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Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds - How is this verse alluding to the family of muhammad. Also can one explain what Anwar Qazwini was trying to say in this lecture

Imam Jafar Sadiq narrates: “We have been given the knowledge of the beginning and the end.” A person from the Imams (as) companions said: “May I be your ransom. Do you have Knowledge of the unseen (Ilm e Ghaib)?” Imam(as) replied:”Woe unto you. I know what is in the loins of men and womb of women. Woe unto you all. Open us your heart and see with your eyes and accept with your hearts. We are the proof of Allah in his creations. And none can accept this except all those believers whos hearts are as strong as the mount of Tahama and by the will of Allah.” [Source: Bihar Al Anwar Vol.26] Muhammad bin Abdullah Al-Razi Al-Jaamoorani, from Ismail bin Moosa from his father, from his grandfather, from Abd Al-Samad bin Ali who said : A man came up to Ali bin Husain (as). Ali bin Husain (as) said to him, “Who are you?”. The man said, “I am an astrologer.” The Imam said, “So you are a fortune-teller.” He then looked at him and then said, “Shall I show you a man who since the time you have come to us, moved through 14 worlds, with each world being 3 times bigger than this world, without having moved from his place?” The man said, “Who is He?” The Imam said, “It is I, and if I wish, I can inform you what you ate and what you have stored in your house.” [Source: Basaair Al-Darajaat, Vol. 8, Chapter. 12, Hadees. 13] “I was in the presence of Abi Abdillah (Imam asSadiq), when a man from Yemen came up to Him. The Imam said to him, “O Yemeni brother, are there scholars among you?” He said, “Yes”. The Imam said, “What do your scholars achieve from their knowledge?” He said, “He travels in one night the travel distance of two months of the flight of the bird and the effects would remain.” Abi Abdillah said, “The scholar from Medina [referring to himself] is more knowledgeable then your scholars.” He said, “What does the scholar of Medina achieve from his knowledge?” The Imam said, ” He travels in one hour of the day, the travel distance of a year’s travel of the sun, to the extent that he cuts through twelve thousand worlds the like of this world of yours whose inhabitants are not aware that Allah created Adam (as) or Iblees”. He said, “They recognise You?” The Imam said, “Yes. There is no obligation upon them except for Our Wilayah and the keeping away from Our enemies.” [Source: Basaair Al-Darajaat, Vol. 8, Chapter. 12, Hadees. 15] -All narrators are trustworthy. Hadees is Saheeh. -There are more narrations with the same meaning, hence making the Matn “Tawattur” (frequently narrated)

The bible mentions in Genesis the covenant that God made with Abraham and that of Ishmael becoming a great nation: Genesis 17:20King James Version (KJV) 20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Do you think the 'Twelve Princes' refers to the 12 Imam's? They were technically from the progeny of Ishmael? Do you know if there are any other links that could be made within the Bible or the Torah to Islam that has to do with some sort of forecast like the above example? I know there's something about 'a greater sacrifice' when Abraham was put to a test by God...Right?

Asalamualaikum, I heard that there is a verse in the quran where certain people are given the qadr of Allah. Before it use to be Rasullulah, but because there is no prophet then there must be an infallible guide to recieve the qadr of Allah in present day. Therefore there must always be a hujja on this earth. Does anyone know the reference to this verse? Also can one provide an article on the verses alluding to ALL 12 imams. Not just Imam Ali(as) or Imam Mahdi(as)

Are there any 12er shias who believe that the prophets are superior to the imams, if so can they please provide evidence on why they believe so ?

If so, doesn't that go against the Quran?

Salaam! On Youtube, Allama Sayyid Mukhtar Shah Qadri Rizvi has a series of lectures on the lives of famous awliya Allah. Amongst this lecture series he also has started a series of lectures on the lives of the Imams. He has done from Imam Zayn al Abidin (as) to Imam Ali Reza so far ... Here is the link on Youtube for Imam Zayn al Abidin: It is in Urdu/Hindi. I found it very informative, intellectual, and (in this one) emotional. I hope all fair minded people will enjoy listening to it to increase their love of Ahlul Bayt and Aal Muhammad (sal allahu alayhi wa sallam).

Now that the debate has come to a rather abrupt ending, I'd like the members to post any thoughts they might have about the session, the different arguments, the ever so evident "obsticles" they encountered etc. Personally, I would like to argue that the acceptance to the challenge was wrong, and don't think that there is explicit evidence for the imamah of the twelve in the sunni corpus, albeit Ali's imamate can be proven, the other eleven is merely indicative, or hintive at best.

1. وَلَقَدْ قَالَ لَهُمْ هَٰرُونُ مِن قَبْلُ يَٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى 020:090 Aaron had certainly told them earlier, ‘O my people! You are only being tested by it. Indeed your Lord is the All-beneficent. So follow me and obey my command!’ This verse was revealed describing the Haroon told his people that they should follow him and obey him. If we look in the quran then this word فَٱتَّبِعُونِى has been used only in two verses of quran. First in the verse 3:31 as given below where the prophet Muhammad saww has said that the Muslims should follow him. قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ 003:031 Say, ‘If you love Allah, then follow me; Allah will love you and forgive you your sins, and Allah is all-forgiving, all-merciful.’ In the light of Hadith Manzila Imam Ali has same relation with the Prophet as Haroon has to Musa. The quran confirms that haroon was minister / adviser and successor after Musa like wise as per hadith Manzila Imam Ali is minister and successor after the Prophet Muhammad saww. This hadith also confirms the Ghadeer declaration. Also the verse (20:90) "Fatab-uni" confirms that the Children of Israel should follow Haroon in succession to Mosa as likewise Imam Ali should be followed in succession of Muhamamd saww. Also the people should obey Imam Ali likwsie they were ordered to obey haroon as. now we continue research on أَطِيعُوٓا۟ as mentioned in the verse given above. There are 5 verses in quran where this word (أَطِيعُوٓا۟ ) has been used twice those are given below: 2. يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا 004:059 O you who have faith! Obey Allah and obey the Messenger and those vested with authority among you. And if you dispute concerning anything, refer it to Allah and the Messenger, if you have faith in Allah and the Last Day. That is better and more favorable in outcome. 3. قُلْ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُم مَّا حُمِّلْتُمْ ۖ وَإِن تُطِيعُوهُ تَهْتَدُوا۟ ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ 024:054 Say, ‘Obey Allah, and obey the Messenger.’ But if you turn your backs, [you should know that] he is only responsible for his burden and you are responsible for your own burden, and if you obey him, you will be guided, and the Messenger’s duty is only to communicate in clear ter 4. وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ 005:092 And obey Allah and obey the Messenger, and beware; but if you turn your backs, then know that Our Messenger’s duty is only to communicate in clear terms. 5. ۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَلَا تُبْطِلُوٓا۟ أَعْمَٰلَكُمْ 047:033 O you who have faith! Obey Allah and obey the Messenger, and do not render your works void. 6. وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۚ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ 064:012 Obey Allah and obey the Messenger; but if you turn away, then Our Messenger’s duty is only to communicate in clear terms. Now after those there are 9 verses including (vesre 20:90 given above) in which the word أَطِيعُوٓا۟ (Obey) has been used only once. Thus this word has been used in total 14 verses in quran. 7. قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ ۖ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَٰفِرِينَ 003:032 Say, ‘Obey Allah and the Messenger.’ But if they turn away, indeed Allah does not like the faithless. 8. يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَوَلَّوْا۟ عَنْهُ وَأَنتُمْ تَسْمَعُونَ 008:020 O you who have faith! Obey Allah and His Messenger, and do not turn away from him while you hear [him]. 9. يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ 8:1 They ask you concerning the anfaal. Say, ‘The anfaal belong to Allah and the Messenger.’ So be wary of Allah and settle your differences, and obey Allah and His Messenger, should you be faithful. 10. ٨_٤٦ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَلَا تَنَٰزَعُوا۟ فَتَفْشَلُوا۟ وَتَذْهَبَ رِيحُكُمْ ۖ وَٱصْبِرُوٓا۟ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ 008:046 And obey Allah and His Messenger, and do not dispute, or you will lose heart and your power will be gone. And be patient; indeed Allah is with the patient. 11. وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ 024:056 Maintain the prayer and give the zakat, and obey the Messenger so that you may receive [Allah’s] mercy. 12. ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَٰتٍۢ ۚ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ 058:013 Were you dismayed by having to offer charities before your private talks? Since you did not do it, and Allah has excused you [for not be able to comply], now maintain the prayer and pay the zakat, and obey Allah and His Messenger. Allah is well aware of what you do. 13. وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ 003:132 and obey Allah and the Messenger so that you may be granted [His] mercy. 14. ٦٤_١٦ فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ وَٱسْمَعُوا۟ وَأَطِيعُوا۟ وَأَنفِقُوا۟ خَيْرًۭا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ 064:016 So be wary of Allah, as much as you can, and listen and obey, and spend [in the way of Allah]; that is better for yourselves. Those who are saved from their own greed—it is they who are the felicitous. This confirms that we should obey the prophet and (his 13 ahl albaayt) including 12 Imams. These verses mentions to obey Allah swt, The prophet saww and Imams the first one of them is Ali and last is Imam Al Mahdi as per prophet sayings. These verses provide clear proofs of obeying Allah, Prophet Muhammad, 13 members of Ahl albayat including 12 Imams. ٣٨_٢٩ كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌۭ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ 038:029 [This is] a blessed Book that We have sent down to you, so that they may contemplate its signs, and that those who possess intellect may take admonition.

Can Sunni quote an authentic hadith naming their 12 Caliphs, from Sihah Sitta?

Sallam, As we know the Hadith of the prophet (as) when Imam Hussain (as) was born they asked Imam Ali (as), what will he name him, he said it's up to the prophet (as), and when the prophet was asked, he said it was up to Allah. And I've heard multiply scholars/lecturers say that Allah gives the names of the Imams and Prophet. But in this hadith by Mufadhil Ibna Umar narrates that when Imam Jafar Al-sadiq's wife Hamida was giving birth, he went to her...and when he came back to his companions he said "Allah has gifted me with a son that resembles Nabi Musa, so I shall name him Musa." As far as I understand the Imam (as) named his son, I don't understand what the deal is here. Anyone have a reasonable answer?

(bismillah) I have always been wondering, about all these hadiths that are claimed to be sahih (and non-sahih) by past scholars and such, about degrading characteristics of our prophets and imams. Things of which make them a mere "human", in the absolute lowered sense of this word. How did these hadiths come to exist? More accurately, why did the narrators narrate specifically such hadiths? Who told them to? Our Imams? The Prophet? Back then, majority of the people, had no idea of what infallible or fallible was, or such ideologies. Why would an Imam A.S tell his companions to narrate such degrading hadiths? Or more importantly why would an Imam allow the transmission of such hadiths (if he heard them)? Assuming indeed there was not an interjection of falsified hadiths during the time of our past scholars, nor for taqiyya. For example, the prophet supposedly missing prayers or something similar along the line. Would the prophet be like, "listen companions make sure to record my mistake". Such a phrase or along the lines in itself has no meaning for a prophet of God. As a present speaker has mentioned before, people argue about prophets being accused of committing grave mistakes/sins in the quran, but they themselves had no idea of what they were committing, but a mere sinful being like ourselves can tell? Not only that, but why do they need to be the ones committing mistakes or sins to prove they are "human" or to teach us? If that is the case, where is there certainty and credibility? Are they not the ones who give divine decree? What irrational. This has truly led me to stand firm on my belief that such hadiths/ideologies is indeed propaganda by the enemies of Islam, prophets, imams, and shias. I stand firm and testify, the agents of Allah were absolutely perfect and infallible. Just my thoughts.. (wasalam)

I want to ask the shias who they believe to be superior their 12 imams or the prophets? state you opinions and reasons why they are superior?

WALi and their Authority: 1- We need to know in the light of Quranic verses that who are Wali? 2- What is the Authority of Wali? A- Identification of Wali: 1- Allah is Wali of believers: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ Allah is the guardian of those who believe. He brings them out of the darkness into the light; (2:257) إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ Surely my guardian is Allah, Who revealed the Book, and He befriends the good. (7:196) وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا وَيَنشُرُ رَحْمَتَهُ ۚ وَهُوَ الْوَلِيُّ الْحَمِيدُ And He it is Who sends down the rain after they have despaired, and He unfolds His mercy; and He is the Guardian, the Praised One. (42:28) Thus these verses prove that Allah is the Wali of believers. 2- The Prophet and Believers are also Wali: لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming. (3:28) الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves? General Meaning of Wali: وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise. (9:71) Special Meaning of Wali: Wila' in its special sense is the wila' of Ahlu 'l-bayt, the Household of the Prophet. There can be no room for debate over the fact that the noble Prophet has called and directed the Muslims to a kind of wila' in connection with his pure, sinless family; that is to say that even scholars from the Sunni sect make no controversy over this. The aayah of the pure relatives: قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ Say: "I do not ask of you any reward for it but love of my near relatives" (42: 23) Sets down the matter of wila' in its special meaning. And it is also present in the famous and uncontested hadith of Ghadiri, where it is said: مَنْ كُنْتُ مَوْلاهُ فَهذا عَلِيٌ مَوْلاهُ “For whomsoever I am his mawla, `Ali is his mawla.” Hadith Thaqlayn: The Prophet chose his Household for the leadership and Imamate. He said: إِنّي تارِكٌ فِيكُمُ اَلَثَقَلَيْنِ: كِتابَ اللهِ وَ عِتْرَتي أَهْلَ بَيْتي, وَ إِنَّهُما لَنْ يَفْتَرِقا حَتَى يَريدا عَليّ الحَوْضَ, فَلا تَقَدَّمُوهُما فَتَهْلكِوا, وَ لا تَقْصُرواعَنْهُما فَتَهْلكِوا, وَ لا تُعَلِّمُوهُم فَإْنَّهُمْ اَعْلَمُ مِنْكُمْ “I leave among you two precious things: the Book of Allah and my Household. These two will not be separated until they encounter me at the pool of Kawthar (in Paradise). Do not run ahead of them, for you will be ruined; do not neglect them, for you will be ruined. And do not seek to instruct them, for they are wiser than you.” Verse of Wilayah: إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow. (5:55) وَمَن يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ And whoever takes Allah and His messenger and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant. (5:56) Fakhru'd-Din ar-Razi, who, like az- Zamakhshari, is one of the great men of the Sunni school and of the whole community, said: "This ayah was revealed concerning `Ali, and scholars are all in agreement that the payment of zakat in the time of ruku` (the position of bowing down in prayer) did not take place except in the case of 'Ali."'(at-Taf siru 'l-kabir, vol.xii, p.30. (Egyptian print- ing, 1357) 3- The Shaitan is Wali (other than Allah): وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا and whoever takes the Shaitan for a guardian rather than Allah he indeed shall suffer a manifest loss. (4:119) يَا أَبَتِ إِنِّي أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا O my father! surely I fear that a punishment from the Beneficent Allah should afflict you so that you should be a friend of the Shaitan. (19:45) تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ By Allah, most certainly We sent (messengers) to nations before you, but the Shaitan made their deeds fair-seeming to them, so he is their guardian today, and they shall have a painful punishment. (16:63) 4- Meaning of taking Wali other than Allah: اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ Follow what has been revealed to you from your Lord and do not follow guardians besides Him, how little do you mind. (7:3) This means that we should not take the Shaitan as Wali / guardian. Those who are appointed by Allah are Wali including messenger, Imam Ali (& 11 Imams after him), we shall follow them (as mentioned in verse 5:55, 56). وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide. (2:257) يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا ۗ إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ O children of Adam! let not the Shaitan cause you to fall into affliction as he expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations, he surely sees you, he as well as his host, from whence you cannot see them; surely We have made the Shaitans to be the guardians of those who do not believe. (7:27) فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِن دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ A part has He guided aright and (as for another) part, error is justly their due, surely they took the Shaitans for guardians beside Allah, and they think that they are followers of the right (7:30) وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust. (18:50) So the Shaitan is addressed as the Wali other than Allah, instead of those who are appointed by Allah (the prophet and imams).. B- The Authority of Prophet and Imam (Wali): "Wilayat," derived from wila,' means power authority or a right of certain kind. In Shi'a theology, "wilayat" is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allah on this earth. According to the late Murtaza Mutahhari, wilayat has four dimensions: -The right of love and devotion (wila'-e muhabbat): This right places the Muslims under the obligation of loving the Ahlul Bayt. -The authority in spiritual guidance (wila-'e imamat): This reflects the power and authority of the Ahlul Bayt in guiding their followers in spiritual matters. -The authority in socio-political guidance (wila'-e zi 'amat): This dimension of wilayat reflects the right that the Ahlul Bayt have to lead the Muslims in social and poitical aspects of life. -The authority of the universal nature (wila-e tasarruf): This dimension reflects universal power over the entire universe that the Prophet and Ahlul Bayt have been vested with by the grace of Almighty Allah. 1-The First Dimension: The Right of Love All Muslims unanimously accept the first dimension of wilayat of Ahlul Bayt. Loving the Ahlul Bayt is one of the essential parts of the Islamic faith." The inclusion of salawat in the daily ritual prayers is a sufficient proof of this. (Verse 42:23) 2-The second Dimension: The Right of Imamate Wila' meaning Imamate and leadership; or, in other words, the position of authority in the din (to which matters are referred for decision), that is, a position which others should follow, should take as an example for their actions and behavior, from whom they should learn the precepts of the din; or yet again, supremacy. (hadith thaqlayn, and verse of wilaya 5:55) 3-The Third & Fourth Dimensions: Socio-Political & Universal Authority The third and fourth dimensions of wilayat are also considered as part the essential parts of Shi'a believe." It is important to note the term "Imamate" or "Imam", encompasses all the four dimensions of wilayat. It includes the spiritual and universal authority and the social and political leadership. The fourth dimension is the universal authority that the Prophet and the Ahlul Bayt have been vested with by the Almighty Allah. It is an authority that makes it possible for the wali to exercise his power over everything that exists. In the words of Ayatullah al-Khumayni, "It is a vicegerency pertaining to the whole of creation, by virtue of which all the atoms in the universe humble themselves before the holder of authority."This authority of the chosen servant of Allah is totally dependent on His discretion and power. It should not be seen in the horizontal form but in the vertical form vis-a-vis the power of Almighty Allah. As long as we maintain the vertical hierarchy of the power, we have safeguarded the tawhid (unity of oneness). For example, all Muslims believe that it is Allah who gives life and death to the People. The Qur'an itself says, "Allah takes the souls at the time of their death." (39; 42) But at the same time, the Qur'an also attributes death to the angels by saying, "Say: It is the angel of death (who is given charge of you) who shall cause you to die." (32: 11) If you place the verses in the vertical form (with the power of the angels beneath and dependent upon the power of Allah), then you have safeguarded the tawhid. Similarly, if we place power and authority of the Prophets and the Imams in the vertical form (with the certain beleif that their power is beneath and dependent upon the power of Allah), then we have safeguarded the tawhid as well as the status of the chosen servants of Allah. The Qur'an gives various examples of the persons who had been given the authority on the universe. 1. Describing the powers that Allah, swt, had given to Prophet Isa bin Maryam (as), the Qur'an quotes him as follows: " I make out of the clay the form of a bird, then I breathe into it and becomes a [real, living, flying] bird with Allah's permission; I heal the blind and the leprous; and I bring the dead back to life with Allah's permission; and I inform you what you are eating and what you store in your houses ..." (3:48) 2. Describing the powers given to Prophet Sulayman, the Qur'an says: " Then We made the wind subservient to him; it blew by his command gently to wherever he desired. And (We also made subservient to him) the jinn: each (of them as) builder and diver, and others fettred in chains. This is Our gift, therefore give freely or withhold, without reckoning. Most surely he had a nearness to Us and an excellent resort." (38:36-40 also 21:81-82) 3. Describing the power of Asif bin Barkhiya, the vizier of Prophet Sulayman, the Qur'an describes the scene of the moments before the Queen of Sheba and her entourage came to visit him : "He (Sulayman) said, O Chiefs which one of you can bring her to me (i.e Queen of Sheba's) throne before they come to me in submission.' One audacious among the jinn, I will bring it to you before you rise from your place : and most surely I am strong and trustworthy for it. (But) one who had the knowledge of some of the Book said, I will bring it to you in the twinkling of an eye. Then when he saw it (i. e. the throne) settled beside him, he said. This is the grace of my lord that He may try me whether I am grateful or ungrateful ..."' ( 27; 38-40) In these three example from the Qur'an, we see that Almighty Allah had blessed some of his chosen servants with the power to breathe life to a shape of an animal, to bring the dead back to life, to cure the blind and the leprous, to subjugate the jinn for their work, to bring an item from far away in the twinkling of an eye, etc. These examples are sufficient to how those such powers can be given and have been given by Allah to those whom He likes. Allah has given various ranks to the Prophets and messengers (2: 253; 17; 55), and all Muslims are unanimous in believing that the Prophet of Islam, Muhammad al-Mustafa, is higher in rank than all the Prophets and messengers. All Prophet and (As-Sadiq, I'tiqadat, p.92-93; in its English translation, the Shi'ite Creed, p.84-85; al-Majlisi, "Risala fi l-I'tiqadat," p.310 ) messengers had come to prepare their societies for the acceptance of the final and universal Messenger of God, Muhammad (s. w. a.). If prophets like Sulayman, Dawud, 'Isa, and Musa, and also Sulayman's vizier, Asif, were blessed with power over the nature, then it follows by necessity that Prophet Muhammad must have been blessed with greater power over the universe. Two examples have been cleanly mentioned in the Qur'an. The ability of the Prophet of Islam to travel into space and beyond with his human body (17; 1: 53: 5-18), and the parting of the moon by pointing towards it with his finger (54;1)1 During the early days in Mecca, when the idol worshippers were rejecting the claim of the Prophet, Allah revealed a verse to console him by saying : "And those who disbelieve say, You are not a messenger, Say, Allah is sufficient as a witness (between me and you) and the one who has knowledge of the Book."(13; 43) (1. On parting of the moon, see in Shi'a sources, at-Tabrasi, Majma'u l-Bayan, vol.5.p 186; at-Tabtaba'i, al-Mizan fi Tafsiri l-Qur'an, vol.19.p 60-72 who also refutes the objections raised by the materialist minded Muslims how like to interpret all such verses in metaphorical sense. In Sunni sources, see al-Fakhr ar-Razi, at -Tafsiru l-kabir, vol.15, p.26; as-Suyuti, ad-Durru l-Manthur, vol, 6.p.133; Mawdudi, Tafhim l-Qur'an, vol.5, p.230-231. 2. As-Saduq I'tiqadat, p.92-93; in its English translation, The shi'ite Creed, p.84-85; al-Majlisi, "Risala fi I-Itiqadat" p.310) Prophet Muhammad is being consoled that it doesn't matter if the idolaters do not believe in your claim; it is sufficient that Allah and the one who has knowledge of the Book are witnesses to the truth of you claim. Whom is Allah referring to as a witness to the truth of the Prophet's claim? Who is this person 'who has knowledge of the Book? According to Shi'i report, supported by Sunni sources, it refers to Ali bin Abi Talib. This was definitely no one among the companions of the Prophet who could claim that he had more knowledge about Islam than Ali bin Abi Talib. ( Among Sunni references, see Ibn al-Maghazili ash-Shafi'i, Manaqib al-Imam Ali bin Abi Talib, p.313 (hadith # 358); as-Suyuti, ad-Duru l-Manthur, vol.4. (beirut: Dar al-Fikr, n.d.) p.669; al-Qanduzi, Yanabi'u l-Muwaddah (Beirut; 1390/1970) p.121. For further refrences, see ash-Shahid at-Tusari, Ihqaqu l-Haqq, vol.3, p.280, vol.14 p.362-365, vol.20, p.75-77. For a critical review of the counter reports cited by some Sunni scholars, see at-Tabataba'i, al-Mizan, vol.11. p.423-428). If, Asif Barkhiya, Sulayman's vizier, had so much power over nature that he could bring the throne of the Queen of Sheba before the "twinkling of an eye". Asif has been described as someone who had knowledge of a portion of the Book," not "the knowledge of the entire Book." In comparison to this, Imam Ali has been described by Allah as someone who had “knowledge of the Book", not just a portion of the Book. Therefore, it is not difficult to conclude that the power of Imam Ali over nature is many degrees greater than that of Asif Barkhiya who brought the throne from far away before the "twinkling of an eye". Again, as an important reminder, that this belief is to be held in the vertical form vis-as-vis the power of Alimighty Allah, and only in that format can we preserve the concept of tawhid in which Allah is the Absolute power and source of the all power. It is to remind us of the total dependency of the chosen ones upon Allah's will and power that He commands the Prophet to say, I do not control any benefit or harm for myself except as Allah pleases." (7: 188) This is not a denial of having power; it is affirmation of the belief that whatever power he has is according to the wish and pleasure of Almighty Allah.

Sallam, I was doing research and literally hundreds of answer. How did the Holy Prophet of Islam die? If he was poisoned, who did it, and is there sources or traditions which state this. (Shia traditions of course) If a natural death, what are the sources for that as well. May Allah bless you all for taking the time to educate the ones whom have question like myself. JAK.

Salam. The Concept Of Twelve Imams (a.s) From The Earliest Shia Sources In this part of the article we will cover: The Compilation Of Hadeeth LiteratureSaheeh according to early Shia scholars:Why the methodology of early scholars is preferable?Collection of Hadeeth in books:Presentation of books to Imams (a.s):The Book Of Sulaym ibn Qays Al-HilaliAttestation of Al-Nu'mani for the Book of Sulaym:Who was Al-Nu'mani?Sulaym - A Companion Of Imam Alee (a.s)Sulaym's Book Passed On From Aban's Hands To Umar ibn UzainaNarrators of the Book of Sulaym:As'haab Ijmaa' among the narrators of the Book of Sulaym:Attesting Aban ibn Abi AyyashChains Of The Manuscripts Of The Book Of SulaymChains Of The Manuscript Of Allamah Al-Majlisi IIAttestation Of Scholars For The Book of SulaymThe Book of Sulaym Is The Alphabet Of The Shi'aObjections Against The BookObjections Of Ibn Al-GhazairiIs Ibn Al-Ghazairi's Book Of Rijal Reliable?Scholarly Discussions On ibn Al-Ghazairi's ObjectionsMiracles Performed By Other Than The Prophets' (a.s)The Imams Are Twelve And Not ThirteenSome Additional Points About The Two Above Mentioned Objections:Authenticity Of The Book Musnad Ahmad ibn HanbalThe fame of a book obviates the need for a chain for it:Narrations On The Twelve Imams (a.s) From Sulaym Through Early Shi'a ScholarsAttestation of Ahlulbayt (a.s) for the Book of Sulaym:Summary On The Authenticity Of The Book of SulaymHadeeth Of The Twelve Imams (a.s) And Imam Al-Mahdi ÚÌøá Çááøå ÝÑÌå ÇáÔÑíÝ Is The Last Of Them Read here: http://www.revisitingthesalaf.org/2014/12/imam-al-mahdi-ajf-part-iii.html

assalamu alaykum. This is a philosophical question primarily but you may answer it according to your beliefs too. i'm almost thinking out aloud here: I believe -as a Sufi-- that the Prophet (salallahu alayhi wa sallam) had the authority to change Shariah Law as he (saws) saw fit. My question is that do you believe his successors -- whoever you believe they should be -- as his vicegerents -- should also be authorised to have this authority since human society changes constantly and laws which may be suitable for a tribal desert society in the 7th century can't apply to future human societies? To me this makes logical sense and then it follows that his Successors should also be Immaculate (masoom) but one such Successor should always exist in society until the end of the world to guide people. What are your views?

assalamu alaykum! I am looking for further information -- preferably as a link to or name of a book (with author)-- or lecture -- on the lives of the following members of the blessed Ahlul Bayt: Imam Zayd ibn Ali (as) Imam Yahya ibn Zayd (as) Imam Abdullah ibn Hassan (as) Imam Muhammad Nafs al Zakiyyah (as) Imam Hassan al Muthanna I am fascinated by the pattern of the Alawid uprisings against the oppressive rulers from amongst Umayyads and Abbasids which began with Imam Husayn (a.s.) ... Thanks in advance.

This has been bothering me quite some time now. A brother has posted a few hadiths which hinted towards this subject. And by this isnad, from Ahmad b. Muhammad from his father Muhammad b. `Isa from ibn Bukayr from Zurara. He said: I heard Abu `Abdillah عليه السلام say: Verily 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) (muwathaq kal-sahih) (موثق كالصحيح) or My father and Muhammad b. al-Hasan رضي الله عنهما narrated. They said: Sa`d b. `Abdillah narrated. He said: Muhammad b. al-Husayn b. Abu’l Khattab and Muhammad b. `Isa narrated from Muhammad b. Abi `Umayr from Jameel b. Darraj from Muhammad b. Muslim. He said: Abu Ja`far عليه السلام said: No one answered [the call of] the Messenger of Allah صلى الله عليه وآله before `Ali b. Abi Talib and Khadija عليهما السلام. The Messenger of Allah صلى الله عليه وآله remained in hiding in Mecca for three years, afraid and waiting. He was afraid of his community and the people. Quranic Verses someone brought to show evidence of ambiya being scared and my rebuttal to them: [shakir 15:52] When they entered upon him, they said, Peace. He said: Surely we are afraid of you. [Pickthal 15:52] (How) when they came in unto him, and said: Peace. He said: Lo! we are afraid of you. [Yusufali 15:52] When they entered his presence and said, "Peace!" He said, "We feel afraid of you!" [shakir 15:53] They said: Be not afraid, surely we give you the good news of a boy, possessing knowledge. [Pickthal 15:53] They said: Be not afraid! Lo! we bring thee good tidings of a boy possessing wisdom. [Yusufali 15:53] They said: "Fear not! We give thee glad tidings of a son endowed with wisdom." -This sense of being afraid portrayed by this verse clearly does not refer to being afraid of the angels, for the angels respond by saying dont be afraid I brought good news. Therefore he was afraid for bad news. We can also confirm it was not regarding bad news for himself but for his people. Because the verses that come after speak in relation to the people of Lut and what is the role of these specific messengers. [shakir 15:58] They said: Surely we are sent towards a guilty people [Shakir 38:22] When they entered in upon Dawood and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the right way. [Pickthal 38:22] How they burst in upon David, and he was afraid of them. They said: Be not afraid! (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way. [Yusufali 38:22] When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path.. -In this case David A.S was afraid of the trail in the sense of knowing he was being tried and not wanting to fail. I think this case is similar to that of where prophets seek forgiveness even though they dont need it. So, Prophet David A.S showing fear here is showing the magnitude of being tried. It is not something that should be taken lightly, even for a prophets case who was chosen because of his innate ability to pass such trials. This is confirmed by the following verse: [shakir 38:24] and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him). It shows that he knew of the trial being placed on him. Therefore, it is only logical that a prophet chosen by God is to pass the trail else why be chosen by a All Mighty being to spread this "perfect" religion, if it was not the case that the prophet chosen is able to. He was not afraid for his life or those people, because those people state after telling him to not fear and solve their issue. If he was afraid for his life, they would have mention I am not here to hurt you. [shakir 19:5] And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir -This case is very simple. Prophet Zacheriya A.S was afraid for his family. This is expected of anyone, whether you are a prophet or imam. You care for the people after you die. So the prophet wanted a successor, so that one of the cases be to take care of his family after him. Again, this has nothing to do for being afraid of death or people. [shakir 19:17] So she took a veil (to screen herself) from them; then We sent to her Our spirit, and there appeared to her a well-made man. [shakir 19:18] She said: Surely I fly for refuge from you to the Beneficent Allah, if you are one guarding (against evil). -Clearly Baby Maryam was only afraid for modesty and chastity, for the fact that there was a man with her in the room. It is expected, and it shows she cares for her modesty and chastity. You can see that by the later verses. [shakir 41:6] Say: I am only a mortal like you; it is revealed to me that your Allah is one Allah, therefore follow the right way to Him and ask His forgiveness; and woe to the polytheists; -Simply this verse implies Muhammad A.S is just like us, in that he has an end and is a man. This doesnt mean all man's weakness also fall upon him. That would contradict all cases that take him above a normal man that was granted by Allah. There would be inconsistency. Argument presented to by by a dear brother: Fear is a human emotion that even the prophets have felt. 41:6 says that the Prophet (pbuh) is a human like us, which implies that he still feels basic human emotions. Allah could have sent an angel to teach us, but He sent a man who we can relate to. Infallibility is the absence of sin, and fear of being killed is not a sin. It is a test that the Prophet (pbuh) and the Imams (as) have passed, one that we may not pass ourselves. Courage is not the absence of fear, it is to move ahead despite your fear. --------------------------------------- My argument will be mainly a rational (aqli) argument for I have not done extensive research on quran or hadith on this topic. I would also like to ask, did some of our scholars not uphold the same position I am holding on this issue? I remember something like this being said from our past scholars. Why I do not think your argument is valid : I am not conforming the sources around what I believe because these sources can be prone to error. If there be a sahih hadith found in which shows our prophet committed a sin, by your standards we must accept it. Where as, rationally, it goes against aql and it should not be done so. Them being human doesnt hold any significance for their will to go beyond human came from Allah regardless. Meaning, yea they were human, but they still brought the dead back to life, created beings from clay and etc.. Being Human also means being courageous and un-fearful of death or anyone, because it IS possible. The verse that which refers to being human can mean him being mortal. The quranic verses you have quoted can be allegorical just as verses portraying prophet committing sins do not mean they sinned. Same way goes with prophets and messengers praying for forgiveness, when it has a higher meaning and no matter what their status they seek the protection of Allah. I am not saying they dont have fear, for everyone MUST fear Allah. My argument: If we are to say prophets and imams were afraid of death and people a few things are implied: They doubt Allah They doubt themselvesWe are not talking about phobia's here (irrational fears), we are talking about rational fears, meaning there is a reason behind it. Therefore, them being afraid of death or other people result in these doubts in which more reasons stem from them such as they may have in fact sinned or cared for the material world to be afraid of their lives. The point of this argument is that Allah's religion is perfect, therefore there MUST be no room for doubt. Whether there is valid evidence or not of the prophets and imams specifically stating why there were afraid of people or death, does not rid of this doubt, unless it was being afraid for the sake of the people themselves. This attacks their status as a prophet and imams, and not only that, but brings about doubt upon our own beliefs. I do not believe Allah would allow such a case. Thus, I cannot come to believe it, rationally. Feel free to discuss! If any other points come to my I will add on. *Please forgive and bear with me. Sorry my post is a bit sloppy.. :P (wasalam)

Salam un alaikum brothers and sisters. i bring to you a really nice radud, yet along poems that is worth listening to. This radud had many latmiyat, maqtal, anasheed in production. yet he would always be a khadem of ahlul bayt(as) i recommend you to listen to his productions. الرادود هادي الكربلائي - كربـــــــــــــــلا https://www.youtube.com/watch?v=qR3W20fxhE0 الرادود هادي الكربلائي - يتامة مسلم https://www.youtube.com/watch?v=gSDIE71Q1W0 الرادود هادي الكربلائي -- وياك وياك https://www.youtube.com/watch?v=IAEErck6BcA هادي الكربلائي - امير وبيدي رايه https://www.youtube.com/watch?v=-6MoCmk9RSo this is yet some of his beautiful productions. More is being complete in the names of the respected ahlul bayt(as) please comment, rate, and share his works. inshallah 5air.

This is probably the most rational and best article I have so far read on the issue of infallibility in Shia Islam. It touches ever single aspect you can think of. From sins, to errors, to forgetfulness. Please take a look at this. Taharah & 'Ismah of The Prophets, Messengers, Awsiya', And Imams (Peace Be Upon Them) (wasalam)

These are what I found in my notes. I thought it would be good to share them. باب الإشارة والنص على الحسن بن علي ع Indication to and designation of al-Hasan b. `Ali علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني وعمر بن اذينة، عن أبان، عن سليم بن قيس قال: شهدت وصية أمير المؤمنين عليه السلام حين أوصى إلى ابنه الحسن عليه السلام وأشهد على وصيته الحسين عليه السلام ومحمدا وجميع ولده ورؤساء شيعته وأهل بيته، ثم دفع إليه الكتاب والسلاح وقال لابنه الحسن عليه السلام: يا بني أمرني رسول الله صلى الله عليه وآله أن اوصي إليك وأن أدفع إليك كتبي وسلاحي كما أوصى إلي رسول الله صلى الله عليه وآله ودفع إلى كتبه وسلاحه، وأمرني أن آمرك إذا حضرك الموت أن تدفعها إلى أخيك الحسين عليه السلام، ثم اقبل على ابنه الحسين عليه السلام فقال، وأمرك رسول الله صلى الله عليه وآله أن تدفعها إلى ابنك هذا، ثم أخذ بيد علي بن الحسين عليه السلام ثم قال لعلي بن الحسين: وأمرك رسول الله صلى الله عليه وآله أن تدفعها إلى ابنك محمد بن علي واقرأه من رسول الله صلى الله عليه وآله ومني السلام. `Ali b. Ibrahim from his father from Hamad b. `Isa from Ibrahim b. `Umar al-Yamani and `Umar b. Udhayna from Aban from Sulaym b. Qays. He said: I witnessed the testament of Amir al-Mu’mineen عليه السلام when he gave testament to his son al-Hasan عليه السلام; and I bear witness to his testament [to] al-Husayn عليه السلام, Muhammad, all his children, and the leaders of his Shi`a and his Ahl al-Bayt. Then, he gave him the book and the armaments and said to his son al-Hasan عليه السلام: O my son, the Messenger of Allah صلى الله عليه وآله ordered me to depute you and to give you my book and my armaments, just as the Messenger of Allah صلى الله عليه وآله deputed me and gave me his book and his armaments. And he ordered me to command you to give them to your brother al-Husayn عليه السلام when you die. Then, he turned to his son al-Husayn عليه السلام and said: And the Messenger of Allah صلى الله عليه وآله ordered you to give them to this son of yours. Then, he took `Ali b. al-Husayn عليه السلام by the hand and said to `Ali b. al-Husayn: And the Messenger of Allah صلى الله عليه وآله ordered you to give them to your son Muhammad b. `Ali and to convey the salaam of the Messenger of Allah صلى الله عليه وآله and myself to him. (al-Kafi, Volume 1, hadith 766) (hasan `ala thahir) (حسن على ظاهر) أحمد بن محمد، عن علي بن الحكم، عن سيف، عن أبي بكر، عن أبي عبد الله عليه السلام أن عليا صلوات الله عليه وآله حين سار إلى الكوفة، استودع ام سلمة كتبه والوصية فلما رجع الحسن دفعتها إليه ". Ahmad b. Muhammad from `Ali b. al-Hakam from Sayf from Abi Bakr from Abu `Abdillah عليه السلام, [who said]: When `Ali صلوات الله عليه and his family were travelling to Kufa, he delivered his book and his wasiya to Umm Salama. Then, when al-Hasan returned, she delivered them to him. (al-Kafi, Volume 1, hadith 769) (hasan) (حسن) باب الإشارة و النص على علي بن الحسين صلوات الله عليهما Indication to and designation of `Ali b. al-Husayn عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن سيف بن عميرة، عن أبي بكر الحضرمي، عن أبي عبد الله عليه السلام قال: إن الحسين صلوات الله عليه لما صار إلى العراق استودع ام سلمة رضي الله عنها الكتب والوصية، فلما رجع علي بن الحسين عليه السلام دفعتها إليه. " وفي نسخة الصفواني Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from Sayf b. `Umayra from Abi Bakr al-Hadrami from Abu `Abdillah عليه السلام. He said: When Husayn صلوات الله عليه was travelling to Iraq, he delivered the books and the wasiya to Umm Salama رضي الله عنها. Then, when `Ali b. al-Husayn عليه السلام returned, she delivered them to him. (al-Kafi, Volume 1, hadith 778) (hasan) (حسن) باب الإشارة و النص على أبي عبد الله جعفر بن محمد الصادق صلوات الله عليهما Indication to and designation of Abu `Abdillah Ja`far b. Muhammad as-Sadiq محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله عليه السلام قال: لما حضرت أبي عليه السلام الوفاة قال: يا جعفر اوصيك بأصحابي خيرا، قلت: جعلت فداك والله لادعنهم - والرجل منهم يكون في المصر - فلا يسأل أحدا. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Abi `Umayr from Hisham b. Salim from Abu `Abdillah عليه السلام. He said: When my father عليه السلام was dying, he said: O Ja`far, I advise you to treat my companions well. I said: May I be your ransom, by Allah, I will propagate to them – and [if] a man from them were in Egypt, he will not [need to] ask anyone. (al-Kafi, Volume 1, hadith 784) (sahih) (صحيح) علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن المثنى عن سدير الصيرفي قال: سمعت أبا جعفر عليه السلام يقول: إن من سعادة الرجل أن يكون له الولد، يعرف فيه شبه خلقه وخلقه وشمائله، وإني لاعرف من ابني هذا شبه خلقي وخلقي وشمائلي، يعني أبا عبد الله عليه السلام. `Ali b. Ibrahim from his father from ibn Abu `Umayr from Hisham b. al-Muthana from Sadeer as-Sayrafi. He said: I heard Abu Ja`far عليه السلام say: Verily from the joys of a man is to have for himself a son; he knows that in him is similarity in his form, his character, and his features. And I do not know anyone similar in my form, character, and features except this son – meaning Abu `Abdillah عليه السلام. (al-Kafi, Volume 1, hadith 785) (hasan `ala thahir) (حسن على ظاهر) محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن هشام بن سالم، عن جابر بن يزيد الجعفي، عن أبي جعفر عليه السلام قال: سئل عن القائم عليه السلام فضرب بيده على أبي عبد الله عليه السلام فقال: هذا والله قائم آل محمد صلى الله عليه وآله، قال عنبسة: فلما قبض أبو جعفر عليه السلام دخلت على أبي عبد الله عليه السلام فأخبرته بذلك، فقال صدق جابر، ثم قال: لعلكم ترون أن ليس كل إمام هو القائم بعد الامام الذي كان قبله. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from Hisham b. Salim from Jabir b. Yazeed al-Ju`fi from Abu Ja`far عليه السلام. He said: A question was asked about the Qa’im عليه السلام, so he tapped Abu `Abdillah عليه السلام with his hand. Then, he said: This, by Allah, is a Qa’im of the Family of Muhammad صلى الله عليه وآله. ` Anbasa said: So when Abu Ja`far عليه السلام had passed away, I entered upon Abu `Abdillah عليه السلام and I informed him of that. So he said: Jabir told the truth. He then said: Lest you think that every Imam [that comes] after the preceding Imam is not the Qa’im. (al-Kafi, Volume 1, hadith 789) (sahih) (صحيح) باب الإشارة و النص على أبي الحسن موسى عليه السلام‏ Indication to and designation of Abu’l Hasan Musa عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن أبي أيوب الخزاز، عن ثبيت عن معاذ بن كثير، عن ابي عبد الله عليه السلام قال: قلت له: أسأل الله الذي رزق أباك منك هذه المنزلة أن يرزقك من عقبك قبل الممات مثلها، فقال: قد فعل الله ذلك قال: قلت: من هو - جعلت فداك -؟ فأشار إلى العبد الصالح وهو راقد فقال: هذا الراقد وهو غلام. Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from Abu Ayyub al-Khazaz from Thubayt from Mu`adh b. Katheer from Abu `Abdillah عليه السلام. He said: I said to him: I beseech Allah, who granted your fathers via you [being given] this position, to grant you from your descendant its like before death [should come]. So he said: Allah has done this. He said: I said: Who is he, may I be your ransom? So he pointed at the Righteous Servant while he was asleep and said: This, who is asleep. And he was a young boy. (al-Kafi, Volume 1, hadith 792) (hasan) (حسن) علي بن إبراهيم، عن أبيه، عن ابن أبي نجران، عن صفوان الجمال، عن أبي عبد الله عليه السلام قال: قال له منصور بن حازم: بأبي أنت وامي إن الانفس يغدا عليها ويراح، فإذا كان ذلك فمن؟ فقال أبو عبد الله عليه السلام: إذا كان ذلك فهو صاحبكم وضرب بيده على منكب أبي الحسن عليه السلام الايمن - في ما أعلم - وهو يومئذ خماسي وعبد الله بن جعفر جالس معنا. `Ali b. Ibrahim from his father from ibn Abi Najran from Safwan al-Jamal from Abu `Abdillah عليه السلام. He said: Mansoor b. Hazem said to him: May my father and mother be sacrificed for you; souls pass in the mornings and evenings, so if that were so [with you], then what? So Abu `Abdillah عليه السلام said: If that were so, then he is your patron. With his hand, he tapped upon the right shoulder of Abu’l Hasan عليه السلام – from what I know (i.e. from what I remember) – and at the time, he was five [years old] and `Abdillah b. Ja`far was sitting with us. (al-Kafi, Volume 1, hadith 796) (hasan) (حسن) محمد بن يحيى وأحمد بن إدريس، عن محمد بن عبد الجبار، عن الحسن بن الحسين، عن أحمد بن الحسن الميثمي، عن فيض بن المختار في حديث طويل في أمر أبي الحسن عليه السلام حتى قال له أبو عبد الله عليه السلام: هو صاحبك الذي سألت عنه، فقم إليه فأقر له بحقه، فقمت حتى قبلت رأسه ويده ودعوت الله عزوجل له، فقال أبو عبد الله عليه السلام: أما إنه لم يؤذن لنا في أول منك، قال: قلت: جعلت فداك فاخبر به أحدا؟ فقال: نعم أهلك وولدك، وكان معي أهلي وولدي ورفقائي وكان يونس بن ظبيان من رفقائي، فلما أخبرتم حمدوا الله عزوجل وقال يونس: لا والله حتى أسمع ذلك منه وكانت به عجلة، فخرج فأتبعته، فلما انتهيت إلى الباب، سمعت أبا عبد الله عليه السلام يقول له: - وقد سبقني إليه - يا يونس الامر كما قال لك فيض: قال: فقال: سمعت وأطعت، فقال لي أبو عبد الله عليه السلام: خذه إليك يا فيض. Muhammad b. Yahya and Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from al-Hasan b. al-Husayn from Ahmad b. al-Hasan al-Maythami from Fayd b. al-Mukhtar in a lengthy hadith regarding the affair of Abu’l Hasan عليه السلام until Abu `Abdillah عليه السلام said to him: He is your patron of whom you ask, so stand for him and acknowledge his rights. So I stood up to kiss his head, his hand, and supplicated to Allah عزوجل for him. Then, Abu `Abdillah عليه السلام said: Verily, we were not permitted [to speak about him] until you. He said: I said: May I be your ransom, may I inform anyone about him? So he said: Yes, your family and your sons. And my family, my sons, and my friends were with me. And Yunus b. Thabyan was with me among my friends. So when I informed them, they praised Allah عزوجل and Yunus said: No, by Allah, [i will not believe that] until I hear it from him. And he was in a hurry, so he left and I followed him. When I reached the door, I heard Abu `Abdillah عليه السلام say to him – and I had caught up to him –: O Yunus, the affair is as Fayd has said to you. He said: So he said: I heard and I obeyed. Abu `Abdillah عليه السلام then said to me: Take him with you, O Fayd. (al-Kafi, Volume 1, hadith 799) (muwathaq) (موثق) أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان، عن ابن مسكان عن سليمان بن خالد قال دعا أبو عبد الله عليه السلام أبا الحسن عليه السلام يوما ونحن عنده فقال لنا: عليكم بهذا، فهو والله صاحبكم بعدي. Ahmad b. Idris from Muhammad b. `Abd al-Jabbar from Safwan from ibn Muskan from Sulayman b. Khalid. He said: One day, Abu `Abdillah عليه السلام called for Abu’l Hasan عليه السلام and we were in his presence. So he said to us: Upon you with this one (i.e. al-Kadhim), for he is, by Allah, your patron after me. (al-Kafi, Volume 1, hadith 802) (sahih) (صحيح) باب الإشارة و النص على أبي الحسن الرضا عليه السلام‏ Indication to and designation of Abu’l Hasan ar-Rida محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: كنت وأنا وهشام بن الحكم وعلي بن يقطين ببغداد، فقال علي بن يقطين: كنت عند العبد الصالح جالسا فدخل عليه ابنه علي فقال لي: يا علي بن يقطين هذا علي سيد ولدي، أما إني قد نحلته كنيتي، فضرب هشام بن الحكم براحته جبهته، ثم قال: ويحك كيف قلت؟ فقال علي بن يقطين: سمعت والله منه كما قلت، فقال هشام: أخبرك أن الامر فيه من بعده. أحمد بن مهران، عن محمد بن علي، عن الحسين بن نعيم الصحاف قال: كنت عند العبد الصالح " وفي نسخة الصفواني " قال: كنت أنا - ثم ذكر مثله. Muhammad b. Yahya from Ahmad b. Muhammad from ibn Mahbub from al-Husayn b. Nu`aym as-Sahhaf. He said: I, Hisham b. al-Hakam, and `Ali b. Yaqteen were in Baghdad, and `Ali b. Yaqteen said: I was sitting in the presence of the Righteous Servant and his son `Ali had entered upon him. So he told me: O `Ali b. Yaqteen, this `Ali is the master of my sons, and I have gifted him with my kunya. So Hisham b. al-Hakam struck his forehead and his palm, then said: Woe to you! How do you say [that]? So `Ali b. Yaqteen said: I heard, by Allah, from him as I said. Then Hisham said: Did he inform you that the affair is in him (i.e. ar-Rida) after him? (al-Kafi, Volume 1, hadith 807) (sahih) (صحيح) عدة من أصحابنا، عن أحمد بن محمد، عن معاوية بن حكيم، عن نعيم القابوسي عن أبي الحسن عليه السلام أنه قال: إن ابني عليا أكبر ولدي وأبرهم عندي وأحبهم إلي وهو ينظر معي في الجفر ولم ينظر فيه إلا نبي أو وصي نبي Several of our companions from Ahmad b. Muhammad from Mu`awiya b. Hakeem from Nu`aym al-Qabusi from Abu’l Hasan عليه السلام that he had said: My son, `Ali, is the eldest of my sons, I take him to be the most virtuous of them, and he is the most beloved of them to me. He looks into the Jafr with me, and no one looks into it except a prophet or a deputy of a prophet. (al-Kafi, Volume 1, hadith 808) (muwathaq) (موثق) عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن عبد الله بن المغيرة، عن الحسين بن المختار قال: خرج إلينا من أبي الحسن عليه السلام بالبصرة ألواح مكتوب فيها بالعرض: عهدي إلى أكبر ولدي، يعطى فلان كذا، وفلان كذا، وفلان كذا، وفلان لا يعطى حتى أجيئ أو يقضي الله عزوجل علي الموت، إن الله يفعل ما يشاء. Several of our companions from Ahmad b. Muhammad from `Ali b. al-Hakam from `Abdillah b. al-Mughira from al-Husayn b. al-Mukhtar. He said: In Basra, tablets came out to us from Abu’l Hasan عليه السلام, on which it was written horizontally: My instructions to the eldest of my sons is to give fulan something, and to fulan something, and to fulan nothing [should go to him] until I arrive or until Allah decrees death upon me – Allah verily does what He wills. (al-Kafi, Volume 1, hadith 808) (muwathaq) (موثق) باب الإشارة و النص على أبي جعفر الثاني Indication to and designation of Abu Ja`far the Second محمد بن يحيى، عن أحمد بن محمد، عن معمر بن خلاد قال: سمعت الرضا عليه السلام وذكر شيئا فقال: ما حاجتكم إلى ذلك، هذا أبو جعفر قد أجلسته مجلسي وصيرته مكاني وقال: إنا أهل بيت يتوارث أصاغرنا عن أكابرنا القذة بالقذة. Muhammad b. Yahya from Ahmad b. Muhammad from Mu`ammar b. Khallad. He said: I heard ar-Rida عليه السلام, who mentioned something, then said: You do not need that – this is Abu Ja`far, who I have sat in my seat to assume my position. And he said: We are the Ahl al-Bayt, the young from us inherit from the elder from us, step by step (i.e. of equal measure). (al-Kafi, Volume 1, hadith 824) (sahih) (صحيح) محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أبيه محمد بن عيسى قال: دخلت على أبي جعفر الثاني عليه السلام فناظرني في أشياء، ثم قال لي: يا أبا علي ارتفع الشك ما لابي غيري. Muhammad b. Yahya from Ahmad b. Muhammad b. `Isa from his father Muhammad b. `Isa. He said: I entered upon Abu Ja`far the Second عليه السلام and he debated with me in things; then he said to me: O Abu `Ali, uplift [your] doubt; my father had none but me. (al-Kafi, Volume 1, hadith 825) (sahih) (صحيح) محمد بن يحيى، عن أحمد بن محمد، عن صفوان بن يحيى قال: قلت للرضا عليه السلام: قد كنا نسألك قبل أن يهب الله لك أبا جعفر عليه السلام فكنت تقول: يهب الله لي غلاما، فقد وهبه الله لك، فأقر عيوننا، فلا أرانا الله يومك فإن كان كون فإلى من؟ فأشار بيده إلى أبي جعفر عليه السلام وهو قائم بين يديه، فقلت: جعلت فداك هذا ابن ثلاث سنين؟! فقال: وما يضره من ذلك فقد قام عيسى عليه السلام بالحجة وهو ابن ثلاث سنين. Muhammad b. Yahya from Ahmad b. Muhammad from Safwan b. Yahya. He said: I said to ar-Rida عليه السلام: We used to ask you before Allah bestowed upon you Abu Ja`far عليه السلام, and you would say, “Allah will bestow upon me a boy” and Allah has bestowed him upon you. Our eyes have acknowledged him. May Allah spare us from seeing your day – but if that were to occur, to whom will it (i.e. the Imamate) go? So with his hand he pointed to Abu Ja`far عليه السلام while he was standing in front of him. So I said: May I be your ransom, this three-year-old son?! So he said: That would be of no harm to him, as `Isa عليه السلام rose by the proof when he was a three-year-old son. (al-Kafi, Volume 1, hadith 832) (sahih) (صحيح) باب الإشارة والنص على أبي الحسن الثالث Indication to and designation of Abu’l Hasan the Third علي بن إبراهيم، عن أبيه، عن إسماعيل بن مهران قال: لما خرج أبو جعفر عليه السلام من المدينة إلى بغداد في الدفعة الاولى من خرجتيه، قلت له عند خروجه: جعلت فداك إني أخاف عليك في هذا الوجه، فإلى من الامر بعدك؟ فكر بوجهه إلي ضاحكا وقال ليس الغيبة حيث ظننت في هذه السنة، فلما اخرج به الثانية إلى المعتصم صرت إليه فقلت له: جعلت فداك أنت خارج فإلى من هذا الامر من بعدك؟ فبكى حتى اخضلت لحيته، ثم التفت إلي فقال: عند هذه يخاف علي، الامر من بعدي إلى ابني علي. `Ali b. Ibrahim from his father from Isma`il b. Mehran. He said: When Abu Ja`far عليه السلام left Medina for Baghdad the first time of his two journeys, I said to him upon his leaving: May I be your ransom, I fear for you in this condition – so to whom will the affair go to after you? Then, he turned his face to me laughing and said: The disappearance (ghayba) that you think of will not be this year. So when he left the second time to al-Mu`tasim, I went to him and said to him: May I be your ransom, you are leaving – so to whom will this affair go to after you? He wept until his beard was soaked, then he turned to me and said: This time you should fear for me – after me, the affair will go to my son `Ali. (al-Kafi, Volume 1, hadith 837) (hasan) (حسن) باب الإشارة و النص إلى صاحب الدار عليه السلام Indication to and designation of the Patron of the House 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. Ishaq from Abu Hashim al-Ja`fari. He said: I said to Abu Muhammad عليه السلام: Your grace causes shyness to me to ask you questions. May I ask you a question? He said: Yes, you may ask. I said: My master, do you have a son? He said: Yes. I then said: If anything happens to you, where would I ask about him? He replied: In Medina. (al-Kafi, Volume 1, hadith 854) (sahih) (صحيح) ‘Mansoor bin Hazim went to see Imam Abu Abdullah Jaffar Al-Sadiq , and asked him to specify the Imam who would succeed him. ‘May my father and mother be your ransom’, said he, ‘souls shall certainly taste death. If that is to be, then who will succeed you?’ ‘This is your man’, said the Imam, pointing to Abul-Hassan Mousa Al-Kadhim. Then he placed his hand on the shoulder of his son, as a gesture of emphasis. Mousa Al-Kadhim was, at the time, five years old.’ (Al-Kulayni, Usool Al-Kafi, Vol.1, page 309) Abd al-Ala reported on the authority of al-Fayd b. al-Mukhtar, who said: I (i.e. al-Fayd b. al-Mukhtar) said to Abu `Abd Allah Jaffar, peace be on him: "Take my hand away from the fire (of Hell). Who is (the Imam) for us after you?" Abu Ibrahim (Mousa Al- Kadhim) entered. Then Imam Jaffar Al-Sadiq said: "This is your leader. Keep close to him." (Kitab Al-Irshad) I (i.e. al-Mufaddal b. Umar al-Jufi) was with Abu Abd Allah Imam Jaffar AL-Sadiq, peace be on him. Abu Ibrahim Mousa Al-Kadhim, peace be on him, came in. He was still a boy. Abu Abd Allah Jaffar, peace be on him, said to him: "Indicate to those of your Companions whom you trust that the position of authority belongs to him Mousa." (Kitab Al-Irshad). "First Muharnmad al-Hanafiyah talked to the Stone; there was no response. Imam Zayn al-'Abidin(A.S.) said: "Had you, O Uncle, been the Wasi and Imam, it would certainly have answered you." Muhammad al-Hanafiyah said "Now, O Nephew, you pray and ask it." Imam Zayn al-'Abidin(A.S.) prayed to Allah and then asked the Black Stone to declare in clear Arabic as to who was the Wasi and Imam after Imam Husayn bin 'Ali(A.S.). There was a tremor in the Stone and then Allah made it speak in clear Arabic: "O Allah, verily Wisayah and Imamah, after al-Husayn bin 'Ali is for Zayn al-'Abidin 'Ali bin al-Husayn, son of 'Ali bin Abi Talib and Fatimah bint Rasulillah." Muhammad al-Hanafiyah accepted the verdict and declared his allegiance for Imam Zayn al-'Abidin(A.S.). (al-Ihtijaj of al-Tabrasi, al-Kafi of al-Kulaini, Basa'-erud-Darajat, A'lumul-wara, Manaqib of Ibn Shahr 'Ashob, Biharul-Anwar, Vol. XI, of Majlisi)." "When `Ali b. `Abd Allah b. al-`Abba`s was born, his father brought him to Ima`m `Ali, peace be on him. The Ima`m said to `Abd Allah: What have you named him?` Is it possible for me to name him before you name him?` asked Abd Allah. So, the Ima`m said: `I have named him with my name and given him my kunya. He will have authority.`(Tahdhib al-Tahdhib, vol. 7, p. 358) 1. Zara`ra reported on the authority of Abu` Ja`far (al-Ba`qir), peace be on him, who said: "The Ima`ms are twelve. Among them al-Hasan and al-Husayn, and then the Ima`ms from al-Husayn`s children. 2. Abu` Basir reported on the authority of Ima`m Abu` Ja`far (al-Ba`qir), peace be on him, who said: "We are twelve Ima`ms.(Al-Karajiki, al-Istinsar, p. 17) 3. Abu` Basir reported that the Ima`m said: "There will be nine Ima`ms after al-Husayn. The ninth of them will be their Qa``im (i. e. , the one who will undertake the office of the Ima`mate).(Al-Khisal, p. 388) Ima`m `Ali, the Commander of the Faithful, peace be on him, numbered the Ima`ms and mentioned their names one by one till he ended at al-Qa``im (the one who will under take the office of the Ima`mate).(Al-Saffar, Basa`ir al-Darajat, p. 108) He said: [Abu` Ja`far Mohammed looked towards his son Abu` `Abd Allah (al-Sa`diq), peace be on him, and said (to us): "Do you see that man? He is one of those of whom Allah, the Mighty and High, said: We wish to grant a favor to those who have been humiliated in the land and We will make them Imams and inheritors.(Usul al-Kafi, vol. 1, p. 306). When Ja`far (al-Sa`diq) approached, Imam Mohammad Baqir (A.S), said: "Here is the best of creatures". (Usul al-Kafi, vol. 1, p. 306 ) He said: "Ja`far, I give testamentary enjoinments to you (to treat) my followers well." So, Ima`m al-Sa`diq, peace be on him, replied: "May I be your ransom, I will make them (know their religion so well) that any man among them in the country will not (have to) ask any one (for advice). (Usul al-Kafi, vol. 1, p. 306).

Assalamualeykum, I was just wondering if someone could tell me how can one dream of the prophets or imams? Are there any hadiths about this? And if you do can you share your dreams and of not why? Jazakallah.

Dr. Hewer explains both Shia and Sunni side in a non judgmental way. Very interesting. He has a website which contains articles that go with these videos: http://chrishewer.org/?page_id=312 Check pdf file for episodes 11 + 12 Part 1: http://ahlulbayt.tv/ondemand/episode/c617v6lz/What_Happened_After_Muhammad_Part_1_Ep11/ Part 2: http://ahlulbayt.tv/ondemand/episode/l382q3ob/What_Happened_After_Muhammad_Part_2_Ep12/ This is part of a larger lecture series which is ongoing : http://ahlulbayt.tv/ondemand/show/understandingislam/

1- There is also an interesting tradition in Sahih al-Bukhari as well as Sahih Muslim in which the Prophet (PBUH&HF) said the following: Sahih al-Bukhari Hadith: 9.422 Narrated Abu Sa'id al-Khudri: The Prophet said, "You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure (lizard), you would follow them." We said, "O Allah's Apostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?" As the above tradition in Sahih al-Bukhari confirms, the Prophet stated that the history of the Children of Israel will be repeated for Muslims as revelaed to the prophet in similar manner. In fact, Quran has mentioned the stories of the Children of Israel to give us a way to understand the true history of Islam itself. 2-There are many striking similarities in this regard written in Quran including the similarities of the leaders and the similarities of the people. Few of them are given here. Allah, to whom belong Might and Majesty, said: وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا . "Surely Allah aforetime took a covenant from the Children of Israel and We appointed twelve leaders among them" (Quran 5:12) “Who are those TWELVE leaders among the Children of Muhammad (PBUH&HF)?” 3- Allah, Exalted, also said: "And when Moses prayed for water for his (thirsty) people; We said: 'Strike the rock with your staff.' Then from there surged forth TWELVE springs so that each group knew its own place to drink." (Quran 2:60). - Who are those twelve springs (streams) of knowledge who quench the thirst of Muslims to the end of the world so that each generation is utilized with one of them? He, Exalted He is, also said: 4- "We divided them into TWELVE nations. We directed Moses by revelation when his (thirsty) people asked him for water: 'Strike the rock with your staff;' out of it there gushed forth twelve springs so that each group knew its own place for water. We gave them the shade of clouds and sent down to them manna and quails (saying): 'Eat of the good things We have provided for you,' (but they rebelled.) To Us they did no harm but they harmed their own souls." (Quran 7:160). Verily those who did not follow those TWELVE leaders, harmed non but themselves. The above verse suggests that the nation of the Prophet Muhammad (PBUH&HF) in the span of history (after his demise till the day of judgment) are divided into 12 intervals of time which coincides with one Imam who is assigned as leader for them. 5- In the next verse Allah said: "And when it was said unto them: 'Dwell in this Town and eat therein as you wish, and say Repentance, and enter the Gate (of the city) in a posture of humility, in order that We forgive you your sins and increase (the portion of) those who do good.'" (Quran 7:161) or: "And when We said: 'Enter this Town and eat of the plenty therein as you wish; but enter the Gate (of the City) with humility in posture and in words so that We forgive you your sins and increase (the portion of) those who do good.'" (Quran 2:58). The Gate in the above verses has a striking similarity with one of the attributes of Imam Ali (as) mentioned by our Prophet (PBUH&HF) that is: "The Gate of the City of Knowledge." The Messenger of Allah said: "I am the City of Knowledge, and Ali is its Gate. So whoever intends to enter the City and the Wisdom, he should enter from its Gate." Sunni references: - Sahih al-Tirmidhi, v5, pp 201,637 - al-Mustadrak, by al-Hakim, v3, pp 126-127,226 - Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p635, Tradition #1081 and many more... 6- Furthermore the following Prophetic tradition gives the utmost similarity with the above two verses: The Messenger of Allah said: "My Ahlul-Bait are like the Gate of Repentance of the Children of Israel; whoever entered therein was forgiven." Sunni References: - Majma' al-Zawa'id, by al-Haithami, v9, p168. - al-Awsat, by al-Tabarani, Tradition #18 - Arba'in, by al-Nabahani, p216 - A fairly similar tradition reported by al-Darqunti and by Ibn Hajar al-Haithami in al-Sawa'iq al-Muhriqa, Ch. 9, section 2, p193, in which the Prophet (PBUH&HF) said: "Ali is the Gate of Repentance, whoever entered therein was a believer and whoever went out was an unbeliever." 7- Also Allah swt stated in Quran: Lo! The number of the months with Allah is TWELVE which is Allah's ordinance when He created the heavens and the earth. Four of them are sacred. That is the firm religion. So wrong not your souls in them. (Quran9:36) The other meaning (as interpreted by Ahlul-Bait) is that the Prophet in his last pilgrimage (less than three month before his demise) wanted to convey that he will be followed by twelve Imams and people should not wrong their souls by disobeying them in their leadership periods. Among these twelve Imams, four have a sacred name, i.e., "Ali", which is derived from the name of Allah. In fact, four Imams of Ahlul-Bait (peace be upon them all) have been named "Ali". In the Sira of Ibn Hisham, there is an extra sentence of the Messenger of Allah which is, in fact, the verse of Quran. The Messenger of Allah (PBUH&HF) said: "'Postponement of a sacred month is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it another year that they may make up the number of months which God has hallowed so that they permit what God has forbidden (Quran 9:37), and forbid what God has allowed. Time has completed its cycle and is as it was on the day that God created the heavens and the earth. The number of months with God is twelve. Four of them are sacred." Sunni references: - Sira, by Ibn Hisham at the end of Chapter of "Farewell Pilgrimage", p968 - The Life of Muhammad (English translation of Sira Ibn Hisham), Translated into English by A. Guillaume, 1955 Edition, London, p651 8- In a tradition on the authority of Jabir (ra), Imam Muhammad al-Baqir, the fifth Imam of Ahlul-Bait, interprets the above verse which is as follows: Jabir said: I asked Imam Muhammad al-Baqir about the meaning of the verse: "Verily the number of the months … (9:36)." He (as) breathed long (out of sorrow) and said: "O Jabir, The 'year' is my grandfather, the messenger of Allah (PBUH&HF), and his family are its 'months' who are the twelve Imams, and are … (naming the Imams one by one). They are the Proofs of Allah on His creation, and Trusties of His revelations and His knowledge. And Those of 'four sacred who are the firm religion' are those four who have the same name, and are Ali, the Commander of Faithful (as), and my father Ali Ibn al-Husain (as), and later Ali Ibn Musa (as), and Ali Ibn Muhammad (as). Thus acknowledging these four is 'the firm religion, so wrong not your souls in them' and believe in all of them to be guided." Shi'i reference: Kitab al-Ghaiba, by Shaikh Tusi. 9- O you who have believed, obey Allah and obey the Messenger and those in authority among you (by Allah). (4:59) On the commentary of the verse 4:59 of Quran in which Allah orders us to obey Ulul-Amr, al-Khazzaz in his book, Kifayatul Athar, gives a tradition on the authority of the well-known companion of the Prophet (PBUH&HF), Jabir Ibn Abdillah al-Ansari (ra): When the verse (4:59) was revealed, Jabir asked the Prophet (PBUH&HF): "We know Allah and the Prophet, but who are those vested with authority whose obedience has been conjoined to that of Allah and yourself?" The Prophet (PBUH&HF) said: "They are my Caliphs and the Imams (leaders) of Muslims after me. The first of them is Ali; then al-Hasan; then al-Husain; then Ali son of al-Husain; then Muhammad son of Ali who has been mentioned 'al-Baqir' in the Torah (the old testament). O Jabir! You will meet him. When you see him, convey my greetings to him. He will be succeeded by his son, Ja'far al-Sadiq (the Truthful); then Musa son of Ja'far; then Ali son of Musa; then Muhammad son of Ali; then Ali son of Muhammad; then al-Hasan son of Ali. He will be followed by his son whose name and nick name will be the same as mine. He will be Proof of Allah (Hujjatullah) on the earth, and the one spared by Allah (Baqiyyatullah) to maintain the cause of faith among mankind. He shall conquer the whole world from the east to the west. So long will he remain hidden from the eyes of his followers and friends that the belief in his leadership will remain only in those hearts which have been tested by Allah for faith." Jabir said: "O Messenger of Allah! Will his followers benefit from his seclusion?" The Prophet said: "Yes! by Him who sent me with prophethood! They will be guided by his light, and benefit from his leadership during his seclusion, just as people benefit from the sun even though it is hidden in the clouds. O Jabir! This is from the hidden secrets of Allah and the treasured knowledge of Allah. So guard it except from the people who deserve to know." (Kifayatul Athar, by al-Khazzaz, p53). Now that we know who "those vested with authority" are, it is evident that the question of obeying tyrant and unjust rulers does not rise at all. Muslims are not required by the above verse to obey rulers who may be unjust, tyrannical, ignorant, and selfish and sunk in debauchery. They are, in fact, ordered to obey the specified Twelve Imams, all of whom were sinless and free from evil thoughts and deeds. Obeying them has no risks whatsoever. Nay, it protects from all risks; because they will never give an order against the order of Allah and will treat all human beings with love, justice, and equity. 10- From the history of the Children of Israel we further get the following: And he (Pharoah) was arrogant, he and his soldiers, in the land, without right, and they thought that they would not be returned to Us. (28:40) So We took him and his soldiers and threw them into the sea. So see how the end of the wrongdoers was. (28:41) And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped. (28:42) And We caused to overtake them in this world a curse, and on the Day of Resurrection they will be of the despised. (28:43) So the leaders who may lead to hell fire should not be followed. 11- Now the Quran also mentions the identification of those leaders as quoted by Quran in the following verse: . وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُم مُّوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ And [We destroyed] Qarun and Pharaoh and Haman. And Moses had already come to them with clear evidences, and they were arrogant in the land, but they were not outrunners [of Our punishment]. (29:39) The Pharoah and his companions were declared leaders inviting to hell fire. They along-with their followers were drowned in the sea and destroyed by Allah swt. 12- The Quran mentions here the names of 3 top leaders from the Children of Israel that include: Qarun, Pharoah and Haman who led these people. The Pharoah was the ruler, Haman was his adviser and the Qarun was rich. This serves as reminder for the people in the Nation of Muhammad saww. Conclusion; Thus lt makes it clear that we should follow 12 Imams / leaders from Ahl albayat as to avoid going astray according to the prophet sayings they are not separable from Quran. They will certainly reach the pool of paradise, and their followers will also be successful. ______________________________________________________________________