Two Types of Knowledge

Here’s an important tradition that reminds us that Ahlul Bayt (as) know whatever that can possibly be known. It also points to the notion that there is a type of knowledge that neither the angels nor the messengers nor the Ahlul Bayt (peace be upon them all) can know. Only God is aware of all that is in the Mother Book and He is the only one that can carry out this hidden knowledge that everyone is blind to. 

            Here are a few interesting philosophical questions that are worth pondering upon:  There exists a type of knowledge that cannot be known by us. Can we consider this type of knowledge, knowledge to begin with? Knowledge by definition is something that can be known. How does this hidden type of knowledge fit in our definition and understanding of knowledge in general?  Perhaps knowledge shouldn’t be considered as something that is necessarily knowable?

The following tradition is authentic in its chain of narrators.

Arabic Text:

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سُوَيْدٍ الْقَلَّاءِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ:

إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِلْمَيْنِ عِلْمٌ لَا يَعْلَمُهُ إِلَّا هُوَ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ ع فَنَحْنُ نَعْلَمُهُ.

English Translation:

Abi Ja’far (peace be upon him) said:

 

Verily, for Allah, The Almighty, there are two [types of] knowledge: The knowledge that no one knows but He, and the knowledge that He has taught to the angels and messengers. So, what is taught to the angels and messengers (peace be upon them), we know, [too].

Source:

Al-Kafi, Volume 1, Page 256, Tradition #4

Here’s another similar tradition for which the chain of narrators is not evidently authentic. However, if we put this tradition side by side with two other almost identical traditions in the book بصائر الدرجات  (Basair Al-Darajat), and consider that its content is in harmony with the previous authentic tradition, we may come to view it as an acceptable tradition.

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ ضُرَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ:‏

إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِلْمَيْنِ عِلْمٌ مَبْذُولٌ‏ وَ عِلْمٌ‏ مَكْفُوفٌ فَأَمَّا الْمَبْذُولُ فَإِنَّهُ لَيْسَ مِنْ شَيْ‏ءٍ تَعْلَمُهُ الْمَلَائِكَةُ وَ الرُّسُلُ إِلَّا نَحْنُ نَعْلَمُهُ وَ أَمَّا الْمَكْفُوفُ فَهُوَ الَّذِي عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فِي أُمِّ الْكِتَابِ إِذَا خَرَجَ نَفَذَ.

English Translation:

Aba Ja’far (peace be upon him) is heard to have said:

 

For Allah the Most Exalted there are two [kinds of] knowledge: Knowledge that is transferred and knowledge that is blind [or that we are blind to it]. The transferred knowledge is nothing from things known by angels and messengers except we know it. [All that the angels and messengers know, we know, too]. The knowledge that is blind [that we are blind to] is that which is with God, the Most Exalted, in the Mother Book, to be carried out.

Source:

Al-Kafi, Volume 1, Page 253, Tradition #3

In Basair Al-Darajat we can find the following:

حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ ضُرَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُول:‏

إِنَّ لِلَّهِ عِلْمَيْنِ‏ عِلْمٌ‏ مَبْذُولٌ‏ وَ عِلْمٌ مَكْفُوفٌ فَأَمَّا الْمَبْذُولُ فَإِنَّهُ لَيْسَ مِنْ شَيْ‏ءٍ يَعْلَمُهُ الْمَلَائِكَةُ وَ الرُّسُلُ إِلَّا وَ نَحْنُ نَعْلَمُهُ وَ أَمَّا الْمَكْفُوفُ فَهُوَ الَّذِي عِنْدَهُ فِي أُمِّ الْكِتَابِ‏  إِذَا خَرَجَ نَفَذ.

Source:

Basair Al-Darajat, Volume 1, Page 109, Tradition #3

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ الرَّبِيعِ الْكَاتِبِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ قَالَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُول:‏

إِنَّ لِلَّهِ عِلْمَيْنِ‏ عِلْمٌ‏ مَبْذُولٌ‏ وَ عِلْمٌ مَكْنُونٌ فَأَمَّا الْمَبْذُولُ فَإِنَّهُ لَيْسَ مِنْ شَيْ‏ءٍ تَعْلَمُهُ الْمَلَائِكَةُ وَ الرُّسُلُ إِلَّا نَحْنُ نَعْلَمُهُ وَ أَمَّا الْمَكْنُونُ فَهُوَ الَّذِي عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي أُمِّ الْكِتَابِ إِذَا خَرَجَ نَفَذ

Source:

Basair Al-Darajat, Volume 1, Page 112, Tradition #18

The Deserted Well and the Lofty Castle

There is a very well-known tradition in our books that most, if not all, faithfuls are familiar with. It is referred to as the tradition of al-thaqalayn or two weighty things. In it we are clearly and indubitably commanded to, simultaneously, follow the Ahlul Bayt (as) and the Holy Qur’an. The key point in this famous tradition and its many variations is that these two weighty things must be followed concurrently. In other words, we ought not to follow only one until we need the help of the other one. Each of these two weighty things complements the other, and to understand either one of them, we need to study both of them. In simpler words, to understand the teachings of the Ahlul Bayt (as) we need to study to the Qur’an, and to understand the teachings of the Qur’an, we need to study the traditions of the Ahlul Bayt (as). If we study one without the other, we fail to understand both of them.

This important theme and lesson has been argued and emphasized regularly in the teachings of the Ahlul Bayt (as). Nevertheless, unfortunately, nowadays, many people view the traditions of the Ahlul Bayt (as) as secondary and inferior to the teachings of the Qur’an. It has become a habit of many people to try to guess what certain verses of the Qur’an are supposed to imply, instead of referring to see how our Imams (as) have explicated them. There are even certain Islamic speakers and scholars, who, in their speeches and lectures, rarely mention the viewpoint of the Ahlul Bayt (as). 

The purpose of this post is to stimulate some thoughts on this issue. I will present an authentic tradition, in which our Imam (as) interprets a section of a verse. Without having any knowledge of this tradition, it would be difficult for us to see how this section of this verse could imply what the Imam (as) is referring to. 

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع‏

فِي قَوْلِهِ تَعَالَى وَ بِئْرٍ مُعَطَّلَةٍ وَ قَصْرٍ مَشِيدٍ (الحج:45) قَال‏:

الْبِئْرُ الْمُعَطَّلَةُ الْإِمَامُ الصَّامِتُ وَ الْقَصْرُ الْمَشِيدُ الْإِمَامُ النَّاطِقُ.

English Translation:

Narrated by Mohammad Ibn Yahya from Al-Amraki from Ali Ibn Ja’far from Abul Hassan (peace be upon him), regarding the words of Allah the Most Exalted,

 

“Deserted well and lofty castle” (Al-Hajj:45)

He (peace be upon him) said: 

“The deserted well is the silent Imam and the lofty castle is the Imam who speaks.”

Source:

Al-Kafi, Volume 1, Page 427, Tradition #75

In my opinion, it is fair to state that not many people would interpret these words as our Imam (As) has.

I recommend that when and if we can, we look into how the Ahlul Bayt (as) have interpreted specific verses or sections and phrases within verses. It may be the case that their interpretations may surprise us, and challenge our common views and analyses. 

Lastly, it is important to note that via this tradition our Imam (as) is indicating to us that through proper interpretation of the Qur'an, we can see that the issue of Imamate is found within our Holy Book.

  

The Good Tree

As we are busy purifying ourselves, in this Holy Month of Ramadhan, via our good deeds, prayers and supplications, knowing the similitude of the good tree may help us pursue our worship more enthusiastically. This tradition will hopefully accomplish two tasks. First, it will hopefully encourage us to devote more time to our religious studies and good deeds, in order to ensure that we, truly, are the followers of Ahlul Bayt (Peace be upon them). Second, it will hopefully provide us with a sense of tranquility and hope that if we do our part and adhere closely to the teachings of Ahlul Bayt (peace be upon them) and ensure that our deeds and lives are in line with their teachings, then we are attached to the good tree.  

Always keep in mind that our deeds speak much louder than our words. We exhibit our beliefs and faith, not through our words but through our actions. Anyone can memorize nice religious words to say when opportunity arrives, but not everyone has sufficient faith in their beliefs to exhibit them via actions. Thus, use this Holy Month to break old undesirable habits, and in turn, begin new desirable and religious habits. Remember, habits take time to break or to form. Do not give up, be patient and preserve through.

The following tradition is graded authentic.

Arabic Text:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ:  
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ - كَشَجَرَةٍ طَيِّبَةٍ أَصْلُها ثابِتٌ‏ وَ فَرْعُها فِي السَّماءِ(14:24)  قَالَ فَقَالَ رَسُولُ اللَّهِ ص أَصْلُهَا وَ أَمِيرُ الْمُؤْمِنِينَ ع فَرْعُهَا وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمَا أَغْصَانُهَا وَ عِلْمُ الْأَئِمَّةِ ثَمَرَتُهَا وَ شِيعَتُهُمُ الْمُؤْمِنُونَ وَرَقُهَا هَلْ فِيهَا فَضْلٌ‏ قَالَ قُلْتُ لَا وَ اللَّهِ قَالَ وَ اللَّهِ إِنَّ الْمُؤْمِنَ لَيُولَدُ فَتُورَقُ وَرَقَةٌ فِيهَا وَ إِنَّ الْمُؤْمِنَ لَيَمُوتُ فَتَسْقُطُ وَرَقَةٌ مِنْهَا.

Farsi Translation:

عمرو بن حريث گويد: قول خداى تعالى را:  
«مانند درخت پاكى كه ريشه ‏اش برجا و شاخه‏اش سر به آسمان كشيده» (14:24) از امام صادق عليه السلام پرسيدم. حضرت فرمود: رسول خدا صلّى اللَّه عليه و آله اصل و ريشه آن درخت است و امير المؤمنين عليه السلام فرع (و تنه) آن و امامان از نسل آنها شاخه ‏هاى آن و علم امامان ميوه آن و شيعيان مؤمن ايشان برگهاى آنست، آيا در آن درخت چيز زياد ديگرى هست؟ عرضكردم: نه، بخدا. فرمود: بخدا كه چون مؤمنى متولد شود، برگى در آن درخت پيدا مى ‏شود و چون مؤمنى ميميرد، برگى از آن درخت مى‏ افتد.

English Translation:

Narrated by a number of our companions from Ahmed Ibn Mohamed from Ali Ibn Seif from his father from Amr Ibn Huraith who said: 
I asked Abu Abdullah (Peace be upon him) about the words of Allah the Most Exalted: “A goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens.” (14:24).

He (peace be upon him) said: “The Messenger of Allah is its root, the Prince of the Faithfuls is its trunk. The Imams from their progeny are its branches, the knowledge of the imams is its fruits and their faithful Shia are its leaves. Is there anything else in that [tree]?”

I said, “No, by Allah.”

He (peace be upon him) said, “By Allah, when a faithful [Mu'min] is born a leaf blossoms upon it and when a faithful [Mu'min] dies, a leaf falls.”

Source:

Al-Kafi, Volume 1, Page 428, Tradition #80

Particles in Adam's Backbone

In this post, I like to present a tradition that on the surface has a very clear point and message. However, what caught my eyes is the part that is not considered the main message of this tradition. 

First, I will post this Authentic tradition, then I will mention what I have in mind.

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحسينِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ (64:2) فَقَالَ عَرَفَ اللَّهُ إِيمَانَهُمْ بِوَلَايَتِنَا وَ كُفْرَهُمْ بِهَا يَوْمَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ فِي صُلْبِ آدَمَ ع وَ هُمْ ذَرٌّ

Farsi Translation:

حسين بن نعيم صحاف گويد: از امام صادق (ع) پرسيدم از قول خدا عز و جل «برخى شما مؤمن باشيد و برخى كافر»(64:2)  فرمود: خدا ايمان آنها را به ولايت ما و كفر آنها را هم به محك ولايت ما شناخته است از روزى كه ميثاق از آنها بر گرفت و آنها ذره‏ اى بودند در پشت آدم (ع)

English Translation:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from al-Husain ibn Nu‘aym al-Sahhaf who has said the following:

“Once I asked abu ‘Abd Allah, peace be upon him, about the words of Allah, the Most Majestic, the Most Gracious: ‘. . . certain persons of you have accepted the faith and others of you have not. . . .’(64:2) The Imam said, ‘God knows their faith and their disbelief through [their position on] our Wilayah [guardianship] since the day He took their covenants in the backbone/spinal cord/Rachis/loin of Adam (peace be upon him) and they were small particles.

Source:

Al-Kafi, Volume 1, Page 413, Tradition #4

The very clear message from this tradition is that the standard through which the people of faith and disbelievers are separated is the wilayah [guardianship] of the Ahlul Bayt (peace be upon them).  In other words, very bluntly put, based on this tradition, whoever that rejects or has rejected the Wilayah of the Ahlul Bayt (peace be upon them) cannot be considered faithful to God. The belief in Wilayah of our Imams is a necessary pre-condition for having faith. If one has rejected their wilayah then his or her deeds cannot help him or her when the deeds are accounted for. However, if one has not rejected their wilayah and is rather in search of the Truth, his or her good actions will bring him/her to accept the wilayah of our Imams.

Now, this was not the part that grabbed my attention, since the followers of Ahlul Bayt (as) are already quit aware of the significance of Wilayah. What captured my attention was the part regarding our existence in the body of Adam (as) prior to our physical birth.  

According to this tradition, which is in line with the Quran, every one of us gave our pledge to Allah before we were born in this world. The nature of our existence prior to our birth is a very complex topic. Many scholars have delved into this topic and have written much about it. However, as we know, the words and sayings of Ahlul Bayt (as) always override the words, conjectures and statements of any scholar.  

In the following segment I state what I think we could take from the latter part of this tradition.  Please, do not blindly take what I say to be correct.  What I am about to mention is solely based on my own research and comprehension of this tradition.

According to this tradition: 

·         We did exist prior to our births in this world.

·      We made a covenant with Allah prior to our birth in this world.  The nature of this covenant is not stated in this tradition. 

·         We made this pledge with Allah inside the صُلْبِ of Adam (as).  I looked to see if I can find an accurate definition or translation for this term. According to the medical dictionary the term “صُلْبِ” means backbone or rachis. I further looked into the definition of “rachis” and discovered that it means spinal column.  The medical definition of spinal column is the following: 

                                    Spinal column n.
                                     The series of articulated vertebrae, separated by intervertebral                                       disks and held together by muscles and tendons, that extends from                                        the cranium to the coccyx, encasing the spinal cord and forming                                         the supporting axis of the body. Also called backbone, rachis,                                          spine, vertebral column.

Since  صُلْبِ is regularly translated as loins, I looked and found that loins could be understood as the area between the lower rib cage and the hip bones; in other words, the lumbar segment of the spinal cord.  Subsequently, I looked to see if any studies have been done to link this segment of the body with male reproductive system and I found the following studies, which were published in 2008 and 2011.  

Ejaculation Elicited by Microstimulation of Lumbar Spinothalamic Neurons

& 

A Pivotal Role of Lumbar Spinothalamic Cells in the Regulation of Ejaculation via Intraspinal Connections

According to these studies, the neurons in this area are essentially responsible for ejaculation in males. This finding made me curious and I looked further into the link between spinal column and sexual functions in men. I found the following study from 2011. In it you can study and learn the complex relationship between the male brain, the male spinal cord and the male sexual functions. 

Brain–spinal cord neural circuits controlling male sexual function and behavior

According to this paper, “The lumbar spinal segments are of particular interest because they contain several neural circuits that, in association with neural circuits of the thoracic and sacral spinal cord, are important in eliciting male sexual responses (i.e., erection and ejaculation)” Furthermore, it states, “specific population of LSt [Lumbar Spinothalamic] neurons in the third and fourth lumbar segments of the spinal cord acts as a “spinal ejaculation generator” because toxins that selectively cause lesions in galanin-expressing neurons in this region completely eliminate ejaculation in rats while other aspects of male sexual behavior remain unaffected.” This study confirms that this segment of our spinal cord is essential and necessary for ejaculation in males.

There’s much much more that could be learned from reading this paper.  Our spinal cord or our backbone or our loin, as many of us can probably assume, is extremely important for our sexual functions.

·         According to this tradition, we were present as particles inside Adam.  This entails that we existed physically in one way or another inside Adam.  Perhaps, Adam as the first evolved human was the first being who had within him the complete human gene pool, which in turn is used by each and every one of us. In this sense, we all existed inside Adam, and the future generations exist within us.

This topic is, without a doubt, a complicated topic. We can only hope that in the near future through our scientific discoveries we will learn more about this topic and refine our views and understanding of it and in turn this tradition from our Imam (as).

In the end, if you disagree with my views in this post or if you would like to mention anything about this post, please leave a comment. Your feedback is always welcomed and appreciated.

I hope what I said in this post encourages some of us to look at our Imams' traditions from a natural and scientific perspective, as opposed to purely conceptual and non-natural perspectives. Even if you disagree with everything that I said in this post and consider it irrelevant, I can only hope that reading this post would motivate some of us to examine the traditions of our Imams from different dimensions and through multiple lenses.

The Excellence, Qualifications and Attributes of Ahlul Bayt

            During the month of Moharram, most of us commemorate the martyrdom of Imam Hussain, peace be upon him, and his righteous companions.  Most of us try to visualize the scenes of Karbala and strive to feel the pain of our Imam, his family and his companions. What happened in Karbala is indeed quite unfathomable, nevertheless, by attempting to remember it every year and by learning more and more about the details of the events that occured prior and during Moharram of that year, we keep ourselves connected to our religion, to our Imams, to the Messenger of Allah and to God. We must each year, seek to outperform ourselves from previous years. 

        

         Through gaining knowledge and practicing the religion of Islam, the Islam of Ahlul Bayt, peace be upon them, we build and strengthen our faith in Allah.  Sincerity and clarity follow faith into our hearts, and through their presence in our hearts, our eyes, ears and minds, begin to sense reality and experience reality as it really is.

         Subsequently, the more vivid the reality appears to us, the more we could truly and thoroughly absorb and feel the events of Karbala.  We could truly and thoroughly understand the definitions of faith, monotheism, piety and devotion.

         One of the key factors that helps in clarifying the reality for us is understanding the status of our Imams. Only after we truly understand their positions and their nearness to Allah, only then we could begin to realize the bigger picture and admire their devotion; only then we could truly appreciate what they went through to keep the religion of Allah untainted and pure for us.  And only after we properly understand what they went through for us, we could begin to correctly and to the best of our abilities follow their teachings and guidelines. 

         Thus, in this post, I would like to present an Authentic hadith in which we can learn about the excellence and attributes of our Imams.

         Please do read this tradition multiple times. Each time different important elements within this hadith may stand out for you.  

            Since this is a relatively long hadith, I will post only its Arabic text and English translation. If you would like to read it in Farsi as well, please do not hesitate to message me and I will send it to you.

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي خُطْبَةٍ لَهُ يَذْكُرُ فِيهَا حَالَ الْأَئِمَّةِ ع وَ صِفَاتِهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْضَحَ بِأَئِمَّةِ الْهُدَى مِنْ أَهْلِ بَيْتِ نَبِيِّنَا عَنْ دِينِهِ وَ أَبْلَجَ بِهِمْ عَنْ سَبِيلِ مِنْهَاجِهِ وَ فَتَحَ بِهِمْ عَنْ بَاطِنِ يَنَابِيعِ عِلْمِهِ فَمَنْ عَرَفَ مِنْ أُمَّةِ مُحَمَّدٍ ص وَاجِبَ حَقِّ إِمَامِهِ وَجَدَ طَعْمَ حَلَاوَةِ إِيمَانِهِ وَ عَلِمَ فَضْلَ طُلَاوَةِ إِسْلَامِهِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَصَبَ الْإِمَامَ عَلَماً لِخَلْقِهِ وَ جَعَلَهُ حُجَّةً عَلَى أَهْلِ مَوَادِّهِ وَ عَالَمِهِ وَ أَلْبَسَهُ اللَّهُ تَاجَ الْوَقَارِ وَ غَشَّاهُ مِنْ نُورِ الْجَبَّارِ يَمُدُّ بِسَبَبٍ إِلَى السَّمَاءِ لَا يَنْقَطِعُ عَنْهُ مَوَادُّهُ وَ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِجِهَةِ أَسْبَابِهِ وَ لَا يَقْبَلُ اللَّهُ أَعْمَالَ الْعِبَادِ إِلَّا بِمَعْرِفَتِهِ فَهُوَ عَالِمٌ بِمَا يَرِدُ عَلَيْهِ مِنْ مُلْتَبِسَاتِ الدُّجَى وَ مُعَمِّيَاتِ السُّنَنِ وَ مُشَبِّهَاتِ الْفِتَنِ فَلَمْ يَزَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى يَخْتَارُهُمْ لِخَلْقِهِ مِنْ وُلْدِ الْحُسَيْنِ ع مِنْ عَقِبِ كُلِّ إِمَامٍ يَصْطَفِيهِمْ لِذَلِكَ وَ يَجْتَبِيهِمْ وَ يَرْضَى بِهِمْ لِخَلْقِهِ وَ يَرْتَضِيهِمْ كُلَّ مَا مَضَى مِنْهُمْ إِمَامٌ نَصَبَ لِخَلْقِهِ مِنْ عَقِبِهِ إِمَاماً عَلَماً بَيِّناً وَ هَادِياً نَيِّراً وَ إِمَاماً قَيِّماً وَ حُجَّةً عَالِماً أَئِمَّةً مِنَ اللَّهِ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ حُجَجُ اللَّهِ وَ دُعَاتُهُ وَ رُعَاتُهُ عَلَى خَلْقِهِ يَدِينُ بِهَدْيِهِمُ الْعِبَادُ وَ تَسْتَهِلُّ بِنُورِهِمُ الْبِلَادُ وَ يَنْمُو بِبَرَكَتِهِمُ التِّلَادُ جَعَلَهُمُ اللَّهُ حَيَاةً لِلْأَنَامِ وَ مَصَابِيحَ لِلظَّلَامِ وَ مَفَاتِيحَ لِلْكَلَامِ وَ دَعَائِمَ لِلْإِسْلَامِ جَرَتْ بِذَلِكَ فِيهِمْ مَقَادِيرُ اللَّهِ عَلَى مَحْتُومِهَا فَالْإِمَامُ هُوَ الْمُنْتَجَبُ الْمُرْتَضَى وَ الْهَادِي الْمُنْتَجَى وَ الْقَائِمُ الْمُرْتَجَى اصْطَفَاهُ اللَّهُ بِذَلِكَ وَ اصْطَنَعَهُ عَلَى عَيْنِهِ فِي الذَّرِّ حِينَ ذَرَأَهُ وَ فِي الْبَرِيَّةِ حِينَ بَرَأَهُ ظِلًّا قَبْلَ خَلْقِ نَسَمَةٍ عَنْ يَمِينِ عَرْشِهِ مَحْبُوّاً بِالْحِكْمَةِ فِي عِلْمِ الْغَيْبِ عِنْدَهُ اخْتَارَهُ بِعِلْمِهِ وَ انْتَجَبَهُ لِطُهْرِهِ بَقِيَّةً مِنْ آدَمَ ع وَ خِيَرَةً مِنْ ذُرِّيَّةِ نُوحٍ وَ مُصْطَفًى مِنْ آلِ إِبْرَاهِيمَ وَ سُلَالَةً مِنْ إِسْمَاعِيلَ وَ صَفْوَةً مِنْ عِتْرَةِ مُحَمَّدٍ ص لَمْ يَزَلْ مَرْعِيّاً بِعَيْنِ اللَّهِ يَحْفَظُهُ وَ يَكْلَؤُهُ بِسِتْرِهِ مَطْرُوداً عَنْهُ حَبَائِلُ إِبْلِيسَ وَ جُنُودِهِ مَدْفُوعاً عَنْهُ وُقُوبُ الْغَوَاسِقِ وَ نُفُوثُ كُلِّ فَاسِقٍ مَصْرُوفاً عَنْهُ قَوَارِفُ السُّوءِ مُبْرَأً مِنَ الْعَاهَاتِ مَحْجُوباً عَنِ الْآفَاتِ مَعْصُوماً مِنَ الزَّلَّاتِ مَصُوناً عَنِ الْفَوَاحِشِ كُلِّهَا مَعْرُوفاً بِالْحِلْمِ وَ الْبِرِّ فِي يَفَاعِهِ مَنْسُوباً إِلَى الْعَفَافِ وَ الْعِلْمِ وَ الْفَضْلِ عِنْدَ انْتِهَائِهِ مُسْنَداً إِلَيْهِ أَمْرُ وَالِدِهِ صَامِتاً عَنِ الْمَنْطِقِ فِي حَيَاتِهِ فَإِذَا انْقَضَتْ مُدَّةُ وَالِدِهِ إِلَى أَنِ انْتَهَتْ بِهِ مَقَادِيرُ اللَّهِ إِلَى مَشِيئَتِهِ وَ جَاءَتِ الْإِرَادَةُ مِنَ اللَّهِ فِيهِ إِلَى مَحَبَّتِهِ وَ بَلَغَ مُنْتَهَى مُدَّةِ وَالِدِهِ ع فَمَضَى وَ صَارَ أَمْرُ اللَّهِ إِلَيْهِ مِنْ بَعْدِهِ وَ قَلَّدَهُ دِينَهُ وَ جَعَلَهُ الْحُجَّةَ عَلَى عِبَادِهِ وَ قَيِّمَهُ فِي بِلَادِهِ وَ أَيَّدَهُ بِرُوحِهِ وَ آتَاهُ عِلْمَهُ وَ أَنْبَأَهُ فَصْلَ بَيَانِهِ وَ اسْتَوْدَعَهُ سِرَّهُ وَ انْتَدَبَهُ لِعَظِيمِ أَمْرِهِ وَ أَنْبَأَهُ فَضْلَ بَيَانِ عِلْمِهِ وَ نَصَبَهُ عَلَماً لِخَلْقِهِ وَ جَعَلَهُ حُجَّةً عَلَى أَهْلِ عَالَمِهِ وَ ضِيَاءً لِأَهْلِ دِينِهِ وَ الْقَيِّمَ عَلَى عِبَادِهِ رَضِيَ اللَّهُ بِهِ إِمَاماً لَهُمُ اسْتَوْدَعَهُ سِرَّهُ وَ اسْتَحْفَظَهُ عِلْمَهُ وَ اسْتَخْبَأَهُ حِكْمَتَهُ وَ اسْتَرْعَاهُ لِدِينِهِ وَ انْتَدَبَهُ لِعَظِيمِ أَمْرِهِ وَ أَحْيَا بِهِ مَنَاهِجَ سَبِيلِهِ وَ فَرَائِضَهُ وَ حُدُودَهُ فَقَامَ بِالْعَدْلِ عِنْدَ تَحَيُّرِ أَهْلِ الْجَهْلِ وَ تَحْيِيرِ أَهْلِ الْجَدَلِ بِالنُّورِ السَّاطِعِ وَ الشِّفَاءِ النَّافِعِ بِالْحَقِّ الْأَبْلَجِ وَ الْبَيَانِ اللَّائِحِ مِنْ كُلِّ مَخْرَجٍ عَلَى طَرِيقِ الْمَنْهَجِ الَّذِي مَضَى عَلَيْهِ الصَّادِقُونَ مِنْ آبَائِهِ ع فَلَيْسَ يَجْهَلُ حَقَّ هَذَا الْعَالِمِ إِلَّا شَقِيٌّ وَ لَا يَجْحَدُهُ إِلَّا غَوِيٌّ وَ لَا يَصُدُّ عَنْهُ إِلَّا جَرِيٌّ عَلَى اللَّهِ جَلَّ وَ عَلَا

English Translation:

Narrated by Mohamed Ibn Yehya from Ahmed Ibn Mohamed Ibn Eissa from Al-Hassan Ibn Mahboub from Ishaq Ibn Ghaleb from Abu  Abdullah (peace be upon him) who describes the status of Imams, peace be upon them, and their attributes in one of his sermons as such:

         “Allah, the Most Holy, the Most High, has explained His religion through Imams of guidance from the family of our Prophet, the Ahl al-Bayt, and has cleared through them the path of His system and plan. He has opened through them the inside of the springs of His knowledge.

         Whoever of the followers of Muhammad (peace be upon him) has recognized his obligation toward the rights of his Imam he has realized the taste of the sweetness of his belief and the superior beauty of his Islam. It is because Allah, the Most Holy, the Most High, has appointed the Imam as torchbearer for His creatures and authority over those who receive His blessings in His world.

         He has crowned him with dignity and has encompassed him in the light of His Omnipotence that extends for him a means to the heavens. He does not discontinue His blessings for him for nothing with Allah is achieved except through its right means. Allah does not accept the good deeds of His servants without their recognition of the Imam, (peace be upon him). The Imam (pbuh) knows how to sort out the dark confusing matters and things that may obscure the Sunnah (tradition of the Holy Prophet, peace be upon him) and the confounding matters in mischievous conditions.

         Allah, the Most Holy, the Most High, continues to choose the Imams from the descendents of al-Husain, peace be upon him, one after the other Imam. He would select and choose them for the leadership of His creatures delightfully and well-satisfied with them. Whenever one Imam would leave this world He would appoint for His creatures his successor as a clear beacon and a shining guide, a guarding leader, and a knowledgeable one with Divine Authority.

            The Imams from Allah guide people to the truth and with the truth they judge. They are Allah’s authority calling people to Him, and shepherds of His creatures. With their guidance people follow the religion and from them the land receives light. Through their holiness the bounties increase. Allah has made them life for the people and the torches in the darkness, the keys to communication and the strongholds for Islam. Thus, have the measures of Allah continued in them toward His final decision.

         The Imam (peace be upon him) is the outstanding amicable one; the most trusted guide and the guardian who can make hopes come true. Allah has chosen him with such distinctions. He selected him as such in the realm when all things were in the form of particles in the instant that He made him. He chose him as such in the realm in which all things were designed as He had designed him as a shadow, before He made the organisms, on the right side of His throne, gifted him with wisdom in the unseen knowledge with Him and granted him outstanding purity.

         He is an heir of Adam, the best one among the descendents of Noah, the chosen one of the family of Abraham, a descendent of Ishmael and of the most preferred ones in the family of Prophet Muhammad (peace be upon him).

         He has always been looked after by the watchful eyes of Allah Who provides him security and guards him with His shield, well protected against the evil nets of Iblees and his armies. He is well defended against the approaching dark nights and the false accusations of the evildoers. All wickedness is kept away from him and he is kept safe against all forms of defects and flaws. He is veiled against all scourges. He is infallible in matters of sins. He is kept safe and sound against all indecencies.

         He is well known for his forbearance and virtuousness in the early days of his life. Chastity, great knowledge and excellence are ascribed to him toward the end of his life.

         The task of Imamate [Leadership with Divine Authority] of his father rests with him while in the lifetime of his father he remains silent.

            When the time of the Imamate of his father ends it is the time when the measure of Allah ends up with him due to His wish. The will of Allah brings him to His love, thus, the end of the Imamate of his father comes and he passes away. The Authority from Allah shifts to him after his father.

            He then is made the person in charge of His religion, the divine authority [Hujja] over His servants, the guardian over His lands, he is supported with His spirit and is given of His knowledge. He raises him as a beacon for His creatures, makes him to have His Authority over the people of his world and as the light for the people of His religion and a guardian for His servants.

            Allah is well-pleased to have him as Imam of the people, entrusts him with His secret, makes him a safe keeper of His knowledge and hides His wisdom in him. He protects him for His religion, calls upon him to serve His great task, and revives through him the phases of His system (of religion) and the obligations in His laws.

         The Imam then enforces justice - when the people of ignorance are confused and the disputing and quarreling people are frustrated - with shining light, the beneficial cure and radiant truth. He does so with clear explanations of all aspects and exactly in the manner and practices his truthful father and forefathers would do before him. No one ignores the rights of such a scholar except the wicked ones. No one refuses and denies him except those who have strayed away from the right path. No one keeps away from him except those who are aggressive against Allah, the Most Holy, the Most High.”

Source:

Al-Kafi, Volume 1, Page 203, Tradition #2