Raziq o Khaliq Through God’s Delegation

Summary:

Some of the religious speakers belonging to 12 Imami Shias, have been emphasising the following points:

1. Raziq (provider) is only Allah^-azwj and one should not ask for ‘sustenance’ from anyone else including Masomeen^-asws;
2. Only Allah^-azwj Creates and is the ‘Khaliq’ (the creator) and only Allah^-azwj kills (takes the soul) and therefore those Ahadith which suggest otherwise (that Masomeen^-asws possess these attributes) are fabricated and should be rejected;

A famous sermon of Amir-ul-Momineen^-asws (see Appendix I) is usually presented in the support of their above statements.  However, in the sermon, Amir-ul-Momineen^-asws (Imam Ali^-asws Ibn Abi Talib^-asws) has defined the Attributes of Allah^-azwj, as Raziq, the One^-azwj who Creates and Takes Away life, which is true and there is no disagreement among Muslims on these statements.  Ali Amir-ul-Momineen^-asws has clarified this when asked who takes away the life, angels^-as, angel of death^-as or Allah^-azwj as in the Holy Quran all of three scenarios are mentioned (39:42, 32:11, 22:75), Imam^-asws replied: Allah^-azwj is so Elevated and Magnificent that it is inappropriate that He^-azwj would Himself^-azwj perform such tasks, therefore He^-azwj refers those tasks to Himself^-azwj which are conducted by His angels and His Prophets^-as, on His^-azwj behalf as they act purely on His^-azwj instructions (Hadith ref. to follow).

These days, in the speeches and statements of some religious figures statements from the sermon are taken out of context in order to harmonise 12 Imami Shias beliefs with those of the followers of the ‘Wahabi’ Muslim sect.

When we look at the Holy Quran and Ahadith, we find that Allah^-azwj has Made Mohammed^-saww and the Pure (Tahir) Progeny of Mohammed^-saww as a means to approach Him^-azwj (Wasila) and has Given them^-asws Powers, through delegation, so they^-as act in accordance with the Desire (Mashiya) of Allah^-azwj as and when it is required, e.g.,

حَدَّثَنَا مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ رُفَيْدٍ مَوْلَى ابْنِ هُبَيْرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِذَا رَأَيْتَ الْقَائِمَ أَعْطَى رَجُلًا مِائَةَ أَلْفٍ وَ أَعْطَى آخَرَ دِرْهَماً فَلَا يَكْبُرْ فِي صَدْرِكَ فَإِنَّ الْأَمْرَ مُفَوَّضٌ إِلَيْهِ‏

It is narrated to us by Muhammad Bin Khalid Al Tayalisy, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy, from Rufeyd a slave of Ibn Hubeyra who said,

Abu Abdullah^-asws said: ‘When you see Al-Qaim^-asws giving one hundred thousand to a man and giving one Dirham to another, do not dislike it in your chest for the Command (of Allah^-azwj) has been Delegated to him^-asws.’[1]

But why did Allah^-azwj Delegate to Rasool Allah^-saww?

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اللَّهِ ع يَقُولَانِ‏ إِنَّ اللَّهَ فَوَّضَ إِلَى نَبِيِّهِ أَمْرَ خَلْقِهِ لِيَنْظُرَ كَيْفَ طَاعَتُهُمْ ثُمَّ تَلَا هَذِهِ الْآيَةَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

It is narrated to us by Ahmad Bin Muhammad, from Al Hajjal, from Sa’alba, from Zurara who said,

‘I heard Abu Ja’far^-asws and Abu Abdullah^-asws both saying: ‘Allah^-azwj Delegated to His^-azwj Prophet^-saww, the matters of His^-azwj creatures to see how their obedience would be.’ Then he^-asws recited this Verse: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].’[2]

Did Allah^-azwj Delegate to Rasool Allah^-saww some things and not others? The 6^th Imam^-asws condemned whoever believes that Allah^-azwj Imposed any restriction and repeated twice that the delegation was on everything!

حَدَّثَنَا بَعْضُ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ قَالَ: قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ إِنَّ رَسُولَ اللَّهِ ص كَانَ يُفَوَّضُ إِلَيْهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ إِلَى سُلَيْمَانَ مُلْكَهُ فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏

It is narrated to us by one of his companions, from Muhammad Bin Al Hassan, from Ali Bin Al Numan, from Ibn Muskan, from Ismail Bin Abdul Aziz who said,

‘Ja’far^-asws Bin Muhammad^-asws said to me: ‘It had been Authorised to Rasool-Allah^-saww. Allah^-azwj Blessed and Exalted had Delegated His^-azwj Kingdom to Suleyman^-as. He^-saww Said: This is Our Gift, so either confer or withhold, without a Reckoning [38:39].

وَ إِنَّ اللَّهَ فَوَّضَ إِلَى مُحَمَّدٍ نَبِيِّهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

‘‘Allah^-azwj had Authorised to His^-azwj Prophet^-saww, Muhammad^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].’

فَقَالَ رَجُلٌ إِنَّمَا كَانَ رَسُولُ اللَّهِ ص مُفَوَّضاً إِلَيْهِ فِي الزَّرْعِ وَ الضَّرْعِ فَلَوَى جَعْفَرٌ ع عَنْهُ عُنُقَهُ مُغْضَباً فَقَالَ فِي كُلِّ شَيْ‏ءٍ وَ اللَّهِ فِي كُلِّ شَيْ‏ءٍ

‘A man said, ‘But rather, Rasool-Allah^-saww, it was Delegated to him^-saww regarding the cultivation and the farming.’ (Imam) Ja’far^-asws turned his^-asws neck away from him in anger, and said: ’Regarding all things! By Allah^-azwj! Regarding all things!’’[3]

Can others Khalq (create) besides Allah^-azwj? With the permission of Allah^-azwj, yes, e.g.,

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {110}

‘When Allah will Say: ‘O Isa son of Maryam! Remember My Favour upon you and upon your mother, when I Strengthened you with the Holy Spirit. You spoke to the people in the cradle and when of old age, and when I Taught you the Book and the Wisdom, and the Torah and the Evangel; and when you created from the clay like the form of the bird with My Permission, and you blew into it (soul), so it became a bird by My Permission; and you cured the blind and the leper by My Permission; and when you extracted the dead by My Permission, and when I Refrained the Children of Israel from you when you came to them with the clear proofs, so those who committed Kufr from them said, ‘Surely this is nothing but clear sorcery!’ [5:110].

The Chief of Prophets, Prophet Muhammed^-saww, was merited over the previous Prophets^-as, in every respect, e.g.,

فقال: يا امة محمد ما تركتم لنبي درجة ولا لمرسل فضيلة إلا نحلتموها نبيكم فهل تجيبوني عما أسألكم عنه، فكاع القوم عنه. فقال علي بن أبي طالب عليه السلام: نعم، ما أعطى الله عزوجل نبيا درجة ولا مرسلا فضيلة إلا وقد جمعها لمحمد صلى الله عليه وآله وزاد محمدا صلى الله عليه وآله على الانبياء أضعافا مضاعفة

(In a lengthy Hadith a Jew said), ‘O community of Muhammad^-saww! You do not leave any rank of a Prophet^-saww nor any Messenger^-as you load it on your Prophet^-saww. So, will you be answering me about what I ask about?’ The people cringed from him. (Imam) Ali^–asws Bin Abu Talib^-asws said: ‘Yes. Allah^-azwj Mighty and Majestic did not Give any Prophet^-as nor a Messenger^-as any merit except and He^-azwj has Gathered it for Muhammad^-saww, and increased Muhammad^-saww upon the Prophets^-as with an additional multiple… (an extract)’[4]

عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ بَعْضَ قُرَيْشٍ قَالَ لِرَسُولِ اللَّهِ ص بِأَيِّ شَيْ‏ءٍ سَبَقْتَ الْأَنْبِيَاءَ وَ فُضِّلْتَ عَلَيْهِمْ وَ أَنْتَ‏ بُعِثْتَ‏ آخِرَهُمْ‏ وَ خَاتَمَهُمْ‏

Al-Sa’ig, from Ahmad Al Hamdany, from Ja’far Bin Ubeydullah, from Ibn Mahboub from Salih Bin Sahl,

From Abu Abdullah^-asws having said: ‘One of the Quraysh said to Rasool-Allah^-saww, ‘By which thing did you^-saww precede the Prophets^-as and are merited upon them, although you^-saww were Sent at the end of them^-as and their^-as last one?’

قَالَ إِنِّي كُنْتُ أَوَّلَ مَنْ أَقَرَّ بِرَبِّي جَلَّ جَلَالُهُ وَ أَوَّلَ مَنْ أَجَابَ حَيْثُ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ‏ وَ أَشْهَدَهُمْ‏ عَلى‏ أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏ فَكُنْتُ أَوَّلَ نَبِيٍّ قَالَ بَلَى فَسَبَقْتُهُمْ إِلَى الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَ‏[5]

‘He^-saww said: ‘I^-saww was the first one to acknowledge my^-saww Lord^-azwj, Majestic is His^-azwj Majesty, and the first one to answer when Allah^-azwj Took the Covenant of the Prophets^-as, and Made them bear witness upon themselves^-as: “Am I not your Lord?” They said, ‘Yes, we testify.’ [7:172]. So, I^-saww was the first one to say, ‘Yes,’ thus I^-saww preceded them with the acceptance with Allah^-azwj Mighty and Majestic.’’[6]

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنِ الْحَضْرَمِيِّ عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا تَكَامَلَتِ النُّبُوَّةُ لِنَبِيٍّ فِي الْأَظِلَّةِ حَتَّى عُرِضَتْ عَلَيْهِ وَلَايَتِي وَ وَلَايَةُ أَهْلِ بَيْتِي وَ مَثُلُوا لَهُ فَأَقَرُّوا بِطَاعَتِهِمْ وَ وَلَايَتِهِمْ‏

It is narrated to us by Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ibn Ameyra, from Al Hazramy, from Huzeyfa Bin Aseyd who said,

Rasool-Allah^-saww said: ‘The Prophet-hood of a Prophets^-as was not completed in the (realm of the) particles until it was presented to him^-as, my^-saww Wilayah and Wilayah of People^-asws of my^-saww Household, and they^-asws were resembled for him^-as, so he^-as (had to) acknowledge with obeying them^-asws and being in their^-asws Wilayah.’[7]

Can we ask Masomeen^-asws for our needs? Yes, we have been given permission, e.g., (see the article in the link below)

Asking Masoomeen(asws) For Needs | Hubeali

Finally, we present two Ahadith (which are presented later), 12^th Imam^-ajfj says:

فَأَمَّا الْأَئِمَّةُ ع فَإِنَّهُمْ يَسْأَلُونَ اللَّهَ تَعَالَى فَيَخْلُقُ وَ يسأله [يَسْأَلُونَهُ‏] فَيَرْزُقُ إِيجَاباً لِمَسْأَلَتِهِمْ وَ إِعْظَاماً لِحَقِّهِمْ‏

As for the Imams^-asws, they^-asws are asking Allah^-azwj the Exalted, so He^-azwj Creates, and they^-asws are asking Him^-azwj, so He^-azwj Sustains in answer to their^-asws asking, and in Reverence to their^-asws rights’’.[8]

الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِيَّاكُمْ وَ الْغُلُوَّ فِينَا قُولُوا إِنَّا عَبِيدٌ مَرْبُوبُونَ وَ قُولُوا فِي فَضْلِنَا مَا شِئْتُمْ‏.

(The book) ‘Al-Khisaal’ – ‘The four hundred (Ahadith)’ – Amir-ul-Momineen^-asws said: ‘Beware of the exaggeration regarding us^-asws. Say we^-asws are servants and being Nourished (by Allah^-azwj), and say in our^-asws merits whatever you so desire to’.[9]

فَقَالَ يَا إِسْمَاعِيلُ لَا تَرْفَعِ الْبِنَاءَ فَوْقَ طَاقَتِهِ فَيَنْهَدِمَ اجْعَلُونَا مَخْلُوقِينَ وَ قُولُوا فِينَا مَا شِئْتُمْ فَلَنْ تَبْلُغُوا

In a lengthy Hadith 6^th Imam^-asws said: ‘O Ismail! Do not raise the building above its strength for it would collapse. Make us^-asws to be created beings and say regarding us^-asws whatever you so desire to, for you will never reach’ (an extract). [10]

Introduction:

In this short article, we provide some Holy Verses and Ahadith to refute their (some Mullahs’) superficial and political propaganda – which, for sure, cannot be substantiated when considering the doctrine of 12 Imami Shia Islam.

We take these two points, one after the other and refute the propaganda of those who are trying to alter the centuries-old 12 Imami Shia beliefs under the political agenda of ‘itihad ban ul Muslameen (unity among the Muslims) promoted by the wilayah-e-faqih (governance of the jurists). Before we go any further, it is essential to confine our words to the words of Ahl Al-Bayt^-asws without addition or omission to the words of Ahadith, e.g.‏,

وَ إِنَّ قَوْماً يَقُولُونَ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا نَبْرَأُ إِلَى اللَّهِ مِنْهُمْ نَبْرَأُ إِلَى اللَّهِ مِنْهُمْ

(Abu Abdullah^-asws said in a lengthy Hadith): And if a group were to say regarding us^-asws what we^-asws are not saying regarding ourselves^-asws, we^-asws disavow to Allah^-azwj from them, we^-asws disavow to Allah^-azwj from them!’’[11]

Who is Raziq?

Allah^-azwj is the ‘خَيْرُ الرَّازِقِينَ’ (Khair ul Raziqeen– the best among the providers), as mentioned in several Holy Verses in the Quran (e.g., 5:114. 15:20, 22:58, 23:72, 34:39 and 62:11)[12].  Also  ‘أَحْسَنُ ٱلْخَـٰلِقِينَ’ Ahsen ul Khalakeen (23:14, 37:125).[13]

The supplications found in the Ahadith mostly start with ‘Allah Huma’ (O Allah^-azwj) as taught by the Masomeen^-asws. The above two topics we will discuss, one after the other, so how do we ask for the ‘Rizq’ (sustenance)?  Indeed, through supplications!

Can we make a ‘Wasila’ (an intermediary) to ask for our needs? From a Shia perspective: Yes!

Also, can one ask for Rizq from Allah^-azwj as well as from Masomeen^-asws? Yes, let’s move on and address these questions in the following paragraphs.

In the Holy Quran, we find:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ {355:}

O you who believe! Fear Allah and seek the intermediary to Him and strive hard in His Way, perhaps you would be successful [5:35]

ابن شهر آشوب، قال: قال أمير المؤمنين (عليه السلام) في قوله تعالى: وَ ابْتَغُوا إِلَيْهِ الْوَسِيلَةَ: «أنا وسيلته

Ibn Shehr Ashub who said,

Amir-Al-Momineen^-asws said regarding the Words of the High and seek the intermediary to Him [5:35]: ‘I^-asws am His^-azwj intermediary (وسيلته).’[14]

Similarly, there are several Holy Verses, which allow for the ‘Wasila’ (intermediary), e.g., 2:255, 4:64, 20:109, 21:28, 34:23, 43:86, and 53:6.

Can one ask for Rizq from Allah^-azwj as well as from Masomeen^-asws?

Here we present a Hadith from Imam Jafar-e-Sadiq^-asws, when Abu Hanifa objected to him^-asws for thanking Rasool-Allah^-saww along with Allah^-azwj after eating food.

كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ ذَكَرَ أَنَّ أَبَا حَنِيفَةَ أَكَلَ طَعَاماً مَعَ الْإِمَامِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَلَمَّا رَفَعَ ع يَدَهُ مِنْ أَكْلِهِ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ اللَّهُمَّ إِنَّ هَذَا مِنْكَ وَ مِنْ رَسُولِكَ فَقَالَ أَبُو حَنِيفَةَ يَا أَبَا عَبْدِ اللَّهِ أَ جَعَلْتَ مَعَ اللَّهِ شَرِيكاً فَقَالَ لَهُ وَيْلَكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ  وَ يَقُولُ فِي مَوْضِعٍ آخَرَ وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ فَقَالَ أَبُو حَنِيفَةَ وَ اللَّهِ لَكَأَنِّي مَا قَرَأْتُهُمَا قَطُّ مِنْ كِتَابِ اللَّهِ وَ لَا سَمِعْتُهُمَا إِلَّا فِي هَذَا الْوَقْتِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع بَلَى قَدْ قَرَأْتَهُمَا وَ سَمِعْتَهُمَا وَ لَكِنَّ اللَّهَ تَعَالَى أَنْزَلَ فِيكَ وَ فِي أَشْبَاهِكَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُها وَ قَالَ كَلَّا بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُون[15]

It is written in Kanzul Fawaid by Karajaki that once Imam Jafar-e-Sadiq^-asws was eating food with Abu Hanifa and after finishing, Imam Jafar-e-Sadiq^-asws expressed gratitude like this: “I thank Allah^-azwj who is the Sustainer of all worlds, O Allah^-azwj this was a blessing from You^-azwj as well as from Your Prophet^-saww.”

Upon hearing this Abu Hanifa said: “O Abu AbdAllah^-asws! You have included ‘someone else’ along with Allah^-azwj.”

Imam Jafar-e-Sadiq^-asws replied: “Be Careful! Allah^-azwj Says in His Book : “If only they had been content with what Allah and His Messenger had given them, and had said, ‘Sufficient unto us is Allah! Allah and His Messenger will soon give us out of their Kindness (9:59)[16]

“And at another place Allah^-azwj Says : ‘And they only stayed in opposition because Allah and His Messenger enriched them out of His grace…(9:74)[17]’

After listening to these Verses from Imam Jafar-e-Sadiq^-asws, Abu Hanifa said: “By Allah^-azwj! It seems I have never read or heard someone reciting these Verses of the Holy Quran before.”

Imam Jafar-e-Sadiq^-asws said: “No, it’s not like this! You have not only heard these Verses before but also have read them.  However, Allah^-azwj Says for you and people like you : ‘Will they then not meditate on the Qur’an, or are there locks on the hearts (47:24)?’ and Says : ‘Nay, but that which they have earned is rust upon their hearts (83:14)[18].’[19]

The Wasila (Intermediatory):

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ عَنْ مَرْوَانَ بْنِ صَبَّاحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَ صَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَ جَعَلَنَا عَيْنَهُ فِي عِبَادِهِ وَ لِسَانَهُ النَّاطِقَ فِي خَلْقِهِ وَ يَدَهُ الْمَبْسُوطَةَ عَلَى عِبَادِهِ بِالرَّأْفَةِ وَ الرَّحْمَةِ وَ وَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَ بَابَهُ الَّذِي يَدُلُّ عَلَيْهِ وَ خُزَّانَهُ فِي سَمَائِهِ وَ أَرْضِهِ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Al Haysam Bin Abdullah, from Marwan Bin Sabbah who said,

Abu Abdullah^-asws said: ‘Allah^-azwj Created us^-asws, and Made us^-asws to His^-azwj Door which He^-azwj can come to, and His^-azwj Treasurers in His^-azwj sky and His^-azwj earth.

بِنَا أَثْمَرَتِ الْأَشْجَارُ وَ أَيْنَعَتِ الثِّمَارُ وَ جَرَتِ الْأَنْهَارُ وَ بِنَا يَنْزِلُ غَيْثُ السَّمَاءِ وَ يَنْبُتُ عُشْبُ الْأَرْضِ وَ بِعِبَادَتِنَا عُبِدَ اللَّهُ وَ لَوْ لَا نَحْنُ مَا عُبِدَ اللَّهُ

‘Due to us^-asws the trees are bearing fruit and the fruits are ripening, and the rivers are flowing, and due to us^-asws descend the rains of the sky and the vegetation of the earth is growing, and due to our^-asws worshipping Allah^-azwj. And, had it not been for us^-asws, Allah^-azwj would not be worshipped… (an extract)’[20]

There are several Verses in Holy Quran where use of ‘Wasila/Tawassul’ has been suggested and applied. We present some of those below.

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ (355:)

O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper.

اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

There are several other Verses which suggest use of ‘Wasillah,’ i.e.

On that day shall no intercession avail except of him whom the Beneficent God allows and whose word He is pleased with. (20:109)

And intercession will not avail aught with Him except of him whom He permits. (34:23)

And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses. (53:26)

…And they do not intercede except for him whom He approves… (21:28)

And those whom they call upon besides Him have no authority for intercession, but he who bears witness of the truth and they know (him). (43:86)

We did not send a messenger but that he should be obeyed by Allah’s permission; and had they, when they had done injustice to themselves, come to you and asked Allah’s forgiveness; and the messenger (also) had asked pardon for them, surely, they would have found Allah oft-returning, merciful. (4:64)

Thus, it has been made clear that the presence of the Prophet of Allah^-saww has been a way for the people to seek forgiveness (through him^-asws).

Holy Verses and a detailed Hadith related to Wasila are included in the Appendix II.

We also believe that Masomeen^-asws are alive and are watching, listening and guiding us, unlike some Muslim sects who consider them^-asws like themselves.  Hence we supplicate to them^-asws, whereas they^-asws are non-existent for those Muslims.  It’s another topic, here we only take one example:

Masomeen^-asws are ‘Hazir o Nazir’ (present and watching):

We say in Ziarat-e-Imam^-asws:

أنتم نورنا و أنتم جاهنا أوقات صلاتنا و عصمتنا بكم

‘You^-asws are the elevated Noor which is surrounding us when we offer Salat and through you^-asws is our salvation.’[21]

Masomeen^-asws are not ‘لِغَيْرِ اللَّه’ ‘Ghair Allah’ (Appointed other than Allah^-azwj)[22]:

Anything supplication directed towards ‘Ghair Allah’ (anyone who is not appointed by Allah^-azwj will not be accepted, however, Masomeen^-asws are not ‘Ghair Allah,’ as they^-asws are His^-azwj Representatives, Doors and are Charged with Divine Duties – to be performed on behalf of Allah^-azwj.

فَجَعَلْتَهُمْ مَعَادِنَ لِكَلِمَاتِكَ وَ أَرْكَاناً لِتَوْحِيدِكَ وَ آيَاتِكَ وَ مَقَامَاتِكَ الَّتِي لَا تَعْطِيلَ لَهَا فِي كُلِّ مَكَانٍ يَعْرِفُكَ بِهَا مَنْ عَرَفَكَ لَا فَرْقَ بَيْنَكَ وَ بَيْنَهَا إِلَّا أَنَّهُمْ عِبَادُكَ وَ خَلْقُكَ فَتْقُهَا وَ رَتْقُهَا بِيَدِكَ بَدْؤُهَا مِنْكَ وَ عَوْدُهَا إِلَيْكَ أَعْضَادٌ وَ أَشْهَادٌ وَ مُنَاةٌ وَ أَزْوَادٌ وَ حَفَظَةٌ

In a blessed letter (Touqi Mubarak), Imam-e-Zamana^-ajfj, says: ‘O Allah^-azwj! You^-azwj Made them^-asws mines for Your^-azwj Words and Pillars for Your^-azwj Oneness, Your^-azwj signs, and Your^-azwj Stations that cannot be nullified in every place. Whoever knows You^-azwj will know You^-azwj by them^-asws. There is no difference between You^-azwj and them except that they^-asws are Your^-azwj servants and Your^-azwj creation. Their^-asws beginning is from You^-azwj and their^-asws return is to You^-azwj! (They^-asws are) supporters, and witnesses, and Chosen ones^-asws, and (giver of) provisions, and protectors![23]

The latter concept ‘Khaliq’ (creator) is the task of Allah^-azwj, or to whom Allah^-azwj delegates (the task of creation), which will become further clear in the following section.

‘Khaliq’ is Allah^-azwj, and Whoever is Given His^-azwj Permission:

Of course, Allah^-azwj is the ‘Maalik and Khaliq’ (Master- Who Creates and Kills).  Allah^-azwj is so Mighty and Majestic to Carry-Out small and large tasks by Himself^-azwj – so Allah^-azwj has Created Angels and Employed Messengers^-as to Perform and Convey various assignments. The rationale behind these assignments is as per His^-azwj ‘Mashiya’ (Desire/Decision). Allah^-azwj has Bestowed these abilities to His^-azwj Chosen People^-as/Angels^-as, who, when needed, have demonstrated the qualities of ‘creating, bringing back to life and taking away life’ as per the Wish of and on behalf of Allah^-azwj.

This fact is revealed in the Qur’an:

As a Messenger to the tribe of Israel, saying: “I have brought you a sign from your Lord. I will create the shape of a bird out of clay for you and then breathe into it and it will be a bird by God’s permission…” (Surah Al ‘Imran, 49)

Remember when God said, “Jesus, son of Mary, remember My blessing to you and to your mother when I reinforced you with the Purest Spirit so that you could speak to people in the cradle and when you were fully grown; and when I taught you the Book and Wisdom, and the Torah and the Gospel; and when you created a bird-shape out of clay by My permission, and then breathed into it and it became a bird by My permission…” (Surat al-Ma’ida, 110)

The bird comes to life through the hands of Prophet Isa^-as while in the ‘Service’ of Allah^-azwj.  As an example, we quote one Hadith:

عن أبان بن تغلب، قال: سئل أبو عبد الله (عليه السلام): هل كان عيسى بن مريم أحيى أحدا بعد موته حتى كان له أكل و رزق و مدة و ولد؟ فقال: «نعم، إنه كان له صديق مؤاخ له في الله، و كان عيسى يمر به فينزل عليه، و إن عيسى غاب عنه حينا ثم مر به ليسلم عليه، فخرجت إليه أمه لتسلم عليه، فسألها عنه، فقالت أمه: مات، يا رسول الله. فقال لها: أ تحبين أن تريه، قالت: نعم، قال لها: إذا كان غدا أتيتك حتى أحييه لك بإذن الله تعالى

From Aban Bin Tablugh who said,

Abu Abdullah^-asws was asked, ‘Did Isa^-as Bin Maryam^-as ever revive a dead one to the extent that he ate, and for a term and had children?’ He^-asws said: ‘Yes, there was a friend of his^-as whom he^-as had established brotherhood with for the Sake of Allah^-azwj. And Isa^-as used to pass by him and stay with him. Isa^-as was absent for a while, then passed by his house and greeted him. Therefore, his mother came out to return the greeting. He^-as asked about him. So his mother said, ‘He died, O Rasool^-as of Allah^-azwj.’ He^-as said to her: ‘Would you like to see him (again)?’ She said, ‘Yes.’ He^-as said to her: ‘I^-as shall come to you tomorrow and revive him by the Permission of Allah^-azwj.’

فلما كان من الغد أتاها، فقال لها: انطلقي معي إلى قبره، فانطلقا حتى أتيا قبره، فوقف عيسى (عليه السلام) ثم دعا الله فانفرج القبر، و خرج ابنها حيا، فلما رأته امه و رآها بكيا فرحمهما عيسى (عليه السلام) فقال له: أ تحب أن تبقى مع أمك في الدنيا؟ قال: يا رسول الله، بأكل و برزق و مدة، أو بغير مدة و لا رزق و لا أكل؟ فقال له عيسى: بل برزق و أكل و مدة، تعمر عشرين سنة، و تزوج و يولد لك قال: فنعم إذن. فدفعه عيسى (عليه السلام) إلى أمه، فعاش عشرين سنة و ولد له

When it was the next day, he^-as came to her and said: ‘Come with me to his grave.’ So she went with him^-as until she came to his grave. Prophet Isa^-as paused, then supplicated to Allah^-azwj. The grave split open and her son came out alive. So, when his mother saw him, and he saw her, they cried. Isa^-as felt merciful to the both of them, so he^-as said to him: ‘Would you like to remain with your mother in the world?’ He said, ‘O Rasool^-as of Allah^-azwj! (Would that be) with the eating, and the sustenance, and a term, or without a term, nor sustenance, nor eating?’ So Isa^-as said to him: ‘But, (it would be) with the sustenance, and eating, and a term. You shall live for twenty years, and get married, and there would be children for you.’ He said, ‘Yes, then.’ So Isa^-as handed him over to his mother, and he lived for twenty years, and had children.’[24]

A similar example mentions the Prophet Abraham^-as when birds are resurrected upon calling them subsequent to killing and scattering their body parts:

When Abraham said, “My Lord, show me how You bring the dead to life.” He asked, “Do you not then believe?” He replied, “Indeed I do! But so that my heart may be at peace.” He said, “Take four birds and train them to yourself. Then put a part of them on each mountain and call to them; they will come rushing to you. Know that God is Almighty, All-Wise.” (Surat al-Baqara, 260)

Similarly, in a long sermon of Amir-ul-Momineen^-asws in reply to a non-believer’s questions on the Holy Quran, when he alleged that there are many contradictions in the Holy Quran: (He said), in some places (in the Holy Quran) Allah^-azwj Says I^-azwj ‘Take Back’ life whereas in other places (in Quran, Allah^-azwj) Says: the Angel of Death takes back life and in another place Allah^-azwj Says My^-azwj Angels take back life.  We only present the reply of Amir-ul-Momineen^-asws, the complete sermon (with Arabic text) is given elsewhere, see the link below:

http://hubeali.com/articles/Questions-of-Zanadiqa-on-Quran.pdf

Amir-ul-Momineen^-asws said. ‘I^-asws would like to give an explanation to your questions.  One cannot do any good except after getting inspiration from Allah^-azwj.  I fully rely (Tawakkal) on Him^-azwj, seek His^-azwj blessings and all those who seek nobility turn towards Him^-azwj.

‘Allah^-azwj Says:  Allah Takes back life at the time of their death (39:42). [25]

‘And Says: The Angel of Death takes life away from you (32:11),[26] and our Prophets^-as take life away.  And those are the righteous who meet their death by the hands of our Angels ^-as.  And also, those who are killed by the Angels^-as are those who have indulged themselves in inappropriate matters.

‘Thus, Allah^-azwj is so Elevated and Magnificent that it is inappropriate that He^-azwj would Himself perform such tasks, therefore He^-azwj refers those tasks to Himself^-azwj which are conducted by His angels and His Prophets^-as, on His^-azwj behalf as they act purely on His^-azwj instructions.  Thus, Allah^-azwj has Decided to create, among His creations some Angels^-as and Messengers^-as, and for whom Allah^-azwj Says:

‘Thus a devotee’s soul will be taken away by the kind angels whereas a sinner’s soul is removed by the angels of wrath (22:75).[27]  Both Angels of Blessings and Wrath are helpers of ‘Malakul Moat’ (The Angel of Death).  They just carry out Allah^-azwj’s Commands, thus their actions are referred to as His^-azwj actions.  As other Angels’ actions are the actions of Angel of Death, similarly, the work of Angel of Death is the work of Allah^-azwj because it is Him^-azwj who chooses the means to bring death onto someone, or to stop it or to extend life and/or gives the rewards or the punishment. Indeed, the tasks of His^-azwj trustees are His^-azwj tasks.  As Allah^-azwj Says:

‘You would never desire for until and unless Allah wants it (76:30),[28] And Says: Who carried out ‘Amal-ul-Salay’[29] is a Momin[30] (21:94).  Thus, do not be disobedient in the striving of the good deeds.  And also Says: ‘He who repented, accepted ‘Eman,’ carried out ‘Amal-e-Salay’ (righteous deed) and thus found ‘Guidance,’ will be forgiven.’

(An Extract from a long sermon of Amir-ul-Momineen^-asws, see the complete one http://hubeali.com/articles/Questions-of-Zanadiqa-on-Quran.pdf)[31]

Explanation on Prophet^-saww and Imams^-asws Creating and Sustaining:

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ قَالَ وَجَدْتُ فِي نَوَادِرِ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا وَ اللَّهِ مَا فَوَّضَ اللَّهُ إِلَى أَحَدٍ مِنْ خَلْقِهِ إِلَّا إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِلَى الْأَئِمَّةِ قَالَ عَزَّ وَ جَلَّ إِنَّا أَنْزَلْنا إِلَيْكَ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ اللَّهُ وَ هِيَ جَارِيَةٌ فِي الْأَوْصِيَاءِ ( عليهم السلام )

Muhammad Bin Yahya, from Muhammad Bin Al Hassan who said, ‘I found in the miscellaneous (Ahadeeth reported by) Muhammad Bin Sinan, from Abdullah Bin Sinan who said,

‘Abu Abdullah^-asws said: ‘No, by Allah^-azwj! Allah^-azwj did not Delegate to anyone from His^-azwj creatures except to Rasool-Allah^-saww and to the Imams^-asws. Allah^-azwj Mighty and Majestic Said [4:105] Surely, We have Revealed the Book to you with the Truth that you may judge between people by means of that which Allah has Shown you, and it flows among the successors^-asws’.[32]

بصائر الدرجات الْحَسَنُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ‏ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ رَجُلٌ عَنِ الْإِمَامِ‏ فَوَّضَ اللَّهُ إِلَيْهِ كَمَا فَوَّضَ إِلَى سُلَيْمَانَ فَقَالَ نَعَمْ

(The book) ‘Basaair Al-Darajaat’ – Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham, from Abdul Samad Bin Bashir, from Abdullah Bin Suleyman,

From Abu Abdullah^-asws, he (the narrator) said, ‘A man asked him^-asws about the Imams^-asws, ‘Does Allah^-azwj Delegate to him^-asws just as He^-azwj had Delegated to Suleyman^-as?’ He^-asws said: ‘Yes.’

فَهُمُ الْعُلَمَاءُ وَ لَيْسَ يَسْمَعُ شَيْئاً مِنَ الْأَلْسُنِ‏ إِلَّا عَرَفَهُ نَاجٍ أَوْ هَالِكٌ فَلِذَلِكَ يُجِيبُهُمْ بِالَّذِي يُجِيبُهُمْ بِهِ‏

(Imam^-asws replied to the other two questioners with different answers, and said:) ‘The Imam^-asws are the scholars, and doesn’t hear anything from the tongues except he^-asws recognises him whether he is a saved one or a destroyed one. So, due to that, he^-asws answers them with that which he^-asws answers them with…’ (an extract).[33]

حَدَّثَنَا الْحَجَّالُ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنِ ابْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ أَدَّبَ نَبِيَّهُ عَلَى أَدَبِهِ فَلَمَّا انْتَهَى بِهِ إِلَى مَا أَرَادَ قَالَ لَهُ‏ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ‏

It is narrated to us by Al Hajjal, from Al Hassan Bin Al Husayn Al Luluie, from Ibn Sinan, from Is’haq Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Educated His^-azwj Prophet^-saww upon His^-azwj Education. When he^-saww ended up to what He^-azwj Wanted, He^-azwj Said to him^-saww: And you are upon magnificent morals [68:4].

فَفَوَّضَ إِلَيْهِ دِينَهُ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ إِنَّ اللَّهَ فَرَضَ فِي الْقُرْآنِ وَ لَمْ يَقْسِمْ لِلْجَدِّ شَيْئاً وَ إِنَّ رَسُولَ اللَّهِ ص أَطْعَمَهُ السُّدُسَ فَأَجَازَ اللَّهُ لَهُ

‘He^-azwj Delegated His^-azwj Religion to him^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Allah^-azwj Obligated (inheritances) in the Quran and did not Apportion anything for the grandfather, and Rasool-Allah^-saww fed him the one-sixth, and Allah^-azwj Allowed him^-saww.

وَ إِنَّ اللَّهَ حَرَّمَ الْخَمْرَ بِعَيْنِهَا وَ حَرَّمَ رَسُولُ اللَّهِ ص كُلَّ مُسْكِرٍ فَأَجَازَ اللَّهُ لَهُ ذَلِكَ وَ ذَلِكَ قَوْلُ اللَّهِ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏

‘Allah^-azwj Prohibited the wine in particular, and Rasool-Allah^-saww prohibited every intoxicant, and Allah^-azwj Allowed that for him^-saww, and that is the Word of Allah^-azwj: This is Our Gift, so either confer or withhold, without a Reckoning [38:39].’’[34]

حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَمَّنْ رَوَاهُ عَنْ عَبْدِ اللَّهِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ أَدَّبَ مُحَمَّداً ص تَأْدِيباً فَفَوَّضَ إِلَيْهِ الْأَمْرَ وَ قَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ كَانَ مِمَّا أَمَرَهُ اللَّهُ فِي كِتَابِهِ فَرَائِضَ الصُّلْبِ وَ فَرَضَ رَسُولُ اللَّهِ ص لِلْجَدِّ فَأَجَازَ اللَّهُ ذَلِكَ لَهُ‏

It is narrated to us by Muhammad Bin Isa, from Al Nazar Bin Suweyd, from Abdullah Bin Suleyman, from the one who reported it, from Abdullah Suleyman,

From Abu Ja’far^-asws having said: ‘Allah^-azwj Educated Muhammad^-saww with an education, and Authorised the affairs to him^-saww, and Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7], and it was from what Allah^-azwj had Commanded him^-saww in His^-azwj Book the Obligatory (rights) of the lineages, and Rasool-Allah^-saww obligated for the grandfather, and Allah^-azwj Allowed that for him^-saww.’[35]

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَعْطَى اللَّهُ نَبِيّاً شَيْئاً إِلَّا وَ قَدْ أَعْطَاهُ مُحَمَّداً ص قَالَ لِسُلَيْمَانَ بْنِ دَاوُدَ ع‏ فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏ وَ قَالَ لِمُحَمَّدٍ ص‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

It is narrated by Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ali Bin Al Numan, from Ibn Muskan, from Al Moalla Bin Khunays,

From Abu Abdullah^-asws having said: ‘Allah^-azwj did not Give any Prophet^-as anything except and He^-azwj Gave it to Muhammad^-saww. He^-azwj Said to Suleyman Bin Dawood^-as: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He^-azwj Said to Muhammad^-saww: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].’[36]

Ahadith related with our conduct with those who deny it are included in the Appendix IV.

Allah^-azwj did not restrict His^-azwj Prophet^-saww in any way regarding delegation

حَدَّثَنَا بَعْضُ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْعَزِيزِ قَالَ: قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ إِنَّ رَسُولَ اللَّهِ ص كَانَ يُفَوَّضُ إِلَيْهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ إِلَى سُلَيْمَانَ مُلْكَهُ فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏

It is narrated to us by one of his companions, from Muhammad Bin Al Hassan, from Ali Bin Al Numan, from Ibn Muskan, from Ismail Bin Abdul Aziz who said,

‘Ja’far^-asws Bin Muhammad^-asws said to me: ‘It had been Authorised to Rasool-Allah^-saww. Allah^-azwj Blessed and Exalted had Delegated His^-azwj Kingdom to Suleyman^-as. He^-saww Said: This is Our Gift, so either confer or withhold, without a Reckoning [38:39].

وَ إِنَّ اللَّهَ فَوَّضَ إِلَى مُحَمَّدٍ نَبِيِّهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

‘‘Allah^-azwj had Authorised to His^-azwj Prophet^-saww, Muhammad^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].’

فَقَالَ رَجُلٌ إِنَّمَا كَانَ رَسُولُ اللَّهِ ص مُفَوَّضاً إِلَيْهِ فِي الزَّرْعِ وَ الضَّرْعِ فَلَوَى جَعْفَرٌ ع عَنْهُ عُنُقَهُ مُغْضَباً فَقَالَ فِي كُلِّ شَيْ‏ءٍ وَ اللَّهِ فِي كُلِّ شَيْ‏ءٍ

‘A man said, ‘But rather, Rasool-Allah^-saww, it was Delegated to him^-saww regarding the cultivation and the farming.’ Ja’far^-asws turned his^-asws neck away from him in anger, and said: ’Regarding all things! By Allah^-azwj! Regarding all things!’’[37]

Whatever was Delegated to Rasool Allah^-saww so is Delegated to Imams^-asws

حَدَّثَنَا ابْنُ يَزِيدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ اللَّهُ إِلَى رَسُولِهِ فَقَدْ فَوَّضَهُ إِلَيْنَا

It is narrated to us by Ibn Yazeed, from Ahmad Bin Al Hassan Bin Ziyad, from Muhammad Bin Al Hassan Al Maysami, from his father,

From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj Educated His^-azwj Rasool^-saww until He^-azwj Established him^-saww upon what He^-azwj Wanted, the Delegated to him^-saww, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. So, whatever Allah^-azwj had Delegated to His^-azwj Rasool^-saww, so He^-azwj has Delegated it to us^-asws.’’[38]

فَقَالَ يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ فَوَّضَ إِلَى دَاوُدَ ع أَمْرَ مُلْكِهِ فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏ وَ فَوَّضَ إِلَى مُحَمَّدٍ ص أَمْرَ دِينِهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ إِلَى الْأَئِمَّةِ مِنَّا وَ إِلَيْنَا مَا فَوَّضَ/ إِلَى مُحَمَّدٍ ص فَلَا تَجْزَعْ

Abu Abd Allah^-asws said: ‘O Ibn Asheym! Allah^-azwj Authorised to Dawood^-as the affairs of His^-azwj Kingdom: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He^-azwj Authorised the matters of His^-azwj Religion to Muhammad^-saww. He^-saww Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Allah^-azwj Blessed and Exalted Authorised to the Imams^-asws from us^-asws, and to us^-asws is whatever He^-azwj had Authorised to Muhammad^-saww, so do not be alarmed…’ (an extract).[39]

حَدَّثَنَا صائر الدرجات أَحْمَدُ بْنُ مُوسَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ أَدَّبَ نَبِيَّهُ عَلَى مَحَبَّتِهِ فَقَالَ‏ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ‏ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ قَالَ‏ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏

It is narrated to us by Ahmad Bin Musa, from Ali Bin Ismail, from Safwan, from Aasim Bin Humeyd, from Abu Is’haq,

From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj Educated His^-azwj Prophet^-saww upon His^-azwj Love: And you are upon magnificent morals [68:4], then Delegating to him^-saww, so He^-azwj Said; ‘And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7], and Said: There is one who obeys the Rasool, so he has obeyed Allah, [4:80].’

قَالَ ثُمَّ قَالَ وَ إِنَّ نَبِيَّ اللَّهِ فَوَّضَ إِلَى عَلِيٍّ وَ ائْتَمَنَهُ فَسَلَّمْتُمْ وَ جَحَدَ النَّاسُ وَ اللَّهِ لَحَسْبُكُمْ أَنْ تَقُولُوا إِذَا قُلْنَا وَ تَصْمُتُوا إِذَا صَمَتْنَا وَ نَحْنُ فِيمَا بَيْنَكُمْ وَ بَيْنَ اللَّهِ فَمَا جَعَلَ اللَّهُ لِأَحَدٍ مِنْ خَيْرٍ فِي خِلَافِ أَمْرِنَا

‘Then he^-asws said: ‘And surely, the Prophet^-saww of Allah^-azwj delegated to Ali^-asws and entrusted him^-asws. You (Shias) submitted and the people rejected, and Allah^-azwj will Suffice you all, if you speak when we^-asws speak, and you are silent when we^-asws are silent, and we^-asws are in between you and Allah^-azwj. Allah^-azwj has not Made any good to be for anyone in opposition to our^-asws instructions.’[40]

قَالَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏

Abu Ja’far^-asws said: ‘Then He^-azwj Authorised to him^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7] There is one who obeys the Rasool, so he has obeyed Allah, [4:80].

وَ إِنَّ رَسُولَ اللَّهِ ص فَوَّضَ إِلَى عَلِيٍّ وَ ائْتَمَنَهُ فَسَلَّمْتُمْ وَ جَحَدَ النَّاسُ وَ نَحْنُ فِيمَا بَيْنَكُمْ وَ بَيْنَ اللَّهِ مَا جَعَلَ اللَّهُ لِأَحَدٍ مِنْ خَيْرٍ فِي خِلَافِهِ

‘Rasool-Allah^-saww authorised to Ali^-asws and entrusted him^-asws. You (Shias) submitted, and the people rejected, and we^-asws are in what is between you and Allah^-azwj. Allah^-azwj has not Made anything good to be for anyone in opposing Him^-azwj.’[41]

The Reason behind the disagreement among Believers regarding the Delegation:

There are, however, some Ahadith reported in the secondary sources (mainly reported by Sheikh Sadooq, who did not believe in the Ismah (infallibility of Masomeen^-asws)[42] which some scholars take and build their beliefs upon but are clearly against the primary sources of Ahadith, presented earlier, see for example[43]:

عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَاسِرٍ الْخَادِمِ قَالَ: قُلْتُ لِلرِّضَا ع مَا تَقُولُ فِي التَّفْوِيضِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَوَّضَ إِلَى نَبِيِّهِ ص أَمْرَ دِينِهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَأَمَّا الْخَلْقَ وَ الرِّزْقَ فَلَا

(The book) Uyoon Akhbar Al-Reza^-asws – Majaylawiya, from Ali, from his father, from Yasser Al Khadim who said,

‘I said to Al-Reza^-asws, ‘What are you^-asws saying regarding the delegation?’ He^-asws said: Allah^-azwj Blessed and Exalted Delegated to His^-azwj Prophet^-saww, the matter of His^-azwj Religion, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. As for the creation and the sustenance, so no’.

ثُمَّ قَالَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَالِقُ كُلِّ شَيْ‏ءٍ وَ هُوَ يَقُولُ عَزَّ وَ جَلَ‏ الَّذِي‏ خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَفْعَلُ مِنْ ذلِكُمْ مِنْ شَيْ‏ءٍ سُبْحانَهُ وَ تَعالى‏ عَمَّا يُشْرِكُونَ

Then he^-asws said: ‘Allah^-azwj Mighty and Majestic is Creator of all things and the Mighty and Majestic is Saying: Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. Is there anyone from your associate-gods who can do anything from that? Glorious is He, and Exalted from what they are associating [30:40]’’.[44]

The 12^th Imam^-ajfj, was consulted when two groups of believers were in disagreement regarding the delegation:

الإحتجاج أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ الدَّلَّالُ الْقُمِّيُّ قَالَ: اخْتَلَفَ جَمَاعَةٌ مِنَ الشِّيعَةِ فِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ إِلَى الْأَئِمَّةِ ع أَنْ يَخْلُقُوا وَ يَرْزُقُوا فَقَالَ قَوْمٌ هَذَا مُحَالٌ لَا يَجُوزُ عَلَى اللَّهِ عَزَّ وَ جَلَّ لِأَنَّ الْأَجْسَامَ لَا يَقْدِرُ عَلَى خَلْقِهَا غَيْرُ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ آخَرُونَ بَلِ اللَّهُ عَزَّ وَ جَلَّ أَقْدَرَ الْأَئِمَّةَ عَلَى ذَلِكَ وَ فَوَّضَ إِلَيْهِمْ فَخَلَقُوا وَ رَزَقُوا

(The book) ‘Al-Ihtijaj’ – Abu Al Hassan Ali Bin Ahmad Al Dallal Al Qummi said,

‘A group from the Shias differed in that Allah^-azwj Mighty and Majestic has Delegated to the Imams^-asws that they^-asws create and they sustain. A group said, ‘This is impossible! It is not allowed upon Allah^-azwj Majestic because the bodies are not able upon creating apart from Allah^-azwj Mighty and Majestic!’ And others said, ‘But Allah^-azwj Mighty and Majestic has Enabled the Imams^-asws upon that and Delegated to them, so they^-asws are creating and sustaining’.

وَ تَنَازَعُوا فِي ذَلِكَ تَنَازُعاً شَدِيداً فَقَالَ قَائِلٌ مَا بَالُكُمْ لَا تَرْجِعُونَ إِلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُثْمَانَ فَتَسْأَلُونَهُ عَنْ ذَلِكَ لِيُوضِحَ لَكُمُ الْحَقَّ فِيهِ فَإِنَّهُ الطَّرِيقُ إِلَى صَاحِبِ الْأَمْرِ فَرَضِيَتِ الْجَمَاعَةُ بِأَبِي جَعْفَرٍ وَ سَلَّمَتْ وَ أَجَابَتْ إِلَى قَوْلِهِ فَكَتَبُوا الْمَسْأَلَةَ وَ أَنْفَذُوهَا إِلَيْهِ

And they contended regarding that with severe contention. A speaker said, ‘What is the matter with you all you are not referring it to Abu Ja’far Muhammad Bin Usman and ask him about that, for him to place the truth for you regarding it? Surely, he is the path to the Master of the Time (Al-Qaim^-asws)’. So the community agreed with Abu Ja’far and submitted and answered to his words. They wrote the issue to him and sent it to him.

فَخَرَجَ إِلَيْهِمْ مِنْ جِهَتِهِ تَوْقِيعٌ نُسْخَتُهُ إِنَّ اللَّهَ تَعَالَى هُوَ الَّذِي خَلَقَ الْأَجْسَامَ وَ قَسَمَ الْأَرْزَاقَ لِأَنَّهُ لَيْسَ بِجِسْمٍ وَ لَا حَالٍّ فِي جِسْمٍ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ

A signed letter came to them his (Al-Qaim^-asws’s) direction, its script was: ‘Allah^-azwj the Exalted, He^-azwj is the One^-azwj Who Creates the bodies and Distributes the sustenance, because He^-azwj isn’t with a body nor does He^-azwj permeated into a body, There isn’t anything like Him, and He is the Hearing, the Seeing [42:11].

فَأَمَّا الْأَئِمَّةُ ع فَإِنَّهُمْ يَسْأَلُونَ اللَّهَ تَعَالَى فَيَخْلُقُ وَ يسأله [يَسْأَلُونَهُ‏] فَيَرْزُقُ إِيجَاباً لِمَسْأَلَتِهِمْ وَ إِعْظَاماً لِحَقِّهِمْ‏

As for the Imams^-asws, they^-asws are asking Allah^-azwj the Exalted, so He^-azwj Creates, and they^-asws are asking Him^-azwj, so He^-azwj Sustains/Provides in answer to their^-asws asking, and in Reverence to their^-asws rights’’.[45]

The Hadith reported by Sheikh Saduq may have resulted because Imams^-asws have replied to the questioners as per their intentions and beliefs, e.g.,

بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَلِيِّ بْنِ صَامِتٍ عَنْ أُدَيْمِ بْنِ الْحُرِّ قَالَ أُدَيْمٌ‏ سَأَلَهُ مُوسَى بْنُ أَشْيَمَ يَعْنِي أَبَا عَبْدِ اللَّهِ ع عَنْ آيَةٍ مِنْ كِتَابِ اللَّهِ فَخَبَّرَهُ بِهَا فَلَمْ يَبْرَحْ حَتَّى دَخَلَ رَجُلٌ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَهُ

(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al Nazar Bin Suweyd, from Ali Bin Samit, from Udeym Bin Al Hurr, Dueym said,

‘Musa Bin Asheym asked him^-asws, meaning Abu Abdullah^-asws, about a Verse in Book of Allah^-azwj. He^-asws informed him with it. He had not departed until another man entered and asked him^-asws about that very Verse exactly, and he^-asws informed him with different to what he^-asws had informed him.

قَالَ ابْنُ أَشْيَمَ فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ اللَّهُ حَتَّى كُنْتُ كَادَ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ وَ قُلْتُ تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لَا يُخْطِئُ فِي الْحَرْفِ الْوَاحِدِ الْوَاوِ وَ شِبْهِهَا وَ جِئْتُ إِلَى مَنْ يُخْطِئُ هَذَا الْخَطَاءَ كُلَّهُ

Ibn Aheym said, ‘Something entered me from that what Allah^-azwj so Desired to the extent that my heart was almost rendered with the knives and I said, ‘I left Abu Qatada at Syria. He did not err regarding one letter the ‘Waaw’, and it’s like, and I have (instead) come to one mistaken with this mistake, all of it’.

فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَنِي وَ الَّذِي سَأَلَهُ بَعْدِي

While I was like that when another one entered to see him^-asws and asked him^-asws about that very (issue), and he^-asws informed him different to what he^-asws had informed me, and the one who had asked him^-asws after me.

فَتَجَلَّى عَنِّي وَ عَلِمْتُ أَنَّ ذَلِكَ تَعَمُّدٌ مِنْهُ فَحَدَّثِتْ نَفْسِي‏ بِشَيْ‏ءٍ فَالْتَفَتَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا ابْنَ أَشْيَمَ لَا تَفْعَلْ كَذَا وَ كَذَا فَحَدَّثَنِي عَنِ الْأَمْرِ الَّذِي حَدَّثَتْ بِهِ نَفْسِي

There was a flash in me and I came to know that, that was deliberate from him^-asws, and I discussed within myself with something. Abu Abdullah^-asws turned towards me and said: ‘O Ibn Asheym! Do not do such and such’, and he^-asws narrated to me of the matter which I had discussed within myself.

ثُمَّ قَالَ يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ ع فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏ وَ فَوَّضَ إِلَى نَبِيِّهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى نَبِيِّهِ فَقَدْ فَوَّضَ إِلَيْنَا

Then he^-asws said: ‘O Ibn Asheym! Allah^-azwj Delegated to Suleyman^-as Bin Dawood^-as, so He^-azwj Said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He^-azwj Delegated to His^-azwj Prophet^-saww, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Whatever He^-azwj had Delegated to His^-azwj Prophet^-saww, so He^-azwj has delegated to us^-asws’.

يَا ابْنَ أَشْيَمَ‏ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ‏ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً أَ تَدْرِي مَا الْحَرَجُ قُلْتُ لَا فَقَالَ بِيَدِهِ وَ ضَمَّ أَصَابِعَهُ الشَّيْ‏ءُ الْمُصْمَتُ الَّذِي لَا يَخْرُجُ مِنْهُ شَيْ‏ءٌ وَ لَا يَدْخُلُ فِيهِ شَيْ‏ءٌ

O Ibn Asheym! So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, [6:125]. Do you know what the constriction is?’ I said, ‘No’. He^-asws by his^-asws hand and his^-asws fingers pressed something: ‘The grip from which nothing can come out from it, nor can anything enter into it’’.[46]

In the following Hadith, the 9^th Imam^-asws brings to life an image of a lion on a carpet.

9^th Imam^-asws turns an Image of a lion on a carpet into a live Lion:

الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْجُهَنِيِّ قَالَ: حَضَرَ مَجْلِسَ الْمُتَوَكِّلِ مُشْعَبِذٌ هِنْدِيُّ فَلَعِبَ عِنْدَهُ بِالْحُقِّ فَأَعْجَبَهُ فَقَالَ لَهُ الْمُتَوَكِّلُ يَا هِنْدِيُّ السَّاعَةَ يَحْضُرُ مَجْلِسَنَا رَجُلٌ شَرِيفٌ فَإِذَا حَضَرَ فَالْعَبْ عِنْدَهُ بِمَا يُخْجِلُهُ

Al Bursy in ‘Mashariq Al Anwaar’ – From Muhammad Bin Al-Hassan Al Juhanny who said,

‘An Indian conjurer attended a gathering of Al-Mutawakkil. He played in his presence with the tricks and fascinated him. Al-Mutawakkil said to him, ‘O Indian! Right now a noble man would be attending our gather, so when he^-asws had attended, then play (tricks) in his^-asws presence what would shame him^-asws’.

قَالَ فَلَمَّا حَضَرَ أَبُو الْحَسَنِ ع الْمَجْلِسَ لَعِبَ الْهِنْدِيُّ فَلَمْ يَلْتَفِتْ إِلَيْهِ فَقَالَ لَهُ يَا شَرِيفُ مَا يُعْجِبُكَ لَعِبِي كَأَنَّكَ جَائِعٌ ثُمَّ أَشَارَ إِلَى صُورَةٍ مُدَوَّرَةٍ فِي الْبِسَاطِ عَلَى شَكْلِ الرَّغِيفِ وَ قَالَ يَا رَغِيفُ مُرَّ إِلَى هَذَا الشَّرِيفِ

He (the narrator) said, ‘When Abu Al-Hassan^-asws presented in the gathering, the Indian played (his tricks), but he^-asws did not turn to him. He said to him^-asws, ‘O noble one! My tricks are not fascinating you^-asws. It is as if you^-asws are hungry’. Then he indicated to an image engraved in the carpet upon a picture of the loaf of bread, and he said, ‘O bread! Go to this noble one!’

فَارْتَفَعَتِ الصُّورَةُ فَوَضَعَ أَبُو الْحَسَنِ ع يَدَهُ عَلَى صُورَةِ سَبُعٍ فِي الْبِسَاطِ وَ قَالَ قُمْ فَخُذْ هَذَا فَصَارَتِ الصُّورَةُ سبع [سَبُعاً] وَ ابْتَلَعَ الْهِنْدِيَّ وَ عَادَ إِلَى مَكَانِهِ فِي الْبِسَاطِ فَسَقَطَ الْمُتَوَكِّلُ لِوَجْهِهِ وَ هَرَبَ مَنْ كَانَ قَائِماً

The image arose. Abu Al-Hassan^-asws placed his^-asws hand upon an image of a lion in the carpet and said: ‘Arise and seize this one!’ The image became a lion and swallowed the Indian and returned to its place in the carpet. Al-Mutawakkil fell to his face, and the ones who were standing ran away’’.[47]

Additional Ahadith are cited in Appendix V, and a hadith which clarifies delegation and compulsion is included in Appendix VI.

Appendix I: Allah^-azwj‘s attributes and some advice

الْحَمْدُ لِلَّهِ الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَةٍ إ  وَ الْخَالِقِ مِنْ غَيْرِ رَوِيَّةٍ الَّذِي لَمْ يَزَلْ قَائِماً دَائِماً إِذْ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا حُجُبٌ ذَاتُ إِرْتَاجٍ‏ إ  وَ لَا لَيْلٌ دَاجٍ‏ إ  وَ لَا بَحْرٌ سَاجٍ‏ إ  وَ لَا جَبَلٌ ذُو فِجَاجٍ‏ إ  وَ لَا فَجٌّ ذُو اعْوِجَاجٍ وَ لَا أَرْضٌ ذَاتُ مِهَادٍ إ  وَ لَا خَلْقٌ ذُو اعْتِمَادٍ إ  ذَلِكَ مُبْتَدِعُ‏ إ  الْخَلْقِ وَ وَارِثُهُ‏ إ  وَ إِلَهُ الْخَلْقِ‏ وَ رَازِقُهُ‏ وَ الشَّمْسُ وَ الْقَمَرُ دَائِبَانِ‏ إ  فِي مَرْضَاتِهِ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ قَسَمَ أَرْزَاقَهُمْ وَ أَحْصَى آثَارَهُمْ وَ أَعْمَالَهُمْ وَ عَدَدَ أَنْفُسِهِمْ وَ خَائِنَةَ أَعْيُنِهِمْ‏ إ  وَ مَا تُخْفِي صُدُورُهُمْ مِنَ الضَّمِيرِ وَ مُسْتَقَرَّهُمْ وَ مُسْتَوْدَعَهُمْ مِنَ الْأَرْحَامِ وَ الظُّهُورِ إِلَى أَنْ تَتَنَاهَى بِهِمُ الْغَايَاتُ هُوَ الَّذِي اشْتَدَّتْ نِقْمَتُهُ‏ إ  عَلَى أَعْدَائِهِ فِي سَعَةِ رَحْمَتِهِ وَ اتَّسَعَتْ رَحْمَتُهُ لِأَوْلِيَائِهِ فِي شِدَّةِ نِقْمَتِهِ قَاهِرُ مَنْ عَازَّهُ‏ إ  وَ مُدَمِّرُ مَنْ شَاقَّهُ‏ إ  وَ مُذِلُّ مَنْ نَاوَاهُ‏ إ  وَ غَالِبُ مَنْ عَادَاهُ مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ وَ مَنْ سَأَلَهُ أَعْطَاهُ وَ مَنْ أَقْرَضَهُ قَضَاهُ‏ إ  وَ مَنْ شَكَرَهُ جَزَاهُ عِبَادَ اللَّهِ زِنُوا أَنْفُسَكُمْ مِنْ قَبْلِ أَنْ تُوزَنُوا وَ حَاسِبُوهَا مِنْ قَبْلِ أَنْ تُحَاسَبُوا وَ تَنَفَّسُوا قَبْلَ ضِيقِ الْخِنَاقِ وَ انْقَادُوا قَبْلَ عُنْفِ السِّيَاقِ‏ إ  وَ اعْلَمُوا أَنَّهُ مَنْ لَمْ يُعَنْ‏ إ  عَلَى نَفْسِهِ حَتَّى يَكُونَ لَهُ مِنْهَا وَاعِظٌ وَ زَاجِرٌ لَمْ يَكُنْ لَهُ مِنْ غَيْرِهَا لَا زَاجِرٌ وَ لَا وَاعِظٌ

Praise be to Allah^-azwj who is well-known without being seen, Who Creates without pondering, Who has (always) been existent when there was no sky with domes, nor curtains with lofty doors, nor gloomy night, nor peaceful ocean, nor mountains with broad pathways, nor curved mountain roads, nor earth of spread floors, nor self-reliant creatures. He is the Originator of creation and their Master. He is the God of the creation and its feeder. The sun and the moon are steadily moving in pursuit of His Will. They make every fresh thing old and every distant thing near. He Distributed their sustenance and has Counted their deeds and acts, the number of their breaths, their concealed looks, and whatever is hidden in their bosoms. He Knows their places of stay and places of last resort in the loins and wombs till they reach their end. His punishment on enemies is harsh despite the extent of His Mercy, and His Compassion on His friends is vast despite His harsh punishment. He Overpowers one who wants to overcome Him, and Destroys one who clashes with Him. He Disgraces one who opposes Him and Gains sway over one who bears Him hostility. He is Sufficient for one who relies on Him. He Gives to one who asks Him. He Repays one who lends to Him. He Rewards one who thanks Him. O creatures of Allah, weigh yourselves before you are weighed and assess yourselves before you are assessed. Breathe before suffocation of the throat. Be submissive before you are harshly driven. Know that if one does not help himself in acting as his own adviser and warner then no one else can (effectively) be his adviser or warner.[48]

Appendix II: Additional Information on Wasila (intercession):

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آَمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

There is no sustainer except Allah who is your Wali, along with His Prophet and those Momineen who establish prayers and offer Ziqat (Alms) in the state of Bowing.’ (5:55)

And also, Allah^-azwj has clearly Warned:

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا (36)

And it is not appropriate for a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whosoever is rebellious to Allah and His messenger, he is indeed on a clearly wrong Path.

محمد بن يعقوب: عن علي بن محمد، عن ابن العباس، عن الحسن بن عبد الرحمن، عن عاصم بن حميد، عن أبي حمزة، عن أبي جعفر (عليه السلام) قال: قوله عز و جل: وَ اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ. قال: «يعنون بولاية علي (عليه السلام)

Muhammad Bin Yaqoub, rom Ali Bin Muhammad, from Ibn Al Abbas, from Al Hassan Biin Abdul Rahman, from Aasim Bin Hameed, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws that (the Imam^-asws) said, ‘(Regarding) the Words of the Mighty and Majestic [6:23] By Allah, our Lord, we were not Polytheists, he^-asws said: ‘They would be meaning (they were not associating anyone with) the Wilayah of Ali^-asws.’[49]

ثم‏ قال علي بن إبراهيم: حدثني أبي، عن ابن أبي عمير، عن معاوية بن عمار، عن أبي العباس المكبر، قال: دخل مولى لامرأة علي بن الحسين (عليه السلام) علي أبي جعفر (عليه السلام)، يقال له أبو أيمن، فقال: يا أبا جعفر، يغرون الناس، و يقولون: «شفاعة محمد، شفاعة محمد»؟

Then Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Muawiya Bin Amaar, from Abu Al-Abbas Al-Makbar, who has said:

A freed slave of Ali^-asws Bin Al-Husayn^-asws called Abu Ayman, came to Abu Ja’far^-asws, and he said, ‘O Abu Ja’far^-asws! The people are saying, ‘Intercession of Muhammad^-saww! Intercession of Muhammad^saw are deceiving (there is no such intercession)!’

فغضب أبو جعفر (عليه السلام) حتى تغير وجهه، ثم قال: «ويحك- يا أبا أيمن- أغرك أن عف بطنك و فرجك، أما لو رأيت أفزاع القيامة لقد احتجت إلى شفاعة محمد (صلى الله عليه و آله)، ويلك فهل يشفع إلا لمن وجبت له النار

So Abu Ja’far^-asws got annoyed to the extent that his^-asws face changed, then said: ‘Woe be unto you – O Abu Ayman! You are deceived by your belly and your private part. But, had you seen the panic of the Day of Judgement, you would have argued for the intercession of Muhammad^-saww. Woe be unto you! Will he^-saww intercede except for the ones upon whom the Fire has been Obligated?’

ثم قال: «ما من أحد من الأولين و الآخرين إلا و هو محتاج إلى شفاعة محمد رسول الله (صلى الله عليه و آله) يوم القيامة

Then he^-asws said: ‘There is no one from the former ones, and the later ones except that he would be needy of the intercession of Muhammad^-saww on the Day of Judgement.’

ثم قال أبو جعفر (عليه السلام): «إن لرسول الله (صلى الله عليه و آله) الشفاعة في أمته، و لنا الشفاعة في شيعتنا، و لشيعتنا الشفاعة في أهاليهم

Then Abu Ja’far^-asws said: ‘Surely, for Rasool-Allah^-saww is the intercession regarding his^-saww community, and for us^-asws is the intercession regarding our^-asws Shias, and for our^-asws Shias is the intercession regarding their families.’

ثم قال: «و إن المؤمن ليشفع في مثل ربيعة و مضر، و إن المؤمن ليشفع حتى لخادمه، يقول: يا رب، حق خدمتي، كان يقيني الحر و البرد

Then he^-asws said: ‘And the Momin would intercede for the like of Rabi’a and Muzar (the number of these two tribes). And the Momin would intercede even for his servant, saying, ‘O Lord^-azwj! He rightfully served me, I was certain (of his services) during the heat and the cold (during all difficulties).’[50]

Help from an Enemy of Allah^-azwj is Shirk:

Imam Jafar Al-Sadiq^-asws said about the verse (12:106):

(12:106):وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ

And most of them believe not in Allah without associating (other as partners) with Him! ‘This verse is for those people who submitted to Iblis^-la and then kept on following him in ignorance and thus the element of Shirk crawled into them.’[51]

In another tradition:

Imam AbuAbullah^-asws said regarding the Verse (12:106): And most of them do not believe in Allah without associating others (with Him).  Imam^-asws explained that this verse refers to the ‘Shirk in obedience’ (Shirk Tayat) and not to the ‘Shirk in worship’ (Shirk Ibada).’

And regarding the Verse (22:11):

[52]….وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ

And among men is he who worships Allah (standing) on the verge…

The Imam^-asws replied: ‘This verse was descended for a single person but it applied to all those who followed him.’

The narrator asked: ‘Will that (person) who takes (as) an Imam someone else instead of those Nominated by Allah^-azwj fall under this Verse?’ The Imam^-asws replied: ‘Yes, just him or sometimes even all those who follow him.’[53]  

عن مالك بن عطية، عن أبي عبد الله (عليه السلام) في قوله: وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ. قال: «هو الرجل يقول: لو لا فلان لهلكت، و لو لا فلان لأصبت كذا و كذا، و لو لا فلان لضاع عيالي، ألا ترى أنه قد جعل لله شريكا في ملكه، يرزقه و يدفع عنه

From Malik Bin Atiya,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words [12:106] And most of them do not believe in Allah without associating others (with Him). He^-asws said: ‘It is the speech of the man, ‘Had it not been for so and so, I would have perished. And had it not been for so and so, such and such would have afflicted me. And had it not been for so and so, my family would have been lost.’ Do you not see that he has made for himself a partner with Allah^-azwj in His^-azwj Kingdom, Sustaining him and Defending him?’

قال: قلت: فيقول: لو لا أن الله من علي بفلان لهلكت؟ قال: «نعم، لا بأس بهذا

I said, ‘So he should be saying, ‘Had it not been for Allah^-azwj Favouring me by so and so, I would have perished.’ He^-asws said: ‘Yes, there is no problem with this.’[54]

عَنْهُ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَحَضَرَ وَقْتُ الْعِشَاءِ فَذَهَبْتُ أَقُومُ فَقَالَ اجْلِسْ يَا أَبَا عَبْدِ اللَّهِ فَجَلَسْتُ حَتَّى وُضِعَ الْخِوَانُ فَسَمَّى حِينَ وُضِعَ فَلَمَّا فَرَغَ قَالَ الْحَمْدُ لِلَّهِ هَذَا مِنْكَ وَ مِنْ مُحَمَّدٍ ( صلى الله عليه وآله )

From him, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Al Husayn Bin Ahmad Al Minqary, from Yunus Bin Zabyan who said, ‘

I was with Abu Abdullah^-asws, so the time of the dinner presented itself, so I went to stand up, so he^-asws said: ‘Be seated, O Abu Abdullah!’ So I sat down until the meal was placed. So he^-asws Named (Bismillah) when it was placed. So when we were free, he^-asws said: ‘The Praise is for Allah^-azwj. This is from You^-azwj and from Muhammad^-saww.’[55]

شي، تفسير العياشي عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ‏ قَالَ هُوَ قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَأَصَبْتُ كَذَا وَ كَذَا وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي أَ لَا تَرَى أَنَّهُ قَدْ جَعَلَ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ

Tafseer Al Ayyashi – from Malik Bin Atiyya,

From Abu Abdullah^-asws regarding His^-azwj Words: And most of them do not believe in Allah except and they are associating [12:106]. He^-asws said: ‘It is the word of a man, ‘Had it not been for so and so, I would have been destroyed!’ and ‘Had it not been for so and so I would have achieved such and such,’ and ‘had it not been for so and so, my dependants would have been lost.’ Don’t you see that he has made an associate in His^-azwj Kingdom, sustaining him, and defending him?’

قَالَ قُلْتُ فَيَقُولُ لَوْ لَا أَنَّ اللَّهَ مَنَّ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ

He (the narrator) said, ‘If he were to say, ‘Had it not been for Allah^-azwj Conferring upon me with so and so, I would have been destroyed?’’

قَالَ نَعَمْ لَا بَأْسَ بِهَذَا

He^-asws said: ‘Yes, there is no problem with that.’[56]

كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى شَيْخُ الطَّائِفَةِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ إِلَى الْفَضْلِ بْنِ شَاذَانَ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَا تَوَجَّهَ إِلَيَّ أَحَدٌ مِنْ خَلْقِي أَحَبُّ إِلَيَّ مِنْ دَاعٍ دَعَانِي يَسْأَلُ بِحَقِّ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ

(The book) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat’ – It is reported by sheyh Al Taifa, by his chain to Al Fazl Bin Shazan,

Raising it to Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: “No one from My^-azwj creatures will face towards Me^-azwj, is more Beloved to Me^-azwj, than a supplicator supplicating by the right of Muhammad^-saww and People^-asws of his^-saww Household.’

وَ إِنَّ الْكَلِمَاتِ الَّتِي تَلَقَّاهَا آدَمُ مِنْ رَبِّهِ قَالَ اللَّهُمَّ أَنْتَ وَلِيِّي فِي نِعْمَتِي وَ الْقَادِرُ عَلَى طَلِبَتِي وَ قَدْ تَعْلَمُ حَاجَتِي فَأَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ إِلَّا مَا رَحِمْتَنِي وَ غَفَرْتَ زَلَّتِي

‘And the words which Adam^-as received from his^-as Lord^-azwj. He^-as said: ‘O Allah^-azwj! You^-azwj are in Charge of my^-as bounties, and Able upon my^-as seeing, and You^-azwj Know my^-as needs, so I^-as ask You^-azwj by the right of Muhammad^-saww and Progeny^-asws of Muhammad^-saww, except You^-azwj Mercy me^-as and Forgive my^-as slips.’

فَأَوْحَى اللَّهُ إِلَيْهِ يَا آدَمُ أَنَا وَلِيُّ نِعْمَتِكَ وَ الْقَادِرُ عَلَى طَلِبَتِكَ وَ قَدْ عَلِمْتُ حَاجَتَكَ فَكَيْفَ سَأَلْتَنِي بِحَقِّ هَؤُلَاءِ

‘Allah^-azwj Revealed to him^-as: “O Adam^-as! I^-azwj am in Charge of your^-as Bounties and am Able upon your^-as seeking, and I^-azwj have Known your^-as needs, so how come you^-as are asking Me^-azwj by the right of them^-asws?”

فَقَالَ يَا رَبِّ إِنَّكَ لَمَّا نَفَخْتَ فِيَّ الرُّوحَ رَفَعْتُ رَأْسِي إِلَى عَرْشِكَ فَإِذَا حَوْلَهُ‏ مَكْتُوبٌ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ فَعَلِمْتُ أَنَّهُ أَكْرَمُ خَلْقِكَ عَلَيْكَ

‘He^-as said: ‘O Lord^-azwj! When You^-azwj Blew the Spirit into me^-as, I^-as raised my^-as head towards Your^-azwj Throne, and there was Inscribed around it: “There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj.” So, I^-as knew that he^-saww is the most honourable of Your^-azwj creatures to You^-azwj.

ثُمَّ عَرَضْتَ عَلَيَّ الْأَسْمَاءَ فَكَانَ مِمَّنْ مَرَّ بِي مِنْ أَصْحَابِ الْيَمِينِ آلُ مُحَمَّدٍ وَ أَشْيَاعُهُمْ فَعَلِمْتُ أَنَّهُمْ أَقْرَبُ خَلْقِكَ إِلَيْكَ قَالَ صَدَقْتَ يَا آدَمُ‏

‘Then You^-azwj Presented the names unto me^-as, and it so happened that from the ones who passed by me^-as, from companions of the right hand were Progeny^-asws of Muhammad^-saww and their^-asws Shias. So I^-as knew they^-asws are the closest of Your^-azwj creatures to You^-azwj.’ He^-azwj Said: ‘You^-as speak the truth, O Adam^-as.’[57]

Appendix III: Allah^-azwj and Rasool-Allah^-saww are the providers (of the Rizq)

يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا ۚ وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ ۚ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ ۖ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ ۚ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ

They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam and they planned with what they could not attain;

And they hated except if Allah and His Rasool was to Enrich them from His Grace. So if they were to repent, it would be better for them, and if they turn back, Allah would Punish them with a painful Punishment in the world and the Hereafter; and there isn’t for them in the earth from a guardian, nor a helper [9:74]

العياشي: عن جابر بن أرقم، قال: بينا نحن في مجلس لنا و أخي زيد بن أرقم يحدثنا، إذ أقبل رجل على فرسه، عليه هيئة السفر، فسلم علينا، ثم وقف فقال: أ فيكم زيد بن أرقم؟ فقال زيد: أنا زيد بن أرقم، فما تريد؟ فقال الرجل: أ تدري من أين جئت؟ قال: لا. قال: من فسطاط مصر، لأسألك عن حديث بلغني عنك تذكره عن رسول الله (صلى الله عليه و آله). فقال له زيد: و ما هو؟ قال: حديث غدير خم في ولاية علي بن أبي طالب (عليه السلام)

Al Ayyashi, from Jabir Bin Arqam who said,

Once we were in a gathering and my brother Zayd Bin Arqam was narrating to us, when a man came upon riding upon his horse, and there were signs of lengthy travel upon him. He greeted us, then paused and said, ‘Is there a Zayd Bin Arqam amongst you?’ So Zayd said, ‘I am Zayd. So what is it that you want?’ The man said, ‘Do you know where I come from?’ He said, ‘No.’ He said, ‘From the camps of Egypt, in order to ask you about a Hadeeth which has reached me from you, mentioning in it from Rasool-Allah^-saww.’ So Zayd said to him, ‘And what is it?’ He said, ‘Hadeeth of Ghadeer Khumm, of Wilayah of Ali^-asws Bin Abu Talib^-asws.’

فقال: يا بن أخي، إن قبل غدير خم ما أحدثك به، أن جبرئيل الروح الأمين (عليه السلام) نزل على رسول الله (صلى الله عليه و آله) بولاية علي بن أبي طالب (عليه السلام) فدعا قوما أنا فيهم، فاستشارهم في ذلك ليقوم به في الموسم، فلم ندر ما نقول

He said, ‘O my cousin, it was before Ghadeer Khumm what I narrated to you with it. Jibraeel^-as, the Trustworthy Spirit descended unto Rasool-Allah^-saww with the Wilayah of Ali^-asws Bin Abu Talib^-asws. So he^-saww called the people over, and I was among them, and he^-saww consulted with them that he^-saww would be carrying out the Command during the season (Hajj). We did not know what to say.

و بكى (صلى الله عليه و آله) فقال له جبرئيل: ما لك- يا محمد- أ جزعت من أمر الله! فقال: «كلا- يا جبرئيل- و لكن قد علم ربي ما لقيت من قريش إذ لم يقروا لي بالرسالة حتى أمرني بجهادي، و أهبط إلي جنودا من السماء فنصروني، فكيف يقروا لعلي من بعدي

‘And he^-saww wept. So Jibraeel^-as said to him^-saww: ‘What is the matter with you^-saww – O Muhammad^-saww – you^-saww are aggrieved by the Command of Allah^-azwj?’ So he^-saww said: ‘Never – O Jibraeel^-as – but my^-saww Lord^-azwj Knows what I^-saww face from Quraysh when they did not accept me^-saww for the Message until I^-saww was Commanded for the Jihad, and there descended unto me^-saww armies from the sky to help me^-saww. So how would they accept Ali^-asws after me^-saww?’

فانصرف عنه جبرئيل، ثم نزل عليه فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى إِلَيْكَ وَ ضائِقٌ بِهِ صَدْرُكَ

‘Jibraeel^-as left him^-saww, then it was Revealed unto him^-saww: ‘So, perhaps you will leave part of what is Revealed unto you and your chest would be constricted by it [11:12].

فلما نزلنا الجحفة راجعين و ضربنا أخبيتنا نزل جبرئيل (عليه السلام) بهذه الآية: يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ، فبينا نحن كذلك إذ سمعنا رسول الله (صلى الله عليه و آله) و هو ينادي: «يا أيها الناس، أجيبوا داعي الله، أنا رسول الله

‘When we encamped at Al-Johfa, returning, and we were struck with the dust, Jibraeel^-as descended with this Verse: O you Rasool! Deliver what has been Revealed unto you from your Lord; and if you don’t do so, then you have not delivered His Message, and Allah will Protect you from the people. Surely Allah does not Guide the Kafir people [5:67]. So, when we were in the middle of that, we heard Rasool-Allah^-saww calling out: ‘O you people! Answer to the Caller of Allah^-azwj! I^-saww am Rasool-Allah^-saww!’

فأتيناه مسرعين في شدة الحر فإذا هو واضع بعض ثوبه على رأسه، و بعضه على قدميه من الحر، و أمر بقم ما تحت الدوح، فقم ما كان ثم من الشوك و الحجارة

‘We came rushing to him^-saww in the extreme heat, and he^-saww had placed some of his robe upon his^-saww head, and some of it upon his^-saww feet due to the heat. And he^-saww ordered for the area to be swept. So we swept what was from the thorns and the stones.’

فقال رجل: ما دعاه إلى قم هذا المكان، و هو يريد أن يرحل من ساعته؟! ليأتينكم اليوم بداهية، فلما فرغوا من القم أمر رسول الله (صلى الله عليه و آله) أن يؤتى بأحداج دوابنا و أقتاب إبلنا و حقائبنا، فوضعنا بعضها على بعض، ثم ألقينا عليها ثوبا

So, the man said, ‘What made him^-saww call for the sweeping of this place and he^-saww intended to move from there within the hour?’ He said, ‘In order to not to have any difficulties. So when we were free from the sweeping, Rasool-Allah^-saww ordered us to bring the saddles of our animals, and our camels and our bags. So we place them on top of each other. Then we cast a cloth over it.

ثم صعد عليها رسول الله (صلى الله عليه و آله) فحمد الله و أثنى عليه، ثم قال: «أيها الناس، إنه نزل علي عشية عرفة أمر ضقت به ذرعا مخافة تكذيب أهل الإفك، حتى جاءني في هذا الموضع وعيد من ربي إن لم أفعل، ألا و إني غير هائب لقوم و لا محاب لقرابتي

‘Then Rasool-Allah^-saww ascended upon it. So he^-saww Praised Allah^-azwj and Extolled Him^-azwj, then said: ‘O you people! There descended unto me^-saww a matter on the evening of Arafaat which constricted my^-saww chest due to the fear of being belied by the people of fabrication, until I^-saww came to this place and a Threat from my^-saww Lord^-azwj if I^-azwj did not do it, so now I^-saww am not fearful of the people nor am I^-saww prejudiced towards my^-saww near relations.’

أيها الناس، من أولى بكم من أنفسكم؟» قالوا: الله و رسوله، قال: «اللهم اشهد، و أنت- يا جبرئيل- فاشهد» حتى قالها ثلاثا. ثم أخذ بيد علي بن أبي طالب (عليه السلام) فرفعه إليه، ثم قال: «اللهم من كنت مولاه فعلي مولاه، اللهم والد من والاه و عاد من عاداه، و انصر من نصره و اخذل من خذله

‘‘O you people! Who is closer to you all than your own selves?’ They said, ‘Allah^-azwj and His^-azwj Rasool^-saww!’ He^-saww said: ‘Our Allah^-azwj, be a Witness, and you^-as – O Jibraeel^-as – so be a witness.’ To the extent that he^-saww said it three times. Then he^-saww grabbed the hand of Ali^-asws Bin Abu Talib^-asws and raised it, then said: ‘Our Allah^-azwj! The one of whom I^-saww was the Master of, so Ali^-asws is his Master! Our Allah^-azwj, Befriend the one befriends him^-asws and be Inimical to the one who is inimical to him^-asws, and Help the one who helps him^-asws, and Abandon the one who abandons him^-asws.’

قالها ثلاثا. ثم قال: «هل سمعتم؟» قالوا: اللهم بلى، قال: «فأقررتم؟» قالوا: اللهم نعم. ثم قال: «اللهم اشهد، و أنت- يا جبرئيل- فاشهد

‘He^-saww said it three times. Then he^-saww said: ‘Have you all heard?’ They said, ‘Our Allah^-azwj, Yes!’ He^-saww said: ‘So you all are accepting it?’ They said, ‘Our Allah^-azwj, yes!’ Then he^-saww said: ‘Our Allah^-azwj! Be Witness, and you^-as – O Jibraeel^-as – so be a witness.’

ثم نزل فانصرفنا إلى رحالنا، و كان إلى جانب خبائي خباء لنفر من قريش، و هم ثلاثة، و معي حذيفة بن اليمان، فسمعنا أحد الثلاثة و هو يقول: و الله إن محمدا لأحمق إن كان يرى أن الأمر يستقيم لعلي من بعده! و قال آخر: أ تجعله أحمق، ألم تعلم أنه مجنون، قد كاد أن يصرع عند امرأة ابن أبي كبشة؟ و قال الثالث: دعوه إن شاء أن يكون أحمق، و إن شاء أن يكون مجنونا، و الله ما يكون ما يقول أبدا

‘Then we encamped, so we left for our luggage, and to the side there were tents for a number of Quraysh, and there were three of them, and with me was Huzayfa Bin al-yaman. So we heard one of the three, and he was saying, ‘By Allah^-azwj! Muhammad^-saww is a fool if he^-saww sees that the Command would be established for Ali^-asws from after him^-saww!’ And another one said, ‘You are making him^-saww to be a fool? Don’t you know that he^-saww is insane? There has been a plot to murder him^-saww with a woman of Ibn Abu Kabasha?’ And the third one said, ‘Leave him^-saww, whether he^-saww wants to be a fool or wants to be insane. By Allah^-azwj! It would never happen, what he^-saww is saying it to be, ever!’

فغضب حذيفة من مقالتهم، فرفع جانب الخباء فأدخل رأسه إليهم، و قال: فعلتموها و رسول الله (صلى الله عليه و آله) بين أظهركم و وحي الله ينزل عليكم، و الله لأخبرنه بكرة بمقالتكم

‘So Huzayfa got angry from their speech, so he raised the side of the tent and entered his head inside it and said, ‘You are doing this, and Rasool-Allah^-saww is among you, and the Revelation of Allah^-azwj has Descended to you? By Allah^-azwj! I will inform him^-saww of the contents of your speech.’

فقالوا له: يا أبا عبد الله، و إنك ها هنا و قد سمعت ما قلنا، اكتم علينا فإن لكل جوار أمانة. فقال لهم: ما هذا من جوار الأمانة، و لا من مجالسها، و ما نصحت الله و رسوله إن أنا طويت عنه هذا الحديث

‘They said to him, ‘O Abu Abdullah! And you are over here, and have heard what we said. Conceal it for us, for every neighbour has a right of safety (from his neighbour).’ So, he said to them, ‘This is not (a matter) from the rights of safety from neighbours, nor from its gatherings. And what Allah^-azwj and His^-azwj Rasool^-saww have advised, I have summarised from it in this Hadeeth.’

فقالوا له: يا أبا عبد الله، فاصنع ما شئت، فو الله لنحلفن أنا لم نقل، و أنك قد كذبت علينا، أ فتراه يصدقك و يكذبنا و نحن ثلاثة؟ فقال لهم: أما أنا فلا ابالي إذا أديت النصيحة إلى الله و إلى رسوله، فقولوا ما شئتم أن تقولوا

‘They said to him, ‘O Abu Abdullah! So do whatever you like, for, by Allah^-azwj, we would deny that we ever said it, and that you are lying against us. Do you think that you would be ratified, and you are belying us and there are three of us?’ So he said to them, ‘As for myself, I do not care, for I have rendered the advice to Allah^-azwj and to His^-azwj Rasool^-saww, therefore say whatsoever you want to say.’

ثم مضى حتى أتى رسول الله (صلى الله عليه و آله) و علي (عليه السلام) إلى جانبه محتب بحمائل سيفه، فأخبره بمقالة القوم، فبعث إليهم رسول الله (صلى الله عليه و آله) فأتوه، فقال لهم: «ماذا قلتم؟» فقالوا: و الله ما قلنا شيئا، فإن كنت بلغت عنا شيئا فمكذوب علينا

‘Then he went until he came to Rasool-Allah^-saww and Ali^-asws was to his^-saww side, included in his^-saww garment, carrying his^-asws sword. So he informed him^-saww of the speech of the people. So Rasool-Allah^-saww sent for them. They came up to him^-saww. So he^-saww said to them: ‘What did you say?’ So they said, ‘By Allah^-azwj! We have not said anything, and if anything have reached you^-saww from us, so it is an attribution of lies against us.’

فهبط جبرئيل بهذه الآية يَحْلِفُونَ بِاللَّهِ ما قالُوا وَ لَقَدْ قالُوا كَلِمَةَ الْكُفْرِ وَ كَفَرُوا بَعْدَ إِسْلامِهِمْ وَ هَمُّوا بِما لَمْ يَنالُوا، و قال علي (عليه السلام) عند ذلك: «ليقولوا ما شاءوا، و الله إن قلبي بين أضلاعي، و إن سيفي لفي عنقي، و لئن هموا لأهمن

‘So Jibraeel^-as descended with this Verse: They are swearing by Allah that they did not say it, and they have said the word of Kufr, and they committed Kufr after their Islam and they planned with what they could not attain [9:74]. And Ali^-asws said during that: ‘Let them say whatever they want. By Allah^-azwj, my^-asws heart is between my^-asws ribs, and my^-asws sword is (worn) upon my^-asws neck, and if they start (a fight), so let them start it.’

فقال جبرئيل للنبي (صلى الله عليه و آله): اصبر للأمر الذي هو كائن. فأخبر النبي (صلى الله عليه و آله) عليا (عليه السلام) بما أخبره به جبرئيل. فقال: «إذن أصبر للمقادير

‘At that, Jibraeel^-as said to the Prophet^-saww: ‘Be patient upon the matter which is bound to happen.’ The Prophet^-saww informed Ali^-asws of what Jibraeel^-as had informed him^-saww of. Imam Ali^-asws said: ‘Then, I^-asws am patient over the Ordained matters.’[58]

Appendix IV: Our Conduct with those who Deny Wilayah (Mastership) of Amir-ul-Momineen^-asws:

فقلت: أرأيتك قوله لعلي (عليه السلام): من كنت مولاه فعلي مولاه، الله أمره به ؟ قال: نعم

I said, ‘What is your^-asws view of his^-saww words for Ali^-asws: ‘One whose Master I^-saww was, so Ali^-asws is his Master^-asws,’ did Allah^-azwj Command him^-saww with it?’ He^-asws said: ‘Yes.’

قلت: فأبرء إلى الله ممن أنكر ذلك منذ يوم أمر به رسول الله (صلى الله عليه وآله) ؟ قال: نعم

I said, ‘So, shall I disavow (give up/stay away) to Allah^-azwj from the one who denies that since the day Rasool-Allah^-saww ordered with it?’ He^-asws said: ‘Yes.’

قلت: هل يسلم الناس حتى يعرفوا ذلك ؟ قال: لا، إلا المستضعفين من الرجال والنساء والولدان الذين لا يستطيعون حيلة ولا يهتدون سبيلا

I said, ‘Are the people safe until they recognise that?’ He^-asws said: ‘No, Except the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98].’

قلت: من هو ؟ قال: أرأيتم خدمكم ونساءكم ممن لا يعرف ذلك أتقتلون خدمكم وهم مقرون لكم ؟ وقال: من عرض عليه ذلك فأنكره فأبعده الله وأسحقه لا خير فيه

I said, ‘Who is it?’ He^-asws said: ‘What is your view of your servants and your womenfolk, they are from the ones who do not recognise that, will you be killing your servants while they are joined to you?’ And he^-asws said: ‘One to whom that is presented, but he denies it, so Allah^-azwj is Remote from him and he is destroyed, there is no good in him…’ (An extract).[59]

Appendix V: Delegation to the Imams^-asws

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى رَسُولِ اللَّهِ ص فَوَّضَ إِلَيْنَا

It is narrated to us by Muhammad Bin Abdul Jabbar, from Al Hassan Bin Al Husayn, from Ahmad Bin Al Hassan, from Muhammad bin Al Hassan Bin Ziyad, from his father,

From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj Educated His^-azwj Rasool^-saww He^-azwj Stood him^-saww upon what He^-azwj Wanted, then Authorised to him^-saww. He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Thus, whatever He^-azwj Authorised to Rasool-Allah^-saww, and he^-saww Authorised to us^-asws.’’[60]

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَاصِمٍ عَنِ النَّحْوِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ أَدَّبَ نَبِيَّهُ عَلَى مَحَبَّتِهِ فَقَالَ‏ إِنَّكَ لَعَلى‏ خُلُقٍ عَظِيمٍ‏

It is narrated to us by Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdul Rahman Bin Abu Najran, and Al hassan Bin Ali Bin Fazzal, from Aasim, from Al Nahwy who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Educated His^-azwj Prophet^-saww upon His^-azwj Loved. He^-azwj Said: “And you are upon magnificent morals [68:4].”

ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ قَالَ مَنْ أَطَاعَ‏ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏

‘‘Then He^-azwj Authorised to him^-saww. He^-azwj Said: “And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7].” And He^-azwj Said the one who obeys the Rasool, so he has obeyed Allah, [4:80].’

ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص فَوَّضَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ ائْتَمَنَهُ

‘Then he^-asws said: ‘Rasool-Allah^-saww authorised to Ali^-asws Bin Abu Talib^-asws and entrusted him^-asws.’’[61]

حَدَّثَنَا إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ بَكَّارِ بْنِ أَبِي بَكْرٍ عَنْ مُوسَى بْنِ أَشْيَمَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ عَنْ آيَةٍ مِنْ كِتَابِ اللَّهِ فَأَخْبَرَهُ بِهَا ثُمَّ دَخَلَ عَلَيْهِ رَجُلٌ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَهُ

It is narrated to us by Ibrahim Bin Hashim, from Yahya Bin Abu Imran, from Yunus, from Bakkar Bin Abu Bakr, from Musa Bin Asheym who said,

‘I was in the presence of Abu Abdullah^-asws, and a man asked him^-asws about a Verse from the Book of Allah^-azwj. He^-asws informed him about it. Then another man entered and asked him^-asws about that very Verse, but he^-asws informed him differently to what he^-asws had informed him (the first one).

فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ اللَّهُ حَتَّى كَادَ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ فَقُلْتُ فِي نَفْسِي تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لَا يُخْطِي بِالْوَاوِ وَ شِبْهِهَا وَ جِئْتُ إِلَى هَذَا يُخْطِي هَذَا الْخَطَاءَ كُلَّهُ

‘There entered into me what Allah^-azwj so Desired to the extent that my heart was almost sliced with the knives. I said within myself, ‘I left behind Abu Qatadah at Syria. He did not err by the (letter) ‘Waaw’ and the like it, and I have come to this one^-asws, and he^-asws had made the mistakes, all of it!’

وَ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَنِي وَ أَخْبَرَ صَاحِبَيَّ فَسَكَنَتْ نَفْسِي وَ عَلِمْتُ أَنَّ ذَلِكَ عَنْهُ تَعَمُّدٌ

‘And another one entered and asked him^-asws about that very Verse exactly, and he^-asws informed him differently to what he^-asws had informed me and my two companions. My soul calmed and I knew that, that was deliberate from him^-asws.’

قَالَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ ع فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏ وَ فَوَّضَ إِلَى نَبِيِّهِ ص فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى رَسُولِ اللَّهِ ص فَقَدْ فَوَّضَهُ إِلَيْنَا

He (the narrator) said, ‘Then he^-asws turned towards me and said: ‘O Ibn Asheym! Allah^-azwj Authorised Suleyman Bin Dawood^-as. He^-azwj Said: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He^-azwj Authorised to His^-azwj Prophet^-saww. He^-saww Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Thus, whatever is Authorised to Rasool-Allah^-saww, so it has been authorised to us^-asws.’’[62]

حَدَّثَنَا مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ رُفَيْدٍ مَوْلَى ابْنِ هُبَيْرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِذَا رَأَيْتَ الْقَائِمَ أَعْطَى رَجُلًا مِائَةَ أَلْفٍ وَ أَعْطَى آخَرَ دِرْهَماً فَلَا يَكْبُرْ فِي صَدْرِكَ فَإِنَّ الْأَمْرَ مُفَوَّضٌ إِلَيْهِ‏

It is narrated to us by Muhammad Bin Khalid Al Tayalisy, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy, from Rufeyd a slave of Ibn Hubeyra who said,

Abu Abdullah^-asws said: ‘When you see Al-Qaim^-asws giving one hundred thousand to a man and gives one Dirham to another, do not dislike it in your chest for the Command (of Allah^-azwj) has been Delegated to him^-asws.’[63]

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَلِيِّ بْنِ صَامِتٍ عَنْ أُدَيْمِ بْنِ الْحُرِّ قَالَ أُدَيْمٌ‏ سَأَلَهُ مُوسَى بْنُ أَشْيَمَ يَعْنِي أَبَا عَبْدِ اللَّهِ ع عَنْ آيَةٍ مِنْ كِتَابِ اللَّهِ فَخَبَّرَهُ بِهَا فَلَمْ يَبْرَحْ حَتَّى دَخَلَ رَجُلٌ فَسَأَلَهُ عَنْ تِلْكَ الْآيَةِ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَهُ

It is narrated to us by Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al Nazar Bin Suweyd, from Ali Bin Samit, from Udeym Bin Al Hurr, Dueym said,

Musa Bin Asheym asked him^-asws, meaning Abu Abdullah^-asws, about a Verse in Book of Allah^-azwj. He^-asws informed him with it. He had not departed until another man entered and asked him^-asws about that very Verse exactly, and he^-asws informed him with different to what he^-asws had informed him.

قَالَ ابْنُ أَشْيَمَ فَدَخَلَنِي مِنْ ذَلِكَ مَا شَاءَ اللَّهُ حَتَّى كُنْتُ كَادَ قَلْبِي يُشْرَحُ بِالسَّكَاكِينِ وَ قُلْتُ تَرَكْتُ أَبَا قَتَادَةَ بِالشَّامِ لَا يُخْطِئُ فِي الْحَرْفِ الْوَاحِدِ الْوَاوِ وَ شِبْهِهَا وَ جِئْتُ إِلَى مَنْ يُخْطِئُ هَذَا الْخَطَاءَ كُلَّهُ

Ibn Asheym said, ‘Something entered me from that what Allah^-azwj so Desired to the extent that my heart was almost rendered with the knives and I said, ‘I left Abu Qatada at Syria. He did not err regarding one letter the ‘Waaw,’ and it’s like, and I have (instead) come to one mistaken with this mistake, all of it.’

فَبَيْنَا أَنَا كَذَلِكَ إِذْ دَخَلَ عَلَيْهِ آخَرُ فَسَأَلَهُ عَنْ تِلْكَ بِعَيْنِهَا فَأَخْبَرَهُ بِخِلَافِ مَا أَخْبَرَنِي وَ الَّذِي سَأَلَهُ بَعْدِي

‘While I was like that, another one entered to see him^-asws and asked him^-asws about that very (issue), and he^-asws informed him different to what he^-asws had informed me, and the one who had asked him^-asws after me.

فَتَجَلَّى عَنِّي وَ عَلِمْتُ أَنَّ ذَلِكَ تَعَمُّدٌ مِنْهُ فَحَدَّثِتْ نَفْسِي‏ بِشَيْ‏ءٍ فَالْتَفَتَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا ابْنَ أَشْيَمَ لَا تَفْعَلْ كَذَا وَ كَذَا فَحَدَّثَنِي عَنِ الْأَمْرِ الَّذِي حَدَّثَتْ بِهِ نَفْسِي

‘There was a flash in me and I came to know that it was deliberate from him^-asws, and I discussed within myself with something. Abu Abdullah^-asws turned towards me and said: ‘O Ibn Asheym! Do not do such and such,’ and he^-asws narrated to me of the matter which I had discussed within myself.

ثُمَّ قَالَ يَا ابْنَ أَشْيَمَ إِنَّ اللَّهَ فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ ع فَقَالَ‏ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ‏ وَ فَوَّضَ إِلَى نَبِيِّهِ فَقَالَ‏ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا فَمَا فَوَّضَ إِلَى نَبِيِّهِ فَقَدْ فَوَّضَ إِلَيْنَا

‘Then he^-asws said: ‘O Ibn Asheym! Allah^-azwj Delegated to Suleyman^-as Bin Dawood^-as, so He^-azwj Said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39]. And He^-azwj Delegated to His^-azwj Prophet^-saww, so He^-azwj Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Whatever He^-azwj had Delegated to His^-azwj Prophet^-saww, so He^-azwj has delegated to us^-asws.’

يَا ابْنَ أَشْيَمَ‏ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ‏ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً أَ تَدْرِي مَا الْحَرَجُ قُلْتُ لَا فَقَالَ بِيَدِهِ وَ ضَمَّ أَصَابِعَهُ الشَّيْ‏ءُ الْمُصْمَتُ الَّذِي لَا يَخْرُجُ مِنْهُ شَيْ‏ءٌ وَ لَا يَدْخُلُ فِيهِ شَيْ‏ءٌ

‘‘O Ibn Asheym! So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, [6:125]. Do you know what the constriction is?’ I said, ‘No.’ He^-asws by his^-asws hand and his^-asws fingers pressed something: ‘The grip from which nothing can come out from it, nor can anything enter into it.’’[64]

فِي نَوَادِرِ مُحَمَّدِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ لَا وَ اللَّهِ مَا فَوَّضَ اللَّهُ إِلَى أَحَدٍ مِنْ خَلْقِهِ إِلَّا إِلَى الرَّسُولِ‏ وَ إِلَى الْأَئِمَّةِ ع فَقَالَ‏ إِنَّا أَنْزَلْنا إِلَيْكَ‏ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ اللَّهُ‏ وَ هِيَ جَارِيَةٌ فِي الْأَوْصِيَاءِ

It is in the miscellaneous (Chapter) – Muhammad Bin Sinan who said,

Abu Abdullah^-asws said: ‘No, by Allah^-azwj! Allah^-azwj did not Delegate to anyone from His^-azwj creatures except to the Rasool^-saww and to the Imams^-asws. He^-azwj Said: We Revealed the Book to you with the Truth for you to judge between the people with what Allah Showed you; [4:105], and it flows regarding the successors^-asws.’[65]

حَدَّثَنَا الْحَسَنُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ‏ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ رَجُلٌ عَنِ الْإِمَامِ‏ فَوَّضَ اللَّهُ إِلَيْهِ كَمَا فَوَّضَ إِلَى سُلَيْمَانَ فَقَالَ نَعَمْ

It is narrated to us by Al Hassan Bin Ali Bin Abdullah, from Ubeys Bin Hisham, from Abdul Samad Bin Bashir, from Abdullah Bin Suleyman,

From Abu Abdullah^-asws, he (the narrator) said, ‘A man asked him^-asws about the Imams^-asws, ‘Does Allah^-azwj Delegate to him^-asws just as He^-azwj had Delegated to Suleyman^-as?’ He^-asws said: ‘Yes.’

وَ ذَلِكَ أَنَّهُ سَأَلَهُ رَجُلٌ‏ عَنْ‏ مَسْأَلَةٍ فَأَجَابَ فِيهَا وَ سَأَلَهُ رَجُلٌ آخَرُ عَنْ تِلْكَ الْمَسْأَلَةِ فَأَجَابَهُ بِغَيْرِ جَوَابِ الْأَوَّلِ ثُمَّ سَأَلَهُ آخَرُ عَنْهَا فَأَجَابَهُ‏ بِغَيْرِ جَوَابِ الْأَوَّلَيْنِ‏ ثُمَّ قَالَ هَذَا عَطَاؤُنَا فَامْنُنْ‏ أَوْ أَعْطِ بِغَيْرِ حِسَابٍ هَكَذَا فِي‏ قِرَاءَةِ عَلِيٍّ ع

‘And that is because a man had asked him about an issue, so he^-asws answered regarding it, and another man asked him about that very issue and he^-asws replied with an answer other than the first, then another one asked him^-asws about it, and he^-asws answered with other than the first two answers, then said: This is Our Gift, so either confer or give without a Reckoning [38:39] – and like this it is in the recitation of Ali^-asws.’’

قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ فَحِينَ أَجَابَهُمْ بِهَذَا الْجَوَابِ يَعْرِفُهُمُ الْإِمَامُ‏

He (the narrator) said, ‘I said, ‘May Allah^-azwj Keep you well! So when he^-asws answered them with these answers, the Imam^-asws had recognised them?’

قَالَ سُبْحَانَ اللَّهِ أَ مَا تَسْمَعُ قَوْلَ اللَّهِ تَعَالَى فِي كِتَابِهِ‏ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ‏ وَ هُمُ الْأَئِمَّةُ وَ إِنَّها لَبِسَبِيلٍ مُقِيمٍ‏ لَا يَخْرُجُ مِنْهَا أَبَداً

‘He^-asws said: ‘Glory be to Allah^-azwj! Have you not heard the Words of Allah^-azwj the Exalted in His^-azwj Book: Surely, in that are Signs for the distinguishers [15:75], and they are the Imams^-asws, And it is on an enduring way [15:76], not coming out from it, ever!’

ثُمَّ قَالَ نَعَمْ إِنَّ الْإِمَامَ إِذَا نَظَرَ إِلَى رَجُلٍ عَرَفَهُ وَ عَرَفَ لَوْنَهُ وَ إِنْ سَمِعَ كَلَامَهُ مِنْ خَلْفِ حَائِطٍ عَرَفَهُ وَ عَرَفَ مَا هُوَ لِأَنَّ اللَّهَ‏ يَقُولُ‏ وَ مِنْ آياتِهِ خَلْقُ السَّماواتِ‏ وَ الْأَرْضِ وَ اخْتِلافُ أَلْسِنَتِكُمْ وَ أَلْوانِكُمْ إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ‏

‘Then he^-asws said: ‘Yes. The Imam^-asws, when he^-asws looks at a man, recognises him^-asws and recognises his^-asws colour, and if he^-asws hears his voice from behind a wall, recognises him and recognises what he is, because Allah^-azwj is Saying: And from His Signs is the Creation of the skies and the earth and the diversity of your tongues and your colours. Surely there are Signs in that for the learned [30:22].

فَهُمُ الْعُلَمَاءُ وَ لَيْسَ يَسْمَعُ شَيْئاً مِنَ الْأَلْسُنِ‏ إِلَّا عَرَفَهُ نَاجٍ أَوْ هَالِكٌ فَلِذَلِكَ يُجِيبُهُمْ بِالَّذِي يُجِيبُهُمْ بِهِ‏

‘‘They^-asws are the scholars, and (the Imam^-asws) doesn’t hear anything from the tongues except he^-asws recognises him whether he is a saved one or a destroyed one. So, due to that, he^-asws answers them with that which he^-asws answers them with.’’[66]

Appendix VI: There is neither compulsion nor Delegation but between the two:

عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ يَزِيدَ بْنِ عُمَيْرِ بْنِ مُعَاوِيَةَ الشَّامِيِ‏ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا ع بِمَرْوَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ رُوِيَ لَنَا عَنِ الصَّادِقِ جَعْفَرِ بْنَ مُحَمَّدٍ ع أَنَّهُ قَالَ لَا جَبْرَ وَ لَا تَفْوِيضَ [بَلْ‏] أَمْرٌ بَيْنَ أَمْرَيْنِ‏ فَمَا مَعْنَاهُ

(The book) Uyoon Akhbar Al-Reza^-asws – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Yazeed Bin Umeyr Bin MUawiya Al Shamy who said,

‘I entered to see Ali^-asws Bin Musa Al-Reza^-asws at Merv. I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! It is reported to us from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, having said: “There is neither Compulsion nor Delegation, but (it is) a matter between the two matters,” (It’s not total disengagement from Allah^-azwj). So, what is its meaning?’

فَقَالَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَفْعَلُ أَفْعَالَنَا ثُمَّ يُعَذِّبُنَا عَلَيْهَا فَقَدْ قَالَ بِالْجَبْرِ وَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ أَمْرَ الْخَلْقِ وَ الرِّزْقِ إِلَى حُجَجِهِ ع فَقَدْ قَالَ بِالتَّفْوِيضِ وَ الْقَائِلُ بِالْجَبْرِ كَافِرٌ وَ الْقَائِلُ بِالتَّفْوِيضِ مُشْرِكٌ الْخَبَرَ

‘He^-asws said: ‘One who alleges that Allah^-azwj Mighty and Majestic Does our (people’s) deeds then Punishes them upon these, so he has spoken with the Compulsion (having no role hence cannot be blamed) , but one who alleges that Allah^-azwj Mighty and Majestic has Delegated the matters of the Creating and the sustenance to His^-azwj Divine Authorities (having no role for Himself^-azwj), so he has spoken with the Delegation, and the speaker with the Compulsion is a Kafir, and the speaker with the Delegation is a Polytheist.’’[67]

Also, Imam^-asws has condemned those who believe that the Delegation of Allah^-azwj is absolute without involving His Mashiaya (Wish), e.g.,

غط، الغيبة للشيخ الطوسي جَعْفَرٌ الْفَزَارِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي نُعَيْمٍ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ: وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ وَ الْمُقَصِّرَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي

(The book) ‘Al Ghayba’ of the sheikh Al Tusi – Ja’far Al Fazary, from Muhammad Bin Ja’far Bin Abdullah, from Abu Nueym Muhammad Bin Ahmad al Ansary who said,

‘A group of the (believers in) ‘الْمُفَوِّضَةِ ’ (absolute delegation/command) and the reducers (Muqassirs) diverted Kamil Bin Ibrahim Al-Madany to Abu Muhammad^-asws. Kamil said, ‘I said within myself, ‘I shall ask him^-asws, ‘None can enter the Paradise except one who recognises as my recognition and says with my words (beliefs)’.

قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ ع نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ‏ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ‏ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ

He (the narrator) said, ‘When I entered to see my Master^-asws Abu Muhammad^-asws, I looked at soft white clothes upon him^-asws. I said within myself, ‘A Guardian^-asws of Allah^-azwj and His^-azwj Divine Authority is wearing from the soft clothes and instructing us with the consolating the brethren and forbidding us from wearing like it’.

فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ

He^-asws said (while) smiling: ‘O Kamil!’, and uncovered his^-asws forearm, and there was black coarse sackcloth upon his^-asws skin, he^-asws said: ‘This is for Allah^-azwj, and this is for you all’.

فَسَلَّمْتُ وَ جَلَسْتُ إِلَى بَابٍ عَلَيْهِ سِتْرٌ مُرْخًى فَجَاءَتِ الرِّيحُ فَكَشَفَتْ طَرَفَهُ فَإِذَا أَنَا بِفَتًى كَأَنَّهُ فِلْقَةُ قَمَرٍ مِنْ أَبْنَاءِ أَرْبَعِ سِنِينَ أَوْ مِثْلِهَا فَقَالَ لِي يَا كَامِلَ بْنَ إِبْرَاهِيمَ فَاقْشَعْرَرْتُ مِنْ ذَلِكَ وَ أُلْهِمْتُ أَنْ قُلْتُ لَبَّيْكَ يَا سَيِّدِي

I greeted and sat down to a door having a curtain upon it. A wind came and uncovered its end, there I was by a youth as if he was a piece of the moon, from the sons of four years or similar to it. He^-asws said to me: ‘O Kamil Bin Ibrahim!’ I shuddered from that and was inspired to say, ‘At your service, O my Master^-asws!’

فَقَالَ جِئْتَ إِلَى وَلِيِّ اللَّهِ وَ حُجَّتِهِ وَ بَابِهِ تَسْأَلُهُ هَلْ يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتَكَ وَ قَالَ بِمَقَالَتِكَ فَقُلْتُ إِي وَ اللَّهِ

He^-asws said: ‘You came to a Guardian^-asws of Allah^-azwj and His^-azwj Divine Authority to ask him^-asws, ‘Will anyone enter the Paradise except one who recognises as your recognition and speaks with your words (beliefs)’. I said, ‘Yes, by Allah^-azwj!’

قَالَ إِذَنْ وَ اللَّهِ يَقِلَّ دَاخِلُهَا وَ اللَّهِ إِنَّهُ لَيَدْخُلُهَا قَوْمٌ يُقَالُ لَهُمُ الْحَقِّيَّةُ قُلْتُ يَا سَيِّدِي وَ مَنْ هُمْ قَالَ قَوْمٌ مِنْ حُبِّهِمْ لِعَلِيٍّ ع يَحْلِفُونَ بِحَقِّهِ وَ لَا يَدْرُونَ مَا حَقُّهُ وَ فَضْلُهُ

He^-asws said: ‘Then, by Allah^-azwj, few would enter it. By Allah^-azwj! There would enter it, a people called Al-Haqiya would be entering it’. I said, ‘O my Master^-asws! And who are they?’ He^-asws said: ‘A people, from out of their (intense) love for Ali^-asws, are swearing by his^-asws right, and they are not knowing what his^-asws right and merit is’.

ثُمَّ سَكَتَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنِّي سَاعَةً ثُمَّ قَالَ وَ جِئْتَ تَسْأَلُهُ عَنْ مَقَالَةِ الْمُفَوِّضَةِ كَذَبُوا بَلْ قُلُوبُنَا أَوْعِيَةٌ لِمَشِيَّةِ اللَّهِ فَإِذَا شَاءَ شِئْنَا وَ اللَّهُ يَقُولُ‏ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ‏

Then he^-asws was silent from me for a while, then said: ‘And you came to ask him^-asws about the words (beliefs) of Al-Mufawwiza. They are lying, but our^-asws hearts are containers of Desires of Allah^-azwj. So, when He^-azwj Desires, we^-asws desire, and Allah^-azwj is Saying: And you (Imams) are not desiring except if Allah so Desires. [76:30]’.

ثُمَّ رَجَعَ السِّتْرُ إِلَى حَالَتِهِ فَلَمْ أَسْتَطِعْ كَشْفَهُ فَنَظَرَ إِلَيَّ أَبُو مُحَمَّدٍ ع مُتَبَسِّماً فَقَالَ يَا كَامِلُ مَا جُلُوسُكَ قَدْ أَنْبَأَكَ بِحَاجَتِكَ الْحُجَّةُ مِنْ بَعْدِي

Then he^-asws returned the curtain to its state, and I was not able to uncover it. Abu Muhammad^-asws looked at me smiling. He^-asws said: ‘O Kamil! Why are you sitting (for now)? I^-asws have already informed you with your need, the Divine Authority from after me^-asws’.

فَقُمْتُ وَ خَرَجْتُ وَ لَمْ أُعَايِنْهُ بَعْدَ ذَلِكَ قَالَ أَبُو نُعَيْمٍ فَلَقِيتُ كَامِلًا فَسَأَلْتُهُ عَنْ هَذَا الْحَدِيثِ فَحَدَّثَنِي بِهِ‏

I stood up and went out and did not see him^-asws (Al-Qaim^-asws) after that. Abu Nueym said, ‘I met Kamil and asked him about this Hadeeth, and he narrated to me with it’’.[68]

[1] Basaair Al Darajaat – P 8 Ch 5 H 10

[2] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 3 & Basaair Al Darajaat – P 8 Ch 4 H 2, Al Kafi V 1 – The Book Of Divine Authority CH 52 H 5

[3] Basaair Al Darajaat – P 8 Ch 4 H 9

[4]      الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 211        بحار الأنوار (ط – بيروت)، ج‏17، ص: 273, H. 7,

[5] ( 1) معاني الأخبار: 52 و 53.

[6] Bihar Al-Anwaar – V 15, The book of our Prophet^saww, Ch 1 H 21

[7] Basaair Al Darajaat – P 2 Ch 8 H 7

[8] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 4

[9] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 15, also a later Hadith from the same chapter (H. 20)

[10] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 22

[11] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 H 40

[12] All these Verses says Allah^-azwj is the best among the sustainers, e.g., And you are the best sustainer (5:114); And surely Allah, He is the Best of the sustainers [22:58]; And He is the best of the providers [23:72]; And We have made for you therein means of livelihood, and for those for whom you (Prophet) are not providers [15:20].

[13] Then We Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created the lump as bones, then We Clothed the bones with flesh, then We Grow it as another creation. So Blessed is Allah, the best of the Creators [23:14] & You are supplicating to Ba’al (idol) and forsaking (leaving) the most excellent Creator, [37:125]

[14] المناقب 3: 75

[15] بحارالأنوار     47     240

[16]  وَلَوْ أَنَّهُمْ رَضُوا مَا آَتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ  (9:74)

[17] ) …… وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ …….. (749:)

[18]  كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (1483:)

[19] بحارالأنوار     47     240

[20] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 23 H 5

[21] Bihar-ul-Anwar, vol. 91, pg. 38

[22] For example are not man-made, people have made idols, imams…

[23] بحارالأنوار 95  392  باب 23- أعمال مطلق أيام شهر رجب  also إقبال‏الأعمال   646 البلدالأمين   179    شهر رجب …  ص : 178

[24] تفسير العيّاشي 1: 174/ 51.

[25] (39:42) اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

[26] (32:11) قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ

[27] (22:75) اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

[28] (76:30) وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

[29] Belief in Wilayat (mastership) of Masomeen^asws.

[30] (21:94)فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ

[31]  Kitab al-Ahtijaj Tabrasi, pp. 358 and Bihar-ul-Anwar, Vol-90, Page-98

[32] Al Kafi V 1 – The Book Of Divine Authority CH 52 H 8

[33]                         بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 361, Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 5

[34] Basaair Al Darajaat – P 8 Ch 4 H 4

[35] Basaair Al Darajaat – P 8 Ch 4 H 11

[36] Basaair Al Darajaat – P 8 Ch 4 H 17

[37] Basaair Al Darajaat – P 8 Ch 4 H 9

[38] Basaair Al Darajaat – P 8 Ch 5 H 1

[39] Basaair Al Darajaat – P 8 Ch 5 H 2

[40] Basaair Al Darajaat – P 8 Ch 5 H 4

[41] Basaair Al Darajaat – P 8 Ch 5 H 5

[42] See for example: Uyun Akhbar Al-Reza, Vol, 1 page 400 (translation by Ali Peiravi, published by Ansariyan), which quotes Sheikh Sadooq, that an Imam forgets and makes mistakes as Sadooq has interpreted in Man La Yahdharohu Al-Faqih: ‘When for some reason God wills the Imam to forget or make a mistake, the Imam himself will immediately inform others about it so that no one gets misled. Of course, this is what Sadooq and his master Al-Valid believe, whereas all Shia scholars are against this as they believe in the infallibility of the Prophets^-as and Imams^-asws (see page 671).

[43] There are also two Ahadith, one by Al-Tusi (The book) ‘Al Ghayba’ of the sheikh Al Tusi) and another by Zurara, but without any chain of narrators, which denies the delegation to Masomeen^-asws, however, these are in contradiction with the primary Ahadith sources, i.e., Basaair Al Darajaat, where delegation to Prophet^-saww and Imam^-asws is beautifully established in Ahadith.

[44] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 1

[45] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 4

[46] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 10

[47] Bihar Al-Anwaar – V 50, The book of History – Ali Bin Muhammad^-asws, Ch 4 H 25 a

[48] نهج البلاغة (للصبحي صالح)، ص: 123, sermon no. 90.

[49] الكافي 8: 287/ 432.

[50] – تفسير القمّي 2: 202.

[51] Babul Shirk, hadith 3, chapter 297 (vol. 4, 370)

[52]  وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآَخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ (11)

And among men is he who serves Allah (standing) on the verge, so that if good befalls him he is satisfied therewith, but if a trial afflict him he turns back headlong; he loses this world as well as the hereafter; that is a manifest loss.

[53] Babul Shirk, hadith 4, chapter 297 (vol. 4, 370)

[54] تفسير العيّاشي 2: 200/ 96

[55] Al Kafi – V 6 – The Book of Foodstuffs Ch 47 H 21

[56] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 49

[57] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 23 H 3

[58] تفسير العيّاشي 2: 97/ 89

[59] Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 17 H 1

[60] Basaair Al Darajaat – P 8 Ch 5 H 6

[61] Basaair Al Darajaat – P 8 Ch 5 H 7

[62] Basaair Al Darajaat – P 8 Ch 5 H 8

[63] Basaair Al Darajaat – P 8 Ch 5 H 10

[64] Basaair Al Darajaat – P 8 Ch 5 H 11

[65] Basaair Al Darajaat – P 8 Ch 5 H 12

[66] Basaair Al Darajaat – P 8 Ch 5 H 13

[67] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 3

[68] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 10 (b) H 16