This is part 10 of 21 of “The Book of Divine Authority (al-Hujja)”, book 5 of Al-Kafi — Hadith 878–927. The book is long enough that it is split across 21 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
1. Ali ibn Muhammad has narrated from the person whose name he mentioned from Muhammad ibn Ahmad al-‘Alawi from Dawud ibn al-Qasim al-Ja‘fari who has said the following. “I heard abu al-Hassan al-‘Skari (a.s.) saying, ‘The succeeding Imam after me will be al-Hassan (a.s.). How will it be for you in the case of the succeeding Imam after the Imam succeeding myself?” I then asked, “ May Allah take my souls in service for your cause, why will that be so?” The Imam (a.s.) said, “You will not see his person and it will not be permissible for you to mention his name.” I then asked, “How then will we speak of him?” The Imam (a.s.) said, “Say, al-Hujja, (th Leader with Divine Authority) from the family of Muhammad (s.a).”
2. Ali ibn Muhammad has narrated from abu ‘Abdallah al-Salihi who has said the following. “After abu Muhammad had passed away certain individuals of our community asked me to ask about the name (of the twelfth Imam (a.s.) and his place. The following came as the reply. “If you would guide them to the name they will publicize it. If they would know the place they will show it to others.”
3. A number of our people has narrated from Ja’far ibn Muhammad from ibn Faddal from al-Rayyan ibn as-Salt who has said the following. “I heard abu al-Hassan al-Rida (a.s.) say, when asked al-Qa’im (the one who will establish the kingdom of All), ‘He will not be seen physically nor his very name will particularly be mentioned.”
4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from al-Hassan ibn Mahbub from ibn Ri’ab from abu ‘Abdallah (a.s.) who has said the following. “No one will pronounce the exact name of the in charge of this task (Leadership with Divine Authority), except an unbeliever.”
1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Khalid from the person who narrated to him from al-Mufaddal ibn ‘Umar, and Muhammad ibn Yahya from ‘Abdallah ibn Muhammad ibn ‘Isa from his father from certain people of his friends from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s.) who has said the following. “People are nearer to Allah, Majestic is Whose mention, and He is more pleased with them when the leader who possesses authority from Allah, Majestic is Whose mention, will be out of their sight. He would not publicly appear among them and they would not know his place. Despite this they would know that the leader who possesses authority from Allah, Majestic is Whose mention, is not invalidated nor is His covenant as suCh In such a case, they expect relief and happiness through his reappearance in public mornings and evenings. Allah’s anger on His enemies is most intense when the leadership with Allah’s authority would be out of public sight and would not appear to them. He (Allah) knows that his friends do not have doubts. Had it been in His knowledge that they would doubt He would not have caused the leader with His authority to disappear from public sight not even for a blinking of an eye. The reappearance of the Leader with Divine Authority will only take place over the heads of the evil ones among the people.”
2. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from from Mu‘alla ibn Muhammad from Ali ibn Mirdas from Safwan ibn Yahya and al-Hassan ibn Mahbub from Hisham ibn Salim from ‘Ammar al-Sabati who has said the following. “Once I asked abu ‘Abdallah (a.s.), ‘Is the worship in secrecy with an Imam from you under the government of falsehood more virtuous or the worship during the dominance and government of the truth with an Imam from you in public sight more virtuous?’” The Imam (a.s.) said, “O ‘Ammar, charity in secrecy, by Allah, is more virtuous than the charity given in public sight. The same is true when you worship in secrecy with your Imam out of public sight under the government of falsehood. (Worship) with your fear from your enemies under the government of falsehood in peace time is more virtuous than worshipping Allah, Majestic is Whose mention, during the dominance of the truth distinctly under the government of the truth. Worship with fear under the government of falsehood is not like the worship in peace under the government of the truth. You must know that if one of you would perform his obligatory prayer in congregation maintaining secrecy from the enemy, in time and complete it, Allah will record it as equal to fifty obligatory prayers performed in congregation. If one of you would perform an obligatory prayer individually maintaining secrecy from the enemy, in time and complete it Allah, Majestic is Whose mention, will record it as equal in virtue to twenty five obligatory prayers performed individually. If one of you would perform an optional prayer in time and complete it, Allah will record it as equal to ten optional prayers. If one of you would do one good deed, Allah, Majestic is Whose mention, will record it as equal to twenty good deeds. Allah, Majestic is Whose mention, will grant multiple rewards for the good deeds of a believer among you when he would make his deeds good. Allah will grant him good reward in multiples for maintaining secrecy in his religion, about his Imam (a.s.) and his own life and would control his tongue. Allah, Majestic is Whose mention, is generous. “I then said, “May Allah take my soul in service for your cause, you have certainly given me courage to do good deeds and have given me much exhortation. However, I love to know how would we today be of more virtuous deeds than the followers of the Imam (a.s.) from you who would be among them in public sight under the government of the truth while we all have the same religion?” The Imam (a.s.) said, “You have become the winner in this in accepting the religion of Allah, the Most Majestic, the Most gracious, in prayer, in fasting, in performing Hajj in every good deed, in understanding and in the worship of Allah, Majestic is Whose mention, in secrecy. (You have maintained) secrecy from your enemies when your Imam does not live in public sight, but you obey him in patience on his side, waiting and expecting the establishment of the government of truth while you are afraid for your Imam and your own lives from the unjust kings. You wait for and expect to receive your rights and the right of your Imam that are usurped by unjust ones. They have denied your rights and have forced you towards the worldly gains and means of living with patience in performing your religious duties, your worship, your obedience to your Imam and fear from your enemies. For this reason Allah, the Most Majestic, the Most gracious, will grant you the reward for your good deeds in multiples. May it be handsome and graceful for you. “I then said, ‘May Allah take my soul in service for your cause, what would your holiness say in the following cases? Would our deeds as the companions of the al-Qa’im (the one to establish the kingdom of Allah), when the truth would become dominant, be more virtuous or now that we are your followers and obeying you? Would our deeds be more virtuous now or those during the dominance of the government of the truth and justice?” The Imam (a.s.) said, “Glory belongs to Allah. Do you not love to to see Allah, the Most Holy, the Most High, grant dominance to the truth and justice in all lands, unit ideologies, bring together the differing hearts so no one would disobey Allah, the Most Majestic, the Most gracious, on His earth? (Do you not love to see) His laws are practiced among His creatures and Allah would make the rights to return where they belong and over come so nothing of the truth would be kept secret for fear of any of the creatures? By Allah, O ‘Ammar, no one of you will die in the condition that you live now but that is more virtuous than the conditions of the martyrs of Badr and ’Uhud. It is a glad news for you all.”
3. Ali ibn Muhammad has narrated from from Sahl ibn Ziyad from ibn Mahbub from abu ’Usamah from Hisham and Muhammad ibn Yahya from AHmad ibn Muhammad from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq who has said the following. “Trustworthy reliable men of the companions of Amir al-Mu’minin (a.s.) have said that they heard Amir al-Mu’minin (a.s.) say in one of his sermons as herein below. “Lord, I know that knowledge will not be erased and its sources will not discontinue altogether and You will not leave your earth without a Leader with Your Authority over Your creatures. (A Leadership with Your Divine Authority over your creatures) who lives among the people well known but is disobeyed or is afraid and in obscurity so that proofs of Your authority are not invalidated and your friends would be mislead after You have granted them guidance. Where, in fact, are they (friends of Allah) and how many are they? They are very few in number but are of great respect before Allah, Majestic is Whose mention. They follow the leaders (Imams) of religion. (They follow) the guiding Imams leaders establish in their own selves the discipline of the Imams and practice their way of life. In such conditions knowledge will lead them to the true faith and their souls then accept the call of the leaders of knowledge. The statements of the leaders (The Imam (a.s.) that are difficult to understand for others are soft an easy for them to understand. They feel comfortable with what is frightening to those who reject (truth) and is disregarded by the transgressors. They are the followers of the scholars. They only accompany the worldly people in obedience to Allah, the Most Holy, the Most High, and His friends. They maintain secrecy to be part of their religion for fear from their enemies. Thus, their souls are clung to the high position (of the realm of existence). Their scholars and their followers live quite and silently in the rule of the government of falsehood waiting for government of the truth. Allah will soon establish truth with His words and banish falsehood. Ha ha , how fortunate it is for them due to their patience in the matters of their religion in their peace time. How strong is the desire to see them in the time of the dominance of their government. Allah will soon bring us together with them in the gardens Eden along with those of their parents, children and spouse who had been of good deeds.”
1. Muhammad ibn Yahya and al-Hassan ibn Muhammad both have narrated from Ja’far ibn Muhammad al-Kufi from al-Hassan ibn Muhammad al-Sayrafi from Salih ibn Khalid from Yaman al-Tammar who has said the following. “Once we were in the presence of abu ‘Abdallah (a.s.) and he said to us, “The in charge of this task (Leadership with Divine Authority) will disappear from public sight. At that time following one’s religion would like wiping the thorns of cactus plant with one’s bare. The Imam (a.s.) made certain hand gestures. Who among you is ready to hold in his hands a branch of cactus? He then remained quite for a little while and then said, “The in charge of this task (Leadership with Divine Authority) will disappear from public sight. A servant (of Allah) must maintain piety before Him and hold fast to His religion,”
2. Ali ibn Muhammad has narrated from al-Hassan ibn ‘Isa ibn Muhammad ibn Ali ibn Ja’far from his father from his grandfather from Ali ibn Ja’far from his brother, Musa ibn Ja’far (a.s.) who has said the following. “When the fifth descendant of the seventh (Imam) will disappear from the public sight at that time for the sake of Allah, for the sake of Allah protect your religion so no one can strip off of it. My son, it is necessary that the in charge of this task (Leadership with Divine Authority) must disappear from the public sight. Even those who believe in it would turn away from their belief. It will certainly be a trial from Allah, the Most Majestic, the Most gracious, to test His creature. Had your fathers and ancestors know any other religion more correct than this they would certainly have followed it.” I then asked, “My master, who is the fifth from the descendants of the seven?” He said, “My son, you intelligence falls shorter to reach it and your understanding remain narrower to accommodate it but if you would live you will soon comprehend its being.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran from Muhammad ibn al-Musawir from al-Mufaddal ibn ‘Umar who has said the following. “I heard abu ‘Abdallah (a.s.) say as herein below. “Beware of publicity. By Allah, your Imam will disappear from the public sight for years of your time and you will be sifted until the only thing that could be said about his would be, “He is dead, killed, destroyed and no one would know in which of the valleys he may have travelled. The eyes of the faithful ones will weep for him and you will be turned upside down just the ships face the rough seas and choppy waters. No one will survive this except those from whom Allah has taken a covenant, written faith in his hear and has supported him with an spirit from His self. You will come to know of twelve similar flags and one would not be able find which is whiCh” The narrator has said, “I then wept and then said, “Whatshall we do?” The Imam (a.s.) then looked to the sun (light) on the deck and said, ‘O abu ‘Abdallah, our case, (Leadership with Divine Authority) is more clear than the sun (light) on the deck.”
4. Ali ibn Ibrahim has narrated from Muhammad ibn al-Husayn from ibn Abi Najran from Fadalah ibn Ayyub from Sadir al-Sayrafi who has said that he heard abu ‘Abdallah (a.s.) say the following. “In the (case) of the person in charge of this task (Leadership with Divine Authority, the twelfth Imam (a.s.)) there is a similarity to Yusuf (Joseph) (a.s.).” I then said, “Are you, O Imam, speaking of his life time or his disappearance.” The narrator has said that the Imam (a.s.) then said, “ What then is it that certain swine-like people of this nation refuse to acknowledge? The brothers of Yusuf were grand children of the prophets. They did business with Yusus, conducted traded with him and spoke to him. They were his brothers and he was their brother but they could not recognize him until he said, I am Yusu and this is my brother.” Why should then (certain people of) this condemned nation refuse to accept if Allah, the Most Majestic, the Most Gracious, in a certain time would do to the possessor of His authority what He did to Yusuf? Yusuf was the in charge of Egypt and there was a distance of twenty eight days of journey between him and his father. If he wanted to inform him (his father) he could have done so. Jacob and his sons journeyed after they heard the good new for nine days from their Bedouin home to Egypt. Why then this nation would refuse to accept if Allah, the Most Majestic, the Most Gracious, would do to the person who possess His authority what He did to Yusuf? That he would walk in their market place and step on their furnishings until Allah will grant him permission to reappear in public as He did to Yusuf as they said, “Are you really Yusuf?” He said, “Yes, Yusuf I am .”
5. Ali ibn Ibrahim has narrated from al-Hassan ibn Musa al-Khashshab from ‘Abdallah ibn Musa from ‘Abdallah ibn Bukayr from Zurarah who has said the following. “The young boy will disappear from the public sight before his rise (with divine power)” The narrator has said, “I then asked, “Why (would that has to take place)?” The Imam (a.s.) said, “He will be afraid.” He pointed out with his hand to his midsection. Then he said, “O zurara, “He is the one whose reappearance is expected. He is the one whose coming to this world through birth will be doubted. Certain people will say, “his father died without leaving any son behind.” Certain others will say, “Just before the dead of his father his mother conceived him.” Still others will say, “He was born two years before the death of his father.” He is the one whose reappearance is expected. The fact is that Allah, the Most Majestic, the Most gracious, loves to try and test the Shi‘a (his followers). It in such a condition that people of falsehood will raise doubts, O Zurara).” The narrator has said, “I then said, May Allah take my soul in service for your cause, if will be alive at the time of his rise with divine power what should I do?” The Imam (a.s.) said, “O Zurara, if you will live up to such time then say the following prayer. “O Lord make me know You for if you would not make me know You I will not know Your prophet. O Lord, make me know Your Messenger, for if You would not make me know your Messenger I will not know the one who possesses Your authority over the creatures. O Lord make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion.” Then he said, “O Zurara, it is necessary that a young boy must be murdered in the city of Madina.” I then said, “May Allah take my soul in service for your cause, would he not be killed in the hands of the army of al-Sufyani?” He said, “No, but the army of the tribe of so and so will kill him. They will come to inter Madina, thus, they take hold of the young boy and kill him. When they will murder him in transgression, animosity and injustice they will not then be given respite. At such time good news will be expected, if Allah would so will.”
6. Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from Ishaq ibn Muhammad from Yahya ibn al-Muthanna from ‘Abdallah ibn Bukayr from ‘Ubayd ibn Zurara who has said the following. “I heard abu ‘Abdallah (a.s.) say as herein below. “People will miss their Imam (a.s.). He will attain Hajj and see them but they will not see him.”
7. Ali ibn Muhammad has narrated from ‘Abdallah ibn Muhammad ibn Khalid who has said that Mundhir ibn Muhammad ibn Qabus narrated to us from Mansur ibn al-Sindi from abu Dawud al-Mustariq from Tha‘laba ibn Maymun from Malik al-Juhanni from al-Harith ibn al-Mughirah from al-Asbagh ibn Nubata who has said the following. “Once I went to see Amir al-Mu’minin (a.s.) and found him thinking and he drawing lines on the ground. I then said, “O Amir al-Mu’minin (a.s.) I can see you thinking and drawing lines on the ground. Have you become interested in it (worldly things) ?” He said, no, by Allah, I have not become interested in it and the whole world not even for a day but I thought about a baby from my descendants, the eleventh generation. He will be al-Mahdi who will fill the earth with justice and fairness after its being filled with suffering and injustice. He will disappear from the public sight and in confusing conditions. Certain people will deviate and others find the path of guidance.” I then asked, “O Amir al-Mu’minin (a.s.), how long will be the duration of confusion and the disappearance?” He said, “Six days or six months or six years.” I then said, “Will this really come to pass?” He said, “Yes, just his creation will be necessary (so also will be his disappearance). However, O Asbagh, this is not your concern. Those people will of the best in this nation with the best virtuous ones of this family (Ahl al-Bayt).” I then said, “What then will happen afterwards?” He said, “Allah will do whatever He will so decide. He possesses, Bada’s, (seemingly change of plan) wills, goals and ends.”
8. Ali ibn Ibrahim has narrated from his father from Hannan ibn Sadir from Ma‘ruf ibn Kharrabudh from abu Ja’far (a.s.) who has said the following. “We are only like the stars in the heavens. Whenever one star disappears (from sight) another one comes in view until you will point out with your fingers and make a gesture with your necks. Allah will cause your star to disappear from your sight. The descendants of ‘Abd al-Muttalib will all look similar as such that one would not know which is whiCh When your star will reappear then you must give thanks to Allah.”
9. Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from al-Hassan ibn Mu‘awiya from ‘Abdallah ibn Jabala from ‘Abdallah ibn Bukayr from Zurara who has said the following. “I heard abu ‘Abdallah (a.s.) say as herein below. “The person who will rise to Divine power on earth will disappear from the public sight before he will do so.” I then asked, “Why, will happen so?” He said, “He will be afraid.” He then pointed to his midsection meaning thereby being murderd.”
10. Ali ibn Ibrahim has narrated from from his father from ibn abu “Umayr from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following. “I heard abu ‘Abdallah (a.s.) say, “I the person in charge of this task (Leadership with Divine Authority) will disappear from public sight you must not reject it.”
11. Al-Husayn ibn Muhammad and Muhammad ibn Yahya have narrated from Ja’far ibn Muhammad from al-Hassan ibn Mu‘awiya from ‘Abdallah ibn Jabala from Ibrahim ibn Khalaf ibn ‘Abbad al-Anmati from Mufaddal ibn ‘Umar who has said the following. “Once I was in the presence of abu ‘Abdallah (a.s.) and there other people also were present so I thought the Imam (a.s.) meant people other thanme when he said, “By Allah, the in chrage of this task (Leadership with Divine Authority) will disappear from your sight and this (case) will become so obscure that people will say, “He is dead, destroyed or no one knows in which valley has he traveled. You will be shaken just as the ship is shaken in the rough seas and choppy water. No one will remain safe except those in whose hear He has written faith and has supported with an spirit from Him. You will raise twelve identical flags so much so that one would not know which is whiCh” The narrator has said, “I then wept.” The Imam (a.s.) asked, “what has caused you to weep, O abu ‘Abdallah ?” I then said, “May Allah take my soul in service for your cause, “How can I stop weeping when you say, “Twelve identical flags. . “ The narrator has said that the place of gathering sun light had come in through a whole. The Imam (a.s.) said, “Is this (sun light on the spot) clear?” I said, “Yes, it is clear.” The Imam (a.s.) said, “ our case is clear even more than this.”
12. Al-Husayn ibn Muhammad has narrated from Ja’far ibn Muhammad from al-Qasim ibn ’Isma‘il al-Anbari from Yahya ibn al- Muthanna from ‘Abdallah ibn Bukayr from ‘Ubayd ibn Zurara from abu ‘Abdallah (a.s.) who has said the following. “Al-Qa’im (the one who rise with Divine Authority) will disappear from the public sight twice. In one of them he will attain Hajj. He will see the people but they will not see him.”
13. Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya and others from Ahmad ibn Muhammad and Ali ibn Ibrahim from his father, all three of them from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq al-Sabi’Isma‘il from a reliable one of the companions of Amir al-Mu’minin (a.s.) who has said the following. “Amir al-Mu’minin (a.s.) once spoke the words herein below from the pulpit in Kufa and I memorized them. “O Lord it is certain that You must have a person with Your Authority on Yaour earth. Such persons would come one after the other whith Your authority over the creatures who would guide people in your religion and teach them your knowledge so that your friends would not scatter. They can be in the public sight but disobeyed or out of public sight whose reappearance would be expected. Even though their persons will be hidden form the people in peace time but their knowledge that has spread before will not be hidden from the people. Their discipline will firmly be established in the hearts of people and they will act up on them.” In another part of this sermon he has (a.s.) said, “Who would it be to have such discipline?” For this reason knowledge becomes obscure when it does not find any one to bear, protect and narrate it to others just as they have heard it from the scholars and speak truthfully from them in it. O Lord, I know that all the knowledge will not become obscure and all of its sources will not banish. You will not leave your earth without a person with Your authority over Your. He may either live in public sight but is not obeyed and followed or is afraid and hidden from public sight so that Your authority is not invalidated and Your friends are not mislead after You have granted them guidance. In fact, where are they and how many are they? They are very few in number but of very great honor and respect before Allah.”
14. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Musa ibn al-Qasim ibn Mu‘awiya al-Bajali from Ali ibn Ja’far from his brother, Musa ibn Ja’far (a.s.) who has said the following about the words of Allah, the Most Majestic, the Most gracious. “Say, “Have you not thought that if your water was to dry up, who would bring you water from the spring?” (67:30).The Imam (a.s.) said, “When your Imam would disappear from your sight then who will bring for you a new Imam?”
15. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following. “When you would hear about the disappearance of your companion (Leader with Divine Authority) from public sight do not reject it.”
16. A number of our people has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a.s.) who has said the following. “It is necessary for the person in charge of this task (Leadership with Divine Authority) to disappear from the public sight and in his disappearance form public sight he must remain away from public. How good is Tayba, the city of Madina, for dwelling and living with thirty people is not frightening isolation.”
17. through the same chain of narrators it is narrated from al-Washsha’ from Ali ibn al-Hassan from Aban ibn Taghlib who has said the following. “How would it be with you when an lagre scale attack would take place between the two mosques. Thereafter, knowledge will become obscure as the snake goes in to its hiding place. The Shi‘a (Muslims) will hold differences and one group will call the group liars and one group will spit onto the faces of the aother.” I then said, “May Allah take my soul in service for your cause, there will be nothing good in such conditions.” The Imam (a.s.) said, “All goodness will be there.” He said it three times.
18. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from his father, Muhammad ibn ‘Isa from ibn Bukayr from Zurara who has said the following. “ Al-Qa’im (the one who will rise with Divine Authority) will disappear before he will rise with divine power. He will suffer fear. The Imam (a.s.) pointed to his midsection, meaning thereby being murdered.”
19. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Mahbub from Ishaq ibn ‘Ammar who has said the following. “Abu ‘Abdallah (a.s.) has said, Al-Qa’im ((the one who will rise with Divine Authority) will have two disappearances. One of them will be for a short time and the other for a longer time. No one would know his place during the shorter disappearance except the special persons from his Shi‘a. During his longer disappearance no one will see him except very special persons from his friends.”
20. Muhammad ibn Yahya and Ahmad ibn Idris have narrated from al-Hassan ibn Ali al-Kufi from Ali ibn Hass’an from his paternal uncle, ‘Abd al-Rahman ibn Kathir from Mufaddal ibn ‘Umar who has said the following. “I heard abu ‘Abdallah (a.s.) say, “The in charge of this task (Leadership with Divine Authority) will disappear from the public sight twice. From one them he will return to his family but in the other one it will be said that he is dead or no one knows in which of the valleys has he traveled.” I then asked, “What shall we do in such conditions?” The Imam (a.s.) said, “If any one would claim to have such authority you then should ask him about several things in which he must answer like him (Leader with Divine Authority).”
21. Ahmad ibn Idris has narrated from Muhammad ibn Ahmad from Ja’far ibn al-Qasim from Muhammad ibn al-Walid al-Khazzaz from al-Walid ibn ‘Uqba from al-Harith ibn Ziyad from Shu‘ayb from abu Hamza who has said the following. “ Once I went to see abu ‘Abdallah (a.s.) and said to him, “Are you the in charge of this task ((to rise with divine power)?” he said, “No, I am not he.” I then asked, “Is he your son?” He said, “No, my son will be he either.” I then asked, “Will the son of your son be he?” He said, “No, my grandson will not be he.” I then asked will your great grandson be he?” The Imam (a.s.) said, “No, my great grandson will not be he also.” I the asked, “Who then be he?” The Imam (a.s.) said, “He will be the one who will fill the earth with justice after its being filled with injustice and cruelty. (He will come) at a time when the Imams will be absent just as the Messenger of Allah was raised (to preach) when for a long time there had come no messengers.”
22. Ali ibn Muhammad has narrated from from Ja’far ibn Muhammad from Musa ibn Ja’far al-Baghdadi from Wahab ibn Shadhan from al-Hassan ibn abu al-Rabi‘ from Muhammad ibn Ishaq from ’Umm Hani who has said the following. “I asked abu Ja’far Muhammad ibn Ali (a.s.) about the meaning of the words of Allah. “I do not (need to) swear by the orbiting (81:15) stars which are visible during the night (81:16) and sit during the day,. “. (81:17)” She has said that then he said, “It refers to the Imam who will disappear in the year two hundred sixty then he will rise like a shooting star that shines during the dark night. If you would attain such time it will brighten your eyes with happiness.”
23. A number of our people has narrated from Sa‘d ibn ‘Abdallah from Ahmad ibn al-Hassan from ‘Umar ibn Yazid from al-Hassan ibn al-Rabi ‘ al-Hamdani who has said that Muhammad ibn Istaq narrated to us from ’Usayd ibn Tha‘laba from ’Umm Hani who has said the following. “Once I met abu Ja’far Muhammad ibn Ali (a.s.) and asked him about he meaning of “I do not (need to) swear by the orbiting (81:15) stars which are visible during the night (81:16) and sit during the day,. “. (81:17)” The Imam (a.s.) said, “Al-Khunnas, refers to the imam who will disappear in his time when the knowledge about him will be cut off from people in the year two hundred sixty. Then he will reappear like a shooting star in the dark night. If you will attain such time it will light up your eyes with delight.”
24. Ali ibn Muhammad has narrated from certain ones of our people from Ayyub ibn Nuh from abu a1-Hassan, the third, (a.s.) who has said the following. “When your knowledge that is with you will banish then expect glad news to emerge beneath your feet.”
25. A number of our people has narrated from Sa‘d ibn ‘Abdallah from Ayyub ibn Nuh who has said the following. “I said to abu al-Hassan al-Rida (a.s.), ’Isma‘il hope that you will become the inchrge of this task (Leadership with Divine Authority). Allah will drive it to your control with the sword now that the pledge of allegiance is offered to you and currency coins are printed in your name.” The Imam (a.s.) said, “There has been no one from us with whom letters had been exchanged, being pointed out with the gesture of fingers, questions asked and properties delivered to him but that he was murdered or died in his bed. (It will be as such) until Allah will raise for this task (Leadership with Divine Authority) a young boy from us whose birth place and upbringing would be unknown (to people) but not his ancestors.”
26. Al-Husayn ibn Muhammad and others have narrated from Ja’far ibn Muhammad from Ali ibn al-‘Abbass ibn ‘Amir from Musa ibn Hilal al-Kindi from ‘Abdallah ibn ‘Ata’, fron abu Ja’far (a.s.) the following. “I said to him, ‘Your Shi‘a (followers) in Iraq are many. By Allah, there is no one like you in your family. Why do you not rise (for leadership)?” The narrator has said that he said, “O ‘Abdallah ibn ‘Ata’, you have began to open your ears to silliness. Yes, by Allah, I am not your companion (the one who will rise with Divine Authority).” The narrator has said that I said to him, “Who then is our companion (the one who will rise with Divine Authority)?” The Imam (a.s.) then said, “Find out whose time and place of birth is unknown to people, such person will be your companion (the one who will rise with Divine Authority). There is no one among us towards whom people point out their fingers so much and tongues will mention him so much, but that has died in frustration or due sorrow for being neglected.”
27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abdallah (a.s.) who has said the following. “Al-Qa’im (the one who will rise with Divine Authority) will rise and he will not be obliged to any one under any covenant, agreement or oath of allegiance.”
28. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from al-Hassan ibn Ali al-‘Attar from Ja’far ibn Muhammad from Mansur from the person he mentioned the following from abu ‘Abdallah (a.s.) “I askked him, “If I passthe day and night and do not find Imam to follow then what should I do?” The Imam (a.s.) said, “love those whom you love and hate those whom you hate until Allah, the Most Majestic, the Most gracious, will grant him permission to reappear.”
29. Al-Husayn ibn Ahmad has narrated from from Ahmad ibn Hilal who has said that ‘Uthman ibn ‘Isa narrated to us from Khalid ibn Najih from Zurara ibn A‘yan that abu ‘Abdallah (a.s.) has said the following. “It will be necessary for the young boy to diappear from the public sight.” I then asked, “Why it will be necessary?” He said, “Because he will have fear- he then pointed towards his midsection. He will be the one whose reappearance will be intensely expected. It will be he in whose being born people will have doubts. Certain people will say, “His mother has just conceived him.” Others will say, “His father died but left no surviving son.” Certain others will say, “He was born two years before the death of his father.” Zurara has said, “I said to him, ‘What do you command me if will attain that time?” The Imam (a.s.) said, “Pray to Allah in the following words. “O Lord, make me know You for if you would not make me know You I will not know You. O Lord, make me know Your prophet, for if You would not make me know your Messenger I will never know him. O Lord, make me know the one who possesses Your authority over the creatures for if You will not make me know him I will stray away from my religion.” Ahmad ibn Hilal has said, “I had heard this hadith fifty six years ago.”
30. Abu Ali al-Ash‘ari has narrated from Muhammad ibn Hassa’n from Muhammad ibn Ali from ‘Abdallah ibn al-Qasim from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s.) who has said the following about the words of Allah. “When the trumpet is sounded,” (74:8) From us there will be a triumphant Imam. behind the cover. When will want to grant him permission to (rise with Divine Authority and power He will place a dot in his heart. He will then reappear in public sight and will rise (with divine power) by the command Allah, the Most Holy, the Most High.”
31. Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad from Ahmad ibn al-Husayn from Muhammad ibn ‘Abdallah from Muhammad ibn al-Faraj who has said the following. “Abu Ja’far (a.s.) wrote to me, ‘when Allah, the Most Holy, the Most High, is angry with His creatures He keeps us away from their neighborhood.”
1. Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn Mahbub from Salam ibn ‘Abdallah and Muhammad ibn al-Hassan and Ali ibn Muhammad from Sahl ibn Ziyad and abu Ali al-Ash‘ari from Muhammad ibn Hassa’n. All of them have narrated from Muhammad ibn Ali from Ali ibn Asbat from Salam ibn ‘Abdallah al-Hashimi. Muhammad ibn Ali said, “I heard him (Salam) narrate that abu ‘Abdallah (a.s.) said the following. “Once Talha and al-Zubayr sent a man called Khidash from the tribe of ‘Abd a1-Qays, to Amir al-Mu’minin (a.s.). Before he would leave they spoke to him as herein below. “We are sending you to a man who and whose family are known to us since a long time as magicians and soothsayers. You are more trusted to us, than those in our presence, not to listen to any of such thing from him. You must debate him in our support until you will learn the well-known matter. Bear in mind that his claim is the greatest that people can have and it should not discourage you. Of the ways of his deceiving people are his offering food, drinks, honey, oil and to speak with one privately. Therefore, do not eat any food that he might offer, or drink anything. Do not touch any of the honey or oil that he might present to you and do not sit with him alone. Beware of all such things that might come. Go to him with the blessings of Allah. When you see him read ’Aya al-Sakhra, verse 45 of chapter 7 and ask Allah to protect you against his plots and the plots of Satan. When you will sit near him do not make eye contacts and do not become friendly with him. Thereafter say to him, “Two of your brethren in religion, the two sons of you uncle as relatives urge you not to cut off (good) relations. They say to you, “Do you not know that we left people just for you and opposed our tribes people for your sake soon after Allah, the Most Majestic, the Most gracious, took Muhammad (s,a) from this world? Now that you have achieved a little status you have disregarded our honor and destroyed our hopes. Despite this, you have already experienced our ability to stay away from you and find a vast land before you. Those who would isolate you from our relations and us were of much less advantage to you and weaker than us to defend you. Now the dawn has made very clear to those who have eyes. It has come to our notice that you disrespect us and pray against us. What causes you to do so? We had seen you to be the bravest of the strong man of the Arabs. Has your condemning us become part of your religion? You know well that it breaks you away from us.” When Khidash came to Amir al-Mu’minin (a.s.) he did exactly what they had told him to do. When Ali (a.s.) looked at him, as he spoke under his breath, the Imam (a.s.) laughed and said, “O brother, from ‘Abd Qays, pointing to him to sit closer to his place.” Khidash, then responded, “There is enough room around. I am here only to deliver a message to you.” The Imam (a.s.) said, “First you must eat, drink change your cloths and use fragrance then deliver your message. O Qanbar, provide him accommodation.” He said, “I do not need any of the things you mentioned” The Imam (a.s.) then said, “I want to speak to you privately.” The man said, “All secrets are public to me.” The Imam (a.s.) said, “I urge you, on oath by Allah, Who is closer to you than yourself, Who is between you and your heart, Who knows the stealth looks of the eyes and what the hearts hide, (to tell the truth). Had al-Zubayr spoken to you of all that I just offered and said to you?” He replied, “By the Lord, yes, he did so.” The Imam (a.s.) then said, “I urge you, on oath by Allah, did he teach you certain words that you were saying when you came to me?” He replied, “By the Lord, yes, he did so.” Imam Ali (a.s.) said, “It was ’Aya al-Sakhra, (7:45).” He said, “Yes, that was it.” The Imam (a.s.) said, “Read it.” He read it and Ali would repeat along with him, make him read again and correct his mistakes until he read it seventy times. The man asked, “What is the reason for Amir al-Mu’minin’s (a.s.) ordering me to repeat them seventy times?” The Imam (a.s.) then asked him, “Do you feel you heart is comforted?” He said, “Yes, by the One in Whose hand is my soul, it is.” The Imam (a.s.) then asked, “Say what they told you to say.” He then informed him of their message. The Imam (a.s.) said, “Say to them, “What you have spoken is sufficient evidence against you, however, Allah does not guide the unjust people. You think that you are my brothers in religion and the sons of my uncles in family relations. I do not deny the family relation even though it must be disregarded except what Islam requires to be continued. Also it is your statement that you are my brothers in religion. If it is true and you really mean it then you must know that you have already distanced yourselves from the book of Allah, the Most Majestic, the Most gracious, and have disobeyed Him practically in the affairs of your brother in religion. Otherwise, you have just lied and have created false statements to claim that you are my brothers in religion. You have also said that you did not join other people (against me) soon after the Allah took Muhammad (s.a) out of this world. If what you did was the for sake of the truth then you must know that you have just destroyed that truth in your leaving me lately in disregard as your brother in religion. If you did not join the others for the sake of falsehood you will be held responsible for such (sinful) matters that you have created. Besides, the way you have mentioned your not joining others after the death of Muhammad (s.a.) shows that you did so only for the sake of worldly gains and greed. As you thought and these are your own words, you have destroyed our hopes. I offer many thanks to Allah that you have not blamed me in the matters of my religion. On the other hand, what has distanced me from you is what has distanced you from the truth and causing you to discard your oath of allegiance (with me) from your necks just as a recalcitrant beast would discard its harness. He is Allah, my Lord. I do not consider anything to be like Him. Do not say, “He is less advantageous and weaker to defend” for you may deserve to be called polytheists along with hypocrisy. You have also said that I am the bravest of the strong Arab men and that you run away from my condemnation of you and my prayers against you. You must consider that every event requires a certain action. When the spears would cress cross, the mane of horses flutter and your lunges swell inside you at such time Allah suffices me with a calm and perfect heart. You have said that you dislike my praying to Allah against you. You should not be disturb because of the prayers of a magician man who belongs to a magician people that you think they are. O Lord, do away with al-Zubayr in the worst way of getting killed and make him bleed to death in mis-guidance. (O Lord,) make Talha know he is humiliated and store for them even worse than this in the next life, if they have done injustice to me, accused me falsely and have withheld their testimony (in my support), disobeyed You and Your Messenger in my affairs.” The Imam (a.s.) then said, “Say Amen!” Khidash then said, “Amen!” Khidash then said to himself, “I have never seen a bearded man with a more clear mistake than yours. A man who would carry a message in which one part would contradict the other part. Allah has placed nothing in it to hold it together. I, therefore, disdain both of them before Allah.” Ali (a.s.) asked him to go back and inform them of what he had said in response. He said, “No, by Allah will not go to them until you will ask Allah to return me back to you quickly and grant me the opportunity to please Him in the matters of your support. He did so and very soon he came back and afterwards was murdered when (supporting the Imam (a.s.) on the day of Jamal. May Allah grant him blessing.
2. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and abu Ali al-Ash‘ari from Muhammad ibn Hassa’n, all of them from Muhammad ibn Ali, Nasr ibn Muzahim from ‘Amr ibn Sa‘id from Jarrah ibn ‘Abdallah from Rafi‘ ibn Salama who has said the following. “ On the day of al-Nahrawan I was in the presence of Ali ibn abu Talib (a.s.). As we were sitting with the Imam (a.s.) a horse man approached and said, “al-salamu ‘Alayka ya Ali (peace be with you O Ali).” Ali (a.s.) said, “’Alayka al-salam (with you also be peace). May your mother weep over your dead body, why did you not addressed me as the Leader with Divine Authority?” He said, “Yes, I like to inform you about it. I was present in al-Siffin when the truth was on your side. However, when approved the arbitrator to settle the warring parties I disregarded you and I called a polytheist. Ever since I do not know where should I turn to pledge allegiance to the Leadership with Divine Authority. If I can find a way to know whether you are on the right side or on wrong side it will be better for me than the world and all that is therein.” Ali (a.s.) said to him, “May your mother weep on your dead body. Come and stand up near me I will show the signs of the right and the signs of the wrong side. As the man stood near him, a horse man approached running until he came to Ali (a.s.) and said, “O Amir al-Mu’minin (a.s.), I have the glad news of victory. May Allah make it brightness to your eyes (out of joy). It is certain, by Allah, that all men of the enemy are killed.” Ali (a.s.) asked him, “Did it happen before or after their crossing the river?” He said, “Before or after crossing.” Ali (a.s.) said, “You have lied. I swear by the One Who makes the seed to germinate and causes the fetuses to develop, that they (enemy) will never cross the river until they are all killed.” The man has said that it added to my understanding.” Another horse man came running and said just as what the one before had said and Amir al-Mu’minin (a.s.) refused to accept his words as those of the one before. The man who had doubts about Ali (a.s.) has said that he wanted to attack Ali (a.s.) with his sword and chop his head with the sword. Two other men came running on horses soaked in sweet. They said, “May Allah brighten your eyes with the joy of victory O Amir al-Mu’minin (a.s.). We have the glad news of victory for you. It is certain, by Allah, thatall of the people are killed.” Ali (a.s.) then asked, “Did it happen before or after their crossing the river?” They said, “It happened before their crossing the river. When they tried to cross it and water reached up to the mane of their horses they turned back and there they all were killed.” Amir al-Mu’minin (a.s.) said, “You have spoken the truth.” The man then climbed down his horse and held Amir al-Mu’minin’s (a.s.) hand and feet and kissed them.” Ali (a.s.) said, “This is the sign (my being on the right side for you) for you.”
3. Ali ibn Muhammad has narrated from abu Ali Muhammad ibn ’Isma‘il ibn Musa ibn Ja’far from Ahmad ibn al-Qasim al-‘Ijli from Ahmad ibn Yahya, also known as Kurd from Muhammad ibn Khudahi from ‘Abdallah ibn Ayyub from ‘Abdallah ibn Hashim from ‘Abd al-Karim ibn ‘Amr al-Khath‘ami from Hababa al-Walibiyyah who has said the following. “I saw Amir al-Mu’minin (a.s.) in the (market) place of the elite forces with a two pronged whip in his had. With it he would scare the sellers of inedible fish such as eel, moray and angler etc., and say, “O sellers of metamorphosed Israelites and the army of the descendants of Marwan, do not sale (inedible fishes).” At this time Frat ibn Ahnaf camme to him and said, “O Amir al-Mu’minin (a.s.), ‘What is the army of the descendants of Marwan?” She has said that Ali (a.s.) said to him, “They groups of people who shaved their beards and crinkle their mustache and then they were metamorphosed.” I had not heard any one speak better than him, I followed him without missing his traces until he sat down at an open space of the Mosque (of kufa). I then asked him, “O Amir al-Mu’minin (a.s.), what are the signs of Imamat (Leadership with Divine Authority) may Allah grant you blessings? “ She has said that he said, “Bring to me that pebble.” He pointed with his hand. I then got the pebble for him and he set for me his seal on it. He then said to me, ‘O Hababa, if any one would claim to be the Imam (Leader with Divine Authority) and can set his seal as you just saw then acknowledge that he is the Imam that must be obeyed. The Imam does not miss what he would want.” She has said, “I then left him until Amir al-Mu’minin (a.s.) was taken out of this world. Thereafter I went o al-Hassan (a.s.) who was sitting in the place of Amir al-Mu’minin (a.s.) and people around would ask him questions. He said to me, “O Hababa al-Walibyya.” I said, “Yes, my master.” He then said, “Give to me what is with you.” I then gave it to him. He set on it (his seal) just as Amir al-Mu’minin (a.s.) had done. She has said, “Afterwards I went to al-Husayn (a.s.). He was in Mosque of the Messenger of Allah. He welcomed warmly and then said to me, “There is no doubt that in the proof ( to support the true Imam) there is already enough proof for what you want. Do you want the proof to know the Imam?” I said, “Yes, my master.” He then said, “Bring to me what have with you.” I gave him the pebble and he printed (his seal) on it. She has said that afterwards I went o Ali ibn al-Husayn (a.s.) but at that time I had become very old and my hands were shaky. I could count one hundred thirteen year of my lifetime. I found him in Ruku’ (kneeling in prayer) and Sujda (prostration) or busy in some form of worship. I became despaired about the proof (of Leadership with Divine Authority). He pointed out with his forefinger and my youth came back. She has said that she asked, “My mater, how much of the world is passed and how much is left?” He said, “ Of how much is passed yes (I can tell) but not of how much is to come.” She has that he then said to me, “give to me what is with you.” I then gave him the pebble and he printed on it (his seal) for me. Thereafter I went ot abu Ja’far (a.s.) and he printed on it (his seal) for me. Then I went ot abu ‘Abdallah (a.s.). He printed on it (his seal) for me. Then I went to abu al-Hassan Musa (a.s.) and he printed (his seal) for me. Then I went to al-Rida and printed for me.” According to abu Muhammad Hababa lived thereafter an other nine moths.”
4. Muhammad ibn abu ‘Abdallah and Ali ibn Muhammad have narrated from Ishaq ibn Muhammad al-Nakha’Isma‘il from abu Hashim Dawud ibn al-Qasim al- Ja’fari who has said the following. “Once I was in thepresence of abu Muhammad (a.s.) that permission was requested for a man from Yemen to see the Imam (a.s.). A chubby, tall and heavy man then came in and greeted the Imam with the greeting for Wilaya, the Leader with Divine Authority and received the acceptance response. The Imam (a.s.) asked him to have a sit and he sat just next to me. I then said to myself, “I wish not to have been so close to him.” Abu Muhammad (a.s.) then said, “This is of the children of the Arab lady for whom my ancestors had been printing their seals on a pebble for her and the print would take place. He has brought it with him and wants me to print my seal on it also. He then asked the man to give it to him. The man took out a pebble and on one side of there was a smooth space. Abu Muhammad (a.s.) then took it, brought his seal out, printed on it and the print took place. Even now it is as if I see the print of his (al-Hassan ibn Ali’s) seal on the pebble it. I then said to the man from Yemen, “Had you ever seen him (abu Muhammad (a.s.) before?” He said, “No, by Allah, I had always was anxious to see him until at this time a young man came to me whom I had not seen before and said, ‘Stand up and come in and I came in.” The man from Yemen then left saying, “May Allah’s grace and blessings be with you people of Ahl al-Bayt whose each generation is just the other generation. I testify before Allah that it is obligatory to preserve your rights just as it was the case with Amir al-Mu’minin Ali (a.s.) and the Imams after him, may Allah grant all of them blessings.” He then left and thereafter I never saw him. Ibn Ishaq has said that abu Hashim al-Ja’fari has said, “I asked him his name. He said, “My name is Mahja‘ ibn al-Salt ibn ‘Aqaba ibn Sam‘an ibn Ghanim ibn ’Umm Ghanim. She was the Arab lady from Yemen that had the pebble on which Amir al-Mu’minin (a.s.) had printed his seal and also his descendants up to the time of abu al-Hassan (a.s.).”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubayda and Zurara from abu Ja’far (a.s.) who has said the following. “When al-Husayn (a.s.) was martyred, Muhammad ibn al-Hanafiya asked Ali ibn al-Husayn (a.s.) for a private meeting. In the meeting he said, “O son of my brother, you know that the Messenger of Allah (s.a) delivered the task of al-Wasiyya, (the executor-ship of the will) and al-Imamat, (Leadership with Divine Authority) thereafter it was delivered to al-Hassan (a.s.) and then to al-Husayn (a.s.). Your father, may Allah be pleased with him has been murdered, may Allah grant blessing up on his soul, and he did make any will. I am your uncle and equal in status to your father and I am a son of Ali (a.s.). Because of being older in age I am more deserving of the the position of Imamat considering that you are younger than me. Therefore, you should not dispute with me about al-Wasiyya, the will and Imamat, leadership and should argue with me about it.” Ali ibn al-Husayn (a.s.) said, “O uncle, be pious before Allah and do not claim in what you have no right. I advise not to be of the ignorant people. In fact, my father (a.s.), O my uncle, appointed me as the executor of his will before his leaving for Iraq. He made such covenant with me just an hour before his becoming a martyr. This is the Armament of the Messenger of Allah with me. You then should not dislocate them. I am afraid for you of a shorter life and quandary of conditions. Allah, the Most Majestic, the Most gracious, has placed al-Wasiyya, and Imamat in the descendants of al-Husayn (a.s.). If you would like to know it we can go near the Blackstone and fro judgment and ask it about the issue.” Abu Ja’far (a.s.) has said that the issue came up between them in Makka and they went near the Blackstone. Ali ibn al-Husayn (a.s.) said to Muhammad al-Hanafiya, “You begin first and pray to Allah, the Most Majestic, the Most gracious, and ask Him to make the Blackstone speak to you and then ask your question.” Muhammad then pleaded in his prayer and asked Allah and then ask the Blackstone about the disputed issue but there was no answer. Ali ibn al-Husayn (a.s.) said, “O uncle, had you been the Executor of the will and the Imam it would have answered your question. Muhammad then said, “Now you pray to Allah, O son of my brother and ask your question. Alin ibn al-Husayn (a.s.) prayed to Allah for what he wanted then addressing the Blackstone said, “I ask you for the sake of the One Who placed the covenant of the prophets in you, as well as the covenant of the executors of the will and the covenant of all the peole. You must tell us who the Wasiyy and Imam after al-Husayn (a.s.)?” The narrator has said that the Blackstone began to shake so much that it almost camme out of its place. Allah, the Most Majestic, the Most gracious, then made it to speak in clear Arabic language and said, “O Lord, al-Wasiyya and Imamat after al-Husayn (a.s.) ibn Ali is for Ali ibn al-Husayn ibn Ali aibn abu Talib and ibn Fatima (a.s.) daughter of the the Messenger of Allah.” The narrator has said that Muhammad Ali (a.s.) returned back and he acknowledged Ali ibn al-Husayn (a.s.) to be his Wali (Leadership with Divine Authority).” Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja’far (a.s.) the same hadith.
6. Al-Husayn ibn Muhammad has narrated from al-Mu‘alla ibn Muhammad from Muhammad ibn Ali who has said that Sama‘a ibn Mihran narrated to me that al-Kalbi al-Nassaba narrated to him the following. “ I went to Madina and I had no knowledge of this matter (Leadership with Divine Authority, Imamat ). I went to the Mosque where I found a group of people of Quraysh. I asked them, “Can you give me information about the scholar of this family?” They said, “‘Abdallah ibn Hassan is the one.” I went to his house and asked permission to see him. A man came out of the house that I thought was his slave. I said to him, “Ask your master to grant me permission to see him.” He went inside and then came out saying come in.” I entered the house and found an old man devoted to worship and hard work. I greeted him and then he asked, “Who are you?”I then said, “I am a Kalbi (from the tribe of Kalb) and a genealogist.” He then asked, “What is it that you need?” I said, “I have come to ask certain questions.” He then asked, “Have you visited my son Muhammad?” I said, “I have began with you.” Then he said, “you may ask your questions.” I then said, “Explain to me the case of a man who says to his wife, “You are divorced as many times as the number of stars in heavens.” He said, “It becomes irrevokeable at the beginning of the month of Jawza’ (the third moth of a particular calendar). The rest are sins and penalties for him.” I said to myself, “This is one.” Then I said, “What does the honorable Shaykh say about rubbing over the shoe for Wuzu’ (a formal washing before prayer)?” He said, “A virtuous group would wipe over the shoe but we, Ahl al-Bayt do not wipe.” I then said to myself, “ This is the second.” I then asked, “What do you say about consuming eel for food, is it edible or not edible?” He said, “It is lawful, but we, Ahl al-Bayt leave it alone.” I then said to myself, “This is the third.” Then I said, “What do you say about drinking al-Nabidh, a certain kind of wine?” He said, “It is lawful but we, Ahl al-Bayt do not drink it.” I then left him saying to myself, “This group of people lie about this Ahl al-Bayt (family).” I then entered the Mosque and I looked at the group of people of Quraysh (a particular tribe) and other people. I greeted them and said to them, “ Who knows this Ahl al-Bayt (family)?” They said, “‘Abdallah ibn al-Hassan knows.” I then said, “I just visited him and did not find anything with him.” One person from the people raised his head and said, “Go to Ja’far ibn Muhammad (a.s.). He is the most knowledgeable one in this Ahl al-Bayt (family).” Certain individuals blamed that person for what he said. I then said, “People out of jealousy did not tell me about him when first I asked them.” I then said, “What is the matter with you! He is the one I want.” I then walked until I reached his house. I knocked the door and his slave came out and asked me, “Come in O brother from the tribe of Kalb.” He, by Allah, amazed me. I went inside but I was shaken. Up on looking I found a gentleman on the prayer rug with no pillow or blankets. He began to talk after I saluted him, “Who are you?” I then said to myself, “Glory to Allah, “His slave at the door said to me, “O brother from the tribe of Kalb, come in and his master asks me, “Who are you?” I then said, “I am a Kalbi, a genealogist.” He then tapped his forehead and said, “The devious people lie about Allah and they go stray faraway and suffer a great loss. O brother from Kalb, Allah, the Most Majestic, the Most gracious, says, “To each of the tribes of ‘Ad, Tham7 d, the settlers around the well and many generations in between,” (25:38) Can you tell their genealogical relations?” I said, “No, May Allah take my soul in service for your cause.” Then he said, “Can you tell your own genealogical relations?” I said, “Yes, I so and so son of so and so and I went on and on.” He said, “Hold it there. It is not the way you say. What is the matter with you! Do you know who so and so son of so and so is?” I said, “Yes, so and so son of so and so.” He said, “ so and so son of so and so was a Kurdish shepherd. So and so Kurdish shepherd was on the mountain of the people of so and so. He went to so and so the wife of so and so that lived on the mountain on which he grazed his sheep. He feed her something and overwhelmed her. She gave birth to so and so and so and so son of so and so. And so and so daughter of so and so and so and so. Then he said, “Do you know these names?” I said, “No, May Allah take my soul in service for your cause, if you would not mind allow us to disregard this.” He then said, “It is because you said, then I said.” I then said, “I will not repeat.” He said, “Therefore, we will not repeat. Ask of what you have come for.” I then said, “Explain to me the case of the man who has said to his wife, “You are divorced as many times as the number of the stars of the heavens.” He said, “What is the matter with you! Have you not read the chapter, Al-Talaq (divorce)?” I said, “Yes, I have read it.” He then said, “Read it.” I then read, “. .divorce them at a time after which they can start their waiting period. Let them keep an account of the number of the days in the waiting period. . .”(65:1) He then said, “Do you find any of the stars of the heavens there?” I said, “No, I do not find.” Then I asked, “A man has said to his wife, “Your are divorced three times.” He said, “You must refer it to the book of Allah and the sunna of His Prophet (s.a).” Then he said, “ Divorce is only valid in a menses free period of time in which no carnal relation may have taken place between the wife and husband and there must be two acceptable witnesses present.” I then said to myself, “This is one.” Then he said, “Ask.” I then said, “What do you say about rubbing over the shoe for Wuzu’?” He smiled and said, “On the Day of Judgment when Allah will return everything to its thing and returned the skin to the sheep then you will see the rubbing people where their Wuzu’ will go.” I then said to myself, “This is the second.” He then turned to me and said, “Ask.” I then said, “Tell me about eel, is it lawful to consume it for food?” He said, “Allah, the Most Majestic, the Most gracious, caused certain group of Israelites to metamorphose. Whatever from them was taken by the ocean turned into eel, such as hagfish, moray and anglefish etc., and whatever from them was left on land they turned into swine, and wild cats and lizards etc.,” I then said to myself, “This is the third.” He then turned to me and said, “Ask.” I said, “What do you say about al-Nabidh, (extracts from dates)?.” He said, “It is lawful’. I said, “We mix with it al-‘Akr (residue) and other things and drink.” He said, “ Shu, shu, that is foul smelling wine.” I then said, May Allah take my soul in service for your cause, what kind of Nabidh do you mean?” He then said, “Once the people of Madina complained to the Messenger of Allah about a change in their water and their feeling ill. He ordered them to make Nabidh. Thus, a man would ask his servant to throw a handful or so of dates in their water-sack. They would then drink from it and use for cleansing.” I then said, “How many pieces of date would come in a handful?” He said, “As much as a handful could be.” I then said, “One handful or two?” He said, “ Perhaps one or perhaps two handfuls.” I then said, “How big would have been the sack?” He said, “Big enough for a forty to eighty or more.” I then said, “Is it Artal (a certain measurement)?” He said, “Yes, Artal (about three hundred gram each) according to measurement of Iraq.” Al-Kalbi has said that he (a.s.) left and I also came out and I would tap my one hand with the other and say to myself, “If there is anything he it is.” Ever since al-Kalbi would follow the religion of Allah with the love of Ahl al-Bayt until he died.”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from abu Yahya al-Wasiti fromt Hisham ibn Salim who has said the following. “We were in Madina after abu ‘Abdallah (a.s.) left this world. People had gathered around ‘Abdallah ibn Ja’far thinking that he was the in charge of this task (Leadership with Divine Authority) after his father. I and Sahib al-Taq went to see him while people were around him because of a hadith that they would narrate from abu ‘Abdallah (a.s.) that said, “The in charge of the task (Leadership with Divine Authority) will the eldest son if he would not suffer any defects. We went to see and ask him what we used to ask his father. We asked him about Zakat to find out on how much property it becomes due. He said, “It becomes as five on every two hundred.” We askked, “What if it would one hundred?” He said, “It will be two and a half.” We then said, “By Allah, al-Murji‘a sect does not say so.” The narrator has said that he raised his hands to the sky and said, “By Allah, I do not know what the al-Murji‘a group says.” The narrator has said that we then left his with a feeling of loss and did not know where to go. I and abu Ja’far al-Ahwal were together. We sat down on an street corner of the city of Madina weeping and confused and did not know where and to who should we go saying to each other, “Where would go now. Should we go al-Murji‘, al-Qadria, (belief in predestination), to al-Zaydiaya sect, al-Mu‘tazila or the al-Khawarij sect?” at this time I saw a gentleman who I did not know, gesture towards me with his hand. I became afraid and though he might be a spy of the spies of abu Ja’far al-Mansur. He had his spies in Madina to see who the Shi‘a would follow abu ‘Abdallah (a.s.) and then they would cut his neck off. I was afraid thinking that he might be one of them. I then said to al-Ahwal, “Get away from here because I am afraid for both of us. He only waants me and not you. Move away from mme not to get destroyed and become an instrument against yourself. He moved a little away and I followed the gentleman. I did so thinking that will not beable to set myself free form him. I continued following him. I had become certain of dying until we reached the door of abu al-Hassan (a.s.). He then left me there and went away. At that time the servant came out of the house and said, “Come inside, may Allah grant you blessings.” I went in and found abu al-Hassan (a.s.) therein. He begun talking to me, “Not to al-Murji‘a, or al-Qadria, or al-Zaydiya nor to al-Mu‘tazila or al-Khariji group, but come to me, come to me.” I then said, “May Allah take my soul in service for your cause, has your father left this world?” He said, “Yes, he has passed away. I then asked, “ Did he die a natural death?” He said, “Yes, he did so.” I then ask, “Who will be for us after him?” He said, “If Allah would will to guide you he will do so.” I then said, “May Allah take my soul in service for your cause, ‘Abdallah thinks that he is the one after his father.” He said, “‘Abdallah wants that Allah not be worshipped.” I then said, May Allah take my soul in service for your cause, who will be for us after him?” He said, “If Allah would will to guide you he will do so.” I then said, “May Allah take my soul in service for your cause, is that you?” He said, “No, I do not say that to you.” He has said that I then said to myself, “Perhaps I could not ask in the right way.” Then I said, “May Allah take my soul in service for your cause, is there any Imam above you?” He said, “No, there is no Imam above me.” He has said that then something struck my mind in away that no one would know except Allah, the Most Majestic, the Most gracious. It was a feeling of his greatness and awe greater then what I would feel in the presence of his father. Then I said, “May Allah take my soul in service for your cause, may I ask what I used to ask your father?” He said, “Ask, you will have the answers but do not make them public. If you would do so it will be slaughtering.” I asked him and found him to be like an ocean of knowledge there does not dry up. I then said, “May Allah take my soul in service for your cause, your Shi‘a, followers and the followers of your father are in loss and false guidance. Thus, can I meet them and call them to you? I will keep it secret.” He said, “If you will find intelligent people inform them but make him to promise secrecy. If they would make it public it will be slaughter, he pointed with his hand to his throat. He has said that I than left him and met abu Ja’far al-Ahwal. He asked me, “What is behind you.” I said, “It is guidance.” I then informed him of the whole story. We then met al-Fudayl and abu Basir. They both went to see him, heard his words, asked him and became certain of his Imamat (Leadership with Divine Authority). Thereafter we met people in groups. Whoever would go and see him he would become certain of his Imamat (Leadership with Divine Authority) except the tribe of ‘Ammar and his companions. ‘Abdallah was left alone and no one would go to see him except a very few people. When he found out about the conditions he said, “What is the matter with the people?” They told him (‘Abdallah) that Hisham has prevented people from visiting you.” Hisham has said that he(‘Abdallah) made many people to ambush and beat me up”
8. Ali ibn Ibrahim has narrated from his father from Muhammad from Muhammad ibn so and so al-Waqifi ( a certain sect) who has said the following. “I had a son of uncle. He wascalled al-Hassan ibn ‘Abdallah He was Zahid (restricted himself from worldly pleasures). He was the foremost in worship of his time. He king would also observe cautions due to his assiduousness and seriousness in the matters of religion. He would even demand the king to respect and maintain the lawful and the unlawful rule with strictness. The king would bear with him due to his virtuousness. It continued as such every day until one day abu al-Hassan (a.s.) went to him while he was in the mosque and called him with a hand gesture. When he came near abu al-Hassan (a.s.). The Imam (a.s.) said, “O abu Ali, I like your practice very much and it makes me happy. However, you do not have any understanding. You must seek understanding.” He said, “May Allah take my soul in service for your cause, what is understanding?” he said, “Go and try to understand and learn hadith.” He then asked, “From who must I learn hadith?” The Imam (a.s.) said, ‘Learn from the law specialist of Madina. Then read them before me to check.” The narrator has said that he went, wrote (some hadith), came back and read them before him. The Imam (a.s.) deleted all of them and said to him go and learn how to understand.” The man was very serious in his religion. He kept watching abu al-Hassan (a.s.) until one day he went out to find something that was missing and the man met him on the way. He said, May Allah take my soul in service for your cause, I will debate you before Allah unless you teach me how to have understanding.” The Imam (a.s.) explained to him about Amir al-Mu’minin (a.s.) and had happened after the the Messenger of Allah. He also explained to him about the two men and he agreed. Then he asked, “who was (Leadership with Divine Authority) after Amir al-Mu’minin (a.s.)?” He said, “al-Hassan (a.s.) was the (Leadership with Divine Authority), then al-Husayn (a.s.). He mentioned (the Imams one after the other) up to his own self and remained silent.” The narrator has said that the man then asked, “May Allah take my soul in service for your cause, who is (Leadership with Divine Authority) today?” The Imam (a.s.) said, “were I to tell you would then accept?” he said, “May Allah take my soul in service for your cause, yes, I will accept.” He sad, “I am the one (Leadership with Divine Authority).” He then said, “Is there any evidence I can use as proof?” The Imam (a.s.) said, “Go to that tree. He pointed out with his hand to ’Umm Ghaylan and say to it, “Musa ibn Ja’far says, ‘Come to me.” He has said that I then went to the tree and saw it, by Allah, it cutting the earth a real cut until it stood before him. Then he made a gesture and it returned.” The narrator has said that he acknowledged the his Imamat (Leadership with Divine Authority). He remained silent and devoted himself in worship and no one thereafter saw him speak.” Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Mutammad ibn al-Hassan from Ibrahim ibn Hashim a similar hadith.
9. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ahmad ibn al-Husayn from Muhammad ibn at-Tayyib from ‘Abd al-Wahhab ibn Mansur from Muhammad ibn ‘Abd al-‘Ala’ who has said the following. “I heard from Yahya ibn Aktham, the judge in the city of Samarra, Iraq his words herein below. It happened only after serious debates, conversations, maintaining good relations and asking him about the knowledge of the members of the family of Muhammad (s.a). He said, “Once when was walking around the grave of the Messenger of Allah I saw Muhammad ibn Ali al-Rida (a.s.) also walk around the grave of the Messenger of Allah. We debated over the issues that I needed to understand. He explained them to me. I then said, “By Allah, I want to ask you a question, but I swear by Allah that I feel shy.” He then said, “I can tell you what you want to ask before you will ask me about it. You want to ask me about Imamat (Leadership with Divine Authority).” I then said, “By Allah, this is it?” He said, “I am he.” I then asked, “Is there any evidence and proof to support it?” He had a staff in his hand and it spoke, “My master certainly is the Imam of this time and he is the Hujja (Leader with Divine Authority)>“
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, or a person other than him from Ali ibn al-Hakam from al-Husayn ibn ‘Umar ibn Yazid who has said the following. “Once I went to see Ali al-Rida (a.s.). At that time I was a memebr of Waqifi sect. My father had asked his (al-Rida’s) father seven questions. He had replied to six of them and had refrained from answering the seventh. I said to my self, “By Allah, I will ask him what my father had asked his father if his answers will like those of his father it will serve as a good proof. I asked him those questions and hiis answers were just like the answers of his father to my father in the six questions. He did answer any more questions beyond six even not a letter ‘waw’ or letter ‘ya’’ and refrained from answering the seventh question. My father had said to his father, “I will debate you before Allah on the Day of Judgment for your belief that ‘Abdallah is not an Imam. He then had placed his hand over my father’s neck and said, ““Yes, you may debate me about it before Allah, the Most Majestic, the Most gracious. If there will any sins in it will be on my neck.” When I said farewell to him he said, “Whoever of our Shi‘a would suffer from any kind of afflictions or complains and he bears it patiently, Allah, the Most Majestic, the Most gracious, will record for an entitlement to a reward equal to the rewards of a thousand martyrs.” I then said to my self, “By Allah, there was no mention of this (in our conversations).” I then left and on the way a vein in my began to feel very soar and the pain intensified. Next year when I went for Hajj I went to see the him. My leg was still slightly painful. I complained before him of the pain and requested him to say a prayer on it and I stretched it before him.” He said, “There is nothing wrong with this leg but show me your leg that is not ill. I then stretched it before him and he said a prayer. When I left little later on my leg began to feel the pain in a vein but it was very little.”
11. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ibn Qiyama al-Wasiti who was a member of the waqifa, sect has said the following. “Once I went to see Ali ibn Musa al-Rida (a.s.) and I said to him, “Can there be two Imams (at the same time)?” He said, “No, except if one of them would be silent.” I then said, “What about your self? There is no silent Imam with you.” His son, abu Ja’far (a.s.) was not yet born. He said, “By Allah, Allah will create from me someone to establish the truth and the people of truth and banish falsehood and the people of falsehood.” After a year therefrom abu Ja’far (a.s.) was born. It was said to ibn Qiyama, “Does this sign not convince you?” He then said, “By Allah, the sign is great but what would I say about the words of abu ‘Abdallah (a.s.) about his son.”
12. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from (al-Hassan ibn Ali) al-Washsha’ who has said the following. “I came to Khurasan when I was a member of the Waqifa sect. I had certain goods with me. In these goods there was a printed piece of fabric in one of the bundles. It was misplaced and did not know where it was. When I arrived in Marv and found a lodging a man who was born in the city of Madina came by and said to me, “Abu al-Hassan al-Rida (a.s.) said to you, “send to me the piece of printed fabric that is with you.” He has said that I then said, “Who has told abu al-Hassan (a.s.) about my arrival here? I have just arrived. There is no printed fabric with me.” He went back to the Imam (a.s.) and returned to me saying, “The Imam (a.s.) says, “It is in such and such place and in such and such bundle.” I then looked for it as he had said and found it at the bottom of the bundle and then I sent it to him.”
Daif (per the well-known view)· al-Majlisi
لم يخرجه· al-Behbudi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
