Twleve Imams (A.s.)

Muntakhab al-Asar (vol. 1) ......................................................................................
Preface
In the Name of Allah the Beneficent the Merciful
Blessings of Allah be on you, O Saaheb al-Amr, help me and

forsake me not
All praise is for Allah, the Lord of the worlds, and blessings and
salutations be on the trustworthy Prophet (s.a.w.a.), the chief of the
messengers, our master, Abi al-Qasim Muhammad, and his pure
progeny, Allah’s blessings be on him and on the twelve Imams, his
successors, the guides, the guided ones.
There is no doubt that after the Holy Quran – which is the strong
rope and no falsehood touches it from in front of it and from behind
it, a descent from the Wise, the Praiseworthy – what is available
with the Muslims of the Prophetic traditions and the noble
quotations on the authority of his sinless family, who are one of the
two heavy things (‫ )ﺛﻘﻠﲔ‬that the Messenger of Islam (s.a.w.a.) has
ordered us to follow, is a great treasure-chest of knowledge and a
voluminous, majestic heritage. It is replete with real cognition,
training programs, ethical, political and social teachings, principles
of development, progress and human rights, civic obligations, etc
from the true and correct teachings and intelligent laws, strong and
powerful ways, which if fastened on to by mankind, will prevent it
from falling in the abyss of corruption, oppression, conceit and
slavery. Moreover, no powerful tyrant or oppressor can ever subdue
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2 .................................................................................................................... Preface
and weaken them.
Muslims certainly did not fall in their present state of social

corruption, discord, dispute, disharmony, authority of the evil,
domination of the unbelievers, and a straitened life except for the
fact that they turned away from this wise, divine path and the
ignorance of some of them regarding the strength of these
constructive, guided teachings. They preferred to opt for anything
offered by the East or the West. Therefore, their state was like that
of a trader, whose treasure was full of precious stones and jewelry
but he is neither aware of them and nor their value. Instead, he buys
sand and stones in lieu of the price of pearls, thereby costing him his
respect, majesty, freedom and independence. But he does not open
his treasure-trove to check the varieties of precious stones and
jewelry available with him, whose like can neither be found in the
markets nor with any trader.
Yes, the Messenger of Islam (s.a.w.a.) informed, “Nothing takes you

closer to paradise and distances you from hell except that I have
ordered you to do it. And nothing takes you nearer to hell and makes
1
you further from paradise but that I have refrained you from it. ”
Surely the traditions comprise of what man needs. Hence, it is

obligatory on us to make the requisite preparations for them i.e. to
learn them and ponder deeply over them universally, in societies,
gatherings, at all appropriate places, in books, magazines, radio,
television, etc. By Allah! I don’t know anybody who has learnt these
traditions and their contents, and thought of them as paralleled
except by Allah, that in his heart was some disease.
1
Al-Kaafi, vol. 2, p. 74, H. 2
Muntakhab al-Asar (vol. 1) ......................................................................................3
Indeed the politics of the day did not deem it preferable that the
Muslims should benefit from the traditions and that they should be
attentive towards this great scientific wealth and prudent systems
due to their (politicians) being distant from the true life of the
Muslims in beliefs, politics, governance and ethics. Consequently,
the Muslims became seekers after being the sought ones, they
became servants after being masters just as the Messenger of Islam
(s.a.w.a.) had prophesied “They will serve but they will not be
served.”
In the first era, tragedy was afflicted (on the Muslim nation) through
the prohibition on the compilation of the traditions, while on the
other hand, they had to encounter the disasters inflicted by the Jews.
People like Ka’b al-Ahbaar became the confidantes of the rulers and
their reference in the interpretation of Quran, stories of the prophets,
history and other important issues.
This was despite the fact that when the Messenger of Islam (s.a.w.a.)
saw some of them reading or researching the books of the people of
1
the book , he (s.a.w.a.) remarked: “Had Musa been alive today he
2
would have but followed me.” And despite the presence of an Imam
like Ali ibne Abi Talib (a.s.), who was the door of the city of
knowledge, a truth endorsed by the Messenger of Islam (s.a.w.a.)
himself. And his (s.a.w.a.) saying: “Ali is with the truth and truth is
with Ali and it will not separate from him.” And despite the
presence of his (s.a.w.a.) pure progeny (Ahlebait a.s.) amongst them
regarding whose relationship with the Quran the Messenger of Islam
(s.a.w.a.) remarked: “Surely these two will not part from each other
till they meet me at the Hauz-e-Kausar (on the day of Judgement).”
1
Old Testament (Taurah), the Psalms (Zaboor) and New Testament (Injeel)
2
Tafseer-e-Qurtubbi, vol. 13, p. 355.
4 .................................................................................................................... Preface
In the second era, which commenced with the Umayyad dynasty and
ended with the reign of Abbasides particularly Ma’moon al-
Rasheed, the politics of the governance aimed at opposing the
Islamic laws was the order of the day. The proponents of these
policies, intending to weaken the Muslims in governance, control,
wealth, etc. introduced Greek Philosophy whose atheistic views and
basics were in total contrast with the teachings of the Messenger of
Islam (s.a.w.a.) and the guidance of the prophets (a.s.) concerning
the recognition of Allah, His excellent names, His perfect attributes
and His prudent actions. Notwithstanding the fact that some of those
who were involved in these heresies insisted that there existed
complete consonance between the two schools of thought (that of
the prophets (a.s.) and philosophy).
The school of the prophets (a.s.) and their call for monotheism as
explained by the Holy Quran in the most eloquent manner and
complete style and on whose strong principles there is total
agreement, one cannot find any difference of opinion even on one
single issue. While the school of the philosophers who have
numerous differences in their basics and principles could neither
compile a basic set of laws unanimously, nor present before
mankind a specific path based on theory as well as practice which
could guide it to prosperity.
Indeed the philosophers differed in their views on creation and

resurrection to such an extent that you cannot find two amongst
them agreeing completely on any one principle. Each one of them
has his own way that he treads and a path that he traverses. Except
those amongst them who fastened to the rope of revelation of
prophets (a.s.) and relied on their guidance and followed the
directions of the infallible Imams (a.s.) were not deceived by the
views of the philosophers and did not deliberate on issues prohibited

by the Islamic canon.
One who probes their books and their terminologies will realize that
the language, tone and tenor of the philosophers is in direct contrast
with that of the prophets (a.s.) and the followers of their shariah.
Allah the Almighty, the Creator of all things, does what He pleases.
He raised the Messengers, compensates the servants for their deeds,
sustains them, listens to their supplications and answers them. He is
described with only those attributes which He has used for Himself
and not those names by which the philosophers have named Him
like the First Cause. Those names which are not appropriate to be
used for Allah instead of the beautiful and real names of Allah like
Creator (‫)ﺧﺎﻟﻖ‬, Sustainer (‫)ﺭﺍﺯﻕ‬, Forgiving (‫)ﻏﻔﹼﺎﺭ‬, Oft-turning (‫ﺍﺏ‬‫)ﺗﻮ‬,
etc. except with the help of some interpretation, justification and
elaboration. For, none of the beautiful names of Allah are
synonymous with the First Cause, nor is there any conceptual
similarity between them and the names used by the philosophers.
The one who researches their works will also know that the concept
of the Creator, the created and creation which sets apart Allah from
His creation, is completely different from the terms used by the
philosophers like cause, effect and causation, on which depends the
explanation of the relation between the temporal (‫ )ﺣﺎﺩﺙ‬and the
eternal (‫)ﻗﺪﱘ‬. Of course, the various details and elaborations of the
aforementioned discussions can be found in various philosophical
books.
It is not our case whether it is possible or not to reconcile between

the call of the prophets (a.s.), the Quranic knowledge, the traditions
of the Ahlebait (a.s.) (equals of Quran) and whatever our Islamic
6 .................................................................................................................... Preface
sages (whose steadfastness on their path and their reliance in their

way as per the guidance of the Quran and the traditions is
established) have explained and elucidated. The fact remains
without doubt that the Muslims during the lengthy course of history
and prolonged centuries were involved in debates and disputes
concerning the problems, which were impossible to comprehend and
to reach to their reality was unattainable and a duty that was not
imposed by the Shariah. Moreover, they did not seek guidance from
the light of Quran nor from the traditions as was the right of these
two lights.
Had it not been for a group of single minded devoted scholars of

Quranic interpretation, traditions and Islamic sciences, those who
did not study except in the school of Quran and traditions and did
not benefit but through the knowledge of the Ahlebait (a.s.) and did
not ask save the people of remembrance (Ahle Zikr) and did not
question except from those whose knowledge was from the
knowledge of Allah, the High and those who possessed the
revelation of the prophets (a.s.) specially what the Archangel
Jibraeel (a.s.) brought to the Messenger of Islam (s.a.w.a.), certainly
and surely all the effects and inheritance of the prophethood would
have been destroyed.
Yes, these great scholars, who were the students of the Islamic
teachings and the school of Quran, the Messenger of Islam
(s.a.w.a.), Ameerul Momineen Ali Ibn Abi Talib (a.s.) and all other
Imams (a.s.), enjoy a great right upon us. Indeed, they have
protected the traditions and Islamic knowledge through the centuries
and eras till it has reached to us in its original form, with its message
carrying the strongest, real, divine and most beautiful Islamic
understanding.
Today, in our times, the Muslims are being tested with modern,
materialistic, secular philosophy. A group of Muslims became
inclined either towards the materialistic civilization of the West or
towards the atheist East. Consequently, most believed in the West
while a few subscribed to the East. Behind these inclinations too,
Eastern as well as Western political influences played a dominating
role. Their propagandists advertised as to what the non-Muslims had
achieved of industrial development and technological progress. As a
result, some of them thought that these progress and development
was due to their scientific basics. So, they began to propagate
materialistic teachings and Marxist principles and encouraged the
youth to do away with Islamic manners and teachings. A number of
those who considered themselves amongst the civilized and the
enlightened supported this move. These so-called intellectuals,
civilized and enlightened people had nothing in them but extreme
obeisance for the materialistic societies and scorn for thought-
provoking Islamic principles. They attempted to interpret Islamic
doctrines and its values on the basis of materialistic ideology or even
the atheistic Marxism.
Briefly, these self-styled intellectuals transformed the entire scenario

in the field of management, politics, economics, training, art,
technology, etc. Surely, the calamity inflicted by them and the
deviations propagated in the name of civilization was a great tragedy
indeed.
Islam, with its solid divine laws withstood all the deviations in all its
modes in every era and time. History has recorded these ideological
victories over a period of time.
Its great book (the Holy Quran) guides towards that which is most
upright as it was at the time of its revelation. It has continued to
8 .................................................................................................................... Preface
remain so over numerous eras and centuries till the present fifteenth
century and shall remain so till the Day of Judgment. For, Islam is a
divine religion and a heavenly revelation. It has come for humanity
of all centuries till Allah inherits the earth and whatever is in it. It
has come for survival and eternity for the guidance of all the nations
and realization of justice amongst them because it is not satisfied
with the domination of one nation over another or of one country
over the other and does not deem fit to lower a nation before
another.
It has come to bring an end to life on earth by the establishment of a

divine and just government at the hands of the seal of successors and
proofs (peace be upon them all) so that the religion, all of it, be for
Allah, the Lord of the Worlds. That all the nations be united and
there remains no difference between the white and the black, the red
and the yellow. All of them will be equal before the Truth.
Today humanity has lost faith in all materialist schools and

ideologies and secular systems. Therefore, it is obligatory and
essential upon the Muslims, specially the scholars of the day, to
present the principles of the Divine Upright religion for the confused
mankind. They must explain for them the immense social power and
strength, desperately needed by mankind, available in the teachings
and explanations of Quran and the Sunnah, as expounded by the
Holy Prophet (s.a.w.a.) and his holy progeny (a.s.).
O Muslims! Be grateful for this great bounty and don’t be negligent

about it or God forbid, neither turn away from it nor disbelieve in it.
‫ﷲ‬
ِ ‫ﺪ ﺍ‬ ‫ﺏ ﻋِﻨ‬
 ‫ﺍ‬‫ﺪﻭ‬ ‫ﺮ ﺍﻟ‬ ‫ﺷ‬ ‫ ِﺇ ﱠﻥ‬.‫ﻮ ﹶﻥ‬‫ﻤﻌ‬ ‫ﺴ‬
 ‫ﻳ‬ ‫ﻢ ﹶﻻ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﺎ‬‫ﻌﻨ‬ ‫ﺳ ِﻤ‬ ‫ ﻗﹶﺎﻟﹸﻮﺍ‬‫ﻮﹾﺍ ﻛﹶﺎﱠﻟﺬِﻳﻦ‬‫ﺗﻜﹸﻮﻧ‬ ‫ﻭ ﹶﻻ‬
.‫ﻌ ِﻘﻠﹸﻮ ﹶﻥ‬ ‫ﻳ‬ ‫ﻦ ﹶﻻ‬ ‫ﻢ ﺍﱠﻟﺬِﻳ‬ ‫ﺒ ﹾﻜ‬‫ﻢ ﺍﹾﻟ‬ ‫ﺼ‬
 ‫ﺍﻟ‬
And be not like those who said, We hear, and they did not obey.
Surely the vilest of animals, in Allah’s sight, are the deaf, the
dumb, who do not understand.1
Be careful from becoming apostates concerning the signs of Allah

and His religion. Surely Allah, the High says:
‫ﻦ‬‫ ﺃﹶﻡ ﻣ‬‫ﺮ‬‫ﻴ‬‫ﺎ ِﺭ ﺧ‬‫ﻳ ﹾﻠﻘﹶﻰ ﻓِﻲ ﺍﻟﻨ‬ ‫ﻦ‬‫ﺎ ﹶﺃ ﹶﻓﻤ‬‫ﻴﻨ‬ ‫ﻋ ﹶﻠ‬ ‫ﻮ ﹶﻥ‬ ‫ﺨ ﹶﻔ‬
 ‫ﻳ‬ ‫ﺎ ﻟﹶﺎ‬‫ﺎﺗِﻨ‬‫ﻭ ﹶﻥ ﻓِﻲ ﺁﻳ‬‫ﺤﺪ‬
ِ ‫ﻳ ﹾﻠ‬ ‫ﻦ‬ ‫ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ‬
.‫ﲑ‬
‫ﺼ‬
ِ ‫ﺑ‬ ‫ﻤﻠﹸﻮ ﹶﻥ‬ ‫ﻌ‬ ‫ﺗ‬ ‫ﺎ‬‫ ِﺑﻤ‬‫ﻧﻪ‬‫ﻢ ِﺇ‬ ‫ﺘ‬‫ﺎ ِﺷ ﹾﺌ‬‫ﻤﻠﹸﻮﺍ ﻣ‬ ‫ﻋ‬ ‫ﻣ ِﺔ ﺍ‬ ‫ﺎ‬‫ﻡ ﺍﹾﻟ ِﻘﻴ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﺎ‬‫ﻳ ﹾﺄﺗِﻲ ﺁ ِﻣﻨ‬
Surely they who deviate from the right way concerning Our
communications are not hidden from Us. What! is he then who
is cast into the fire better, or he who comes safe on the day of
resurrection? Do what you like, surely He sees what you do.2
Therefore, ponder over the oceans of these divine sciences and

extract from it priceless pearls. It is necessary for you to travel and
wander in its gardens whose vastness is more than the distance
between the heavens and the earth. So, pluck from its beautiful and
fragrant flowers and its delicious spiritual fruits. From this Islamic
heritage, derive that which is the soul of your life, the correctness of
your vision, the safety of your thought, the regulation of your living,
your world and your hereafter. Do not seek any alternative for it and
be a student of the school of traditions (hadith) and be a disciple of
the institution of Prophet (s.a.w.a.) and his holy progeny, the truthful
Imams (a.s.). Allah, the High, admonishes:
‫ﲔ‬
 ‫ﺎ ِﺩ ِﻗ‬‫ﻊ ﺍﻟﺼ‬ ‫ﻣ‬ ‫ﻮﹾﺍ‬‫ﻭﻛﹸﻮﻧ‬ ‫ﷲ‬
َ ‫ﺗﻘﹸﻮﹾﺍ ﺍ‬‫ﻮﹾﺍ ﺍ‬‫ﻣﻨ‬ ‫ﻦ ﺁ‬ ‫ﺎ ﺍﱠﻟﺬِﻳ‬‫ﻳﻬ‬‫ﺎ ﹶﺃ‬‫ﻳ‬
1
Surah Anfaal (8): Verses 21, 22
2
Surah Fusselat (41): Verse 40
10 .................................................................................................................. Preface
O you who believe! be careful of (your duty to) Allah and be

with the true ones.1
The Traditions about the Twelve Caliphs
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
1
Surah Taubah (9): Verse 119
Muntakhab al-Asar (vol. 1) ....................................................................................11
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:
1. 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
12 .................................................................................................................. Preface
Samarah.
2. 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.
3. 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.).
4. Here we have explained the traditions by dividing them in a

few groups:
a. Traditions that establish that these caliphs will be from the

Ahle Bait (a.s.).
b. Traditions which prove that the last of them is Mahdi

(a.t.f.s.).
c. Traditions which inform that the first amongst them is Ali

(a.s.) and last amongst them is Mahdi (a.t.f.s.).
d. 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.).”
e. Traditions which suggest that the ninth of these nine will be

Mahdi (a.t.f.s.).
f. 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:
1. We have not brought out these traditions to investigate them

and therefore often we have not felt the need of mentioning
some of them.
2. This is the first volume of this voluminous book concerning

our Master Hazrat Mahdi (a.t.f.s.) and is captioned as
“Muntakhabul Asar” (A Selection of Traditions). We have
selected them so that the masses may derive independent
benefit from it, underlining the significance of Caliphate, the
status of Wilayah and Imamah. Allah, the High, informs us:
‫ﻢ‬ ‫ﺎ ِﻣ ِﻬ‬‫ﺱ ِﺑِﺈﻣ‬

ٍ ‫ﺎ‬‫ﻮ ﹸﻛ ﱠﻞ ﹸﺃﻧ‬‫ﺪﻋ‬ ‫ﻧ‬ ‫ﻡ‬ ‫ﻮ‬ ‫ﻳ‬
On that day We will call every people with their Imam1
‫ﺎ ٍﺩ‬‫ﻮ ٍﻡ ﻫ‬ ‫ﻭِﻟﻜﹸ ﱢﻞ ﹶﻗ‬ ‫ﻨﺬِﺭ‬‫ﺖ ﻣ‬

 ‫ﺎ ﺃﹶﻧ‬‫ﻧﻤ‬‫ِﺇ‬
1
Surah Bani Israel (17): Verse 71
14 .................................................................................................................. Preface
You are only a warner and (there is) a guide for every people.1
His Holiness Ayatullah Lutfullah Saafi Golpaygani
1
Surah Ra’d (13): Verse 7.
CHAPTER ONE
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 EESA (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
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.
18 ................ Chapter One: Traditions that denote the number of the twelve caliphs
will happen?’ He (s.a.w.a.) said: “Then there will be turmoil

(haraj).”
5. Musnad-e-Ahmad1: Jaaber Ibn Samarah says, ‘I heard the

Prophet (s.a.w.a.) say, “There will be twelve caliphs for this
nation.”
6. Musnad-e-Ahmad2: 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-Ahmad3: 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-Ahmad4: Jaaber Ibn Samarah al-Sewaaee says, ‘The

Messenger of Allah (s.a.w.a.) addressed us thus: “Surely this
1
Musnad-e-Ahmad, vol. 5, pg. 106.
2
3
Musnad-e-Ahmad, vol. 5, pg. 87
4
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-Ahmad1: 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-Ahmad2: 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-Ahmad3: 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-Ahmad4: Jaaber Ibn Samarah says, ‘The Messenger

of Allah (s.a.w.a.) said, “This affair shall always remain closely
1
Musnad-e-Ahmad, vol. 5, pg. 93; Al-Ghaibah by No’maani, pg. 116, chap. 6, Tr. No. 17.
2
3
Musnad-e-Ahmad, vol. 5, pg. 97; al-Malaahem by Ibn al-Munaadi, pg. 113.
4
united till there are twelve caliphs in it all of them will be from
Quraish.”
13. Musnad-e-Ahmad1: 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-Ahmad2: 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-Ahmad3: 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-Bukhari4: 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.”
1
2
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.
3
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.
4
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-Muslim1: 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-Muslim2: 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
19. Sahih al-Muslim3: 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-Muslim4: 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.”
1
Sahih al-Muslim, Kitab al-Imaarah.
2
Sahih al-Muslim, Kitab al-Imaarah.
3
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.
4
Sahih al-Muslim, Kitaab al-Imaarah; Al-Malaahim of Ibn al-Munaadi, pg. 113.
21. Sahih al-Muslim1: 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-Muslim2: 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 Dawood3: 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-Tirmidhi4: Jaaber Ibn Samarah says that the
1
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.
2
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.
3
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
4
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
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-Kabeer1: 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-Kabeer2: 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-Kabeer3: 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
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.
1
Al-Mo’jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1792 and 1793.
2
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.
3
Al-Mo’jam al-Kabeer, vol. 2, pg. 214, Tr. No. 1795.
Quraish.”
28. Al-Mo’jam al-Kabeer1: 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-Kabeer2: 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-Kabeer3: 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-Kabeer4: 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
1
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.
2
Al-Mo’jam al-Kabeer, vol. 2,pg. 215, Tr. No. 1797; Kanz al-Ummaal, Vol. 12, pg. 33, Tr.
No. 33853.
3
4
Al-Mo’jam al-Kabeer, vol. 2, pg. 215,Tr. No. 1799; Kifaayaa al-Asar, pg. 50, chap. 6, Tr.
No. 2.
his voice and I could not understand what he said. I asked my father,
32. Al-Mo’jam al-Kabeer1: 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-Kabeer2: 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-Kabeer3: 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-Kabeer4: 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.”
1
Al-Mo’jam al-Kabeer, vol. 2, pg. 216,Tr. No. 1801.
2
Al-Mo’jam al-Kabeer, vol. 2, pg. 226,Tr. No. 1841.
3
Al-Mo’jam al-Kabeer, vol. 2, pg. 228, Tr. No. 1849 and Tr. 1850 and 1851; al-Malaahim
by Ibn Munaadi, pg. 112.
4
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.

Messenger of Allah (s.a.w.a.) said, “This affair shall always survive
till there are twelve caliphs.”

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.”

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-Kabeer4: 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-Kabeer5: Jaaber Ibn Samarah says, ‘I heard the
1
Al-Mo’jam al-Kabeer, vol. 2,pg.236, Tr. No. 1876.
2
3
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
4
Al-Mo’jam al-Kabeer, vol. 2, pg. 285, Tr. No. 2068 and 2069.
5
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
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-Awsat1: 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 Munaadi2: 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
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.
1
Al-Mo’jam al-Awsat, vol. 1, pg. 474, Tr. No. 863.
2
Al-Malaahim by Ibn Munaadi, pg. 113; Al-Ghaibah al-No’maani, pg. 103, Chap. 4, Tr.
No. 33
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-Sahihain1: 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,
44. Tayseer al-Wusool2: 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-Nihaayah3: 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-Mawaddah4: Jaaber Ibn Samarah narrates that I
1
Al-Mustadrak alaa al-Sahihain, Kitaab-o-Ma’refat al-Sahaabaa, vol. 3, pg. 317-617,
2
Tayseer al-Wusool Elaa Jame’ al-Usool, vol. 2, pg. 34, Kitaab al-Khilafah wa al-Imaarah,
Chap. 1.
3
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.
4
Yanaabi al-Mawaddah, Chap. 77, pg 445; al-Mawaddah al-Qurbah, pg. 215.
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-Khulafaa1: 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-Sahihain2: 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-Akhbaar3: 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’maani4: 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-Asar5: Jaaber Ibn Samarah says, ‘I came to the
1
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.
2
Kashf al-Yaqeen, Chap. 2, pg. 71.
3
Firdaus al-Akhbaar, vol. 5, pg. 7705.
4
Al-Ghaibah by No’maani, pg. 120, Chap. 6, Tr. No. 8.
5
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,
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-Deen1: 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-Ahmad2: 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.”
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.
1
Kamaal al-Deen, vol. 1, pg. 272, Chap. 24, Tr. No. 21.
2
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’maani1: 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-Asar2: 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-Asar3: 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-Asar4: Abul Qaasim Etaab narrates from Matraf,
1
Al-Ghaibah of No’maani, pg. 118, Chap. 6, Tr. No. 5.
2
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.
3
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.
4
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.
‘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-Deen1: 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-Asar2: 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-Malaahem3: Aun Ibn Abi Jaheefah relates from his father
Wahab Ibn Abdullah al-Sewaaee al-Kufi that we were with the
1
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.
2
Mutazab al-Asar, pg. 3, Tr. No. 1; Isbaat al-Hudaat (by Shaikh Hurr al-Aameli), vol. 3,
pg. 196.
3
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.
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-Ummaal1: 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-Ebaanah2: 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’maani3: 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-Asar4: 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.”
1
Kanz al-Ummaal, vol. 12, pg. 34, Tr. No. 33861.
2
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.
3
Al-Ghaibah by No’maani, pg. 119, Chap. 6, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg.
281, Chap. 41, Tr. No. 102.
4
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-Manaaqeb1: 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-Asar2: 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-Ahkaam3: 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-Asar4: 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
1
Al-Manaaqeb by Ibn Shahr Aashub, vol. 1, pg. 291; Behaar al-Anwaar, vol. 36, pg. 269,
Chap. 41, Tr. No. 91.
2
Kefaayah al-Asar, pg. 33, Chap. 3, Tr. No. 9.
3
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.
4
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.
mischief with this. I am not from them and they are not from me.”
69. Kefaayah Al-Asar1: 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-Asar2: 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-Asar3: 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
1
Kefaayah Al-Asar, pg. 43, Chap. 5, Tr. No. 2; Behaar Al-Anwaar, vol. 36, pg. 303, Chap.
41, Tr. No. 141
2
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.
3
41, Tr. No. 161.
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, ...‫“ ﻭ ﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﰱ ﻋﻘﺒﻪ‬And He has placed a remaining word
in his posterity.”1
72. Kefaayah Al-Asar2: 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 ﻫﺎﺩ‬You 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
1
Surah Zukhruf (43): verse 28.
2
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.
(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-Asar1: 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
74. Kefaayah Al-Asar2: 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 (‫ )ﻣﻴﺰﺍﻥ‬and 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.”
1
Kefaayah Al-Asar, pg. 90, Chap. 10, Tr. No. 1; Al-Manaaqeb, vol. 1, pg. 295; Al-Insaaf,
pg. 298, Tr. No. 276.
2
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-Asar1: 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-Kaafi2: 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 ﺍﻟﻘﺪﺭ‬occurs 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 (‫ﺛﻮﻥ‬‫)ﳏﺪ‬.”
1
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.
2
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-Kaafi1: (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-Manaaqeb2: 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-Simtain3: 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
1
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.
2
Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg. 298.
3
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.
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-Asar1: 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
1
Kefaayah Al-Asar, pg. 151, Chap. 3, Tr. No. 5; Al-Insaaf, pg. 72, Tr. No. 62; Behaar Al-
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-Imamah1: 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-Asar2: 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
1
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.
2
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.
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’h1: 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.”
1
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-Asar1: Umme Salmah says, ‘I asked the

Messenger of Allah (s.a.w.a.) regarding the saying of Allah,
‫ﺭﻓِﻴﻘﹰﺎ‬ ‫ﻚ‬
 ‫ﻦ ﺃﹸﻭﻟﹶـِﺌ‬ ‫ﺣﺴ‬ ‫ﻭ‬ ‫ﲔ‬
‫ﺤ‬
ِ ‫ﺎِﻟ‬‫ﺍﻟﺼ‬‫ﺍﺀ ﻭ‬‫ﻬﺪ‬ ‫ﺸ‬
 ‫ﺍﻟ‬‫ﲔ ﻭ‬  ‫ﻳ ِﻘ‬‫ﺼﺪ‬
 ‫ﺍﻟ‬‫ﲔ ﻭ‬
 ‫ﻴ‬‫ﻨِﺒ‬‫ﻦ ﺍﻟ‬ ‫ﻣ‬ ‫ﻬِﻢ‬‫ﻠﹶﻴ‬‫ﷲ ﻋ‬
ُ ‫ﻢ ﺍ‬ ‫ﻌ‬ ‫ﻧ‬‫ﻦ ﹶﺃ‬ ‫ﻊ ﺍﱠﻟﺬِﻳ‬ ‫ﻣ‬ ‫ﻚ‬
 ‫ﻭﻟﹶـِﺌ‬ ‫ﹶﻓﹸﺄ‬
2
. He (s.a.w.a.) replied, ‫ﲔ‬  ‫ﻴ‬‫ﻨِﺒ‬‫ﻦ ﺍﻟ‬ ‫ﻣ‬ ‫ﻬِﻢ‬‫ﻠﹶﻴ‬‫ﷲ ﻋ‬
ُ ‫ﻢ ﺍ‬ ‫ﻌ‬ ‫ﻧ‬‫ ﹶﺃ‬‫“ ﺍﱠﻟﺬِﻳﻦ‬Those 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’maani3: 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-Deen4: 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
1
Kefaayah Al-Asar, pg. 182, Chap. 26, Tr. No. 2; Manaaqeb of Ibn Shahr Aasob, vol. 1,
pg. 283.
2
Sura Nisa (4), verse 69.
3
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.
4
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-
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-Deen1: 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-Deen2: 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 Tusi3: Imam Baaqer (a.s.) narrates that
1
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.
2
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.
3
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.
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 Aashob1: Jaaber Al-Jo’fi narrates

from Imam Al-Baaqer (a.s.) in a lengthy tradition concerning the
saying of Allah, “ ‫ﺱ‬ ٍ ‫ﺎ‬‫ﻢ ﹸﻛ ﱡﻞ ﹸﺃﻧ‬ ‫ﻋ ِﻠ‬ ‫ﺪ‬ ‫ﻨﹰﺎ ﹶﻗ‬‫ﻋﻴ‬ ‫ﺮ ﹶﺓ‬ ‫ﺸ‬
 ‫ﻋ‬ ‫ﺎ‬‫ﻨﺘ‬‫ ﺍﹾﺛ‬‫ﻨﻪ‬ ‫ﺕ ِﻣ‬
 ‫ﺮ‬ ‫ﺠ‬
 ‫ﺮ ﻓﹶﺎﻧ ﹶﻔ‬ ‫ﺠ‬
‫ﺤ‬
 ‫ﻙ ﺍﹾﻟ‬ ‫ﺎ‬‫ﻌﺼ‬ ‫ﺑ‬ ‫ﺿﺮِﺏ‬
 ‫ﺎ ﺍ‬‫ﹶﻓ ﹸﻘ ﹾﻠﻨ‬
‫ﻢ‬ ‫ﺑﻬ‬‫ﺮ‬ ‫ﺸ‬
 ‫ﻣ‬ ” that he (a.s) said, “Certainly, the people of Moosa, when
2
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 Aashob3: 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 (‫ﺛﻮﻥ‬‫ )ﳏﺪ‬and those who will be granted understanding (‫ﻤﻮﻥ‬‫)ﻣﻔﻬ‬.
1
2
Surah Baqarah (2): verse 60.
3
Al-Manaaqeb by Ibn Shahr Aasob, vol. 1, pg. 300; Al-Mo’tabar, pg. 24, Al-Kaafi, vol. 1,
pg. 534, Tr. No. 18.
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-Khesaal1: 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-Deen2: 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 Aashob3 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, ...‫ﻢ‬ ‫ﺑ ﹸﻜ‬‫ﺭ‬ ‫ﺍ‬‫ﺪﻭ‬ ‫ﺒ‬‫ﻋ‬ ‫ﺍ‬‫ﺍ ﻭ‬‫ﺪﻭ‬ ‫ﺠ‬
 ‫ﺳ‬ ‫ﺍ‬‫ﺍ ﻭ‬‫ﻌﻮ‬ ‫ﺭ ﹶﻛ‬ ‫ﺍ ﺍ‬‫ﻨﻮ‬‫ﻣ‬ ‫ﻦ ﺁ‬ ‫ﻳ‬‫ﺎ ﺍﱠﻟ ِﺬ‬‫ﻳﻬ‬‫ﺎ ﺍ‬‫“ ﻳ‬O 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…’
1
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.).
2
Kamaal Al-Deen, vol. 1, pg. 273, Tr. No. 22.
3
95. Kamaal Al-Deen1: 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 ...‫“ ﺍﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺍﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻭﱃ ﺍﻻﻣﺮ ﻣﻨﻜﻢ‬Obey Allah
and obey the Messenger and the possessors of authority amongst
you…”2 I inquired, “O Messenger of Allah (s.a.w.a.)! Who are
1
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.
2
Surah Nisaa (4): verse 59.
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-Waraa1: 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’maani2: Imam Muhammad Al-Baaqer (a.s.)

looked at Humraan and cried. He (a.s.) said, “O Humraan! I am
1
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
2
Al-Ghaibah of No’maani, pg. 91, Chap. 4, Tr. No. 22.
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, ‫ﺫﺭﻳﺔ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﻭﺍﷲ ﲰﻴﻊ ﻋﻠﻴﻢ‬
98. Al-Radd Alaa Al-Zaidiyyah1: Ibn Abbas narrates that I asked
1
E’laam al-Waraa, pg. 365; Al-Siraat Al-Mustaqeem, vol. 2, pg. 121; Isbaat Al-Hudaat,
vol. 3, pg. 126, Tr. No. 871
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-Zaidiyyah1: 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-Deen2: 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.).’
1
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.
2
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-Deen1: 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 ‫ﺔ ﻋﺪﻥ‬‫)ﺟﻨ‬. 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-Asar2: 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
1
Kamaal Al-Deen, vol. 1, pg. 297, Chap. 26, Tr. No. 5; Kitaab Al-Ghaibah of Shaikh Tusi,
pg. 97.
2
Kefaayah Al-Asar, pg. 236, Chap. 32, Tr. No. 1; Behaar Al-Anwaar, vol. 36, pg. 388,
Chap. 44, Tr. No. 2.
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-Asar1: 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-Asar2: 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-Asar3: 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-Kaafi4: Imam Baaqer (a.s.) said, “Surely Allah sent
1
2
Kefaayah Al-Asar, pg. 224, Chap. 30, Tr. No. 3.
3
4
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;
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 (‫ﺔ‬‫ )ﺳﻨ‬continues through each
successor. The successors of Muhammad (s.a.w.a.) are on the
tradition (‫ﺔ‬‫ )ﺳﻨ‬of the successors of Eesa (a.s.) and they are twelve in
number. Ameer Al-Momineen (a.s.) was on the tradition (‫ﺔ‬‫ )ﺳﻨ‬of
Maseeh (a.s.).”
107. Oyoon Al-Akhbaar Al-Reza1: 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 (‫ﺛﻮﻥ‬‫ )ﳏﺪ‬after the Messenger of Allah (s.a.w.a.) and Ali Ibn Abi
Talib (a.s.) is amongst them.”
108. Al-Kaafi2: 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 (‫ﺙ‬‫)ﳏﺪ‬.”’ At this Abu Baseer asked him, ‘You heard
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.
1
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.
2
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.
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-Kaafi1: 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-Kaafi2: Abi Hamzah says that I heard Imam Ali Ibn Husain
(a.s.) say, “Surely, Allah created Muhammad and Ali and eleven of
1
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.
2
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.
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-Deen1: Abu Hamzah narrates that Imam Sadeq

(a.s.) said, “There will be twelve Mahdi (guided leaders) from us.”
112. Kamaal Al-Deen2: 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-Deen3: 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
1
Kamaal Al-Deen, vol. 2, pg. 338, Chap. 33, Tr. No. 14; Behaar Al-Anwaar, vol. 36, pg.
398, Chap. 46, Tr. No. 4.
2
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.
3
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.
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-Taraaef1: 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
1
Al-Taraaef, pg. 172, Tr. No. 269; Kasf Al-Astaar, pp. 141-142.
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.)1: 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
1
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.
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-Asar1: 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-Darajaat2: 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 ‫ﺙ‬‫’?ﳏﺪ‬
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 ‫ﺙ‬‫ ﳏﺪ‬and a Prophet.”
1
Muqtazab Al-Asar, pg. 4, Tr. No. 4; Behaar Al-Anwaar, vol. 36, pg. 371, Chap. 41 under
Tr. No. 234.
2
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-Asar1: Hasan Ibn Abu Al-Hasan Al-Basri

narrates directly (‫ﺎ‬‫ )ﻣﺮﻓﻮﻋ‬that 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-Asar2: 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, ‫ ﹶﻥ‬‫ ِﺮﻓﹸﻮ‬‫ﻳﻌ‬ ‫ﺎﻝ‬‫ﻑ ِﺭﺟ‬
ِ ‫ﺍ‬‫ﻋﺮ‬ ‫ﻠﹶﻰ ﺍﻟﹾﺎ‬‫ﻭ ﻋ‬
‫ﻢ‬ ‫ﻫ‬ ‫ﺎ‬‫ﻴﻤ‬ ‫ﺴ‬
ِ ‫ﻼ ِﺑ‬
 ‫ ﹸﻛ‬. He (a.s.) replied, “They are the twelve successors from
3
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.”
1
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.
2
Muqtazab Al-Asar, pg. 48; Al-Ghadeer, vol. 2, pg. 295; Behaar Al-Anwaar, vol. 24, pg.
252, Chap. 62, Tr. No. 14.
3
Surah A’raaf (7): Verse 46
120. Man Laa Yahzoroh al-Faqih1: 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-Hidaayah2: 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-Iqbaal3: 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-Fetan4: Abdullah Ibn Masood narrates that the Messenger
1
Man Laa Yahzoroh al-Faqih, vol. 4, pg. 180, Tr. No. 5408.
2
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
3
Iqbaal Al-Aamaal, pg. 14, Chap. 4 concerning the importance of the first night of the
month of Ramadhaan.
4
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.
of Allah (s.a.w.a.) stated, “There will be twelve caliphs after me

equal to the number of the chiefs (‫ )ﻧﻘﺒﺎﺀ‬of Moosa.”
124. Al-Musnad1: 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-Asar2: 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-Asar3: 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
1
Musnad of Ahmad Ibn Hanbal, vol. 1, pg. 406; Kashf Al-Yaqeen, pg. 118, Chap. 19.
2
41, Tr. No. 122
3
41, Tr. No. 110.
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-Asar1: 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
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-Asar2: 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 (‫ ﺍﺳﺒﺎﻁ‬of Bani Israel).”
1
41, Tr. No. 150.
2
41, Tr. No. 159; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 301.
129. Kefaayah Al-Asar1: 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
1
Chap. 41, Tr. No. 173.
Messenger of Allah (s.a.w.a.), how many Imams will be there after

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-Asar1: The Messenger of Allah (s.a.w.a.) said,

“Charity (‫ )ﺻﺪﻗﻪ‬is 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-Asar2: 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-Asar3: Abu Ayyub Al-Ansari narrates that I

heard the Messenger of Allah (s.a.w.a.) say, “I am the chief of the
1
41, Tr. No. 163.
2
Chap. 41, Tr. No. 178.
3
Chap. 41, Tr. No. 181.
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-Asar1: 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 ﺍﻛﱪ‬is
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
1
Chap. 41, Tr. No. 185.
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-Asar1: 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-Asar2: 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-Asar3: Imraan Ibn Haseen narrates that the
1
Chap. 41, Tr. No. 186.
2
Kefaayah Al-Asar, pg. 111, Chap. 15, Tr. No.4; Behaar Al-Anwaar, vol. 36, pg. 323,
Chap. 41, Tr. No. 180.
3
Chap.. 41, Tr. No. 188.
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-Asar1: 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-Asar2: 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
1
Chap. 41, Tr. No. 189.
2
Chap. 41, Tr. No. 187.
truth and the truth is with them.”
139. Kefaayah Al-Asar1: 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-Asar2: 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-Asar3: Sedaad Ibn Aws narrates that on the day
1
Chap. 41, Tr. No. 197; Al-Insaaf, pg. 57, Tr. No. 158
2
Chap. 41, Tr. No. 198.
3
Kefaayah Al-Asar, p. 180, Chap. 23, Tr. No. 1; Behaar Al-Anwaar, vol. 36, p. 346, Chap.
41, Tr. No. 213
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-Asar1: 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-Asar2: 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-Asar3: 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-Khesaal4: Masruq cites that a person came to (Abdullah)
1
41, Tr. No. 203
2
43, Tr. No. 2
3
41, Tr. No. 223
4
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
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-Manaaqeb1: 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-Fiqh2: 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-Maaref3: 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.”
1
Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, p. 300
2
Al-Kaafi Fi Al-Fiqh by Abu al-Salaah al-Halabi, p. 99
3
Taqreeb Al-Maaref, p. 126
CHAPTER TWO
DOCUMENTED TRADITIONS
CONCERNING THE TWELVE IMAMS (A.S.),
ELABORATING THOSE BROUGHT IN THE
FIRST CHAPTER1
1
It is clear for you that some of the traditions we have brought in the previous chapter
explain the fact that there will be twelve Imams from the Bani Hashim, from the progeny of
the Messenger of Allah (s.a.w.a.). The first of them is Ali (a.s.) and Hazrat Mahdi (a.t.f.s.)
is from them and the last of them. Nine of these will be from the descendants of Imam
Husain (a.s.). The first of them is Ali (a.s.), the second is Hasan (a.s.), the third is Husain
(a.s.), the fourth is Ali Ibn Husain (a.s.) and the seventh from them is from the offspring of
Muhammad Ibn Ali al-Baaqer (a.s.). When these holy and infallible Imams (a.s.) will
depart from this earth, it will be destroyed along with all its inhabitants. These and other
such attributes of the infallible Imams (a.s.) can be found in the following traditions: 49, 62,
66, 70, 71, 72, 74, 75, 76, 77, 78, 80, 81, 82, 83, 86, 87, 88, 89, 90, 91, 94, 95, 97, 98, 102,
105, 106, 107, 108, 109, 110, 113, 115, 117, 118, 120, 121, 125, 126, 127, 128, 129, 131,
132, 133, 134, 135, 136, 137 and 147. They reach to 52 traditions and in this chapter
another 161 will be added, making the sum total to 213 elucidative traditions.
1
149. Yanaabi al-Mawaddah : Abu Tufail Aamir Ibn Waathelah –
he is the last companion of the Prophet to die as per the consensus of
the Ulema – narrates from Ali (a.s.) who said, “The Messenger of
Allah (s.a.w.a.) declared, ‘O Ali! You are my successor. Your war is
my war and your peace is my peace. You are an Imam and the father
of eleven Imams, pure and infallible. From them is the Mahdi, one
who will fill the earth with justice and equity. Then woe unto those
who bear malice against them! O Ali! If a person loves you and your
progeny for the sake of Allah, indeed Allah will raise him with you
and with your progeny while all of you are with me in the highest
levels. You will be the distributor of the Paradise and the Hell. You
will make your lovers enter the Paradise while your enemies will go
to Hell.’”
2
150. Muqtazab al-Asar : Ma’roof Ibn Kharbudh al-Makki narrates
from Abu Tufail Aamir Ibn Waathelah al-Kenaani says that I heard
Ali (a.s.) say, “Every year in the Night of Power (Lailah al-Qadr),
descends on the successors after the Messenger of Allah (s.a.w.a.)
what descends.” He (a.s.) was asked, ‘And who are the successors,
O Ameer al-Momineen?’ He (a.s.) replied, ‘I and eleven of my
3
offspring. They are the Imams, the addressed ones (‫ﺛﻮﻥ‬‫ )ﳏﺪ‬.’ Ma’roof
1
Yanaabi al-Mawaddah, pg. 85, Chap. 16
2
Muqtazab al-Asar, p. 29, Tr. No. 18; Behaar al-Anwaar, vol. 36, pg. 382, Chap. 42, Tr.
No. 9.
3
The term muhaddathoon implies those who converse with the angels but cannot see them
– Translator.
76 .......... Chapter Two: Documented traditions concerning the twelve Imams (a.s.)
says, ‘I met Abu Abdillah, the slave of Ibn Abbas in Mecca and
conveyed to him the contents of this tradition.’ He responded, ‘I
have heard the same tradition from (my master) Ibn Abbas and he
recited ‘And We have not sent down before you any prophet or
messenger or muhaddath”. ‫ﺙ‬‫ﺤﺪ‬  ‫ﻣ‬ ‫ﻭ ﹶﻻ‬ ‫ﻮ ٍﻝ‬ ‫ﺭﺳ‬ ‫ﻭ ﹶﻻ‬ ‫ﻰ‬ ‫ﻧِﺒ‬ ‫ﻦ‬ ‫ﻚ ِﻣ‬
 ‫ﺒ ِﻠ‬ ‫ﻦ ﹶﻗ‬ ‫ﺎ ِﻣ‬‫ﻠﹾﻨ‬‫ﺳ‬‫ﺎ ﺍﹶﺭ‬‫ﻭﻣ‬
And he said, ‘By Allah! They are the Muhaddathoon.’
1
151. Al-Irshaad : Zuraarah narrates that I heard Imam Abu Jafar al-
Baaqer (a.s.) state, “All the twelve Imams from the progeny of
Muhammad are Muhaddath, Ali Ibn Abi Taalib and eleven of his
descendants. The Messenger of Allah (s.a.w.a.) and Ali (a.s.), they
are the two fathers.”
2
152. Kitaab Sulaim Ibn Qais : Sulaim narrates from Ali (a.s.) that
he said, “O Sulaim! Surely, my successors are eleven Imams from
my progeny. All of them are Muhaddathoon.” I asked, ‘O Ameer al-
Momineen! Who are they?’ He (a.s.) replied, “He, my son, Hasan,
and he, my son, Husain.” Then he (a.s.) took the hand of his
grandson Ali Ibn Husain (a.s.) who was then a suckling child and
said, “Then eight descendants from his progeny one after the other.
They are those about whom Allah has promised in His book ‫ﺎ‬‫ﻭﻣ‬ ‫ﺍِﻟ ٍﺪ‬‫ﻭ ﻭ‬
‫ﺪ‬ ‫ﻭﹶﻟ‬ ‘And a father and what he begets.’3 So, the term ‘father’ (in
this verse) implies the Messenger of Allah (s.a.w.a.) and myself and
‘what he begets’ connotes eleven of my successors.’ I asked, ‘O
Ameer al-Momineen! Is it possible for two Imams to be present at
the same time?’ He (a.s.) replied, ‘Yes, except for the fact that one
has to remain silent and not speak till the other dies.’
1
Al-Irshaad, vol. 2, pg. 375, Chap. 19, Tr. No. 5; Kash al-Ghummah, vol. 2, pg. 448
2
Kitaab Sulaim Ibn Qais, pg. 227.
3
Surah Balad (90): Verse 3.
1
153. Faraaed al-Simtain : Abdullah Ibn Abbas narrates that the
Messenger of Allah (s.a.w.a.) said, ‘Surely, my caliphs, my
successors and the proofs of Allah upon the creatures after me are
twelve. The first of them is my brother and the last is my son.’ He
(s.a.w.a.) was asked, ‘O Messenger of Allah (s.a.w.a.)! Who is your
brother?’ He (s.a.w.a.) replied, ‘Ali Ibn Abi Taalib.’ Again he
(s.a.w.a.) was questioned, ‘And who is your son?’ He (s.a.w.a.)
responded, ‘The Mahdi, who will fill the earth with justice and
equality as it would be fraught with injustice and oppression. I
swear by the one Who raised me as a giver of glad tidings with
truth! If only one day remains for the world to come to an end, Allah
will prolong this day till He brings forth in it my son Mahdi. The
Spirit of Allah, Eesa, the son of Maryam, will descend and pray
behind him. The earth will light up with the resplendence of its Lord.
His (Mahdi) government will encompass the east and the west.’
2
154. Faraaed al-Simtain : Abdullah Ibn Abbas narrates that the
Messenger of Allah (s.a.w.a.) said, ‘I am the chief of the messengers
while Ali is the chief of the successors. Surely my successors after
me are twelve, first of them is Ali Ibn Abi Taalib and the last of them
is Al-Qaem (a.s.).’
1
Faraaed al-Simtain, vol. 2, pg. 312, Chap. 61, Tr. No. 562; Kamaal al-Deen, vol. 1, pg.
280, Chap. 24, Tr. No. 27; Yanaabi al-Mawaddah, pg. 447, Chap. 78 (in brief); Ghaayah al-
Maraam, pg. 692, Chap. 141, Tr. No. 6; Behaar al-Anwaar, vol. 51, pg. 71, Chap. 1, Tr. No.
12.
2
Faraaed al-Simtain, vol. 2, pg. 313, Chap. 61, Tr. No. 564; Kamaal al-Deen, vol. 1, pg.
280. Chap. 24, Tr. No. 29; Ghaayah al-Maraam, Chap. 141, Tr. No. 8; Yanaabi al-
Mawaddah, pg. 258 & pg. 445, Chap. 77, & pg. 447, Chap. 78; Behaar al-Anwaar, vol. 36,
pg. 226, Chap. 41, Tr. No. 1; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 64, Tr. No. 31;
Kashf al-Astaar, pg. 74, Section 1.
1
155. Yanaabi al-Mawaddah : Imam Zain al-Aabedin (a.s.) narrates
from his father Sayyed al-Shuhada al-Husain (a.s.) from his father
the chief of the successors Ameer al-Momineen Ali (a.s.) that the
Messenger of Allah (s.a.w.a.) said, ‘The Imams after me are twelve.
The first of them is you O Ali and the last of them is the Qaem
through whom Allah, Mighty and Glorified be He, will conquer the
east and the west.’
2
156. Kamaal al-Deen : Ali (a.s.) narrates that the Messenger of
Allah (s.a.w.a.) said, ‘The Imams after me will be twelve. The first of
them is Ali Ibn Abi Taalib and the last of them is the Qaem. They are
my caliphs, my successors, my friends and the proofs of Allah upon
my nation after me. The one who accepts them is a believer and the
one who denies them is an unbeliever.’
3
157. Al-Amaali of Saduq (a.r.) : Ameer al-Momineen Ali Ibn Abi
Taalib (a.s.) narrates that I requested the Messenger of Allah
(s.a.w.a.), ‘Kindly inform me of the number of Imams after you.’ He
(s.a.w.a.) replied, ‘O Ali! They are twelve. The first of them is you
and the last of them is the Qaem.’
4
158. Meah Manqebah : Ibn Abbas narrates that I heard the
1
Yanaabi al-Mawaddah, pg. 492-493, Chap. 94; Kamaal al-Deen, vol. 1, pg. 282, Chap. 24,
Tr. No. 35; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 65, Tr. No. 34; Al-Amaali of Saduq
(a.r.), pg. 97, Majlis No. 23, Tr. No. 9; Al-Manaaqeb of Ibn Shahr Ashob, vol. 1, pg. 298;
Rawzah al-Waaezin, vol. 1, pg. 102.
2
Kamaal al-Deen, vol. 1, pg. 259, Chap. 24, Tr. No. 4; Oyoon Akhbaar al-Reza (a.s.), vol.
1, pg. 59, Tr. No. 28, Chap. 6; Kefaayah al-Asar, pg. 145, Chap. 23, Tr. No. 2; Behaar al-
Anwaar, vol. 36, pg. 244, Chap. 41, Tr. No. 57; Al-Insaaf, pg. 323, Tr. No. 296; Munaar al-
Huda, pg. 369.
3
Al-Amaali of Saduq (a.r.), Majlis No. 91, Tr. No. 10; Behaar al-Anwaar, vol. 36, pg. 232,
Chap. 41, Tr. No. 15.
4
Meah Manqebah, pg. 71, Manqebah No. 41; Al-Yaqeen, pg. 60; Behaar al-Anwaar, vol.
36, pg. 263, Chap. 41, Tr. No. 84.
Messenger of Allah (s.a.w.a.) say, ‘O people! Know that for Allah

there is a door. One who enters it will be safe from the hell-fire and
the great fear (‫)ﺍﻟﻔﺰﻉ ﺍﻻﻛﱪ‬.’ At this, Abu Saeed al-Khudri stood up
and requisitioned, ‘O Messenger of Allah (s.a.w.a.)! Guide us to this
door that we may recognise it.’ He (s.a.w.a.) responded, ‘He is Ali
Ibn Abi Taalib, the chief of the successors, the leader of the
believers, the brother of the Messenger of Lord of the worlds
(s.a.w.a.) and his caliph on the people, all of them. O people!
Whoever loves to fasten to the strong rope, which will never split,
must hold on to the mastership (‫ )ﻭﻻﻳﺔ‬of Ali Ibn Abi Taalib (a.s.)
because his mastership is my mastership and his obedience is my
obedience. O people! Whoever desires to take Allah and His
messenger as his master, he must follow Ali Ibn Abi Taalib (a.s.)
and the Imams from my progeny for surely, they are the treasurers
of my knowledge.’
Here Jaaber Ibn Abdullah Ansari stood up and enquired, ‘O

Messenger of Allah (s.a.w.a.)! What is the number of these Imams?’
He (s.a.w.a.) replied, ‘O Jaaber! May Allah have mercy on you, you
have asked me about Islam, the whole of it. Their number is equal to
the number of months and these with Allah are twelve months in the
Book of Allah (since) the day He created the heavens and the earth.
Their number is equal to the number of the springs that gushed for
Moosa Ibn Imraan (a.s.) when he struck the stone with his staff and
their gushed twelve springs from it. Their number is equal to the
chiefs of Bani Israel. Allah the High says, ‫ﺎ‬‫ﺜﹾﻨ‬‫ﻌ‬‫ﻭ ﺑ‬ ‫ﺍﺋِﻴ ﹶﻞ‬‫ﺑﻨِﻰ ﺍِﺳﺮ‬ ‫ﻕ‬
 ‫ﻴﺜﹶﺎ‬ ‫ﷲ ِﻣ‬
ُ ‫ﺧ ﹶﺬ ﺍ‬ ‫ﺪ ﹶﺍ‬ ‫ﻭﹶﻟ ﹶﻘ‬
‫ﺎ‬‫ﺒ‬‫ﻘِﻴ‬‫ﺮ ﻧ‬ ‫ﺸ‬
 ‫ﻋ‬ ‫ﻢ ِﺍﺛﹾﲎ‬ ‫ﻬ‬ ‫ﻨ‬ ‫‘ ِﻣ‬And indeed We took the covenant from the Bani
Israel and raised from them twelve chiefs.’ So, O Jaaber, the
Imams are twelve. First of them is Ali Ibn Abi Taalib (a.s.) and the
last of them is al-Qaem al-Mahdi (a.t.f.s.).’
1
159. Al-Ikhtesaas : Ibn Abbas narrates that the Messenger of Allah
(s.a.w.a.) declared, “The remembrance of Allah, Mighty and
Glorified be He, is worship, my remembrance is worship, the
remembrance of Ali is worship and the remembrance of the Imams
from his progeny is worship. I swear by the One Who raised me with
prophethood and made me the best of creatures! Surely my
successor is the most superior of all the successors. Indeed, he is the
proof of Allah upon His servants and His caliph upon His creation.
From his progeny are the guided Imams after me. Due to them,
Allah restrains the punishment from the people of the earth and
prevents the sky from falling on the earth. Due to them He prevents
the mountains from being moved, through them He provides
rainwater to His creation and causes the growth of vegetation. They
are the true friends of Allah and my real caliphs. Their number is
equal to the number of the months and these are twleve. Their
number is equal to the number of the chiefs of Moosa Ibn Imraan
(a.s.).” Then he (s.a.w.a.) recited the following verse, ‫ﺕ‬ ِ ‫ﺂ ِﺀ ﺫﹶﺍ‬‫ﺴﻤ‬
 ‫ﺍﻟ‬‫ﻭ‬
2
‫ﺝ‬
ِ ‫ﻭ‬ ‫ﺮ‬‫‘ ﺍﹾﻟﺒ‬I swear by the mansions of the stars.’ Then he (s.a.w.a.)
said, “O son of Abbas! Do you think that when Allah swears by the
sky the bearer of constellations, does He only imply the sky and its
constellations?” I asked, ‘Then what is it, O Messenger of Allah
(s.a.w.a.)?’ He (s.a.w.a.) retorted, “As for the sky, it’s me. And as for
the constellations, they imply the Imams after me. The first of them
is Ali and the last of them is Mahdi (a.s.).”
3
160. Al-Ghaibah of No’maani : Ameer al-Momineen (a.s.) narrates
1
Al-Ikhtesaas, pg. 223, Chap. 71; Behaar al-Anwaar, vol. 36, pg. 370, Chap. 41, Tr. No.
234.
2
Surah Buruj (85): Verse 1.
3
Al-Ghaibah of No’maani, pg. 92, Chap. 4, Tr. No. 23; Al-Ghaibah of Shaikh Tusi (a.r.),
pg. 135, Tr. No. 99; Behaar al-Anwaar, vol. 36, pg. 259, Chap. 41, Tr. No. 78 and pg. 281,
Chap. 41, Tr. No. 101.
that the Messenger of Allah (s.a.w.a.) told me, “O Ali! The rightly
guided, infallible Imams from your progeny are eleven. You are the
first of them and the last of them will bear the same name as that of
mine. When he emerges, he will fill the earth with justice as it would
be filled with injustice and oppression. A man will come to him
while the wealth is hoarded near him and implore, ‘O Mahdi! Grant
me.’ He will reply, ‘Take (as much as you like)’.”
1
161. Yanaabi al-Mawaddah : Ali Ibn Moosa ar-Reza (a.s.) narrates
on the authority of his forefathers reaching to Ali Ibn Abi Taalib
(a.s.) who quotes the Messenger of Allah (s.a.w.a.), “Allah has not
created any creature more superior and more honoured in front of
Him than me.” Ali (a.s.) asked, “O Messenger of Allah (s.a.w.a.)!
Are you superior or Jibraeel?” He (s.a.w.a.) responded, “O Ali!
Surely Allah, Blessed and High Be He has granted His messengers
superiority over the close angels and granted me superiority over all
the prophets and messengers. After me superiority is for you and for
the Imams from your progeny after you. O Ali! Surely the angels are
our servants and the servants of our lovers. These angels are those
who carry the throne (‫ )ﻋﺮﺵ‬and are around it, glorifying Allah with
His praise and seeking forgiveness for those who believe in our
mastership. O Ali! If we were not there, Allah would not have
created Adam, Hawwa, Paradise, Hell, Sky and Earth. Then how we
are not superior to the angels while we have preceded them in the
recognition of our Lord, His glorification, His praise and His
holiness? For certainly, the first thing that Allah, Mighty and
Glorified be He, created were our souls and He made them speak
1
Yanaabi al-Mawaddah, pg. 485, Chap. 93; Kamaal al-Deen, vol. 1, pg. 254, Chap. 23, Tr.
No. 4; Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 262, Chap. 22, Tr. No. 22; Elal al-Sharaae,
pg. 13; Behaar al-Anwaar, vol. 26, pg. 335, Chap. 8, Tr. No. 1 and vol. 57, pg. 303, Chap.
39, Tr. No. 16.
about His Oneness and His Praise. Thereafter, He created the

angels. When they saw our souls in the form of one light, they were
overawed with our affair. Immediately, we glorified Allah (‫ )ﺗﺴﺒﻴﺢ‬that
the angels may know that we are created and that surely He, the
High, is transcendent of our attributes. The angels emulated our
glorification and purified Allah from our attributes. When the angels
observed the greatness of our position, we declared ‘there is no god
but Allah’ (‫ﻠﻴﻞ‬) that they may know that there is no god except Allah
and that we are His servants and not gods who are to be worshipped
with Him or other than Him. When they witnessed the loftiness of
our state, we said, ‘Allah-o-Akbar’ (‫ )ﺗﻜﺒﲑ‬that the angels be informed
that Allah is the Greatest and no creature can attain a lofty position
but through Him. When they saw what Allah has made for us from
the might and the strength, we confessed, ‘There is no power or
strength except that of Allah’ ‫ﻮ ﹶﺓ ِﺍ ﱠﻻ ﺑِﺎﷲ‬ ‫ﻭ ﹶﻻ ﻗﹸ‬ ‫ﻮ ﹶﻝ‬ ‫ﺣ‬ ‫ ﹶﻻ‬that the angels may
know that there is no power and strength except that of Allah. When
they witnessed the bounties that Allah has conferred on us and our
obedience, which He has made obligatory for His creatures, we
praised Allah (‫ )ﲢﻤﻴﺪ‬that the angels may become aware that all
praise is for Allah on His bounties. The angels said, ‘All praise is
for Allah.’ So, through us, they receive guidance to the recognition
of Allah’s Oneness, Glorification, Greatness, Praise, etc. And surely
Allah, Blessed and High be He, created Adam (a.s.) and placed us in
his offspring. Then how we are not superior to the angels while they
all prostrated before Adam? When I was taken to the heavens during
ascension (me’raj), Jibraeel said the Azaan and the Iqaamah twice
and requested, ‘Go ahead, O Muhammad!’ I asked, ‘Should I go
ahead of you O Jibraeel?’ ‘Yes. Surely Allah, Blessed and High Be
He, made His prophets superior to all His angels. He has granted
special superiority to you over all of them.’ So, I went ahead, led the
prayers (with the angels behind me) and am not proud about it.
When I reached to the veils of light, Jibraeel implored again, ‘Go

ahead, O Muhammad!’ And he stepped behind me. I asked, ‘O
Jibraeel! Are you forsaking me in such a place?’ He retorted, ‘O
Muhammad! This is my limit, which Allah has defined for me. If I
exceed it, my wings will be burnt on account of the transgression of
the orders of my Lord, Majestic is His Majesty.’ The veil of light was
removed for me; I reached till where Allah pleased, to the loftiness
of His kingdom. Then I was called out, ‘O Muhammad! You are my
servant and I am your Lord. Then worship only Me and rely only on
Me. I created you from My Light. You are My messenger to My
creation and My proof upon My creatures. I created My paradise
for you and for the one who follows you. I created My hell for the
one who opposses you. I made My honour obligatory for your
successors.’ I asked, ‘O Lord! Who are my successors?’ It was said,
‘O Muhammad! Your successors are transcribed on the canopy of
My Throne (arsh).’ I looked and I saw twelve lights and in each
light there was a green line on which was the name of one of my
successors. The first of them was Ali and the last of them was the
Qaem al-Mahdi.’ I enquired, ‘O Lord! Are these my successors after
me?’ I was told, ‘O Muhammad! These are My friends, My lovers,
My chosen ones and My proofs upon My creatures after you. They
are your successors. By My Might and My Majesty! Certainly I will
clean the earth of injustice with the last of them, al-Mahdi. I will
make him rule the east of the earth and its west and make the wind
subservient to him. I will make him dominate the skies and overcome
the causes. I will help him with My army and assist him with My
angels till My call is prevalent and the creatures gather on My
Oneness (tauheed). Thereafter, I will prolong his kingdom and will
alternate my friends as the rulers of the earth one after the other till
the day of judgement.”
1
162. Yanaabi al-Mawaddah : A lengthy tradition narrated from
Al-Manaaqeb from Abu Tufail Aamir Ibn Waathelah in the incident
of the arrival of a Jew of Madina to Ali (a.s.) and his questions from
him. (The Jew) asked, ‘Inform me as to how many Imams will be in
this (Muslim) Ummah after its Prophet (s.a.w.a.)? And inform me
about the position of Muhammad, where is he in Paradise? And
inform me who will stay with him in Paradise?’
Ali (a.s.) replied, “After its Prophet, this Ummah will have twelve
Imams. Whoever opposes them (Imams) will not harm them.”
Jew: You have spoken the truth.
Ali (a.s.): Muhammad (s.a.w.a.) is placed in Jannah Al-Adn in

Paradise, which is centrally located, is its highest position and is
closest to the Throne of the Beneficent, Majestic be His Majesty.
Ali (a.s.): And as for those who will stay with him in Paradise, then
these are the twelve Imams, first of them is me and the last of them is
the Al-Qaem Al-Mahdi.
Ali (a.s.): Ask anything that you desire.
Jew: Inform me as to how much will you live after your Prophet and
will you die a natural death or will you be martyred?
Ali (a.s.): I will live after him (s.a.w.a.) for thirty years and this-
indicating towards his beard- will be dyed with this- pointing to his
1
Yanaabi al-Mawaddah, pg. 443, Chap. 76
head (i.e. prophesying his martyrdom).
Jew: I witness that there is no god but Allah and I witness that
Muhammad is the Messenger of Allah (s.a.w.a.). I also witness that
surely you are the successor of the Messenger of Allah (s.a.w.a.).
1
163. Sharh-o-Ghaayah al-Ahkaam : Abu Abdillah al-Husain Ibn
Ali Ibn Abi Taalib (a.s.) said, “From us are the twelve guided
(Imams). First of them is Ali Ibn Abi Taalib (a.s.) and the last of
them is Al-Qaem (a.s.)”.
2
164. Rauz al-Jenaan Fi Tafseer al-Quran : The Messenger of
Allah (s.a.w.a.) declared, “The Imams after me are twelve. First of
them is Ali, the fourth of them is Ali, the eighth of them is Ali, the
tenth of them is Ali and the last of them is Mahdi.”
3
165. Al-Manaaqeb : Imam Sadeq (a.s.) cites on the authority of the
Messenger of Allah (s.a.w.a.), who said, “Surely Allah, the High,
has taken my covenant and the covenant of the twelve Imams after
me. They are the proofs of Allah upon His creatures. The twelfth of
them is al-Qaem, through whom Allah will fill the earth with justice
and equality as it would be fraught with injustice and tyranny.”
4
166. Faraaed al-Simtain : Asbagh Ibn Nubaatah narrates on the
1
Kashf al-Astaar, pg. 109, Section 1 narrating from Sharh-o-Ghaayah al-Ahkaam
2
Rauz al-Jenaan, vol. 9, pg. 240 under the exegesis of Surah Taubah, Verse 36
3
Al-Manaaqeb of Ibn Shahr al-Ashob, vol. 1, pg. 283
4
Faraaed al-Simtain, vol. 2, pg. 132, Chap. 31, Tr. No. 430 & pg. 313, Chap. 61, Tr. No.
563; Al-Manaaqeb by Ibn Shahr Aashob, vol. 1, pg.209; Kamaal al-Deen, vol.1, pg. 280,
Chap. 24, Tr. No. 28; Oyoon-o-Akhabaar al-Reza (a.s.), vol.1, pg. 64, Chap. 6, Tr. No. 30;
Kefaayah al-Asar, pg. 19, Chap. 1, Tr. No. 4; Behaar al-Anwaar, vol. 36, pg. 286, Chap. 41,
Tr. No. 50 & 108; Yanaabi al-Mawaddah, pg. 258 narrating from Mawaddah al-Qurbaa;
Al-Seraat al-Mustaqeem, vol. 2, pg. 110
authority of Abdullah Ibn Abbas, who says, ‘I heard the Messenger

of Allah (s.a.w.a.) say, “I, Ali, Hasan, Husain and nine descendants
of Husain are purified and infallible.”’
1
167. Kefaayah al-Asar : Abu Saeed al-Khudri narrates that I heard
the Messenger of Allah (s.a.w.a.) say, “My Ahle Bait (a.s.) are (a
cause of) protection for the people of the earth like the stars are for
the inhabitants of the skies.” He was asked, ‘O Messenger of Allah
(s.a.w.a.)! The Imams after you are from your Ahle Bait (a.s.)?’ He
(s.a.w.a.) replied, “Yes. The Imams after me are twelve, of which
nine will be from the offspring of Husain (a.s.), trustees and
infallible. From us is the Mahdi of this Ummah. Beware! Surely they
are my Ahle Bait (a.s.) and my progeny, from my flesh and my
blood. Those who will hurt me concerning them, I will not intercede
to Allah on their behalf (on the day of judgement).”
2
the Messenger of Allah (s.a.w.a.) say, “The Imams after me are
twelve, nine of them are from the descendants of al-Husain (a.s.)
and the Mahdi is from them.”
3
169. Kefaayah al-Asar : Ataa narrates that we visited Abdullah Ibn
Abbas at Taaef during the illness in which he expired. We were a
group of thirty people from the elders of Taaef. He looked very frail.
We did salaam to him and sat down. He asked me, ‘O Ataa! Who
are these people with you?’ I replied, ‘They are the elders of this
1
Kefaayah al-Asar, pg. 29, Chap. 3, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 291; Chap.
41, Tr. No. 114
2
41, Tr. No. 121
3
41, Tr. No. 109
city. Among them are Abdullah Ibn Salmah Ibn Hazrami al-Taaefi,
Ammarah Ibn Abi al-Ajlah and Thaabit Ibn Maalik. So I enumerated
them for him one by one. Thereafter, they came forward and said to
him, ‘O cousin of Allah’s Messenger (s.a.w.a.)! Surely you have
seen the Messenger of Allah (s.a.w.a.) and heard from him what you
heard. Then inform us about the dispute of this Ummah as some
have given preference to Ali (a.s.) over others, while some have
placed him after three (caliphs).’ Ibn Abbas sighed and said, ‘I heard
the Messenger of Allah (s.a.w.a.) say, ‘Ali is with Truth and Truth is
with Ali. He is the Imam and the Caliph after me. So, whoever
fastens unto him, will be successful and saved. And whoever turns
away from him, will stray and be deviated. Nay! (After my death) he
will shroud me, give bath to my corpse and pay off my debts. He is
the father of my two grandsons, al-Hasan and al-Husain. There will
be nine Imams from the offspring of Husain and from us is the
Mahdi of this nation.’
At this Abdullah Ibn Salmah Hazrami asked him, ‘O cousin of

Allah’s Messenger! Why have you not introduced these things to us
before?’ He replied, ‘By Allah! Indeed I have conveyed to you what
I had heard and advised you. But you don’t like those who advise.’
Then he continued, ‘O servants of Allah! Fear Allah like the one
who takes lessons while he is prepared, really dreads, proceeds
slowly, is inclined towards seeking and fears from fleeing. Then act
for your hereafter before your death comes upon you and fasten to
the strong rope from the progeny of your Prophet (s.a.w.a.). For
surely, I have heard him (s.a.w.a.) say, ‘He who fastens to my
progeny after me, will be from the successful ones’.’ Then he (Ibn
Abbas) started wailing. People asked, ‘Why are you crying while
you enjoy such a high status near the Messenger of Allah (s.a.w.a.)?’
He told me, ‘O Ataa! I am crying for two things: The fear of the one
who sees things at the time of death and the separation of the loved
ones.’ Thereafter, the people dispersed and he told me, ‘O Ataa!
Hold my hand and take me to the courtyard of the house.’ I and
Saeed held his hands and took him to the courtyard, where he raised
his hands towards the sky and said, ‘O Allah! Surely I seek
closeness to you through Muhammad and his progeny. O Allah!
Surely I seek closeness to you through the mastership of (my)
teacher, Ali Ibn Abi Taalib.’ He kept repeating these prayers till he
fell on the ground. We waited for a while, after which we picked
him up but he was dead (may Allah have mercy on him).’
1
170. Kefaayah al-Asar : Abu Hurairah narrates that I asked the
Messenger of Allah (s.a.w.a.) concerning the saying of Allah, ‫ﺎ‬‫ﻠﹶﻬ‬‫ﻌ‬‫ﻭ ﺟ‬
‫ ﹶﻥ‬‫ﻮ‬‫ ِﺟﻌ‬‫ﻳﺮ‬ ‫ﻢ‬ ‫ﻌ ﱠﻠﻬ‬ ‫ﻋ ِﻘﺒِﻪ ِﻟ‬ ‫ﻰ‬ ‫ﻴ ﹰﺔ ِﻓ‬‫ﺎ ِﻗ‬‫ﻤ ﹰﺔ ﺑ‬ ‫ ﹶﻛ ِﻠ‬And he made it a word to continue in his
2
posterity that they may return. He (s.a.w.a.) replied, “He (Allah)
has placed Imamat in the progeny of Husain (a.s.). Nine of the
Imams will emerge from his offspring and from them is the Mahdi
(a.t.f.s.) of this nation.” Then he (s.a.w.a.) warned, “If a person
stands on one feet between the Rukn and the Maqaam (-e-Ibraheem)
but dies in a state bearing hatred against my Ahle Bait (a.s.), he will
enter the fire.”
3
171. Kefaayah al-Asar : Umar Ibn Khattaab narrates that I heard
the Messenger of Allah (s.a.w.a.) say, “O people! Certainly, I am
about to depart from you and surely you will meet me at the Hauz
(pond of Kausar), whose breadth is like the distance between San’aa
(in Yemen) to Basraa. In it are silver goblets equal to the number of
1
Kefaayah al-Asar, pg. 86, Chap. 10, Tr. No. 3; Behaar al-Anwaar, vol. 36, pg. 315, Chap.
41, Tr. No. 160; Manaaqeb of Ibn Shahr Aashob, vol. 4, pg. 46
2
Surah Zukhruf (43): Verse 28
3
41, Tr. No. 165
stars. Surely, I will ask you as to how you have dealt with my will
concerning the two weighty things (Saqalain). Thus, beware as to
how you treat them after me. The greater heavy thing is the Book of
Allah, whose one side is in the hands of Allah and another is in your
hands. Therefore, fasten unto it and do not distort it. (The second is)
my progeny, my Ahle Bait (a.s.), for indeed, the Gracious, the
Knower has informed me that these two will not separate from each
other till they meet me at the Hauz.” I (Umar) asked, ‘O Messenger
of Allah (s.a.w.a.)! Who is your progeny?’ He (s.a.w.a.) replied,
“My Ahle Bait (a.s.) from the children of Ali (a.s.) and Fatema
(s.a.), of which nine righteous Imams from the offspring of Husain
(a.s.), are my progeny. They are from my flesh and my blood.”
1
172. Al Manqebah al Meah : Ameer al-Mumineen (a.s.) says, “By
Allah! Indeed the Messenger of Allah (s.a.w.a.) appointed me as his
successor in his nation. So, I am the proof of Allah upon them after
him. My mastership is obligatory on the inhabitants of the heavens
like it is on the people of the earth. Surely, the angels discuss my
virtues and this is their glorification (‫ )ﺗﺴﺒﻴﺢ‬with Allah. O people!
Follow me that I guide you to the path of guidance and do not stray
right or left, lest you be misguided. I am the successor of your
prophet, his heir, the Imam of the believers, their master and their
chief. I am the leader of my followers to Paradise and I will drag my
enemies to hell. I am the sword of Allah upon His enemies and His
mercy on His friends. I am the owner of the pond of the Messenger
of Allah (s.a.w.a.), his flag, his station and his intercession. I,
Hasan, Husain and nine from the progeny of Husain are the caliphs
of Allah in His earth, His trustees upon His revelation, the Imams of
the Muslims after their prophet (s.a.w.a.) and the proofs of Allah
1
Al Manqebah al Meah, 32nd Manqebah, pg. 59; Al-Istinsaar, pg. 21.
upon His creatures.”

1
173. Kefaayah al-Asar : Zaid Ibn Arqam narrates that I heard the
Messenger of Allah (s.a.w.a.) say to Ali (a.s.), “You are the Imam
and the successor after me. Your two sons are my grandsons, the
two Imams and the leaders of the youth of Paradise. Nine from the
offspring of Husain are the infallible Imams and from them is the
Qaem of us Ahle Bait (a.s.).” Then he (s.a.w.a.) said, “O Ali! There
are no riders on the day of judgement except the four of us.” At this
juncture, a person from the Ansaar stood up and asked, ‘May my
father and my mother be sacrificed for you, O Messenger of Allah
(s.a.w.a.)! Who are they?’ He (s.a.w.a.) retorted, “I will be on
Allah’s carrier Buraaq, my brother Saleh (the prophet) will be on
Allah’s she-camel which was slayed, my uncle Hamzah will be on
my she-camel al-Azbaa and my brother Ali will be on a she-camel
from the camels of paradise. In his hand, will be the standard of
praise (lewaa al-hamd). He will call out ‘There is no god except
Allah, Muhammad is the Messenger of Allah.’ (On seeing him) the
humans will proclaim, ‘He is not but a proximate angel or a sent
prophet or a carrier of the Arsh.’ An angel from beneath the Arsh
will reply to them, ‘O people! He is neither a proximate angel nor a
sent prophet nor a carrier of the Arsh. He is the most truthful ( ‫ﻳﻖ‬‫ﺼﺪ‬
 ‫ﺍﻟ‬
‫)ﺍﻻﻛﱪ‬, the greatest distinguisher (‫)ﺍﻟﻔﺎﺭﻭﻕ ﺍﻻﻋﻈﻢ‬, Ali Ibn Abi Taalib
(a.s.).”
2
174. Kefaayah al-Asar : Zaid ibn Arqam narrates that I heard the
Messenger of Allah (s.a.w.a.) say to Ali Ibn Abi Taalib (a.s.), “You
1
Kefaayah al-Asar, pg. 100, Chap. 13, Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 319,
Chap. 41, Tr. No. 17; Taarikh-e-Baghdad, vol. 11, pg. 112, Tr. No. 5805 and vol. 13, pg.
122, Tr. No. 7106; Kanz al-Ummaal, vol. 13, pg. 153, Tr. No. 36478
2
Chap. 41, Tr. No. 172.
are the chief of the successors and your two sons are the leaders of
the youth of paradise. From the progeny of Husain, Allah, Mighty
and Glorified be He, will bring out nine Imams. After I die, a group
of people will bear hatred against you in their hearts, deprive you of
your rights and join forces against you.”
1
175. Kefaayah al-Asar : Usmaan Ibn Affaan narrates that his father
said to him, ‘I heard the Messenger of Allah (s.a.w.a.) say, “The
Imams (a.s.) after me are twelve, nine are from the progeny of
Husain (a.s.). From us is the Mahdi of this nation. Whoever fastens
unto them after me then indeed he has fastened to the rope of Allah
and whoever leaves them then he has left Allah.”
2
176. Kefaayah al-Asar : Abi Amaamah cites on the authority of the
Messenger of Allah (s.a.w.a.), “The Imams after me are twelve. All
of them will be from Quraish. Nine will be from the offspring of
Husain (a.s.) and the Mahdi (a.t.f.s.) is from them.”
3
177. Kefaayah al-Asar : Ammaar (al-Yaasir) recounts, ‘When the
Messenger of Allah (s.a.w.a.) was about to die, he called Ali (a.s.)
and had a lengthy secretive conversation with him. Thereafter, he
(s.a.w.a.) remarked, “O Ali! You are my successor and my heir.
Indeed, Allah has granted you my knowledge and my understanding.
After I die, some people will bear hatred against you in their hearts
and usurp your right.” On hearing this, Fatemah (a.s.) started crying
and so did Hasan and Husain (a.s.). He (s.a.w.a.) enquired, “O chief
1
41, Tr. No. 166.
2
Chap. 41, Tr. No. 175.
3
Chap. 41, Tr. No. 184.
of the womenfolk! Why do you cry?” She (a.s.) expressed, “O my

father! I fear destruction after you.” He (s.a.w.a.) consoled, “I give
you glad-tidings O Fatemah! You will be the first of the Ahle Bait
(a.s.) to meet me. So, neither cry nor grieve. You are the chief of the
women of paradise, your father is the chief of the prophets, your
cousin is the chief of the successors and your two sons are the chiefs
of the youth of paradise. From the offspring of Husain (a.s.), Allah
will bring out nine pure and infallible Imams. And from us is the
Mahdi (a.t.f.s.) of this nation.”
Then he (s.a.w.a.) turned to Ali (a.s.) and informed, “O Ali! None

will bathe me and shroud me but you.” Then Ali (a.s.) asked, “O
Messenger of Allah (s.a.w.a.)! Who will hand me the water (while I
bathe you)? For surely, you are heavy and I cannot change your
positions (during the bath) singlehandedly.” He (s.a.w.a.) replied,
“Surely, Jibraeel will be with you and Fazl will hand over water to
you.”’
He (Ammaar) continues, ‘When the Messenger of Allah (s.a.w.a.)

expired, Fazl was handing over the water during the ceremonial bath
while Jibraeel helped Ali (a.s.). When the bathing and shrouding
was complete, Abbas (Prophet’s uncle) came to Ali (a.s.) and said,
“O Ali! The people have gathered to bury the Prophet (s.a.w.a.) in
the graveyard of Baqi and one person is leading them.” Ali (a.s.)
came out to the people and said, “O people! Certainly, the
Messenger of Allah (s.a.w.a.) was our leader, in life as well as in
death. Are you aware that the Messenger of Allah (s.a.w.a.) has
cursed the one who performs salaat on the graves, who takes
another god with Allah, who breaks his dentures and ruptures his
gums.” They replied, ‘The affair is in your hands; do as you like.’
He (a.s.) said, “Then I am burying the Messenger of Allah (s.a.w.a.)
in the piece of land where he expired”.’ Ammaar says, ‘He stood on

the door and performed the funeral prayers. Thereafter, he ordered
the people to perform the prayers in groups of ten and leave.’
1
178. Kefaayah al-Asar : Sa’d Ibn Maalik says that the Messenger
of Allah (s.a.w.a.) said, “O Ali! You are unto me as Haroon was to
Moosa (a.s.) except that there is no prophet after me. You will repay
my debts and fulfil my promises. You will fight after me for the
exegesis of the Quran like I battled for its revelation. O Ali! Your
love is faith and bearing malice against you is hypocrisy. Indeed, the
Gracious, the Knower has informed me that nine infallible and pure
Imams (a.s.) will emerge from the progeny of Husain (a.s.). From
them is the Mahdi (a.t.f.s.) of this nation who will establish religion
in the last era just as I did it in the beginning.”
2
179. Kefaayah al-Asar : Imam Hasan Ibn Ali (a.s.) narrates that the
Messenger of Allah (s.a.w.a.) said, “Certainly, twelve Imams will
rule this affair (Islam) after me. Nine will be from the progeny of
Husain (a.s.). Allah will grant them my knowledge and my
understanding. Those who hurt me concerning them, Allah will
prevent my intercession from reaching unto them.”
3
180. Kefaayah al-Asar : Moosa Ibn Abd Rabbeh says that I heard
Husain Ibn Ali (a.s.) say in the Mosque of the Prophet (s.a.w.a.),
during the lifetime of his father (a.s.), ‘I heard the Messenger of
Allah (s.a.w.a.) stake, “The first thing that Allah, Mighty and
1
Chap. 41, Tr. No. 190
2
Chap. 41, Tr. No. 202; Al-Insaaf, pg. 140, Tr. No. 180.
3
Chap. 41, Tr. No.207; Al-Insaaf, pg. 304, Tr. No. 283
Glorified be He, created were His curtains. Then, He wrote on its

pillars, ‘There is no god but Allah, Muhammad is the Messenger
of Allah, Ali is his successor’. Thereafter, Allah created the Tablet
(lauh) and wrote on its sides, ‘There is no god but Allah,
Muhammad is the Messenger of Allah, Ali is his successor’. So,
whoever thinks that he loves the Prophet (s.a.w.a.) but does not love
the successor (Ali), then indeed he has lied. And whoever thinks that
he recognises the Prophet (s.a.w.a.) but does not recognise the
successor, then again he has disbelieved. Then he (s.a.w.a.) said,
‘Know that my Ahle Bait (a.s.) are source of security for you, then
love them for the sake of my love and fasten unto them that you may
never be deviated.’ He (s.a.w.a.) was asked, ‘Who are your Ahle
Bait (a.s.), O Prophet of Allah?’ He (s.a.w.a.) responded, ‘Ali, my
two grandsons and nine descendants from the progeny of Husain.
They are the Imams, trustees and infallible. Beware! They are my
Ahle Bait (a.s.) and my progeny, from my flesh and my blood.”’
1
181. Kefaayah al-Asar : Abu Hamzah Sumaali narrates from Abu
Khaled Kaabuli from Imam Ali Ibn Husain (a.s.) from his father
Husain Ibn Ali (a.s.), who said, “I went to the Messenger of Allah
(s.a.w.a.) while he was in deep thought and sorrowful. I asked, ‘O
Messenger of Allah (s.a.w.a.)! What are you thinking so deeply
about?’ He replied, ‘Son! Ruh al-Ameen (Jibraeel) came to me and
informed, ‘O Messenger of Allah! The High, the Highest (Allah)
conveys salutations to you and says, ‘Indeed I am about to bring
your Prophethood to an end and your life to an end. Thus, hand over
the greatest name (‫)ﺍﻻﺳﻢ ﺍﻻﻛﱪ‬, the heritage of knowledge and the
effects of the knowledge of Prophethood to Ali Ibn Abi Taalib. For
certainly, I don’t leave the earth except in it is a learned man
1
through whom My obedience is known and My mastership is

recognised. Surely, I did not cut off the knowledge of Prophethood
from the Unseen from your progeny just as I did not terminate it
from the progenies of the Prophets between you and your father
Adam (a.s.).’ I (Husain) asked, ‘O Messenger of Allah (s.a.w.a.)!
Who will rule over this affair after you?’ He (s.a.w.a.) replied, ‘Your
father Ali Ibn Abi Taalib (a.s.), my brother and my caliph. After Ali,
Hasan will rule and you will follow him. Thereafter, there will be
nine descendants from your offspring and altogether, twelve Imams
will rule this affair. Finally, our Qaem will rise and fill the earth
with justice and equality, as it would be fraught with injustice and
oppression. He (the Qaem) will cure the hearts of the believers from
his followers.”
1
182. Kefaayah al-Asar : Umm Salmah (r.a.) narrates that the
Messenger of Allah (s.a.w.a.) used to say, “The Imams after me are
(twelve) equal to the number of the chiefs of Bani Israel. Of these,
nine will be from the descendants of Husain. Allah will grant them
my knowledge and my understanding. So woe unto those who bear
grudge against them!”
2
183. Kefaayah al-Asar : Umm Salmah (r.a.) recounts that the
Messenger of Allah (s.a.w.a.) said to Ali (a.s.), “Surely Allah,
Blessed and High be He, has granted you the love of the destitute
and the weak. So you are satisfied with them being your brothers
and they are satisfied with you as their Imam. Congratulations to
you and to the one who loves you and testifies in you and woe unto
1
41, Tr. No.215; Al-Seraah al-Mustaqeem, vol. 2, pg. 122, Chap. 10, Section 4
2
the one who bears hatred against you and denies you. O Ali! I am
the city of knowledge and you are its gate. No city is approached but
through its gate. O Ali! Your lovers are those who turn to Allah and
protect (their faith). Your followers are those who are unkempt and
in rags (implying the very poor). If I ever swear on Allah, I will do
so in good faith. O Ali! Your brothers will rejoice in four places:
• When their souls are captured, and you and I will be their
witness.
• During questioning in their graves.
• At the Hauz, and
• On the Seraat
O Ali! War with you is war with me and war with me is war with
Allah. Whoever is at peace with you, is at peace with me, and
whoever is at peace with me, is at peace with Allah. O Ali! Give
tidings to your Shias that certainly Allah is satisfied with them and
satisfied with you being their leader and they are satisfied being
your follower. O Ali! You are the master of the believers and the
leader of the simple, handsome ones. You are the father of my two
grandsons and the father of the nine Imams from the offspring of
Husain (a.s.). And from us is the Mahdi of this nation. O Ali! Your
Shias are the chosen ones. But for you and your Shias, Allah’s
religion would not have been durable.”
1
184. Kefaayah al-Asar : Abu Zarr (r.a.) states that I heard Hazrat
Fatemah (s.a.) say, ‘I asked my father concerning the verse, ‫ﻠﹶﻰ‬‫ﻭ ﻋ‬
1
Kefaayah al-Asar, pg. 194, Chap. 28, Tr. No. 2; Manaaqeb of Ibn Shahr Aashob, vol. 1,
pg. 296, Tr. No. 10; Behaar al-Anwaar, vol. 36, pg. 351, Chap. 41, Tr. No. 220
‫ﻢ‬ ‫ﻫ‬ ‫ﺎ‬‫ﻴﻤ‬ ‫ﺴ‬

ِ ‫ﻼ ِﺑ‬
‫ ﹶﻥ ﻛﹸ ﹰ‬‫ ِﺮﻓﹸﻮ‬‫ﻳﻌ‬ ‫ﺎﻝ‬‫ﻑ ِﺭﺟ‬
ِ ‫ﺍ‬‫ﻋﺮ‬ ‫ ﺍ ﹶﻻ‬And the dwellers of the most elevated
places shall call out to men whom they will recognize by their
1
marks saying . He (s.a.w.a.) replied, “They are the Imams after
me, Ali, my two grandsons and nine descendants of Husain. They
are the men on the heights (‫)ﺍﻻﻋﺮﺍﻑ‬. None will enter paradise except
he who knows them and they know him. And none will enter the hell
except he who denies them and they deny him. Allah is not
recognized but through the path of their recognition.”
2
185. Al-Amaali : Imam Sajjad (a.s.) narrates that somebody asked
Ameer al-Momineen (a.s.), ‘O Abul Hasan! You are addressed as
Ameer al-Momineen. Who has enjoined this authority for you upon
them?’ He (a.s.) replied, “Allah, Majestic is His Majesty, has
appointed me over them.” Later, the same person went to the
Messenger of Allah (s.a.w.a.) and enquired, ‘O Messenger of Allah
(s.a.w.a.)! Is Ali (a.s.) speaking the truth when he (a.s.) says that
Allah has appointed him as Ameer al-Momineen (a.s.) over the
people?’ On hearing this, the Messenger of Allah (s.a.w.a.) became
angry and shot back, “Surely, Ali is Ameer al-Momineen through the
mastership granted to him by Allah, Mighty and Majestic be He, a
promise made by Him beyond His Throne (‫ )ﻋﺮﺵ‬and His angels have
witnessed the same. Surely Ali (a.s.) is Allah’s caliph and His proof
and certainly, he is the Imam of the Muslims. His obedience is
joined with the obedience of Allah and his disobedience implies the
disobedience of Allah. Whoever is ignorant about him is indeed
ignorant about me and whoever recognises him has indeed
recognised me. Whoever denies his Imamat has in fact refuted my
1
Surah A’raaf (7): Verse 46
2
Al-Amaali of Saduq (a.r.), pg. 116, 27th Majlis, Tr. No. 8; Bashaarah al-Mustafa, pg. 24;
Al-Nawaader, pg. 72, Chap. 41, Kitaab al-Nabuwwah wa al-Imamah; Behaar al-Anwaar,
vol. 36, pg. 227, Chap. 41, Tr. No. 5; Mashaareq al-Anwaar al-Yaqeen, pg. 55 (briefly)
Prophethood and whoever rejects him as Ameer al-Momineen has in

reality repudiated my Messengership. Whoever refutes his
superiority has indeed reduced my position, whoever fights against
him, fights against me and whoever abuses him has indeed abused
me. For, surely, he is from me, created from my soil (‫)ﻃﻴﻨﺖ‬. He is the
husband of my daughter Fatemah (a.s.) and the father of my two
sons, Hasan and Husain (a.s.).” Then he (s.a.w.a.) delcared, “I, Ali,
Fatemah, Hasan, Husain and nine descendants of Husain are the
proofs of Allah upon His creatures. Our enemies are the enemies of
Allah and our friends are the friends of Allah.”
1
186. Al-Kaafi : Sulaym Ibn Qais recounts that I heard Abdullah Ibn
Ja’far Al-Tayyaar say, ‘I, Hasan, Husain, Abdullah Ibn Abbas,
Umar Ibn Umm Salmah and Osaamah bin Zayd were with
Moawiyah, when there broke an argument between us and
Moawiyah. I said to him that I heard the Messenger of Allah
(s.a.w.a.) say, “I have more authority on the believers than they
have on themselves. After me, my brother Ali Ibn Abi Taalib (a.s.)
has more authority on the believers than themselves. When Ali (a.s.)
is martyred, Hasan Ibn Ali (a.s.) will have more authority on the
believers than themselves, followed by my son Husain (a.s.) who will
have more authority on the believers than themselves. When Husain
1
Al-Kaafi, vol. 1; Kitaab al-Hujjah, pg. 529, Chap. 184, Tr. No. 4; Oyoon, vol. 1, pg. 47,
Chap. 6, Tr. No. 8; Al-Khesaal, vol. 2, pg. 477, Chap. 12, Tr. No. 41; Kamaal al-Deen, vol.
1, pg. 270, Chap. 24, Tr. No. 15; Al-Ghaibah by Shaikh Tusi, pg. 137, Tr. No. 101; Al-
Ghaibah by No’amaani, pg. 95, Chap. 4, Tr. No. 27; Al-Mo’tabar, pg. 4; Behaar al-Anwaar,
vol. 36, pg. 231, Chap. 41, Tr. No. 13; Isbaat al-Hudaat, vol. 1, pg. 456, Chap. 9, Tr. No. 75
and pg. 660, Tr. No. 848; Al-Waafi, vol. 2, pg. 303, Chap. 31, Tr. No. 578; E’laam al-
Waraa, pg. 154; Al-Insaaf, pg. 165, Tr. No. 173; Kitaab Sulaym Ibn Qais, pg. 155 (1st edn.)
and pg. 231 (recent edn.); Hilyah al-Abraar, vol. 2, pg. 65, Chap. 17, Tr. No. 2; Kash al-
Ghummah, vol. 2, pg. 508; Taqreeb al-Maarif, pg. 177; Miraat al-Oqool, vol. 6, pg. 216,
Chap. 184, Tr. No. 4.
(a.s.) is martyred, his son Ali Ibn Husain (a.s.) will have more
authority on the believers than themselves. O Ali! Soon you will
meet him. Then his son Muhammad Ibn Ali will have more authority
on the believers than themselves and O Husain soon you will meet
him. Thereafter, the Messenger of Allah (s.a.w.a.) completed the list
of twelve Imams, nine of whom will be from the descendants of
Husain (a.s.).” Abdullah Ibn Ja’far continues, ‘I sought testimony
from Hasan, Husain, Abdullah Ibn Abbas, Umar Ibn Umm Salmah
and Osaamah Ibn Zaid and they all verified my statement before
Moawiyah.’ Sulaym says, ‘And indeed I heard the same from
Salmaan, Abu Zarr and Miqdaad and they in turn had heard it from
the Messenger of Allah (s.a.w.a.).
1
187. Manaaqeb Ahlebait (a.s.) : Jaaber Ibn Abdullah al-Ansaari
narrates from Salmaan al-Faarsi, ‘One day we asked, ‘O Messenger
of Allah (s.a.w.a.)! Who are the Caliphs after you that we may
know?’ He (s.a.w.a.) replied, “O Salmaan! Call Abu Zarr, Miqdaad
and Abu Ayyub Ansaari to me,” while Umm Salmah the wife of the
Prophet (s.a.w.a.) was standing behind the door. Then he (s.a.w.a.)
said, “All of you testify and seek to understand from me: Surely, Ali
Ibn Abi Taalib (a.s.) is my successor and my heir. He will repay my
debts and fulfil my promises. He is the distinguisher between truth
and falsehood. He is the head of the Muslims, the Imam of the pious
and the leader of the simple, handsome ones. Tomorrow (on the day
of judgement) he will carry the standard of the Lord of the Worlds.
He, his two sons and nine Imams from the descendants of Husain
are the guides, the guided ones till the day of judgement. I will
complain to Allah my nation’s denial of my brother and their
oppression on him…” (till the end of the tradition).
1
Al-Yaqeen, Chap. 195, pg. 487-488; Al-Seraat al-Mustaqeem, Chap. 10; Maraasid al-
Irfaan, vol. 2, pg. 119, Sec. 3, Chap. 10.
100 ........ Chapter Two: Documented traditions concerning the twelve Imams (a.s.)
1
188. Al-Amaali of Shaikh Mufeed : The Messenger of Allah
(s.a.w.a.) said to Ali Ibn Abi Taalib (a.s.), “O Ali! I, you, your two
sons – Hasan and Husain – and nine descendants from Husain (a.s.)
are the pillars of religion and supports of Islam. Whoever follows us
will be saved and whoever turns away from us will go to hell.”
2
189. Al-Ghaibah by No’maani : Sulaym Ibn Qais narrates that Ali
(a.s.) said to Talha – in a lengthy tradition while mentioning the
superiority of the Muhaajireen and Ansaar with their virtues and
merits – ‘O Talha! Did you not witness the Messenger of Allah
(s.a.w.a.) when he ordered us to bring the skin of an animal that he
(s.a.w.a.) may write on it by which the nation would neither deviate
nor differ, your companion remarked, ‘Surely the Messenger of
Allah (s.a.w.a.) is not in his senses,’ he (s.a.w.a.) became angry and
left it?’ He (Talha) replied, ‘Yes, I witnessed it.’ Ali (a.s.) continued,
‘Certainly, when you all left, the Messenger of Allah (s.a.w.a.)
informed me what he (s.a.w.a.) had intended to write on it but the
Ummah would go against it. Jibraeel (a.s.) had informed him that
indeed Allah knew that the nation would differ and dispute about it.
Therefore, he (s.a.w.a.) had ordered us to bring a book that he may
dictate what he had intended to be recorded on the animal hide. I
have three witnesses for this: Salmaan, Abu Zarr and Miqdaad.
Thereafter, he (s.a.w.a.) named the Imams of guidance whose
obedience has been made obligatory upon the beleivers till the day
of judgement. He (s.a.w.a.) named me as the first of them followed
by my son Hasan, then by Husain and then the nine descendants of
my son Husain. Isn’t it so, O Abu Zarr and O Miqdaad?’ Both of
1
Al-Amaali of Shaikh Mufeed (r.a.), pg. 239, 25th Majlis, Tr. No. 4; Bashaarah al-Mustafa,
pg. 48; Behaar al-Anwaar, vol. 36, pg. 271, Chap. 41, Tr. No. 93.
2
Al-Ghaibah by No’maani, pg. 81, Chap. 4, Tr. No. 11; Kitaab Sulaym (recent edn.), pg.
123; Behaar al-Anwaar, vol. 36, pg. 277, Chap. 41, Tr. 97; Al-Insaaf, Tr. No. 177.
Muntakhab al-Asar (vol. 1) ..................................................................................101
them said, ‘We witness (that we had heard this) from the Messenger
of Allah (s.a.w.a.).’ Talha remarked, ‘By Allah! Indeed I have heard
the Messenger of Allah (s.a.w.a.) say to Abu Zarr, ‘There is nobody
on the face of the earth and in the shades of the trees more truthful
and correct in speech than Abu Zarr and I witness that both of them
will not testify but the truth and you (O Ali) are more truthful and
correct near me than both of them.’
1
190. Kitaab Sulaym Ibn Qais : (Extracted from a lenghty tradition)
The Messenger of Allah (s.a.w.a.) said, “…O people! Surely Allah
looked for the third time and selected from them after me twelve
successors from my Ahle Bait (a.s.). They are the chosen ones of my
nation. From them are the eleven Imams who will succeed my
brother (Ali a.s.) one after the other. Whenever one passes away, the
other will replace him. Their likeness is that of the stars in the sky,
just as one star disappears, another appears because they are
Imams, guides and guided (by Allah). Whoever conspires against
them or forsakes them will not harm them. Nay, Allah will impair
the one who conspires against them and forsakes them. They are the
proofs of Allah in His earth and His witnesses upon His creation.
Whoever obeys them has obeyed Allah and whoever disobeys them
has defied Allah. They are with the Quran and the Quran is with
them, they will not separate from it nor will it split from them till
they meet me at the hauz. The first of the Imams is Ali (a.s.), (who is
also) the best of them. Then my son, Hasan (a.s.), followed by my
son, Husain (a.s.) and then the nine descendants of Husain (a.s.).
Their mother is my daughter.”
1
Kitaab Sulaym Ibn Qais, pg. 140 (recent edn.); Al-Ghaibah by No’maani, pg. 82, Chap. 4,
Tr. No. 12; Behaar al-Anwaar, vol. 36, pg. 287, Chap. 41, Tr. No. 98; Al-Insaaf, Tr. No.
178; Mashaareq Anwaar al-Yaqeen, pg. 191; Isbaat al-Hudaat, vol. 1, pg. 657, Chap. 9,
Sec. 71, Tr. No. 840
1
191. Kefaayah al-Asar : Zohri says that I asked Imam Ali Ibn
Husain (a.s.), ‘O son of Allah’s Messenger! Then as per the promise
of your Prophet to you, how many successors will follow him?’ He
(a.s.) replied, “We found in the Sahifah and the Tablet (‫ )ﻟﻮﺡ‬twelve
names written with their Imamat and the names of their fathers and
mothers.” Then he (a.s.) informed, “From the offspring of my son
Muhammad, there will be seven successors and amongst them is the
Mahdi (a.t.f.s.).”
2
192. Al-Kaafi : Zuraarah narrates that he heard Imam Muhammad
al-Baaqer (a.s.) say, “We are twelve Imams. From them are Hasan
and Husain, followed by the Imams from the descendants of Husain
(a.s.).”
3
193. Kefaayah al-Asar : Asbagh Ibn Nabaatah narrates that he
heard Hasan Ibn Ali (a.s.) say, “The Imams (a.s.) after the
Messenger of Allah (s.a.w.a.) are twelve, of which, nine are from the
offspring of my brother Husain and from them is the Mahdi of this
nation.”
4
194. Kitaab Sulaym Ibn Qais : Salmaan al-Faarsi (in a lengthy
tradition) recounts that the Messenger of Allah (s.a.w.a.) said to (his
1
Kefaayah al-Asar, pg. 241, Chap. 32, Tr. No. 7; Al-Insaaf, pg. 147, Tr. No. 142; Behaar
al-Anwaar, vol. 46, pg. 232, Chap. 4, Tr. No. 9.
2
Al-Kaafi, vol. 1, pg. 533, Chap. 184, Tr. No. 16; Oyoono Akhbaar al-Reza (a.s.), vol. 1,
pg. 56, Chap. 6, Tr. No. 22; Al-Khesaal, vol. 2, p. 478, Chap. 12, Tr. No. 25; Al-Irshaad,
vol. 2, pg. 375, Chap. 59,Tr. No.7; Isbaat al-Hudaat, vol. 2, pg. 298, Chap. 9, Tr. No. 84;
Behaar al-Anwaar, vol. 36, pg. 392, Chap. 45, Tr. No. 5; Al-Insaaf, Tr. No. 137; Al-Waafi,
vol. 2, pg. 311, Chap. 31, Tr. No. 18, Mer’aat al-Oqool, vol. 6, pg. 231, Chap. 16
3
Kefaayah al-Asar, pg. 233, Chap. 30, Tr. No. 1; Al-Insaaf, Tr. No. 91; Behaar al-Anwaar,
vol. 36, pg. 383, Chap. 43, Tr. No. 1.
4
Kitaab Sulaym, pg. 8 (Old Edn.), pg. 70 (New Edn.); Kamaal al-Deen, vol. 1, pg. 262,
Chap. 24, Tr. No. 10; Irshaad al-Quloob, vol. 2, pg. 276; Al-Insaaf, pg. 185, Tr. No.179.
daughter) Fatemah (s.a.), “Surely Allah, Blessed and High be He,

glanced at the earth, chose me from them and appointed me as a
Messenger and a Prophet. Then, He glanced at the earth for a
second time, chose your husband and ordered me that I should get
you married to him only. Also, that I should take him as a brother,
minister and successor. And that I should appoint him my caliph in
my Ummah. So, your father is the best of Allah’s Prophets and His
Messengers (a.s.) and your husband is the best of the successors and
viziers. You are the first of my family to join me after my death.
Thereafter, Allah glanced for a third time at the earth and chose you
and eleven of the offspring from you and my brother, your husband.
You are the chief of the women of paradise and your two sons are
the chiefs of the youth of paradise. Me, my brother and the eleven
Imams and my successors till the Day of Judgment, all of them are
the guides and the guided. The first of the successors after my
brother, Hasan, then Husain, followed by the nine descendants of
Husain, will be in one level in paradise. (The tradition being lengthy
continues till)…By Him in whose hands is my life, from us is the
Mahdi of this nation, through whom Allah will fill the earth with
justice and equity as it would be replete with injustice and
oppression.”
1
195. Kamaal al-Deen : Saalem, the slave of Saaburi, informs that I
asked Imam Sadeq (a.s.) concerning the verse, ‫ﺂ ِﺀ‬‫ﺴﻤ‬
 ‫ﻰ ﺍﻟ‬ ‫ﺎ ِﻓ‬‫ﻬ‬‫ﺮﻋ‬ ‫ﻭ ﹶﻓ‬ ‫ﺎ ﺛﹶﺎﺑِﺖ‬‫ﺻ ﹸﻠﻬ‬
 ‫ﺃ‬
2
Its root is firm and its branch is in the sky. ” He (a.s.) elucidated,
1
Kamaal al-Deen, vol. 2, pg.345, Chap. 33, Tr. No. 30; Al-Seraat al-Mustaqeem, vol. 2, pg.
134, Chap. 10, Sec. 5 narrating from Saaburi, who asked Imam Sadeq (a.s.) concerning the
verse, “….its root is firm and its branch is in the sky.” (Surah Ibraheem (14): Verse 24), he
(a.s.) explained, “The Prophet (s.a.w.a.) is its root, Ali (a.s.) is its branch, Hasan and Husain
are its fruits, the nine descendants (Imams) are its twigs and the Shias are its leaves; Behaar
al-Anwaar, vol. 24, pg. 141, Chap. 44, Tr. No. 7.
2
Surah Ibraheem (14): Verse 24
“Its root is the Messenger of Allah (s.a.w.a.), its branch (in the sky)
is Ameerul Momineen (a.s.), Hasan and Husain are its fruits, the
nine descendants of Husain (a.s.) are its twigs and the Shias are its
leaves. By Allah! Surely when a person from them (Shias) dies, a
leaf from this tree falls.” I asked regarding the verse ‫ﲔ‬ ٍ ‫ﺎ ﹸﻛ ﱠﻞ ِﺣ‬‫ﺗِﻲ ﹸﺃ ﹸﻛ ﹶﻠﻬ‬‫ﺆ‬‫ﺗ‬
‫ﺎ‬‫ﺑﻬ‬‫ﺭ‬ ‫ ِﺑِﺈ ﹾﺫ ِﻥ‬Yielding its fruit in every season by the permission of its
Lord?1 He (a.s.) clarified, “Whatever comes out from the Imam’s
knowledge to you every year from the Hajj and the Umrah.”
2
196. Kamaal al-Deen : Mufazzal Ibn Umar relates that I asked
Imam Ja’far Ibn Muhammad al-Sadeq (a.s.) about the Quranic verse,
‫ﻦ‬ ‫ﻤﻬ‬ ‫ﺗ‬‫ﺕ ﹶﻓﹶﺄ‬
ٍ ‫ﺎ‬‫ ِﺑ ﹶﻜ ِﻠﻤ‬‫ﺑﻪ‬‫ﺭ‬ ‫ﻢ‬ ‫ﺍﻫِﻴ‬‫ﺑﺮ‬‫ﻠﹶﻰ ِﺇ‬‫ﺘ‬‫ﻭِﺇ ِﺫ ﺍﺑ‬ And when your Lord examined
3
Ibraheem with some words, then he completed these what were
these words? He (a.s.) replied, “These were the words that Adam
(a.s.) received from his Lord due to which Allah accepted his
repentance. These words were as follows, ‘I ask You for the sake of
Muhammad, Ali, Fatemah, Hasan and Husain that You accept my
repentance, so Allah accepted his repentance. Surely He is the Oft-
turning, the Merciful.” I asked, ‘O son of Allah’s Messenger! What
is the meaning of ‘he completed these’?’ He (a.s.) explained, “It
implies that he completed the words till the Qaem, twelve Imams, of
whom nine are the descendants of Husain (a.s.).” Mufazzal
requested, ‘O son of Allah’s Messenger! Please inform me about the
1
2
Kamaal al-Deen, vol. 2, pg. 358, Chap. 33, Tr. No. 57; Ma’ani al-Akhbaar, pg. 126; Al-
Khesaal, vol. 1, pg. 304, Chap. 5, Tr. No. 84; Yanaabi al-Mawaddah,; Manaaqeb of Ibn
Shahr Aashob, vol. 1, pg. 283; Irshaad al-Quloob, vol. 2, pg. 280; Isbaat al-Hudaat, vol. 2,
pg. 358, Tr. No. 178, Chap. 9 and vol. 3, pg. 84, Sec. 53, Tr. No. 783; Majma’ al-Bayaan
from Kitaab al-Noboovat of Shaikh Sadooq (a.r.), vol. 1, pg. 200; Noor al-Saqalain, vol. 1,
pg. 57, Tr. No. 145 and vol. 4, pg. 597, Tr. No. 27; Taveel al-Ayaat al-Zaaherah, pg. 82, Tr.
No. 57 and pg. 541; Tafseer al-Saafi, vol. 1, pg. 138 and vol. 2, pg. 526.
3
Surah Baqarah (2): Verse 124
saying of Allah, Mighty and Glorified be He, ‫ﻋ ِﻘﺒِﻪ‬ ‫ﻲ‬ ‫ﻴ ﹰﺔ ِﻓ‬‫ﺎ ِﻗ‬‫ﻤ ﹰﺔ ﺑ‬ ‫ﺎ ﹶﻛ ِﻠ‬‫ﻠﹶﻬ‬‫ﻌ‬‫ﻭ ﺟ‬
1
‘And He made it as a lasting word in his posterity.’ He (a.s.)
elaborated, “By this, He implies the Imamate. Allah, the High, has
made it in the posterity of Husain till the Day of Judgment.” Again I
inquired, ‘O son of Allah’s Messenger! How is it that the Imamate
continued in the posterity of Husain and not in Hasan’s, although
both are the sons of Allah’s Messenger, his grandsons and the chiefs
of the youths of paradise?’ He (a.s.) clarified, “Certainly Moosa and
Haroon were Prophets, Messengers and brothers but Allah, Mighty
and Glorified be He, made Prophethood in the posterity of Haroon
and not in that of Moosa (a.s.) and it does not befit anybody to
question Allah’s action. Surely Imamate is the Caliphate of Allah in
His earth and nobody can dispute His action as to why He has done
so. For surely, Allah, Blessed and High be He, is Prudent in His
actions. He is not questioned about what He does but the people will
be questioned.”
2
197. Faraaed al-Simtain : Sulaym Ibn Qais recounts, ‘I saw Ali
(a.s.) in the mosque of the Messenger of Allah (s.a.w.a.) during
Usman’s reign while a group of people were talking and discussing
about knowledge and jurisprudence. Then, they mentioned about the
Quraish, their virtues, their past, their migration, etc. (and the
tradition continues till) the people turned to Ali (a.s.) and said, ‘O
Abul Hasan! What restrains you from speaking?’ He (a.s.) retorted,
“There is none from the living but that he has mentioned the virtue
and spoken the truth. I ask you, O Quraish and Ansaar! Because of
whom Allah has granted you superiority? Due to your own selves,
1
2
Faraaed al-Simtain, vol. 1, pg. 312, Simt I, Chap. 58, Tr. No. 250; Kamaal al-Deen, vol. 1,
pg. 274, Chap. 24, Tr. No. 25; Al-Ghadeer, vol. 1, pg. 163; Al-Ehtejaaj, pg. 145; Isbaat al-
Hudaat, vol. 3, pg. 7, Sec. 28, Tr. No. 596.
or your close relatives, or your family members, or due to somebody

other than you?” They responded, ‘Nay! Allah has granted us and
obliged us due to Muhammad (s.a.w.a.) and his close relatives. All
these virtues are not because of us or our relatives or our family
members.’ He (a.s.) appreciated, “You have spoken the truth, O
Quraish and Ansaar! Were you not knowing that the one through
whom you reached the good of this world and the hereafter is from
us Ahle Bait (a.s.)?” (Thereafter, he (a.s.) commenced listing the
virtues and merits of the Messenger of Allah (s.a.w.a.) and his Ahle
Bait (a.s.) and the people affirmed each one of these saying, ‘Yes,
by Allah!’ He also proved his point through Quranic verses and the
tradition of mastership in Ghadeer-e-Khumm). (In Ghadeer) Salman
stood up and asked, ‘O Messenger of Allah (s.a.w.a.)! What kind of
mastership?’ He (s.a.w.a.) responded, “Mastership like my
mastership. Whoever considers me to have more authority on him
than his own self must also deem Ali (a.s.) to be having more
authority on him than his own self. After this, Allah, His
remembrance be high, revealed, ‫ﻤﺘِﻲ‬ ‫ﻌ‬ ‫ﻢ ِﻧ‬ ‫ﻴ ﹸﻜ‬ ‫ﻋ ﹶﻠ‬ ‫ﺖ‬‫ﻤﻤ‬ ‫ﻭﹶﺃﺗ‬ ‫ﻢ‬ ‫ﻨ ﹸﻜ‬‫ﻢ ﺩِﻳ‬ ‫ﺖ ﹶﻟ ﹸﻜ‬
 ‫ﻤ ﹾﻠ‬ ‫ﻡ ﹶﺃ ﹾﻛ‬ ‫ﻮ‬ ‫ﻴ‬‫ﺍﹾﻟ‬
‫ﺎ‬‫ﻡ ﺩِﻳﻨ‬ ‫ﻼ‬
‫ﺳ ﹶ‬ ‫ ﺍ ِﻹ‬‫ﺖ ﹶﻟﻜﹸﻢ‬
 ‫ﺭﺿِﻴ‬ ‫ﻭ‬ This day I have perfected for you your religion
and completed My bounties upon you and am satisfied with
1
Islam as your religion. ” On this, the Messenger of Allah (s.a.w.a.)
proclaimed, “Allah is Great (‫ )ﺍﷲ ﺍﻛﱪ‬is the completion of my
Prophethood and the mastership of Ali after me is the completion of
Allah’s religion.”
At this juncture, Abu Bakr and Umar stood up and asked, ‘O

Messenger of Allah (s.a.w.a.)! Are these verses concerning Ali
only?’ He (s.a.w.a.) replied, “Nay! These are for Ali and for my
successors till the Day of Judgment.” They two requested, ‘O
1
Surah Maaedah (5): Verse 3
Messenger of Allah (s.a.w.a.)! Elaborate them for us.’ He (s.a.w.a.)

consented, “Ali, my brother, my minister, my heir, my successor and
my caliph in my nation and after me, the master of every believer.
His son, Hasan will follow him, then Husain will succeed him and
then the nine descendants of Husain shall follow one after the other.
The Quran is with them and they are with the Quran. Neither it will
separate from them nor shall they separate from it till they meet me
at the Hauz.”
On hearing this tradition from Ali, they all proclaimed, ‘Yes, by

Allah!’ (The tradition continues till he (s.a.w.a.) said)
“Then Ali (a.s.) said, ‘O people! Do you know that Allah has
revealed in His Book, ‫ﺍ‬‫ﻄﹾﻬِﲑ‬‫ﻢ ﺗ‬ ‫ﺮﻛﹸ‬ ‫ﻬ‬ ‫ ﹶﻄ‬‫ﻭﻳ‬ ‫ﺖ‬ ِ ‫ﻴ‬ ‫ﺒ‬‫ﻫ ﹶﻞ ﺍﹾﻟ‬ ‫ﺲ ﹶﺃ‬
 ‫ﺟ‬ ‫ﺮ‬ ‫ﻢ ﺍﻟ‬ ‫ﻨ ﹸﻜ‬‫ﺐ ﻋ‬
 ‫ﺬﹾ ِﻫ‬‫ﻪ ِﻟﻴ‬ ‫ﺪ ﺍﻟ ﱠﻠ‬ ‫ﻳﺮِﻳ‬ ‫ﺎ‬‫ﻧﻤ‬ِ‫ﺇ‬
Surely Allah intends to keep all the filth away only from you, O
Ahl al-Bait, and purify you, a purification.”1 On this, the
Messenger of Allah (s.a.w.a.) gathered me, (my wife) Fatemah (s.a.)
and my two sons Hasan (a.s.) and Husain (a.s.), and put a cloak on
us, saying, ‘O Allah! These are my Ahle Bait (a.s.) and my flesh.
Whatever pains them pains me, whatever hurts them hurts me and
whatever distresses them causes anguish to me as well. So, You
keep away from them all uncleanness and purify them as they ought
to be purified.’ Umm Salmah inquired, ‘Can I enter, O Messenger of
Allah (s.a.w.a.)?’ He (s.a.w.a.) retorted, “You are on goodness. (But
this verse has only been revealed in particular for me, my daughter
(Fatemah), my brother Ali Ibn Abi Taalib (a.s.), my two sons and the
nine descendants of my son Husain (a.s.).” (The tradition continues
till Ali (a.s.) started talking about the descent of the verse, ‫ﻮ ﹸﻝ‬ ‫ﺳ‬ ‫ﺮ‬ ‫ﻮ ﹶﻥ ﺍﻟ‬ ‫ﻴﻜﹸ‬‫ِﻟ‬
‫ﺱ‬
ِ ‫ﺎ‬‫ﻠﹶﻰ ﺍﻟﻨ‬‫ﺍﺀ ﻋ‬‫ﻬﺪ‬ ‫ﺍ ﺷ‬‫ﻮ‬‫ﻧ‬‫ﻜﹸﻮ‬‫ﻭ ﺗ‬ ‫ﺍ‬‫ﺪ‬‫ﻬِﻴ‬‫ﻢ ﺷ‬ ‫ﻴ ﹸﻜ‬ ‫ﻋ ﹶﻠ‬ “That the Messenger may be a
1
Surah Ahzaab (33): Verse 33
witness on you and you may be a witness upon the people.”1)

(Explaining the above verse), the Messenger of Allah (s.a.w.a.) said,
“It implies only thirteen people in particular, other than this
Ummah.” Salman (r.a.) begged, ‘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 sons.”
They all said, ‘By Allah! Yes.’
Ali (a.s.) said, “I ask you for the sake of Allah. Did you know that
when the Messenger of Allah (s.a.w.a.) stood up for his final
sermon, after which he never sermonized again, he (s.a.w.a.) said,
‘O people! Surely I leave behind you two weighty things (‫)ﺛﻘﻠﲔ‬, the
Book of Allah and my progeny my Ahle Bait (a.s.). Then fasten unto
both of them and you will never deviate. For surely, the Gracious,
the Knower has informed and promised me that these two shall not
separate from each other till they meet me at the Hauz’.” Umar Ibn
2
Khattaab stood up and asked angrily , ‘O Messenger of Allah
(s.a.w.a.)! All of your Ahle Bait (a.s.)?’ He (s.a.w.a.) replied, “No.
Only my successors from amongst them. The first of them is Ali, my
1
Surah Hajj (22): Verse 78
2
Some ignoramuses don’t accept such quotes concerning about Umar thinking that such a
behavior is tantamount to the rejection of Allah’s and His Messenger’s commands and
prohibitions. Such defense shows the lack of knowledge concerning Umar’s psychology
and attitude. It should be borne in mind that such defense holds no water considering
Umar’s past history of questioning the policies and decisions of the Prophet (s.a.w.a.) on
numerous occasions. He was the one who had objected to the Prophet (s.a.w.a.) during the
Treaty of Hudaibiyyah, concerning the Mut’ah of Hajj and when he (s.a.w.a.) had asked,
‘Bring me a pen and paper that I may write for you by which you will never be led astray.’
On this, Umar passed a remark, which I cannot reproduce out of shame in front of Allah,
His Messenger and his Ummah. Such rude and undesirable behaviour was not displayed by
any of the companions of the Prophet (s.a.w.a.) with the exceptions of people like Haarith
Ibn No’man Fehri (may Allah curse him and his ilk).
brother, my vizier, my heir, my caliph in my Ummah and the master

of every believer after me. He is the first of them, followed by my son
Hasan, then my son Husain and then the nine descendants of
Husain, one after the other till they meet me at the Hauz. They are
the witnesses of Allah in His earth, His proofs on His creation and
the treasurers of His knowledge and wisdom. Whoever obeys them,
has in fact obeyed Allah and whoever disobeys them has defied
Allah.”
{On hearing the testimony of Ali (a.s.)}, they all said, ‘We bear
witness that the Messenger of Allah (s.a.w.a.) said so.’ Thereafter,
they continued asking Ali (a.s.) questions and he did not leave
anything but that he kept asking them for the sake of Allah and
informed them till he (a.s.) came to the last of his virtues. He (a.s.)
said many a thing about what the Messenger of Allah (s.a.w.a.) had
said about him and for each testimonial, they verified and bore
witness that it is the truth.
1
198. Kitaab Sulaym Ibn Qais : Ali Ibn Abi Taalib (a.s.) narrates on
the authority of the Messenger of Allah (s.a.w.a.) that he (s.a.w.a.)
said concerning the virtues and merits of Ali (a.s.) (after mentioning
a few virtues and merits of Ali (a.s.)), “Know that he is my friend,
my vizier, my chosen one, my caliph after me and the master of
every believing man and woman after me. After he dies, my son will
succeed him, followed by my son Husain and the nine successors
from Husain’s posterity. They are the guides and the guided (by
Allah). They are with the truth and the truth is with them. They will
not part from it and it shall not part from them till the Day of
Judgment. They are the buttons of the earth to whom the earth is
tied. They are the strong rope of Allah (‫ )ﺣﺒﻞ ﺍﷲ ﺍﳌﺘﲔ‬and His powerful
1
Kitaab-o-Sulaym, pg. 171 (recent edn.)
cord (‫)ﻋﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ‬, which shall never wither away. They are the proofs
of Allah in His earth, His witnesses upon His creation, the
treasurers of His knowledge and the mines of His wisdom. They are
like the ark of Nooh (a.s.), whoever boards it, will be saved and
whoever forsakes it will be drowned. Their likeness is that of the
Door of Hittah among the Bani Israel, whoever entered it was a
believer and whoever came out of it became an unbeliever. Allah
has made their obedience obligatory in the Book (Quran) and
ordered for their mastership. Whoever obeys them has obeyed Allah
and whoever defies them, disobeys Allah.”
1
199. Muqtazab al-Asar : Abdullah Ibn Khabbaab has narrated a
tradition from both Shia as well as Sunni sources concerning the
successorship of the Messenger of Allah (s.a.w.a.). Although, there
are variations in the terms of the tradition but there is no difference
as far as the number twelve is concerned. In this book, he has
brought the tradition from the Sunni sources because that was a
necessary condition to establish the mastership of the twelve Imams
from Sunni documents. Here, he has mentioned a lengthy tradition
in which he has presented some of the proofs of Imamat and
established the Imamat of Imam Ali (a.s.), Hasan (a.s.), Husain (a.s.)
and the nine descendants of Husain (a.s.).
2
200. Al-Masaael al-Jaarudiyah : The Messenger of Allah
(s.a.w.a.) has stated, “Surely, Allah chose me as a Prophet, selected
Ali (a.s.) as my successor and chose Hasan (a.s.), Husain (a.s.) and
the nine descendants of Husain (a.s.) as successors till the Day of
Judgement.”
1
Muqtazab al-Asar, pg. 18, Tr. No. 13; Behaar al-Anwaar, vol. 25, pg. 185, Chap. 5, Tr.
No. 6.
2
Al-Masaael al-Jaarudiyah, pg. 7.
1
201. Isbaat al-Hudaat : Ibn Abbas narrates that when the
Messenger of Allah (s.a.w.a.) was on his deathbed, he (s.a.w.a.)
advised the children of Abd Al-Muttalib as follows, “Certainly,
Islam is built on five things: Mastership (‫)ﺍﻟﻮﻻﻳﺔ‬, Prayers (‫)ﺍﻟﺼﻼﺓ‬,
Poor-rate (‫)ﺍﻟﺰﻛﺎﺓ‬, Fasting of the month of Ramazaan (‫ )ﺍﻟﺼﻮﻡ‬and
Pilgrimage (‫)ﺍﳊﺞ‬. As for the Mastership, it is for Allah, for His
Messenger and for the believers…” Salmaan (r.a.) asked, ‘O
Messenger of Allah (s.a.w.a.)! Is the Mastership for all the believers
or some of them in particular?’ He (s.a.w.a.) replied, “Nay, it is only
and specially for those whom Allah has included alongwith Himself
and His Prophet (s.a.w.a.) in a number of Quranic verses.” He
implored, ‘Who are they, O Messenger of Allah (s.a.w.a.)?’ He
(s.a.w.a.) responded, “The first of them, the most superior of them
and the best of them is this brother of mine, Ali Ibn Abi Taalib (a.s.)
– and he (s.a.w.a.) placed his hand on the head of Ali (a.s.).
Followed by this son of mine after him – and he (s.a.w.a.) put his
hand on the head of Hasan (a.s.). This son of mine will succeed
Hasan (a.s.) – and he (s.a.w.a.) placed his hand on the head of
Husain (a.s.) – and nine descendants from the posterity of Husain
(a.s.) will follow him, one after the other. They are the strong rope
of Allah and His powerful cord. They are the proofs of Allah upon
His creation and His witnesses in His earth. Whoever obeys them,
has indeed obeyed Allah and obeyed me, and whoever disobeys them
has defied Allah and defied me. They are with the Book and the
Book is with them. Neither will it part company with them nor will
they part company with it till they meet me at the Hauz. O children
of Abd Al-Muttalib! Soon you will face oppression of Quraish from
their ignorants and their devils as a revolt, calamity, their rallying
1
Isbaat al-Hudaat, vol. 1, pg. 658, Chap. 9, Sec. 71, Tr. No. 844; Kitaab Sulaym Ibn Qais
(recent edn.), pg. 186.
against you, intending to degrade you and destroy you due to their
jealousy and sedition against you. So, be patient till you meet me.
(The tradition continues till he (s.a.w.a.) said) And from my Ahle
Bait (a.s.) are twelve guided Imams (a.s.), each one of them calling
towards Paradise. (They are) Ali (a.s.), Hasan (a.s.), Husain (a.s.)
and nine descendants of Husain (a.s.), one after the other. Their
Imam and their father is Ali (a.s.) and I am the Imam of Ali (a.s.)
and their Imam.”
1
202. Kitaab Sulaym Ibn Qais : Ameer al-Momineen (a.s.) said, “O
Sulaym! Certainly my successors are eleven of the descendants, all
of them are Imams, the spoken ones (‫ﺛﻮﻥ‬‫)ﳏﺪ‬.” I asked, ‘O Ameer al-
Momineen (a.s.)! Who are they?’ He (a.s.) replied, “My son Hasan
(a.s.), followed by my son Husain (a.s.).” Then, he (a.s.) took the
hand of his grandson Ali Ibn Husain (a.s.) who was then a suckling
child and said, “He will succeed Husain (a.s.) and eight of his
descendants will follow him, one after the other. They are the ones
on whom Allah has sworn,‫ ﻭﻭﺍﻟﺪ ﻭﻣﺎ ﻭﻟﺪ‬Therefore, ‘the father’ in this
verse implies the Messenger of Allah (s.a.w.a.) and ‘whatever he
gives birth’ refers to me. That is, these are the eleven successors.” I
inquired, ‘O Ameer al-Momineen (a.s.)! Can two Imams exist at one
time?’ He (a.s.) replied, “Yes but one of them will be silent and will
not speak till the first one expires.”
2
203. Al-Arbaeen : The author has narrated a tradition from the
book of ‘Tanaaqozaat al-Bukhaari’ by Emaad al-Deen Ibn Safrawah
al-Hanafi which goes as follows, ‘Certainly, the Imams are twelve,
1
Kitaab Sulaym Ibn Qais, (recent edn.), pg. 227; Isbaat al-Hudaat, vol. 1, pg. 659, Chap. 9,
Sec. 71, Tr. No. 846.
2
Isbaat al-Hudaat narrating from Al-Arbaeen by Muhammad Taahir Al-Qummi, vol. 1, pg.
728, Chap. 9, Sec. 34, Tr. No. 234.
Ali (a.s.), Hasan (a.s.), Husain (a.s.) and the nine descendants of
Husain (a.s.).
1
204. Manaaqeb Ahle Bait (a.s.) : The Messenger of Allah
(s.a.w.a.) informed, “Surely, Ali Ibn Abi Taalib (a.s.) is my
successor. He (a.s.) is the chief of the Muslims, the leader of the
pious ones and his children after him. Nine Imams will follow him
from the progeny of Husain (a.s.), guides, guided, till the Day of
Judgement.”
2
205. Kamaal al-Deen : Abdullah Ibn Abbas cites on the authority
of the Messenger of Allah (s.a.w.a.) who said, “Surely, Allah,
Blessed and High be He, glanced at the earth, chose me from it and
appointed me as a Prophet. Then He glanced for the second time,
selected Ali (a.s.) and made him an Imam. Thereafter, He ordered
me that I take Ali (a.s.) as a brother, friend, successor, caliph and
vizier. So, Ali (a.s.) is from me and I am from Ali (a.s.). He is the
husband of my daughter and the father of my two grandsons, Hasan
(a.s.) and Husain (a.s.). Know that surely Allah, Blessed and High
be He, has appointed me and them as proofs upon His servants.
From the offspring of Husain (a.s.), He has designated Imams who
will stand by my affair and will protect my will. The ninth of them
will be the Qaem (a.s.) of my Ahle Bait (a.s.). He will be the Mahdi
(a.t.f.s.) of this nation and the most similar to me in traits, words
and deeds. He will appear after a prolonged occultation and a
deviating confusion. After that, he will announce the command of
Allah and manifest the religion of Allah, Mighty and Majestic be He.
1
Isbaat al-Hudaat, vol. 1, pg. 730, Chap. 9, Sec. 36, Tr. No. 251.
2
Kamaal al-Deen, vol. 1, pg. 257, Chap. 24, Tr. No. 2; Kefaayah al-Asar, pg. 110, Chap.
10, Tr. No. 1; Irshaad al-Quloob, vol. 2, pg. 272; Behaar al-Anwaar, vol. 36, pg. 282, Chap.
41, Tr. No. 105; Al-Insaaf, pg. 155, Tr. No. 155; Munaar al-Huda, pg. 368.
The assistance of Allah and His angels will help him. He will fill the
earth with justice and equity as it would be replete with injustice
and tyranny.”
1
206. Kefaayah al-Asar : Abdullah Ibn Mas’ood narrates from the
Messenger of Allah (s.a.w.a.), “The Imams after me are twelve.
Nine are from the offspring of Husain (a.s.) and the ninth of them is
their Mahdi (a.t.f.s.).”
2
207. Kefaayah al-Asar : Abu Saeed al-Khudri narrates that he
heard the Messenger of Allah (s.a.w.a.) say to Husain (a.s.), “You
are the Imam, son of Imam and brother of Imam. Nine from your
offspring will be Imams, good doers. The ninth of them is their
Qaem.”
3
208. Kefaayah al-Asar : Abu Saeed al-Khudri recounts that he
are twelve. Nine will be from the descendants of Husain (a.s.) and
the ninth of them is their Qaem. Then congratulations to the one
who loves them and woe unto him who bears malice against them.”
4
the Messenger of Allah (s.a.w.a.) say to Husain (a.s.), “O Husain!
1
Kefaayah al-Asar, pg. 23, Chap. 2, Tr. No. 1; Al-Manaaqeb by Ibn Shahr Aashob, vol. 1,
pg. 295, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg. 282, Chap. 41, Tr. No. 104; Al-Insaaf,
pg. 153, Tr. No. 151.
2
Kefaayah al-Asar, pg. 28, Chap. 3, Tr. No. 1; Al-Manaaqeb by Ibn Shahr Aashob, vol. 1,
pg. 295, Tr. No. 3; Al-Insaaf, pg. 231, Tr. No. 222; Behaar al-Anwaar, vol. 36, pg. 290,
Chap. 41, Tr. No. 113.
3
41, Tr. No. 115; Al-Insaaf, pg. 230, Tr. No. 223.
4
You are an Imam, the son of an Imam. Nine from your descendants
are Imams and righteous. The ninth of them is their Qaem (a.t.f.s.).”
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, “Twelve,
nine of them will be from the offspring of Husain (a.s.).”
1
210. Kefaayah al-Asar : Abu Saeed al-Khudri recollects that the
Messenger of Allah (s.a.w.a.) said, “The Imams after me are twelve.
Nine will be from the progeny of Husain (a.s.) and the ninth is their
Qaem (a.t.f.s.).” Then he (s.a.w.a.) said, “None will bear malice
against us but a hypocrite.”
2
211. Kefaayah al-Asar : Abu Saeed al-Khudri narrates that he
are twelve. Nine of them are from the posterity of Husain (a.s.) and
the ninth of them is their Qaem.”
3
212. Kefaayah al-Asar : Abu Saeed al-Khudri recounts that he
heard the Messenger of Allah (s.a.w.a.) say, “The Caliphs after me
are twelve, nine of them are from the progeny of Husain (a.s.). The
ninth of them is their Qaem and their Mahdi. Congratulations to
their lovers and woe unto those who bear malice against them.”
4
213. Kefaayah al-Asar : Abu Zarr al-Ghaffaari narrates that the
Messenger of Allah (s.a.w.a.) informed, “The Imams after me are
1
2
Kefaayah al-Asar, pg. 31, Chap. 3, Tr. No. 6; Al-Insaaf, pg. 231, Tr. No. 225; Behaar al-
3
41, Tr. No. 119.
4
41, Tr. No. 123
twelve, nine will be from the progeny of Husain (a.s.) and the ninth
will be their Qaem. Know that their example is that of the ark of
Nooh (a.s.), whoever boards it, will be saved and whoever turns
away from it will be drowned. Their likeness is also like that of the
Door of Hittah of the Bani Israel.”
1
214. Kefaayah al-Asar : Salmaan al-Farsi (a.r.) narrates that I went
to the Messenger of Allah (s.a.w.a.) while Hasan (a.s.) and Husain
(a.s.) were with him and were dining. The Prophet (s.a.w.a.) was
putting one morsel in the mouth of Hasan (a.s.) and the next one in
the mouth of Husain (a.s.). When they finished eating, the
Messenger of Allah (s.a.w.a.) put Hasan (a.s.) on his shoulder and
Husain (a.s.) on his lap and asked, “O Salmaan! Do you love
them?” I replied, ‘O Messenger of Allah (s.a.w.a.)! How can I not
love them while their status is like your status?’ He (s.a.w.a.)
informed me, “O Salmaan! Whoever loves them has indeed loved
me and whoever loves me has loved Allah.” Then he (s.a.w.a.) put
his hand on the shoulder of Husain (a.s.) and said, “He is an Imam,
the son of an Imam. Nine of his descendants are Imams, righteous,
trustworthy, infallible and the ninth of them is their Qaem.”
2
215. Maqtal al-Husain by Khwaarazmi : Salmaan al-Muhammadi
(r.a.) narrates that he went to the Prophet (s.a.w.a.), while Husain
(a.s.) was sitting on his thigh and he (s.a.w.a.) was kissing his eyes
1
41, Tr. No. 143
2
Maqtal al-Husain by Khwaarazmi, vol. 1, pg. 146, Sec. 7; Meah Manqebah, pg. 124, the
58th Manqebah; Kefaayah al-Asar, pg. 45, Chap. 5, Tr. No. 5; Kamaal al-Deen, vol.1,
pg.262, Chap. 24, Tr. No. 9; Al-Khesaal, vol. 2, pg. 475, Chap. 12, Tr. No. 38; Al-Oyoon,
vol. 1, pg. 52, Chap. 6, Tr. No. 17; Behaar al-Anwaar, vol. 43, pg. 295, Chap. 12, Tr. No.
56; Al-Awaalem, vol. 17, pg. 73, Chap. 7, Tr. No. 1; Hilyah al-Abraar, vol. 2, pg. 720, Tr.
No. 128; Al-Insaaf, pg. 164, Tr. No. 172; Munaar al-Huda, pg. 370.
and lips, saying, “Certainly, you are a Chief (sayyad), the son of a
chief and the father of chiefs. Surely, you are an Imam, the son of an
Imam and the father of Imams. Indeed, you are a proof, the son of a
proof and the father of nine proofs from your posterity, the ninth of
them is their Qaem.”
1
216. Kefaayah al-Asar : Salmaan al-Faarsi narrates that the
Messenger of Allah (s.a.w.a.) stated, “The Imams after me are equal
to the number of the chiefs of Bani Israel and they were twelve.”
Then he (s.a.w.a.) put his hand on the back of Husain (a.s.) and said,
“Nine will be from his posterity. The ninth of them will be their
Mahdi, who will fill the earth with justice and equity as it would be
filled with injustice and oppression. Then woe unto those who bear
malice against them!”
2
217. Kefaayah al-Asar : Jaaber Ibn Abdullah al-Ansaari (r.a.)
recounts, ‘I was with the Prophet (s.a.w.a.) in the house of Umm
Salmah (r.a.) when the verse descended, ‘Surely Allah has kept
away from you all uncleanness, O people of the House, and
3
purified you, a thorough purification.’ The Prophet (s.a.w.a.)
called out to Hasan (a.s.), Husain (a.s.) and Fatemah (s.a.) and made
them sit before him. Thereafter, he called out to Ali (a.s.) and
making him sit behind him (s.a.w.a.), he (s.a.w.a.) prayed, “O Allah!
These are my Ahle Bait (a.s.). So, dispel all uncleanness from them
and purify them, a thorough purification.” Umm Salmah inquired,
‘Am I with them, O Messenger of Allah (s.a.w.a.)?’ He (s.a.w.a.)
1
Kefaayah al-Asar, pg. 47, Chap. 5, Tr. No. 6; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg.
295, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 290, Chap. 41, Tr. No. 112; Al-Insaaf, pg.
36, Tr. No. 38
2
41, Tr. No. 147; Al-Insaaf, pg. 149, Tr. No. 144
3
Surah Ahzaab (33): Verse 33
retorted, “You are on goodness.” I (Jaaber) said, ‘O Messenger of

Allah (s.a.w.a.)! Indeed Allah has honored this pure progeny and
blessed offspring by dispelling uncleanness from them.’ He
(s.a.w.a.) replied, “O Jaaber! They are my progeny, from my flesh
and my blood. My brother is the chief of the successors, my two sons
are the best of grandsons, my daughter is the leader of all women
and from us is the Mahdi.” I asked, ‘O Messenger of Allah
(s.a.w.a.)! And who is the Mahdi?’ He (s.a.w.a.) clarified, “Nine of
the Husain’s (a.s.) descendants are righteous Imams. The ninth of
them is their Qaem, who will fill the earth with justice and equity, as
it would be replete with tyranny and injustice. He will fight for the
exegesis (of the Holy Quran) as I had struggled for its descent.”
1
218. Kefaayah al-Asar : Zaid Ibn Saabit chronicles that Hasan
(a.s.) and Husain (a.s.) became ill. The Messenger of Allah (s.a.w.a.)
paid a visit to them. He took them, kissed them, raised his hands
towards the sky and prayed, “O Allah! Lord of the seven heavens
and whatever they shadow! Lord of the winds and whatever they
pollinate! O Allah! Lord of everything! You are the First, so there is
nothing prior to You. You are the Hidden, so there is nothing hidden
from You. Lord of Jibraeel (a.s.), Mikaaeel (a.s.) and Israafeel
(a.s.)! God of Ibraheem (a.s.), Ishaaq (a.s.) and Yaqoob (a.s.)! I ask
You that you oblige both of them through Your relief. Place them
beneath Your shelter and Your protection. For the sake of Your
mercy, do away all kinds of evils and harms from them.” Then he
(s.a.w.a.) placed his hand on the shoulder of Hasan (a.s.) and said,
“You are Imam, the son of Allah’s friend.” Then, he (s.a.w.a.) put
his hand on the back of Husain (a.s.) and remarked, “You are Imam,
the father of nine Imams. From your offspring are nine righteous
1
41, Tr. No. 167; Al-Insaaf, pg. 264, Tr. No. 248
Imams. The ninth of them is their Qaem. Whoever fastens unto them
and the Imams from your progeny will be with us on the Day of
Judgment. He will be with us in paradise at our levels.” Jaaber (a.r.)
narrates that due to the supplications of the Messenger of Allah
(s.a.w.a.), both of them were cured of their illnesses.
1
219. Kefaayah al-Asar : Zaid Ibn Saabit recounts that the
Messenger of Allah (s.a.w.a.) sermonized, “O people! Shall I guide
you to the grandfather and the grandmother of the best of people?”
We replied, ‘Yes, O Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.)
commenced, “Hasan (a.s.) and Husain (a.s.), I am their
grandfather, while their grandmother is Khadijah, the lady of the
women of paradise. Shall I guide you the mother and father of the
best of people?” We replied, ‘Yes, O Messenger of Allah (s.a.w.a.).’
He (s.a.w.a.) informed, “Hasan (a.s.) and Husain (a.s.), their father
is Ali Ibn Abi Taalib (a.s.) and their mother Fatemah, the chief of
the women of the universe. Shall I guide you the paternal uncle and
paternal aunt of the best of people?” We exclaimed, ‘Yes, O
Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.) replied, “Hasan (a.s.)
and Husain (a.s.), their uncle is Ja’far al-Tayyaar (the son of Abu
Taalib) and their aunt is Umm Haani, the sister of Ali Ibn Abi
Taalib (and the daughter of Abu Taalib). O people! Shall I guide
you the maternal uncle and maternal aunt of the best of the
people?” We said, ‘Yes, O Messenger of Allah (s.a.w.a.)!’ He
(s.a.w.a.) informed, “Their maternal uncle is Qasem, the son of
Allah’s Messenger, and their maternal aunt is Zainab, his
daughter.” At this juncture, the Messenger of Allah (s.a.w.a.) started
crying and invoked, “The curse of Allah, His angels and all the
1
Anwaar, vol. 36, pg. 319, Chap. 41, Tr. No. 170; Al-Seraat al-Mustaqeem, vol. 2, pg. 116,
Chap. 10, Sec. 4.
people be on the killers of these two (Hasan and Husain-a.s.).

Surely, from the offspring of Husain (a.s.) shall emerge Imams,
righteous, trustworthy, infallible and just. And from us is the Mahdi
of this Ummah, behind whom Eesa (a.s.), the son of Maryam, will
pray.” We asked, ‘Who is he, O Messenger of Allah (s.a.w.a.)?’ He
(s.a.w.a.) informed, “He is the ninth from the offspring of Husain
(a.s.). There will be nine righteous Imams from the offspring of
Husain (a.s.) and the ninth of them will be their Mahdi. He will fill
the earth with justice and equity, as it would be replete with injustice
and tyranny.”
1
220. Kefaayah al-Asar : Husain Ibn Ali (a.s.) informs that an Arab
(Bedouin) came to the Messenger of Allah (s.a.w.a.) with the
intention of accepting Islam. He had a lizard with him in his bag,
which he had captured in the desert. The Prophet (s.a.w.a.) began
presenting Islam to him.
He argued, ‘I will not believe in you, O Muhammad, till this lizard

believes in you’ and taking the lizard out of his bag, he flung it on
the ground. It started running out of the mosque.
The Messenger of Allah (s.a.w.a.) demanded, “O lizard! Who am

I?”
It answered, ‘You are Muhammad Ibn Abdullah Ibn Abd al-

Muttalib Ibn Haashim Ibn Abd Munaaf.’
He (s.a.w.a.) asked, “O lizard! Whom do you worship?”
1
al-Anwaar, vol. 36, pg. 342, Chap. 41, Tr. No. 208; Al-Seraat al-Mustaqeem, vol. 2, pg.
129, Chap. 10, Sec. 4
It rejoined, ‘I worship the Allah, Who split the grain, created the
breeze, took Ibraheem (a.s.) as a friend, conversed with Moosa (a.s.)
during (his) supplications and chose you, O Muhammad.’
The Bedouin declared, ‘I witness that there is no god but Allah and
surely you are the Messenger of Allah (s.a.w.a.) with truth. So,
inform me, will there be a Prophet after you?’
He (s.a.w.a.) clarified, “No. I am the seal of the Prophets but after

me, there will be just Imams from my progeny equal to the number
of the chiefs of Bani Israel. The first of them is Ali Ibn Abi Taalib
(a.s.) and he is the Imam and the Caliph after me. Nine Imams will
be from his offspring” placing his hand on my (Husain) chest. “The
Qaem is their ninth. He will stand with religion in the last era just as
I stood with it in the first.”
Instantly, the Bedouin recited a few verses glorifying the Messenger

of Allah (s.a.w.a.). He (s.a.w.a.) inquired, “O Brother of Bani
Sulaym! Do you have any money with you?” He answered, ‘I swear
by the One Who honored you with Prophethood and revered you
with Messengership! There are four thousand houses in Bani
Sulaym and there is none poorer than me.’
On hearing this, the Messenger of Allah (s.a.w.a.) gave him his own
camel. When the Bedouin returned to his people, he informed them
about the entire event. They said, ‘The Bedouin accepted Islam in
the greed of the camel!’ Aggrieved by what they said, he spent the
remaining part of the day in a hill and did not eat anything. On the
morrow, he came to the Messenger of Allah (s.a.w.a.) and recited
another poem glorifying the Prophet (s.a.w.a.) and expressing his
state (of hunger and want). When the Messenger of Allah (s.a.w.a.)
heard his verses, he (s.a.w.a.) requested Ali (a.s.), “O Ali! Give the
Bedouin what he needs.” Ali (a.s.) took him to the house of Fatemah
(s.a.), satiated his hunger, and gave him a camel and a few dates.
1
221. Kefaayah al-Asar : Husain Ibn Ali (a.s.) narrates, “The
Messenger of Allah (s.a.w.a.) used to say to me while giving me
glad-tidings, ‘O Husain! You are the leader, the son of a leader, the
father of leaders, nine of your descendants will be the righteous
Imams. The ninth of them will be their Mahdi. You are an Imam, the
son of an Imam and the father of nine Imams from your offspring.
The ninth of them will be their Mahdi, who will fill the earth with
justice and equity. He will rise in the last era as I stood in the
first’.”
2
222. Kefaayah al-Asar : Fatemah (s.a.) recounts, “The Messenger
of Allah (s.a.w.a.) visited me when my son Husain (a.s.) was born. I
handed him over to the Messenger of Allah (s.a.w.a.) while he was
wrapped in yellow diapers. He (s.a.w.a.) replaced them with white
diapers and told me, ‘O Fatemah! Take him. Surely, he is the Imam,
son of an Imam and the father of nine Imams from his posterity.
They will be righteous Imams and the ninth is their Qaem’.”
3
223. Kefaayah al-Asar : Imam Husain (a.s.) chronicles that my
mother Fatemah (s.a.) told me, “When you were born, the
Messenger of Allah (s.a.w.a.) visited me. I handed you to him
(s.a.w.a.) in yellow diapers. He (s.a.w.a.) replaced them with white
1
130, Chap. 10, Sec. 4.
2
123, Chap. 10, Sec. 3.
3
diapers, recited the Azaan in your right ear and the Eqaamah in
your left ear. Then he (s.a.w.a.) told me, ‘O Fatemah! Take him.
Indeed he is the father of Imams, nine of his descendants will be
righteous Imams and the ninth of them will be their Mahdi
(a.t.f.s.)’.”
1
224. Kefaayah al-Asar : Mahmood Ibn Lubaid narrates, “When the
Messenger of Allah (s.a.w.a.) expired, Fatemah (s.a.) used to visit
the graves of the martyrs, the grave of Hamzah (a.s.) in particular,
and cry. After a few days, I went to the grave of Hamzah (a.s.) and
saw her (s.a.) crying there. I waited for a while, until she stopped
crying. Thereafter, I approached her, did salaam to her and
beseeched, ‘O chief of the woman-folk! By Allah, your crying has
ripped my heart apart.’ She (s.a.) retorted, “O Aba Amr! I have the
right to cry because I have lost the best of fathers, the Messenger of
Allah (s.a.w.a.). How eager I am to join the Messenger of Allah
(s.a.w.a.)!’ Then she recited an elegy in memory of her father”.
I said, ‘My lady! I want to ask you a question that has been troubling
me for quite some time.’ She (s.a.) said, “Ask.” I inquired, ‘Did the
Messenger of Allah (s.a.w.a.) appoint Ali (a.s.) for Imamat before
his demise?’ She (s.a.) exclaimed, “Amazing! Have you all forgotten
the day of Ghadeer-e-Khumm?” I answered, ‘Certainly that was
there but you inform me of that in which he (s.a.w.a.) had made you
a confidante.’ She (s.a.) elaborated, “I hold Allah the High as
Witness that I have heard him say, ‘Ali is the best that I am
appointing amongst you. He is the Imam and the caliph after me. My
two grandsons and nine from the progeny of Husain (a.s.) are
1
Kefaayah al-Asar, pg. 197,Chap. 28, Tr. No. 7; Al-Insaaf, pg. 290, Tr. No. 263; Behaar al-
Anwaar, vol. 36, pg. 352, Chap. 41, Tr. No. 224; Al-Seraat al-Mustaqeem, vol. 2, pg. 123,
Chap. 10, Sec. 3.
righteous Imams. If you follow them, you will find them guides and
guided (by Allah). But if you oppose them, differences will plague
you till the Day of Judgement’.” I asked, ‘My lady! Then why did he
(a.s.) sit upon his right?’ She (s.a.) shot back, “O Aba Amr! Indeed
the Messenger of Allah (s.a.w.a.) declared, ‘The example of an
Imam is like that of Ka’bah, people go to it but it does not go to the
people’.” Then she (s.a.) said, “By Allah! Had they left the truth to
whom it belonged and followed the progeny of their Prophet
(s.a.w.a.), no two individuals would have disputed about Allah, the
High. Generations would follow in the same manner until our Qaem
(a.t.f.s.), the ninth from the descendants of Husain (a.s.),
reappeared. But they brought ahead whom Allah had kept behind
and they kept back whom Allah had advanced. When the Prophet
(s.a.w.a.) expired and they laid him in his grave, they chose with
their desire and acted whimsically. Woe unto them! Did they not
1
hear the sayings of Allah, ‫ﺓ‬‫ﻴﺮ‬‫ﺨ‬ ِ ‫ ﺍﹾﻟ‬‫ﻢ‬‫ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻬ‬‫ﺎﺭ ﻣ‬‫ﺨﺘ‬
 ‫ﻳ‬ ‫ﻭ‬ ‫ﺎ ُﺀ‬‫ﻳﺸ‬ ‫ﺎ‬‫ ﻣ‬‫ﺨﻠﹸﻖ‬
 ‫ﻳ‬ ‫ﻚ‬
 ‫ﺑ‬‫ﺭ‬ ‫ﻭ‬ ‘And
your Lord creates what He pleases and chooses. There is no
choice for them.’ Nay! They heard but they were as Allah,
2
Glorified be He, has described, ‫ﻢ‬ ‫ﻬ‬ ‫ﺎﹶﻟ‬‫ﻋﻤ‬ ‫ﺿ ﹼﻞ ﹶﺍ‬  ‫ﻭ ﹶﺍ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺎ ﹶﻟ‬‫ﻌﺴ‬‫‘ ﹶﻓﺘ‬For surely their
eyes were not blind but it was their hearts in their chests that
had become blind.’ How wrong were they! They unfolded their
hopes in this world and they forgot their deaths. ‫ﻟﹶﻜِﻦ‬‫ﺭ ﻭ‬ ‫ﺎ‬‫ﺑﺼ‬‫ﻰ ﺍﹾﻟﹶﺄ‬‫ﻌﻤ‬ ‫ﺗ‬ ‫ﺎ ﻟﹶﺎ‬‫ﻧﻬ‬‫ﹶﻓِﺈ‬
‫ﻭ ِﺭ‬‫ﺼﺪ‬
 ‫ ﺍﱠﻟﺘِﻲ ﻓِﻲ ﺍﻟ‬‫ﻰ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ‬‫ﻌﻤ‬ ‫ﺗ‬ And (as for) those who disbelieve, for them
3
is destruction and He has made their deeds ineffective. ‫ﺎ‬‫ﻚ ﻳ‬  ‫ﻮ ﹸﺫ ِﺑ‬ ‫ﻋ‬ ‫ﺍ‬
‫ﺏ ﻣﻦ ﺍﳊﻮﺭ ﺑﻌﺪ ﺍﻟﻜﻮﺭ‬ ِّ ‫ﺭ‬ O Lord! I seek refuge in You from loss after profit.
1
Surah Qasas (28): Verse 68
2
Surah Hajj (22): Verse 46
3
Surah Muhammad (47): Verse 8
1
225. Kamaal al-Deen : Abd al-Rahmaan Ibn Samarah narrates that
the Messenger of Allah (s.a.w.a.) said, “The disputers in the religion
of Allah have been cursed on the tongues of seventy prophets (a.s.).
Whoever disputes concerning the signs of Allah, has indeed
disbelieved. Allah, Mighty and Glorified be He, says, ‫ﷲ‬ ِ ‫ﺕﺍ‬
ِ ‫ﺎ‬‫ﺎ ِﺩﻝﹸ ﻓِﻰ ﺁﻳ‬‫ﺠ‬‫ﺎ ﻳ‬‫ﻣ‬
‫ﻢ ﻓِﻰ ﺍﹾﻟِﺒﻼﹶﺩ‬ ‫ﻬ‬‫ﺗ ﹶﻘ ﹼﻠﺒ‬ ‫ﻙ‬ ‫ﺭ‬ ‫ﺮ‬ ‫ﻐ‬ ‫ﻳ‬ ‫ﻼ‬
‫ﺍ ﹶﻓ ﹶ‬‫ﺮﻭ‬ ‫ﻦ ﹶﻛ ﹶﻔ‬ ‫ﻳ‬‫ ِﺍ ﱠﻻ ﺍﱠﻟ ِﺬ‬None dispute concerning the
communications of Allah but those who disbelieve, therefore let
2
not their going to and fro in the cities deceive you. Whoever
explains the Quran whimsically, he has forged a lie against Allah
and whoever passes a judgment amongst the people without
knowledge, upon him is the curse of the sky and the earth.” I
requested, ‘O Messenger of Allah (s.a.w.a.)! Guide me to salvation.’
He (s.a.w.a.) advised, “O son of Samarah! When desires differ and
opinions vary, then fasten unto Ali Ibn Abi Taalib (a.s.). For surely,
he (a.s.) is the Imam of my Ummah and my caliph upon them after
me. He (a.s.) is the distinguisher, who will differentiate between
truth and falsehood. Whoever asks him (a.s.), he will answer him
and whoever seeks guidance from him (a.s.), he will guide him.
Whoever searches for truth in him shall find it. Whoever requests
guidance from him, will find it. Whoever seeks refuge in him, will be
secure. Whoever fastens unto him, will be saved. Whoever follows
him, he (a.s.) will guide him. O son of Samarah! Whoever amongst
you is at peace with him and takes him as a master will be safe.
However, whoever rejects him and bears enmity against him, will be
destroyed. O son of Samarah! Surely Ali (a.s.) is from me. His soul
1
Kamaal al-Deen, vol. 1, pg. 256, Chap. 24, Tr. No. 1; Al-Amaali, 7th Majlis, Tr. No. 3;
Behaar al-Anwaar, vol. 36, pg. 226, Chap. 41, Tr. Nos. 2 & 3; Al-Insaaf, pg. 213, Tr. No.
210; Rauzah al-Waaezeen, vol. 1, pg. 100, Al-Seraat al-Mustaqeem, vol. 2, pg. 115, Chap.
10, Sec. 3; Isbaat al-Hudaat, vol. 3, pg. 25, Sec. 35, Tr. No. 8645; Mashaareqo Anwaar al-
Yaqeen, pg. 56; Munaar al-Huda, pg. 367.
2
Surah Gaafir (40): Verse 4.
is from my soul and his soil (teenat) is from my soil. He is my

brother and I am his brother. He is the husband of my daughter
Fatemah (s.a.), the chief of the women of the Universe, from the
beginning to the end. From him are the two Imams of my Ummah
and the two chiefs of the youth of Paradise, Hasan and Husain
(a.s.), and the nine descendants of Husain (a.s.). The ninth of them is
the Qaem of my Ummah, who will fill the earth with justice and
equity as it would be filled with injustice and oppression.”
1
226. Kamaal al-Deen : Imam Hasan al-Askari (a.s.) narrates from
his forefathers that the Messenger of Allah (s.a.w.a.) said to Ali Ibn
Abi Taalib (a.s.), “O Ali! None will love you but the one whose birth
is pure and none will hate you but the one of impure birth. None will
befriend you but a believer and none will bear enmity against you
but a disbeliever.” Abdullah Ibn Masood stood up and asked, ‘O
Messenger of Allah (s.a.w.a.)! We came to know the sign of impure
birth and a disbeliever in your life by malice and enmity against Ali
(a.s.). But what is the sign of impure birth and disbelief after you,
when Islam will appear only on the tongues while its essence shall
remain concealed?’ He (s.a.w.a.) answered, “O son of Masood!
Surely, Ali Ibn Abi Taalib (a.s.) is your Imam after me and my
caliph upon you. After he expires, my son Hasan (a.s.) is your Imam
after him and my caliph upon you. When he dies, my son Husain
(a.s.) is your Imam after him and my caliph upon you. Thereafter
nine descendants of Husain (a.s.), one after the other are your
Imams and my caliphs upon you. The ninth of them is the Qaem of
my nation, who will fill the earth with justice and equity, as it would
be fraught with injustice and oppression. None shall love them save
the one whose birth is pure and none shall hate them but the one
1
Kamaal al-Deen, vol. 1, pg. 261, Chap. 24, Tr. No. 8; Al-Ehtejaaj, pg. 69; Al-Insaaf, pg.
241, Tr. No. 232; Behaar al-Anwaar, vol. 36, pg. 246, Chap. 41, Tr. No. 59.
with impure birth. None will befriend them but a believer and none
will bear enmity against them but a disbeliever. Whoever denies any
one amongst them has indeed denied me and whoever denies me has
indeed denied Allah, Mighty and Glorified be He. Whoever rejects
even one from them, then indeed he has rejected me and whoever
rejects me has rejected Allah, Mighty and Glorified be He. For
certainly, their obedience is my obedience and my obedience is the
obedience of Allah. (Similarly), their disobedience is my
disobedience and my disobedience is the disobedience of Allah,
Mighty and Glorified be He. O son of Masood! Keep away from any
skepticism in your heart concerning their judgments, lest you
become a disbeliever. By the Might of my Lord, I am not indulging
in pretense nor am I speaking from my desire concerning Ali and the
Imams from his descendants.” Then he (s.a.w.a.) raised his hands
towards the sky and prayed, “O Allah! You take him as Your slave
whoever takes my caliphs and the Imams of my Ummah after me as
their masters, and You take as enemy whoever takes them as enemy.
You help him who helps them and You forsake him who forsakes
them. Do not leave the earth without a proof from them, either he is
apparent, or occult and fearful that Your religion, Your proof and
Your arguments may not be nullified.” Then he (s.a.w.a.) said, “O
son of Masood! I have told you now, all those things which if you
leave them, you will be destroyed but if you fasten unto them, you
will be saved. And safe is the one who follows the guidance.”
1
227. Kamaal al-Deen : Asbagh Ibn Nubaatah chronicles that one
day Ameerul Momineen Ali Ibn Abi Taalib (a.s.) came out, holding
the hand of his son Hasan, while he (a.s.) was saying, “The
1
Kamaal al-Deen, vol. 1, pg. 259, Chap. 24, Tr. No. 5; Al-Insaaf, pg. 280, Tr. No. 257;
Isbaat al-Hudaat, vol. 2, pg. 379, Chap. 9, Tr. No. 216; Qasas al-Anbiyaa, pg. 266, Sec. 16,
Tr. No. 439; Munaar al-Huda, pg. 369
Messenger of Allah (s.a.w.a.) met us in a similar fashion one day.

That is, my hand was in his hand and he (s.a.w.a.) was saying, ‘The
best of creatures after me, and their chief is this brother of mine and
he is the Imam of every Muslim and the master of every believer
after my death. Beware! And certainly I declare, ‘The best of
creatures after me, and their chief is this son of mine and he is the
Imam of every Muslim and the master of every believer after my
death. Beware! He will be oppressed after me just as I was
oppressed after the Messenger of Allah (s.a.w.a.). The best of
creatures and their chief after Hasan is my son and his brother
Husain (a.s.), the oppressed after his brother and the martyr at
Karbala. Know that he and his companions are the chiefs of the
martyrs on the Day of Judgment. After Husain (a.s.), nine of his
descendants are Allah’s Caliphs in His earth, His proofs upon His
servants, His trustees upon His revelation, the Imams of the
Muslims, the leaders of the believers and the pilots of the pious. The
ninth (of the Imams) is the Qaem through whom Allah will fill the
earth with light after its darkness, justice after its oppression and
knowledge after its ignorance. By the One Who sent my brother
Muhammad with Prophethood and chose me for Imamat, revelation
has descended from the sky in this regard on the tongue of the
Trustworthy Spirit Jibraeel (a.s.). Indeed, the Messenger of Allah
(s.a.w.a.) was asked while I was with him (s.a.w.a.), concerning the
Imams after him. He (s.a.w.a.) replied to the questioner, ‫ﺕ‬ ِ ‫ﺎ ِﺀ ﺫﹶﺍ‬‫ﺴﻤ‬
 ‫ﺍﻟ‬‫ﻭ‬
1
‫ﺝ‬‫ﺮﻭ‬ ‫ﺒ‬‫ ﺍﹾﻟ‬By the sky, the possessor of constellations! Certainly, their
number is equal to the number of the constellations, by the Lord of
the nights, days and months and their number is equal to the number
of the months!” The questioner asked, ‘Who are they, O Messenger
of Allah (s.a.w.a.)?’ He (s.a.w.a.) placed his hand on my head and
1
Surah Buruj (85): Verse 1
said, “He is the first of them and the last of them is Mahdi. Whoever
befriends them has befriended me and whoever bears enmity against
them bears enmity against me. Whoever loves them loves me and
whoever bears malice against them, bears malice against me.
Whoever denies them denies me and whoever recognizes them,
recognizes me. Through them, Allah, Mighty and Glorified be He,
will protect His religion, inhabit His cities and sustain His servants.
Due to them, rains descend from the skies and the earth throws up
its bounties. They are my chosen ones, my caliphs, the Imams of the
Muslims and the masters of the believers.”
1
228. Kamaal al-Deen : Ali Ibn Moosa al-Reza (a.r.) narrates from
his forefathers that the Messenger of Allah (s.a.w.a.) said, “Whoever
desires to fasten unto my religion and board the ark of salvation
after me, he must follow Ali Ibn Abi Taalib (a.s.), bear enmity
against his enemies and befriend with his friends. For surely, he
(a.s.) is my successor and my caliph on my nation in my life and
after my death. He (a.s.) is the chief of every Muslim and the chief of
every believer after me. His saying is my saying, his command is my
command, his prohibition is my prohibition, his follower is my
follower, his helper is my helper and one who forsakes him has
forsaken me.” Then he (s.a.w.a.) continued, “Whoever separates
from Ali (a.s.) after me, shall not see me and I will not see him on
the Day of Judgment. Whoever opposes Ali (a.s.), Allah will make
Paradise forbidden for him, his abode will be the Hell-fire, and evil
will be his fate. Whoever forsakes Ali (a.s.), he will be forsaken on
the Day of Presentation, and whoever helps Ali (a.s.) Allah will help
him on the day he will meet Him. Allah’s Hujjah (a.s.) will prompt
his answers to him on the day of questioning.” Thereafter he
1
Kamaal al-Deen, vol. 1, pg. 260, Chap. 24, Tr. No. 6; Behaar al-Anwaar, vol. 36, pg. 254,
Chap. 41, Tr. No. 70; Al-Insaaf, pg. 131, Tr. No. 120; Munaar al-Huda, pg. 370
(s.a.w.a.) said, “Hasan (a.s.) and Husain (a.s.) are the two Imams of
my Ummah after their father and the leaders of the youth of
Paradise. Their mother is the chief of the women of universe, and
their father is the chief of the successors. From the descendants of
Husain (a.s.), there will be nine Imams, and the ninth of them will be
the Qaem of my progeny. Their obedience is my obedience and their
defiance is my defiance. I will complain to Allah against those who
challenge their superiority and deny their sanctity after me. Allah
suffices as a Master and as a Helper for my progeny and the Imams
of my Ummah, and as an Avenger for those who have denied them
their rights. ‫ﻮ ﹶﻥ‬‫ﻨ ﹶﻘ ِﻠﺒ‬‫ﺐ ﻳ‬
ٍ ‫ﻨ ﹶﻘ ﹶﻠ‬‫ﻱ ﻣ‬
 ‫ﻮﺍ ﹶﺃ‬‫ ﹶﻇ ﹶﻠﻤ‬‫ ﺍﱠﻟﺬِﻳﻦ‬‫ ﹶﻠﻢ‬‫ﻴﻌ‬‫ﺳ‬ ‫ﻭ‬ and they who act unjustly
1
shall know to what final place of turning they shall turn back.
2
229. Kamaal al-Deen : Ali Ibn Moosa al-Reza (a.r.) narrates from
his forefathers that the Messenger of Allah (s.a.w.a.) said, “I am the
chief of the creation of Allah, Mighty and Glorified be He. I am
better than Jibraeel, Mikaaeel, Israafeel, the carriers of the Throne
(arsh), all the close angels of Allah and the messengers of Allah
(s.a.). I am the owner of the Intercession (‫ )ﺷﻔﺎﻋﺔ‬and the honorable
Hauz. I and Ali are the fathers of this Ummah. Whoever recognizes
us has indeed recognized Allah, Mighty and Glorified be He. And
whoever refutes us has indeed refuted Allah, Mighty and Glorified
be He. From Ali are the two grandsons of my Ummah and the chiefs
of the people of Paradise, Hasan (a.s.) and Husain (a.s.). From the
descendants of Husain (a.s.) are nine Imams (a.s.), their obedience
is my obedience and their disobedience is my disobedience. The
ninth of them is their Qaem and their Mahdi.”
1
Surah Shuara (26): Verse 227
2
Kamaal al-Deen, vol. 1, pg. 261, Chap. 24, Tr. No. 7; Behaar al-Anwaar, vol. 26, pg. 342,
Chap. 8, Tr. No. 13 & vol. 36, pg. 255, Chap. 41, Tr. No. 71; Al-Insaaf, pg. 132, Tr. No.
121; Munaar al-Huda, pg. 370.
1
230. Kamaal al-Deen : Imam Hasan al-Mujtaba (a.s.) recounts, “I
and my brother (Husain) went to my grandfather, the Messenger of
Allah (s.a.w.a.). He (s.a.w.a.) made me sit on one lap and made my
brother sit on the other. Then he (s.a.w.a.) kissed us and said, ‘By
my father! You two are Imams, grandsons and virtuous. Allah has
chosen you from me, from your father and your mother. He has also
chosen from your progeny, O Husain, nine Imams. The ninth of them
is their Qaem and all of them are equal before Allah in superiority
and status’.”
2
231. Kamaal al-Deen : Imam al-Sadeq (a.s.) narrates from his
forefathers that the Messenger of Allah (s.a.w.a.) said, “Surely
Allah, Mighty and Glorified be He, chose Friday from the days, the
month of Ramazaan from the months, the Night of Power (‫)ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‬
from the nights, chose me from all the Prophets and chose Ali (a.s.)
from me. He granted him (Ali (a.s.)) superiority over all the
successors. From Ali (a.s.) He chose Hasan (a.s.) and Husain (a.s.)
and from Husain (a.s.), He chose the successors from his
descendants. They (descendants) will dispel the distortion of the
exaggerators (‫ )ﻏﺎﻟﲔ‬from the Quran, the plagiarism of the liars and
the interpretation of the deviated ones. The ninth of them is their
Qaem (a.t.f.s.) and he is their apparent and their concealed.”
1
Kamaal al-Deen, vol. 1, pg. 269, Chap. 24, Tr. No. 12; Dalaael al-Imaamah, pg. 237;
Behaar al-Anwaar, vol. 36, pg. 255, Chap. 41, Tr. No. 72; Al-Insaaf, pg. 53, Tr. No. 43;
Isbaat al-Hudaat, vol. 1, pg. 654, Sec. 67, Chap. 9, Tr. No. 823 narrating from the “Book of
Virtues” by Husain Ibn Hamdaan.
2
Kamaal al-Deen, vol. 1, pg. 281, Chap. 24, Tr. No. 32; Dalaael al-Imaamah, pg. 240; Al-
Ghaibah by No’maani, pg. 67, Chap. 4, Tr. No. 7; Al-Ghaibah of Shaikh Tusi (a.r.), pg.
140, Tr. No. 107; Isbaat al-Wasiyyah, pg. 251; Al-Mo’tabar, pg. 24; Muqtazab al-Asar, pg.
9, Tr. No. 9; Taqreeb al-Maarif, pg. 176; Al-Mohtazar, pg. 159; Behaar al-Anwaar, vol. 25,
pg. 363, Chap. 12, Tr. No. 22 & vol. 36, pg. 256, Chap. 41, Tr. No. 74 & pg. 260, Chap. 41,
Tr. No. 80 & pg. 372, Tr. No. 234.
1
232. Al-Ikhtesaas : Salmaan al-Faarsi (r.a.) recounts, ‘I saw Husain
Ibn Ali (a.s.) in the Prophet’s (s.a.w.a.) room, who was kissing his
eyes and lips, saying, “You are a chief, the son of a chief and the
father of chiefs. You are a proof, the son of a proof and the father of
proofs. You are an Imam, the son of an Imam and the father of nine
Imams from your progeny. The ninth of them is their Qaem
(a.t.f.s.)”.’
2
233. Kefaayah al-Asar : Imam Husain Ibn Ali (a.s.) informs that
the Messenger of Allah (s.a.w.a.) declared, “O Husain! You are an
Imam, the brother of an Imam, the son of an Imam and nine of your
descendants will be trustees, infallible. The ninth of them is their
Mahdi (a.t.f.s.). Then congratulations to the one who loves them and
woe unto the one who bears malice against them.”
3
234. Al-Ghaibah of Fazl Ibn Shaazaan : Imam Husain Ibn Ali
(a.s.) chronicles, “Ameer al-Momineen (a.s.) was asked concerning
the saying of the Messenger of Allah (s.a.w.a.), ‘Surely I leave
amongst you two weighty things, the Book of Allah and my progeny’,
who is the progeny? He (a.s.) replied, ‘I, Hasan, Husain and the
nine Imams from the descendants of Husain (a.s.). The ninth of them
is their Mahdi (a.t.f.s.). They shall not separate from the Book of
1
Al-Ikhtesaas, pg. 207; Kefaay al-Asar, pg. 45, Chap. 5, Tr. No. 5; Kashf al-Ghummah,
vol. 2, pg. 508; Yanaabi al-Mawaddah, pg. 492, Chap. 94; Isbaat al-Hudaat, vol. 3, pg. 64,
Sec. 42, Tr. No. 745.
2
3
Kefaayah al-Mahdi, pg. 82, Tr. No. 16; Isbaat al-Hudaat, vol. 3, pg. 95, Chap. 9, Sec. 60,
Tr. No. 812 narrating from the book of Isbaat al-Raj’ah of Fazl Ibn Shaazaan; Oyoon-o-
Akhbaar al-Reza, vol. 1, pg. 57, Chap. 6, Tr. No. 25; Kamaal al-Deen, pg. 240; Maani al-
Akhbaar, pg. 90 The chapter of the meaning of Saqalain and Etrat, Tr. No. 4; Isbaat al-
Hudaat, vol. 6, pg. 326, Chap. 9, Sec.4, Tr. No. 125; Behaar al-Anwaar, vol. 36, pg. 373,
Chap. 42, Tr. No. 2; E’laam al-Waraa, pg. 375, Sec. 2; Al-Insaaf, pg. 260, Tr. No. 244.
Allah, Mighty and Glorified be He, and it shall not separate from
them till they call upon the Messenger of Allah (s.a.w.a.) at his
Hauz’.”
1
235. Kefaayah al-Asar : Abu Maryam Abd al-Ghaffaar Ibn al-
Qasim narrates, ‘I went to my master, al-Baaqer (a.s.), while there
were a number of his companions with him. When the discussion of
Islam arose, I asked, ‘O my master! Which Islam is the best?’
He (a.s.) replied, “In which the believers are safe from the tongue
and hands of the Muslim.”
‘Which of the ethics is the best?’
“Patience and forgiveness.”
‘Which believer is the most complete in belief?’
“The best of them in morality.”
‘Which is the best struggle?’
“Where generosity is a habit and blood is spilled.”
‘Which is the best prayer?’
“Prolonging the Qunoot (supplication in prayers).”
‘Which is the best charity?’
“That you abstain from what Allah, Mighty and Glorified be He, has
1
Chap. 41, Tr. No. 228; Al-Insaaf, pg. 81, Tr. No. 74; Al-Seraat al-Mustaqeem, vol. 2, pg.
132, Chap. 10, Sec. 4.
prohibited for you.”
‘What is your opinion vis-à-vis calling upon the rulers?’
“I don’t deem it proper.”
‘But I travel quite often to Syria and pay a visit to (governor)

Ibraheem Ibn al-Waleed.’
“O Abd al-Ghaffaar! Certainly your paying a visit to the rulers

invites three consequences: (a) the love of the world, (b) forgetting
death and (c) decrease in satisfaction of what Allah has destined for
you.”
‘O son of Allah’s Messenger! I have a large family and I go to them

only to obtain some benefits for myself. What is your view in this
regard?’
“O servant of Allah! For sure, I don’t order you to forsake the

world. I am only commanding you to abstain from sins, because
forsaking the world is a virtue (recommended) but abstaining from
sins is obligatory. You are more in need of performing the
obligations than acquiring the virtues.”
I kissed his (a.s.) hands and his feet and asked, ‘May my father and
my mother be sacrifice for you, O son of Allah’s Messenger! We do
not find correct knowledge but from you (Ahle Bait a.s.). Now I
have become old, my bones have become fragile and the state I see
you (Ahle Bait a.s.) in, does not please me. I see you being killed,
expelled and fearful while I have been waiting for your Qaem
(a.t.f.s.) since a long time, thinking he will appear today or
tomorrow.’
“O Abd al-Ghaffaar! Surely our Qaem, he is the seventh from my

descendants and now is not the time of his emergence. Indeed, my
ancestors have narrated that the Messenger of Allah (s.a.w.a.) said,
‘Certainly the Imams after me are twelve, equal to the number of the
chiefs of Bani Israel. Nine of them are from the progeny of Husain
(a.s.) and the ninth of them is their Qaem (a.t.f.s.). He will appear in
the last era and shall fill the earth with justice and equity as it would
be fraught with injustice and oppression.”
‘So, if this is the case, O son of Allah’s Messenger, who will be your
successor?’
“Jafar (my son). He is the chief of my sons and the father of Imams.
He is truthful in word and deed. Indeed, you have asked a big
question O Abd al-Ghaffaar, and you deserves to be answered. For
sure, the keys of knowledge are questions.” Then he (a.s.) recited a
couplet whose theme runs as follows:
The cure of blindness is prolonging the question and
all of blindness is to keep quiet despite being ignorant.’

1
236. Al-Kaafi : Abu Baseer narrates from Imam Baaqer (a.s.),
“After Husain (a.s.), there will be nine Imams. The ninth of them is
1
Al-Kaafi, vol. 1, pg. 533, Chap. 184, Tr. No. 15; Al-Ghaibah by No’maani, pg. 94, Chap.
4, Tr. No. 25; Al-Khesaal, vol. 1, pg. 419, Chapter of Nine, Tr. No. 12 and vol. 2, pg. 80,
Chapter of Twelve, Tr. No. 50; Al-Ghaibah by Shaikh Tusi, pg. 140, Tr. No. 104; Al-
Irshaad, vol. 2, pg. 348, Chap. 59, Tr. No. 6; Al-Waafi, vol. 2, pg. 310, Chap. 31, Tr. No.
767/14; Kashf al-Ghummah, vol. 2, pg. 448; Manaaqeb of Ibn Shahr Aashob, vol. 1, pg.
296; Dalaael al-Imamah, pg. 240; Isbaat al-Wasiyyah, pg. 203; Al-Insaaf, pg. 20, Tr. No.
13; Al-Istinsaar, pg. 170; Taqreeb al-Maarif, pg. 183; Isbaat al-Hudaat, vol. 1, pg. 460,
Chap. 9, Tr. No. 83 and pg. 533, Chap. 9, Tr. No. 312; Behaar al-Anwaar, vol. 36, pg. 392,
their Qaem.”
1
237. Kamaal al-Deen Abu Baseer narrates from Imam Sadeq (a.s.),
“After Husain (a.s.), there will be nine Imams. The ninth of them is
their Qaem.”
2
238. Muqtazab al-Asar : Salmaan al-Faarsi (r.a.) recollects, ‘We
were with the Messenger of Allah (s.a.w.a.) while Husain Ibn Ali
(a.s.) was sitting on his lap. Then the Messenger of Allah (s.a.w.a.)
became a mount for him (a.s.) and said to him, “O Aba Abdillah
(Husain)! You are the chief from the chiefs and you are an Imam,
the son of an Imam, the brother of an Imam and the father of nine
Imams. The ninth of them is their Qaem, their Imam, the most
knowledgeable of them, the most judicious of them and the most
superior of them”.’
3
239. Kashf al-Yaqeen : Ahmad Ibn Hanbal in his Musnad records
that the Messenger of Allah (s.a.w.a.) said for Husain (a.s.), “This
son of mine is an Imam, the brother of an Imam and the father of
Imams. The ninth of them is their Qaem (a.t.f.s.).”
4
240. Muqtazab al-Asar : Jaaber Ibn Abdullah al-Ansaari narrates,
‘The Messenger of Allah (s.a.w.a.) informed, “Surely, Allah chose
Friday from the days, the Night of Power from the nights and the
month of Ramazaan from the months. Then He chose me and Ali
(a.s.) and selected from Ali (a.s.), Hasan (a.s.) and Husain (a.s.).
1
Kamaal al-Deen, vol. 2, pg. 350, Chap. 33, Tr. No. 45; Al-Seraat al-Mustaqeem, vol. 2,
pg. 134, Chap. 10, Sec. 4; Behaar al-Anwaar, vol. 36, pg. 391, Chap. 46, Tr. No. 5; Al-
Insaaf, pg. 29, Tr. No. 24; Isbaat al-Hudaat, vol. 1, pg. 518, Chap. 9, Tr. No. 258.
2
Muqtazab al-Asar, pg. 8 & 9, Tr. No. 7; Behaar al-Anwaar, vol. 36, pg. 372 under
tradition 234; Nafas al-Rahmaan, pg. 94.
3
Kashf al-Yaqeen, pg. 118; Irshaad al-Quloob, vol. 2, pg. 33.
4
Muqtazab al-Asar, pg. 9, Tr. No. 8; Al-Seraat al-Mustaqeem, vol. 2, pg. 120, Chap. 10.
Thereafter, He chose from Husain (a.s.), the proofs of the universe,

the ninth of them is their Qaem (a.t.f.s.) who is the most
knowledgeable and the most judicious amongst them”.’
1
241. Al-Nukat al-Eteqaadiyyah : The author of this book, while
talking about Imamate argues, ‘The proof of their Imamate is that
the Messenger of Allah (s.a.w.a.) has successively endorsed their
caliphate like his saying for Husain (a.s.), “This son of mine is an
Imam, the son of an Imam, the brother of an Imam and the father of
Imams. Their ninth is their Qaem who will fill the earth with justice
and equity as it would be filled with injustice and oppression”.’
2
242. Faraaed al-Simtain : Ibn Abbas (r.a.) chronicles that a Jew
named Na’sal came to the Messenger of Allah (s.a.w.a.) and said, ‘O
Muhammad! I want to ask you a few things that have been troubling
me for quite some time. If you answer me concerning them, I will
accept Islam at your hands.’ He (s.a.w.a.) replied, “Ask, O Abu
Amaarah!” He requested, ‘O Muhammad! Describe unto me your
Lord.’ He (s.a.w.a.) responded, “Surely the Creator cannot be
described except by what He has described Himself. How can the
Creator be described, Whom the attributes are helpless from
comprehending, imaginations from reaching Him, thoughts from
confining Him and intellects from encompassing Him? He is more
Majestic than the description of those who describe Him. He is Far
in His nearness and Near in His remoteness. He has made ‘how’ so
the question ‘how’ is not applicable for Him. He has made ‘where’
1
Al-Nukat al-Eteqadiyyah, pg. 35; al-Etemaad Fi Sharhe Risaalah Wajib al-Eteqaad, pg.
397.
2
Faraaed al-Simtain, vol. 2, pg. 132, Chap. 31, Tr. No. 431; Kefaayah al-Asar, pg. 11,
Chap. 1, Tr. No. 2; Yanaabi al-Mawaddah, pg. 440, Chap. 76, Tr. No. 1; Behaar al-Anwaar,
vol. 3, pg. 303 & vol. 36, pg. 283, Chap. 41, Tr. No. 101; Al-Awaalem, vol. 15/3, pg. 138,
so the question ‘where’ cannot be used for Him. He is distinct from

‘how-ness’ and ‘where-ness’. Then, He is One, He is Needless as He
has described Himself. Those who describe Him cannot reach unto
His attribute. He is neither born nor does He give birth. And none is
equal to Him.”
He said, ‘You have said the truth, O Muhammad! Inform me about

your statement, ‘He is One, there is nothing similar to Him’. Is not
Allah, the High, One like man is one?’ So, surely, His Oneness is
similar to the oneness of man.’
He (s.a.w.a.) explained, “Allah, the High, is One in the actual

meaning of oneness. But man is one in the meaning of compound i.e.
he is made of substance, accident, soul and body. So, the similarity
is only literal, nothing more.”
He confessed: You have spoken the truth, O Muhammad! Inform me

about your successor, who is he? For, there has been no Prophet but
that he had a successor. Indeed, our Prophet Moosa Ibn Imran (a.s.)
appointed Yoosha’ Ibn Nun (a.s.) as his successor.’
He (s.a.w.a.) clarified, “Yes. Surely my successor and caliph after

me is Ali Ibn Abi Taalib (a.s.), followed by my two grandsons,
Hasan (a.s.) and Husain (a.s.), who will be followed by nine of his
descendants, righteous Imams, from his progeny.”
He requested, ‘O Muhammad! Name them for me.’
He (s.a.w.a.) agreed, “Yes. When Husain (a.s.) dies, his son Ali (a.s.)
will succeed him. And when Ali (a.s.) dies, his son Muhammad
(a.s.), then his son Ja’far (a.s.), then his son Moosa (a.s.), then his
son Ali (a.s.), then his son Muhammad (a.s.), then his son Ali (a.s.),
then his son Hasan (a.s.) and then, al-Hujjah Ibn al-Hasan (a.t.f.s.).
These are the twelve Imams, their number being equal to the chiefs
of Bani Israel.”
He asked, ‘So, where is their place in Paradise?’
He (s.a.w.a.) retorted, “With me at my level.”
He acknowledged, ‘I witness that there is no god but Allah and that

surely you are the Messenger of Allah (s.a.w.a.). I also witness that
they are the successors after you. Indeed, I have found them in the
previous books. In his covenant unto us, Moosa Ibn Imran (a.s.)
prophesied, ‘With the advent of the last era, there will emerge a
Prophet named Ahmad, the seal of the Prophets. There will be no
Prophet after him. From his progeny, nine righteous Imams will
come forth, equal to the number of the grandsons.’
He (s.a.w.a.) inquired, “O Abu Amaarah! Do you know the

grandsons?”
He replied, ‘Yes, O Messenger of Allah (s.a.w.a.)! They were

twelve. The first of them was Laavi Ibn Barkhiyaa and he is the one
who had gone into a prolonged occultation from the Bani Israel.
Then he returned and Allah manifested His Shariah through him
after its learning. He fought against the King Firishtiaa till he killed
him.’
The Messenger of Allah (s.a.w.a.) responded, “Whatever occurred

in the Bani Israel will happen in my Ummah, step by step, in toto.
The twelfth of my successors will go in occultation till he is not seen.
A time will come upon my Ummah when nothing will remain from
Islam except its name, and nothing shall remain from Quran but its
image. Only then will Allah permit him to reappear, and (after his
reappearance), he will make Islam prevail and renew religion.”
Then he (s.a.w.a.) declared, “Congratulations to the one who loves

them and woe unto the one who bears malice against them.
Congratulations to the one who fastens unto them.”
Shivering, Na’sal stood up before the Messenger of Allah (s.a.w.a.)

and started recited a poem in his glorification.
1
243. Kefaayah al-Asar : Abdullah Ibn Abbas narrates, ‘I went to
the Messenger of Allah (s.a.w.a.), while Hasan (a.s.) was sitting on
his shoulder and Husain (a.s.) was on his lap. He (s.a.w.a.) was
kissing both of them and praying, “O Allah! Befriend him who
befriends these two and be enemy of the one who takes them as
enemy.” Then he (s.a.w.a.) prophesied, “O Ibn Abbas! As if I am
seeing his (Husain) beard being dyed in his blood. He will call out
(for help) but none will respond to his call. He will seek help but
nobody will come to his help.” I asked, ‘Who will do this, O
Messenger of Allah?’ He (s.a.w.a.) responded, “The worst of my
Ummah. Allah will not make my intercession reach unto them. O Ibn
Abbas! Whoever visits him (his grave), while being cognizant of his
rights, a reward of a thousand Hajj and a thousand Umrah will be
recorded for him. Know that whoever visits him, it is as if he has
visited me, and whoever visits me it is as if he has visited Allah. And
the right of Allah’s visitor (on Him) is that He will not punish him
with hell-fire. Know that prayers will be answered beneath his tomb
and cure will be found in the soil of his grave and that of the Imams
1
41, Tr. No. 107; Al-Awaalem, vol. 15/3, pg. 140, Chap. 1, Tr. No. 79; Al-Insaaf, pg. 202,
Tr. No. 202.
(a.s.) from his progeny.” Ibn Abbas says, ‘I asked, ‘O Messenger of

Allah! How many Imams will be there after you?’’ He (s.a.w.a.)
replied, “They will be equal to the number of the companions
(‫ﻳﻮﻥ‬‫ )ﺣﻮﺍﺭ‬of Hazrat Eesa (a.s.), the grandsons of Hazrat Moosa (a.s.)
and the chiefs of Bani Israel?” I enquired, ‘O Messenger of Allah!
How many will they be?’ He (s.a.w.a.) informed, “They were twelve
and the Imams after me will be twelve in number. The first of them is
Ali Ibn Abi Taalib (a.s.), followed by my two grandsons, Hasan
(a.s.) and Husain (a.s.). When Husain (a.s.) will die, his son Ali
(a.s.) will succeed him, followed by his son Muhammad (a.s.). When
Muhammad (a.s.) expires, his son Ja’far (a.s.) will succeed him,
followed by his son Moosa (a.s.). After the martyrdom of Moosa
(a.s.), his son Ali (a.s.) will succeed him, followed by his son
Muhammad (a.s.). When Muhammad (a.s.) expires, his son Ali (a.s.)
will be his heir, followed by his son Hasan (a.s.), who finally, will be
succeeded by his son al-Hujjah (a.t.f.s.).” Ibn Abbas recounts, ‘I
questioned, ‘O Messenger of Allah! These are names that I have
never heard before!’’ He (s.a.w.a.) prophesied, “O Ibn Abbas! They
are the Imams after me even if they are subjugated and oppressed.
They are trustees, infallible, chosen ones and the best (among the
people). O Ibn Abbas! One who comes on the day of judgement
cognizant of their rights, I will take his hand and make him enter the
paradise. O Ibn Abbas! Whoever denies them or rejects even one of
them, then it is as if he has denied and rejected me. And, whosoever
denies and rejects me, then he has denied and rejected Allah. O Ibn
Abbas! Soon the people will be divided into factions. When this is
the case, you follow Ali (a.s.) and his party for surely, he is with
truth and truth is with him and they will not separate from each
other till they meet me at the Hauz. O Ibn Abbas! Their mastership
is my mastership and my mastership is the mastership of Allah. War
with them is war with me and war with me is war with Allah. Their
peace is my peace and my peace is Allah’s peace.” Then the

Messenger of Allah (s.a.w.a.) recited the Quranic verse, ‫ﻭﹾﺍ‬‫ﻳ ﹾﻄ ِﻔﺆ‬ ‫ﻭ ﹶﻥ ﺃﹶﻥ‬‫ﺮِﻳﺪ‬‫ﻳ‬
‫ﻭ ﹶﻥ‬‫ﻩ ﺍﹾﻟﻜﹶﺎ ِﻓﺮ‬ ‫ﻮ ﹶﻛ ِﺮ‬ ‫ﻭﹶﻟ‬ ‫ﺭﻩ‬ ‫ﻮ‬‫ﻢ ﻧ‬ ‫ﻳِﺘ‬ ‫ﷲ ِﺇ ﱠﻻ ﺃﹶﻥ‬
ُ ‫ﻰ ﺍ‬‫ﻳ ﹾﺄﺑ‬‫ﻭ‬ ‫ﻢ‬ ‫ﺍ ِﻫ ِﻬ‬‫ﷲ ِﺑﹶﺄ ﹾﻓﻮ‬
ِ ‫ﺭ ﺍ‬ ‫ﻮ‬‫ ﻧ‬They intend to extinguish
Allah’s light with their mouths and Allah will not allow but to
1
complete His light even if the unbelievers dislike it. ”
2
244. Kefaayah al-Asar : Salmaan al-Faarsi chronicles, ‘The
Messenger of Allah (s.a.w.a.) addressed us thus, “O people! Soon I
will depart from you and go into the unseen (world). I advise you to
be good to my progeny. Keep away from innovations, for surely,
every innovation is a deviation and every deviation and its initiator
will be in hell-fire. O people! O whoever loses the sun must fasten to
the moon, and whoever loses the moon must hold on to the two
bright stars of the Ursa Minor. And whoever loses the two bright
stars of the Ursa Minor must fasten to the brilliant stars after me. I
say this unto you and seek forgiveness from Allah for me and for
you.’ When he (s.a.w.a.) descended from the pulpit, I trailed him
(s.a.w.a.). He (s.a.w.a.) entered the house of Ayesha and I followed
suit. Then I asked, ‘May my father and my mother be sacrificed for
you, O Messenger of Allah (s.a.w.a.)! I heard you say that whoever
loses the sun, must fasten to the moon, and whoever loses the moon
must hold on to the two bright stars of the Ursa Minor. And whoever
loses the two bright stars of the Ursa Minor must fasten to the
brilliant stars after me. So, who is the sun, the moon, the two bright
stars of the Ursa Minor and the brilliant stars?” He (s.a.w.a.)
elaborated, “As for the sun, then it’s me, while the moon is Ali (a.s.).
So if you lose me, then fasten unto him after me. Hasan (a.s.) and
1
2
41, Tr. No. 111; Al-Awaalem, vol. 15/3, pg. 144, Chap. 1, Tr. No. 83; Al-Insaaf, pg. 261,
Tr. No. 246.
Husain (a.s.) are the two bright stars of the Ursa Minor, so if you
lose the moon, then hold on to these two. The brilliant stars are the
nine infallible Imams (a.s.) from the progeny of Husain (a.s.) and
the ninth of them is their Mahdi (a.t.f.s.).” Then he (s.a.w.a.)
continued, “They are the successors and the caliphs after me, the
Imams, the righteous, equal to the grandsons of Yaqub (a.s.) and the
companions of Eesa (a.s.).” I requested, ‘Name them for me, O
Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.) complied, “The first
and the chief of them is Ali Ibn Abi Taalib (a.s.) followed by my two
grandsons. After them is Zain al-Aabedeen Ali Ibn Husain (a.s.),
followed by Muhammad Ibn Ali al-Baaqer (a.s.), the splitter of the
knowledge of the Prophets (a.s.). He will be succeeded by Ja’far Ibn
Muhammad, his son al-Kaazem (a.s.) the namesake of Moosa Ibn
Imran (a.s.), who will be followed by his son, who will be martyred
in Khorasan while being away from his homeland. His son
Muhammad and the two truthful ones, Ali and Hasan will succeed
him. Finally the Hujjah, the Qaem, the Awaited One during his
occultation, will succeed them. Surely, they are my progeny from my
blood and my flesh. Their knowledge is my knowledge and their
judgement is my judgement. Whoever tortures me concerning them,
Allah will not make my intercession reach unto them.”’
1
245. Kamaal al-Deen : Jaaber Ibn Yazeed al-Jo’fi narrates that I
1
Kamaal al-Deen, vol. 1, pg. 253, Chap. 23, Tr. No. 3; Yanaabi al-Mawaddah, pg. 494,
Chap. 94; Kefaayah al-Asar, pg. 53, Chap. 7, Tr. No. 1; Al-Manaaqeb of Ibn Shahr Aashob,
vol. 1, pg. 282 narrating from the Tafseer of Jaaber al-Jo’fi from Jaaber al-Ansaari; E’laam
al-Waraa, pg. 397; Al-Awaalem, vol. 15/3, pg. 11; Tafseer Rauz al-Jenaan, vol. 3, pg. 423;
Behaar al-Anwaar, vol. 23, pg. 289, Chap. 17, Tr. No. 16 & vol. 36, pg. 249, Chap. 41, Tr.
No. 67; Al-Insaaf, pg. 114, Tr. No. 107; Kefaayah al-Mohtadi, pg. 56, Tr. No. 5; Tabyeen
al-Mahajjah, pg. 278; Ta’veel al-Ayaat al-Zaaherah, pg. 141; Kashf al-Ghummah, vol. 2,
pg. 509; Tafseer al-Saafi, vol. 1, pg. 366; Ilzaam al-Naaseb, vol. 1, pg. 54; Al-Seraat al-
Mustaqeem, pg. 143, Chap. 10, Sec. 21; Tafseer Noor al-Saqlain, vol. 1, pg. 414, Tr. No.
heard Jaaber Ibn Abdullah Ansaari say, ‘When Allah, Mighty and
Glorified be He, revealed upon His Prophet Muhammad (s.a.w.a.),
‫ﻢ‬ ‫ﻣ ِﺮ ﻣِﻨ ﹸﻜ‬ ‫ﻟِﻲ ﺍ َﻷ‬‫ﺃﹸﻭ‬‫ﻮ ﹶﻝ ﻭ‬‫ﺮﺳ‬ ‫ﻮﹾﺍ ﺍﻟ‬‫ﻭﹶﺃﻃِﻴﻌ‬ ‫ﷲ‬
َ ‫ﻮﹾﺍ ﺍ‬‫ﻮﹾﺍ ﹶﺃﻃِﻴﻌ‬‫ﻣﻨ‬ ‫ ﺁ‬‫ﺎ ﺍﱠﻟﺬِﻳﻦ‬‫ﻳﻬ‬‫ﺎ ﹶﺃ‬‫ ﻳ‬O ye who believe!
Obey Allah and obey the messenger and those possessing
1
authority among you , I said, ‘O Messenger of Allah! We know
Allah and His Messenger. But who are the possessors of authority
whose obedience Allah has accompanied with your obedience?’ He
(s.a.w.a.) explained, “They are my caliphs, O Jaaber, and the Imams
of the Muslims after me. The first of them is Ali Ibn Abi Taalib (a.s.),
then Hasan (a.s.) and Husain (a.s.), then Ali Ibn Husain (a.s.), then
Muhammad Ibn Ali (a.s.) the one who is famous as al-Baaqer in the
Old Testament. Soon, you will meet him, O Jaaber, so when you face
him, convey my salutation to him. He will be followed by Sadeq,
Ja’far Ibn Muhammad, then Moosa Ibn Ja’far, then Ali Ibn Moosa,
then Muhammad Ibn Ali, then Ali Ibn Muhammad, then al-Hasan
Ibn Ali, then the one who will be my namesake and bear my
agnomen, the proof of Allah in His earth and His remainder among
His servants, the son of Hasan Ibn Ali. He (a.t.f.s.) is the one at
whose hands Allah, High be His remembrance, will open the east of
the earth and its west. He (a.t.f.s.) is the one who will be concealed
from his Shias and his friends, an occultation in which none will be
steadfast on the belief of his Imamate except the one whose heart
has been tested by Allah for faith.” Jaaber says that he asked, ‘O
Messenger of Allah (s.a.w.a.)! Will the Shias benefit from him
during the occultation?’ He (s.a.w.a.) replied, “Yes, by the One Who
sent me with Prophethood! Surely they will benefit with his light and
gain from his mastership in his occultation like the people derive
331; Tafseer Kanz al-Daqaaeq, vol. 2, pg. 393; Reyaaz al-Saalekeen, vol. 5, pg. 173,
Rauzah No. 34.
1
Surah Nisaa (4): Verse 59
benefit from the sun when the clouds hide it. O Jaaber! This is from
the hidden secrets of Allah and the treasures of His knowledge, so
hide it except from the ones worthy of it.”
Jaaber Ibn Yazeed recounts: When Jaaber Ibn Abdullah Ansaari

paid a visit to Ali Ibn Husain (a.s.) and was conversing with him,
Muhammad Ibn Ali al-Baaqer (a.s.) emerged from the ladies room
while he was a small boy and a forelock was dropping on his
forehead. The moment his eyes fell on him, Jaaber trembled all over
with every strand of hair on his body being raised in amazement.
Jaaber stared at him for a long time and then asked, ‘Son! Come
forward’, he came forward. Then he said, ‘Go back’ and he duly
obliged. Jaaber exclaimed, ‘By the Lord of the Ka’bah! His traits are
exactly like those of the Prophet (s.a.w.a.).’ Jaaber stood up and
going near him, asked, ‘Son! What is your name?’ He replied,
“Muhammad.” ‘Whose son?’ “Ali Ibn Husain” was the response.
Jaaber queried, ‘Son, may my life be sacrificed for you, are you al-
Baaqer?’ He replied in the affirmative and said, “Convey to me what
you are carrying from the Messenger of Allah (s.a.w.a.).” Jaaber
responded, ‘O my master! The Messenger of Allah (s.a.w.a.) gave
me glad tidings of survival till I meet you and to convey his
salutations to you. O my master! The Messenger of Allah (s.a.w.a.)
conveys salutations to you!’ Abu Ja’far (a.s.) remarked, “O Jaaber!
May the salutations be on the Messenger of Allah (s.a.w.a.) till the
heavens and the earth subsist. And may the salutations be on you for
conveying the salutations.”
Thereafter, Jaaber used to frequent him and learn things from him.
Once, Imam Baaqer (a.s.) asked him some question. At this, Jaaber
pleaded, ‘By Allah! I don’t intend to violate the prohibition of
Allah’s Messenger (s.a.w.a.). For certainly, he (s.a.w.a.) has
informed me that you are the Imams, the guides from his Ahle Bait
(a.s.) after him (s.a.w.a.). The most forbearing of the people in
childhood and the most knowledgeable of them in old age. And he
(s.a.w.a.) warned, “Don’t teach them for they are more
knowledgeable than you.” Hearing this, Abu Ja’far (a.s.) retorted,
“Indeed my grandfather (s.a.w.a.) has spoken the truth. Certainly, I
am more informed than you of what I asked you, as I have been
granted wisdom in childhood. All this is due to the grace of Allah
and His mercy upon us Ahle Bait (a.s.).”
1
246. Kefaayah al-Asar : Jaaber Ibn Abdullah Ansari narrates that
the Messenger of Allah (s.a.w.a.) said to Husain (a.s.), “O Husain!
Nine Imams will emerge from your loins. From them, is the Mahdi
of this Ummah. So, when your father is martyred, Hasan will
succeed him and when Hasan is poisoned, you will follow him.
When you will be martyred, your son Ali will succeed you. When Ali
dies, his son Muhammad, and when Muhammad dies, his son Ja’far
will succeed him. When Ja’far dies, his son Moosa, and when
Moosa dies, his son Ali will follow him. When Ali dies, his son
Muhammad and when Muhammad expires, his son Ali will be his
heir. When Ali dies, his son Hasan will take charge and when Hasan
departs, his son, al-Hujjah will succeed him. He will fill the earth
with justice and equity as it would be filled with injustice and
oppression.”
2
247. Kefaayah al-Asar : Anas Ibn Maalik recounts, ‘I, Abuzar,
Salman, Zaid Ibn Saabit and Zaid Ibn Arqam were with the
1
2
Kefaayah al-Asar, pg. 69, Chap. 8, Tr. No. 2; Irshaad al-Quloob, pg. 272; Al-Insaaf, pg.
317, Tr. No. 291; Behaar al-Anwaar, vol. 36, pg. 301, Chap. 41, Tr. No. 140.
Messenger of Allah (s.a.w.a.) when Hasan (a.s.) and Husain (a.s.)

entered. The Messenger of Allah (s.a.w.a.) kissed them. Then
Abuzar turned enthusiastically towards them, kissed their hands,
returned and sat with us. We whispered to him, ‘O Abuzar! You are
an old companion of the Prophet, yet you stand up for the two
children of Bani Hashim, move enthusiastically towards them and
kiss their hands?!’ He retorted, ‘Yes. Had you heard what I heard
concerning these two from the Messenger of Allah (s.a.w.a.), you
would have done more than what I do.’ We inquired, ‘What did you
hear, O Abuzar?’ He replied, ‘I heard him (s.a.w.a.) say to Ali (a.s.):
O Ali! By Allah, if a person prays and fasts till he becomes like a
decomposed skin waterbag, yet his prayers and fasting will not
benefit him without your love and hatred towards your enemies. O
Ali! Whoever pleads to Allah through the medium of your love, it
becomes a right upon Allah not to return him disappointed. O Ali!
Whoever loves you and fastens unto you, then indeed he has
fastened unto the strong rope’.’ Thereafter Abuzar stood up and left.
We went to the Messenger of Allah (s.a.w.a.) and verified, ‘O
Messenger of Allah (s.a.w.a.)! Abuzar has narrated to us from you
such and such things.’ He (s.a.w.a.) confirmed, “Abuzar has spoken
the truth, indeed he has spoken the truth, by Allah. There is nobody
on the face of the earth more truthful than Abuzar.” He (s.a.w.a.)
continued, “Allah, Blessed and High Be He, created me and my
Ahle Bait (a.s.) from one light, seven thousand years before He
created Adam (a.s.). Thereafter, He transferred us from his loin to
the loins of the pure men and the wombs of the pure women.” I
asked, ‘O Messenger of Allah (s.a.w.a.)! Where were you and in
which form were you?’ He (s.a.w.a.) replied, “We were shadows of
light beneath the Throne (arsh), glorifying Allah and declaring His
Majesty.” He (s.a.w.a.) proceeded, “When I was taken to the
heavens for ascension (‫ )ﻣﻌﺮﺍﺝ‬and reached the lotus tree (‫)ﺳﺪﺭﺓ ﺍﳌﺘﻨﻬﻲ‬,
Jibraeel left me alone. I cried, ‘My friend, Jibraeel, are you

forsaking me in such a place?’ He (a.s.) replied, ‘O Muhammad! I
am not permitted to cross this limit lest my wings be burnt.’ From
there, I was taken to in the light till Allah pleased, when Allah
revealed unto me, ‘O Muhammad! I glanced through the earth,
selected you from it and appointed you as a Prophet. For the second
time, I glanced through the earth, chose Ali from it and nominated
him as your successor, the inheritor of your knowledge and the
Imam after you. I will bring forth from the loins of you two, pure
progeny and infallible Imams and the treasurers of My knowledge.
Had you not been there, I would not have created the world, the
hereafter, the paradise and the hell. O Muhammad! Do you like to
see them (the Imams)?’ I replied in the affirmative. I was called, ‘O
Muhammad! Raise your head! I raised my head and I saw the lights
of Ali, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja’far
Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn
Ali, Ali Ibn Muhammad, Hasan Ibn Ali and al-Hujjah. The last
named was shining amongst them like a brilliant star.’ I asked,
‘Who are these and who is he?’ He replied, ‘O Muhammad! They
are the Imams after you, the infallible from your progeny. He is the
Hujjah, who will fill the earth with justice and equity and pacify the
hearts of the believers’.” We (the companions) remarked, ‘May our
fathers and mothers be sacrificed for you! Indeed you have said a
strange thing, O Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.)
retorted, “Stranger than this is the fact that some people will hear
these things from me and yet turn their backs after Allah has guided
them and trouble me concerning these Imams. May Allah not make
my intercession reach unto them!”’
1
248. Kefaayah al-Asar : Anas Ibn Maalik chronicles that the
Messenger of Allah (s.a.w.a.) said, “When I was taken to the
heavens (‫)ﻣﻌﺮﺍﺝ‬, I saw transcribed on the leg of the throne (‫)ﻋﺮﺵ‬,
‘There is no god but Allah. Muhammad is the Messenger of Allah. I
have assisted and helped him through Ali.’ I saw twelve names
written with light. They were of Ali Ibn Abi Taalib, my two
grandsons and nine names after them, of which three were Ali, two
were Muhammad, Ja’far, Moosa, Hasan and al-Hujjah, who shone
from amongst them. I asked, ‘O Lord! Whose names are these?’ My
Lord, mighty be His Majesty, called out, ‘They are the successors
from your progeny. Through them, I will reward and I will
chastise.’”
2
249. Kefaayah al-Asar : Abu Hurairah reports, ‘I, Abu Bakr, Umar,
Fazl Ibn Abbas, Zaid Ibn Haaresah and Abdullah Ibn Mas’ood were
with the Messenger of Allah (s.a.w.a.) when Husain Ibn Ali (a.s.), (a
child learning to walk) entered. The Prophet (s.a.w.a.) held him and
kissed him, saying, “Come on, come on, take small steps.” Then, the
Prophet (s.a.w.a.) placed his mouth on his mouth and prayed, “O
Allah! Surely I love him, so you love him too, and love the one who
loves him. O Husain! You are an Imam, the son of an Imam and the
father of nine Imams from your righteous progeny.” At this,
Abdullah Ibn Masood asked, ‘Who are these Imams, O Messenger
of Allah (s.a.w.a.), whom you just mentioned, from the progeny of
Husain?’ He (s.a.w.a.) bowed his head for a long time, then he
(s.a.w.a.) raised it and said, “O Abdullah! You have asked a great
question but I will inform you of it. Certainly, this son of mine - and
1
Kefaayah al-Asar, pg. 74, Chap. 8, Tr. No. 4; Behaar al-Anwaar,vol. 36, pg. 310, Chap.
2
he (s.a.w.a.) placed his hand on the shoulder of Husain - will have a

son who will be the namesake of his grandfather, Ali (a.s.). He will
be called as Abid and the light of the puritans. Allah will bring forth
from the loin of Ali, whose name will be my name1 and he will bear
utmost similarity to me from the people. He will split the knowledge,
as it ought to be split, speak with truth and command only for the
right things. Thereafter, Allah will cause to emerge from his
offspring the word of right and the tongue of truth2, the truthful in
his word and speech. He who doubts about him is like the one who
has doubted about me and the one who rejects him is as if he has
rejected me.” At this juncture, Hassaan Ibn Saabit entered, recited a
few poems glorifying the Messenger of Allah (s.a.w.a.) and the
tradition was discontinued.
On the morrow, we prayed along with the Messenger of Allah

(s.a.w.a.). After the prayers, he (s.a.w.a.) entered the house of
Ayesha. Ali Ibn Abi Taalib (a.s.) Abdullah Ibn Abbas and I (Abu
Hurairah) followed him. It was his (s.a..w.a.) habit that when he was
asked, he answered and when he was not questioned, he initiated the
talk. I asked him, ‘May my father and my mother be held your
ransom, O Messenger of Allah! Will you not inform me of the
remaining Caliphs from the progeny of Husain (a.s.)?’ He (s.a.w.a.)
said, “Yes, O Abu Hurairah! Allah will bring forth from the progeny
of Ja’far, a pure, immaculate son, a namesake of (Prophet) Moosa
Ibn Imran (a.s.).”
Ibn Abbas inquired, ‘Then who, O Messenger of Allah?’ He

(s.a.w.a.) responded, “From the offspring of Moosa will emerge his
son Ali, called Reza (a.s.). He will be the place of knowledge and the
1
Imam Muhammad al-Baqer (a.s.)
2
Imam Ja’far al-Sadeq (a.s.)
mine of forbearance. By my father! He will be martyred as a

stranger (far away from his homeland). From the progeny of Ali will
come out his son Muhammad (a.s.), the praised one, the purest of
the people in creation and the best of them in ethics. Then, from the
progeny of Muhammad will emerge his son Ali, pure of heart and
truthful in speech. From the loin of Ali will come out Hasan, the
blessed, the pure, the immaculate, the speaker from Allah and the
father of His proof. Finally, from the offspring of Hasan, the Qaem
of us Ahle Bait (a.s.) will emerge. He will fill the earth with justice
and equity, as it would be fraught with injustice and oppression. He
will bear the awe of (Prophet) Moosa, the judgement of Dawood
and the brightness of Eesa. Then he (s.a.w.a.) recited the verse, ‫ﻳ ﹰﺔ‬‫ﺭ‬ ‫ﹸﺫ‬
‫ﻠِﻴﻢ‬‫ ﻋ‬‫ﻤِﻴﻊ‬‫ﻪ ﺳ‬ ‫ﺍﻟ ﹼﻠ‬‫ﺾ ﻭ‬
ٍ ‫ﻌ‬ ‫ﺑ‬ ‫ﺎ ﻣِﻦ‬‫ﻬ‬‫ﻌﻀ‬ ‫ﺑ‬ Offspring, one of the other. And Allah is
1
the Hearing, the Knowing. ” Here, Ali Ibn Abi Taalib (a.s.) asked
him, “May my father and my mother be sacrificed for you, O
Messenger of Allah! Who are these whose names you have just
mentioned?” He (s.a.w.a.) informed, “O Ali! These are the names of
the successors after you, a pure progeny and a blessed offspring.”
He (s.a.w.a.) continued, “I swear by the One in Whose hands is the
life of Muhammad! Even if a person worships Allah for a thousand
years, then another thousand years between the Rukn (al-Yamaani)
and the Maqaam(-e-Ibraheem) but comes to me denying their
mastership, Allah will throw him in the hell-fire, whoever he may
be.”’
Abu Ali Ibn Humaam (one of the links in the chain of narrators of
this tradition) remarks, ‘Amazing, very amazing, indeed from Abu
Hurairah! He narrates such traditions but denies the virtues of the
Ahle Bait (a.s.).’
1
Surah Aale Imran (3): Verse 34
1
250. Kefaayah al-Asar : Abu Amaamah recounts that the
Messenger of Allah (s.a.w.a.) said, “When I was taken to the
heavens (‫)ﻣﻌﺮﺍﺝ‬, I saw written with light on the leg of the throne
(‫)ﻋﺮﺵ‬, ‘There is no god but Allah. Muhammad is the Messenger of
Allah. I assisted him with Ali and helped him with Ali. After him,
will be Hasan and Husain. I saw Ali written thrice, Muhammad
twice, Ja’far, Moosa, Hasan and Hujjah; twelve names written with
light. I asked, ‘O Lord! Whose names are these that you have
accompanied with me?’ I was called out, ‘O Muhammad! They are
the Imams after you and the best ones from your progeny.’”
2
251. Kefaayah al-Asar : Yazeed Ibn Haroon reports that our
teachers and our scholars informed us from Abd al-Qays (in a
lengthy tradition in which the Battle of Jamal is discussed) that,
‘…then the woman (Ayesha) was caught and taken to the fort of
Bani Halaf where Ali, Hasan, Husain, Ammaar, Zaid and Abu
Ayyub Khalid Ibn Zaid al-Ansaari arrived. When Abu Ayyub went
to the houses of the Hashemiites, thirty of us from the elders of
Basrah gathered, went to him, saluted him and asked, ‘You have
fought with the Messenger of Allah (s.a.w.a.) in (the battles of) Badr
and Ohod against the polytheists and now you have come to fight
against the Muslims?’ He replied, ‘By Allah! I have heard the
Messenger of Allah (s.a.w.a.) say to Ali (a.s.), “Surely you will fight
against the Naakeseen (the people of Jamal- Ayesha, Talha, Zubair,
etc.), the Qaaseteen (the people of Siffeen viz. Moaviyah and his
sycophants) and the Maareqeen (the people of Naharwan- the
1
Kefaayah al-Asar, pg. 105; Al-Manaaqeb of Ibn Shahr Aashob, vol. 1, pg. 296, Tr. No.
11; Behaar al-Anwaar, vol. 36, pg. 321, Chap. 41, Tr. No. 174; Al-Insaaf, pg. 97, Tr. No.
83.
2
Chap. 41, Tr. No. 182.
Kharijiites).” We asked, ‘By Allah! Did you hear this from the
Messenger of Allah (s.a.w.a.) concerning Ali?!’ He said, ‘I heard
him (s.a.w.a.) say, “Ali is with the truth and truth is with Ali. He is
the Imam and the Caliph after me. He will fight for the
interpretation of the Quran as I fought for its revelation. His two
sons, Hasan and Husain, my two grandsons from this Ummah, are
Imams, whether they stand or sit, and their father is better than they
are. The Imams after Husain are nine from his progeny and from
them is the Qaem, who will rise in the last era just as I stood up in
its beginning and he will conquer the forts of deviation.” We asked,
‘Who are these nine (Imams)?’ He replied, ‘They are the Imams
after Husain, one after the other.’ We inquired, ‘How many Imams
did the Messenger of Allah (s.a.w.a.) promise you that would
succeed him (s.a.w.a.)?’ He retorted, ‘Twelve.’ We requested, ‘Can
you name them for us?’ He responded, ‘Yes. Surely the Messenger
of Allah (s.a.w.a.) informed us, “When I was taken to the skies for
ascension, I looked at the leg of the Throne (arsh) where it was
written with light: There is no god but Allah. Muhammad is the
Messenger of Allah. I have supported him with Ali and assisted him
with Ali. Moreover, I saw eleven names transcribed with light on the
leg of the Throne after Ali. They were Hasan, Husain, Ali (thrice),
Muhammad (twice), Ja’far, Moosa, Hasan and Hujjah. I asked, ‘My
Lord and my master! Whose are these whom You have honoured
and associated their names with Your Name?’ I was told, ‘O
Muhammad! They are the successors after you and the Imams. So,
congratulations to their lovers and woe unto those who bear malice
against them…”’
1
252. Kefaayah al-Asar : Huzaifah Ibn Yamaan reports that the
1
Messenger of Allah (s.a.w.a.) prayed with us. Then he (s.a.w.a.)

turned towards us and addressed us thus, “O my companions! I
advise you to fear Allah and act in accordance with His obedience.
Whoever does so will be successful and triumphant. But whosoever
forsakes it will regret and lament. So, fasten unto piety and you will
be safe and secure from the fears of the Day of Judgement. I have
been called for (i.e. I am going to die) and I have responded. Thus, I
leave behind you two weighty things, the Book of Allah and my
progeny the Ahle Bait (a.s.). If you hold on to them, you will not
deviate. And whoever fastens unto my progeny after me will be
among the successful ones. But whoever lags behind will be from the
destroyed ones.” I asked, “O Messenger of Allah (s.a.w.a.)! Whom
will you depute among us?” He (s.a.w.a.) questioned, “Whom did
Moosa Ibn Imran (a.s.) depute among his nation?” I said, ‘His
successor, Yoosha’ Bin Nun.’ He (s.a.w.a.) retorted, “Then certainly
my successor and my caliph after me will be Ali Ibn Abi Taalib
(a.s.), the leader of the righteous and the killer of the transgressors.
Who helps him will be helped (by Allah) and who forsakes him will
be forsaken.” I asked, ‘O Messenger of Allah (s.a.w.a.)! How many
Imams will succeed you?’ He (s.a.w.a.) replied, “Equal to the
number of Bani Israaeel, of which, nine will be from the descendants
of Husain (a.s.). Allah will give them my knowledge and my
understanding. They will be the treasures of Allah’s knowledge and
the mine of His revelation.” I inquired, ‘O Messenger of Allah
(s.a.w.a.)! Then what about the descendants of Hasan (a.s.)?’ He
(s.a.w.a.) argued, “Indeed, Allah, Blessed and High be He, has
placed Imamat in the progeny of Husain (a.s.) and this is His saying,
Mighty and Glorified be He, ‫ﻋ ِﻘِﺒ ِﻪ‬ ‫ﻴ ﹰﺔ ﻓِﻲ‬‫ﺎ ِﻗ‬‫ﻤ ﹰﺔ ﺑ‬ ‫ﺎ ﹶﻛ ِﻠ‬‫ﻠﹶﻬ‬‫ﻌ‬‫ﺟ‬‫ ﻭ‬And He made it a
1
remaining word in his posterity. ” I pleaded, ‘Will you not name
1
them for me, O Messenger of Allah (s.a.w.a.)?’ He (s.a.w.a.) replied,

“Yes. When I was taken to the heavens for ascension (me’raaj), I
saw that it was transcribed with light on the leg of the throne: There
is no god but Allah. Muhammad is the Messenger of Allah. I have
assisted him and helped him with Ali. I saw the lights of Hasan,
Husain and Fatemah. I observed Ali written in three places,
Muhammad in two places, Moosa, Ja’far, Hasan and Hujjah, who
was shining amongst them like a brilliant star. I asked, ‘O Lord!
Who are these whose names You have associated with Your Name?’
He answered, ‘O Muhammad! Surely these are successors and
Imams after you. I have created them from your soil (‫)ﻃﻴﻨﺖ‬. Then
congratulations to the one who loves them and woe unto the one
who bears enmity against them. For, due to them I send down the
rains and through them I reward and I punish.”’ Thereafter, the
Messenger of Allah (s.a.w.a.) raised his hands towards the sky and
prayed a few supplications. I heard him (s.a.w.a.) say, “O Allah!
Place information and deep knowledge in my posterity and the
1
posterity of my posterity, in my progeny and the progeny of my
progeny.”
2
253. Kamaal al-Deen : Imam Ja’far Sadeq (a.s.) narrates on the
authority of his ancestors that the Messenger of Allah (s.a.w.a.) said,
“Jibraeel (a.s.) has reported to me from the Lord of the Might, may
His Majesty be Mighty, that He said, ‘Whoever knows (believes) that
there is no god but Me alone, Muhammad (s.a.w.a.) is My servant
and My messenger, Ali Ibn Abi Taalib (a.s.) is My caliph and that
1
lit.: crop – Tr.
2
Kamaal al-Deen, vol. 1, pg. 258, Chap. 24, Tr. No. 3; Kefaayah al-Asar, pg. 143, Chap.
22, Tr. No. 1; E’laam al-Waraa, pg. 4, Section 2; Al-Ehtejaaj, vol. 1, pg. 68; Behaar al-
Anwaar, vol. 36, pg. 251, Chap. 41, Tr. No. 68; Qasas al-Anbiyaa, pg. 368, Section 17, Tr.
No. 440; Munaar al-Huda, pg. 368; Al-Insaaf, pg. 238, Tr. No. 230.
surely the Imams form his progeny are My proofs, I will make him
enter the paradise on account of My mercy, save him from My hell
due to My forgiveness and allow him to reside in My
neighbourhood. I will make My honour obligatory on him, complete
My bounties on him and make him from My special and pure
(servants). If he calls Me, I will answer him, if he invokes Me, I will
accept his invocation and if he asks Me, I will grant him. If he is
silent, I will initiate the talk with him and if he errs, I will have
mercy on him. If he flees from Me, I will call him and if he returns
unto Me, I will accept him. If he knocks on My door, I will open it.
But one who does not witness that there is no god but Me alone; or
• bears testimony for the same but does not bear witness that
Muhammad is My servant and My messenger; or
• testifies for the above two but does not acknowledge that Ali Ibn
Abi Taalib (a.s.) is My caliph; or
• witnesses for all the above but refuses to confess that the Imams
(a.s.) from his progeny are My proofs, then indeed He has
denied My bounties, belittled My greatness and disbelieved in
My signs and My books. If he desires Me, I will veil Myself from
him and if he asks Me, I will deprive him. When he calls Me, I
will not hear his call and when he invokes Me, I will not accept
his invocation. If he expects from Me, I will disappoint him. This
is my retribution for him and I am not unjust unto My
servants.’”
At this juncture, Jaaber Ibn Abdullah Ansaari stood up and asked,

‘O Messenger of Allah (s.a.w.a.)! Who are the Imams from the
progeny of Ali Ibn Abi Taalib (a.s.)?’ He (s.a.w.a.) informed,
“Hasan and Husain, the two leaders of the youth of paradise. Then,
the chief of the worshippers in his time, Ali Ibn Husain, then Baaqer,
Muhammad Ibn Ali; soon you will reach unto him O Jaaber, so
when you meet him, convey my salutations unto him. He will be
followed by Sadeq, Ja’far Ibn Muhammad, then Kaazem, Moosa Ibn
Ja’far, then Reza, Ali Ibn Moosa, then Taqi, Muhammad Ibn Ali,
then Naqi, Ali Ibn Muhammad, then Zaki, Hasan Ibn Ali, then his
son, the one who will rise with the truth, the Mahdi of this Ummah.
He will fill the earth with justice and equity, as it would be fraught
with injustice and oppression. These, O Jaaber, are my caliphs, my
successors, my descendants and my progeny. Whoever obeys them
has obeyed me and whoever disobeys them has defied me. Whoever
denies them or denies even one of them, then indeed he has denied
me. Through them, Allah, Mighty and Glorified be He, will prevent
the skies from falling on the earth, of course, with His permission.
Due to them, Allah protects the earth from swallowing up its
inhabitants.”
1
254. Kefaayah al-Asar : Ali (a.s.) chronicles, “I was with the
Messenger of Allah (s.a.w.a.) in the house of Umm Salmah (r.a.)
{and the tradition is a lengthy one concerning the successors of the
Prophets (a.s.) and it reaches till} when the Messenger of Allah
(s.a.w.a.) said, ‘And I am handing over the succession to you and
you hand it over to your son Hasan, who in turn will hand it over to
his brother Husain. He will hand it over to his son Ali, Ali to his son
Muhammad, Muhammad to his son Ja’far, Ja’far to his son Moosa,
Moosa to his son Ali, Ali to his son Muhammad, Muhammad to his
son Ali, Ali to his son Hasan and Hasan will hand it over to his son
al-Qaem. Thereafter, their Imam will disappear from them till Allah
1
pleases and he will have two occultations, of which one will be

greater than the other.’ Then he (s.a.w.a.) turned to us and
addressed us in a raised voice, ‘Beware! Beware! When the fifth
descendant of my seventh offspring goes in occultation!” I asked,
“O Messenger of Allah! What will happen after his occultation?”
He (s.a.w.a.) replied, “He will be patient till Allah grants him
permission to emerge. He will reappear from a village called
‘Kar’ah’. He will wear a turban (amaamah) on his head, sport my
armour and don my sword the Zulfiqaar. Then, a caller will call out,
‘This is Mahdi, the Caliph of Allah, so obey him.’ He will fill the
earth with justice and equity, as it would be fraught with injustice
and oppression. This will be at a time when the world will become a
place of confusion, chaos and disorder and people will envy each
other. Neither the elder will have mercy on the younger nor will the
strong deal the weak with compassion. Only then will Allah permit
him to reappear.’”
1
255. Kefaayah al-Asar : Imam Sadeq (a.s.) cites on the authority of
his ancestors till Ameer al-Momineen Ali Ibn Abi Taalib (a.s.) that
the Messenger of Allah (s.a.w.a.) said, “When I was taken to
heavens, my Lord, mighty be His Majesty, revealed unto me, ‘O
Muhammad! I scanned the earth thoroughly, selected you from it,
appointed you as a Prophet and derived for you a name from My
Name. So I am Mahmood while you are Muhammad. Then, I
scanned for the second time, chose Ali from it, made him as your
successor and your caliph, the husband of your daughter, the father
of your progeny and derived his name from among My Names. So I
1
Kefaayah al-Asar, pg. 152, Chap. 23, Tr. No. 5; Kamaal al-Deen, vol. 1, pg. 252, Chap.
23, Tr. No. 2; Oyoon-o-Akhbaar al-Reza (a.s.), vol. 1, pg. 58, Chap. 6, Tr. No. 27; Behaar
al-Anwaar, vol. 36, pg. 245, Chap. 41, Tr. No. 58; Isbaat al-Hudaat, vol. 2, pg. 327, Chap.
9, Tr. No. 126; Ghaayah al-Maraam, pg. 142, Tr. No. 3; Al-Insaaf, pg. 299, Tr. No. 277
am al-Ali al-A’laa while he is (named) Ali. I have made Fatemah,

Hasan and Husain from the lights of you two and presented their
mastership to the angels. So, whoever accepted it (mastership)
became among My close angels. O Muhammad! If a person
worships Me till he breaks down and becomes like a decomposed
skin waterbag but approaches Me denying their mastership, I will
not make him reside in My Paradise nor will I grant him a shadow
beneath My Throne (‫)ﻋﺮﺵ‬. O Muhammad! Do you love to see them?’
I replied in the affirmative. He, Mighty and Glorified be He,
ordered, ‘Raise your head.’ So I raised my head and saw the lights
of Ali, Fatemah, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn
Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa,
Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and
Muhammad (.‫ﺩ‬.‫ﻡ‬.‫ﺡ‬.‫)ﻡ‬, the son of Hasan, the Qaem was standing
between them like a brilliant star. I asked, ‘O Lord! Who are these?’
He replied, ‘These are the Imams and this is the Qaem who will
make My permissible, permissible and My prohibited, prohibited.
Through him, I will take revenge from My enemies. He will be a
source of comfort for My friends. He is the one who will cure the
hearts of your Shias from the oppressors, the deniers and the
unbelievers’.”
1
256. Kefaayah al-Asar : Ameerul Momineen Ali (a.s.) recounts, “I
went to the Messenger of Allah (s.a.w.a.) in the house of Umm
Salmah (r.a.) when the verse, ‫ﻢ‬ ‫ﺮﻛﹸ‬ ‫ﻬ‬ ‫ ﹶﻄ‬‫ﻭﻳ‬ ‫ﺖ‬
ِ ‫ﻴ‬ ‫ﺒ‬‫ﻫ ﹶﻞ ﺍﹾﻟ‬ ‫ﺲ ﹶﺃ‬
 ‫ﺟ‬ ‫ﺮ‬ ‫ﻢ ﺍﻟ‬ ‫ﻨ ﹸﻜ‬‫ﺐ ﻋ‬
 ‫ﺬﹾ ِﻫ‬‫ﻪ ِﻟﻴ‬ ‫ﺪ ﺍﻟ ﱠﻠ‬ ‫ﻳﺮِﻳ‬ ‫ﺎ‬‫ﻧﻤ‬ِ‫ﺇ‬
‫ﺍ‬‫ﻄﹾﻬِﲑ‬‫ ﺗ‬Surely Allah intends to keep all the filth away only from
2
you, O Ahl al-Bait, and purify you, a purification was revealed.
The Messenger of Allah (s.a.w.a.) said, ‘O Ali! This verse was
1
2
Surah Ahzaab (33): Verse 33.
revealed concerning you and my two grandsons, who are the Imams
from your progeny.’ I asked, ‘O Messenger of Allah! How many
Imams will be there after you?’ He (s.a.w.a.) replied, ‘You, O Ali,
then your two sons Hasan and Husain, after Husain his son Ali,
after Ali his son Muhammad, after Muhammad his son Ja’far, after
Ja’far his son Moosa, after Moosa his son Ali, after Ali his son
Muhnammad, after Muhammad his son Ali, after Ali his son Hasan
and the Hujjah is the son of Hasan. Thus I found their names written
on the leg of the Throne (arsh). I asked Allah, Mighty and Glorified
be He, about them. He informed, ‘O Muhammad! These are the
Imams after you, pure and infallible, and their enemies are
cursed’.”
1
257. Kefaayah al-Asar : Imam Hasan Ibn Ali (a.s.) chronicles,
“The Messenger of Allah (s.a.w.a.) addressed us thus, after praising
and glorifying Allah, ‘O people! I have been invited (to die) and I
have accepted the invitation. Surely, I leave behind you two weighty
things, the Book of Allah and my progeny, my Ahle Bait (a.s.). If you
fasten unto both of them, you will never go astray. Learn from them
and do not teach them because they are more learned than you. The
earth cannot be devoid from them. If it ever does, it will be
destroyed along with its inhabitants.’ Then he (s.a.w.a.) invoked, ‘O
Allah! I know that knowledge is neither destroyed nor terminated.
You will not leave Your earth without a proof upon Your creation,
whether he is apparent but disobeyed or fearful and concealed, so
that Your proof is not invalidated nor do Your friends go astray
after You have guided them. They are (Your friends) less in number
but high in value before Allah.’ When he (s.a.w.a.) descended from
the pulpit, I asked, ‘O Messenger of Allah (s.a.w.a.)! Aren’t you the
1
Kefaayah al-Asar, pg. 162 – 165, Chap. 24, Tr. No. 2; Behaar al-Anwaar, vol. 36, pg.
238-240, Chap. 41, Tr. No. 201; Al-Insaaf, pg. 125-127, Tr. No. 115.
proof (of Allah) upon the creation, all of them?’ He (s.a.w.a.)

replied, ‘O Hasan! Verily Allah says, ‫ﺎﺩ‬‫ﻮ ٍﻡ ﻫ‬ ‫ﻭ ﻟ ﹸﻜ ِّﻞ ﹶﻗ‬ ‫ﺬِﺭ‬‫ﻨ‬‫ﺖ ﻣ‬
 ‫ﻧ‬‫ﻤﺎ ﹶﺍ‬‫ ﺇﻧ‬You are
1
only a warner and for every nation there is a guide. So, I am the
warner while Ali is the guide.’ I inquired, ‘O Messenger of Allah
(s.a.w.a.)! Then what about your saying that the earth cannot exist
without a proof?’ He (s.a.w.a.) retorted, ‘Yes, Ali is the Imam and
the proof after me and you are the proof and the Imam after him.
Husain is the Imam and the proof after you. Indeed, the Gracious,
the Knower, has informed me that He will bring forth from the loin
of Husain, a son called Ali, the namesake of his grandfather. When
Husain dies, his son Ali will succeed him and he will be the proof
and the Imam. Then, Allah will bring out from the progeny of Ali a
son, who will be my namesake and the most similar of the people to
me. His knowledge is my knowledge and his judgment is my
judgment. He is the Imam and the proof after his father. Thereafter,
Allah will bring forth from his posterity a son called Ja’far. He will
be the most truthful of the people in word and deed and he is the
Imam and the proof after his father. Then Allah, the High, will cause
to emerge from the loin of Ja’far a son, who will be the namesake of
(Prophet) Moosa Ibn Imraan. He will be the best of worshippers
among the people and he is the Imam and the proof after his father.
Later, Allah will bring forth from the progeny of Moosa a son called
Ali. He will be the mine of Allah’s Knowledge and the station of His
Wisdom. He is the Imam and the proof after his father. Thereafter,
Allah will cause to emerge from the posterity of Ali a child called
Muhammad. He is the Imam and the proof after his father. Then,
Allah will bring out from the posterity of Muhammad a son called
Ali. He is the Imam and the proof after his father. Later, Allah will
bring forth from the progeny of Ali a son called Hasan. He is the
1
Surah Ra’d (13): Verse 7
Imam and the proof after his father. Finally, from the progeny of
Hasan, Allah will bring forth the Hujjah, the Qaem, the Imam of his
time and the liberator of his friends. He will go in occultation and
remain unseen. A group of people will turn away from believing in
him while others will remain steadfast ‫ﻴ ِﻦ‬ ‫ﺎ ِﺩ ِﻗ‬‫ﻢ ﺻ‬ ‫ﺘ‬‫ﻨ‬ ‫ﺪ ِﺍ ﹾﻥ ﹸﻛ‬ ‫ﻋ‬ ‫ﻮ‬ ‫ﱴ ﻫﺬﹶﺍ ﺍﹾﻟ‬‫ﻮ ﹶﻥ ﻣ‬ ‫ﻮﹸﻟ‬ ‫ﻳ ﹸﻘ‬ ‫ﻭ‬
1
And they say when is this promise, if you were truthful? Even if
one day remains for the world to come to an end, Allah, Mighty and
Glorified be He, will prolong this day till He brings forth our Qaem.
He will fill the earth with justice and equity as it would be fraught
with injustice and oppression. So, the earth cannot exist without you.
Allah has given you my knowledge and my understanding. Indeed, I
had prayed to Allah that He should place the knowledge and
understanding in my posterity, the posterity of my posterity, my
progeny and the progeny of my progeny.”
2
258. Muqtazab al-Asar : From the most precise, strange and
amazing traditions, and from the protected, unseen (knowledge)
concerning the number of the Imams and their names from the Sunni
channel, without the chain of narrators (‫ﺎ‬‫ )ﻣﺮﻓﻮﻋ‬is the narration of al-
Jaarood Ibn al-Munzir from Qass Ibn Saaedah {then its chain is
mentioned till al-Jaarood and it is stated that he was a scholar before
the Prophet’s (s.a.w.a.) declaration (‫)ﺑﻌﺜﺖ‬, who was aware of the
names of his (s.a.w.a.) successors. The narration is lengthy, in which
it is mentioned that al-Jaarood al-Abdi was a Christian and accepted
Islam in the year of the treaty of Hudaibiyyah. His Islam was sincere
and he used to recite the heavenly books. He narrated this tradition
1
Surah Yunus (10): Verse 48; Surah Anbiya (21): Verse 38; Surah Naml (27): Verse 71;
Surah Sabaa (34): Verse 29; Surah Yaasin (36): Verse 48.
2
Muqtazab al-Asar, pg. 31, Tr. No. 21; Kanz al-Fawaaed, pg. 256; Kitaab al-Arbaeen of
Allamah Majlisi (a.r.), pg. 239, under the discussion of Tr. No. 20; Behaar al-Anwaar, vol.
15, pg. 241, Chap. 2, Tr. No. 60; vol. 18, pg. 293, Chap. 3, Tr. No. 2; Vol. 26, pg. 298,
Chap. 6, Tr. No. 65; Isbaat al-Hudaat, vol. 3, Chap. 9, Section 62, Tr. No. 818.
for us during the caliphate of Umar Ibn Khattaab, till it reaches to

this point}. I requested, ‘O Messenger of Allah (s.a.w.a.)! Please
inform me- may Allah inform you with goodness- of these names
which we have not seen but only in the narration of Qass.’ The
Messenger of Allah (s.a.w.a.) replied, “O Jaarood! The night in
which I was taken to the heavens, Allah, Mighty and Glorified be
He, revealed unto me, ‘Ask the Messengers whom We have sent
before you on what were they raised?’ I asked them, ‘On what were
you raised?’ They replied, ‘On your prophethood and the
mastership of Ali Ibn Abi Taalib (a.s.) and the Imams from you two.’
Then it was revealed to me that I should turn to the right of the
Throne (arsh). I turned and there I saw Ali, Hasan, Husain, Ali Ibn
Husain, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Moosa Ibn
Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad,
Hasan Ibn Ali and the Mahdi in the flickers of light, praying.’ The
Lord, the High, informed me, ‘These are the proofs, My friends. And
he (Mahdi) is the avenger from My enemies’.”
1
259. Kefaayah al-Asar : Imam Hasan Ibn Ali (a.s.) narrates, “I
heard the Messenger of Allah (s.a.w.a.) say to Ali (a.s.), ‘O Ali! You
are the heir of my knowledge, the treasure-chest of my wisdom and
the Imam after me. When you will be martyred, your son Hasan (will
succeed you). When Hasan is martyred, then your son Husain and
when Husain is martyred, his son Ali will succeed him. Nine
infallible Imams will come successively from the progeny of
Husain.’ I asked, ‘O Messenger of Allah (s.a.w.a.)! What are their
names?’ He (s.a.w.a.) replied, ‘Ali, Muhammad, Ja’far, Moosa, Ali,
Muhammad, Ali, Hasan and the Mahdi from the posterity of Husain.
Allah, the High, will fill the earth through him (Mahdi) with justice
1
as it would be replete with injustice and oppression’.”

1
260. Kefaayah al-Asar : Imam Husain (a.s.) chronicles that the
Holy Prophet (s.a.w.a.) said, “Jibraeel informed me, ‘When Allah,
Blessed and High be He, transcribed the name of Muhammad on the
leg of the Throne, I asked him, ‘O Lord! This name that I see written
on the leg of the Throne is the most honourable of Your creatures.’
He (s.a.w.a.) says, ‘Then Allah showed him (Jibraeel) twelve
shadows, bodies without souls between the heaven and the earth.’
He requested, ‘O Lord! For the sake of their right upon You, inform
me about them.’ Allah responded, ‘This is the light of Ali Ibn Abi
Taalib (a.s.), this is the light of Hasan (a.s.), this is the light of
Husain (a.s.), this is the light of Ali Ibn Husain (a.s.), this is the light
of Muhammad Ibn Ali (a.s.), this is the light of Ja’far Ibn
Muhammad (a.s.), this is the light of Moosa Ibn Ja’far (a.s.), this is
the light of Ali Ibn Moosa (a.s.), this is the light of Muhammad Ibn
Ali (a.s.), this is the light of Ali Ibn Muhammad (a.s.), this is the
light of Hasan Ibn Ali (a.s.) and this is the light of the Hujjah, the
Qaem, the awaited one.’ Imam Husain (a.s.) says, ‘The Messenger
of Allah (s.a.w.a.) used to say that none shall gain proximity and
closeness to Allah, Mighty and Glorified be He, through these
people but that Allah will free his neck from the fire’.”
2
261. Kefaayah al-Asar : Imam Husain Ibn Ali (a.s.) recounts,
3
“When the verse of the Holy Quran ‫ﺾ‬ ٍ ‫ﻌ‬ ‫ﺒ‬‫ﱄ ِﺑ‬‫ﻢ ﺍﹶﻭ‬ ‫ﻬ‬‫ﻌﻀ‬ ‫ﺑ‬ ‫ﺎ ِﻡ‬‫ﺭﺣ‬ ‫ﺍ ﺍﹾﻟﹶﺎ‬‫ﻭﹸﻟﻮ‬ ‫ﻭ ﹸﺍ‬ And
the possessors of relationships, some of them are worthier than
the others, was revealed, I asked the Messenger of Allah (s.a.w.a.)
1
2
3
Surah Anfaal (8): Verse 75.
about its interpretation.’ He (s.a.w.a.) explained, ‘By Allah! It does

not imply anyone but you (Imams) and you are the possessors of
relationships. When I die, your father Ali is the closest to me and my
position. When your father dies, your brother Hasan is closest to
him and when he dies, you will be most worthy to take his position.’
I asked, ‘O Messenger of Allah (s.a.w.a.)! Then who will be worthy
(of this position) after me?’ He (s.a.w.a.) elaborated, ‘Your son Ali
will be the most worthy after you. When he dies, his son Muhammad
will be the most worthy after him. When Muhammad dies, his son
Ja’far will be the most worthy after him to take his place (of
Imamat). When Ja’far dies, his son Moosa will be the most worthy
after him. When Moosa dies, his son Ali will be the most worthy
after him. When Ali dies, his son Muhammad will be the most
worthy after him. When Muhammad dies, his son Ali will be the
most worthy after him. When Ali dies, his son Hasan will be the most
worthy after him. When Hasan dies, your ninth descendant will go in
occultation. These are the nine Imams from your progeny. Allah has
granted them my knowledge and my understanding, their soil
(teenat) is my soil. As for the nation that troubles me concerning
them, may Allah not make my intercession reach unto them!’”
1
262. Kefaayah al-Asar : Imam Husain Ibn Ali (a.s.) narrates that
the Messenger of Allah (s.a.w.a.) said to Ali (a.s.), “I have more
rights on the believers than they themselves. Then you, O Ali, have
more rights upon the believers than they themselves. After you,
Hasan has more rights upon the believers than they themselves.
After him, Husain has more rights upon the believers than they
themselves. After him, Ali has more rights upon the believers than
they themselves. After him, Muhammad has more rights upon the
1
believers than they themselves. After him, Ja’far has more rights
upon the believers than they themselves. After him, Moosa has more
rights upon the believers than they themselves. After him, Ali has
more rights upon the believers than they themselves. After him,
Muhammad has more rights upon the believers than they
themselves. After him, Ali has more rights upon the believers than
they themselves. After him, Hasan has more rights upon the
believers than they themselves. And al-Hujjah Ibn al-Hasan has
more rights upon the believers than they themselves. They are the
righteous Imams. They are with the Truth and the Truth is with
them.”
1
263. Kefaayah al-Asar : Umm Salmah (r.a.) recounts that the
Messenger of Allah (s.a.w.a.) said, “When I was taken to the skies
(me’raj), I saw written on the Throne, ‘There is no god but Allah,
Muhammad is the Messenger of Allah. I supported him with Ali and
helped him with Ali.’ I saw the lights of Ali, Fatemah, Hasan and
Husain. And the lights of Ali Ibn Husain, Muhammad Ibn Ali, Ja’far
Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn
Ali, Ali Ibn Muhammad, Hasan Ibn Ali and I saw the light of al-
Hujjah shining amongst them like a brilliant star. I asked, ‘O Lord!
Who is this? And who are these?’ I was told, ‘O Muhammad! This is
the light of Ali and Fatemah and this is the light of your two
grandsons, Hasan and Husain and these are the lights of the Imams
after you from the progeny of Husain, purified and infallible. And
this is the Hujjah who will fill the earth with justice and equity.’”
1
1
264. Kefaayah al-Asar : Sahl Ibn Sa’d al-Ansaari says, ‘I asked
Fatemah, the daughter of the Messenger of Allah (s.a.w.a.), about
the Imams.’ She replied, “The Messenger of Allah (s.a.w.a.) used to
say, ‘O Ali! You are the Imam and the caliph after me and you have
more right upon the believers than they themselves. After you die,
your son Hasan will have more right upon the believers than they
themselves. After Hasan dies, your son Husain will have more right
upon the believers than they themselves. After Husain dies, his son
Ali will have more right upon the believers than they themselves.
After Ali dies, his son Muhammad will have more right upon the
believers than they themselves. After Muhammad dies, his son Ja’far
will have more right upon the believers than they themselves. After
Ja’far dies, his son Moosa will have more right upon the believers
than they themselves. After Moosa dies, his son Ali will have more
right upon the believers than they themselves. After Ali dies, his son
Muhammad will have more right upon the believers than they
themselves. After Muhammad dies, his son Ali will have more right
upon the believers than they themselves. After Ali dies, his son
Hasan will have more right upon the believers than they themselves.
After Hasan dies, the Qaem, the Mahdi will have more right upon
the believers than they themselves. Through him, Allah, the High,
will conquer the easts of the earth and its wests. Then they are the
rightful Imams and the truthful tongues. Whoever helps them will be
helped and whoever forsakes them will be forsaken’.”
2
265. Al-Fazaael : Abdullah Ibn Aufaa narrates on the authority of
the Messenger of Allah (s.a.w.a.) that he said, “When Allah created
1
2
Al-Fazaael, pg. 158; Behaar al-Anwaar, vol. 36, pg. 213-214, Chap. 40, Tr. No. 15; Isbaat
al-Hudaat, vol. 2, pg. 417, Section 7, Chap. 9, Tr. No. 278.
Ibraheem (a.s.), His friend, He removed the veils of his vision.

Hence, when he looked towards the Throne, he saw a light and
asked, ‘My God and my Master! What is this light?’ He replied, ‘O
Ibraheem! This is Muhammad, My chosen and selected one.’
Ibraheem (a.s.) enquired, ‘My God and my Master! I see next to him
another light.’ He replied, ‘O Ibraheem! This is Ali, the helper of
My religion.’ Again he asked, ‘My God and my Master! I see next to
these two a third light, following the two lights.’ He replied, ‘O
Ibraheem! This is Fatemah following her father and her husband. I
have separated her followers from the fire.’ Ibraheem (a.s.) asked,
‘My God and my Master! I see two lights following the third light.’
He replied, ‘O Ibraheem! These two are Hasan and Husain
following their father, their mother and their grandfather.’ He
asked, ‘My God and my Master! I see nine lights encircled by these
five lights.’ He replied, ‘O Ibraheem! These are the Imams from
their progeny.’ He asked, ‘My God and my Master! Through whom
are they recognized (i.e. How should I know them)? He replied, ‘O
Ibraheem! The first of them is Ali Ibn Husain then Muhammad the
son of Ali, Ja’far the son of Muhammad, Moosa the son of Ja’far,
Ali the son of Moosa, Muhammad the son of Ali, Ali the son of
Muhammad, Hasan the son of Ali and the Muhammad the son of
Hasan, the Qaem, the Mahdi.’ He asked, ‘My God and my Master! I
see a number of lights around them that cannot be enumerated
except by You.’ He answered, ‘O Ibraheem! These are their Shias
and their lovers.’ Ibraheem asked, ‘My God and my Master! How
will their Shias and their lovers be recognized?’ He informed, ‘They
will perform fifty-one rak’ats of namaz (everyday), recite ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ‬
‫ ﺍﻟﺮﺣﻴﻢ‬loudly (in their prayers), read the Qunoot before the ruku’ (of
the second rak’at), perform two prostrations of thanks giving
(sajdatayy al-shukr) and will wear their rings in their right hands.’
Ibraheem (a.s.) implored, ‘My God! Make me from their Shias and
lovers.’ Allah responded, ‘I have made you.’ Thereafter, Allah, the

High, revealed concerning him, ‫ ﺍﺫ ﺟﺎﺀ ﺭﺑﻪ ﺑﻘﻠﺐ ﺳﻠﻴﻢ‬.‫ﻭﺍﻥ ﻣﻦ ﺷﻴﻌﺘﻪ ﻻﺑﺮﺍﻫﻴﻢ‬
And surely from his Shias is Ibraheem. When he came to his
1
Lord with a secure heart. Allah, the High, and His Messenger
have spoken the truth. Mufazzal Ibn Umar narrates, ‘When
Ibraheem felt death approaching him, he narrated this tradition,
went into prostration and his soul was captured in this very state’.”
2
266. Muqtazab al-Asar : Abu Salmaa, the caretaker of the
Messenger of Allah (s.a.w.a.)’s camel narrates that he heard the
Messenger of Allah (s.a.w.a.) say, “When I was taken to the skies,
(Allah) the Mighty, majestic be His praise, said, ‫ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ ﲟﺎ ﺍﻧﺰﻝ ﺍﻟﻴﻪ ﻣﻦ‬
‫ﻪ‬‫ ﺭﺑ‬The Messenger believed on what was revealed to him from his
3
Lord. I said, ‘And the believers (also believed).’ He affirmed, ‘You
spoke the truth, O Muhammad. Who did you depute (as your caliph)
for your nation?’ I replied, ‘The best of them.’ He enquired, ‘Ali Ibn
Abi Taalib?’ I answered, ‘Yes, O Lord.’ He said, ‘O Muhammad! I
scanned the earth as it ought to be scanned, chose you from it and
derived for you a name from My names. So, I am not remembered in
any place but that you are mentioned with Me. Thus, I am the
Mahmood while you are Muhammad. Later, I scanned (again) and
chose from it Ali. I derived for him a name from My names. So, I am
1
Surah Saaffaat (37): Verse 83-84.
2
Muqtazab al-Asar, pg. 10, Tr. No. 10; Al-Ghaibah, pg. 147, Tr. No. 109; Maqtal al-
Husain by Khwaarazmi, vol. 1, Section 6, pg. 95; Faraaed al-Simtain, vol. 2, pg. 319, Tr.
No. 571; Meah Manqebah, pg. 37; Kefaayah al-Mahdi, pg. 60, Tr. No. 7; Tabyeen al-
Mahajjah, pg. 283; Al-Taraaef, pg. 172, Tr. No. 270; Yanaabi al-Mawaddah, pg. 486,
Chap. 93 & pg. 261, Chap. 41, Tr. No. 82; Al-Awaalem, vol. 15/3, pg. 35-38, Section 1, Tr.
No. 1; Behaar al-Anwaar, vol. 36, pg. 216-217, Chap. 40, Tr. No. 18; Tafseer al-Furaat, pg.
5; Al-Insaaf, pg. 62, Tr. No. 56; Ghaayah al-Maraam, pg. 695, Tr. No. 27 and many more
books other than what we have hinted at.
3
Surah Baqarah (2): Verse 285.
the Highest (al-A’laa) while he is Ali. O Muhammad! Surely I have

created you and created Ali, Fatemah, Hasan and Husain from the
type of My light. I presented the mastership of you (all) to the people
of the heavens and the earths. Then whoever accepted it was a
believer before Me and whoever denied it was from the unbelievers
before Me. O Muhammad! If a person from My slaves worships Me
till he is cut into pieces or becomes like a decomposed skinbag but
comes to Me denying your mastership, I will not forgive him unless
he confesses to your mastership. O Muhammad! Do you like to see
them?’ I replied, ‘Yes, O Lord.’ He ordered me, ‘Look to the right of
the Throne.’ I turned and there were Ali, Fatemah, Hasan, Husain,
Ali Ibn Husain, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Moosa
Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad,
Hasan Ibn Ali and the Mahdi. They will be in the flickers of light,
standing and praying. The Mahdi will be right in the middle
amongst them shining like a brilliant star.’ He declared, ‘O
Muhammad! These are the proofs and he (Mahdi) will avenge the
blood of your progeny. I swear by My Might and My Majesty, he is
the essential proof for My friends and the avenger from My
enemies’.”
1
267. Al-Manaaqeb : Abdullah Ibn Umar informs on the authority
of the Messenger of Allah (s.a.w.a.) who said, “O Ali! I am the
warner of my nation, you are its guide, Hasan is its leader, Husain
is its impeller, Ali Ibn Husain is its gatherer, Muhammad Ibn Ali is
its knower, Ja’far Ibn Muhammad is its writer, Moosa Ibn Ja’far is
its enumerator, Ali Ibn Moosa is its interpreter, saviour and the
1
Al-Manaqeb, vol. 1, pg. 292, Chap. Of what the sunnis have narrated; Meah Manqebah,
pg. 24; Behaar al-Anwaar,vol. 36, pg. 270, Chap. 41, Tr. No. 91; Al-Seraat al-Mustaqeem,
vol. 2, pg. 150; Tabyeen al-Mahajjah, pg. 243; Isbaat al-Hudaat, vol. 3, pg. 222, Chap. 9,
Section 27, Tr. No. 210; Al-Istinsaar, pg. 22; Al-Awaalem, vol. 153, pg. 134, Tr. No. 68.
repeller of its enemies, and who will bring its believers nearer,
Muhammad Ibn Ali is its leader and its impeller, Ali Ibn Muhammad
is its traveler and scholar, Hasan Ibn Ali is its announcer and its
endower and the Qaem, the (last) successor is its quencher,
implorer and its witness. Surely in these are the signs for the
believers.” Ibn Shahr Aashob says that a group of narrators has
narrated this tradition from Jaaber Ibn Abdullah Ansaari on the
authority of the Messenger of Allah (s.a.w.a.).
1
268. Meah Manqebah : Ali Ibn Abi Taalib (a.s.) narrates that the
Messenger of Allah (s.a.w.a.) said, “I will meet you at the Hauz
(pond of Kausar) while you, O Ali, will be its distributor, Hasan will
be the protector, Husain will be the commander, Ali Ibn Husain will
be the allocator, Muhammad Ibn Ali will be the dispenser, Ja’far
Ibn Muhammad will be the impeller, Moosa Ibn Ja’far will be the
enumerator of the lovers and the malicious and the uprooter of the
hypocrites, Ali Ibn Moosa will adorn the believers, Muhammad Ibn
Ali will take the people of paradise to their levels, Ali Ibn
Muhammad will address his Shias and get them married to the Hoor
al-Een, Hasan Ibn Ali will be the lamp of the people of paradise
from which they gain light and the Qaem, the Haadi, the Mahdi will
be their intercessor on the Day of Judgment when Allah will not
permit except whomsoever He pleases and is satisfied with.”
1
Meah Manqebah, pg. 23; Maqtal al-Husain, vol. 1, pg. 95, Section 6, Al-Manaqeb, vol. 1,
pg. 292; Faraaed al-Simtain, vol. 2, pg. 321, Section 61, Tr. No. 572; Al-Seraat al-
Mustaqeem, vol. 2, pg. pg. 150, Chap. 10, Section 4; Kashf al-Astaar, pg. 110; Al-Taraaef,
pg. 273, Tr. NO. 271; Al-Najm al-Saaqeb, Chap. 50; Al-Awaalem, vol. 15/3, pg. 134, Tr.
No. 69; Behaar al-Anwaar, vol. 26, pg. 316, Chap. 6, Tr. No. 80; Al-Istinsaar, pg. 23; Al-
Insaaf, pg. 14, Tr. No. 10; Ghayah al-Maraam, Chap. 141, Tr. No. 2.
1
269. Al-Ghaibah of Shaikh Toosi (r.a.) : Imam Ali Ibn
Muhammad al-Naqi (a.s.) narrates on the authority of his ancestors
that the Messenger of Allah (s.a.w.a.) said to Ali Ibn Abi Taalib
(a.s.), “Whoever desires that he should meet Allah, Mighty and
Glorified be He, in a state of safety and purity and that the Great
Fear (‫)ﻓﺰﻉ ﺍﻛﱪ‬, then he must befriend you and befriend your sons
Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja’far Ibn
Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad, Ali,
Hasan and the Mahdi, who will be their seal. In the last era, there
will be a group who will befriend you, O Ali. People will hate them
although had they loved them (the Shias), it would have been better
for them, if they were knowing. They (Shias) will give preference to
you and your sons over their fathers, mothers, brothers, sisters,
relatives and kin, blessings of Allah be on them, the best of
blessings. They will be gathered beneath the Standard of Praise
(Lewaa al-Hamd), their sins will be overlooked and their grades will
be raised as a reward for what they were doing’.”
2
270. Muqtazab al-Asar : Abdullah Ibn Umar recounts that the
Messenger of Allah (s.a.w.a) said, “Surely Allah, the High, revealed
to me when I was taken to the sky, ‘O Muhammad! Whom did you
depute (as your representative) in the earth, who is the most
knowledgeable about that? I replied, ‘My brother.’ He asked, ‘O
Muhammad! Ali Ibn Abi Taalib?’ I answered, ‘Yes, O Lord.’ He
informed, ‘O Muhammad! Indeed I scanned the earth as it ought to
be scanned, then chose you from it. So, I am not remembered till you
1
Al-Ghaibah of Shaikh Toosi, pg. 136, Tr. No. 100; Behaar al-Anwaar, vol. 36, pg. 258,
Chap. 41, Tr. No. 77; Al-Manaaqeb, vol. 1, pg. 293; Isbaat al-Hudaat, vol. 2, pg. 460,
Section 17, Chap. 9, Tr. No. 372 & vol. 3, pg. 224, Section 27, Chap. 9, Tr. No. 213.
2
Muqtazab al-Asar, pg. 23, Tr. No. 15; Al-Ghaibah of No’maani, pg. 93, Chap. 4, Tr. No.
24; Behaar al-Anwaar, vol. 36, pg. 222, Chap. 40, Tr. No. 21; Al-Awaalem, vol. 15/3, pg.
42, Tr. No. 8; Tabyeen al-Mahajjah, pg. 286; Al-Insaaf, pg. 113, Tr. No. 106.
are remembered with Me. I am the Mahmood and you are

Muhammad. Again, I scanned the earth as it ought to be scanned,
then chose from it Ali Ibn Abi Taalib (a.s.). I made him your
successor. So, you are the chief of the Prophets while Ali is the chief
of successors. Then I derived for him a name from My Names. Thus,
I am the Highest (al-A’laa) and he is Ali. O Muhammad! Verily, I
created Ali, Fatemah, Hasan and Husain and the Imams from one
light. Thereafter, I presented their mastership for the angels. So,
whoever accepted, was from the proximate ones and whoever
denied, was from the disbelievers. O Muhammad! If a person from
My slaves worships Me till his last breath but meets Me in a state of
denial of their mastership, I will make him enter My fire. O
Muhammad! Would you like to see them?’ I replied in the
affirmative. He ordered me to come forward. I came forward and
there were Ali Ibn Abi Taalib, Hasan, Husain, Ali Ibn Husain,
Muhammad Ibn Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali
Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali
and the Hujjah, the Qaem who was like a brilliant star in their
midst. I asked, ‘O Lord! Who are these?’ He replied, ‘These are the
Imams and this is the Qaem. He will make My permissible,
permissible and My prohibited, prohibited and take revenge from
My enemies. O Muhammad! Love him and love the one who loves
him’.”
271. Al-Arbaeen of Al-Haafez Abu al-Fath Muhammad Ibn Abi

1
al-Fawaares : Ameerul Momineen Ali Ibn Abi Taalib (a.s.) informs
that my brother, the Messenger of Allah (s.a.w.a.) said to me, “One
who loves that he should meet Allah, Mighty and Glorified be He,
while He is turning to him and not away from him, then he should
1
Al-Arbaeen, Tr. No. 4; Al-Abaqaat, vol. 12, pg. 253, Tr. No. 2; Kashf al-Astaar, pg. 60;
Al-Fazaael, pg. 116; Behaar al-Anwaar, vol. 36, pg. 296, Chap. 41, Tr. No. 125.
befriend Ali (a.s.). Whoever desires that he meets Allah, Mighty and
Glorified be He, while He is satisfied with him, then he should
befriend your son Hasan (a.s.). Whoever loves that he meets Allah,
while he is absolutely fearless, then he should befriend your son
Husain (a.s.). Whoever loves that he meets Allah, while He is
purified and cleansed of his sins, then he should befriend Ali Ibn
Husain (a.s.). For surely, it is like Allah, the High, has said, ‫ﻢ ﻓِﻲ‬ ‫ﻫ‬ ‫ﺎ‬‫ﺳِﻴﻤ‬
ِ‫ﻮﺩ‬‫ﺴﺠ‬
 ‫ﻦ ﹶﺃﹶﺛ ِﺮ ﺍﻟ‬ ‫ﻣ‬ ‫ﻮ ِﻫﻬِﻢ‬‫ﺟ‬‫ ﻭ‬Their marks are on their faces due to the effects
1
of prostration . Whoever loves that he meets Allah, Mighty and
Glorified be He, while his eyes are soothed, then he should befriend
Muhammad Ibn Ali (a.s.). Whoever loves that he meets Allah,
Mighty and Glorified be He, while his book is given in his right
hand, then he should befriend Ja’far Ibn Muhammad al-Sadeq (a.s.).
Whoever loves that he meets Allah, Mighty and Glorified be He,
pure and purified, then he should befriend Moosa Ibn Ja’far, the
light, the Kaazem (a.s.). Whoever loves that he meets Allah, while he
is laughing, then he should befriend Ali Ibn Moosa al-Reza (a.s.).
Whoever loves that he meets Allah, while his grades are raised and
his sins are replaced with good deeds, then he must befriend his son
Muhammad (a.s.). Whoever loves that he meets Allah, Mighty and
Glorified be He, while his accounting is done very lightly and he
enters the paradise whose breadth is equal to the heavens and the
earth, prepared for the pious ones, then he must befriend his son Ali
(a.s.). Whoever loves that he meets Allah, Mighty and Glorified be
He, while he is from the successful ones, then he must befriend his
son Hasan al-Askari (a.s.). And whoever loves that he meets Allah,
Mighty and Glorified be He, while his belief is complete, his Islam is
excellent, then he must befriend his son Saaheb al-Zamaan, the
Mahdi (a.t.f.s.). These are the lamps in darkness, the Imams of
1
Surah Fath (48): Verse 29.
guidance and the standards of piety. Then whoever loves them and
befriends them, I am his guarantor before Allah for paradise’.”
1
272. Kefaayah al-Asar : Alqamah Ibn Qais chronicles that when
Ameerul Momineen (a.s.) was delivering a beautiful sermon in
Masjid al-Kufa, he (a.s.) remarked, “Know that soon I will depart
from you…” A person called Aamer Ibn Kaseer stood up and
pleaded, ‘O Ameerul Momineen (a.s.)! You have informed us about
the Imams of disbelief and the caliphs of falsehood. Please inform
us about the rightful Imams and truthful tongues after you.’ He (a.s.)
responded, “Yes. Certainly it is a covenant which the Messenger of
Allah (s.a.w.a.) has promised to me that this affair (Islam) will be
ruled by twelve Imams. Nine of these will be from the progeny of
Husain (a.s.). Indeed, the Messenger of Allah (s.a.w.a.) has
informed, ‘When I was taken to the sky, I looked at the leg of the
Throne, where it was written, ‘There is no god but Allah.
Muhammad is the messenger of Allah. I have supported him with Ali
and helped him with Ali.’ I saw twelve lights and asked, ‘O Lord!
Whose lights are these?’ I was told, ‘O Muhammad! These lights
are the Imams from your progeny.’ I (Ali a.s.) requested, ‘O
Messenger of Allah (s.a.w.a.)! Name them for me. He said, ‘Yes. You
are the Imam and the caliph after me. You will repay my debts and
fulfil my promises. After you, your two sons Hasan and Husain (will
be the Imams). Husain will be succeeded by his son, Ali, after him,
his son Muhammad called as Baaqer, after Muhammad, his son
Ja’far, called Sadeq, after Ja’far, his son, Moosa called al-Kazem,
after Moosa, his son Ali called Reza, after Ali, his son Muhammad
called Zaki, after Muhammad, his son Ali called Naqi, after Ali, his
1
Chap. 41, Tr. No. 225; Al-Insaaf, pg. 232, Tr. No. 227; Tabyeen al-Mahajjah, pg. 310, Tr.
No. 20.
son Hasan called Ameen, Askari. The Qaem will be from the
descendants of Husain. He will be my namesake and the most
similar of the people to me. He will fill the earth with justice and
equity as it would be replete with injustice and oppression…’”
1
273. Kefaayah al-Asar : Yahya Ibn No’maan narrates, ‘I was with
Husain (a.s.) when a veiled dark-brown skinned Arab entered and
saluted him. Husain (a.s.) replied to his salaam.
The Arab said, ‘O son of Allah’s messenger! (I have a) question.’
He (a.s.) said, “Bring it forth.”
The Arab enquired, ‘How much is the difference between belief

(‫ )ﺍﳝﺎﻥ‬and certitude (‫’?)ﻳﻘﲔ‬
He (a.s.) responded, “Four fingers.”
‘How?’
“Belief is what we hear, while certitude is what we see and the

distance between the eyes and the ears is four fingers.”
‘What is the distance between the sky and the earth?’
‘An accepted prayer.”
‘What is the distance between the east and the west?’
“The distance of a day for the sun.”
1
Chap. 43, Tr. No. 5; Tabyeen al-Mahajjah, pg. 331, Tr. No. 27; Al-Insaaf, pg. 326, Tr. No.
301; Al-Awaalem, vol. 15/3, pg. 256, Chap. 214.
‘What is the respect of a man?’
“His needlessness from the people.”
‘What is the most evil thing?’
“Sins by an old man is evil, anger by a king is evil, lies by a noble is

evil, miserliness by a wealthy person is evil and greed by a scholar
is evil.”
‘You have spoken the truth, O son of Allah’s messenger. Then

inform me about the number of the Imams after the Messenger of
Allah (s.a.w.a.).’
“Twelve, equal to the number of chiefs of Bani Israael.”
‘Name them for me.’
Imam Husain (a.s.) lowered his head for a while, then raised it and
said, “Yes. I will inform you, O Arab brother. Surely, the Imam and
the caliph after the Messenger of Allah (s.a.w.a.) was my father,
Ameerul Momineen Ali Ibn Abi Taalib (a.s.), my brother Hasan,
myself and nine of my descendants. From them is Ali, my son
followed by his son, Muhammad. After him, his son Ja’far followed
by his son, Moosa, his son, Ali, his son, Muhammad, his son, Ali, his
son, Hasan and after him the Caliph, the Mahdi. He is the ninth of
my descendants and he will establish the religion in the last era.”
The Arab stood up and left, glorifying the Prophet and his ancestors.
1
274. Kefaayah al-Asar : Ghaalib al-Johni narrates that Abu Ja’far
Muhammad Ibn Ali, al-Baaqer (a.s.) said, “Surely the Imams after
the Messenger of Allah (s.a.w.a.) are like the number of the Bani
Israel chiefs and they were twelve. Whoever takes them as their
masters will be successful and whoever bears enmity against them
will be destroyed. Indeed, my father has narrated from his ancestors
that the Messenger of Allah (s.a.w.a.) said, ‘When I was taken to the
skies, I looked at the leg of the Throne where it was written, ‘There
is no god but Allah. Muhammad is the Messenger of Allah. I have
supported him with Ali and I have helped him with Ali.’ I saw
written in places Ali, Ali, Ali, Muhammad, Muhammad, Ja’far,
Moosa, Hasan and Husain and the Hujjah. I have enumerated them
for you and they are twelve. I asked, ‘O Lord! Who are these whom I
am seeing?’ He replied, ‘O Muhammad! This is the light of your
successor and your two grandsons and these are the lights of the
Imams from their progeny. Through them I will reward and through
them I will punish’.”
2
275. Kefaayah al-Asar : Kumayt Ibn Abi Al-Mustahil narrates, ‘I
went to my master, Abu Ja’far Muhammad Ibn Ali al-Baaqer (a.s.)
and asked, ‘O son of Allah’s Messenger! I have written a few poems
in your eulogy. Do you permit me to recite them for you?’ Imam
3
(a.s.) replied, “These are the days of Beez.” I argued, ‘But these
1
Kefaayah al-Asar, pg. 244, Chap. 33, Tr. No. 1; Al-Awaalem, vol. 15/3, pg. 262, Chap. 6,
Tr. No. 1; Behaar al-Anwaar, vol. 36, pg. 390, Chap. 45, Tr. No. 1; Al-Insaaf, pg. 259, Tr.
No. 243.
2
Anwaar, vol. 36, pg. 390, Chap. 5, Tr. No. 2; Al-Awaalem, vol. 15/3, pg. 262, Chap. 6, Tr.
No. 2; Tabyeen Al-Mahajjah, pg. 329, Tr. No. 26.
3
The thirteenth, fourteenth and fifteenth of every month are called as ‘Ayyam-e-Beez’.
Apparently, Imam (a.s.) has hinted that recitation of poems on these days are abominable
(makrooh).
(verses) are exclusively for you.’ Imam (a.s.) said, “Bring them
forth.”
The first four verses that I recited were on the changing of times, the
fickleness of fortunes and that the ultimate robe of every man is his
shroud (‫)ﻛﻔﻦ‬. Hearing these two couplets, Imam (a.s.) cried and so
did his son, Imam Sadeq (a.s.) and I also heard his slave girl sobbing
from behind the curtain.
The next two couplets talked as to how even their close ones had
forsaken the Imams and how their remembrance stimulates grief and
restlessness in our existence. Again, Imam (a.s.) cried and said,
“When a person remembers us or we are mentioned before him and
tears flow from his eyes, even if they are equal to the size of a fly’s
wing, Allah will build a house for him in paradise and will make it
as a barrier between him and the hell.”
The following two couplets were about the joy of being associated
with the Imams (a.s.) and about the injustices meted out to them.
Imam (a.s.) took my hand and prayed, “O Allah! Forgive all the sins
of Kumayt, past and present.”
The last couplet went as follows
When will the truth be established concerning you and
When will your second Mahdi uprise.
Imam (a.s.) exclaimed, “Soon, Inshallah, soon. O Aba Mustahil!

Our Qaem is the ninth descendant of Husain (a.s.). For, the Imams
after the Messenger of Allah (s.a.w.a.) are twelve and the twelfth is
the Qaem.” I asked, ‘Master! Who are these twelve?’ He (a.s.)
replied, “The first of them is Ali Ibn Abi Taalib (a.s.) followed by
Hasan, Husain, Ali Ibn Husain and myself. After me, this son of
mine – and he kept his hand on the shoulder of Imam Sadeq (a.s.) –
Ja’far.” I enquired, ‘And after him?’ He (a.s.) explained, “His son
Moosa followed by the son of Moosa, Ali, then the son of Ali,
Muhammad, followed by the son of Muhammad, Ali. Then the son of
Ali, Hasan and he is the father of the Qaem, who will emerge and
fill the world with justice and equity and cure the hearts of our
Shias.” I asked, ‘When will he reappear, O son of Allah’s
Messenger?’ He (a.s.) answered, “Indeed, the Messenger of Allah
(s.a.w.a.) was asked the same question and he (s.a.w.a.) had replied
that the likeness of Mahdi is the likeness of the Hour. It will not
come to you but suddenly.”
1
276. Kefaayah al-Asar : Jaaber Ibn Yazeed al-Jo’fi reports, ‘I
asked Abu Ja’far Muhammad Ibn Ali al-Baaqer (a.s.), ‘O son of
Allah’s Messenger! Verily, a group thinks that Allah, the High, has
placed Imamat in the posterity of (both) Hasan and Husain.’ He
(a.s.) denied, “They lie, by Allah, did they not hear Allah, high be
His remembrance, says, ‫ ﻭﺟﻌﻠﻬﺎ ﻛﻠﻤﺔ ﺑﺎﻗﻴﺔ ﰲ ﻋﻘﺒﻪ‬And he made it a word
2
to continue in his posterity. Then, did he make it but in the
posterity of Husain (a.s.)? O Jaaber! Surely the Imams are those
whose Imamat has been documented by the Messenger of Allah
(s.a.w.a.). They are those about whom the Messenger of Allah
(s.a.w.a.) says, ‘When I was taken to the sky for ascension, I found
their names written on the leg of the Throne with light, twelve
names. From them were Ali, his (Prophet’s) two grandsons, Ali,
1
Chap. 41, Tr. No. 226; Al-Muhajjah, pg. 198, Verse 83, Tr. No. 1; Tabyeen Al-Mahajjah,
pg. 287; Al-Awaalem, vol. 15/3, pg. 233, Tr. No. 223; Al-Insaaf, pg. 117, Tr. No. 108.
2
Surah Zukhruf (43): Verse 28.
Muhammad, Ja’far, Moosa, Ali, Muhammad, Ali, Hasan and al-

Hujjah, al-Qaem. These are the Imams from the chosen and purified
Ahle Bait (a.s.). By Allah! None can claim Imamat except us but that
Allah, the High, will gather him alongwith Iblees and his army.’
Then Imam (a.s.) took a deep breath and said, ‘May Allah not
observe the rights of this nation as they have not observed the rights
of their Prophet. By Allah! Had the truth been left for those worthy
of it, no two persons would have disputed concerning Allah. Then
Imam (a.s.) recited a couplet whose meaning went as follows,
‘Surely the Jews for the love of their Prophet
believed in the calamities of various eras,
but the believers due to the love of Muhammad’s progeny
were thrown in the fire as punishment.’
I asked, ‘Master! Is not this affair for you?’ Imam (a.s.) replied in
the affirmative. I enquired again, ‘Then why are you sitting upon
your rights and your claims, while Allah, Blessed and High be He,
orders, ‫ ﻭ ﺟﺎﻫﺪﻭﺍ ﰲ ﺍﷲ ﺣﻖ ﺟﻬﺎﺩﻩ ﻫﻮ ﺍﺟﺘﺒﺎﻛﻢ‬And strive hard in the way of
1
Allah, a striving as is due to Him. He has chosen you. ’ He (a.s.)
retorted, “Why did Ameerul Momineen Ali (a.s.) sit upon his right?
Because he did not find any helper. Did you not hear Allah say in
the story of Lut, ‫ ﻗﺎﻝ ﻟﻮ ﺍﻥ ﱄ ﺑﻜﻢ ﻗﻮﺓ ﺍﻭ ﺁﻭﻱ ﺍﱄ ﺭﻛﻦ ﺷﺪﻳﺪ‬He said: Ah! That I
had power to suppress you, rather I shall have recourse to a
2
strong support. Or did you not hear Allah say in the incident of
Nuh, ‫ ﻓﺎﻧﺘﺼﺮ‬‫ﻪ ﺍﱐ ﻣﻐﻠﻮﺏ‬‫ ﻓﺪﻋﺎ ﺭﺑ‬Then he called out to his Lord, I have
1
Surah Hajj (22): Verse 28.
2
Surah Hud (11): Verse 80
1
been overpowered, so grant me victory. And He says in the story
of Moosa, ‫ﱐ ﻻ ﺍﻣﻠﻚ ﺇ ﹼﻻ ﻧﻔﺴﻲ ﻭ ﺍﺧﻲ ﻓﺎﻓﺮﻕ ﺑﻴﻨﻨﺎ ﻭ ﺑﲔ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ‬
‫ﺏﺍﹼ‬
 ‫ ﺭ‬He said: My
Lord! Surely I have not control but my ownself and my brother;
therefore make a separation between us and the nation of
2
transgressors. So, when this is the state of the Prophet, then the
successor is definitely more excusable. O Jaaber! Surely, the
likeness of the Imam is the likeness of the Ka’bah, the people go to it
and it does not go to the people.”
3
277. Kefaayah al-Asar : Yunus Ibn Zibyaan has narrated a lengthy
tradition from Imam Sadeq (a.s.) containing plenty of Divine
Realities and true knowledge. In a part of that tradition, Imam (a.s.)
says, “O Yunus! If you desire correct knowledge, then it is with us,
Ahle Bait (a.s.). For surely, we have inherited and have been
granted the path of wisdom (‫ )ﺷﺮﻉ ﺍﳊﻜﻤﺔ‬and the desicive statement
(‫)ﻓﺼﻞ ﺍﳋﻄﺎﺏ‬.’ I enquired, ‘O son of Allah’s Messenger! Has
everybody, who is from the Ahle Bait (a.s.), inherited like you, the
children of Ali (a.s.) and Fatemah (s.a.), have done?’ Imam (a.s.)
replied, “None has inherited it except the twelve Imams.” I
requested, ‘Name them for me, O son of Allah’s Messenger.’ He
(a.s.) answered, “The first of them is Ali Ibn Abi Taalib, followed by
Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, then myself and
after me, my son, Moosa, followed by his son Ali, then his son
Muhammad, then his son Ali, then his son Hasan and after Hasan,
the Hujjah. Allah has chosen us, purified us and granted us what
none in the universe has been granted.”
1
Surah Qamar (54): Verse 10.
2
Surah Maaedah (5): Verse 25.
3
Kefaayah al-Asar, pg. 255, Chap. 34, Tr. No. 1; Al-Awaalem, vol. 15/3, pg. 278, Tr. No.
16; Behaar al-Anwaar, vol. 36, pg. 403, Chap. 46, Tr. No. 15; Al-Insaaf, pg. 330, Tr. No.
105; Tabyeen al-Mahajjah, pg. 348, Tr. No. 36.
1
278. Kefaayah al-Asar : Muhammad Ibn Abi Umair narrates from
Heshaam, ‘I was with Imam Ja’far Ibn Muhammad Sadeq (a.s.)
when Moawiyah Ibn Wahb Ibn Abd al-Malik Ibn A’yan entered.
(This tradition comprises of the discussions of Allah’s recognition
and other extremely important topics, till it reaches to.) Then Imam
(a.s.) said, “Verily, the most obligatory and essential of the duties on
mankind is the recognition of the Lord and acknowledgement of
slavery to Him. The (minimum) limit of recognition is to know that
there is no god but Him and there is none similar or like Him. Also,
he should know that Allah is Eternal, Present, Existent, not absent,
Described but without any similar or parallel. There is nothing like
Him and He is the Hearing, the Seeing.
After this, he should have the recognition of the Messenger and

testify for his prophethood. The minimum recognition of the
Messenger is to confess to his prophethood, and whatever he has
brought from the Book or the commands or the prohibitions are all
from Allah, Mighty and Glorified be He.
After this, he should have the recognition of the followed Imam, by

his attributes, characteristics and his name in the states of difficulty
and comfort. The minimum recognition of the Imam is that he is
equal to a prophet, except the status of Prophethood, and his heir.
And that his obedience is the obedience of Allah and His Messenger
(s.a.w.a.). And that one should submit to him in every affair, refer to
him and take from his sayings. Also, one should know that the Imam
after the Messenger of Allah (s.a.w.a.) is Ali Ibn Abi Taalib followed
by Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, myself, then
1
Chap. 46, Tr. No. 16; Al-Awaalem, vol. 15/3, pg. 281, Tr. No. 18; Tabyeen al-Mahajjah,
pg. 334; Al-Insaaf, pg. 313, Tr. No. 288.
after me my son Moosa, after him his son, Ali, after him his son,
Muhammad, after him his son, Ali, after him his son, Hasan and the
Hujjah is the son of Hasan…”
1
279. Kamaal al-Deen : Tameem Ibn Bohlool reports that I asked
Abdullah Ibn Abi Huzail about Imamat on whom is it obligatory and
what are the signs of an Imam? He said to me, ‘Surely, its evidence
is that he is the proof upon the believers, the establisher of the
affairs of the Muslims, speaks with the Quran, knower of Divine
Laws, brother of the Messenger of Allah (s.a.w.a.), his caliph upon
his nation, his successor upon them and his administrator who is
unto the Prophet (s.a.w.a.) as Haroon (a.s.) was to Moosa (a.s.). His
obedience is obligatory as per the saying of Allah, Mighty and
Glorified be He, ‫ﻢ‬ ‫ﻣ ِﺮ ﻣِﻨ ﹸﻜ‬ ‫ﻟِﻲ ﺍ َﻷ‬‫ﺃﹸﻭ‬‫ﻮ ﹶﻝ ﻭ‬‫ﺮﺳ‬ ‫ﻮﹾﺍ ﺍﻟ‬‫ﻭﹶﺃﻃِﻴﻌ‬ ‫ﻪ‬ ‫ﻮﹾﺍ ﺍﻟ ﹼﻠ‬‫ﻮﹾﺍ ﹶﺃﻃِﻴﻌ‬‫ﻣﻨ‬ ‫ ﺁ‬‫ﺎ ﺍﱠﻟﺬِﻳﻦ‬‫ﻳﻬ‬‫ﺎ ﹶﺃ‬‫ ﻳ‬O you
who believe! Obey Allah, obey the Messenger and those in
2
authority amongst you. And Allah, Mighty and Glorified be He,
said, ‫ﻮ ﹶﻥ‬‫ﺍ ِﻛﻌ‬‫ﻢ ﺭ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﺰﻛﹶﺎ ﹶﺓ‬ ‫ﻮ ﹶﻥ ﺍﻟ‬‫ﺆﺗ‬ ‫ﻳ‬‫ﻭ‬ ‫ﻼ ﹶﺓ‬ ‫ﻮ ﹶﻥ ﺍﻟ‬‫ﻘِﻴﻤ‬‫ ﻳ‬‫ﻮﹾﺍ ﺍﱠﻟﺬِﻳﻦ‬‫ﻣﻨ‬ ‫ﻦ ﺁ‬ ‫ﺍﱠﻟﺬِﻳ‬‫ﻪ ﻭ‬ ‫ﻮﹸﻟ‬‫ﺭﺳ‬ ‫ﻭ‬ ‫ﻪ‬ ‫ ﺍﻟ ﹼﻠ‬‫ﻴﻜﹸﻢ‬‫ﻭِﻟ‬ ‫ﺎ‬‫ﻧﻤ‬ِ‫ﺇ‬
‫ﺼﹶ‬
Only Allah is your Master and His Messenger and those who
believe, who establish prayer and give zakaat while they are in a
3
state of genuflection (ruku’). He is entitiled for mastership and
Imamat was confirmed for him on the day of Ghadeer-e-Khumm by
the saying of the Messenger of Allah (s.a.w.a.) on the command of
Allah, Mighty and Glorified be He, “Do I not have more authority
upon you than you yourselves?” They all replied in the affirmative.
He (s.a.w.a.) declared, “Then, of whomsoever I am his master, Ali is
his master. O Allah! Take him as Your slave, who takes him (Ali) as
1
Kamaal al-Deen, vol. 2, pg. 336, Chap. 33, Tr. No. 9; Al-Khesaal, vol. 2, pg. 478, Chap.
12, Tr. No. 46; Al-Oyoon, vol. 1, pg. 54, Chap. 6, Tr. No. 20; Behaar al-Anwaar, vol. 36,
pg. 396, Chap. 46, Tr. No. 2; Al-Awaalem, vol. 15/3, pg. 270, Tr. No. 2; Al-Insaaf, pg. 109,
Tr. No. 103; Tabyeen al-Mahajjah, pg. 346, Tr. No. 35.
2
Surah Nisaa (4): Verse 59.
3
Surah Maaedah (5): Verse 55
his master and take him as Your enemy, who takes him as his enemy.
Help him who helps him and forsake him who forsakes him. Honour
him who supports him.” This was Ali Ibn Abi Taalib, the chief of
the faithfuls, the leader of the pious, the chief of the handsome, the
most superior of the successors and the best of all creation after the
Messenger of the Lord of the worlds. After him are Hasan and
Husain, the two grandsons of the Messenger of Allah (s.a.w.a.) and
the sons of the best of the women. They will be followed by Ali Ibn
Hasan Ibn Ali and Muhammad Ibn Hasan (peace be upon them all),
one after the other. They are the progeny of the Messenger
(s.a.w.a.), the known ones through successorship and Imamat. The
earth cannot exist without a proof from them in every era and in
every time. They are the strong rope, the Imams of guidance, and the
proof upon the people of the world till Allah inherits the earth and
whoever is on it. Whoever opposses them, is deviated and has left
the truth and guidance. Indeed, they have been talked about by the
Quran and the Messenger has spoken concerning them elaborately.
Surely, one who dies without recognizing them dies the death of
ignorance. Verily, in them their religion are the traits of precautious
piety, chastity, truthfulness, betterment (of the people), striving hard
(in the way of Allah), repaying the trust to the good doer as well as
the transgressor, prolonging the prostration, performing the night
prayers, abstaining from the prohibited, awaiting the reappearance
with patience and keeping good company and good neighbourhood.
1
280. Amaali al-Sadooq : Shah Abdul Azeem al-Hasani (r.a.)
1
Amaali al-Sadooq, pg. 302, Majlis 54, Tr. No. 24; Kamaal al-Deen, vol. 2, pg. 379, Chap.
37, Tr. No. 1; Al-Awaalem, vol. 15/3, pg. 294, Chap. 11, Tr. No. 1; Al-Tawheed, pg. 81,
Chap. 2, Tr. No. 37; Kefaayah al-Asar, pg. 286, Chap. 38, Tr. No. 1; E’laam al-Waraa, pg.
narrates, ‘I went to meet my master (the tenth Imam) Ali Ibn

Muhammad al-Naqi (a.s.).’ When he (a.s.) saw me, he (a.s.)
remarked, “Welcome, O Aba Qaasim! You are our real follower.”
I asked, ‘O son of Allah’s Messenger! I intend to present my

religion before you. If it is right, then I will remain steadfast on it till
I meet Allah, Mighty and Glorified be He (i.e. till my death).’
Imam (a.s.) ordered, “Come forth with it, O Abul Qaasim.”
I said, ‘Verily, I believe that Allah, the High, is One. There is

nothing like Him. He is removed from the two limits, the limit of
negation (‫ )ﺍﺑﻄﺎﻝ‬and the limit of immanence (‫)ﺗﺸﺒﻴﻪ‬. He does not have a
1
body or form or accident or substance. Nay! He is the Maker of
bodies, the Creator of forms, the Originator of the accidents and the
substances and the Lord of everything, its Owner, its Maker and its
Initiator.
Indeed, Muhammad (s.a.w.a.) is His servant and His Messenger, the

seal of the Prophets and there is no Prophet after him, till the Day of
Judgment. His Shariah is the last Shariah and there is no Shariah
after it till the Day of Judgment.
I also believe that the Imam, the Caliph and the Master of the affair
after him is Ameerul Momineen Ali Ibn Abi Taalib (a.s.) followed
by Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja’far Ibn
436; Chap. 2, Section 2; Kefaayah al-Muhtadi, pg. 101, Tr. No. 27; Behaar al-Anwaar, vol.
3, pg. 268, Chap. 10, Tr. No. 4 & vol. 36, pg. 412, Chap. 47, Tr. No. 2 & vol. 66, pg. 1,
Chap. 28, Tr. No. 1; Al-Insaaf, pg. 219, Tr. No. 212; Sifaat al-Shia, pg. 90, Tr. No. 68;
Rawzah al-Waaezin, vol. 1, pg. 31; Kashf al-Ghummah, vol. 2, pg. 525; Isbaat al-Hudaat,
vol. 1, pg. 542, Chap. 9, Section 13, Tr. No. 354.
1
Philosophical term for the Arabic equivalent of ‘aradh’.
Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali,
then you O my Master.
He (a.s.) informed, “After me is my son Hasan (al-Askari). How

difficult will be the condition of the people concerning his successor
(i.e. the twelfth Imam)?”
I asked, ‘Why will that be so, my master?’
He (a.s.) explained, “This is because he will be hidden and it will

not be permitted to use his name till he reappears. And when he
does so, he will fill the earth with justice and equity as it would be
fraught with injustice and oppression.”
I said, ‘I believe.’
Then I said, ‘I also believe that their friend is the friend of Allah and
their enemy is the enemy of Allah. Their obedience is the obedience
of Allah and their defiance is the defiance of Allah. I also believe
that the ascension (‫ )ﻣﻌﺮﺍﺝ‬is the truth, the questioning in the grave is
the truth, paradise is truth, hell is truth, path (‫ )ﺻﺮﺍﻁ‬is truth, weighing
scale (‫ )ﻣﻴﺰﺍﻥ‬is truth and that the Hour (‫ )ﻗﻴﺎﻣﺔ‬will come and Allah will
raise all those in the graves.
I also believe that the obligations after the mastership of the Ahle
Bait (a.s.) are prayers, zakaat, fasting, hajj, jehaad, enjoining good
and prohibiting evil.’
Thereafter, Imam Ali Ibn Muhammad (a.s.) remarked, “O Aba

Qaasim! By Allah! This is the religion of Allah, which He has
chosen for His servants. Then be steadfast on it, may Allah keep you
steadfast through firm beliefs in this world as well as the hereafter.”
1
281. Al-Khesaal : Saqr Ibn Abi Dalf al-Karkhi reports, ‘When
Mutawakkil took away our master Abul Hasan al-Askari (a.s.), I
came to ask about his well being. Mutawakkil’s doorkeeper,
Raazeqi, saw me and ordered that I should come to him. I obliged.
He asked, ‘O Saqr! How are things with you?’ I answered, ‘Fine,
Sir.’ He asked me to sit down and talked about the past as well as
the future. I thought unto myself that I had erred in coming. After
dispersing the people from around him, he asked me, ‘Why have
you come?’ I retorted, ‘Just like that.’ He enquired, ‘Perhaps you
want to know about the well being of your master.’ I said, ‘My
master? My master is Ameerul Momineen (Mutawakkil).’ He
reprimanded, ‘Keep quiet. Your master is the truthful master. Don’t
be shy before me because I am on your religion (i.e. I am also a
Shia).’ I exclaimed, ‘All praise is for Allah.’ He asked, ‘Do you
want to see him?’ I replied in the affirmative. He said, ‘Sit till the
courier leaves him.’ I did so. When the courier left, Raazeqi told his
slave, ‘Catch the hand of Saqr and take him to the room where the
Alavi (implying Imam Ali Naqi a.s.) is imprisoned and leave them
alone.’ He took me to the room in which the Alavi was imprisoned
and directed me to his cell. I went and saw Imam (a.s.) sitting on a
mat and infront of him was a dug grave. I saluted him, he (a.s.)
responded to my salutation and ordered me to sit down. I sat down.
He (a.s.) asked, “O Saqr! What has brought you here?” I said,
‘Master! I came to enquire about your well being. Then I looked at
1
Al-Khesaal, vol. 2, pg. 395, Chap. 7, Tr. No. 102; Kamaal al-Deen, vol. 2, pg. 382, Chap.
37, Tr. No. 9; Ma’ani al-Akhbaar, pg. 123; Kefaayah al-Asar, pg. 289, Chap. 38, Tr. No. 3;
Jamaal al-Usboo’, pg. 25, Section 3, Tr. No. 1; E’laam al-Waraa, pg. 437, Section 2;
Behaar al-Anwaar, vol. 24, pg. 238, Chap. 60, Tr. No. 1, & vol. 36, pg. 412, Chap. 47, Tr.
No. 3, & vol. 56, pg. 20, Chap. 15, Tr. No. 3; Rawzah al-Waaezin, vol. 2, pg. 392; Al-
Manaaqeb, vol. 1, pg. 308; Isbaat al-Hudaat, vol. 1, pg. 491, Chap. 9, Tr. No. 177; Al-
Insaaf, pg. 200, Tr. No. 201.
the grave and cried.’ He (a.s.) pacified me saying, “O Saqr! Don’t

cry because no harm is going to reach unto us for the time being.” I
heard a sigh of relief, ‘All praise is for Allah.’ Then I asked,
‘Master! There is a tradition narrated on the authority of the Prophet
(s.a.w.a.) whose meaning I cannot understand.’ He (a.s.) asked,
“What is it?” I said, ‘His (s.a.w.a.) saying, ‘Do not commit
aggression agaisnt the days, lest they assail you.’ What does it
mean?’ He (a.s.) replied, “Yes. We are the days. The heavens and
the earth subsist due to us, hence, Saturday refers to the Messenger
of Allah (s.a.w.a.), Sunday refers to Ameerul Momineen, Monday
refers to Hasan and Husain, Tuesday belongs to Ali Ibn Husain,
Muhammad Ibn Ali, Ja’far Ibn Muhammad, Wednesday is of Moosa
Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali and myself. Thursday
belongs to my son, Hasan Ibn Ali and Friday is of my grandson,
around whom the groups of truth will gather. He will fill the earth
oppression. This is the meaning of the days. So, do not commit
aggression against them in this world, lest they do so against you in
the hereafter.” Then he (a.s.) said, “You can leave and I don’t
guarantee your safety.”
1 2
282. Kefaayah al-Asar : Yahya Ibn Zaid says, ‘I asked my father
about the Imams.’ He informed, ‘The Imams are twelve, four have
passed away and eight remain.’ I requested, ‘O Father! Name them.’
He retorted, ‘As for the past Imams, they are Ali Ibn Abi Taalib,
Hasan, Husain and Ali Ibn Husain. As for the remaining, they are
my brother Baaqer followed by Ja’far al-Sadeq, his son Moosa, his
son Ali, his son Muhammad, his son Ali, his son Hasan and finally
1
Kefaayah al-Asar, pg. 300, Tr. No. 10; Behaar al-Anwaar, vol. 46, pg. 198, Chap. 11, Tr.
No. 72; Tanqeeh al-Maqaal, vol. 2, pg. 470; Al-Insaaf, pg. 324, Tr. No. 298.
2
Zaid Ibn Ali Ibn Husain (a.s.).
his son Mahdi.’ ‘O Father! Are you not from them?’ He answered,
‘No. But I am from the progeny.’ I enquired, ‘Then how did you
know their names?’ He explained, ‘It is a promised covenant, which
the Messenger of Allah (s.a.w.a.) pledged to us.’
1
283. Kamaal al-Deen : Imam Husain (a.s.) chronicles, ‘I went to
the Messenger of Allah (s.a.w.a.) while Ubayy Ibn K’ab was with
him.’ The Messenger of Allah (s.a.w.a.) exclaimed, “Welcome! O
Aba Abdillah! O adornment of the heavens and the earth.”
Ubayy asked, ‘O Messenger of Allah (s.a.w.a.)! How somebody

other that you can be the adornment of the heavens and earth?’
He (s.a.w.a.) replied, “O Ubayy! I swear by the One, Who raised me

as a Prophet with truth. Verily, Husain Ibn Ali, in the heaven enjoys
a greater position than in the earth. Surely, it is written on the right
side of the Throne that he is the light of guidance, the ark of
salvation, the untiring Imam, might, pride, the ocean of knowledge
and the treasure-chest. (Is he still not the adornment of the heavens
and the earth?). Certainly, Allah, Mighty and Glorified be He, has
carried in his loins pure, blessed and chaste sperm, which was
created before the creation came into existence in the wombs of the
mothers, or semen flowed in the backs of the fathers, or even before
day and night existed. Indeed, Allah inspired the creatures the
prayers by which they would invoke but that Allah, Mighty and
Glorified be He, would gather them with him (Husain). He will be
1
Kamaal al-Deen, vol. 1, pg. 264, Chap. 24, Tr. No. 11; Al-Oyoon, vol. 1, pg. 59, Chap. 6,
Tr. No. 29; Faraaed al-Simtain, vol. 1, pg. 155, Chap. 35, Tr. No. 447; Al-Insaaf, pg. 243,
Tr. No. 233; Qasas al-Anbiyaa, pg. 361, Section 1, Tr. No. 437; Behaar al-Anwaar, vol. 36,
pg. 204, Chap. 40, Tr. No. 8; Isbaat al-Hudaat, vol. 1, pg. 477, Chap. 9, Tr. No. 128; Ilzaam
al-Naaseb, vol. 1, pg. 201; Tabyeen al-Mahajjah, pg. 266, Tr. No. 4; Al-Awaalem, vol.
15/3, pg. 58.
their intercessor in his hereafter and Allah will remove from him,
his difficulty, repay his debt, ease his affair, expand his path,
strengthen him against his enemy and will not rip apart his veil (i.e.
conceal his sins).”
Ubayy enquired, ‘What are these prayers, O Messenger of Allah

(s.a.w.a.)?’
He (s.a.w.a.) answered, “When you are sitting after finishing your

prayers say,
(‫ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺑﻜﻠﻤﺎﺗﻚ ﻭﻣﻌﺎﻗﺪ ﻋﺮﺷﻚ ﻭﺳﻜﺎﻥ ﲰﺎﻭﺍﺗﻚ )ﻭﺃﺭﺿﻚ‬

‫ ﻓﺄﺳﺄﻟﻚ ﺃﻥ‬،‫ﻭﺃﻧﺒﻴﺎﺋﻚ ﻭﺭﺳﻠﻚ )ﺃﻥ ﺗﺴﺘﺠﻴﺐ ﱄ( ﻓﻘﺪ ﺭﻫﻘﲏ ﻣﻦ ﺃﻣﺮﻱ ﻋﺴﺮ‬
‫ﺗﺼﻠﻲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻭﺃﻥ ﲡﻌﻞ ﱄ ﻣﻦ ﻋﺴﺮﻱ ﻳﺴﺮﺍ‬
O Allah! Certainly I ask You for the sake of Your Kingdom, the
contracting parties of Your Might, the residents of Your
heavens (and Your earth) and Your Prophets and Messengers
(that You answer me) because difficulty has overcome my affair.
Thus, I ask You that You bless Muhammad and the Progeny of
Muhammad and that You make my affair easy for me.
Then surely Allah, Mighty and Glorified be He, will ease your affair,
expand your heart for you and inspire unto you the testimony ‫ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ ﺍﷲ‬There is no god but Allah’ at the time of your death.’
Ubayy questioned, ‘O Messenger of Allah (s.a.w.a.)! What is this

sperm, which is in the loin of my beloved Husain (a.s.)?’
He (s.a.w.a.) elucidated, “The likeness of this sperm is like that of

the moon, which throws light and shows the way; whoever follows it
will be guided and whoever deviates from it will be led astray.”
He asked, ‘Then, what is his name and what is his supplication?’
He (s.a.w.a.) explained, “His name is Ali and his supplication is,
‫ ﻭﻳﺎ ﺑﺎﻋﺚ‬،‫ ﻳﺎ ﻛﺎﺷﻒ ﺍﻟﻐﻢ ﻭﻳﺎ ﻓﺎﺭﺝ ﺍﳍﻢ‬،‫ ﻳﺎ ﺣﻲ ﻳﺎ ﻗﻴﻮﻡ‬،‫ﻳﺎ ﺩﺍﺋﻢ ﻳﺎ ﺩﳝﻮﻡ‬
‫ ﻭﻳﺎ ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ‬،‫ﺍﻟﺮﺳﻞ‬
O Eternal! O Everlasting! O Living! O Controller! O Reliever of

sorrows! O Remover of grief! O Sender of Messengers and O
Truthful in His promise!
Whoever invokes through this supplication, Allah, Mighty and

Glorified be He, will raise him alongwith Ali Ibn Husain and he
(a.s.) will be his guide to paradise.
Ubayy enquired, ‘O Messenger of Allah (s.a.w.a.)! Will he have any

caliph or successor?’
He (s.a.w.a.) replied, “Yes. For him will be the inheritances of the

heavens and the earth.”
Ubayy asked, ‘What does ‘the inheritances of the heavens and the
earth’ mean?’
He (s.a.w.a.) replied, “Decreeing the truth, ordering righteousness,

interpretation of the laws and explanation of what will be.”
Ubayy asked, ‘What is his name?’
He (s.a.w.a.) replied, “His name is Muhammad. Verily, the angels

will soon be acquainted with him in the heavens and invoke with his
invocation.
‫ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﺎﻥ ﱄ ﻋﻨﺪﻙ ﺭﺿﻮﺍﻥ ﻭﻭﺩ ﻓﺎﻏﻔﺮ ﱄ ﻭﳌﻦ ﺗﺒﻌﲏ ﻣﻦ ﺇﺧﻮﺍﱐ ﻭﺷﻴﻌﱵ‬
‫ﻭﻃﻴﺐ ﻣﺎ ﰲ ﺻﻠﱯ‬
O Allah! If there is any satisfaction or love near You for me,

then forgive me and whoever follows me from my brothers or
my followers, and purify what is in my loin, O the most Merciful
of all mercifuls.
Then, Allah will place in his loin a blessed, pure and immaculate
sperm. Jibraeel informed me that surely Allah, Mighty and Glorified
be He, has purified this sperm and named it Ja’far and made him a
guide, the guided one, he is satisfied with Allah and Allah is
satisfied with him. He prays to his Lord and says in his supplication,
‫ ﻭﳍﻢ ﻋﻨﺪﻙ‬،‫ﻳﺎ ﺩﻳﺎﻥ ﻏﲑ ﻣﺘﻮﺍﻥ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺍﺟﻌﻞ ﻟﺸﻴﻌﱵ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻗﺎﺀ‬
‫ ﻭﻫﺐ‬،‫ﻢ‬‫ ﻭﺍﺳﺘﺮ ﻋﻮﺭﺍ‬،‫ﻢ‬‫ ﻭﺍﻗﺾ ﺩﻳﻮ‬،‫ ﻭﻳﺴﺮ ﺍﻣﻮﺭﻫﻢ‬،‫ﻢ‬‫ ﻓﺎﻏﻔﺮ ﺫﻧﻮ‬،‫ﺭﺿﺎﺀ‬
،‫ ﻳﺎ ﻣﻦ ﻻ ﳜﺎﻑ ﺍﻟﻀﻴﻢ ﻭﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ‬،‫ﳍﻢ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻬﻢ‬
‫ﺍﺟﻌﻞ ﱄ ﻣﻦ ﻛﻞ )ﻫﻢ( ﻭﻏﻢ ﻓﺮﺟﺎ‬
O Untiring Provider! O the most Merciful of all mercifuls! Grant

protection for my Shias from the fire and satisfaction near You for
them. Then, forgive their sins, ease their affairs, repay their debts,
conceal their secrets and forgive their major sins which are between
You and them. O He, Who does not fear injustice nor does sleep and
slumber overtake Him! Grant salvation for me from every grief and
sorrow.
Whoever prays with this supplication, Allah will raise him with a
white (bright) face along with Ja’far Ibn Muhammad to the

paradise, O Ubayy! Surely Allah, Blessed and High be He, has
placed in this sperm a pure, blessed and immaculate sperm, upon
which He has sent mercy. He named it Moosa and made him an
Imam.
Ubayy asked, ‘O Messenger of Allah (s.a.w.a.)! Have each one of

them been described in detail, procreate, inherit and describe each
other in the aforementioned manner?’
He (s.a.w.a.) replied, “Jibraeel (a.s.) has described them for me on

the authority of Allah, the Lord of the worlds, Mighty be His
Majesty.”
Ubayy asked, ‘Did Moosa (Ibn Ja’far) have any specific

supplication, which he (a.s.) prayed, other than the supplications of
his forefathers?’
He (s.a.w.a.) replied, “Yes. He will say in his supplications
‫ ﻭﻳﺎ ﺑﺎﺭﺉ ﺍﻟﻨﺴﻢ‬،(‫ ﻭﻳﺎ ﻓﺎﻟﻖ ﺍﳊﺐ )ﻭﺍﻟﻨﻮﻯ‬،‫ ﻭﻳﺎ ﺑﺎﺳﻂ ﺍﻟﺮﺯﻕ‬،‫ﻳﺎ ﺧﺎﻟﻖ ﺍﳋﻠﻖ‬
‫ ﻭﳐﺮﺝ ﺍﻟﻨﺒﺎﺕ ﺍﻓﻌﻞ ﰊ ﻣﺎ‬،‫ ﻭ )ﻳﺎ( ﺩﺍﺋﻢ ﺍﻟﺜﺒﺎﺕ‬،‫ﻭﳏﻴﻲ ﺍﳌﻮﰐ ﻭﳑﻴﺖ ﺍﻻﺣﻴﺎﺀ‬
‫ﺃﻧﺖ ﺃﻫﻠﻪ‬
O Creator of creation! O Giver of sustenance! O Splitter of

grain! O Creator of winds! O Giver of life to the dead and Who
causes death to the living! O Everlasting and Who brings forth
the vegetation! Do unto me as You are worthy of doing.
One who invokes in this manner, Allah, Mighty and Glorified be He,
will fulfill his needs and raise him on the Day of Judgment along
with Moosa Ibn Ja’far. Surely, Allah has placed in his loin a pure
and immaculate sperm with which He is satisfied. He has named it
Ali and Allah, Mighty and Glorified be He, in His knowledge and
His wisdom, was satisfied with his creation. He made him a proof
for his Shias, through which they will demonstrate on the Day of
Judgment. He has an invocation by which he invokes
‫ ﻭﺍﺣﺸﺮﱐ ﻋﻠﻴﻪ ﺁﻣﻨﺎ ﺃﻣﻦ ﻣﻦ ﻻ ﺧﻮﻑ ﻋﻠﻴﻪ‬،‫ ﻭﺛﺒﺘﲏ ﻋﻠﻴﻪ‬،‫ﺍﻟﻠﻬﻢ ﺃﻋﻄﲏ ﺍﳍﺪﻯ‬
‫ ﺇﻧﻚ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﻭﺃﻫﻞ ﺍﳌﻐﻔﺮﺓ‬،‫ﻭﻻ ﺣﺰﻥ ﻭﻻ ﺟﺰﻉ‬
O Allah! Grant me guidance, make me firm on it, and raise me

on it in a state of security, like the safety of the one who has
neither fear nor grief nor sorrow. Surely, You are Worthy of
fear and Worthy of forgiveness.
And verily, Allah, Mighty and Glorified be He, has put in his sperm
a blessed, pure and immaculate sperm, with which He is satisfied
and named him Muhammad Ibn Ali. He is the intercessor of his
Shias and the inheritor of his grandfather’s knowledge. He has clear
signs and apparent arguments. When he will be born, he will
declare, ‫ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ‬There is no god but
Allah. Muhammad is the Messenger of Allah. And he will recite
in his supplications
‫ ﺃﻧﺖ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﻭﻻ ﺧﺎﻟﻖ ﺇﻻ ﺃﻧﺖ ﺗﻔﲏ‬،‫ﻳﺎ ﻣﻦ ﻻ ﺷﺒﻴﻪ ﻟﻪ ﻭﻻ ﻣﺜﺎﻝ‬

‫ ﻭﰲ ﺍﳌﻐﻔﺮﺓ ﺭﺿﺎﻙ‬،‫ ﺣﻠﻤﺖ ﻋﻤﻦ ﻋﺼﺎﻙ‬،‫ﺍﳌﺨﻠﻮﻗﲔ ﻭﺗﺒﻘﻲ ﺃﻧﺖ‬
O the One Who has neither any similar nor any example. You
are Allah, there is no god but You and there is no creator but
You. You will annihilate the creatures while You will remain.
You are forebearing with the one who disobeys You and in
forgiveness is Your satisfaction.
Whoever prays with this supplication, Muhammad Ibn Ali will be his
intercessor on the Day of Judgment. Surely Allah, Blessed and High
be He, has placed in his loin a pure, bright, blessed, immaculate and
clean sperm. He has named it Ali Ibn Muhammad. He has clothed
him with contentment and dignity, and deposited in him sciences and
secrets of every hidden thing. Whoever meets him, he will inform
him of what is in his heart and caution against his enemy and he will
supplicate in this manner
،‫ﻳﺎ ﻧﻮﺭ ﻳﺎ ﺑﺮﻫﺎﻥ ﻳﺎ ﻣﻨﲑ ﻳﺎ ﻣﺒﲔ ﻳﺎ ﺭﺏ ﺍﻛﻔﲏ ﺷﺮ ﺍﻟﺸﺮﻭﺭ ﻭﺁﻓﺎﺕ ﺍﻟﺪﻫﻮﺭ‬

‫ﻭﺃﺳﺄﻟﻚ ﺍﻟﻨﺠﺎﺓ ﻳﻮﻡ ﻳﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‬
O Light of all lights! O Proof! O Illuminator! O Explanator! O

Lord! Protect me from the evil of the evil ones and the
calamities of the times. I ask You salvation on the Day when the
trumpet is blown.
Whoever recites this supplication, Ali Ibn Muhammad will be his

intercessor and his leader to paradise. Surely Allah, Blessed and
High be He, has placed in his loin a sperm and named it Hasan Ibn
Ali. He made him a light in His cities, a caliph in His earth, an
honour for His nations, a guide for His Shias, an intercessor for
them near their Lord, a punishment for those who oppose him, a
proof for whoever befriends him and a clear argument for whoever
takes him as an Imam. He will say in his supplication,
‫ ﻭﺃﻳﺪﱐ ﺑﻨﺼﺮﻙ ﻭﺃﺑﻌﺪ ﻋﲏ ﳘﺰﺍﺕ‬،‫ ﻳﺎ ﻋﺰﻳﺰﺍ ﻋﺰﱐ ﺑﻌﺰﻙ‬،‫ﻳﺎ ﻋﺰﻳﺰ ﺍﻟﻌﺰ ﰲ ﻋﺰﻩ‬
‫ ﻳﺎ‬،‫ ﻭﺍﺩﻓﻊ ﻋﲏ ﺑﺪﻓﻌﻚ ﻭﺍﻣﻨﻊ ﻋﲏ ﲟﻨﻌﻚ ﻭﺍﺟﻌﻠﲏ ﻣﻦ ﺧﻴﺎﺭ ﺧﻠﻘﻚ‬،‫ﺍﻟﺸﻴﺎﻃﲔ‬

‫ﻭﺍﺣﺪ ﻳﺎ ﺃﺣﺪ ﻳﺎ ﻓﺮﺩ ﻳﺎ ﺻﻤﺪ‬
O Mighty of reverence in His Might! O Mighty! Grant me might

for the sake of Your Might, assist me with Your help, keep far
from me the whisperings of the devils, defend me with Your
defence, protect me with Your protection and make me from the
chosen ones of Your creatures. O One! O Unique! O Singular! O
Needless!
Whoever invokes with this supplication, Allah, the High, will raise
him with him (Hasan Ibn Ali) and for him is salvation from hell even
if it was obligatory on him. Surely Allah, Mighty and Glorified be
He, has placed in the loin of Hasan, a blessed, pure, clean,
immaculate and purified sperm. Every believer from whom Allah
has taken the covenant of mastership (‫ )ﻭﻻﻳﺔ‬is satisfied with it and
only the deniers will disbelieve in him. He is the pure, immaculate,
righteous, guide and guided Imam. He is the beginning of justice
and its end. He will verify Allah, Mighty and Glorified be He, and
Allah will verify him in his saying. He will emerge from Mecca till
1
the proofs and signs are manifested. In Taaleqaan , he will have
treasures that are neither gold nor silver but beautiful war-horses
and imposing men. Allah, Mighty and Glorified be He, will gather
for him three hundred and thirteen men from distant cities equal to
the number of the Muslim soldiers in Badr. With him is a sealed
book, which comprises the number of his companions along with
their names, their geneology, their cities, their business, their speech
and their agnomen. They will be steadfast and will strive hard in his
obedience.
1
A state in modern Iran.
Ubayy asked, ‘And what will be his proofs and his signs, O
Messenger of Allah (s.a.w.a.)?’
He (s.a.w.a.) replied, ‘He will have a standard. When the time of his
reappearance nears, this standard will unfurl on its own and Allah,
Blessed and High be He, will give it the power of speech. The
standard will call out, ‘Emerge, O friend of Allah, and kill the
enemies of Allah.’ He will also have two flags and two marks,
besides a sheathed sword, which will call out, ‘Come forth, O friend
of Allah, as it is not permitted for you to sit (quietly) before the
enemies of Allah.’ Then he will reappear and kill the enemies of
Allah wherever he will find them. He will uphold the laws of Allah
and judge by the judgment of Allah. Jibraeel will appear from his
right side, Mikaaeel from his left, (Prophets) Shoaib and Saaleh
infront of him. Soon, you will remember what I am telling you and I
entrust my affairs to Allah, Mighty and Glorified be He, even if it is
after a long time. O Ubayy! Congratulations to the one who meets
him, congratulations to the one who loves him and congratulations
to the one who believes in him. Allah will save him from destruction
because of his acknowledgement in Him, in the Messenger of Allah
(s.a.w.a.) and in all the Imams (a.s.). Allah will open for them the
paradise. Their likeness in the earth is like that of the (perfume)
musk, the fragrance of which never diminishes after diffusion. Their
similarity in the heavens is like that of an illuminated moon, the light
of which never extinguishes.
Ubayy asked, ‘O Messenger of Allah (s.a.w.a.)! How has Allah,

Mighty and Glorified be He, explained the condition of these
Imams?’
He (s.a.w.a.) answered, “Surely Allah, Blessed and High be He, sent

down upon me twelve seals and twelve books. The name of each
Imam is on his seal and his attribute is in his book, may Allah bless
them all.
1
284. Kamaal al-Deen : Ibn Abbas reports, ‘I heard the Messenger
of Allah (s.a.w.a.) say, “Surely for Allah, Blessed and High be He,
there is an angel called Dardaaeel {the tradition has a lengthy
narration about this angel, the greatness of the world of creation, its
expanse, the virtues of our master Imam Husain (a.s.) and the
gravity of the crime of his murder, etc. till it reaches to}… the
Imams after me are Ali – the guide, Hasan – the recipient of
guidance, Husain – the helper, Ali Ibn Husain – the helped one,
Muhammad Ibn Ali – the intercessor, Ja’far Ibn Muhammad – the
benefactor, Moosa Ibn Ja’far – the trustee, Ali Ibn Moosa – the
satisfied one, Muhammad Ibn Ali – the active, Ali Ibn Muhammad –
the trusted one, Hasan Ibn Ali – the knowing and the Qaem – behind
whom Eesa Ibn Maryam (a.s.) will pray…”.’
2
285. Kefaayah al-Asar : Alqamah Ibn Muhammad al-Khuzrami
chronicles that Ja’far Ibn Muhammad al-Sadeq (a.s.) said, “The
Imams are twelve.” I requested, ‘O son of Allah’s Messenger! Name
them for me.’ He (a.s.) obliged, “From the past, Ali Ibn Abi Taalib
(a.s.), Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali and
myself.” I asked, ‘And after you, O son of Allah’s Messenger?’ He
(a.s.) answered, “Verily, I have willed unto my son, Moosa and he is
the Imam after me.” I questioned, ‘Who will succeed Moosa?’ He
1
Kamaal al-Deen, vol. 1, pg. 282, Chap. 24, Tr. No. 36; Behaar al-Anwaar, vol. 42, pg.
248, Chap. 11, Tr. No. 24; Al-Awaalem, vol. 17, pg. 15, Chap. 2, Tr. No. 5; Al-Insaaf, pg.
276, Tr. No. 256.
2
Chap. 46, Tr. No. 18, & vol. 52, pg. 303, Chap. 26, Tr. No. 72; Al-Awaalem, vol. 15/3, pg.
269, Chap. 7, Tr. No. 1; Al-Insaaf, pg. 231, Tr. No. 226; Tabyeen al-Mahajjah, pg. 333, Tr.
No. 29; Isbaat al-Hudaat, vol. 1, pg. 603, Chap. 9, Tr. No. 587.
(a.s.) replied, “His son Ali, called as Reza. He will be buried in the
land of Khurasan, a stranger. His son Muhammad will succeed him
followed by his son Ali. After Ali, his son Hasan will succeed him
followed by Mahdi the son of Hasan.” Then he (a.s.) stated, “My
father has narrated to me from his ancestors that the Messenger of
Allah (s.a.w.a.) said, ‘O Ali! When our Qaem emerges three
hundred and thirteen men, equal to the number of Muslim soldiers
at Badr, will gather around him. When the time of his reappearance
nears, his sheathed sword will call out, ‘Stand up, O friend of Allah
and kill the enemies of Allah’.”
1
286. Oyoon Akhbaar al-Reza (a.s.) : Abu Baseer reports that
Imam Sadeq (a.s.) said, “My father (a.s.) said to Jaaber Ibn
Abdullah Ansaari, ‘I have some work with you. So, when is it
possible for you to give me some time that I may ask you
something?’ Jaaber replied, ‘Whenever you wish.’ Thus, when my
father (a.s.) met him in privacy, he (a.s.) asked him, “O Jaaber!
Inform me about the Tablet which you saw in the hand of my
mother, Fatemah, the daughter of the Messenger of Allah (s.a.w.a.)
and what did she tell you as to what was written in it?” Jaaber
1
Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg 41, Chap. 6, Tr. No. 2; Al-Kaafi, vol. 1, pg. 527,
Chap. 184, Tr. No. 3; Miraat al-Oqool, vol. 6, pg. 210; Faraaed al-Simtain, vol. 2, pg. 136;
Taqreeb al-Maarif, pg. 178; Al-Waafi, vol. 2, pg 296, Chap. 31, Tr. No. 755/1; Al-
Ikhtesaas, pg. 210; Mashaareqo Anwaar al-Yaqeen, pg. 103; Al-Manaaqeb of Ibn Shahr
Ashob, vol. 1, pg. 296; Kamaal al-Deen, vol. 1, pg. 308, Chap. 28, Tr. No. 1; al-Ghaibah of
Shaikh Tusi (r.a.), pg. 143, Tr. No. 108; Al-Ghaibah of No’maani, pg. 62, Chap. 4, Tr. No.
5; E’laam al-Waraa, pg. 4, Section 2; Irshaad al-Quloob, vol. 2, pg. 108; Al-Ehtejaaj, pg.
67; Behaar al-Anwaar, vol. 36, pg. 195, Chap. 40, Tr. No. 3; Tafseer al-Burhaan, vol. 2, pg.
123, Tr. No. 6; Isbaat al-Hudaat, vol. 2, pg. 285, Chap. 9, Tr. No. 73; Al-Seraat al-
Mustaqeem, vol. 2, pg. 137, Chap. 10; Isbaat al-Wasiyyah, pg. 29, Tr. No. 5; Al-Hidaayah,
the Chapter of Twelve Imams (a.s.), Tr. No. 5; Al-Awaalem, vol. 15/3, pg. 68, Tr. No. 6;
Al-Insaaf, pg. 21, Tr. No. 17; Tabyeen al-Mahajjah, pg. 271; Tr. No. 5; Ilzaam al-Naaseb,
vol. 1, pg. 213; Taaweel al-Aayaat al-Zaaherah, pg. 210.
replied, ‘I hold Allah as Witness that I went to visit your mother,

Fatemah (a.s.) during the lifetime of the Messenger of Allah
(s.a.w.a.) to congratulate her for Husain (a.s.)’s birth. I saw in her
hand a green Tablet, which I thought to be of emerald and its writing
was as bright as sunlight. I asked her, ‘May my father and my
mother be sacrificed for you, O daughter of Allah’s Messenger
(s.a.w.a.)! What is this Tablet?’ She (s.a.) replied, “This is the
Tablet, which Allah, Mighty and Glorified be He, has gifted to the
Messenger of Allah (s.a.w.a.). In it is the name of my father, the
name of Ali, the name of my two sons and the names of the
successors from my progeny. In turn, my father gave it to me that I
may rejoice through it.” Jaaber said, ‘Thus, your mother Fatemah
(a.s.) gave it to me. I read it and copied it.’ My father (a.s.) asked,
“O Jaaber! Can you show it (the copied manuscript) to me?” He
replied in the affirmative. My father (a.s.) accompanied Jaaber to his
house where he took out a book from a parchment and giving it to
my father he said, ‘I hold Allah as Witness that this is what I saw
written in the Tablet:
In the Name of Allah, the Beneficent, the Merciful. This is a Book

from Allah, the Mighty, the Wise to Muhammad, His light, His
ambassador, His veil and His proof. The trustworthy spirit
(Jibraeel) has descended with it from the Lord of the worlds. O
Muhammad! Magnify my names, be grateful for My bounties and
do not deny My endowments. Verily I am Allah, there is no god but
Me, the Destroyer of the oppressors, the Degrader of the tyrants
and the Establisher of the Day of Judgment. Verily I am Allah,
there is no god but Me. Whoever expects grace from other than Me
or fears other than My justice and My punishment, I will punish
him in such a way that I will not punish anybody in this manner in
the worlds. Hence, worship only Me and rely only on Me. Indeed, I
did not raise a messenger, completed his days and terminated his
duration but that I appointed for him a successor. Certainly, I
made you superior over all other Prophets and made your
successor superior over all other successors. After him, I honoured
you with your two grandsons, Hasan and Husain. I made Hasan
the mine of My knowledge after the end of the days of his father
and I made Husain the treasurechest of My revelation, honoured
him with martyrdom and sealed it for him with eternal bliss. So, he
is the best of the martyrs and the highest of them in grade before
Me. I have placed My perfect word with him and the complete
proof near him. Through his progeny, I shall reward and I shall
punish.
The first of them is the chief of the worshippers and the

adornment of My past friends, then his son (Muhammad) who
1
resembles his grandfather al-Mahmood , the splitter of My
knowledge and the mine of My wisdom. Soon, those who doubt
concerning his son Ja’far will be destroyed. He who rejects him
has rejected Me. I speak the truth, I will indeed honour the
position of Ja’far and make him happy vis-à-vis his Shias, his
helpers and his friends. After him, I have selected Moosa and
there will be a blinding, dark corruption so that the spark of My
obedience is not terminated, My proof is not hidden and My
friends are not afflicted with misfortune. Beware! Whoever denies
even one of them, he has denied My bounty. Whoever changes one
verse from My Book, then indeed he has attributed a lie unto Me.
Then woe unto the liars, the deniers with the termination of the
duration of My servant, My beloved and My chosen one, Moosa.
Verily, the one who denies the eighth is as if he has denied all My
1
A title of the Messenger of Allah (s.a.w.a.).
friends (Imams). Ali is My friend, My helper and the one upon

whom I have placed Prophethood’s burden of proof and conferred
1
upon him mastership. An arrogant devil will murder him. He will
2
be buried in a city, which the righteous servant has built, next to
the worst of My creatures. I speak the truth, I will soothe his eyes
with Muhammad, his son and his successor after him. He is the
heir of My knowledge, the mine of My wisdom, the place of My joy
and My proof upon My creatures. None shall believe in him but
that the paradise will be his abode and I will allow him to intercede
for seventy of his family members, even if all of them are eligible
for hell. I will complete his bliss with his son Ali, My friend, My
helper, My witness amongst My creatures and My trustee upon My
revelation. From him, I will bring forth Hasan, the caller to My
path and the treasurer of My knowledge. Thereafter, I will
complete this (chain of Imamat) with his son, .‫ﺩ‬.‫ﻡ‬.‫ﺡ‬.‫ ﻡ‬mercy for the
worlds. He will possess the perfection of Moosa, the brightness of
Eesa and the patience of Ayyub. Soon, My friends will be
humiliated in his time and their heads will be gifted as trophies
like the heads of the Turks and the Dylamites. They will be killed,
they will be burnt, they will live in a state of fear, terror and
trepidation. The earth will be coloured with their blood and
wailing and sobbing will be commonplace among their womenfolk.
They are My true friends! Through them I will repel all blinding
and dark mischief, remove the earthquakes and do away with the
burdens and the chains. ‫ﻢ‬ ‫ﻫ‬ ‫ﻚ‬  ‫ﻭﺃﹸﻭﻟﹶـِﺌ‬ ‫ﻤ ﹲﺔ‬ ‫ﺣ‬ ‫ﺭ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ﺑ ِﻬ‬‫ﺭ‬ ‫ﻦ‬‫ﺕ ﻣ‬
 ‫ﺍ‬‫ﺻ ﹶﻠﻮ‬
 ‫ﻢ‬ ‫ﻴ ِﻬ‬ ‫ﻋ ﹶﻠ‬ ‫ﻚ‬
 ‫ﺃﹸﻭﻟﹶـِﺌ‬
‫ﻭﻥﹶ‬‫ﺪ‬‫ﺘ‬‫ﻬ‬‫ ﺍﻟﹾﻤ‬They are those upon them is the blessings of their Lord
1
Ma’moon al-Abbasi.
2
Implying Prophet Zulqarnain (a.s.) as he was the one who had built the city of Khorasan
during his rule.
1
and mercy. And they are the guided ones.
Abu Baseer says, ‘If you do not hear in your time anything but this
tradition, it will suffice for you. Hence, conceal it except from those
who are worthy of it.’
2
287. Muqtazab al-Asar : Salmaan narrates, ‘One day I went to the
Messenger of Allah (s.a.w.a.). When he (s.a.w.a.) looked at me, he
(s.a.w.a.) said, “O Salmaan! Surely Allah, Mighty and Glorified be
He, did not raise a Prophet or a Messenger but that He has placed
in him twelve successors.” I acknowledged, ‘O Messenger of Allah
(s.a.w.a.)! I came to know about this from the People of the Book’
He (s.a.w.a.) questioned, “O Salmaan! Do you recognise my twelve
successors, whom Allah has chosen for Imamat after me?” I
answered, ‘Allah and His Messenger know the best.’ He (s.a.w.a.)
informed, “O Salmaan! Allah created me from His chosen Light. He
called me and I obeyed Him. From my light, He created Ali. He
called him to His obedience, so he obeyed Him. From my light and
the light of Ali, He created Fatemah. He called her and she obeyed
Him. From my light and the from the lights of Ali and Fatemah, He
created Hasan and Husain. He called both of them and they obeyed
Him. So, Allah, Mighty and Glorified be He, named us with five
names from His names. Hence, Allah is Mahmood and I am
Muhammad; Allah is al-Ali (the High) and he is Ali. Allah is Faatir
(Creator) and she is Fatemah. Allah is Zu al-Ehsaan (the Owner of
goodness) and this is Hasan. Allah is Mohsin (Obliger) and this is
Husain. Thereafter, He created from us and from the light of
1
2
Muqtazab al-Asar, pg. 6, Tr. No. 6; Dalaael al-Imaamah, pg. 237, Tr. No. 11; Misbaah al-
Shariah, pg. 46, Chap. 68-69; Al-Mohtazar, pg. 106; Behaar al-Anwaar, vol. 53, pg. 142,
Chap. 29, Tr. No. 162; Al-Seraat al-Mustaqeem, vol. 2, pg. 142, Chap. 10, Section 1, Tr.
No. 2; Isbaat al-Hudaat, vol. 1, pg. 708, Section 18, Tr. No. 145.
Husain, nine Imams. He called them and they obeyed Him. Before
Allah, Mighty and Glorified be He, created the established sky, the
vast earth, the air, the water, the angels and the humans, we were in
His knowledge lights, glorifying Him, listening to and obeying
Him.” Salmaan asked, ‘O Messenger of Allah (s.a.w.a.)! May my
father and my mother be sacrifice for you, what is the reward of the
one who recognizes them?’ He (s.a.w.a.) prophesied, “Whoever
recognizes them as they ought to be recognized, follows them,
befriends their friends and bears enmity against their enemies, then
by Allah, he is from us, he will enter where we enter and he will
reside where we reside.”
I asked, ‘O Messenger of Allah (s.a.w.a.)! Is it possible to believe in

them without knowing their names and geneology?’ He (s.a.w.a.)
replied, “No, O Salmaan!”
I asked, ‘O Messenger of Allah (s.a.w.a.)! Please introduce them

unto me.’ He (s.a.w.a.) elaborated, “You know till Husain. After him
is the chief of the worshippers Ali Ibn Husain followed by his son,
Muhammad Ibn Ali, the splitter of the knowledge of the Prophets
and the Messengers, from the beginning till the end. After him will
be Ja’far Ibn Muhammad, the truthful tongue of Allah. Then, Moosa
Ibn Ja’far, the controller of anger, the forbearing in the way of
Allah. Then, Ali Ibn Moosa, the one who is satisfied with the
command of Allah. Then, Muhammad Ibn Ali, the generous, the
chosen one of Allah’s creation. Then, Ali Ibn Muhammad, the guide
towards Allah. Then, Hasan Ibn Ali, the silent, the trustee of Allah’s
secret. Then his son, the proof of Allah, so and so and he took his
name, the son of Hasan, the Mahdi, one who will speak and rise
with Allah’s right…”
1
288. Dalaael al-Imaamah : Ameerul Momineen (a.s.) reports, “The
Messenger of Allah (s.a.w.a.) said to me, ‘The night when I was
taken for ascension, I saw palaces made of ruby, green chrysolite,
pearls, corals and pure gold. Its floors were of pungent musk and its
soil was of saffron. In them were fruits, dates, pomegranates, fairies,
beautiful women, rivers of milk, rivers of honey flowing on pearls
and jewels. There were domes on the two shores of these rivers and
rooms, tents, servants and young ones. Its carpets were of brocades
and silk and birds were in it. I asked, ‘O my friend Jibraeel! For
whom are these palaces and what’s their status?’ Jibraeel (a.s.)
informed me, ‘These palaces and whatever are in them, Allah,
Mighty and Glorified be He, has created them thus and prepared in
them as you see and their multiples, for the Shias of your brother,
Ali, your caliph after you upon your nation. They (Shias) will be
2
called in the last era as ‘Raafezis’ , an appellation more apt for
other (than them). Yet, it will be an adornment for them because
they will abandon falsehood and fasten unto truth. They are the real
majority. (Also, these palaces are created) for the Shias of his son
Hasan after him, for the Shias of Husain after him, for the Shias of
his son Ali Ibn Husain after him, for the Shias of his son Muhammad
Ibn Ali after him, for the Shias of his son Ja’far Ibn Muhammad
after him, for the Shias of his son Moosa Ibn Ja’far after him, for the
Shias of his son Ali Ibn Moosa after him, for the Shias of his son
Muhammad Ibn Ali after him, for the Shias of his son Ali Ibn
Muhammad after him, for the Shias of his son Hasan Ibn Ali after
him and for the Shias of his son Muhammad al-Mahdi after him. O
Muhammad! These are the Imams after you, the standards of
guidance and the lamps in darkness. Their Shias and the Shias of
1
Dalaael al-Imaamah, pg. 254, Tr. No. 53; Isbaat al-Hudaat, vol. 1, pg. 655, Chap. 9,
Section 69, Tr. No. 835 & vol. 1, pg. 724, Chap. 9, Section 27, Tr. No. 211.
2
Literally, Raafezi means one who discards and abandons religion. – Translator.
your progeny and their lovers are the truthful Shias. They are the
friends of the Messenger of Allah (s.a.w.a.), who will abandon
falsehood and keep away from it. They will aim for the truth and
follow it. They will befriend them (the Imams) in their lives, visit
their graves after their death, support them and strive for their love.
Allah’s Mercy is upon them. Surely, He is the Forgiving, the
Merciful’.”
1
289. Al-Ghaibah of Shaikh Toosi (r.a.) : Jaaber al-Jo’fi chronicles,
‘I asked Abu Ja’far (Imam Baaqer) (a.s.) concerning the
interpretation of the saying of Allah, Mighty and Glorified be He, ‫ِﺇ ﱠﻥ‬
‫ﻚ‬ ‫ﻡ ﹶﺫِﻟ‬ ‫ﺮ‬ ‫ﺣ‬ ‫ﻌ ﹲﺔ‬ ‫ﺑ‬‫ﺭ‬ ‫ﺎ ﹶﺃ‬‫ﻨﻬ‬ ‫ﺽ ِﻣ‬
 ‫ﺭ‬ ‫ﺍ َﻷ‬‫ﺍﺕ ﻭ‬‫ﺎﻭ‬‫ﺴﻤ‬  ‫ﻖ ﺍﻟ‬ ‫ﺧ ﹶﻠ‬ ‫ﻡ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﺏ ﺍﻟ ﹼﻠ ِﻪ‬
ِ ‫ﺎ‬‫ﺍ ﻓِﻲ ِﻛﺘ‬‫ﻬﺮ‬ ‫ﺷ‬ ‫ﺮ‬ ‫ﺸ‬
 ‫ﻋ‬ ‫ﺎ‬‫ﺪ ﺍﻟ ﹼﻠ ِﻪ ﺍﹾﺛﻨ‬ ‫ﻮ ِﺭ ﻋِﻨ‬‫ﺸﻬ‬
 ‫ﺪ ﹶﺓ ﺍﻟ‬ ‫ِﻋ‬
2
‫ﻢ‬ ‫ﺴﻜﹸ‬ ‫ﻦ ﺃﹶﻧﻔﹸ‬ ‫ﻮﹾﺍ ﻓِﻴ ِﻬ‬‫ﺗ ﹾﻈ ِﻠﻤ‬ ‫ﻼ‬ ‫ ﹶﻓ ﹶ‬‫ﻴﻢ‬‫ﻦ ﺍﹾﻟ ﹶﻘ‬ ‫ﻳ‬‫ ﺍﻟﺪ‬. Surely the number of months with
Allah is twelve months in Allah’s ordinance since the day He
created the heavens and the earth, of these four being sacred;
that is the right reckoning; therefore be not unjust to yourselves
regarding them. My master (a.s.) heaved a deep sigh and said, “O
Jaaber! As for the year, it is my grandfather the Messenger of Allah
(s.a.w.a.) and its months are twelve months. They are from Ameerul
Momineen till myself, and from me to my son Ja’far, followed by his
son Moosa, then his son Ali, then his son Muhammad, then his son
Ali, then his son Hasan and then his son Muhammad, al-Haadi, al-
Mahdi. These are the twelve Imams, the proofs of Allah upon His
creation and the trustees of His revelation and His knowledge. As
3
for the four sacrosanct months, which are the strong religion, they
1
Al-Ghaibah of Shaikh Toosi, pg. 149, Tr. No. 110; Al-Manaaqeb of Ibn Shahr Ashob, vol.
1, pg. 284; Noor al-Saqalain, vol. 2, pg. 215, Tr. No. 140; Al-Mahajjah, pg. 93, Chap. 24;
Al-Burhaan, vol. 2, pg. 123, Tr. No. 5 in the exegesis of Surah Taubah (9): Verse 36; Isbaat
al-Hudaat, vol. 1, pg. 549, Chap. 9, Tr. No. 375; Behaar al-Anwaar, vol. 24, pg. 240, Chap.
60, Tr. No. 2.
2
3
Literally, Horom is the pl. of Haraam which means prohibited.
are the four (of the twelve) who bear one name Ali and they are
Ameerul Momineen Ali, my father Ali Ibn Husain, Ali Ibn Moosa al-
Reza and Ali Ibn Muhammad (al-Naqi). Acknowledging the Imamat
of these four, it is a strong religion. ‘And do not oppress
yourselves’ means believe in all of them that you may be guided.”
1
290. Taweel al-Aayaat al-Zaaherah : Jaaber Ibn Yazeed al-Jo’fi
enquired from Imam Ja’far Ibn Muhammad al-Sadeq (a.s.) regarding
the interpretation of the verse, ‫ﻢ‬ ‫ﺍﻫِﻴ‬‫ﺑﺮ‬‫ﻌِﺘ ِﻪ ﹶﻟِﺈ‬ ‫ﻭِﺇ ﱠﻥ ﻣِﻦ ﺷِﻴ‬ And surely from his
2
Shias is Ibraheem. He (a.s.) explained, “Verily, when Allah,
Glorified be He, created Ibraheem (a.s.), the veil from his vision was
raised and he saw a light on the side of the Throne.” He asked, ‘My
God! What is this light?’ He was told, ‘This is the light of
Muhammad, the chosen one of My creation.’ He saw a light next to
him (s.a.w.a.). Again he enquired, ‘My God! What is this light?’ He
was told, ‘This is the light of Ali Ibn Abi Taalib (a.s.), the helper of
My religion.’ Again, he saw three lights next to them and asked, ‘My
God! What are these lights?’ He was told, ‘This is the light of
Fatemah (s.a.), I have separated her followers from the hell-fire and
the lights of her two sons, Hasan and Husain.’ He exclaimed, ‘My
God! I also see nine lights encircling them.’ He was told, ‘O
Ibraheem! These are the Imams from the progeny of Ali and
Fatemah.’ Ibraheem (a.s.) pleaded, ‘My God! For the sake of these
five, let me know who are these nine (Imams)?’ He was told, ‘O
Ibraheem! The first of them is Ali Ibn Husain, then his son
Muhammad, then his son Ja’far, then his son, Moosa, then his son
Ali, then his son Muhammad, then his son Ali, then his son al-Hasan
1
Taweel al-Aayaat al-Zaaherah, pg. 485 under surah saaffaat (37): Verse 83; Behaar al-
Anwaar, vol. 36, pg. 151, Chap. 39, Tr. No. 131; Isbaat al-Hudaat, vol. 3, pg. 85, Chap. 9,
Section 53, Tr. No. 787; Al-Mahajjah, pg. 181, Chap. 70, Tr. No. 1.
2
Surah Saaffaat (37): Verse 83.
and then his son, the Hujjah, the Qaem.’ Ibraheem (a.s.) remarked,
‘My God and my Master! I also see more lights that are encircling
these lights and who cannot be enumerated but by You.’ He was
told, ‘O Ibraheem! These are their Shias, the Shia of Ameerul
Momineen Ali Ibn Abi Taalib (a.s.).’ Ibraheem (a.s.) enquired, ‘How
will their Shias be recognized?’ He (Allah) replied, ‘They will
perform fifty-one rakats of prayers (daily), recite ‘In the name of
Allah, the Beneficent, the Merciful’ loudly (in their prayers),
1
recite Qunoot before Ruku’ (genuflection) and wear their rings in
their right hand.’ Hearing this, Ibraheem (a.s.) pleaded, ‘O Allah!
Make me from the Shias of Ameerul Momineen!’” Imam (a.s.) says,
“Then Allah, the High, informed about this in His Book through the
verse, ‘And surely from his Shias is Ibraheem.”
2
291. Al-Kaafi : Imam Ali Ibn Muhammad al-Naqi (a.s.) narrates,
‘Ameerul Momineen (a.s.) was in Masjid al-Haraam (Kaabah) along
with his son, Imam Hasan (a.s.) and Salmaan. He was reclining on
the shoulder of the latter, when a handsome and well-dressed man
entered and saluted him. Ameerul Momineen (a.s.) replied to his
salutation. The person sat down and said, ‘O Ameerul Momineen
(a.s.)! I ask you three questions. If you answer them correctly, I will
know that people have failed in their duty concering you, which was
1
In the second rakat of each prayer.
2
Al-Kaafi, vol. 1, pg. 525, Chap. 184, Tr. No. 1; Al-Waafi, vol. 2, pg. 299, Chap. 31, Tr.
No. 756/2; Al-Ghaibah of No’maani, pg. 58, Chap. 4, Tr. No. 2; Kamaal al-Deen, vol. 1,
pg. 313, Chap. 29, Tr. No. 1; Al-Oyoon, vol. 1, pg. 65, Chap. 6, Tr. No. 35; Elal al-Sharaae,
pg. 96, Chap. 85, Tr. No. 6; Tafseer al-Qummi, vol. 2, pg. 44; Al-Ehtejaaj, pg. 266; Al-
Ghaibah of Shaikh Toosi, pg. 154, Tr. No. 124; Isbaat al-Wasiyyah, pg. 121; Dalaael al-
Imaamah, pg. 69, Tr. No. 21; Taqreeb al-Maaref, pg. 177; Behaar al-Anwaar, vol. 36, pg.
414, Chap. 48, Tr. No. 1 and Vol. 58, pg. 36, Chap. 42, Tr. No. 8 and pg. 39, Tr. No. 9;
Isbaat al-Hudaat, vol. 2, pg. 283, Chap. 9, Tr. No. 72; Al-Mahaasin, pg. 332; Hilyah al-
Abraar, vol. 1, pg. 510, Chap. 6, Tr. No. 1; Al-Istinsaar, pg. 31; Al-Insaaf, pg. 90, Tr. No.
81.
imposed upon them and that they will not be safe in this world as
well as the hereafter. But, if you fail to answer my questions, I will
understand that you and they are both one and the same.’ Ameerul
Momineen (a.s.) told him, “Ask whatever you desire.” He said,
• ‘Inform me that when a person sleeps, where does his soul

go?
• What is the cause of remembrance and forgetfulness?
• How come one person resembles his paternal uncles while

another is similar to his maternal uncles?
Ameerul Momineen (a.s.) turned to his son, Hasan and ordered, “O

Aba Muhammad! Answer him.” Imam Hasan (a.s.) answered his
questions. Hearing the answers, the man exclaimed, “I bear witness
that there is no god but Allah and I always believed this. I bear
witness that Muhammad is the Messenger of Allah and I always
believed this. I bear witness that you are the successor of Allah’s
Messenger and the upholder of His testimony and I always believed
it.” Then he turned to Imam Hasan and said, ‘I bear witness that you
are his successor and the upholder of His testimony and I bear
witness that Husain Ibn Ali is the successor of his brother. I bear
witness that Ali Ibn Husain is the successor of Husain after him. I
bear witness that Muhammad Ibn Ali is the successor of Ali after
him. I bear witness that Ja’far Ibn Muhammad is the successor of
Muhammad after him. I bear witness that Moosa Ibn Ja’far is the
successor of Ja’far after him. I bear witness that Ali Ibn Moosa is
the successor of Moosa after him. I bear witness that Muhammad
Ibn Ali is the successor of Ali after him. I bear witness that Ali Ibn
Muhammad is the successor of Muhammad after him. I bear witness
that Muhammad Ibn Ali is the successor of Ali after him. I bear
witness that Hasan Ibn Ali is the successor of Ali after him. I also
bear witness that a person from the progeny of Hasan will neither
have an agnomen nor will he be named till he manifests his affair.
He will fill the earth with justice as it would be filled with injustice.
Salutations be upon you, O Ameerul Momineen and the mercy of
Allah and His blessings.’ Then he stood up and went away. Ameerul
Momineen (a.s.) said, “O Aba Muhammad! Follow him and see
where he goes.” Imam Hasan Ibn Ali (a.s.) went after him, and
reports, ‘The moment he kept his foot out of the Mosque, I did not
comprehend where he disappeared from the earth of Allah. I
returned to Ameerul Momineen (a.s.) and upprised him of the same.’
He (a.s.) asked, “O Aba Muhammad! Did you recognize him?” I
retorted, ‘Allah, His Messenger and Ameerul Momineen know the
best.’ He (a.s.) answered, “He was (Prophet) Khizr.”
1
292. ManLaa Yahzoroh al-Faqih : Abdullah Ibn Jandab reports
that Imam Moosa Ibn Ja’far (a.s.) said, “You pray in the prostration
of thanksgiving (sajdah al-shukr) thus,
‫ﷲ‬
َ‫ﻚﺍ‬
 ‫ﺧ ﹾﻠ ِﻘ‬ ‫ﻊ‬ ‫ﻠﻚ ﻭ ﲨﻴ‬‫ﺭﺳ‬ ‫ﻭ‬ ‫ﻙ‬ ‫ﻭ ﺃﻧﺒﻴﺎ َﺀ‬ ‫ﻚ‬
 ‫ﺘ‬‫ ﻣﻼﺋﻜ‬‫ﻰ ﺃﹸﺷﻬﺪﻙ ﻭ ﺍﹸﺷ ِﻬﺪ‬‫ﻢ ﺇﻧ‬ ‫ﺃﻟﻠﹼﻬ‬
‫ﺎ ﻭﺍﳊﺴﻦ ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ‬‫ﻰ ﻭ ﻋﻠﻴ‬‫ﺍ ﻧﺒﻴ‬‫ﻡ ﺩﻳﲎ ﻭ ﳏﻤﺪ‬ ‫ﺍﻹﺳﻼ‬‫ﻰ ﻭ‬‫ﺭﺑ‬
‫ﻭ ﳏﻤﺪ ﺑﻦ ﻋﻠﻰ ﻭ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻭ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻭ ﻋﻠﻰ ﺑﻦ ﻣﻮﺳﻰ ﻭ‬
‫ﺔ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ‬‫ﳏﻤﺪ ﺑﻦ ﻋﻠﻰ ﻭ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﻭﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ ﻭ ﺍﳊﺠ‬
.‫ﻢ ﺍﺗﻮﻟﹼﻰ ﻭ ﻣﻦ ﺍﻋﺪﺍﺋﻬﻢ ﺍﺗﱪﺍ‬ ،‫ﺃﺋﻤﱵ‬
1
ManLaa Yahzoroh al-Faqih, vol. 1, pg. 329, Tr. No. 1; Al-Kaafi, vol. 3, pg. 325, Chap.
191, Tr. No. 17; Al-Tahzeeb, vol. 2, pg. 110, Chap. 7, Tr. No. 416/184; Mishbaah al-
Mutahajjid, pg. 168; Behaar al-Anwaar, vol. 83, pg. 235, Tr. No. 59; Lawaame’ of
Sahebqaraani, vol. 4, pg. 176; Rawzah al-Muttaqeen, vol. 2, pg. 382.
O Allah! Verily, I hold You as a witness and I hold Your angels,

Your Prophets, Your Messengers and all Your creation as witnesses
that Allah is my Lord, Islam is my religion, Muhammad is my
Prophet, Ali, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali,
Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa,
Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and al-
Hujjah, the son of Hasan are my Imams. I take them as my masters
and express disgust from their enemies.
1
293. Oyoon Akhbaar al-Reza (a.s.) : Ameerul Momineen Ali Ibn
Abi Taalib (a.s.) narrates, “The Messenger of Allah (s.a.w.a.) said,
‘When I was taken to the heaven for ascension, my Lord, mighty is
His Majesty, revealed unto me, ‘O Muhammad! I glanced to the
earth, chose you from it, appointed you as a Prophet and derived
your name from My Name. So, I am the Praised One (‫ )ﺍﶈﻤﻮﺩ‬while
you are Muhammad. I glanced for the second time, chose Ali from it,
appointed him as your successor, your caliph, the husband of your
daughter and the father of your progeny. I derived his name from
My Name. So, I am the High (‫)ﺍﻟﻌﻠﻰ‬, the Highest (‫ )ﺍﻻﻋﻠﻰ‬while he is
Ali. I created Fatemah, Hasan and Husain from the lights of you
two. Thereafter, I presented their mastership before the angels.
Whoever accepted it became from My close ones. O Muhammad! If
a person worships Me till he breaks and becomes like a decomposed
skin-bag but comes to me denying their mastership, I will not allow
him to stay in My paradise nor will I provide him shadow beneath
My Throne (arsh). O Muhammad! Do you like to see them?’ I
1
Oyoon Akhbaar al-Reza (a.s.), vol. 1, pg. 58, Chap. 6, Tr. No. 27; Kamaal al-Deen, vol. 1,
pg. 252, Chap. 23, Tr. No. 2; Kefaayah al-Asar, pg. 152, Chap. 23, Tr. No. 5; Isbaat al-
Hudaat, vol. 2, pg. 326, Chap. 9, Tr. No. 126; Behaar al-Anwaar, vol. 36, pg. 245, Chap.
41, Tr. No. 58; Al-Muhtazar, pg. 90; Tabyeen al-Mahajjah, pg. 283, Tr. No. 10; Al-Insaaf,
pg. 299, Tr. No. 277; Al-Awaalem, vol. 15/3, pg. 44, Tr. No. 9.
replied, ‘Yes, O my Lord!’ Then He, Mighty and Glorified be He,

ordered, ‘Raise your head.’ I raised my head and saw the lights of
Ali, Fatemah, Hasan, Husain, Ali Ibn Husain, Muhammad Ibn Ali,
Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa,
Muhammad Ibn Ali, Ali Ibn Muhammad, al-Hasan Ibn Ali and al-
Hujjah Ibn al-Hasan, the Qaem, was right in the middle amongst
them like a brilliant star. I asked, ‘My Lord! Who are they?’ He
informed, ‘They are the Imams and he is the Qaem, who will
implement My permitted and prohibit My prohibitions. Through him
I will take revenge from My enemies. He is the comfort for My
friends and he is the one who will cure the hearts of your Shias from
the oppressors, the deniers and the unbelievers…’”
1
294. Oyoon Akhbaar al-Reza (a.s.) : Fazl Ibn Shaazaan reports,
‘Mamoon asked Ali Ibn Moosa al-Reza (a.s.) to write for him the
core of Islam in a brief and eloquent manner. Imam (a.s.) wrote to
him thus, “Verily, the core of Islam is the testimony that there is no
god but Allah, there is no partner for Him, the Lord, the One, the
Unique, the Solitary, the Needless, the Controller, the All-Hearing,
the All-Seeing, the Powerful, the Eternal, the Existing, the Surviving,
the Knowing Who is not ignorant, the Powerful Who is not helpless,
the Self-Sufficient Who is not needy and the Just Who does not
oppress. He is the Creator of everything and there is nothing like
Him. He has neither any similar nor opposite nor alike nor equal.
He is the objective of worship, supplication, inclination and fear.
And that verily Muhammad is His servant, His messenger, His

trustee, His purified one and His chosen one from among His
1
Oyoon Akhbaar al-Reza (a.s.), vol. 2, pg. 121, Chap. 35, Tr. No. 1 and 3; Behaar al-
Anwaar, vol. 10, pg. 352, Chap. 20, Tr. No. 1; Isbaat al-Hudaat, vol. 2, pg. 354, Chap. 9,
Tr. No. 157.
creation, the chief of the Messengers, the seal of the Prophets and
the most superior in the entire universe. There is no prophet after
him, there is no change in his nation (‫ )ﻣﻠﹼﺖ‬and there is no alteration
for his shariat.
And (to believe) that whatever Muhammad Ibn Abdullah (s.a.w.a.)

has brought is the clear truth.
To testify for him (s.a.w.a.) and for all the past Prophets,
Messengers and Proofs of Allah (peace be on them all), who
preceded him.
To testify for his truthful, mighty Book which, ‘Falsehood cannot

reach unto it from in front or from behind, a descent from the Wise,
1
the Praiseworthy.’ And that it (the Holy Quran) is dominant over
all the books and it is the truth from its beginning till its end. We
believe in its clear as well as ambiguous verses, particular as well
as general verses, promises as well as threats, abrogating as well as
abrogated verses, its stories and its news. None among the creatures
has the power to bring its like.
The guide after him (s.a.w.a.), the proof upon the believers, the
upholder of the affairs of the Muslims, the interpretor of the Quran
and the cognizant of its laws, is his brother, his caliph, his successor
and his friend, the one who was unto him as Haroon was unto
Moosa (a.s.), Ali Ibn Abi Taalib (a.s.), the chief of the faithfuls, the
leader of the pious, the guide of the handsome (in faith), the most
superior of the successors and the heir of the knowledge of the
Prophets and the Messengers.
After him are his two sons, Hasan and Husain, the chief of the youth
1
Surah Fusselat (41): Verse 42.
of paradise. After him is Ali Ibn Husain, the adornment of the

worshippers, Muhammad Ibn Ali, the splitter of the knowledge of the
Prophets, Ja’far Ibn Muhammad, the heir of the knowledge of the
successors, Moosa Ibn Ja’far al-Kaazim, Ali Ibn Moosa al-Reza,
Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the
Hujjah, the Qaem and the awaited one (blessings of Allah be on
them all).
I bear witness for them vis-à-vis successorship and Imamat. And

that the earth will not be devoid of a proof of Allah, the High, upon
His creatures in every time and era. They are the strong rope (al-
urwah al-wusqaa), the Imams of guidance and the proof upon the
people of the world till Allah inherits the earth and whosoever is
upon it. Whoever opposes them is the deviator, who leads others
astray, false and the forsaker of truth and guidance. They (Imams)
speak from the Quran and explain on the authority of the Messenger
of Allah (s.a.w.a.). One who dies without recognizing them has died
the death of ignorance.
And that from their religion is precautious piety, chastity,

truthfulness, righteousness, steadfastness, struggle, repaying the
trust to the good as well as the transgressor, prolonging the
prostration, fasting during the day, praying during the night,
abstaining from the prohibited, awaiting salvation with patience,
being a good neighbour, being a noble friend and (finally, always
being with) ablutions (‫ )ﻭﺿﻮ‬like Allah, the High, has commanded in
His Book…’
1
295. Kitaab al-Fazl Ibn Shaazaan : Sulaym Ibn Qais al-Hilaali
1
Kefaayah al-Mahdi, pg. 10, Tr. No. 1; Isbaat al-Hudaat, vol. 2, pg. 541, Section 14, Chap.
9, Tr. No. 357 and 358 narrating from Al-Eteqaadaat of Shaikh Saduq (a.r.).
reports, ‘I enquired from Ameerul Momineen (a.s.), ‘Surely I have

heard from Salmaan, Miqdaad and Abuzar things vis-à-vis the
interpretation of Quran and the tradition of the Prophet (s.a.w.a.),
other than what is available with the people. I also heard from you
things that endorse what I have heard from these three. I see many
things concerning the exegesis of the Quran and the interpretation of
the Prophetic traditions while you oppose them in these and consider
all of these as false and incorrect. Do you think that the people are
attributing lies unto Allah and His Messenger (s.a.w.a.) deliberately
and are indulging in the whimsical interpretation of the Holy
Quran?’’
Ali (a.s.) replied, “Since you have asked, then understand the
answer. Certainly, in the hands of the people, there is right as well
as wrong, truth as well as lies, abrogating as well as abrogated,
particular as well as general, clear as well as the ambiguous, and
preserved as well as the imaginary. Indeed, lie was attributed unto
the Messenger of Allah (s.a.w.a.) during his lifetime so much so that
he (s.a.w.a.) had to deliver a sermon saying, ‘O people! Many lies
have been attributed unto me. So, whoever ascribes anything
falsely unto me intentionally, his seat will be in the hell fire.’
Therefore, (obviously) the lies attributed to him (s.a.w.a.) after his
death will be much more than those ascribed to him (s.a.w.a.) in his
lifetime.
Any tradition that comes to you can originate only from four sources
and there cannot be a fifth source for it:
• A hypocrite, who professes faith apparently and feigns to believe

in Islam, does not consider it as a sin or does not hesitate to
attribute a lie to the Messenger of Allah (s.a.w.a.) deliberately.
Had the people known that he is a hypocrite, a liar, they would
neither accept from him nor verify in him. But they said, ‘He is
from the companions of the Messenger of Allah (s.a.w.a.), he has
seen and heard him (s.a.w.a.). Hence they took from him without
being aware of his condition. While Allah has informed about
the hypocrites and described them in no uncertain terms as
follows, ‫ﺪ ﹲﺓ‬ ‫ﻨ‬‫ﺴ‬
 ‫ﻣ‬ ‫ﺐ‬
 ‫ﺸ‬
 ‫ﺧ‬ ‫ﻢ‬ ‫ﻧﻬ‬‫ﻢ ﹶﻛﹶﺄ‬ ‫ﻮِﻟ ِﻬ‬ ‫ﻊ ِﻟ ﹶﻘ‬ ‫ﻤ‬ ‫ﺴ‬
 ‫ﺗ‬ ‫ﻳﻘﹸﻮﻟﹸﻮﺍ‬ ‫ﻭﺇِﻥ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻣ‬ ‫ﺎ‬‫ﺟﺴ‬ ‫ﻚ ﹶﺃ‬
 ‫ﺠﺒ‬
ِ ‫ﻌ‬ ‫ ﺗ‬‫ﻢ‬‫ﺘﻬ‬‫ﺭﹶﺃﻳ‬ ‫ﻭِﺇﺫﹶﺍ‬
And when you see them, their persons will please you, and If
they speak, you will listen to their speech; (they are) as if
1
they were big pieces of wood clad with garments After him,
they became close to the leaders of deviation and the callers
towards the hell fire through vanity, lies and slander, who
ordained actions for them, imposed them on the necks of the
people and acquired the world through them. The masses merely
follow the rulers and the world except the one whom Allah, the
High has protected. This was the first of the four.
• The second is the one who has heard a thing from the Messenger
of Allah (s.a.w.a.), could not memorize the exact wordings and
developed a wrong notion about it but did not lie deliberately.
So, he believes in whatever is with him, acts upon it, narrates it
and says, ‘I have heard it from the Messenger of Allah
(s.a.w.a.).’ Had the Muslims known that this is just his notion,
they would not accept it. Even if he himself had known that this
is his own imagination, he would have rejected it.
• The third is he who heard that the Messenger of Allah (s.a.w.a.)

has ordered something and later prohibited it or prohibited a
thing and later ordered for it, but he is not aware of it. Hence, he
has memorized only the abrogated part but is ignorant of the
abrogating command. Had he known that this order has been
1
Surah Munaafeqoon (63): Verse 4.
abrogated, he would have rejected it and had the Muslims

known, when they heard it from him, that it is abrogated, they
too would have dispelled it.
• The fourth is he who did not ascribe a lie to the Messenger of

Allah (s.a.w.a.) as he hates lies due to fear of Allah, the High,
and respect for His Messenger (s.a.w.a.). He did not forget,
rather, he memorized the exact wordings. Whenever he
reproduced it, he did it in toto without adding anything to it or
reducing a part of it. He was aware of the abrogating as well as
the abrogated, while keeping away the abrogated one. He also
knew that the tradition of the prophet is like the Quran, bearing
the abrogating as well as the abrogated, the particular and the
general and the clear and the ambiguous. Indeed, the sayings of
the Messenger of Allah (s.a.w.a.), like the Holy Quran, were of
two kinds, general and particular. Allah, Blessed and High be
He, says, ‫ﻮﺍ‬‫ﺘﻬ‬‫ ﻓﹶﺎﻧ‬‫ﻨﻪ‬ ‫ﻋ‬ ‫ﻢ‬ ‫ﺎ ﹸﻛ‬‫ﻧﻬ‬ ‫ﺎ‬‫ﻭﻣ‬ ‫ﻩ‬ ‫ﺨﺬﹸﻭ‬
 ‫ﻮ ﹸﻝ ﹶﻓ‬‫ﺮﺳ‬ ‫ﻢ ﺍﻟ‬ ‫ﺎ ﹸﻛ‬‫ﺎ ﺁﺗ‬‫ﻭﻣ‬ and whatever the
Apostle gives you, accept it, and from whatever he forbids
1
you, keep back . Thus whoever did not know and did not follow
what Allah and His Messenger (s.a.w.a.) implied with it became
confused. All the companions of the Messenger of Allah
(s.a.w.a.) were not asking questions about everything. Whoever
asked him, understood and whoever understood preserved it.
There was a group amongst them who never asked him (s.a.w.a.)
a question. They preferred that a bedouin or a desert-folk comes
and asks the Messenger of Allah (s.a.w.a.) a question and they
listen to the answer. But I used to go to him (s.a.w.a.) everyday
atleast once and every night atleast once, when he (s.a.w.a.)
used to give me an absolutely private hearing. He (s.a.w.a.)
1
Surah Hashr (59): Verse 7.
answered what I asked and I went with him (s.a.w.a.) wherever

he (s.a.w.a.) went. The companions of the Messenger of Allah
(s.a.w.a.) were aware that he (s.a.w.a.) did not treat anybody
from the people in this manner as he (s.a.w.a.) dealt with me.
Often, the Messenger of Allah (s.a.w.a.) used to come to my
house. I too, used to go to some of his (s.a.w.a.) houses, when he
(s.a.w.a.) used to ask his wives to leave that we could talk in
private, and none remained there but me. On the other hand,
when a visitor came and demanded privacy, he (s.a.w.a.) did not
ask me, Fatemah or our two sons to leave. Whenever I asked him
(s.a.w.a.) a question, he (s.a.w.a.) answered and when I was
silent or my questions were exhausted, he (s.a.w.a.) commenced
talking with me. So, no single verse of the Holy Quran
descended upon the Messenger of Allah (s.a.w.a.) but that he
(s.a.w.a.) read it for me and dictated it to me. I wrote it in my
own hand-writing. He (s.a.w.a.) taught me its exegesis, its
interpretation, its abrogating and abrogated verses, its clear and
ambiguous verses, its particular and general verses, its apparent
and concealed. He (s.a.w.a.) invoked Allah to grant me its
understanding and its memorization. Consequently, I did not
forget a single verse from the Book of Allah or any knowledge
which he (s.a.w.a.) dictated to me. Whatever Allah taught him
(s.a.w.a.) from the permissible or prohibited, command or
prohibition, obedience or disobedience, past or present or any
other book that was revealed before us, he (s.a.w.a.) taught it to
me and I memorized it. I did not forget a single alphabet from it.
Whenever the Messenger of Allah (s.a.w.a.) informed me of these

things, he (s.a.w.a.) placed his hand on my chest and prayed that He
fills my heart with knowledge, understanding, wisdom and light. He
used to supplicate, “O Allah! Teach him, make him memorise and
do not cause him to forget anything of what I have informed him

and taught him.” One day, I said to him (s.a.w.a.), “O Messenger of
Allah (s.a.w.a.)! May my father and my mother be held ransom for
you, from the time you have invoked Allah what you invoked, I did
not forget anything nor whatever you have taught me, has escaped
from me. Whatever you taught me, I wrote it down. Did you fear
forgetfulness on my part?” He (s.a.w.a.) replied, “O brother! I did
not fear forgetfulness on your part. I only loved to pray for you for,
Allah, the High, had informed me that He will answer my prayers
concerning you and your partners, whose obedience He has
associated with my obedience, when He ordered concerning them, ‫ﺎ‬‫ﻳ‬
‫ﻢ‬ ‫ﻣ ِﺮ ﻣِﻨ ﹸﻜ‬ ‫ﻟِﻲ ﺍ َﻷ‬‫ﺃﹸﻭ‬‫ﻮ ﹶﻝ ﻭ‬‫ﺮﺳ‬ ‫ﻮﹾﺍ ﺍﻟ‬‫ﻭﹶﺃﻃِﻴﻌ‬ ‫ﻪ‬ ‫ﻮﹾﺍ ﺍﻟ ﹼﻠ‬‫ﻮﹾﺍ ﹶﺃﻃِﻴﻌ‬‫ﻣﻨ‬ ‫ﻦ ﺁ‬ ‫ﺎ ﺍﱠﻟﺬِﻳ‬‫ﻳﻬ‬‫ ﹶﺃ‬O you who believe!
Obey Allah and obey the Apostle and those in authority from
1
among you . I asked, ‘Who are they, O Messenger of Allah
(s.a.w.a.)?’ He (s.a.w.a.) answered, ‘They are the successors after
me. One who forsakes them will not harm them. They are with the
Quran and the Quran is with them, neither will they part from it nor
will it separate from them till they meet me at the Hauz (of Kausar).
Through them, my nation shall gain victory, and through them, it
will rain. Through them, calamities will be repelled and
supplications will be accepted.’ I requested, ‘Name them for me, O
Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.) obliged, ‘O Ali! You
are the first of them, then this son of mine – and he (s.a.w.a.) placed
his hand on the head of Hasan. Then, this son of mine - and he
(s.a.w.a.) placed his hand on the head of Husain, followed by his
son, your namesake, Ali, the adornment of the worshippers. O
brother! He will be born in your lifetime, so convey my salutations
unto him. He will be followed by his son, Muhammad al-Baaqer, the
splitter of my knowledge and the treasurer of the revelation of Allah,
1
Surah Nisaa (4): Verse 59
the High. Then his son, Ja’far al-Sadeq, then his son, Moosa al-
Kazem, then his son, Ali al-Reza, then his son, Muhammad al-Taqi,
then his son, Ali al-Naqi, then his son, Hasan al-Zaki and finally his
son the Hujjah, the Qaem, the seal of my successors and my caliphs
and the avenger from my enemies. He will fill the earth with justice
and equity as it will be replete with injustice and oppression.” Then
Ameerul Momineen (a.s.) says, “O Sulaym! By Allah, I recognize
him when he is taking allegiance between the Rukn and the
Maqaam. I also know the names of his helpers and the names of
their tribes…”
1
296. Misbaah al-Mutahajjid : In a supplication (it has come)
‫ﺪ ﻭ ﻋﻠﻲ ﻭ ﻓﺎﻃﻤﺔ ﻭ ﺍﳊﺴﻦ‬‫ﺪﺍﻩ ﻳﺎ ﻏﺎﻳﺔ ﺭﻏﺒﺘﺎﻩ ﺃﺳﺄﻟﻚ ﺑﻚ ﻭ ﲟﺤﻤ‬‫ﻳﺎ ﺭﺑﺎﹼﻩ ﻳﺎ ﺳﻴ‬

‫ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻭ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﻭﺍﳊﺴﻦ ﺑﻦ‬
‫ﺪ ﻭ ﺁﻝ‬‫ﺔ ﺍﳍﺎﺩﻳﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻥ ﺗﺼﻠﹼﻲ ﻋﻠﻰ ﳏﻤ‬‫ﻋﻠﻲ ﻭﺍﻟﻘﺎﺋﻢ ﺍﳌﻬﺪﻱ ﺍﻻﺋﻤ‬
‫ﺎﺭ ﻭ ﺃﻥ ﺗﻔﻌﻞ ﰊ ﻣﺎ ﺃﻧﺖ ﺃﻫﻠﻪ‬‫ﻩ ﺧﻠﻘﻲ ﺑﺎﻟﻨ‬‫ ﻭﺃﺳﺄﻟﻚ ﻳﺎ ﺍﷲ ﺃﻥ ﻻ ﺗﺸﻮ‬،‫ﺪ‬‫ﳏﻤ‬
‘O Lord! O Chief! O Pinacle of desire! I ask You for Your sake and
for the sake of Muhammad, Ali, Fatemah, Hasan, Husain, Ali Ibn
Hasan Ibn Ali and the Qaem, the Mahdi, the guiding Imams (peace
be on them all) that You bless Muhammad and the progeny of
Muhammad. I ask You, O Allah, that You do not roast me in the hell
fire and deal with me as You are worthy of.’
2
297. Misbaah al-Mutahajjid : Amongst the supplications that are
1
Misbaah al-Mutahajjid, pg. 49.
2
to be recited after the morning prayers, the following has been

highly recommended.
‫ﺎ ﻭ‬‫ﺎ ﻭ ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻭ ﲟﺤﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭ ﺳﻠﹼﻢ ﻧﺒﻴ‬‫ﺭﺿﻴﺖ ﺑﺎﷲ ﺭﺑ‬
‫ﺪ ﺑﻦ‬‫ﺎ ﻭ ﺑﺎﳊﺴﻦ ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻭ ﳏﻤ‬‫ﺑﺎﻟﻘﺮﺁﻥ ﻛﺘﺎﺑﹰﺎ ﻭ ﺑﻌﻠﻲ ﺇﻣﺎﻣ‬
‫ﺪ ﺑﻦ ﻋﻠﻲ ﻭ‬‫ﺪ ﻭ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻭ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﻭ ﳏﻤ‬‫ﻋﻠﻲ ﻭ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤ‬
...‫ﺔ ﻭﻗﺎﺩﺓ‬‫ﺪ ﻭ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﻭﺍﳋﻠﻒ ﺍﻟﺼﺎﱀ ﺍﺋﻤ‬‫ﻋﻠﻲ ﺑﻦ ﳏﻤ‬
‘I am satisfied with Allah as (my) Lord, with Islam as (my) religion,

with Muhammad (s.a.w.a.) as Prophet, with Quran as Book, with Ali
as Imam and with Hasan, Husain, Ali Ibn Husain, Muhammad Ibn
Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa,
Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and the
righteous successor as Imams and leaders…’
1
298. Misbaah al-Mutahajjid : Aasim Ibn Humaid reports that Abu
Abdillah Imam Sadeq (a.s.) used to recite the following supplication
after the prayers of need (‫ )ﺻﻼﺓ ﺍﳊﺎﺟﺔ‬on Friday:
‫ﻚ ﻣﻮﻻﻱ ﻭ‬‫ﻲ ﻧﺒﻴ‬ ‫ﻚ ﻭ ﺧﲑﺗﻚ ﻣﻦ ﺧﻠﻘﻚ ﻭ ﻭﺻ‬‫ﺏ ﺇﻟﻴﻚ ﺑﻮﻟﻴ‬‫ﺍﻟﻠﹼﻬﻢ ﻭ ﺃﺗﻘﺮ‬

‫ﻣﻮﱃ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ ﻗﺴﻴﻢ ﺍﻟﻨﺎﺭ ﻭ ﻗﺎﺋﺪ ﺍﻻﺑﺮﺍﺭ‬
O Allah! I seek proximity to You through Your friend, the chosen

one from Your creation, the successor of Your Prophet, my master
and the master of the believing men and women, the separator from
the hell fire and the leader of the righteous – till he (a.s.) said
‫ﺪ‬‫ ﺍﻟﺴﻴ‬،‫ﻲ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺍﻹﻣﺎﻡ‬ ‫ﺐ ﺍﻟﺰﻛ‬‫ﻲ ﺍﻟﻄﻴ‬ ‫ﺭ ﺍﻟﺘﻘ‬ ‫ﱄ ﺍﻟﺒﺎ‬

‫ﺏ ﺇﻟﻴﻚ ﺑﺎﻟﻮ ﹼ‬‫ﺍﻟﻠﹼﻬﻢ ﻭ ﺃﺗﻘﺮ‬
1
‫ﺏ ﺇﻟﻴﻚ ﺑﺎﻟﻘﺘﻴﻞ ﺍﳌﺴﻠﻮﺏ ﻗﺘﻴﻞ ﻛﺮﺑﻼﺀ‬‫ﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﻭ ﺃﺗﻘﺮ‬‫ﺍﺑﻦ ﺍﻟﺴﻴ‬

‫ﺓ ﻋﲔ ﺍﻟﺼﺎﳊﲔ ﻋﻠﻲ ﺑﻦ‬‫ﺪ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻭ ﻗﺮ‬‫ﺏ ﺇﻟﻴﻚ ﺑﺴﻴ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ‬
‫ﻦ‬‫ ﺻﺎﺣﺐ ﺍﳊﻜﻤﺔ ﻭ ﺍﻟﺒﻴﺎﻥ ﻭ ﻭﺍﺭﺙ ﻣ‬،‫ﺏ ﺇﻟﻴﻚ ﺑﺒﺎﻗﺮ ﺍﻟﻌﻠﻢ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﺍﳊﺴﲔ‬
‫ﺏ ﺇﻟﻴﻚ ﺑﺎﻟﺼﺎﺩﻕ ﺍﳋﲑ ﺍﻟﻔﺎﺿﻞ ﺟﻌﻔﺮ ﺑﻦ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﻛﺎﻥ ﻗﺒﻠﻪ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬
‫ﺏ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﺮﺏ ﺇﻟﻴﻚ ﺑﺎﻟﻜﺮﱘ ﺍﻟﺸﻬﻴﺪ ﺍﳍﺎﺩﻱ ﺍﳌﻮﱄ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ‬ ‫ ﻭ ﺃﺗﻘ‬،‫ﳏﻤﺪ‬
‫ﺏ ﺇﻟﻴﻚ‬‫ ﻭﺃﺗﻘﺮ‬،‫ﺇﻟﻴﻚ ﺑﺎﻟﺸﻬﻴﺪ ﺍﻟﻐﺮﻳﺐ ﺍﳊﺒﻴﺐ ﺍﳌﺪﻓﻮﻥ ﺑﻄﻮﺱ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ‬
‫ﺏ ﺇﻟﻴﻚ ﺑﺎﻟﻄﻬﺮ ﺍﻟﻄﺎﻫﺮ ﺍﻟﻨﻘﻲ ﻋﻠﻲ ﺑﻦ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﻲ ﺍﻟﺘﻘﻲ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‬ ‫ﺑﺎﻟﺰﻛ‬
‫ﺏ ﺇﻟﻴﻚ ﺑﺎﻟﺒﻘﻴﺔ ﺍﻟﺒﺎﻗﻲ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﻚ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ‬‫ﺏ ﺇﻟﻴﻚ ﺑﻮﻟﻴ‬‫ ﻭ ﺃﺗﻘﺮ‬،‫ﳏﻤﺪ‬
‫ﺮ ﻧﻮﺭ‬‫ﺐ ﺍﻟﻄﺎﻫﺮ ﺍﻟﻔﺎﺿﻞ ﺍﳋﻴ‬‫ﺍﳌﻘﻴﻢ ﺑﲔ ﺃﻭﻟﻴﺎﺋﻪ ﺍﻟﺬﻱ ﺭﺿﻴﺘﻪ ﻟﻨﻔﺴﻚ ﺍﻟﻄﻴ‬
‫ﺪﻫﺎ ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ‬‫ﺔ ﻭ ﺳﻴ‬‫ﺍﻻﺭﺽ ﻭ ﻋﻤﺎﺩﻫﺎ ﻭ ﺭﺟﺎﺀ ﻫﺬﻩ ﺍﻻﹸﻣ‬
‫ﲔ ﻭ ﺧﺎﰎ ﺍﻻﻭﺻﻴﺎﺀ ﺍﻟﻨﺠﺒﺎﺀ ﺍﻟﻄﺎﻫﺮﻳﻦ‬‫ﻱ ﻋﻦ ﺍﻟﻨﺒﻴ‬‫ﺍﳌﻨﻜﺮ ﺍﻟﻨﺎﺻﺢ ﺍﻻﻣﲔ ﺍﳌﺆﺩ‬
...‫ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‬
O Allah! I seek proximity to you through the master, the virtuous,

the pure, the good, the immaculate, the Imam and the son of an
Imam, the Sayyid and the son of a Sayyid, Hasan Ibn Ali. And I seek
nearness to You through the Martyr, the crucified and the martyr of
Karbala, Husain Ibn Ali. And I seek nearness to You through the
chief of the worshippers and the beloved of the righteous, Ali Ibn
Husain. And I seek nearness to You through the splitter of
knowledge, the owner of wisdom and explanation, and the inheritor
of what was before him, Muhammad Ibn Ali. And I seek nearness to
You through al-Sadeq, the virtuous and the scholar, Ja’far Ibn
Muhammad. And I seek nearness to You through the noble, the
martyr, the guide and the master, Moosa Ibn Ja’far. And I seek
nearness to You through the martyr, the stranger, the beloved who is
1
buried in Toos , Ali Ibn Moosa. And I seek nearness to You through
the pure and the immaculate, Muhammad Ibn Ali. And I seek
nearness to You through the clean, the pure and the immaculate, Ali
Ibn Muhammad. And I seek nearness to You through Your friend,
Hasan Ibn Ali. And I seek nearness to You through the remainder,
the surviving one, the resider amongst his friends with whom You
are satisfied, the pleasant, the pure, the scholar, the chosen one, the
light of the earth and its pillar, the hope of this nation and its chief,
the enjoiner of good, the prohibitor of evil, the advisor, the
trustworthy, the conveyer from the Prophets and the seal of the
successors, the chosen ones and the purified ones, blessings of Allah
be on them all…’
2
299. Mohij al-Da’waat : A supplication which Abu Hamzah al-
Sumaali heard from Imam Zain al-Abedin (a.s.) contained the
following:
‫ﻚ ﻧﱯ ﺍﻟﺮﲪﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬‫ﻞ ﺇﻟﻴﻚ ﻭ ﺃﺳﺘﺸﻔﻊ ﺇﻟﻴﻚ ﺑﻨﺒﻴ‬‫ ﻭ ﺃﺗﻮﺳ‬...

‫ﺎ ﻭ ﺑﺄﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫﺮﺍﺀ ﻭ‬‫ﻭﺁﻟﻪ ﻭ ﺳﻠﻢ ﺗﺴﻠﻴﻤ‬
‫ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭ ﻋﺒﺪﻳﻚ ﻭ ﺃﻣﻴﻨﻚ‬
‘…and I seek to reach unto You and Your intercession through the
medium of Your Prophet, the Prophet of mercy, Muhammad
(s.a.w.a.) and through Ameerul Momineen Ali Ibn Abi Taalib (a.s.),
Fatemah al-Zahra (a.s.), Hasan (a.s.) and Husain (a.s.), Your
servant and Your trustee (and in it are the names of the Imams, all of
them, till he (a.s.) said)
1
In Khorasan province in Iran, popularly known as Mashhad. – Translator.
2
Mohij al-Da’waat.
.‫ﻱ‬
 ‫ﻖ ﺧﻠﻒ ﺍﻻﺋﻤﺔ ﺍﳌﺎﺿﲔ ﻭ ﺍﻻﻣﺎﻡ ﺍﻟﺰﻛﻲ ﺍﳍﺎﺩﻱ ﺍﳌﻬﺪ‬ ‫ﻭ ﲝ‬
And for the sake of the caliph of the past Imams, the Imam, the pure,
the guide and the guided.’
1
300. Misbaah al-Mutahajjid : Abaan Ibn Taghlib reports that Abu
Abdillah Imam Sadeq (a.s.) used to recite the following supplication
after the prayers of need (‫)ﺻﻼﺓ ﺍﳊﺎﺟﺔ‬
‫ﻭ ﺑﺎﻻﺳﻢ ﺍﻟﺬﻱ ﺟﻌﻠﺘﻪ ﻋﻨﺪ ﳏﻤﺪ ﺻﻠﻮﺍﺗﻚ )ﻭﺭﲪﺘﻚ( ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭ ﻋﻨﺪ ﻋﻠﻲ ﻭ‬
‫ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﻭ ﳏﻤﺪ ﻭ ﺟﻌﻔﺮ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻠﻲ ﻭ ﳏﻤﺪ ﻭ ﻋﻠﻲ ﻭ‬
‫ﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻥ ﺗﺼﻠﹼﻲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﻭ ﺃﻥ ﺗﻘﻀﻲ ﱄ‬‫ﺍﳊﺴﻦ ﻭ ﺍﳊﺠ‬
...‫ﺣﺎﺟﱵ‬
‘And for the sake of the name which You have placed with
Muhammad (s.a.w.a.) and with Ali, Hasan, Husain, Ali, Muhammad,
Ja’far, Moosa, Ali, Muhammad, Ali, Hasan and Hujjah (peace be on
them all) that You bless Muhammad and the progeny of Muhammad
and that You fulfil for me my need…’
2
301. Jamaal al-Usboo’ : Shaikh Toosi (a.r.) narrates through his
chain of narrators that Imam Sadeq (a.s.) used to recite the following
supplication
‫ﲟﺤﻤﺪ ﻳﺎ ﺍﷲ ﺑﻌﻠﻲ ﻳﺎ ﺍﷲ ﺑﻔﺎﻃﻤﺔ ﻳﺎ ﺍﷲ ﺑﺎﳊﺴﻦ ﻳﺎ ﺍﷲ ﺑﺎﳊﺴﲔ ﻳﺎ ﺍﷲ ﺑﻌﻠﻲ ﻳﺎ ﺍﷲ‬

‫ﲟﺤﻤﺪ ﻳﺎ ﺍﷲ ﲜﻌﻔﺮ ﻳﺎ ﺍﷲ ﲟﻮﺳﻰ ﻳﺎ ﺍﷲ ﺑﻌﻠﻲ ﻳﺎ ﺍﷲ ﲟﺤﻤﺪ ﻳﺎ ﺍﷲ ﺑﻌﻠﻲ ﻳﺎ ﺍﷲ‬
‫ﺪ ﻭ ﺁﻟﻪ‬‫ﺘﻚ ﻭ ﺧﻠﻴﻔﺘﻚ ﰲ ﺑﻠﺪﻙ ﻳﺎ ﺍﷲ ﺻ ﱢﻞ ﻋﻠﻰ ﳏﻤ‬‫ﺑﺎﳊﺴﻦ ﻳﺎ ﺍﷲ ﲝﺠ‬
1
2
Jamaal al-Usboo’, pg. 165, Section 5.
...‫ﺪ‬‫ﳏﻤ‬
‘For the sake of Muhammad, O Allah! For the sake of Ali, O Allah!
For the sake of Fatemah, O Allah! For the sake of Hasan, O Allah!
For the sake of Husain, O Allah! For the sake of Ali, O Allah! For
the sake of Muhammad, O Allah! For the sake of Ja’far, O Allah!
For the sake of Moosa, O Allah! For the sake of Ali, O Allah! For
the sake of Muhammad, O Allah! For the sake of Ali, O Allah! For
the sake of Hasan, O Allah! For the sake of Your Proof and Your
Caliph in Your city, O Allah! Bless Muhammad and the progeny of
Muhammad…’
1
302. Al-Iqbaal : Abu Muhammad Haroon Ibn Moosa al-Tal’akbari
narrates through his chain of narrators that when the month of
Ramazaan approached, Abu Abdillah Imam Sadeq (a.s.) used to
recite the following supplication:
‫ﺍﻟﻠﹼﻬﻢ ﻫﺬﺍ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺃﻧﺰﻟﺖ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭ ﺟﻌﻠﺘﻪ ﻫﺪﻯ ﻟﻠﻨﺎﺱ‬
O Allah! This is the blessed month of Ramazaan in which You have

sent the Quran and made it (Quran) as a guidance for the people –
till he (a.s.) said after a lengthy invocation
‫ﻖ ﳏﻤﺪ ﻭ ﻋﻠﻲ ﻭ ﻓﺎﻃﻤﺔ ﻭ ﺍﳊﺴﻦ ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻭ‬ ‫ﻓﺄﺳﺄﻟﻚ ﲝ‬

‫ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻭ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻭ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﻭ ﳏﻤﺪ‬
‫ﻖ ﺻﻠﻮﺍﺗﻚ ﻳﺎ‬ ‫ﺔ ﺍﻟﻘﺎﺋﻢ ﺑﺎﳊ‬‫ﻲ ﻭ ﺍﳊﺠ‬ ‫ﺪ ﻭ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠ‬‫ﻲ ﺑﻦ ﳏﻤ‬ ‫ﺑﻦ ﻋﻠﻲ ﻭ ﻋﻠ‬
...‫ﺏ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‬
 ‫ﺭ‬
1
Al-Iqbaal, pg. 47.
Then I ask You for the sake of Muhammad, Ali, Fatemah, Hasan,
Husain, Ali Ibn Husain, Muhammad Ibn Ali, Ja’far Ibn Muhammad,
Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn
Muhammad, Hasan Ibn Ali and the Hujjah, the upriser with truth. O
Lord! Your blessings be on them all…’
1
303. Al-Iqbaal : In the supplications of the thirteenth day of Imam
Zain al-Abedin (a.s.), it has been reported:
‫ﺍﻟﻠﹼﻬﻢ ﺇ ﹼﻥ ﺍﻟﻈﻠﻤﺔ ﺟﺤﺪﻭﺍ ﺁﻳﺎﺗﻚ‬
O Allah! Surely the oppressors denied Your signs – till he (a.s.) said
‫ﺏ ﺑﻄﺎﻋﺘﻚ ﻭ ﻻ ﻧﻨﻜﺮ ﻭﻻﻳﺔ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﻋﻠﻲ‬

 ‫ﻲ ﺃﺩﻳﻨﻚ ﻳﺎ ﺭ‬‫ﺍﻟﻠﹼﻬﻢ ﺇﻧ‬
‫ﺃﻫﻞ ﺑﻴﺘﻪ ﻭ ﻭﻻﻳﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭ ﻭﻻﻳﺔ ﺍﳊﺴﻦ‬
‫ﻚ ﻭ ﻭﻟﺪﻱ ﺭﺳﻮﻟﻚ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭ‬‫ﻭ ﺍﳊﺴﲔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺳﺒﻄﻲ ﻧﺒﻴ‬
‫ﻭﻻﻳﺔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﺍﳌﻌﺼﻮﻣﲔ ﻣﻦ ﺫﺭﻳﺔ ﺍﳊﺴﲔ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﻭ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭ‬
‫ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﻭ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻭ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﻭ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﻭ ﻋﻠﻲ‬
‫ﺑﻦ ﳏﻤﺪ ﻭ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺳﻼﻡ ﺍﷲ ﻭ ﺑﺮﻛﺎﺗﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﻭ ﻭﻻﻳﺔ ﺍﻟﻘﺎﺋﻢ‬
.‫ﺍﻟﺴﺎﺑﻖ ﻣﻨﻬﻢ ﺑﺎﳋﲑﺍﺕ ﺍﳌﻔﺘﺮﺽ ﺍﻟﻄﺎﻋﺔ ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎﻥ‬
O Allah! Surely I believe in Your obedience, O Lord, and we do not

deny the mastership of Muhammad (s.a.w.a.), the mastership of Ali
Ibn Abi Taalib (a.s.), the mastership of Hasan and Husain (a.s.), the
two grandsons of Your Prophet (s.a.w.a.) and the sons of Your
Messenger, the mastership of the pure and infallible (Imams) from
the progeny of Husain (a.s.), (namely) Ali Ibn Husain, Muhammad
1
Al-Iqbaal, pg. 145.
Ibn Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn
Muhammad, Muhammad Ibn Ali, Ali Ibn Muhammd, Hasan Ibn Ali
(salutations of Allah and His blessings be on them all) and the
mastership of the Qaem, the foremost amongst them in goodness, the
one whose obedience is obligatory and the master of the time.
1
304. Misbaah al-Mutahajjid : Ibraheem Ibn Umar al-San’aani
reports that in frightening circumstances Abu Abdillah Imam Sadeq
(a.s.) used to recite a supplication after prayers. It is the same
supplication that was recited by Hazrat Zahra (s.a.) and it is as
follows:
‫ﺍ ﻭ‬‫ﺴﻤﻊ ﳏﻤﺪ‬‫ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﺼﻠﹼﻲ ﻋﻠﻰ ﳏﻤﺪ ﻭ ﺁﻟﻪ ﻭ ﺃﻥ ﺗﻘﻀﻲ ﱄ ﺣﻮﺍﺋﺠﻲ ﻭ ﺗ‬

‫ﺎ ﻭ‬‫ﺍ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻠﻴ‬‫ﺪﺍ ﻭ ﺟﻌﻔﺮ‬‫ﺎ ﻭ ﳏﻤ‬‫ﺎ ﻭ ﻓﺎﻃﻤﺔ ﻭ ﺍﳊﺴﻦ ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻴ‬‫ﻋﻠﻴ‬
‫ﺔ ﺻﻠﻮﺍﺗﻚ ﻋﻠﻴﻬﻢ ﻭ ﺭﲪﺘﻚ ﻭ ﺑﺮﻛﺎﺗﻚ ﻭ ﺭﲪﺘﻚ‬‫ﺎ ﻭ ﺍﳊﺴﻦ ﻭﺍﳊﺠ‬‫ﺍ ﻭ ﻋﻠﻴ‬‫ﳏﻤﺪ‬
...‫ﺎ‬‫ﱐ ﺧﺎﺋﺒ‬‫ﰲ ﻭ ﻻ ﺗﺮﺩ‬
‫ ﻓﻴﺸﻔﻌﻮﺍ ﱄ ﺇﻟﻴﻚ ﻭ ﺗﺸﻔﹼﻌﻬﻢ ﹼ‬،‫ﺻﻮﰐ‬
I ask You that You bless Muhammad and his progeny, fulfil my
needs, make Muhammad, Ali, Fatemah, Hasan, Husain, Ali,
Muhammad, Ja’far, Moosa, Ali, Muhammad, Ali, Hasan and the
Hujjah (Your salutations, Your blessings and Your mercy be on them
all)hear my voice that they may intercede on my behalf before You
and You accept their intercession for me and do not return me
disappointed…
2
305. Kitaab al-Fazl Ibn Shaazaan : Abu Khalid al-Kabuli
chronicles, ‘I went to my master Ali Ibn Husain Ibn Ali Ibn Abi
1
2
Kefaayah al-Mahdi, pg. 55, Tr. No. 4; Isbaat al-Hudaat, vol. 1, pg. 651, Chap. 9, Section
60, Tr. No. 810.
Taalib (a.s.) and saw a book in his hand which he was looking at and
crying profusely.’ I enquired, ‘May my father and my mother be
held ransom for you, O son of Allah’s Messenger! What is this
book?’ He (a.s.) informed, “This is the copy of the tablet which
Allah, the High, gifted to the Messenger of Allah (s.a.w.a.). In it is
the name of Allah, the High, His Messenger, Ameerul Momineen
(a.s.), my uncle Hasan Ibn Ali and my father (peace be on them all),
my name, the name of my son Muhammad al-Baaqer, his son Ja’far
al-Sadeq, his son Moosa al-Kazem, his son Ali al-Reza, his son
Muhammad al-Taqi, his son Ali al-Naqi, his son Hasan al-Zaki and
his son the proof of Allah, the upriser with the command of Allah,
the avenger from the enemies of Allah and the one who will go into
a long occultation. Thereafter, he will reappear and fill the earth
oppression.”’
1
306. Al-Seraat al-Mustaqeem : On the day of Shura, Ibn Abbas
argued, ‘How much of our rights will you prevent? By the Lord of
the Ka’bah, surely Ali is the Imam and the Caliph. Eleven Imams
from his descendants will rule, judging with truth. The first of them
is Hasan (nominated) by the will of his father in his favour, followed
by Husain by the will of his brother in his favour. Then his son Ali
by the will of his father in his favour, then his son Muhammad by
the will of his father in his favour, then his son Ja’far by the will of
his father in his favour, then his son Moosa by the will of his father
in his favour, then his son Ali by the will of his father in his favour,
then his son Muhammad by the will of his father in his favour, then
his son Ali by the will of his father in his favour, then his son Hasan
by the will of his father in his favour. When he (Hasan) expires, the
1
Al-Seraat al-Mustaqeem, vol. 2, pg. 151, Chap. 10, Section 4; Isbaat al-Hudaat, vol. 1, pg.
722, Section 27, Tr. No. 213.
awaited, the occult (will rule).’
Aleem asked Ibn Abbas, ‘Where did you get this information?’ He
replied, ‘Verily, the Messenger of Allah (s.a.w.a.) taught Ali (a.s.)
one thousand doors (of knowledge). From each door, another
thousand doors opened. Surely, this (what I am saying) is from
there.’
1
307. Kitaab al-Fazl Ibn Shaazaan : Muhammad Ibn Muslim
reports on the authority of Abu Ja’far (Muhammad al-Baaqer a.s.)
that the Messenger of Allah (s.a.w.a.) said to Ali Ibn Abi Taalib
(a.s.), “O Ali! I have more right over the believers than they
themselves. Then you, O Ali, have more right upon the believers
than they themselves. Then Hasan has more right on the believers
than they themselves. Then Husain has more right on the believers
than they themselves. Then Ali Ibn Husain has more right on the
believers than they themselves. Then Muhammad Ibn Ali has more
right on the believers than they themselves. Then Ja’far Ibn
Muhammad has more right on the believers than they themselves.
Then Moosa Ibn Ja’far has more right on the believers than they
themselves. Then Ali Ibn Moosa has more right on the believers than
they themselves. Then Muhammad Ibn Ali has more right on the
believers than they themselves. Then Ali Ibn Muhammad has more
right on the believers than they themselves. Then Hasan Ibn Ali has
more right on the believers than they themselves. Finally, (the affair
will reach unto) al-Hujjah Ibn al-Hasan, at whom caliphate and
successorship will terminate and who will go into prolonged
occulation. Thereafter, he will reappear and fill the earth with
justice and equality as it would be fraught with injustice and
1
Kefaayah al-Mahdi, pg. 69, Tr. No. 10; Isbaat al-Hudaat, vol. 1, pg. 651, Chap. 9, Section
60, Tr. No. 811.
tyranny.”
1
308. Kitaab al-Fazl Ibn Shaazaan : Saeed Ibn Jubair reports that
Ammaar Ibn Yaasir was asked, ‘What makes you love Ali Ibn Abi
Taalib (a.s.)?’ He retorted, ‘Allah and His Messenger have made me
love him. Indeed Allah, the High, has revealed a number of verses
concerning him and the Messenger of Allah (s.a.w.a.) has related
numerous traditions in his favour.’ He was asked, ‘Can you convey
to us a few traditions that the Messenger of Allah (s.a.w.a.) has
stated in his favour?’ Ammar replied, ‘Why won’t I? Indeed, I hate
those who conceal the truth and spread falsehood.’ He continued, ‘I
was with the Messenger of Allah (s.a.w.a.) when I saw Ali (a.s.) kill
a number of the elite of Quraish in some of the battles. I asked the
Messenger of Allah (s.a.w.a.), ‘O Messenger of Allah (s.a.w.a.)!
Certainly Ali fights in the way of Allah as one should fight.’ He
(s.a.w.a.) responded, “And why shouldn’t he? He is from me and I
am from him. He is my heir, the repayer of my debts, the fulfiller of
my promises and my successor after me. Had he not been there, a
pure believer could not be recognized during my lifetime and after
my death. His war is my war and my war is Allah’s war. His peace
is my peace and my peace is Allah’s peace. Allah will cause to
emerge from his loin the rightly guided Imams. O Ammar! Know
that Allah, Blessed and High be He, gave me a covenant that He will
grant me twelve caliphs. From them is Ali and he is the first of them
and their chief.” I asked, ‘O Messenger of Allah (s.a.w.a.)! Who are
the others?’ He (s.a.w.a.) replied, “The second from them is Hasan
Ibn Ali Ibn Abi Taalib (a.s.), the third from them is Husain Ibn Ali
Ibn Abi Taalib (a.s.), the fourth from them is Ali Ibn Husain, the
adornment of the worshippers, the fifth from them is Muhammad Ibn
1
Kefaayah al-Mohtadi, pg. 8, Tr. No. 15; Kashf al-Haqq (famous as al-Arbaeen of
Khatoonabaadi), pg. 110, Tr. No. 17.
Ali, followed by his son Ja’far, then his son Moosa, then his son Ali,
then his son Muhammad, then his son Ali, then his son Hasan and
then his son who will be hidden from the people, a prolonged
occultation. This is the saying of Allah, Blessed and High be He, ‫ﻗﻞ‬
‫ ﺍﺭﺃﻳﺘﻢ ﺃﻥ ﺍﺻﺒﺢ ﻣﺎﺅﻛﻢ ﻏﻮﺭﺍ ﻓﻤﻦ ﻳﺎﺗﻴﻜﻢ ﲟﺎﺀ ﻣﻌﲔ‬Say: Have you considered if
your water should go down, who is it then that will bring you
1
flowing water? Thereafter, he will emerge and fill the earth with
equality and justice as it would be fraught with injustice and
oppression. O Ammar! Soon after me, there will be a discord. In this
situation you follow Ali and his party because he is with the truth
and the truth is with him. Soon you will fight against the ‫( ﻧﺎﻛﺴﲔ‬the
people of Jamal) and the ‫( ﻗﺎﺳﻄﲔ‬the people of Siffeen) along with
him. A rebellious group will murder you. Your last provision of this
world will be a glass of milk that you shall drink.”
Saeed Ibn Jubair says, ‘It happened exactly as the Messenger of

Allah (s.a.w.a.) had prophesied.’
2
309. Misbaah al-Mutahajjid : Imam Sadeq (a.s.) used to recite the
following supplication after the prayers of need (‫)ﺻﻼﺓ ﺍﳊﺎﺟﺔ‬
‫ﻲ ﻭ ﺍﳊﺴﻦ‬ ‫ﺔ ﻋﻠ‬‫ﺪ ﻭ ﻋﻨﺪ ﺍﻻﺋﻤ‬‫ﺪ ﻭﺁﻝ ﳏﻤ‬‫ﻖ ﺍﻟﹼﺬﻱ ﺟﻌﻠﺘﻪ ﻋﻨﺪ ﳏﻤ‬ ‫ﻭﺍﺳﺌﻠﻚ ﺑﺎﳊ‬
‫ﺪ ﻭ ﻋﻠﻲ ﻭﺍﳊﺴﻦ‬‫ﺪ ﻭ ﺟﻌﻔﺮ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻠﻲ ﻭ ﳏﻤ‬‫ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﻭ ﳏﻤ‬
‫ﺮ ﻋﺴﲑﻫﺎ‬‫ﺪ ﻭ ﺃﻫﻞ ﺑﻴﺘﻪ ﻭ ﺃﻥ ﺗﻘﻀﻲ ﺣﺎﺟﱵ ﻭ ﺗﻴﺴ‬‫ﺔ ﺃﻥ ﺗﺼﻠﹼﻲ ﻋﻠﻰ ﳏﻤ‬‫ﻭﺍﳊﺠ‬
‫ﺎ‬‫ﺎ‬‫ﻭ ﺃﻥ ﺗﻜﻔﻴﲏ ﻣﻬﻤ‬
And I ask You for the sake of the right, which You have reposed with
Muhammad and the progeny of Muhammad and with the Imams Ali,
1
Surah Mulk (67); Verse 30.
2
Hasan, Husain, Ali, Muhammad, Ja’far, Moosa, Ali, Muhammad,

Ali, Hasan and the Hujjah that You bless Muhammad and his Ahle
Bait (a.s.), fulfil my needs, ease its difficulty and protect me from its
sorrows.
The author Ayatullah Lutfullah Saafi Golpaygani (may Allah

prolong his life) says: Documents concerning the Imamat of our
leaders, the twelve Imams (a.s.), abound to the extent that it is not
possible to bring all of them in this book. If we bring all the reliable
traditions only, quoted in our books, it would require many volumes.
Hence, we have confined ourselves to only a few of these traditions.
Those who are interested in acquiring further knowledge on the
subject may refer to the books written on the subject.
For the benefit of our readers, we cite the names of a few books
written by acclaimed scholars, like Abu Abdillah Ahmad Ibn
Muhammad Ibn Abdullah al-Ayyaash (exp. 401 A.H.), the author of
Muqtazab al-Asar Fi Al-Nusoos Alaa al-Aimmah al-Isna Ashar;
Shaikh Kamaluddin Maisam Ibn Ali Ibn Maisam al-Bahraani, author
of Isteqsaa al-Nazar Fi Imaamate al-Aimmah al-Isna Ashar; Sharho
Nahj al-Balaagah (major, medium and minor); Sharho al-Meah
Kalemah; Risaalah Fi al-Imaamah; and a number of other books.
Moreoever, quite a few poems had been read in their eulogy, in their
lifetime, which is a further proof for their truthfulness like the
poems of al-Abdi in the era of Imam Sadeq (a.s.). Those who are
interested may refer to Al-Ghadeer by Allamah Amini (a.r.), vol. 2,
Ghadeeriyah al-Abdi, pg. 290; and other similar books.
310. Misbaah al-Mutahajjid: There is another supplication, which

Imam Sadeq (a.s.) used to recite on Friday after the prayers of need
(‫)ﺻﻼﺓ ﺍﳊﺎﺟﺔ‬. It is as follows:
‫ﻭﺍﺳﺌﻠﻚ ﺑﺎﳊﻖ ﺍﻟﺬﻱ ﺟﻌﻠﺘﻪ ﻋﻨﺪ ﳏﻤﺪ ﻭ ﺁﻝ ﳏﻤﺪ ﻭ ﻋﻨﺪ ﺍﻻﺋﻤﺔ ﻋﻠﻲ ﻭﺍﳊﺴﻦ‬
‫ﻭ ﺍﳊﺴﲔ ﻭ ﻋﻠﻲ ﻭ ﳏﻤﺪ ﻭ ﺟﻌﻔﺮ ﻭ ﻣﻮﺳﻰ ﻭ ﻋﻠﻲ ﻭ ﳏﻤﺪ ﻭ ﻋﻠﻲ ﻭﺍﳊﺴﻦ‬
‫ﺪ ﻭ ﺃﻫﻠﺒﻴﺘﻪ ﻭ ﺍﻥ ﺗﻘﻀﻲ ﺣﺎﺟﱵ‬‫ﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺍﻥ ﺗﺼﻠﹼﻲ ﻋﻠﻰ ﳏﻤ‬‫ﻭﺍﳊﺠ‬
I ask You for the sake of the right which You have reposed in
Muhammad and the progeny of Muhammad and with the Imams,
Ali, Hasan, Husain, Ali, Muhammad, Ja’far, Moosa, Ali,
Muhammad, Ali, Hasan and the Hujjah (peace be on them all) that
You send blessings on Muhammad and his Ahle Bait (a.s.) and fulfil
my need…
APPENDIX TO CHAPTER TWO
WHO ARE THE TWELVE CALIPHS?
Evidently, the greatest duty of every Muslim is the recognition and

knowledge of the established facts of the Holy Quran and the
Sunnah, and to learn them with maximum reflection and thorough
study. Also, one must seek from these two, guidance towards the
goals of the strong religion and the straight path of Allah. For, these
only are the guides that mankind needs to achieve bliss and success
in his intellectual, religious, ethical, social and political life.
Moreover, from the most important responsibilities of a researcher

of traditions that establish the caliphate of the twelve caliphs is to
indulge in deep deliberation over these that he may recognize the
twelve caliphs, whose caliphate and Imamat has been documented in
these traditions that surpass consecutivity. He must ask himself the
following questions:
Who are they?
Who are these caliphs?
What did the Messenger of Allah (s.a.w.a.) intend through these

quotes?
With whom are these traditions compatible?
Why are the caliphs restricted to this number? And so on and so

forth.
238 ................................. Appendix to Chapter Two: Who are the Twelve Caliphs?
It is not proper for the one who studies these traditions to be content
with their reading and interpretation, and then moving on to the next
tradition. It is also not correct for him to simply glance through them
as this would lead to negligence in his learning. Yes, it is obligatory
on him to stop at them and not to simply speed through them that he
recognizes their purpose in detail and with certainty. For, being
careless and negligent towards them is tantamount to carelessness
and negligence towards the sayings of the Messenger of Allah
(s.a.w.a.), in whose reverence Allah, Blessed and High be He,
declares: ‫ﻰ‬‫ﻮﺣ‬‫ ﻳ‬‫ﻲ‬‫ﺣ‬‫ﻮ ﺇِﻟﱠﺎ ﻭ‬ ‫ ِﺇ ﹾﻥ ﻫ‬.‫ﻯ‬‫ﻬﻮ‬ ‫ﻋ ِﻦ ﺍﹾﻟ‬ ‫ﻨ ِﻄﻖ‬‫ﺎ ﻳ‬‫ﻭﻣ‬ Nor does he speak out of
1
desire. It is naught but revelation that is revealed
Here, in this treatise, in the company of our thoughtful, researching,

learning and cultured readers, we shall place these traditions before
us and investigate in it. We will also keep as standard the views that
have been expressed earlier concerning them.
It should also be known that the aforementioned traditions are not in

need of external or whimsical explanations because some of these
explain the others and make the researcher needless of interpretation
from other than these traditions.
A group of these traditions establishes that the first of them is

Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and the last of them is
the Mahdi (a.s.).
Another group proves that the first of them is Ali (a.s.), the second
Hasan (a.s.), the third Husain (a.s.) and the remaining nine are from
the progeny of Husain (a.s.).
Yet another batch establishes that the ninth from the progeny of
1
Surah Najm (53): Verse 4-5.
Husain (a.s.), is the twelfth Imam, the Mahdi (a.s.).
A number of these traditions guide towards the names of the twelve

Imams, and introduction of their personalities.
There are numerous another traditions that explain, in brief or in

detail, tidings about the twelve Imams (a.s.).
Obviously, the wise and logical approach in comprehending the

purpose of these traditions is to derive their meanings and
implications. The weakness of the chain of narrators in a few of
them shall not affect their validity due to the strength and reliability
of others. For, the strong and reliable chains do away with the
infirmness of the weak ones. Often, we shall demonstrate this reality
in the course of our explanations, Inshallah.
Thereafter, we shall ponder on the group of traditions that

establishes that the number of Imams is twelve. With which Islamic
sect is this number compatible? Or, is compatibility found at all in
any of the sects? Or, shall we say, God forbid, that these traditions
did not actually occur in reality?
We say: Know that the discussion concerning this group of

traditions is divided into two levels:
First: The meanings and implications of these traditions.
Second: Determination of those on whom these traditions apply. In

other words, the recognition of the twelve caliphs along with their
personalities.
The First Level
The Meanings And Implications Of These

Traditions
First: The number of the caliphs, who shall succeed the Messenger
of Allah (s.a.w.a.) is confined to twelve. None can increase or
decrease any one of them. This is the gist of each one of these
traditions.
Second: The endurance of the earth and its protection from disorder
is dependant on the survival of the Imams (a.s.).
Third: Non-termination of Islam before their (Imams a.s.)

termination i.e. the continuity of Islam depends on them. As long as
even one of them lives, Islam will continue to endure and prosper,
which proves their prolonged stay on the earth, even if it means the
longevity of the twelfth and the last one of them.
Fourth: Islam will continue to remain mighty and the devils will be
unable to erase it and destroy its effects as long as the twelve Imams
(a.s.) exist. Thus, it will always be mighty and lofty and none can
destroy it like the previous Divine laws and religions were ruined.
For example, the Shariah of Prophet Moosa (a.s.) and Prophet Eesa
(a.s.), in addition to being abrogated by the Shariah of Islam, were
distorted in principles and laws through occurrences, wars,
Machiavellian politics, manipulations, etc. Hence, whatever is
presently available with the Jews and the Christians is not the actual
and original Shariah of Prophet Moosa (a.s.) and Prophet Eesa (a.s.),
particularly the principles of religion and matters related to beliefs.
As for Islam, then indeed it has remained mighty, lofty and

protected from the distortions of the fanatics and the refutation of
the deniers. It will continue to be so till the reappearance of the
Mahdi (a.t.f.s.) and the Day of Resurrection. For surely, Allah, the
High, has placed it in His fortified protection and appointed twelve
Imams (a.s.) as guides for it and those who will establish His
command in all times till the Day of Judgment.
The above point does not, by any means, contradict the domination
of the disbelievers over the Muslims in the past or in the present at
some times and in some places, because of their inability to destroy
Islam. The proof of this lies in the fact that Islam is still surviving
even after the passage of fourteen long centuries, notwithstanding its
enemies who with all their force, number and preparedness, were
unanimous in the destruction of Islam and weakening the Muslims
with all their material strength, military power and economic
muscle. But their conspiracies fail to extinguish the Light of Allah,
the High. Nay, often they dominated the Muslims apparently and
ruled over their countries and their wealth but miserably failed to
prevent the seeds of this tree from flowering. Nay, on a number of
occasions, the prophecies of the Messenger of Allah (s.a.w.a.) to his
nation in the above traditions were manifested, as also the promise
of Allah to His Prophet (s.a.w.a.) and to the Muslims through His
sayings like, ‫ﻭ ﹶﻥ‬‫ﻩ ﺍﹾﻟﻜﹶﺎ ِﻓﺮ‬ ‫ﻮ ﹶﻛ ِﺮ‬ ‫ﻭﹶﻟ‬ ‫ﻮ ِﺭ ِﻩ‬‫ﻢ ﻧ‬ ‫ﻣِﺘ‬ ‫ﻪ‬ ‫ﺍﻟ ﱠﻠ‬‫ﻢ ﻭ‬ ‫ﺍ ِﻫ ِﻬ‬‫ﺭ ﺍﻟ ﱠﻠ ِﻪ ِﺑﹶﺄ ﹾﻓﻮ‬ ‫ﻮ‬‫ﻭﺍ ﻧ‬‫ ﹾﻄ ِﻔﺆ‬‫ﻭ ﹶﻥ ِﻟﻴ‬‫ﺮِﻳﺪ‬‫ ﻳ‬They
desire to put out the light of Allah with their mouths but Allah
1
will perfect His light, though the unbelievers may be averse.
1
Surah Saff (61): Verse 8.
And He says, ‫ﺎ ﹸﻛ ﱠﻞ‬‫ﺆﺗِﻲ ﹸﺃ ﹸﻛ ﹶﻠﻬ‬ ‫ﺗ‬ .‫ﺎﺀ‬‫ﺴﻤ‬

 ‫ﺎ ﻓِﻲ ﺍﻟ‬‫ﻋﻬ‬ ‫ﺮ‬ ‫ﻭ ﹶﻓ‬ ‫ﺎ ﹶﺛﺎﺑِﺖ‬‫ﺻ ﹸﻠﻬ‬
 ‫ﺒ ٍﺔ ﹶﺃ‬‫ﻴ‬‫ﺮ ٍﺓ ﹶﻃ‬‫ﺸﺠ‬
 ‫ﺒ ﹰﺔ ﹶﻛ‬‫ﻴ‬‫ﻤ ﹰﺔ ﹶﻃ‬ ‫ﻼ ﹶﻛ ِﻠ‬
‫ﻣﹶﺜ ﹰ‬
‫ﻪ‬ ‫ﺑ‬‫ﺭ‬ ‫ﲔ ِﺑِﺈ ﹾﺫ ِﻥ‬
ٍ ‫ ِﺣ‬like a good tree, whose root is firm and whose branches
are in heaven, Yielding its fruit in every season by the
1
permission of its Lord?
Fifth: These traditions do not imply that the might of Islam will be
absolute and will not be achieved except through the rule of these
Imams (a.s.). Rather, they mean that Islam will continue to survive
till they survive, even if it does not enjoy the esteemed levels which
it deserves. Of course, absolute might will not actualize except in
their reign and during their apparent rule. This too will not
materialize through the governance of only one of them. When we
talk of the might of Islam, we mean the implementation of its laws
throughout the universe, a condition that will be achieved only
gradually and during the governance of the last of them.
Briefly, we are of the opinion that the might of Islam with some of
its levels shall survive, which will prevent the destruction of religion
and keep it preserved and protected, only through the twelve Imams
(a.s.). And only when its conditions are fulfilled through the
government of the twelfth Imam (a.t.f.s.) that absolute might will
prevail. Allah, the High, says, ‫ﻠﹶﻰ‬‫ ﻋ‬‫ﺮﻩ‬ ‫ ﹾﻈ ِﻬ‬‫ﻖ ِﻟﻴ‬ ‫ﺤ‬  ‫ﻭﺩِﻳ ِﻦ ﺍﹾﻟ‬ ‫ﻯ‬‫ﻬﺪ‬ ‫ ﺑِﺎﹾﻟ‬‫ﻮﹶﻟﻪ‬‫ﺭﺳ‬ ‫ﺳ ﹶﻞ‬ ‫ﺭ‬ ‫ﻮ ﺍﱠﻟﺬِﻱ ﹶﺃ‬ ‫ﻫ‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ‬
 ‫ﻤ‬ ‫ﻩ ﺍﹾﻟ‬ ‫ﻮ ﹶﻛ ِﺮ‬ ‫ﻭﹶﻟ‬ ‫ﻳ ِﻦ ﻛﹸ ﱢﻠ ِﻪ‬‫ ﺍﻟﺪ‬He it is Who sent His Apostle with guidance
and the religion of truth, that He might cause it to prevail over
2
all religions, though the polytheists may be averse.
Sixth: Verily, the Imamat of these Imams (a.s.) will be in succession

and continuity uninterrupted. This reality can be easily deciphered
from the clear concepts of these traditions.
1
Surah Ibraaheem (14): Verse 24-25.
2
Surah Taubah (9): Verse 33.
***
Here, there are a few important points that refer to the meanings of
the words, ‘Caliph’, ‘Imam’, and ‘Master’, which we shall state for
completing the discussion.
First
Raagheb Isfahaani, the renowned littérateur writes, ‘Caliphate

means representation of another, either due to the absence of the
represented one or due to his death or due to his inability or due to
the eminence of the representative. On account of the last mentioned
meaning, Allah has made His friends as His representatives in the
1
earth.’
I say: Therefore, a Caliph is the representative of the other,

regardless of the represented person being absent, dead, unable or
due to the esteemed and lofty position of the representative in the
eyes of the represented person. Or the execution of some tasks, the
implementation of the authority of the represented one and the
manifestation of his position through the representative are
appropriate as per the wisdom, aims, purposes, etc. of the
represented one. It is irrelevant whether the representative and the
represented one are Allah, the High, His Prophet (s.a.w.a.) or a
group of His servants or some of them.
Hence, amongst all the literary applications, we cannot take the first
three i.e. the absence, death and inability of the represented person
1
Al-Mufradaat fi Ghareeb al-Quran, p. 156.
as these cannot be applied for the Prophethood of a Prophet or the

Imamat of an Imam. Therefore, the term ‘Caliph of Allah’ is truly
applicable in its real sense on Adam (a.s.), Dawood (a.s.) and all
other Prophets like Nuh (a.s.), Ibraheem (a.s.), Moosa (a.s.), Isaa
(a.s.), their chief Muhammad (s.a.w.a.) and the twelve Imams about
whose caliphate the Messenger of Allah (s.a.w.a.) has given tidings
to his nations.
Moreover, the term ‘Caliph’, as used in the Holy Quran and the
traditions, is not related to any added noun, displaying clearly that it
implies only for the Caliph of Allah, the High. So, a Prophet or an
Imam is a representative and heir of Allah, the High, and
Prophethood and Imamat are from the affairs of Allah, the High.
None has got the right to stake a claim to this status but with His
permission.
Allah has used the word ‘Caliph’ in the Holy Quran, thus: ‫ﺎﻋِﻞﹲ ﻓِﻲ‬‫ﻲ ﺟ‬‫ِﺇﻧ‬
1
‫ﺧﻠِﻴ ﹶﻔ ﹰﺔ‬ ‫ﺽ‬
ِ ‫ﺭ‬ ‫ ﺍ َﻷ‬I am going to place in the earth a khalif And He,
Mighty and Glorified be He declared, ‫ﺽ‬ ِ ‫ﺭ‬ ‫ﺧﻠِﻴ ﹶﻔ ﹰﺔ ﻓِﻲ ﺍﹾﻟﹶﺄ‬ ‫ﻙ‬ ‫ﺎ‬‫ﻌ ﹾﻠﻨ‬ ‫ﺟ‬ ‫ﺎ‬‫ﺩ ِﺇﻧ‬ ‫ﻭ‬‫ﺍﻭ‬‫ﺎ ﺩ‬‫ ﻳ‬O
2
Dawood! Surely We have made you a ruler in the land It has
come in the traditions that he was the Caliph of Allah, the High.
Then the caliphs are the representatives of Allah upon His servants
and His deputies for His creatures.
As for the rulers, they are the chiefs regardless of them being
Caliphs on earth. Consequently, every Caliph is a ruler and chief,
but every ruler and chief is not a Caliph.
The words ‘government’, ‘reign’ and ‘authority’ fall much short in
1
2
Surah Suad (38): Verse 26.
comparison with the concept of a ‘caliph’. Caliphate as used by

Allah or for that matter by the Prophet, covers all the aspects like
majesty, beauty, holiness, governance on the foundations of
goodness, justice and human values, handling the weak ones with
kindness, etc., which no other term covers. For, the authority of a
caliph is connected to the authority of Allah, the Wise, the Just, the
Beneficent, the Merciful, the Overpowering, the Subduer, the
Generous, the Holy, the Kind, the Forgiving and the Refuge. A
caliph cannot be deprived of his status nor does he divert from the
course that Allah has charted for him. He is not ordered but the
establishment of justice, repelling falsehood, purification of the
souls and acting upon the Holy Quran and the Sunnah. So, whoever
digresses from this path and aim will not be a caliph, as opposed to
an emir, a governor or a ruler.
Indeed, it’s clear for you now that caliphate is a divine position and
Allah’s representation, which cannot be completed nor realized save
through divine appointment and none partners Him in this regard.
Besides the rational argument that the appointment of Allah’s caliph

in the earth necessitates that he should be appointed by Allah only,
1 2
the verses of the Holy Quran: ‫ﻰ ﺟﺎﻋِﻞﹲ‬‫ ﺇﻧ‬and ‫ﻙ‬ ‫ﻠﻨﺎ‬‫ﺟﻌ‬ ‫ﺎ‬‫ ﺇﻧ‬are also evidence
enough of the aforementioned fact. For, these two verses clearly
suggest that the appointment of a caliph is from the affairs of Allah,
the High, and His special acts, in which none partners Him. Hence,
nobody else has got any role whatsoever in the appointment of a
caliph in the earth.
Here, it will not be inappropriate to indicate that caliphate is a
1
2
Surah Suad (38): Verse 26.
general Grace (‫ )ﻟﻄﻒ‬of Allah, the High, which is not confined to a

particular era. Thus, like all other general endowments, which
demand His absolute lordship, all encompassing mercy and perfect
wisdom, His grace too includes His servants at all times and in all
places and is not restricted to a particular time or region. Verily, the
sole prerogative of the caliph’s appointment lies with Allah, the
Endower, the Generous Who is not niggardly in His goodness nor
does His treasures exhaust and He is the Wise, the Knowing. When
the emanation of this Grace is proved to be obligatory in one era, its
emergence is automatically established at all times.
And there are proofs that the terms caliph and caliphate when used
in the Holy Quran and the traditions imply only Allah’s
representation, the great divine vicegerency and nothing else. There
are a number of traditions in this regard from both Shias and Sunnis
like those concerning Al-Mahdi (a.t.f.s.) that he is the caliph of
1
Allah.
And like the advice of the Messenger of Allah (s.a.w.a.) to

Huzaifah, “If there is for Allah a caliph in the earth, obey him even
2
if he whips your back or takes away your wealth.”
Kumail reports that Ameerul Momineen Ali Ibn Abi Taalib (a.s.)
3
said, “They are the caliphs of Allah in His cities (in His earth).”
While addressing those responsible for public trusts and wealth,

Ameerul Momineen (a.s.) advises them to exercise utmost caution in
1
Sunan Ibn Maajah, vol. 2, pg. 519 The chapter of the Emergence of al-Mahdi (a.t.f.s.);
Musnad Ahmad, vol. 5, pg. 277.
2
Sunan Abi Dawood, Kitaab al-Fetan, vol. 2, pg. 200. Musnad Ahmad, vol. 5, pg. 430.
3
Nahj al-Balagah, Saying No. 147; Tazkerah al-Huffaaz, vol. 1, pg. 11 & 12; Dastoor-o-
Ma’lem al-Hekam, pg. 84; Al-Amaali al-Khamisiyyah, vol. 1, pg. 66.
establishing truth and following the principle of justice in all

matters, big or small, significant or otherwise. Then he (a.s.) orders
them to say to the people, “O servants of Allah! The friend of Allah
1
and His caliph has sent me to you.”
The great genius, the master in jurisprudence, tradition, literature

and a number of other sciences, Shaikh Bahauddin al-Aameli (a.r.),
while deriving from the above traditions, has written poems titled
‘Waseelah al-Fauz wa al-Amaan fi madh Saaheb al-Asr wa al-
Zamaan’. A couplet from it goes as follows:
‫ﻋﻠﻰ ﺳﺎﻛﲏ ﺍﻟﻐﲑﺍﺀ ﻣﻦ ﻛ ﹼﻞ ﺩﻳﺎﺭ‬ ‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻭ ﻇﻠﹼﻪ‬

 ‫ﺧﻠﻴﻔﺔ ﺭ‬
“The caliph of the Lord of the worlds and His shade
On the inhabitants of the earth in every house.”
Objection: Why was the term ‘Caliph’ used for all the rulers after
the Messenger of Allah (s.a.w.a.) till the recent rulers of the
Ottoman Empire, although they were neither appointed by Allah nor
by the Messenger of Allah (s.a.w.a.)? Moreover, their governance
were not the carriers of the pure Islamic message nor were they
having any legal sanctions from Allah. They were also labeled as
oppressive tyrants, whose reign had nothing to do with Islam and
who had no qualms in taking the servants of Allah as their slaves
and usurping their wealth.
Answer: The term ‘Caliph of the Messenger of Allah (s.a.w.a.)’ was

used in early Islam for the rulers immediately after him (s.a.w.a.) by
those who were close to them. Later, the domain of its usage
1
Nahj al-Balagah, Letter No. 25.
expanded and the above term was used for the oppressive kings as
well, fearing their tyranny and barbaric oppressions. After
sometime, this term was curtailed to a singular word i.e. ‘The
Caliph’.
There is no doubt that this term and its application does not lead to
the change of words of the Holy Quran and the traditions, from what
appears from them at the time of usage nor do they change the
words to their new meanings. Also, the usage of this term was
historically erroneous because the Messenger of Allah (s.a.w.a.)
never appointed Abu Bakr as his caliph. As for Umar, Abu Bakr
1
appointed him , so logically he should be called as the caliph of Abu
Bakr (and not the Messenger of Allah (s.a.w.a.)).
As for the status for the Messenger of Allah (s.a.w.a.) and his rule
over the affairs, then it was not due to the selection of the people or
his domination over the affair or his oppression. Nay! It was only
due to the choice of Allah, the High. Hence, using the terms, ‘emir’,
‘ruler’ and ‘king’ for those called as caliphs would be more
appropriate than being called as a ‘caliph’, leave alone the terms
‘Allah’s caliph’ or ‘the caliph of the Messenger of Allah (s.a.w.a.)’.
A right-thinking and sane person, not necessarily a follower of the
1
Even this appointment is debatable and not established because it is said that when Usman
became busy in writing the will of Abu Bakr, the latter fainted. Usman thought that Abu
Bakr had died and wrote the name of Umar on his own. When Abu Bakr regained his
senses, Usman informed him of what he had done and Abu Bakr duly endorsed it.
The thing which confounds the researcher is that Abu Bakr died during this very illness and
Umar was appointed as his successor on the basis of the writing of Usman. But on this
occasion, notwithstanding the serious illness of Abu Bakr, Umar never protested that this
man is not in his senses! Nor did he prevent Abu Bakr from dictating his will like he had
prevented the Messenger of Allah (s.a.w.a.) from making known his will! Surely, we are
from Allah and unto Him shall we return.
Ahle Bait (a.s.) can never permit, condone or overlook the usage of
the term ‘the caliph of the Messenger of Allah (s.a.w.a.)’ for the
likes of Usman, Moawiyah, Yazeed, Waleed, the tyrants of Bani
Abbas and the progeny of Usman, etc., who ruled over Syria, Iraq,
Spain, etc.
Briefly, the epithet ‘Allah’s caliph’ is a lofty and elevated term. The
same applies for the term ‘caliph’. It cannot be used, and it is not
correct to use it except for Allah’s representative on the earth, whom
He has chosen to establish justice, be the highest role model for
mankind, implement His laws, inhabit His cities, spread goodness,
preserve the laws of Shariah and the signs of truth.
Its usage is incorrect for any other person either due to disregard or
carelessness. For the clarification of the falsity of this claim, when
he was addressed as, ‘O caliph of Allah!’ Abu Bakr said, ‘No, I am
the caliph of Muhammad (s.a.w.a.)’ or ‘I am the caliph of
1
Messenger of Allah (s.a.w.a.).’ Of course, his conferring the above
titles on his own self has no substance of truth in it because as you
just read, caliphate is representation of another, and this
representation cannot be complete without the appointment by the
represented one. Unanimity prevails concerning the fact that the
Messenger of Allah (s.a.w.a.) did not appoint Abu Bakr as his
caliph, nor did he (s.a.w.a.) make any will to him. None of Abu
Bakr’s actions like sitting in the place of the Prophet (s.a.w.a.),
going on the pulpit, praying in his (s.a.w.a.) prayer niche (mehraab),
were on his behalf and under his (s.a.w.a.) representation.
There is an opinion that governance and the appointment of a ruler

is the duty of the Ummah (Islamic nation), hence it is obligatory
1
Musnad of Ahmad Ibn Hanbal, vol. 1, pg. 10.
upon it to appoint him. Also, there was consensus in the Ummah –

which actually never existed – for the appointment of Abu Bakr,
without force or fear. So, using the term ‘Caliph of the nation’
instead of ‘the caliph of the Messenger of Allah (s.a.w.a.)’ will be
more appropriate and correct. For, in their view, Abu Bakr was the
representative of the nation, whose collective responsibility was to
implement the laws and protect the system. Needless to mention, the
above idea has been formulated without devoting the slightest of
deliberations on the definition of ‘caliphate’ i.e. it’s representation
of the other.
Second
Whatever we have discussed for the word ‘caliph’, is also applicable

for the word ‘Imam’ and ‘master’ (‫)ﻭﱄ‬, particularly the latter when it
is used for other than Allah, the High. So, an Imam implies the
owner of an elevated position appointed by Allah, the High, whether
he is a Prophet or the successor of a Prophet. This implication by no
means contradicts the literal meaning of the word Imam because
literally, the word ‘Imam’ is used for anybody who is followed in
knowledge, ethics or in any field of art and technology. For
example, it is said Khalil Ibn Ahmad is an Imam in literature,
Kulaini (r.a.) is an Imam in traditions, Shaykh Tusi (r.a.) is is an
Imam in exegesis, traditions, jurisprudence and principles of
jurisprudence, and Abu Ali Seena is an Imam in philosophy and
medicine. All these applications do not contradict the usage of the
word ‘Imam’ by Allah, the Holy Quran and the traditions, for the
one whom Allah has appointed as an Imam, made them standard for
His servants, the minaret in His cities, the one who is to be followed
by all and sundry. Thus, the word ‘Imam’ is normally used for the
one who is followed as a leader due to excessive usage in the Holy

Quran and the traditions and refers to this specially appointed
person. Hence, whenever the word ‘Imam’ is used independently,
and the context does not indicate otherwise, it automatically implies
the representative of Allah.
Due to this very special application of the word ‘Imam’ for

Allah’s proof and His appointee, a number of holy personalities
refused to attach this title (Imam) before their names despite
being apparently worthy of it in at least one context or more.
It is worth mentioning that the term ‘Imam’, notwithstanding its

numerous imports, is applicable only for the Messenger of Allah
(s.a.w.a.) and his (s.a.w.a.) successors designated by Allah, the
High. But it appears that the excessive use of the word for the holy
and infallible Imams of the Ahle Bait (a.s.) in the traditions has led
to its application in the second meaning i.e. for the leaders in other
fields.
If someone refers to the Holy Quran and the traditions, he will find
plenty of testimonies endorsing the above theory. For example, the
Holy Quran says, ‫ﺎ ﻗﹶﺎ ﹶﻝ‬‫ﺎﻣ‬‫ﺱ ِﺇﻣ‬ ِ ‫ﺎ‬‫ﻚ ﻟِﻠﻨ‬
 ‫ﺎ ِﻋﻠﹸ‬‫ﻲ ﺟ‬‫ﻦ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‬ ‫ﻤﻬ‬ ‫ﺗ‬‫ﺕ ﹶﻓﹶﺄ‬
ٍ ‫ﺎ‬‫ ِﺑ ﹶﻜ ِﻠﻤ‬‫ﺑﻪ‬‫ﺭ‬ ‫ﻢ‬ ‫ﺍﻫِﻴ‬‫ﺑﺮ‬‫ﻠﹶﻰ ِﺇ‬‫ﺘ‬‫ﻭِﺇ ِﺫ ﺍﺑ‬
‫ﲔ‬
 ‫ﻬﺪِﻱ ﺍﻟﻈﱠﺎِﻟ ِﻤ‬ ‫ﻋ‬ ‫ﺎ ﹸﻝ‬‫ﻳﻨ‬ ‫ﻳﺘِﻲ ﻗﹶﺎ ﹶﻝ ﹶﻻ‬‫ﺭ‬ ‫ﻣِﻦ ﹸﺫ‬‫ ﻭ‬And when his Lord tried Ibrahim with
certain words, he fulfilled them. He said: Surely I will make you
an Imam men. Ibrahim said: And of my offspring? My covenant
1
does not include the unjust, said He.
The above verse clearly indicates that Imamat is a covenant of

Allah, which does not reach to the oppressors. Moreover, it is an
appointment from the side of Allah. It is absolutely clear that the
1
appointment of Imam for the people is invalid and incorrect except

from the side of Allah, the High.
Some more verses of the Holy Quran that prove our point are cited
hereunder. ‫ﺕ‬ ِ ‫ﺍ‬‫ﻴﺮ‬ ‫ﺨ‬ ‫ﻌ ﹶﻞ ﺍﹾﻟ‬ ‫ﻢ ِﻓ‬ ‫ﻴ ِﻬ‬ ‫ﺎ ِﺇﹶﻟ‬‫ﻴﻨ‬ ‫ﺣ‬ ‫ﻭ‬ ‫ﻭﹶﺃ‬ ‫ﺎ‬‫ﻣ ِﺮﻧ‬ ‫ﻭ ﹶﻥ ِﺑﹶﺄ‬‫ﻬﺪ‬ ‫ﻳ‬ ‫ﻤ ﹰﺔ‬ ‫ﻢ ﹶﺃِﺋ‬ ‫ﻫ‬ ‫ﺎ‬‫ﻌ ﹾﻠﻨ‬ ‫ﺟ‬ ‫ﻭ‬ And We made
them Imams who guided (people) by Our command, and We
 ‫ﺳﺘ‬ ‫ ﺍ‬‫ﻠﹶﻰ ﺍﱠﻟﺬِﻳﻦ‬‫ﻦ ﻋ‬ ‫ﻤ‬ ‫ﻧ‬ ‫ﺪ ﺃﹶﻥ‬ ‫ﻧﺮِﻳ‬َ‫ﻭ‬
1
revealed to them the doing of good ‫ﻀ ِﻌﻔﹸﻮﺍ ﻓِﻲ‬
‫ﻤ ﹰﺔ‬ ‫ ﹶﺃِﺋ‬‫ﻢ‬‫ﻌ ﹶﻠﻬ‬ ‫ﻧﺠ‬‫ﻭ‬ ‫ﺽ‬
ِ ‫ﺭ‬ ‫ ﺍﹾﻟﹶﺄ‬And We desired to bestow a favor upon those who
2
were deemed weak in the land, and to make them the Imams
‫ﻭﺍ‬‫ﺒﺮ‬‫ﺻ‬  ‫ﺎ‬‫ﺎ ﻟﹶﻤ‬‫ﻣ ِﺮﻧ‬ ‫ﻭ ﹶﻥ ِﺑﹶﺄ‬‫ﻬﺪ‬ ‫ﻳ‬ ‫ﻤ ﹰﺔ‬ ‫ﻢ ﹶﺃِﺋ‬ ‫ﻬ‬ ‫ﻨ‬ ‫ﺎ ِﻣ‬‫ﻌ ﹾﻠﻨ‬ ‫ﺟ‬ ‫ﻭ‬ And We made of them Imams to
3
guide by Our command when they were patient.
There are a plenty of traditions that also support this argument.

While talking about his successors and the necessity of their
recognition, the Messenger of Allah (s.a.w.a.) declared,
‫ﻳﺎ ﻭ ﺇﻥ ﺷﺎﺀ ﻧﺼﺮﺍﻧﻴﹰﺎ‬‫ﻣﻦ ﻣﺎﺕ ﻭﱂ ﻳﻌﺮﻑ ﺇﻣﺎﻡ ﺯﻣﺎﻧﻪ ﻓﻠﻴﻤﺖ ﺇﻥ ﺷﺎﺀ ﻳﻬﻮﺩ‬
One who dies without recognizing the Imam of his time then he can
4
die as he wishes, either as a Jew or a Christian.
Ameerul Momineen (a.s.) says,
‫ﺑﻨﺎ ﻳﺴﺘﻌﻄﻰ ﺍﳍﺪﻯ ﻭ ﻳﺴﺘﺠﻠﻰ ﺍﻟﻌﻤﻰ ﺇ ﹼﻥ ﺍﻷﺋﻤﺔ ﻣﻦ ﻗﺮﻳﺶ ﻏﺮﺳﻮﺍ ﰲ ﻫﺬﺍ‬

‫ﺍﻟﺒﻄﻦ ﻣﻦ ﻫﺎﺷﻢ ﻻ ﺗﺼﻠﺢ ﻋﻠﻰ ﺳﻮﺍﻫﻢ ﻭ ﻻ ﺗﺼﻠﺢ ﺍﻟﻮﻻﺓ ﻣﻦ ﻏﲑﻫﻢ‬
1
Surah Anbiya (21): Verse 73.
2
Surah Qasas (28): Verse 5.
3
Surah Sajdah (32): Verse 24.
4
Al-Masaael al-Khamsoon by Fakhruddin al-Raazi, Masalah No. 47. This article was
published in the year 1328 A.H. in Egypt along with other articles. Its publisher had named
it, ‘Majmooah al-Rasaael’. This tradition can be found on pg. 348.
‘Through us, guidance is granted and darkness is dispelled. Surely

the Imams from the Quraish are planted from the Hashemite wombs.
None is worthy of it (Imamat) but them and none is eligible for being
1
the masters except them.’ In another place he (a.s.) says,
‫ﺔ ﺇ ﹼﻻ ﻣﻦ‬‫ﻭ ﺇﳕﺎ ﺍﻻﺋﻤﺔ ﻗﻮﺍﻡ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭ ﻋﺮﻓﺎﺅﻩ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﻭ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨ‬
‫ﻋﺮﻓﻬﻢ ﻭ ﻋﺮﻓﻮﻩ ﻭ ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺇ ﹼﻻ ﻣﻦ ﺃﻧﻜﺮﻫﻢ ﻭ ﺃﻧﻜﺮﻭﻩ‬
Certainly the Imáms are the vicegerents of Alláh over His creatures
and they make the creatures know Alláh. No one will enter Paradise
except he who knows them and they know him, and no one will enter
2
Hell except he who denies them and they deny him. .
Therefore, there are numerous reliable and consecutive traditions in

the books of both Shias and Sunnis, specially the former, that
suggest the holy implication of the word Imam and its divine
essence. And that whenever it is used independently, it is done in
this very meaning, unless the context indicates otherwise. This was
regarding the word ‘Imam’.
As for the word ‘Master’ (wali) then sometimes it is used as an

additive before Allah, the High, or with other than Him, while on
other occasions, it is used without any additive. Now, this additive
(muzaaf elaihe) has two applications:
(a) Sometimes, the additive is the place of manifestation of the

mastership of the master and its execution. Like in the
examples, ‘Allah is the Master of the people’ or ‘Allah is the
Master of those who believe’ or ‘The father is the master of
1
Nahj al-Balagah, Sermon 142.
2
Nahj al-Balagah, Sermon 150.
his small son’ or ‘The ruler is the master of the abstaining or

absent ones’, the people and those who believe are the place
of manifestation of Allah’s mastership, the mastership of a
father is expressed through his son and the mastership of a
ruler is manifested through his subjects. In all the
aforementioned examples, a master (wali) is used as a
subject (‫)ﻓﺎﻋﻞ‬.
For instance, Allah, the High, says, ‫ﻤﺎ ﻭﻟﻴﻜﻢ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ ﻭ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬‫ ﺇﻧ‬Only
1
Allah is your Vali and His Apostle and those who believe . The
Messenger of Allah (s.a.w.a.) declared, ‘Ali (a.s.) is the master of
every believer after me.’ Or ‘They are my Caliphs, O Jaabir, and the
masters of the affair after me.’
(b) At other times, the word ‘wali’ is used to denote as an object

(‫ )ﻣﻔﻌﻮﻝ‬of the noun to which it is added. Like, when we say,
‘Ali (a.s.) is the wali of Allah’, we mean that Ali is appointed
as a master from the side of Allah.
In all the examples cited above, the thing that comes to the mind that
the term ‘wali’, when used before the words ‘people’, ‘those who
believe’, ‘Allah’ etc., it carries the meaning of the words ‘Caliph’ or
‘Imam’ bearing some sort of holiness and spirituality. Its power
emanates from the absolute and perfect mastership of Allah, and this
is the meaning in which it is used when applied for the Messenger of
Allah (s.a.w.a.) and the infallible Imams (a.s.) independently,
without any additive. When used for Allah, the High, the word
‘wali’ implies His absolute perfection, which is not derived from the
mastership of others, with the exclusion of all other meanings like
helper (‫ )ﻧﺎﺻﺮ‬and lover (‫)ﳏﺐ‬.
1
Surah Maaedah (5): Verse 55.
Three
The terms, ‘Caliph’, ‘Imam’ and ‘Wali’, from the various meanings
and connotations expressed above, when used in the Book of Allah
and the Sunnah, bear only one external implication (i.e. all the three
words are used for one person). Nay, each one of them is perennially
applicable to the meaning of the other two except for the fact that
each one of them has a special meaning that comes to the mind
instantly before the others.
Therefore, the word ‘Caliph’ strikes the meaning of the one who is
appointed on the command of Allah, the High, as His representative
to judge between the people with truth, to establish justice and
equity, regulate the affairs, spread safety and security, etc. Similarly,
the word ‘Wali’ denotes the one who enjoys absolute control in the
affairs of creation as well as legislation from the side of Allah, the
High, on the basis of His power and legislation. The word ‘Imam’
implies the one who has been appointed to be followed and obeyed.
People receive guidance by accepting his instructions because he is
the standard for those who tread the path (‫)ﺳﺎﻟﻚ‬, a guide towards
divine satisfaction, a protection for those who seek security and a
strong rope to which the people fasten. Each one of these terms
suggests a special endowment and a particular divine grace,
covering His noble servants and confidantes of His secrets, who
have His special favours, do not precede Him in saying and are
cognizant of His affair.
All the three positions can be conferred on one person along with
either messengership or prophethood or both. For example, in the
case of Prophet Ibraheem (a.s.), Prophethood as well as Imamat
were conferred, while Prophet Adam (a.s.) and Prophet Dawood
(a.s.), received Prophethood and Caliphate both. There are instances

of Prophets about whose Imamat Allah has informed in the Holy
Quran. All these elevated divine positions were collectively found in
the holy persona of the Messenger of Allah (s.a.w.a.).
Separated from Prophethood, an Imam, Caliph and Wali follows the

Prophet like the twelve Imams (a.s.) because Prophethood and
Messengership came to an end with their great ancestors, the
Messenger of Allah, Muhammad Ibn Abdullah (s.a.w.a.) but
Caliphate, Imamat and Wilayat remained in his (s.a.w.a.) nation so
that Allah’s proofs and arguments are not invalidated. These are the
caliphs who carried the burden of the divine caliphate after the
Messenger of Allah (s.a.w.a.). This, by no means, contradicts their
being the caliphs of the Messenger of Allah (s.a.w.a.) as has come in
a few traditions like his (s.a.w.a.) saying, ‘They are my caliphs, O
Jaabir’, ‘O Allah! Have mercy on my caliphs’, ‘O Ali! You are my
successor’; ‘You are the caliph after me’ etc. Whatever we have
mentioned here vis-à-vis these terms are in their absolute and
independent applications, and not when used along with other
additives other than Allah. For, when they are used with an additive
other than Allah, undoubtedly it implies the representation of the
other.
The caliphate of the Messenger of Allah (s.a.w.a.), as mentioned in

the above traditions, denotes the representation in the conveyance of
laws and what Allah has revealed to him (s.a.w.a.) for the people.
The caliph is his successor in regulating the affairs of this nation,
and it is not permissible for the nation to oppose him at any cost.
Thus, caliphate, representation, deputation, etc. are only for those
who have been specially and exclusively appointed for these
positions and nobody else has got any right whatsoever to stake a
claim without the requisite permission and order of the represented

one.
I wish I had known from where this nation has become the caliph
and representative of the Messenger of Allah (s.a.w.a.) and what is
its proof? How can the mastership of an entire ummah be
established when the mastership of any single individual from it
cannot be proved? This is nothing but audacity and impudence
before Allah, the Almighty and His Messenger (s.a.w.a.).
The Second Level
Determination of those Compatible with the

Description of these Traditions and Recognition
of the Twelve Holy Personalities
Know that these traditions do not fit anybody except the Shiite
belief. For, some of these suggest that Islam will not come to an end
till there are twelve caliphs amongst the Muslims. Some others
indicate that the subsistence of Islam’s might depends on the
existence of the twelve caliphs. Yet others point out that the religion
(of Islam) will survive till the Day of Judgment and that the Imams
(a.s.) will continue to exist till the last era. Still some others specify
that all the twelve Imams are from Quraish, some of them have even
stated that all of them will be from the Bani Hashim and some others
have stated that their likes will not be seen.
The apparent of all these traditions has confined the number of the
caliphs to twelve and that they shall follow each other in rapid
succession. It is known that these characteristics are not found save
in the twelve Imams (a.s.), who are famous and well known among
both the major sects of Islam. No Islamic sect except the Shias can
stake a claim to this fact and it will not be inappropriate if we
consider these traditions as a miracle of the Messenger of Allah
(s.a.w.a.) and his (s.a.w.a.) information about the unseen.
There is no doubt that these traditions cannot be interpreted but on
this meaning, and a safe and straight mind, devoid of flaws and
selfish motives, will not explain it in any other manner. If we add a
few more traditions that have come down concerning the twelve
Imams (a.s.), in addition to whatever we have related in this book,
we will be sure that they are not applicable for anybody but the
twelve Imams (a.s.) from the Ahle Bait (a.s.).
Moreover, such traditions are supported by the famous and certain

tradition of the Messenger of Allah (s.a.w.a.) called Hadis-e-
Saqalain. Apart from this, there are other equally known traditions
like:
(1) ‫ﱵ‬‫‘ ﺍﻟﻨﺠﻮﻡ ﺃﻣﺎﻥ ﻻﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻭ ﺃﻫﻞ ﺑﻴﱵ ﺃﻣﺎﻥ ﻻﻣ‬The stars are a cause of
security for the inhabitants of the sky while my Ahle Bait (a.s.) are
the reason for the safety of my nation.’ The author of Zakhaaer al-
Uqbaa writes, ‘Abu Amr al-Ghaffaari narrates on the authority of
the Messenger of Allah (s.a.w.a.), ‫ﺍﻟﻨﺠﻮﻡ ﺃﻣﺎﻥ ﻻﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻓﺈﺫﺍ ﺫﻫﺒﺖ ﺍﻟﻨﺠﻮﻡ‬
‫ ﻭ ﺃﻫﻞ ﺑﻴﱵ ﺃﻣﺎﻥ ﻷﻫﻞ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﺫﻫﺐ ﺃﻫﻞ ﺑﻴﱵ ﺫﻫﺐ ﺃﻫﻞ ﺍﻻﺭﺽ‬,‫‘ ﺫﻫﺒﺖ ﺍﻟﺴﻤﺎﺀ‬The stars
are a security for the inhabitants of the sky. So when the stars will
be destroyed, the sky will follow suit. Similarly, my Ahle Bait (a.s.)
are the reason for the safety of the people of the earth. When my
Ahle Bait (a.s.) are finished, the people of the earth will follow suit.’
He continues, ‘Ahmad (Ibn Hanbal) has recorded this tradition in his
Manaaqeb as well.
(2) ‫ﱵ ﻣﻦ ﺍﻻﺧﺘﻼﻑ‬‫ ﻭ ﺃﻫﻞ ﺑﻴﱵ ﺃﻣﺎﻥ ﻻﻣ‬،‫‘ ﺍﻟﻨﺠﻮﻡ ﺃﻣﺎﻥ ﻷﻫﻞ ﺍﻻﺭﺽ ﻣﻦ ﺍﻟﻐﺮﻕ‬The stars are
the cause of security of the people of the earth from drowning, while
my Ahle Bait (a.s.) are the reason for the safety of my nation from
1
disputes.’ The author of Al-Sawaaeq Al-Muhreqah has stated that
Haakem Neshaapuri has considered this tradition to be correct as per
1
Al-Mustadrak by Haakem Neshaapuri, vol. 3, pg. 149.
the stipulations of the two Sheikhs (viz. Bukhaari and Muslim).
(3) ...‫‘ ﻣﺜﻞ ﺃﻫﻞ ﺑﻴﱵ ﻛﺴﻔﻴﻨﺔ ﻧﻮﺡ‬The likeness of my Ahle Bait (a.s.) is like
that of the ark of Hazrat Nuh (a.s.) …’ which has been narrated
through various chains of narrators.
(4) Bukhari reports that the Messenger of Allah (s.a.w.a.) said, ‫ﻻ ﻳﺰﺍﻝ‬
‫‘ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﻗﺮﻳﺶ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺛﻨﺎﻥ‬This affair (Islam) will continue in the
Quraish even if there remain two individuals amongst all the
1
people.’
(5) The tradition used by Abu Bakr as an argument against the

Ansaar in Saqeefah narrating from the Messenger of Allah
2
(s.a.w.a.), who said, ‘The Imams are from Quraish.’
(6) Besides, the warning of the Messenger of Allah (s.a.w.a.),

‘Whoever dies without recognizing the Imam of his time, dies the
3
death of ignorance.’ Al-Hameedi has also brought it in his Al-
Jam’o bain al-Sahihain.
(7) Haakem Neshaapuri reports on the authority of Abdullah Ibn

Umar that the Messenger of Allah (s.a.w.a.) cautioned, ‘One who
dies without any Imam ruling over him, his death is that of
4
ignorance.’
(8) Suyuti quotes from Ibn Murdowayh, who reports on the

authority of Ali Ibn Abi Taalib (a.s.) that the Messenger of Allah
1
Saheeh al-Bukhari, vol. 4, pg. 218, Kitaab-o-Manaaqeb-e-Quraish in the Book of
Ahkaam.
2
Fath al-Baari, vol. 13, pg. 114.
3
Sharh al-Maqaasid, vol. 2, pg. 275; Al-Jawaaher al-Muziah, vol. 2, pg. 509. There are
numerous traditions that convey this concept or are quite similar to it.
4
Behaar al-Anwaar, vol. 23, pg. 76, Tr. No. 3.
(s.a.w.a.) while explaining the Quranic verse, ‘On that day, We

1
shall call every people with their Imam’ informed, ‘Each nation
will be called with the Imam of their time, the Book of their Lord
2
and the Sunnah of their Prophet (a.s.).’ Qurtubbi and Aaloosi have
cited this tradition in their exegesis from Suyuti, while Sa’labi has
narrated it through his chain from the Messenger of Allah (s.a.w.a.).
From all the above traditions, it becomes clear that the existence of
the twelve Imams (a.s.) will continue till the end of the world and
that all of them will be from Quraish. Significantly, no group from
the Muslims can boast of following this number of Imams from the
Quraish, which will continue till the Day of Judgment, save the
Imaamiyyah Shias.
Allamah Muhammad Moin Ibn Muhammad Ameen al-Sindi, the

author of Deraasaat al-Labeeb, has written an exclusive book vis-à-
vis these traditions, naming it ‘Mawaaheb-o-Sayyed al-Bashar Fi
Hadees al-Aimmah al-Isnaa al-Ashar’ in which he has proved the
Imamat of the twelve Imams (a.s.) through Hadis-e-Saqalain. He has
brought undefeatable arguments, proving that the Imams (a.s.) were
infallible in their knowledge and that it is obligatory upon
everybody to follow them in the acquisition of knowledge. Readers
can refer to Abaqaat al-Anwaar by Sayyed Mir Haamid Husain al-
Lucknowi al-Hindi (a.r.), vol. 2 and vol. 12, pg. 295, 296 & 304-
307.
The renowned Haafiz Sulaiman al-Qunduzi al-Hanafi writes, “Some

researchers are of the view that the traditions suggesting the number
of Imams to be twelve after the Messenger of Allah (s.a.w.a.) are
1
Surah Bani Israael (17): Verse 71.
2
Al-Durr al-Manthoor, vol. 4, pg. 184.
well known to be narrated from various chains. With the explanation

of the time and the description of the occurrence and the place, it
became known that the Messenger of Allah (s.a.w.a.) implied from
these traditions, the twelve Imams from his Ahle Bait (a.s.) and his
progeny.
For, it is not possible to interpret these traditions for the caliphs

among his companions who succeeded him immediately, due to the
paucity of their number.
It is also not probable to construe them for the kings of Bani

Umayyah because their number exceeded twelve and because of
their vulgar tyranny with the sole exception of Umar Ibn Abd al-
Aziz. Also, they did not belong to the Bani Hashim while the
Messenger of Allah (s.a.w.a.) had categorically emphasized in the
tradition of Abd al-Malik Ibn Jaabir, ‘All of them will be from the
Bani Hashim’. The lowering of the voice by the Messenger of Allah
(s.a.w.a.) in this tradition gives more weight to it because they (the
majority of the people) did not approve of the caliphate of Bani
Hashim.
Also, it is not relevant for the Abbasi kings because their number
exceeded the above stipulation and their non-observance of the
Quranic injunction, ‘Say: I don’t ask you of any reward except
1
the love of my closest relatives’ and other traditions like the
Tradition of the Cloak (‫)ﺣﺪﻳﺚ ﻛﺴﺎﺀ‬.
Therefore, it becomes essential and obligatory to carry this tradition

in the meaning of the twelve Imams (a.s.) from the progeny of the
Messenger of Allah (s.a.w.a.) because they were the most learned,
1
Surah Shoora (42): Verse 23.
the most majestic, the most pious and the most elevated in
genealogy of all the people of their time. They were the most
superior in birth and the noblest before Allah. Their knowledge was
connected to that of their ancestor, the Messenger of Allah
(s.a.w.a.), through inheritance and endowment. This is the manner in
which the people of knowledge, investigation, illumination and
grace recognize them.
This interpretation, that these traditions are applicable only for the
infallible Imams (a.s.) of the Ahle Bait (a.s.), is supported by Hadis-
e-Saqalain and numerous traditions repeated in this book and
elsewhere.
As for the saying of the Messenger of Allah (s.a.w.a.): ‘The nation

will form a consensus on all of them’ as has come in the narration of
Jaabir Ibn Samarah, he (s.a.w.a.) meant that the nation, whole of it,
will acknowledge their Imamat at the time of the reappearance of
1
their Qaem (a.t.f.s.).”
Therefore, the dominant political school stood up to deny the

mastership of the Ahle Bait (a.s.) and forsake the decisive texts and
evidences concerning their Imamat. They did so
• either by refusing to bring forth these traditions,
• or by creating doubts in their chains and rejecting

their narrators on account of their crime of the love of
the Ahle Bait (a.s.) and narration of their virtues,
• or by interpreting them in other than their apparent

meanings out of perplexity and fear in front of these
1
Yanaabee’ al-Mawaddah, pg. 446.
consecutive and reliable traditions.
Hence, they indulged in wild and pathless interpretations, absurd

implications and false opinions. Not a single of these could
withstand the test of certainty. As a result, each one of these
interpretations led to the refutation, contradiction and rejection of
the others. Being completely confounded and out of sheer
helplessness, they were forced to interpret these traditions only for
the Imams of the Ahle Bait (a.s.), supported by other reliable and
authentic evidences in this regard.
Of the discussions in Fath al-Baari, Ibn Battaal narrates from

Mahlab, ‘I have not met anyone who has achieved certitude
concerning this tradition.’ It is also said that Ibn Jawzi had remarked
in Kashf al-Mushkil, ‘Arguments have prolonged with regards to the
meaning of this tradition. I searched a lot for its answers and asked
about it but to no avail.’
They have landed themselves in real difficulty on this subject due to

their stubbornness to accept the apparent and irrefutable application
of these traditions on the twelve infallible Imams (a.s.), perhaps, out
of greed or due to fear from the tyrannical governments and
oppressive rulers, who did not tolerate any expression of truth from
these scholars. They sold their ethics and concepts to acquire this
world and its base provisions. Thus, the governments used them as
pawns to achieve their political ambitions founded on autocracy,
oppression and enslaving Allah’s servants. These so-called scholars
ended up defending the tyranny, oppression and despotic approach
of these rulers. They interpreted the evil actions of their masters as
being beneficial and an opportunity for the Muslims. The numerous
transgressions and sins like playing musical instruments, dancing,
etc. perpetrated by these kings in their courts, their extravagance and
misuse of public wealth in whatever Allah had prohibited, their

depriving the poor, the needy and the weak of their rights, and all
other barbaric acts were justified and defended on some religious
pretext or another by these scholars. For example, they declared
absolute immunity for the rulers, the non-permissibility of
questioning their actions and the necessity of their obedience,
notwithstanding the fact that these included the ilk of Yazid,
Waleed, the despots of Bani Umayyah and the tyrants of Bani
Abbas. These oppressors appropriated the wealth of Allah and took
His servants as slaves like some Muslim rulers of today, who are
mere puppets in the hands of arrogant Western superpowers. We
have come from God and to Him shall we return.
Now we shall cite some of these contradictory views concerning the

interpretation of the traditions vis-à-vis the twelve Imams (a.s.) for
you, the believer in Allah, His Book and the sunnah of His Prophet
(s.a.w.a.).
First: Some commentators of Saheeh al-Tirmidhi and the author of

Fath al-Baari (the commentary on Saheeh al-Bukhari) have
interpreted the world ‘twelve’ to refer to the caliphs of Bani
Umayyah, who followed the companions of the Holy Prophet
(s.a.w.a.). They suggest that this tradition cannot be cited as a merit
but is used only to indicate the steadfastness of the Islamic kingdom.
They include Yazid Ibn Muawiyyah and his son, Muawiyyah Ibn
Yazid but not Usmaan, Muawiyyah and Abdullah Ibn Zubair
because they were among the companions. They also do not draft
Marwan Ibn Hakam in the list because he took the allegiance of the
people after the people had paid fealty to Ibn Zubair and hence
consider him a usurper. Moreover, as per Fath al-Baari, there is a
dispute about his companionship. The list continues from Abd al-
Malik Ibn Marwan, followed by Walid till Marwan Ibn Muhammad.
I say: I wish I had known what made these writers interpret the
traditions of the Messenger of Allah (s.a.w.a.) in this mischievous
and malicious manner! Is this how we reward the Messenger of
Allah (s.a.w.a.) for his message? Is this not an insult to his (s.a.w.a.)
sayings?
If this was his (s.a.w.a.) purpose and intent, what is the benefit and
use of such traditions and what do they achieve?
From where do they know that the Messenger of Allah (s.a.w.a.)

intended through these traditions the despotic rulers of Bani
Umayyah with the sole exception of Muawiyyah Ibn Marwan?
From where do they know that the companions are excluded from
these traditions? Then why did he (s.a.w.a.) not say, ‘after my
companions’, instead of ‘after me’ as has been reported by a number
of narrators?
Any interpretation that includes Muawiyyah and his successors from

the Bani Umayyah is clearly false and unacceptable because they
were not chosen as caliphs through consensus. Rather, they were
despots and the worst of the despots at that.
When things reach to such a despicable state of interpretation, the

original quote is completely removed from its apparent meaning,
fearing the establishment of the truth of the Shiite faith. None of
these tyrants enjoyed any particularity over the other. In which case,
a great number of probabilities unfold. Possibly, it is an indication to
the caliphs after Abd al-Malik and when he (s.a.w.a.) said, ‘after
me’, he (s.a.w.a.) meant after Abd al-Malik. Or it is an indication to
the caliphs after Hesham. Or it could also mean six caliphs each
from the Bani Umayyah and the Bani Abbas or the caliphs after
Bani Umayyah. It could also imply the caliphs after Saffaah or
Mansoor or other despots of Bani Abbas. It could also mean those
from the Bani Umayyah who ruled over Spain or the Fatemids who
governed Egypt, and so on and so forth. Meanwhile, none of these
probabilities can be said to have an edge or preference over the
others.
Moreoever, why these traditions should not be interpreted as a

means of merit and praise when the terms used in some narration
clearly imply glorification?
Is it correct to equate these oppressive tyrants and sinners with the

chiefs of the Bani Israel and the companions of Hazrat Eesa (a.s.), as
has come in a number of traditions?
This is in addition to the evidence of the number of caliphs being

restricted to twelve.
Second: Another interpretation is that after the demise of al-Mahdi

(a.t.f.s.), twelve rulers will govern, six from the progeny of Hasan
(a.s.), five from that of Husain (a.s.) and one from someone else.
I say: Such an exegesis is clearly against the evident texts of the

traditions, which mention in no uncertain terms, ‘twelve caliphs
after me’, ‘this religion will always be mighty and lofty’ etc., which
proves the connection of the caliphs’ era with that of the Messenger
of Allah (s.a.w.a.), their continuity till the final epoch and the
confinement of the caliphs to them as has been elucidated in the
narration of Ibn Masood.
This is in addition to the fact that these traditions are applicable for
the twelve Imams (a.s.), who are famous and renowned among all
the Muslim sects, thereby establishing the truth and validity of the
prophecy of the Messenger of Allah (s.a.w.a.) in clear terms. Then
what is the point in struggling to force these traditions to imply
others, who do not fit in its description by any means?
If you argue: Although these characteristics are not found in

anybody but the twelve Imams (a.s.), it is quite likely that they may
be present in the future in some other individuals.
I say: Amazing, indeed! How can we talk of something being

present in the future when the Messenger of Allah (s.a.w.a.) has
prophesied them to exist in his (s.a.w.a.) immediate successors,
whose time is joined with his (s.a.w.a.) time? Is not such an
interpretation a clear violation? In this case, we have to assume the
impermissibility of the era of these caliphs being joined with that of
the Messenger of Allah (s.a.w.a.) and the non-consideration of such
traditions. But when there exists, a clear interpretation on which
these traditions fit, it is not allowed to refute this claim with an
argument of future probability.
Do you not see that Allah described the qualities of our Prophet
(s.a.w.a.) in the Old and the New testaments but when he (s.a.w.a.)
appeared with an appearance befitting the description, the Jews and
the Christians denied his (s.a.w.a.) prophethood, arguing that such a
prophet will emerge in the future. Allah has condemned them in the
Holy Quran and did not accept their argument that the prophesied
advent will occur in the future.
As for their reliance on the tradition, ‘twelve caliphs will succeed al-
Mahdi, of which six will be from the progeny of Hasan (a.s.)…’ to
lend credibility to this argument, we say that apart from its

contradiction to a number of traditions that have been narrated by
both Shias and Sunnis, it also goes against the peculiar
characteristics of these traditions. That is, the restriction of the
number of caliphs to twelve, the continuity of their existence and the
joining of their era with that of the Messenger of Allah (s.a.w.a.).
The apparent difference between the two narrations is that while the
original tradition says, ‘after me, there will be…’ this narration says,
‘after Mahdi, there will be…’
Moreover, this tradition is considered to be weak and unreliable as

has been explicitly mentioned by Ibn Hajar, when he says in his al-
Sawaaeqah that this tradition is truly absurd and cannot be relied
upon. He has quoted this on the authority of his namesake Ibn Hajar,
the author of Fath al-Baari.
This is apart from the fact that in all likelihood such a probability is
derived from the Israaeliyyaat (i.e. the fabrications of the Jews in the
Islamic texts). They have resorted to such tactics to deviate these
traditions from their clear interpretations.
Ibn Munaadi writes, ‘We take notice of these traditions because we

find them in the Book of Daniel.’ If you want to know the
background of this book and what has been said about it, refer to the
beginning of al-Malaahem by Ibn Munaadi that you may know how
a nation is afflicted with superstitions, absurdities and junk when
they refuse to take true knowledge from its owners viz. the Imams
(a.s.) of the Ahle Bait (a.s.). They are the ones about whom Allah
has ordered the Muslim nation to fasten unto them along with the
Holy Quran.
Third: Another view in this regard is that of Qazi Ayaaz. According
to him, the import of the Messenger of Allah (s.a.w.a.) through this

tradition was that the twelve Imams (a.s.) will exist only during the
caliphs’ might, the strength of Islam and the steadfastness of its
affairs. This occurred when consensus was found among the people
on this issue till the decline of the Bani Umayyah when mischief
arose amongst them in the reign of Waleed Ibn Yazid. Ibn Hajar, in
his Fath al-Baari, has opted for this interpretation citing the tradition
‘All of them (caliphs) will be the unanimous choice of the people’ as
evidence for the same. Thereafter, he proceeds to mention the names
of the caliphs, who enjoyed the consensus of the people: Abu Bakr,
Umar, Usman, Ali, Muawiyyah, Yazid, Abd al-Malik and his four
sons, Waleed, Sulaiman, Yazid and Heshaam.
He says, ‘Umar Ibn Abd al-Aziz interrupted the chain between

Sulaiman and Yazid. These are the seven after the four rightly-
guided caliphs and when Umar Ibn Abd al-Aziz is not counted
amongst them. The twelfth of them is Walid Ibn Yazid Ibn Abd al-
Malik.
I say: This is the worst possible and most insulting interpretation of

the Prophetic tradition, even if Ibn Hajar says that it is the most
preferable of all interpretations. We will not argue about the
antecedents of the Bani Umayyah and the non-correctness of
attributing them to be from the Quraysh, as these traditions
announce explicitly that the twelve Imams (a.s.) will be from the
Quraysh.
But we question: How on earth can such tidings, which were

announced as glorification of the twelve caliphs, be applicable for
Muawiyyah’s caliphate? For, he is the one who
• Fought with Ameerul Momineen Ali Ibn Abi Taalib
(a.s.), about whom the Messenger of Allah (s.a.w.a.)

said, ‘War against you is war against me’
• Organized speeches abusing Ameerul Momineen

(a.s.) from the pulpits and,
• Poisoned to death Imam Hasan al-Mujtaba (a.s.), the

chief of the youth of Paradise.
How on earth can these traditions apply for a beast like Yazid Ibn
Muawiyyah, who fought against and martyred Imam Husain (a.s.),
and who was a transgressor who committed sins publicly and
announced his disbelief freely becoming a part of the renowned
poems of Ibn al-Zab’ari, which he (Yazid) recited in joy when the
severed head of Imam Husain (a.s.) was brought to him. He was the
one who ordered Muslim Ibn Aqabah to kill and plunder the people
of Medina on three occasions. During these attacks, he killed a
number of companions and the city of Medina was totally
ransacked. It was during these attacks that more than 1000 Muslim
virgins were raped and whenever a Muslim from Medina offered his
daughter in marriage, he did not guarantee her virginity saying,
‘Perhaps, she has lost her virginity during the Tragedy of Hurrah.’ It
is said that four thousand illegitimate children were born after this
incident.
Muslim, in his Saheeh, reports that the Messenger of Allah (s.a.w.a.)

warned, ‘Whoever frightens the people of Medina, Allah will
frighten him and upon him is the curse of Allah, the angels and all
1
mankind.’
Waaqedi narrates on the authority of Abdullah Ibn Hanzalah, ‘By

1
Murooj al-Zahab, vol. 3, pg. 69.
Allah! We did not visit Yazid but that we feared a stone falling on
our heads from the sky (as a divine punishment) because he was a
man who married his mothers, daughters and sisters, drank wine, did
1
not pray and he is the one who had ordered the attack on the Holy
Ka’bah.
Suyuti and others report on the authority of Nawfil Ibn Abi al-
Furaat, “I was with Umar Ibn Abd al-Aziz, when a person while
mentioning Yazid, said, ‘the chief of the faithfuls, Yazid Ibn
Muawiyyah’. On hearing this, Umar Ibn Abd al-Aziz (became
angry) and asked, ‘You call Yazid as Ameerul Momineen?’ and
2
ordered that he be whipped 20 lashes.”
It is mentioned in Al-Sawaaeq that it was said to S’ad Ibn Hassaan,

‘The Bani Umayyah claim that the caliphate is among them.’ He
retorted, ‘The sons of the blue-eyed (referring to Hind – the wife of
Abu Sufyaan) are lying. They are mere kings, nay, the worst of
kings.’
How on earth can these traditions be applied for the caliphate of

Abd al-Malik, the treacherous, the one who prohibited the Islamic
injunction of enjoining good (‫)ﺍﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ‬.
Suyuti records, ‘Among the evil deeds of Abd al-Malik was the
appointment of Hajjaaj as a governor for the Muslims and the
sahaabaa (r.a.), who was degrading and insulting them through
killings, assault, abuse and imprisonments. Indeed, he killed
innumerable sahaabaa and great taabe’een, apart from the ordinary
folks. He put a seal around the neck of Anas and other companions
1
Taarikh al-Khulafaa, pg. 209
2
Al-Sawaaeq al-Mohreqah, pg. 219, printed at Cairo; Taarikh al-Khulafaa, pg. 209, printed
at Egypt
with the intent of degrading them. May Allah not have mercy on
1
him and may Allah not forgive him.’
How on earth can these traditions be applied for a person like

Waleed Ibn Yazid Ibn Abd al-Malik, the sinner, the alcoholic and
the one who did not care for the prohibitions of Allah. He is the one
who went for Hajj to drink wine atop the Holy Ka’bah, for which he
2
received outright condemnation from the people. He is the one who
opened the Holy Quran and on seeing the verse, ‫ﺎﺭ‬‫ﻭﺍﺳﺘﻔﺘﺤﻮﺍ ﻭ ﺧﺎﺏ ﻛ ﹼﻞ ﺟﺒ‬
‫ ﻋﻨﻴﺪ‬And they asked for judgment and every insolent opposer was
3
disappointed , he flung it on the ground and shot it with an arrow,
reciting,
Are you threatening me with the (words of) insolent oppressor?
Here, I am that insolent and oppressor
When you (Quran) are brought on the Day of Gathering by your

Lord
4
Say, O Lord, Waleed has ripped me apart.
He continued to live in vulgar opulence and luxury till he was killed.
Is this the might and respect of Islam? Is this the representation of

the Messenger of Allah (s.a.w.a.)?
It is reported that when he left for Hajj, he carried along with

himself dogs in trunks, got a dome fabricated as per the size of the
1
Taarikh al-Khulafaa, pg. 220
2
Taarikh al-Khulafaa, pg. 250; Taarikh al-Tabari, vol. 7, pg. 209
3
4
Murooj al-Zahab, vol. 3, pg. 216
Ka’bah to place it on its top and carried a few trunks of wine. By

this he intended to place the dome on the Ka’bah and sit in it to
drink wine. But his advisors dissuaded him from doing so fearing
1
the wrath of the people. Waleed finally relented.
Masoodi reports on the authority of Mubarrad, ‘Waleed has recited

some poems in which he has overtly proclaimed disbelief, and while
mentioning the Prophet (s.a.w.a.), he said:
The Hashemites played with the caliphate
(Actually) neither any revelation came, nor did any Book descend
And say to Allah to stop me, my food

2
And say to Allah to stop me, my drink.
Ishaaq Ibn Muhammad al-Azraq recounts, ‘I went to Mansoor Ibn

Jahoor al-Azdi after the murder of Waleed. He had two maids from
the slave-girls of Waleed… One of them said, ‘We were among his
favorite and most respected slave-girls. He went to bed with her
(indicating to the other slave girl), when the call for the prayer
(azaan) was made. He ordered her to lead the prayers of the people
3
while she was drunk, unclean and veiled.’
Suyuti brings a narration from Musnad-e-Ahmad: There will come a

man for this nation, called Waleed, who will be more oppressive to
4
his people than Fir’aun was for his nation. Therefore, it will be
more apt to name such persons as Fir’aun than Caliphs, as they
1
Al-Kaamil fi al-Taarikh, vol. 3, pg. 394
2
3
Al-Eqd al-Fareed, vol. 2, pg. 290.
4
Taarikh al-Khulafa, pg. 251
resemble the disbelievers and the apostates more than the

companions of Hazrat Eesa (a.s.) or the chiefs of the Bani Israel.
If we so desire, we can exhaust the discussion on the likes of the

Bani Umayyah but we intend to cut it short due to fear of
prolongation. We say: How can Qazi Ayaaz be satisfied with
appointing these tyrants as the caliphs of the Messenger of Allah
(s.a.w.a.), about whom he (s.a.w.a.) has given tidings, and has
informed that they will act with guidance and that if they were not
there, the world will be destroyed with its inhabitants, and that till
they exist, the Islamic nation will continue to survive and that they
are like the chiefs (‫ )ﻧﻘﺒﺎﺀ‬of the Bani Israel.
Even more stunning is their omission of Imam Hasan (a.s.) from the
narration, despite the fact that he (a.s.) was clearly named as a caliph
in the traditions narrated from his grandfather, the Messenger of
Allah (s.a.w.a.), and the inclusion of Yazid, Moawiyah and Bani al-
Aas, whom he (s.a.w.a.) has cursed in these traditions.
And why did they not include Umar Ibn Abd al-Aziz among these
caliphs?
And as for his stubbornness in clinging on to the saying of Sahih

1
Abi Dawood, ‘The Ummah will be unanimous about them’, then it
is weak for the following reasons:
1) It is clear that an action is attributed to its subject only when

it is performed with freewill, without any force or
compulsion. So, even if we accept that the Messenger of
Allah (s.a.w.a.) has said, ‘they will be unanimous’, it only
implies the unanimity of the nation with their own freewill.
1
Tarikh al-Khulafaa, pg. 10.
Don’t you think that it is incorrect for anybody to declare

that the Islamic Ummah, including the people of Mecca,
Medina, great jurists, renowned traditionalists, companions
of the Prophet (s.a.w.a.) and the Taabein, at any given time,
was unanimous on the appointment of Yazid as the caliph of
the Muslims? But he claims that they were unanimous in this
appointment and chose him for caliphate. He also goes on to
claim the consensus of the Muslims on the caliphate of
Waleed Ibn Yazid.
2) If we rely on this theory, it will necessitate the exclusion of

Ameerul Momineen Ali Ibn Abi Taalib (a.s.) and Imam
Hasan (a.s.) from the list of the caliphs because of the
opposition of the Syrians for these two, and their unstinted
support for their enemies.
3) This portion seems to have been interpolated as it is not

found in a number of reliable and consecutive traditions
available on the subject. Therefore, there exists a strong
probability that this part ‘the Islamic Ummah will be
unanimous on all of them’ appears to have been added by the
narrator, possibly as an explanation for the tradition. Even if
we assume that this part did occur in the original tradition
and when there is a controversy between the added part and
the missing part then, as a rule, the added part is not relied
upon. The same applies here because the majority of the
traditions do not comprise of the additional part and only
Abu Dawood has narrated it.
Hence, it is incorrect and improper to disregard the many traditions,

reliable and consecutive, narrated by a group of companions like
Abdullah Ibn Masood and Jaabir Ibn Samarah and a number of
Taabein just for the sake of one narration.
So, is it wrong to impute such a probability to this statement?
4) Even if we assume that this statement is correct and found in

the original, it is limited by the other sentences found in the
numerous other traditions like, ‘all of them will act with
guidance and the true religion’, ‘if they do not exist, the
earth will be destroyed with all its inhabitants’, ‘they are like
the companions of Eesa (a.s.) and the chiefs of the Bani
Israel’, and ‘the caliphate is confined only to them’. Thus,
assuming that this statement does exist in the original, its
only correct interpretation and construction is that the
Ummah will be unanimous on the Imamat of the twelve
Imams (a.s.) and acknowledge their Caliphate after the
reappearance of Hazrat Mahdi (a.t.f.s.).
Fourth: Another interpretation of the tradition is that of Ibn Hajar in

Fath al-Baari as narrated by Suyuti in Tarikh al-Khulafaa and is as
follows: These traditions imply the existence of twelve caliphs
during the entire lifespan of Islam till the Day of Judgment, who will
act with truth, even if they will not rule in immediate succession of
each other. They support this idea with a narration reported in his
Musnad from Abi Al-Jild who said, ‘This nation will not be
destroyed till there are twelve caliphs in it. All of them will act with
guidance and the true religion. From them will be two persons from
the Ahle Bait (a.s.) of Muhammad (s.a.w.a.)…’
Explaining the statement of Ibn Hajar, Suyuti remarks, ‘Hence, from

1
the twelve caliphs, four are the rightly guided caliphs , followed by
1
Implying Abu Bakr, Umar, Usmaan and Ali (a.s.).
Hasan, Moawiyah, Ibn Zubair and Umar Ibn Abd al-Aziz, which
makes it eight. Probably, Mohtadi, the Abbasi caliph, can be added
to this list because he was amongst the Abbasi kings like Umar Ibn
Abd al-Aziz was amongst the Bani Umayyah tyrants. This was on
account of the apparently insignificant oppression of Umar Ibn Abd
al-Aziz and Mohtadi. From the remaining two, one is al-Mahdi since
he is from the progeny of Muhammad (s.a.w.a.).’ – End of Suyuti’s
statement.
I say: This view or probability is also incorrect because plenty of

traditions have confined a number of caliphs to twelve. In fact, some
of these have also explicitly mentioned the names of these caliphs,
like the narration of Ibn Masood, which rules out all possibilities of
interpretations and conjectures. Moreover, these have stated in no
uncertain terms that they will follow each other successively and
their eras will be immediately after one another.
As for the narration of Abi al-Jild, which is cited as a support for

this probability, it is rejected outright because of the notoriety of Abi
al-Jild for presenting his own views and whimsical interpretations as
traditions of the Prophet (s.a.w.a.). Therefore, his statement, ‘from
them are two men from the Ahle Bait (a.s.) of Muhammad (s.a.w.a.)’
is certainly an addition from his own side or from his source.
Otherwise, he should have reported, ‘my Ahle Bait (a.s.)’ and not
‘the Ahle Bait (a.s.) of Muhammad (s.a.w.a.).’
All this is assisted by the report available in the book of Khesaal,

through his chain of narrators that Abi Najraan reports that Abi al-
Jild has narrated to him and even taken an oath, ‘This nation will not
be destroyed till there are twelve caliphs in it. All of them will act
with guidance and true religion.’ Nowhere, in this report, has he
mentioned the additional part.
This is in addition to his view that three of them are from the Ahle
Bait (a.s.) of Muhammad (s.a.w.a.) viz. Ali, Hasan and Mahdi (a.s.)
while Abi al-Jild says, ‘Two of them will be from Ahle Bait (a.s.) of
Muhammad (s.a.w.a.).’
It is also worth mentioning that after some research concerning the

views of the scholars of rejaal, I found that Abi al-Jild, whose name
was Jailaan Ibn Farwah al-Asadi and is also called as Ibn Abi
Farwah had the habit of either saying things from his side or sourced
his knowledge from the Testaments. The author of Shamaael al-
Rasool, pg. 484, writes, ‘Abi al-Jild used to refer to the Old
Testament time and again.’ The writer of Al-Jarho wa al-Ta’deel,
vol. 2, pg. 547, tradition no. 2275, pens, ‘Abi al-Jild al-Asadi al-
Basri had command over the Old Testament and its like.’
In any case, one cannot afford to neglect or be heedless towards all

the reliable and authentic traditions that talk about the continuity of
the eras of these caliphs and the limitation of their number to twelve,
notwithstanding the other consecutive traditions in this regard. For,
if we consider this tradition to be reliable, it will necessarily require
the conformity of the two kinds of traditions. While one talks about
the consecutivity of their eras and their number being twelve, the
aforementioned limits it’s severely as is clear from these two kinds
of traditions.
Yes, many consecutive traditions prove the caliphate of these twelve

(a.s.). But to interpret it in the manner as Suyuti has done is not valid
as demonstrated in the above discussions. Moreover, if we rely on
the narration of Abi al-Jild, it will seriously limit the applications of
the traditions that emphasize on continuity of eras.
Interestingly, Suyuti too has become a victim of amnesia and
forgetfulness. For, as per his own statement, three of these caliphs

must necessarily be from the Ahle Bait (a.s.) of Muhammad
(s.a.w.a.) because Ali (a.s.) and Hasan (a.s.) are undoubtedly from
1
the Ahle Bait (a.s.) in the light of the Verse of Purification and the
clear traditions from the Messenger of Allah (s.a.w.a.). Moreover, he
has included the likes of Ibn Zubair and Moawiyah amongst those
who act with guidance.
These are absolutely disgusting and weak arguments, which show

their confusion and obscene helplessness in the exegesis of these
traditions, while turning their backs on their only and real
interpretation i.e. the twelve famous Imams (a.s.) from the Ahle Bait
(a.s.).
Fifth: It talks about the presence of this number (of caliphs) in one
time, all of them, and each one of them claims governance and
caliphate. They say: The Messenger of Allah (s.a.w.a.) has informed
us that the strangest of things will occur after him (s.a.w.a.). Of
which, is the disunity among the people after him (s.a.w.a.) in one
time concerning the twelve chiefs. This is irresistibly comical and
some of them have also rejected it, saying, ‘This view is that of the
one who is totally unaware of the methods of traditions, apart from
his ignorance of the traditions present in Bukhari, Muslim, etc. That
is, they have clearly mentioned mastership as the attributes of these
caliphs and that Islam will remain mighty and lofty…
I say: Surely, the traditions have proved that their duration will be
the duration of Islam and its survival. Thus, these traditions support
the correctness of the occultation of the twelfth amongst them, his
longevity and his prolonged life as will be seen in the numerous
1
Surah Ahzaab (33): Verse 33.
reliable traditions to follow.
Sixth: The interpretation of Ibn Taimiyyah, which states that these

Imams (a.s.) are dispersed and scattered in the Islamic Ummah.
Resurrection will not occur till they are found.
I say: It seems that they do not deem it necessary to benefit from the
actual implication of the traditions and to rely on their wordings and
their famous concepts as has been relied upon by those in the know
and the wise people. Specially when the words, with their apparent
meanings, clearly conform to the approach of the Ahle Bait (a.s.)
and their Shias. Consequently, they have said whatever wild and
absurd thought that has come in their minds in the interpretation of
these traditions. Otherwise, from where has Ibn Taimiyyah brought
such a baseless exegesis, which clearly opposes the wordings of the
traditions?
Seventh: Another interpretation is the one propounded by our

contemporaries, who tread the modern approach with the support of
the colonialists and imperialistic powers. Thus, they have drummed
up the same beat but with another drum. They consider these
traditions to be applicable for the rulers of the Muslims and whom
they have listed as follows: Abu Bakr, Umar, Usman, Ali (a.s.),
Moawiyah, Abd al-Malik followed by other kings of Bani Umayyah
till Marwan. They say: Thereafter, Imamat was transferred to the
Bani Abbas, from them is Mansoor, his son Mahdi, Haroon al-
Rashid till the end of the dynasty. They have also counted Emaad al-
Din al-Zanki, Noor al-Din and Salaah al-Din saying, ‘It does not
befit us that we be miserly regarding their rights.’
I say: Under this explanation, those called as caliphs in these

traditions are the kings and rulers of the Muslims, most of whom
acquired this position through force, coercion and domination. Their

number far exceeds the limit of twelve. When it is permitted to
apply these traditions for all the rulers and kings, regardless, then
why should we restrict ourselves to only twelve and be niggardly
about the rights of the remaining? What is the purpose of such
traditions, which are invaluable words, uttered by as holy a person
as the Messenger of Allah (s.a.w.a.)?
It is necessary for the one who has suggested this view that he
should not be niggardly and miserly of all the kings, including those
of Spain (the erstwhile Muslim dominion of Andalus), Ottoman and
even the present dictators and tyrants, whose breaches of Islamic
trusts are known to one and all.
By Allah! I do not know what to say about such writers and authors
who count themselves from the modern and civilized generation.
They say about the sunnah of the Holy Prophet (s.a.w.a.) as dictated
to them by their carnal desires, the desires of those who spend
lavishly on them from the public treasury of the Muslims and the
desires of their western imperialistic masters. These western
colonialists intend to interpret all that has come down in the Holy
Quran and the Sunnah, which demand belief in the unseen, as per
their materialistic, imperialistic and colonialist views.
There is no power and strength, except that of Allah, the High, the
Great.
Know that in reply to these absurd interpretations concerning these

prophetic traditions, we have relied only on the peculiarities derived
from them and their clear explicit meanings. We did not resort to the
other reliable and numerous traditions concerning the Imamat of the
twelve Imams (a.s.), which discuss their names and their
characteristics. Otherwise, the arguments would be much more

elaborate.
If you desire further explanation on the subject, refer to the books

written in this regard and all your doubts and misgivings will be
repelled.
And Allah is the Guide to the truth and propriety.
Conclusion
It is necessary for the researcher on the traditions of the twelve
Imams (a.s.) to know what Tabaraani has written in his al-Mo’jam
al-Kabeer. He writes, ‘…Shafi al-Asbahi narrates that I heard
Abdullah Ibn Umar say that the Messenger of Allah (s.a.w.a.) said,
‘There will be twelve caliphs after me. (The first amongst them is)
the caliph Abu Bakr al-Siddique. He will not live after me but less.
(He will be followed by) the chief of my tribe, who will live in a
praiseworthy manner and die as a martyr. He (s.a.w.a.) was asked,
‘Who is he, O Messenger of Allah (s.a.w.a.)?’ He (s.a.w.a.) replied,
‘Umar Ibn al-Khattaab.’ Then he (s.a.w.a.) turned to Usman and
prophesied, ‘Soon the people will ask you to remove the shirt with
which Allah, Mighty and Blessed be He, has clothed you. I swear by
the One in Whose hand is my life, if you remove it, you will never
1
enter paradise till a camel passes through the eye of the needle.’
He has brought the same narration with minor changes in another

2
place.
I say: Know that we will certainly not accept the one who argues
with this additional false attribution to the Messenger of Allah
(s.a.w.a.) in the guise of explaining these traditions and thereby,
attempting to legally establish the caliphate of the first three with
documentary evidence. He (Tabarani) conveniently forgot that the
1
2
Ahle Sunnah are unanimous that the Messenger of Allah (s.a.w.a.)

has not appointed the three as his caliphs and there is no document
to prove that. Undoubtedly, this is the fabrication of the Ottoman
kings and their attempts to hide the evils and distortions of Usman in
Islam, which were even repudiated by the likes of Talha, Ayesha
and Ammaar (r.a.) in the most severe manner possible, thereby
opening the door of mischief and civil war amongst the Muslims and
leading to a great unrest among the Muslims and their demanding
from Usman to apply his deeds and laws as per the Islamic Shariah.
But Usman refused to relent due to his fiscal and governmental
policies, finally resulting in his murder.
For further explanations concerning the additional and concocted

part of this tradition, we shall bring forth the discussion from two
aspects:
(a) The chain of narrators of this tradition and
(b) Text of the tradition.
(a) Chain of narrators: Among the narrators of this tradition, is a

person called as Abdullah Ibn Saaleh (exp. 222 A.H.). Regarding
him, Zahabi writes in his Tazkerah, ‘His traditions were drawn on
the scale of authenticity and were rejected due to lack of evidence.
Whatever he has narrated has been repudiated.’
Ibn Ahmad says, ‘I asked my father about him.’ He said, ‘Initially

he was firm and solid but later became corrupt and hence, he is of no
consequence.’
Saaleh Ibn Muhammad says, ‘In the view of Ibn Moeen, he was
reliable but according to me, he used to lie in traditions.’
Ibn al-Madeeni says, ‘I have rejected his traditions and do not

narrate anything from him.’
Ahmad Ibn Saaleh says, ‘He is accused and is of no consequence.’
Nisaai says, ‘He is not reliable. His tradition ‘Surely, Allah chose
my companions upon the entire universe’ is a fabricated one and
there are many who have discredited him.’
Ibn Habaan says, ‘He is a denier of traditions and narrates with

assurance that which has not been narrated by the reliable ones. He
had a neighbor whose writing was similar to that of Abdullah. He
wrote things and placed it between the writings of Abdullah, who
thought that it was his own writing and narrated from it.’
Another narrator of this tradition is Lais Ibn Sa’d (exp. 175 A.H.)
described as knowledgeable, a commentator of Quran and other
praiseworthy characteristics as has been recorded in his biography.
Like Ibn Abi Lailaa and Ibn Shabramah, Lais was amongst the
jurists of the government. He was an agent of Mansoor al-Abbasi,
the oppressive and murderous tyrant, whose oppression, rebellion,
persecution of the Shias and usurpation of the caliphate was
proclaimed publicly by the likes of Abu Hanifah, who refused to
accept his gifts, saying, ‘This is from the public treasury of the
Muslims and none has any right in it except those who fight in the
way of Allah, the needy and those who work for religion, while I am
none of these.’ Mansoor ordered his (Abu Hanifah) arrest and
whipped him till he died because of it or due to poisoning. Abu
Hanifah had willed that he should be buried in a land that has not
been usurped by the Caliph, or any of his men and workers.
But the Abbasi tyrants who followed Mansoor and were the
contemporaries of Lais, relied heavily on him. He was a very
important figure for them in Egypt and they were in need of people
like him. For, the Egyptians were the followers of Imam Ali (a.s.)
and his children, and therefore considered them to be worthier of
caliphate and leadership than the Abbasids, whose misdeeds,
bloodshed and misappropriation of public wealth, despite their non-
eligibility for caliphate and leadership of the Muslims, were
witnessed by one and all.
Lais strove to weaken the love of the Egyptians for the progeny of
the Messenger of Allah (s.a.w.a.).
The Egyptians used to disparage and detest Usman because of his

misdeeds and the unrest against Usman had arisen from Egypt.
Now, Lais began to mention the virtues and merits of Usman to the
Egyptians. Naturally, a scholar like him in a place like Egypt was a
great political hope of the government for the negation of the love of
the Ahle Bait (a.s.).
Hence, we see that as per the demands of political contingencies, no

matter was decided in Egypt but with his counsel. Thus, key affairs
like the appointment of governors and judges were decided only
after consultations with him.
Thus, Lais did not belong to the category of people like Abdullah
Ibn Saaleh who fabricated traditions or someone else used to
interpolate traditions in his writings. We do not like to accuse Lais
of fabricating traditions or deliberately narrating false ones but he
was not from those who stopped at the traditions, which they
disregarded. Nay, he believed that the Divine Text did not carry
merely an apparent meaning which could suffice. They were not
only words; rather they also had a spiritual aspect embracing proofs,
imports and reasons. Perhaps, he considered that the threat of the
Prophet (s.a.w.a.) for the one who attributed a lie to him (s.a.w.a.),
like in the famous tradition, ‘Whoever attributes a lie to me
deliberately, his seat will be surrounded with hell fire’, its esoteric is
more limited than its apparent. For, these lies do not include the
narration of a fabricated tradition attributed to him (s.a.w.a.), if done
due to political and governmental demands and general welfare.
It seems quite likely that this addition in the tradition is the

fabrication of Abdullah Ibn Saaleh and the other narrators of this
tradition. But what leads to a negative perception of Lais for a
researcher is the pompous and luxurious way in which he led his
life. It is said that he built a palatial mansion which had twenty
doors. He developed a garden in it, full of trees and flowers, whose
fragrance spread far and wide. His wardrobe constituted of a year’s
clothes and for each day he had a special dress. He never wore one
dress for two consecutive days.
Abu al-Abbas al-Sarraaj writes, ‘We were traveling with Lais from
Alexandria and he had three ships, one ship was carrying his
kitchen, another his family and third one his guest.’ There is no
doubt that at that given time in Egypt, there were many poor people,
destitute and workers who were patiently bearing severe hunger and
were even deprived of basic facilities like housing to protect them
from heat and cold. While you just read about the condition of Lais.
Even more shocking than his lifestyle, is the mode of his issuing
fatwas when the kings and those in power asked him to so. Indeed,
they have mentioned that there occurred a conversation between
Haroon and his wife, Zubaidah. Haroon said, ‘You are divorced if I
did not enter paradise’. All the jurists congregated to find a
solution for this problem, but none had the cunningness and
shrewdness to make permissible (‫ )ﺣﻼﻝ‬for the two what in their view
had become prohibited (‫)ﺣﺮﺍﻡ‬. Lais was seated at the end of the
gathering. On being asked for the solution of this problem, he
replied, ‘When the caliph dissolves the assembly, I will speak to
him.’ Accordingly, when the crowd had dispersed, Lais asked
Haroon to bring a copy of the Quran. Lais said, ‘Open the Surah
Rahmaan from the Quran and start reciting it.’ Haroon duly obliged
till he reached to the verse ‫ﺘﺎﻥ‬‫ﻪ ﺟﻨ‬‫ ﻭﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑ‬And for him who
1
fears to stand before his Lord are two gardens Lais ordered
him, ‘Stop and say, ‘By Allah! Surely, I fear the position of my
Lord’.’ Haroon did as ordered, to which Lais remarked, ‘So there
are two paradises and not just one (means your marriage with
Zubaidah is still valid and not void because you can still enter the
second paradise).’ Zubaidah, who was hearing this conversation
along with her slave-girls from behind the curtain, raised a huge roar
of applause, hand clapping and celebration. Haroon appreciated, ‘By
Allah! You are excellent’ and conferred him with rewards and
thousands of gold coins. Zubaidah too ordered the same. Haroon
also gifted him with the land of Jeezah which is the most fertile land
of Egypt.
We can’t make out anything from this jurisprudence except that it

was a trade with the laws of Allah and converting His prohibition to
permission just for the sake of acquiring the satisfaction of Haroon,
the Emperor of his time, and Zubaidah, the Empress of her era, and
not the chief of the faithfuls.
We do not understand whether or not Zubaidah could fathom the far

reaching mischievous consequences of this edict? Or whether even
1
Surah Rahmaan (55): Verse 46.
Haroon could follow its implications? Or perhaps he understood but

intended to exonerate himself from the blame of the people or just to
have Zubaidah for himself. By Allah! It is truely amazing that how
two people, one of them calls himself as the caliph of the Muslims
and the second considers himself as a jurist of the religion as well as
the government, can play and toy with the laws of Allah.
It should be clear for you that in the jurisprudence of the Ahle Bait
(a.s.) it is firmly established that divorce cannot take place unless all
its conditions are fulfilled, regardless of the fact whether these are
done in the present or are achieved in the future. Divorce takes place
with clear words and after all obligations are discharged and none
remains unexecuted.
But even on the basis of the jurisprudence of governmental sects,

there was no need to resort to such cunning mischief when the
divorce pronounced was not the third one in which the husband is
not allowed to remarry his wife till she marries somebody else. He
can return to her during the period of iddah if she is not a
menopause and did not have intercourse. But if she is a menopause,
and had intercourse, the Nikah has to be pronounced again.
Lais subscribed to the sect that believed in the occurrence of the

conditional divorce and said, ‘If the condition is not fulfilled, the
judgment of its occurrence cannot be given unless the conditions are
realized or simply the knowledge of their occurrence. In case of
doubt, they can offer to keep company of each other and conjugal
enjoyment is permissible.
Apparently, Lais did not have any solution for this religious problem
except devilish deceit whose mischief could be understood by
anybody who has little insight in the laws of the Shariah. Thus,
firstly, fear from Allah is not stronger than believing in Him because
belief is the foundation of fear. For, fear can be fruitful and
beneficial only if a person meets Allah with belief. Hence, the
acquisition of this reward is dependant on the person remaining
steadfast on his fear from Allah and that he should not let go of this
fear throughout his life.
Secondly, perhaps the tyrannical misdeeds of Haroon, his

oppression, his giving preference to himself, his relatives, his poets,
his slave-girls, his singers and his singing girls over the poor and the
downtrodden, his persecution of the Shias and throwing them behind
bars, his murder of Imam Kazim (a.s.), the greatest personality of his
time, etc. were all legal and valid in the eyes of Lais.
Meanwhile, Haroon was the first caliph from the Bani Abbas to play
1
chess and he was the first to give high regard and respect to the
2
singers.
Sawli writes: Haroon left behind properties worth one billion dinars
while his cattle and other stocks exceeded one billion and fifteen
3
thousand dinars. In one gathering, he gifted Ishaaq al-Mosuli with
4
two hundred thousand dinars.
This is apart from the fact as to what the people witnessed of his
tyranny and oppression and absolute lack of fear from Allah. So,
what was the point in making him take this oath that he feared Allah
except to obtain the satisfaction of Haroon and his wife? May Allah
not forgive the one who plays with His laws in this manner! Allah,
1
Tarikh al-Khulafa, pg. 295
2
3
4
the Almighty, declares in the Holy Quran,
‫ﻦ‬‫ ﺃﹶﻡ ﻣ‬‫ﺮ‬‫ﻴ‬‫ﺎ ِﺭ ﺧ‬‫ﻳ ﹾﻠﻘﹶﻰ ﻓِﻲ ﺍﻟﻨ‬ ‫ﻦ‬‫ﺎ ﹶﺃ ﹶﻓﻤ‬‫ﻴﻨ‬ ‫ﻋ ﹶﻠ‬ ‫ﻮ ﹶﻥ‬ ‫ﺨ ﹶﻔ‬
 ‫ﻳ‬ ‫ﺎ ﻟﹶﺎ‬‫ﺎﺗِﻨ‬‫ﻭ ﹶﻥ ﻓِﻲ ﺁﻳ‬‫ﺤﺪ‬
ِ ‫ﻳ ﹾﻠ‬ ‫ﻦ‬ ‫ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ‬
‫ﲑ‬
‫ﺼ‬
ِ ‫ﺑ‬ ‫ﻤﻠﹸﻮ ﹶﻥ‬ ‫ﻌ‬ ‫ﺗ‬ ‫ﺎ‬‫ ِﺑﻤ‬‫ﻧﻪ‬‫ﻢ ِﺇ‬ ‫ﺘ‬‫ﺎ ِﺷ ﹾﺌ‬‫ﻤﻠﹸﻮﺍ ﻣ‬ ‫ﻋ‬ ‫ﻣ ِﺔ ﺍ‬ ‫ﺎ‬‫ﻡ ﺍﹾﻟ ِﻘﻴ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﺎ‬‫ﻳ ﹾﺄﺗِﻲ ﺁ ِﻣﻨ‬
Surely they who deviate from the right way concerning Our
communications are not hidden from Us. What! is he then who
is cast into the fire better, or he who comes safe on the day of
1
resurrection? Do what you like, surely He sees what you do.
It should be known that this was not the first violation in Islam since
such apostasy and attempts at legitimizing the prohibitions were not
confined to Lais. Rather, it was the approach of all the official jurists
who strove to lend propriety to the actions of the rulers.
Salafi in his book Tuyuriyyaat, an account of the history of the

caliphs, narrates on the authority of Ibn al-Mubarak, ‘When Rashid
became the caliph, he intended to acquire a slave-girl of Mahdi. He
made his intentions known to her. She responded, ‘It is not proper
for you because your father slept with me.’ But he was passionately
infatuated with her. Hence, he sent across his problem to Abu
Yusuf, asking for the solution. Abu Yusuf replied, ‘O Ameerul
Momineen! It is not necessary to rely on the statement of a slave-girl
and even if it is true, don’t testify her statement.’ Ibn al-Mubarak
notes, ‘I don’t know who is more shocking; this man, who soaks his
hands in the blood of the Muslims and their wealth, refuses to
restrain himself from the concubine of his own father; or this Islamic
ummah which inclines itself towards such chief of the faithful; or
this jurist who declares, ‘rape the wife of your father, let loose your
1
Surah Fusselat (40): Verse 40.
1
desire and let me take the blame for it.’
I say: He did not restrain himself from the concubine of his father,
who was prohibited for him, despite being surrounded by hundreds
of mates who were even more beautiful and better than her but he
did not have patience to keep away from what Allah had prohibited.
He referred to the jurists of his government only to procure a pretext
and justification before the people in this regard.
Abdullah Ibn Yusuf and Ishaaq Ibn Raahwayh also issued similar
edicts and Haroon rewarded the latter with a hundred thousand
dirhams.
This was about Lais who is one of the narrators of this tradition.
The third narrator of this tradition is Khaled Ibn Yazid al-Jamhi al-
Misri. Regarding him, the author of ‘al-Jarho wa al-Ta’deel’ writes,
‘I asked my father about him’, he replied, ‘He is unknown (‫’)ﳎﻬﻮﻝ‬.’
The fourth narrator is Saeed Ibn Abi Hilaal, about whom Ahmad
writes, ‘He could not follow what he has mixed in the traditions.’
The fifth narrator is Rabeeah Ibn Saif and he is the one who made
known the word of Ibn Ayyaash, the third century scholar that he
made additions in his traditions. Thus, Rabeeah is also derided
because he committed a number of mistakes and had many
detractors. Nisaai too has deemed him to be weak.
The sixth narrator of this tradition is Abdullah Ibn Amr. I don’t

think there is any need for introduction about him and his father
because both belonged to the rebellious group and quite a few verses
1
of the Holy Quran about hypocrisy were revealed concerning them.

But it appears that this addition is not the fabrication of Ibn Amr,
rather it is attributed to him. Allah knows the best.
This is the state of the chain of narrators of this tradition. In other

words, as you must have observed, they are extremely weak and
unreliable. It is clear that political factors made them interpolate lies
and fabrications in the tradition.
(b) Text of the Tradition: I don’t think anybody who bears little
insight in history and the life of Usman, with whom none of the
companions of the Messenger of Allah (s.a.w.a.) were satisfied
except the Bani Marwan, Bani Umayyah and their henchmen, will
accept that Allah, the Wise, the Cognizant of the conditions of His
servants, has enrobed him. And that if he discards this robe, he will
not enter paradise. For, Usman was the weak and miserable
sycophant, who gave preference to the likes of Hakam and Marwan
over the esteemed companions of the Prophet (s.a.w.a.). He was the
one with whom Marwan played till he became his rabble, dragging
him wherever he pleased. Can anyone ever imagine that Allah, the
High, places the cloak of caliphate on such a person and then
threatens him that if he removes it, he will not enter paradise?
Sayed Qutb writes: It was a misfortune that Usman reached to the

caliphate while he was weak and indecisive in Islamic resolve. He
lacked the steadfastness to withstand the cunningness of Marwan
and the conspiracies of Umayyah after him. He granted from the
public treasury two hundred thousand dirhams to his son-in-law
Haaris Ibn al-Hakam on his wedding day. Such instances abound in
Usman’s life. Like, one day he gave Zubair six hundred thousand
dirhams, Talhah two hundred thousand dirhams and presented
Marwan Ibn al-Hakam with one-fifth of all land taxes of Africa.
Sayed Qutb quotes Masoodi, ‘The day Usman was murdered, he left
behind with his treasure one hundred and fifty thousand dinars (gold
coins), one million dirhams (silver coins), his estates in the valleys
of Quraa, Hunain, etc. valued up to one hundred thousand dinars and
1
plenty of camels and war-horses.
We do not intend to extend the discussion concerning the criticism

of Usman and his misdeeds. We have only mentioned what we have
done to inform a just person that to attribute such statements to the
Messenger of Allah (s.a.w.a.) that Allah has placed the cloak of the
people’s leadership on Usman, is an insult to the elevated status of
Prophethood. Allah, the Wise, the Pure is free from such blunders
and is Higher than what the unjust attribute to Him, a great lie.
Finally, the easier way out and the best proof that this part is an
addition, fabricated in the tradition is its absence in the literature of
reliable books. Thus, we see No’maani, who is Tabaraani’s
contemporary, narrates the same tradition as follows: Muhammad
Ibn Usman reports to us on the authority of Ahmad Ibn Abi
Khaisamah from Yahya Ibn Moeen, from Abdullah Ibn Saleh, from
Lais, from Sa’d, from Khaled Ibn Yazid, from Saeed Ibn Ali al-
Hilal, from Rabiah Ibn Saif who narrates: We were with Shafee al-
Asbahee when he said, ‘I heard Abdullah Ibn Amr say, ‘There will
2
be twelve caliphs after me.’
1
2
Al-Ghaibah al-No’maani, pg. 104, Chap. 4, Tr. No. 34; Ghaibah of Shaykh, pg. 89; Al-
Insaaf, Tr. No. 190; Behaar al-Anwaar, vol. 36, pg. 237, Chap. 41, Tr. No. 30; Al-
Manaaqeb of Ibn Shahr Al-Aashob, vol. 1, pg. 291.
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78. Saheeh al-Bukhaari Abu Abdillah Muhammad Ibn Ismaael

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81. Sefaat al-Shiah Abu Jafar Muhammad Ibn Ali Ibn al-
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96. Faraaed al-Simtain Shaykh al-Islam Sadr al-Deen Ibraheem

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98. Fasl al-Khetaab Khwajah Muhammad Paarsaa
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Amaan Fi Madh-e- Bahaaee (exp. 1031 A.H.)
Saaheb al-Zamaan
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101. Al-Fehrist Ibn Nadeem
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103. Al-Qaul al-

Mukhtasar
104. Al-Kaafi Abu Salaah al-Halabi
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106. Al-Kaamil Fi al- Izz al-Deen Abu al-Hasan Ali Ibn Abi al-
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107. Kitaab Sulaym Ibn Abu Sadeq Sulaym Ibn Qais al-Hilaali
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108. Kashf al-Astaar Muhaddis al-Noori (exp. 1320 A.H.)
109. Kashf al-Haqq (al- Ameer Muhammad Sadeq Ibn Sayyed

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Isfahaani (exp. 1272 A.H.)
110. Kashf al-Ghummah Abu al-Fath Ali Ibn Eesa al-Erbeli

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111. Kashf al-Yaqeen Fi Allamah Hilli (exp. 726 A.H.)

Fazaael Ameeril
Momineen (a.s.)
112. Kefaayah al-Asar Abu al-Qasim Ali Ibn Muhammad al-

Khazzaaz al-Raazi al-Qummi, from the
students of Shaykh Saduq (a.r.)
113. Kefaayah al- Mir Muhammad Ibn Muhammad Mir

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a contemporary of Allamah Majlisi (a.r.)
114. Kamaal al-Deen Abu Jafar Muhammad Ibn Ali Ibn al-
115. Kanz al-Ummaal Alaa al-Deen Ali Ibn Hesaam al-Deen,

famous as al-Muttaqi al-Hindi (exp. 975
A.H.)
116. Al-Lawaame’ al- Miqdad Ibn Abdullah al-Suyuri al-Hilli

Ilaahiyyah (exp. 826A.H.)
117. Lawaame’ Saaheb Mulla Muhammad Taqi al-Majlisi (the

Qaraani father of Allamah Majlisi)
118. Lawaame’ al-Uqool Shaykh Zia al-Deen Ahmad Ibn Mustafa

(Fi Sharh Raamooz al- Al-Kamooshkhaanei (exp. 1311 A.H.)
Ahaadis
119. Meah Manqebah Ibn Shaazaan, a fifth century scholar
120. Mutashaabeh al- Rasheed al-Deen Muhammad Ibn Ali Ibn

Quran Wa Shahr Aashob al-Sarvi al-Mazandarani
Mukhtalefohu (exp. 583 A.H.)
121. Al-Majaalis al- Sayyed Ameen al-Aameli

Saniyyah
122. Majma’ al-Bahrain Shaykh Fakhr al-Deen al-Turaihi (exp.

1085 A.H.)
123. Majma’ al-Bayaan Ameen al-Islam Abu Ali Fazl Ibn Hasan
Ibn Fazl al-Tabarsi (exp. 548 A.H.)
124. Majma’ al- Al-Haithami (exp. 807 A.H.)

Zawaaed
125. Al-Mahalli Ibn Hazm
126. Al-Mahaasin Abu Jafar Ahmad Ibn Muhammad Ibn

Khaled al-Barqi (exp. 274 or 280 A.H.)
127. Al-Muhtazar Husain Ibn Sulayman al-Hilli, a student

of al-Shaheed al-Awwal
128. Mukhtasar Saheeh Haafiz Zaki al-Deen al-Munzeri al-
308 ....................................................................................................... Bibliography
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129. Miraat al-Uqool Allamah Muhammad Baqer Majlisi (exp.

1111 A.H.)
130. Muruj al-Zahab Masoodi (exp. 346 A.H.)
131. Al-Masaael al- Shaykh Mufeed (exp. 413)

Jaaroodiyyah
132. Al-Masaael al- Fakhruddin al-Raazi

Khamsoon
133. Al-Mustadrak Alaa Abu Abdillah Muhammad Ibn Abdullah,

Al-Sahihain famous as Haakem Neshapuri (exp. 405
A.H.)
134.Musnad Abi
Awaanah
135. Musnad Abi Ya’laa Haafez Ahmad Ibn Ali al-Tamimi (exp.
al-Mosuli 307 A.H.)
136. Musnad Ahmad Abu Abdillah Ahmad Ibn Muhammad

Ibn Hanbal al-Shaibaani al-Mirvazi (exp.
241 A.H.)
137. Al-Musnad Haafez Abu Bakr Abdullah Ibn Zubair

al-Hameedi (exp. 219 A.H.)
138. Musnad Tayaalesi
139. Mashaareqo Haafez Rajab al-Barsi
Anwaar al-Yaqeen
140. Misbaah al- Shaykh al-Tusi (exp. 460 A.H.)

Mutahajjid
141. Misbaah al- Shaykh Taqi Al-Deen Ibraheem al-

Kaf’ami Kaf’ami (exp. 905 A.H.)
142. Al-Mataaleb al- Ibn Hajar al-Asqalaani (exp. 852 A.H.)

Aaliyah Be Zawaaed al-
Masaaneed al-
Samaaniyyah
143. Ma’ani al-Akhbaar Abu Jafar Muhammad Ibn Ali Ibn al-
144. Al-Mo’tabar Al-Muhaqqeq al-Hilli (exp. 676 A.H.)
145. Al-Mo’jam al- Haafez al-Tabaraani (exp. 360 A.H.)

Awsat
146. Al-Mo’jam al- Haafez al-Tabaraani (exp. 360 A.H.)

Kabeer
147. Maqaaleed al- Ahmad Muhammad Shakir

Kunooz (Fi Sharh
Musnad)
148. Muqtazab al-Asar Ahmad Ibn Ubaidullah Ibn Ayyaash al-

Jawhari (exp. 401 A.H.)
149. Maqtal al-Husain Haafez al-Muwaffaq Ibn Ahmad al-

Makki al-Hanafi, famous as Akhtab
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Khwarazm (exp. 568 A.H.)
150. Al-Malaahem Ibn al-Munaadi
151. Al-Malaahem Wa Razi al-Deen Abu al-Qasim Ali Ibn

al-Fetan Moosa Ibn Jafar Ibn Muhammad Ibn
Taawoos al-Hasani al-Husaini (exp. 664
A.H.)
152. Munaar al-Hudaa Al-Muhaddith al-Shaykh Ali al-Bahraani

(he finished writing this book in 1295
A.H.)
153. Al-Manaaqeb Rasheed al-Deen Muhammad Ibn Ali Ibn

Shahr Aashob al-Sarvi al-Mazandarani
(exp. 583 A.H.)
154. Mukhtasar Basaaer

al-Darajaat
155. Muntakhab Kanz Alaa al-Deen Ali Ibn Hesaam al-Deen,

al-Ummaal famous as al-Muttaqi al-Hindi (exp. 975
A.H.)
156. Man laa Yahzorohu Abu Jafar Muhammad Ibn Ali Ibn al-
al-Faqih Husain Shaykh al-Saduq (exp. 381 A.H.)
157. Mohij al-Da’waat Sayyed Ibn Taawoos (exp. 664 A.H.)
158. Mawaddah al- Sayyed Ali Ibn Shahab al-Husaini, a

Qurba resident of India (exp. 786 A.H.)
159. Al-Naafe’ Yawm Al-Faazel al-Miqdad

al-Hashr Fi Sharh al-
Baab al-Haadi Ashar
160. Al-Najm al-Saaqib Muhaddis al-Noori (exp. 1320 A.H.)
161. Al-Nukat al- Shaykh Mufeed (exp. 413 A.H.)

E’teqaadiyyah
162. Al-Nehaayah Fi Ibn al-Aseer (exp. 606 A.H.)

Ghareeb al-Hadis Wa al-
Asar
163. Nehaayah al- Haafez Abu al-Fida Ibn Kathir al-

Bedaayah Wa al- Demeshqi (exp. 774)
Nehaayah
164. Nahj al-Balagha Shareef Sayyed Razi (exp. 404 A.H.)
165. Al-Nawaader Mulla Mohsin Faiz al-Kashani (exp.

1091 A.H.)
166. Al-Hidaayah Al-Husain Ibn Hamadaan
167. Al-Waafi Mulla Mohsin Faiz al-Kashani (exp.

1091 A.H.)
168. Yanaabi al- Shaykh Sulaiman Ibn Shaykh Ibraheem,

Mawaddah famous as Khwajah Kelaan al-Husaini
al-Balkhi al-Qunduzi al-Hanafi (exp.
1294 A.H.)
169. Al-Yaqeen Fi Razi al-Deen Ibn Taawoos (exp. 664

Imrah al-Momineen A.H.)
(a.s.)
Muntakhab al-Asar
(Vol. I)
By
Ayatullah Lutfullah Saafi Golpaygani
Translated by
Dr. Shabeeb Rizvi

Twleve Imams (A.s.)

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Muntakhab al-Asar (vol. 1) ......................................................................................

Blessings of Allah be on you, O Saaheb al-Amr, help me and

and weaken them.

Muslims certainly did not fall in their present state of social

Yes, the Messenger of Islam (s.a.w.a.) informed, “Nothing takes you

Surely the traditions comprise of what man needs. Hence, it is

Indeed the philosophers differed in their views on creation and

views of the philosophers and did not deliberate on issues prohibited

It is not our case whether it is possible or not to reconcile between

sages (whose steadfastness on their path and their reliance in their

Had it not been for a group of single minded devoted scholars of

Briefly, these self-styled intellectuals transformed the entire scenario

It has come to bring an end to life on earth by the establishment of a

Today humanity has lost faith in all materialist schools and

O Muslims! Be grateful for this great bounty and don’t be negligent

Be careful from becoming apostates concerning the signs of Allah

Therefore, ponder over the oceans of these divine sciences and

O you who believe! be careful of (your duty to) Allah and be

The Traditions about the Twelve Caliphs

From the traditions which the knowledge of every researcher and

Undoubtedly, this is a subject worth deliberation, research and

Here, with the strength and power of Allah, we shall attempt to

These traditions have been classified in groups as per their topics

1. Those traditions that talk only about numbers and the

2. Those traditions that are an addendum to it (All of them will

3. Those traditions that suggest that these caliphs will be equal

4. Here we have explained the traditions by dividing them in a

a. Traditions that establish that these caliphs will be from the

b. Traditions which prove that the last of them is Mahdi

c. Traditions which inform that the first amongst them is Ali

d. Traditions which establish that nine amongst these caliphs

e. Traditions which suggest that the ninth of these nine will be

f. Traditions, and there are many of them, that explain their

It should be borne in mind that quite often amongst these numerous

The reader should know that:

1. We have not brought out these traditions to investigate them

2. This is the first volume of this voluminous book concerning

‫ﻢ‬ ‫ﺎ ِﻣ ِﻬ‬‫ﺱ ِﺑِﺈﻣ‬

On that day We will call every people with their Imam1

‫ﺎ ٍﺩ‬‫ﻮ ٍﻡ ﻫ‬ ‫ﻭِﻟﻜﹸ ﱢﻞ ﹶﻗ‬ ‫ﻨﺬِﺭ‬‫ﺖ ﻣ‬

His Holiness Ayatullah Lutfullah Saafi Golpaygani

TRADITIONS THAT DENOTE THE

1. Musnad-e-Tayalesi1: Jaaber Ibn Samarah says that I heard the

2. Musnad-e-Tayalesi2: Jaaber Ibn Samarah says, ‘I heard the

3. Al Fetan3: Jaaber Ibn Samarah says that the Messenger of Allah

4. Musnad-e-Ahmad4: Jaaber Ibn Samarah says, ‘I heard the

will happen?’ He (s.a.w.a.) said: “Then there will be turmoil

5. Musnad-e-Ahmad1: Jaaber Ibn Samarah says, ‘I heard the

6. Musnad-e-Ahmad2: Jaaber Ibn Samarah al-Sewaaee says, ‘I

7. Musnad-e-Ahmad3: Jaaber Ibn Samarah al-Sewaaee says, ‘I

8. Musnad-e-Ahmad4: Jaaber Ibn Samarah al-Sewaaee says, ‘The

9. Musnad-e-Ahmad1: Jaaber Ibn Samarah narrates that the

10. Musnad-e-Ahmad2: Jaaber Ibn Samarah narrates that the

11. Musnad-e-Ahmad3: Jaaber Ibn Samarah says that I and my

12. Musnad-e-Ahmad4: Jaaber Ibn Samarah says, ‘The Messenger

13. Musnad-e-Ahmad1: Jaaber Ibn Samarah says I heard the

14. Musnad-e-Ahmad2: Aamir Ibn Sa’d narrates that I asked Jaaber

15. Musnad-e-Ahmad3: Jaaber Ibn Samarah says that the Holy

19. Sahih al-Muslim3: Jaaber Ibn Samarah says, ‘I heard the