Ceci est la partie 20 sur 21 de « The Book of Divine Authority (al-Hujja) », livre 5 de Al-Kafi — Hadith 1 378–1 427. 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.
25. Ali ibn Muhammad has narrated from Muhammad ibn Salih who has said the following. “I had a female slave that had attracted my attention. I wrote to him (Imam al-Mahdi (a.s.) requesting permission to have a child from her. The answer came, “You may do so but Allah does whatever He wants.” I went to bed with her and she became pregnant. The fetus fell off prematurely and she died.”
26. Ali ibn Muhammad has said the following. “Ibn al-‘Ajami in his will had set aside one third of his properties for the holy location (office of the Imam (a.s.) and had written the deed for it. Before he would take the one third out of his properties he gave a certain amount to his son, abu al-Miqdam, of which no one had any knowledge. He (Imam al-Mahdi (a.s.) wrote to him, “Where is the property that you set aside for abu al-Miqdam?”
27. Ali ibn Muhammad has narrated from abu ‘Aqil ‘Isa ibn Nasr who has said the following. “Ali ibn Ziyad al-Saynari wrote a letter to request for a shroud. He (al-Mahdi (a.s.) wrote back to him, “You will need it in the year eighty.” He died in the year eighty and the shroud was sent to him a few days before his death.”
28. Ali ibn Muhammad has narrated from Muhammad ibn Harun ibn ‘Imran al-Hamadani who has said the following. “I owed five hundred Dinars to the holy location (office of Imam al-Mahdi (a.s.). I felt extremely depressed about it. I said to myself, “The stores that have bought was for five hundred thirty Dinars. I will set them aside for the holy location (office of Imam al-Mahdi (a.s.).” However I had not said anything in words. He wrote to Muhammad ibn Ja‘far, “Take possession of the stores from Muhammad ibn Harun as payment for the five hundred Dinars that he owed us.”
29. Ali ibn Muhammad has said the following. “Ja‘far (the impostor) sold of the items that he sold a Ja‘fari (descendants of Ja‘far ibn abu Talib) female child that they (family of abu Muhammad (a.s.) had brought up. A certain ‘Alawi person informed the buyer about the female child. The buyer said, “I will be glad to return if someone will pay me what I have paid.” He then informed the people of the holy location (office of Imam al-Mahdi (a.s.). They sent forty one Dinars to the slave trader and asked him to return her back to her people.”
30. Al-Husayn ibn al-Hassan al-‘Alawi has said the following. “A man who was an informer for Ruz Hassani with another man with him once said to Ruz, “This man (al-Mahdi (a.s.) is out there. Money is collected for him. He has representatives in many places. They mentioned his representatives by their names in different areas. This news reached ‘Ubaydallah ibn Sulayman, the vizier. The Vizier decided to arrest these representatives. The Sultan said, “Find out. Where is this man? This is a serious matter.” ‘Ubaydallah ibn Sulayman then said, “We will arrest the representatives, the agent.” The Sultan said, “No, you must send your undercover agents who would pose to them as devotees ready to pay their dues to their Imam. If they accepted the funds then arrest them.” The narrator has said that message came out from the holy location (office of Imam al-Mahdi (a.s.) to inform all the representatives not to accept any dues from anyone, deny knowing anything about the Imam (a.s.) and say that they have no information. A man who was an undercover agent came to Muhammad ibn Ahmad whom he did not know. The undercover agent spoke to him privately and said, “I have certain funds with me and I want it to be delivered to the holy location (office of Imam al-Mahdi (a.s.).” Muhammad said to him, “You have made a mistake. I do not know anything about it. He would insist and try to show kindness and Muhammad would deny having any knowledge of it. The spies spread to all places but the representatives refuse to accept any funds because of the message that was dilivered to them before hand.”
31. Ali ibn Muhammad has said the following. “A prohibition to visit the Quryash cemetery and al-Hira (Karbala) came out of the holy location (office of Imam al-Mahdi (a.s.). After a few months the Vizier (abu al-Fath Ja‘far ibn Furat) summoned al-Baqtia, and said to him, “Meet the clan of bnu Furat and al-Bursiyin and tell them not to visit Quraysh cemetery because the Caliph has decide to see all those who would visit these places be arrested.”
1. A number of our people has narrated Ahmad ibn Muhammad al-Barqi from abu Hashim Dawud ibn al-Qasim al-Ja‘fari from abu Ja‘far al-Thani who has said the following. “Once Amir al-Mu’minin Ali (a.s.) came with al-Hassan and al-Husayn and he was holding the hand of Salman for support. He entered the sacred Mosque in Makka and sat down. Then a good looking and well dressed man came. He offered the greeting of peace to Amir al-Mu’minin Ali (a.s.) who answered his greetings likewise and he sat down. He then said, “I will ask you three questions. If you would answer them I will acknowledge that the people who have acted against you in the matters of leadership after the Holy Prophet (s.a) they have acted against their own selves. Their actions have taken away peace from them in this world as well in the next life. If it would be otherwise, (you can answer) then you and those people will be the same.” Amir al-Mu’minin Ali (a.s.) said, “Ask whatever you would like.” He said, “Tell about the man who sleeps. Where does his spirit go?” Tell about the man, how he remembers and forgets? Tell me about the man how do his children become similar to the aunts and uncles.?” Amir al-Mu’minin Ali (a.s.) turned to al-Hassan and said, “O abu Muhammad, answer him.” The narrator has said that al-Hassan answered his questions. The man then said, “I testify that there is no lord besides Allah and I continue to testify to this fact. I testify that Muhammad is the Messenger of Allah and I continue to testify to this fact I testify that you are the executor of the will of the Messenger of Allah and that you are the in charge of this task ((Leadership with Divine Authority) with His authorization.” He pointed out to Amir al-Mu’minin (a.s.) with his hand. He then said, “I continue to testify to this fact.” “I testify that you are the executor of his (Amir al-Mu’minin’s (a.s.) will and the in charge of this task ((Leadership with Divine Authority) by His authorization after him (Amir al-Mu’minin (a.s.) “ He pointed out with his hand to al-Hassan (a.s.). Then He then said, “I continue to testify to this fact.” “I testify that al-Husayn ibn Ali (a.s.) will be the executor of the will of his brother and the in charge of this task ((Leadership with Divine Authority) with His authorization after him. “I testify in support of Ali ibn al-Husayn (a.s.) that he will be the in charge of the task of al-Husayn after him. “I testify that Muhammad ibn Ali will be the in charge of the task of Ali ibn al-Husayn (a.s.) after him. “I testify that Ja‘far ibn Muhammad (a.s.) will be the in charge of the task of Muhammad ibn Ali (a.s.). “I testify that Musa will be the in charge of the task of Ja‘far ibn Muhammad after him. “I testify that Ali ibn Musa will be the in charge of the task of Musa ibn Ja‘far (a.s.). “I testify that Muhammad ibn Ali (a.s.) will be the in charge of the task of Ali ibn Musa (a.s.) after him. “I testify that Ali ibn Muhammad will be the in charge of the task of Muhammad ibn Ali (a.s.) after him. “I testify that al-Hassan ibn Ali (a.s.) will be the in charge of the task of Ali ibn Muhammad (a.s.) after him. “I testify in support of a man from the children of al-Hassan who will not be mentioned by his Kunya (father or son of so and so) or his name until he will rise with Divine authority to fill the earth with justice after being filled with injustice. “I offer you my greeting of peace O Amir al-Mu’minin (a.s.) and praay to Allah to grant you blessings and holiness.” He then stood up and left. Amir al-Mu’minin (a.s.) said, “O abu Muhammad follow him and see where went.” Al-Hassan ibn Ali (a.s.) went out to find out (and came back) and said, “As soon as he stepped out of the Mosque I could not figure out in which direction of the earth of Allah ddid he disappear. I returned to Amir al-Mu’minin (a.s.) and informed him.” He said, “O abu Muhammad, do you know him?” I said, Allah, the Messenger of Allah and Amir al-Mu’minin (a.s.) know best.” He said, “He was al-Khidr (a.s.) “
2. Also Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan al-Saffar from Ahmad ibn abu ‘Abdallah from abu Hashim a similar hadith. Muhammad ibn Yahya has said, “I said to Muhammad ibn al-Hassan, “O abu Ja‘far I wish this would have been narrated through a chain of narrators other then Ahmad ibn ‘Abdallah .” He said, “He Ahmad ibn ‘Abdallah had narrated this to me ten years before the confusion.”
3. Muhammad ibn Yahya and Muhammad ibn ‘Abdallah have narrated from ‘Abdallah ibn Ja‘far from al-Hassan ibn Zarif and Ali ibn Muhammad from Salih ibn abu Hammad from Bakr ibn Salih from ‘Abd al-Rahman ibn Salim from abu Basir from abu ‘Abdallah (a.s.) who has said the following “Once my father said to Jabir ibn ‘Abdallah al-Ansari, ‘I need your help in certain issue. When do you think it will be convenient for you we meet privately and I will ask you about it.?” He said, “Whenever you would like will be all right for me.” One day when they met each other he said, “O Jabir, tell me about the tablet that you saw in the hand of my great-grandmother, Fatima (a.s.), daughter of the Messenger of Allah. Tell me of what she said toyou about the tablet and the writing on it?” Jabir then said, “I ask Allah to testify (to the truth of what I experienced that day). Once I went to see your great grandmother Fatime (a.s.) in the life time of the Messenger of Allah. I congratulated for the birth of al-Husayn (a.s.). I saw in her hand a green tablet that I think was made of Emerald (precious gems). I saw on it a white writing that was shining like the color of sun. I then said to her, “May Allah take my soul and the souls of my parents in service for your cause, O daughter of the Messenger of Allah, what is this tablet?” She said, “This is a tablet that Allah has given as a gift to His Messenger. In it there is the name of my father, the name of my husband, the names of my two sons and the names of the executors of the wills of my (special) descendants. My father gave it to me as a gift and glad news.” Jabir then said, “Your great grandmother (a.s.) then gave the tablet to me. I read it and made a copy of it.” My father then said, “O Jabir can you show that copy (that made from the tablet) to me?” He said, “Yes, I can show it to you.” My father went with him to his house and he brought to light a tablet of parchment. He then said, “O Jabir, look carefully at your writing to see how read it for you.” Jabir then kept looking at his handwriting while my father read and his reading was exactly letter by letter the same as what Jabir had in his copy. Jabir theen said, “I ask Allah to testify to the truth of my words that this is what I saw was written on the tablet.” In the name of Allah, the Beneficent, the merciful This a document from Allah, the Most Majestic, the Most Wise, for Muhammad, His Prophet (s.a), His light, His embassador, His barrier and His guide (for people). Jibril, the trusted spirit has brought from the Lord of the worlds. “O Muhammad acknowledge the greatness of My names and pay thanks for My bounties. Do not hide My favors. I am the Allah and there is no lord besides Me. I break down the transgressors and grant wealth to the oppressed. I am the One Who has established the religion. I am Allah. There is no lord besides I. Whoever would expect to receive any distinction from someone other than Me or have fear of the justice of someone other Me I will cause him to suffer a torment the like of which I would cause no one else of the creatures of the world to suffer. I must be worshipped and in Me you must trust. I have not sent any prophet without, up on the completion of his days, appointing the executor of his will. I have given preference to you over the prophets and I have given preference to the executor of your will over the executors of the wills of the other prophets. I have granted you honor through your two brave grandsons, al-Hassan and al-Husayn. I have made al-Hassan to be the treasure of my knowledge after the completion of the time of his father. I have made al-Husayn to be the keeper of My revelation. I have granted him nobility through martyrdom and made his end triumphant. He will be the best of the martyrs and of the highest degree in the rank of the martyrs. I have kept My perfect word with him and My extremely clear authority and proof available for him. Through his descendant I will give good rewards or cause people to suffer torments. The first of them will Ali ibn al-Husayn, master of the worshippers, and the beauty of My friends of the past then his son who will be very similar to his grand father, the praised one, Muhammad al-Baqir, the one who will be very deeply founded in My knowledge and the source of wisdom from Me. Those who will have doubts about Ja‘far will soon be destroyed. Whoever would reject him would be like one who would reject Me. The true words have already come from Me that I will dignify the position of Ja‘far and will grant him joy and happiness for his followers, supporters and friends. After him Musa will live at the time of a blind, confusing and dark mischief. (He will live among the people) because the system of obedience to Me does not break down and my authority (proof of My existence) does not remain obscure. The thirst (for knowledge and guidance) of my friends will be quenched with sufficient measure. Whoever would reject any of them he has rejected my favors. Whoever would change my signs and verses of my book he has excused with lies. Woe is to those who would fabricate lies and reject (the truth) after the completion of the time of Musa, My servant, My beloved, My chosen one about Ali (al-Rida ). (Ali al-Rida) who is My wali (the one who possesses Divine Authority) My supporter, the one on whom I will place the task of prophet-hood and examine how he would deal with it. An arrogant devil will murder him. He will be buried in the city build by the virtuous servant (of Allah) next to the worst of My creature. The words of truth have already been established that I will grant him joy and happiness with the birth of his son, Muhammad, his successor and the heir of his knowledge. He is the the mine of My knowledge, the right place for My secrets and My authority over My creature. Whoever would believe in him I will make paradise his dwelling and will grant him the ability to intercede for seventy people from his family of whom everyone would have become subject to Hellfire. I will make the end for his son, Ali, to arrive at salvation. Ali, is My wali (the one who possesses Divine Authority), My supporter, the testimony in My creatures and My trustee in My revelation. From him I will make to come out a preacher to My way and a treasure of My Knowledge, al-Hassan. I will complete it with his son (M.H.M.D.) a blessing for the worlds. In him will be found the perfection of Musa (Moses) the beauty of Jesus and the patience of Ayyub. My friends in his time will become weak. Their heads will be sent as gifts like the heads of the Turks and Daylam. They will be murdered and burned. They will live in fear, frightened and fearful. The earth will be stained with their blood and wailing and lamentations will become wide spread in their women. These will possess My authority and through them I will remove the blind and dark mischief. Through them I will remove uncertainties, sufferings and shackles. These are the ones upon whom the blessings and forgiveness of their Lord descend and they are the ones who provide guidance. ‘Abd al-Rahman ibn Salim has said that abu Basir said, “Even if you would hear no other Hadith expect this it will be enough for you. Protect it against everyone except the deserving people.”
4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays and Muhammad ibn Yahya from Ahmad ibn Muhammad from ibn abu ‘Umayr from ‘Umar ibn ’Udhayna and Ali ibn Muhammad from Ahmad ibn Hilal from ibn abu ‘Umayr from ‘Umar ibn ’Udhayna from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following. “ I heard ‘Abdallah ibn Ja‘far al-Tayyar say, ‘we were in the court of Mu‘awiya I al-Hassan, al-Husayn, ‘Abdallah ibn ‘Abbass, ‘Umar ibn ’Umm Salama and ’Usama ibn Zayd. A conversation started between me and Mu‘awiya, and I said to Mu‘awiya’, ’I heard the Messenger of Allah say, ‘I have more authority over the believers’ souls than they themselves do. Then my brother Ali ibn abu Talib (a.s.) will have more authority over the believers’ souls than they themselves will have. When Ali (a.s.), will become a martyr al-Hassan ibn Ali will have more authority over the believers’ souls than they themselves will have. Thereafter my son al-Husayn after him (al-Hassan) will have more authority over the believers’ souls than they themselves will have. When he will become a martyr, his son Ali ibn al-Husayn after him (al-Husayn) will have more authority over the believers’ souls than they themselves will have. O Ali, you will see him. Thereafter his son Muhammad ibn Ali will have more authority over the believers’ souls than they themselves will have. O al-Husayn, you will see him. Then the twelve will complete the number of Imams. Nine will be of the descendants of al-Husayn.” ‘Abdallah ibn Ja‘far said, “I asked al-Hassan, al-Husayn, ‘Abdallah, ibn ‘Abbass, Umar ibn ’Umm Salama and ’Usama ibn Zayd to bear witness. They all bore witness for me before Mu‘awiya.” Sulaym ibn Qays has said, “I heard such Hadith from Salman, abu Dharr and al- Miqdad who said that they heard such Hadith from the Messenger of Allah.”
5. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid his father from ‘Abdallah ibn al-Qasim from Hanan ibn al-Sarraj from Dawud ibn Sulayman al-Kisa‘i from abu al-Tufayl who has said the following. “I was present in the funeral procession of abu Bakr the day ittook place. I was also present when ‘Umar took oath of allegiance and Ali (a.s.) was sitting on the side. A young, good looking, well dressed Jewish boy came. He was a descendant of Harun and he stood (on a place that was) above ’Umar and asked, “O Amir al-Mu’minin, are you the most knowledgeable person in this nation in their book and the commands of their prophet?” The narrator has said that ’Umar kept his head down. He then said, “I meant you.” He repeated his words. ’Umar said, “Why is that?” He said, “I have doubts about my relgion and I have come to you for guidance.” He (‘Umar said, “Go to this young man.” He said, “Who is this young man?” He said, “He is Ali ibn abu Talib (a.s.), the cousin of the Messenger of Allah and he is the father of al-Hassan and al-Husayn the grandsons of the Messenger of Allah and he is the husband of Fatima daughter of the Messenger of Allah.” The young Jewish man then went to Ali (a.s.) and said, “Are you such a person?” He said, “Yes, I am such a person.” He said, “I want to ask you about three and three and one.” The narrator has said that Amir al-Mu’minin Ali (a.s.) then smiled a different smile and said, “O Haruni, what prevents you from saying ‘seven’?” He said, “I ask about three. If you answered me then I will ask you about the rest. If you could not answer then will assume that there is no scholars among you.” Ali (a.s.) said, “I swear you to the Lord in whom you believe, if will answer whatever you will ask, will then leave your religion and accept our religion?” He said, “I have come for no other reason but that.” Ali (a.s.) said, “Ask your questions.” He said, “Tell me about the first drop of blood that was spilled on earth what drop was that? Tell me about the first fountain that gushed out of earth which one was it?” Amir al-Mu’minin Ali (a.s.) answered him. He then said, “Tell me about the other three. Tell me about Muhammad. How many Imams who possess the quality of justice will be there as his successors? In which paradise he will be? Who will be with him in paradise?” He said, “O Haruni, there will twelve just Imams as successors of Muhammad. No one’s betrayal will harm them and they will not feel frightened because of people’s opposition to them. In the matters of religion they will be stronger than the firm mountains on earth. In Paradise Muhammad will dwell with the twelve Imams who possess the noble quality of justice.” He then said, “You have spoken the truth by Allah, besides whom there is no lord. I find them in the book of my father Harun. He has written it in his own hand writing. My uncle Moses had dictated to him.” He then said, “Tell me about the ‘one’. Tell me about the executor of the will of Muhammad. For how long he will live after him? Will he die or will he be killed?” He Ali (a.s.), “O Haruni, he will live after him thirty years, not one day less and not one day more. Then he will be hit with an strike here –meaning over his head- and then this will be stained with this.” The jJewish man screamed loudly and broke his Kustija (a Jewish religious object) and he would say, “I testify that there is no lord besides Allah Who is One and has no partner and I testify the Muhammad is His servant and His Messenger and that you are the executor of his will. You must be above all and no one must be above you. Your greatness must be acknowledged and you must not be weakened.” The narrator has said that Ali (a.s.) then took him to his house and taught him the Divine guidance.”
6. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Muhammad ibn al-Husayn from abu Sa‘id al-‘Usfuriy from ‘Amr aaand ibn Thabit from abu Hamza who has said the following. “I heard Ali ibn al-Husayn say, ‘Allah created Muhammad , Ali and the eleven Imams from his descendants out of the light of His greatness. He then placed them as figures in the brightness of His light where they worshipped Him before the creation of the creatures. They would speak of the Glory of Allah and of His Holiness. They are the Imams from descendants of the Messenger of Allah.”
7. Muhammad ibn Yahya has narrated from ‘Abdallah ibn Muhammad al-Khashshab from ibn Sama‘a from Ali ibn al-Hassan ibn Ribat from ibn ’Udhayna from Zurara who has said the following. “I heard abu Ja‘far say, ‘The twelve Imams all from the family of Muhammad (s.a) are the ones to whom (the angles) speak. They all are from the descendants of the Messenger of Allah and the descendants of Ali the Messenger of Allah and Ali (a.s.) are their ancestors.” Ali ibn Rashid has said that Ali ibn al-Husayn (a.s.) had a brother from his (foster mother’s / not his real mother the Persian princes) side who did not believe in the Hadith expressed denial. The Imam (a.s.) said to him loudly, “The son of your mother is one of them..”
8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Mas‘ada ibn Ziyad from abu ‘Abdallah and Muhammad ibn al-Husayn from Ibrahim from ibn abu Yahya al-Madyani from abu Harun al-‘Abdi from abu Sa‘id al-Khudriy who has said the following. “I was (in the city of al-Madina) when abu Bakr was no more and he appointed ‘Umar as his successor. Once one of the great Jewish men of Yathrib came to ‘Umar. The Jewish people of the city of al-Madina thought that he (‘Umar) was the most knowledgeable person of his time.He came to ‘Umar and said, “O ‘Umar, I have come to accept Islam if you would answer what I will ask. Are you the most knowledgeable person among the companions of Muhammad in the matters of the book, the Sunnah (his traditions) and all that I like to ask from you.” The narrator has said that ‘Umar than said to him, “I am not the one you are looking for. However, I can guide you to the one who is the most knowledgeable person in our nation in the matters of the book, the Sunnah (traditions of the Holy Prophet (s.a.) and all that you like to ask.” He pointed out to Ali (a.s.). the Jewish man then said, “If what you say is true then why have you taken the oath of allegiance from people? The most knowledge among you is that man.” ‘Umar then treated him harshly. The Jewish man went to Ali (a.s.) and said, “Are you as such as ‘Umar has said?” He (Ali (a.s.) then asked, “What has ‘Umar said?” He then informed him of what ‘Umar had said. The Jewish man said, “If are as has said you are, I like to ask you certain questions toknow if anyone of you knows the answer so I would know that your claim is true that you are the best, the best and the truth among the nations. In such case I will accept your religion, Islam.” Amir al-Mu’minin (a.s.) said, “Yes, I am as ‘Umar has I am. Ask whatever you would like to ask. I will give the answer by the will of Allah.” He said, “Tell me about three and three and one.” Ali (a.s.) said, “O Jewish man, why do not say, “Tell me about seven?” The Jewish man then said, “If you would tell me the answer to the three then I will ask you other questions, otherwise, I will abstain. If you would provide me the answer to these seven you then you are the most knowledgeable person on earth, the best of them and have more authority over the people than they themselves do” he then said, “Ask your questions O Jewish man.” .He said, “Tell me about the first stone that was placed on the face of earth, the first tree that was planted on earth and the first water fountain that gushed out of earth.” Amir al-Mu’minin (a.s.) answered his questions. The Jewish man then said to him, “Tell me how many Imams (Leaders with Divine Authority) will this nation have? Tell me about your Prophet as to where will be his place in paradise and who will be with him therein?” Amir al-Mu’minin (a.s.) said, “This nation will have twelve Imams ((Leaders with Divine Authority).All of them will be from the descendants of the the Holy Prophet (s.a.) of this nation. They will be from my descendants. The place of out the Holy Prophet (s.a.) in paradise will be the best and holiest of them in Eden. Those who will be with him therein in his dwelling will be these twelve people from his descendants. Their mother and grand mother and the mother of their mother and their descendants will live with them therein. No one else will live therein as their partner.”
9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Muhbub from abu al-Jarud from abu Ja‘far from Jabir ibn ‘Abdallah al-Ansari who has said the following “Once I went to see Fatima (a.s.) (daughter of the Holy Prophet (s.a.) and I saw with her a tablet in which the names of the executors of the wills of (Leaders with Divine Authority) were written. I then counted them to twelve. The last one’s name was al-Qa’im (the one who will rise with Divine authority). The names of three of them was Muhammad and the names of another three was Ali.”
10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn al-Fadl from abu Hamza from abu Ja‘far (a.s.) who has said the following “Allah sent Muhammad (s.a.) to all Jinn and manand appointed twelve executors of the will Of these people are those who have left this world and there are those who will have to complete their task. All the executors of the wills (of the prophets) experience certain traditions, Sunnah. The executors of the will after Muhammad (s.a.) experienced the traditions, Sunnah of the executor of the will of Jesus who were twelve in number. Amir al-Mu’minin (a.s.) experienced the tradition of Jesus.”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and mdd ibn abu ‘Abdallah and Muhammad ibn al-Husayn from Sahl ibn Ziyad all from al-Hassan ibn al-‘Abbass ibn al-Jarish from abu Ja‘far al-Thani (a.s.) who has said the following. “Amir al-Mu’minin Ali (a.s.) said to ibn ‘Abbass, “Layla al-Qadr (the night of destiny) comes every year and that night the command for the whole year descend down. To receive that command are the Leaders with Divine Authority after the Messenger of Allah.” Ibn ‘Abbass then asked, “Who are they?” He said, “I and the eleven persons from my descendant who all are Imams, (Muhaddathun) such persons to whom angles speak.”
12. Through same chain of narrators the following is narrated. “the Messenger of Allah once said to his companions, ‘You must believ in the Layla al-Qadr (night of destiny). It is Ali ibn abu Talib (a.s.) and his eleven descendants after me.”
13. Through the same chain of narrators the following is narrated. “Amir al-Mu’minin Ali (a.s.) one day said to abu Bakr, “Do not think of those slain for the cause of God as dead. They are alive with their Lord and receive sustenance from Him.” (3:169).I testify that Muhammad, the Messenger of Allah died as a martyr. He by Allah, comes to you and do have any doubts when he will come to you. Satan can not appear in his disguise.” Ali (a.s.) took the hand of abu Bakr and showed the Holy Prophet (s.a) to him who said to him, “O abu Bakr, believe in Ali and in the eleven Imams from his descendants. They are all like me except prophet-hood. Repent before Allah because of what you involvement in what you are involved. You have no right in it.” The narrator has said that then he went and was not seen around.”
14. Abu Ali al-Ash‘ari has narrated from ‘Ubaydallah from al-Hassan ibn Musa al-Khashshab from Ali ibn Sam‘Abdallah from Ali ibn al-Husayn ibn Ribat from ’Udhayna from Zurara who has said the following. “I heard abu Ja‘far say, ‘There will be twelve Imams from the family of Muhammad and they all will be (Muhaddathun), persons to whom angles speak. They will of the descendants of the Messenger of Allah and Ali ibn abu Talib (a.s.). The Messenger of Allah and Ali are their anscesters.”
15. Ali ibn Ibrahim has narrated from ibn abu ‘Umayr from Sa‘id ibn Ghazwan from abu Basir who has said the following. “I heard abu Ja‘far say, ‘after al-Husayn ibn Ali (a.s.) there will be nine Imams. The ninth of them will be Al-Qa’im (the one who will with Divine Authority).”
16. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn mmd from al-Washsha’ from Aban from Zurara who has said the following. “I heard abu Ja‘far (a.s.) say, ‘We are twelve Imams. Al-Hassan and al-Husayn are of them then are the Imams from the descendants of al-Husayn (a.s.).”
18. Through the same chain of narrators it is narrated from abu Sa‘id in a marfu‘ manner from abu Ja‘far (a.s.) who has said the following. “The Messenger of Allah has said, “From my descendants there will be twelve noble supervisors, who are (Muhaddathun) persons to whom angles speak and very intelligent. The last of them will be Al-Qa’im (the one who will rise with Divine Authority) and with truth who will fill the earth with justice after being filled with injustice.”
19. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from mmd ibn al-Hassan ibn Shammun from ‘Abdallah ibn ‘Abd al-Rahman al-Asamm from Karram who has said the following. “I took an oath with my self that I will not any food during the day until the rise of Al-Qa’im (the rise of al-Mahdi with Divine Authority). I then went to see abu ‘Abdallah (a.s.).” The narrator has said, “A man from you Shi‘a (followers) has imposed on himself on oath not to eat any food during the day until the rise of Al-Qa’im from the family of Muhammad (s.a) (the rise of al-Mahdi with Divine Authority).” The Imam (a.s.) said, “Fast, then O Karram. Do not fast on the two ‘Id days and the three days of Tashriq (11,12,13) of the month of Dhil Hajj. Also do not fast when you are on a journey or when you will have an illness. It is because when al-Husayn was murdered the heavens and the earth and all the angles in them mourned and lamented before the Lord. They said, “Lord, grant us permission to destroy the creature and purge the earth from them because of their disregard of you reverence and their murdering your chosen people. Allah then inspired them, “My angels, My heavens and My earth be patient and relieved.. He then removed a barrier of the barriers and there appeared Muhammad and the twelve executors of his will. He then held the hand of so and so, Al-Qa’im (the one who will rise with Divine Authority) from among them and said, ‘O My angels, My heavens and My earth through this I will grant support for this.” He said it three times.”
20. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Husayn from abu Talib from ‘Uthman ibn ‘Isa from Sama‘Abdallah ibn Mihran who has said the following. “Once I, abu Basir and Muhammad ibn ‘Imran the slave of abu Ja‘far (a.s.) were in his house in Makka. Muhammad ibn ‘Imran said, “I have heard abu ‘Abdallah (a.s.) say, ‘We all twelve of us are Muhaddath (the ones to whom angels speak).” Abu Basir then said, “Did you hear abu ‘Abdallah (a.s.) say so? He made him to swear one or twice that he has heard so. Abu Basir then said, “However, I have heard it from abu Ja‘far (a.s.).”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim his father all from ibn Mahbub from al-Ri’ab from abu Basir from abu ‘Abdallah (a.s.) who has said the following. “Allah sent revelation to ‘Imran saying, “I will grant you a perfect and holy son who would cure the blind and the lepers and bring the dead back to life by Allah, the permission of Allah and I make him a messenger to the israelites.” ‘Iran than told it to his wife, Hanna, mother of Mary all about it When she conceive with the baby Mary and she thought to herself that the baby will be a boy. When she give birth to Mary she said, “Lord, I have given birth to a girl and boys are not like girls. A girl can not be a messenger. Allah, the Most Majestic, the Most gracious, has said, “Allah knows to who have you given birth. When Allah, the Most High, granted Jesus to Mary he was the boy promised to ‘Imran. He promised Jesus to ‘Imran. When we would say something about a man from us and that thing would be fount in his sons or grand sons then you must not deny it.”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from abu ‘Abdallah (a.s.) who has said the following. “If we would say something about a man and it would not be found in him but it would be found in his sons or his grandsons you must not reject it. It is because Allah does what he wants.”
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija who has said the following. “I heard abu ‘Abdallah (a.s.) say, ‘Sometimes a man is considered as practicing justice or acting unjustly and such acts are ascribed to him even if he may not have committed them but such acts are found in his sons or his grandsons after him then he will be it (the one who has in reality his practiced such acts).”
1. A number of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Zayd ibn abu al-Hassan from al-Hakam ibn abu Nu‘aym’ who has said the following. “I went to see abu Ja‘far (a.s.) when he was in the city of al-Madina and I said to him, “I decided to make a vow and a covenant, while I was between the corner of the Ka‘ba and the place where Abraham had prayed, that when I would meet you I would not leave al-Madina until I would know with certainty that you are Al-Qa’im (the one who will rise with Divine Authority). The Imam (a.s.) did not say anything. I then stayed in the city of al-Madina for thirty days. One day he came face to face on a road. He said, “O al-Hakam, are you still here?” I said, “Yes, I am still here. I had explained to you about my vow and commitment and you did not command me anything or prohibited from anything nor did you answer me with anything.” The Imam (a.s.) then said, “Early tomorrow come to my house.” Next morning I went to see him and he said to me, “Ask what you need.” I said, “I have a commitment of vow, of fasting and paying charity. I had decided to fulfill it, while I was between the corner of the Ka‘ba and the station of Abraham. Its object was that when I would meet you I would not leave until I would know with certainty that you are Al-Qa’im (the one who will rise with Divine Authority) or not. If you would be him I would then maintain relations with you, otherwise, I would go in the land to find how to make a living.” The Imam (a.s.) said, “O Hakam, we all are Al-Qa’im (the one who will rise with Divine Authority) for the commands of Allah.” I then said, “Are you al-Mahdi?” He said, “We all guide to Allah.” I said, “Are you the owner of the sword?” He said, “We all are owners of the sword the heir of the sword.” I said, “Are the one who would do away with enemies of Allah, through whom honor will come to the friends of Allah and with whom the religion of Allah would stand supreme?” The Imam (a.s.) said, “O Hakam how could I be him. I have already become forty five years old while the master of this task would be much younger than me and much light for saddle of the horse.”
2. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Ahmad ibn ‘A’idh from abu Khadija from abu ‘Abdallah who has said the following. “He said, when he was asked about Al-Qa’im, “We all Al-Qa’im ((the one who will rise with Divine Authority) with the command of Allah one after the other until the time when the owner of the sword will rise. When the owner of the sword will rise he will rise with the command other than what it was.”
3. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abdallah ibn ‘Abd al-Rahman from ‘Abdallah ibn al-Qasim al-Batal from ‘Abdallah ibn Sinan who has said the following. “I asked abu ‘Abdallah (a.s.) about the meaning of , ‘On the day when We will call every nation with her Imam (leader) . .” (17:71) The Imam (a.s.) said, “It refers to the Imam who is with them and he is al-Qa’im of the people of that time.”
1. Al-Husayn ibn Muhammad ibn ‘Amir through his chain of narrators has narrated in a marfu‘ manner saying, “Abu ‘Abdallah (a.s.) has said the following. “Whoever would think that imam is needy to what people own he would become an unbeliever. It is the people who need that Imam accept from them. Allah, the Most Majestic, the Most gracious, has said, “Collect religious tax (zakat) from them to purify and cleanse them and pray for them;. .” (9:103)
2. A number of our people has narrated Ahmad ibn Muhammad from al-Washsha’ from ‘Isa ibn Sulayman al-Nahhas from al-Mufaddl ibn ‘Umar from al-Khaybari and Yunus ibn Zabyan who both have said we heard abu ‘Abdallah (a.s.) say the following. “There is nothing more beloved to Allah than the Dirhams taken out (of one’s property) to pay to the Imam (a.s.). On the Day of Judgment Allah will his Dirham as big as the mountain of ’Uhud.” He then said, “Allah, the Most High has said in His book, “One who generously lends to God will be paid back in many multiples of the loan. . .” (2:245) The Imam (a.s.) said, “This is a special reference to the payment made to the Imam.”
3. Through the same chain of narrators it is narrated from Ahmad ibn Muhammad from md ibn sn from Hammad ibn abu Talha from Ma‘adh Sahib al-Akyisa who has said the following “I heard abu ‘Abdallah (a.s.) say, ‘Allah does not ask His creatures to lend Him from their properties because He needs it. In fact, Whatever such rights Allah has they are for His appointed guardian (over His creatures).”
4. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from abu al-Maghra’ from iq ibn ‘Ammar from abu Ibrahim (a.s.) who has said the following “The narrator has said that he asked abu Ibrahim (a.s.) about the words of Allah, the Most Majestic, the Most Gracious, ‘Whoever gives a virtuous loan to God will receive double from Him in addition to an honorable reward.” (57:11).The Imam (a.s.) said, “It was revealed about the payments to Imam.”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from al-Hassan ibn Mayyah from his father who has said the following “Once abu ‘Abdallah (a.s.) said to me, “O Mayyah, one Dirham paid to the Imam is greater in weight than the mountain of ’Uhud.”
6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from certain persons of his people have narrated from abu ‘Abdallah (a.s.) the following. “One Dirham paid to the Imam earns more reward than two million Dirhams paid for other charities.”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following “I heard abu ‘Abdallah (a.s.) say, ‘I procure payment of one Dirham from a person of you when I am the wealthiest of the people of the city of al-Madina I accept such payments just to purify you.”
Al-Kulayni, may grant him blessings has said the following. “Allah, the Most Holy, the Most High, has invented the whole world for His deputy as He has said to His angels. “When your Lord said to the angels, “I am appointing someone as my deputy on earth, . .” (2:30) The whole world was for Adam and after him it belonged to the good ones among his descendants and his successors. Whatever their enemies had taken away from them came back to them through war or conquest that is called Fay’. It is the propety that would come to the as a result of conquest or war. The rules for such properties in it (the book) is as Allah has said, “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred, orphans, the needy and those who need money while on a journey. . .” (8:41) Such properties belong to Allah, the Messenger and the relatives of the Messenger. Such properties are called al-Fay’ (taken back). It is the property taken back from others by force. However, whatever would come to them without the use of force and resources such as horses and man it is called al-Anfal. This kind of properties belong to Allah and the Messenger only and no one else woill have any share in it. Others can have shares only in what is acquired through blood shed and fighting. All those who would take part in the struggle will have certain shares. Properties taken in such way is divided into four portions out of which one would belong to the Messeenger. The portion that belongs to the Messenger is divided into six portions. Three will be for him and the other three for the orphans. The destitute and those left without means on a journey. However, the case of al-Anfal is different. It belongs to the Messenger only. Of such properties was Fadak that belonged to the Messenger of Allah only. It is because he and Amir al-Mu’minin (a.s.) conquered it and there no one else took part. The name al-Fay’ therefore does not apply to it. Al-Anfal applies to it. Similar to al-Anfal are such properties as the marshes, mines, oceans and the wilderness. They all belong to Imam exclusively. If people would work in them by the permission of the Imam four fifth will belong to them for labor and one fifth would belong to the Imam. Such one fifth is like al-Khums. If people would work in such properties without the permission of the Imam, the Imam will have all of it and no one would have any thing in them. The same would be the case if someone would work, revive, improve, develop and build on a land without the permission of the Imam. It would be up to the Imam to leave it with him or take it away from him or settle it differently.”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from Aban ibn abu ‘Ayyash from Sulaym ibn Qays who has said the following “I heard Amir al-Mu’minin Ali (a.s.) say, ‘We, By Allah, are the ones to whom Allah has referred by the words ‘Dhi al-Qurba’ (relatives) and has given the same status as to Him self and His the Holy Prophet (s.a). He has said, “Whatever God grants to His Messenger (out of the property) of the people of the towns, belongs to God, the Messenger, the kinsfolk, the orphans, the destitute . .” (59:7) It applies to such person from us exclusively. In the charity there no portion is appropriated to us. It is the way Allah has honored His Holy Prophet (s.a) and has honored us instead of feeding us the filthy things in the hands of people.”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban from Muhammad ibn Muslim from abu Ja‘far (a.s.) who has said the following. about the words of Allah, the Most High. “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) The Imam (a.s.) said, “It refers to the relatives of the Messenger of Allah. Al-Khums (one fifth) belongs to Allah, the Messenger and to us.”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtari from abu ‘Abdallah (a.s.) who has said the following. “Al-Anfal is such property for the acquisition of which no camels or horses are use and no armed expeditions are undertaken. It is the property that may come as a result of negotiated settlement or certain people would give with their own hands, may come from a barren land or from inside the valleys. Such properties belong to the Messenger of Allah and it will belong to the Imams after the the Messenger of Allah. The Imam (a.s.) will spend them as he may consider proper.”
4. Ali ibn Ibrahim ibn Hashim has narrated from his father from Hammad ibn ‘Isa from certain persons of our people from the virtuous servant of Allah who has said the following. “Al-Khums (one fifth) is due on five categories of properties. 1 Cattle 2 Properties acquired from diving deep waters 3 The treasures 4 The mines and Salts. On each of such categories al-Khums is due. Such one fifth is distributed just as Allah has done. The remaining four portions is distributed among those who has taken part in the actual fighting or those lending support behind the front. The one fifth is distributed as follows. One portion for Allah, one the Messenger of Allah, one for the relatives (of the Messenger of Allah), one for the orphans, one for the destitute and one portion for those who become needy on a journey. Thus, the portion for Allah and the Messenger of Allah belong to Leadership with Divine Authority after the Messenger of Allah as the portion of inheritance. Thus, he (Leadership with Divine Authority) will have three portions. Two portions as inheritance and one is that which Allah has granted to him. Fifty percent of al-Khums (one fifth) belongs to him, the Imam (Leader with Divine Authority). The other fifty percent of al-Khums belongs to his family members. One portion for the orphans thereof, one portion for the destitute thereof, one portion for those of them who become needy while on a journey. It is distributed among them according to the rules in the book and the Sunnah. The limit is an amount that would suffice their expenses for a whole year. If any thing is left extra it will go to the Wali, (Leadership with Divine Authority). In the case of deficit the Wali (Leadership with Divine Authority) is responsible to provide and pay the deficit and as much as it would fulfill their needs. Wali is responsible to pay the deficit because the extra is given to him. Allah has given this one fifth exclusively to them and not the destitute from the masses and those of them who become needy on a journey as a replacement for the charities due on people. It is a sign of honor for them because of their being the relatives of the Messenger of Allah and an honor from Allah to keep them secure from the filth in the hands of people. Thus is for them only as sustenance and save them from humiliation and destitution. They may receive other forms of charities from each other. Those for whom is al-Khums are the relatives of the Holy Prophet (s.a) whom Allah has mentioned in His words. “Warn your close relatives.” (26:214) They are the sons of ‘Abd al-Muttalib themselves, male and female. No one of the families of Quraysh or the Arabs is of them. Among them or from them also is none of their slave to have a portion in al-Khums. The charities of the masses of people is lawful for their slaves to consume. Their slaves and the masses of people are the same. One whose mother is from the family of Hashim and his father from the masses of people the charities are lawful for such person to consume. Such person is not entitled to receive from al-Khums because Allah, the Most High has said, “Call them sons of their own fathers.” (33:5) The properties of the best quality of such properties go as the portion of the Imam. The female slave, the best horse, the best cloths and other items that are like and desired for. Such items go to him before the distribution and before the subtraction of al-Khums. He will pay and maintain with such properties, the causes where he would need to pay such as grants to people who are inclined to the system of faith etc. If anything would be left extra then al-Khums is taken out therefrom and is distributed to the causes for which it is. If any thing is left extra then it is give to the Wali (Leadership with Divine Authority). If nothing is left after the expenses then there is nothing for the Wali. Nothing from the land goes to the fighters. So also is the properties that are acquire by overwhelming except for what the army his physically captured. The Bedouins have no share in the distribution even if they would take part in fighting with the Wali (Leadership with Divine Authority). It is because the Messenger of Allah reached a settlement with them. It said, “They will not be exiled and that if the Messenger of Allah will be attacked by his enemies they will come to help to fight the enemy but will have no share in the properties of the enemies confiscated.” This practice has been continuous ever since about them and others. The lands that were capture by the forces of the army will remain in the public domain. The developers may keep them and reach a settlement with the Wali who would use his discretion in the matter. The may find a fair and proportionate and fair agreement on the basis of proper protection of all parties rights and interests. The apportionment may take shape in the form of a third, two thirds etc. The tax on whatever is harvested will be ten percent if the plantation is irrigated by rain. It is five percent if irrigation is from mechanical means. Wali collects this tax and spends on the causes that Allah has described which are eight categories. 1 The needy, 2 the destitute, 3 the employees of the taxation office, 4 the people who sympathize with the faith, 5 to set free the slaves, 6 to help the bankrupt, 7 for the cause of Allah and 8 to help those who become needy on a journey. Each cause can receive an amount enough for its expenses and maintenance for up to one year in a reasonable manner. If anything would b e left extra it goes to the Wali if it would not suffice the Wali must provide the needed fund from his resources. The ten percent tax is divided between the Wali and his partners such as workers and supervisors of the land. They will receive their shares according to the standing agreements. The remaining will be spent on those who help him in the matters of religion of Allah and in the interest of Islam and the strengthening of the religion such as defense etc., in which there is general but not personal interest. It is for his personal interests small or large. Besides al-Khums for Imam there is al-Anfal. Al-Anfal is every kind of abandoned land whose owners are no more and all the lands that are acquired without the use of force and fighting but are achieved through settlement and their owners have given them to the Imam without fight. To the Imam belongs the mountains, inside of the valleys, marshes and undeveloped lands that has no owners. To belongs the properties of the kings (defeated) if such properties would not be usurped. The usurped properties are all returned to the owner. The Imam is the heir of those who have no heirs. He supports those who have no supporters. The Imam (a.s.) said, “There is no category of the properties that Allah may not have distributed and has given every rightful person his or her rights of the general of particular nature of the needy and the destitute and all categories of people.” The Imam (a.s.) said, “If justice would be practice among the people they will become free from want.” The Imam (a.s.) then said, “Justice is more sweet than honey. No one practices it properly except those who good in justice.” The Imam (a.s.) then said, “The Messenger of Allah would distribute the charities of the rural areas in the rural areas and the charities of the towns to the people of the towns. He would not divide every amount of charity receive into eight portions. He would divide it proportionate to the categories of the causes present before him and to the degree that for each cause that would suffice it for one year. There was no limit of time or a certain date or the combination of both. He would base it on what was available and who was present and how much of need of each category could have been fulfilled. He would offer the remaining to other people. Al-Anfal belongs to the Wali and so is all the lands that were captured during the time of the Holy Prophet (s.a) to eternity. It does not matter the conquest was made through the people of justice or otherwise, because the responsibility of the the Messenger of Allah in one and the same in the past, present or future generations. It is because the Messenger of Allah said, “Muslims are equal in the matters of lives. Even the small ones among them strive for the fulfillment of their responsibilities. There is no Zakat on al-Khums property. It is because the shares of the needy from the masses are placed in the properties of the people in eight categories. No one of the needy in the masses is left out. The needy from the relatives of the Messenger of Allah have their share in the fifty percent of al-Khums. This suffices them and they do not need the charities of the masses, the charities of the Holy Prophet (s.a) and the Wali (Leadership with Divine Authority). In this way the system leaves no one as a needy of the masses or of the relatives of the Messenger of Allah without proper coverage and well fare benefits. All the needy benefit. For this reason there is not tax on the properties of the Holy Prophet (s.a) or Wali (Leadership with Divine Authority). It is because for all kinds of needs there is resources in the system to facilitate them. There are responsibilities as well as rights.”
5. Ali ibn Muhammad ibn ‘Abdallah has narrated from Certain persons of our people that I thinks is al-Sayyari from Ali ibn Asbat who has said the following. “In one of the meetings of abu al-Hassan Musa (a.s.) with al-Mahdi (one of ‘Abbassid ruler) the Imam found him paying reparations (for the damages caused to people). The Imam (a.s.) said, “O Amir al-Mu’minin, what has happened to the reparations due to us?” He then asked, “What damage is caused to you O abu al-Hassan ?” He (the Imam (a.s.) said, “Allah, the Holy, the Most High, granted victory to His Holy Prophet (s.a) and the land of Fadak and its surrounding areas came under his control without any armed struggle Allah sent a message to His the Holy Prophet (s.a). It said, “Give the relatives their rights.” The Messenger of Allah did not know who they were. He turned to Jibril to find out and Jibril turned to his Lord for the answer. Allah then sent revelation to him to give possession of Fadak to Fatima (a.s.). Thereupon, the Messenger of Allah called Fatima and said to her. “O Fatima (a.s.) Allah has commanded me to give possession of Fadak to you. She then said, “ O the Messenger of Allah, I have accepted the offer from Allah and from you.” Thereafter her representatives lived there during the life time of the Messenger of Allah. When abu Bakr took control he expelled her representatives therefrom. She went to abu Bakr and asked him to reverse his decision and return Fadak to her but he said to Fatima (a.s.), “Bring to a black or white to testify that Fadak belonged to you.” Fatima (a.s.) brought Amir al-Mu’minin Ali (a.s.) and ’Umm Ayman who both testified in favor of Fatima (a.s.). He then wrote, “Fatima must not be disturbed in the matters of Fadak.” Fatima then left with the document. On the way ‘Umar came from the opposite direction and asked, “What is it in your hand O daughter of Muhammad?” Fatima (a.s.) said, “It is a document that ibn abu Quhafa has written for me.” He said, “Show it to me.” Fatima refused to hand it over to him but he snatched it away from her hand and read it. He then spit on it wiped out its writing and tore it into pieces. He said, “This was not captured by forces of the camels and horses of your father so that you can tie the rope around our necks.” Al-Mahdi said, “O abu al-Hassan define for me the boundaries of Fadak.” The Imam (a.s.) said, “On one side it borders the mountain of ’Uhud. On the other side is ‘Arish Misr. Also it borders Sayf al-Bahr and on one of its sides is Dawmat al-Jandal.” Then he asked the Imams, “Is that all?” He said, “Yes, O Amir al-Mu’minin, this is all that came to the Messenger of Allah without the use of the forces of the camels and horses.” He said, “This is a large area but I will look into it.”
6. A number of our people has narrated Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from Muhammad ibn Muslim who has said the following. “Al-Anfal means al-Nafl (optional). In this chapter, al-Anfal, stands the amputation of the nose (of enemies and proof of their humiliation).”
7. Ahmad has narrated from Ahmad ibn Muhammad ibn abu Nasr who has said the following. “Once a person asked al-Rida (a.s.) about the words of Allah, the Most Majestic, the Most gracious, “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) It then was asked, “The portion that belongs to Allah to who does it go?” The Imam (a.s.) said, “It belongs to the Messenger of Allah and whatever belongs to the Messenger of Allah it belongs to the Imam.” Another question said, “If one of the categories of welfare recipient would more and the other category less then how it is dealt with?” The Imam (a.s.) said, “It is left to the discretion of the Imam consider how the Messenger of Allah dealt with such cases. Is it not the case that he used his own discretion and distribute as he would consider proper? The Imam would deal with such case in the same way.”
8. Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn abu ‘Imayr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following. “Abu Ja‘far (a.s.) was asked about the minerals such as gold, silver, iron, lead and zinc. He said, “They all are subject to al-Khums.”
9. Ali has narrated from his father from ibn abu ‘Umayr from Jamil from Zurara who has said the following. “The Imam has the right before the distribution to spend form (booties of war), give as gift, grants and other causes. The Messenger of Allah had a confrontation with a people and he did not leave anything for them from al-Fay’. He may have given them a share if he would have wanted.”
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibnsn from ‘Abd al-Samad ibn Bashir from Hakim Mu’dhin ibn ‘Isa who has said the following. “Once I asked abu ‘Abdallah about the words of Allah, the Most High, ““Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) Abu ‘Abdallah (a.s.) placing his elbows on his knees and making hand gestures said, “By Allah, such gains are the daily gains except that my father had given more freedom and ease to his Shi‘a (to pay the one fifth any time during the or at the end of the year).”
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.
