« The Book of Divine Authority (al-Hujja) » est le livre 5 de Al-Kafi, le recueil de ash-Shaykh Muhammad ibn Ya'qub al-Kulayni. Il contient 1 018 hadiths — Hadith 428–477 selon la numérotation standard. Chacun est présenté ci-dessous dans l'arabe original avec une traduction, sa référence complète, et l'authentification donnée par les savants du hadith lorsqu'elle a été enregistrée. Il est suffisamment long pour être divisé en 21 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
1. Ali ibn Ibrahim has narrated from his father from al-‘Abbass ibn ‘Umar al-Qummi from Hisham ibn al-Hakam from abu ‘Abdallah (a.s.) the following. “An atheist asked the Imam (a.s.), ‘How do you prove the truthfulness of the prophets and the messengers?’” The Imam (a.s.) said, “It is a fact that we have established with sufficient evidence the existence of our Creator, the Most Holy, the Most High and Exalted above all creatures. It is a fact that this Creator is All wise and Most High. His creatures can not see, touch, associate and directly communicate with Him. It proves that His deputies must be present among His creatures. It is His deputies and ambassadors who speak to people for Him and provide them guidance to protect their interests, to tell them what is beneficial to them and what are the best means of survival and what may cause their destruction. This proves the presence among people of those who conveys the commandments of the Creator, Who is All wise and All knowing Allah, the Most Holy, the Most High, to people. Such people are the prophet (a.s.) the chosen ones from among His creatures. They are the people of wisdom, disciplined with wisdom and sent to people with the message of wisdom. They are different from other people - although are like them in physical form and shape - in their conditions of discipline and their receiving direct support from Allah, the Most Holy, the Most High and All-Wise. This also proves their presence among people in all times to ensure the availability of the people with Divine authority who would have the kind of knowledge that would establish their truthfulness and trustworthiness.”
2. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said the following. “I said to Imam abu ‘Abdallah (a.s.), ‘Allah by far above Majestic and Gracious to be known through His creatures. In fact, the creatures are known through Allah.’” The Imam (a.s.) said, “You have spoken the truth.” I said, “One who knows that he has a Lord, he must also learn that his Lord agrees with certain things and disagrees with certain other things. The only way he would know what his like and dislikes is revelation or a messenger. On e does not receive revelation he must find the messengers and when finds the messengers he will know that they the Divine authority and that obedience to them is necessary. I say to people, “Do you know that the messenger of Allah was the Divine authority over His creatures?” They say, “Yes, he was the Divine authority.” I then ask, “After the messenger of Allah who was the Divine authority over His creatures?” They said, “After the messenger of Allah the Divine authority is the Holy Quran.” I considered the Holy Quran and found out that various kinds of people consider this Holy Book as support for their beliefs. For example the Murji’a (people who say Allah has postponed punishment), the pre-determinists and the atheist who even do not believe in it but take it as the basis for their arguments against the others. I then learned that the Holy Quran can not serve as Divine authority without a guardian whose words from the Holy Quran would be the truth. I then ask the people, “Who is the guardian of the Holy Quran?” They say, “Ibn Mas‘ud knew the Holy Quran, ‘Umar knew it and Hudhayfa knew the Holy Quran.” I ask them, “Did they know all of the Holy Quran?” The people say, “No, they did not know all of it.” I have not found anyone who would know all of the Holy Quran except Ali ibn abu Talib (a.s.). It is a fact that if any issue would emerge that needed a Quranic solution, except for Imam Ali (a.s.) every one of the others would, in many cases, say, “I do not know.” Only Imam Ali (a.s.) would say, “I know.” I then acknowledge that Imam Ali (a.s.) is the guardian of the Holy Quran and obedience to him is obligatory and he is the Divine authority over the people after the Holy Prophet (s.a.). Whatever Imam Ali (a.s.) has said from the Holy Quran is the truth.” The Imam (a.s.) said, “May Allah grant you blessing.”
3. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ibrahim from Yunus ibn Ya‘qub who has said the following. “In the presence of Imam abu ‘Abdallah (a.s.) once there was a group of his followers consisting of Humran ibn ’Ayun, Muhammad ibn al-Ni‘man, Hisham ibn Salim, al-Tayyar and others among whom was also Hisham ibn al-Hakam, a young man. Imam abu ‘Abdallah (a.s.) said, “O Hisham can you tell us what did you do to ‘Amr ibn ‘Ubayd and how did you ask him questions?” Hisham said, “O descendant of the Holy Prophet Your greatness makes me feel shy and my tongue does not work in your presence.” The Imam (a.s.) said, “When I would order you something you should do it.” Hisham, then said, “I came to learn about the gathering of ‘Amr ibn ‘Ubayd and sessions of speeches for people in the Mosque of Basra. It disturbed me a great deal and I went to Basra. It was a Friday. I went to the Mosque and found a large circle of people among was ‘Arm ibn ‘Ubayd with a black piece of woolen cloth used as a loin cloth and another piece over him as a gown and people would ask him questions. I asked people for room, which they made for me. I sat in front of the people with my legs folded beneath and said, “O scholar, I come from out of town. Can I ask you questions?” He said, “Yes, you may ask.” I asked, “Do you have eyes?” He said, “Son, what kind of question is this? Something that you can see why then do you ask?” I said, “That is how my questions are.” He said, “Son, you may ask your questions even if they would be foolish ones.” I asked, “Do you have eyes?” He said, “Yes, I have eyes.” I asked, “What do you do with them?” He said, “I see with them the colors and persons.” I asked, “Do you have a nose?” He said, “Yes, I have a nose.” I asked, “What do you do with it?” He said, “ I use it to smell things.” I asked, “Do you have a mouth?” He said, “Yes, I have a mouth.” I asked, “What do you do with it?” He said, “I test things with it.” I asked, “Do you have ears?” He said, “Yes, I have ears.” I asked, “What do you do with them?” He said, “I hear sounds with them.” He I asked, “Do you have a heart?” He said, “Yes, I have a heart.” I asked, “What do you do with it?” He said, “I distinguish and discern things that come to it from the other senses.” I asked, “Why are your others senses independent of your heart and why do they need it?” He said, “They are not independent of my heart.” I said, “Why do they need your heart when they are all healthy and sound?” He said, “Son, when the other senses face a doubt about something, such as smell, test, etc., I send it to my heart and it ascertains certainty and discards doubts.” I asked him, “Do you mean that Allah has set up the heart to remove doubts from the other senses?” He said, “Yes, that is true.” I asked, “Is then the existence of the heart necessary to remove the doubts of the other senses?” He said, “Yes, it is necessary.” I then said, “O abu Marwan, Allah, the Most Holy, the Most High, as you say, has not left your senses without an Imam to correct the doubts and the mistakes of the other senses in you and remove doubts therefrom, how would He leave all the people with doubts and confusions without an Imam who would remove their doubts and settle their disputes?” He remained quite and did not say anything for a while. He then asked, “Are you Hisham ibn al-Hakam?” I said, “No, I am not.” He asked, “Are you of his associates?” I said, “No.” He asked, “Wherefrom are you?” I said, “I am from Kufa.” He said, “You then must be Hisham ibn al-Hakam.” He then took to himself and gave me room nearby. He discontinued his speech until I left.” Imam abu ‘abdallah (a.s.) smiled and said, “O Hisham who has taught you this?” I replied, “I learned something from you and added something of my self.” The Imam (a.s.) said, “This, I swear by Allah, is written in the books of Abraham and Moses.”
4. Ali ibn Ibrahim has narrated from his father from those whom mentioned from Yunus ibn Ya’qub who has said the following. “I was in the presence of Imam abu ‘Abdallah (a.s.) that a man from Sham (Syria) came to him and said, ‘I am a man of Kalam (meaningful words) Fiqh (laws) and rules of obligations and I have come to debate your people.” Imam abu ‘Abdallah asked, “ Are your meaningful words those of the Messenger of Allah or your own words?” He replied, “Somme of them are from the Messenger of Allah and some of them are my own words.” The Imam said, “Are then you a partner of the Messenger of Allah?” He said, “No, I am not.” The Imam (a.s.) asked, “Have you received any revelation from Allah, the Most Holy, the Most High ?” He said, “No, I have not.” The Imam then asked, “Is it obligatory to obey you just as it is obligatory to obey the Messenger of Allah?” He said, “No, it is not.” The Imam (a.s.) then turned to me and said, “O Yunus, this man has just defeated himself before debating others.” The Imam then said, “O Yunus, why do you not speak to him if you do well in debate?” I said, “I wish I could but, may Allah take my soul in the service for your cause, I have heard that you do not allow debating and say that wayl (a place in hell) is for those who debate. Some of them say, ‘This is accepted and that is not accepted and this is alright to say but that is not alright to say that this we understand and that we do not understand.’ The Imam (a.s.) said, “I said so if they would ignore what I say and follow what they themselves want.” The Imam then said, “find out who is outside who could debate and bring them in. The reporter has said, “I then brought in Humran ibn ’Ayun who was good in debating, Ahwal who also was good in debate. I brought Hisham ibn Salim who debated well. Another person I brought was Qays ibn Masir who the best of them to me. He had learned Kalam (theology) from Imam Ali ibn al-Husayn (a.s.) Our gathering took place in Makka before Hajj. Imam abu ‘Abdallah (a.s.) would stay near the Holy Mosque for few days in a small tent. Once the Imam (a.s.) looked outside the tent and there was a camel growling and said, “By the Lord of the Ka‘ba, it is Hisham.” We thought it must be Hisham, the man from the family of ‘Qil who was very beloved to the Imam (a.s.). It was Hisham ibn al-Hakam who came in. He had just grown a small beard and all of us were older than him. The Imam (a.s.) made room for him and said, “He is our supporter with his heart, tongue and hands.” The Imam then asked Humran to debate the man. Humran came out strong. Then the Imam asked Taqi to debate the man. Ahwal also came strong. Then the Imam asked Hisham ibn Salim to debate the man. They both remained the same. The Imam (a.s.) then asked Qasys al-Masir to debate the man. When they debated the Imam (a.s.) laughed because of the man from Sham sometimes saying the right thing. The Imam then asked the man from to speak with Hisham ibn al-Hakam. The man said, “O boy, ask me about the Imamat (spiritual leadership) of this man.” Hisham become angry and began to shake and said, “O you, is your Lord more protective of His people or people themselves?” The man said, “It is My Lord Who is more protective of His creatures.” Hisham then asked, “What then He in His opinion has done for them?” The Man said, “He has established His authority and guidance so that they would not differ and disunite and be united to support each other and remind them of their duties towards Allah.” Hisham asked, “Who is he?” The man said, “He is the Messenger of Allah.” Hisham then asked, “Who is the Divine authority after the Messenger of Allah?” The man replied, “It is the book if Allah and the Sunnah.” Hisham then said, “Have the Book and Sunnah helped us today in removing our differences?” The man said, “Yes, they have helped us.” Hisham then asked, “Why then do we have differences among us. You have come all the way from Sham to oppose and debate us?” The man then remained quite. The Imam asked him, “Why do not speak?” The man said, “If I were to say that we have no differences I would speaking lies. Were I to say that the Book and Sunnah solves our differences it would be invalid because they can be interpreted in so many ways. Were I to say that we do have differences and each claims to be the rightful party then the Book and the Sunnah would have been proved of no help. However, I can ask the same question from him also.” The Imam (a.s.) then said to man from Sham, “Why do not then ask him this question?” The man from Sham (Syria) then turned to Hisham and asked, “O you, is your Lord more protective of His people or people themselves?” Hisham said, “It is My Lord Who is more protective of His creatures.” The man then asked, “Has He then established for them a means that would remove their differences, unite them, remove their difficulties and show them the right from wrong?” Hisham asked, “Do you mean for the time of the Messenger of Allah or at this time?” The man from Sham said, “At the time of the Messenger of Allah was the Messenger of Allah. Who is the (Divine) authority at this time?” Hisham said, “(The Divine authority) at this time is this person sitting among us. To him people journey long distance to find answer to their questions. He tells us about the news of the heavens and the earth as he has inherited it from his father and grand father.” The man from Sham said, “How would I know that?” Hisham then said, “Ask him whatever you would like.” The man from Sham said, “You have left no excuse for me and I must ask.” Imam abu ‘Abdallah (a.s.) then said, “O man from Sham, “I can tell you how was your journey and how was your road. It was so and so.” The Imam (a.s.) informed him with details. The man agreed and acknowledged the details and said, “Now I have become a Muslim.” The Imam (a.s.) said, “In fact, you have become a believer in Allah now. Islam is before Iman (faith). Because of Islam people inherit each other and marry. Because of faith people receive rewards.” The man then said, “You have spoken the truth. At this time I testify that there is no god but Allah, and that Muhammad is His Messenger and that you are the executor of the will of the Executor of wills of the Messengers of Allah.” The Imam (a.s.) then turned to Humran and said, “When you speak on the basis of Hadith you speak the truth.” Turning to Hisham ibn Salim the Imam (a.s.) said, “You want the Hadith but you do not know them.” About the al-Ahwal the Imam said, “You analogized and use a great deal of cunning ways and break falsehood with falsehood but your falsehood is stronger.” To Qays al-Masir the Imam (a.s.) said, “You speak of something very near to the Hadith of the Holy Prophet (s.a) but use something very far from the Hadith of the Holy Prophet. You mix the truth with falsehood while a small degree of truth is enough to remove falsehood. You and Ahwal are experts in jumping here and there.” Yunus has said, “I thought the Imam will say about Hisham something similar to those he said about the other two.” The Imam then said, “O Hisham, you sometimes almost fall but you spring up like a bird on take-off. People like you should speak but be careful of slipping and intercession will follow, Allah willing.”
5. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘isa from Ali ibn al-Hakam from Aban who has that al-Ahwal reported to him the following. “Zayd ibn Ali ibn al-Husayn (a.s.) sent called up on to meet him when he was in hiding. When I met him, Zayd said, “O abu Ja‘far, what would say if someone will from us would come to you asking to join us? Will you rise up with him (against the enemies)?” I said, “Would it be your father or brother I would have joined them.” He then said, “I want to rise up against these people. Come and join me.” I then said, “No, may Allah my soul of service to you.” He then said, “Is it that you keep yourself away from me?” I said, “ It is only one soul. If Allah’s authority on earth exists, then those keeping away from you would have saved themselves and those joining you would have faced their destruction. If there would Divine authority exist one earth then people joining and keeping away from would be the same.” He then said, “O abu Ja‘far, I would sit with my father at the same table he would feed me chunky morsels and cool off for me the hot one out kindness and diligent care. Do you think he was not afraid for me from the fire of hell? So he has informed you about religion and did not inform me?” I said, “ May Allah make my soul of service to you, it is also because of the kindness of your father to you that to save you from the fire he did not inform you. He was afraid for you that after having the information you would ignore his guidance and so you become subject of fire He informed me also and if I would follow I will be safe and become destroyed if disobeyed for he which he was not that much concerned. Then I told him, “..” May Allah make my soul of service to you, are you of a higher degree of excellence or the prophets?” He said, “It is the prophets.” I said, “Consider that Ya‘qub has said to Joseph, ‘My son do not tell your dream to your brothers. They may plot against you. Why he not inform the brothers so that they would not plot against Josephe?.He hid it from them such the way your father has done because he was afraid about you.” Then He said, “When you say that, I swear to Allah that your friend (the Imam (a.s.) told me in Madina that I will be killed and crucified in al-Kunnasa and that he has a book with him that lists the people killed and crucified.” I then went for Hajj and reported the story of Zayd to abu ‘Abdallah (a.s.) and what I said to Zayd. The Imam (a.s.) said, “You surrounded him from his fron, back, left, right, above and below and did not leave for any way out.
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim and Durust ibn abu Mansur from him the following. “Abu ‘Abdallah (a.s.) has said that the prophets and the messengers are of four categories. There were prophets who were given Divine news in their souls just for their own-selves and for no one else. There were also prophets who were given Divine news in their dreams and would hear the voice but would not see anyone when awake and they were not sent to other people with such news. They had to follow and Imam just as it happened with Lot who followed Abraham.. There were prophets who would experience in their dreams, hear the voice and see the angel and were sent to a group of people small or large like Jonas (we sent him to a hundred thousand people or a few more). The Imam said that there were thirty thousand more people lead by an Imam. Those who saw in their dreams heard the voice and saw the angel when awake and were also Imams like ’Ulul ‘Azm ones, such as Abraham were prophets but not Imams until Allah said, “I want to appoint you as the Imam for people.” He said, “Also please from my descendents, to which He said, ‘My covenant does not go to the unjust ones, those who have worshipped idols or statues will not become Imams.”
2. Muhammad ibn al-Hassan has narrated those whom he mentioned from Muhammad ibn Khalid from Muhammad ibn Sinan from Zayd al-Shahham who has said the following. “I heard Imam abu ‘Abdallah saying, ‘Allah chose Abraham as a servant before choosing him as a prophet. Allah chose him as a prophet before choosing him as a messenger. Allah chose him as a messenger before choosing him as a friend of His. Allah chose him as a friend of His before choosing him as an Imam. When all of the above things were gathered in Abraham, Allah said, “I have certainly appointed you as the Imam for the people.” Because to Abraham it was so great he asked, “Can this (Imamat, leadership) be in my descendents also?” Allah said, “The feeble-minded can become the leaders of the pious ones.”
3. A number of our people has narrated from Ahmad ibn Muhammad ibn Muhammad ibn Yahya al-Khath‘ami from Hisham from abu Ya‘qub who has said the following “I heard abu ‘Abdallah saying, ‘The leaders and masters of the prophets and the messengers are five who are called ’ulul ‘Azm (people with determination) among the messengers who have the central role. They are Noah, Abraham, Moses, Jesus and Muhammad (s.a.).”
4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan from Ishaq ibn ‘Abd al-‘Aziz from abu al-Saffah from Jabir from abu Ja‘far (a.s.) has said the following. “I heard the Imam saying, ‘Allah chose Abraham as a servant before He chose him as a prophet. He chose him as a prophet before He chose him as a messenger. He chose him as a messenger before He chose him as a friend of His. He chose him as a friend of His before He chose him as an Imam. When all of these things gathered in him (the Imam holding his hands said, “Allah said, ‘O Ibrahim I have appointed you as the Imam (leader) of the people.” Because of the greatness of the position Abraham them asked, “O Lord, can it be in my descendants also?” The Lord said, ‘My covenant does not go to the unjust ones.”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn from Ahmad ibn Muhammad ibn abu Nasr from Tha‘laba ibn Maymun from Zurara who has said the following “I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, ‘He was a messenger, a prophet’. What is a messenger and what is a prophet?’” The Imam said, “A prophet is one who sees things in his dream and hears the voice but does not see the angel. The messenger is one who hears the voice, in his dreams and sees the angel.” I then said, “What is the position of the Imam?” The Imam (a.s.) said, “He hears the voice but does not see and observe the angel” Then he recited the following verse of the Holy Quran. ‘Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a.s.), whom We sent . .’” (22:52)
2. Ali ibn Ibrahim has narrated from his father from Isma‘il ibn Marrar who has said the following “Al-Hassan ibn al-‘Abbass al-Ma‘rufi wrote to Imam al-Rida (a.s.). “May Allah take my soul in service for your cause, explain to me the difference between the messengers, the prophets and the Imams.” The Imam said or wrote, “ The difference between the messengers, the prophets and the Imams is that a messenger is one to whom Jibril (Gabriel) comes. He sees Jibril and hears his speech and Jibril (the angel) brings him (Divine) revelation and sometimes he may see in his dream like the dream of Abraham (a.s.). A prophet is one who may hear the speech and may see the person or may not hear. The Imam is the one who hears the speech but does not see the person.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from al-Ahwal who has said the following. “I Asked abu Ja‘far (a.s.) about the messenger, the prophet and al-Muhaddith (one who reports Divine guidance).” The Imam (a.s.) said, “A messenger is one to whom Jibril (angel) comes openly he sees him (the angel) and speaks to him. Such person is a messenger. A prophet is one who sees in his dream something like the dream of Abraham (a.s.) or the dream of our Prophet (s.a.) about reasons for prophethood before the coming of revelation until Jibril came from Allah with to inform him that he was to be a messenger. In the case of Prophet Muhammad (s.a.) when prophethood was established in him then Jibril brought him the message that he was to be a messenger. Jibril would come and speak to him openly. Some of the prophets in whom prophethood is established they see in their dreams, the spirit comes to them, speaks and reports to them but they do not see the spirit when awake. Al-Muhaddith is one to who is reported to and he hears the reporting but does not see openly or in his dream.”
4. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ali ibn Hassan from Faddal from Ali ibn Ya’qub al-Hashimi from Marwan ibn Muslim from Burayd who has said the following. “I asked abu Ja‘far (a.s.) about the words of Allah, the Most Holy, the Most High, “Satan would try to tamper with the desires of every Prophet or Messenger or Muhaddith (Muhaddith is a commentary of Imam (a.s.), whom We sent . .’” (22:52). I said, ““May Allah take my soul in service for your cause, the word Muhaddith does not exist in our reading. What then is the meaning of The Messenger, Prophet and Muhaddith?” The Imam (a.s.) said, “A messenger is one to whom the angel comes openly and speaks to him. A prophet is one who sees in his dream. Sometimes prophethood and messengership may exist in one person. Al-Muhaddith is one who hears the voice but does not see the person (of the angel).” I then asked, may Allah keep you well, “How would one know that what one sees in his dream is true and that it is from the angel?” The Imam (a.s.) said, “He receives help for success to know the angel. Allah has your book the last book and your Prophet the last of prophets.”
1. Muhammad ibn Yahya al-‘Attar has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Amayr from al-Hassan ibn Mahbub from Dawud al-Riqqi from the pious man (a.s.) the following “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said the following. “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”
3. Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from ‘Abbad ibn Sulayman from Sa‘d ibn Sa‘d from Muhammad ibn ‘Ammara from abu al-Hassan al-Rida (a.s.) who has said the following. “Allah’s holding people accountable remains unjustified without the Imam who would teach people about Him.”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from Khalaf ibn Hammad from ’Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following. “A person with Divine authority is before the people, with the people and after the people.”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn abu ‘Umayr from al-Husayn ibn abu al-‘Ala’ who has said the following. “I abu ‘Abdallah (a.s.), ‘Can there be a time on earth without Imam?” The Imam said, “No, it can not be without Imam.” I asked, “Can there be two Imams at a time?” He said, “No, unless one is quite.”
2. Ali ibn Ibrahim has narrated from his father from Muhammad ibn abu ‘Umayr from Mansur ibn Yunus and Su‘dan ibn Muslim from Ishaq ibn ‘Ammara from abu ‘Abdallah (a.s.) who has said the following. “I heard the Imam (a.s.) saying, ‘The earth is never left without an Imam so that if the believers would add any thing it would be brought back and if they would reduce anything it would be completed.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Rabi‘ ibn Muhammad al-Musalliy from ‘Abdallah ibn Sulayman al- ‘Amiriy from abu ‘Abdallah (a.s.) who has said the following. “The earth has never been without a person with Divine authority who would teach people about the lawful and unlawful matters and call them to the path of Allah.”
4. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from al-Husayn ibn abu ‘Ala’ from abu ‘Abdallah (a.s.) who has said the following. “Can the earth be without Imam?” The Imam (a.s.) said, “No.”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn Muskan from abu Basir from one of them (Imams (a.s.), who has said the following “Allah does not leave the earth without a ‘Alim (scholar). Without this the truth would not be distinguished from falsehood.”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir from abu ‘Abdallah (a.s.) who has said the following “Allah, the Most Holy, the Most High, is far greater and above leaving the earth without an Imam of justice.”
7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from abu ’Usama and Ali ibn Ibrahim from his father from al-Hassan ibn Mahbub from abu ’Usama and Hisham ibn salim from abu Hamza from abu Ishaq from those reliable among the companions of Amir al-Mu’minin (a.s.) who has said the following. “O Lord. You do not leave your earth without a person who would represent Your authority among the people.”
8. Ali ibn Ibrahim has narrated from his father Muhammad ibn ‘Isa from Muhammad ibn al-Fudayl from abu Hamza from abu Ja‘far (a.s.) who has said the following. “I swear to Allah that He has not, from the day Adam died, left the earth without an Imam who would guide people to the Lord as with divine authority over the servants of the Lord. The earth will never remain without an Imam with Divine authority over His servants.”
9. Al-Hassan ibn Muhammad has narrated from Muhammad ibn Mu‘alla ibn Muhammad from some of our people from abu Ali ibn Rashid from abu al-Hassan (a.s.) who has said the following. “ The earth is never without a person with divine authority and I swear to Allah that I am the person with Divine authority.”
10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Fudayl from ibn abu Hamza who has said the following. “I asked abu ‘Abdallah (a.s.), ‘Can the earth be left without the Imam?’” The Imam (a.s.) replied, “ Were to remain without Imam it would obliterate its inhabitants.”
11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ قُلْتُ لَهُ أَ تَبْقَى الارْضُ بِغَيْرِ إِمَامٍ قَالَ لا قُلْتُ فَإِنَّا نُرَوَّى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهَا لا تَبْقَى بِغَيْرِ إِمَامٍ إِلا أَنْ يَسْخَطَ الله تَعَالَى عَلَى أَهْلِ الارْضِ أَوْ عَلَى الْعِبَادِ فَقَالَ لا لا تَبْقَى إِذاً لَسَاخَتْ.
11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘isa from Muhammad al-Fudayl who has said the following. “I asked abu al-Hassan al-Rida (a.s.), ‘Can the remain without Imam?’” He replied, “No, it will not remain so.” I then said, “We narrate from Imam abu ‘Abdallah (a.s.) that the earth will not remain without Imam unless Allah becomes extremely angry with the people of the earth or with His servants.” The Imam (a.s.) said, “In such condition it will not remain but it would obliterate with its inhabitants.”
12. Ali has narrated from Muhammad ibn ‘Isa from abu ‘Abd al_Mu’min from abu Harassa from abu Ja’far (a.s.) who has said the following. “Would the Imam be taken away from the earth it will create waves against her inhabitants just like what the inhabitants of the ocean face.”
13. Al-Husayn ibn Ali has narrated from Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ who has said the following. “I asked al-Hassan al-Rida (a.s.), “I can the earth remain without Imam?” The Imam (a.s.) replied, “No, it will not remain so.” I said, “We narrate that it will not remain without the Imam unless Allah, the Most Holy, the Most High, becomes angry with the people.” The Imam said, “In such condition it will not remain but it will obliterate its inhabitants.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn al-Tayyar who has said the following. “I heard abu ‘Abdallah (a.s.) saying, ‘Would there remain no one on earth except two persons one of them would certainly be the person with Divine authority.”
2. Ahmad ibn Idris and Muhammad ibn Yahya together have narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from abu ‘Ubayd from Muhammad ibn Sinan from abu Hamza ibn al-Tayyar from abu ‘Abdallah (a.s.) who has said the following. “Would there remain only two people on earth, one of them would the person with divine authority over the other.” Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa a similar Hadith.
3. Muhammad ibn Yahya has narrated from those who he has mentioned from al-Hassan ibn Musa al-Khashshab from Ja’far ibn Muhammad from Kiram from abu ‘Abdallah (a.s.) who has said the following. “If of all the people there will remain only two man one of them will be the Imam. He also said, ‘The last person to die will be the Imam (a.s.) so that no one could complain against Allah leaving him without Imam, the person with Divine authority over him.’”
4. A number of our people has narrated from Ahmad ibn Muhammad al-Barqi from Ali ibn Isma‘il from ibn Sinan from Hamza ibn al-Tayyar who has said the following. “I heard Imam abu ‘Abdallah (a.s.) saying, ‘Would there remain on earth no one except two people one of them will be the person with Divine authority or the second one will be the person with Divine authority (uncertainty is from the narrator).”
Ahmad ibn Muhammad has narrated from Muhammad ibn al-Hassan from al-Nahdi from his father from Yunus ibn ya‘qub from abu ‘Abdallah who has said the following. “Would there remain no one except two people one of them will certainly be the Imam.”
1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّمَا يَعْبُدُ الله مَنْ يَعْرِفُ الله فَأَمَّا مَنْ لا يَعْرِفُ الله فَإِنَّمَا يَعْبُدُهُ هَكَذَا ضَلالاً قُلْتُ جُعِلْتُ فِدَاكَ فَمَا مَعْرِفَةُ الله قَالَ تَصْدِيقُ الله عَزَّ وَجَلَّ وَتَصْدِيقُ رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمُوَالاةُ علي (عَلَيْهِ السَّلام) وَالائْتِمَامُ بِهِ وَبِأَئِمَّةِ الْهُدَى (عَلَيْهم السَّلام) وَالْبَرَاءَةُ إِلَى الله عَزَّ وَجَلَّ مِنْ عَدُوِّهِمْ هَكَذَا يُعْرَفُ الله عَزَّ وَجَلَّ.
1. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ who has said that Muhammad ibn al-Fudayl narrated to me from abu Hamza from abu Ja’far (a.s.) who has said the following. “Only those who know Allah worship Him. Those who do not know Allah they worship Him just like that in misguidance.” I then asked, may Allah take my soul in service for your cause, what the knowledge about Allah?” The Imam (a.s.) said, “Knowledge about Allah means is to acknowledge the existence of Allah, the Most Holy, the Most High, to acknowledge His messenger and to love Imam Ali (a.s.). Of such knowledge is to follow him and the Imams of guidance and to denounce before Allah, the Most Holy, the Most High, their (Imams’) enemies. This is how the knowledge about Allah is.”
2. Al-Husayn has narrated from Mu‘alla al-Hassan ibn Ali from Ahmad ibn ‘A’idh from his father from ’Udhayna who has said that more than one person has narrated to us from one the two Imams (a.s.) who has said the following. “One will not be considered a Mu‘min until he knows Allah, His Messenger and all of the Imams and the Imam of ones time, acknowledges his Divine authority and submits his affairs to the Imam (a.s.).” He then said, “How would one know the last one when one is ignorant of the first one.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Hisham ibn Salim from Zurara who has said the following. “I said to abu Ja’far (a.s.), ‘Is knowing the Imam from among you obligatory on all creatures?’” The Imam (a.s.) said, “Allah, the Most Holy, the Most High, sent Muhammad to all people as His Messenger and as His authority over all creatures on earth. Those who have faith in Allah and that Muhammad is His Messenger and have followed him and have acknowledged his message on such people it is obligatory to the Imam from us. Those who do not have faith in Allah and in His messenger and who do not follow him and do not acknowledge him and do not acknowledge the rights of Allah and His messenger then knowing the Imam (a.s.) would be obligatory on them? They do not have faith in Allah and in His messenger, do not follow him and do not acknowledge their rights.” I then asked, “What would you say about those who have faith in Allah and His messenger who acknowledge His messenger in all the matters that have come from Allah, is it obligatory for them to know the Imam (a.s.) from you?” The Imam (a.s.) said, “Yes, it is obligatory. Do they not know so and so?” I said, “yes, they do.” The Imam (a.s.) then said, “Do you think Allah is the one who has placed such knowledge in their hearts? No, I swear to Allah that no one other than Satan has placed such knowledge in their hearts. I swear to Allah that no one other than Allah, the Most Holy, the Most High, has inspired our rights in hearts of the believers.”
4. From the narrator of the previous Hadith from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from ‘Amr ibn abu al-Miqdam from Jabir who has said the following. “I heard imam abu Ja’far (a.s.) saying, ‘Only those who know Allah, the Most Holy, the Most High, and worship Him. It is such people who know Him and know the Imam from the family of the Holy Prophet (s.a). Those who do not know Allah, the Most Holy, the Most High, and do not know the Imam from us, Ahlul Bayt, such people only know and worship something other than Allah just like that in error.”
5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jaumhur from Faddala ibn Ayyub from Mu‘awiya ibn Wahab from Dhurayh who has said the following. “I asked abu ‘Abdallah (a.s.) about the Imams after the Holy Prophet (s.a.).” The Imam (a.s.) said, “Amir al-Mu’minin (Ali) (a.s.) was the Imam. Then al-Hassan (a.s.) was the Imam. Then al-Husayn (a.s.) was the Imam. Then Ali ibn Al-Husayn (a.s.) was the Imam. Then Muhammad ibn Ali (a.s.) was the Imam. One who would deny this would be as if he has denied the existence of Allah, the Most Holy, the Most High, and the truthfulness of Prophet Muhammad (s.a).” I asked, “may Allah take my soul in service for your cause, are you then the Imam? I repeated it three times.” The Imam said, “I only said it to you so that you will be of the witnesses before Allah, the Most Holy, the Most High, on His earth.”
6. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abdallah (a.s.) who has said the following. “You will not be of the people of good deeds until you will know. You will not know until you acknowledge. You will not acknowledge until you safeguard the four doors and the first of these doors will not do any good without the last. The people of the three strayed far away from the (right) path. Allah, the Most Holy, the Most High, accepts only the righteous deeds. Allah does not accept with one’s fulfilling the conditions of the covenant. Those who remain faithful to Allah, the Most Holy, the Most High, about His condition and follow what is prescribed in the covenant he will receive blessings from Him and He will keep His promise. Allah, the Most Holy, the Most High, has informed the people of the path of guidance and has sanctioned for them the laws of Shari‘a as beacons. He has informed them how to follow the laws. He has said, “I am All-forgiving to the righteously striving believers who repent and follow the right guidance.” (20:82) “Allah (God) only accepts the offerings of the pious ones.” (5:27) Those who are pious before Allah about His commandments they meet Allah as believers in in whatever Prophet has brought to them from Allah. It is unfortunate that people died before finding guidance. They thought that they were believers but they became polytheist without realizing it. Those who enter the house through the door they are rightly guided. Those who go other ways they are on the path to destruction. Allah has connected the obedience to the people of Divine authority with the obedience to His Messenger and the obedience to His messenger with obedience to His Own-self. Those who would disregard obedience to the people of Divine authority they have not obeyed Allah and His Messenger. This obedience is the acknowledgment of what Allah, the Most Holy, the Most High, has sent. (That you) be well dressed with means of beauty near every mosque; that you should enter the doors of the houses that Allah has given permission to be uplifted wherein His names be mentioned. Allah has certainly informed you that there are certain man whose attentions and mind do not deviate from speaking about Allah, prayer and paying charity because of business and trade attractions. They only fear the Day in which the hearts and eyes turn upside down. Allah has appointed the messengers for commands. He then chose them to acknowledge in His Warning and said, “No nation who lived before was left without a Warner . .” (35:25) Stray those who are ignorant and find the right guidance those who think and understand. Allah, the Most Holy, the Most High, has said, “It is their hearts in the center which are blind, not their ears.” (22:46) How can one does not see find guidance and how would one understand without thinking? Follow the Messenger of Allah and his Ahlul Bayt (family) and acknowledge what Allah has sent and follow the traces of guidance. They (Ahlul Bayt) are the signs of trust and piety. Know that if a person would deny Jesus, the son of Mary (a.s.) and acknowledge all the other prophets such person will not be considered a believer. Follow the path by the help of the lighthouses and follow the signs from behind the barriers. Try to perfect the matters of your religion and have faith in Allah, your Lord.”
7. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Husayn ibn Saghir from whom he has narrated from Rib‘i ibn ‘Abdallah from abu ‘Abdallah (a.s.) who has said the following. “Allah did not want to let things work except through their means and reasons. For everything He made a cause, for every cause an explanation, for every explanation a science, for every science a speaking chapter. Some people know it and some do not know. It is the messengers of Allah and we.”
8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following. “I heard abu Ja’far (a.s.) saying, ‘Whoever would worship Allah in the expectation for reward and work hard but without having an Imam for himself his efforts would not be received acceptance. Such person is last and straying and Allah would dislike his deeds. The example of such person is like that of a lost sheep who would stray away from her herd. She would wonder around during the day and at nightfall she would see a different flock of sheep with a shepherd and she would glad and affectionately join it thinking it to be like her own flock. She would pass the night in their barn but in the morning when the shepherd let the flock out she could not recognize her flock and shepherd and begin to wonder in search for her own flock and shepherd and saw a flock and a shepherd. She then would rush to the flock with great interest but the shepherd shouted, ‘Go to your own flock and shepherd because you are lost and wondering.’ She then would run back and forth lost and wondering without a shepherd to show her the grazing areas and the barn. At such time a wolf would seize the opportunity and would kill her to eat. Just the same is the case, O Muhammad, those people of this ’Ummah (nation) who has no Imam from Allah, the Most Holy, the Most High, who is in public and possessing the noble quality of justice. Such people are lost and straying. If such people would in such a condition their death would be like that of an unbeliever and hypocrite. O Muhammad, take notice that the unjust Imams and their followers are far away from the religion of Allah. They have lost the right path and have mislead the others. The deeds that they are like dust blown away by the winds in a stormy day. They would remain helpless and unable to benefit from their deeds. Such is straying far away from the right path.”
9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from ‘Abdallah ibn ‘Abd al-Rahman from al-Haytham ibn Waqid from Muqrin who has said the following. “I heard abu ‘Abdallah (a.s.) saying, ‘Ibn al-Kawwa came to Amir al-Mu’minin (a.s.) and asked, “O Amir al-Mu’minin,(what do you say about; “There will be people on the Heights who know everyone by their faces . .” (7:46). The Imam said, “we will be on the Heights. We will recognize our supporters from their faces. We are the Heights without whose knowing there is no other way to know Allah, the Most Holy, the Most High. We are the Heights that Allah on the Day of Judgment will make known to everyone on the bridge. No one will enter paradise without knowing us and our knowing them. No one will enter hell except those would not know us and we will ignore them. If Allah, the Most Holy, the Most High, would want to let people know Him He may do so but He has made us the door to knowing Him, the bridge, the path and the aspect to Him. Whoever would deviate from our authority and guardianship or would consider others more excellent than us such people will down off the bridge. People are the same in following guidance. They are not equal with those who have found the sparkling fountains with those who have gathered around polluted waters that fall over other such waters. Such are not equal with those who have found the sparkling fountains that flow by the order of the Lord without ceasing and reduction.”
10. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn muhammad from Bakr ibn Salih from al-Rayyan ibn Shabib from yunus from abu Ayyub al-Khazziz from abu Hamza who has narrated from Imam abu Ja’far‘far (a.s.) the following. “O abu Hamza, when one of decide to travel for just a few miles he first finds a guide and direction for himself. Your knowledge of the paths of heavens is much less than your knowledge of the paths of earth. You must find a guide for yourself.”
11. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ayyub al-Hurr from abu Basir from Imam abu ‘Abdallah (a.s.) who has said the following about the words of Allah ‘Whoever is given wisdom he has received a great deal of goodness’ (2:273) “It means obedience to Allah and knowin who one’s Imam is.”
12. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad from Ali ibn al-Hakam from aban from abu Basir saying that Imam abu Ja’far‘far (a.s.) said to him the following. “Have you found out who your Imam is?” I said, “Yes, I swear by Allah, I did so before I left Kufa.” The Imam (a.s.) said, “Then it is sufficient for you.”
13. Muhammad ibn Yahya has narrated from ahmad ibn Muhammad from Muhammad ibn Isma‘il from Mansur ibn Yunus from Burayd who has said that he heard Imam abu Ja’far (a.s.) said the following about the words of Allah, “Can the dead to whom We have given life and light so that they may walk among the people, be considered equal to those who can never come out of darkness?” (6:122) The dead do not understand anything ‘The light by the help of which they walk’ is the Imam that they follow.’ “be considered equal to those who can never come out of darkness” applies to those who do not know who their Imam is.”
14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn ’warma and Muhammad ibn ‘Abdallah from Ali ibn Hassan from ‘Abd al-Rahman ibn Kathir from Imam abu ‘Abdallah (a.s.) who has said the following. “Imam abu Ja’far (a.s.) has said, ‘Abu ‘Abdallah al-Jadali once came to Amir al-Mu’minin (a.s.). Amir al-mu’minin said to him, “O abu ‘Abdallah may I say something to you about the words of Allah, ‘Whoever does a good deed will receive a better reward than what he has done. He will be secure from the terror of the Day of Judgment (27:89). Those who commit evil will be thrown headlong into hell fire. (It will be said to them) can you expect any recompense other than what you deserve for your deeds?’ (27:90) The man said, “yes, O Amir al-Mu’minin, please tell me, may Allah take my soul in service for your cause.” Amir al-Mu’mini said, “A good deed means is to acknowledge our Divine authority and have our love in one’s heart. Evil means denying our Divine authority and harboring in one’s heart hatered towards us.” Amir al-Mu’minin (a.s.) then read the verses to him.
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja‘far (a.s.) who has said the following. “The top most matter (in religion) the most noble, the key issue, the gateway to all affairs and the pleasure of the Most Beneficent , the Most Holy, the Most High, is obedience to the Imam after finding out who the Imam is.” The Imam (a.s.) then said, “Allah, the Most Holy, the Most High, has said, ‘One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you (4:80)’”
Hasan· al-Majlisi
لم يخرجه· al-Behbudi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
