This is part 12 of 21 of “The Book of Divine Authority (al-Hujja)”, book 5 of Al-Kafi — Hadith 978–1,027. 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.
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Rashid who has that reported to us Ali ibn ’Isma‘il al-Maythami who has said that narrated to us Rabi’i ibn ‘Abdallah who has said that said to him ‘Abd al-Rahman ibn abu ‘Abdallah the following. “I said to abu ‘Abdallah (a.s.), ‘are those who are ignorant of this matter (Leadership with Divine Authority) of the descendants of Hashim and others the same?” He said to me, “Do not say, “al-Munkir” (ignorant) but say al-Jahid (rejecter ) of the descendants of Hashim and other people.” Abu al-Hassan has said I thought about it and then I recalled the words of Allah, the Most Majestic, the Most gracious, about the brothers of Yusuf (Joseph) “He recognized them but they were ignorant about him.” (12:58)
4. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said the following. “I asked al-Rida (a.s.), ‘Are those who reject you from your own people and other such people the same?” He replied, “Those of our own people who would reject us (our Leadership with Divine Authority) would be considered as having committed twice as much sin and the good deed from our own people who are virtuous would also considered as of twice as much value.”
1. Muhammad ibn Yahya has narrated from from Muhammad ibnlh from Safwan from ya‘qub ibn Shu‘ayb who has said the following. “I asked abu ‘Abdallah (a.s.), ‘If something would happen to the Imam what should then the people do?” The Imam (a.s.) said, “Where are the words of Allah, the Most Majestic, the Most gracious, ‘Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.’” (9:122) The Imam (a.s.) said, “They will good reason to be excused as long as they are searching also those who wait for them until they complete their religious education and return back to them.”
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman who has said that narrated to us Hammad from ‘Abd al-A‘la’ who has said the following. “I asked abu ‘Abdallah (a.s.) about the statement of Sunni Muslims (al-‘Amma) that says the Messenger of Allah has said, “If a person would die without having an Imam his death would be as if he has died as the death of ignorance (pre-Islamic age of darkness)” The Imam (a.s.) said, “ That is very true, by Allah.” I then asked, “what if the Imam would pass away and a person is in Khurasan and does not know who the executor of the will of the Imam (a.s.) is, is this good excuse for him?” He (the Imam (a.s.) said, “No, that is not a good reason. When the Imam leaves this world the authority of the executor nof his applies to those would live in the area. Also the obligation search and learn about one’s duties apply to those who are not in area but who learned about the passing away of the Imam. Allah, the Most Majestic, the Most Gracious, has said, “Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.” (9:122) I then said, “What if they did went out to find out but some of them would die before they could find out?” He said, “Allah, the Most Majestic, the Most Gracious, has said, “. . and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God. . .” (4:100) I if some of them would reach your town but would find out that you have closed your door and the curtains are drawn closed. You would not call them to yourself and there is no one to guide them to you. How then the will know about you?” He said, “They would know about me through the book that Allah has revealed.” I then asked, “How Allah, the Most Majestic, the Most Gracious, has said it?” He said, “I know that you have spoken to me about before this day also.” I said, “That is right.” He then said, “Recall what Allah has said about Ali (a.s) and what the Messenger of Allah said to him about Hassan and Husayn and What Allah has specially said about Ali (a.s) and what the Messenger of Allah has said about him about his will to him and hid appointing him and their sufferings and the acknowledgements of al-Hassan and al-Husayn of such facts. Recall the will of al-Hassan and his delivering it to al-Husayn. Allah has said, “The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, .” .(33:6) I then said, “People speak about abu Ja‘far‘far (a.s) and say, “How is it that Imamat (leadership with Divine authority has stepped out for him from among all the sons of his father even though they are all relatives and older than him and those younger than him did receive it just because they were younger?” He said, “The one would possess this matter (Leadership with Divine Authority) can be recognized through three evidence that are not found with other people. He must have greater priority to the preceding Imam and that he would be the executor of the will of the preceding Imam. With him there must be the Armaments of the Messenger of Allah and the document of his will. This document is with me and no one disputes it.” I then asked, “Is that kept secret and hidden for fear from the rulers?” He said, “There is nothing secret and hidden for which there is no clear evidence available. What is there my father entrusted to me. When he wasw about to leave this world he asked me to call people to bear testimony for him. I then called four people from Quraysh among them was Nafi‘ salve of ‘Abdallah ibn ‘Umar. My father said, “Write down, ‘This is how the will of Jacob to his children reads, “God has chosen this religion for you. You must not leave this world unless you are a Muslim (submitted to the will of the Lord of the Universe).” (2:132) Muhammad ibn Ali made the same kind of will to his son, Ja‘far ibn Muhammad annd commanded him to shroud him in his own gown which he would use during his Friday prayers. That his own turban must be used for him, that the surface of his grave should be given a square shape, raised three inches from the ground and thereafter leave it that much only. Thereafter he wrpped up the document of the will and asked the witnesses to leave saying, “May Allah grant you blessings. When they left I asked, “What was in it O father, that asked them to bear testimony to?” He said, “I did not like that you will be defeated and people will say, ‘He left this world without a will. I wanted it to be a supporting authority for you. This the fact that help one who comes to the town and asks, “To who did so and so made a will? And it is said to him, “The will was made to so and so.” I then asked, “What he (Imam) would partners in the will?” He said, “You must ask him. He will explain it to you.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Nadr ibn Suwayd from Yahya al-Halabi from Barid ibn Mu‘awiya from Muhammad ibn Muslim who has said the following. “I said to abu ‘Abdallah (a.s.), “May Allah grant you good health, we heard that you were not feeling good and it caused us great anxiety. Would that you inform or teach us who will be the succeeding Imam.” The Imam (a.s.) said, “Ali (a.s.) was the scholar and knowledge is inherited. No scholar dies except that leaves behind a scholar whose knowledge is of the same level or whatever Allah would will.” I then said will people be excused for not knowing the succeeding Imam after the death of the preceding Imam?” He then said, “The people of this area (city of Madina) will not be excused. People of other areas will dealt with according to their abilities. Allah has said, “Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God.” (9:122) The narrator has said that he then asked the Imam (a.s.), “What if some of them would die before completing their education and searCh?” He said, “such people will be of the ones mentioned in the words of Allah herein below. “. . and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God. . .” (4:100) The narrator has said that he then asked the Imam (a.s.), “If people would come to the Imam then by what means would they recognize him?” He said, “The Imam is granted serenity, dignity and an awesome presence.”
1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from abu Hariz al-Qummi who has said the following. “I said to abu al-Hassan (a.s.), ‘May Allah take my soul in service for your cause, you know how devoted I have been towards your father and after him to yourself. I then swore before him up on the rights of the Messenger of Allah and the rights of so and so and so and so (Ali, al-Hassan, al-Husayn . (a.s.) until his own self trying to assure him that whatever you would tell me will not be made public and spread to other people. I asked him about his father to find out if he alive or dead.” He said, “by Allah, he that his father had passed away.” I then said, “May Allah take my soul in service for your cause, your followers (Shi‘a) narrate that in him the traditions of four prophets are found.” He then said, “In certainty by Allah, besides whom there is no Lord that he (my father) has passed away.” I asked, “Is his passing away in the form of disappearance or in the form of death?” He then said, “It is in the form of death.” I then said, “Perhaps you are observing cautious fear from me.” He said, “All glory belongs to Allah, (that is not the case).” I then asked, “Did he deliver his will to you?” He said, “Yes, he did so.” I then asked, “Has he made others as your partners in executing his will?” He said, “No, he has not done so.” I then asked, “Is there any Imam over you among your brothers?” He said, “No, there is no one from them.” I then asked, “Are you the Imam (a.s.)?” He said, “Yes, I am the Imam (Leadership with Divine Authority).”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat who has said the following. “I said, ‘A man troubled your brother, Ibrahim and said to him, “Your father is still alive.” You know of this case what he knows.’” The Imam (a.s.) said, “Glory belongs to Allah. The Messenger of Allah dies. How is it that Musa (Imam Musa al-Kadhim) does not die? Certainly, by Allah, he passed away just as the Messenger of Allah passed away. However, Allah, the Most Holy, the Most High, ever since that He took his Prophet from this world has continued granting favors through this religion up on the descendants of A‘ajim (pl. of ‘Ajam, meaning the Persians or none Arabs) and abstains it from the people of His Prophet. Ever since He has continued granting such favors to these and abstaining it from them. In the month of Dhu al-Hajj I paid off a thousand Dinar for his debts because of which he (his brother Ibrahim) was in great difficulties. He was about to divorces his wives, free his slaves and servants. You have heard the case of Yusuf and his brothers.”
3. al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ who has said the following. “I said to abu al-Hassan (a.s.), ‘They have narrated from you about the death of abu al-Hassan (Musa al-Kadhim (a.s.) that a man said to you, “You have learned that (the death of your father) through the report of Sa‘id.” He said, “Sa‘id came after I learned about that (death of my father) before his coming.” The narrator has said that he asked the Imam (a.s.), “I heard from him that you divorced mother of Farwa, daughter of Ishaq, in the month of Rajab one day after the death of abu al-Hassan (a.s.). Did you divorce her when you knew that abu al-Hassan (a.s.) has died?” The Imam (a.s.) said, “Yes, I did so.” I asked him, “Did you do so before Sa‘id came to you?” The Imam (a.s.) said, “Yes, I did so before Sa‘id came.”
4. Muhammad ibn Yahya has narrated from al-Husayn from Safwan who has said the following. “I requested abu al-Hassan al-Rida (a.s.), ‘Enlighten me when an Imam comesto know that he is the Imam (a.s.)? Does it take place when the preceding Imam has already passes away or when he is about to leave this world? For example abu al-Hassan (a.s.) passed away in Baghdad and you were here (in the city of Madina)?” The Imam (a.s.) said, “He comes to know it at the time his companion (the preceding Imam) is about to leave this world.” I then asked, “By what means does he come to know it?” He said, “He comes to know it through inspiration from Allah.”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from abu al-Fadl al-Shahbani from Harun ibn al-Fadl who has said the following. “I saw abu al-Hassan Ali ibn Muhammad on the day abu Ja‘far (a.s.) passed away. He said, “To Allah we belong and to Him we return. Abu Ja‘far (a.s.) passed away.” He was asked, “How do you know that he passed away?” He said, “A form of humbleness before Allah that I had never experienced overwhelmed me.”
6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Musafir who has said the following. “Abu Ibrahim commanded –at the time he was taken out to Baghdad- abu al-Hassan (a.s.) to sleep every night at his (abu Ibrahim’s) house until the coming of the news of his death. The narrator has said narrator has said that we would prepare the bed for abu al-Hassan every night in the terrace and he would come after the ‘Isha (late evening) to rest and in the morning he would leave for his own house. He has said that it continued for four years. One night he delayed and the bed was prepared for him. He did not come as usual and the family was alarmed and deeply saddened. His delay was a very great matter that overwhelmed us. In the morning he came to the house and went to the family room to ’Umm (mother of) Ahmad and said to her, “Bring me the things that my father had entrusted you with.” She began to cry, beat up her face and tear her clothe over her heart saying, “My master, by Allah, has passed away.” He stopped her and said, “Do not say any thing to any one and do not make it public before the news of his death comes to the governor.” She then brought a package, a two thousand and a four thousand Dinar and gave all of it to him and to one else. She said, “He had told me when there were only two of us (She was beloved to him), “Keep this trust well protected with you and do allow anyone to know it before I will die. When I will die whichever of my sons will come to and ask you to deliver this trust to him give it to him and know that I have passed away. The sign that my master had informed me of has exactly come.” He took charge of the package and money from her and commanded everyone to keep it secret until the coming of the news. He left the house and thereafter did not come to rest at night as before. After a few days only the news of the passing away of abu Ibrahim reach the city. We calculated the time and found out that it was exactly the time abu al-Hassan had done those things; his delaying to come for rest at night and taking charge of the trust with (’Umm Ahamd).”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Hisham ibn Salim from Yazid al-Kunasiyy who has said the following. “I asked abu Ja‘far (a.s.), ‘Was Jesus at the time he spoke to people from the cradle a Divine authority over the people of his time?” He said, “At that time he was a prophet, a Divine authority over the people but not a Mursal (Messenger). Have you not heard the words of Allah that say, “He said, “I am the servant of God. He has given me the Book and has appointed me to be a Prophet (19:30). He has blessed me no matter where I dwell, commanded me to worship Him and pay the religious tax for as long as I live.” (19:31) I then said, “Was he the Divine authority over Zackaria at the time that he was in the cradle?” He said, “At that time Jesus was a sign from Allah and a blessing to Mary (Maryam) when he spoke on her behalf. He was a prophet and a Divine authority over all those who heard his words at that time. Thereafter he did not speak until he was two years old. At Such time Zackaria was the Divine authority of Allah, the Most Majestic, the Most gracious, over the people after the silence of Jesus. Zackaria then died and his son Yahya (John) inherited the book and wisdom and he was a small child. You can hear it in the words of Allah, the Most Majestic, the Most gracious, “We commanded John, Zachariah’s son), “O John, follow the guidance of the Lord with due steadfastness. We gave knowledge and wisdom to John during his childhood.” (19:12) When Jesus became seven years he then spoke as a prophet and a messenger until Allah, the Most Holy sent him inspiration. Thus, Jesus was the Divine authority over John and over all the people. The earth is never left without the presence of a Divine authority over the people, O abu Khalid, from the day Allah created Adam and settled him on earth.” I then said, May Allah take my soul in service for your cause, “Did Ali (a.s.) possess Divine authority from Allah and His Messenger over this nation (Muslims) during the life time of the Messenger of Allah?” He said, “Yes, but he kept silent and did not speak along with the Messenger of Allah. At that time, during the lifetime of the Messenger of Allah, obedience was of the rights of the Messenger of Allah over the ’Umma (nation) and over Ali (a.s.). Obedience on the authority of Allah and the Messenger of Allah over the people as a whole was obligatory to Ali (a.s.) after the death of the Messenger of Allah. Ali (a.s.) was a very wise and knowledgeable person.”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Safwan ibn Yahya who has said the following. “Once I said to abu Ja‘far (a.s.), ‘Before Allah would grant you the blessed birth of abu Ja‘far we would ask you the question and you would say that Allah will soon grant you a son. Allah, now, has blessed you with such a favor and may He make him to be the delight for your heart. We wish not to experience a single day without you but, Allah forbid, if something would happen to you from who must we seek guidance?” He pointed with his hand to abu Ja‘far (a.s.) and he was standing before him. I then said, “May Allah take my soul in service for your cause, he is only a child of three years old.” He said, “That does not matter in his case at all. Jesus rose with Divine authority when he three years old only.”
3. mmd ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Sayf from certain persons of our people from abu Ja‘far (a.s.) al-Thani (the second). The narrator has said that I said to him “They speak about (and question) your very young age. He said, “Allah informed David through inspiration to appoint Sulayman as the executor of his will and successor while he was just a child minding sheep. The worshippers and scholars of the Israelites disliked it. Allah then inspired David to take the staff of those who have objections and that of Sulayman and place them in a room and seal them with each one’s seals. On the next day whichever staff would be found that has grown leaves and fruits the owner thereof would be the successor. David informed them of this matter and they all agreed.”
4. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from Mus‘ab From Mas‘da from abu Basir who has said the following. “Once I went to see him. Along with me there was a of five years old boy who had not yet attained puberty. The Imam (a.s.) said, “How would you feel if people will debate you about the divine authority of someone of his age? Or he said about the Divine authority of one who will come and will be of the same age as his.”
5. Sahl ibn Ziyad has narrated from Ali ibn Mahziyar from Muhammad ibn ’Isma‘il ibn Bazi‘ who has said the following. “I asked abu Ja‘far (a.s.) of an issue of the Imamat (Leadership with Divine Authority) and I said, “Can the Imam be a boy less than seven years old?” He said, “Yes, he can even be less the five years old.” Sahl has said that ibn Mahziyar narrated this to me in the year two hundred twenty one.”
6. Al-Husayn ibn Muhammad has narrated from al-Khayrani from his father who has said the following. “Once I was standing in the presence of abu al-Hassan (a.s.) in Khurasan and someone said to him, ‘O my master if something will happen to you to who must we then turn for guidance?” The Imam (a.s.) said, “You must turn for guidance to abu Ja‘far (a.s.), my son.” The person asking the question seemed to have thought of his (abu Ja‘far (a.s.) age very small. Abu al-Hassan (a.s.) then said, “Allah, the Most Holy, the Most High, sent Jesus (a.s.) son of Mary as a Messenger and a prophet being the author of a whole system of law. He began this task in an age much smaller than the age of abu Ja‘far (a.s.).”
7. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat who has said the following. “Once I saw abu Ja‘far (a.s.) who had come out to me and I began to look at him from head to his toes so I can describe him to our people in Egypt. I was looking until he sat down and said, “O Ali, Allah has supported His argument against the people in the case of Imamat (Leadership with Divine Authority) just as He has done so in the case of the prophets. He has said, “We gave authority to him (John) over the people during his childhood (19:12).. When he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good.” (12:22) “When he grew-up to manhood and became forty years old,. .” (46:15). It come to pass that wisdom comes to a prophet when he is just a child or it may come to a prophet when he is forty years old.”
8. Ali ibn Ibrahim has narrated from his father who has said the following. “Once abu Ali ibn Hassa’n spoke to abu Ja‘far (a.s.) saying, “My mater, people refuse to accept your Imamat (Leadership with Divine Authority) because of you very young age.” He said, “Why do they not refuse to accept the words of Allah, the Most Majestic, the Most gracious. Allah, the Most Majestic, the Most gracious, has said to His prophet, “ (Muhammad), say, “This is my way. I and all my followers invite you to God with proper understanding.. .” (12:108) By Allah, only Ali (a.s.) followed him at that time and he was only nine years old. I also am nine years old.
1. al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘Umar al-Hallal or someone other than him who has said the following. “I said to al-Rida (a.s.), ‘They argue with us that no one has the authority towash the body of an Imam for burial except.” The narrator has said that the Imam (a.s.) then said, “How they would know who has washed him for burial? What did you say to them?” The narrator has said that I then said, May Allah take my soul in service for your cause, I told them that if my Imam would say that he has washed his body under the throne of the Lord he has told the truth. If he would saay that he has washed it at the center of the earth he has told the truth.” The Imam (a.s.) said, “It is not that way.” I then asked him, “What then should I say to them (al-waqifiyya sect)?” The Imam (a.s.) said, “Tell them that I (al-Rida ) washed his body for burial.” I then asked, “must I tell them that you have washed his body?” He said, “Yes, I have done so.”
2. It is narrated from him from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Yunus from Talha who has said the following. “Once I said to al-Rida (a.s.), ‘Is it true that only an Imam has the authority to wash the body of an Imam for burial?” The Imam (a.s.) said, “Do you know who comes to wash his body for burial? One who is better than the one who is absence from his presence comes to wash. Those who came to Joseph in the well to help when his parents and family were absent from him.”
1. Ali ibn Muhammad has narrated from ‘Abdallah ibn Ishaq al-‘Alawi from Muhammad ibn Zayd al-Rizami from Muhammad ibn Sulayman al-Daylami from Ali ibn Hamza from abu Basir who has said the following. “Once we went for Hajj with abu ‘Abdallah (a.s.) in the year that his son Musa (a.s.) was born. When we arrived at al-Abwa lunch was served When he would serve food to his people he would serve good and plentiful food. At such time the messenger of Hamida, (his wife), came saying, “Hamida says, “I have almost lost my self and I have found what I was to find, I am about to give birth. You had commanded me not to do anything to this child without you.” Abu ‘Abdallah (a.s.) left with the messenger. When he came back his companions congratulated him and said, “May Allah take our souls in service for your cause, what did you do to Hamida?” He said, “Allah granted her good health and gifted me with a boy whom He has formed as the best in His creatures. Hamida informed me of a matter about him that she thought I did not know. I, however, knew it better than her.” I then asked him, May Allah take my soul in service for your cause, what was it that Hamida told you about the child?” He said that she informed him about the baby’s actions as soon as he fell on the ground. “The baby placed his hands on the ground and raised his head to the sky.” I explained to her that it was a sign like that of the Messenger of Allah and a sign of the executor of his will after him.” I then said, “May Allah take my soul in service for your cause, what sign is the sign of the Messenger of Allah and the sign of the executor of his will after him?” He said to me, “In the night that the mother of my grandfather conceived him someone came to my great grandfather with a drink finer than water, softer than butter, sweeter than honey, cooler than ice and whiter than milk. He was asked to drink it and then go to bed with his wife. He went to bed with his wife and she conceived with the baby. In the night that the mother of my father conceived him someone came to my grandfather with the same kind of drink as that brought to my great-grandfather. He was asked to drink it as my great-grandfather had done. He was commanded to do as my great grandfather had done. He then went to bed with his wife and she conceived with my father. In the night that my mother would conceive with me someone came to my father with the same kind of drink as that brought for my great-grandfather and grandfather and made him to drink as they had done and commanded him as he had commanded them before him. He then went to bed with his wife and my mother conceived with me. In the night that my wife was to conceive with my son someone came to me with the same kind of drink as that for my great grandfather, my grandfather and my father. He did to me as he done to them. I then went with the knowledge of Allah and with joy for what Allah had granted to me to bed with my wife and she conceived with the baby that is just born. The newborn is with you and he, by Allah, will be your companion after me. The seed of the Imam is from what I just explained to you. When the seed is accommodated in the womb for four months and the spirit is established therein Allah, the Most Holy, the Most High, then send an angel. This angel is called Haywan (animal or living). He then writes on his right shoulder “. .in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When he comes out of his mothers womb he places his hands on the floor and raises his head to the sky. Placing his hands on earth is an indication of his taking possession of all the knowledge of Allah that is sent from the heavens to earth. Raising his head to the sky is that because a caller from inside the Throne calls him from the high horizon with his name and the name of his father. It is for (on behalf of) the Lord, the Most Majestic, the Most gracious, saying, “O so and so, son of so and so. Be firm so that you would be established. For the great purpose that I have created you, you are my chosen one in my creatures. You are the keeper of My secrets, the container of My knowledge, the trustee of My inspiration and My deputy and representative on earth. I have made it necessary for My blessings and mercy to reach you and those who would love you (and acknowledge your Divine Authority). I have gifted My paradise and given a place near Myself to you and to them. Also, by My Majesty and Grace, I will make your enemies to feel the heat of My punishment even though I may have given them expanded prosperity in My world such as prosperity in their livelihood. When the call of caller ends he responds to it by placing his hands on the ground and raising his head to the sky and says the following. “God Himself testifies that He is the only Lord. The angels and the men of knowledge and justice testify that God is the only Lord, the Majestic, and All-wise.” (3:18) The Imam (a.s.) said, “When he says this, Allah grants him the knowledge of the fist and the knowledge of the last the qualification to be visited by the spirit in the nights of destiny.” I then said, may Allah take my soul in service for your cause, is the Spirit different from Jibril?” He said, “The Spirit is a creature greater than Jibril. Jibril is of the angels. The Spirit is a creature greater than the angels. Is it not true that Allah, the Most Holy, the Most High, has said, “On this Night, the angels and the Spirit descend .” .(97:4) Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Husayn from Ahmad ibn al-Hassan from al-Mukhtar ibn Ziyad from Muhammad ibn Sulayman from his father from abu Basir a similar hadith.
2. Muhammad ibn Yahya has narrated from mmd ibn al-Husayn from Musa ibn Sa‘dan from ‘Abdallah ibn al-Qasim from al-Hassan ibn Rashid who has said the following. “I Heard abu ‘Abdallah (a.s.) say, ‘When Allah, the Most Holy, the Most High, would love to create the Imam He would command an angel to take a drink of water from under the Throne and his father to drink it and from this He creates the Imam. for the first forty days and nights in his mothers womb he would hear anything. After that he would hear the words. When he is born that angel comes and writes between his eyes, “. .in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.” (6:115) When the preceding Imam passes away a light house made from light is prepared for him and this light house he examines the deeds of the creatures. By this means Allah establishes His authority over the creatures.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadidfrom Mansur ibn Yunus from Yunus ibn Zabyan who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘When Allah, the Most Majestic, the Most gracious, decides to create the Imam from another Imam He sends an angel with a drink of water from under the Throne. Then the angel would make the Imam to drink it and would give it to him to drink. For the first forty days he would not hear any words and thereafter he would hear words. When his mogthor would give birth Aallah would send the same angel who had brought the water. The angels would on his right should, “. .in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When he would rise to execute the task of an Imam Allah would raise a light house for him in every town through which he would examine the deeds of the servants of Allah.”
4. A number of our people has narrated Ahmad ibn Muhammad from ibn Mahbub from al-Rabi‘ ibn Muhammad al-Musalli from Muhammad ibn Marwan who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘The Imam hears in the womb of his mother and when he is born these words of Allah will be written between his shoulders, “. .in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When the matter (Leadership with Divine Authority) is delivered to him Allah establishes a pillar of light for him through which he can see the deeds of the people of every town.”
5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from ibn Mas‘ud from ‘Abdallah ibn Ibrahim al-Ja‘fari who has said the following. “I heard Ishaq ibn Ja‘far say that he heard his father say as herein below. “When the mothers of the executors of the will conceive them she will go through a condition as if she has fainted for the rest of day if it would take place during the day or for the rest of the night if it would take place at night. She then would see in her dream a man congratulating her with the birth of a son, very knowledgeable and very forbearing. The condition then goes away annnd she wakes up and from her right side in the house she hears a voice. It says, “You have conceived with good, you are changing into good and you have come up with good. Congratulations to you for a son who is very forbearing and very knowledgeable. She then would feel light and thereafter she would feel no discomfort from her sides or from her belly. After nine months she would hear (something) intensely in the house On the night of the birth of the child a light would appear to her in the house that only she and the father of the child can see. When the child would born he would be found in a sitting position. There would be enough opening for the child to come out with both thighs and legs folded. The child would turn on the ground so as not to miss facing the direction of Makka. He will sneeze three time and would point with his fingers for the words of blessings said up on sneezing. He would be born his umbilical cord already cut off and circumcised. Both of his Ruba‘ia (molar) teeth from the upper and lower jaws, both of his (Na‘b) canine teeth and both of his Dahika (bicuspids) would have already grown. In front of him there would a light shine like flowing gold. For the next day and night a golden light would flow from his hands. This is how the prophets are when they are born. The executors of their will are the only ones who are the attachments of the prophets.”
6. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil ibn Darraj who has said the following. “Several persons of our people have narrated that The Imam (a.s.) has said, “Do not speak about the Imam. The Imam (a.s.) hears the words while he still is in the womb of his mother. When she would give birth the angel write between his eyes, “. .in all truth and justice, your Lord’s Word has been completed. No one can change His Words. He is All-hearing and All-knowing.”. (6:115) When takes charge of the matter (Leadership with Divine Authority) in every a light house will be established for him through which he would examine the deeds of the servants (of Allah).”
7. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd who has said the following. “I and ibn Faddal were sitting tha Yunus came and said, ‘I went to see abu al-Hassan al-Rida (a.s.) and said to him, “May Allah take my soul in service for your cause, “People speak so much about pillar.” He said to me, “O Yunus, what do you see? Do you see it as a pillar of iron that you would raise for your friend?” The narrator has said that he said, “I do not know.” The Imam (a.s.) said, “In fact, it is an appointed angel in every town. Through him Allah raises the deeds of that town.” The narrator has said that ibn Faddal then stood up and kissed his head and said, “May allah grant you blessings, O abu Muhammad, you continue to bring us true hadith with which Allah grants us relief and comfort.”
8. Ali ibn Muhammad has narrated from some of our people from ibn abu ‘umayr from Hariz from Zurara from abu Ja‘far (a.s.) who has said the following. “Imam has ten signs. He is born clean and circumcised. When falls on the earth his palms reach the ground first while he raises his head to the sky and loudly says the two testimonies. He does not experience wit dream. His eyes sleep but not his heart. He does not yawn and stretCh He sees behind just as he sees in front. His excretion would smell like musk. The earth is made to conceal and devour it. When he would dress up with coat of arms of the Messenger of Allah it would perfectly fit him. However, when other people, taller or shorter would try it would be taller on them by a hand stretch of thump and pinkeye. He is a Muhaddath (the one spoken to by angels) up to the time of his passing away.”
1. A number of our people has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from some of our people from abu ‘Abdallah (a.s.) the following. “Allah has created us from ‘Illiyin (high above) and He has created our spirits from above that. He has created the spirit of our Shi‘as (followers) from ‘Illiyin and their bodies from below that. For this reason there is relationship among us and among them and their hearts are affectionate towards us.”
2. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn Shu‘ayb from ‘Imran Ishaq al-Za‘farani from Muhammad ibn Marwan who has said the following. “I heard abu ‘Abdallah (a.s.) say as herein below. “Allah has created us from the light of His greatness. Thereafter He shaped our form from a preserved and hidden clay under the Throne. Then He made that light to reside in that clay. We then were a spiritual creature of the human being species. He has not placed anything as a share from that which we were created in anyone else. He has created the spirits of our Shi‘a from our clay and their bodies from a preserved and hidden clay from below that clay. Allah has not placed anything as a share of that which they are created in anyone except the prophets. Therefore, we and our followers became the people. The rest of the people became riffraff for the fire and to the fire.”
3. Ali ibn Ibrahim has narrated from Ali ibn Hassa’n and Muhammad ibn Yahya from Salma ibn al-Khattab and others from Ali ibn Hassa’n from Ali ibn ‘Atiyya from Ali ibn Ri’ab who has narrated it in a marfu‘ manner from Amir al-Mu’minin (a.s.) who has said the following. “Allah has a canal below His Throne. Below the canal that is below His Throne is a light that has lighted it up. On both rims of the canal there are two created spirits. One is the holy Spirit and the other is the Spirit from His command. Allah has ten (kinds) of clay. Five from paradise and five from earth.” He then explained the earth and the Paradise. Then he said, “There is no prophet or angel that He has formed (Jabala) but that He has blown into them from one of those spirits. He has formed the Prophet (s.a) from one of those clays.” The narrator has said, “I asked abu al-Hassan the 1st , “What is Jabala?” He said, “It is the creatures exclusive of us Ahl al-Bayt (family of Prophet Muhammad). Allah, the Most Majestic, the Most gracious, has created us from ten clays and has into us from both the Spirits and has added fragrance to fragrance.”
4. Others have narrated from abu al_Samit who has said the following. “He said, “Clay of paradise is the paradise of Eden, Jannat al-Ma’al-Washsha’, Jannat al-Na‘im, firdaws and al-Khuld. The clay from earth is from Makka, al-Madina, al-Kufa, Byat al-Maqdis and al-Ha’ir. 4 A number of our people has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from abu Nahshal who has said that Muhammad ibn ’Isma‘il narrated to me from abu Hamza al-Thumali who has said the following. “I heard abu Ja‘far (a.s.) say as herein below. “Allah has created us from A‘la ‘Illiyin (above the high above). He has created the hearts of our Shi‘a from what He has created us and He has created their bodies from below that, thus, their hearts incline towards us because they are created from what we are created. Then he recited this verse of the Holy Quran, “However, the records of the deeds of the virtuous ones will certainly be in ö illiy4 n (83:18). Would that you knew what ö illiy4 n is! (83:19). It is a comprehensively written Book (of records) (83:20). The ones nearest to God will bring it to public.” (83:21) Our enemies are created from Sijjin aand the hearts of their followers are created from what they are created and their bodies are created from below that, thus, their hearts incline to them because they are created from what they are created. Then he recited this verse of the Holy Quran. “Let them know that the records of the sinner’s deeds are in Sij4 n (83:7).Would that you knew what Sij4 n is!? (83:8). It is a comprehensively written Book (of records).” (83:9).”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Sinan from ibn Muskan from Sadir who has said the following. “I said to abu Ja‘far (a.s.), ‘I just left your supporters and followers opposing and disdaining each other.” The narrator has said that The Imam (a.s.) then said, “What do you have to do with their conditions. People have three obligations. They must recognize the Imams, submit to the instructions they have received from the Imams and refer to them in their disputes and differences.”
2. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from ‘Abdallah al-Kahili who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘If a people would worship Allah only Who has no partner, maintain the prayers, pay Zakat, perform Hajj of the House and fast in the month of Ramadan but say about something that Allah or the Messenger of Allah has done, would that it had been done differently or find such feelings in their hearts in this they will be considered as polytheists. He then recited this verse of the Holy Quran. “I swear by your Lord that they will not be considered believers until they let you judge their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of God.” (4:65). Abu ‘Abdallah (a.s.) then said, “You have to be submissive (before Allaah).”
3. mdd ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from Zayd al-Shahham who has said the following. “I said to abu ‘Abdallah (a.s.), ‘Among us there is a man called Kulayb. Nothing comes from you but that he says, “I submit to it.” Thus, we call him, “Kulayb, the submissive.” The narrator has said that The Imam (a.s.) expressed kindness towards him and prayed and then said, “Do you know what submission is?” We remained silent. The Imam (a.s.) said, “That, by Allah, is al-Ikhbat in the words of Allah, the Most Majestic, the Most gracious, ‘The righteously striving believers who are humble before their Lord, .” (11:23)”
4. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban from Muhammad ibn Muslim from abu Ja‘far (a.s.) about the words of Allah, the Most Holy, the Most High, “Whoever achieves virtue will have its merit increased. . .” (42:23) The Imam (a.s.) said, ‘achievement’ refers to one’s submission to us, his speaking the truth from us and not to ascribe any lies to us.”
5. Ali ibn Muhammad has narrated from ‘Abdallah ibn Ahmad ibn Muhammad al-Barqi from his fahter from Muhammad ibn ‘Abd al-Hamid from Mansur ibn Yunus from Bashir al-Dahhan from Kamil al-Tammar who has said the following. “Abu Ja‘far (a.s.) has said, “Triumphant indeed are the believers,” (23:1) Do you know who they are?” I said, “You know best.” He said, Triumphant indeed are the believers, who are Muslims (submissive to Allah). The Muslims are noble people. The believers are rare. Congratulations to the believers.”
6. Ali ibn Muhammad has narrated from certain person of our people from al-Khashshab from al-‘Abbass ibn ‘Amir from Rabi‘ al-Musalli from Yahya ibn Zakariya al-Ansari who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘Whoever loves to have a complete belief he must say, “Everything that I say is from the family of Muhammad whether those that they kept secret or those that they made public those that have reached me from them and those that have not reached me.”
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhayna from Zurara or Burayd who has said the following. “Abu Ja‘far (a.s.) has said, ‘Allah has addressed Amir al-Mu’minin (a.s.) in His book.” The narrator has said that asked him, “where and in which passage?” He said, “It is in His words that read, “If they ever do injustice to themselves and come to you (Muhammad) asking for God’s forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful. (4:64) “I swear by your Lord that they will not be considered believers until they let you judge their disputes (on the issue of their agreement not to allow the leadership pass to the descendants of Hashim). Then they will find nothing in their souls to prevent them from accepting your judgment, (to condemn or forgive them) thus, submitting themselves to the will of God.” (4:65) “
8. Ahmad ibn Mihran (may Allah grant him blessings) has narrated from from ‘Abd al-‘Azim al-Hassani from Ali ibn Asbat from Ali ibn ‘Aqaba from al-Hakam ibn Ayman from abu Basir who has said the following. “Once I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Majestic, the Most gracious. “. .those of Our servants who listen to the words and only follow the best ones. .” .(39:18) The Imam (a.s.) said, “They are those who are submissive to the (commands) of Ahl al-Bayt of Muhammad (s.a). It is those who when hearing a hadith do not add anything thereto or omit anything therefrom. They present it just as they have heard.”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhayna from Fudayl who has said the following. “abu Ja‘far (a.s.) looked at the people perform Tawaf (walking around the Ka‘ba seven times) and said, “This is how they used to perform Tawaf in the times ignorance (pre-Islamic era). What they are required to do is to perform Tawaf and come to us, declare their support and love for us and express their help for us. The Imam (a.s.) then recited this verse of the Holy Quran. “Lord, fill the hearts of the people with love for them . .” (14:37)
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Dawud ibn al-Ni‘man from abu ‘Ubayda who has said the following. “I heard abu Ja‘far say, (a.s.) when he saw people in Makka and what they were doing, “Activities like those in the days of ignorance. By Allah, they are not commanded to do as suCh What they are commanded to do is to complete their Hajj, relieve themselves of the obligations of vows and visit us to inform us of their support and express their help before us.”
3. Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from ibn al-Faddal all from abu Jamila from Khalid ibn ‘Ammar from Sadir who has said the following. “I heard abu Ja‘far (a.s.) when he was coming in and I was going out and he held my hand and then said, “Turn to the al-Bayt (house). O Sadir, what people are, in fact, commanded to do is to come to these stones, perform Tawaf around them (walk seven times around) then come to us declare their support to us. That is what Allah has said, “. .I am All-forgiving to the righteously striving believers who repent and follow the right guidance.” (20:82) Then he pointed his hand to his chest –to our Leadership with Divine Authority. Then he said, “O Sadi, would you like me to show you who create obstacles on the way of Allah.” Then he looked at abu Hanifa and Sufyan al-Thuri of that time. They a circle of people around them. He then said, “These are the ones who create obstacles on the way of Allah without guidance from Allah and a clear book. Would that these malignant ones sit in their homes. When people search around and would not find anyone to inform them of the guidance of Allah, the Most Holy, the Most High, and His messenger they would come to us and we would inform them of the guidance of Allah, the Most Holy, the Most High, and His Messenger.”
1. A number of our people has narrated has narrated from Ahmad ibn Muhammad from ibn Sinan from Masma‘ Kirdin al-Basri who has said the following. “I used to eat one meal in twenty four hours. I would ask permission to see abu ‘Abdallah (a.s.) at such time that I would expect that their table cloth is collected and they have fished their meal. When I would arrive he would ask to return the table cloth. I would find food in it but it would not harm me while if I would eat with others again I could not do so and it would become very difficult for me to sleep because of gases. I complained about it before the Imam (a.s.) and said that if I would eat from your table it does not harm me. He said, “O abu Sayyar, it is because you eat from the table of the virtuous people. Angels shake hands with them on their furnishings.” The narrator has said that I then asked, “Do they (angels) appear to you?” He has said, “The Imam (a.s.) wiped his hand over one of his children and said, ‘They are more kind to our children than we ourselves are.”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Muhammad ibn al-Qasim from al-Husayn ibn abu al-‘Ala’ who has said the following. “Once Abu ‘Abdallah (a.s.) said, ‘O Husayn, tapping his hand on a cushion in the house, saying, ‘Cushions on which for a long time angels have been leaning and perhaps we pick up some of their fluff around.”
3. Muhammad has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam who hassaaid that Malik ibn ‘Atiyya al-Ahmasi narrated to him from abu Hamza al-Thumali who has said the following. “Once I went to see Ali ibn al-Husayn (a.s.) and I became confounded in the room for an hour then I went inside the house while he was picking up things and would give to someone behind the curtain. I then said, may Allah take my soul in service for your cause, What was that thing that I saw you picking up?” The Imam (a.s.) said, “The fuzz from the angels when they come to meet us and we use it amuse our children.” I then said, may Allah take my soul in service for your cause, do they they come to you?” The Imam (a.s.) said, “O abu Hamza, they become crowded over our furnishings.”
4. Muhammad has narrated from Muhammad ibn al-Hassan from Muhammad ibn Aslam from Ali ibn abu Hamza who has said the following. “I heard abu al-Hassan (a.s.) say, ‘Every angels that Allah sends down for a task that angel first begins with meeting the Imam to present the task to him. The presence of Imam, Leader with Divine Authority is the scene of great mix of the angels from Allah, the Most Holy, the Most High.”
1. Certain persons of our people have narrated from Muhammad ibn Ali from Yahya ibn Musawir from Sa‘d al-Askaf who has said the following. “On one of the occasion of my meeting with abu Ja‘far (a.s.) when I went tosee him he asked me to wait until the sun became very hot on me. I tried to follow the shadow from the sun. No very long thereafter a people came out of his presence that looked like locusts dressed in large gowns and very oale and slim due to extensive worshipping. Their beautiful scene made me to forget other things. When I went in the presence of the Imam (a.s.) he said, “I am afraid I caused you hardships.” I said, “Yes, it was difficult but, by Allah, I forgot other things when I saw them. A people passed by the like of whose beauty I had not seen before. They looked like locusts and pale and slim due to worshipping a great deal.” The Imam (a.s.) said, “O Sa‘d , did you see them?” I said, “Yes, I saw them.” The Imam (a.s.) said, “They are your brethren from Jinns.” The narrator has said that he asked The Imam (a.s.), “Do they come to you?” He said, “Yes, they come to us for religious instructions and to learn the lawful and unlawful matters.”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Hassa’n from Ibrahim ibn ’Isma‘il from ibn Jabal who has said the following. “Once we were in front of the door of the house of abu ‘Abdallah (a.s.) that a people who looked Indian gypsies came out with loin clothe and covering on them. We asked abu ‘‘Abdallah (a.s.) about them and he said, “They were your brethren from Jinns.”
Daif· 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.
