Ceci est la partie 7 sur 21 de « The Book of Divine Authority (al-Hujja) », livre 5 de Al-Kafi — Hadith 728–777. 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.
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn Fudayl from abu al-Hassan al-Rida (a.s.) about the following words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a.s.) said, “They are the Imams (a.s.). The Imam (a.s.) must deliver the trust to the succeeding Imam (a.s.) exclusively and to no one else and that the succeeding Imams must not be deprived of this trust.”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Ishaq ibn ‘Ammar from ibn abu Ya‘fur from Mu‘alla ibn al-Khunays who has said that I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners.. .” (4:58) The Imam (a.s.) said, “it is the command of Allah that the preceding Imam (a.s.) transfer to the succeeding Imam (a.s.) every thing that is with him.”
5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Mahbub from al-‘Ala’ ibn Razin from ‘Abdallah ibn abu Ya‘fur from abu ‘Abdallah (a.s.) who has said the following. “The does not die until he learns who the succeeding Imams is so he would deliver his will to him.”
6. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from (ibn) abu ‘Uthman from al-Mu‘alla ibn Khunays from abu ‘Abdallah (a.s.) who has said the following “The Imam (a.s.) knows the succeeding Imam and delivers his will to him.”
7. Ahmad has narrated from Muhammad ibn ‘Abd al-Jabbar from abu ‘Abdallah al-Barqi from Fudalah ibn Ayyub from Sulayman ibn Khalid from abu ‘Abdallah (a.s.) who has said the following. “No scholar (Imam) has ever died before Allah, the Most Holy, the Most High, would grant him the knowledge of to who must he deliver his will.”
1. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn Ali al-Washsha’who has said that ‘Umar ibn Aban has narrated to me from abu Basir who has said the following. “Once I was in the presence of abu ‘Abdallah (a.s.). People mentioned the executors of the will and I mentioned Isma‘il. The Imam (a.s.) said, “No, I swear by Allah. O abu Muhammad, it is not up to us. It is up to no one except Allah, the Most Holy, the Most High. He makes them descend one after the other.”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu ‘Umayr from Hammad ibn ‘Uthman from ‘Amr ibn al-Ash‘ath who has said that I heard abu ‘Abdallah (a.s.) say the following. “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from Allah and His Messenger to a man and then to next man until the matter is delivered to its rightful owner.” Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Hammad ibn ‘Isa from Minhal from ‘Amr ibn al-Ash‘ath from abu ‘Abdallah (a.s.) a similar hadith.
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Muhammad from Bakr ibn Salih from Muhammad ibn Sulayman from ‘Aytham ibn Aslam from Mu‘awiya ibn ‘Ammar from abu ‘Abdallah (a.s.) who has said the following. “Imamat (leadership with Divine authority) is a covenant from Allah, the Most Holy, the Most High, pledged to particularly known man. The Imam does not have the right to divert it from the succeeding Imam. Allah, the Most Holy, the Most High, sent inspiration to David to appoint the executor of his will from among your family. It is has occurred in My knowledge that shall not sent any prophet except that he will have the executor of his will from among the members of his family. David had several children. Among the members of the family members of David there was a son whose mother lived with David and he loved her very muCh David came to her when the Divine inspiration came to him and he said to her, Allah, the Most Holy, the Most High, has sent me inspirations and He wants me to appoint the executor of my will from among the members of my family. His wife asked him to appoint her son for this task. He said, “I also want what you said. “ In the foregone knowledge of Allah it was already decisively existed that executor of the will of David is Solomon. Allah, the Most Holy, the Most High, sent inspiration to David commanding him not to made hasty decisions before the coming of His order. It was not long after that two man came to David to settle a dispute over the sheep and grapes among them. Allah, the Most Holy, the Most High, sent inspiration to David to gather all of his sons together and let them judge the case. Whoever of your sons then would judge the case rightly he will be the executor of your will. David gathered all his sons. When the case was stated Solomon said, “O owner of grapes, when did the sheep of this man enter your vinyard?” He replied, “They entered at night.” Solomon said, “O owner of sheep, I have judged against you. You must give the young and the wool of your sheep to him this year.” David then said, “Why did you not judge giving away of the very sheep as the because the Israelite scholars have already evaluated them and the price of sheep is the value of grapes?” Solomon answered, “The vines are not consumed from their roots but only the fruit is consumed that will come back in future.” Allah, the Most Holy, the Most High, sent inspiration to David that the judgment in this case is the judgment of Solomon. O David, “You wanted one thing and We had wanted other than that. David came to his wife and said, “We wanted one thing but Allah, the Most Holy, the Most High, wanted a thing other than that. Nothing happened other than what Allah, the Most Holy, the Most High, had wanted. We accept the command of Allah, the Most Holy, the Most High, and submit (to His will).” The Imam (a.s.) then said, “And so are the executors of the wills. They have no right to go beyond the limit to avail it to the other people.” Al-Kulayni has said, “The meaning of the first hadith is that had the sheep have entered the vineyard during the day the owner of the sheep did not have to pay anything. The sheep owner must let them graze during the day and vineyard owner must guard his vineyard. The owner of sheep must guard his sheep at night and the owner of vineyard can rest at home.”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from ibn Bukayr and Jamil from ‘Amr ibn Mu‘ab who has said that I heard abu ‘Abdallah (a.s.) say the following. “Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from the Messenger of Allah to a man and then to next man. Until the Imam (abu ‘Abdallah (a.s.) ended up to his self.” The Imam (a.s.) six times said, “To the next man.” 1. The case with David and Solomon (a.s.) is referred to in the Holy Quran (21:78 – 79) .
1. Muhammad ibn Yahya and al-Husayn ibn Muhammad have narrated from Ja‘far ibn Muhammad from Ali ibn al-Husayn ibn Ali from Isma‘il ibn Mihran from abu Jamilah from Mu‘adh ibn Kathir from abu ‘Abdallah (a.s.) who has said the following. “The will came from the heavens to Muhammad (s.a) in a book (written) Nothing came to Muhammad (s.a) from heavens in a written sealed document form except the will. Jibril (a.s.) said, “O Muhammad (s.a) this is your will about your followers with your family. The Messenger of Allah asked, “Which family of mine O Jibril.” Jibril replied, “The noble of Allah among them (your family) and his descendents so they inherit your knowledge as Abraham left it (knowledge) as his legacy. This legacy of Abraham is for Ali (a.s.) and your descendents from his lineage.” The Imam (a.s.) has said, “The document had several seals on it.” The Imam (a.s.) has further said, “Ali (a.s.) opened the first seal and followed what the instructions therein. Then al-Hassan (a.s.) opened the second seal and followed the commandments and instructions therein. When al-Hassan (a.s.) passed away then al-Husayn (a.s.) opened the third seal and found therein instruction to fight to do away with the enemy and be murdered and rise up (against the enemy) with a group of people for martyrdom. There will be martyrdom for them without you.” The Imam (a.s.) has said, “Al-Husayn (a.s.) followed the instructions (entirely) and when he left this world he delivered it to Ali ibn al-Husayn (a.s.) just before his martyrdom. Ali ibn al-Husayn (a.s.) opened the fourth seal and found in it instruction to remain silent and gaze in your front because of the concealment of knowledge. Just before his passing away he delivered it to Muhammad ibn Ali (a.s.). He opened the fifth seal and found therein instructions to interpret the book of Allah, the Most High, affirm veracity of your father and leave it as your legacy for your son. Do good to the ’Umma (nation), stand up for right of Allah, the Most Holy, the Most High, say the truth in fear and in peace and do not be afraid of anyone except Allah. He did as he was instructed and delivered it to the succeeding Imam.” The narrator has said that he said to the Imams (a.s.), “May Allah take my soul in service for your cause, are you then the succeeding Imam?” The narrator has said that the Imams (a.s.) then said, “There is nothing wrong in a positive answer to your question except if then you would go, O Mu‘adh, and narrate to people thing that would harm me.” The narrator has said that he then said to the Imams (a.s.), “I pray to Allah who has granted you this through your noble ancestors this high position to grant to your successor the same high position before you will die.” The Imam (a.s.) said, “Allah has already done so, O Mu‘adh.” The narrator has said that he then asked the Imams (a.s.), “Who then he is, “May Allah take my soul in service for your cause?” The Imam (a.s.) replied, “This sleeping one. He pointed with his hand to the righteous servant of Allah who was asleep (Musa ibn Ja‘far (a.s.).”
2. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ahmad ibn Muhammad from abu al-Hassan al-Kinani from Ja‘far ibn Najih al-Kindi from Muhammad ibn Ahmad ibn ‘Ubaydallah al-‘Umari from his father from his grandfather from abu ‘Abdallah (a.s.) who has said the following. “Allah, the Most Holy, the Most High sent a document to His prophet (s.a) before his death. He then said, “O Muhammad, this is your will to the noble ones in your family.” He asked, “Who are the noble ones in my family, O Jibril?” He then said, “They are Ali ibn abu Talib and his sons (a.s.).” On the document there were several seals of gold. The Prophet (s.a) delivered it to Amir al-Mu’minin Ali (a.s.) and commanded him to open one seal and follow the instructions for him therein. Amir al-Mu’minin Ali (a.s.) then opened one seal and followed the instruction in it. Then he delivered it to his son al-Hassan (a.s.). He opened a seal and followed that which was therein. He then delivered it to al-Husayn (a.s.). He opened one seal and found therein instruction that asked him to rise for martyrdom with a group of people. That there will be no martyrdom for them except along with and sale yourself to Allah, the Most Holy, the Most High. He followed all the instructions. Then he delivered it to Ali ibn al-Husayn (a.s.). He opened one seal and found therein instructions therein that asked him to fix his gaze just before him and remain silent, secluded in your house and worship your Lord until your death will arrive. He did as he was instructed and then delivered it to his son Muhammad ibn Ali (a.s.). He opened one seal and found therein instructions that asked him to speak to people and make them learn. Do not fear anyone except Allah, the Most Holy, the Most High because no one can harm you. He followed the instructions and then delivered it to his son Ja‘far (a.s.). He opened one seal and found therein instructions that asked him to speak to people, make them learn, propagate the knowledge of your family (Ahl al-Bayt) and affirm the veracity of your righteous ancestors. Do not be afraid of anyone except Allah, the Most Holy, the Most High because you are secure and safe. He did as was instructed and then delivered it to his son Musa (a.s.).In the same Musa (a.s.) will deliver it to the succeeding Imam and so on up to the appearance of al-Mahdi (s.a) “
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Durays al-Kunasi from Humran who has said that once Humran asked abu Ja‘far (a.s.) the following. “May Allah take my soul in service for your cause, ‘Why the cases of Ali al-Hassan and al-Husayn (a.s.) come about the way they did? Their rising and coming out for the religion of Allah, the Most Holy, the Most High their suffering and being murdered at the hands of the rebellious devils and their defeat until they all were murdered and defeated.’” Abu Ja‘far (a.s.) then said, “O Humran, Allah, the Most Holy, the Most High had destined it for them. So it was decreed, approved and was made unavoidable. Then He executed it but it all happened with the prior knowledge of the same through the Messenger of Allah. Ali al-Hassan and al-Husayn (a.s.) all rose for the cause of Allah with knowledge of the consequences remained silent whoever of us that remained silent.”
4. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Harith ibn Ja’far from Ali ibn Isma‘il ibn Yaqtin from ‘Isa ibn al-Mustafad, abu Musa al-Darir who has said that Musa ibn Ja‘far (a.s.) narrated to me the following. “I said to abu ‘Abdallah (a.s.), ‘Was Amir al-Mu’minin Ali (a.s.) not the writer of the will, the Messenger of Allah dictating, Jibril and the prominent angels as witness?” The Imam (a.s.) has said that he remained silent for quite a while and then said, “O abu al-Hassan what you said was true, however, when the command descended up on the Messenger of Allah, the will also came in the form of a sealed document. Jibril brought it along with the trustees of Allah, the Most Holy, the Most High, from among the angels. Jibril then said, “O Muhammad (s.a) order every one to leave you except the executor of your will so he can take possession of the same and make us to bear witness that you delivered it to him and he (Ali (a.s.), take charge of the same in our presence. The Holy Prophet (s.a) ordered everyone else, except Ali (a.s.). Fatima was present between the door and the curtain. Jibril then said, “O Muhammad, your Lord declares peace and safety to you and says, “This is the documentation of My covenant that I had made with you, the conditions that I had set up and I had made My angels to bear witness to it. In fact, O Muhammad, I Myself am sufficient as a witness.” The Imam (a.s.) has said, “At that time all the joints in the body of Muhammad began to shake and shiver. He then said, “O Jibril my lord Himself is peace, from Him comes peace and to Him returns peace. He, Allah, the Most Holy, the Most High, has spoken the truth and has granted favors. Please allow me to have the document.” Jibril then delivered it to him and commanded him to deliver it to Amir al-Mu’minin Ali (a.s.). He asked Ali (a.s.) to read it. He then read it word by word. The Prophet (s.a) then said, “O Ali (a.s.), this is the covenant of my Lord, the Most Holy, the Most High, to me and His conditions upon me and His trust with me. I have now delivered it, given good-advise and fulfilled my responsibility.” Ali (a.s.) then said, “I testify in your favor, may Allah take my soul and the souls of my parents in service for your cause, for delivering the trust, granting good advise and affirmation of your speaking the truth. My ears, my eyes, my flesh and my blood all bear witness to this.” Jibril then said, “I also am of the witnesses to this fact for both of you.” The Messenger of Allah (s.a) then said, “O Ali, have you taken possession of my will, learned its contents and offered a guarantee to Allah and to me to follow the instructions therein?” Ali (a.s.) then said, “Yes, ‘may Allah take my soul and the souls of my parents in service for your cause, it is my responsibility to follow the instructions therein and from Allah comes support for me and my success in the fulfillment of my responsibility.” The Messenger of Allah then said, “O Ali, I would like to ask you to bear testimony to my promise of rewarding for it (your executing my will) on the Day of Judgment.” Ali (a.s.) said, “Yes, I do bear such testimony.” The Prophet (s.a) then said, “Jibril and Mika’il are between us now and with them present are the prominent angels. Would you agree if I would ask them to bear testimony to this fact?” He then said, “Yes, they may bear testimony and I, may Allah take my soul and the souls of my parents in service for your cause, also ask them to bear testimony.” Then the Messenger of Allah made them to bear testimony. Of the matters that the Messenger of Allah set as condition up on Ali (a.s.) on orders from Jibril of the commands of Allah, the Most Holy, the Most High, were the following. He said, “O Ali, you must follow the instruction in the will about loving those who love Allah and His Messenger and to disdain and maintain unfriendly attitude towards those who are enemies of Allah and His Messenger. It requires patience on your part and control over your anger for the usurpation of my right and the usurpation of one fifth that belongs to you and for the disregard of your respect and honor.” Ali (a.s.) then said, “Yes, O the Messenger of Allah, I accept it (this condition). Ali (a.s.) has said, “I swear by the One Who helps the seed to burst open and shapes the fetuses that I heard Jibril say to the Prophet (s.a) this. “O Muhammad, explain to him that people will disregard his respect and honor which is the respect and honor of Allah and His Messenger and that his beard will be tainted with fresh blood (from his head).” Amir al-Mu’minin Ali (a.s.) has said, “A loud sigh came out of my mouth when I understood the very words of Jibril, the trustworthy one. I fell up on my face to the ground and I said, “Yes, I accept and agree even if it will end up to the disregard of respect and honor. (I agree) even if (people) will disregard the noble traditions, insult the Book, destroy the Ka‘ba and taint my beard with fresh blood from my head. (I accept it) with patience and leave to Allah for judgement for all times until I will arrive to meet you.” The Messenger of Allah then called Fatima, al-Hassan and al-Husayn to his presence and informed them of what he had explained to Amir al-Mu’minin Ali (a.s.). They all said just like what Ali (a.s.) had said. The will was then sealed with the seals of gold that fire had not touched. It was delivered to Amir al-Mu’minin Ali (a.s.).” The narrator has said that he asked the Imam abu al-Hassan (a.s.), “May Allah take my soul and the souls of my parents in service for your cause, would you please describe what was there in the will?” The Imam (a.s.) said, “ It contained the traditions of Allah and the traditions of His Messenger.” I then asked, “Was there anything about their attacking and opposition to Amir al-Mu’minin Ali (a.s.)?” The Imam (a.s.) said, “ Yes, I swear by Allah, all and every thing was there letter by letter. Have you not heard the words of Allah, the Most Holy, the Most High, “It is We who bring the dead to life and record the deeds of human beings and their consequences (of continual effects). We keep everything recorded in an illustrious Imam (Book).” (36:12) I swear by Allah that the Messenger of Allah said to Amir al-Mu’minin Ali (a.s.) and Fatima, “Did you understand well my presentation of the matter to you and did you agree to and accept it? They replied, “Yes, we did so. We will exercise patience to face what will disappoint us and cause us anger.” In the script of al-Safwan there is the following addition.
5. Ali in Ibrahim has narrated from his father from ‘Abdallah ibn ‘Abd al-Rahman al-’Assam from abu ‘Abdallah al-Bazzaz from Hariz who has said the following. “I said to abu ‘Abdallah (a.s.), “May Allah take my soul in service for your cause, why is it that you members of the family of the Prophet (s.a) live such a short lives? Your deaths are so close and soon after the other Imam even though people need you so much?” The Imam (a.s.) said, “For everyone of us there is a document that contains what he needs to do within his time. When his assignment according to the commandments therein is complete he learns that his time of death has arrived. The Prophet (s.a) comes to him to give the news of his death and informs him of all that is for him with Allah. Al-Husayn (a.s.) read the document that was given to him and the news of his death was explained to him, however, certain things were not yet complete. He came out to face the enemy and of the matters that were not yet complete was that the angels had asked Allah to grant them permission to support al-Husayn (a.s.) against his enemies which He granted them. They delayed to ready themselves and prepare to fight until he was murdered. They descended but his time was over and was killed already. The angels said, “Lord, You granted us permission to descend and to help him. We descended but You have already taken his soul away. Allah then sent them inspiration that said, “Remain on his grave until you see him come out then help him. Weep for him and for your loss of the opportunity to provide him help and support. You were certainly assigned for his support and help and to weep for him. The angels then wept in mourning and sadness for their loss of the opportunity to help and support to him. When he will come out they will be of his helpers.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said that he asked abu al-Hassan al-Rida (a.s.) the following. “When the Imam dies through what means one would know the succeeding Imam (a.s.)?” He said, “For the Imam there are certain signs. Of such sign one is that he must be the eldest son of his father. The will and excellence must be found in him and when people come to ask who is appointed the executor of the will in answer it can be said that so and so is appointed the executor of the will. The Armament with us is like the Ark in the Israelites. Imamat (leadership with Divine authority) is always with the Armament wherever it may go.”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid. Sha‘ar from Harun ibn Hamza from ‘Abd al-A‘la who has said that he asked abu ‘Abdallah (a.s.) the following. “In the case of those who rush to hold control of this matter (leadership) and who claim to be for it, how would one verify their possessing Divine authority?” The Imam (a.s.) said, “They are asked about the rules of lawful and unlawful matters.” The narrator has said that the Imam (a.s.) then turned to me and said, “There are three evidence that are not found in one person except the rightful owner of this status. He must be the closest person to the preceding Imam that the Armament must be with him and he would be the appointed executor of the will in a public manner. So much so that if one would come to the town and ask the common people even the children as to who the executor of the will of so and so is? They would say so and so is the executor of the will of so and so.”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim and Hafs ibn al-Bakhtari who has said the following. “ Once a certain person asked abu ‘Abdallah (a.s.), “By what thing the Imam is recognized?” He said, “He is recognized through a publicly established will, through excellence in perfection. In the case of Imam no one must be able to raise objections in matters words, of his consumption and sexual matters so that people would say, “He is a liar, usurping other’s properties and such similar things.”
4. Muhammad ibn Yahya has narrated from Muhammad ibn Isma‘il from Ali ibn al-Hakam from Mu‘wiya ibn Wahab who has said that asked the following from abu Ja‘far (a.s.), “What is the sign of being A number of our people has narrated from Imam after the preceding Imam (a.s.)?” The Imam (a.s.) said, “ Being of pure birth, good up bringing and that he would not trifle or engage in amusement.”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Ahmad ibn ‘Umar who has said that he asked the following from abu al-Hassan al-Rida (a.s.), “What is the proof that establishes one’s possessing Divine authority or the his ownership of leadership?” Such proofs are being the elder, possession of superior moral achievements and one being appointed as the executor of the will. So much so that people would come to the town and ask who is appointed as the executor of the will of so and so it would be said to them so and so son of so and so and these go along wherever the Armament would go. Asking questions does not establish any authority.”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim from abu ‘Abdallah (a.s.) who has said the following. “The leadership is with being the elder as long as he is free of defects.”
7. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu Basir who has said that he asked the following from abu al-Hassan (a.s.) , “May Allah take my soul in service for your cause, what is the proof to know the Imam (a.s.) ?” He said, “Through several qualities. The first thing is that his father must have said to this effect about him so that it could be considered a proof up on him. And that when asked he would answer and if one remain silent he would begin to speak on the issue and inform of the things that would happen the next day that can speak to people in everyone’s own language.” Then he said to me, “O abu Muhammad, allow me to give you a sign before you stand up to go. Not very long after this a man from Khurasan came in. The man from Khurasan spoke to the Imam in Arabic but abu al-Hassan (a.s.) answered him in Persian. The man from Khurasan said, “I swear by Allah, “May Allah take my soul in service for your cause, the only thing that stopped from speaking to you in Persian was I thought you might not know Persian.” He then said, “Glory belongs to Allah, If would not b e able to answer you (in Persian) than how would have any excellence over you?” He said to me, “O abu Muhammad, “No one’s language is unknown to the Imam (a.s.) nor the language of birds, animals and any living things. Whoever would not have these qualities he is not A number of our people has narrated from Imam.”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-Husayn ibn Thuwayr ibn abu Fakhita from abu‘Abdallah (a.s.) who has said the following. “Imamat (Leadership with Divine Authority) will never go to two brothers after al-Hassan and al-Husayn (a.s.). It has continued from Ali ibn al-Husayn (a.s.) as Allah, the Most Holy, the Most High has said, “The relatives are closer to each other, according to the Book of God, . .” (33:6) After Imam Ali ibn al-Husayn (a.s.) will only be found in the descendents one after the other.”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Walid from Yunus ibn Ya‘qub who has said that he heard abu ‘Abdallah (a.s.) say the following. “ Allah has disdained to place Imamat in two brothers after al-Hassan and al-Husayn (a.s.).”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Isma‘il ibn Bazi‘ who has said the following. “Abu al-Hassan al-Rida (a.s.) was once asked, “Can Imamat continue in uncles?” He replied, “No, it can not happen.” The narrator has said that he asked the Imams (a.s.), “Can it continue in a brother?” He replied, “No, it can not happen.” I then asked, “With who then it can continues?” He replied, “It will continue with my children.” In those days he hadd no children.”
4. Muhammad ibn Yahya has narrated from Muhammad ibn al Husayn from ‘Abd al-Rahman ibn abu Najran from Sulayman ibn Ja‘fari from Hammad ibn ‘Isa from abu ‘Abdallah (a.s.) who has said the following. “Imamat (Leadership with Divine Authority) does not take place in two brothers after al-Hassan and al-Husayn (a.s.). It only continues in the descendents of the Imam (a.s.) generation after the generation.”
5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn abu Najran from ‘Isa ibn ‘Abdallah ibn ‘Umar ibn Ali ibn abu Talib (a.s.) who has said that he asked abu ‘Abdallah (a.s.) the following. “Would there happen what is to happen, may Allah would not show me such a day (death of the Imam (a.s.) who then must I follow as my Imam?” The Imam (a.s.) pointed to his son Musa (a.s.). The narrator has said that he asked the Imams (a.s.), “ What if something will happen to Musa (a.s.) who then must I follow?” The Imam (a.s.), “Follow a son.” I then asked, “What if something would happen to the son and the Imam would leave behind an elder brother or a small son then who must I follow?” The Imam (a.s.) said, “Follow his son and so on one after the other.” In the script of Sawan it says, “. .and so on forever.”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus and Ali ibn Muhammad from Sahl ibn Ziyad, abu Sa‘id from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said that he asked abu ‘Abdallah (a.s.) about the following words of Allah, the Most Holy, the Most High. “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) The Imam (a.s.) said, “This was sent from heavens about Ali ibn abu talib al-Hassan and al-Husayn (a.s.).” I then said, “People say, “Why did He not specify Ali and his family by their names in the book of Allah, the Most Holy, the Most High?’” The Imam (a.s.) said, “Say to them, ‘The command for prayer came to the Messenger of Allah but He has not specified (the number of the Rak‘ats) for them three nor four. It, in fact, was the Messenger of Allah who explained to them this matter. The command for Zakat (a form of income tax) came to the Messenger of Allah and there was no specific taxable number such as one Dirham on every forty Dirham. It was the Messenger of Allah who explained it for them. The command for Hajj came to the Messenger of Allah. It did not say walk senven times around the Ka‘ba It was the Messenger of Allah who explained it for them. The verse about obedience came “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) It came to declare that Ali, al-Hassan and al-Husayn (a.s.) were the leards who possessed Divine authority. The Messenger of Allah then said about Ali (a.s.), “On whoever I have Divine Authority, then Ali (a.s.) has Divne Authority over him also.” He also has said, “I enjoin you to follow the book of Allah and my family because have prayed to Allah, the Most Holy, the Most High not to separate these two from eachother until He will make them arrive al-Kawthar (at the pool of Paradise) to meet me. He has granted my prayer as suCh” The Holy Prophet (s.a.) has said, “Do not try to teach them (The Imam (a.s.) becaue they are far more knowledgeable than you.” The Holy Prophet (s.a.) has said, “The Imam (a.s.) will never take you out of the gate of guidance and they never make you enter the gate of misguidance.” Had the Messenger of Allah remained silent and would not explain anything about his Ahl al-Bayt (family) the family of so and so would have advanced their claim for Imamat (Leadership with Divine Authority). However, Allah, the Most Holy, the Most High, has revealed it in His book to confirm the explanantions of His Prophet about Ahl al-Bayt (in the following verse), “People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly.” (33:33) Ali, Fatima, al-Hassan andlhy (a.s.) were there and the Holy Prophet (s.a.) made them to enter under al-Kisa’ (the Cloack) in the house of ’Umm salama and then said, “O Lord, every prophet has a family and a gravity, and these are my family and gravity.” ’Umm Salama at this point said, “Am I not of your family?” The Holy Prophet (s.a.) said, “You are in goodness but these are my family and my gravity.” Whe the Messenger of Allah passed away Ali (a.s.) had the utmost priority and guardianship of the people all because of what the Messenger of Allah had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (a.s.) (was about to) passed away he could not (and would not) enter Muhammad ibn Ali or al-‘Abbass ibn Ali or anyone of his other sons in the position of Imamt. Otherewise, al-Hassan and al-Husayn (a.s.) would have said, “Allah, the Most Holy, the Most High, has revealed about us jus as He has done so about you, and He has commaned people to obey us just as He has commanded people to obey you. The Messenger of Allah has preached to people about us just as he has done so about you. Allah has removed al-Rijs uncleanliness from us just as He has done so to you. When Ali (a.s.) left this world, al-Hassan had the utmost priority for Imamat (Leadership with Divine Authority) because he was the eldest. When was about to die he could not, and would not, enter his sons in the position of Imamat.It is because ;Allah, the Most Holy, the Most High, says, “. . The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. .” (33:6) He then places Imamat (Leadership with Divine Authority) in his sons. If so, al-Husayn (a.s.) would have said, “Allah has commanded people to obey me just as He has commanded people to obey you and to obey your father. The Messenger of Allah has preached to people about me just as he has preached to people about you and your father. Allah has removed al-Rijs (unleanliness) from me just as He has removed from you and your father. When the Imamat (Leadership with Divine Authority) was infull force with al-Husayn (a.s.) there was no one in his family to who could claim against him as he could calim against his brother and father, had they wanted to diver it from him and they would not do so. After them it found its place with al-Husayn (a.s.) and the interpretation of this verse continued, “. . The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. . .” (33:6) After al-Husayn (a.s.) Imamat (Leadership with Divine Authority) found its place with Ali ibn al-Husayn (a.s.). After Ali ibn al-Husayn (a.s.) it (Leadership with Divine Authority) found its place with Muhammad ibn Ali (a.s.).” The Imam (a.s.) said, “Al-Rijs means doubts, I swear by Allah that we never doubt in our Lord.” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid and al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Ayyub ibn al-Hurr and ‘Imran ibn Ali al-Halabi from abu ‘Abdallah (a.s.) a similar hadith.
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isi from his father from ‘Abdallah ibn al-Mughirah from ibn Muskan from ‘Abd al-Rahim ibn Ruh al-Qasir from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book.” (33:6) About who this verse has come? He then said, “It came about the governance (Leadership with Divine Authority). This verse continued to apply to the lineage of al-Husayn (a.s.) after him. We, thus, are of a proirity to governance (Leadership with Divine Authority) and to the Messenger of Allah than the beleivers of immigrants and the Ansar.” The narrator has said that then he asked the Imam (a.s.), “Do the sons of Ja‘far have any share in it?” The Imam (a.s.) said,”No, they do not have any share in it.” I asked, “Do the sons of al-‘Abbass have any hsare in it?” He said , “No, they do not have any share in it.” I counted for him the folks from the descendents of ‘Abd al-Muttalib and in answer to all he would say, “No.” The narrator has said that then he forgot the sons of al-Hassan (a.s.). I went to see at another time andasked him, “Do the sons of al-Hassan (a.s.) have any share in it?” He replied, “No, I sweatr by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us.”
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Hassan ibn Muhammad al-Hashimi from his father from Ahmad ibn ‘Isa from abu ‘Abdallah (a.s.). The Imam (a.s.) has said the following about the words of Allah, the Most Holy, the Most High. “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians.” (5:55) It means to have greater priority and authority to deal with your affairs, your souls and your property. Such priority and authority belong to Allah His Messenger and the believers, Ali and his descendents who are the Imams until the Day of Judgment. Allah, the Most Holy, the Most High, has then described them saying, “. . the true believers who are steadfast in prayer and pay alms, while they kneel during prayer,. .” Amir al-Mu’minin Ali (a.s.) was praying Zuhr (early afternoon) he was in the second Ruku‘ (bowing ddown). He was wearing a gown that vallued a thousand Dinar (unit of money). The Holy Prophet (s.a) had made him t wear it. King Najashi had sent it as present to him. A begger came and said the Islamic greeting words, “Be in peace O Allah’s authority and the aauthority over the believers who possesses greater priority over them than their onw selves. Give some charity to a destitute. He threw the gown to the begger and pointed with his hand to pick up and take it. At such time Allah, the Most Holy, the Most High, sent this verse of the Holy Quran. He combined His blessings with hiis belessing in the form of his children. Whoever of his children with whom Imamat found place was due to this blessing was like him (in giving charity). They would give charity while bowed down in Ruku‘ of prayer. The begger that asked Amir al-Mu’minin Ali (a.s.) for chaarity was from the angels. Those who ask the Imams from his children will also be from the angels.”
4. Ali ibn Ibrahim from his father from Ibn Abu ’Umayr from ’Umar ibn Udhaynah from Zurarah and Fudayl ibn Yasar and Bukayr ibn A’yan and Muhammad ibn Muslim and Burayd ibn Muiawiyah and Abu ’1- Jarud, together, that Abu Ja’far (p.b.u.h.) said: “Allah, to Whom belong Might and Majesty, charged His Messenger with the Mastership of Ali, and sent down to him: Your Master is only Alldh, and His Messenger and those who believe who perform the prayer and pay zakat. He decreed the Mastership of those in authority, although they (the people) did not understand what it was. Allah command Muhammad (p.b.u.h.a.h.p.) to interpret (and explain) Mastership for them as he had interpreted (and explained) prayer, zakat, fasting and hajj. When this came to him from Allah, the mind of the Messenger of Allah (p.b.u.h.ah.p.) became straitened by it and he became afraid lest they (the people) abandon their religion and come to deny it. So his mind was staitened and he consulted with his Lord, to Whom belong Might and Majesty; and Allah to Whom belong Might and Majesty revealed to him: O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wig not have delivered His Message. Allah will protect thee from men (al-Ma’idah, 5:67). He complied with the command of Allah, may remembrance of Him be exlated, and endorsed the Mastership of Ali on the day of Ghadir Khumm. He convened the communal prayer, and he commanded the people that those who were witnesses should inform those who were absent.”—’Umar ibn Udhaynah said: `Ali but Abu’l-Jarudsaid: ’Abu Ja’far (p.b.uh.) said: “One divine precept came down after another, and the Mastership was the last divine ordinance. And Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you ( al-Matidah, 5 :3 ).” Abu Ja’ far (p.b.uh. ) said: “Allah, to Whom belong Might and Majesty, said: ’I shall not send down (any ordinance) to you after this ordinance: I have completed the divine ordinances for you.’ “ ’ “
6. Muhammad ibn Yahya from Ahmad ibn Muhammad and Muh. ammad ibn al-Husayn, the two together from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus that Abu ’I-Jarud said: “I heard Abu Ja’far (p.b.u.h.) say: Aliah, to Whom belong Might and Majesty, made five things incumbent on (his) servants: they accepted four and rejected one.’ I said: ’May I be made your ransom, name them for me.’ He said: ’Prayer; but the people did not understand how to pray, then Jibril (pb.uh.) came down and said: “O Muhammad, inform them of the timings of their prayers.” Then zakat was sent down, and He said: “O Muhammad, inform them of their zakit as you have informed them of their prayer.” Then fasting was sent down, and, when the day of ’Ashura came, the Messenger of Allah (pb.uh.ah.p.) sent a message to the villages around it (Medina), and they fasted on that day. Then (the fasting) of the month of Ramadan, between (the months of ) Sha’ban and Shawwal, was sent down. Then hajj was sent down, and Jibril (p.b.uh.) came down and said:”Inform them of their hajj as you informed them of their prayer, their Rabat and their fasting.” Then the Mastership was sent down, and when this came to him on Friday at ’Arafah (or ’Arafat, the gathering place for the pilgrims on the 9th of Dhu ’l-Hijjah, near Mecca), Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you (al-Ma’idah,5:3). The completion of the religion was through the Mastership of Ali ibn Abu Talib (p.b.uh.). Then the Messenger of Allah (pb.uh.ah.p.) said together with this (verse): “My community has recently experienced the jahiliyyah (the period of ignorance before Islam), and whenever I inform them of this concerning my cousin, one speaker will say this and another will say that. I say (this) to myself without my tongue speaking out: a decisive obligation came to me from Allah, to Whom belong Might and Majesty, with finality; He threatened me that if I did not make (this) reach (the people), He would punish me.” Then was sent down: O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wilt not have delivered His Message. Allah will protect thee from men. Allah guides not the people of the unbelievers (al-Matidah, S :67). Then the Messenger of Allah (p.b.uh.a.h.p.) took the hand of Ali (pb.uh.) and said: “O people, there was no prophet among the prophets who were before me to whom Allah did not grant a span of life, then tie called him and he answered Him. The time is now near when I shall be called and I will answer. I shall be questioned and you will be questioned, and what will you say?” They said: “We bear witness that you have delivered (what you had to deliver) and advised sincerely, and conveyed what you had. May Allah reward you with the best of the rewards of those who were messengers.” He said: “O Allah, I call you to witness”—three times —then he said: “O assembly of believers, that this man is your Master (wall) after me. Let the one among you who witnesses this convey (what he has seen) to the one who is absent.” ’ Abu Ja’far (p.b.u.h.) said: ’By Allah, (Ali—p.b.u.h.) was the one trusted by Allah over His creation, His unseen (commands), and His religion which He Himself accepted (for His creatures). Then came to the Messenger of Allah (p.b.uh.ah.p.) that which came (his death), and he called Ali and said: “O Ali, I wish to entrust you with what Allah has entrusted me both of His unseen (commands) and of knowledge of llim, and of His creation and His religion which He Himself accepted (for ITis creatures).”’ (Abu Ja’far—p.b.u.h.—said:) ’By Allah, O Ziyad, (ibn Mundhir Abu ’I-Jarud), he (the Prophet—p.b.u.h.a.h.p.) has not given any share in this to anyone. Then came to Ali (p.b.u.h.) that which came, and he called his sons, and they were twelve males. lie said to them: “O my sons,Allah, to whom belong Might and Majesty, willed that He bring about in me one of the particularities (He established) with Ya’qub (see al-Baqarah, 2:132 - 133): and Ya’qub called his sons, and they were twelve males. He informed them of the one in authority among them. Indeed, I shall inform you of the one in authority among you. They are these two sons of the Messenger of Allah ( p.b.u.h.a.h.p. ), al-Hassan and al-Husayn (pb.u.t.). Listen to them, and obey and support them. I entrust them with what the Messenger of Allah (p.b.u.h. a.h.p.) entrusted me of what Allah entrusted him of His creation and His unseen (commands) and His religion, which He Himself accepted (for Ills creatures).” Allah made obligatory for them through Ali (p.b. u h.) what he made obligatory for Ali through the Messenger of Allah (pb.uh.ah.p.). Neither of them had any excellence over the one in authority over him except on account of his age. When al-Hassan (p.b. u.h.) was present, al-Husayn (pb.u.h.) said nothing in a session, until (al-Hassan—pb.uh.) rose (to leave).Then came to al-Hassan (p.b.u.h.) what came to him, and he handed it (the Imamite) to al-Husayn. Then came to al-I.lusayn (pb.uh.) what came to him, and he called his eldest daughter, Fatimah hint al-Husayn (pb.uh.) and handed over to her a rolled up writing and an open testament (for Ali ibn al-Husayn—p.b.u.h.). Ali ibn al-Husayn (pb.uh.) was ill with a gastric complaint which (everyone) thought he would die of, so Fatimah handed the writing to Ali ibn al-Husayn (p.b.uh.). Thereafter, by Allah, this writing has come down to us.’ “ *al-Husayn ibn Muhammad from MuAliah ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus from Abu ’I-Jarud from Abu Ja’far (pb.u.h.), the same tradition.
7. Muhammad ibn al-Hassan from Sahl ibn Ziyad from Muhammad ibn ’Isa from Safwan ibn Yahya from Sabbah al-Azraq that Abu Basir said: “I said to Abu Ja’far (p.b.uh.): ’A man from the Mukhtariyyah1 met me and claimed that Muhammad ibn al-Hanafiyyah (one of the sons of Ali ibn Abu Talib—p.b.u.h.) was an Imam.’ Abu Ja’far (pb.uh.) became angry, then he said: ’Did you not say any 1. i.e. the Kaysaniyyah —Nlukhtar ibn Abu ’Ubayd ath-Thaqafi (1/622 — 67/687) was the leader of the uprising to avenge the slaying of al-Husayn (p.b.u.h.) at Karbala’ and Kaysan Abu ’Amra was then his leading supporter among the rnaw~li thing to him?’ “ He said: “I said: ’No, by Allah! I did not know what to say.’ He said: ’Did you not say to him: “The Messenger of Allah (p.b.uh.ah.p.) appointed Ali, al-Hassan and al-Husayn as his successors. When Ali (p.b.uh.) passed away, he appointed al-Hassan and al-Husayn as his successors, and if he (Ali) had tried to withhold it from them, they would have said to him: ’We are successors like you.’ But he would never have done this. al-I.lasan appointed al-l.lusayn as his successor, and if he had tried to withhold it from him, he would have said: ’I am a successor like you of the Messenger of Allah (p.b.u.h. ah.p.) and of my father.’ But he would not have done this. Allah, to Whom belong Might and Majesty, said: Some of those bound by blood are nearer (to each other) than others (al-Anfal,8:75; al-Ahzab, 33 :6).” This is about us and about our sons.’ “
1. Muhammad ibn Yahya from Muhammad ibn al-Husayn from Muhammad ibn Isma’il from Mansur ibn Yunus from Zayd ibn al-Jahm al-Hilali who has said that heard abu ‘Abdallah (a.s.) say the following. “When Wilaya of (the declaration that ) Ali ibn abu Talib has (Divine Authority over the people) descended and it was in the words of the Messenger of Allah they all greeted and congratulated Ali (a.s.) as the commander of the believers. Of the matters that Allah had stressed up on the two of them on that day, O Zayd was what came through the words of the Messenger of Allah for the two of them. “The two of you stand up and congratulate him (Ali ) as the commander of the believers. The two of them asked, “Is it from Allah or from the Messenger of Allah, O the Messenger of Allah ?” The Messenger of Allah then said to the two of them, “It is from Allah and from His Messenger.” Allah, the Most Holy, the Most High, then sent the following. “. . (He commands people) to keep their established covenants with God not to disregard their firm oaths; they have already appointed God as their Guarantor. God certainly knows what you do.” (16:91) The Imam (a.s.) said , “It refers to the words of the Messenger of Allah to the two of them and thier words to the the Messenger of Allah saying, “Is it from Allah or from the Messenger of Allah, O the Messenger of Allah ?” The point to note in this matter in the following words of Allah is Imams. “Do not be like the lady behind the spinning wheel who has broken the yarn by pulling it with unnecessary force. You must not consider your oaths as means of deceit to benefit one party and incur loss upon the other. . .” (16:92), just because they are the Imams who possess highier spiritual standard.” The narrator has said that he then asked the Imam (a.s.), ‘May Allah take my soul in service for your cause, is the word ’A’imma (Imams)? However, we read it Arba’? The Imam (a.s.) then said, “What Arba’ is it that you mention? He made a gesture with his hand as an indication of throwing away something and said, “Allah tests you through him (Ali (a.s.) “. . He will make clear to you who was right and who was wrong on the Day of Judgment. (16:92) Had God wanted, He would have made you one single nation but He guides or causes to go astray whomever He wants. You will certainly be questioned about what you have done. (16:93) Do not consider your oaths as a means of deceit lest you damage the firmness of your faith, (after what you have heard from the Messenger of Allah about Ali (a.s.) ) suffer from evil by creating obstacles in the way that leads to God, (a reference to Ali (a.s.) ) and incur a great torment upon yourselves (16:94).”
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Ahmad ibn Muhammad from ibn Mahbub from Muhammad ibn Fudayl from abu Hamza al-Thumali who has said that he heard abu Ja‘far (a.s.) say the following. “When Muhammad (s.a.) completed his task of prophet-hood and the duration of his life was about to end Allah, the Most High sent him wahy information through the angels. It said, “O Muhammad, your task of prophet-hood has come to an end and the duration of your life is about to reach a close. Therefore, you must place the knowledge with you, the faith, the great name, the legacy of knowledge and the symbols of the knowledge of the prophet-hood in your family with Ali ibn abu Talib (a.s.). It is because I do not want to discontinue the knowledge, the faith, the great name, the legacy of the of knowledge and the symbols of knowledge of the prophet-hood from your posterior descendents as I had not done so with descendents of the prophets.”
3. Muhammad ibn al-Husayn and others have narrated from Sahl from Muhammad ibn ‘Isa and Muhammad ibn Yahya and Muhammad ibn al-Husayn all of them from Muhammad ibn Sinan from Isma‘il ibn Jabur and ‘Abd Al-Karim ibn ‘Amr from ‘Abd Al-Hamid ibn abu al--Daylam from abu ‘Abdallah (a.s.) who has said the following. “Moses prepared his will and be given to Yusha‘ ibn Nun. Yusha‘ ibn Nun made his will to be given to the sons of Harun. He did not made a will to be given to his own sons nor to be given to the sons of Moses. To Allah, the Most High belong all the good choice. He chooses whoever He wants from whomever He wants. He gave the glad news about Jesus to Moses and Yusha‘. When Allah, the Most Holy, the Most High, raised Jesus as His Messenger Jesus said to them, “After there will come a prophet whose name will be Ahmad from the descendents of Isma‘il (a.s.). He will come and affirm my message and your message, my excuses and your excuses. (The will) will continued after him in the disciples the conservative ones. Allah, the Most High, has called them as conservative ones because they preserved the greatest name and it is the book through which such knowledge of all things is learned that existed with the prophets (s.a.) as Allah, the Most High, has said the following. “We sent Our Messengers (before you ) with clear evidence (to support their truthfulness), and sent with them the Book and the Balance . .” (57:25). The book is the greatest name. Of what is known as the books are Torah, Gospel and al-Furqan (the Holy Quran ) of which also is the book of Noah, the book of Salih, shu‘ayb and Abraham. Allah, the Most Holy, the Most High, has said, “This is what is written in the ancient heavenly Books,(87:18) the Scriptures of Abraham and Moses (87:19). Where then is the book of Abraham? In fact, the book of Abraham is the greatest name. The book of Moses is thegreatest name. Thus, the will continues through one scholar to the next scholar until they delivered it to Muhammad (s.a.) “When Allah, the Most Holy, the Most High, sent Muhammad (s.a.) the descendents of the conservative disciples accepted his faith but the lyinng of the Israelites refused to believe in him. He prayed to Allah, the Most Holy, the Most High, and worked hard for His cause. Thereafter Allah, Most High is Whose mention, commanded him to declare the excellence of the executor of your will and he said, “My Lord, the Arabs are the most rude and unjust ones. They did not have anybooks with them, no prophet had come to them and they do not know the virtues of the prophcy of the prophets (s.a.) and their honor. They will not believe me if I would declare to them the excellence and virtues of my family. Allah, Most Holy the mention of Whose name is, said, “Do not be grieved about them . .” (16:127) “. .We have told him, “Ignore them and say to them ’farewell’. They will soon know the consequences of their deeds (43:89) He has made a mention of the name of the executor of his will and hypocrisy fell into their hearts. The Messenger of Allah noticed it and whatever they would say. Allah, the Most Holy, the Most High, sais, “O Muhammad (s.a.) We know that what they say causes tension to your heart. They, in fact, do not reject what you say, but they refuse to accept the signs of Allah. However, they refuse to accept them without any good reason and authority. The the Messenger of Allah would associate with them and would seek the support of some of them against the other ones among them. He would continue to express the excepllence of the executor of his will to them fromtime to time until the following cchapter of the Holy Quran was revealed. He presented justifications against them when he was informed of death to approach and the news leaving this world. Allah, Most Holy, is the mention of Whose name, said, “When you are free from (your obligations), strive hard (to worship God) (94:7) and be devoted to your Lord’s service.” (94:8). Allah says, “When your duty is fulfilled then establish your mark and symbol and declare who the executor of will, will be and speak to them of his excellence and virtues. Thus, Muhammad (s.a.) declared, “Over whoever I have Divine Authority this Ali also has Divine Authority over them. O Lord, support those who would support him and be the enemy of those who are hostile to him three time.” He has further said, “I will commision and send the man who loves Allah and His Messenger and Allah and His Messenger love him. He is not the one who would run away from the battle field. In this he points out to the one who returned from the gates of the castle frightening and disheartening his people. He has also said, “Ali is the leader of the believers. Ali is the pillar of religion.” He has further said, “This is the one who strikes people with his sword to defend the truth after me.” The Holy Prophet has said, “The truth is with Ali wherever he would incline.” The Holy Prophet has said, “I leave among two facts, would you hold to them firmly, you will never be mislead, the book of Allah, the Most Holy, the Most High, and my family, my descendents. O people, listen. I have certainly preached the message to you. You will arrive at the pool of al-kawthar, and will ask you about your dealings towards the two graviticious matters. The two graviticious matters are the book of Allah, the Most Holy, the Most High, and my family. Do not proceed ahead othem lest you will be destroyed. Do not try to treach them because they by far are more knowledgeable than you. Even though al-Hujja (solid proof of Ali’s Wilaya his Divine Authority over the people after the Holy Prophet) was established through the words of the the Messenger of Allah and those of the Book that people read, however, he continued to express the excellence and spiritual virtues of his family in words and explain with verses of the Holy Quran. “People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly. (33:33) “Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. .” (8:41) “Give the relatives, the destitute and those who when on a journey have become needy, their dues. “ (17:26) It was Ali (a.s.) and his right was the chance to execute the will of the Holy Prophet (s.a.) that gave him the Leadership with Divine Authority which was created for him, the greatest name, the legacy of knowledge and the symbols of knowledge of the prophet-hood. He also has said, “(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives.. .” (42:23). “questions are asked about the baby girls buried alive,” (81:8) He says, “I ask you about the love that I had told you about its great virtue. It was the love of the relatives (family of the Holy Prophet) but for what reason did you murder them. He, Most Exalted Whose mention is, has said, “Ask those who know about the heavenly Books if you do not know about this.” (16:43) He has said that the Book is the reminder and people of this reminder (the book) are the Ahl –al-Bayt of Muhammad (s.a.). Allah, the Most Holy, the Most High, has commanded them to ask from but theyare not commanded to ask the ignorant people. Allah, the Most Holy, the Most High, has called the Holy Quran Dhikr (reminder), thus, He has said, “We have revealed the Quran to you so that you could tell the people what has been revealed to them and so that perhaps they will think.” (16:44) Allah, the Most Holy, the Most High, “The Quran is a reminder to you and to your people and you will soon be questioned about it.” (43:44) Allah, the Most Holy, the Most High, has alsosaid, “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). .” (4:59) He has said, “Had they referred it to the Messenger or to their leaders (who possess Divine,Authority) they could have used that information more properly. Were it not for the favor and mercy of God, all but a few of them would have followed Satan. (4:83) The referring of the matter and the task mentioned in the above verse is reffering in the task and the affairs of the people. People must referred in such tasks to the people who possess Ddivine Authority from among them. The people that Allah has commanded to be obeyed and referred to. When the Messenger of Allah returned from the his farewell piligrimage to the sacred House in Makka Jibril descended to him and said, “Messenger, preach what is revealed to you from your Lord. If you will not preach, it would be as though you have not conveyed My message. God protects you from men. He does not guide the unbelieving people.” (5:67) He called the people to come together at one place and they did. He ordered that the spiky bushes be removed from the ground to make room. He (s.a.) then said, “O people, who is your guardian with divine Authority who has greater priority to your souls than yourselves?” They said, Allah and His Messenger have such authority.” The Holy Prophet (s.a.) then said, “Over whoever I have Divine Authority this Ali also has the same degree of authority. O Lord support those who support him (Ali) and be the enemy of those who are his (Ali’s) enemies. He said this three times. This made the thorn of hyposcrisy to deep itself into the hearts of certain group of people who said, “Allah, Most Great is His to mention, has never sent any such thing to Muhammad (s.a.). He only wants to left up the shoulder of His nephew to promote him. when he arrived at madina, the Ansar, Muslims of Madina came to see him for a certain issue. They said, “O the Messenger of Allah, Allah, Most great the mention of Whose name is, has granted usa great deal of favors. He has granted us honor in bringing you to this town among us. In so doing He has brought joy to the hearts of our friend and sorrow to our enemies. We know that many delegates come to see you and there is not enough to give them and the enemies call it degrading. We would like very much if you would accept one third of our properties so that when a delegate from Makka 2would come to see you, you would find enough means to accommodate them. The Messenger of Allah did not reply them with anything and he was waiting for Jibril to come from his Lord. Jibril descended and said, “. .(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives. .” (42:23) He did not accept their property. The hypocrites said, “Allah has not sent this to Muhammad. He only wants to left up the shoulder of his nephew to promote him. He is imposing his family up on us. Yesterday he said, “Over whoever I have Divine authority, this Ali also has the same degree of Divine authority over them and today he says, “.(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives. . .” (42:23) Thereafter the verse of the Holy Quran about Khums (paying one fifth of net income as tax came (see 8:41) They said, “He only wants to take away our properties and interests.” Then Jibril came and said, “O Muhammad (s.a.) you have completed the task of prophet-hood and the duration of your life is coming to a close. You, now, must place the greatest name, the legacy of the knowledge and the symbols of knowledge of prophet-hood with Ali (a.s.). It is because I do not want to live the earth without having a scholar theirin so that people would learn from him how to obey Me and know through him My guardianship and aauthority. The scholar would be the Divine authority for those who come to be born at a time between the passing away of aone prophet to the appearance of the next prophet. The Imam (a.s.) said, “He (Muhammad (s.a.) bequeathed to him the greatest name, the legacy of the knowledge and the symbols of knowledge of the prophet-hood. He also bequeathed to him a thousand word and a thousand chapter whereby there would open a thousnd chapter and a thousand word from each chapter and each word.”
4. Ali ibn Ibrahim has narrated from his father and Salih ibn al-Sindi from Ja‘far ibn Bashir from Yahya ibn Ma‘mar al-‘Attar from Bashir al-Dahhan from abu ‘Abdallah (a.s.) who has said the following. “the Messenger of Allah during the illness from which died said, ‘Call my beloved one to come to me.” We sent to call the fathers of the two of them (‘A’isha and hafsa’s fathers). When the Messenger of Allah looked at them he turned away from them. He them said again, “Call my beloved one to come to me.” Ali was then called. When the Messenger of Allah looked at him, he became engrossed talking to him. When Ali left the two met him and asked, “What did your beloved say to you?” He (Ali) replied, “He narrated to me a thousand chapter from each of which a thousand chapter opens.”
5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Muhammad ibn Isma’il from Mansur ibn Yunus from abu Bakr al-Hadrami from abu Ja‘far (a.s.) who has said the following. “the Messenger of Allah made Ali (a.s.) learn a thousand letters of which each one opens a thousand letters.”
6. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn abu Hamza from abu Basir from au ‘Abdallah (a.s.) who has said the following. “In the hilt of the sword of the the Messenger of Allah there was a small booklet.” The narrator has said that then he asked the Imam (a.s.), “What did that booklet contain?” The Imam (a.s.) said, “It contained the few letters of which each letter opened a thousand letters. Abu Basir has said that abu ‘Abdallah (a.s.) then said, “Until this hour not even two letters have come out (their meanings understood, utilized and practiced).”
7. A number of our people has narrated from Ahmad ibn Muhammad from ibn abu Nasr from Fudayl (ibn) Sukkarah who has said that he said to abu ‘Abdallah (a.s.) the following. “‘May Allah take my soul in service for your cause, is there a certain quantitiyof water required to give Ghusl (bath) a dead person?” The Imam (a.s.) said, “The Messenger of Allah said to Ali (a.s.), ‘When I will die draw six sacks of water from the well Ghars (name of the well). Then wash my body, shroud it and rub camphor on my forehead, palms, knees and toes. When you finish washing my body and shrouding hold by the ends of the shroud and set my body in a sitting posture then ask me whatever you would like. I swear by Allah, you would not ask me anything but that I will give you an answer in it.”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from ibn abu Sa‘id from Aban ibn Taghlib from abu ‘Abdallah (a.s.) who has said the following. “When the Messenger of Allah was about to leave this world Ali (a.s.) came in to see him he (the Messenger of Allah) placed his (Ali’s) head under the blanket and said, “O Ali, when I will die, wash my body and shroud it then place me in a sitting posture then ask me and write down.”
9. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid, Shabab al-Sayrafi fromYunus ibn Ribat who has said that once he and Kamil al-Tammar went to see abu ‘Abdallah (a.s.). Kamil said to the Imam (a.s.), “‘May Allah take my soul in service for your cause, there is a hadith which so and so son of so and so has narrated.” The Imam (a.s.) said, “Say and read it.” He (Kamil) then said, “He so and so narrated to me that the Holy Prophet narrated a thousand chapter to Ali on the day the Messenger of Allah died. Each of those chapters open a thousand chapter. The total becomes a Million chapter.” The Imam (a.s.) said, “That is how it happened.” I then said, “‘May Allah take my soul in service for your cause, has this become manifest to your followers and those who love you?” The Imam (a.s.) said, “O Kamil, only one or two chapters may have become so.” Kamil has said that the Imam (a.s.) then said, “You perhaps may not be able to narrate all our excellence and virtues. You do not narrate from our excellence and virtue but only a scattered thousand.”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani and ‘Umar ibn ’Udhayna from Sulaym ibn Qays who has said the following. “I witnessed Amir al-Mu’minin Ali’s (a.s.) will made before me in which he appointed his, al-Hassan (a.s.) as the executor. He called al-Husayn (a.s.), Muhammad and all his other sons, all the leaders among his followers and his whole family to bear testimony to his will. He then delivered the Book and the Armament to his son al-Hassan (a.s.) and said, “My son, the Messenger of Allah commanded me to appoint you as the executor of my will. (He commanded me) to deliver to you my books and my Armament just as the Messenger of Allah did. He made his will in which he appointed me as the executor, delivered to me his books and his Armament and commanded me to command you to deliver them to al-Husayn (a.s.) when you will be about to leave this world. Then he turned to his son, al-Husayn (a.s.) and said, “The Messenger of Allah has commanded you to deliver them to your son, this one. Then he held with his hand Ali ibn al-Husayn (a.s.) and said to him, “The Messenger of Allah has commanded you to deliver them to your son, Muhammad ibn Ali and convey to him the Islamic greeting of the Messenger of Allah and my Islamic greeting.”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from’’Abd al-Samad ibn Bashir from abu al-Jarud from abu Ja‘far (a.s.) who has said the following. “When Amir al-Mu’minin Ali (a.s.) was about to leave this world, he called his son, al-Hassan (a.s.) saying, “ Come very close to me so I can speak to you secretly just as the Messenger of Allah did to me and entrust you with all that he entrusted me with and he did so.”
3. A number of our people has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amayra from abu Bakr al-Hadrami who has said that al-Ajlah, Salamah ibn Kuhayl, Dawud ibn abu Yazid and Zayd al-Yamami from Shahr ibn Hawshab who has said the following. “When Amir al-Mu’minin Ali (a.s.) was about to leave for Kufa he left in ’Umm Salama’s trust his books and his will. When al-Hassan (a.s.) returned to Madina she delivered all of them to him.” The above hadith is as follows in the book of al-Safwan:
4. Ahmad ibn Muhammad has narrated from Ali ibn al-Hakam from Sayf from abu Bakr from abu ‘Abdallah (a.s.) who has said the following. “When Amir al-Mu’minin Ali (a.s.) was about to leave for Kufa he left in ’Umm Salama’s trust his books and his will. When al-Hassan (a.s.) returned to Madina she delivered all of them to him.”
5. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from ‘Amr ibn Shimr from Jabur from abu Ja‘far (a.s.) who has said the following. “Amir al-Mu’minin Ali (a.s.) made his directive will to al-Hassan (a.s.) and asked al-Husayn (a.s.), Muhammad, all his sons, the leaders among his followers and the whole of his family to bear testimony. He then delivered to him the Book and the Armament. He then said to his son, al-Hassan (a.s.), “My son, the Messenger of Allah commanded me to entrust you with my directive will. (He commanded me) to deliver to you my books, and my armament just as the Messenger of Allah entrusted me with his directive will and delivered his books and armament to me. He commanded me to command you to deliver them all to your brother, al-Husayn (a.s.) when time for you to leave this world will come. Then he turned to his son, al-Husayn (a.s.) and said, “the Messenger of Allah has commanded you to deliver it all to your son, this one. He then held with his hand Ali ibn al-Husayn (a.s.) and said to him, “My son, the Messenger of Allah has commanded you to deliver it all to your son, Muhammad ibn Ali (a.s.) and convey to him the Islamic greeting of the Messenger of Allah and my Islamic greeting.” He then turned to his son, al-Hassan (a.s.) and said, “My son, you are the Leader with Divine Authority and the authority in the matter of the spilled blood. Were you to forgive it would be for you. Were you to retaliate then one strike for an strike you would not be in sin.”
6. Al-Husayn ibn al-Hasan al-Hassani has narrated in a Marfu‘ manner, rafa‘ahu, and Muhammad ibn al-Hassan from Ibrahim ibn Ishaq al-Ahmari has narrated in a marfu‘ manner, rafa‘ahu, the following. “When Amir al-Mu’minin Ali (a.s.) was injured the visitors crowded around him saying, “O Amir al-Mu’minin Ali (a.s.), (please, grant us) your directive will.” The Imam (a.s.) then said, “You must fold the pillow for me (so I can speak).” He then said, “All praise belongs to Allah as He is worthy of it. We follow His commands. I praise Him jus as He has loved it. There is no lord except Allah, Who is One, the only One, the self-sufficient is His own description of His genealogy. O people, every man, in his running away, comes face to face with what he runs away from. The appointed time (to die) is the driver of the soul to it (the time of death). Running away from death is rushing to find it. How many days have come and gone in which I search for the secret of this matter, however, Allah disdains to do otherwise, but to keep it secret. It certainly is beyond comprehension; it is a hidden knowledge. “My directive will to you is that you must not consider any thing like Allah, Great is Whose praise. You must not disregard the Sunnah (traditions) of Prophet Muhammad (s.a.). Keep these two pillars straight and light these two beacons. You will not face any blames until you do not disperse ( remain united). Every man is held responsible for what assiduously gains. Ignorant, (the lay) people’s burden has been reduced. The Lord is Merciful, the Imam is knowledgeable and religion is a constructive system. Yesterday I was your companion, today (I am) a lesson for you and tomorrow I will depart you. If one can remain steadfast at this slippery position then that is the goal. However, if the foot would waver it is because we live under the shadows of the branches, in the blowing winds, under the shadow of dissipating clouds in the air and disappearing traces on the land. I was your neighbor that lived along you with my body for a number of days. You will soon follow my dead body (to the grave). It will be a motionless body that moved, a silent one that spoke (so sweet). My silence, my closed eyes and my motionless lambs must be held as the best preachers. They are far better preachers to than an eloquent orator. I have said farewell to you as the one who expects re-union. Tomorrow you see my days and Allah, the Most Holy, the Most High, will reveal my secrets and you will know me better when will not find me in my place and the holding of others my position. If I will survive I will be the authority for my own-self but if I will die then death is my destination. If I will forgive (my assassin) then forgiveness is a means of getting closer (to Allah) and for you it is good deed. You must forgive and ignore. Do you not like that Allah will forgive you? How great is the sorrow for the neglectful ones whose life will testimony for his own condemnation or lead him his days to misfortune. May Allah place us and you among those who do not fall short in life from obedience to Allah because of his desire (to obey Him) or that he may not suffer after death. We are only for Him and with Him.” Then he turned to al-Hassan (a.s.) and said, “My son, one strike for one strike you will not be in sin.”
7. Muhammad ibn Yahya has narrated from Ali ibn al-Hassan from Ali ibn Ibrahim al-‘Aqili, in a marfu‘ manner, yarfa‘uhu, has said the following. “When ibn Muljam injured Amir al-Mu’minin Ali (a.s.) he (Ali) said to al-Hassan (a.s.), “My son, when I will die, eliminate ibn Muljam, dig the ground for him in al-Kunasa (name of a place) and throw him therein. It is a valley of the valleys of Hell.” (According to ‘Aqili’s description al-Kunas is at the gate called ‘Taq al-Mahamil’ where people cook animals’s legs and heads for food)
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih (alKulayni has said) and a number of our people from ibn Ziyad from Muhammad ibn Sulayman al-Daylami from Harun ibn al-Jahm from Muhammad ibn Muslim who has said that he heard abu Ja‘far (a.s.) say the following. “When al-Hassan (a.s.) ibn Ali (a.s.) was about to leave this world he said to al-Husayn (a.s.), “O my brother, I want to entrust you with my directive will (please) safeguard and preserve it. When I will die prepare and help me towards (the Shrine of) the Messenger of Allah so I can renew my covenant with him then help me towards my mother (a.s.). Thereafter return me back for burial in Baqi‘ graveyard. You must know that ‘A’isha will create problems for me. Allah and the people know her deeds and her hostile attitude towards Allah and His Messenger and her animosity towards us Ahl al-Bayt (family) of the Holy Prophet. When al-Hassan (a.s.) passed away his body was placed on the stretcher and then the procession was lead to the place where the Holy Prophet prayed for the dead for burial. Al-Husayn (a.s.) performed the prayer therein and then the body was taken to the Mosque. When (the procession) paused on the grave of the Messenger of Allah Dhul ‘Aynayn (spy) went to ‘A’isha and told her, “They have brought al-Hassan’s body to bury with the Holy Prophet.” She them came out quickly on the mule with saddle. She was the first woman in the Muslim community to ride on the saddle. She then said, “Take your son away from my house. He will not be buried in my house to disregard the privacy of the Messenger of Allah. Al-Husayn (a.s.) said to her, “A long time ago you and your father had disregarded the privacy of the Messenger of Allah. You brought to his house those whose nearness he did not love. Allah will held you responsible for this O ‘A’isha.”
2. Muhammad ibn al-Hasan and Ali ibn Muhammad have narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman al-Daylami from one of our people from al-Mufaddal ibn ‘Umar from abu ‘Abdallah (a.s.) who has said the following. (a.s.), “When al-Hassan ibn Ali (a.s.) was about to leave this world he said, “O Qanbar, see if you there is any believer (in Islam) other than the members of the family of Muhammad (s.a.) behind the door.” He (Qanbar) said Allah, His Messenger and the grand son of His Messenger know better than I do.” The Imam (a.s.) said, “Call to me Muhammad ibn Ali. I (Qanbar) then went to him and when I was in his presence he said, “I hope nothing but good has happened.” I said, “Answer the call of abu Muhammad. He quickly wore his shoes and did not even wear it properly. He came out with me running. When he arrived in the presence of al-Hassan (a.s.) he offered his greeting. Al-Hassan (a.s.) said to him, “Please, sit down. A person like you must not remain absent from hearing the words that can bring the dead to life and cause death to the living. You must be the container of knowledge and the beacon of guidance. Some of the lights of the day are brighter than others. Have you come to know that Allah made the sons of Abraham the Imams (‘A’imma) and granted to some of them more excellence than the others. He gave psalms to David and you know what kind of preference He granted to Muhammad (s.a.). O Muhammad ibn Ali, I fear for you of envy. Allah has said it to be of the characteristics of the unbelievers. Thus, Allah, the Most Holy, the Most High, has said, “. . out of envy, turn you back to disbelief, even after the Truth has become evident to them. .” (2:109). Allah, the Most Holy, the Most High, has not given your control in the hands of Satan, O Muhammad ibn Ali. May I relate to you what I heard your father say about you?” He said, “Yes, I like to hear it.” The Imam (a.s.) said, “I heard your father say on the day of Basra, “Whoever likes to do good to me in this and the next life he should do good to my son, Muhammad. O Muhammad ibn Ali if you would like I can inform you of the time you were only a potential person in the back of your father I can do so. O Muhammad ibn Ali, have you come to know that al-Husayn ibn Ali (a.s.) after I will die and my spirit depart my body will be the Imam (Leader with Divine Authority) afret me before Allah, Most great Whose name is, in the Book as the inheritance from the Holy Prophet. Allah, the Most Holy, the Most High, has added it to the inheritance from his father and mother. You are the choosen ones from His creatures. He selected Muhammad from among you and Muhammad (s.a.) selected Ali and Ali (a.s.) selected me for Imamat (Leadership with Divine Authority). I have choosen al-Husayn (a.s.) as the Imam (Leader with Divine Authority) after me.” Muhammad ibn Ali then said, “ You are the my Imam (Leader with Divine Authority) and you are my connectio to Muhammad (s.a.). I swear by Allah, I wish I was dead before hearing these words from you. Certainly there is a great deal of facts in my head (about your excellence and virtues) that even with buckets can not be drained and by the songs of the winds can not be changee. It is like an encyclopedia with decorated pages. I ready myself to speak them out but I find others have preceded me like the preceding of a heavenly book or what the messengers have have brought. It is a book that exhausts the speaking tongue and the writing hand. I do not find enough pens to complete writing and it can turn all papers to ashes. Thus, there is no reach to your excellence and virtues. This is how Allah rewards those who do good and there is no power without Allah. Al-Husayn (a.s.) is the most knowledgeable among us and his forebearance is the greatest among us in gravity. He is the closest to the Messenger of Allah among us in his relationship. He was a Faqih before he was created. He has read the messages of the Divine revelation before he would speak. Had Allah known any good in anyone He would not have choosen Muhammad (s.a.). Since Allah has choosen Muhammad (s.a.) and Muhammad (s.a.) choose Ali (a.s.) and Ali choose you as the Imam (Leader with Divine Authority ) and have choosen al-Husayn (a.s.) we accept and agree. Who is he that accept a person other than him (al-Husayn (a.s.)) Who is he that would seek assistance in his difficulties from a person other than him (al-Husayn (a.s.) )?”
Daif· 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.
