مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع بَيْنَا أَبِي ع يَطُوفُ بِالْكَعْبَةِ إِذَا رَجُلٌ مُعْتَجِرٌ قَدْ قُيِّضَ لَهُ‏ فَقَطَعَ عَلَيْهِ أُسْبُوعَهُ حَتَّى أَدْخَلَهُ إِلَى دَارٍ جَنْبَ الصَّفَا فَأَرْسَلَ إِلَيَّ فَكُنَّا ثَلَاثَةً فَقَالَ مَرْحَباً يَا ابْنَ رَسُولِ اللَّهِ ثُمَّ وَضَعَ يَدَهُ عَلَى رَأْسِي وَ قَالَ بَارَكَ اللَّهُ فِيكَ يَا أَمِينَ اللَّهِ بَعْدَ آبَائِهِ يَا أَبَا جَعْفَرٍ إِنْ شِئْتَ فَأَخْبِرْنِي وَ إِنْ شِئْتَ فَأَخْبَرْتُكَ وَ إِنْ شِئْتَ سَلْنِي وَ إِنْ شِئْتَ سَأَلْتُكَ وَ إِنْ شِئْتَ فَاصْدُقْنِي وَ إِنْ شِئْتَ صَدَقْتُكَ قَالَ كُلَّ ذَلِكَ أَشَاءُ قَالَ فَإِيَّاكَ أَنْ يَنْطِقَ لِسَانُكَ عِنْدَ مَسْأَلَتِي بِأَمْرٍ تُضْمِرُ لِي غَيْرَهُ قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ مَنْ فِي قَلْبِهِ عِلْمَانِ يُخَالِفُ أَحَدُهُمَا صَاحِبَهُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَى أَنْ يَكُونَ لَهُ عِلْمٌ فِيهِ اخْتِلَافٌ قَالَ هَذِهِ مَسْأَلَتِي وَ قَدْ فَسَّرْتَ طَرَفاً مِنْهَا أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ الَّذِي لَيْسَ فِيهِ اخْتِلَافٌ مَنْ يَعْلَمُهُ قَالَ أَمَّا جُمْلَةُ الْعِلْمِ فَعِنْدَ اللَّهِ جَلَّ ذِكْرُهُ وَ أَمَّا مَا لَا بُدَّ لِلْعِبَادِ مِنْهُ فَعِنْدَ الْأَوْصِيَاءِ قَالَ فَفَتَحَ الرَّجُلُ عَجِيرَتَهُ وَ اسْتَوَى جَالِساً وَ تَهَلَّلَ وَجْهُهُ وَ قَالَ هَذِهِ أَرَدْتُ وَ لَهَا أَتَيْتُ زَعَمْتَ أَنَّ عِلْمَ مَا لَا اخْتِلَافَ فِيهِ مِنَ الْعِلْمِ عِنْدَ الْأَوْصِيَاءِ فَكَيْفَ يَعْلَمُونَهُ قَالَ كَمَا كَانَ رَسُولُ اللَّهِ ص يَعْلَمُهُ إِلَّا أَنَّهُمْ لَا يَرَوْنَ مَا كَانَ رَسُولُ اللَّهِ ص يَرَى لِأَنَّهُ كَانَ نَبِيّاً وَ هُمْ مُحَدَّثُونَ وَ أَنَّهُ كَانَ يَفِدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَسْمَعُ الْوَحْيَ وَ هُمْ لَا يَسْمَعُونَ فَقَالَ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ سَآتِيكَ بِمَسْأَلَةٍ صَعْبَةٍ أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ مَا لَهُ لَا يَظْهَرُ كَمَا كَانَ يَظْهَرُ مَعَ رَسُولِ اللَّهِ ص قَالَ فَضَحِكَ أَبِي ع وَ قَالَ أَبَى اللَّهُ عَزَّ وَ جَلَّ أَنْ يُطْلِعَ عَلَى عِلْمِهِ إِلَّا مُمْتَحَناً لِلْإِيمَانِ بِهِ كَمَا قَضَى عَلَى رَسُولِ اللَّهِ ص أَنْ يَصْبِرَ عَلَى أَذَى قَوْمِهِ وَ لَا يُجَاهِدَهُمْ إِلَّا بِأَمْرِهِ فَكَمْ مِنِ اكْتِتَامٍ قَدِ اكْتَتَمَ بِهِ حَتَّى قِيلَ لَهُ فَاصْدَعْ بِما تُؤْمَرُ وَ أَعْرِضْ عَنِ الْمُشْرِكِينَ‏ وَ ايْمُ اللَّهِ أَنْ لَوْ صَدَعَ قَبْلَ ذَلِكَ لَكَانَ آمِناً وَ لَكِنَّهُ إِنَّمَا نَظَرَ فِي الطَّاعَةِ وَ خَافَ الْخِلَافَ فَلِذَلِكَ كَفَّ فَوَدِدْتُ أَنَّ عَيْنَكَ تَكُونُ مَعَ مَهْدِيِّ هَذِهِ الْأُمَّةِ وَ الْمَلَائِكَةُ بِسُيُوفِ آلِ دَاوُدَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ تُعَذِّبُ أَرْوَاحَ الْكَفَرَةِ مِنَ الْأَمْوَاتِ وَ تُلْحِقُ بِهِمْ أَرْوَاحَ أَشْبَاهِهِمْ مِنَ الْأَحْيَاءِ ثُمَّ أَخْرَجَ سَيْفاً ثُمَّ قَالَ هَا إِنَّ هَذَا مِنْهَا قَالَ فَقَالَ أَبِي إِي وَ الَّذِي اصْطَفَى مُحَمَّداً عَلَى الْبَشَرِ قَالَ فَرَدَّ الرَّجُلُ اعْتِجَارَهُ وَ قَالَ أَنَا إِلْيَاسُ مَا سَأَلْتُكَ عَنْ أَمْرِكَ وَ بِي مِنْهُ جَهَالَةٌ غَيْرَ أَنِّي أَحْبَبْتُ أَنْ يَكُونَ هَذَا الْحَدِيثُ قُوَّةً لِأَصْحَابِكَ وَ سَأُخْبِرُكَ بِآيَةٍ أَنْتَ تَعْرِفُهَا إِنْ خَاصَمُوا بِهَا فَلَجُوا

قَالَ فَقَالَ لَهُ أَبِي إِنْ شِئْتَ أَخْبَرْتُكَ بِهَا قَالَ قَدْ شِئْتُ قَالَ إِنَّ شِيعَتَنَا إِنْ قَالُوا لِأَهْلِ الْخِلَافِ لَنَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِرَسُولِهِ ص إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ إِلَى آخِرِهَا فَهَلْ كَانَ رَسُولُ اللَّهِ ص يَعْلَمُ مِنَ الْعِلْمِ شَيْئاً لَا يَعْلَمُهُ فِي تِلْكَ اللَّيْلَةِ أَوْ يَأْتِيهِ بِهِ جَبْرَئِيلُ ع فِي غَيْرِهَا فَإِنَّهُمْ سَيَقُولُونَ لَا فَقُلْ لَهُمْ فَهَلْ كَانَ لِمَا عَلِمَ بُدٌّ مِنْ أَنْ يُظْهِرَ فَيَقُولُونَ لَا فَقُلْ لَهُمْ فَهَلْ كَانَ فِيمَا أَظْهَرَ رَسُولُ اللَّهِ ص مِنْ عِلْمِ اللَّهِ عَزَّ ذِكْرُهُ اخْتِلَافٌ فَإِنْ قَالُوا لَا فَقُلْ لَهُمْ فَمَنْ حَكَمَ بِحُكْمِ اللَّهِ فِيهِ اخْتِلَافٌ فَهَلْ خَالَفَ رَسُولَ اللَّهِ ص فَيَقُولُونَ نَعَمْ فَإِنْ قَالُوا لَا فَقَدْ نَقَضُوا أَوَّلَ كَلَامِهِمْ فَقُلْ لَهُمْ مَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ فَإِنْ قَالُوا مَنِ الرَّاسِخُونَ فِي الْعِلْمِ فَقُلْ مَنْ لَا يَخْتَلِفُ فِي عِلْمِهِ فَإِنْ قَالُوا فَمَنْ هُوَ ذَاكَ فَقُلْ كَانَ رَسُولُ اللَّهِ ص صَاحِبَ ذَلِكَ فَهَلْ بَلَّغَ أَوْ لَا فَإِنْ قَالُوا قَدْ بَلَّغَ فَقُلْ فَهَلْ مَاتَ ص وَ الْخَلِيفَةُ مِنْ بَعْدِهِ يَعْلَمُ عِلْماً لَيْسَ فِيهِ اخْتِلَافٌ فَإِنْ قَالُوا لَا فَقُلْ إِنَّ خَلِيفَةَ رَسُولِ اللَّهِ ص مُؤَيَّدٌ وَ لَا يَسْتَخْلِفُ رَسُولُ اللَّهِ ص إِلَّا مَنْ يَحْكُمُ بِحُكْمِهِ وَ إِلَّا مَنْ يَكُونُ مِثْلَهُ إِلَّا النُّبُوَّةَ وَ إِنْ كَانَ رَسُولُ اللَّهِ ص لَمْ يَسْتَخْلِفْ فِي عِلْمِهِ أَحَداً فَقَدْ ضَيَّعَ مَنْ فِي أَصْلَابِ الرِّجَالِ مِمَّنْ يَكُونُ بَعْدَهُ فَإِنْ قَالُوا لَكَ فَإِنَّ عِلْمَ رَسُولِ اللَّهِ ص كَانَ مِنَ الْقُرْآنِ فَقُلْ حم. وَ الْكِتابِ الْمُبِينِ. إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فِيها إِلَى قَوْلِهِ إِنَّا كُنَّا مُرْسِلِينَ فَإِنْ قَالُوا لَكَ لَا يُرْسِلُ اللَّهُ عَزَّ وَ جَلَّ إِلَّا إِلَى نَبِيٍّ فَقُلْ هَذَا الْأَمْرُ الْحَكِيمُ الَّذِي يُفْرَقُ فِيهِ هُوَ مِنَ الْمَلَائِكَةِ وَ الرُّوحِ الَّتِي تَنْزِلُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ أَوْ مِنْ سَمَاءٍ إِلَى أَرْضٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى سَمَاءٍ فَلَيْسَ فِي السَّمَاءِ أَحَدٌ

يَرْجِعُ مِنْ طَاعَةٍ إِلَى مَعْصِيَةٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى أَرْضٍ وَ أَهْلُ الْأَرْضِ أَحْوَجُ الْخَلْقِ إِلَى ذَلِكَ فَقُلْ فَهَلْ لَهُمْ بُدٌّ مِنْ سَيِّدٍ يَتَحَاكَمُونَ إِلَيْهِ فَإِنْ قَالُوا فَإِنَّ الْخَلِيفَةَ هُوَ حَكَمُهُمْ فَقُلْ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ إِلَى قَوْلِهِ خالِدُونَ لَعَمْرِي مَا فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ وَلِيٌّ لِلَّهِ عَزَّ ذِكْرُهُ إِلَّا وَ هُوَ مُؤَيَّدٌ وَ مَنْ أُيِّدَ لَمْ يُخْطِ وَ مَا فِي الْأَرْضِ عَدُوٌّ لِلَّهِ عَزَّ ذِكْرُهُ إِلَّا وَ هُوَ مَخْذُولٌ وَ مَنْ خُذِلَ لَمْ يُصِبْ كَمَا أَنَّ الْأَمْرَ لَا بُدَّ مِنْ تَنْزِيلِهِ مِنَ السَّمَاءِ يَحْكُمُ بِهِ أَهْلُ الْأَرْضِ كَذَلِكَ لَا بُدَّ مِنْ وَالٍ فَإِنْ قَالُوا لَا نَعْرِفُ هَذَا فَقُلْ لَهُمْ قُولُوا مَا أَحْبَبْتُمْ أَبَى اللَّهُ عَزَّ وَ جَلَّ بَعْدَ مُحَمَّدٍ ص أَنْ يَتْرُكَ الْعِبَادَ وَ لَا حُجَّةَ عَلَيْهِمْ قَالَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ وَقَفَ فَقَالَ هَاهُنَا يَا ابْنَ رَسُولِ اللَّهِ بَابٌ غَامِضٌ أَ رَأَيْتَ إِنْ قَالُوا حُجَّةُ اللَّهِ الْقُرْآنُ قَالَ إِذَنْ أَقُولَ لَهُمْ إِنَّ الْقُرْآنَ لَيْسَ بِنَاطِقٍ يَأْمُرُ وَ يَنْهَى وَ لَكِنْ لِلْقُرْآنِ أَهْلٌ يَأْمُرُونَ وَ يَنْهَوْنَ وَ أَقُولَ قَدْ عَرَضَتْ لِبَعْضِ أَهْلِ الْأَرْضِ مُصِيبَةٌ مَا هِيَ فِي السُّنَّةِ وَ الْحُكْمِ الَّذِي لَيْسَ فِيهِ اخْتِلَافٌ وَ لَيْسَتْ فِي الْقُرْآنِ أَبَى اللَّهُ لِعِلْمِهِ بِتِلْكَ الْفِتْنَةِ أَنْ تَظْهَرَ فِي الْأَرْضِ وَ لَيْسَ فِي حُكْمِهِ رَادٌّ لَهَا وَ مُفَرِّجٌ عَنْ أَهْلِهَا فَقَالَ هَاهُنَا تَفْلُجُونَ يَا ابْنَ رَسُولِ اللَّهِ أَشْهَدُ أَنَّ اللَّهَ عَزَّ ذِكْرُهُ قَدْ عَلِمَ بِمَا يُصِيبُ الْخَلْقَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ أَوْ فِي أَنْفُسِهِمْ مِنَ الدِّينِ أَوْ غَيْرِهِ فَوَضَعَ الْقُرْآنَ دَلِيلًا قَالَ فَقَالَ الرَّجُلُ هَلْ تَدْرِي يَا ابْنَ رَسُولِ اللَّهِ دَلِيلَ مَا هُوَ قَالَ أَبُو جَعْفَرٍ ع نَعَمْ فِيهِ جُمَلُ الْحُدُودِ وَ تَفْسِيرُهَا عِنْدَ الْحُكْمِ فَقَالَ أَبَى اللَّهُ أَنْ يُصِيبَ عَبْداً بِمُصِيبَةٍ فِي دِينِهِ أَوْ فِي نَفْسِهِ أَوْ فِي مَالِهِ لَيْسَ فِي أَرْضِهِ مِنْ حُكْمِهِ قَاضٍ بِالصَّوَابِ فِي تِلْكَ الْمُصِيبَةِ قَالَ فَقَالَ الرَّجُلُ أَمَّا فِي هَذَا الْبَابِ فَقَدْ فَلَجْتَهُمْ بِحُجَّةٍ إِلَّا أَنْ يَفْتَرِيَ خَصْمُكُمْ عَلَى اللَّهِ فَيَقُولَ لَيْسَ لِلَّهِ جَلَّ ذِكْرُهُ حُجَّةٌ وَ لَكِنْ أَخْبِرْنِي عَنْ تَفْسِيرِ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ عَلِيٌّ ع وَ لا تَفْرَحُوا بِما آتاكُمْ قَالَ فِي أَبِي فُلَانٍ وَ أَصْحَابِهِ وَاحِدَةٌ مُقَدِّمَةٌ وَ وَاحِدَةٌ مُؤَخِّرَةٌ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ عَلِيٌّ ع وَ لا تَفْرَحُوا بِما آتاكُمْ مِنَ الْفِتْنَةِ الَّتِي عَرَضَتْ لَكُمْ بَعْدَ رَسُولِ اللَّهِ ص فَقَالَ‏ الرَّجُلُ أَشْهَدُ أَنَّكُمْ أَصْحَابُ الْحُكْمِ الَّذِي لَا اخْتِلَافَ فِيهِ ثُمَّ قَامَ الرَّجُلُ وَ ذَهَبَ فَلَمْ أَر

Muhammad Ibn Abu Abd Allah and Muhammad Ibn al-Hasan have narrated from Sahl Ibn Ziyad and Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad, both of them from al-Hasan Ibn al-Abbass Ibn al-Harish who has narrated the following from Abu Ja’far al-Thani (‘a):

‘Abu Abd Allah (‘a) has said: ‘Once while my father was walking around the Ka’abah for Tawaf1, a man who had covered his face partially with his turban suddenly came by. He cut out (interrupted) his (‘a) Tawaf and took him (‘a) to a house adjacent to al-Safa2. He sent for me (‘a) also and then we were there three of us.’

‘He said to me (‘a): ‘Welcome, the child (‘a) of the Messenger of Allah (S).' He then placed his hand over my head and said: ‘May Allah (azwj) Place blessings in you, the trustworthy one (‘a) before Allah (azwj) after his ancestors (‘a).' (He then said to my father): ‘O Abu Ja’far (‘a), if you like you may tell me, and if you like I can tell you. If you like you may ask me. Also, if you want I will ask you. If you like, affirm what I will say, and if you want, I will affirm what you (‘a) will say.'

‘The Imam (‘a) said: ‘I like all of it.’ The man then said, 'You must never permit your tongue to answer me with something that is otherwise in your conscience.’ The Imam (‘a) said: ‘That can be the doing of one in whose heart there are two kinds of knowledge, one opposing the other. Allah (azwj) disdains to have the kind of knowledge that is not harmonious.

‘He then said: ‘This is the topic of my question. You just explained one part of it. Tell me about this ‘knowledge’ that is so harmonious and without difference. Who has (knows) it?'

The Imam (‘a) said: ‘The whole of knowledge is before Allah (azwj), Majestic is whose name. The knowledge that people need is with the executor of the will (of prophets). ‘The narrator has said that he (the man) then removed the covering from his face and sat down straight. His face looked more cheerful and he said: ‘This is what I wanted and for this I have come. You think that the ‘knowledge’ that is free of differences is with the executors of the wills of the prophets. How do they know it?’ The Imam (‘a) said: ‘Just as the Messenger of Allah (S) knew it. The Messenger of Allah (S), during his delegation before Allah (azwj) heard whatever was communicated to him (S) Divinely (through Wahy, Divine inspiration).’

‘He then said: ‘You have spoken the truth, O child of the Messenger of Allah (S). I now ask you a more difficult question. Tell me, why does this ‘knowledge’ not appear as it was with the Messenger of Allah (S)?’ ‘Not all Muslims acknowledge the 'A'immah (‘a) as Leaders with Divine Authority. ‘The narrator (‘a) has said that my father (‘a) then smiled and said: ‘Allah (azwj) Disdains to allow those people whom He has not yet tested with belief to have information about His (azwj) knowledge.

Allah (azwj) Commanded His Messenger (S) to endure the sufferings his people caused to him so much so that he (S) would struggle against them only with His (azwj) Permission. Many times, he (S) would withhold matters that might cause disappointment among his people until he (S) was commanded sternly to convey to them the Commandments that he (S) had received and disregard the pagans.

The Holy Qur’an says:

“Preach what you have been commanded to and stay away from the pagans” (15:94).

‘I (‘a) swear by Allah (azwj), had he (S) conveyed the commandments he would have been perfectly safe. He (S), in fact, considered obedience [to Allah (azwj)] and feared the emergence of differences (among his (S) people). For this reason, he (S) would withhold [speaking out about the Divine Authority of 'A'immah (‘a)]. I love that you keep your eye upon the advent of al-Mahdi (the guide and his rise with Divine Authority) of this nation. At such time the angels with the sword of the family of David (‘a) will make the dead spirits of the unbelievers between the heavens and the earth taste the results of their evil deeds and force likewise spirits of the living ones to join the unbelievers.’ He (the man) then drew a sword and said: ‘Here it is. This is one of them.’ ‘The narrator (‘a) has said: ‘Then my father (‘a) said: ‘Yes, that is very true, I swear by the One (azwj) Who Chose Muhammad (S) from among mankind.’

The narrator has said that then the man drew the cover over his face and said: ‘I am Ilyas (‘a). I did not ask you those questions about your issue because I did not know them. I loved this conversation and narration only because they could strengthen your (‘a) followers.

I will tell you about a sign and supporting evidence (of your (‘a) cause). You (‘a) know if they (your followers) choose to debate others with such evidence, your followers will win.’

‘The narrator (‘a) has said that my father (‘a) then said to him: ‘If you like I (‘a) can tell you about it (the sign and evidence).’ The man then said: ‘I wish to hear it from you.’ The Imam (‘a) said: ‘If our (‘a) followers say to those who differ from us (‘a), ‘Allah (azwj) Says to His Messenger:

“We revealed the Qur’an on the Night of Destiny” (97:1).

“Would that you had known what the Night of Destiny is!” (97:2).

“(Worship on) the Night of Destiny is better than (worship) for a thousand months” (97:3).

“On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone's destiny)” (97:4).

“This Night is all peace until the break of dawn” (97:5).

And ask: ‘Did the Messenger of Allah (S) know that (besides) the knowledge of things that would come down at that night or what Jibril would bring to him at other times there is such knowledge that he knew (from other sources)?’

The opposition will say: ‘No, there was nothing the Messenger of Allah (S) knew (from other sources).’

Say to the opposition: ‘Could the Messenger of Allah (S) do anything but to express such ‘knowledge’ that comes on the night of destiny?'

The opposition will say: ‘It was necessary (for the Holy Prophet (S)) to express.’ Say to them: ‘Was there any difference or disharmony in the ‘knowledge’ that the Messenger of Allah (S) had received from Allah (azwj)?'

If the opposition say: ‘No, there was no disharmony.’

Ask them: ‘If one would judge in the name of the laws of Allah (azwj) with disharmony, has one not opposed the Messenger of Allah (by acting on other than what Holy Prophet (S) told him)?’

‘They will say: ‘Yes, he (the follower) has opposed the Messenger of Allah (S).’

However, if they say: ‘No, he (the follower) has not opposed the Messenger of Allah (S).’ They have invalidated their starting point (where they affirmed harmony in the ‘knowledge’ from Allah).’

Say to them: ‘No one knows its interpretation (knowledge from Allah (azwj)) except Allah (azwj) and those (‘a) who are well established in knowledge.’

If they ask: ‘Who are the ones well established in knowledge?’

Say: ‘They are those in whose knowledge there is no disharmony.’

If they ask: ‘Who are they?’

Say: ‘The Messenger of Allah (S) was (one of) such persons (‘a).

And ask them: ‘Did he convey such ‘knowledge’ to his first (Khalifa) successor?’

‘If they say: ‘Yes, the Messenger of Allah (S) did convey it.’

Ask (them): ‘Did the Messenger of Allah die and the Khalifa after him have the ‘knowledge’ free of disharmony?’

If they say: ‘No, there was no such Khalifa with the ‘knowledge’ free of disharmony.’ Say (to them): ‘(this is not logical); the successor of the Messenger of Allah is supported (has the Divine support) and the Messenger of Allah (S) does not appoint a Khalifa who would not judge by the laws of Allah (azwj). The Messenger of Allah (S) will not appoint a Khalifa other than one (who possesses the noble quality of justice) like him, excluding prophet-hood. If the Messenger of Allah (S) did not appoint anyone as Khalifa (executor of his will) for his ‘knowledge’, he (S) (Allah forbid) caused the people of coming generations to go astray.’

‘If the opposition says: ‘The ‘knowledge’ of the Messenger of Allah (S) was from the Holy Qur’an.’

Say (to them): ‘What about the following verses of the Holy Qur’an that speak about the matters (that will occur) after the death of the Holy Prophet (S)?

“I swear by the illustrious Book” (44:2).

“That We have revealed the Qur’an on a blessed night to warn mankind” (44:3).

“On this night, every absolute command coming from Us becomes distinct” (44:4).

“The command that We have been sending” (44:5).

“As a mercy (for the human being) from your Lord” (44:6).

‘If the opposition says: ‘Allah (azwj) Sends (angels and the Spirit) to prophets only.’ Say (to them): ‘These ‘distinct commands’ that come are from the angels and the Spirit, do they come from one heaven to the other heaven? (It is not proper); in the heavens there is no one to whom obedience (to commands) and disobedience would apply.’

‘If the opposition says: ‘They come from the heavens to earth and the people of earth are in dire need of such ‘Commands’!

Say to them: ‘Is it necessary for them (people) to have a leader who would judge among them?’

If they say: ‘The Khalifa will judge for them.’

Ask them about the meaning of the following verse of the Holy Qur’an: ‘

“Allah is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever” (2:257).

‘I (‘a) swear by my life, all those in the heavens and on earth who are under the guardianship of Allah (azwj) are supported (Divinely) and protected. Those who are supported and protected do not make mistakes. All the enemies of Allah (azwj) in the heavens and on earth suffer defeat. Those who are defeated they do not deal in a rightful way. Just as it is necessary that the ‘Commands’ must come from the heavens for the people of earth, in the same way it is necessary to have a Wall [mentioned in (2:257)], one who possesses perfect knowledge (and Divine Authority) to guide the people.

‘If the opposition says: ‘We do not know such a person.’

Say to them: 'Say whatever you may like. Allah (azwj) disdains to leave, after Muhammad (S) the servants without the existence of one who possesses perfect knowledge and Divine Authority.’

‘The narrator (‘a) has said that he (the man) then stopped and said: ‘This, O child of the Messenger of Allah (‘a), is a delicate point.

Consider if they (opposition) would say: ‘The Holy Qur’an is the Divine Authority.' The Imam (‘a) said: ‘Then, I (‘a) will say: ‘The Holy Qur’an does not speak, does not issue Commands or Prohibitions. The people of the Qur’an issue commands and prohibitions.’

I (‘a) would further say: ‘Allah (azwj) Disdains to see a certain affliction (difficult issue) befall the people of earth, and there is no law about it in the Sunnah or a ruling free of differences and it is not in the Qur’an also to solve such difficulty. He (azwj) Disdains to have such a thing in His (azwj) Knowledge or Permit it to take place on earth while there would be nothing in His (azwj) Judgment to stop it (misery of lawlessness) from happening or the means to provide relief.’

‘He (the man) then said: 'Here you gain victory, O child of the Messenger of Allah. I testify that Allah (azwj) certainly Knows what kinds of afflictions and sufferings may befall people of the earth in their lives and in their religion and so forth. He (azwj) then has sent the Holy Qur’an as a guide.

‘The narrator (‘a) has said that the man then said: ‘Do you, O child of the Messenger of Allah (‘a), know what kind of guide it (the Holy Qur’an) is?' Abu Ja'far (‘a) said: ‘Yes, in it there are the general principles of laws and its interpretation (rests with the judge) when judgment is issued.’

He said: ‘Allah (azwj) Disdains to see His (azwj) servant is afflicted with hardships in his religion, his life or his property. He (azwj) Disdains to see that there is no one on His (azwj) earth who can judge and decide truthfully and in the right way to remove the suffering.’ ‘The narrator has said that the man then said: ‘In this matter also you (‘a) have gained victory unless your enemies falsely ascribe lies to Allah (azwj) and say: ‘Allah (azwj) does not have anyone who possesses Divine Authority.’ However, tell me, about the interpretation of the words of Allah:

“... so that you would not grieve over what you have lost nor become extremely happy about what Allah has granted to you....” (57:23).

‘The Imam (‘a) said: ‘It refers to Abu so and so and his people. One of the verses is placed before and the other is placed afterward (two verses on two issues were placed together during the compilation of the existing copy of the Holy Qur’an). ‘Grief over the loss’ refers to the case of (Amir Al-Mu’minin (‘a)), and the Divine position that was particularly for him (‘a) and the words of Allah: ‘... nor become extremely happy about what Allah has granted to you...” refers to the mischief (the government formed) after the death of the Messenger of Allah (S). ‘The man then said: ‘I testify that you (‘a) are the Divine Authority in whose judgment there is no disharmony.’ The man then stood up and went and I did not see him any more’3.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ أَبِي سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَقَالَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْحَسَنِ وَ الْحُسَيْنِ ع فَقُلْتُ لَهُ إِنَّ النَّاسَ يَقُولُونَ فَمَا لَهُ لَمْ يُسَمِّ عَلِيّاً وَ أَهْلَ بَيْتِهِ ع فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ فَقَالَ قُولُوا لَهُمْ إِنَّ رَسُولَ اللَّهِ ص نَزَلَتْ عَلَيْهِ الصَّلَاةُ وَ لَمْ يُسَمِّ اللَّهُ‏ لَهُمْ ثَلَاثاً وَ لَا أَرْبَعاً حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَتْ عَلَيْهِ الزَّكَاةُ وَ لَمْ يُسَمِّ لَهُمْ مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَ الْحَجُّ فَلَمْ يَقُلْ لَهُمْ طُوفُوا أُسْبُوعاً حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَتْ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ نَزَلَتْ فِي عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ فَقَالَ رَسُولُ اللَّهِ ص فِي عَلِيٍّ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ قَالَ ص أُوصِيكُمْ بِكِتَابِ اللَّهِ وَ أَهْلِ بَيْتِي فَإِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ لَا يُفَرِّقَ بَيْنَهُمَا حَتَّى يُورِدَهُمَا عَلَيَّ الْحَوْضَ فَأَعْطَانِي ذَلِكَ وَ قَالَ لَا تُعَلِّمُوهُمْ فَهُمْ أَعْلَمُ مِنْكُمْ وَ قَالَ إِنَّهُمْ لَنْ يُخْرِجُوكُمْ مِنْ بَابِ هُدًى وَ لَنْ يُدْخِلُوكُمْ فِي بَابِ ضَلَالَةٍ فَلَوْ سَكَتَ رَسُولُ اللَّهِ ص فَلَمْ يُبَيِّنْ مَنْ أَهْلُ بَيْتِهِ لَادَّعَاهَا آلُ فُلَانٍ وَ آلُ فُلَانٍ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَهُ فِي كِتَابِهِ تَصْدِيقاً لِنَبِيِّهِ ص إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَكَانَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ فَاطِمَةُ ع فَأَدْخَلَهُمْ رَسُولُ اللَّهِ ص تَحْتَ الْكِسَاءِ فِي بَيْتِ أُمِّ سَلَمَةَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ لِكُلِّ نَبِيٍّ أَهْلًا وَ ثَقَلًا وَ هَؤُلَاءِ أَهْلُ بَيْتِي وَ ثَقَلِي فَقَالَتْ أُمُّ سَلَمَةَ أَ لَسْتُ مِنْ أَهْلِكَ فَقَالَ إِنَّكِ إِلَى خَيْرٍ وَ لَكِنَّ هَؤُلَاءِ أَهْلِي وَ ثِقْلِي فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص كَانَ عَلِيٌّ أَوْلَى النَّاسِ بِالنَّاسِ لِكَثْرَةِ مَا بَلَّغَ فِيهِ رَسُولُ اللَّهِ ص وَ إِقَامَتِهِ لِلنَّاسِ وَ أَخْذِهِ بِيَدِهِ فَلَمَّا مَضَى عَلِيٌّ لَمْ يَكُنْ يَسْتَطِيعُ عَلِيٌّ وَ لَمْ يَكُنْ لِيَفْعَلَ أَنْ يُدْخِلَ مُحَمَّدَ بْنَ عَلِيٍّ وَ لَا الْعَبَّاسَ بْنَ عَلِيٍّ وَ لَا وَاحِداً مِنْ وُلْدِهِ إِذاً لَقَالَ الْحَسَنُ وَ الْحُسَيْنُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ فِينَا كَمَا أَنْزَلَ فِيكَ فَأَمَرَ بِطَاعَتِنَا كَمَا أَمَرَ بِطَاعَتِكَ وَ بَلَّغَ فِينَا رَسُولُ اللَّهِ ص كَمَا بَلَّغَ فِيكَ وَ أَذْهَبَ عَنَّا الرِّجْسَ كَمَا أَذْهَبَهُ عَنْكَ فَلَمَّا مَضَى عَلِيٌّ ع كَانَ الْحَسَنُ ع أَوْلَى بِهَا لِكِبَرِهِ فَلَمَّا تُوُفِّيَ لَمْ يَسْتَطِعْ أَنْ يُدْخِلَ وُلْدَهُ وَ لَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ فَيَجْعَلَهَا فِي وُلْدِهِ إِذاً لَقَالَ الْحُسَيْنُ أَمَرَ اللَّهُ بِطَاعَتِي كَمَا أَمَرَ بِطَاعَتِكَ وَ طَاعَةِ أَبِيكَ وَ بَلَّغَ فِيَّ رَسُولُ اللَّهِ ص كَمَا بَلَّغَ فِيكَ وَ فِي أَبِيكَ وَ أَذْهَبَ اللَّهُ عَنِّي الرِّجْسَ كَمَا أَذْهَبَ عَنْكَ وَ عَنْ أَبِيكَ فَلَمَّا صَارَتْ إِلَى الْحُسَيْنِ ع لَمْ يَكُنْ أَحَدٌ مِنْ‏ أَهْلِ بَيْتِهِ يَسْتَطِيعُ أَنْ يَدَّعِيَ عَلَيْهِ كَمَا كَانَ هُوَ يَدَّعِي عَلَى أَخِيهِ وَ عَلَى أَبِيهِ لَوْ أَرَادَا أَنْ يَصْرِفَا الْأَمْرَ عَنْهُ وَ لَمْ يَكُونَا لِيَفْعَلَا ثُمَّ صَارَتْ حِينَ أَفْضَتْ إِلَى الْحُسَيْنِ ع فَجَرَى تَأْوِيلُ هَذِهِ الْآيَةِ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ ثُمَّ صَارَتْ مِنْ بَعْدِ الْحُسَيْنِ لِعَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَتْ مِنْ بَعْدِ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ ع وَ قَالَ الرِّجْسُ هُوَ الشَّكُّ وَ اللَّهِ لَا نَشُكُّ فِي رَبِّنَا أَبَداً

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَ ذَلِكَ

Ali Ibn Ibrahim has narrated from Muhammad Ibn 'Isa from Yunus and Ali Ibn Muhammad from Sahl Ibn Ziyad, Abu Sa'id from Muhammad Ibn 'Isa from Yunus from Ibn Muskan from Abu Basil' who has said the following:

‘I asked Abu Abd Allah (‘a) about the words of Allah (azwj):

“Believers, obey Allah. His Messenger, and your leaders (who possess Divine Authority) ....”' (4:59).

‘The Imam (‘a) said: 'This was sent from the heavens about Ali (‘a) Ibn Abu Talib, al- Hasan (‘a) and al-Husayn (‘a).’

I then said: ‘People say, ‘Why did He (azwj) not Specify Ali (azwj) and his family (azwj) by their names in the Book of Allah (azwj)?' “The Imam (‘a) replied: ‘Say to them: ‘The command for prayer came to the Messenger of Allah (S) but He (azwj) has not Specified (the number of the Rakats) for them as being three or four. It, in fact, was the Messenger of Allah (S) who explained to them this matter. The command for Zakait came to the Messenger of Allah (S) and there was no specific taxable figure such as one Dirham on every forty Dirham. It was the Messenger of Allah (S) who explained it for them. The command for Hajj came to the Messenger of Allah (S). It did not say to walk seven times around the Ka’abah. It was the Messenger of Allah (S) who explained it for them.

The verse about obedience came:

“Believers, obey Allah, His Messenger and your leaders (who-possess Divine Authority) ...” (4:59).

It came to declare that Ali (‘a), al-Hasan (‘a) and al-Husayn (‘a) were the Leaders who possessed Divine Authority. The Messenger of Allah (S) then said about AIi (‘a): ‘Over whomever I have Divine Authority, Ali (‘a) also has Divine Authority over him.’ He (S) also has said: ‘I enjoin you to follow the Book of Allah (azwj) and my family (‘a). It is because I have prayed to Allah (azwj) not to separate these two from each other until He (azwj) will make them arrive at al-Kawthar4 to join me. He (azwj) has Granted my prayer as such.’.

‘The Holy Prophet (S) has said: ‘Do not try to teach them (Aimmah (‘a)); they are far more knowledgeable than you.’ The Holy Prophet (S) has said: ‘Aimmah (‘a), will never take you out of the gate of guidance and they will never make you enter the gate of error.’ Had the Messenger of Allah (S) remained silent and had not explained anything about his Ahl al-Bayt (‘a) the family of so and so would have advanced their claim for Imamah (Leadership with Divine Authority). However, Allah (azwj) has Revealed it in His book to confirm the explanations of His Prophet (S) about Ahl al- Bayt (‘a) (in the following verse):

“People of the house, Allah wants to remove all kinds of uncleanness from you and to purify you thoroughly” (33:33).

Ali (‘a), Fatimah (‘a), Al-Hasan (‘a) and al-Husayn (‘a) were there and the Holy Prophet (S) made them to enter under ‘al-Kisa’5 in the house of ‘Umm Salama’ and then said: ‘O Allah (azwj), every prophet (‘a) had a family and a heaviness and credence, and these are my family (‘a), my (S) heaviness and credence.’

‘Umm Salama at this point said: ‘Am I not of your family?’ The Holy Prophet (S) said: ‘You are in goodness but these are my family, my heaviness and credence.’ ‘When the Messenger of Allah (S) passed away Ali (‘a) had the utmost priority and guardianship of the people because of what the Messenger of Allah (S) had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (‘a) (was about to) pass away he could not (and would not) enter Muhammad Ibn Ali or al-Abbass Ibn Ali or anyone of his other sons in the position of Imamah (Leadership with Divine Authority). Otherwise, Al-Hasan and al- Husayn (‘a) would have said: ‘Allah (azwj) has revealed about us just as He (azwj) has done so about you (‘a), and He (azwj) has Commanded people to obey us (‘a) just as He (azwj) has Commanded people to obey you (‘a).

The Messenger of Allah (S) has preached to people about us (‘a) just as he (S) has done so about you. Allah (azwj) has Removed ‘al-Rijs’6 from us (‘a) just as He (azwj) has done so to you (‘a).' ‘When Ali (‘a) left this world, Al-Hasan (‘a) had the utmost priority for Imamah (Leadership with Divine Authority); he (‘a) was the eldest. When he (‘a) was about to die he (‘a) could not, and would not, enter his sons in the position of Imamah. It is because Allah (azwj) says:

“The relatives are closer to each other, according to the Book of Allah, than the believers and the emigrants....” (33:6).

Had he then placed Imamah in his sons, al-Husayn (‘a) would have said: ‘Allah (azwj) has Commanded people to obey me just as He (azwj) has Commanded people to obey you (‘a) and to obey your (‘a) father.

The Messenger of Allah (S) has preached to people about me (‘a) just as he (S) has preached to people about you (‘a) and your father (‘a). Allah (azwj) has Removed ‘al-Rijs’ from me (‘a) just as He (azwj) has removed it from you (‘a) and your father (‘a).’ ‘When Imamah was in full force with al-Husayn (‘a) there was no one in his family who could claim against him as he (‘a) could claim against his brother and father. He could do so in case they had (his father and brother) wanted to divert it from him (‘a) but they (‘a) did not and would not do so. After them it found its place with al-Husayn (‘a) and the interpretation of this verse continued to remain valid:

“... The relatives are closer to each other, according to the Book of Allah, than the believers and the emigrants....” (33:6).

After al-Husayn (‘a) Imamah found its place with Ali (‘a) Ibn al- Husayn (‘a). After Ali (‘a) Ibn al-Husayn (‘a), it (Leadership with Divine Authority) found its place with Muhammad (‘a) Ibn Ali (‘a).

‘The Imam (‘a) said: ‘Al-Rijs means doubts. I (‘a) swear by Allah (azwj) that we never doubt in our Lord.’ Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn 'Isa from Muhammad Ibn Khalid and al-Husayn Ibn Sa'id from al-Nadr Ibn Suwayd from Yahya Ibn Imran al-Halabi from Ayyub Ibn al-Hurr and Imran Ibn Ali al- Halabi from Abu Abd Allah (‘a) a similar Hadith’7.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ الْفُضَيْلِ بْنِ يَسَارٍ وَ بُكَيْرِ بْنِ أَعْيَنَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ وَ أَبِي الْجَارُودِ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ع قَالَ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ بِوَلَايَةِ عَلِيٍّ وَ أَنْزَلَ عَلَيْهِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ فَرَضَ وَلَايَةَ أُولِي الْأَمْرِ فَلَمْ يَدْرُوا مَا هِيَ فَأَمَرَ اللَّهُ مُحَمَّداً ص أَنْ يُفَسِّرَ لَهُمُ الْوَلَايَةَ كَمَا فَسَّرَ لَهُمُ الصَّلَاةَ وَ الزَّكَاةَ وَ الصَّوْمَ وَ الْحَجَّ فَلَمَّا أَتَاهُ ذَلِكَ مِنَ اللَّهِ ضَاقَ بِذَلِكَ صَدْرُ رَسُولِ اللَّهِ ص وَ تَخَوَّفَ أَنْ يَرْتَدُّوا عَنْ دِينِهِمْ وَ أَنْ يُكَذِّبُوهُ فَضَاقَ صَدْرُهُ وَ رَاجَعَ رَبَّهُ عَزَّ وَ جَلَّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ فَصَدَعَ بِأَمْرِ اللَّهِ تَعَالَى ذِكْرُهُ فَقَامَ بِوَلَايَةِ عَلِيٍّ ع يَوْمَ غَدِيرِ خُمٍّ فَنَادَى الصَّلَاةَ جَامِعَةً وَ أَمَرَ النَّاسَ أَنْ يُبَلِّغَ الشَّاهِدُ الْغَائِبَ قَالَ عُمَرُ بْنُ أُذَيْنَةَ قَالُوا جَمِيعاً غَيْرَ أَبِي الْجَارُودِ وَ قَالَ أَبُو جَعْفَرٍ ع وَ كَانَتِ الْفَرِيضَةُ تَنْزِلُ بَعْدَ الْفَرِيضَةِ الْأُخْرَى وَ كَانَتِ الْوَلَايَةُ آخِرَ الْفَرَائِضِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي قَالَ أَبُو جَعْفَرٍ ع يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَا أُنْزِلُ عَلَيْكُمْ بَعْدَ هَذِهِ فَرِيضَةً قَدْ أَكْمَلْتُ لَكُمُ الْفَرَائِضَ

Ali Ibn Ibrahim from his father from Ibn Abu 'Umayr from 'Umar Ibn Udhayna from Zurara and Fudayl Ibn Yasar and Bukayr Ibn A'yan and Muhammad Ibn Muslim and Burayd Ibn Mu'awiya and Abu a l- Jarud, all have said the following from Abu Ja’far (‘a):

‘Allah (azwj) Commanded His Messenger (S) to declare the Leadership with Divine Authority of Ali (‘a) and sent down to him this:

“Only Allah, His Messenger, and (also) the true believers who are steadfast in prayer and pay alms, while they kneel during prayer (in Ruku'), are your guardians (with Divine Authority)” (5:55).

He (azwj) Made obedience to those in authority obligatory. The people did not know who they were. Allah (azwj) Commanded Muhammad (S) to interpret (and explain) the ‘Authority' for them as he had interpreted (and explained) Prayer, Zakat, Fasting and Hajj. When this command (to obey those who possess Divine Authority) came to him from Allah (azwj), the Messenger of Allah (S) felt pressured (and afraid of people's abandoning their religion). He (S) prayed to Allah (azwj) about it and Allah (azwj) Revealed to him this:

“O Messenger, preach what is revealed to you from your Lord. If you do not preach, it will be as though you have not conveyed My message. Allah protects you from men. He does not guide the unbelieving people” (5:67).

The Prophet (S) executed the Command of Allah (azwj) and declared that Ali (‘a) had received Divine Authority for leadership over His (‘a) creatures. He (S) made this declaration on the day of Ghadir Khumm (l8th of Dhu ‘l-Hajja). After the prayer in congregation he (S) conveyed the command and asked people present to bear testimony and inform those who were absent.

‘Umar Ibn 'Udhayna has said: ‘All, except Abu al-Jarud, have narrated this Hadith.’ ‘Abu Ja’far (‘a) said: 'One commandment would come after the other and the commandment about Leadership and Guardianship with Divine Authority was the last of such commandments. Allah (azwj) then sent down this:

“On this day I have perfected your religion, completed My favours to you, and chosen Islam as your religion....” (5:3).

Abu Ja’far (‘a) said: ‘Allah (azwj) said: ‘I will not send down any other commandments thereafter. I have completed for you the commandments’8.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْعِبَادِ خَمْساً أَخَذُوا أَرْبَعاً وَ تَرَكُوا وَاحِداً قُلْتُ أَ تُسَمِّيهِنَّ لِي جُعِلْتُ فِدَاكَ فَقَالَ الصَّلَاةُ وَ كَانَ النَّاسُ لَا يَدْرُونَ كَيْفَ يُصَلُّونَ فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ بِمَوَاقِيتِ صَلَاتِهِمْ ثُمَّ نَزَلَتِ الزَّكَاةُ فَقَالَ يَا مُحَمَّدُ أَخْبِرْهُمْ مِنْ زَكَاتِهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلَاتِهِمْ ثُمَّ نَزَلَ الصَّوْمُ فَكَانَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ عَاشُورَاءَ بَعَثَ إِلَى مَا حَوْلَهُ مِنَ الْقُرَى فَصَامُوا ذَلِكَ الْيَوْمَ فَنَزَلَ شَهْرُ رَمَضَانَ بَيْنَ شَعْبَانَ وَ شَوَّالٍ ثُمَّ نَزَلَ الْحَجُّ فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ أَخْبِرْهُمْ مِنْ حَجِّهِمْ مَا أَخْبَرْتَهُمْ مِنْ صَلَاتِهِمْ وَ زَكَاتِهِمْ وَ صَوْمِهِمْ ثُمَّ نَزَلَتِ الْوَلَايَةُ وَ إِنَّمَا أَتَاهُ ذَلِكَ فِي يَوْمِ الْجُمُعَةِ بِعَرَفَةَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ كَانَ كَمَالُ الدِّينِ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ عِنْدَ ذَلِكَ رَسُولُ اللَّهِ ص أُمَّتِي حَدِيثُو عَهْدٍ بِالْجَاهِلِيَّةِ وَ مَتَى أَخْبَرْتُهُمْ بِهَذَا فِي ابْنِ عَمِّي يَقُولُ قَائِلٌ وَ يَقُولُ قَائِلٌ فَقُلْتُ فِي نَفْسِي مِنْ غَيْرِ أَنْ يَنْطِقَ بِهِ لِسَانِي فَأَتَتْنِي عَزِيمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ بَتْلَةً أَوْعَدَنِي إِنْ لَمْ أُبَلِّغْ أَنْ يُعَذِّبَنِي فَنَزَلَتْ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَأَخَذَ رَسُولُ اللَّهِ ص بِيَدِ عَلِيٍّ ع فَقَالَ أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَكُنْ نَبِيٌّ مِنَ الْأَنْبِيَاءِ مِمَّنْ كَانَ قَبْلِي إِلَّا وَ قَدْ عَمَّرَهُ اللَّهُ ثُمَّ دَعَاهُ فَأَجَابَهُ فَأَوْشَكَ أَنْ أُدْعَى فَأُجِيبَ وَ أَنَا مَسْئُولٌ وَ أَنْتُمْ مَسْئُولُونَ‏

فَمَا ذَا أَنْتُمْ قَائِلُونَ فَقَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَ نَصَحْتَ وَ أَدَّيْتَ مَا عَلَيْكَ فَجَزَاكَ اللَّهُ أَفْضَلَ جَزَاءِ الْمُرْسَلِينَ فَقَالَ اللَّهُمَّ اشْهَدْ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ يَا مَعْشَرَ الْمُسْلِمِينَ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَلْيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ قَالَ أَبُو جَعْفَرٍ ع كَانَ وَ اللَّهِ عَلِيٌّ ع أَمِينَ اللَّهِ عَلَى خَلْقِهِ وَ غَيْبِهِ وَ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ ثُمَّ إِنَّ رَسُولَ اللَّهِ ص حَضَرَهُ الَّذِي حَضَرَ فَدَعَا عَلِيّاً فَقَالَ يَا عَلِيُّ إِنِّي أُرِيدُ أَنْ أَئْتَمِنَكَ عَلَى مَا ائْتَمَنَنِيَ اللَّهُ عَلَيْهِ مِنْ غَيْبِهِ وَ عِلْمِهِ وَ مِنْ خَلْقِهِ وَ مِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ فَلَمْ يُشْرِكْ وَ اللَّهِ فِيهَا يَا زِيَادُ أَحَداً مِنَ الْخَلْقِ ثُمَّ إِنَّ عَلِيّاً ع حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا وُلْدَهُ وَ كَانُوا اثْنَيْ عَشَرَ ذَكَراً فَقَالَ لَهُمْ يَا بَنِيَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَبَى إِلَّا أَنْ يَجْعَلَ فِيَّ سُنَّةً مِنْ يَعْقُوبَ وَ إِنَّ يَعْقُوبَ دَعَا وُلْدَهُ وَ كَانُوا اثْنَيْ عَشَرَ ذَكَراً فَأَخْبَرَهُمْ بِصَاحِبِهِمْ أَلَا وَ إِنِّي أُخْبِرُكُمْ بِصَاحِبِكُمْ أَلَا إِنَّ هَذَيْنِ ابْنَا رَسُولِ اللَّهِ ص الْحَسَنَ وَ الْحُسَيْنَ ع فَاسْمَعُوا لَهُمَا وَ أَطِيعُوا وَ وَازِرُوهُمَا فَإِنِّي قَدِ ائْتَمَنْتُهُمَا عَلَى مَا ائْتَمَنَنِي عَلَيْهِ رَسُولُ اللَّهِ ص مِمَّا ائْتَمَنَهُ اللَّهُ عَلَيْهِ مِنْ خَلْقِهِ وَ مِنْ غَيْبِهِ وَ مِنْ دِينِهِ الَّذِي ارْتَضَاهُ لِنَفْسِهِ فَأَوْجَبَ اللَّهُ لَهُمَا مِنْ عَلِيٍّ ع مَا أَوْجَبَ لِعَلِيٍّ ع مِنْ رَسُولِ اللَّهِ ص فَلَمْ يَكُنْ لِأَحَدٍ مِنْهُمَا فَضْلٌ عَلَى صَاحِبِهِ إِلَّا بِكِبَرِهِ وَ إِنَّ الْحُسَيْنَ كَانَ إِذَا حَضَرَ الْحَسَنُ لَمْ يَنْطِقْ فِي ذَلِكَ الْمَجْلِسِ حَتَّى يَقُومَ ثُمَّ إِنَّ الْحَسَنَ ع حَضَرَهُ الَّذِي حَضَرَهُ فَسَلَّمَ ذَلِكَ إِلَى الْحُسَيْنِ ع ثُمَّ إِنَّ حُسَيْناً حَضَرَهُ الَّذِي حَضَرَهُ فَدَعَا ابْنَتَهُ الْكُبْرَى فَاطِمَةَ بِنْتَ الْحُسَيْنِ ع فَدَفَعَ إِلَيْهَا كِتَاباً مَلْفُوفاً وَ وَصِيَّةً ظَاهِرَةً وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَبْطُوناً لَا يَرَوْنَ إِلَّا أَنَّهُ لِمَا بِهِ فَدَفَعَتْ فَاطِمَةُ الْكِتَابَ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَ وَ اللَّهِ ذَلِكَ الْكِتَابُ إِلَيْنَا الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ

Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad and Muhammad Ibn al-Husayn both of them from Muhammad Ibn Isma’il Ibn Bazi' who from Mansur Ibn Yunus, from Abu al-Jarud who has said the following:

‘I heard Abu Ja’far say: ‘Allah (azwj) has Commanded people to fulfil five obligations. They have undertaken the responsibility for four of these obligations but they have ignored one.’

‘The narrator has said: ‘I asked the Imam (‘a), ‘May Allah (azwj) keep my soul in service for your cause, will you please, describe them for me?’

The Imam (‘a) said: ‘The Prayer is one of such obligations. People did not know how to perform the Prayer. Jibril descended and said: ‘O Muhammad (S) explain to them the timing for the Prayer.’ Then the Command to pay Zakat came. Jibril then said: ‘O Muhammad (S) explain to them how to pay Zakat as you (S) have explained to them about the Prayer.’ Then the Command to fast came. The Messenger of Allah (S) would send information to the nearby towns and would ask people to fast on the day of ‘Ashura’9 and people would fast on that day.

Then the (Command to Fast during the) month of Ramadan came between the month of Sha'ban and Shawwal. Thereafter, came the Command for Hajj. Jibril descended and said to the Holy Prophet: ‘Explain to them the rules of Hajj as you (S) have explained to them about the Prayer, Zakat and Fasting.’

Allah Completed The Religion ‘Islam’ On The Day Of Arafah

‘Thereafter came the Command in the verse about the people who possess Divine Authority. It came to him (S) on Friday, the Day of Arafah on the ninth of the month of Dhu al-Hajja. Allah (azwj) sent the following verse of the Holy Qur’an:

“... On this day I have perfected your religion, completed My favours to you, and chosen Islam as your religion....” (5:3).

The perfection of religion came about with the declaration of the fact that Ali (‘a) Ibn Abu Talib possessed Divine Authority over the people. The Messenger of Allah (S) then said at that time: ‘My followers have lived very close to the age of darkness and ignorance. When I speak of the Divine Authority of my cousin, one says this and one says that.

I (S) say this to myself (S) in my soul without speaking it out with my tongue. Then the decisive Command of Allah (azwj) came in which He (azwj) had warned me of punishment for not preaching to people about the Divine Authority (of Ali (‘a)). And then the following verse of the Holy Qur’an was sent:

“O Messenger, preach what is revealed to you from your Lord. If you do not preach, it will be as though you have not conveyed My message. Allah protects you from men. He does not guide the unbelieving people” (5:67).

The Messenger of Allah (S) then holding the hand of Ali (‘a) raised it up high and said: ‘O people, there had lived no prophet (‘a) before me (S) whom Allah (azwj) would not cause to become old. After such age Allah (azwj) would call them to die. I (S) may be called to die any time very soon but would remain responsible as well as you. What then would you say?’ They replied: ‘We will testify and say that you (S) preached, gave good advice and fulfilled your (S) responsibilities. May Allah (azwj) Grant you (S) the best of the rewards that He (azwj) has Granted to the messengers.’ He (the Holy Prophet (S)) then said: ‘O Lord, bear testimony.' He (S) said so three times. Then he (S) said: ‘O the community of the Muslims! this is the person (‘a) who possesses Divine Authority over you after me (S). Those of you present here must inform about this declaration to those who are absent from here.’

‘Abu Ja’far (‘a) has said: ‘I swear by Allah (azwj), that Ali (‘a) was the Guardian of the trust of Allah (azwj) in His creatures, the Guardian of His (azwj) Secrets and religion which He (azwj) has chosen for Himself (azwj). Then the Holy Prophet experienced what is to be experienced and called Ali (‘a) near and said: ‘O Ali (‘a), I (S) want to appoint and entrust you (‘a) with that which Allah (azwj) has Entrusted me (S) of His (azwj) secrets, His (azwj) knowledge, His (azwj) creatures and His (azwj) religion which He (azwj) has chosen for Himself.’ The Imam (‘a) then said: ‘O Ziyad! I swear by Allah (azwj) that no one besides Ali (‘a) had any share in it (appointed as Divine Authority over the people). Ali (‘a), thereafter experienced what was to be experienced (the time of his leaving this world).

He (‘a) then called his children who numbered twelve sons. He said to them: ‘My children, Allah (azwj) has Decided to place in me (‘a) the noble tradition that He (azwj) had placed in Jacob (‘a) (Ya'qub). Jacob (‘a) called all of his children who numbered twelve sons and he informed them about (the status of) their companion (brother, Joseph (‘a)). Please note that I (‘a) also want to inform you about your companion. These two, Al-Hasan (‘a) and al-Husayn (‘a) are the children of the Messenger of Allah (S). You must listen to them (‘a), obey and support them (‘a).

I have entrusted them (‘a) with that which the Messenger of Allah (S) had entrusted me (‘a) in the matters of the creatures of Allah (azwj), His (azwj) secrets and His (azwj) religion, which He (azwj) has chosen for Himself (azwj). Allah (azwj) has Made of the responsibility of Ali (‘a) toward them (‘a) just like the responsibility of the Messenger of Allah (S) toward Ali (‘a). All of their (‘a) virtuous perfection is equal except the elderliness in age. AI-Husayn (‘a) would never raise his voice in a meeting in the presence of Al- Hasan (‘a) before he would leave the place.’ ‘Al-Hasan (‘a) then experienced (the coming of the time of his death) what is to be experienced. He delivered and submitted it (the Divine trust) all to al-Husayn (‘a).

When the time of the death of al-Husayn (‘a) came he (‘a) called his eldest daughter, Fatimah, and gave to her a sealed document and his publicly declared will. Ali Ibn al- Husayn (‘a) was ill with internal illness and they thought he was about to die. Fatimah gave the document to Ali Ibn al-Husayn (‘a) and thereafter, I swear by Allah (azwj) that document came to us.’ AI-Husayn Ibn Muhammad has narrated from Mu'alla Ibn Muhammad from Muhammad Ibn Jumhur from Muhammad Ibn Isma’il Ibn Bazi' from Mansur Ibn Yunus from Abu al-Jarud from Abu Ja’far (‘a) a similar Hadith’10.

مُحَمَّدُ بْنُ الْحُسَيْنِ وَ غَيْرُهُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَوْصَى مُوسَى ع إِلَى يُوشَعَ بْنِ نُونٍ وَ أَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى وَلَدِ هَارُونَ وَ لَمْ يُوصِ إِلَى وَلَدِهِ وَ لَا إِلَى وَلَدِ مُوسَى إِنَّ اللَّهَ تَعَالَى لَهُ الْخِيَرَةُ يَخْتَارُ مَنْ يَشَاءُ مِمَّنْ يَشَاءُ وَ بَشَّرَ مُوسَى وَ يُوشَعُ بِالْمَسِيحِ ع فَلَمَّا أَنْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ الْمَسِيحَ ع قَالَ الْمَسِيحُ لَهُمْ إِنَّهُ سَوْفَ يَأْتِي مِنْ بَعْدِي نَبِيٌّ اسْمُهُ أَحْمَدُ مِنْ وُلْدِ إِسْمَاعِيلَ ع يَجِي‏ءُ بِتَصْدِيقِي وَ تَصْدِيقِكُمْ وَ عُذْرِي وَ عُذْرِكُمْ وَ جَرَتْ مِنْ بَعْدِهِ فِي الْحَوَارِيِّينَ فِي الْمُسْتَحْفَظِينَ وَ إِنَّمَا سَمَّاهُمُ اللَّهُ تَعَالَى الْمُسْتَحْفَظِينَ لِأَنَّهُمُ اسْتُحْفِظُوا الِاسْمَ الْأَكْبَرَ وَ هُوَ الْكِتَابُ الَّذِي يُعْلَمُ بِهِ عِلْمُ كُلِّ شَيْ‏ءٍ الَّذِي كَانَ مَعَ الْأَنْبِيَاءِ ص يَقُولُ اللَّهُ تَعَالَى وَ لَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَ أَنْزَلْنا مَعَهُمُ الْكِتابَ وَ الْمِيزانَ الْكِتَابُ الِاسْمُ الْأَكْبَرُ وَ إِنَّمَا عُرِفَ مِمَّا يُدْعَى الْكِتَابَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الْفُرْقَانُ فِيهَا كِتَابُ نُوحٍ وَ فِيهَا كِتَابُ صَالِحٍ وَ شُعَيْبٍ وَ إِبْرَاهِيمَ ع فَأَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ هذا لَفِي الصُّحُفِ الْأُولى‏ صُحُفِ إِبْراهِيمَ وَ مُوسى‏ فَأَيْنَ صُحُفُ إِبْرَاهِيمَ إِنَّمَا صُحُفُ إِبْرَاهِيمَ الِاسْمُ الْأَكْبَرُ وَ صُحُفُ مُوسَى الِاسْمُ الْأَكْبَرُ فَلَمْ تَزَلِ الْوَصِيَّةُ فِي عَالِمٍ بَعْدَ عَالِمٍ حَتَّى دَفَعُوهَا إِلَى مُحَمَّدٍ ص فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ص أَسْلَمَ لَهُ الْعَقِبُ مِنَ الْمُسْتَحْفِظِينَ وَ كَذَّبَهُ بَنُو إِسْرَائِيلَ وَ دَعَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ جَاهَدَ فِي سَبِيلِهِ ثُمَّ أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ عَلَيْهِ أَنْ أَعْلِنْ فَضْلَ وَصِيِّكَ فَقَالَ رَبِّ إِنَّ الْعَرَبَ قَوْمٌ جُفَاةٌ لَمْ يَكُنْ فِيهِمْ كِتَابٌ‏

وَ لَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ وَ لَا يَعْرِفُونَ فَضْلَ نُبُوَّاتِ الْأَنْبِيَاءِ ع وَ لَا شَرَفَهُمْ وَ لَا يُؤْمِنُونَ بِي إِنْ أَنَا أَخْبَرْتُهُمْ بِفَضْلِ أَهْلِ بَيْتِي فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ وَ لا تَحْزَنْ عَلَيْهِمْ وَ قُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ فَذَكَرَ مِنْ فَضْلِ وَصِيِّهِ ذِكْراً فَوَقَعَ النِّفَاقُ فِي قُلُوبِهِمْ فَعَلِمَ رَسُولُ اللَّهِ ص ذَلِكَ وَ مَا يَقُولُونَ فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ يَا مُحَمَّدُ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَكِنَّهُمْ يَجْحَدُونَ بِغَيْرِ حُجَّةٍ لَهُمْ وَ كَانَ رَسُولُ اللَّهِ ص يَتَأَلَّفُهُمْ وَ يَسْتَعِينُ بِبَعْضِهِمْ عَلَى بَعْضٍ وَ لَا يَزَالُ يُخْرِجُ لَهُمْ شَيْئاً فِي فَضْلِ وَصِيِّهِ حَتَّى نَزَلَتْ هَذِهِ السُّورَةُ فَاحْتَجَّ عَلَيْهِمْ حِينَ أُعْلِمَ بِمَوْتِهِ وَ نُعِيَتْ إِلَيْهِ نَفْسُهُ فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ فَإِذا فَرَغْتَ فَانْصَبْ وَ إِلى‏ رَبِّكَ فَارْغَبْ يَقُولُ إِذَا فَرَغْتَ فَانْصَبْ عَلَمَكَ وَ أَعْلِنْ وَصِيَّكَ فَأَعْلِمْهُمْ فَضْلَهُ عَلَانِيَةً فَقَالَ ص مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَ عَادِ مَنْ عَادَاهُ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ لَأَبْعَثَنَّ رَجُلًا يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ لَيْسَ بِفَرَّارٍ يُعَرِّضُ بِمَنْ رَجَعَ يُجَبِّنُ أَصْحَابَهُ وَ يُجَبِّنُونَهُ وَ قَالَ ص عَلِيٌّ سَيِّدُ الْمُؤْمِنِينَ وَ قَالَ عَلِيٌّ عَمُودُ الدِّينِ وَ قَالَ هَذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَى الْحَقِّ بَعْدِي وَ قَالَ الْحَقُّ مَعَ عَلِيٍّ أَيْنَمَا مَالَ وَ قَالَ إِنِّي تَارِكٌ فِيكُمْ أَمْرَيْنِ إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ أَهْلَ بَيْتِي عِتْرَتِي أَيُّهَا النَّاسُ اسْمَعُوا وَ قَدْ بَلَّغْتُ إِنَّكُمْ سَتَرِدُونَ عَلَيَّ الْحَوْضَ فَأَسْأَلُكُمْ عَمَّا فَعَلْتُمْ فِي الثَّقَلَيْنِ وَ الثَّقَلَانِ كِتَابُ اللَّهِ جَلَّ ذِكْرُهُ وَ أَهْلُ بَيْتِي فَلَا تَسْبِقُوهُمْ فَتَهْلِكُوا وَ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ فَوَقَعَتِ الْحُجَّةُ بِقَوْلِ النَّبِيِّ ص وَ بِالْكِتَابِ الَّذِي يَقْرَأُهُ النَّاسُ فَلَمْ يَزَلْ يُلْقِي فَضْلَ أَهْلِ بَيْتِهِ بِالْكَلَامِ وَ يُبَيِّنُ لَهُمْ بِالْقُرْآنِ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً وَ قَالَ عَزَّ ذِكْرُهُ وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى‏ ثُمَّ قَالَ وَ آتِ ذَا الْقُرْبى‏ حَقَّهُ فَكَانَ عَلِيٌّ ع وَ كَانَ حَقُّهُ الْوَصِيَّةَ الَّتِي جُعِلَتْ لَهُ وَ الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ

فَقَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ قَالَ وَ إِذَا الْمَوْؤُدَةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ يَقُولُ أَسْأَلُكُمْ عَنِ الْمَوَدَّةِ الَّتِي أَنْزَلْتُ عَلَيْكُمْ فَضْلَهَا مَوَدَّةِ الْقُرْبَى بِأَيِّ ذَنْبٍ قَتَلْتُمُوهُمْ وَ قَالَ جَلَّ ذِكْرُهُ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ الْكِتَابُ هُوَ الذِّكْرُ وَ أَهْلُهُ آلُ مُحَمَّدٍ ع أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِسُؤَالِهِمْ وَ لَمْ يُؤْمَرُوا بِسُؤَالِ الْجُهَّالِ وَ سَمَّى اللَّهُ عَزَّ وَ جَلَّ الْقُرْآنَ ذِكْراً فَقَالَ تَبَارَكَ وَ تَعَالَى وَ أَنْزَلْنا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ ما نُزِّلَ إِلَيْهِمْ وَ لَعَلَّهُمْ يَتَفَكَّرُونَ وَ قَالَ عَزَّ وَ جَلَّ وَ إِنَّهُ لَذِكْرٌ لَكَ وَ لِقَوْمِكَ وَ سَوْفَ تُسْئَلُونَ وَ قَالَ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ وَ قَالَ عَزَّ وَ جَلَّ وَ لَوْ رَدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلى‏ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ فَرَدَّ الْأَمْرَ أَمْرَ النَّاسِ إِلَى أُولِي الْأَمْرِ مِنْهُمُ الَّذِينَ أَمَرَ بِطَاعَتِهِمْ وَ بِالرَّدِّ إِلَيْهِمْ فَلَمَّا رَجَعَ رَسُولُ اللَّهِ ص مِنْ حَجَّةِ الْوَدَاعِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ ع فَقَالَ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ فَنَادَى النَّاسَ فَاجْتَمَعُوا وَ أَمَرَ بِسَمُرَاتٍ فَقُمَّ شَوْكُهُنَّ ثُمَّ قَالَ ص يَا أَيُّهَا النَّاسُ مَنْ وَلِيُّكُمْ وَ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ فَقَالُوا اللَّهُ وَ رَسُولُهُ فَقَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَ عَادِ مَنْ عَادَاهُ ثَلَاثَ مَرَّاتٍ فَوَقَعَتْ حَسَكَةُ النِّفَاقِ فِي قُلُوبِ الْقَوْمِ وَ قَالُوا مَا أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ هَذَا عَلَى مُحَمَّدٍ قَطُّ وَ مَا يُرِيدُ إِلَّا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ فَلَمَّا قَدِمَ الْمَدِينَةَ أَتَتْهُ الْأَنْصَارُ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ جَلَّ ذِكْرُهُ قَدْ أَحْسَنَ إِلَيْنَا وَ شَرَّفَنَا بِكَ وَ بِنُزُولِكَ بَيْنَ ظَهْرَانَيْنَا فَقَدْ فَرَّحَ اللَّهُ صَدِيقَنَا وَ كَبَّتَ عَدُوَّنَا وَ قَدْ يَأْتِيكَ وُفُودٌ فَلَا تَجِدُ مَا تُعْطِيهِمْ فَيَشْمَتُ بِكَ الْعَدُوُّ فَنُحِبُّ أَنْ تَأْخُذَ ثُلُثَ أَمْوَالِنَا حَتَّى إِذَا قَدِمَ عَلَيْكَ وَفْدُ مَكَّةَ وَجَدْتَ مَا تُعْطِيهِمْ فَلَمْ يَرُدَّ رَسُولُ اللَّهِ ص عَلَيْهِمْ شَيْئاً وَ كَانَ يَنْتَظِرُ مَا يَأْتِيهِ مِنْ رَبِّهِ فَنَزَلَ جَبْرَئِيلُ ع وَ قَالَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ وَ لَمْ يَقْبَلْ أَمْوَالَهُمْ فَقَالَ الْمُنَافِقُونَ مَا أَنْزَلَ اللَّهُ هَذَا

عَلَى مُحَمَّدٍ وَ مَا يُرِيدُ إِلَّا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ وَ يَحْمِلَ عَلَيْنَا أَهْلَ بَيْتِهِ يَقُولُ أَمْسِ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ الْيَوْمَ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى‏ ثُمَّ نَزَلَ عَلَيْهِ آيَةُ الْخُمُسِ فَقَالُوا يُرِيدُ أَنْ يُعْطِيَهُمْ أَمْوَالَنَا وَ فَيْئَنَا ثُمَّ أَتَاهُ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ قَدْ قَضَيْتَ نُبُوَّتَكَ وَ اسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ عِنْدَ عَلِيٍّ ع فَإِنِّي لَمْ أَتْرُكِ الْأَرْضَ إِلَّا وَ لِيَ فِيهَا عَالِمٌ تُعْرَفُ بِهِ طَاعَتِي وَ تُعْرَفُ بِهِ وَلَايَتِي وَ يَكُونُ حُجَّةً لِمَنْ يُولَدُ بَيْنَ قَبْضِ النَّبِيِّ إِلَى خُرُوجِ النَّبِيِّ الْآخَرِ قَالَ فَأَوْصَى إِلَيْهِ بِالِاسْمِ الْأَكْبَرِ وَ مِيرَاثِ الْعِلْمِ وَ آثَارِ عِلْمِ النُّبُوَّةِ وَ أَوْصَى إِلَيْهِ بِأَلْفِ كَلِمَةٍ وَ أَلْفِ بَابٍ يَفْتَحُ كُلُّ كَلِمَةٍ وَ كُلُّ بَابٍ أَلْفَ كَلِمَةٍ وَ أَلْفَ بَابٍ

Muhammad Ibn al-Husayn and others have narrated from Sahl from Muhammad Ibn 'Isa, Muhammad Ibn Yahya and Muhammad Ibn al-Husayn all of them from Muhammad Ibn Sinan from Isma'il Ibn Jabir and 'Abd al-Karim Ibn 'Amr from 'Abd AI-Hamid Ibn Abu al-Daylam who has narrated the following from Abu Abd Allah (‘a):

‘Moses (‘a) prepared his will and gave it to Yusha' Ibn Nunas. Yusha' Ibn Nunas made his will to give it to the sons of Harun (‘a). He did not make a will to his own sons or to the sons of Moses (‘a). To Allah (azwj) belong all the good choices. He (azwj) Chooses whomever He (azwj) Wants from whomever He (azwj) Wants. He (azwj) Gave the glad news about Jesus (‘a) to Moses (‘a) and Yusha (‘a)'. When Allah (azwj) appointed Jesus (‘a) as His Messenger, Jesus (‘a) said to them (his people), 'After me there will come a prophet whose name will be 'Ahmad (S) ' from the descendants of Isma’il (’a). He (S) will come and affirm my message and your message, my excuses and your excuses.' The will continued after him in the protecting disciples. Allah (azwj) has called them 'protectors' because they preserved the greatest name and it is the Book through which such knowledge of all things is learned that existed with the prophets (‘a) as Allah (azwj) has said in the following Verse: ‘We sent Our messengers (before you) with clear evidence (to support their truthfulness), and sent with them the Book and the Balance....' (57:25).

The Book is the greatest name. Of what is known as the books are the Torah, Gospel and al-Furqan (the Holy Qur’an) of which also is the book of Noah, the book of Salihas, Shu'aybas and Abraham (‘a). Allah (azwj) has said:

“This is what is written in the ancient heavenly books” (87:18).

“The Scriptures of Abraham and Moses” (87:19).

Where then is the book of Abraham (‘a)? In fact, the book of Abraham (‘a) is the greatest name. The book of Moses (‘a) is the greatest name. Thus, the will continued through one scholar to the next scholar until they delivered it to Muhammad (S). ‘When Allah (azwj) Sent Muhammad (S) the descendants of the ‘protecting’ disciples accepted his faith but the lying ones of the Israelites refused to believe in him (S).

He (S) prayed to Allah (azwj) and worked hard for His (azwj) Cause. Thereafter, Allah (azwj) Commanded him to declare the excellence of the executor of his will and he said: ‘My Lord (azwj), the Arabs are the most rude and unjust ones. They did not have any books with them, no Prophet had come to them and they do not know the virtues of the Prophecy of the prophets (‘a) and their honour. They will not believe me if I declare to them the excellence and virtues of my family’. Allah (azwj), said:

“Do not be grieved about them” (16: 127).

“... We have told him, 'Ignore them and say to them “peace”. They will soon know the consequences of their deeds” (43:89).

He (S) mentioned the name of the executor of his will and hypocrisy crept into their (certain Arabs') hearts. The Messenger of Allah (S) noticed it and whatever they were to say.

‘Allah (azwj) said:

“O Muhammad! We know that what they say causes sadness to your heart. They, in fact, not only reject what you say, they refuse to accept the signs of Allah also” (6:33).

However, they refused to accept them without any good reason and authority. The Messenger of Allah (S) would associate with them and seek the support of certain ones of them against the other ones among them. He (S) would continue to express the excellence of the executor of his will to them from time to time until the following Chapter of the Holy Qur’an was revealed.

He (S) presented justifications against them when he was informed of death approaching and the news of his leaving this world. Allah (azwj) said:

“When you are free from (your obligations), strive hard (to worship Allah)” (94:7).

“And be devoted to your Lord's service” (94:8).

Allah (azwj) in the above verse has said to His Messenger (S): ‘When your duty is fulfilled then establish your mark and symbol and declare who will be the executor of the will, and speak to them of his excellence and virtues’. Thus, Muhammad (S) declared: ‘Over whomever I have Divine Authority, this Ali (‘a) also has Divine Authority over them. O Lord (azwj), support those who will support him and be the enemy of those who are hostile to him.’ He (S) said so three times.

He (S) has further said: ‘I will commission and send the man (‘a) who loves Allah (azwj) and His Messenger (S), and Allah (azwj) and His Messenger (S) love him (‘a). He is not the one who would run away from the battlefield.' In the above statement he (S) points out also the one who returned from the gates of the castle (of the enemy) frightening and disheartening his own people’. He (S) has also said: ‘Ali (‘a) is the leader of the believers. Ali (‘a) is the pillar of religion.' He (S) has further said: ‘This is the one (‘a) who will strive against certain people with his sword to defend the truth, after me (S)’.

The Holy Prophet (S) has also said: ‘The truth is with Ali (‘a) wherever he (‘a) inclines’. The Holy Prophet has further said: ‘I leave among you two facts, if you hold to them firmly, you will never be misled: The Book of Allah (azwj) and my family (‘a), my descendants (‘a). O people, listen! I (‘a) have, certainly, preached the message to you. You will arrive at the pond of al-Kawthar11 and I (S) will ask you about your dealings with the two illustrious matters. The two illustrious matters are the Book of Allah (azwj) and my family (‘a). Do not proceed ahead of them (‘a) lest you be destroyed. Do not try to teach them (‘a); they (‘a) are by far more knowledgeable than you are’. ‘Al-Hujja’12 was established through the words of the Holy Prophet (S) and those of the Book that people read.

He (S) still continued to extol the excellence and spiritual virtues of his family (‘a) in words and explain with verses of the Holy Qur’an such as:

“People of the House!13Allah wants to remove all kinds of uncleanness from you and to keen you thoroughly purified” (33:33).

“Take notice that whatever property you may gain, one-fifth belongs to Allah, the Messenger, the kindred (his relatives)” (8:41).

“Give the relatives (of the Holy Prophet), the destitute and those who when on a journey have become needy, their dues” (17:26).

‘It was Ali (‘a) and his right was to have, as the executor in his possession, the will of the Holy Prophet (S) that gave him (‘a) the Leadership with Divine Authority. The will assigned to him (‘a) the custodianship of the greatest name, the legacy of knowledge and the symbols of knowledge of the prophet-hood. He (azwj) (Allah) also has said:

“(Muhammad), say, “I do not ask you for any payment for my preaching to you except (your) love of (my near) relatives....” (42:23).

In, '... questions are asked about al-Maw'udah; translated as “the baby girls buried alive”14. He (Allah) in fact, says: ‘I question you about al-Maw'udah, the love. I had told you about its great virtue. It was the love of the relatives (family of the Holy Prophet) but for what reason did you murder them (members of the family of the Holy Prophet)? He (azwj) has said:

“Ask those who know about the heavenly Books if you do not know about this” (16:43).

He (azwj) has said that the Book is the reminder and the people of this reminder (the Book) are the Ahl al-Bayt of Muhammad (S). Allah (azwj) has Commanded them (people) to ask Ahl al-Bayt (‘a) for guidance. He (azwj) has not commanded Ahl al-Bayt (‘a) to ask the ignorant people.

Allah (azwj) has called the Holy Qur’an ‘Dhikr’15, thus, He (azwj) has Said:

“We have revealed the Qur’an to you so that you can tell the people what has been revealed to them and so that perhaps they will think” (16:44).

Allah (azwj) has Said:

“The Qur’an is a reminder to you and to your people and you will soon be asked for guidance” (43:44).

Allah (azwj) has also said:

“Believers, obey Allah, His Messenger, and your leaders (who possess Divine Authority) ...” (4:59).

He (azwj) has said:

“Had they referred it to (Allah), the Messenger of Allah or to their leaders, (who possess Divine Authority), they could have used that information more properly. Were it not for the favour and mercy of Allah, all but a few of them would have followed Satan” (4:83).

The words 'Had they referred' in the above verse are the command referenced to in the matter and the task mentioned. People must refer in such tasks to those (‘a) who possess Divine Authority among them.

They are the people that Allah (azwj) has Commanded to be obeyed and referred to. ‘When the Messenger of Allah (S) returned from his farewell pilgrimage to the sacred House in Makkah, Jibril descended to him (S) and said:

“Messenger, preach what is revealed to you from your Lord. If you will not preach, it will be as though you have not conveyed My message. Allah protects you from men. He does not guide the unbelieving people” (5:67).

He (S) called the people to come together at one place and they did. He (S) ordered that the thorns and bushes be removed from the ground to make room. He (‘a) then said: ‘O people, who is your guardian with Divine Authority who has greater right and control over your souls than you yourselves do?' They said: ‘Allah (azwj) and His Messenger (S) have such authority’. The Holy Prophet (S) then said: ‘Over whomever I (S) have Divine Authority, this Ali (‘a) also has the same degree of authority. O Lord (azwj), support those who support him (‘a) (Ali) and be the enemy of those who are his (‘a) (Ali 's) enemies’. He (S) said this three times.

This made the thorn of hypocrisy to go deeper into the hearts of a certain group of people who said: ‘Allah (azwj) has never said any such thing to Muhammad (S). He (S) wants only to lift up the shoulder of His cousin to promote him (‘a)’. When he arrived at Madina, the Ansar16 (Muslims of Madina) came to see him for a certain issue. They said: ‘O Messenger of Allah (S), Allah (azwj) has Granted us a great deal of favours. He (azwj) has Granted us honour in bringing you (S) to this town among us. In so doing He (azwj) has Brought joy to the hearts of our friends and sorrow to our enemies. We know that many delegates come to see you (S) and there is not enough to give them and the enemies call it de-grading. We like very much if you accept one-third of our properties so that when delegates from Makkah come to see you, you will find enough means to accommodate them’.

The Messenger of Allah (S) did not reply to them and he (S) was waiting for Jibril to come from his Lord (azwj). Jibril descended and said:

“Muhammad, say, ‘I do not ask you for any payment for my preaching to you except (your) love of (my) near relatives” (42:23).

He (S) did not accept their property. The hypocrites said: ‘Allah has not said this to Muhammad. He (S) only wants to lift up the shoulder of his cousin to promote him (‘a). He is imposing his family upon us. Yesterday he said: ‘Over whomever I (S) have Divine Authority, this Ali (‘a) also has the same degree of Divine Authority over them’ and today he (S) says:

“[Muhammad] say, “I do not ask you for any payment for my preaching to you except (your) love of (my) near relatives …” (42:23).

Thereafter came the Verse of the Holy Qur’an about Khums17

They said: ‘He (S) wants only to take away our properties and interests’. Then Jibril came and said: ‘O Muhammad (S) you have completed the task of prophet-hood and the duration of your life is coming to a close. You, now, must place the greatest name, the legacy of the knowledge and the symbols of knowledge of prophet-hood with Ali (‘a). It is because I (azwj) (Allah) do not want to leave the earth without having a scholar (‘a) therein so that people will learn from him how to obey Me (azwj) and know through him (‘a) My (azwj) Guardianship and Authority.

The scholar (‘a) will be the Divine Authority for those who come to be born at a time between the passing away of one Prophet (‘a) and the appearance of the next Prophet (‘a)’. ‘The Imam (‘a) said: ‘He (S) bequeathed to him (Imam Ali (‘a)) the greatest name, the legacy of the knowledge and the symbols of knowledge of the prophet- hood. He (S) also bequeathed to him (‘a) a thousand words and a thousand chapters whereby there opened a thousand chapters and a thousand words from each chapter and each word’18.

Virtues Of Amir Al-Mu’minin

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ يُوسُفَ بْنِ أَبِي سَعِيدٍ قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع ذَاتَ يَوْمٍ فَقَالَ لِي إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَلَائِقَ كَانَ نُوحٌ صَلَّى اللَّهُ عَلَيْهِ أَوَّلَ مَنْ يُدْعَى بِهِ فَيُقَالُ لَهُ هَلْ بَلَّغْتَ فَيَقُولُ نَعَمْ فَيُقَالُ لَهُ مَنْ يَشْهَدُ لَكَ فَيَقُولُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ص قَالَ فَيَخْرُجُ نُوحٌ ع فَيَتَخَطَّى النَّاسَ حَتَّى يَجِي‏ءَ إِلَى مُحَمَّدٍ ص وَ هُوَ عَلَى كَثِيبِ الْمِسْكِ وَ مَعَهُ عَلِيٌّ ع وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا فَيَقُولُ نُوحٌ لِمُحَمَّدٍ ص يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَأَلَنِي هَلْ بَلَّغْتَ فَقُلْتُ نَعَمْ فَقَالَ مَنْ يَشْهَدُ لَكَ فَقُلْتُ مُحَمَّدٌ ص فَيَقُولُ يَا جَعْفَرُ يَا حَمْزَةُ اذْهَبَا وَ اشْهَدَا لَهُ أَنَّهُ قَدْ بَلَّغَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَجَعْفَرٌ وَ حَمْزَةُ هُمَا الشَّاهِدَانِ لِلْأَنْبِيَاءِ ع بِمَا بَلَّغُوا فَقُلْتُ جُعِلْتُ فِدَاكَ فَعَلِيٌّ ع أَيْنَ هُوَ فَقَالَ هُوَ أَعْظَمُ مَنْزِلَةً مِنْ ذَلِكَ

Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn Khalid from al-Qasim Ibn Muhammad from Jamil Ibn Salih from Yusuf Ibn Abu Said who has narrated the following:

‘I once was with Abu Abd Allah (‘a) and he (‘a) (the Imam) said to me: ‘When it will be the Day of Judgment, Allah (azwj) will Raise all creatures, among them Noah (‘a) will be the first to have been called and it will be asked, ‘Did you preach?” He will reply, ‘Yes, I preached.’ It will be asked: ‘Who testifies in your favour?’ He will say, ‘Muhammad Ibn 'Abd Allah (S) testifies.’ He (‘a) (the Imam) said: ‘Noah (‘a) will then come out and people walk until they come to Muhammad (S). He will be like a large amount of musk with Ali (‘a) along with him as it is mentioned in the words of Allah (azwj):

“... when they saw him happy the faces of the unbelievers turned troubled” (67:27).

Noah (‘a) will say to Muhammad (S), O Allah Grant compensation to Muhammad and his family worthy of their services to Your cause, ‘O Muhammad, Allah (azwj) Asks me if I preached.

I replied: ‘Yes, I did, but He (azwj) asked: ‘Who testifies in your favour?’ I said: ‘Muhammad (S) testifies.’ He (S) will say: “O Ja'far (‘a), O Hamzah (‘a), go and testify in his favour that he had preached.’ Abu Abd Allah (‘a) then said: ‘Ja’far (‘a) and Hamzah (‘a) are witnesses in favour of the prophets (‘a), in support of their preaching.' I then asked: ‘I pray to Allah (azwj) to keep my soul in service for your (‘a) cause, where will be Ali (‘a)?' He (‘a) (the Imam) said: ‘His rank is greater than that’.19

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• 1. Circumbalating seven times around the Ka’abah.
• 2. Safa is a small mountain located at the bottom of the Abu Qubais Mountain, about 130 m (430 ft) southeast of the Ka'bah, which is the beginning of the Sa'ee [Note of Al-Islam.org].
• 3. Al-Kafi, vol. 1, p. 243, H. 637.
• 4. Pond in the Paradise.
• 5. The Cloak.
• 6. Uncleanness.
• 7. Al-Kafi, vol. 1, p. 287, H. 750.
• 8. Al-Kafi, vol. 1, p. 290, H. 753.
• 9. The 10th of the Month of Muharram.
• 10. Al-Kafi, vol. 1, p. 291, H. 755.
• 11. Pond in Paradise.
• 12. Solid proof of Ali (‘a) 's Wilayah.
• 13. Ahl Al-Bayt.
• 14. Refer to the Verse:

  وَإِذَا الْمَوْءُودَةُ سُئِلَتْ

  “And when the female infant buried alive is asked” (81:8).

• 15. To Remember, Mention.
• 16. The Muslims helpers.
• 17. Paying one-fifth of net income as tax. See Holy Qur’an:

  وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

  “And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, if you believe in Allah and in that which We revealed to Our servant, on the day of distinction, the day on which the two parties met; and Allah has power over all things” (8:41).

• 18. Al-Kafi, vol. 1, p. 294, H. 759. Al-Kafi, ch.65, H. 3.
• 19. Al-Kafi, vol. 8, p. 26, H. 14840; hadith about Resurrection.