses that I recited were on the changing of times, the fickleness of fortunes and that the ultimate robe of every man is his shroud (کفن). Hearing these two couplets, Imam (a.s.) cried and so did his son, Imam Sadeq (a.s.) and I also heard his slave girl sobbing from behind the curtain.
The next two couplets talked as to how even their close ones had forsaken the Imams and how their remembrance stimulates grief and restlessness in our existence. Again, Imam (a.s.) cried and said, "When a person remembers us or we are mentioned before him and tears flow from his eyes, even if they are equal to the size of a fly's wing, Allah will build a house for him in paradise and will make it as a barrier between him and the hell."
The following two couplets were about the joy of being associated with the Imams (a.s.) and about the injustices meted out to them.
Imam (a.s.) took my hand and prayed, "O Allah! Forgive all the sins of Kumayt, past and present."
The last couplet went as follows
When will the truth be established concerning you and
When will your second Mahdi uprise.
Imam (a.s.) exclaimed, "Soon, Inshallah, soon. O Aba Mustahil! Our Qaem is the ninth descendant of Husain (a.s.). For, the Imams after the Messenger of Allah (s.a.w.a.) are twelve and the twelfth is the Qaem." I asked, 'Master! Who are these twelve?' He (a.s.)
replied, "The first of them is Ali Ibn Abi Taalib (a.s.) followed by Hasan, Husain, Ali Ibn Husain and myself. After me, this son of mine – and he kept his hand on the shoulder of Imam Sadeq (a.s.) – Ja'far." I enquired, 'And after him?' He (a.s.) explained, "His son Moosa followed by the son of Moosa, Ali, then the son of Ali, Muhammad, followed by the son of Muhammad, Ali. Then the son of Ali, Hasan and he is the father of the Qaem, who will emerge and fill the world with justice and equity and cure the hearts of our Shias." I asked, 'When will he reappear, O son of Allah's Messenger?' He (a.s.) answered, "Indeed, the Messenger of Allah (s.a.w.a.) was asked the same question and he (s.a.w.a.) had replied that the likeness of Mahdi is the likeness of the Hour. It will not come to you but suddenly."
276. Kefaayah al-Asar(1): Jaaber Ibn Yazeed al-Jo'fi reports, 'I asked Abu Ja'far Muhammad Ibn Ali al-Baaqer (a.s.), 'O son of Allah's Messenger! Verily, a group thinks that Allah, the High, has placed Imamat in the posterity of (both) Hasan and Husain.' He (a.s.) denied, "They lie, by Allah, did they not hear Allah, high be His remembrance, says,
وجعلها کلمه باقیه فی عقبه
And he made it a word to continue in his posterity. (Qur'an Surah Zukhruf 43: 28.)
Then, did he make it but in the posterity of Husain (a.s.)? O Jaaber! Surely the Imams are those whose Imamat
1- Kefaayah al-Asar, pg. 246, Chap. 33, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 357, Chap. 41, Tr. No. 226; Al-Muhajjah, pg. 198, Verse 83, Tr. No. 1; Tabyeen Al-Mahajjah, pg. 287; Al-Awaalem, vol. 15/3, pg. 233, Tr. No. 223; Al-Insaaf, pg. 117, Tr. No. 108.
has been documented by the Messenger of Allah (s.a.w.a.). They are those about whom the Messenger of Allah (s.a.w.a.) says, 'When I was taken to the sky for ascension, I found their names written on the leg of the Throne with light, twelve names. From them were Ali, his (Prophet's) two grandsons, Ali, Muhammad, Ja'far, Moosa, Ali, Muhammad, Ali, Hasan and al-Hujjah, al-Qaem.
These are the Imams from the chosen and purified Ahle Bait (a.s.). By Allah! None can claim Imamat except us but that Allah, the High, will gather him alongwith Iblees and his army.' Then Imam (a.s.) took a deep breath and said, 'May Allah not observe the rights of this nation as they have not observed the rights of their Prophet. By Allah! Had the truth been left for those worthy of it, no two persons would have disputed concerning Allah. Then Imam (a.s.) recited a couplet whose meaning went as follows,
'Surely the Jews for the love of their Prophet believed in the calamities of various eras, but the believers due to the love of Muhammad's progeny were thrown in the fire as punishment.'
I asked, 'Master! Is not this affair for you?' Imam (a.s.) replied in the affirmative. I enquired again, 'Then why are you sitting upon your rights and your claims, while Allah, Blessed and High be He, orders,
و جاهدوا فی الله حق جهاده هو اجتباکم
And strive hard in the way of Allah, a striving as is due to Him. He has chosen you. (Qur'an
Surah Hajj 22: 28.)
He (a.s.) retorted, "Why did Ameerul Momineen Ali (a.s.) sit upon his right? Because he did not find any helper. Did you not hear Allah say in the story of Lut,
قال لو ان لی بکم قوه او آوی الی رکن شدید
He said: Ah! That I had power to suppress you, rather I shall have recourse to a strong support. (Qur'an Surah Hud 11: 80)
Or did you not hear Allah say in the incident of Nuh,
فدعا ربّه انی مغلوبٌ فانتصر
Then he called out to his Lord, I have been overpowered, so grant me victory. (Qur'an Surah Qamar 54: 10.)
And He says in the story of Moosa,
ربّ انیّ لا املک إلاّ نفسی و اخی فافرق بیننا و بین القوم الفاسقین
He said: My Lord! Surely I have not control but my ownself and my brother; therefore make a separation between us and the nation of transgressors. (Qur'an Surah Maaedah 5 : 25.)
So, when this is the state of the Prophet, then the successor is definitely more excusable. O Jaaber! Surely, the likeness of the Imam is the likeness of the Ka'bah, the people go to it and it does not go to the people."
277. Kefaayah al-Asar(1): Yunus Ibn Zibyaan has narrated a lengthy tradition from Imam Sadeq (a.s.) containing plenty of Divine Realities and true knowledge. In a part of that tradition, Imam (a.s.) says, "O Yunus! If you desire correct knowledge, then it is with us, Ahle Bait (a.s.). For surely, we have inherited and
1- Kefaayah al-Asar, pg. 255, Chap. 34, Tr. No. 1; Al-Awaalem, vol. 15/3, pg. 278, Tr. No. 16; Behaar al-Anwaar, vol. 36, pg. 403, Chap. 46, Tr. No. 15; Al-Insaaf, pg. 330, Tr. No. 105; Tabyeen al-Mahajjah, pg. 348, Tr. No. 36.
have been granted the path of wisdom (شرع الحکمه) and the desicive statement (فصل الخطاب).'
I enquired, 'O son of Allah's Messenger! Has everybody, who is from the Ahle Bait (a.s.), inherited like you, the children of Ali (a.s.) and Fatemah (s.a.), have done?' Imam (a.s.) replied, "None has inherited it except the twelve Imams." I requested, 'Name them for me, O son of Allah's Messenger.' He (a.s.) answered, "The first of them is Ali Ibn Abi Taalib, followed by Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, then myself and after me, my son, Moosa, followed by his son Ali, then his son Muhammad, then his son Ali, then his son Hasan and after Hasan, the Hujjah. Allah has chosen us, purified us and granted us what none in the universe has been granted."
278. Kefaayah al-Asar(1): Muhammad Ibn Abi Umair narrates from Heshaam, 'I was with Imam Ja'far Ibn Muhammad Sadeq (a.s.) when Moawiyah Ibn Wahb Ibn Abd al-Malik Ibn A'yan entered. (This tradition comprises of the discussions of Allah's recognition and other extremely important topics, till it reaches to.)
Then Imam (a.s.) said, "Verily, the most obligatory and essential of the duties on mankind is the recognition of the Lord and acknowledgement of slavery to Him. The (minimum) limit of recognition is to know that there is no god but Him and there is none similar or like Him. Also, he should know that Allah is Eternal, Present, Existent, not absent, Described but without any similar or parallel.
1- Kefaayah al-Asar, pg. 256, Chap. 34, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 406, Chap. 46, Tr. No. 16; Al-Awaalem, vol. 15/3, pg. 281, Tr. No. 18; Tabyeen al-Mahajjah, pg. 334; Al-Insaaf, pg. 313, Tr. No. 288.
There is nothing like Him and He is the Hearing, the Seeing.
After this, he should have the recognition of the Messenger and testify for his prophethood. The minimum recognition of the Messenger is to confess to his prophethood, and whatever he has brought from the Book or the commands or the prohibitions are all from Allah, Mighty and Glorified be He.
After this, he should have the recognition of the followed Imam, by his attributes, characteristics and his name in the states of difficulty and comfort. The minimum recognition of the Imam is that he is equal to a prophet, except the status of Prophethood, and his heir. And that his obedience is the obedience of Allah and His Messenger (s.a.w.a.).
And that one should submit to him in every affair, refer to him and take from his sayings. Also, one should know that the Imam after the Messenger of Allah (s.a.w.a.) is Ali Ibn Abi Taalib followed by Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, myself, then after me my son Moosa, after him his son, Ali, after him his son, Muhammad, after him his son, Ali, after him his son, Hasan and the Hujjah is the son of Hasan…"
279. Kamaal al-Deen(1): Tameem Ibn Bohlool reports that I asked Abdullah Ibn Abi Huzail about Imamat on whom is it obligatory and what are the signs of an Imam? He said to me, 'Surely, its evidence is that he is the proof upon the believers, the establisher of the affairs
1- Kamaal al-Deen, vol. 2, pg. 336, Chap. 33, Tr. No. 9; Al-Khesaal, vol. 2, pg. 478, Chap. 12, Tr. No. 46; Al-Oyoon, vol. 1, pg. 54, Chap. 6, Tr. No. 20; Behaar al-Anwaar, vol. 36, pg. 396, Chap. 46, Tr. No. 2; Al-Awaalem, vol. 15/3, pg. 270, Tr. No. 2; Al-Insaaf, pg. 109, Tr. No. 103; Tabyeen al-Mahajjah, pg. 346, Tr. No. 35.
of the Muslims, speaks with the Quran, knower of Divine Laws, brother of the Messenger of Allah (s.a.w.a.), his caliph upon his nation, his successor upon them and his administrator who is unto the Prophet (s.a.w.a.) as Haroon (a.s.) was to Moosa (a.s.). His obedience is obligatory as per the saying of Allah, Mighty and Glorified be He,
یَا أَیُّهَا الَّذِینَ آمَنُواْ أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکُمْ
O you who believe! Obey Allah, obey the Messenger and those in authority amongst you. (Qur'an Surah Nisaa 4: 59)
And Allah, Mighty and Glorified be He, said,
إِنَّمَا وَلِیُّکُمُ اللّهُ وَرَسُولُهُ وَالَّذِینَ آمَنُواْ الَّذِینَ یُقِیمُونَ الصَّلاَهَ وَیُؤْتُونَ الزَّکَاهَ وَهُمْ رَاکِعُونَ
Only Allah is your Master and His Messenger and those who believe, who establish prayer and give zakaat while they are in a state of genuflection (ruku'). (Qur'an Surah Maaedah 5: 55)
He is entitiled for mastership and Imamat was confirmed for him on the day of Ghadeer-e-Khumm by the saying of the Messenger of Allah (s.a.w.a.) on the command of Allah, Mighty and Glorified be He, "Do I not have more authority upon you than you yourselves?" They all replied in the affirmative. He (s.a.w.a.) declared, "Then, of whomsoever I am his master, Ali is his master. O Allah! Take him as Your slave, who takes him (Ali) as his master and take him as Your enemy, who takes him as his enemy. Help him who helps him and forsake him who forsakes him. Honour him who supports him."
This was Ali
Ibn Abi Taalib, the chief of the faithfuls, the leader of the pious, the chief of the handsome, the most superior of the successors and the best of all creation after the Messenger of the Lord of the worlds. After him are Hasan and Husain, the two grandsons of the Messenger of Allah (s.a.w.a.) and the sons of the best of the women. They will be followed by Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and Muhammad Ibn Hasan (peace be upon them all), one after the other.
They are the progeny of the Messenger (s.a.w.a.), the known ones through successorship and Imamat. The earth cannot exist without a proof from them in every era and in every time. They are the strong rope, the Imams of guidance, and the proof upon the people of the world till Allah inherits the earth and whoever is on it. Whoever opposses them, is deviated and has left the truth and guidance. Indeed, they have been talked about by the Quran and the Messenger has spoken concerning them elaborately.
Surely, one who dies without recognizing them dies the death of ignorance. Verily, in them their religion are the traits of precautious piety, chastity, truthfulness, betterment (of the people), striving hard (in the way of Allah), repaying the trust to the good doer as well as the transgressor, prolonging the prostration, performing the night prayers, abstaining from
the prohibited, awaiting the reappearance with patience and keeping good company and good neighbourhood.
280. Amaali al-Sadooq(1): Shah Abdul Azeem al-Hasani (r.a.) narrates, 'I went to meet my master (the tenth Imam) Ali Ibn Muhammad al-Naqi (a.s.).' When he (a.s.) saw me, he (a.s.) remarked, "Welcome, O Aba Qaasim! You are our real follower."
I asked, 'O son of Allah's Messenger! I intend to present my religion before you. If it is right, then I will remain steadfast on it till I meet Allah, Mighty and Glorified be He (i.e. till my death).'
Imam (a.s.) ordered, "Come forth with it, O Abul Qaasim."
I said, 'Verily, I believe that Allah, the High, is One. There is nothing like Him. He is removed from the two limits, the limit of negation (ابطال) and the limit of immanence (تشبیه). He does not have a body or form or accident(2) or substance. Nay! He is the Maker of bodies, the Creator of forms, the Originator of the accidents and the substances and the Lord of everything, its Owner, its Maker and its Initiator.
Indeed, Muhammad (s.a.w.a.) is His servant and His Messenger, the seal of the Prophets and there is no Prophet after him, till the Day of Judgment. His Shariah is the last Shariah and there is no Shariah after it till the Day of Judgment.
I also believe that the Imam, the Caliph and the Master of the affair after him is Ameerul Momineen Ali Ibn Abi Taalib (a.s.) followed by Hasan, Husain, Ali Ibn Husain, Muhammad
1- Amaali al-Sadooq, pg. 302, Majlis 54, Tr. No. 24; Kamaal al-Deen, vol. 2, pg. 379, Chap. 37, Tr. No. 1; Al-Awaalem, vol. 15/3, pg. 294, Chap. 11, Tr. No. 1; Al-Tawheed, pg. 81, Chap. 2, Tr. No. 37; Kefaayah al-Asar, pg. 286, Chap. 38, Tr. No. 1; E'laam al-Waraa, pg. 436; Chap. 2, Section 2; Kefaayah al-Muhtadi, pg. 101, Tr. No. 27; Behaar al-Anwaar, vol. 3, pg. 268, Chap. 10, Tr. No. 4 vol. 36, pg. 412, Chap. 47, Tr. No. 2 vol. 66, pg. 1, Chap. 28, Tr. No. 1; Al-Insaaf, pg. 219, Tr. No. 212; Sifaat al-Shia, pg. 90, Tr. No. 68; Rawzah al-Waaezin, vol. 1, pg. 31; Kashf al-Ghummah, vol. 2, pg. 525; Isbaat al-Hudaat, vol. 1, pg. 542, Chap. 9, Section 13, Tr. No. 354.
2- Philosophical term for the Arabic equivalent of 'aradh'.
Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, then you O my Master.
He (a.s.) informed, "After me is my son Hasan (al-Askari). How difficult will be the condition of the people concerning his successor (i.e. the twelfth Imam)?"
I asked, 'Why will that be so, my master?'
He (a.s.) explained, "This is because he will be hidden and it will not be permitted to use his name till he reappears. And when he does so, he will fill the earth with justice and equity as it would be fraught with injustice and oppression."
I said, 'I believe.'
Then I said, 'I also believe that their friend is the friend of Allah and their enemy is the enemy of Allah. Their obedience is the obedience of Allah and their defiance is the defiance of Allah. I also believe that the ascension (معراج) is the truth, the questioning in the grave is the truth, paradise is truth, hell is truth, path (صراط) is truth, weighing scale (میزان) is truth and that the Hour (قیامه) will come and Allah will raise all those in the graves.
I also believe that the obligations after the mastership of the Ahle Bait (a.s.) are prayers, zakaat, fasting, hajj, jehaad, enjoining good and prohibiting evil.'
Thereafter, Imam Ali Ibn Muhammad (a.s.) remarked, "O Aba Qaasim! By Allah! This is the religion of Allah, which He has chosen for His servants. Then be steadfast on it, may Allah keep you steadfast through firm beliefs in this world as
well as the hereafter."
281. Al-Khesaal(1): Saqr Ibn Abi Dalf al-Karkhi reports, 'When Mutawakkil took away our master Abul Hasan al-Askari (a.s.), I came to ask about his well being. Mutawakkil's doorkeeper, Raazeqi, saw me and ordered that I should come to him. I obliged. He asked, 'O Saqr! How are things with you?' I answered, 'Fine, Sir.' He asked me to sit down and talked about the past as well as the future. I thought unto myself that I had erred in coming. After dispersing the people from around him, he asked me, 'Why have you come?' I retorted, 'Just like that.'
He enquired, 'Perhaps you want to know about the well being of your master.' I said, 'My master? My master is Ameerul Momineen (Mutawakkil).' He reprimanded, 'Keep quiet. Your master is the truthful master. Don't be shy before me because I am on your religion (i.e. I am also a Shia).' I exclaimed, 'All praise is for Allah.'
He asked, 'Do you want to see him?' I replied in the affirmative. He said, 'Sit till the courier leaves him.' I did so. When the courier left, Raazeqi told his slave, 'Catch the hand of Saqr and take him to the room where the Alavi (implying Imam Ali Naqi a.s.) is imprisoned and leave them alone.' He took me to the room in which the Alavi was imprisoned and directed me to his cell. I went and saw Imam (a.s.) sitting on a mat and infront of him was
1- Al-Khesaal, vol. 2, pg. 395, Chap. 7, Tr. No. 102; Kamaal al-Deen, vol. 2, pg. 382, Chap. 37, Tr. No. 9; Ma'ani al-Akhbaar, pg. 123; Kefaayah al-Asar, pg. 289, Chap. 38, Tr. No. 3; Jamaal al-Usboo', pg. 25, Section 3, Tr. No. 1; E'laam al-Waraa, pg. 437, Section 2; Behaar al-Anwaar, vol. 24, pg. 238, Chap. 60, Tr. No. 1, vol. 36, pg. 412, Chap. 47, Tr. No. 3, vol. 56, pg. 20, Chap. 15, Tr. No. 3; Rawzah al-Waaezin, vol. 2, pg. 392; Al-Manaaqeb, vol. 1, pg. 308; Isbaat al-Hudaat, vol. 1, pg. 491, Chap. 9, Tr. No. 177; Al-Insaaf, pg. 200, Tr. No. 201.
a dug grave. I saluted him, he (a.s.) responded to my salutation and ordered me to sit down. I sat down.
He (a.s.) asked, "O Saqr! What has brought you here?" I said, 'Master! I came to enquire about your well being. Then I looked at the grave and cried.' He (a.s.) pacified me saying, "O Saqr! Don't cry because no harm is going to reach unto us for the time being." I heard a sigh of relief, 'All praise is for Allah.'
Then I asked, 'Master! There is a tradition narrated on the authority of the Prophet (s.a.w.a.) whose meaning I cannot understand.' He (a.s.) asked, "What is it?" I said, 'His (s.a.w.a.) saying, 'Do not commit aggression agaisnt the days, lest they assail you.' What does it mean?'
He (a.s.) replied, "Yes. We are the days. The heavens and the earth subsist due to us, hence, Saturday refers to the Messenger of Allah (s.a.w.a.), Sunday refers to Ameerul Momineen, Monday refers to Hasan and Husain, Tuesday belongs to Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Wednesday is of Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali and myself. Thursday belongs to my son, Hasan Ibn Ali and Friday is of my grandson, around whom the groups of truth will gather. He will fill the earth with justice and equity as it would be filled with injustice and oppression. This is the meaning of the days. So, do not commit aggression against them in this world,
lest they do so against you in the hereafter." Then he (a.s.) said, "You can leave and I don't guarantee your safety."
282. Kefaayah al-Asar(1): Yahya Ibn Zaid(2) says, 'I asked my father about the Imams.' He informed, 'The Imams are twelve, four have passed away and eight remain.' I requested, 'O Father! Name them.' He retorted, 'As for the past Imams, they are Ali Ibn Abi Taalib, Hasan, Husain and Ali Ibn Husain. As for the remaining, they are my brother Baaqer followed by Ja'far al-Sadeq, his son Moosa, his son Ali, his son Muhammad, his son Ali, his son Hasan and finally his son Mahdi.' 'O Father! Are you not from them?' He answered, 'No. But I am from the progeny.' I enquired, 'Then how did you know their names?' He explained, 'It is a promised covenant, which the Messenger of Allah (s.a.w.a.) pledged to us.'
283. Kamaal al-Deen(3): Imam Husain (a.s.) chronicles, 'I went to the Messenger of Allah (s.a.w.a.) while Ubayy Ibn K'ab was with him.' The Messenger of Allah (s.a.w.a.) exclaimed, "Welcome! O Aba Abdillah! O adornment of the heavens and the earth."
Ubayy asked, 'O Messenger of Allah (s.a.w.a.)! How somebody other that you can be the adornment of the heavens and earth?'
He (s.a.w.a.) replied, "O Ubayy! I swear by the One, Who raised me as a Prophet with truth. Verily, Husain Ibn Ali, in the heaven enjoys a greater position than in the earth. Surely, it is written on the right side of the Throne that
1- Kefaayah al-Asar, pg. 300, Tr. No. 10; Behaar al-Anwaar, vol. 46, pg. 198, Chap. 11, Tr. No. 72; Tanqeeh al-Maqaal, vol. 2, pg. 470; Al-Insaaf, pg. 324, Tr. No. 298.
2- Zaid Ibn Ali Ibn Husain (a.s.).
3- Kamaal al-Deen, vol. 1, pg. 264, Chap. 24, Tr. No. 11; Al-Oyoon, vol. 1, pg. 59, Chap. 6, Tr. No. 29; Faraaed al-Simtain, vol. 1, pg. 155, Chap. 35, Tr. No. 447; Al-Insaaf, pg. 243, Tr. No. 233; Qasas al-Anbiyaa, pg. 361, Section 1, Tr. No. 437; Behaar al-Anwaar, vol. 36, pg. 204, Chap. 40, Tr. No. 8; Isbaat al-Hudaat, vol. 1, pg. 477, Chap. 9, Tr. No. 128; Ilzaam al-Naaseb, vol. 1, pg. 201; Tabyeen al-Mahajjah, pg. 266, Tr. No. 4; Al-Awaalem, vol. 15/3, pg. 58.
he is the light of guidance, the ark of salvation, the untiring Imam, might, pride, the ocean of knowledge and the treasure-chest. (Is he still not the adornment of the heavens and the earth?).
Certainly, Allah, Mighty and Glorified be He, has carried in his loins pure, blessed and chaste sperm, which was created before the creation came into existence in the wombs of the mothers, or semen flowed in the backs of the fathers, or even before day and night existed. Indeed, Allah inspired the creatures the prayers by which they would invoke but that Allah, Mighty and Glorified be He, would gather them with him (Husain). He will be their intercessor in his hereafter and Allah will remove from him, his difficulty, repay his debt, ease his affair, expand his path, strengthen him against his enemy and will not rip apart his veil (i.e. conceal his sins)."
Ubayy enquired, 'What are these prayers, O Messenger of Allah (s.a.w.a.)?'
He (s.a.w.a.) answered, "When you are sitting after finishing your prayers say,
اللهم إنی أسألک بکلماتک ومعاقد عرشک وسکان سماواتک (وأرضک) وأنبیائک ورسلک (أن تستجیب لی) فقد رهقنی من أمری عسر، فأسألک أن تصلی علی محمد وآل محمد وأن تجعل لی من عسری یسرا
O Allah! Certainly I ask You for the sake of Your Kingdom, the contracting parties of Your Might, the residents of Your heavens (and Your earth) and Your Prophets and Messengers (that You answer me) because difficulty has overcome my affair. Thus, I ask You that You bless Muhammad and
the Progeny of Muhammad and that You make my affair easy for me.
Then surely Allah, Mighty and Glorified be He, will ease your affair, expand your heart for you and inspire unto you the testimony لا إله إلا الله There is no god but Allah' at the time of your death.'
Ubayy questioned, 'O Messenger of Allah (s.a.w.a.)! What is this sperm, which is in the loin of my beloved Husain (a.s.)?'
He (s.a.w.a.) elucidated, "The likeness of this sperm is like that of the moon, which throws light and shows the way; whoever follows it will be guided and whoever deviates from it will be led astray."
He asked, 'Then, what is his name and what is his supplication?'
He (s.a.w.a.) explained, "His name is Ali and his supplication is,
یا دائم یا دیموم، یا حی یا قیوم، یا کاشف الغم ویا فارج الهم، ویا باعث الرسل، ویا صادق الوعد
O Eternal! O Everlasting! O Living! O Controller! O Reliever of sorrows! O Remover of grief! O Sender of Messengers and O Truthful in His promise!
Whoever invokes through this supplication, Allah, Mighty and Glorified be He, will raise him alongwith Ali Ibn Husain and he (a.s.) will be his guide to paradise.
Ubayy enquired, 'O Messenger of Allah (s.a.w.a.)! Will he have any caliph or successor?'
He (s.a.w.a.) replied, "Yes. For him will be the inheritances of the heavens and the earth."
Ubayy asked, 'What does 'the inheritances of the heavens and the earth' mean?'
He (s.a.w.a.) replied, "Decreeing the truth, ordering righteousness, interpretation of the laws and explanation
of what will be."
Ubayy asked, 'What is his name?'
He (s.a.w.a.) replied, "His name is Muhammad. Verily, the angels will soon be acquainted with him in the heavens and invoke with his invocation.
اللهم إن کان لی عندک رضوان وود فاغفر لی ولمن تبعنی من إخوانی وشیعتی وطیب ما فی صلبی
O Allah! If there is any satisfaction or love near You for me, then forgive me and whoever follows me from my brothers or my followers, and purify what is in my loin, O the most Merciful of all mercifuls.
Then, Allah will place in his loin a blessed, pure and immaculate sperm. Jibraeel informed me that surely Allah, Mighty and Glorified be He, has purified this sperm and named it Ja'far and made him a guide, the guided one, he is satisfied with Allah and Allah is satisfied with him. He prays to his Lord and says in his supplication,
یا دیان غیر متوان یا أرحم الراحمین اجعل لشیعتی من النار وقاء، ولهم عندک رضاء، فاغفر ذنوبهم، ویسر امورهم، واقض دیونهم، واستر عوراتهم، وهب لهم الکبائر التی بینک وبینهم، یا من لا یخاف الضیم ولا تأخذه سنه ولا نوم، اجعل لی من کل (هم) وغم فرجا
O Untiring Provider! O the most Merciful of all mercifuls! Grant protection for my Shias from the fire and satisfaction near You for them. Then, forgive their sins, ease their affairs, repay their debts, conceal their secrets and forgive their major sins which are between You and them. O He, Who does not fear injustice nor does sleep
and slumber overtake Him! Grant salvation for me from every grief and sorrow.
Whoever prays with this supplication, Allah will raise him with a white (bright) face along with Ja'far Ibn Muhammad to the paradise, O Ubayy! Surely Allah, Blessed and High be He, has placed in this sperm a pure, blessed and immaculate sperm, upon which He has sent mercy. He named it Moosa and made him an Imam.
Ubayy asked, 'O Messenger of Allah (s.a.w.a.)! Have each one of them been described in detail, procreate, inherit and describe each other in the aforementioned manner?'
He (s.a.w.a.) replied, "Jibraeel (a.s.) has described them for me on the authority of Allah, the Lord of the worlds, Mighty be His Majesty."
Ubayy asked, 'Did Moosa (Ibn Ja'far) have any specific supplication, which he (a.s.) prayed, other than the supplications of his forefathers?'
He (s.a.w.a.) replied, "Yes. He will say in his supplications
یا خالق الخلق، ویا باسط الرزق، ویا فالق الحب (والنوی)، ویا بارئ النسم ومحیی الموتی وممیت الاحیاء، و (یا) دائم الثبات، ومخرج النبات افعل بی ما أنت أهله
O Creator of creation! O Giver of sustenance! O Splitter of grain! O Creator of winds! O Giver of life to the dead and Who causes death to the living! O Everlasting and Who brings forth the vegetation! Do unto me as You are worthy of doing.
One who invokes in this manner, Allah, Mighty and Glorified be He, will fulfill his needs and raise him on the Day of Judgment along with Moosa Ibn Ja'far. Surely, Allah has
placed in his loin a pure and immaculate sperm with which He is satisfied. He has named it Ali and Allah, Mighty and Glorified be He, in His knowledge and His wisdom, was satisfied with his creation. He made him a proof for his Shias, through which they will demonstrate on the Day of Judgment. He has an invocation by which he invokes
اللهم أعطنی الهدی، وثبتنی علیه، واحشرنی علیه آمنا أمن من لا خوف علیه ولا حزن ولا جزع، إنک أهل التقوی وأهل المغفره
O Allah! Grant me guidance, make me firm on it, and raise me on it in a state of security, like the safety of the one who has neither fear nor grief nor sorrow. Surely, You are Worthy of fear and Worthy of forgiveness.
And verily, Allah, Mighty and Glorified be He, has put in his sperm a blessed, pure and immaculate sperm, with which He is satisfied and named him Muhammad Ibn Ali. He is the intercessor of his Shias and the inheritor of his grandfather's knowledge. He has clear signs and apparent arguments. When he will be born, he will declare, لا إله إلا الله محمد رسول الله صلی الله علیه وآله There is no god but Allah. Muhammad is the Messenger of Allah. And he will recite in his supplications
یا من لا شبیه له ولا مثال، أنت الله لا إله إلا أنت ولا خالق إلا أنت تفنی المخلوقین وتبقی أنت، حلمت عمن عصاک، وفی المغفره رضاک
O the One Who has neither any similar nor any
example. You are Allah, there is no god but You and there is no creator but You. You will annihilate the creatures while You will remain. You are forebearing with the one who disobeys You and in forgiveness is Your satisfaction.
Whoever prays with this supplication, Muhammad Ibn Ali will be his intercessor on the Day of Judgment. Surely Allah, Blessed and High be He, has placed in his loin a pure, bright, blessed, immaculate and clean sperm. He has named it Ali Ibn Muhammad. He has clothed him with contentment and dignity, and deposited in him sciences and secrets of every hidden thing. Whoever meets him, he will inform him of what is in his heart and caution against his enemy and he will supplicate in this manner
یا نور یا برهان یا منیر یا مبین یا رب اکفنی شر الشرور وآفات الدهور، وأسألک النجاه یوم ینفخ فی الصور
O Light of all lights! O Proof! O Illuminator! O Explanator! O Lord! Protect me from the evil of the evil ones and the calamities of the times. I ask You salvation on the Day when the trumpet is blown.
Whoever recites this supplication, Ali Ibn Muhammad will be his intercessor and his leader to paradise. Surely Allah, Blessed and High be He, has placed in his loin a sperm and named it Hasan Ibn Ali. He made him a light in His cities, a caliph in His earth, an honour for His nations, a guide for His Shias, an intercessor for them near
their Lord, a punishment for those who oppose him, a proof for whoever befriends him and a clear argument for whoever takes him as an Imam. He will say in his supplication,
یا عزیز العز فی عزه، یا عزیزا عزنی بعزک، وأیدنی بنصرک وأبعد عنی همزات الشیاطین، وادفع عنی بدفعک وامنع عنی بمنعک واجعلنی من خیار خلقک، یا واحد یا أحد یا فرد یا صمد
O Mighty of reverence in His Might! O Mighty! Grant me might for the sake of Your Might, assist me with Your help, keep far from me the whisperings of the devils, defend me with Your defence, protect me with Your protection and make me from the chosen ones of Your creatures. O One! O Unique! O Singular! O Needless!
Whoever invokes with this supplication, Allah, the High, will raise him with him (Hasan Ibn Ali) and for him is salvation from hell even if it was obligatory on him. Surely Allah, Mighty and Glorified be He, has placed in the loin of Hasan, a blessed, pure, clean, immaculate and purified sperm. Every believer from whom Allah has taken the covenant of mastership (ولایه) is satisfied with it and only the deniers will disbelieve in him.
He is the pure, immaculate, righteous, guide and guided Imam. He is the beginning of justice and its end. He will verify Allah, Mighty and Glorified be He, and Allah will verify him in his saying. He will emerge from Mecca till the proofs and signs are manifested. In Taaleqaan(1), he will
1- A state in modern Iran.
have treasures that are neither gold nor silver but beautiful war-horses and imposing men. Allah, Mighty and Glorified be He, will gather for him three hundred and thirteen men from distant cities equal to the number of the Muslim soldiers in Badr.
With him is a sealed book, which comprises the number of his companions along with their names, their geneology, their cities, their business, their speech and their agnomen. They will be steadfast and will strive hard in his obedience.
Ubayy asked, 'And what will be his proofs and his signs, O Messenger of Allah (s.a.w.a.)?'
He (s.a.w.a.) replied, 'He will have a standard. When the time of his reappearance nears, this standard will unfurl on its own and Allah, Blessed and High be He, will give it the power of speech. The standard will call out, 'Emerge, O friend of Allah, and kill the enemies of Allah.' He will also have two flags and two marks, besides a sheathed sword, which will call out, 'Come forth, O friend of Allah, as it is not permitted for you to sit (quietly) before the enemies of Allah.'
Then he will reappear and kill the enemies of Allah wherever he will find them. He will uphold the laws of Allah and judge by the judgment of Allah. Jibraeel will appear from his right side, Mikaaeel from his left, (Prophets) Shoaib and Saaleh infront of him. Soon, you will remember what I am telling you and I entrust my affairs to Allah, Mighty and
Glorified be He, even if it is after a long time. O Ubayy! Congratulations to the one who meets him, congratulations to the one who loves him and congratulations to the one who believes in him.
Allah will save him from destruction because of his acknowledgement in Him, in the Messenger of Allah (s.a.w.a.) and in all the Imams (a.s.). Allah will open for them the paradise. Their likeness in the earth is like that of the (perfume) musk, the fragrance of which never diminishes after diffusion. Their similarity in the heavens is like that of an illuminated moon, the light of which never extinguishes.
Ubayy asked, 'O Messenger of Allah (s.a.w.a.)! How has Allah, Mighty and Glorified be He, explained the condition of these Imams?'
He (s.a.w.a.) answered, "Surely Allah, Blessed and High be He, sent down upon me twelve seals and twelve books. The name of each Imam is on his seal and his attribute is in his book, may Allah bless them all.
284. Kamaal al-Deen(1): Ibn Abbas reports, 'I heard the Messenger of Allah (s.a.w.a.) say, "Surely for Allah, Blessed and High be He, there is an angel called Dardaaeel {the tradition has a lengthy narration about this angel, the greatness of the world of creation, its expanse, the virtues of our master Imam Husain (a.s.) and the gravity of the crime of his murder, etc. till it reaches to}… the Imams after me are Ali – the guide, Hasan – the recipient of guidance, Husain – the helper,
1- Kamaal al-Deen, vol. 1, pg. 282, Chap. 24, Tr. No. 36; Behaar al-Anwaar, vol. 42, pg. 248, Chap. 11, Tr. No. 24; Al-Awaalem, vol. 17, pg. 15, Chap. 2, Tr. No. 5; Al-Insaaf, pg. 276, Tr. No. 256.
Ali Ibn Husain – the helped one, Muhammad Ibn Ali – the intercessor, Ja'far Ibn Muhammad – the benefactor, Moosa Ibn Ja'far – the trustee, Ali Ibn Moosa – the satisfied one, Muhammad Ibn Ali – the active, Ali Ibn Muhammad – the trusted one, Hasan Ibn Ali – the knowing and the Qaem – behind whom Eesa Ibn Maryam (a.s.) will pray…".'
285. Kefaayah al-Asar(1): Alqamah Ibn Muhammad al-Khuzrami chronicles that Ja'far Ibn Muhammad al-Sadeq (a.s.) said, "The Imams are twelve." I requested, 'O son of Allah's Messenger! Name them for me.' He (a.s.) obliged, "From the past, Ali Ibn Abi Taalib (a.s.), Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali and myself." I asked, 'And after you, O son of Allah's Messenger?' He (a.s.) answered, "Verily, I have willed unto my son, Moosa and he is the Imam after me."
I questioned, 'Who will succeed Moosa?' He (a.s.) replied, "His son Ali, called as Reza. He will be buried in the land of Khurasan, a stranger. His son Muhammad will succeed him followed by his son Ali. After Ali, his son Hasan will succeed him followed by Mahdi the son of Hasan."
Then he (a.s.) stated, "My father has narrated to me from his ancestors that the Messenger of Allah (s.a.w.a.) said, 'O Ali! When our Qaem emerges three hundred and thirteen men, equal to the number of Muslim soldiers at Badr, will gather around him. When the time of his reappearance nears, his sheathed sword will call out,
1- Kefaayah al-Asar, pg. 262, Chap. 34, Tr. No. 5; Behaar al-Anwaar, vol. 36, pg. 409, Chap. 46, Tr. No. 18, vol. 52, pg. 303, Chap. 26, Tr. No. 72; Al-Awaalem, vol. 15/3, pg. 269, Chap. 7, Tr. No. 1; Al-Insaaf, pg. 231, Tr. No. 226; Tabyeen al-Mahajjah, pg. 333, Tr. No. 29; Isbaat al-Hudaat, vol. 1, pg. 603, Chap. 9, Tr. No. 587.
'Stand up, O friend of Allah and kill the enemies of Allah'."
286. Oyoon Akhbaar al-Reza (a.s.)(1): Abu Baseer reports that Imam Sadeq (a.s.) said, "My father (a.s.) said to Jaaber Ibn Abdullah Ansaari, 'I have some work with you. So, when is it possible for you to give me some time that I may ask you something?' Jaaber replied, 'Whenever you wish.'
Thus, when my father (a.s.) met him in privacy, he (a.s.) asked him, "O Jaaber! Inform me about the Tablet which you saw in the hand of my mother, Fatemah, the daughter of the Messenger of Allah (s.a.w.a.) and what did she tell you as to what was written in it?" Jaaber replied, 'I hold Allah as Witness that I went to visit your mother, Fatemah (a.s.) during the lifetime of the Messenger of Allah (s.a.w.a.) to congratulate her for Husain (a.s.)'s birth. I saw in her hand a green Tablet, which I thought to be of emerald and its writing was as bright as sunlight.
I asked her, 'May my father and my mother be sacrificed for you, O daughter of Allah's Messenger (s.a.w.a.)! What is this Tablet?' She (s.a.) replied, "This is the Tablet, which Allah, Mighty and Glorified be He, has gifted to the Messenger of Allah (s.a.w.a.). In it is the name of my father, the name of Ali, the name of my two sons and the names of the successors from my progeny. In turn, my father gave it to me that I
1- Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg 41, Chap. 6, Tr. No. 2; Al-Kaafi, vol. 1, pg. 527, Chap. 184, Tr. No. 3; Miraat al-Oqool, vol. 6, pg. 210; Faraaed al-Simtain, vol. 2, pg. 136; Taqreeb al-Maarif, pg. 178; Al-Waafi, vol. 2, pg 296, Chap. 31, Tr. No. 755/1; Al-Ikhtesaas, pg. 210; Mashaareqo Anwaar al-Yaqeen, pg. 103; Al-Manaaqeb of Ibn Shahr Ashob, vol. 1, pg. 296; Kamaal al-Deen, vol. 1, pg. 308, Chap. 28, Tr. No. 1; al-Ghaibah of Shaikh Tusi (r.a.), pg. 143, Tr. No. 108; Al-Ghaibah of No'maani, pg. 62, Chap. 4, Tr. No. 5; E'laam al-Waraa, pg. 4, Section 2; Irshaad al-Quloob, vol. 2, pg. 108; Al-Ehtejaaj, pg. 67; Behaar al-Anwaar, vol. 36, pg. 195, Chap. 40, Tr. No. 3; Tafseer al-Burhaan, vol. 2, pg. 123, Tr. No. 6; Isbaat al-Hudaat, vol. 2, pg. 285, Chap. 9, Tr. No. 73; Al-Seraat al-Mustaqeem, vol. 2, pg. 137, Chap. 10; Isbaat al-Wasiyyah, pg. 29, Tr. No. 5; Al-Hidaayah, the Chapter of Twelve Imams (a.s.), Tr. No. 5; Al-Awaalem, vol. 15/3, pg. 68, Tr. No. 6; Al-Insaaf, pg. 21, Tr. No. 17; Tabyeen al-Mahajjah, pg. 271; Tr. No. 5; Ilzaam al-Naaseb, vol. 1, pg. 213; Taaweel al-Aayaat al-Zaaherah, pg. 210.
may rejoice through it."
Jaaber said, 'Thus, your mother Fatemah (a.s.) gave it to me. I read it and copied it.' My father (a.s.) asked, "O Jaaber! Can you show it (the copied manuscript) to me?" He replied in the affirmative. My father (a.s.) accompanied Jaaber to his house where he took out a book from a parchment and giving it to my father he said, 'I hold Allah as Witness that this is what I saw written in the Tablet:
In the Name of Allah, the Beneficent, the Merciful. This is a Book from Allah, the Mighty, the Wise to Muhammad, His light, His ambassador, His veil and His proof. The trustworthy spirit (Jibraeel) has descended with it from the Lord of the worlds. O Muhammad! Magnify my names, be grateful for My bounties and do not deny My endowments.
Verily I am Allah, there is no god but Me, the Destroyer of the oppressors, the Degrader of the tyrants and the Establisher of the Day of Judgment. Verily I am Allah, there is no god but Me. Whoever expects grace from other than Me or fears other than My justice and My punishment, I will punish him in such a way that I will not punish anybody in this manner in the worlds. Hence, worship only Me and rely only on Me. Indeed, I did not raise a messenger, completed his days and terminated his duration but that I appointed for him a successor.
Certainly, I made you superior over
all other Prophets and made your successor superior over all other successors. After him, I honoured you with your two grandsons, Hasan and Husain. I made Hasan the mine of My knowledge after the end of the days of his father and I made Husain the treasurechest of My revelation, honoured him with martyrdom and sealed it for him with eternal bliss. So, he is the best of the martyrs and the highest of them in grade before Me. I have placed My perfect word with him and the complete proof near him. Through his progeny, I shall reward and I shall punish.
The first of them is the chief of the worshippers and the adornment of My past friends, then his son (Muhammad) who resembles his grandfather al-Mahmood(1), the splitter of My knowledge and the mine of My wisdom. Soon, those who doubt concerning his son Ja'far will be destroyed. He who rejects him has rejected Me. I speak the truth, I will indeed honour the position of Ja'far and make him happy vis-à-vis his Shias, his helpers and his friends. After him, I have selected Moosa and there will be a blinding, dark corruption so that the spark of My obedience is not terminated, My proof is not hidden and My friends are not afflicted with misfortune.
Beware! Whoever denies even one of them, he has denied My bounty. Whoever changes one verse from My Book, then indeed he has attributed a lie unto Me. Then woe unto the liars,
1- A title of the Messenger of Allah (s.a.w.a.).
the deniers with the termination of the duration of My servant, My beloved and My chosen one, Moosa. Verily, the one who denies the eighth is as if he has denied all My friends (Imams). Ali is My friend, My helper and the one upon whom I have placed Prophethood's burden of proof and conferred upon him mastership.
An arrogant devil(1) will murder him. He will be buried in a city, which the righteous servant(2) has built, next to the worst of My creatures. I speak the truth, I will soothe his eyes with Muhammad, his son and his successor after him. He is the heir of My knowledge, the mine of My wisdom, the place of My joy and My proof upon My creatures.
None shall believe in him but that the paradise will be his abode and I will allow him to intercede for seventy of his family members, even if all of them are eligible for hell. I will complete his bliss with his son Ali, My friend, My helper, My witness amongst My creatures and My trustee upon My revelation. From him, I will bring forth Hasan, the caller to My path and the treasurer of My knowledge.
Thereafter, I will complete this (chain of Imamat) with his son, م.ح.م.د. mercy for the worlds. He will possess the perfection of Moosa, the brightness of Eesa and the patience of Ayyub. Soon, My friends will be humiliated in his time and their heads will be gifted as trophies
1- Ma'moon al-Abbasi.
2- Implying Prophet Zulqarnain (a.s.) as he was the one who had built the city of Khorasan during his rule.
like the heads of the Turks and the Dylamites.
They will be killed, they will be burnt, they will live in a state of fear, terror and trepidation. The earth will be coloured with their blood and wailing and sobbing will be commonplace among their womenfolk. They are My true friends! Through them I will repel all blinding and dark mischief, remove the earthquakes and do away with the burdens and the chains.
أُولَئِکَ عَلَیْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَهٌ وَأُولَئِکَ هُمُ الْمُهْتَدُونَ
They are those upon them is the blessings of their Lord and mercy. And they are the guided ones. (Qur'an Surah Baqarah 2: 157)
Abu Baseer says, 'If you do not hear in your time anything but this tradition, it will suffice for you. Hence, conceal it except from those who are worthy of it.'
287. Muqtazab al-Asar(1): Salmaan narrates, 'One day I went to the Messenger of Allah (s.a.w.a.). When he (s.a.w.a.) looked at me, he (s.a.w.a.) said, "O Salmaan! Surely Allah, Mighty and Glorified be He, did not raise a Prophet or a Messenger but that He has placed in him twelve successors." I acknowledged, 'O Messenger of Allah (s.a.w.a.)! I came to know about this from the People of the Book'
He (s.a.w.a.) questioned, "O Salmaan! Do you recognise my twelve successors, whom Allah has chosen for Imamat after me?" I answered, 'Allah and His Messenger know the best.' He (s.a.w.a.) informed, "O Salmaan! Allah created me from His chosen Light. He called me and I obeyed Him.
1- Muqtazab al-Asar, pg. 6, Tr. No. 6; Dalaael al-Imaamah, pg. 237, Tr. No. 11; Misbaah al-Shariah, pg. 46, Chap. 68-69; Al-Mohtazar, pg. 106; Behaar al-Anwaar, vol. 53, pg. 142, Chap. 29, Tr. No. 162; Al-Seraat al-Mustaqeem, vol. 2, pg. 142, Chap. 10, Section 1, Tr. No. 2; Isbaat al-Hudaat, vol. 1, pg. 708, Section 18, Tr. No. 145.
From my light, He created Ali. He called him to His obedience, so he obeyed Him. From my light and the light of Ali, He created Fatemah. He called her and she obeyed Him. From my light and the from the lights of Ali and Fatemah, He created Hasan and Husain. He called both of them and they obeyed Him. So, Allah, Mighty and Glorified be He, named us with five names from His names.
Hence, Allah is Mahmood and I am Muhammad; Allah is al-Ali (the High) and he is Ali. Allah is Faatir (Creator) and she is Fatemah. Allah is Zu al-Ehsaan (the Owner of goodness) and this is Hasan. Allah is Mohsin (Obliger) and this is Husain.
Thereafter, He created from us and from the light of Husain, nine Imams. He called them and they obeyed Him. Before Allah, Mighty and Glorified be He, created the established sky, the vast earth, the air, the water, the angels and the humans, we were in His knowledge lights, glorifying Him, listening to and obeying Him."
Salmaan asked, 'O Messenger of Allah (s.a.w.a.)! May my father and my mother be sacrifice for you, what is the reward of the one who recognizes them?' He (s.a.w.a.) prophesied, "Whoever recognizes them as they ought to be recognized, follows them, befriends their friends and bears enmity against their enemies, then by Allah, he is from us, he will enter where we enter and he will reside where we reside."
I asked, 'O Messenger of
Allah (s.a.w.a.)! Is it possible to believe in them without knowing their names and geneology?' He (s.a.w.a.) replied, "No, O Salmaan!"
I asked, 'O Messenger of Allah (s.a.w.a.)! Please introduce them unto me.' He (s.a.w.a.) elaborated, "You know till Husain. After him is the chief of the worshippers Ali Ibn Husain followed by his son, Muhammad Ibn Ali, the splitter of the knowledge of the Prophets and the Messengers, from the beginning till the end. After him will be Ja'far Ibn Muhammad, the truthful tongue of Allah. Then, Moosa Ibn Ja'far, the controller of anger, the forbearing in the way of Allah.
Then, Ali Ibn Moosa, the one who is satisfied with the command of Allah. Then, Muhammad Ibn Ali, the generous, the chosen one of Allah's creation. Then, Ali Ibn Muhammad, the guide towards Allah. Then, Hasan Ibn Ali, the silent, the trustee of Allah's secret. Then his son, the proof of Allah, so and so and he took his name, the son of Hasan, the Mahdi, one who will speak and rise with Allah's right…"
288. Dalaael al-Imaamah(1): Ameerul Momineen (a.s.) reports, "The Messenger of Allah (s.a.w.a.) said to me, 'The night when I was taken for ascension, I saw palaces made of ruby, green chrysolite, pearls, corals and pure gold. Its floors were of pungent musk and its soil was of saffron. In them were fruits, dates, pomegranates, fairies, beautiful women, rivers of milk, rivers of honey flowing on pearls and jewels.
There were domes on the two shores
1- Dalaael al-Imaamah, pg. 254, Tr. No. 53; Isbaat al-Hudaat, vol. 1, pg. 655, Chap. 9, Section 69, Tr. No. 835 vol. 1, pg. 724, Chap. 9, Section 27, Tr. No. 211.
of these rivers and rooms, tents, servants and young ones. Its carpets were of brocades and silk and birds were in it. I asked, 'O my friend Jibraeel! For whom are these palaces and what's their status?' Jibraeel (a.s.) informed me, 'These palaces and whatever are in them, Allah, Mighty and Glorified be He, has created them thus and prepared in them as you see and their multiples, for the Shias of your brother, Ali, your caliph after you upon your nation.
They (Shias) will be called in the last era as 'Raafezis'(1), an appellation more apt for other (than them). Yet, it will be an adornment for them because they will abandon falsehood and fasten unto truth. They are the real majority. (Also, these palaces are created) for the Shias of his son Hasan after him, for the Shias of Husain after him, for the Shias of his son Ali Ibn Husain after him, for the Shias of his son Muhammad Ibn Ali after him, for the Shias of his son Ja'far Ibn Muhammad after him, for the Shias of his son Moosa Ibn Ja'far after him, for the Shias of his son Ali Ibn Moosa after him, for the Shias of his son Muhammad Ibn Ali after him, for the Shias of his son Ali Ibn Muhammad after him, for the Shias of his son Hasan Ibn Ali after him and for the Shias of his son Muhammad al-Mahdi after him.
O Muhammad! These are the Imams after
1- Literally, Raafezi means one who discards and abandons religion. – Translator.
you, the standards of guidance and the lamps in darkness. Their Shias and the Shias of your progeny and their lovers are the truthful Shias. They are the friends of the Messenger of Allah (s.a.w.a.), who will abandon falsehood and keep away from it. They will aim for the truth and follow it. They will befriend them (the Imams) in their lives, visit their graves after their death, support them and strive for their love. Allah's Mercy is upon them. Surely, He is the Forgiving, the Merciful'."
289. Al-Ghaibah of Shaikh Toosi (r.a.)(1): Jaaber al-Jo'fi chronicles, 'I asked Abu Ja'far (Imam Baaqer) (a.s.) concerning the interpretation of the saying of Allah, Mighty and Glorified be He,
إِنَّ عِدَّهَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِی کِتَابِ اللّهِ یَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا أَرْبَعَهٌ حُرُمٌ ذَلِکَ الدِّینُ الْقَیِّمُ فَلاَ تَظْلِمُواْ فِیهِنَّ أَنفُسَکُمْ
Surely the number of months with Allah is twelve months in Allah's ordinance since the day He created the heavens and the earth, of these four being sacred; that is the right reckoning; therefore be not unjust to yourselves regarding them. (Qur'an Surah Taubah 9: 36)
My master (a.s.) heaved a deep sigh and said, "O Jaaber! As for the year, it is my grandfather the Messenger of Allah (s.a.w.a.) and its months are twelve months. They are from Ameerul Momineen till myself, and from me to my son Ja'far, followed by his son Moosa, then his son Ali, then his son Muhammad, then his son Ali, then his son Hasan
1- Al-Ghaibah of Shaikh Toosi, pg. 149, Tr. No. 110; Al-Manaaqeb of Ibn Shahr Ashob, vol. 1, pg. 284; Noor al-Saqalain, vol. 2, pg. 215, Tr. No. 140; Al-Mahajjah, pg. 93, Chap. 24; Al-Burhaan, vol. 2, pg. 123, Tr. No. 5 in the exegesis of Surah Taubah (9): Verse 36; Isbaat al-Hudaat, vol. 1, pg. 549, Chap. 9, Tr. No. 375; Behaar al-Anwaar, vol. 24, pg. 240, Chap. 60, Tr. No. 2.
and then his son Muhammad, al-Haadi, al-Mahdi.
These are the twelve Imams, the proofs of Allah upon His creation and the trustees of His revelation and His knowledge. As for the four sacrosanct(1) months, which are the strong religion, they are the four (of the twelve) who bear one name Ali and they are Ameerul Momineen Ali, my father Ali Ibn Husain, Ali Ibn Moosa al-Reza and Ali Ibn Muhammad (al-Naqi). Acknowledging the Imamat of these four, it is a strong religion. 'And do not oppress yourselves' means believe in all of them that you may be guided."
290. Taweel al-Aayaat al-Zaaherah(2): Jaaber Ibn Yazeed al-Jo'fi enquired from Imam Ja'far Ibn Muhammad al-Sadeq (a.s.) regarding the interpretation of the verse
وَإِنَّ مِن شِیعَتِهِ لَإِبْرَاهِیمَ
And surely from his Shias is Ibraheem. (Qur'an Surah Saaffaat 37: 83)
He (a.s.) explained, "Verily, when Allah, Glorified be He, created Ibraheem (a.s.), the veil from his vision was raised and he saw a light on the side of the Throne." He asked, 'My God! What is this light?' He was told, 'This is the light of Muhammad, the chosen one of My creation.' He saw a light next to him (s.a.w.a.). Again he enquired, 'My God! What is this light?' He was told, 'This is the light of Ali Ibn Abi Taalib (a.s.), the helper of My religion.'
Again, he saw three lights next to them and asked, 'My God! What are these lights?' He was told, 'This is the light of Fatemah (s.a.), I have separated her
1- Literally, Horom is the pl. of Haraam which means prohibited.
2- Taweel al-Aayaat al-Zaaherah, pg. 485 under surah saaffaat (37): Verse 83; Behaar al-Anwaar, vol. 36, pg. 151, Chap. 39, Tr. No. 131; Isbaat al-Hudaat, vol. 3, pg. 85, Chap. 9, Section 53, Tr. No. 787; Al-Mahajjah, pg. 181, Chap. 70, Tr. No. 1.
followers from the hell-fire and the lights of her two sons, Hasan and Husain.' He exclaimed, 'My God! I also see nine lights encircling them.' He was told, 'O Ibraheem! These are the Imams from the progeny of Ali and Fatemah.'
Ibraheem (a.s.) pleaded, 'My God! For the sake of these five, let me know who are these nine (Imams)?' He was told, 'O Ibraheem! The first of them is Ali Ibn Husain, then his son Muhammad, then his son Ja'far, then his son, Moosa, then his son Ali, then his son Muhammad, then his son Ali, then his son al-Hasan and then his son, the Hujjah, the Qaem.' Ibraheem (a.s.) remarked, 'My God and my Master! I also see more lights that are encircling these lights and who cannot be enumerated but by You.'
He was told, 'O Ibraheem! These are their Shias, the Shia of Ameerul Momineen Ali Ibn Abi Taalib (a.s.).' Ibraheem (a.s.) enquired, 'How will their Shias be recognized?' He (Allah) replied, 'They will perform fifty-one rakats of prayers (daily), recite 'In the name of Allah, the Beneficent, the Merciful' loudly (in their prayers), recite Qunoot before Ruku' (genuflection)(1) and wear their rings in their right hand.' Hearing this, Ibraheem (a.s.) pleaded, 'O Allah! Make me from the Shias of Ameerul Momineen!'" Imam (a.s.) says, "Then Allah, the High, informed about this in His Book through the verse, 'And surely from his Shias is Ibraheem."
291. Al-Kaafi(2): Imam Ali Ibn Muhammad al-Naqi (a.s.) narrates, 'Ameerul Momineen (a.s.)
1- In the second rakat of each prayer.
2- Al-Kaafi, vol. 1, pg. 525, Chap. 184, Tr. No. 1; Al-Waafi, vol. 2, pg. 299, Chap. 31, Tr. No. 756/2; Al-Ghaibah of No'maani, pg. 58, Chap. 4, Tr. No. 2; Kamaal al-Deen, vol. 1, pg. 313, Chap. 29, Tr. No. 1; Al-Oyoon, vol. 1, pg. 65, Chap. 6, Tr. No. 35; Elal al-Sharaae, pg. 96, Chap. 85, Tr. No. 6; Tafseer al-Qummi, vol. 2, pg. 44; Al-Ehtejaaj, pg. 266; Al-Ghaibah of Shaikh Toosi, pg. 154, Tr. No. 124; Isbaat al-Wasiyyah, pg. 121; Dalaael al-Imaamah, pg. 69, Tr. No. 21; Taqreeb al-Maaref, pg. 177; Behaar al-Anwaar, vol. 36, pg. 414, Chap. 48, Tr. No. 1 and Vol. 58, pg. 36, Chap. 42, Tr. No. 8 and pg. 39, Tr. No. 9; Isbaat al-Hudaat, vol. 2, pg. 283, Chap. 9, Tr. No. 72; Al-Mahaasin, pg. 332; Hilyah al-Abraar, vol. 1, pg. 510, Chap. 6, Tr. No. 1; Al-Istinsaar, pg. 31; Al-Insaaf, pg. 90, Tr. No. 81.
was in Masjid al-Haraam (Kaabah) along with his son, Imam Hasan (a.s.) and Salmaan. He was reclining on the shoulder of the latter, when a handsome and well-dressed man entered and saluted him. Ameerul Momineen (a.s.) replied to his salutation.
The person sat down and said, 'O Ameerul Momineen (a.s.)! I ask you three questions. If you answer them correctly, I will know that people have failed in their duty concering you, which was imposed upon them and that they will not be safe in this world as well as the hereafter. But, if you fail to answer my questions, I will understand that you and they are both one and the same.' Ameerul Momineen (a.s.) told him, "Ask whatever you desire." He said,
'Inform me that when a person sleeps, where does his soul go?
What is the cause of remembrance and forgetfulness?
How come one person resembles his paternal uncles while another is similar to his maternal uncles?
Ameerul Momineen (a.s.) turned to his son, Hasan and ordered, "O Aba Muhammad! Answer him." Imam Hasan (a.s.) answered his questions. Hearing the answers, the man exclaimed, "I bear witness that there is no god but Allah and I always believed this. I bear witness that Muhammad is the Messenger of Allah and I always believed this. I bear witness that you are the successor of Allah's Messenger and the upholder of His testimony and I always believed it."
Then he turned to Imam Hasan and said, 'I bear witness that you are his
successor and the upholder of His testimony and I bear witness that Husain Ibn Ali is the successor of his brother. I bear witness that Ali Ibn Husain is the successor of Husain after him. I bear witness that Muhammad Ibn Ali is the successor of Ali after him. I bear witness that Ja'far Ibn Muhammad is the successor of Muhammad after him. I bear witness that Moosa Ibn Ja'far is the successor of Ja'far after him. I bear witness that Ali Ibn Moosa is the successor of Moosa after him. I bear witness that Muhammad Ibn Ali is the successor of Ali after him.
I bear witness that Ali Ibn Muhammad is the successor of Muhammad after him. I bear witness that Muhammad Ibn Ali is the successor of Ali after him. I bear witness that Hasan Ibn Ali is the successor of Ali after him. I also bear witness that a person from the progeny of Hasan will neither have an agnomen nor will he be named till he manifests his affair. He will fill the earth with justice as it would be filled with injustice. Salutations be upon you, O Ameerul Momineen and the mercy of Allah and His blessings.'
Then he stood up and went away. Ameerul Momineen (a.s.) said, "O Aba Muhammad! Follow him and see where he goes." Imam Hasan Ibn Ali (a.s.) went after him, and reports, 'The moment he kept his foot out of the Mosque, I did not comprehend where he
disappeared from the earth of Allah. I returned to Ameerul Momineen (a.s.) and upprised him of the same.' He (a.s.) asked, "O Aba Muhammad! Did you recognize him?" I retorted, 'Allah, His Messenger and Ameerul Momineen know the best.' He (a.s.) answered, "He was (Prophet) Khizr."
292. ManLaa Yahzoroh al-Faqih(1): Abdullah Ibn Jandab reports that Imam Moosa Ibn Ja'far (a.s.) said, "You pray in the prostration of thanksgiving (sajdah al-shukr) thus,
أللّهمّ إنّی أُشهدک و اُشهِدُ ملائکتَکَ وَ أنبیاءَکَ وَ رُسُلک و جمیعَ خَلْقِکَ اللهَ رَبّی وَالإسلامَ دینی و محمدًا نبیّی و علیًّا والحسن و الحسین و علی بن الحسین و محمد بن علی و جعفر بن محمد و موسی بن جعفر و علی بن موسی و محمد بن علی و علی بن محمد والحسن بن علی و الحجّه بن الحسن بن علی أئمتی، بهم اتولّی و من اعدائهم اتبرا.
O Allah! Verily, I hold You as a witness and I hold Your angels, Your Prophets, Your Messengers and all Your creation as witnesses that Allah is my Lord, Islam is my religion, Muhammad is my Prophet, Ali, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and al-Hujjah, the son of Hasan are my Imams. I take them as my masters and express disgust from their enemies.
293. Oyoon Akhbaar al-Reza (a.s.)(2): Ameerul Momineen Ali Ibn Abi Taalib (a.s.) narrates, "The Messenger of Allah (s.a.w.a.) said, 'When I was taken to the heaven for ascension,
1- ManLaa Yahzoroh al-Faqih, vol. 1, pg. 329, Tr. No. 1; Al-Kaafi, vol. 3, pg. 325, Chap. 191, Tr. No. 17; Al-Tahzeeb, vol. 2, pg. 110, Chap. 7, Tr. No. 416/184; Mishbaah al-Mutahajjid, pg. 168; Behaar al-Anwaar, vol. 83, pg. 235, Tr. No. 59; Lawaame' of Sahebqaraani, vol. 4, pg. 176; Rawzah al-Muttaqeen, vol. 2, pg. 382.
2- Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 58, Chap. 6, Tr. No. 27; Kamaal al-Deen, vol. 1, pg. 252, Chap. 23, Tr. No. 2; Kefaayah al-Asar, pg. 152, Chap. 23, Tr. No. 5; Isbaat al-Hudaat, vol. 2, pg. 326, Chap. 9, Tr. No. 126; Behaar al-Anwaar, vol. 36, pg. 245, Chap. 41, Tr. No. 58; Al-Muhtazar, pg. 90; Tabyeen al-Mahajjah, pg. 283, Tr. No. 10; Al-Insaaf, pg. 299, Tr. No. 277; Al-Awaalem, vol. 15/3, pg. 44, Tr. No. 9.
my Lord, mighty is His Majesty, revealed unto me, 'O Muhammad! I glanced to the earth, chose you from it, appointed you as a Prophet and derived your name from My Name.
So, I am the Praised One (المحمود) while you are Muhammad. I glanced for the second time, chose Ali from it, appointed him as your successor, your caliph, the husband of your daughter and the father of your progeny. I derived his name from My Name. So, I am the High (العلی), the Highest (الاعلی) while he is Ali. I created Fatemah, Hasan and Husain from the lights of you two. Thereafter, I presented their mastership before the angels. Whoever accepted it became from My close ones.
O Muhammad! If a person worships Me till he breaks and becomes like a decomposed skin-bag but comes to me denying their mastership, I will not allow him to stay in My paradise nor will I provide him shadow beneath My Throne (arsh). O Muhammad! Do you like to see them?' I replied, 'Yes, O my Lord!' Then He, Mighty and Glorified be He, ordered, 'Raise your head.' I raised my head and saw the lights of Ali, Fatemah, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, al-Hasan Ibn Ali and al-Hujjah Ibn al-Hasan, the Qaem, was right in the middle amongst them like a brilliant star.
I asked, 'My Lord! Who are they?' He informed,
'They are the Imams and he is the Qaem, who will implement My permitted and prohibit My prohibitions. Through him I will take revenge from My enemies. He is the comfort for My friends and he is the one who will cure the hearts of your Shias from the oppressors, the deniers and the unbelievers…'"
294. Oyoon Akhbaar al-Reza (a.s.)(1): Fazl Ibn Shaazaan reports, 'Mamoon asked Ali Ibn Moosa al-Reza (a.s.) to write for him the core of Islam in a brief and eloquent manner. Imam (a.s.) wrote to him thus, "Verily, the core of Islam is the testimony that there is no god but Allah, there is no partner for Him, the Lord, the One, the Unique, the Solitary, the Needless, the Controller, the All-Hearing, the All-Seeing, the Powerful, the Eternal, the Existing, the Surviving, the Knowing Who is not ignorant, the Powerful Who is not helpless, the Self-Sufficient Who is not needy and the Just Who does not oppress. He is the Creator of everything and there is nothing like Him. He has neither any similar nor opposite nor alike nor equal. He is the objective of worship, supplication, inclination and fear.
And that verily Muhammad is His servant, His messenger, His trustee, His purified one and His chosen one from among His creation, the chief of the Messengers, the seal of the Prophets and the most superior in the entire universe. There is no prophet after him, there is no change in his nation (ملّت) and there is no
1- Oyoon Akhbaar al-Reza (a.s.), vol. 2, pg. 121, Chap. 35, Tr. No. 1 and 3; Behaar al-Anwaar, vol. 10, pg. 352, Chap. 20, Tr. No. 1; Isbaat al-Hudaat, vol. 2, pg. 354, Chap. 9, Tr. No. 157.
alteration for his shariat.
And (to believe) that whatever Muhammad Ibn Abdullah (s.a.w.a.) has brought is the clear truth.
To testify for him (s.a.w.a.) and for all the past Prophets, Messengers and Proofs of Allah (peace be on them all), who preceded him.
To testify for his truthful, mighty Book which, 'Falsehood cannot reach unto it from in front or from behind, a descent from the Wise, the Praiseworthy.'(1) And that it (the Holy Quran) is dominant over all the books and it is the truth from its beginning till its end. We believe in its clear as well as ambiguous verses, particular as well as general verses, promises as well as threats, abrogating as well as abrogated verses, its stories and its news. None among the creatures has the power to bring its like.
The guide after him (s.a.w.a.), the proof upon the believers, the upholder of the affairs of the Muslims, the interpretor of the Quran and the cognizant of its laws, is his brother, his caliph, his successor and his friend, the one who was unto him as Haroon was unto Moosa (a.s.), Ali Ibn Abi Taalib (a.s.), the chief of the faithfuls, the leader of the pious, the guide of the handsome (in faith), the most superior of the successors and the heir of the knowledge of the Prophets and the Messengers.
After him are his two sons, Hasan and Husain, the chief of the youth of paradise. After him is Ali Ibn Husain, the adornment of the worshippers, Muhammad Ibn
1- Surah Fusselat (41): Verse 42.
Ali, the splitter of the knowledge of the Prophets, Ja'far Ibn Muhammad, the heir of the knowledge of the successors, Moosa Ibn Ja'far al-Kaazim, Ali Ibn Moosa al-Reza, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Hujjah, the Qaem and the awaited one (blessings of Allah be on them all).
I bear witness for them vis-à-vis successorship and Imamat. And that the earth will not be devoid of a proof of Allah, the High, upon His creatures in every time and era. They are the strong rope (al-urwah al-wusqaa), the Imams of guidance and the proof upon the people of the world till Allah inherits the earth and whosoever is upon it. Whoever opposes them is the deviator, who leads others astray, false and the forsaker of truth and guidance. They (Imams) speak from the Quran and explain on the authority of the Messenger of Allah (s.a.w.a.). One who dies without recognizing them has died the death of ignorance.
And that from their religion is precautious piety, chastity, truthfulness, righteousness, steadfastness, struggle, repaying the trust to the good as well as the transgressor, prolonging the prostration, fasting during the day, praying during the night, abstaining from the prohibited, awaiting salvation with patience, being a good neighbour, being a noble friend and (finally, always being with) ablutions (وضو) like Allah, the High, has commanded in His Book…'
295. Kitaab al-Fazl Ibn Shaazaan(1): Sulaym Ibn Qais al-Hilaali reports, 'I enquired from Ameerul Momineen (a.s.), 'Surely I have heard from Salmaan, Miqdaad and
1- Kefaayah al-Mahdi, pg. 10, Tr. No. 1; Isbaat al-Hudaat, vol. 2, pg. 541, Section 14, Chap. 9, Tr. No. 357 and 358 narrating from Al-Eteqaadaat of Shaikh Saduq (a.r.).
Abuzar things vis-à-vis the interpretation of Quran and the tradition of the Prophet (s.a.w.a.), other than what is available with the people. I also heard from you things that endorse what I have heard from these three.
I see many things concerning the exegesis of the Quran and the interpretation of the Prophetic traditions while you oppose them in these and consider all of these as false and incorrect. Do you think that the people are attributing lies unto Allah and His Messenger (s.a.w.a.) deliberately and are indulging in the whimsical interpretation of the Holy Quran?''
Ali (a.s.) replied, "Since you have asked, then understand the answer. Certainly, in the hands of the people, there is right as well as wrong, truth as well as lies, abrogating as well as abrogated, particular as well as general, clear as well as the ambiguous, and preserved as well as the imaginary. Indeed, lie was attributed unto the Messenger of Allah (s.a.w.a.) during his lifetime so much so that he (s.a.w.a.) had to deliver a sermon saying, 'O people! Many lies have been attributed unto me. So, whoever ascribes anything falsely unto me intentionally, his seat will be in the hell fire.' Therefore, (obviously) the lies attributed to him (s.a.w.a.) after his death will be much more than those ascribed to him (s.a.w.a.) in his lifetime.
Any tradition that comes to you can originate only from four sources and there cannot be a fifth source for it:
A hypocrite, who professes faith apparently and feigns to
believe in Islam, does not consider it as a sin or does not hesitate to attribute a lie to the Messenger of Allah (s.a.w.a.) deliberately. Had the people known that he is a hypocrite, a liar, they would neither accept from him nor verify in him. But they said, 'He is from the companions of the Messenger of Allah (s.a.w.a.), he has seen and heard him (s.a.w.a.). Hence they took from him without being aware of his condition. While Allah has informed about the hypocrites and described them in no uncertain terms as follows,
وَإِذَا رَأَیْتَهُمْ تُعْجِبُکَ أَجْسَامُهُمْ وَإِن یَقُولُوا تَسْمَعْ لِقَوْلِهِمْ کَأَنَّهُمْ خُشُبٌ مُّسَنَّدَهٌ
And when you see them, their persons will please you, and If they speak, you will listen to their speech; (they are) as if they were big pieces of wood clad with garments. (Qur'an Surah Munaafeqoon 63: 4)
After him, they became close to the leaders of deviation and the callers towards the hell fire through vanity, lies and slander, who ordained actions for them, imposed them on the necks of the people and acquired the world through them. The masses merely follow the rulers and the world except the one whom Allah, the High has protected. This was the first of the four.
The second is the one who has heard a thing from the Messenger of Allah (s.a.w.a.), could not memorize the exact wordings and developed a wrong notion about it but did not lie deliberately. So, he believes in whatever is with him, acts upon
it, narrates it and says, 'I have heard it from the Messenger of Allah (s.a.w.a.).' Had the Muslims known that this is just his notion, they would not accept it. Even if he himself had known that this is his own imagination, he would have rejected it.
The third is he who heard that the Messenger of Allah (s.a.w.a.) has ordered something and later prohibited it or prohibited a thing and later ordered for it, but he is not aware of it. Hence, he has memorized only the abrogated part but is ignorant of the abrogating command. Had he known that this order has been abrogated, he would have rejected it and had the Muslims known, when they heard it from him, that it is abrogated, they too would have dispelled it.
The fourth is he who did not ascribe a lie to the Messenger of Allah (s.a.w.a.) as he hates lies due to fear of Allah, the High, and respect for His Messenger (s.a.w.a.). He did not forget, rather, he memorized the exact wordings. Whenever he reproduced it, he did it in toto without adding anything to it or reducing a part of it. He was aware of the abrogating as well as the abrogated, while keeping away the abrogated one. He also knew that the tradition of the prophet is like the Quran, bearing the abrogating as well as the abrogated, the particular and the general and the clear and the ambiguous. Indeed, the sayings of the Messenger of Allah
(s.a.w.a.), like the Holy Quran, were of two kinds, general and particular. Allah, Blessed and High be He, says,
وَمَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانتَهُوا
And whatever the Apostle gives you, accept it, and from whatever he forbids you, keep back. (Qur'an Surah Hashr (59): Verse 7.)
Thus whoever did not know and did not follow what Allah and His Messenger (s.a.w.a.) implied with it became confused. All the companions of the Messenger of Allah (s.a.w.a.) were not asking questions about everything. Whoever asked him, understood and whoever understood preserved it.
There was a group amongst them who never asked him (s.a.w.a.) a question. They preferred that a bedouin or a desert-folk comes and asks the Messenger of Allah (s.a.w.a.) a question and they listen to the answer. But I used to go to him (s.a.w.a.) everyday atleast once and every night atleast once, when he (s.a.w.a.) used to give me an absolutely private hearing. He (s.a.w.a.) answered what I asked and I went with him (s.a.w.a.) wherever he (s.a.w.a.) went. The companions of the Messenger of Allah (s.a.w.a.) were aware that he (s.a.w.a.) did not treat anybody from the people in this manner as he (s.a.w.a.) dealt with me.
Often, the Messenger of Allah (s.a.w.a.) used to come to my house. I too, used to go to some of his (s.a.w.a.) houses, when he (s.a.w.a.) used to ask his wives to leave that we could talk in private, and none remained there but me. On the other hand, when a visitor
came and demanded privacy, he (s.a.w.a.) did not ask me, Fatemah or our two sons to leave. Whenever I asked him (s.a.w.a.) a question, he (s.a.w.a.) answered and when I was silent or my questions were exhausted, he (s.a.w.a.) commenced talking with me.
So, no single verse of the Holy Quran descended upon the Messenger of Allah (s.a.w.a.) but that he (s.a.w.a.) read it for me and dictated it to me. I wrote it in my own hand-writing. He (s.a.w.a.) taught me its exegesis, its interpretation, its abrogating and abrogated verses, its clear and ambiguous verses, its particular and general verses, its apparent and concealed. He (s.a.w.a.) invoked Allah to grant me its understanding and its memorization.
Consequently, I did not forget a single verse from the Book of Allah or any knowledge which he (s.a.w.a.) dictated to me. Whatever Allah taught him (s.a.w.a.) from the permissible or prohibited, command or prohibition, obedience or disobedience, past or present or any other book that was revealed before us, he (s.a.w.a.) taught it to me and I memorized it. I did not forget a single alphabet from it.
Whenever the Messenger of Allah (s.a.w.a.) informed me of these things, he (s.a.w.a.) placed his hand on my chest and prayed that He fills my heart with knowledge, understanding, wisdom and light. He used to supplicate, "O Allah! Teach him, make him memorise and do not cause him to forget anything of what I have informed him and taught him."
One day, I said to him
(s.a.w.a.), "O Messenger of Allah (s.a.w.a.)! May my father and my mother be held ransom for you, from the time you have invoked Allah what you invoked, I did not forget anything nor whatever you have taught me, has escaped from me. Whatever you taught me, I wrote it down. Did you fear forgetfulness on my part?" He (s.a.w.a.) replied, "O brother! I did not fear forgetfulness on your part. I only loved to pray for you for, Allah, the High, had informed me that He will answer my prayers concerning you and your partners, whose obedience He has associated with my obedience, when He ordered concerning them,
O you who believe! Obey Allah and obey the Apostle and those in authority from among you. (Qur'an Surah Nisaa 4: 59)
I asked, 'Who are they, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) answered, 'They are the successors after me. One who forsakes them will not harm them. They are with the Quran and the Quran is with them, neither will they part from it nor will it separate from them till they meet me at the Hauz (of Kausar).
Through them, my nation shall gain victory, and through them, it will rain. Through them, calamities will be repelled and supplications will be accepted.' I requested, 'Name them for me, O Messenger of Allah (s.a.w.a.)!' He (s.a.w.a.) obliged, 'O Ali! You are the first of them, then this son of mine
– and he (s.a.w.a.) placed his hand on the head of Hasan. Then, this son of mine - and he (s.a.w.a.) placed his hand on the head of Husain, followed by his son, your namesake, Ali, the adornment of the worshippers. O brother! He will be born in your lifetime, so convey my salutations unto him. He will be followed by his son, Muhammad al-Baaqer, the splitter of my knowledge and the treasurer of the revelation of Allah, the High.
Then his son, Ja'far al-Sadeq, then his son, Moosa al-Kazem, then his son, Ali al-Reza, then his son, Muhammad al-Taqi, then his son, Ali al-Naqi, then his son, Hasan al-Zaki and finally his son the Hujjah, the Qaem, the seal of my successors and my caliphs and the avenger from my enemies. He will fill the earth with justice and equity as it will be replete with injustice and oppression." Then Ameerul Momineen (a.s.) says, "O Sulaym! By Allah, I recognize him when he is taking allegiance between the Rukn and the Maqaam. I also know the names of his helpers and the names of their tribes…"
296. Misbaah al-Mutahajjid(1): In a supplication (it has come)
یا رباّه یا سیّداه یا غایه رغبتاه أسألک بک و بمحمّد و علی و فاطمه و الحسن و الحسین و علی بن الحسین و محمد بن علی و علی بن محمد والحسن بن علی والقائم المهدی الائمّه الهادیه علیهم السلام أن تصلّی علی محمّد و آل محمّد، وأسألک یا الله أن لا تشوّه خلقی بالنّار و
1- Misbaah al-Mutahajjid, pg. 49.
أن تفعل بی ما أنت أهله
'O Lord! O Chief! O Pinacle of desire! I ask You for Your sake and for the sake of Muhammad, Ali, Fatemah, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Qaem, the Mahdi, the guiding Imams (peace be on them all) that You bless Muhammad and the progeny of Muhammad. I ask You, O Allah, that You do not roast me in the hell fire and deal with me as You are worthy of.'
297. Misbaah al-Mutahajjid(1): Amongst the supplications that are to be recited after the morning prayers, the following has been highly recommended.
رضیت بالله ربّا و بالإسلام دیناً و بمحمد صلّی الله علیه و آله و سلّم نبیّا و بالقرآن کتاباً و بعلی إمامًا و بالحسن و الحسین و علی بن الحسین و محمّد بن علی و جعفر بن محمّد و موسی بن جعفر و علی بن موسی و محمّد بن علی و علی بن محمّد و الحسن بن علی والخلف الصالح ائمَّه وقاده...
'I am satisfied with Allah as (my) Lord, with Islam as (my) religion, with Muhammad (s.a.w.a.) as Prophet, with Quran as Book, with Ali as Imam and with Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the righteous successor as Imams and leaders…'
298. Misbaah al-Mutahajjid(2): Aasim Ibn Humaid reports that Abu Abdillah
1- Misbaah al-Mutahajjid, pg. 145.
Imam Sadeq (a.s.) used to recite the following supplication after the prayers of need (صلاه الحاجه) on Friday:
اللّهم و أتقرّب إلیک بولیّک و خیرتک من خلقک و وصیّ نبیّک مولای و مولی المؤمنین والمؤمنات قسیم النار و قائد الابرار
O Allah! I seek proximity to You through Your friend, the chosen one from Your creation, the successor of Your Prophet, my master and the master of the believing men and women, the separator from the hell fire and the leader of the righteous – till he (a.s.) said
اللّهم و أتقرّب إلیک بالولیّ البارّ التقیّ الطیّب الزکیّ الإمام ابن الإمام، السیّد ابن السیّد الحسن بن علی و أتقرّب إلیک بالقتیل المسلوب قتیل کربلاء الحسین بن علی، و أتقرّب إلیک بسیّد العابدین و قرّه عین الصالحین علی بن الحسین، و أتقرّب إلیک بباقر العلم، صاحب الحکمه و البیان و وارث مَن کان قبله محمد بن علی، و أتقرّب إلیک بالصادق الخیر الفاضل جعفر بن محمد، و أتقرّب إلیک بالکریم الشهید الهادی المولی موسی بن جعفر، و أتقرّب إلیک بالشهید الغریب الحبیب المدفون بطوس علی بن موسی، وأتقرّب إلیک بالزکیّ التقی محمد بن علی، و أتقرّب إلیک بالطهر الطاهر النقی علی بن محمد، و أتقرّب إلیک بولیّک الحسن بن علی، و أتقرّب إلیک بالبقیه الباقی المقیم بین أولیائه الذی رضیته لنفسک الطیّب الطاهر الفاضل الخیّر نور الارض و عمادها و رجاء هذه الاُمّه و سیّدها الآمر بالمعروف والناهی عن المنکر الناصح الامین المؤدّی عن النبیّین و خاتم الاوصیاء النجباء الطاهرین صلوات الله علیهم أجمعین...
O Allah! I seek proximity to you through the master, the
virtuous, the pure, the good, the immaculate, the Imam and the son of an Imam, the Sayyid and the son of a Sayyid, Hasan Ibn Ali. And I seek nearness to You through the Martyr, the crucified and the martyr of Karbala, Husain Ibn Ali. And I seek nearness to You through the chief of the worshippers and the beloved of the righteous, Ali Ibn Husain.
And I seek nearness to You through the splitter of knowledge, the owner of wisdom and explanation, and the inheritor of what was before him, Muhammad Ibn Ali. And I seek nearness to You through al-Sadeq, the virtuous and the scholar, Ja'far Ibn Muhammad. And I seek nearness to You through the noble, the martyr, the guide and the master, Moosa Ibn Ja'far. And I seek nearness to You through the martyr, the stranger, the beloved who is buried in Toos(1), Ali Ibn Moosa.
And I seek nearness to You through the pure and the immaculate, Muhammad Ibn Ali. And I seek nearness to You through the clean, the pure and the immaculate, Ali Ibn Muhammad. And I seek nearness to You through Your friend, Hasan Ibn Ali.
And I seek nearness to You through the remainder, the surviving one, the resider amongst his friends with whom You are satisfied, the pleasant, the pure, the scholar, the chosen one, the light of the earth and its pillar, the hope of this nation and its chief, the enjoiner of good, the prohibitor of evil, the
1- In Khorasan province in Iran, popularly known as Mashhad. – Translator.
advisor, the trustworthy, the conveyer from the Prophets and the seal of the successors, the chosen ones and the purified ones, blessings of Allah be on them all…'
299. Mohij al-Da'waat(1): A supplication which Abu Hamzah al-Sumaali heard from Imam Zain al-Abedin (a.s.) contained the following:
... و أتوسّل إلیک و أستشفع إلیک بنبیّک نبی الرحمه محمد صلی الله علیه وآله و سلم تسلیمًا و بأمیر المؤمنین علی بن أبی طالب و فاطمه الزهراء و الحسن والحسین و عبدیک و أمینک
'…and I seek to reach unto You and Your intercession through the medium of Your Prophet, the Prophet of mercy, Muhammad (s.a.w.a.) and through Ameerul Momineen Ali Ibn Abi Taalib (a.s.), Fatemah al-Zahra (a.s.), Hasan (a.s.) and Husain (a.s.), Your servant and Your trustee (and in it are the names of the Imams, all of them, till he (a.s.) said)
و بحقّ خلف الائمه الماضین و الامام الزکی الهادی المهدیّ.
And for the sake of the caliph of the past Imams, the Imam, the pure, the guide and the guided.'
300. Misbaah al-Mutahajjid(2): Abaan Ibn Taghlib reports that Abu Abdillah Imam Sadeq (a.s.) used to recite the following supplication after the prayers of need (صلاه الحاجه)
و بالاسم الذی جعلته عند محمد صلواتک (ورحمتک) علیه وآله و عند علی و الحسن والحسین و علی و محمد و جعفر و موسی و علی و محمد و علی و الحسن و الحجّه علیهم السلام أن تصلّی علی محمد وآل محمد و أن تقضی لی حاجتی...
'And for the sake of the name which You have placed with Muhammad (s.a.w.a.)
1- Mohij al-Da'waat.
and with Ali, Hasan, Husain, Ali, Muhammad, Ja'far, Moosa, Ali, Muhammad, Ali, Hasan and Hujjah (peace be on them all) that You bless Muhammad and the progeny of Muhammad and that You fulfil for me my need…'
301. Jamaal al-Usboo'(1): Shaikh Toosi (a.r.) narrates through his chain of narrators that Imam Sadeq (a.s.) used to recite the following supplication
بمحمد یا الله بعلی یا الله بفاطمه یا الله بالحسن یا الله بالحسین یا الله بعلی یا الله بمحمد یا الله بجعفر یا الله بموسی یا الله بعلی یا الله بمحمد یا الله بعلی یا الله بالحسن یا الله بحجّتک و خلیفتک فی بلدک یا الله صلِّ علی محمّد و آله محمّد...
'For the sake of Muhammad, O Allah! For the sake of Ali, O Allah! For the sake of Fatemah, O Allah! For the sake of Hasan, O Allah! For the sake of Husain, O Allah! For the sake of Ali, O Allah! For the sake of Muhammad, O Allah! For the sake of Ja'far, O Allah! For the sake of Moosa, O Allah! For the sake of Ali, O Allah! For the sake of Muhammad, O Allah! For the sake of Ali, O Allah! For the sake of Hasan, O Allah! For the sake of Your Proof and Your Caliph in Your city, O Allah! Bless Muhammad and the progeny of Muhammad…'
302. Al-Iqbaal(2): Abu Muhammad Haroon Ibn Moosa al-Tal'akbari narrates through his chain of narrators that when the month of Ramazaan approached, Abu Abdillah Imam Sadeq (a.s.) used to recite the following
1- Jamaal al-Usboo', pg. 165, Section 5.
2- Al-Iqbaal, pg. 47.
supplication:
اللّهم هذا شهر رمضان المبارک الذی أنزلت فیه القرآن و جعلته هدی للناس
O Allah! This is the blessed month of Ramazaan in which You have sent the Quran and made it (Quran) as a guidance for the people – till he (a.s.) said after a lengthy invocation
فأسألک بحقّ محمد و علی و فاطمه و الحسن و الحسین و علی بن الحسین و محمد بن علی و جعفر بن محمد و موسی بن جعفر و علی بن موسی و محمد بن علی و علیّ بن محمّد و الحسن بن علیّ و الحجّه القائم بالحقّ صلواتک یا ربّ علیهم أجمعین...
Then I ask You for the sake of Muhammad, Ali, Fatemah, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the Hujjah, the upriser with truth. O Lord! Your blessings be on them all…'
303. Al-Iqbaal(1): In the supplications of the thirteenth day of Imam Zain al-Abedin (a.s.), it has been reported:
اللّهم إنّ الظلمه جحدوا آیاتک
O Allah! Surely the oppressors denied Your signs – till he (a.s.) said
اللّهم إنّی أدینک یا ربّ بطاعتک و لا ننکر ولایه محمد صلّی الله علیه و علی أهل بیته و ولایه أمیر المؤمنین علی بن أبی طالب علیه السلام و ولایه الحسن و الحسین علیهما السلام سبطی نبیّک و ولدی رسولک علیهما السلام و ولایه الطاهرین المعصومین من ذریه الحسین علی بن الحسین و محمد بن علی و جعفر بن محمد و موسی بن جعفر و علی بن موسی و
1- Al-Iqbaal, pg. 145.
محمد بن علی و علی بن محمد و الحسن بن علی سلام الله و برکاته علیهم أجمعین و ولایه القائم السابق منهم بالخیرات المفترض الطاعه صاحب الزمان.
O Allah! Surely I believe in Your obedience, O Lord, and we do not deny the mastership of Muhammad (s.a.w.a.), the mastership of Ali Ibn Abi Taalib (a.s.), the mastership of Hasan and Husain (a.s.), the two grandsons of Your Prophet (s.a.w.a.) and the sons of Your Messenger, the mastership of the pure and infallible (Imams) from the progeny of Husain (a.s.), (namely) Ali Ibn Husain, Muhammad Ibn Ali, Ja'far Ibn Muhammad, Moosa Ibn Ja'far, Ali Ibn Muhammad, Muhammad Ibn Ali, Ali Ibn Muhammd, Hasan Ibn Ali (salutations of Allah and His blessings be on them all) and the mastership of the Qaem, the foremost amongst them in goodness, the one whose obedience is obligatory and the master of the time.
304. Misbaah al-Mutahajjid(1): Ibraheem Ibn Umar al-San'aani reports that in frightening circumstances Abu Abdillah Imam Sadeq (a.s.) used to recite a supplication after prayers. It is the same supplication that was recited by Hazrat Zahra (s.a.) and it is as follows:
أسألک أن تصلّی علی محمد و آله و أن تقضی لی حوائجی و تُسمع محمدًا و علیّا و فاطمه و الحسن و الحسین و علیّا و محمّدا و جعفرًا و موسی و علیًا و محمدًا و علیّا و الحسن والحجّه صلواتک علیهم و رحمتک و برکاتک و رحمتک صوتی، فیشفعوا لی إلیک و تشفّعهم فیّ و لا تردّنی خائبًا...
I ask You that You bless
Muhammad and his progeny, fulfil my needs, make Muhammad, Ali, Fatemah, Hasan, Husain, Ali, Muhammad, Ja'far, Moosa, Ali, Muhammad, Ali, Hasan and the Hujjah (Your salutations, Your blessings and Your mercy be on them all)hear my voice that they may intercede on my behalf before You and You accept their intercession for me and do not return me disappointed…
305. Kitaab al-Fazl Ibn Shaazaan(1): Abu Khalid al-Kabuli chronicles, 'I went to my master Ali Ibn Husain Ibn Ali Ibn Abi Taalib (a.s.) and saw a book in his hand which he was looking at and crying profusely.' I enquired, 'May my father and my mother be held ransom for you, O son of Allah's Messenger! What is this book?'
He (a.s.) informed, "This is the copy of the tablet which Allah, the High, gifted to the Messenger of Allah (s.a.w.a.). In it is the name of Allah, the High, His Messenger, Ameerul Momineen (a.s.), my uncle Hasan Ibn Ali and my father (peace be on them all), my name, the name of my son Muhammad al-Baaqer, his son Ja'far al-Sadeq, his son Moosa al-Kazem, his son Ali al-Reza, his son Muhammad al-Taqi, his son Ali al-Naqi, his son Hasan al-Zaki and his son the proof of Allah, the upriser with the command of Allah, the avenger from the enemies of Allah and the one who will go into a long occultation. Thereafter, he will reappear and fill the earth with justice and equity as it would be filled with injustice and
1- Kefaayah al-Mahdi, pg. 55, Tr. No. 4; Isbaat al-Hudaat, vol. 1, pg. 651, Chap. 9, Section 60, Tr. No. 810.
oppression."'
306. Al-Seraat al-Mustaqeem(1): On the day of Shura, Ibn Abbas argued, 'How much of our rights will you prevent? By the Lord of the Ka'bah, surely Ali is the Imam and the Caliph. Eleven Imams from his descendants will rule, judging with truth. The first of them is Hasan (nominated) by the will of his father in his favour, followed by Husain by the will of his brother in his favour. Then his son Ali by the will of his father in his favour, then his son Muhammad by the will of his father in his favour, then his son Ja'far by the will of his father in his favour, then his son Moosa by the will of his father in his favour, then his son Ali by the will of his father in his favour, then his son Muhammad by the will of his father in his favour, then his son Ali by the will of his father in his favour, then his son Hasan by the will of his father in his favour. When he (Hasan) expires, the awaited, the occult (will rule).'
Aleem asked Ibn Abbas, 'Where did you get this information?' He replied, 'Verily, the Messenger of Allah (s.a.w.a.) taught Ali (a.s.) one thousand doors (of knowledge). From each door, another thousand doors opened. Surely, this (what I am saying) is from there.'
307. Kitaab al-Fazl Ibn Shaazaan(2): Muhammad Ibn Muslim reports on the authority of Abu Ja'far (Muhammad al-Baaqer a.s.) that the Messenger of Allah (s.a.w.a.) said
1- Al-Seraat al-Mustaqeem, vol. 2, pg. 151, Chap. 10, Section 4; Isbaat al-Hudaat, vol. 1, pg. 722, Section 27, Tr. No. 213.
2- Kefaayah al-Mahdi, pg. 69, Tr. No. 10; Isbaat al-Hudaat, vol. 1, pg. 651, Chap. 9, Section 60, Tr. No. 811.
to Ali Ibn Abi Taalib (a.s.), "O Ali! I have more right over the believers than they themselves. Then you, O Ali, have more right upon the believers than they themselves. Then Hasan has more right on the believers than they themselves. Then Husain has more right on the believers than they themselves. Then Ali Ibn Husain has more right on the believers than they themselves. Then Muhammad Ibn Ali has more right on the believers than they themselves. Then Ja'far Ibn Muhammad has more right on the believers than they themselves. Then Moosa Ibn Ja'far has more right on the believers than they themselves. Then Ali Ibn Moosa has more right on the believers than they themselves. Then Muhammad Ibn Ali has more right on the believers than they themselves. Then Ali Ibn Muhammad has more right on the believers than they themselves. Then Hasan Ibn Ali has more right on the believers than they themselves. Finally, (the affair will reach unto) al-Hujjah Ibn al-Hasan, at whom caliphate and successorship will terminate and who will go into prolonged occulation. Thereafter, he will reappear and fill the earth with justice and equality as it would be fraught with injustice and tyranny."
308. Kitaab al-Fazl Ibn Shaazaan(1): Saeed Ibn Jubair reports that Ammaar Ibn Yaasir was asked, 'What makes you love Ali Ibn Abi Taalib (a.s.)?' He retorted, 'Allah and His Messenger have made me love him. Indeed Allah, the High, has revealed a number of verses concerning him and the Messenger
1- Kefaayah al-Mohtadi, pg. 8, Tr. No. 15; Kashf al-Haqq (famous as al-Arbaeen of Khatoonabaadi), pg. 110, Tr. No. 17.
of Allah (s.a.w.a.) has related numerous traditions in his favour.' He was asked, 'Can you convey to us a few traditions that the Messenger of Allah (s.a.w.a.) has stated in his favour?' Ammar replied, 'Why won't I? Indeed, I hate those who conceal the truth and spread falsehood.'
He continued, 'I was with the Messenger of Allah (s.a.w.a.) when I saw Ali (a.s.) kill a number of the elite of Quraish in some of the battles. I asked the Messenger of Allah (s.a.w.a.), 'O Messenger of Allah (s.a.w.a.)! Certainly Ali fights in the way of Allah as one should fight.' He (s.a.w.a.) responded, "And why shouldn't he? He is from me and I am from him. He is my heir, the repayer of my debts, the fulfiller of my promises and my successor after me. Had he not been there, a pure believer could not be recognized during my lifetime and after my death. His war is my war and my war is Allah's war. His peace is my peace and my peace is Allah's peace. Allah will cause to emerge from his loin the rightly guided Imams. O Ammar! Know that Allah, Blessed and High be He, gave me a covenant that He will grant me twelve caliphs. From them is Ali and he is the first of them and their chief."
I asked, 'O Messenger of Allah (s.a.w.a.)! Who are the others?' He (s.a.w.a.) replied, "The second from them is Hasan Ibn Ali Ibn Abi Taalib (a.s.), the
third from them is Husain Ibn Ali Ibn Abi Taalib (a.s.), the fourth from them is Ali Ibn Husain, the adornment of the worshippers, the fifth from them is Muhammad Ibn Ali, followed by his son Ja'far, then his son Moosa, then his son Ali, then his son Muhammad, then his son Ali, then his son Hasan and then his son who will be hidden from the people, a prolonged occultation. This is the saying of Allah, Blessed and High be He,
قل ارأیتم أن اصبح ماؤکم غورا فمن یاتیکم بماء معین
Say: Have you considered if your water should go down, who is it then that will bring you flowing water? (Qur'an Surah Mulk 67; 30.)
Thereafter, he will emerge and fill the earth with equality and justice as it would be fraught with injustice and oppression. O Ammar! Soon after me, there will be a discord. In this situation you follow Ali and his party because he is with the truth and the truth is with him. Soon you will fight against the ناکسین (the people of Jamal) and the قاسطین (the people of Siffeen) along with him. A rebellious group will murder you. Your last provision of this world will be a glass of milk that you shall drink."
Saeed Ibn Jubair says, 'It happened exactly as the Messenger of Allah (s.a.w.a.) had prophesied.'
309. Misbaah al-Mutahajjid(1): Imam Sadeq (a.s.) used to recite the following supplication after the prayers of need (صلاه الحاجه)
واسئلک بالحقّ الّذی جعلته عند محمّد وآل محمّد و
عند الائمّه علیّ و الحسن و الحسین و علی و محمّد و جعفر و موسی و علی و محمّد و علی والحسن والحجّه أن تصلّی علی محمّد و أهل بیته و أن تقضی حاجتی و تیسّر عسیرها و أن تکفینی مهمّاتها
And I ask You for the sake of the right, which You have reposed with Muhammad and the progeny of Muhammad and with the Imams Ali, Hasan, Husain, Ali, Muhammad, Ja'far, Moosa, Ali, Muhammad, Ali, Hasan and the Hujjah that You bless Muhammad and his Ahle Bait (a.s.), fulfil my needs, ease its difficulty and protect me from its sorrows.
The author Ayatullah Lutfullah Saafi Golpaygani (may Allah prolong his life) says: Documents concerning the Imamat of our leaders, the twelve Imams (a.s.), abound to the extent that it is not possible to bring all of them in this book. If we bring all the reliable traditions only, quoted in our books, it would require many volumes. Hence, we have confined ourselves to only a few of these traditions. Those who are interested in acquiring further knowledge on the subject may refer to the books written on the subject.
For the benefit of our readers, we cite the names of a few books written by acclaimed scholars, like Abu Abdillah Ahmad Ibn Muhammad Ibn Abdullah al-Ayyaash (exp. 401 A.H.), the author of Muqtazab al-Asar Fi Al-Nusoos Alaa al-Aimmah al-Isna Ashar; Shaikh Kamaluddin Maisam Ibn Ali Ibn Maisam al-Bahraani, author of Isteqsaa al-Nazar Fi Imaamate al-Aimmah al-Isna Ashar; Sharho Nahj al-Balaagah (major, medium
and minor); Sharho al-Meah Kalemah; Risaalah Fi al-Imaamah; and a number of other books.
Moreoever, quite a few poems had been read in their eulogy, in their lifetime, which is a further proof for their truthfulness like the poems of al-Abdi in the era of Imam Sadeq (a.s.). Those who are interested may refer to Al-Ghadeer by Allamah Amini (a.r.), vol. 2, Ghadeeriyah al-Abdi, pg. 290; and other similar books.
310. Misbaah al-Mutahajjid: There is another supplication, which Imam Sadeq (a.s.) used to recite on Friday after the prayers of need (صلاه الحاجه). It is as follows:
واسئلک بالحق الذی جعلته عند محمد و آل محمد و عند الائمه علی والحسن و الحسین و علی و محمد و جعفر و موسی و علی و محمد و علی والحسن والحجّه علیهم السلام ان تصلّی علی محمّد و أهلبیته و ان تقضی حاجتی
I ask You for the sake of the right which You have reposed in Muhammad and the progeny of Muhammad and with the Imams, Ali, Hasan, Husain, Ali, Muhammad, Ja'far, Moosa, Ali, Muhammad, Ali, Hasan and the Hujjah (peace be on them all) that You send blessings on Muhammad and his Ahle Bait (a.s.) and fulfil my need…
Appendix To Chapter Two: Who Are The Twelve Caliphs?
Evidently, the greatest duty of every Muslim is the recognition and knowledge of the established facts of the Holy Quran and the Sunnah, and to learn them with maximum reflection and thorough study. Also, one must seek from these two, guidance towards the goals of the strong religion and the straight path
of Allah. For, these only are the guides that mankind needs to achieve bliss and success in his intellectual, religious, ethical, social and political life.
Moreover, from the most important responsibilities of a researcher of traditions that establish the caliphate of the twelve caliphs is to indulge in deep deliberation over these that he may recognize the twelve caliphs, whose caliphate and Imamat has been documented in these traditions that surpass consecutivity. He must ask himself the following questions:
Who are these caliphs?
What did the Messenger of Allah (s.a.w.a.) intend through these quotes?
With whom are these traditions compatible?
Why are the caliphs restricted to this number? And so on and so forth.
It is not proper for the one who studies these traditions to be content with their reading and interpretation, and then moving on to the next tradition. It is also not correct for him to simply glance through them as this would lead to negligence in his learning. Yes, it is obligatory on him to stop at them and not to simply speed through them that he recognizes their purpose in detail and with certainty. For, being careless and negligent towards them is tantamount to carelessness and negligence towards the sayings of the Messenger of Allah (s.a.w.a.), in whose reverence Allah, Blessed and High be He, declares:
وَمَا یَنطِقُ عَنِ الْهَوَی. إِنْ هُوَ إِلَّا وَحْیٌ یُوحَی
Nor does he speak out of desire. It is naught but revelation that is revealed. (Qur'an Surah Najm 53: 4-5.)
Here, in this treatise, in the
company of our thoughtful, researching, learning and cultured readers, we shall place these traditions before us and investigate in it. We will also keep as standard the views that have been expressed earlier concerning them.
It should also be known that the aforementioned traditions are not in need of external or whimsical explanations because some of these explain the others and make the researcher needless of interpretation from other than these traditions.
A group of these traditions establishes that the first of them is Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and the last of them is the Mahdi (a.s.).
Another group proves that the first of them is Ali (a.s.), the second Hasan (a.s.), the third Husain (a.s.) and the remaining nine are from the progeny of Husain (a.s.).
Yet another batch establishes that the ninth from the progeny of Husain (a.s.), is the twelfth Imam, the Mahdi (a.s.).
A number of these traditions guide towards the names of the twelve Imams, and introduction of their personalities.
There are numerous another traditions that explain, in brief or in detail, tidings about the twelve Imams (a.s.).
Obviously, the wise and logical approach in comprehending the purpose of these traditions is to derive their meanings and implications. The weakness of the chain of narrators in a few of them shall not affect their validity due to the strength and reliability of others. For, the strong and reliable chains do away with the infirmness of the weak ones. Often, we shall demonstrate this reality in the course of our
explanations, Inshallah.
Thereafter, we shall ponder on the group of traditions that establishes that the number of Imams is twelve. With which Islamic sect is this number compatible? Or, is compatibility found at all in any of the sects? Or, shall we say, God forbid, that these traditions did not actually occur in reality?
We say: Know that the discussion concerning this group of traditions is divided into two levels:
First: The meanings and implications of these traditions.
Second: Determination of those on whom these traditions apply. In other words, the recognition of the twelve caliphs along with their personalities.
The First Level: The Meanings And Implications Of These Traditions
First: The number of the caliphs, who shall succeed the Messenger of Allah (s.a.w.a.) is confined to twelve. None can increase or decrease any one of them. This is the gist of each one of these traditions.
Second: The endurance of the earth and its protection from disorder is dependant on the survival of the Imams (a.s.).
Third: Non-termination of Islam before their (Imams a.s.) termination i.e. the continuity of Islam depends on them. As long as even one of them lives, Islam will continue to endure and prosper, which proves their prolonged stay on the earth, even if it means the longevity of the twelfth and the last one of them.
Fourth: Islam will continue to remain mighty and the devils will be unable to erase it and destroy its effects as long as the twelve Imams (a.s.) exist. Thus, it will always be mighty and lofty and none can destroy it like the previous Divine laws
and religions were ruined. For example, the Shariah of Prophet Moosa (a.s.) and Prophet Eesa (a.s.), in addition to being abrogated by the Shariah of Islam, were distorted in principles and laws through occurrences, wars, Machiavellian politics, manipulations, etc. Hence, whatever is presently available with the Jews and the Christians is not the actual and original Shariah of Prophet Moosa (a.s.) and Prophet Eesa (a.s.), particularly the principles of religion and matters related to beliefs.
As for Islam, then indeed it has remained mighty, lofty and protected from the distortions of the fanatics and the refutation of the deniers. It will continue to be so till the reappearance of the Mahdi (a.t.f.s.) and the Day of Resurrection. For surely, Allah, the High, has placed it in His fortified protection and appointed twelve Imams (a.s.) as guides for it and those who will establish His command in all times till the Day of Judgment.
The above point does not, by any means, contradict the domination of the disbelievers over the Muslims in the past or in the present at some times and in some places, because of their inability to destroy Islam. The proof of this lies in the fact that Islam is still surviving even after the passage of fourteen long centuries, notwithstanding its enemies who with all their force, number and preparedness, were unanimous in the destruction of Islam and weakening the Muslims with all their material strength, military power and economic muscle. But their conspiracies fail to extinguish the Light
of Allah, the High. Nay, often they dominated the Muslims apparently and ruled over their countries and their wealth but miserably failed to prevent the seeds of this tree from flowering. Nay, on a number of occasions, the prophecies of the Messenger of Allah (s.a.w.a.) to his nation in the above traditions were manifested, as also the promise of Allah to His Prophet (s.a.w.a.) and to the Muslims through His sayings like,
یُرِیدُونَ لِیُطْفِؤُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ کَرِهَ الْکَافِرُونَ
They desire to put out the light of Allah with their mouths but Allah will perfect His light, though the unbelievers may be averse. (Qur'an Surah Saff 61: 8.)
And He says,
مَثَلاً کَلِمَهً طَیِّبَهً کَشَجَرهٍ طَیِّبَهٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِی السَّمَاء. تُؤْتِی أُکُلَهَا کُلَّ حِینٍ بِإِذْنِ رَبِّهَ
like a good tree, whose root is firm and whose branches are in heaven, Yielding its fruit in every season by the permission of its Lord? (Qur'an Surah Ibraaheem 14: 24-25.)
Fifth: These traditions do not imply that the might of Islam will be absolute and will not be achieved except through the rule of these Imams (a.s.). Rather, they mean that Islam will continue to survive till they survive, even if it does not enjoy the esteemed levels which it deserves. Of course, absolute might will not actualize except in their reign and during their apparent rule. This too will not materialize through the governance of only one of them. When we talk of the might of Islam, we mean the implementation
of its laws throughout the universe, a condition that will be achieved only gradually and during the governance of the last of them.
Briefly, we are of the opinion that the might of Islam with some of its levels shall survive, which will prevent the destruction of religion and keep it preserved and protected, only through the twelve Imams (a.s.). And only when its conditions are fulfilled through the government of the twelfth Imam (a.t.f.s.) that absolute might will prevail. Allah, the High, says
, هُوَ الَّذِی أَرْسَلَ رَسُولَهُ بِالْهُدَی وَدِینِ الْحَقِّ لِیُظْهِرَهُ عَلَی الدِّینِ کُلِّهِ وَلَوْ کَرِهَ الْمُشْرِکُونَ
He it is Who sent His Apostle with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse. (Qur'an Surah Taubah 9: 33.)
Sixth: Verily, the Imamat of these Imams (a.s.) will be in succession and continuity uninterrupted. This reality can be easily deciphered from the clear concepts of these traditions.
Here, there are a few important points that refer to the meanings of the words, 'Caliph', 'Imam', and 'Master', which we shall state for completing the discussion.
Raagheb Isfahaani, the renowned littérateur writes, 'Caliphate means representation of another, either due to the absence of the represented one or due to his death or due to his inability or due to the eminence of the representative. On account of the last mentioned meaning, Allah has made His friends as His representatives in the earth.'(1)
I say: Therefore, a Caliph is the representative of the other,
1- Al-Mufradaat fi Ghareeb al-Quran, p. 156.
regardless of the represented person being absent, dead, unable or due to the esteemed and lofty position of the representative in the eyes of the represented person. Or the execution of some tasks, the implementation of the authority of the represented one and the manifestation of his position through the representative are appropriate as per the wisdom, aims, purposes, etc. of the represented one. It is irrelevant whether the representative and the represented one are Allah, the High, His Prophet (s.a.w.a.) or a group of His servants or some of them.
Hence, amongst all the literary applications, we cannot take the first three i.e. the absence, death and inability of the represented person as these cannot be applied for the Prophethood of a Prophet or the Imamat of an Imam. Therefore, the term 'Caliph of Allah' is truly applicable in its real sense on Adam (a.s.), Dawood (a.s.) and all other Prophets like Nuh (a.s.), Ibraheem (a.s.), Moosa (a.s.), Isaa (a.s.), their chief Muhammad (s.a.w.a.) and the twelve Imams about whose caliphate the Messenger of Allah (s.a.w.a.) has given tidings to his nations.
Moreover, the term 'Caliph', as used in the Holy Quran and the traditions, is not related to any added noun, displaying clearly that it implies only for the Caliph of Allah, the High. So, a Prophet or an Imam is a representative and heir of Allah, the High, and Prophethood and Imamat are from the affairs of Allah, the High. None has got the right to stake a claim
to this status but with His permission.
Allah has used the word 'Caliph' in the Holy Quran, thus:
إِنِّی جَاعِلٌ فِی الأَرْضِ خَلِیفَهً
I am going to place in the earth a khalif.( Qur'an Surah Baqarah 2: 30.)
And He, Mighty and Glorified be He declared,
یَا دَاوُودُ إِنَّا جَعَلْنَاکَ خَلِیفَهً فِی الْأَرْضِ
O Dawood! Surely We have made you a ruler in the land . (Qur'an Surah Suad 38: 26.)
It has come in the traditions that he was the Caliph of Allah, the High. Then the caliphs are the representatives of Allah upon His servants and His deputies for His creatures.
As for the rulers, they are the chiefs regardless of them being Caliphs on earth. Consequently, every Caliph is a ruler and chief, but every ruler and chief is not a Caliph.
The words 'government', 'reign' and 'authority' fall much short in comparison with the concept of a 'caliph'. Caliphate as used by Allah or for that matter by the Prophet, covers all the aspects like majesty, beauty, holiness, governance on the foundations of goodness, justice and human values, handling the weak ones with kindness, etc., which no other term covers. For, the authority of a caliph is connected to the authority of Allah, the Wise, the Just, the Beneficent, the Merciful, the Overpowering, the Subduer, the Generous, the Holy, the Kind, the Forgiving and the Refuge.
A caliph cannot be deprived of his status nor does he divert from the course that Allah has charted for him. He is not ordered but the establishment
of justice, repelling falsehood, purification of the souls and acting upon the Holy Quran and the Sunnah. So, whoever digresses from this path and aim will not be a caliph, as opposed to an emir, a governor or a ruler.
Indeed, it's clear for you now that caliphate is a divine position and Allah's representation, which cannot be completed nor realized save through divine appointment and none partners Him in this regard.
Besides the rational argument that the appointment of Allah's caliph in the earth necessitates that he should be appointed by Allah only, the verses of the Holy Quran:
إنّی جاعِلٌ
(Qur'an Surah Baqarah 2: 30.)
إنّا جَعَلناکَ
(Qur'an Surah Suad 38: 26.)
are also evidence enough of the aforementioned fact. For, these two verses clearly suggest that the appointment of a caliph is from the affairs of Allah, the High, and His special acts, in which none partners Him. Hence, nobody else has got any role whatsoever in the appointment of a caliph in the earth.
Here, it will not be inappropriate to indicate that caliphate is a general Grace (لطف) of Allah, the High, which is not confined to a particular era. Thus, like all other general endowments, which demand His absolute lordship, all encompassing mercy and perfect wisdom, His grace too includes His servants at all times and in all places and is not restricted to a particular time or region. Verily, the sole prerogative of the caliph's appointment lies with Allah, the Endower, the Generous Who is
not niggardly in His goodness nor does His treasures exhaust and He is the Wise, the Knowing. When the emanation of this Grace is proved to be obligatory in one era, its emergence is automatically established at all times.
And there are proofs that the terms caliph and caliphate when used in the Holy Quran and the traditions imply only Allah's representation, the great divine vicegerency and nothing else. There are a number of traditions in this regard from both Shias and Sunnis like those concerning Al-Mahdi (a.t.f.s.) that he is the caliph of Allah.(1)
And like the advice of the Messenger of Allah (s.a.w.a.) to Huzaifah, "If there is for Allah a caliph in the earth, obey him even if he whips your back or takes away your wealth."(2)
Kumail reports that Ameerul Momineen Ali Ibn Abi Taalib (a.s.) said, "They are the caliphs of Allah in His cities (in His earth)."(3)
While addressing those responsible for public trusts and wealth, Ameerul Momineen (a.s.) advises them to exercise utmost caution in establishing truth and following the principle of justice in all matters, big or small, significant or otherwise. Then he (a.s.) orders them to say to the people, "O servants of Allah! The friend of Allah and His caliph has sent me to you."(4)
The great genius, the master in jurisprudence, tradition, literature and a number of other sciences, Shaikh Bahauddin al-Aameli (a.r.), while deriving from the above traditions, has written poems titled 'Waseelah al-Fauz wa al-Amaan fi madh Saaheb al-Asr wa al-Zamaan'. A
1- Sunan Ibn Maajah, vol. 2, pg. 519 The chapter of the Emergence of al-Mahdi (a.t.f.s.); Musnad Ahmad, vol. 5, pg. 277.
2- Sunan Abi Dawood, Kitaab al-Fetan, vol. 2, pg. 200. Musnad Ahmad, vol. 5, pg. 430.
3- Nahj al-Balagah, Saying No. 147; Tazkerah al-Huffaaz, vol. 1, pg. 11 12; Dastoor-o-Ma'lem al-Hekam, pg. 84; Al-Amaali al-Khamisiyyah, vol. 1, pg. 66.
4- Nahj al-Balagah, Letter No. 25.
couplet from it goes as follows:
خلیفه ربِّ العالمین و ظلّه
علی ساکنی الغیراء من کلّ دیار
"The caliph of the Lord of the worlds and His shade
On the inhabitants of the earth in every house."
Objection: Why was the term 'Caliph' used for all the rulers after the Messenger of Allah (s.a.w.a.) till the recent rulers of the Ottoman Empire, although they were neither appointed by Allah nor by the Messenger of Allah (s.a.w.a.)? Moreover, their governance were not the carriers of the pure Islamic message nor were they having any legal sanctions from Allah. They were also labeled as oppressive tyrants, whose reign had nothing to do with Islam and who had no qualms in taking the servants of Allah as their slaves and usurping their wealth.
Answer: The term 'Caliph of the Messenger of Allah (s.a.w.a.)' was used in early Islam for the rulers immediately after him (s.a.w.a.) by those who were close to them. Later, the domain of its usage expanded and the above term was used for the oppressive kings as well, fearing their tyranny and barbaric oppressions. After sometime, this term was curtailed to a singular word i.e. 'The Caliph'.
There is no doubt that this term and its application does not lead to the change of words of the Holy Quran and the traditions, from what appears from them at the time of usage nor do they change the words to their new meanings. Also, the usage of this term was historically erroneous because the Messenger of Allah (s.a.w.a.)
never appointed Abu Bakr as his caliph. As for Umar, Abu Bakr appointed him(1), so logically he should be called as the caliph of Abu Bakr (and not the Messenger of Allah (s.a.w.a.)).
As for the status for the Messenger of Allah (s.a.w.a.) and his rule over the affairs, then it was not due to the selection of the people or his domination over the affair or his oppression. Nay! It was only due to the choice of Allah, the High. Hence, using the terms, 'emir', 'ruler' and 'king' for those called as caliphs would be more appropriate than being called as a 'caliph', leave alone the terms 'Allah's caliph' or 'the caliph of the Messenger of Allah (s.a.w.a.)'.
A right-thinking and sane person, not necessarily a follower of the Ahle Bait (a.s.) can never permit, condone or overlook the usage of the term 'the caliph of the Messenger of Allah (s.a.w.a.)' for the likes of Usman, Moawiyah, Yazeed, Waleed, the tyrants of Bani Abbas and the progeny of Usman, etc., who ruled over Syria, Iraq, Spain, etc.
Briefly, the epithet 'Allah's caliph' is a lofty and elevated term. The same applies for the term 'caliph'. It cannot be used, and it is not correct to use it except for Allah's representative on the earth, whom He has chosen to establish justice, be the highest role model for mankind, implement His laws, inhabit His cities, spread goodness, preserve the laws of Shariah and the signs of truth.
Its usage is incorrect for any other
1- Even this appointment is debatable and not established because it is said that when Usman became busy in writing the will of Abu Bakr, the latter fainted. Usman thought that Abu Bakr had died and wrote the name of Umar on his own. When Abu Bakr regained his senses, Usman informed him of what he had done and Abu Bakr duly endorsed it. The thing which confounds the researcher is that Abu Bakr died during this very illness and Umar was appointed as his successor on the basis of the writing of Usman. But on this occasion, notwithstanding the serious illness of Abu Bakr, Umar never protested that this man is not in his senses! Nor did he prevent Abu Bakr from dictating his will like he had prevented the Messenger of Allah (s.a.w.a.) from making known his will! Surely, we are from Allah and unto Him shall we return.
person either due to disregard or carelessness. For the clarification of the falsity of this claim, when he was addressed as, 'O caliph of Allah!' Abu Bakr said, 'No, I am the caliph of Muhammad (s.a.w.a.)' or 'I am the caliph of Messenger of Allah (s.a.w.a.).'(1)
Of course, his conferring the above titles on his own self has no substance of truth in it because as you just read, caliphate is representation of another, and this representation cannot be complete without the appointment by the represented one. Unanimity prevails concerning the fact that the Messenger of Allah (s.a.w.a.) did not appoint Abu Bakr as his caliph, nor did he (s.a.w.a.) make any will to him. None of Abu Bakr's actions like sitting in the place of the Prophet (s.a.w.a.), going on the pulpit, praying in his (s.a.w.a.) prayer niche (mehraab), were on his behalf and under his (s.a.w.a.) representation.
There is an opinion that governance and the appointment of a ruler is the duty of the Ummah (Islamic nation), hence it is obligatory upon it to appoint him. Also, there was consensus in the Ummah – which actually never existed – for the appointment of Abu Bakr, without force or fear. So, using the term 'Caliph of the nation' instead of 'the caliph of the Messenger of Allah (s.a.w.a.)' will be more appropriate and correct. For, in their view, Abu Bakr was the representative of the nation, whose collective responsibility was to implement the laws and protect the system. Needless to
1- Musnad of Ahmad Ibn Hanbal, vol. 1, pg. 10.
mention, the above idea has been formulated without devoting the slightest of deliberations on the definition of 'caliphate' i.e. it's representation of the other.
Whatever we have discussed for the word 'caliph', is also applicable for the word 'Imam' and 'master' (ولی), particularly the latter when it is used for other than Allah, the High. So, an Imam implies the owner of an elevated position appointed by Allah, the High, whether he is a Prophet or the successor of a Prophet. This implication by no means contradicts the literal meaning of the word Imam because literally, the word 'Imam' is used for anybody who is followed in knowledge, ethics or in any field of art and technology. For example, it is said Khalil Ibn Ahmad is an Imam in literature, Kulaini (r.a.) is an Imam in traditions, Shaykh Tusi (r.a.) is is an Imam in exegesis, traditions, jurisprudence and principles of jurisprudence, and Abu Ali Seena is an Imam in philosophy and medicine. All these applications do not contradict the usage of the word 'Imam' by Allah, the Holy Quran and the traditions, for the one whom Allah has appointed as an Imam, made them standard for His servants, the minaret in His cities, the one who is to be followed by all and sundry. Thus, the word 'Imam' is normally used for the one who is followed as a leader due to excessive usage in the Holy Quran and the traditions and refers to this specially appointed person. Hence, whenever
the word 'Imam' is used independently, and the context does not indicate otherwise, it automatically implies the representative of Allah.
Due to this very special application of the word 'Imam' for Allah's proof and His appointee, a number of holy personalities refused to attach this title (Imam) before their names despite being apparently worthy of it in at least one context or more.
It is worth mentioning that the term 'Imam', notwithstanding its numerous imports, is applicable only for the Messenger of Allah (s.a.w.a.) and his (s.a.w.a.) successors designated by Allah, the High. But it appears that the excessive use of the word for the holy and infallible Imams of the Ahle Bait (a.s.) in the traditions has led to its application in the second meaning i.e. for the leaders in other fields.
If someone refers to the Holy Quran and the traditions, he will find plenty of testimonies endorsing the above theory. For example, the Holy Quran says,
وَإِذِ ابْتَلَی إِبْرَاهِیمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّی جَاعِلُکَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّیَّتِی قَالَ لاَ یَنَالُ عَهْدِی الظَّالِمِینَ
And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He. (Qur'an Surah Baqarah 2: 124.)
The above verse clearly indicates that Imamat is a covenant of Allah, which does not reach to the oppressors. Moreover, it is an appointment from the side of Allah. It is absolutely clear that the appointment
of Imam for the people is invalid and incorrect except from the side of Allah, the High.
Some more verses of the Holy Quran that prove our point are cited hereunder.
وَجَعَلْنَاهُمْ أَئِمَّهً یَهْدُونَ بِأَمْرِنَا وَأَوْحَیْنَا إِلَیْهِمْ فِعْلَ الْخَیْرَاتِ
And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good. (Qur'an Surah Anbiya 21: 73.)
وَنُرِیدُ أَن نَّمُنَّ عَلَی الَّذِینَ اسْتُضْعِفُوا فِی الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّهً
And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams (Qur'an Surah Qasas 28: 5.)
وَجَعَلْنَا مِنْهُمْ أَئِمَّهً یَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا
And We made of them Imams to guide by Our command when they were patient.( Surah Qur'an Sajdah 32: 24.)
There are a plenty of traditions that also support this argument. While talking about his successors and the necessity of their recognition, the Messenger of Allah (s.a.w.a.) declared,
من مات ولم یعرف إمام زمانه فلیمت إن شاء یهودیًا و إن شاء نصرانیاً
One who dies without recognizing the Imam of his time then he can die as he wishes, either as a Jew or a Christian.(1)
Ameerul Momineen (a.s.) says,
بنا یستعطی الهدی و یستجلی العمی إنّ الأئمه من قریش غرسوا فی هذا البطن من هاشم لا تصلح علی سواهم و لا تصلح الولاه من غیرهم
'Through us, guidance is granted and darkness is dispelled. Surely the Imams from the Quraish are planted from the Hashemite wombs. None is worthy of it (Imamat) but them and none is eligible for being the
1- Al-Masaael al-Khamsoon by Fakhruddin al-Raazi, Masalah No. 47. This article was published in the year 1328 A.H. in Egypt along with other articles. Its publisher had named it, 'Majmooah al-Rasaael'. This tradition can be found on pg. 348.
masters except them.'(1) In another place he (a.s.) says,
و إنما الائمه قوام الله علی خلقه و عرفاؤه علی عباده و لا یدخل الجنّه إلاّ من عرفهم و عرفوه و لا یدخل النار إلاّ من أنکرهم و أنکروه
Certainly the Imáms are the vicegerents of Alláh over His creatures and they make the creatures know Alláh. No one will enter Paradise except he who knows them and they know him, and no one will enter Hell except he who denies them and they deny him.(2).
Therefore, there are numerous reliable and consecutive traditions in the books of both Shias and Sunnis, specially the former, that suggest the holy implication of the word Imam and its divine essence. And that whenever it is used independently, it is done in this very meaning, unless the context indicates otherwise. This was regarding the word 'Imam'.
As for the word 'Master' (wali) then sometimes it is used as an additive before Allah, the High, or with other than Him, while on other occasions, it is used without any additive. Now, this additive (muzaaf elaihe) has two applications:
Sometimes, the additive is the place of manifestation of the mastership of the master and its execution. Like in the examples, 'Allah is the Master of the people' or 'Allah is the Master of those who believe' or 'The father is the master of his small son' or 'The ruler is the master of the abstaining or absent ones', the people and those who believe are the place of manifestation of Allah's
1- Nahj al-Balagah, Sermon 142.
mastership, the mastership of a father is expressed through his son and the mastership of a ruler is manifested through his subjects. In all the aforementioned examples, a master (wali) is used as a subject (فاعل).
For instance, Allah, the High, says,
إنّما ولیکم الله و رسوله و الذین آمنوا
Only Allah is your Vali and His Apostle and those who believe (Qur'an Surah Maaedah 5: 55.)
The Messenger of Allah (s.a.w.a.) declared, 'Ali (a.s.) is the master of every believer after me.' Or 'They are my Caliphs, O Jaabir, and the masters of the affair after me.'
At other times, the word 'wali' is used to denote as an object (مفعول) of the noun to which it is added. Like, when we say, 'Ali (a.s.) is the wali of Allah', we mean that Ali is appointed as a master from the side of Allah.
In all the examples cited above, the thing that comes to the mind that the term 'wali', when used before the words 'people', 'those who believe', 'Allah' etc., it carries the meaning of the words 'Caliph' or 'Imam' bearing some sort of holiness and spirituality. Its power emanates from the absolute and perfect mastership of Allah, and this is the meaning in which it is used when applied for the Messenger of Allah (s.a.w.a.) and the infallible Imams (a.s.) independently, without any additive. When used for Allah, the High, the word 'wali' implies His absolute perfection, which is not derived from the mastership of others, with the exclusion of all
other meanings like helper (ناصر) and lover (محب).
The terms, 'Caliph', 'Imam' and 'Wali', from the various meanings and connotations expressed above, when used in the Book of Allah and the Sunnah, bear only one external implication (i.e. all the three words are used for one person). Nay, each one of them is perennially applicable to the meaning of the other two except for the fact that each one of them has a special meaning that comes to the mind instantly before the others.
Therefore, the word 'Caliph' strikes the meaning of the one who is appointed on the command of Allah, the High, as His representative to judge between the people with truth, to establish justice and equity, regulate the affairs, spread safety and security, etc. Similarly, the word 'Wali' denotes the one who enjoys absolute control in the affairs of creation as well as legislation from the side of Allah, the High, on the basis of His power and legislation. The word 'Imam' implies the one who has been appointed to be followed and obeyed. People receive guidance by accepting his instructions because he is the standard for those who tread the path (سالک), a guide towards divine satisfaction, a protection for those who seek security and a strong rope to which the people fasten. Each one of these terms suggests a special endowment and a particular divine grace, covering His noble servants and confidantes of His secrets, who have His special favours, do not precede Him in saying and
are cognizant of His affair.
All the three positions can be conferred on one person along with either messengership or prophethood or both. For example, in the case of Prophet Ibraheem (a.s.), Prophethood as well as Imamat were conferred, while Prophet Adam (a.s.) and Prophet Dawood (a.s.), received Prophethood and Caliphate both. There are instances of Prophets about whose Imamat Allah has informed in the Holy Quran. All these elevated divine positions were collectively found in the holy persona of the Messenger of Allah (s.a.w.a.).
Separated from Prophethood, an Imam, Caliph and Wali follows the Prophet like the twelve Imams (a.s.) because Prophethood and Messengership came to an end with their great ancestors, the Messenger of Allah, Muhammad Ibn Abdullah (s.a.w.a.) but Caliphate, Imamat and Wilayat remained in his (s.a.w.a.) nation so that Allah's proofs and arguments are not invalidated. These are the caliphs who carried the burden of the divine caliphate after the Messenger of Allah (s.a.w.a.). This, by no means, contradicts their being the caliphs of the Messenger of Allah (s.a.w.a.) as has come in a few traditions like his (s.a.w.a.) saying, 'They are my caliphs, O Jaabir', 'O Allah! Have mercy on my caliphs', 'O Ali! You are my successor'; 'You are the caliph after me' etc. Whatever we have mentioned here vis-à-vis these terms are in their absolute and independent applications, and not when used along with other additives other than Allah. For, when they are used with an additive other than Allah, undoubtedly it implies the representation
of the other.
The caliphate of the Messenger of Allah (s.a.w.a.), as mentioned in the above traditions, denotes the representation in the conveyance of laws and what Allah has revealed to him (s.a.w.a.) for the people. The caliph is his successor in regulating the affairs of this nation, and it is not permissible for the nation to oppose him at any cost. Thus, caliphate, representation, deputation, etc. are only for those who have been specially and exclusively appointed for these positions and nobody else has got any right whatsoever to stake a claim without the requisite permission and order of the represented one.
I wish I had known from where this nation has become the caliph and representative of the Messenger of Allah (s.a.w.a.) and what is its proof? How can the mastership of an entire ummah be established when the mastership of any single individual from it cannot be proved? This is nothing but audacity and impudence before Allah, the Almighty and His Messenger (s.a.w.a.).
The Second Level
Determination of those Compatible with the Description of these Traditions and Recognition of the Twelve Holy Personalities
Know that these traditions do not fit anybody except the Shiite belief. For, some of these suggest that Islam will not come to an end till there are twelve caliphs amongst the Muslims. Some others indicate that the subsistence of Islam's might depends on the existence of the twelve caliphs. Yet others point out that the religion (of Islam) will survive till the Day of Judgment and that the Imams (a.s.)
will continue to exist till the last era. Still some others specify that all the twelve Imams are from Quraish, some of them have even stated that all of them will be from the Bani Hashim and some others have stated that their likes will not be seen.
The apparent of all these traditions has confined the number of the caliphs to twelve and that they shall follow each other in rapid succession. It is known that these characteristics are not found save in the twelve Imams (a.s.), who are famous and well known among both the major sects of Islam. No Islamic sect except the Shias can stake a claim to this fact and it will not be inappropriate if we consider these traditions as a miracle of the Messenger of Allah (s.a.w.a.) and his (s.a.w.a.) information about the unseen.
There is no doubt that these traditions cannot be interpreted but on this meaning, and a safe and straight mind, devoid of flaws and selfish motives, will not explain it in any other manner. If we add a few more traditions that have come down concerning the twelve Imams (a.s.), in addition to whatever we have related in this book, we will be sure that they are not applicable for anybody but the twelve Imams (a.s.) from the Ahle Bait (a.s.).
Moreover, such traditions are supported by the famous and certain tradition of the Messenger of Allah (s.a.w.a.) called Hadis-e-Saqalain. Apart from this, there are other equally known traditions like:
النجوم أمان لاهل
السماء و أهل بیتی أمان لامّتی
'The stars are a cause of security for the inhabitants of the sky while my Ahle Bait (a.s.) are the reason for the safety of my nation.' The author of Zakhaaer al-Uqbaa writes, 'Abu Amr al-Ghaffaari narrates on the authority of the Messenger of Allah (s.a.w.a.),
النجوم أمان لاهل السماء فإذا ذهبت النجوم ذهبت السماء, و أهل بیتی أمان لأهل الأرض فإذا ذهب أهل بیتی ذهب أهل الارض
'The stars are a security for the inhabitants of the sky. So when the stars will be destroyed, the sky will follow suit. Similarly, my Ahle Bait (a.s.) are the reason for the safety of the people of the earth. When my Ahle Bait (a.s.) are finished, the people of the earth will follow suit.' He continues, 'Ahmad (Ibn Hanbal) has recorded this tradition in his Manaaqeb as well.
النجوم أمان لأهل الارض من الغرق، و أهل بیتی أمان لامّتی من الاختلاف
'The stars are the cause of security of the people of the earth from drowning, while my Ahle Bait (a.s.) are the reason for the safety of my nation from disputes.'(1) The author of Al-Sawaaeq Al-Muhreqah has stated that Haakem Neshaapuri has considered this tradition to be correct as per the stipulations of the two Sheikhs (viz. Bukhaari and Muslim).
مثل أهل بیتی کسفینه نوح...
'The likeness of my Ahle Bait (a.s.) is like that of the ark of Hazrat Nuh (a.s.) …' which has been narrated through various chains of narrators.
(4) Bukhari reports that the Messenger
1- Al-Mustadrak by Haakem Neshaapuri, vol. 3, pg. 149.
of Allah (s.a.w.a.) said,
لا یزال هذا الأمر فی قریش ما بقی من الناس اثنان
'This affair (Islam) will continue in the Quraish even if there remain two individuals amongst all the people.'(1)
(5) The tradition used by Abu Bakr as an argument against the Ansaar in Saqeefah narrating from the Messenger of Allah (s.a.w.a.), who said, 'The Imams are from Quraish.'(2)
(6) Besides, the warning of the Messenger of Allah (s.a.w.a.), 'Whoever dies without recognizing the Imam of his time, dies the death of ignorance.'(3) Al-Hameedi has also brought it in his Al-Jam'o bain al-Sahihain.
(7) Haakem Neshaapuri reports on the authority of Abdullah Ibn Umar that the Messenger of Allah (s.a.w.a.) cautioned, 'One who dies without any Imam ruling over him, his death is that of ignorance.'(4)
(8) Suyuti quotes from Ibn Murdowayh, who reports on the authority of Ali Ibn Abi Taalib (a.s.) that the Messenger of Allah (s.a.w.a.) while explaining the Quranic verse,
'On that day, We shall call every people with their Imam' (Qur'an Surah Bani Israael 17: 71.)
informed, 'Each nation will be called with the Imam of their time, the Book of their Lord and the Sunnah of their Prophet (a.s.).'(5) Qurtubbi and Aaloosi have cited this tradition in their exegesis from Suyuti, while Sa'labi has narrated it through his chain from the Messenger of Allah (s.a.w.a.).
From all the above traditions, it becomes clear that the existence of the twelve Imams (a.s.) will continue till the end of the world and that all of them will be from
1- Saheeh al-Bukhari, vol. 4, pg. 218, Kitaab-o-Manaaqeb-e-Quraish in the Book of Ahkaam.
2- Fath al-Baari, vol. 13, pg. 114.
3- Sharh al-Maqaasid, vol. 2, pg. 275; Al-Jawaaher al-Muziah, vol. 2, pg. 509. There are numerous traditions that convey this concept or are quite similar to it.
4- Behaar al-Anwaar, vol. 23, pg. 76, Tr. No. 3.
5- Al-Durr al-Manthoor, vol. 4, pg. 184.
Quraish. Significantly, no group from the Muslims can boast of following this number of Imams from the Quraish, which will continue till the Day of Judgment, save the Imaamiyyah Shias.
Allamah Muhammad Moin Ibn Muhammad Ameen al-Sindi, the author of Deraasaat al-Labeeb, has written an exclusive book vis-à-vis these traditions, naming it 'Mawaaheb-o-Sayyed al-Bashar Fi Hadees al-Aimmah al-Isnaa al-Ashar' in which he has proved the Imamat of the twelve Imams (a.s.) through Hadis-e-Saqalain. He has brought undefeatable arguments, proving that the Imams (a.s.) were infallible in their knowledge and that it is obligatory upon everybody to follow them in the acquisition of knowledge. Readers can refer to Abaqaat al-Anwaar by Sayyed Mir Haamid Husain al-Lucknowi al-Hindi (a.r.), vol. 2 and vol. 12, pg. 295, 296 304-307.
The renowned Haafiz Sulaiman al-Qunduzi al-Hanafi writes, "Some researchers are of the view that the traditions suggesting the number of Imams to be twelve after the Messenger of Allah (s.a.w.a.) are well known to be narrated from various chains. With the explanation of the time and the description of the occurrence and the place, it became known that the Messenger of Allah (s.a.w.a.) implied from these traditions, the twelve Imams from his Ahle Bait (a.s.) and his progeny.
For, it is not possible to interpret these traditions for the caliphs among his companions who succeeded him immediately, due to the paucity of their number.
It is also not probable to construe them for the kings of Bani Umayyah because their number exceeded twelve and because of their
vulgar tyranny with the sole exception of Umar Ibn Abd al-Aziz. Also, they did not belong to the Bani Hashim while the Messenger of Allah (s.a.w.a.) had categorically emphasized in the tradition of Abd al-Malik Ibn Jaabir, 'All of them will be from the Bani Hashim'. The lowering of the voice by the Messenger of Allah (s.a.w.a.) in this tradition gives more weight to it because they (the majority of the people) did not approve of the caliphate of Bani Hashim.
Also, it is not relevant for the Abbasi kings because their number exceeded the above stipulation and their non-observance of the Quranic injunction,
'Say: I don't ask you of any reward except the love of my closest relatives' (Surah Shoora (42): Verse 23.)
and other traditions like the Tradition of the Cloak (حدیث کساء).
Therefore, it becomes essential and obligatory to carry this tradition in the meaning of the twelve Imams (a.s.) from the progeny of the Messenger of Allah (s.a.w.a.) because they were the most learned, the most majestic, the most pious and the most elevated in genealogy of all the people of their time. They were the most superior in birth and the noblest before Allah. Their knowledge was connected to that of their ancestor, the Messenger of Allah (s.a.w.a.), through inheritance and endowment. This is the manner in which the people of knowledge, investigation, illumination and grace recognize them.
This interpretation, that these traditions are applicable only for the infallible Imams (a.s.) of the Ahle Bait (a.s.), is supported by
Hadis-e-Saqalain and numerous traditions repeated in this book and elsewhere.
As for the saying of the Messenger of Allah (s.a.w.a.): 'The nation will form a consensus on all of them' as has come in the narration of Jaabir Ibn Samarah, he (s.a.w.a.) meant that the nation, whole of it, will acknowledge their Imamat at the time of the reappearance of their Qaem (a.t.f.s.)."(1)
Therefore, the dominant political school stood up to deny the mastership of the Ahle Bait (a.s.) and forsake the decisive texts and evidences concerning their Imamat. They did so
either by refusing to bring forth these traditions,
or by creating doubts in their chains and rejecting their narrators on account of their crime of the love of the Ahle Bait (a.s.) and narration of their virtues,
or by interpreting them in other than their apparent meanings out of perplexity and fear in front of these consecutive and reliable traditions.
Hence, they indulged in wild and pathless interpretations, absurd implications and false opinions. Not a single of these could withstand the test of certainty. As a result, each one of these interpretations led to the refutation, contradiction and rejection of the others. Being completely confounded and out of sheer helplessness, they were forced to interpret these traditions only for the Imams of the Ahle Bait (a.s.), supported by other reliable and authentic evidences in this regard.
Of the discussions in Fath al-Baari, Ibn Battaal narrates from Mahlab, 'I have not met anyone who has achieved certitude concerning this tradition.' It is also said that Ibn
1- Yanaabee' al-Mawaddah, pg. 446.
Jawzi had remarked in Kashf al-Mushkil, 'Arguments have prolonged with regards to the meaning of this tradition. I searched a lot for its answers and asked about it but to no avail.'
They have landed themselves in real difficulty on this subject due to their stubbornness to accept the apparent and irrefutable application of these traditions on the twelve infallible Imams (a.s.), perhaps, out of greed or due to fear from the tyrannical governments and oppressive rulers, who did not tolerate any expression of truth from these scholars. They sold their ethics and concepts to acquire this world and its base provisions.
Thus, the governments used them as pawns to achieve their political ambitions founded on autocracy, oppression and enslaving Allah's servants. These so-called scholars ended up defending the tyranny, oppression and despotic approach of these rulers. They interpreted the evil actions of their masters as being beneficial and an opportunity for the Muslims.
The numerous transgressions and sins like playing musical instruments, dancing, etc. perpetrated by these kings in their courts, their extravagance and misuse of public wealth in whatever Allah had prohibited, their depriving the poor, the needy and the weak of their rights, and all other barbaric acts were justified and defended on some religious pretext or another by these scholars.
For example, they declared absolute immunity for the rulers, the non-permissibility of questioning their actions and the necessity of their obedience, notwithstanding the fact that these included the ilk of Yazid, Waleed, the despots of Bani Umayyah and
the tyrants of Bani Abbas. These oppressors appropriated the wealth of Allah and took His servants as slaves like some Muslim rulers of today, who are mere puppets in the hands of arrogant Western superpowers. We have come from God and to Him shall we return.
Now we shall cite some of these contradictory views concerning the interpretation of the traditions vis-à-vis the twelve Imams (a.s.) for you, the believer in Allah, His Book and the sunnah of His Prophet (s.a.w.a.).
First: Some commentators of Saheeh al-Tirmidhi and the author of Fath al-Baari (the commentary on Saheeh al-Bukhari) have interpreted the world 'twelve' to refer to the caliphs of Bani Umayyah, who followed the companions of the Holy Prophet (s.a.w.a.). They suggest that this tradition cannot be cited as a merit but is used only to indicate the steadfastness of the Islamic kingdom. They include Yazid Ibn Muawiyyah and his son, Muawiyyah Ibn Yazid but not Usmaan, Muawiyyah and Abdullah Ibn Zubair because they were among the companions.
They also do not draft Marwan Ibn Hakam in the list because he took the allegiance of the people after the people had paid fealty to Ibn Zubair and hence consider him a usurper. Moreover, as per Fath al-Baari, there is a dispute about his companionship. The list continues from Abd al-Malik Ibn Marwan, followed by Walid till Marwan Ibn Muhammad.
I say: I wish I had known what made these writers interpret the traditions of the Messenger of Allah (s.a.w.a.) in this mischievous and
malicious manner! Is this how we reward the Messenger of Allah (s.a.w.a.) for his message? Is this not an insult to his (s.a.w.a.) sayings?
If this was his (s.a.w.a.) purpose and intent, what is the benefit and use of such traditions and what do they achieve?
From where do they know that the Messenger of Allah (s.a.w.a.) intended through these traditions the despotic rulers of Bani Umayyah with the sole exception of Muawiyyah Ibn Marwan?
From where do they know that the companions are excluded from these traditions? Then why did he (s.a.w.a.) not say, 'after my companions', instead of 'after me' as has been reported by a number of narrators?
Any interpretation that includes Muawiyyah and his successors from the Bani Umayyah is clearly false and unacceptable because they were not chosen as caliphs through consensus. Rather, they were despots and the worst of the despots at that.
When things reach to such a despicable state of interpretation, the original quote is completely removed from its apparent meaning, fearing the establishment of the truth of the Shiite faith. None of these tyrants enjoyed any particularity over the other. In which case, a great number of probabilities unfold. Possibly, it is an indication to the caliphs after Abd al-Malik and when he (s.a.w.a.) said, 'after me', he (s.a.w.a.) meant after Abd al-Malik.
Or it is an indication to the caliphs after Hesham. Or it could also mean six caliphs each from the Bani Umayyah and the Bani Abbas or the caliphs after Bani Umayyah. It
could also imply the caliphs after Saffaah or Mansoor or other despots of Bani Abbas. It could also mean those from the Bani Umayyah who ruled over Spain or the Fatemids who governed Egypt, and so on and so forth. Meanwhile, none of these probabilities can be said to have an edge or preference over the others.
Moreoever, why these traditions should not be interpreted as a means of merit and praise when the terms used in some narration clearly imply glorification?
Is it correct to equate these oppressive tyrants and sinners with the chiefs of the Bani Israel and the companions of Hazrat Eesa (a.s.), as has come in a number of traditions?
This is in addition to the evidence of the number of caliphs being restricted to twelve.
Second: Another interpretation is that after the demise of al-Mahdi (a.t.f.s.), twelve rulers will govern, six from the progeny of Hasan (a.s.), five from that of Husain (a.s.) and one from someone else.
I say: Such an exegesis is clearly against the evident texts of the traditions, which mention in no uncertain terms, 'twelve caliphs after me', 'this religion will always be mighty and lofty' etc., which proves the connection of the caliphs' era with that of the Messenger of Allah (s.a.w.a.), their continuity till the final epoch and the confinement of the caliphs to them as has been elucidated in the narration of Ibn Masood.
This is in addition to the fact that these traditions are applicable for the twelve Imams (a.s.), who are famous
and renowned among all the Muslim sects, thereby establishing the truth and validity of the prophecy of the Messenger of Allah (s.a.w.a.) in clear terms. Then what is the point in struggling to force these traditions to imply others, who do not fit in its description by any means?
If you argue: Although these characteristics are not found in anybody but the twelve Imams (a.s.), it is quite likely that they may be present in the future in some other individuals.
I say: Amazing, indeed! How can we talk of something being present in the future when the Messenger of Allah (s.a.w.a.) has prophesied them to exist in his (s.a.w.a.) immediate successors, whose time is joined with his (s.a.w.a.) time? Is not such an interpretation a clear violation? In this case, we have to assume the impermissibility of the era of these caliphs being joined with that of the Messenger of Allah (s.a.w.a.) and the non-consideration of such traditions. But when there exists, a clear interpretation on which these traditions fit, it is not allowed to refute this claim with an argument of future probability.
Do you not see that Allah described the qualities of our Prophet (s.a.w.a.) in the Old and the New testaments but when he (s.a.w.a.) appeared with an appearance befitting the description, the Jews and the Christians denied his (s.a.w.a.) prophethood, arguing that such a prophet will emerge in the future. Allah has condemned them in the Holy Quran and did not accept their argument that the prophesied advent
will occur in the future.
As for their reliance on the tradition, 'twelve caliphs will succeed al-Mahdi, of which six will be from the progeny of Hasan (a.s.)…' to lend credibility to this argument, we say that apart from its contradiction to a number of traditions that have been narrated by both Shias and Sunnis, it also goes against the peculiar characteristics of these traditions. That is, the restriction of the number of caliphs to twelve, the continuity of their existence and the joining of their era with that of the Messenger of Allah (s.a.w.a.). The apparent difference between the two narrations is that while the original tradition says, 'after me, there will be…' this narration says, 'after Mahdi, there will be…'
Moreover, this tradition is considered to be weak and unreliable as has been explicitly mentioned by Ibn Hajar, when he says in his al-Sawaaeqah that this tradition is truly absurd and cannot be relied upon. He has quoted this on the authority of his namesake Ibn Hajar, the author of Fath al-Baari.
This is apart from the fact that in all likelihood such a probability is derived from the Israaeliyyaat (i.e. the fabrications of the Jews in the Islamic texts). They have resorted to such tactics to deviate these traditions from their clear interpretations.
Ibn Munaadi writes, 'We take notice of these traditions because we find them in the Book of Daniel.' If you want to know the background of this book and what has been said about it, refer to the
beginning of al-Malaahem by Ibn Munaadi that you may know how a nation is afflicted with superstitions, absurdities and junk when they refuse to take true knowledge from its owners viz. the Imams (a.s.) of the Ahle Bait (a.s.). They are the ones about whom Allah has ordered the Muslim nation to fasten unto them along with the Holy Quran.
Third: Another view in this regard is that of Qazi Ayaaz. According to him, the import of the Messenger of Allah (s.a.w.a.) through this tradition was that the twelve Imams (a.s.) will exist only during the caliphs' might, the strength of Islam and the steadfastness of its affairs. This occurred when consensus was found among the people on this issue till the decline of the Bani Umayyah when mischief arose amongst them in the reign of Waleed Ibn Yazid. Ibn Hajar, in his Fath al-Baari, has opted for this interpretation citing the tradition 'All of them (caliphs) will be the unanimous choice of the people' as evidence for the same. Thereafter, he proceeds to mention the names of the caliphs, who enjoyed the consensus of the people: Abu Bakr, Umar, Usman, Ali, Muawiyyah, Yazid, Abd al-Malik and his four sons, Waleed, Sulaiman, Yazid and Heshaam.
He says, 'Umar Ibn Abd al-Aziz interrupted the chain between Sulaiman and Yazid. These are the seven after the four rightly-guided caliphs and when Umar Ibn Abd al-Aziz is not counted amongst them. The twelfth of them is Walid Ibn Yazid Ibn Abd al-Malik.
I say: This is
the worst possible and most insulting interpretation of the Prophetic tradition, even if Ibn Hajar says that it is the most preferable of all interpretations. We will not argue about the antecedents of the Bani Umayyah and the non-correctness of attributing them to be from the Quraysh, as these traditions announce explicitly that the twelve Imams (a.s.) will be from the Quraysh.
But we question: How on earth can such tidings, which were announced as glorification of the twelve caliphs, be applicable for Muawiyyah's caliphate? For, he is the one who
Fought with Ameerul Momineen Ali Ibn Abi Taalib (a.s.), about whom the Messenger of Allah (s.a.w.a.) said, 'War against you is war against me'
Organized speeches abusing Ameerul Momineen (a.s.) from the pulpits and,
Poisoned to death Imam Hasan al-Mujtaba (a.s.), the chief of the youth of Paradise.
How on earth can these traditions apply for a beast like Yazid Ibn Muawiyyah, who fought against and martyred Imam Husain (a.s.), and who was a transgressor who committed sins publicly and announced his disbelief freely becoming a part of the renowned poems of Ibn al-Zab'ari, which he (Yazid) recited in joy when the severed head of Imam Husain (a.s.) was brought to him.
He was the one who ordered Muslim Ibn Aqabah to kill and plunder the people of Medina on three occasions. During these attacks, he killed a number of companions and the city of Medina was totally ransacked. It was during these attacks that more than 1000 Muslim virgins were raped and whenever
a Muslim from Medina offered his daughter in marriage, he did not guarantee her virginity saying, 'Perhaps, she has lost her virginity during the Tragedy of Hurrah.' It is said that four thousand illegitimate children were born after this incident.
Muslim, in his Saheeh, reports that the Messenger of Allah (s.a.w.a.) warned, 'Whoever frightens the people of Medina, Allah will frighten him and upon him is the curse of Allah, the angels and all mankind.'(1)
Waaqedi narrates on the authority of Abdullah Ibn Hanzalah, 'By Allah! We did not visit Yazid but that we feared a stone falling on our heads from the sky (as a divine punishment) because he was a man who married his mothers, daughters and sisters, drank wine, did not pray(2) and he is the one who had ordered the attack on the Holy Ka'bah.
Suyuti and others report on the authority of Nawfil Ibn Abi al-Furaat, "I was with Umar Ibn Abd al-Aziz, when a person while mentioning Yazid, said, 'the chief of the faithfuls, Yazid Ibn Muawiyyah'. On hearing this, Umar Ibn Abd al-Aziz (became angry) and asked, 'You call Yazid as Ameerul Momineen?' and ordered that he be whipped 20 lashes."(3)
It is mentioned in Al-Sawaaeq that it was said to S'ad Ibn Hassaan, 'The Bani Umayyah claim that the caliphate is among them.' He retorted, 'The sons of the blue-eyed (referring to Hind – the wife of Abu Sufyaan) are lying. They are mere kings, nay, the worst of kings.'
How on earth can these traditions be
1- Murooj al-Zahab, vol. 3, pg. 69.
2- Taarikh al-Khulafaa, pg. 209
3- Al-Sawaaeq al-Mohreqah, pg. 219, printed at Cairo; Taarikh al-Khulafaa, pg. 209, printed at Egypt
applied for the caliphate of Abd al-Malik, the treacherous, the one who prohibited the Islamic injunction of enjoining good (امر بالمعروف).
Suyuti records, 'Among the evil deeds of Abd al-Malik was the appointment of Hajjaaj as a governor for the Muslims and the sahaabaa (r.a.), who was degrading and insulting them through killings, assault, abuse and imprisonments. Indeed, he killed innumerable sahaabaa and great taabe'een, apart from the ordinary folks. He put a seal around the neck of Anas and other companions with the intent of degrading them. May Allah not have mercy on him and may Allah not forgive him.'(1)
How on earth can these traditions be applied for a person like Waleed Ibn Yazid Ibn Abd al-Malik, the sinner, the alcoholic and the one who did not care for the prohibitions of Allah. He is the one who went for Hajj to drink wine atop the Holy Ka'bah, for which he received outright condemnation from the people.(2) He is the one who opened the Holy Quran and on seeing the verse, واستفتحوا و خاب کلّ جبّار عنید And they asked for judgment and every insolent opposer was disappointed (3), he flung it on the ground and shot it with an arrow, reciting,
Are you threatening me with the (words of) insolent oppressor?
Here, I am that insolent and oppressor
When you (Quran) are brought on the Day of Gathering by your Lord
Say, O Lord, Waleed has ripped me apart.(4)
He continued to live in vulgar opulence and luxury till he was killed.
Is this the
2- Taarikh al-Khulafaa, pg. 250; Taarikh al-Tabari, vol. 7, pg. 209
3- Surah Ibraheem (14): Verse 15
4- Murooj al-Zahab, vol. 3, pg. 216
might and respect of Islam? Is this the representation of the Messenger of Allah (s.a.w.a.)?
It is reported that when he left for Hajj, he carried along with himself dogs in trunks, got a dome fabricated as per the size of the Ka'bah to place it on its top and carried a few trunks of wine. By this he intended to place the dome on the Ka'bah and sit in it to drink wine. But his advisors dissuaded him from doing so fearing the wrath of the people. Waleed finally relented.(1)
Masoodi reports on the authority of Mubarrad, 'Waleed has recited some poems in which he has overtly proclaimed disbelief, and while mentioning the Prophet (s.a.w.a.), he said:
The Hashemites played with the caliphate
(Actually) neither any revelation came, nor did any Book descend
And say to Allah to stop me, my food
And say to Allah to stop me, my drink.(2)
Ishaaq Ibn Muhammad al-Azraq recounts, 'I went to Mansoor Ibn Jahoor al-Azdi after the murder of Waleed. He had two maids from the slave-girls of Waleed… One of them said, 'We were among his favorite and most respected slave-girls. He went to bed with her (indicating to the other slave girl), when the call for the prayer (azaan) was made. He ordered her to lead the prayers of the people while she was drunk, unclean and veiled.'(3)
Suyuti brings a narration from Musnad-e-Ahmad: There will come a man for this nation, called Waleed, who will be more oppressive to his people than Fir'aun was for his
1- Al-Kaamil fi al-Taarikh, vol. 3, pg. 394
2- Murooj al-Zahab, vol. 3, pg. 216.
3- Al-Eqd al-Fareed, vol. 2, pg. 290.
nation.(1) Therefore, it will be more apt to name such persons as Fir'aun than Caliphs, as they resemble the disbelievers and the apostates more than the companions of Hazrat Eesa (a.s.) or the chiefs of the Bani Israel.
If we so desire, we can exhaust the discussion on the likes of the Bani Umayyah but we intend to cut it short due to fear of prolongation. We say: How can Qazi Ayaaz be satisfied with appointing these tyrants as the caliphs of the Messenger of Allah (s.a.w.a.), about whom he (s.a.w.a.) has given tidings, and has informed that they will act with guidance and that if they were not there, the world will be destroyed with its inhabitants, and that till they exist, the Islamic nation will continue to survive and that they are like the chiefs (نقباء) of the Bani Israel.
Even more stunning is their omission of Imam Hasan (a.s.) from the narration, despite the fact that he (a.s.) was clearly named as a caliph in the traditions narrated from his grandfather, the Messenger of Allah (s.a.w.a.), and the inclusion of Yazid, Moawiyah and Bani al-Aas, whom he (s.a.w.a.) has cursed in these traditions.
And why did they not include Umar Ibn Abd al-Aziz among these caliphs?
And as for his stubbornness in clinging on to the saying of Sahih Abi Dawood, 'The Ummah will be unanimous about them',(2) then it is weak for the following reasons:
It is clear that an action is attributed to its subject only when it is
1- Taarikh al-Khulafa, pg. 251
2- Tarikh al-Khulafaa, pg. 10.
performed with freewill, without any force or compulsion. So, even if we accept that the Messenger of Allah (s.a.w.a.) has said, 'they will be unanimous', it only implies the unanimity of the nation with their own freewill.
Don't you think that it is incorrect for anybody to declare that the Islamic Ummah, including the people of Mecca, Medina, great jurists, renowned traditionalists, companions of the Prophet (s.a.w.a.) and the Taabein, at any given time, was unanimous on the appointment of Yazid as the caliph of the Muslims? But he claims that they were unanimous in this appointment and chose him for caliphate. He also goes on to claim the consensus of the Muslims on the caliphate of Waleed Ibn Yazid.
If we rely on this theory, it will necessitate the exclusion of Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Imam Hasan (a.s.) from the list of the caliphs because of the opposition of the Syrians for these two, and their unstinted support for their enemies.
This portion seems to have been interpolated as it is not found in a number of reliable and consecutive traditions available on the subject. Therefore, there exists a strong probability that this part 'the Islamic Ummah will be unanimous on all of them' appears to have been added by the narrator, possibly as an explanation for the tradition. Even if we assume that this part did occur in the original tradition and when there is a controversy between the added part and the missing part then,
as a rule, the added part is not relied upon. The same applies here because the majority of the traditions do not comprise of the additional part and only Abu Dawood has narrated it.
Hence, it is incorrect and improper to disregard the many traditions, reliable and consecutive, narrated by a group of companions like Abdullah Ibn Masood and Jaabir Ibn Samarah and a number of Taabein just for the sake of one narration.
So, is it wrong to impute such a probability to this statement?
Even if we assume that this statement is correct and found in the original, it is limited by the other sentences found in the numerous other traditions like, 'all of them will act with guidance and the true religion', 'if they do not exist, the earth will be destroyed with all its inhabitants', 'they are like the companions of Eesa (a.s.) and the chiefs of the Bani Israel', and 'the caliphate is confined only to them'. Thus, assuming that this statement does exist in the original, its only correct interpretation and construction is that the Ummah will be unanimous on the Imamat of the twelve Imams (a.s.) and acknowledge their Caliphate after the reappearance of Hazrat Mahdi (a.t.f.s.).
Fourth: Another interpretation of the tradition is that of Ibn Hajar in Fath al-Baari as narrated by Suyuti in Tarikh al-Khulafaa and is as follows: These traditions imply the existence of twelve caliphs during the entire lifespan of Islam till the Day of Judgment, who will act with truth, even
if they will not rule in immediate succession of each other. They support this idea with a narration reported in his Musnad from Abi Al-Jild who said, 'This nation will not be destroyed till there are twelve caliphs in it. All of them will act with guidance and the true religion. From them will be two persons from the Ahle Bait (a.s.) of Muhammad (s.a.w.a.)…'
Explaining the statement of Ibn Hajar, Suyuti remarks, 'Hence, from the twelve caliphs, four are the rightly guided caliphs(1), followed by Hasan, Moawiyah, Ibn Zubair and Umar Ibn Abd al-Aziz, which makes it eight. Probably, Mohtadi, the Abbasi caliph, can be added to this list because he was amongst the Abbasi kings like Umar Ibn Abd al-Aziz was amongst the Bani Umayyah tyrants. This was on account of the apparently insignificant oppression of Umar Ibn Abd al-Aziz and Mohtadi. From the remaining two, one is al-Mahdi since he is from the progeny of Muhammad (s.a.w.a.).' – End of Suyuti's statement.
I say: This view or probability is also incorrect because plenty of traditions have confined a number of caliphs to twelve. In fact, some of these have also explicitly mentioned the names of these caliphs, like the narration of Ibn Masood, which rules out all possibilities of interpretations and conjectures. Moreover, these have stated in no uncertain terms that they will follow each other successively and their eras will be immediately after one another.
As for the narration of Abi al-Jild, which is cited as a support for
1- Implying Abu Bakr, Umar, Usmaan and Ali (a.s.).
this probability, it is rejected outright because of the notoriety of Abi al-Jild for presenting his own views and whimsical interpretations as traditions of the Prophet (s.a.w.a.). Therefore, his statement, 'from them are two men from the Ahle Bait (a.s.) of Muhammad (s.a.w.a.)' is certainly an addition from his own side or from his source. Otherwise, he should have reported, 'my Ahle Bait (a.s.)' and not 'the Ahle Bait (a.s.) of Muhammad (s.a.w.a.).'
All this is assisted by the report available in the book of Khesaal, through his chain of narrators that Abi Najraan reports that Abi al-Jild has narrated to him and even taken an oath, 'This nation will not be destroyed till there are twelve caliphs in it. All of them will act with guidance and true religion.' Nowhere, in this report, has he mentioned the additional part.
This is in addition to his view that three of them are from the Ahle Bait (a.s.) of Muhammad (s.a.w.a.) viz. Ali, Hasan and Mahdi (a.s.) while Abi al-Jild says, 'Two of them will be from Ahle Bait (a.s.) of Muhammad (s.a.w.a.).'
It is also worth mentioning that after some research concerning the views of the scholars of rejaal, I found that Abi al-Jild, whose name was Jailaan Ibn Farwah al-Asadi and is also called as Ibn Abi Farwah had the habit of either saying things from his side or sourced his knowledge from the Testaments. The author of Shamaael al-Rasool, pg. 484, writes, 'Abi al-Jild used to refer to the Old Testament
time and again.' The writer of Al-Jarho wa al-Ta'deel, vol. 2, pg. 547, tradition no. 2275, pens, 'Abi al-Jild al-Asadi al-Basri had command over the Old Testament and its like.'
In any case, one cannot afford to neglect or be heedless towards all the reliable and authentic traditions that talk about the continuity of the eras of these caliphs and the limitation of their number to twelve, notwithstanding the other consecutive traditions in this regard. For, if we consider this tradition to be reliable, it will necessarily require the conformity of the two kinds of traditions. While one talks about the consecutivity of their eras and their number being twelve, the aforementioned limits it's severely as is clear from these two kinds of traditions.
Yes, many consecutive traditions prove the caliphate of these twelve (a.s.). But to interpret it in the manner as Suyuti has done is not valid as demonstrated in the above discussions. Moreover, if we rely on the narration of Abi al-Jild, it will seriously limit the applications of the traditions that emphasize on continuity of eras.
Interestingly, Suyuti too has become a victim of amnesia and forgetfulness. For, as per his own statement, three of these caliphs must necessarily be from the Ahle Bait (a.s.) of Muhammad (s.a.w.a.) because Ali (a.s.) and Hasan (a.s.) are undoubtedly from the Ahle Bait (a.s.) in the light of the Verse of Purification(1) and the clear traditions from the Messenger of Allah (s.a.w.a.). Moreover, he has included the likes of Ibn Zubair and
1- Surah Ahzaab (33): Verse 33.
Moawiyah amongst those who act with guidance.
These are absolutely disgusting and weak arguments, which show their confusion and obscene helplessness in the exegesis of these traditions, while turning their backs on their only and real interpretation i.e. the twelve famous Imams (a.s.) from the Ahle Bait (a.s.).
Fifth: It talks about the presence of this number (of caliphs) in one time, all of them, and each one of them claims governance and caliphate. They say: The Messenger of Allah (s.a.w.a.) has informed us that the strangest of things will occur after him (s.a.w.a.). Of which, is the disunity among the people after him (s.a.w.a.) in one time concerning the twelve chiefs. This is irresistibly comical and some of them have also rejected it, saying, 'This view is that of the one who is totally unaware of the methods of traditions, apart from his ignorance of the traditions present in Bukhari, Muslim, etc. That is, they have clearly mentioned mastership as the attributes of these caliphs and that Islam will remain mighty and lofty…
I say: Surely, the traditions have proved that their duration will be the duration of Islam and its survival. Thus, these traditions support the correctness of the occultation of the twelfth amongst them, his longevity and his prolonged life as will be seen in the numerous reliable traditions to follow.
Sixth: The interpretation of Ibn Taimiyyah, which states that these Imams (a.s.) are dispersed and scattered in the Islamic Ummah. Resurrection will not occur till they are found.
I say: It
seems that they do not deem it necessary to benefit from the actual implication of the traditions and to rely on their wordings and their famous concepts as has been relied upon by those in the know and the wise people. Specially when the words, with their apparent meanings, clearly conform to the approach of the Ahle Bait (a.s.) and their Shias. Consequently, they have said whatever wild and absurd thought that has come in their minds in the interpretation of these traditions. Otherwise, from where has Ibn Taimiyyah brought such a baseless exegesis, which clearly opposes the wordings of the traditions?
Seventh: Another interpretation is the one propounded by our contemporaries, who tread the modern approach with the support of the colonialists and imperialistic powers. Thus, they have drummed up the same beat but with another drum.
They consider these traditions to be applicable for the rulers of the Muslims and whom they have listed as follows: Abu Bakr, Umar, Usman, Ali (a.s.), Moawiyah, Abd al-Malik followed by other kings of Bani Umayyah till Marwan. They say: Thereafter, Imamat was transferred to the Bani Abbas, from them is Mansoor, his son Mahdi, Haroon al-Rashid till the end of the dynasty. They have also counted Emaad al-Din al-Zanki, Noor al-Din and Salaah al-Din saying, 'It does not befit us that we be miserly regarding their rights.'
I say: Under this explanation, those called as caliphs in these traditions are the kings and rulers of the Muslims, most of whom acquired this position through
force, coercion and domination. Their number far exceeds the limit of twelve. When it is permitted to apply these traditions for all the rulers and kings, regardless, then why should we restrict ourselves to only twelve and be niggardly about the rights of the remaining? What is the purpose of such traditions, which are invaluable words, uttered by as holy a person as the Messenger of Allah (s.a.w.a.)?
It is necessary for the one who has suggested this view that he should not be niggardly and miserly of all the kings, including those of Spain (the erstwhile Muslim dominion of Andalus), Ottoman and even the present dictators and tyrants, whose breaches of Islamic trusts are known to one and all.
By Allah! I do not know what to say about such writers and authors who count themselves from the modern and civilized generation. They say about the sunnah of the Holy Prophet (s.a.w.a.) as dictated to them by their carnal desires, the desires of those who spend lavishly on them from the public treasury of the Muslims and the desires of their western imperialistic masters. These western colonialists intend to interpret all that has come down in the Holy Quran and the Sunnah, which demand belief in the unseen, as per their materialistic, imperialistic and colonialist views.
There is no power and strength, except that of Allah, the High, the Great.
Know that in reply to these absurd interpretations concerning these prophetic traditions, we have relied only on the peculiarities derived from them and
their clear explicit meanings. We did not resort to the other reliable and numerous traditions concerning the Imamat of the twelve Imams (a.s.), which discuss their names and their characteristics. Otherwise, the arguments would be much more elaborate.
If you desire further explanation on the subject, refer to the books written in this regard and all your doubts and misgivings will be repelled.
And Allah is the Guide to the truth and propriety.
It is necessary for the researcher on the traditions of the twelve Imams (a.s.) to know what Tabaraani has written in his al-Mo'jam al-Kabeer. He writes, '…Shafi al-Asbahi narrates that I heard Abdullah Ibn Umar say that the Messenger of Allah (s.a.w.a.) said, 'There will be twelve caliphs after me. (The first amongst them is) the caliph Abu Bakr al-Siddique. He will not live after me but less. (He will be followed by) the chief of my tribe, who will live in a praiseworthy manner and die as a martyr.
He (s.a.w.a.) was asked, 'Who is he, O Messenger of Allah (s.a.w.a.)?' He (s.a.w.a.) replied, 'Umar Ibn al-Khattaab.' Then he (s.a.w.a.) turned to Usman and prophesied, 'Soon the people will ask you to remove the shirt with which Allah, Mighty and Blessed be He, has clothed you. I swear by the One in Whose hand is my life, if you remove it, you will never enter paradise till a camel passes through the eye of the needle.'(1)
He has brought the same narration with minor changes in another place.(2)
1- Al-Mo'jam al-Kabeer, vol. 1, pg. 7, Tr. No. 12.
2- Al-Mo'jam al-Kabeer, vol. 1, pg. 47, Tr. No. 142.
say: Know that we will certainly not accept the one who argues with this additional false attribution to the Messenger of Allah (s.a.w.a.) in the guise of explaining these traditions and thereby, attempting to legally establish the caliphate of the first three with documentary evidence. He (Tabarani) conveniently forgot that the Ahle Sunnah are unanimous that the Messenger of Allah (s.a.w.a.) has not appointed the three as his caliphs and there is no document to prove that. Undoubtedly, this is the fabrication of the Ottoman kings and their attempts to hide the evils and distortions of Usman in Islam, which were even repudiated by the likes of Talha, Ayesha and Ammaar (r.a.) in the most severe manner possible, thereby opening the door of mischief and civil war amongst the Muslims and leading to a great unrest among the Muslims and their demanding from Usman to apply his deeds and laws as per the Islamic Shariah. But Usman refused to relent due to his fiscal and governmental policies, finally resulting in his murder.
For further explanations concerning the additional and concocted part of this tradition, we shall bring forth the discussion from two aspects:
The chain of narrators of this tradition and Text of the tradition
(a) Chain of narrators: Among the narrators of this tradition, is a person called as Abdullah Ibn Saaleh (exp. 222 A.H.). Regarding him, Zahabi writes in his Tazkerah, 'His traditions were drawn on the scale of authenticity and were rejected due to lack of evidence. Whatever he has
narrated has been repudiated.'
Ibn Ahmad says, 'I asked my father about him.' He said, 'Initially he was firm and solid but later became corrupt and hence, he is of no consequence.'
Saaleh Ibn Muhammad says, 'In the view of Ibn Moeen, he was reliable but according to me, he used to lie in traditions.'
Ibn al-Madeeni says, 'I have rejected his traditions and do not narrate anything from him.'
Ahmad Ibn Saaleh says, 'He is accused and is of no consequence.'
Nisaai says, 'He is not reliable. His tradition 'Surely, Allah chose my companions upon the entire universe' is a fabricated one and there are many who have discredited him.'
Ibn Habaan says, 'He is a denier of traditions and narrates with assurance that which has not been narrated by the reliable ones. He had a neighbor whose writing was similar to that of Abdullah. He wrote things and placed it between the writings of Abdullah, who thought that it was his own writing and narrated from it.'
Another narrator of this tradition is Lais Ibn Sa'd (exp. 175 A.H.) described as knowledgeable, a commentator of Quran and other praiseworthy characteristics as has been recorded in his biography.
Like Ibn Abi Lailaa and Ibn Shabramah, Lais was amongst the jurists of the government. He was an agent of Mansoor al-Abbasi, the oppressive and murderous tyrant, whose oppression, rebellion, persecution of the Shias and usurpation of the caliphate was proclaimed publicly by the likes of Abu Hanifah, who refused to accept his gifts, saying, 'This is from the
public treasury of the Muslims and none has any right in it except those who fight in the way of Allah, the needy and those who work for religion, while I am none of these.' Mansoor ordered his (Abu Hanifah) arrest and whipped him till he died because of it or due to poisoning. Abu Hanifah had willed that he should be buried in a land that has not been usurped by the Caliph, or any of his men and workers.
But the Abbasi tyrants who followed Mansoor and were the contemporaries of Lais, relied heavily on him. He was a very important figure for them in Egypt and they were in need of people like him. For, the Egyptians were the followers of Imam Ali (a.s.) and his children, and therefore considered them to be worthier of caliphate and leadership than the Abbasids, whose misdeeds, bloodshed and misappropriation of public wealth, despite their non-eligibility for caliphate and leadership of the Muslims, were witnessed by one and all.
Lais strove to weaken the love of the Egyptians for the progeny of the Messenger of Allah (s.a.w.a.).
The Egyptians used to disparage and detest Usman because of his misdeeds and the unrest against Usman had arisen from Egypt. Now, Lais began to mention the virtues and merits of Usman to the Egyptians. Naturally, a scholar like him in a place like Egypt was a great political hope of the government for the negation of the love of the Ahle Bait (a.s.).
Hence, we see that
as per the demands of political contingencies, no matter was decided in Egypt but with his counsel. Thus, key affairs like the appointment of governors and judges were decided only after consultations with him.
Thus, Lais did not belong to the category of people like Abdullah Ibn Saaleh who fabricated traditions or someone else used to interpolate traditions in his writings. We do not like to accuse Lais of fabricating traditions or deliberately narrating false ones but he was not from those who stopped at the traditions, which they disregarded.
Nay, he believed that the Divine Text did not carry merely an apparent meaning which could suffice. They were not only words; rather they also had a spiritual aspect embracing proofs, imports and reasons. Perhaps, he considered that the threat of the Prophet (s.a.w.a.) for the one who attributed a lie to him (s.a.w.a.), like in the famous tradition, 'Whoever attributes a lie to me deliberately, his seat will be surrounded with hell fire', its esoteric is more limited than its apparent. For, these lies do not include the narration of a fabricated tradition attributed to him (s.a.w.a.), if done due to political and governmental demands and general welfare.
It seems quite likely that this addition in the tradition is the fabrication of Abdullah Ibn Saaleh and the other narrators of this tradition. But what leads to a negative perception of Lais for a researcher is the pompous and luxurious way in which he led his life. It is said that he
built a palatial mansion which had twenty doors. He developed a garden in it, full of trees and flowers, whose fragrance spread far and wide. His wardrobe constituted of a year's clothes and for each day he had a special dress. He never wore one dress for two consecutive days.
Abu al-Abbas al-Sarraaj writes, 'We were traveling with Lais from Alexandria and he had three ships, one ship was carrying his kitchen, another his family and third one his guest.' There is no doubt that at that given time in Egypt, there were many poor people, destitute and workers who were patiently bearing severe hunger and were even deprived of basic facilities like housing to protect them from heat and cold. While you just read about the condition of Lais.
Even more shocking than his lifestyle, is the mode of his issuing fatwas when the kings and those in power asked him to so. Indeed, they have mentioned that there occurred a conversation between Haroon and his wife, Zubaidah. Haroon said, 'You are divorced if I did not enter paradise'.
All the jurists congregated to find a solution for this problem, but none had the cunningness and shrewdness to make permissible (حلال) for the two what in their view had become prohibited (حرام). Lais was seated at the end of the gathering. On being asked for the solution of this problem, he replied, 'When the caliph dissolves the assembly, I will speak to him.' Accordingly, when the crowd had dispersed, Lais asked Haroon
to bring a copy of the Quran. Lais said, 'Open the Surah Rahmaan from the Quran and start reciting it.' Haroon duly obliged till he reached to the verse
ولمن خاف مقام ربّه جنّتان
And for him who fears to stand before his Lord are two gardens (Qur'an Surah Rahmaan 55: 46)
Lais ordered him, 'Stop and say, 'By Allah! Surely, I fear the position of my Lord'.' Haroon did as ordered, to which Lais remarked, 'So there are two paradises and not just one (means your marriage with Zubaidah is still valid and not void because you can still enter the second paradise).' Zubaidah, who was hearing this conversation along with her slave-girls from behind the curtain, raised a huge roar of applause, hand clapping and celebration. Haroon appreciated, 'By Allah! You are excellent' and conferred him with rewards and thousands of gold coins. Zubaidah too ordered the same. Haroon also gifted him with the land of Jeezah which is the most fertile land of Egypt.
We can't make out anything from this jurisprudence except that it was a trade with the laws of Allah and converting His prohibition to permission just for the sake of acquiring the satisfaction of Haroon, the Emperor of his time, and Zubaidah, the Empress of her era, and not the chief of the faithfuls.
We do not understand whether or not Zubaidah could fathom the far reaching mischievous consequences of this edict? Or whether even Haroon could follow its implications? Or perhaps he understood but intended to
exonerate himself from the blame of the people or just to have Zubaidah for himself. By Allah! It is truely amazing that how two people, one of them calls himself as the caliph of the Muslims and the second considers himself as a jurist of the religion as well as the government, can play and toy with the laws of Allah.
It should be clear for you that in the jurisprudence of the Ahle Bait (a.s.) it is firmly established that divorce cannot take place unless all its conditions are fulfilled, regardless of the fact whether these are done in the present or are achieved in the future. Divorce takes place with clear words and after all obligations are discharged and none remains unexecuted.
But even on the basis of the jurisprudence of governmental sects, there was no need to resort to such cunning mischief when the divorce pronounced was not the third one in which the husband is not allowed to remarry his wife till she marries somebody else. He can return to her during the period of iddah if she is not a menopause and did not have intercourse. But if she is a menopause, and had intercourse, the Nikah has to be pronounced again.
Lais subscribed to the sect that believed in the occurrence of the conditional divorce and said, 'If the condition is not fulfilled, the judgment of its occurrence cannot be given unless the conditions are realized or simply the knowledge of their occurrence. In case of doubt,
they can offer to keep company of each other and conjugal enjoyment is permissible.
Apparently, Lais did not have any solution for this religious problem except devilish deceit whose mischief could be understood by anybody who has little insight in the laws of the Shariah. Thus, firstly, fear from Allah is not stronger than believing in Him because belief is the foundation of fear. For, fear can be fruitful and beneficial only if a person meets Allah with belief. Hence, the acquisition of this reward is dependant on the person remaining steadfast on his fear from Allah and that he should not let go of this fear throughout his life.
Secondly, perhaps the tyrannical misdeeds of Haroon, his oppression, his giving preference to himself, his relatives, his poets, his slave-girls, his singers and his singing girls over the poor and the downtrodden, his persecution of the Shias and throwing them behind bars, his murder of Imam Kazim (a.s.), the greatest personality of his time, etc. were all legal and valid in the eyes of Lais.
Meanwhile, Haroon was the first caliph from the Bani Abbas to play chess(1) and he was the first to give high regard and respect to the singers.(2)
Sawli writes: Haroon left behind properties worth one billion dinars while his cattle and other stocks exceeded one billion and fifteen thousand dinars.(3) In one gathering, he gifted Ishaaq al-Mosuli with two hundred thousand dinars.(4)
This is apart from the fact as to what the people witnessed of his tyranny and oppression and
1- Tarikh al-Khulafa, pg. 295
absolute lack of fear from Allah. So, what was the point in making him take this oath that he feared Allah except to obtain the satisfaction of Haroon and his wife? May Allah not forgive the one who plays with His laws in this manner! Allah, the Almighty, declares in the Holy Quran,
إِنَّ الَّذِینَ یُلْحِدُونَ فِی آیَاتِنَا لَا یَخْفَوْنَ عَلَیْنَا أَفَمَن یُلْقَی فِی النَّارِ خَیْرٌ أَم مَّن یَأْتِی آمِنًا یَوْمَ الْقِیَامَهِ اعْمَلُوا مَا شِئْتُمْ إِنَّهُ بِمَا تَعْمَلُونَ بَصِیرٌ
Surely they who deviate from the right way concerning Our communications are not hidden from Us. What! is he then who is cast into the fire better, or he who comes safe on the day of resurrection? Do what you like, surely He sees what you do.( Qur'an Surah Fusselat 40: 40)
It should be known that this was not the first violation in Islam since such apostasy and attempts at legitimizing the prohibitions were not confined to Lais. Rather, it was the approach of all the official jurists who strove to lend propriety to the actions of the rulers.
Salafi in his book Tuyuriyyaat, an account of the history of the caliphs, narrates on the authority of Ibn al-Mubarak, 'When Rashid became the caliph, he intended to acquire a slave-girl of Mahdi. He made his intentions known to her. She responded, 'It is not proper for you because your father slept with me.' But he was passionately infatuated with her. Hence, he sent across his problem to Abu Yusuf, asking for the solution.
Yusuf replied, 'O Ameerul Momineen! It is not necessary to rely on the statement of a slave-girl and even if it is true, don't testify her statement.' Ibn al-Mubarak notes, 'I don't know who is more shocking; this man, who soaks his hands in the blood of the Muslims and their wealth, refuses to restrain himself from the concubine of his own father; or this Islamic ummah which inclines itself towards such chief of the faithful; or this jurist who declares, 'rape the wife of your father, let loose your desire and let me take the blame for it.'(1)
I say: He did not restrain himself from the concubine of his father, who was prohibited for him, despite being surrounded by hundreds of mates who were even more beautiful and better than her but he did not have patience to keep away from what Allah had prohibited. He referred to the jurists of his government only to procure a pretext and justification before the people in this regard.
Abdullah Ibn Yusuf and Ishaaq Ibn Raahwayh also issued similar edicts and Haroon rewarded the latter with a hundred thousand dirhams.
This was about Lais who is one of the narrators of this tradition.
The third narrator of this tradition is Khaled Ibn Yazid al-Jamhi al-Misri. Regarding him, the author of 'al-Jarho wa al-Ta'deel' writes, 'I asked my father about him', he replied, 'He is unknown (مجهول)'.'
The fourth narrator is Saeed Ibn Abi Hilaal, about whom Ahmad writes, 'He could not follow what he has mixed
in the traditions.'
The fifth narrator is Rabeeah Ibn Saif and he is the one who made known the word of Ibn Ayyaash, the third century scholar that he made additions in his traditions. Thus, Rabeeah is also derided because he committed a number of mistakes and had many detractors. Nisaai too has deemed him to be weak.
The sixth narrator of this tradition is Abdullah Ibn Amr. I don't think there is any need for introduction about him and his father because both belonged to the rebellious group and quite a few verses of the Holy Quran about hypocrisy were revealed concerning them. But it appears that this addition is not the fabrication of Ibn Amr, rather it is attributed to him. Allah knows the best.
This is the state of the chain of narrators of this tradition. In other words, as you must have observed, they are extremely weak and unreliable. It is clear that political factors made them interpolate lies and fabrications in the tradition.
(b) Text of the Tradition: I don't think anybody who bears little insight in history and the life of Usman, with whom none of the companions of the Messenger of Allah (s.a.w.a.) were satisfied except the Bani Marwan, Bani Umayyah and their henchmen, will accept that Allah, the Wise, the Cognizant of the conditions of His servants, has enrobed him.
And that if he discards this robe, he will not enter paradise. For, Usman was the weak and miserable sycophant, who gave preference to the likes of
Hakam and Marwan over the esteemed companions of the Prophet (s.a.w.a.). He was the one with whom Marwan played till he became his rabble, dragging him wherever he pleased. Can anyone ever imagine that Allah, the High, places the cloak of caliphate on such a person and then threatens him that if he removes it, he will not enter paradise?
Sayed Qutb writes: It was a misfortune that Usman reached to the caliphate while he was weak and indecisive in Islamic resolve. He lacked the steadfastness to withstand the cunningness of Marwan and the conspiracies of Umayyah after him. He granted from the public treasury two hundred thousand dirhams to his son-in-law Haaris Ibn al-Hakam on his wedding day. Such instances abound in Usman's life. Like, one day he gave Zubair six hundred thousand dirhams, Talhah two hundred thousand dirhams and presented Marwan Ibn al-Hakam with one-fifth of all land taxes of Africa.
Sayed Qutb quotes Masoodi, 'The day Usman was murdered, he left behind with his treasure one hundred and fifty thousand dinars (gold coins), one million dirhams (silver coins), his estates in the valleys of Quraa, Hunain, etc. valued up to one hundred thousand dinars and plenty of camels and war-horses.(1)
We do not intend to extend the discussion concerning the criticism of Usman and his misdeeds. We have only mentioned what we have done to inform a just person that to attribute such statements to the Messenger of Allah (s.a.w.a.) that Allah has placed the cloak of the people's leadership
on Usman, is an insult to the elevated status of Prophethood. Allah, the Wise, the Pure is free from such blunders and is Higher than what the unjust attribute to Him, a great lie.
Finally, the easier way out and the best proof that this part is an addition, fabricated in the tradition is its absence in the literature of reliable books. Thus, we see No'maani, who is Tabaraani's contemporary, narrates the same tradition as follows: Muhammad Ibn Usman reports to us on the authority of Ahmad Ibn Abi Khaisamah from Yahya Ibn Moeen, from Abdullah Ibn Saleh, from Lais, from Sa'd, from Khaled Ibn Yazid, from Saeed Ibn Ali al-Hilal, from Rabiah Ibn Saif who narrates: We were with Shafee al-Asbahee when he said, 'I heard Abdullah Ibn Amr say, 'There will be twelve caliphs after me.'(1)
1. Al-Ibaanah
Abdullah Ibn Muhammad al-Akbari al-Hanbali, famous as Ibn Battah (exp. 387 A.H.)
2. Ithaaf al-Khaassah Be Sahih al-Khulaasah
Printed in the margins of the book 'Al-Khulaasah'
3. Isbaat al-Raj'ah or Isbaat al-Ghaibah
Fazl Ibn Shaazaan al-Nishaapuri (exp. 260 A.H.)
4. Isbaat al-Hudaat
Shaikh al-Hurr al-Aameli (exp. 1104 A.H.)
5. Al-Ehtejaaj
Abu Mansoor Ahmad Ibn Ali Ibn Abi Taalib al-Tabarsi (exp. 588 A.H.)
6. Akhbaar-o-Isfahaan
Abu Noaim al-Isfahaani (exp. 430 A.H.)
7. Al-Ikhtesaas
Al-Shaikh al-Mufeed (exp. 413 A.H.)
8. Al-Arbaeen
Haafiz Abu al-Fath Muhammad Ibn Abi al-Fawaares (exp. 412 A.H.), available in manuscript form in the Library of Aastaan-e-Quds, Mashhad, Iran, under registration no. 8443, copied from the original in 947 A.H.
9. Al-Arbaeen (Kefayah al-Muhtadi)
Mir Muhammad Ibn Muhammad al-Mir Lawhi al-Husaini al-Isfahaani, a contemporary of Allamah
1- Al-Ghaibah al-No'maani, pg. 104, Chap. 4, Tr. No. 34; Ghaibah of Shaykh, pg. 89; Al-Insaaf, Tr. No. 190; Behaar al-Anwaar, vol. 36, pg. 237, Chap. 41, Tr. No. 30; Al-Manaaqeb of Ibn Shahr Al-Aashob, vol. 1, pg. 291.
Majlisi (r.a.)
10. Al-Arbaeen
Muhammad Taher al-Qummi
11. Al-Irshaad
12. Irshaad al-Quloob
Abu Muhammad al-Hasan Ibn Abi al-Hasan Muhammad Dailami
13. Isteqsaa al-Nazar
Kamaal al-Deen Maytham Ibn Ali Ibn Maytham al-Bahraani (exp. 679 A.H.)
14. Al-Istensaar Fi Al-Nass Alaa Al-Aimmah al-Athaar
Al-Karaajeki (exp. 449 A.H.)
15. Al-Eteqaadaat
Al-Shaykh al-Sadooq (exp. 381 A.H.)
16. Al-E'temaad Fi Sharh-e-Risaalah Waajib al-E'teqaad
Faazil Miqdaad (exp. 826 A.H.). Al-Risaalah was authored by Allamah Hilli (exp. 726 A.H.)
17. E'laam al-Waraa
Ameen al-Islam Abu Ali Al-Tabarsi (exp. 548 A.H.)
18. Iqbaal al-A'maal
Sayyed Ibn Taawoos (exp. 664 A.H.)
19. Ilzaam al-Naaseb
Al-Haaj Shaykh Ali Yazdi al-Haaeri (exp. 1333 A.H.)
20. Al-Amaali
21. Al-Amaali al-Khamisiyyah
Written by a scholar from the Zaidiyyah sect.
Al-Shaykh al-Mufeed (exp. 413 A.H.)
23. Anees al-A'laam
Muhammad Sadeq Fakhr al-Islam (exp. before 1330 A.H.)
24. Al-Insaaf
Sayyed Haashim al-Bahraani (exp. 1107 or 1109 A.H.)
25. Eezaah al-Ishkaal
Haafiz Abd al-Ghani Ibn Saeed (we have narrated from him via Abaqaat al-Anwaar)
26. Behaar al-Anwaar
Allamah Muhammad Baaqer al-Majlisi (exp. 1111 A.H.)
27. Bashaarah al-Mustafa Le Shiah al-Murtaza
Emaad al-Deen Abu Jafar Muhammad Ibn Abu al-Qaasim al-Tabari, a sixth century scholar.
28. Basaaer al-Darajaat
Abu Jafar Muhammad Ibn Hasan Ibn Farrokh al-Saffaar (exp. 290 A.H.)
29. Al-Balad al-Ameen
Shaykh Taqi Al-Deen Ibraheem al-Kaf'ami (exp. 905 A.H.)
30. Bahjah al-Abraar Fi Ahwaal al-Masoomeen al-Athaar
Shaykh Muhammad Ali al-Zaahid, famous as Shaykh Ali al-Hazeen (exp. 1181 A.H.)
31. Taveel al-Aayaat al-Zaaherah
Sayyed Sharaf al-Deen Ali al-Husaini al-Astaraabaadi, a tenth century scholar
32. Taareekh-e-Baghdad
Abu Bakr Ahmad Ibn Ali al-Khateeb al-Baghdadi (exp. 463 A.H.)
33. Taareekh al-Khulafa
Jalaal al-Deen Abd al-Rahman Ibn Abu Bakr al-Suyuti (exp. 911 A.H.)
34. Tabyeen al-Mahajjah Ila Taayeen al-Hujjah
Al-Haaj Mirza Mohsin Aqa al-Tabrizi (exp. 1352 A.H.)
35. Tahqeeq al-Firqah al-Naajiyah
Tazkerah al-Huffaaz
Abu Abdillah Shams al-Deen al-Zahabi (exp. 748 A.H.)
37. Tafseer Abu al-Futuh
Shaykh Abu al-Futuh al-Raazi, a sixth century scholar.
38. Tafseer al-Kashshaaf
Abu al-Qasim Jaarullah Mahmud al-Zamakhshari al-Kharazmi (exp. 528 A.H.)
39. Tafseer al-Saafi
Mulla Mohsin Faiz al-Kashani (exp. 1091 A.H.)
40. Tafseer al-Tabari (known as Jaame' al-Bayaan)
Abu Jafar Muhammad Ibn Jurair al-Tabari (exp. 310 A.H.)
41. Tafseer al-Furaat
Furaat Ibn Ibraheem al-Kufi, a third century scholar
42. Tafseer al-Qurtubbi
43. Tafseer Kanz al-Daqaaeq
Shaykh Muhammad Ibn Muhammad Raza al-Qummi al-Mashhadi, a twelfth century scholar
44. Tafseer Noor al-Saqalain
Allamah Abd Ali Ibn Jum'ah al-Urusi al-Huwaizi (exp. 1112 A.H.)
45. Tafseer al-Neshapuri (famous as Gharaaeb al-Quran)
Hasan Ibn Muhammad al-Neshapuri, a ninth century scholar
46. Taqreeb al-Maaref
Abu al-Salaah al-Halabi (exp. 447 A.H.)
47. Tanzeeh al-Shariah
48. Tahzeeb al-Tahzeeb
Shahaabuddin Abu al-Fazl Ahmad Ibn Ali Ibn Hajar al-Asqalaani (exp. 852 A.H.)
49. Al-Tauheed
Abu Jafar Muhammad Ibn Ali Ibn al-Husain Shaykh al-Saduq (exp. 381 A.H.)
50. Al-Tawrah (Old Testament)
51. Tayseer al-Wusul Ila Jaame' al-Usul
Abd al-Rahmaan Ibn Ali, famous as Ibn al-Badee' al-Shaibaani al-Zubaidi al-Shaafei (exp. 944 A.H.)
52. Al-Jaame' al-Sagheer
53. Al-Jarh Wa al-Ta'deel
Abu Muhammad Abd al-Rahman Ibn Abi Haatim al-Raazi (exp. 327 A.H.)
54. Al-Jawaaher al-Muzeeah
55. Jamaal al-Usboo'
56. Al-Jam' Bayn al-Sahihain
Al-Hameedi (exp. 488 A.H.)
57. Hilyah al-Abraar
Sayyed Hashim al-Bahraani (exp. 1107 or 1109 A.H.)
58. Al-Khesaal
59. Al-Durr al-Manthoor
60. Dastooro Maalem al-Hukm
Qazi Abu Abdillah Muhammad Ibn Salamah al-Qazaaee, a Shafei jurist (exp. 454 A.H.)
61. Dalaael al-Imaamah
Abu Jafar al-Tabari, a fourth century
62. Raamooz al-Ahaadith
Al-Kamooshkhaanei
63. Al-Raddo Ala al-Zaidiyyah
Abu Abdillah Jafar Ibn Muhammad al-Dureesti
64. Rawz al-Jenaan Wa Ruh al-Janaan
65. Rawzah al-Muttaqeen
Mulla Muhammad Taqi al-Majlisi (the father of Allamah Majlisi)
66. Rawzah al-Waaezeen
Al-Fattaal al-Neshapuri, martyred in 508 A.H.
67. Riyaaz al-Saalekeen
Sayyed Ali Khan al-Madani (exp. 1120 A.H.)
68. Sunan Ibn Majaah
Muhammad Ibn Yazeed Ibn Majaah al-Qazvini (exp. 273 A.H.)
69. Sunan Abi Dawood
Abu Dawood Sulayman al-Ash'ar al-Sajistani (exp. 257 A.H.)
70. Sunan al-Tirmidhi
Abu Eesa Muhammad Ibn Sawrah (exp. 278 A.H.)
71. Al-Sunan al-Waaredah Fi al-Fetan (Sunan al-Daani)
Umar Ibn Saeed al-Maqri al-Daani
72. Sharho Saheeh al-Muslim
Abu Zakariyah Yahya Ibn Sharaf al-Nauvee (exp. 676 A.H.)
73. Sharho Ghaayah al-Ahkaam
74. Sharh al-Maqaasid
Sa'd al-Deen al-Taftaazaani (exp. 793 A.H.)
75. Shamaael al-Rasool
Haafez Abu al-Fida Ismaael Ibn Kaseer al-Demeshqi (exp. 774 A.H.)
76. Shawaahed al-Tanzeel
Al-Haakim al-Haskaani al-Hanafi al-Neshapuri, a fifth century scholar
77. Shawaahed al-Nabuwwah
Abd al-Rahmaan al-Jaami
78. Saheeh al-Bukhaari
Abu Abdillah Muhammad Ibn Ismaael Ibn Mughairah (exp. 256 A.H.)
79. Saheeh Muslim
Abu al-Hasan Muslim Ibn Hajjaaj al-Qashteeri al-Neshapuri (exp. 261 A.H.)
80. Al-Seraat al-Mustaqeem
Shaykh Zain al-Deen Ali Ibn Yunus Al-Aameli al-Bayaazi (exp. 877 A.H.)
81. Sefaat al-Shiah
82. Al-Sawaaeq al-Muhreqah
Shahaabuddin Ahmad Ibn Hajar al-Haithami al-Shafei, a resident of Mecca (exp. 974 A.H.)
83. Al-Taraaef
84. Al-Iqd al-Fareed
Ibn Abd Rabbeh al-Aandalusi (exp. 328 A.H.)
85. Al-Umdah
Abu al-Hasan Yahya Ibn al-Hasan Ibn al-Hasan al-Bitreeq al-Hilli (exp. 600 A.H.)
86. Al-Awaalem
Shaykh Abdullah al-Bahraani al-Isfahani, a student of Allamah Majlisi
87. Oyoon Akhbaar al-Reza (a.s.)
88. Ghaayah al-Maraam
Sayyed Hashim al-Bahraani (exp. 1107
or 1109 A.H.)
89. Al-Ghadeer
Al-Allamah al-Ameeni (exp. 1390 A.H.)
90. Al-Ghaibah
Shaykh al-Tusi (exp. 460 A.H.)
al-Fazl Ibn Shazaan (exp. 260 A.H.)
92. Ghaibah al-No'maani
Abu Abdillah Muhammad Ibn Ibraheem al-No'maani (a contemporary of Shaykh Kulaini)
93. Al-Faaeq
94. Fath al-Baari Fi Sharh al-Bukhaari
Ibn Hajar al-Asqalaani (exp. 852 A.H.)
95. Al-Fetan
Noaim Ibn Hammaad, the teacher of the authors of the Sehaah (except Nesaai) and a number of other students. (exp. 228 or 229 A.H.)
96. Faraaed al-Simtain
Shaykh al-Islam Sadr al-Deen Ibraheem Ibn Sa'd al-Deen Muhmmad al-Hammuee (exp. 732 A.H.)
97. Firdaus al-Akhbaar
Haafez Shirwayh Ibn Shahardaar al-Dailami (exp. 509 A.H.)
98. Fasl al-Khetaab
Khwajah Muhammad Paarsaa
99. Al-Fazaael
Abu al-Fazl Shaazaan Ibn Jibraeel al-Qummi (he compiled this book in the year 558 A.H.)
100. Al-Fauz Wa al-Amaan Fi Madh-e-Saaheb al-Zamaan (a.t.f.s.)
A collection of poems of Shaykh Bahaaee (exp. 1031 A.H.)
101. Al-Fehrist
Ibn Nadeem
102. Qasas al-Anbiyaa
Qutb al-Deen al-Raawandi (exp. 573 A.H.)
103. Al-Qaul al-Mukhtasar
104. Al-Kaafi
Abu Salaah al-Halabi
Abu Jafar Muhammad Ibn Yaqub al-Kulaini (exp. 329 A.H.)
106. Al-Kaamil Fi al-Taareekh
Izz al-Deen Abu al-Hasan Ali Ibn Abi al-Karam al-Shaybaani, famous as Ibn al-Atheer (exp. 630 A.H.)
107. Kitaab Sulaym Ibn Qais
Abu Sadeq Sulaym Ibn Qais al-Hilaali al-Aameri al-Kufi al-Taabei (exp. 70 or 90 A.H.)
108. Kashf al-Astaar
Muhaddis al-Noori (exp. 1320 A.H.)
109. Kashf al-Haqq (al-Arbaeen)
Ameer Muhammad Sadeq Ibn Sayyed Muhammad Reza al-Khatoonabadi al-Isfahaani (exp. 1272 A.H.)
110. Kashf al-Ghummah
Abu al-Fath Ali Ibn Eesa al-Erbeli (finished writing this book in 687 A.H.)
111. Kashf al-Yaqeen Fi Fazaael Ameeril Momineen (a.s.)
Allamah Hilli (exp. 726 A.H.)
112. Kefaayah al-Asar
Abu al-Qasim Ali Ibn Muhammad al-Khazzaaz al-Raazi al-Qummi, from the students of Shaykh Saduq
(a.r.)
113. Kefaayah al-Muhtadi (al-Arbaeen)
Mir Muhammad Ibn Muhammad Mir Lauhi al-Husaini al-Musawi al-Isfahaani, a contemporary of Allamah Majlisi (a.r.)
114. Kamaal al-Deen
115. Kanz al-Ummaal
Alaa al-Deen Ali Ibn Hesaam al-Deen, famous as al-Muttaqi al-Hindi (exp. 975 A.H.)
116. Al-Lawaame' al-Ilaahiyyah
Miqdad Ibn Abdullah al-Suyuri al-Hilli (exp. 826A.H.)
117. Lawaame' Saaheb Qaraani
118. Lawaame' al-Uqool (Fi Sharh Raamooz al-Ahaadis
Shaykh Zia al-Deen Ahmad Ibn Mustafa Al-Kamooshkhaanei (exp. 1311 A.H.)
119. Meah Manqebah
Ibn Shaazaan, a fifth century scholar
120. Mutashaabeh al-Quran Wa Mukhtalefohu
Rasheed al-Deen Muhammad Ibn Ali Ibn Shahr Aashob al-Sarvi al-Mazandarani (exp. 583 A.H.)
121. Al-Majaalis al-Saniyyah
Sayyed Ameen al-Aameli
122. Majma' al-Bahrain
Shaykh Fakhr al-Deen al-Turaihi (exp. 1085 A.H.)
123. Majma' al-Bayaan
Ameen al-Islam Abu Ali Fazl Ibn Hasan Ibn Fazl al-Tabarsi (exp. 548 A.H.)
124. Majma' al-Zawaaed
Al-Haithami (exp. 807 A.H.)
125. Al-Mahalli
Ibn Hazm
126. Al-Mahaasin
Abu Jafar Ahmad Ibn Muhammad Ibn Khaled al-Barqi (exp. 274 or 280 A.H.)
127. Al-Muhtazar
Husain Ibn Sulayman al-Hilli, a student of al-Shaheed al-Awwal
128. Mukhtasar Saheeh Muslim
Haafiz Zaki al-Deen al-Munzeri al-Demeshqi (exp. 656 A.H.)
129. Miraat al-Uqool
Allamah Muhammad Baqer Majlisi (exp. 1111 A.H.)
130. Muruj al-Zahab
Masoodi (exp. 346 A.H.)
131. Al-Masaael al-Jaaroodiyyah
Shaykh Mufeed (exp. 413)
132. Al-Masaael al-Khamsoon
Fakhruddin al-Raazi
133. Al-Mustadrak Alaa Al-Sahihain
Abu Abdillah Muhammad Ibn Abdullah, famous as Haakem Neshapuri (exp. 405 A.H.)
134.Musnad Abi Awaanah
135. Musnad Abi Ya'laa al-Mosuli
Haafez Ahmad Ibn Ali al-Tamimi (exp. 307 A.H.)
136. Musnad Ahmad
Abu Abdillah Ahmad Ibn Muhammad Ibn Hanbal al-Shaibaani al-Mirvazi (exp. 241 A.H.)
137. Al-Musnad
Haafez Abu Bakr Abdullah Ibn Zubair al-Hameedi (exp. 219 A.H.)
138. Musnad Tayaalesi
139. Mashaareqo Anwaar al-Yaqeen
Haafez Rajab al-Barsi
140. Misbaah al-Mutahajjid
Shaykh al-Tusi (exp.
460 A.H.)
141. Misbaah al-Kaf'ami
142. Al-Mataaleb al-Aaliyah Be Zawaaed al-Masaaneed al-Samaaniyyah
143. Ma'ani al-Akhbaar
144. Al-Mo'tabar
Al-Muhaqqeq al-Hilli (exp. 676 A.H.)
145. Al-Mo'jam al-Awsat
Haafez al-Tabaraani (exp. 360 A.H.)
146. Al-Mo'jam al-Kabeer
147. Maqaaleed al-Kunooz (Fi Sharh Musnad)
Ahmad Muhammad Shakir
148. Muqtazab al-Asar
Ahmad Ibn Ubaidullah Ibn Ayyaash al-Jawhari (exp. 401 A.H.)
149. Maqtal al-Husain
Haafez al-Muwaffaq Ibn Ahmad al-Makki al-Hanafi, famous as Akhtab Khwarazm (exp. 568 A.H.)
150. Al-Malaahem
Ibn al-Munaadi
151. Al-Malaahem Wa al-Fetan
Razi al-Deen Abu al-Qasim Ali Ibn Moosa Ibn Jafar Ibn Muhammad Ibn Taawoos al-Hasani al-Husaini (exp. 664 A.H.)
152. Munaar al-Hudaa
Al-Muhaddith al-Shaykh Ali al-Bahraani (he finished writing this book in 1295 A.H.)
153. Al-Manaaqeb
154. Mukhtasar Basaaer al-Darajaat
155. Muntakhab Kanz al-Ummaal
156. Man laa Yahzorohu al-Faqih
157. Mohij al-Da'waat
158. Mawaddah al-Qurba
Sayyed Ali Ibn Shahab al-Husaini, a resident of India (exp. 786 A.H.)
159. Al-Naafe' Yawm al-Hashr Fi Sharh al-Baab al-Haadi Ashar
Al-Faazel al-Miqdad
160. Al-Najm al-Saaqib
161. Al-Nukat al-E'teqaadiyyah
Shaykh Mufeed (exp. 413 A.H.)
162. Al-Nehaayah Fi Ghareeb al-Hadis Wa al-Asar
Ibn al-Aseer (exp. 606 A.H.)
163. Nehaayah al-Bedaayah Wa al-Nehaayah
Haafez Abu al-Fida Ibn Kathir al-Demeshqi (exp. 774)
164. Nahj al-Balagha
Shareef Sayyed Razi (exp. 404 A.H.)
165. Al-Nawaader
166. Al-Hidaayah
Al-Husain Ibn Hamadaan
167. Al-Waafi
Yanaabi al-Mawaddah
Shaykh Sulaiman Ibn Shaykh Ibraheem, famous as Khwajah Kelaan al-Husaini al-Balkhi al-Qunduzi al-Hanafi (exp. 1294 A.H.)
169. Al-Yaqeen Fi Imrah al-Momineen (a.s.)
Razi al-Deen Ibn Taawoos (exp. 664 A.H.)
of the Quran appear in boldface.
The words between square brackets are usually additions added by the translator/editor to make the translation of the traditions more expressive. Sometimes, square brackets have been used for the purpose of showing differences in different manuscripts.
Some small sections from the original book have been omitted in the translation. These were mostly explanations by the author about not-so-common Arabic words used in the traditions. The results of these explanations have been incorporated in the translated text and have been used to select suitable equivalent English words. Other sections that have been omitted were mostly minor variations in the wordings of the traditions that the author had pointed to in the footnotes. Since these variations usually had the same meaning in English they have not been mentioned. Occasionally, the authors explanations have been slightly altered or shortened to make them more fluent in English.
Verses of the Quran have mostly been translated by the editor (unless otherwise mentioned).
All instances of 'ibn' (meaning son of) have been written as 'b.' except in places where 'ibn' is not preceded by a proper noun, e.g. ibn Qutayba.
For the sake of conciseness and simplicity, the connection between two narrators in a chain is simply shown using the word 'from.' For instance, if the chain is 'X narrated to me that Y heard Z say' it has been written as 'From X, from Y, from Z.'
Phrases like: 'Allah's blessings be on him and his family' and 'peace be on him/her' have not
been abbreviated as is customary in some translations.
The word 'father' which is written as 'Abū, Abā, and Abī' in Arabic, is only written as 'Abū' in the translation, except in places where it is preceded by b. or ibn in a compound name. In such cases Abī is used in conformance with the Arabic pronunciation, e.g. Ali b. Abī Ṭālib or ibn Abī l-Ḥadīd.
'He says' is usually used to refer to the author of the last book mentioned, e.g. "Faraj al-mahmūm, p. 247, he says: 'A section about what we have narrated . . .'"
After some of the references in the footnotes, 'short version' has been written. This means that the reference points to a shorter version of the same tradition mentioned in the main text.
The transliteration used is in accordance with the following table:
ṭ
ẓ
ا، آ
Short:
ḥ
_َ
_ُ
Diphthongs:
أی
ṣ
a, at
ḍ
ال
al-, l-
Since we are fallible, it is inevitable that we will make mistakes. If you find any in the current book please inform us so they can be corrected in future versions.
Finally, I would like to thank Mr. Mr Abdol-Hossein Taleie for his useful suggestions during the reviewing process and Ali Mansouri for proofreading the draft.
The editor can be contacted through h.akhoondali@yahoo.com [10].
Those informed about Islamic history, traditions, and narrations are certainly aware of the abundance of glad tidings narrated from the Messenger of Allah, Allah's blessings be on him and his family, his holy progeny, peace be on them, and his companions regarding the reappearance of Imam Mahdī(1), peace be on
1- The author of al-Nihāya says: "Mahdī means the one whom Allah has guided towards the truth. (This name) has been used so much that it has become a common name. The Mahdī about whose appearance in the end of times (ākhir al-zamān), the Messenger of Allah, Allah's blessings be on him and his family, has given glad tidings about, has also been given this name." The author of Lisān al-`Arab writes: "Mahdī means the one whom Allah has guided towards the truth and it has been used for naming to the extent that it has become a popular name. The Mahdī about whose appearance in the end of times the Messenger of Allah, Allah's blessings be on him and his family, has given glad tidings, has also been given this name." The author of Tāj al-`arūs says: "Mahdī means the one whom Allah has guided towards the truth and it has been used for naming to the extent that it has become a popular name. The Mahdī— about whose appearance in the end of times glad tidings have been given—has also been given this name." May Allah include us amongst his helpers.
him, in the end of times (ākhir al-zamān) and the rise of the sun of his existence to dispel the darkness of ignorance, remove oppression and tyranny, spread the flags of justice, elevate the word of truth, and prevail over all religions even if the polytheists (mushrikīn) dislike it.
With the permission of Allah, he will free the world from the disgrace of worshipping anyone other than Allah. (He will) set aside shameful habits and morals, put an end to defective laws formulated by humans in accordance with their desires, destroy all things that create enmity and hatred, break the bonds of all forms of prejudice—whether they be tribal, familial, national, or otherwise—which lead to differences in the nation, create separations, and inflame the fires of civil unrest and disputes.
Through his reappearance, Allah will fulfill His Promise which He has pledged in His sayings:
Allah has promised those of you who believe and do good that He will most certainly make them successors on earth just as He made successors those before them, and that He will most certainly establish for them their religion which He has approved for them, and He will most certainly, after their fear, give them security in exchange.(1)
And We desired to bestow a favor upon those who were deemed weak on earth, and to make them the leaders, and to make them the heirs.(2)
Soon, the golden era will arrive during which no house will remain on the face of earth, but that in which Allah will
1- Quran 24:55.
2- Quran 28:5.
enter the word of Islam and no village will exist, but that in which the testimony of there is no god except Allah will be called out every morning and evening.
Perhaps, some may claim that there exists no consensus amongst the Muslims on the issue (of the Mahdī) and their agreement on it is mere speculation. Obviously, such a claim is baseless, because many claimed to be the Mahdī in the first era of Islam and in the following ages in which people were still close to the time of the Holy Prophet Allah's blessings be on him and his family, his companions (ṣaḥāba) and the followers (tābi`īn), but we do not see any of the companions or the followers refuting the original concept of Mahdawiyya, but rather, they disputed the claims of the imposters on the basis of their characteristics and features.
Among those subjects that have been narrated to us and we don't have any method of proving except by hearing them, there is no subject that we must have faith in which is more important than believing in the appearance of the Mahdī, may peace be on him.
This is because the glad-tidings that have been narrated concerning him are many and beyond the limit of tawātur. This is while the traditions about most of the beliefs of the Muslims have not reached such a state of tawātur. In fact, for some of these beliefs, one can only find a single tradition as support and yet, it is
regarded as a definite fact.
Thus, how can a Muslim—who believes in what the Messenger of Allah, Allah's blessings be on him and his family, has brought and conveyed—have doubts about the reappearance of Mahdī, peace be on him, despite the existence of such abundant traditions?
These traditions cannot be disputed because of the weakness of the chain of narrators in some of them or because of the odd concepts and improbability of the occurrence (of the events mentioned) in others. Surely, the weakness of the chain of narrators does not harm the other traditions which have highly authentic and reliable narrators and contents.
Otherwise, we will be forced to put aside all the correct traditions due to the presence of a few weak ones on the subject. Furthermore, their definitions are well known amongst the faithful and the (religious) leaders of the Muslims, great scholars, and the specialists in the science of traditions have narrated them. Besides, the weakness of the chain of narrators can cast doubt on the narration if the narration is not mutawātir. But, when a narration is mutawātir, the weakness of the chain is no longer a criterion for its reliability.
As for the improbability of the occurrence of some of the events mentioned in the narrations, we can answer: Improbability and oddness have no value in scientific matters—especially those related to the transmission of hadith. For, if this door is opened (i.e., if it is allowed to reject matters on grounds of improbability or oddness), it will
become necessary to reject most of the true beliefs that have been established through the traditions of the Prophet, Allah's blessings be on him and his family, about which and about whose characteristics we have no means of gaining knowledge, except through divine texts.
For example, some of the features of the hereafter like the Bridge (Ṣirāṭ), the Weighing Scale (Mīzān), Heaven, Hell, etc. Indeed, even the polytheists (mushrikīn) of Mecca regarded the glad tidings of the Holy Prophet, Allah's blessings be on him and his family, about the domination of his religion and victory of his words, during the early period of proclamation (bi`tha) as improbable, (because) in those days Islam was confined only to the Messenger of Allah, Amīr al-Mu'minīn, and Khadija, peace be on them. They considered this news as ordinarily impossible. Hence, whenever he informed the (polytheists) about matters considered impossible under normal circumstances and apparent causes, they declared:
O you to whom the remembrance (dhikr) has been sent own! Verily, you are a mad man!(1)
But hardly a few days had passed, when Allah made His affairs (kalima) the highest while he degraded the affairs of the disbelievers. As a result, the Arabs submitted to him and Arab and non-Arab tyrants surrendered before Islam and the Muslims.
Furthermore, there is nothing about the Mahdī which is strange or amazing in comparison with the miracles narrated from the Prophets, peace be on them, and the Divine customs in the past nations. Things like giving life to the dead, curing
the blind and the lepers, the miracles of the Prophets Abraham, Moses, etc., and their occultation's (ghayba) from their people.
Thus, there is no reason to regard these mutawātir narrations as strange or improbable. Narrations which were narrated by people who were from different regions: Mecca, Medina, Kūfa, Baṣra, Baghdad, Riyy(1), and Qum. Some were Shia, others Sunni, Ash'arī, and Mu`tazilī. Some belonged to the first era (of Islam), while others were from later times.
Furthermore, it was not possible for their narrators to come together in one congregation to fabricate them—because they lived in separate lands and times and had different religions and opinions. Moreover, the suggestion of fabrication regarding the majority of these traditions is extremely weak and unacceptable, as the narrators were famous for their reliability, were great scholars, and were the men of religion, piety and worship.
If we abandon these traditions (because of these inconvincible reasons), then, there will remain no reliable traditions from the Messenger of Allah, Allah's blessings be on him and his family, and his Ahl al-Bayt, peace be on them, in all subjects of jurisprudence, beliefs, ethics, etc. Also, it will be necessary to discard the authentic traditions regarding this world as well as the hereafter, even though the rational Muslims and non-Muslims view these as the foundations of their beliefs.
The existence of improbable matters (which our opponents use against us) is what they themselves have no problems with and rely on in most of their traditions. They object to the Shias,
1- A region located south of present-day Tehran—Ed.
without realizing the results of their stance, which in reality, cannot be accepted by any Muslim. God willing, we will explain this in more detail in the future.
The tawātur of these traditions has been clearly declared and the reappearance of Imam Mahdī, peace be on him, is famous amongst the Muslims and there is consensus among scholars regarding this matter. Highly esteemed Sunni scholars(1) agree on this issue and their greatest narrators of hadith have narrated such traditions. Some of them are as follows: Aḥmad (b. Ḥanbal), Abī Dāwūd, ibn Māja,
al-Tirmidhī, al-Bukhārī, Muslim, al-Nisā'ī, al-Bayhaqī, al-Māwardī, al-Ṭabarānī, al-Sam`ānī, al-Rūyānī, al-`Abdarī, Ḥāfiẓ `Abd al-`Azīz al-`Ukbarī in his Tafsīr, ibn Qutayba in Gharīb al-ḥadīth, ibn al-Sarrī, ibn `Asākir, al-Dāraqutnī in Musnad Sayyidat al-Nisā' al-`Ālamīn Fāṭimat al-Zahrā', al-Kisā'ī in al-Mubtada', al-Baghawī, ibn al-Athīr, ibn al-Daiba` al-Shaibānī, al-Ḥākim in al-Mustadrak, ibn `Abd al-Bir in al-Istī`āb, Ḥāfiẓ ibn Muṭīq, al-Far`ānī, al-Numayrī, al-Munāwī, ibn Shīrawayh al-Daylamī, Sibṭ b. al-Jauzī, al-Shāriḥ al-Mu`tazilī, ibn Ṣabbāgh al-Mālikī, al-Ḥimawī, ibn al-Maghāzilī al-Shāfi`ī, Muwaffaq b. Aḥmad al-Khāwrazmī, Muḥib al-Dīn al-Ṭabarī, al-Shablanjī, al-Ṣubbān, Shaykh Manṣūr `Ali Nāṣif, and others.
You should bear in mind that the appearance of the Mahdī, peace be on him, in the end of times is a subject about which many books, articles, and treatises have been written about; from the time of the eleventh Imam, al-Ḥasan al-`Askarī, peace be on him, until now. Rarely, can one locate a Shia scholar who has not written an exclusive book or an article or
1- Ibn Abī l-Ḥadīd remarks in Sharḥ nahj al-balāgha: "All Muslim sects agree that the world and human responsibility will not come to an end but after him" ([Egypt], vol. 2, p. 535). One of them has written in his marginal explanations on Ṣaḥiḥ Tirmidhī that Shaykh Abd al-Ḥaq has written in al-Luma`āt, "Traditions proclaiming that the Mahdī is from the Ahl al-Bait, from the children of Fāṭima, have passed the limits of tawātur" ([Delhi: 1342 AH] vol. 2, p. 46). Al-Ṣubbān writes in Is`āf al-rāghibīn, "Traditions from the Messenger of Allah concerning his reappearance, him being from his Ahl al-Bait, and that he will fill the earth with justice are mutawātir" ([Egypt: 1312], vol. 2, p. 140). Al-Shablanjī in Nūr al-abṣār notes: "Traditions from the Messenger of Allah, Allah's blessings be on him and his family, concerning him being from his Ahl al-Bait and that he will fill the earth with justice, are mutawātir" ([Egypt: 1312 AH], p. 155). ibn Ḥajar writes in al-Ṣawā`iq: "Abu l-Ḥusayn al-Abrī says, 'The traditions concerning his reappearance, him being from his Ahl al-Bait, his rule for seven years, him emerging along with Jesus—and the latter helping him in killing the Antichrist (al-Dajjāl) at the Door of Ludd in Palestine—that he will lead this nation, and Jesus will pray behind him, are mutawātir. A large number of their narrators have directly reported from Muṣṭafā, Allah's blessings be on him and his family'" ([Egypt: al-Maymaniyya], p. 99). Sayyid Aḥmad b. Sayyid Zainī Daḥlān, the Shāfi`ī jurist, notes in al-Futūḥāt al-Islāmiyya: "Traditions concerning the reappearance of the Mahdī are numerous and mutawātir. Some of them are correct (ṣaḥīḥ), others are acceptable (ḥasan), yet some others are weak (ḍa`īf), and these are the majority. But, the abundance of these traditions and abundance of their narrators strengthens the traditions to the extent that they reach the limit of certainty. What is certain is that his reappearance is inevitable, he is from the progeny of Fāṭima, and he will fill the earth with justice. Allāma Sayyid Muḥammad b. Rasūl al-Barzanjī also points this out at the end of al-Ishā`a. Determining a specific year for his reappearance is impossible because (that time) is a hidden (ghayb) knowledge which is not known to anyone except Allah and no clear evidence regarding the time of his reappearance has been mentioned in the texts" ([Egypt: 1323 AH], vol. 2, p. 211). Al-Suwaydī writes in Sabā'ik al-dhahab: "There is consensus among the scholars that the Mahdī is the one who will rise in the end of times and will fill the earth with justice. Traditions about him and his reappearance are numerous, but they will not be mentioned here because this book cannot accommodate them" (p. 78). ibn Khaldūn remarks in al-Muqaddama: "Know that it is well known amongst all Muslims that with the passing of time, inevitably in the end of times (ākhir al-zamān), a person from the Ahl al-Bait will appear who will make religion strong and will manifest justice. The Muslims will follow him and he will conquer the Islamic nations; he will be called the Mahdī" (p. 367). Shaykh Manṣūr `Alī Nāṣif records in Ghāyat al-ma'mūl: "It is famous amongst past and present scholars, that in the end of times a person from the Ahl al-Bait called the Mahdī will definitely appear. He will conquer the Islamic lands and the Muslims will follow him and he will act between them with justice and he will strengthen the religion. After him, the Dajjāl (Antichrist) will appear and Jesus, peace be on him, will descend. Then, Jesus will kill the Dajjāl or will assist the Mahdī in killing him. A group of the best companions (of the Messenger of Allah) have narrated the traditions concerning the Mahdī and the greatest of scholars like Abū-Dāwūd, al-Tirmidhī, ibn Māja, al-Ṭabarānī, Abu-Ya'lā al-Bazzār, Imam Aḥmad and Ḥākim, may Allah be satisfied with all of them, have recorded them. Indeed, whoever considers all the traditions about the Mahdī as weak, like ibn Khaldūn, has made a mistake" (vol. 5, Chap. 7: "Concerning the Caliph Mahdī, may Allah be pleased with him," p. 362). He also says in vol. 5, p. 381: "From what has been mentioned above, it is clear that the Mahdī, the Awaited one (Muntaẓar) is from this nation and the Dajjāl will appear in the end of times and Jesus, peace be on him, will descend and kill him. All Sunnis—in the past and present—hold this belief." He says in vol. 5, p. 382: "Al-Ḥāfiẓ writes in Fatḥ al-bārī, 'Traditions stating that the Mahdī is from this nation, and that Jesus, peace be on him, will descend and pray behind him, are mutawātir.' Al-Ḥāfiẓ mentions again, 'It is true that Jesus, peace be on him, was taken up to the skies and is alive.' Al-Shaukānī—in his article titled al-Tauḍīḥ fi tawātur mā jā'a fi l-Muntaẓar wa l-Dajjāl wa l-Masīḥ—states, 'Twenty-nine traditions have been recorded concerning the descent of Jesus, peace be on him.' Thereafter, he mentions them and writes, 'All that we mentioned have reached the limit of tawātur and this is obvious for anyone who is well informed and he will acknowledge that the traditions concerning the awaited Mahdī are mutawātir, the traditions concerning the Antichrist (al-Dajjāl) are mutawātir, the traditions concerning the descent of Jesus, peace be on him, are mutawātir. These are enough for anyone who has a grain of faith and a speck of fairness; and Allah is the Highest and He knows the best." Al-Kanjī al-Shāfi`ī writes in al-Bayān (chap. 11): "Traditions concerning Mahdī are mutawātir and are spread far and wide because a large number of narrators have reported them from Muṣṭafā, may Allah's blessings be on him and his family." Aḥmad Amīn notes in al-Mahdī wa l-Mahdawiyya (p. 106): "I read an article called Ibrāz al-wahm al-maknūn min kalām ibn Khaldūn by Aḥmad ibn Muḥammad al-Ṣiddīq in refutation of ibn Khaldūn, in which he has weakened the sayings of the latter due to his rejection of the traditions concerning the Mahdī. He proceeds to prove their authenticity then remarks: "These have reached the limit of tawātur.' He also mentions other narrations that have not been mentioned by ibn Khaldūn. In his rebuttal of ibn Khaldūn he writes: "Ibn Khaldūn says, 'Only a small number of the traditions concerning the Mahdī can be deemed pure (correct).' We openly ask him, 'What will you do with these few traditions? Will not one believe in the few traditions except when they become popular or reach the level of tawātur? Never! This is not possible because no one holds such an opinion and none before or after him have held such a view.' He also criticizes ibn Khaldūn for using singular traditions (ḥadīth āḥād) as supportive arguments in his history book—which themselves have only been mentioned from a single source, a source which itself has some issues. Concerning this approach, he contends, 'Don't you see that when the tradition is not in harmony with his desires he doesn't accept it even if it is authentic?' He then continues: 'The traditions concerning the Mahdī are believed because they are correct (ṣaḥīḥ) and acceptable (ḥasan) traditions amongst them. Ibn Khaldūn is truly an innovator (mubtadi`) and innovators are of different kinds: Among them is the one who is regarded a disbeliever (kāfir) due to his innovation, like he who deems Allah to have a body/shape or denies Allah has knowledge about the details of things. Another, is the one who is not regarded a disbeliever (kāfir) due to his innovation; he is the one who fabricates inferior things. Ibn Khaldūn may be one of the latter. Regarding this, he has elaborated considerably. In his claim of falsity or weakness, Ibn Khaldūn has contradicted all those whom he has narrated from. For, he has narrated from a group of scholars who have recited poems proving the existence of the Mahdī. For instance: Traditions about the Mahdī are abundant in report So give a hand and come forward to support Or, like the saying of al-Suyūṭī: And what has been reported in numbers so high Proves that they haven't fabricated a lie He has also mentioned in al-Mahdī wa l-Mahdawiyya (p. 110) that Abu-Ṭayyib b. Aḥmad b. Abī l-Ḥasan al-Ḥusaynī has refuted ibn Khaldūn in his article titled al-Idhā`a limā kāna wa mā yakūn bayna yaday al-sā`a and has regarded his opinions as mistakes. Ultimately, he deduces that the Mahdī will appear in the end of times and denying him is a great defiance and a grave mistake. Al-Shāfi`ī's view concerning the tawātur of these traditions has been mentioned in Kifāyat al-muwaḥḥidīn. In al-Burhān fi `alāmāt Mahdī ākhir al-zamān (chap. 13), the verdicts of four scholars from the four schools of thought (al-madhāhib al-arba`a) regarding the Mahdī have been mentioned; namely, Shaykh ibn Ḥajar al-Shāfi`ī—the author of al-Qaul al-mukhtaṣar—Abu l-Surūr Aḥmad b. Ḍiyā' al-Ḥanafī, Muḥammad b. Muḥammad al-Mālikī and Yaḥyā b. Muḥammad al-Ḥanbalī. Their verdicts speak about the validity and authenticity of the belief about the appearance of the Mahdī. They also mention that correct traditions have been narrated about him, his attributes, his appearance, and the unrests (fitnas) before his reappearance; like the emergence of al-Sufyānī, the khasaf (sinking in the ground), etc. Ibn Ḥajar has explicitly acknowledged that they are mutawātir and that he is from the Ahl al-Bait, he will conquer the east and the west (of the earth) and he will fill it with justice, and Jesus will pray behind him. He will kill al-Sufyānī, and the army which al-Sufyānī will dispatch to kill the Mahdī, will sink in the ground in al-Baydā' (which is a place) between Mecca and Medina.
some special words on this subject. For the seekers of truth, reference to even a few of these would suffice.
This is in addition to the works of Sunni scholars on the issue like: Ḥāfiẓ Abu Nu`aim al-Aṣbahānī's Ṣifat al-Mahdī and Manāqib al-Mahdī, Ḥāfiẓ al-Kanjī al-Shāfi`ī's al-Bayān fi akhbār Ṣāḥib al-Zamān, Mullā `Ali al-Muttaqī's al-Burhān fī `alāmāt Mahdī ākhir al-zamān, `Abbād b. Ya`qūb al-Rawājinī's Akhbār al-Mahdī, Ḥāfiẓ Jalal al-Dīn al-Suyūṭī's al-`Arf al-wardī fī akhbār al-Mahdī, ibn Ḥajar's al-Qaul al-mukhtaṣar fī `alāmāt al-Mahdī al-Muntaẓar, Shaykh Jamāl al-Dīn Yūsuf b. Yaḥyā al-Dimashqī's `Iqd al-durar fī akhbār al-Imām al-Muntaẓar, etc. Moreover, an independent book called al-Fawāṣim `an l-fitan al-qawāṣim has been mentioned in one of the biographies available in al-Sīrat al-ḥalabiyya.
The purpose of this book's preface is to clarify for the readers the falsity of those who claim to be the Mahdī or another Imam, during the period of occultation, particularly in recent times. This is a great need of the Muslims today because the enemies of Islam are constantly on the lookout to grasp at any available opportunity to break up the Muslims and ignite the fire of differences and disputes among them in order to facilitate their imperialistic and colonialist desires and gain control over their countries and peoples.
By Allah, nothing disgraces the Muslims but their differences and disputes. The followers of falsehood and disbelief can never overpower the helpers of the truth and Islam, unless disagreements and internal feuds are incited amongst them.
One of the issues used by these
wicked and corrupt powers to split the Muslims and engage them in internal disputes—instead of external defense—is that of the Mahdī, may our souls be sacrificed for him(1). To achieve these goals in areas like Iran, the Indian subcontinent, and Africa, they dispatched foolish and power-hungry stooges, well known for their immorality, lack of sensibility and understanding, and vileness.
They were ignorant, or at least pretended to be so, regarding the contents of the traditions concerning his names, attributes, signs, symbols, effects, pure lineage, and noble ancestry which cannot be collectively found in any single individual, except the holy character of the twelfth Imam, Abū l-Qāsim al-Ḥujjat b. al-Ḥasan al-`Askarī b. Abū l-Ḥasan `Alī al-Hādī b. Abū Ja`far Muḥammad al-Jawād b. Abū l-Ḥasan `Alī al-Riḍā b. Abū l-Ḥasan Mūsā al-Kāẓim b. Abū `Abd-Allah Ja`far al-Ṣādiq b. Abū Ja`far Muḥammad al-Bāqir b. Abū l-Ḥasan `Alī Zain al-`Ābidīn b. Abū `Abd-Allah al-Ḥusayn, Sayyid al-Shuhadā, ibn Amīr al-Mu`minīn `Ali b. Abī Ṭālib, peace be on them all.
He will fill the earth with fairness and justice just as it will be filled with unfairness and injustice. He will conquer the whole world and will turn Islam into a global religion—to such an extent that there will remain no one on the face of earth who will worship other than Allah. There will not remain a village, but that in which the testimony of 'there is no god but Allah and Muḥammad is the Messenger of Allah' will echo in it. When he reappears,
1- Dr. Aḥmad Amīn al-Miṣrī has published an article titled al-Mahdī wa l-mahdawiyya and refuted the traditions concerning the Mahdī by relying on poor reasons which are as follows: (1) Weakness of the traditions narrated about him, the answer of which you have already read, (2) Their contents run contrary to common sense. The reply to this objection is as follows: We do not see anything contrary to common sense in believing that a reformer will appear in the end of times who is from the Ahl al-Bait and a descendant of Fāṭimat al-Zahrā, who appears with the aforementioned attributes and signs to support the religion, make the souls perfect, purify the earth from polytheism and oppression, and free it from the hands of the oppressors and tyrants—even if there are some prophecies whose occurrences seem to be normally improbable and unusual. They do not harm in any way the other abundant traditions. Moreover, improbability and unlikeliness is not, and should not be a cause for refuting the narrations as we already elaborated, (3) The third argument which he relies on in most of his article, is the suggestion that the idea of Mahdī and Mahdawiyya in Islam has a long and saddening history due to the various revolutions and movements in the name of Mahdī which resulted in the weakening of many Islamic states. In order to support his view, he cites a few instances which he thinks are related to the concept of Mahdawiyya. These clearly expose his lack of information about the concept of Mahdī, his poor insight about the different sects, their origins, and doctrines. It seems that he has not written this article to reach a historical conclusion; rather, he has written it either to split the Muslims and prevent them from fastening unto Islamic unity and the strong rope of Allah, or to support a few astray sects and corrupt views fabricated by the criminal hands of imperialism in the Islamic countries; because he has mentioned in it issues whose falsity is absolutely clear for those who have read the books, magazines, and histories of political sects. For his defense, he cannot bring the excuse of a lack of sources, because he was not responsible for writing this article in the first place, so that he may apologize for the confusion and blunders caused by him because of his desires. It was compulsory for him to stop and leave its writing to those who were worthy of it, (when you are incapable of a thing, leave it). Unfortunately, Aḥmad Amīn has paid no attention to this fact—just as he didn't care if he deformed the face of religion and plunged the Islamic nation in doubt and skepticism. Perhaps, he and all those who follow in his footsteps and teachings, regard refuting realities, rejecting narrations, or twisting them to match their desires as an intelligent act. Whatever the reason, the answer to his views is as follows: If what he suggests is the standard for distinguishing between truth and falsehood, then he should also refute all the accepted truths which are undeniable facts that he has no way of rejecting. Why doesn't Aḥmad Amīn deny the Prophets because of the many revolutions started in their names, which were many more than those who were started in the name of the Mahdī? Or, can he deny the existence of Allah (God forbid), Mighty and Glorified be He, because most people worship other than Allah and enslave his servants? Or, can he refute the truth of justice and reformation, because most revolutionaries and reformists began their movements in the name of justice and reforms, even though they did not establish anything but evil and mischief, and did not pursue their goals except for greed and their worldly desires? The truth is, in general, the cause of the success of these revolutionaries was the existence of people like Aḥmad Amīn who lacked sufficient knowledge about the concept of the Mahdī. They were ignorant about his signs and symbols which have been mentioned in the traditions. Worse, some of them have even put forward arguments frailer than a spider's web to reject these traditions. They argue that the concept of Mahdawiyya leads to hopelessness and laziness, and prevents development and progress! I wish I knew the reason for this prejudice and turning away from reality, because they even went to the extent of denying the sayings of their Prophet, contradicting their leaders in traditions, history, and all other Islamic sciences, simply on the basis of these absurd arguments. Rather, the belief in the appearance of the Mahdī—as we will God willing show—gives energy, purifies the hearts, helps the followers' to move towards developing ethics and morality, leads to the acquisition of virtues, merits, sciences and perfections, cleanses the souls from all filth and immoral qualities, and finally, arouses the understanding of the nation towards true responsibility.
Gabriel (Jibra'īl) will call out his and his father's name from the heavens. This call will be heard by the inhabitants of the East and the West.
He has attributes and signs—which God willing, we shall soon mention. These signs do not fit anybody but him, whosoever he may be, let alone the poor creatures who were arrested, jailed and lived in imprisonment until they were crucified. Their plans remained incomplete, whilst they couldn't manage their own affairs—let alone others'.
Despite such clear explanations, some negligent people thought up fancy basis' for their false claims. Perhaps, they have not seen what has been mentioned in the Holy Quran and the traditions about the Mahdī, may peace be on him, regarding the fact that he is a special person, whose lineage, ancestry, and attributes have no equivalent. Here, we have collected and reproduced traditions from reliable and authentic Shia and Sunni sources, so that no room remains for any doubts or questions whatsoever. Indeed, this will lead to great benefits and advantages.
Mentioning these traditions in this order and detail has other purposes and benefits. There is no harm in mentioning a few of them here:
The Shia belief regarding the existence of the Mahdī, peace be on him, during the occultation and after his emergence in the end of times, is neither an obstacle to the unity of the Muslims, nor a barrier to setting aside the differences which are damaging their majesty and might. This pure belief originates from the glad
tidings (in these narrations) and is not contradictory to the principles of Islam or the explicit and clear guidelines of the Holy Quran and correct Sunna.
Rather, it is a belief that stems from faith in the Holy Prophet, Allah's blessings be on him and his family, who is the source of these prophecies. Therefore, it is necessary that the Sunnis deal with this subject as they do with any other issue in which their scholars have differences amongst themselves and investigate the truth like they do for other problems.
Eliminating Repetition: After browsing through early and also recent books on this subject which were available to me, I found many duplicate narrations. Most of the traditions are not related to a particular concept and cannot be included in a specific chapter. Since there are a number of concepts and meanings found in one tradition, the same tradition has been mentioned under different titles.
This is why duplicate narrations can be found in the books of both sects on the one hand and the truncation of traditions on the other. I have refrained from doing this by simply pointing to the traditions in the other chapters and also by mentioning their locations and numbers at the end of every chapter.
Knowing that most topics are mutawātir: We have already mentioned in the first volume, some of the traditions concerning the twelve Imams, may peace be on them, because of their significance regarding our discussion. God willing, we will now proceed to narrate the
traditions concerning the Mahdī, peace be on him, his attributes, and his conditions from both sects. Investigating the traditions on this subject is beyond the aim and scope (of this book) and is not possible except for those who are experts in the sciences of tradition and the great scholars.
We have restricted ourselves to mentioning only the narrations which are relevant to the facts regarding that particular topic. By doing this, we will have fulfilled the purpose for which this book has been compiled for. Whoever desires more details should refer to the writings of other scholars.
This was the preface of this book in the first edition (which was published) more than forty years ago. Thank God, in this new edition, we have succeeded in compiling a complete volume about the traditions of the twelve Imams, peace be on them, and made it the first volume. We then revised the old edition until it turned into an almost new book and we included it in the current edition as the second and the third volumes.
The three volumes have been separated into eleven main chapters and ninety-four sections. We also succeeded in adding discussions based on narrations which are related to the subject of Imam Mahdī, peace be on him, and placed them at the end of the third volume.
We ask Allah, the Exalted, to make us successful in accomplishing the tasks that are the cause of His satisfaction, and to protect us from prejudice and recklessness, and
to guide us to the path of truth and justice, and to make our actions purely for Him, and to reserve them for "the Day when neither wealth nor children will benefit anybody except the one who comes to Allah with a purified heart."(1)
Chapter Three: The Proofs About The Reappearance of The Mahdi,
Chapter Three: The Proofs About The Reappearance of The Mahdi, His Names, Attributes, Characteristics, Personality, And Glad-Tidings About Him
Comprised of fifty-one sections.
Verses from the Holy Quran which give glad-tidings about his reappearance, or can be interpreted to the signs of his reappearance, and what will happen before, during, and after his reappearance
In this section, we will mention the traditions that have been narrated which are interpretations of the Holy Quran or the opinions of commentators which are in harmony and accordance with these narrations.
Of course, some of these verses in their apparent form or according to their interpretations, exclusively refer to him. This will become clear for you by reading what has been mentioned. We will discuss or at least hint at twenty-eight verses from the Holy Quran and their interpretations (tafsīr) in this chapter. The number of traditions we will refer to, to explain these verses, are eighty-two.
The verses of the Quran which refer to his reappearance are many and exceed one hundred and thirteen in number—as some have enumerated. A few scholars have even compiled exclusive books on the subject. We will, God willing, mention a few of these verses only as examples and not as a complete study. They are
اَلَّذِیْنَ یُؤْمِنُوْنَ بِالْغَیْبِ وَ یُقِیْمُوْنَ الصَّلوهَ وَ مِمَّا رَزَقْنَاهُمْ یُنْفِقُوْنَ
Those who believe in the unseen and establish prayers and give away from what We have bestowed upon them (1)
310. Kamāl al-dīn(2): Muḥammad b. Mūsā al-Mutawakkil, may Allah be satisfied with him, from Muḥammad b. Yaḥyā al-`Aṭṭār, from Aḥmad b. Muḥammad b. `Īsā, from Muḥammad b. `Abd al-`Azīz, from a group of our companions, from Dāwūd b. Kathīr al-Riqqī, from (Imam) Abū `Abd-Allah, peace be on him, regarding the saying of Allah, Mighty and Glorified be He, "Those who believe in the unseen," means those who acknowledge [or believe](3) that the uprising of the Qā'im is true.
وَ نُرِیْدُ اَنَّ نَمُنَّ عَلَی الَّذِیْنَ اسْتُضْعِفُوْا فِیْ الاَرْضِ وَ نَجْعَلَهُمْ اَئِمَّهً وَ نَجْعَلَهُمُ الْوَارِثِیْنَ
And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs(4)
311. Nahj al-balāgha(5): Amīr al-Mu'minīn, peace be on him, said: "The world will be kind to us after its defiance just like an ill-mannered she-camel which is kind towards its young [but bites those who want to milk it]." Then Amīr al-Mu'minīn, peace be on him, recited the verse, "And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs." Ibn Abī l-Ḥadīd says in his commentary on Nahj al-balāgha: "Our companions believe that he has given a promise about an Imam who will rule the earth and dominate the
1- Quran 2:3.
2- Kamāl al-dīn, vol. 2, chap. 33, p. 340, no. 19; Biḥār al-anwār, vol. 51, chap. 5, p. 52, no. 28; al-Maḥajja fī mā nazala fī l-Qā'im al-Ḥujja, p. 16; Nūr al-Thaqalain, vol. 1, p. 26; al-Burhān fī tafsīr al-Quran, vol. 1, p. 53. The author of al-Tibyān writes: "Unseen in this verse encompasses what our companions have narrated about the period of occultation and the time of the reappearance of Imam Mahdī, peace be on him." Al-Ṭabarsī mentions a similar view in Majma` al-bayān. Al-Nīsābūrī—while explaining the saying of Allah, the exalted, "those who believe in the unseen"—writes in Gharā'ib al-Quran: "According to some Shias, unseen in this verse means the awaited Mahdī about whom Allah has promised in the Quran 'Allah has promised those who believed and did good deeds that He will certainly make them the heirs like He has made heirs those before them' (Quran 24:55) and it has been narrated, 'Even if there only remains one day before the end of the world, Allah will prolong it until a man emerges from my nation whose name will be my name and whose epithet will be my epithet (kunyatuhū kunyatī). He will fill the earth with fairness and justice just as it will be filled with unfairness and injustice.'" Fakhr al-Rāzī mentions in his Tafsīr: "According to a Shia [scholar], unseen means the awaited Mahdī about whom Allah, the Exalted, has promised about in the Holy Quran and in a tradition." Thereafter, he mentions the Quranic verse and the tradition and warns: "Know that assigning a single meaning (to the verse) without proof is incorrect." I say: From the statements of the two aforementioned scholars, it is apparent that they agree with the Shias concerning the usage of the word unseen (al-ghayb) for the awaited Mahdī, peace be on him, because this is an indisputable fact amongst the knowledgeable. The fact that they do not deny the Shia belief that Allah has made a promise about the awaited Mahdī in the Holy Quran, also shows their agreement with the Shias and with what has come in their traditions under the interpretation of this verse. Now that this discussion has reached this particular topic, there is no harm in reporting the meaning of unseen (al-ghayb) and whether it refers to Imam Mahdī, peace be on him, in a general sense, or it is specifically about him. An interpretative discussion Anything that is hidden from a person and cannot be comprehended by any of his senses is regarded as 'unseen with respect to him.' Similarly, a thing that is concealed from everybody is regarded as 'unseen with respect to all,' regardless of: (a) The fact that intellect (`aql) guides towards this unseen or it is comprehended through reasoning, or its effects and signs; like the existence of Allah, the Exalted, His Attributes, and His Names. (b) The news and information given by the prophets and their successors which guide towards this unseen. Of course, these news' are [the result of] extraordinary feats and include prophecies like the signs of Judgment day, punishment in the grave, the Bridge (al-ṣirāṭ), the Weighing Scale (al-Mīzān), Heaven, Hell, and informing people about what they had done in private and their beliefs. (c) There being absolutely no way to verify this unseen—either through intellect (`aql) or any other media— like the Reality of Allah's Being (Dhāt Allah). It makes no difference whether this unseen cannot be perceived by the senses because it cannot be viewed, heard, etc., or, it can be seen or heard but knowing about it is not ordinarily possible except for a selected group of people as a part of their extraordinary acts, like the Prophets who informed the people about what they had eaten and stored in their houses. It also makes no difference whether this unseen involves believing in what currently exists, what existed in the past but was destroyed and rendered non-existent, or what may exist in the future. Therefore, all the aforementioned are instances of the unseen, whether they are absolutely impossible to perceive, cannot be comprehended except through intellect and understanding, or cannot be understood by the senses for all or some people except by miracles and extraordinary feats. Allah, the Exalted, the Eternal, and the Everlasting, is unseen, for He can neither be indicated at—except through intellect and rational proofs—nor is it possible to perceive Him through the senses. He is unseen because the recognition of His Essence and His Reality is impossible even through intellect and intelligence. The signs of Judgment day, the descent of Jesus, the reappearance of Imam Mahdī, peace be on him, the questioning by Munkar and Nakīr, the punishment in the grave, the Bridge (al-Ṣirāṭ), the Weighing Scale (al-Mīzān), Heaven, Hell, the beginning of creation, the creation of Adam and Jesus, rewards and punishments, angels and their kinds, Prophetic revelations and inspirations, life of the previous Prophets and their nations, future occurrences, miracles of the past Prophets like: converting a staff into a serpent, the she-camel (nāqa) of the Prophet Ṣāliḥ, splitting of the ocean, curing the blind and the lepers, and all other such incidents that have been mentioned in the Holy Quran and reliable traditions, which cannot be known ordinarily except through the news of the Prophet or his successors, are all examples of the unseen, because our intellect has no access to such information and news except through he who has been informed by Holy Revelations. Sometimes the word unseen (al-ghayb) is used to refer to things that cannot be comprehended by using rational arguments or by viewing their apparent effects and signs. Things like the existence of Allah, the Exalted, His Attributes, and His Names. It is also used for those things which are not known by all and whose existences are proved through mutawātir traditions. Things like the existence of remote and distant cities, famous people who are now part of history, our ancestors, structures built by past nations, etc. Thus, some have interpreted the unseen (al-ghayb) in this verse to anything which intellect has no clue about, like the signs of Judgment Day, punishment in the grave, the Gathering (al-Ḥashr) and Scattering (al-Nashr), the Bridge (al-Ṣirāṭ), the Weighing Scale (al-Mīzān), Heaven, and Hell. Al-Rāghib writes in al-Mufradāt that "Unseen (al-ghayb) in the Quran . . . denotes anything hidden from the senses or from human knowledge. A thing is said to be unseen with respect to people, not Allah, the Exalted, because nothing is unseen for Him. The word unseen in the verse: 'Those who believe in the unseen' (Quran 2:3) means things which can neither be felt by the senses nor understood by the intellect (aql) at a first glance. They can be known only through the Prophets and those who deny them are regarded as disbelievers . . ." Al-Ṭūsī writes about the aforementioned verse in Tafsīr al-Tibyān: "A group from the companions (ṣaḥāba) like ibn Mas`ūd and others have said, 'Verily, the unseen (al-ghayb) refers to all things whose knowledge is hidden from the people. [Things] like: Heaven, Hell, sustenance (al-rizq), actions, etc., and this interpretation is more preferred because it is more general and encompasses the view of our companions about the time of occultation and the reappearance of Imam Mahdī, peace be on him." Perhaps, this interpretation can be justified by saying that the meaning of unseen— although it might point to all unseen things in general—includes the known facts which cannot be perceived except through intellect. It is also possible that in the interpretation, al-ghayb was viewed as a word which points to something specific while ibn Mas`ūd and some others viewed it as a word which points to all things that cannot be perceived. By using a group of narrations mentioned by the commentators (mufassirīn), it can be implied that al-ghayb is a general term which refers to those things which people cannot see using their sight—although they have knowledge about them (see al-Durr al-manthūr, vol. 1, p. 26-27). Allah knows the best. It is worth mentioning that some commentators (see al-Ṭabarsī in Tafsīr majma` al-bayān, vol. 1, p. 38, and al-Zamakhsharī in Tafsīr al-kashshāf, vol. 1, p. 38) have interpreted unseen and have remarked, 'They believe in a state that the people don't see them.' Such an interpretation and explanation, apart from being incompatible with the obvious and apparent [structure of the verse], is refuted by authentic narrations and the views of the companions. Such an explanation is acceptable in other verses like "And fears the Most Gracious (Allah) while he is unseen" (Quran 36:11), and "Those who fear their Lord while they are unseen" (Quran 21:49). It should be known that there are numerous opinions about the explanation of the verse under discussion and the difference between the meaning of unseen (al-ghayb) and the absent (al-ghā'ib) which we haven't mentioned. Anyone who is interested should refer to the major tafsīr books. According to all interpretations—which are backed by traditions, views of the companions, and renowned commentators—there is no doubt that unseen does not refer to those things which are hidden from the senses only, because surely it is not obligatory to believe in them and no purpose or aim in connection with human perfection and the goals of the Prophets is achieved through believing in them. Thus, it is not compulsory to believe in the worlds which are hidden from our senses, or the incidents of the past, or the occurrences of the future which have no place of importance in religion. So, unseen refers to all the things which should be believed in, either because they are [a part of] sharia or [are deduced through the reasoning of] intellect (`aql), or because it is not permissible to deny them or have doubt about them because the Messenger of Allah or his successors have informed us about them and it is obligatory for us to accept these facts even if they are not a precondition of having true faith. A little pondering will make the difference between these absolutely clear; (in this regard, refer to my book, Ma`a l-khaṭīb, the chapter of Ghalat al-khaṭīb). Undoubtedly, believing in the unseen, hidden, and non-material world, as opposed to the visible, apparent, and material world, is obligatory, whether it is what this verse refers to or not. Because the essence of the Prophets' call was to make the people understand that existence is confined to the apparent, material creation and that there is an unseen world, which clearly dominates this universe. Believing in its unseen armies is like believing in the evident armies of this visible and material world and this material world is a sign of the unseen world and that the unseen world is prior to the visible world just as cause is prior to effect, Creator is to creature, writer is to what has been written, and speaker is to speech. The world of the unseen will neither exhaust nor terminate nor be annihilated nor be destroyed. In comparison to it, the material world is like a shadow and despite all its visible displays, it is merely a manifestation of the unseen world and its signs. O Allah! Make us believe in You and all that is not visible to us from Your Power and Your Manifestation! Make us taste the sweetness of belief (al-īmān) to the extent that we won't love the delay of whatever You have advanced nor the hastening of whatever You have delayed. Although it was beyond the scope of this book, but by now, it should have become apparent to you by what we have put forward in this lengthy discussion that believing in the Mahdī—whose news was foretold by the Messengers and the Seal of the Prophets and their Chief, and has been accepted by both the sects (Shias Sunnis) via definite mutawātir traditions and all Muslims are unanimous about—is part of the belief in the unseen that Allah has attributed to the pious. The narrations from the Ahl al-Bait which mention Imam Mahdī and have related him to this matter, have done this as a reminder to show that he is an instance of al-ghayb. Even if these narrations had not interpreted this verse, we would have certainly believed that he is an instance of the unseen just like other things like the descent of Jesus, the Beast of the Earth (Dābbat al-Arḍ), the splitting of the sky, the tearing up of the earth, the successor-ship of the twelve Imams, the domination of Islam over all religions, etc., because these have either been proved in the sharia or have been mentioned in the Holy Quran or by the Holy Prophet, Allah's blessings be on him and his family. The reason we claim Imam Mahdī, peace be on him, is just one of the many instances of the unseen, is what has been narrated by `Alī b. Ibrāhīm through his chain of narrators from Imam al-Ṣādiq, peace be on him, about the verse "Those who believe in the Unseen." (The Imam says,) "They testify to the Resurrection (Ba`th), the Scattering (Nashr), the Promise (Wa`d), and the Threat (Wa`īd)." Amazingly, Ālūsī has criticized the Shias in his Tafsīr: "People have differed on the meaning [of the unseen] and have various opinions, to an extent that Shias think that it refers to the Qā'im, but they don't bring any proof for it." It seems that he has not understood what the Shias mean or he has distorted their view and thinks that Shias say that the unseen only refers to the Qā'im and not the other unseen things that the Holy Prophet, peace be on him, has informed about. He says "but they don't bring any proof for it" so that the readers may misunderstand and become confused. The practice of people like him, when they see the correctness of the Shia viewpoint, is to narrate their views in a distorted form. Here too, when he sees that the occultation and reappearance of the Mahdī—which has been proved by mutawātir traditions to be an instance of unseen—cannot be denied, he twists the Shia viewpoint and claims that the Shias have restricted the unseen only to the belief in the Qā'im. Suppose we accept his claim and interpret the traditions of the Ahl al-Bait as restricting the unseen to the Mahdī, peace be on him, because of the high stature of his affair (as is apparent in the narration of Yaḥyā b. Abī l-Qāsim from Imam al-Ṣādiq, peace be on him), because the religion will end through him and Islam will dominate over all religions; he will fill the earth with fairness and justice and will destroy the forts of deviation. Which evidence is stronger than the interpretation of the Ahl al-Bait, peace be on them, who are one of the two weighty things that holding to prevents from going astray. We are amazed by those who learn their religion from the enemies of the Ahl al-Bait, the tyrants, and those who were known for their wrongdoings, lies, crimes and treacheries; and use their sayings as proofs and then they say about the beliefs of those who rely on the sayings of Amīr al-Mu'minīn `Alī ibn Abī-Ṭālib, peace be on him, and hold onto the Ahl al-Bait, those who have the knowledge of the Quran: "but they don't bring any proof for it" (Refer to our book Amān al-umma min al-ḍalāl wa l-ikhtilāf)
3- According to another manuscript—Ed.
5- Nahj al-balāgha, vol. 3, p. 199-200, saying 209; Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 19, p. 29, saying 205; Shawāhid al-tanzīl, vol. 1, p. 431, no. 590 and p. 432, no. 595. The author of Majma` al-bayān writes: "An authentic Tradition has been narrated from Amīr al-Mu'minīn `Alī ibn Abī-Ṭālib, peace be on him, who said, 'I swear by the One Who split the seed and created the soul! The world will become kind after its defiance just like an ill-mannered she-camel which is kind towards its young.' He then recited the verse: 'And We intend to bestow a favor upon those who have been weakened in the earth" (vol. 7, p. 239); Tafsīr nūr al-Thaqalain, vol. 4, p. 109, no. 10; Ta'wīl al-āyāt al-ẓāhira, pp. 406-407, nn.1 2; Biḥār al-anwār, vol. 51, chap. 5, p. 64, no. 66. I say: This tradition has been confirmed by what has been narrated in Shawāhid al-tanzīl, vol. 1, p. 430, no. 589, through his chain of narrators from al-Mufaḍḍal b. `Umar from Imam Ja`far al-Ṣādiq, peace be on him, who said: "The Messenger of Allah, Allah's blessings be on him and his family, looked at `Alī, al-Ḥasan, and al-Ḥusayn, peace be on them all, then started crying and said, 'You are the weakened ones after me.'" Al-Mufaḍḍal asked, "What did he mean, O Son of Allah's Messenger?" He answered, "It means, you are the Imams after me. Surely, Allah, the Exalted, says, 'And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs.' This verse applies to us until the Day of Judgment." This has also been narrated in Ma`ānī al-akhbār, p. 79, Nūr al-Thaqalain, vol. 4, p. 10, no. 14. The same concept has also been narrated in al-Kāfī, vol. 1, The Book of Divine Proof, chap. 128, p. 306, no. 1; Majma` al-bayān, vol. 7, p. 239, from al-`Ayyāshī through his chain of narrators from Abū l-Ṣabbāḥ al-Kinānī, from Imam Abū-Ja`far al-Bāqir, peace be on him.
nations."
Al-Ḥaskānī mentions in Shawāhid al-tanzīl from `Abd-al-Raḥmān b. al-Ḥasan, from Muḥammad b. Ibrāhīm b. Salma, from Muḥammad b. `Abd-Allah b. Sulaimān, from Yaḥyā b. `Abd al-Ḥamīd al-Ḥammānī, from Sharīk, from `Uthmān, from ibn Ṣādiq, from Rabī`at b. Nājidh, from `Alī, peace be on him, who said: "The world will become kind to us like an ill-mannered she-camel towards her young." He then recited: "And We intend to bestow a favor upon those who have been weakened . . ."
312. Tafsīr al-Furāt(1): Al-Ḥusayn b. Sa`īd, through a chain of narrators from Amīr al-Mu'minīn, peace be on him, who said:
Whoever wants to ask about our affairs and that of the people, then (he should know that) we and our followers were on the tradition (sunna) of Moses and his followers since the day Allah created the heavens and the earth, and surely our enemy and his followers were on the tradition of the Pharaoh (Fir`un) and his followers since the day Allah created the heavens and the earth. He [i.e. the one who wants to know] should recite the verses from the beginning of Sūrat al-Qaṣaṣ to Allah's saying "they fear (yaḥdharūn)." I swear by Allah Who split the seed, created the soul, and sent the Book to Muḥammad—Allah's blessings be on him and his family—with truth and justice, these [people] will become kind to you like an ill-mannered she-camel becomes kind towards its young.
313. Shawāhid al-tanzīl(2): From Abū Bakr al-Ma`marī, from Abū Ja`far al-Qummī, from Muḥammad b. `Umar al-Ḥāfiẓ in
1- Tafsīr al-Furāt, p. 116; Shawāhid al-tanzīl, vol. 1, p. 431, no. 591, through his chain of narrators from Ḥanash from `Alī, peace be on him; Biḥār al-anwār, vol. 24, chap. 49, p. 171, no. 9.
2- Shawāhid al-tanzīl, vol. 1, p. 432, no.593; Nūr al-Thaqalain, vol. 4, p. 111, no.15; al-Amālī (al-Ṣadūq), Session 72, p. 387, no.26; Ithbāt al-hudāt, vol. 1, sect. 8, chap. 9, p. 532, no.309.
Baghdad, from Muḥammad b. al-Ḥusayn, from Aḥmad b. `Uthm b. Ḥakīm, from Shurayḥ b. Maslama, from Ibrāhīm b. Yūsuf, from `Abd al-Jabbār, from al-A`mash al-Thaqafī, from Abū Ṣādiq, from Amīr al-Mu'minīn, peace be on him, who either said: "The verse 'And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs' is about us" or "belongs to us."
314. Tafsīr al-Furāt(1): From furāt b. Ibrāhīm al-Kūfī, through a chain of narrators from Abū l-Mughaira, from Amīr al-Mu'minīn, peace be on him, who said: "The verse 'And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs,' was descended regarding us."
315. Tafsīr al-Furāt(2): From `Alī b. Muḥammad b. `Alī al-Zuharī, through a chain of narrators from Thuwair b. Abī Fākhta, from Imam `Alī b. al-Ḥusayn, peace be on him, who asked him, "Do you recite the Quran?" He replied in the affirmative. The Imam, peace be on him, said, "Then recite Ṭā-Sīn-Mīm [Sūrat al-Qaṣaṣ], the Surah of Moses and the Pharaoh." Thuwair says, "I recited four of its initial verses until I reached His saying, 'and make them the Imams and make them the heirs.' He, peace be on him, said: "That's enough. By the One Who truly sent Muḥammad, Allah's blessings be on him and his family, as a giver of good news and warnings (bashīran wa nadhīrā), the righteous (al-abrār)
1- Tafsīr al-Furāt, p. 116; Nūr al-Thaqalain, vol. 4, p. 109, no. 9; Biḥār al-anwār, vol. 24, p. 167–168; Shawāhid al-tanzīl, vol. 1, p. 432, no. 594.
2- Tafsīr al-Furāt, p. 116; Majma` al-bayān, vol. 7, p. 239, which mentions "and surely our enemies and their followers are like the Pharaoh and his followers"; Biḥār al-anwār, vol. 24, chap. 49, p. 171, no. 8.
from us Ahl al-Bait and their followers are like Moses, peace be on him, and his followers."
316. Tafsīr al-Furāt(1): From `Alī b. Muḥammad b. `Umar al-Zuharī, through a chain of narrators from Zaid b. Salām al-Ju`fī who said:
I went to Abū-Ja`far [Imam Muḥammad al-Bāqir], peace be on him, and said, "May Allah improve your condition! Al-Khaithama al-Ju`fī has reported to me that he asked you concerning the verse 'and make them the Imams and make them the heirs,' and that you told him that you are the Imams and you are the heirs." The Imam, peace be on him, replied, "By Allah, al-Khaithama has said the truth. I informed him exactly like this."
317. Ghaybat al-Shaykh(2): From Muḥammad b. `Alī, from al-Ḥusayn b. Muḥammad al-Qiṭa`ī, from `Alī b. Ḥātim, from Muḥammad b. Marwān, from `Ubaid b. Yaḥyā al-Thaurī, from Muḥammad b. al-Ḥusayn, from his father, from his grandfather, from `Alī, peace be on him, who said regarding the saying of Allah, the Exalted 'And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs': "They are the progeny of Muḥammad, Allah's blessings be on him and his family. Allah will send their Mahdī after their struggles so that he may give them honor and humiliate their enemies."
318. Al-Anwār al-muḍī'a(3): From Muḥammad b. Aḥmad al-Ayādī, through a chain of narrators from Amīr al-Mu'minīn, peace be on him, who said, "We Ahl al-Bait are those who have been
1- Tafsīr al-Furāt, p. 117.
2- Ghaybat al-Shaykh, p. 184, no. 143; Nūr al-Thaqalain, vol. 4, p. 110, no. 11; Biḥār al-anwār, vol. 51, p. 54, chap. 5, no. 35; Ithbāt al-hudāt, vol. 7, chap. 32, sect. 12, p. 10, no. 299.
3- Biḥār al-anwār, vol. 51, chap. 5, p. 63, no. 65; Muntakhab al-anwār al-muḍī'a, p. 17.
mentioned in (Allah's) book as weakened in the earth and whom Allah will make the Imams. Allah will send their Mahdī so that he may give them honor and humiliate their enemies."
319. Al-Anwār al-muḍī'a(1): It has been narrated that the verse "And We intend to bestow a favor upon those who have been weakened in the earth and make them the Imams and make them the heirs" was mentioned in the presence of Imam al-Ṣādiq, peace be on him. Tears started flowing from his eyes and he said: "By Allah, we are those who have been weakened."
وَ لَقَدْ کَتَبْنَا فِیْ الزَّبُوْرِ مِنْ بَعْدِ الذِّکْرِ اَنَّ الْاَرْضَ یَرِثُهَا عِبَادِیَ الصَّالِحُوْنَ
And indeed We have written in the Psalms after the Remembrance, that the earth will be inherited by my righteous servants(2)
320. Mā nazala min al-Qurān fī Ahl al-Bait `alayhim al-salām(3): Aḥmad b. Muḥammad, from Aḥmad b. al-Ḥasan, from his father, from Ḥusayn b. Muḥammad b. `Abd-Allah b. al-Ḥasan, from his father, from (Imam) Abū Ja`far, peace be on him, who said: "The saying of Allah, Mighty and Glorified be He, 'The earth will be inherited by My righteous servants' refers to the companions of the Mahdī, peace be on him, in the end of times."
321. Tafsīr al-tibyān(4): Imam al-Bāqir, peace be on him, said: "Surely, this is a promise to the believers that they will inherit the entire earth."
The author of Majma` al-bayān says:
It has been narrated from (Imam) Abū Ja`far, peace be on him, that "they are the companions of the
1- Biḥār al-anwār, vol. 51, chap. 5, p. 64, no. 65.
2- Quran 21:105.
3- Ta'wīl al-āyāt al-ẓāhira, under verse 21:105, pp. 326–327; al-Burhān fī tafsīr al-Qurān, vol. 3, p. 75, no. 5; Biḥār al-anwār, vol. 24, chap. 67, p. 358, no. 78; al-Maḥajja fī mā nazala fī l-Qā'im al-Ḥujja, p. 141; Ilzām al-nāṣib, vol. 1, p. 75, under verse 56; Ithbāt al-hudāt, vol. 7, chap. 32, sect. 21, p. 50, no. 419.
4- Tafsīr al-tibyān, vol. 7, p. 284; Majma` al-bayān, vol. 7, p. 66–67; Jawāmi` al-jāmi`, p. 296; Nūr al-Thaqalain, vol. 3, p. 464; Ilzām al-nāṣib, p. 75–76; al-āyāt al-bāhira fī faḍl al-`Itrat al-ṭāhira, under the verse 21:105; Ithbāt al-hudāt, vol. 3, chap. 32, sect. 9, p. 563, no. 639.
Mahdī, peace be on him, in the end of times." The proof for this can be found in the traditions narrated by the Shias and the Sunnis on the authority of the Holy Prophet, Allah's blessings be on him and his family, who said, "If only one day remains to the end of the world, Allah will prolong it until He sends a righteous person from my Ahl al-Bait. He will fill the earth with justice and fairness just as it will be filled with unfairness and injustice." The renowned Sunni scholar, Abū Bakr Aḥmad b. al-Ḥusayn al-Bayhaqī has recorded numerous traditions concerning this concept in his book al-Ba`th wa l-nushūr. His grandson, Abū l-Ḥasan `Ubaid-Allah b. Muḥammad b. Aḥmad, narrated to us all these traditions in the year 518 AH . . . One of the things that Abū l-Ḥasan narrated to us was that he said, "Narrated to us Abū `Alī al-Rūdbārī, from Abū Bakr b. Dāsa, from Abū Dāwūd al-Sajistānī, from many different people, from the book al-Sunan, that the Messenger of Allah, Allah's blessings be on him and his family, said, 'If only one day remains to the end of the world, Allah will prolong it until He sends a person from me or from my Ahl al-Bait.' Some versions of the tradition also add, 'His name will be my name. He will fill the earth with fairness and justice just as it will be filled with unfairness and oppression.'"
322. Tafsīr al-Qummī(1): (From Imam al-Bāqir, peace
1- Tafsīr al-Qummī, vol. 2, p. 77; al-Maḥajja fī mā nazala fī l-Qā'im al-Ḥujja, p. 141, verse 51; Ilzām al-nāṣib, vol. 1, p. 75, verse 56, citing Imam al-Ṣādiq, peace be on him, although, according to the context of Tafsīr al-Qummī, it has been narrated from Imam al-Bāqir, peace be on him; Yanābī` al-mawadda, chap. 71, p. 425; Biḥār al-anwār, vol. 51, chap. 5, p. 75, no. 6. I say: The interpreters (mufassirīn) differ on the interpretation of this verse. Some of them have interpreted it as the land which the souls of the believers will gather while others view it as the land of Syria. Nevertheless, the explanation of the interpreters cannot be relied upon when they differ on any verse except when the interpretation is based upon a certain logical argument which acts as a strong reason that shows the verse had a specific meaning, or upon another verse which has an obvious interpretation, or an authentic tradition. Preferring one probability over another, without any of the aforementioned reasons, leads to an assumption which in the least should not be followed. Therefore, no commentary and Islamic knowledge should be accepted, and no saying from anyone from the Islamic nations should be used as proof, except those whose words are regarded as proof and errorless by divine decree. Evidently, no one from the Muslim nation qualifies for this status except the Imams from the Ahl al-Bait, peace be on them, and the progeny of the Messenger of Allah, Allah's blessings be on him and his family. Mutawātir traditions have made it clear that it is compulsory to hold onto and refer to them, that they are infallible and holding onto them protects from going astray, they and the Holy Quran will never separate from each other until they meet [the Prophet, Allah's blessings be on him and his family] at the Pond (of Kauthar), and that they are the Ship of Salvation (Safīnat al-Najāt). This is a fact that is approved by intellect (`aql), because intellect rules that it is necessary that there be somebody in the nation who has the last say and is the point of reference for all disputes concerning the divine laws. When Imam Zain al-`Ābidīn, peace be on him, recited the verse "O you who believe, fear Allah and be with the truthful ones" (Quran 9:119), he, peace be on him, used to say a lengthy supplication comprised of requests to reach the level of the truthful and high stature. He also described in it the calamities and what the innovators (al-mubtadi`a)—who separated themselves from the Imams of the religion and the tree of prophethood—attributed to themselves: "Others fell short of our affair and argued on the basis of the ambiguous (al-mutashābih) verses of the Quran, which they interpreted according to their desires. They discredited the reliable traditions . . ." Until he, peace be on him, said: "Then to whom will the latter of this nation take refuge, while the signs of this nation are being destroyed, and the nation is being defeated by divisions and disagreements, and people are calling each other infidels. Allah, the Almighty, says: 'And do not be like those who became divided and disagreed after clear arguments had come to them' (Quran 3:105). Who can be relied upon for conveying the proofs and interpreting the laws except the People of the Book [i.e. the Ahl al-Bait]? Surely, we are the Imams of guidance and the lights of darkness, those through whom Allah argues against His servants that he[Allah] did not leave the creatures to wander aimlessly without a proof (ḥujja) [to guide them]. Can you recognize or find them except from the branches of the Blessed Tree and the chosen progeny, those from whom Allah has removed all uncleanness, purified them a thorough purification, kept them away from all calamities, and made their love compulsory in the Holy Quran?" (Jawāhir al-`iqdain, part 2, discussion 4; al-Ṣawā`iq al-muḥriqa, chap. 11, part 1, p. 150, concerning the verses revealed about them under the fifth verse). Therefore, it is not permitted to rely upon or argue using what the umma disagrees on concerning the interpretation of the Book or whatever is related to the religion, when there is no definite proof or clear document from the Book [of Allah] or the traditions, except what has emerged from the noble house of the Holy Prophet, Allah's blessings be on him and his family, and originated from the infallible progeny, peace be on them. It is not allowed to turn away from them and refer to other than them, whosoever they may be. Hence, while interpret any verse, only the traditions of the holy Ahl al-Bait, peace be on them, should be followed. Additionally, interpreting earth in the above verse as the land of Syria is contradictory to the context of the verse and its apparent meaning. Propriety demands that the righteous shall inherit all cities and parts of earth. Similarly, there is no reason to confine earth to the land where the souls gather, as this too is against the context of the verse and its obvious meaning. Apparently, this verse is simply giving information and news about an affair that will occur in the future—in the end of times. That time will end this era which has been predominantly and mostly governed and ruled by the transgressors, the disbelievers, and the tyrants. Allah, the Exalted, has given glad tidings to His righteous servants about a virtuous era for this earth, which shall be inherited by them. Al-Ālūsī says: "It means the land of this world. The believers shall inherit it and rule over it." He also says: "If we say that all this will occur in the lands of the believers during the reign of Mahdī—may Allah be satisfied with him—and the descent of Jesus, then there is no need for what was mentioned" (Tafsīr rūḥ al-ma`ānī, under verse 21:105). In other words, according to him, the above verse speaks about the divine promise that the entire earth will become a territory of Islam and the believers, during the rule of Mahdī and his universal government, peace be on him. In Rūḥ al-bayān under verse 21:105: "The earth will be inherited by my righteous servants," it has been mentioned: "It refers to all the believers, after they have driven out the disbelievers. Just as Allah has said, 'Allah has promised to those of you who believe and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them' (Quran 24:55). This is a promise about the domination of religion and the honor of its followers." There is no doubt that this verse is a glad tiding about the victory and domination of this umma over the entire earth. This is supported by numerous prophecies in the Old and New Testaments about the twelve Imams from the progeny of Ismā`īl, peace be on him, and about the Imam who will dominate the earth and the righteous who shall inherit it. These can be found in the Torah, in the Psalms, Joshua, Daniel, Hosea, Joel, Amos, Obadiah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, and the Bibles of Luke, Matthew, John, etc. Also, refer to the books Man dhā, the writings of Fakhr al-Islām, especially his celebrated work Anīs al-a`lām, my book in Persian Iṣālati Mahdawiyyat (The Originality of Mahdawiyya), and other authored books on this subject—which we cannot enumerate here.
be on him) who said:
In the saying of Allah, "And indeed We have written in the Psalms after the Remembrance (al-dhikr)," Remembrance (al-dhikr) refers to all the [Holy] books and "The earth will be inherited by my righteous servants,"(1) refers to the Qā'im, peace be on him, and his companions; The Psalms consist of the story of fierce battles, praises, glorifications and supplications.
وَ اِنَّهُ لَعِلْمٌ لِلسَّاعَهِ
And surely he is a sign of the Hour(2)
323. Al-Ṣawā`iq al-muḥriqa(3): Ibn Ḥajar records in al-Ṣawā`iq in the chapter on the verses revealed about the Ahl al-Bait:
Regarding the twelfth verse, Allah's saying: "And surely he is a sign of the hour," Muqātil b. Sulaimān and other commentators who have followed him say, "Verily, this verse was revealed concerning the Mahdī." We will soon mention traditions that clearly show he is from the progeny of the Messenger of Allah. This verse shows the prosperity of the descendants of Fāṭima and `Alī—may Allah be satisfied with them—and that surely Allah will bring forth from them many pure people and that He will make their descendants the keys of wisdom and the mines of mercy . . ."
It has been recorded in Is`āf al-rāghibīn: "Muqātil b. Sulaimān and the commentators who followed him have said the verse 'And surely he is a sign of the hour,' was revealed concerning the Mahdī." According to Nūr al-abṣār, "Muqātil b. Sulaimān and the commentators who followed him have said regarding the above verse, 'He is Mahdī. He will be in the
3- Al-Ṣawā`iq al-muḥriqa, p. 162; Is`āf al-rāghibīn, p. 141, chap. 2; Nūr al-abṣār, p. 143, chap. 2; Yanābī` al-mawadda, p. 301; al-Bayān, p. 109, chap. 25. I say: There is no doubt that the reappearance of Imam Mahdī, peace be on him, and the descent of Jesus, peace be on him, and even the proclamation (bi`tha) of the last Prophet, the Messenger of Allah, Allah's blessings be on him and his family, and the descent of the Holy Quran, are signs of the Hour (i.e. Judgment Day), as has been narrated from the Messenger of Allah that he showed his index and middle fingers and said: "My proclamation (bi`tha) and the Hour are like these" (Refer to Sunan ibn Māja, vol. 2, chap. 25, p. 1341, no. 4040). Therefore, some have the view that the pronoun he in "surely he is a sign of the hour," refers to the Quran, while others believe that it refers to Jesus, peace be on him (Refer to Tafsīr ibn Kathīr [Beirut: Dār Iḥyā' al-Turāth], vol. 4, p. 132; Tafsīr al-Ālūsī (Rūḥ al-bayān), vol. 25, p. 96; Tafsīr al-tibyān [Beirut: Dār Iḥyā' al-Turāth], vol. 9, p. 212). It has been mentioned in Ta'wīl al-āyāt al-ẓāhira that "The Ahl al-Bait, peace be on them, have explained that the pronoun he refers to `Alī, peace be on him." Then, a tradition has been mentioned to support it and it has been followed with a discussion to show harmony between the different interpretations and to remove the contradictions between them. He finally writes, "If the Qā'im, peace be on him, is a sign and symbol of the hour and he is the son of Amīr al-Mu'minīn, peace be on him, then it is correct to state that his father too is a sign of the Hour, and this is the purpose of the discussion." Anyway, in all the books authored by our Shia companions about the traditions of the Ahl al-Bait, peace be on them, that I have browsed through, I did not find any tradition which specifically mentions this interpretation. Perhaps, it did exist but it did not reach us, or perhaps, I have not discovered it. Allah knows the best.
end of times. The signs of the Hour and its establishment will occur after his reappearance.'"
هُوَ الَّذِیْ اَرْسَلَ رَسُوْلَه بِالْهُدی وَ دِیْنِ الحَقِّ لِیُظْهِرَه عَلَی الدِّیْنِ کُلِّه وَ لَوْ کَرِهَ الْمُشْرِکُوْنَ
It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions, even though the polytheists detest it(1)
324. Tafsīr al-tibyān(2): Imam al-Bāqir, peace be on him, says:
This will occur when the Qā'im, peace be on him, emerges. According to Majma` al-bayān, Imam Al-Bāqir, peace be on him, says, "This will take place when the Mahdī from the progeny of Muḥammad, Allah's blessings be on him and his family, reappears. No one will remain but that he will testify to [the prophethood] of Muḥammad, Allah's blessings be on him and his family."
325. Al-Bayān(3): Sa`īd b. Jubair says regarding the saying of Allah, Mighty and Glorified be He, "to make it superior over all religions, even though the polytheists detest it" that "He is the Mahdī from the progeny of Fāṭima, peace be on her."
326. Al-Kāfī(4): `Alī b. Muḥammad, from one of our companions, from ibn Maḥbūb, from Muḥammad b. al-Fuḍail, from Abū l-Ḥasan al-Māḍī [i.e. the tenth Imam] who when asked about the verse: "to make it superior over all religions," had said, "He [Allah] will dominate it over all the religions at the time of the Qā'im's rising. Allah says, 'And Allah will complete His Light,' [means] the mastership (wilāya) of the Qā'im. . ."
327. The Book of Faḍl
1- Quran 9:33 and 61:9.
2- Tafsīr al-tibyān, vol. 5, p. 244; Tafsīr majma` al-bayān, vol. 5, p. 25. He says, "It is the opinion of al-Suddī." Al-Kalbī says, "No religion shall remain but that Islam will prevail over it. This will occur soon—not later—and the Hour will not occur until this happens. Al-Miqdād b. Aswad said, 'I heard the Messenger of Allah say, "There shall not remain a house on the face of the earth belonging to the nomads or those in the cities, except that Allah will enter into it the word of Islam, whether with the honor of an honorable person or the disgrace of a disgraceful person. Either He will honor them and make them believe in [Islam], by which they will be respected, or He will disgrace them and only then they shall believe in Him"'"; Musnad of Aḥmad, vol. 6, p. 4; al-Jāmi` lil-aḥkām al-Qurān, vol. 12, p. 300; Jawāmi` al-jāmi`, p. 318; al-Mustadrak of Ḥākim al-Nīsābūrī, vol. 4, p. 430.
3- Al-Bayān, chap. 35, p. 109; Nūr al-abṣār, chap. 2, p. 153. I say: Apparently, this is Sa`īd b. Jubair's interpretation, but according to the scholars of hadith, if we are unsure that these are Sa`īd b. Jubair's own words, we can attribute these words to the Prophet, Allah's blessings be on him and his family.
4- Al-Kāfī, vol. 1, p. 432, no. 91.
b. Shādhān(1): Ṣafwān b. Yaḥyā, from Muḥammad b. Ḥumrān, from (Imam) Ja`far b. Muḥammad al-Ṣādiq, peace be on him, who said:
Surely the Qā'im from us will be aided by fear and made powerful with assistance. The earth will twist for him [distances will be shortened for him], all the treasures will be exposed for him, and through him, Allah, the Exalted, will dominate His religion over all religions even if the polytheists detest it. His government will encompass the East and West of the earth. No ruined thing shall remain on the earth but that he will revive it. The Spirit of Allah, Jesus the son of Mary, peace be on him, will descend and pray behind him.
Ibn Ḥumrān narrates that someone asked him, "O son of Allah's Messenger! When will the Qā'im from you appear?" He, peace be on him, replied:
When the men will resemble women and the women will resemble men, men will suffice with men and women will suffice with women,(2) women will ride on saddles, false testimonies will be accepted while the true ones will be refuted, blood [murder] will be taken lightly, unlawful sex will be committed, loans will be given with interest and bribes will be taken, the evil shall govern the good, the Sufyānī will emerge from Syria and the Yamānī from Yemen.
The earth will sink at Baydā' and a young man from the progeny of Muḥammad, Allah's blessings be on him and his family, will be killed between the Rukn and
1- Kifāyat al-muhtadī (al-Arba`īn), under tradition no. 39; Ithbāt al-hudāt, vol. 7, chap. 32, sect. 44, p. 140, no. 686; Kashf al-ḥaqq (al-`Arba`īn), no. 30. A tradition similar to this will be mentioned in chapter 36 under no. 669, from Muḥammad b. Muslim, from (Imam) Abū Ja`far Muḥammad al-Bāqir, peace be on him, and it includes: "his name is Muḥammad b. al-Ḥasan al-Nafs al-Zakiyya."
2- This refers to homosexuality and lesbianism—Trans.
the Maqām [at Ka`ba]. His name will be Muḥammad b. Muḥammad and his epithet will be al-Nafs al-Zakiyya (the pure soul). A cry will come from the skies that "salvation is for `Alī and his followers."
It is then that our Qā'im will reappear. When he emerges, he will lean his back on the Ka`ba and three hundred and thirteen men will gather near him. The first thing that he will say will be the verse, "The remnant of Allah is better for you, if you are believers."(1)
Then, he will say, "I am the remnant of Allah, His Proof, and His Caliph upon you." No Muslim will salute him but through these words, "Peace be upon you, O remnant of Allah on His earth." When the ten thousand men assembly meets for the covenant, he will emerge from Mecca. Then, besides Allah, Mighty and Glorified be He, nothing that is worshipped and no idol will remain on earth except that it will catch fire and burn. This will occur after a long occultation.
328. Tafsīr Furāt al-Kūfī(2): Narrated to us Ja`far b. Aḥmad, from Abū `Abd Allah (al-Ṣādiq), peace be on him, who said about the verse: "It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions, even though the polytheists detest it" that "When the Qā'im reappears, there shall not remain a polytheist nor a disbeliever except that he will dislike the reappearance [of the Qā'im]. If [one
2- Tafsīr Furāt al-Kūfī, p. 184; Kamāl al-din, vol. 2, chap. 58, p. 670, no. 16, through his chain of narrators from Muḥammad b. Musa b. al-Mutawakkil, from `Alī b. al-Ḥusayn al-Sa`dābādī, from Aḥmad b. Abī `Abd-Allah al-Barqī, from his father, from Muḥammad b. Abī `Umair, from `Alī b. Abī Ḥamza, from Abū Baṣīr, that Imam Abū `Abd-Allah (al-Ṣādiq), peace be on him, said concerning the saying of Allah, Mighty and Glorified be He, "It is He Who has sent His Messenger with guidance . . . even though the polytheists detest it": By Allah, its meaning has not yet occurred nor will it occur in the future until the Qā'im reappears. When the Qā'im, peace be on him, reappears, there will not remain a disbeliever in Allah, the Great, nor anyone who associates others with the Imam except that they will dislike his reappearance. Even if an infidel (kāfir) or a polytheist (mushrik) hides in a rock, it will call out, "O believer! Within me is a disbeliever; break me and kill him." In Yanābī` al-Mawadda, chap. 71, p. 423, a similar narration has been mentioned from Abū Baṣīr and Samā`a, recorded by Muḥammad b. al-`Abbās in his book Mā nazala min al-Qurān fī Ahl al-Bait `alayhim al-salām from al-Āyāt al-bāhira, p. 263, under the interpretation of sura 61; al-Maḥajja, p. 85, verse 22; al-`Ayyāshī, vol. 2, p. 87, no. 52; Biḥār al-anwār, vol. 51, chap. 5, p. 60, no.58.
of them hides] in a boulder, the boulder will call out, 'O believer! Within me is an unbeliever. Break me and kill him.'"
329. Mashāriq anwār al-yaqīn(1): From Imam al-Ṣādiq, peace be on him, who said: "Surely, this affair will end in the one whom the horsemen will return to humbly from the horizons. He is the one who will make [Islam] prevail over all religions and he is the Mahdī."
330. Majma` al-bayān(2): al-`Ayyāshī narrates through his chain from `Imrān b. Maitham, from `Ibāya that he heard Amīr al-Mu'minīn, peace be on him, say: "'It is He Who has sent His Messenger with guidance and the religion of truth to make it superior over all religions,' Has this already occurred?" [Those present] replied, "Yes." He, peace be on him, said, "No, by the One in Whose hand is my life. Not until there remains no village but that from which the testimony of there is no god but Allah will be called out every morning and evening."
331. Tafsīr al-`Ayyāshī(3): From Samā`a, from Abū Abd-Allah (al-Ṣādiq), peace be on him, (under the verse), "It is He Who has sent . . . even though the polytheists detest it":
When the Qā'im, peace be on him, reappears, there shall remain no one who associates others with the Great Allah and no disbelievers, except that they will dislike his reappearance.
332. Mafātīḥ al-ghayb (al-Tafsīr al-kabīr)(4): Under the interpretation of the saying of [Allah], the Exalted, "It is He Who has sent His Messenger . . .,"
1- Mashāriq anwār al-yaqīn, p. 172; Ithbāt al-hudāt, vol. 7, sect. 25, chap. 32, p. 61, no. 453.
2- Majma` al-bayān, vol. 9, p. 280, under sura 61; Mā nazala min al-Qurān fī Ahl al-Bait `alayhim al-salām, citing al-Āyāt al-bāhira, p. 263, which says: "the testimony of there is no god but Allah and Muḥammad is the Messenger of Allah will be called out every morning and evening"; Jawāmi` al-jāmi`, p. 492 (a short version).
3- Tafsīr al-`Ayyāshī, vol. 2, p. 87, no. 52; al-Maḥajja, p. 85, verse 22.
4- Mafātīḥ al-ghayb, vol. 16, p. 40, under verse 9:33; Rauḍ al-jinān wa rūḥ al-janān, vol. 10, p. 233.
from al-Suddī: "This will occur when the Mahdī emerges."
He also says in al-Sirāj al-munīr under the interpretation of the same verse: "Al-Suddī said, 'This will occur when the Mahdī, peace be on him, emerges.'" It has also been narrated from al-Suddī in Tafsīr abū l-futūḥ(1) that "This will occur when the Mahdī, peace be on him, emerges."
وَعَدَ اللهُ الَّذِینَ آمَنُوا مِنکُمْ وَعَمِلُوا الصَّالِحَاتِ لَیَسْتَخْلِفَنَّهُم فِی الْأَرْضِ کَمَا اسْتَخْلَفَ الَّذِینَ مِن قَبْلِهِمْ وَلَیُمَکِّنَنَّ لَهُمْ دِینَهُمُ الَّذِی ارْتَضَی لَهُمْ وَلَیُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا یَعْبُدُونَنِی لاَ یُشْرِکُونَ بِی شَیْئًا وَمَن کَفَرَ بَعْدَ ذٰلِکَ فَأُوْلَئِکَ هُمُ الْفَاسِقُونَ
Allah has promised those of you who believe and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; They worship Me and don't associate anyone with Me; and whoever is ungrateful after that, then those are the disobedient(2)
333. Shawāhid al-tanzīl(3): Furāt b. Ibrāhīm, from Ja`far b. Muḥammad b. Shīrawayh al-Qaṭṭān, from Ḥuraith b. Muḥammad, from Ibrāhīm b. Ḥakam b. Abān, from his father, from al-Suddī, from ibn `Abbās concerning the verse, "Allah has promised to those of you who believe . . ." He said: "It has been revealed about the family of Muḥammad, Allah's blessings be on him and his family."
334. Shawāhid al-tanzīl(4): Furāt, from Aḥmad b. Mūsā, from Mukhawwal, from `Abd
1- Tafsīr abū l-futūḥ al-rāzī, vol. 6, p. 16, under Verse 9:33.
3- Shawāhid al-tanzīl, vol. 1, p. 413, no. 572. It is worth mentioning that although such traditions do not clearly mention the Mahdī, peace be on him, they do imply that this verse is a promise to the family of Muḥammad, Allah's blessings be on him and his family, to rule the earth, which will be fulfilled during the government of the Mahdī, peace be on him, in the end of times. This can be understood by using other traditions that clearly explain this concept. God willing, this will be explained later on. Anyhow, this tradition has been included amongst those that give glad tidings about his reappearance.
4- Shawāhid al-tanzīl, vol. 1, p. 413, no. 572.
al-Raḥmān, from al-Qāsim b. `Uwf who said: "I heard `Abd-Allah b. Muḥammad say [concerning the verse], 'Allah has promised to those of you who believe and do good deeds . . .' that 'It is for (about) us Ahl al-Bait.'"
335. Al-Durr al-manthūr(1): Aḥmad and ibn Mardawayh have both narrated and Bayhaqī has recorded in al-Dalā'il from Ubay b. Ka`b who said: "When the verse 'Allah has promised to those of you who believe and do good deeds . . .' was revealed to the Prophet, he said, 'Give good news to this nation about loftiness, elevation, religion, help, and establishment on earth. Whoever amongst them performs the deeds of the hereafter for this world [i.e. to reach worldly aims], he will have no share in the hereafter.'"
336. Tafsīr al-Qummī(2): His saying: 'Allah has promised to those of you who believe and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; They worship Me and don't associate anyone with Me' was descended concerning the Qā'im from the progeny of Muḥammad, peace be on him and his forefathers.
337. Al-Iḥtijāj(3): In a lengthy tradition from Amīr al-Mu'minīn, peace be on him, in which he mentions the shortcomings of some of the enemies of the Ahl al-Bait and those who
1- Al-Durr al-manthūr, vol. 5, p. 55. Al-Qurtubī writes in al-Jāmi` li aḥkām al-Qurān (vol. 12, p. 298): "Some people suggest that this promise is for the entire nation in ruling all of earth under the banner of Islam as he, peace be on him, has said, 'The earth folded up for me and I saw its Easts and Wests. Soon, the rule of my nation will reach the places which have been folded up for me.' This is the view of ibn `Aṭiyya in his tafsīr where he says: 'The correct interpretation of this verse is that it is talking about the rule of the entire nation [i.e. all the Muslims]. And making them rulers means they will control the cities and will make them part of [their nation] like what has happened in Syria, Iraq, Khurāsān (North-East Iran), and in the West.'" An Interpretative Discussion It is apparent from the verse that it is addressed to the entire umma and the promise of Allah mentioned in the verse is addressed to those who believed and did good deeds—regardless of these addressees being present or absent during the time in which the verse was revealed—because an address includes both the parties (present as well as absent), as has been demonstrated in the principles of jurisprudence. Apparently, the term earth refers to all of it, not only the lands of Mecca and Medina and those ruled by the Muslims during the era of the Prophet, Allah's blessings be on him and his family, or in the reign of the companions. Therefore, the verse implies that the believers and the believing nation, along with their tribes and groups are the addressees of this divine promise. Thus, in whichever time the aforementioned promise is fulfilled—for this nation in general—the promise of Allah, the Exalted, will be fulfilled. Because of its improbability, it is incorrect to state that the verse implies the rule of the entire umma on the earth from those present during the time of the address to those that shall follow them until the Day of Judgment. For, such an event did not occur even for those who were present during the address or in the era of the Prophet and the companions, when Islam had conquered the Arabian Peninsula and because some of them died or were martyred before this. This does not imply that the verse is of the kind that is general (`ām), but rather, that it has a specific (khāṣ) intention. This arises from the arrangement and the obvious meaning of the context. As we already mentioned, it is improper to interpret the verse as the victories achieved by the Muslims during the era of the companions, because they did not rule the entire earth nor did religion acquire absolute power. The context of the verse also rules out that the promise is only confined to the believers who lived during the time of the companions, and not those who were present during the revelation of the verse, or those who will follow later. The promise to the faithful nation in this verse and its occurrence during the reign of the Mahdī, peace be on him, who will rule the entire earth and fill it with justice, equality, and safety, is the only interpretation that is in harmony with the verse just as it has been interpreted in the traditions. This can be implied even if the addressees are specifically the Ahl al-Bait and the twelve Imams, peace be on them. We have stated earlier that the word those in the verse is used to show an explanation and not to make a distinction, as has been mentioned in some commentaries. This means that while it is addressed to all of them, the fulfillment of the promise at the hands of one of them is equal to its occurrence for all of them. From what has been mentioned, the falsity of the interpretation of the verse to the conquests of the Muslims during the era of the companions has become clear, because such an interpretation changes the context of the verse from general to specific and changes the meaning of the word 'earth' to a specific piece of land. There is also no reason to apply it to a specific group of people after its generality has been proved and a number of verses in the Holy Quran and mutawātir traditions along with the prophecies of the past prophets, peace be on them, have informed about it. Some of the traditions explaining the reason of the revelation of this verse, in addition to having weak links in the chain of narrators, cannot be cited as a cause for particularizing the generality of the verse—especially since the occurrence is a general event. One wonders at those who argue about the correctness of the rule of the first three caliphs (i.e. Abū Bakr, `Umar, and `Uthmān) on the basis of this verse, without paying attention to the fact that this requires the establishment of some premises and that proving—even one—of these premises is equal to achieving the impossible. Some of these premises are as follows: (a) The promise of Allah, the Exalted, was made specifically to the believers present in the time of the revelation of the verse who lived to see the rule of the companions, and [this promise was not made to] the believers who died prior to that time, came after that time, or Allah will bring forth in the future. (b) The term earth refers to the earth that was ruled by the Muslims in the era of the companions. It neither refers to the land which the Prophet, Allah's blessings be on him and his family, ruled over, nor the earth in its entirety that shall be in the control of the Mahdī, peace be on him, in the end of times. (c) One can use this verse to make this argument when they have proved that those people were indeed believers. This has not been proved and thus we cannot apply the verse generally to everyone. Allah has promised only those who believe and do good deeds. Whenever it is proved that someone qualifies for these two criteria, then the divine promise includes them. (d) Proving that religion has gained absolute power and the fear of the believers has been converted to security. This was definitely not accomplished for the believers during the reign of the three caliphs. (e) Proving the fact that the power the three caliphs equals to the power of religion, because when governance crosses the redlines of religion or even if there is doubt about it following the rules of religion, the promise of religion becoming powerful will not have been accomplished; even if, apparently all other affairs are in conformity with religion, thus, it is not permitted to use this verse to prove that their power was a power for religion.
2- Tafsīr `Alī b. Ibrāhīm, vol. 1, p. 14; Nūr al-Thaqalain, vol. 3, p. 619, no. 22; Tafsīr al-ṣāfī, vol. 2, p. 178; al-Maḥajja, p. 148.
3- Al-Iḥtijāj, vol. 1, p. 382; Nūr al-Thaqalain, vol. 3, p. 619, no. 231.
had gained power and Allah's delay in punishing them. He says:
All these [delays] were [put in place] so that the respite would come to an end which Allah, Blessed and High be He, gave to His enemy Satan; until the Book reaches its time and the word is fulfilled against the disbelievers and the true promise which Allah has explained in His Book approaches: 'Allah has promised to those of you who believe and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them.' This will occur when nothing will remain from Islam except its name and from the Quran save its text.
The owner of the affair (ṣāḥib al-amr) will go in occultation because he will have an [obvious] excuse to do so as mischief will cover the hearts to such an extent that the closest of people to him will have the most enmity against him. It is then that Allah will assist him with an army that you cannot see and He will make the religion of His Prophet, Allah's blessings be on him and his family, prevail at his hands over all other religions, even if the polytheists dislike it.
338. Miṣbāḥ al-Shaykh(1): In the ziyāra of Imam Ḥusayn, peace be on him, which he has narrated from Abū (Imam) `Abd-Allah, peace be on him:
O Allah! multiply Your salutations, Your mercy, and Your blessings upon the progeny of Your Prophet—the progeny who were mistreated, terrified
1- Miṣbāḥ al-Shaykh, p. 727, in the second ziyāra in the Day of `Āshūrā; Nūr al-Thaqalain, vol. 3, p. 619, no. 223.
and belittled; the remnants of the clean, pure, and blessed tree. And O Allah! Elevate their word, make their arguments successful, free them from calamities, straits, the intense darkness of falsehood, and sorrows.
Make the hearts of their Shias and Your party steadfast upon their obedience, their mastership, their help, and their guardianship, and help them and bestow them with patience in the face of the tortures they receive in Your cause.
Make for them witnessed days and praised, fortunate times, in which their salvation will be near and which will be the cause of their establishment and them being assisted (by You), just as You have guaranteed for Your friends in Your revealed Book, for surely, You have said and Your word is the truth: 'Allah has promised to those of you who believe and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; They worship Me and don't associate anyone with Me.'
339. Majma` al-bayān(1): It has been narrated from the Ahl al-Bait, peace be on them, that this verse is about the Mahdī from the progeny of Muḥammad, Allah's blessings be on him and his family. Al-`Ayyāshī has narrated through his chain of narrators from Imam `Alī ibn al-Ḥusayn, peace be on him, that
1- Majma` al-bayān, vol. 7, p. 152; Tafsīr al-`Ayyāshī, under the commentary of verse 55:55.
after reciting the verse, he, peace be on him, said:
By Allah! Those are the followers of us Ahl al-Bait. Allah will deal with them in this manner at the hands of a person from us and he is the Mahdī of this umma. He is the one about whom the Messenger of Allah, Allah's blessings be on him and his family, said, "Even if there remains one day from this world, Allah will prolong that day until a person from my progeny rules. His name will be my name. He will fill the earth with justice and fairness just as it will be filled with unfairness and injustice."
He narrates a similar tradition from (Imam) Abū Ja`far and (Imam) Abū `Abd-Allah, peace be on them, and then says: "Therefore, the term "those of you who believe and do good deeds" refers to the Holy Prophet and his Ahl al-Bait, may Allah's blessings be upon them. The verse also gives them glad-tidings about their governance and power in the cities and the removal of fear from them at the time of the rising of their Mahdī, peace be on him."
340. Majāzāt al-āthār al-nabawiyya(1): The Holy Prophet, Allah's blessings be on him and his family, saw Fatima, peace be on her, hungry with a torn gown, so he wept and said: "Does it not satisfy you, O Fatima, that there shall not remain on the face of earth any house or tent except that respect or disgrace shall enter it because of your
1- Al-Majāzāt al-nabawiyya, p. 420, under no. 337.
father?"(1)
341. Majāzāt al-āthār al-nabawiyya(2): He, Allah's blessings be on him and his family, said: "This religion will certainly enter everywhere that night enters."
I say: In this tradition as well as the previous one, there is no clear mention of the Mahdī, peace be on him, or that he will make such things happen. But, just like the Holy Quran, some narrations explain other narrations. Whoever ponders about what we have mentioned from the verses of the Holy Quran and the traditions— and traditions similar to these—will know that the aim of all of these traditions is one and that is, giving news about Islam's domination over all other religions and the rule of the believers on earth during the government of the Divine Caliph, Imam Mahdī, peace be on him, whom Allah will help to conquer the entire globe.
342. Mā nazala min al-Qurān fī Ahl al-Bait `alayhim al-salām(3): Narrated to us `Alī b. `Abd-Allah, from Ibrāhīm b. Muḥammad al-Thaqafī, from al-Ḥasan b. al-Ḥusayn, from Sufyān b. Ibrāhīm, from `Amr b. Hāshim, from Isḥāq b. `Abd-Allah, from (Imam) `Alī b. al-Ḥusayn, peace be on him, concerning the saying of Allah, Mighty and Glorified be He, "And by the Lord of the heavens and the earth, it is most surely the truth, just as you do speak."(4) He, peace be on him, said:
"It is most surely the truth," refers to the rising of the Qā'im, peace be on him. Concerning him, was revealed, "Allah has promised to those of you who believe
1- That is, those who will follow and obey your father will be respected while others will be disgraced regardless of their place of dwelling—Trans.
2- Al-Majāzāt al-nabawiyya, p. 419, no. 337.
3- Ta'wīl al-āyāt al-ẓāhira, p. 596, under the commentary of 51:23; Ghaybat al-Shaykh, pp. 176–177, no. 33, which mentions "Isḥāq b. `Abd-Allah b. `Alī b. al-Ḥusayn, peace be on him," instead of "Isḥāq b. `Abd-Allah from `Alī b. al-Ḥusayn, peace be on him"; Biḥār al-anwār, vol. 51, chap. 5, pp. 53–54, no. 34; al-Maḥajja, p. 149, verse 57, no. 3; Ithbāt al-hudāt, vol. 3, chap. 32, pp. 501–502, no. 289; Tafsīr al-burhān, vol. 4, p. 232; Yanābī` al-mawadda, chap. 71, pp. 426 429; Ilzām al-nāṣib, vol. 1, pp. 94–95, verse 109.
and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange."
343. Ghaybat al-Nu`mānī(1): Narrated to us Aḥmad b. Muḥammad b. Sa`īd b. `Uqda, from Abū l-Ḥasan Aḥmad b. Yūsuf b. Ya`qūb al-Ju`fī, from his book, from Ismā`īl b. Mihrān, from al-Ḥasan b. `Alī b. Abī Ḥamza, from his father and Wuhaib, from Abū Baṣīr, from (Imam) Abū Abd-Allah, peace be on him, regarding the meaning of His saying, Mighty and Glorified be He: "Allah has promised to those of you who believe and do good deeds that He will most certainly make them rulers in the earth as He has made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; They worship Me and don't associate anyone with Me." He, peace be on him, said: "It was revealed concerning the Qā'im, peace be on him, and his companions."
الَّذِینَ إِن مَّکَّنَّاهُمْ فِی الْأَرْضِ أَقَامُوا الصَّلاَهَ وَآتَوُا الزَّکَاهَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنکَرِ وَلِلَّهِ عَاقِبَهُ الْأُمُورِ
Those, who if We give them power in the land, will keep up the prayers and pay the zakat and enjoin good and forbid evil, and the outcome
1- Ghaybat al-Nu`mānī, chap. 13, p. 240, no. 35; Yanābī` al-mawadda, chap. 71, p. 426.
of all affairs belongs to Allah(1)
344. Shawāhid al-tanzīl(2): Furāt (al-Kūfī), from Aḥmad b. al-Qāsim b. `Ubaid, from Ja`far b. Muḥammad al-Jammāl, from Yaḥyā b. Hāshim, from Abū Manṣūr, from Abū Khalīfa who said:
I and Abū `Ubaida al-Ḥadhdhā' visited (Imam) Abū Ja`far, peace be on him. He asked his slave-girl to get a cushion for us. I said, "There is no need for it, we will sit." He said, "O Abū Khalīfa! Don't reject respect. For surely, none turns down respect except a donkey." I asked him, "How can we recognize the owner of this affair (ṣāḥib al-amr)?" He replied, "The saying of Allah, the Exalted, 'Those, who if We give them power in the land, will keep up the prayers and pay the zakat and enjoin good and forbid evil.' When you see this man from us, then follow him, for surely, he is its owner."
345. Shawāhid al-tanzīl(3): Furāt (al-Kūfī), from al-Ḥusayn b. `Alī b. Zuray` and Ismā`īl b. Abān, from Fuḍail b. al-Zubayr, from Zaid b. `Alī who said: "When the Qā'im from the progeny of Muḥammad, Allah's blessings be on him and his family, rises, he will say, 'O people! We are the ones about whom Allah has promised you in His Book: "Those, who if We give them power in the land . . ."'"
346. Mā nazala min al-Qurān fī Ahl al-Bait `alayhim al-salām(4): Narrated to us Muḥammad b. al-Ḥusayn b. Ḥamīd, from Ja`far b. `Abd-Allah, from Kathīr b. `Ayyāsh, from Abū l-Jārūd, from (Imam) Abū Ja`far,
2- Shawāhid al-tanzīl, vol. 1, pp. 400–401, no. 555; Tafsīr Furāt al-Kūfī, p. 99, except that it includes "until he is recognized" and "He, peace be on him, said, 'When you see this in a man from us, follow him; for surely, he is your master.'"
3- Shawāhid al-tanzīl, vol. 1, p. 401, no. 556; Tafsīr Furāt al-Kūfī, p. 100, with the difference: "from al-Ḥusayn b. Bazī`" I say: The printed manuscript which we have, is from an original one in which the manuscript-writer has intentionally not mentioned the chain of narrators for the sake of conciseness. In this narration he says: "Narrated to us al-Ḥusayn b. `Alī b. Bazī`, through his chain of narrators from Zaid b. `Alī." It is apparent from Shawāhid al-tanzīl that al-Ḥākim (al-ḤHaskānī—its author) had the complete manuscript and hence, he has narrated from Tafsīr Furāt al-Kūfī using his chain of narrators.
4- Ta'wīl al-āyāt al-ẓāhira, p. 339; Tafsīr `Alī b. Ibrāhīm al-Qummī, vol. 2, p. 87, from Abū l-Jārūd; Biḥār al-anwār, vol. 51, chap. 5, pp. 47–48, no. 9; al-Maḥajja, p. 143, verse 53; Tafsīr nūr al-thaqalain, vol. 3, p. 506, no. 1611; Tafsīr majma` al-bayān, vol. 7, p. 88, from (Imam) Abū Ja`far, peace be on him, who said: "By Allah, we are them . . ."; Ilzām al-nāṣib, p. 76, verse 58; Tafsīr al-burhān, vol. 3, p. 95.
peace be on him, concerning His saying, Mighty and Glorified be He: "Those, who if We give them power in the land, will keep up the prayers and pay the zakat and enjoin good and forbid evil, and the outcome of all affairs belongs to Allah." He, peace be on him, said:
This (verse) is about the progeny of Muḥammad, the Mahdī, and his companions. Allah, the Exalted, will make them rule all the earth. Through them, Allah, Mighty and Glorified be He, will destroy the innovations (al-bida`) and falsehood—the same way that the fools had caused the truth to die—until no sign of unfairness will be visible. They will enjoin good and forbid evil, and the outcome of all affairs belong to Allah."
أُذِنَ لِلَّذِینَ یُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللهَ عَلَی نَصْرِهِمْ لَقَدِیرٌ
Permission (to fight) is given to those upon whom war is made, because they are oppressed, and most surely Allah is well able to assist them(1)
347. Ghaybat al-Nu`mānī(2): Informed us `Alī ibn al-Ḥusayn al-Mas`ūdī, from Muḥammad b. Yaḥyā al-`Aṭṭār al-Qummī, from Muḥammad b. Ḥasan al-Rāzī, from Muḥammad b. `Alī al-Kūfī, from `Abd al-Raḥmān b. Abī Najrān, from al-Qāsim, from Abū Baṣīr, from (Imam) Abū `Abd-Allah, peace be on him, concerning the saying of Allah, Mighty and Glorified be He: "Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them." He said: "It is about the Qā'im, peace be on him, and his companions."
2- Ghaybat al-Nu`mānī, chap. 13, p. 241, no. 38; Apparently, a mistake has occurred while recording the name of the narrator who narrates from Abū Baṣīr. It should be `Āṣim b. Ḥamīd, not Qāsim. He is the one from whom `Abd al-Raḥmān b. Abī Najrān has narrated. As for Abū Baṣīr, it is possible that he is Laith b. al-Bakhtarī or Yaḥyā b. al-Qāsim, because `Āṣim b. Ḥamīd has narrated from both of them. Allah knows the best; al-Maḥajja, p. 142.
Mā nazala min al-Qurān fī Ahl al-Bait `alayhim al-salām(1): Narrated to us al-Ḥusayn b. Aḥmad al-Mālikī, from Muḥammad b. `Īsā, from Yūnus, from al-Muthannā al-Ḥannāṭ, from `Abd-Allah b. `Ajlān, from (Imam) Abū Ja`far, peace be on him, concerning the saying of Allah, Mighty and Glorified be He: "Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them." He said: "It is about the Qā'im, peace be on him, and his companions."
أَیْنَ مَا تَکُونُواْ یَأْتِ بِکُمُ اللهُ جَمِیعًا
Wherever you are, Allah will bring you all together(2)
349. Majma` al-bayān(3): It has been narrated from the Ahl al-Bait, peace be on them, that this verse refers to the companions of the Mahdī, peace be on him, in the end of times. Imam al-Riḍā, peace be on him, says: "By Allah, when our Qā'im rises, Allah will gather towards him his Shias from all the lands."
It has been narrated in Tafsīr al-`Ayyāshī from Abī Sumayna, from one of the slaves of (Imam) Abū l-Ḥasan, peace be on him, who said: "I asked (Imam) Abū l-Ḥasan, peace be on him, about His saying, the Exalted, 'wherever you are, Allah will bring you all together.' He, peace be on him, replied, 'By Allah, when our Qā'im rises, Allah will gather (for him) our Shias from all the lands.'"
350. Tafsīr al-`Ayyāshī(4) : In a lengthy tradition from (Imam) Abū Ja`far al-Bāqir, peace be on him:
Then, the Qā'im, peace be on him,
1- Ta'wīl al-āyāt al-ẓāhira, p. 334; al-Maḥajja, p. 142, verse 52.
2- Quran 2:148.
3- Majma` al-bayān, vol. 1, p. 231; Tafsīr al-`Ayyāshī, vol. 1, p. 66, no. 117. Apparently the tradition no. is 118 because 117 is the previous tradition; Biḥār al-anwār, vol. 52, chap. 26, p. 291, no. 27.
4- Tafsīr al-`Ayyāshī, vol. 1, p. 64, no. 117.
will stand between the Rukn and the Maqām (beside Ka`ba) and will perform prayers. He will complete them while his minister is beside him. He will then say, "O People! Verily, we seek the help of Allah against those who oppressed us and withheld our rights. Whoever disputes us concerning Allah, then we are closer to Allah. Whoever disputes us concerning Adam, then we are the closest people to Adam.
Whoever disputes us concerning Noah, then we are the closest people to Noah. Whoever disputes us concerning Abraham, then we are the closest people to Abraham. Whoever disputes us concerning Muḥammad, may God's blessings be on him and his family, then we are the closest people to Muḥammad, may God's blessings be upon him and his family. Whoever disputes us concerning the Prophets, then we are the closest people to the Prophets.
Whoever disputes us concerning the Book of Allah, then we are the closest people to the Book of Allah. Surely, we testify and so does every Muslim today, that we have been oppressed, driven away, and rebelled against. [We have been] removed from our houses, our wealth, and our families and we have been defeated. Beware! Surely, we seek the help of Allah today and so does every Muslim." By Allah! A little more than Three Hundred and Ten people—which include fifty women—will gather at Mecca all of a sudden and unexpectedly, like the wind-driven, scattered clouds of autumn(1) while some of them are following the others. This
1- The author of al-Nihāya says: "the saying of `Alī, peace be on him, 'Then they will gather towards him, peace be on him, like the clouds of autumn,' i.e. like the scattered clouds. Autumn has been specifically mentioned because it is the beginning of winter, in which the clouds are all scattered and tattered, then they gradually integrate" (vol. 4, p. 59, under the root Qa-Za-`A).
is the [meaning of the] verse which Allah has stated: "Wherever you are, Allah will bring you all together, Allah has power over all things."
351. Ghaybat al-Nu`mānī(1): Narrated to us Aḥmad b. Muḥammad b. Sa`īd, from Aḥmad b. Yūsuf, from Ismā`īl b. Mihrān, from al-Ḥasan b. `Alī, from his father and Wuhaib, from Abū Baṣīr, from Imam Abū `Abd-Allah (al-Ṣādiq), peace be on him, concerning His saying: "Therefore, hasten to [do] good deeds; wherever you are, Allah will bring you all together." He, peace be on him, said: "It was revealed concerning the Qā'im and his companions. They will gather all of a sudden, without a previous appointment."
وَفِی السَّمَاء رِزْقُکُمْ وَمَا تُوعَدُونَ. فَوَرَبِّ السَّمَاء وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّکُمْ تَنطِقُونَ
And in the sky is your sustenance and what you are promised. And by the Lord of the sky and the earth! It is most surely the truth just as you are speaking(2)
352. Ghaybat al-Shaykh(3): Informed us al-Sharif Abū Muḥammad al-Muḥammadī, from Muḥammad b. `Alī b. Tammām, from al-Ḥusayn b. Muḥammad al-Qiṭa`ī, from `Alī b. Aḥmad b. Ḥātim al-Bazzāz, from Muḥammad b. Marwān, from al-Kalbī, from Abū Ṣāliḥ, from `Abd-Allah b. al-`Abbās, concerning the saying of Allah, the Exalted, "And in the sky is your sustenance and what you are promised. And by the Lord of the sky and the earth! It is most surely the truth just as you are speaking." He said: "[It is about] the rising of the Qā'im." It is similar to: "wherever you are, Allah
1- Ghaybat al-Nu`mānī, chap. 13, p. 241, no. 37; Biḥār al-anwār, vol. 51, chap. 5, p. 58, no. 52.
2- Quran 51:22–23.
3- Ghaybat al-Shaykh, pp. 175–176, no. 132; Biḥār al-anwār, vol. 51, chap. 5, p. 53, no. 23 and p. 63, no. 65; Tafsīr al-burhān, vol. 4, p. 232; Ithbāt al-hudāt, vol. 3, chap. 32, sect. 12, p. 501, no. 286; al-Maḥajja, pp. 210–211, verse 91.
will bring you all together" which he also said about: "They are the companions of the Qā'im, Allah will gather them together in one day."
I say: Regarding this subject, there are numerous traditions concerning the interpretation of this verse. The author of Tafsīr al-burhān has recorded fourteen traditions from reliable and authentic books.
The traditions with the following numbers—which are interpretations for the verses of the Holy Quran—also establish the goals of this chapter: 905, 904, 903, 696, 695, 692, 596, 574, 994, 993, 992, 991, 962, 936, 907, 906, 1121, 1122, 1123, 1124, 1125, 1126, 1040, 1014, 1004, 1156, 1152, 1151, 1149, 1148, 1147, 1146, 1144, 1143, 1142, 1141, 1158, 1157, and 1175.
The verses are as follows:
". . . and made complete to you His favors (both) apparent and hidden,"(1)no. 574
"And by the day when it shows it,"(2) no. 596
"Or, He who answers the distressed one when he calls upon Him and removes the hardship,"(3) no. 903–907
"And if We hold back from them the punishment until a certain time,"(4) no. 903, 1142, 1147, and 1149
"And if you were to see when they become terrified, but (then) there shall be no escape and they shall be seized from a near place,"(5) no. 903 and 1175
"The remnant of Allah is better for you if you are believers,"(6) No. 936 and 1105
". . . and give good news to the patient ones; those, whom when a misfortune befalls them,"(7) no. 962
"If We want, We will send down upon them a sign from the
7- Quran 2:155–156.
heaven to which they would bend their necks in humility,"(1) no. 991, 992, 993, 1004, 1014, and 1040
"And listen on the day when the caller shall call from a near place. The day when they shall truly hear the loud voice,"(2) no. 994
"Say: 'On the Day of victory, becoming faithful will not benefit those who disbelieved (before), nor will they be given respite,"(3) no. 1122
". . . and to Him submits whoever is in the skies and the earth, willingly or unwillingly,"(4) no. 1123 and 1124
"The kingdom on that day shall rightly belong to the Beneficent,"(5) no. 1125
"And say: 'truth has come and falsehood has perished, surely falsehood is bound to perish,"(6) no. 1126
"We have entrusted with it a people who are not disbelievers in it,"(7) no. 1146
"Then Allah will bring a people, He shall love them and they shall love Him, (they will be) humble before the believers, mighty against the unbelievers,"(8) no. 1146
"Know that Allah gives life to the earth after its death,"(9) no. 1156–1158
"On the day when some of the signs of your Lord shall come, becoming faithful shall not profit a soul, which did not believe before,"(10) no. 692
"And most certainly We will make them taste the nearer punishment before the greater punishment,"(11) no. 695
These are twenty-eight verses about him. Whoever wants to know all the verses in this regard must refer to books exclusively compiled on the subject like al-Baḥrānī's al-Maḥajja fī mā nazala fī l-Qā'im al-Ḥujja.
The traditions that give glad-tidings about him
4- Quran 3:83.
10- Quran 6:158.