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Chapitre
The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.)
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1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus and Ali ibn Muhammad from Sahl ibn Ziyad, abu Sa‘id from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said that he asked abu ‘Abdallah (a.s.) about the following words of Allah, the Most Holy, the Most High. “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) The Imam (a.s.) said, “This was sent from heavens about Ali ibn abu talib al-Hassan and al-Husayn (a.s.).” I then said, “People say, “Why did He not specify Ali and his family by their names in the book of Allah, the Most Holy, the Most High?’” The Imam (a.s.) said, “Say to them, ‘The command for prayer came to the Messenger of Allah but He has not specified (the number of the Rak‘ats) for them three nor four. It, in fact, was the Messenger of Allah who explained to them this matter. The command for Zakat (a form of income tax) came to the Messenger of Allah and there was no specific taxable number such as one Dirham on every forty Dirham. It was the Messenger of Allah who explained it for them. The command for Hajj came to the Messenger of Allah. It did not say walk senven times around the Ka‘ba It was the Messenger of Allah who explained it for them. The verse about obedience came “Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . .” (4:59) It came to declare that Ali, al-Hassan and al-Husayn (a.s.) were the leards who possessed Divine authority. The Messenger of Allah then said about Ali (a.s.), “On whoever I have Divine Authority, then Ali (a.s.) has Divne Authority over him also.” He also has said, “I enjoin you to follow the book of Allah and my family because have prayed to Allah, the Most Holy, the Most High not to separate these two from eachother until He will make them arrive al-Kawthar (at the pool of Paradise) to meet me. He has granted my prayer as suCh” The Holy Prophet (s.a.) has said, “Do not try to teach them (The Imam (a.s.) becaue they are far more knowledgeable than you.” The Holy Prophet (s.a.) has said, “The Imam (a.s.) will never take you out of the gate of guidance and they never make you enter the gate of misguidance.” Had the Messenger of Allah remained silent and would not explain anything about his Ahl al-Bayt (family) the family of so and so would have advanced their claim for Imamat (Leadership with Divine Authority). However, Allah, the Most Holy, the Most High, has revealed it in His book to confirm the explanantions of His Prophet about Ahl al-Bayt (in the following verse), “People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly.” (33:33) Ali, Fatima, al-Hassan andlhy (a.s.) were there and the Holy Prophet (s.a.) made them to enter under al-Kisa’ (the Cloack) in the house of ’Umm salama and then said, “O Lord, every prophet has a family and a gravity, and these are my family and gravity.” ’Umm Salama at this point said, “Am I not of your family?” The Holy Prophet (s.a.) said, “You are in goodness but these are my family and my gravity.” Whe the Messenger of Allah passed away Ali (a.s.) had the utmost priority and guardianship of the people all because of what the Messenger of Allah had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (a.s.) (was about to) passed away he could not (and would not) enter Muhammad ibn Ali or al-‘Abbass ibn Ali or anyone of his other sons in the position of Imamt. Otherewise, al-Hassan and al-Husayn (a.s.) would have said, “Allah, the Most Holy, the Most High, has revealed about us jus as He has done so about you, and He has commaned people to obey us just as He has commanded people to obey you. The Messenger of Allah has preached to people about us just as he has done so about you. Allah has removed al-Rijs uncleanliness from us just as He has done so to you. When Ali (a.s.) left this world, al-Hassan had the utmost priority for Imamat (Leadership with Divine Authority) because he was the eldest. When was about to die he could not, and would not, enter his sons in the position of Imamat.It is because ;Allah, the Most Holy, the Most High, says, “. . The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. .” (33:6) He then places Imamat (Leadership with Divine Authority) in his sons. If so, al-Husayn (a.s.) would have said, “Allah has commanded people to obey me just as He has commanded people to obey you and to obey your father. The Messenger of Allah has preached to people about me just as he has preached to people about you and your father. Allah has removed al-Rijs (unleanliness) from me just as He has removed from you and your father. When the Imamat (Leadership with Divine Authority) was infull force with al-Husayn (a.s.) there was no one in his family to who could claim against him as he could calim against his brother and father, had they wanted to diver it from him and they would not do so. After them it found its place with al-Husayn (a.s.) and the interpretation of this verse continued, “. . The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. . .” (33:6) After al-Husayn (a.s.) Imamat (Leadership with Divine Authority) found its place with Ali ibn al-Husayn (a.s.). After Ali ibn al-Husayn (a.s.) it (Leadership with Divine Authority) found its place with Muhammad ibn Ali (a.s.).” The Imam (a.s.) said, “Al-Rijs means doubts, I swear by Allah that we never doubt in our Lord.” Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid and al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Ayyub ibn al-Hurr and ‘Imran ibn Ali al-Halabi from abu ‘Abdallah (a.s.) a similar hadith.
Ali ibn Ibrahim a rapporté de Muhammad ibn Isa, de Yunus, et d'Ali ibn Muhammad, de Sahl ibn Ziyad, d'Abi Sa'id, de Muhammad ibn Isa, de Yunus, d'Ibn Muskan, d'Abi Basir, qui a dit : "J'ai interrogé Abou Abdallah (que la paix soit sur lui) au sujet de la parole d'Allah, le Très Haut : 'Obéissez à Allah, obéissez au Messager, et à ceux d'entre vous qui détiennent le commandement.' Il a dit : 'Cela a été révélé au sujet d'Ali ibn Abi Talib, de Hassan et de Hussein (que la paix soit sur eux). J'ai dit : 'Les gens disent pourquoi Ali et sa famille n'ont pas été nommés dans le Livre d'Allah, le Très Haut ?' Il a répondu : 'Dites-leur que le Messager d'Allah (que la paix soit sur lui et sur sa famille) a reçu la prière, mais Allah ne les a pas nommés trois ou quatre fois, jusqu'à ce que le Messager d'Allah (que la paix soit sur lui et sur sa famille) soit celui qui leur a expliqué cela. La Zakat a été révélée pour eux, mais Allah ne leur a pas donné un dirham sur quarante dirhams, jusqu'à ce que le Messager d'Allah (que la paix soit sur lui et sur sa famille) soit celui qui leur a expliqué cela. Le Hajj a été révélé pour eux, mais il ne leur a pas été dit de faire la circumambulation pendant une semaine, jusqu'à ce que le Messager d'Allah (que la paix soit sur lui et sur sa famille) soit celui qui leur a expliqué cela. 'Obéissez à Allah, obéissez au Messager, et à ceux d'entre vous qui détiennent le commandement' a été révélé au sujet d'Ali, de Hassan et de Hussein. Le Messager d'Allah (que la paix soit sur lui et sur sa famille) a dit à propos d'Ali : 'Celui dont je suis le maître, Ali est son maître.' Et il a dit (que la paix soit sur lui et sur sa famille) : 'Je vous recommande le Livre d'Allah et ma famille, car j'ai demandé à Allah, le Très Haut, de ne pas les séparer jusqu'à ce qu'Il me fasse les rejoindre au bassin. Il m'a accordé cela et a dit : 'Ne leur enseignez pas, car ils sont plus savants que vous.' Et il a dit : 'Ils ne vous égareront pas du chemin de la guidance, et ne vous conduiront pas dans le chemin de l'égarement.' Si le Messager d'Allah (que la paix soit sur lui et sur sa famille) était resté silencieux et n'avait pas clarifié qui étaient les membres de sa famille, les descendants de tel et tel l'auraient revendiqué. Mais Allah, le Très Haut, l'a révélé dans Son Livre pour confirmer Son Prophète (que la paix soit sur lui et sur sa famille) : 'Allah ne veut que vous débarrasser de l'impureté, ô membres de la famille, et vous purifier pleinement.' Ainsi, Ali, Hassan, Hussein et Fatima (que la paix soit sur eux) ont été introduits sous le manteau par le Messager d'Allah (que la paix soit sur lui et sur sa famille) dans la maison d'Oumm Salama. Puis il a dit : 'Ô Allah, chaque Prophète a une famille et des proches, et ceux-ci sont ma famille et mes proches.' Oumm Salama a dit : 'Ne suis-je pas de ta famille ?' Il a répondu : 'Tu es pour un bien, mais ceux-ci sont ma famille et mes proches.' Lorsque le Messager d'Allah (que la paix soit sur lui et sur sa famille) est décédé, Ali était le plus proche des gens en raison de ce qu'il avait atteint du Messager d'Allah (que la paix soit sur lui et sur sa famille), de son établissement pour les gens, et de sa prise de leur main. Lorsqu'Ali est parti, personne d'aut
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isi from his father from ‘Abdallah ibn al-Mughirah from ibn Muskan from ‘Abd al-Rahim ibn Ruh al-Qasir from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. “The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book.” (33:6) About who this verse has come? He then said, “It came about the governance (Leadership with Divine Authority). This verse continued to apply to the lineage of al-Husayn (a.s.) after him. We, thus, are of a proirity to governance (Leadership with Divine Authority) and to the Messenger of Allah than the beleivers of immigrants and the Ansar.” The narrator has said that then he asked the Imam (a.s.), “Do the sons of Ja‘far have any share in it?” The Imam (a.s.) said,”No, they do not have any share in it.” I asked, “Do the sons of al-‘Abbass have any hsare in it?” He said , “No, they do not have any share in it.” I counted for him the folks from the descendents of ‘Abd al-Muttalib and in answer to all he would say, “No.” The narrator has said that then he forgot the sons of al-Hassan (a.s.). I went to see at another time andasked him, “Do the sons of al-Hassan (a.s.) have any share in it?” He replied, “No, I sweatr by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us.”
Muhammad ibn Yahya a rapporté d'Ahmad ibn Muhammad ibn Isa, de son père, d'Abdullah ibn al-Mughira, d'Ibn Muskan, d'Abd al-Rahim ibn Rawh al-Qasir, de l'Imam Abu Ja'far (que la paix soit sur lui) concernant la parole d'Allah le Très-Haut : "Le Prophète a plus de droit sur les croyants qu'ils n'en ont sur eux-mêmes, et ses épouses sont leurs mères. Et les proches parents sont plus dignes les uns des autres dans le Livre d'Allah." Il a dit : "Cette parole concerne les enfants de Husayn (que la paix soit sur lui) après lui. Nous avons plus de droit dans cette affaire et envers le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui) que les croyants, les émigrés et les secoureurs." J'ai dit : "Et que dire des enfants de Ja'far, ont-ils une part en cela ?" Il a répondu : "Non." J'ai dit : "Et que dire des enfants d'Abbas, ont-ils une part en cela ?" Il a répondu : "Non." J'ai alors énuméré les ventres des fils d'Abd al-Muttalib, et à chaque fois il a dit : "Non." J'ai dit : "J'ai oublié les enfants de al-Hasan (que la paix soit sur lui)." Après cela, je suis allé le voir et je lui ai demandé : "Les enfants de al-Hasan (que la paix soit sur lui) ont-ils une part en cela ?" Il a répondu : "Non, par Allah, ô Abd al-Rahim, Muhammad et nous avons plus de droit en cela que quiconque."
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad from al-Hassan ibn Muhammad al-Hashimi from his father from Ahmad ibn ‘Isa from abu ‘Abdallah (a.s.). The Imam (a.s.) has said the following about the words of Allah, the Most Holy, the Most High. “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians.” (5:55) It means to have greater priority and authority to deal with your affairs, your souls and your property. Such priority and authority belong to Allah His Messenger and the believers, Ali and his descendents who are the Imams until the Day of Judgment. Allah, the Most Holy, the Most High, has then described them saying, “. . the true believers who are steadfast in prayer and pay alms, while they kneel during prayer,. .” Amir al-Mu’minin Ali (a.s.) was praying Zuhr (early afternoon) he was in the second Ruku‘ (bowing ddown). He was wearing a gown that vallued a thousand Dinar (unit of money). The Holy Prophet (s.a) had made him t wear it. King Najashi had sent it as present to him. A begger came and said the Islamic greeting words, “Be in peace O Allah’s authority and the aauthority over the believers who possesses greater priority over them than their onw selves. Give some charity to a destitute. He threw the gown to the begger and pointed with his hand to pick up and take it. At such time Allah, the Most Holy, the Most High, sent this verse of the Holy Quran. He combined His blessings with hiis belessing in the form of his children. Whoever of his children with whom Imamat found place was due to this blessing was like him (in giving charity). They would give charity while bowed down in Ruku‘ of prayer. The begger that asked Amir al-Mu’minin Ali (a.s.) for chaarity was from the angels. Those who ask the Imams from his children will also be from the angels.”
3- Al-Husayn ibn Muhammad, de Mu'alla ibn Muhammad, d'Ahmad ibn Muhammad, de Al-Hasan ibn Muhammad Al-Hashimi, de son père, d'Ahmad ibn 'Isa, de Abu 'Abdullah (sur lui la paix) concernant la parole d'Allah, le Très Haut : "Votre allié est seulement Allah, Son messager, et ceux qui croient." Il a dit : "Cela signifie simplement que ceux qui sont les plus proches de vous, c'est-à-dire les plus dignes de vous en termes de vos affaires, de vos âmes et de vos biens, sont Allah, Son messager et ceux qui croient, c'est-à-dire Ali et ses descendants, les Imams (sur eux la paix) jusqu'au Jour de la Résurrection. Ensuite, Allah les a décrit en disant : "Ceux qui accomplissent la prière, donnent l'aumône tout en étant inclinés." Et l'Imam des croyants (sur lui la paix) était en train de prier Dhuhr et avait déjà accompli deux unités de prière tout en étant incliné, portant une robe d'une valeur de mille dinars. Le Prophète (que la paix soit sur lui et sur sa famille) l'avait revêtue et Najashi la lui avait offerte. Un demandeur est venu et a dit : "Que la paix soit sur toi, ô allié d'Allah et le plus proche des croyants parmi eux-mêmes, fais un don à un nécessiteux." Il a alors enlevé la robe et l'a donnée à celui-ci, lui faisant signe de la main de la prendre. Alors Allah, le Très Haut, a révélé à ce sujet ce verset et a rendu la grâce de ses enfants égale à Sa propre grâce. Ainsi, quiconque parmi ses enfants atteint le degré de l'Imamat, aura cette caractéristique comme la sienne, et ils donneront l'aumône tout en étant inclinés. Et le demandeur qui a demandé à l'Imam des croyants (sur lui la paix) parmi les anges, et ceux qui demandent aux Imams parmi ses enfants, seront parmi les anges.
5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ كُنْتُ عِنْدَهُ جَالِساً فَقَالَ لَهُ رَجُلٌ حَدِّثْنِي عَنْ وَلايَةِ عَلِيٍّ أَ مِنَ الله أَوْ مِنْ رَسُولِهِ فَغَضِبَ ثُمَّ قَالَ وَيْحَكَ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَخْوَفَ لله مِنْ أَنْ يَقُولَ مَا لَمْ يَأْمُرْهُ بِهِ الله بَلِ افْتَرَضَهُ كَمَا افْتَرَضَ الله الصَّلاةَ وَالزَّكَاةَ وَالصَّوْمَ وَالْحَجَّ 5. Ali ibn Ibrahim from ibn as-Sinai from Ja’ far ibn Bashir from Harun ibn Kharijah that Abu Basir said: “I was with Abu Ja’far (p.b.uh.) at a session, when a man said to him: ’Tell me about the Mastership (wilaych) of Ali, whether it is from Allah or from His Messenger?’ He became angry, and said: ’Woe betide you! The Messenger of Allah (p.b.uh.a.h.p.) was too fearing of Allah that he should say what he was not commanded by Allah. Indeed, He decreed it (the M.u,,’’rship of Ali—p.b.u.h.)- just as Allah decreed prayer, zakat, fasting and hap. ’ “
Ali ibn Ibrahim a rapporté de son père, de Ibn Abi Umair, de Omar ibn Uzayna, de Zurara, Al-Fudayl ibn Yasar, Bukayr ibn Ayan, Muhammad ibn Muslim, Burayd ibn Muawiya, et Abu Al-Jarud, tous de Abu Ja'far (que la paix soit sur lui), qui a dit : "Dieu, le Très Haut, a ordonné à Son Messager la wilaya (autorité) d'Ali, et a révélé sur lui : 'Votre allié est seulement Dieu, Son Messager, et ceux qui croient, ceux qui accomplissent la prière et donnent l'aumône', et Il a prescrit la wilaya des dirigeants. Ils ne savaient pas ce que c'était, alors Dieu a ordonné à Muhammad (que la prière de Dieu soit sur lui et sur sa famille) de leur expliquer la wilaya, tout comme Il leur a expliqué la prière, l'aumône, le jeûne et le pèlerinage. Quand cela lui est parvenu de Dieu, la poitrine du Messager de Dieu s'est serrée par cela, et il a craint qu'ils ne se détournent de leur religion et ne le renient. Son cœur s'est serré et il s'est tourné vers son Seigneur, le Très Haut. Alors Dieu lui a révélé : 'Ô Messager, transmets ce qui t'a été révélé de la part de ton Seigneur. Et si tu ne le fais pas, alors tu n'auras pas transmis Son message. Dieu te protégera des gens.' Il a donc proclamé l'ordre de Dieu, mentionnant Ali (que la paix soit sur lui) le jour de Ghadir Khumm, appelant à la prière collective et ordonnant aux gens de transmettre le message aux absents. Omar ibn Uzayna a dit : 'Tous l'ont rapporté sauf Abu Al-Jarud.' Abu Ja'far (que la paix soit sur lui) a dit : 'Les devoirs religieux étaient révélés les uns après les autres, et la wilaya était le dernier des devoirs. Alors Dieu, le Très Haut, a révélé ce jour-là : 'J'ai complété pour vous votre religion, et accompli sur vous Ma grâce.' Abu Ja'far (que la paix soit sur lui) a dit : 'Dieu, le Très Haut, a dit : 'Je ne révélerai plus après cela de devoir, J'ai complété pour vous les devoirs.'
6. Muhammad ibn Yahya from Ahmad ibn Muhammad and Muh. ammad ibn al-Husayn, the two together from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus that Abu ’I-Jarud said: “I heard Abu Ja’far (p.b.u.h.) say: Aliah, to Whom belong Might and Majesty, made five things incumbent on (his) servants: they accepted four and rejected one.’ I said: ’May I be made your ransom, name them for me.’ He said: ’Prayer; but the people did not understand how to pray, then Jibril (pb.uh.) came down and said: “O Muhammad, inform them of the timings of their prayers.” Then zakat was sent down, and He said: “O Muhammad, inform them of their zakit as you have informed them of their prayer.” Then fasting was sent down, and, when the day of ’Ashura came, the Messenger of Allah (pb.uh.ah.p.) sent a message to the villages around it (Medina), and they fasted on that day. Then (the fasting) of the month of Ramadan, between (the months of ) Sha’ban and Shawwal, was sent down. Then hajj was sent down, and Jibril (p.b.uh.) came down and said:”Inform them of their hajj as you informed them of their prayer, their Rabat and their fasting.” Then the Mastership was sent down, and when this came to him on Friday at ’Arafah (or ’Arafat, the gathering place for the pilgrims on the 9th of Dhu ’l-Hijjah, near Mecca), Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you (al-Ma’idah,5:3). The completion of the religion was through the Mastership of Ali ibn Abu Talib (p.b.uh.). Then the Messenger of Allah (pb.uh.ah.p.) said together with this (verse): “My community has recently experienced the jahiliyyah (the period of ignorance before Islam), and whenever I inform them of this concerning my cousin, one speaker will say this and another will say that. I say (this) to myself without my tongue speaking out: a decisive obligation came to me from Allah, to Whom belong Might and Majesty, with finality; He threatened me that if I did not make (this) reach (the people), He would punish me.” Then was sent down: O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wilt not have delivered His Message. Allah will protect thee from men. Allah guides not the people of the unbelievers (al-Matidah, S :67). Then the Messenger of Allah (p.b.uh.a.h.p.) took the hand of Ali (pb.uh.) and said: “O people, there was no prophet among the prophets who were before me to whom Allah did not grant a span of life, then tie called him and he answered Him. The time is now near when I shall be called and I will answer. I shall be questioned and you will be questioned, and what will you say?” They said: “We bear witness that you have delivered (what you had to deliver) and advised sincerely, and conveyed what you had. May Allah reward you with the best of the rewards of those who were messengers.” He said: “O Allah, I call you to witness”—three times —then he said: “O assembly of believers, that this man is your Master (wall) after me. Let the one among you who witnesses this convey (what he has seen) to the one who is absent.” ’ Abu Ja’far (p.b.u.h.) said: ’By Allah, (Ali—p.b.u.h.) was the one trusted by Allah over His creation, His unseen (commands), and His religion which He Himself accepted (for His creatures). Then came to the Messenger of Allah (p.b.uh.ah.p.) that which came (his death), and he called Ali and said: “O Ali, I wish to entrust you with what Allah has entrusted me both of His unseen (commands) and of knowledge of llim, and of His creation and His religion which He Himself accepted (for ITis creatures).”’ (Abu Ja’far—p.b.u.h.—said:) ’By Allah, O Ziyad, (ibn Mundhir Abu ’I-Jarud), he (the Prophet—p.b.u.h.a.h.p.) has not given any share in this to anyone. Then came to Ali (p.b.u.h.) that which came, and he called his sons, and they were twelve males. lie said to them: “O my sons,Allah, to whom belong Might and Majesty, willed that He bring about in me one of the particularities (He established) with Ya’qub (see al-Baqarah, 2:132 - 133): and Ya’qub called his sons, and they were twelve males. He informed them of the one in authority among them. Indeed, I shall inform you of the one in authority among you. They are these two sons of the Messenger of Allah ( p.b.u.h.a.h.p. ), al-Hassan and al-Husayn (pb.u.t.). Listen to them, and obey and support them. I entrust them with what the Messenger of Allah (p.b.u.h. a.h.p.) entrusted me of what Allah entrusted him of His creation and His unseen (commands) and His religion, which He Himself accepted (for Ills creatures).” Allah made obligatory for them through Ali (p.b. u h.) what he made obligatory for Ali through the Messenger of Allah (pb.uh.ah.p.). Neither of them had any excellence over the one in authority over him except on account of his age. When al-Hassan (p.b. u.h.) was present, al-Husayn (pb.u.h.) said nothing in a session, until (al-Hassan—pb.uh.) rose (to leave).Then came to al-Hassan (p.b.u.h.) what came to him, and he handed it (the Imamite) to al-Husayn. Then came to al-I.lusayn (pb.uh.) what came to him, and he called his eldest daughter, Fatimah hint al-Husayn (pb.uh.) and handed over to her a rolled up writing and an open testament (for Ali ibn al-Husayn—p.b.u.h.). Ali ibn al-Husayn (pb.uh.) was ill with a gastric complaint which (everyone) thought he would die of, so Fatimah handed the writing to Ali ibn al-Husayn (p.b.uh.). Thereafter, by Allah, this writing has come down to us.’ “ *al-Husayn ibn Muhammad from MuAliah ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus from Abu ’I-Jarud from Abu Ja’far (pb.u.h.), the same tradition.
6- Muhammad ibn Yahya, d'Ahmad ibn Muhammad, de Muhammad ibn al-Husayn, tous de Muhammad ibn Isma'il ibn Bazi', de Mansur ibn Yunus, d'Abu al-Jarud, d'Abu Ja'far (que la paix soit sur lui) a dit : J'ai entendu Abu Ja'far (que la paix soit sur lui) dire : "Allah, le Très-Haut, a prescrit à Ses serviteurs cinq choses, ils en ont pris quatre et en ont laissé une. J'ai dit : 'Pourrais-tu me les nommer, je te sacrifie pour toi ?' Il a dit : 'La prière.' Les gens ne savaient pas comment prier. Gabriel (que la paix soit sur lui) est descendu et a dit : 'Ô Muhammad, informe-les des horaires de leurs prières.' Puis l'aumône a été prescrite. Il a dit : 'Ô Muhammad, informe-les de leurs aumônes comme tu les as informés de leurs prières.' Puis le jeûne a été prescrit. Lorsque le jour de 'Ashura' arrivait, le Messager d'Allah (que la paix soit sur lui et sa famille) envoyait dans les villages environnants pour qu'ils jeûnent ce jour-là. Puis le mois de Ramadan est arrivé entre Sha'ban et Shawwal. Ensuite, le pèlerinage a été prescrit. Gabriel (que la paix soit sur lui) est descendu et a dit : 'Informe-les de leur pèlerinage comme tu les as informés de leurs prières, de leurs aumônes et de leurs jeûnes.' Ensuite, la Wilaya a été prescrite. Cela est venu le jour de 'Arafat, Allah, le Très-Haut, a révélé : 'Aujourd'hui, J'ai parachevé pour vous votre religion, et accompli sur vous Mon bienfait. Et j'ai agréé pour vous l'Islam comme religion.' La perfection de la religion réside dans la Wilaya d'Ali ibn Abi Talib (que la paix soit sur lui). Le Messager d'Allah (que la paix soit sur lui et sa famille) a dit à ce moment-là : 'Ô ma communauté, je suis sur le point de recevoir l'appel de la période de l'ignorance. Et quand je leur ai parlé de cela dans mon cousin, il a dit : 'Un tel a dit, et un tel a dit.' Alors j'ai dit en moi-même sans que ma langue ne le prononce. Puis une détermination m'est venue de la part d'Allah, une promesse, s'il ne me transmettait pas, il me punirait. Alors est descendu : 'Ô Messager, transmets ce qui t'a été révélé de la part de ton Seigneur. Et si tu ne le fais pas, tu n'auras pas transmis Son message. Et Allah te protégera des gens. Certes, Allah ne guide pas les mécréants.' Alors le Messager d'Allah (que la paix soit sur lui et sa famille) a pris la main d'Ali (que la paix soit sur lui) et a dit : 'Ô gens, aucun prophète parmi les prophètes avant moi n'a été laissé sans qu'Allah ne l'ait établi. Puis Il l'a appelé et il a répondu. Il était sur le point d'être appelé et il a été répondu. Je suis responsable et vous êtes responsables. Que dites-vous ?' Ils ont dit : 'Nous témoignons que tu as transmis, conseillé et accompli ce qui t'incombait. Que Dieu te récompense de la meilleure récompense des envoyés.' Alors il a dit : 'Ô Allah, témoigne trois fois.' Puis il a dit : 'Ô assemblée des croyants, voici votre successeur après moi. Que le témoin parmi vous informe l'absent.' Abu Ja'far (que la paix soit sur lui) a dit : 'Par Allah, Ali (que la paix soit sur lui) était le garant d'Allah envers Sa création, Son invisible et Sa religion qu'Il a agréée pour Lui-même. Ensuite,
7. Muhammad ibn al-Hassan from Sahl ibn Ziyad from Muhammad ibn ’Isa from Safwan ibn Yahya from Sabbah al-Azraq that Abu Basir said: “I said to Abu Ja’far (p.b.uh.): ’A man from the Mukhtariyyah1 met me and claimed that Muhammad ibn al-Hanafiyyah (one of the sons of Ali ibn Abu Talib—p.b.u.h.) was an Imam.’ Abu Ja’far (pb.uh.) became angry, then he said: ’Did you not say any 1. i.e. the Kaysaniyyah —Nlukhtar ibn Abu ’Ubayd ath-Thaqafi (1/622 — 67/687) was the leader of the uprising to avenge the slaying of al-Husayn (p.b.u.h.) at Karbala’ and Kaysan Abu ’Amra was then his leading supporter among the rnaw~li thing to him?’ “ He said: “I said: ’No, by Allah! I did not know what to say.’ He said: ’Did you not say to him: “The Messenger of Allah (p.b.uh.ah.p.) appointed Ali, al-Hassan and al-Husayn as his successors. When Ali (p.b.uh.) passed away, he appointed al-Hassan and al-Husayn as his successors, and if he (Ali) had tried to withhold it from them, they would have said to him: ’We are successors like you.’ But he would never have done this. al-I.lasan appointed al-l.lusayn as his successor, and if he had tried to withhold it from him, he would have said: ’I am a successor like you of the Messenger of Allah (p.b.u.h. ah.p.) and of my father.’ But he would not have done this. Allah, to Whom belong Might and Majesty, said: Some of those bound by blood are nearer (to each other) than others (al-Anfal,8:75; al-Ahzab, 33 :6).” This is about us and about our sons.’ “
Muhammad ibn al-Hasan, de Sahl ibn Ziyad, de Muhammad ibn Isa, de Safwan ibn Yahya, de Sabbah al-Azraq, d'Abu Basir, a dit: J'ai dit à Abu Ja'far (que la paix soit sur lui): "Certains des partisans m'ont rencontré et prétendent que Muhammad ibn al-Hanafiyya est un imam." Abu Ja'far (que la paix soit sur lui) se mit en colère et dit: "Ne lui as-tu pas répondu?" J'ai dit: "Non, par Allah, je ne savais pas quoi dire." Il dit: "N'aurais-tu pas dû lui dire que le Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) a recommandé Ali, al-Hasan et al-Husayn? Quand Ali (que la paix soit sur lui) est parti, il a recommandé al-Hasan et al-Husayn. S'il avait caché cela à eux, ils lui auraient dit: 'Nous sommes des héritiers comme toi.' Il a recommandé al-Hasan à al-Husayn. S'il avait caché cela à lui, il aurait dit: 'Je suis un héritier comme toi, du Messager d'Allah (que la prière d'Allah et Son salut soient sur lui et sa famille) et de mon père.' Allah, le Puissant et Majestueux, dit: 'Les proches parents sont plus dignes les uns des autres en ce Livre et dans notre descendance.'"