Imam al-Hasan al-‘Askari (A.S.)

Compiled by: Ayatullah Shaheed Murtadha Mutahhari

It is the night of Imam al-Hassan al-‘Askari’s birthday. It is a night of celebration. It is a night for which we should all congratulate the holy existence of Sahib al-Amr, the Imam of the Time (may Allah hasten his glorious advent). We should of course have expressed esteem and paid our respect. The holy being of Imam al-Hassan al-‘Askari was one of the infallible Imams who was under extreme pressure. This was because the closer the time of the holy Imams got to the time of the Imam of the Age, the more difficult their task would have become.

He was in Samirra’, which was the center of the government at that time. The center of government was transferred from Baghdad to Samirra’ during the time of “Mu‘tasim”. The reason for this was the oppression the army of Mu‘tasim had towards the people, who later complained. Mu‘tasim did not listen at the beginning but they finally managed to make him agree to the transfer of the center to Samirra’, so that his army would be far away from the people.

Imam al-‘Askari and Imam al-Hadi were residing in Samirra’ by force in an area called, “al-‘Askar” or “al-‘Askari”, which means the location of the army and it was in fact the army base. In other words, the house they were residing in was especially chosen in an army base so that they could be under surveillance.

The Imam died at the age of twenty eight (and his great father was about forty two when he left this world). The period of his Imamate lasted only six years. According to the historical facts, during these six years, he was either imprisoned or if he was free, he was forbidden to socialize and forbidden any visits. It was a bizarre situation.

It seems, as you know, that each of the holy Imams had a certain quality that was more apparent in them. Khwajah Nasir, in his twelve-verse poem, has described each of the holy Imams with their special quality. The holy being of Imam al-‘Askari was distinguished by dignity and so-called good looks. The greatness and dignity reflecting on his face was in such a way that whoever visited him would get influenced by his appearance even before the Imam said a word. This story is fully specified in the majority of narrations. Even the enemies, who constantly pursued the Imam and were sometimes taking the Imam to prison, could not resist paying their respect towards him when confronting the Imam.

In this relation, “Muhaddith Qummi” narrates a story from Ahmad ibn ‘Ubayd Allah ibn Khaqan in his book entitled, “Al-Anwar al-Bahiyyah”. Ahmad ibn ‘Ubayd Allah ibn Khaqan was the son of the minister al-Mu‘tamid ‘Ali Allah. He quotes from his father a story in which he was also present. It is an extremely amazing story which at the moment I have not got time to narrate.

It was wide spread among people and they all knew that al-Mahdi of the Nation will emerge from the backbone of this holy existence. This was the main reason for the extreme surveillance of the Imam. The same thing Pharaoh did with Bani Isra’il when he had heard that a birth from among Bani Isra’il would cause his downfall. He killed all the new-born boys of Bani Isra’il and only kept the girls alive. He had appointed some women to go to the houses of Bani Isra’il and to find out which of the women were pregnant and keep them under surveillance.

This is exactly what the caliphate system did with Imam al-‘Askari. How good Mawlawi says,

You attacked the hidden prisoners,

To close the way on the concealed one.

This foolish man never thought that if this were true, could he stop a divine order? Once in a while, they would send some more people to search the Imam’s house. This was done especially when the Imam passed away, because they were often hearing that Imam al-Mahdi had been born.

You all have heard the story of the Imam’s birth when Allah, the Almighty, veiled the birth of this holy being and only a few people found out during his birth. He was six when his great father passed away. During his childhood the special Shi‘ahs who came from different places, the Imam would introduce him to those special followers. The general public was not aware of this but finally the news that a son is born for Hassan al-‘Askari and they are hiding him spread among people.

They would sometimes send somebody to the Imam’s house to find this child and, in their thoughts, get rid of him. But, when Allah wants something, can the servant do anything against it? Meaning when the divine decree has been decided for something, a human being can no longer have any role there. After the Imam’s death and coincidently with his demise, their officers poured into the Imam’s house and thoroughly searched it. They sent their woman spies to inspect all the women, whether a slave girl or not, to see if there were any pregnant women among them. They suspected one of the slave girls to be pregnant. They took her and kept her for a year. Then, they realized that they had made a mistake. The mother of the holy being of Imam al-‘Askari is called “Hudayth”. She was famously known as “Jaddah” (grandmother) because she was the grandmother of the Imam of the Time (may Allah hasten his glorious advent).

There are other women in history who were famous because of the prestige of their grandchild and they are called Jaddah. One such woman is the grandmother of Shah ‘Abbas. There are two schools in Isfahan by the name of Jaddah. A woman whose fame is because of her grandchild will inevitably become famous as Jaddah. This honorable woman became famous by the title Jaddah. But it was not only being a grandmother that made her famous. She had a certain status, greatness and a special personality which have been written.

The late Muhaddith Qummi (may he reside in Allah’s paradise) wrote in “Al-Anwar al-Bahiyyah”, “She was the Shi‘ah shelter after Imam al-‘Askari.” In other words, this honorable woman was the Shi‘ah refuge. Inevitably, in that time (because Imam al-‘Askari was twenty eight, when he passed away and if we also calculate the age of Imam al-Hadi), she was a woman of fifty to sixty years of age. This woman was so learned and great that when a Shi‘ah came across a problem, he would present it to this woman.

A man said, “I went to visit Imam al-‘Askari’s aunt; i.e. Hakimah Khatun, the daughter of Imam al-Jawad. I went and spoke to her in relation to the dogmas and beliefs and the issues of Imamate and etc. She spoke about her beliefs until she got to Imam al-‘Askari and said, ‘At present, his child, who is hidden and in occultation, is my Imam.’ I said, ‘Now that he is in occultation, who do we refer to if we have any problems?’ She replied, ‘Refer to Jaddah.’ I said, ‘How strange! The Imam passed away and made a will to a woman?’ She replied, ‘Imam al-‘Askari did the same thing Imam al-Husayn did. The real trustee of Imam al-Husayn was ‘Ali ibn al-Husayn, but did he not leave most of his will with his sister Zaynab? Al-Hassan ibn Al-‘Askari did exactly the same thing. His inward trustee is this child who is hidden but he could not overtly say he is my trustee. He had ostensibly appointed this awesome woman as his trustee.’”

By Your Name, O the Great, the Most Magnanimous, the All-mighty, the Most Glorious, the Most Generous, O Allah!

O Allah! Make us appreciative of Islam and the Qur’an.

O Allah! Make us be grateful for our Prophet.

O Allah! Make us appreciate the pure Ahl al-Bayt.

Shine the beams of love and spiritual knowledge on our hearts.

Shine the beams of love and knowledge of the Prophet (s) and his family in our hearts.

Make our deeds liable for your divine interventions, absolute mecy and your forgiveness.

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Imam al-Mahdi  and the Universal Justice

Compiled by: Ayatullah Shaheed Murtadha Mutahhari

“Allah hath promised those of you who have faith and do righteous deeds that He will surely make them succeed (the present rulers) in the earth, just as He made those who were before them succeed (others) and He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe nothing as partner unto Me. And those who disbelieve; henceforth, they are the miscreants.”1

All of the divine prophets who have been sent among humanity by Allah, the Almighty, came for two essential reasons, one of which is to establish the correct relationship between a servant and his Creator or, in other words, to prevent man from worshipping other creatures except his Creator. This is summarized in the Godly saying, “There is no God but Allah.” [la ilaha illa Allah]

The second reason for the delegation of the great prophets from God is to establish fair and righteous relations between the human beings, based on justice, peace, purity, cooperation, benevolence, affection, and service to others. The Noble Qur’an has mentioned these two issues as two reasons for the prophets in the most explicit way. In relation to the first reason, about the Seal of the Prophets, the Holy Qur’an says,

 “O Prophet! Indeed, we have sent thee as a witness, as a bearer of good tidings and as a warner. And, as a summoner unto Allah by His permission, and as a radiant lamp.”2

And about the second reason, it is said in the Holy Qur’an,

“Certainly, We sent Our messengers with manifest proofs, and revealed with them sent down with them the Scripture and the Balance, so that mankind may maintain justice; and We sent down iron, wherein is mighty power and many uses for mankind, and so that Allah may know those who help Him and His messenger, thought unseen. Indeed, Allah is Strong, Almighty.”3

See how explicitly the Qur’an states the favor of the prophets and even their mission to establish justice among mankind? In this verse, it says: we sent our messengers with clear reason and with them we sent the Scripture, commandments and writings with a balance (which means just rules and regulations). What for?

 “… So that mankind may maintain justice.”4

So, all individuals behave justly and the principles of justice are established among mankind. Therefore, the issue of establishing justice was the main and general aim of all the prophets. In other words, according to the exact sayings of the Holy Qur’an, the prophets came and had a mission and a message which was Justice.

The second matter which I must mention here is this: the issue of justice (that is the universal justice and common justice not the relative or individual justice)—by justice we mean that there will come a day in this world for mankind when all traces of tyranny, oppression, discrimination, war, hatred, bloodshed or exploitation and their tools such as lies, hypocrisy and deception will ultimately be nonexistent. Will man ever see this day? Is this only a wish that will never come true? Is it even possible for some who does not have a spiritual disposition to say: I do not deny the universal justice, I am not a supporter of widespread oppression as the basis for our world but I believe that our world is so ominous, shallow and gloomy that there will never be a place for universal or true justice, peace, purity or true humanity? There will never be a day that human beings will actually live together in peace. The world is the place of darkness and oppression, all the oppression will be compensated in the next world. Justice only belongs to the next world.

This idea exists among non-Muslims and people of other religions. One of the main advantages of Islamic belief (and especially in the eyes of the Shi‘ahs in relation to Islam) is: do not be pessimistic. The age of war and fighting, the age of moral corruption and the age of darkness are temporary. The final outcome is luminosity and justice. Even if this teaching is present in other doctrines, it is not as certain and clear as it is in the Shi‘ah doctrine.

Another matter regarding the future of man in this world is goodness, death of oppression and the advent of justice. If man were to contemplate the Qur’an, he would see that the Qur’an emphasizes and confirms this matter and also gives glad tidings about the future of the world. There are numerous verses in this regard one of which is the verse which I recited at the beginning of my speech,

“Allah hath promised those of you who have faith and do righteous deeds that He will surely make them succeed (the present rulers) in the earth, just as He made those who were before them succeed (others) and He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. And those who disbelieve; henceforth, they are the miscreants.”5

It has been promised to the faithful and the people whose deeds are righteous and admirable that the end of the world is in their hands. The one who will finally rule the world is the divine religions, spirituality and “There is no God but Allah.” [la ilaha illa Allah]. Materialism and material worshipping and selfishness will be destroyed. The end of the world is security,

 “And that He will give them in exchange safety after their fear.”6

The world’s destiny is divine unity to all its degrees

Therefore, we used two topics from the Holy Qur’an: firstly, that the main reasons for the existence of prophets are two: divine unity [tawhid] and the establishment of justice. The first reason is related to man’s relationship with God and the second is related to the relationship of man with his kind.

The issue of justice is not just a dream or a wish, it is a reality that the world is going towards; it is the divine custom; God will eventually dominate justice over this world and man will rule over this world for centuries and centuries (which we do not know how long this could be. Maybe a million, maybe ten millions or even one hundred million years), but a mature and true human being, in whom darkness and oppression is present today, does not exist.

My discussion is about this topic: will universal justice be established in this world? I will especially discuss one aspect that is: on what basis does Islam claim that universal justice will be established in the world?

For this I must explain three subjects; the first is, ‘What is justice?’ Second, ‘Is there an inclination towards justice in man or do tendencies toward justice essentially not exist in the human nature? Is it true that any time justice is given to man it has been done so by force and imposed upon him? Can it be possible for man to acquire justice without his own consent and desire?’ And the third is, ‘Is justice practical or not? And if it was to become practical, what mean would be required to make it possible?’

Definition of justice

The first subject “What is justice?” does not really need defining. Human beings are, more or less, familiar with oppression. They know discrimination. Justice is the opposite of oppression. It is the opposite of discrimination and, in other words, human beings will find eligibilities on the basis of their creation and their activities and any talents they show from themselves. Justice consists of eligibility and the right which is given to any human as a reason for his creation and what he has obtained as a result of his deeds and activities.

It is the opposite point to oppression. One will not get something he does not qualify for and it will be taken away from him.

It is the opposite of discrimination so when we have two people of equal state, one is not given a privilege while the other is withheld from it. But, at the same time, in the olden days, there were people who essentially denied justice. This included the ancient Greek philosophers until the European ages, who believe that justice basically has no meaning. Justice is equal to force. Justice means what the law has dictated, and therefore justice is ultimately decided by force.

I do not want to discuss this issue because then I will not be able to finish my discussion. This saying is rejected. Justice itself is real because “entitlement” is real. How is entitlement real? Entitlement has taken form the text of creation because creation is real. Any creature in the textual content of creation has some merits and qualities. As a result of his deeds and activities, man creates certain eligibilities. And the justice defined as giving the right to its rightful owner, will be meaningful. Those sayings are delusive words.

Is justice-seeking instinctive?

The second part of my talk that needs further explaining is, ‘Is there an instinct in the human nature which seeks justice?’ Man desires something according to his nature and essence. This means that he has no justification for those desires apart from his physical and spiritual structure. For example, when you participated in this respectful session and saw these lovely writings, you see the “la ilaha illallah” in the middle, “‘aliyyun waliyullah” on the left and a black star as a symbol of the impeccablity of Fatimah al-Zahra’, the name of the rest of the Twelve Infallibles, all the Qur’anic verses that are used as the Islamic slogans, Imam al-Husayn’s saying, lovely caligraphy, you enjoy them all and like them.

Why? Who forced you to like it? Nobody has forced you. You like it because it is beautiful. A power is placed in any human nature that makes him praise whatever beauty he comes across. This no longer needs a law to be set or a force to be imposed on him. This is in the human nature. They call such things affairs that exist in the human nature. Loving science, knowledge and lots of other things are in the human nature. This is the desire for justice, meaning the desire and interest to be just even if it has no benefit for man. Or the desire of man himself to be just as well as society to be just, not considering any benefits that man may receive from justice, among man’s ideals? Is there such a thing in man’s nature or not?

The theory of Nietzsche and Machiavelli

Some believe that such power and force does not essentially exist in human nature. The majority of European philosophers believe this and it is this idea of these philosophers which has set the world on fire. They say: justice is the innovation of the wretched people. The weak and the wretched people created this word when they confronted the powerful. Because they did not have the power to fight the powerful, they said justice is good, humans must be just. They believed that this was all nonsense and that if this supporter of justice became powerful, he would do the same things the other powerful people do.

The famous German philosopher, Nietzsche says: So many times it happened that I laughed when I heard the weak talking of justice and justice seeking. When I look, I see that they say justice because they have no claws. I say to them: Oh you reckless, if you had claws, you would never say such words. These philosophers say that man basically has no faith and believes in justice.

Those who do not believe in justice to be something in the human nature can be divided into two groups: the group who claims that man should not go after justice even as a dream, one must go after power and force. Justice is nonsense. You should not even dream about it. They use an expression which goes along with our definition. The brief version of this expression is: two knots of horn are preferred to a meter of tail, where the horn represents power and the tail represents justice. What is justice? Go after power. Nietzsche and Machiavelli are from this group.

The view of Bertrand Russel

This, however, is not what other groups believe. They say: no, one must go after justice but not because justice is ideal but because one’s interest lies in justice for all. This is the belief of Bertrand Russel. With this belief, he is even a philanthropist. He has no choice to say anything else because this is what his philosophy requires. He says: on the basis of his nature, man has been created as a one who seeks that which is in his benefit. So what must be done in order for justice to be established? Must we order man to demand for justice?! If this cannot be imposed and justice seeking is not in his nature, then how can we force mankind to seek justice? Something else can however be carried out to enhance man’s wisdom, knowledge and science so that a point is reached where he can be told: Man! It is true that benefit is the only authoritative thing and no one or thing can lead you anywhere unless you are being directed to a place which leads you to your benefits. But, the interest of one lies in the establishment of justice for all.

If there is no justice for all, one’s interest cannot be obtained. It is true that, on the basis of your nature, you want to assault your neighbour but when you assault him, he will assault you and you, instead of gaining more benefits, will gain fewer benefits. So, start thinking and calculate. You will then realize that your interests, too, lie in justice.

They have the idea of justice in the world but regard the way to approach justice, strengthening the mind by science and knowledge. That is, familiarize man with the fact that the interests of an individual lie in the public interest.

Evaluation of this theory

It is also very clear that this view is not practical because it only applies to those who do not have much power. It may apply to me. I am a powerless individual. I am afraid of my neighbors and I see my neighbor has a lot more power than I have. I become just because of the fear from my neighbor’s power. However, from the instant I gain power, I will no longer have any fear from my neighbor and I will fully be certain that if I trample him, there will be no power to confront me. How could I then be just? Because you sir, say that man is benefit-seeking. Knowledge says be just for the sake of your interest and that is when I see power in front of me. But, when I see no power in front of me, how can I be just? And, thus, the philosophy of Bertrand Russel (on the contrary to all his philanthropical slogans) gives the right to all the powerful, who have no fear of the powerless, to be as oppressive as they want to be.

The Marxist view

We have a third group who can be included with the second group. This group says: justice is practical but not through man. Man cannot bring about justice. It is neither possible to train man in a way that he would truly seek justice from the bottom of his heart. Nor is it possible to strengthen man’s wisdom to an extent that he sees his interests in justice. Justice can automatically be sought by machines. Justice should not be demanded from economical instruments or in a more correct definition: it should not be desired for. It is not your business. It is a lie if you think you can became a justice-seeker. It is also a lie if you think your wisdom will one day lead you to justice.

However, machines will automatically draw man towards justice. The transition that economical and production instruments will go through (according to calculations they did for themselves which mostly came out wrong) will reach a capitalist world. A capitalist world will involuntarily end in socialism. In a socialist world, justice will naturally and neccesserily be brought about, whether you want it or not. You are not the element of justice enforcement. So, do not calculate if my wisdom will draw me to justice or not? Or will my training draw me justice? He says: all these are lies.

The Islamic view

There is, however, a third opinion here that says: this is just pessimism towards nature and human essence. If today you see man running away from justice, it is because he has not yet reached the perfection stage. Justice does exist in the human nature. If man is trained well, if he gets placed under the hands of a perfect coach, he will reach a stage where he will truly seeks justice. He would truly prefer public justice to his personal interests and would love justice as he loves beauty. Justice can be considered as a kind of rational beauty and not a perceivable one.

In our ideology, which is a religious ideology, there is a reason for this statement; that is, when you say man is not justice-seeking because of his nature and justice must be imposed on him by force or when you say his wisdom should reach a stage where he is able to see his interests in a public justice or when you say evolution of production tools will automatically bring about justice, we can show you people who were just and justice-seeking when these were not called for in their interests. Despite their personal interests, justice was their ideal and wish. They loved justice and sacrificed themselves in the way of justice. They are examples of perfect humans in the previous ages. These examples show that it is possible to put man in the path of justice so he can become like those examples before him. Now if he did not reach that stage, he could at least be one little example of it.

‘Ali ibn Abi Talib himself is an example that rejects all these philosophies; ‘Ali and those raised by ‘Ali and other human beings who have existed in all the ages. Now, when we bring ‘Ali as an example, it may cross one’s mind that ‘Ali was an exceptional person. No, there is no such thing. Even now there are a lot of people among the true pious ones who truly love justice. Their essence is bonded with justice and what a bond that is! Man will also become like this in the future.

Most of the human individuals think that the issue of the Imam of the Time’s reappearance is a matter that equals the world’s decline and the return of man to the Age of Ignorance [jahiliyyah]. It is actually the opposite. It is the intellectual, moral and scientific upgrading for man according to all the evidents and reasonings we have obtained from religion. The same religion that has talked about the topic of the Imam of the Time’s reappearance has also made mention of this.

It is in the “Usul al-Kafi” that when the Imam of the Time reappears, Allah will give privilege to human individuals and the wisdom of individuals will enhance. Their intellect and deeds will also increase. When his holy being will reappear, there will no longer be wolf and sheep relation in the world. Even wolves will live at peace and purity with one another. Which wolves? Is it the wolves that live in the desert or the human-figured wolves? This means wolves will no longer have a wolfish nature.

Before I read a part of the other numerous indications of the situations in the time of the Imam for you, I must raise a point:

The issue of the Imam’s lifetime

When the topic of the Imam of the Time is raised, most people say: can a human live one thousand and two hundred years? This is against natural laws. They think that all affairs taking place in this world are fully in accordance with the normal laws of nature (laws recognized by the knowledge man has today). Basically, all the big changes that have taken place in the life’s history and the lives of living creatures (including plants and animals) are all abnormal changes. According to which biological principle did the first embryo on earth form? With what natural law does the first life on earth match? According to the scientific theories today, it is scientifically definite that nearly forty billion years have passed from the birth of the Earth.

Billions of years ago, our earth was a red hot planet and it was impossible for any living creature to live on it. According to scientific estimations, millions of years passed until the first creature appeared on the Earth. Science today agrees that a living creature emerges from a living creature and it cannot be proven that a living creature emerged from a non-living creature. Science has yet not been able to answer this question: how did the first creature appear on earth? That is to say, how did the first living embryo came into existence on the earth?

They say: when the first embryo and first cell appeared, they evolve and reach a stage where it branches: the vegetation branch and the animal branch; the vegetation branch with certain characteristics and the animal branch with certain characteristics where they are against and complementary to one another in some aspects.

The strange thing is: if there was no vegetation, would there be no animal? And if there were no animals, would there be no vegetation, especially taking into consideration the need to take up and pass out gasses existent in the air?

Science has still not been able to prove that how the stage of change in life and existence appears and takes place? Also, science has not yet been able to rationalize the other stages in the appearance of man himself, a creature with such power, wisdom and will power.

Is the issue of revelations a common affair? Is the issue of man reaching a stage where he can get orders from beyond nature any less than the issue of one living for one thousand and three hundred years? This is basically a normal and common issue. It is something that man is now going after and there may even be a natural law for it. Humans today are attempting to create methods (with certain drugs or certain formulas) to extend man’s lifespan.

Nobody can say whether or not this is the natural law for man to live one hundred, two hundred or five hundred years. It is true that the human body cells have a certain life cycle, but this is when the situation is limited. Maybe one day, a method will be discovered that is very simple yet increases man’s life by five hundred years or more.

This is not something that one can doubt. Allah, the Almighty, has always shown that when the world’s status reaches a certain stage, a sudden change will take place in a way as if a hand had come out of the invisible and intervened in the situation in such a way that was not at all possible to predict using natural laws. Therefore, this topic has no ambiguity that one needs to think about or, God-forbid, even doubt. Religion has been created for the very purpose of opening man’s eyes and removing all the barriers which obstruct the progression of man’s thought. What will happen in that age, the age of evolution of science, wisdom, morals and the society? I will explain this to you in an example.

The characteristics of Imam al-Mahdi’s age

As a common opinion among Shi‘ah and Sunni scholars, this sentence has been narrated by the Prophet and no one has any doubt that the Prophet has said, “If there is only one day left of the world, Allah will make that day long so a man from my children appears.”

Which means if we assume there is only one day left of the world, Allah will make that day long so al-Mahdi from my children appears. The point is that this is a definite divine decree and if we assume only one day is left of the world, the task will definitely be carried out.

Some of our friends were surprised to find that our brother from Hijaz, Mr. Shaykh Khalil al-Rahman7, who always speaks of ‘awaiting the reappearance of Imam al-Mahdi,’ is not a Shi‘ah? How is it that he is awaiting this reappearance? Most of us probably believe this out of habit or our geographical locations but he spoke of this out of faith and belief. As I said, this matter is not specific to the Shi‘ahs. The Sunnis also believe in this and it has been repeated in their sources many times.

Now observe how clearly the Prophet sees that day and the age of man’s perfection. He says, “Al-Mahdi will come at a time when there are strong disagreements among my nation and when constant earthquakes occur.”

Note: By earthquakes we do not mean those which result from tectonic stress.

Then he will fill the world with justice and fairness after it has been filled with oppression and tyranny.

When this container has been filled with oppression and tyranny, he will fill the world with justice and fairness.

Both Allah and those beings in the skies and the people on earth are pleased with him. They say, “Praise be to Allah, who removed the evil of these oppressions from us.” He then says, “He will divide wealth in the correct way.”8

The companions asked, “Oh Messenger of Allah! What do you mean in the correct way?” He said, “He will divide it fairly and equally. And Allah will fill the hearts of the Islamic nation with opulence (spiritual wealth).”

That means do not think that this opulence and wealth is the same as the materialistic wealth. The hearts will be filled with spiritual wealth. Poverty, need, inferiority, misery, hatred, jealousy and everything else will be removed from the face of the Earth. In Nahj al-Balaghah, Imam ‘Ali says, “Till war wages among you with full force, showing forth its teeth, with udders full of milk, milking it is sweet but it has a bitter outcome.”

He predicts that before the reappearance of Imam al-Mahdi, there will be strange tumults, massive and dangerous wars in the world. He says, “War will stand on its feet, show its teeth like a predator. It will show the milk in its breasts which means the combative and instigators believe that the war will be to their advantage. However, they do not know that the end of the world is to their disadvantage.”

“Milking it is sweet but, the outcome is bitter.” “Beware, it will be tomorrow and the tomorrow will come soon with things which you do not know.”

“Be informed that tomorrow is pregnant with things that you cannot predict or even be familiar with. But know that it is there and tomorrow will bring it with itself.” “The Man in power, not from this crowd, will take to task all those were formerly appointed for their ill deeds.”

The first thing the divine ruler will do is: he will catch the rulers and agents one by one and ameliorate his agents and the world will be amended. “And the earth will pour forth its eternal treasures.”

The earth will give out parts of its heart, which means the earth will give out whatever blessings it has inside it including any minor talents that you can imagine. It will give out everything. It will give out whatever it has begrudged till today. “And fling before him easily her keys.”

The earth will come like a surrendered servant and hand over its keys to his authority (these are all paraphrases and expressions). It means there will be no secrets in the nature that does not get exposed in that time, “He will show you the just way of behaviour.”

He will then show you what true justice means. He would show you that all the utterances about freedom and human rights posters were all lies. All the utterances about peace were lies; they were all dissent and selling barely pretending its wheat. “And he will revive the Qur’an and the Sunnah which have become lifeless (among people).”

He would revive the rules of the Scripture and customs which have been abandoned or destroyed. He also says, “If al-Qa’im rises, he will rule with justice.”

Each of the infallible Imams have a title; for example, the title of ‘Ali is: ‘Ali al-Murtada; Imam al-Hassan: al-Hassan al-Mujtaba; Imam al-Husayn: Sayyid al-Shuhada; and the rest of the Imams: al-Sajjad; al-Baqir; al-Sadiq; al-Kazim; al-Rida; al-Taqi; al-Naqi; al-Zaki, al-‘Askari. The Imam of the Time has title special to him, a title which has been taken from the concept of rising; the one who will rise in the world: al-Qa’im.

We basically know Imam Mahdi by rising and justice. Every Imam is known by a feature. This Imam is recognised with rising, “There will no longer be any cruelty and oppression.”

All the routes, the routes on earth, sea and sky will become safe because the source of all those insecurities were frustrations and injustices. When justice is brought about, there will no longer be any reasons for insecurities because the human nature has a tendency to seek justice.

“The earth will bring about all its blessings.” “Do you know what the people are upset with in those says? They are upset only because they want to give out charity and be of help but they cannot find a needy person. There will not be a single poor on the earth.” And about security, he says, “A weak old woman will travel from the east to the west of the world without any trouble and difficulty.”9

A lot has been said about justice: about peace and tranquility; about freedom and security; fair division of wealth and abundance of fruits and tools—tools for farming, etc. Corruption will disappear and man will have hatred towards lying, backbiting, false accusations and oppression.

Upon which philosophy is this based? Islam says that the future of man is justice but it does not say that this final justice concludes in that which man’s thought leads him to; i.e. that his interests lie in the safeguarding of other people’s interests. No, [at that time] justice will be very special to mankind object of worship. This means that his spirit will be upgraded, his training will be completed and there will not be anything but global justice on the basis of faith, worshipping of God and knowledge of God and finally the creation of a government based on the Qur’an.

We Muslims are lucky that, contrary to all the pessimism towards humanity which has been created in the western world, we are optimistic to man’s future. Russell says in his book entitled, “New Hopes”, “Today, majority of scientists have lost hope in man and believe that science has reached a stage that will soon cause man’s destruction.” He says, “One of these people is Eienstein. Eienstein believes that man is not far from the grave he has digged for himself.”

Man has reached a stage that pressing several buttons is equal to the earth’s destruction. And if we truly do not believe in God and his hidden assistance and if the reassurance that the Qur’an gives about man’s future had not made us certain then that would mean that they are right. There has not been a day when horrific destructive tools of great strength had not been built. Look at how much man’s destructive ability has multiplied since twenty years ago, after the atomic bomb was dropped on Hiroshima.

We have reached a stage when we constantly hear that there are no longer winners and losers in this world. If a Third World war were to take place, then it would no longer be a question of whether America, Russia or China wins. If a Third World war takes place, the main loser will be the earth and the human race. There are no winners.

We believe that these falls had taken place in the past as well. The divine decree is above all these,

“And you were on the brink of a pit of Fire, whereat He saved you from it.”10

We have been told, “The best of deeds is awaiting the reappearance.” This optimism and awaiting the reappearance generally have superiority over all our other deeds. Why? Because, this is faith at its highest level of excellence.

O Allah! Turn us into true waiters of Imam Mahdi (may Allah expedite his glorious advent).

O Allah! Grant us the eligibility to feel the rightful government.

Oh Allah! We ardently desire that in (his) kind, just and fair period Thou should reactivate Islam and stimulate its followers and humble and humiliate the impostors. Include us among those who invite people unto Thy obedience and lead them to Thy approved path.

References:

1. Surat al-Nur 24:55.

2. Surat al-Ahzab 33:45-46.

3. Surat al-Hadid 57:25.

4. Surat al-Hadid 57:25.

5. Surat al-Nur 24:55.

6. Surat al-Nur 24:55.

7. One of the Qur’an recitors who was invited by the Husayniyyah Irshad.

8. A‘lam al-Wara, p. 401.

9. Nahj al-Balaghah, sermon 138.

10. Surat Al ‘Imran 3:103.

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The Promised Imam al-Mahdi

Compiled by: Ayatullah Shaheed Murtadha Mutahhari

“Allah hath promised those of you who have faith and do righteous deeds that He will surely make them succeed (the present rulers) on the earth, just as He made those who were before them succeed (others), and He will surely establish for them their religion which He hath approved for them, and will give them in exchange security after their fear. They serve Me. They ascribe no thing as partner unto Me. And those who disbelieve henceforth, they are the miscreants.”1

In continuation to the discussion, we had regarding the holy being of Hujjat ibn al-Hassan; we shall also dedicate this meeting to the discussion of the same issue. Our discussion will be based on historical facts. Those who have no information in this regard, especially the people who do not believe in the fundamental principles of the Shi‘ah ideology, think that belief in Mahdism dates back to the middle of the third century AH, which is the time of the Imam’s birth. I want to tell you about how and where this topic began and whether it has been specifically explained or not.

Mahdism in the Qur’an and in the sayings of prophets

Firstly, this matter has been spoken about in the Holy Qur’an in the most explicit way in the form of general glad tidings. Whoever studies the Holy Qur’an will see that in numerous verses the Holy Qur’an has mentioned that the outcome that is derived from the holy being of the Imam of the Time is something that is definitely going to take place in the future. One such ayah is,

“Verily, we have written in the Scripture, after the Reminder: ‘Indeed My righteous servants shall inherit the earth’.”2

Allah says in the Qur’an that We have in the past (after dhikr where they have said it means) written in the Psalms, after announcing it in the Torah [Zabur] that,

“Indeed My righteous servants shall inherit the earth.”3

This does not pertain to a specific area or city. Thought is as extensive as the earth: the earth will not always be in the hands of the powerful oppressive tyrants. This is a temporary matter. In the future, the pious will be the leaders. They are going to rule the whole earth. There is not even the slightest shred of doubt in this issue.

It has been mentioned in the Holy Qur’an that Islam will become the universal religion of mankind and that all other religions will perish or be overshadowed by Islam which is another one of the outcomes of the holy being of the Promised al-Mahdi.

“He is it who hath sent His Messenger with the guidance and the religion of truth, that He may cause it to prevail over all religions, however much the idolaters may be averse.”4

He sent this religion through His Prophet so in the end He will make it victorious over all other religions in this world, which means all the people in the world will become the followers of this religion (and other verses as such). After the Qur’anic verses comes the issue of the Prophet’s sayings. What has the Prophet said in this regard? If the sayings related to the Promised al-Mahdi were exclusive to Shi‘ah narrations, then there will be a point for skeptics to be critical of. If the issue of the Promised al-Mahdi is real, then the Prophet must have mentioned it; and if the Prophet has mentioned it, then it should have been narrated by other Islamic sects and not only the Shi‘ahs alone.

Coincidentally, narrations about the Promised al-Mahdi have not only been narrated by the Shi‘ahs. The Sunnis also have narrations regarding this issue if not more than the Shi‘ahs. Books have been written in this regard which can bare witness to this fact. During the years we were in Qum, two books were written concerning this issue.

One is by the late Ayatullah Sadr (may God raise his status), which of course is written in Arabic and is entitled, “al-Mahdi” and has, I think, been published as well. In that book, all the narrations he has quoted are from Sunni sources. When one studies it, he will see that the issue of the Promised al-Mahdi is more visible in the narrations quoted by the Sunnis than those quoted by the Shi‘ahs.

There is also another book which, fortunately, is in Farsi, titled, “Muntakhab al-Athar”. It is written by one of the scholars of Qum Theological Center (who is still in Qum) called, “Aqa Mirza Lutfullah Safi” (Golpaygani). It was written under the supervision of the late Ayatullah Bojnurdi; that is, he gave a general request for this book, chose the design, layout and customs of the book. It was followed up by this gentleman who later wrote the book. If you read this book, you will see that many Sunni traditions have been quoted in it in this regard, for various definitions and contents.

I would like to stress that I do not want to touch upon these sayings or verses in much detail. The main question I would like to discuss is another aspect of this issue: what effect has this issue had on Islamic history?

When we study the Islamic history we see that apart from the narrations of the Prophet and Imam ‘Ali in this regard, events have been taken place in the Islamic history as a result of declarations about the Promised al-Mahdi.

Imam Ali’s saying

Before I begin to speak about the first historical event regarding this issue, I will quote you sayings by Imam ‘Ali which can be found in the Nahj al-Balaghah and I have heard from Ayatullah Bojnurdi. These sentences can be found in sources other than the Nahj al-Balaghah.

In his conversation with Kumayl ibn Ziyad Nakha‘i, ‘Ali talks about this issue. Kumayl says, “It was during night time. ‘Ali held my hand (this was apparently in Kufah) and took me to the desert with himself. When we reached the desert, he took a very deep breath. He sighed from the bottom of his heart and then said, ‘People are three groups: numinous scholars, the learner and the idiotic people.’ Then, he complained, saying, ‘Kumayl! I cannot find a worthy person, onto whom I could pass what I know. There are those who are good people but idiotic and there are those who are clever but not religious, who only use religion as a tool for their worldly interests. Kumayl! I feel lonely. I do not have someone worthy of knowing the secrets I have in my heart.’ In the end he suddenly said, ‘But, of course, the earth will never stay empty.’ He said, ‘At the same time, the earth will not stay empty of Allah’s proof, either the evident proof or the proof that is hidden and concealed from eyes’.”

Mukhtar’s uprising and belief in Mahdism

The first time we see the effect of Mahdism emerging is in the event of Mukhtar’s revenge for Imam al-Husayn’s murder. Mukhtar was undoubtedly a political man, who had a political approach rather than a religious one. I of course do not want to discuss whether Mukhtar was good or evil. I have no business in that aspect.

Mukhtar knew that, even though the issue was about taking revenge from the murderers of Imam al-Husayn and that the conditions were just right, people were not willing to accept his leadership. He may have (according to a narration) contacted Imam Zayn al-‘Abidin on this issue but the Imam did not approve of it either. He raised the issue of the Promised al-Mahdi, about whom people had been informed of. He told them that Muhammad ibn Hanafiyyah, ‘Ali’s son and Imam al-Husayn’s brother, was the Promised al-Mahdi, whose name was Muhammad. This was because the Prophet had said, “His name is the same name as mine.” Mukhtar declared, “O people! I am the representative of the al-Mahdi of the Time, the al-Mahdi whom the Prophet had given news of.”5 He carried out his political play for a while with the name “Representative of the al-Mahdi of the Time”. Now did Muhammad ibn Hanafiyyah truly accept himself as the Promised al-Mahdi? Some say he accepted so they could take revenge but this is of course not proven.

There is not doubt that Muhammad ibn Hanafiyyah was introduced as the al-Mahdi of the Time by Mukhtar and this is where the Hanafiyyah ideology emerged from later. When Muhammad ibn Hanafiyyah died, they said, “The Promised al-Mahdi will not die before he has filled the earth with justice and fairness, so Muhammad ibn Hanafiyyah has not died. He is hidden in the Radwa Mountain.”

The words of Zuhri

There are again other events in the Islamic history. Abu al-Faraj Isfahani who is an Umawi by birth and is not a Shi‘ah historian writes in “Maqatil al-Talibiyyin”, “When the news of Zayd ibn ‘Ali ibn al-Husayn6 reached Zuhri7, he said, ‘Why are the Ahl al-Bayt rushing it so much. The day when the al-Mahdi will emerge from them will come.’ It is, therefore, determined that the issue of the Promised al-Mahdi was so clear and definite that when they give the news of Zayd’s martyrdom to Zuhri, his mind immediately gets directed to another issue: why Zayd even rebelled? And asked, ‘Why are the children of the Prophet rushing? They must not fight back now; their rebellion is for the Promised al-Mahdi.’ I do not want any business with whether Zuhri’s objection is valid or not, which it is not, my point is: Zuhri said, ‘A day will come when one from among the Prophet’s Household will emerge and his rising will be successful and redeeming.’”

The rising of “Nafs Zakiyyah” and the belief in Mahdism

Imam al-Hassan has a son who has the same name as he had; thus they called him, “Hassan al-Muthanna”, which means the Second Hassan, al-Hassan ibn al-Hassan. The “Second Hassan” was Imam al-Husayn’s son in law. Fatimah bint al-Husayn was the wife of the “Second Hassan”. A son is born from Hassan al-Muthanna and Fatimah bint al-Husayn by the name of “‘Abd Allah”. Because this son reached Imam ‘Ali and Hadrat Fatimah from both his mother and his father and was very pure, they called him, “‘Abd Allah al-Mahdi”, which meant someone who is a pure ‘Alawi and a pure Fatimi.

 ‘Abd Allah al-Mahdi has two sons called, Muhammad and Ibrahim. Their time is contemporaneous with the end of the Umawi era, which was about the year 130 AH. Muhammad ibn ‘Abd Allah was a very noble man and was famously known as “Nafs Zakiyyah”. At the end of the Umawi era, the Hassani sayyids rose (which has a long story). Even the ‘Abbasids gave oath of allegiance to Muhammad ibn ‘Abd Allah al-Mahdi. They also invited Imam al-Sadiq to a meeting and told him that they had planned to uprise and give their oath of allegiance to Muhammad ibn ‘Abd Allah al-Mahdi. “You are also a Hassani sayyid, so give oath of allegiance”, they said. The Imam replied, “What are your intentions in this task?” If Muhammad wants to uprise under the slogan of enjoining what is good and forbidding what is evil, I will accompany him and will approve of him. But he is making a mistake, if he wants to uprise as the al-Mahdi of the Nation. He is not the al-Mahdi of the Nation, someone else is, and therefore I will never approve of this. This mistake may have, up to some extent, been made about ‘Abd Allah al-Mahdi, because he too had the same name as the Prophet and had a beauty mark on his shoulder.8 People were saying, “Could this be a sign of him being the al-Mahdi of the Nation? Most people gave oath of allegiance to him under the title al-Mahdi of the Nation.”

It is then evident that the issue of the al-Mahdi of the Nation was so definite among Muslims that when someone who was a bit religious rose they would say, “He is the one, he is the al-Mahdi of the Nation that the Prophet foretold about.” This would not have happened, if the Prophet had not said so.

The deceit of Mansur, the ‘Abbasid Caliph

We even see one of the ‘Abbasid caliphs having the name al-Mahdi who was the son of Mansur, the Third ‘Abbasid Caliph. Their First Caliph was Saffah, the second was Mansur and the third was Mansur’s son: Mahdi ‘Abbasi. Historians including “Darmster” have written that Mansur deliberately named his son Mahdi so he could use it politically to deceive people and say, “The Mahdi you are awaiting is my son.” Maqatil al-Talibiyyin and others have therefore written that when he sometimes confronted those who were close to him, he would confess that this was not true. Once he confronted a man called Muslim ibn Qutaybah who was one of his relatives, and said, “What is this ‘Abd Allah Al-Mahdi saying?” He replied, “He says I am the al-Mahdi of the Nation.” Mansur said, “He is wrong, neither he nor my son are the al-Mahdi of the Nation.” But, at other times when he confronted other people he would say, “This ‘Abd Allah is not the al-Mahdi of the Nation, my son is the al-Mahdi of the Nation.”

As I said the majority who gave oath of allegiance, believed they were pledging their allegiance with: the al-Mahdi of the Nation. People had heard the Prophet’s saying about al-Mahdi; however, since they would not fully investigate to find out more about the person caliming to be the al-Mahdi of the Nation, public mistakes were constantly made.

Muhamamd ibn ‘Ijlan and Mansur ‘Abbasi

We again see more events in the history of Islam including: one of the scholars from Medina called “Muhammad ibn ‘Ijlan” went and gave oath of allegiance to ‘Abd Allah al-Mahdi. Bani al-‘Abbas, who were their supporters at the beginning, when the issue of vice-regency was put forward, they took over the vice-regency and then killed the Hassani sayyids (the descendent of Imam al-Hassan (‘a)).

Mansur summoned this learned man (Muhammad ibn ‘Ijlan). He investigated and it became evident that he has given oath of allegiance to ‘Abd Allah al-Mahdi. He ordered for his hands to be chopped of. Mansur said, “The hands that have given oath of allegiance to my enemy must be chopped off.”

They have written that Medina scholars gathered and interceded and said, “O Caliph! It is not his fault; he is a learned man and a possessor of knowledge in narrations. This man thought ‘Abd Allah al-Mahdi is the al-Mahdi of the Nation and he therefore gave oath of allegiance to him. He otherwise has no hostile intentions towards you.” This is why we see that the issue of the Promised al-Mahdi is among the definite and certain issues in Islamic history.

As we review the past ages, we see incidents emerging in Islamic history that were initiated by the very issue of belief in the reappearance of the Promised al-Mahdi. When the majority of our pure Imams passed away, a group would come and say: maybe he has not died, maybe he has disappeared, may be he is the al-Mahdi of the Nation. This happened in Imam al-Kazim’ case, even in Imam al-Baqir’s case, and apparently also for Imam al-Sadiq as well as some of the other pure Imams.

Imam al-Sadiq had a son called Isma‘il. The Isma‘ilis are attributed to him. Isma‘il passed away when the Imam was still living. The Imam loved Isma‘il very much. When Isma‘il passed away and was made ready for burial, the Imam would go over Isma‘il’s head, open his coffin, show Isma‘il’s face and say, “This is my son Isma‘il. He has died. Tomorrow do not claim that he was the al-Mahdi of the Nation and he has disappeared. Take a good look at his corpse. Look at his face, identify him and then bear witness.”

These all show that the issue of ‘the al-Mahdi of the Nation’ was so definite that left no place for doubt and hesitation. As far as I have researched, up to the time of Ibn Khaldun, maybe not even one scholar had been found to have said, “The narrations about Mahdi have no basis.” They all had accepted it. If there was any disagreement, it was on minor things such as if al-Mahdi was this person or that person? Is he the son of Imam al-Hassan al-‘Askari or not? Is he from the children of Imam al-Hassan or Imam al-Husayn? And, therefore, there was no hesitation in the reality of the al-Mahdi and him being from among the children of the Prophet and that his task is to fill the world with justice and equality.

The words of Di‘bil

Di‘bil al-Khuza‘i comes to Imam al-Rida and recites his lamentations,

O Fatimah! If you find your al-Husayn fallen while he has died thirsty next to the Furat River.9

He addresses Hadrat al-Zahra and lists the calamities that had fallen upon her children one after the other. They are among the most eloquent odes of the Arabic language and one of the best lamentations written in this regard.

Imam al-Rida cried a lot. Di‘bil, in his poem and his expression of sorrow, names the children of Hadrat al-Zahra one after the other; the graves that are in “Fakhkh”, the graves that are in Kufah. He refers to the martyrdom of ‘Abd Allah al-Mahdi. He refers to the martyrdom of his brother. He refers to the martyrdom of Zayd ibn ‘Ali ibn al-Husayn, the martyrdom of Imam al-Husayn and the martyrdom of Musa ibn Ja‘far, “And a grave in Baghdad for a pure soul.”

It is written that at this stage, Imam al-Rida said, “I too will recite a poem and you add it to yours, ‘And a grave in Tus, and what a tragedy!’”

When Di‘bil said: “Sir! But I do not know this grave.” The Imam replied, “This is my grave.”

In these poems, Di‘bil has an ode, which refers to the issue of Mahdism, in which Di‘bil clearly states all these stories existed and still exist and will exist until the reappearance of an Imam whose reappearance will unquestionably and definitely take place.

There are many more historical facts we can list but I do not think that it would be necessary to mention all of them. I mentioned these facts because I wanted to say that the issue of the Promised al-Mahdi was certainly a definite matter for Muslims since the beginning of Islam and imitated major historical events from the second half of the first century.

Mahdism in the Sunni World

If you want to find out if this issue is only exclusive to the Shi‘ahs,10 take a look and see whether the Sunnis have claimed belief in Mahdism or not. You will see that those claiming belief in Mahdism are also numerous among the Sunni people one of whom is “Mahdi Sudani” or “Mutamahdi Sudani” who appeared less than half a century ago in Sudan and created a mass there that was still in existence until just recently. Basically, when this man appeared, he appeared claiming that the belief in Mahdism existed among the Sunni resident countries to an extent that created the grounds for false Mahdis to emerge. Those claiming to be Mahdi were also numerous in other countries. In India and Pakistan, the Qadiyanis emerged claiming to be Mahdi. It has also been mentioned repeatedly in our narrations that impostors, claiming to be the Mahdi, will be plentiful.

The words of Hafiz

At the moment, I do not know whether Hafiz was truly a Shi‘ah or a Sunni and I also do not think that someone can say, for sure, that Hafiz was a Shi‘ah. However, we also see in Hafiz’s poems, references to the issue of Mahdism. I can remember two cases, where one says,

Where is that imposter eye atheist-form Sufi?

Tell him to burn, that the religion saving Mahdi arrived.11

And the other is the famous ode and how pleasantly has he said it!

Glad tiding oh my heart that a Messiah breath will come,

From whose breath I can smell someone.

Do not cry and complain from all these pains and sorrows that yesterday,

I made an augury and it said a rescuer will come.

I am not happy nor am I safe from the fire in the land,

Moses will come here in the hope of a Qabas.

No one knows where the intended resting place is,

Just as much as the hearing of a holler of a bell.

Do not ask me about the nightingale of the Garden, because

I hear a cry coming from a cage.12

My discussion about the historical aspects of this issue has come to an end. Now, what kind of false claimant will be found after the Imam of the Time’s age is a story which I will not get into for the time being. I want exclusively dedicate the end of my speech to these three next topics.

The fact that after the world is filled with injustice and tyranny, the universal justice will be found has created an issue that is: on reliance upon this fact, some people are against any reform. They say the world must be filled with injustice and tyranny so that there will suddenly be a revolution and it will get filled with justice and fairness. Even if they do not mention it, deep in their hearts they are against reform. If they see somebody taking a step toward reform, they become upset. When they see that the society has become attracted to religion, they truly become upset. They say, “This should not happen.” They must get worse so that the Imam reappears. If we are suppose to do something so people come towards religion we have betrayed the reappearance of the Imam and have caused delay to the reappearance of the Imam. Is this really the way or not? I will give an explanation for this so the matter is cleared.

The essence of al-Mahdi’s uprising

Some of the events taking place in the world only have an explosive effect rather like an abscess appearing in your body. This abscess must reach an extent that it will suddenly burst; therefore, if anything is carried out to stop the bursting of this abscess it would not have good effects. If you want to put any medications on it, you should use a medication that will cause this abscess to burst sooner.

Some philosophical ideologies that favor the social and political systems are supporters of revolution defined as explosion. In their belief, anything that stops the explosion is bad. Therefore, you see some of the social methods oppose every social reform and say: what are these improvements that you are trying to make? Let no reform take place. Let corruption increase. Let hatred and obsession increase. So be it that tasks become more and more chaotic; chaos after chaos so suddenly everything is turned over from the base and a revolution takes place.

Our jurisprudential laws have a clear status here. Must we Muslims think this way about the reappearance of the al-Mahdi? Must we say let sin and disobedience intensify? Let the situation become more chaotic? Therefore, we must not enjoin what is good and forbid what is evil. We should not train and discipline our children to play a part in Imam al-Mahdi’s reappearance.

We should rather, God-forbid, not pray, not fast and not perform any other duties we may have. We should also encourage others to abandon prayer, abandon fasting, abandon zakat (religious tax), and abandon Hajj. Let all these be destroyed so the conditions for his reappearance become prepared?! No, undoubtedly this is against Islamic principles. That is to say, by awaiting the reappearance of Imam al-Mahdi, none of our obligatory duties become invalidated.

That is, neither our personal duties nor social duties in the Shi‘ism (that essentially is a belief exclusive to the Shi‘ah World let alone the Sunni people). You cannot find a single scholar who claims that reappearance invalidates even a small duty from us. It will not invalidate any duty from us. This was one form of interpreting the reappearance of the Imam.

The other form talks about ripening not exploding just like a fruit that is on the way to perfection. A fruit has timing just as an abscess has timing. However, an abscess has to burst but a fruit has to ripen. That is to say, it must reach the stage when it can be picked.

The issue of Imam al-Mahdi’s reappearance is more similar to the ripening of a fruit rather than a bursting of an abscess. This is not because there are very few sins; rather, because the world has not yet reached that certain competence. Therefore, you see constantly in Shi‘ah narrations that when the three hundred and sixty minorities are found, the Imam will reappear. Yet still those three hundred and sixty minorities do not exist.

That is to say, time must progress to an extent that it, in some opinions, becomes corrupted in any aspects or, to another view, those who want to form the government following him (Imam al-Mahdi) under his banner and his rein of power are brought into being. Such worthy men have yet not come into existence in the world.

Yes, “the task will get settled before it gets too chaotic”, but this chaos is a different chaos. Chaos will always be found in the world. After chaos comes organization. This organization then turns into chaos but a higher scale of chaos and not a low scale. That chaos will then again change into organization at a higher scale than the first level of organization. This organization then changes to chaos but again in a higher scale meaning this chaos after that organization is superior even over that organization (the one before it).

Therefore, it can be said that man’s social movement is snail-shaped. This means it is an upward circular movement. At the time the social movement of man is turning, it is not turning on a horizontal surface but turning in an upward direction. Yes, the organization is constantly converting into chaos but at the same time chaos is on a higher scale. Undoubtedly, our world is one in which at the moment the authority is even out of the hands of its first class rulers. But this chaos on a worldly scale is as different as chalk from cheese, to the chaos in a village. Therefore, we are going towards chaos as well as organization.

When we go towards the reappearance of Imam al-Mahdi, at the same time, we go towards chaos because from organization one must go to chaos and then to organization again because it is chaos on a higher scale. When had such thoughts, which have emerged among men today, appeared hundred of years ago, let alone five hundred year ago? Nowadays, the world’s intellectuals say: the single solution of the miseries of man in the world today is forming a single universal government. Such thoughts never stroke the pale of man’s imagination before.

Thus, because we are going towards chaos and organization at the same rate, Islam never commands not performing duties. If it was other than this, it would have commanded to commit the forbidden and abandon obligations and say do not enjoin what is good and forbid what is evil, do not discipline and train your children! Let corruption intensify! When you go after praying, fasting, enjoining what is good, writing books, speeches, and propagations, you are causing delay to the reappearance of the al-Mahdi.

No, these kinds of reforms will make his reappearance closer just as those chaos will bring the reappearance of the Imam closer. In no way must the issue of awaiting reappearance bring this thought to our minds that we are awaiting the reappearance so this duty is no longer on our shoulders (whether big or small). No duty will become invalidated.

There are other matters but our time is now finished and I must gradually end my speech. I will tell you my last thoughts:

Mahdism, a global philosophy

Try to adjust your thoughts, with regards to the Imam of the Time, with what has come in the Islamic contexts. The majority of us have turned this into a childish dream of an individual who is trapped with revenge and obsessions. It is as if Imam al-Mahdi is only waiting for Allah to give him the permission to come and for example lead us Iranians, or the Shi‘ahs to happiness (and what Shi‘ahs we are! We are not true Shi‘ahs!). No this is a big global philosophy because Islam is a big global religion, because the Shi‘ism, in its true definition, is a global matter. When the Qur’an says the following, we should regard this as a big global philosophy,

 “Certainly, we wrote in the Scripture, after the reminder: ‘Indeed My righteous servants shall inherit the Earth’.”13

It talks about the earth and there is no talk about a certain region or a certain race. First there are hopes in the future, that the world will not be destroyed.

I have repeatedly said that this thought has emerged today in the European world which is: man has reached a certain stage in his life that is only a step away from the grave; he has dug for himself. This is true according to the apparent principles but our religious principles and ideology tell us that: man’s prosperous life is in the future. The life in this world is only temporary. Secondly: that our time is the time of intellect and wisdom.

You know that a person has three general periods in his life: the period of childhood, which is the time of play and childish thought; the juvenile period, which is the time of rage and desire; and the period of man’s senior years, which is the period when wisdom rules. This is how the human society is. The human society must plan three periods. One period is the time of legends, myths and as the Qur’an defines, the period of ignorance.

The second one is the period of knowledge but knowledge and juvenility; that is to say ruling period of rage and desire. Truly on what axis is our age rotating? If one computes correctly, he will see that the rotation axis of our time is rage and lust more than anything else. Our time is the age of bombs (meaning rage) and the age of mini skirts (meaning lust).

Will there come a time when neither legend nor rage, neither lust nor bombs rule and the age of wisdom, justice and spirituality prevail? Will it truly come? How can such a time not come? How could it be possible for Allah who created this world and created man as the most noble of all creations to suddenly overturn him before he has reached this complete maturity period?

Mahdism is, thus, a very big philosophy. Do you see how excellent the Islamic contents we have are? It is near the auspicious month of Ramadan. You will hopefully be successful in reading the Iftitah Supplication during the nights of Ramadan. The end of this supplication is exclusive to the pure being of the Imam of the Time. I shall read those parts in conclusion as my end of session prayers,

Oh Allah! We ardently desire that in this kind, just and fair period, Thou should reactivate Islam and stimulate its followers and humble and humiliate the impostors, and include us among those who invite people unto Thy obedience and lead them to Thy approved path.

O Lord! Please place us among those who are subject to Your privilege and mercy in this world and the next world.

O Allah! We swear by Your Holy Essence and the truth of the saints of generosity to place us among those worthy of this big dream.

References:

1. Surat al-Nur 24:55.

2. Surat al-Anbiya’ 22:105.

3. Surat al-Anbiya’ 22:105.

4. Surat al-Tawbah [al-Bara’ah] 9:33.

5. Pay attention to this also: in the beginning of Islam, the time of reappearance of was never specified. Of course, a group of special people knew whose son he was, but the Prophet only said this much in the narration: “Al-Mahdi from my children must definitely reappear.” There was nothing specified by history.

6. You know that Imam Zayn al-‘Abidin has a son called Zayd. Zayd rebelled and was martyred. What kind of person Zayd was, whether he was good or bad, there are some sayings in which our holy Imams have praised Zayd. It is in the al-Kafi narrations that Imam al-Sadiq has said, “By God Zayd left this world as a martyr. Zayd is the same one from the Zaydis (the Shi‘ah Zaydis who are in Yemen at the moment, all or most of whom believe Zayd to the next Imam after Imam Zayn al-‘Abidin). Any way he was a good, righteous and a pious person. According to our narrations, his rebellion was for enjoining what is good and forbidding what is evil and not a rebellion to claim the Imamate. Therefore, in our opinion, Zayd was a noble and righteous person.

7. Zuhri is a Sunni. Zuhri and Sha‘bi are two of the later generations of the Prophet’s companions. They are people who apprehended the companions of the Prophet and not the Prophet himself. They are among the erudite and major scholars of their time.

8. The Prophet had a beauty mark on his shoulder which was called the Emblem of Prophethood.

9. أفاطم لو خلت الحسين مجدلاً وقد مات عطشاناً بشط فرات

10. What of course is exclusive to the Shi‘ahs has certain characteristics that are not accepted by the Sunnis, some of them, though, agree with it.

11. كجاست آن صوفی دجال چشم ملحد شکل بگو بسوز که مهدی دين پناه رسيد

12. مژده ای دل که مسیحا نفسی می‌آید كه ز انفاس خوشش بوى كسى مى‌آید

از غم و درد مكن ناله و فریاد كه دوش زده‌ام فالی و فریادرسی می‌آید

ز آتش وادی ایمن نه منم خرم و بس موسی اینجا به امید قبسی می‌آید

كس ندانست كه منزلگه مقصود کجاست اینقدر هست که بانگ جرسی می‌آید

خبر بلبل این باغ نپرسید كه من ناله‌ای می‌شنوم كز قفسی می‌آید

13. Surat al-Anbiya’ 21:105.

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The Traditions about the Twelve Caliphs

By: Ayatullah al-Uzma Lutfullah as-Safi al-Gulpaygani

From the traditions which the knowledge of every researcher and student seeks, rather which is obligatory on every Muslim to be acquainted with it and not to transgress it till he comprehends its contents and knows its matter thoroughly, is the successive traditions concerning the number of caliphs and Imams and those who will rule this nation.

Surely, the Prophet (s.a.w.a.) has not stated these traditions merely as prophecies. Nay, these are religious injunctions; knowing them and believing in them is obligatory. Although these traditions sound as prophecies in nature, yet essentially they are religious dictates. These are documentary evidences for the distinguished and eminent personalities whose like and equal cannot be found amongst the Muslims. They are twelve in number; none can either increase their number or decrease it.

Undoubtedly, this is a subject worth deliberation, research and investigation to understand its meaning because its traditions fall in the category of successive traditions (الاحاديث المتواتره). They talk about the system of leadership and rule after the Messenger of Islam (s.a.w.a.), and as to who will take over the reins of mastership.

Moreover, it talks about those who will be responsible for governance, support and defence of Islam, establishment of justice, enjoinment of good, prohibition of evil, protection of the borders, security of the cities and implementation of divine laws. From these traditions, one can understand that Allah, the High and His Messenger (s.a.w.a.) have not left this important issue unattended to. Nobody will have any argument against Allah and His Messenger (s.a.w.a.) regarding this subject, if he has not done enough research or made sufficient preparations. If somebody attempts to justify that he could not deliberate enough on these traditions along with their explanations as their conclusions were unfavourable for the present government and its scholars, then such excuses and justifications will not be accepted.

Scholars were not permitted to voice their opinions freely on such issues because the minimum punishment for this crime would be a long period of incarceration and intensive flogging. Hence, they were in a state of utter confusion and perplexity vis-à-vis these traditions. Those who did write their explanations and interpretations actually came up with nothing. Some of them even confessed their helplessness in understanding these traditions. Consequently, the majority of the Muslim nation remained ignorant of the true meaning of these traditions and were deprived of guidance through them. This was not the first glass bottle to be broken in Islam.

Here, with the strength and power of Allah, we shall attempt to explain these traditions in an order that some will elucidate the others; some will support the others till there is no need for further explanations on the subject. Plus, we will also bring forth appropriate commentaries for these traditions or explanations on the comments given on these traditions, Inshallah.

These traditions have been classified in groups as per their topics and it is only proper that we inform about them over here:

• Those traditions that talk only about numbers and the restriction put on the number of caliphs, like the traditions of Ibne Masood and Anas and some traditions of Jaaber Ibn Samarah.

• Those traditions that are an addendum to it (All of them will be from Quraish). Such traditions abound from Jaaber. One can also find in them (All of them will be from Bani Haashim) as Qunduzi has brought in Yanaabiul Mawaddah and Sayyid Ali Ibn Shahab in Al-Mawaddatul Qurbaa.

• Those traditions that suggest that these caliphs will be equal in number to the chiefs (Nuqabaa) of Bani Israel and Musa (a.s.), and the companions (Hawaari) of Eesa (a.s.).

• Here we have explained the traditions by dividing them in a few groups:

• Traditions that establish that these caliphs will be from the Ahle Bait (a.s.).

• Traditions which prove that the last of them is Mahdi (a.t.f.s.).

• Traditions which inform that the first amongst them is Ali (a.s.) and last amongst them is Mahdi (a.t.f.s.).

• Traditions which establish that nine amongst these caliphs will be the descendants of Imam Husain (a.s.) like the one which says, “The first amongst them is Ali (a.s.), the second and the third are al-Hasan (a.s.) and al-Husain (a.s.), the two grandsons of the Holy Prophet (s.a.w.a.) and the remaining nine are from the progeny of al-Husain (a.s.).”

• Traditions which suggest that the ninth of these nine will be Mahdi (a.t.f.s.).

• Traditions, and there are many of them, that explain their names, their personas and their attributes.

It should be borne in mind that quite often amongst these numerous traditions, some chain of narrators can be found that are defective, thereby preventing us to completely rely on them independently. Except for the fact that the authenticity of such traditions are supported and endorsed by other reliable traditions, thereby doing away with the shortcomings.

Finally, let us state the purpose of writing this book, with the help of Allah, the Kind, the Loving.

The reader should know that:

We have not brought out these traditions to investigate them and therefore often we have not felt the need of mentioning some of them.

On that day We will call every people with their Imam. (Surah Bani Israel 17: 71)

You are only a warner and (there is) a guide for every people. (Surah Ra’d 13:7)

Traditions that Denote the Number of the Twelve Caliphs and that Surely they are Equal to the Number of the Chiefs (Noqabaa) of Bani Israel and the Companions (Hawaari) of ‘Isa (a.s.)

1. Musnad-e-Tayalesi1: Jaaber Ibn Samarah says that I heard the Messenger of Islam (s.a.w.a.) say, “Surely Islam will always remain mighty till there are twelve caliphs in it.” Then he said something, which I didn’t understand. I asked my father ‘What did the Messenger of Allah (s.a.w.a.) say?’ He replied, “All of them will be from Quraish.”

2. Musnad-e-Tayalesi2: Jaaber Ibn Samarah says, ‘I heard the Messenger of Allah (s.a.w.a.) say during a sermon “Surely Islam will always remain mighty till there are twelve caliphs in it.” Then he said something, which I didn’t understand. I asked my father ‘What did the Messenger of Allah (s.a.w.a.) say?’ He replied, “All of them will be from Quraish.”

3. Al Fetan3: Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, “This affair shall always remain mighty till there are twelve caliphs it. All of them will be from Quraish.”

4. Musnad-e-Ahmad4: Jaaber Ibn Samarah says, ‘I heard the Messenger of Allah (s.a.w.a.) say, “There will be twelve caliphs after me, all of them will be from Quraish.” They asked, ‘Then what will happen?’ He (s.a.w.a.) said: “Then there will be turmoil (haraj).”

5. Musnad-e-Ahmad5: Jaaber Ibn Samarah says, ‘I heard the Prophet (s.a.w.a.) say, “There will be twelve caliphs for this nation.”

6. Musnad-e-Ahmad6: Jaaber Ibn Samarah al-Sewaaee says, ‘I heard the Messenger of Allah (s.a.w.a.) say during his last pilgrimage (Hajj al-Widaa): “Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve caliphs from my nation in it.” ‘Then he uttered something that I could not understand. I asked my father, ‘What did he say?’ He replied: “All of them will be from Quraish.”

7. Musnad-e-Ahmad7: Jaaber Ibn Samarah al-Sewaaee says, ‘I heard the Messenger of Allah (s.a.w.a.) say during his last pilgrimage (Hajj al-Widaa): “Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve chiefs from my nation, all of them …”

Then whatever the Messenger of Allah (s.a.w.a.) said, I could not hear while my father was closer to the mount of Messenger of Allah (s.a.w.a.) than me. I asked, ‘O father! What did the Messenger of Allah (s.a.w.a.) say which I could not hear?’ He replied, ‘He was saying, “All of them will be from Quraish.”

8. Musnad-e-Ahmad8: Jaaber Ibn Samarah al-Sewaaee says, ‘The Messenger of Allah (s.a.w.a.) addressed us thus: “Surely this religion shall always remain mighty till there are twelve caliphs in it.” Then he uttered something, which I could not understand because the people were crying and shouting. I asked my father, ‘What did he say?’ He replied, “All of them will be from Quraish.”

9. Musnad-e-Ahmad9: Jaaber Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) addressed us at Arafaat thus: “This affair (Islam) shall always remain mighty, impregnable and victorious against the all its opponents till it is ruled by twelve, all of them …” I could not understand after that so I asked my father, ‘What did he say after all of them?’ He replied: “All of them will be from Quraish.”

10. Musnad-e-Ahmad10: Jaaber Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) addressed us at Arafaat thus: “This affair (Islam) shall always remain mighty, impregnable and victorious against the all its opponents till it is ruled by twelve all of them will be from Quraish…”

11. Musnad-e-Ahmad11: Jaaber Ibn Samarah says that I and my father came to the Prophet (s.a.w.a.), who was saying: “This affair shall always remain righteous till there are twelve chiefs.” Then he said something, which I did not understand. I asked my father, ‘What did he say?’ He answered, “All of them will be from Quraish.”

12. Musnad-e-Ahmad12: Jaaber Ibn Samarah says, ‘The Messenger of Allah (s.a.w.a.) said, “This affair shall always remain closely united till there are twelve caliphs in it all of them will be from Quraish.”

13. Musnad-e-Ahmad13: Jaaber Ibn Samarah says I heard the Messenger of Allah (s.a.w.a.) say: “This affair will always survive till there are twelve chiefs in it.” Then he uttered something, which I could not hear. I asked about it from my father. He replied, “All of them will be from Quraish.”

14. Musnad-e-Ahmad14: Aamir Ibn Sa’d narrates that I asked Jaaber Ibn Samarah regarding the tradition of the Messenger of Allah (s.a.w.a.). He replied, ‘The Messenger of Allah (s.a.w.a.) said: “The religion (Islam) shall always be upright till there are twelve caliphs from Quraish.”

15. Musnad-e-Ahmad15: Jaaber Ibn Samarah says that the Holy Prophet (s.a.w.a.) said, “This affair (Islam) will always remain mighty, impregnable and victorious against its enemies till there are twelve caliphs.” Then he said something, which I could not hear because of the people. I asked my father, ‘What did he say?’ He replied: “All of them will be from Quraish.”

16. Sahih al-Bukhari16: Abd al-Malik says that I heard Jaaber Ibn Samarah say: ‘I heard the Prophet (s.a.w.a.) say, “There will be twelve chiefs” Then he said something which I could not hear. My father informed that he said: “All of them will be from Quraish.”

17. Sahih al-Muslim17: Jaaber Ibn Samarah says that I went to the Prophet (s.a.w.a.) with my father and heard him say: “This affair will not come to an end till twelve caliphs pass in it.” Then he said something, which I could not hear. I asked my father, ‘What did he say?’ He answered, “All of them will be from Quraish.”

18. Sahih al-Muslim18: Jaaber Ibn Samarah says that I heard the Prophet (s.a.w.a.) say: “The affair of the people shall continue to survive till twelve people rule over them.” Thereafter the Prophet (s.a.w.a.) uttered something that I did not follow. I asked my father, ‘What did the Messengerof Allah (s.a.w.a.) say?’ He replied, “All of them will be from Quraish.”

19. Sahih al-Muslim19: Jaaber Ibn Samarah says, ‘I heard the Messenger of Allah (s.a.w.a.) say, “This religion shall always remain mighty till there are twelve caliphs.” Then he said something, which I did not follow. I asked my father, ‘What did he say?’ He said, “They are all from Quraish”.

20. Sahih al-Muslim20: Jaaber Ibn Samarah says that the Prophet (s.a.w.a.) said: “This affair shall always remain mighty till there are twelve caliphs.” Then he said something, which I did not understand. I asked my father, ‘What did he say?’ He replied, “All of them will be from Quraish.”

21. Sahih al-Muslim21: Jaaber Ibn Samarah says that I went to Messenger of Allah (s.a.w.a.) with my father and heard him say, “This religion shall always remain mighty and impregnable till there are twelve caliphs in it.” Then he uttered something, which I could not hear because of the people. I asked my father, ‘What did he say?’ He replied, “They are all from Quraish.”

22. Sahih al-Muslim22: Aamir Ibn Sa’d Ibn Abi Waqqaas says that I sent a letter to Jaaber Ibn Samarah with my slave Naafe’ stating, ‘Inform me of what you heard from the Messenger of Allah (s.a.w.a.).’ He wrote to me, ‘On the day of Friday, on the eve of al-Aslami’s stoning, I heard the Messenger of Allah (s.a.w.a.) say, “This religion shall survive till the Hour is established or there are twelve caliphs (ruling) upon you. All of them will be from Quraish.”

23. Sunan Abi Dawood23: Jaaber Ibn Samarah says, ‘I heard the Messenger of Allah (s.a.w.a.) say, “This religion shall always remain mighty till there are twelve caliphs.” Thereafter the people began proclaiming, ‘Allah-o-Akbar’ and wailing. Then he (s.a.w.a.) said something slowly. I asked my father, ‘O father! What did he say?’ He replied, “They are all from Quraish.”

24. Sunan al-Tirmidhi24: Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said: “There will be twelve chiefs after me.” Thereafter he uttered something which I did not follow. I asked the person who was following me. He replied, “All of them will be from Quraish.” Abu Eesa says, ‘This tradition is Hasan and Sahih.’

25. Al-Mo’jam al-Kabeer25: Jaaber narrates that the Holy Prophet (s.a.w.a.) said: “Islam will always be mighty till there are twelve caliphs.”

26. Al-Mo’jam al-Kabeer26: Jaaber Ibn Samarah says, ‘I along with my father, were in the presence of Prophet (s.a.w.a.) when he said: “There will be twelve strong supports for this nation. Whoever forsakes them will not harm them.” Then the Messenger of Allah (s.a.w.a.) whispered something which I did not hear. Later I asked my father ‘What did he whisper?’ He replied, “All of them will be from Quraish.”

27. Al-Mo’jam al-Kabeer27: Jaaber narrates that one day I heard the Messenger of Allah (s.a.w.a.) addressing us thus: “This religion shall always be mighty, impregnable and victorious upon the one who opposes it till twelve rulers (rule over it).” At this juncture the people made a lot of noise due to which I could not hear what he said after ‘all of them’. So, I asked my father, ‘O father! What did he say after all of them?’ He informed, “All of them will be from Quraish.”

28. Al-Mo’jam al-Kabeer28: Jaaber says I heard the Prophet (s.a.w.a.) say in the final pilgrimage (Hajj al-Widaa), “This affair shall always overcome the one who opposes it. No enemy or opponent will harm it till there will be twelve caliphs from Quraish.”

29. Al-Mo’jam al-Kabeer29: Jaaber says, ‘I was in the presence of the Messenger of Allah (s.a.w.a.) and he was saying, “The affair of this nation shall always be dominant till there are twelve.” Then he uttered something, which I could not hear. My father was sitting closer to him, so I asked him, ‘What did he say?’ He replied, “They are all from Quraish.”

30. Al-Mo’jam al-Kabeer30: Jaaber narrates that I went to the Messenger of Allah (s.a.w.a.) with my father. He (s.a.w.a.) said, “The affair of this nation shall always remain straight and upright till there are twelve caliphs.” Then he said something slowly. I asked my father, ‘What did he say?’ He replied, “All of them will be from Quraish.”

31. Al-Mo’jam al-Kabeer31: Jaaber Ibn Samarah al-Sewaaee narrates that I accompanied my father to the mosque while the Messenger of Allah (s.a.w.a.) was delivering a sermon. I heard him say, “There will be twelve caliphs after me.” Thereafter he lowered his voice and I could not understand what he said. I asked my father, ‘What did he say?’ He replied, “All of them will be from Quraish.”

32. Al-Mo’jam al-Kabeer32: Jaaber Ibn Samarah says, ‘We were with the Messenger of Allah (s.a.w.a.) when he said, “This affair shall survive till twelve chiefs live in it.” Then he (s.a.w.a.) lowered his voice due to which I could not hear. When the Prophet (s.a.w.a.) became silent I asked my father, ‘What was it that he uttered in a low voice?’ He replied, “All of them will be from Quraish.”

33. Al-Mo’jam al-Kabeer33: Jaaber Ibn Samarah narrates that I accompanied my father to the Prophet (s.a.w.a.) and sat with him. Then he said, “Islam shall always remain dominant till there are twelve chiefs or caliphs. All of them will be from Quraish.”

34. Al-Mo’jam al-Kabeer34: Jaaber Ibn Samarah narrates that the Messenger of Allah (s.a.w.a.) said, “This religion shall always survive till there are twelve caliphs.” Ismail says, ‘I thought my father said that the entire nation will gather on them.’

35. Al-Mo’jam al-Kabeer35: Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, “No enemy can harm this religion till there are twelve caliphs. All of them will be from Quraish.”

36. Al-Mo’jam al-Kabeer36: Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, “This affair shall always survive till there are twelve caliphs.”

37. Al-Mo’jam al-Kabeer37: Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) declared, “Surely this affair shall always remain dominant. No opponent can harm it till there are twelve chiefs. All of them will be from Quraish.”

38. Al-Mo’jam al-Kabeer38: Jaaber Ibn Samarah says that the Messenger of Allah (s.a.w.a.) said, “The affair of this nation shall always remain straight and dominant over its enemy till there are twelve caliphs amongst them. All of them will be from Quraish.” Thereafter he returned to his house followed by the Quraish. They asked him, ‘What will happen after that?’ He (s.a.w.a.) replied, “There will be mischief and corruption.”

39. Al-Mo’jam al-Kabeer39: Jaaber Ibn Samarah says, ‘I was in the presence of the Messenger of Allah (s.a.w.a.) with my father when he (s.a.w.a.) said, “Surely this affair will neither pass nor come to an end till twelve caliphs live in it.” Then he spoke something which I did not understand. I asked my father, ‘What did he say?’ He replied, “All of them will be from Quraish.”

40. Al-Mo’jam al-Kabeer40: Jaaber Ibn Samarah says, ‘I heard the Messenger of Allah (s.a.w.a.) while he was delivering a sermon atop the pulpit saying, “There will be twelve strong people from the Quraish. The one who bears enmity against them, his enmity will not harm them.” Then I turned back and saw that Umar Ibn Khattaab and my father were amongst the audience. They confirmed for me what I had heard.

41. Al-Mo’jam al-Awsat41: Jaaber Ibn Samarah says, ‘I accompanied my father to the Prophet (s.a.w.a.). He prayed with us and after he had finished with his salutations, the people pointed out with their hands on the right side and the left side. He (s.a.w.a.) remarked, “Why is it that you are turning your hands to the right and to the left as if they (hands) are the tails of a rebellious horse? Whenever anyone of you does salaam, then he should do so to the one who is on his right side as well as on his left side.”

Then when they prayed with him (s.a.w.a.) too they did not do that. Later we sat with him (s.a.w.a.) and he (s.a.w.a.) said, “Islam will always be victorious till there are twelve chiefs or caliphs. All of them will be from Quraish.”

42. Al-Malaahim by Ibn Munaadi42: Jaaber Ibn Samarah, while mentioning the Prophet (s.a.w.a.) narrated that he (s.a.w.a.) said, “Religion shall always be impregnable and its followers shall overcome its opponents till there are twelve caliphs.” Thereafter, the people were standing and sitting due to which, when he uttered something I didn’t hear. I asked my father and my brother, ‘What did he say?’ He said, “They are all from Quraish.”

43. Al-Mustadrak Alaa al-Sahihain43: Jaaber narrates that I was with the Messenger of Allah (s.a.w.a.) when I heard him say, “The affair of this nation shall always remain dominant till there are twelve caliphs.” Then he said something, which I could not hear, while my father was sitting closer to him than me. I asked him, ‘What did he say?’ He replied, “All of them will be from Quraish.”

44. Tayseer al-Wusool44: Jaaber Ibn Samarah relates that the Messenger of Allah (s.a.w.a.) said, “This affair will always remain mighty and impregnable till there are twelve caliphs. All of them will be from Quraish.” He (s.a.w.a.) was asked, ‘Then what will happen?’ He (s.a.w.a.) replied, “Then there will be mischief.”

45. Nihaayah al-Bidaayah wa al-Nihaayah45: It is recorded in the Sahihain (Sahih-e-Bukhari and Sahih-e-Muslim) on the authority of Abd al-Malik Ibn Umair that Jaaber Ibn Samarah has narrated from the Prophet (s.a.w.a.), “There will be twelve caliphs. All of them will be from Quraish.”

46. Yanaabi al-Mawaddah46: Jaaber Ibn Samarah narrates that I accompanied my father to the Messenger of Allah (s.a.w.a.) and heard him say, “There will be twelve caliphs after me.” Then he lowered his voice. I asked my father, ‘What did he say with a low voice?’ He replied, “All of them will be from Quraish.”

47. Taarikh al-Khulafaa47: Jaaber Ibn Samarah narrates from the Messenger of Allah (s.a.w.a.) that he said, “This affair shall always remain mighty and victorious over its opponents till there are twelve caliphs. All of them will be from Quraish.”

48. Al-Jam’ bayn al-Sahihain48: Jaaber Ibn Samarah says, ‘I heard the Prophet (s.a.w.a.) say, “Surely, there will be twelve chiefs after me. All of them will be from Quraish.”

49. Firdaus al-Akhbaar49: Jaaber Ibn Samarah says, ‘This religion shall always survive till there are twelve men in it. All of them will be from Quraish.’

50. Al-Ghaibah by No’maani50: Jaaber Ibn Samarah says, ‘I heard the Messenger of Allah (s.a.w.a.) state, “There will be twelve chiefs after me.” Then he said something that I didn’t hear. I asked the people and my father, who was nearer to him than me. He replied, “All of them will be from Quraish.”

51. Kefaayah al-Asar51: Jaaber Ibn Samarah says, ‘I came to the Prophet (s.a.w.a.) and heard him say, “Surely, this affair (Islam) will not come to an end till it is ruled by twelve caliphs.” Then he (s.a.w.a.) whispered something. I asked my father, ‘What did he say?’ He replied, “They are all from Quraish.”

52. Kamaal al-Deen52: Jaaber Ibn Samarah says, ‘We were with the Prophet (s.a.w.a.) when he said, “Twelve (Caliphs) will follow this affair (Islam).” The people started screaming due to which I could not hear what he said thereafter. I asked my father, who was closer to the Prophet (s.a.w.a.) than me, ‘What did the Messenger of Allah (s.a.w.a.) say?’ He replied, “All of them will be from Quraish and their likes will not be seen.”

53. Musnad-e-Ahmad53: Masrooq relates that we were sitting with Abdullah Ibn Masood while he was reciting the Quran for us. Somebody asked him, ‘O Abaa Abd al-Rahmaan, did you ask the Messenger of Allah (s.a.w.a.) how many caliphs will rule this nation?’ Abdullah Ibn Masood replied, ‘Since I have come to Iraq, nobody has asked me this question before you. Yes, we did ask the Messenger of Allah (s.a.w.a.) and he replied, “Twelve, like the number of chiefs (nuqabaa) of Bani Israel.”

54. Al-Ghaibah of No’maani54: Masrooq narrates that we were sitting with Ibn Masood after the Maghrib prayers and he was teaching the Quran. Somebody asked him, ‘O Abaa Abd al-Rahmaan, did you ask the Prophet (s.a.w.a.) as to how many caliphs will this nation have? He replied, ‘Since I have come to Iraq, nobody has asked me this question before you. Yes, he (s.a.w.a.) replied, “Your caliphs will be twelve equal to the number of the chiefs of Bani Israel.”

55. Kefaayah al-Asar55: Abdullah Ibn Masood says, ‘I heard the Messenger of Allah (s.a.w.a.) state, “There will be twelve Imams after me. All of them will be from Quraish.”

56. Kefaayah al-Asar56: Masrooq narrates that we were with Abdullah Ibn Masood showing our copies of Quran to him when a youth asked him, ‘Did your Prophet (s.a.w.a.) promise to you as to how many caliphs will be there after him?’ He replied, ‘You are very young in age but you has asked something which nobody before you have asked. Yes, he (s.a.w.a.) did promise us that after him there will be twelve caliphs equal to the number of chiefs of Bani Israel.’

57. Kefaayah al-Asar57: Abul Qaasim Etaab narrates from Matraf, ‘We were sitting in the mosque with Abdullah Ibn Masood when an Arab came and enquired, ‘Who is Abdullah Ibn Masood amongst you?’ He replied, ‘Yes, I am Abdullah Ibn Masood. What do you want?’ The Arab asked, ‘O Abdullah! Did your Prophet (s.a.w.a.) inform you as to how many caliphs will be there amongst you?’ He answered, ‘Since I have come to Iraq, nobody has asked me this question before you. Yes, twelve, equal to the number of chiefs of Bani Israel.’

58. Kamaal al-Deen58: Masrooq narrates that I asked Abdullah (Ibn Masood), ‘Did the Prophet (s.a.w.a.) inform you as to how many caliphs will be there after him?’ He replied, ‘Yes, twelve caliphs. All of them will be from Quraish.’

59. Muqtazab al-Asar59: Masrooq narrates that we were sitting with Abdullah Ibn Masood while he was reading the Quran for us when somebody asked him, ‘O Abaa Abd al-Rahmaan, did you ask the Messenger of Allah (s.a.w.a.) how many caliphs after him will rule this nation?’ He replied, ‘Since I have come to Iraq, nobody has asked me this question. We asked the Messenger of Allah (s.a.w.a.) and he responded, “Twelve in number, equal to the chiefs of Bani Israel.”

60. Al-Malaahem60: Aun Ibn Abi Jaheefah relates from his father Wahab Ibn Abdullah al-Sewaaee al-Kufi that we were with the Prophet (s.a.w.a.) and while delivering a sermon, he (s.a.w.a.) prophesied, “Know that the affair of my nation shall always be righteous till there are twelve caliphs in it. All of them will be from Quraish.” Then he lowered his voice, then he (his father – Wahab) said, ‘O my son all of them will be from Quraish.’

61. Kanz al-Ummaal61: This religion shall always be upright till there are twelve from Quraish. When they are no more, the earth will be destroyed with all its inhabitants (Ibn Najjaar from Anas).

62. Al-Ebaanah62: Anas relates that the Messenger of Allah (s.a.w.a.) said, “This religion shall always be upright till there are twelve from Quraish. When they pass away the earth will swallow all its inhabitants.”

63. Al-Ghaibah by No’maani63: Anas Ibn Maalik relates that the Messenger of Allah (s.a.w.a.) said, “This affair (Islam) shall always survive till there remain in it twelve strong people from Quraish.” The tradition thereafter continues till its end.

64. Kefaayah al-Asar64: Anas Ibn Maalik narrates that the Messenger of Allah (s.a.w.a.) said, “The Imams after me will be twelve.” Then he lowered his voice and I heard him say, “They are all from Quraish.”

65. Al-Manaaqeb65: Anas narrates that the Messenger of Allah (s.a.w.a.) said, “There will be twelve caliphs from us. Allah will help them against those who oppose them, and those who bear enmity against them will not harm them…”

66. Kefaayah al-Asar66: Abu Saeed Al-Khudri narrates that the Messenger of Allah (s.a.w.a.) prayed with us the first prayers, then he turned his noble face towards us and addressed thus, “O gathering of my companions! The likeness of my Ahle Bait amongst you is like that of Nuh’s Ark and the door of Hittah in the Bani Israel. Then hold on to my Ahle Bait after me and the rightly guided Imams from my progeny, you will never be misguided.” It was asked, ‘O Messenger of Allah (s.a.w.a.)! How many Imams will there be after you?’ He (s.a.w.a.) replied, “Twelve, from my Ahle Bait (or he said) from my progeny.”

67. Sharh Ghaayah Al-Ahkaam67: Abu Qataadah narrates that I heard the Messenger of Allah (s.a.w.a.) say, “The Imams after me will be equal to the cheifs of the Bani Israel and the companions of Eesa (a.s.).”

68. Kefaayah al-Asar68: Abu Qataadah relates that I heard the Prophet (s.a.w.a.) say, “How can the nation (of Muslims) be destroyed, while I am the first of it and twelve Imams will be its leaders after me? Surely, only they will be annihilated who will mix mischief with this. I am not from them and they are not from me.”

69. Kefaayah Al-Asar69: Salmaan narrates that the Messenger of Allah (s.a.w.a.) said, “There will be twelve Imams after me equal to the number of months in a year. From us is the Mahdi of this nation, for him is the occulation of (Prophet) Musa, the brightness of (Prophet) Eesa, the forbearance of (Prophet) Dawood and the patience of (Prophet) Ayyub.”

70. Kefaayah Al-Asar70: Salmaan Al-Faarsi relates that the Messenger of Allah (s.a.w.a.) said, “There will be twelve Imams after me.” Then he (s.a.w.a.) said, “All of them will be from Quraish. Thereafter, our Qaim will emerge who will cure the hearts of the believers. Beware; they (the Imams) are more knowledgeable than you so don’t teach them. Beware; surely they are my progeny, from my flesh and my blood. Any nation that attempts to trouble me concerning them, may Allah not make my intercession (shafa’ah) reach them!”

71. Kefaayah Al-Asar71: A’raj quotes Abu Hurairah who narrates from the Messenger of Allah (s.a.w.a.) that he said, “Certainly, I leave amongst you two weighty things (saqalain), the Book of Allah, Mighty and Glorified be He – whoever follows it will be on guidance and whoever forsakes it will be deviated; then my Ahle Bait. I remind you of Allah concerning my Ahle Bait (he repeated this thrice).” I (A’raj) asked Abu Hurairah, ‘Are his wives his Ahle Bait?’ He replied, ‘No, his Ahle Bait are his progeny and his family and they are the twelve Imams, whom Allah has mentioned in his saying,

“And He has placed a remaining word in his posterity. ” (Surah Zukhruf 43:28.)

72. Kefaayah Al-Asar72: Abu Hurairah relates that I went to the Messenger of Allah (s.a.w.a.) when this verse was revealed, إنما انت منذر و لكل قوم هاد “You are only a warner and for every nation there is a guide.” He (s.a.w.a.) recited it for us and said, “I am only a warner, do you know the guide?” We said, ‘No, O Messenger of Allah (s.a.w.a.).’ He (s.a.w.a.) replied, “He is the repairer of shoes.”

At this juncture, the necks were raised (in expectation), when Ali (a.s.) emerged from one of the rooms with the shoe of Messenger of Allah (s.a.w.a.) in his hand. The Messenger of Allah (s.a.w.a.) turned towards us and stated, “Surely he (Ali) is the import of my declaration, the Imam after me, the husband of my daughter and the father of my grandsons. We are the Ahle Bait, Allah has dispelled uncleanness from us and purified us from all impurities. He will fight after me for the interpretation (of Quran) just as I struggled for its descent. He is an Imam, the father of illustrious Imams.”

He (s.a.w.a.) was asked, ‘O Messenger of Allah (s.a.w.a.)! Then how many Imams will be there after you?’ He (s.a.w.a.) replied, “Twelve, equal to the number of the chiefs of Bani Israel. From us is the Mahdi of this nation. Through him, Allah will fill the earth with justice and equity, as it would be fraught with injustice and oppression. The earth will not be devoid of them but that it will be destroyed along with all its inhabitants.”

73. Kefaayah Al-Asar73: Umar Ibn Khattaab narrates that I heard the Messenger of Allah (s.a.w.a.) say, “The Imams after me will be twelve.” Then he lowered his voice and I heard him say, “All of them will be from Quraish.”

74. Kefaayah Al-Asar74: Wathelah Ibn Al-Asqa’ narrates that the Messenger of Allah (s.a.w.a.) said, “My love and that of my Ahle Bait is beneficial in seven places, whose fear is great: At the time of death, in the grave, during resurrection, presentation of books (of deeds), reckoning (حساب), scale (ميزان) and the path (صراط).

Then, whosoever loves me and loves my Ahle Bait and clinges on to them after me, we will be his intercessors on the day of judgement.” He was asked, ‘O Messenger of Allah (s.a.w.a.)! How should we cling on to them?’ He (s.a.w.a.) replied, “Surely the Imams after me are twelve. Then whoever loves them and follows them, he will be successful and saved. And whoever disobeys them and turns away from them, he will be deviated and misguided.”

75. Kefaayah Al-Asar75: Wathelah Ibn Al-Asqa’ narrates that I heard the Messenger of Allah (s.a.w.a.) say, “When I was made to ascend the sky and reached the ‘Sidrah Al-Muntahaa’, Allah, the Majestic, came near to me and addressed me, ‘O Muhammad!’ I replied, ‘Yes, my Master.’ He said, ‘Surely, whenever I have sent a prophet, I have not brought his days to an end but that I have appointed a successor after him.

Then, appoint Ali Ibn Abi Taalib as the Imam and successor after you. Indeed, I have created both of you from one light and I have created the rightly guided Imams from the lights of you both. Would you like to see them O Muhammad?’ I responded, ‘Yes, O Lord.’ He ordered, ‘Raise your head.’ I raised my head and saw the lights of the Imams after me, twelve lights. I asked, ‘O Lord! Whose lights are these?’ He retorted, ‘The lights of the Imams after you, the trustees, the infallibles.’”

76. Al-Kaafi76: Imam Abu Ja’far II (Ali Naqi) (a.s.) narrates that Ameer Al-Momineen (a.s.) said to Ibn Abbas, “Surely, the night of power (ليلة القدر) occurs every year. In this night, the affairs of that year descend. For these affairs, there are masters after the Messenger of Allah (s.a.w.a.).” Ibn Abbas inquired, ‘Who are they?’ He (a.s.) replied, “I and eleven from my progeny, Imams and those with whom the angels converse (محدّثون).”

77. Al-Kaafi77: (From the above chain of narrators), the Messenger of Allah (s.a.w.a.) advised his companions, “Believe in the night of power, for surely, it is for Ali Ibn Abi Taalib and his eleven descendants after me.”

78. Al-Manaaqeb78: Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, “Believe in the night of power, for surely the affairs of the entire year descend in it. For these affairs, there are masters after me and they are Ali Ibn Abi Taalib and eleven descendants from his progeny (a.s.).”

{Similar traditions have been narrated by Jaaber Ibn Abdullah on the authority of the Messenger of Allah (s.a.w.a.) and by Ibn Abbas on the authority of Ameer Al-Momineen (a.s.).}

79. Faraaed Al-Simtain79: Abu Tufail narrates, ‘I was present in the funeral of Abu Bakr the day he died. I also witnessed the day when allegiance was paid to Umar while Ali (a.s.) was sitting in a corner when a young Jew (who was nicely dressed and was from the progeny of Haroon, the prophet) walked in, came up to Umar and asked him, ‘O chief of the believers! Are you the most knowledgeable of this nation about their book and the affairs of their prophet?’ (On hearing this), Umar lowered his head.

The youth asked again, ‘I am addressing you’ and repeated his question. Umar asked, ‘What do you want?’ The youth replied, ‘I am confused and doubtful about my religion.’ Umar ordered, ‘Go to this young man.’ The Jew asked, ‘Who is he?’ He replied, ‘He is Ali Ibn Abi Taalib, the cousin of the Messenger of Allah (s.a.w.a.) and the husband of Fatemah, daughter of the Messenger of Allah (s.a.w.a.).’ The Jew turned towards Ali Ibn Abi Taalib (a.s.) and asked a few questions which Ali (a.s.) duly replied.

Finally, he asked, ‘Inform me of Muhammad (s.a.w.a.), how many just Imams will follow him? And in which Paradise does he reside and who shall accompany him in his Paradise?’ He (a.s.) replied, “O Harooni! Surely, for Muhammad there are twelve caliphs, just leaders. One who forsakes them will not harm them nor are they petrified at the opposition of the opponents.

Surely, they are firmer in religion than firmly entrenched mountains. Muhammad (s.a.w.a.) resides in his Paradise with the twelve just Imams.” The Jew remarked, ‘You have spoken the truth. By Allah, Who there is no god except Him, certainly I have found this in the books of my father Haroon written with his own hands and dictated by my uncle Moosa (a.s.).’ (The tradition continues till), thereafter the Harooni shrieked and broke his rosary while uttering, ‘I witness that there is no god but Allah, He is One and there is no partner for Him.’

80. Kefaayah Al-Asar80: Abu Tufail narrates on the authority of Ali Ibn Abi Talib (a.s.) that the Messenger of Allah (s.a.w.a.) said, “(O Ali) You are the successor upon the dead from my Ahle Bait and the caliph upon the living from my nation. Your war is my war and your peace is my peace. You are an Imam, the father of eleven Imams from your posterity, Imams, purified and infallible.

From them is the Mahdi, who will fill the earth with justice and equity. Then woe unto those who bear malice against you. O Ali! If a man loves a stone for the sake of Allah, Allah will gather him with that stone. Thus, your lover and your follower and the lovers of the Imams from your descendants after you will be raised with you, while you are with Me at the highest level. You are the distributor of Paradise and Hell. You will make your friends enter Paradise and throw your enemies in Hell.”

81. Dalaael Al-Imamah81: Muhammad Ibn Sinaan Al-Zaaheri narrates from Imam Ja’far Ibn Muhammad (a.s.) who vide his ancestors narrates from Ameer Al-Mumineen (a.s.), “The Messenger of Allah (s.a.w.a.) said to me, ‘O Ali! When eleven Imams from your descendants will be completed, the eleventh one will be the Mahdi from my Ahle Bait (a.s.).’”

82. Kefaayah Al-Asar82: Heshaam Ibn Muhammad narrates from his father that when Ameer Al-Mumineen (a.s.) was martyred, Imam Hasan Ibn Ali (a.s.) went on the pulpit to speak to the people. Tears flowed from his eyes due to which he sat down for a while. Then, he stood up again and said, “All praise is for Allah, Who was One in His beginning, respected for Divinity in His everlastingness and Great for His Greatness and Power. He created all what He created, without any example preceding His creation. Our Lord is Gracious by the Grace of His Lordship. He knows the goodness of what He split and by the laws of His Power He created what He created.

There is neither decline for His Kingdom nor termination for His duration. He is above all things high and near to everything. He manifested Himself for His creation without being seen while He was at the highest observation point. He became veiled on account of His Light and Sublime in His Highness. He became hidden from His creation and raised to them a witness against them. He sent amongst them Prophets as givers of good news and warners so that the one who is destroyed is destroyed after explanation and the one who gains life does so after explanation.

That the people may realise about their Lord of what they were ignorant concerning Him and recognise His Lordship after they have denied it. And all praise is for Allah the One Who conferred the caliphate upon us the Ahle Bait (a.s.) and we dedicate our mourning for Ameer Al-Mumineen (a.s.) to Him. Indeed the East and the West have been afflicted (with this tragedy). By Allah! He did not leave behind any dirhams or dinaars but four hundred dirhams. He intended to buy from it a slave for his family. Indeed my grandfather, the Messenger of Allah (s.a.w.a.) has informed me that twelve Imams from his Ahle Bait (a.s.) will rule the affair (Islam). There is none amongst us but that he will be killed (with sword) or poisoned.”

83. Isbaat Al-Raja’h83: Imam Sadiq (a.s.) narrates vide his ancestors from Imam Hasan Al-Mujtaba (a.s.) who says, “I asked my grandfather, the Messenger of Allah (s.a.w.a.) concerning the Imams after him.” He (s.a.w.a.) replied, “The Imams after me are equal to the chiefs of Bani Israel. Allah has endowed them with my knowledge and my understanding. You, O Hasan, are from them.” I asked, “O Messenger of Allah (s.a.w.a.)! When will the Qaem from us Ahle Bait emerge?” He (s.a.w.a.) answered, “O Hasan! His likeness is like that of the Hour. Allah has hidden his information from the inhabitants of the heavens and the earth. He will not come but suddenly.”

84. Kefaayah Al-Asar84: Umme Salmah says, ‘I asked the Messenger of Allah (s.a.w.a.) regarding the saying of Allah,

(Qur’an Surah Nisa 4: 69)

He (s.a.w.a.) replied,

“Those upon whom Allah has bestowed from the Prophets” implies me; “the truthful ones” refers to Ali Ibn Abi Talib (a.s.); “the witnesses” are Hasan and Husain (a.s.); “the righteous” indicates Hamzah and “how good friends are they” refers to the twelve Imams after me.

85. Al-Ghaibah by No’maani85: Abdullah Ibn Umar says, ‘I heard the Messenger of Allah (s.a.w.a.) say, “There will be twelve caliphs after me”

86. Kamaal Al-Deen86: Imam Muhammad Al-Baaqer (a.s.) narrates vide his ancestors from the Messenger of Allah (s.a.w.a.) that he said, “I give you glad tidings – and he (s.a.w.a.) repeated this thrice. The similarity of my nation is like that of rain. One does not follow whether its beginning is good or its end. Surely, the likeness of my nation (Ahle Bait a.s.) is like that of a garden from which one group is fed in one year and another is fed in another year so much so that the last group, which is fed from it, is the broadest of them all, like an ocean, the deepest and tallest of them all and the best of them in love.

How can that nation be destroyed which begins with me and which will end with twelve righteous ones, the possessors of intellect, after me and Maseeh Eesa, the son of Mariyam? Only those who spread mischief between these two eras will be destroyed. They are not from me and I am not from them.”

87. Kamaal Al-Deen87: Ameer Al-Mumineen (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, “The Imams will be twelve from my Ahle Bait (a.s.). Allah, the High, will grant them my understanding, my knowledge and my wisdom and He will create them from my clay (طينت). Then woe unto the arrogant ones against them after me, who will break my relations concerning them. What is wrong with them (opponents)? May Allah not make them reach my intercession!”

88. Kamaal Al-Deen88: Imam Ali Ibn Husain (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, “How can that nation be destroyed whose foremost are me, Ali and eleven of my descendants, the possessors of signs and whose last is Maseeh, the son of Mariyam. But between these two eras, he will be destroyed who is not from me and I am not from him.”

89. Al-Ghaibah by Shaikh Tusi89: Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, “O Ali! Myself, you and eleven of my descendants are the buttons of the earth, its stumps and its mountains. Due to us Allah has prevented the earth from swallowing its inhabitants. When the twelfth of my descendants will pass away, the earth will swallow up all its inhabitants and they will not be warned.”

90. Al-Manaaqeb by Ibn Shahr Aashob90: Jaaber Al-Jo’fi narrates from Imam Al-Baaqer (a.s.) in a lengthy tradition concerning the saying of Allah,

(Qur’an Surah Baqarah 2: 60 )

That he (a.s) said, “Certainly, the people of Moosa, when they complain to him about drought and thirst, they asked him for water and Moosa (a.s.) provided for them the same.

Then you heard what Allah said for him. Similarly, some believers came to my grandfather, the Messenger of Allah (s.a.w.a.) and asked, ‘O Messenger of Allah (s.a.w.a.)! Will you introduce unto us who are the Imams after you?’ …… (the traditions continues till his saying) “Then surely, when I got Ali married with Fatema, I left behind eleven Imams from the progeny of Ali. They will be, including Ali, twelve Imams. All of them will be guides for your nation. Each nation (in its time) will be guided through the Imam of their time and they will know their Imam like the people of Moosa knew the place of their drink.”

91. Al-Manaaqeb by Ibn Shahr Aashob91: Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, “From my Ahle Bait there will be twelve chiefs, those who will be talked to by the angels (محدّثون) and those who will be granted understanding (مفهّمون). From them is the one who will rise with the truth (القائم). He will fill the earth with justice as it would be fraught with injustice.”

92. Al-Khesaal92: Abu Najraan says that Abu Al-Khuld has narrated to us on oath that this nation will not be destroyed till there will be twelve caliphs in it. All of them will act on guidance and true religion.

93. Kamaal Al-Deen93: Makhool was asked concerning the saying of the Prophet (s.a.w.a.) that there will be twelve caliphs after me. Makhool replied, ‘Yes.’

94. Al-Manaaqeb by Ibn Shahr Aashob94 narrates from the book Kashf Al-Hayrah: Ameer Al-Mumineen (a.s.) said, “I warn you concerning Allah. Are you aware that Allah has revealed in Surah Hajj,

“O you who believe! Bow down and prostrate and worship your Lord …” (till the end of the surah).

At this juncture, Salman stood up and asked, ‘O Messenger of Allah (s.a.w.a.) who are these upon whom you are a witness while they are witnesses upon the people, whom Allah has chosen and He has not placed upon them in the religion from the difficulties of the nation of Ibrahim?’ He (s.a.w.a.) replied, “By this verse Allah meant thirteen special people other than this nation.” Salman requested, ‘Explain them for us, O Messenger of Allah (s.a.w.a.).’ He (s.a.w.a.) responded, “I, my brother Ali and eleven of my descendants.” They said, ‘O Allah! Yes…’

95. Kamaal Al-Deen95: Sulaim Ibn Qais Al-Hilaali relates that I heard Ali (a.s.) say, “No verse from the Quran descended on the Messenger of Allah (s.a.w.a.) but that he recited it for me and dictated it, while I jotted it down. He taught me its interpretation, its exegesis, its abrogating verse, its abrogated verse, its clear verse and its ambiguous verse. He prayed to Allah, Mighty and Glorified be He, that he should teach me its understanding and its memorisation. Consequently, I never forgot even one verse from the Book of Allah, nor the knowledge, which he dictated to me and I had written it down.

He did not leave anything which Allah, Mighty and Glorified be He, taught him from the permissible and the prohibited, the commands and the prohibitions, the past and the present, obedience as well as defiance, but that he taught me and I memorised it. I did not forget even one word from these. Then he placed his hand on my heart and prayed to Allah, Mighty and Glorified be He, that He should fill my heart with knowledge, understanding, wisdom and light. I did not forget any of these nor was there anything which I did not write.”

I asked, “O Messenger of Allah (s.a.w.a.), do you fear forgetfulness for me afterwards?” He (s.a.w.a.) replied, “I do not fear for you forgetfulness or ignorance. Indeed, my Lord, mighty is His Majesty, has informed me that He has responded to my prayer for you and your partners, those who will follow you.” I asked, “O Messenger of Allah (s.a.w.a.)! Who are my partners after me?” He (s.a.w.a.) replied, “Those whom Allah, Mighty and Glorified be He, has accompanied with Himself and me in His verse

. “Obey Allah and obey the Messenger and the possessors of authority amongst you…” (Qur’an Surah Nisaa 4: 59)

I inquired, “O Messenger of Allah (s.a.w.a.)! Who are they?” He (s.a.w.a.) replied, “My successors till they reach unto me at the pond (of Kausar). All of them are guides and guided. One who forsakes them will not harm them. They are with the Quran and the Quran is with them, neither it will separate from them, nor will they separate from it. Due to them my nation will be helped, due to them they will receive rains, due to them calamity will be dispelled from them and their prayers will be accepted.” I requested, “O Messenger of Allah (s.a.w.a.)! Name them for me.”

He (s.a.w.a.) rejoined, “This son of mine” and he placed his hand on the head of Hasan, “then this son” and he kept his hand on the head of Husain (peace be on them both), “then his son Ali, who will be born in your life, so convey my salaam to him and thus twelve (Imams) will be completed.” I prayed, “May my father and my mother be sacrificed for you, O Messenger of Allah (s.a.w.a.), name each one of them for me.”

So, he (s.a.w.a.) named them one by one. By Allah! O brother of Bani Hilaal, amongst them, is the Mahdi of this nation, Muhammad, the one who will fill the earth with justice and equity like it has been fraught with injustice. By Allah! Surely I know who will pay allegiance to him between the Rukn and the Maqaam (in Kaabaa) and I know their names and their fathers and their tribes.

96. E’laam Al-Waraa96: Abu Tufail narrates that Abdullah Ibn Umar said to me, ‘O Abu Tufail! I counted the number of caliphs after the Prophet (s.a.w.a.). Then, there will be killing and fighting.

97. Al-Ghaibah of No’maani97: Imam Muhammad Al-Baaqer (a.s.) looked at Humraan and cried. He (a.s.) said, “O Humraan! I am amazed at the people as to how they neglect or forget or pretend to forget. They forgot the saying of the Messenger of Allah (s.a.w.a.) when he was ill. People had come to visit him and were sending salutations on him, when he (s.a.w.a.) began grieving for his family. At that moment Ali (a.s.) came, saluted (the Prophet s.a.w.a.) but could not walk past the crowds nor did they make place for him. When the Messenger of Allah (s.a.w.a.) saw this, he raised his head and called out, “Come to me O Ali.”

When the people saw this, some of them leaned on the others and made way for him till he passed by them and reached the Messenger of Allah (s.a.w.a.) who made him sit by his side and said, “O people! This is what you are doing to my Ahle Bait (a.s.) in my life while I am seeing, then what will you do after my death?! By Allah! You will not gain proximity to my Ahle Bait (a.s.) but that you will be nearer to Allah in levels and you will not distance yourself from them or turn away from them a single step but that Allah will turn away from you.”

Then he (s.a.w.a.) said, “O people! Listen (to what I am saying to you). Beware! Surely, satisfaction, bliss and love are for the one who loves Ali (a.s.), befriends him, follows him, his virtues and my successors after him. It is my right upon my Lord that He answers me concerning them. Certainly, they are twelve successors and whoever follows them, indeed he is from me while Ibrahim (a.s.) is from me and I am from Ibrahim (a.s.). My religion is his religion and his religion is my religion. His relation is my relation and my relation is his relation. My virtue is his virtue while I am superior to him and (I am) not proud. My claim is verified by the saying of my Lord,

98. Al-Radd Alaa Al-Zaidiyyah98: Ibn Abbas narrates that I asked the Messenger of Allah (s.a.w.a.) while he was on his deathbed, ‘When that will occur from which we seek refuge in Allah (i.e. your demise), then to whom (should we refer)?’ He (s.a.w.a.) pointed out towards Ali (a.s.) and remarked, “To him, for surely he is with the truth and the truth is with him. He will be followed by eleven Imams, whose obedience will be obligatory like my obedience.”

99. Al-Radd Alaa Al-Zaidiyyah99: Musannaa narrates from his father that he asked Aishaa as to how many successors will the Holy Prophet (s.a.w.a.) have? She replied, ‘The Messenger of Allah (s.a.w.a.) informed me that there will be twelve successors after him.’ Musannaa’s father asked her, ‘Who are they?’ She replied, ‘Their names are written with me, as per the dictation of the Messenger of Allah (s.a.w.a.).’ He requested her, ‘Show them to me.’ But she refused.

100. Kamaal Al-Deen100: Imam Jafar Ibn Muhammad (peace be on them both) in a lengthy tradition has talked about a Jew who came to Umar and posed a few questions to him, who directed him to Ali (a.s.). Among the questions that the Jew asked Ali (a.s.) was, ‘How many guided Imams does this nation have that if someone follows them will not be harmed?’ He (a.s.) replied, “Twelve Imams.” The Jew remarked, ‘You have said the truth, by Allah. Surely, Haroon (a.s.) has written the same on the dictation of Moosa (a.s.).’

101. Kamaal Al-Deen101: Imam Sadeq (a.s.), in a lengthy tradition has talked about the questions which a young Jew has enquired from Ali (a.s.) and to which he (a.s.) has responded. The Jew asked, ‘Inform me as to how many Imams, those who are guides and rightly guided, will be there for this nation that if someone forsakes them, will not harm them? And inform me where is the position of Muhammad (s.a.w.a.) in paradise? And from his nation who will be with him in paradise?’

Ali (a.s.) replied, “As for your question that how many Imams, who are guides and rightly guided, will be there for this nation, then certainly there will be twelve guides and rightly guided Imams for this nation. He who forsakes them, will not harm them. As for your question, where is the place of Muhammad in paradise, (know that) it is in the most superior and most noble place (called as جنّة عدن). As for your question, from his nation who will be with him in paradise, (know that) these are the twelve guided Imams.” The youth exclaimed, ‘You have said the truth. By Allah, Who there is no god except Him, certainly this is written with me as per the dictation of Moosa (a.s.) and penned by Haroon (a.s.) in his own handwriting.’

102. Kefaayah Al-Asar102: Abu Khalid Al-Kabuli narrates, ‘I went to Imam Ali Ibn Husain (a.s.) while he was sitting in his prayer niche. I too sat down, when he turned to me and was caressing his beard.’ I asked, ‘O master! Inform me how many Imams will be there after you?’ He (a.s.) replied, “Eight.” I inquired, ‘How?’ He (a.s.) reasoned, “For, the Imams after the Messenger of Allah (s.a.w.a.) will be twelve equal to the number of the grandsons. Three were in the past and I am the fourth. There will be eight righteous Imams from my descendents. Whoever loves us and acts as per our command, will be at the highest grade. But whoever hates us and rejects us or rejects even one of us, then indeed, he has denied Allah and His signs.”

103. Kefaayah Al-Asar103: Zaid Ibn Ali Ibn Husain narrates that my father was in the company of a few of his friends, when a person stood up and asked, ‘O son of Allah’s Messenger, has your Prophet informed you as to how many Imams will be there after him?’ He (a.s.) replied, “Yes, twleve Imams equal to the number of the chiefs of Bani Israel.”

104. Kefaayah Al-Asar104: Sulaiman Al-Qasri relates that I asked Hasan Ibn Ali (a.s.) concerning the Imams. He (a.s.) replied, “Their number will be equal to the months of a year.”

105. Kefaayah Al-Asar105: Husain, a son of the fourth Imam, Ali Ibn Husain (a.s.) narrates that a person enquired from my father concerning the Imams. He (a.s.) replied, “(They will be) twelve in number, seven will be from his descendants and placed his hand on the shoulder of my brother Muhammad (al-Baaqer).”

106. Al-Kaafi106: Imam Baaqer (a.s.) said, “Surely Allah sent Muhammad (s.a.w.a.) to the Jinn and the humans and He has appointed twelve successors after him. Some have passed while others are yet to come. The tradition (سنّة) continues through each successor. The successors of Muhammad (s.a.w.a.) are on the tradition (سنّة) of the successors of Eesa (a.s.) and they are twelve in number. Ameer Al-Momineen (a.s.) was on the tradition (سنّة) of Maseeh (a.s.).”

107. Oyoon Al-Akhbaar Al-Reza107: Zoraarah says that I heard Imam Abu Jafar (al-Baaqer) (a.s.) say, “We are twelve Imams from the progeny of Muhammad (s.a.w.a.). All of them are the spoken ones (محدّثون) after the Messenger of Allah (s.a.w.a.) and Ali Ibn Abi Talib (a.s.) is amongst them.”

108. Al-Kaafi108: Sama’ah Ibn Mehraan narrates that I and Abu Baseer were with Muhammad Ibn Imraan, the slave of Imam Muhammad Baaqer (a.s.) in his house at Mecca. Muhammad Ibn Imraan said, ‘I heard Imam Sadeq (a.s.) say, “We are the twelve spoken ones (محدّث).”’ At this Abu Baseer asked him, ‘You heard from Imam Sadeq (a.s.)?’ So he swore on oath that he had indeed heard from him. To which Abu Baseer retorted, ‘But I have heard it from Imam Baaqer (a.s.).’

109. Al-Kaafi109: Karraam says that I took a pledge that I will not have lunch ever till the Qaem of Aale Muhammad (s.a.w.a.) reappears. So, I went to Imam Sadeq (a.s.) and said to him, ‘A person from your Shias has taken an oath on Allah that he will not take lunch till the Qaem of Aale Muhammad (s.a.w.a.) reappears.’

Imam (a.s.) advised, “O Karraam! You fast instead but do not fast on the two Eids nor the three days after the Eid Al-Zoha nor when you are traveling or when you are sick. For surely, when Husain (a.s.) was martyred, the heavens, the earth and whatever is on them and the angels cried, ‘Our Lord! Permit us to destroy the creatures that we may replace the earth with a new one because of what they have violated of Your sanctity and martyred the chosen one.’ Allah revealed to them, ‘O My angels, O My heavens and O My earth, be calm.’ Then He lifted a curtain from the many curtains behind which were Muhammad (s.a.w.a.) and his twelve successors (a.s.). Then He took the hand of the Qaem from them and said, “O My angels, O My heavens and O My earth, through him I will gain victory.” He repeated this thrice.

110. Al-Kaafi110: Abi Hamzah says that I heard Imam Ali Ibn Husain (a.s.) say, “Surely, Allah created Muhammad and Ali and eleven of his descendants from the Light of His Greatness. Then He made them stand as shadows in the resplendence of this Light. They worship Him before He created the creation, glorifying Him and purifying Him. And these are the Imams from the progeny of the Messenger of Allah (s.a.w.a.).”

111. Kamaal Al-Deen111: Abu Hamzah narrates that Imam Sadeq (a.s.) said, “There will be twelve Mahdi (guided leaders) from us.”

112. Kamaal Al-Deen112: Abu Baseer says that I heard Imam Sadeq (a.s.) say, “From us there will be twelve Mahdi. Six have passed and six are remaining. Allah will do with the sixth as He pleases.”

113. Kamaal Al-Deen113: Ibrahim Al-Karkhi narrates that I went to Abu Abdillah Jafar Ibn Muhammad Al-Sadeq (a.s.) and was sitting in his presence when Abu Al-Hasan Musa Ibn Jafar (a.s.) entered while he was a boy. I stood up, kissed him and sat with him. Then Abu Abdillah (a.s.) remarked, “O Ibrahim! Know that, he is your master after me. Know that, concerning him one group will be destroyed while another will be saved. Then may Allah curse his killer and multiply His chastisement for the one who fights against him.

Know that, certainly Allah will bring out from his progeny the best of the inhabitants of the earth in his time. He will be named after his grandfather, he will be the inheritor of this knowledge and his laws in his judgements, the treasure-chest of Imamat and the fountainhead of wisdom. The tyrant king of Bani (Abbas) will kill him after his amazing acts, due to envy.

But Allah (Mighty and Glorified be He) will convey His affairs even if the polytheists dislike it. And Allah will bring forth from his progeny the completion of twelve Mahdi (guided leaders). Allah has chosen them for His nobility, permitted for them the abode of His Holiness and the twelfth awaited one is from them, as if with an open sword standing in front of the Messenger of Allah (s.a.w.a.) in his defence.”

Then a person from the friends of Bani Umayyah entered due to which Imam had to cut short his speech. I returned to Abu Abdillah (a.s.) eleven times that he (a.s.) may complete his talk but was unable to do so. In the coming year, which was the second year, I went to him while he was sitting. He (a.s.) said, “O Ibrahim! He is the one who will provide salvation to his Shias after intense straitening, lengthy calamities, grief and fear. Then congratulations to him who finds his time. This is enough for you O Ibrahim.” Ibrahim said, ‘Then nothing was dearer to my heart or soothed my eyes more than this talk.’

114. Al-Taraaef114: In his book Tafseer Al-Quran Al-Suda, who is amongst the ancient and reliable commentators of the Ahle Sunnah, writes, ‘When Saarah dislike the position of Haajarah, Allah the High, revealed to Ibrahim Al-Khaleel (a.s.) ordering, “Go with Ismaaeel and his mother till you reach to my House at Makkah. For surely, I will spread his progeny and will make them as a standard against the one who disbelieves in Me. I will appoint from them a great Prophet, the one who will dominate all religions. I will select from his progeny twelve great personalities and will make his descendants equal to the number of the stars of the sky.”

It is recorded in Kashf Al-Astaar and it is mentioned that a group has narrated from Al-Suda that he said, ‘Whatever has been mentioned in the Torah in the first chapter of Exodus is very near. That is, after the ending of the story of Saarah and what Allah prophesied to Ibrahim (a.s.) concerning his affair and his progeny when He (Mighty and Glorified be He) said, “And indeed, I have accepted your prayers concerning Ismaaeel and I have heard you regarding My blessings on him. Soon, I will multiply his (descendants) and twelve great personalities will be born from him. I will make them Imams like great branches.” This is found in some of the ancient compilations, but in the present manuscript available with us, it is inscribed, “Twelve nobles will be born from him. And I will make from him a great nation…”

115. Al-Ghaibah by Shaikh Tusi (a.r.)115: Ibn Abbas narrates that Jibraeel (a.s.) descended with a book from Allah upon the Messenger of Allah (s.a.w.a.), in which there were twelve golden rings (in chain form). Then he said to him (s.a.w.a.), “Surely, Allah the High, conveys salaam to you and orders you that you hand over this book to the chosen one from your family after you. He will separate from it the first ring and do according to what is in it. When he is about to expire, he should hand it (the chain of the remaining eleven rings) over to his successor after him. Thus, the first will hand over to the last, one after the other.”

The Holy Prophet (s.a.w.a.) did as he was ordered. Ali Ibn Abi Talib (a.s.) separated the first of them (the rings) and acted as per its instructions. Then he (a.s.) handed it (the chain of the remaining eleven rings) over to Hasan (a.s.), who separated his ring and acted upon it. He (a.s.) handed over to Husain (a.s.), who passed it (the chain of the remaining ten rings) on to Ali Ibn Husain (a.s.). This went on from one to another till it reached the last one amongst them.

116. Muqtazab Al-Asar116: Abd Al-Aziz Ibn Khuzair narrates that I heard Abdallah Ibn Abi Awfaa say that the Messenger of Allah (s.a.w.a.) prophesied, “There will be twelve caliphs from the Quraish after me. Thereafter, there will be widespread mischief.” I (Abd Al-Aziz) asked, ‘Did you (Abd Allah) hear it from the Messenger of Allah (s.a.w.a.)?’ He replied, ‘Yes, I heard from the Messenger of Allah (s.a.w.a.).’ That day Abdallah Ibn Abi Awfaa was wearing a silk cap.

117. Basaaer Al-Darajaat117: Imam Baaqer (a.s.) narrates that the Messenger of Allah (s.a.w.a.) predicted, “From my progeny, there will be twelve Muhaddath (those with whom the angels converse).” On hearing this, Abdallah Ibn Zaid, who was Imam’s cousin, exclaimed unbelievingly, ‘Glory be to Allah! There will be محدّث?’ Abu Jafar (a.s.) turned to him and retorted, “By Allah! Surely your brother knows about it.” On this he kept quiet. Then Abu Jafar (a.s.) remarked, “This is the thing in which Abu Al-Khattaab was destroyed. He could not follow the interpretation of (the difference between) a محدّث and a Prophet.”

118. Muqtazab Al-Asar118: Hasan Ibn Abu Al-Hasan Al-Basri narrates directly (مرفوعًا) that Jibraeel (a.s.) came to the Prophet (s.a.w.a.) and said, “O Muhammad! Allah orders you to get Fatemah (a.s.) married to your brother Ali (a.s.).” The Messenger of Allah (s.a.w.a.) called for Ali (a.s.) and said to him, “O Ali! I am getting you married to my daughter Fatemah (a.s.), the chief of the women of the universe and the most beloved of them to me after you. From you two (will be born) the two chiefs of the people of Paradise. The slain and oppressed martyrs in the earth will be after me. They are the bright chosen ones, through them Allah will dispel the darkness, enliven the truth and destroy falsehood. Their number is the number of the months of a year. Eesa the son of Maryam (a.s.) will pray behind the last of them.”

119. Muqtazab Al-Asar119: Abaan Ibn Umar says that I was with Abu Abdillah (a.s.) when Sufyaan Ibn Mus’ab Al-Abdi entered and asked, ‘May I be held your ransom, what is your view concerning the saying of Allah, High be His remembrance,

(Qur’an Surah A’raaf 7: 46)

He (a.s.) replied, “They are the twelve successors from the progeny of Muhammad (s.a.w.a.). None recognises Allah except the one who recognises them and they recognise him.” He inquired, ‘Then what is A’raaf, may I be held your ransom?’ He (a.s.) retorted, “A hillock of musk on which are the Messenger of Allah (s.a.w.a.) and the successors. They recognise each and every one by their foreheads.”

120. Man Laa Yahzoroh al-Faqih120: Abu al-Jaarood narrates from Imam Abu Jafar (a.s.) who cites on the authority of Jaaber Ibn Abdillah Al-Ansaari, ‘I went to Fatemah (a.s.). There was a tablet placed before her in which were the names of the successors from her progeny. I counted upto twelve, one of them was Al-Qaem (a.s.), three were named Muhammad and four were named as Ali (peace be on them all).’

121. Al-Hidaayah121: Imam Zain Al-Aabedeen (a.s.) narrates a lengthy tradition from his father Abi Abdillah Al-Husain, the chief of the martyrs (a.s.) in which he has discussed as to what will happen to him, his family and his friends till the talk reached to me (Imam Zain Al-Aabedeen (a.s.)). At this juncture, Zohair Ibn Al-Qain and Habib Ibn Al-Mazaaher asked Imam Husain (a.s.) concerning me (Imam Zain Al-Aabedeen (a.s.)), ‘What will be his condition?’ pointing towards me. Tears welling in his eyes, Imam Husain (a.s.) replied, “Allah did not terminate my progeny till the end of this world, then how do they reach unto him while he is the father of eight Imams?”

122. Al-Iqbaal122: In a lengthy tradition, Imam Hasan Al-Askari (a.s.) has spoken about the recognition of the new moon and explained in it the number of Imams (a.s.) and that they are twelve.

123. Al-Fetan123: Abdullah Ibn Masood narrates that the Messenger of Allah (s.a.w.a.) stated, “There will be twelve caliphs after me equal to the number of the chiefs (نقباء) of Moosa.”

124. Al-Musnad124: Masrooq narrates that we were sitting with Abdullah in the mosque and he was reciting for us (the Quran) when a man entered and asked him, ‘O son of Masood! Has your Prophet (s.a.w.a.) informed you as to how many caliphs will be there after him?’ He replied, ‘Yes. Like the number of the chiefs of Bani Israel.’

125. Kefaayah Al-Asar125: Abu Zarr (a.r.) narrates that I heard the Messenger of Allah (s.a.w.a.) saying, “Whoever loves me and my Ahle Bait (a.s.), then he and we are like this – indicating with his index and middle fingers.”

Then he (s.a.w.a.) said, “My brother is the best of successors, my grandsons are the best of grandsons. Soon Allah, Blessed and High be He, will bring out from the progeny of Husain (a.s.), noble Imams. And from us is the Mahdi of this nation.” I asked, ‘O Messenger of Allah (s.a.w.a.)! How many Imams will follow you?’ He (s.a.w.a.) responded, “Equal to the number of the chiefs of Bani Israel.”

126. Kefaayah Al-Asar126: Abu Zarr Al-Ghaffaari (r.a.) narrates that I went to the Messenger of Allah (s.a.w.a.) during the illness in which he (s.a.w.a.) expired. He (s.a.w.a.) said, “O Abu Zarr! Bring my daughter Fatemah to me.” He says, ‘I stood up and went to her and said, ‘O Chief of the Maidens! Answer your father’.’

He says, ‘She wore her covering and came out till she reached the Messenger of Allah (s.a.w.a.). On seeing her, the Messenger of Allah (s.a.w.a.) fell on her. She cried and the Messenger of Allah (s.a.w.a.) cried too due to her crying and embraced her. Then he (s.a.w.a.) said, “O Fatemah! Don’t cry, may your father be your ransom. For, you will be the first one to join me while you will be oppressed and your rights will be usurped. After me soon there will appear the hatred of hypocrisy wearing the garb of religion. You will be the first to meet me at the pond (of Kausar).”

She (a.s.) asked, “O father! Where shall I meet you?”

He (s.a.w.a.) replied, “You will meet me at the pond while I am giving drink to your followers and your enthusiasts and am driving away your enemies and those who hate you.”

She (a.s.) asked, “O Messenger of Allah (s.a.w.a.)! If I don’t meet you at the pond?”

He (s.a.w.a.) replied, “Then I will meet you at the scale (ميزان).”

She (a.s.) enquired, “O Messenger of Allah (s.a.w.a.)! If I don’t meet you at the scale?”

He (s.a.w.a.) replied, “You will meet me at the صراط, while I will be saying, ‘Salute, salute the followers of Ali (a.s.).”

Abu Zarr (r.a.) says, ‘Her heart was contented.’ Then the Messenger of Allah (s.a.w.a.) turned towards me and said, “O Abu Zarr! She is a part of me. Whoever harms her has indeed harmed me. Beware! She is the chief of the women of the Universe, her husband is the chief of the successors, her two sons, Hasan (a.s.) and Husain (a.s.) are the chiefs of the youth of paradise.

They are Imams whether they are standing or sitting and their father is better than both of them. Soon, nine infallible and just Imams will emerge from the progeny of Husain (a.s.) and from us is the Mahdi of this nation.” I asked, ‘O Messenger of Allah (s.a.w.a.)! How many Imams will be there after you?’ He (s.a.w.a.) replied, “Equal to the number of the chiefs of Bani Israel.”

127. Kefaayah Al-Asar127: Anas Ibn Maalik narrates that the Messenger of Allah (s.a.w.a.) led us in the morning prayers. Thereafter, he (s.a.w.a.) faced us and said, “O my companions! Whoever loves my Ahle Bait (a.s.) will be raised with us. Whoever fastens to my successors after me, indeed he has fastened to the strongest rope.” Abu Zarr Al-Ghaffaari (r.a.) stood up and asked, ‘O Messenger of Allah (s.a.w.a.)! How many Imams will be there after you?’ He (s.a.w.a.) replied, “Equal to the number of the chiefs of Bani Israel.” Again he asked, ‘All of them will be from your Ahle Bait (a.s.)?’ He (s.a.w.a.) responded, “All of them will be from my Ahle Bait (a.s.), nine will be from the progeny of Husain (a.s.) and the Mahdi is amongst them.”

128. Kefaayah Al-Asar128: Abu Hurairah narrates that the Messenger of Allah (s.a.w.a.) addressed us as follows, “O people! Whoever intends to live my life and die my death, then he must accept the mastership of Ali Ibn Abi Talib (a.s.) and follow the Imams after him.” He (s.a.w.a.) was asked, ‘O Messenger of Allah (s.a.w.a.)! How many Imams are there after you?’ He (s.a.w.a.) replied, “Equal to the number of the grandsons (اسباط of Bani Israel).”

129. Kefaayah Al-Asar129: Zaid Ibn Arqam says that the Messenger of Allah (s.a.w.a.) addressed us in a sermon. After praising Allah and glorifying Him, he (s.a.w.a.) said, “I advise you to fear Allah from Whom the servants cannot be needless. Surely, one who is inclined towards piety will be guided in this world and know that death is path of the worlds, the fate of the surviving ones and seizes the standing ones.Those who flee from it are helpless but to meet it. It destroys every pleasure, does away with every bounty and dispels all happiness.

The world is the abode of destruction. It will dislodge all its inhabitants. It is a fresh sweet meat which is sweet for its seeker. May Allah have mercy on you, gather the best possible provision from it as you can and do not seek from it what is more than necessary for you. Do not look longingly towards what the extravagant ones enjoy.

Beware! Surely the world disguises, turns away, becomes worn out and seeks leave. But know that, the hereafter then enters and embraces with an announcement.

O people! As if I am at the pond (of Kauthar) seeing that some of you come to me while others are driven away. I plead, ‘O Lord! They are from me and from my nation.’ It will be said, ‘Do you understand what they have done after you? By Allah! They turned on their backs after you.’

O people! I advise you (to fear) Allah and be good to my progeny and my Ahle Bait (a.s.). For surely they are the truth and the truth is with them. They are the rightly guided Imams after me and the trustworthy infallibles.” Abdullah Ibn Abbas stood up and asked, ‘O Messenger of Allah (s.a.w.a.), how many Imams will be there after you?’ He (s.a.w.a.) replied, “Equal to the number of the chiefs of Bani Israel and the companions of Hazrat Eesa (a.s.). Nine of them will be from the progeny of Husain (a.s.) and from them is the Mahdi of this nation.”

130. Kefaayah Al-Asar130: The Messenger of Allah (s.a.w.a.) said, “Charity (صدقه) is not permitted for me and my Ahle Bait (a.s.).” We asked, ‘O Messenger of Allah (s.a.w.a.)! Who are your Ahle Bait (a.s.)?’ He (s.a.w.a.) replied, “My Ahle Bait (a.s.) are my progeny. They are my flesh and my blood. They are the Imams after me and equal to the number of the chiefs of Bani Israel.”

131. Kefaayah Al-Asar131: Waaselah Ibn Al-Asqa’ narrates that the Messenger of Allah (s.a.w.a.) declared, “Faith shall not be complete except with the love of us Ahle Bait (a.s.). Certainly, Allah, Blessed and High be He, has promised me that none shall love us Ahle Bait (a.s.) but a pious believer and none shall hate us but an unfortunate hypocrite.

Then congratulations to the one who fastens unto me and the pure Imams (a.s.) from my progeny.” He (s.a.w.a.) was asked, ‘O Messenger of Allah (s.a.w.a.)! How many Imams (a.s.) will follow you?’ He (s.a.w.a.) replied, “Equal to the number of the chiefs of Bani Israel.”

132. Kefaayah Al-Asar132: Abu Ayyub Al-Ansari narrates that I heard the Messenger of Allah (s.a.w.a.) say, “I am the chief of the Prophets. Ali is the chief of the successors. My grandsons are the best grandsons. From us are the infallible Imams (a.s.) from the progeny of Husain (a.s.) and from us is the Mahdi of this nation.”

At this juncture, a bedouin Arab stood up and enquired, ‘O Messenger of Allah (s.a.w.a.)! How many Imams will follow you?’ He (s.a.w.a.) replied, “Equal to the number of grandsons, the companions of Eesa (a.s.) and the chiefs of Bani Israel.”

133. Kefaayah Al-Asar133: Huzaifah Ibn Usaid narrates that I heard the Messenger of Allah (s.a.w.a.) say on his pulpit, “O people! Surely I will depart from you and you will come to me at the Pond (of Kauthar), the breadth of which is more than the distance between Basrah (in Iraq) and San’aa (in Yemen). In it are silver goblets equal to the number of stars. When you come to me, I will ask you about the two weighty things (ثقلين). Then be careful as to how you treat them after me. The greater weighty thing (ثقل اكبر) is the Book of Allah, a part of which is with Allah and a part of it is with you.

Then, hold on to it and you will never deviate. Never seek to replace my progeny, Ahle Bait (a.s.) because the Gracious, the All-Knowing has informed me that these two shall never separate from each other till they meet me at the Pond. (O people! As if I am at the Pond) waiting for you to come to me but soon some of you shall be driven away from me. I will plead, ‘My Lord! These are from me and from my nation.’ It will be said, ‘O Muhammad! Do you know what they did? They turned on their backs after you.’

 

Then he (s.a.w.a.) continued, “I advise you to be good to my progeny, my Ahle Bait (a.s.) (and he repeated this thrice).” Salman rose and asked, ‘O Messenger of Allah (s.a.w.a.)! Will you inform me about the Imams after you? Are they not from your progeny?’ He (s.a.w.a.) responded, “Yes, the Imams after me are from my progeny and equal to the number of the chiefs of Bani Israel. Nine of them will be from the descendants of Husain (a.s.). Allah has granted them my knowledge and my understanding. Therefore, do not teach them because they are more learned than you and follow them because they are with the truth and the truth is with them.”

134. Kefaayah Al-Asar134: Huzaifah Ibn Usaid narrates that when Salman asked the Messenger of Allah (s.a.w.a.) about the Imams, I heard him answer, “The Imams after me are equal to the number of the chiefs of Bani Israel. Nine of them will be from the progeny of Husain (a.s.). From us is the Mahdi of this nation. Know that they are with the truth and the truth is with them. Then see how you treat them after me.”

135. Kefaayah Al-Asar135: Waaselah Ibn Al-Asqa’ narrates that the Messenger of Allah (s.a.w.a.) said, “Consider the position of Ahle Bait (a.s.) (vis-à-vis yourselves) like the position of the head with regards to the body and the eyes to the head. Surely, the head cannot be guided but through the eyes. Follow them after me and you will never be deviated.” Then we asked about the Imams. He (s.a.w.a.) replied, “The Imams after me from my progeny, my Ahle Bait (a.s.) are equal to the number of the chiefs of Bani Israel.”

136. Kefaayah Al-Asar136: Imraan Ibn Haseen narrates that the Messenger of Allah (s.a.w.a.) addressed us thus, “O people! Soon I will depart from you and go to the unseen (world). I advise you to be good to my progeny.” Salman stood up and asked, ‘O Messenger of Allah (s.a.w.a.)! Are not the Imams after you from your progeny?’

He (s.a.w.a.) replied, “Yes, the Imams after me are from my progeny. They are equal to the number of the chiefs of Bani Israel. Nine of them will be from Husain’s (a.s.) offspring. The Mahdi of this nation is from us. Whoever fastens unto them, then indeed he has fastened to the rope of Allah. Do not teach them because they are more knowledgeable than you. Follow them because they are with the truth and the truth is with them till they come to me at the Pond.”

137. Kefaayah Al-Asar137: Imraan Ibn Haseen narrates that I heard the Messenger of Allah (s.a.w.a.) say to Ali (a.s.), “You are the inheritor of my knowledge and you are the caliph after me. After me, you will teach the people what they do not know. You are the father of my two grandsons and the husband of my daughter. From your offspring is the progeny, the infallible Imams.” Salman asked him about the Imams. He (s.a.w.a.) replied, “They are equal to the number of chiefs of Bani Israel.”

138. Kefaayah Al-Asar138: Huzaifah Ibn Usaid says that I heard the Messenger of Allah (s.a.w.a.) say on the pulpit when they asked him about the Imams (except for the fact that he has not mentioned the name of Salman in his tradition), “The Imams after me are equal to the number of the chiefs of Bani Israel. Beware! They are with the truth and the truth is with them.”

139. Kefaayah Al-Asar139: Ameer Al-Momineen Ali Ibn Abi Talib (a.s.) narrates that the Messenger of Allah (s.a.w.a.) said, “If anyone from the progeny of a Prophet carries the name of the Prophet, Allah deputes to them an angel who guides them. Surely, from the Imams after me, there is (an Imam) whose name is my name and the one who Moosa Ibn Imran has named.

Surely, the Imams after me are equal to the number of the chiefs of Bani Israel. Allah has granted them my knowledge and my understanding. Whoever opposes them has opposed me. Whoever rejects and denies them, than indeed he has rejected and denied me. Whoever loves me (or loves them) in the way of Allah, surely, he will be from the successful ones on the day of judgment.”

140. Kefaayah Al-Asar140: Ameer Al-Momineen Ali Ibn Abi Talib (a.s.) narrates that I heard the Messenger of Allah (s.a.w.a.) say, “Soon my nation will be divided into seventy-three sects. One sect amongst them will be the saved ones while the remaining shall be destroyed. The saved one are those who will fasten to your mastership, take from your knowledge and will not act whimsically. As for the remaining ones, they shall not find any path.” I asked about the Imams. He (s.a.w.a.) replied, “They are equal to the number of the chiefs of Bani Israel.”

141. Kefaayah Al-Asar141: Sedaad Ibn Aws narrates that on the day of Jamal (battle of Jamal), I said unto myself, ‘I will neither fight with nor against Ali.’ Hence, I stopped till it was noon. As night approached, Allah inspired in my heart that I should fight with Ali. I duly obliged and the result was what eventually transpired. Later, I returned to Madina and paid a visit to Umme Salmah.

She asked me, ‘From where are you coming?’ I replied, ‘From Basrah.’ She inquired, ‘You were on which side?’ ‘O mother of believers! I had refrained from fighting till noon but later Allah (Mighty and Glorified be He) inspired me to fight alongside Ali’, was my response. She said, ‘Excellent. I have indeed heard the Messenger of Allah (s.a.w.a.) say, “Whoever fights against Ali, has fought against me and whoever has fought against me, has fought against Allah.”

I asked, ‘Then, do you think that right was with Ali?’ She replied, ‘Yes, by Allah. Ali is with truth and truth is with Ali. By Allah! The nation of Muhammad has not dealt justly with their Prophet (s.a.w.a.), when they forwarded whom Allah (Mighty and Glorified be He) and His Messenger (s.a.w.a.) withheld and restrained whom Allah, the High, and His Messenger (s.a.w.a.) advanced.

They protected their families in their houses and brought forth the family of the Messenger of Allah (s.a.w.a.) for slaughter. Indeed, I have heard the Messenger of Allah (s.a.w.a.) say, “For my nation, there will be a sect and a succession. So, bring it together whether they congregate or split and acquire the middle path. Take care of my Ahle Bait (a.s.). If they fight, you fight too and if they are at peace, you be at peace as well. If they withdraw, you retreat too because the truth is with them wherever they are.”

I asked, ‘Who are his Ahle Bait (a.s.), whom we are ordered to fasten unto?’ She replied, ‘They are the Imams after him (s.a.w.a.) who, as he said, are equal to the number of the chiefs of the Bani Israel. Ali, his (s.a.w.a.) two grandsons and nine from the posterity of Husain are his (s.a.w.a.) Ahle Bait (a.s.). They are the purified and infallible Imams.’ I exclaimed, ‘By Allah! In this case, the people are destroyed.’ She retorted, ‘Each group is proud for what is with them.’

142. Kefaayah Al-Asar142: Ishaaq Ibn Ammar narrates from Imam Jafar Ibn Muhammad, who in turn narrates from his ancestors that the Messenger of Allah (s.a.w.a.) said, “The Imams after me are equal to the number of the chiefs of Bani Israel and the companions of Eesa (a.s.). Whoever loves them is a believer and whoever bears hatred against them is a hypocrite. They are Allah’s proofs in His creation and His signs among His them.”

143. Kefaayah Al-Asar143: Jaaber Ibn Yazeed al-Jo’fi narrates from Muhammad Ibn Ali al-Baaqer (a.s.), who in turn narrates from his father Ali Ibn Husain Zain al-Abedeen (a.s.) that Imam Hasan Ibn Ali (a.s.) remarked, “The Imams are equal to the number of the chiefs of the Bani Israel. From us is the Mahdi of this nation.”

144. Kefaayah Al-Asar144: Abbas Ibn Sahl al-Saaedi narrates from his father, ‘I asked Fatemah al-Zahra (a.s.) concerning the Imams (a.s.).’ She replied, “I heard the Messenger of Allah (s.a.w.a.) say, ‘The Imams after me are equal to the number of the chiefs of the Bani Israel.”

145. Al-Khesaal145: Masruq cites that a person came to (Abdullah) Ibn Mas’ud and asked, ‘Has your Prophet informed you as to how many successors will follow him (s.a.w.a.)?’ He replied, “Yes. None before you has asked me this question while you are the youngest of them all in age. The Messenger of Allah (s.a.w.a.) had said, ‘There will be twelve (successors) after me equal to the number of the successors of Moosa (a.s.).”

146. Al-Manaaqeb146: A’mash quotes on the authority of Imam Husain Ibn Ali (a.s.), “I asked the Messenger of Allah (s.a.w.a.), ‘Inform me, O Messenger of Allah (s.a.w.a.)! Will there be a Prophet after you?’ He (s.a.w.a.) replied, ‘No. I am the seal of the Prophets but twelve Imams will follow me, who will uphold justice and will be equal to the number of the chiefs of Bani Israel…”

147. Al-Kaafi Fi Al-Fiqh147: The Messenger of Allah (s.a.w.a.) informed that the number of Imams after me will be equal to the number of chiefs of Bani Israel.

148. Taqreeb Al-Maaref148: It has been reported directly on the authority of the Messenger of Allah (s.a.w.a.) that he (s.a.w.a.) remarked, “The number of Imams after me are equal to the chiefs of Bani Israel.”

References:

1. Musnad-e-Tayalesi, vol. 3, pg. 105, Tr. No. 767, published at Hyderabad, Deccan (India) in 1321 A.H.; Al-Mo’jam al-Kabeer, vol. 2, pg. 258, Tr. No. 1964.
2. Musnad-e-Tayalesi, vol. 6, pg. 180, Tr. No. 1278.
3. Al-Fetan, vol. 1, pg. 39, Chap. 7, Tr. No. 2; Al-Malaahem wa al -Fetan, pg. 32, chap. 29.
4. Musnad-e-Ahmad, vol. 5, pg. 92; Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33860 narrating from Tabaraani.
5. Musnad-e-Ahmad, vol. 5, pg. 106.
6. Musnad-e-Ahmad, vol. 5, pg. 87.
7. Musnad-e-Ahmad, vol. 5, pg. 87
8. Musnad-e-Ahmad, vol. 5, pg. 93.
9. Musnad-e-Ahmad, vol. 5, pg. 93; Al-Ghaibah by No’maani, pg. 116, chap. 6, Tr. No. 17.
10. Musnad-e-Ahmad, vol. 5, pg. 96.
11. Musnad-e-Ahmad, vol. 5, pg. 97; al-Malaahem by Ibn al-Munaadi, pg. 113.
12. Musnad-e-Ahmad, vol. 5, pg. 107.
13. Musnad-e-Ahmad, vol. 5, pg. 97.
14. Musnad-e-Ahmad, vol. 5, pg. 86; al-Mo’jam al-Kabeer, vol. 1, pg. 218, Tr. No. 1808; Lawaame’ al-Uqool, vol. 5, pg. 150.
15. Musnad-e-Ahmad, vol. 5, pg. 98. I say: In Musnad thirty-four traditions have been narrated on the authority of Jaabir Ibn Samarah concerning the twelve caliphs.
16. Sahih al-Bukhari, part 4, Kitab al-Ahkaam; Al-Mo’jam al-Kabeer, vol. 2, pg. 241, Tr. No. 1896, pg. 277, Tr. 2044, al-Sunan al-Waaredah fi al-Fetan, vol. 5, Tr. 10.
17. Sahih al-Muslim, Kitab al-Imaarah.
18. Sahih al-Muslim, Kitab al-Imaarah.
19. Sahih al-Muslim, Kitab al-Imaarah; al-Malaahim of Ibn al-Munaadi, pg. 112; Musnad-e-Ahmad, vol. 5, pg. 90 and 106; Firdaus al-Akhbaar, Tr. No. 7740; Kanz al-Ummaal, vol. 12, pg. 32, Tr. No. 33851, al-Ghaibah by No’maani, pg. 214, Chap. 6, Tr. No. 16.
20. Sahih al-Muslim, Kitaab al-Imaarah; Al-Malaahim of Ibn al-Munaadi, pg. 113.
21. Sahih al-Muslim, Kitaab al-Imaarah; Kanz al-Ummaal, vol. 12, pg. 32, Tr. No. 33850; al-Mo’jam al-Kabeer,vol. 2,pg. 213, Tr. No. 1791.
22. Sahih al-Muslim, Kitaab al-Imaarah, Mukhtasar al-Sahih al-Muslim by Tirmidhi, Tr. No. 1196, Musnad-e-Ahmad, vol. 5, pg. 89, Musnad-e-Abi Ya’laa, vol. 13, pg. 456, Tr. No. 23 (7463), al-Mo’jam al-Kabeer, vol. 2, pg. 218, Tr. No. 1809, Kanz al-Ummaal,vol. 12, pg. 32, Tr. No. 33855, al-Ghaibah by No’mani, pg. 120, part 6, Tr. No. 9.
23. Sunan Abi Dawood, Kitab al-Mahdi; Taarikh-e-Baghdad, vol. 12, pg. 126, No. 516. I say: Ibn Kathir has explained this tradition in al-Bidaaya wa al-Nihaayah, vol. 1, pg. 18
24. Sunan al-Tirmidhi, Kitab al-Fetan, Chap. 46, Tr. No. 2223; Kanz al-Ummaal, Tr. No. 33803 narrating from Tirmidhi; Tarikh-e-Baghdad, vol. 14, pg. 353, No. 7673; Al-Mo’jam al-Kabeer, vol. 2,pg. 236, Tr. No. 1875 and pg. 248, Tr. No. 1923 and pg. 251,Tr. No. 1936 and pg. 283, Tr. No. 2063; Al-Ghaibah of No’mani, pg. 123, Chap. 6, Tr. No. 14 and pg. 120 Chap. 6, Tr. No. 8.
25. Al-Mo’jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1792 and 1793.
26. Al-Mo’jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1794, al-Mo’jam al-Awsat, vol. 3, pg. 437, Tr. No. 2943, Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33858.
27. Al-Mo’jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1795.
28. Al-Mo’jam al-Kabeer, vol.2, pg. 215, Tr. No. 1796, Kanz al-Ummaal, Vol. 12, pg. 33, Tr. No. 33852, Lawaame al-Uqool, vol. 5,pg. 151.
29. Al-Mo’jam al-Kabeer, vol. 2,pg. 215, Tr. No. 1797; Kanz al-Ummaal, Vol. 12, pg. 33, Tr. No. 33853.
30. Al-Mo’jam al-Kabeer, vol. 2, pg. 215, Tr. No. 1798.
31. Al-Mo’jam al-Kabeer, vol. 2, pg. 215,Tr. No. 1799; Kifaayaa al-Asar, pg. 50, chap. 6, Tr. No. 2.
32. Al-Mo’jam al-Kabeer, vol. 2, pg. 216,Tr. No. 1801.
33. Al-Mo’jam al-Kabeer, vol. 2, pg. 226,Tr. No. 1841.
34. Al-Mo’jam al-Kabeer, vol. 2, pg. 228, Tr. No. 1849 and Tr. 1850 and 1851; al-Malaahim by Ibn Munaadi, pg. 112.
35. Al-Mo’jam al-Kabeer, vol. 2, pg. 229,Tr. No. 1852; al-Malaahim by Ibn Munaadi, pg. 113; Al-Sunan al-Waaredah fi al-Fetan, vol. 2, Tr. No. 9, and vol. 5, Tr. 4; Kanz al-Ummaal, vol. 12,pg. 33, Tr. No. 33856; al-Ghaibah of No’maani, pg. 107, Chap. 4, Tr. No. 38.
36. Al-Mo’jam al-Kabeer, vol. 2,pg.236, Tr. No. 1876.
37. Al-Mo’jam al-Kabeer, vol. 2, pg. 238, Tr. No. 1883.
38. Al-Mo’jam al-Kabeer, vol. 2, pg. 282, Tr. No. 2059; Kanz al-Ummaal, vol. 12, pg. 32, Tr. No. 33848; al-Bidaayaa wa al-Nihaayaa, vol. 1, pg. 17; al-Ghaibah of No’maani, pg. 119, Chap. 6, Tr. No. 7
39. Al-Mo’jam al-Kabeer, vol. 2, pg. 285, Tr. No. 2068 and 2069.
40. Al-Mo’jam al-Kabeer, vol. 2, pg. 286, Tr. No. 2073; Majmaa az-Zawaaed, vol. 5, pg. 191, Chapter, ‘The Caliphs are Twelve.’ I say: Tabaraani in his al-Mo’jam al-Kabeer, vol. 2, has brought this tradition of Jaabir from thirty-seven chain of narrators. It is clear that Jaabir has heard the tradition concerning the twelve caliphs on more than one occasion from the Messenger of Allah (s.a.w.a.), like the eve of the stoning of Al-Aslami, in the last pilgrimage at Arafaah, when he went to the Prophet (s.a.w.a.) alongwith his father and when he heard the Prophet (s.a.w.a.) delivering a sermon in the mosque. It is for the readers to refer and deliberate on this subject.
41. Al-Mo’jam al-Awsat, vol. 1, pg. 474, Tr. No. 863.
42. Al-Malaahim by Ibn Munaadi, pg. 113; Al-Ghaibah al-No’maani, pg. 103, Chap. 4, Tr. No. 33
43. Al-Mustadrak alaa al-Sahihain, Kitaab-o-Ma’refat al-Sahaabaa, vol. 3, pg. 317-617,
44. Tayseer al-Wusool Elaa Jame’ al-Usool, vol. 2, pg. 34, Kitaab al-Khilafah wa al-Imaarah, Chap. 1.
45. Nihaayah al-Bidaayah wa al-Nihaayah, vol. 1, pg. 17. I say: I could not find the tradition in these exact terms in the Sahihain. Probably, these were found in a manuscript other than the one available with us or possibly the narrator has simply conveyed the concept instead of being accurate with words.
46. Yanaabi al-Mawaddah, Chap. 77, pg 445; al-Mawaddah al-Qurbah, pg. 215.
47. Taarikh al-Khulafaa, The chapter of the duration of the Caliphs, pg. 7. I say: This tradition has also been narrated in Al-Sawaaeq, chap. 1, pg. 18, in a number of ways.
48. Kashf al-Yaqeen, Chap. 2, pg. 71.
49. Firdaus al-Akhbaar, vol. 5, pg. 7705.
50. Al-Ghaibah by No’maani, pg. 120, Chap. 6, Tr. No. 8.
51. Kefaayah al-Asar, pg. 51, Chap. 6, Tr. No. 3. I say: Numerous Imamite scholars have narrated this tradition in various ways through different chain of narrators. For example, Allamah Majlisi in Behaar al-Anwaar, vol. 36, Al-Taraaef, pg. 168-172, Al-Khesaal, pg. 469-473, Tr. Nos. 12-30, Al-Umdah by Ibn Bitreeq, E’laam al-Waraa by Tabarsi, etc.
52. Kamaal al-Deen, vol. 1, pg. 272, Chap. 24, Tr. No. 21.
53. Musnad-e-Ahmad, vol. 1, pg. 398; Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33857; Muntakhab Kanz al-Ummaal, vol. 5, pg. 312; Taarikh al-Khulafaa, pg. 7; Majma al-Zawaaed, vol. 5, pg. 190 (The Chapter of Twelve); Al-Mataaleb al-Aaliyah, vol. 2, pg. 196, Tr. Nos. 2040 and 2041, Al-Durr al-Manthoor by Jalaaluddin al-Suyuti under the Quranic verse, “And We raised amongst them twelve chiefs.” (Surah Maaedah (5): verse 12); Mutashaabehaat al-Quran, vol. 2, pg. 53; Yanaabi al-Mawaddah, pg. 258; Mustadrak al-Sahihain, vol. 4, pg. 501; Musnad Abi Ya’laa, vol. 8, pg. 444, Tr. No. 65 (5031), vol. 9, pg. 222, Tr. No. 356 (5322).
54. Al-Ghaibah of No’maani, pg. 118, Chap. 6, Tr. No. 5.
55. Kefaayah al-Asar, pg. 27, Chap. 2, Tr. No. 5; Behaar al-Anwaar, vol. 36, Chap. 41, pg. 282, Tr. No. 103; Al-Insaaf, Tr. No. 129.
56. Kefaayah al-Asar, pg. 23, Chap. 2, Tr. No. 2; Behaar al-Anwaar, vol. 36, Chap. 41, pg. 229, Tr. No. 8 narrating from al-Uyoon, al-Khesaal, Kamaal al-Deen; Al-Lawaame’ al-Elaahiyyah, pg. 286.
57. Kefaayah al-Asar, pg. 25, Chap. 2, Tr. No. 3. I say: This tradition has also been narrated by Kamaal al-Deen, vol. 1, pg. 271; Al-Khesaal, vol. 2, pg. 467, Tr. No. 8 (The Chapter of Twelve); Al-Uyoon, vol. 1, pg. 49, Tr. No. 11; Al-Amaali (of Shaikh Saduq), pg. 275, Majlis 51, Tr. No. 6.
58. Kamaal al-Deen, vol. 1, pg. 279, Chap. 24, Tr. No. 26; Al-Insaaf, pg. 292, Tr. N. 264; Behaar al-Anwaar, vol. 26, Chap. 41, pg. 255, Tr. No. 72.
59. Mutazab al-Asar, pg. 3, Tr. No. 1; Isbaat al-Hudaat (by Shaikh Hurr al-Aameli), vol. 3, pg. 196.
60. Al-Malaahem by Ibn Al-Munaadi, pg. 113; Mustadrak Alaa al-Sahihain, vol. 3, pg. 618; Kanz al-Ummaal, vol. 12, pg. 33, Tr. No. 33849; Majma al-Zawaaed, vol. 5, pg. 190; Al-Istinsaar fi Nass Al-Aimmah al-Athaar, pg. 25; Akhbaar Isbahaan, vol. 2, pg. 176 The Chapter of Meem.
61. Kanz al-Ummaal, vol. 12, pg. 34, Tr. No. 33861.
62. Kash al-Astaar, part 1, pg. 99 narrating from al-Ebaanah; E’laam al-Waraa, pg. 384, Manaaqeb of Ibn Shar Aashob, vol. 1, pg. 290; Muqtazab al-Asar, pg. 3 & 4, Behaar al-Anwaar, vol. 36, pg. 267, Chap. 41, Tr. No. 87; Al-Insaaf, pg. 361.
63. Al-Ghaibah by No’maani, pg. 119, Chap. 6, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 281, Chap. 41, Tr. No. 102.
64. Kefaayah al-Asar, pg. 76, Chap. 8, Tr. No. 6; pg. 77, Chap. 8, Tr. No. 7; pg. 78, Chap. 8, Tr. No. 9; Behaar al-Anwaar, vol. 36, pg. 311, Chap. 41, Tr. No. 153, 154, 155 & 156; Al-Insaaf, Tr. No. 127 (from Hafsaah) and Tr. 193 (from Heshaam Ibn Anas)
65. Al-Manaaqeb by Ibn Shahr Aashub, vol. 1, pg. 291; Behaar al-Anwaar, vol. 36, pg. 269, Chap. 41, Tr. No. 91.
66. Kefaayah al-Asar, pg. 33, Chap. 3, Tr. No. 9.
67. Kasf al-Astaar, pg. 74, part 1, First Edition; pg. 109, 2nd Edition narrating from Sharh Ghaayah Al-Ahkaam; Kefaayah al-Asar, pg. 139, Chap. 22, Tr. No. 1-3; Al-Insaaf, Tr. No. 166; Behaar al-Anwaar, vol. 36, pg. 332, Chap. 41, Tr. No. 192.
68. Kefaayah Al-Asar, pg. 141, Chap. 22, Tr. No. 4 & 5; Al-Insaaf, Tr. No. 300; Al-Seraat Al-Mustaqeem, vol. 2, pg. 115; Behaar Al-Anwaar, vol. 26, pg. 333, Chap. 41, Tr. No. 193.
69. Kefaayah Al-Asar, pg. 43, Chap. 5, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 303, Chap. 41, Tr. No. 141
70. Kefaayah Al-Asar, pg. 44, Chap. 5, Tr. No 3; An-Insaaf, Tr. No 235; Behaar Al-Anwaar, vol. 36, pg. 303, Chap. 41, Tr. No. 142.
71. Kefaayah Al-Asar, pg. 87, Chap. 9, Tr. No. 5; Behaar Al-Anwaar, vol. 36, pg. 315, Chap. 41, Tr. No. 161.
72. Kefaayah Al-Asar, pg. 87, Chap. 9, Tr. No. 6; Al-Insaaf, pg. 83, Tr. 75; Behaar Al-Anwaar, vol. 36, pg. 315, Chap. 41, Tr. No. 162. I say: This tradition is supported by the traditions brought by Suyuti in Al-Durr Al-Manthoor in his exegesis of the Holy Quran under the verse, “You are only a warner and for eery nation there is a guide.” (Surah Ra’d (13): verse 7) When this verse was revealed the Holy Prophet (s.a.w.a.) placed his hand on his chest and declared, “I am the warner.” And pointed towards the shoulder of Ali (a.s.) and remarked, “O Ali! You are the guide, through you the guided ones will receive guidance after me.” (Al-Durr Al-Manthoor, vol. 4, pg. 45). Similar quotes have been recorded by Ibn Jurair Tabari (in his exegesis, vol. 13, pg. 108 under the same verse), Ibn Murduwayh, Abu Noaim in Al-Ma’refah, Al-Dailami, Ibn Asaaker and Ibn Najjaar. Traditions on this subject are abundant. Those interested may refer to Shawaahed Al-Tanzeel by Haakem Al-Haskaani, vol. 1, pg. 293-303.
73. Kefaayah Al-Asar, pg. 90, Chap. 10, Tr. No. 1; Al-Manaaqeb, vol. 1, pg. 295; Al-Insaaf, pg. 298, Tr. No. 276.
74. Kefaayah Al-Asar, pg. 108, Chap. 15, Tr. No. 1; Al-Insaaf, pg. 6, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 322, Chap. 41, Tr. No. 177.
75. Kefaayah Al-Asar, pg. 110, Chap. 15, Tr. No. 3; Al-Insaaf, pg. 303, Tr. No. 282; Behaar Al-Anwaar, vol. 36, pg. 323, Chap. 41, Tr. No. 179.
76. Al-Kaafi, vol. 1, pg. 532 Tr. No. 11; Kamaal Al-Deen, vol. 1, pg. 304, Chap. 26, Tr. No 19; Al-Khesaal, vol. 2, pg. 479; Al-Ghaibah of No’maani, pg. 60, Chap. 4, Tr. No. 3; pg. 141, Tr. No. 106; Al-Irshaad, pg. 374, Tr. No. 3; Al-Waafi, vol. 2, pg. 310, Chap. 31, Tr. No. 767-14; Mir’aat Al-Uqool, vol. 6, pg. 229; Behaar Al-Anwaar, vol. 36, pg. 373, Chap. 42, Tr. No. 3; Al-Insaaf, pg. 127, Tr. No. 116; E’laam Al-Waraa, pg. 369; Kash Al-Ghummah, vol. 2, pg. 448; Rawzah Al-Waaezeen, vol. 2, pg. 261; Kefaayah Al-Asar, pg. 220, Chap. 29, Tr. No. 3; Taqreeb Al-Ma’ref, pg. 182.
77. Al-Kaafi, vol. 1, pg. 533, Tr. No. 12; Mir’aat Al-Uqool, vol. 6, pg. 229; Kamaal Al-Deen, vol. 1, pg. 280, Chap. 24, Tr. No. 30; Al-Khesaal, vol. 2, pg. 480, Tr. No. 48; Al-Waafi, vol. 2, pg 310, Chap. 31, Tr. No. 768-15; Ithbaat Al-Hudaat, vol. 2, pg. 393, Chap. 9, Tr. No. 233; Al-Istensaar, pg. 7; Al-Insaaf, pg. 128; E’laam Al-Waraa, pg. 370.
78. Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 298.
79. Faraaed Al-Simtain, vol. 1, pg. 354, Chap. 66, Tr. No. 280; Al-Abaqaat, vol. 2, pg. 240, Tr. No. 12. Refer to Al-Kaafi, vol. 1, pg. 530, Tr. No. 5.
80. Kefaayah Al-Asar, pg. 151, Chap. 3, Tr. No. 5; Al-Insaaf, pg. 72, Tr. No. 62; Behaar Al-Anwaar, vol. 36, pg. 335, Chap. 41, Tr. No. 196.
81. Dalaael Al-Imamah, pg. 236, Chapter of ‘Necessity of Al-Qaaem’s Recognition’, Tr. No. 8; Isbaat Al-Hudaat, vol. 3, pg. 109, Chap. 9, Tr. No. 831.
82. Kefaayah Al-Asar, pg. 160, Chap. 24, Tr. No. 1; Al-Insaaf, pg. 361, Tr. No. 265; Behaar Al-Anwaar, vol. 43, pg. 363, Chap. 17, Tr. No. 6; Al-Awaalem, vol. 16, pg. 140, Tr. No. 5.
83. Al-Arbaeen also called as Kefaayah Al-Muhtadi, pg. 41, under the second tradition; Isbaat Al-Hudaat, vol. 1, pg. 650, Tr. No. 809; Kefaayah Al-Asar, pg. 167, Chap. 24, Tr. No. 9.
84. Kefaayah Al-Asar, pg. 182, Chap. 26, Tr. No. 2; Manaaqeb of Ibn Shahr Aasob, vol. 1, pg. 283.
85. Al-Ghaibah of No’maani, pg. 104, Chap. 4, Tr. No. 34; Al-Ghaibah of Shaikh Toosi, pg. 89; Al-Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 291; E’laam Al-Waraa, pg. 364-365; Muqtazab Al-Asar, pg. 5, Tr. No. 5; Taqreeb Al-Ma’ref, pg. 175; Behaar Al-Anwaar, vol. 36, pg. 237, Chap. 41, Tr. No. 30; Isabaat Al-Hudaat, vol. 3, pg. 197, Tr. No. 144; Al-Insaaf, Tr. No. 190.
86. Kamaal Al-Deen, vol. 1, pg. 269, Chap. 24, Tr. No. 14; Oyoon Akhbaar Al-Reza (a.s.), vol. 1, pg. 52, Chap. 6, Tr. No. 18; Al-Khesaal, vol. 2, pg. 475-476, Tr. No. 39; Behaar Al-Anwaar, vol. 36, pg. 242, Chap. 41, Tr. No. 48.
87. Kamaal Al-Deen, vol. 1, pg. 281, Tr. No. 33; Oyoon Akhbaar Al-Reza (a.s.), vol. 1, pg. 64, Tr. No. 32; Al-Ikhtesaas, pg. 208; Behaar Al-Anwaar, vol. 36, pg. 243, Chap. 41, Tr. No. 52; Isbaat Al-Hodaat, vol. 2, pg. 394, Chap. 9, Tr. No. 236.
88. Kamaal Al-Deen, vol. 1, pg. 281, Chap. 24, Tr. No. 34; Oyoon Akhbaar Al-Reza (a.s.), vol. 1, pg. 65, Tr. No. 33; Isbaat Al-Hudaat, vol. 2, pg. 394, Tr. No. 237, Chap. 9; Behaar Al-Anwaar, vol. 36, pg. 244, Chap. 41, Tr. No. 53.
89. Al-Ghaibah by Shaikh Tusi, pg. 138, Tr. No. 102; Al-Kaafi, vol. 1, pg. 534, Tr. No. 17; Isbaat Al-Hudaat, vol. 1, Chap. 9, Tr. No. 89, pg. 460; Miraat Al-Uqool by Allamah Majlisi, vol. 6, pg. 232, Tr. No. 17; Behaar Al-Anwaar, vol. 36, pg. 259, Chap. 41, Tr. No. 79; Taqreeb Al-Ma’ref, pg. 175; Al-Istensaar, pg. 8.
90. Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 282.
91. Al-Manaaqeb by Ibn Shahr Aasob, vol. 1, pg. 300; Al-Mo’tabar, pg. 24, Al-Kaafi, vol. 1, pg. 534, Tr. No. 18.
92. Al-Khesaal, vol. 2, pg. 474, Tr. No. 32; Kashf Al-Astaar, pg. 109; Isbaat Al-Hudaat, vol. 1, pg. 472, Chap. 9, Tr. No. 117 narrating from Oyoon Akhbaar Al-Reza (a.s.).
93. Kamaal Al-Deen, vol. 1, pg. 273, Tr. No. 22.
94. Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 284.
95. Kamaal Al-Deen, vol. 1, pg. 284, Tr. No. 37; Kitaab Sulaim Ibn Qais, pg. 38; Al-Ghaibah of No’mani, pg. 75, Chap. 4, Tr. No. 10.
96. E’laam Al-Waraa, pg. 365; Kitaab Al-Ghaibah of Shaikh Tusi, pg. 89, Tr. No. 6; Al-Manaaqeb, vol. 1, pg. 291; Al-Ghaibah of No’maani, pg. 105, Section 4, Tr. No. 35; Tarikh-e-Baghdad, vol 6, pg. 263, No. 3296; Majama’ Al-Zawaaed, vol. 5, pg. 190; Al-Faaeq, vol. 3, pg. 125
97. Al-Ghaibah of No’maani, pg. 91, Chap. 4, Tr. No. 22.
98. E’laam al-Waraa, pg. 365; Al-Siraat Al-Mustaqeem, vol. 2, pg. 121; Isbaat Al-Hudaat, vol. 3, pg. 126, Tr. No. 871
99. E’laam Al-Waraa, pg. 365; Qasas Al-Anbiya, pg. 370, Tr. No. 447; Isbaat Al-Hudaat, vol. 1, pg. 615, Section 34, Tr. No. 640 and vol. 1, pg. 666, Section 74, Chap. 9, Tr. No. 874; Behaar Al-Anwaar, vol. 36, pg. 300, Chap. 41, Tr. No. 137; Al-Siraat Al-Mustaqeem, vol. 2, pg 122, Chap. 10.
100. Kamaal Al-Deen, vol. 1, pg.300, Chap. 26, Tr. No. 8; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 52, Chap. 6, Tr. No. 19; Al-Khesaal, vol. 2, pg. 476, Tr. No. 40; Al-Ehtejaaj, pp. 226-227; Behaar Al-Anwaar, vol. 36, pg. 374, Chap. 42, Tr. No. 5; Isbaat Al-Hudaat, vol. 1, pg. 322, Chap. 9, Section 4, Tr. No. 121 and vol. 3, pg. 9, Section 28, Tr. No. 598.
101. Kamaal Al-Deen, vol. 1, pg. 297, Chap. 26, Tr. No. 5; Kitaab Al-Ghaibah of Shaikh Tusi, pg. 97.
102. Kefaayah Al-Asar, pg. 236, Chap. 32, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 388, Chap. 44, Tr. No. 2.
103. Kefaayah Al-Asar, pg. 238, Chap. 32, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 389, Chap. 44, Tr. No. 4.
104. Kefaayah Al-Asar, pg. 224, Chap. 30, Tr. No. 3.
105. Kefaayah Al-Asar, pg. 238, Chap. 32, Tr. No. 4; Behaar Al-Anwaar, vol. 36, pg. 389, Chap. 44, Tr. No. 5.
106. Al-Kaafi, vol. 1, pg. 532, Chap. 184, Tr. No. 10;Kamaal Al-Deen, vol. 1, pg. 326, Chap. 32, Tr. No. 4; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 55, Chap. 6, Tr. No. 21; Al-Khesaal, vol. 2, pg. 478, Chap. 12, Tr. No. 43; Al-Irshaad, vol. 2, pg. 374, Chap. 55, Tr. No. 1; Al-Ghaibah of Shaikh Toosi, pg. 141, Tr. No. 105; Kashf Al-Ghummah, vol. 2, pp. 447 & 506; E’laam Al-Waraa, pg. 266; Rawzah Al-Waaezeen, pg. 261; Isbaat Al-Wasiyyah, pg. 204; Isbaat Al-Hudaat, vol. 1, pg. 296, Chap. 9, Tr. No. 85; Behaar Al-Anwaar, vol. 36, pg. 392, Chap. 45, Tr. No. 4; Taqreeb Al-Maarif, pg. 176; Mir’aat Al-Uqool, vol. 6, pg. 228, Chapter conerning the twelve Imams, Tr. No. 10.
107. Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 56, Chap. 6, Tr. No. 24; Al-Khesaal, vol. 2, pg. 480, Chap. 12, Tr. No. 49; Al-Kaafi, vol. 1, pg. 531, Chap. 184, Tr. No. 7 & vol. 1, pg. 533, Chap. 184, Tr. No. 14; Mir’aat Al-Uqool, vol. 6, pg. 230, Tr. No. 14; Al-Waafi, vol. 2, pg. 308, Chap. 31, Tr. No. 763/10 & 764/11; Behaar Al-Anwaar, vol. 36, pg. 393, Chap. 45, Tr. No. 6.
108. Al-Kaafi, vol. 1, pg. 534, Chap. 184, Tr. No. 20; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 56, Chap. 6, Tr. No. 23; Kamaal Al-Deen, vol. 2, pg. 335, Chap. 33, Tr. No. 6 & pg. 339, Tr. No. 15; Al-Khesaal, vol. 2, pg. 478, Chap. 12, Tr. No. 45; Al-Waafi, vol. 2, pg. 313, Chap. 31, Tr. No. 775/22; Behaar Al-Anwaar, vol. 36, pg. 294, Chap. 45, Tr. No. 7; Mir’aah Al-Uqool, vol. 6, pg. 235, Tr. No. 20.
109. Al-Kaafi, vol. 1, pg. 534, Chap. 184, Tr. 19; Al-Ghaibah of No’maani, pg. 94, Chap. 4, Tr. No. 26; Al-Waafi, vol. 2, pg. 312, Chap. 31, Tr. No. 774/21; Mir’aah Al-Uqool, vol. 6, pg. 234, Tr. No. 19; Behaar Al-Anwaar, vol. 36, pg. 402, Chap. 46, Tr. No. 13.
110. Al-Kaafi, vol. 1, pg. 530, Chap. 184, Tr. No. 6; Mir’aat Al-Uqool, vol. 6, pg. 222; Al-Waafi, vol. 2, pg. 307, Chap. 31, Tr. No. 762/9; Kamaal Al-Deen, vol. 1, pg. 318, Chap. 31, Tr. No. 1; E’laam Al-Waraa, pg. 369; Isbaat Al-Hudaat, vol. 3, pg. 142, Section 85, Chap. 9, Tr. No. 924.
111. Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 14; Behaar Al-Anwaar, vol. 36, pg. 398, Chap. 46, Tr. No. 4.
112. Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 13; Oyoon Al-Akhbaar Al-Reza, vol. 1, pg. 69, Chap. 6, Tr. No. 37.
113. Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 5 & pg. 647, Chap. 55, Tr. No. 8; Al-Ghaibah of No’maani, pg. 90, Chap. 4, Tr. No. 21; Behaar Al-Anwaar, vol. 36, pg. 401, Chap. 46, Tr. No. 12.
114. Al-Taraaef, pg. 172, Tr. No. 269; Kasf Al-Astaar, pp. 141-142.
115. Al-Ghaibah by Shaikh Tusi (a.r.), pg. 134, Tr. No. 98; Behaar Al-Anwaar, vol. 36, pg. 209, Chap. 40, Tr. No. 9 & vol. 63, pg. 535, Chap. 5, Tr. No. 30.
116. Muqtazab Al-Asar, pg. 4, Tr. No. 4; Behaar Al-Anwaar, vol. 36, pg. 371, Chap. 41 under Tr. No. 234.
117. Basaaer Al-Darajaat, pg. 320, Chap. 5, Tr. No. 4; Al-Ghaibah by No’maani, pg. 66, Chap. 4, Tr. No. 6; Behaar Al-Anwaar, vol. 26, Chap. 2, Tr. No. 6, pg. 67.
118. Muqtazab Al-Asar, pg. 29, Tr. No. 17; Al-Ghaibah of No’maani, pg. 57, Chap. 4, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 272, Chap. 41, Tr. No. 94; Isbaat Al-Hudaat, vol. 3, pg. 201, Chap. 9, Tr. No. 155.
119. Muqtazab Al-Asar, pg. 48; Al-Ghadeer, vol. 2, pg. 295; Behaar Al-Anwaar, vol. 24, pg. 252, Chap. 62, Tr. No. 14.
120. Man Laa Yahzoroh al-Faqih, vol. 4, pg. 180, Tr. No. 5408.
121. Al-Hidaayah, Chapter of narrations from Husain Ibn Ali (a.s.); Isbaat al-Hudaat, vol. 1, pg. 654, Chap. 9, Section 67, Tr. No. 825
122. Iqbaal Al-Aamaal, pg. 14, Chap. 4 concerning the importance of the first night of the month of Ramadhaan.
123. Al-Fetan, vol. 1, pg. 31, Tr. No. 1; Al-Malaahem wa Al-Fetan, pg. 32, Chap. 29, Sec. 1; Al-Jaame’ Al-Sagheer, vol. 1, pg. 91; Al-Ghaibah of No’maani, pg. 106, Chap. 4, Tr. No. 37 & pg. 116, Chap. 6, Tr. No. 1 & 2; Kanz Al-Ummaal, vol. 12, pg. 23, Tr. No. 33859.
124. Musnad of Ahmad Ibn Hanbal, vol. 1, pg. 406; Kashf Al-Yaqeen, pg. 118, Chap. 19.
125. Kefaayah Al-Asar, pg. 35, Chap. 4, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 294, Chap. 41, Tr. No. 122
126. Kefaayah Al-Asar, pg. 36, Chap. 4, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 288, Chap. 41, Tr. No. 110.
127. Kefaayah Al-Asar, pg. 73, Chap. 8, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 310, Chap. 41, Tr. No. 150.
128. Kefaayah Al-Asar, pg. 86, Chap. 9, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 314, Chap. 41, Tr. No. 159; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 301.
129. Kefaayah Al-Asar, pg. 102, Chap. 13, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 320, Chap. 41, Tr. No. 173.
130. Kefaayah Al-Asar, pg. 89, Chap. 9, Tr. No. 7; Behaar Al-Anwaar, vol. 36, pg. 316, Chap. 41, Tr. No. 163.
131. Kefaayah Al-Asar, pg. 109, Chap. 15, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 322, Chap. 41, Tr. No. 178.
132. Kefaayah Al-Asar, pg. 113, Chap. 16, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 323, Chap. 41, Tr. No. 181.
133. Kefaayah Al-Asar, pg. 127, Chap. 18, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 228, Chap. 41, Tr. No. 185.
134. Kefaayah Al-Asar, pg. 129, Chap. 18, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 329, Chap. 41, Tr. No. 186.
135. Kefaayah Al-Asar, pg. 111, Chap. 15, Tr. No.4; Behaar Al-Anwaar, vol. 36, pg. 323, Chap. 41, Tr. No. 180.
136. Kefaayah Al-Asar, pg. 131, Chap. 16, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 330, Chap.. 41, Tr. No. 188.
137. Kefaayah Al-Asar, pg. 132, Chap. 6, Tr. No. 213; Behaar Al-Anwaar, vol. 36, pg. 330, Chap. 41, Tr. No. 189.
138. Kefaayah Al-Asar, pg. 130, Chap. 15, Tr. No. 3; Behaar Al-Anwaar, vol. 36, pg. 329, Chap. 41, Tr. No. 187.
139. Kefaayah Al-Asar, pg. 154, Chap. 23, Tr. No. 8; Behaar Al-Anwaar, vol. 36, pg. 336, Chap. 41, Tr. No. 197; Al-Insaaf, pg. 57, Tr. No. 158
140. Kefaayah Al-Asar, pg. 155, Chap. 23, Tr. No. 9; Behaar Al-Anwaar, vol. 36, pg. 336, Chap. 41, Tr. No. 198.
141. Kefaayah Al-Asar, p. 180, Chap. 23, Tr. No. 1; Behaar Al-Anwaar, vol. 36, p. 346, Chap. 41, Tr. No. 213
142. Kefaayah Al-Asar, p. 166, Chap. 21, Tr. No. 4; Behaar Al-Anwaar, vol. 36, p. 340, Chap. 41, Tr. No. 203
143. Kefaayah Al-Asar, p. 224, Chap. 30, Tr. No. 2; Behaar Al-Anwaar, vol. 36, p. 483, Chap. 43, Tr. No. 2
144. Kefaayah Al-Asar, p. 197, Chap. 28, Tr. No. 6; Behaar Al-Anwaar, vol. 36, p. 352, Chap. 41, Tr. No. 223
145. Al-Khesaal, vol. 2, p. 468, The Chapter of Twelve, Tr. No. 9. He has brought a similar tradition in the same chapter, Tr. No. 10; Behaar Al-Anwaar, vol. 36, p. 233, Chap. 41, Tr. Nos. 16 & 17
146. Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, p. 300
147. Al-Kaafi Fi Al-Fiqh by Abu al-Salaah al-Halabi, p. 99
148. Taqreeb Al-Maaref, p. 126