Al-Imāma wa’l-Tabṣira min al-Ḥayra

سعد، عن الحسن بن موسى الخشاب، عن عليّ بن حسان الواسطي، عن عمّه: عبدالرحمان بن كثير، قال: قلت لأبي عبداللّه عليه السلام: ماعنى الله تعالى بقوله ﴿إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًۭا﴾؟ قال: نزلت في النبيّ صلّى الله عليه وآله، وأمير المؤمنين، والحسن، والحسين، (وفاطمة) عليهم‌ السلام. فلمّا قبض (الله) نبيّه، كان أمير المؤمنين، ثمّ الحسن، ثمّ الحسين عليهم‌ السلام. ثمّ وقع تأويل هذه الآية: ﴿وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ﴾ فكان علي بن الحسين عليه السلام، ثّم جرت في الأئمة من ولده الأوصياء، فطاعتهم طاعة الله ومعصيتهم معصية الله.

Saʿd, from al-Ḥasan b. Mūsā al-Khashshāb, from ʿAlī b. Ḥassān al-Wāsiṭī, from his paternal uncle, ʿAbd al-Raḥmān b. Kathīr, who stated: “I said to Abī ʿAbd Allāh (as): What did Allāh (taa) mean by His statement: ﴾Indeed Allāh desires to repel all impurity from you, O’ People of the Household, and purify you with a thorough purification﴿?” [33:33]—He responded: “It was revealed in regard to the Prophet (sawa), Amīr al-Muʾminīn, al-Ḥasan and al-Ḥusayn (and Fāṭima) (as-p). When Allāh took back (the soul of) His Prophet, it was Amīr al-Muʾminīn (who had authority), then al-Ḥasan, and then al-Ḥusayn (as-p).[1] After that, the interpretation of the verse: ﴾the blood relatives are more entitled to inherit from one another in the Book of Allāh﴿ [33:6] was put into effect, so it was ʿAlī b. al-Ḥusayn (as) (who inherited authority), and then it continued to apply upon the Imams from among his offspring, who are the Legatees. Obedience to them is obedience to Allāh, and disobedience of them is disobedience of Allāh.”

وعنه، عن أحمد وعبداللّه ابني محمّد بن عيسى، عن أبيهما، عن عبداللّه ابن المغيرة، عن عبداللّه بن مسكان، عن عبدالرحيم القصير: عن أبي جعفر عليه السلام، قال: سألته عن قول الله تعالى: ﴿ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖوَأَزْوَٰجُهُۥٓ أُمَّهَـٰتُهُمْ ۗوَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ﴾، في من نزلت؟ [قال: نزلت] في الإمرة، إنّ هذه الآية جرت في ولد الحسين عليه السلام من بعده، فنحن أولى بالأمر وبرسول الله صلّى الله عليه وآله، من المؤمنين والمهاجرين. فقلت: أَلِوُلدِ جعفر فيها نصيب؟ فقال: لا. فقلت: لِولدِ العبّاس فيها نصيب؟ قال: لا. قال: فعددت عليه بطون بني عبدالمطلب، كل ذلك يقول: لا. ونسيت ولد الحسن عليه السلام، فدخلت عليه بعد ذلك، فقلت: هل لولد الحسن فيها نصيب؟ فقال: لا، يا عبدالرحيم ما لمحمّديّ فيها نصيب غيرنا.

And from him, from both Aḥmad and ʿAbd Allāh, the sons of Muḥammad b. ʿĪsā, from their father, from ʿAbd Allāh b. al-Mughīra, from ʿAbd Allāh b. Muskān, from ʿAbd al-Raḥīm al-Quṣayr, from Abī Jaʿfar (as). ʿAbd al-Raḥīm al-Quṣayr said: “I asked him about the saying of Allāh (taa): “﴾The Prophet is closer to the faithful than their own souls, and his wives are their mothers. The blood relatives are more entitled to inherit from one another in the Book of Allāh﴿ [33:6]—about whom was it revealed?” [He replied: “It was revealed] about rulership/authority. This verse has been in effect upon the progeny of al-Ḥusayn (as) after him. Thus, we are more worthy of possessing authority and of the Apostle of Allāh (sawa) than the believers and the Emigrants.” I said: “Is there a share in it for the offspring of Jaʿfar (b. Abī Ṭālib al-Ṭayyār)?,” so he responded: “No.” So, I said: “Is there a share in it for the offspring of al-ʿAbbās (b. ʿAbd al-Muṭṭalib)?,” so he said: “No.” So, I began counting to him all the members of ʿAbd al-Muṭṭalib’s clan, and to every one of them, he would say: “No.” But I had forgotten the offspring of al-Ḥasan (as). Some time later, I entered upon him—Abū Jaʿfar al-Bāqir (as)—and said: “Is there a share in it for the offspring of al-Ḥasan?,” so he replied: “No, o’ ʿAbd al-Raḥīm. There is no share in it for any descendants of Muḥammad (sawa) besides us.”

سعد، عن محمَّد بن عيسى بن عبيد، عن حمّاد بن عيسى، عن عبد الأعلى بن أعين، قال: سمعت أبا عبداللّه عليه السلام، يقول: إنّ الله عزّ وجلّ خصّ علياً عليه السلام بوصيّة رسول الله صلّى الله عليه وآله وما نصبه له فأقرّ الحسن والحسين له بذلك. ثمّ وصيّته للحسن، وسلم الحسين إلى الحسن عليهما‌ السلام ذلك حتى أُفضي الأمر إلى الحسين عليه السلام لا ينازعه فيها أحد، له من السابقة مثل ما له. فاستحقّها عليّ بن الحسين عليه السلام لقول الله تعالى: ﴿وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ﴾ فلا يكون بعد عليّ بن الحسين عليه السلام إلّا في الأعقاب وأعقاب الأعقاب.

Saʿd, from Muḥammad b. ʿĪsā b. ʿUbayd, from Ḥammād b. ʿĪsā, from ʿAbd al-Aʿlā b. Aʿyan, who said: “I heard Abā ʿAbd Allāh (as) saying: “Allāh (azwj) specified ʿAlī (as) for the testamentary charge of the Apostle of Allāh (sawa) and what he was appointed to, and al-Ḥasan and al-Ḥusayn affirmed that for him. Then, he bequeathed that to al-Ḥasan, and al-Ḥusayn subordinated himself to al-Ḥasan (as-d) until the Ordinance was deposited to al-Ḥusayn without anyone contesting it. He possessed the same prior merit as the other (al-Ḥasan). After that, the right of succession belonged to ʿAlī b. al-Ḥusayn, as per the statement of Allāh (taa): ﴾The blood relatives are more entitled to inherit from one another in the Book of Allāh﴿ [33:6], and there were none (entitled to the Imamate) after ʿAlī b. al-Ḥusayn (as) except his lineal descendants, generation after generation.”

عبداللّه بن جعفر، عن إبراهيم بن مهزيار، عن أخيه، عن الحسين بن سعيد، عن محمّد بن سنان، عن أبي سلام، عن سورة بن كليب عن أبي بصير: عن أبي جعفر عليه السلام، في قول الله تعالى: ﴿وَجَعَلَهَا كَلِمَةًۢ بَاقِيَةًۭ فِى عَقِبِهِ﴾ قال: في عقب الحسین علیه السلام، فلم يزل هذا الأمر—منذ أُفضي إلى الحسين عليه السلام—ينتقل من والد إلى ولد، لا يرجع إلى أخ، ولا إلى عمّ ولا يعلم أنّ أحداً منهم إلّا وله ولد. وانّ عبداللّه خرج من الدنيا ولا ولد له، ولم يمكث بين ظهرانيّ أصحابه إلّا شهراً.

ʿAbd Allāh b. Jaʿfar, from Ibrāhīm b. Mahziyār, from his brother (ʿAlī b. Mahziyār), from al-Ḥusayn b. Saʿīd, from Muḥammad b. Sinān, from Abī Salām, from Sūra b. Kulayb from Abī Baṣīr, from Abī Jaʿfar (as), regarding the statement of Allāh (taa): ﴾He made it a lasting word among his posterity﴿ [43:28]. The Imam said: “Among the posterity of al-Ḥusayn (as), and this Ordinance has not ceased, ever since it was deposited to al-Ḥusayn (as), transferring from father to son, without circling back around to a brother, or to an uncle. Nor is any one of them known not to have had a son. Verily, ʿAbd Allāh departed from this world without having had a son, and he did not tarry among his companions but for a month.”[1]

عبداللّه بن جعفر، عن علي بن إسماعيل، عن محمّد بن إسماعيل عن سعدان، عن بعض رجاله: عن أبي عبداللّه علیه السلام، قال: لمّا علقت فاطمة عليها السلام، قال لها رسول الله صلّى الله عليه وآله: يا فاطمة، إنّ الله عزّ وجلّ قد وهب لك غلاماً اسمه الحسين، تقتله أُمّتي. قالت: فلا حاجة لي فيه. قال: إن الله عزّ وجلّ قد وعدني فيه أن يجعل الأئمة عليهم السلام من ولده. قالت: قد رضیت یا رسول الله.

ʿAbd Allāh b. Jaʿfar, from ʿAlī b. Ismāʿīl, from Muḥammad b. Ismāʿīl b. Saʿdān, from some of his associates, from Abī ʿAbd Allāh (as), who said: “When Fāṭima (as-f) was pregnant, the Apostle of Allāh (sawa) said to her: “O’ Fāṭima! Allāh (azwj) has bestowed upon you a boy whose name is al-Ḥusayn, and my community will murder him.” She replied: “I have no desire for him.” He continued: “Allāh (azwj) has promised me that He will make the Imams (as-p) to be of his offspring.” She said: “I am satisfied, o’ Apostle of Allāh.”

سعد، عن أحمد بن محمّد بن عيسى، عن الحسين بن سعيد، عن القاسم بن محمّد، عن عبدالصمد بن بشير، عن فضيل سكّرة، قال: دخلت على أبي عبداللّه عليه السلام، فقال: يا فضيل، أتدري في أيّ شيء كنت أنظر قبل؟ قلت: لا. قال: كنت أنظر في كتاب فاطمة عليها‌ السلام، فليس ملك يملك إلّا وهو مكتوب باسمه واسم أبيه، فما وجدت لولد الحسن عليه السلام فيه شيئاً.

Saʿd, from Aḥmad b. Muḥammad b. ʿĪsā, from al-Ḥusayn b. Saʿīd, from al-Qāsim b. Muḥammad, from ʿAbd al-Ṣamad b. Bashīr, from Fuḍayl Sakkara, who narrated: “I entered upon Abī ʿAbd Allāh (as), whereupon he said: “O’ Fuḍayl, do you know which thing I was looking at just before?,” so I replied: “No.” He said: “I was looking at the Book of Fāṭima (as-f). There is not a king who would reign but that his name, and the name of his father, is written in it, and I did not find anything in it about the offspring of al-Ḥasan (as).”

وعنه، عن عليّ بن إسماعيل بن عيسى، وأيوب بن نوح، عن صفوان ابن يحيى، عن العيص بن القاسم، عن المعلّى بن خنيس قال: قال أبو عبداللّه عليه السلام: ما من نبيّ ولا وصيّ، ولا ملك، إلّا وهو في كتاب عندي، لا والله ما لمحمّد بن عبداللّه بن الحسن فيه اسم.

And from him, from ʿAlī b. Ismāʿīl, and Ayyūb b. Nūḥ, from Ṣafwān b. Yaḥyā, from al-ʿAys b. al-Qāsim, from al-Muʿallā b. Khunays, who said: “Abū ʿAbd Allāh (as) said: “There is no Prophet, Legatee or Sovereign but that he is (mentioned) in a book I have. And by Allāh, no, the name of Muḥammad b. ʿAbd Allāh b. al-Ḥasan is not in it.”

وعنه، عن أحمد بن محمّد، عن الحسين بن سعيد، عن محمّد بن أبي عمير، عن عمر بن أُذينة، عن الفضيل بن يسار وبريد بن معاوية وزرارة: انّ عبد الملك بن أعين قال لأبي عبداللّه عليه السلام: انّ الزيديّة والمعتزلة قد أطافت لمحمّد بن عبداللّه بن الحسن، فهل له سلطان؟ فقال: والله، إن عندي لكتاباً فيه تسمية كل نبيّ، وكل ملك يملك، ولا والله، ما محمّد بن عبداللّه في واحد منهما.

And from him, from Aḥmad b. Muḥammad, from al-Ḥusayn b. Saʿīd, from Muḥammad b. Abī ʿUmayr, from ʿUmar b. Udhayna, from al-Fuḍayl b. Yasār, Burayd b. Muʿāwiya and Zurāra: “Indeed, ʿAbd al-Mālik b. Aʿyan said to Abī ʿAbd Allāh (as): “The Zaydiyya and the Muʿtazila have rallied around Muḥammad b. ʿAbd Allāh b. al-Ḥasan. Does he have any authority?,” so he replied: “By Allāh, I have a book in which every Prophet and every king who shall rule is named—and no, by Allāh, Muḥammad b. ʿAbd Allāh is not counted as a single one of either.”

حمزة بن القاسم، قال: حدّثنا بكر بن عبداللّه بن حبيب، قال: حدّثنا تميم بن بهلول قال: حدّثنا علي بن حسّان الواسطي، عن عبدالرحمان بن كثير الهاشمي، قال: قلت لأبي عبداللّه عليه السلام: جعلت فداك، من أين جاء لولد الحسين عليه السلام الفضل على ولد الحسن عليه السلام، وهما يجريان في شرع واحد؟ فقال: لا أراكم تأخذون به، انّ جبرئيل عليه السلام نزل على محمّد صلّى الله عليه وآله—وما ولد الحسين عليه السلام بعد—فقال: يولد لك غلام تقتله أُمتك من بعدك! فقال: يا جبرئيل، لا حاجة لي فيه. فخاطبه ثلاثاً، ثمّ دعا عليّاً عليه السلام، فقال له: انّ جبرئيل عليه السلام يخبرني عن الله تعالى أنّه يولد لك غلام تقتله أُمّتك من بعدك، (فقلت: لا حاجة لي فيه). فقال عليّ عليه السلام: لا حاجة لي فيه يا رسول الله، فخاطب عليّاً ثلاثاً، ثمّ قال: إنّه يكون فيه وفي ولده الإمامة والوراثة والخزانة. فأرسل الى فاطمة عليها السلام: انّ الله يبشّرك بغلام تقتله أُمّتي من بعدي! قالت فاطمة عليها السلام: لا حاجة لي فيه. فخاطبها فيه ثلاثاً، ثمّ أرسل إليها: لابدّ من أن يكون، ويكون فيه الإمامة والوراثة والخزانة. فقالت له: رضيت عن الله. فعلقت وحملت بالحسين عليه السلام، فحملته ستّة أشهر، ثم وضعته، ولم يعش مولود—قطّ—لستّة أشهر غير الحسين عليه السلام، وعيسى بن مريم، فكفّلته اُمّ سلمة. وكان رسول الله صلّى الله عليه وآله يأتيه في كل يوم فيضع لسانه في فم الحسين، فيمصّه حتّي يروى، فأنبت الله لحمه من لحم رسول الله صلّى الله عليه وآله، ولم يرضع من فاطمة عليها السلام ولا من غيرها لبناً قطّ. فأنزل الله تعالى فيه: ﴿وَحَمْلُهُۥ وَفِصَـٰلُهُۥ ثَلَـٰثُونَ شَهْرًا ۚحَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرْبَعِينَ سَنَةًۭ قَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَـٰلِحًۭا تَرْضَىٰهُ وَأَصْلِحْ فِى ذُرِّيَّتِىٓ﴾. فلو قال: ﴿وَأَصْلِحْ لِى ذُرِّيَّتِىٓ﴾ لكانوا كلهم أئمة، ولكن خصّ هكذا.

Ḥamza b. al-Qāsim said: “Bakr b. ʿAbd Allāh b. Ḥabīb narrated to us, saying: “Tamīm b. Bahlūl narrated to us, saying: “ʿAlī b. Ḥassān al-Wāsiṭī narrated to us, from ʿAbd al-Raḥmān b. Kathīr al-Hāshimī, who narrated: “I said to Abī ʿAbd Allāh (as): “May I be made your sacrifice, where did it come from that the offspring of al-Ḥusayn (as) have merit over the offspring of al-Ḥasan (as), even though they both proceed, genealogically, from the same standing?,”[1] so he replied: “I do not see you accepting this (without question). Indeed, Jibraʾīl descended upon Muḥammad (sawa), saying to him when al-Ḥusayn (as) had not yet been born: “A boy will be born to you who your community will murder after you!” He replied: “O’ Jibraʾīl, I have no desire for him.”[2] He addressed him in this manner thrice. He then called for ʿAlī (as) and said to him: “Jibraʾīl (as) has informed me, from Allāh (taa), that “a boy will be born to you who your community will murder after you” (so I said: “I have no desire for him”).” So, ʿAlī (as) said: “I have no desire for him, o’ Apostle of Allāh.” He addressed ʿAlī in this manner thrice, and then said: “The Imamate, the inheritance and the treasury will be invested in him and his descendants.”[3] So, he sent to Fāṭima (as-f): “Indeed, Allāh gives you glad tidings of a boy, whom my community will murder, after me!” Fāṭima (as-f) responded: “I have no desire for him.”[4] He addressed her in this manner thrice, and then sent to her: “It must come to pass, and there will be invested in him and his descendants the Imamate, the inheritance and the treasury.” She replied to him: “I am satisfied by (the decision of) Allāh.” So, she conceived and carried al-Ḥusayn (as), and her carrying him was for six months, and then his birth, and no child ever survived birth after being carried for only six months except al-Ḥusayn (as) and ʿĪsā b. Maryam. After that, Umm Salama took charge of his care, and the Apostle of Allāh (sawa) would come to him every day and put his tongue in al-Ḥusayn’s mouth, whereupon the baby would suck it until he was satiated. Hence, Allāh caused his flesh to grow from the flesh of the Apostle of Allāh (sawa), and he never suckled milk from Fāṭima (as-f) or anybody else. Allāh (taa) thus revealed in regard to him: ﴾His gestation and weaning take thirty months. When he comes of age and reaches forty years, he says, ‘My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which please You, and invest [certain of] my descendants with righteousness’﴿ [46:15]. Had He said: ﴾‘Invest my descendants with righteousness’﴿, they would all have been Imams, but instead He specified it in this manner.”[5]