* Imam al-Sadiq (a.s.) explained this truth in these words: "I heard the traditions I communicate to you from my father. My father heard them from my grandfather. My grandfather heard them from his father. His father heard them from Ali bin Abi-Talib. Ali bin Abi-Talib heard them from the Apostle of Allah. And what traditions the Apostle of Allah had conveyed are the exact words of Allah, the Almighty and Most High."[7]

* Nor had you anybody like his son, Ja'far (Imam al-Sadiq) whose grandmother is a bondsmaid. He is better than you..."[9] Isma'il bin Ali bin Abdullah bin Abbas is reported to have said:
"One day I called on Abu-Ja'far al-Mansoor. Tears were coursing down his beard. He said to me: 'Have you heard of what happened to your family?' 'And what is that, O commander of the faithful, I queried? Their chief, the scholar and the best of the remaining pious among them has passed away. And who is that, commander of the faithful' I queried?'. 'Ja'far bin Muhammad, he said."[10] And so we understand from history documents how great the political and social position of the Imam was. He stood on the top of the social hierarchy and was the central force and the magnet of his era. Surely, one who learns the Qur'an,
teaches it and practices according to it,
I will guide and lead him to paradise". From: Anecdotes of the Pious Ones, # 45, V. 1

* Malik bin Ans, who was a famous scholar in Madinah, went to Hajj with Imam Sadiq (as) [1]. They arrived in Miqat, and got ready to put on the Ihram, and saying the Dhikr of Talbyya (We say yes to your call our Lord). Others said this prayer in their own common ways. Malik bin Ans noted that Imam (as) was in a different state. Every time that he (as) was about to say these words, his voice would crash in his throat, and lose control of his limbs such that he would be on the verge of falling off his ride.

* Malik approached the Imam (as) and said: "O son of the Prophet of Allah! You must say this Dikhr, no matter what your condition." The Imam (as) said: "O son of Abi 'Amir! How could I have the courage to say Labbaik? Saying Labbaik means that: My Lord, I am hurrying to what you are calling me towards, and I am always ready. With what confidence should I enact this boldness against my Lord, and call myself an ever ready servant? And what shall I do if the response from Him (swt) is La Labbaik (and we don't accept of you)? [2]

* Malik used to visit Imam Ja'fa Sadiq (as) quite frequently, and happens to be one of those who has narrated from him (as). Bihar's volume 11, page 109 reports from a number of books such as Khisal, 'Ilal ush Sharay', Suddooq, that Imam (as) was kind to Malik. He (as) would tell him that: "I like you." Malik used to be very happy whenever the Imam (as) was affectionate towards him. Malik is reported to have said: "I used to visit Imam Sadiq (as) for a time. I would find him praying, fasting, or reciting Qur'an. No ear has heard, no eye has witnessed, and no mind has imagined better than Ja'fa ibn-e Muhammad in knowledge, piety, and worship." (The book of Al Imam al Sadiq) It is also Malik who is reported to have said: "He was one of the best of his time, who feared Allah (swt), and knew a great deal of Hadith. He was pleasant and had an excellent character. Being in his presence was a blessing. Whenever he heard the name of the Prophet of Allah (swt), he would be awe stricken, and his state would change." [2] Bihar al Anwar, V. 11, p. 109

* During the days of scarcity, when people tried to hoard food and other goods, Imam asked his household manager Trenchab, “ The price of corn is rising day by day. How much corn is there in our warehouse," Trenchab replied that the Imam should not worry as there was a large quantity of corn in store. The Imam replied, “ Give it away to the poor and let us face the situation along with others.” Then he ordered that pure white wheat flour should not be used in his kitchen, and should be mixed with equal quantity’s of oat flour. “ We must share misfortune with the needy and the poor as long as it takes."

* Ibn Khalikan relates a story about an anecdote that the Imam Ja’afar Sadiq (AS) had with his contemporary jurist of Kufa. The Imam asked, “ What would you say is the proper fine for one who breaks the front molars (Rubaiyat) of a deer”? Abu Hanifa answered, O’son of the Apostle of God I do not know the answer. To this the Imam replied, “ Can you then pretend to learning and scholarship when you do not know that a deer has no front molars, but only the incisors" (Thanaya).

* Good is from God and evil is from the deeds of men, “ whereas I say that men have no choice but both good and evil are from God.

* In the final judgment the devil suffers in the fire,” whereas I say that the fire will not burn him, in so much as the same material will not injure itself (the Devil being from fire) “

*  It is impossible to see God in this world or the next, whereas I say that anyone who has existence may be seen, if not in this world, then in the next”. At this point Shaikh Buhlul who was one of Imam’s companions, but pretended to be a simple minded person, picked up a clod of earth and hit Abu Hanifa on the head, declaring as he made the hasty exit, that all three points are refuted. Abu Hanifa made a complaint about him to the caliph who called Buhlul before him and asked him, why did you throw the clod of earth at Abu Hanifa. He answered, “I did not throw it”. Abu Hanifa protested, “you did throw it” . But Buhlul replied, “ you yourself have maintained that evil is from God that men have no choice, so why do you blame me? And you have also said that the same material will not injure itself. The devil is from fire and fire of hell would not hurt him. Accordingly you are from dust of the earth, tell me how it could injure you? You have also claimed that you can see God as a proof of his existence. Show me the pain you are complaining about that exists in your head ?"
Abu Hanifa had no answer to that and he eventually agreed to what Imam Ja’afar Sadiq (AS) taught about these things.

* Nevertheless Abu Hanifa was highly respected by those friends of Ahlulbayt for they heartily endorsed a remark made by Abu Hanifa concerning Mansur and all such oppressors whether of the Banu Umayya or Banu Abbas. Abu Hanifa eloquently declared that if such men would build a Masjid and command him to the simple task of counting the bricks, he would not do it, “for they are dissolute (Fasiq) and the dissolute are not worthy of the authority of leadership (Majlisi,Tarikhul Aiemma). Ultimately Mansur heard this remark and cast Abu Hanifa into prison where he remained until his death. Abu Hanifa’s remarks were based on the Verse in the Qur'an (Surah II,V 118) where God said to Abraham,” I am about to make thee an Imam to mankind”, and Abraham asked, “of my offspring also”, but God answered, “My covenant embraceth not the idolaters”. On the question of the freedom of will (Irada) which was much under discussion at the time, the Imam taught, “that God has decreed some things for us and He has likewise decreed some things through our agency, What He decreed for us or on our behalf He has concealed from us, but what He has decreed through our agency He has revealed to us. We are not concerned, therefore, so much with what he has decreed for us, as we are with what he has decreed through our agency.”

* As to the question of the power (Qadr) of directing one’s own actions, the Imam took a middle position, which is neither compulsion (Jabr) nor committing (Tafviz) the choice to ourselves. He was accustomed to say in prayer,”O’ God, thine is the praise that I give thee, and to thee is the excuse if I sin against thee. There is no work of merit on my own behalf, or on behalf of another, and in evil there is no excuse for me or for another”.

* Yakubi in his Tarikh remarks in regard to Imam Ja’afar Sadiq (AS) that , “it was customary for scholars who related anything from him to say 'the learned one informed us'.” When we recall that Malik ibn Anas (94-179) the author of Mawatta was a contemporary of the Imam Ja’afar Sadiq (AS), at least a century before the time of Bukhari and Muslim, it is significant to find that it is the Imam Ja’afar Sadiq(AS) who is credited with stating what came to be regarded as the most significant and important principle to observe in judging traditions: “What is in agreement with the Book of God, accept it, and whatever is contrary, reject it”.

* Yakubi also relates another saying of the Imam as follows; "There are two friends, and whoever follows them will enter paradise”, Some one asked, “ Who are they?” He said, “The acceptance of that which you dislike when God likes it, and the rejection of that which you like when God dislikes it.”

* He had worn a signet ring with the inscription,“ God is my master and my defence from His creation.”

* It was a dark, cold night. Imam Sadiq (P.B.U.H.) was walking along carrying a heavy sack. "Where is Imam Sadiq going with this heavy sack?" I said to myself. "In this dark night perhaps he will find himself in danger. It is best for me to walk along with him and guard him."
I walked quietly along behind Imam Sadiq(P.B.U.H.), but I couldn't think where he was going or what he was carrying. We walked through a few lanes, and then I heard a noise. It
sounded as if Imam's sack had fallen to the ground. I heard Imam's voice as he prayed, "0 Lord, help me this dark night to find what I have lost."
I went closer to the Imam and could just see that the sack which he had been carrying on his back was lying on the ground. Imam was trying with his hands to gather all its contents. I came up to the Imam and greeted him. The Imam returned my greeting and. recognizing my voice, asked me, "Is it you. Mu'alla?"
"Yes, O son of the Prophet" I replied. "Will you let me help you?"
* The Imam had been carrying loaves of bread and
packets of food, and I helped him gather them and put them back in the sack. When the sack was full I asked him if he would allow me to carry it for him.
"No", he said. "it is more fitting for me to carry it. My grandfather the Prophet used to say that whoever doesn't think about the needs of the Muslims is not a Muslim, and that whoever sleeps at night with a full stomach while his neighbors are hungry is not a Muslim." Together we walked along until we came to the lodge of "Bani Sa'idah" where many poor people were living. Imam put his load on the ground and, quietly, without awakening anyone, began to distribute the food he had brought. He put the share of each person by the side of his head, and, without any one knowing who it was from, we quietly left.
God tells us in the Quran:
"Give to the poor and distribute from what We have provided you and render them needless, before the Day of Resurrection when you will be sorry for your hoarding of wealth. and you will be faced with a severe chastisement."

* Imam Ja'far as-Sadiq (A.S.) was sadly touched by those events. When once the descendants of Imam Hasan ibn 'Ali (A.S.) were all fettered, shackled and banished from Madina, he watched their agony with a saddened heart from the roof top of his house. With flooded eyes he was heard saying: "OH! Medina is no more a sanctuary or a place of peace.." Then he expressed his sorrow for the inactive descendants of the Ansar thus:
"The early Madenites (Ansar) had invited the Holy Prophet to Madina under the oath that they would protect him and his descendants just as they would protect there own kith and kin. But today the descendants of those very Ansar act as silent onlookers and none stands up to protect the Prophet's offspring".
Having said those words, he returned to his house and fell ill, unable to move from bed for twenty days.

* No one thought that this friendship would ever end. They were always seen together. One of them was not even personally known to the people. They called him 'the friend of ..."
Yes, he was a friend of Imam Ja'far Sadiq (a.s.). One day, they entered a show market together. They entered as friends, but by the time they were out of the market, their relations had been permanently severed.
It so happened that Imam's friend was accompanied by his servant also. While Imam and he were advancing, the servant leisurely walked behind, looking at the shops and talking to his acquaintance. His master glanced behind him to find him, but there was no trace of him in sight. And finally he appeared.
The master had been provoked and as the servant appeared, he blurted an abuse. He abused the servant's mother before inquiring where he had been for so long.
Just as those words came out of his mouth, Imam Ja'far Sadiq (a.s.) regarded his friend with anger and loudly said: "Glory be to Allah! You have abused his mother, attributing to her an ignoble act. I thought you were a man of piety and God-fearing. It seems you have no semblance of any taqwa."
The friend said: "O Son of the Prophet! This servant is from Sind and so is his mother. You know very well that she was not even a Muslim and therefore if I attributed something ignoble to her, it would be appropriate."

* Imam (a.s.) said: "I know she was a non-Muslim. But every religion has its own laws and rules. If a non-Muslim marries according to the laws of his or her religion, no fornication is committed. Nor are the offspring's illegitimate."

* And then the Imam said: "This is the end of our friendship." No one ever saw them together again. Reference: Pearls of Wisdom. A String of Incidents in the History of Islam. The World Federation of Khoja Shia Ithna-Asheri Muslim Communities. Page 46.

* [Muhammad b. Abi Umayr reported on the authority of Hisham b. Salim on the authority of Abu Abd Allah, Jafar' b. Muhammad, peace be on them, who said:]'When my father was near to death he said: "Jafar I give testamentary enjoinment to you (to treat) my followers well."

* "May I be your ransom," I replied, "by God, I will make them (know their religion so well) that any man among them in the country will not (have to) ask anyone (for advice)."

* [Aban b. 'Uthman reported on the authority of Abu-al-Sabbah al- Kinam, who said:] Abu Jafar Muhammad, peace be on him, looked towards his son, Abu Abd Allah Ja'far, peace be on him, and said (to us): "Do you see that man? He is one of those of whom God, the Mighty and High, said: We wish to grant a favour to those who have been humiliated in the land and we will make them Imams and inheritors [XXVIII 5].

* [Hisham b. Salim reported on the authority of Jabir b. Yazid al Jufi:]
Abu Jafar Muhammad, peace be on him, was asked about the one who would take charge (al-qa'im) (of the Imamate) after him. He tapped Abu Abd Allah Jafar, peace be on him, with his hand and said: "By God, this is the man among the family of Muhammad, peace be on them, who will take charge (al-qa'im) (of the Imamate)."

* [Ali b. al-Hakam reported on the authority of Tahir, a follower of Abu Jafar Muhammad, peace be on him, who said:] I was with (Abu Jafar Muhammad), peace be on him, when Jafars peace be on him approached, Abu Ja'far, peace be on him, said, " Here is the best of creatures."

* [Yunus b. Abd al-Rahman reported on the authority of Abd al-Ala, a retainer of the family of Sam, on the authority of Abu Abd Allah Jafar, peace be on him, who said:] My father, peace be on him, entrusted to me (everything) which was there. When he was near to death, he said: "Call witnesses for me." I summoned four men from Quraysh, among them Nafi', retainer of Abd Allah b. Umar. (My father said:) "Write this testimony which I bequeath (like) Jacob did to his sons: My sons, God has chosen the religion foryou. So do not die except as Muslims. [II 132] Muhammad b. Ali; makes this last testimony to Ja'far b. Muhammad. He orders him to shroud him in the cloak in which he used to perform the Friday prayer, to put on him his turban, to make his grave a square, to raise it the height of four fingers above the ground and to take his shabby clothes away from him at his burial. Then he said to the witnesses: "Depart, may God have mercy on you.
"Father" I said to him (after they had gone), "what was in this that there had to be witnesses for it?"
"My son," he answered, "I was unwilling for you to be overcome and for it to be said that no testimony had been made for him. I wanted you to have proof."

* "Indeed," replied al-Mansur, "Come up here." He went up and then (al-Mansar) continued: "So-and-so has informed me about what you have been saying."
 "Bring him, Commander of the faithful," he replied, " so that he may confront me with that."
He had the man whom he had mentioned brought and asked him:
 "Did you (really) hear what you reported about Jafar, peace be on him?"
"Yes," he replied.
"Make him swear to that," said Abu Abd Allah (Jafar), peace be on him.
"Do you swear to that?" demanded al-Mansur.
"I do," he replied.
"Say: May I be outside God's power and strength and may I seek refuge in my own power and strength (if I lie that) Jafars peace be on him, did such and such and said such and such," said Abu Abd Allah (Jafar), peace be on him. (The man) paused for a moment and then made the oath. It was only a moment later that his leg was struck. "Drag him by his leg and take him out, may God curse him," ordered Abu Jafar (al-Mansur).

* Al-Rabi reported: When Jafar b. Muhammad, peace be on them, went in to see al-Mansur, I saw his lips moving. As he moved them, al- Mansur's anger (gradually) became quietened, so that when he approached him, he was pleased with him. When Abu Abd Allah (Jafar) peace be on him, came out from Abu Jafar (al-Mansur) I followed him and said to him: "This man was the angriest of men towards you. When you went in, you were moving your lips as you went in and when you moved them his anger quietened. With what (words) were you moving them?"

* "The prayer of my (great) grandfather, al-Husayn b. Ali peace be on them," he replied.
"May I be your ransom," I said, "what is this prayer?"

* He told him: "O my Provision in time of hardship, O my Help in the face of disaster, guard me with Your Eye Which never sleeps, surround me with Your impenetrable fortress."

* He told him: "O my Provision in time of hardship, O my Help in the face of disaster, guard me with Your Eye Which never sleeps, surround me with Your impenetrable fortress."

* (At that time) I said to Jafar b. Muhammad, peace be on them:
"Why did you stop the slanderer from (merely) swearing by God?"

* "I was reluctant that God should see him praising His unity and glorifying Him," he answered, "for then He would show forbearance towards Him and delay his punishment. Therefore I made him swear in the way you heard and God struck him fiercely."

* It is reported that Dawud b. Ali b. Abd Allah b. Abbas killed al- Mualla b. Khunays, a retainer of Jafar b. Muhammad, peace be on them, and took his property. Ja'far, peace be on him, went to him while he was pulling at his cloak.
"You have killed my retainer and taken his property," (Jafar) said to him. "Do you know that a man may sleep when he has suffered the loss of a child but he may not sleep when he is at war? I will pray to God against you."
"Do you threaten us with your prayer?" he retorted as if he was ridiculing his words.

* Abu Abd Allah (Jafar), peace be on him, went back to his house and spent the whole night standing and sitting. Then, at dawn he was heard saying in his private prayer: "O Possessor of mighty strength, O Possessor of fierce enmity, O Possessor of power before which all Your creatures are humble, give me satisfaction against this tyrant and take vengeance on him for me." It was not an hour before voices were raised in screeching (lamentation) and it was announced that Dawud b. Ali had just died. '-

* Abu Basir reported: I visited Medina and I had a young slave-girl with me. I had intercourse with her and then I went to the baths. But I met some of our colleagues of the Shia who were heading towards Jaefar b. Sadiq, peace be on them. I was afraid that they would get there before me and I would miss visiting him so I went with them to the house. When I stood before Abu Abd Allah (Jafar), peace be on him, he looked at me and said: "Abu Basir, don't you know that the houses of prophets and the children of prophets are not suitable places to enter for those who are ritually impure?"
I was ashamed and said: "Son of the Apostle of God, I met out companions and I was afraid that I would miss visiting you with them. I will never do the same thing again," and I left.

* [Abu Hamza al-Thumal; has reported on the authority of Abu 'Abd Allah (Jafar), peace be on him:] I heard Abu Abd Allah Jafar say: "We have the tablets of Moses, peace be on him, and we have the rod of Moses, peace be on him. We are the heirs of prophets."

* [Mu'awiya b. Wahb. reported on the authority of Said al- Simman:]
I was with Abu 'Abd Allah Ja'far b. Muhammad, peace be on them, when two of the Zaydis visited him. They asked him: "Is there among you an Imam whom it is a duty to obey?"
"No," he replied.
"Reliable men have told us on your authority that you claim to be him," they retorted. They named some people and said: "These are men of piety and distinction. They are among those who do not lie."

* Abu 'Abd Allah, peace be on him. became angry and said: "I have not told them that."
When the two men saw the anger on his face, they left.
"Do you know those two?" he asked me.
"Yes," I replied, "they are from the people of our market. They are Zaydis and they claim that Abd Allah b. al-Hasan has the sword of Apostle of God, may God bless him and his family."

* "They are liars, may God curse them," he said. "By God, Abd Allah b. al-Hasan has never seen it either with both his eyes or even with one of them. O God, not even his father has seen it unless he saw it with Ali b. al-Husayn, peace be on him. If they are truthful, (ask them) what is the sign in the hilt and what is the mark on its blade. I have the sword of the Apostle of God, may God bless him and his family. I have the standard of the Apostle of God, may God bless him and his family, and his breast-plate, his armour and his helmet. If they are truthful (ask them) what is the mark on the breast-plate of the Apostle of God, may God bless him and grant him peace. Indeed the victorious standard of the Apostle of God is with me, as are the tablets and rod of Moses. I have the ring of Solomon, the son of David, and the tray on which Moses used to offer sacrifice and I have (knowledge) of the (greatest) name (of God) which when the Apostle of God, may God bless him and his family, used to put it between the Muslims and the polytheists no arrow from the polytheists could reach the Muslims. I have the same as what the angels brought. We have the weapons in the same way that the Banu Isra'll had the ark of the covenant. Prophecy was brought to any house in which the ark of the covenant was present; the Imamate will be brought to which ever of us receives the weapons. My father dressed in the armor of the Apostle of God, may God bless him and grant him peace, and it made marks on the ground. I put it on and it was (like) it was (for my father). The one (destined to) rise up (Qa'im) from among us, will fill it (so that it fits him exactly) when he puts it on, if God wishes."

* ['Abd Al-Ala b. Ayan reported:] I heard Abu Abd Allah (Jafar) peace be on him, say: "I have the weapons of the Apostle of God, may God bless him and his family, but I will never fight with them." Then he said: "These weapons are protected, for if they were entrusted to the wickedest of God's creatures, he would become the best of them." Then he said, "This matter (i.e. the carrying of the Prophet's arms in war) belongs to the man, for whom (horses') reins will be twisted (as men ride in support of him). When God wills it, he will be brought out (into the open). Then people will say: 'Who is this who has appeared?' God will give him support (to have power) over his subjects."

* [Umar b. Aban reported:] I asked Abu Abd Allah (Jafar) peace be on him, about what the people were saying that Umm Salama, the mercy of God be on her, had been handed a sealed scroll. He said: "When the Apostle of God, may God bless him and grant him peace, died, tAh, peace be on him, inherited his knowledge, his weapons and what there was. Then that went to al-Hasan, peace be on him, then to al-Husayn, peace be on him."
"Did it go to Ali b. al-Husayn, peace be on them, after that, then to his son and now has it come to you?" I asked.
"Yes," he replied.
The reports with the same meaning are numerous. However, those of them which we have given will be sufficient to indicate what we are trying to show, God willing.
An Extract from the Accounts of Abu Abd Allah Ja'far b. Muhammad al-Sadiq, Peace be on them, and from his Words.
I found (this written) in the handwriting of Abu al-Faraj 'Ali b. al- Husayn b. Muhammad al-Isfahani, in the text of his book known as Maqatil al-Talibiyin (the Martyrdoms of (the family of Abu) Talib):
Umar b. Abd Allah al-Atki informed me
Umar b. Shabba told us: Al-Fadl b. 'Abd al-Rahman al-Hashim and Ibn Daja told us:
Abu Zayd (Umar b. Shabba) (also) told me: Abd al-Rahman b. b. Amr b. Jabala told me: Al-Hasan b. Ayyub, retainer (mawla) of the Banu Numayr told me, on the authority of Abd al-Ala b. Ayan:
Ibrahlm b. Muhammad b. Abl al-Kiram al-Jafari told me, on the authority of his father:
Muhammad b. Yahya told me on the authority of Abd Allah b. Yahya:
Isa b. Abd Allah b. Muhammad b. Umar b. Ali told me on the authority of his father:
The account of some of them has been introduced into the account of the rest (as follows):
A group of the Banu Hashim met at al-Abwa'. Among them were Ibrahim b. Muhammad b. Ali b. Abd Allah b. Abbas and Abu Jafar al-Mansur, Salih. b. Ali, Abd Allah b. al-Hasan, with his two sons Muhammad and Ibrahim, and Muhammad b. Abd Allah b. 'Amr b. 'Uthman.
Salih. b. Ali addressed (them): "You know that you are the ones towards whom the people turn their eyes and that God has brought you together in this place. Therefore give a pledge of allegiance to one from among you, which you should give to him with (genuine dedication) of yourselves. Bind yourselves so that God may bring victory, for He is the best bringer of victory."

* 'Abd Allah b. al-Hasan praised and glorified God. Then he said: "You know that this son of mine is the Mahdi Therefore come, let us pledge allegiance to him."

* "Why are you deceiving yourselves?" demanded Abu- Ja'far. "By God you know that there is no one else to whom the people would take greater strides nor greater speed to answer than they would to this man," meaning Muhammad b. Abd Allah.
"True," they said, "this is he whom we acknowledge." So they all pledged allegiance to Muhammad and took him by the hand.

* [Isa reported:] Abd Allah b. al-Hasan's messenger came to my father, saying: "Come to us. We are gathered for an (important) affair." He sent (information) about that to Jafar b. Muhammad, peace be on them.

[Others, not including Isa, reported:] Abd Allah b. al-Hasan said to those present: "You don't want Jafar (here), for we fear that he would cause dissension among you in your affair."

* [Isa b. Abd Allah b. Muhammad reported:] My father sent me to see what they had gathered for. So I went to them. (Ja'far b. Muhammad, peace be on them, sent Muhammad b. Abd Allah al-Arqat b. Ali b. al-Husayn. We went to them). Muhammad b. Abd Allah (b. al-Hasan) was praying on a folded carpet from a saddle.
"My father has sent me to you," I told them, "to ask you why you have gathered together."
"We have gathered (here), " Abd Allah b. al-Hasan said,"to pledge allegiance to the Mahdi, Muhammad b. Abd Allah."

* [They (i.e. the other authorities) reported:] Jafar b. Muhammad, peace be on them, arrived and 'Abd Allah b. al-Hasan made room for him beside him. He repeated what he had said before. However, Ja'far said: "Don't do it. The time (for the Mahdi) has not yet arrived. If you - meaning Abd Allah - consider that this son of yours is the Mahdi, he is not, nor is this the time for him (i.e. the Mahdi). Because you are one of our most revered elders we will not forsake you in favor of pledging allegiance to your son, even if you only intend him to rise in anger in God's cause, to command the good and prohibit the evil."

* Abd Allah became angry and said: "I know that (the facts are) the opposite of what you are saying. By God, God has not acquainted you with (knowledge of) His unseen world. Rather it is envy for my son which prompts you to this (attitude)."

* "By God, it is not that which prompts me," replied (Jafar) "but this man, his brothers and his sons." Then he tapped with his hand on the back of Abu al-Abbas and he tapped with his hand on the shoulder of Abd Allah b. al-Hasan.

* "By God, it (i.e. the caliphate) is not for you nor for your two sons," (Jafar) told him, "but it is for them (i.e. the Abbasids). Your two sons will be killed." He got up and leaning on the arm of Abd al-Aziz b. Imran al-Zuhri, he continued, "Do you see the owner of the yellow cloak?" - meaning Abu Ja'far (al-Mansar). "Yes," he replied.

* "By God," he said, "we have a foreboding that he (Abu Jafar) will kill him (Muhammad b. Abd Allah)."
"Will he kill Muhammad?" Abd al-Aziz asked him. "Yes," he replied.

* [Abd al-Aziz reported:] I said to myself, "By the Lord of the Kaba, he is envious of him." But then, by God, I had not left this world before I saw him (Abu Jafar) kill both of them.
When Jafar said that, the people arose and separated. Abd al- Samad and Abu Jafar followed him and asked him, "Abu- Abd Allah, do you really say this?" "Yes," he replied, "by God I say it and I know it."

* [Abu al-Faraj reported: Ali b. al-Abbas al-Maqani told me: Bakkar b. Ahmad informed us: al-Hasan b. al-Husayn, on the authority of Anbasa b. Bijad' al-Abid told us:] Whenever Jafar b. Muhammad, peace be on them, saw Muhammad b. Abd Allah b. al-Hasan, his eyes would flow with tears and then he would say: "(I would sacrifice) my life for him. The people say that (he is the Mahdl while) he is to be killed. He is not in the Book of Ali, peace be on him, as one of the caliphs of this community."

* [Abu al-Qasim Ja'far b. Muhammad b. Qulawayh told me on the authority of Muhammad b. Ya'qub al-Kulayni, on the authority of 'Ali b. Ibrahim b. Hashim, on the authority of his father, on the authority of a group of his men (i.e. teachers), on the authority of Yunus b. Yaqub, who said:] I was with Abu Abd Allah (Ja'far), peace be on him, when a Syrian came to him. He said: "I am a scholar (sahib) of theology, jurisprudence, and the laws of inheritance. I have come to dispute with your followers."

* "Is your theology from the Apostle of God, may god bless him and his family, or from yourself?" Abu 'Abd Allah (Ja'far), peace be on him, asked.

* "Partly from the Apostle of God, may God bless him and his family, and partly from myself," replied (the other man).

* "Then are you a partner of the Apostle of God, may God bless him and his family?" enquired Abu 'Abd Allah (Ja'far). "No," he answered. "Have you heard inspiration (wahy) (direct) from God?" "No," he replied. "Is obedience to you required as is obedience to the Apostle of God, may God bless him and his family?" "No," was the answer.

* Abu 'Abd Allah, peace be on him, turned to me and said: "Yunus b. Ya'qub, this man has contradicted himself before he has begun (the real business) of discussing." Then he said: "Yunus. if you were good at theology, you should speak to him."

* [Yunus remarked:] How sad it was, for I said to him: "May I be your ransom, I have heard you forbid (taking part in) theology and say: Woe to the theologians who say that this follows and that this does not follow; that this is entailed and that this is not entailed; that this we accept as rational and this we do not accept as rational."

* "I only said," Abu 'Abd Allah, peace be on him remarked, "woe to them, if they abandon what I say and adopt their own wishes." Then he told me: "Go out to the door and look for any of the theologians you can see, and bring them in."

* I went out and found Humran b. A'yan who was good at theology, and Muhammad b. al-Numan al-Ahwal, who was a theologian, and Hisham b. Salim and Qays b. al-Masir, both theologians. I brought them (all) in to him. After he had settled us in the assembly - we were in the tent of Abu Abd Allah at the top of a mountain on the edge of the sanctuary (of Mecca) (haram) and that was (a few) days before the days of the pilgrimage, Abu Abd Allah, peace be on him, put his head out of the tent. There appeared at that moment a camel dashing along. He cried out: "Hisham, by the Lord of the Kaba!"

* We thought that it was Hisham, one of the sons of Aqil, who loved him greatly. But behold, it was Hisham b. al-Hakam who came. He still only had the first traces of his beard on his face. All of us there were older than him. Abu Abd Allah, peace be on him, made room for him and said: "(Here is) one who helps us with his heart, his tongue and his hand."

* He told Humran: "Debate with the man" - meaning the Syrian. Humran debated with him and overcame him. Then (Abu Abd Allah) said: "O my Taq, debate with him." So Muhammad b. al-Numan debated with him and overcame him. Next he said: "Hisham b. Salim, debate with him." So they both argued together. He then told Qays b. Masir to debate with him and he did so. Abu Abd Allah, peace be on him, began to smile at their discussion as the Syrian sought to escape in front of him. He told the Syrian:

* "Debate with this lad" - meaning Hisham b. al-Hakam. "Yes," replied the Syrian and said, "lad, ask me about the Imamate of this man" - meaning Abu Abd Allah, peace be on him. Hisham was so angry that he trembled but then he said: "Fellow, does your Lord look after His creatures or do they look after themselves?"

* "Indeed," replied the Syrian, "my Lord looks atter His creatures."

* "What does He do to look after their religion for them?"

* "He gives them duties and provides them with proof (hujja) and evidence for the things which He has required of them. He removes any weaknesses they might have about that."

* "What is the evidence which He has established for them?" Hisham asked him.

* "It is the Apostle of God, may God bless him and his family," the Syrian answered.

* "What after the Apostle of God?" enquired Hisham.

* "The Book and the sunna."

* "Do the Book and the sunna benefit us today in our differences so that the differences are removed from us and we are able to agree?" asked Hisham.
"Yes," replied the Syrian.

* "Then do we differ from you," retorted Hisham, "so that you have come to us from Syria to dispute with us? You claim that personal judgement (ra'y) is the method (of establishing the practices) of religion while you acknowledge that personal judgement does not bring people who differ together in one doctrine."
The Syrian was silent as if he was thinking. So Abu Abd Allah, peace be on him, asked him: "Why aren't you debating?"

* "If I say: We do not differ," he answered, "I would be (merely) being obstinate. If I say: the Book and the sunna remove our differences, I would be wrong because the two bear (different) interpretations. However, I could use the same argument against him."

* "Ask him, then," Abu Abd Allah, peace be on him, told him.
"You will find him competent."
So the Syrian asked Hisham: "Who looks after His creatures, their Lord or themselves?"
"Indeed their Lord looks after them," replied Hisham.
"Does He establish for them someone who will harmonise their doctrine, remove their differences and explain the true from the false to them?" demanded the Syrian.
"Yes," replied Hisham.
"Who is that?" asked the Syrian.

* "At the beginning of the sharia, it was the Apostle of God but after the Prophet, blessings and peace be on him, it was someone else."
"Who is it other than the Prophet, may God bless him and his family, who takes his place (al-qa'im maqamahu) in being His (i.e. God's) proof?" the Syrian asked.
"Now or before?" Hisham responded.
"At the present time," answered the Syrian.

* "This man who is sitting here," said Hisham - meaning Abu 'Abd Allah. "He is the one to whom you traveled; he is the one who tells us about heaven and is the inheritor from father and grandfather."
"How would I have knowledge of (the truth of) that?" asked the Syrian.
"Ask him about anything which occurs to you," Hisham told him.
"You have stopped (any) excuse of mine but I do have a question," the Syrian declared.

* "I will dispense with your questioning," Abu Abd Allah, peace be on him, told him. "I will tell you about your travel and your journey. You left on such and such a day. Your road was such and such. You passed so and so and such and such (a man) passed you."

* Every time he told him anything about his affair, the Syrian would say: "True, by God." Then the Syrian said to him: "At this moment I have submitted (aslamtu) to God."

* "Rather at this moment you have faith famanta) in God," said Abu Abd Allah, peace be on him. "Islam (submission to God) is before lman (faith in God). On the basis of the former (Islam) they arrange inheritance and marriage: on the basis of faith (iman) men are rewarded."

* "True," replied the Syrian, "at this moment I testify that there is no god but God, that Muhammad is the Apostle of God, may God bless him and his family, and that you are the (present) trustee (wasz) (of God) among the trustees (appointed by God)."

* Abu Abd Allah approached Humran and said: "Humran, conduct theology on the basis of traditional knowledge (athar) and you will be correct." He turned to Hisham b. Salim and said: "You want to use traditional knowledge but you don't know it" Then he turned to al-Ahwal and said: "You are a man who uses qiyas and is evasive, a man who refutes falsehood with falsehood, even though your false argument is stronger." Then he turned to Qays b. Masir and said: "When you debate, the nearer you are to truth and traditions (khabar) on the authority of the Prophet, the further you are from it: you mix up the truth with what is false. A little truth suffices for much which is false. You and al-Ahwal are skilful (verbal) gymnasts."

* [Yunus b. Ya'qub remarked:] By God, I thought he would say to Hisham something close to what he had said to them. Then he said: "Hisham, you are hardly likely to fall, for you tuck in your legs (like a bird): when you are about to fall to the earth, you fly. Therefore a person like you should debate with the people. Guard against slipping and intercession will be behind you."

* [Abu al-Qasim Jafar b. Muhammad al-Qummi informed me on the authority of Muhammad b. Yaqub al-Kulayni, on the authority of Ali b. Ibrahim b. Hashim, on the authority of his father on the authority of 'Abbas Amr al-Faqimi:] Ibn Abi al-Awja', Ibn Talut, Ibn al-Ama and Ibn al-Muqaffa with a group of Zindiqs were gathered in the Sacred Mosque during the season of the pilgrimage. Abu Abd Allah Jacfar b. Muhammad, peace be on them, was there giving legal decisions to the people, explaining the Qur'an to them and answering their questions with arguments and proofs. The group said to Ibn Ab, al-Awja': "Can you induce this man sitting here to make a mistake and question him about what would disgrace him in front of those who are gathered around him? For you can see the fascination of the people for him; he is (supposed to be) the great scholar of his time."
"Yes," replied Ibn Abi al-Awja'. He went forward and the people moved aside. He said: "Abu Abd Allah, gatherings for discussion are things to be taken care of. Everyone who has a cough must cough, so will you permit me to ask a question?" "Ask, if you want to," Abu Abd Allah, peace be on him, answered him.

* The Ibn Abi al-Awja' asked him: "For how long will you tread on this threshing-floor and go round this stone? For how long will you worship this house made of bricks and mud and amble around it like a camel when it is scared? Whoever thinks about this and considers it, realizes that it is the action of an unintelligent and unthinking man, so explain (it) as you are the principal exponent (lit. head and hump) of this affair, and your father was its founder and support."

* "Those whom God leads astray and whose hearts He blinds find the truth unwholesome and will never taste its sweetness," retorted al-Sadiq, peace be on him. "The devil is the friend and lord of such a man. He will lead him to the watering places of destruction and never let him come from them. This is a house where God's creatures seek to worship Him in order that their obedience in coming to it may be well known. Therefore He has urged them to magnify it and to visit it and He has made it the place of His prophets and the direct prayer for those who pray to Him. It is a part of Paradise and a path which leads to His forgiveness. It is set up at the seat of perfection and at the meeting point of majesty and glory. God created it over two thousand years before the earth was laid out. The most worthy to be obeyed in what He orders and to have His prohibitions refrained from is God the Creator of souls and forms."

* "You have only spoken and referred (me) to someone who is not present, Abu Abd Allah," retorted Ibn Abi al-Awja.

* "Shame on you," retorted al-Sadiq, peace be on him. "How could One Who is present with His creatures and closer to them than a vein in the neck, Who hears their words and knows their secrets, be someone who is not present."

* "Is He in every place or isn't He?" asked Ibn Abl al-CAwja'. "If He is in Heaven, how can He be on earth? And if He is on earth, how can He be in Heaven?"

* "You described something which is created," retorted Abu Abd Allah, peace be on him, "which when it moves from one place, and when another place is occupied by it, and when (the former) place is without it, then, in the place which it has come to, it does not know what happens in the place in which it was. As for God, the Mighty, the Dignified, the Ruler, the Judge,) there is no place without Him and no place occupied by Him. He is not nearer to one place than He is to another. In that way the traces of Himself (which He gives) bear witness to Him and His actions give evidence for Him. He whom He has sent with precise signs and clear proofs, Muhammad, may God bless him and his family, has brought us this (form of) worship. If you have any doubts about any of His commandments, ask about it and I will explain it to you."

* Ibn Abi al-Awja' became stupified and did not know what to say. He left his presence and said to his companions: "I asked you to find me some wine (to enjoy myself with) and you threw me on to a burning coal."

* "Shut up," they told him. "You have disgraced us by your bewilderment. We saw no one today more humiliated than you in his discussion."

* "Are you saying this to me?" he replied. "He is (only) the son of a man who shaved the heads of those whom you see." He indicated with his hand towards the people gathered for the pilgrimage.

* [It is reported:] One day Abu Shakir al-Daysam stood in a discussion group of Abu Abd Allah, peace be on him, and said: "You are one of the shining stars, your fathers were wonderful full moons and your mothers were graceful discreet women. Your lineage is the most noble of lineages. When learned men are mentioned, it is for you that the little finger is bent (i.e. he is the first to be counted). So tell me, O bountiful sea, what is the evidence for the creation of the world?"

* "The easiest evidence for that is what I will show you (now)," answered Abu- Abd Allah, peace be on him. Then he called for an egg and put it in the palm of his hand. "This is a compact protective container; inside it is the thin (substance of an) egg which is surrounded by what could be compared with fluid silver and melted gold. Do you doubt that?" "There can be no doubt about that," replied Abu Shakir.

* "Then it splits open showing a form like (for example) a peacock," continued Abu 'Abd Allah, peace be on him. "Has anything entered into it other than what you knew (to be there already)?"
"No," he replied. "This is the evidence for the creation of the world."

* "You have explained, Abu Abd Allah," he said, "and you have made it clear. You have spoken and brought improvement. You have described it and spoken concisely. You knew that we would not accept anything which we could not realize with our eyes, or hear with our ears, or taste with our mouths, or smell with our noses, or touch with our skin."

* "You have mentioned the five senses," said Abu Abd Allah, peace be on him, "but they will not bring any benefit in rational deduction except as evidence, just as darkness cannot be removed without light."
He, peace be on him, means by that that the senses without reason will never lead to the understanding of things which are not present, and that what he had shown with regard to the creation of the form was a concept whose recognition (ilm) was based on sense- perception.

* (The following is an example) of what has been recorded on his authority, peace be on him, concerning the necessity of knowing God the Most High and His religion.
He said: "I have found the knowledge of all the people (encompassed) by four things:
*You should know your Lord;
*You should know what He has done for you;
*You should know what He wants from you;
*You should know what would make you abandon your religion.
These four divisions include (all) the requirement of things which should be known because the first thing that a man should do is to know his Lord, may His Majesty be exalted. When he knows that he has a Lord, it is necessary that he must know what He has done for him. When he knows what He has done for him, he knows of His blessings. When he knows of His blessings,it is necessary that he should thank Him. When he wants to carry out his thanks, he must know what He wants so that he may obey Him in his actions. Since obedience to Him is necessary, it will be necessary for him to know what would cause him to abandon his religion so that he might avoid it, and in that way keep pure his obedience to his Lord and his thanks for His blessings.
(This is an example) of what was recorded on his authority peace be on him, concerning the unity of God and the denial of anthropomorphism.

* He said to Hisham b. al-Hakam: "God, the Exalted, should not be compared to anything, nor should anything be compared to Him. Whatever comes to the imagination is other than God."

* (The following is an example) of what was recorded on his authority, peace be on him, concerning his words on justice: He said to Zurara b. Ayan: "Zurara, shall I give you a summary of (the doctrine of) decree (qada) and destiny (qadar)?" "Yes, may I be your ransom," replied Zurara.

* "When it is the Day of Resurrection and God has gathered His creatures together, He will ask them about what He enjoined upon them but He will not ask them about what He had decreed for them."
(This is an example) of what was recorded on his authority concerning wisdom and exhortation.

* He said: "Not everyone who intends something is able to do it. Not everyone who is able to do something will be granted success in it. Not everyone who is granted success in something will do it in the right place. When intention, ability, success and correctness come together, there happiness is perfected."
(This is an example) of what has been recorded of him, peace be upon him, urging consideration of God's religion and the acquisition of knowledge about the friends (awliya) of God.

* He said: "Give close consideration to things which you cannot afford to ignore, be true to yourselves and fight against your (inclinations) so that you may find out those things which it is inexcusable not to know. These are the basic elements of God's religion. If a man ignores them, he will gain no benefit (no matter) how intense is his striving in pursuit of the outward form of worship. On the other hand, no harm will come to a man who knows them and abides by them with moderation (in his behaviour). There is no way for anyone except through the help of God, the Mighty and High." (The following is an example) of what has been recorded on his authority, peace be on him, urging repentance:

* He said: "To delay repentance is to be heedless; to lengthen the time of putting off (religious duties) is (to create) confusion (in one's mind); to attempt to justify oneself before God is (to bring about one's own) destruction; persisting in sin makes (a person) feel secure from God's devising. Only people who are lost feel secure from God's devising. [VII 99]"

* (The poet) al-Sayyid Ismail b. Muhammad al-Himyari, may God have mercy on him, withdrew from the doctrine of the Kaysaniyya which he had professed, when he was informed of Abu CAbd Allah's peace be on him, denial of this doctrine and of his prayers for him and he (returned) to the system of the Imamate. He said of him, peace be on him:

* O (you) who ride a tall, strong camel to Medina, on which (you) cross every broad land,
If God guides you, you will look to Jaffer. So speak to the friend (wali) of God, the son of the man who was well-educated (in the learning of God): Friend of God and son of the friend of God, I repent before the Merciful and then I return To you from the wrong which I used to hold while I was constantly striving against all who obviously expressed (the truth). Yet my words concerning the son of Khawla were not meant to be rebellious against the offspring of the celebrated one. Rather they were spoken on the authority of the trustee (wasi) of Muhammad - and he was not a liar when we said That the master of the affair (Wali al-Amr) would disappear without being seen for years like a man afraid. The possessions of the missing man will be distributed as if his concealment were in the high heaven. Say, "No," and the truth is what you say, and what you say is final without me adding any fanaticism. I testify to my Lord that your words are a proof (hujja) to all creatures, whether obedient or sinful, That the master of the affair (Wali al-Aamr) and the one who will arise (Al-Qa'im) whom my soul (now) looks towards and who excites it to joy, That He will have concealment (Ghayba) where it is inevitable that he will conceal himself. May God bless him as one who will be concealed. He will delay for a time then his authority will come to dominate and he will fill all (the lands) from East to West with Justice.
In this poetry there is clear evidence for the withdrawal of al-Sayyid, may God have mercy on him, from the beliefs of the Kaysaniyya, and for his holding the doctrine of the Imamate of al-Sadiq, peace be on him. (There is also evidence) for the existence of a clear call on the part of the Shia during the time of Abu 'Abd Allah to (accept) his Imamate and to hold the doctrine of the concealment of the leader (for the rest) of time (saihib al-Zaman), the blessings and peace of God be on him. This (poem) is a clear indication of (al-Sayyid's belief) and it is a clear statement of (the doctrine of) the Twelver-Imamites (Imamiyya Ithna Ashariyya).

In the time of our 6th Imam, Imam Ja'far as-Sadiq (A) there lived a young man called Zakariyya who had converted from Christianity to Islam. When Zakariyya went to Haj, he stopped at Madina to visit Imam Ja'far as-Sadiq (A). On meeting the Imam (A), Zakariyya asked him how he should behave towards his father, mother and other family members who were still Christians.

* Imam (A) replied that Islam is a religion of mercy and kindness to all that has been created by Allah. Also Islam holds the rights of parents very highly.

* Imam (A) then advised the man to be even more kinder and more helpful to his mother than he had ever been.

When Zakariyya returned home, he was there even more than before for his mother. He listened to her and was kind to her and ever ready to help her. He gave her food and drink with his own hands. He washed her and her clothes and kept the house tidy. And when he was free he would sit and chat with her and cheer her up.
His mother was very surprised and asked Zakariyya what had made him become so kind towards her.
Zakariyya explained that his Imam, our 6th Imam, had told him to act in this way.
His mother wanted to know what else the religion of Islam had taught her son.
Zakariyya sat with his mother to tell her all about the teachings of Islam and when he had finished, his mother became a Muslim too.
Moral: Always behave with good Akhlaq towards other people. If they can see for themselves what decent children you are then they will want to find out more about Islam.
Never forget the rights of your parents.

* In the time of our 6th Imam, Imam Ja'far as-Sadiq (A) there was once a wheat shortage in Madina. As a result the people of Madina were buying as much wheat as they could afford. There were some people who were quite poor and could only afford to buy enough wheat for that day. These people had to pay a little bit more for the wheat each day because there was less and less wheat available. Imam Ja'far as-Sadiq (A) asked his servant how much wheat they had in the house. The servant replied that they had enough to last them for several months.

* Imam (A) then told the servant to take the wheat to the market and sell it all to the people.
The servant argued that if he did this then they probably would not be able to buy all the wheat back and also they would have to pay a lot more for it.

* Imam (A) told him that it did not matter. He told him that after he had sold all the wheat he should only buy enough wheat for each day.

* Imam (A) also told his servant that from then on the bread in his house should be made from ˝ wheat and ˝ barley.
Moral: Imam Ja'far as-Sadiq (A) did this because he did not want to live in a better manner while so many people were hungry. Islam does not allow hoarding.

* One day when our 6th Imam, Imam Ja'far as-Sadiq (A) was walking down a street he saw that some people had thrown the food that they could not eat onto the street.

* Imam Ja'far as-Sadiq (A) was very sad to see this. He told the people that what they had done was very wrong because there were so many people in the world who are hungry as they have no food.

* Our Holy Prophet, Prophet Muhammad (S) has told us that if you do not think about the needs of other Muslims then you are not a Muslim.
This is why Imam Ja'far as-Sadiq used to go out in the middle of the cold dark nights to give food to the poor.
Moral: You should never take more than you need of anything.You should always think about other people, especially Muslims, who have not got as much as you have.

* A Muslim who puts in endeavours to materialize the desire of his brother is like someone who performs holy war (Jehad) on the way to God.

* Our intercession will not be extended to the one who is careless in performing prayers.

* The fruit (result) of love and attachment with the world is inconvenience, trouble and sorrow and the result of piety and purity in the world is the comfort of body and soul.

* How indecent is it that the powerful ones take revenge from the weak.

* Be benevolent to your father and mother so that your children may as well be benevolent to you.

* It is reported that the sixth Imam Ja'far as-Sadiq(A.S.) said:
"Fatimah(A.S.) has nine names with Allah. They are: Fatimah, as-Siddiqah (the Righteous), al-Mubarakah (the Blessed), at-Tahirah (the Pure), az-Zakiyyah (the Unblemished), arRadiyah (the one content with Allah's pleasure), al-Mardiyyah (the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and az-Zahirah (the Luminous). In the Musnad (collection of transmitted hadiths) of the eighth Imam Reza(A.S.), it is reported that the Holy Prophet(S.A.W.) declared: "I named my daughter Fatimah because Allah weaned her.

* The Holy Prophet(S.A.W.) also called her al-Batul (pure virgin), and said to `A'ishah: "O Humayra' (a redish white, a well-known epithet of `A'ishah), Fatimah is not like the women of human kind, nor does she suffer the illness you (women) suffer! " This is explained in another prophetic tradition which asserts that she never menstruated. It is likewise reported by Sunni traditionists on the authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari, say: "Fatimah never experienced the blood of menstruation or parturition, for she was created from the waters of Paradise." This is because when the Messenger of Allah was transported to heaven, he entered Paradise, where he ate of its fruits and drank its water.

* Proofs Of Her `Ismah (Sinlessness), Some Of The Signs Proving Her Status With Allah, And Traditions Indicating Her Excellence And Exalted Status

* One of the most incontrovertible proofs of Fatimah's sinlessness is Allah's saying: Surely Allah wishes to keep away all abomination from you, O People of the House, and purify you with a great purification [our. 33 : 33 ] . The argument in favour of this, is that the Muslim community has unanimously agreed that the `People of the House' (i.e., Ahlu'l-Bayt), intended in this verse are the People of the Household of the Messenger of Allah. Traditions (ahadith) of both the Shi`i and Sunni communities have asserted that this verse particularly refers to 'Ali(A.S.), Fatimah(A.S.), Hasan(A.S.) and Husayn(A.S.) The Holy Prophet(S.A.W.), moreover, spread over them all one day a Khaybarite mantle and prayed: "O Allah, these are the People of my Household, keep away all abomination from them and purify them with a great purification!" Umm Salamah said: "I too, O Apostle of Allah, am of the People of your House!" He answered: "Your lot shall be good!"

* The Divine Will expressed in this verse must by necessity be either an abstract will not implemented by an action, or a will accompanied by an action. The first option is untenable because it implies no particular applicability to the People of the Prophet's House; such a will is shared by all obligated (mukallafin) human beings. Nor is abstract will by itself cause for praise. The entire community has concurred on the view that this verse proclaims the excellence of the People of the Prophet's House over all others, and that the verse refers to them alone. Thus the second option (that the Divine Will referred to in the verse is a will accompanied by action) is true, and in it is clear proof of the sinlessness of those who were intended in the verse. It implies further that it is impossible for them to commit any evil action. Moreover, any others whom we have not named here are no doubt not held by general consensus as possessing `ismah (protection from error). Thus since the verse necessarily implies sinless ness it must apply to them (the People of the Prophet's House), because it pertains to no other individuals.

* Another proof of Fatimah's sinless ness is the Holy Prophet's saying concerning her: "Fatimah (A.S.) is part of me. Whatever causes her hurt, hurts me." He also said: "Whoever hurts Fatimah (A.S.), hurts me, and whoever hurts me, hurts Allah, exalted be His Majesty! " The Holy Prophet (S.A.W.) said further: "Allah becomes wrathful for Fatimah's anger, and is pleased at her pleasure.".

* Imam Jafar As-Sadiq (a.s.) said: "Fatima has nine names near Allah (Exalted be His Name), they are: Fatima, Siddiqah (the honest), Al-Mubarakah (the blessed one), At-Tahirah (virtuous), Az-Zakiyah (the chaste), Ar-Radhiatul Mardhiah (she who is gratified and who shall be satisfied), Al-Muhaddathah (a person, other than a prophet, that the angels speak to), and Az-zahraa (the splendid)."

* It is reported in Bihar, V. 10, that Imam Abu Jafar Al-Baqir (a.s.) said: "When Fatima was born, Allah (Exalted is His Name) revealed to an angel to speak the name Fatima with Muhammad's tongue. Allah then said: 'I have bestowed knowledge upon you and safeguarded you from menstruation."' Then Abu Jafar (a.s.) added: "By Allah, Allah (Blessed and Exalted in His Name) bestowed knowledge on her and safeguarded her from menstruation with the convenant." It is narrated from Imam Ali ibn Abi Talib that the Messenger of Allah (s.a.w.) said to Fatima: 'O Fatima, do you know why you have been named Fatima?' Ali said: 'O Messenger of Allah, why was she named Fatima?' He (s.a.w.): 'Because Allah will surely safeguard her and her progeny from the Fire on the Day of Resurrection."' Fatima's name was dear to Ahlul Bayt (a.s.), they respected the name and those who held it.

* For instance, Imam Jafar as-Sadiq (a.s.) inquired from one of his companions about the name to be given to his newborn daughter, the man replied: "I named her Fatima."

* Imam Sadiq then said: "Fatima?! May peace of Allah be upon Fatima. Now that you have given her the name Fatima, refrain from slapping or abusing her, rather honor her."

Imam Sadiq (A) quoted Jabir Ibn Abdullah Al-Ansari as saying:
"One day when we had finished the Asr prayer with the Messenger of Allah an old Arab immigrant man, who was wearing worn-out clothes and was barely able to walk because of his old age and weakness came by. The Prophet asked the old man about his affair; the old man answered:
`Prophet of Allah I am starving, so feed me, I am naked, so clothe me, and poor, so help me The Prophet then said: `Surely I find nothing to give you. Yet, he who guides to goodness is equal to him who performs it. So go to the house of she who loves Allah and His Messenger, and Allah and His Messenger love her. The one who prefers Allah over herself I mean Fatima.'
Fatima's house was near the Prophet's house. He asked Bilal to lead the man to her house. When the old man reached the house, he cried out:
`Peace be upon you, O household of prophethood, the (dwellers of the place where) angels frequently visit, where Gabriel-the holy spirit-descends to bring what the Lord of the Worlds reveals.'
Fatima said: `Peace be upon you; who are you?'
The old Beduin answered: `I am an old Arab man; I have immigrated to your father, The Master of mankind, from a distant place. Daughter of Muhammad, I am hungry and in need of clothing, so console me-may Allah bless you.'
When this occurred, the Prophet, Ali, and Fatima had not eaten for three days. Yet, Fatima gave him a tanned ram skin, which was used as Al-Hassan and Al-Hussain's bed.
Then Fatima told the poor man: `Take this, may Allah substitute it for you by a better gift by selling it.'
The old man replied: Daughter of Muhammad, I complain to you of hunger and you give me a ram's skin? How can I eat with this?'
When Fatima heard what the old man had to say, she gave him the necklace, which was given to her by Fatima Bint Hamza Ibn Abd al-Muttalib.
The old man took the necklace and went to the Mosque to meet the Prophet who was sitting in the presence of his companions. He went to the Prophet and said: `Messenger of Allah, Fatima Bint Muhammad gave me this necklace and said: `Sell it, for Allah will grant you a solution to your problem.'
When the Prophet heard what the man had to say, he cried and said: `Indeed, Allah will grant you a solution, for Fatima Bint Muhammad, the Mistress of all women gave you this necklace.'
Meanwhile, Ammar Ibn Yasir (may Allah bless his soul) said: `Messenger of Allah, do I have your permission to buy this necklace?'
The Prophet answered: `Buy it Ammar, surely if all of mankind and Jinn participate in buying it Allah will not torture them in Hellfire.'
Ammar said: `How much do you want for it?'
The old Beduin said: A meal of bread and meat, a Yemeni shirt to cover my private parts and to perform my prayers in front of my Lord, and a dinar so I can return to my family.'

Ammar, who had just sold his share of booty from the battle of Khaibar, told the man: I will give you twenty (20) dinars, two hundred (200) dirhams, a Yemeni shirt, my horse to take you home, and your need of wheat bread and meat.'
The old then said: `What a generous man you are!!'
When Ammar had fulfilled his promise to the old man, the later came back to the Prophet (S) who said: Are you satisfied and clothed?'
The old man said: Yes, and I have become rich; may my father and mother be your sacrifice.'
The Prophet (S) then said: `So reward Fatima for her kindness.'
The old man supplicated: `O Allah, surely You are our God whenever we ask You;
`We have no other God to worship besides you;
'You are the one who grants us beneficence in all conditions;'
`O Allah, grant Fatima that which no eye has ever seen, and ear has ever heard ....'
During that time, Ammar had perfumed the necklace with mush wrapped it in a Yemeni shirt, and gave it to one of his slaves by the name of Sahm, who he had bought with the money that he had received for selling his share of the Khaibarian booty. He told Sahm:
`Take this necklace and give it to the Messenger of Allah (S) and tell him that I give you to him also.'
When Sahm had delivered the message, the Prophet (S) said: `Take the necklace to Fatima and I give you to her also.' When the slave had told Fatima the message, she (A) took the necklace and told the slave that he was free.
Upon hearing Fatima, Sahm laughed, so Fatima asked him about the reason that made him laugh. He answered: `I smiled when I thought of the abundance of goodness put in this necklace; it fed a hungry man, clothed a naked man, satisfied a poor man, freed a slave and came back to its original owner." The author of the book Bisharat A-Moustafa was quoted by Al-Bihar v.10

* Bihar v.10: It is reported in Al-Kafi that Imam Sadiq (A) said:
'Once, Fatima approached Allah's Messenger with a problem. The Prophet listened to her problem and gave her a wrapped piece of material and said: `Learn that which is written in it.' (When she opened it) she found written in it:
"He who believes in Allah and the Last Day, shall not harm his neighbor.
He who believes in Allah and the Last Day, shall honor his guest.
He who believes in Allah and the Last Day shall say that which is useful or keep silent.'"

One of the most incontrovertible proofs of Fatimah's (as) sinlessness is Allah's (swt) saying: Surely Allah wishes to remove all abomination from you, O People of the House, and purify you with a great purification [Qur. 33:33] . The argument in favor of this, is that the Muslim community has unanimously agreed that the 'People of the House' (i.e. ahlul-bayt (as)), intended in this verse are the People of the Household of the Messenger of Allah (saaw). Traditions (ahadith) of both the Shi'i and Sunni communities have asserted that this verse particularly refers to Ali (as), Fatimah (as), Hasan (as) and Husayn (as). The Prophet (saaw), moreover, spread over them all one day a Khaybarite mantle and prayed: "O Allah (swt), these are the People of my Household, remove all abomination from them and purify them with a great purification!" Umm Salamah said: "I too, O Apostle of Allah (saaw), am of the People of your House!" He answered: "Your lot shall be good!"

* Imam Sadiq (A) said: "Beads should be made with blue thread and thirty four (34) beads, which was the way Fatima's beads were made after Hamza's martyrdom

* Al-Majlisi (May Allah bless his soul) narrated in Bihar that Imam Sadiq (A) said:
"The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying:
`By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'
The Prophet (S) heard Aisha's shouting. When Fatima saw him, she began to cry; the Prophet (S) then said:
`What makes you cry, O daughter of Muhammad?'
Fatima said: 'Aisha degraded my mother, and this has caused me to cry.'
The Messenger of Allah (S) angrily said: `Hush, O Humaira (reddish woman)!! Surely Allah (Exalted is His Name) blessed this devoted and fertile woman; and Khadija (may Allah bless her soul) gave birth to my children, Al-Tahir (Abdullah) who was purified and A1-Qasim; but Allah has created you with a sterile womb so you do not give birth to any children."

* It is reported that the sixth Imam Ja'far as-Sadiq(a.s.) said:
"Fatimah(a.s.) has nine names with Allah. They are: Fatimah, as-Siddiqah (the Righteous), al-Mubarakah (the Blessed), at-Tahirah (the Pure), az-Zakiyyah (the Unblemished), arRadiyah (the one content with Allah's pleasure), al-Mardiyyah (the one pleasing to Allah), al-Muhaddathah (the one spoken to by angels) and az-Zahirah (the Luminous). In the Musnad (collection of transmitted hadiths) of the eighth Imam Reza(a.s.), it is reported that the Holy Prophet(pbuh&hf) declared: "I named my daughter Fatimah because Allah weaned her.

* The Holy Prophet(pbuh&hf) also called her al-Batul (pure virgin), and said to `A'ishah: "O Humayra' (a redish white, a well-known epithet of `A'ishah), Fatimah is not like the women of human kind, nor does she suffer the illness you (women) suffer! " This is explained in another prophetic tradition which asserts that she never menstruated. It is likewise reported by Sunni traditionists on the authority of Anas ibn Malik, who heard Umm Salim, the wife of Abu Talhah al-Ansari, say: "Fatimah never experienced the blood of menstruation or parturition, for she was created from the waters of Paradise." This is because when the Messenger of Allah was transported to heaven, he entered Paradise, where he ate of its fruits and drank its water.

* Bihar v. 10-Imam Sadiq (A) reported that Fatima (A) said: "When the following verse was revealed: 'Deem not Summons of the Apostle among yourselves like the summons of one of you to another,' (24: 63)
'I feared to call the Messenger of Allah, `Father'; so I began calling him Messeenger of Allah. He ignored me two or three times and finally said:
'Fatima, this verse was not revealed about you or your family, nor does it include your progeny; for you are from me and I am from you. Rather, this verse was revealed regarding the vain and crude Quraishans who are arrogant and spendthrifts. Call me Father; it surely is better for the heart and more satisfying to the Lord.'"

* Bihar v.10: Imam Ja'far Ibn Muhammad (A) and Jabir Ibn Abdullah al-Ansari said:
"Once the Prophet saw Fatima wearing a cloak of camel skin while grinding (grain) with her hands; and holding her child. Tears came from the Prophet's eyes and he said:
'Daughter! bear with the hardships of this world and later you will enjoy the blessings of the Hereafter.'
Fatima replied: `Messenger of Allah, praise be to Allah for His benefactions and thanks be to Him for his gifts.' (It was then that) Allah revealed:
"And soon will the Guardian-Lord give thee (that wherewith) thou shalt be well pleased."

* Imam Sadiq (as) says on the authority of his forefathers that J. Zahra (as) had said that: "The man who is observing a fast would not gain anything, when his tongue, ears, and limbs are not safe from sin."

* It was mentioned in v.10 of Al-Bihar that Abu Basir quoted Imam Sadiq (A) as saying:
'Allah, the Exalted, forbade Ali (A) from marrying women while Fatima was still alive."

* Abu Basir exclaimed: "Why was that?" The Imam replied: "Because she was pure and does not menstruate."

* Many traditions have already been mentioned, which attest to the fact that she was conceived of heavenly food, and that Fatima was a human huri. There is not exaggeration in this expression, rather, stating that Fatima was always virgin, is nothing but the absolute truth. Besides the narrations that verify this fact, the Holy Quran states:
"We have created (the huri) of special creation; and made them virgin pure (and undefiled)." (56: 35-36)
This clarifies that huris are always virgins. Majma al-Bayan explains this verse as follows: "(What is meant by virgin pure) is that whenever their husbands come near them (have sexual intercourse with them), they find them virgins."
Imam Sadiq (A) was asked: "How can a huri always be a virgin (no matter how many times her husband comes near her)?"
The Imam (A) answered: "Because (huris) are created from pure goodness where no blight can alter them, nor does decrepitude inflict them... menstruation does not pollute them..."

* On Fasting She Said: Imam Sadiq (as) says on the authority of his forefathers that J. Zahra (as) had said that: "The man who is observing a fast would not gain anything, when his tongue, ears, and limbs are not safe from sin."

* Bihar v.10: It is reported in Al-Kafi that Imam Sadiq (A) said:
'Once, Fatima approached Allah's Messenger with a problem. The Prophet listened to her problem and gave her a wrapped piece of material and said: `Learn that which is written in it.' (When she opened it) she found written in it:
"He who believes in Allah and the Last Day, shall not harm his neighbor.
He who believes in Allah and the Last Day, shall honor his guest.
He who believes in Allah and the Last Day shall say that which is useful or keep silent.'"

* Bihar v.10: Imam Ja'far Ibn Muhammad (A) and Jabir Ibn Abdullah al-Ansari said:
"Once the Prophet saw Fatima wearing a cloak of camel skin while grinding (grain) with her hands; and holding her child. Tears came from the Prophet's eyes and he said:
'Daughter! bear with the hardships of this world and later you will enjoy the blessings of the Hereafter.'
Fatima replied: `Messenger of Allah, praise be to Allah for His benefactions and thanks be to Him for his gifts.' (It was then that) Allah revealed:
"And soon will the Guardian-Lord give thee (that wherewith) thou shalt be well pleased."

* It is narrated from Imam Rida [a] that Imam Sadiq [a], in answer to a woman who wanted not to marry in order to gain a great virtue, said: "Do not do that, because if it was a virtue, Fatimah (May God bless her and give her peace) would be more competent than you, and, surely, there is none (of women) who can excel her in any virtue." Reference: Bihar-ul-Anwar, vol. 103, p. 219

* ((Allaah has declined to run the affairs of creation except through [their] causes[14].)).

* ((Imam Saadiq narrates: My father [Imam Baqir] said to Jaabir ibn ^cAbdollaah al-Ansaari: I need to ask you something in private, what time is suitable for you?

Jaabir answered him: Any time you like. So my father asked him: O Jaabir! Tell me about the tablet you saw in the hands of my mother Fatima, Daughter of Rasoolollaah, and what she told you, and what was written on that tablet.

Jaabir said: I take Allah as my witness, I went to your mother Fatima during the life of Rasoolollaah to congratulate her on the birth of Hussein, and saw in her hand a green tablet which I thought was of emerald; and I saw on it a writing in white similar to sunlight. So I told her: My parents be your sacrifice O Daughter of Rasoolollaah! What is this tablet?

She said: Allah, the Great and Almighty, gave this to His Messenger. In it, there is my father’s name, and my husband’s name, and my two sons’ names, and the names of the awseyaa’[233] in my lineage. So my father gave it to me.

Then your mother Fatima gave it to me, so I read and copied it.

Then my father said to him: O Jaabir! Can you show it to me?

Jaabir said: Yes. So they both walked to Jaabir’s home, where he gave my father a scroll. But my father said: O Jaabir! Look in your scroll while I read it to you [from myself].

So Jaabir looked in his scroll and my father read; and he did not make any mistakes.

Jaabir said: I take Allah as my witness, I surely saw on the tablet exactly as you said.

It was written: In the name of Allah, the Most Compassionate, the Most Merciful. This is a written message from Allah, the Great, the Wise, to Mohammad, His Light, and His Ambassador, and His Mediator, and His Guide. It is conveyed by Rooh al-Ameen[234], from the Lord of the nations.

Glorify O Mohammad! My names; and be thankful for My material gifts, and do not deny My immaterial gifts[235].

Indeed I am Allah, there is no God but Me. Breaker of the despots; and Destroyer of the haughty; and Humiliater of the tyrants; and Rewarder and Punisher of the Day of Reward and Punishment.

Indeed I am Allah, there is no God but Me. So whomsoever wishes other than My Favor, or fears from other than My Punishment, I shall subject him to a punishment to which I do not subject any person. So it is Me you should worship, and on Me you should depend.

I have surely not sent a prophet whose days completed and whose time finished except that I chose a wasi for him. And I have surely favored you over the prophets, and favored your Wasi over the awseyaa’. And I have given you your two sons Hasan and Hosayn[236] as a present (to become imam) after him.

Thus I made Hasan the source of my knowledge after his father’s time expired.

And made Hussein the keeper of my revelation, and gifted him with martyrdom, and finished it for him with glory. So he is the best of those who were martyred, and the highest martyr to Me. I put My Word and Conclusive Proof with him. By his lineage I reward and punish.

The first of them (Hussein's lineage) is ^cAli, master of the worshipers, and the jewel of my servants.

And his son looks very much like his grandfather Mahmood[237]. Mohammad, the splitter of My knowledge, and the source of My wisdom.

The doubtful will soon go astray in Ja^cfar. Whomsoever refuses Ja^cfar, refuses me. I will most definitely make precious Ja^cfar’s stature, and I will most definitely make him happy in his followers and supporters and friends.

And after him, I chose Moosaa, in a difficult test, and blind severe darkness. Because the line of My instruction shall not be cut, and My proof shall not be hidden, and My friends shall not ever go astray. Beware! Whomsoever denies any one of them, he has surely denied My bliss; and whoever changes an aayah from My Book, he has surely fabricated against Me.

And woe unto the fabricating deniers when the time of My servant and friend and My chosen one Moosaa finishes. Beware! Whomsoever accuses the Eighth of lying is indeed accusing all of my friends of lying. ^cAli is My friend and My supporter, and is he on whom I shall put the burdens of the prophet hood, and test him with carrying it. He will be killed by a deceitful haughty; he will be buried in the city that was built by the righteous servant Thol-Qarnayn[238] alongside my worst creature[239].

It is a foregone promise; I shall make him extremely happy with Mohammad, his son and his khaleefah after him. For he is the inheritor of My knowledge, and the source of My wisdom, and the keeper of My secret, and My proof over My creatures; I make Heaven his home, and make him the intercessor for seventy thousand of his lineage, all of whom should indeed go to Hell.

And I shall finish him with glory with his son ^cAli, My defender and supporter, and the witness among My creatures, and My trustee over My revelation.

I shall create from him the one who calls to My way, and the holder of my knowledge Hasan.

Then I shall complete it with his son, mercy for the creatures of this world. He shall have the perfection of Moosaa[240], and the magnificence of ^cEesaa[241], and the patience of Ayyoob[242]. My defenders will be humiliated in his era; and their heads will be exchanged as gifts just as the heads of the Turks and the Daylam[243] are exchanged as gifts. They will be killed and burnt; and they will be frightened, terrorized, apprehensive; the earth will be painted with their blood, and grief and resonance will spread in their families. They are truly My friends; by them I push away every blind dark test; and by them I lift the earthquake; and remove from them their burdens and the shekels, “Those are they on whom are Blessings and Mercy from their Lord, and these are the followers of the right course”[244]/[245].)).

 * They also narrate from Rasoolollaah’s sixth khaleefah, Imam Saadiq, who said: ((Al-Dhekr has two meanings: The Holy Qur’an, and Mohammad; and we are Ahl al-Dhekr by both definitions[52].)).

* It has been narrated from Imam Saadiq, who said: ((Indeed, she was named Fatima, because the creatures were kept away from knowing her[1].)).[1] Behaar al-Anwaar / al-Majlesi = vol. 43, page 65. Tafseer / For aat al-Koofi = page 581.

* Imam Sadiq has narrated from his fathers a zeyaarah[102] about Fatima, a part of which is as follows: ((…Peace be upon you O oppressed! The one whose right was taken from her…[103])).

* In a lengthy conversation between Mofaddal ibn ^cOmar and Imaam Saadiq^(AS)[106], during which Mofaddal asked a number of questions evolving around Imaam Mahdi^(AS)[107], Imaam Saadiq pointed to some of Faatimah’s sufferings. Some related excerpts are as follows: ((…And setting fire to the door of Ameer al-Mo’meneen, Faatimah, Hasan and Hosayn to burn them, and lashing the hand of the Great Seddeeqah Faatimah with the whip, and kicking her stomach causing the miscarriage of Mohassin…Then Faatimah complains [to Rasoolollaah] about what came to her from Aboo Bakr and ^cOmar, and about the usurpation of Fadak… And he (Aboo Bakr) says that the prophets do not leave inheritance… And ^cOmar says: Bring out your document which you mentioned your father had written for you, and then he takes it from her, spits on it and tears it in the presence of witnesses from the Qoraysh and the Mohaajireen and the Ansaar…And she tells him (Rasoolollaah) about Aboo Bakr and his ordering Khaalid ibn al-Waleed, Qonfodh and ^cOmar ibn al-Khattaab along with a large number of people to forcefully extract Ameer al-Mo’meneen from his home to giving his allegiance in the gathering place of Bani Saa^cedah tribe…And what ^cOmar says: Come out O ^cAli! and accept what the groups of Moslems have accepted, or we will kill you… And their gathering firewood to burn the house of Ameer al-Mo’meneen, Faatimah, Hasan, Hosayn, Zaynab, Omm Kolthoom[108] and Feddah[109], and putting fire to the door. And Faatimah coming behind the door to speak with them, saying: Woe unto you O ^cOmar! What is this boldness towards Allah and His Messenger?! Do you intend to severe his lineage from this world, and vanish him and extinguish the Light of Allah?!…And ^cOmar saying: That is enough O Faatimah! Mohammad is no longer present, and the angels are no longer bringing commands and prohibitions from Allaah, and ^cAli is none other than just another Moslem; so either he pledges allegiance to Aboo Bakr or you will all burn. So she says crying: O Allah! To You we complain about the loss of Your Prophet and Your Messenger and Your Sincere Friend, and about the turning of his nation against us, and their usurping of our right which You had given us in Your Book that was revealed to Your Prophet. Then ^cOmar says to her: Keep away O Fatima! from the stupidity of women, for surely Allah was not to choose for you the prophecy and the khelaafah. And so the fire was burns the door…And ^cOmar lashes her upper arm with the whip until it leaves a black mark like an armlet, and kicks the door until it hits her stomach when she is six month pregnant with Mohassin, and his miscarriage. And ^cOmar’s attack along with Qonfodh and Khaalid, and slapping her face so hard that her earring is torn from her ear, while she weeps loudly and says: O my father! O Rasoolollaah! Your daughter Fatima is being accused of lying, and is being beaten and the fetus in her womb is being killed. And Ameer al-Mo’meneen comes out, bareheaded with red eyes, spreads his wrap over her, holds her to his chest, and says to her: O Daughter of Rasoolollaah! You have surely known that your father was sent by Allah to be a mercy for the creatures; so I swear to you in the name of Allah, I swear to you in the name of Allah not to move back your veil and raise your forehead [to pray to Allah to send a calamity on the people], so by Allah O Fatima! If you do this, Allah won’t keep on the earth anyone who bares witness that Mohammad is the Messenger of Allah and nor Moosaa, ^cEesaa, Ebraaheem, Nooh and Aadam, and no animal will walk the earth and no bird will fly in the sky. Then he (Ali) says: O son of al-Khattaab! Woe unto you, leave here before I unsheathe my sword and kill. So ^cOmar, Khaalid, Qonfodh and ^cAbdorrahmaan ibn Abi Bakr leave and stay outside the house. So ^cAli calls out to Feddah: O Feddah! Your mistress, come to her, as she has gone into labor because of the kick and the pushing of the door. Thus she miscarries Mohassin, and Ameer al-Mo’meneen says: He is joining his grandfather Rasoolollaah, and will complain to him[110].)). [106] ^cAlayhes Salaam, peace be upon him.[107] ^cAlayhes Salaam, peace be upon him.[108] Zaynab and Omm Kolthoom were the two daughters of ^cAli and Fatima.[109] Feddah was Fatima's student and housemaid.[110] Behaar al-Anwaar / al-Majlesi = vol. 53, excerpts from pages 14 to 19.

* "Hasan bin Ali (a.s.) was certainly the most true worshipper, ascetic and merited man among the people of his time." Rawdhat al-Wa'ideen (Orchard of the Preachers) mentions
that whenever "Hasan would do his ablution, he would tremble and his face would turn pale. He was asked about it, and he replied: 'It is only natural that one who stands in the
presence of the Lord of the Throne turns ashen, and trembles...'"

* Imam al-Sadiq (a.s.) is also reported to have said: "Hasan bin Ali (a.s.) had certainly gone to hajj twenty-five times on foot. He shared his property with Allah twice...or three times."

* Al-Majlisi (May Allah bless his soul) narrated in Bihar that Imam Sadiq (A) said: "The Messenger of Allah entered his house to find Aisha yelling at Fatima, saying: `By Allah, O Khadija's daughter, you feel that your mother was better than us; but what favor does she have above us? Is she not saved like us?'

* The imams of Ahlul Bayt also encouraged ‘Majalis’. They encouraged the poets of the time to compose poetry commemorating the event. When Imam al-Sadiq was visited by Fidhayl, a companion and poet, he asked him, “Do you ever organize ‘majalis’ in commemoration of Imam Husain?” Al-Fudhayl with tearful eyes responded, “Yes we do O’son of the holy prophet”. The Imam then said, “May Allah bless you, I highly approve of such ‘majalis’”.

* On another occasion, Jafar ibn Iffan recited some verses about Karbala to Imam al-Sadiq. The imam wept uncontrollably and addressed him, “O’Iffan, do not think that it is only those whom you can see here are listening to your poetry. In fact Allah’s closest angels are present here at this ‘majlis’, they are all listening to your recitation, and they too lament and weep. May Allah bless you for what you have recited. He will inshallah reward you with paradise for your efforts on our behalf”.

* Indeed Master of the martyrs (Imam Hussain (PBUH)) devoted all he had to the path of his Lord. How delicate Imam Sadiq (PBUH) states his divine motive in a part of the supplication of Arba’een: “(O’ Allah I give witness that) he fought in Your way patiently, and (while) having only You in his mind; until, in Thy obedience, his blood was shed…”

* There are equally authentic traditions of Imam Ja'far al-Sadiq ('a) and Imam 'Ali al-Rida ('a) exhorting their followers regarding the observance of mourning in remembrance of Imam Husayn ('a) and his companions as a means of redemption. In traditions ascribed to the Prophet (S), Fatimah ('a) and the Imams ('a) of the Prophet's family there is another significant aspect to be taken note of. A recurring theme that characterizes them is that not only the prophets and the angles mourned the martyrdom of Imam Husayn and his companions, but also the whole cosmos mourned this tragedy. Strong winds began to blow on that tenth of Muharram and when the Imam was beheaded after he fell in the field of battle, there arose tides in rivers and oceans as if they would flood the entire earth, the stars collided, the sun was eclipsed, mountains moved from their places and the seven heavens rained blood, as blood gushed forth from the ground. Such descriptions of the effect of Imam Husayn's martyrdom on the whole order of being persuade his devotees to participate in a mourning ritual that encompasses all the natural and supernatural realms. If not taken literally, these traditions may be treated as metaphorical expressions of a tragedy possessing cosmic dimensions. There is no doubt that these traditions served as the source of inspiration for the devotees and made them feel one with the whole universe and its purpose.

* sixth Imam, Ja'far Sadiq A.S. It is reported that his companion al-Fudhayl Ibne Yasaar came to pay his respects to the Holy Imam. After the exchange of usual courtesies, Imam asked al-Fudhayl: "Do you people ever organize majaalis to recall the martyrdom of Imam Hussain?" Al-Fudhayl, with tears pouring down his eyes, replied: "Yabna Rasulillah, indeed we do." The Imam said: "May Allah bless you. I highly approve of such majaalis."

* "When Imam Husain (A) came to the Holy Prophet (S), he looked at him, hugged him and said: 'Martyrdom of Husain will generate such a fire in the hearts of believers which will never be extinguished.' Then he said' My parents be sacrificed for him who is the fountain-head of all mourning'. When the companions asked 'What does it mean?' He replied 'That no believer will remember him but mourning and weeping.'

* Hazrat Imam Sadiq (A) said: "When Imam Husain (A) came to the Holy Prophet (S), he looked at him, hugged him and said: 'Martyrdom of Husain will generate such a fire in the hearts of believers which will never be extinguished.' Then he said' My parents be sacrificed for him who is the fountain-head of all mourning'. When the companions asked 'What does it mean?' He replied 'That no believer will remember him but mourning and weeping.'

* As well Imam Sadiq (as) said that the meaning of ‘ayatinna’ the verses is ‘a’immah’ the imams.

* Imam Sadiq (a.s) said: Once, Um Ayman's neighbors came to the Prophet and said: "Messenger of Allah, Um Ayman did not sleep last night because of crying; she surely cried until morning."
The Prophet summoned her and said:
"Um Ayman, your neighbors say that you spent the night crying may Allah not cause your eyes to cry!! What made you cry?"
She answered: "Messenger of Allah, I had a fearful dream which caused me to cry all night long."
The Prophet (p.b.u.h) said: "Tell me your dream, for surely Allah and His Messenger are most knowledgeable."
She said: "Last night I saw a dream as if one of your limbs was thrown in my house!!"
The Messenger of Allah (a.s) said: "Your eyes have slept, but you visioned a good thing. Um Ayman, Fatima will give birth to Al-Hussein, and you will bring him to me. So one of my limbs will be in your house"
When AI-Hussain was born, Um Ayman brought him to the Prophet (p.b.u.h) who said: "Both the carrier and he who is being carried are welcome. Urn Ayman, this is the interpretation of your dream."

* [Muhammad b. Umayr has reported on the authority of his teachers (rijal) that Abu Abd Allah (i.e. Imam Ja'far al-Sadiq), peace be on him, said:] Al-Hasan, peace be on him, said to his companions: God has two cities - one in the east and the other in the west - in which Gods creatures are never interested in disobeying Him. Yet, by God, God's proof to His creatures, both in those two and between them, is no other than myself and my brother, al-Husayn.

* [Abd Allah b. Maymun al-Qaddah reported on the authority of Jafar b. Muhammad al-Sadiq, peace be on them, who said:] Al-Hasan and al-Husayn, peace be on them, were wrestling in front of the Apostle of God, may God bless him and his family. Hasan, catch hold of Husayn, said the Apostle of God, may God bless him and his family. Apostle of God, are you encouraging the big one against the little one? said Fatima, peace be on her. It is Gabriel, peace be on him, who is saying to al-Husayn: Husayn, catch hold of al-Hasan, replied the Apostle of God, may God bless him and his family.

* "Faithful is the brother of faithful just like one single body, (so that ) if one part of it has a complaint the entire body feels & receives the pain & trouble. And their souls are from a single soul. And indeed the tie & connection of faithful's soul to the soul of Allah is more powerful & strengthier then the connection of the rays of sun with it"

*  Abi Baseer says: I heard from Imam Sadiq (a.s.): A free man is a free man under all circumstances. If he is in trouble he is patient, calamities do not break him even if he is imprisoned and overpowered and put in difficulties. Hence, imprisonment and slavery could not harm the honors Yusuf (a.s.). Darkness and fright of a well could not put him to loss until Allah made him His messenger and pitied the nation because of him. Patience and forbearance is like this. It always results in good. So be patient and tolerant so as to see its reward.

 * Forbearance is for faith what a head is for a body. One who has no patience has no faith

*  Imam Sadiq (a.s.) says: Many a time, one hour of forbearance and patience brings a long happiness and how often an hour of lust results in a lengthy sorrow.

* Imam Sadiq (a.s.) said: Verily a slave has his own place and status in the sight of Allah where he does not reach through his deeds. Then Allah puts him in some trouble either physically or monetarily or in a family related matter. Thereafter through patience he reaches that status.

* Husayn, the son of Bishar wrote to Musa the son of Jaffar (Pbuh) "One of my relatives who is ill-tempered has requested to marry with my daughter". The Imam responded "Do not marry her to him if he is a wrong doer." [Bihar al-Anwar, v.103, p.235]

* Hazrat Imam Sadiq (Pbuh) strictly forbade marrying off one?s daughters to fools and the ignorant ones - who cannot be trusted in social and personal affairs and those who cannot be entrusted with property- based on verse 5 of the Chapter Nisaa of the Holy Quran. [Marriage in Islam, pp.54-55]

* Verily those who do not adhere to God's obligatory acts, will not avoid sexual deviations. Those who do not have good morality, and are ill-tempered; and those who do not have a right mind and intellect; and those who are so weak that they cannot stop drinking alcoholic beverages are not suited to be entrusted with a believing pious young woman who is entrusted to us by God. If so, not only will the young woman will be spoiled, but her children too will be influenced by the man?s ill effects. This fact has been stated by the sixth Imam (Pbuh) before man came to realize it through science. The effects of illegitimate acts show up in the offspring. [Vasa'il. v.17, Chapter 1, p.81, Tradition 22043]

*  Also, Imam Jaffer Sadiq (a.s.) says: Modesty is the symbol of faith and whoever has no modesty (Hijab), has no religion.

*  Imam Sadiq (a.s) says in a tradition 'The one who prays for his forty believing brothers before he prays for himself then his supplications for others and himself will (certainly) be accepted.' (Beharul Anwaar vol. 39, p. 383)

* One factor that plays a major role in the acceptance of our supplications is sending 'salawaat' (blessings) upon the Holy Prophet (s.a.w.a) and his infallible progeny (a.s). Imam Sadiq (a.s) says 'The supplication remains concealed until 'salawaat' is sent on the Holy Prophet (s.a.w.a) and his progeny (a.s)' (Al-Kafi vol. 2, pp. 491-493)

* Imam Sadiq [a] said: "Be the friend of he who may grace you, not of one whom you are better than." (- viz. make friends with ones who are higher than you so that you progress.) Bihar-ul-Anwar, vol. 76, p. 267

* Imam Sadiq [a] said: "My most beloved brother is he who (makes me aware of) my faults. "Bihar-ul-Anwar, vol. 74, p. 28

* Imam Sadiq [a] said: "Be careful to have truthful friends and try to obtain them, for they are your support when you are in welfare, and your advocator when you have misfortune. Bihar-ul-Anwar, vol. 74, p. 187

* Imam Sadiq [a] said: "He who seeks the company of those who insult the lovers of Allah has surely disobeyed Him, the Sublime."Usul-i-Kafi, vol. 2, p. 379

* Imam Sadiq [a] said: "When you are informed of a fellow companion committing an evil action, then go to him and tell him: 'O so and so! Either refrain from committing this sin or keep away from us'; then, avoid him unless he does so." Wasa'il-ush-Shi'ah, vol. 16, p. 146

* Imam Sadiq [a] has narrated from his father Imam Muhammad Baqir [a] who said his father Ali ibn Husayn [a] stated: "O' my son! Beware of five (groups) and do not seek companionship with them, do not speak with them, and do not make friends with them on (the) way."

*  Imam Jafar Sadiq (عليه سلام) says: "I can witness the Qa'im wearing the particular garment and taking out the letter of the Prophet [PBUH] sealed with a golden seal, and after breaking the seal, he reads aloud to the people. The people disperse from him as the sheep do from the shepherd. And no one besides his wazir (vizier) and eleven chiefs remain with him. Then people begin to search for a reformer everywhere. But, since they do not find anyone besides him who can help them, they rush towards him. By Allah, I know what the Qa'im is telling them which they refuse to acknowledge." Reference: Bihar al-anwar, Vol. 52, p. 326

* "Of our Mahdi, there are two signs which have never taken place ever since the Earth and the Heaven came into existence. One is that in the month of Ramadan, the moon shall be eclipsed on the first of its nights and the sun in the middle of its days, and such a sign has never occurred ever since the creation of the Earth and the Heaven."Reference: Sunan Dar al-Qutni, vol. 8, p.188