The position of Ahlulbayt (a) in Quran proven by Ahlulbayt (a)

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Peace,

This thread will be a collection of hadiths, of Ahlulbayt (a) proving their position in Quran. We will also analyze their hadiths in the process with the Quran.

 

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Du'a Nudba and reward accusation verses

Du'a Nudba almost all the chains are linked back to Imam Mahdi (a). However, Majlisi does find a chain linking it back to Imam Jaffar (a). We don't know which Imam (a) is the original author, if Imam Mahdi (a) safeguarded the Du'a from Imam Jaffar (a) or is original author. I will say "Imam", and it refers to which Imam (a) authored it.

The whole prayer can be said to be a reflection over Quran and Sunnah, for the position of Ahlulbayt (a). It links it to succession in the past as described in Quran. There are some concepts in it that address almost all of what Quran has said about Ahlulbayt (a). I will be going back to this prayer for other arguments of Quran for Ahlulbayt (a).

There are three verses quoted partially, which the Du'a get's a hyper eloquent energy with regards to, they are 42:23, 35:47, 25:57.

The Imam (a) makes us reflect over these verses, because, combined, they prove that Ahlulbayt (a) are the path towards God. This combining of verses is very good way to prove themselves, but the Imam (a) did not quote all the verses of reward. A smart thing is then to see all reward verses.

Here is a link to the Du'a: Dua Nudba - (Crying out-Weeping) - Duas.org

 

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Imam Baqir (a) quoted in Al-Kafi

Recalling all the verses of reward, we can see that "made the reward of Mohammad love of them in his book" in Du'a Nudba means he made all what which disbelievers accused Mohammad (s) of terms of ulterior motive and reward he is seeking for fake Prophethood from their perspective, to be, nothing but in reality love of Mohammad (s) and his family (a) (from perspective that Mohammad (s) is true).

There is this long hadith in Al-Kafi from Imam Baqir (a) that supports this:

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ مَنْ تَوَلَّى الْأَوْصِيَاءَ مِنْ آلِ مُحَمَّدٍ وَ اتَّبَعَ آثَارَهُمْ فَذَاكَ يَزِيدُهُ وَلَايَةَ مَنْ مَضَى مِنَ النَّبِيِّينَ وَ الْمُؤْمِنِينَ الْأَوَّلِينَ حَتَّى تَصِلَ وَلَايَتُهُمْ إِلَى آدَمَ ع وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها يُدْخِلُهُ الْجَنَّةَ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ قُلْ ما سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ يَقُولُ أَجْرُ الْمَوَدَّةِ الَّذِي لَمْ أَسْأَلْكُمْ غَيْرَهُ فَهُوَ لَكُمْ تَهْتَدُونَ بِهِ وَ تَنْجُونَ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ وَ قَالَ لِأَعْدَاءِ اللَّهِ أَوْلِيَاءِ الشَّيْطَانِ أَهْلِ التَّكْذِيبِ وَ الْإِنْكَارِ قُلْ ما أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَ ما أَنَا مِنَ الْمُتَكَلِّفِينَ يَقُولُ مُتَكَلِّفاً أَنْ أَسْأَلَكُمْ مَا لَسْتُمْ بِأَهْلِهِ فَقَالَ الْمُنَافِقُونَ عِنْدَ ذَلِكَ بَعْضُهُمْ لِبَعْضٍ أَ مَا يَكْفِي مُحَمَّداً أَنْ يَكُونَ قَهَرَنَا عِشْرِينَ سَنَةً حَتَّى يُرِيدُ أَنْ يُحَمِّلَ أَهْلَ بَيْتِهِ عَلَى رِقَابِنَا فَقَالُوا مَا أَنْزَلَ اللَّهُ هَذَا وَ مَا هُوَ إِلَّا شَيْ‏ءٌ يَتَقَوَّلُهُ يُرِيدُ أَنْ يَرْفَعَ أَهْلَ بَيْتِهِ عَلَى رِقَابِنَا وَ لَئِنْ قُتِلَ مُحَمَّدٌ أَوْ مَاتَ لَنَنْزِعَنَّهَا مِنْ أَهْلِ بَيْتِهِ ثُمَّ لَا نُعِيدُهَا فِيهِمْ أَبَداً وَ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعْلِمَ نَبِيَّهُ ص الَّذِي أَخْفَوْا فِي صُدُورِهِمْ وَ أَسَرُّوا بِهِ فَقَالَ فِي كِتَابِهِ عَزَّ وَ جَلَّ أَمْ يَقُولُونَ افْتَرى‏ عَلَى اللَّهِ كَذِباً فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلى‏ قَلْبِكَ يَقُولُ لَوْ شِئْتُ حَبَسْتُ‏ عَنْكَ الْوَحْيَ فَلَمْ تَكَلَّمْ بِفَضْلِ أَهْلِ بَيْتِكَ وَ لَا بِمَوَدَّتِهِمْ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ يَمْحُ اللَّهُ الْباطِلَ وَ يُحِقُّ الْحَقَّ بِكَلِماتِهِ يَقُولُ الْحَقُّ لِأَهْلِ بَيْتِكَ الْوَلَايَةُ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ وَ يَقُولُ بِمَا أَلْقَوْهُ فِي صُدُورِهِمْ مِنَ الْعَدَاوَةِ لِأَهْلِ بَيْتِكَ وَ الظُّلْمِ بَعْدَكَ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ أَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هذا إِلَّا بَشَرٌ مِثْلُكُمْ أَ فَتَأْتُونَ السِّحْرَ وَ أَنْتُمْ تُبْصِرُونَ وَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ النَّجْمِ إِذا هَوى‏ قَالَ أُقْسِمُ بِقَبْضِ مُحَمَّدٍ إِذَا قُبِضَ ما ضَلَّ صاحِبُكُمْ بِتَفْضِيلِهِ أَهْلَ بَيْتِهِ وَ ما غَوى‏ وَ ما يَنْطِقُ عَنِ الْهَوى‏ يَقُولُ مَا يَتَكَلَّمُ بِفَضْلِ أَهْلِ بَيْتِهِ بِهَوَاهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنْ هُوَ إِلَّا وَحْيٌ يُوحى‏ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُحَمَّدٍ ص قُلْ لَوْ أَنَّ عِنْدِي ما تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَ بَيْنَكُمْ قَالَ لَوْ أَنِّي أُمِرْتُ أَنْ أُعْلِمَكُمُ الَّذِي أَخْفَيْتُمْ فِي صُدُورِكِمْ مِنِ اسْتِعْجَالِكُمْ بِمَوْتِي لِتَظْلِمُوا أَهْلَ بَيْتِي مِنْ بَعْدِي فَكَانَ مَثَلُكُمْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ كَمَثَلِ الَّذِي اسْتَوْقَدَ ناراً فَلَمَّا أَضاءَتْ ما حَوْلَهُ يَقُولُ أَضَاءَتِ الْأَرْضُ بِنُورِ مُحَمَّدٍ كَمَا تُضِي‏ءُ الشَّمْسُ فَضَرَبَ اللَّهُ مَثَلَ مُحَمَّدٍ ص الشَّمْسَ وَ مَثَلَ الْوَصِيِّ الْقَمَرَ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً وَ قَوْلُهُ وَ آيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهارَ فَإِذا هُمْ مُظْلِمُونَ وَ قَوْلُهُ عَزَّ وَ جَلَّ ذَهَبَ اللَّهُ بِنُورِهِمْ وَ تَرَكَهُمْ فِي ظُلُماتٍ لا يُبْصِرُونَ يَعْنِي قُبِضَ مُحَمَّدٌ ص وَ ظَهَرَتِ الظُّلْمَةُ فَلَمْ يُبْصِرُوا فَضْلَ أَهْلِ بَيْتِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ إِنْ تَدْعُوهُمْ إِلَى الْهُدى‏ لا يَسْمَعُوا وَ تَراهُمْ يَنْظُرُونَ إِلَيْكَ وَ هُمْ لا يُبْصِرُونَ ثُمَّ إِنَّ رَسُولَ اللَّهِ ص وَضَعَ الْعِلْمَ الَّذِي كَانَ عِنْدَهُ عِنْدَ الْوَصِيِّ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ يَقُولُ أَنَا هَادِي السَّمَاوَاتِ وَ الْأَرْضِ مَثَلُ الْعِلْمِ الَّذِي أَعْطَيْتُهُ وَ هُوَ نُورِيَ الَّذِي يُهْتَدَى بِهِ مَثَلُ الْمِشْكَاةِ فِيهَا الْمِصْبَاحُ فَالْمِشْكَاةُ قَلْبُ مُحَمَّدٍ ص وَ الْمِصْبَاحُ النُّورُ الَّذِي فِيهِ الْعِلْمُ وَ قَوْلُهُ الْمِصْباحُ فِي زُجاجَةٍ يَقُولُ إِنِّي أُرِيدُ أَنْ أَقْبِضَكَ فَاجْعَلِ الَّذِي عِنْدَكَ عِنْدَ الْوَصِيِّ كَمَا يُجْعَلُ الْمِصْبَاحُ فِي الزُّجَاجَةِ كَأَنَّها كَوْكَبٌ دُرِّيٌّ فَأَعْلَمَهُمْ فَضْلَ الْوَصِيِّ يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ فَأَصْلُ الشَّجَرَةِ الْمُبَارَكَةِ إِبْرَاهِيمُ ع وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ يَقُولُ لَسْتُمْ بِيَهُودٍ فَتُصَلُّوا قِبَلَ الْمَغْرِبِ وَ لَا نَصَارَى فَتُصَلُّوا قِبَلَ الْمَشْرِقِ وَ أَنْتُمْ عَلَى مِلَّةِ إِبْرَاهِيمَ ع وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ ما كانَ إِبْراهِيمُ يَهُودِيًّا وَ لا نَصْرانِيًّا وَ لكِنْ كانَ حَنِيفاً مُسْلِماً وَ ما كانَ مِنَ الْمُشْرِكِينَ وَ قَوْلُهُ عَزَّ وَ جَلَّ يَكادُ زَيْتُها يُضِي‏ءُ وَ لَوْ لَمْ تَمْسَسْهُ نارٌ نُورٌ عَلى‏ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ يَقُولُ مَثَلُ أَوْلَادِكُمُ الَّذِينَ يُولَدُونَ مِنْكُمْ كَمَثَلِ الزَّيْتِ الَّذِي يُعْصَرُ مِنَ الزَّيْتُونِ يَكادُ زَيْتُها يُضِي‏ءُ وَ لَوْ لَمْ تَمْسَسْهُ نارٌ نُورٌ عَلى‏ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ يَقُولُ يَكَادُونَ أَنْ يَتَكَلَّمُوا بِالنُّبُوَّةِ وَ لَوْ لَمْ يُنْزَلْ عَلَيْهِمْ مَلَكٌ


I won't translate wali, awliya, tawala, etc, because I believe these words are contextually defined.

(chain) from Imam Baqir (a) in regards to God's words (honored and glorified) "whoever earns goodness we increase them in it's beauty" whoever Tawala the successors from the family of Mohammad (a) and follows their footsteps so that is increased with Welayat from who have passed from the Prophets and Security givers of the ancient ones until their welayat is connected to Adam (a) and it is God's (honored and glorified) words "whoever comes with the goodness so has better then it" he will enter paradise and this is God's (honored and glorified) words "say: whatever reward I have asked of you it is for yourselves" he says the reward of love that I ask no other than that so it is for you you will be guided by it and be saved from the chastisement on the day of the rising and he said to the enemies of God the Awliya of Satan the people of denial and ignorance "Say: I have not asked you regarding it a reward and I am not of the pretentious" that I pretend to ask you what you are not worthy of so the hypocrites at that said to one another "Does it not suffice Mohammad that he be supreme over us twenty years until he wishes to impose the people of his household upon our necks" so they said "God did not reveal this and this is nothing but what he says he wishes to raise the people of his house upon our necks and if Mohammad is killed or dies we will take it away from his household then it will not be returned to them ever and then God (honored and glorified) desired that the Prophet (s) knows what they hid in their hearts and kept secret so he (honored and glorified) said in his book "Do they said he has forged a lie against God so if he wishes he may put a seal on your heart" he says he could have taken away the revelation so that you could not speak regarding the superiority of the people of your household nor their love and God (honored and glorified) said "And God annuls the falsehood and verifies the truth with his words" he says "the truth is that for the people of your house is the Welayat indeed he knows what is in the breasts" he says that regarding what they hid from the enmity towards the people of your house and injustice after you and this is God (honored and glorified) "And they hide their council, is this but a human like yourselves will sorcery be brought at you while you see/have insight?" and it is likewise in God's words "And the star if it disappears" he said he swears by the departure of Mohammad (s) if he disappears your companion did not lead astray with regards to making the people of his house superior nor did he err nor did he speak out of caprice he says he did not speak about the superiority of the people of his household by caprice and this God's words "it is but a revelation he reveals" and God's (Honored and Glorified) words with Mohammad (s) "were it that I had with me what you hasten the matter would have been decided between me and you" if I had the matter with me I would have made you aware of what you hid the hearts by your haste towards my death so that you oppress the people of my house after me so their likes were as God (honored and glorified) said "they are like that which ignited a fire so when it burned what is around them" he says the earth was brightened by the light of Mohammad (s) just as the Sun brightens so God gave an likeness of Mohammad (s) with the Sun and his successor as the moon "The Sun is to brighten and the moon as a light" and his words "and a sign for them is the night overcomes the day so they are they in the dark" and God's (honored and glorified) words and God's (honored and glorified) words "and he took away their light and left them in darkness so they do not see" meaning with disappearance of Mohammad (s) and oppression has come out then they will not see the superiority of the people of his house and it is God (honored and glorified) words "if you call them to the guidance they will not hear and you will see them looking at you while they do not see" again the Messenger (s) made clear the knowledge that which was with him with his successor and this is God's (honored and glorified) words "God is the light of the heavens and the earth" he said "I am the guider of the heavens and the earth" the likeness of the knowledge I have given and it is light by which guidance is achieved through "the like of niche in it is a lantern" so the niche is the heart of Mohammad (s) and the lamp is the light in which there is knowledge and his words "the lantern is in a glass" he says when he wishes to take so I will make what is with you with your successor just as he makes the lantern in a glass it is as if a brightly star so he makes clear the superiority of the successor "it is ignited from a blessed tree" so the root of the blessed tree is Ibrahim (a) and it is God's words "The mercy of God and blessings are upon you O people of the House indeed he praiseworthy, majestic" and God's (honored and glorified) words "God chose Adam and Nuh and the family of Ibrahim and family of Imran above the worlds. Offspring, some of it from some and God is hearing knowing "Not eastern nor western" means you are not Jews so you turn to the direction to the west nor Christians so you turn to the direction to the east and your are upon the creed of Ibrahim (a) and God (honored and glorified) said "Neither was Ibrahim a Jew nor a Christian but rather was upright a submitter and was not of the polytheist" and God's (honored and glorified) words the oil of it almost ignites though no light touches it light upon light God guides to his light who he wishes" he says "the likeness of your sons those who are born out from you" are like the oils by which olives are squeezed, it's oil almost ignites though fire touches it not light upon light God guides to his light who he wishes" he says "it is almost as if they are speaking with Nubuwa/Prophethood though no Angel has come down upon them"

 

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The bolded part suggests it's an accusation. Basically, it's from the viewpoint of disbelievers, that Mohammad (s) is seeking something, and that aside from his own power, he wants to give it to his family.

Imam Baqir (a) is also showing by the context of verse 42:24, that it is an accusation. Aside from that he links the start of Surah Saad with the reward verse therein (Say: I ask you no reward nor I am of the pretentious), that it is an accusation since he links it to similar type accusations all over the Quran towards doubting Mohammad (s).

He shows that the Quran is revealing the superiority of Mohammad (s), but this can be seen as ulterior motive. Imam Baqir (a) says that these reward verses are aimed at the enemies of God.

If we look at for example, the verse 25:57. The Surah is defending Mohammad (s) as a path towards God and saying without Mohammad (s) they have no path. But it's bringing their accusations against him, and so it's saying all they accuse him of in terms of power, moral landscaping, becoming famous, legacy, is all part of how God wishes to guide humans through him. But 42:23 reveals that his family are included in this pathway towards God.

Imam Baqir (a) also links it to other verses such Ibrahim (a) and how he is the root, and talks about verses about the family of Ibrahim (a). This shows Mohammad (s) is the root as well, and his family are branches, just as Ibrahim (a) had asbaat. The creed of Ibrahim (a) then is the creed where there is succession to his station.

But the over all theme, is that Imam Baqir (a) is showing, the reward verses are contextualized as from the viewpoint of those who doubt or deny Mohammad (s).

 

[Link]

The envied and it's link to Ulul-Amr

1ـ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ الاشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ عَلِيٍّ الْوَشَّاءُ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ فَكَانَ جَوَابُهُ أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هؤُلاءِ أَهْدى‏ مِنَ الَّذِينَ آمَنُوا سَبِيلاً يَقُولُونَ لائِمَّةِ الضَّلالَةِ وَالدُّعَاةِ إِلَى النَّارِ هؤُلاءِ أَهْدى‏ مِنْ آلِ مُحَمَّدٍ سَبِيلاً أُولئِكَ الَّذِينَ لَعَنَهُمُ الله وَمَنْ يَلْعَنِ الله فَلَنْ تَجِدَ لَهُ نَصِيراً أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ يَعْنِي الامَامَةَ وَالْخِلافَةَ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيراً نَحْنُ النَّاسُ الَّذِينَ عَنَى الله وَالنَّقِيرُ النُّقْطَةُ الَّتِي فِي وَسَطِ النَّوَاةِ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ نَحْنُ النَّاسُ الْمَحْسُودُونَ عَلَى مَا آتَانَا الله مِنَ الامَامَةِ دُونَ خَلْقِ الله أَجْمَعِينَ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً يَقُولُ جَعَلْنَا مِنْهُمُ الرُّسُلَ وَالانْبِيَاءَ وَالائِمَّةَ فَكَيْفَ يُقِرُّونَ بِهِ فِي آلِ إِبْرَاهِيمَ (عَلَيْهم السَّلام) وَيُنْكِرُونَهُ فِي آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ وَكَفى‏ بِجَهَنَّمَ سَعِيراً إِنَّ الَّذِينَ كَفَرُوا بِ‏آياتِنا سَوْفَ نُصْلِيهِمْ ناراً كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها لِيَذُوقُوا الْعَذابَ إِنَّ الله كانَ عَزِيزاً حَكِيماً.

1. Al-Husayn ibn Muhammad ibn ’Amir al-Ash’ari has narrated from MuAlia ibn Muhammad who has said that al-Hasan ibn Ali al-Washsha’ narrated to him from Ahmad ibn ‘A’idh from ibn ’Udhayna from Burayd al-‘Ijli who said that he asked abu Ja’far (a.s.) about the meaning of the following words of Allah, the Most Holy, the Most High, “Obey Allah and obey the Messenger and those who possess (Divine) authority among you.” (4:59 Holy Quran). The read the following words of Allah. “Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, “The disbelievers are better guided than the believers” (4:51) ‘The say that the leaders of misguidance and those who call people to Hell’ “God has condemned them. No one can help one whomGod has condemned. (4:52) Do they have a share in the Kingdom (Divine authority and Imamat)? Even if they did, they would not have given the smallest thing to the people.” (4:53) “ People is a reference to us and the word ‘Naqir’ means the seed inside the nutt.” The Imams (a.s.) explained and added. “Do they enviey the favors that God has done to some people?” ‘We are the ones who are envied because of the Divine authority that Allah has given us exclusively.’ The Imams (a.s.) commented. “We have given to the family of Abraham the Book, Wisdom, and a great Kingdom (4:54). Aliah says that from the descendents of Abraham He has made His Messengers, Prophets and Imams. How is it that these people acknowledge the case about the descents of Abraham but they refuse to accept the leadership (Imamat) in the family of Muhammad?’ The Imams (a.s.) further explained. “Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment (4:55). We will make those who reject Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise.” (4:56 Holy Quran)

- Hadith #1 - The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them | Thaqalayn

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ قَالَ نَحْنُ الْمَحْسُودُونَ.

2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn al-Fudayl from abu al-Hassan (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High, Or are they envious of the people whom Allah has granted of His bounties? ( 4:54 Holy Quran) “We are the envied ones.”

- Hadith #2 - The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them | Thaqalayn

4ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي الصَّبَّاحِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَمْ يَحْسُدُونَ النَّاسَ عَلى‏ ما آتاهُمُ الله مِنْ فَضْلِهِ فَقَالَ يَا أَبَا الصَّبَّاحِ نَحْنُ وَالله النَّاسُ الْمَحْسُودُونَ.

4. Al-Husayn ibn Muhammad has narrated from MuAlia ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from abu al-Sabah who has said that when asked Imam abu ‘Abdallah (a.s.) about the meaning of the words Allah, the Most Holy, the Most High, “Or are they envious of the people whom Allah has granted of His bounties? ( 4:54 Holy Quran) The Imams (a.s.) said, “O abu al-Sabah, we, I swear by Allah, are the people who are envied.”

- Hadith #4 - The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them | Thaqalayn

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُحَمَّدٍ الاحْوَلِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) قَوْلُ الله عَزَّ وَجَلَّ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ فَقَالَ النُّبُوَّةَ قُلْتُ الْحِكْمَةَ قَالَ الْفَهْمَ وَالْقَضَاءَ قُلْتُ وَآتَيْناهُمْ مُلْكاً عَظِيماً فَقَالَ الطَّاعَةَ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabi from Muhammad al-Ahwal from Humran ibn A‘yan who has said that when he asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah that say, “We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” (4:54) The Imams (a.s.) said, “It means Prophet-hood.” I then asked about the meaning of ‘wisdom’. The Imams (a.s.) said, “It means understanding and judgment.” I then asked about the meaning of ‘great kingdom.’ The Imams (a.s.) said, “It means obedience.”

- Hadith #3 - The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them | Thaqalayn

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله تَبَارَكَ وَتَعَالَى فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَالْحِكْمَةَ وَآتَيْناهُمْ مُلْكاً عَظِيماً قَالَ جَعَلَ مِنْهُمُ الرُّسُلَ وَالانْبِيَاءَ وَالائِمَّةَ فَكَيْفَ يُقِرُّونَ فِي آلِ إِبْرَاهِيمَ (عَلَيْهم السَّلام) وَيُنْكِرُونَهُ فِي آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ قُلْتُ وَآتَيْناهُمْ مُلْكاً عَظِيماً قَالَ الْمُلْكُ الْعَظِيمُ أَنْ جَعَلَ فِيهِمْ أَئِمَّةً مَنْ أَطَاعَهُمْ أَطَاعَ الله وَمَنْ عَصَاهُمْ عَصَى الله فَهُوَ الْمُلْكُ الْعَظِيمُ.

5. Ali ibn Ibrahim has narrated from his father from Muhammad Ibn Abi ‘Umayr from ’Umar ibn Udhayna from Burayd al-‘IJli from abu Ja’far (a.s.) who has said the following about the words of Allah, the Most Holy, ““We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” (4:54) “Great kingdom means that He set Imamat (leadership) in the descendants of Abraham, Whoever would obey them he has obeyed Allah and whoever would disobey them has disobeyed Allah and thus is the great kingdom.”

- Hadith #5 - The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them | Thaqalayn

 

[Link]

I disagree with a lot of the translation, but the major thing to get from those hadiths, is the Imams (a) are arguing 4:54 and 4:59 are contextually linked.

This translation is not mine but from here: https://www.al-islam.org/tuhaf-al-u...swers-al-mamun-relation-comprehensives-sharia

Part of it:

Al-Ma’mun asked: “Did God give distinction to the Prophet’s progeny over people?”

The Imam (‘a) answered:
God the Majestic the Omnipotent gave distinction of the Prophet’s progeny over people in the Wise Book.

Al-Ma’mun asked for examples, and the Imam (‘a) cited:
God says:

God chose (and gave distinction to) Adam, Noah, the family of Abraham, and Imran over all the people of the world. (3:33)

They were the offspring of one another. (3:34).

In another place in the Qur’an, God says:

Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom. (4:54).

Then God refers this to the believers at whom he addressed:

Believers, obey God, His Messenger, and your (qualified) leaders. (4:59).

In the previous Verse, God refers to the qualified leaders to whom He gave the Book and wisdom in inheritance, but people envied them for these two things as He affirms in His saying: “Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom.” The favors stand for the (obligatory) obedience to the immaculate choice ones and the great kingdom stands for the obedience to them.

“Does God the Elevated explains this selection in the Book?” asked the scholars.

The Imam (‘a) answered:
God explains this selection obviously in twelve verses in the Book and refers to it in many verses whose meanings are hidden.

First, it is explained in God’s saying:



My comment: The context of 3:33-34 with 4:54 to 4:59 per Imam Ali Reda (a) makes a clear case, Ulul-Amr are family of Mohammad (s).

 

[Link]

The inheritance of the book in the chosen from God's servants


This is from a Zaidi source:


مستدركات المؤلف على تفسيره

ـ الحسكانيّ:

حَدَّثُونا عن أَبي بكر مُحَمَّد بن الحُسَيْن بن صالح السبيعيّ، قالَ: حَدَّثَنِي الحُسَيْن بن إبْراهيم بن الحَسَن الجصّاص:

الحُسَيْن بن الحَكَم:

عَمْرو بن خالد أبو حَفْصٍ الأَعْشى، عن أَبي حمزة الثمالي عن عليّ بن الحُسَيْن عليه السلامُ، قالَ: إِنّي لَجالِسٌ عندَه إِذْ جاءَه رجلان من أَهْل العراق، فقالا: يابن رسُول الله جِئْناكَ تُخْبِرنا عن آيات من القُرْآن؟

فقالَ: وما هيَ؟

قالا: قَوْل الله تعالى: { ثُمَّ أَوْرَثْنَا ٱلْكِتَابَ ٱلَّذِينَ ٱصْطَفَيْنَا }.

فقالَ: يا أَهْلَ العِراق! وَأَيْشٍ يَقُولونَ؟

قالا: يقولونَ: إنَّها نَزَلَتْ في أُمَّة مُحَمَّدٍ صَلَّى الله عليه [وآلِه] وسلَّم.

فقالَ عليُّ بنُ الحُسَيْن عليهما السلام: أُمَّةُ مُحَمَّدٍ كُلُّهم إذَنْ في الجَنَّة!

قالَ: فقُلْتُ من بين القوم: يا بنَ رسُول الله! فيمَنْ نَزَلتْ؟

فقالَ: نَزَلَتْ ـ والله ـ فينا أَهْل البَيْت ـ ثلاثَ مرّاتٍ ـ

قلتُ: أَخْبِرنا مَنْ فيكم الظالمُ لنفسه؟

قالَ: الذي اسْتَوتْ حسناتُه وسيّئاتُه، وهو في الجَنَّة،

فقلتُ: والمُقْتَصِدُ؟

قال: العابِدُ لله فى بَيْتِه حَتَّى يأْتِيَهُ اليَقينُ.

فقلتُ: السابقُ بالخَيْرات؟

قال: مَنْ شَهَرَ سَيْفَهُ، ودَعا الى سَبِيل رَبِّهِ.

From Abu Hamza Thamali from Ali ibn Hussain (4th Imam) (a) I was present among him there came men from the people of Iraq so the said "Oh son of the Messenger of God we came to you to give us information about a verse from Quran.

So he said "And what is it?"

So they said "God's words "Then we inherited the book to those whom chosen" so he said "O people of Iraq, what do you say?"

The say it was revealed for the nation of Mohammad (s) so Ali son of Hussain (a) - the nation of Mohammad (s) would all be in paradise then. He says so I said among the people. "Oh son of the Messenger of God, for who it was revealed?"

so he said: It was revealed- I swear by God - about us Ahlulbayt (he said this three times)

So he said who from you is oppressive towards himself



So he said "The one who is good deeds and evil deeds are equal and he is in paradise"

so I said: And the middle?

He said: "Worshippers of God in their house until comes to him what is certain"

So I said "The racer (ahead of all) in good deeds?"

He said:

Who's illumination is his sword and calls towards the way of his Lord.



The following is from here: https://www.al-islam.org/tuhaf-al-u...swers-al-mamun-relation-comprehensives-sharia



mam Ar-Ridha’ (‘a) was attendant in a session that included the best scholars of Iraq and Khurasan when Al-Ma’mun asked them about the exegesis of God’s saying:

We gave the Book as an inheritance to Our chosen servants, among whom some are unjust against their souls, some are moderate, and some are exceedingly virtuous by the permission of God. This is indeed a great favor. (35:32).

They answered that the Verse refers to all the umma.

Al-Ma’mun then turned to Imam Ar-Ridha’ (‘a) and asked for his opinion. The Imam answered:
I do not agree with them. I say that God the Blessed refers to the immaculate progeny of the Prophet (S) exclusively.

Al-Ma’mun asked for an explanation. The Imam (‘a) explained:
If God referred to the umma, they all should be in Paradise. This is for His saying:

…among whom some are unjust against their souls, some are moderate, and some are exceedingly virtuous by the permission of God. This is indeed a great favor.

God then informs that all of them will be in Paradise. He the Majestic said:

They will enter the gardens of Eden… (35:33).

Thus, the Verse refers to the immaculate progeny of the Prophet (S) exclusively.

Imam Ar-Ridha’ (‘a) then added:
The immaculate progeny are those whom God describes in His Book by saying:

People of the house, God wants to remove all kinds of uncleanness from you and to purify you thoroughly. (33:33).

The Prophet (S) said about them:
“I am leaving among you the two weighty things—the Book of God and my progeny; my family. They will not depart each other until they will join me on the Divine Pool. Consider how will you regard me in treating them. O people, do not suggest to them, because they are more knowledgeable than you.



My comment:

The preceding verse emphasizes on "his servants" and so the "from them" with emphasis again on servants in the verse, should be about servants. So from God's servants are the oppressive towards themselves, middle course, and those who race ahead.

The Imams (a) are saying, if it was the case it referred to chosen, then oppressive towards himself will be included, which they cannot be included in paradise but the next verse emphasizes they are all in paradise.

 

[Link]

Peace,

There are many hadiths including Fatima (a) arguing by 33:6 especially the line "The Possessors of kinship some of them are Awla then others in the book of God....". Imam Ali (a) also argues by it in a famous letter to Mauwiya.

There is these hadiths in Al-Kafi


1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ أَبِي سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ فَقَالَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَالْحَسَنِ وَالْحُسَيْنِ (عَلَيْهم السَّلام) فَقُلْتُ لَهُ إِنَّ النَّاسَ يَقُولُونَ فَمَا لَهُ لَمْ يُسَمِّ عَلِيّاً وَأَهْلَ بَيْتِهِ (عَلَيْهم السَّلام) فِي كِتَابِ الله عَزَّ وَجَلَّ قَالَ فَقَالَ قُولُوا لَهُمْ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) نَزَلَتْ عَلَيْهِ الصَّلاةُ وَلَمْ يُسَمِّ الله لَهُمْ ثَلاثاً وَلا أَرْبَعاً حَتَّى كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَنَزَلَتْ عَلَيْهِ الزَّكَاةُ وَلَمْ يُسَمِّ لَهُمْ مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ حَتَّى كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَنَزَلَ الْحَجُّ فَلَمْ يَقُلْ لَهُمْ طُوفُوا أُسْبُوعاً حَتَّى كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَنَزَلَتْ أَطِيعُوا الله وَأَطِيعُوا الرَّسُولَ وَأُولِي الامْرِ مِنْكُمْ وَنَزَلَتْ فِي عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ فَقَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي عَلِيٍّ مَنْ كُنْتُ مَوْلاهُ فَعَلِيٌّ مَوْلاهُ وَقَالَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أُوصِيكُمْ بِكِتَابِ الله وَأَهْلِ بَيْتِي فَإِنِّي سَأَلْتُ الله عَزَّ وَجَلَّ أَنْ لا يُفَرِّقَ بَيْنَهُمَا حَتَّى يُورِدَهُمَا عَلَيَّ الْحَوْضَ فَأَعْطَانِي ذَلِكَ وَقَالَ لا تُعَلِّمُوهُمْ فَهُمْ أَعْلَمُ مِنْكُمْ وَقَالَ إِنَّهُمْ لَنْ يُخْرِجُوكُمْ مِنْ بَابِ هُدًى وَلَنْ يُدْخِلُوكُمْ فِي بَابِ ضَلالَةٍ فَلَوْ سَكَتَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمْ يُبَيِّنْ مَنْ أَهْلُ بَيْتِهِ لادَّعَاهَا آلُ فُلانٍ وَآلُ فُلانٍ وَلَكِنَّ الله عَزَّ وَجَلَّ أَنْزَلَهُ فِي كِتَابِهِ تَصْدِيقاً لِنَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّما يُرِيدُ الله لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً فَكَانَ عَلِيٌّ وَالْحَسَنُ وَالْحُسَيْنُ وَفَاطِمَةُ (عَلَيْهم السَّلام) فَأَدْخَلَهُمْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَحْتَ الْكِسَاءِ فِي بَيْتِ أُمِّ سَلَمَةَ ثُمَّ قَالَ اللهمَّ إِنَّ لِكُلِّ نَبِيٍّ أَهْلاً وَثَقَلاً وَهَؤُلاءِ أَهْلُ بَيْتِي وَثَقَلِي فَقَالَتْ أُمُّ سَلَمَةَ أَ لَسْتُ مِنْ أَهْلِكَ فَقَالَ إِنَّكِ إِلَى خَيْرٍ وَلَكِنَّ هَؤُلاءِ أَهْلِي وَثِقْلِي فَلَمَّا قُبِضَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ عَلِيٌّ أَوْلَى النَّاسِ بِالنَّاسِ لِكَثْرَةِ مَا بَلَّغَ فِيهِ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِقَامَتِهِ لِلنَّاسِ وَأَخْذِهِ بِيَدِهِ فَلَمَّا مَضَى عَلِيٌّ لَمْ يَكُنْ يَسْتَطِيعُ عَلِيٌّ وَلَمْ يَكُنْ لِيَفْعَلَ أَنْ يُدْخِلَ مُحَمَّدَ بْنَ عَلِيٍّ وَلا الْعَبَّاسَ بْنَ عَلِيٍّ وَلا وَاحِداً مِنْ وُلْدِهِ إِذاً لَقَالَ الْحَسَنُ وَالْحُسَيْنُ إِنَّ الله تَبَارَكَ وَتَعَالَى أَنْزَلَ فِينَا كَمَا أَنْزَلَ فِيكَ فَأَمَرَ بِطَاعَتِنَا كَمَا أَمَرَ بِطَاعَتِكَ وَبَلَّغَ فِينَا رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَمَا بَلَّغَ فِيكَ وَأَذْهَبَ عَنَّا الرِّجْسَ كَمَا أَذْهَبَهُ عَنْكَ فَلَمَّا مَضَى علي (عَلَيْهِ السَّلام) كَانَ الْحَسَنُ (عَلَيْهِ السَّلام) أَوْلَى بِهَا لِكِبَرِهِ فَلَمَّا تُوُفِّيَ لَمْ يَسْتَطِعْ أَنْ يُدْخِلَ وُلْدَهُ وَلَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَالله عَزَّ وَجَلَّ يَقُولُ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله فَيَجْعَلَهَا فِي وُلْدِهِ إِذاً لَقَالَ الْحُسَيْنُ أَمَرَ الله بِطَاعَتِي كَمَا أَمَرَ بِطَاعَتِكَ وَطَاعَةِ أَبِيكَ وَبَلَّغَ فِيَّ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَمَا بَلَّغَ فِيكَ وَفِي أَبِيكَ وَأَذْهَبَ الله عَنِّي الرِّجْسَ كَمَا أَذْهَبَ عَنْكَ وَعَنْ أَبِيكَ فَلَمَّا صَارَتْ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) لَمْ يَكُنْ أَحَدٌ مِنْ أَهْلِ بَيْتِهِ يَسْتَطِيعُ أَنْ يَدَّعِيَ عَلَيْهِ كَمَا كَانَ هُوَ يَدَّعِي عَلَى أَخِيهِ وَعَلَى أَبِيهِ لَوْ أَرَادَا أَنْ يَصْرِفَا الامْرَ عَنْهُ وَلَمْ يَكُونَا لِيَفْعَلا ثُمَّ صَارَتْ حِينَ أَفْضَتْ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) فَجَرَى تَأْوِيلُ هَذِهِ الايَةِ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله ثُمَّ صَارَتْ مِنْ بَعْدِ الْحُسَيْنِ لِعَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ صَارَتْ مِنْ بَعْدِ عَلِيِّ بْنِ الْحُسَيْنِ إِلَى مُحَمَّدِ بن علي (عَلَيْهما السَّلام) وَقَالَ الرِّجْسُ هُوَ الشَّكُّ وَالله لا نَشُكُّ فِي رَبِّنَا أَبَداً.
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَعِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مِثْلَ ذَلِكَ.

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.

- Hadith #1 - 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.) | Thaqalayn


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2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ رَوْحٍ الْقَصِيرِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْواجُهُ أُمَّهاتُهُمْ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ الله فِيمَنْ نَزَلَتْ فَقَالَ نَزَلَتْ فِي الامْرَةِ إِنَّ هَذِهِ الايَةَ جَرَتْ فِي وُلْدِ الْحُسَيْنِ (عَلَيْهِ السَّلام) مِنْ بَعْدِهِ فَنَحْنُ أَوْلَى بِالامْرِ وَبِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ وَالانْصَارِ قُلْتُ فَوُلْدُ جَعْفَرٍ لَهُمْ فِيهَا نَصِيبٌ قَالَ لا قُلْتُ فَلِوُلْدِ الْعَبَّاسِ فِيهَا نَصِيبٌ فَقَالَ لا فَعَدَدْتُ عَلَيْهِ بُطُونَ بَنِي عَبْدِ الْمُطَّلِبِ كُلَّ ذَلِكَ يَقُولُ لا قَالَ وَنَسِيتُ وُلْدَ الْحَسَنِ (عَلَيْهِ السَّلام) فَدَخَلْتُ بَعْدَ ذَلِكَ عَلَيْهِ فَقُلْتُ لَهُ هَلْ لِوُلْدِ الْحَسَنِ (عَلَيْهِ السَّلام) فِيهَا نَصِيبٌ فَقَالَ لا وَالله يَا عَبْدَ الرَّحِيمِ مَا لِمُحَمَّدِيٍّ فِيهَا نَصِيبٌ غَيْرَنَا.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn 'Isa 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 priority to governance (Leadership with Divine Authority) and to the Messenger of Allah than the believers 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 share in it?” He said, “No, they do not have any share in it.” I counted for him the folks from the descendants 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 and asked him, “Do the sons of al-Hassan (a.s.) have any share in it?” He replied, “No, I swear by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us.”

- Hadith #2 - 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.) | Thaqalayn

 

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7ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ صَبَّاحٍ الازْرَقِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) إِنَّ رَجُلاً مِنَ الْمُخْتَارِيَّةِ لَقِيَنِي فَزَعَمَ أَنَّ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ إِمَامٌ فَغَضِبَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) ثُمَّ قَالَ أَ فَلا قُلْتَ لَهُ قَالَ قُلْتُ لا وَالله مَا دَرَيْتُ مَا أَقُولُ قَالَ أَ فَلا قُلْتَ لَهُ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْصَى إِلَى عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ فَلَمَّا مَضَى علي (عَلَيْهِ السَّلام) أَوْصَى إِلَى الْحَسَنِ وَالْحُسَيْنِ وَلَوْ ذَهَبَ يَزْوِيهَا عَنْهُمَا لَقَالا لَهُ نَحْنُ وَصِيَّانِ مِثْلُكَ وَلَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ وَأَوْصَى الْحَسَنُ إِلَى الْحُسَيْنِ وَلَوْ ذَهَبَ يَزْوِيهَا عَنْهُ لَقَالَ أَنَا وَصِيٌّ مِثْلُكَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَمِنْ أَبِي وَلَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ قَالَ الله عَزَّ وَجَلَّ وَأُولُوا الارْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ هِيَ فِينَا وَفِي أَبْنَائِنَا.

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.’ “

- Hadith #7 - 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.) | Thaqalayn

 

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The Ahlulbayt (a) are arguing by context, the Ulil-Arham are them, because the subject of 33:6 is the Welayat of the Nabi (s). The same Welayat he has over the believers more than they over themselves, is what leads to the discussion of possessors of kinship which is his family. The awliya we are meant to do good to is Ahlulbayt (a) as well.

And this would lead nicely and gives context as well to 33:33 which first part is towards wives, and the latter part is towards Ahlulbayt (a).

 

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Here is a link to Fatima (a) speech: https://www.al-islam.org/life-fatim...said, “Praise be to,that their number is much

The translations are off but part of 33:6 is quoted which ends Surah Anfaal as well.

 

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Peace,

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ قَالَ نَحْنُ الامَّةُ الْوُسْطَى وَنَحْنُ شُهَدَاءُ الله عَلَى خَلْقِهِ وَحُجَجُهُ فِي أَرْضِهِ قُلْتُ قَوْلَ الله عَزَّ وَجَلَّ مِلَّةَ أَبِيكُمْ إِبْراهِيمَ قَالَ إِيَّانَا عَنَى خَاصَّةً هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ فِي الْكُتُبِ الَّتِي مَضَتْ وَفِي هَذَا الْقُرْآنِ لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الشَّهِيدُ عَلَيْنَا بِمَا بَلَّغَنَا عَنِ الله عَزَّ وَجَلَّ وَنَحْنُ الشُّهَدَاءُ عَلَى النَّاسِ فَمَنْ صَدَّقَ صَدَّقْنَاهُ يَوْمَ الْقِيَامَةِ وَمَنْ كَذَّبَ كَذَّبْنَاهُ يَوْمَ الْقِيَامَةِ.

2. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Hassan ibn al-Washsha’ from Ahmad ibn ‘A’idh from ‘Umar ibn ’Udhayna from Buarayd al-‘Ili who has said that I asked Imam abu ‘Abdallah (a.s.) about the meaning of the words of Allah: “We have made you (true Muslims) a moderate nation so that you could be (witness) an example for all people and the Prophet (a witness) an example for you. . .” (2:143) The Imam (a.s.) said, “We are the moderate nation and we bear witness to the activities of the people for Allah and we possess Divine authority on earth.” I then asked about the meaning following verse of the holy Quran: “. . the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions). .” (22:78) The word ‘your father’ refers to us particularly we were called Muslims in the heavenly books that were sent before as well as this book. The messenger of Allah bears witness over us by means of teaching us the guidance of Allah and bear witness over the people. Those who would acknowledge our authority, on the Day of Judgment, we will acknowledge their faith and those who would reject our Divine authority, one the Day of Judgment, we will refuse to acknowledge their faith.”

- Hadith #2 - The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature | Thaqalayn


That is the translation, however, I would change it to "we made you a intermediate path so that you could be a witness upon all people and the Messenger a witness upon you"

3ـ وَبِهَذَا الاسْنَادِ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلالِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ أَ فَمَنْ كانَ عَلى‏ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شاهِدٌ مِنْهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ الله عَلَيْهِ الشَّاهِدُ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَى بَيِّنَةٍ مِنْ رَبِّهِ.

3. Through the same chain of narrators it is narrated from Mu‘allah ibn Muhammad from al-Hassan ibn Ali from Ahmad ibn ‘Umar al-Hallal who has said that he asked Imam abu al-Hassan (a.s.) about the meaning of the following verse of the holy Quran: “Should they be compared with those whose Lord has given them a guidance which is testified by a witness from among their own people . .” (11:17) The Imam (a.s.) said, “Amir al-Mu’minin Ali (a.s.) testified to support the holy Prophet (s.a.) and the holy Prophet received supporting evidence from his Lord.”

- Hadith #3 - The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature | Thaqalayn

I would change the translation "and witness from him follows it"

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ قُلْتُ لابي جعفر (عَلَيْهِ السَّلام) قَوْلَ الله تَبَارَكَ وَتَعَالَى وَكَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً قَالَ نَحْنُ الامَّةُ الْوَسَطُ وَنَحْنُ شُهَدَاءُ الله تَبَارَكَ وَتَعَالَى عَلَى خَلْقِهِ وَحُجَجُهُ فِي أَرْضِهِ قُلْتُ قَوْلَهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ وَجاهِدُوا فِي الله حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ قَالَ إِيَّانَا عَنَى وَنَحْنُ الْمُجْتَبَوْنَ وَلَمْ يَجْعَلِ الله تَبَارَكَ وَتَعَالَى فِي الدِّينِ مِنْ حَرَجٍ فَالْحَرَجُ أَشَدُّ مِنَ الضِّيقِ مِلَّةَ أَبِيكُمْ إِبْراهِيمَ إِيَّانَا عَنَى خَاصَّةً وَسَمَّاكُمُ الْمُسْلِمِينَ الله سَمَّانَا الْمُسْلِمِينَ مِنْ قَبْلُ فِي الْكُتُبِ الَّتِي مَضَتْ وَفِي هَذَا الْقُرْآنِ لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُوا شُهَداءَ عَلَى النَّاسِ فَرَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) الشَّهِيدُ عَلَيْنَا بِمَا بَلَّغَنَا عَنِ الله تَبَارَكَ وَتَعَالَى وَنَحْنُ الشُّهَدَاءُ عَلَى النَّاسِ فَمَنْ صَدَّقَ يَوْمَ الْقِيَامَةِ صَدَّقْنَاهُ وَمَنْ كَذَّبَ كَذَّبْنَاهُ.

4. Ali ibn Ibrahim has narrated from his father from Muhammad Ibn Abi ‘Umayr from ibn ’dhayna from Yazid al-‘Ijli who has said that he asked Imam abu Ja’far (a.s.) about the meaning of the following verse of the Holy Quran. “We have made you (true Muslims) a moderate nation so that you could be (witness) an example for all people and the Prophet (a witness) an example for you. . .” (2:143) The Imam (a.s.) said, “We are the moderate nation and we are the witness for Allah, the Most Holy, the Most High, over the activities of His creatures and possess His authority on earth.” I then asked about the meaning of the following verse of the Holy Quran that says, “Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77) Strive steadfastly for the Cause of God. He has chosen you . Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness. (22:77) Strive steadfastly for the Cause of God. He has chosen you but has not imposed on you hardship in your religion, the noble religion of your father, Abraham. God named you Muslims before and in this Book, so that the Messenger will witness (your actions) and you will be the witness over mankind. The noble religion also is a reference to us. Allah has called us as Muslims in the heaven books that were revealed before and in this holy book (the Holy Quran) The Holy Prophet (s.a.) has testified in our favor by conveying the message of Allah, the Most Holy, the Most High. We bear witness to the activities and on the Day of Judgment certify the faith of those who have acknowledged our Divine authority and reject those who have rejected our Divine authority.”

- Hadith #4 - The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature | Thaqalayn



The theme of witnesses is all over Quran:

How will it be when we bring from every people a witness and bring you as a witness against these (people of your time)?

(2)

And on the day when We will raise from every people a witness over them from themselves and bring you as a witness against these (people of your time), and we revealed a book explaining everything and a guidance and a mercy and good news for who submit.

(3)And we draw from every people a witness and say: Bring your proof and they shall know the truth is God’s, and that which they have forged shall depart.



(4)

And the earth shall beam with the light of its Lord, and the book shall be laid down, and the Prophets and the Witnesses shall be brought up, and judgment will be given them with equity and they shall not be wronged.

(5)



And every soul shall come with it a driver and a witness.



(6)

The day when all humans shall be called with their leader…



(7)

…and everything we have encompassed in a manifest/clear leader…



(8)

And say work: God will see your work and so will his Messenger and those who grant security then they shall be brought back to the knower of the seen and hidden, and he will inform you of what you did.


Will share more hadiths about these verses as well.

 

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(17) Ali bin al-Husayn narrated from Muhammad bin Yahya al-Attar from Muhammad bin Hassaan ar-Razi from Muhammad bin Ali al-Kufi from Ibraheem bin Muhammad bin Yousuf from Muhammad bin Eessa from Abdurrazak from Muhammad bin Sinan from Fudhayl ar-Rassan that Abu Hamza ath-Thimali had said:

“One day I was with Imam Abu Ja'far Muhammad bin Ali al-Baqir (as). When the all left, he said to me: “O Abu Hamza, what is inevitable and that Allah will not change is the advent of the last imam of ours; al-Mahdi. Whoever doubts this matter, will be unbeliever before Allah. I swear that his name will be like mine and his surname will be like mine. He will be the seventh after me. He will fill the world with justice and equity after it has been filled with injustice and oppression. O Abu Hamza, he, who will attend his (Imam al-Mahdi’s) appearance and will not submit to him, has not submitted to Muhammad and Ali (peace be upon them) and then he will be forbidden from being in Paradise, his abode will be the fire, and evil is the abode of the unjust!”37

Clearer than this is the saying of Allah:

“Surely the number of luminaries with Allah is twelve luminary in Allah's ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right religion; therefore be not unjust to yourselves regarding them.”38

Knowing the months is not to be considered as the right religion because the Jews, the Christians, the Magi and all peoples know the number and the names of the months. They are but the twelve imams, who are the guardians of the religion. Among the four sacred ones is Imam Ali (as), whose name Allah has derived from His name as He has derived the name of the Prophet (S). Three other imams have the name Ali. They are Ali bin al-Husayn, Ali bin Musa and Ali bin Muhammad. So this name (Ali), which has been derived from one of the attributes of Allah, has deserved to be sacred. Peace and blessing be upon Muhammad and his progeny, the pure, the sacred.

 

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(40) Ahmad bin Muhammad bin Sa'eed bin Abdurrahman bin Oqda narrated from Muhammad bin Salim bin Abdurrahman al-Azdi from Ali bin al-Husayn bin Rabat from Mansoor bin Hazim from Abdurrahman al-Qasseer that Imam Abu Ja'far al-Baqir (as) had said when talking about the verse (You are only a warner and for every people there is a guide):

“The Prophet (S) is the warner and Ali is the guide. By Allah, it (the mission) has never been away from us and it will still among us until the Day of Resurrection. May Allah make us do what pleases Him!”

 

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Muhammad ibn al-Husayn and others have narrated from Sahl from Muhammad ibn ‘Isa and Muhammad ibn Yahya and Muhammad ibn al-Husayn all of them from Muhammad ibn Sinan from Isma‘il ibn Jabur and ‘Abd Al-Karim ibn ‘Amr from ‘Abd Al-Hamid ibn abu al-Daylam from abu ‘Abdallah ((عليه السلام).) who has said the following. "Moses prepared his will and be given to Yusha‘ ibn Nun. Yusha‘ ibn Nun made his will to be given to the sons of Harun. He did not made a will to be given to his own sons nor to be given to the sons of Moses. To Allah, the Most High belong all the good choice. He chooses whoever He wants from whomever He wants. He gave the glad news about Jesus to Moses and Yusha‘. When Allah, the Most Holy, the Most High, raised Jesus as His Messenger Jesus said to them, "After there will come a prophet whose name will be Ahmad from the descendents of Isma‘il ((عليه السلام).). He will come and affirm my message and your message, my excuses and your excuses. (The

will) will continued after him in the disciples the conservative ones. Allah, the Most High, has called them as conservative ones because they preserved the greatest name and it is the book through which such knowledge of all things is learned that existed with the prophets (s.a.) as Allah, the Most High, has said the following. "We sent Our Messengers (before you ) with clear evidence (to support their truthfulness), and sent with them the Book and the Balance . . ." (57:25). The book is the greatest name. Of what is known as the books are Torah, Gospel and al-Furqan (the Holy Quran ) of which also is the book of Noah, the book of Salih, shu‘ayb and Abraham. Allah, the Most Holy, the Most High, has said, "This is what is written in the ancient heavenly Books,(87:18) the Scriptures of Abraham and Moses (87:19). Where then is the book of Abraham? In fact, the book of Abraham is the

greatest name. The book of Moses is thegreatest name. Thus, the will continues through one scholar to the next scholar until they delivered it to Muhammad (s.a.) "When Allah, the Most Holy, the Most High, sent Muhammad (s.a.) the descendents of the conservative disciples accepted his faith but the lyinng of the Israelites refused to believe in him. He prayed to Allah, the Most Holy, the Most High, and worked hard for His cause.

Thereafter Allah, Most High is Whose mention, commanded him to declare the excellence of the executor of your will and he said, "My Lord, the Arabs are the most rude and unjust ones. They did not have anybooks with them, no prophet had come to them and they do not know the virtues of the prophcy of the prophets (s.a.) and their honor. They will not believe me if I would declare to them the excellence and virtues of my family. Allah, Most Holy the mention of Whose name is, said, "Do not be grieved about them . . ." (16:127) ". . .We have told him, "Ignore them and say to them 'farewell'. They will soon know the consequences of their deeds (43:89) He has made a mention of the name of the executor of his will and hypocrisy fell into their hearts. The Messenger of Allah noticed it and whatever they would say. Allah, the Most Holy, the Most High, sais, "O Muhammad (s.a.) We know that what they say causes tension to your heart. They, in fact, do not reject what you say, but they refuse to accept the signs of Allah. However, they refuse to accept them without any good reason and authority. The Messenger of Allah would associate with them and would seek the support of some of them against the other ones among them. He would continue to express the excellence of the executor of his will to them from time to time until the following chapter of the Holy Quran was revealed. He presented justifications against them when he was informed of death to approach and the news leaving this world. Allah, Most Holy, is the mention of Whose name, said, "When you are free from (your obligations), strive hard (to worship God) (94:7) and be devoted to your Lord's service." (94:8). Allah says, "When your duty is fulfilled then establish your mark and symbol and declare who the executor of will, will be and speak to them of his excellence and virtues. Thus, Muhammad (s.a.) declared, "Over whoever I have Divine Authority this Ali also has Divine Authority over them. O Lord, support those who would support him and be the enemy of those who are hostile to him three time." He has further said, "I will commission and send the man who loves Allah and His Messenger and Allah and His Messenger love him. He is not the one who would run away from the battle field. In this he points out to the one who returned from the gates of the castle frightening and disheartening his people. He has also said, "Ali is the leader of the believers. Ali is the pillar of religion."

He has further said, "This is the one who strikes people with his sword to defend the truth after me." The Holy Prophet has said, "The truth is with Ali wherever he would incline." The Holy Prophet has said, "I leave among two facts, would you hold to them firmly, you will never be mislead, the book of Allah, the Most Holy, the Most High, and my family, my descendents. O people, listen. I have certainly preached the message to you. You will arrive at the pool of al-kawthar, and will ask you about your dealings towards the two graviticious matters. The two graviticious matters are the book of Allah, the Most Holy, the Most High, and my family. Do not proceed ahead of them lest you will be destroyed. Do not try to teach them because they by far are more knowledgeable than you.

Even though al-Hujja (solid proof of Ali’s Wilaya his Divine Authority over the people after the Holy Prophet) was established through the words of the the Messenger of Allah and those of the Book that people read, however, he continued to express the excellence and spiritual virtues of his family in words and explain with verses of the Holy Quran. "People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly. (33:33) "Know that whatever property you may gain, one fifth belongs to God, the Messenger, the kindred,. . ." (8:41) "Give the relatives, the destitute and those who when on a journey have become needy, their dues. " (17:26) It was Ali ((عليه السلام).) and his right was the chance to execute the will of the Holy Prophet (s.a.) that gave him the Leadership with Divine Authority which was created for him, the greatest name, the legacy of knowledge and the symbols of knowledge of the prophet-hood. He also has said, "(Muhammad), say, "I do not ask you for a reward regarding it except (your) love of the kin. . ." (42:23). "and when questions are asked about the objective love, for what sin where they killed," (81:8) He says, "I ask you about the love that I had told you about its great virtue. It was the love of the relatives (family of the Holy Prophet) but for what reason did you murder them. He, Most Exalted Whose mention is, has said, "Ask those who know about the heavenly Books if youdo not know about this." (16:43) He has said that the Book is the reminder and people of this reminder (the book) are the Ahl –al-Bayt of Muhammad (s.a.). Allah, the Most Holy, the Most High, has commanded them to ask from but theyare not commanded to ask the ignorant people. Allah, the Most Holy, the Most High, has called the Holy Quran Dhikr (reminder), thus, He has said, "We have revealed the Quran to you so that you could tell the people what has been revealed to them and so that perhaps they will think." (16:44) Allah, the Most Holy, the Most High, "The Quran is a reminder to you and to your people and you will soon be questioned about it." (43:44) Allah, the Most Holy, the Most High, has alsosaid, "Believers, obey God, His Messenger, and your leaders (who possess Divine authority). . ." (4:59) He has said, "Had they referred it to the Messenger or to their leaders (who possess Divine,Authority) they could have used that information more properly. Were it not for the favor and mercy of God, all but a few of them would have followed Satan. (4:83). The referring of the matter and the task mentioned in the above verse is referring in the task and the affairs of the people. People must referred in such tasks to the people who possess Ddivine Authority from among them. The people that Allah has commanded to be obeyed and referred to.

When the Messenger of Allah returned from the his farewell piligrimage to the sacred House in Makka Jibril descended to him and said, "Messenger, preach what is revealed to you from your Lord. If you will not preach, it would be as though you have not conveyed My message. God protects you from men. He does not guide the unbelieving people." (5:67) He called the people to come together at one place and they did. He ordered that the spiky bushes be removed from the ground to make room. He (s.a.) then said, "O people, who is your guardian with divine Authority who has greater priority to your souls than yourselves?" They said, Allah and His Messenger have such authority." The Holy Prophet (s.a.) then said, "Over whoever I have Divine Authority this Ali also has the same degree of authority. O Lord support those who support him (Ali) and be the enemy of those who are his (Ali’s) enemies.

He said this three times.

 

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This made the thorn of hyposcrisy to deep itself into the hearts of certain group of people who said, "Allah, Most Great is His to mention, has never sent any such thing to Muhammad (s.a.). He only wants to left up the shoulder of His nephew to promote him. when he arrived at madina, the Ansar, Muslims of Madina came to see him for a certain issue. They said, "O the Messenger of Allah, Allah, Most great the mention ofWhose name is, has granted usa great deal of favors. He has granted us honor in bringing you to this town among us. In so doing He has brought joy to the hearts of our friend and sorrow to our enemies. We know that many delegates come to see you and there is not enough to give them and the enemies call it degrading. We would like very much if you would accept one third of our properties so that when a delegate from Makka 2would come to see you, you would find enough means to accommodate them. The Messenger of Allah did not reply them

with anything and he was waiting for Jibril to come from his Lord. Jibril descended and said,. . .(Muhammad), say, "I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives. . ." (42:23) He did not accept their property. The hypocrites said, "Allah has not sent this to Muhammad. He only wants to left up the shoulder of his nephew to promote him. He is imposing his family up on us. Yesterday he said, "Over whoever I have Divine authority, this Ali also has the same degree of Divine authority over them and today he says, ".(Muhammad), say, "I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives. . . ." (42:23)

Thereafter the verse of the Holy Quran about Khums (paying one fifth of net income as tax came (see 8:41) They said, "He only wants to take away our properties and interests." Then Jibril came and said, "O Muhammad (s.a.) you have completed the task of prophet-hood and the duration of your life is coming to a close. You, now, must place the greatest name, the legacy of the knowledge and the symbols of knowledge of prophet-hood with Ali ((عليه السلام).). It is because I do not want to live the earth without having a scholar therein so that people would learn from him how to obey Me and know through him My guardianship and authority. The scholar would be the Divine authority for those who come to be born at a time between the passing away of a one prophet to the appearance of the next prophet. The Imam ((عليه السلام).) said, "He (Muhammad (s.a.) bequeathed to him the greatest name, the legacy of the knowledge and the symbols of knowledge of the prophet-hood. He also bequeathed to him a thousand word and a thousand chapter whereby there would open a thousand chapter and a thousand word from each chapter and each word."

4 - الحسين بن محمد، عن معى بن محمد، عن الوشاء، عن أبان، عن محمد بن مسلم، عن أبي جعفر عليه السلام في قول الله تبارك وتعالى: " ومن يقترف حسنة نزد له فيها حسنا() " قال: الاقتراف التسليم لنا والصدق علينا وألا يكذب علينا.

H 1016, Ch. 95, h 4

Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Washsha’ from Aban from Muhammad ibn Muslim from abu Ja‘far ((عليه السلام).) about the words of Allah, the Most Holy, the Most High, "Whoever achieves virtue will have its merit increased. . . ." (42:23) The Imam ((عليه السلام).) said, ‘achievement’ refers to one’s submission to us, his speaking the truth from us and not to ascribe any lies to us."

7 - الحسين بن محمد الاشعري، عن معلى بن محمد، عن الوشاء، عن مثنى، عن زرارة، عن عبدالله بن عجلان، عن أبي جعفر عليه السلام في قوله تعالى: " قل لا أسألكم عليه أجرا إلا المودة في القربى() " قال: هم الائمة عليهم السلام.

H , Ch. 108, h 7

Al-Husayn ibn Muhammad al-Asha‘ari from Mu‘alla ibn Muhammad from al-Washsha’ from al-Muthanna from Zurara from ‘Abdallah ibn al-‘Ajlan from abu Ja‘far ((عليه السلام).) about the words of Allah, the most High. "(Muhammad), say, "I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives.. ." (42:23). The Imam ((عليه السلام).) said, "They (the relatives) are the Imams."


Those are in Al-Kafi.