Al-Kāfi

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ عَبْدِ الرَّحْمَنِ الاصَمِّ عَنْ أَبِي عَبْدِ الله الْبَزَّازِ عَنْ حَرِيزٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ مَا أَقَلَّ بَقَاءَكُمْ أَهْلَ الْبَيْتِ وَأَقْرَبَ آجَالَكُمْ بَعْضَهَا مِنْ بَعْضٍ مَعَ حَاجَةِ النَّاسِ إِلَيْكُمْ فَقَالَ إِنَّ لِكُلِّ وَاحِدٍ مِنَّا صَحِيفَةً فِيهَا مَا يَحْتَاجُ إِلَيْهِ أَنْ يَعْمَلَ بِهِ فِي مُدَّتِهِ فَإِذَا انْقَضَى مَا فِيهَا مِمَّا أُمِرَ بِهِ عَرَفَ أَنَّ أَجَلَهُ قَدْ حَضَرَ فَأَتَاهُ النَّبِيُّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَنْعَى إِلَيْهِ نَفْسَهُ وَأَخْبَرَهُ بِمَا لَهُ عِنْدَ الله وَأَنَّ الْحُسَيْنَ (عَلَيْهِ السَّلام) قَرَأَ صَحِيفَتَهُ الَّتِي أُعْطِيَهَا وَفُسِّرَ لَهُ مَا يَأْتِي بِنَعْيٍ وَبَقِيَ فِيهَا أَشْيَاءُ لَمْ تُقْضَ فَخَرَجَ لِلْقِتَالِ وَكَانَتْ تِلْكَ الامُورُ الَّتِي بَقِيَتْ أَنَّ الْمَلائِكَةَ سَأَلَتِ الله فِي نُصْرَتِهِ فَأَذِنَ لَهَا وَمَكَثَتْ تَسْتَعِدُّ لِلْقِتَالِ وَتَتَأَهَّبُ لِذَلِكَ حَتَّى قُتِلَ فَنَزَلَتْ وَقَدِ انْقَطَعَتْ مُدَّتُهُ وَقُتِلَ (عَلَيْهِ السَّلام) فَقَالَتِ الْمَلائِكَةُ يَا رَبِّ أَذِنْتَ لَنَا فِي الانْحِدَارِ وَأَذِنْتَ لَنَا فِي نُصْرَتِهِ فَانْحَدَرْنَا وَقَدْ قَبَضْتَهُ فَأَوْحَى الله إِلَيْهِمْ أَنِ الْزَمُوا قَبْرَهُ حَتَّى تَرَوْهُ وَقَدْ خَرَجَ فَانْصُرُوهُ وَابْكُوا عَلَيْهِ وَعَلَى مَا فَاتَكُمْ مِنْ نُصْرَتِهِ فَإِنَّكُمْ قَدْ خُصِّصْتُمْ بِنُصْرَتِهِ وَبِالْبُكَاءِ عَلَيْهِ فَبَكَتِ الْمَلائِكَةُ تَعَزِّياً وَحُزْناً عَلَى مَا فَاتَهُمْ مِنْ نُصْرَتِهِ فَإِذَا خَرَجَ يَكُونُونَ أَنْصَارَهُ.

5. Ali in Ibrahim has narrated from his father from ‘Abdallah ibn ‘Abd al-Rahman al-’Assam from abu ‘Abdallah al-Bazzaz from Hariz who has said the following. “I said to abu ‘Abdallah (a.s.), “May Allah take my soul in service for your cause, why is it that you members of the family of the Prophet (s.a) live such a short lives? Your deaths are so close and soon after the other Imam even though people need you so much?” The Imam (a.s.) said, “For everyone of us there is a document that contains what he needs to do within his time. When his assignment according to the commandments therein is complete he learns that his time of death has arrived. The Prophet (s.a) comes to him to give the news of his death and informs him of all that is for him with Allah. Al-Husayn (a.s.) read the document that was given to him and the news of his death was explained to him, however, certain things were not yet complete. He came out to face the enemy and of the matters that were not yet complete was that the angels had asked Allah to grant them permission to support al-Husayn (a.s.) against his enemies which He granted them. They delayed to ready themselves and prepare to fight until he was murdered. They descended but his time was over and was killed already. The angels said, “Lord, You granted us permission to descend and to help him. We descended but You have already taken his soul away. Allah then sent them inspiration that said, “Remain on his grave until you see him come out then help him. Weep for him and for your loss of the opportunity to provide him help and support. You were certainly assigned for his support and help and to weep for him. The angels then wept in mourning and sadness for their loss of the opportunity to help and support to him. When he will come out they will be of his helpers.”

1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لابِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) إِذَا مَاتَ الامَامُ بِمَ يُعْرَفُ الَّذِي بَعْدَهُ فَقَالَ لِلامَامِ عَلامَاتٌ مِنْهَا أَنْ يَكُونَ أَكْبَرَ وُلْدِ أَبِيهِ وَيَكُونَ فِيهِ الْفَضْلُ وَالْوَصِيَّةُ وَيَقْدَمَ الرَّكْبُ فَيَقُولَ إِلَى مَنْ أَوْصَى فُلانٌ فَيُقَالَ إِلَى فُلانٍ وَالسِّلاحُ فِينَا بِمَنْزِلَةِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ تَكُونُ الامَامَةُ مَعَ السِّلاحِ حَيْثُمَا كَانَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr who has said that he asked abu al-Hassan al-Rida (a.s.) the following. “When the Imam dies through what means one would know the succeeding Imam (a.s.)?” He said, “For the Imam there are certain signs. Of such sign one is that he must be the eldest son of his father. The will and excellence must be found in him and when people come to ask who is appointed the executor of the will in answer it can be said that so and so is appointed the executor of the will. The Armament with us is like the Ark in the Israelites. Imamat (leadership with Divine authority) is always with the Armament wherever it may go.”

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ عَبْدِ الاعْلَى قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) الْمُتَوَثِّبُ عَلَى هَذَا الامْرِ الْمُدَّعِي لَهُ مَا الْحُجَّةُ عَلَيْهِ قَالَ يُسْأَلُ عَنِ الْحَلالِ وَالْحَرَامِ قَالَ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ ثَلاثَةٌ مِنَ الْحُجَّةِ لَمْ تَجْتَمِعْ فِي أَحَدٍ إِلا كَانَ صَاحِبَ هَذَا الامْرِ أَنْ يَكُونَ أَوْلَى النَّاسِ بِمَنْ كَانَ قَبْلَهُ وَيَكُونَ عِنْدَهُ السِّلاحُ وَيَكُونَ صَاحِبَ الْوَصِيَّةِ الظَّاهِرَةِ الَّتِي إِذَا قَدِمْتَ الْمَدِينَةَ سَأَلْتَ عَنْهَا الْعَامَّةَ وَالصِّبْيَانَ إِلَى مَنْ أَوْصَى فُلانٌ فَيَقُولُونَ إِلَى فُلانِ بْنِ فُلانٍ.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Yazid. Sha‘ar from Harun ibn Hamza from ‘Abd al-A‘la who has said that he asked abu ‘Abdallah (a.s.) the following. “In the case of those who rush to hold control of this matter (leadership) and who claim to be for it, how would one verify their possessing Divine authority?” The Imam (a.s.) said, “They are asked about the rules of lawful and unlawful matters.” The narrator has said that the Imam (a.s.) then turned to me and said, “There are three evidence that are not found in one person except the rightful owner of this status. He must be the closest person to the preceding Imam that the Armament must be with him and he would be the appointed executor of the will in a public manner. So much so that if one would come to the town and ask the common people even the children as to who the executor of the will of so and so is? They would say so and so is the executor of the will of so and so.”

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَحَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قِيلَ لَهُ بِأَيِّ شَيْ‏ءٍ يُعْرَفُ الامَامُ قَالَ بِالْوَصِيَّةِ الظَّاهِرَةِ وَبِالْفَضْلِ إِنَّ الامَامَ لا يَسْتَطِيعُ أَحَدٌ أَنْ يَطْعُنَ عَلَيْهِ فِي فَمٍ وَلا بَطْنٍ وَلا فَرْجٍ فَيُقَالَ كَذَّابٌ وَيَأْكُلُ أَمْوَالَ النَّاسِ وَمَا أَشْبَهَ هَذَا.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn Salim and Hafs ibn al-Bakhtari who has said the following. “ Once a certain person asked abu ‘Abdallah (a.s.), “By what thing the Imam is recognized?” He said, “He is recognized through a publicly established will, through excellence in perfection. In the case of Imam no one must be able to raise objections in matters words, of his consumption and sexual matters so that people would say, “He is a liar, usurping other’s properties and such similar things.”

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) مَا عَلامَةُ الامَامِ الَّذِي بَعْدَ الامَامِ فَقَالَ طَهَارَةُ الْوِلادَةِ وَحُسْنُ الْمَنْشَإِ وَلا يَلْهُو وَلا يَلْعَبُ.

4. Muhammad ibn Yahya has narrated from Muhammad ibn Isma‘il from Ali ibn al-Hakam from Mu‘wiya ibn Wahab who has said that asked the following from abu Ja‘far (a.s.), “What is the sign of being A number of our people has narrated from Imam after the preceding Imam (a.s.)?” The Imam (a.s.) said, “ Being of pure birth, good up bringing and that he would not trifle or engage in amusement.”

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ الدَّلالَةِ عَلَى صَاحِبِ هَذَا الامْرِ فَقَالَ الدَّلالَةُ عَلَيْهِ الْكِبَرُ وَالْفَضْلُ وَالْوَصِيَّةُ إِذَا قَدِمَ الرَّكْبُ الْمَدِينَةَ فَقَالُوا إِلَى مَنْ أَوْصَى فُلانٌ قِيلَ إِلَى فُلانِ بْنِ فُلانٍ وَدُورُوا مَعَ السِّلاحِ حَيْثُمَا دَارَ فَأَمَّا الْمَسَائِلُ فَلَيْسَ فِيهَا حُجَّةٌ.

5. Ali ibn Ibrahim narrated from Muhammad ibn Isa, from Yunus, from Ahmad ibn Umar, from Abu al-Hasan al-Ridha (as), who said: "I asked him about the evidence for the one in charge of this matter. He said, 'The evidence for him is his seniority, virtue, and the bequest when the caravan arrives in the city. They say, 'To whom did so-and-so bequeath?' It is said, 'To so-and-so, son of so-and-so,' and they revolve with the weapons wherever they revolve. As for the issues, there is no proof in them.'"

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الامْرَ فِي الْكَبِيرِ مَا لَمْ تَكُنْ فِيهِ عَاهَةٌ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasiti from Hisham ibn Salim from abu ‘Abdallah (a.s.) who has said the following. “The leadership is with being the elder as long as he is free of defects.”

7ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) جُعِلْتُ فِدَاكَ بِمَ يُعْرَفُ الامَامُ قَالَ فَقَالَ بِخِصَالٍ أَمَّا أَوَّلُهَا فَإِنَّهُ بِشَيْ‏ءٍ قَدْ تَقَدَّمَ مِنْ أَبِيهِ فِيهِ بِإِشَارَةٍ إِلَيْهِ لِتَكُونَ عَلَيْهِمْ حُجَّةً وَيُسْأَلُ فَيُجِيبُ وَإِنْ سُكِتَ عَنْهُ ابْتَدَأَ وَيُخْبِرُ بِمَا فِي غَدٍ وَيُكَلِّمُ النَّاسَ بِكُلِّ لِسَانٍ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ أُعْطِيكَ عَلامَةً قَبْلَ أَنْ تَقُومَ فَلَمْ أَلْبَثْ أَنْ دَخَلَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ فَكَلَّمَهُ الْخُرَاسَانِيُّ بِالْعَرَبِيَّةِ فَأَجَابَهُ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بِالْفَارِسِيَّةِ فَقَالَ لَهُ الْخُرَاسَانِيُّ وَالله جُعِلْتُ فِدَاكَ مَا مَنَعَنِي أَنْ أُكَلِّمَكَ بِالْخُرَاسَانِيَّةِ غَيْرُ أَنِّي ظَنَنْتُ أَنَّكَ لا تُحْسِنُهَا فَقَالَ سُبْحَانَ الله إِذَا كُنْتُ لا أُحْسِنُ أُجِيبُكَ فَمَا فَضْلِي عَلَيْكَ ثُمَّ قَالَ لِي يَا أَبَا مُحَمَّدٍ إِنَّ الامَامَ لا يَخْفَى عَلَيْهِ كَلامُ أَحَدٍ مِنَ النَّاسِ وَلا طَيْرٍ وَلا بَهِيمَةٍ وَلا شَيْ‏ءٍ فِيهِ الرُّوحُ فَمَنْ لَمْ يَكُنْ هَذِهِ الْخِصَالُ فِيهِ فَلَيْسَ هُوَ بِإِمَامٍ.

7. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from abu Basir who has said that he asked the following from abu al-Hassan (a.s.) , “May Allah take my soul in service for your cause, what is the proof to know the Imam (a.s.) ?” He said, “Through several qualities. The first thing is that his father must have said to this effect about him so that it could be considered a proof up on him. And that when asked he would answer and if one remain silent he would begin to speak on the issue and inform of the things that would happen the next day that can speak to people in everyone’s own language.” Then he said to me, “O abu Muhammad, allow me to give you a sign before you stand up to go. Not very long after this a man from Khurasan came in. The man from Khurasan spoke to the Imam in Arabic but abu al-Hassan (a.s.) answered him in Persian. The man from Khurasan said, “I swear by Allah, “May Allah take my soul in service for your cause, the only thing that stopped from speaking to you in Persian was I thought you might not know Persian.” He then said, “Glory belongs to Allah, If would not b e able to answer you (in Persian) than how would have any excellence over you?” He said to me, “O abu Muhammad, “No one’s language is unknown to the Imam (a.s.) nor the language of birds, animals and any living things. Whoever would not have these qualities he is not A number of our people has narrated from Imam.”

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحُسَيْنِ بْنِ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ لا تَعُودُ الامَامَةُ فِي أَخَوَيْنِ بَعْدَ الْحَسَنِ وَالْحُسَيْنِ أَبَداً إِنَّمَا جَرَتْ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ كَمَا قَالَ الله تَبَارَكَ وَتَعَالَى وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله فَلا تَكُونُ بَعْدَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) إِلا فِي الاعْقَابِ وَأَعْقَابِ الاعْقَابِ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-Husayn ibn Thuwayr ibn abu Fakhita from abu‘Abdallah (a.s.) who has said the following. “Imamat (Leadership with Divine Authority) will never go to two brothers after al-Hassan and al-Husayn (a.s.). It has continued from Ali ibn al-Husayn (a.s.) as Allah, the Most Holy, the Most High has said, “The relatives are closer to each other, according to the Book of God, . .” (33:6) After Imam Ali ibn al-Husayn (a.s.) will only be found in the descendents one after the other.”

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سَمِعَهُ يَقُولُ أَبَى الله أَنْ يَجْعَلَهَا لاخَوَيْنِ بَعْدَ الْحَسَنِ وَالْحُسَيْنِ (عَلَيْهما السَّلام )

2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Walid from Yunus ibn Ya‘qub who has said that he heard abu ‘Abdallah (a.s.) say the following. “ Allah has disdained to place Imamat in two brothers after al-Hassan and al-Husayn (a.s.).”