Hadith No. 30
When the Imam is gone, what is promised to people comes to them.
رَوَى عَلِيُّ بْنُ بَابَوَيْهِ [ت329ه] فِي «الْإِمَامَةِ وَالتَّبْصِرَةِ»[1]، قَالَ: حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ وَعَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ، قَالَا: حَدَّثَنَا يَعْقُوبُ بْنُ يَزِيدَ، عَنْ أَحْمَدَ بْنِ هِلَالٍ -فِي حَالِ اسْتِقَامَتِهِ- عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ، قَالَ:
قُلْتُ لِأَبِي عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ: يَمْضِي الْإِمَامُ وَلَيْسَ لَهُ عَقِبٌ؟ قَالَ: «لَا يَكُونُ ذَلِكَ»، قُلْتُ: فَيَكُونُ مَاذَا؟ قَالَ: «لَا يَكُونُ ذَلِكَ إِلَّا أَنْ يَغْضَبَ اللَّهُ عَزَّ وَجَلَّ عَلَى خَلْقِهِ، فَيُعَاجِلَهُمْ».
Translation:
Ali ibn Babawayh [d. 329 AH] has narrated in the book al-Imamah Wa al-Tabsirah, (in this manner that) he has said: Sa‘d ibn Abdullah and Abdullah ibn Ja‘far al-Himyari narrated to us, they said: Ya‘qub ibn Yazid narrated to us, from Ahmad ibn Hilal—before he went astray—from Muhammad ibn Abi Umair, from ibn Udhaynah, from Zurarah, who said:
I said to Abu Abdullah—i.e., Ja‘far ibn Muhammad al-Sadiq—
: “Is it possible that the Imam passes away without leaving a child behind (as his successor)?” He said: “That is not possible.” I said: “What will happen (in that case)?” He said: “That is not possible unless Allah is angry with His creation, so He grants them no respite.”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: كَانَ أَحْمَدُ بْنُ هِلَالٍ مُتَّهَمًا فِي دِينِهِ، وَلَمْ يَكُنْ مُتَّهَمًا فِي رِوَايَتِهِ، وَزَعَمَ الطُّوسِيُّ أَنَّ طَائِفَتَهُ يَعْمَلُونَ بِمَا رَوَاهُ فِي حَالِ اسْتِقَامَتِهِ[2]، وَهَذِهِ رِوَايَةٌ رَوَاهَا فِي حَالِ اسْتِقَامَتِهِ، وَلَمْ يَنْفَرِدْ بِهَا، بَلْ تَابَعَهُ إِبْرَاهِيمُ بْنُ هَاشِمٍ:
Translation:
Mansoor 
said: Ahmad ibn Hilal was accused concerning his belief, but he was not accused concerning his narration. And al-Tusi believes that his sect (i.e., the Shias) acts on what he has narrated before going astray. And this is a narration that he has narrated before going astray. And yet he is not alone in narrating it; rather, Ibrahim ibn Hashim has narrated it alongside him:
Attestation No. 1
رَوَى مُحَمَّدُ بْنُ جَرِيرٍ الطَّبَرِيُّ [تبعد411ه] فِي «دَلَائِلِ الْإِمَامَةِ»[3] -وَهُوَ غَيْرُ صَاحِبِ التَّارِيخِ- قَالَ: أَخْبَرَنِي أَبُو الْحَسَنِ عَلِيُّ بْنُ هِبَةِ اللَّهِ، قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ زِيَادٍ الْهَمْدَانِيُّ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ، قَالَ -فَذَكَرَ مِثْلَهُ.
Translation:
Muhammad ibn Jarir al-Tabari [d. after 411 AH]—someone other than the owner of the book Tarikh—has narrated in the book Dala’il al-Imamah and said: Abu al-Hasan Ali ibn Hibatullah informed me, he said: Abu Ja‘far Muhammad ibn Ali ibn Husain narrated to us, he said: Ahmad ibn Ziyad al-Hamdani narrated to us, he said: Ali ibn Ibrahim ibn Hashim narrated to us, from his father, from Muhammad ibn Abi Umair, from Umar ibn Udhaynah, from Zurarah, who said—then he mentioned a similar Hadith.
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: هَذَا حَدِيثٌ فُتِنَ بِهِ بَعْضُ فِرَقِ الشِّيعَةِ، فَزَعَمُوا أَنَّ الْإِمَامَةَ بَطَلَتْ بَعْدَ إِمَامِهِمُ الْحَادِي عَشَرَ، فَارْتَفَعَتِ الْأَئِمَّةُ، وَلَيْسَ فِي زَمَانِنَا هَذَا إِمَامٌ وَلَا حُجَّةٌ فِي الْأَرْضِ، وَإِنَّمَا الْحُجَّةُ الْأَخْبَارُ الْوَارِدَةُ عَنِ النَّبِيِّ وَالْأَئِمَّةِ الْمُتَقَدِّمِينَ إِلَى أَنْ يَبْعَثَ اللَّهُ الْمَهْدِيَّ إِذَا شَاءَ، وَزَعَمُوا أَنَّ ذَلِكَ سَائِغٌ إِذَا غَضِبَ اللَّهُ عَلَى الْعِبَادِ بِمَعَاصِيهِمْ فَجَعَلَهُ عُقُوبَةً لَهُمْ -ذَكَرَهُمْ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُوسَى النَّوْبَخْتِيُّ [تبعد300ه] فِي «فِرَقِ الشِّيعَةِ»[4]- وَلَيْسَ كَمَا زَعَمُوا؛ لِأَنَّ قَوْلَ اللَّهِ تَعَالَى: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾[5] عَامٌّ لَا مُخَصِّصَ لَهُ فِي كِتَابِ اللَّهِ تَعَالَى، وَلَيْسَ قَوْلُهُ تَعَالَى: ﴿عَلَى فَتْرَةٍ مِنَ الرُّسُلِ﴾[6] مُخَصِّصًا لَهُ؛ لِأَنَّ الْخَلِيفَةَ أَعَمُّ مِنَ الرَّسُولِ، وَلَا رَيْبَ فِي أَنَّ هَذَا الْحَدِيثَ لَا يَقْدِرُ عَلَى تَخْصِيصِ كِتَابِ اللَّهِ تَعَالَى لَوْ كَانَتْ فِيهِ دَلَالَةٌ عَلَى مَا قَالُوا، وَالْحَقُّ أَنَّهُ لَا دَلَالَةَ فِيهِ عَلَى ذَلِكَ؛ لِأَنَّ الْمُرَادَ بِغَضَبِ اللَّهِ تَعَالَى فِيهِ الْعَذَابُ أَوِ السَّاعَةُ، كَمَا تَقَدَّمَ تَفْسِيرُهُ فِي الْأَحَادِيثِ السَّابِقَةِ حَيْثُ قَالَتْ: «لَوْ رُفِعَ الْإِمَامُ مِنَ الْأَرْضِ لَسَاخَتْ وَمَاجَتْ بِأَهْلِهَا كَمَا يَمُوجُ الْبَحْرُ بِأَهْلِهِ»، وَقَدْ جَاءَ بِصَرَاحَةٍ فِيمَا رُوِيَ عَنْ أَبِي جَعْفَرٍ وَابْنِهِ الصَّادِقِ عَلَيْهِمَا السَّلَامُ:
Translation:
Mansoor said: This is a Hadith that some Shia factions have been deceived by. So they have assumed that the Imamate has been suspended after their eleventh Imam, and the Imams have been removed, and—in our time—there is no Imam or proof on the Earth, and the proof is only the reports transmitted from the Prophet and the previous Imams—until Allah sends the Mahdi, whenever He wills. And they have assumed that this is permissible if Allah is angry with His servants because of their sins and has made it a punishment for them. Abu Muhammad Hasan ibn Musa al-Nawbakhti [d. after 300 AH] has mentioned this faction in Firaq al-Shi‘a. But their assumption is not correct; because the statement of Allah, where He has said: “I am the Appointer of a caliph on the Earth,” is general and there is no specifier for it in the Book of Allah. And His statement, where He has said: “After a period with no Prophets,” is not considered a specifier for it; because “caliph” is a broader term than “Prophet” (i.e., it includes the Prophet and the successors of the Prophet). And no doubt that this Hadith—if it indicates their assumption—cannot specify the Book of Allah. And the truth is that it does not indicate their assumption; because what is meant by Allah’s anger in it is punishment or the Day of Judgment; as its interpretation was stated in the previous Hadiths, where they said: “If the Imam is lifted from the Earth, it caves in and brings its inhabitants into turmoil, just as the sea brings its inhabitants into turmoil.” And in what has been narrated from Abu Ja‘far (al-Baqir) and his son Sadiq 
, it has been explicitly stated:
Attestation No. 2
رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ [ت381ه] فِي «عِلَلِ الشَّرَائِعِ»[7]، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الطَّالَقَانِيُّ، قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ يَحْيَى، قَالَ: حَدَّثَنَا الْمُغِيرَةُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا رَجَاءُ بْنُ سَلَمَةَ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عَلَيْهِ السَّلَامُ: لِأَيِّ شَيْءٍ يُحْتَاجُ إِلَى النَّبِيِّ وَالْإِمَامِ؟ فَقَالَ: «لِبَقَاءِ الْعَالَمِ عَلَى صَلَاحِهِ، وَذَلِكَ أَنَّ اللَّهَ عَزَّ وَجَلَّ يَرْفَعُ الْعَذَابَ عَنْ أَهْلِ الْأَرْضِ إِذَا كَانَ فِيهَا نَبِيٌّ أَوْ إِمَامٌ، قَالَ اللَّهُ عَزَّ وَجَلَّ: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾[8]، وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: ”النُّجُومُ أَمَانٌ لِأَهْلِ السَّمَاءِ، وَأَهْلُ بَيْتِي أَمَانٌ لِأَهْلِ الْأَرْضِ، فَإِذَا ذَهَبَتِ النُّجُومُ أَتَى أَهْلَ السَّمَاءِ مَا يَكْرَهُونَ، وَإِذَا ذَهَبَ أَهْلُ بَيْتِي أَتَى أَهْلَ الْأَرْضِ مَا يَكْرَهُونَ“، يَعْنِي بِأَهْلِ بَيْتِهِ الْأَئِمَّةَ الَّذِينَ قَرَنَ اللَّهُ عَزَّ وَجَلَّ طَاعَتَهُمْ بِطَاعَتِهِ فَقَالَ: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ﴾[9]».
Translation:
Muhammad ibn Ali ibn Babawayh [d. 381 AH] has narrated in the book Ilal al-Shara’i‘ and said: Muhammad ibn Ibrahim ibn Ishaq al-Talaqani narrated to us, he said: Abd al-Aziz ibn Yahya narrated to us, he said: Mughirah ibn Muhammad narrated to us, he said: Raja’ ibn Salamah narrated to us, from Amr ibn Shimr, from Jabir ibn Yazid al-Ju‘fi, who said: I said to Abu Ja‘far Muhammad ibn Ali al-Baqir : “Why is there a need for a Prophet and an Imam?” So he said: “For the world to remain in order. And that is because Allah, Exalted and Majestic, removes punishment from the inhabitants of the Earth whenever there is a Prophet or an Imam on it. Allah, Exalted and Majestic, has said: ‘Allah will never punish them while you are among them,’ and the Prophet 
has said: ‘The stars are a safeguard for the inhabitants of the sky, and my Ahl al-Bayt are a safeguard for the inhabitants of the Earth. So when the stars are gone, what the inhabitants of the sky dislike comes to them, and when my Ahl al-Bayt are gone, what the inhabitants of the Earth dislike comes to them.’ His intended meaning of his Ahl al-Bayt is Imams whose obedience Allah has linked to obedience to Himself, and He has said: ‘O you who believed! Obey Allah and obey the Prophet and those in authority from among you.’”
Attestation No. 3
وَرَوَى عَبَّادُ بْنُ يَعْقُوبَ الْعُصْفُرِيُّ [ت250ه][10]، عَنْ عَمْرِو بْنِ ثَابِتٍ، عَنْ أَبِيهِ، عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ، قَالَ: سَمِعْتُهُ يَقُولُ: «لَوْ بَقِيَتِ الْأَرْضُ يَوْمًا بِلَا إِمَامٍ مِنَّا، لَسَاخَتْ بِأَهْلِهَا، وَلَعَذَّبَهُمُ اللَّهُ بِأَشَدِّ عَذَابِهِ، ذَلِكَ أَنَّ اللَّهَ جَعَلَنَا حُجَّةً فِي أَرْضِهِ، وَأَمَانًا فِي الْأَرْضِ لِأَهْلِ الْأَرْضِ، لَنْ يَزَالُوا فِي أَمَانٍ أَنْ تَسِيخَ بِهِمُ الْأَرْضُ مَا دُمْنَا بَيْنَ أَظْهُرِهِمْ، فَإِذَا أَرَادَ اللَّهُ أَنْ يُهْلِكَهُمْ ثُمَّ لَا يُمْهِلَهُمْ وَلَا يُنْظِرَهُمْ، ذَهَبَ بِنَا مِنْ بَيْنِهِمْ، وَرَفَعَنَا إِلَيْهِ، ثُمَّ يَفْعَلُ اللَّهُ بِهِمْ مَا شَاءَ وَأَحَبَّ».
Translation:
Also, Abbad ibn Ya‘qub al-Usfuri [d. 250 AH] has narrated from Amr ibn Thabit, from his father, from Abu Ja‘far (al-Baqir) . He has said: I heard him say: “If the Earth remains even for a single day without an Imam from us (the Ahl al-Bayt), it swallows its inhabitants, and Allah surely punishes them with His most severe punishment; because Allah has made us proof on His Earth and a safeguard on the Earth for the inhabitants of the Earth. Therefore, they will always be safe from the Earth swallowing them as long as we are among them. So when Allah wills to destroy them and no longer grants them respite or opportunity, He takes us away from among them and raises us to Himself. Then Allah does to them whatever He wants and pleases.”
Attestation No. 4
وَرَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ [تنحو329ه] فِي «تَفْسِيرِهِ»[11]، قَالَ: حَدَّثَنِي أَبِي، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ أَبِي حَمْزَةَ -وَفِي رِوَايَةٍ أُخْرَى[12]: عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ جَلِيسٍ لَهُ، عَنْ أَبِي حَمْزَةَ- عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ تَعَالَى: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾[13] قَالَ: «فَيَفْنَى كُلُّ شَيْءٍ وَيَبْقَى الْوَجْهُ؟! اللَّهُ أَعْظَمُ مِنْ أَنْ يُوصَفَ، لَا وَلَكِنَّ مَعْنَاهُ كُلُّ شَيْءٍ هَالِكٌ إِلَّا دِينَهُ، وَنَحْنُ الْوَجْهُ الَّذِي يُؤْتَى اللَّهُ مِنْهُ، لَمْ نَزَلْ فِي عِبَادِهِ مَا دَامَ اللَّهُ لَهُ فِيهِمْ رَوِيَّةٌ، فَإِذَا لَمْ يَكُنْ لَهُ فِيهِمْ رَوِيَّةٌ رَفَعَنَا إِلَيْهِ، فَفَعَلَ بِنَا مَا أَحَبَّ»، قُلْتُ: جُعِلْتُ فِدَاكَ، وَمَا الرَّوِيَّةُ؟ قَالَ: «الْحَاجَةُ».
Translation:
Also, Ali ibn Ibrahim ibn Hashim [d. around 329 AH] has narrated in his Tafsir and said: My father narrated to me, from ibn Abi Umair, from Mansoor ibn Yunus, from Abu Hamzah—and in another narration, it has been stated: from Mansoor ibn Yunus, from his companion, from Abu Hamzah—from Abu Ja‘far (al-Baqir) that regarding the statement of Allah: “Everything perishes except His face,” he said: “Does everything perish except the face?! Allah is greater than to be described in this way. This is not the intended meaning; rather, everything perishes except His religion. And we are the embodiment of the face through which one can reach Allah. We will always be among His servants as long as He has a rawiyyah for them. Then, when He has no longer a rawiyyah for them, He takes us to Himself and does to us whatever He pleases.” I said: “May I be sacrificed for you, what is rawiyyah? He said: “Task.”
Attestation No. 5
وَرَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ [ت381ه] فِي «التَّوْحِيدِ»[14]، عَنْ أَبِيهِ، قَالَ: حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَلِيِّ بْنِ سَيْفٍ، عَنْ أَخِيهِ الْحُسَيْنِ بْنِ سَيْفٍ، عَنْ أَبِيهِ سَيْفِ بْنِ عَمِيرَةَ النَّخَعِيِّ، عَنْ خَيْثَمَةَ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ أَنَّهُ قَالَ فِي حَدِيثٍ: «نَحْنُ وَجْهُ اللَّهِ الَّذِي يُؤْتَى مِنْهُ، لَنْ نَزَالَ فِي عِبَادِهِ مَا دَامَتْ لِلَّهِ فِيهِمْ رَوِيَّةٌ»، قُلْتُ: وَمَا الرَّوِيَّةُ؟ قَالَ: «الْحَاجَةُ، فَإِذَا لَمْ يَكُنْ لِلَّهِ فِيهِمْ حَاجَةٌ رَفَعَنَا إِلَيْهِ وَصَنَعَ مَا أَحَبَّ».
Translation:
Also, Muhammad ibn Ali ibn Babawayah [d. 381 AH] has narrated in the book al-Tawhid, from his father, who said: Sa‘d ibn Abdullah narrated to us, from Ahmad ibn Muhammad ibn Isa, from Ali ibn Saif, from his brother Husain ibn Saif, from his father Saif ibn Amirah al-Nakha‘i, from Khaythamah, from Abu Abdullah (Ja‘far ibn Muhammad al-Sadiq) , who said in a Hadith: “We are (the embodiment of) Allah’s face through which one can reach Him. As long as Allah has a rawiyyah for His servants, we will be among them.” I said: “What is rawiyyah?” He said: “Task. So when Allah has no task for them, He takes us to Himself and then does whatever He pleases.”
Attestation No. 6
وَرَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ [ت381ه] فِي «كَمَالِ الدِّينِ وَتَمَامِ النِّعْمَةِ»[15]، قَالَ: حَدَّثَنَا أَبِي، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ دَاوُدَ، عَنْ فُضَيْلٍ الرَّسَّانِ، قَالَ: كَتَبَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ إِلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: «أَخْبِرْنَا مَا فَضْلُكُمْ أَهْلَ الْبَيْتِ؟» فَكَتَبَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: «إِنَّ الْكَوَاكِبَ جُعِلَتْ فِي السَّمَاءِ أَمَانًا لِأَهْلِ السَّمَاءِ، فَإِذَا ذَهَبَتْ نُجُومُ السَّمَاءِ جَاءَ أَهْلَ السَّمَاءِ مَا كَانُوا يُوعَدُونَ، وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: ”جُعِلَ أَهْلُ بَيْتِي أَمَانًا لِأُمَّتِي، فَإِذَا ذَهَبَ أَهْلُ بَيْتِي جَاءَ أُمَّتِي مَا كَانُوا يُوعَدُونَ“».
Translation:
Also, Muhammad ibn Ali ibn Babawayah [d. 381 AH] has narrated in the book Kamal al-Din Wa Tamam al-Ni‘mah and said: My father narrated to us, he said: Abdullah ibn Ja‘far al-Himyari narrated to us, from Ahmad ibn Muhammad ibn Isa, from Husain ibn Sa‘id, from Fadalah ibn Ayyub, from Dawud, from Fudayl al-Rassan, who said: Muhammad ibn Ibrahim wrote to Abu Abdullah (Ja‘far ibn Muhammad al-Sadiq) : “Inform us, what is the virtue of you, the Ahl al-Bayt?” So Abu Abdullah wrote to him in response: “The stars in the sky are a safeguard for the inhabitants of the sky. So when the stars of the sky are gone, what has been promised to the inhabitants of the sky comes to them. And the Messenger of Allah said: ‘My Ahl al-Bayt have been made a safeguard for my nation. So when my Ahl al-Bayt are gone, what has been promised to my nation comes to them.’”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: زَعَمَ بَعْضُ الْكَارِهِينَ لِمَا أَنْزَلَ اللَّهُ أَنَّ حَدِيثَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي أَنَّ أَهْلَ بَيْتِهِ هُمْ أَمَانٌ لِأَهْلِ الْأَرْضِ حَدِيثٌ مَوْضُوعٌ، وَلَيْسَ كَمَا زَعَمُوا، بَلْ هُوَ حَدِيثٌ صَحِيحٌ يُوَافِقُ الْقُرْآنَ وَالسُّنَّةَ، وَيُوَافِقُ الْعَقْلَ، كَمَا صَحَّحَهُ الْحَاكِمُ [ت405ه] فِي «الْمُسْتَدْرَكِ»[16]، وَالْمَوْضُوعُ حَدِيثٌ صَحَّحُوهُ لِيُعَارِضُوا بِهِ الْحَقَّ، وَفِيهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ: «أَصْحَابِي أَمَنَةٌ لِأُمَّتِي، فَإِذَا ذَهَبَ أَصْحَابِي أَتَى أُمَّتِي مَا يُوعَدُونَ»[17]، وَهُوَ حَدِيثٌ بَاطِلٌ يُخَالِفُ الْقُرْآنَ وَالسُّنَّةَ، وَيُخَالِفُ الْعَقْلَ؛ لِأَنَّهُ إِنْ أَرَادَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِـ«مَا يُوعَدُونَ» الْعَذَابَ أَوِ السَّاعَةَ فَلَمْ يَأْتِيَا أُمَّتَهُ إِذْ ذَهَبَ أَصْحَابُهُ، وَإِنْ أَرَادَ بِذَلِكَ الْإِخْتِلَافَ فَقَدْ أَتَاهُمْ وَأَصْحَابُهُ فِيهِمْ، بَلْ أَصْحَابُهُ أَسَّسُوا بُنْيَانَهُ بِاخْتِلَافِهِمْ فِيمَا بَيْنَهُمْ، وَمَا كَانَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَنْ يَقُولَ مَا لَيْسَ بِحَقٍّ، وَلَمْ يَقُلْهُ، وَالْحَدِيثُ رَوَاهُ أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى، وَهُوَ رَجُلُ سَوْءٍ يُبْغِضُ عَلِيًّا وَيُوَالِي أَعْدَاءَهُ، وَقَدْ شَهِدَ عَلَى حُجْرِ بْنِ عَدِيٍّ الْكِنْدِيِّ رَضِيَ اللَّهُ عَنْهُ بِأَمْرٍ مِنْ زِيَادِ بْنِ أَبِيهِ، وَالظَّنُّ أَنَّهُ حَرَّفَ الْحَدِيثَ بُغْضًا لِأَهْلِ الْبَيْتِ، وَالْجَاهِلُ مَنْ أَمِنَهُ عَلَى مِثْلِ هَذَا الْحَدِيثِ، وَالصَّحِيحُ مَا جَاءَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِي أَهْلِ بَيْتِهِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَطَهَّرَهُمْ تَطْهِيرًا، وَقَدْ جَاءَ مِنْ طَرِيقِ عَلِيٍّ وَجَابِرِ بْنِ عَبْدِ اللَّهِ وَسَلَمَةَ بْنِ الْأَكْوَعِ وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَأَبِي سَعِيدٍ الْخُدْرِيِّ وَأَبِي مُوسَى الْأَشْعَرِيِّ.
Translation:
Mansoor said: Some of those who dislike what Allah has revealed have assumed that the Hadith of the Prophet , which indicates his Ahl al-Bayt are a safeguard for the inhabitants of the Earth, is a fabricated Hadith. But it is not as they have assumed; rather, it is an authentic Hadith that agrees with the Quran and the Sunnah and agrees with the intellect. Likewise, Hakim (al-Nishaburi) [d. 405 AH] has considered it authentic in the book al-Mustadrak. Fabricated is the hadith that they have considered authentic to oppose the truth (i.e., this authentic Hadith) with it. And it has been stated in it that the Prophet said: “My companions are a safeguard for my nation. So when my companions are gone, what has been promised to my nation comes to them.” And this is a false hadith that contradicts the Quran and the Sunnah and contradicts the intellect; because if by “what has been promised to my nation” in it, the Prophet meant punishment or the Day of Judgment, neither of them came to his nation when his companions were gone—and if he meant discord by it, discord came to them when his companions were still among them; rather, his companions laid the foundation for it by differing among themselves. However, the Prophet cannot say something that is not true, and accordingly, he did not say it. Abu Burdah ibn Abu Musa narrated this hadith. And he was a bad man who was hostile to Ali and friends with his enemies. And—by order of Ziyad ibn Abih[18]—he testified against Hujr ibn Adi al-Kindi (may Allah be pleased with him). It is believed that he distorted the Hadith out of enmity toward the Ahl al-Bayt, and one who trusts him regarding such a hadith is a fool. The authentic is what has been reported from the Prophet regarding his Ahl al-Bayt, from whom Allah has removed all impurity and has made them completely pure. And it has been transmitted through Ali, Jabir ibn Abdullah, Salamah ibn al-Akwa‘, Abdullah ibn Abbas, Abu Sa‘id al-Khudri, and Abu Musa al-Ash‘ari[19].
