Chapter 5: Proof That Hujjat Ibn Hasan al-’Askari Is The Promised al-Mahdi
In the explanation of proof that the Promised al-Mahdi (‘aj), on whom all Muslims have consensus is the same Hujjat Ibn al-Hasan al-’Askari (‘a) according to the declaration of the Messenger of Allah (S), Amir Al-Mu’minin (‘a) and some of the Holy Imams (‘a) about whom Ahl al-Sunna and Shi’a have no dispute as regards their excellence, knowledge, honesty, piety and truthfulness and presenting the complete text of their reports will prolong the discussion. On the contrary, the aim is this much that this particular person, is the same promised awaited one (Muntadhar) according to the declaration of the Messenger of Allah (S) and the Holy Imams (‘a) reaching to the limits of Tawaator (widely narrated) in words or meaning as it will cut off the fair one devoid of malice and doubt and in all reliable Ahl al-Sunna traditions and narrations there is no objection against them.
As you know that the majority of them do not claim Mahdawiyyah for a particular person and every Husayni is eligible to claim Mahdawiyyah; that he is al-Mahdi (‘aj), thus, the matter of the interpretation of those reports is Also, closed, whether without logical presentations as was learnt from the previous chapter and textual presentations as they themselves admit, after knowing the weakness and invalidation of some reports Also, mentioned before, it will not be lawful to exercise or interpret the authentic statements and a clear statement, which supports this: One, who dies without recognizing the Imam of his age, dies the death of paganism as he leaves the world without the nature of Islam1.
Since the Ahl al-Sunna scholars were cornered with this report, whose clutches they wanted to escape in any way, but by the grace of Allah they could not; on the contrary, the justifications they have offered have defamed them, sometimes they have mentioned the shameful acts of Bani Umayyah and Bani Abbas and one, who does not regard them as his leader, is considered infidel and in this way all the rulers and sometimes they take Qur’an to be the Imam of every age and this report according to the Imamiyah is complete and clear and also, supports some kinds of other reports recorded regarding the proof of the Imamate of the Twelve Imams through reliable chains of narrators; but this is the not occasion to mention them.
However, through Ahl al-Sunna sources, after some reports it is mentioned:
First: Quotation Of Suyyuti From Bukhari Based On The Point That The Twelve Imams Are From Quraish
In Tarikh al-Khulafa2, Suyyuti, has narrated through a number of channels from Bukhari, Muslim, Ahmad, Abu Dawood, Bazzaz and other in different wordings that the Messenger of Allah (S) said: The twelve Caliphs will be from Quraish.
And according to the report of Ahmad and Bazzaz, the twelve persons are in accordance to the number of the chiefs of Bani Israel.
And according to the report of Musaddad in Musnad Kabir, there will be twelve Caliphs, all of whom will act according to guidance and the rightful religion.
At that place, he has narrated from Qazi Ayaz Maliki that he said: Perhaps twelve in this tradition implies that during the rule of these Caliphs, Caliphate will be powerful and Islam will be strong and the affairs will run in the right manner. And the people will have consensus on those Caliphs and rulers. This was situation till the downfall of Bani Umayyah during the time of Walid Ibn Yazeed till the Bani Abbas kingdom was established. Thus, they completed them.
Ibn Hajar Asqalani the Shaykh al-Islam in Sharh Bukhari3 says: The statement of the Qazi is the best statement that is issued regarding this tradition…till he says: that which has happened is that people reached consensus on Abu Bakr and then on Umar then ‘Uthman and then on Ali (‘a). Till the arbitration of Siffin. Thus, Muawiyah was named as the Caliph that day. They reached consensus on Muawiyah at the time of the treaty of Hasan (‘a). Then they reached consensus on his son, Yazeed and the Caliphate did not reach Husayn (‘a), on the contrary he was killed. He was martyred before him and when Yazeed died, there was dispute till they reached consensus on Abd al-Malik Ibn Marwan after the killing of Ibn Zubair.
At that time, they reached consensus on his four sons, Walid, Sulaiman, Yazeed and Hisham and between Sulaiman and Yazeed, there was Umar Ibn Abd al-Aziz. Thus, they are seven Caliphs after the righteous Caliphs and the twelfth is Walid Ibn Yazeed Ibn Abd al-Malik, that when his uncle, Hisham died, people reached consensus on him. Thus, he ruled for four years. Then they killed him and mischief spread and since that day no consensus was reached on any Caliph after him. End.
It is known from these statements that Yazeed Ibn Muawiyah is one of the twelve Caliphs, about whom the Holy Prophet (S) informed that they would be guides, knowledgeable and rightful!!!
Thus, one, who stages an uprising against him would be a rebel and traitor against the Imam of the time and it is among the clear evidences on what the Imamiyah scholars claim that according to the rules of Ahl al-Sunna, His Eminence, Imam Husayn (‘a) was a traitor against the Imam of his time and there are numerous evidences and proofs of this claim! Here there is no scope to mention more than this. And it is from this that Ibn Hajar, in the book of Taqrib, has clarified that Umar Ibn Saad is trustworthy and his committing that serious act is not against his integrity according to Ibn Hajar.
Second: Traditional Reports Of The Messenger Of Allah On The Incumbency Of Devotion To The Holy Imams
In the book of Arba’yn, learned, Hafiz, Muntakhabuddin Muhammad Ibn Muslim Ibn Abu al-Fawaras Raazi has narrated through his own chains of narrators from Ahmad Ibn Abu Rafe Basri that he said:
Informed me my father and he was the servant of Imam Abu al-Hasan Ali Ibn Musa ar-Ridha’ (‘a), he has quoted that the Imam said: Informed me my father, Abd as-Salih Musa Ibn Ja’far (‘a), informed me my father, Ja’far as-as-Sadiq (‘a) that he said: informed me my father, Al-Baqir of the knowledge of the prophets, Muhammad Ibn Ali (‘a) that he said: informed me my father, the chief of the worshippers, Ali Ibn Husayn (‘a) that he said: informed me my father, the chief of the martyrs, Husayn Ibn Ali (‘a) that he said: informed me my father, the chief of the successors, Ali Ibn Abi Talib (‘a) that he said: the Messenger of Allah (S) said: One, who wishes to meet Allah, the Mighty and Sublime and that He looks at him with mercy and not turns away from him, should be devoted to Ali (‘a).
One, who desires to meet the Almighty Allah in a condition that He should be pleased with him, should be devoted to your son, Hasan (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that there is no fear from him, should be devoted to your son, Husayn (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that his sins are forgiven and he is purified, should be devoted to Ali Ibn Husayn (‘a). Thus, indeed, he is the one, about whom the Almighty Allah has said:
سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ
“Their marks are in their faces because of the effect of prostration” (48:29).
One, who desires to meet Allah, the Mighty and Sublime in a condition that his eyes may be cool, that is He should be pleased, he should be devoted to Muhammad Ibn Ali (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that his scroll of deeds are given in his right hand, he should be devoted to Ja’far Ibn Muhammad (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that he is purified, he should be devoted to Musa Ibn Ja’far Noor al-Kadhim (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that he is smiling, he should be devoted to Ali Ibn Musa ar-Ridha’ (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that his ranks are raised and his sins are changed into good deeds, he should be devoted to his son, Muhammad Ibn Ali (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that his accounting is easy and there is no difficulty for him and He admits him to Paradise, whose wideness is the wideness of the heavens and the earth is prepared for the pious, he should be devoted to his son, Ali (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that he is included among the group of the successful ones, he should be devoted to his son, Hasan al-’Askari (‘a).
One, who desires to meet Allah, the Mighty and Sublime in a condition that his faith is complete and his Islam is good, he should be devoted to his son, MHMD, Master of the Age, al-Mahdi (‘aj).
Thus, these are the illuminated lamps, that is they illuminate the darkness of ignorance; the Imams of guidance and the learned pious ones; thus, one, who is devoted to them and loves them, I stand guarantee of Paradise for them from the Almighty Allah.
Third: The Almighty Allah Mentioned The Holy Imams On The Night Of Mi’raj
In Manaqib4, the greatest orator of Khwarizm, Abu al-Moyyad, Maufiq Ibn Ahmad Makki has narrated through his chains of narrators from Abu Sulaiman, shepherd of the Messenger of Allah (S) that he said: I heard the Messenger of Allah (S) say:
On the night I was taken up to the heavens, Allah, the
Mighty and Sublime said to me:
آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ
“The apostle believes in what has been revealed to him from his Lord” (2:285).
I said:
وَالْمُؤْمِنُونَ
“And (so do) the believers” (2:285).
He said: Muhammad, you are right.
He asked: Who have you appointed as your Caliph on the Ummah?
I replied: The best of them.
He asked: Ali Ibn Abi Talib (‘a)?
I replied: Yes.
He said: O Muhammad, I have chosen you from all the earth and selected you and derived your name from My name. Wherever I will be mentioned, you Also, will be mentioned. I am Mahmud and you are Muhammad
Then I looked at the earth for the second time and chose Ali from all the people, and derived his name Also, from My names. I am the Ali- al-Aala and he is Ali.
O Muhammad, I have created you and Ali, Fatimah, Hasan and Husayn through My effulgence and presented your Wilayat to the heavens and earth and all they contain. So whoever accepted it, was successful near me and those who denied are infidels.
O Muhammad, if a slave of Mine worships so much to be reduced to shreds of musk, and comes to Me as a denier in your Wilayat, I will never give him salvation.
O Muhammad, would you like to see him?
I said: Yes O my Lord!
He said: Look at the right side of the Arsh.
I glanced and saw Ali, Fatimah, Hasan, Husayn, Ali Ibn Husayn, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, Ali Ibn Musa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and al-Mahdi - peace be on them all - in shallow waters of effulgence. They were standing and reciting the prayer and he, that is al-Mahdi, stood in their centre glittering like a luminous star.
He said: O Muhammad, These are My proofs and he, that is al-Mahdi is the defender of your progeny.
By My honour and majesty, he is the necessary proof for My saints and one, who will take revenge from My enemies.
The author says: Ibn Shazan has mentioned this report in Manaqib M’iata5 with the same chain of narrators and
Khwarizmi and Ibn Ayyashi have in Muqtadhab al-’Asr6 narrated through the same chain of narrators all of whose narrators have narrated it; and in the copy of Manaqib Khwarizmi and Manaqib M’iata, which this author has in possession and also, Mir Lauhi has mentioned in Kifayat al-Muhtadi7 through the chains of Abu Sulaiman, the shepherd of the Messenger of Allah (S) in Muqtazab and in Ghaibah Shaykh At-Tusi, Abu Salma and it is apparent that it is correct. As Ibn Athir Jazari has said in Usd al-Ghabah8 in the chapter of agnomens: Abu Salma, shepherd of the Messenger of Allah (S).
Some have said: His name was Hareeth Kufi and some say that it is Shami. It is narrated from him by Abu Salam Aslam and Abu Moammar Ibad Ibn Abd al-Samad till the end of what he says.
And from Istiab and Abu Noaim and Abu Musa have narrated and clarified that his ‘s’ is having the vowel ‘u’ and the narrator of this report is Abu Salam, whom he has considered to be the reporter of Abu Salma.
Fourth: Traditional Reports Of The Messenger Of Allah (S) About The Arrival Of The Holy Imams (‘A) At Hauz Kawthar
Also, there he has narrated from Ali Ibn Abi Talib (‘a) that he said: The Messenger of Allah (S) said: I will reach the Hauz before you and you O Ali, is the one, who will dispense drinks from the Hauz and Hasan will drive away, that is those who are not supposed to drink from it. Husayn will order. Ali Ibn Husayn is the preceder, that is one, who will go ahead to procure the needful; and Muhammad Ibn Ali is the gatherer, who will raise people from the graves; and Ja’far Ibn Muhammad is the one, who would bring them; and Musa Ibn Ja’far will be the enumerator of the believers and the enemies and he will bridle the hypocrites; and Ali Ibn Musa Ridha’ (‘a) is one, who would embellish the believers; and Muhammad Ibn Ali will allot places to the folks of Paradise. And Ali Ibn Muhammad will be the speaker of the Shi’a and one, who would perform their marriages with the Hour al-Ein. And Hasan Ibn Ali (‘a) is the lamp of the folks of Paradise and they would be illuminated by his light. al-Mahdi is their intercessor on Judgment Day. At the time when the Almighty Allah will not permit anyone, except one He likes9.
In Manaqib M’iata10, Ibn Shazan has narrated through the same chain of narrators of Khwarizmi and also, it is narrated by Ibrahim Ibn Muhammad Hamweeni, Shaykh al-Islam in Fara’id as-Simtain11, through proper chains of narrators.
Fifth: Tradition Of Ibn Ayyash
Abu ‘Abd Allah Ahmad Ibn Muhammad Ibn Ayyash has, in Muqtadhab al-’Asr, narrated from Abu al-Hasan Tawaba Ibn Ahmad Musali Warraq Hafiz from Ahl al-Sunna scholars through his chains of narrators from Abu Ja’far Muhammad Ibn Ali (‘a) from Saalim Ibn ‘Abd Allah Ibn Umar that he said: The Messenger of Allah (S) said: Indeed, the Almighty Allah revealed to me on the night He took me up for Mi’raj…till the end as was mentioned above in brief in the Chapter of Khasais.
Abu ‘Abd Allah Ibn Ayyash after narrating the report, says: Before mentioning this tradition from Thawaba Musuli, I saw it in the copy of Waki Ibn Jarrah, which was in the possession of Abu Bakr Muhammad Ibn ‘Abd Allah Ibn Itab who informed me that it was the copy of Ibrahim Ibn ‘Isa Qasar Kufi from Waki Ibn Jarrah and I saw it in the original book12.
I asked him to narrate it to me. That is to read it for me. Or that I should read it in that book and that he should hear it or permit me to be able copy that report from him.
He refused and said: I will not narrate this tradition to you, due to your enmity and Nasb. And he narrated to me all the traditions other than this from the traditions of Waki Ibn Jarrah. Then he narrated to me that report after the tradition of Thawaba and Ibn Itab. It was better if he had narrated it to me13.
The author says: Please note how much care they exercised in narration of traditions. Especially when they are from the Ahl al-Sunna authorities; that by seeing report of Waki, when he did not permit, he did not narrate it and this kind of narrating of traditions in that time was cause of weakness and unreliability they regarded him as uncertain and he Also, regretted that he lost the chains of narrators of Waki, which was superior; that is: it was having fewer levels of narrators and the reliability of the report from this aspect is more.
This Waki, in whose book this report is mentioned, along with the chain of authorities, is among the well-known scholars. His full name was Waki Ibn Jarrah Ibn Malih Ibn Adi till his lineage reaches to Amir Ibn Sa’asa Rawasimi as mentioned in Abaqat al-Anwar quoting from Kitab ath-Thiqat of Muhammad Ibn Hayyan Basti, who was a Hafiz and a reliable person. Fayyaz Ibn Zuhair said: I definitely did not see a book with Waki. He recited his book through memory and he died in the year 197 A.H.14
It is mentioned from Nawawi in Tahdhib al-Asma that after the mention of his teachers like Amash, two Sufyans, Awzai and their like and the narrators who have narrated from him like Ibn Hanbal, Ibn Rahuya, Hamidi, Ibn Mubarak, Ibn Moin, Ibn Madayani and their like have narrated from the famous tradition scholars: And they have reached agreement on his nobility, academic accomplishments, accuracy and reliability; and also, his piety, goodness, worship and trustworthiness.
Ahmad Hanbal said: I have not seen anyone more endowed with knowledge and memory than Waki. Ibn Ammar said: In Kufa, during the time of Waki there was no one, who more learned about traditions than him. And others from the scholars of biographies of reporters and traditions have Also, testified to this.
Sixth: Report Of Imam Husayn (‘A) About The Description Of The Last Imam
In Muqtazab15, Abu ‘Abd Allah Ahmad Ibn Ayyash has narrated through his chains of narrators from this Waki Ibn Jarrah from Rabi Ibn Saad from Abdur Rahman Ibn Saleet16 that Husayn Ibn Ali (‘a) said: There are twelve al-Mahdis from us, the first of them Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) and the last of them is my ninth descendant; and he is the Qa’im. Indeed, the Almighty Allah will revive the earth after its death. And the Almighty Allah will make the religion victorious over all religions, even though the polytheists may detest it. There is an occultation for him, during which some people will apostatize. Those, who would be patient in hardships during his occultation will have the rank of those, who fought with the sword in the presence of the Messenger of Allah (S).
Seventh: Report Of Ibn Ayyash From Salman al-Farsi (R.A.)
He has narrated from Abdur Rahman Ibn Salih Ibn Raida from Husayn Ibn Hamid Ibn Rabi from Amash from Muhammad Ibn Khalaf Tatari from Zazan from Salman that he said: Once I came to the Messenger of Allah (S) and when he saw me, he said: O Salman, indeed Allah, the Mighty and Sublime did not send any prophet or messenger, except that He appointed twelve chiefs for him.
I asked: O Messenger of Allah (S), I have identified them from the People of the Book.
He said: O Salman, have you recognized my twelve chiefs whom the Almighty Allah has chosen from Imamate after me?
I replied: Allah and the Messenger know better.
Then His Eminence mentioned his initial creation, and that of Ali, Fatimah, Hasan, Husayn and nine Imams (‘a) and the excellence of recognizing them.
Till Salman said: O Messenger of Allah (S), is it possible to have faith in them without having the knowledge of their names and lineages?
He replied: No, O Salman.
So I said: O Messenger of Allah (S), from where would it be possible for me to gain their recognition?
He replied: You already know them till Husayn; after him there will be the chief of the worshippers, Ali Ibn Husayn. After him, will be his son, Muhammad Ibn Ali Al-Baqir, that is one, who would split the knowledge of the formers and latters from the prophets and the messengers. After him will be Ja’far Ibn Muhammad, the truthful tongue of the Almighty Allah. Then will come Musa Ibn Ja’far, al-Kadhim, who swallows his anger patiently in the path of Allah. After him is Ali Ibn Musa, who is content (Ridha’) with the judgment of Allah. Then is Muhammad Ibn Ali al-Jawad, the chosen one of Allah from the people. Then is Ali Ibn Muhammad, the guide (Hadi) to the Almighty Allah. Then is Hasan Ibn Ali, the silent and the trustworthy. Then is so and so and he mentioned his name and added ‘son of Hasan’; al-Mahdi and the speaking one; who will rise with truth from the Almighty Allah17.
And in some versions ‘Samit Amin al-’Askari’ and then Hujjatullah Ibn al-Hasan al-Mahdi till the end of the tradition, which is lengthy.
Ibn Ayyash after quoting the whole report, says: I asked Abu Bakr Muhammad Ibn Umar Joadi Hafiz about the circumstances of Muhammad Ibn Khalaf Tatari. He replied: He is Muhammad Ibn Khalaf Ibn Mohib Tatari; he is trustworthy and reliable and a Tartar. He was the inhabitant of that place at the seaside, which is famous for its weavers18.
It is known from this statement that the rest of the reporters of this tradition are well-known to be trustworthy among Ahl al-Sunna.
Eighth: Address Of The Messenger Of Allah (S) To Imam Husayn (‘A)
He has narrated from Abu Muhammad ‘Abd Allah Ibn Ishaq Ibn Abd al-Aziz Khorasani Madil from the reporters of Ahl al-Sunna from Shahar Ibn KhauShab (Night) from Salman al-Farsi that he said: I was in the company of the Messenger of Allah (S) and Husayn Ibn Ali (‘a) was in his lap, when His Eminence looked at his face carefully and said: O Abu ‘Abd Allah, you are the chief from the chiefs and you are the Imam from the Imams; you are the father of nine Imams, ninth of whom is their Qa’im; and he is the Imam and most knowledgeable, most wise and most superior of them19.
Ninth: Report Of Jabir From The Messenger Of Allah (S)
It is narrated from Muhammad Ibn ‘Uthman Ibn Muhammad Saidani and others than him through reliable chains of narrators from Jabir Ibn ‘Abd Allah al-Ansari that he said: The Messenger of Allah (S) said: Indeed, the Almighty Allah chose Friday from all the days and Shab (Night) al-Qadr from the nights and the month of Ramadhan from the months; and He chose me and Ali and chose from Ali, Hasan and Husayn (‘a) and from Husayn (‘a) He chose the ‘Proofs for the worlds’20, as the ninth of them is the Qa’im; he is the most knowledgeable and wise of them.
Tenth: Inscription Having Names And Qualities Of The Holy Imams (‘A) Found In The Foundation Of Ka’aba
It is narrated from Abu al-Hasan Muhammad Ibn Ahmad Ibn Ubaidullah Ibn Ahmad Ibn ‘Isa Mansuri Hashimi through his chains of narrators in a long report that an ancient inscription was found during the period of ‘Abd Allah Ibn Zubair in the foundation of the Ka’aba containing the circumstances and qualities of the Messenger of Allah (S) and each of the Imams, along with the names and distinctive features21, as mentioned regarding the al-Mahdi (‘aj) in the chapter of titles under the sixteenth title.
Eleventh: Report Of Umm Salim, The Owner Of The Pebble
A strange report is narrated there, which is sufficient for this; that he said: Among what the Ahl al-Sunna have narrated is a report narrated by Umm Salim, owner of the pebble. And she is not Hababa Walbiya and neither is she Umm Ghanim, as both of them were having a stone. This Umm Salim is other than them and was prior to them.
It is narrated through Ahl al-Sunna channels that informed me Abu Salih, Sahl Ibn Muhammad Dharr At-Tusi Qazi that he came to meet us in Shaam in the year 340 and said: Informed me Abu Farwa Zaid Ibn Muhammad al-Rahawi that he said: Informed me Ammar Ibn Matar that he said: Informed me Abu Arana from Khalid Ibn Alqama from Ubaidah Ibn Amr Salmani that he said: I heard ‘Abd Allah Ibn Khabbab Ibn Al-Arat, who was killed by Khwarij that he said: Informed me Salman al-Farsi and Baraa Ibn Azib and both have narrated from Umm Salim. Then he mentioned a Shi’a chain of reporters till Salman and Baraa and said: There is difference of words between these two traditions, but there is no dispute regarding the word of twelve. But I have mentioned in the way Ahl al-Sunna have mentioned and narrate with a condition, which I have laid in this book.
Umm Salim said: I was a lady who has studied the Taurat and Injeel. Therefore, I was having the recognition of the successors of the prophets and I wanted to know the successors of Muhammad (S). So I placed my camel among the camels of my tribe.
Then I said to His Eminence: O Messenger of Allah (S), there was no prophet, but that there were two successors for him; a successor, who died during his lifetime and a successor who survived him. The successor of Musa (‘a) during his lifetime was Harun; and he died before Musa (‘a) and his successor after his passing away was Josha Ibn Nun and the successor of ‘Isa (‘a) during his lifetime was Kalib Ibn Yuqana, but Kalib passed away during the lifetime of ‘Isa (‘a) and his successor after his leaving the earth was Shamoun Ibn Hamun Safa, cousin of Lady Maryam and indeed I saw in books; but I did not find for you, except one successor in your lifetime as well as after your passing away. So please inform me O Messenger of Allah (S) about your details; that who your successor is?
The Messenger of Allah (S) said: Indeed, there is a successor for me during my lifetime and after my passing away.
I asked: Who is it?
He replied: Bring me a pebble.
I picked up a pebble from the ground for him. He placed it between his hands. Then he rubbed it with his hands so that it became soft. Then he kneaded it. Then he turned it into a red ruby; then he placed his seal on it so that it displayed a visible inscription. Then he gave it to me and said: O Umm Salim, anyone, who can do this is my successor.
Then he said: O Umm Salim, my successor is one, who will be needless in all circumstances, just as I am.
I looked at the Messenger of Allah (S) that he had stretched his right hand to the ceiling and his left hand to the ground in such a way that he did not raise himself in the process.
She said: I came out and saw Salman that he was clinging to Ali (‘a) and was taking refuge with him and not from any other relatives or companions in spite of the young age of Ali (‘a). So I said to myself: This Salman is well versed in the previous divine scriptures; before me is the master of the successors and with him is some knowledge, which has not reached to me; perhaps he would be my master.
Then I came to Ali (‘a) and said: Are you the successor of Muhammad?
He replied: Yes, what do you want?
I said: What is its sign?
He replied: Bring me a pebble.
I picked up a pebble for him from the ground and he placed it between his hands and then softened it like flour and kneaded it. After that he made it a red ruby. Then he placed a seal on it so that an inscription became visible on it. Then he went to his house. I followed him in order to ask him that which I had asked the Prophet. He turned and did what His Eminence had done.
I asked: Who is your successor, O Abu Hasan?
He replied: One, who can do like this.
Umm Salim said: I met Hasan Ibn Ali (‘a).
I asked: Are you the successor of you father? And I was astonished at his young age and asked him that I recognize the qualities of twelve Imams and his father and the chief of them and the most superior of them and I found it mentioned in the books of ancients.
He replied: Yes, I am the successor of my father.
I asked: What is the sign of this?
He replied: Bring me a pebble.
I said: I picked up a pebble for him from the ground and he placed it between his hands and then softened it like flour and kneaded it. After that he made it a red ruby. Then he placed a seal on it so that an inscription became visible on it. Then he gave it to me.
I asked: Who is your successor?
He replied: One, who can do what I have done.
Then he stretched his right hand till it reached the roof of Medina and he was standing at that time. Then he placed his left hand below and hit the earth with it without bending or rising up.
I said to myself: Whom do you want to see that he should be his successor?
Then I went out from there and met Husayn (‘a) and I had recognized his excellence in the former scriptures and those of his nine descendants, except that I should deny his good qualities during his young age; then I went to him and he was in the area surrounding the Masjid.
I asked him: Who are you?
He replied: I am the one you are intending, O Umm Salim. I am the successor of the successors and I am the forefather of nine guiding Imams and I am the legatee of my brother, Hasan. And Hasan is the successor of my father, Ali and Ali is the successor of my grandfather the Messenger of Allah (S).
I was amazed at his statement and I said: What is the sign of this?
He replied: Bring me a pebble.
I picked up a pebble for him from the ground
Umm Salim said: I looked at him that he placed it between his palms and softened it like flour and then kneaded it. After that he made it a red ruby. Then he placed his seal on it so that an inscription became visible on it. Then he gave it to me and said:
Look at it, O Umm Salim, can you see anything?
Umm Salim said: I looked at it. I saw the names of the Messenger of Allah (S), Ali, Hasan and Husayn and nine Imams from the successors of Husayn (‘a); their names matched each other, except two. One was Ja’far and the other, Musa (‘a). And as I had read in Injeel; so I was amazed. I said to myself: The Almighty Allah bestowed on me proofs that He bestowed on one before me.
I said: My chief, please repeat the signs of others for me.
He smiled. He was seated at that time. He arose and stretched his right hand to the heavens. I swear by Allah, it seemed to be a pillar of fire and it pierced the atmosphere till it became invisible to my eyes; and he was standing and he was not exhausted by it.
Umm Salim said: I fell down unconscious and did not regain consciousness except by His Eminence, in whose hand was a shoot of myrtle and he was beating my nostrils.
I said to myself: What shall I say to him after this? By Allah, till this moment I can smell the fragrance of that shoot of myrtle and by Allah, it is with me and it has neither withered nor become defective or diminished in fragrance and I made a bequest to my people to place it in my shroud.
I said: O my chief, who is your successor?
He replied: One, who can do what I have done.
So I remained alive till the time of Ali Ibn Husayn (‘a).
Dharr Ibn Jaish said: Especially, other than him, informed me a group of companions of companions that we heard this statement from his traditions and of them is Mina, the freed slave of Abdur Rahman Ibn Auf and Saeed Ibn Jubair, the freed slave of Bani Asad and informed me Saeed Ibn Musayyab Makhzumi some of that tradition from Umm Salim that she said: Then I came to Ali Ibn Husayn (‘a) and he was standing in his house. He performed a thousand units of prayers every day. I sat down for some time and then wanted to return. As I was getting up from there my attention fell on a finger ring that he was wearing, which had an Abyssinian gemstone. Thus, I saw that it was inscribed on to:
Stay put, O Umm Salim. I will inform you that for which you have come.
She said: Then he hastened in his prayers.
After the Salaam, he said: O Umm Salim, bring me a pebble, before I could ask him any question.
I picked up a pebble for him. He took and placed it between his palms and softened it like flour and then kneaded it. After that he made it into a red ruby. Then he placed his seal on it so that an inscription became visible on it.
Then I glanced, by Allah, at the leaders of that community, that is the same noble names; as I had seen on the day of Imam Husayn (‘a). I asked the Imam: Who is your successor, may I be sacrificed on you.
He replied: One, who can do what I have done. But you will not be able to meet anyone like me, after me.
Umm Salim said: Thus, I forgot to ask him to do that which the previous ones had done like the Messenger of Allah (S), Ali, Hasan and Husayn. When I was leaving, he called out to me: O Umm Salim.
I said: Here I am. He said: Come back.
So I came back to see the Imam standing in the centre of the courtyard. Then he went inside smiling and I followed. He said: Sit down O Umm Salim.
So I sat down. Then he stretched out his right hand and it pierced through the houses, walls and streets of Medina till it disappeared from my eyes. He said: Take this O Umm Salim.
Then by Allah, he gave a purse to me containing some gold coins, two gold earrings and a few gemstones from my case at my residence.
I said: My chief, but I am familiar with this box and what is there in it. Do I not know what is there in it? He said: Take it and leave for your errands.
She said: I came out from His Eminence and went to my place. I did not find the box in its place. Then I saw the box was mine.
She said: I recognized him with the right of recognition and insight and guidance regarding his matter from that day. And praise be to Allah the Lord of the worlds.
Abu ‘Abd Allah, that is Ibn Ayyash, author of the book said: I asked Abu Bakr, Muhammad Ibn Umar Joabi about this Umm Salim and recited to him Ahl al-Sunna chains of narrators and the Sunni sources. He regarded them good. That is he praised and approved his and the channel of our companions and recognized Abu Salih Qazi Dharr At-Tusi and said: He was trustworthy, just and a Hafiz.
As for Umm Salim, she was the wife of Namar Ibn Qasit. She is a famous female narrator of traditions from the Messenger of Allah (S). He said: She is not Umm Salim Ansaria, mother of Anas Ibn Malik and neither is she Umm Salim Doosia about whom it was mentioned that she saw the Prophet and narrated from him and nor is she Umm Salim, the circumcision surgeon of Mecca, who circumcised females during the period of the Holy Prophet (S). She was Also, not Umm Salim Thaqafiya, the daughter of Masud Thaqafi, sister of Urwah Ibn Masud Thaqafi, who had embraced Islam and continued to be a Muslim. She narrated traditions. End.22
Although the whole tradition was not appropriate, but from the aspect of the nobility and lack of consensus on the chain of narrators we were blessed by quoting it in entirety.
Twelfth: Report Of Dawood Raqqi From Imam Ja’far as-Sadiq (‘A) Regarding Zaid Ibn Ali (‘A)
It is narrated through Ahl al-Sunna sources from Dawood Raqqi that he said: I came to Ja’far Ibn Muhammad (‘a) and he said: What has delayed your meeting us, O Dawood?
I said: I had some work in Kufa that delayed me from coming to meet, may I be sacrificed on you.
He asked: What did you see there?
I replied: I saw your uncle, Zaid, astride a horse with a long tail; he was wearing a Qur’an around his neck and was surrounded by jurisprudents of Kufa. He was saying: O people, of Kufa, I am the knowledge (standard) between you and the Almighty Allah. Indeed, I am cognizant of that which is present in the Book of Allah from its abrogating and the abrogated.
His Eminence, Abu ‘Abd Allah (‘a) said: O Sama-a Ibn Mehran, bring that scroll.
So he brought a white scroll and gave it to me and said: Read. This is among the things, which we Ahl Al-Bayt (‘a) are having; which we have inherited from our ancestors from the time of the Messenger of Allah (S).
So I read it and saw the following two lines in it:
Line one: There is no god, except Allah and Muhammad is the Messenger of Allah.
Line two:
إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَٰلِكَ الدِّينُ الْقَيِّمُ
“Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right reckoning...” (9:36).
Ali Ibn Abi Talib (‘a), Hasan Ibn Ali, Husayn Ibn Ali, Ali Ibn al-Husayn, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, Ali Ibn Musa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and Khalaf from them, the Proof of Allah (‘a).
Then he said: O Dawood, do you know where and when was it written?
I said: O son of Allah’s Messenger (S), Allah knows best, and His Messenger and you.
He said: It was written two thousand years before Adam was created; thus, where will they destroy Zaid and take him?23
Thirteenth: Report Of Amir Al-Mu’minin(‘A) In The Honour Of Hasan And Husayn (‘A)
It is narrated from the trustworthy Shaykh, Abu al-Husayn Abd al-Samad Ibn Ali and he has presented the whole report from his original book and its date was 258 A.H., which he heard from Ubaid Ibn Kathir Abu Saad
He said: Informed me Nuh Ibn Jarrah from Yahya Ibn Amash from Zaid Ibn Wahab from Ibn Jahifa Sawai, who is from Sawad Ibn Aamir and Haaris Ibn ‘Abd Allah Harani Hamadani and Haaris Ibn Sharb; each of them report that he was with Ali Ibn Abi Talib (‘a). When Hasan came there, Imam Ali (‘a) said: Welcome, O son of Allah’s Messenger (S).
When Husayn will come forward, he will say: May my father be sacrificed on you, O father of the son of the best of the maids!
Someone asked: O Amir Al-Mu’minin (‘a), why did you call him Hasan and called him Husayn; and who is the best of the maids?
He said: This hidden, banished and homeless one; MHMD Ibn Hasan Ibn Ali, is from the descendants of Husayn and he placed his hand on the head of Husayn (‘a).24
Fourteenth: Report Of Jarud Ibn Mundhir Regarding The Circumstances Of Qas Ibn Saidah Mentioned In The Presence Of The Messenger Of Allah
He has Also, mentioned there that the most important and reliable report about the number of Imams and their names from Ahl al-Sunna authorities, is that of Jarud Ibn Mundhir and his reports from Qas Ibn Saidah that: Informed us about it Abu Ja’far Muhammad Ibn Lahaq Ibn Sabiq Ibn Qarin Anbari that he said: Informed me my grandfather, Abu Nasr Sabiq Ibn Qarin, during the year 278 A.H. in Anbar in our house that: Informed me Abu al-Mundhir Hisham Ibn Muhammad Ibn Saib Kalbi that he said: Informed me my father, from Sharqi Ibn Quttami from Tamim Ibn Wahla Mari that he said: Informed me Jarud Ibn Mundhir Abdi and he was a Christian; and he had embraced Islam during the year of the treaty of Hudaibiyah and his Islam was good.
He was learned about the heavenly scriptures, philosophy and medicine. He informed us with genuine opinion and a nice cause during the reign of Umar Ibn Khattab and he described the details of his meeting the Messenger of Allah (S) with his tribe of Abd al-Qais and the account of that meeting and the Prophet asking them about the well-being of Qass Ibn Saada Ayaadi and the explanation of Jarud about him that he has lived for 500 years and that he met companions of ‘Isa (‘a), like Luke and John and narrated some sayings and couplets from them till he glanced at the companions of His Eminence and said: From the aspect of faith, you embraced it before the Be’that of the Holy Prophet (S) like me.
He pointed out to someone and said: Among us, there is no one better and excellent than him.
I saw a noble man with an illuminated countenance and wisdom had surrounded him and he was Salman al-Farsi.
Salman asked: How did you recognize him before meeting him?
He said: I glanced at the Messenger of Allah (S) and he was beaming and effulgence and joy was gleaming from his face.
I said: O Messenger of Allah (S), indeed Qas was waiting for your time and was in anticipating your tenure. He had called out your name and your respected parents and the names, which I did not know and did not see them in your followers.
Salman said: Inform me about it!
So I began to narrate his report and the Messenger of Allah (S) heard it and the people Also, heard it.
I said: O Messenger of Allah (S), indeed, I was present when Qas went out from the gathering from the gatherings of Iyaad in the direction of a desert, which was having thorny trees. And the trees of Samra and Sidr and he was carrying a sword. Thus, there stood an illuminated shape like moon and he looked at the sky and raised up his finger. I went near him and heard him say the gist of which is as follows:
O Allah, O Lord of the seven high heavens and the wide earth and for the sake of Muhammad and three Muhammads who are from him and four Alis and two great grandsons.25 And the bright stream; that is Ja’far (‘a).26 And the namesake of Kaleem; these are the chief intercessors, the illuminated path and the heirs of Injeel and the protectors of revelation same as the number of the chiefs of Bani Israel. Who are the destroyers of misguidance and the eliminators of falsehood; the speaker of truth for whom the Judgment Day would be established and through whom intercession will be dispensed and for whom the Almighty Allah has made obedience obligatory.
Then he said: O Lord, alas, if I can live till I meet them, even though I may have to endure many hardships of life.
At that moment, he recited some couplets and wept bitterly and wailed.
Now, Jarud asked His Eminence about those names. The Prophet narrated to him about the night of Mi’raj, when he had seen the illuminated forms of the Holy Imams (‘a) and the Almighty Allah had mentioned the names of each of them till His Eminence al-Mahdi (‘aj) as was mentioned in the chapter of the titles under the title of ‘Muntaqim’.
Jarud asked: They are mentioned in Taurat, Injeel and Zabur.27
This lengthy report is recorded in eloquent words and attractive verses, which I have condensed for the sake of brevity.
Fifteenth: Quotation Of Daulatabadi From The Messenger Of Allah (S)
In Hidayat as-Sadat, King of scholars, Shahabuddin Ibn Umar Daulatabadi has narrated that the Messenger of Allah (S) said: After Husayn Ibn Ali (‘a) there are nine Imams from his descendants, the last of them being the Qa’im (‘aj).
Sixteenth: Quotation Of Daulatabadi From Jabir
He has narrated from Jabir Ibn ‘Abd Allah al-Ansari that he said: I came to Fatimah, the daughter of the Messenger of Allah (S) and before her was a tablet and on it were inscribed the names of the Imams from her progeny. I counted eleven names, the last of them being the Qa’im (‘aj).
Seventeenth: Quotation Of Abdur Rahman Jami From Imam Hasan al-’Askari (‘A)
The well-known prominent Ahl al-Sunna scholar, Mulla Abdur Rahman Jami has in the book of Shawahid an-Nubuwwah28, narrated from some person that he said: I came to Abu Muhammad Zaki (r.a.) and said: O son of Allah’s Messenger (S), who will be the Caliph and Imam after you?
He went inside the house and then returned with a child on his shoulders; who seemed to be as handsome as the full moon. He was aged around three years. Then he said: O so and so, if you had not been respectable before the Almighty Allah I would not have shown this son of mine to you. His name is same as the name of the Messenger of Allah (S) and his Kuniyyat is same as his Kuniyyat. He is the one, who would fill up the earth with justice and equity as it would be fraught with injustice and oppression.
Eighteenth: Another Quotation Of Abdur Rahman Jami
Then he had narrated another report that he said: One day I came to Abu Muhammad and looked at the right side on his house that a curtain hung across a door.
I asked: My chief, who is the master of this affair after you?
He ordered me to raise the curtain and a child came out from there, who was perfectly clean and pure. There was a mole on his right cheek, on which tresses hung. He came and sat down besides Abu Muhammad.
Abu Muhammad said: This is your master. After that he placed him on his knees.
Abu Muhammad (r.a.) told him: O my son, enter it till the known hour.
He went inside that room, while I watched him. Then Abu Muhammad (r.a.) said: Get up and look inside the room.29
When I went in, I could not find anyone there.
Nineteenth: Report Of Imam Ridha’ (‘A) Regarding The Righteous Successor (Khalaf Salih)
Abu Muhammad, ‘Abd Allah Ibn Ahmad, famous as Ibn Khashshaab Baghdadi, in the book of Mawaleed al-A’immah, has narrated through his chains of narrators from Imam Ali Ridha’ (‘a) that he said: Khalaf Salih, al-Mahdi and Sahib az-Zaman is the son of Abu Muhammad, Hasan Ibn Ali (‘a).30
Twentieth: Report Of Imam Ja’far as-Sadiq (‘A) About The Righteous Successor (Khalaf Salih)
Almost a similar statement is recorded from Imam Ja’far as-Sadiq (‘a) and both the reports were quoted in the previous chapter in the account of his circumstances.
Twenty-First: Report Of Ibn Sabbagh From Imam Hasan al-’Askari (‘A)
Nuruddin Ali Ibn Muhammad Makki Maliki, famous as Ibn Sabbagh, in Al-Fusool al-Muhimmah 31, has narrated from Muhammad Ibn Ali Ibn Bilal that he said: Abu Muhammad Hasan Ibn Ali al-’Askari (‘a) came out two years before his passing away and informed us about the successor after him. Then a command was issued to us three days before his passing away; and he informed me about the successor that it is his son after him.
Twenty-Second: Report Of Abu Hisham From Imam Hasan al-’Askari (‘A)
It is narrated from Abu Hisham Ja’fari that he said: I said to Abu Muhammad Hasan Ibn Ali (‘a): Your awe prevents me from asking you. Do you allow me to question you?
He replied: Ask.
I said: O my chief, do you have a son?
He replied: Yes.
I said: If something happens to you, where should I inquire about him?
He replied: In Medina.32
Twenty-Third: Report Of Jabir Ibn ‘Abd Allah al-Ansari Regarding Imam al-Mahdi (‘aj)
Jamaaluddin Ataullah Ibn Sayyid Ghayasuddin, Fadhlullah Ibn Sayyid Abdur Rahman Muhaddith, famous in the book of Ra’udha al-Ahbab33, as his and his book’s reliability is known in the previous chapter after the dispute regarding Imam al-Mahdi (‘aj) and reconciling the traditions of Sihah and Musnad books of Ahl al-Sunna regarding Imam al-Mahdi (‘aj) on what the Imamiyah say, it is narrated from Jabir Ibn Yazeed Ju’fi that he said: I heard from Jabir Ibn ‘Abd Allah al-Ansari that he said: When the Almighty Allah revealed the following verse on His Prophet:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ
“O you who believe! obey Allah and obey the Apostle and those in authority from among you” (4:59).
I asked: O Messenger of Allah (S), we know our God and Messenger; thus, who are those in authority whose obedience the Almighty Allah has joined with your obedience?
The Messenger of Allah (S) said: They are my Caliphs after me. The first of them being Ali Ibn Abi Talib (‘a), then Hasan, then Husayn, then Ali Ibn al-Husayn, then Muhammad Ibn Ali, alias Al-Baqir; you will meet him in the near future, O Jabir. When you meet him, convey my greetings to him.
Then as-Sadiq, Ja’far Ibn Muhammad, then Musa Ibn Ja’far, then Ali Ibn Musa Ridha’, then Muhammad Ibn Ali, then Ali Ibn Muhammad, then Hasan Ibn Ali and then the Proof of Allah on His earth and the Remnant of Allah (Baqiyat Allah) among the people, Muhammad Ibn Hasan Ibn Ali (‘a).
He is at whose hands Allah, the Mighty and Sublime will conquer the easts of the earth and its wests; and he is one, who will go into occultation from his Shi’a and followers, an occultation, during which not remain steadfast on the belief in his Imamate, except those, whose hearts the Almighty Allah has tested for faith.
Jabir said: I said: O Messenger of Allah (S), would the Shi’a gain benefits from him during his occultation?
He replied: Yes, by the one, who sent me as a prophet, they will benefit from his light like people gain from the sun even though it is covered by clouds.
O Jabir, these are the hidden divine secrets; thus, keep them concealed, except for those, who are deserving of them.
Twenty-Fourth: Quotation Of Muhammad Parsa From Hakima Khatoon
Hafiz Bukhari Hanafi, Muhammad Ibn Muhammad, alias Khwaja Parsa, in the book of Fasl al-Khitab34, after the mention of the birth of His Eminence, al-Mahdi (‘aj), has briefly quoted that Hakima Khatoon said: I came to Abu Muhammad Hasan al-’Askari (r.a.) and saw the handsome, bright child before him wrapped in a yellow cloth. So attractive he was that I was mesmerized. I said: O my chief, do you have any knowledge about this child? Please inform me about it.
He said: O aunt, this is the awaited one. He is the one about whom I am given glad tiding.
Hakima said: I fell down in prostration to thank the Almighty Allah for this blessing. She said: At that moment, I had some doubt near Abu Muhammad Hasan al-’Askari (r.a.) - and did not see that child. One day I asked the Imam: O my chief, what have you done to our chief and awaited one?
He replied: I have entrusted him to one to whom the mother of Musa (‘a) had entrusted her son.
Twenty-Fifth: Inquiry Of Jabir Regarding The Imams After Amir Al-Mu’minin(‘A)
Abu Hasan Muhammad Ibn Ahmad Ibn Shazan, in Izah Dafainun Nawasib, has through Ahl al-Sunna channels narrated from as-Sadiq Ja’far Ibn Muhammad (‘a) from his forefathers (‘a) from the Messenger of Allah (S) that he said: Jibra’il informed me from the Almighty Allah that He said:
One, who knows that there is no god, except My single Being and that Muhammad (S) is My servant and Messenger; and that Ali Ibn Abi Talib (‘a) is My Caliph and that the Holy Imams (‘a) from his descendants are My Proofs; I will admit them to My Paradise and My mercy and save them from fire through My forgiveness and make lawful for them proximity to My neighborhood and make obligatory for them My benevolence and complete My favour on them and make him from My special and chosen ones.
If they call Me, I respond to them. And if they ask Me for something, I give it to them. And if they are silent, I initiate My bestowal on them. If they commit evil, I have mercy on them and if they flee from Me, I call them and if they return, I accept them. If they knock the door of My generosity, I open it for them.
Till he said: At this juncture, Jabir Ibn ‘Abd Allah al-Ansari stood up and asked, ‘O Messenger of Allah (S)! Who are the Imams from the progeny of Ali Ibn Abi Talib (‘a)?’
He informed, “Hasan and Husayn, the two leaders of the youth of paradise. Then, the chief of the worshippers in his time, Ali Ibn Husayn, then Al-Baqir, Muhammad Ibn Ali; soon you will meet him O Jabir, so when you do so, convey my salutations to him. He will be followed by as-Sadiq, Ja’far Ibn Muhammad, then al-Kadhim, Musa Ibn Ja’far, then Ridha’, Ali Ibn Musa, then Taqi, Muhammad Ibn Ali, then an-Naqi, Ali Ibn Muhammad, then Zaki, Hasan Ibn Ali, then his son, the one, who will rise with the truth, the al-Mahdi of this Ummah. He would fill the earth with justice and equity, as it would be fraught with injustice and oppression.
These, O Jabir, are my caliphs, my successors, my descendants and my progeny. Whoever obeys them, has obeyed me and whoever disobeys them, has defied me. Whoever denies them or denies even one of them, then indeed he has denied me. Through them, Allah, the Mighty and Glorified, will prevent the skies from falling on the earth, of course, with His permission. Due to them, Allah protects the earth from swallowing up its inhabitants.”35
Twenty-Sixth: Report Of Imam Ali Ridha’ (‘A) Regarding al-Mahdi (‘aj)
Shaykh al-Islam, Ibrahim Ibn Muhammad Hamweeni in Fara’id as-Simtain36, has narrated that someone asked Imam Ali Ridha’ (‘a): Who is the Qa’im of you, Ahl Al-Bayt (‘a)? He replied: My fourth descendant. Son of the chief of the ladies; through him the Almighty Allah will purify the earth of every oppression and clear it of every injustice. He is the one in whose birth people would doubt; he will have an occultation before his advent.
Twenty-Seventh: Address Of Imam Ridha’ (‘A) To Debil
It is narrated from the Holy Imam (‘a) that he said to Debil: The Imam after me is my son, Muhammad and after Muhammad, his son, Ali and after Ali, his son, Hasan and after Hasan, his son, Hujjat Qa’im, the awaited one (Muntadhar) in his occultation and the obeyed one during his reappearance.37
Twenty-Eighth: Quotation Of Khwarizmi From Salman al-Farsi (R.A.)
In his Manaqib, Maufaq Ibn Ahmad Khwarizmi has narrated from Salman al-Muhammadi that he said: I came to the Messenger of Allah (S) and saw that Husayn (‘a) was in his lap. And the Prophet was kissing his eyes and touching his mouth and saying: You are a Sayyid, son of a Sayyid, father of the Sayyids; you are an Imam, son of an Imam, brother of an Imam and the father of Imams; you are a Hujjat, son of a Hujjat, brother of a Hujjat and father of nine Hujjats from your loins, the ninth of whom is their Qa’im.
Twenty-Ninth: Report Of ‘Abd Allah Ibn Masud From The Messenger Of Allah (S)
In Manaqib38, Ibn Shahr Ashob has narrated through Ahl al-Sunna channels from ‘Abd Allah Ibn Masud that he said: I heard the Messenger of Allah (S) say: The Imams after me are twelve; nine of them are from the progeny of Husayn and the ninth of them is the al-Mahdi.
Thirtieth: Address Of The Holy Prophet (S) To Amir Al-Mu’minin(‘A)
It is narrated from ‘Abd Allah Ibn Muhammad Baghawi from Ali Ibn Joad from Ahmad Ibn Wahab Ibn Mansoor from Abu Qubaisa Shuraih Ibn Muhammad Anbari from Nafe from ‘Abd Allah Ibn Umar that the Holy Prophet (S) said: O Ali, I am the warner of my nation and you are its guide. And Hasan is their leader; and Husayn is their chief and Ali Ibn al-Husayn is their gatherer; and Muhammad Ibn Ali is their cognizant one; and Ja’far Ibn Muhammad is their scribe; and Musa Ibn Ja’far is their account taker; and Ali Ibn Musa is their deliverer, and one, who drives away their enemies and he brings the believers close; and Muhammad Ibn Ali is their leader and chief; and Ali Ibn Muhammad is their scholar; and Hasan Ibn Ali is their bestower and Qa’im, the Khalaf, the chief and one, who recognizes them:
إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ
“Surely in this are signs for those who examine”(15:75).39
Thirty-First: Address Of The Messenger Of Allah (S) To Amir Al-Mu’minin(‘A) Regarding Necessity Of Devotion To His Progeny
In his Arba’yn, Shaykh Asad Ibn Ibrahim Ibn Hasan Ibn Ali Irbili Hanbali has narrated through his chains of narrators from Muhammad Naufali that he said: Informed me my father, and he was the servant of Imam Ali Ibn Musa Ridha’ (‘a), he has narrated from the Imam that he said: My father, al-Kadhim informed me: My father, as-Sadiq informed me: My father, Al-Baqir informed me: My father, Zayn al-’Abidin informed me: My father, the Chief of the martyrs informed me: My father, the chief of the successors informed me: My brother and my beloved, the Messenger of Allah and chief of the prophets (S) said to me: O Ali, one, whoever wants to meet the Almighty Allah in a condition that He may be satisfied with him, he should be devoted to you and your progeny till the one, whose name is my name and whose Kuniyyat is my Kuniyyat and through whom the series of the Holy Imams (‘a) will end.
The author says: It is clear from this report that the name of each Imam was mentioned therein, but the writer has condensed it due to brevity and enmity to Shi’a; and if we ponder over this point, we will realize that the report, which we have quoted from the Arba’yn of Muhammad Ibn Abu al-Fawaris; and this report; in both is the fourth report of Arba’yn. And in this sequence, it conforms with most of it and the remaining Also, is mostly similar, but in most of those reports, he has resorted to summarization and in some he has omitted most of the text and with shortage of facilities and narrowness of leisure he has been content only with this much and we shall warn about some matters.
First
It is that some of these reports, even though there may be no clarification about the claim, but their matter cannot be reconciled, except with Ithna Ashari faith. Thus, there is no harm in including them in the course of declared traditional reports and it would inevitably support the others, although it is sufficient for us in this place; that there is no solution for bigotry and there is no option, but to accept the reliable in their own view, as there no hindrance in it; on the contrary it supports the widely narrated traditional reports in the Imamiyah school. On the contrary, in case of dispute also, it will have precedence. As its matter would be accepted by all in case of dispute; by the praise of Allah.
Second
Sometimes it is suspected that these people by narrating these clear-cut traditional reports in the religion of Imamiyah, how they adopted another faith: Ashari or Mutazali in principles of faith, and Maliki, Hanafi Shafei or Hanbali in branches and they adopted their faith and practical laws from them and from this group although it considers him as the Imam, they do not derive anything in religion from him and do not follow him in any matter.
The reply is that their prominent scholars in this place and in some other instances have adopted some pre-conceived notions so that the religion of Imamiyah is barred to others.
First: Showing those reports to be weak and attributing some reports to be fabricated, false and weak and Shii; so much so that they even attribute them to their scholar with whose traditions their books are full.
For example, Abd al-Muti Hakam Ibn ‘Abd Allah Balkhi, Faqih and companion of Abu Hanifah, whom Zahabi in Mizan40 has called him as the great Allamah and Abu Hatim regards him a Murjia and a liar.41 Jauzaqani says: He used to fabricate traditions.42 And Ibn Jauzi Also, considered him to be a fabricator.43 And Ahmad Hanbal said: It is not allowed to narrate anything from him.44
Zanun Misri, who is one of their prominent Sufis, regarding him Ibn Jauzi says that he used to fabricate traditions.
Jauzaqani regards him to be a fabricator of traditions; thus, in Mukhtasar Tanzia wa Shari’ah says: Ahmad Ibn Salih, Zahabi in Mizan45, says: He was a trusted Hafiz and a great scholar and others have Also, praised him. Abu Dawood says: He was neither trustworthy not reliable.46
Yahya Ibn Moin said: He was a liar.47
Muhammad Ibn Umar Waqidi, who is regarded as the scholar of the time and the most learned of the people and some have considered him to be the Amir Al-Mu’minin of traditions.48 At the same time Khwarizmi in Musnad Abu Hanifah has narrated from Yahya Ibn Moin that he said: Waqidi fabricated twenty thousand traditions from the Holy Prophet (S) and has narrated from Ahmad Hanbal that he said: Waqidi used to devise chains of narrators and Ibn Madini said: His traditions should not be written. Shafei said: His books are packs of lies.
Muhammad Ibn Ishaq, author of prophetic biography and Maghazi about whom Shafei has said that every scholar is needful of him in history and biography; and Saeed Ibn Hajjaj regards him as Amir Al-Mu’mininin traditions; on the other hand, Malik regards him as the leader of the liars. And same is the case of Zahabi in Mizan al-I’tidal49.
Naeem Ibn Hammad, author of Kitab al-Fitan etc, has in Mizan, narrated from Azdi that he fabricated tradition for strengthening the Sunnah and stories of scholar in condemning Abu Hanifah and all of them are lies.50
Hafiz Muhammad Ibn ‘Uthman Ibn Abi Shayba, who is a prominent Sunni scholar; Samani in Ansab51 has praised him eloquently and Zahabi Also, in Mizan52, has called him as Hafiz, a scholar with insight in tradition and narrators of traditions (Rijal). At the same time, ‘Abd Allah Ibn Ahmad Ibn Hanbal has called him a liar and Ibn Kharash regards him as a fabricator of traditions.53
Zahabi has narrated from ‘Abd Allah Ibn Usamah Kalabi, Ibrahim Ibn Ishaq Sarraf and Dawood Ibn Yahya that they considered him a liar and Dawood says: He has fabricated many statements about things absolutely unknown.54
Zubair Ibn Bakkar, a well-known scholar and teacher of history and genealogy; also, a judge of Mecca; who was said to be bestowed with many excellences, Shaykh Hafiz Abu al-Fazl Ahmad Ibn Ali Ibn Anbar Sulaimani; thus, it is mentioned in Mizan that he is regarded as a fabricator of traditions. And he says: His traditions are bad.55
‘Abd Allah Ibn Muslim Ibn Qutaibah Dainawari, scholar of language and grammar, author of the book, Marif; whom Ibn Khallikan etc. have praised eloquently, and in Mizan, it is narrated from Hakim that the nation has reached consensus that he was a liar.56
Asad Ibn Amr57, who is among the great scholars and an outstanding student of Abu Hanifah; he was a judge in Baghdad and Wasit. In Mizan58, after quoting the testimony of Khatib etc in his favour; it is mentioned that Yahya Ibn Moin has narrated that he was a liar and a worthless man. And Ibn Hibban59 has said: He used to prepare traditions on the school of Abu Hanifah and one should be content with the examples of these ten.
Second: Attributing Shi’ism and Rafidism to the authors of books as some have said regarding Ibn Talha.
Third: Denying that the book from which the report is taken is from that author and alleging that the Shi’a write the books themselves and attribute them to our scholars, but there is no scope in this book to prove who is culpable for this act.
Fourth: Applying Imamate for internal matters and leadership of inner conscience and not apparent Caliphate and leadership in politics and external laws; thus, the Imamate of each of them in every age does not have any incompatibility with apparent Caliphate as in case of Yazeed and Marwan.
For example, in that time Shah Waliullah Hindi who is a great Ahl al-Sunna scholar, has said in his Maqala Wazia - fabricated treatise: This humble servant has come to know that the twelve Imams (r.a.) were pivots by family relationship and the custom of gnosticism became popular during their period; however, belief and practical laws should not be derived, except from the traditions of the Messenger of Allah (S). Their Qutubiyyat (being pivot) is an esoteric matter and it has nothing to do with religious duties and the Nass and direction of each of them is from the aspect of this Qutubiyyat and the affairs of Imamate, which they say is regarding this only that they conveyed to some of their sincere friends; after a time, a community made wild interpretations and applied his statement to another context. End.
Thus, after these doubts and possibilities it is not improbable that after seeing more of these clear and authentic traditions in their books, they have not accepted the correctness of Imamiyah faith!
So, you have seen that Muhiyuddin has in Futuhat, in spite of the fact that he calls each of them Imam, and testifies to all twelve of them, they regard Imamiyah to be in real error in such a way that the deviation of all the sects of Muslims is from their side and it is not, but that they regard Imamate to be a form of Qutubiyyat (being a pivot) and therefore all their Qutubs will refer to one of their four Imams from Malik, Abu Hanifah, Shafei and Ibn Hanbal till they have their foundation.
Third
It is that some of the previous traditional reports, which we have narrated from famous scholars, there is no doubt that they are narrated from him; that except for exalting their position, piety, truthfulness and honesty, which they had, mostly in the former times, they were punished by those people with attention to the contemporary rulers, it is not possible practically.
That a report should be taken from their famous books or quoted from a reliable scholar and to debate with it and to publicize one’s own book, while it is not present in that book and that scholar has not said it and they have attributed knowledge, truthfulness and piety to some of our scholars like Shaykh Al-Mufid, Sayyid Murtada, Karajiki, Ibn Shahr Ashob and their like and is mentioned in its place.
Textual Declaration Of Imamiyah From The Messenger Of Allah (S) And The Holy Imams (‘A) On The Imamate Of Hujjat Ibn Ul-Hasan (‘A)
As for the textual declaration of Imamiyah from the Messenger of Allah (S) and the Holy Imams (‘a) that the promised al-Mahdi, the twelfth Imam is Hujjat Ibn al-Hasan al-’Askari (‘a). They are more numerous than that they can be calculated. And to mention all of them here will unduly prolong the discussion and they can be referred to in a number of Arabic and Persian books of traditions; especially the ninth volume of Bihar Al-Anwar, and its translation by Fadhil Aga Razi Ibn Mulla Ibn Mulla ‘Abd Allah Ibn Alim al-Jalil Mulla Muhammad at-Taqi al-Majlisi and the thirteenth volume of Bihar Al-Anwar and its translation; but here we will be content only to mention a few complete reports from books that Allamah al-Majlisi has not referred.
Report Of Sulaym Ibn Qays Regarding The Imam Of The Time (‘A)
First
Sulaym Ibn Qays Hilali, a companion of Amir Al-Mu’minin (‘a) in his book - about which Shaykh an-Nu’mani in his Ghaibah60, has said: No one among the Shi’a denies that the book of Sulaym Ibn Qays al-Hilali is considered as one of the important books of the doctrine of the Shi’a. All that is mentioned in the book has been narrated from the Prophet (S), Imam Ali (‘a), al-Miqdad, Salman al-Farisi Abu Dharr and their likes, who have accompanied the Prophet (S) and Amir Al-Mu’minin (‘a). It is one of the sources that the Shi’a have depended on and referred to. In this book, he himself heard the Imam say that the Messenger of Allah (S) said regarding Ulil Amr: You, O Ali is the first of them…
Then he mentioned all the Imams till Imam Hasan al-’Askari (‘a). Then he said: After him is his son, Hujjat Qa’im and the seal of my successors and Caliphs. He is the taker of revenge from my enemies, who would fill the earth with equity and justice as it will be full of corruption and oppression.61
Second
In the same book, he has narrated from Amir Al-Mu’minin (‘a) that he narrated from the Messenger of Allah (S) that he said: I am having more authority on the believers than their own selves. There is no authority on them in my presence and after me, Ali (‘a) is the one having precedence over the believers more than their own selves. There is no other authority on them as long as Ali is there.
Then he mentioned all the Imams till Imam Muhammad Al-Baqir (‘a) in the same way and then said: After Muhammad, there are men one after another; none of them would be, but that they would have more authority on believers more than they shall have on themselves. There is no other authority on them in their presence. All of them are guides, the guided ones.62
Till he mentioned the Adn Paradise and said: There will with me twelve persons from my Ahl Al-Bayt (‘a); the first of them being Ali Ibn Abi Talib (‘a), then Hasan and Husayn and nine descendants of Husayn (‘a). Then he mentioned their qualities including infallibility, propagation and guidance etc.
Third
He has Also, narrated there from Imam Ali (‘a) that he said:
O Sulaym, I and my successors, who are eleven persons from my descendants are the guiding Imams, the guided ones, the Muhadditheen; that is those with whom the angels speak.
I asked: O Amir Al-Mu’minin (‘a), who are they?
He replied: My two sons, Hasan and Husayn (‘a). After him, this one - he held the hand of Ali Ibn Husayn (‘a), when he was a suckling child - and after him, eight of his descendants, one after another. Till these twelve persons are the successors.63
Fourth
He has Also, narrated: We were returning from Siffin with Amir Al-Mu’minin (‘a) when the army reached a Christian monastery. Then he has described how a monk emerged from the monastery, whose name was Shamun Ibn Hamun from the descendants of Shamoun, successor of ‘Isa (‘a). With him was a book in the script of Shamoun and which was dictated by ‘Isa (‘a) and in that it was mentioned after the description of the Messenger of Allah (S), the vizierate and Caliphate of Amir Al-Mu’minin (‘a) and that he is the Wali of every believer; after him there will be eleven persons from his descendants; the first of them being Shab (Night)bar and the second is Shab (Night)bir and nine descendants of Shab (Night)bir, one after another.
The last of them is one behind whom ‘Isa (‘a) will pray and he named after him one, who will rule and one, who will conceal his religion and one, who will reveal it; and first of them who will appear and fill up the lands of the Almighty Allah with justice and equity and he will become the master of the whole earth. Till Almighty Allah makes him dominant on all religions.
Then he provides the full account of the leaders of deviation and at the end of the report, Sulaym says: The Imam told one of his companions: Arise and translate his book from Hebrew to Arabic.
When the copy was brought, His Eminence said to Imam Hasan (‘a): Bring me that book, which I gave you and read it out, my son. And you, O so and so, look in your copy, which is in my script and it was dictated by the Messenger of Allah (S).
When read it, there was not a single difference in it; as if it was dictated by one person only.64
Reports Of Fazl Ibn Shazan Regarding Hujjat Ibn Ul-Hasan
Fifth
The great and accomplished Shaykh, Abu Muhammad Fazl Ibn Shazan Nishapuri, who wrote 180 books, has narrated from Imam Ali Ridha’ (‘a) and Imam Muhammad at-Taqi (‘a) and he passed away during the last period of Imam Hasan al-’Askari (‘a) and the Imam invoked mercy for him. In his book of Ghaibah, entitled Astabat al-Rajaa, he has narrated from Hasan Ibn Mahbub from Ali Ibn Riyab that he said: Narrated to me Abu ‘Abd Allah (‘a) a lengthy tradition from Amir Al-Mu’minin (‘a) and at the end of it, His Eminence mentioned the mischiefs of the last period of time till the appearance of Dajjal; then he said: Then will appear the ruler of rulers and the eliminator of the infidels, the expected ruler, in whose occultation the intellects are baffled. And he is your ninth descendant, O Husayn! He will appear between the Rukn and Maqam and will be victorious over the entire world; and he will not leave any low grade one on the earth.
Fortunate would be the believers, who survive till his time and are present in his days and who meet his people.
Sixth
It is Also, narrated from Ibn Abi Umair from Hammad Ibn ‘Isa from Abi Shoba Halabai from Abu ‘Abd Allah (‘a) from his father, Muhammad Ibn Ali, from his father, Ali Ibn Husayn from his uncle, Hasan Ibn Ali Ibn Abi Talib (‘a) that he said: I asked my grandfather, the Messenger of Allah (S) regarding the Imams who will come after His Eminence.
He replied: The Imams after me would be same as the number of Bani Israel chiefs, that is twelve; the Almighty Allah has bestowed to them my intelligence and insight and you, O Hasan, are from them!
I asked: O Messenger of Allah (S), when will the Qa’im of us, Ahl Al-Bayt (‘a) appear?
He replied: it is not but, O Hasan, that his simile is like that of Judgment Day, which Allah has kept confidential from the folks of the heavens and the earth. Judgment Day will not come, but all of a sudden.65
Seventh
He has Also, narrated from Abdur Rahman Ibn Abi Najran from Asim Ibn Hamid from Abu Hamza from Abu Ja’far (‘a) that he said: The Messenger of Allah (S) said to Amir Al-Mu’minin (‘a): O Ali, very soon the Quraish will express what they have concealed. They will unite to oppress and dominate you. Thus, if you get helpers, you must do Jihad with them and if you don’t get supporters, restrain your hands and preserve your life. Thus, indeed being martyred is destined for you and know that my son will take revenge from them in the world on you and your children and devotees; they will oppress and the Almighty Allah will involve them in a severe circumstance in that world.
Salman al-Farsi said: O Messenger of Allah (S), who will do this?
He replied: The ninth from the descendants of my son, Husayn. He would appear after a prolonged occultation. Then he will announce the command of God and make apparent the religion of God and take revenge from the enemies of God and fill up the earth with justice and equity as it would be fraught with injustice and oppression.
Salman asked: When will he appear, O Messenger of Allah (S)?
He replied: No one is aware of this, except the Almighty Allah; but is having some signs; some of which are the call from the sky and the sinking of a group in the east, the west and in Baidha.66
Eighth
He has Also, narrated from Safwan Ibn Yahya from Abu Ayyub Ibrahim from Abu Ziyad Khazzaaz from Abu Hamza Ath-Thumali from Abu Khalid Kabuli that he said: I came to the house of my master, His Eminence, Ali Ibn Husayn Ibn Ali Ibn Abi Talib (‘a) and saw before the Imam a scroll, which he was examining and weeping bitterly.
I asked: May my parents be sacrificed on you, O son of Allah’s Messenger (S), what is mentioned in this scroll? His Eminence replied: This is a copy of the tablet, which the Almighty Allah sent to His Messenger as a gift. The tablet, which contained the name of God, His Messenger, name of Amir Al-Mu’minin (‘a), the name of my uncle, Hasan Ibn Ali (‘a), the name of my father, my name and name of my son, Muhammad Al-Baqir, and name of his son, Ja’far as-Sadiq, name of his son, Musa al-Kadhim, name of his son, Ali Ridha’, name of his son, Muhammad at-Taqi, name of his son, Ali an-Naqi, name of his son, Hasan Zaki and his son, Hujjatullah and the Qa’im bi Amrillah and the revenger of the enemies of Allah; who will have a long occultation; he will appear after that and fill up the earth with justice and equity as it would be fraught with injustice and oppression.67
Ninth
He has Also, narrated from Muhammad Ibn Sinan from Mufazzal Ibn Umar from Jabir Ibn Yazeed Ju’fi from Saeed Ibn Musayyab from Abdur Rahman Ibn Samra that he said: the Messenger of Allah (S) said: When the Almighty Allah created Prophet Ibrahim (‘a), he lifted the veil from his eyes. He saw a light at the side of the Arsh.
He asked: O Lord, what are these lights?
The Almighty Allah said: They are My chosen ones from My creatures.
Then he saw a light on their side. He asked: O Lord, what is this light?
The Almighty Allah replied: He is Ali, the helper of My religion.
At the side of those two lights, were three more lights. He asked: What are these lights?
Reply came: They are the lights of Fatimah, daughter of Muhammad, and Hasan and Husayn, sons of Fatimah and Ali Ibn Abi Talib (‘a).
He asked: O my Lord, I can see nine lights, which are surrounding the five lights.
Voice came: They are Ali Ibn al-Husayn, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, Ali Ibn Musa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and Hujjat Ibn al-Hasan, who will reappear after his occultation from his Shi’a and supporters.
Ibrahim (‘a) asked: O my Lord; I can see numerous lights that are surrounding them, which none can enumerate, except You; what are those lights?
The Almighty Allah replied: They are the lights of their Shi’a and the Shi’a of Ali Ibn Abi Talib (‘a), who is the Amir al-Mu’minin.
Ibrahim asked: Through what can the Shi’a of Amir Al-Mu’minin (‘a) be recognized?
The Almighty Allah replied: Fifty-one units of prayers; that is they should pray 51 Rakats of prayer in twenty-four hours; and recite the Bismi-Llah aloud; that is to recite it in ritual prayer and supplicating in ritual prayer before genuflection (Ruku) and to place the forehead on the dust after ritual prayer and wearing a ring in the right hand.
Ibrahim asked: O the Almighty Allah, please make me a Shi’a of Amir Al-Mu’minin (‘a).
Reply came: O Ibrahim, We have included you among the Shi’a of Ali Ibn Abi Talib (‘a).
That is why the Almighty Allah revealed in the Holy Qur’an regarding Prophet Ibrahim:
وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ
“And most surely Ibrahim followed his way” (37:83).
Mufazzal said: It is narrated to us that when Prophet Ibrahim perceived that his end was near, he narrated this tradition to his companions and went into prostration. His soul was taken while he was prostrating.68
Tenth
He has Also, narrated from Abdur Rahman Ibn Abu Najran from Asim Ibn Hamid from Abu Hamza Ath-Thumali and has Also, narrated from Hasan Ibn Mahbub from Abu Hamza Ath-Thumali from Saeed Ibn Jubair from ‘Abd Allah Ibn Abbas that he said: The Messenger of Allah (S) said: When I was taken up to the heavens, I reached the Farthest Lote Tree (Sidrat al-Muntaha) I was addressed by the Almighty Allah: O Muhammad.
I replied: Here I am (Labbaik), O my Lord.
The Almighty Allah said: I did not send any Prophet to the earth, without fixing the period of his prophethood, except that he left in his place a proof as his successor for the guidance of his Ummah after him and in order to guard the law of religion - thus, I have appointed Ali Ibn Abi Talib (‘a) as your Caliph and the Imam of your nation, then Hasan, that is I have fixed that after Ali your Caliph and the Imam on your nation will be Hasan; and after him, Husayn; then Ali Ibn al-Husayn, after him, Muhammad Ibn Ali, then Ja’far Ibn Muhammad, Musa Ibn Ja’far, then Ali Ibn Musa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and then Hujjat Ibn al-Hasan al-’Askari (‘a).
O Muhammad, raise your head.
When I raised my head, I saw the luminosities of Ali, Hasan, Husayn and nine descendants of Husayn; and Hujjat, that is the master of the time glowed among them the brightest as if a brilliant star.
Then the Almighty Allah said: These are the Caliphs and My proofs on the earth; and the Caliphs and your successors after you. Thus, fortunate would be one, who is devoted to them and woe be on one, who is inimical to them.69
Eleventh
He has Also, narrated from Muhammad Ibn Abu Umair and Ahmad Ibn Muhammad Ibn Abu Nasr from Aban Ibn ‘Uthman Ahmar from Aban Ibn Taghlib from Akrama from ‘Abd Allah Ibn Abbas that he said: A Jew named Nathal came to the Messenger of Allah (S) and asked: O Muhammad, I want to ask you about some things, which are troubling me since a long time. If you reply correctly, I will accept Islam at your hands. His Eminence said: O Abu Ammara, ask.
He asked: O Muhammad, describe your God to me.
His Eminence said: It is not possible to describe the Almighty Allah, except through what He has described Himself. How can the One and only Creator be described whom perceptions fail to understand and the conjecture fail to reach, and imaginations fail to limit Him and the vision fails to encompass His power?
He is greater than that He may described in words. He is far in nearness and near in remoteness - that is near and far is one and the same in His knowledge - He is bestowed the how-ness to how-ness. Thus, it cannot be said that how He is and where He is and from where does He bestow; thus, it cannot be said where He is.
The intellects fail to comprehend Him, that is it must be known that condition and security is created from Him and they have come into being through His power, thus, He is One; that multiplicity cannot be imagined in His being and He is not a compound of parts and He is self-sufficient; that is, He does not have a body, that it can be said that He is between layers. And the Almighty Allah is such that all the creatures bow down in His court and beseech to Him for the fulfilments of their needs and wishes.
In brief, His Eminence said: The Almighty Allah is One and He is self-sufficient; like He has described Himself and others cannot describe Him as He has said:
لَمْ يَلِدْ وَلَمْ يُولَدْ
“He begets not, nor is He begotten”(112:3).
وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ
“And none is like Him” (112:4).
Nathal said: You are right, O Muhammad. Now, tell me what you said God is one and there is no one like Him. Is it not that God is one and man is Also, one and oneness of God is like the oneness of man?
His Eminence replied: The Almighty Allah is one, singular in meaning; He was one and alone since eternity. There was nothing with Him and He is limitless and without dimensions. He was like this since eternity and He would be like this forever.
And the human being is dual unity that he is not the true oneness; he has body, dimension and soul and it is not that similarity is in the meaning and not in other than the meaning. That is no one is His partner in the meaning of oneness.
Nathal said: You are right, O Muhammad. Now, tell me who is your successor? Because there was no prophet, except that he had a successor and our Prophet, Musa made a bequest in favour of Yusha Ibn Nun.
His Eminence replied: Yes, I will inform you of it; indeed, my successor after me is Ali Ibn Abi Talib (‘a) and after him, my two grandsons, Hasan and Husayn (‘a) and after him nine from the descendants of Husayn; who are the Imams of the righteous.
Nathal said: Name them, O Muhammad!
His Eminence replied: Yes, after Husayn, his son Ali is his successor and Caliph; and when the Caliphate and successorship of Ali ends, his son Muhammad will be the Imam; and when the Caliphate and successorship of Muhammad ends, his son Ja’far will be the Imam; and when the Caliphate and successorship of Ja’far ends, his son Musa will be the Imam; and then will be Ali, and then Muhammad son of Ali and then Ali son of Muhammad and then Hasan son of Ali and then Hujjat Ibn al-Hasan; these are the twelve Imams same as the number of the chiefs of Bani Israel.
Nathal said: Where would they be located in Paradise?
He replied: With me in my grade.
He said: I testify that there is no god, except the Almighty Allah; and I testify that you are the Messenger and Prophet of God; and I testify that they are the successors after you and indeed, I have seen this in the previous heavenly scriptures. Thus, tell me O Messenger of Allah (S), about your twelfth successor.
His Eminence replied: He will go into occultation till they will not see him till a time will come when nothing will remain, except the name of Islam; and no Qur’an, except Qur’an in name; and at that time the Almighty Allah will permit him to appear.
After that Nathal trembled and then rose up saying to the Holy Prophet (S): Benedictions on you, O best of the prophets and blessings of Allah be on your successors after you, who are pure of all defects and sins; and praise be on Allah, who is the Lord of the worlds.70
In some traditional reports there are additions after this tradition in such a way that Nathal recited a poetic composition in praise of the Holy Prophet (S) and the twelve Holy Imams (‘a).
Twelfth
He has Also, narrated from Fadhdhala Ibn Ayyab from Aban Ibn ‘Uthman from Muhammad Ibn Muslim from Abu Ja’far (‘a) that he said: the Messenger of Allah (S) said to Amir Al-Mu’minin (‘a): I am having more discretion on believers than they have on themselves. After that you, O Ali, is having discretion on believers more than they have on themselves. After you, Hasan is having discretion on believers more than they have on themselves. After him Imam Husayn (‘a) is having discretion on believers more than they have on themselves. After him Ali Ibn Husayn is having discretion on believers more than they have on themselves. And after him, Muhammad Ibn Ali is having discretion on believers more than they have on themselves.
And after him Ja’far Ibn Muhammad is having discretion on believers more than they have on themselves. And after him Musa Ibn Ja’far is having discretion on believers more than they have on themselves. After him Ali Ibn Musa is having discretion on believers more than they have on themselves. After him Muhammad Ibn Ali is having discretion on believers more than they have on themselves. After him Ali Ibn Muhammad is having discretion on believers more than they have on themselves. After him Hasan Ibn Ali is having discretion on believers more than they have on themselves. And after him Hujjat Ibn al-Hasan is having discretion on believers more than they have on themselves. With whom will end successorship and he will go into occultation for a lengthy period of time; after which he will appear and fill up the earth with justice and equity as it would be fraught with injustice and oppression; and praise be to Allah.71
Thirteenth
He has Also, narrated from Muhammad Ibn Hasan Wasti from Zafar Ibn Hudhail from Sulaiman Ibn Mehran Amash from Mauriq from Jabir Ibn ‘Abd Allah al-Ansari that he said: A Jew named Jundal Ibn Junada came to the gathering of the Holy Prophet (S); he was a Jew of Khyber.
He asked: O Muhammad, inform me about what is not for Allah and what is not with Allah and what Allah does not know.
His Eminence replied: That which is not for Allah is a partner and that which is not with Allah is injustice and that which Allah does not know is the statement of you Jews: that Uzair is the son of God; by Allah, Allah does not know of any of His sons.
Jundal said: I bear witness that there is no god, except Allah, and that you are truly the Messenger of Allah.
After that he said: O Messenger of Allah (S), I saw Musa Ibn Imran in dream and he said: O Jundal, embrace Islam at the hands of Muhammad and become inclined to the successors after him and remain attached to them and become aloof from those, who are inimical to them. Since the Lord of the worlds gave me good sense and I came to you and became honoured with Islam. Please inform me about the circumstances of your successors, so that I may become attached to them.
His Eminence said: O Jundal, my successors after me are equal to the chiefs of Bani Israel.
Jundal said: I have seen that there were twelve chiefs of Bani Israel.
His Eminence said: Yes, my successors after me, who are the Imams, are twelve in number.
Jundal said: Will they be present at one and the same time?
He replied: They will not live at one and the same time. On the contrary, they will become Imams one after another. You will not be able to live, till three of them.
Jundal said: Please inform me about their names.
His Eminence said: You will meet the chief of the successor and the inheritor of the knowledge of the prophets and the progenitor of the pious Imams, Ali Ibn Abi Talib (‘a) after me. And after him, his two sons, Hasan and Husayn (‘a). So become attached to them and the ignorance of the ignorant should not lure you. When the next Imam, Ali Ibn Husayn will be born, your death will approach you and your last food on the earth will be a draught of milk.
Jundal said: O Messenger of Allah (S), what is the name of your successors after Ali Ibn Husayn (‘a), the Imams of Muslims?
The Holy Prophet (S) said: After the Imamate and successorship of Ali Ibn Husayn, his son, Muhammad Ibn Ali, entitled Al-Baqir will take over Imamate; and after him is Ja’far, entitled as-Sadiq; after him, his son, Musa entitled al-Kadhim; and after him, his son, Ali entitled Ridha’; and after him, his son Muhammad, entitled Taqi; and after him, his son, Ali, entitled an-Naqi; and after him, his son, Hasan entitled Zaki; and after him will be the Imam, who would go into occultation.
Jundal said: O Messenger of Allah (S), would Hasan go into occultation.
He replied: No, it is Hujjat, his son. He will go into a prolonged occultation.
Jundal asked: What would be his name?
The Messenger of Allah (S) replied: His name will not be mentioned till the Almighty Allah makes him reappear.
Jundal asked: Indeed, Musa gave me glad tidings about you and your successors, who will be from your progeny. After that the Messenger of Allah (S) recited the following verse:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا
“Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange” (24:55).
Jundal said: O Messenger of Allah (S), who would he fear?
His Eminence replied: During the time of each of them, there will be a Shaitan, who will harass him and give him trouble. When the Almighty Allah accords permission to the Hujjat, he will appear and purify the earth from oppressors and fill the earth with justice and equity as it would be fraught with injustice and oppression. Fortunate would be those, who are patient during his occultation and fortunate will be those, who remain steadfast on his practice and on his love and devotion. They are the ones, whom the Almighty Allah has described in His Book:
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ َ
“Those who believe in the unseen” (2:3)
On another occasion, He has described them as follows:
أُولَٰئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
“These are Allah’s party: now surely the party of Allah are the successful ones” (58:22).
Jabir said: After that Jundal Ibn Jundah lived till the time of Imam Husayn (‘a). Then he went to Taif and fell ill there. In that illness he asked for milk and took a drought of it and said: This is the promise, which the Messenger of Allah (S) made to me; that my last food in the world will be a gulp of milk. After that he passed away and was buried in Taif, at a place famous as Kura. 72
Fourteenth
He has Also, narrated from Hasan Ibn Ali Ibn Saalim from his father, from Abu Hamza Ath-Thumali from Saeed Ibn Jubair from ‘Abd Allah Ibn Abbas that he said: The Messenger of Allah (S) said: When the Almighty Allah created the universe, He glanced at the folks of the earth; that is glanced with the glance of knowledge; so He chose me from all the people and bestowed prophethood to me and sent me as messenger to the worlds. Then he glanced the second time at the folks of the earth and selected Ali and bestowed Imamate to him, and appointed him for my brotherhood, successorship, Caliphate and vicegerency.
Thus, Ali is from me and I am from Ali. And he is the husband of my daughter and the father of my two sons: Hasan and Husayn.
Then he said; Know that the Almighty Allah has made him and me as the proofs on His creatures and placed in the loins of Husayn, who would protect my commands and fulfil my will.
And he said: The ninth of the Imams from the progeny of Husayn, is the Qa’im of my Ahl Al-Bayt and the al-Mahdi of this Ummah. In looks and speech, he resembles me most among all the people. Indeed, he shall reappear after a prolonged occultation and deviating bewilderment.
Apparently, deviating bewilderment implies that during his time people would be in confusion because of the prolongation of his occultation in such a way that they will not remain steadfast on belief in him and will deviate from the right path.
Then he said: And he shall be helped with the support of Allah and he will be backed with divine angels. Then he would fill the earth with equity and justice as it would have been fraught with injustice and tyranny.73
Fifteenth
He has Also, narrated from Ali Ibn Hakam from Ja’far Ibn Sulaiman Zabai from Saeed Ibn Tareef from Asbagh Ibn Nubatah from Salman al-Farsi that the Messenger of Allah (S) delivered a sermon to us and said: People, I am about to leave you soon to the unseen. I advise you regarding my progeny, that be nice to them and refrain from innovation in religion. As every innovation in religion is a deviation and the folks of deviation will certainly be in Hell.
O people, one, who cannot see the sun should become attached to the moon. One, who is lost and cannot see the moon should become attached to the Faraqdain74 and when he cannot see Faraqdain, he should become attached to the bright stars after me. Know that my words are the words of Allah. Thus, do not disobey God in what He has ordered you. God knows I have conveyed to you whatever He commanded me to. And I take Allah as witness over myself and on you.
Salman said: When the Holy Prophet (S) descended from the pulpit, he went to the house of Ayesha. I came to him and said: May my parents be sacrificed on you, O Messenger of Allah (S), I heard you say: One, who cannot see the sun should become attached to the moon. One, who is lost and cannot see the moon should become attached to the Faraqdain75 and when he cannot see Faraqdain, he should become attached to the bright stars after me. I guess that there is some secret in this statement.
The Holy Prophet (S) replied: You are right, Salman!
I said: Please explain to me who are the sun, moon, Faraqdan and the bright stars?
He replied: I am the sun and Ali is the moon; and when you don’t find me, become attached to Ali after me. As for Faraqdan: they are Hasan and Husayn. When you don’t have the moon, you must become attached to them. And as for the bright stars: they are the nine Imams from the progeny of Husayn, the ninth of them being their al-Mahdi.
Then the Holy Prophet (S) said: They are my successors and Caliphs after me. The righteous Imams as many as the number of the tribes of Yaqub (‘a) and the companions of ‘Isa (‘a).
I said: Please mention their names, O Messenger of Allah (S).
He said: The first of them and their chief is Ali Ibn Abi Talib (‘a) and after him, my grandsons, Hasan and Husayn and after him, Ali Ibn Husayn Zayn al-’Abidin, and after him Muhammad Ibn Ali, splitter (Al-Baqir) of the knowledge of the prophets; and after him as-Sadiq, Ja’far Ibn Muhammad; and after him al-Kadhim, Musa Ibn Ja’far; and after him Ridha’, Ali Ibn Musa; who will be martyred in a far-off land. After him, his son, Muhammad and after him, his son, Ali; and after him, his son, Hasan and after him, his son, Hujjat Qa’im, who is the awaited one during his occultation and who will be obeyed during his reappearance.
These are my descendants (Itrah); they are my flesh and blood. Their knowledge is my knowledge and their command is my command. One, who troubles me about them will not be given my intercession by the Almighty Allah.76
Sixteenth
He has Also, narrated from ‘Uthman Ibn ‘Isa from Abu Hamza Ath-Thumali from Aslam from Abu Tufayl from Ammar Ibn Yasir that he said: When it the time of the passing away of The Messenger of Allah (S), he summoned Amir Al-Mu’minin (‘a) and spoke in private with him for a long time. After that his blessed voice rose up and he said: O Ali, you are my successor and inheritor and the Almighty Allah has bestowed my knowledge and perception to you. So, when I pass away, enmities would become apparent against you, which are concealed in the breasts of my people, and they will usurp your rights.
Thus, Lady Fatimah az-Zahra’ (‘a) wept and Imam Hasan (‘a) and Imam Husayn (‘a) Also, began to cry.
The Messenger of Allah (S) said to Fatimah: O the best of the ladies, why are you weeping?
She replied: Father, I fear the time after your passing away.
He said: I give you glad tidings that the first of my Ahl Al-Bayt to meet me after my passing away will be you. Do not cry and do not aggrieve, as you are the best of the ladies of Paradise your father is the best of the prophets and your cousin is the best of the successors; and your two sons are the best of the youths of Paradise and from the progeny of Husayn will the Almighty Allah bring out nine purified Imams and from us is the al-Mahdi of this Ummah.77
Seventeenth
He has Also, narrated from Hasan Ibn Ali Ibn Fadhdhal from ‘Abd Allah Ibn Bukair from Abd al-Malik Ibn Ismail Asadi from his father from Saeed Ibn Jubair that he said: They said to Ammar Ibn Yasir: What impelled you to adopt devotion for Ali Ibn Abi Talib (‘a)?
He replied: The Almighty Allah and the Messenger impelled me and indeed the Almighty Allah revealed clear verses about him and the Messenger of Allah (S) issued numerous traditions in his favour.
They asked: Will you not tell something about what the Holy Prophet (S) said in his favour?
Ammar said: Why should I not inform you, while I am aloof from those, who have concealed the truth and expressed falsehood?
After that he said: I was with the Messenger of Allah (S) when I saw Ali (‘a) in some battles, in which he had eliminated some standard bearers of Quraish. So, I said to the Messenger of Allah (S): Indeed, Ali has fulfilled the right of Jihad in the path of the Almighty Allah.
His Eminence said: What can prevent him from this? Indeed, he is from me and I am from him and he is my heir and he is the judge and ruler of my religion; and the fulfiller of my promise. He is my Caliph after me. And if he had not been there, the pure believer would not have been recognized during my lifetime and after me.
Fighting him is fighting me and fighting me is fighting the Allah. Peace with him is peace with me and peace with me is peace with Allah.
The Almighty Allah will bring out from his progeny the guided Imams.
Know that, O Ammar, that the Almighty Allah had made vow to me that He has granted me twelve Caliphs and Ali is one of them and he is the first of them and he is the best of them.
I said: Who is the second, O Messenger of Allah (S)?
He replied: The second of them Hasan Ibn Ali Ibn Abi Talib (‘a). The third is Husayn Ibn Ali Ibn Abi Talib (‘a). The fourth is Ali Ibn Husayn (‘a), who is the embellishment of the worshippers. The fifth is Muhammad Ibn Ali and after him, his son, Ja’far and after him, his son, Musa, and after him, his son, Ali; and after him, his son, Muhammad; and after him, his son, Ali; and after him, his son, Hasan and after him, his son, who will be concealed from the people in a prolonged occultation and this is the meaning of the statement of the Almighty Allah that He said:
قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ
“Say: Have you considered if your water should go down, who is it then that will bring you flowing water?” (67:30).
After that he will reappear and fill the earth with justice and equity as it would be fraught with injustice and oppression.
O Ammar, soon after me will mischief appear. And when this happens, you must follow Ali and the party of Ali as Ali is with truth and the truth is with Ali. Soon you will fight on his side against the oath-breaker and the rebels and you will be killed by a rebellious group and your last food on the earth will be a draught of milk.
Saeed Ibn Jubair said: It happened exactly as the Holy Prophet (S) had informed.78
Eighteenth
He has Also, narrated from Muhammad Ibn Abu Umair (r.a.) from Ghiyath Ibn Ibrahim from Abu ‘Abd Allah (‘a) from his father, Muhammad Ibn Ali (‘a), from his father, Ali Ibn Husayn (‘a) from his father, Husayn Ibn Ali (‘a) that he said: They asked Amir Al-Mu’minin (‘a) regarding the statement of the Messenger of Allah (S): I leave among two weighty things, the Book of Allah and my progeny (Itrati); that who comprise the progeny of Messenger of Allah (S)?
He replied: I and Hasan and Husayn and nine Imams from the progeny of Husayn and the ninth of them is their al-Mahdi. They will not separate from the Book of Allah, the Mighty and Sublime and the Book of Allah will not separate from them till they meet the Messenger of Allah (S) at his cistern; that is Hawza Kawthar.79
Nineteenth
He has Also, narrated from ‘Abd Allah Ibn Jabla from ‘Abd Allah Ibn Mustanir from Mufazzal Ibn Umar from Jabir Ibn Yazeed Ju’fi from ‘Abd Allah Ibn Abbas that he said: I entered the Masjid of the Messenger of Allah (S) while Imam Hasan (‘a) was atop the shoulders of the Prophet and Imam Husayn (‘a) was on his knees. He kissed them repeatedly and said: O Lord, love those, who love them and be hateful to those, who are inimical to them.
He asked: O Ibn Abbas, as if I can see white and black mixed together, that is the hair of his beard; that it is smeared in blood and he is calling for help, but no one will help him.
I asked: Who will commit this act?
He replied: The most evil man of my Ummah, whom the Almighty Allah will not grant my intercession.
After that he said: O Ibn Abbas, one, who performs the Ziyarah of Husayn, while being cognizant of his rights; that is who regards him as the Imam to whom obedience is necessary, the Almighty Allah will write for him the reward of a thousand Hajjs and a thousand Umrahs.
Know that: one, who performs the Ziyarah of Husayn, it is as if he has performed my Ziyarah, and one, who performs my Ziyarah, it is as if he has visited Allah. And it is the right of Allah that He will not punish him with Hellfire.
Know that: Prayers are accepted under his dome and the cure of illnesses is through the dust of his grave. The Imams will be from his progeny.
Ibn Abbas said: I said: O Messenger of Allah (S), how many Imams are there after you?
His Eminence replied: Same as the number of the tribes of Yaqub and the chiefs of Bani Israel and the companions of Prophet ‘Isa (‘a).
He said: I asked: How many were the tribes, the chiefs and the companions?
He replied: They were twelve and the Imams after me are (also) twelve; the first of them being Ali Ibn Abi Talib (‘a); and after him, my two grandsons: Hasan and Husayn; and when the Imamate of Husayn concludes; his son, Ali will be the Imam. After him, his son, Muhammad will be the Imam; and after him will be his son, Ja’far, and after him his son, Musa will be the Imam; and after him, his son, Ali will be the Imam; and after him, his son, Muhammad will be the Imam; and after him, his son, Ali will be the Imam, and after him, his son, Hasan will be the Imam and after him, his son, Hujjat (‘a) will be the Imam.
He said: O Messenger of Allah (S), I have heard names, which I never heard before.
The Holy Prophet (S) said: They are the Imams after me even though they might be suppressed; and they are the trustees of divine knowledge and they are the Infallibles and the chiefs and the chosen ones.
O Ibn Abbas, one, who comes on Judgment Day having cognition of their rights, I will hold his hand and take him to Paradise.
O Ibn Abbas, one, who denies them or rejects one of them; it is as if he has denied me and has rejected me; and one, who denies me, it is as if he has denied.
O Ibn Abbas, soon people will be inclined to the right and the left and when this happens, you keep following Ali and his party. Indeed, Ali is with truth and the truth is with Ali and the two of them will not separate till they reach me at Hawza Kawthar.
O Ibn Abbas, devotion to him is devotion to me and devotion to me is devotion to the Almighty Allah. Fighting him is fighting me and fighting me is fighting Allah. Being hateful to him is being hateful to me and being hateful to me is being hateful to Allah.
After that the Holy Prophet (S) recited the following verse:
يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ
“They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. (9:32).80
Twentieth
He has Also, narrated from Hasan Ibn Mahbub from Malik Ibn Atiyyah from Saabit Ibn Dinar from Abu Ja’far (‘a) that he said: Husayn Ibn Ali (‘a), a night prior to his martyrdom said to his companions: One day the Messenger of Allah (S) said to me: O my son, soon they will send you to Iraq and will make you halt at a land called Amura and Karbala’ and you will be martyred there and some people shall be martyred with you.
Indeed, time is near for the promise of the Messenger of Allah (S) to me to come true and tomorrow I will go to His Eminence. Thus, if anyone wishes, he may leave tonight without any restraint.
And the Imam emphasized and exaggerated regarding this, but they were not prepared to return and they said: By God, we will not leave you till we Also, reach where you would be.
When the Imam witnessed such respect from him, he said: Glad tidings to you for Paradise! By Allah, after what was revealed on me, I will hesitate as much as Allah, the Mighty and the High wanted. Then the Almighty Allah will bring out you and me when our Qa’im reappears; then he will take revenge from your and my enemies. You will see them in chains and fetters, involved in different chastisements.
They asked His Eminence: Who is your Qa’im, O son of Allah’s Messenger (S)?
He replied: He is the seventh of my descendants, Muhammad Ibn Ali Al-Baqir and he is Hujjat Ibn al-Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja’far Ibn Muhammad Ibn Ali, my son and he is the one, who will have a long occultation, after which he will reappear and fill the earth with justice and equity as it would be fraught with injustice and oppression.81
Twenty-First
He has Also, narrated from Safwan Ibn Yahya (r.a.) from Ibrahim Ibn Abi Ziyad from Abu Hamza Ath-Thumali from Abu Khalid Kabuli that he said: I came to my chief, Ali Ibn Husayn Ibn Ali Ibn Abi Talib (‘a) and said: O son of Allah’s Messenger (S), please inform about one, whose obedience the Almighty Allah has made obligatory and necessitated for people to follow after the Messenger of Allah (S).
His Eminence said: O Kabuli, indeed those in authority whom the Almighty Allah has made as Imams and made it necessary for people to follow are: Amir Al-Mu’minin (‘a); after that my uncle Hasan; then my father, Husayn (‘a); then the matter of Imamate came to him. Then the Imam fell silent.
Then I said: My chief, they have narrated to us from Amir Al-Mu’minin (‘a) that the earth is never devoid of the Proof of Allah on the people. Thus, who is the Divine Proof and Imam after you?
He replied: My son, Muhammad whose name in the past scriptures is Al-Baqir; he will split knowledge. He is the Divine Proof and Imam after me; and after Muhammad, his son, Ja’far, whose name for the folks of the heavens is as-Sadiq.
I asked: My chief, why his name is as-Sadiq, while all of you are truthful?
He replied: My father narrated to me from his father that the Holy Prophet (S) said: when my son, Ja’far Ibn Muhammad Ibn Ali Ibn Husayn Ibn Ali Ibn Abi Talib (‘a) will be born, name him as as-Sadiq; as his fifth descendant, named Ja’far will falsely claim Imamate in audacity against the Almighty Allah and attribute lies to him. Thus, he is Ja’far Al-Kadhdhab in the view of the Almighty Allah, who has attributed falsehood on Allah and claimed something he is not deserving of and he will oppose his brother and be jealous to his brother and he is one, who will intend to expose the secret of Allah, the Mighty and Sublime near the occultation of the Wali of the Almighty Allah.
At that moment, the Imam wept much and said: “As if I can see Ja’far Al-Kadhdhab helping the tyrant of the time to search for the Wali of Allah. He will spy on him and not knowing about the birth of Imam Qa’im, will become the executor of his father’s estate and desire to gain an upper hand on the Qa’im and to eliminate him; and will be greedy for his inheritance, till he usurps it wrongfully.”
Abu Khalid said: I said: O son of Allah’s Messenger (S), would this really happen?
He replied: Yes, by Allah, indeed it is written with us in a book in which are mentioned the hardships, which will occur on us after the Messenger of Allah (S).
Abu Khalid said: I said: O son of Allah’s Messenger (S), what will happen after that?
He replied: After that there will be a long occultation of the Wali of Allah and the twelfth successor of the Messenger of Allah (S).
O Abu Khalid, indeed the people during the period of his occultation, who believe in his Imamate and who await his reappearance, are superior to the people of every time, because Allah has bestowed them intellects, understanding and recognition for that which is unseen by them as if it is before them during that time the Almighty Allah will accord them the rank of those who fight armed Jihad in the company of the Messenger of Allah (S). They are the sincere from the aspect of truth and the Shi’a from the aspect of truthfulness and the callers to the religion of Allah, the Mighty and Sublime secretly and openly.
And he said: Awaiting for the deliverance is the best of felicities.82
Twenty-Second
He has Also, narrated from Ali Ibn Hakam (r.a.) from Saif Ibn Umaira from Alqama Ibn Muhammad Hadhrami from Imam Ja’far as-Sadiq (‘a) that he said: The Imams are twelve.
I asked: O son of Allah’s Messenger (S), please mention their names to me, may my parents be sacrificed on you.
He replied: From the past Imams are Ali Ibn Abi Talib (‘a), Hasan, Husayn, Ali Ibn Husayn, Muhammad Ibn Ali (‘a) and after them I am.
I asked: Who will come after you, O son of Allah’s Messenger (S)?
He replied: I have made bequest in favour of my son, Musa; and he is the Imam after me.
I asked: Who is the Imam after Musa?
He replied: His son, Ali, called as Ridha’ and he will be buried in a land far away from home in Khorasan. After him, his son, Muhammad. After him, his son, Ali and after him, his son Hasan and after him, his son, al-Mahdi (‘aj). And when he reappears, three hundred and thirteen persons will gather around him equal to the fighters of Badr and when the time of his reappearance approaches, the sword in the scabbard will come out automatically and call out: O Wali of God, arise and eliminate the enemies of God.83
Twenty-Third
He has Also, narrated from Sahal Ibn Ziyad Adimi from Abd al-Azim Ibn ‘Abd Allah Hasani that he said: I came to my chief, Ali Ibn Muhammad, that is Imam Ali an-Naqi (‘a). When the Imam saw me, he said: Welcome to you, O Abu al-Qasim; you are truly our devotee.
I said: O son of Allah’s Messenger (S), I wish to present my religious beliefs to you. If you find them correct, please certify them, so that I can meet my Lord with them.
His Eminence said: You may mention your beliefs, O Abu al-Qasim.
I said: I say that Allah, the Mighty and the High is one and He has no equal and He is beyond the two limits of invalidation and comparison. And He is not a body and He is not a form and He is not having dimensions and He is not matter. He, exalted be His majesty is the one, who gives the bodies, the giver of forms, the bestower of dimensions and material. He is the Lord of everything and the master and creator of it all.
I say that Muhammad is His servant and Messenger and he is the seal of the prophets and there is no prophethood after him till Judgment Day.
I say that his religious law is the seal of all the religious laws and there is no new Shariat after his Shariat till Judgment Day.
I say that the Imam, Caliph and Wali Amr after him is Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) and after him, his son, Hasan; and after him, Husayn; then Ali Ibn al-Husayn, then Muhammad Ibn Ali, then Ja’far Ibn Muhammad; then Musa Ibn Ja’far, then Ali Ibn Musa; then Muhammad Ibn Ali; then you, O my master.
Imam (‘a) said: After me the Imam, Caliph and Wali Amr is my son, Hasan; then what will be the condition of people regarding the successor after him?
I said: Why is that, master?
He replied: Because they will not see his person and it will not be lawful for them to utter his name, till he reappears and fills the earth with justice and equity as it would be fraught with injustice and oppression.
Abd al-Azim (‘a) said: So, I said: I confess to the Imamate of Imam Hasan and also, admit to his successor and say that those who love these Imams are in fact devotees of Almighty Allah.
And their enemies are the enemies of God. Their obedience is obedience of God. Their disobedience is disobedience of God.
I say that Mi’raj is a fact, and the questioning of the grave is truth; and the Paradise is a fact and the Hell is a fact. And the Sirat is a fact and the Mizan is a fact and Judgment Day, which is to come, is a fact and there is no doubt in it; and the Almighty Allah will raise all those who are in the graves.
I say that the obligatory duties after the Wilayat of Allah, Messenger and the Imams, is prayer, Zakat, Fasting, Hajj and Jihad, Amr Ibn Maroof and Nahy Anil Munkar.
Imam (‘a) said: O Abu al-Qasim, by Allah, the belief which you have and which you have presented is the religion of Allah. It is the religion which He has liked for His servants. Thus, remain firm on that on which the Almighty Allah has made you steadfast in the life of the world and in the hereafter.84
Twenty-Fourth
He has Also, narrated from Muhammad Ibn Abd al-Jabbar that he said: I asked my master, Hasan Ibn Ali (‘a): O son of Allah’s Messenger (S), may I be sacrificed on you; I wish to know who is the Imam and Divine Proof after you?
His Eminence said: The Imam and Divine Proof after me is my son, who is the namesake of the Messenger of Allah (S) and is having the same Kuniyyat. He is the seal of the Divine Proofs and His last Caliph.
I asked: Through whom would he be born?
He replied: From the daughter of the son of Caesar, the ruler of Rome. Know that he will be born in the near future. Then he will go into a long occultation and then he will reappear and eliminate the Dajjal. Then he would fill up the earth with justice and equity as it would be fraught with injustice and oppression. And it is not lawful for anyone to mention him by his name and Kuniyyat before his reappearance.
He said: Divine benedictions be on him.85
Twenty-Fifth
He has Also, narrated from Ahmad Ibn Ishaq Ibn ‘Abd Allah Ashari that he said: I heard Imam Hasan al-’Askari (‘a) say: Praise be to that God, who did not take me up before He showed my successor to me, who is the most resembling to the Messenger of Allah (S) in form and behavior.
The Almighty Allah will protect him during the period of his occultation and after that He will make him reappear. Then he would fill up the earth with justice and equity as it would be fraught with injustice and oppression.86
Twenty-Sixth
He has Also, narrated from Muhammad Ibn Ali Ibn Hamza Ibn al-Husayn Ibn Ubaidullah Ibn Abbas Ibn Ali Ibn Abi Talib (‘a) that he said: I heard Imam Hasan al-’Askari (‘a) say: The Wali of God and the Proof of God on the servants of God and my Caliph after me was born circumcised on the eve of the 15th Sha’ban 255 at dawn. The first of those who washed him was Rizwan, the caretaker of Paradise along with some proximate angels who washed him with the water of Kawthar and Salsabeel. After that my aunt, Hakima Khatoon, daughter of Muhammad Ibn Ali Ridha’ (‘a) washed him.
They asked Muhammad Ibn Ali, the narrator of this tradition regarding the mother of the Master of the Time.
He said: His mother was Malika, who was sometimes called as Susan and sometimes as Raihana; and Saqeel and Narjis were Also, her names.87
Twenty-Seventh
He has Also, narrated from Ibrahim Ibn Muhammad Ibn Faras Nishapuri that he said: When Amr Ibn Auf, the governor dared to eliminate me and he was most keen to eliminate the Shi’a, I received information of it. I was extremely frightened and I said farewell to my family and friends and came to the house of Imam Hasan al-’Askari (‘a). I bid farewell to him as well and was intending to flee from there. When I came to his house, a saw a child seated beside the Imam, whose face was like a full moon. I was mesmerized at his luminosity and almost forgot the peril I was in.
He said: O Ibrahim, there is no need for you to flee; very soon the Almighty Allah will secure you from his mischief.
My astonishment increased. I asked Imam Hasan (‘a): May I be sacrificed on you, who is this child who has informed me of my inner thoughts?
His Eminence said: He is my son and my Caliph after me. And he is the one, who will go into a long occultation. And he will reappear after the earth is filled with injustice and inequity and he would fill the earth with justice and equity.
I asked the Imam the name of that chief. He said: He is having the name and Kuniyyat of the Prophet and it is not lawful for anyone to mention his name and Kuniyyat till the Almighty Allah makes his rule apparent. Thus, keep confidential, O Ibrahim what you saw and heard today, except from those who deserve it.
So, I recited benedictions on him and his forefathers and came out extremely elated at the grace of the Almighty Allah and I was having complete trust in what I had heard from His Eminence, the Master of the Age (‘a).
Thus, my uncle, Ali Ibn Faras, gave the good news that Mu’tamid, the Abbaside Caliph sent his brother, Abu Ahmad and commanded him to eliminate Amr Ibn Auf. So, Abu Ahmad apprehended him and hacked him to pieces.88
Twenty-Eighth
He has Also, narrated from Abu Muhammad ‘Abd Allah Ibn Husayn Ibn Saad Katib that he said: Imam Hasan al-’Askari (‘a) said: Bani Umayyah and Bani Abbas eliminated us for two reasons:
One is that they knew that they are not rightful for Caliphate and they feared that we would claim Caliphate and it will assume its proper place.
The second reason is that they were aware of the widely narrated traditional reports that the decline of the power of the tyrants and oppressions shall occur at the hands of our Qa’im and they had no doubt that they were tyrants and oppressors.
Thus, they tried to eliminate the Ahl Al-Bayt of the Messenger of Allah (S) and to destroy the progeny of His Eminence due to greed; they tried to prevent his birth and to eliminate him after he was born. That is they adopted extremism in eliminating the Ahl Al-Bayt of the Messenger of Allah (S) with the hope that perhaps that the Imam does not come into existence or if he comes into existence, he may be killed so that rulership may not go out of their hands.
So, the Almighty Allah refused to expose the matter of His Eminence to one of the tyrants, except that He should complete His effulgence even though the polytheists may hate it.89
Twenty-Ninth
He has Also, narrated from Fadhdhala Ibn Ayyub from ‘Abd Allah Ibn Sinan that he said: My father asked His Eminence Abu ‘Abd Allah, Ja’far as-as-Sadiq (‘a) regarding the just ruler.
His Eminence said: He is the one, whose obedience the Almighty Allah has made obligatory after the prophets and messengers on all the men and jinns and he is the ruler after rulers till it will end at the twelfth ruler.
A man from the companions said: Please describe for us who he is, O son of Allah’s Messenger (S).
Imam (‘a) replied: He is the one regarding whom the
Almighty Allah said:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ
“O you who believe! obey Allah and obey the Apostle and those in authority from among you” (4:59).
And he is the last of them. He is the one that ‘Isa (‘a) will descend during his time and pray behind him. And he is the one, who will eliminate Dajjal and the Almighty Allah will conquer the easts and wests of the earth at his hands and his rule will be prolonged till Judgment Day.90
It is appropriate to mention here the tradition which this Shaykh has narrated from Muhammad Ibn Abu Umair and Safwan Ibn Yahya, both have narrated from Jamil Ibn Darraj from Imam Ja’far as-Sadiq (‘a) from his forefathers from Amir Al-Mu’minin (‘a) that he said: Islam and the just ruler are twins; it is not proper for one to be without the other. Islam is the base and the just ruler is the protector of that base. That which has no base is destroyed. And one, who has not protector is destroyed.
From this aspect when our Qa’im will pass away, no trace of Islam will remain. And when no trace of Islam remains, there will remain no trace of the world.91
Thirtieth
He has Also, narrated from Muhammad Ibn Abu Umair (r.a.) from Umar Ibn Uzniya from Zurarah from Abu Ja’far (‘a) that he said: Indeed, the Almighty Allah created fourteen lights fourteen thousand years before He created anything else. And those fourteen lights are from our souls.
A person asked the Imam: O son of Allah’s Messenger (S), who are those fourteen lights?
He replied: They are Muhammad, Ali, Fatimah, Hasan, Husayn and the Imams from the progeny of Husayn (‘a), the last of them being the Qa’im; who will rise up after his long occultation. Then he will eliminate Dajjal and purify the earth from every injustice and oppression.92
Thirty-First
He has Also, narrated from Hasan Ibn Ali Ibn Fadhdhal and Ibn Abu Najran from Hammad Ibn ‘Isa from ‘Abd Allah Ibn Muskan from Aban Ibn Taghlib from Sulaym Ibn Qays Hilali from Salman al-Farsi that he said: The Messenger of Allah (S) said: O people, shall I not give you the glad tidings of the al-Mahdi?
They said: Please give.
His Eminence said: Thus, know that the Almighty Allah will raise in my Ummah a just ruler and a fair Imam, who would fill the earth with justice and equity as it would be fraught with injustice and oppression. And he is the ninth descendants of my son, Husayn. His name is same as mine and his Kuniyyat is same as mine.
Know that there is no pleasure in life after him. And his kingdom will not end, except forty days prior to Judgment Day.93
Report Of Ibn Zayyat From Imam Husayn (‘A)
Thirty-Second
In Kifayat al-Muhtadi94, it is mentioned in the account of al-Mahdi as it is narrated from the book of Ghaibah of Hasan Ibn Hamza Alawi Tabari that said Shaykh Abu Ali Muhammad Ibn Himam (r.a.) in the book of Nawadir al-Anwar that: Informed us Muhammad Ibn ‘Uthman Ibn Saeed Zayyat (r.a.) that: I heard my father say that he asked Abu Muhammad, Imam Hasan al-’Askari (‘a) regarding the meaning of a tradition, which his forefathers have narrated; that the earth will never be devoid of a Divine Proof on the creatures till Judgment Day. Certainly one, who dies without recognizing the Imam of his time, dies the death of Ignorance.
His Eminence said: This is a fact and it is as clear as the day.
This tradition is Also, clear and evident.
They asked: O son of Allah’s Messenger (S), who is the Divine Proof and Imam after you.
He replied: My son is the Imam and Divine Proof after me. One, who dies without recognizing him, dies the death of Ignorance. That is he is like one, who died prior to the period of Islam and who died an infidel.
Know that he will have an occultation, during which the ignorant will be confused and the deniers will be destroyed and those who predict the date of his reappearance will be liars. After that he will reappear. As if I can see the standards, which shine above him near Kufa.95
This Shaykh Abu Ali is one of our well-known scholars and this book is well-known as Kitab al-Anwar. Majority of tradition scholars have quoted from it and Shaykh Shahid Awwal has repeatedly narrated from it in his collections. Muhammad Ibn ‘Uthman and his father are from the well-known deputies of the Imam.
Report Of Mas’oodi Regarding Imam Az-Zaman (‘A)
Thirty-Third
In Isbat al-Wasiyyah,96 Ali Ibn Husayn Mas’oodi has narrated from Saad Ibn ‘Abd Allah from Harun Ibn Muslim from Masada through his chains of narrators from Imam Musa al-Kadhim (‘a) that the Messenger of Allah (S) said: Indeed, Allah, the Mighty and Sublime chose Friday from all the days; and the Shab (Night) al-Qadr from all the nights; the month of Ramadhan from all the months; and He chose me from the messengers and chose from me Ali and chose from Ali, Hasan and Husayn and chose from him nine persons, the ninth of them being their Qa’im. He is their apparent and their hidden.
Thirty-Fourth
He has Also, narrated from Himyari from his chains of narrators from Ibn Abu Umair from Saeed Ibn Ghazwan from Abu Baseer from Abu Ja’far Al-Baqir (‘a) that he said: From us after Husayn there are nine persons, the ninth of whom is their Qa’im and he is the most excellent of them.97
Thirty-Fifth
He has Also, narrated from Himyari from Umayyah Ibn Qaisi from Haitham Tamimi that he said: Abu ‘Abd Allah said: When the following three names come in sequence: Muhammad, Ali and Hasan; the fourth of them is their Qa’im.98
Thirty-Sixth
He has Also, narrated from the same chain of narrators from Abu Safayah from Jabir Ju’fi from Abu Ja’far Al-Baqir (‘a) from Jabir Ibn ‘Abd Allah al-Ansari that he said: “One day I came to Lady Fatimah (‘a) and before her was a tablet from which an amazing light emanated. There were twelve names in this tablet. Three on the outer side and three on the inner, three in the end and three in one direction. Thus, there were twelve names in all. I asked: Whose names are these? She replied: These are the respected names of successors, the first of whom is my cousin, and eleven shall be from my progeny. The last of them will be Qa’im, bliss of Allah be on them all. Jabir says: I saw the name of Muhammad at three places and Ali at four places.”99
Thirty-Seventh
He has Also, narrated from Himyari from Ahmad Ibn Hilal from Muhammad Ibn Abu Umair from Saeed Ibn Ghazwan from Abu Baseer from Abu ‘Abd Allah (‘a) that he said: The Messenger of Allah (S) said: The Almighty Allah chose Friday from all the days; and the Shab (Night) al-Qadr from all the nights; the month of Ramadhan from all the months; and He chose the prophets from the people and He chose the messengers from the prophets; and He chose me from the messengers and chose from me Ali (‘a) and chose from Ali, Hasan and Husayn (‘a) and chose from him the successors who destroy the distortion of the extremists and the doubts of the doubt creators and the statements of the ignorant; the ninth of them being their inner one, he is their apparent and their Qa’im.100
Thirty-Eighth
He Also, said: Informed me Himyari from Muhammad Ibn ‘Isa from Nazar Ibn Suwaid from Yahya Halabi from Ali Ibn Abu Hamza that he said: I was with Abu Baseer and with us was a freed slave of Abu Ja’far. He narrated to us that the Holy Imam (‘a) said: From us are twelve Mohaddath and the Qa’im. He the seventh after me.
Abu Baseer arose and came to the Imam and asked: I testify that I heard from Abu Ja’far (‘a) that he mentioned this statement to me forty years ago.101
Thirty-Ninth
He has Also, narrated from Himyari from Muhammad Ibn Khalid Kufi from Mundhar Ibn Muhammad Ibn Qabus from Nasar102 Ibn Sindi from Abu Dawood from Thalaba from Abu Malik Jehni from Haaris Ibn Mughira from Asbagh Ibn Nubatah that he said: I went to Amir Al-Mu’minin (‘a) and found him drawing lines on the ground. That is when a person is in deep thought he draws lines on the earth with a stick or fingers.
I said: O Amir Al-Mu’minin (‘a), why do I see you in such a deep thought that you are drawing lines on the ground. Are you inclined to the world?
He replied: No, by Allah, I am definitely not inclined to it, but I was thinking regarding a child, who would be my eleventh descendant. He is the al-Mahdi, who would fill the earth with justice and equity as it would be fraught with injustice and oppression. There is an occultation for him and there will be bewilderment regarding him; in such a way that some will deviate in it and some will be guided.103
Fortieth
He has Also, narrated from Saeed Ibn ‘Abd Allah from Hasan Ibn ‘Isa from Muhammad Ibn Ali from Ali Ibn Ja’far from Imam Musa al-Kadhim (‘a) that he said:
“When the fifth from the sons of the seventh disappears, then by Allah, by Allah, watch your religiosity. Do not allow anyone to remove it from you. It is necessary for the Patron of this Enterprise to disappear until many who believe in this matter turn away from it. It will be a trial from Allah, by which He will try His creation.
I asked: O my chief, who is the fifth of the seventh descendant?
He replied: Your intellects are deficient to understand this; that is to recognize, but if you remain alive, very soon you will reach him.
Maimoon has ended his discourse with these many traditions.104
- 1. Badaias Sanai, vol. 4, p. 67; Al-Umdah, p. 471.
- 2. Tarikh al-Khulafa’, pp. 14-15.
- 3. Fath al-Bari fi Sharh Sahih Bukhari, vol. 13, p. 184.
- 4. Maqtal al-Husayn, vol. 1, pp. 144-145.
- 5. M’iata Manqabah min Manaqib Ali Ibn Abi Talib (‘a) wa al-A’immah min Wuldehi, pp. 64-66.
- 6. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 10.
- 7. Kifayat al-Muhtadi (Selected), pp. 53-54, Tr. 7.
- 8. Usd al-Ghabah, vol. 6, pp. 153-154.
- 9. Al-Istibsar, p. 23; Al-Tara’if, p. 174; Al-Adad al-Qawiyya, p. 88, Bihar Al-Anwar, vol. 36, p. 270.
- 10. M’iata Manqabah min Manaqib Ali Ibn Abi Talib (‘a) wa al-A’immah min Wuldehi, pp. 47-48.
- 11. M’iata Manqabah min Manaqib Ali Ibn Abi Talib (‘a) wa al-A’immah min Wuldehi, pp. 47-48.
- 12. M’iata Manqabah min Manaqib Ali Ibn Abi Talib (‘a) wa al-A’immah min Wuldehi, p. 24.
- 13. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 24-25.
- 14. Khulasa Abaqat al-Anwar, vol. 7, p. 36.
- 15. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 23.
- 16. Actually, it is Sawit.
- 17. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 6-7.
- 18. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 8.
- 19. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 8-9.
- 20. Actually, it is ‘for the misguided’.
- 21. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 12-14.
- 22. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 18-22.
- 23. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 30-31; Bihar Al-Anwar, vol. 46, pp. 173-174.
- 24. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 31.
- 25. And according to the report of Karajaki, after ‘two grandsons’ it is mentioned Hasan owner of highness from him. (Author).
- 26. Since one of the meanings of Ja’far is ‘stream’ (Author).
- 27. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 38; Kanz al-Fawa’id, after p. 256.
- 28. Shawahid an-Nubuwwah, p. 406.
- 29. Shawahid an-Nubuwwah, p. 406.
- 30. Al-Fusool al-Muhimmah fi Marifat al-Ahwal al-A’immah, p. 274.
- 31. Al-Fusool al-Muhimmah fi Marifat al-Ahwal al-A’immah, p. 274.
- 32. Al-Fusool al-Muhimmah fi Marifat al-Ahwal al-A’immah, p. 274.
- 33. Kamal ad-Din wa Tamam an-Na’mah, p. 253; Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 53-55; Ilam al-Wara’ bi ‘Alam al-Huda, vol. 2, pp. 181-183; Tafsir Nur ath-Thaqalain, vol. 1, p. 499; Tafsir Kanz al-Daqaiq, vol. 1, p. 506.
- 34. Fasl al-Khitab, pp. 598-599.
- 35. Kamal ad-Din wa Tamam an-Na’mah, pp. 258-259; Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 144-145; M’iata Manqabah min Manaqib Ali Ibn Abi Talib (‘a) wa al-A’immah min Wuldehi, pp. 167-168; Ihtijaj, vol. 1, pp. 87-88; Bihar Al-Anwar, vol. 27, pp. 119-120.
- 36. Fara’id as-Simtain fi Fadha’il al-Murtaza wa Batool wa Sibtain, vol. 2, pp. 336-337.
- 37. Fara’id as-Simtain fi Fadha’il al-Murtaza wa Batool wa Sibtain, vol. 2, pp. 337-338.
- 38. Manaqib Aali Abi Talib (‘a), vol. 1, p. 254.
- 39. Manaqib Aali Abi Talib (‘a), vol. 1, p. 251.
- 40. Mizan al-I’tidal, vol. 1, p. 574.
- 41. Al-Ma’uzuat Ibn Jauzi, vol. 1, p. 131; Lisan al-Mizan, Ibn Hajar, vol. 2, p. 335.
- 42. Lisan al-Mizan, Ibn Hajar, vol. 2, p. 335.
- 43. Al-Kashf al-Hathith Amman Ramy ba Waza al-Hadith, p. 39.
- 44. Al-Jirah wat Tadil, vol. 3, p. 121 &, vol. 9, p. 201; Al-Ma’uzuat Ibn Jauzi, vol. 3, p. 43.
- 45. Mizan al-I’tidal, vol. 1, p. 103.
- 46. Mizan al-I’tidal, vol. 1, p. 104. In the text, it is mentioned: Abu Dawood said: Curse is applicable in Hadis and Nasai said: He is not trustworthy and honest. This sentence is related to Nasai and not Abu Dawood; as if it was a mistake of the author.
- 47. Mizan al-I’tidal, vol. 1, p. 104.
- 48. Mizan al-I’tidal, vol. 3, p. 665.
- 49. Mizan al-I’tidal, vol. 3, pp. 468-474.
- 50. Mizan al-I’tidal, vol. 4, p. 269.
- 51. Ansab, vol. 4, p. 141.
- 52. Mizan al-I’tidal, vol. 3, p. 642.
- 53. Mizan al-I’tidal, vol. 3, p. 642.
- 54. Mizan al-I’tidal, vol. 3, p. 643.
- 55. Mizan al-I’tidal, vol. 2, p. 66.
- 56. Mizan al-I’tidal, vol. 2, p. 502.
- 57. Actually, in Mizan, in footnotes, Amr is mentioned as Amir.
- 58. Mizan al-I’tidal, vol. 1, p. 206.
- 59. Actually, it is Ibn Hayyan.
- 60. Al-Ghaibah, pp. 101-102.
- 61. Kitab Sulaym Ibn Qays Hilali; Kifayat al-Muhtadi (Selected), p. 17, under the tradition 1.
- 62. Kitab Sulaym Ibn Qays Hilali, pp. 363-364.
- 63. Kitab Sulaym Ibn Qays Hilali, p. 352.
- 64. Kitab Sulaym Ibn Qays Hilali, p. 255.
- 65. Kifayat al-Muhtadi (Selected), p. 28, under the tradition 2.
- 66. Kifayat al-Muhtadi (Selected), pp. 32-33, under the tradition 2.
- 67. Kifayat al-Muhtadi (Selected), p. 43, under the tradition 4.
- 68. Kifayat al-Muhtadi (Selected), pp. 49-50, under the tradition 6.
- 69. Kifayat al-Muhtadi (Selected), pp. 57-58, under the tradition 8.
- 70. Kifayat al-Muhtadi (Selected), pp. 61-63, under the tradition 9.
- 71. Kifayat al-Muhtadi (Selected), pp. 61-63, under the tradition 9. Kifayat al-Muhtadi (Selected), p. 67, under the tradition 10.
- 72. Kifayat al-Muhtadi (Selected), p. 69-71, under the tradition 10.
- 73. Kifayat al-Muhtadi (Selected), p. 77, under the tradition 12.
- 74. Two bright stars in the Ursa Minor.
- 75. Two bright stars in the Ursa Minor.
- 76. Kifayat al-Muhtadi (Selected), pp. 81-82, under the tradition 13.
- 77. Kifayat al-Muhtadi (Selected), p. 85, under the tradition 14.
- 78. Kifayat al-Muhtadi (Selected), pp. 87-88, under the tradition 15.
- 79. Kifayat al-Muhtadi (Selected), p. 91, under the tradition 16.
- 80. Kifayat al-Muhtadi (Selected), pp. 100-101, under the tradition 18.
- 81. Kifayat al-Muhtadi (Selected), pp. 105-106, under the tradition 19.
- 82. Kifayat al-Muhtadi (Selected), pp. 109-110, under the tradition 20.
- 83. Kifayat al-Muhtadi (Selected), p. 119, under the tradition 23.
- 84. Kifayat al-Muhtadi (Selected), p. 129-130, under the tradition 27.
- 85. Kifayat al-Muhtadi (Selected), p. 133, under the tradition 28.
- 86. Kifayat al-Muhtadi (Selected), p. 143, under the tradition 29.
- 87. Kifayat al-Muhtadi (Selected), p. 147, under the tradition 30.
- 88. Kifayat al-Muhtadi (Selected), pp. 160-161, under tradition 32.
- 89. Kifayat al-Muhtadi (Selected), p. 179, under tradition 34.
- 90. Kifayat al-Muhtadi (Selected), p. 292, under tradition 39.
- 91. Kifayat al-Muhtadi (Selected), p. 293, under tradition 39.
- 92. Kifayat al-Muhtadi (Selected), p. 297, under tradition 39.
- 93. Kifayat al-Muhtadi (Selected), p. 307, under tradition 40.
- 94. Kifayat al-Muhtadi (Selected), p. 46, under tradition 2.
- 95. Kifayat al-Muhtadi (Selected), p. 46, under tradition 2.
- 96. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 268.
- 97. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 268.
- 98. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 268.
- 99. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 268.
- 100. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 268.
- 101. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), pp. 269-270.
- 102. Actually, it is Nazar.
- 103. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 270.
- 104. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 270.