Leadership & Responsibility

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ خَتَمَ بِنَبِيِّكُمُ النَّبِيِّينَ فَلَا نَبِيَّ بَعْدَهُ أَبَداً وَ خَتَمَ بِكِتَابِكُمُ الْكُتُبَ فَلَا كِتَابَ بَعْدَهُ أَبَداً وَ أَنْزَلَ فِيهِ تِبْيَانَ كُلِّ شَيْ‌ءٍ وَ خَلْقَكُمْ وَ خَلْقَ السَّمَاوَاتِ وَ الْأَرْضِ وَ نَبَأَ مَا قَبْلَكُمْ وَ فَصْلَ مَا بَيْنَكُمْ وَ خَبَرَ مَا بَعْدَكُمْ وَ أَمْرَ الْجَنَّةِ وَ النَّارِ وَ مَا أَنْتُمْ صَ

3. Muhammad ibn Yahya al-Ash’ari has narrated from Ahmad ibn Muhammad from al-Barqi from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Ayyub ibn al-Hurr who has said that he heard abu ‘Abdallah (a.s.) say the following. “Allah, Majestic is Whose mention, ended with your prophet the (coming of) the prophets. T

قَالَ أَبُو جَعْفَرٍ ع‌ إِنَّ عَلِيّاً ع كَانَ مُحَدَّثاً فَقُلْتُ فَتَقُولُ نَبِيٌّ قَالَ فَحَرَّكَ بِيَدِهِ هَكَذَا[1] ثُمَّ قَالَ أَوْ كَصَاحِبِ سُلَيْمَانَ أَوْ كَصَاحِبِ مُوسَى أَوْ كَذِي الْقَرْنَيْنِ أَ وَ مَا بَلَغَكُمْ أَنَّهُ قَالَ وَ فِيكُمْ مِثْلُهُ.

“Ali (a.s.) was a Muhaddith (a Divine spokesman).” The narrator has said that he then asked the Imam (a.s.), “What is mmeans, O Imam? Do you say he was a prophet?” The narrator has said that the Imam (a.s.) rose his hand like this, (meaning thereby, no, I did not say that).” The Imam (a.s.) then said, “Or he is like th

قُلْتُ لَهُ مَا مَنْزِلَتُكُمْ وَ مَنْ تُشْبِهُونَ مِمَّنْ مَضَى قَالَ صَاحِبُ مُوسَى وَ ذُو الْقَرْنَيْنِ كَانَا عَالِمَيْنِ وَ لَمْ يَكُونَا نَبِيَّيْنِ.

“I resemble the companion of Moses and Dhul Qarnayn who were two scholars but not two prophets.”

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ- يَتْلُونَ بِذَلِكَ عَلَيْنَا قُرْآناً- وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ‌[2] فَقَالَ يَا سَدِيرُ سَمْعِي وَ بَصَرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ شَعْرِي مِنْ هَؤُلَاءِ بِرَاءٌ وَ بَرِئَ اللَّهُ مِنْهُمْ مَا هَؤُلَاءِ عَلَى دِينِي وَ لَا عَلَى دِينِ آبَائِي وَ اللَّهِ لَا يَجْمَعُنِي اللَّهُ وَ إِيَّاهُمْ يَوْمَ

6.Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqi from abu Talib from Sadir who has said that he asked abu ‘Abdallah (a.s.) the following. “A certain group of people believe that you are gods. They read to us from the Quran about it. And it is He Who in heaven is God and in earth is God.” [43:84]

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ الْأَئِمَّةُ بِمَنْزِلَةِ رَسُولِ اللَّهِ ص إِلَّا أَنَّهُمْ لَيْسُوا بِأَنْبِيَاءَ وَ لَا يَحِلُّ لَهُمْ مِنَ النِّسَاءِ مَا يَحِلُّ لِلنَّبِيِّ ص فَأَمَّا مَا خَلَا ذَلِكَ فَهُمْ فِيهِ بِمَنْزِلَةِ رَسُولِ اللَّهِ ص.

“The Imams (a.s.) possess the position of the Messenger of Allah except that they are not prophets and the number of wives permissible for the Holy Prophet is not permissible for them. In the aspects other than these they possess the same positions as the Messenger of Allah did.”

أَرْسَلَ أَبُو جَعْفَرٍ ع إِلَى زُرَارَةَ أَنْ يُعْلِمَ الْحَكَمَ بْنَ عُتَيْبَةَ أَنَّ أَوْصِيَاءَ مُحَمَّدٍ عَلَيْهِ وَ عَلَيْهِمُ السَّلَامُ مُحَدَّثُونَ.

“Abu Ja‘far (a.s.) sent (message) to Zurara to inform al-Hakam ibn ‘Utayba that the executors of the will of Muhammad (s.a.) (are Muhaddathun) hear from the angels.” al-Hakam ibn ’Utaybah (al-Kindi al-Kufi [50/670 - 115/ 733], one of the tab‘un [those who knew the companions of the Holy Prophet and famous narrators of

دَخَلْتُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع يَوْماً فَقَالَ يَا حَكَمُ هَلْ تَدْرِي الْآيَةَ الَّتِي كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَعْرِفُ قَاتِلَهُ بِهَا وَ يَعْرِفُ بِهَا الْأُمُورَ الْعِظَامَ الَّتِي كَانَ يُحَدِّثُ بِهَا النَّاسَ قَالَ الْحَكَمُ فَقُلْتُ فِي نَفْسِي قَدْ وَقَعْتُ عَلَى عِلْمٍ مِنْ عِلْمِ عَلِيِّ بْنِ الْحُسَيْنِ أَعْلَمُ بِذَلِكَ تِلْكَ الْأُمُورَ الْعِظَامَ قَالَ فَقُلْتُ لَا وَ اللَّهِ لَا

“One day I went to see Ali ibn al-Husayn (a.s.).” He said, “O Hakam do you know the verse (of the Holy Quran) from which Ali ibn abu Talib had learned who his assassin was and the extremely great matters of which he would speak to people? “ Al-Hakam has said that I said to myself in my mind, “ I have now a chance to le

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ الْأَئِمَّةُ عُلَمَاءُ صَادِقُونَ مُفَهَّمُونَ مُحَدَّثُونَ.

“The Imams (a.s.) are scholar, truthful people, have perfect understanding and Muhaddathum hear from the angels.”

ذُكِرَ الْمُحَدَّثُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ إِنَّهُ يَسْمَعُ الصَّوْتَ وَ لَا يَرَى الشَّخْصَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ يَعْلَمُ أَنَّهُ كَلَامُ الْمَلَكِ قَالَ إِنَّهُ يُعْطَى السَّكِينَةَ وَ الْوَقَارَ حَتَّى يَعْلَمَ أَنَّهُ كَلَامُ مَلَكٍ.

“Once Muhaddath was mentioned in the presence of abu ‘Abdallah (a.s.) and he said, “He, Muhaddath, hears the voice but does not see the persons of the angels.” I then said to him, “May Allah take my soul in service for your cause, how he would come to know that the voice and words are from the angels?” The Imam (a.s.)

قَالَ أَبُو جَعْفَرٍ ع‌ إِنَّ عَلِيّاً ع كَانَ مُحَدَّثاً فَخَرَجْتُ إِلَى أَصْحَابِي فَقُلْتُ جِئْتُكُمْ بِعَجِيبَةٍ فَقَالُوا وَ مَا هِيَ فَقُلْتُ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ كَانَ عَلِيٌّ ع مُحَدَّثاً فَقَالُوا مَا صَنَعْتَ شَيْئاً إِلَّا سَأَلْتَهُ مَنْ كَانَ يُحَدِّثُهُ فَرَجَعْتُ‌[1] إِلَيْهِ فَقُلْتُ إِنِّي حَدَّثْتُ أَصْحَابِي بِمَا حَدَّثْتَنِي فَقَالُوا مَا صَنَعْتَ شَيْئاً إِلَّا سَأَلْتَهُ مَنْ كَان

“Ali (a.s.) was a Muhaddath.” I then returned to my associates and said, “I have brought you a very strange news.” They asked, “What is it?” I then said that I heard abu Ja‘far (a.s.) say that Ali (a.s.) was a Muhaddath. They then said, “What did you do?” Would that you had asked him as to who would speak to him (Ali (

قَالَ أَبُو عَبْدِ اللَّهِ ع‌ يَا جَابِرُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْخَلْقَ ثَلَاثَةَ أَصْنَافٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ كُنْتُمْ أَزْواجاً ثَلاثَةً فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ وَ أَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ وَ السَّابِقُونَ السَّابِقُونَ‌ أُولئِكَ الْمُقَرَّبُونَ‌[3] فَالسَّابِقُونَ هُمْ رُسُلُ اللَّهِ ع وَ خَاصَّةُ اللَّهِ مِنْ‌ خَلْقِه

“O Jabir, Allah, the Most Holy, the Most High has created th e creatures in three categories as mentioned in the words of Allah, the Most Holy, the Most High. “On that day, you (mankind) will be divided into three groups: (56:7) The people of the right hand - those whose books of records will be placed in their right h

سَأَلْتُهُ عَنْ عِلْمِ الْعَالِمِ فَقَالَ لِي يَا جَابِرُ إِنَّ فِي الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ خَمْسَةَ أَرْوَاحٍ رُوحَ الْقُدُسِ وَ رُوحَ الْإِيمَانِ وَ رُوحَ الْحَيَاةِ وَ رُوحَ الْقُوَّةِ وَ رُوحَ الشَّهْوَةِ فَبِرُوحِ الْقُدُسِ يَا جَابِرُ عَرَفُوا مَا تَحْتَ الْعَرْشِ إِلَى مَا تَحْتَ الثَّرَى ثُمَّ قَالَ يَا جَابِرُ إِنَّ هَذِهِ الْأَرْبَعَةَ أَرْوَاحٌ يُصِيبُهَا الْحَدَثَانُ إِلَّا رُوحَ الْقُدُسِ فَإِنّ

“O Jabir, in the prophets and in the executors of their will there are five spirits. They are the Holy Spirit, the spirit of faith, the spirit of life, the spirit of power and the spirit of desire. Through the Holy Spirit, O Jabir, they receive the knowledge all that is below the Throne all the way to under the land.”

سَأَلْتُهُ عَنْ عِلْمِ الْإِمَامِ بِمَا فِي أَقْطَارِ الْأَرْضِ وَ هُوَ فِي بَيْتِهِ مُرْخًى عَلَيْهِ سِتْرُهُ فَقَالَ يَا مُفَضَّلُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ فِي النَّبِيِّ ص خَمْسَةَ أَرْوَاحٍ رُوحَ الْحَيَاةِ فَبِهِ دَبَّ وَ دَرَجَ وَ رُوحَ الْقُوَّةِ فَبِهِ نَهَضَ وَ جَاهَدَ وَ رُوحَ الشَّهْوَةِ فَبِهِ أَكَلَ وَ شَرِبَ وَ أَتَى النِّسَاءَ مِنَ الْحَلَالِ وَ رُوحَ الْإِيمَانِ فَبِهِ آمَنَ وَ عَدَل

3. Al-Husayn ibn Muhammad has narrated from al-Mu‘alla ibn Muhammad from ‘Abdallah ibn Idris from Muhammad ibn Sinan that al-Mufadal ibn ‘Umar who has said that I asked abu Ja‘far (a.s.) the following. “I asked him about the knowledge of the Imams of the regions of the earth when he is in his house secluded behind the

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى- وَ كَذلِكَ أَوْحَيْنا إِلَيْكَ‌ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي‌ مَا الْكِتابُ وَ لَا الْإِيمانُ‌[1] قَالَ خَلْقٌ مِنْ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ كَانَ مَعَ رَسُولِ اللَّهِ ص يُخْبِرُهُ وَ يُسَدِّدُهُ وَ هُوَ مَعَ الْأَئِمَّةِ مِنْ بَعْدِهِ.

1. A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from abu ’al-Sabah al-Kinani from abu Basir who has said the following. “I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High. “Thus, We have revealed a Spi

سَأَلَهُ رَجُلٌ مِنْ أَهْلِ هِيتَ‌[2] وَ أَنَا حَاضِرٌ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ كَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا فَقَالَ مُنْذُ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ الرُّوحَ عَلَى مُحَمَّدٍ ص مَا صَعِدَ إِلَى السَّمَاءِ وَ إِنَّهُ لَفِينَا.

“Once a man from Hayt (a town in Iraq) asked abu ‘Abdallah (a.s.), -when I was present also-, about the words of Allah, the Most Holy, the Most High. “Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, . .” (42:52) The Imam (a.s.) said, “From the

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- يَسْئَلُونَكَ عَنِ الرُّوحِ‌ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي‌[3] قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ كَانَ مَعَ رَسُولِ اللَّهِ ص وَ هُوَ مَعَ الْأَئِمَّةِ وَ هُوَ مِنَ الْمَلَكُوتِ.

“I asked abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High. “They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a.s.) said, “He is a creature greater than Jibril and Mika’il. He was with the Messenger of Allah and he is present with the Ima

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي‌ قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ لَمْ يَكُنْ مَعَ أَحَدٍ مِمَّنْ مَضَى غَيْرِ مُحَمَّدٍ ص وَ هُوَ مَعَ الْأَئِمَّةِ يُسَدِّدُهُمْ وَ لَيْسَ كُلُّ مَا طُلِبَ وُجِدَ.

“I heard abu ‘Abdallah (a.s.) say, ‘“They ask you about the Spirit. Say, “The Spirit comes by the command of my Lord. . .” (17:85). The Imam (a.s.) said, “He is a creature greater than Jibril and Mika’il. He was present with anyone before except Muhammad (s.a.). He is present with the Imams (a.s.). He protects them. It

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعِلْمِ أَ هُوَ عِلْمٌ يَتَعَلَّمُهُ الْعَالِمُ مِنْ أَفْوَاهِ الرِّجَالِ أَمْ فِي الْكِتَابِ عِنْدَكُمْ تَقْرَءُونَهُ فَتَعْلَمُونَ مِنْهُ قَالَ الْأَمْرُ أَعْظَمُ مِنْ ذَلِكَ وَ أَوْجَبُ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- وَ كَذلِكَ أَوْحَيْنا إِلَيْكَ رُوحاً مِنْ أَمْرِنا ما كُنْتَ تَدْرِي مَا الْكِتابُ وَ لَا الْإِيمانُ‌ ثُمَّ قَالَ أَيَّ شَيْ‌ءٍ يَقُولُ أَصْحَاب

“I asked abu ‘Abdallah (a.s.) about the knowledge. Is it a knowledge that the scholar learns from the mouths of the people or it is in the with you from which you read and then learn therefrom.” The Imam (a.s.) said, “The issue is greater and more urgently needed. Have you not heard the words of Allah, the Most Holy, t

أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع يَسْأَلُهُ عَنِ الرُّوحِ أَ لَيْسَ هُوَ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع جَبْرَئِيلُ ع مِنَ الْمَلَائِكَةِ وَ الرُّوحُ غَيْرُ جَبْرَئِيلَ فَكَرَّرَ ذَلِكَ عَلَى الرَّجُلِ فَقَالَ لَهُ لَقَدْ قُلْتَ عَظِيماً مِنَ الْقَوْلِ مَا أَحَدٌ يَزْعُمُ أَنَّ الرُّوحَ غَيْرُ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّكَ ضَالٌّ تَرْوِي عَنْ أَهْلِ الضَّلَالِ يَقُو

“Once a man came to Amir al-Mu’minin Ali (a.s.) asking him about the Spirit. “Is he not Jibril?” Amir al-Mu’minin Ali (a.s.) then said, “Jibril is of the angels. The Spirit is not Jibril. He repeated it to the man. The man said, “You have said something very much extraordinary. No one other than you thinks that the Spi

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى يَعْرِفُ الْأَخِيرُ مَا عِنْدَ الْأَوَّلِ قَالَ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ.

“I asked abu ‘Abdallah (a.s.), ‘When does the succeeding one (Imam) come to know of what the one preceding him knew?” The Imam (a.s.) said, “At the last minute of the life of the Imam before him.”

يَعْرِفُ الَّذِي بَعْدَ الْإِمَامِ عِلْمَ مَنْ كَانَ قَبْلَهُ فِي آخِرِ دَقِيقَةٍ تَبْقَى مِنْ رُوحِهِ.

‘The succeeding Imam comes to know of the knowledge of the preceding Imam in the last minute of the time left from his life.’”

قُلْتُ لَهُ الْإِمَامُ مَتَى يَعْرِفُ إِمَامَتَهُ وَ يَنْتَهِي الْأَمْرُ إِلَيْهِ قَالَ فِي آخِرِ دَقِيقَةٍ مِنْ حَيَاةِ الْأَوَّلِ.

“When does the Imam come to know that he has become the Imam and position is transferred to him?” The Imam (a.s.) replied, “At the last minute of the life of the preceding Imam (a.s.).”

قَالَ اللَّهُ تَعَالَى‌ الَّذِينَ آمَنُوا وَ اتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمانٍ‌ أَلْحَقْنا بِهِمْ‌ ذُرِّيَّتَهُمْ‌ وَ ما أَلَتْناهُمْ‌ مِنْ عَمَلِهِمْ مِنْ شَيْ‌ءٍ[1] قَالَ‌ الَّذِينَ آمَنُوا النَّبِيُّ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع وَ ذُرِّيَّتُهُ الْأَئِمَّةُ وَ الْأَوْصِيَاءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَلْحَقْنَا بِهِمْ وَ لَمْ نَنْقُصْ ذُرِّيَّتَهُمُ الْحُجَّةَ- الَّتِي جَاءَ بِهَا مُحَمَّدٌ ص فِي عَلِيّ

1. Muhammad ibn Yahya has narrated from Ahmad ibn abu Zahir from al-Khashshab from Ali ibn Hass’an from ‘Abd al-Rahman ibn Kathir from abu ‘Abdallah (a.s.) who has said the following. “The offspring of the believers will also follow them to Paradise. So shall We join their offspring to them because of their faith. We s

قَالَ لِي‌ نَحْنُ فِي الْعِلْمِ وَ الشَّجَاعَةِ سَوَاءٌ وَ فِي الْعَطَايَا[2] عَلَى قَدْرِ مَا نُؤْمَرُ.

“In knowledge and courage we all are equal. In benefaction and grants we do to the degree we are commanded.”

سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص‌ نَحْنُ فِي الْأَمْرِ وَ الْفَهْمِ وَ الْحَلَالِ وَ الْحَرَامِ نَجْرِي مَجْرًى وَاحِداً فَأَمَّا رَسُولُ اللَّهِ ص وَ عَلِيٌّ ع فَلَهُمَا فَضْلُهُمَا.

that he heard Abu 'Abdillah (al-Sadiq) (as) say that Rasulullah (sw) said: "We in the matters of commands, understanding, lawful and unlawfulness are all alike and the same. However, the Rasulullah (sw) and Ali (as) have their own [unique] virtue.”

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‌ إِنَّ اللَّهَ يَأْمُرُكُمْ‌ أَنْ تُؤَدُّوا الْأَماناتِ إِلى‌ أَهْلِها وَ إِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ‌[1] قَالَ إِيَّانَا عَنَى أَنْ يُؤَدِّيَ الْأَوَّلُ إِلَى الْإِمَامِ الَّذِي بَعْدَهُ الْكُتُبَ وَ الْعِلْمَ وَ السِّلَاحَ‌ وَ إِذا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ‌ الَّذِي فِي أَيْدِيكُمْ ثُمَّ قَالَ ل

who has said that I asked abu Ja‘far (a.s.) about the following verse of the Holy Quran. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a.s.) said, “ We are intended thereby. The preceding Imam must trans

سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلى‌ أَهْلِها قَالَ هُمُ الْأَئِمَّةُ مِنْ آلِ مُحَمَّدٍ ص أَنْ يُؤَدِّيَ الْإِمَامُ الْأَمَانَةَ[4] إِلَى مَنْ بَعْدَهُ وَ لَا يَخُصَّ بِهَا غَيْرَهُ وَ لَا يَزْوِيَهَا عَنْهُ‌[5].

about the words of Allah, the Most Holy, the Most High. “Allah (God) commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. . .” (4:58) The Imam (a.s.) said, “They are the Imams (a.s.) from the family of Muhammad (s.a.) who are commanded to delive

هُمُ الْأَئِمَّةُ يُؤَدِّي الْإِمَامُ إِلَى الْإِمَامِ مِنْ بَعْدِهِ وَ لَا يَخُصُّ بِهَا غَيْرَهُ وَ لَا يَزْوِيهَا عَنْهُ.

The Imam (a.s.) said, “They are the Imams (a.s.). The Imam (a.s.) must deliver the trust to the succeeding Imam (a.s.) exclusively and to no one else and that the succeeding Imams must not be deprived of this trust.”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلى‌ أَهْلِها قَالَ أَمَرَ اللَّهُ الْإِمَامَ الْأَوَّلَ أَنْ يَدْفَعَ إِلَى الْإِمَامِ الَّذِي بَعْدَهُ كُلَّ شَيْ‌ءٍ عِنْدَهُ.

The Imam (a.s.) said, “it is the command of Allah that the preceding Imam (a.s.) transfer to the succeeding Imam (a.s.) every thing that is with him.”

لَا يَمُوتُ الْإِمَامُ حَتَّى يَعْلَمَ مَنْ يَكُونُ مِنْ بَعْدِهِ فَيُوصِيَ إِلَيْهِ.

“The Imam does not die until he learns who the succeeding Imam is so he would deliver his will to him.”

إِنَّ الْإِمَامَ يَعْرِفُ الْإِمَامَ الَّذِي مِنْ بَعْدِهِ فَيُوصِي إِلَيْهِ.

“The Imam (a.s.) knows the succeeding Imam and delivers his will to him.”

مَا مَاتَ عَالِمٌ حَتَّى يُعْلِمَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى مَنْ يُوصِي.

“No scholar (Imam) has ever died before Allah, the Most Holy, the Most High, would grant him the knowledge of to who must he deliver his will.”

كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَذَكَرُوا الْأَوْصِيَاءَ وَ ذَكَرْتُ إِسْمَاعِيلَ‌[1] فَقَالَ لَا وَ اللَّهِ يَا أَبَا مُحَمَّدٍ مَا ذَاكَ إِلَيْنَا وَ مَا هُوَ إِلَّا إِلَى اللَّهِ عَزَّ وَ جَلَّ يُنْزِلُ وَاحِداً بَعْدَ وَاحِدٍ.

“Once I was in the presence of abu ‘Abdallah (a.s.). People mentioned the executors of the will and I mentioned Isma‘il. The Imam (a.s.) said, “No, I swear by Allah. O abu Muhammad, it is not up to us. It is up to no one except Allah, the Most Holy, the Most High. He makes them descend one after the other.”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ أَ تَرَوْنَ الْمُوصِيَ مِنَّا يُوصِي إِلَى مَنْ يُرِيدُ لَا وَ اللَّهِ وَ لَكِنْ عَهْدٌ مِنَ اللَّهِ وَ رَسُولِهِ ص لِرَجُلٍ فَرَجُلٍ حَتَّى يَنْتَهِيَ الْأَمْرُ إِلَى صَاحِبِهِ‌[1]. - الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مِنْهَالٍ عَنْ عَمْرِو بْنِ الْأَشْعَثِ عَنْ أَبِي عَبْدِ اللَّهِ ع‌ مِثْلَهُ

“Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from Allah and His Messenger to a man and then to the next man until the matter is delivered to its rightful owner.” Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhamma

إِنَّ الْإِمَامَةَ عَهْدٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ مَعْهُودٌ لِرِجَالٍ مُسَمَّيْنَ لَيْسَ لِلْإِمَامِ أَنْ يَزْوِيَهَا عَنِ الَّذِي يَكُونُ مِنْ بَعْدِهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَاوُدَ ع أَنِ اتَّخِذْ وَصِيّاً مِنْ أَهْلِكَ فَإِنَّهُ قَدْ سَبَقَ فِي عِلْمِي أَنْ لَا أَبْعَثَ نَبِيّاً إِلَّا وَ لَهُ وَصِيٌّ مِنْ أَهْلِهِ وَ كَانَ لِدَاوُدَ ع أَوْلَادٌ عِدَّةٌ وَ فِيهِمْ غُلَامٌ كَانَتْ أُ

“Imamat (leadership with Divine authority) is a covenant from Allah, the Most Holy, the Most High, pledged to particularly known man. The Imam does not have the right to divert it from the succeeding Imam. Allah, the Most Holy, the Most High, sent inspiration to David to appoint the executor of his will from among your

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ أَ تَرَوْنَ أَنَّ الْمُوصِيَ مِنَّا يُوصِي إِلَى مَنْ يُرِيدُ لَا وَ اللَّهِ وَ لَكِنَّهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ص إِلَى رَجُلٍ فَرَجُلٍ حَتَّى انْتَهَى إِلَى نَفْسِهِ‌[1].

“Do you think that a testator of us chooses whoever he wants as the executor of his will? No, I swear by Allah, it is not so. It is a covenant from the Messenger of Allah to a man and then to next man. Until the Imam (abu ‘Abdallah (a.s.) ended up to his self.” The Imam (a.s.) six times said, “To the next man.” 1. The

إِنَّ الْوَصِيَّةَ نَزَلَتْ مِنَ السَّمَاءِ عَلَى مُحَمَّدٍ كِتَاباً[2] لَمْ يُنْزَلْ عَلَى مُحَمَّدٍ ص كِتَابٌ مَخْتُومٌ إِلَّا الْوَصِيَّةُ فَقَالَ جَبْرَئِيلُ ع يَا مُحَمَّدُ هَذِهِ وَصِيَّتُكَ فِي أُمَّتِكَ عِنْدَ أَهْلِ بَيْتِكَ فَقَالَ رَسُولُ اللَّهِ ص أَيُّ أَهْلِ بَيْتِي يَا جَبْرَئِيلُ قَالَ نَجِيبُ اللَّهِ‌[3] مِنْهُمْ وَ ذُرِّيَّتُهُ لِيَرِثَكَ عِلْمَ النُّبُوَّةِ كَمَا وَرَّثَهُ إِبْرَاهِيمُ ع وَ مِيرَاث

“The will came from the heavens to Muhammad (sw) in a book (written). Nothing came to Muhammad (sw) from heavens in a written sealed document form except the will. Jibril (a.s.) said, “O Muhammad, this is your will about your followers with your family. The Messenger of Allah (sw) asked, “Which family of mine, O Jibril

إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ عَلَى نَبِيِّهِ ص كِتَاباً قَبْلَ وَفَاتِهِ فَقَالَ يَا مُحَمَّدُ هَذِهِ وَصِيَّتُكَ إِلَى النُّجَبَةِ مِنْ أَهْلِكَ قَالَ وَ مَا النُّجَبَةُ يَا جَبْرَئِيلُ فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ وُلْدُهُ ع وَ كَانَ عَلَى الْكِتَابِ خَوَاتِيمُ مِنْ ذَهَبٍ فَدَفَعَهُ النَّبِيُّ ص إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ أَمَرَهُ أَنْ يَفُكَّ خَاتَماً مِنْهُ وَ يَعْمَلَ بِمَا فِيهِ فَفَكّ

2. Ahmad ibn Muhammad and Muhammad ibn Yahya have narrated from Muhammad ibn al-Husayn from Ahmad ibn Muhammad from abu al-Hassan al-Kinani from Ja‘far ibn Najih al-Kindi from Muhammad ibn Ahmad ibn ‘Ubaydallah al-‘Umari from his father from his grandfather from abu ‘Abdallah (a.s.) who has said the following. “Allah,

قَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ مَا كَانَ مِنْ أَمْرِ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ ع وَ خُرُوجِهِمْ وَ قِيَامِهِمْ بِدِينِ اللَّهِ عَزَّ وَ جَلَّ وَ مَا أُصِيبُوا مِنْ قَتْلِ الطَّوَاغِيتِ إِيَّاهُمْ وَ الظَّفَرِ بِهِمْ حَتَّى قُتِلُوا وَ غُلِبُوا فَقَالَ أَبُو جَعْفَرٍ ع يَا حُمْرَانُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ كَانَ قَدَّرَ ذَلِكَ عَلَيْهِمْ وَ قَضَاهُ وَ أَمْضَاهُ وَ حَتَمَهُ

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from Durays al-Kunasi from Humran who has said that once Humran asked abu Ja‘far (a.s.) the following. “May Allah take my soul in service for your cause, ‘Why the cases of Ali al-Hassan and al-Husayn (a.s.) come about the way they

قُلْتُ لِأَبِي عَبْدِ اللَّهِ أَ لَيْسَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع كَاتِبَ الْوَصِيَّةِ وَ رَسُولُ اللَّهِ ص الْمُمْلِي عَلَيْهِ وَ جَبْرَئِيلُ وَ الْمَلَائِكَةُ الْمُقَرَّبُونَ ع شُهُودٌ قَالَ فَأَطْرَقَ طَوِيلًا[2] ثُمَّ قَالَ يَا أَبَا الْحَسَنِ قَدْ كَانَ مَا قُلْتَ‌[3] وَ لَكِنْ حِينَ نَزَلَ بِرَسُولِ اللَّهِ ص الْأَمْرُ نَزَلَتِ الْوَصِيَّةُ مِنْ عِنْدِ اللَّهِ كِتَاباً مُسَجَّلًا نَزَلَ بِهِ جَبْرَئِيلُ مَ

4. Al-Husayn ibn Muhammad al-Ash‘ari has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Harith ibn Ja’far from Ali ibn Isma‘il ibn Yaqtin from ‘Isa ibn al-Mustafad, abu Musa al-Darir who has said that Musa ibn Ja‘far (a.s.) narrated to me the following. “I said to abu ‘Abdallah (a.s.), ‘Was Amir al-

قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع إِذَا مَاتَ الْإِمَامُ بِمَ يُعْرَفُ الَّذِي بَعْدَهُ فَقَالَ لِلْإِمَامِ عَلَامَاتٌ مِنْهَا أَنْ يَكُونَ أَكْبَرَ وُلْدِ أَبِيهِ‌[2] وَ يَكُونَ فِيهِ الْفَضْلُ وَ الْوَصِيَّةُ وَ يَقْدَمَ الرَّكْبُ فَيَقُولَ إِلَى مَنْ أَوْصَى فُلَانٌ فَيُقَالَ إِلَى فُلَانٍ وَ السِّلَاحُ فِينَا بِمَنْزِلَةِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ تَكُونُ الْإِمَامَةُ مَعَ السِّلَاحِ حَيْثُمَا كَانَ.

“When the Imam dies through what means one would know the succeeding Imam (a.s.)?” He said, “For the Imam there are certain signs. Of such sign one is that he must be the eldest son of his father. The will and excellence must be found in him and when people come to ask who is appointed the executor of the will in answe

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمُتَوَثِّبُ عَلَى هَذَا الْأَمْرِ الْمُدَّعِي لَهُ مَا الْحُجَّةُ عَلَيْهِ قَالَ يُسْأَلُ عَنِ الْحَلَالِ وَ الْحَرَامِ‌[4] قَالَ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ ثَلَاثَةٌ مِنَ الْحُجَّةِ لَمْ تَجْتَمِعْ فِي أَحَدٍ إِلَّا كَانَ صَاحِبَ هَذَا الْأَمْرِ أَنْ يَكُونَ أَوْلَى النَّاسِ بِمَنْ كَانَ قَبْلَهُ وَ يَكُونَ عِنْدَهُ السِّلَاحُ وَ يَكُونَ صَاحِبَ الْوَصِيَّةِ الظَّاهِرَةِ الَّتِ

“In the case of those who rush to hold control of this matter (leadership) and who claim to be for it, how would one verify their possessing Divine authority?” The Imam (a.s.) said, “They are asked about the rules of lawful and unlawful matters.” The narrator has said that the Imam (a.s.) then turned to me and said, “T

قِيلَ لَهُ بِأَيِّ شَيْ‌ءٍ يُعْرَفُ الْإِمَامُ قَالَ بِالْوَصِيَّةِ الظَّاهِرَةِ وَ بِالْفَضْلِ إِنَّ الْإِمَامَ لَا يَسْتَطِيعُ أَحَدٌ أَنْ يَطْعُنَ عَلَيْهِ فِي فَمٍ وَ لَا بَطْنٍ وَ لَا فَرْجٍ فَيُقَالَ كَذَّابٌ وَ يَأْكُلُ أَمْوَالَ النَّاسِ وَ مَا أَشْبَهَ هَذَا.

“He is recognized through a publicly established will, through excellence in perfection. In the case of Imam no one must be able to raise objections in matters words, of his consumption and sexual matters so that people would say, “He is a liar, usurping other’s properties and such similar things.”

قُلْتُ لِأَبِي جَعْفَرٍ ع مَا عَلَامَةُ الْإِمَامِ‌[1] الَّذِي بَعْدَ الْإِمَامِ فَقَالَ طَهَارَةُ الْوِلَادَةِ وَ حُسْنُ الْمَنْشَإِ وَ لَا يَلْهُو وَ لَا يَلْعَبُ.

“What is the sign of being A number of our people has narrated from Imam after the preceding Imam (a.s.)?” The Imam (a.s.) said, “ Being of pure birth, good up bringing and that he would not trifle or engage in amusement.”

سَأَلْتُهُ عَنِ الدَّلَالَةِ عَلَى صَاحِبِ هَذَا الْأَمْرِ فَقَالَ الدَّلَالَةُ عَلَيْهِ الْكِبَرُ وَ الْفَضْلُ وَ الْوَصِيَّةُ إِذَا قَدِمَ الرَّكْبُ الْمَدِينَةَ فَقَالُوا إِلَى مَنْ أَوْصَى فُلَانٌ قِيلَ إِلَى فُلَانِ بْنِ فُلَانٍ وَ دُورُوا مَعَ السِّلَاحِ حَيْثُمَا دَارَ فَأَمَّا الْمَسَائِلُ فَلَيْسَ فِيهَا حُجَّةٌ.

"I asked him about the evidence for the one in charge of this matter. He said, 'The evidence for him is his seniority, virtue, and the bequest when the caravan arrives in the city. They say, 'To whom did so-and-so bequeath?' It is said, 'To so-and-so, son of so-and-so,' and they revolve with the weapons wherever they r

إِنَّ الْأَمْرَ[2] فِي الْكَبِيرِ مَا لَمْ تَكُنْ فِيهِ عَاهَةٌ.

“The leadership is with being the elder as long as he is free of defects.”

قُلْتُ لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ بِمَ يُعْرَفُ الْإِمَامُ قَالَ فَقَالَ بِخِصَالٍ أَمَّا أَوَّلُهَا فَإِنَّهُ بِشَيْ‌ءٍ قَدْ تَقَدَّمَ مِنْ أَبِيهِ فِيهِ بِإِشَارَةٍ إِلَيْهِ‌[3] لِتَكُونَ عَلَيْهِمْ حُجَّةً وَ يُسْأَلُ فَيُجِيبُ وَ إِنْ سُكِتَ عَنْهُ ابْتَدَأَ وَ يُخْبِرُ بِمَا فِي غَدٍ وَ يُكَلِّمُ النَّاسَ بِكُلِّ لِسَانٍ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ أُعْطِيكَ عَلَامَةً قَبْلَ أَنْ تَقُومَ فَلَمْ

“May Allah take my soul in service for your cause, what is the proof to know the Imam (a.s.) ?” He said, “Through several qualities. The first thing is that his father must have said to this effect about him so that it could be considered a proof up on him. And that when asked he would answer and if one remain silent h

لَا تَعُودُ الْإِمَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ أَبَداً إِنَّمَا جَرَتْ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ أُولُوا الْأَرْحامِ‌ بَعْضُهُمْ‌ أَوْلى‌ بِبَعْضٍ فِي كِتابِ اللَّهِ‌[1] فَلَا تَكُونُ بَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ ع إِلَّا فِي الْأَعْقَابِ وَ أَعْقَابِ الْأَعْقَابِ.

“Imamat (Leadership with Divine Authority) will never go to two brothers after al-Hassan and al-Husayn (a.s.). It has continued from Ali ibn al-Husayn (a.s.) as Allah, the Most Holy, the Most High has said, “The relatives are closer to each other, according to the Book of God, . .” (33:6) After Imam Ali ibn al-Husayn (

أَنَّهُ سَمِعَهُ يَقُولُ‌ أَبَى اللَّهُ أَنْ يَجْعَلَهَا لِأَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ ع.

“ Allah has disdained to place Imamat in two brothers after al-Hassan and al-Husayn (a.s.).”

لَا فَقُلْتُ فَفِي أَخٍ قَالَ لَا قُلْتُ فَفِي مَنْ قَالَ فِي وَلَدِي وَ هُوَ يَوْمَئِذٍ لَا وَلَدَ لَهُ.

“Abu al-Hassan al-Rida (a.s.) was once asked, “Can Imamat continue in uncles?” He replied, “No, it can not happen.” The narrator has said that he asked the Imams (a.s.), “Can it continue in a brother?” He replied, “No, it can not happen.” I then asked, “With who then it can continues?” He replied, “It will continue wit