The Book of Divine Authority (al-Hujja)

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   4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ ضُرَيْسٍ الْكُنَاسِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ وَعِنْدَهُ أُنَاسٌ مِنْ أَصْحَابِهِ عَجِبْتُ مِنْ قَوْمٍ يَتَوَلَّوْنَا وَيَجْعَلُونَا أَئِمَّةً وَيَصِفُونَ أَنَّ طَاعَتَنَا مُفْتَرَضَةٌ عَلَيْهِمْ كَطَاعَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ يَكْسِرُونَ حُجَّتَهُمْ وَيَخْصِمُونَ أَنْفُسَهُمْ بِضَعْفِ قُلُوبِهِمْ فَيَنْقُصُونَا حَقَّنَا وَيَعِيبُونَ ذَلِكَ عَلَى مَنْ أَعْطَاهُ الله بُرْهَانَ حَقِّ مَعْرِفَتِنَا وَالتَّسْلِيمَ لامْرِنَا أَ تَرَوْنَ أَنَّ الله تَبَارَكَ وَتَعَالَى افْتَرَضَ طَاعَةَ أَوْلِيَائِهِ عَلَى عِبَادِهِ ثُمَّ يُخْفِي عَنْهُمْ أَخْبَارَ السَّمَاوَاتِ وَالارْضِ وَيَقْطَعُ عَنْهُمْ مَوَادَّ الْعِلْمِ فِيمَا يَرِدُ عَلَيْهِمْ مِمَّا فِيهِ قِوَامُ دِينِهِمْ فَقَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا كَانَ مِنْ أَمْرِ قِيَامِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَالْحَسَنِ وَالْحُسَيْنِ (عَلَيْهِ السَّلام) وَخُرُوجِهِمْ وَقِيَامِهِمْ بِدِينِ الله عَزَّ ذِكْرُهُ وَمَا أُصِيبُوا مِنْ قَتْلِ الطَّوَاغِيتِ إِيَّاهُمْ وَالظَّفَرِ بِهِمْ حَتَّى قُتِلُوا وَغُلِبُوا فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا حُمْرَانُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ كَانَ قَدَّرَ ذَلِكَ عَلَيْهِمْ وَقَضَاهُ وَأَمْضَاهُ وَحَتَمَهُ عَلَى سَبِيلِ الاخْتِيَارِ ثُمَّ أَجْرَاهُ فَبِتَقَدُّمِ عِلْمٍ إِلَيْهِمْ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَامَ عَلِيٌّ وَالْحَسَنُ وَالْحُسَيْنُ (عَلَيْهِ السَّلام) وَبِعِلْمٍ صَمَتَ مَنْ صَمَتَ مِنَّا وَلَوْ أَنَّهُمْ يَا حُمْرَانُ حَيْثُ نَزَلَ بِهِمْ مَا نَزَلَ مِنْ أَمْرِ الله عَزَّ وَجَلَّ وَإِظْهَارِ الطَّوَاغِيتِ عَلَيْهِمْ سَأَلُوا الله عَزَّ وَجَلَّ أَنْ يَدْفَعَ عَنْهُمْ ذَلِكَ وَأَلَحُّوا عَلَيْهِ فِي طَلَبِ إِزَالَةِ مُلْكِ الطَّوَاغِيتِ وَذَهَابِ مُلْكِهِمْ إِذاً لاجَابَهُمْ وَدَفَعَ ذَلِكَ عَنْهُمْ ثُمَّ كَانَ انْقِضَاءُ مُدَّةِ الطَّوَاغِيتِ وَذَهَابُ مُلْكِهِمْ أَسْرَعَ مِنْ سِلْكٍ مَنْظُومٍ انْقَطَعَ فَتَبَدَّدَ وَمَا كَانَ ذَلِكَ الَّذِي أَصَابَهُمْ يَا حُمْرَانُ لِذَنْبٍ اقْتَرَفُوهُ وَلا لِعُقُوبَةِ مَعْصِيَةٍ خَالَفُوا الله فِيهَا وَلَكِنْ لِمَنَازِلَ وَكَرَامَةٍ مِنَ الله أَرَادَ أَنْ يَبْلُغُوهَا فَلا تَذْهَبَنَّ بِكَ الْمَذَاهِبُ فِيهِمْ.

   4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Durays al-Kunasi who has said that he heard abu Ja‘far (a.s.) the following to an audience of his companions. “What an strange case is the case with a group of followers! They acknowledge us as the Divine authority over themselves, accept us as their Imam and say that obedience to us is obligatory just as is the case with the Messenger of Allah. They then destroy the veracity of their belief as such and dispute against their own selves due to weakness of their hearts. They then diminish our right and blame those whom Allah has granted evidence to know us as it should be and the (abulity) to submit themselves to our Divine authority. Do you not consider that how would Allah, the Most Holy, the Most High, make it obligatory to obey those who possess Divine authority over his servants and then hide from them (people who possess Divine authority) `the new of the heaves and the earth? How would He cut them off of the sources of knowledge that might come to them to maintain their religion?” Humran then said to the Imam (a.s.), “May Allah, take my soul in service for your cause, how would you explain the case of the uprising of Ali ibn abu Talib, al-Hassan and al-Husayn (a.s.)? They came out and rose up for the cause of Allah, Whose mention is so Majestic. How much they suffered and how mercilessly were they murdered at the hands of the rebels? They were defeated, murdered and over powered.” Abu Ja‘far (a.s.) then said, “O Humran, Allah, the Most Holy, the Most High, had determined it on them. He had decreed, approved and made it unavoidable though the voluntary manner. He then allowed to take place. It, thus, happened with a pre-existing knowledge that had come to them from the Messenger of Allah. Ali al-Hassan and al-Husayn (a.s.) rose up for the cause of Allah with full knowledge of the consequences and remained silent from us those who remained silent. Had they, O Humran, when facing what Allah, the Most Holy, the Most High, made them to face and suffer defeat at the hands of the rebels, asked Allah, the Most Holy, the Most High, to remove their suffering and would implore Him to destroy the government and kingdom of the rebels He would have answered their prayers and would grant them relief. In such case the destruction of the governments of the rebels and the ending of their time would take place quicker than the dispersal under a great pressure, of beads threaded together. The suffering, O Humran, that befell them, because of the sins that they might have committed or the punishment for their opposition to Allah. It was because of the high marvelous position that Allah had prepared and wanted them to reaCh Do not let people’s opinions take you away from the right path.”

   • Sahih· al-Majlisi
   • لم يخرجه· al-Behbudi
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   5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) بِمِنًى عَنْ خَمْسِمِائَةِ حَرْفٍ مِنَ الْكَلامِ فَأَقْبَلْتُ أَقُولُ يَقُولُونَ كَذَا وَكَذَا قَالَ فَيَقُولُ قُلْ كَذَا وَكَذَا قُلْتُ جُعِلْتُ فِدَاكَ هَذَا الْحَلالُ وَهَذَا الْحَرَامُ أَعْلَمُ أَنَّكَ صَاحِبُهُ وَأَنَّكَ أَعْلَمُ النَّاسِ بِهِ وَهَذَا هُوَ الْكَلامُ فَقَالَ لِي وَيْكَ يَا هِشَامُ لا يَحْتَجُّ الله تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ بِحُجَّةٍ لا يَكُونُ عِنْدَهُ كُلُّ مَا يَحْتَاجُونَ إِلَيْهِ.

   5. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma‘bad from Hisham ibn al-Hakam who has said the following. “I asked abu ‘Abdallah (a.s.) at Mina five hundred letters from al-Kalam (theology). I asked the Imam (a.s.), “They say that he has said so and so.” Then he says, “You say so and so.” I then said to the Imam (a.s.), “May Allah, take my soul in service for your cause, “This is lawful and that is not lawful. I know that you are the authority in this and you are the most knowledgeable person in it and this is al-Kalam.” The Imam (a.s.) said to me, “O poor, Hisham, Allah, the Most Holy, the Most High, does not require any duty from His creatures without first availing them all that they need to comply with the command.”

   • Majhul· al-Majlisi
   • لم يخرجه· al-Behbudi
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   6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لا وَالله لا يَكُونُ عَالِمٌ جَاهِلاً أَبَداً عَالِماً بِشَيْ‏ءٍ جَاهِلاً بِشَيْ‏ءٍ ثُمَّ قَالَ الله أَجَلُّ وَأَعَزُّ وَأَكْرَمُ مِنْ أَنْ يَفْرِضَ طَاعَةَ عَبْدٍ يَحْجُبُ عَنْهُ عِلْمَ سَمَائِهِ وَأَرْضِهِ ثُمَّ قَالَ لا يَحْجُبُ ذَلِكَ عَنْهُ.

   6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from Muhammad ibn al-Fudayl from abu Hamzah who has that he heard abu Ja‘far (a.s.) say the following. “No, I swear by Allah, the scholar (who possesses Divine authority) is never ignorant or knowledgeable in something and ignorant of other things. The Imam (a.s.) then said, “Allah, the Most Holy, Most High and Most Gracious, is far exalted and above imposing the obedience of a servant (of His) on the others and then hide the knowledge of things in the heavens and on earth from him and then say, “Do not hide that from him.”

   • Majhul· al-Majlisi
   • لم يخرجه· al-Behbudi
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   1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ عَبْدِ الله بْنِ سُلَيْمَانَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ جَبْرَئِيلَ (عَلَيْهِ السَّلام) أَتَى رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرُمَّانَتَيْنِ فَأَكَلَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِحْدَاهُمَا وَكَسَرَ الاخْرَى بِنِصْفَيْنِ فَأَكَلَ نِصْفاً وَأَطْعَمَ عَلِيّاً نِصْفاً ثُمَّ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا أَخِي هَلْ تَدْرِي مَا هَاتَانِ الرُّمَّانَتَانِ قَالَ لا قَالَ أَمَّا الاولَى فَالنُّبُوَّةُ لَيْسَ لَكَ فِيهَا نَصِيبٌ وَأَمَّا الاخْرَى فَالْعِلْمُ أَنْتَ شَرِيكِي فِيهِ فَقُلْتُ أَصْلَحَكَ الله كَيْفَ كَانَ يَكُونُ شَرِيكَهُ فِيهِ قَالَ لَمْ يُعَلِّمِ الله مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) عِلْماً إِلا وَأَمَرَهُ أَنْ يُعَلِّمَهُ عَلِيّاً (عَلَيْهِ السَّلام )

   1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhayna from ‘Abdallah ibn Sulayman from Humran ibn A‘yan from abu ‘Abdallah (a.s.) who has said the following. “Once Jibril came to the Messenger of Allah and brought him two pieces of pomegranates. The Messenger of Allah ate one of them and broke the other one into two pieces. He then ate one half and fed the other half to Ali (a.s.). The Messenger of Allah said, “O my brother, do you know what those pieces of pomegranates were?” He said, “No, I do not know.” He then said, “The first one was prophet-hood. There is no share in it for you. The other one is knowledge in which you’re my partner.” I then said, “May Allah keep you well, how was that?” He would be his partner in it?” He said, “Allah did not teach any knowledge but that He commanded him to teach it to Ali (a.s.).”

   • Majhul· al-Majlisi
   • لم يخرجه· al-Behbudi
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   2ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَزَلَ جَبْرَئِيلُ (عَلَيْهِ السَّلام) عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرُمَّانَتَيْنِ مِنَ الْجَنَّةِ فَأَعْطَاهُ إِيَّاهُمَا فَأَكَلَ وَاحِدَةً وَكَسَرَ الاخْرَى بِنِصْفَيْنِ فَأَعْطَى عَلِيّاً (عَلَيْهِ السَّلام) نِصْفَهَا فَأَكَلَهَا فَقَالَ يَا عَلِيُّ أَمَّا الرُّمَّانَةُ الاولَى الَّتِي أَكَلْتُهَا فَالنُّبُوَّةُ لَيْسَ لَكَ فِيهَا شَيْ‏ءٌ وَأَمَّا الاخْرَى فَهُوَ الْعِلْمُ فَأَنْتَ شَرِيكِي فِيهِ.

   2. Ali has narrated from his father from ibn abu ‘Umayr from ibn ‘Udhaynah from Zurarah from abu Ja‘far (a.s.) who has said the following. “Once Jibril brought from Paradise two pieces of pomegranate to the Messenger of Allah and brought him two pieces of pomegranates. The Messenger of Allah ate one of them and broke the other one into two pieces. He then ate one half and gave the other half to Ali (a.s.) who also ate it (a.s.). The Messenger of Allah said, “The first one that I ate was prophet-hood. There is no share in it for you. The other one is knowledge in which you are my partner.”

   • Hasan· al-Majlisi
   • لم يخرجه· al-Behbudi
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   3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ نَزَلَ جَبْرَئِيلُ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِرُمَّانَتَيْنِ مِنَ الْجَنَّةِ فَلَقِيَهُ علي (عَلَيْهِ السَّلام) فَقَالَ مَا هَاتَانِ الرُّمَّانَتَانِ اللَّتَانِ فِي يَدِكَ فَقَالَ أَمَّا هَذِهِ فَالنُّبُوَّةُ لَيْسَ لَكَ فِيهَا نَصِيبٌ وَأَمَّا هَذِهِ فَالْعِلْمُ ثُمَّ فَلَقَهَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِنِصْفَيْنِ فَأَعْطَاهُ نِصْفَهَا وَأَخَذَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نِصْفَهَا ثُمَّ قَالَ أَنْتَ شَرِيكِي فِيهِ وَأَنَا شَرِيكُكَ فِيهِ قَالَ فَلَمْ يَعْلَمْ وَالله رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَرْفاً مِمَّا عَلَّمَهُ الله عَزَّ وَجَلَّ إِلا وَقَدْ عَلَّمَهُ عَلِيّاً ثُمَّ انْتَهَى الْعِلْمُ إِلَيْنَا ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِهِ.

   3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Abd al-Hamid from Mansur ibn Yunus from ibn ’Udhaynah from Muhammad ibn Muslim who has said that he heard abu Ja‘far (a.s.) say the following. “Once Jibril descended to Muhammad (s.a) (and) brought two pieces of pomegranate from Paradise. Ali (a.s.) meet him and asked, “What (kind of ) pomegranate are those in your hands?” He replied, “As to this one, it is the Prophet-hood in which there is no share for you. As to this one, it is knowledge. Then the Messenger of Allah broke it into two halves. He then gave one half and the Messenger of Allah kept the other half and then said, “You are my partner in it and I am your partner in it.” The Imam (a.s.) then said, “I swear by Allah that there was nothing of all the knowledge that was taught to the Messenger of Allah but that he taught them to Ali (a.s.) and thereafter knowledge was transferred to us. He then placed his hand over his chest.”

   • Muwaththaq· al-Majlisi
   • لم يخرجه· al-Behbudi
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   1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيٍّ السَّائِيِّ عَنْ أَبِي الْحَسَنِ الاوَّلِ مُوسَى (عَلَيْهِ السَّلام) قَالَ قَالَ مَبْلَغُ عِلْمِنَا عَلَى ثَلاثَةِ وُجُوهٍ مَاضٍ وَغَابِرٍ وَحَادِثٍ فَأَمَّا الْمَاضِي فَمُفَسَّرٌ وَأَمَّا الْغَابِرُ فَمَزْبُورٌ وَأَمَّا الْحَادِثُ فَقَذْفٌ فِي الْقُلُوبِ وَنَقْرٌ فِي الاسْمَاعِ وَهُوَ أَفْضَلُ عِلْمِنَا وَلا نَبِيَّ بَعْدَ نَبِيِّنَا.

   1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma‘il from his paternal uncle Hamzah ibn Bazi‘ from Ali as-Sa’I from abu al-Hassan, the first, Musa (a.s.) who has said the folloowing. “The totality of our knowledge is of three aspects. Knowledge of the past, future and that coming into being. The knowledge of the past is that which is interpreted. The knowledg eot he future is that which is written and the knowledge of that which come into being is the kind that is thrown into the hearts and is heard by the ears and this is best aspect of our knowledge and there is no prophet after our Holy Prophet (s.a.).”

   • Sahih (apparently)· al-Majlisi
   • لم يخرجه· al-Behbudi
8. 685Al-KafiCopy

   2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنْ عَلِيِّ بْنِ مُوسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ أَخْبِرْنِي عَنْ عِلْمِ عَالِمِكُمْ قَالَ وِرَاثَةٌ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنْ علي (عَلَيْهِ السَّلام) قَالَ قُلْتُ إِنَّا نَتَحَدَّثُ أَنَّهُ يُقْذَفُ فِي قُلُوبِكُمْ وَيُنْكَتُ فِي آذَانِكُمْ قَالَ أَوْ ذَاكَ.

   2. Muhammad ibn Yahya has narrated Ahmad ibn abu Zahir from Ali ibn Musa from Safwan ibn Yahya from al-Harith ibn al-Mughirah who has said that he asked abu ‘Abdallah (a.s.) the following. “Tell me about the knowledge of your scholar.” He said, “It is inherited from the Messenger of Allah and from Ali (a.s.).” The narrator has said that he asked him, “We narrate that it is thrown into your hearts and is dotted in your ears.” He then said, “Is that so?”

   • Majhul· al-Majlisi
   • لم يخرجه· al-Behbudi
9. 686Al-KafiCopy

   3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) رُوِّينَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ عِلْمَنَا غَابِرٌ وَمَزْبُورٌ وَنَكْتٌ فِي الْقُلُوبِ وَنَقْرٌ فِي الاسْمَاعِ فَقَالَ أَمَّا الْغَابِرُ فَمَا تَقَدَّمَ مِنْ عِلْمِنَا وَأَمَّا الْمَزْبُورُ فَمَا يَأْتِينَا وَأَمَّا النَّكْتُ فِي الْقُلُوبِ فَإِلْهَامٌ وَأَمَّا النَّقْرُ فِي الاسْمَاعِ فَأَمْرُ الْمَلَكِ.

   3. Ali ibn Ibrahim has narrated from his father from the person who narrated (it) to him from al-Mufaddal ibn ‘Umar who has said that he said to abu al-Hassan (a.s.) the following. “We narrate from abu ‘Abdallah (a.s.) that he has said, ‘Our knowledge consists (of the knowledge of the things) of past, of the written nature, that which is dotted in the hearts and that which is struck against the ears. He then said, “As for that about the matters of the past is that which is passed our knowledge. That which is written is the kind that will come in future. That which is dotted into the hearts is the inspired kind and that which is struck against the ears is the order of the angel.”

   • Daif (per the well-known view)· al-Majlisi
   • لم يخرجه· al-Behbudi
10. 687Al-KafiCopy

    1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لَوْ كَانَ لالْسِنَتِكُمْ أَوْكِيَةٌ لَحَدَّثْتُ كُلَّ امْرِئٍ بِمَا لَهُ وَعَلَيْهِ.

    1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadala ibn Ayyub from Aban ibn ‘Uthman from ‘Abd al-Wahid ibn al-Mukhtar who has that abu Ja‘far (a.s.) has said the following. “Had there been a thing (zip) to contain (to sack) your tongues I would have spoken to everyone about what is for or against him.”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
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    2ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ عَبْدِ الله بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا بَصِيرٍ يَقُولُ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مِنْ أَيْنَ أَصَابَ أَصْحَابَ عَلِيٍّ مَا أَصَابَهُمْ مَعَ عِلْمِهِمْ بِمَنَايَاهُمْ وَبَلايَاهُمْ قَالَ فَأَجَابَنِي شِبْهَ الْمُغْضَبِ مِمَّنْ ذَلِكَ إِلا مِنْهُمْ فَقُلْتُ مَا يَمْنَعُكَ جُعِلْتُ فِدَاكَ قَالَ ذَلِكَ بَابٌ أُغْلِقَ إِلا أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتٌ عَلَيْهِمَا فَتَحَ مِنْهُ شَيْئاً يَسِيراً ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ إِنَّ أُولَئِكَ كَانَتْ عَلَى أَفْوَاهِهِمْ أَوْكِيَةٌ.

    2. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from ibn Sinan from ‘Abdallah ibn Muskan who has said that he heard abu Basir say that he said to abu ‘Abdallah (a.s.) the following. “What made the supporters of Ali (a.s.) suffer the troubles despite the fact that they knew about their deaths and (causes of their) suffering?” the Imam (a.s.) replied me in a way as if he seemed angry, “from who could it come except from their own selves.?” I then asked, “What prevents you, may Allah take my soul in service for your cause, from telling it all (to your friends). The Imam (a.s.) said, “It is a door that is closed door except that al-Husayn ibn Ali (a.s.) opened it to a small degree (told a few things about future to his supporters just before their martyrdom).” The Imam (a.s.) then said, “O abu Muhammad, those people had a tie (zip) over their mouths.”

    • Daif· al-Majlisi
    • لم يخرجه· al-Behbudi
12. 689Al-KafiCopy

    1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ النَّحْوِيِّ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَسَمِعْتُهُ يَقُولُ إِنَّ الله عَزَّ وَجَلَّ أَدَّبَ نَبِيَّهُ عَلَى مَحَبَّتِهِ فَقَالَ وَإِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ عَزَّ وَجَلَّ وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَقَالَ عَزَّ وَجَلَّ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله قَالَ ثُمَّ قَالَ وَإِنَّ نَبِيَّ الله فَوَّضَ إِلَى عَلِيٍّ وَائْتَمَنَهُ فَسَلَّمْتُمْ وَجَحَدَ النَّاسُ فَوَ الله لَنُحِبُّكُمْ أَنْ تَقُولُوا إِذَا قُلْنَا وَأَنْ تَصْمُتُوا إِذَا صَمَتْنَا وَنَحْنُ فِيمَا بَيْنَكُمْ وَبَيْنَ الله عَزَّ وَجَلَّ مَا جَعَلَ الله لاحَدٍ خَيْراً فِي خِلافِ أَمْرِنَا. عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ ثُمَّ ذَكَرَ نَحْوَهُ.

    1. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from Ali ibn Isma‘il from Safwan ibn Yahya from ‘Asim ibn Humayd from abu Ishaq al-Nahwi who has said that he went see abu ‘Abdallah (a.s.) and heard him say the following. “Allah, the Most Holy, the Most High, discipline and education His Messenger with His and said, “You certainly possess a great degree of moral discipline and education.” (64:4) He then let him be in charge as He, the Most Holy, the Most High, has said, “. .whatever the Messenger brings to you, you must take it (obey) and whatever he prohibits you, you must desist from. .” (59:7) Allah, the Most Holy, the Most High, has said, “. . whoever obeys the Messenger, he has obeyed Allah. .” (4:80)” The narrator has said that then the Imam (a.s.) said, “The Prophet of Allah then let Ali and the Imams be the in charge (of the religious matters) and you then acknowledged it while others denied it. I swear by Allah, we love you to say when we say and remain silent when we remain silent. We are between you and Allah, the Most Holy, the Most High. Allah has not placed any goodness in the opposition to us.” A number of our people has narrated from Ahmad ibn Muhammad from abu Najran from ‘Asim ibn Humayd from abu Ishaq who has said that heard abu Ja‘far (a.s.) say the following. He cited a hadith similar to the above one.

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    2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ بَكَّارِ بْنِ بَكْرٍ عَنْ مُوسَى بْنِ أَشْيَمَ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَسَأَلَهُ رَجُلٌ عَنْ آيَةٍ مِنْ كِتَابِ الله عَزَّ وَجَلَّ فَأَخْبَرَهُ بِهَا ثُمَّ دَخَلَ عَلَيْهِ دَاخِلٌ فَسَأَلَهُ عَنْ تِلْكَ الايَةِ فَأَخْبَرَهُ بِخِلافِ مَا أَخْبَرَ بِهِ الاوَّلَ فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ الله حَتَّى كَأَنَّ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ فَقُلْتُ فِي نَفْسِي تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لا يُخْطِئُ فِي الْوَاوِ وَشِبْهِهِ وَجِئْتُ إِلَى هَذَا يُخْطِئُ هَذَا الْخَطَأَ كُلَّهُ فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ الايَةِ فَأَخْبَرَهُ بِخِلافِ مَا أَخْبَرَنِي وَأَخْبَرَ صَاحِبَيَّ فَسَكَنَتْ نَفْسِي فَعَلِمْتُ أَنَّ ذَلِكَ مِنْهُ تَقِيَّةٌ قَالَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي يَا ابْنَ أَشْيَمَ إِنَّ الله عَزَّ وَجَلَّ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ فَقَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ وَفَوَّضَ إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ فَوَّضَهُ إِلَيْنَا.

    2. Ali ibn Ibrahim has narrated from his father from Yahya ibn abu ‘Umran from Yunus from Bakkar ibn Bakr from Musa ibn ’Ushaym who has said the following. “I was in presence o abu ‘Abdallah (a.s.) a man asked him about a verse of the book of Allah, the Most Holy, the Most High. The Imam (a.s.) explained it to him. Then another person came to see the Imam (a.s.) and asked him about the same verse. The Imam (a.s.) gave him a different explanation. This made as many things to my mind as Allah willed, as if my heart would have been shredded with knives. I then said to myself, “I left abu Qatada in Syria who would not make a mistake in even the letter ‘waw’ and now I have come to this man who makes all this mistake. At this another person came in to see him and asked him about the same verse. He then explained to him completely different from what he had explained to me and to the man just before. My soul relaxed at this point and I came to know that it was because of fear. He has said that then he (the Imam (a.s.) turned to me and said, “O ibn ’Ushaym, Allah, the Most Holy, the Most High, made Solomon son of David in charge (of religious matters) and said, “This is our gift to you, you may do with it favors to others or with hold without being held responsible for anything. .” (38:39). He also made His Prophet the in charge and said, “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) Of whatever the Messenger of Allah is made in charge he has made us the in charge thereof.”

    • Daif· al-Majlisi
    • لم يخرجه· al-Behbudi
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    3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَأَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولانِ إِنَّ الله عَزَّ وَجَلَّ فَوَّضَ إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلا هَذِهِ الايَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا.

    3. A number of our people has narrated from Ahmad ibn Muhammad from al-Hajjal from Tha‘labah that Zurarah who has said that he heard abu Ja‘far and abu ‘Abdallah (a.s.) say the following. “Allah, the Most Holy, the Most High has made the Holy Prophet in charge of the affairs of His creatures to see how their obedience is. He then recited this verse of Holy Quran, “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7)

    • Sahih· al-Majlisi
    • لم يخرجه· al-Behbudi
15. 692Al-KafiCopy

    4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لِبَعْضِ أَصْحَابِ قَيْسٍ الْمَاصِرِ إِنَّ الله عَزَّ وَجَلَّ أَدَّبَ نَبِيَّهُ فَأَحْسَنَ أَدَبَهُ فَلَمَّا أَكْمَلَ لَهُ الادَبَ قَالَ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ ثُمَّ فَوَّضَ إِلَيْهِ أَمْرَ الدِّينِ وَالامَّةِ لِيَسُوسَ عِبَادَهُ فَقَالَ عَزَّ وَجَلَّ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ مُسَدَّداً مُوَفَّقاً مُؤَيَّداً بِرُوحِ الْقُدُسِ لا يَزِلُّ وَلا يُخْطِئُ فِي شَيْ‏ءٍ مِمَّا يَسُوسُ بِهِ الْخَلْقَ فَتَأَدَّبَ بِ‏آدَابِ الله ثُمَّ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ الصَّلاةَ رَكْعَتَيْنِ رَكْعَتَيْنِ عَشْرَ رَكَعَاتٍ فَأَضَافَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلَى الرَّكْعَتَيْنِ رَكْعَتَيْنِ وَإِلَى الْمَغْرِبِ رَكْعَةً فَصَارَتْ عَدِيلَ الْفَرِيضَةِ لا يَجُوزُ تَرْكُهُنَّ إِلا فِي سَفَرٍ وَأَفْرَدَ الرَّكْعَةَ فِي الْمَغْرِبِ فَتَرَكَهَا قَائِمَةً فِي السَّفَرِ وَالْحَضَرِ فَأَجَازَ الله عَزَّ وَجَلَّ لَهُ ذَلِكَ كُلَّهُ فَصَارَتِ الْفَرِيضَةُ سَبْعَ عَشْرَةَ رَكْعَةً ثُمَّ سَنَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) النَّوَافِلَ أَرْبَعاً وَثَلاثِينَ رَكْعَةً مِثْلَيِ الْفَرِيضَةِ فَأَجَازَ الله عَزَّ وَجَلَّ لَهُ ذَلِكَ وَالْفَرِيضَةُ وَالنَّافِلَةُ إِحْدَى وَخَمْسُونَ رَكْعَةً مِنْهَا رَكْعَتَانِ بَعْدَ الْعَتَمَةِ جَالِساً تُعَدُّ بِرَكْعَةٍ مَكَانَ الْوَتْرِ وَفَرَضَ الله فِي السَّنَةِ صَوْمَ شَهْرِ رَمَضَانَ وَسَنَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَوْمَ شَعْبَانَ وَثَلاثَةَ أَيَّامٍ فِي كُلِّ شَهْرٍ مِثْلَيِ الْفَرِيضَةِ فَأَجَازَ الله عَزَّ وَجَلَّ لَهُ ذَلِكَ وَحَرَّمَ الله عَزَّ وَجَلَّ الْخَمْرَ بِعَيْنِهَا وَحَرَّمَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الْمُسْكِرَ مِنْ كُلِّ شَرَابٍ فَأَجَازَ الله لَهُ ذَلِكَ كُلَّهُ وَعَافَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَشْيَاءَ وَكَرِهَهَا وَلَمْ يَنْهَ عَنْهَا نَهْيَ حَرَامٍ إِنَّمَا نَهَى عَنْهَا نَهْيَ إِعَافَةٍ وَكَرَاهَةٍ ثُمَّ رَخَّصَ فِيهَا فَصَارَ الاخْذُ بِرُخَصِهِ وَاجِباً عَلَى الْعِبَادِ كَوُجُوبِ مَا يَأْخُذُونَ بِنَهْيِهِ وَعَزَائِمِهِ وَلَمْ يُرَخِّصْ لَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِيمَا نَهَاهُمْ عَنْهُ نَهْيَ حَرَامٍ وَلا فِيمَا أَمَرَ بِهِ أَمْرَ فَرْضٍ لازِمٍ فَكَثِيرُ الْمُسْكِرِ مِنَ الاشْرِبَةِ نَهَاهُمْ عَنْهُ نَهْيَ حَرَامٍ لَمْ يُرَخِّصْ فِيهِ لاحَدٍ وَلَمْ يُرَخِّصْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لاحَدٍ تَقْصِيرَ الرَّكْعَتَيْنِ اللَّتَيْنِ ضَمَّهُمَا إِلَى مَا فَرَضَ الله عَزَّ وَجَلَّ بَلْ أَلْزَمَهُمْ ذَلِكَ إِلْزَاماً وَاجِباً لَمْ يُرَخِّصْ لاحَدٍ فِي شَيْ‏ءٍ مِنْ ذَلِكَ إِلا لِلْمُسَافِرِ وَلَيْسَ لاحَدٍ أَنْ يُرَخِّصَ شَيْئاً مَا لَمْ يُرَخِّصْهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَوَافَقَ أَمْرُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْرَ الله عَزَّ وَجَلَّ وَنَهْيُهُ نَهْيَ الله عَزَّ وَجَلَّ وَوَجَبَ عَلَى الْعِبَادِ التَّسْلِيمُ لَهُ كَالتَّسْلِيمِ لله تَبَارَكَ وَتَعَالَى.

    4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhayna from Fudayl ibn Yasar who has said that he heard abu ‘Abdallah say the following to some of the companions of Qays al-Masir. “Allah, the Most Holy, the Most High, discipline and education His Messenger. He then made his discipline and education to be the best. When his discipline and education was complete He said, “O Muhammad, you certainly possess a great degree of moral discipline and education. (64:4). Then He made him in charge of the affairs of the religion and the nation (Muslim) so he would manage the social matters of the His servants with wisdom. Allah, the Most Holy, the Most High, said, “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) The Messenger of Allah was protected, successful and supported by the Holy Spirit. He (the Messenger of Allah) does not slip, make a mistake in any of the matters of the management of the social matters of the creatures. He is educated with the education of Allah. Allah, the Most Holy, the Most High, commanded to perform the prayer in two and two Rak‘at form totalling ten Rak‘ats. The Messenger of Allah added two more Rak‘ats to each prayer and only one Rak‘at to the Maghrib prayer (the prayer at sun set). Such additions became just as the obligatory ones and it is not permissible to disregard them. They are obligatory at home and on a journey. Allah, the Most Holy, the Most High, granted him permission in all of it. Thus, the obligatory prayers became seventeen Rak‘ats. The Messenger of Allah then setup the tradition of optional prayers totaling thirty four Rak‘ats which is double the number of the optional prayers. Allah, the Most Holy, the Most High, granted him permission for this. All the optional and obligatory prayers total fifty one Rak‘ats of which there is two Rak‘ats in a sitting position after (al-‘atma) ‘Isha prayer which is counted as one Rak‘at in place of Witr. Allah made fasting of the month of Ramadan obligatory which comes only once in a year. The Messenger of Allah set up the tradition of fasting in the month of Sha‘ban and three days fasting of every month and the number of days in it totals twice as much as the obligatory fast. Allah, the Most Holy, the Most High, granted him permission for all of this. Allah, the Most Holy, the Most High, made just wine unlawful to consume. The Messenger of Allah pronounced all intoxicants drinks unlawful. Allah, the Most Holy, the Most High, granted him permission in this case also. The Messenger of Allah pronounced certain things as permissible and pronounced other things as detestable but did not declare them prohibited as unlawful. He only pronounced them prohibited in a permissible prohibition and detestable. He then spoke of such prohibitions as permissible but then such permissible matters became obligatory for the servants (of Allah) like the obligation of abiding by what is prohibited and determined. The Messenger of Allah did not grant permission in the matters that were prohibited as unlawful (to violate) prohibitions or what he pronounced as an order to follow as an obligation and binding. A great deal of the intoxicants drinks he pronounced as unlawful to consume and he did not grant permission to any one to consume them. The Messenger of Allah did not grant permission to anyone to further shorten the prayers tha consisted of two Rak‘ats that were added to what Allah, the Most Holy, the Most High, had made obligatory. In fact, He made them binding and necessary like an obligation. He did not grant permission to anyone in this matter except those on a journey. No one has the right to give permission in such issues until the Messenger of Allah grants permission. Thus, the order of the Messenger of Allah concord the orders of Allah, the Most Holy, the Most High. The prohibitions of the Messenger of Allah concord the prohibition of Allah, the Most Holy, the Most High. It has become obligatory for the servants (of Allah) to submit to his commands as it is obligatory for them to submit to the command of Allah, the Most Holy, the Most High.”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
16. 693Al-KafiCopy

    5ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ أَنَّهُ سَمِعَ أَبَا جَعْفَرٍ وَأَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولانِ إِنَّ الله تَبَارَكَ وَتَعَالَى فَوَّضَ إِلَى نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلا هَذِهِ الايَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا. مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ مِثْلَهُ.

    5. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Tha‘laba ibn Maymun from Zurarah who has said that he heard abu Ja‘far (a.s.) and abu ‘Abdallah (a.s.) say the following. “Allah, the Most Holy, the Most High, made His Prophet the in charge of His creatures to se how their obedience is. They then recited the following verse of the Holy Quran. “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7)” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from Tha‘laba ibn Maymun from Zurara a similar hadit.

    • Muwaththaq, like Sahih· al-Majlisi
    • لم يخرجه· al-Behbudi
17. 694Al-KafiCopy

    6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى أَدَّبَ نَبِيَّهُ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا انْتَهَى بِهِ إِلَى مَا أَرَادَ قَالَ لَهُ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ فَفَوَّضَ إِلَيْهِ دِينَهُ فَقَالَ وَما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا وَإِنَّ الله عَزَّ وَجَلَّ فَرَضَ الْفَرَائِضَ وَلَمْ يَقْسِمْ لِلْجَدِّ شَيْئاً وَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَطْعَمَهُ السُّدُسَ فَأَجَازَ الله جَلَّ ذِكْرُهُ لَهُ ذَلِكَ وَذَلِكَ قَوْلُ الله عَزَّ وَجَلَّ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ.

    6.Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Ishaq ibn ‘Ammar from abu ‘Abdallah (a.s.) who has said the following. “Allah, the Most Holy, the Most High, disciplined and educated His Prophet to the level that He wanted and said, ““O Muhammad, you certainly possess a great degree of moral discipline and education. (64:4). The He made him the in charge of His religion and said, “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) Allah, the Most Holy, the Most High, declared the laws of inheritance and did not assign any part for the grandfather. The Messenger of Allah assigned one sixth for him. Allah, the Most Holy, the Most High, granted permission in the matter in His words as follows. “This is our gift to you, you may grant it others or keep it without being held responsible (38:39)”

    • Daif (per the well-known view)· al-Majlisi
    • لم يخرجه· al-Behbudi
18. 695Al-KafiCopy

    7ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ وَضَعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) دِيَةَ الْعَيْنِ وَدِيَةَ النَّفْسِ وَحَرَّمَ النَّبِيذَ وَكُلَّ مُسْكِرٍ فَقَالَ لَهُ رَجُلٌ وَضَعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ غَيْرِ أَنْ يَكُونَ جَاءَ فِيهِ شَيْ‏ءٌ قَالَ نَعَمْ لِيَعْلَمَ مَنْ يُطِيعُ الرَّسُولَ مِمَّنْ يَعْصِيهِ.

    7. Al-Husayn ibn Muhammad has narrated from Mu‘ala ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from Zurarah from abu Ja‘far (a.s.) who has said the following. “The Messenger of Allah (s.a.) sanctioned the compensation for a damaged eye and the blood-money for the slain person. He pronounced the consumption of Nabidh (a beverage from dates) and all intoxicants as unlawful.” A man asked the Imam (a.s.) said, “Did the Messenger of Allah sanction this law without receiving any thing (from Allah)?” the Imam (a.s.) said, “Yes, so it could be founnd out who obeys the Messenger and who disobeys him.”

    • Daif (per the well-known view)· al-Majlisi
    • لم يخرجه· al-Behbudi
19. 696Al-KafiCopy

    8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ وَجَدْتُ فِي نَوَادِرِ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لا وَالله مَا فَوَّضَ الله إِلَى أَحَدٍ مِنْ خَلْقِهِ إِلا إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِلَى الائِمَّةِ قَالَ عَزَّ وَجَلَّ إِنَّا أَنْزَلْنا إِلَيْكَ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ الله وَهِيَ جَارِيَةٌ فِي الاوْصِيَاءِ (عَلَيْهم السَّلام )

    8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan who has said the following. “I found in the Nawadir (works) of Muhammad ibn Sinan narrated from ‘Abdallah ibn Sinan who has said that abu ‘Abdallah (a.s.) has said the following. “No, I swear by Allah, that He has no made anyone of His creatures the in charge except the Messenger of Allah and the Imams (a.s.). Allah, the Most Holy, the Most High, has said, “ We have sent down to you the Book with the truth, so that you may judge between the people by that which Allah has shown you (4:105) and it is continued to be valid and in full force with the executors of his will.”

    • Daif (per the well-known view)· al-Majlisi
    • لم يخرجه· al-Behbudi
20. 697Al-KafiCopy

    9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الله عَزَّ وَجَلَّ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ عَزَّ ذِكْرُهُ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ الله إِلَى رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَدْ فَوَّضَهُ إِلَيْنَا.

    9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Ya‘qub ibn Yazid from al-Hassan ibn Ziyad from Muhammad ibn al-Hassan al-Maythami from abu ‘Abdallah (a.s.) who has said the following. “Allah, the Most Holy, the Most High, disciplined and educated His Messenger until he was well established in whatever He wanted. Then He made him the in charge as He, the Most Holy, the Most High, has said, “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7) Of whatever Allah has made His Messenger the in charge He has made us also the in charge of it.”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
21. 698Al-KafiCopy

    10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ صَنْدَلٍ الْخَيَّاطِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ قَالَ أَعْطَى سُلَيْمَانَ مُلْكاً عَظِيماً ثُمَّ جَرَتْ هَذِهِ الايَةُ فِي رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَكَانَ لَهُ أَنْ يُعْطِيَ مَا شَاءَ مَنْ شَاءَ وَيَمْنَعَ مَنْ شَاءَ وَأَعْطَاهُ الله أَفْضَلَ مِمَّا أَعْطَى سُلَيْمَانَ لِقَوْلِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَما نَهاكُمْ عَنْهُ فَانْتَهُوا.

    10. Ali ibn Muhammad has narrated from some of our people from al-Husayn ibn ‘Abd al-Rahman from Sandal al-Khayyat from Zayd al-Shahham who has said that he asked abu ‘Abdallah (a.s.) about the meaning of the the following words of Allah. “This is our gift to you, you may grant it others or keep it without being held responsible (38:39)” The Imam (a.s.) said, “Solomon was given a great kingdom. This verse continued to apply to the Messenger of Allah. He had authority to grant whatever he wished to whomever he wished and withhold from whomever he wished. Allah granted him a favor greater than what He had granted to Solomon as He has said, “. .what the Messenger (of Allah) you, you must take (obey) and what he prohibits you, you must desist from. .” (59:7)”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
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    1ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) مَا مَوْضِعُ الْعُلَمَاءِ قَالَ مِثْلُ ذِي الْقَرْنَيْنِ وَصَاحِبِ سُلَيْمَانَ وَصَاحِبِ مُوسَى (عَلَيْهِ السَّلام )

    1. Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Humran ibn A‘yan who has said that he asked abu Ja‘far (a.s.) the following. “What is the position of the scholars?” The Imam (a.s.) said, “ It is like Dhul Qarnayn, (see 18:83 – 99 Holy Quran),the companion of Solomon (see 27:40),and the companion of Moses (a.s.) (See 18:65)”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
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    2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّمَا الْوُقُوفُ عَلَيْنَا فِي الْحَلالِ وَالْحَرَامِ فَأَمَّا النُّبُوَّةُ فَلا.

    2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayrfrom al-Husayn ibn abu al-‘Ala’ from abu ‘Abdallah (a.s.) who has said the following. “To refer to us (as the Divine authorities) is valid only in finding the lawful and unlawful matters. To refer to us as prophet-hood is not valid.”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
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    3ـ مُحَمَّدُ بْنُ يَحْيَى الاشْعَرِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله عَزَّ ذِكْرُهُ خَتَمَ بِنَبِيِّكُمُ النَّبِيِّينَ فَلا نَبِيَّ بَعْدَهُ أَبَداً وَخَتَمَ بِكِتَابِكُمُ الْكُتُبَ فَلا كِتَابَ بَعْدَهُ أَبَداً وَأَنْزَلَ فِيهِ تِبْيَانَ كُلِّ شَيْ‏ءٍ وَخَلْقَكُمْ وَخَلْقَ السَّمَاوَاتِ وَالارْضِ وَنَبَأَ مَا قَبْلَكُمْ وَفَصْلَ مَا بَيْنَكُمْ وَخَبَرَ مَا بَعْدَكُمْ وَأَمْرَ الْجَنَّةِ وَالنَّارِ وَمَا أَنْتُمْ صَائِرُونَ إِلَيْهِ.

    3. Muhammad ibn Yahya al-Ash’ari has narrated from Ahmad ibn Muhammad from al-Barqi from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Ayyub ibn al-Hurr who has said that he heard abu ‘Abdallah (a.s.) say the following. “Allah, Majestic is Whose mention, ended with your prophet the (coming of) the prophets. Thus, there will never come any prophet after him. With your book He ended sending of (heavenly) books. Thus, there will never come other heavenly books. In it (your book) He has placed clarifications for all things, such as your creation and the creation of the heavens and the earth. Therein is the news of the beings before you, the laws that help settle your disputes and the news of the beings that come into being after you, the news of the issues of Paradise and Fire and that to which you proceed.”

    • Sahih· al-Majlisi
    • Sahih· al-Behbudi
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    4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ مُحَدَّثاً فَقُلْتُ فَتَقُولُ نَبِيٌّ قَالَ فَحَرَّكَ بِيَدِهِ هَكَذَا ثُمَّ قَالَ أَوْ كَصَاحِبِ سُلَيْمَانَ أَوْ كَصَاحِبِ مُوسَى أَوْ كَذِي الْقَرْنَيْنِ أَ وَمَا بَلَغَكُمْ أَنَّهُ قَالَ وَفِيكُمْ مِثْلُهُ.

    4. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from al-Harith ibn al-Mughirah who has said that abu Ja‘far (a.s.) has said the following. “Ali (a.s.) was a Muhaddith (a Divine spokesman).” The narrator has said that he then asked the Imam (a.s.), “What is mmeans, O Imam? Do you say he was a prophet?” The narrator has said that the Imam (a.s.) rose his hand like this, (meaning thereby, no, I did not say that).” The Imam (a.s.) then said, “Or he is like the companion of Solomon, or the companion of Moses or like Dhul Qarnayn. Have you not heard that he said, “Among you is one similar to him (Dhul Qarnayn).”

    • Muwaththaq· al-Majlisi
    • لم يخرجه· al-Behbudi
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    5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ مَا مَنْزِلَتُكُمْ وَمَنْ تُشْبِهُونَ مِمَّنْ مَضَى قَالَ صَاحِبُ مُوسَى وَذُو الْقَرْنَيْنِ كَانَا عَالِمَيْنِ وَلَمْ يَكُونَا نَبِيَّيْنِ.

    5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhayna from Burayd ibn Mu‘awiya who has said that he asked abu Ja‘far and abu ‘Abdallah (a.s.) the following. “What is your position? To who of the people of the past do you resemble?” the Imam (a.s.) said, “I resemble the companion of Moses and Dhul Qarnayn who were two scholars but not two prophets.”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
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    6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ سَدِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ يَتْلُونَ بِذَلِكَ عَلَيْنَا قُرْآناً وَهُوَ الَّذِي فِي السَّماءِ إِلهٌ وَفِي الارْضِ إِلهٌ فَقَالَ يَا سَدِيرُ سَمْعِي وَبَصَرِي وَبَشَرِي وَلَحْمِي وَدَمِي وَشَعْرِي مِنْ هَؤُلاءِ بَرَاءٌ وَبَرِئَ الله مِنْهُمْ مَا هَؤُلاءِ عَلَى دِينِي وَلا عَلَى دِينِ آبَائِي وَالله لا يَجْمَعُنِي الله وَإِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلا وَهُوَ سَاخِطٌ عَلَيْهِمْ قَالَ قُلْتُ وَعِنْدَنَا قَوْمٌ يَزْعُمُونَ أَنَّكُمْ رُسُلٌ يَقْرَءُونَ عَلَيْنَا بِذَلِكَ قُرْآناً يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ وَاعْمَلُوا صالِحاً إِنِّي بِما تَعْمَلُونَ عَلِيمٌ فَقَالَ يَا سَدِيرُ سَمْعِي وَبَصَرِي وَشَعْرِي وَبَشَرِي وَلَحْمِي وَدَمِي مِنْ هَؤُلاءِ بَرَاءٌ وَبَرِئَ الله مِنْهُمْ وَرَسُولُهُ مَا هَؤُلاءِ عَلَى دِينِي وَلا عَلَى دِينِ آبَائِي وَالله لا يَجْمَعُنِي الله وَإِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلا وَهُوَ سَاخِطٌ عَلَيْهِمْ قَالَ قُلْتُ فَمَا أَنْتُمْ قَالَ نَحْنُ خُزَّانُ عِلْمِ الله نَحْنُ تَرَاجِمَةُ أَمْرِ الله نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ الله تَبَارَكَ وَتَعَالَى بِطَاعَتِنَا وَنَهَى عَنْ مَعْصِيَتِنَا نَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ دُونَ السَّمَاءِ وَفَوْقَ الارْضِ.

    6.Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from abu Talib from Sadir who has said that he asked abu ‘Abdallah (a.s.) the following. “A certain group of people believe that you are gods. They read to us from the Quran about it. And it is He Who in heaven is God and in earth is God.” (43:84). The Imam (a.s.) said, “O Sadir, my hearing, my sight, my skin, my flesh, my blood and my hair are (all) disdain such people, and Allah also disdains them. They do not follow my religion and the religion of my forefathers. I swear by Allah, Allah will not place me with them on the Day of Resurrection. The only thing from Allah to them will be His anger.” The narrator has said that he said, “Among us there is a group of people who believe that you are messenger and read to from the Holy Quran. “O Messengers, eat of the good things and do righteousness; surely I know the things you do (23:51). The Imam (a.s.) said, “O Sadir, my hearing, my sight, my skin, my flesh, my blood and my hair are (all) disdain such people, and Allah and Hid Messenger also disdains them. They do not follow my religion and the religion of my forefathers. Allah will not place me with them on the Day of Judgment. The only thing from Allah towards them will be His anger.” The narrator has said that he then asked, “What are you then?” the Imam (a.s.) said, “We are the treasuries of the knowledge of Allah. We are the translators of the commands of Allah. We are infallible people. Allah, the Most Holy, the Most High, has commanded people to obey us and prohibited them to disobey us. We are the complete Divine authority over all that is below the heavens and above the earth.”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
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    7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ الله بْنِ بَحْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ الائِمَّةُ بِمَنْزِلَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا أَنَّهُمْ لَيْسُوا بِأَنْبِيَاءَ وَلا يَحِلُّ لَهُمْ مِنَ النِّسَاءِ مَا يَحِلُّ لِلنَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَمَّا مَا خَلا ذَلِكَ فَهُمْ فِيهِ بِمَنْزِلَةِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

    7. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ‘Abdallah ibn Bahr from ibn Muskan from ‘Abd al-Rahman ibn abu ‘Abdallah from Muhammad ibn Muslim who has said that he heard abu ‘Abdallah (a.s.) say the following. “The Imams (a.s.) possess the position of the Messenger of Allah except that they are not prophets and the number of wives permissible for the Holy Prophet is not permissible for them. In the aspects other than these they possess the same positions as the Messenger of Allah did.”

    • Daif· al-Majlisi
    • لم يخرجه· al-Behbudi
29. 706Al-KafiCopy

    1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ أَرْسَلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى زُرَارَةَ أَنْ يُعْلِمَ الْحَكَمَ بْنَ عُتَيْبَةَ أَنَّ أَوْصِيَاءَ مُحَمَّدٍ عَلَيْهِ وَعَلَيْهم السَّلام مُحَدَّثُونَ.

    1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hajjal from al-Qasim ibn Muhammad from ‘Ubayd ibn Zurarah who has said the following. “Abu Ja‘far (a.s.) sent (message) to Zurara to inform al-Hakam ibn ‘Utayba that the executors of the will of Muhammad (s.a.) (are Muhaddathun) hear from the angels.” al-Hakam ibn ’Utaybah (al-Kindi al-Kufi [50/670 - 115/ 733], one of the tab‘un [those who knew the companions of the Holy Prophet and famous narrators of hadith)

    • Daif· al-Majlisi
    • Sahih· al-Behbudi
30. 707Al-KafiCopy

    2ـ مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ دَخَلْتُ عَلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) يَوْماً فَقَالَ يَا حَكَمُ هَلْ تَدْرِي الايَةَ الَّتِي كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) يَعْرِفُ قَاتِلَهُ بِهَا وَيَعْرِفُ بِهَا الامُورَ الْعِظَامَ الَّتِي كَانَ يُحَدِّثُ بِهَا النَّاسَ قَالَ الْحَكَمُ فَقُلْتُ فِي نَفْسِي قَدْ وَقَعْتُ عَلَى عِلْمٍ مِنْ عِلْمِ عَلِيِّ بْنِ الْحُسَيْنِ أَعْلَمُ بِذَلِكَ تِلْكَ الامُورَ الْعِظَامَ قَالَ فَقُلْتُ لا وَالله لا أَعْلَمُ قَالَ ثُمَّ قُلْتُ الايَةُ تُخْبِرُنِي بِهَا يَا ابْنَ رَسُولِ الله قَالَ هُوَ وَالله قَوْلُ الله عَزَّ ذِكْرُهُ وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلا نَبِيٍّ وَلا مُحَدَّثٍ وَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) مُحَدَّثاً فَقَالَ لَهُ رَجُلٌ يُقَالُ لَهُ عَبْدُ الله بْنُ زَيْدٍ كَانَ أَخَا عَلِيٍّ لامِّهِ سُبْحَانَ الله مُحَدَّثاً كَأَنَّهُ يُنْكِرُ ذَلِكَ فَأَقْبَلَ عَلَيْنَا أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ أَمَا وَالله إِنَّ ابْنَ أُمِّكَ بَعْدُ قَدْ كَانَ يَعْرِفُ ذَلِكَ قَالَ فَلَمَّا قَالَ ذَلِكَ سَكَتَ الرَّجُلُ فَقَالَ هِيَ الَّتِي هَلَكَ فِيهَا أَبُو الْخَطَّابِ فَلَمْ يَدْرِ مَا تَأْوِيلُ الْمُحَدَّثِ وَالنَّبِيِّ.

    2. Muhammad from Ahmad ibn Muhammad from ibn Mahbub from Jamil ibn Salih from Ziyad ibn Suqah from al-Hakam ibn ‘Utaybah who has said the following. “One day I went to see Ali ibn al-Husayn (a.s.).” He said, “O Hakam do you know the verse (of the Holy Quran) from which Ali ibn abu Talib had learned who his assassin was and the extremely great matters of which he would speak to people? “ Al-Hakam has said that I said to myself in my mind, “ I have now a chance to learn of the knowledge of Ali ibn al-Husayn (a.s.) with which I will learn of those extremely great matters.” The narrator has said that he replied the Imam (a.s.), “No, O son of the Messenger of Allah, I do not know.” He has said that he then said, “Please tell me, O son of the Messenger of Allah, which verse is it?” the Imam (a.s.) said, “It, I swear by Allah, is the words of Allah, Majestic is Whose mention, “We have not sent any messenger or prophet before you (or a Muhahhdath) one who hears from the angels. (22:52) Ali ibn abu Talib (a.s.) was a Muhaddath. At this point a man called ‘Abdallah ibn Zayd who was a brother of Ali from his mother’s side said, “Glory belongs to Allah. A Muhaddath1!” It seemed as if he did not believe it. Abu Ja‘far (a.s.) then turned to us and said, “Do not have any doubts, I swear by Allah, that the son of your mother after all did have knowledge of this fact.” The narrator has said that when the Imam (a.s.) said so the man kept silent. The Imam (a.s.) then said, “This is the issue in which abu al-Khattab perished. He never learned what was the explanation of the prophet and a Muhaddath.”

    • Daif· al-Majlisi
    • لم يخرجه· al-Behbudi
31. 708Al-KafiCopy

    3ـ أَحْمَدُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ الائِمَّةُ عُلَمَاءُ صَادِقُونَ مُفَهَّمُونَ مُحَدَّثُونَ.

    3. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Hassan from Ya‘qub ibn Yazid from Muhammad ibn Isma‘il who has said that I heard abu al-Hassan (a.s.) say the following. “The Imams (a.s.) are scholar, truthful people, have perfect understanding and Muhaddathum hear from the angels.”

    • Sahih· al-Majlisi
    • Sahih· al-Behbudi
32. 709Al-KafiCopy

    4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ ذُكِرَ الْمُحَدَّثُ عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ إِنَّهُ يَسْمَعُ الصَّوْتَ وَلا يَرَى الشَّخْصَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ يَعْلَمُ أَنَّهُ كَلامُ الْمَلَكِ قَالَ إِنَّهُ يُعْطَى السَّكِينَةَ وَالْوَقَارَ حَتَّى يَعْلَمَ أَنَّهُ كَلامُ مَلَكٍ.

    4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man that Muhammad ibn Muslim who has said the following. “Once Muhaddath was mentioned in the presence of abu ‘Abdallah (a.s.) and he said, “He, Muhaddath, hears the voice but does not see the persons of the angels.” I then said to him, “May Allah take my soul in service for your cause, how he would come to know that the voice and words are from the angels?” The Imam (a.s.) said, “He is given the serenity and dignity to the level that he learns about its being the speech of the angels.”

    • Mursal· al-Majlisi
    • لم يخرجه· al-Behbudi
33. 710Al-KafiCopy

    5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ مُحَدَّثاً فَخَرَجْتُ إِلَى أَصْحَابِي فَقُلْتُ جِئْتُكُمْ بِعَجِيبَةٍ فَقَالُوا وَمَا هِيَ فَقُلْتُ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ كَانَ علي (عَلَيْهِ السَّلام) مُحَدَّثاً فَقَالُوا مَا صَنَعْتَ شَيْئاً إِلا سَأَلْتَهُ مَنْ كَانَ يُحَدِّثُهُ فَرَجَعْتُ إِلَيْهِ فَقُلْتُ إِنِّي حَدَّثْتُ أَصْحَابِي بِمَا حَدَّثْتَنِي فَقَالُوا مَا صَنَعْتَ شَيْئاً إِلا سَأَلْتَهُ مَنْ كَانَ يُحَدِّثُهُ فَقَالَ لِي يُحَدِّثُهُ مَلَكٌ قُلْتُ تَقُولُ إِنَّهُ نَبِيٌّ قَالَ فَحَرَّكَ يَدَهُ هَكَذَا أَوْ كَصَاحِبِ سُلَيْمَانَ أَوْ كَصَاحِبِ مُوسَى أَوْ كَذِي الْقَرْنَيْنِ أَ وَمَا بَلَغَكُمْ أَنَّهُ قَالَ وَفِيكُمْ مِثْلُهُ.

    5. Muhammad 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 al-Harith ibn al-Mughirah from Humran ibn A‘yan who has said that abu Ja‘far (a.s.) has said the following. “Ali (a.s.) was a Muhaddath.” I then returned to my associates and said, “I have brought you a very strange news.” They asked, “What is it?” I then said that I heard abu Ja‘far (a.s.) say that Ali (a.s.) was a Muhaddath. They then said, “What did you do?” Would that you had asked him as to who would speak to him (Ali (a.s.) I then went back to abu Ja‘far (a.s.) and said to him, “I went to my associates and told them about what you had told me and they said, “What did you do? Would that you had asked him as to who would speak to him (Ali (a.s.)” The Imam (a.s.) said to me, “The angel would speak to him.” I then asked, “Do you say that he was a prophet?” He has said, “He moved his hand like this. Or like the companion of Solomon, or the companion of Moses or like Dhul Qarnayn. Have not heard that he has said, “Among there one like him.” (A hadith of the Holy Prophet (s.a.) says that Ali (a.s.) is the Dhul Qarnay of this Umma)

    • Hasan Muwaththaq· al-Majlisi
    • لم يخرجه· al-Behbudi
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    1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا جَابِرُ إِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ الْخَلْقَ ثَلاثَةَ أَصْنَافٍ وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ وَكُنْتُمْ أَزْواجاً ثَلاثَةً فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ وَأَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ وَالسَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ فَالسَّابِقُونَ هُمْ رُسُلُ الله (عَلَيْهم السَّلام) وَخَاصَّةُ الله مِنْ خَلْقِهِ جَعَلَ فِيهِمْ خَمْسَةَ أَرْوَاحٍ أَيَّدَهُمْ بِرُوحِ الْقُدُسِ فَبِهِ عَرَفُوا الاشْيَاءَ وَأَيَّدَهُمْ بِرُوحِ الايمَانِ فَبِهِ خَافُوا الله عَزَّ وَجَلَّ وَأَيَّدَهُمْ بِرُوحِ الْقُوَّةِ فَبِهِ قَدَرُوا عَلَى طَاعَةِ الله وَأَيَّدَهُمْ بِرُوحِ الشَّهْوَةِ فَبِهِ اشْتَهَوْا طَاعَةَ الله عَزَّ وَجَلَّ وَكَرِهُوا مَعْصِيَتَهُ وَجَعَلَ فِيهِمْ رُوحَ الْمَدْرَجِ الَّذِي بِهِ يَذْهَبُ النَّاسُ وَيَجِيئُونَ وَجَعَلَ فِي الْمُؤْمِنِينَ وَأَصْحَابِ الْمَيْمَنَةِ رُوحَ الايمَانِ فَبِهِ خَافُوا الله وَجَعَلَ فِيهِمْ رُوحَ الْقُوَّةِ فَبِهِ قَدَرُوا عَلَى طَاعَةِ الله وَجَعَلَ فِيهِمْ رُوحَ الشَّهْوَةِ فَبِهِ اشْتَهَوْا طَاعَةَ الله وَجَعَلَ فِيهِمْ رُوحَ الْمَدْرَجِ الَّذِي بِهِ يَذْهَبُ النَّاسُ وَيَجِيئُونَ.

    1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Jabir al-Ju‘fi from abu ‘Abdallah (a.s.) who has said the following. “O Jabir, Allah, the Most Holy, the Most High has created th e creatures in three categories as mentioned in the words of Allah, the Most Holy, the Most High. “On that day, you (mankind) will be divided into three groups: (56:7) The people of the right hand - those whose books of records will be placed in their right hands. How happy they will be! (56:8). The people of the left hand - those whose books of records will be placed in their left hands. How miserable they will be! (56:9). The foremost ones (in faith and virtue) - the foremost ones in receiving their reward.” (56:10). The foremost group is the messengers and the people of special status with Allah among His creatures. Allah has placed in them five spirits and has supported them with the Holy Spirit. Through this spirit they recognize things. He has supported them with the spirit of faith because of which they maintain fear of Allah (in their souls). They are supported also with the spirit of power because of which they are able to obey Allah. They are also supported with the spirit of desires with which they maintain their desire of worshipping and obeying Allah, the Most Holy, the Most High and dislike disobedience. He has placed in them the social spirit to socialize and establish proper relations among people. In the believers and the people of the right hand He has placed the spirit of faith because of which they maintain fear of Allah. He has placed in them the spirit of power with which they obey Allah. He has placed in them the spirit of desire. With it they desire to obey Allah. He has also placed in the social spirit and because of this they maintain social relations.”

    • Sahih· al-Majlisi
    • لم يخرجه· al-Behbudi
35. 712Al-KafiCopy

    2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ عِلْمِ الْعَالِمِ فَقَالَ لِي يَا جَابِرُ إِنَّ فِي الانْبِيَاءِ وَالاوْصِيَاءِ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَرُوحَ الايمَانِ وَرُوحَ الْحَيَاةِ وَرُوحَ الْقُوَّةِ وَرُوحَ الشَّهْوَةِ فَبِرُوحِ الْقُدُسِ يَا جَابِرُ عَرَفُوا مَا تَحْتَ الْعَرْشِ إِلَى مَا تَحْتَ الثَّرَى ثُمَّ قَالَ يَا جَابِرُ إِنَّ هَذِهِ الارْبَعَةَ أَرْوَاحٌ يُصِيبُهَا الْحَدَثَانُ إِلا رُوحَ الْقُدُسِ فَإِنَّهَا لا تَلْهُو وَلا تَلْعَبُ.

    2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn ‘Umar from Muhammad ibn Sinan from ‘Ammar ibn Marwan from al-Munakhkhal from Jabir who has said that when I asked abu Ja‘far (a.s.) about the knowledge the scholar he said the following. “O Jabir, in the prophets and in the executors of their will there are five spirits. They are the Holy Spirit, the spirit of faith, the spirit of life, the spirit of power and the spirit of desire. Through the Holy Spirit, O Jabir, they receive the knowledge all that is below the Throne all the way to under the land.” He then said, “O Jabir, these four spirits are the kind of spirits that may become affected by the events that take place. Only the Holy Spirit is that which does trifle and wander around.”

    • Daif· al-Majlisi
    • لم يخرجه· al-Behbudi
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    3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ عِلْمِ الامَامِ بِمَا فِي أَقْطَارِ الارْضِ وَهُوَ فِي بَيْتِهِ مُرْخًى عَلَيْهِ سِتْرُهُ فَقَالَ يَا مُفَضَّلُ إِنَّ الله تَبَارَكَ وَتَعَالَى جَعَلَ فِي النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَمْسَةَ أَرْوَاحٍ رُوحَ الْحَيَاةِ فَبِهِ دَبَّ وَدَرَجَ وَرُوحَ الْقُوَّةِ فَبِهِ نَهَضَ وَجَاهَدَ وَرُوحَ الشَّهْوَةِ فَبِهِ أَكَلَ وَشَرِبَ وَأَتَى النِّسَاءَ مِنَ الْحَلالِ وَرُوحَ الايمَانِ فَبِهِ آمَنَ وَعَدَلَ وَرُوحَ الْقُدُسِ فَبِهِ حَمَلَ النُّبُوَّةَ فَإِذَا قُبِضَ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) انْتَقَلَ رُوحُ الْقُدُسِ فَصَارَ إِلَى الامَامِ وَرُوحُ الْقُدُسِ لا يَنَامُ وَلا يَغْفُلُ وَلا يَلْهُو وَلا يَزْهُو وَالارْبَعَةُ الارْوَاحِ تَنَامُ وَتَغْفُلُ وَتَزْهُو وَتَلْهُو وَرُوحُ الْقُدُسِ كَانَ يَرَى بِهِ.

    3. Al-Husayn ibn Muhammad has narrated from al-Mu‘alla ibn Muhammad from ‘Abdallah ibn Idris from Muhammad ibn Sinan that al-Mufadal ibn ‘Umar who has said that I asked abu Ja‘far (a.s.) the following. “I asked him about the knowledge of the Imams of the regions of the earth when he is in his house secluded behind the curtains. The Imam (a.s.) said, “O Mufuddal, Allah, the Most Holy, the Most High, has place five spirits in the Prophet. Of such one is the spirit of life with which is movement and activities. There is the spirit of power with is uprising and assiduousness and the spirit of desire with which is consumption of nutrients and reproduction in lawful ways. There is the spirit of faith with which is peace and justice. There is the Holy Spirit with which prophet-hood is carried. When the prophet passes away the Holy Spirit transfers and comes over to the Imam (a.s.). The Holy Spirit does not sleep or become unaware. It does not trifle or maintain false hopes. The other four spirits sleep, become unaware, may maintain false hope or trifle. With the Holy Spirit things are seen.”

    • Daif (per the well-known view)· al-Majlisi
    • لم يخرجه· al-Behbudi
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    1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلا الايمانُ قَالَ خَلْقٌ مِنْ خَلْقِ الله عَزَّ وَجَلَّ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ كَانَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُخْبِرُهُ وَيُسَدِّدُهُ وَهُوَ مَعَ الائِمَّةِ مِنْ بَعْدِهِ.

    1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from abu ’al-Sabah al-Kinani from abu Basir who has said the following. “I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High. “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, . .” (42:52) The Imam (a.s.) said, “He is a creature of the creatures of Allah, the Most Holy, the Most High greater than Jibril and Mika’il. He was with the Messenger of Allah to give him news and protected him and he is with the Imams after the Messenger of Allah.”

    • Sahih· al-Majlisi
    • لم يخرجه· al-Behbudi
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    2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَسْبَاطِ بْنِ سَالِمٍ قَالَ سَأَلَهُ رَجُلٌ مِنْ أَهْلِ هِيتَ وَأَنَا حَاضِرٌ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا فَقَالَ مُنْذُ أَنْزَلَ الله عَزَّ وَجَلَّ ذَلِكَ الرُّوحَ عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَا صَعِدَ إِلَى السَّمَاءِ وَإِنَّهُ لَفِينَا.

    2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from Asbat ibn Salim who has said the following. “Once a man from Hayt (a town in Iraq) asked abu ‘Abdallah (a.s.), -when I was present also-, about the words of Allah, the Most Holy, the Most High. “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, . .” (42:52) The Imam (a.s.) said, “From the day Allah, the Most Holy, the Most High, sent that Spirit to Muhammad (s.a.) he did not ever since ascent and he is present with us.”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
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    3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ كَانَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ مَعَ الائِمَّةِ وَهُوَ مِنَ الْمَلَكُوتِ.

    3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said the following. “I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High. “They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a.s.) said, “He is a creature greater than Jibril and Mika’il. He was with the Messenger of Allah and he is present with the Imams. He is from the realm of the angels.”

    • Sahih· al-Majlisi
    • لم يخرجه· al-Behbudi
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    4ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ لَمْ يَكُنْ مَعَ أَحَدٍ مِمَّنْ مَضَى غَيْرِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ مَعَ الائِمَّةِ يُسَدِّدُهُمْ وَلَيْسَ كُلُّ مَا طُلِبَ وُجِدَ.

    4. Ali has narrated from his father from ibn abu ‘Umayr from abu Ayyub al-Khazzaz from abu Basir who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘“They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a.s.) said, “He is a creature greater than Jibril and Mika’il. He was present with anyone before except Muhammad (s.a.). He is present with the Imams (a.s.). He protects them. It is not that whatever is desired is found.”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
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    5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنِ الْعِلْمِ أَ هُوَ عِلْمٌ يَتَعَلَّمُهُ الْعَالِمُ مِنْ أَفْوَاهِ الرِّجَالِ أَمْ فِي الْكِتَابِ عِنْدَكُمْ تَقْرَءُونَهُ فَتَعْلَمُونَ مِنْهُ قَالَ الامْرُ أَعْظَمُ مِنْ ذَلِكَ وَأَوْجَبُ أَ مَا سَمِعْتَ قَوْلَ الله عَزَّ وَجَلَّ وَكَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَلا الايمانُ ثُمَّ قَالَ أَيَّ شَيْ‏ءٍ يَقُولُ أَصْحَابُكُمْ فِي هَذِهِ الايَةِ أَ يُقِرُّونَ أَنَّهُ كَانَ فِي حَالٍ لا يَدْرِي مَا الْكِتَابُ وَلا الايمَانُ فَقُلْتُ لا أَدْرِي جُعِلْتُ فِدَاكَ مَا يَقُولُونَ فَقَالَ لِي بَلَى قَدْ كَانَ فِي حَالٍ لا يَدْرِي مَا الْكِتَابُ وَلا الايمَانُ حَتَّى بَعَثَ الله تَعَالَى الرُّوحَ الَّتِي ذُكِرَ فِي الْكِتَابِ فَلَمَّا أَوْحَاهَا إِلَيْهِ عَلَّمَ بِهَا الْعِلْمَ وَالْفَهْمَ وَهِيَ الرُّوحُ الَّتِي يُعْطِيهَا الله تَعَالَى مَنْ شَاءَ فَإِذَا أَعْطَاهَا عَبْداً عَلَّمَهُ الْفَهْمَ.

    5. Muhammad ibn Yahya has narrated from ‘Imran ibn Musa from Musa ibn Ja‘far from Ali ibn Asbat from Muhammad ibn Fudayl from abu Hamzah who has said the following. “I asked abu ‘Abdallah (a.s.) about the knowledge. Is it a knowledge that the scholar learns from the mouths of the people or it is in the with you from which you read and then learn therefrom.” The Imam (a.s.) said, “The issue is greater and more urgently needed. Have you not heard the words of Allah, the Most Holy, the Most High, “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, . .” (42:52)?” The The Imam (a.s.) said, “What does your people say about this verse? Do they read that he was as such that he did not know what the or the was?” I said, “I do not know, “May Allah take my soul in service for your cause, what they say.” The Imam (a.s.) then said, “Yes, he lived in a condition wherein he did not know the book and the faith untill Allah, the Most High, sent the Spirit who is mentioned in the book. When the Spirit was inspired (sent) to him he learned through him the knowledge and understanding. He is the Spirit whom Allah, the Most High grants to whoever He wants. When He grants him to a servant he teaches him understanding.”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
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    6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاءِ عَنْ سَعْدٍ الاسْكَافِ قَالَ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَسْأَلُهُ عَنِ الرُّوحِ أَ لَيْسَ هُوَ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) جَبْرَئِيلُ (عَلَيْهِ السَّلام) مِنَ الْمَلائِكَةِ وَالرُّوحُ غَيْرُ جَبْرَئِيلَ فَكَرَّرَ ذَلِكَ عَلَى الرَّجُلِ فَقَالَ لَهُ لَقَدْ قُلْتَ عَظِيماً مِنَ الْقَوْلِ مَا أَحَدٌ يَزْعُمُ أَنَّ الرُّوحَ غَيْرُ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّكَ ضَالٌّ تَرْوِي عَنْ أَهْلِ الضَّلالِ يَقُولُ الله تَعَالَى لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَتى‏ أَمْرُ الله فَلا تَسْتَعْجِلُوهُ سُبْحانَهُ وَتَعالى‏ عَمَّا يُشْرِكُونَ يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ وَالرُّوحُ غَيْرُ الْمَلائِكَةِ صَلَوَاتُ الله عَلَيْهِمْ.

    6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from al-Husayn ibn abu al-‘Ala’ from Sa‘d al-Iskaf who has said the following. “Once a man came to Amir al-Mu’minin Ali (a.s.) asking him about the Spirit. “Is he not Jibril?” Amir al-Mu’minin Ali (a.s.) then said, “Jibril is of the angels. The Spirit is not Jibril. He repeated it to the man. The man said, “You have said something very much extraordinary. No one other than you thinks that the Spirit is somme one other than Jibril.” Amir al-Mu’minin Ali (a.s.) said to him, “You are mislead and narrate from the mislead people. Allah, the Most High has said to His Prophet (s.a.), ‘Allah’s help will certainly support (the believers), so pagans do not (seek) to hasten it. Allah is far Glorious and Exalted than to be considered equal to idols.” (16:1) He sends the angels with the Spirit. The Spirit is (a creature) other than the angels (a.s.).” and say He said:

    • Disputed· al-Majlisi
    • لم يخرجه· al-Behbudi
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    1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) مَتَى يَعْرِفُ الاخِيرُ مَا عِنْدَ الاوَّلِ قَالَ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ.

    1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Ali ibn Asbat from al-Hakam ibn Miskin from certain persons of our people who has said the following. “I asked abu ‘Abdallah (a.s.), ‘When does the succeeding one (Imam) come to know of what the one preceding him knew?” The Imam (a.s.) said, “At the last minute of the life of the Imam before him.”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
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    2ـ مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَجَمَاعَةٍ مَعَهُ قَالُوا سَمِعْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ يَعْرِفُ الَّذِي بَعْدَ الامَامِ عِلْمَ مَنْ كَانَ قَبْلَهُ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ.

    2. Muhammad has narrated from Muhammad ibn al-Husayn from Ali ibn Asbat from al-Hakam ibn Miskin from ‘Ubayd ibn Zurarah and a group with him who has said the following. “We heard abu ‘Abdallah (a.s.) say, ‘The succeeding Imam comes to know of the knowledge of the preceding Imam in the last minute of the time left from his life.’”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
45. 722Al-KafiCopy

    3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ الامَامُ مَتَى يَعْرِفُ إِمَامَتَهُ وَيَنْتَهِي الامْرُ إِلَيْهِ قَالَ فِي آخِرِ دَقِيقَةٍ مِنْ حَيَاةِ الاوَّلِ.

    3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ya’qub ibn Yazid from Ali ibn Asbat from certain persons of his people who has said that I asked abu ‘Abdallah (a.s.) the following. “When does the Imam come to know that he has become the Imam and position is transferred to him?” The Imam (a.s.) replied, “At the last minute of the life of the preceding Imam (a.s.).”

46. 723Al-KafiCopy

    1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ الله تَعَالَى الَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ أَلْحَقْنا بِهِمْ ذُرِّيَّتَهُمْ وَما أَلَتْناهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْ‏ءٍ قَالَ الَّذِينَ آمَنُوا النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَذُرِّيَّتُهُ الائِمَّةُ وَالاوْصِيَاءُ صَلَوَاتُ الله عَلَيْهِمْ أَلْحَقْنَا بِهِمْ وَلَمْ نَنْقُصْ ذُرِّيَّتَهُمُ الْحُجَّةَ الَّتِي جَاءَ بِهَا مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي علي (عَلَيْهِ السَّلام) وَحُجَّتُهُمْ وَاحِدَةٌ وَطَاعَتُهُمْ وَاحِدَةٌ.

    1. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from al-Khashshab from Ali ibn Hass’an from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a.s.) who has said the following. “The offspring of the believers will also follow them to Paradise. So shall We join their offspring to them because of their faith. We shall reduce nothing from their deeds.. .”(52:21) The Imam (a.s.) said, “Believers refers to the Holy Prophet and Amir al-Mu’mini (a.s.) Offspring refers to the Imams and the executors of the wills (a.s.) We make them follow means that We will not reduce anything from the Divine authority of their offspring. It will be the same as that which Muhammad (s.a.) had transferred to Ali (a.s.). Their authority is one and the same and obedience to them is the same.”

    • Daif· al-Majlisi
    • لم يخرجه· al-Behbudi
47. 724Al-KafiCopy

    2ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ النَّهْدِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ قَالَ لِي نَحْنُ فِي الْعِلْمِ وَالشَّجَاعَةِ سَوَاءٌ وَفِي الْعَطَايَا عَلَى قَدْرِ مَا نُؤْمَرُ.

    2. Ali ibn Muhammad ibn ‘Abdallah has narrated from his father from Muhammad ibn ‘Isa from Dawud al-Nahdi from Al,i ibn Ja‘far who has narrated the following from abu al-Hassan. “In knowledge and courage we all are equal. In benefaction and grants we do to the degree we are commanded.”

    • Majhul· al-Majlisi
    • لم يخرجه· al-Behbudi
48. 725Al-KafiCopy

    3ـ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَحْنُ فِي الامْرِ وَالْفَهْمِ وَالْحَلالِ وَالْحَرَامِ نَجْرِي مَجْرًى وَاحِداً فَأَمَّا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَعلي (عَلَيْهِ السَّلام) فَلَهُمَا فَضْلُهُمَا.

    3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from Ali ibn Isma‘il from Safwan ibn Yahya from ibn Muskan from al-Harith ibn al-Mughirah who has narrated the following from abu ‘Abdallah (a.s.). “We in the matters of commands, understanding, lawful and unlawful all are alike and the same. However, the Messenger of Allah and Ali (a.s.) have their own virtue and excellence.”

    • Hasan· al-Majlisi
    • لم يخرجه· al-Behbudi
49. 726Al-KafiCopy

    1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها وَإِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ قَالَ إِيَّانَا عَنَى أَنْ يُؤَدِّيَ الاوَّلُ إِلَى الامَامِ الَّذِي بَعْدَهُ الْكُتُبَ وَالْعِلْمَ وَالسِّلاحَ وَإِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ الَّذِي فِي أَيْدِيكُمْ ثُمَّ قَالَ لِلنَّاسِ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ إِيَّانَا عَنَى خَاصَّةً أَمَرَ جَمِيعَ الْمُؤْمِنِينَ إِلَى يَوْمِ الْقِيَامَةِ بِطَاعَتِنَا فَإِنْ خِفْتُمْ تَنَازُعاً فِي أَمْرٍ فَرُدُّوهُ إِلَى الله وَإِلَى الرَّسُولِ وَإِلَى أُولِي الامْرِ مِنْكُمْ كَذَا نَزَلَتْ وَكَيْفَ يَأْمُرُهُمُ الله عَزَّ وَجَلَّ بِطَاعَةِ وُلاةِ الامْرِ وَيُرَخِّصُ فِي مُنَازَعَتِهِمْ إِنَّمَا قِيلَ ذَلِكَ لِلْمَأْمُورِينَ الَّذِينَ قِيلَ لَهُمْ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ.

    1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘A’idh from ibn ’Udhayna from Burayd al-‘Ijli who has said that I asked abu Ja‘far (a.s.) about the following verse of the Holy Quran. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a.s.) said, “ We are intended thereby. The preceding Imam must transfer to the succeeding Imam the books, the knowledge and the armaments. ‘Be just when passing judgment among people’ means what is in your possession. Then Allah has said to people, “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) This is how it was revealed. How Allah, the Most Holy, the Most High, would command them to obey the people who possess authority and then allow people to dispute them? This is said to those who are commanded by the command of, “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59)

    • Daif (per the well-known view)· al-Majlisi
    • لم يخرجه· al-Behbudi
50. 727Al-KafiCopy

    2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ إِنَّ الله يَأْمُرُكُمْ أَنْ تُؤَدُّوا الاماناتِ إِلى‏ أَهْلِها قَالَ هُمُ الائِمَّةُ مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يُؤَدِّيَ الامَامُ الامَانَةَ إِلَى مَنْ بَعْدَهُ وَلا يَخُصَّ بِهَا غَيْرَهُ وَلا يَزْوِيَهَا عَنْهُ.

    2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘Umar who has said that I asked abu al-Hassan al-Rida (a.s.) about the words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a.s.) said, “They are the Imams (a.s.) from the family of Muhammad (s.a.) who are commanded to deliver the trust to the succeeding Imam (a.s.) exclusively and to no one else and that the succeeding Imams must not be deprived of this trust.”

    • 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.