If it is said: On what criterion have you justified these reports and claim that Imam al-Kazim (‘a) is dead, whereas the Waqifiya have also narrated a large number of reports, which mention his being alive and that His Eminence is the Qa’im is hinted at. These traditional reports are present in their books and even in books of your scholars. So, how can you reconcile these two types of traditional reports? And with attention to these traditional reports, how can you claim that he is dead?

We would reply: We mentioned these traditional reports by way of information and announcement and not to prove his death from them. It is so, because there exists knowledge of his martyrdom (it is a definite matter) and there is no doubt in it. Like the knowledge of martyrdom of his respected ancestors and one who has doubt in the martyrdom of Imam Musa al-Kazim (‘a), he can also doubt the martyrdom of his respected ancestors and it is possible to doubt the death of anyone whose information of death we have. We have mentioned these traditional reports only to emphasize the information, because a large number of reports create this knowledge for us through evidence, Shari’ah, apparent aspect of Qur’an, consensus and other reasonings. Thus, I mentioned them in this chapter only for emphasis.

As for that, which the Waqifiya have narrated:

(Firstly) All of them are solitary reports and no evidence and reasoning strengthen them; and it is impossible to claim that they are authentic.1

(Secondly) In addition, their narrators have also been targets of ridicule and they were unreliable, and it is not possible to trust their statements and reports.

(Thirdly) With all these explanations all their reports can be interpreted and justified in other ways.

We will quote some of them from Fee Nusratul Waqifa of Abu Muhammad ‘Ali Ahmad Alawi Musavi and explain his discussions.

25- Narrated to me Muhammad Ibn Bashar: narrated to me: Hasan Ibn Sama-a from Aban Ibn Uthman from Fudhail Ibn Yasar that he said: I heard Imam Ja’far as-Sadiq (‘a) say: I and His Eminence, the Qa’im will not be from the same father.

Explanation: First: This is a solitary report and since it is a definite matter proved through other ways; it is not possible to reject it. Therefore, such solitary reports cannot be resorted to.

Secondly: It is possible that the implication of the Imam is that between me and Qa’im there is no relation of father and son; that I and he are not from one and same father. Thus, if it is the first implication that there is no clarification that Musa Ibn Ja’far is Qa’im and in fact why it should not be appropriate that the implication of Imam is someone other than Imam al-Kazim (‘a) [and it is possible that Imam (‘a) implied someone other than Imam al-Kazim (‘a)] as the Fathiya say: Abdullah Aftah, son of Imam as-Sadiq (‘a) is the Imam after him and when this possibility appears, arguing by this report that Imam al-Kazim (‘a) is the Qa’im, is invalid.

Thirdly: We mentioned previously that every Imam, who comes after the previous Imam and gets the office of Imamate, is named as Qa’im. Due to this, Qa’im would be the name of Imam Musa al-Kazim (‘a):2 thus, their claim is incorrect.

Fourthly: Moreover, it is possible that the aim of the Imam was to refute Ismailis who believed in the Imamate of Muhammad Ibn Ismail [grandson of Imam as-Sadiq (‘a)], because Ismail passed away during the lifetime of [his respected father] Imam as-Sadiq (‘a). Thus [with attention to the possibility] the aim of the Imam is that between me and one who is my successor there is no gap of fatherhood as opposed to that which the Ismailiya claim.

And if the aim of the Imam had been that I and Qa’im are not from one father; in that case, the Imam had negated the Imamate of his brothers. We also say that no one has uttered this.

26- Musavi said: Narrated to me ‘Ali Ibn Khalaf Anmati: Narrated to us Abdullah Ibn Wazah from Yazid Saigh: When Imam Musa al-Kazim (‘a) was born, I made a gold ornament for Imam Ja’far as-Sadiq (‘a) and gave it to him as a gift, and when I brought the gift to Imam Ja’far as-Sadiq (‘a), the Imam said: O Yazid, by Allah, you have gifted this ornament to the Qa’im of Aali Muhammad (‘a).

Explanation: In addition to the fact that this is a solitary report, its reporters are also unknown [and no merit is recorded about them]3. Supposing we accept its reporters in this regard, we once more state what we mentioned in the previous explanation that Imam al-Kazim (‘a) is the Imam and leader after Imam as-Sadiq (‘a). [That all the Imams are Qa’im bi Amr - raised up the divine command].

27- Musavi said: Narrated to me Ahmad Ibn al-Hasan Mithami from his father from Abu Sa’id Madayani:4 who heard Imam Muhammad al-Baqir (‘a) say: The Almighty Allah saved Bani Israel from the mischief of Fira’wn through Musa (‘a) and He would save this community from its Fira’wn also through a person named Musa.

Explanation: In addition to the fact that this is a solitary report, its aim is that the Almighty Allah has guided the Ummah to faith in the Imamate of Imam al-Kazim (‘a) and protecting the right of the Imam and saved them [from deviation] as opposed to what the Waqifiya believe.5

28- Narrated to me Hannan Bin Sudair: My father was sealed and Abdullah Ibn Sulaiman Sairafi, Abu Marahif and Saalim Ashal were also seated with him. Abdullah Ibn Sulaiman asked my father:

O Abai Fadhl, do you know that a son is born to Imam Ja'far Sadiq (‘a) and he has named so and so as Musa. Is that right? asked Saalim. Yes, replied Abdullah. Saalim said: By Allah, if this report is correct, it is more pleasing to me than getting 500 dinars for my family, whereas the fact is that al present I am needful even for five dirhams for myself and my family. Abdullah Ibn Sulaiman asked: How is this so important to you? He replied: It has reached to us in traditions that Almighty Allah described Qa’im Aali Muhammad (‘a) to Musa Ibn Imran. Musa pleaded: O Allah, please deem him to be from Bani Israel. Almighty Allah said: This is not possible. After that he pleaded: O Allah, make me among his helpers. It was revealed to him: This is also not possible. After that he pleaded: O Allah, make him my namesake. It was revealed: I have bestowed it to you (that is he would be named as Musa).

Explanation: I don't know what objection and what point exists against us, because the reporter has not narrated from any of the Imams and he has only said that it was reported to him, [Musa means to say that he has quoted the report] and is not the basis that any report, which one receives should be correct and we mentioned previously: One who succeeds the previous Imam and is appointed to Imamate is called as the Qa’im of that Imam and his style should be same as that of the previous Imam. Due to this, it is not possible to reach a definite conclusion through this report.

29- Zaid Shaham etc. have narrated from Saalim6 that he said: I heard Imam Muhammad al-Baqir (‘a) say: The Almighty Allah described the life history of Qa’im Aali Muhammad (‘a) to Musa Ibn Imran; and the tradition goes on as above. We have already discussed about it [this report has also been narrated by other than Zaid Shaham],

30- Narrated to me Bahar Ibn Ziyad Tahan from Muhammad Ibn Marwan that he said: A man asked Imam Muhammad al-Baqir (‘a): May I be your ransom, people say that Amir al-Mu’minin (‘a) said from the pulpit of Kufa: Even if a single day remains from the tenure of the world, Allah, the Mighty and the High, would prolong that day to such an extent that a man from my progeny will appear; he would fill the earth with justice and equity, just as it would have been fraught with injustice and oppression. Imam Muhammad al-Baqir (‘a) said:

Yes, His Eminence said so. He asked: Are you that one? Imam (‘a) replied: No, he would be the namesake of one who split the sea.

Explanation: In addition to the fact that this is a solitary report [like the previous reports], the cause of naming the Imam as the splitter of the sea is that he has risen up for Imamate and if thus he gets political power and it is destined for him he would fill up the earth with justice and equity. [So, splitter of the sea is an allusion of power and rulership of the world] and when the Imam has negated these qualities in himself, it is not due to absence of his eligibility for Imamate and Wilayat, on the contrary it is due to dissimulation (Taqiyyah) from the contemporary ruler.

31- Narrated to me Abu Muhammad Sairafi from Husayn Ibn Sulaiman from Zaris Kanasi from Abu Khalid Kabuli that he said:

I heard Imam Zayn al-’Abidin (‘a) say: Qaroon dressed in red and Fira’wn used to dress in black; and he used to leave his hair loose and they fell on the two sides of his head; and Almighty Allah sent Musa (‘a) with prophethood. And the sons of so and so (Bani Abbas) also dress in black; and leave their hair loose and they fall on the sides of their heads; and Almighty Allah will also destroy them through his namesake (Musa).

32- Through the same chains, Abu Khalid Kabuli said: The topic of Imam Qa’im (aj) was mentioned before Imam Zayn al-’Abidin (‘a). Imam (‘a) said: His name is the name of the scalpel [Musa].

Explanation: Since this is a also a solitary report, our reply is same as we stated before that Imam Musa Ibn Ja’far (‘a), after his respected father, is eligible to hold the office of Imamate and some say that perhaps the aim of the Imam is that one who fulfills what is mentioned in the report and spreads justice and because of his appointment to Imamate, he would be his successor and is from the sons of Imam Musa Ibn Ja’far (‘a). This is the refutation of those who believe that Imam al-Mahdi (aj) is from the sons of Ismail Ibn Ja’far or someone else. That is why the Imam has attributed the qualities of Qa’im (aj) to Imam al-Kazim (‘a) as he is from the sons of Imam al-Kazim (‘a). As it is mentioned: ‘Imamate is in Quraish’ while the aim of this statement is children or the children of children and those who are from the descendants of Quraish.

33- Ja’far Ibn Samaa-a has narrated from Muhammad Ibn al-Hasan from his father, Hasan Ibn Harun that Imam Ja’far as-Sadiq (‘a) said: This son of mine, that is Abul Hasan (Musa), is the Qa’im and this is an inevitable matter and he would fill the earth with justice and equity just as it would have been fraught with injustice and tyranny.

Explanation: The rebuttal of this report is same as that which we mentioned in the above report.

34- Narrated to me Abdullah Ibn Sinan that: I heard Imam Ja’far as-Sadiq (‘a) say: Among the inevitable matters is that this son of mine is the Qa’im of this Ummah and the owner of the sword; and the Imam pointed to Abul Hasan Imam Musa al-Kazim (‘a).

Explanation: We stated before that this indicates his eligibility of this divine post or someone from his descendants who will perform this task.

35- Informed me ‘Ali Ibn Razaqallah from his father, Abul Walid Taraifi that: One night I was with Imam Ja’far as-Sadiq (‘a) when the Imam called his servant and said: Go and call the chief of my children to me. The servant asked: Who is the chief of your children?

Imam (‘a) said: So and so [that is Abul Hasan (‘a)].

Not much time passed that he came with a gown and without a cloak. Till Abul Walid said: The Imam tapped his arm and said: O Aba Walid, as if I can see black flags besides green standards waving above this son of mine. He would be accompanied by companions, who would search out for mountains of iron, and remove every obstacle that they encounter on the way.

I asked: May I be your ransom, this same son?

He replied: Yes, O Aba Walid, this same son would fill the earth with justice and equity, like it would have been filled with injustice and oppression, and he would emulate the practice of ‘Ali Ibn Abi Talib (‘a) and slay the enemies of Allah till Almighty Allah is satisfied.

I asked: This same son?

He replied: This same son. Then he said: Follow him and obey him; testify to him and make him satisfied; indeed, you will meet him soon, if Allah wills.

Explanation: It is that the Imam (‘a) said: As if I can see the standard over the head of this son; that is over his head there is someone who is from his sons. As opposed to what Ismailiya and other different groups say, who think that Mahdi is from them. Due to this, Imam Ja’far as-Sadiq (‘a) metaphorically [and to remove this doubt] has added the quality of being the Qa’im (Qa’imiyat) to Imam al-Kazim (‘a) as seen in the reports quoted above.

Also, Imam (‘a) ordered Abu Walid to obey and testify for Imam al-Kazim (‘a), because he lived up to the time of his Imamate.

36- Narrated to me Abdullah Ibn Jamil from Salih Ibn Abi Sa’id Qummat from Abdullah Ibn Ghalib that: I composed and recited the following Qasida7 to Imam Ja’far as-Sadiq (‘a): "If you had only been our source of hope as I can see.

It is about which we request Almighty Allah for you."

"Not I, but he has these qualities,” he said pointing to his son, Musa.

Explanation: In the first report, we hinted that the aim of Imam is that his son is having that position and not one who may claim this post (like Ismailiya).

37- Narrated to me Abu Abdullah Lizaz from Sarim Ibn Alwan Jokhi: I, Mufaddal, Yunus Ibn Zabyan, Faiz Ibn Mukhtar, Qasim, partner of Mufaddal came to meet Imam Ja’far as-Sadiq (‘a); and his son, Ismail, was also present there. Faiz asked: May I be your ransom, what if we accept monies, which people are having [which they cannot use or spend in any lawful manner] and guarantee to pay more than what we take.8 His Eminence said: There is no problem in it. Ismail said to the Imam: Father dear, you didn’t pay attention to the problem. The Imam said: I did not understand? (many times); I told you to be with me, so that I may understand these problems, but you don’t listen to me. Ismail arose in fury and went away. Faiz said: We thought that he is the Imam after you.

Imam (‘a) said: No, by Allah, it is not so. Then he said: This is the one who is my assistant and deputy in Imamate, and he pointed to Abul Hasan, Musa (‘a), who was asleep. Imam (‘a) took him in his arms and made him sleep on his chest. When he awoke, Imam Ja’far as-Sadiq (‘a) took his hand and said: By God, indeed this son of mine (is the Imam after me). By God, he would fill the earth with justice and equity, just as it would be fraught with injustice and tyranny. Qasim, partner of Mufaddal said: May I be your ransom, this boy?

Imam (‘a) replied: Yes, by God, he is the one; and he would not leave the world till through him the Almighty Allah fills up the earth with justice and equity, just as it would have been fraught with oppression and tyranny, and the Imam swore thrice.

Explanation: As we mentioned before, one who would fill up the earth with justice and equity is from the descendants of Imam al-Kazim (‘a) and not from the descendants of Ismail as some have thought and it is because Imam as-Sadiq (‘a) has accompanied his statement with an oath. He knew that some would start believing that Mahdi (‘a) is from the descendants of Ismail; therefore, he negated this invalid view, so that every kind of doubt and suspicion is removed in this regard.

38- Narrated to me Hannan Ibn Sudair from Ismail [bin Ziyad] Bazzaz that he said: Imam Ja’far as-Sadiq (‘a) said: The master of this affair is the executor of the will, while he is twenty years old. After that Ismail said: No one became the executor of the will of Imam Ja’far as-Sadiq (‘a) who was younger; and Imam al-Kazim (‘a) was of the age, which Imam Ja’far as-Sadiq (‘a) had mentioned.

Explanation: There is no clarification in this report based on the identity of Mahdi. It is only said that he is twenty years old and on one side the narrator has applied the report according to his belief. The statement of the reporter is also not decisive proof. Now if someone [with faith and other inclination] applied the report to someone other than Imam al-Kazim (‘a), he would become like this reporter who claimed as such. Therefore, reasoning through this report is invalid and useless.

39- Narrated to me Ibrahim Ibn Muhammad Ibn Humran from Yahya Ibn Qasim Hazza etc. from Jamil Ibn Salih from Dawood Ibn Zarbi that he said: When Abde Salih, Imam Musa al-Kazim (‘a) was in prison, he summoned me and said: Go to that man, Yahya Ibn Khalid Barmaki and say: So and so says: ‘What is the reason that you should do this; you have made me homeless and separated me from my family and children?’ I went to Yahya and informed him of this. Yahya exclaimed: Zubaida [wife of Harun] is being divorced! He swore many times and said: ‘I wish to pay two million dirhams as ransom and free you!’ I returned to the Imam and mentioned the matter; he said: Go and tell him: So and so says: By God, you will definitely release me or I would leave of my own accord.

Explanation: I don’t know what is concluded from this report and when it proves that Imam al-Kazim (‘a) is Qa’im bil Amr? This report only mentions that if you don’t release me, I would leave on my own and this matter is mentioned under oath; such that if Yahya would not do it, the Imam would do that himself, but he did not. Hence, when Yahya did not release him, he should have come out on his own, which did not happen and it was violation of oath [Due to this, it is not possible to rely on this report].

40- Narrated to me Ibrahim Ibn Muhammad Ibn Humran from Ismail Ibn Mansur Zubali that he said: I heard from a man from Azrat [a province of Syria], aged more than 120 years: I heard from Imam ‘Ali (‘a) from the pulpit of Kufa: As if I can see the son of Hamida that he has filled the earth with justice and equity, like it had been fraught with injustice and oppression.

I arose and asked: Is he from your descendants or from someone else?

Imam (‘a) said: No, he is from my progeny.

Explanation: Yes, the master of this affair [Imam al-Mahdi (aj)] is from the descendants of Hamida, mother of Imam al-Kazim (‘a) and as is mentioned, the Master of the Age (aj) is from the descendants of Fatima (‘a). And in this report there is no evidence that he is the direct son of Hamida, because attributing him to Lady Zahra (S) is same [that is he is from the progeny of Fatima, and not her son; same is the case about Hamida] and that which Imam ‘Ali (‘a) said: He is from me, does not imply that he should be from his loins, and the fact that he is from the progeny of Amir al-Mu’minin (‘a) is sufficient.

41- Narrated to me Ahmad Ibn al-Hasan that: Narrated to me Yahya Ibn Ishaq Alawi from his father that: We came to Imam Ja’far as-Sadiq (‘a) and inquired from him about his successor.

Imam (‘a) said: The same who is with that animal. At that moment Abul Hasan Imam al-Kazim (‘a) was in a section of the house with a lamb and telling it: Prostrate for the God, Who has created you.

After that, Imam Ja’far as-Sadiq (‘a) said: Know that he is the one who would fill the earth with justice and equity, just as it would be fraught with injustice and oppression.

Explanation: The interpretation of the report is that the questioner asked the Imam about someone eligible for this post after him and the Imam (‘a) said: The owner of Bahima [animal], this statement is textual declaration (Nass) on the Imamate of Imam al-Kazim (‘a) and as for the fact that the Imam said: Know that he would fill up the earth with justice and equity, just as it would be fraught with injustice and inequity. Il does not rule out that the aim of the Imam is that one of his descendants would fill up the earth with justice and equity. When this possibility is right, there is no other contradiction in it.

42- Narrated to me Husayn Ibn ‘Ali Ibn Muammar from his father from Abdullah Ibn Sinan that: I heard from Imam Ja’far as-Sadiq (‘a) that he said with regard to change of destiny (Bada) by Allah: That which Almighty Allah gave to the angels, they conveyed it to the prophets and the prophets in turn conveyed to the people [law of religion]. Therefore, in this instance it is not Bada, because it is called definite (Mahtum); and among the definite matters is that this son of mine is the Qa’im.

Explanation: As we have explained, Bada denotes becoming apparent of a matter, which did not exist before, and it is that the Imam said: “Among the definite matters is that my son is the Qa’im’’. He means to say that he is Qa’im bil Amr after his respected father and he also possesses the eligibility for it; without needing to stage an armed uprising, since the discussion was about him.

43- Baqubaqa, brother of Bani Sairafi said: Istakhri Said: I heard Imam Ja’far as-Sadiq (‘a) say: As if I can see the son of Hamida; that he has occupied the position of Imamate and the whole world has humbled before him.

Explanation: This report denotes a descendant of Hamida [and not her direct son].

44- Narrated to me Muhammad Ibn Ataa Zarghama from Khallad Lului that: Narrated to me Sa’id Makki who was a close confidant of Imam Ja’far as-Sadiq (‘a); that Imam (‘a) said: 0 Sa’id, the Imams are twelve; when six of them pass away, Allah, the Mighty and the High would give ease to the seven of them and five persons from us, Ahl al-Bayt (‘a) will be Imams and through the sixth, sun would rise from the west.

Explanation: This report clarifies that Imams are twelve in number; and that which is mentioned after that is the explanation, which the narrator has mentioned according to Ismailiya creed.

45- Narrated to me Hannan Ibn Sudair from Abu Ismail Abras from Abu Basir that he said: Imam Ja’far as-Sadiq (‘a) said: Deliverance is on the seventh (Imam) of us.

Explanation: It is possible that it denotes that the seventh Imam is from his progeny: because the apparent meaning of his statement that: ‘from us’ hints at the holy being of Imam and we also believe that the seventh Imam from Imam as-Sadiq (‘a) is the same Imam Qa’im bil Amr and in the report also it is not mentioned ‘the seventh Imam from us’, thus the objection claimed in this report [which is contradictory to our belief] becomes invalid [as it is according to our belief and not Waqifiya],

46- Narrated to me Abdullah Ibn Jabla from Salma Ibn Jinah from Hazim Ibn Habib that he said: I asked Imam Ja’far as-Sadiq (‘a): My parents are no more, and Almighty Allah has bestowed me with wealth. Shall I spend on charity for them and perform Hajj on their behalf?

Imam (‘a) replied: Yes.

After some time, he said with oath and emphasis: O Aba Hazim, if someone comes to you and tells you that he has participated in the funeral of this Imam, you must not believe him (because he would be a liar).

Explanation: In this report he says: The master of this affair will not leave the world, except after being appointed as Imam, and on one side he is also not named as Qa’im. The style of this report is same as some people believe that the master of the affair has passed away and when time comes for his rising up, the Almighty Allah would make him alive again. On the basis of this the report is in refutation of this group.

47- Narrated to me Abu Muhammad Sairafi from Abdul Karim Ibn Amr from Abu Basir that he said: I heard Imam Ja’far as-Sadiq (‘a) say: As if I can see this son, Abul Hasan, apprehended by Bani so and so [Bani Abbas] and is under their arrest for a long time. Then he is released and he holds the hand of a person from his progeny so that they may convey him to Mount Razawi.9 Explanation: If the apparent meaning of this report is taken, it would be false; because Imam al-Kazim (‘a) was freed from prison the first time. That which is mentioned in this report did not happen; and the next time he was apprehended, he remained in prison till his martyrdom and never came out.

48- Narrated to me Ja’far Ibn Sulaiman from Dawood Sarmi: ‘Ali Ibn Hamza said: Imam Ja’far as-Sadiq (‘a) said: If someone comes to you and says: This son of mine [Imam al-Kazim (‘a)] was unwell and then he died and I participated in his funeral etc, do not believe him, as he would be a liar.

Explanation: Firstly, this report is narrated by Abu Hamza, who is condemned for being Waqifite and soon it will be explained what a Waqifite is.

Secondly, it is possible that the report aims to refute those who claim that he served the Imam during his illness and after the Imam’s martyrdom he gave the funeral bath to him. Since the Imam was in prison it was not possible for anyone to visit him or as mentioned before, a follower of the Imam gave the funeral bath to him, but as most of our scholars believe, his son [Imam ar-Ridha’ (‘a)] performed the final rites of the Imam [which is perfectly correct]. So, the aim of the report is to refute the claims of others.

49- It is narrated from Sulaiman Ibn Dawood from ‘Ali Ibn Abi Hamza that he said: Imam al-Kazim (‘a) said: O ‘Ali, if someone informs you that he was at my bedside in my illness and after my death, he saw me with my eyes closed and took part in my funeral, you must not believe him.

Explanation: We discussed these statements in the previous report.

50- Narrated to me Ayyin Ibn Abdur Rahman Ibn Ayyin that: In the year Imam al-Kazim (‘a) was arrested and imprisoned during the reign of Mahdi Abbaside, Abdullah Ibn Bukair sent me to Abdullah Kahili and said: Convey my greetings to him and ask him if the news of Imam's arrest has reached him or not?

[Till he said:] Convey greetings to him and tell him on my behalf: Thirty years ago, Abul Izar said to me in your Masjid: Imam Ja’far as-Sadiq (‘a) said: The master of the affair of Imamate would be taken to Iraq twice: the first time he would be released soon. He would also be given a considerable compensation; but the second time, he would be imprisoned for a long time and would be released from their clutches all of a sudden.

Explanation: In addition to the fact that the report is solitary, it is possible that it means that by chance, he may escape their clutches, and it was Almighty Allah who transferred the Holy Imam (‘a) to the abode of permanence and now no one could harm or torture him.

On the other hand, it is not mentioned who exactly is the master of affair; therefore, this word is used for Imam al-Kazim (‘a) as well for others than him. Thus, from what reasoning can the quality of master of affair be attributed to him and not to anyone other than him?

51- Narrated to me Ibrahim Ibn Muhammad Ibn Humran and Humran Haitham Ibn Waqid Jazari from Abdullah Rajani that he said: I was with Imam Ja’far as-Sadiq (‘a) when Abde Salih, Imam al-Kazim (‘a) entered and Imam Ja’far as-Sadiq (‘a) said: Ahmad, do that.

I said: May I be your ransom; his name is so and so (Musa)!

He replied: On the contrary, his name is Ahmad and Muhammad. After that he said: 0 Abdullah, indeed the master of the affair will be arrested and imprisoned for a long time. Thus, when they decide to eliminate him, he would pray to Allah, the Mighty and Sublime to release him from their clutches.

Explanation: This report is also of the previous kind, and it is possible that it implies release of the Imam through death and not while alive.

52- Some of our scholars have narrated from Abu Muhammad Bazzaz that he said: Narrated to us Amr Ibn Minhal Qummat from Hadid Sabati from Imam Ja’far as-Sadiq (‘a) that he said: Abul Hasan, Kazim (‘a) will have two occultations: one would be short and the other lengthy. Till the time a person will come to you and report that he has participated in his funeral etc., in that case that person is definitely a liar. My successor will not die till he has fulfilled the duty of his successorship, and the matters of the successor are not taken up, except by the successor and if anyone else performed this duty, he would lose his eyesight.

Explanation: This report is in fact a refutation of one who claims that Imam al-Kazim (‘a) passed away before making bequest. This claim is invalid and absurd and after some time, the Imam did make a bequest; he appointed his legatee, and the legatee also succeeded him, but he did not mention his name only because of the danger to his life.

53- Narrated to us Abdullah Ibn Salam Abu Huraira from Zara from Mufaddal Ibn Umar that he said: I was in the company of Imam Ja’far as-Sadiq (‘a) when Abul Hasan, Musa (‘a) came with Muhammad [his brother] and a little lamb and each of them were pulling at the lamb till Muhammad managed to pull it away and Abul Hasan was shamed and he came and sat down next to me. I took him in my arms and kissed him.

After that Imam Ja’far as-Sadiq (‘a) said: He is your master and Imam; in spite of this, Bani Abbas would arrest him and he would bear hardships from them, but Almighty Allah would release him from their clutches in any way He likes. After that he would go into occultation, till people would start mourning for him and would be extremely terrified.

Then Allah, the Mighty and the High will bestow deliverance of the world and hereafter through his hands.

Explanation: This report mentions that Bani Abbas would apprehend him; it is correct and this is what happened and the Almighty also released the Imam from their clutches through death. His saying: ‘his matter will be concealed, also proved true, because differences arose regarding Imam al-Kazim (‘a) and at the time of the Imam’s demise, eyes were weeping for him. His saying that ‘the Almighty Allah will bring the wellbeing of the world and hereafter of this Ummah through him’ means that success of the religion of the Ummah is in the hands of one who is from his progeny, which implies Imam al-Mahdi (aj) and we have mentioned this many times.

54- Narrated to me Hanan from Abu Abdur Rahman Masudi that he said: Narrated to us: Minhal Ibn Amr from Abu Abdullah Nu’man from Imam Muhammad al-Baqir (‘a) that he said: The Master of the affair [Imamate] would be imprisoned once and also die at a time and flee [escape from prison]

Explanation: The first objection against this report is that he says: ‘die at a time’ this statement is itself against the belief of Waqifiya [who have reasoned through this report].

As for [the second objection regarding] flight, this part of the report is correct, because we also believe as such [that he was freed from the clutches of Bani Abbas through death] and not what the Waqifiya claim. With reference to the fact that no source has mentioned that the Imam escaped from prison and this is something, which they have claimed and no one supports their statement.

But we can interpret the words ‘he will die once’ to mean that a time will come when his remembrance and mention will die [like it would happen in case of Imam al-Mahdi (aj)].

55- Bahar Ibn Ziyad has narrated from Abdullah Kahili that he said: I heard Imam Ja’far as-Sadiq (‘a) say: If someone informs you that my son has fallen ill and that he has witnessed his death and attended his funeral, do not believe him, because there is no option, except that this matter should come to Imam al-Kazim (‘a). Meanwhile Muhammad Ibn Ziyad Tamimi [a companion of Imam Ja’far as-Sadiq (‘a)], who was present in Mecca, heard this and said: O Abu Yahya (agnomen of Abdullah Kahili) by God, this is a great evil.

Kahili replied: Part of God in this matter is greater, while he is an old man, he would be concealed from the people and he would return as a young man, and in this he would be following the practice of Prophet Yunus (‘a).

Explanation: At the most, it is the refutation of those who claim to have performed his last rites. Imam as-Sadiq (‘a) knew how often liars will claim this, since according to the belief of some: one who performed these [last rites of Imam al-Kazim (‘a)] was his son [Imam ar-Ridha’ (‘a)] and according to well-known view, he was the Imam’s slave. Thus, one who claims anything else is a liar. But with regard to the appearance of the master of the affair [Imamate and Wilayat], it would be in form of a youth whereas some would be thinking that he is an old man because of his advanced age.

56- Ahmad Ibn Harith has narrated directly from Imam Ja’far as-Sadiq (‘a) that he said: If the Qa’im arises in these circumstances, people would say: How can this person be the Qa’im, when his bones have also decomposed?

Explanation: They claim that ‘his bones are decayed’ since they are deniers of the survival of Imam Qa’im (aj) during his long age. Some also claim that the Master of the Time (‘a) has passed away and the Almighty Allah has concealed him [from people]. This report refutes these two views.

57- Sulaiman Ibn Dawood has narrated from ‘Ali Ibn Abil Hamza from Abu Basir that he said: I heard Imam Muhammad al-Baqir (‘a) say: In the master of this affair [Imamate] are present four similarities from the practices of the prophets. A similarity with Musa Ibn Imran (‘a), a similarity with Isa Ibn Maryam (‘a), a similarity with Prophet Yusuf (‘a) and also a similarity with Prophet Muhammad (S). The similarity with Musa (‘a) is fear and anticipation; similarity with Yusuf is prison, similarity with Isa (‘a) is that it would be said with regard to him that he is dead: whereas he is alive and present; and finally, a similarity with the Prophet of Islam (S), which is that he would stage an armed uprising.

Explanation: This report is regarding the distinctive qualities of our master [Imam al-Mahdi (aj)]. If it is said: Your master has not been imprisoned. We would say [Yes], He is not imprisoned in a room, but he is imprisoned in a sense that no one has any access to him and especially, no one recognizes him. It is as if he is in prison.

58- ‘Ali Ibn Abdullah has narrated from Zaraa Ibn Muhammad from Mufaddal Ibn Umar that he said: I heard Imam Ja'far Sadiq (‘a) say: Soon Bani Abbas would conspire against this son of mine, but they would never be able to reach him.

Then he said: Neither a woman would mourn for him, nor an official will take him and neither inheritance would remain from him and be distributed, and in the same way there will be no slave girl, which he would leave.

59- Ahmad Ibn ‘Ali has narrated from Muhammad Ibn Husayn Ibn Ismail from Abdur Rahman Ibn Hajjaj that he said: I heard Abu Ibrahim, Imam al-Kazim (‘a) say: So and so [Bani Abbas] would arrest and imprison me. Then he said: Although this matter would be much prolonged, but it would end in a nice way. Explanation of two reports: The statement that Bani Abbas would not be able to touch him means that they would not be able to harm the religion of the Imam and undermine his Imamate; and not that they would be unable to touch the Imam physically and put him into prison, because the facts were opposed to this.

The second report says: If I am imprisoned, it would be prolonged, but it would end in a nice way. This statement means that it would end in the wellbeing of the religion of the Imam.

60- Ibrahim Ibn Mustanir narrates from Mufaddal Ibn Umar that he said: I heard Imam Ja’far as-Sadiq (‘a) say: There are two occultations for the master of this affair; one of them being longer than the other, till it would be said: He has died; and some will say: He is killed. Thus only a few companions of the Imam would remain steadfast on his Imamate, and no one would know about his whereabouts and his circumstances, except a servant, who would perform his errands.

Explanation: This report clarifies that which we believe: Our Imam has two occultations; the first is that in which his reports and letters were recognized [minor occultation] and in the second, which is longer, and his communications have ended.

Now no one is aware about his circumstances, except one who becomes eligible for it, whereas nothing of this sort happened in case of Imam al-Kazim (‘a).

61- ‘Ali Ibn Maaz narrated: I asked Safwan Ibn Yahya: Through which reasoning have you adopted faith in the Imamate of Imam Musa al-Kazim (‘a)? He replied: I prayed the ritual prayer and after that sought counsel (Istikhara) from Almighty Allah and the result was that I got certainty about it.

Explanation: In this report, there is condemnation only of one who has adopted emulation in the matter of beliefs. Even if this matter is correct, it is not a proof for others, except that it is narrated from someone [Safwan Ibn Yahya] who, for his excellence and piety, possessed such an exalted rank as mentioned above.

Therefore, how can he say to the opponent that he adopted faith in his Imamate on the basis of counsel of God (Istikhara)? But if we say that Safwan believed that the questioner is from the ranks of such ignorance that he is beyond the pale of religious obligations, like insanity; then the objection is invalid.

62- ‘Ali Baqbaqa said: I asked Safwan Ibn Yahya10, Ibn Jundab and some of their associates - when an important discussion was going on between them: Through which argument have you believed in the rightfulness of this person [Imam ‘Ali ar-Ridha’ (‘a)]? Do you have a valid argument that I may also accept your word? All of them replied: No, by God, [we don’t have any argument]. He only said: we have also testified [in blind imitation] and gave me the reference of Bazanti;11 till I said: For you the congregation of Shi’a elders is evil that they falsely sent me to that child so that I should accept him and leave you.

Explanation: Our view about this report is same as that which we mentioned in the previous report.

63- One of our scholars [Musavi Waqifiya] asked ‘Ali Ibn Rabat: Have you heard from anyone that Abul Hasan Musa said: My son ‘Ali, is my successor or the Imam after me or said he is with relation to me as I was to my father. Or that he is my Caliph and successor or something to the effect? He replied: No. Explanation: At the most, the point mentioned in this report is that Ibn Rabat said: It is not heard from anyone that Imam al-Kazim (‘a) has mentioned these points.

Whereas not hearing that would not be definite proof that others have also not heard it. We have previously quoted reports about this from those who have heard them. On this basis, their objection is invalid.

64- Abu Bakr Armini asked Abdullah Ibn Mughira: Through which argument have you believed in the Imamate of ‘Ali Ibn Musa? He replied: Salma [a servant of the family of Imam Ja’far as-Sadiq (‘a)] informed that no one in the view of his father [Imam Musa al-Kazim (‘a)] had as much worth and estimation as he was having.

Explanation: The same point that we mentioned in the above two reports is applicable here.

The most peculiar thing is that Waqifiya, through narrating incidents concocted by unknown persons, have made many elders of faith, scholars and pious personages, targets of ridicule and allegations.

The latest of these allegations is cowardice; they were not satisfied, and they take this as proof of corruption of the faith of the elders. This was due to ignorant bigotry and desertion of truth.

Also, even if no opponent, who is attributed knowledge and possesses fame, had narrated this report and derived conclusions from it; due to weakness present in all of them even their mention was improper, because they are narrated by those who are unreliable.

The first proof of the invalidity of the reports of Waqifiya is that no one has relied on them [whether supporter or opponent] as would be mentioned soon and if hardship of discussion, on one who has argued about occultation through these [fabricated] reports, had not been there and circumstances had not straitened him and he had not been compelled to object [by definite proofs], he definitely would not have relied on this nonsense, in the invalidity of which he himself believes.

• 1. Khabar Wahid (solitary report) is a report, whose narrator is a single person as opposed to Khabar Mutawatir, which is a tradition reported through a large number of different channels. Although all reports not coming through multiple channels (Tawatur) are not Khabar Wahid. They may be Mustafiz (extensive narrated). Khabar Mutawatir is informational and that is why it is decisive proof. However, Khabar Wahid is not informational, on the contrary it only creates a possibility. On the basis of this they alone cannot be decisive proofs and basis for reasoning, except if there is an absolute evidence for their correctness. The Late Shaykh Al-Tusi has said with regard to Khabar Wahid: If the reporter is a Twelver Shi’a, Khabar Wahid is decisive proof. Apart from that no Khabar Wahid is decisive proof and it is not possible to reason from it. On the basis of this with regard to reports of Waqifiya it should be said that according to the Late Shaykh, their traditional reports are not reliable since they did not believe in the Imamate of (all) the Imams.
  Khabar and Riwayat are having special classification whose explanation is mentioned in the book, Darayatul Hadith. For further information one can refer to this book.
• 2. In this regard the Late al-Kulayni (r.a.) has reported that Imams are Qa’im bi Amrillah (established by the command of Allah) like for example Khadija says: I asked Imam as-Sadiq (‘a) regarding the Qa’im. The Imam replied: All of us are Qa’im bi Amrillah, one after the other. Refer to Usul al-Kafi, Kitab al-Hujjah, chapter of all Imams are Qa’im bi Amrillah.
• 3. Fadhal Ibn Shazan has said regarding Yazid Saigh: He is a well-known liar (seven reports from him are present in our traditional collections). Some have also considered him to be among companions of Imam Muhammad al-Baqir (‘a). But Late Shaykh Al-Tusi has not mentioned him among companions of Imam Muhammad al-Baqir (‘a) or Imam Ja’far as-Sadiq (‘a). On the basis of this no praise has come with regard to Yazid Saigh. It should be remembered that if a solitary report is from an honest reporter and its context is also correct, it can be relied upon. In other circumstances it is not reliable.
• 4. He was a companion of Imam Ja’far as-Sadiq (‘a).
• 5. Another point worth consideration is that all those who left the path of the Twelve Imams, rejoined the Shi’a faith during the lifetime of Imam ‘Ali ar-Ridha’ (‘a). Some of them are mentioned in the book of Shaykhut Taifa. Therefore, those who believed in the Imamate of Imam ‘Ali ar-Ridha’ (‘a) in fact believed in the Imamate of the Twelve Imams. In other words, those who followed Imam Musa al-Kazim (‘a) and accepted the Imamate of Imam ‘Ali ar-Ridha’ (‘a) upon his statement were saved from deviation. Thus, Imam Musa al-Kazim (‘a) issued the Nass (textual declaration) on the Imamate of Imam ‘Ali ar-Ridha’ (‘a) and saved people from deviation and ended all controversies.
• 6. Twenty reports have come down from this Saalim without the mention of his father. The Late Shaykh Al-Tusi has considered him to be a companion of Imam al-Baqir (‘a).
• 7. Qasida is a poetic composition consisting of couplets in which the first two lines have the same rhyme and then the second line of the subsequent couplets also have the same rhyme. It has a minimum of sixteen couplets. On the basis of this, the above words do not comprise the opening or the ending lines. On the contrary, only lines pertinent to discussion are quoted.
• 8. Perhaps it denotes share speculation or with regard to properties in form of contract.
• 9. It is a mountain near Medina.
• 10. 41 Safwan Ibn Yahya is an important Shi’a reporter of traditions and scholars of science of narrators have mentioned him with respect; like for example, Najjashi has said regarding him: Safwan Ibn Yahya, Abu Muhammad Bajali was a resident of Kufa, a reliable narrator and a respected person. He was a companion of Imam ‘Ali ar-Ridha’ (‘a) and he commanded a respected position with the Imam.
  Kishi has mentioned him among the companions of Imam al-Kazim (‘a) and after Imam al-Kazim (‘a) he became the representative of Imam ar-Ridha’ and Imam al-Jawad (‘a) and commanded a high position from the aspect of piety and religion.
  Shaykh Al-Tusi says: Safwan Ibn Yahya was the most reliable person of his time and the most pious narrator of traditions. He prayed 150 units (rakats) of Prayer every day and fasted for three months and gave Zakat three times a year on his own behalf and on behalf of Abdullah Ibn Jundab and ‘Ali Ibn Nu’man as they had made a covenant in Kaaba that whichever of them will die first, the surviving ones would fulfil the acts of the deceased. Those two passed away and Safwan survived. So, he performed acts on their behalf. He was one of the forty persons who have narrated from companions of Imam Ja’far as-Sadiq (‘a) and he has written many books as well. ‘Ali Ibn Husayn Ibn Dawood al-Qummi has said: I heard from Imam Hadi (‘a) mentioning Safwan Ibn Yahya and Muhammad Ibn Sinan that: May Almighty Allah be pleased with them, because I am pleased with them; and they did not oppose us (Ahl al-Bayt) the least.
  Kishi has considered him among the folks of consensus and mentioned him as the narrator of 1181 reports from Ahl al-Bayt (‘a).
  Safwan Ibn Yahya passed away in 210 A.H. in Medina and Imam Hadi (‘a) gifted his shroud and anointment (Hunut). And ordered Ismail Ibn Musa to recite his funeral prayer. (Mojam Rijal Hadith, Ayatullah Khoei, Vol. 9. Pg. 132-136. Thus, in view of the greatness of this person, it is incorrect to make such allegations against him, therefore the claim made in report 61 and 62 is perfectly clear.
• 11. Ahmad Ibn Muhammad Ibn Abi Nasr Bazanti (died 221 A.H.) was a companion of Imam ar-Ridha’ and Imam al-Jawad (‘a) and possessed a special position with the Imams and has written many books. (Kulliyat lime Rijal, Ayatullah Subhani, Pg. 259)