Hadith No. 23

“The Imam is called the Caliph of Allah on the earth because Allah has appointed him on the earth and he guides by the command of Allah.”

رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ [ت381ه‍] فِي «عِلَلِ الشَّرَائِعِ»[1]، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ -يَعْنِي مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ- عَلَيْهِ السَّلَامُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ:

إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَمَّا أَحَبَّ أَنْ يَخْلُقَ خَلْقًا بِيَدِهِ، وَذَلِكَ بَعْدَ مَا مَضَى مِنَ الْجِنِّ وَالنَّسْنَاسِ فِي الْأَرْضِ سَبْعَةَ آلَافِ سَنَةٍ، قَالَ: وَلَمَّا كَانَ مِنْ شَأْنِ اللَّهِ أَنْ يَخْلُقَ آدَمَ عَلَيْهِ السَّلَامُ لِلَّذِي أَرَادَ مِنَ التَّدْبِيرِ وَالتَّقْدِيرِ لِمَا هُوَ مُكَوِّنُهُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعِلْمِهِ لِمَا أَرَادَ مِنْ ذَلِكَ كُلِّهِ، كَشَطَ عَنْ أَطْبَاقِ السَّمَاوَاتِ، ثُمَّ قَالَ لِلْمَلَائِكَةِ: انْظُرُوا إِلَى أَهْلِ الْأَرْضِ مِنْ خَلْقِي مِنَ الْجِنِّ وَالنَّسْنَاسِ! فَلَمَّا رَأَوْا مَا يَعْمَلُونَ فِيهَا مِنَ الْمَعَاصِي وَسَفْكِ الدِّمَاءِ وَالْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ، عَظُمَ ذَلِكَ عَلَيْهِمْ وَغَضِبُوا لِلَّهِ وَأَسِفُوا عَلَى الْأَرْضِ وَلَمْ يَمْلِكُوا غَضَبَهُمْ أَنْ قَالُوا: يَا رَبِّ! أَنْتَ الْعَزِيزُ الْقَادِرُ الْجَبَّارُ الْقَاهِرُ الْعَظِيمُ الشَّأْنِ، وَهَذَا خَلْقُكَ الضَّعِيفُ الذَّلِيلُ فِي أَرْضِكَ، يَتَقَلَّبُونَ فِي قَبْضَتِكَ، وَيَعِيشُونَ بِرِزْقِكَ، وَيَسْتَمْتِعُونَ بِعَافِيَتِكَ، وَهُمْ يَعْصُونَكَ بِمِثْلِ هَذِهِ الذُّنُوبِ الْعِظَامِ، لَا تَأْسَفُ وَلَا تَغْضَبُ وَلَا تَنْتَقِمُ لِنَفْسِكَ لِمَا تَسْمَعُ مِنْهُمْ وَتَرَى، وَقَدْ عَظُمَ ذَلِكَ عَلَيْنَا وَأَكْبَرْنَاهُ فِيكَ! فَلَمَّا سَمِعَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ مِنَ الْمَلَائِكَةِ قَالَ: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾[2] لِي عَلَيْهِمْ، فَيَكُونُ حُجَّةً لِي عَلَيْهِمْ فِي أَرْضِي عَلَى خَلْقِي، فَقَالَتِ الْمَلَائِكَةُ: سُبْحَانَكَ ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ﴾[3]، وَقَالُوا: فَاجْعَلْهُ مِنَّا فَإِنَّا لَا نُفْسِدُ فِي الْأَرْضِ وَلَا نَسْفِكُ الدِّمَاءَ. قَالَ جَلَّ جَلَالُهُ: يَا مَلَائِكَتِي! ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾[4]، إِنِّي أُرِيدُ أَنْ أَخْلُقَ خَلْقًا بِيَدِي، أَجْعَلُ ذُرِّيَّتَهُ أَنْبِيَاءَ مُرْسَلِينَ وَعِبَادًا صَالِحِينَ وَأَئِمَّةً مُهْتَدِينَ، أَجْعَلُهُمْ خُلَفَائِي عَلَى خَلْقِي فِي أَرْضِي، يَنْهَوْنَهُمْ عَنِ الْمَعَاصِي وَيُنْذِرُونَهُمْ عَذَابِي وَيَهْدُونَهُمْ إِلَى طَاعَتِي وَيَسْلُكُونَ بِهِمْ طَرِيقَ سَبِيلِي وَأَجْعَلُهُمْ حُجَّةً لِي، عُذْرًا أَوْ نُذْرًا، وَأُبِينُ النَّسْنَاسَ مِنْ أَرْضِي فَأُطَهِّرُهَا مِنْهُمْ، وَأَنْقُلُ مَرَدَةَ الْجِنِّ الْعُصَاةَ عَنْ بَرِيَّتِي وَخَلْقِي وَخِيَرَتِي، وَأُسْكِنُهُمْ فِي الْهَوَاءِ وَفِي أَقْطَارِ الْأَرْضِ، لَا يُجَاوِرُونَ نَسْلَ خَلْقِي وَأَجْعَلُ بَيْنَ الْجِنِّ وَبَيْنَ خَلْقِي حِجَابًا، وَلَا يَرَى نَسْلُ خَلْقِيَ الْجِنَّ، وَلَا يُؤَانِسُونَهُمْ وَلَا يُخَالِطُونَهُمْ وَلَا يُجَالِسُونَهُمْ، فَمَنْ عَصَانِي مِنْ نَسْلِ خَلْقِيَ الَّذِينَ اصْطَفَيْتُهُمْ لِنَفْسِي، أَسْكَنْتُهُمْ مَسَاكِنَ الْعُصَاةِ وَأَوْرَدْتُهُمْ مَوَارِدَهُمْ وَلَا أُبَالِي. فَقَالَتِ الْمَلَائِكَةُ: يَا رَبَّنَا! افْعَلْ مَا شِئْتَ، ﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ﴾[5] -ثُمَّ ذَكَرَ الْحَدِيثَ بِطُولِهِ، وَقَالَ عَمْرٌو: أَخْبَرَنِي جَابِرٌ أَنَّ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: وَجَدْنَاهُ فِي كِتَابٍ مِنْ كُتُبِ عَلِيٍّ عَلَيْهِ السَّلَامُ.

Translation:

Muhammad ibn Ali ibn Bābawayh [Died in 381 AH] has narrated in the book of “Ilal al-Sharā’i”, (in this way that) has said: Muhammad ibn Hasan narrated to us, he said: Muhammad ibn Hasan al-Saffār narrated to us, from Ahmad ibn Muhammad ibn Isa, from Hasan ibn Mahbub, from ‘Amr ibn Abi al-Miqdām, from Jābir, from Abu Ja’far, meaning Muhammad ibn Ali al-Bāqir, peace be upon him that said: Amir al-Mu’minin peace be upon him said:

Indeed, when God the Blessed and the Exalted willed to create a creature with His own hands, and that was after seven thousand years had passed since the creation of jinn and nasnās on earth, so when God willed it to create Adam peace be upon him based on the management and commandment He had in the skies and earth and His knowledge about that which He intended from all of them, He removed the veil from the floors of skies and said to the Angels: Look at My creatures on earth from jinn and nasnās! So when the Angels saw the sins they were committing on earth and the shedding of blood and corruption in it unjustly, they found it burdensome and became incensed for God and could not control their anger, to the extent that they said: O Lord! You are the Honorable the Powerful the Most Omnipotent the Conqueror the Great, and these are your weak and miserable creatures on earth who move in Your fist and live with Your sustenance and enjoy Your blessing, while they disobey You with these great sins and You do not get incensed and do not get angry and do not take revenge for Yourself for what You see and hear, and this has been burdensome on us and we have considered it great toward You! So when God Almighty heard this from the Angels, He said: “I am the Appointer of a Caliph on earth” on My behalf for them so that he be My proof for them and for all My creatures on earth. Then the Angels said: Purified You are! “Do you put on it someone who commits corruption and sheds blood?! While we praise and sanctify You” and they said: Choose him from us; because we do not spread corruption or shed blood on earth. So God Almighty said: O My Angels! “I know that which you do not know”. I am willing to create a creature with My own hands and make his descendants as Prophets and righteous servants and guided Imams, and make them as My Caliphs over My creatures on My earth to deter them from sins and to warn them of My punishment and to guide them toward obedience to Me and to lead them to My way, and I make them as proofs for Myself from the aspect of ultimatum or warning, and I remove nasnās from My earth and cleanse My earth from its existence, and I separate the rebellious and disobedient jinns from My chosen creatures and place them in the air and around the earth so that they do not accompany the generation of what I create, and I place a veil between the jinns and My creatures and the generation of what I create will not see the jinns and will not become intimate with them and will not associate with and accompany them, so whoever from the generation of what I create and choose for Myself disobeys Me, I will place him in the place of the disobedient ones and I will make them suffer their fate and I have no fear. So the Angels said: O Lord! Do whatever you will, “we do not know other than that which You have taught us, indeed You are very Knowledgeable and Wise”. Then he has mentioned the continuation of the narration in detail and ‘Amr (ibn Abi al-Miqdām) has said: Jābir informed me that Abu Ja’far peace be upon him said: We have found this narration in one of the books of Ali peace be upon him.

Consideration

قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ رَجُلٌ مِنَ الشِّيعَةِ، وَهُوَ مَقْبُولٌ عِنْدَ أَصْحَابِهِ، وَقَدِ اخْتَلَفَ فِيهِ سَائِرُ النَّاسِ، وَالْمُعْتَمَدُ حَالُ الرَّجُلِ عِنْدَ أَصْحَابِهِ؛ لِأَنَّهُمْ أَعْرَفُ بِحَالِهِ، وَلَا حُجَّةَ فِي قَوْلِ سَائِرِ النَّاسِ إِذَا خَالَفَ قَوْلَ أَصْحَابِهِ؛ لِأَنَّهُمْ أَبْعَدُ مِنْهُ وَقَدْ يَقُولُونَ فِيهِ شَنَآنًا لِمَذْهَبِهِ، وَالشَّاهِدُ عَلَى ذَلِكَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ لِلْيَهُودِ: «أَيُّ رَجُلٍ فِيكُمْ عَبْدُ اللَّهِ بْنُ سَلَامٍ؟» فَقَالُوا: «خَيْرُنَا وَابْنُ خَيْرِنَا، وَسَيِّدُنَا وَابْنُ سَيِّدِنَا، وَعَالِمُنَا وَابْنُ عَالِمِنَا»، فَقَبِلَ قَوْلَهُمْ فِيهِ؛ لِأَنَّهُمْ كَانُوا أَصْحَابَهُ، ثُمَّ أَخْبَرَهُمْ بِأَنَّهُ قَدْ أَسْلَمَ، فَوَقَعُوا فِيهِ وَقَالُوا: «شَرُّنَا وَابْنُ شَرِّنَا»، فَلَمْ يَقْبَلْ قَوْلَهُمْ فِيهِ بَعْدَ أَنْ خَالَفُوهُ فِي الْمَذْهَبِ، وَلَوْ قُبِلَ قَوْلُ الْمُخَالِفِينَ فِي الْمَذْهَبِ لَمْ يَبْقَ مِنَ الْحَدِيثِ شَيْءٌ؛ لِأَنَّ كُلَّ طَائِفَةٍ يُسِيئُونَ الْقَوْلَ فِي الْأُخْرَى؛ كَمَا تَرَى الشِّيعَةَ لَا يُبَالُونَ بِمَا يَرْوِيهِ السُّنَّةُ إِلَّا مَا يَتَّخِذُونَهُ حُجَّةً عَلَيْهِمْ، وَتَرَى السُّنَّةَ لَا يَنْظُرُونَ فِيمَا يَرْوِيهِ الشِّيعَةُ إِلَّا تَعَجُّبًا وَاسْتِهْزَاءً، وَكِلَاهُمَا قَدْ ضَلَّ عَنْ سَوَاءِ السَّبِيلِ، وَلَكِنَّا نَأْخُذُ بِكُلِّ مَا يَرْوِيهِ الْمُسْلِمُونَ مُوَافِقًا لِكِتَابِ اللَّهِ إِذَا كَانُوا مِنَ الْمَعْرُوفِينَ بِالصِّدْقِ عِنْدَ أَصْحَابِهِمْ دُونَ تَعَصُّبٍ لِأَحَدٍ مِنَ الْمَذَاهِبِ، وَكَانَ جَابِرٌ الْجُعْفِيُّ مِنْ ثِقَاتِ الشِّيعَةِ، وَكَانَ لَا يَكْتُمُ مَذْهَبَهُ، فَتَرَكَ الْجُمْهُورُ حَدِيثَهُ لِمَذْهَبِهِ؛ كَمَا قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: «إِنَّمَا تَرَكَ النَّاسُ حَدِيثَ جَابِرٍ لِسُوءِ رَأْيِهِ»[6]، وَالشَّاهِدُ عَلَى ذَلِكَ مَا رَوَاهُ شِهَابٌ قَالَ: سَمِعْتُ ابْنَ عُيَيْنَةَ يَقُولُ: «تَرَكْتُ جَابِرَ الْجُعْفِيَّ وَمَا سَمِعْتُ مِنْهُ، قَالَ دَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَلِيًّا يُعَلِّمُهُ مَا يَعْلَمُهُ، ثُمَّ دَعَا عَلِيٌّ الْحَسَنَ فَعَلَّمَهُ مَا يَعْلَمُ، ثُمَّ دَعَا الْحَسَنُ الْحُسَيْنَ فَعَلَّمَهُ مَا يَعْلَمُ، حَتَّى بَلَغَ جَعْفَرَ بْنَ مُحَمَّدٍ، قَالَ: فَتَرَكْتُهُ لِذَلِكَ وَلَمْ أَسْمَعْ مِنْهُ»[7]، وَمَا رَوَاهُ الْحُمَيْدِيُّ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: «كَانَ النَّاسُ يَحْمِلُونَ عَنْ جَابِرٍ قَبْلَ أَنْ يُظْهِرَ مَا أَظْهَرَ، فَلَمَّا أَظْهَرَ مَا أَظْهَرَ اتَّهَمَهُ النَّاسُ فِي حَدِيثِهِ، وَتَرَكَهُ بَعْضُ النَّاسِ، فَقِيلَ لَهُ: وَمَا أَظْهَرَ؟ قَالَ: الْإِيمَانَ بِالرَّجْعَةِ»[8]؛ كَمَا تَرَكَهُ جَرِيرٌ فَقَالَ: «لَقِيتُ جَابِرَ بْنَ يَزِيدَ الْجُعْفِيَّ فَلَمْ أَكْتُبْ عَنْهُ؛ لِأَنَّهُ كَانَ يُؤْمِنُ بِالرَّجْعَةِ»[9]، وَقَالَ ابْنُ عَدِيٍّ: «لِجَابِرٍ حَدِيثٌ صَالِحٌ، وَقَدِ احْتَمَلَهُ النَّاسُ وَرَوَوْا عَنْهُ، وَعَامَّةُ مَا قَذَفُوهُ بِهِ أَنَّهُ كَانَ يُؤْمِنُ بِالرَّجْعَةِ، وَلَمْ يَتَخَلَّفْ أَحَدٌ فِي الرِّوَايَةِ عَنْهُ»[10]، وَوَثَّقَهُ قَوْمٌ مِنْ ثِقَاتِ النَّاسِ كَسُفْيَانَ الثَّوْرِيِّ وَوَكِيعِ بْنِ الْجَرَّاحِ، وَقَالَ سُفْيَانُ: «كَانَ جَابِرٌ وَرِعًا فِي الْحَدِيثِ، مَا رَأَيْتُ أَوْرَعَ فِي الْحَدِيثِ مِنْهُ»[11]، وَقَالَ وَكِيعٌ: «مَا شَكَكْتُمْ فِي شَيْءٍ فَلَا تَشُكُّوا أَنَّ جَابِرًا ثِقَةٌ»[12]، وَكَانَ شَرِيكُ بْنُ عَبْدِ اللَّهِ النَّخَعِيُّ يُسَمِّيهِ «الْعَدْلَ الرِّضَى»[13]، وَقَالَ فِيهِ شُعْبَةُ بْنُ الْحَجَّاجِ عَلَى تَشَدُّدِهِ: «صَدُوقٌ فِي الْحَدِيثِ»، وَكَانَ يَقُولُ: «لَا تَنْظُرُوا إِلَى هَؤُلَاءِ الْمَجَانِينِ الَّذِينَ يَقَعُونَ فِي جَابِرٍ»[14]، وَكَذَلِكَ الْقَوْلُ فِي عَمْرِو بْنِ ثَابِتٍ أَبِي الْمِقْدَامِ؛ كَمَا قَالَ عَبْدُ الْمَلِكِ: «سَأَلْتُ ابْنَ الْمُبَارَكِ قُلْتُ: عَمْرُو بْنُ ثَابِتٍ لِمَ تَرَكْتَ حَدِيثَهُ؟ قَالَ: كَانَ يَشْتُمُ السَّلَفَ، فَلِذَلِكَ تَرَكْتُ حَدِيثَهُ»[15]، وَقَالَ فِيهِ أَبُو دَاوُدَ: «رَافِضِيٌّ رَجُلُ سُوءٍ، وَلَكِنَّهُ كَانَ صَدُوقًا فِي الْحَدِيثِ»[16]، وَلَعَلَّكَ إِنْ سَأَلْتَ عَمْرَو بْنَ أَبِي الْمِقْدَامِ عَنْ أَبِي دَاوُدَ لَقَالَ فِيهِ: «نَاصِبِيٌّ رَجُلُ سُوءٍ، وَلَكِنَّهُ كَانَ صَدُوقًا فِي الْحَدِيثِ»!

ثُمَّ قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: أَمَّا «النَّسْنَاسُ» فَكَانَ خَلْقًا يُشْبِهُ الْإِنْسَانَ خَلَقَهُ اللَّهُ تَعَالَى فِي الْأَرْضِ قَبْلَ أَنْ يَخْلُقَ الْإِنْسَانَ، ثُمَّ أَهْلَكَهُ لَمَّا كَفَرَ وَظَلَمَ، وَقَدْ يَزْعُمُ الْكُفَّارُ أَنَّهُ كَانَ أَبًا لِآدَمَ، وَلَمْ يَكُنْ لِآدَمَ أَبٌ، ﴿وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ﴾[17]، وَأَمَّا قَوْلُ اللَّهِ تَعَالَى: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾ فَهُوَ أَدَلُّ دَلِيلٍ عَلَى أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ خَلِيفَةِ اللَّهِ تَعَالَى، لَكِنَّ الْقَوْمَ لَا يَتَدَبَّرُونَ الْقُرْآنَ!

Translation:

Mansoor may God protect him, said: Jābir ibn Yazid al-Ju’fi is a man from the Shia who is accepted by his companions (that is, people of his sect) and other people disagree about him, but the criterion is the condition of the person in the opinion of his companions; because they are more aware of his condition and the opinion of other people is not a proof when it contradicts the opinion of his companions; because they are farther away from him, and perhaps because they do not like his sect, they say bad things about him, and the evidence for it is the work of the Messenger of God peace and blessings of God be upon him and his family, who said to the Jews: “What kind of a man is Abdullah ibn Salām among you?” So they said: “He is our noble man and the son of our noble man and our master and the son of our master and our knowledgeable one and the son of our knowledgeable one”, so he accepted their words about him; because they were his companions, and then he informed them that he had become a Muslim, so they started to talk bad about him and said, “He is our worst man and the son of our the worst man”, but he did not accept their words about him after they opposed him in his sect[18], and if the words of opponents in sect are accepted, nothing of the narration remains; because every tribe says bad things about another tribe; as you can see the Shias do not pay attention to what the Sunnis narrate except for that which they use as a proof against them, and you see the Sunnis do not look at what the Shias narrate except with astonishment and mockery, and both have lost the middle of the way, but we accept everything that Muslims narrate in accordance with the Book of God, as long as they are known to their companions for their truthfulness, without being fanatical about any of the sects, and Jābir al-Ju’fi was a trustworthy Shia and did not hide his sect, so the community of Hadith abandoned him because of his sect; as Ahmad ibn Hanbal has said: “People have abandoned the narration of Jābir only because of the badness of his sect” and the evidence for it is that which Shahāb has narrated, has said: I heard ibn ‘Uyaynah say: “I abandoned Jābir al-Ju’fi and did not listen to him; because he used to say: The Messenger of God peace and blessings of God be upon him and his family, called Ali and taught him what he knew, and Ali called Hasan and taught him what he knew, and Hasan called Husain and taught him what he knew, and in this way until he reached Ja’far ibn Muhammad, so for this reason I abandoned him and did not listen to him” and what al-Humaydi has narrated, has said: Sufyān narrated to us, he said: “People used to take from Jābir before he expressed his belief, but when he expressed his belief, they accused him regarding his narration and some of them abandoned him, it was said: What belief did he express? He said: “Belief in Raj’at”; as Jarir abandoned him and said: “I saw Jābir ibn Yazid al-Ju’fi, but I did not write from him; because he believed in Raj’at” and ibn ‘Adi has said: “He has a good narration and people have accepted him and have narrated from him and the major thing of which they have accused him is that he believed in Raj’at, otherwise no one has abandoned narrating from him” and a group of trustworthy people have also considered him trustworthy; such as Sufyān al-Thawri and Waqi’ ibn al-Jarrāh, and Sufyan has said: “He was pious in narration, I did not see more pious than him in narration” and Waqi’ has said: “Whatever you doubt, do not doubt that Jābir is trustworthy” and Sharik ibn Abdullah al-Nakha’i called him “the favored just” and Shu’bah ibn al-Hajjāj, despite his strictness, said about him: “He was truthful in narration” and said: “Do not pay attention to these madmen who say bad things about Jābir” and the situation of ‘Amr ibn Thābit Abi al-Miqdām is the same; as Abd al-Malik has said: “I asked ibn al-Mubārak: Why did you abandon the narration of ‘Amr ibn Thābit? He said, He disrespected the predecessors, that is why I abandoned his narration” and Abu Dāwud has said about him: “He was a Rāfidhā and a bad man, but he was truthful in narration”, whereas perhaps if you had asked ‘Amr ibn Abi al-Miqdām about Abu Dāwud as well, he would have said: “He was Nāsibi and a bad man, but he was truthful in narration”!

Then Mansoor may God protect him, said: But “nasnās” was a human-like creature that God created on earth before He created the human and then destroyed it after it disbelieved and oppressed, and some infidels think that it was the father of Adam, whereas Adam had no father, “but those who are disbelievers attribute lie to God and most of them do not use the intellect” and but the word of God who has said: “I am the Appointer of a Caliph on earth” is the clearest reason on the earth does not remain empty of the Caliph of God Almighty, but people do not ponder on Quran!

Attestation No. 1

وَرَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329ه‍] فِي «الْكَافِي»[19]، قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، عَنِ الْحَسَنِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ -يَعْنِي مُوسَى بْنَ جَعْفَرٍ- عَلَيْهِ السَّلَامُ: أَلَا تَدُلُّنِي إِلَى مَنْ آخُذُ عَنْهُ دِينِي؟ فَقَالَ: «هَذَا ابْنِي عَلِيٌّ -يَعْنِي الرِّضَا-، إِنَّ أَبِي أَخَذَ بِيَدِي فَأَدْخَلَنِي إِلَى قَبْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَقَالَ: <يَا بُنَيَّ، إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا قَالَ قَوْلًا وَفَى بِهِ>».

Translation:

Also, Muhammad ibn Ya’qub al-Kulayni [Died in 329 AH] has narrated in the book of “al-Kāfi”, has said: Husain ibn Muhammad narrated to me, from Mu’allā ibn Muhammad, from Ahmad ibn Muhammad ibn Abdullah, from Hasan, from ibn Abi ‘Umayr, from Muhammad ibn Ishāq ibn ‘Ammār that said: I said to the first Abu al-Hasan, meaning Musa ibn Ja’far, peace be upon him: Will you not introduce someone to me from whom I take my religion (after you)? So he said: Here, my son Ali, that is Reza! My father took my hand and took me to the grave of the Messenger of God peace and blessings of God be upon him and his family, and said: My son! God Almighty has said: “I am the Appointer of a Caliph on earth” and God Almighty acts when He says something.

Attestation No. 2

وَرَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329ه‍] فِي «الْكَافِي»[20]، قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَبِي مَسْعُودٍ، عَنِ الْجَعْفَرِيِّ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ يَقُولُ: «الْأَئِمَّةُ خُلَفَاءُ اللَّهِ عَزَّ وَجَلَّ فِي أَرْضِهِ».

Translation:

Also, Muhammad ibn Ya’qub al-Kulayni [Died in 329 AH] has narrated in the book of “al-Kāfi”, has said: Husain ibn Muhammad al-Ash’ari narrated to me, from Mu’allā ibn Muhammad, from Ahmad ibn Muhammad, from Abu Mas’ud, from al-Ja’fari that said: I heard Abu al-Hasan al-Reza peace be upon him say: The Imams are the Caliphs of God on His earth.

Consideration

قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: إِنَّمَا يُقَالُ لِلْإِمَامِ «خَلِيفَةَ اللَّهِ فِي الْأَرْضِ» لِأَنَّ اللَّهَ هُوَ الَّذِي جَعَلَهُ فِي الْأَرْضِ وَأَنَّهُ يَهْدِي بِأَمْرِ اللَّهِ، وَهَذِهِ نِسْبَةٌ صَحِيحَةٌ، كَقَوْلِهِمْ: «رُوحُ اللَّهِ» وَ«بَيْتُ اللَّهِ» وَ«أَرْضُ اللَّهِ»، وَقَدْ وَرَدَ إِطْلَاقُهَا عَلَى آدَمَ عَلَيْهِ السَّلَامُ فِي حَدِيثِ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَثَبَتَ إِطْلَاقُهَا عَلَى الْمَهْدِيِّ فِي حَدِيثِ «الرَّايَاتِ»، وَلَكِنَّ الْجُهَّالَ مِنَ النَّاسِ يَزْعُمُونَ أَنَّهَا نِسْبِةٌ غَيْرُ صَحِيحَةٍ، وَقَدْ بَلَغَ مِنْ جَهْلِ بَعْضِهِمْ أَنَّهُ صَحَّحَ حَدِيثَ الرَّايَاتِ إِلَّا جُزْءًا مِنْهُ يَذْكُرُ «خَلِيفَةَ اللَّهِ الْمَهْدِيَّ»، وَقَدْ بَالَغَ أَجْهَلُهُمْ فِي مَنْعِهَا حَتَّى نَسَبَ قَائِلَهَا إِلَى الْفُجُورِ مُحْتَجًّا بِأَنَّهُ لَا يُسْتَخْلَفُ إِلَّا مَنْ يَغِيبُ أَوْ يَمُوتُ، وَاللَّهُ لَا يَغِيبُ وَلَا يَمُوتُ، وَبِأَنَّ رَجُلًا قَالَ لِأَبِي بَكْرٍ: «يَا خَلِيفَةَ اللَّهِ»، فَقَالَ: «لَسْتُ بِخَلِيفَةِ اللَّهِ»[21]، وَهَذَا جَهْلٌ عَظِيمٌ؛ لِأَنَّ نِسْبَةَ الْخَلِيفَةَ إِلَى اللَّهِ هِيَ نِسْبَةُ تَمْلِيكٍ وَتَعْظِيمٍ كَقَوْلِهِ تَعَالَى: ﴿رُوحِي﴾[22] وَ﴿بَيْتِي﴾[23] وَ﴿أَرْضِي﴾[24]، وَمَنْ لَا يَفْقَهُ هَذَا فَهُوَ مِنَ الْعِلْمِ بَعِيدٌ كَبُعْدِ الْمَغْرِبِ مِنَ الْمَشْرِقِ، وَإِنَّمَا مَنَعَ أَبُو بَكْرٍ مِنْ تَسْمِيَتِهِ بِذَلِكَ لِأَنَّهُ لَمْ يَكُنْ خَلِيفَةَ اللَّهِ؛ إِذْ لَمْ يَجْعَلْهُ اللَّهُ، وَلَكِنْ جَعَلَهُ النَّاسُ، وَكَذَلِكَ عُمَرُ إِذْ قَالَ لَهُ رَجُلٌ: «يَا خَلِيفَةَ اللَّهِ»، فَقَالَ: «خَالَفَ اللَّهُ بِكَ!» فَقَالَ الرَّجُلُ: «جَعَلَنِي اللَّهُ فِدَاءَكَ!» فَقَالَ عُمَرُ: «إِذًا يُهِينُكَ اللَّهُ!»[25] وَإِنَّمَا كَرِهَ ذَلِكَ لِأَنَّ اللَّهَ لَمْ يَجْعَلْهُ خَلِيفَةً، وَلَكِنْ جَعَلَهُ أَبُو بَكْرٍ بِرَأْيٍ مِنْهُ، وَلَا يَجُوزُ تَسْمِيَةُ مَنْ هَذِهِ حَالُهُ بِـ«خَلِيفَةِ اللَّهِ»، وَمَنْ سَمَّاهُ بِذَلِكَ فَقَدِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ؛ كَمَا رُوِيَ أَنَّ رَجُلًا نَادَى عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فَقَالَ: «يَا خَلِيفَة اللَّهِ فِي الْأَرْضِ!» فَقَالَ لَهُ عُمَرُ: «مَهْ! إِنِّي لَمَّا وُلِدْتُ اخْتَارَ لِي أَهْلِي اسْمًا فَسَمَّوْنِي عُمَرَ، فَلَوْ نَادَيْتَنِي يَا عُمَرُ أَجَبْتُكَ، فَلَمَّا كَبُرْتُ اخْتَرْتُ لِنَفْسِي الْكُنَى، فَكَنَّيْتُ بِأَبِي حَفْصٍ، فَلَوْ نَادَيْتَنِي يَا أَبَا حَفْصٍ أَجَبْتُكَ، فَلَمَّا وَلَّيْتُمُونِي أُمُورَكُمْ سَمَّيْتُمُونِي أَمِيرَ الْمُؤْمِنِينَ، فَلَوْ نَادَيْتَنِي يَا أَمِيرَ الْمُؤمِنِينَ أَجَبْتُكَ، وَأَمَّا خَلِيفَةُ اللَّهِ فِي الْأَرْضِ فَلَسْتُ كَذَلِكَ، وَلَكِنَّ خُلَفَاءَ اللَّهِ فِي الْأَرْضِ دَاوُدُ النَّبِيُّ عَلَيْهِ السَّلَامُ وَشِبْهُهُ، قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: ﴿يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾[26]»[27]، وَكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَقِيهَ بَنِي أُمَيَّةَ، وَرُوِيَ عَنِ الْحَسَنِ أَنَّهُ كَانَ إِذَا تَلَا: ﴿وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ﴾[28] يَقُولُ: «هَذَا حَبِيبُ اللَّهِ، هَذَا وَلِيُّ اللَّهِ، هَذَا صَفْوَةُ اللَّهِ، هَذَا خِيرَةُ اللَّهِ، هَذَا أَحَبُّ أَهْلِ الْأَرْضِ إِلَى اللَّهِ، أَجَابَ اللَّهَ فِي دَعْوَتِهِ، وَدَعَا النَّاسَ إِلَى مَا أَجَابَ اللَّهَ فِيهِ مِنْ دَعْوَتِهِ، وَعَمِلَ صَالِحًا فِي إِجَابَتِهِ، وَقَالَ: إِنَّنِي مِنَ الْمُسْلِمِينَ لِرَبِّهِ، فَهَذَا خَلِيفَةُ اللَّهِ»، وَإِنَّمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لِلْمَهْدِيِّ «خَلِيفَةَ اللَّهِ» لِأَنَّهُ خَلِيفَةٌ جَعَلَهُ اللَّهُ فِي الْأَرْضِ وَأَنَّهُ يَهْدِي بِأَمْرِ اللَّهِ عَلَى مِثَالِ دَاوُدَ عَلَيْهِ السَّلَامُ، وَوَرَدَ إِطْلَاقُهَا عَلَى إِمَامِ الْهُدَى فِي حَدِيثِ حُذَيْفَةَ.

Translation:

Mansoor may God protect him, said: The Imam is called “the Caliph of God on earth” from this aspect that God has placed him on earth and he leads by the command of God, and this is a correct attribution, like the words of those who say: “The soul of God” and “the House of God” and “the earth of God”, and its application to Adam peace be upon him has been mentioned in the narration of Abu Sa’id al-Khudri[29] and its application to Mahdi in the narration of “al-Rāyāt” is proved[30], But the ignorant people think that it is not a correct attribution and the ignorance of some of them has reached a point where they have considered the narration of al-Rāyāt to be correct except for the part that mentions “the Caliph of God Mahdi”, and the most ignorant of them have exaggerated so much in opposing this attribution that have considered the one who says it as a sinner; with this reasoning that only a person can have a caliph who disappears or dies, but God does not disappear and does not die, and (with this reasoning that) someone said to Abu Bakr: “O caliph of God” then Abu Bakr said: “I am not the caliph of God”, whereas this speech is a great ignorance; because attribution of Caliph to God is the attribution of ownership and respect; like the word of God who has said: “My soul” and “My House” and “My earth”, and whoever does not understand this is far from knowledge, like the distance of the west from the east, and Abu Bakr forbade its application to himself because he was not the Caliph of God; because God had not appointed him, but people had appointed him, and likewise ‘Umar, when a man said to him: “O caliph of God”, then ‘Umar said: “May God replace you”! Then the man said: “May God make me your sacrifice”, then ‘Umar said: “In this case, He has humiliated you”! He also hated it because God had not appointed him as the Caliph, but Abu Bakr had appointed him as the Caliph by his own opinion, and whoever has such a state should not be called “the Caliph of God” and whoever calls him that, has attributed lie to God; as it has been narrated that a man called ‘Umar ibn Abd al-‘Aziz and said: “O caliph of God on earth”! So ‘Umar said to him: “Come on! When I was born, my family chose a name for me and called me ‘Umar, so if you call me ‘Umar, I will answer you. Then, when I grew up, I chose a kunya[31] for myself and called myself Abu Hafs, so if you call me Abu Hafs, I will answer as well. Then, when you entrusted me with the reins of your affairs, you called me Amir al-Mu’minin, so if you call me Amir al-Mu’minin, I will answer as well, but I am not the Caliph of God on earth, rather the Caliph of God on the earth is Prophet Dāwud peace be upon him and the likes of him; as God the Blessed the Exalted has said: ‘O Dāwud! We appointed you as a Caliph on earth’” and ‘Umar ibn Abd al-‘Aziz was the jurist of the Umayyads, and it has also been narrated from Hasan (al-Basri) that whenever he recited this verse: “And who says better than the one who invites toward God and does righteous deed and says that I am from Muslims”, he would say: “He is the beloved of God, he is the guardian of God, he is the chosen one of God, he is the most beloved one of the inhabitants of earth in the opinion of God, he himself has answered the invitation of God and has called people to answer the invitation he has answered, and then he has done the righteous deed and has said that I am from Muslims for God, so this is the very Caliph of God” and the Messenger of God peace and blessings of God be upon him and his family, has called Mahdi “the Caliph of God” because God has appointed him as a Caliph on earth, and he leads by the command of God like Dāwud peace be upon him, and in the narration of Hudayfah it has been applied to the Imam of guidance.

Attestation No. 3

وَرَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329ه‍] فِي «الْكَافِي»[32]، قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ جَلَّ جَلَالُهُ: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾[33]، قَالَ: «هُمُ الْأَئِمَّةُ».

Translation:

Also, Muhammad ibn Ya’qub al-Kulayni [Died in 329 AH] has narrated in the book of “al-Kāfi”, has said: Husain ibn Muhammad narrated to me, from Mu’allā ibn Muhammad, from Washshā, from Abdullah ibn Sinan that said: I asked Abu Abdullah, meaning Ja’far ibn Muhammad al-Sādiq, peace be upon him about the words of God Almighty that says: “God promises those of you who believed in and did righteous deeds that He surely makes them the Caliphs on earth, as He made those who were before them the Caliphs”, so he said: They are the Imams.

Consideration

قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: أَرَادَ الْأَئِمَّةَ مِنْ أَهْلِ الْبَيْتِ؛ لِأَنَّهُمْ خَيْرُ مَنْ آمَنَ وَعَمِلَ الصَّالِحَاتِ؛ كَمَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: «مَا أَنْزَلَ اللَّهُ آيَةً فِيهَا ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾ إِلَّا وَعَلِيٌّ رَأْسُهَا وَأَمِيرُهَا»[34]، قَالَ أَبُو نُعَيْمٍ: «لَمْ نَكْتُبْهُ مَرْفُوعًا إِلَّا مِنْ حَدِيثِ ابْنِ أَبِي خَيْثَمَةَ، وَالنَّاسُ رَوَوْهُ مَوْقُوفًا»[35]، وَيُؤَيِّدُ هَذَا:

مَا رَوَاهُ فُرَاتُ بْنُ إِبْرَاهِيمَ الْكُوفِيُّ فِي «تَفْسِيرِهِ»[36]، قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ بِشْرَوَيْهِ الْقَطَّانُ، قَالَ: حَدَّثَنَا حُرَيْثُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْحَكَمِ بْنِ أَبَانَ، عَنْ أَبِيهِ، عَنِ السُّدِّيِّ، عَنِ ابْنِ عَبَّاسٍ، فِي قَوْلِ اللَّهِ تَعَالَى: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ﴾ إِلَى آخِرِ الْآيَةِ، قَالَ: «نَزَلَتْ فِي آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ».

وَمَا رَوَاهُ فُرَاتُ بْنُ إِبْرَاهِيمَ الْكُوفِيُّ فِي «تَفْسِيرِهِ»[37]، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُوسَى، قَالَ: حَدَّثَنَا مُخَوَّلٌ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنِ الْأَسْوَدِ، عَنِ الْقَاسِمِ بْنِ عَوْفٍ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ يَقُولُ: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ﴾ إِلَى آخِرِ الْآيَةِ، قَالَ: «هِيَ لَنَا أَهْلَ الْبَيْتِ».

وَمَا رَوَاهُ ابْنُ أَبِي حَاتَمٍ الرَّازِيُّ فِي «تَفْسِيرِهِ»[38]، قَالَ: ذُكِرَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى، أَنْبَأَ فُضَيْلُ بْنُ مَرْزُوقٍ، عَنْ عَطِيَّةٍ فِي قَوْلِهِ: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ﴾ قَالَ: «أَهْلُ بَيْتٍ هَاهُنَا» وَأَشَارَ بِيَدِهِ إِلَى الْقِبْلَةِ.

قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: كَانَ عَطِيَّةُ بْنُ سَعْدٍ الْعَوْفِيُّ [ت111هـ] رَجُلًا مِنَ الشِّيعَةِ، وَالظَّاهِرُ أَنَّهُ ذَكَرَ أَهْلَ الْبَيْتِ، وَالْعَجَبُ مِنْ فُضَيْلِ بْنِ مَرْزُوقٍ إِذْ لَمْ يَفْقَهْ مَا قَالَ الرَّجُلُ، وَالْفِقْهُ مِنْ عِنْدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَيَمْنَعُهُ مَنْ يَشَاءُ؛ كَمَا آتَاهُ ابْنَ شَهْرآشُوبَ [ت588هـ] إِذْ قَالَ: «قَالَ اللَّهُ تَعَالَى: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ وَقَدْ أَخْبَرَنَا بِأَنَّهُمْ كَانُوا اثْنَيْ عَشَرَ قَوْلُهُ: ﴿وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا﴾[39]، فَيَجِبُ أَنْ يَكُونَ عَدَدُ خُلَفَائِنَا كَذَلِكَ؛ لِأَنَّهُ تَعَالَى شَبَّهَهُمْ بِهِمْ بِكَافِ التَّشْبِيهِ وَلَا شُبْهَةَ أَنَّ النُّقَبَاءَ هُمُ الْخُلَفَاءُ»[40].

Translation:

Mansoor may God protect him, said: He means the Imams of the Ahl al-Bayt; because they are the best of those who believed in and did righteous deeds; as it has been narrated from ibn ‘Abbas that the Messenger of God peace and blessings of God be upon him and his family, said: “God has not sent down any verse in which there is ‘O you who believed’, unless Ali is its head and its leader”. Abu Na’im has said: We have not written this in the form of Marfu’[41] except through ibn Abi Khaythamah, and people have narrated it in the form of Mowquf[42], and what confirms it is:

Furāt ibn Ibrāhim al-Kufi has narrated in his “Tafsir”, has said: Ja’far ibn Muhammad ibn Bishrawayah al-Qattān narrated to me, he said: Hurayth ibn Muhammad narrated to us, he said: Ibrāhim ibn Hakam ibn Abān narrated to us, from his father , from al-Suddi, from ibn Abbas that said: The word of God Almighty who has said: “God promises those of you who believed in and did righteous deeds that He surely makes them the Caliphs on earth”, has been revealed about the family of Muhammad peace be upon him and his family.

Also, that which Furāt ibn Ibrāhim al-Kufi has narrated in his “Tafsir”, has said: Ahmad ibn Musa narrated to us, he said: Mukhawwal narrated to us, he said: Abd al-Rahmān ibn Aswad narrated to us, from Qāsim ibn ‘Awf that said: I heard Abdullah ibn Muhammad (ibn Hanafiyyah) say: “God promises those of you who believed in and did righteous deeds” to the end of the verse is for us Ahl al-Bayt.

Also, that which ibn Abi Hātam al-Rāzi has narrated in his “Tafsir”, has said: It has been quoted from ‘Ubaydullah ibn Musa that he said: Fudhayl ibn Marzuq informed us, from ‘Atiyyah that about the verse “God promises those of you who believed in and did righteous deeds that He surely makes them the Caliphs on earth” he said: They are an Ahl al-Bayt in here, and he pointed at the Qiblah with his hand.

Mansoor may God protect him, said: ‘Atiyyah ibn Sa’d al-‘Awfi [Died in 111 AH] was a Shia man, and it seems that he has mentioned the Ahl al-Bayt, and the wonder is from Fudhayl ibn Marzuq who has not understood his words! Undoubtedly, jurisprudence is from God and He gives it to whomever He wills and withholds it from whomever He wills; as He has given it to ibn Shahrāshub [Died in 588 AH] when he has said: “God Almighty has said: ‘God promises those of you who believed in and did righteous deeds that He surely makes them the Caliphs on earth, as He made those who were before them the Caliphs’, while in the verse ‘We appointed twelve leaders from them’ He has informed us that the Caliphs before them were twelve people, so it is necessary that our Caliphs be twelve people as well; because God Almighty has likened them to one another with the likening letter Kāf[43], and there is no doubt that leader is the very Caliph”[44].