1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) بَيْنَا أَبِي (عَلَيْهِ السَّلام) يَطُوفُ بِالْكَعْبَةِ إِذَا رَجُلٌ مُعْتَجِرٌ قَدْ قُيِّضَ لَهُ فَقَطَعَ عَلَيْهِ أُسْبُوعَهُ حَتَّى أَدْخَلَهُ إِلَى دَارٍ جَنْبَ الصَّفَا فَأَرْسَلَ إِلَيَّ فَكُنَّا ثَلاثَةً فَقَالَ مَرْحَباً يَا ابْنَ رَسُولِ الله ثُمَّ وَضَعَ يَدَهُ عَلَى رَأْسِي وَقَالَ بَارَكَ الله فِيكَ يَا أَمِينَ الله بَعْدَ آبَائِهِ يَا أَبَا جَعْفَرٍ إِنْ شِئْتَ فَأَخْبِرْنِي وَإِنْ شِئْتَ فَأَخْبَرْتُكَ وَإِنْ شِئْتَ سَلْنِي وَإِنْ شِئْتَ سَأَلْتُكَ وَإِنْ شِئْتَ فَاصْدُقْنِي وَإِنْ شِئْتَ صَدَقْتُكَ قَالَ كُلَّ ذَلِكَ أَشَاءُ قَالَ فَإِيَّاكَ أَنْ يَنْطِقَ لِسَانُكَ عِنْدَ مَسْأَلَتِي بِأَمْرٍ تُضْمِرُ لِي غَيْرَهُ قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ مَنْ فِي قَلْبِهِ عِلْمَانِ يُخَالِفُ أَحَدُهُمَا صَاحِبَهُ وَإِنَّ الله عَزَّ وَجَلَّ أَبَى أَنْ يَكُونَ لَهُ عِلْمٌ فِيهِ اخْتِلافٌ قَالَ هَذِهِ مَسْأَلَتِي وَقَدْ فَسَّرْتَ طَرَفاً مِنْهَا أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ الَّذِي لَيْسَ فِيهِ اخْتِلافٌ مَنْ يَعْلَمُهُ قَالَ أَمَّا جُمْلَةُ الْعِلْمِ فَعِنْدَ الله جَلَّ ذِكْرُهُ وَأَمَّا مَا لا بُدَّ لِلْعِبَادِ مِنْهُ فَعِنْدَ الاوْصِيَاءِ قَالَ فَفَتَحَ الرَّجُلُ عَجِيرَتَهُ وَاسْتَوَى جَالِساً وَتَهَلَّلَ وَجْهُهُ وَقَالَ هَذِهِ أَرَدْتُ وَلَهَا أَتَيْتُ زَعَمْتَ أَنَّ عِلْمَ مَا لا اخْتِلافَ فِيهِ مِنَ الْعِلْمِ عِنْدَ الاوْصِيَاءِ فَكَيْفَ يَعْلَمُونَهُ قَالَ كَمَا كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَعْلَمُهُ إِلا أَنَّهُمْ لا يَرَوْنَ مَا كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَرَى لانَّهُ كَانَ نَبِيّاً وَهُمْ مُحَدَّثُونَ وَأَنَّهُ كَانَ يَفِدُ إِلَى الله عَزَّ وَجَلَّ فَيَسْمَعُ الْوَحْيَ وَهُمْ لا يَسْمَعُونَ فَقَالَ صَدَقْتَ يَا ابْنَ رَسُولِ الله سَ‏آتِيكَ بِمَسْأَلَةٍ صَعْبَةٍ أَخْبِرْنِي عَنْ هَذَا الْعِلْمِ مَا لَهُ لا يَظْهَرُ كَمَا كَانَ يَظْهَرُ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فَضَحِكَ أَبِي (عَلَيْهِ السَّلام) وَقَالَ أَبَى الله عَزَّ وَجَلَّ أَنْ يُطْلِعَ عَلَى عِلْمِهِ إِلا مُمْتَحَناً لِلايمَانِ بِهِ كَمَا قَضَى عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يَصْبِرَ عَلَى أَذَى قَوْمِهِ وَلا يُجَاهِدَهُمْ إِلا بِأَمْرِهِ فَكَمْ مِنِ اكْتِتَامٍ قَدِ اكْتَتَمَ بِهِ حَتَّى قِيلَ لَهُ فَاصْدَعْ بِما تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ وَايْمُ الله أَنْ لَوْ صَدَعَ قَبْلَ ذَلِكَ لَكَانَ آمِناً وَلَكِنَّهُ إِنَّمَا نَظَرَ فِي الطَّاعَةِ وَخَافَ الْخِلافَ فَلِذَلِكَ كَفَّ فَوَدِدْتُ أَنَّ عَيْنَكَ تَكُونُ مَعَ مَهْدِيِّ هَذِهِ الامَّةِ وَالْمَلائِكَةُ بِسُيُوفِ آلِ دَاوُدَ بَيْنَ السَّمَاءِ وَالارْضِ تُعَذِّبُ أَرْوَاحَ الْكَفَرَةِ مِنَ الامْوَاتِ وَتُلْحِقُ بِهِمْ أَرْوَاحَ أَشْبَاهِهِمْ مِنَ الاحْيَاءِ ثُمَّ أَخْرَجَ سَيْفاً ثُمَّ قَالَ هَا إِنَّ هَذَا مِنْهَا قَالَ فَقَالَ أَبِي إِي وَالَّذِي اصْطَفَى مُحَمَّداً عَلَى الْبَشَرِ قَالَ فَرَدَّ الرَّجُلُ اعْتِجَارَهُ وَقَالَ أَنَا إِلْيَاسُ مَا سَأَلْتُكَ عَنْ أَمْرِكَ وَبِي مِنْهُ جَهَالَةٌ غَيْرَ أَنِّي أَحْبَبْتُ أَنْ يَكُونَ هَذَا الْحَدِيثُ قُوَّةً لاصْحَابِكَ وَسَأُخْبِرُكَ بِ‏آيَةٍ أَنْتَ تَعْرِفُهَا إِنْ خَاصَمُوا بِهَا فَلَجُوا. قَالَ فَقَالَ لَهُ أَبِي إِنْ شِئْتَ أَخْبَرْتُكَ بِهَا قَالَ قَدْ شِئْتُ قَالَ إِنَّ شِيعَتَنَا إِنْ قَالُوا لاهْلِ الْخِلافِ لَنَا إِنَّ الله عَزَّ وَجَلَّ يَقُولُ لِرَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ إِلَى آخِرِهَا فَهَلْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَعْلَمُ مِنَ الْعِلْمِ شَيْئاً لا يَعْلَمُهُ فِي تِلْكَ اللَّيْلَةِ أَوْ يَأْتِيهِ بِهِ جَبْرَئِيلُ (عَلَيْهِ السَّلام) فِي غَيْرِهَا فَإِنَّهُمْ سَيَقُولُونَ لا فَقُلْ لَهُمْ فَهَلْ كَانَ لِمَا عَلِمَ بُدٌّ مِنْ أَنْ يُظْهِرَ فَيَقُولُونَ لا فَقُلْ لَهُمْ فَهَلْ كَانَ فِيمَا أَظْهَرَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ عِلْمِ الله عَزَّ ذِكْرُهُ اخْتِلافٌ فَإِنْ قَالُوا لا فَقُلْ لَهُمْ فَمَنْ حَكَمَ بِحُكْمِ الله فِيهِ اخْتِلافٌ فَهَلْ خَالَفَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَيَقُولُونَ نَعَمْ فَإِنْ قَالُوا لا فَقَدْ نَقَضُوا أَوَّلَ كَلامِهِمْ فَقُلْ لَهُمْ مَا يَعْلَمُ تَأْوِيلَهُ إِلا الله وَالرَّاسِخُونَ فِي الْعِلْمِ فَإِنْ قَالُوا مَنِ الرَّاسِخُونَ فِي الْعِلْمِ فَقُلْ مَنْ لا يَخْتَلِفُ فِي عِلْمِهِ فَإِنْ قَالُوا فَمَنْ هُوَ ذَاكَ فَقُلْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) صَاحِبَ ذَلِكَ فَهَلْ بَلَّغَ أَوْ لا فَإِنْ قَالُوا قَدْ بَلَّغَ فَقُلْ فَهَلْ مَاتَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَالْخَلِيفَةُ مِنْ بَعْدِهِ يَعْلَمُ عِلْماً لَيْسَ فِيهِ اخْتِلافٌ فَإِنْ قَالُوا لا فَقُلْ إِنَّ خَلِيفَةَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مُؤَيَّدٌ وَلا يَسْتَخْلِفُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا مَنْ يَحْكُمُ بِحُكْمِهِ وَإِلا مَنْ يَكُونُ مِثْلَهُ إِلا النُّبُوَّةَ وَإِنْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمْ يَسْتَخْلِفْ فِي عِلْمِهِ أَحَداً فَقَدْ ضَيَّعَ مَنْ فِي أَصْلابِ الرِّجَالِ مِمَّنْ يَكُونُ بَعْدَهُ فَإِنْ قَالُوا لَكَ فَإِنَّ عِلْمَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ مِنَ الْقُرْآنِ فَقُلْ حم. وَالْكِتابِ الْمُبِينِ. إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فِيها إِلَى قَوْلِهِ إِنَّا كُنَّا مُرْسِلِينَ فَإِنْ قَالُوا لَكَ لا يُرْسِلُ الله عَزَّ وَجَلَّ إِلا إِلَى نَبِيٍّ فَقُلْ هَذَا الامْرُ الْحَكِيمُ الَّذِي يُفْرَقُ فِيهِ هُوَ مِنَ الْمَلائِكَةِ وَالرُّوحِ الَّتِي تَنْزِلُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ أَوْ مِنْ سَمَاءٍ إِلَى أَرْضٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى سَمَاءٍ فَلَيْسَ فِي السَّمَاءِ أَحَدٌ يَرْجِعُ مِنْ طَاعَةٍ إِلَى مَعْصِيَةٍ فَإِنْ قَالُوا مِنْ سَمَاءٍ إِلَى أَرْضٍ وَأَهْلُ الارْضِ أَحْوَجُ الْخَلْقِ إِلَى ذَلِكَ فَقُلْ فَهَلْ لَهُمْ بُدٌّ مِنْ سَيِّدٍ يَتَحَاكَمُونَ إِلَيْهِ فَإِنْ قَالُوا فَإِنَّ الْخَلِيفَةَ هُوَ حَكَمُهُمْ فَقُلْ الله وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ إِلَى قَوْلِهِ خالِدُونَ لَعَمْرِي مَا فِي الارْضِ وَلا فِي السَّمَاءِ وَلِيٌّ لله عَزَّ ذِكْرُهُ إِلا وَهُوَ مُؤَيَّدٌ وَمَنْ أُيِّدَ لَمْ يُخْطِ وَمَا فِي الارْضِ عَدُوٌّ لله عَزَّ ذِكْرُهُ إِلا وَهُوَ مَخْذُولٌ وَمَنْ خُذِلَ لَمْ يُصِبْ كَمَا أَنَّ الامْرَ لا بُدَّ مِنْ تَنْزِيلِهِ مِنَ السَّمَاءِ يَحْكُمُ بِهِ أَهْلُ الارْضِ كَذَلِكَ لا بُدَّ مِنْ وَالٍ فَإِنْ قَالُوا لا نَعْرِفُ هَذَا فَقُلْ لَهُمْ قُولُوا مَا أَحْبَبْتُمْ أَبَى الله عَزَّ وَجَلَّ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ يَتْرُكَ الْعِبَادَ وَلا حُجَّةَ عَلَيْهِمْ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) ثُمَّ وَقَفَ فَقَالَ هَاهُنَا يَا ابْنَ رَسُولِ الله بَابٌ غَامِضٌ أَ رَأَيْتَ إِنْ قَالُوا حُجَّةُ الله الْقُرْآنُ قَالَ إِذَنْ أَقُولَ لَهُمْ إِنَّ الْقُرْآنَ لَيْسَ بِنَاطِقٍ يَأْمُرُ وَيَنْهَى وَلَكِنْ لِلْقُرْآنِ أَهْلٌ يَأْمُرُونَ وَيَنْهَوْنَ وَأَقُولَ قَدْ عَرَضَتْ لِبَعْضِ أَهْلِ الارْضِ مُصِيبَةٌ مَا هِيَ فِي السُّنَّةِ وَالْحُكْمِ الَّذِي لَيْسَ فِيهِ اخْتِلافٌ وَلَيْسَتْ فِي الْقُرْآنِ أَبَى الله لِعِلْمِهِ بِتِلْكَ الْفِتْنَةِ أَنْ تَظْهَرَ فِي الارْضِ وَلَيْسَ فِي حُكْمِهِ رَادٌّ لَهَا وَمُفَرِّجٌ عَنْ أَهْلِهَا فَقَالَ هَاهُنَا تَفْلُجُونَ يَا ابْنَ رَسُولِ الله أَشْهَدُ أَنَّ الله عَزَّ ذِكْرُهُ قَدْ عَلِمَ بِمَا يُصِيبُ الْخَلْقَ مِنْ مُصِيبَةٍ فِي الارْضِ أَوْ فِي أَنْفُسِهِمْ مِنَ الدِّينِ أَوْ غَيْرِهِ فَوَضَعَ الْقُرْآنَ دَلِيلاً قَالَ فَقَالَ الرَّجُلُ هَلْ تَدْرِي يَا ابْنَ رَسُولِ الله دَلِيلَ مَا هُوَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) نَعَمْ فِيهِ جُمَلُ الْحُدُودِ وَتَفْسِيرُهَا عِنْدَ الْحُكْمِ فَقَالَ أَبَى الله أَنْ يُصِيبَ عَبْداً بِمُصِيبَةٍ فِي دِينِهِ أَوْ فِي نَفْسِهِ أَوْ فِي مَالِهِ لَيْسَ فِي أَرْضِهِ مِنْ حُكْمِهِ قَاضٍ بِالصَّوَابِ فِي تِلْكَ الْمُصِيبَةِ قَالَ فَقَالَ الرَّجُلُ أَمَّا فِي هَذَا الْبَابِ فَقَدْ فَلَجْتَهُمْ بِحُجَّةٍ إِلا أَنْ يَفْتَرِيَ خَصْمُكُمْ عَلَى الله فَيَقُولَ لَيْسَ لله جَلَّ ذِكْرُهُ حُجَّةٌ وَلَكِنْ أَخْبِرْنِي عَنْ تَفْسِيرِ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ علي (عَلَيْهِ السَّلام) وَلا تَفْرَحُوا بِما آتاكُمْ قَالَ فِي أَبِي فُلانٍ وَأَصْحَابِهِ وَاحِدَةٌ مُقَدِّمَةٌ وَوَاحِدَةٌ مُؤَخِّرَةٌ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ مِمَّا خُصَّ بِهِ علي (عَلَيْهِ السَّلام) وَلا تَفْرَحُوا بِما آتاكُمْ مِنَ الْفِتْنَةِ الَّتِي عَرَضَتْ لَكُمْ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ الرَّجُلُ أَشْهَدُ أَنَّكُمْ أَصْحَابُ الْحُكْمِ الَّذِي لا اخْتِلافَ فِيهِ ثُمَّ قَامَ الرَّجُلُ وَذَهَبَ فَلَمْ أَرَهُ.

1. Muhammad ibn abu ‘Abdallah and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, both of them from al-Hassan ibn al-‘Abbas ibn al-Harish from abu Ja‘far al-Thani (a.s.) who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘Once while my father was walking around the Ka‘ba for Tawaf a man who had covered his face partially with his turban suddenly came by. He caused discontinuation in the Tawaf of the Imam (a.s.) and took him (a.s.) to a house adjacent to al-Safa. He sent for me also and then we were there three of us. He said, “Welcome, the child of the Messenger of Allah. He then placed his hand over my head and said, ‘May Allah place blessings in you, the trustworthy one before Allah after his ancestors. O abu Ja‘far (a.s.), if you like you may tell me, and if you like I can tell you. If you like you may ask me and if you want I will ask you. If you would like affirm what I will say and if you would want I will affirm what you will say. The Imam (a.s.) said, “I like all of it.” He then said, “You must never let your tongue answer me with something that is otherwise in your conscious.” The Imam (a.s.) said, “Such would do one in whose heart there would exist two kinds of knowledge, one opposing the other. Allah, the Most Holy, the Most High, disdains to have a knowledge that is not harmonious.” He then said, “This is my question. You just explained one part of it. “Tell me about this knowledge that is so harmonious and without difference. Who has (knows) it?” The Imam (a.s.) said, “The whole of knowledge is before Allah, Majestic is Whose Name. The knowledge that people need is with the executor of the will of (prophets). The narrator has said that he then removed the covering from his face, set down straight, his face looked more cheerful and he said, “This is what I wanted and for this I have come. You think that the knowledge that is free of differences is with the executors of the wills of the prophets. How do they know it?” The Imam (a.s.) said, “Just as the Messenger of Allah knew it except that they do not see what the Messenger of Allah would see. It is because that he was a prophet and they are the Muhaddithun, spokesmen of the Divine message. The Messenger of Allah, when as a delegate before Allah, the Most Holy, the Most High, would hear whatever would have been communicated to him as (Wahy) but they do not hear such communications.” He then said, “You have spoken the truth, O child of the Messenger of Allah. I now ask you a more difficult question. Tell me, why does this knowledge not appear as was it with the Messenger of Allah?” The narrator has said that my father then smiled and said, “Allah, the Most Holy, the Most High, disdains to let those people have information about His knowledge whom He has not yet tested with faith. (Such test) was carried out on the Messenger of Allah in the form of his enduring the suffering caused to him from his people so much so that he would struggle against them with His permission. Many times he would withhold matters that would disappoint his people until he was commanded sternly to convey to them the commandments that he had received and disregard the pagans. “Preach what you have been commanded to and stay away from the pagans.” (15:94) “I swear by Allah, had he conveyed the commandments he would have been perfectly safe. He, in fact, considered the obedience and feared differences. For this reason he would withhold. I would love that you would keep your eye upon the advent of al-Mahdi (the guide) of this nation. (A time) when the angels with the sword of the family of David would make the dead spirits of the unbelievers between the heavens and the earth test the results of their evil deeds and force the spirits of the living ones like them to join the unbelievers. “He then drew a sword and said, “Here it is. This is one of them.” The narrator has said, “Then my father said, “Yes, that is very true, I swear by the One Who chose Muhammad from among the mankind.” The narrator has said that then the man drew the cover over his face and said, “I am Ilyas. I did not ask you those questions about that because I did not know them. I only loved that this conversation and narration strengthen your followers. I will tell you about a sign and evidence that you know if they (your followers) would debate others, your friends will win. The narrator has said that my father then said to him, “If you would like I can tell you about it (the sign and evidence).” He then said, “I would wish to hear it from you.” The Imam (a.s.) said, “If our followers would say to those who differ from us, “Allah, the Most Holy, the Most High says to His Messenger, “We revealed the Quran on the Night of Destiny ((97:1). Would that you knew what the Night of Destiny is! (97:2). (Worship) on the Night of Destiny is better than (worship) for a thousand months (97:3). On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone’s destiny) (97:4). This Night is all peace until the break of dawn” (97:5). “Did the Messenger of Allah know of the knowledge of things that he did not know at that night or what Jibril would bring to him at other times? The opposition will say, “No, there was nothing the Messenger of Allah did not know.” Say to the opposition, “Was it necessary for the Messenger of Allah to express such knowledge?” The opposition will say, “No, it was not necessary.” Say to them, “Was there any difference and disharmony in the knowledge that the Messenger of Allah had received from Allah?” If the opposition would say, “No, there was no disharmony, “ ask them, “If one would judge by the laws of Allah with disharmony, has he opposed the Messenger of Allah?” They will say, “Yes, he has opposed the Messenger of Allah.” However, if they say, “No, he has not opposed the Messenger of Allah, they have invalidated their starting point”. Say to them, “No one knows its interpretation except Allah and those who are well-grounded in knowledge.” If they would ask, “Who are the ones well-grounded in knowledge?” Say, “They are those in whose knowledge there is no disharmony.” If they would ask, “Who is he?” Say, “the Messenger of Allah was such a person. Did he convey such knowledge to the first one (Khalifa)?” If they say, “Yes, the Messenger of Allah did convey.” Ask, “Did the Messenger of Allah die and the Khalifa after him had the knowledge free of disharmony ?” If they would say, “No, there was no such Khalifa with the knowledge free of disharmony.” Say, “(This is not logical.) The successor of the Messenger of Allah is supported (has the Divine support) and the Messenger of Allah does not appoint a Khalifa who would not judge by the laws of Allah. The Messenger of Allah will not appoint a Khalifa except one who is just like him, excluding prophet-hood. If the Messenger of Allah did not appoint a Khalifa in his knowledge anyone, he ( Allah forbid) caused to go astray the people of coming generations.” “If the opposition would say, “The knowledge of the Messenger of Allah was from the Holy Quran.” Say, “What about the following verses of the holy Quran that speak about the matters after the death of the Holy Prophet (s.a.), ‘I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind (44:3). On this night, every absolute command coming from Us becomes distinguishable (44:4). The command that We have been sending (44:5) as a mercy (for the human being) from your Lord. . .’” (44:6). “If the opposition would say, “Allah, the Most Holy, the Most High, sends only prophets.” Say, “These distinguishable commands that come is from the angels and the spirit. They come from one heaven to the other. In the heavens there is no one to whom obedience and disobedience would apply.” “If the opposition would say, “They come from the heavens to earth and the people of earth are in dire need of such commands.” Say to them, “Is it necessary for them to have a leader who would judge among them?” If they say, “The Khalifa will judge for them.” Ask them about the meaning of the following verse of the Holy Quran. “God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.” (2:257) “I swear by my life that all those in the heavens and on earth who are under the guardian-ship of Allah, the Most Holy, the Most High, are supported (Divinely) and protected. Those who are supported and protected do not make mistakes. All the enemies of Allah, the Most Holy, the Most High, in the heavens and on earth suffer defeat. Those who are defeated they do not deal in a rightful way. Just as it is necessary that the command must come from the heavens for the people of earth in the same way it is necessary to have a Wali (one who possesses Divine authority).” “If the opposition would say, “We do not know such a person.” Say to them, “Say whatever you may like. Allah, the Most Holy, the Most High, disdains to leave, after Muhammad (s.a.) the servants without one who would possess Dinvine authority.” The narrator has said that he then stopped and said, “This, O child of the Messenger of Allah, is a delicate point. Consider if they would say, “The Holy Quran is the Divine authority.” The Imam (a.s.) said, “Then I will say, ‘The Holy Quran does not speak, issue commands and prohibitions. The people of Quran issue commands and prohibitions. I would further say, “Allah would disdain to see a certain affliction (difficult issue) would befall to the people of the earth, and there is no law about it in the Sunnah or a ruling free of differences and it is not in the Quran. He would disdain to have such thing in His knowledge to take place on earth and there would be nothing in His judgment to stop it from happening or the means to provide relief.” He then said, “Here you gain victory, O child of the Messenger of Allah. I testify that Allah, the Most Holy, the Most High, certainly knows what kinds of afflictions and sufferings may befall people of the earth in their lives and in their religion etc. He then set the Holy Quran as a guide.” The narrator has said that the man then said, “Do you, O child of the Messenger of Allah, know what kind of guide it is ?” Abu Ja‘far (a.s.) said said, “Yes, in it there are the general principles of laws and its interpretation when judgment would be issued. He said that Allah disdains to see His servant is afflicted with hardships in his religion, his life or his property and there would be no one on His earth whose judgment would decide truthfully and in the right way to remove the suffering.” The narrator has said that the man then said, “In this matter you have gained victory unless your enemies would falsely ascribe lies to Allah and say, ‘Allah, the Most Holy, the Most High, does not have anyone who would possess Divine authority.’ However, tell me about the interpretation of: “. . so that you would not grieve over what you have lost nor become extremely happy about what God has granted to you. . .” (57:23) The Imam (a.s.) said, “It refers to abu so and so and his people. One of the verses is placed before and the other is placed afterwards (in two different places).” Grief over the loss applies to Amir al-Mu’minin Ali (a.s.) only’. “. . nor become extremely happy about what God has granted to you. .” refers to the mischief that you faced after the death of the Messenger of Allah. The man then said, “I testify that you are the Divine authorities in whose judgment there is no disharmony.” The man then stood up and went and I did not see him any more.”

2ـ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَبِي جَالِسٌ وَعِنْدَهُ نَفَرٌ إِذَا اسْتَضْحَكَ حَتَّى اغْرَوْرَقَتْ عَيْنَاهُ دُمُوعاً ثُمَّ قَالَ هَلْ تَدْرُونَ مَا أَضْحَكَنِي قَالَ فَقَالُوا لا قَالَ زَعَمَ ابْنُ عَبَّاسٍ أَنَّهُ مِنَ الَّذِينَ قالُوا رَبُّنَا الله ثُمَّ اسْتَقامُوا فَقُلْتُ لَهُ هَلْ رَأَيْتَ الْمَلائِكَةَ يَا ابْنَ عَبَّاسٍ تُخْبِرُكَ بِوَلايَتِهَا لَكَ فِي الدُّنْيَا وَالاخِرَةِ مَعَ الامْنِ مِنَ الْخَوْفِ وَالْحُزْنِ قَالَ فَقَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى يَقُولُ إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ وَقَدْ دَخَلَ فِي هَذَا جَمِيعُ الامَّةِ فَاسْتَضْحَكْتُ ثُمَّ قُلْتُ صَدَقْتَ يَا ابْنَ عَبَّاسٍ أَنْشُدُكَ الله هَلْ فِي حُكْمِ الله جَلَّ ذِكْرُهُ اخْتِلافٌ قَالَ فَقَالَ لا فَقُلْتُ مَا تَرَى فِي رَجُلٍ ضَرَبَ رَجُلاً أَصَابِعَهُ بِالسَّيْفِ حَتَّى سَقَطَتْ ثُمَّ ذَهَبَ وَأَتَى رَجُلٌ آخَرُ فَأَطَارَ كَفَّهُ فَأُتِيَ بِهِ إِلَيْكَ وَأَنْتَ قَاضٍ كَيْفَ أَنْتَ صَانِعٌ قَالَ أَقُولُ لِهَذَا الْقَاطِعِ أَعْطِهِ دِيَةَ كَفِّهِ وَأَقُولُ لِهَذَا الْمَقْطُوعِ صَالِحْهُ عَلَى مَا شِئْتَ وَابْعَثْ بِهِ إِلَى ذَوِي عَدْلٍ قُلْتُ جَاءَ الاخْتِلافُ فِي حُكْمِ الله عَزَّ ذِكْرُهُ وَنَقَضْتَ الْقَوْلَ الاوَّلَ أَبَى الله عَزَّ ذِكْرُهُ أَنْ يُحْدِثَ فِي خَلْقِهِ شَيْئاً مِنَ الْحُدُودِ وَلَيْسَ تَفْسِيرُهُ فِي الارْضِ اقْطَعْ قَاطِعَ الْكَفِّ أَصْلاً ثُمَّ أَعْطِهِ دِيَةَ الاصَابِعِ هَكَذَا حُكْمُ الله لَيْلَةً يَنْزِلُ فِيهَا أَمْرُهُ إِنْ جَحَدْتَهَا بَعْدَ مَا سَمِعْتَ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَأَدْخَلَكَ الله النَّارَ كَمَا أَعْمَى بَصَرَكَ يَوْمَ جَحَدْتَهَا عَلَى ابْنِ أَبِي طَالِبٍ قَالَ فَلِذَلِكَ عَمِيَ بَصَرِي قَالَ وَمَا عِلْمُكَ بِذَلِكَ فَوَ الله إِنْ عَمِيَ بَصَرِي إِلا مِنْ صَفْقَةِ جَنَاحِ الْمَلَكِ قَالَ فَاسْتَضْحَكْتُ ثُمَّ تَرَكْتُهُ يَوْمَهُ ذَلِكَ لِسَخَافَةِ عَقْلِهِ ثُمَّ لَقِيتُهُ فَقُلْتُ يَا ابْنَ عَبَّاسٍ مَا تَكَلَّمْتَ بِصِدْقٍ مِثْلِ أَمْسِ قَالَ لَكَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) إِنَّ لَيْلَةَ الْقَدْرِ فِي كُلِّ سَنَةٍ وَإِنَّهُ يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ أَمْرُ السَّنَةِ وَإِنَّ لِذَلِكَ الامْرِ وُلاةً بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقُلْتَ مَنْ هُمْ فَقَالَ أَنَا وَأَحَدَ عَشَرَ مِنْ صُلْبِي أَئِمَّةٌ مُحَدَّثُونَ فَقُلْتَ لا أَرَاهَا كَانَتْ إِلا مَعَ رَسُولِ الله فَتَبَدَّى لَكَ الْمَلَكُ الَّذِي يُحَدِّثُهُ فَقَالَ كَذَبْتَ يَا عَبْدَ الله رَأَتْ عَيْنَايَ الَّذِي حَدَّثَكَ بِهِ عَلِيٌّ وَلَمْ تَرَهُ عَيْنَاهُ وَلَكِنْ وَعَى قَلْبُهُ وَوُقِرَ فِي سَمْعِهِ ثُمَّ صَفَقَكَ بِجَنَاحِهِ فَعَمِيتَ قَالَ فَقَالَ ابْنُ عَبَّاسٍ مَا اخْتَلَفْنَا فِي شَيْ‏ءٍ فَحُكْمُهُ إِلَى الله فَقُلْتُ لَهُ فَهَلْ حَكَمَ الله فِي حُكْمٍ مِنْ حُكْمِهِ بِأَمْرَيْنِ قَالَ لا فَقُلْتُ هَاهُنَا هَلَكْتَ وَأَهْلَكْتَ.

2. (Through the same chain of narrators) it has been narrated from abu ‘Abdallah (a.s.) who has said the following. “Once, in a meeting in the presence of my father with a group of people also present my father smiled and (the feeling was quite intense it caused) tears flooded his eyes. He then asked, “Do you know what made me laugh?” The narrator has said that they said, “No, we do not know the reason.” The Imam (a.s.) said, “Ibn ‘Abbass thinks he is of the people mention in the following verse of the Holy Quran. “To those who have said, “God is our Lord, “ and who have remained steadfast to their belief, the angels will descend saying, “Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you.” (41:30). I asked him, “Have you seen the angels, O ibn ‘Abbass, telling you of the fact that they guard and protect you in this and the next world and provide you complete protection and security from fear and sadness?” The Imam (a.s.) then said that ibn ‘Abbass said, “Believers are each other’s brothers. . .” (49:10) the whole community is included in this verse.” I then laughed.” Then I said, “O ibn ‘Abbass, you (perhaps) are right. However, I ask you to swear to Allah and answer me truthfully. Is there any disharmony in the judgment of Allah, Majestic is Whose mention?” He said, “No, there is no disharmony in His judgment.” “I then asked him, “How would judge the case in which a man strikes the fingers of another man with a sword until they fall. Then another man comes and cuts off his palm. He is brought to you and you are the judge. How would you then judge?” He said, “I will order the one who cut off the palm to pay compensation for the whole hand. I will ask the affected party to reach a settlement with the defendant and for this purpose I send them to the people of justice (arbitrator).” I said, “(In your judgment) disharmony has come in the laws of Allah, Majestic is Whose mention, thus, you invalidated what you said before (that there is no disharmony in the laws and judgment of Allah). Allah, Majestic is Whose mention, disdains to let a judicial case remain on earth without a clarified rule. You must order, as a judge, to cut the palm of the defendant totally and pay compensation for the fingers. Thus, is the judgment of Allah at the night wherein His orders descend. If you would reject after hearing from the Messenger of Allah then Allah will send you to fire just as He blinded you on the day you hid the (truth) in favor of Ali ibn abu Talib (a.s.).” Ibn ‘Abbass then said, “Is that why my eyes have become blind?” He further said, “How would you know that? I swear by Allah that my eyes turned blind only because of the flapping of the wing of the angel.” The Imam (a.s.) said, “That made me laugh. I left him that day because of the silliness (dark and dullness) in his intellect and reason. I then met him latter and said to him, “O ibn ‘Abbass, you have not spoken as true as you did yesterday. Ali ibn abu Talib (a.s.) told you that the Night of Determination comes every year. On that night the command for the whole year comes down. For that matter and command is the people with Divine authority after the Messenger of Allah. You then asked, “Who are these people?” He (Ali (a.s.) said, “I myself and the eleven men from my descendents will be the Imams (leaders with divine authority) and the (people to whom angels speak) Muhaddathun.” You then said, “I do not see it (Night of Determination) except with the Messenger of Allah. Then the angel appeared to you; the angels that was speaking to him and said, “O ‘Abdallah, you have lied. My eyes see it (the Night of Determination).of which Ali (a.s.) spoke to you. His (Ali’s ) eyes did not see him (the angel) but his heart understood (the presence of the angel) and he impacted his ears. Then he (angel) flapped you with his wing and you turned blind.” Ibn ‘Abbass then said, “In the matters that we dispute it is up to Allah to judge.” I then said to him, “Has Allah judged one case with two judgments?” He replied, “No, Allah has not done so.” I then said, “Here you perish and cause others to perish.”

3ـ وَبِهَذَا الاسْنَادِ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ الله عَزَّ وَجَلَّ فِي لَيْلَةِ الْقَدْرِ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ يَقُولُ يَنْزِلُ فِيهَا كُلُّ أَمْرٍ حَكِيمٍ وَالْمُحْكَمُ لَيْسَ بِشَيْئَيْنِ إِنَّمَا هُوَ شَيْ‏ءٌ وَاحِدٌ فَمَنْ حَكَمَ بِمَا لَيْسَ فِيهِ اخْتِلافٌ فَحُكْمُهُ مِنْ حُكْمِ الله عَزَّ وَجَلَّ وَمَنْ حَكَمَ بِأَمْرٍ فِيهِ اخْتِلافٌ فَرَأَى أَنَّهُ مُصِيبٌ فَقَدْ حَكَمَ بِحُكْمِ الطَّاغُوتِ إِنَّهُ لَيَنْزِلُ فِي لَيْلَةِ الْقَدْرِ إِلَى وَلِيِّ الامْرِ تَفْسِيرُ الامُورِ سَنَةً سَنَةً يُؤْمَرُ فِيهَا فِي أَمْرِ نَفْسِهِ بِكَذَا وَكَذَا وَفِي أَمْرِ النَّاسِ بِكَذَا وَكَذَا وَإِنَّهُ لَيَحْدُثُ لِوَلِيِّ الامْرِ سِوَى ذَلِكَ كُلَّ يَوْمٍ عِلْمُ الله عَزَّ وَجَلَّ الْخَاصُّ وَالْمَكْنُونُ الْعَجِيبُ الْمَخْزُونُ مِثْلُ مَا يَنْزِلُ فِي تِلْكَ اللَّيْلَةِ مِنَ الامْرِ ثُمَّ قَرَأَ وَلَوْ أَنَّ ما فِي الارْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ ما نَفِدَتْ كَلِماتُ الله إِنَّ الله عَزِيزٌ حَكِيمٌ.

3. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “Allah, the Most Holy, the Most High, has said about the Night of Determination, “. . every absolute command coming from Us becomes distinguishable.” (44:4) He has said that absolute and strong command. Absolute and strong command is not two things. It is only one thing. One who judges without disharmony and differences his judgment is of the judgment of Allah, the Most Holy, the Most High. Whoever would judge in disharmonious manner with differences and considers it as the rightful way of judging he has judged with the judgment of the devil. It is certain that on the Night of Determination the explanation and clarification of all issues of the year comes to the man who possesses Divine authority. On that Night the Wali al-’Amr (the man who possesses Divine authority) receives commands about his self for so and so, and about the affairs of the people in so and so. It also is certain that for the man with Divine authority, besides this, every year, there comes the knowledge of Allah, the Most Holy, the Most High. (There comes to him) the exclusive knowledge, the hidden, the wonderful and the treasured knowledge of Allah. It comes just in the Night of Determination comes the command. Then he recited. “If all the trees in the earth were pens and the ocean, with seven more oceans, were ink still these could not suffice to record all the Words of God. God is Majestic and All-wise.” (31:27).

4ـ وَبِهَذَا الاسْنَادِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ الله عَلَيْهِ يَقُولُ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ صَدَقَ الله عَزَّ وَجَلَّ أَنْزَلَ الله الْقُرْآنَ فِي لَيْلَةِ الْقَدْرِ وَما أَدْراكَ ما لَيْلَةُ الْقَدْرِ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لا أَدْرِي قَالَ الله عَزَّ وَجَلَّ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ قَالَ لِرَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهَلْ تَدْرِي لِمَ هِيَ خَيْرٌ مِنْ أَلْفِ شَهْرٍ قَالَ لا قَالَ لانَّهَا تَنَزَّلُ فِيهَا الْمَلائِكَةُ وَالرُّوحُ بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ وَإِذَا أَذِنَ الله عَزَّ وَجَلَّ بِشَيْ‏ءٍ فَقَدْ رَضِيَهُ سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ يَقُولُ تُسَلِّمُ عَلَيْكَ يَا مُحَمَّدُ مَلائِكَتِي وَرُوحِي بِسَلامِي مِنْ أَوَّلِ مَا يَهْبِطُونَ إِلَى مَطْلَعِ الْفَجْرِ ثُمَّ قَالَ فِي بَعْضِ كِتَابِهِ وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً فِي إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَقَالَ فِي بَعْضِ كِتَابِهِ وَما مُحَمَّدٌ إِلا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى‏ أَعْقابِكُمْ وَمَنْ يَنْقَلِبْ عَلى‏ عَقِبَيْهِ فَلَنْ يَضُرَّ الله شَيْئاً وَسَيَجْزِي الله الشَّاكِرِينَ يَقُولُ فِي الايَةِ الاولَى إِنَّ مُحَمَّداً حِينَ يَمُوتُ يَقُولُ أَهْلُ الْخِلافِ لامْرِ الله عَزَّ وَجَلَّ مَضَتْ لَيْلَةُ الْقَدْرِ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَهَذِهِ فِتْنَةٌ أَصَابَتْهُمْ خَاصَّةً وَبِهَا ارْتَدُّوا عَلَى أَعْقَابِهِمْ لانَّهُمْ إِنْ قَالُوا لَمْ تَذْهَبْ فَلا بُدَّ أَنْ يَكُونَ لله عَزَّ وَجَلَّ فِيهَا أَمْرٌ وَإِذَا أَقَرُّوا بِالامْرِ لَمْ يَكُنْ لَهُ مِنْ صَاحِبٍ بُدٌّ.

4. Through the same chain of narrators it is narrated from abu ‘Abdallah (a.s.) who has said the following. “Imam Ali ibn al-Husayn (a.s.) would say, “We revealed the Quran on the Night of Destiny ((97:1) Allah, the Most Holy, the Most High, has certainly said the truth has reveal the Holy Quran on the Night of Determination. “Would that you knew what the Night of Destiny is! (97:2)” the Messenger of Allah said, “I do not know.” Allah, the Most Holy, the Most High, said, “(Worship) on the Night of Destiny is better than (worship) for a thousand months (that are other than the Night of Determinatio).” (97:3) He asked the Messenger of Allah, “Do you know why it is better than a thousand nights?” the Messenger of Allah said, “No, I do not know.” He said, “It is because on that Night the angels and the Spirit come down by the permission of their Lord for all matters. When Allah, the Most Holy, the Most High, would grant permission for a matter it means that He has agreed.” “This Night is all peace until the break of dawn.” (97:5) He says, “O Muhammad, My angels salute you and My spirit with peaceful greetings from beginning of the time they come down until dawn of that night. Then He has said in another part of His book, “Guard yourselves against discord among yourselves so that it will not mislead anyone of you, especially the unjust, and know that God’s retribution is most severe.” (8:25) It is about the Night of Determination. He has also said in His book, “Muhammad is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks.” (3:144) In the verse He has said that when Muhammad will die the opposition to the command of Allah, the Most Holy, the Most High, will say , “The Night of Determination has gone along with the Messenger of Allah.” This is the first clamity that has befallen them exclusively. With this they returned back to their old ways. Had they not said so, it would have been necessary to believe that Allah, the Most Holy, the Most High, has His commands on that Night. Once they would affirm and acknowledge the command (delegation of Divine authority) it would have become necessary to believe in the existence of the man who possesses Divine authority.”

5ـ وَعَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كَانَ علي (عَلَيْهِ السَّلام) كَثِيراً مَا يَقُولُ مَا اجْتَمَعَ التَّيْمِيُّ وَالْعَدَوِيُّ عِنْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ يَقْرَأُ إِنَّا أَنْزَلْنَاهُ بِتَخَشُّعٍ وَبُكَاءٍ فَيَقُولانِ مَا أَشَدَّ رِقَّتَكَ لِهَذِهِ السُّورَةِ فَيَقُولُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِمَا رَأَتْ عَيْنِي وَوَعَى قَلْبِي وَلِمَا يَرَى قَلْبُ هَذَا مِنْ بَعْدِي فَيَقُولانِ وَمَا الَّذِي رَأَيْتَ وَمَا الَّذِي يَرَى قَالَ فَيَكْتُبُ لَهُمَا فِي التُّرَابِ تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيها بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ قَالَ ثُمَّ يَقُولُ هَلْ بَقِيَ شَيْ‏ءٌ بَعْدَ قَوْلِهِ عَزَّ وَجَلَّ كُلِّ أَمْرٍ فَيَقُولانِ لا فَيَقُولُ هَلْ تَعْلَمَانِ مَنِ الْمُنْزَلُ إِلَيْهِ بِذَلِكَ فَيَقُولانِ أَنْتَ يَا رَسُولَ الله فَيَقُولُ نَعَمْ فَيَقُولُ هَلْ تَكُونُ لَيْلَةُ الْقَدْرِ مِنْ بَعْدِي فَيَقُولانِ نَعَمْ قَالَ فَيَقُولُ فَهَلْ يَنْزِلُ ذَلِكَ الامْرُ فِيهَا فَيَقُولانِ نَعَمْ قَالَ فَيَقُولُ إِلَى مَنْ فَيَقُولانِ لا نَدْرِي فَيَأْخُذُ بِرَأْسِي وَيَقُولُ إِنْ لَمْ تَدْرِيَا فَادْرِيَا هُوَ هَذَا مِنْ بَعْدِي قَالَ فَإِنْ كَانَا لَيَعْرِفَانِ تِلْكَ اللَّيْلَةَ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مِنْ شِدَّةِ مَا يُدَاخِلُهُمَا مِنَ الرُّعْبِ.

5. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “Ali (a.s.) would say very often, “(What for) al-Taymies and al-‘Adawies have gathered around the Messenger of Allah (s.a.). He, the Messenger of Allah, would read, “We have revealed it on the Night of Determination” very humbly and tearfully. They (al-Taymi and al-‘Adwi) would say, “How intense is the tenderness that this chapter causes to your heart.” The Messenger of Allah would say, “It is because what my eyes see and my heart has stored and for what the heart of this (Ali (a.s.) will experience after me.” They would ask, “What is it that you have seen and what is it that he will experience?” The narrator has said that he would write for the two on the soil, “On this Night, the angels and the spirit descend by the permission of their Lord with His decree (to determine everyone’s destiny).” (97:4) The narrator has said that he, the Messenger of Allah would say, “Has anything else left (untold) after of Allah, the Most Holy, the Most High, All matters?” The two would say, “No, nothing is left untold.” He then would ask them, “Do you know to who it will be revealed?” The two would say, “To you, O the Messenger of Allah.” He then would say, “Will there be the Night of Determination after me?” The two would say, “Yes, there will be that night.” He then would ask, “To who (the angels and the Spirit will come)?” The two would say, “We do not know.” He then would hold my head and say, “If the two of you do not know now you must know, he is this after me.” The narrator has said that it is certain that the two would know that night, after the Messenger of Allah, because of the sever apprehension that they would go through.”

6ـ وَعَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ يَا مَعْشَرَ الشِّيعَةِ خَاصِمُوا بِسُورَةِ إِنَّا أَنْزَلْنَاهُ تَفْلُجُوا فَوَ الله إِنَّهَا لَحُجَّةُ الله تَبَارَكَ وَتَعَالَى عَلَى الْخَلْقِ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَإِنَّهَا لَسَيِّدَةُ دِينِكُمْ وَإِنَّهَا لَغَايَةُ عِلْمِنَا يَا مَعْشَرَ الشِّيعَةِ خَاصِمُوا بِ حم وَالْكِتابِ الْمُبِينِ إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فَإِنَّهَا لِوُلاةِ الامْرِ خَاصَّةً بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَا مَعْشَرَ الشِّيعَةِ يَقُولُ الله تَبَارَكَ وَتَعَالَى وَإِنْ مِنْ أُمَّةٍ إِلا خَلا فِيها نَذِيرٌ قِيلَ يَا أَبَا جَعْفَرٍ نَذِيرُهَا مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ صَدَقْتَ فَهَلْ كَانَ نَذِيرٌ وَهُوَ حَيٌّ مِنَ الْبِعْثَةِ فِي أَقْطَارِ الارْضِ فَقَالَ السَّائِلُ لا قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) أَ رَأَيْتَ بَعِيثَهُ أَ لَيْسَ نَذِيرَهُ كَمَا أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فِي بِعْثَتِهِ مِنَ الله عَزَّ وَجَلَّ نَذِيرٌ فَقَالَ بَلَى قَالَ فَكَذَلِكَ لَمْ يَمُتْ مُحَمَّدٌ إِلا وَلَهُ بَعِيثٌ نَذِيرٌ قَالَ فَإِنْ قُلْتُ لا فَقَدْ ضَيَّعَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَنْ فِي أَصْلابِ الرِّجَالِ مِنْ أُمَّتِهِ قَالَ وَمَا يَكْفِيهِمُ الْقُرْآنُ قَالَ بَلَى إِنْ وَجَدُوا لَهُ مُفَسِّراً قَالَ وَمَا فَسَّرَهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ بَلَى قَدْ فَسَّرَهُ لِرَجُلٍ وَاحِدٍ وَفَسَّرَ لِلامَّةِ شَأْنَ ذَلِكَ الرَّجُلِ وَهُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ كَانَ هَذَا أَمْرٌ خَاصٌّ لا يَحْتَمِلُهُ الْعَامَّةُ قَالَ أَبَى الله أَنْ يُعْبَدَ إِلا سِرّاً حَتَّى يَأْتِيَ إِبَّانُ أَجَلِهِ الَّذِي يَظْهَرُ فِيهِ دِينُهُ كَمَا أَنَّهُ كَانَ رَسُولُ الله مَعَ خَدِيجَةَ مُسْتَتِراً حَتَّى أُمِرَ بِالاعْلانِ قَالَ السَّائِلُ يَنْبَغِي لِصَاحِبِ هَذَا الدِّينِ أَنْ يَكْتُمَ قَالَ أَ وَمَا كَتَمَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) يَوْمَ أَسْلَمَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَتَّى ظَهَرَ أَمْرُهُ قَالَ بَلَى قَالَ فَكَذَلِكَ أَمْرُنَا حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ.

6. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “O the community of of our followers, debate the opposition by means of chapter ninety seven of th Holy Quran. We have revealed on the Night of Determination, you will gain victory. I swear by Allah, the Most Holy, the Most High, that this is the authoritative evidence from Allah, the Most Holy, the Most High, against the creatures after the Messenger of Allah. This is the lead evidence in your religion. It certainly, is the goal of our knowledge. “O community of our followers, (the Shi‘a) debate the opposition by means of, “I swear by the illustrious Book (44:2) that We have revealed the Quran on a blessed night to warn mankind.” (44:3) This verse is exclusively about the people who possess Divine authority after the Messenger of Allah .” “O cmmunity of our followers, Allah, the Most Holy, the Most High, has said, “. . No nation who lived before was left without a Warner.. .”(35:24) A person then said, “O abu Ja‘far, the Warner is Muhammad (s.a)” The Imam (a.s.) said, “What you just said is true.Was there a Warner for the differennt parts of the land from those he had commissioned, while he (the Messenger of Allah ) was living?” The person questioning said, “No, there was no Warner.” Abu Ja‘far (a.s.) then said, “Consider the person he comissioned. Was he not his Warner, just as the Messenger of Allah, in being comissioned from Allah, the Most Holy, the Most High, was a Warner?” The person said, “Yes, it is true.” The Imam (a.s.) said, “In the same way Muhammad (s.a) did not die without having someone as his delegate and Warner.” The Imam (a.s.) said, “If you would say, “No, it would mean that the Messenger of Allah has lost his followers who are stil to be born.” The person then said, “Is the Holy Quran not enough for them?” The Imam (a.s.) said, “It is enough only if they find A number of our people has narrated from interpreter for it.” The person then assked, “Has the Messenger of Allah not interpreted it?” The Imam (a.s.) said, “Yes, he has done so just for one man and he has interpreted the conditionns of that man for his followers. That man is Ali ibn abu Talib (a.s.).” The man asking the question then said, “O abu Ja‘far (a.s.), this was a special matter. Common people are not able to bear it. The Imam (a.s.) ssaid, “Allah, disdains not being worshipped in secrecy until the time comes to when His religion becomes public. It is just as the Messenger of Allah and Khadija would not make their religion public until they were commanded to do so.” The man asking question then said, “Is it proper for the author of this religion to to hide?” The Imam (a.s.) said, “Did Ali ibn abu Talib not hide his religion on the day he became a Muslim with the Messenger of Allah until his matter became public?” He said, “Yes, that was the case.” The Imam (a.s.) then said, “So also is our case (the publicity of Divine authotrity) until the appointed time will come.”

7ـ وَعَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَقَدْ خَلَقَ الله جَلَّ ذِكْرُهُ لَيْلَةَ الْقَدْرِ أَوَّلَ مَا خَلَقَ الدُّنْيَا وَلَقَدْ خَلَقَ فِيهَا أَوَّلَ نَبِيٍّ يَكُونُ وَأَوَّلَ وَصِيٍّ يَكُونُ وَلَقَدْ قَضَى أَنْ يَكُونَ فِي كُلِّ سَنَةٍ لَيْلَةٌ يَهْبِطُ فِيهَا بِتَفْسِيرِ الامُورِ إِلَى مِثْلِهَا مِنَ السَّنَةِ الْمُقْبِلَةِ مَنْ جَحَدَ ذَلِكَ فَقَدْ رَدَّ عَلَى الله عَزَّ وَجَلَّ عِلْمَهُ لانَّهُ لا يَقُومُ الانْبِيَاءُ وَالرُّسُلُ وَالْمُحَدَّثُونَ إِلا أَنْ تَكُونَ عَلَيْهِمْ حُجَّةٌ بِمَا يَأْتِيهِمْ فِي تِلْكَ اللَّيْلَةِ مَعَ الْحُجَّةِ الَّتِي يَأْتِيهِمْ بِهَا جَبْرَئِيلُ (عَلَيْهِ السَّلام) قُلْتُ وَالْمُحَدَّثُونَ أَيْضاً يَأْتِيهِمْ جَبْرَئِيلُ أَوْ غَيْرُهُ مِنَ الْمَلائِكَةِ (عَلَيْهم السَّلام) قَالَ أَمَّا الانْبِيَاءُ وَالرُّسُلُ صَلَّى الله عَلَيْهِمْ فَلا شَكَّ وَلا بُدَّ لِمَنْ سِوَاهُمْ مِنْ أَوَّلِ يَوْمٍ خُلِقَتْ فِيهِ الارْضُ إِلَى آخِرِ فَنَاءِ الدُّنْيَا أَنْ تَكُونَ عَلَى أَهْلِ الارْضِ حُجَّةٌ يَنْزِلُ ذَلِكَ فِي تِلْكَ اللَّيْلَةِ إِلَى مَنْ أَحَبَّ مِنْ عِبَادِهِ وَايْمُ الله لَقَدْ نَزَلَ الرُّوحُ وَالْمَلائِكَةُ بِالامْرِ فِي لَيْلَةِ الْقَدْرِ عَلَى آدَمَ وَايْمُ الله مَا مَاتَ آدَمُ إِلا وَلَهُ وَصِيٌّ وَكُلُّ مَنْ بَعْدَ آدَمَ مِنَ الانْبِيَاءِ قَدْ أَتَاهُ الامْرُ فِيهَا وَوَضَعَ لِوَصِيِّهِ مِنْ بَعْدِهِ وَايْمُ الله إِنْ كَانَ النَّبِيُّ لَيُؤْمَرُ فِيمَا يَأْتِيهِ مِنَ الامْرِ فِي تِلْكَ اللَّيْلَةِ مِنْ آدَمَ إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَنْ أَوْصِ إِلَى فُلانٍ وَلَقَدْ قَالَ الله عَزَّ وَجَلَّ فِي كِتَابِهِ لِوُلاةِ الامْرِ مِنْ بَعْدِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) خَاصَّةً وَعَدَ الله الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الارْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ إِلَى قَوْلِهِ فَأُولئِكَ هُمُ الْفاسِقُونَ يَقُولُ أَسْتَخْلِفُكُمْ لِعِلْمِي وَدِينِي وَعِبَادَتِي بَعْدَ نَبِيِّكُمْ كَمَا اسْتَخْلَفَ وُصَاةَ آدَمَ مِنْ بَعْدِهِ حَتَّى يَبْعَثَ النَّبِيَّ الَّذِي يَلِيهِ يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً يَقُولُ يَعْبُدُونَنِي بِإِيمَانٍ لا نَبِيَّ بَعْدَ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَمَنْ قَالَ غَيْرَ ذَلِكَ فَأُولئِكَ هُمُ الْفاسِقُونَ فَقَدْ مَكَّنَ وُلاةَ الامْرِ بَعْدَ مُحَمَّدٍ بِالْعِلْمِ وَنَحْنُ هُمْ فَاسْأَلُونَا فَإِنْ صَدَقْنَاكُمْ فَأَقِرُّوا وَمَا أَنْتُمْ بِفَاعِلِينَ أَمَّا عِلْمُنَا فَظَاهِرٌ وَأَمَّا إِبَّانُ أَجَلِنَا الَّذِي يَظْهَرُ فِيهِ الدِّينُ مِنَّا حَتَّى لا يَكُونَ بَيْنَ النَّاسِ اخْتِلافٌ فَإِنَّ لَهُ أَجَلاً مِنْ مَمَرِّ اللَّيَالِي وَالايَّامِ إِذَا أَتَى ظَهَرَ وَكَانَ الامْرُ وَاحِداً وَايْمُ الله لَقَدْ قُضِيَ الامْرُ أَنْ لا يَكُونَ بَيْنَ الْمُؤْمِنِينَ اخْتِلافٌ وَلِذَلِكَ جَعَلَهُمْ شُهَدَاءَ عَلَى النَّاسِ لِيَشْهَدَ مُحَمَّدٌ (صَلَّى اللهُ عَلَيْهِ وَآلِه) عَلَيْنَا وَلِنَشْهَدَ عَلَى شِيعَتِنَا وَلِتَشْهَدَ شِيعَتُنَا عَلَى النَّاسِ أَبَى الله عَزَّ وَجَلَّ أَنْ يَكُونَ فِي حُكْمِهِ اخْتِلافٌ أَوْ بَيْنَ أَهْلِ عِلْمِهِ تَنَاقُضٌ ثُمَّ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَضْلُ إِيمَانِ الْمُؤْمِنِ بِجُمْلَةِ إِنَّا أَنْزَلْنَاهُ وَبِتَفْسِيرِهَا عَلَى مَنْ لَيْسَ مِثْلَهُ فِي الايمَانِ بِهَا كَفَضْلِ الانْسَانِ عَلَى الْبَهَائِمِ وَإِنَّ الله عَزَّ وَجَلَّ لَيَدْفَعُ بِالْمُؤْمِنِينَ بِهَا عَنِ الْجَاحِدِينَ لَهَا فِي الدُّنْيَا لِكَمَالِ عَذَابِ الاخِرَةِ لِمَنْ عَلِمَ أَنَّهُ لا يَتُوبُ مِنْهُمْ مَا يَدْفَعُ بِالْمُجَاهِدِينَ عَنِ الْقَاعِدِينَ وَلا أَعْلَمُ أَنَّ فِي هَذَا الزَّمَانِ جِهَاداً إِلا الْحَجَّ وَالْعُمْرَةَ وَالْجِوَارَ.

7. Through the same chain of narrators it is narrated from abu Ja‘far (a.s.) who has said the following. “Allah, Majestic is Whose mention, created the Night of Determination when He first created the world and created in it the first prophet that would come and the first executor of the will (of prophet) that would come. He decreed that in every year there must be one night in which the interpretation and the clarification of would be sent until another such night in the coming year. Whoever would deny it has certainly rejected the knowledge of Allah, Majestic is Whose mention. It is because the prophets, the Messengers and Muhadditun (spokesmen for Allah) without receiving Divine authority through what comes to them on that night along with the authority that Jibril brings for them (a.s.).” The narrator has said that he asked the Imams (a.s.), “Do the Muhaddithun also experience the coming of Jibril and other angels?” The Imam (a.s.) said, “The prophets and the Messenger (s.a.) certainly, experience it. For the others besides the prophets and the Messenger (s.a.) it is necessary that from the first day the eart h was created to the last of the perishing of world there must the Divine authority for the people of the earth that would come down on that night to the one who would be te most beloved among His servants. I swear by Allah, the spirit and the angels came with the command on the Night of Determination to Adam. I swear by Allah, that Adam did not die until he had the executor of his will. To every prophet after Adam the command came to them on that night and it was assigned to the executor of his will after him. I swear by Allah, if the prophet had to be commanded through that which that came to them on that night from Adam to Muhammad (s.a) to make a will in favor of so and so and that Allah, the Most Holy, the Most High, has said in His book to the people who possess Divine after Muhammad (s.a.). “God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him. Whoever becomes an unbeliever after this will be a sinful person.” (24:55) He says that He has made you His deputies in the matter of His knowledge, religion and worship after His Prophet just as Adam made a will to appoint the executor of his will after him until the time Allah sent another prophet. He has said, “so that they will worship God alone and consider no one equal to Him” He has said that you must worship Him with faith in the fact that after Muhammad (s.a.) there is no other prophet. Those who would say otherwise are sinful persons. He has enabled the people who possess Divine authority with knowledge. We are such people. Ask us. If we will acknowledge you then be steadfast but you will not do so. Our knowledge is clear. The appearance of the appointed time for us in which religion will stand supreme through us so much so that there will remain no differences among people for such time there is A number of our people has narrated from appointed time that pass through the nights and days. When that time will come, the command of Allah will be only one. “I swear by Allah, it is already decreed that there will beno differences among the believers and for this reason they are made to witness the deeds of the people so that Muhammad (s.a) will be witness over us and we will be the witness over our followers and our followers will be witness over the people. Allah, the Most Holy, the Most High, disdained to let differences take place in His judgment or contradictions to take place among those who possess His knowledge.” Abu Ja‘far (a.s.) then said the following. “The excellence of the faith of a believer because of his accepting, “We have revealed it in the Night of Determination,” and its interpretation, over those who are not like him in the matters of faith in that Night is like the excellence of man over the animals. Allah, the Most Holy, the Most High, defends through those who believe in it from those who disbelieve it in this world-- it is to complete the punishment for it in the next life for those whom He knows would not repent from rejecting the same--, just as He defends through those who strive (Jihad) for His cause those who sit comfortably. I do not know if there is any Jihad striving for His cause, these days, other than Hajj, ‘Umra and to be good neighbors”

8ـ قَالَ وَقَالَ رَجُلٌ لابي جعفر (عَلَيْهِ السَّلام) يَا ابْنَ رَسُولِ الله لا تَغْضَبْ عَلَيَّ قَالَ لِمَا ذَا قَالَ لِمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ قَالَ قُلْ قَالَ وَلا تَغْضَبُ قَالَ وَلا أَغْضَبُ قَالَ أَ رَأَيْتَ قَوْلَكَ فِي لَيْلَةِ الْقَدْرِ وَتَنَزُّلِ الْمَلائِكَةِ وَالرُّوحِ فِيهَا إِلَى الاوْصِيَاءِ يَأْتُونَهُمْ بِأَمْرٍ لَمْ يَكُنْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَدْ عَلِمَهُ أَوْ يَأْتُونَهُمْ بِأَمْرٍ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَعْلَمُهُ وَقَدْ عَلِمْتُ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) مَاتَ وَلَيْسَ مِنْ عِلْمِهِ شَيْ‏ءٌ إِلا وَعلي (عَلَيْهِ السَّلام) لَهُ وَاعٍ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مَا لِي وَلَكَ أَيُّهَا الرَّجُلُ وَمَنْ أَدْخَلَكَ عَلَيَّ قَالَ أَدْخَلَنِي عَلَيْكَ الْقَضَاءُ لِطَلَبِ الدِّينِ قَالَ فَافْهَمْ مَا أَقُولُ لَكَ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لَمَّا أُسْرِيَ بِهِ لَمْ يَهْبِطْ حَتَّى أَعْلَمَهُ الله جَلَّ ذِكْرُهُ عِلْمَ مَا قَدْ كَانَ وَمَا سَيَكُونُ وَكَانَ كَثِيرٌ مِنْ عِلْمِهِ ذَلِكَ جُمَلاً يَأْتِي تَفْسِيرُهَا فِي لَيْلَةِ الْقَدْرِ وَكَذَلِكَ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) قَدْ عَلِمَ جُمَلَ الْعِلْمِ وَيَأْتِي تَفْسِيرُهُ فِي لَيَالِي الْقَدْرِ كَمَا كَانَ مَعَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ السَّائِلُ أَ وَمَا كَانَ فِي الْجُمَّلِ تَفْسِيرٌ قَالَ بَلَى وَلَكِنَّهُ إِنَّمَا يَأْتِي بِالامْرِ مِنَ الله تَعَالَى فِي لَيَالِي الْقَدْرِ إِلَى النَّبِيِّ وَإِلَى الاوْصِيَاءِ افْعَلْ كَذَا وَكَذَا لامْرٍ قَدْ كَانُوا عَلِمُوهُ أُمِرُوا كَيْفَ يَعْمَلُونَ فِيهِ قُلْتُ فَسِّرْ لِي هَذَا قَالَ لَمْ يَمُتْ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) إِلا حَافِظاً لِجُمْلَةِ الْعِلْمِ وَتَفْسِيرِهِ قُلْتُ فَالَّذِي كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ عِلْمُ مَا هُوَ قَالَ الامْرُ وَالْيُسْرُ فِيمَا كَانَ قَدْ عَلِمَ قَالَ السَّائِلُ فَمَا يَحْدُثُ لَهُمْ فِي لَيَالِي الْقَدْرِ عِلْمٌ سِوَى مَا عَلِمُوا قَالَ هَذَا مِمَّا أُمِرُوا بِكِتْمَانِهِ وَلا يَعْلَمُ تَفْسِيرَ مَا سَأَلْتَ عَنْهُ إِلا الله عَزَّ وَجَلَّ قَالَ السَّائِلُ فَهَلْ يَعْلَمُ الاوْصِيَاءُ مَا لا يَعْلَمُ الانْبِيَاءُ قَالَ لا وَكَيْفَ يَعْلَمُ وَصِيٌّ غَيْرَ عِلْمِ مَا أُوصِيَ إِلَيْهِ قَالَ السَّائِلُ فَهَلْ يَسَعُنَا أَنْ نَقُولَ إِنَّ أَحَداً مِنَ الْوُصَاةِ يَعْلَمُ مَا لا يَعْلَمُ الاخَرُ قَالَ لا لَمْ يَمُتْ نَبِيٌّ إِلا وَعِلْمُهُ فِي جَوْفِ وَصِيِّهِ وَإِنَّمَا تَنَزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِي لَيْلَةِ الْقَدْرِ بِالْحُكْمِ الَّذِي يَحْكُمُ بِهِ بَيْنَ الْعِبَادِ قَالَ السَّائِلُ وَمَا كَانُوا عَلِمُوا ذَلِكَ الْحُكْمَ قَالَ بَلَى قَدْ عَلِمُوهُ وَلَكِنَّهُمْ لا يَسْتَطِيعُونَ إِمْضَاءَ شَيْ‏ءٍ مِنْهُ حَتَّى يُؤْمَرُوا فِي لَيَالِي الْقَدْرِ كَيْفَ يَصْنَعُونَ إِلَى السَّنَةِ الْمُقْبِلَةِ قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ لا أَسْتَطِيعُ إِنْكَارَ هَذَا قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مَنْ أَنْكَرَهُ فَلَيْسَ مِنَّا قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ أَ رَأَيْتَ النَّبِيَّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) هَلْ كَانَ يَأْتِيهِ فِي لَيَالِي الْقَدْرِ شَيْ‏ءٌ لَمْ يَكُنْ عَلِمَهُ قَالَ لا يَحِلُّ لَكَ أَنْ تَسْأَلَ عَنْ هَذَا أَمَّا عِلْمُ مَا كَانَ وَمَا سَيَكُونُ فَلَيْسَ يَمُوتُ نَبِيٌّ وَلا وَصِيٌّ إِلا وَالْوَصِيُّ الَّذِي بَعْدَهُ يَعْلَمُهُ أَمَّا هَذَا الْعِلْمُ الَّذِي تَسْأَلُ عَنْهُ فَإِنَّ الله عَزَّ وَجَلَّ أَبَى أَنْ يُطْلِعَ الاوْصِيَاءَ عَلَيْهِ إِلا أَنْفُسَهُمْ قَالَ السَّائِلُ يَا ابْنَ رَسُولِ الله كَيْفَ أَعْرِفُ أَنَّ لَيْلَةَ الْقَدْرِ تَكُونُ فِي كُلِّ سَنَةٍ قَالَ إِذَا أَتَى شَهْرُ رَمَضَانَ فَاقْرَأْ سُورَةَ الدُّخَانِ فِي كُلِّ لَيْلَةٍ مِائَةَ مَرَّةٍ فَإِذَا أَتَتْ لَيْلَةُ ثَلاثٍ وَعِشْرِينَ فَإِنَّكَ نَاظِرٌ إِلَى تَصْدِيقِ الَّذِي سَأَلْتَ عَنْهُ.

8. The narrator has said that a man said to abu Ja‘far (a.s.), “O child of the Messenger of Allah, “Please do not be angry with m.” The Imam (a.s.) said, “Why should I be angry?” The man said, “It is because of the question that like to ask you.” The Imam (a.s.) said, “Ask your question.” He said, “Please do not be angry.” The Imam (a.s.) said, “I will not be angry.” The man said, “Consider your words about the ‘Night of Determination’ in which the Spirit and the angels descent to the executors of the will (of Prophet). Do they bring them the command of which the Messenger of Allah had no knowledge or bring them the commands that the Messenger of Allah knew? As you know that the Messenger of Allah died and there was nothing of his knowledge that Ali (a.s.) had not heard it (and preserved).” Abu Ja‘far (a.s.) said, “Why should I bother with you and why someone let you come in?” He said, “Fate has let me come in, seeking religion.” The Imam (a.s.) said, “Try to understand what I will say.” “When the Messenger of Allah was taken for a trip (by the angels) he did not come back before Allah, Majestic is Whose mention, taught him the knowledge of the things of the past and the things in future. A great deal of such knowledge was in a whole form the interpretation of which would have to come in the ‘Night of Determination’. In the same Ali ibn abu Talib (a.s.) had learned the knowledge in a whole form, the interpretation of which would have had to come in the ‘Night of Determination’ as was the case with the Messenger of Allah.” The man said, “Was there no interpretation of the whole available?” The Imam (a.s.) said, “It was available but it comes through the commands of Allah in the ‘Night of Determination’ to the Prophet the executor of his will telling them to do so and so. It is for the matters of which they already had knowledge, but they receive the command as how to act in it.” The man said, “Explain it to me.” The Imam (a.s.) said, “The Messenger of Allah, before his death had a whole of knowledge with its interpretation.” You said, “What was that which that would come to him in the ‘Night of Determination’?” The Imam (a.s.) said, “It was the command and ease in what he already knew.” The man questioning said, “What then happens to them in the ‘Night of Determination’ is a knowledge other than what they knew before.” The Imam (a.s.) said, “This is what they are commanded not to tell to anyone. No one knows the interpretation of what you just asked except Allah, the Most Holy, the Most High. The man questioning asked, “Do the executors of the know what the prophets know?” The Imam (a.s.) said, “No, because how would the executor of the will would know what is other than what is willed for.” The man asked, “Can we say that what one executor of the will may know may not be known another executor of the will?” The Imam (a.s.) said, “No, because no prophet dies before his knowledge is transferred into the executor of his will. The angels and the Spirit descend in the ‘Night of Determination’ with the judgment with which to judge among the people.” The man asked, “Is it that they did not know that judgment?” The Imam (a.s.) said, “Yes, they knew it but they could not approve anything of it until they were commanded in the ‘Night of Determination’ how to accomplish them until the next year.” The man said, “O abu Ja‘far (a.s.) I can not deny this.” The Imam (a.s.) said, “Those who deny it is not from us.” The man asked, “O abu Ja‘far (a.s.), do you think in the ‘Night of Determination’ there would come things to the Holy Prophet (s.a.) that he did not know?” The Imam (a.s.) said, “It is not lawful for you to ask this. However, the knowledge of things in past and the knowledge of the things in future is as such that no prophet or the executor of the dies before the executor of will after him would know it. However, this know about which you ask is as such that Allah, the Most Holy, the Most High, withholds and does not allow the executors of the will to know it by themselves.” The man asked, “O child of the Messenger of Allah, how would I know that the ‘Night of Determination’ take place every year?” The Imam (a.s.) said, “When the month of Ramadan comes read chapter 44 of the Holy Quran once every night. In the twenty third night you will see the confirmation of what you have asked for.”

9ـ وَقَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لَمَا تَرَوْنَ مَنْ بَعَثَهُ الله عَزَّ وَجَلَّ لِلشَّقَاءِ عَلَى أَهْلِ الضَّلالَةِ مِنْ أَجْنَادِ الشَّيَاطِينِ وَأَزْوَاجِهِمْ أَكْثَرُ مِمَّا تَرَوْنَ خَلِيفَةَ الله الَّذِي بَعَثَهُ لِلْعَدْلِ وَالصَّوَابِ مِنَ الْمَلائِكَةِ قِيلَ يَا أَبَا جَعْفَرٍ وَكَيْفَ يَكُونُ شَيْ‏ءٌ أَكْثَرَ مِنَ الْمَلائِكَةِ قَالَ كَمَا شَاءَ الله عَزَّ وَجَلَّ قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ إِنِّي لَوْ حَدَّثْتُ بَعْضَ الشِّيعَةِ بِهَذَا الْحَدِيثِ لانْكَرُوهُ قَالَ كَيْفَ يُنْكِرُونَهُ قَالَ يَقُولُونَ إِنَّ الْمَلائِكَةَ (عَلَيْهم السَّلام) أَكْثَرُ مِنَ الشَّيَاطِينِ قَالَ صَدَقْتَ افْهَمْ عَنِّي مَا أَقُولُ إِنَّهُ لَيْسَ مِنْ يَوْمٍ وَلا لَيْلَةٍ إِلا وَجَمِيعُ الْجِنِّ وَالشَّيَاطِينِ تَزُورُ أَئِمَّةَ الضَّلالَةِ وَيَزُورُ إِمَامَ الْهُدَى عَدَدُهُمْ مِنَ الْمَلائِكَةِ حَتَّى إِذَا أَتَتْ لَيْلَةُ الْقَدْرِ فَيَهْبِطُ فِيهَا مِنَ الْمَلائِكَةِ إِلَى وَلِيِّ الامْرِ خَلَقَ الله أَوْ قَالَ قَيَّضَ الله عَزَّ وَجَلَّ مِنَ الشَّيَاطِينِ بِعَدَدِهِمْ ثُمَّ زَارُوا وَلِيَّ الضَّلالَةِ فَأَتَوْهُ بِالافْكِ وَالْكَذِبِ حَتَّى لَعَلَّهُ يُصْبِحُ فَيَقُولُ رَأَيْتُ كَذَا وَكَذَا فَلَوْ سَأَلَ وَلِيَّ الامْرِ عَنْ ذَلِكَ لَقَالَ رَأَيْتَ شَيْطَاناً أَخْبَرَكَ بِكَذَا وَكَذَا حَتَّى يُفَسِّرَ لَهُ تَفْسِيراً وَيُعْلِمَهُ الضَّلالَةَ الَّتِي هُوَ عَلَيْهَا وَايْمُ الله إِنَّ مَنْ صَدَّقَ بِلَيْلَةِ الْقَدْرِ لَيَعْلَمُ أَنَّهَا لَنَا خَاصَّةً لِقَوْلِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) لِعلي (عَلَيْهِ السَّلام) حِينَ دَنَا مَوْتُهُ هَذَا وَلِيُّكُمْ مِنْ بَعْدِي فَإِنْ أَطَعْتُمُوهُ رَشَدْتُمْ وَلَكِنْ مَنْ لا يُؤْمِنُ بِمَا فِي لَيْلَةِ الْقَدْرِ مُنْكِرٌ وَمَنْ آمَنَ بِلَيْلَةِ الْقَدْرِ مِمَّنْ عَلَى غَيْرِ رَأْيِنَا فَإِنَّهُ لا يَسَعُهُ فِي الصِّدْقِ إِلا أَنْ يَقُولَ إِنَّهَا لَنَا وَمَنْ لَمْ يَقُلْ فَإِنَّهُ كَاذِبٌ إِنَّ الله عَزَّ وَجَلَّ أَعْظَمُ مِنْ أَنْ يُنَزِّلَ الامْرَ مَعَ الرُّوحِ وَالْمَلائِكَةِ إِلَى كَافِرٍ فَاسِقٍ فَإِنْ قَالَ إِنَّهُ يُنَزِّلُ إِلَى الْخَلِيفَةِ الَّذِي هُوَ عَلَيْهَا فَلَيْسَ قَوْلُهُمْ ذَلِكَ بِشَيْ‏ءٍ وَإِنْ قَالُوا إِنَّهُ لَيْسَ يُنَزِّلُ إِلَى أَحَدٍ فَلا يَكُونُ أَنْ يُنَزَّلَ شَيْ‏ءٌ إِلَى غَيْرِ شَيْ‏ءٍ وَإِنْ قَالُوا وَسَيَقُولُونَ لَيْسَ هَذَا بِشَيْ‏ءٍ فَقَدْ ضَلُّوا ضَلالاً بَعِيداً.

9. The narrator has said that abu Ja‘far (a.s.) said the following. “You, certainly, find those whom Allah, the Most Holy, the Most High, has sent to induce misfortune into the heretics and misleading people of the army (followers) of Satan and their companions in greater numbers than those sent to the deputy of Allah, sent for justice and truth from among the angels.” (In other words, the devils sent to induce bad luck into the heretics are in greater number than the angels sent with guidance to the people of Divine authority). It was said to him, “O abu Ja‘far (a.s.), “How can there be anything in greater number than the angels?” The Imam (a.s.) said, “It is just as Allah, the Most Holy, the Most High, has wished.” The man asked, “O abu Ja‘far (a.s.), “If I will narrate this Hadith to a few of your followers they will reject it.” The Imam (a.s.) asked, “Why they will do so?” The man said, “They will say that the angels are of greater number than the Devils.” The Imam (a.s.) said, “What say is true. However, try to understand what I will say.” There is no day or night in which all the Devils and all Satans would not visit the heretic and misleading leaders and of the same number the angels visit the Imam of true guidance (leaders who possess Divine authority) until it is the ‘Night of Determination’. On that night of the angels descend to those who possess Divine authority in a number equal to the number of the Devils and Satan that Allah has created- or he said, has determined. The Devils and Satans will come to the corrupt misleading authorities with fabrications and lies until the perhaps dawn and say, “I saw, this night, such and suCh” However, if he would ask about it the one who possesses Divine authority, he would say, “You have seen a Satan who has informed of you such and suCh (It is the Devil’s thing) until he provides him with one or the other interpretation and teach him the ways how to mislead people. The misleading conditions in which he lives. I swear by Allah, those who acknowledge the ‘Night of Determination’ they will certainly know that it (the ‘Night of Determination’ is exclusively for us. It is because of th words of the Messenger of Allah to Ali (a.s.) when the time of his death was about to approach, “This is you guardian who possess Divine authority after me. If you will obey him, you will enjoy a well guided way of life. However, those who would not acknowledge what is in the ‘Night of Determination’ they would be unbelievers in it. Those who would have faith in the ‘Night of Determination’ but do not hold the opinion that we do, for them to verify it, there is no other way but to say that it the ‘Night of Determination’ is for us and those would not acknowledge it they would be only liars. Allah, the Most Holy, the Most High, is by far exalted than to send the angles with the Spirit to a sinful unbeliever. If such people would say that they (angels with the Spirit) come to the Khalifa in whom believes, this would be of no ground. If they would say, “No one descends at that night to anyone.” The fact is that something does come to nothing. If they say or will say, “This is nothing.” They have, certainly, strayed far away from the truth.”