Jump to content

Rate this topic

Recommended Posts

Salaam `alaykum. For the past number of years, I have been working on a project on and off focused on the 12th Imam. I wanted to create a comprehensive book on the Mahdi that included only the most reliable narrations. I started the project by collecting every narration I could find on the Mahdi. Then, I (with the help of others) graded each of the narrations with a methodology described in the introduction. I then translated the most reliable reports and put them in a document. I have included detailed footnotes in the book, with commentary and rijal information, and introductions to each chapter. InshaAllah this work produces the most benefit in learning about our Imam and establishing a relationship with him. I ask all who benefit from this work to pray for me. May Allah accept this from us, by the right of Muhammad and his Household.

The PDF can be viewed and downloaded here: https://www.scribd.com/document/348979776/Qiyam-al-Qa-im

-----------

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

قيام القائم

The Rise of the Qa’im

ظهورالمهدي في روايات معتبرة

The Appearance of the Mahdi in Established Narrations

قائم إبن محمد

Compiled By: Qa’im Muhammad

May 20, 2017

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1.  Preliminaries……………………….............................. 3

2.  Recognition of the Imam………………………………..6

3.  The Birth of the Imam…………………………………16

4.  The Imam in the Qur’an………………….……………29

5.  Fiqh Regarding the Imam……………………………..43

6.  Ambassadors of the Imam……………………………64

7.  The Qa’im, the Prophets, and the Righteous……….80

8.  The Occultation of the Imam…………………….......93

9.  The Sufyani…………………………………………...109

10. The Uprising of the Imam…..……………………..115

11. The Imam’s Companions……………………….....135

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

بسم الله الرحمن الرحيم

Praise be to Allah, the Unique, the Besought of All: He does not beget, and He was not begotten. He has no partners: all things are unlike Him and He is unlike all things. Vision does not perceive Him, and He perceives all vision. The people cannot grasp Him with their imagination and we are incapable of describing Him. He is the Originator of all that exists, and His creation is wholly contingent upon Him. He is eternal: the First who is beyond beginnings, the Last who is beyond endings, and the everlasting who is beyond the likeness of all created things. Mankind cannot comprehend even one of His blessings while His blessings are many. So, may His blessings be upon the foremost of His prophets, the Righteous and Truthful (as-Sadiq al-Amin), His slave (`Abdullah), the Liberator (al-Fateh), the Seal of Prophethood (al-Khatim an-Nubuwwa), the Sufficient (al-Kafi), the prophesied Prophet, Abu’l Qasem Muhammad b. `Abdillah b. `Abd al-Muttalib صلى الله عليه وآله, the Messenger of Allah and His mercy to the worlds. May Allah likewise bless his progeny, who have been purified from uncleanliness; the ones who inherited the Message and the divinely-appointed Caliphate to protect Allah’s religion from corruption. May the peace of Allah be upon His worshipers, who have held onto the Qur’an and Ahl al-Baytعليهم السلام  and lived their life according to the submission to Allah (Islam).

Islam is the straight path and our Umma is the intermediate nation. Our religion was established to satisfy our needs in this world and the next. Out of His infinite majesty and mercy, Allah revealed His religion to humanity to give us a perfected means of organizing our lives and societies. As humans, we require systems in the spheres of politics and legislation, health and sanitation, social and familial relationships, and philosophical and spiritual fulfillment – and Islam has delivered all of that. Throughout the continual development of human civilizations, Allah has steadily built Islam through His communication with the nations.

He has communicated to us through His angels, His books, and His representativesعليهم السلام. Allah’s prophets and their deputies are the models of emulation for any society: they eat as men should eat, they sleep as men should sleep, they marry as men should marry, and they are the elite of the elites, set to guide us through all matters. The final Messenger صلى الله عليه وآله came with the finality of Allah’s religion, and through Him, Allah revealed the Noble Book and the Sunna by which all people should abide.

The death of Muhammadصلى الله عليه وآله  marked the end of divine revelation (wahi), and thus, the religion of Islam was brought to its final form. But, the representatives of Allah have not left us, as the Prophetصلى الله عليه وآله  left the Qur’an and his Householdعليهم السلام  to remain as two testaments for us to hold onto in his absence. The first is the Book of Allah, which are His verbatim words and Law. The second are the immaculate Imams عليهم السلام, who became teachers of the pure interpretations, the protectors of the divinely-inspired exegesis, the failsafe leaders and judges, the legatees, the warriors, and the retainers of the Divine’s secrets. Just as the stars in the sky are a safeguard to the inhabitants of the heavens, Ahl al-Bayt عليهم السلام are the safeguard for the inhabitants of the Earth.

The first Imam was `Ali b. Abi Talib عليه السلام, the Commander of the Faithful (Amir al-Mu’mineen), who was divinely appointed by the Messenger of Allahصلى الله عليه وآله  at Ghadir Khumm. The Imams were appointed successively by the predecessors, and were leaders in the midst of the people. They were experts in theology, jurisprudence, exegesis, history, eschatology, and the sayings of the Prophet صلى الله عليه وآله. Their Shi`a were aware that the final Imam would soon be born, and would be the awaited one prophesied by the Messenger صلى الله عليه وآله. That Imam is the Qa’im, the Mahdi, the Proof from the Household, and the Master of this Order عليه السلام. The Prophetصلى الله عليه وآله  said, “Even if there were only one day left in this life, Allah will lengthen that day so a man from my progeny may appear and establish justice and equity on Earth, as it would be fraught with injustice and oppression”.

As the Imams passed away and new Imams were appointed, narrations about the awaited Qa’im were orally and textually distributed within the Muslim community. It became widely narrated (mutawater) that the final Imam would be the Qa’im عليه السلام, who would go into occultation, and then emerge to establish justice. However, the identity of the Qa’im was in question, as many liars claimed to be the awaited one, and many Islamic sects mistakenly attributed this position to earlier personalities. As a result, many of our narrations regarding the Hidden Imam عليه السلام  have reached us via the disbelieving extremists (ghulat), the liars who intended to further their worldly agendas, and members of other Shi`i sects. Many narrations have also come to us through unknown (majhool) transmitters.

The twelfth Imamعليه السلام  has fulfilled the prophecies regarding his birth and occultation, and successfully guided his community for decades. But, his state in the minor and major occultation did not allow him to prevent the distribution of inauthentic or fabricated material. Hence, we must return to scholarly tools of ijtihad to determine which of these narrations come from reliable sources and which do not.

To initiate this task, I have resorted to the use of `ilm ad-diraya to separate stronger narrations from weaker ones. First, I collected a sample of hundreds of narrations about the Qa’imعليه السلام  from various classical books of hadith. Then, using both modern and classical Imami books of rijal, these narrations were graded based on a strict standard. This way, we could guarantee that the final group of narrations in this collection would be the most reliable.

That being said, one must consider the following. Firstly, the science of grading chains of narrators is somewhat subjective. Not all transmitters labelled as weak are necessarily always lying, and not all transmitters labelled as reliable are necessarily always accurate. Some scholars disagreed with each other on the status of transmitters and how they were to be graded. Moreover, it seems that a major focus of our rijal books is the combatting of ghulat transmitters; and not all those associated with extremist beliefs or extremist individuals were necessarily inaccurate. It must also be considered that although our standards were strict, those who worked on this project are fallible people, and therefore some defects may exist in the research. Anything true is from Allah, and anything false is from us, and we pray that Allah forgives us for our shortcomings. Lastly, it must be known that only a sample of the existing hadith corpus was graded, and therefore, it is probable that much reliable material on this subject exists outside of this book.

For this collection, we used a variety of classical sources, including al-Kulayni’s al-Kafi, Saduq’s Kamal ad-Deen, Amali, Khisal, and `Uyoon Akhbar ar-Rida, Nu`mani’s Ghayba, Tusi’s Ghayba and Tahdheeb, Saffar’s Basa’ir ad-Darajat, Himyari’s Qurb al-Isnad, al-Barqi’s Kitab al-Mahasin, Kashi’s Rijal, and Muslim’s Sahih. Gradings of ahadith from al-Kafi sometimes coincide with those given by `Allama al-Majlisi in his Mirat al-`Uqool. Khoei’s Mu`jam ar-Rijal was used to collect biographical evaluations for this collection. We did not accept the tawtheeq of narrators present in Kamil az-Ziyarat as a sufficient proof for their reliability. We accepted the narrators present in Tafsir al-Qummi as mamdooh as opposed to thiqa if they do not receive tawtheeq outside of the book. The taraddi and tarahhum of Saduq’s shaykhs were partially accepted (but explicitly noted) in chains where a technically majhool shaykh is the only defect. Ibrahim b. Hashim was accepted as thiqa as opposed to mamdooh or majhool, because he was relied upon by Ibn al-Walid, Ibn Tawus, and other Shi`i scholars. Many narrations from Tusi’s Ghayba, Basa’ir ad-Darajat, al-Mahasin and Qurb al-Isnad survive through technically unreliable turuq, and hence, most gradings from these three collections are based solely on the examination of the isnad. These are highly esteemed and classical books, and many have argued for their historical reliability. Their established (mu`tabar) contents are valuable in understanding the scholarly discourse on Islamic eschatology. The two narrations from Muslim’s Sahih were included for polemical reasons.

May Allah forgive us our sins, send our salutations to the Hidden Imam عليه السلام, hasten his triumphant appearance, include us from among his followers, increase our knowledge and good deeds, accept our dead and our martyrs into Paradise, and have mercy on us in this world and the next.

 

 

 

 

 

 

 

 

 

 

 

 

حسبنالله ونعم الوكيل

Allah is Sufficient for us, for He is the Best Trustee.

لا تنسونا في دعائكم

Do not forget us in your du`a’,

Qa’im Muhammad

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

الإعتراف بالإمام

Recognition of the Imam

 

 

 

            The Twelver Shi`a expression of wilaya necessitates the perpetual presence of an Imam. The Imam is a divinely-appointed leader, teacher, guide, and role model for the creation. The Imam is Allah’s vicegerent and steward over the world, without whom the Earth would perish. He is the primary vessel of divine guidance, and his presence on the Earth ensures the delivery of divine bounties, including the respite of those who have not yet accepted him in faith. An Imam is bestowed with this lofty station due to his utmost servitude to Allah, and his dedication is an example to believers. The perfection of the Imam’s characteristics is considered the foremost sign of Allah in the creation, because the wisdom, beauty, mercy, and justice of the Imam are but a reflection of Allah’s divine attributes. Thus, a believer must recognize the Imams, and form a relationship with them, because they are the chief bearers of Allah’s light. A believer who sincerely recognizes the Imams defers to their leadership, emulates their goodness, and develops a strong affinity for them.

            The Mahdi is the inheritor of the qualities and the relics of every preceding guide, and therefore, rejection of him is akin to the rejection of all of his precedessors. In his seclusion, the believers pray for his success, yearn for his return, and consider him to be their true leader.
 

 

 

 

The Caliphate

 

 

 

وحدثنا أحمد بن عبد الله بن يونس حدثنا عاصم بن محمد بن زيد عن أبيه قال: قال عبد الله قال رسول الله : لا يزال هذا الأمر في قريش ما بقي من الناس اثنان

 

 

 

Ahmad b. `Abdillah b. Yunus from `Asem b. Muhammad b. Zayd from his father from `Abdillah.

He said: The Messenger of Allah said: This Order (i.e. the Caliphate) will remain among the Quraysh even if only two people were left.[1] (Sahih Muslim, Book 33, Book of Government, hadith #4)

 

 

 

 

 

 

 

 

 

حدثنا قتيبة بن سعيد حدثنا جرير عن حصين عن جابر بن سمرة قال: سمعت النبي يقول: إن هذا الأمر لا ينقضي حتى يمضي فيهم اثنا عشر خليفة قال ثم تكلم بكلام خفي علي قال: فقلت لأبي ما قال: قال كلهم من قريش

 

 

 

Qutayba b. Sa`eed from Jareer from Hussayn from Jabir b. Samura.

He said: I heard the Prophet say: Surely, this Order (i.e. the Caliphate) will not cease until there have been twelve Caliphs among them.[2] The narrator said: The Prophet then said something I could not follow. I said to my father: What did he say? He said: All of them will be from Quraysh.[3] (Sahih Muslim, Book 33, Book of Government, hadith #5)

 

 

 

Imams of Guidance and Imams of Disbelief

 

 

 

محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن محبوب، عن عبد الله بن غالب، عن جابر، عن أبي جعفر عليه السلام قال: قال: لما نزلت هذه الآية: “ يوم ندعو كل اناس بإمامهم " قال المسلمون: يا رسول الله ألست إمام الناس كلهم أجمعين؟ قال: فقال رسول الله صلى الله عليه وآله: أنا رسول الله إلى الناس أجمعين ولكن سيكون من بعدي أئمة على الناس من الله من أهل بيتي، يقومون في الناس فيكذبون، ويظلمهم أئمة الكفر والضلال وأشياعهم، فمن والاهم، واتبعهم وصدقهم فهو مني ومعي وسيلقاني، ألا ومن ظلمهم وكذبهم فليس مني ولا معي وأنا منه برئ.

 

 

Muhammad b. Yahya from Ahmad b. Muhammad from al-Hasan b. Mahbub from `Abdillah b. Ghalib from Jabir from Abu Ja`far عليه السلام. He said:

He said: When this verse was revealed, “The day we will call every person with their Imam” (17:71) the Muslims said: O Messenger of Allah, are you not the Imam of all of the people altogether? He said: So the Messenger of Allah صلى الله عليه وآله said: I am the Messenger of Allah to the people altogether, but there shall be Imams over the people after me from Allah from my Ahl al-Bayt, rising amongst the people. So the Imams of kufr and misguidance and their partisans will bely them and oppress them. Surely, whoever is loyal to them and follows them and believes in them is from me. Surely, whoever oppresses them and assists upon their oppression and belies them is not from me and not with me, and I dissociate from him. (al-Kafi, Volume 1, Book 4, Chapter on the two Imams in the Qur’an: An Imam that calls to Allah, and an Imam that calls to the Fire, hadith #1)

(sahih) (صحيح) 

 

 

 

 

 

 

وبهذا الاسناد ، عن علي بن مهزيار ، عن فضالة ، عن أبان بن عثمان ، عن ابن أبي عمير ، عن الحسين بن أبي العلاء ، عن أبي عبد الله عليه السلام قال : قلت له : تكون الأرض بغير إمام قال : لا ، قلت : أفيكون إمامان في وقت واحد ؟ قال : لا إلا وأحدهما صامت ، قلت : فالامام يعرف الامام الذي من بعده ؟ قال : نعم ، قال : قلت : القائم إمام قال : نعم إمام بن إمام قد أوتم به قبل ذلك .

 

 

 

And by this isnad[4] from `Ali b. Mehzayar from Fadala from Aban b. `Uthman from Ibn Abi `Umayr from al-Husayn b. Abu’l `Alaa’[5] from Abu `Abdillah عليه السلام.

He said: I said to him: Can the Earth remain without an Imam? He said: No. I said: Can there be two Imams at the same time? He said: No, unless one of them were silent. I said: So the Imam knows who the Imam will be after him? He said: Yes. He said: I said: Is the Qa’im an Imam? He said: Yes, he is an Imam and the son of an Imam – and that which came before him (i.e. Imamate) will be completed through him. (Kamal ad-Deen, Volume 1, Continuation of Successorship from Prophet Adam, hadith #17)

(hasan) (حسن)

 

 

 

محمد بن يعقوب، عن محمد بن يحيي، عن احمد بن محمد، عن البرقي، عن خلف بن حماد، ‌عن ابان بن تغلب، قال: قال ابو عبد الله عليه السلام: الحجة قبل الخلق وبعد الخلق ومع الخلق.

 

 

 

Muhammad b. Ya`qub from Muhammad b. Yahya from Ahmad b. Muhammad from al-Barqi from Khalaf b. Hamad from Aban b. Taghlub.

He said: Abu `Abdillah عليه السلام said: The Proof (hujja) is before the creation, after the creation, and with the creation.[6] (al-Kafi, Volume 1, Book 4, The Proof is not Established for Allah except with an Imam, hadith #4)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Those who recognize their Imam will be rewarded

 

 

 

علي بن ابراهيم، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة قال: قال أبو عبدالله عليه السلام: اعرف إمامك فإنك إذا عرفت لم يضرك، تقدم هذا الامر أو تأخر

 

 

 

`Ali b. Ibrahim has narrated from his father from Hamad b. `Isa from Hariz from Zurara.

He said: Abu `Abdillah عليه السلام said: Recognize your Imam,[7] for when you have recognized him, the advancement or delay of this Order[8] will not harm you. (al-Kafi, Volume 1, Book 4, Whoever Recognizes This Order Will Not Be Harmed By Its Hastening or its Delay, hadith #1)

(sahih) (صحيح)

 

 

 

عنه، عن ابن فضال، عن ثعلبة بن ميمون قال: أعرف إمامك [ فإنك ] إذا عرفته لم يضرك تقدم هذا الامر أو تأخر، ومن عرف إمامه ثم مات قبل أن يرى هذا الامر ثم خرج القائم عليه السلام كان له من الاجر كمن كان مع القائم في فسطاطه . 

 

 

 

From him[9] from ibn Faddal[10] from Tha`laba b. Maymun.[11] 

He said: Recognize your Imam, for surely when you have recognized him, the advancement or delay of this Order will not harm you. And whoever recognizes his Imam then dies prior to seeing this Order, then the Qa’im عليه السلام comes forth, there would be for him the same reward as those who will be with the Qa’im in his pavilion. (Tusi’s Ghayba, Signs Preceding His Appearance, hadith #472)

(muwathaq) (موثق)

 

 

 

 

 

 

 

 

 

 

 

 

Recognition of the Imam is obligatory

 

 

 

عنه (3)، عن أبي الجارود قال: قلت لابي جعفر (عليه السلام): يا ابن رسول الله هل تعرف مودتي لكم وانقطاعي إليكم وموالاتي إياكم؟ قال: فقال: نعم، قال:  فقلت: فإني أسألك مسألة تجيبني فيها فإني مكفوف البصر قليل المشي ولا أستطيع زيارتكم كل حين قال: هات حاجتك، قلت: أخبرني بدينك الذي تدين الله عز و جل به أنت وأهل بيتك لادين الله عز وجل به قال: إن كنت أقصرت الخطبة (1) فقد أعظمت المسألة والله لاعطينك ديني ودين آبائي الذي ندين الله عز وجل به، شهادة أن لا إله إلا الله وأن محمدا رسول الله (صلى الله عليه وآله) والاقرار بما جاء به من عند الله والولاية لولينا والبراءة من عدونا والتسليم لامرنا وانتظار قائمنا والاجتهاد والورع.

 

 

 

From him[12] from Abu’l Jarud.[13]

He said: I said to Abu Ja`far عليه السلام: O son of the Messenger of Allah, do you recognize my love for you, my dedication to you, and my allegiance to you? He said: So he said: Yes. He said: So I said: So I will ask you a question that you must answer for me, for I am blind, I walk little, and I cannot visit you often. He said: What is your need? I said: Inform me of your religion, which you and your Ahl al-Bayt practice for Allah عز و جل. He said: I will summarize the speech for you, for the question is important. By Allah, I will give you my religion and the religion of my forefathers, which we practice for Allah عز و جل: the testimony that there is no god except Allah, and that Muhammad is the Messenger of Allah صلى الله عليه وآله, and the belief in that which he came with from Allah, and the walaya for our wali and dissociation from our enemy, and submitting to our Order, and awaiting our Qa’im, and diligence and piety. (al-Kafi, Volume 2, The Essentials of Islam, hadith #10)

(muwathaq) (موثق)

 

 

 

وحدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار والحسن بن متيل الدقاق وعبد الله بن جعفر الحميري جميعا قالوا حدثنا محمد بن الحسين بن أبي الخطاب ويعقوب بن يزيد وإبراهيم بن هاشم جميعا عن محمد بن أبي عمير وصفوان بن يحيى جميعا عن عبد الله بن مسكان عن أبي عبد الله عليه السلام قال من أنكر واحدا من الأحياء فقد أنكر الأموات.

 

 

 

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar, Hasan b. Matheel ad-Daqqaq, and `Abdillah b. Ja`far al-Himyari narrated from Muhammad b. al-Husayn b. Abu’l Khattab, Ya`qub b. Yazid, and Ibrahim b. Hashim from Muhammad b. Abi `Umayr and Safwan b. Yahya from `Abdillah b. Muskan from Abi `Abdillah عليه السلام.

He said: One who denies the one who is alive is like one who has denied those who are dead.[14] (Kamal ad-Deen, Volume 2, Those Who Denied that the Qa’im was the Twelfth Imam, hadith #2)

(sahih) (صحيح)

 

 

 

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن غياث بن إبراهيم عن الصادق جعفر بن محمد عن أبيه عن آبائه عليهم السلام قال قال رسول الله صلى الله عليه وآله وسلم من أنكر القائم من ولدي فقد أنكرني.

 

 

 

Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrated from his father from Muhammad b. Abi `Umayr from Ghiyath b. Ibrahim[15] from as-Sadiq Ja`far b. Muhammad from his father from his forefathers عليهم السلام.

They said: The Messenger of Allah صلى الله عليه وآله وسلم said: Whoever denies the Qa’im from my offspring will have denied me. (Kamal ad-Deen, Volume 2, Those Who Denied that the Qa’im was the Twelfth Imam, hadith #8)

(sahih) (صحيح)

 

 

 

وعنه، عن عبد الله بن ميمون القداح، عن جعفر، عن أبيه قال: " قال علي بن ابي طالب عليه السلام: منا سبعة خلقهم الله عزوجل لم يخلق في الارض مثلهم: منا رسول الله صلى الله عليه وآله سيد الاولين والآخرين وخاتم النبيين، ووصيه خير الوصيين، وسبطاه خير الاسباط حسنا وحسينا، وسيد الشهداء حمزة عمه، ومن قد طار مع الملائكة جعفر، والقائم "

 

 

 

And from him[16] from `Abdillah b. Maymun al-Qadah from Ja`far from his father.

He said: `Ali b. Abi Talib عليه السلام said: From us there are seven that Allah عزوجل has created that He did not create in their likeness in the world: from us is the Messenger of Allah صلى الله عليه وآله, the master of the firsts and the lasts and the Seal of Prophets, and his deputy[17] is the best of deputies, and his tribe is the best of tribes – Hasan, Husayn, his uncle Hamza [who is] the master of martyrs,[18] Ja`far [who is] the one who soared with the angels, and the Qa’im. (Qurb al-Isnad, hadith #84)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

الحسن بن ظريف، عن أبيه ظريف بن ناصح قال: كنت مع الحسين بن زيد ومعه ابنه علي، إذ مر بنا ابو الحسن موسى بن جعفر صلى الله عليه فسلم عليه ثم جاز فقلت: جعلت فداك، يعرف موسى قائم آل محمد؟ قال: فقال لي: إن يكن أحد يعرفه فهو. ثم قال: وكيف لا يعرفه وعنده خط علي بن أبي طالب صلى الله عليه وإملاء رسول الله صلى الله عليه وآله. فقال: علي ابنه: يا أبه كيف لم يكن ذاك عند أبي زيد بن علي؟ فقال: يا بني، إن علي بن الحسين ومحمد بن علي سيدا الناس وإمامهم، فلزم يا بني اباك زيد أخاه فتأدب بأدبه وتفقه بفقهه. قال: فقلت: فاريه يا أبه إن حدث بموسى حدث يوصى إلى أحد من أخوته؟ قال: لا والله ما يوصي إلا إلى ابنه، أما ترى - أي بني - هؤلاء الخلفاء لا يجعلون الخلافة إلا في أولادهم 

                                                                                                                                         

al-Hasan b. Thareef from his father Thareef b. Nasih.

He said: I was with al-Husayn b. Zayd and with him was his son `Ali when Abu’l Hasan Musa b. Ja`far صلى الله عليه passed by us, so he greeted him and carried on. So I said: May I be your ransom, does Musa recognize the Qa’im of the Family of Muhammad? He said: So he said to me: If anyone were to recognize him, it would be him. He then said: And how is it that he would not recognize him when he has the writing of `Ali b. Abi Talib صلى الله عليه and the dictations of the Prophet صلى الله عليه وآله?[19] So his son `Ali said: O my father, why was that not with my forefather Zayd b. `Ali? So he said: O my son, surely `Ali b. al-Husayn and Muhammad b. `Ali are the masters of the people and their Imams, so, my son, your forefather Zayd adhered to his brother, and was mannered by his etiquette and was trained by his fiqh.

He said: So I said: So, my father, if something were to happen to Musa, would he depute one from his brothers? He said: No, by Allah, he will not depute anyone except his son. Have you not seen – O my son – that these successors (al-khulafa’) do not make their succession (al-khilafa) go to other than their children? (Qurb al-Isnad, hadith #1227)

(sahih) (صحيح)

 

 

 

الطالقاني، عن أبي علي بن همام قال: سمعت محمد بن عثمان العمري قدس الله روحه يقول: سمعت أبي يقول: سئل أبو محمد الحسن بن علي (ع) وأنا عنده عن الخبر الذي روي عن آبائه (ع) أن الارض لا تخلو من حجة الله على خلقه إلى يوم القيامة وأن من مات ولم يعرف إمام زمانه مات ميتة جاهلية (فقال (ع): إن هذا حق كما أن النهار حق. فقيل له: يابن رسول الله فمن الحجة والامام بعدك؟ فقال: ابني محمد وهو الامام والحجة بعدي، من مات ولم يعرفه مات ميتة جاهلية) . أما إن له غيبة يحار فيها الجاهلون، ويهلك فيها المبطلون، ويكذب فيها الوقاتون ثم يخرج فكأني أنظر إلى الاعلام البيض تخقق فوق رأسه بنجف الكوفة.

 

 

 

at-Talaqani from Abu `Ali b. Hammam. He said: I heard Muhammad b. `Uthman al-`Amri قدس الله روحه  say: I heard my father[20] say:

Abu Muhammad al-Hasan b. `Ali عليه السلام was asked, while I was with him, about a tradition that was narrated from his forefathers عليه السلام that the Earth does not remain without Allah’s Proof over His creation until the Day of Resurrection, and if one were to die without recognizing the Imam of his time, he would die the death of jahiliyya. He عليه السلام said: Surely, this is true just as daytime is true. It was said to him: O son of the Messenger of Allah, who then is the Proof and the Imam after you? So he said: My son MHMD,[21] he is the Imam and Proof after me, whoever dies without recognizing him dies the death of jahiliyya. Behold, he will certainly have an occultation regarding which the ignorant (jahiloon) will be perplexed, the invalidators will be destroyed, and the time-assigners will lie. Then, he will appear. It is as if I am looking at the white banners waving over his head in the Najaf of Kufa. (Kamal ad-Deen, Volume 2, Abu Muhammad Hasan al-`Askari’s Designation of His Son al-Qa’im, hadith #9)

(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)

 

 

 

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن إبراهيم ابن عمر اليماني، عن أبي عبد الله عليه السلام قال: إذا قلنا في رجل قولا، فلم يكن فيه وكان في ولده أو ولد ولده فلا تنكروا ذلك، فإن الله تعالى يفعل ما يشاء.

 

 

Muhammad b. Isma`il[22] from al-Fadl b. Shadhan from Hamad b. `Isa from Ibrahim b. `Umar al-Yamani from Abu `Abdillah عليه السلام. He said: When we say something about a man from us, and that is found in his sons or grandsons, then you must not deny it – for Allah تعالى does what He wishes.[23] (al-Kafi, Volume 1, Book 4, If a Man is Promised to Find Something with His Son but it is Found in His Sons or Grandsons then it is still the Same Promise, hadith #2)

(majhool kal-sahih) (مجهول كالصحيح)

 

 

 

Emulation of the Imams

 

 

 

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال حدثنا محمد بن الحسن الصفار قال حدثنا أحمد بن محمد بن عيسى ومحمد بن الحسين بن أبي الخطاب والهيثم بن أبي مسروق النهدي عن الحسن بن محبوب السراد عن علي بن رئاب عن أبي حمزة الثمالي عن أبي جعفر عليه السلام قال سمعته يقول إن أقرب الناس إلى الله عز وجل وأعلمهم به وأرأفهم بالناس محمد صلى الله عليه وآله وسلم والائمة عليهم السلام فادخلوا أين دخلوا وفارقوا من فارقوا عنى بذلك حسينا وولده عليه السلام فإن الحق فيهم وهم الأوصياء ومنهم الأئمة فأينما رأيتموهم فاتبعوهم وإن أصبحتم يوما لا ترون منهم أحدا فاستغيثوا بالله عز وجل وانظروا السنة التي كنتم عليها واتبعوها وأحبوا من كنتم تحبون وأبغضوا من كنتم تبغضون فما أسرع ما يأتيكم الفرج.

 

 

 

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar narrated. He said: Ahmad b. Muhammad b. `Isa, Muhammad b. Husayn b. Abu’l Khattab, and Haytham b. Abi Masruq an-Nahdi narrated from al-Hasan b. Mahbub as-Sarrad from  `Ali b. Ri’aab from Abu Hamza ath-Thumali.

He said: I heard Abu Ja`far عليه السلام say: The closest of people to Allah عز وجل, the most knowledgeable about Him and the most kind to the people are Muhammad صلى الله عليه وآله وسلم and the Imams عليهم السلام, so enter where they enter and disassociate from whom they disassociate with. This denotes Husayn and his descendants, as the truth is with them and they are the successors; the Imams عليهم السلام are from them. So wherever you see them follow them, and when the day comes when you no longer see one from them, beseech Allah عز وجل and remain on the sunna you are upon. Love those whom you love and hate those whom you hate; and how quickly will the relief come to you. (Kamal ad-Deen, Volume 2, Statements of al-Baqir Regarding the Occultation, hadith #8)

(sahih) (صحيح)

 

 

 

One who awaits this Order dies the death of a martyr

 

 

 

عنه، عن أبيه، عن العلاء بن سيابة قال: قال أبو عبد الله عليه السلام: من مات منكم على أمرنا هذا فهو بمنزلة من ضرب فسطاطه إلى رواق القائم (عليه السلام) بل بمنزلة من يضرب معه بسيفه، بل بمنزلة من استشهد معه، بل بمنزلة من استشهد مع رسول الله (صلى الله عليه وآله)

 

 

 

From him from his father from al-`Alaa’ b. Siyaba.[24]

He said: Abu `Abdillah عليه السلام said: Whoever from you dies upon this Order of ours, then he is of the status of one who sets his pavillion alongside the Qa’im عليه السلام – rather, the status of one who fights alongside him with his sword – rather, the status of one who is martyred alongside him – rather, the status of one who was martyred alongside the Messenger of Allah صلى الله عليه وآله. (al-Mahasin, Volume 1, Whomever Dies Upon This Order is Like Those Who Die With the Messenger of Allah, hadith #145)

(hasan) (حسن)

 

 

 

عنه، عن ابن فضال، عن علي بن عقبة، عن موسى النميري، عن علاء بن سيابة قال: قال أبو عبد الله عليه السلام: من مات منكم على هذا الامر منتظرا له كان كمن كان في فسطاط القائم (ع)

 

 

 

From him from Ibn Faddal from `Ali b. `Uqba from Musa an-Numayri from `Alaa’ b. Siyaba.

He said: Abu `Abdillah عليه السلام said: Whoever from you dies upon this Order, awaiting it, will be like one who is in the pavilion of the Qa’im عليه السلام. (al-Mahasin, Volume 1, Whomever Dies Upon This Order is Like Those Who Die With the Messenger of Allah, hadith #147)

(hasan) (حسن)

 

 

 

عنه، عن ابن فضال، على علي بن شجرة، عن أبيه، عن أبي عبد الله عليه السلام أو عن رجل، عن أبي عبد الله عليه السلام، قال: من مات على هذا الامر كان بمنزلة من حضر مع القائم وشهد مع القائم عليه السلام (

 

 

 

From him from Ibn Faddal from `Ali b. Shajara from his father from Abu `Abdillah عليه السلام or from a man from Abu `Abdillah عليه السلام.

He said: Whoever dies upon this Order is of the status of one who is present with the Qa’im and is martyred alongside the Qa’im عليه السلام. (al-Mahasin, Volume 1, Whomever Dies Upon This Order is Like Those Who Die With the Messenger of Allah, hadith #149)

(muwathaq or mursal) (موثق أو مرسل)

 

 

 

عنه، عن علي بن النعمان، قال: حدثني إسحاق بن عمار وغيره، عن الفيض بن مختار قال: سمعت أبا عبد الله عليه السلام يقول: من مات منكم وهو منتظر لهذا الامر كمن هو مع القائم في فسطاطه، (قال:) ثم مكث هنيئة ثم قال: لا بل كمن قارع معه بسيفه، ثم قال: لا والله إلا كمن استشهد مع رسول الله (صلى الله عليه وآله)

 

 

 

From him from `Ali b. an-Nu`man. He said: Is`haq b. `Ammar and someone else narrated to me from al-Fayd b. Mukhtar.

He said: I heard Abu `Abdillah عليه السلام say: Whoever dies from you whilst awaiting this Order is like one who is with the Qa’im in his pavilion. [He said:] Then he remained silent for a moment, then he said: No, rather, like one who clamored alongside him with his sword. Then he said: No, by Allah, like one who was martyred alongside the Messenger of Allah صلى الله عليه وآله. (al-Mahasin, Volume 1, Whomever Dies Upon This Order is Like Those Who Die With the Messenger of Allah, hadith #151)

(sahih) (صحيح) 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

ولادة الإمام

The Birth of the Imam

               

The Mahdi is the last of the twelve Imams, Caliphs, and guides prophesied in many Islamic sources. A plethora of narrations indicate that his birth would be hidden from the masses, and thus news of his birth was kept discrete during the Imamate of Hasan al-`Askari. Sources on the identity of his mother, and the exact year of his birth (255-256 AH) differ. Nonetheless, there were many witnesses to his birth and childhood, as well as accounts of his designation by previous Imams.

 

 

 

There are twelve Imams

 

 

 

حدثنا محمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم بن هاشم عن أبيه عن محمد بن أبي عمير عن غياث بن إبراهيم عن الصادق جعفر بن محمد عن أبيه محمد بن علي عن أبيه علي بن الحسين عن أبيه الحسين بن علي ع قال سئل أمير المؤمنين ص عن معنى قول رسول الله ص إني مخلف فيكم الثقلين كتاب الله و عترتي من العترة فقال أنا و الحسن و الحسين و الأئمة التسعة من ولد الحسين تاسعهم مهديهم و قائمهم لا يفارقون كتاب الله و لا يفارقهم حتى يردوا على رسول الله ص حوضه

 

 

 

Muhammad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه from him from `Ali b. Ibrahim b. Hashim from his father from Muhammad b. Abi `Umayr from Ghiyath b. Ibrahim from al-Sadiq Ja`far b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. al-Husayn from his father al-Husayn b. `Ali عليه السلام.

He said: Amir al-Mu’mineen صلوات اللّه عليه was asked about the meaning of the Messenger of Allah’s صلى الله عليه وآله words, “I am leaving among you two weighty things, the Book of Allah and my progeny”.[25] Who, then, are the progeny? So he said: I, Hasan, Husayn and the nine Imams from the children of Husayn and the ninth from them is the Qa’im and the Mahdi, and they will not separate from the Book of Allah until they reach the Messenger of Allah صلى الله عليه وآله at the Pond. (Kamal ad-Deen, Volume 1, Continuation of Successorship from Prophet Adam, hadith #64)

(sahih) (صحيح)

 

 

 

وبهذا الاسناد عن محمد بن عبد الله بن جعفر، عن أبيه، عن (3) محمد بن أحمد بن يحيى [ عن محمد بن الحسين، عن أبي سعيد العصفري ] (1) عن عمرو بن ثابت (2)، عن أبي الجارود عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله وسلم: إني وأحد عشر من ولدي وأنت يا علي زر الارض - أعني أوتادها وجبالها - بنا أوتد الله الارض أن تسيخ بأهلها، فإذا ذهب الاثنا عشر من ولدي ساخت الارض بأهلها ولم ينظروا (3).

 

 

 

And by this isnad[26] from Muhammad b. `Abdillah b. Ja`far from his father from Muhammad b. Ahmad b. Yahya from Muhammad b. al-Husayn from Abu Sa`eed al-`Asfuri[27] from `Amr b. Thabit from Abu’l Jarud from Abu Ja`far عليه السلام.

He said: The Messenger of Allah صلى الله عليه وآله وسلم said: Me, eleven from my loins, and you O `Ali are the pegs of the Earth – I mean its pillars and its mountains. By us, Allah steadies the Earth from swallowing its inhabitants. When the twelfth from my loins goes, the Earth will swallow its inhabitants unexpectedly.[28] (Tusi’s Ghayba, Shi`a Reports On the Number of Imams, hadith #102)

(majhool) (مجهول)

 

 

 

حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير. عن سعيد بن غزوان، عن أبي بصير، عن أبي جعفر عليه السلام قال: يكون تسعة أئمة بعد الحسين بن علي تاسعهم قائمهم عليهم السلام.

 

 

 

My father رضي الله عنه narrated. `Ali b. Ibrahim b. Hashim narrated from his father from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan[29] from Abu Baseer from Abu Ja`far عليه السلام.

He said: There will be nine Imams after Husayn b. `Ali, and the ninth of them will be their Qa’im عليهم السلام. (al-Khisal, On Twelve-Numbered Characteristics, hadith #51)

(majhool kal-sahih) (مجهول كالصحيح)

 

 

 

حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى العَطَّار قالَ: حَدَّثَنا أَبي، عَنْ مُحَمَّدِ بْنِ عَبْدِ الجَبَّارِ، عَنْ أَبي أَحْمَدَ مُحَمَّدِ بْنِ زِيادٍ الأَزْدِيِّ، عَنْ أَبانِ بْنِ عُثْمانَ، عَنْ ثابِتِ بْنِ دِينارٍ، عَنْ سَيِّدِ العابِدِينَ عَلِىِّ بْنِ الحُسَيْنِ، عَنْ سَيِّدِ الشُّهَداءِ الحُسَيْنِ بْنِ عَلِىٍّ، عَنْ سَيِّد الأَوْصِياءِ أَمِيرَ الْمُؤْمِنِينَ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِمُ السَّلاَمُ قالَ: قالَ لي‏ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: الأَئِمَّةُ مِنْ بَعْدي اثْنا عَشَرَ أَوَّلُهُم أَنْتَ يا عَلِيُّ، وَآخِرُهُمْ القائِمُ الَّذِي يَفْتَحُ اللَّه تَبارَكَ وَتَعالى‏ ذِكْرُهُ – عَلَى يَدَيْهِ مَشارِقَ الأَرْضِ وَمَغارِبَها.

 

 

 

Ahmad b. Muhammad b. Yahya al-`Attar narrated. He said: My father narrated from Muhammad b. `Abd al-Jabbar from Abu Ahmad Muhammad b. Ziyad al-Azidi from Aban b. `Uthman from Thabit b. Dinar from the Master of Worshipers `Ali b. al-Husayn from the Master of Martyrs al-Husayn b. `Ali from the Master of Deputies Amir al-Mu’mineen `Ali b. Abi Talib عليهم السلام. He said:

The Messenger of Allah صلى الله عليه وآله said to me: There are twelve Imams after me. The first of them is you, O `Ali; and the last of them is the Qa’im with whose hands Allah تَبارَكَ وَتَعالى‏ ذِكْرُهُ will conquer the Easts and Wests of the Earth. (`Uyoon Akhbar ar-Rida, The Designation of Twelve Imams from ar-Rida, hadith #34)

(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)

 

 

 

حدثنا علي بن عبد الله الوراق الرازي قال: حدثنا سعد بن - عبد الله قال: حدثنا الهيثم بن أبي مسروق النهدي، عن الحسين بن علوان، عن عمر ابن خالد، عن سعد بن طريف، عن الأصبغ بن نباته، عن عبد الله بن عباس قال: سمعت رسول الله صلى الله عليه وآله يقول: أنا وعلي والحسن والحسين وتسعة من ولد الحسين مطهرون معصومون

 

 

 

`Ali b. `Abdillah al-Warraq ar-Razi narrated. He said: Sa`d b. `Abdillah narrated. He said: al-Haytham b. Abi Masruq an-Nahdi narrated from al-Husayn b. `Ulwan[30] from `Umar b. Khalid from Sa`d b. Turayf from al-Asbagh b. Nubata from `Abdillah b. `Abbas.

He said: I heard the Messenger of Allah صلى الله عليه وآله say: I, `Ali, al-Hasan, al-Husayn and nine from the loins of al-Husayn are purified and immaculate. (Kamal ad-Deen, Volume 1, The Prophet’s designation that the Qa’im is the Twelfth Imam, hadith #28)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

حدثنا أحمد بن هارون الفامي (رضي الله عنه)، قال: حدثنا محمد بن عبد الله بن جعفر، عن أبيه، عن يعقوب بن يزيد الأنباري، قال: حدثنا الحسن بن علي ابن فضال، عن إسماعيل بن الفضل الهاشمي، عن الصادق جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه أمير المؤمنين علي بن أبي طالب (عليهم السلام)، قال: قلت لرسول الله (صلى الله عليه وآله): أخبرني بعدد الأئمة بعدك. فقال: يا علي، هم اثنا عشر، أولهم أنت، وآخرهم القائم.

 

 

 

Ahmad b. Harun al-Fami[31] رضي الله عنه narrated. He said: Muhammad b. `Abdillah b. Ja`far narrated from his father from Ya`qub b. Yazid al-Anbari. He said: al-Hasan b. `Ali b. Faddal narrated from Isma`il b. al-Fadl al-Hashimi from as-Sadiq Ja`far b. Muhammad from his father Muhammad b. `Ali from his father `Ali b. al-Husayn from his father al-Husayn b. `Ali from his father Amir al-Mu’mineen `Ali b. Abi Talib عليهم السلام.

He said: I said to the Messenger of Allah صلى الله عليه وآله: Inform me of the numbers of Imams after you. So he said: O `Ali, they are twelve, the first of them is you, and the last of them is the Qa’im. (Amali of Shaykh as-Saduq, Majlis 91, hadith #10)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

محمد بن يحيى ، عن محمد بن الحسين ، عن ابن محبوب ، عن أبي الجارود ، عن أبي جعفر عليه السلام عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام وبين يديها لوح فيه أسماء الأوصياء من ولدها ، فعددت اثني عشر آخرهم القائم عليه السلام ، ثلاثة منهم محمد وثلاثة منهم علي

 

 

 

Muhammad b. Yahya from Muhammad b. al-Husayn from ibn Mahbub from Abu’l Jarud from Abu Ja`far عليه السلام from Jabir b. `Abdullah al-Ansari.

He said: I entered upon Fatima عليها السلام and in her hands was a tablet with the names of the deputies (awsiya’) from her descendants. I counted twelve [in total], the last of whom was the Qa’im عليه السلام. Three of them [from her children] were Muhammad, and three[32] of them were `Ali. (al-Kafi, Volume 1, Book 4, What has Come Regarding the Twelve and their Designation, hadith #9)

(muwathaq) (موثق)

 

 

 

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثني محمد بن يحيى العطار ، وعبد الله بن جعفر الحميري ، عن محمد بن الحسين بن أبي الخطاب ، عن ابن محبوب عن أبي الجارود ، عن أبي جعفر عليه السلام ، عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام وبين يديها لوح فيه أسماء الأوصياء من ولدها فعددت اثني عشر آخرهم القائم ثلاثة منهم محمد ، وأربعة منهم علي صلوات الله عليهم أجمعين .

 

 

 

Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated. He said: Muhammad b. Yahya al-`Attar and `Abdillah b. Jafar al-Himyari narrated from Muhammad b. al-Husayn b. Abu’l Khattab from ibn Mahbub from Abu’l Jarud from Abu Ja`far عليه السلام from Jabir b. `Abdullah al-Ansari.

He said: I entered upon Fatima عليها السلام and in front of her was a tablet with the names of the deputies (awsiya’) from her descendants. I counted twelve [in total], the last of whom was the Qa’im عليه السلام. Three of them were Muhammad, and four of them were `Ali. (Kamal ad-Deen, Volume 1, The Prophet’s Designation that the Qa’im is the Twelfth Imam, hadith #13)

(muwathaq) (موثق)

 

 

 

حدثنا الحسين بن أحمد بن إدريس رضي الله عنه قال : حدثنا أبي ، عن أحمد ابن محمد بن عيسى ، وإبراهيم بن هاشم جميعا ، عن الحسن بن محبوب ، عن أبي الجارود ، عن أبي جعفر عليه السلام ، عن جابر بن عبد الله الأنصاري قال : دخلت على فاطمة عليها السلام و بين يديها لوح فيه أسماء الأوصياء ، فعددت اثني عشر اسما آخرهم القائم ، ثلاثة منهم محمد ، وأربعة منهم علي صلوات الله عليهم ( أجمعين ) .

 

 

 

al-Husayn b. Ahmad b. Idris رضي الله عنه narrated. He said: My father narrated from Ahmad b. Muhammad b. `Isa and Ibrahim b. Hashim together from al-Hasan b. Mahbub from Abu’l Jarud from Abu Ja`far عليه السلام from Jabir b. `Abdillah al-Ansari.

He said: I entered upon Fatima عليها السلام and in front of her was a tablet with the names of the deputies (awsiya’). I counted twelve names [in total], the last of whom was al-Qa’im. Three of them were Muhammad, and four of them were `Ali صلوات الله عليهم أجمعين. (Kamal ad-Deen, Volume 1, Designation of the Qa’im in the Tablet that Allah Gave to His Messenger, hadith #6)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

وأخبرنا أحمد بن محمد بن سعيد ابن عقدة الكوفي، قال: حدثنا يحيى بن زكريا ابن شيبان من كتابه سنة ثلاث وسبعين ومائتين، قال: حدثنا علي بن سيف بن عميرة، قال: حدثنا أبان بن عثمان، عن زرارة، عن أبي جعفر الباقر(عليه السلام) عن آبائه (عليهم السلام) قال: قال رسول الله (صلى الله عليه وآله): إن من أهل بيتي اثنى عشر محدثا، فقال له رجل يقال له عبدالله بن زيد وكان أخا علي بن الحسين(عليهما السلام) من الرضاعة: سبحان الله محدثا؟ - كالمنكر لذلك – قال: فأقبل عليه أبوجعفر (عليه السلام) فقال له: أما والله إن ابن امك كان كذلك – يعني علي بن الحسين(عليهما السلام(

 

 

 

And Ahmad b. Muhammad b. Sa`eed b. `Uqda al-Kufi[33] narrated. He said: Yahya b. Zakariyya b. Shayban narrated in his book in the year 273 AH. He said: `Ali b. Sayf b. `Umayra narrated. He said: Aban b. `Uthman narrated from Zurara from Abu Ja`far al-Baqir عليه السلام from his forefathers عليهم السلام. He said:

The Messenger of Allah صلى الله عليه وآله said: Surely, from my Ahl al-Bayt are twelve muhaddaths.[34] So a man named `Abdillah b. Zayd, who was the milk brother of `Ali b. al-Husayn عليهما السلام, said to him (i.e. Imam al-Baqir): May Allah be glorified, muhaddaths? – [he spoke] as if denying it. He said: So Abu Ja`far عليه السلام addressed him and said to him: By Allah, surely the son of your mother was like that – meaning `Ali b. al-Husayn عليهما السلام [was a muhaddath]. (Nu`mani’s Ghayba, What Has Been Narrated of the Twelve Imams and that they are Chosen by Allah, hadith #6)

(muwathaq) (موثق)

 

 

 

حدثنا غير واحد من أصحابنا قالوا : حدثنا أبو علي محمد بن همام قال :حدثنا عبد الله بن جعفر ، عن أحمد بن هلال ، عن محمد بن أبي عمير ، عن سعيد بن غزوان عن أبي بصير ، عن أبي عبد الله عليه السلام عن آبائه صلوات الله عليهم قال : قال رسول الله صلى الله عليه وآله : إن الله عز وجل اختار من الأيام الجمعة ، ومن الشهور شهر رمضان ، ومن الليالي ليلة القدر ، واختارني على جميع الأنبياء ، واختار مني عليا وفضله على جميع الأوصياء ، واختار من علي الحسن والحسين ، واختار من الحسين الأوصياء من ولده ، ينفون عن التنزيل تحريف الغالين وانتحال المبطلين وتأويل المضلين ، تاسعهم قائمهم و ( هو ) ظاهرهم وهو باطنهم .

 

 

 

More than one of our companions narrated. They said: Abu `Ali Muhammad b. Hammam narrated. He said: `Abdillah b. Ja`far narrated from Ahmad b. Hilal[35] from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan from Abu Baseer from Abu `Abdillah عليه السلام from his forefathers صلوات الله عليهم.

He said: The Messenger of Allah صلى الله عليه وآله said: Allah عز وجل has chosen Friday from the days, and the month of Ramadan from the months, and the Night of Decree from the nights, and He has chosen me above all of the prophets, and from me He has chosen `Ali and preferred him over all of the deputies, and from `Ali He has chosen Hasan and Husayn, and from al-Husayn He has chosen the deputies from his loins who will negate the interpolations of the extremists, the fraudulence of the wrongdoers, and the interpretations of the deviant. The ninth of them is their Qa’im and he is their manifest one, and he is their hidden one.[36] (Kamal ad-Deen, Volume 1, The Prophet’s Designation that the Qa’im is the Twelfth Imam, hadith #32)

(majhool kal-sahih) (مجهول كالصحيح)

 

 

 

حدثنا محمد بن علي ماجيلويه ، ومحمد بن موسى بن المتوكل رضي الله عنهما قالا : حدثنا محمد بن يحيى العطار ، عن محمد بن الحسن الصفار ، عن أبي طالب عبد الله ابن الصلت القمي ، عن عثمان بن عيسى ، عن سماعة بن مهران قال : كنت أنا وأبو بصير ومحمد بن عمران مولى أبي جعفر عليه السلام في منزل بمكة ، فقال محمد بن عمران : سمعت أبا عبد الله عليه السلام يقول : نحن اثنا عشر مهديا فقال له أبو بصير : تالله لقد سمعت ذلك من أبي عبد الله عليه السلام ؟ فحلف مرة أو مرتين أنه سمع ذلك منه . فقال أبو بصير : لكني سمعته من أبي جعفر عليه السلام .

 

 

 

Muhammad b. `Ali Majiluwayh and Muhammad b. Musa b. al-Mutawakkil رضي الله عنهما narrated. They said: Muhammad b. Yahya al-`Attar narrated from Muhammad b. al-Hasan as-Saffar from Abu Talib `Abdillah b. as-Salt al-Qummi from `Uthman b. `Isa[37] from Sama`a b. Mehran. He said:

I, Abu Baseer, and Muhammad b. `Imran the slave of Abu Ja`far عليه السلام were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah عليه السلام say: We are twelve Mahdis. So Abu Baseer told him: By Allah, did you hear this from Abu `Abdillah عليه السلام? So he swore once or twice that he had heard it from him. So Abu Baseer said: But I have heard it from Abu Ja`far عليه السلام. (Kamal ad-Deen, Volume 2, Statements of as-Sadiq Regarding the Occultation, hadith #6)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا أبو عبد الله العاصمي ، عن الحسين بن القاسم بن أيوب ، عن الحسن بن محمد بن سماعة ، عن ثابت الصائغ عن أبي بصير ، عن أبي عبد الله عليه السلام قال : سمعته يقول : منا اثنا عشر مهديا مضى ستة وبقى ستة ، يصنع الله بالسادس ما أحب

 

 

 

Muhammad b. Ibrahim b. Is`haq at-Talaqani رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani[38] narrated. He said: Abu `Abdillah al-`Asimi narrated from al-Husayn b. al-Qasim b. Ayyub from al-Hasan b. Muhammad b. Sama`a[39] from Thabit as-Sa’igh from Abu Baseer from Abu `Abdillah عليه السلام.

He said: I heard him say: From us there are twelve Mahdis – six have passed, and six remain.[40] Allah will do with the sixth whatever He likes.[41] (Kamal ad-Deen, Volume 2, Statements of as-Sadiq Regarding the Occultation, hadith #13)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا أبو عبد الله العاصمي ، عن الحسين بن القاسم بن أيوب ، عن الحسن بن محمد بن سماعة ، عن وهيب ، عن ذريح ، عن أبي حمزة ، عن أبي عبد الله عليه السلام أنه قال : منا اثنا عشر مهديا .

 

 

 

Muhammad b. Idris b. Is`haq رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Abu `Abdillah al-`Asimi narrated from al-Husayn b. al-Qasim b. Ayyub from al-Hasan b. Muhammad b. Sama`a from Wuhayb from Dhurayh from Abu Hamza from Abu `Abdillah عليه السلام. He said: From us there are twelve Mahdis. (Kamal ad-Deen, Volume 2, Statements of as-Sadiq Regarding the Occultation, hadith #14)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

حدثنا محمد بن إبراهيم بن إسحاق رضي الله عنه قال : حدثنا أحمد بن محمد الهمداني قال : حدثنا جعفر بن عبد الله قال : حدثني عثمان بن عيسى ، عن سماعة ابن مهران قال : كنت أنا وأبو بصير ومحمد بن عمران مولى أبي جعفر في منزل بمكة فقال محمد بن عمران : سمعت أبا عبد الله عليه السلام يقول : نحن اثنا عشر محدثون ( 1 ) فقال أبو بصير : والله لقد سمعت ذلك من أبي عبد الله عليه السلام فحلف مرتين أنه سمعه منه .

 

 

 

Muhammad b. Ibrahim b. Is`haq رضي الله عنه narrated. He said: Ahmad b. Muhammad al-Hamadani narrated. He said: Ja`far b. `Abdillah narrated. He said: `Uthman b. `Isa narrated from Sama`a b. Mehran.

He said: I, Abu Baseer, Muhammad b. `Imran the slave of Abu Ja`far were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah عليه السلام say: We are twelve muhaddaths. So Abu Baseer said: By Allah, did you hear this from Abu `Abdillah عليه السلام? So he swore twice that he had heard it from him. (Kamal ad-Deen, Volume 2, Statements of as-Sadiq Regarding the Occultation, hadith #15)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن أبان، عن زرارة قال: سمعت أبا جعفر عليه السلام يقول: نحن اثنا عشر إماما منهم حسن وحسين ثم الائمة من ولد الحسين عليه السلام.

 

 

 

al-Husayn b. Muhammad from al-Mu`alla b. Muhammad al-Basri from al-Hasan b. `Ali al-Washsha’ from Aban b. `Uthman from Zurara b. A`yan.

He said: I heard Abu Ja`far عليه السلام say: We are twelve Imams, from them are al-Hasan and al-Husayn, then the Imams from the loins of al-Husayn عليه السلام. (al-Kafi, Volume 1, Book 4, What Has Come Regarding the Twelve and Their Designation, hadith #16)

(hasan) (حسن)

 

 

 

The mother of the Mahdi

 

 

 

أخبرنا أحمد بن محمد بن سعيد ابن عقدة قال حدثنا محمد بن المفضل بن قيس بن رمانة الأشعري و سعدان بن إسحاق بن سعيد و أحمد بن الحسين بن عبد الملك و محمد بن الحسن القطواني قالوا جميعا حدثنا الحسن بن محبوب الزراد عن هشام بن سالم عن يزيد الكناسي قال سمعت أبا جعفر محمد بن علي الباقر ع يقول إن صاحب هذا الأمر فيه شبه من يوسف ابن أمة سوداء يصلح الله عز و جل له أمره في ليلة واحدة

 

 

 

Ahmad b. Muhmmad b. Sa`eed b. `Uqda said: Muhammad b. al-Fadl b. Qays b. Ramaanih al-Ash`ari and Sa`dan b. Is`haq b. Sa`eed and Ahmad b. al-Husayn b. `Abd al-Malik and Muhammad b. al-Hasan al-Qatwaani who said: al-Hasan b. Mahbub az-Zarad from Hisham b. Salim from Yazid al-Kunasi who said:

I heard Abu Ja`far Muhammad b. `Ali al-Baqir عليه السلام say: Surely, in the Master of this Order is a resemblance to Yusuf.[42] He is the son of a black woman,[43] and Allah عز و جل will reform his Order in one night.[44] (Nu`mani’s Ghayba, What Has Been Narrated About His Characteristics, Biography, and Actions; and What Was Revealed Regarding Him in the Qur’an, hadith #8)

(muwathaq) (موثق)

 

 

 

 

 

 

 

 

 

 

 

 

His discrete birth

 

 

 

أبي، عن سعد، عن الخشاب، عن العباس بن عامر قال: سمعت أبا الحسن موسى (ع) يقول صاحب هذا الامر يقول الناس لم يولد بعد.

 

 

 

My father from Sa`d from al-Khashab from al-`Abbas b. `Amer.

He said: I heard Abu’l Hasan Musa عليه السلام say: People will say, ”the Master of this Order has not been born yet”.[45] (Kamal ad-Deen, Volume 2, Statements of al-Kadhim Regarding the Occultation, hadith #2)

(sahih) (صحيح)

 

 

 

عدة من أصحابنا، عن سعد بن عبدالله، عن أيوب بن نوح قال: قلت لابي الحسن الرضا (عليه السلام): إني أرجو أن تكون صاحب هذا الامر، وأن يسوقه الله إليك بغير سيف، فقد بويع لك وضربت الدراهم باسمك، فقال: ما منا أحد اختلفت إليه الكتب، واشير إليه بالاصابع، وسئل عن المسائل، وحملت إليه الاموال، إلا اغتيل أو مات على فراشه، حتى يبعث الله لهذا الامر غلاما منا، خفي الولادة والمنشأ، غير خفي في نسبه.

 

 

 

 

A number of our companions from Sa`d b. Abdillah from Ayyub b. Nuh.

 

 

 

He said: I said to Abu’l Hasan ar-Rida عليه السلام: I hope that you are the Master of this Order and that Allah makes it easy for you without [the need of] a sword, as the allegiance has been pledged to you and the dirhams have been put in your name. He said: There is not one from us whom the books have been passed to, and whom the fingers have pointed to, and whom has been questioned on the issues, and whom the wealth has been carried to, except that he has been assassinated or has died upon his bed; until Allah sends for this Order a young man from us, secretly given birth to and raised discretely, but not unknown in his lineage. (al-Kafi, Volume 1, Book 4, Chapter on the Occultation, hadith #25)

(mursal kal-sahih) (مرسل كالصحيح)

 

 

 

وعنه، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي جعفر عليه السلام: إن عليا عليه السلام كان يقول: " إلى السبعين بلاء " وكان يقول: " بعد البلاء رخاء " وقد مضت السبعون ولم نر رخاء !. فقال أبو جعفر عليه السلام: يا ثابت إن الله تعالى كان وقت هذا الامر في السبعين، فلما قتل الحسين عليه السلام إشتد غضب الله على أهل الارض، فأخره إلى أربعين ومائة سنة، فحدثناكم فأذعتم الحديث، وكشفتم قناع السر، فأخره الله ولم يجعل له بعد ذلك عندنا وقتا، و * (يمحو الله ما يشاء ويثبت وعنده أم الكتاب) *. قال أبو حمزة: وقلت ذلك لابي عبد الله عليه السلام فقال: قد كان ذاك.

 

 

 

And from him[46] from al-Hasan b. Mahbub from Abu Hamza ath-Thumali.[47]

He said: I said to Abu Ja`far عليه السلام: `Ali عليه السلام used to say, “Tribulations till 70 AH”, and he used to say, “after the tribulations is prosperity”, and yet 70 AH has passed and we have not seen prosperity! So Abu Ja`far عليه السلام said: O Thabit, Allah تعالى had set a time for this Order[48] in 70 AH, but when al-Husayn عليه السلام was killed, Allah’s anger with the people of the Earth intensified. So He delayed it till 140 AH, and we narrated to you [regarding it] and you publicized the narration, so the secret was disclosed. Allah thereafter has not set any time for it that we know of. And, “Allah erases what He wills and establishes [what He wills]; and with Him is the Original Book” (13:39).

Abu Hamza said: I narrated this to Abu `Abdillah عليه السلام and he said: It is like this. (Tusi’s Ghayba, What Has Been Reported in Apparent Contrast, hadith #417)

(mursal kal-sahih) (مرسل كالصحيح)                                                                               

علي بن محمد ومحمد بن الحسن، عن سهل بن زياد، ومحمد بن يحيى، عن أحمد بن محمد بن عيسى جميعا، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: سمعت أبا جعفر عليه السلام يقول: يا ثابت إن الله تبارك وتعالى قد كان وقت هذا الامر في السبعين، فلما أن قتل الحسين صلوات الله عليه اشتد غضب الله تعالى على أهل الارض، فأخره إلى أربعين و ومائة، فحدثناكم فأذعتم الحديث فكشفتم قناع الستر ولم يجعل الله له بعد ذلك وقتا عندنا ويمحو الله ما يشاء ويثبت وعنده أم الكتاب. قال أبو حمزة: فحدثت بذلك أبا عبد الله عليه السلام فقال: قد كان كذلك.

 

 

`Ali b. Muhammad and Muhammad b. al-Hasan from Sahl b. Ziyad and Muhammad b. Yahya together from Ahmad b. Muhammad b. `Isa from al-Hasan b. Mahbub from Abu Hamza ath-Thumali.

He said: I heard Abu Ja`far عليه السلام say: O Thabit, Allah تبارك وتعالى had set a time for this Order in 70 AH, but when al-Husayn صلوات الله عليه was killed, Allah’s تعالى anger with the people of the Earth intensified. So He delayed it till 140 AH, and we narrated to you [regarding it] and you publicized the narration, so the secret was disclosed. Allah thereafter has not set any time for it that we know of. And, “Allah erases what He wills and establishes [what He wills]; and with Him is the Original Book” (13:39).

Abu Hamza said: I narrated this to Abu `Abdillah عليه السلام and he said: It is like this. (al-Kafi, Volume 1, Book 4, The Dislike of Assigning a Time, hadith #1)

(mursal kal-sahih) (مرسل كالصحيح)

 

 

 

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا محمد بن يحيى العطار ، عن محمد بن عيسى بن عبيد ، عن محمد بن أبي عمير ، عن سعيد بن غزوان ، عن أبي بصير ، عن أبي عبد الله عليه السلام قال : صاحب هذا الامر تعمى ولادته على ( هذا ) الخلق لئلا يكون لاحد في عنقه بيعة إذا خرج

 

 

 

Muhammad b. Musa al-Mutawakkil رضي الله عنه narrated. He said: Muhamad b. Yahya al-`Attar narrated from Muhammad b. `Isa b. `Ubayd from Muhammad b. Abi `Umayr from Sa`eed b. Ghazwan from Abu Baseer from Abu `Abdillah عليه السلام.

He said: The birth of the Master of this Order will be hidden from the creation so that no one’s allegiance may be on his neck when he appears. (Kamal ad-Deen, Volume 2, Reasons for Occultation, hadith #1)

(majhool kal-sahih) (مجهول كالصحيح)

Hasan al-`Askari’s successor

 

 

 

وروى سعد بن عبد الله، عن أبي هاشم الجعفري قال: كنت محبوسا مع أبي محمد عليه السلام في حبس المهتدي بن الواثق فقال لي: يا با هاشم إن هذا الطاغي أراد أن يعبث (2) بالله في هذه اللية وقد بتر الله عمره وجعله للقائم من بعده، ولم يكن لي (3) ولد، وسأرزق ولدا. قال أبو هاشم: فلما أصبحنا شغب الاتراك على المهتدي فقتلوه وولي المعتمد مكانه، وسلمنا الله تعالى (4).

 

 

 

And Sa`d b. `Abdilah narrated from Abu Hashim al-Ja`fari.

He said: I was in prison with Abu Muhammad عليه السلام in the prison of al-Muhtadi b. al-Wathiq, so he said to me: O Abu Hashim, this tyrant wishes to play with Allah’s decree, and so Allah has cut his life and given it (i.e. the monarchy) to the one rising after him. I do not have a son, but I will be granted a son.[49]

Abu Hashim said: In the following morning, the Turks had attacked al-Muhtadi and killed him, and al-Mu`tamid had taken his place. Allah تعالى had saved us [from him]. (Tusi’s Ghayba, Miracles That Indicate His Imamate, hadith #173)

(sahih) (صحيح) 

 

 

 

علي بن محمد، عن محمد بن علي بن بلال قال: خرج إلي من أبي محمد قبل مضيه بسنتين يخبرني بالخلف من بعده، ثم خرج إلى من قبل مضيه بثلاثة أيام يخبرني بالخلف من بعده.

 

 

 

 

 

 

`Ali b. Muhammad from Muhammad b. `Ali b. Bilal.

 

 

 

He said: Two years before his passing, Abu Muhammad informed me of his successor. Then, three days before his passing, he informed me of his successor. (al-Kafi, Volume 1, Book 4, Indication to and Designation of the Patron of the House, hadith #1)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

محمد بن يحيى، عن أحمد بن إسحاق، عن أبي هاشم الجعفري قال: قلت لابي محمد عليه السلام: جلالتك تمنعني من مسألتك، فتأذن لي أن أسألك؟ فقال: سل، قلت: يا سيدي هل لك ولد؟ فقال: نعم، فقلت: فإن بك حدث فأين أسأل عنه؟ فقال: بالمدينة.


Muhammad b. Yahya has narrated from Ahmad b. Is`haq from Abu Hashim al-Ja`fari.

He said: I said to Abu Muhammad عليه السلام: Your majesty prevents me from asking you questions, so allow me to ask you a question. So he said: Ask. I said: My master, do you have a son? He said: Yes. I then said: If anything were to happen to you, where would I ask about him? He replied: In Medina. (al-Kafi, Volume 1, Book 4, Indication to and Designation of the Patron of the House, hadith #2)

(sahih) (صحيح)

                            

الحسين بن محمد الاشعري، عن معلى بن محمد، عن أحمد بن محمد بن عبدالله قال: خرج عن أبي محمد عليه السلام حين قتل الزبيري لعنه الله هذا جزاء من اجترأ على الله في أوليائه، يزعم أنه يقتلني وليس لي عقب، فكيف رأى قدرة الله فيه، وولد له ولد سماه " م ح م د " في سنه ست وخمسين ومائتين.

 

 

 

al-Husayn b. Muhammad al-Ash`ari from Mu`alla b. Muhammad[50] from Ahmad b. Muhammad b. `Abdillah.[51]

He said: [A letter] came out from Abu Muhammad عليه السلام when az-Zubayri لعنه الله was killed[52] [which said]: “This is a recompense for those daring against Allah regarding His awliyya’. He thought he could kill me when I had no successor. So, how did he find the power of Allah in this?” And a boy was born to him and he named him MHMD in the year 256 AH.[53] (al-Kafi, Volume 1, Book 4, Indication to and Designation of the Patron of the House, hadith #5)

(majhool) (مجهول)

                                                                                       

علي بن محمد، عن محمد بن إسماعيل بن موسى بن جعفر وكان أسن شيخ من ولد رسول الله صلى الله عليه وآله بالعراق فقال: رأيته بين المسجدين وهو غلام عليه السلام.

 

`Ali b. Muhammad from Muhammad b. Ismail b. Musa b. Ja`far – who was the oldest Shaykh of the progeny of Muhammad صلوات اللّه عليهم in Iraq – he said:

I saw him (i.e. the son of Hasan al-`Askari) between the two Mosques[54] while he was a youth عليه السلام. (al-Kafi, Volume 1, Book 4, The Testimony of Those Who Witnessed Him, hadith #2)

(majhool) (مجهول)

 

 

 

His title

 

 

 

حدثنا محمد بن الحسن رضي الله عنه قال حدثنا سعد بن عبد الله قال حدثنا أبو جعفر محمد بن أحمد العلوي عن أبي هاشم داود بن القاسم الجعفري قال سمعت أبا الحسن صاحب العسكر ع يقول الخلف من بعدي ابني الحسن فكيف لكم بالخلف من بعد الخلف فقلت و لم جعلني الله فداك فقال لأنكم لا ترون شخصه و لا يحل لكم ذكره باسمه قلت فكيف نذكره قال قولوا الحجة من آل محمد ص

 

 

 

Muhammad b. al-Hasan رضي الله عنه from Sa`d b. `Abdillah from Abu Ja`far Muhammad b. Ahmad al-`Alawi[55] from Abi Hashim Dawud b. al-Qasim al-Ja`fari.

He said: I heard Abu’l-Hasan Sahib al-`Askar عليه السلام say: The successor after me is my son al-Hasan, and what will you do with the successor of my successor? I said: May Allah make me your ransom, why? So he said: Because you will not see him physically, and it is not permissible to mention him by his name. So I said: How should we mention him? He said: Say, “The Proof from the Family of Muhammad” صلوات اللّه عليهم (al-Hujjah min Aali Muhammad) (Kamal ad-Deen, Volume 2, Statements of al-Hadi Regarding the Occultation, hadith #5)


(hasan) (حسن)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

الإمام فالقرآن

The Imam in the Qur’an

           

Most references to the Mahdi in the Qur’an are esoteric. The Imam is described as the awaited sign of 6:158, the hidden favour of 31:20, the glad tiding of the patient in 2:155, the disappearing and gushing water of 67:30, the blessed town of 13:18, and the righteous inheritor of the Earth in 7:128. These verses emphasize his importance even during his occultation. Since the Mahdi is to come at the End Times, many exegetical narrations on the verses pertaining to the apocalypse and the Judgment cite his role. The Mahdi will also elucidate the true principles espoused in the Qur’an upon his return.
 

The Mahdi is the awaited sign

أبي، عن سعد، عن ابن أبي الخطاب، عن ابن محبوب، عن ابن رئاب، عن أبي عبد الله (ع) أنه قال: في قول الله(عزوجل) "هَلْ يَنظُرُونَ إِلَّا أَنْ تَأْتِيَهُمْ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ" فقال: الآيات هم الائمة والآية المنتظر هو القائم (ع) فيومئذ لا ينفع نفسا إيمانها لم تكن آمنت من قبل قيامه بالسيف وإن آمنت بمن تقدمه من آبائه (ع).

 

 

 

My father from Sa`d from ibn Abu’l Khattab from ibn Mahbub from ibn Ri’aab from Abu `Abdillah عليه السلام.

He spoke regarding the saying of Allah عز و جل: “Are they waiting to see if the angels come to them, or your Lord [Himself], or certain of the signs of thy Lord?! The day that certain of the signs of your Lord do come, no good will it do to a soul to believe in them then if it believed not before nor” (6:158). He said: The signs (ayaat) are the Imams, and the awaited sign is the Qa’im عليه السلام. For on that day a person’s faith will not avail him if he had not already believed prior to his uprising with the sword, even if he believed in those that preceded him from his forefathers (i.e. the previous Imams). (Kamal ad-Deen, Volume 2, Statements of as-Sadiq Regarding the Occultation, hadith #8)

(sahih) (صحيح)

 

 

 

أخبرني علي بن حاتم فيما كتب إلي قال: حدثنا حميد بن زياد، عن الحسن بن علي بن سماعة، عن أحمد بن الحسن الميثمي، عن سماعة وغيره، عن أبي عبد الله عليه السلام قال: نزلت هذه الآية في القائم عليه السلام: " ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم وكثير منهم فاسقون " (3).

 

 

 

`Ali b. Hatim narrated to me in what he wrote to me. He said: Hamid b. Ziyad[56] narrated from al-Hasan b. `Ali b. Sama`a[57] from Ahmad b. al-Hasan al-Maythami from Sama`a and other than him from Abu `Abdillah عليه السلام.

He said: This verse was revealed with regards to the Qa’im عليه السلام, “… And they should not be like those who were given the Scripture before; but the term was prolonged for them,[58] and so their hearts have hardened, and most of them are transgressors” (57:16). (Kamal ad-Deen, Volume 2, Miscellaneous, hadith #3)

(muwathaq) (موثق)

 

 

 

The Mahdi is a hidden favour in his occultation and an apparent favour in his appearance

 

 

 

حَدَّثَنَا أَحْمَدُ بْنُ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ أَبِي أَحْمَدَ مُحَمَّدِ بْنِ زِيَادٍ الْأَزْدِيِّ قَالَ: سَأَلْتُ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً فَقَالَ ع النِّعْمَةُ الظَّاهِرَةُ الْإِمَامُ الظَّاهِرُ وَ الْبَاطِنَةُ الْإِمَامُ الْغَائِبُ فَقُلْتُ لَهُ وَ يَكُونُ فِي الْأَئِمَّةِ مَنْ يَغِيبُ قَالَ نَعَمْ يَغِيبُ عَنْ أَبْصَارِ النَّاسِ شَخْصُهُ وَ لَا يَغِيبُ عَن‏ قُلُوبِ الْمُؤْمِنِينَ ذِكْرُهُ وَ هُوَ الثَّانِي عَشَرَ مِنَّا يُسَهِّلُ اللَّهُ لَهُ كُلَّ عَسِيرٍ وَ يُذَلِّلُ لَهُ كُلَّ صَعْبٍ وَ يُظْهِرُ لَهُ كُنُوزَ الْأَرْضِ وَ يُقَرِّبُ لَهُ كُلَّ بَعِيدٍ وَ يُبِيرُ بِهِ كُلَّ جَبَّارٍ عَنِيدٍ وَ يُهْلِكُ عَلَى يَدِهِ كُلَّ شَيْطَانٍ مَرِيدٍ ذَلِكَ ابْنُ سَيِّدَةِ الْإِمَاءِ الَّذِي تَخْفَى عَلَى النَّاسِ وِلَادَتُهُ وَ لَا يَحِلُّ لَهُمْ تَسْمِيَتُهُ حَتَّى يُظْهِرَهُ اللَّهُ عَزَّ وَ جَلَّ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْما

 

 

 

Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrated from his father from Abu Ahmad Muhammad b. Ziyad al-Azidi.

He said: I asked my master Musa b. Ja`far عليه السلام about the saying of Allah عز و جل, “…and He lavished upon you His favours, both apparent (thahir) and hidden (batin)…” (31:20). He عليه السلام said: The apparent favour is an apparent Imam, and the hidden favour is an occulted Imam. So I said to him: And will there be any [Imam] who is occulted from amongst the Imams? He said: Yes, his person will be occulted from the people’s sight, but his remembrance will not be occulted from the believers’ hearts. And he is the twelfth from us. Allah eases all difficulties for him, helps him overcome all adversities, makes apparent to him the treasures of the Earth, brings close to him all that is remote, eradicates the immensely arrogant through him, and with his hand destroys every disciple of Satan. He is the child of the master of slave women; he is whose birth will be concealed from the people, and whose name is not permissible to be named until Allah عز و جل makes him apparent and fills the Earth with equity and justice as it would have been fraught with injustice and oppression. (Kamal ad-Deen, Volume 2, Debate of Hisham b. al-Hakam About Occultation, hadith #2)

(sahih) (صحيح)

 

 

 

Sorrow before his appearance

 

 

 

حدثنا محمد بن همام قال: حدثنا عبدالله بن جعفر الحميري، قال: حدثنا الحسن بن محبوب، عن علي بن رئاب، عن محمد بن مسلم، عن أبي عبدالله جعفر بن محمد(عليهما السلام) أنه قال: إن قدام قيام القائم علامات: بلوى من الله تعالى لعباده المؤمنين، قلت: وما هى؟ قال: ذلك قول الله عزوجل: ولنبلونكم بشئ من الخوف والجوع ونقص من الاموال والانفس والثمرات وبشر الصابرين قال لنبلونكم يعنى المؤمنين  بشئ من الخوف من ملوك بني فلان في آخر سلطانهم، والجوع بغلاء أسعارهم، و نقص من الاموال فساد التجارات وقلة الفضل فيها، والانفس قال: موت ذريع والثمرات قلة ريع ما يزرع وقلة بركة الثمار، وبشر الصابرين عند ذلك بخروج القائم (عليه السلام(ثم قال لي: يا محمد هذا تأويله، إن الله عزوجل يقول: وما يعلم تأويله إلا الله والراسخون في العلم.

 

 

 

Muhammad b. Hammam narrated. He said: `Abdillah b. Ja`far al-Himyari narrated. He said: al-Hasan b. Mahbub narrated from `Ali b. Ri’aab from Muhammad b. Muslim from Abu `Abdillah Ja`far b. Muhammad عليهما السلام.

He said: Prior to the rise of the Qa’im there are signs: [including] a sorrow from Allah تعالى for His believing slaves. I said to him: And what is it? He said: It is the saying of Allah عزوجل, “And We shall try you with something of fear and hunger, and loss of wealth and lives and crops; and give glad tidings to the patient” (2:155). He said: “We shall try you” refers to the believers, “something of fear” from the kings of Banu fulan[59] at the end of their rule (sultan), “and hunger” by the foods’ high expenses, and “loss of wealth” is the corruption of trades and the insufficiency of gain (fadl) in them, “and lives” – He said: Catastrophic death, “and crops” is the lack of proceeds from what you sow and the lack of merit (baraka) in the crops, “and give glad tidings to the patient” at that, by the appearance of the Qa’im عليه السلام. He then said to me: O Muhammad, this is its interpretation (ta’wil). Surely, Allah عزوجل says, “And none know its interpretation (ta’wil) save Allah and those deeply rooted in knowledge”[60] (3:7). (Nu`mani’s Ghayba, What Has Come Regarding the Signs That Will Precede the Rise of the Qa’im, hadith #5)

(sahih) (صحيح)

 

 

 

حدثنا أبي رضي الله عنه قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن هلال، عن الحسن بن محبوب، عن أبي أيوب الخزاز، والعلاء بن رزين، عن محمد بن مسلم قال: سمعت أبا عبد الله عليه السلام يقول: إن قدام القائم علامات تكون من الله عز وجل للمؤمنين، قلت: وما هي جعلني الله فداك؟ قال: ذلك قول الله عز وجل " ولنبلونكم " يعني المؤمنين قبل خروج القائم عليه السلام " بشئ من الخوف والجوع ونقص من الأموال والأنفس والثمرات وبشر الصابرين " (1) قال: يبلوهم بشئ من الخوف من ملوك بني فلان في آخر سلطانهم، والجوع بغلاء أسعارهم " ونقص من الأموال " قال: كساد التجارات وقلة الفضل. ونقص من الأنفس قال: موت ذريع (2).

 

 

 

My father رضي الله عنه narrated. He said: `Abdillah b. Ja`far al-Himyari narrated from Ahmad b. Hilal from al-Hasan b. Mahbub from Abi Ayyub al-Khazaz and al-`Alaa’ b. Ruzayn from Muhammad b. Muslim.

He said: I heard Abu `Abdillah عليه السلام said: Prior to the Qa’im there are signs of Allah عز وجل to the believers. I said: And what are they, may Allah make me your ransom? He said: That is the saying of Allah عز وجل, “We shall try you” refers to the believers prior to the appearance of the Qa’im عليه السلام, “something of fear, hunger, loss of wealth, lives, and crops, and give glad tidings to the patient” (2:155). He said: They shall be tried with “something of fear” from the kings of Banu fulan at the end of their rule (sultan), and “hunger” by the foods’ high expenses, “and loss of wealth” – He said: The corruption of trades and the insufficiency of gain (fadl). “And the loss of lives” – He said: Catastrophic death. (Kamal ad-Deen, Volume 2, Signs of the Reappearance of the Qa’im, hadith #3)

(sahih) (صحيح)

 

 

 

The Imam is the disappearing water in his occultation and the gushing water in his appearance

 

 

 

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبدالله قال: حدثنا أحمد ابن محمد بن عيسى، عن موسى بن القاسم، عن معاوية بن وهب البجلي، وأبي قتادة علي ابن محمد بن حفص، عن على بن جعفر، عن أخيه موسى بن جعفر عليهما السلام قال: قلت: ما تأويل قول الله عزوجل: "قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين "فقال: إذا فقدتم إمامتكم فلم تروه فماذا تصنعون.

 

 

 

My father narrated رضي الله عنه. He said: Sa`d b. `Abdillah narrated. He said: Ahmad b. Muhammad b. `Isa narrated from Musa b. al-Qasim from Mu`awiya b. Wahab al-Bajali and Abu Qutada `Ali b. Muhammad b. Hafs from `Ali b. Ja`far from his brother Musa b. Ja`far عليهما السلام.

He said: I said to him: What is the interpretation (ta’wil) of the saying of Allah عزوجل, “If your water were to disappear into the earth, who then can bring you gushing water?” (67:30). So he said: If your Imam had vanished and you do not see him, what then will you do?[61] (Kamal ad-Deen, Volume 2, Statements of al-Kadhim Regarding the Occultation, hadith #3)

(sahih) (صحيح)

 

 

 

وباسناده إلى ابى بصير عن ابى جعفر (عليه السلام) في قول الله عزوجل: " قل ارايتم ان اصبح ماؤكم غورا فمن يأتيكم بماء معين " فقال: هذه نزلت في الامام القائم يقول: ان اصبح امامكم غائبا عنكم لاتدرون اين هو؟ فمن يأتيكم بامام ظاهر يأتيكم باخبار السماوات والارض وحلال الله وحرامه، ثم قال (عليه السلام): والله ما جاء تاويل هذه الاية ولابد ان يجيئ تأويلها.

 

 

 

And by this isnad[62] to Abi Baseer from Abu Ja`far عليه السلام regarding the saying of Allah: “Say: Have you considered: If your water were to disappear into the earth, who then can bring you gushing water?” (67:30). He said: This was revealed regarding Imam al-Qa’im, and it says: If your Imam became occulted from you, will you not know where he is? Who, then, will bring you a visible Imam, and news regarding the heavens and the Earth, and that which was made lawful and forbidden by Allah? Then he عليه السلام said: By Allah, what was interpreted regarding this verse is a guaranteed matter to come. (Kamal ad-Deen, Volume 2, Statements of al-Baqir Regarding the Occultation, hadith #3)

(muwathaq) (موثق)

The Imams are the blessed towns and their caretakers are the manifest towns

 

 

 

حدثنا أبي ؛ ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما قالا : حدثنا عبد الله بن جعفر الحميري قال : حدثني محمد بن صالح الهمداني قال : كتبت إلى صاحب الزمان عليه السلام : إن أهل بيتي يؤذونني ويقرعونني  بالحديث الذي روي عن أبائك عليهم السلام أنهم قالوا : قوامنا وخدامنا شرار خلق الله ، فكتب عليه السلام : « ويحكم أما تقرؤون ما قال عزوجل : « وجعلنا بينهم وبين القرى التي باركنا فيها قرى ظاهرة » ونحن والله القرى التي بارك الله فيها وأنتم القرى الظاهرة » .

قال عبد الله بن جعفر : وحدثنا بهذا الحديث علي بن محمد الكليني ، عن محمد ابن صالح ، عن صاحب الزمان عليه السلام .

 

 

 

My father and Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنهما narrated to us. They said: `Abdullah b. Ja`far al-Himyari narrated to us. He said: Muhammad b. Salih al-Hamadani[63] narrated to me.

He said: I wrote to the Master of the Age عليه السلام: My household causes me trouble and rebuke me with the hadith narrated from your fathersعليهم السلام  that they said, “Our caretakers and our servants are the worst of Allah’s creation”. So he عليه السلام  wrote: And He commands that you should recite what He عزوجل says: “And We put apparent towns between them and the towns that We have blessed” (34:18). And by Allah, we are the towns Allah has blessed therein, and you are the apparent towns.[64] (Kamal ad-Deen, Volume 2, Epistles, hadith #2)

(hasan kal-sahih) (حسن كالصحيح)

 

 

 

The Imams are the side of Allah

 

 

 

محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن عمه حمزة بن بزيع، عن علي بن سويد، عن أبي الحسن موسى بن جعفر عليهما السلام في قول الله عزوجل: " يا حسرتي على ما فرطت في جنب الله " قال: جنب الله: أمير المؤمنين عليه السلام وكذلك ما كان بعده من الاوصياء بالمكان الرفيع إلى أن ينتهي الامر إلى آخرهم

 

 

 

Muhammad b. Yahya from Muhammad b. al-Husayn from Muhammad b. Isma`il b. Bazee` from his uncle Hamza b. Bazee`[65] from `Ali b. Suwayd from Abu’l Hasan Musa b. Ja`far  عليهما السلام about the words of Allah عزوجل, “Woe to me because of my failure to fulfill my duties from the side of Allah…” (39:56). The Imam عليه السلام said that the side of Allah is Amir al-Mu’mineen عليه السلام and so are the successors of the high position until the Order reaches the last one among them. (al-Kafi, Volume 1, Book 3, Miscellaneous, hadith #9)

(majhool) (مجهول)

 

 

 

The Umma must observe the rights of Ahl al-Bayt

 

 

 

محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: سألت أبا عبدالله عليه السلام عن قوله: " فمنكم كافر ومنكم مؤمن " فقال: عرف الله عزوجل إيمانهم بموالاتنا وكفرهم بها يوم أخذ عليهم الميثاق وهم ذر في صلب آدم وسألته عن قوله عزوجل: " أطيعوا الله وأطيعوا الرسول فإن توليتم فإنما على رسولنا البلاغ المبين " فقال: أما والله ما هلك من كان قبلكم وما هلك من هلك حتى يقوم

قائمنا عليه السلام إلا في ترك ولايتنا وجحود حقنا وما خرج رسول الله صلى الله عليه وآله من الدنيا حتى الزم رقاب هذه الامة حقنا، والله يهدي من يشاء إلى صراط مستقيم

 

 

 

Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from al-Husayn b. Nu`aym al-Sahhaf.

He said: I asked Abu `Abdillah عليه السلام about His words, “... some of you have accepted the faith and some of you have not…” (64:2). So he said: Allah عزوجل has defined their faith through their subservience to us, and defined their disbelief likewise. This took place on the day that He asked all the offspring of Adam to make a covenant. I then asked him about the words of Allah, “Obey Allah and the Messenger, but if you turn away, know that the only duty of Our Messenger is to clearly preach.” (64:12). He said: By Allah, not one of those who were destroyed before nor those who will be destroyed up to the time of the rise of the Qa’im [incurred their fate] but because of their disregard of our authority (wilaya). The Messenger of Allah صلى الله عليه وآله did not leave this world before establishing the great responsibility on this Umma to observe our rights. Allah guides to the Straight Path whomever He wishes. (al-Kafi, Volume 1, Book 4, Miscellaneous, hadith #74)

(sahih) (صحيح)

 

 

 

عدة من أصحابنا. عن أحمد بن محمد بن أبي نصر، عن حماد بن عثمان عن ابي عبيدة الحذاء قال: سألت أبا جعفر عليه السلام عن الاستطاعة وقول الناس، فقال: وتلا هذه الآية " ولا يزالون مختلفين إلا من رحم ربك ولذلك خلقهم " يا أبا عبيدة الناس مختلفون في إصابة القول وكلهم هالك، قال: قلت: قوله: " إلا من رحم ربك "؟ قال: هم شيعتنا ولرحمته خلقهم وهو قوله: " ولذلك خلقهم " يقول: لطاعة الامام، الرحمة التي يقول: " ورحمتي وسعت كل شئ " يقول: علم الامام ووسع علمه الذي هو من علمه كل شئ هم شيعتنا، ثم قال: " فسأكتبها للذين يتقون " يعني ولاية غير الامام وطاعته، ثم قال: " يجدونه مكتوبا عندهم في التوراة والانجيل يعني النبي صلى الله عليه وآله والوصي والقائم " يأمرهم بالمعروف (إذا قام( وينهاهم عن المنكر " والمنكر من أنكر فضل الامام وجحده " ويحل لهم الطيبات " أخذ العلم من أهله " ويحرم عليهم الخبائث " والخبائث قول من خالف " ويضع عنهم إصرهم " وهي الذنوب التي كانوا فيها قبل معرفتهم فضل الامام " والاغلال التي كانت عليهم " والاغلال ما كانوا يقولون مما لم يكونوا امروا به من ترك فضل الامام، فلما عرفوا فضل الامام وضع عنهم إصرهم والاصر الذنب وهي الآصار، ثم نسبهم فقال: " الذين آمنوا به (يعني الامام) وعزروه ونصروه واتبعوا النور الذي انزل معه اولئك هم المفلحون " يعني الذين اجتنبوا الجبت والطاغوت أن يعبدوها والجبت والطاغوت فلان وفلان وفلان والعبادة طاعة الناس لهم، ثم قال: " انيبوا إلى ربكم وأسلموا له " ثم جزاهم فقال: " لهم البشرى في الحياة الدنيا وفي الآخرة " والامام يبشرهم بقيام القائم وبظهوره وبقتل أعدائهم وبالنجاة في الآخرة والورود على محمد صلى الله على محمد وآله الصادقين - على الحوض.

 

 

Several of our companions from Ahmad b. Muhammad b. Abi Nasr from Hamad b. `Uthman from Abi `Ubayda al-Hadha’.

He said: I asked Abu Ja`far عليه السلام about the ability and the saying of the people, so he said – and he recited this verse, “… yet they cease not differing, except those upon whom Allah has granted His mercy; and for that He did create them…” (11:118-119). O Abu `Ubayda, the people have differed in the search for the [correct] doctrine, and all of them are destroyed. He said: I said: [What about] His saying, “…except those upon whom Allah has granted mercy”? He said: They are our Shi`a, whom He has created from His mercy, and it is His saying, “and for that He did create them” – He is saying: For the obedience of the Imam. The ‘mercy’ which He says, “… and My mercy has encompassed all things…” (7:156) – He is saying: The knowledge of the Imam and the encompassing of this knowledge is that which is from His knowledge; ‘all things’ are our Shi`a. Then he said: “…We have ordained it for the pious…” (7:156) – meaning, [those who do not recognize] the wilaya and obedience of other than their Imam. Then he said: “they find him described with them in the Torah and the Gospel” – meaning, the Prophet صلى الله عليه وآله, the wasiyya, and the Qa’im – “He will enjoin on them that which is right” – when he rises – “and forbid them that which is wrong” – and the ‘wrong’ is one who doubts the Imam and denies him – “He will make lawful for them all good things” – he takes the knowledge from his family – “and prohibit for them the foul” – and the ‘foul’ is the saying of those who differ – “and he will relieve them of their burden” – and that is the sins they were committing before their recognition of the excellency of the Imam – “and the fetters that they used to wear” – and ‘the fetters’ are what they were not commanded to say, from the abandonment of the excellency of the Imam. When they recognize the excellency of the Imam, He removes their burden; and the burden is the sin. Then He explained about them: “Those who believe in him” – meaning the Imam – “and honour him and help him, and follow the light which is sent down with him: they are the successful” (7:157) – meaning, those who abstained from the worship of jibt and taghut; and the ‘jibt’ and ‘taghut’ are fulan, fulan and fulan,[66] and ‘worship’ is the people’s obedience to them. Then he said: “Turn to your Lord in repentance and submit to Him…” (39:54), then He rewarded them and said: “…for them are the glad tidings in the worldly life and the Hereafter…” (10:64) – and the Imam gives them the glad tidings of the rise of the Qa’im, his appearance, his killing of their enemies, their salvation in the Hereafter and their meeting of Muhammad صلى الله على محمد وآله الصادقين at the Pond. (al-Kafi, Volume 1, Book 4, Miscellaneous, hadith #83)

(sahih) (صحيح)

 

 

 

Ahl al-Bayt are the inheritors of the Earth and the Righteous

 

 

 

محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن هشام بن سالم، عن أبي خالد الكابلي، عن أبي جعفر (عليه السلام) قال: وجدنا في كتاب علي (عليه السلام): ان الارض لله يورثها من يشاء من عباده والعاقبة للمتقين، أنا وأهل بيتي الذين أورثنا الارض ونحن المتقون و الارض كلها لنا فمن أحيا أرضا من المسلمين فيعمرها وليؤد خراجها إلى الامام من أهل بيتي وله ما أكل منها فإن تركها أو أخربها فأخذها رجل من المسلمين من بعده فعمرها و أحياها فهو أحق بها من الذي تركها فليؤد خراجها إلى الامام من أهل بيتي وله ما أكل حتى يظهر القائم (عليه السلام) من أهل بيتي بالسيف فيحويها ويمنعها ويخرجهم منها كما حواها رسول الله (صلى الله عليه وآله) ومنعها إلا ما كان في أيدي شيعتنا فإنه يقاطعهم على ما في أيديهم ويترك الارض في أيديهم

 

 

 

Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from Hisham b. Salim from Abu Khalid al-Kabuli[67] from Abu Ja`far عليه السلام.

He said: We looked in Kitab `Ali[68]: “Indeed, the Earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous.” (7:128)[69] I and my Ahl al-Bayt are the ones that inherited the Earth and we are the righteous, and the entire Earth is for us, so a Muslim that enlivens the land must build upon it and give what comes out of it to the Imam from my Ahl al-Bayt, and to him belongs that which is eaten from it. So if he (i.e. the Muslim) abandons it or harms it, and then a Muslim takes it and builds upon it and enlivens it, then he has more right to it than the one who abandoned it. So he gives what comes out of it to the Imam from my Ahl al-Bayt, and to him belongs that which is eaten from it, until the Qa'im عليه السلام appears from my Ahl al-Bayt with his sword. So he surrounds it, forbids others from it, and evicts them from it, just as the Messenger of Allah صلى الله عليه وآله had surrounded and forbidden lands, except what is in the hands of our Shi`a, for he will divide between them what is in their hands, and leave the land in their hands.  (al-Kafi, Volume 1, Book 4, The Whole Earth Belongs to the Imam, hadith #1)

(hasan) (حسن)

 

 

 

 

 

 

Signs preceding the appearance of the Mahdi

 

 

 

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن أبي أيوب الخزاز، عن عمر بن حنظلة قال: سمعت أبا عبدالله (ع) يقول: خمس علامات قبل قيام القائم: الصيحة والسفياني والخسف وقتل النفس الزكية واليماني، فقلت: جعلت فداك إن خرج أحد من أهل بيتك قبل هذه العلامات أنخرج معه؟ قال: لا، فلما كان من الغد تلوت هذه الآية " إن نشأ ننزل عليهم من السماء آية فظلت أعناقهم لها خاضعين " فقلت له: أهي الصيحة؟ فقال: أما لو كانت خضعت أعناق أعداء الله عزوجل

 

 

 

Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from `Ali b. al-Hakam from Abi Ayyub al-Khazaz from `Umar b. Hanthalah[70] who said:

I heard Abu `Abdillah عليه السلام say: Five signs will occur before the rising of the Qa’im: the cry, the Sufyani, the swallowing up [of an army into the desert], the killing of Nafs az-Zakiyya, and the Yamani. And I said: May I be your ransom, if someone from the Ahl al-Bayt arose before these signs, should we rise with him? He said: No. The next day, I read out this verse, “We will descend upon them from the sky a sign…” (26:4), and I said to him: Is this the cry? He said: If that were so, [you would see] the necks of the enemies of Allah عزوجل bow down. (al-Kafi, Volume 8, hadith #483)

(majhool) (مجهول)

 

 

 

أخبرنا أحمد بن محمد بن سعيد، قال: حدثنا محمد بن المفضل بن إبراهيم ابن قيس، قال: حدثنا الحسن بن علي بن فضال، قال: حدثنا ثعلبة بن ميمون عن معمر بن يحيى، عن داود الدجاجي، عن أبي جعفر محمد بن علي (عليهما السلام)، قال: سئل أمير المؤمنين (عليه السلام) عن قوله تعالى: فاختلف الاحزاب من بينهم فقال: أنتظروا الفرج من ثلاث، فقيل: يا أميرالمؤمنين وما هن؟ فقال: اختلاف أهل الشام بينهم، والرايات السود من خراسان، والفزعة في شهر رمضان. فقيل: وما الفزعة في شهر رمضان؟ فقال: أو ما سمعتم قول الله عزوجل في القرآن: إن نشأ ننزل عليهم من السماء آية فظلت أعناقهم لها خاضعين هي آية تخرج الفتاة من خدرها، وتوقظ النائم، وتفزع اليقظان.

 

 

 

Ahmad b. Muhammad b. Sa`eed narrated. He said: Muhammad b. al-Mufaddal b. Ibrahim b. Qays narrated. He said: al-Hasan b. `Ali b. Faddal narrated. He said: Tha`laba b. Maymun narrated from Mu`ammar b. Yahya from Dawud ad-Dajaaji[71] from Abu Ja`far Muhammad b. `Ali عليهما السلام.

He said: Amir al-Mu’mineen عليه السلام was asked about His verse, “But the factions among them differed” (43:65). So he said: So wait for the relief from three [things]. So it was said: O Amir al-Mu’mineen, what are they? So he said: The schism of the people of Sham[72] between themselves, the black standards from Khurasan, and the terror in the month of Ramadan. So it was said: And what is the terror of the month of Ramadan? So he said: Have you not heard the saying of Allah عزوجل in the Qur’an: “If We will, We can send down on them from the sky a sign so that their necks would remain bowed before it” (26:4) – it is the sign that will take the women out from their boudoirs, awaken the sleeper, and terrify the awake. (Nu`mani’s Ghayba, What Has Come Regarding the Signs That Will Precede the Rise of the Qa’im, hadith #8)

(majhool) (مجهول)

 

 

 

حدثنا أحمد بن محمد بن سعيد، قال: حدثنا علي بن الحسن التيملي، عن علي بن مهزيار، عن حماد بن عيسى، عن الحسين بن المختار، عن أبى بصير، قال: " قلت لابى عبدالله (عليه السلام) قول الله عزوجل " عذاب الخزي في الحيوة الدنيا وفي الآخرة " ما هو عذاب خزي الدنيا؟ فقال: وأي خزي أخزى يا أبا بصير من أن يكون الرجل في بيته وحجاله وعلى إخوانه وسط عياله إذ شق أهله الجيوب عليه وصرخوا، فيقول الناس: ما هذا؟ فيقال " مسخ فلان الساعة، فقلت: قبل قيام القائم(عليه السلام) أو بعده؟ قال: لا، بل قبله “.

 

 

 

Ahmad b. Muhammad b. Sa`eed narrated. He said: `Ali b. al-Hasan at-Taymali[73] narrated from `Ali b. Mehzayar from Hamad b. `Isa from al-Husayn b. al-Mukhtar from Abu Baseer.

He said: I said to Abu `Abdillah عليه السلام the saying of Allah عزوجل, “The degrading punishment in the life of this world, and in the Hereafter…” (5:33) – what is the degrading punishment of this world? So he said: What disgrace is more degrading, O Abu Baseer, than a man who is in his house and his surrounding, with his brethren and in between his children, when his woman rips her clothes and screams [out of shock] in front of him? Then the people will say, “What is this?” and they are answered, “Fulan has been transfigured at this hour”. So I said: Before the rise of the Qa’im عليه السلام or after it? He said: No, rather, before it. (Nu`mani’s Ghayba, What Has Come Regarding the Signs That Will Precede the Rise of the Qa’im, hadith #41)

(muwathaq) (موثق)

 

 

 

The timing of his relief

 

 

 

الهمداني، عن علي، عن أبيه، عن الهروي، قال سمعت دعبل بن علي الخزاعي يقول أنشدت مولاي علي بن موسى الرضا (ع) قصيدتي التي أولها:

مَدَارِسُ آيَاتٍ خَلَتْ مِنْ تِلَاوَةٍ

وَ مَنْزِلُ وَحْيٍ مُقْفِرُ الْعَرَصَاتِ

فلما انتهيت إلى قولي:

خُرُوجُ إِمَامٍ لَا مَحَالَةَ خَارِجٌ‏

يَقُومُ عَلَى اسْمِ اللَّهِ وَ الْبَرَكَاتِ‏

يُمَيِّزُ فِينَا كُلَّ حَقٍّ وَ بَاطِلٍ‏

وَ يُجْزِي عَلَى النَّعْمَاءِ وَ النَّقِمَاتِ

 بكى الرضا (ع) بكاء شديداً ثم رفع رأسه إلي فقال لي: يا خزاعي نطق روح القدس على لسانك بهذين البيتين فهل تدري من هذا الامام؟ ومتى يقوم؟ فقلت: لا يا مولاي إلا أني سمعت بخروج إمام منكم يطهر الارض من الفساد ويملأها عدلاً كما ملئت جوراً. فقال: يا دعبل، الامام بعدي محمد ابني وبعد محمد ابنه علي وبعد علي ابنه الحسن وبعد الحسن ابنه الحجة القائم المنتظر في غيبته المطاع في ظهوره لو لم يبق من الدنيا إلا يوم واحد لطول الله ذلك اليوم حتى يخرج فيملأها عدلا كما ملئت جورا وأما متى؟ فاخبار عن الوقت ولقد حدثني أبي، عن أبيه عن آبائه، عن علي (ع) أن النبي (ص) قيل له: يارسول الله متى يخرج القائم من ذريتك؟ فقال: مثله مثل الساعة لا يجلبها لوقتها إلا هو ثقلت في السموات والارض لا يأتيكم إلا بغتة.

 

 

 

Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father from `Abd as-Salam b. Salih al-Harawi.[74] He said: I heard De`bel b. `Ali al-Khuza`i[75] say:

I recited my poem to my Master, `Ali b. Musa ar-Rida عليه السلام, the beginning of which is:

Schools of verses empty of recitations

And the House of Revelation horrendously empty

So when I reached the end of these words,

The appearance of an Imam who will definitely appear

And stand by the name of Allah and His blessings

He will make distinction between all rights and wrongs

And will proffer requital for charities and malevolence

[Imam] ar-Rida عليه السلام cried a rigid cry, then he lifted his head and said to me: O Khuza`i, the Holy Spirit has placed these two verses on your tongue.[76] Do you know who this Imam is? And when he will rise? So I said: No, my Master, I have only heard that an Imam will appear from you (i.e. the Ahl al-Bayt) who will purify the Earth from corruption and fill it with justice as it would be fraught with injustice. So he said: O De`bel, the Imam after me is my son Muhammad, and after Muhammad is his son `Ali and after `Ali is his son al-Hasan and after al-Hasan is his son, the Proof (hujja), the Qa’im, awaited in his occultation and obeyed in his appearance. If there remains in this world but one day, Allah would lengthen that day until he appears and fills the Earth with justice as it would be fraught with injustice. But when? The report regarding the timing has been narrated from my father from his father from their forefathers from `Ali عليه السلام that the Prophet صلى الله عليه وآله was asked: O Messenger of Allah, when will the Qa’im appear from your offspring? So he said: Its [time is] like the similitude of the Hour, about which is said, “He alone will manifest it at its proper time. It is heavy in the heavens and the Earth. It shall not come upon you except unexpectedly.” (7:187) (Kamal ad-Deen, Volume 2, Statements of ar-Rida on the Occultation, hadith #6)

(majhool kal-muwathaq) (مجهول كالموثق)

 

 

 

 

 

 

 

 

 

حدثنا أحمد بن علي بن إبراهيم بن هاشم رضي الله عنه ، عن أبيه ، عن جده إبراهيم بن هاشم ، عن عبد السلام بن صالح الهروي قال : دخل دعبل بن علي الخزاعي رضي الله عنه على أبي الحسن علي بن موسى الرضا عليهما السلام بمرو فقال له : يا ابن رسول الله إني قد قلت فيكم قصيدة وآليت على نفسي ( 3 ) أن لا أنشدها أحدا قبلك ، فقال عليه السلام هاتها ، فأنشدها : مدارس آيات خلت من تلاوة * ومنزل وحي مقفر العرصات فلما بلغ إلى قوله :أرى فيئهم في غيرهم متقسما * وأيديهم من فيئهم صفرات بكى أبو الحسن الرضا عليه السلام وقال : صدقت يا خزاعي فلما بلغ إلى قوله : إذا وتروا مدوا إلى واتريهم * أكفا عن الأوتار منقبضات جعل أبو الحسن عليه السلام يقلب كفيه وهو يقول : أجل والله منقبضات ، فلما بلغ إلى قوله : لقد خفت في الدنيا وأيام سعيها * وإني لأرجو الامن بعد وفاتي قال له الرضا عليه السلام : آمنك الله يوم الفزع الأكبر . فلما انتهي إلى قوله : وقبر ببغداد لنفس زكية * تضمنه الرحمن في الغرفات قال له الرضا عليه السلام : أفلا الحق لك بهذا الموضع بيتين ، بهما تمام قصيدتك ؟ فقال : بلى يا ابن رسول الله ، فقال عليه السلام :وقبر بطوس يا لها من مصيبة * توقد في الأحشاء بالحرقات ( 1 ) إلى الحشر حتى يبعث الله قائما يفرج عنا الهم والكربات فقال دعبل : يا ابن رسول الله هذا القبر الذي بطوس قبر من هو ؟ فقال الرضا عليه السلام : قبري ، ولا تنقضي الأيام والليالي حتى تصير طوس مختلف شيعتي وزواري في غربتي ، ألا فمن زارني في غربتي بطوس كان معي في درجتي يوم القيامة مغفورا له ثم نهض الرضا عليه السلام بعد فراغ دعبل من إنشاده القصيدة وأمره أن لا يبرح من موضعه فدخل الدار فلما كان بعد ساعة خرج الخادم إليه بمائة دينار رضوية ، فقال له : يقول لك مولاي : إجعلها في نفقتك ، فقال دعبل : والله ما لهذا جئت ، ولا قلت هذه القصيدة طمعا في شئ يصل إلي ورد الصرة وسأل ثوبا من ثياب الرضا عليه السلام ليتبرك به ويتشرف ، فأنفذ إليه الرضا عليه السلام جبة خز مع الصرة وقال الخادم : قل له : يقول لك [ مولاي ] : خذ هذه الصرة فإنك ستحتاج إليها ولا تراجعني فيها ، فأخذ دعبل الصرة والجبة وانصرف ، وسار من مرو في قافلة ، فلما بلغ ميانقوهان ( 2 ) وقع عليهم اللصوص ، وأخذوا القافلة بأسرها وكتفوا أهلها ، و كان دعبل فيمن كتف ، وملك اللصوص القافلة ، وجعلوا يقسمونها بينهم ، فقال رجل من القوم متمثلا بقول دعبل من قصيدته : أرى فيئهم في غيرهم متقسما * وأيديهم من فيئهم صفرات فسمعه دعبل فقال له : لمن هذا البيت ؟ فقال له : لرجل من خزاعة يقال له : دعبل بن علي ، فقال له دعبل : فأنا دعبل بن علي قائل هذه القصيدة التي منها هذا البيت ، فوثب الرجل إلى رئيسهم وكان يصلي على رأس تل وكان من الشيعة فأخبره فجاء بنفسه حتى وقف على دعبل قال له : أنت دعبل ؟ فقال : نعم ، فقال له : أنشد القصيدة ، فأنشدها فحل كتافه وكتاف جميع أهل القافلة ( 1 ) ، ورد إليهم جميع ما اخذ منهم لكرامة دعبل وسار دعبل حتى وصل إلى قم فسأله أهل قم أن ينشدهم القصيدة فأمرهم أن يجتمعوا في مسجد الجامع ، فلما اجتمعوا صعد دعبل المنبر فأنشدهم القصيدة ، فوصله الناس من المال والخلع بشئ كثير ، واتصل بهم خبر الجبة ، فسألوه أن يبيعها منهم بألف دينار ، فامتنع من ذلك ، فقالوا له : فبعنا شيئا منها بألف دينار ، فأبى عليهم ، وسار عن قم ، فلما خرج من رستاق البلد لحق به قوم من أحداث العرب فأخذوا الجبة منه ، فرجع دعبل إلى قم فسألهم رد الجبة عليه ، فامتنع الاحداث من ذلك ، وعصوا المشايخ في أمرها وقالوا لدعبل : لا سبيل لك إلى الجبة ، فخذ ثمنها ألف دينار ، فأبى عليهم ، فلما يئس من رد الجبة عليه سألهم أن يدفعوا إليه شيئا منها فأجابوه إلى ذلك فأعطوه بعضها ودفعوا إليه ثمن باقيها ألف دينار وانصرف دعبل إلى وطنه فوجد اللصوص قد أخذوا جميع ما كان له في منزله ، فباع المائة دينار التي كان الرضا عليه السلام وصله بها من الشيعة كل دينار بمائة درهم فحصل في يده عشرة آلاف درهم ، فتذكر قول الرضا عليه السلام : " إنك ستحتاج إليها " ، وكانت له جارية لها من قلبه محل فرمدت رمدا عظيما فأدخل أهل الطب عليها ، فنظروا إليها فقالوا : أما العين اليمني فليس لنا فيها حيلة وقد ذهبت ، أما اليسري فنحن نعالجها ونجتهد ونرجو أن تسلم ، فاغتم دعبل لذلك غما شديدا ، وجزع عليها جزعا عظيما ثم إنه ذكر ما معه من فضلة الجبة فمسحها على عيني الجارية و عصبها بعصابة منها من أول الليل ، فأصبحت وعيناها أصح مما كانتا [ و كأنه ليس لها أثر مرض قط ] ببركة [ مولانا ] أبي الحسن الرضا عليه السلام ( 1 )

 

 

 

Ahmad b. `Ali b. Ibrahim b. Hashim رضي الله عنه narrated from his father from his grandfather Ibrahim b. Hashim from `Abd as-Salam b. Salih al-Harawi.

He said: De`bel b. `Ali al-Khuza`i رضي الله عنه entered upon Abu’l Hasan `Ali b. Musa ar-Rida عليهما السلام in Marw and said to him: O son of the Messenger of Allah, I have written a poem for you, and I had promised myself not to recite it to anyone before you. So he عليه السلام said: Give it to me. So he performed:

Schools of verses empty of recitations

And the House of Revelation horrendously empty

So when he had reached his saying,

Their property has been distributed to others

Their hands are empty of their own wealth

Abu’l Hasan ar-Rida عليه السلام cried and said: You have spoken the truth, O Khuza`i. So when he had reached his saying,

When they are being oppressed they stretch to the enemies

Their hands which cannot hold the bow

Abu’l Hasan عليه السلام flipped his hands and said: By Allah, my hands are bound. So when he had reached his saying,

Indeed I am fearful of the world and the changing times

Thus I hope for peace and security after my death

ar-Rida عليه السلام said to him: May Allah protect you on the Day of the Great Dismay. So when he had finished with his saying,

There is a grave of a purified personality in Baghdad

Whom Allah has given place in the gardens of Paradise

ar-Rida عليه السلام said: Is it not your right to add [the following] two [passages] to the end of your poem? So he said: Of course, O son of the Messenger of Allah. So he عليه السلام said:

And a grave shall be made in Tus by whose tragedy

The inner portion of the body will be scorched

And this will continue till the resurrection till Allah raises a Qa’im

Who will remove our worries and our calamities from us

So De`bel said: O son of the Messenger of Allah – this grave that will be in Tus – who does the grave belong to? So ar-Rida عليه السلام said: It is my grave, and the days and the nights will not pass until Tus becomes a place for my Shi`a and my visitors in my absence. Whoever visits me in my absence in Tus will be with me in my rank on the Day of Judgment, and salvation shall be his. After a while, ar-Rida عليه السلام returned after De`bel’s performance of the poem, and he ordered him not to depart from his position. So he entered the residence, and after an hour a servant came out with one hundred minted dinars for him (i.e. De`bel). So he (i.e. the servant) said to him: My master says to you, “Take this for yourself”. So De`bel said: By Allah, this is not what I had come for, nor had I spoken this poem for anything to come to me. Return this package, and ask for a robe from the clothes of ar-Rida عليه السلام so that I may be blessed and honoured by it. So ar-Rida عليه السلام sent a small container along with the package for him and said to the servant: Say to him, “He (my master) says to you, ‘Take this package, for you will need it, and do not return anything in it to me’”. So De`bel took the package and the cloak, and departed with a caravan of Marw. So when the caravan reached Qawhan, it came across highway robbers who looted the belongings, captured the people, and distributed the booty [among themselves]. A man from the robbers hummed a passage from De`bel’s poem,

Their property has been distributed to others

Their hands are empty of their own wealth

De`bel heard it, so he said to him: To whom does this verse belong to? So he said to him: To a man from Khuza`a who is called “De`bel b. `Ali”. So he said to him: I am De`bel b. `Ali, the author of the poem that this verse is from. So the man went to their leader, who was praying on top of a mound; and he was from the Shi`a. He informed him, then he came in person until he stood by De`bel and said to him: Are you De`bel? So he said: Yes. So he said to him: Recite the poem. So he recited it, and they freed the hostages and returned their belongings to them due to De`bel’s dignity. So De`bel travelled until he reached Qum, then the people of Qum asked him to recite the poem. He ordered them to gather at the congregational mosque. So when they gathered, De`bel ascended the pulpit and recited the poem. The people sent a lot of money and gifts to him. When they had heard about the cloak, they had asked him to sell it to them for one thousand dinars, but he refused. So they said to him: Give us a piece of it for one thousand dinars, but he refused and departed from Qum. So when he departed from the city, an Arabian group followed him and took the cloak from him. So De`bel returned to Qum and demanded that they return the cloak to him, but they refused to do that and said to De`bel: You have no means to attaining the cloak, so take eight thousand dinars. He refused. Alas, when he felt helpless about the matter, he asked them to return a part of it to him. They complied with that and gave him a part of it along with eight thousand dinars. So De`bel left to go to his nation, but [on the way] he encountered highway robbers, who took everything that he had except the one hundred dinars that ar-Rida عليه السلام had sent to him. He converted every dinar into one hundred dirhams, and ended up with ten thousand dirhams in his hands. Then, he remembered the saying of ar-Rida عليه السلام, “You will need it”. He had a bondwoman with a serious optical illness. So the physicians examined her and said: Her right eye has a defect and it is gone. As for her left eye, we can treat it, and so we urge you to submit. De`bel became anxious and cried a rigid cry. Then, he remembered that he had a part of the cloak, so he rubbed it upon the eyes of the bondwoman at the beginning of the night. In the next morning, her eyes were healthier than they were [and it was as if she did not have a trace of the illness at all] by the blessing [of our master] Abu’l Hasan ar-Rida عليه السلام. (Kamal ad-Deen, Volume 2, Statements of ar-Rida on the Occultation, hadith #)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

 

 

 

حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَوَّلُ مَنْ يُبَايِعُ الْقَائِمَ ع جَبْرَئِيلُ يَنْزِلُ فِي صُورَةِ طَيْرٍ أَبْيَضَ فَيُبَايِعُهُ ثُمَّ يَضَعُ رِجْلًا عَلَى بَيْتِ اللَّهِ الْحَرَامِ وَ رِجْلًا عَلَى بَيْتِ الْمَقْدِسِ ثُمَّ يُنَادِي بِصَوْتٍ طَلِقٍ تَسْمَعُهُ الْخَلَائِق ‏أَتى‏ أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ

 

 

 

 

 

 

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Aban b. `Uthman from Aban b. Taghlub.

 

 

 

He said: Abu `Abdillah عليه السلام said: The first to give allegiance to the Qa’im عليه السلام will be Jibra’il, who will descend in the form of a white bird and pay allegiance to him. Then he will place one foot upon the Sacred House of Allah (i.e. the Ka`ba) and one foot upon the Bayt al-Maqdus.[77] Then, he will call with a distinct voice, “Allah’s commandment has come, therefore do not desire to hasten it” (16:1). (Kamal ad-Deen, Volume 2, Miscellaneous, hadith #9)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

الفقه عن الإمام

Fiqh Regarding the Imam

            One of the functions of the Imam is to provide clear answers to questions asked by his followers. The minor occultation was a period in which the scholars were recording, compiling, and collecting the traditions of the Ahl al-Bayt. The twelfth Imam, represented by his ambassadors and trustees, communicated to the masses through epistles, answering questions sent to him. These epistles dealt mainly with jurisprudence, taxation, and the security interests of his followers. With the assassinations and incarcerations of the previous Imams and their Shi`a, dissimulation became a vital key to the survival of the school of Ahl al-Bayt.

 

 

 

Stoning adulterers and punishing zakat withholders can be done only by the Mahdi

 

 

 

وبهذا الاسناد، عن أبان بن تغلب قال: قال أبو عبد الله عليه السلام: دمان في الاسلام حلال من الله عزوجل لا يقضي فيهما أحد بحكم الله حتى يبعث الله عز وجل القائم من أهل البيت عليهم السلام، فيحكم فيهما بحكم الله عزوجل لا يريد على ذلك بينة: الزاني المحصن يرجمه، ومانع الزكاة يضرب رقبته.

 

 

 

And by this isnad[78] from Aban b. Taghlub.

He said: Abu `Abdillah عليه السلام said: There are two bloods which in Islam are lawful [to shed] from Allah that no one shall give judgement in by the ruling of Allah, until Allah عزوجل sends the Qa'im from the Ahl al-Bayt عليهم السلام; so he shall rule in regards to them by the ruling Allah عزوجل, without wanting evidence upon that: the muhsan[79] fornicator he will stone and the preventer (i.e. withholder) of zakat he will strike his neck.[80] (Kamal ad-Deen, Volume 2, Miscellaneous, hadith #12)

(sahih) (صحيح)

 

 

 

Dissimulation and its importance

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن محمد ابن مسلم، عن أبي عبدالله عليه السلام قال: كلما تقارب هذا الامر كان أشد للتقية

 

 

 

Muhammad ibn Yahya from Ahmad b. Muhammad from ibn Faddal from ibn Bukayr[81] from Muhammad b. Muslim from Abu `Abdillah عليه السلام.

He said: As this affair draws closer, dissimulation (taqiyya) will be more intensely needed.[82] (al-Kafi, Volume 2, Book 1, Chapter on Taqiyya, hadith #17)

(muwathaq) (موثق)                                    

                                                                                          

محمد بن يحيى، عن أحمد بن محمد، عن أحمد بن محمد بن أبي نصر قال: سألت أبا الحسن الرضا عن مسألته فأبي وأمسك، ثم قال: لو أعطيناكم كلما تريدون كان شر الكم واخذ برقبة صاحب هذا الامر، قال أبوجعفر عليه السلام: ولاية الله أسرها إلى جبرئيل عليه السلام وأسرها جبرئيل إلى محمد صلى الله عليه وآله وأسرها محمد إلى علي وأسرها علي إلى من شاء الله، ثم أنتم تذيعون ذلك، من ألذي أمسك حرفا سمعه؟ قال أبوجعفر عليه السلام: في حكمة آل داود ينبغي للمسلم أن يكون مالكا لنفسه مقبلا على شأنه عارفا بأهل زمانه فاتقوا الله ولا تذيعوا حديثنا، فلو لا أن الله يدافع عن أوليائه وينتقم لاوليائه من أعدائه، أما رأيت ماصنع الله بآل برمك وماانتقم الله لابي الحسن عليه السلام وقد كان بنو الاشعث على خطرعظيم فدفع الله عنهم بولايتهم لابي الحسن وأنتم بالعراق ترون أعمال هؤلاء الفراعنة وما أمهل الله لهم فعليكم بتقوى الله، ولا تغرنكم] الحياة] الدنيا، ولا تغتروابمن قد امهل له، فكأن الامر قد وصل إليكم.

 

 

 

Muhammad b. Yahya from Ahmad b. Muhammad from Ahmad b. Muhammad b. Abi Nasr. He said:

I asked Abu’l Hasan ar-Rida a question, so he refrained silently. Then, he said: If I were to give you all that you want, it would be evil for you and it would take the Master of this Order by his neck. Abu Ja`far عليه السلام said: The wilaya of Allah was discretely told to Jibra’il عليه السلام, Jibra’il discretely told it to Muhammad صلى الله عليه وآله , Muhammad discretely told it to `Ali, and `Ali discretely told it to whoever Allah willed. Then, you publicize it! Who is he that has withheld a letter of that which he had heard? Abu Ja`far عليه السلام said: It is in the wisdom of the Family of Dawud. It is necessary for a Muslim to have control over his self, to be attentive to what concerns him, and to have knowledge of the people of his time; so fear Allah and do not publicize our hadith (i.e. to the point of endangering Ahl al-Bayt and their message). Surely, Allah defends His awliyya’ and exacts recompense for His awliyya’ upon His enemies. Have you not seen how Allah dealt with the Family of Barmak, and how He recompensed for Abu’l Hasan [al-Kadhim] عليه السلام when the Banu al-Ash`ath faced the great danger and Allah defended them for their support of Abu’l Hasan عليه السلام? And in Iraq you are aware of the actions of these Pharaohs and the respite that Allah has given to them. So, you must fear Allah, and do not allow the worldly life to deceive you. And do not be confused about those who have been given respite. It is as if the affair[83] has [almost] arrived to you. (al-Kafi, Volume 2, Book 1, Chapter on Secrecy, hadith #10)

(sahih) (صحيح)

 

 

 

عنه عن يعقوب عن الحسن بن علي بن فضال عن شعيب العقرقوفي عن ابي حمزة الثمالي قال: قال ابوعبدالله (ع): لن تبقى الارض إلا وفيها منا عالم يعرف الحق من الباطل قال: انما جعلت التقية ليحقن بها الدم، فاذا بلغت التقية الدم فلا تقية، وايم الله لو دعيتم لتنصرونا لقلتم لا نفعل انما نتقى، ولكانت التقية احب اليكم من آبائكم وامهاتكم، ولو قد قام القائم (ع (ما احتاج إلى مسائلتكم عن ذلك ولاقام في كثير منكم من اهل النفاق حد الله

 

 

 

From him[84] from Ya`qub from al-Hasan b. `Ali b. Faddal from Shu`ayb al-`Aqraqufi from Abu Hamza ath-Thumali. He said:

Abu `Abdillah عليه السلام said: The Earth will not remain except that there would be a sage (`alim) therein who knows the truth from the falsehood. He said: Taqiyya was only made so that blood could thereby be protected. When taqiyya has reached bloodshed, then there is no taqiyya. And betake to Allah; if you called for our support, you would say, “We will not act, because we are in taqiyya”, and it would be that taqiyya is more beloved to you than your own fathers and mothers, and if the Qa’im were to rise he would not need to question you regarding that. And he would establish the hadd of Allah amongst many of you from the people of hypocrisy (Ahl an-Nifaq). (Tahdheeb al-Ahkam, Volume 6, Miscellaneous, hadith #13)

(muwathaq) (موثق)

 

 

 

An epistle of the Mahdi addressing various issues

 

 

 

حدثنا محمد بن أحمد الشيباني، وعلي بن أحمد بن محمد الدقاق، والحسين ابن إبراهيم بن أحمد بن هشام المؤدب، وعلي بن عبد الله الوراق رضي الله عنهم قالوا: حدثنا أبو الحسين محمد بن جعفر الأسدي رضي الله عنه قال: كان فيما ورد علي من الشيخ أبي جعفر محمد بن عثمان - قدس الله روحه - في جواب مسائلي إلى صاحب الزمان عليه السلام:

" أما ما سألت عنه من الصلاة عند طلوع الشمس وعند غروبها فلئن كان كما يقولون إن الشمس تطلع بين قرني الشيطان وتغرب بين قرني الشيطان فما أرغم أنف الشيطان أفضل من الصلاة، فصلها وأرغم أنف الشيطان (2).

وأما ما سألت عنه من أمر الوقف على ناحيتنا وما يجعل لنا ثم يحتاج إليه صاحبه، فكل ما لم يسلم فصاحبه فيه بالخيار، وكل ما سلم فلا خيار فيه لصاحبه، احتاج إليه صاحبه أو لم يحتج، افتقر إليه أو استغنى عنه.

وأما ما سألت عنه من أمر من يستحل ما في يده من أموالنا ويتصرف فيه تصرفه في ماله من غير أمرنا، فمن فعل ذلك فهو ملعون ونحن خصماؤه يوم القيامة، فقد قال النبي صلى الله عليه وآله: " المستحل من عترتي ما حرم الله ملعون على لساني ولسان كل

نبي " فمن ظلمنا كان من جملة الظالمين، وكان لعنة الله عليه لقوله تعالى: " ألا لعنة الله على الظالمين ".

وأما ما سألت عنه من أمر المولود الذي تنبت غلفته بعد ما يختن هل يختن مرة أخرى؟ فإنه يجب أن يقطع غلفته فإن الأرض تضج إلى الله عز وجل من بول الأغلف أربعين صباحا (1).

وأما ما سألت عنه من أمر المصلي والنار والصورة والسراج بين يديه هل تجوز صلاته فإن الناس اختلفوا في ذلك قبلك، فإنه جائز لمن لم يكن من أولاد عبدة الأصنام أو عبدة النيران أن يصلي والنار والصورة والسراج بين يديه، ولا يجوز ذلك لمن كان من أولاد عبدة الأصنام والنيران.

وأما ما سألت عنه من أمر الضياع التي لنا حيتنا هل يجوز القيام بعمارتها و أداء الخراج منها وصرف ما يفضل من دخلها إلى الناحية احتسابا للاجر وتقربا إلينا (2) فلا يحل لأحد أن يتصرف من مال غيره بغير إذنه فكيف يحل ذلك في ما لنا، من فعل شيئا من ذلك من غير أمرنا فقد استحل منا ما حرم عليه، ومن أكل من أموالنا شيئا فإنما يأكل في بطنه نارا وسيصلى سعيرا.

وأما ما سألت عنه من أمر الرجل الذي يجعل لنا حيتنا ضيعة ويسلمها من قيم يقوم بها ويعمرها ويؤدي من دخلها خراجها ومؤونتها ويجعل ما يبقى من الدخل لنا حيتنا، فإن ذلك جائز لمن جعله صاحب الضيعة قيما عليها، إنما لا يجوز ذلك لغيره.

وأما ما سألت عنه من أمر الثمار من أموالنا يمر بها المار فيتناول منه ويأكله هل يجوز ذلك له؟ فإنه يحل له أكله ويحرم عليه حمله.

 

 

 

Muhammad b. Ahmad al-Shaybani and `Ali b. Ahmad b. Muhammad ad-Daqqaq and al-Husayn b. Ibrahim b. Ahmad b. Hisham al-Mu’addab and `Ali b. `Abdillah al-Warraq رضي الله عنهم narrated. They said: Abu’l Husayn Muhammad b. Ja`far al-Asadi رضي الله عنه narrated.

He said: This was the reply to us from Shaykh Abu Ja`far Muhammad b. `Uthman قدس الله روحه answering my questions to the Master of the Age عليه السلام:

“As for what you have asked regarding prayer when the Sun rises and sets: surely, it is as they say, that the Sun rises between the horns of Satan (qarnay ash-Shaytan) and sets between the horns of Satan. So, that which rubs the nose of Satan (i.e. humiliates Satan) is better than prayer, so pray [at these times] and rub the nose of Satan.[85]

And as for what you have asked regarding those who have been orded to stop at our Headquarters[86] to pay their endowment to us, but then need of it: the owner has a choice if he has not paid it, but if he has paid it, then the owner has no choice – whether he needs it or not, whether he is in poverty or he can do without it.

And as for what you have asked regarding one who permits himself to spend our money while it is in his hands without our permission: whoever does this is cursed, and we will oppose him on the Day of Resurrection. And the Prophet صلى الله عليه وآله said: ‘One who permits himself to a prohibited thing belonging to my progeny is cursed upon my tongue and the tongue of every prophet’. One who oppresses us is from the oppressors, and the curse of Allah will be upon him, as He تعالى says, ‘Surely, the curse of Allah is upon the oppressors’ (7:44).

And as for what you have asked regarding a newborn that grows a foreskin after he has been circumcised; shall he be circumcised again? It is obligatory that his foreskin is cut off, for the Earth complains to Allah عز وجل for forty mornings when an uncircumcised person urinates upon it.

And as for what you have asked regarding whether it is allowed to pray with a fire, a picture, and a lamp in front of him: the people before you have disagreed regarding that. It is allowed for those who are not the children of idol worshipers or fire worshipers to pray with a fire, a picture, and a lamp in front of him, but it is not allowed for those who are the children of idol worshipers and fire worshipers.

And as for what you have asked regarding the estates that belong to us; is it permissible to remain in their buildings, to make payments from its produce, and to spend on one who enters the Headquarters to gain a reward and gain our proximity? It is not lawful for one to spend from the money of someone without his permission – so how would that be lawful for what is belongs to us? Whoever does a thing from that without our order has made lawful that which we have forbade him from; and whoever eats a thing from our wealth has surely filled his stomach with fire, and he will be cast into the Blaze.

And as for what you have asked regarding a man who creates an estate for us and appoints a caretaker for it and builds upon it and gives [away] from its produce’s income and gives us what remains from its income: the caretaker is allowed to take a sum from the estate, but no one else is allowed.

And as for what you have asked regarding the fruits from our property; can they be given to a passerby who eats from them? It is lawful for them to eat from them, but it is forbidden for them to carry them [away]”. (Kamal ad-Deen, Volume 2, Epistles, hadith #51)

(sahih) (صحيح)

 

 

 

The clay of the grave of al-Husayn

 

 

 

وعنه عن أبيه عن محمد بن عبد الله بن جعفر الحميري قال: كتبت إلى الفقيه (عليه السلام) اسأله هل يجوز ان يسبح الرجل بطين قبر الحسين (عليه السلام) وهل فيه فضل ؟ فأجاب وقرأت التوقيع ومنه نسخت يسبح به فما في شئ من التسبيح أفضل منه ومن فضله ان المسبح ينسى التسبيح ويدير السبحة فيكتب له ذلك التسبيح. (149)

 

 

 

Muhammad b. al-Hasan by his isnad from Muhammad b. Ahmad b. Dawud from his father from Muhammad b. `Abdillah b. Ja`far al-Himyari.

He said: I wrote to the Scholar[87] عليه السلام asking him: “Is it permissible for a man to supplicate with [a rosary made from] the clay of the grave of al-Husayn? Is thre any merit in it?” So he responded, and I read his handwriting and I copied it. “Supplicate with it, for there is no thing in supplication better than it. Among its virtues is that if one forgets the supplication, but still rotates it, that supplication will still be recorded for him.” (Tahdheeb al-Ahkam, Volume 6, The Sanctity of al-Husayn and the Virtue of Karbala and the Virtue of Prayer at His Grave, hadith #17)

(sahih) (صحيح

 

 

 

 

 

 

 

 

 

 

 

 

Recite only from the accepted qira’at until the Mahdi brings the codex of `Ali b. Abi Talib

 

 

 

محمّد بن يعقوب ، عن محمّد بن يحيى ، عن محمّد بن الحسين ، عن عبد الرحمن بن أبي هاشم ، عن سالم أبي سلمة قال : قرأ رجل على أبي عبد الله ( عليه السلام ) وأنا أستمع حروفاً من القرآن ليس على ما يقرأها الناس ، فقال أبو عبد الله ( عليه السلام ) : كفّ عن هذه القراءة ، اقرأ كما يقرأ الناس حتّى يقوم القائم ، فاذا قام القائم قرأ كتاب الله على حدّه وأخرج المصحف الذي كتبه علي ( عليه السلام ) ، الحديث. 

 

 

 

Muhammad b. Ya`qub from Muhammad b. Yahya from Muhammad b. al-Husayn from `Abd ar-Rahman b. Abi Hashim from Salim b. Abi Salama.[88] 

He said: A man recited to Abu `Abdillahعليه السلام  – and I was listening – some expressions (huruf) from the Qur’an that were not as what the people recite. So Abu `Abdillah عليه السلام said: Desist from this recitation, recite it as the people recite it until the Qa’im rises. So when the Qa’im rises he will recite the Book of Allah upon its extent and take out the mus`haf which `Ali عليه السلام wrote. [89] (al-Kafi, Volume 2, Book 3, Miscellaneous, hadith #23)


(apparently sahih) (صحيح على ظاهر)

 

 

 

Forbiddance from saying his name

 

 

 

أبي، عن سعد، عن ابن يزيد، عن ابن محبوب، عن ابن رئاب عن أبي عبد الله (ع): قال صاحب هذا الامر رجل لا يسميه باسمه إلا كافر.

 

 

 

My father from Sa`d from ibn Yazid from ibn Mahbub from ibn Ri’aab from Abu `Abdillah عليه السلام.

He said: The Master of this Order is a man whom none names by his name except a kafir. (Kamal ad-Deen, Volume 2, Forbiddance From Saying the Name of the Qa’im, hadith #1)

(sahih) (صحيح)

 

 

 

وعن محمد بن عبدالله ومحمد بن يحيى جميعا ، عن عبدالله بن جعفر الحميري ، عن محمد بن عثمان العمري ـ في حديث ـ أنه قال له : أنت رأيت الخلف ؟ قال : اي والله ـ إلى أن قال : ـ قلت : فالاسم ، قال : محرم عليكم أن تسألوا عن ذلك ، ولا أقول هذا من عندي ، فليس لي أن احلل ولا أحرم ، ولكن عنه ( عليه السلام ) فإن الامر عند السلطان ، ان أبا محمد مضى ولم يخلف ولدا ـ الى أن قال : ـ وإذا وقع الاسم وقع الطلب ، فاتقوا الله وامسكوا عن ذلك.

 

 

 

Muhammad b. `Abdillah and Muhammad b. Yahya together from `Abdillah b. Ja`far al-Himyari from Muhammad b. `Uthman al-`Amri – in a hadith[90] – it was said to him:

Have you seen the successor? He said: Yes, by Allah – until he said: - I said: And what is his name? He said: It is forbidden from you to ask about this, and do not say this is from me, for I do not have the ability to permit and forbid,[91] rather, that is for him عليه السلام. The sultan’s impression is that Abu Muhammad passed away and did not leave behind a son – until he said: And if the name is revealed, then the search for him will be on. So, fear Allah and hold back from that. (al-Kafi, Volume 1, Book 4, The Testimony of Those Who Witnessed Him, hadith #2)

(sahih) (صحيح)

 

 

 

Dealings of the Mahdi in his minor occultation

 

 

 

وعن القاسم بن العلاء قال: ولد لي عدة بنين فكنت أكتب وأسأل الدعاء فلا يكتب إلي لهم بشيء فماتوا كلهم , فلما ولد لي الحسن ابني كتبت أسأل الدعاء فأجبت: يبقى والحمد لله.

 

 

 

And from al-Qasim b. al-`Alaa’.[92]

He said: Several boys were born to me, so [each time] I would write [to the Qa’im] and request supplications. He did not write anything regarding them to me, and they all died. When my son al-Hasan was born to me, I wrote [to the Qa’im] and requested supplications. So he answered: He lives, and praise be to Allah. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #9)

(majhool kal-sahih) (مجهول كالصحيح)

                                                      

الحسين بن محمد الاشعري قال: كان يرد كتاب أبي محمد عليه السلام في الاجراء على الجنيد قاتل فارس وأبي الحسن وآخر، فلما مضى أبو محمد عليه السلام ورد استيناف من الصاحب لاجراء أبي الحسن وصاحبه ولم يرد في أمر الجنيد بشئ قال: فاغتممت لذلك فورد نعي الجنيد بعد ذلك.

 

 

 

al-Husayn b. Muhammad al-Ash`ari said:

The letters of Abu Muhammad عليه السلام would come regarding the matters related to al-Junayd – who killed Faris[93] – and Abu’l Hasan and others. So when Abu Muhammad عليه السلام passed away, a letter from the Master[94] came to Abu’l Hasan and his companion to be handled, but there was nothing mentioned concerning the matters of al-Junayd. He (i.e. the narrator) said: I was sorrowful regarding that. Thereafter, the obituary of al-Junayd came. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #24)

(sahih) (صحيح)

 

 

 

علي بن محمد، عن محمد بن صالح قال: كانت لي جارية كنت معجبا بها فكتبت أستأمر في استيلادها، فورد استولدها، ويفعل الله ما يشاء، فوطئتها فحبلت ثم أسقطت فماتت.

 

 

 

`Ali b. Muhammad from Muhammad b. Salih.

He said: I had a female slave that I was fond of. I wrote to him (i.e. the Qa’im) asking if I could impregnate her. The answer came, “You may impregnate her, but Allah does whatever He wants.” I had intercourse with her and she became pregnant. She had a miscarriage and she died. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #25)

(hasan kal-sahih) (حسن كالصحيح)

 

 

 

علي بن محمد قال: باع جعفر فيمن باع صبية جعفرية كانت في الدار يربونها، فبعث بعض العلويين وأعلم المشتري خبرها فقال المشتري: قد طابت نفسي بردها وأن لا أرزأ من ثمنها شيئا، فخذها، فذهب العلوي فأعلم أهل الناحية الخبر فبعثوا إلى المشتري بأحد وأربعين دينارا وأمروه بدفعها إلى صاحبها.

 

 

 

`Ali b. Muhammad said:

Ja`far [the Liar][95] was vending, and of that which he sold was a young Ja`fari girl[96] who was raised in the house [of Hasan al-`Askari عليه السلام]. An Alid[97] appeared and informed the buyer of her. The buyer said: I would be content in returning her without taking her expense back, so take her. The Alid went and informed the people of the Headquarters of the news, so they sent forty-one dinars to the buyer and ordered him to return her to her owner. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #29)

(sahih) (صحيح)

 

 

 

أخبرني محمد بن محمد بن النعمان والحسين بن عبيدالله، عن محمد بن أحمد الصفواني رحمه الله قال: رأيت القاسم بن العلاء (4) وقد عمر مائة سنة وسبع عشرة سنة منها ثمانون سنة صحيح العينين، لقي مولانا أبا الحسن وأبا محمد العسكريين عليهما السلام. وحجب (5) بعد الثمانين، وردت عليه عيناه قبل وفاته بسبعة أيام. وذلك أني كنت مقيما عنده بمدينة الران من أرض آذربايجان، وكان لا تنقطع توقيعات مولانا صاحب الزمان عليه السلام على يد أبي جعفر محمد بن عثمان العمري وبعده على [ يد ] (6) أبي القاسم [ الحسين ] (7) بن روح قدس الله روحهما، فانقطعت عنه المكاتبة نحوا من شهرين، فقلق رحمه الله لذلك. فبينا نحن عنده نأكل إذ دخل البواب مستبشرا، فقال له: فيج العراق لا يسمى بغيره (8) - فاستبشر القاسم وحول وجهه إلى القبلة، فسجد ودخل كهل قصير يرى أثر الفيوج عليه، وعليه جبة مصرية، وفي رجله نعل محاملي، وعلى كتفه مخلاة. فقام القاسم فعانقه ووضع المخلاة عن عنقه، ودعا بطشت وماء فغسل يده وأجلسه إلى جانبه، فأكلنا وغسلنا أيدينا، فقام الرجل فأخرج كتابا أفضل (1) من النصف المدرج (2)، فناوله القاسم، فأخذه وقبله ودفعه إلى كاتب له يقال له ابن أبي سلمة، فأخذه أبو عبد الله ففضه وقرأه حتى أحس القاسم بنكاية (3). فقال: يا أبا عبد الله خير، فقال: خير، فقال: ويحك خرج في شئ فقال أبو عبد الله: ما تكره فلا، قال القاسم: فما هو ؟ قال: نعي الشيخ إلى نفسه بعد ورود هذا الكتاب بأربعين يوما، وقد حمل إليه سبعة أثواب فقال القاسم: في سلامة من ديني ؟ فقال: في سلامة من دينك، فضحك رحمه الله فقال: ما أؤمل بعد هذا العمر. فقال (4) الرجل الوارد (5): فأخرج من مخلاته ثلاثة أزر (6) وحبرة يمانية حمراء (7) وعمامة وثوبين ومنديلا فأخذه القاسم، وكان عنده قميص خلعه عليه مولانا الرضا أبو الحسن عليه السلام، وكان له صديق يقال له عبد الرحمن بن محمد البدري (8)، وكان شديد النصب، وكان بينه وبين القاسم نضر الله وجهه مودة في أمور الدنيا شديدة، وكان القاسم يوده، و (قد) (9) كان عبد الرحمن وافى إلى الدار لاصلاح بين أبي جعفر بن حمدون الهمداني وبين ختنة ابن القاسم. فقال القاسم لشيخين من مشايخنا المقيمين معه أحدهما يقال له أبو حامد عمران بن المفلس والآخر أبو علي بن جحدر: أن اقرئا هذا الكتاب عبد الرحمن بن محمد فإني أحب هدايته وأرجو [ أن ] (1) يهديه الله بقراءة هذا الكتاب، فقالا له: الله الله الله فإن هذا الكتاب لا يحتمل ما فيه خلق من الشيعة فكيف عبد الرحمن بن محمد. فقال: أنا أعلم أني مفش لسر لا يجوز لي إعلانه، لكن من محبتي لعبد الرحمن بن محمد وشهوتي أن يهديه الله عزوجل لهذا (2) الامر هوذا، إقرأه الكتاب. فلما مر [ في ] (3) ذلك اليوم - وكان يوم الخميس لثلاث عشرة خلت من رجب - دخل عبد الرحمن بن محمد وسلم عليه، فأخرج القاسم الكتاب فقال له: إقرأ هذا الكتاب وانظر لنفسك، فقرأ عبد الرحمن الكتاب فلما بلغ إلى موضع النعي رمى الكتاب عن يده وقال للقاسم: يا با محمد اتق الله فإنك رجل فاضل في دينك، متمكن من عقلك، والله عزوجل يقول: (وما تدري نفس ماذا تكسب غدا وما تدري نفس بأي أرض تموت) (4). وقال: (عالم الغيب فلا يظهر على غيبه أحدا) (5). فضحك القاسم وقال له: أتم الآية (إلا من ارتضى من رسول) (6) ومولاي عليه السلام هو الرضا (1) من الرسول، وقال: قد علمت أنك تقول هذا ولكن أرخ اليوم، فإن أنا عشت بعد هذا اليوم المؤرخ في هذا الكتاب فاعلم أني لست على شئ، وإن أنا مت فانظر لنفسك، فورخ عبد الرحمن اليوم وافترقوا. وحم القاسم يوم السابع من ورود الكتاب، واشتدت به في ذلك اليوم العلة، واستند في فراشه إلى الحائط، وكان إبنه الحسن بن القاسم مدمنا على شرب الخمر، وكان متزوجا إلى أبي عبد الله بن حمدون الهمداني، وكان جالسا ورداؤه مستور على وجهه في ناحية من الدار، وأبو حامد في ناحية، وأبو علي بن جحدر وأنا وجماعة من أهل البلد نبكي، إذ اتكى (2) القاسم على يديه إلى خلف وجعل يقول: يا محمد يا علي يا حسن يا حسين يا موالي كونوا شفعائي إلى الله عز وجل وقالها الثانية، وقالها الثالثة. فلما بلغ في الثالثة: يا موسى يا علي تفرقعت أجفان عينيه كما يفرقع الصبيان شقائق النعمان، وانتفخت (3) حدقته، وجعل يمسح بكمه عينيه (4)، وخرج من عينيه (5) شبيه بماء اللحم مد طرفه إلى إبنه، فقال: يا حسن إلي يا با حامد [ إلي ] (6) يا با علي (إلي) (7)، فاجتمعنا حوله ونظرنا إلى الحدقتين صحيحتين، فقال له أبو حامد: تراني وجعل يده على كل واحد منا، وشاع الخبر في الناس والعامة، و (انتابه) (8) الناس من العوام ينظرون إليه. وركب القاضي إليه وهو أبو السائب عتبة بن عبيدالله (9) المسعودي وهو قاضي القضاة ببغداد (1)، فدخل عليه فقال له: يا با محمد ما هذا الذي بيدي وأراه خاتما فصه فيروزج، فقربه منه فقال: عليه ثلاثة أسطر فتناوله القاسم رحمه الله فلم يمكنه قراءته وخرج الناس متعجبين يتحدثون بخبره، والتفت القاسم إلى ابنه الحسن فقال له: إن الله منزلك منزلة ومرتبك (2) مرتبة فاقبلها بشكر، فقال له الحسن: يا أبه قد قبلتها، قال القاسم: على ماذا ؟ قال: على ما تأمرني به يا أبه، قال: على أن ترجع عما أنت عليه من شرب الخمر، قال الحسن: يا أبه وحق من أنت في ذكره لارجعن عن شرب الخمر، ومع الخمر أشياء لا تعرفها، فرفع القاسم يده إلى السماء وقال: اللهم ألهم الحسن طاعتك، وجنبه معصيتك ثلاث مرات، ثم دعا بدرج فكتب وصيته بيده رحمه الله وكانت الضياع التي في يده لمولانا وقف وقفه (أبوه) (3). وكان (4) فيما أوصى الحسن أن قال: يا بني إن أهلت (5) لهذا الامر يعني الوكالة لمولانا فيكون قوتك من نصف ضيعتي المعروفة بفرجيذه (6)، وسائرها ملك لمولاي، وإن لم تؤهل له فاطلب خيرك من حيث يتقبل الله، وقبل الحسن وصيته على ذلك. فلما كان في يوم الاربعين وقد طلع الفجر مات القاسم رحمه الله، فوافاه = عبد الرحمن يعدو في الاسواق حافيا حاسرا وهو يصيح: واسيداه، فاستعظم الناس ذلك منه وجعل الناس يقولون: ما الذي تفعل بنفسك (1)، فقال: اسكنوا فقد رأيت ما لم تروه (2)، وتشيع ورجع عما كان عليه، ووقف الكثير من ضياعه. وتولى أبو علي بن جحدر غسل القاسم وأبو حامد يصب عليه الماء، وكفن في ثمانية أثواب على بدنه قميص مولاه (3) أبي الحسن وما يليه السبعة الاثواب التي جاءته من العراق. فلما كان بعد مدة يسيرة ورد كتاب تعزية على الحسن من مولانا عليه السلام في آخره دعاء " ألهمك الله طاعته وجنبك (4) معصيته " وهو الدعاء الذي كان دعا به أبوه، وكان آخره " قد جعلنا أباك إماما لك وفعاله لك مثالا " (5).

Muhammad b. Muhammad b. an-Nu`man [al-Mufid] and al-Husayn b. `Ubaydallah narrated from Muhammad b. Ahmad as-Safwani رحمه الله.

He said: I saw al-Qasim b. al-`Alaa’, who had lived one hundred and seventeen years, of which he had good eyesight for eighty years. He had met our Master Abu’l Hasan and Abu Muhammad, the two `Askaris عليهما السلام. He became blind after [the age of] eighty, and his eyesight returned to him seven days before his death.

This happened while I was staying with him in the city of Ran in the land of Azerbaijan. Letters would not stop coming from our Master, the Master of Time عليه السلام, upon the hand of Abu Ja`far Muhammad b. `Uthman al-`Amri, and after him, upon the hand of Abu’l Qasim [al-Husayn] b. Ruh قدس الله روحهما. Then, for two months, the letters stopped, so he رحمه الله became angry at that. We were eating with him when the doorman came and said to him: The Iraqi emissary [has come] – and he was not called anything else. So al-Qasim became happy, and he faced the qibla and prostrated. A short, old man showing the signs of being an emissary entered. He was wearing an Egyptian gown and travel shoes, and there was a sack over his shoulder. al-Qasim stood and embraced him, and he moved the sack away from his neck. He asked for a basin and water; so he washed his hand, and he sat him down by his side. So we ate and we washed our hands. He (i.e. the emissary) brought out [a letter that was] more than half a page long and gave it to al-Qasim, so he took it, kissed it, and gave it to his scribe, whose name was ibn Abi Salama. So Abu `Abdillah took it, opened it, and read it until al-Qasim sensed something wrong. So he said: O Abu `Abdillah, [is everything] alright? So he said: [Everything is] alright. So he said: Woe to you, is there anything? So Abu `Abdillah said: Not something that you would dislike. al-Qasim said: Then what is it? The shaykh announced: You will die forty days after this letter was sent. He also brought seven garments to him. So al-Qasim said: Will I be at peace with my religion? So he said: You will be at peace with your religion. So he رحمه الله laughed and said: What else can I hope for after this age? He (i.e. the emissary) took out three undergarments, a red Yemeni cloak, a turban, two garments, and a handkerchief, so al-Qasim took them. And he also had a shirt that our Master Abu’l Hasan ar-Rida عليه السلام had given to him. He had a friend who was called `Abd ar-Rahman b. Muhammad al-Badri, and he was severe in his nasb, but he and al-Qasim had a strong affinity for one another in worldly affairs. al-Qasim loved him, and `Abd ar-Rahman had reconciled the relationship between Abu Ja`far b. Hamdun al-Hamadani and his son-in-law the son of al-Qasim. So al-Qasim asked two shaykhs from our resident shaykhs with him – one was called Abu Hamdan `Imran b. al-Muflis and the other was called Abu `Ali b. Jahdar – to read this letter to `Abd ar-Rahman b. Muhammad, [he said]: Because I would love for him to be guided, and I plead that Allah guides Him through reading this letter. So they said to him: Allah, Allah, Allah, surely even the Shi`a cannot handle what is in this letter, so how would `Abd ar-Rahman b. Muhammad? So he said: I know that I am disclosing a secret that I should not, but because of my love for `Abd ar-Rahman b. Muhammmad and my desire to see him guided to this affair by Allah عزوجل, read the letter to him. When that day passed – and it was a Thursday, and thirteen days were left in Rajab – `Abd ar-Rahman b. Muslim entered and greeted him. So al-Qasim took out the letter and said to him: Read this letter and see for yourself. So `Abd ar-Rahman read the letter, and when he reached the part announcing his death, he threw the letter and said to al-Qasim: O Abu Muhammad, fear Allah, for you are a man who is virtuous in his religion and intellectually capable; Allah عزوجل says, “And no one knows what he shall earn tomorrow, and no one knows in what land he shall die” (31:34), and He says, “The Knower of the unseen! He does not reveal His secrets to anyone…” (72:26). So al-Qasim laughed and said to him: Finish the verse, “… except he whom he selects as a messenger” (72:27), and my Master عليه السلام is the one acceped from the Messenger (ar-rida min ar-rasul). And he said: I know that you are saying this, but mark the date. If I live after the day designated in this letter, then know that I am not upon anything [true], but if I die, then look to yourself. So `Abdul Rahman noted the day and left. al-Qasim got a fever seven days after receiving the letter, and on that day, the malady worsened and he set his mattress against the wall. His son al-Hasan b. al-Qasim was sitting; and he was addicted to drinking wine, and he was married [to the daughter of] Abu `Abdillah b. Hamdun al-Hamadani. His sheet was covering his face on a side of the house. Abu Hamed was on a side, and Abu `Ali b. Jahdar, I, and group from the people of the city were weeping. Then, al-Qasim sat up with his hands behind him and said: O Muhammad, O `Ali, O Hasan, O Husayn, O my Masters, be my intercessors to Allah عز وجل. He said this a second time and a third time. When he reached the third time, he said: O Musa, O `Ali. His eyelids opened like boys crack windflowers. His eyes opened and he wiped them with his sleeves. Something that looked like broth came out of his eyes, and then he looked to his son and said: O Hasan. Then, he looked to each of us and said: O Abu Hamed, O Abu `Ali. We surrounded him and looked to his healthy eyeballs. Abu Hamed said: Can you see me? And he stretched his hand to each one of us. The news spread to the people and the commoners, and people from the commoners came to observe him. The judge rode to him – and he was Abu as-Sa’ib `Utba b. `Ubaydallah al-Mas`udi, the judge of judges in Baghdad – so he entered upon him and said to him: O Abu Muhammad, what is this in my hands? He showed him a ring with a turquoise gem and brought it near to him. So he said: Upon it there are three lines. So he handed it to al-Qasim رحمه الله, but he could not read them. The people went out amazed, and they were talking about his news. And al-Qasim turned to his son al-Hasan and said to him: Allah will grant you a respected position, so accept it with gratitude. So al-Hasan said to him: O my father, I accept it. al-Qasim said: Upon what? He said: Upon whatever you command me, O my father. He said: Abandon the drinking wine. al-Hasan said: O my father, it is your right to mention it; I will abandon drinking wine, along with other things you do not know about. So al-Qasim raised his hand to the sky and said three times: O Allah, incline al-Hasan towards your obedience, and prevent him from sinning against You. Then, he asked for a paper, and he wrote his رحمه الله will by hand. The orchards that he owned were given to our Master as his waqf. And from what he delegated to al-Hasan, he said: O my son, if you qualify for this affair – meaning, representation (al-wukala) of our Master – your livelihood should be from the half of my bequeathals in Farjida, and the rest shall go to my Master. And if you are not eligible for this, seek your goodness in a way that Allah accepts. So al-Hasan accepted his will at that. On the fortieth day after sunrise, al-Qasim رحمه الله died. His death caused `Abd ar-Rahman to run through the markets barefoot and uncovered, screaming: O my master! The people made a great deal out of it, and the people began saying: What are you doing with yourself? He said: Be quiet, for I have seen something that you have not. So he became Shi`i and he abandoned what he was upon, and he gave his orchards as waqf. Abu `Ali b. Jahdar washed al-Qasim’s body as Abu Hamed poured water. al-Qasim was shrouded in eight garments, with the shirt of his Master Abu’l Hasan [ar-Rida] and the eight garments that he received from Iraq. A while after that, a letter of consolation came to al-Hasan from our Master عليه السلام. At the end of it was a supplication, “May Allah incline you towards obedience to Him, and prevent you from sinning against Him”, and that was the supplication that his father supplicated with. At the end it said, “We have made your father an imam for you, and his actions are an example for you”. (Tusi’s Ghayba, Epistles, hadith #262)

(sahih) (صحيح) 

 

 

 

Payment of religious dues during the minor occultation

 

 

 

علي بن محمد، عن سعد بن عبد الله قال: إن الحسن بن النضر وأبا صدام وجماعة تكلموا بعد مضي أبي محمد عليه السلام فيما في أيدي الوكلاء وأرادوا الفحص فجاء الحسن بن النضر إلى أبي الصدام فقال: إني اريد الحج فقال له: أبو صدام أخره هذه السنة، فقال له الحسن [ ابن النضر ]: إني أفزع في المنام ولابد من الخروج وأوصى إلى أحمد بن يعلى بن حماد وأوصى للناحية بمال وأمره أن لا يخرج شيئا إلا من يده إلى يده بعد ظهور، قال: فقال الحسن: لما وافيت بغداد اكتريت دارا فنزلتها فجاء ني بعض الوكلاء بثياب ودنانير وخلفها عندي، فقلت له ما هذا؟ قال هو ما ترى، ثم جاء ني آخر بمثلها وآخر حتى كبسوا الدار، ثم جاء ني أحمد بن إسحاق بجميع ما كان معه فتعجبت وبقيت متفكرا فوردت علي رقعة الرجل عليه السلام إذا مضى من النهار كذا و كذا فاحمل ما معك، فرحلت وحملت ما معي وفي الطريق صعلوك يقطع الطريق في ستين رجلا فاجتزت عليه وسلمني الله منه فوافيت العسكر ونزلت، فوردت علي رقعة أن احمل ما معك فعبيته في صنان الحمالين، فلما بلغت الدهليز إذا فيه أسود قائم فقال: أنت الحسن ابن النضر؟ قلت: نعم، قال: ادخل، فدخلت الدار ودخلت بيتا وفرغت صنان الحمالين وإذا في زاوية البيت خبز كثير فأعطى كل واحد من الحمالين رغيفين واخرجوا وإذا بيت عليه ستر فنوديت منه: يا حسن بن النضر احمد الله على ما من به عليك ولا تشكن، فود الشيطان أنك شككت، وأخرج إلي ثوبين وقيل: خذها فستحتاج إليهما فأخذتهما وخرجت، قال سعد: فانصرف الحسن بن النضر ومات في شهر رمضان وكفن في الثوبين.

 

 

`Ali b. Muhammad from Sa`d b. `Abdillah.

He said: al-Hasan b. an-Nadr, Abu Sidam, and a group of people spoke after the passing of Abu Muhammad عليه السلام regarding that which was in the hands of the trustees and they wanted to examine [who it should be given to]. So al-Hasan b. an-Nadr went to Abu Sidam and said: I want to perform Hajj. So Abu Sidam said to him: Postpone it this year. Al-Hasan b. an-Nadr said to him: I am having nightmares in my dreams and I must leave. He deputed Ahmad b. Ya`li b. Hamad and allotted money to the Headquarters, and he ordered that nothing is removed from it except from the hand [of the trustee] to the hand [of the Imam] after the appearance. He said: So al-Hasan said: When I arrived at Baghdad, I rented a house. So one of the trustees came to me with clothes and dinars and left them with me. So I said to him: What is this? He said: It is what you see. Others later came to me with other similar things to it, and others; until the house was filled. Then Ahmad b. Is`haq came with all that was with him. I was astonished and remained thinking. Then a letter came to me from the man عليه السلام [that said], “When such and such [hours] pass from the day, take what is with you”. I then went and carried what was with me, and on the road was a highway robber with sixty men. I passed him and Allah protected me from him, so I arrived at the garrison and stopped there. A letter came to me [that instructed me] to “carry what is with you”. So I loaded everything into the carriages of the porters. When I reached the corridor, a black man was standing there, and he said: Are you al-Hasan b. an-Nadr? I said: Yes. He said:  Enter. So I entered the house, and I entered a room, and I unloaded the goods from the carriages of the porters. There was a large quantity of bread at the corner of the room, and he gave two loaves of bread to each of the porters and told them to leave. And I found that there was a room behind the curtain, and someone called me therefrom [saying]: O Hasan b. an-Nadr, praise Allah for the favour that He has done for you and do not complain. Satan loves that you doubt. He then gave me two sheets and said: Take these, for you will need them. So I took them and left.

Sa`d said: al-Hasan b. Nadr came back and died in the month of Ramadan. He was shrouded in the two sheets. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #4)

(sahih) (صحيح)

 

 

 

علي بن محمد قال: أوصل رجل من أهل السواد مالا فرد عليه وقيل له: أخرج حق ولد عمك منه وهو أربعمائة درهم وكان الرجل في يده ضيعة لولد عمه، فيها شركة قد حبسها عليهم، فنظر فإذا الذي لولد عمه من ذلك المال أربعمائة درهم فأخرجها وأنفذ الباقي فقبل.

 

 

 

`Ali b. Muhammad said:

A man from Bedouins sent a certain quantity of commodity (i.e. as religious dues) but it was returned to him and he was told, “Pay first the rights of the children of your uncle. It is four hundred dirhams.” The property of the children of his uncle was in his possession in sharing manner and he had withheld their property. When he did the accounting, their rights in that shared property was four hundred dirhams. He paid that amount and sent the rest [to the Qa’im] and it was accepted. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #8)

(sahih) (صحيح)

 

 

 

علي بن محمد، عن محمد بن صالح قال: لما مات أبي وصار الامر لي، كان لابي على الناس سفاتج من مال الغريم، فكتبت إليه اعلمه فكتب: طالبهم واستقض عليهم، فقضاني الناس إلا رجل واحد كانت عليه سفتجة بأربعمائة دينار فجئت إليه اطالبه فماطلني واستخف بي ابنه وسفه علي، فشكوت إلى أبيه فقال: وكان ماذا؟ فقبضت على لحتيه وأخذت برجله وسحبته إلى وسط الدار وركلته ركلا كثيرا، فخرج بانه يستغيث بأهل بغداد ويقول: قمي رافضي قد قتل والدي، فاجتمع علي منهم الخلق فركبت دابتي وقلت أحسنتم يا أهل بغداد تميلون مع الظالم على الغريب المظلوم، أنا رجل من أهل همدان من أهل السنة وهذا ينسبني إلى أهل قم والرفض ليذهب بحقي ومالي، قال: فمالوا عليه وأرادوا أن يدخلوا على حانوته حتى سكنتهم وطلب إلي صاحب السفتجة وحلف بالطلاق أن يوفيني مالي حتى أخرجتهم عنه.

 

 

 

`Ali b. Muhammad from Muhammad b. Salih. He said:

When my father died and the affair (i.e. the task of representing the Imam) became mine, my father was in possession of promissory notes from those who owed their dues. So I wrote to him (i.e. the Qa’im) regarding it, and he wrote: “Demand from them [their dues] and take it from them”. So the people gave me what they had owed except for one man, upon whom was a promissory note owing four hundred dinars. So I went to demand from him, but his son procrastinated, took it lightly, and behaved foolishly regarding it. I complained to his father and he said: And so what? I then held him by his beard and took him by his leg, and pulled him to the centre of his house and kicked him many times. His son went out to seek help from the people of Baghdad, saying: A Qummi rejectionist (rafidi)[98] has killed my father! The beings gathered around me, so I mounted my beast (i.e. a riding animal) and I said: Bravo, O people of Baghdad, you have sided with the oppressor against the oppressed stranger – I am a Sunni man from the people of Hamadan, and he attributes me to the people of Qum and rejectionism (rafd) so that he can take away my rights and my money. He said: So they sided against him and they wanted to enter his store until I calmed them down. The owner of the promissory note called me and swore that he would divorce [his wife] if he does not pay me his dues in order for me to get them out of it (i.e. ask the people to leave his store). (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #15)

(hasan kal-sahih) (حسن كالصحيح)

 

 

 

علي بن محمد قال: حمل رجل من أهل آبة شيئا يوصله ونسي بآبة فأنفذ ما كان معه فكتب إليه ما خبر السيف الذي نسيته

 

 

 

`Ali b. Muhammad said:

A man from the people of Abah was carrying items to give [as religious dues] and he forgot a sword in Abah. So he delivered what was with him and it was written to him [by the Qa’im]: “What about the sword that you forgot?” (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #20)

 (sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

علي بن محمد قال: كان ابن العجمي جعل ثلثه للناحية وكتب بذلك وقد كان قبل إخراجه الثلث دفع مالا لابنه أبي المقدام، لم يطلع عليه أحد فكتب إليه فأين المال الذي عزلته لابي المقدام؟

 

 

 

`Ali b. Muhammad said:

Ibn al-`Ajami set one third [of his property] for the Headquarters and he had written about it. Before he took out the one third [from his property], he gave money to his son Abu’l Miqdam – no one saw him [do this]. So he (i.e. the Qa’im) wrote to him: “Where is the money that you took out for Abu’l Miqdam?” (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #26)

(sahih) (صحيح)

 

 

 

وحدثنا أبو جعفر محمد بن علي الأسود رضي الله عنه قال : دفعت إلي امرأة سنة من السنين ثوبا وقالت : أحمله إلى العمري رضي الله عنه ، فحملته مع ثياب كثيرة ، فلما وافيت بغداد أمرني بتسليم ذلك كله إلى محمد بن العباس القمي ، فسلمته ذلك كله ما خلا ثوب المرأة . فوجه إلي العمري رضي الله عنه وقال : ثوب المرأة سلمه إليه ، فذكرت بعد ذلك أن امرأة سلمت إلي ثوبا وطلبته فلم أجده ، فقال لي : لا تغتم فإنك ستجده فوجدته بعد ذلك ، ولم يكن مع العمري رضي الله عنه نسخة ما كان معي .

 

 

 

And Abu Ja`far Muhammad b. `Ali al-Aswad رضي الله عنه narrated.

He said: A woman gave me a cloak one year from the years, and she said: Carry this to al-`Amri رضي الله عنه. So I carried it along with a lot of clothing, and when I reached Baghdad, he told me to give all of it do Muhammad b. al-`Abbas al-`Qummi. So he received all of it except the cloak of the woman. al-`Amri رضي الله عنه sent for me and said: The woman’s cloak – give it to him. After that, I remembered that the woman gave me the cloak; I sought it but I did not find it. So he said to me: Do not grieve, for surely, you will find it. After that, I found it. And [all the while] al-`Amri رضي الله عنه did not have a list of what was with me. (Kamal ad-Deen, Volume 2, Epistles, hadith #31)

(sahih) (صحيح)

 

 

 

The Mahdi protected his followers during the minor occultation

 

 

 

علي بن محمد قال: خرج نهي عن زيارة مقابر قريش والحير، فلما كان بعد أشهر دعا الوزير الباقطائي فقال له: الق بني الفرات والبرسيين وقل لهم: لا يزوروا مقابر قريش فقد أمر الخليفة أن يتفقد كل من زار فيقبض.

 

 

 

`Ali b. Muhammad said:

A prohibition from visiting the Quraysh cemetery and al-Hayri (i.e. Karbala’) came out [from the Qa’im]. After a few months, the vizier (i.e. Abu’l Fat`h Ja`far b. Furat) summoned al-Baqata’iyya and said to him: Meet the Banu Furat and the Bursiyyeen and tell them not to visit the Quraysh cemetery, as the Caliph ordered the investigation of all those who visit so they may be seized. (al-Kafi, Volume 1, Book 4, The Birth of the Patron, hadith #31)

(sahih) (صحيح)

 

 

 

حدثنا أبي رضي الله عنه ، عن سعد بن عبد الله ، عن علي بن محمد الشمشاطي رسول جعفر بن إبراهيم اليماني قال : كنت مقيما ببغداد ، وتهيأت قافلة اليمانيين للخروج فكتبت أستأذن في الخروج معها فخرج " لا تخرج معها فمالك في الخروج خيرة وأقم بالكوفة " فخرجت القافلة وخرجت عليها بنو حنظلة فاجتاحوها . قال : وكتبت أستأذن في ركوب الماء ، فخرج " لا تفعل " فما خرجت سفينة في تلك السنة إلا خرجت عليها البوارج فقطعوا عليها .قال : وخرجت زائرا إلى العسكر فأنا في المسجد [ الجامع ] مع المغرب إذ دخل علي غلام فقال لي : قم ، فقلت : من أنا وإلى أين أقوم ؟ فقال لي : أنت علي بن محمد رسول جعفر بن إبراهيم اليماني ، قم إلى المنزل ، قال : وما كان علم أحد من أصحابنا بموافاتي ، قال : فقمت إلى منزله واستأذنت في أن أزور من داخل فأذن لي .

 

 

 

My father رضي الله عنه narrated from Sa`d b. `Abdillah from `Ali b. Muhammad ash-Shamshati[99] the messenger of Ja`far b. Ibrahim al-Yamani.

He said: I was residing in Baghdad, and a caravan of the Yemenis prepared to leave. I wrote [to the Qa’im] to seek permission to leave with them, and [the answer] came out, “Do not leave with it, for there is no benefit for you in leaving. Remain in Kufa.” So the caravan left, and the Banu Hanthala went to it and raided it.

He said: And I wrote to seek permission to sail the sea, and [the answer] came out, “Do not do that”. No ship sailed in that sea that year except that it was raided by pirates.

He said: And I went to visit al-`Askar. I was in the [congregational] mosque at sunset when a boy entered upon me and said to me: Stand. So I said: Who am I, and to where shall I go? So he said to me: You are `Ali b. Muhammad, the messenger of Ja`far b. Ibrahim al-Yamani; come to the dwelling. And no one from my companions knew about my arrival there.

He said: So I went to his dwelling, and I sought permission to visit from the inside. I was granted permission. (Kamal ad-Deen, Volume 2, Epistles, hadith #14)

(hasan) (حسن)

 

 

 

حدثنا أبو محمد عمار بن الحسين بن إسحاق الأسروشني رضي الله عنه قال: حدثنا أبو العباس أحمد بن الخضر بن أبي صالح الخجندي (3) رضي الله عنه أنه خرج إليه من صاحب الزمان عليه السلام توقيع بعد أن كان أغري بالفحص والطلب وسار عن وطنه ليتبين له ما يعمل عليه وكان نسخة التوقيع " من بحث فقد طلب، ومن طلب فقد دل، ومن دل فقد أشاط، ومن أشاط فقد أشرك " قال: فكف عن الطلب ورجع. وحكي عن أبي القاسم بن روح - قدس الله روحه - أنه قال في الحديث الذي روي في أبي طالب أنه أسلم بحساب الجمل وعقد بيده ثلاثة وستين أن معناه إله أحد جواد (1).

 

 

 

Abu Muhammad `Ammar b. al-Husayn b. Is`haq al-Urushini رضي الله عنه narrated. He said: Abu’l `Abbas Ahmad b. al-Khidr b. Abu Salih al-Khujandi رضي الله عنه narrated that a letter had gone out to him from the Master of the Age عليه السلام after he was drawn into examination and investigation, and he had left his nation to find out what to do. And the letter [said], “Whoever searches, he seeks; and whoever seeks, he leads on; and whoever leads on, he destroys; and whoever destroys has committed polytheism”. He said: So he stopped investigating and he returned.[100]

And it is said that Abu’l Qasim b. Ruh قدس الله روحه spoke regarding the tradition that Abu Talib had become Muslim. (Kamal ad-Deen, Volume 2, Epistles, hadith #41)

(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)

 

 

 

وأخبرني بهذه الحكاية جماعة عن أبي غالب أحمد بن محمد بن سليمان الزراري رحمه الله إجازة وكتب عنه ببغداد أبو الفرج محمد بن المظفر في منزله بسويقة غالب في يوم الاحد لخمس خلون من ذي القعدة سنة ست وخمسين وثلاثمائة قال: كنت تزوجت بأم ولدي وهي أول امرأة تزوجتها، وأنا حينئذ حدث السن وسني إذ ذاك دون العشرين سنة، فدخلت بها في منزل أبيها، فأقامت في منزل أبيها سنين وأنا أجتهد بهم في أن يحولوها إلى منزلي وهم لا يجيبوني إلى ذلك، فحملت مني في هذه المدة وولدت بنتا فعاشت مدة ثم ماتت ولم أحضر في ولادتها ولا في موتها ولم أرها منذ ولدت إلى أن توفيت للشرور التي كانت بيني وبينهم. ثم اصطلحنا على أنهم يحملونها إلى منزلي، فدخلت إليهم في منزلهم ودافعوني في نقل المرأة إلي وقدر (1) أن حملت المرأة مع هذه الحال، ثم طالبتهم بنقلها إلى منزلي على ما اتفقنا عليه، فامتنعوا من ذلك، فعاد الشر بيننا وانتقلت عنهم، وولدت وأنا غائب عنها بنتا وبقينا على حال الشر (2) والمضارمة (3) سنين لا آخذها. ثم دخلت بغداد وكان الصاحب (4) بالكوفة في ذلك الوقت أبو جعفر محمد بن أحمد الزجوزجي رحمه الله، وكان لي كالعم أو الوالد، فنزلت عنده ببغداد وشكوت إليه ما أنا فيه من الشرور الواقعة بيني وبين الزوجة وبين الاحماء، فقال لي: تكتب رقعة وتسأل الدعاء فيها. فكتبت رقعة (و) (5) ذكرت فيها حالي وما أنا فيه من خصومة القوم لي وامتناعهم من حمل المرأة إلى منزلي، ومضيت بها أنا وأبو جعفر رحمه الله إلى محمد بن علي، وكان في ذلك الواسطة بيننا وبين الحسين بن روح رضي الله عنه وهو إذ ذاك الوكيل، فدفعناها إليه وسألناه إنفاذها، فأخذها مني وتأخر الجواب عني أياما، فلقيته فقلت له: قد ساءني (6) تأخر الجواب عني، فقال (لي) (7) لا يسؤوك (هذا) (1) فإنه أحب (لي ولك، وأومأ) (2) إلي أن الجواب إن قرب كان من جهة الحسين بن روح رضي الله عنه، وإن تأخر كان من جهة الصاحب عليه السلام، فانصرفت. فلما كان بعد ذلك - ولا أحفظ المدة إلا أنها كانت قريبة - فوجه إلي أبو جعفر الزجوزجي رحمه الله يوما من الايام، فصرت إليه، فأخرج لي (3) فصلا من رقعة وقال لي: هذا جواب رقعتك فإن شئت أن تنسخه فانسخه ورده فقرأته فإذا فيه والزوج والزوجة فأصلح الله ذات بينهما، ونسخت اللفظ ورددت عليه الفصل، ودخلنا الكوفة فسهل الله لي نقل المرأة بأيسر كلفة، وأقامت معي سنين كثيرة ورزقت مني أولادا وأسأت إليها إساءات واستعملت معها كل ما لا تصبر النساء عليه، فما وقعت بيني وبينها لفظة شر ولا بين أحد من أهلها إلى أن فرق الزمان بيننا. قالوا: قال أبو غالب رحمه الله: وكنت قديما قبل هذه الحال قد كتبت رقعة أسأل فيها أن يقبل (4) ضيعتي، ولم يكن اعتقادي في ذلك الوقت التقرب إلى الله عزوجل بهذه الحال، وإنما كان شهوة مني للاختلاط بالنوبختيين والدخول معهم فيما كانوا (فيه) (5) من الدنيا، فلم أجب إلى ذلك وألححت في ذلك، فكتب إلي أن اختر من تثق به فاكتب الضيعة باسمه فإنك تحتاج إليها، فكتبتها باسم أبي القاسم موسى بن الحسن الزجوزجي ابن أخي أبي جعفر رحمه الله لثقتي به وموضعه من الديانة والنعمة. فلم تمض الايام حتى أسروني الاعراب ونهبوا الضيعة التي كنت أملكها، وذهب مني فيها من غلاتي ودوابي وآلتي نحو من ألف دينار، وأقمت في أسرهم مدة إلى أن اشتريت نفسي بمائة دينار وألف وخمسمائة درهم، (و) (1) لزمني في أجرة الرسل نحو من خمسمائة درهم، فخرجت واحتجت إلى الضيعة فبعتها (2).

 

 

 

And this story was narrated by a group from Abu Ghalib Ahmad b. Muhammad b. Sulayman ar-Razi رحمه الله with permission. Abu’l Faraj Muhammad b. al-Muthaffar recorded it from him in Baghdad in his house, in Ghalib’s market, on Sunday, when five days were left from Dhul Qa`da in the year 356 AH.

He said: I was married to the mother of my son, and she was the first woman I had married. I was young in age, at that time I was less than twenty years old. I had intercourse with her in her father’s house, and she remained in her father’s house for years. I was trying to convince them to have her moved into my house, but they were not accepting that. So she became pregnant from me during this time, and she gave birth to a girl, who lived for a while and then died. I was neither present at her birth nor at her death, and I had never seen her from her birth until her passing because of the situation between me and them. Then, we agreed to have her moved into my house, so I entered upon them at their house and they refused to move the woman to me. The woman became pregnant again upon this [same] condition, then I demanded that they have her move into my house as we had agreed, but they prevented her from doing that, and for years I did not take her. Our relationship worsened and I moved away from them. She gave birth to a girl while I was away from her, while our relationship was sour.

I entered Baghdad, and my friend Abu Ja`far Muhammad b. Ahmad az-Zajuzaji رحمه الله was in Kufa at that time; and he was like an uncle or a father to me. I disembarked at his house in Baghdad, and complained to him about the poor situation between me and the wife and the inlaws. So he said to me: Write a letter and ask for a supplication in it. So I wrote a letter, and I mentioned my condition and the sour relationship with the family, and their prohibition from moving the woman to my house. Abu Ja`far and I took the letter to Muhamamd b. `Ali, who at that time was our connection to al-Husayn b. Ruh رضي الله عنه, who was the representative (wakeel) then. So we gave it to him and we asked him to send it, so he took it from me. The reply did not come for [many] days, so I met him and said to him: I am hurt by the tardiness of the reply to me. So he said: Do not be hurt, for it is better [for me and for you. And he gestured] to me that if the reply came quickly, it would be from al-Husayn b. Ruh’s رضي الله عنه end, and if it is tardy, it would be from the Master عليه السلام; so I left. Sometime after that – and I did not memorize how long afterwards, except that it was soon – Abu Ja`far az-Zajuzaji رحمه الله [called for me] one day, so I went to him, and he brought a portion of the letter out out and said to me: This is the reply to your letter, so if you would like to copy it, then copy it, then return it to me. So I read it, and therein it said, “May Allah resolve the relationship between the husband and the wife”. I copied this pronouncement, returned the portion to him, and we entered Kufa. So Allah then made it easy for me to move the woman, and He softened her heart toward me. She remained with me for many years, and she brought forth many children from me. I offended her at times, and dealt with her in ways that no woman would bear, but our relationship did not worsen, nor the relationship between me and anyone from her family, until time separated us from one another.

They said: Abu Ghalib رحمه الله said: Long before this situation, I would write letters [to the Qa’im عليه السلام] asking him to accept my orchard. This was not out of my inclination to get nearer to Allah عزوجل at that time, but rather, it was out of my desire to mix with the Nawbakhtis and to enjoy what they had from this world. No reply came, so I insisted upon it, and a reply came to me saying, “Choose someone you trust and register the orchard under his name, for you will need it”. So I registered it under the name of Abu’l Qasim Musa b. al-Hasan az-Zajuzaji, the nephew of Abu Ja`far رحمه الله because of his trustworthiness to me, and his religiosity and his blessing. Not many days passed and the Bedouins had kidnapped me and looted an orchard that I owned. I had lost my instruments and my livestock, which had been worth a thousand dinars. I remained in their captivity for some time, until I had bought my freedom for a hundred dinars and one thousand five hundred dirhams. I became indebted to the couriers by five hundred dirhams, so I came out [from captivity], needed the orchard [for this money] and sold it. (Tusi’s Ghayba, Epistles, hadith #257)

(sahih) (صحيح) 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Fasting until his appearance

 

 

 

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن كرام قال: قلت لابي عبد الله (عليه السلام): إني جعلت على نفسي أن أصوم حتى يقوم القائم (عليه السلام) فقال: صم ولا تصم في السفر العيدين ولا أيام التشريق ولا اليوم الذي يشك فيه من شهر رمضان

 

 

 

`Ali b. Ibrahim from his father from ibn Abi `Umayr from Karram.[101]

He said: I said to Abu `Abdillah عليه السلام: I have set upon myself fasting until the rise of the Qa’im عليه السلام. So he said: Fast, and do not fast during the two Eids, nor the days of tashreeq, nor the Day of Doubt in the month of Ramadan. (al-Kafi, Volume 4, Book 1, He Who Intends to Fast in Gratitute, hadith #1)

(muwathaq) (موثق)

 

 

 

The Imam will dress ascetically

 

 

 

أحمد بن محمد، عن محمد بن يحيى، عن حماد بن عثمان قال: كنت حاضرا عند أبي عبد الله عليه السلام إذ قال له رجل: أصلحك الله ذكرت أن علي بن أبي طالب عليه السلام كان يلبس الخشن، يلبس القميص بأربعة دراهم وما أشبه ذلك ونرى عليك اللباس الجيد؟ قال: فقال له: إن علي بن أبي طالب عليه السلام كان يلبس ذلك في زمان لا ينكر ولو لبس مثل ذلك اليوم لشهر به فخير لباس كل زمان لباس أهله غير أن قائمنا إذا قام لبس لباس علي عليه السلام وساربسيرته

 

 

 

[Muhammad b. Yahya from] Ahmad b. Muhammad from Muhammad b. Yahya from Hamad b. `Uthman.

He said: I was attending to Abu `Abdillah عليه السلام and a man said to him: May Allah keep you, you have mentioned that `Ali b. Abi Talib عليه السلام used to dress ascetically, he wore a shirt worth four dirhams and close to that [in price], but we see that you dress in perfect attire? He said to him: Surely `Ali b. Abi Talib عليه السلام used to wear that in an age when that [type of dress] was not frowned upon, and if you were to dress like that in our days you would become infamous for it, so the best clothing of every period is the clothing of the people [of that period]. However, when our Qa’im rises, he will dress in similar clothes to `Ali عليه السلام, and he will walk in his path (i.e. follow his way). (al-Kafi, Volume 1, Conduct of the Imam in His Food and Clothes, hadith #4)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

Payment of religious dues

 

 

 

محمد بن علي بن محبوب عن محمد بن الحسين عن الحسن ابن محبوب عن عمر بن يزيد قال: سمعت رجلا من أهل الجبل يسال ابا عبدالله عليه السلام عن رجل اخذ أرضا مواتا تركها أهلها فعمرها واكرى انهارها وبنى فيها بيوتا وغرس فيها نخلا وشجرا قال: فقال ابوعبدالله عليه السلام: كان أمير المؤمنين عليه السلام يقول: من احيا ارضا من المؤمنين فهي له وعليه طسقها يؤديه إلى الامام في حال الهدنة، فاذا ظهر القائم عليه السلام فليوطن نفسه على أن تؤخذ منه.

 

 

 

Muhammad b. `Ali b. Mahbub from Muhammad b. al-Husayn from al-Hasan b. Mahbub from `Umar b. Yazid.

He said: I heard a man from the inhabitants of the mountain ask Abu `Abdillah عليه السلام about a man who took hold of a lifeless [piece of] land whose people had forsaken it. He cultivated it and let out its rivers, constructed houses on it and planted date-palms and trees therein. So he said: Abu `Abdillah عليه السلام said: Amir al-Mu'mineen عليه السلام used to say: Whoever of the believers enlivens the earth, it is for him and its land tax is upon him. He is to convey it to the Imam during the truce (al-hudna).[102] So when the Qa'im عليه السلام appears, he will undertake it himself that it (i.e. the tax) had been taken from him. (Tahdheeb al-Ahkam, Volume 4, Chapter on Excess, hadith #26)

(sahih) (صحيح)

 

 

 

محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن عمر بن يزيد قال رأيت مسمعا بالمدينة وقد كان حمل إلى أبي عبدالله (عليه السلام) تلك السنة مالا فرده أبوعبدالله (عليه السلام) فقلت له: لم رد عليك أبي عبدالله المال الذي حملته إليه؟

قال: فقال لي: إني قلت له حين حملت إليه المال: إني كنت وليت البحرين الغوص فأصبت أربعمائة ألف درهم وقد جئتك بخمسها بثمانين ألف درهم وكرهت أن أحبسها عنك وأن أعرض لها وهي حقك الذي جعله الله تبارك وتعالى في أموالنا، فقال: أو ما لنا من الارض وما أخرج الله منها إلا الخمس يا أبا سيار؟ إن الارض كلها لنا فما أخرج الله منها من شئ فهو لنا، فقلت له: وأنا أحمل إليك المال: كله؟

فقال: يا أبا سيار قد طيبناه لك وأحللناك منه فضم إليك مالك، وكل ما في أيدي شيعتنا من الارض فهم فيه محللون حتى يقوم قائمنا فيجبيهم طسق ما كان في أيديهم ويترك الارض في أيديهم وأما ما كان في أيدي غيرهم فإن كسبهم من الارض حرام عليهم حتى يقوم قائمنا، فيأخذ الارض من أيديهم ويخرجهم صغرة.

قال عمر بن يزيد: فقال لي أبوسيار: ما أرى أحدا من أصحاب الضياع ولا ممن يلي الاعمال يأكل حلالا غيري إلا من طيبوا له ذلك.

 

 

 

 

 

 

Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from `Umar b. Yazid. He said:

I saw Abu Sayyar Masma` b. `Abd al-Malik in Medina, and he was carrying money to Abu `Abdillah عليه السلام during that year. Then, he (i.e. the Imam) returned it to him; so I asked him: Why did Abu `Abdillah عليه السلام return the money that you carried to him? He said: When I carried the money to him, I said to him: While I was diving, I discovered four hundred thousand dirhams, so I came with its khums – eighty thousand dirhams – and I hated to keep it from you or take from it while it is your right that Allah تبارك وتعالى has given you from our wealth. So he said: Is there nothing for us of the Earth and of what Allah brings forth from it other than the khums?! The Earth wholly is for us, so whatever Allah brings from it, it is ours. He said: I said to him: Should I bring all of the wealth to you? So he said to me: O Abu Sayyar, we have allowed it for you and made [a share] from it halal for you, so take your money for yourself.[103] And [as for] all of that which is in the hands of our Shi`a from the Earth, they are at liberty with respect to it. That is halal for them until the rise of our Qa’im; so he will collect the tax of what is in their hands and he will leave the Earth in their hands )i.e. he will let them have possession of the land(. And as for what is in the hands of the others (i.e. non-Shi`a), their earning from the Earth is haram upon them until our Qa’im rises. Then he will take the land from their hands and leave them in a state of subjugation (or, humiliation).

 

 

 

`Umar b. Yazid said: So Abu Sayyar said to me: I did not know of anyone from the owners of the estates, nor of those who did labour, who would eat of halal other than myself save whom that had been allowed for (i.e. the Shi`a). (al-Kafi, Volume 1, Book 4, The Whole Earth Belongs to the Imam, hadith #3)

(sahih) (صحيح)

 

 

 

وعنه، عن مسعدة بن زياد، عن جعفر، عن أبيه: أن رسول الله صلى الله عليه وآله أمر بالنزول على أهل الذمة ثلاثة أيام وقال: " إذا قام قائمنا اضمحلت القطائع فلا قطائع

                                                                                                                

And from him from Mas`ada b. Ziyad[104] from Ja`far from his father.

The Messenger of Allah صلى الله عليه وآله ordered the descent upon the Protected People (Ahl adh-Dhimma) for three days[105] and said: When our Qa’im rises, appropriations [of property] will lessen until there are no appropriations.[106] (Qurb al-Isnad, hadith #260)

(muwathaq) (موثق)

عنه، عن أحمد بن محمد، عن ابن محبوب، عن الاحول، عن سلام بن المستنير قال: سمعت أبا جعفر (عليه السلام) يحدث إذا قام القائم عرض الايمان على كل ناصب فإن دخل فيه بحقيقة وإلا ضرب عنقه أو يؤدي الجزية (3) كما يؤديها اليوم أهل الذمة ويشد على وسطه الهميان ويخرجهم من الامصار إلى السواد (4).

 

 

 

From him[107] from Ahmad b. Muhammad from ibn Mahbub from al-Ahwal from Salam b. al-Mustaneer.[108]

He said: I heard Abu Ja`far عليه السلام narrate: When the Qa’im rises, he will present the faith to every nasib, and they will either accept it in truth, or their neck will be struck, or they will pay the jizya just as the Protected People pay it today. He will pressure them until he drives them out of the cities and into the outskirts. (al-Kafi, Volume 8, hadith #288)

(hasan) (حسن)

The Mahdi will expose two men

 

 

 

علي بن ابراهيم، عن أبيه، عن حنان بن سدير، ومحمد بن يحيى، عن أحمد بن محمد عن محمد بن إسماعيل، عن حنان بن سدير، عن أبيه قال: سألت أبا جعفر (ع) عنهما فقال: يا أبا الفضل ما تسألني عنهما فوالله ما مات منا ميت قط إلا ساخطا عليهما وما منا اليوم إلا ساخطا عليهما يوصي بذلك البير منا الصغير، إنهما ظلمانا حقنا ومنعانا فيئنا وكانا أول من ركب أعناقنا وبثقا علينا بثقا في الاسلام لا يسكر ابدا حتى يقوم قائمنا أو يتكلم متكلمنا

ثم قال: أما والله لو قد قام قائمنا [أ] وتكلم متكلمنا لابدى من امورهما ما كان يكتم ولكتم من امورهما ما كان يظهر والله ما أسست من بلية ولا قضية تجري علينا أهل البيت إلا هما أسسا أولها فعليمهما لعنة الله والملائكة والناس أجمعين

 

 

 

`Ali b. Ibrahim from his father from Hannan b. Sadeer. And Muhammad b. Yahya from Ahmad b. Muhammad from Muhammad b. Isma`il from Hannan b. Sadeer from his father.[109]

He said: I asked Abu Ja`far عليه السلام about the two,[110] so he said: O Abu’l Fadl, do not ask me about those two because, by Allah, none among us ever dies without being discontented with them, and till this day there is none among us but that he is discontented with them. The elder from among us bequeaths this tradition to the younger. Surely, they suppressed our right and prohibited us from it, and they were the first to mount our necks and transgress upon us. Transgression in Islam will never cease until our Qa’im rises or our Speaker speaks.

He then said: But by Allah, if our Qa’im arose and our Speaker spoke, the hidden affairs of the two would be revealed, and their apparent issues would be hidden.[111] By Allah, no affliction or trouble harms us, the Ahl al-Bayt, except that those two are its root cause, so may the curse of Allah, the angels, and all the people be upon them. (al-Kafi, Volume 8, hadith #340)

(hasan) (حسن)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

سفراء الإمام

Ambassadors of the Imam

The later Imams established an underground network that consisted of their inner circle, scholars, tax collectors, and representatives. Upon the passing of the eleventh Imam, this network became the intermediary consulate by which the Hidden Imam would communicate with his followers. During the minor occultation, the Mahdi appointed four successive individuals to be his ambassadors and oversee the network. The first two ambassadors, Shaykh `Uthman al-`Amri and his son Shaykh Muhammad b. `Uthman, received the praise of the later Imams. The third ambassador, Shaykh Husayn b. Ruh, was a renowned scholar from the prominent Nawbakhti family, and his appointment was declared by his predecessor. Not much is known about the final ambassador, Shaykh `Ali b. Muhammad as-Simuri, except that he was ordered by the Mahdi to terminate the office of ambassadorship upon his deathbed, marking the beginning of the major occultation. Many miracles were also produced through the ambassadors.

 

 

 

`Uthman al-`Amri and his son Muhammad

 

 

 

و قد أخبرنا أحمد بن إسحاق أبو علي عن أبي الحسن ع قال سألته فقلت له لمن أعامل و عمن آخذ و قول من أقبل فقال له العمري ثقتي فما أدى إليك فعني يؤدي و ما قال لك فعني يقول فاسمع له و أطع فإنه الثقة

 

 

 

Abu `Ali Ahmad b. Is`haq has narrated to me from Abu’l Hassan عليه السلام.

He said: I said to him: From whom should I deal with, from whom should I take, and whose saying should I accept [after you]? He said to him: al-`Amri is trustworthy to me. Whatever he will deliver to you is from me. Whatever he would say is from me, from me he says it. Listen to him and obey him because he is reliable and trustworthy. (Tusi’s Ghayba, The Mentioning of Abu Ja`far Muhammad b. `Uthman b. Sa`eed al-`Amri and Discussion, hadith #322)

(sahih) (صحيح)

 

 

 

و أخبرني أبو علي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له العمري و ابنه ثقتان فما أديا إليك فعني يؤديان و ما قالا لك فعني يقولان فاسمع لهما و أطعهما فإنهما الثقتان المأمونان فهذا قول إمامين قد مضيا فيك

 

 

 

Abu `Ali has said to me that he asked Abu Muhammad عليه السلام a similar question and he said to him:

al-`Amri and his son are trustworthy people. Whatever they deliver to you is from me. Whatever they say to you is from me. Listen to them and obey them because they are trustworthy and reliable people. This is the word of two Imams that have given you approval. (Tusi’s Ghayba, The Mentioning of Abu Ja`far Muhammad b. `Uthman b. Sa`eed al-`Amri and Discussion, hadith #322)

(sahih) (صحيح)

 

 

 

وأخبرنا جماعة، عن أبي القاسم جعفر بن محمد بن قولويه، وأبي غالب الزراري وأبي محمد التلعكبري، كلهم عن محمد بن يعقوب الكليني رحمه الله تعالى، عن محمد بن عبد الله ومحمد بن يحيى، عن عبد الله بن جعفر الحميري قال: إجتمعت أنا والشيخ أبو عمرو عند أحمد بن إسحاق بن سعد الاشعري القمي، فغمزني أحمد [ بن إسحاق ] (3) أن أسأله عن الخلف. فقلت له: يا با عمرو إني أريد [ أن ] (4) أسألك وما أنا بشاك فيما أريد أن أسألك عنه، فإن اعتقادي وديني أن الارض لا تخلو من حجة إلا إذا كان قبل (يوم) (1) القيامة بأربعين يوما، فإذا كان ذلك وقعت (2) الحجة وغلق باب التوبة (فلم يكن ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا) (3) فأولئك أشرار من خلق الله عزوجل، وهم الذين تقوم عليهم القيامة ولكن (4) أحببت أن أزداد يقينا، فإن إبراهيم عليه السلام سأل ربه (أن يريه كيف يحيي الموتى فقال: أو لم تؤمن قال بلى ولكن ليطمئن قلبي) (5) وقد أخبرنا أحمد بن إسحاق أبو علي عن أبي الحسن عليه السلام قال: سألته فقلت له: لمن أعامل وعمن آخذ وقول من أقبل ؟ فقال له: العمري ثقتي فما أدى إليك فعني يؤدي، وما قال لك فعني يقول فاسمع له وأطع، فإنه الثقة المأمون. قال: وأخبرني أبو علي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له: العمري وابنه ثقتان، فما أديا إليك فعني يؤديان، وما قالا لك فعني يقولان، فاسمع لهما وأطعهما فإنهما الثقتان المأمونان فهذا قول إمامين قد مضيا فيك. قال: فخر أبو عمرو ساجدا وبكى، ثم قال: سل فقلت له: أنت رأيت الخلف من أبي محمد عليه السلام ؟ فقال: أي والله ورقبته مثل ذا وأومأ بيديه، فقلت له: فبقيت واحدة فقال لي: هات قلت: فالاسم قال: محرم عليكم أن تسألوا عن ذلك، ولا أقول هذا من عندي وليس لي أن أحلل وأحرم ولكن عنه عليه السلام. فإن الامر عند السلطان أن أبا محمد عليه السلام مضى ولم يخلف ولدا وقسم ميراثه، وأخذه من لا حق له، وصبر على ذلك، وهو ذا عياله يجولون وليس (6) أحد يجسر أن يتعرف إليهم أو ينيلهم (1) شيئا، وإذا وقع الاسم وقع الطلب، فاتقوا الله وأمسكوا عن ذلك.

 

 

 

A group narrated from Abu’l Qasim Ja`far b. Muhammad b. Quluwayh and Abu Ghalib az-Zurari and Abu Muhammad al-Tal`akbari together from Muhammad b. Ya`qub al-Kulayni رحمه الله تعالى from Muhammad b. `Abdillah and Muhammad b. Yahya from `Abdillah b. Ja`far al-Himyari.

I and Shaykh Abu `Amr[112] were gathered in presence of Ahmad b. Is`haq b. Sa`d al-Ash`ari al-Qummi. Ahmad gestured that I should ask him about the successor. So I said to him: O Abu `Amr, I wish to ask you [questions], and I am not in doubt about that which I would like to ask about, for my belief and my religion is that the Earth does not remain without a Proof unless there only remains forty days till the [Day of] Resurrection. When that happens, the Proof will cease, and the door of repentence will close [and it will not benefit anyone that has not already believed and has earned goodness in their belief], for those are the most evil of Allah’s creation, and they are the ones upon whom the Hour will rise. However, I wanted to increase my certainty, for Ibrahim عليه السلام asked his Lord to show him how He brings life to the dead. “He said: ‘Then do you not believe?’, and he said, ‘Yea, but [let me see it] so that my heart may be at ease’” (2:260).

And Ahmad b. Is`haq Abu `Ali narrated from Abu’l Hasan عليه السلام. He said: I asked him and I said: From whom should I deal with, from whom should I take, and whose saying should I accept [after you]? He said to him: al-`Amri is trustworthy to me. Whatever he will deliver to you is from me. Whatever he would say is from me, from me he says it. Listen to him and obey him because he is reliable and trustworthy.

He said: And Abu `Ali narrated that he asked Abu Muhammad al-Hasan b. `Ali a similar question, so he said to him: al-`Amri and his son are trustworthy people. Whatever they deliver to you is from me. Whatever they say to you is from me. Listen to them and obey them because they are trustworthy and reliable people. This is the word of two Imams that have given you approval.

So Abu `Amr fell into prostration and wept. Then, he said: Ask. So I said to him: Have you seen the successor of Abu Muhammad عليه السلام? So he said: Yes, by Allah, and his neck is like this – and he gestured with his hands.[113] So I said to him: So one [question] remains. So he said to me: What is it? I said: What is the name? He said: It is forbidden from you to ask about this, and do not say this is from me, for I do not have the ability to permit and forbid, rather, that is for him عليه السلام. The sultan’s impression is that Abu Muhammad عليه السلام has passed away, and that he did not leave behind a son, and that his inheritance has been divided. It has been taken by he who has no right to it, but he (i.e. the Qa’im) was patient over that, and they are of his family wandering about, and there is no one who has the courage to recognize them or attribute them to a thing. And if the name is revealed, then the search for him will be on. So, fear Allah and hold back from that. (Tusi’s Ghayba, Ambassadors During the Occultation, hadith #322)

(sahih) (صحيح) 

 

 

 

وأخبرنا جماعة، عن أبي محمد هارون، عن محمد بن همام، عن عبد الله بن جعفر قال: حججنا في بعض السنين بعد مضي أبي محمد عليه السلام فدخلت على أحمد بن إسحاق بمدينة السلام فرأيت أبا عمرو عنده، فقلت إن هذا الشيخ وأشرت إلى أحمد بن إسحاق، وهو عندنا الثقة المرضي، حدثنا فيك بكيت وكيت، واقتصصت عليه ما تقدم يعني ما ذكرناه عنه من فضل أبي عمرو ومحله، وقلت: أنت الآن ممن (3) لا يشك في قوله وصدقه فأسألك بحق الله وبحق الامامين اللذين وثقاك هل رأيت ابن أبي محمد الذي هو صاحب الزمان عليه السلام ؟ فبكى ثم قال: على أن لا تخبر بذلك أحدا وأنا حي قلت: نعم. قال: قد رأيته عليه السلام وعنقه هكذا - يريد أنها أغلظ الرقاب حسنا وتماما - قلت: فالاسم ؟ قال: نهيتم عن هذا (4).

 

 

 

And a group narrated from Abu Muhammad Harun from Muhammad b. Hammam from `Abdillah b. Ja`far.

He said: We performed Hajj in one of the years after Abu Muhammad عليه السلام passed away, so I entered upon Ahmad b. Is`haq in the City of Peace. I saw Abu `Amr with him, so I said: This shaykh – and I pointed at Ahmad b. Is`haq – is trustworthy and admirable to us, and he narrated such and such to us. I described to him what had occurred previously – meaning, what we have mentioned regarding the virtue and status of Abu `Amr. And I said: You are now someone whose words and sincerity are not doubted. So I ask you, by the right of Allah and by the right of the two Imams who have certified you: have you seen the son of Abu Muhammad, the Master of the Age عليه السلام? So he wept; then said: [I will answer] as long as you do not inform this to anyone while I am alive. I said: Yes. He said: I saw him عليه السلام and his neck is like this – he meant that he had the stiffest of necks in goodness and independence. I said: And the name? He said: You have been forbidden from that. (Tusi’s Ghayba, Ambassadors During the Occultation, hadith #316)

(sahih) (صحيح) 

 

 

 

أبي، وابن الوليد معا، عن الحميري، قال: كنت مع أحمد بن إسحاق عند العمري(رضي الله عنه) فقلت للعمري: إني أسئلك عن مسألة كما قال الله(عزوجل) في قصة إبراهيم " أو لم تؤمن قال بلى ولكن ليطمئن قلبي " هل رأيت صاحبي؟ قال: نعم، وله عنق مثل ذي وأشار بيديه جميعا إلى عنقه قال: قلت: فالاسم قال: إياك أن تبحث عن هذا فان عند القوم أن هذا النسل قد انقطع.

 

 

 

My father and ibn al-Walid together from al-Himyari.

He said: I was with Ahmad b. Is`haq with al-`Amri رضي الله عنه, and I said to al-`Amri: I will ask you regarding a matter like Allah عز و جل said in the story of Ibrahim, “[Allah said] ’Then do you not believe?’, and he said, ‘Yea, but [let me see it] so that my heart may be at ease’” (2:260) – so then, have you seen my Master? He said: Yes, and he has a neck like this. And with both of his hands he pointed to his neck. He said: So I said: And what is his name? He said: Beware of investigating into this for surely, near the people, it is [understood] that this progeny has been severed. (Kamal ad-Deen, Volume 2, Statements of al-Hadi Regarding the Occultation, hadith #14)

(sahih) (صحيح)

 

 

 

أخبرني جماعة، عن أبي محمد هارون، عن أبي علي محمد بن همام، قال أبو علي: وعلى خاتم أبي جعفر السمان رضي الله عنه لا إله إلا الله الملك الحق المبين، فسألته عنه فقال: حدثني أبو محمد يعني صاحب العسكر عليه السلام، عن آبائه عليهم السلام (أنهم) (4) قالوا: كان لفاطمة عليها السلام خاتم فصه عقيق، فلما حضرتها الوفاة دفعته إلى الحسن عليه السلام، فلما حضرته الوفاة دفعه إلى الحسين عليه السلام. قال الحسين عليه السلام فاشتهيت أن أنقش عليه شيئا، فرأيت في النوم المسيح عيسى بن مريم على نبينا وآله وعليه السلام، فقلت له: يا روح الله ما أنقش على خاتمي هذا ؟ قال: انقش عليه لا إله إلا الله الملك الحق المبين، فإنه أول التوراة وآخر الانجيل (5).

 

 

 

A group narrated from Abu Muhammad Harun from Abu `Ali Muhammad b. Hammam.

He said: On the ring of Abu Ja`far al-Samman رضي الله عنه it said, “There is no god except Allah, the True and Manifest King”, so I asked him about it and he said: Abu Muhammad Sahib al-`Askar عليه السلام [narrated] from his his forefathers عليهم السلام that they said: Fatima عليها السلام had a ring with an agate gem. When she passed away, she gave it to al-Hasan عليه السلام, and when he passed away, he gave it to al-Husayn عليه السلام. al-Husayn عليه السلام said: I wanted to engrave something on it, so I saw the Messiah `Isa b. Maryam على نبينا وآله وعليه السلام in my sleep, so I said to him, “O Spirit of Allah, what shall I engrave on this ring?” He said, “Engrave ‘There is no god except Allah, the True and Manifest King’ upon it, for that is [at] the beginning of the Torah and the end of the Gospel.” (Tusi’s Ghayba, Epistles, hadith #252)

 (sahih) (صحيح) 

 

 

 

قال عبد الله بن جعفر الحميري: وخرج التوقيع إلى الشيخ أبي جعفر محمد ابن عثمان العمري في التعزية بأبيه رضي الله عنهما في فصل من الكتاب " إنا لله وإنا إليه راجعون تسليما لامره ورضاء بقضائه، عاش أبوك سعيدا ومات حميدا فرحمه الله وألحقه بأوليائه ومواليه عليهم السلام، فلم يزل مجتهدا في أمرهم، ساعيا فيما يقر به إلى الله عز وجل وإليهم، نضر الله وجهه وأقاله عثرته " وفي فصل آخر: " أجزل الله لك الثواب وأحسن لك العزاء، رزئت ورزئنا و أو حشك فراقه وأوحشنا، فسره الله في منقلبه، وكان من كمال سعادته أن رزقه الله عز وجل ولدا مثلك يخلفه من بعده، ويقوم مقامه بأمره، ويترحم عليه، وأقول:

الحمد لله، فإن الأنفس طيبة بمكانك وما جعله الله عز وجل فيك وعندك، أعانك الله و قواك وعضدك ووفقك، وكان الله لك وليا وحافظا وراعيا وكافيا ومعينا ".

توقيع من صاحب الزمان عليه السلام كان خرج إلى العمري وابنه رضي الله عنهما رواه سعد بن عبد الله

 

 

 

`Abdillah b. Ja`far al-Himyari said:

And a letter came to Shaykh Abu Ja`far Muhammad b. `Uthman al-`Amri in the wake of his father’s رضي الله عنهما death. One part of the epistle was:

“We are for Allah, and to Him will we return. We are at peace with His command, and we are satisfied with His decree. Your father lived happily and died with dignity, so Allah had mercy on him and He has joined him with his awliya’ and his Masters عليهم السلام. Your father was always striving by their command and that which would bring him closer to Allah عز وجل and them. May Allah illuminate his face and pardon his shortcomings.

And in another part:

“May Allah give you more reward and the best solace. I was aggrieved and we were aggrieved, and I was lonely and we were lonely, so Allah made him pleased with that which remained. And from the completedness of his happiness is that Allah عز وجل granted him a son like you who may succeed him after him, and take his place by his accord, and to invoke mercy for him. And I say: Praise be to Allah, for the souls are satisfied with your place and that which Allah عز وجل has put in you and placed for you. May Allah aid you, strengthen you, reinforce you, and make you successful. And Allah is your Master, your Protector, your Guardian, the Sufficient and the Certain.

A letter from the Master of the Age عليه السلام that went out to al-`Amri and his son رضي الله عنهما narrated by Sa`d b. `Abdillah. (Kamal ad-Deen, Volume 2, Epistles, hadith #43)

(sahih) (صحيح)

 

 

 

وحدثنا أبو جعفر محمد بن علي الأسود رضي الله عنه أن أبا جعفر العمري حفر لنفسه قبرا وسواه بالساج ، فسألته عن ذلك ، فقال : للناس أسباب ، ثم سألته بعد ذلك فقال : قد أمرت أن أجمع أمري . فمات بعد ذلك بشهرين رضي الله عنه .

 

 

 

And Abu Ja`far Muhammad b. `Ali al-Aswad رضي الله عنه narrated that Abu Ja`far a-`Amri dug a grave for himself and filled it. So he رضي الله عنه asked him (i.e. the Qa’im) about it. So he said: For people there are purposes. Then, he asked him about it after that. So he said: I order you to gather my affair. In two months thereafter, he رضي الله عنه died. (Kamal ad-Deen, Volume 2, Epistles, hadith #30)

(sahih) (صحيح)

 

 

 

Husayn b. Ruh an-Nawbakhti

 

 

 

وحدثنا أبو جعفر محمد بن علي الأسود رضي الله عنه قال : كنت أحمل الأموال التي تجعل في باب الوقف إلى أبي جعفر محمد بن عثمان العمري رضي الله عنه فيقبضها مني ، فحملت إليه يوما شيئا من الأموال في آخر أيامه قبل موته بسنتين أو ثلاث سنين فأمرني بتسليمه إلى أبي القاسم الروحي رضي الله عنه وكنت أطالبه بالقبوض فشكا ذلك إلى أبي جعفر العمري رضي الله عنه فأمرني أن لا أطالبه بالقبض ( 1 ) ، وقال : كلما وصل إلى أبي القاسم وصل إلي ، قال : فكنت أحمل بعد ذلك الأموال إليه ولا أطالبه بالقبوض .

 

 

 

Abu Ja`far Muhammad b. `Ali as-Aswad رضي الله عنه narrated.

He said: I used to carry the money that would be gathered at the bab al-waqf to Abu Ja`far Muhammad b. `Uthman al-`Amri رضي الله عنه and he would accept it from me. So one day, I carried something from the money to him in the last of his days two or three years prior to his death. Then he ordered me to bring it to Abu’l Qasim ar-Ruhi رضي الله عنه. I requested to be relieved [of my duties], and I complained about it to Abu Ja`far al-`Amri رضي الله عنه, but he ordered me not to request to be relieved. And he said: All that reaches Abu’l Qasim has reached me.

He said: Thereafter, I would carry that money to him and I would not request to be relieved. (Kamal ad-Deen, Volume 2, Epistles, hadith #29)

(sahih) (صحيح)

 

 

 

وأخبرنا (جماعة) (3) عن أبي محمد هارون بن موسى، قال: أخبرني أبو علي محمد بن همام رضي الله عنه وأرضاه أن أبا جعفر محمد بن عثمان العمري قدس الله روحه جمعنا قبل موته وكنا وجوه الشيعة وشيوخها. فقال لنا: إن حدث علي حدث الموت فالامر إلى أبي القاسم الحسين بن روح النوبختي فقد أمرت أن أجعله في موضعي بعدي فارجعوا إليه وعولوا في أموركم عليه (4).

 

 

 

And a group narrated from Abu Muhammad Harun b. Musa. He said: Abu `Ali Muhammad b. Hammam رضي الله عنه narrated to me that Abu Ja`far Muhammad b. `Uthman al-`Amri قدس الله روحه gathered us before his death. We were the elite and the shaykhs of the Shi`a. So he said to us: Death has come to me, so the affair will go to Abu’l Qasim al-Husayn b. Ruh an-Nawbakhti. So, I order you to place him in my position after me. Refer to him and rely on him in your affairs. (Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #341)

(sahih) (صحيح) 

 

 

 

وأخبرني جماعة، عن أبي العباس بن نوح قال: وجدت بخط محمد بن نفيس فيما كتبه بالاهواز أول كتاب ورد من أبي القاسم رضي الله عنه: نعرفه (5) عرفه الله الخير كله ورضوانه وأسعده بالتوفيق، وقفنا على كتابه وثقتنا بما هو عليه وأنه عندنا بالمنزلة والمحل اللذين يسرانه، زاد الله في إحسانه إليه إنه ولي قدير، والحمد لله لا شريك له، وصلى الله على رسوله محمد وآله وسلم تسليما كثيرا. وردت هذه الرقعة يوم الاحد لست ليال خلون من شوال سنة خمس وثلاثمائة (1).

 

 

And a group narrated from Abu’l `Abbas b. Nuh.

He said: I saw the first letter that came from Abu’l Qasim رضي الله عنه with the handwriting of Muhammad b. Nafees. [It said,] “We recognize him. May Allah allow him to recognize all goodness and His pleasure, and make him happy with success. We came across his book and we have confidence in what he is upon. To us, he is of a rank and position that would delight him. May Allah increase His favours to him, for surely, He is the All-Powerful Guardian. And May the many blessings and peace of Allah be upon His Messenger Muhammad and his Family”. This letter arrived on Sunday when six nights remained from Shawwal in the year 305 AH. (Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #344)

(sahih) (صحيح

 

 

 

 

 

 

وسأله بعض المتكلمين وهو المعروف بترك الهروي فقال له: كم بنات رسول الله صلى الله عليه وآله وسلم ؟. فقال: أربع، قال: فأيهن أفضل ؟ فقال: فاطمة فقال: ولم صارت أفضل، وكانت أصغرهن سنا وأقلهن صحبة لرسول الله صلى الله عليه وآله وسلم ؟ !. قال: لخصلتين خصها الله بهما تطولا عليها وتشريفا وإكراما لها. إحداهما أنها ورثت رسول الله صلى الله عليه وآله وسلم ولم يرث غيرها من ولده. والاخرى أن الله تعالى أبقى نسل رسول الله صلى الله عليه وآله وسلم منها ولم يبقه من غيرها، ولم يخصصها بذلك إلا لفضل إخلاص عرفه من نيتها. قال الهروي: فما رأيت أحدا تكلم وأجاب في هذا الباب بأحسن ولا أوجز من جوابه.

 

 

 

And one of the theologians asked him (i.e. Shaykh al-Hasan b. Ruh رضي الله عنه) – and he is known by Turk al-Harawi – so he said to him: How many daughters did the Messenger of Allah صلى الله عليه وآله وسلم have? So he said: Four.[114] He said: So which of them is preferred? So he said: Fatima. So he said: And why did she become preferred while she was the youngest of them in age and the one from them to spend the least amount of time in the company of the Messenger of Allah صلى الله عليه وآله وسلم?! He said: For having two special traits, which Allah characterized her by, favouring her and conferring her honour and respect. One of them is that she inherited from the Messenger of Allah صلى الله عليه وآله وسلم, and none other than her inherited from his children; and the other is that Allah maintained the progeny of the Messenger of Allah صلى الله عليه وآله وسلم from her and it did not remain from other than her. And He did not qualify her with that except due to the virtue of sincerity which He had distinguished of her intention.

al-Harawi said: And I have not seen a person speak and answer regarding this subject by [anything] better nor more concise than his answer. (Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #353)

(sahih) (صحيح)

 

 

 

حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال : كنت عند الشيخ أبي القاسم الحسين بن روح قدس الله روحه مع جماعة فيهم علي بن عيسى القصري فقام إليه رجل فقال له : إني أريد أن أسألك عن شئ ، فقال له : سل عما بدا لك ، فقال الرجل ، أخبرني عن الحسين بن علي عليهما السلام أهو ولي الله ؟ قال : نعم ، قال : أخبرني ، عن قاتله أهو عدو الله ؟ قال : نعم ، قال الرجل : فهل يجوز أن يسلط الله عز وجل عدوه على وليه ؟ فقال له أبو القاسم الحسين بن روح قدس الله روحه : افهم عني ما أقول لك إعلم أن الله عز وجل لا يخاطب الناس بمشاهدة العيان ولا يشافههم بالكلام ، ولكنه جل جلاله يبعث إليهم رسلا من أجناسهم وأصنافهم بشرا مثلهم ، ولو بعث إليهم رسلا من غير صنفهم وصورهم لنفروا عنهم ولم يقبلوا منهم ، فلما جاؤوهم وكانوا من جنسهم يأكلون الطعام ويمشون في الأسواق قالوا لهم : أنتم بشر مثلنا ولا نقبل منكم حتى تأتوننا بشئ نعجز أن نأتي بمثله فنعلم أنكم مخصوصون دوننا بما لا نقدر عليه فجعل الله عز وجل لهم المعجزات التي يعجز الخلق عنها ، فمنهم من جاء بالطوفان بعد الانذار والاعذار ، فغرق جميع من طغى وتمرد ، ومنهم من ألقي في النار فكانت بردا وسلاما ، ومنهم من أخرج من الحجر الصلد ناقة وأجرى من ضرعها لبنا ، ومنهم من فلق له البحر ، وفجر له من الحجر العيون ، وجعل له العصا اليابسة ثعبانا تلقف ما يأفكون ، ومنهم من أبرا الأكمه والأبرص وأحيى الموتى بإذن الله ، وأنبأهم بما يأكلون وما يدخرون في بيوتهم ، ومنهم من انشق له القمر ، وكلمته البهائم مثل البعير والذئب وغير ذلك . فلما أتوا بمثل ذلك وعجز الخلق عن أمرهم وعن أن يأتوا بمثله ( 1 ) كان من تقدير الله عز وجل ولطفه بعباده وحكمته أن جعل أنبياءه عليهم السلام مع هذه القدرة و المعجزات في حالة غالبين وفي أخرى مغلوبين ، وفي حال قاهرين وفي أخرى مقهورين ولو جعلهم الله عز وجل في جميع أحوالهم غالبين وقاهرين ولم يبتلهم ولم يمتحنهم لاتخذهم الناس آلهة من دون الله عز وجل ولما عرف فضل صبرهم على البلاء والمحن والاختبار ولكنه عز وجل جعل أحوالهم في ذلك كأحوال غيرهم ليكونوا في حال المحنة والبلوى صابرين ، وفي حال العافية والظهور على الأعداء شاكرين ، ويكونوا في جميع أحوالهم متواضعين غير شامخين ولا متجبرين ، وليعلم العباد أن لهم عليهم السلام إلها هو خالقهم ومدبرهم فيعبدوه ويطيعوا رسله ، وتكون حجة الله ثابتة على من تجاوز الحد فيهم وادعى لهم الربوبية ، أو عاند أو خالف وعصى وجحد بما أتت به الرسل والأنبياء عليهم السلام " ليهلك من هلك عن بينة ويحيى من حي عن بينة " . قال محمد بن إبراهيم بن إسحاق رضي الله عنه فعدت إلى الشيخ أبي القاسم بن - روح قدس الله روحه من الغد وأنا أقول في نفسي : أتراه ذكر ما لنا يوم أمس من عند نفسه ، فابتدأني فقال لي : يا محمد بن إبراهيم لان أخر من السماء فتخطفني الطير أو تهوى بي الريح في مكان سحيق أحب إلي من أن أقول في دين الله عز وجل برأيي أو من عند نفسي ، بل ذلك عن الأصل ومسموع عن الحجة صلوات الله عليه وسلامه .

 

 

 

Muhammad b. Ibrahim b. Is`haq at-Talaqani رضي الله عنه narrated.

He said: I was with Shaykh Abu’l Qasim al-Husayn b. Ruh قدس الله روحه with a group, among whom was `Ali b. `Isa al-Qasri, when a man stood to him and said to him: I want to ask you about something. So he said to him: Ask about whatever you wish. So the man said: Inform me of al-Husayn b. `Ali عليهما السلام – is he the friend (wali) of Allah? He said: Yes. He said: Inform me of his killer – is he the enemy of Allah? He said: Yes. So the man said: How then would Allah عز وجل allow His enemy to overpower His friend?

So Abu’l Qasim al-Husayn b. Ruh قدس الله روحه said to him: Understand what I am saying to you – know that Allah عز وجل does not address the people while they witness with their eyes, nor does He mouth the words to them. Rather, He جل جلاله sends a messenger to them from their ethnicity and their characteristics – a human like them. If He had sent a messenger with different characteristics and a different form from them, they would scatter from him and not accept him. So when they (i.e. the messengers) had come to them and they were from their ethnicities, eating food and walking in the markets, the people had said to them, “You are humans like us, and will not accept anything from you until you show us a miracle. If you show us a miracle, we will know that you are special among us”. So Allah عز وجل produced the miracles that would amaze the creatures. From them was one who came with the flood after the warnings and pleas, and all those who were arrogant and rebellious were drowned. And from them was one who was thrown in a fire which was cool and peaceful. And from them was one who brought a she-camel out of solid rock and brought milk from its udders. And from them was one whom He had parted the sea for, and brought springs out of rock, and turned his dry staff into a snake. And from them was one who healed the blind and the lepers, gave life to the dead by Allah’s permission, and informed them of what they had eaten and what they had stored in their houses. From them is one whom He had split the moon for; and gave speech to the beasts, like the camels and the wolves, and other than that. It was by the decree of Allah عز وجل, and by His kindness to His servants, and by His wisdom that He gave the prophets عليهم السلام these abilities and miracles when they were at advantage and when they were at disadvantage; and when they were dominant and when they were oppressed. If Allah عز وجل had caused them to be at advantage and dominant in all circumstances, and never tested them, the people would have taken them as gods besides Allah عز وجل, and they would not have known their patience during the calamities, difficulties, and tests. However, He made their circumstances in this like the others (i.e. ordinary people), and so they are patient during the calamities and difficulties, and they are grateful when they are in good health and when they achieve victory over the enemy. And they are humble in every circumstance, and they are not haughty or arrogant. [All of this was] so that the worshipers would know that they عليهم السلام have a God who has created them and prepared them, so that they may worship Him and obey His messengers, and so that the Proof of Allah is proven upon those who go beyond their limits and call to their lordship, or those who reject, oppose, disobey, or disbelieve in that which the prophets and messengers came with; “so that he who would perish may perish by clear proof, and he who would live may live by clear proof” (8:42).

Muhammad b. Ibrahim b. Is`haq رضي الله عنه said: So I went back to Shaykh Abu’l Qasim b. Ruh قدس الله روحه the next day, saying to myself, “Did what he mentioned yesterday come from himself [or the Qa’im]?” So he preceded me and said to me: O Muhammad b. Ibrahim, were I to have taken it from the sky, the bird would have disappeared, or the breeze would have wanted to put me into a dreadful place. I would love for myself to speak by the religion of Allah عز وجل by my opinion or from myself. But, the origin of that [argument] is from what was heard from the Proof صلوات الله عليه وسلامه. (Kamal ad-Deen, Volume 2, Epistles, hadith #39)

(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)

 

 

 

وأخبرني جماعة، عن أبي عبد الله محمد بن أحمد الصفواني،  قال: حدثني الشيخ الحسين بن روح رضي الله عنه أن يحيى بن خالد سم موسى بن جعفر عليهما السلام في إحدى وعشرين رطبة وبها مات، وأن النبي والائمة عليهم السلام ما ماتوا إلا بالسيف أو السم، وقد ذكر عن الرضا عليه السلام أنه سم، وكذلك ولده وولد ولده.

 

 

 

And a group narrated to me from Abu `Abdillah Muhammad b. Ahmad as-Safwani. He said:

Shaykh al-Hasan b. Ruh رضي الله عنه narrated to me that Yahya b. Khalid poisoned Musa b. Ja`far عليهما السلام with twenty-one unripe dates, by which he died. And [he also narrated] that the Prophet and the Imams عليهم السلام did not die except by the sword or by poison.[115] And he mentioned that ar-Rida عليه السلام was poisoned, as well as his son and his grandson. (Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #352)

(sahih) (صحيح)

 

 

 

روى الشيخ الطوسي في كتاب (الغيبة) قَالَ أَبُو نَصْرٍ هِبَةُ اللَّهِ بْنُ مُحَمَّدٍ حَدَّثَنَا أَبُو الْحَسَنِ بْنُ كِبْرِيَا النَّوْبَخْتِيُّ قَالَ بَلَغَ الشَّيْخَ أَبَا القاسم  - رَضِيَ اللَّهُ عَنْهُ - أَنَّ بَوَّاباً كَانَ لَهُ عَلَى الْبَابِ الْأَوَّلِ قَدْ لَعَنَ مُعَاوِيَةَ وَشَتَمَهُ ؛ فَأَمَرَ بِطَرْدِهِ وَصَرَفَهُ عَنْ خِدْمَتِهِ فَبَقِيَ مُدَّةً طَوِيلَةً يَسْأَلُ فِي أَمْرِهِ ؛ فَلَا وَاللَّهِ مَا رَدَّهُ إِلَى خِدْمَتِهِ ، وَأَخَذَهُ بَعْضُ الْآهِلَةِ فَشَغَلَهُ مَعَهُ). ثم قال الراوي أو الشيخ الطوسي : (كُلُّ ذَلِكَ لِلتَّقِيَّةِ ).

 

 

 

Abu Nasr Hibatullah b. Muhammad said: Abu’l Hasan b. Kibriyya narrated to us.

He said: Shaykh Abu’l Qasim
رَضِيَ اللَّهُ عَنْهُ was informed that a gatekeeper who was stationed at the first (or primary) gate had cursed Mu`awiya and insulted him. So he ordered his dismissal from his task. He remained a long time requesting that the order [be reversed], but by Allah, he did not return him to his task. And he was taken by another person and he employed him.

Then the one relating [this narration] or Shaykh at-Tusi said: All of that was for taqiyya.[116] (
Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #348)

(sahih) (صحيح)

 

 

 

وبهذا الاسناد، عن الصفواني قال: وافى الحسن بن علي الوجناء النصيبي (6) سنة سبع وثلاثمائة ومعه محمد بن الفضل الموصلي، وكان رجلا شيعيا غير أنه ينكر وكالة أبي القاسم بن روح رضي الله عنه ويقول: إن هذه الاموال تخرج في غير حقوقها. فقال الحسن بن علي الوجناء لمحمد بن الفضل: يا ذا الرجل اتق الله فإن صحة وكالة أبي القاسم كصحة وكالة أبي جعفر محمد بن عثمان العمري، وقد كانا نزلا ببغداد على الزاهر (1)، وكنا حضرنا للسلام عليهما، وكان قد حضر هناك شيخ لنا يقال له أبو الحسن بن ظفر وأبو القاسم بن الازهر، فطال الخطاب بين محمد بن الفضل وبين الحسن (بن علي، فقال محمد بن الفضل للحسن (2)): من لي بصحة ما تقول وتثبت وكالة الحسين بن روح ؟. فقال الحسن بن علي الوجناء: أبين لك ذلك بدليل يثبت في نفسك، وكان مع محمد بن الفضل دفتر كبير فيه ورق طلحي مجلد بأسود فيه حسباناته (3)، فتناول الدفتر الحسن وقطع منه نصف ورقة كان فيه بياض، وقال لمحمد بن الفضل: أبروا (4) لي قلما فبرى قلما واتفقا على شئ بينهما لم أقف أنا عليه واطلع (5) عليه أبا الحسن بن ظفر وتناول الحسن بن علي الوجناء القلم، وجعل يكتب ما اتفقا عليه في تلك الورقة بذلك القلم المبري بلا مداد، ولا يؤثر فيه حتى ملا الورقة. ثم ختمه وأعطاه لشيخ كان مع محمد بن الفضل أسود يخدمه، وأنفذ بها إلى أبي القاسم الحسين بن روح ومعنا إبن الوجناء لم يبرح، وحضرت صلاة الظهر فصلينا هناك، ورجع الرسول فقال: قال لي: إمض فإن الجواب يجئ، وقدمت المائدة فنحن في الاكل إذ ورد الجواب (6) في تلك الورقة (7) مكتوب بمداد عن فصل فصل، فلطم محمد بن الفضل وجهه ولم يتهنأ بطعامه، وقال لابن الوجناء: قم معي، فقام معه حتى دخل على أبي القاسم بن روح رضي الله عنه وبقي يبكي ويقول: يا سيدي أقلني أقالك الله، فقال أبو القاسم يغفر الله لنا ولك إن شاء الله (1).

 

 

And by this isnad[117] from as-Safwani.

He said: al-Hasan b. `Ali al-Wajna’ an-Naseebi arrived in the year 307 AH, and with him was Muhammad b. al-Fadl al-Musali, who was a Shi`i man who doubted the representation of Abu’l Qasim b. Ruh رضي الله عنه. He would say: These monies are not going to their rightful place. So al-Hasan b. `Ali al-Wajna’ said to Muhammad b. Fadl: O man, fear Allah, for the validity of the representation of Abu’l Qasim is like the validity of the representation of Abu Ja`far Muhammad b. `Uthman al-`Amri. And they were both staying in Baghdad with az-Zahir, and we attended to greet them. A shaykh of ours, who was called Abu’l Hasan b. Thafar and Abu’l Qasim b. al-Azhar, was present. An argument arose between Muhammad b. al-Fadl and al-Hasan b. `Ali, so Muhammad b. al-Fadl said to al-Hasan: How can I verify what you say supporting the representation of al-Husayn b. Ruh? So al-Hasan b. `Ali al-Wajna’ said: I will elucidate it to you with a proof that will convince you. Muhammad b. al-Fadl had a large folder with a black cover and green pages where he recorded his accounting. So al-Hasan took the folder and ripped half of a page with whiteness in it, and he said to Muhammad b. al-Fadl: Sharpen a pen for me. So he sharpened a pen for him, and the two had decided on a thing together – I do not know what it was, but they relayed it to Abu’l Hasan b. Thafar. Then, al-Hasan b. `Ali took the pen and began writing what they agreed upon on the paper with that sharpened pen, but to no avail and no writing until the paper was filled (i.e. they pretended to write on the paper). Then, he sealed it, gave it to the elderly black servant that was with Muhammad b. al-Fadl, and sent to to Abu’l Husayn b. Ruh while ibn al-Wajna’ remained with us. Then, Thuhr prayer came and we prayed there. The messenger returned and he said: He said to me: Go, for the reply will come. Food was served and we were eating when the reply arrived [written] on that paper. It was written item by item [addressing the issues the two had decided on]. So Muhammad b. al-Fadl flogged his face and lost appetite in his food. He said to ibn al-Wajna’: Come with me. So he went with him until he entered upon Abu’l Qasim b. Ruh رضي الله عنه and began to weep while saying: O my master, forgive me, may Allah forgive you. So Abu’l Qasim said: May Allah forgive us and you, God-willingly. (Tusi’s Ghayba, Epistles, hadith #264)

(sahih) (صحيح) 

 

 

 

Ali b. Muhammad as-Simuri

 

 

 

حدثنا أبو محمد الحسن بن أحمد المكتب قال: كنت بمدينة السلام في السنة التي توفي فيها الشيخ علي بن محمد السمري - قدس الله روحه - فحضرته قبل وفاته بأيام فأخرج إلى الناس توقيعا نسخته:

" بسم الله الرحمن الرحيم يا علي بن محمد السمري أعظم الله أجر إخوانك فيك فإنك ميت ما بينك وبين ستة أيام فاجمع أمرك ولا توص إلى أحد يقوم مقامك بعد وفاتك، فقد وقعت الغيبة الثانية (1) فلا ظهور إلا بعد إذن الله عز وجل وذلك بعد طول الأمد وقسوة القلوب، وامتلاء الأرض جورا، وسيأتي شيعتي من يدعي المشاهدة، ألا فمن ادعى المشاهدة قبل خروج السفياني والصيحة فهو كاذب مفتر، ولا حول ولا قوة إلا بالله العلي العظيم.

قال: فنسخنا هذا التوقيع وخرجنا من عنده، فلما كان اليوم السادس عدنا إليه وهو يجود بنفسه، فقيل له: من وصيك من بعدك؟ فقال: لله أمر هو بالغه. ومضى رضي الله عنه، فهذا آخر كلام سمع منه.

 

 

 

Abu Muhammad al-Hasan b. Ahmad al-Mukattib narrated.

He said: I was in the City of Peace (i.e. Baghdad) in the year that Shaykh `Ali b. Muhammad as-Saymuri قدس الله روحه passed away. I was with him a few days before his death, and he sent out a letter saying:

“In the name of Allah, the Beneficient, the Merciful. O `Ali b. Muhammad as-Simuri, may Allah make the reward of your brethren great concerning you, for there are only six days between you and death. So, gather your affair and do not appoint anyone to take your place after your death, for the second occultation has come. There will not be an appearance except after Allah عز وجل has permitted one, and that is after a long time, once the hearts are hardened and the Earth is fraught with injustice. My Shi`a will meet those who claim to see [me] (al-mashahada). However, anyone who claims to see [me] prior to the coming out of the Sufyani and the cry is a lying imposter. And there is neither strength nor power except by Allah, the High, and the Great”.

He said: So we copied this letter and left him. On the sixth day, we were with him and he was in his final throes. So it was said to him: Who is your deputy after you? So he said: The affair belongs to Allah, He will fulfill it. And he رضي الله عنه passed away, so these were the last words heard from him. (Kamal ad-Deen, Volume 2, Epistles, hadith #46)

(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)

 

 

 

أخبرني محمد بن محمد بن النعمان والحسين بن عبيدالله، عن أبي عبد الله محمد بن أحمد الصفواني (2). قال: أوصى الشيخ أبو القاسم رضي الله عنه إلى أبي الحسن علي بن محمد السمري رضي الله عنه فقام بما كان إلى أبي القاسم. فلما حضرته الوفاة حضرت الشيعة عنده وسألته عن الموكل بعده ولمن يقوم مقامه، فلم يظهر شيئا من ذلك، وذكر أنه لم يؤمر بأن يوصي إلى أحد بعده في هذا الشأن (3).

 

 

 

Muhammad b. Muhammad b. Nu`man and al-Husayn b. `Ubaydallah narrated from Abu `Abdillah Muhammad b. Ahmad as-Safwani.

He said: Shaykh Abu’l Qasim رضي الله عنه deputed Abu’l Hasan `Ali b. Muhammad as-Simuri رضي الله عنه, so he took to Abu’l Qasim’s position. When death came to him, the Shi`a attended to him and asked him about the representative after him, and [they asked] who would take his place after him. He did not allude to anything regarding that, and he mentioned that he was not commanded to depute anyone to this position after him. (Tusi’s Ghayba, What Has Been Mentioned Regarding Abu’l Hasan `Ali b. Muhammad as-Simuri, hadith #363)

(sahih) (صحيح

 

 

 

The false prophet of the Alawites

 

 

 

وقال سعد بن عبد الله: كان محمد بن نصير النميري يدعي أنه رسول نبي وأن علي بن محمد عليه السلام أرسله، وكان يقول بالتناسخ ويغلو في أبي الحسن عليه السلام ويقول فيه بالربوبية، ويقول بالاباحة للمحارم، وتحليل نكاح الرجال بعضهم بعضا في أدبارهم، ويزعم أن ذلك من التواضع والاخبات والتذلل في المفعول به، وأنه من الفاعل إحدى الشهوات والطيبات، وأن الله عز وجل لا يحرم شيئا من ذلك. وكان محمد بن موسى بن الحسن بن الفرات يقوي أسبابه ويعضده.

                                                                                                                                       

And Sa`d b. `Abdillah said:

Muhammad b. Nusayr an-Numayri would declare that he was a messenger prophet and that `Ali b. Muhammad عليه السلام had sent him. And he would profess [the belief in] reincarnation and ghulw in regards to Abu’l Hasan عليه السلام, and he professed Lordship in regards to him.[118] And he professed the legalization of relatives (maharim), and allowed for men to have sexual intercourse, one with another, in their posteriors (i.e. anal intercourse).[119] And he would allege that the receptive partner is one of modesty, humbleness, and humility, and the active partner is one with desires and good things, and that Allah عز وجل forbade nothing of that. And Muhammad b. Musa b. al-Hasan b. al-Furat would strengthen his reasons and assist him. (Tusi’s Ghayba, False Claimants to the Deputyship of the Imam, hadith #371)

(sahih) (صحيح)

 

 

 

قال سعد فلما اعتل محمد بن نصير العلة التي توفي فيها، قيل له وهو مثقل اللسان: لمن هذا الامر من بعدك ؟ فقال بلسان ضعيف ملجلج: أحمد، فلم يدروا من هو فافترقوا بعده ثلاث فرق، قالت فرقة: إنه أحمد ابنه، وفرقة قالت: هو أحمد بن محمد بن موسى بن الفرات، وفرقة قالت: إنه أحمد بن أبي الحسين بن بشر بن يزيد، فتفرقوا فلا يرجعون إلى شئ. ومنهم أحمد بن هلال الكرخي.

 

 

 

Sa`d said:

When Muhammad b. Nusayr became ill with the illness that he would die from, it was said to him whilst his speech was heavy: To whom will this affair go to after you? So he said with a weak, trembling tongue: Ahmad. They did not know who that was, so after him they had split into three sects. One sect said, “he is his son Ahmad”, and another sect said, “he is Ahmad b. Muhammad b. Musa b. al-Furat”, and another sect said, “he is Ahmad b. Abu’l Husayn b. Bishr b. Yazid”. They had differed and did not return (i.e. agree) upon a thing. And from them is Ahmad b. Hilal al-Karkhi. (Tusi’s Ghayba, False Claimants to the Deputyship of the Imam, hadith #373)

(sahih) (صحيح)

 

 

 

The false representatives

 

 

 

أخبرنا جماعة، عن أبي محمد هارون بن موسى قال: حدثنا محمد بن همام قال: خرج على يد الشيخ أبي القاسم الحسين بن روح رضي الله عنه في ذي الحجة سنة اثنتي عشرة وثلاثمائة في [ لعن ] (1) ابن أبي العزاقر والمداد رطب لم يجف :أن محمد بن علي المعروف بالشلمغاني قد ارتد عن الاسلام وفارقه - اتفقوا - وألحد في دين الله وادعى ما كفر معه فيه بالخالق  جل وتعالى، وافترى كذبا وزورا، وقال بهتانا وأمرا عظيما - كذب العادلون بالله وضلوا ضلالا بعيدا، وخسروا خسرانا مبينا، وإننا قد برئنا إلى الله تعالى وإلى رسوله وآله صلوات الله وسلامه ورحمته وبركاته عليهم بمنه (3)، ولعناه عليه لعائن الله في الظاهر منا والباطن، في السر والجهر، وفي كل وقت وعلى كل حال، وعلى من شايعه وتابعه أو بلغه هذا القول منا وأقام على توليه بعده وأعلمهم أننا في التوقي المحاذرة منه على مثل (ما كان) (6) من تقدمنا لنظرائه من الشريعي والنميري والهلالي والبلالي وغيرهم وعادة الله جل ثناؤه مع ذلك قبله وبعده عندنا جميلة، وبه نثق، وإياه نستعين، وهو حسبنا في كل أمورنا ونعم الوكيل. قال هارون: وأخذ أبو علي هذا التوقيع ولم يدع أحدا من الشيوخ إلا وأقرأه إياه، وكوتب من بعد منهم بنسخته في ساير الامصار، فاشتهر ذلك في الطائفة فاجتمعت (1) على لعنه والبراءة منه (2). وقتل محمد بن علي الشلمغاني في سنة ثلاث وعشرين وثلاثمائة.


A group narrated from Abu Muhammad Harun b. Musa. He said: Muhammad b. Hammam narrated.

He said: A letter came out upon the hand of Shaykh Abu’l Qasim al-Husayn b. Ruh رضي الله عنه in the month of Dhul Hijja in the year 312 AH cursing Ibn Abu’l `Azaqir.[120] The ink was still wet and had not yet dried. “Muhammad b. `Ali, known as ash-Shalmaghani, has apostatized from Islam and has separated from it. He has committed sacrelidge in the religion of Allah and has disbelieved in the Creator جل وتعالى through his claims. He has invented falsehood, and he has spoken grandiosely and slanderously. Those who attribute equals with Allah have deviated a distant deviation, and have been defeated with a clear defeat. We have disassociated from him to Allah تعالى and to His Messenger and his Family صلوات الله وسلامه ورحمته وبركاته عليهم. We have cursed him with the curse of Allah outwardly and inwardly, secretly and openly, in every time and upon every condition; and [we have cursed] those who follow him, and those who have been informed of our saying yet remain devoted to him thereafter. Inform them that we shun him like we have shunned those of his ilk before him, such as ash-Shari`i, an-Numayri, al-Hilali, al-Bilali, and the custom of Allah جل ثناؤه with those before him and after him is beautiful to us. In Him we have trust, and from Him we seek help, and He is the Sufficient for us in all of our matters, and He is the best Trustee”.

Harun said: Abu `Ali took this letter and did not leave a single shaykh except that he read it to him. He made copies of his manuscript and sent them to the towns, so it became prominent among the sect and it had consensus in cursing and disassociating from him. And Muhammad b. `Ali al-Shalmaghani was killed in 323 AH. (Tusi’s Ghayba, False Claimaints of Ambassadorship, hadith #384)

(sahih) (صحيح

 

 

 

أخبرنا جماعة، عن أبي الحسن محمد بن أحمد بن داود القمي قال: وجدت بخط أحمد بن إبراهيم النوبختي وإملاء أبي القاسم الحسين بن روح رضي الله عنه على ظهر كتاب فيه جوابات ومسائل أنفذت من قم يسأل عنها هل هي جوابات الفقيه عليه السلام أو جوابات محمد بن علي الشلمغاني، لانه حكي عنه أنه قال: هذه المسائل أنا أجبت عنها، فكتب إليهم على ظهر كتابهم: " بسم الله الرحمن الرحيم قد وقفنا على هذه الرقعة وما تضمنته، فجميعه جوابنا [ عن المسائل ] (2) ولا مدخل للمخذول الضال المضل المعروف بالعزاقري لعنه الله في حرف منه وقد كانت أشياء خرجت إليكم على يدي (3) أحمد بن بلال (4) وغيره من نظرائه، وكان (5) من ارتدادهم عن الاسلام مثل ما كان من هذا، عليهم لعنة الله وغضبه ". فاستثبت (6) قديما في ذلك. فخرج الجواب: ألا (7) من استثبت فإنه (8) لا ضرر في خروج ما خرج على أيديهم وأن ذلك صحيح.

 

 

 

A group narrated from Abu’l Hasan Muhammad b. Ahmad b. Dawud al-Qummi.

He said: I saw [an answer] in the handwriting of Ahmad b. Ibrahim an-Nawbakthi dictated by Abu’l Qasim al-Husayn b. Ruh رضي الله عنه on the back of a book of answers to questions sent from Qum. It was asked if these were the answers of the Scholar عليه السلام or the answers of Muhammad b. `Ali ash-Shalmaghani, because it is said that he claimed: I have answered these questions. So he wrote to them at the back of their book, “In the name of Allah, the Beneficent, the Merciful. We have come across this letter and what it entails, so all of its answers are ours. Not one letter of it belongs to the deviated and deviating one known as al-`Azraqiri لعنه الله. And some things came to you upon the hand of Ahmad b. Hilal and others from his ilk, and their apostasy from Islam is like that of this one. May the curse and anger of Allah be upon them”. I have verified this before, and the answer was, “All that has come by their hand that has been verified [by us] has no harm and is correct”. (Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #345)

(sahih) (صحيح

 

 

 

 

 

 

وأخبرنا جماعة، عن أبي محمد هارون بن موسى، عن أبي علي محمد بن همام أن محمد بن علي الشلمغاني لم يكن قط بابا إلى أبي القاسم ولا طريقا له، ولا نصبه أبو القاسم لشئ (4) من ذلك على وجه ولا سبب، ومن قال بذلك فقد أبطل، وإنما كان فقيها من فقهائنا وخلط (5) وظهر عنه ما ظهر، وانتشر الكفر والالحاد عنه. فخرج فيه التوقيع على يد أبي القاسم بلعنه والبراءة [ منه ] (6) ممن تابعه وشايعه وقال بقوله (7).

 

 

 

And a group narrated from Abu Muhammad Harun b. Musa from Abu `Ali Muhammad b. Hammam that Muhammad b. `Ali ash-Shalmaghani was never a delegate (bab) of Abu’l Qasim, nor a link to him. Abu’l Qasim had not appointed him for any reason. Whoever says that is mistaken. Rather, he was a jurist from our jurists, then he became confused, and what appeared from him had appeared, and disbelief and sacrilege spread out from him. A letter regarding him came out upon the hand of Abu’l Qasim cursing him and disassociating from him and anyone who follows him, shares in his gossip, and speaks by his words. (Tusi’s Ghayba, False Claimaints of Ambassadorship, hadith #381)

(sahih) (صحيح

 

 

 

 

 

 

وذكر أبو محمد هارون بن موسى قال: قال لي أبو علي بن الجنيد (7): قال لي أبو جعفر محمد بن علي الشلمغاني: ما دخلنا مع أبي القاسم الحسين بن روح رضي الله عنه في هذا الامر إلا ونحن نعلم فيما دخلنا فيه، لقد كنا نتهارش على هذا الامر كما تتهارش الكلاب على الجيف (1). قال أبو محمد: فلم تلتفت الشيعة إلى هذا القول وأقامت على لعنه والبراءة منه.

 

 

 

And Abu Muhammad Harun b. Musa mentioned. He said: Abu `Ali b. Junayd said to me:

Abu Ja`far Muhammad b. `Ali al-Shalmaghani said to me: We did not enter [the struggle] for this affair with Abu’l Husayn b. Ruh رضي الله عنه without knowing what we entered into. We would fight over this affair like dogs fighting over a corpse.

Abu Muhammad said: The Shi`a did not pay attention to these words, and they would curse him and disassociate from him. (Tusi’s Ghayba, Excellence of Husayn b. Ruh, hadith #361)

(sahih) (صحيح

 

 

 

وأخبرني الحسين بن عبيدالله، عن أبي الحسن محمد بن أحمد بن داود القمي رحمه الله، عن أبي علي بن همام قال: أنفذ محمد بن علي الشلمغاني العزاقري (3) إلى الشيخ الحسين بن روح يسأله أن يباهله وقال: أنا صاحب الرجل وقد أمرت بإظهار العلم، وقد أظهرته باطنا وظاهرا، فباهلني فأنفذ إليه الشيخ رضي الله عنه في جواب ذلك أينا تقدم صاحبه فهو المخصوم، فتقدم العزاقري فقتل وصلب وأخذ معه ابن أبي عون، وذلك في سنة ثلاث وعشرين وثلاثمائة (4).

 

 

 

al-Hasan b. `Ubaydallah narrated from Abu’l Hasan Muhammad b. Ahmad b. Dawud al-Qummi رحمه الله from Abu `Ali b. Hammam.

He said: Muhammad b. `Ali ash-Shalmaghani al-`Azraqi challenged Shaykh al-Husayn b. Ruh to a mubahila, and he said: I am the companion of the man, and I have been ordered to make the knowledge apparent, and I have made it apparent implicitly and explicitly, so have a mubahila with me. The Shaykh رضي الله عنه replied to him: Whomoever of us passes away first is discredited [as the representative of the Imam]. So al-`Azaqiri passed away first – he was killed and crucified, and Ibn Abi `Awn was taken with him – and that was in the year 313 AH. (Tusi’s Ghayba, Epistles, hadith #258)

(sahih) (صحيح) 

 

 

 

وأخبرني جماعة، عن أبي الحسن محمد بن أحمد بن داود وأبي عبد الله الحسين بن علي بن الحسين بن موسى بن بابويه أنهما قالا: مما أخطأ محمد بن علي في المذهب في باب الشهادة، أنه روى عن العالم عليه السلام أنه قال: إذا كان لاخيك المؤمن على رجل حق فدفعه (عنه) ولم يكن له من البينة عليه إلا شاهد واحد، وكان الشاهد ثقة رجعت إلى الشاهد فسألته عن شهادته، فإذا أقامها عندك شهدت معه عند الحاكم على مثل ما يشهده عنده لئلا يتوى  حق امرئ مسلم. واللفظ لابن بابويه وقال، هذا كذب منه ولسنا نعرف ذلك. وقال: في موضع آخر كذب فيه. نسخة التوقيع الخارج في لعنه

 

 

 

And a group narrated to me from Abu’l Hasan Muhammad b. Ahmad b. Dawud and Abu `Abdillah al-Husayn b. `Ali b. al-Husayn b. Musa b. Babuwayh.

They said: That which Muhammad b. `Ali [ash-Shalmaghani] was mistaken about, regarding the topic of bearing witness – that he related from the Sage عليه السلام that he said: When your believing brother has a right over a man and he (i.e. the man) refutes it, and there is no proof against him except one witness and the witness is trustworthy, you should return to the witness and ask him about his testimony. When he has made it for you, you testify along with him near the ruler (al-hakem), similar to what he testifies to in his presence so that the right of the Muslim man may not be lost.

And from the wording of ibn Babuwayh, he said: This is a lie from him, and we do not know of this. And he said, in a different place: He lied in it. (Tusi’s Ghayba, False Claimants to the Deputyship of the Imam, hadith #383)

(sahih) (صحيح)

 

 

 

أخبرنا جماعة، عن أبي محمد التلعكبري، عن أبي علي محمد بن همام قال: كان الشريعي يكنى بأبي محمد قال هارون: وأظن اسمه كان الحسن، وكان من أصحاب أبي الحسن علي بن محمد ثم الحسن بن علي بعده عليهم السلام، وهو أول من ادعى مقاما لم يجعله الله فيه، ولم يكن أهلا له، وكذب على الله وعلى حججه عليهم السلام، ونسب إليهم ما لا يليق بهم وما هم منه براء، فلعنته الشيعة وتبرأت منه، وخرج توقيع الامام عليه السلام بلعنه والبراءة منه. قال هارون: ثم ظهر منه القول بالكفر والالحاد. قال: وكل هؤلاء المدعين إنما يكون كذبهم أولا على الامام وأنهم وكلاؤه، فيدعون الضعفة بهذا القول إلى موالاتهم، ثم يترقى (الامر) (3) بهم إلى قول الحلاجية، كما اشتهر من أبي جعفر الشلمغاني (4) ونظرائه عليهم جميعا لعائن الله تترى. (1) ومنهم محمد بن نصير النميري.

 

 

 

A group narrated from Abu Muhammad al-Tal`akbari from Abu `Ali Muhammad b. Hammam.

He said: al-Shari`i’s kunya was Abu Muhammad.

Harun said: I think his name was al-Hasan, and he was from the companions of Abu’l Hasan `Ali b. Muhammad, then al-Hasan b. `Ali عليهم السلام after him. He was the first who called to a position that Allah had not put him in, nor was he qualified for it. He lied upon Allah and His Proofs عليهم السلام, and he attributed to them that which they are unworthy of and disassociate from, so the Shi`a cursed him and disassociated from him. A letter from the Imam عليه السلام came out cursing him and disassociating from him.

Harun said: Then, words of heresy and sacrilege came out from him.

He said: And all of these who call [to themselves] first lie upon the Imam and claim to be his representatives. They call to the weak and to their clients with this saying. Then, they promote their own [position] to the claim of al-Hallaj,[121] just as Abu Ja`far al-Shalmaghani and his ilk became famous for. May the endless curse of Allah be upon them all. (Tusi’s Ghayba, False Claimaints of Ambassadorship, hadith #368)

(sahih) (صحيح)

 

 

 

القائم والأنبياء والصالحين

The Qa’im, the Prophets, and the Righteous

            The Mahdi is the inheritor of the characteristics and the relics of the prophets, as his coming is the culmination of their work. He is principally similar to the Prophet Muhammad: he shares his name, his agnomen, his appearance, and his lineage. The narrations also note that his occultation would be like that of Yusuf, and his rule will be like that of Dawud.

 

 

 

The Mahdi is alive, vigilant, restrained, and awaiting his uprising

 

 

 

أبي وابن الوليد معا، عن الحميري، عن محمد بن عيسى، عن سليمان بن داود، عن أبي بصير قال: سمعت أبا جعفر (ع) يقول: في صاحب هذا الأمر أربع سنين من أربعة أنبياء: سنة من موسى وسنة من عيسى وسنة من يوسف وسنة من محمد صلوات الله عليهم فأما من موسى فخائف يترقب وأما من يوسف فالسجن وأما من عيسى فيقال: إنه مات ولم يمت، وأما من محمد(ص) فالسيف.

 

 

 

My father and ibn al-Walid together from al-Himyari from Muhammad b. `Isa from Sulayman b. Dawud [from `Ali b. Abi Hamza] from Abi Baseer.[122]

He said: I heard Abu Ja`far عليه السلام say: In the Master of this Order are four traditions from four prophets: a tradition from Musa, a tradition from `Isa, a tradition from Yusuf, and a tradition from Muhammad – صلوات الله عليهم – and from Musa is the fearfulness and vigilance, and from Yusuf is the imprisonment, and from `Isa is that it will be said: “He died”, but he did not die, and from Muhammad صلى الله عليه وآله is the sword. (Kamal ad-Deen, Volume 2, Statements of al-Baqir on the Occultation, hadith #6)

(apparently muwathaq) (موثق على ظاهر)

 

 

 

أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن أبي جرير القمي قال: قلت لابي الحسن عليه السلام: جعلت فداك قد عرفت انقطاعي إلى أبيك ثم إليك، ثم حلفت له: وحق رسول الله صلى الله عليه وآله وحق فلان وفلان حتى انتهيت إليه بأنه لا يخرج مني ما تخبرني به إلى أحد من الناس، وسألته عن أبيه أحي هو أو ميت؟ فقال قد والله مات، فقلت: جعلت فداك إن شيعتك يروون: أن فيه سنة أربعة أنبياء، قال: قد والله الذي لا إله إلا هو هلك، قلت: هلاك غيبة أو هلاك موت؟ قال: هلاك موت، فقلت: لعلك مني في تقية؟ فقال سبحان الله، قلت: فأوصى إليك؟ قال: نعم، قلت: فأشرك معك فيها أحدا؟ قال: لا، قلت: فعليك من إخوتك إمام؟ قال: لا، قلت: فأنت الامام؟ قال: نعم.

 

 

Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan b. Yahya from Abi Jareer al-Qummi.

He said: I said to Abu’l Hasan عليه السلام: May I be your ransom, you know my devotion to your father and then to you. Then I swore before him: And by the truth of the Messenger of Allah صلى الله عليه وآله, and the truth of fulan, and fulan (i.e. the Imams) until I reached him, to assure him that what he may tell me would not leave me and go to one from the people. And I asked him about his father – is he alive or dead? So he said: By Allah, he died. So I said: May I be your ransom, your Shi`a narrate that in him were traditions from four prophets.[123] He said: By Allah, whom there is no god but He, he died. I said: A passing of occultation, or a passing of death? He said: A passing of death. So I said: Are you dealing with me in taqiyya? So he said: May Allah be glorified. I said: So did he depute you? He said: Yes. I said: And does anyone share that with you? He said: No. I said: Do you have an Imam over you from your brothers? He said: No. I said: So you are the Imam? He said: Yes. (al-Kafi, Volume 1, Book 4, When an Imam Knows That the Affair Has Reached Him, hadith #1)

(majhool kal-hasan) (مجهول كالحسن)

 

 

 

He is the most similar man to the Prophet

 

 

 

أبي وابن الوليد وابن المتوكل جميعاً، عن سعد والحميري ومحمد العطار جميعا، عن ابن عيسى وابن هاشم والبرقي وابن أبي الخطاب جميعا، عن ابن محبوب، عن داود بن الحصين، عن أبي بصير، عن الصادق، عن آبائه (ع) قال: قال رسول الله (المهدي من ولدي اسمه اسمي وكنيته كنيتي أشبه الناس بي خلقا وخلقا تكونه له غيبة وحيرة حتى يضل الخلق عن أديانهم فعند ذلك يقبل كالشهاب الثاقب فيملاها عدلا وقسطا كما ملئت ظلماً وجوراً.

 

 

 

My father and ibn al-Walid and ibn al-Mutawakkil together narrated from Sa`d and al-Himyari and Muhamad al-`Attar together from ibn `Isa and ibn Hashim and al-Barqi and ibn Abu’l Khattab together from ibn Mahbub from Dawud b. al-Hussayn[124] from Abu Baseer from as-Sadiq from his forefathers عليهم السلام.

He said: The Messenger of Allah صلى الله عليه وآله وسلم said: The Mahdi is from my sons, his name is my name and his kunya is my kunya. He is, of all people, the most similar to me in his form and his character. There will be an occultation and a perplexity regarding him until the people go astray from their religions. At that time, he will then appear like a shooting star and fill the Earth with equity and justice as it would be fraught with injustice and oppression. (Kamal ad-Deen, Volume 1, Statements of the Prophet on the Occultation, hadith #1)

(muwathaq) (موثق)

 

 

 

حدثنا إبراهيم بن هاشم عن أبي عبد الله البرقي عن أحمد بن محمد بن أبي نصرو غيره عن أبي أيوب الحذاء عن أبي بصير عن أبي عبد الله ع قال قلت له جعلت فداك إني أريد أن ألمس صدرك فقال افعل فمسست صدره و مناكبه فقال و لم يا أبا محمد فقلت جعلت فداك إني سمعت أباك و هو يقول إن القائم واسع الصدر مسترسل المنكبين عريض ما بينهما فقال يا محمد إن أبي لبس درع رسول الله ص و كانت تستخب على الأرض و أنا لبستها فكانت و كانت و إنها تكون من القائم كما كانت من رسول الله ص مشمرة كأنه ترفع نطاقها بحلقتين و ليس هذا الأمر من جاز أربعين.

 

 

 

Ibrahim b. Hashim narrated from Abu `Abdillah al-Barqi from Ahmad b. Muhammad b. Abi Nasr and other than him from Abu Ayyub al-Hadha’[125] from Abu Baseer from Abu `Abdillah عليه السلام.

He said: I said to him: May I be your ransom, I would like to touch your chest.[126] So he said: Do so. So I touched his chest and his shoulders. So he said: And for what, O Abu Muhammad? So I said: May I be your ransom, I have heard your father saying, “The Qa’im has a broad chest, upright shoulders, and what is in between is wide”. So he said: O [Abu] Muhammad, my father wore the shield of the Messenger of Allah صلى الله عليه وآله and it would drag upon the ground, and I wore it and it was [the same], and it will be upon the Qa’im as it was upon the Messenger of Allah صلى الله عليه وآله – spread as if its belt is held with two rings. And this affair is not for one who has surpassed [the age of] forty.[127] (Basa’ir ad-Darajat, What the Imams Have From the Weapons of the Messenger of Allah and the Miracles of the Prophets, hadith #56)

(sahih) (صحيح)

 

 

 

His occultation is like that of the prophet Yusuf

 

 

 

علي بن إبراهيم، عن محمد بن الحسين، عن ابن أبي نجران، عن فضالة بن أيوب، عن سدير الصيرفي قال: سمعت أبا عبدالله (عليه السلام) يقول: إن في صاحب هذا الامر شبها من يوسف (عليه السلام)، قال قلت له: كأنك تذكره حياته أو غيبته؟ قال: فقال لي: وما تنكر من ذلك، هذه الامة أشباه الخنازير، إن إخوة يوسف (عليه السلام) كانوا أسباطا أولاد الانبياء تاجروا يوسف، وبايعوه وخاطبوه، وهم إخوته، وهو أخوهم، فلم يعرفوه حتى قال: أنا يوسف وهذا أخي، فما تنكر هذه الامة المعلونة أن يفعل الله عزوجل بحجته في وقت من الاوقات كما فعل بيوسف، إن يوسف (عليه السلام) كان إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما، فلو أراد ان يعلمه لقدر على ذلك، لقد سار يعقوب (عليه السلام) وولده عند البشارة تسعة أيام من بدوهم إلى مصر، فما تنكر هذه الامة أن يفعل الله عزوجل بحجته كما فعل بيوسف، أن يمشي في أسواقهم ويطأ بسطهم حتى يأذن الله في ذلك له كما أذن ليوسف، قالوا: " أئنك لانت يوسف؟ قال: أنا يوسف ".

 

 

 

`Ali b. Ibrahim from Muhammad b. al-Husayn from ibn Abi Najran from Fadala b. Ayyub from Sadeer al-Sayrafi who said:

I heard Abu `Abdillah عليه السلام say: Surely, there is in the Master of this Order a resemblance to Yusuf عليه السلام. He said: I said to him: Are you referring to his life or his occultation? He said: So he said to me: Do not be surprised by this [nation]; this Umma has the resemblance of pigs. The brothers of Yusuf عليه السلام were from the tribes of the descendants of the prophets, and yet they made business with Yusuf – they sold him; and had [later] spoken to him. They were his brothers and he was their brother, and yet they did not recognize him until he said: “I am Yusuf and this is my brother” (12:90).[128] So, do not be surprised by this cursed Umma when Allah عزوجل stipulates His Proof in a time from the timings, as they would do the same as that which was done to Yusuf. Surely Yusuf عليه السلام had ruled Egypt when there was between him and his father the walking [distance] of eighty days. If he wanted to inform him, he could have done it. Surely, when Ya`qub عليه السلام heard the news, he marched with his son for nine days, from their starting location to Egypt.[129] So, do not be surprised by this Umma, as Allah عزوجل will do with His Proof as He did with Yusuf, and he will be walking in their market and treading between them until Allah permits him, just as He allowed Yusuf – they said: You surely are Yusuf? He said: I am Yusuf. (al-Kafi, Volume 1, Book 4, The Occultation, hadith #4)

(hasan) (حسن)

 

 

 

وروى أبو بصير، عن أبي جعفر عليه السلام قال: في القائم شبه من يوسف قلت: وما هو ؟ قال: الحيرة والغيبة

 

 

 

And Abu Baseer narrated from Abu Ja`far عليه السلام

He said: In the Qa’im there is a likeness to Yusuf. I said: And what is it? He said: The confusion and the occultation. (Tusi’s Ghayba, Traditions of the Imams on the Occultation, hadith #125)

(hasan) (حسن)

 

 

 

He will rule like Dawud and Sulayman

 

 

 

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن منصور، عن فضل الاعور، عن أبي عبيدة الحذاء قال: كنا زمان أبي جعفر عليه السلام حين قبض نتردد كالغنم لا راعي لها، فلقينا سالم بن أبي حفصة، فقال لي: يا أبا عبيدة من إمامك؟ فقلت أئمتي آل محمد فقال: هلكت وأهلكت أما سمعت أنا وأنت أبا جعفر عليه السلام يقول: من مات وليس عليه إمام مات ميتة جاهلية؟ فقلت: بلى لعمري، ولقد كان قبل ذلك بثلاث أو نحوها دخلت على أبي عبد الله عليه السلام فرزق الله المعرفة، فقلت لابي عبد الله عليه السلام: إن سالما قال لي كذا وكذا، قال: فقال: يا أبا عبيدة إنه لا يموت منا ميت حتى يخلف من بعده من يعمل بمثل عمله ويسير بسيرته ويدعو إلى ما دعا إليه، يا ابا عبيدة إنه لم يمنع ما اعطي داود أن اعطي سليمان، ثم قال: يا أبا عبيدة إذا قام قائم آل محمد عليه السلام حكم بحكم داود وسليمان لا يسأل بينة.

 

 

`Ali b. Ibrahim from his father from Ibn Abi `Umayr from Mansoor[130] from Faddal al-A`oor from Abi `Ubayda al-Hadha’

He said: We lived during the time of Abu Ja`far عليه السلام when he passed away. We were left like sheep without a shepherd for them. So we met Salim b. Abu Hafsa, and he said to me: O Abu `Ubayda, who is your Imam? So I said to him: My Imams are the Family of Muhammad. So he said: You are destroyed and have destroyed. Have you and I not heard Abu Ja`far عليه السلام say, “Whoever dies without an Imam over him has died the death of jahiliyya”? So I said: Of course, I swear by my age. That [conversation] was only three days before I entered upon Abu `Abdillah عليه السلام, in which Allah granted me the recognition of him [as my Imam]. So I said to Abu `Abdillah عليه السلام: Surely, Salim told me such and such. He said: So he said: O Abu `Ubayda, one from us does not die until he is succeeded by one who acts and conducts as he did; and calls to what he called to. O Abu `Ubayda, He did not prevent what He gave to Dawud from going to Sulayman. Then he said: O Abu `Ubayda, when the Qa’im of the Family of Muhammad عليه السلام rises, he will judge by the judgment of Dawud and Sulayman, and will not ask for evidence.[131] (al-Kafi, Volume 1, Book 4, When the Rule of the Imams Becomes Foremost They Will Judge By the Judgment of the Family of Dawud, hadith #1)

(hasan or muwathaq) (حسن أو موثق)

 

 

 

وبهذا الاسناد، عن أبان بن تغلب قال: قال أبو عبد الله عليه السلام: إذا قام القائم عليه السلام لم يقم بين يديه أحد من خلق الرحمن إلا عرفه صالح هو أم طالح؟ لان فيه آية للمتوسمين وهي بسبيل مقيم.

 

 

 

And by this isnad[132] from Aban b. Taghlub.

He said: Abu `Abdillah عليه السلام said: When the Qa’im عليه السلام rises, not one of the Merciful’s creatures will be in front of him except that he will recognize whether he is righteous or wicked. In this there is a sign for the anticipative, and it is of an upright path. (Kamal ad-Deen, Volume 2, Miscellaneous, hadith #11)

(sahih) (صحيح)

 

 

 

al-Khidr and the Mahdi

 

 

 

عدة من أصحابنا، عن أحمد بن محمد البرقي، عن أبي هاشم داود بن القاسم الجعفري، عن أبي جعفر الثاني عليه السلام قال أقبل أمير المؤمنين عليه السلام ومعه الحسن بن علي عليه السلام وهو متكئ على يد سليمان فدخل المسجد الحرام فجلس إذ أقبل رجل حسن الهيئة واللباس فسلم على أمير المؤمنين، فرد عليه السلام فجلس، ثم قال: يا أمير المؤمنين أسألك عن ثلاث مسائل إن أخبرتني بهن علمت أن القوم ركبوا من أمرك ما قضى عليهم وأن ليسوا بمأمونين في دنياهم وآخرتهم وإن تكن الاخرى علمت أنك وهم شرع سواء. فقال له أمير المؤمنين عليه السلام سلني عما بدالك، قال: أخبرني عن الرجل إذا نام أين تذهب روحه وعن الرجل كيف يذكر وينسى؟ وعن الرجل كيف يشبه ولده الاعمام والاخوال؟ فالتفت أمير المؤمنين عليه السلام إلى الحسن فقال: يا أبا محمد أجبه، قال: فأجابه الحسن عليه السلام فقال الرجل أشهد أن لا إله إلا الله ولم أزل أشهد بها وأشهد أن محمدا رسول الله ولم أزل أشهد بذلك وأشهد أنك وصي رسول الله صلى الله عليه وآله والقائم بحجته - وأشار إلى أمير المؤمنين - ولم أزل أشهد بها وأشهد أنك وصيه والقائم بحجته - وأشار إلى الحسن عليه السلام - وأشهد أن الحسين بن علي وصي أخيه والقائم بحجته بعده وأشهد على علي بن الحسين أنه القائم بأمر الحسين بعده وأشهد على محمد بن علي أنه القائم بأمر علي بن الحسين وأشهد على جعفر بن محمد بأنه القائم بأمر محمد وأشهد على موسى أنه القائم بأمر جعفر بن محمد وأشهد على علي بن موسى أنه القائم بأمر موسى بن جعفر وأشهد على محمد بن علي أنه القائم بأمر علي ابن موسى وأشهد على علي بن محمد بأنه القائم بأمر محمد بن علي وأشهد على الحسن بن علي بأنه القائم بأمر علي بن محمد وأشهد على رجل من ولد الحسن لا يكنى ولا يسمى حتى يظهر أمره فيملاها عدلا كما ملئت جورا والسلام عليك يا أمير المؤمنين ورحمة الله وبركاته، ثم قام فمضى، فقال أمير المؤمنين: يا أبا محمد اتبعه فانظر أين يقصد فخرج الحسن بن علي عليهما السلام فقال: ما كان إلا أن وضع رجله خارجا من المسجد فما دريت أين أخذ من أرض الله، فرجعت إلى أمير المؤمنين عليه السلام فأعلمته، فقال: يا أبا محمد أتعرفه؟ قلت: الله ورسوله وأمير المؤمنين أعلم، قال: هو الخضر عليه السلام.

 

 

Several of our companions from Ahmad b. Muhammad al-Barqi from Abi Hisham Dawud b. al-Qasim al-Ja`fari from Abu Ja`far the Second عليه السلام.

He said: Amir al-Mu’mineen عليه السلام came with al-Hasan b. `Ali عليه السلام and he was leaning on the hand of Salman [for support]. So he entered the Sacred Mosque and sat down, when a good-looking and well-dressed man met him. He gave salaam to Amir al-Mu’mineen, and he عليه السلام answered him, so he sat. He then said: O Amir al-Mu’mineen, I will ask you three questions. If you inform me of their answers, I will acknowledge that the community that mounted your affair have acted against their own selves. Their actions have taken peace away from them in the world and in the hereafter. If it would be otherwise, then you and they will be the same. So Amir al-Mu’mineen عليه السلام said to him: Ask me whatever you wish. He said: Inform me of the man who sleeps – where does his soul go? Inform me of the man – how does he remember and forget? Inform me of the man – how do his children become similar to the aunts and uncles? So Amir al-Mu’mineen عليه السلام turned to al-Hasan and said: O Abu Muhammad, answer him. He said: So al-Hasan عليه السلام answered him.

The man then said: I bear witness that there is no god except Allah, and I persist in this testimony. I bear witness that Muhammad is the Messenger of Allah, and I persist in this testimony. I bear witness that you are the deputy of the Messenger of Allah صلى الله عليه وآله and the one presiding by his authority – and he pointed to Amir al-Mu’mineen – and I persist in this testimony. And I bear witness that you are his deputy and the riser to his authority – and he pointed to al-Hasan عليه السلام – and I bear witness that al-Husayn b. `Ali is a deputy and the riser to his authority after him. And I bear witness that `Ali b. al-Husayn is the riser to his authority after him. And I bear witness that Muhammad b. `Ali is the riser to authority of `Ali b. al-Husayn. And I bear witness that Ja`far b. Muhammad is the riser to the authority of Muhammad [b. `Ali]. And I bear witness that Musa [b. Ja`far] is the riser to the authority of Ja`far b. Muhammad. And I bear witness that `Ali b. Musa is the riser to the authority of Musa b. Ja`far. And I bear witness that Muhammad b. `Ali is the riser to the authority of `Ali b. Musa. And I bear witness that `Ali b. Muhammad is the riser to the authority of Muhammad b. `Ali. And I bear witness that al-Hasan b. `Ali is the riser to the authority of `Ali b. Muhammad. And I bear witness that a man from the loins of al-Hasan [will succeed him]; he is not mentioned by kunya or by name until he appears and fills the world with equity and justice as it would be fraught with injustice. And may His peace be upon you, O Amir al-Mu’mineen, and His mercy and His blessings. He then stood up and left. Amir al-Mu’mineen said: O Abu Muhammad, follow him and find where he went.

So al-Hasan b. `Ali عليهما السلام left and said: As soon as the man left the mosque, I could not see what direction of the Earth of Allah he had gone. So he went to Amir al-Mu’mineen عليه السلام and informed him, so he said: O Abu Muhammad, do you know who he is? I said: Allah, His Messenger, and Amir al-Mu’mineen are more knowledgeable. He said: He is al-Khidr عليه السلام. (al-Kafi, Volume 1, Book 4, What Has Come About the Twelve and the Indication to Them From Allah, hadith #1)

(sahih) (صحيح)

 

 

 

وحدثني محمد بن يحيى، عن محمد بن الحسن الصفار، عن أحمد بن أبي عبد الله، عن أبي هاشم مثله سواء. قال محمد بن يحيى: فقلت لمحمد بن الحسن: يا أبا جعفر وددت أن هذا الخبر جاء من غير جهة أحمد بن أبي عبد الله قال: فقال: لقد حدثني قبل الحيرة بعشر سنين.

 

 

 

And Muhammad b. Yahya narrated the same hadith to us from Muhammad b. al-Hasan as-Saffar from Ahmad b. Abu `Abdillah from Abu Hashim.

Muhammad b. Yahya said: So I said to Muhammad b. al-Hasan: O Abu Ja`far, I wish this information came from other than Ahmad b. Abu `Abdillah’s end.[133] He said: So he said: He narrated this to me ten years before the confusion (hayra – i.e. the occultation).[134] (al-Kafi, Volume 1, Book 4, What Has Come About the Twelve and the Indication to Them From Allah, hadith #2)

(sahih) (صحيح)

 

 

 

حدثنا المظفر بن جعفر بن المظفر العلوي العمري السمرقندي رضي الله عنه قال : حدثنا جعفر بن محمد بن مسعود ، عن أبيه محمد بن مسعود ، عن جعفر بن أحمد ، عن الحسن بن علي بن فضال قال : سمعت ؟ أبا الحسن علي بن موسى الرضا عليهما السلام يقول : إن الخضر عليه السلام شرب من ماء الحياة فهو حى لا يموت حتى ينفخ في الصور ، وأنه ليأتينا ( ليلقانا ) فيسلم فنسمع صوته ولا نرى شخصه ، وإنه ليحضر حيث ما ذكر ، فمن ذكره منكم فليسلم عليه ، وإنه ليحضر الموسم كل سنة فيقضي جميع المناسك ، ويقف بعرفة فيؤمن على دعاء المؤمنين ، وسيؤنس الله به وحشة قائمنا في غيبته ويصل به وحدته

 

 

 

al-Muthaffar b. Ja`far b. al-Muthaffar al-`Alawi al-`Amri as-Samarqandi رضي الله عنه narrated. He said: Ja`far b. Muhammad b. Mas`ud[135] narrated from his father Muhammad b. Mas`ud from Ja`far b. Ahmad from al-Hasan b. `Ali b. Faddal.

He said: I heard Abu’l Hasan `Ali b. Musa ar-Rida عليهما السلام say: Surely, al-Khidr عليه السلام drank from the water of life, so he is alive and does not die until the Trumpet is blown. He meets us and he greets us (i.e. salaam), and we hear his voice and do not see his person. He is present wherever he is mentioned, so whoever mentions him from you should greet him. He attends the [Hajj] season every year and performs all of the rituals. He stops in `Arafat and says “amen” to the prayers of the believers. Allah changes the loneliness of the Qa’im during his occultation into his companionship and removes his loneliness through him. (Kamal ad-Deen, Volume 2, Narration of al-Khidr, hadith #4)

(majhool kal-hasan – Teacher of Saduq) (مجهول كالحسن - من مشايخ الصدوق)

 

 

 

The occultation of the prophet Salih

 

 

 

ابن الوليد عن الصفار عن سعد والحميري معا عن ابن أبي الخطاب عن ابن أسباط عن ابن عميرة عن زيد الشحام عن أبي عبد الله (ع) قال إن صالحا (ع) غاب عن قومه زمانا وكان يوم غاب عنهم كهلا مبدح البطن حسن الجسم وافر اللحية خميص البطن خفيف العارضين مجتمعا ربعة من الرجال فلما رجع إلى قومه لم يعرفوه بصورته فرجع إليهم وهم على ثلاث طبقات—طبقة جاحدة لا ترجع أبدا وأخرى شاكة فيه وأخرى على يقين فبدأ (ع) حيث رجع بطبقة الشكاك. فقال لهم أنا صالح فكذبوه وشتموه وزجروه وقالوا برئ الله منك إن صالحاً كان في غير صورتك قال فأتى الجحاد فلم يسمعوا منه القول ونفروا منه أشد النفور ثم انطلق إلى الطبقة الثالثة وهم أهل اليقين. فقال لهم: أنا صالح فقالوا: أخبرنا خبرا لا نشك فيك معه أنك صالح فانا لانمتري أن الله تبارك وتعالى الخالق ينقل ويحول في أي الصور شاء وقد اخبرنا وتدارسنا فيما بيننا بعلامات القائم إذا جاء، وإنما صح عندنا إذا أتى الخبر من السماء. فقال لهم صالح: أنا صالح الذي أتيتكم بالناقة فقالوا صدقت وهي التي نتدارس فما علاماتها فقال: لها شرب ولكم شرب يوم معلوم قالوا: آمنا بالله وبما جئتنا به فعند ذلك.

قال الله تبارك وتعالى: إن صالحا مرسل من ربه، قال أهل اليقين: إنا بما ارسل به مؤمنون. وقال الذين استكبروا وهم الشكاك والجحاد إنا بالذي آمنتم به كافرون. قلت: هل كان فيهم ذلك اليوم عالم؟ قال: الله تعالى أعدل من أن يترك الأرض بغير عالم يدل على الله تبارك وتعالى ولقد مكث القوم بعد خروج صالح سبعة أيام على فترة لا يعرفون إماما غير أنهم على ما في أيديهم من دين الله(عز و جل) كلمتهم واحدة، فلما ظهر صالح (ع) اجتمعوا عليه، وإنما مثل (علي و) القائم مثل صالح (ع).

 

 

 

Ibn al-Walid from as-Saffar from Sa`d and al-Himyari together from ibn Abu’l Khattab from ibn Asbat[136] from ibn `Umayra from Zayd ash-Shahham from Abu `Abdillah عليه السلام.

He said: Salih عليه السلام disappeared from his community for a long period, and the day he disappeared from them he was an elderly man of an exceptional interior, a handsome physique, a dense beard, a delicate abdomen, and small cheeks. Altogether, he was of an average build amongst men. When he returned to his people, they did not recognize him with the appearance he had. When he returned, they were of three groups: One group rejected him, saying, “Do not ever come back”. One group had doubted him. And the last group was upon certainty (yaqeen). When he عليه السلام returned, he began with the doubting group and said to them: I am Salih. They belied, cursed, and snubbed him; and said to him: Allah is disassociated from you! Salih was in a figure other than yours. He (i.e. the Imam) said: He then went to the rejecters, but they did not listen to his word and they dispersed from him in a very cruel manner. Then he went to the third group, who were the people of certainty (Ahl al-Yaqeen). So he said to them: I am Salih. So they said: Inform us of something so that we may not doubt that you are Salih, for we do not doubt that Allah تبارك وتعالى is the Creator, and He transfers and transforms His servants into any figure He wills; Salih had informed us and taught us when he was amongst us the signs of the coming of the Qa’im; that a word is true when it comes before us from the heavens. So Salih said to them: I am the Salih that brought you the she-camel. They said: You have spoken the truth; this is what we have been studying. So, what are its signs? He said: There is a drink for it (i.e. the she-camel) and a drink for you on a specified day. They said: We have believed in Allah and in what you have brought to us.

[Then] Allah تبارك وتعالى said: Surely, Salih is a messenger from his Lord. The people of certainty (Ahl al-Yaqeen) said: We believe in what he has been sent with. And those who were arrogant, who were the doubters and the rejecters, said: We are disbelievers in that which you have believed. So I (i.e. the narrator) said: Was there in that period (yawm) a sage amongst them? He said: Allah تبارك وتعالى is more just than to leave the Earth without a sage who would guide to Allah تبارك وتعالى. The community remained seven days after the exit of Salih, a period in which they did not know any Imam, except the religion of Allah عز و جل they had in their hands, and their word was one. When Salih عليه السلام appeared, they united around him. Surely, the example of [`Ali and] the Qa’im is like Salih’s عليه السلام. (Kamal ad-Deen, Volume 1, Regarind the Occultation of Salih, hadith #1)

(muwathaq kal-sahih) (موثق كالصحيح)

 

 

 

 

 

 

 

 

 

 

 

 

Dhul Qarnayn was an Imam

سعد بن عبد الله ، عن أحمد بن محمد بن عيسى ، عن علي بن النعمان ، عن هارون بن خارجة ، عن أبي بصير ، عن أبي جعفر عليه السلام قال : إن ذا القرنين لم يكن نبيا ، ولكنه كان عبدا صالحا أحب الله فأحبه الله ، وناصح لله فناصحه الله ، أمر قومه بتقوى الله ، فضربوه على قرنه ، فغاب عنهم زمانا ، ثم رجع إليهم ، فضربوه على قرنه الآخر ، وفيكم من هو على سنته

                                                                                                                           

 

 

 

Sa`d b. `Abdillah from Ahmad b. Muhammad b. `Isa from `Ali b. al-Nu`man from Harun b. Kharija from Abu Baseer from Abu Ja`far عليه السلام.

 

 

 

He said: Dhul Qarnayn was not a prophet, but he was a righteous slave. He loved Allah and Allah loved him. He was an advisor of Allah and Allah advised him. He commanded his community to fear Allah, so they hit him on the side of his head (his qarn). He was occulted from them for a period of time, then he returned to them and they hit the other side of his head. And there is from among you one upon his tradition (sunna). (Kamal ad-Deen, Volume 2, Narrations Regarding Dhul Qarnayn, hadith #1)

(sahih) (صحيح)

 

 

 

An occultation after `Isa b. Maryam

 

 

 

حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال : حدثنا محمد ابن الحسن الصفار ، وسعد بن عبد الله جميعا ، عن أيوب بن نوح ، عن عبد الله بن المغيرة ، عن سعد بن أبي خلف ، عن معاوية بن عمار قال : قال أبو عبد الله عليه السلام : بقي الناس بعد عيسى بن مريم عليه السلام خمسين ومائتي سنة بلا حجة ظاهرة .

 

 

 

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar and Sa`d b. `Abdillah together narrated from Ayyub b. Nuh from `Abdillah b. al-Mughira from Sa`d b. Abi Khalaf from Mu`awiya b. `Ammar. He said:

Abu `Abdillah عليه السلام said: After `Isa b. Maryam عليه السلام, the people remained two hundred and fifty years without an apparent Proof.[137] (Kamal ad-Deen, Volume 2, Prophecies Made By `Isa About the Advent of Prophet Muhammad al-Mustafa, hadith #2)

(sahih) (صحيح)

 

 

 

حدثنا أبي رحمه الله قال : حدثنا محمد بن يحيى العطار ، عن يعقوب ابن يزيد ، عن محمد بن أبي عمير ، عن سعد بن أبي خلف ، عن يعقوب بن شعيب ، عن أبي عبد الله عليه السلام قال : كان بين عيسى وبين محمد عليهما السلام خمسمائة عام منها مائتان وخمسون عاما ليس فيها نبي ولا عالم ظاهر ، قلت : فما كانوا ؟ قال : كانوا متمسكين بدين عيسى عليه السلام ، قلت : فما كانوا ؟ قال : كانوا مؤمنين ، ثم قال عليه السلام : ولا يكون الارض إلا وفيها عالم.

 

 

 

My father رحمه الله narrated. He said: Muhammad b. Yahya al-`Attar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Sa`d b. Abu Khalaf from Ya`qub b. Shu`ayb from Abu `Abdillah عليه السلام.

He said: Between `Isa and Muhammad عليهما السلام there was [a period of] five hundred years,[138] from them were two hundred and fifty years in which there was no apparent prophet or sage. I said: So how were they? He said: They were grasping the religion of `Isa عليه السلام. I said: So how were they? He said: They were believers. Then, he عليه السلام said: And the Earth does not remain except with a sage therein. (Kamal ad-Deen, Volume 2, Prophecies Made By `Isa About the Advent of Prophet Muhammad al-Mustafa, hadith #2)

(sahih) (صحيح)

 

 

 

حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله قال: حدثنا أحمد ابن محمد بن عيسى، ومحمد بن الحسين بن أبي الخطاب، ويعقوب بن يزيد الكاتب، وأحمد بن الحسن بن علي بن فضال، بن عبد الله بن بكير، عن أبي عبد الله عليه السلام قال: الذي تناهت إليه وصية عيسى بن مريم عليه السلام رجل يقال له: " آبي ".

 

 

 

My father رضي الله عنه narrated. He said: Sa`d b. `Abdillah narrated. He said: Ahmad b. Muhammad b. `Isa and Muhammad b. al-Husayn b. Abu’l Khattab and Ya`qub b. Yazid al-Katib and Ahmad b. al-Hasan b. `Ali b. Faddal from `Abdillah b. Bukayr from Abu `Abdillah عليه السلام.

He said: The one whom the deputyship of `Isa b. Maryam عليه السلام ended with was a man who was called “Abi”.[139] (Kamal ad-Deen, Volume 2, Miscellaneous, hadith #4)

(muwathaq) (موثق)

The occultation of the Prophet and Amir al-Mu’mineen

حدثنا إسحاق بن عيسى ، ومحمد بن الحسن رضي الله عنهما قالا : حدثنا سعد بن عبد الله قال : حدثنا أحمد بن محمد عيسى ، عن علي بن الحكم ، عن سيف بن -عميرة ، عن داود بن فرقد ، عن أبي عبد الله عليه السلام قال : كان علي بن أبي طالب عليه السلام مع رسول الله صلى الله عليه وآله في غيبته لم يعلم بها أحد

 

 

 

Is`haq b. `Isa and Muhammad b. al-Hasan رضي الله عنهما narrated. They said: Sa`d b. `Abdillah narrated. He said: Ahmad b. Muhammad b. `Isa narrated from `Ali b. al-Hakam from Sayf b. `Umayra from Dawud b. Farqad from Abu `Abdillah عليه السلام. He said: `Ali b. Abi Talib عليه السلام was with the Messenger of Allah صلى الله عليه وآله in his occultation. No one knew about it. (Kamal ad-Deen, Volume 2, Statements of as-Sadiq on the Occultation, hadith #26)

(sahih) (صحيح)

Allah's promises remain in the descendants of the Imams

 

 

 

محمد بن يحيى، عن أحمد بن محمد، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن محبوب عن ابن رئاب، عن أبي بصير، عن أبي عبد الله عليه السلام قال: إن الله تعالى أوحى إلى عمران أني واهب لك ذكرا سويا، مباركا، يبرئ الاكمه والابرص ويحيي الموتى بإذن الله، وجاعله رسولا إلى بني إسرائيل، فحدث عمران امرأته حنة بذلك وهي ام مريم، فلما حملت كان حملها بها عند نفسها غلام، فلما وضعتها قالت: رب إني وضعتها انثى وليس الذكر كالانثى، أي لا يكون البنت رسولا يقول الله عزوجل والله أعلم بما وضعت، فلما وهب الله تعالى لمريم عيسى كان هو الذي بشر به عمران ووعده إياه، فإذا قلنا في الرجل منا شيئا وكان في ولده أو ولد ولده فلا تنكروا ذلك.

 

 

Muhammad b. Yahya from Ahmad b. Muhammad and `Ali b. Ibrahim together from his father from ibn Mahbub from ibn Ri’aab from Abu Baseer from Abu `Abdillah عليه السلام.

He said: Allah تعالى inspired to `Imran: I will grant you a perfect and blessed boy, who will cure the lepers and the blind, and give life to the dead by Allah’s permission; and I will make him a messenger to the Bani Israel. So `Imran narrated this to his wife Hannah, who is the mother of Maryam. So when she became pregnant, she believed she was carrying a boy. When she gave birth to her, she said: Lord, I have given birth to a girl, and boys are not like girls. A girl cannot be a messenger. Allah عزوجل said: By Allah, I am more knowledge in who you have given birth to. So when Allah تعالى granted `Isa to Maryam, he was the one whose glad tidings were given to `Imran, and He promised him to him. Thus, when we say something about a man from us, and that is found in his sons or grandsons, then you must not deny it.[140] (al-Kafi, Volume 1, Book 4, If a Man is Promised to Find Something With His Son But it is Found in His Sons or Grandsons Then it Still is the Same Promise, hadith #1)

(sahih) (صحيح)

 

 

 

Parallels between the prophets and the Mahdi

الهمداني، عن علي بن إبراهيم، عن محمد بن عيسى، عن سليمان بن داود، عن أبي بصير، وحدثنا ابن عصام، عن الكليني، عن القاسم بن العلا، عن إسماعيل بن علي، عن علي بن إسماعيل، عن عاصم بن حميد، عن محمد بن مسلم قال: دخلت على أبي جعفر (ع) وأنا اريد أن أسأله عن القائم من آل محمد(ص) فقال لي مبتدئا: يا محمد بن مسلم إن في القائم من آل محمد(ص) شبها من خمسة من الرسل: يونس بن متى، ويوسف بن يعقوب، وموسى، وعيسى، ومحمد صلوات الله عليهم، فأما شبهه من يونس فرجوعه من غيبته وهو شاب بعد كبر السن وأما شبهه من يوسف بن يعقوب فالغيبة من خاصته وعامته، واختفاؤه من إخوته وإشكال أمره على أبيه يعقوب )ع) مع قرب المسافة بينه وبين أبيه وأهله وشيعته.

وأما شبهه من موسى فدوام خوفه وطول غيبته وخفاء ولادته وتعب شيعته من بعده بما لقوا من الاذى والهوان إلى أن أذن الله(عز و جل) في ظهوره ونصره وأيده على عدوه وأما شبهه من عيسى فاختلاف من اختلف فيه حتى قالت طائفة منهم ما ولد وقالت طائفة مات وقالت طائفة قتل وصلب. وأما شبهه من جده المصطفى (ص) فخروجه بالسيف وقتله أعداء الله وأعداء رسوله (ص) والجبارين والطواغيت وأنه ينصر بالسيف والرعب وأنه لاترد له رأية وأن من علامات خروجه خروج السفياني من الشام وخروج اليماني وصيحة من السماء في شهر رمضان ومناد ينادي باسمه واسم أبيه.

 

 

 

al-Hamadani from `Ali b. Ibrahim from Muhammad b. `Isa from Sulayman b. Dawud from Abu Baseer.[141]

And ibn `Asam narrated from al-Kulayni from al-Qasim b. al-`Alaa’ from Isma`il b. `Ali from `Ali b. Isma`il from `Asim b. Humayd from Muhammad b. Muslim. He said:

I entered upon Abu Ja`far عليه السلام while I had the intention of asking him about the Qa’im from the Family of Muhammad صلوات اللّه عليهم. So he began [the conversation first] by telling me: O Muhammad b. Muslim, surely in the Qa’im from the Family of Muhammad صلوات اللّه عليهم are similarities to five messengers: Yunus b. Matta, Yusuf b. Ya`qub, Musa, `Isa, and Muhammad صلوات اللّه عليهم. As for his similarity to Yunus, it is his return from occultation as a youth after being of old age. As for his similarity to Yusuf b. Ya`qub, it is occultation from his special and common [associates] (i.e. occultation from his people), his disappearance from his brothers, and his father Ya`qub’s عليه السلام confusion regarding his affair despite the close proximity between him and his father, his family, and his followers (i.e. his Shi`a).

As for his similarity to Musa, it is the continuity of his fear, the length of his occultation, the secrecy of his birth, and the weariness of his followers from the pains and disregard they saw after him until Allah عز و جل allowed him to appear. He then supported him, and He reinforced him over his enemies. As for his similarity to `Isa, it is the schisms of the disputers about him until one sect from them said, “he was not born”, another sect said, “he is dead”, and another sect said, “he was killed and crucified”. As for his similarity to our grandfather al-Mustafa صلى الله عليه وآله وسلم, it is his appearance with the sword, the killing of the enemies of Allah, the enemies of His Messenger صلى الله عليه وآله وسلم, the arrogant, and the tyrants; and that he will succeed through the sword and fear; no standard of his will return in defeat. From the signs of his appearance is the appearance of the Sufyani in Sham, the appearance of the Yamani, the cry from the sky in the month of Ramadan, and a Caller will call his and his father’s names. (Kamal ad-Deen, Volume 2, Statements of al-Baqir Regarding the Occultation, hadith #7)

(apparently muwathaq) (موثق على ظاهر)

(majhool) (مجهول)

 

 

 

He will take the example of the Prophet

 

 

 

محمد بن الحسن الصفار عن محمد بن الحسين بن ابي الخطاب عن جعفر بن بشير ومحمد بن عبدالله بن هلال عن العلا بن رزين القلا عن محمد بن مسلم قال: سألت ابا جعفر (ع) عن القائم عجل الله فرجه إذا قام باي سيرة يسير في الناس؟ فقال: بسيرة ما سار به رسول الله صلى الله عليه وآله حتى يظهر الاسلام، قلت: وما كانت سيرة رسول الله صلى الله عليه وآله؟ قال: ابطل ما كان في الجاهلية واستقبل الناس بالعدل، وكذلك القائم (ع) إذا قام يبطل ما كان في الهدنة مما كان في ايدي الناس ويستقبل بهم العدل.

 

 

Muhammad b. al-Hasan as-Saffar from Muhammad b. al-Husayn b. Abu’l Khattab from Ja`far b. Basheer and Muhammad b. `Abdillah b. Hilal from al-`Alaa’ b. Ruzayn al-Qala’ from Muhammad b. Muslim. He said:

I asked Abu Ja`far عليه السلام about the Qa’im, may Allah hasten his relief: When he rises, which example will he employ when dealing with the people? He said: He will take the example of the Messenger of Allah صلى الله عليه وآله until Islam is made foremost. I said: And what was the example of the Messenger of Allah صلى الله عليه وآله? He said: He annulled that which was in jahiliyya and he dealt with the people justly, and the Qa’im عليه السلام will do the same. When he rises, he will annul the existing truce that is in front of the people and deal with them justly.[142] (Tahdheeb al-Ahkam, Volume 6, Chapter on the Manner of the Imam, hadith #1)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

غيبة الإمام

The Occultation of the Imam

            Many traditions indicate that the final Imam would go into seclusion upon the death of his predecessor. After all of the Imams were neglected and murdered by the Muslims, it was most befitting for the Mahdi to be concealed, so that he may preserve the teachings of his forefathers, and guide the believers covertly. This occultation is a period of fear and confusion for the believers, because their Mahdi will be veiled from their eyes. It is a test of their faith; a sifting tribulation in which sedition will erupt and the social order will be reversed. Infighting will take place between the Muslims, and imposters will claim leadership for themselves.

            In this perplexing period, we have been instructed to establish a sincere connection with the Hidden Imam, cling to the teachings of his predecessors, love the Ahl al-Bayt and dissociate from their enemies, and pray that our faith is maintained.

 

 

 

Minor and major occultations

 

 

 

 

 

 

محمد بن يحيى، عن محمد بن الحسين، عن ابن محبوب، عن إسحاق بن عمار قال: قال أبوعبدالله (عليه السلام): للقائم غيبتان: إحداهما قصيرة والاخرى طويلة، الغيبة الاولى لا يعلم بمكانه فيها إلا خاصة شيعته، والاخرى لا يعلم بمكانه فيها إلا خاصة مواليه.

 

 

 

 

Muhammad b. Yahya from Muhammad b. al-Husayn from ibn Mahbub from Is`haq b. `Ammar.[143]

 

 

 

He said: I heard Abu `Abdillah عليه السلام say: The Qa’im has two occultations (ghaybataan): the first will be short, and the second will be long. In the first occultation, no one will know his whereabouts except his devoted Shi`a, and in the other [occultation] no one will know his whereabouts except his special supporters (khasat mawali).[144] (al-Kafi, Volume 1, Book 4, The Occultation, hadith #19)

(muwathaq) (موثق)

 

 

 

أحمد بن إدريس، عن علي بن محمد، عن الفضل بن شاذان، عن عبد الله بن جبلة، عن عبد الله بن المستنير (3)، عن المفضل بن عمر قال: سمعت أبا عبد الله عليه السلام يقول: إن لصاحب هذا الامر غيبتين إحداهما تطول حتى يقول بعضهم: مات، ويقول بعضهم: قتل، ويقول بعضهم: ذهب، حتى لا يبقى على أمره من أصحابه إلا نفر يسير لا يطلع على موضعه أحد من ولده ولا غيره إلا المولى الذي يلي أمره (1).

 

 

 

Ahmad b. Idris from `Ali b. Muhammad from al-Fadl b. Shadhan from `Abdillah b. Jabla from `Abdullah b. al-Mustaneer[145] from al-Mufaddal b. `Umar.

He said: I heard Abu `Abdillah عليه السلام say: For the Master of this Order there are two occultations, one of which will be prolonged until some will say, “he died”, some will say, “he was killed”, and some will say, “he went”; till no one remains upon his affair from his companions except a small band. No one from his loins nor anyone else will know his place except for the servant who will look after his affair. (Tusi’s Ghayba, Traditions of the Imams on the Occultation, hadith #120)

(hasan) (حسن)

 

 

 

قال: وروى إبراهيم بن المستنير، عن المفضل قال: سمعت أبا عبد الله عليه السلام يقول: إن لصاحب هذا الامر غيبتين إحداهما أطول [ من الاخرى ] (3) حتى يقال: مات، وبعض يقول: قتل، فلا يبقى على أمره إلا نفر يسير من أصحابه، ولا يطلع أحد على موضعه وأمره، ولا غيره إلى المولى الذي يلي أمره (4).

 

 

 

He[146] said: And Ibrahim b. al-Mustaneer narrated from al-Mufaddal. 

He said: I heard Abu `Abdillah عليه السلام say: For the Master of this Order there are two occultations, one of them is longer [than the other]; until it is said, “he died”, and others will say, “he was killed”. So none will remain upon his affair except a small group from his companions, and none will be informed of his location and his affair, and no one will be with him except (?) for the slave that will look after his affair. (Tusi’s Ghayba, Fii Nusrat al-Waqifa Commentary, hadith #60)

(majhool) (مجهول)

 

 

 

Confusion after Hasan al-`Askari

 

 

 

حدثنا أبي رضي الله عنه قال : حدثنا عبد الله بن جعفر الحميري ، عن أحمد ابن هلال العبر تائي ، عن الحسن بن محبوب ، عن أبي الحسن علي بن موسى الرضا عليهما السلام قال : قال لي : لا بد من فتنة صماء صيلم  يسقط فيها كل بطانة ووليجة وذلك عند فقدان الشيعة الثالث من ولدي ، يبكي عليه أهل السماء وأهل الارض وكل جرى وحران ، وكل حزين ولهفان .
ثم قال عليه السلام : بأبي وأمي سمي جدي صلى الله عليه وآله وشبيهي وشبيه موسى بن عمران عليه السلام ، عليه جيوب النور ، يتوقد من شعاع ضياء القدس يحزن لموته أهل الارض والسماء ، كم من حرى مؤمنة ، وكم من مؤمن متأسف حران حزين عند فقدان الماء المعين ، كأني بهم آيس ما كانوا قد نودوا نداء يسمع من بعد كما يسمع من قرب ، يكون رحمة على المؤمنين وعذابا على الكافرين

 

 

 

My father رضي الله عنه narrated. He said: `Abdillah b. Ja`far al-Himyari narrated from Ahmad b. Hilal al-`Abr Ta’i[147] from al-Hasan b. Mahbub from Abu’l Hasan `Ali b. Musa ar-Rida عليهما السلام. He said:

He said to me: Definitely, there will be severe and distressing schism (fitna) in which every secret and close relation will be dropped, and that will occur when the Shi`a lose my third descendent.[148] The people of the heavens and the Earth, and every worthy and merited [person], and every contrite and sorrowful [person] will weep for him. Then he عليه السلام said: May my father and mother be sacrificed for the namesake of my grandfather صلى الله عليه وآله and the one in my likeness and the likeness of Musa b. `Imran عليه السلام – he is dressed in garments of light, shining with the illuminating rays of sanctity. The people of the Earth and the heavens will be sorrowful upon his death; how abundant of believers and how abundant of sorrowful believers will be perplexed and grievous at the loss of the gushing water (i.e. the Imam). It is as if I see them in their despair, being called by a call that is heard from far away as it is heard from near – a call that is a mercy for the believers and a punishment upon the disbelievers.[149] (Kamal ad-Deen, Volume 2, Statements of ar-Rida on the Occultation, hadith #3)

(apparently sahih) (صحيح على ظاهر)

 

 

 

الطالقاني، عن ابن عقدة، عن علي بن الحسن بن فضال، عن أبيه، عن الرضا (ع) أنه قال: كأني بالشيعة عند فقدهم الثالث من ولدي يطلبون المرعى فلا يجدونه قلت له: ولم ذلك يا ابن رسول الله؟ قال: لان إمامهم يغيب عنهم فقلت: ولم؟ قال لئلا يكون في عنقه لاحد بيعة إذا قام بالسيف.

 

 

 

 

 

 

at-Talaqani from ibn `Uqda from `Ali b. al-Hasan b. Faddal from his father from ar-Rida عليه السلام.

 

 

 

He said: It is as if I am with the Shi`a as they lose my third descendent. They will be seeking the pasture and they will not find it. I said to him: And why is that, O son of the Messenger of Allah? He said: Because their Imam will be occulted from them. So I said: Why? He said: So that there may not be anyone’s allegiance upon his neck when he rises with the sword. (`Uyoon Akhbar ar-Rida, Reports From `Al b. Musa on Various Matters, hadith #6)

 

 

 

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

قال الشيخ أبو عبد الله جعفر رضي الله عنه: وجدته مثبتا عنه رحمه الله " وفقكما الله لطاعته، وثبتكما على دينه، وأسعدكما بمرضاته، إنتهى إلينا ما ذكرتما أن الميثمي (1) أخبركما عن المختار ومناظراته من لقى واحتجاجه بأنه لا خلف غير جعفر بن علي وتصديقه إياه وفهمت جميع ما كتبتما به مما قال أصحابكما عنه وأنا أعوذ بالله من العمى بعد الجلاء، ومن الضلالة بعد الهدى، ومن موبقات الأعمال ومرديات الفتن (2)، فإنه عز وجل يقول " ألم أحسب الناس أن يتركوا أن يقولوا آمنا وهم لا يفتنون (3) "، كيف يتساقطون في الفتنة، ويترددون في الحيرة، ويأخذون يمينا وشمالا، فارقوا دينهم، وأم ارتابوا، أم عاندوا الحق، أم جهلوا ما جاءت به الروايات الصادقة والأخبار الصحيحة، أو علموا ذلك فتناسوا ما يعلمون إن الأرض لا تخلو من حجة إما ظاهرا وإما مغمورا. أو لم يعلموا انتظام أئمتهم بعد نبيهم صلى الله عليه وآله واحدا بعد واحد إلى أن أفضى الامر بأمر الله عز وجل إلى الماضي - يعني الحسن بن علي عليهما السلام - فقام مقام آبائه عليهم السلام يهدي إلى الحق وإلى طريق مستقيم، كانوا نورا ساطعا، وشهابا لامعا، و قمرا زاهرا، ثم اختار الله عز وجل له ما عنده فمضى على منهاج آبائه عليهم السلام حذو النعل بالنعل على عهد عهده، ووصية أوصى بها إلى وصي ستره الله عز وجل بأمره إلى غاية وأخفى مكانه بمشيئة للقضاء السابق والقدر النافذ، وفينا موضعه، ولنا فضله، ولو قد أذن الله عز وجل فيما قد منعه عنه وأزال عنه ما قد جرى به من حكمه لأراهم الحق ظاهرا بأحسن حلية، وأبين دلالة، وأوضع علامة، ولا بان عن نفسه وقام بحجته ولكن أقدار الله عز وجل لا تغالب وإرادته لا ترد وتوفيقه لا يسبق، فليدعوا عنهم اتباع الهوى وليقيموا على أصلهم الذي كانوا عليه، ولا يبحثوا عما ستر عنهم فيأثموا، ولا يكشفوا ستر الله عز وجل فيندموا، وليعلموا أن الحق معنا وفينا، لا يقول ذلك سوانا إلا كذاب مفتر، ولا يدعيه غيرنا إلا ضال غوي، فليقتصروا منا على هذه الجملة دون التفسير، ويقنعوا من ذلك بالتعريض دون التصريح إن شاء الله.

 

 

 

Shaykh Abu `Abdillah Ja`far رضي الله عنه said: I saw this[150] with him رحمه الله:

May Allah make you successful in His obedience, and make you steadfast upon His religion, and make you happy by His pleasure. I have learnt of what you have mentioned regarding al-Maythami and what he has said about al-Mukhtar. And the one who met al-Mukhtar and spoke to him and concluded that there was no successor [to Hasan al-`Askari] except Ja`far b. `Ali and his confirmation of that. And I have understood all that which you have written about it from what our companions have said about it. And I seek the refuge of Allah from blindness after clarity, and from misguidance after guidance, and from mortal sins and treacherous trials, for He عز وجل says, “Do you think that they will be left alone upon saying ‘We believe’ and not be tried?” (29:2). How is it that they fall in deviation and falter into perplexity, and are taken right and taken up, and separate from their religion? Are they doubtful of it? Are they hostile to truth? Are they ignorant of that which came to them from the truthful narrations and the authentic reports? Or are they aware of it, and have made themselves forget that the Earth is never devoid of a Proof, whether he is apparent of hidden? Do they not know of the continuity of their Imams after their Prophet صلى الله عليه وآله, one after the other, until it led to the affair by the command of Allah عز وجل in the past – meaning, al-Hasan b. `Ali [al-`Askari] عليهما السلام – for he stood in the place of his forefathers عليهم السلام, guiding to the truth and to a straight path. They were a brilliant light, a shining meteor, and a radiant moon. Then, Allah عز وجل decided that which was his, so he passed away upon the way of his forefathers عليهم السلام. He followed in their footsteps, and he made a bequest and entrusted his wasiyya with his deputy. Allah عز وجل has concealed his location and elevated him by His command and His predetermined will. His position is with us, and His virtue is for us. If Allah عز وجل had permitted me to do that which He prevented me from (i.e. coming out of occultation), and remove that which He has placed out of His wisdom, I would show them the apparent truth in the best fashion, and with the clearest indicator and a forward sign. But, the decisions of Allah are not overcome, His will is unrivalled, and His success is unsurpassed. So, the followers of their desires should call to and rise to the foundation that they were upon. They should not seek that which has been concealed from them, for they would sin, nor should they unveil the concealment of Allah عز وجل, for they would regret. They should know that the truth is with us and in us – no one would claim what we have claimed unless he were a lying imposter, and no one would call to what we have called to except a misguided deceiver. Suffice yourself with this avowal without [the need for] an interpretation, and be certain in this elucidation without [the need for] inquiry, God-willingly. (Kamal ad-Deen, Volume 2, Epistles, hadith #44)

(sahih) (صحيح)

 

 

 

 

 

 

 

 

 

 

 

 

A reason for his occultation

 

 

 

وبهذا الاسناد، عن أحمد بن محمد، عن أبيه محمد بن عيسى، عن ابن بكير، عن زرارة قال: سمعت أبا عبد الله عليه السلام يقول: إن للقائم غيبة قبل أن يقوم، إنه يخاف – وأومأ بيده إلى بطنه – يعني القتل.

 

 

 

And by this isnad[151] from Ahmad b. Muhammad from his father Muhammad b. `Isa from Ibn Bukayr from Zurara. He said:

I heard Abu `Abdillah عليه السلام say: Surely the Qa’im will be occulted prior to his rising; he will be afraid – and he pointed with his hand to his stomach – meaning, [afraid of] being killed. (al-Kafi, Volume 1, Book 4, The Occultation, hadith #18)

(muwathaq kal-sahih) (موثق كالصحيح)

 

 

 

حَدَّثَنِي عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ الْعَطَّارُ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ إِنَّ لِلْقَائِمِ غَيْبَةً قَبْلَ ظُهُورِهِ قُلْتُ وَ لِمَ قَالَ يَخَافُ وَ أَوْمَأَ بِيَدِهِ إِلَى بَطْنِهِ قَالَ زُرَارَةُ يَعْنِي الْقَتْل

 

 

 

`Abd al-Wahid b. Muhammad b. `Abdus al-`Attar  رضي الله عنهnarrated. He said: `Ali b. Muhammad b. Qutayba[152] narrated from Hamdan b. Sulayman from Muhammad b. al-Husayn from ibn Mahbub from `Ali b. Ri’aab from Zurara.

He said: I heard Abu Ja`far عليه السلام say: Surely the Qa’im will be occulted before his appearance. I said: Why? He said: He is afraid. And he pointed to his stomach with his hand. Zurara said: Meaning, [afraid of] being killed. (Kamal ad-Deen, Volume 2, Reasons For Occultation, hadith #9)

(hasan) (حسن)

 

 

 

حدثنا محمد بن علي ماجيلويه رضي الله عنه قال : حدثني عمي محمد بن -أبي القاسم ، عن أحمد بن أبي عبد الله البرقي ، عن أيوب بن نوح ، عن صفوان بن يحيى عن ابن بكير ، عن زرارة ، عن أبي عبد الله عليه السلام قال : للقائم غيبة قبل قيامه ، قلت : ولم ؟ قال : يخاف على نفسه الذبح .

 

 

 

Muhammad b. `Ali Majiluwayh رضي الله عنه narrated. He said: My uncle Muhammad b. Abu’l Qasim narrated from Ahmad b. Abi `Abdillah al-Barqi from Ayyub b. Nuh from Safwan b. Yahya from Ibn Bukayr from Zurara from Abu `Abdillah عليه السلام.

He said: For the Qa’im is an occultation before his rising. I said: And why? He said: He fears for himself from slaughter. (Kamal ad-Deen, Volume 2, Reasons For Occultation, hadith #10)

(majhool kal-muwathaq – Teacher of Saduq) (مجهول كالموثق - من مشايخ الصدوق)

 

 

 

The occultation is a test of faith

 

 

 

ابن المتوكل، عن علي، عن أبيه، عن الهروي، عن الرضا عن آبائه (ع) قال: قال النبي (ص) والذي بعثني بالحق بشيرا ليغيبن القائم من ولدي بعهد معهود إليه مني حتى يقول أكثر الناس مالله في آل محمد حاجة، ويشك آخرون في ولادته فمن أدرك زمانه فليتمسك بدينه، ولا يجعل للشيطان إليه سبيلا بشكه، فيزيله عن ملتي ويخرجه من ديني فقد أخرج أبويكم من الجنة من قبل وإن الله(عزوجل) جعل الشياطين أولياء للذين لا يؤمنون.

 

 

 

Muhammad b. Musa b. al-Mutawakkil رضي الله عنه from `Ali b. Ibrahim from his father from `Abd as-Salam b. Salih al-Harawi from ar-Rida from his forefathers عليهم السلام.

He said: The Prophet صلى الله عليه وآله said: By the One who sent me with the truth as a herald, the Qa’im from my offspring will go into occultation with a covenant from me confided in him until the majority of people say: What remains for Allah in the family of Muhammad? And the remainders will doubt his birth. Whoever sees this era must grasp his religion, and he must not give Satan a way to him, as he will only take him off my path and away from my religion, just as he brought out your father and mother from Paradise before. Surely, Allah عز و جل has made devils the masters of the disbelievers. (Kamal ad-Deen, Volume 1, Reply to the Second Objection)

(sahih or muwathaq) (صحيح أو موثق)

 

 

 

Narrations on his occultation

 

 

 

عدة من أصحابنا، عن جعفر بن محمد، عن ابن فضال، عن الريان بن الصلت قال: سمعت أبا الحسن الرضا (عليه السلام) يقول – وسئل عن القائم – فقال: لا يرى جسمه، ولا يسمى اسمه.

                                                                                                                                   

A number of our companions have narrated from Ja`far b. Muhammad from ibn Faddal from ar-Rayyan b. as-Salt.

He said: I heard Abu’l Hasan ar-Rida عليه السلام say – when asked about the Qa’im – he said: His body will not be seen, and his name will not be named. (al-Kafi, Volume 1, Book 4, Prohibition From the Name, hadith #3)

(majhool) (مجهول)

 

 

 

 

 

 

على بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن أبي أيوب الخزاز، عن محمد بن مسلم قال: سمعت أبا عبدالله (عليه السلام) يقول: إن بلغكم عن صاحب هذا الامر غيبة فلا تنكروها.


`Ali b. Ibrahim from his father from Ibn Abi `Umayr from Abi Ayyub al-Khazaz from Muhammad b. Muslim.

He said: I heard Abu `Abdillah عليه السلام say: If you hear that the Master of this Order has occulted, then do not deny it. (al-Kafi, Volume 1, Book 4, The Occultation, hadith #10)

(sahih) (صحيح)

 

 

 

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا علي بن إبراهيم عن أبيه إبراهيم بن هاشم ، عن عبد الله بن حماد الأنصاري ، ومحمد بن سنان جميعا ، عن أبي الجارود زياد بن المنذر ، عن أبي جعفر محمد بن علي الباقر عليهما السلام قال : قال لي : يا أبا الجارود إذا دارت الفلك ، وقال الناس : مات القائم أو هلك ، بأي واد سلك ، وقال الطالب : أنى يكون ذلك وقد بليت عظامه فعند ذلك فارجوه ، فإذا سمعتم به فأتوه ولو حبوا على الثلج

 

 

 

Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father Ibrahim b. Hashim from `Abdullah b. Hamad al-Ansari[153] and Muhammad b. Sinan together from Abu’l Jarud Ziyad b. al-Mundhir from Abu Ja`far Muhammad b. `Ali al-Baqir عليهما السلام. He said:

He said to me: O Abu’l Jarud, if the heavens were to turn, and the people say “the Qa’im has died, or was destroyed; [nay] which valley has he travelled to?” and the demander says, “is he this one, while his bones have decayed?”, at that point will be his appearance. If you hear of it, join him, even if you must crawl on ice. (Kamal ad-Deen, Volume 1, Statements of al-Baqir on the Occultation, hadith #5)

(hasan muwathaq) (حسن موثق)

 

 

 

 

 

 

وروى الفضل بن شاذان، عن أحمد بن عيسى العلوي، عن أبيه، عن جده قال: قال أمير المؤمنين عليه السلام: صاحب هذا الامر من ولدي الذي يقال: مات قتل لا بل هلك لا بل بأي واد سلك. وأما وقت خروجه عليه السلام فليس بمعلوم لنا على وجه التفصيل، بل هو مغيب عنا إلى أن يأذن الله بالفرج.

 

 

 

And Fadl b. Shadhan narrated from Ahmad b. `Isa al-`Alawi from his father from his grandfather (Zayd b. `Ali رضي الله عنه).[154]

He said: Amir al-Mu’mineen عليه السلام said: The Master of this Order is from my children about who will be said, “He is dead, he was killed nay destroyed, nay which valley has he travelled to?” And the exact time of his عليه السلام appearance is not known by us, rather he is occulted from us until Allah permits the relief (al-faraj). (Tusi’s Ghayba, Narrations That Mention That the Patron of the Age Would Die or Be Killed and Come Back to Life, hadith #409)

(majhool) (مجهول)

 

 

 

حدثنا أبي، ومحمد بن الحسن رضي الله عنهما قالا: حدثنا سعد بن عبد الله، وعبد الله بن جعفر الحميري، ومحمد بن يحيى العطار، وأحمد بن إدريس جميعا، عن محمد ابن الحسين بن أبي الخطاب، وأحمد بن محمد بن عيسى، وأحمد بن محمد بن خالد البرقي وإبراهيم بن هاشم جميعا، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن مالك الجهني، وحدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، وسعد بن عبد الله، عن عبد الله بن محمد الطيالسي، عن منذر بن – محمد بن قابوس، عن النصر بن أبي السري، عن أبي داود سليمان بن سفيان المسترق، عن ثعلبة بن ميمون، عن مالك الجهني، عن الحارث بن المغيرة النصري، عن الأصبغ ابن نباتة قال: أتيت أمير المؤمنين علي بن أبي طالب عليه السلام فوجدته متفكرا ينكت في الأرض، فقلت: يا أمير المؤمنين مالي أراك متفكرا تنكت في الأرض أرغبت فيها؟ فقال: لا والله ما رغبت فيها ولا في الدنيا يوما قط ولكن فكرت في مولود يكون من ظهري الحادي عشر من ولدي، هو المهدي يملأها عدلا كما ملئت جورا وظلما، تكون له حيرة وغيبة، يضل فيها أقوام ويهتدي فيها آخرون، فقلت: يا أمير المؤمنين وإن هذا لكائن؟ فقال: نعم كما أنه مخلوق وأنى لك بالعلم بهذا الامر يا أصبغ أولئك خيار هذه الأمة مع إبرار هذه العترة، قلت: وما يكون بعد ذلك؟ قال: ثم يفعل الله ما يشاء فإن له إرادات وغايات ونهايات.

 

 

 

 

 

 

My father and Muhammad b. al-Hasan رضي الله عنهما narrated. They said: Sa`d b. `Abdillah, `Abdillah b. Ja`far al-Himyari, Muhammad b. Yahya al-`Attar, and Ahmad b. Idris together narrated from Muhammad b. al-Husayn b. Abu’l Khattab from Ahmad b. Muhammad b. `Isa, Ahmad b. Muhammad b. Khalid al-Barqi, and Ibrahim b. Hashim together from al-Hasan b. `Ali b. Faddal from Tha`laba b. Maymun from Maalik al-Juhni.[155] And Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhamad b. al-Hasan as-Saffar and Sa`d b. `Abdillah narrated from `Abdillah b. Muhammad al-Tayalasi from Mundhir b. Muhammad b. Qabus from an-Nasr b. Abi as-Sari from Abu Dawud Sulayman b. Sufyan al-Mustariq from Tha`laba b. Maymun from Maalik al-Juhni from al-Harith b. al-Mughira an-Nasri from al-Asbagh b. Nubata.[156]

 

 

 

He said: I came to Amir al-Mu’mineen `Ali b. Abi Talib عليه السلام and I saw him contemplating and drawing lines in the earth. So I said to him: O Amir al-Mu’mineen, why do I see you contemplating and drawing lines in the earth? Is it out of desire for the earth? He said: No, by Allah, I have never desired anything in it, nor in the world for even one day. Rather, I was thinking about one who will be born from my offspring – the eleventh from my sons. He is the Mahdi, who will fill the Earth with equity as it will have been fraught with injustice and oppression. There will be a perplexity and occultation related to him, through which some communities will go astray and others will be guided. So I said to him: O Amir al-Mu’mineen, is this to happen? He said: Yes, it is as though he were created already, and I have knowledge of this affair for you (?). O Asbagh, those are the best of this Umma with the pious of this progeny. I said to him: And what will happen after that? He said: Allah will do what He wishes, for He has wills, objectives, and outcomes.[157] (Kamal ad-Deen, Volume 1, Statements of Amir al-Mu’mineen on the Occultation, hadith #1)

(majhool) (مجهول)

 

 

 

 

 

 

Books are referred to during the occultation

 

 

 

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال عن ابن بكير، عن عبيد بن زرارة قال: قال أبو عبد الله عليه السلام: احتفظوا بكتبكم فإنكم سوف تحتاجون إليها

 

 

 

Muhammad b. Yahya has narrated from Ahmad b. Muhammad b. `Isa from al-Hassan b. `Ali b. Faddal from Ibn Bukayr from `Ubayd b. Zurara.

He said: Abu `Abdillah عليه السلام said: You must preserve your books because you will soon need them.[158] (al-Kafi, Volume 1, Book 2, Narrations on Books and Hadith and the Excellence of Writing and Grasping Books, hadith #10)

 

 

 

(muwathaq) (موثق)

 

 

 

 

 

 

Perplexity and dismay during the occultation

                                                                                                                                             

حدثنا محمد بن يعقوب قال: حدثنا علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن يعقوب السراج ; وعن علي بن رئاب، عن أبي عبدالله (عليه السلام) أنه قال: لما بويع لامير المؤمنين(عليه السلام) بعد مقتل عثمان صعد المنبر وخطب خطبة ذكرها يقول فيها: ألا إن بليتكم قد عادت كهيئتها يوم بعث الله نبيه (صلى الله عليه وآله وسلم) والذي بعثه بالحق لتبلبلن بلبلة ولتغربلن غربلة حتى يعود أسلفكم أعلاكم وأعلاكم أسفلكم، وليسبقن سابقون كانوا قصروا، وليقصرن سباقون كانوا سبقوا، والله ما كتمت وسمة ولا كذبت كذبة، ولقد نبئت بهذا المقام وهذا اليوم.

 

 

 

Muhammad b. Ya`qub narrated. He said: `Ali b. Ibrahim narrated from his father from Ibn Mahbub from Ya`qub as-Sarraj and from `Ali b. Ri’aab from Abu `Abdillah عليه السلام that he said:

When Amir al-Mu’mineen عليه السلام was pledged allegiance to after the killing of `Uthman, he went to the pulpit and gave a sermon in which he said: Surely your trials will return to the form they were in on the day Allah sent His Prophet صلى الله عليه وآله وسلم. By the One who sent him with the truth: you will be perplexed with a perplexity and sieved with a sieving until the lowest of you becomes the highest of you and the highest of you becomes the lowest of you. And the foremost ones who precede [others] would be those who used to f