Sunday 4 December 2016
Is there any narrative in Shiite resources about the “Imamate” of Imam “Sadeq” [AS]?
ID: 410 Publish Date: 15 August 2016 - 13:01 Count Views: 176
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Is there any narrative in Shiite resources about the “Imamate” of Imam “Sadeq” [AS]?

Is there any narrative in Shiite resources about the “Imamate” of Imam “Sadeq” [AS]?

Some have made this doubt that Shiites rely on Sunni narrative to prove the “Imamate” of their Imams; because they don’t have any narrative in this regard.

1: I want you to make it clear for me and any Shiite person that if there is narrative to prove the “Imamate” of Shiite Imams in our resources or not? If there’s, if they’re valid or not ?

2: please explain about the narratives of imam “Sadeq’s Imamate?

Short Response:

1: there are a lot of narratives in religious matters in Shiite rich resources and we don’t need Sunni narratives to prove our beliefs. If we rely on Sunni narratives it’s because Sunni accept their own narratives [not Shiite narratives, in scientific discussion we should refer to their resources for reasoning. As, when they want to prove a reason for Shiite, should bring reason from resources accepted by Shiite; the rule of scientific discussions and debates requires method. So, the doubt of “Ahl Al-Bayt” enemies in this field is quite baseless.

2: there is a lot of valid and successive narratives in Shiite resources for proving the “Imamate” of Shiite Imams [AS] including Imam “Sadeq” [AS].

Detailed Response

There are articles related to the “proving the “Imamate” of Shiites Imams [AS], from the perspective of Shiite narratives” for more information, refer to following websites:

1: is the narrative of “twelve Imams” quoted successively in Shiite and Sunni resources?:

http://www.valiasr-aj.com/persian/shownews.php?idnews=5049

2: Forty valid narratives for proving “Imamate” written in Sunni and Shiite books:

http://www.valiasr-aj.com/persian/shownews.php?idnews=5043

but before quoting and studying the narratives related to the “Imamate” of Imam “Sadiq”, we mention to two points:

first point: the “Nass” [a (printed or written) statement that has only one meaning and does not therefore admit of interpretation or construction] of Imam “Baqir” [AS] about the “Imamate” of Imam “Sadiq” [AS]  in the words of Sunni and Shiite scholars.

Shiite believes that any Imam-before his death-, has restated to the “Imamate” of next imam, and this issue has been quoted in valid narratives.

Sheikh Mufid, one of Shiite famous scholars says –after introducing pathology and the scientific prestige of Imam “Sadiq” [AS]- that Imam “Baqir” [AS] has restated to his “Imamate”:

وَ كَانَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عليهما السلام مِنْ بَيْنِ إِخْوَتِهِ خَلِيفَةَ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عليهما السلام وَ وَصِيَّهُ وَ الْقَائِمَ بِالْإِمَامَةِ مِنْ بَعْدِهِ وَ بَرَزَ عَلَى جَمَاعَتِهِمْ بِالْفَضْلِ وَ كَانَ أَنْبَهَهُمْ ذِكْراً وَ أَعْظَمَهُمْ قَدْراً وَ أَجَلَّهُمْ فِي الْعَامَّةِ وَ الْخَاصَّةِ وَ نَقَلَ النَّاسُ عَنْهُ مِنَ الْعُلُومِ مَا سَارَتْ بِهِ الرُّكْبَانُ وَ انْتَشَرَ ذِكْرُهُ فِي الْبُلْدَانِ وَ لَمْ يُنْقَلْ عَنْ أَحَدٍ مِنْ أَهْلِ بَيْتِهِ الْعُلَمَاءِ مَا نُقِلَ عَنْهُ وَ لَا لَقِيَ أَحَدٌ مِنْهُمْ مِنْ أَهْلِ الْآثَارِ وَ نَقَلَةِ الْأَخْبَارِ وَ لَا نَقَلُوا عَنْهُمْ كَمَا نَقَلُوا عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام فَإِنَّ أَصْحَابَ الْحَدِيثِ قَدْ جَمَعُوا أَسْمَاءَ الرُّوَاةِ عَنْهُ مِنَ الثِّقَاتِ عَلَى اخْتِلَافِهِمْ فِي الْآرَاءِ وَ الْمَقَالاتِ فَكَانُوا أَرْبَعَةَ آلَافِ رَجُلٍ. وَ كَانَ لَهُ عليه السلام مِنَ الدَّلَائِلِ الْوَاضِحَةِ فِي إِمَامَتِهِ مَا بَهَرَتِ الْقُلُوبَ وَ أَخْرَسَتِ الْمُخَالِفَ عَنِ الطَّعْنِ فِيهَا بِالشُّبُهَاتِ. ...

وَ كَانَتْ إِمَامَتُهُ عليه السلام أَرْبَعاً وَ ثَلَاثِينَ سَنَةً. وَ وَصَّى إِلَيْهِ أَبُوهُ أَبُو جَعْفَرٍ عليه السلام وَصِيَّةً ظَاهِرَةً وَ نَصَّ عَلَيْهِ بِالْإِمَامَةِ نَصّاً جَلِيّاً

amongst his brothers, Imam “Sadiq” [AS] was the successor of his father Imam “Baqir” [AS] and became Imam after him, and he became superior to his brothers in grace and knowledge and was more famous and higher dignity compared to his brothers and his position amongst Shiite was higher. And people have quoted of his knowledge a lot that his talks are the luggage of passengers and his name is in the mouth of public in any city, and not of scholars of this dynasty have been quoted narrative as much as him and not of Hadith narrators used of others’ narratives as much as his narratives, because narrators called the reliable narrators of Imam “Sadiq’s [AS] narratives are four thousands with difference in belief and word.

And clear reasons about his “Imamate” are a lot which have stunned hearts and made the mouth of enemy shut. ….

The period of his “Imamate” was 34 years. His father “Abu Ja’far” [Imam “Baqir”] willed about him clearly and restated to his “Imamate”.

Al-Baghdadi, Al-Sheikh Mufid Muhammad ibn Muhammad ibn Nu’man, Al-Ershad, v 2, p 180

Late “Tabarsi” one of Shiite exegetes writes in the book “A’alam Al-Vara”:

فإن الشيعة قد تواترت خلافا عن سلف إلى أن اتصل نقلهم بالباقر عليه السلام أنه نص على الصادق عليه السلام ، كما تواترت على أن أمير المؤمنين عليه السلام نص على الحسن ، ونص على الحسين عليهما السلام ، وكذاك كل إمام على الإمام الذي يليه ، ثم هكذا إلى أن ينتهى إلى صاحب الزمان ،

“successive belief amongst Shiite that reached to us generation after generation and is linked to the time of Imam “Baqir” [AS], is that Imam “Baqir” [AS] has restated to the “Imamate” of Imam “Sadiq” [AS], as it’s successive that commander of faithful [AS] has affirmed to the “Imamate” of Imam “Hasan” and “Hussein” [AS] . as well as each Imam has restated to the “Imamate” of next Imam till Imam “Mahdi” [AS].

Al-Tabarsi, Aelam Al-Vara, v 1, p 516

Late “Erbali” writes:

وكانت إمامته عليه السلام أربعا وثلاثين سنة ووصى إليه أبو جعفر عليه السلام وصية ظاهرة ونص عليه بالإمامة نصا جليا .

The period of his [imam “Sadiq” [AS] was 34 years. His father [Imam “Baqir” [AS] restated to his “Imamate”

Al-Erbali, Kashf Al-Ghomah, v 2, p 380

This matter is so clear amongst scholars that Sunni scholars have quoted it in their books:

“Ibn Sabbagh Maliki” says:

ووصى إليه أبو جعفر (عليه السلام) بالإمامة وغيرها وصية ظاهرة ، ونص عليها نصا جليا.

Imam “Baqir” [AS] has willed about Imam “Sadiq” [AS] and restated to his “Imamate” explicitly.

Al-Maliki “Ali ibn Muhammad”, Al-Fusoul Al-Muhemmah, v 2, p 909

Second point: Imamate” Nass [an explicit and unambiguous (printed or written) statement]

There are two kinds of text in Shiite resources regarding to the matter of “proving the Imamate of Shiite Imams”:

A: general “Nass”:

Public “Nass” are narratives quoted by Prophet [PBUH] or Shiite Imams [AS] about the matter of “Imamate” in general. Such narratives are a lot in Shiite resources. These narratives have been studied in detailed, please refer to mentioned [above] websites.

B: exclusive “Nass” about each Imam:

Exclusive “Nass” are narratives in which the name of each Imam [AS] has been quoted or former Imam, has restated to the “Imamate” of next Imam. First kind of these narratives have been quoted in the two articles available in mentioned websites, but second kind of narratives exist about each Shiite Imams [AS].

And important point in this kind of narratives is that in some of them, former Imam has shown next Imam to people and said that he’s your Imam. And in some of narratives he’s explained the signs of next Imam’s “Imamate” [ like willing about the next Imam] that through which we can find out that he’s next Imam.

In this article, as you asked, we’ll write narratives related to the Imamate of Imam “Sadiq” [AS] quoted by his father Imam “Baqir” [AS] with valid documents:

Late Sheikh “Kuleini” has quoted several narratives about Imam “Sadiq” [AS] in the book “Al-Hujjat” that we’ll write several of them:

First narrative: [valid document]

 [1] الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ نَظَرَ أَبُو جَعْفَرٍ عليه السلام إِلَى أَبِي عَبْدِ اللَّهِ عليه السلام يَمْشِي فَقَالَ تَرَى هَذَا؟ هَذَا مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ.

“Abu Sabah Kanani” says: Imam “Baqir” [AS]  look at to Imam “Sadiq” [AS]and said: do you see him? He’s amongst those that god’s said about them: “But We wanted to be gracious to those abased in the land, and to make them leaders and inheritors”

Al-Kuleini Al-Razi, Al-Osoul Al-Kafi”, v 1, p 306

In this narrative Imam “Baqir” restates that Imam “Sadiq” is amongst those whom go has make him the leader of the earth.

Correcting the documentary of narrative:

Above narrative is valid in terms of document. Late “Ali ibn Jonah Ameli” has corrected the document of this narrative:

 روى محمد بن يعقوب بالأسانيد الصحاح إلى أبي الصباح أن الباقر عليه السلام نظر إلى الصادق عليه السلام وقال : هذا من الذين قال الله فيهم : (ونريد أن نمن على الذين استضعفوا في الأرض ونجعلهم أئمة ونجعلهم الوارثين).

“Muhammad ibn Ya’qub” has quoted with correct documents that Imam “Baqir” [AS] looked at Imam “Sadiq” [AS] and said: he’s amongst those whom god has said about them:

ونريد أن نمن على الذين استضعفوا في الأرض ونجعلهم أئمة ونجعلهم الوارثين

Al-Ameli Al-Nabati, Serat Al-Mustaqim, v 2, p 162

Second narrative [with correct document]

[7] مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عليه السلام قَالَ سُئِلَ عَنِ الْقَائِمِ عليه السلام فَضَرَبَ بِيَدِهِ عَلَى أَبِي عَبْدِ اللَّهِ عليه السلام فَقَالَ هَذَا وَ اللَّهِ قَائِمُ آلِ مُحَمَّدٍ صلي الله عليه وآله قَالَ عَنْبَسَةُ فَلَمَّا قُبِضَ أَبُو جَعْفَرٍ عليه السلام دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ عليه السلام فَأَخْبَرْتُهُ بِذَلِكَ فَقَالَ صَدَقَ جَابِرٌ ثُمَّ قَالَ لَعَلَّكُمْ تَرَوْنَ أَنْ لَيْسَ كُلُّ إِمَامٍ هُوَ الْقَائِمَ بَعْدَ الْإِمَامِ الَّذِي كَانَ قَبْلَه‏.

“Jabir ibn Yaziz Ju’fi” says: Imam “Baqir” [AS] was asked: who is “Qa-Em”?[Imam of the time] Imam Baqir [AS] mentioned to his son Imam “Sadiq” [AS] and said: swear to god he’s the “Qa-Em” of Muhammad’s dynasty [AS]. “Anbasah” says: after Imam “Baqir” [AS] passed away, I went to Imam “Sadiq”[AS] and said to him what he’s father had said. Imam “Sadiq”[AS] said: “Jabir” was right, then he said: you might think that each Imam isn’t “Qa-Em” of former Imam.”

Al-kafi, Al-Sheikh Al-Kuleini, v 1, p 307

In this narrative the sentence «هَذَا وَ اللَّهِ قَائِمُ آلِ مُحَمَّدٍ» explicitly mentions to the Imamate of Imam “Sadiq” [AS], at the end of the narrative he explains this sentence and says that Imam “Sadiq” means the Imam of the time not Imam “Mahdi” [AS] that one his titles is “Qa-Em”.

Allamah “Majlisi” says about the name of “Qa-Em”:

و القائم يطلق في الأخبار على المهدي القائم بالجهاد، الخارج بالسيف، و على كل إمام فإنه قائم بأمر الإمامة كما سيأتي في باب: أن الأئمة كلهم قائمون بأمر الله، و غرضه عليه السلام بيان أن أبي سماني قائما بالمعنى الثاني لا الأول، و في الإبهام نوع مصلحة لعدم يأس الشيعة عن الفرج.

“Qa-Em” in narratives refers to [1] Imam “Mahdi” [AS] who will arise to fight [2] and any Imam is called “Qa-Em”, because any Imam arises for the matter of Imamate. The intention of Imam “Baqir” of calling his son “Qa-Em” is the second meaning of “Qa-Em” [that contains any Imam]and there’s kind of interest in this ambiguity till Shiite wouldn’t get disappointed of opening in “Imamate" state.

Majlisi, Mera’t Al-Oqoul, v3, P 328

This narrative is correct, in the perspective of Shite scholars, late Allamah “Majlisi” says:

الحديث السابع‏: صحيح.

Seventh narrative is correct.

Late “Ali ibn Yunus Ameli” says:

وروى بصحاح الأسانيد إلى جابر بن يزيد أن الباقر عليه السلام سئل عن القائم بعده ، فضرب بيده على الصادق عليه السلام وقال : هذا والله قائم آل محمد يعني القائم بعد أبيه ، لا أنه القائم المنتظر عليه السلام .

It’s been quoted from “Jabir ibn Yazid” with valid document that Imam “Baqir” was asked about “Qa-Em” Imam after him……”

Al-Serat Al-Mustaqim, Ali ibn Yunus Ameli, v 2, p 162

Third narrative [with valid document]

[8] عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ إِنَّ أَبِي عليه السلام اسْتَوْدَعَنِي مَا هُنَاكَ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ ادْعُ لِي شُهُوداً فَدَعَوْتُ لَهُ أَرْبَعَةً مِنْ قُرَيْشٍ فِيهِمْ نَافِعٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ فَقَالَ اكْتُبْ هَذَا مَا أَوْصَى بِهِ يَعْقُوبُ بَنِيهِ يا بَنِيَّ إِنَّ اللَّهَ اصْطَفى‏ لَكُمُ الدِّينَ فَلا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ (البقرة -: 132 -) وَ أَوْصَى مُحَمَّدُ بْنُ عَلِيٍّ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ وَ أَمَرَهُ أَنْ يُكَفِّنَهُ فِي بُرْدِهِ الَّذِي كَانَ يُصَلِّي فِيهِ الْجُمُعَةَ وَ أَنْ يُعَمِّمَهُ بِعِمَامَتِهِ وَ أَنْ يُرَبِّعَ قَبْرَهُ وَ يَرْفَعَهُ أَرْبَعَ أَصَابِعَ وَ أَنْ يَحُلَّ عَنْهُ أَطْمَارَهُ عِنْدَ دَفْنِهِ ثُمَّ قَالَ لِلشُّهُودِ انْصَرِفُوا رَحِمَكُمُ اللَّهُ فَقُلْتُ لَهُ يَا أَبَتِ بَعْدَ مَا انْصَرَفُوا مَا كَانَ فِي هَذَا بِأَنْ تُشْهِدَ عَلَيْهِ فَقَالَ يَا بُنَيَّ كَرِهْتُ أَنْ تُغْلَبَ وَ أَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ إِلَيْهِ فَأَرَدْتُ أَنْ تَكُونَ لَكَ الْحُجَّةُ.

“Abd Al-A’la” has quoted from Imam Sadiq [AS]: my father gave me what was there [books and other stuffs which belong to Imam] and he told me: bring witness, I prepared four witnesses from “Quraysh” including “Nafi’I”- the servant of Abdullah ibn Umar”, then he said: write:

This is what “Jacob” willed to his sons: “my sons! God put this religion for you, so don’t die unless as Muslim” and “Muhammad ibn Ali” willed to “Ja’far ibn Muhammad” and ordered him to put coffin on him using of cloth that he would say Friday prayer with that, and made his grave in foursquare shape and leave the bands of his coffin open while burring, then he said to the witnesses: leave here, god bless you, after they left, I asked: my dear father! Why did you need witness while willing to me? He said: my son! I didn’t want people to say that I didn’t will to your Imamate, I wanted you to have proof.

Al-Kafi, v 1, p 307

Late “Kuleini” has quoted this narrative with another document in another chapter named as:

باب ما يجب على الناس عند مضي الامام

In this narrative Imam “Baqir” [AS] restates that Imam is known via three things:

2 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ حَدَّثَنَا حَمَّادٌ عَنْ عَبْدِ الْأَعْلَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عليه السلام عَنْ قَوْلِ الْعَامَّةِ إِنَّ رَسُولَ اللَّهِ صلي الله عليه وآله قَالَ مَنْ مَاتَ وَ لَيْسَ لَهُ إِمَامٌ مَاتَ مِيتَةً جَاهِلِيَّة... ُ فَقَالَ يُعْرَفُ صَاحِبُ هَذَا الْأَمْرِ بِثَلَاثِ خِصَالٍ لَا تَكُونُ فِي غَيْرِهِ هُوَ أَوْلَى النَّاسِ بِالَّذِي قَبْلَهُ وَ هُوَ وَصِيُّهُ وَ عِنْدَهُ سِلَاحُ رَسُولِ اللَّهِ صلي الله عليه وآله وَ وَصِيَّتُهُ وَ ذَلِكَ عِنْدِي لَا أُنَازَعُ فِيه‏. ...

فَقَالَ إِنِّي كَرِهْتُ أَنْ تُغْلَبَ وَ أَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ فَأَرَدْتُ أَنْ تَكُونَ لَكَ حُجَّة.

“Abdula’la” says: I asked Imam Sadiq [AS] from Sunnis’ talk that prophet Muhammad has said: any who dies without Imam, he’s dead as ignorant. ….. Imam “Baqir” [AS] has said: Imam is known via three traits that others don’t have it and he’s competent compared to last Imam. 1: the will of last Imam 2: having prophet’s [PBUH] weapon, I have such traits and other can’t argue with me.

Al-Kafi, Al-Sheikh kuleini, v1, p 379

In this narrative several sentences signify the imamate of Imam “Sadiq” [AS]?

1: this sentence:  إِنَّ أَبِي عليه السلام اسْتَوْدَعَنِي مَا هُنَاك

The meaning of “هناک” is the books and weapons belong to prophet Muhammad [PBUH] which are the signs of “Imamate” in the perspective of Shiite, and Imam “Baqir” [AS] gave to Imam “Sadiq” [AS]. It means you’re the next Imam. Allamah “Majlisi” writes:

ايضاح : «ما هناك» أي من الكتب والسلاح وغيرهما من آثار النبي صلى الله عليه وآله وسائر الأنبياء عليهم السلام ...

The meaning of “ما هناک” is books, weapon and other belongings of Prophet Muhammad [PBUH] and other prophets [AS].

Al-Majlisi, Behar Al-Anvar, v 79, p 47

2: in this part of narrative:  وَ أَوْصَى مُحَمَّدُ بْنُ عَلِيٍّ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ وَ أَمَرَهُ أَنْ يُكَفِّنَهُ فِي بُرْدِه “ Imam “Baqir” [AS] wills to his son take the charge of his shrouding and burial affairs, and in the perspective of Shiite the shrouding and burial of Infallible Imam is done just by another Imam, so Imam “Sadiq” [AS] has the position of “Imamate” after his father.

Late “sayed Hussein” says in the book “A’yan Al-Shiite”:

أراد ان يعلمهم انه وصيه وخليفته والامام من بعده.

With this will, Imam “Baqir” [AS] wanted to make them understand that Imam “Sadiq” [AS] is his successor and next Imam.

Al-Amin, Al-Sayed Muhsin, A’yan Al-Shiite, v 1, p 659

Late “Ayatullah Tabrizi” says:

هذا کما تقدم ـ بضميمه ما دلت عليه النصوص وقام عليه الإجماع أنّ الإمام عندنا لا يتولّى تجهيزه إلاّ إمام مثله إذا کان حاضراً، وأنّ الوصيه هي من علائم الإمامه ـ يکون نصاً على إمامه الصادق (عليه السلام) .

This narrative – plus what narratives signify them and the consensus of Shiite about this matter that the affairs of shrouding and burial of imam are taken over just by another Imam and willing, all of them are the signs of Imamate- is clear reason for the imamate of imam “Sadiq” [AS].

This dissection is approved by this part of narrative:

 فَقَالَ: يَا بُنَيَّ كَرِهْتُ أَنْ تُغْلَبَ وَ أَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ إِلَيْهِ فَأَرَدْتُ أَنْ تَكُونَ لَكَ الْحُجَّةُ.

Allamah “Majlisi” says about this part of narrative:

أن تغلب على بناء المجهول أي في الإمامة ، فان الوصية من علاماتها أو فيما أوصى إليه مما يخالف العامة ، كتربيع القبر أو الأعم .

The wordتغلب  means, I don’t like they overcome you in the Imamate state; because will is amongst the signs of Imamate. Or I don’t like them to overcome in what has been willed to Imam and is against Sunni opinion, like making grave quatrefoil.

Behar Al-Anvar, v 47, p 14

The exegeter of “osul Kafi” has said about the meaning “Overcoming”:

قوله ( فقال يا بني كرهت أن تغلب ) لعل وجه الغلبة أمور : الأول تربيع القبر ، والثاني رفعه ، فإن روايات العامة مختلفة ففي بعضها تسوية القبور وفي بعضها تسنيمها ... ، والثالث التنازع في الإمامة والتخالف فيها فإن الوصية الظاهرة من علامات الإمام كما مر إليه إشارة بقوله : وأن يقال أنه لم يوص فأردت أن تكون لك الحجة أي الحجة التي هي الوصية الظاهرة .

There are several possibilities about what Imam “Sadiq” [AS] said “I don’t like them to overcome you”

1: it means: making grave quatrefoil , 2: bringing the grave up; because Sunni are against us in this regard, some said grave must be even and some said it must in bump shape…. 3: argument in Imamate state and opposing it; because will is amongst Imam’s signs, Imam has mentioned to this issue in his talk: “ وأن يقال أنه لم يوص فأردت أن تكون لك الحجة” and explicit will is the proof.

Al-Mazandarani, the exegete of “Osul Kafi”, v 6, p 174

Correcting the narrative:

Shiite scholars have corrected this narrative. late “Majlisi” says about the document of this narrative:

الحديث الثاني‏: حسن على الظاهر.

Majlisi, Mera’t Al-Oqul, v 4, p229

Late Ayatullah “Tabrizi” says about validity of this narrative’s document:

فمن ما ورد من النص على إمامة جعفر بن محمد الصادق عليه السلام ، الرواية الصحيحة التي نقلها الكليني رحمه الله في الكافي عن علي بن إبراهيم عن محمد بن عيسى عن يونس بن عبد الرحمن عن عبد الأعلى عن أبي عبد الله الصادق عليه السلام : " إن أبي استودعني ما هناك فلما حضرته ...

Considering narratives about the Imamate of Imam “Sadiq” [AS], this narrative is a valid narrative that late “Kuleini” has quoted it from “Ali Ibn Ibrahim” in the book “Kafi” and he’s quoted from “Abdu Al-A’la” with valid document and him from Imam “Sadiq” [AS].

Valid Nass, Javad Tabrizi, p 20

Fourth narrative: [valid document]

5 – عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَبِي قَالَ لِي ذَاتَ يَوْمٍ فِي مَرَضِهِ يَا بُنَيَّ أَدْخِلْ أُنَاساً مِنْ قُرَيْشٍ مِنْ أَهْلِ الْمَدِينَةِ حَتَّى أُشْهِدَهُمْ قَالَ فَأَدْخَلْتُ عَلَيْهِ أُنَاساً مِنْهُمْ فَقَالَ يَا جَعْفَرُ إِذَا أَنَا مِتُّ فَغَسِّلْنِي وَ كَفِّنِّي وَ ارْفَعْ قَبْرِي أَرْبَعَ أَصَابِعَ وَ رُشَّهُ بِالْمَاءِ فَلَمَّا خَرَجُوا قُلْتُ يَا أَبَتِ لَوْ أَمَرْتَنِي بِهَذَا لَصَنَعْتُهُ وَ لَمْ تُرِدْ أَنْ أُدْخِلَ عَلَيْكَ قَوْماً تُشْهِدُهُمْ فَقَال‏ يَا بُنَيَّ أَرَدْتُ أَنْ لَا تُنَازَعَ.

“Imam “Sadiq” [AS] said: my father told me: my son! Bring some of people of this city as witness. I did so. My father said: “Ja’far”, wash my body [religious obligation done after one’s death] when I die, put coffin on me and bring my grave up by four fingers and pour water on my grave, when they left, I said to my father, I would have done it without their presence too if you’d ordered me, he said: my son, I didn’t want them to argue with you”

Al-Kafi, Al-Sheikh Al-Kuleini, v 3, p 200

Like previous narrative, this narrative implies the Imamate of Imam Sadiq [AS]; because Imam “Baqir” [AS] has willed to his son about his own shrouding and burial. Allamah “Majlisi” writes about narrative:

بيان : أي في إعمال تلك السنن وارتكاب التغسيل والتكفين، أو في الإمامة فإن الوصية من علاماتها.

“It means: until they don’t argue with you in performing these traditions and washing and shrouding or the matter of Imamate.”

Behar Al-Anvar, Al-Allamah Al-Majlisi, v 46, p 214

“Sayed Muhsen Amin” says about this narrative:

اي لا تنازع في الإمامة والخلافة من بعدي متى علموا انك وصيي .

“it means: until they don’t argue with you in the matter of Imamate and succession after me, after knowing my will.”

“A’yan Al-Shiite” Al-Sayed Muhsin Amin, v 1, p 659

This narrative is valid in terms of document. Allamah “Majlisi” writes about it:

الحديث الخامس‏: حسن.

Fifth narrative:

أَخْبَرَنَا عَلِيُّ بْنُ الْحُسَيْنِ الرَّازِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْقَاسِمِ الْمُحَارِبِيُّ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ الْحُسَيْنِ بْنِ عَلِيٍّ المغاليُّ قَالَ حَدَّثَنِي عَبْدُ الْوَهَّابِ بْنُ هَمَّامٍ الْحِمْيَرِيُّ قَالَ حَدَّثَنِي أَبِي هَمَّامُ بْنُ نَافِعٍ قَالَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ عليه السلام لِأَصْحَابِهِ يَوْماً إِذَا افْتَقَدْتُمُونِي فَاقْتَدُوا بِهَذَا فَإِنَّهُ الْإِمَامُ بَعْدِي وَ أَشَارَ إِلَى ابْنِهِ جَعْفَرٍ عليه السلام .

“Abu Hammam ibn Naqi’” says: Imam “Baqir” [AS] said to his companions: after losing me, follow him “Imam “Baqir” [AS]”, Because he’s Imam after me and he mentioned to his son Imam “Sadiq” [AS].

Al-Kharraz Al-Qomi Al-Razi, Kefat Al-Athar, p 255

In this narrative Imam “Baqir” says clearly that my son [Imam Sadiq [AS] is the next Imam.

Sixth narrative:

حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ الْكُوفِيُّ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ هودة [هَوْذَةَ] بْنِ أَبِي هَرَاسَةَ أَبُو سُلَيْمَانَ الْبَاهِلِيُّ قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ إِسْحَاقَ بْنِ أَبِي بِشْرٍ النَّهَاوَنْدِيُّ الْأَحْمَرِيِّ بِنَهَاوَنْدَ قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ حَمَّادٍ الْأَنْصَارِيُّ عَنْ أَبِي مَرْيَمَ عَبْدِ الْغَفَّارِ بْنِ الْقَاسِمِ قَالَ: دَخَلْتُ عَلَى مَوْلَايَ الْبَاقِرِ عليه السلام وَ عِنْدَهُ أُنَاسٌ مِنْ أَصْحَابِهِ ذَكَرَ الْإِسْلَامَ فَقُلْتُ يَا سَيِّدِي فَأَيُّ الْإِسْلَامِ أَفْضَلُ قَالَ مَنْ سَلِمَ المُؤْمنين [الْمُؤْمِنُونَ‏] مِنْ لِسَانِهِ وَ يَدِهِ . ...

قُلْتُ فَإِنْ كَانَ هَذَا كَائِنٌ يَا ابْنَ رَسُولِ اللَّهِ فَإِلَى مَنْ بَعْدَكَ قَالَ إِلَى جَعْفَرٍ وَ هُوَ سَيِّدُ أَوْلَادِي وَ أَبُو الْأَئِمَّةِ صَادِقٌ فِي قَوْلِهِ وَ فِعْلِهِ وَ لَقَدْ سَأَلْتَ عَظِيماً يَا عَبْدَ الْغَفَّارِ وَ إِنَّكَ لَأَهْلُ الْإِجَابَة.

“Abdul Ghaffar ibn Qasim” says: I went to Imam “Baqir” [AS] some of his companions were there. I said: my Imam, what Islam is more valuable? He said: the Islam of the one whom other Muslims wouldn’t suffer of his hand and tongue [he doesn’t annoy others by his words and deeds]….

I said: if so [there’s Imams after you] who would we follow after you? Follow “Ja’far”, he’s the father of Imams. He’s hones in words and deeds. O’ “Abd Al-Ghaffar” [know] that you asked potent question and I answered you because you deserved me to answer your question.

Kefayt Al-Athar, Al-Kharraz, p 252

Seventh narrative:

حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ قَالَ حَدَّثَنَا هَارُونُ بْنُ مُوسَى قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ مَخْلَدٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ بَزِيعٍ قَالَ حَدَّثَنِي يَحْيَى بْنُ الْحَسَنِ بْنِ فُرَاتٍ قَالَ حَدَّثَنِي عَلِيُّ بْنُ هَاشِمِ بْنِ الْبَرِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عليه السلام إِذْ دَخَلَ جَعْفَرٌ ابْنُهُ وَ عَلَى رَأْسِهِ ذُؤَابَةٌ وَ فِي يَدِهِ عَصًا يَلْعَبُ بِهَا فَأَخَذَهُ الْبَاقِرُ عليه السلام وَ ضَمَّهُ إِلَيْهِ ضَمّاً ثُمَّ قَالَ بِأَبِي أَنْتَ وَ أُمِّي لَا تَلْهُو وَ لَا تَلْعَبُ ثُمَّ قَالَ لِي يَا مُحَمَّدُ هَذَا إِمَامُكَ بَعْدِي فَاقْتَدِ بِهِ وَ اقْتَبِسْ مِنْ عِلْمِهِ وَ اللَّهِ إِنَّهُ لَهُوَ الصَّادِقُ الَّذِي وَصَفَهُ لَنَا رَسُولُ اللَّهِ صلي الله عليه وآله وَ إِنَّ شِيعَتَهُ مَنْصُورُونَ فِي الدُّنْيَا وَ الْآخِرَةِ وَ أَعْدَاءَهُ مَلْعُونُونَ فِي الدُّنْيَا وَ الْآخِرَةِ عَلَى لِسَانِ كُلِّ نَبِيٍّ فَضَحِكَ جَعْفَرٌ عليه السلام وَ احْمَرَّ وَجْهُه‏. ..

“Muhammad ibn Muslim” says: I was with Imam “Baqir”, his son “Ja’far” [AS] came in while playing with a piece of wood. Imam “Baqir” [AS] embraced him and said: may my parents be sacrificed for you, don’t play. Then he told me: he’s your leader, follow him after me and use of his knowledge and swear to god he the same “Sadiq” that prophet [PBUH] has talked about, indeed he’s Shiites are prosper in this world and the day to come and his enemies are cursed by any prophet in this world and resurrection.”

Kefayah Al-Athar, Al-Khrraz Al-Qomi, p 254

Result:

According to above narratives:

1: Imam “Baqir” [AS] has willed about the Imamate of his son Imam “Sadiq” [AS] and introduced him as his successor and the leader of Islamic nation.

2: there are some other valid narratives that signify the Imamate of Shiite Imams [AS], thus their Imamate is provable via Shiite’s valid narratives.

 

 

 



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