Written transcript of the lecture
The Meshkat-e Noor teachings series🌼🔆🌼The Glory of the Truthful One of the Family of Muhammad (AS)🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Untold Scientific Insights” “The Vastness of the Knowledge of the Divine Proofs” “The Secret of Knowledge” “Rare Miracles of Imam Jaʿfar al-Sadiq (AS)” “The Exalted Station of Imam al-Sadiq (AS)” and more … An abstract with supplement 1405.06.05 Ali Saʿi (ʿAbdullah Mishkat) 110.141(903) 🌹🔅
✳️✅ ❇️ 🔆✨💫🔆 🌸☘️🌷🌹🌻 🌼 🕋 🌙 🤲 🌙 🕌 📖 🍃🪴
A poem: A glimpse of the splendour of al-Sadiq!
A fresh look at the beauty and majesty of Imam Jaʿfar al-Sadiq (AS)!
Imam Jaʿfar al-Sadiq (AS), in his own blessed words!
The great mysteries of prophethood, imamate and divine authority!
Special manifestations of the knowledge of the sinless and immaculate Household!
The secret of “knowledge”
❇️A structured summary of the scholarly and spiritual-authority grandeur of Imam al-Sadiq (AS)
1. Imam al-Sadiq’s (AS) place in the cultural movement
His era was not a “golden opportunity” but one of “cultural suffocation” and severe tyranny, amid military and ideological conflicts.
Despite keeping watch on two opposing groups (the usurpers of the caliphate), the Imam established the great “cultural and ideological Ashura” movement, continuing the work of his forefathers, al-Baqir and al-Sajjad (AS).
He established a major scholarly centre and religious university; without it, the principles of monotheism and belief, along with their branches, would have been lost.
His method of communication: at times, he spoke with his companions from behind a curtain, to protect their lives and sustain the scholarly struggle.
2. The scope of the Imam’s divinely ordained authority and proofhood over the worlds
A) The narration of twelve thousand worlds
«إن لله عزّ و جلّ اثنی عشر ألف عالم، کل عالم منهم أکبر من سبع سموات و سبع أرضین… و إنّی الحجة علیهم»
Each world is greater than seven heavens and seven earths, and is unaware of the existence of other worlds.
Imam al-Sadiq (AS) is God’s proof over all these worlds; his knowledge encompasses all creation.
The correspondence between the number twelve and the Twelve Imams points to a single system of divine authority across all worlds.
B) The narration of Madinat Khalfa al-Bahr (the City Beyond the Sea)
A city forty days’ journey from the sun, inhabited by people who have never sinned and know nothing of Iblis.
The Imams remain in constant contact with them, meet their needs, and answer their questions about the appearance of al-Qa’im.
Their characteristics: intense worship (prostrating for months), sustenance of glorification, clothing made from leaves, lifespans of a thousand years, and unusual iron weapons.
They are special companions of the Imam of the Age (AS) in the global conquest of India, Daylam, the lands of the Turks, Rome and beyond; no one can stand against them.
Message: The scope of the wilayah of the Ahl al-Bayt extends beyond ordinary conceptions and encompasses the unseen realms as well.
C) The Tradition That the Proof of God Extends to All Creation
“There is nothing—not a human being, a jinn, or an angel in the heavens—over whom we are not the proofs of God … even the heavens, the earth, and the mountains.”
The Imams are God’s proofs to all beings—humans, jinn, angels, and even the heavens, the earth, and the mountains.
The wilayah of the Ahl al-Bayt has been presented to all creation; accepting or rejecting it is the criterion of faith and disbelief.
3. The Imam’s Knowledge: Beyond the Outward Sciences
A) The Imam’s Knowledge Surpasses Human Learning
In a conversation with a Yemeni man whose scholar could foretell the movements of birds and track their traces over the course of a month, the Imam said: The scholar of Medina—the infallible Imam—knows, in the blink of an eye, the sun’s course through the twelve zodiacal signs, the twelve lands, the twelve seas, and the twelve worlds, without relying on outward signs.
The Imam’s knowledge is bestowed directly by God and comes from the unseen; it is neither empirical nor outward.
B) The Types of Knowledge and the Ahl al-Bayt’s (AS) Exclusive Books
According to a tradition from Imam al-Sadiq (AS), transmitted by Abu Basir, the knowledge of the Ahl al-Bayt falls into five main categories:
| Source | Contents | Distinctive Feature |
| Al-Jāmiʿa | A scrollseventy cubits long, dictated by the Prophet (PBUH) and written in Ali’s (AS) hand; it contains every lawful and unlawful matter, blood-money rulings, and people’s needs until the Day of Resurrection. | The most comprehensive source of jurisprudence and law; the Prophet’s cubit is a measure of the heavenly realm. |
| Al-Jafr | A leather container of two kinds: the White Jafr (the Torah, Gospel, Psalms, and earlier scriptures) and the Red Jafr (the Prophet’s weapon, which will not be brought forth until the appearance of the Qa’im). | The knowledge of prophets and their successors; a heavenly technology and the software of wilayah. |
| The Mushaf of Fatima (SA) | A book three times the size of the present Qur’an, containing future events and the names of rulers until the Day of Resurrection; it contains not a single word of the Qur’an. | Revealed knowledge concerning reports of the unseen; understanding Fatima is the key to comprehending the Night of Decree. |
| Knowledge of the Events of Night and Day | Knowledge of new and unfolding events until the Day of Resurrection: “What comes to pass by night and by day, one event after another, one thing after another.” | A dynamic, living knowledge that transcends time, beyond the bounds of “what has been and what will be”. |
| The Scrollsof Names | A record of every Shi‘i and every opponent until the Day of Resurrection, along with each person’s essential attributes. | The Imam’s complete knowledge of the community; each name has a unique identifying code. |
4. True Knowledge in the Imam’s Words (AS)
After enumerating all these sources, the Imam says: “This is knowledge, but not the kind you imagine.” He then goes on to describe true knowledge as follows::
“Knowledge is what comes to pass by night and by day, one event after another, one thing after another, until the Day of Resurrection.”
The difference between this knowledge and knowledge of “what has been and what will be”:
| Knowledge of what has been and what will be | Knowledge of what occurs by night and by day |
| Knowledge of the universal and definitive events of the past and future | Knowledge of changing, conditional, moment-by-moment particulars |
| Capable of being recorded in a scroll or book | Beyond the book; flows within the Imam’s heart |
| Of the same kind as the prophets’ knowledge of fixed matters | Of the same kind as the Imam’s knowledge of hidden realities and moment-to-moment changes |
| Comparable to history and prophecy | Comparable to being present in the living flow of existence |
Characteristics of true knowledge:
Knowledge of “the very act of coming into being,” not merely of what comes into being.
Knowledge of how the divine will manifests at every moment.
Knowledge of changes arising from the servants’ actions and their effect on divine decrees.
Knowledge of the “matter between two matters” (effacement and confirmation), in keeping with the verse “Allah effaces what He wills and confirms what He wills”.
Knowledge bound up with the Imam’s life and passed on to the next Imam.
Knowledge beyond time and space, even beyond pre-eternity and eternity.
5. Explanation of key terms in the narration
| Term | Meaning |
| Ghābir | Knowledge of the future (what is yet to come) |
| Mazbūr | Knowledge of the past (what has been written) |
| Nukat fi al-qulūb | Divine inspiration in the hearts of God’s chosen servants |
| Naqr fi al-asmāʿ | Hearing the voices of angels without seeing their forms |
| Jafr | A leather container holding the knowledge of the prophets and the Messenger’s weapons |
| Muṣḥaf Fāṭima | A book containing reports of the future and the names of rulers until the Day of Resurrection |
| Jāmiʿa | A comprehensive legal scroll dictated by the Prophet and written in Ali’s hand |
| Wiʿāʾ | A container for keeping the Jafr |
| The Messenger of Allah’s cubit | A celestial measure, beyond material dimensions |
| Falaqa fīhi | Dictated directly from the blessed lips of the Prophet |
| Arsh al-khadsh | Compensation for a scratch; evidence of encompassing even the minutest matters |
| Ghamz | A gentle press of the hand to convey something in practice |
6. Overall conclusion
The knowledge of the Ahl al-Bayt is not limited to the Qur’an and narrations; it encompasses the knowledge of earlier peoples, reports of the future, precise rulings, and moment-by-moment knowledge of the world.
The Imams’ authority extends across all realms (the twelve thousand worlds, the city beyond the sea, the angels, and even inanimate things), and their authority is binding.
True knowledge in the Ahl al-Bayt’s possession is a living, dynamic flow, welling up at every moment from Madīnat al-ʿIlm al-Nabī (the Prophet’s soul) and opening through its gates (Ali and his descendants).
Knowing Fāṭima (SA) is the key to understanding the Night of Decree and receiving its blessings; her station is so exalted that creation has been withheld (fuṭimū) from knowing her innermost reality.
The Imam’s knowledge is knowledge of the “divine traditions” and “God’s ever-renewed acts of creation”: presence with God (ʿinda Allāh), beyond time and space—not merely awareness of the past and future of created beings.
Detailed Discussion
Foreword
A true understanding of the Infallible Imams (AS) goes beyond recording historical events or listing their moral virtues. It opens a window onto the boundless expanse of creation and the wondrous order of divine authority. Among the radiant stars in the firmament of the Imamate, Imam Jaʿfar al-Ṣādiq (AS) holds a special place. He not only revived the Prophetic school amid the turbulent trials of his era, but also opened new horizons in divinely bestowed knowledge, unveiling a profound truth: the vastness of the Ahl al-Bayt’s (AS) knowledge and the reach of their divine authority across the countless realms of existence.
What follows is a concise, structured effort to revisit this profoundly deep truth. Moving beyond superficial perspectives, we first consider the difficult historical circumstances and the Imam’s scholarly struggle under the severe repression of his time. We then draw on key traditions to portray the boundless reach of knowledge and divine authority across the realms of the unseen and the visible. Finally, we draw out the fundamental doctrinal and practical lessons these pure teachings offer for personal and social life today.
This structured overview invites us to set aside limiting assumptions and join the living, dynamic current of knowledge that springs from the Prophet’s “City of Knowledge” (PBUH) and, throughout history, continues to answer the changing needs of those who thirst for truth.
Introduction
Faith in the station of the Imamate is not confined to accepting outward leadership; it means believing in a reality woven into the very order of existence, binding the thread of being to the divine will. Imam al-Ṣādiq (AS), the sixth of God’s proofs, founded a great movement at a time when the darkness of tyranny made it difficult for truth to breathe. Today, this movement is known as the “Jaʿfari University”; yet its reality reaches far beyond that of a historical school of jurisprudence.
This brief study seeks to introduce readers, through an analytical and carefully organized approach, to three essential aspects of the Imam’s character:
First, his struggle amid waves of repression and his indispensable role in preserving the pure teachings of divine unity;
second, the key traditions establishing the reach of his divine authority over twelve thousand worlds, the unseen city beyond the sea, and even the angels and inanimate beings of existence;
and third, his distinction between “true knowledge” and other forms of knowledge: for him, it lies not in written pages, but in the ceaseless flow of “the events of night and day” and the manifestation, with every breath, of God’s singular will.
May this small step illuminate a part of that boundless ocean of knowledge and divine authority—a sea through which the ship of human guidance can escape the whirlpool of ignorance and misguidance only by seeking recourse to it.
❇️A Golden Opportunity—or the Height of Repression
The traditions transmitted by Imam al-Ṣādiq (AS) did not issue forth because circumstances were favourable for disseminating religious teachings; they were made possible only by his truthful miracles!
For his era was one of repression and intense cultural and ideological tyranny!
Military conflict existed alongside cultural conflict. Times of upheaval and a change of regime are among the most turbulent, not the safest. Moreover, the Imam was under the watchful eye of both rival factions, and each regarded him as an obstacle. Both, in essence, had usurped the right to divine authority. The new regime feared that the people might turn toward the Imam, preventing it from attaining its worldly ambitions. The hardships faced by the Imams in those times are therefore clear to all!
The Imam managed both the military and ideological fronts!
After Imam al-Ḥusayn (AS), the Infallible Imams (AS) were, rightly, the foremost martyrs of the ideological, cultural and religious front!
The cultural front was not confined to half a day on Ashura. It continued for many long years during the Imam’s lifetime, and it continues to this day!
Alongside his noble father, Imam Muhammad al-Baqir (AS), and his noble grandfather, Imam Zayn al-Abidin (AS), Imam Ja‘far al-Sadiq (AS) launched the great cultural, doctrinal and political movement of Ashura!
Every moment of the Imams’ lives was a doctrinal and cultural Karbala!
Without doubt, Imam al-Sadiq’s era was one of suffocating repression and tyranny!
At times, the Imam would conceal himself and communicate with his companions from behind a curtain!
The era of Imam al-Sadiq was not a golden opportunity; it was a cultural Karbala!
The tenor of some hadiths bears witness to this truth!
The Imam established a mighty cultural stronghold—one might say, a vast university of religion, doctrine, politics and culture—at the heart of history!
Had the Imam not undertaken this great movement of scholarly struggle, tawhid and the principles of faith, in all their branches, would have passed away!
His era was a battle of the confederates of religion, doctrine and culture, and the Imam prevailed over them all!
It was a time when they sought to sever the last nerve endings of religion, but the Imam’s scholarly uprising stood in their way!
In that era, the devils sought to push religion itself to the margins and spread the ignorant consumption of filth; the Imam prevented this immense loss!
❇️The Proof over Twelve Thousand Worlds
💫🔆عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ اثْنَيْ عَشَرَ أَلْفَ عَالَمٍ كُلُّ عَالَمٍ مِنْهُمْ أَكْبَرُ مِنْ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ مَا يَرَى عَالَمٌ مِنْهُمْ أَنَّ لِلَّهِ عَزَّ وَ جَلَّ عَالَماً غَيْرَهُمْ وَ إِنِّي الْحُجَّةُ عَلَيْهِم[1]
💫 It is narrated from Imam al-Sadiq (AS) that he said:
“Truly, God, Mighty and Majestic, has twelve thousand worlds;
each of them is greater than the seven heavens and the seven earths;
not one of these worlds knows that God, Mighty and Majestic, has created other worlds besides them;
and truly, I am God’s proof over them.”
Explanation and analysis:
1. “اثْنَيْ عَشَرَ أَلْفَ عَالَمٍ” – This points to the vast multiplicity of the worlds of creation, far beyond the reach of human imagination. The twelve thousand worlds have a particular correspondence with the twelve Imams!
2. “كُلُّ عَالَمٍ مِنْهُمْ أَكْبَرُ مِنْ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ” – This means that each of these worlds is greater in size and majesty than the seven heavens and seven earths known to us.
3. “مَا يَرَى عَالَمٌ مِنْهُمْ أَنَّ لِلَّهِ عَالَماً غَيْرَهُمْ” – This means that each world is unaware of the existence of other worlds and imagines that its own is the only one. This points to the grandeur and vastness of creation: no creature is aware of all of it.
4. “وَ إِنِّي الْحُجَّةُ عَلَيْهِمْ” – The Imam (AS) stresses that he is God’s proof to all these worlds. Just as, in this world, the infallible Imam is God’s proof, so too in the other worlds, the one Imam is God’s proof to them.
💎 The central message of the narration:
God’s creation is vast beyond human imagination, and there are countless worlds, each unaware of the others.
The infallible Imam (AS) is God’s proof to all these worlds, and his knowledge encompasses all of God’s creatures.
This narration underscores the exalted status of the Imamate and the far-reaching scope of the Imams’ (AS) special authority, showing that they hold authority and serve as God’s proof not only over this world, but over other worlds as well.
A subtle point:
There is nothing surprising about the human body, composed of billions of systems, being governed by a single authority!
So it should come as no surprise that God’s proof should hold authority over twelve worlds! By God’s permission and power, anything impossible can become possible!
❇️The King of Medina Beyond the Sea
💫🔆عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ لِلَّهِ مَدِينَةً خَلْفَ الْبَحْرِ سَعَتُهَا مَسِيرَةُ أَرْبَعِينَ يَوْماً لِلشَّمْسِ فِيهَا قَوْمٌ لَمْ يَعْصُوا اللَّهَ قَطُّ وَ لَا يَعْرِفُونَ إِبْلِيسَ وَ لَا يَعْلَمُونَ خَلْقَ إِبْلِيسَ نَلْقَاهُمْ فِي كُلِّ حِينٍ فَيَسْأَلُونَّا عَمَّا يَحْتَاجُونَ إِلَيْهِ وَ يَسْأَلُونَّا الدُّعَاءَ فَنُعْلِمُهُمْ وَ يَسْأَلُونَّا عَنْ قَائِمِنَا مَتَى يَظْهَرُ وَ فِيهِمْ عِبَادَةٌ وَ اجْتِهَادٌ شَدِيدٌ- وَ لِمَدِينَتِهِمْ أَبْوَابٌ مَا بَيْنَ الْمِصْرَاعِ إِلَى الْمِصْرَاعِ مِائَةُ فَرْسَخٍ لَهُمْ تَقْدِيسٌ وَ اجْتِهَادٌ شَدِيدٌ لَوْ رَأَيْتُمُوهُمْ لَاحْتَقَرْتُمْ عَمَلَكُمْ يُصَلِّي الرَّجُلُ مِنْهُمْ شَهْراً لَا يَرْفَعُ رَأْسَهُ مِنْ سُجُودِهِ طَعَامُهُمُ التَّسْبِيحُ وَ لِبَاسُهُمُ الْوَرَقُ وَ وُجُوهُهُمْ مُشْرِقَةٌ بِالنُّورِ إِذَا رَأَوْا مِنَّا وَاحِداً لَحَسُوهُ وَ اجْتَمَعُوا إِلَيْهِ وَ أَخَذُوا مِنْ أَثَرِهِ مِنَ الْأَرْضِ يَتَبَرَّكُونَ بِهِ لَهُمْ دَوِيٌّ إِذَا صَلُّوا أَشَدَّ مِنْ دَوِيِّ الرِّيحِ الْعَاصِفِ فِيهِمْ جَمَاعَةٌ لَمْ يَضَعُوا السِّلَاحَ مُنْذُ كَانُوا يَنْتَظِرُونَ قَائِمَنَا يَدْعُونَ أَنْ يُرِيَهُمْ إِيَّاهُ وَ عُمُرُ أَحَدِهِمْ أَلْفُ سَنَةٍ إِذَا رَأَيْتَهُمْ رَأَيْتَ الْخُشُوعَ وَ الِاسْتِكَانَةَ وَ طَلَبَ مَا يُقَرِّبُهُمْ إِلَيْهِ إِذَا احْتَبَسْنَا ظَنُّوا أَنَّ ذَلِكَ مِنْ سَخَطٍ يَتَعَاهَدُونَ السَّاعَةَ الَّتِي نَأْتِيهِمْ فِيهَا لَا يَسْأَمُونَ وَ لَا يَفْتُرُونَ يَتْلُونَ كِتَابَ اللَّهِ كَمَا عَلَّمْنَاهُمْ وَ إِنَّ فِيمَا نَعْلَمُهُمْ مَا لَوْ تُلِيَ عَلَى النَّاسِ لَكَفَرُوا بِهِ وَ لَأَنْكَرُوهُ يَسْأَلُونَنَا عَنِ الشَّيْءِ إِذَا وَرَدَ عَلَيْهِمْ مِنَ الْقُرْآنِ وَ لَا يَعْرِفُونَهُ فَإِذَا أَخْبَرْنَاهُمْ بِهِ انْشَرَحَتْ صُدُورُهُمْ لِمَا يَسْمَعُونَ مِنَّا وَ سَأَلُوا اللَّهَ طُولَ الْبَقَاءِ وَ أَنْ لَا يَفْقِدُونَا وَ يَعْلَمُونَ أَنَّ الْمِنَّةَ مِنَ اللَّهِ عَلَيْهِمْ فِيمَا نُعَلِّمُهُمْ عَظِيمَةٌ وَ لَهُمْ خَرْجَةٌ مَعَ الْإِمَامِ إِذَا قَامَ يَسْبِقُونَ فِيهَا أَصْحَابَ السِّلَاحِ مِنْهُمْ وَ يَدْعُونَ اللَّهَ أَنْ يَجْعَلَهُمْ مِمَّنْ يَنْتَصِرُ بِهِ لِدِينِهِ فِيهِمْ كُهُولٌ وَ شُبَّانٌ إِذَا رَأَى شَابٌّ مِنْهُمُ الْكَهْلَ جَلَسَ بَيْنَ يَدَيْهِ جِلْسَةَ الْعَبْدِ لَا يَقُومُ حَتَّى يَأْمُرَهُ لَهُمْ طَرِيقٌ هُمْ أَعْلَمُ بِهِ مِنَ الْخَلْقِ إِلَى حَيْثُ يُرِيدُ الْإِمَامُ فَإِذَا أَمَرَهُمُ الْإِمَامُ بِأَمْرٍ قَامُوا عَلَيْهِ أَبَداً حَتَّى يَكُونَ هُوَ الَّذِي يَأْمُرُهُمْ بِغَيْرِهِ لَوْ أَنَّهُمْ وَرَدُوا عَلَى مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ مِنَ الْخَلْقِ لَأَفْنَوْهُمْ فِي سَاعَةٍ وَاحِدَةٍ لَا يَخْتَلُّ الْحَدِيدُ فِيهِمْ وَ لَهُمْ سُيُوفٌ مِنْ حَدِيدٍ غَيْرِ هَذَا الْحَدِيدِ لَوْ ضَرَبَ أَحَدُهُمْ بِسَيْفِهِ جَبَلًا لَقَدَّهُ حَتَّى يَفْصِلَهُ يَغْزُو بِهِمُ الْإِمَامُ الْهِنْدَ وَ الدَّيْلَمَ وَ الْكُرْكَ وَ التُّرْكَ وَ الرُّومَ وَ بَرْبَرَ وَ مَا بَيْنَ جَابَرْسَا إِلَى جَابَلْقَا وَ هُمَا مَدِينَتَانِ وَاحِدَةٌ بِالْمَشْرِقِ وَ أُخْرَى بِالْمَغْرِبِ لَا يَأْتُونَ عَلَى أَهْلِ دِينٍ إِلَّا دَعَوْهُمْ إِلَى اللَّهِ وَ إِلَى الْإِسْلَامِ وَ إِلَى الْإِقْرَارِ بِمُحَمَّدٍ ص وَ مَنْ لَمْ يُقِرَّ بِالْإِسْلَامِ وَ لَمْ يُسْلِمْ قَتَلُوهُ حَتَّى لَا يَبْقَى بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَا دُونَ الْجَبَلِ أَحَدٌ إِلَّا أَقَر[2]
💫 It is narrated from Imam al-Sadiq (AS) that he said:
“Indeed, God has a city beyond the sea, whose expanse is a forty-day journey for the sun. Its people have never disobeyed God; they know nothing of Iblis and are unaware that he was created. We meet with them from time to time. They ask us about what they need and ask us to pray for them, and we inform them. They ask us about our Qa’im and when he will appear. They are devoted to worship and exert themselves greatly. The gates of their city are so large that the distance between the two leaves of a gate is one hundred farsakhs. They are deeply devoted and tireless in their efforts. If you were to see them, you would think your own deeds insignificant. Each of them spends months in prostration without raising his head. Their food is glorification of God, and their clothing is made of leaves. Their faces shine with light. When they see one of us, they embrace him and gather around him, seeking blessing from the dust beneath his feet. In prayer, their voices rise louder than a violent wind. Among them are some who have never taken up a weapon and who await our Qa’im, praying that God will let them see him. Each of them lives for a thousand years. If you saw them, you would see in them reverence, humility, and a longing for whatever brings them closer to God. If we refrain from visiting them, they think it is because God is angry with them. They treasure the hour when we come to visit and never tire or grow weary of it. They recite the Book of God as we have taught them. What we teach them includes things that, if recited to people, they would reject in disbelief. They ask us about verses of the Quran that they do not know, and when we explain them, their hearts open to what they hear from us. They ask God for long lives and that they never be parted from us, knowing that the blessing God bestows upon them through what we teach them is great. When the Imam rises, they will set out with him, taking precedence over the other armed companions. They ask God to make them among those who help His religion. Among them are elders and young people. When a young man sees an elder, he sits before him as a servant would, and does not rise until the elder commands him. They know the routes better than anyone else, so they can go wherever the Imam wishes. When the Imam gives them an order, they remain steadfast in carrying it out until he gives another. If they were to confront all the people between east and west, they would destroy them in a single hour. Ordinary iron has no effect on them; they have swords made of a different kind of iron, and if one of them struck a mountain with his sword, he would level it and split it apart. With them, the Imam will campaign to India, Daylam, Kark, the lands of the Turks, Rome, the lands of the Berbers, and everywhere between Jabarsa and Jabalqa (two cities in the east and west). They will approach no people who follow a religion without inviting them to God, Islam, and the acknowledgment of Muhammad’s prophethood (PBUH). Whoever refuses to acknowledge it and become Muslim, they will kill, until no one remains between east and west, or at the foot of any mountain, who has not acknowledged it.”
Explanation and analysis:
1. “مَدِينَةً خَلْفَ الْبَحْرِ” – A city beyond the sea (in the unseen realm, or in some unknown corner of this world).
2. “قَوْمٌ لَمْ يَعْصُوا اللَّهَ قَطُّ” – People who have never sinned and know nothing of Iblis or evil.
3. “لَا يَعْرِفُونَ إِبْلِيسَ” – This shows that they live in a pure, unspoiled realm into which Satan cannot enter.
4. “نَلْقَاهُمْ فِي كُلِّ حِينٍ” – The Imams (AS) maintain regular contact with them and teach them.
5. “عِبَادَةٌ وَ اجْتِهَادٌ شَدِيدٌ” – Their worship is exceptionally intense; they remain in prostration for months.
6. «طَعَامُهُمُ التَّسْبِيحُ» – Symbolically, their food is remembrance and glorification of God. In other words, they have no need of material sustenance; they are nourished by divine light.
7. «لِبَاسُهُمُ الْوَرَقُ» – Their clothing is the leaves of trees, symbolising simplicity, naturalness and living in harmony with nature.
8. «عُمُرُ أَحَدِهِمْ أَلْفُ سَنَةٍ» – Their long lives are a sign of divine blessing and of their continued benefit from the proofs of God.
9. «خَرْجَةٌ مَعَ الْإِمَامِ» – They are among the Imam of the Age’s (AS) closest companions, and fight disbelief and oppression at his side.
10. «سُيُوفٌ مِنْ حَدِيدٍ غَيْرِ هَذَا الْحَدِيدِ» – Their swords are made of something beyond ordinary matter, with extraordinary cutting power. They know of special elements for which there is no earthly equivalent!
11. «يَغْزُو بِهِمُ الْإِمَامُ الْهِنْدَ وَ الدَّيْلَمَ وَ …» – In the Imam of the Age’s (AS) global campaign, they conquer all lands of disbelief, and no one stands against them.
💎 The central message of the narration:
The scope of the divine proofs’ authority is far wider than any limits or boundaries we can imagine!
The narration offers a glimpse of the unseen realm and the Imam of the Age’s (AS) closest companions: they are hidden away somewhere, devoting themselves to the worship of God, and will hasten to the Imam’s aid when he appears.
The Imams (AS) hold spiritual and intellectual authority over this group and teach them.
The appearance of the Imam of the Age (AS) will be accompanied by a global campaign and the destruction of disbelief and idolatry; all people will be called to the true religion.
This narration emphasises the exalted station of the Imamate and the far-reaching scope of the Imams’ (AS) creative authority. It shows that their authority and status as divine proofs extend not only over this world, but over other realms as well.
❇️The scope of God’s proof’s authority
قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ شَيْءٍ وَ لَا مِنْ آدَمِيٍّ وَ لَا إِنْسِيٍّ وَ لَا جِنِّيٍ وَ لَا مَلَكٍ فِي السَّمَاوَاتِ إِلَّا وَ نَحْنُ الْحُجَجُ عَلَيْهِمْ وَ مَا خَلَقَ اللَّهُ خَلْقاً إِلَّا وَ قَدْ عُرِضَ وَلَايَتُنَا عَلَيْهِ وَ احْتُجَّ بِنَا عَلَيْهِ فَمُؤْمِنٌ بِنَا وَ كَافِرٌ وَ جَاحِدٌ حَتَّى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ الْآيَة[3]
💫 I heard Imam al-Sadiq (AS) say:
“There is nothing–no human being, no jinn, and no angel in the heavens–over whom we are not God’s proof.
God created no creature without presenting our authority to it and establishing His proof over it throughus;
Thus, in relation to our authority, they are either believers or disbelievers who reject it – even the heavens, the earth and the mountains [are so].»
Explanation and analysis:
1. «نَحْنُ الْحُجَجُ عَلَيْهِمْ» – This means that the infallible Imams (AS) are God’s proof to all creation: human beings, jinn, angels, and even the inanimate beings of the natural world—the heavens, the earth, the mountains, and so on.
2. «مَا خَلَقَ اللَّهُ خَلْقاً إِلَّا وَ قَدْ عُرِضَ وَلَايَتُنَا عَلَيْهِ» – This means that no creature in the order of existence has been left without the authority of the Ahl al-Bayt (AS) being presented to it; in some way, each has encountered this authority.
3. «فَمُؤْمِنٌ بِنَا وَ كَافِرٌ وَ جَاحِدٌ» – This means that every creature, in relation to our authority, is either a believer, a disbeliever, or one who rejects it – and this applies to all beings, including those without human reason or consciousness, who have nevertheless, in the language of their very existence, accepted or rejected our authority.
4. «حَتَّى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ» – This passage emphasises that this applies to all creation, even the heavens, the earth and the mountains, which the Qur’an sometimes describes as beings endowed with consciousness (as in the verse «إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَ أَشْفَقْنَ مِنْهَا» – al-Ahzab: 72).
💎 The central message of the narration:
The authority of the Ahl al-Bayt (AS) is a universal, all-encompassing reality that embraces all creation; no being is untouched by it.
The Imams (AS) are God’s proof in all realms. Not only human beings and jinn, but also angels and even the beings of nature are accountable before them.
Acceptance or rejection of the authority of the Ahl al-Bayt (AS) is the criterion of faith and disbelief, and all beings, in relation to this authority, are either believers or disbelievers who reject it.
This narration underscores the exalted station of the Imamate and the far-reaching scope of the Imams’ authority (AS), showing that they are a proof and possess authority not only over human beings but over all of God’s creation.
❇️The speed and scope of the authority of Imam Ja‘far al-Sadiq (AS)
💫🔆عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَسَلَّمَ فَرَدَّ عَلَيْهِ السَّلَامَ ثُمَّ قَالَ لَهُ عِنْدَكُمْ عُلَمَاءُ قَالَ نَعَمْ قَالَ فَمَا بَلَغَ مِنْ عِلْمِ عَالِمِكُمْ قَالَ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْأَثَرَ فِي السَّاعَةِ الْوَاحِدَةِ مَسِيرَةَ شَهْرٍ لِلرَّاكِبِ الْمُحِثِّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِنَّ عَالِمَ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ وَ مَا بَلَغَ مِنْ عِلْمِ عَالِمِ الْمَدِينَةِ قَالَ إِنَّ عَالِمَ الْمَدِينَةِ يَنْتَهِي إِلَى أَنْ لَا يَقْفُوَ الْأَثَرَ وَ لَا يَزْجُرَ الطَّيْرَ وَ يَعْلَمَ فِي اللَّحْظَةِ الْوَاحِدَةِ مَسِيرَةَ الشَّمْسِ يَقْطَعُ اثْنَيْ عَشَرَ بُرُوجاً وَ اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً وَ اثْنَيْ عَشَرَ عَالَماً فَقَالَ لَهُ الْيَمَانِيُّ جُعِلْتُ فِدَاكَ مَا ظَنَنْتُ أَنَّ أَحَداً يَعْلَمُ هَذَا وَ مَا أَدْرِي مَا هُنَّ وَ خَرَجَ. [4]
Explanation: Perhaps “following tracks” refers to divination based on the positions and movements of the stars, while “reading the birds” refers to the Arabs’ practice of drawing conclusions about events from birds’ movements and calls. In *al-Nihāya*, it says: “Reading the birds means taking them as omens—whether auspicious or ill—and drawing portents from their flight, such as when a bird flies from the right or from the left. It is a form of soothsaying and tracking.”
💫 It is narrated from his uncle ʿAbd al-Raḥmān, who said: I was with Imam al-Ṣādiq (AS) when a man from Yemen came to him. He greeted him, and the Imam returned his greeting.
Then the Imam (AS) asked him, “Do you have scholars among you?”
He said, “Yes.”
The Imam asked, “How far does your scholar’s knowledge extend?”
He replied, “He foretells events from birds (zajr al-ṭayr), and in one hour he follows tracks over a distance that a swift rider would cover in a month.”
Imam al-Ṣādiq (AS) said to him:
“The scholar of Medina knows more than your scholar.”
He asked, “How far does the knowledge of the scholar of Medina extend?”
The Imam replied:
“The scholar of Medina reaches a point where he neither follows tracks nor foretells events from birds;
rather, in the blink of an eye, he knows the sun’s course as it passes through the twelve zodiacal signs, twelve lands, twelve seas, and twelve worlds.”
The Yemeni man said, “May I be your ransom! I never imagined anyone could know this, and I do not know what these things are.”
Then he left.
Explanation and Analysis:
1. “Zajr al-ṭayr” – In pre-Islamic Arab culture, this was a form of divination based on birds’ movements, known as “zajr.” By referring to this practice, the Imam presents it as a limited and superficial kind of knowledge.
2. “Qafw al-athar” – This means tracking and identifying traces from their signs. This, too, is an outward and limited form of knowledge.
3. “The scholar of Medina” – This refers to the infallible Imam (AS), whose knowledge goes beyond outward and empirical forms of learning.
4. “لَا يَقْفُوَ الْأَثَرَ وَ لَا يَزْجُرَ الطَّيْرَ” – This means that the Imam’s knowledge is not based on outward signs; rather, it comes from the unseen and revelation.
5. “يَعْلَمَ فِي اللَّحْظَةِ الْوَاحِدَةِ مَسِيرَةَ الشَّمْسِ” – The Imam’s knowledge encompasses the whole created universe: from the sun’s passage through the twelve signs of the zodiac to the lands, seas, and different worlds.
6. “اثْنَيْ عَشَرَ بُرُوجاً” – The twelve zodiacal signs (the ecliptic), through which the sun passes over the course of the year.
“اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً” –An allusion to the abundance of land and seas in the world.
“اثْنَيْ عَشَرَ عَالَماً” –An allusion to the different realms of creation, which lie beyond human imagination.
💎 The central message of the narration:
The knowledge of the Imams (AS) is divinely bestowed, God-given knowledge. It comes to them from the unseen, not through outward signs.
The Imam’s knowledge encompasses all realms and their movements, and clearly surpasses the limited knowledge of human beings.
This narration emphasizes the exalted rank of the Imams’ (AS) knowledge and their superiority over other scholars.
❇️The Ahl al-Bayt: a vast network of divine knowledge
💫🔆Shā, al-Irshād, vol. 2; al-Iḥtijāj كَانَ الصَّادِقُ ع يَقُولُ عِلْمُنَا غَابِرٌ وَ مَزْبُورٌ وَ نَكْتٌ فِي الْقُلُوبِ وَ نَقْرٌ فِي الْأَسْمَاعِ وَ إِنَّ عِنْدَنَا الْجَفْرَ الْأَحْمَرَ وَ الْجَفْرَ الْأَبْيَضَ وَ مُصْحَفَ فَاطِمَةَ ع وَ عِنْدَنَا الْجَامِعَةَ فِيهَا جَمِيعُ مَا تَحْتَاجُ النَّاسُ إِلَيْهِ فَسُئِلَ عَنْ تَفْسِيرِ هَذَا الْكَلَامِ فَقَالَ أَمَّا الْغَابِرُ فَالْعِلْمُ بِمَا يَكُونُ وَ أَمَّا الْمَزْبُورُ فَالْعِلْمُ بِمَا كَانَ وَ أَمَّا النَّكْتُ فِي الْقُلُوبِ فَهُوَ الْإِلْهَامُ وَ أَمَّا النَّقْرُ فِي الْأَسْمَاعِ فَحَدِيثُ الْمَلَائِكَةِ ع نَسْمَعُ كَلَامَهُمْ وَ لَا نَرَى أَشْخَاصَهُمْ وَ أَمَّا الْجَفْرُ الْأَحْمَرُ فَوِعَاءٌ فِيهِ سِلَاحُ رَسُولِ اللَّهِ ص وَ لَنْ يَخْرُجَ حَتَّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ وَ أَمَّا الْجَفْرُ الْأَبْيَضُ فَوِعَاءٌ فِيهِ تَوْرَاةُ مُوسَى وَ إِنْجِيلُ عِيسَى وَ زَبُورُ دَاوُدَ وَ كُتُبُ اللَّهِ الْأُولَى وَ أَمَّا مُصْحَفُ فَاطِمَةَ ع فَفِيهِ مَا يَكُونُ مِنْ حَادِثٍ وَ أَسْمَاءُ مَنْ يَمْلِكُ إِلَى أَنْ تَقُومَ السَّاعَةُ وَ أَمَّا الْجَامِعَةُ فَهُوَ كِتَابٌ طُولُهُ سَبْعُونَ ذِرَاعاً إِمْلَاءُ رَسُولِ اللَّهِ ص مِنْ فَلْقِ فِيهِ وَ خَطُّ عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِيَدِهِ فِيهِ وَ اللَّهِ جَمِيعُ مَا تَحْتَاجُ إِلَيْهِ النَّاسُ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى إِنَّ فِيهِ أَرْشَ الْخَدْشِ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَة[5]
💫 Imam al-Sadiq (AS) used to say:
“Our knowledge is ‘ghābir,’ ‘mazbūr,’ and ‘nakt’ in hearts and ‘naqr’ in ears.
We possess the ‘red Jafr’ and the ‘white Jafr,’ and the Muṣḥaf of Fatimah (SA)
.We also possess the ‘Jāmiʿah,’ which contains everything people need.”
He was asked to explain these words, and replied:
– “Ghābir”: knowledge of what is yet to come (the future).
– “Mazbūr”: knowledge of what has already happened (the past).
– “Nakt in hearts”: inspiration.
– “Naqr in ears”: the words of angels; we hear their voices but do not see their forms.
– “The red Jafr”: a vessel containing the weapons of the Messenger of God (PBUH), which will not be brought out until the rising of our Qa’im, the one from the Ahl al-Bayt.
– “The White Jafr”: A vessel containing the Torah of Moses, the Gospel of Jesus, the Psalms of David, and God’s earlier books.
– “The Mushaf of Fatima (SA)”: It contains what is to come, and the names of those who will rule until the Day of Resurrection.
– “Al-Jami‘ah”: A book seventy cubits long, dictated by the Messenger of God (PBUH) and written in the hand of Ali ibn Abi Talib (AS);
by God, it contains everything people will need until the Day of Resurrection—
even the compensation for a scratch, a single lash, and half a lash.”
❇️The integrated system of the universe
Every letter, word, phrase, and phenomenon is a great sign of knowledge, a piece of information through which knowledge may be attained.
Every being in the universe is a book of knowledge; the ability to read these books and understand their meanings is itself a form of knowledge!
يس : 12 إِنَّا نَحْنُ نُحْيِ الْمَوْتى وَ نَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْءٍ أَحْصَيْناهُ في إِمامٍ مُبينٍ
النبأ : 29 وَ كُلَّ شَيْءٍ أَحْصَيْناهُ كِتاباً
The movement of things, and the knowledge they contain, is within the heart of the Imam!
Our knowledge encompasses what is past («مزبور») and what is yet to come («غابر»). It is a tree of knowledge that grows and expands. «مزبور» is the vast archive of knowledge to which more is continually added—that is, «غابر».
✳️✅Illuminating coded expressions
“Nukat fī al-qulūb” (Subtle Insights of the Heart),
The imprinting of a point upon hearts, beyond the limits of time and space
An entire book can be expressed as a single point, and each book as further points,
💫🔆وَ قَالَ ع الْعِلْمُ نُقْطَةٌ كَثَّرَهَا الْجَاهِلُون[6]
💫 Imam Ali (AS) said:
“Knowledge was a point, which the ignorant multiplied.”
Explanation and analysis:
1. «العِلْمُ نُقْطَةٌ» – True knowledge is, at its root, a single, unified reality in which all truths are gathered. This alludes to divinely bestowed knowledge, which flows from the one source of revelation and Imamate. Knowledge is like a single flavour, a single root, though it may have many branches; a single point, though it may admit of many interpretations. Its breadth is simply the spreading of light so that the point itself may be understood!
2. «كَثَّرَهَا الْجَاهِلُونَ» – The ignorant turned this single point of knowledge into countless branches, interpretations, disputes, and complexities, diverting it from its true path.
3. The central message:
True knowledge is, at its root, one and indivisible: it is knowledge of God and His chosen ones.
The ignorant, and those given to disputation and division, have distanced this unified knowledge from its simplicity and oneness by multiplying opinions and baseless interpretations.
The Imams (AS) are the heirs to that single point of knowledge, and they alone have access to its reality. Through the Imam, every truth is made manifest!
Knowledge is one, while ignorance is many—like a single light that reveals things from every angle: one light makes every perspective clear!
These words condemn those who have turned knowledge into an instrument of division and discord, when true knowledge leads back to the unity and wholeness of understanding.
Every point is a code, a unique sign! Every number is a special code, never repeated!
May the collection and community of points, too, become a superpoint!
💫🔆قَالَ ع أَنَا النُّقْطَةُ أَنَا الْخَطُّ أَنَا الْخَطُّ أَنَا النُّقْطَةُ أَنَا النُّقْطَةُ وَ الْخَط[7]
💫 Imam Ali (AS) said:
«I am the point, I am the line; I am the line, I am the point; I am both point and line.»
Explanation and analysis:
1. This is a symbolic, mystical expression of the station of the Imamate and the existential reality of Imam Ali (AS).
2. “Point”—in mystical terminology, a symbol of unity, the reality of divine will and volition, and the origin of existence. The Imam presents himself as the point from which existence begins to unfold, and from which all realities emanate. A kind of Big Bang of existence!
3. “Line”—a system of points and a sublime vision of knowledge; the continuation of divine will in the creation of wonders. In other words, Ali (AS) is a vast gallery of divine art.
4. The repetition of “أَنَا الْخَطُّ أَنَا النُّقْطَةُ”—a line that comes to a point, and then a point that becomes a gallery of lines! Both interpretation and exegesis! Both seed and tree, and the tree that becomes the source of seeds!
A light that is a vista, and a vista that culminates in light!
💎 The central message of the narration:
The reality of the Imamate, while one, encompasses all divine manifestations, and the Imam is the intermediary through whom divine grace reaches all creation.
This statement accords with the hadith “أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا” and also with the hadith “نَحْنُ الْحُجَجُ عَلَى الْخَلْقِ”, and underscores the Imam’s (AS) existential centrality in the order of creation.
Inscription in the Names
A celestial tremor in the auditory system, the auditory monitoring of celestial waves!
A vast system for processing celestial waves: the detectors and translators of the celestial realm!
Not seeing the angels in person seems more like an act of dissimulation, out of consideration for the community’s circumstances and to keep them from being drawn into exaggeration, lest they regard them as divine messengers!
The phrase “the place where the angels alight” comes to mind
The Red Jafr
A weapon made of pure knowledge, requiring no material weapon: a software-based weapon operating through the Red Jafr system!
The Messenger of Allah’s weapon is not physical in nature. Dhu’l-Fiqar is a material sign of that weapon: a living, intelligent weapon!
The receptacle functions as a computer—a transcendent computer
How this computer is situated with God’s Proof is a secret,
even in terms of its size!
The White Jafr
The software of the heavenly books; the innate sciences of the prophets; evoking the place where revelation descends and the station of the message
The Book
Is it a forearm’s length? No—it is the length of the Messenger of Allah’s forearm! So it must be viewed from the Messenger’s perspective! And with the divine-hand interpretation, the forearm stretches beyond the horizons of existence and traverses every primordial and celestial scale!
Their blessed bodies, spirits, and other blessed aspects!
❇️A commentary on the knowledge of the Imams
💫🔆عُمَرَ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ هَاهُنَا أَحَدٌ يَسْمَعُ كَلَامِي قَالَ فَرَفَعَ أَبُو عَبْدِ اللَّهِ ع سِتْراً بَيْنَهُ وَ بَيْنَ بَيْتٍ آخَرَ فَاطَّلَعَ فِيهِ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ سَلْ عَمَّا بَدَا لَكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ شِيعَتَكَ يَتَحَدَّثُونَ أَنَّ رَسُولَ اللَّهِ ص عَلَّمَ عَلِيّاً ع بَاباً يُفْتَحُ لَهُ مِنْهُ أَلْفُ بَابٍ قَالَ فَقَالَ يَا أَبَا مُحَمَّدٍ عَلَّمَ رَسُولُ اللَّهِ ص- عَلِيّاً ع أَلْفَ بَابٍ يُفْتَحُ مِنْ كُلِّ بَابٍ أَلْفُ بَابٍ قَالَ قُلْتُ هَذَا وَ اللَّهِ الْعِلْمُ قَالَ فَنَكَتَ سَاعَةً فِي الْأَرْضِ ثُمَّ قَالَ إِنَّهُ لَعِلْمٌ وَ مَا هُوَ بِذَاكَ قَالَ ثُمَّ قَالَ يَا أَبَا مُحَمَّدٍ وَ إِنَّ عِنْدَنَا الْجَامِعَةَ وَ مَا يُدْرِيهِمْ مَا الْجَامِعَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الْجَامِعَةُ قَالَ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً بِذِرَاعِ رَسُولِ اللَّهِ ص وَ إِمْلَائِهِ مِنْ فَلْقِ فِيهِ وَ خَطِّ عَلِيٍّ بِيَمِينِهِ فِيهَا كُلُّ حَلَالٍ وَ حَرَامٍ وَ كُلُّ شَيْءٍ يَحْتَاجُ النَّاسُ إِلَيْهِ حَتَّى الْأَرْشُ فِي الْخَدْشِ وَ ضَرَبَ بِيَدِهِ إِلَيَّ فَقَالَ تَأْذَنُ لِي يَا أَبَا مُحَمَّدٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا أَنَا لَكَ فَاصْنَعْ مَا شِئْتَ قَالَ فَغَمَزَنِي بِيَدِهِ وَ قَالَ حَتَّى أَرْشُ هَذَا كَأَنَّهُ مُغْضَبٌ قَالَ قُلْتُ هَذَا وَ اللَّهِ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَ إِنَّ عِنْدَنَا الْجَفْرَ وَ مَا يُدْرِيهِمْ مَا الْجَفْرُ قَالَ قُلْتُ وَ مَا الْجَفْرُ قَالَ وِعَاءٌ مِنْ أَدَمٍ فِيهِ عِلْمُ النَّبِيِّينَ وَ الْوَصِيِّينَ وَ عِلْمُ الْعُلَمَاءِ الَّذِينَ مَضَوْا مِنْ بَنِي إِسْرَائِيلَ قَالَ قُلْتُ إِنَّ هَذَا هُوَ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَ إِنَّ عِنْدَنَا لَمُصْحَفَ فَاطِمَةَ ع وَ مَا يُدْرِيهِمْ مَا مُصْحَفُ فَاطِمَةَ ع قَالَ قُلْتُ وَ مَا مُصْحَفُ فَاطِمَةَ ع قَالَ مُصْحَفٌ فِيهِ مِثْلُ قُرْآنِكُمْ هَذَا ثَلَاثَ مَرَّاتٍ وَ اللَّهِ مَا فِيهِ مِنْ قُرْآنِكُمْ حَرْفٌ وَاحِدٌ قَالَ قُلْتُ هَذَا وَ اللَّهِ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ مَا هُوَ بِذَاكَ ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ إِنَّ عِنْدَنَا عِلْمَ مَا كَانَ وَ عِلْمَ مَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ هَذَا وَ اللَّهِ هُوَ الْعِلْمُ قَالَ إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيُّ شَيْءٍ الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ وَ الشَّيْءُ بَعْدَ الشَّيْءِ إِلَى يَوْمِ الْقِيَامَةِ.[8]
💫 It is narrated from ʿUmar al-Ḥalabī, from Abū Baṣīr, who said: I went in to see Imam al-Ṣādiq (AS) and said, “May I be your ransom, I have a question to ask you. Is anyone here who might hear what I say?”
The Imam (AS) drew aside the curtain between him and the adjoining room, looked inside, and then said, “Abā Muḥammad, ask whatever you wish.”
I said, “May I be your ransom, your followers say that the Messenger of God (PBUH) taught ʿAlī (AS) a door from which a thousand doors open.
”He said, “Abā Muḥammad, the Messenger of God (PBUH) taught ʿAlī (AS) a thousand doors, and from each door a thousand more doors open.”
I said, “By God, that is knowledge.
”The Imam (AS) traced a line in the ground for a moment, then said, “Indeed, that is knowledge, but it is not [true] knowledge.”
Then he said, “Abā Muḥammad, we possess al-Jāmiʿa. And what do they know of al-Jāmiʿa?”
I said, “May I be your ransom, what is al-Jāmiʿa?”
He said: “It is a scroll seventy cubits long, measured by the cubit of the Messenger of God (PBUH). He dictated it from his own lips, and Ali (AS) wrote it in his own hand. It contains everything lawful and unlawful, and everything people need—even the blood money for a scratch.” – He gestured to me with his hand and said, “Will you allow me, Abu Muhammad?”
I said, “May I be your ransom. I am at your service; do as you wish.”.
He then pressed his hand against me and said, “Even the blood money for this [scratch].” – He seemed angry..
I said, “By God, this is knowledge indeed.”.
He said, “This is knowledge, but it is not [true] knowledge.”.”
Then he fell silent for a while and said, “Indeed, we have the Jafr—and what do they know of the Jafr?”
I said, “May I be your ransom. What is the Jafr?”
He said, “It is a leather vessel containing the knowledge of the prophets and their successors, and the knowledge of the scholars who came before among the Children of Israel.”.”
I said, “This is knowledge.”.
He said, “This is knowledge, but it is not [true] knowledge.”.”
Then he fell silent for a while and said, “Indeed, we have the Muṣḥaf of Fatimah (SA)—and what do they know of the Muṣḥaf of Fatimah?”
I said, “May I be your ransom. What is the Muṣḥaf of Fatimah?”
He said, “It is a book containing three times as much as your Qur’an. By God, it does not contain even a single letter of your Qur’an.”.”
I said, “By God, this is knowledge indeed.”.
He said, “This is knowledge, but it is not [true] knowledge.”.”
Then he fell silent for a while and said, “Indeed, we have knowledge of what has been and knowledge of what will be, until the Day of Resurrection comes.”.”
I said, “May I be your ransom. By God, this is knowledge indeed.”.
He said, “This is knowledge, but it is not [true] knowledge.”.”
I said, “May I be your ransom. Then what is [true] knowledge?”
He said, “It is what comes about, night and day, one new event after another, until the Day of Resurrection.”
✳️✅Illuminating the Key Phrases
1- أَلْفَ بَابٍ يُفْتَحُ مِنْ كُلِّ بَابٍ أَلْفُ بَابٍ
A thousandfold gateway: a gateway that is itself the Gate of Gates.
Every gate a thousand gates; every gate with a thousand windows; every secret itself a mine of secrets.
From every grandeur of knowledge, a thousand grand vistas of knowledge unfold.
Every flower is itself a garden of a thousand flowers.
A tree of knowledge with a thousand branches of knowledge.
A thousand times a thousand: a million gates.
Every key unlocking a thousand other keys.
Every light a mine of lights!
2—Not that
It is not the knowledge you imagine.
This knowledge is an instance of knowledge that has been revealed;
the hidden knowledge has not been made manifest.
It is only one aspect of knowledge.
3—The arm-span of the Messenger of God (AS)
The Messenger of God’s arm-span stretches from the earth to قاب قوسين أو ادنى.
God’s hand must not be compared with the hands of people!
4—فلق فیه:
The split in the blossom: the blessed mouth
The tongue of the City of Knowledge
From its source: the Tongue of God
5—The Messenger of God dictates; the Hand of God writes
The Tongue of God dictates, and the Hand of God writes.
The pen rests upon the Tablet; the Throne upon the Footstool.
6—The glance of God’s vicegerent
A glance: a light, pointed pressure; pressure without an effect; an effect that is merely theatrical; a caress; gentle, soft pressure.
المطففين : 30 وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ
The effects of usurpation affect the body, both the one who is angry and the one who is angered, as well as the surrounding environment.
People’s anger has subtle effects on others, even on their bodies and souls.
Anger, too, has a pointed, theatrical expression!
7—Compensation for a scratch
Every kind of relationship entails tangible and intangible effects.
In the order of creation, all beings are directly or indirectly connected to one another and affect one another.
The Imam’s knowledge encompasses even what cannot be perceived!
8—Jafr
The vessel of knowledge: the hardware and software of the knowledge of the Prophets, their successors, and the scholars.
The innate nature of God’s saints lies with God’s Proof; it is the central repository of the knowledge of the Prophets, their successors, and the saints.
They have mastery over all branches of knowledge.
9—The Fāṭima Codex
Whoever knows Fāṭima will also know her codex!
💫🔆Farr: Tafsīr Furāt ibn Ibrāhīm مُحَمَّدُ بْنُ الْقَاسِمِ بْنِ عُبَيْدٍ مُعَنْعَناً عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ اللَّيْلَةُ فَاطِمَةُ وَ الْقَدْرُ اللَّهُ فَمَنْ عَرَفَ فَاطِمَةَ حَقَ مَعْرِفَتِهَا فَقَدْ أَدْرَكَ لَيْلَةَ الْقَدْرِ وَ إِنَّمَا سُمِّيَتْ فَاطِمَةَ لِأَنَّ الْخَلْقَ فُطِمُوا عَنْ مَعْرِفَتِهَا.[9]
💫 In Tafsīr Furāt ibn Ibrāhīm, it is narrated from Muḥammad ibn Qāsim ibn ʿUbayd, through an unbroken chain of transmission, from Imam al-Ṣādiq (AS), who said:
“إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ” –“The Night is Fatima (SA), and ‘Decree’ is God. Whoever truly knows Fatima as she deserves to be known has indeed apprehended the Night of Decree. She was named ‘Fatima’ because creation has been barred from and deprived of truly knowing her.”
Explanation and Analysis:
1. Interpreting “the Night of Decree” as “Fatima (SA)”:
The Night of Decree is the night on which the Quran was revealed and the destinies of people for the coming year are determined.
In this interpretation, the Imam (AS) places Lady Fatima (SA) on a par with the Night of Decree and links her to it. In other words, knowing Fatima (SA) and accepting her authority are the key to apprehending the Night of Decree and receiving its blessings.
2. “الْقَدْرُ اللَّهُ”:
Here, “Decree” is interpreted as God: the reality of all that is ordained and all destiny rests in God’s hands, and Fatima (SA) is the means through which that decree is made manifest.
3. “مَنْ عَرَفَ فَاطِمَةَ حَقَّ مَعْرِفَتِهَا فَقَدْ أَدْرَكَ لَيْلَةَ الْقَدْرِ”:
Truly knowing Fatima (SA) –a knowledge that goes beyond history and outward lineage–is equivalent to apprehending the Night of Decree and receiving its blessings.
This knowledge is heartfelt and rooted in devotion to her authority; it comes through recognizing Fatima’s (SA) station of infallibility and imamate.
4. “فُطِمُوا عَنْ مَعْرِفَتِهَا”:
“Faṭm” means to wean or to withhold.
That is, creation has been barred from truly knowing Fatima (SA), and no one can reach the depths of her station except those whom God grants the grace to know her.
This points to the greatness of Fatima’s (SA) station, which lies beyond ordinary human understanding; only God’s chosen servants can attain some glimpse of it.
💎 The central message of the narration:
Lady Fatima (SA) is a divine reality, connected with “the Night of Decree” and God’s decree.
Truly knowing her is the key to apprehending the Night of Decree and receiving its blessings.
Fatima’s (SA) station is so exalted that people have been deprived of understanding it—“fāṭim”.
This narration underscores Fatima’s (SA) unique place in the order of creation and her role in guiding humankind.
This narration makes the greatness of the Mushaf of Fatima all the more evident!
💫🔆عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ)، قَالَ: إِنَّ اللَّهَ (تَعَالَى) أَمْهَرَ فَاطِمَةَ (عَلَيْهَا السَّلَامُ) رُبُعَ الدُّنْيَا، فَرُبُعُهَا لَهَا، وَ أَمْهَرَهَا الْجَنَّةَ وَ النَّارَ، تُدْخِلُ أَعْدَاءَهَا النَّارَ، وَ تُدْخِلُ أَوْلِيَاءَهَا الْجَنَّةَ، وَ هِيَ الصِّدِّيقَةُ الْكُبْرَى، وَ عَلَى مَعْرِفَتِهَا دَارَتِ الْقُرُونُ الْأُوَلُ.[10]
💫 It is narrated from Imam al-Sadiq (AS) that he said:
“Indeed, God Almighty granted Fatima (SA) a quarter of the world as her bridal gift; so a quarter of the world belongs to her.
He also granted her Paradise and the Fire as her bridal gift:
she takes her enemies to the Fire and admits her friends to Paradise.
She is «the Greatest Truthful One», and knowledge of her has been the axis of the ages that came before.”
📌 Explanation and Analysis:
1. «أَمْهَرَ فَاطِمَةَ رُبُعَ الدُّنْيَا»
«Mahr» means a marriage portion or a special gift.
God bestowed a quarter of the material world upon Fatima (SA). This means that part of the order of creation is connected to her authority, and she has power over it.
2. «أَمْهَرَهَا الْجَنَّةَ وَ النَّارَ»
This expression points to the exalted station of Fatima’s (SA) intercession and authority: she has power in Paradise and Hell, and can take her friends to Paradise and her enemies to the Fire.
3. «تُدْخِلُ أَعْدَاءَهَا النَّارَ وَ تُدْخِلُ أَوْلِيَاءَهَا الْجَنَّةَ»
This points to Fatima’s (SA) legislative and ontological authority, through which, by God’s permission, she influences the fate of human beings.
4. «الصِّدِّيقَةُ الْكُبْرَى»
«Siddiqa» means a woman of the utmost truthfulness and integrity, who affirms the truth.
«Kubra» means the foremost of the truthful ones–the one who surpasses all the truthful throughout history.
5. «عَلَى مَعْرِفَتِهَا دَارَتِ الْقُرُونُ الْأُولَى»
This means that knowledge of Fatima (SA) has been the axis of the ages that came before: all the prophets and saints were, in one way or another, connected to the reality of Fatima (SA), and their knowledge was bound up with knowing her.
💎 The central message of the narration:
Lady Fatima (SA) possesses a unique, divine, ontological station that influences the world, Paradise, Hell, and the fate of human beings.
Her bridal gift is not something material, but part of the order of creation and the Hereafter.
Her authority and intercession extend to Paradise and Hell: she takes her friends to Paradise and her enemies to the Fire.
Knowing her is the key to knowing all the prophets and saints; every preceding age has revolved around knowledge of her.
This tradition underscores the exalted rank of Fatima (SA) and her unique role in the divine order, presenting her as more than a woman of history: as a divine reality and the center of wilayah.
When the Muṣḥaf of Fatima is added to her other endowments, her greatness becomes still more evident: she stands at the heart of the innermost mystery and is the source of these treasures.
10—Knowledge of all that has been and all that will be until the Hour comes
They have mastery of knowledge across time and space! They have mastery of the Book of Creation; they are the tree from which the knowledge of creation grows!
11—Knowledge: what comes to pass by night and by day …
A knowledge beyond conception, outside the bounds of time and space. «ح.د.ث» points to knowledge that is unprecedented and without equal, brought into being without any prior instance. In the heart of night and day, forms of knowledge emerge that reason cannot grasp or imagine, beyond the whole realm of «ما مان و ما یکون»; they are not of the order of time and space!
This alludes to the mystery of «کل یوم هو فی شأن».
Supplement:
(غَمْز)
The Almighty’s saying: وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ
That is, they gesture to one another and signal with their eyes.
وَ فِي حَدِيثِ النَّبِيِّ ص مَعَ عَائِشَةَ” وَ كَانَ إِذَا أَرَادَ أَنْ يَسْجُدَ غَمَزَ رِجْلَيْهَا“
Here, الغَمْزُ means pressing or squeezing with the hand. It is mentioned repeatedly in hadith, and some have explained it as a gesture, such as a signal made with the eye, eyebrow or hand. غَمَزَهُ غَمْزاً, on the pattern of ḍaraba, means: he signalled to him with his eye, eyebrow or hand.
وَ فِي حَدِيثِ آدَمَ” فَغَمَزَهُ- يَعْنِي جَبْرَئِيلَ ع- فَصَيَّرَ طُولُهُ سَبْعِينَ ذِرَاعاً بِذِرَاعِهِ“
There is an objection to this, whose answer was given earlier under قعد. المَغْمُوزُ means one who is suspected; المَغَامِزُ means faults. ليس فيه مَغْمَزٌ means: there is no fault in it.
💫 An analysis of the word «غَمَز» based on lexicographical sources and its usage in the Qur’an and hadith:
📖 1. The lexical meaning of «غَمَز»
غَمَزَهُ يَغْمِزُهُ غَمْزاً –To press something with the hand or finger, to grasp and squeeze it, or to gesture with the eye, eyebrow or hand.
تَغَامَزُوا –They gestured to one another (with their eyes or eyebrows).
📖 2. Qur’anic usage
«وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ» (al-Muṭaffifīn: 30)
That is: “And when they passed by them (the believers), they would gesture to one another (and mock them).»
📖 3. Usage in hadith
In the hadith about the Prophet (PBUH) and ʿAʾishah, – when the Prophet (PBUH) was about to prostrate, he would «غَمْز» ʿAʾishah’s foot—that is, press it with his hand so she would draw in her legs and not obstruct his prostration.
In the hadith about Adam (AS), – Gabriel «غَمْز» Adam—that is, pressed him with his hand—so that his stature would grow to seventy cubits.
📖 4. Other meanings of «غَمْز»
«مَغْمُوزٌ» – refers to someone who is accused, because others point him out with a gesture.
«مَغَامِزُ» – the plural of «مَغْمَز», meaning faults and flaws—things that invite criticism or mockery.
«لَيْسَ فِيهِ مَغْمَزٌ» – means that there is no fault in him; there is nothing to find fault with.
📌 Summary of the meanings of «غَمَز»
| Usage | Meaning |
| In the Qur’an | Gesturing with the eye or eyebrow to mock someone |
| In the hadith about prostration | Pressing with the hand to draw in the legs |
| In the hadith about Adam | A creative act of pressing that increased his stature |
| In lexicography | Pressing, grasping, or indicating with the eye or hand |
| In technical usage | Finding fault, making accusations, and being open to criticism |
💎 Conclusion
In the preceding narration, where the Imam (AS) pressed Abū Baṣīr with his hand, «غَمَز» means a gentle pressure applied by hand to demonstrate in practice the amount of «اَرش» (blood money) and make its severity clear. He did this not out of anger, but to explain the legal question more effectively.
Explanation
هاهنا أحد يسمع كلامي استفهام نبه به على أن مسئوله أمر ينبغي صونه عن الأجنبي هذا و اللَّه العلم يحتمل الاستفهام و الحكم و ليس بذاك أي ليس بالعلم الخاص الذي هو أشرف علومنا و قد مضى شرح لهذا الكلام فيما سبق و إملائه على المصدر و الإضافة و الضمير للرسول عطف على الظرف مسامحة أو في الكلام حذف أي كتبت بإملائه من فلق فيه أي شق فمه تأذن لي أي في غمزي إياك بيدي حتى تجد الوجع في بدنك حتى أرش هذا أي بسبب الجناية و الأرش الدية كأنه مغضب كان ما يشبه الغضب منه عند هذا القول إنما هو على من أنكر علمهم ع بأمثال ذلك أو المراد أن غمزه كان شبيها بغمز المغضب وعاء من أدم أي جلد فيه علم النبيين أي كتب مشتملة على علمهم ما يحدث بالليل و النهار قد مضى معناه[11]
💫 Explanation (the author’s or commentator’s clarification of parts of the preceding narration)
«هَاهُنَا أَحَدٌ يَسْمَعُ كَلَامِي» – This is a rhetorical question serving as a warning: the matter about to be asked is one that ought to be kept from outsiders.
«هَذَا وَ اللَّهِ الْعِلْمُ» – This phrase can be read either as a question (“Is this knowledge?”) or as a statement (“This is the knowledge”).
“وَ لَيْسَ بِذَاكَ” – That is, this is not the special knowledge that ranks above all our other forms of knowledge. This phrase was explained earlier.
“إِمْلَائِهِ” – means “the dictation of the Messenger of God (PBUH).” – The pronoun in “إملائه” refers to the Messenger of God (PBUH), even though, grammatically, it is coordinated with the adverbial phrase of time or place. This is an instance of ellipsis or an expanded construction.
In other words, “کُتِبَ بِإِمْلَائِهِ مِنْ فَلْقِ فِيهِ” means: “It was written at his dictation, directly from his own words.”
“تَأْذَنُ لِي” – means, “Will you allow me to press you with my hand so that you feel the pain in your body?” – This was to determine the precise amount of the “arsh” (compensation).
“حَتَّى أَرْشُ هَذَا” – means “the compensation for this [scratch],” – and “arsh” means compensation or financial damages for an injury.
“كَأَنَّهُ مُغْضَبٌ” – means “as though he were angry.” – This apparent anger was, in fact, directed at those who denied the knowledge of the Ahl al-Bayt (AS). Alternatively, the Imam’s “ghamz” (pressure of the hand) may have resembled the pressure of someone who is angry, though in reality it was meant to teach, not to express anger.
“وِعَاءٌ مِنْ أَدَمٍ” – means a leather container in which the knowledge of the prophets (their books) is kept.
“مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ” – means knowledge of the events of night and day, as explained earlier.
📌 Overall summary of this “exposition”:
This passage explains and interprets parts of the preceding narration, clarifying key words and concepts.
With close attention to language and meaning, the commentator sheds light on the following points:
The need to keep the secrets of the Ahl al-Bayt (AS) from those unworthy of them.
The difference between ordinary knowledge and the special knowledge of the Imams.
How the “Jāmiʿa” was written (dictated by the Prophet and written in ʿAli’s hand).
The meaning of “arsh” and its use in the narration.
The leather container (Jafr) in which the knowledge of the prophets is kept.
The Imam’s living, ongoing knowledge of the events of night and day.
📚 Classification of the Knowledge and Books of the Ahl al-Bayt (AS)
Based on the noble narration from Imam al-Sadiq (AS), which refers to some of the knowledge and books particular to the Ahl al-Bayt (AS), they can be divided into five broad categories:
1. Jāmiʿa (al-Jāmiʿa) – A comprehensive book of rulings and human needs
Definition: A scroll seventy cubits long, dictated by the Messenger of God (PBUH) and written in ʿAli’s hand (AS).
Content: All that is lawful and unlawful, and everything people will need until the Day of Resurrection, including blood-money and prescribed punishments.
Distinction: The most comprehensive source of Shi‘i jurisprudence and law.
The Prophet’s forearm sets its measure, extending from human limits to the horizons of the heavenly realm! And the place where it is written is the vast Alid memory!
2. Jafr (الجفر) –A vessel containing the knowledge of the prophets and their successors
Definition: A leather vessel comprising two kinds:
The White Jafr: Contains the Torah, the Gospel, the Psalms, and earlier scriptures.
The Red Jafr: Contains the weapon of the Messenger of God (PBUH), which will not be brought forth until the appearance of the Qa’im (AS).
Content: The knowledge of the prophets and their successors, and the learning of the earlier scholars of the Children of Israel.
Moving beyond its outward form and attending to its inner dimension, the “Jafr” is a vast wilāya-oriented software system, equipped with heavenly technology!
3. The Muṣḥaf of Fāṭima (SA) (مُصحَفُ فاطِمَة)
Definition: A book written in ‘Alī’s hand (AS), whose contents are three times the length of the present Qur’an.
Content: Future events and the names of kings and rulers, until the Day of Resurrection.
Note: It contains not a single letter of the Qur’an; its contents are revealed and concern reports of the unseen.
This Muṣḥaf is the vast management system of creation! In a sense, it is creation’s archive and library! The Muṣḥaf of Fāṭima is a vast Fāṭimid system, wholly unlike any outward apparatus! Like the Night of Decree, it is one of the mysteries! It may be regarded as superior to a thousand libraries!
4. Knowledge of the Events of Night and Day (عِلْمُ ما يَحْدُثُ بِاللَّيْلِ وَ النَّهارِ)
Definition: Knowledge concerning new and successive events, continuing until the Day of Resurrection.
Distinction: This knowledge is dynamic and alive, encompassing a new event at every moment.
Moment-by-moment knowledge of the events taking place in the very life of existence!
Since the knowledge of “what has been and what will be” has already been mentioned, this knowledge (the originated knowledge, and so on) lies beyond it: “what has been and what will be” refers to events within time and space, so “ الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ وَ الشَّيْءُ بَعْدَ الشَّيْءِ إِلَى يَوْمِ الْقِيَامَةِ ” must be a distinct and exceptional kind of knowledge! It is knowledge of particulars and of the inner realities of things!
5. The Scrolls of Names (أَسْمَاءُ الشِّيعَةِ وَ الأَعْدَاءِ)
Definition: Scrolls in which the names of all the Shi‘a and their enemies, until the Day of Resurrection, are recorded.
Distinction: They demonstrate the Imam’s complete knowledge of the community and of each person’s place in the divine order.
The “Scroll of Names” is undoubtedly a record of existential names, in which every quality and characteristic is inscribed. By “name” is meant the unique essence of each person, the distillation of that person’s history! A single sign is the particular code of that individual!
Conceptual Summary
| Book | Contents | Defining feature |
| Community | Rulings, the lawful and unlawful, blood money | The most comprehensive source of jurisprudence |
| Jafr | The knowledge of the prophets and earlier scriptures | A repository of ancient knowledge |
| The Mushaf of Fatima | Reports of future events and the names of rulers | Revelation, other than the Qur’an |
| Knowledge of events | Secrets beyond secrets—unique divine traditions | Dynamic, keeping pace beyond time and place |
| The Sahifa of Names | The names of the Shi‘a and their enemies | A record of the community’s identity |
💎 Conclusion
The knowledge of the Ahl al-Bayt (AS) is not limited to the Qur’an and narrations. It also encompasses the knowledge of those who came before, reports of the future, precise rulings, and the world’s moment-by-moment unfolding. Yet at the end of the narration, the Imam (AS) locates true knowledge not in these books, but in the living, continuous flow of events that endures until the Day of Resurrection.
✅Indeed, this is the very hadith that is the soul of the Messenger and the wali: that knowledge which is narrated from the soul of the Household comes into being! It springs from the soul of the Ahl al-Bayt; fruits of knowledge grow from the soul of wilayah at every moment, and the flowing forth of the Prophet’s City of Knowledge comes through its gates!
💎 A contemplative reading of the Imam’s words (AS):
«الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ، الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ، وَ الشَّيْءُ بَعْدَ الشَّيْءِ إِلَى يَوْمِ الْقِيَامَةِ»
These words describe neither historical knowledge (of the past and the future in broad terms),
nor mere knowledge of reports,
but knowledge of existence in its living, dynamic, moment-by-moment unfolding;
knowledge that fits neither in books nor in predictions, nor in prefabricated frameworks.
Knowledge is the expansion and interpretation of Muhammad and the family of Muhammad, peace be upon them!
How this knowledge differs from «ما کان و ما یکون»:
| Knowledge of «ما کان و ما یکون» | Knowledge of «ما یحدث باللیل و النهار و …» |
| Knowledge of the broad, certain events of the past and future | Knowledge of changing, conditional, moment-by-moment particulars |
| Like history and prediction | Like being present within existence’s living flow |
| Can be recorded in a scroll or book | Transcends books and flows only through the Imam’s heart |
| Of the kind of knowledge prophets possess of fixed matters | Of the kind of knowledge the Imam possesses of inner realities and ceaseless change |
| 1 | God’s artistry through Muhammad and his family |
| 2 | God’s teaching through the City of Knowledge |
| 3 | Divine hadith from the soul of Muhammad and his family |
🌟 Therefore, this knowledge:
۱. is knowledge of “the very act of coming into being,” not merely of “what comes into being”.
۲. is knowledge of “how the divine will manifests” at every moment.
3. Knowledge of the “changes brought about by the deeds of God’s servants” and their effect on destiny.
4. Knowledge of the “matter between two matters”: the point at which God brings about a change and the Imam perceives it as it occurs.
5. Knowledge bound up with the Imam’s life, which does not perish when the Imam dies but is passed on to the next Imam.
6. Events beyond time and space—everything apart from “what has been and what will be”—without peer or likeness, springing from the soul and world of the City of the Prophet’s Knowledge; the flow of knowledge issuing from the gates of the City of the Prophet’s Knowledge; the manifestation of an unparalleled will and volition
📘 Comparison with Quranic verses and narrations:
«يَمْحُو اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ» (al-Ra‘d: 39)
→ This is knowledge of erasure and affirmation, not knowledge of the immutable Preserved Tablet.
الْعِقْدِ كَتَبَ مَلِكُ الرُّومِ إِلَى عَبْدِ الْمَلِكِ أَكَلْتُ لَحْمَ الْجَمَلِ الَّذِي هَرَبَ عَلَيْهِ أَبُوكَ مِنَ الْمَدِينَةِ لَأَغْزُوَنَّكَ بِجُنُودٍ مِائَةِ أَلْفٍ وَ مِائَةِ أَلْفٍ وَ مِائَةِ أَلْفٍ فَكَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ أَنْ يَبْعَثَ إِلَى زَيْنِ الْعَابِدِينَ ع وَ يَتَوَعَّدَهُ وَ يَكْتُبَ إِلَيْهِ مَا يَقُولُ فَفَعَلَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ إِنَّ لِلَّهِ لَوْحاً مَحْفُوظاً يَلْحَظُهُ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةِ لَحْظَةٍ لَيْسَ مِنْهَا لَحْظَةٌ إِلَّا يُحْيِي فِيهَا وَ يُمِيتُ وَ يُعِزُّ وَ يُذِلُّ وَ يَفْعَلُ ما يَشاءُ وَ إِنِّي لَأَرْجُو أَنْ يَكْفِيَكَ مِنْهَا لَحْظَةً وَاحِدَةً فَكَتَبَ بِهَا الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ فَكَتَبَ عَبْدُ الْمَلِكِ بِذَلِكَ إِلَى مَلِكِ الرُّومِ فَلَمَّا قَرَأَهُ قَالَ مَا خَرَجَ هَذَا إِلَّا مِنْ كَلَامِ النُّبُوَّةِ
Scarcely any book on asceticism and exhortation can be found that does not mention, “Ali ibn al-Husayn said,” or, “Zayn al-Abidin said,” AS.
Al-Tabari, Ibn al-Bayyi‘, Ahmad, Abu Dawud, the author of al-Hilya, al-Aghani, Qut al-Qulub, Sharaf al-Mustafa, Asbab Nuzul al-Qur’an, al-Fa’iq, and al-Targhib have all narrated from him, on the authority of al-Zuhri, Sufyan ibn ‘Uyayna, Nafi‘, al-Awza‘i, Muqatil, al-Waqidi, and Muhammad ibn Ishaq.
Abu Ali al-Sarawi recited:
| Then came the Imams from his descendants, radiant | Crowned with the diadems of guidance, upright in faith | |
| One renowned for the perfection of his knowledge | Another advancing with the keen edge of the sword | |
| All pure, noble, and learned | As it is said: they uncover truth, not conceal it—. | |
Among the accounts of his humility, AS, is the following[12]
💫 The book al-‘Iqd relates that the king of Rome wrote to Abd al-Malik ibn Marwan, saying:
“I ate the meat of the camel your father fled from Medina on. I shall surely come to fight you with an army of a hundred thousand, and then another hundred thousand, and then another hundred thousand—three hundred thousand in all.”
Abd al-Malik wrote to al-Hajjaj, ordering him to go to Zayn al-Abidin (AS), threaten him, and send back his reply. Al-Hajjaj did so.
Imam Sajjad (AS) said:
“Indeed, God has a Preserved Tablet upon which He looks three hundred times each day. With every glance, He gives life and causes death, grants honor and brings low, and does whatever He wills. I hope that one of those glances will suffice for you.”
Hajjaj wrote this reply to Abd al-Malik, who then sent it to the Roman emperor.
When the emperor read it, he said:
“These words can only come from the speech of prophethood.”
Rarely is a book of asceticism and exhortation to be found that does not include something narrated from Ali ibn Husayn (AS), or Zayn al-Abidin (AS).
Among those who narrated from him were al-Tabari, Ibn al-Bayyi, Ahmad, Abu Dawud, the author of Ḥilyat al-Awliyāʾ, the author of al-Aghānī, Qūt al-Qulūb, Sharaf al-Muṣṭafā, Asbāb Nuzūl al-Qurʾān, al-Fāʾiq, and al-Tarhīb, as well as al-Zuhri, Sufyan ibn Uyaynah, Nafi, al-Awzai, Muqatil, al-Waqidi, and Muhammad ibn Ishaq.
Abu Ali Sarwi composed this praise of the Imams (AS):
“Then the Imams, descendants of him (Husayn AS), are blossoms,
adorned with the crowns of guidance, upright in faith.
Whoever sits with them is renowned for the perfection of his knowledge,
and whoever bears the keen-edged sword is foremost in the ranks of battle.
The pure and noble, each one a source of knowledge,
as it is said: they unveil what is hidden; they do not conceal it.”
A middle-ground understanding of (acquired knowledge):
This is knowledge of “being in God’s presence,”
not knowledge of “what God has said.”
Knowledge of divine hadith!
New divine books and writings!
This knowledge is presence beyond time and place—even beyond eternity past and eternity to come
,
not knowledge of “the past or future of created beings.” Beyond what has passed and what has been recorded!For this reason, after listing all the written sources of knowledge (al-Jāmiʿa, al-Jafr, the Muṣḥaf of Fatima, and so on)
, the Imam (AS) says:
“إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ”
Ultimately, he sums up “knowledge” as “what comes to pass by night and day …”.
Even beyond the scope of this hadith: “العِلْمُ نُورٌ یُقْذَفُ فِي قَلْبِ مَنْ یَشَاءُ”
Knowledge that precedes the light lies beyond the bounds of ordinary knowledge
.
These are the incomparable wellsprings of the Prophet, the City of Knowledge!The opening of the gates to the City of Knowledge!
Explanation of certain expressions1
1. “فَنَكَتَ سَاعَةً فِي الْأَرْضِ”
The apparent meaning:
“Then he briefly tapped the ground with his finger, making a dot or drawing a line”.”
Explanation and analysis:
In Arabic, “nakt” means a light tap, making a mark, or touching something with the fingertip to leave a trace.
This gesture may have been a particular spiritual act, a sign of thought or contemplation, or a way of indicating something important and hidden.
Through this gesture, the Imam (AS) seeks:
to make Abu Basir understand that although the apparent knowledge contained in these books—such as al-Jāmiʿa and al-Jafr—is vast, it is neither the ultimate knowledge nor that particular knowledge.
He may also be preparing his listener’s mind to receive a higher truth.
2. “وَ مَا هُوَ بِذَاكَ”
Apparent meaning:
“This indeed is [knowledge], but it is not that [which you imagine],” or “This is knowledge, but not the true knowledge”.
Explanation and analysis:
With these words, the Imam (AS) distinguishes between outward knowledge—written down and preserved—and true knowledge, which is living and continually unfolding.
This is the Imam’s (AS) decisive reply to Abu Basir’s assumption that the written knowledge of the Ahl al-Bayt represents the summit of knowledge.
The Imam (AS) is saying: Yes, these are forms of knowledge, and they are profound; but they are not the knowledge you have in mind, nor the furthest reach of knowledge.
This marks the beginning of the narration’s ascent toward ever-greater knowledge, culminating in knowledge of “the events of night and day”.
3. “وَ لَيْسَ بِذَاكَ”
Apparent meaning:
“And it is not that [which you imagine],” or “But it is not that”.
Explanation and analysis:
This phrase again rejects Abu Basir’s assumption and reminds him that there is more than what written knowledge can offer.
By repeating this expression after mentioning each of al-Jāmiʿa, al-Jafr, and the Muṣḥaf of Fatima, the Imam (AS) gradually frees Abu Basir’s mind from exclusive reliance on written knowledge and guides him toward a dynamic, living knowledge that transcends time and place.
This repetition is a form of gradual instruction and intellectual refinement, helping the listener arrive at a sound understanding of the reality of the Imam’s knowledge.
📌 Final summary of these three expressions
| Expression | Meaning | Role in the narration |
| فَنَكَتَ سَاعَةً فِي الْأَرْضِ | Briefly tapped the ground | A sign of contemplation and preparation of the mind |
| إِنَّهُ لَعِلْمٌ وَ مَا هُوَ بِذَاكَ | It is knowledge, but not that notion | Distinguishing outward knowledge from true, pure knowledge |
| إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ | It is knowledge, but not that | A renewed emphasis and further clarification of the distinction |
Explanation of some expressions²
📖 1. Ghābir (غابِر)
Lexically: From the root «غَبَرَ», meaning to remain, endure, and pass on.
In the narration: Refers to knowledge of the future—what is yet to come—because what remains and is still to come is called «غابر».
Opposite: «مازَبَر» (the past).
📖 2. Mazbūr (مزبور)
Lexically: From the root «زَبَرَ», meaning to write and record.
In the narration: Refers to knowledge of the past—what has happened and been recorded—that is, knowledge of history and earlier events.
📖 3. Nakt (نکت)
Lexically: From the root «نَكَتَ», meaning to make a mark, offer a subtle insight, and leave a hidden impression on the heart.
In the narration: Refers to divine inspiration in the hearts of the friends of God: knowledge that is imprinted directly on the Imam’s heart, without any outward intermediary.
📖 4. Naqr (نقر)
Lexically: From the root «نَقَرَ», meaning to knock, strike, and make a brief, clear sound.
In the narration: Refers to the speech of the angels, whose voices the Imams (AS) hear without seeing their forms.
📖 5. Jafr (جفر)
Lexically: A large leather container in which valuable things are kept.A vast treasury of knowledge!
In the narration: A leather container holding:
The White Jafr: earlier revealed scriptures (the Torah, Gospel, and Psalms).A sublime white software!
The Red Jafr: the weapon of the Messenger of God (PBUH), which will not be brought forth until the ظهور of the Qāʾim (AS).A sublime red software!
📖 6. Muṣḥaf (مصحف)
Lexically: From the root «صَحَفَ», meaning writing, a book, and pages.
In the narration: A book containing three times as much as the present Qur’an, with accounts of future events and the names of rulers recorded up to the Day of Resurrection.
The sciences of civilization, a full-length mirror of existence, a cup that reflects the truth!
📖 7. Jāmiʿa (جامعه)
Lexically: From the root «جَمَعَ», meaning to collect and gather everything.
In the narration: A scroll seventy cubits long, containing all that is lawful and unlawful, as well as the rulings of the sacred law, through the Day of Resurrection.All that created beings need for their perfection! Knowledge of the heavenly ascent!
📖 8. Wِعَاء (وعاء)
Lexically: A vessel, a place for keeping something.
In the narration: A leather container in which the Jafr is kept.A distinctive, living, dynamic memory
📖 9. ḤĀDITH (حادث)
Lexically: From the root «حَدَثَ», meaning fresh, new, and a newly occurring event—unique and unprecedented!
In the narration: Refers to events that newly occur by night and by day, of which the Imam (AS) is aware.
In its greatest sense, it refers to pure divine reports beyond the reach of imagination!
📖 10. Dhirāʿ (ذراع)
Lexically: The forearm, and a unit of length (from the elbow to the tip of the middle finger).
In the narration: The unit used to measure the length of the Comprehensive Scroll (seventy cubits, or approximately 35 metres).
The Messenger of Allah’s (PBUH) cubit is a transcendent cubit, befitting his lofty station: from the earth to beyond the Throne, and onward to the utmost limit of قاب قوسن او ادنی!
📖 11. FALQ (فلق)
Lexically: To split, open, or gape.
In the narration: «إِمْلَائِهِ مِنْ فَلْقِ فِيهِ» means the Messenger of Allah’s (PBUH) dictation from his own mouth—that is, directly from his blessed tongue, without an intermediary.From the outpouring of the City of Knowledge to the Greatest Gate of Knowledge!
📖 12. Arsh (ارش)
Lexically: Compensation, damages, or financial indemnity for an offence.
In the narration: Compensation for scratches and minor wounds, the amount of which is prescribed in society.
A reference to the finest, most delicate and hidden mysteries of the universe!
📖 13. Khadsh (خدش)
Lexically: A superficial scratch on the skin that does not bleed, or bleeds only rarely.
In the narration: One of the slightest injuries, for which a financial ruling (arsh) is also recorded in society.
Even the finest connections and effects lie within divine knowledge! Every detail, great or small, is encompassed by divine knowledge; divine knowledge encompasses all things!
💎 Summary of Key Terms
| Term | Meaning | Use in the narration |
| Ghabir | The future; what remains | Knowledge of the future |
| Mazbur | Written; the past | Knowledge of the past |
| Nakt | A hidden impression upon the heart | Divine inspiration |
| Naqr | A knocking sound | The speech of the angels |
| Jafr | A leather vessel | Safekeeping of knowledge and weapons |
| Mushaf | A book; written pages | The Mushaf of Fatima (SA) |
| Jamiʿa | That which encompasses all things | A complete legal compendium |
| Wiʿaʾ | A vessel | The place where the Jafr is kept |
| Hadith | A new event | Knowledge of the moment |
| Dhiraʿ | A unit of measurement | The length of the Jamiʿa |
| Falaq | A cleft; a mouth | Direct dictation |
| Arsh | Blood money; compensation | Compensation for a scratch |
| Khadsh | A superficial scratch | The least serious offense |
💎 A lyrical coda to the words of Imam al-Sadiq (AS)
“الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ، الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ، وَ الشَّيْءُ بَعْدَ الشَّيْءِ إِلَى يَوْمِ الْقِيَامَةِ”
This is not historical knowledge (of the past and future in general),
nor merely knowledge of reports,
but knowledge of existence as a living, dynamic, moment-by-moment unfolding;
knowledge that cannot be contained in books, predictions, or prefabricated frameworks.
Al-ʿilm is the very unfolding and interpretation of Muhammad and the Family of Muhammad (PBUH).
🔍 How this knowledge differs from “what was and what will be”
| Knowledge of “what was and what will be” | Knowledge of “what happens by night and day and …” |
| Knowledge of the general, certain events of the past and future | Knowledge of changing, conditional, moment-by-moment particulars |
| Comparable to history and foretelling | Comparable to being present within existence as it unfolds |
| Can be recorded in a scroll or book | Transcends books and flows only in the Imam’s heart |
| Of the same kind as the prophets’ knowledge of fixed matters | Of the same kind as the Imam’s knowledge of inner realities and moment-to-moment changes |
This distinction can be summed up in three ways:
1. Allah’s artistry through Muhammad and his Family
2. Allah’s teaching through the City of Knowledge
3. The divine utterance from the soul of Muhammad and his Family
🌟 Therefore, this knowledge:
1. Knowledge of the very act of becoming—not merely of what comes to be.
2. Knowledge of how the divine will manifests at every moment.
3. Knowledge of the changes brought about by the servants’ actions, and their effect on divine decrees.
4. Knowledge of the “matter between two matters”: the point at which God brings about a change, and the Imam perceives it as it occurs.
5. A knowledge bound up with the Imam’s life, which does not pass away when the Imam departs this life, but is transmitted to the next Imam.
6. Knowledge of events beyond time and space, of all that lies beyond “what has been and what will be”; without equal or counterpart, it springs from the spirit and world of the City of the Prophet’s Knowledge, flowing through the gates of that city: the manifestation of a will and purpose without peer.
📘 Correspondence with Qur’anic Verses and Narrations
Verse:
“يَمْحُو اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ” (al-Ra‘d, 39)
This is knowledge of erasure and confirmation, not knowledge of the immutable Preserved Tablet.
A well-known hadith:
“إِنَّ لِلَّهِ لَوْحاً مَحْفُوظاً يَلْحَظُهُ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةِ لَحْظَةٍ، لَيْسَ مِنْهَا لَحْظَةٌ إِلَّا يُحْيِي فِيهَا وَ يُمِيتُ، وَ يُعِزُّ وَ يُذِلُّ، وَ يَفْعَلُ مَا يَشَاءُ…”
The Imam is aware of these new divine perspectives.
📜 A related historical account (al-ʿIqd)
In this account, the Byzantine emperor wrote to ʿAbd al-Malik ibn Marwan:
“I have eaten the flesh of the camel on which your father fled from Medina. I will surely come to fight you with an army of a hundred thousand, and another hundred thousand, and yet another hundred thousand.”
ʿAbd al-Malik wrote to al-Hajjaj, ordering him to go to Zayn al-ʿAbidin (AS), threaten him, and write down his reply.
Imam Sajjad (AS) said:
“Surely, God has a Preserved Tablet upon which He gazes three hundred times each day. With every gaze, He gives life and causes death, exalts and abases, and does whatever He wills. I hope that one such gaze will suffice to protect you.”
Al-Hajjaj wrote this reply to ʿAbd al-Malik, who then sent it on to the Byzantine emperor.
When the emperor read it, he said, “This can only be the speech of prophecy.”
In literature and poetry
“ثُمَّ الْأَئِمَّةُ مِنْ أَوْلَادِهِ زُهْرٌ …”
It has also been said:
“مُطَهَّرُونَ كِرَامٌ كُلُّهُمْ عَلَمٌ، كَمَا قِيلَ كَشَّافُونَ لَا كَشْفَا”
The final insight
This is the knowledge of “being with God”—knowledge that is *ʿinda Allāh*, *ladunnī*.
It is not knowledge of “what God has said”.
It is knowledge of the divine traditions,
and encompasses God’s new books and works.
This knowledge is a presence beyond time and space,
even beyond pre-eternity and eternity,
not knowledge of “the past or future of created beings”—
beyond what has passed and what is recorded.
That is why, after listing all the written sources of knowledge (al-Jāmiʿa, al-Jafr, the Muṣḥaf of Fāṭima, and so on), the Imam (AS) says:
“إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ”
And in the end, he sums up “knowledge” as “what comes to pass by night and day …”.
Indeed, the scope of this knowledge exceeds even the instance described in this hadith, which says:
“العِلْمُ نُورٌ یُقْذَفُ فِي قَلْبِ مَنْ یَشَاءُ”
Knowledge that precedes the light lies beyond the realm of conventional knowledge.
This knowledge is the incomparable outpouring of the Prophet’s City of Knowledge,
and the opening of the gates to the City of Knowledge.
🌼Ali Saʿi (ʿAbdullah Mishkat) 110.141 (903)🌼
[1] Bihār al-Anwār (Beirut edition), vol. 27, p. 41 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[2] Bihār al-Anwār (Beirut edition), vol. 27, p. 41 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[3] Bihār al-Anwār (Beirut edition), vol. 27, p. 46 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[4] Bihār al-Anwār (Beirut edition), vol. 27, p. 46 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[5] Bihār al-Anwār (Beirut edition), vol. 26, p. 18 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[6] ʿAwālī al-Laʾālī al-ʿAzīziyya fī al-Aḥādīth al-Dīniyya, vol. 4, p. 129 Ibn Abī Jumhūr, Muḥammad ibn Zayn al-Dīn, Dār Sayyid al-Shuhadāʾ Publishing, Qom, first edition, 1405 AH.
[7] Manāqib Āl Abī Ṭālib (by Ibn Shahrāshūb), vol. 2, p. 49 Ibn Shahrāshūb Māzandarānī, Muḥammad ibn ʿAlī, ʿAllāma, Qom, first edition, 1379 AH.
[8] Al-Kāfī (Islamic Edition), vol. 1, p. 239 Kulaynī, Muḥammad ibn Yaʿqūb ibn Isḥāq, Dār al-Kutub al-Islāmiyya, Tehran, 4th ed., 1407 AH.
[9] Biḥār al-Anwār (Beirut Edition), vol. 43, p. 65 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, 2nd ed., 1403 AH.
[10] Al-Amālī (al-Ṭūsī), text, p. 668 Ṭūsī, Muḥammad ibn al-Ḥasan, Dār al-Thaqāfa, Qom, 1st ed., 1414 AH.
[11] Al-Wāfī, vol. 3, p. 580 Fayḍ Kāshānī, Library of Imam Amir al-Muʾminīn ʿAlī (peace be upon him), Isfahan, 1st ed., 1406 AH.
[12] Manāqib Āl Abī Ṭālib (peace be upon them) (by Ibn Shahrāshūb), vol. 4, p. 161 Ibn Shahrāshūb Māzandarānī, Muḥammad ibn ʿAlī, ʿAllāma, Qom, 1st ed., 1379 AH.
