Ceci est la partie 11 sur 21 de « The Book of Divine Authority (al-Hujja) », livre 5 de Al-Kafi — Hadith 928–977. Le livre 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.
13. Ibn Faddall has narrated from ‘Abdallah ibn al-Mughira who has said the following. “I was a member of Waqifa sect and I wen to Hajj with the same belief. When I arrived in Makka an idea began to prick my chest. I got hold of al-Multazam (the wall next to the door of Ka‘ba) and said, “O Lord, You know what I ask for and my intention. Guide me to the best of the religions. It then occurred to me to see al-Rida (a.s.). I went to the city of Madina and stood in front of his door and said to his slave, ‘Tell your master that a man from Iraq is at the door.’” He has said that I heard his voice saying, “O ‘Abdallah ibn Mughira, come in.” I then went inside and when he looked at me he said, “Allah has answered your prayer and has guided you to His religion.” I then said, “I testify that you possess Divine Authority and you are the trustee of Allah over His creatures.” :
14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah who has said the following. “‘Abdallah ibn Hulayl believe in ‘Abdallah (ibn Ja’far (a.s.) ) to be the Imam). He went to the army head quarters in Samarra, Iraq and thereafter he changed his belief. I asked him about the reason for such change. He said, “I thought (while in Samarra) I should discuss it with abu al-Hassan (a.s.) and ask him about it. Accidentally I came across him when passing through a narrow alley. He came closer and when parallel to me, he spitted out on me something from his mouth and it was placed on my chest. I then picked it up. It was a leaf with a writing on it that said, “He was not there (position of Leadership with Divine Authority) and he was not qualified for it (Leadership with Divine Authority).”
15. Ali ibn Muhammad has narrated from one of our people whose name he mentioned. He said that Muhammad ibn Ibrahim narrated to us, that Musa ibn Muhammad ibn ’Isma‘il ibn ‘Ubaydallah ibn ‘Abbass ibn Ali ibn abu Talib narrated to us from Ja’far ibn Zayd ibn Musa from his father, from his forefathers the following. “One day ’Umm Aslam came to the Holy Prophet (s.a) when he was in the house of ’Umm salama. She asked about the Messenger of Allah. ’Umm Salama relied that he had just went out for some thing and that he would return soon. She then waited with ’Umm Salama until he (the Messenger of Allah) came. ’Umm Aslam then said, “May Allah take my soul and the souls of my parents in service for your cause, Messenger of Allah, I have read the books and have learned about all the prophets and the executors of the their will. Moses had an executor for his will even in his life time and an executor of the will after he died. So also was Jesus. Who then is the executor of your will, O the Messenger of Allah?” He then said to her, “O ’Umm Aslam, the executor of my will in my lifetime and after I will is the same person.” Then he said to her, “O ’Umm Aslam, “Whoever would be able to do what I intend to do just now he is and will be the executor of my will.” He then picked up a pebble from the floor and crushed it with his fingers into something like flour. He then turned it into a piece of clay and then printed his seal on it and said, “Whoever would be able to do what I just did he will be theexecutor of my will in my lifetime and after I will die.” She then left him. She has said that she went to Amir al-Mu’minin Ali (a.s.) and said, “May Allah take my soul and the souls of my parents in service for your cause, are you the executor orf the will of the Messenger of Allah?” He said, “Yes, I am, O ’Umm Aslam.” He then picked up a pebble, crushed it into powder like flour, turned it into clay and printed his seal on it. He then said, “O ’Umm Aslam, whoever would be able to do what I just did he will be the executor of my will.” I them went to al-Hassan (a.s.) while he was a young boy. I asked him, “My master, are you the executor of the will of yourfather?” He said, “Yes, I am, O ’Umm Aslam.” He picked up a pebble and did exactly what his father had done. I left him and went ot al-Husayn (a.s.) and considered him very little because of his young age. I asked him, “Are you the executor of the will of your brother?” He saaid, “Yes, I am. O ’Umm Aslam bring me a pebble.” He then did exactly what they had done. She has said that she lived until she met Ali ibn al-Husayn (a.s.) after the martyrdom of his father, on his return from Iraq. I asked him, “Are you the executor of the will of your father?” He said, “Yes, I am. He then also did exactly what they (a.s.) had done.”
16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Husayn ibn al-Jarud from Musa ibn Bakr ibn Dab from the one who narrated to him from abu Ja’far (a.s.) who has said the following. “Once Zayd ibn Ali ibn al-Husayn went to see abu Ja’far, Muhammad ibn Ali. He carried with him letters from the people of Kufa who invited him to their (city) and informed him of their coming together and asking him to rise. Abu Ja’far (a.s.) then asked him, “Are these letters their initiative or as response to what you had written to them and ask them to do?” He said that it was their initiative because they acknowledge our rights and because of our being from the family of the Messenger of Allah. It is also because of what they read in the book of Allah, the Most Majestic, the Most gracious, about the obligation to love us and must obey us. Also it is because of the suffering, impediments and afflictions that we had been through.” Abu Ja’far (a.s.) said to him, “ Obedience is an obligation from Allah, the Most Majestic, the Most gracious. It is a tradition Sunna that He had established in the people of the past and in the same way it will continue in the later generations of the people. Obedience is only for one of us and to love is for all of us. The command of Allah applies to His friends because of the rules already made available and because of the decision already made distinct, because of the finalized decision and of the measurement that has already taken place and because of the appointed time on a certain date. Do not be hasty because Allah does not become hasty because hastiness in the people. Do not try to surpass Allah because in your doing so misfortune will defeat and destroy you.” The narrator has said that Zayd became angry and said, “The Imam from us is not the one who would sit in his home, draw the curtain around him and lag from struggle (jihad). The Imam from us is the one who safeguards his dominion, fights for the cause of Allah a real fight, defends those who hold high regards for him and his rights.” Abu Ja’far (a.s.) then said, “O brother, do you really find any of the things that you mentioned about your self? If so, then can you show a supporting proof from the book of Allah or and evidence from the Sunna of the Messenger of Allah or give a similar example? Allah, the Most Majestic, the Most gracious, made things lawful and unlawful. He has sanctioned the obligations, provided examples and has set up traditions Sunan. He has not made the Imam who would rise with Divine authority on His command engulfed in doubts in the matters of the obligation to obedience to him. He has not made him as such that he would act up on an issue before its proper place, struggle for something before it is there yet. Allah, the Most Majestic, the Most gracious, has said, “ Believers, do not hunt when you are in the holy precinct. .” (5:95) Is hunting an animal that has been made prohibited during Hajj more serious or the killing of a person that Allah has prohibited? Allah, the Most Majestic, the Most gracious, has assigned a place for everything. “Once the restrictions of iz r2 m are over, you may hunt. .” (5:2). Allah, the Most Majestic, the Most gracious, has said, “Believers, do not disrespect the reminders of God, the sacred months,. .” (5:2) He has made the number of months wellknown of which four are sacred ones. He has said, “. . during the four sacred months, they (pagans) may travel peacefully through the land. Know (pagans) that you cannot make God helpless. ..” (9:2) Then Allah, the Most Majestic, the Most gracious, has said, “When the sacred months are over, slay the pagans wherever you find them.. .” (9:5) He has assigned a place for it. He has also said, “Do not decide for a marriage before the appointed time is over.. .” (2:235) He has assigned a time for everything and for evry period of time there is a (Kitab) a rule. If you may have the necessary evidence from you Lord, certainty from your self in your affairs and you know well about it then you may act accordingly. Otherwise, do not aim at an issue in which you have doubts and uncertainty. Do not act to end a kingdom the sustanance of which is not yet exhausted, its time has not ended and its (Kitab) rule has not reached its time. When its timme comes, its sustanance deminish and its rule reaches its time the gap will be removed and the system will follow and Allah will make the followers (of falsehood) and those followed to suffer humiliation. O brother, do you want to revive the wasy of a people who has rejected the signs of Allah, disobeyed His Messenger, followed their desires, (those have followed their dessires) without guidance from Allah, claimed the Khilafa (Leadership with Divine Authority) without authority and evidence from Allah, or a covenant from the Messenger of Allah ? I ask Allah to grant you refuge, from being crucified tomorroow in al-Kunasa. Then his eyes became flooded with tears that flowed down and then said, “Allah is between us and the people who disregarded our honor, ignored our rights, made our secrets public and have ascribed us someone other than our grandfather. Those who have said about us we oursellves do not say.”.
17. One of our people has narrated from Muhammad ibn Hassa’n from Muhammad ibn Ranjawayh from ‘Abdallah ibn al-Hakam al-Armani from ‘Abdallah ibn Ibrahim ibn Muhammad al-Ja’fari who has said the following. “We went to Khadijah, the daughter of ‘Umar ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a.s.) to offer our condolences for the death of the son of her daughter. We met at her place Musa ibn ‘Abdallah ibn al-Hassan. She was to one side near the ladies. We offered them our condolences to all of them. We then turned to him and he said to abu Yashkur’s daughter, the reader of lamentations, “Say it.” She then read the following lines. Evaluate the Messenger of Allah, Evaluate those after him, the loin of the Lord, (Hamrza) and ‘Abbass as the third of them Evaluate Ali the embodiment of goodness and also evaluate Ja’far Evaluate ‘Aqil after him all leaders. He said, “Very good, it was very moving. Say more lines.” She was encouraged and said: From us is the leader of the pious ones, the Holy Prophet And the chief of his army that purified Imam (Ali (a.s.) From us is Ali his son in-law and cousin And from us is Hamza and the well disciplined Ja’far. We stayed with her until it was almost night. Khadija said, “I heard my uncle Muhammad ibn Ali (a.s.) say that a lady’s reading lines of lamentation is good only if her tear would flow. It is not proper for her to say meaningless things. When night falls then you should disturb the angles with your lamentations. We then left her house and went to her next day and discussed with her about moving her residence from the house of abu ‘Abdallah, Ja’far ibn Muhammad. He (Musa) then said, “This is called the house of theft.” She then said, “This is what our Mahdi has chosen, meaning thereby ‘Abdallah ibn al-Hassan, she would jock with him.” Musa ibn ‘Abdallah then said, “By Allah, I can tell you a very strange matter that I experienced with my father. When my father, may Allah grant him mercy, became involved in theaffaairs of Muhammad ibn ‘Abdallah and gathered his companions to meet him he decided to go and he would lean on me. I went with him until we came to abu ‘Abdallah (a.s.). We met him out side when he wanted to go to the mosque. My father stopped him and spoke to him. Abu ‘Abdallah (a.s.) said, “This is not a proper place to talk. We Allah willing will meet again. My returned very happy. He waited until morning or the next day and then we went to see him. I and my father met him and he began to speak and among other things he said to him, “May Allah take my soul in service for your cause, you know already that I am older than you and that among your people there are those who are older than you but Allah, the Most Majestic, the Most gracious, has granted you priority and excellence that is not found in any of your people. I have come to you, relaying on your virtue and knowing, May Allah take my soul in service for your cause, that if you would agree with me others will not differ. None of your companions will disagree with me and no one from the people of Quraysh or others will dispute me.” Abu ‘Abdallah (a.s.) thensaid to him, “You can certainly find other people more obedient to you than I then you will not need me. You know that I, by Allah, want to move to an empty land or think about it but I feel heavy in doing so. I want Hajj but I can not attain it without hard work and exhaustion and hardship for my self. You should find others to support you but do not say that you have met me.” He then said, “The people look up to you. If you would support me no one will disagree with me. You do not have to suffer fighting or hardships.” The narrator has said that then people surrounded us aand our talks were discontinued. My father said, “May Allah take my soul in service for your cause, what do you say?” He said, “You will meet me, Allah willing.” He then said, “Will it be the way I love?” He said, “It will, Allah willing, be the way you love in your favor.” He came home and sent a messenger to Muhammad in the mountains at Juhayna, called al-Ashqar two nights journey from Madina. He gave him the glad news and informed him of his success in the task that he had asked for (support from Ja’far ibn Muhammad (a.s.) for his uprising). After three day we went again and stood before the door. We would not have been stopped before. The messenger delayed but then gave us permission. We went inside and I sat on one side of the room. My father went close to him, kissed his head and said, May Allah take my soul in service for your cause, I have come again with hopes and expectation expanding with a wish to achieve what I need.” Abu ‘Abdallah (a.s.) then said, “O son of my uncle, I beseech Allah’s protection for you and ask you not to become involved in this matter (political uprising). I am afraid for you from evil. The talks continued between them and they ended to what he did not want. He said, “For what reason al-Husayn (a.s.) was more deserving than al-Hassan (a.s.) (in leaving Imamat to his descendants)?” Abu ‘Abdallah (a.s.) said, “May Allah grant blessings to al-Hassan and al-Husayn (a.s.). How would you mention this?” He said, “Were al-Husayn to act with justice, he should have left it (Imamat) to the eldest son of al-Hassan.” Abu ‘Abdallah (a.s.) said, “When Allah, the Most Holy, the Most High, sent revelations to Muhammad (s.a) He did so what He wanted. He did not ask any one else for consultation. Muhammad commanded Ali for whatever he wanted and he obeyed the order. We say nothing else in it except what the Messenger of Allah has said in his (al-Husayn’s) praise and affirmation. Had al-Husayn to transfer it (the will) to the eldest or to the sons of both of them he would have done so. He is not accused of anything before us such as keeping for himself. He could have done anything he wanted but he did only what he was commanded to do. He is your grandfather (from mother’s side) and your uncle. It would have better for to speak good of him. If you would say meaningless thins about him, then may Allah forgive you. Son of my unlce, obey me and listen to my words. By Allah, besides Whom there is no Lord, that I do not refrain from giving you good advise. How is it that you not act accordingly. There is no escape from the commands of Allah.” My father became happy at this point. Abu ‘Abdallah (a.s.) then said to him, “By Allah, you know that the oblique eyed with few hairs on his forehead will be killed at the doorway of al-Ashja‘. Near the the bottom of the water bed.” My father said, “That is not him. By Allah, he will fight them day for day, hour for an hour and a year for a year. He will revenge for all of the descendants of abu Talib.” Abu ‘Abdallah (a.s.) then said, “How much I fear of applicability of the this line to him: “Your soul in private gave you false hopes” No, by Allah, he will gain more the walls of Madina and can not reach Taef no matter how hard he may try. What must happen happens. Be pious before Allah and have mercy on your self and on the sons of your father. By Allah, I consider him to be the most unfortunate seed that man have ever deposited in the wombs of women. By Allah, he will be killed at the doorway of al-Asha‘ among their houses. By Allah, it is as if I see him dropped dead and looted and a brick placed between his legs. Nothing that is said to him benefits this boy” Musa ibn ‘Abdallah has said that I was meant by these words. He will take part in the uprising but will be defeated and his friend will be killed. He the take will takke part in another uprising under another banner. Their leader will be killed and their soldiers will disperse. If he will obey me immunity for him could be achieved from the descendant of ‘Abbass until will grant relief. You already know that matter will not become successful. You know and we know that your son, the oblique eyed with few hair on his forehead will be killed at the doorway of al-Ashja‘, near their house in the bottom of the water bed.” My father stood up saying, “In fact, Allah will make us needless of you or you will change or He will make come back with the others. You only in this way keeping others from helping us or a reason for it.” Abu ‘Abdallah (a.s.) then said, “Allah knows that I only want to give good advise and guidance and that is all I can try.” My father then left, with his clothes dragging behind him due to anger. Abu ‘Abdallah (a.s.) reached him out and said, “I heard you uncle who also is maternal uncle mention that you and the sons of your father will be killed. If you can obey me and do what is good then do it. By Allah beside Whom there is no Lord, Who knows the unseen and what is present, the Beneficent the Merciful, The Most Great, the Most High that you are important to me. Nothing is important to me than you. I would loved to sacrifice the most beloved of my sons and most beloved person in my family to protect you. Do not think that I have cheated you.” My father left with anger and regrets. Thereafter we did not wait for more than twenty nights or so. Then the messengers of abu Ja’far (the Abbasside ruler) came and arrested my uncles, Sulayman ibn hassan, Hassan ibn Hassan, Ibrahim ibn Hassan, Dawud ibn Hassan, Ali ibn Hassan, Sulayman ibn Dawud, Hassan, Ali ibn Ibrahim ibn Hassan, Hassan ibn Ja’far ibn Hassan, Ta ba ta ba Ibrahim ibn ’Isma‘il ibn Hassan and ‘Abdallah ibn Dawud. They were tied in chains and place on camel backs without covering. They placed on display in the Musalla area, (open space for congregational prayer) so that people would condemn them. People did not do so. In fact, they sympathized with them because of their poor conditions. Then they were released. They stood before the door of the mosque of the Messenger of Allah. ‘Abdallah ibn Ibrahim al-Ja’fari has said that Khadija daughter of ‘Umar ibn Ali said to us, “When they were made to stand before the door of the mosque called the Gate of Jibril, abu ‘Abdallah (a.s.) came to them, while his gown dragged behind him in a hurry. He came out of the door of the mosque saying, “May Allah condemn you, O people of Madina –three times. The Holy Prophet did not covenant with you for this nor had you pledged allegiance to for such thing. By Allah, I was hopeful, but I am defeated and there is no escape from the decision of Allah. He then left one shoe on his foot and one in his hand with his gown dragging behind. He went home and suffered from fever for twenty days weeping day and night and became very afraid for him. This is the narration of Khadija. Al-Ja’fari has said that Musa ibn ‘Abdallah ibn Hassan narrated that when they appeared on the backs of the camels came out of the mosque and bent over ‘Abdallah ibn Hassan to speak to him. He was harshly stopped and the security man pushed him aside saying, “Get away from him. May Allah soon suffice you and others like you.” They then were taken to the streets and abu ‘Abdallah (a.s.) went home. Before they would reach the grave yard al-Baqi‘, the security man faced a sever misfortune. His camel hit him at his leg and crushed it and he died very soon. The people were taken away. After a while Muhammad ibn ‘Abdallah ibn Hassan came and told that his father and his uncles were killed. Abu Ja’far (Abbasside ruler) killed them. Only Hassan ibn Ja’far , Ta ba ta ba, Ali ibn Ibrahim, Sulayman ibn Dawud, Dawud ibn Hassan, and ‘Abdallah ibn Dawud were not killed. At that time Muhammad ibn ‘Abdallah rose and called people for pledge of allegiance to him. The narrator has said that he was one of the three people to pledge allegiance to him. No one from Quraysh, from Ansar (people of Madina or a Arab opposed him. He consulted ‘Isa ibn Yazid, a trusted person to him and a commander of his army. He consulted him in the matter of sending a message to the leaders of his people. ‘Isa ibn Yazid said to him, “If you would just call them may not respond. You must become strong and strict with them. Thus, allow me to handle it for you. Muhammad agreed and said, “Do what you like.” He then said, “Send to their leader and the greatest among them, namely ‘Abdallah Ja’far ibn Muhammad (a.s.). If you become strict with him all will learn that they also will experience what he has been through.” The narrator has said, “In a very little time they brought abu ‘Abdallah (a.s.) and made him to stand up before him (Muhammad)’Isa ibn Yazid said, “Submit and you will be safe.” Abu ‘Abdallah (a.s.) then said, “Have you invented a prophet-hood after Prophet Muhammad (s.a.)?” Muhammad then said, “Pledge allegiance your life, property and children will be protected and you will not have to fight. Abu ‘Abdallah then said, “I have nothing to do with war and fighting. I advised your father and warned him against what went through but warning does not help what is already measured. Son of my brother, find the young ones and leave the elderly alone.” Muhammad said, “There is not much difference between my and your age.” Abu ‘Abdallah (a.s.) said, “I am not here to defeat you or compete you in what you do.” Muhammad said, “By Allah, you must pledge allegiance.” Abu ‘Abdallah (a.s.) said, “Son of my brother, I do not want a war, or gain any worldly thing. I want to go out in the open land but it is heavy for me. Even my family have asked me several times. Only weakness holds me back. By Allah, and for the sake of family relations save us from misfortune from your hands.” He then said, “O abu ‘Abdallah (a.s.), by Allah, abu Dawaniq (Abbasside ruler) has died.” Abu ‘Abdallah (a.s.) said, What that has to do with me?” He said I wanted honor through you.” He then said, “There is no way for you to that. By Allah, abuDawaniq has not died, except in (your) dreams.” He said, “By Allah you must pledge allegiance to me, voluntarily or by force but then it will and by force your pledge will lose its value.” He refused it strongly. He was sent to prison. ‘Isa ibn Yaziid said, “There is not enough security in the prison and without tying him up he may run away.” Abu ‘Abdallah (a.s.) laughed and said, “There is no means and power without Allah, the Most High, the most Great. Will you imprison me?” He said, I swear by the One Who honored Muhammad (s.a) that I will imprison you severely.” ‘Isa ibn Yazid said, “Keep him in stable that belong to Rita.” Abu ‘Abdallah (a.s.) then said, “By Allah will soon say it and I will be confirmed.” ‘Isa ibn Yazid said, “Be quite or I will break your mouth.” Abu ‘Abdallah (a.s.) said, “You blue eyed and bald say this. I can see you looking for a hole to hide. You are not even worthy to be mentioned. On meeting (the enemy) even if one would clap his hands behind you, you will run away like an ostriCh Muhammad ordered ‘Isa ibn Yazid to imprison him and be strict with him. “Abu ‘Abdallah (a.s.) said, “By Allah as if I see you coming out of the doorway of al-Ashja‘ to the bottom of the water bed in the valley and a marked horse man has attacked with a spear in his hand, half white and half black, riding a brown horse with a white forehead. He hits you but it does not kill you. You hit the nose of his horse and it is injured. Another man attacks you from the alley of Al ‘Ammar al-Diliyinn. He has two band of hair coming out of his helmet with thick mustache. He, by Allah, is your adversary. May Allah have no mercy on his bones.” Muhammad said, “O abu ‘Abdallah (a.s.), you have calculated but have a mistake. Al-Suraqi ibn al-Salkh came to him and pushed him into the prison. They looted his properties and the properties of those of his people who did not come out with Muhammad. After this they brought ’Isma‘il ibn ‘Abdallah ibn Ja’far ibn Abu Talib who was very old and weak. One of his eys was gone and both of his legs would not work. He had to be carried. He was asked to pledge allegiance for him. He said, “Son of my brother, I am an old man and weak. I need your kindness and support.” He said, “You must pledge allegiance.” He saaid, “What is the benefit of my pledge of allegiance? By Allah, my name will only waste the space for the name of a man.” He said, “You must do so.” He used strong language with him. ’Isma‘il then said, “Call for me Ja’far ibn Muhammad (a.s.) perhaps we both pledge allegiance for you.” The narrator has said that when Ja’far ibn Muhammad (a.s.) was brought ’Isma‘il said to him, May Allah take my soul in service for your cause, if you could explain to him we perhaps will all be spared.” He said, “I have decided not to talk to him. Let him do whatever he wants.” ’Isma‘il said to abu ‘Abdallah (a.s.), “By Allah, tell me if you remember the day I came to see your father, Muhammad ibn Ali (a.s.) and I had two pieces of yellow cloths on me. He looked at me for a long time and wept. I asked for the reason. I wept because you will be killed when very old for no reason and not even two goats will fight for you (no one will ask justice for you). I said, “When is that? He said, it will happen when you will be called to follow falsehood and you will refuse. When you will see the abusive oblique eyed person whose people from the family of al-Hassan (a.s.) on the pulpit of the Messenger of Allah call people to follow him and would give himself a name that he does not deserve. At such time you must renew your covenant, make your will because you will be murdered on that day or the next day.” Abu ‘Abdallah (a.s.) said, “Yes, by the Lord of the Ka‘ba he will not fast in the month of Ramadan except few days. I leave in the trust of Allah, O abu al-Hassan. May Allah grant us great reward for loosing you. May He grant well being to those whom you leave behind. We are for Allah and to Him we will return.” The narrator has said that ’Isma‘il was carried away and ‘Abdallah (a.s.) was sent to prison. He has said, “By Allah, only that evening the sons of his brother, the sons of Mu‘awiya ibn ‘Abdallah ibn Ja’far went on him and crushed (his bones) under their feet. Muhammad ibn ‘Abdallah released Ja’far (a.s.). The narrator has said when it was the month of Ramadan ‘Isa ibn Musa began his uprising to occupy Madina. He has said that Muhammad ibn ‘Abdallah came with Yazid ibn Mu‘awiya ibn ‘Abdallah ibn Ja’far leading his army. In fron of the army of ‘Isa ibn Musa there were the sons of al-Hassan ibn Zayd ibn al-Hassan ibn al-Hassan ibn al-Qasim and Muhammad ibn Zayd, Ali and Ibrahim sons of al-Hassan ibn Zayd. Yazid ibn Mu‘awiya was defeated and ‘Isa ibn Musa came to Madina. Fighting took place in Madina. ‘Isa camped at mount Dhubab. The blacks (army of Abbassides) came from the backside. Muhammad with his people went up to the maket place. Then followed them to the mosque of al-Khawamin. There he looked around. There was no black or white (people opposed to Abbassides) soldiers. He advanced to ShaKa‘ba Faraza then to Hudhayl then he went to al-Ashja‘. Here a horse man about whom abu ‘Abdallah had spoken came out from the doorway of Hudhayl and struck him a blow. It did not do anything to him. He attacked the horse man and cut the nose of his horse with sword. The horse man hit him that penetrated in the coat of arms Muhammad bent on him and hit him killed him. Then Hamid ibn Qahtaba came on him when he was turning away from the horse man. He was hit from the alley of al-‘Ammariyin. One hit of the spear penetrated in his coat of arms but the spear broke. He attacked Hamid and hit him with the spear. Hamid then with the iron part of the broken spear hit him fatally he them came down hit him until he was dead. He took his head away. The soldiers came from all sides and Madina was taken and we were exiled all over the places.” Musa ibn ‘Abdallah has said, “I then left until I met Ibrahim ibn ‘Abdallah. I found ‘Isa ibn Zayd hiding. I told him of his bad management and left with him until he died. I then continued with the son of my brother, al-Ashtar ‘Abdallah ibn Muhammad ibn ‘Abdallah ibn Hassan until he also died in Sind. I then came back with no place to go to and afraid I remembered what abu ‘Abdallah (a.s.) had said. I came to al-Mahdi (an Abbasside ruler) in Hajj where he was speaking to people in the shadow of the walls of Ka‘ba. He did not notice when stood up below the pulpit. I said, “Can I have immunity, O Amir al-Mu’minin if would give you a good advise?” He said, “Yes, but what is it?” I said, “I can show you where Musa ibn ‘Abdallah ibn Hassan is.” He said, “Yes, you will have security. I said, “I ask for guarantees. I then asked for covenant and affirmation until I was certain of the security then I said, “I am Musa ibn ‘Abdallah. He said, “you are respected and you will live.” I then asked to show one of his people who would support me for living. He said, “Look whoever you like. I said your uncle, Abbass ibn Muhammad should support me. He refused. I begged him then he agreed. Al-Mahdi asked, “Who knows you?” Most of them, our people were around him. I said, “This al-Hassan ibn Zayd, knows me. This Musa ibn Ja’far (a.s.) knows me. This al-Hassan ibn ‘Abdallah ibn ‘Abbass knows me. They said, “Yes, O Amir al-Mu’minin we know him as if he was not absent from us.” I then said to al-Mahdi, “O Amir al-Mu’minin, the father of this man had told me of this position. I pointed out to Musa ibn Ja’far (a.s.). Musa ibn ‘Abdallah said, “You have lied against him.” I said, “He commanded me to convey greetings to you.” He said, “He is a just and generous Imam.” He has said, “Then he ordered to give five thousand Dinars to Musa ibn Ja’far (a.s.). Musa ibn Ja’far (a.s.) ordered to give me two thousand out of it. He introduced me to his people and his people to me. As the sons of Muhammad ibn Ali ibn al-Husayn are mentioned you should say, “May Allah and His angels, the carriers of His throne, the angels writing the deeds send blessing up on them specially abu ‘Abdallah. May Allah grant Musa ibn Ja’far on behalf good rewards. I, by Allah, am servant after being the servant of Aallah.”
18. Through the same chain of narrators it is narrated from ‘Abdallah ibn Ja’far ibn Ibrahim al-Ja’fari has said that ‘Abdallah ibn al-Mufaddal the slave of ‘Abdallah ibn Ja’far ibn abu Talib narrated the following. “When al-Husayn ibn Ali who was killed in al-Fakhkh, began his uprising he controlled the city of Madina and called Musa ibn Ja’far (a.s.) to pledge allegiance for him. When he was brought before him (al-Husayn he Musa ibn Ja’far (a.s.) ) said, “Son of my uncle, “Do not impose on what the son of your uncle imposed on your uncle abu ‘Abdallah (Ja’far ibn Muhammad (a.s.) ) and then you will experience from me what I do not want as it happened with abu ‘Abdallah (a.s.).” al-Husayn said to him, “I just proposed the matter to you if you like you may take part in it, if you would dislike it I will not impose on you, Allah is the supporter. He then said farewell to him. Abu al-Hassan, Musa ibn Ja’far (a.s.) said to him when saying farewell, “Son of my uncle, you will be killed, fight good. The people are transgressors. They call themselves believers but they hide in them atheism. We are for Allah and to Him we return. I leave request justice for you as my people from Allah.” Al-Husayn then went to fight. His case took shape the way it did. All of them were killed as the Imam (a.s.) had informed.”
19. Through the same chain of narrators it is narrated from ‘Abdallah ibn Ibrahim al-Ja’fari who has said the following. “Yahya ibn ‘Abdallah ibn al-Hassan wrote to Musa ibn Ja’far (a.s.) as herein below. “Therafter, I recommend my self to maintain piety before Allah as I like to recommend you also because it has been the recommendation of Allah to the people of the past as well as to the latr generations. Of the reliable and God fearing people who have come to me have informed me about your sympathy towards us and your refusal to support us. I consulted about calling people to pledge allegiance to such person from the family of Muhammad (s.a) who is acceptable to people. You disagreed and your father had disagreed before you. Since a long time you had claimed what was not for you. You expanded your hopes towards what Allah did not grant you. You followed your desires and strayed. I warn you of what Allah has warned about.” Abu al-Hassan, Musa ibn Ja’far (a.s.) wrote to him as herein below, “From Musa ibn abu ‘Abdallah , Ja’far (a.s.) and Ali (a.s.) who both will share the rewards for their humbleness before Allah and obedience to Him, to Yahya ibn ‘Abdallah ibn Hassan. Thereafter, I warn you of being mindless about Allah as I warn myself about as such about Him. I ask you to know about His painful torments, severe punishments and His complete penalties. I recommend you as well as my self to be pious before Allah. Piety before Allah is the beauty in speech and the establishmmen of the blessings. I received your letter in which you have said that I and my father have the claim (for leadership) from long before and that you have not heard it from me (personally). “Their testimony will soon be recorded and they will be questioned about it. The greed for worldly gains have left nothing to gain from the benefits of the next life, in fact, their gains and the benefits of the next life are destroyed for their worldly desires. You have mentioned that I keep people from following you because of my desire to achieve what you have achieved. In fact, weakness in the (knowledge of) Sunna or lack of understanding of the authoritative evidence are not holding me back from what you are involved in. The fact of the matters is that Allah has created people diffeent from each other in instincts. I like to ask just about two letters. What are called al-‘Atra and al-Sahlaj in human body? Write your answer to me. About yourself, I warn you about disobeying the Khalifa and exhort you to be good to him and obey him. I ask you to request immunity for yourself from him before the paws will catch you and the pressure squeeze everywhere. Then you will try to find relief but you will not find it. Try until Allah will grant you from His blessings na generosity and make Khalifa (may he live long) to sympathize you, be kind to you and preserve in you the relation with the Messenger of Allah With best regards and peace for those who follow guidance. To us it is revealed that punishment is for those reject and turn away (from the truth). Al-Ja’fari has said that it has come to my knowledge that this letter Musa ibn Ja’far (a.s.) had reached to Harun. When he saw it he said, “People exhort me to act against Musa ibn Ja’far (a.s.) while he is clean of what they accuse him of.” End of the Second Volume of the book al-Kafi followed by, through the wish of Allah and his support, the third volume and that is ‘detestability of setting time limits. All praise belong to Allah, Lord of the worlds. May peace and blessing be up on Muhammad and his family all of them. Translation Muhammad Sarwar 4/10/1999, New York
1. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from al-Hassan ibn Mahbub from abu Hamza al-Thumali who has said the following. “I heard abu Ja’far (a.s.) say, “O Thabit, Allah, the Most Holy, the Most High, had set up a time limit for it in the year seventy but when al-Husayn (a.s.) was murdered Allah’s anger became more intense on the people on earth. He delayed it until one hundred forty. When then spoke to you about it and you publicized this hadith and disclosed the secret. Allah thereafter has not set up a time limit for it available with us. Allah deletes whatever He wants and establishes whatever He wants, with Him is the original book. Abu Hamza has said, “I narrated the above Hadith to abu ‘Abdallah (a.s.) and he said, “It was as you said.”
2. Muhammad ibn Yahya has narrated from Salma ibn al-Khattab from Ali ibn Hassa’n from ‘Abd al-Rahman ibn al-Kathir who has said the following. “Once I was in the presence of abu ‘Abdallah (a.s.) that Mihzam came in and to The Imam (a.s.), ‘May Allah take my soul in service for your cause, enlighten me about this matter that we wait for (the rise of al-Mahdi with Divine authoriiity). When it will take place?” The Imam (a.s.) said, “O Mihzam, those who give it d definite time have lied, the expediting ones perish and salvation is for those who are submissive.”
3. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father form al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir who has said the following. “I asked abu ‘Abdallah (a.s.) , ‘I asked abu ‘Abdallah (a.s.) about al-Qa’im ((the one who will rise with Divine Authority) with divine power).’ He said, “Those who give it a definite time have spoken lies. We, Ahl al-Bayt, do not set a definite time.”
4. Ahmad has narrated through his chain of narrators from the Imam (a.s.) the following. “Allah disdains to make the people’s time set for it (reappearance of the one who will rise with Divine Authority) to come true.”
5. Al-Husayn ibn mmd has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Khazzaz from ‘Abd al-Karim ibn ‘Umar al-Khath‘ami from al-Fadl ibn Yasar who has said the following. “I asked abu Ja’far (a.s.), ‘Is there a definite time for this matter (the rise of al-Mahdi with Divine Authority)?” He said, “Those who set a definite time have lied, those who set a definite time have lied, those who set a definite time have lied. When Musa (Moses) came out to delegate before his lord and gave the people a definite time for his return and Allah added an other ten days his people said, ‘He has broken his promise.’” They then did what they did. When we say a hadith (make a statement to you) and if our hadith comes true you should say, “Allah has spoken the truth.” If we say a hadith to you ( make a statement) and if doe not come true, you should say, “Allah has spoken the truth.” You will be rewarded twice.”
6. Muhammad ibn Yahya and Ahmad ibn Muhammad ibn ’Idris have narrated from Muhammad ibn Ahmad from al-Sayyari from al-Hassan ibn Ali ibn Yaqtin from his brother from his father Ali ibn Yaqtin who has said the following. “Abu al-Hassan (a.s.) said to me, ‘The Shi‘a have live on hopes for two hundred years.’” The narrator has said that Yaqtin said to his son, Ali ibn Yaqtin, “We did not have to worry. What was said to us came true. What is said to you has not come true yet” Ali then said to him, “What was said to you and what is said to us all come from one source except that good news for you have come true and you received it pure. It was just as was said to be. The good news for us has not yet come true. We thus, entertain ourselves with hopes. If we would be told that it will take place after two or three hundred years our hearts will harden and the masses will turn back from Islam. However, they have said that it will come very soon and in near future to encourage people about the coming of the relief.”
7. Al-Husayn ibn Muhammad has narrated from Ja’far ibn Muhammad from al-Qasim ibn ’Isma‘il al-Anbari from al-Hassan ibn Ali from Ibrahim ibn Mihzam from his father who has said the following. “We mention before abu ‘Abdallah (a.s.) the Kings from the descendants of so and so. The Imam (a.s.) said, “People have perished due to their haste for this matter ((the rise of al-Mahdi with Divine Authority). Allah does not expedite it because of the haste of people. For this matter (the rise of al-Mahdi with Divine Authority) there is a goal towards which it proceeds, Once they will reach that goal they then will not be able to move it forwards or backwards even by one hour.”
1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Mahbub from ya‘qub al-Sarraj and Ali ibn Ri’ab from abu ‘Abdallah (a.s.) who has said the following. “When people pledged allegiance to Amir al-Mu’minin (a.s.) after the assassination of ‘Uthman he addressed the people from the pulpit and delivered a sermon (that abu ‘Abdallah (a.s.) mentioned). In this sermon he has said, “The time for your trial has returned in the same conditions as those of the day Allah sent his Prophet (s.a.). By the One Who has sent him with the truth that you will suffer hideous confusions, will be sifted thoroughly and turned upside down. Of the contestants those who were behind of others will overtake those who were ahead and those who were ahead of others (because of their shortcomings) will be left behind of those who once were behind of others. By Allah I have not concealed any of the marks therein nor have I spoken a lie. I was certainly, told about this place and this day.”
2. Muhammad Yahya and al-Hassan ibn Muhammad have narrated from al-Qasim ibn ’Isma‘il al-Anbari from al-Husayn ibn Ali from abu al-Mighra’ from abu Yah Ya‘fur who has said the following. “I heard abu ‘Abdallah (a.s.) say as herein below, ‘Woe to the rebellious Arabs from the matter that is coming closer.’0” I then asked, May Allah take my soul in service for your cause, “How many people will be there with Al-Qa’im (the one who will rise with Divine Authority)?” The Imam (a.s.) said, “just a very few persons.” I then said, “Those who speak of this matter (the rise of al-Mahdi with Divine Authority) are quite many in number.” The Imam (a.s.) said, “People must be refined, distinguished and sifted. In the sifting process a great deal is taken out.”
3. Muhammad ibn Yahya and al-Hassan ibn Muhammad have narrated from Ja’far ibn Muhammad from al-Hassan ibn Muhammad al-Sayrafi from Ja’far ibn Muhammad al-Sayqal from his father from Mansur who has said the following. “Abu ‘Abdallah (a.s.) said to me, “O Mansur, this matter (the rise of al-Mahdi with Divine Authority) will not come to you before despair, and not, by Allah, before (your good ones are) distinguished (from evil ones) and not, by Allah, before you are refined and not, by Allah, before tuning to misfortune of those who act in evil and before reaching salvation of those who seek salvation.”
4. A number of our people has narrated from Ahmad ibn Muhammad from Mu‘ammar ibn al-Khallad who has said the following. “I heard abu al-Hassan (a.s.) say, “Do people think they will not be tested because they say, “We have faith?” (29:2). Then he said, “Do you know what al-Fitna, trial is?” I said, May Allah take my soul in service for your cause, in our opinion it is the trial and test in religion. The Imam (a.s.) said, “They will be test and refined as gold is tested.” He then said, “They will be purified as gold is purified and refined.”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Sulayman ibn Salih in a Marfu‘ manner from abu Ja’far (a.s.) who has said the following. “Abu Ja‘far (a.s.) has said, ‘Your story (belief in the rise of al- Mahdi with Divine authority) causes apprehension in the hearts of people. Those who acknowledge it (belief in the rise of al- Mahdi with Divine authority) you should enlighten him further and those who would deny it you should leave them alone. There must come a period of trial in which all secrets and privacy will be no more even those who would like to split one piece of hair into two pieces to find a better argument would fall until no one would be left except we and our Shi‘a.”
6. Muhammad ibn al-Hassan and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from Muhammad ibn Mansur al-Sayqal from his father who has said the following. “Once I, al-Harith ibn al-Mughira and a group of our people were in the presence of abu ‘Abdallah (a.s.) who could hear our conversations. He asked ask us, “What is the issue in your dialogue? It will not happen and it will never happen. By Allah, what you are looking to will not take place before you are sifted, by Allah, what you are longing for will not happen until you are refined, by Allah, what you are looking will not happen before you are distinguished, by Allah, what you looking for will not take place before you despair, by Allah, what you are looking to will not take place before misfortune would strike those who become unfortunate and before the fortunate ones attain salvation.”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘Learn who your Imam is. When you learn who he is then it will have no affect on you whether this matter (the rise of al-Mahdi with Divine Authority) will take place earlier or later.”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Safwan ibn Yahya from Muhammad ibn Marwan from al-Fudayl ibn Yasar who has said the following. “I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, “On the day when We call every nation with their leaders, Imams. .” (17:71). He said, “O Fudayl find out who your Imam is because when you will find out who your Imam is then whether this matter (the rise of al-Mahdi with Divine Authority) will take place earlier or later will not affect you at all. One who finds out who his Imam is and then dies before the rise of al-Mahdi with Divine Authority he will be just as those who are positioned in his army. In fact, just like those who have placed themselves under his banner.” The narrator has said that certain persons from his companions said, “He will be just like the martyrs in battle supporting the Messenger of Allah. “
3. Ali ibn Muhammad has narrated from in a Murfu‘ manner from Ali ibn Hamza from abu Basir who has said the following. “I said to abu ‘Abdallah (a.s.), “May Allah take my soul in service for your cause, when will relief will come?” The Imam (a.s.) said, “O abu Basir, are you after the worldly gains? In fact, one who has established faith in this matter (the rise of al-Mahdi with Divine Authority) he has already experienced relief of expecting his (coming with Divine Authority).”
4. Ali Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir from ’Isma‘il ibn Muhammad al-Khuza’Isma‘il who has said the following. “Abu basir askked abu ‘Abdallah (a.s.) and I was listening. ‘Do you think I will meet Al-Qa’im (a.s.) ?” The Imam (a.s.) said, “O abu Basir, ‘Do you not know who your Imam is?” He said, “By Allah, your are my Imam while holding his hand.” The Imam (a.s.) said, “Then you must worry for not leaning against your sword in the shadow of Al-Qa’im’s tent.”
5. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Ni‘man from Muhammad ibn Marwan from al-Fudayl ibn Yasar who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘One who would die without having an Imam his death would like the death of ignorance. One who would die and would know who his Imam is then the coming of this matter (the rise of al-Mahdi with Divine Authority) earlier or later will not affect him at all. One who would knowing who his Imam is he would be like the one present with Al-Qa’im in his tents.”
6. al-Husayn ibn Ali al-‘Alawi fromSahl ibn Jumhur from ‘Abd al-‘Azim Ibrahim ‘Abdallah al-Hassani fro al-Hassan ibn al-Husayn al-‘Arni from Ali from Ali ibn Hashim from his father from abu Ja‘far (a.s.) who has said the following. “One who would expecting the coming of our task (the rise of al-Mahdi with Divine Authority) he his not suffered any loss of not dying in the tents of al-Mahdi and in his army.”
7. Ali ibn Muhammad has narrated from Sahl ibn Ziyadfrom al-Husayn ibn Sa‘id from Fudala ibn Ayyub from ‘Umar ibn Aban who has said the following. “I heard abu‘Abdallah (a.s.) say, ‘Find out (who the) sign (of Allah, the Imam) is. When you will find out and learn who he is then it will not harm you whether this matter (the rise of al-Mahdi with Divine Authority) will take place earlier or later. Allah, the Most Majestic, the Most gracious, has said, ““On the day when We call every nation with their leaders, Imams. .” (17:71). One who knows who his Imam is he would be just like the one who would present in the tents of al-Mahdi (a.s.).”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from abu Salam from Sawra ibn kulayb who has said the following. “I asked abu Ja‘far (a.s.) about the words of Allah, the Most Majestic, the Most gracious, ‘On the Day of Judgment you will see the faces of those who had invented falsehood against God blackened. . .” (39:60). The Imam (a.s.) said, “It refers to whose who claim to be the Imam but in fact, is not the Imam.” I then asked, “Even if he would of the descendants of Ali (a.s.)?” He said, “Even if he would of the descendants of Ali (a.s.),.” I then asked, “Even if he would of the sons of Ali ibn abu Talib (a.s.) ?” He said, “even if he would be.”
2. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad ibn ‘Isa fromAli ibn al-Hakam fromAban from al-Fudayl from abu ‘Abdallah (a.s.) who has said the following. “Whoever would claim to be the Imam and in fact he would not be the Imam he would be a unbeliever.”
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from mmd ibn Jumhur from ‘Abdallah ibn ‘Abd al-Rahman from al-Husayn ibn al-Mukhtar who has said the following. “I said to abu ‘Abdallah (a.s.) May Allah take my soul in service for your cause, what is the meaning of the words of Allah, ‘On the Day of Judgment you will see the faces of those who had invented falsehood against God blackened. . .”? (39:60). He said, “Itrefers to whoever would claim to be the Imam and, in fact, is not the Imam.” I then asked, “Even if he would a descendant of Fatima and Ali (a.s.)?” He said, “Yes, even if he would a descendant of Fatima and Ali (a.s.).”
4. A number of our people has narrated from Ahmad ibn Muhammad from al-Washsha’ from Dawud al-Himar from ibn abu Ya‘fur who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘On the Day of Judgment Allah will not speak to them, He will not purify them and for them there will be painful suffering. He said it three time. (He added) they are those who claim to be the Imam with Divine authority and, in fact, he is not so, those who reject the Imam who possesses Divine authority and those who think that the two has a share in Islam.”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from Yahya brother of ’daym from al-Walid ibn Subayh who has said the following. “I heard abu ‘Abdallah (a.s.) say, “No one claims this matter (Leadership with Divine Authority) other than one who possesses Divine authority except that Allah will cut his life short.”
6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn Sinan from Talha ibn Yazid from abu ‘Abdallah (a.s.) who has said the following. “Whoever would share the leadership of a Lead with Divine Authority without Divine authority is a polytheist.”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Mansur ibn Yunus from Muhammad ibn Muslim who has said the following. “I said to abu ‘Abdallah (a.s.), “A man said to me, “You must know the last of the Imams and it does not matter if you would not know the first of the Imams.” The narrator has said that the Imam (a.s.) said, “May Allah condemn this. I am angry with him and I do not know him. How can the last Imam be recognized except through the first Imam?”
8. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn mmd from Muhammad ibn Jumhur from Safwan from ibn Maskan who has said the following. “I the Shaykh (Musa al-Kadhim (a.s.) about the Imams. He said, ‘Whoever would reject any of the living Imams he has rejected the Imams who have passed away also.”
9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي وَهْبٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَإِذا فَعَلُوا فاحِشَةً قالُوا وَجَدْنا عَلَيْها آباءَنا وَالله أَمَرَنا بِها قُلْ إِنَّ الله لا يَأْمُرُ بِالْفَحْشاءِ أَ تَقُولُونَ عَلَى الله ما لا تَعْلَمُونَ قَالَ فَقَالَ هَلْ رَأَيْتَ أَحَداً زَعَمَ أَنَّ الله أَمَرَ بِالزِّنَا وَشُرْبِ الْخَمْرِ أَوْ شَيْءٍ مِنْ هَذِهِ الْمَحَارِمِ فَقُلْتُ لا فَقَالَ مَا هَذِهِ الْفَاحِشَةُ الَّتِي يَدَّعُونَ أَنَّ الله أَمَرَهُمْ بِهَا قُلْتُ الله أَعْلَمُ وَوَلِيُّهُ قَالَ فَإِنَّ هَذَا فِي أَئِمَّةِ الْجَوْرِ ادَّعَوْا أَنَّ الله أَمَرَهُمْ بِالائْتِمَامِ بِقَوْمٍ لَمْ يَأْمُرْهُمُ الله بِالائْتِمَامِ بِهِمْ فَرَدَّ الله ذَلِكَ عَلَيْهِمْ فَأَخْبَرَ أَنَّهُمْ قَدْ قَالُوا عَلَيْهِ الْكَذِبَ وَسَمَّى ذَلِكَ مِنْهُمْ فَاحِشَةً.
9. A number of our people has narrated Ahmad ibn Muhammad from al-Hassan ibn Sa‘id from Wahab from mmd ibn Mansur who has said the following. “I asked (the Imam (a.s.) about the words of Allah, the Most Majestic, the Most gracious, ‘When (The faithless) commit indecent acts they say, “We found our fathers doing this and God has commanded us to do the same.” (Muhammad) tell them that God does not command anyone to commit indecency. Do you speak for God, saying things of which you have no knowledge? (7:28) The Imam (a.s.) said, “Have you come across any one who would think that Allah has commanded to commit indecent acts, drink wine or other such unlawful things?” I said, “No, I have not done so.” He then said, “What is this indecent act that they claim to have committed because of the command of Allah?” I said, “Allah knows best and His deputy also knows.” He said, “This is found in the unjust Imams. They claim that Allah has commanded them to lead their people and, in fact, Allah has not given them any command to follow them. Allah, thus, has refuted them and has informed (others) that they have spoke lies against Him and their act as such is called an indecent one.”
10. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Wahab from Muhammad ibn Mansur who has said the following. “I asked the virtuous servant of the Lord about the words of Allah, the Most Majestic, the Most gracious, “(Muhammad), tell them, “My Lord has only prohibited indecent acts committed in public or in secret,. .” (7:33) The narrator has said that the Imam (a.s.) then said, “The Quran has an apparent essence and a hidden essence. All that Allah has made unlawful in the Quran is apparent and hidden facts in this (category) are the unjust Imams. All that Allah has made lawful in the book is apparent and the hidden facts in it (category) are the Imams of the truth (Leaders with Divine Authority).”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from ‘Umar ibn Thabit from Jabir who has said the following. “I asked abu Ja‘far (a.s.) about the words of Allah, the Most Majestic, the Most gracious, “Some people consider certain things equal to God and love them just as one should love God. . .” (2:165) The Imam (a.s.) said, “They, by Allah, are the friends of so and so and so and so whom they have taken as their Imams and not the Imam, Leaders with Divine Authority, who are appoint for people as suCh For this reason He has said, “. . Had the unjust been able to reflect about their condition, when facing the torment, they would have had no doubt that to God belongs All-power and that He is stern in His retribution. (2:165) When the leaders see the torment and lose all their resources, they will denounce their followers (2:166). The followers will say, “Had we had the chance we also would have denounced our leaders.” That is how God will show them their regrettable deeds. They will not be able to escape from hell fire.” (2:167).) Then abu Ja‘far (a.s.) said, “By Allah, O Jabir, they are the unjust Imams and their followers.”
12. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from abu Dawud al-Mustariqq fromAli ibn Maymun from ibn abu Ya‘fur who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘There will be three kinds of people to whom Allah will not look on the Day of Judgment, will not purify them and they will suffer pain full punishments. They are those who claim to be the Imam with authority from Allah, those who would reject the Imam, Leader with Divine Authority and those who think that for the two there is a share in Islam.”
1. A number of our people has narrated from Ahmad ibn Muhammad (from) ibn abu Nasr from abu al-Hassan (a.s.) who has said the following. “The words of Allah, the Most Majestic, the Most gracious, “Who strays more than one who follows his desires without guidance from God?. . “(28:50) The Imam (a.s.), “It refers to those who take their own opinions as their religion without an Imam from the Imams of guidance (Leadership with Divine Authority).”
2. 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.) say, ‘Whoever follows the religion of Allah worshipping assiduously without an Imam, Leader with Divine Authority his toil will not be acceptable. In fact, he is lost and confused and Allah disdains his deeds. Such person’s case and example is like a sheep that has lost the shepherd and the flock that runs back and forth the whole day. As the night would fall that sheep would see a flock of sheep with a shepherd. The (lost) sheep would then join the flock affectionately that in fact is only a deception. The sheep would pass the night in their shelter but when the shepherd would lead the flock to the pasture the lost sheep would feel lost and away from the flock and the shepherd,. thus, run back and forth in search of the flock and the shepherd. Then it would find a flock of sheep with a shepherd and affectionately join them but, in fact, suffer a deception. This shepherd would shout at the lost sheep saying, “Go and find your own flock and shepherd you are lost, confused and without a flock and shepherd. The lost sheep then would run back and forth in confusion, fear and frustration without a shepherd to guide to the pasture and to the shelter. While the lost sheep is in such confusion a wolf would seize the opportunity and would kill the lost sheep for food. Thus, by Allah, O Muhammad is the case of a person from this ’Umma (nation) who would live without an Imam (Leader with Divine Authority) from Allah, the Most Majestic, the Most gracious, who is clearly supported with evidence and is just in his dealings. A person without such Imam is lost and confused and if he would die in such condition his death would be like dying in disbelief and hypocrisy. O Muhammad, bear in mind properly that the unjust Imams and their followers are far away from the religion of Allah. They are lost and misleading. Their deeds that they do are like the dust blown by the winds away in a windy day which, would go out of hand without benefits. Thus is straying far away from the truth.”
3. A number of our people has narrated from Ahmad Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd ‘Aziz al-‘Abdi from ‘Abdallah ibn abu Ya‘fur who has said the following. “I said to abu ‘Abdallah (a.s.). ’Isma‘il meet people and it increases my wonders when I find people who do not consider you as their guardians and Imams but they consider so and so as their Imam. However, they are trustworthy, truthful and loyal. I also find people who consider you as their guardian and Imam but are not that trustworthy, loyal and truthful.” The narrator has said that abu ‘Abdallah (a.s.) then sat in an upright position and turned to me as if with anger and then said, “One follows the religion of Allah under the guardianship of an unjust Imam who possesses no Divine authority, he has no religion. One who follows the religion of Allah under the guardianship of an Imam who just in his dealings (possesses Divine authority).” I then said, “These have no religion and these will face no destruction.” The Imam (a.s.) said, “That is correct “these have no religion and these will face no destruction.” Then the Imam (a.s.) said, “Have y0ou not heard the words of Allah, the Most Majestic, the Most gracious, “God is the Guardian of the believers and it is He who takes them out of darkness into light. .” (2:257) It means that He takes them out of the darkness of sins to the light of repentance and forgiveness because of their love for and their being under the guardianship of the just Imams who possess Divine authority. He has also said, “The Devil is the guardian of those who deny the Truth and he leads them from light to darkness.. .” (2:257) It means that they were in the light of Islam but when they accepted the guardianship and the leadership of every unjust Imam who possessed no authority from Allah, the Most Majestic, the Most gracious, their guardianship took them out of the light of Islam to the darkness of disbelief. Allah then made it necessary for them to suffer in fire along with the unbelievers. “These are the dwellers of hell wherein they will live forever.” (2:257)
4. He has narrated from Hisham ibn Salim from Habib al-Sajistani from abu Ja‘far (a.s.) who has said the following. “Allah, the Most Holy, the Most High, has said, ’I will cause to suffer punishment all those who live a religious life in Islam under the guardianship of unjust Imams who possesses no authority from Allah even though such followers would be virtuous and pious in their deeds. I will forgive all those who live a religious life in Islamunder the guardianship of an Imam who is just in his dealings and possess authority from Allah even though such followers in their dealings would be unjust sinners.”
5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله لا يَسْتَحْيِي أَنْ يُعَذِّبَ أُمَّةً دَانَتْ بِإِمَامٍ لَيْسَ مِنَ الله وَإِنْ كَانَتْ فِي أَعْمَالِهَا بَرَّةً تَقِيَّةً وَإِنَّ الله لَيَسْتَحْيِي أَنْ يُعَذِّبَ أُمَّةً دَانَتْ بِإِمَامٍ مِنَ الله وَإِنْ كَانَتْ فِي أَعْمَالِهَا ظَالِمَةً مُسِيئَةً.
5. Ali ibn Muhammad has narrated from ibn Jumhur from his father from Safwan from ibn Maskan from ‘Abdallah ibn Sinan from abu ‘Abdallah (a.s.) who has said the following. “Allah will not be ashamed to punish an ’Umma (nation) who has lived a religious lile under the guardianship of an unjust Imam who has said the following.would possess no authority form Allah even though such people would be virtuous and pious in their deeds. However, Allah will be ashamed to punish a people who lived a religious life under the guardianship of an Imam who is just in his dealings and possesses authority from Allah even though they would be unjust in their dealings and have committed sins.”
1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Ahmad ibn ‘Aidh from ibn ’Udhayna from al-al-Fudayl ibn Yasar who has said the following. “ One day abu ‘Abdallah (a.s.) initiated to speak to us and said, ‘The Messenger of Allah has said, “Whoever would die and is not under the (guardianship) of the Imam his death would be like a death in ignorance.” The narrator has said that I asked, “Is that what the Messenger of Allah has said?” The Imam (a.s.) said, “Yes, by Allah, he has said so.” I then said, “Do all who die without acknowledging the Imam die as if died in ignorance (without religion)?” The Imam (a.s.) said, “Yes, that is right.”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ who has said that ‘Abd al-Karim ibn ‘Amr narrated to me from ibn abu Ya‘fur who has said the following. “I asked abu ‘Abdallah (a.s.) about the words the Messenger of Allah. ““Whoever would die and is not under the (guardianship) of the Imam his death would be like a death in ignorance.” The narrator has said I then asked, “Is it death in disbelief (in religion)?” He said, “It is death in error .” I then said, “Thus, whoever would die today and would not have an Imam would his death be considered as if he has died in ignorance (without religion)?” He said, “Yes, that is true.”
3. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-Fudayl from al-Harith ibn al-Mughira who has said the following. “I said to abu ‘Abdallah (a.s.) , ‘the Messenger of Allah has said, “Whoever would die without knowing who his Imam is he would die as if has died in ignorance (of religion).” The Imam (a.s.) said, “That is true.” I then said, “Is it the ignorance of uneducated people or ignorance of ones not knowing his Imam?” The Imam (a.s.) said, “It means the ignorance that is disbelief, hypocrisy and error?”
4ـ بَعْضُ أَصْحَابِنَا عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ مَالِكِ بْنِ عَامِرٍ عَنِ الْمُفَضَّلِ بْنِ زَائِدَةَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَنْ دَانَ الله بِغَيْرِ سَمَاعٍ عَنْ صَادِقٍ أَلْزَمَهُ الله الْبَتَّةَ إِلَى الْعَنَاءِ وَمَنِ ادَّعَى سَمَاعاً مِنْ غَيْرِ الْبَابِ الَّذِي فَتَحَهُ الله فَهُوَ مُشْرِكٌ وَذَلِكَ الْبَابُ الْمَأْمُونُ عَلَى سِرِّ الله الْمَكْنُونِ.
4. Certain persons of our people have narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Malik ibn ‘Amir from al-Mufaddal ibn Za’id from al-Mufaddal ibn ‘Umar who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘Whoever would follow the religion of Allah without hearing (instructions) from a truthful (Imam) person Allah will cause him, inevitably, to suffer hardships. Whoever would claim to have heard from a source other than the one Allah has opened for him, he will be considered as polytheist. The source and door that Allah has opened is the one that trustworthy in the matters of the hidden secrets of Allah.”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sulayman ibn Ja‘far who has said the following. “I heards al-Rida (a.s.) saying, “Ali ibn ‘Abdallah (or ‘Ubaydallah)ibn al-Husayn ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a.s.), his wife and childred are of the people of paradise.” He then said, “Whoever would recognize this matter (Leadership with Divine Authority) in the descendants of Ali and Fatima (a.s.) he would not be like the people.”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad who has said that al-Washsha’ said Ahmad ibn ‘Umar has narrated to us the following. “Inform me about those who have opposed you and has ignored your rights as a descendant of Fatima (a.s.) would his suffering be the same as the other people?” He said, “Ali ibn al-Husayn (a.s.) would say that their suffering will twice as muCh”
Daif (per the well-known view)· 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.
