Imam Sadiq (PBUH), Ruler of Twelve Thousand Worlds

🌼🔆🌼The Glory of the Truthful One of the House of Muhammad (AS)🌼🔆🌼

 

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌹 “Untold Scientific Insights”; “The Vastness of the Knowledge of God’s Proofs”; “The Secret of Knowledge”; “Rare Miracles of Imam Ja‘far al-Sadiq (AS)”; “The Exalted Station of Imam al-Sadiq (AS)” and more — an overview with an addendum
1405.06.05
Ali Sa‘i (Abdullah Mishkat) 110.141(903) 🌹🔅

✳️✅ ❇️ 🔆✨💫🔆 🌸☘️🌷🌹🌻 🌼 🕋 🌙 🤲 🌙 🕌 📖 🍃🪴

 

A poem contemplating the splendour of al-Sadiq!

A fresh perspective on the beauty and majesty of Imam Ja‘far al-Sadiq (AS)!

Imam Ja‘far al-Sadiq (AS), in his own blessed words!

The great mysteries of prophethood, imamate and wilayah!

Distinctive manifestations of the knowledge of the purified and infallible Household!

The secret of “knowledge”

 

❇️A systematic overview of the scholarly and spiritual authority 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 repression” and severe tyranny, amid military and ideological conflicts.

 

Despite keeping watch over two opposing groups (the usurpers of the caliphate), the Imam founded a great “cultural and doctrinal Ashura” movement, continuing the work of his forefathers, al-Baqir and al-Sajjad (AS).

 

He established a major centre of learning and religious university; without it, tawhid and the principles of faith, together with their branches, would have been lost.

 

His mode of communication sometimes involved speaking with his companions from behind a curtain, to protect their lives and sustain the scholarly struggle.

 

2. The Imam’s wilayah and authority as God’s proof across the worlds

A) The report of twelve thousand worlds

“God, Mighty and Majestic, has twelve thousand worlds, each one greater than seven heavens and seven earths… and I am the Proof over them.”

Each world is greater than the seven heavens and the seven earths, and is unaware of the existence of the others.

Imam al-Sadiq (AS) is God’s proof over all these worlds, and his knowledge encompasses all creation.

The correspondence between the number twelve and the Twelve Imams points to a single system of wilayah throughout all the worlds.

 

B) The report of Madinat Khalfa al-Bahr (the City Beyond the Sea)

A city extending as far as a forty-day journey of the sun, whose inhabitants have never sinned and know nothing of Iblis.

The Imams maintain continuous contact with them, answer their needs and are asked by them about the advent of the Qa’im.

Their characteristics include intense worship (spending months in prostration), food consisting of glorification, garments made of 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.

The message: the reach of the Household’s wilayah extends far beyond ordinary conceptions, encompassing unseen worlds as well.

 

C) The report of the Proof over all creation

“There is nothing, no human being, jinn, or angel in the heavens, but we are the Proofs over them… even the heavens, the earth, and the mountains.”

The Imams are God’s proof over all beings—humans, jinn, angels, and even the heavens, earth and mountains.

The wilayah of the Household was presented to all creation; accepting or rejecting it is the measure of faith and disbelief.

 

3. The Imam’s knowledge: beyond the outward sciences

A) The superiority of the Imam’s knowledge over human learning

In a conversation with a Yemeni man whose scholar could foretell events by observing birds and track their traces for 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, twelve tracts of land, twelve seas and twelve worlds, without needing any outward signs.

The Imam’s knowledge is divinely bestowed, drawn from the unseen, not acquired through experience or outward observation.

 

B) Types of knowledge and the Household’s (AS) exclusive books

According to a report from Imam al-Sadiq (AS), transmitted by Abu Basir, the knowledge of the Household falls into five main categories:

 

Source	Content	Characteristic
The Jāmiʿa	A scroll seventy cubits long, written down by the Prophet and in ʿAlī’s hand (AS); it contains all that is lawful and unlawful, 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 celestial standard.
The Jafr	A leather receptacle of two kinds: the White Jafr (the Torah, Gospel, Psalms, and earlier scriptures) and the Red Jafr (the Messenger of God’s weapon, which will not be brought forth until the rise of the Qāʾim).	The knowledge of the prophets and their successors; celestial technology and a wilayah-based operating system.
The Muṣḥaf of Fāṭima (SA)	A book three times the size of the present-day Qur’an, containing future events and the names of rulers up to the Day of Resurrection; it contains not a single letter of the Qur’an.	Revealed knowledge concerning the unseen; understanding Fāṭima is the key to grasping the Night of Qadr.
Knowledge of the events of night and day	Knowledge of new and ongoing events up to the Day of Resurrection: «ما یحدُث باللیل و النهار، الأمر من بعد الأمر و الشیء بعد الشیء»	Dynamic, living, and beyond time; outside the bounds of “what has been and what will be”.
The Scrolls of Names	A record of all the Shiʿa and their enemies up to the Day of Resurrection, with the existential attributes of each individual.	The Imam’s complete knowledge of the community; every name has a unique code.

4. True knowledge in the words of the Imam (AS)

After enumerating all these sources, the Imam says: «إنه لعلم و لیس بذاک» (This is indeed knowledge, but not the kind of knowledge you imagine). He then describes true knowledge as follows:

«العلم ما یحدُث باللیل و النهار، الأمر من بعد الأمر، و الشیء بعد الشیء إلی یوم القیامة»

How this knowledge differs from knowledge of “what has been and what will be”:

Knowledge of what has been and what will be	Knowledge of what unfolds night and day
Knowledge of general, certain events in the past and future	Knowledge of shifting, conditional, moment-by-moment particulars
Can be recorded in a scroll or book	Beyond the book; it flows through 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 changes from moment to moment
Like history and foreknowledge	Like being present within the living current of existence

Characteristics of true knowledge:

Knowledge of “the very act of coming to pass,” not merely of what comes to pass.

Knowledge of how the divine will manifests at every moment.

Knowledge of changes brought about by human actions and their effect on divine decrees.

Knowledge of the “matter between two matters” (effacement and confirmation), in keeping with the verse «یمحو الله ما یشاء و یثبت».

Knowledge bound up with the Imam’s life and transmitted to the next Imam.

Knowledge beyond time and space, even beyond pre-eternity and eternity.

5. 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 down)
Nukt fī al-qulūb	Divine inspiration in the hearts of God’s friends
Naqr fī al-asmāʿ	Hearing the voices of angels without seeing them
Jafr	A leather receptacle containing the knowledge of the prophets and the Messenger’s weapon
The Mushaf of Fatima	A book containing reports of future events and the names of rulers until the Day of Resurrection
Al-Jamiʿa	A complete legal compendium, dictated by the Prophet and written in Ali’s hand
The container	The vessel in which the Jafr is kept
The Prophet’s forearm	A celestial measure, beyond material dimensions
Dictated directly from the Prophet’s blessed lips	Dictated directly from the Prophet’s blessed lips
Compensation for a scratch	The blood-money for a scratch; evidence of knowledge extending to the smallest details
A gentle press	A light pressure of the hand to convey something through practical demonstration

6. Overall conclusion

The knowledge of the Ahl al-Bayt is not limited to the Quran and narrations; it encompasses the knowledge of earlier peoples, reports of future events, precise rulings, and moment-by-moment knowledge of the world.

The Imams’ wilayah extends across all realms (twelve thousand worlds, the city beyond the sea, the angels, and even inanimate things), and they possess authority in them.

True knowledge in the sight of the Ahl al-Bayt is a living, dynamic current, flowing at every moment from the Prophet’s City of Knowledge (the Prophet’s soul) and opening through its gates (Ali and his descendants).

Knowing Fatima (SA) is the key to understanding the Night of Decree and receiving its blessings; her station is so exalted that creation has been barred from fathoming her innermost reality.

The Imam’s knowledge is knowledge of “divine sayings” and “God’s new creations”: presence with God (in the Divine Presence), beyond time and space—not merely awareness of the past and future of created beings.

 

Detailed discussion

 

Foreword

True knowledge of the Imams, the Infallible Ones (AS), goes beyond recording historical events or listing moral virtues. It opens a window onto the boundless expanse of creation and the wondrous order of wilayah. Among the radiant stars in the firmament of the Imamate, Imam Jaʿfar al-Sadiq (AS) holds a special place. He not only revived the Prophetic school amid the tempests of turmoil, but also opened new horizons in divinely bestowed knowledge, unveiling a profound truth: the breadth of the Ahl al-Bayt’s knowledge and the reach of their wilayah across the countless realms of existence.

 

What follows is a concise, systematic effort to revisit this deeply profound truth. Moving beyond superficial views, this brief study first considers the difficult historical circumstances and the Imam’s scholarly endeavours under the severe repression of his time. It then draws on key narrations to portray the boundless reach of knowledge and wilayah across the unseen and the manifest. Finally, it draws out the fundamental doctrinal and practical lessons these pure teachings hold for personal and social life today.

 

This systematic overview invites us to set aside limiting assumptions and join the living, dynamic current of knowledge that flows from the “City of Knowledge” of the Noble Prophet (PBUH) and, throughout history, continues to answer the 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 fabric of existence, binding it to the divine will. Imam al-Sadiq (AS), the sixth of these divine proofs, founded a great movement in an age when the darkness of tyranny made it difficult for truth to breathe. Today, this movement is known as the “Jaʿfari school”; yet its true significance reaches far beyond that of a historical school of jurisprudence.

 

This concise study seeks, through an analytical and structured approach, to acquaint readers with three fundamental aspects of the Imam’s character:

First, his struggle amid waves of repression and his unparalleled role in preserving the pure teachings of divine unity;

Second, the key narrations establishing the breadth of his wilayah over twelve thousand worlds, the unseen city beyond the sea, and even the angels and inanimate things;

And third, his distinction between “true knowledge” and other forms of knowing: true knowledge is found not in written pages, but in the continual unfolding of “the events of night and day” and the manifestation, with every breath, of God’s incomparable will.

 

May this brief step illuminate some part of that boundless ocean of knowledge and wilayah, to which the ship of human guidance must turn for deliverance from the whirlpool of ignorance and error.

 

 

❇️A golden opportunity, or the height of repression?

The narrations issued by Imam al-Sadiq (AS) were not the result of favourable conditions for disseminating religious teachings; they came solely through the miracles of al-Sadiq!

For the era of the Imam was one of intense cultural and ideological repression and tyranny!

Military conflict went hand in hand with cultural conflict. Times of turmoil and a change of government are among the most turbulent, not the safest. Moreover, the Imam was under constant scrutiny from both rival factions, and both saw him as an obstacle. Both factions had, in essence, usurped the right to the Imamate, while the new government feared that the community might turn towards the Imam, thwarting its worldly ambitions. The hardships of the Imams’ era are therefore clear to all!

The Imam was managing both the military and ideological fronts!

After Imam Husayn (AS), the Infallible Imams (AS) were truly the foremost martyrs on the cultural, religious and ideological front!

The cultural front was not confined to half a day at Karbala; it continued for many long years during the Imam’s lifetime, and it continues to this day!

Imam Ja‘far al-Sadiq (AS), following in the footsteps of his noble father, Imam al-Baqir (AS), and his noble grandfather, Imam al-Sajjad (AS), launched the great cultural, ideological and political movement of Ashura!

Every moment of the Imams’ lives was a Karbala of ideological and cultural struggle!

Without doubt, Imam al-Sadiq’s era was marked by extreme repression and tyranny!

At times, the Imam would conceal himself! He communicated with his companions from behind a curtain!

The era of Imam al-Sadiq (AS) was not a golden opportunity; it was a cultural Karbala!

The tenor of some hadiths bears witness to this truth!

The Imam established in the heart of history a vast cultural institution—or, in other words, a great university of religion, ideology, politics and culture!

Had it not been for the Imam’s great movement of scholarly struggle, tawhid and the principles of faith, with all their branches, would have passed away!

The Imam’s era was a battle of the confederates in religion, ideology and culture, and the Imam overcame them all!

It was a time when they sought to sever the last vital threads of religious life, but the Imam prevented this through his scholarly uprising!

In that era, the devils sought to push religion itself to the margins and spread the ignorant practice of consuming filth; the Imam prevented this immense loss!

 

 

 

❇️The Proof for 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:

“Indeed, God, Mighty and Exalted, has twelve thousand worlds;

each of these worlds is greater than the seven heavens and the seven earths;

not one of them knows that God, Mighty and Exalted, has created worlds other than its own;

and indeed, I am God’s Proof to them.”

 

Explanation and Analysis:

1. “اثْنَيْ عَشَرَ أَلْفَ عَالَمٍ” – refers to the multitude of created worlds, which goes beyond 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” – means that each of these worlds, in its breadth and grandeur, is greater than the seven heavens and seven earths known to us.

 

3. “مَا يَرَى عَالَمٌ مِنْهُمْ أَنَّ لِلَّهِ عَالَماً غَيْرَهُمْ” – means that each world is unaware of the existence of the others and supposes that its own is the only world. This shows 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. In other words, just as the Infallible Imam is God’s Proof in this world, in the other worlds too there is one Imam who is God’s Proof to their inhabitants.

 

💎 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 station of the Imamate and the far-reaching scope of the Imams’ (AS) special authority. It shows that they hold authority and are God’s proof not only in this world, but in other worlds as well.

 

A subtle point:

It is hardly surprising that the human body, made up of billions of systems, is governed as a single whole!

So it should come as no surprise that God’s proof holds 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 that Imam al-Sadiq (AS) said:

“God has a city beyond the sea, whose breadth is a forty-day journey of the sun. Its people have never disobeyed God; they know nothing of Iblis and are unaware that he was created. We visit 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 strive with great zeal. The gates of their city are so large that the distance between the two leaves of a gate is a hundred farsakhs. They are deeply devoted to worship and exert themselves greatly. Were you to see them, you would think your own deeds insignificant. Each of them remains in prostration for months without raising his head. Their food is glorification of God, and their clothes are leaves from trees. 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. During prayer, their voices rise louder than a fierce wind. Among them are some who have never taken up arms, and who await our Qa’im, praying that God will let them see him. Each of them lives for a thousand years. Were you to see them, you would find in them humility, reverence and a longing for whatever brings them closer to God. If we refrain from visiting them, they think it is because God is angry. They cherish the hour when we come to see them, and never tire or grow slack in waiting for it. They recite the Book of God as we have taught them. What we teach them also includes things that, were they recited to people, people would disbelieve and reject them. They ask us about verses of the Qur’an that are unfamiliar to them, and when we explain them, their hearts open to what they hear from us. They ask God for long lives and not to be separated from us, and they know that the blessing God has bestowed on them through what we teach them is great. When the Imam rises, they will go forth with him, taking precedence over the other armed companions. They ask God to make them among those who support His religion. Among them are the elderly and the young. When a young man sees an elder, he sits before him like a servant and does not rise until the elder tells him to. They know the roads better than anyone else, and can travel wherever the Imam wishes. When the Imam gives them an order, they stand by it until he gives another. Were they to descend upon 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; if one of them struck a mountain with his sword, he would level and split it. The Imam will lead them in campaigns to India, Daylam, Kark, the lands of the Turks, Rome, the Berbers, and all the territories between Jabarsa and Jabalqa, two cities in the east and west. They will enter no land inhabited by people of another religion without calling them to God, to Islam, and to acknowledge the prophethood of Muhammad (PBUH). Whoever refuses to acknowledge it and embrace Islam, they will kill, until no one remains between east and west, or at the foot of any mountain, without acknowledging 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 suggests that they live in a pure, untainted realm to which Satan has no access.

4. “نَلْقَاهُمْ فِي كُلِّ حِينٍ” – The Imams (AS) maintain regular contact with them and teach them.

5. “عِبَادَةٌ وَ اجْتِهَادٌ شَدِيدٌ” – Their worship is extraordinarily intense: they remain in prostration for months.

6. «طَعَامُهُمُ التَّسْبِيحُ» – Figuratively, their nourishment is remembrance and glorification of God. In other words, they have no need of material sustenance and are nourished by divine light.

7. «لِبَاسُهُمُ الْوَرَقُ» – Their clothing is the leaves of trees (a symbol of simplicity, naturalness, and making use of 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 special companions of the Imam of the Age (AS), and fight against disbelief and injustice at his side.

10. «سُيُوفٌ مِنْ حَدِيدٍ غَيْرِ هَذَا الْحَدِيدِ» – Their swords are made of a metal beyond ordinary matter and have extraordinary cutting power. They know of special elements for which there are no earthly counterparts!

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 report:

The scope of the authority of God’s proofs is far wider than any limits or constraints one can imagine!

The report offers a vision of the “unseen realm” and the “special companions of the Imam of the Age (AS),” who worship God in a hidden place and will hasten to the Imam’s aid when he appears.

The Imams (AS) exercise spiritual and intellectual authority over this group and instruct them.

The appearance of the Imam of the Age (AS) will be accompanied by a global campaign and the destruction of disbelief and polytheism, and all people will be invited to the true religion.

This report emphasises the exalted station of the Imamate and the far-reaching scope of the Imams’ (AS) ontological authority. It shows that they hold authority and serve as God’s proof not only over this world, but over other realms as well.

 

 

❇️The scope of the authority of God’s proof

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, jinn, or angel in the heavens – over whom we are not God’s proof.

God created no creature without presenting our authority to it and completing His proof against it through us;

so, in response [to our authority], it is either a believer or a disbeliever and denier – 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 creatures: humans, 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 the authority of the Household of the Prophet (AS) has been presented to every creature in the order of existence, and each has encountered this authority in some way.

 

3. «فَمُؤْمِنٌ بِنَا وَ كَافِرٌ وَ جَاحِدٌ» – This means that every creature, in response to our authority, is either a believer, a disbeliever, or a denier – and this includes all beings, even those without human reason or awareness, which have accepted or rejected our authority in their own mode of existence.

 

4. “حَتَّى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ” – This passage emphasizes all created beings, even the heavens, the earth, and the mountains, which the Quran sometimes describes as conscious beings (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 account:

The wilayah of the Ahl al-Bayt (AS) is a universal reality that encompasses all creation; no being is excluded from it.

The Imams (AS) are God’s proof to all realms. Not only humans and jinn, but also angels and even the beings of nature are accountable to them.

Accepting or rejecting the wilayah of the Ahl al-Bayt (AS) is the criterion of faith and disbelief. All beings are either believers in this wilayah or disbelievers who reject it.

This account underscores the exalted rank of the Imamate and the all-encompassing scope of the Imams’ (AS) wilayah, showing that they are the proof and bearers of authority not only over human beings, but over all of God’s creation.

 

❇️ The Speed and Scope of the Wilayah 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 by tracking traces is meant making judgments based on the positions and movements of the stars, and by divining from birds, the Arab practice of inferring events from birds’ movements and calls. In al-Nihayah it says: Divining from birds means taking them as omens of good or ill and reading signs in their flight, such as when a bird flies from the right or the left. This is a form of soothsaying and tracking.

💫 It is narrated from his uncle, Abd al-Rahman, who said: I was with Imam al-Sadiq (AS) when a man from Yemen came to him. He greeted the Imam, who 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 reach?”

He replied, “He divines from birds (zajr al-tayr), and in one hour he can follow a trail as far as a swift rider travels in a month.”

 

Imam al-Sadiq (AS) said to him:

“The scholar of Medina knows more than your scholar.”

He asked, “How far does the scholar of Medina’s knowledge reach?”

The Imam replied:

“The scholar of Medina reaches a point where he neither tracks trails nor divines from birds;

rather, in the blink of an eye, he knows the sun’s course as it passes through the twelve zodiacal signs, twelve tracts of land, twelve seas, and twelve worlds.”

The Yemeni said, “May I be your ransom! I never thought anyone could know this, and I do not know what these things are.”

Then he left.

 

Explanation and analysis:

1. “زَجْرُ الطَّيْرِ” – 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 (AS) presents it as a limited and superficial kind of knowledge.

2. “قَفْوُ الْأَثَرِ” – This means tracking and identifying a trail from its signs. This, too, is a superficial and limited form of knowledge.

3. “The Scholar of Medina” – refers to the infallible Imam (AS), whose knowledge extends beyond the outward and empirical sciences.

4. “لَا يَقْفُوَ الْأَثَرَ وَ لَا يَزْجُرَ الطَّيْرَ” – This means that the Imam’s knowledge is not based on outward signs; rather, it springs from the unseen and from revelation.

5. “يَعْلَمَ فِي اللَّحْظَةِ الْوَاحِدَةِ مَسِيرَةَ الشَّمْسِ” – The Imam’s knowledge encompasses the entire universe: from the sun’s passage through the twelve zodiacal signs to the continents, seas and various realms.

6. “اثْنَيْ عَشَرَ بُرُوجاً” – The twelve zodiacal signs (the ecliptic) through which the sun passes over the course of a year.

“اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً” – Refers to the multitude of lands and seas in the world.

“اثْنَيْ عَشَرَ عَالَماً” – Refers to the various realms of creation, which lie beyond human imagination.

 

💎 The central message of the narration:

The knowledge of the Imams (AS) is divine, bestowed knowledge. It reaches them from the unseen, not through outward signs.

The Imam’s knowledge encompasses all realms and their movements, and is plainly superior to the limited knowledge of human beings.

This narration emphasizes the exalted stature of the Imams (AS) in knowledge and their superiority over other scholars.

 

 

❇️The Ahl al-Bayt: A Vast Network of Divine Knowledge

💫🔆Shia, al-Irshad, vol. 2; al-Ihtijaj 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’ and ‘mazbūr’; it is ‘nakt’ in the hearts and ‘naqr’ in the ears.

We possess the ‘Red Jafr’ and the ‘White Jafr’, and the ‘Mushaf of Fatima (SA)’

;and we possess the ‘Jāmiʿa’, 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 the hearts’: inspiration.

– ‘Naqr in the ears’: the words of angels, whose voices we hear but whose forms we do not see.

 

– ‘The Red Jafr’: a container holding the weapon of the Messenger of God (PBUH), which the Ahl al-Bayt will not bring forth until the rise of our Qa’im.

– ‘The White Jafr’: a container holding the Torah of Moses, the Gospel of Jesus, the Psalms of David, and the earlier books of God.

– “The Muṣḥaf of Fāṭimah (SA)”: It contains what is yet to come, and the names of those who will rule until the Day of Resurrection.

– “Al-Jāmiʿah”: a book seventy cubits long, dictated by the Messenger of God (PBUH) and written in the hand of ʿAlī ibn Abī Ṭālib (AS).

By God, it contains everything people will need until the Day of Resurrection—

even the compensation for a scratch, and for a single lash or half a lash.”

 

❇️ The integrated system of the universe

Every letter, word, phrase, and phenomenon is a profound scientific sign, a datum through which knowledge may be attained.

Every being in the universe is a book of knowledge; the ability to read them and grasp their meanings is itself scientific literacy!

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 scientific information they contain lie within the heart of the Imam!

Our knowledge encompasses the “past” (what has been) and the “inscribed” (what is to come): a tree of knowledge that grows and expands. The “inscribed” is the vast archive of knowledge to which more is continually added—that is, the “past.”

 

✳️✅ Illuminating coded expressions

“Nukat fī al-qulūb,”

The impression of a point upon the heart, beyond time and spatial dimensions.

An entire book can be defined as a single point, and each book as a collection of other points.

💫🔆وَ قَالَ ع‏ الْعِلْمُ‏ نُقْطَةٌ كَثَّرَهَا الْجَاهِلُون[6]‏

💫 Imam ʿAlī (AS) said:

“Knowledge was a point, which the ignorant multiplied.”

Explanation and analysis:

1. “العِلْمُ نُقْطَةٌ” — True knowledge is, at its essence, a single, unified reality in which all truths are gathered. This alludes to divinely bestowed knowledge, originating from the one source of revelation and the Imamate. Knowledge is like a single taste, a single root, though it may have many branches; a single point, though it may admit many interpretations. Its breadth is simply the spreading of light to make that very point comprehensible!

 

2. “كَثَّرَهَا الْجَاهِلُونَ” — The ignorant turned this single point of knowledge into numerous branches, interpretations, disputes, and complications, diverting it from its original path.

 

3. The central message:

True knowledge is, in essence, one and unified: it is knowledge of God and His chosen ones.

The ignorant, and those given to disputation and discord, have multiplied opinions and baseless interpretations, distancing this single body of knowledge from its simplicity and unity.

The Imams (AS) are the heirs to that single point of knowledge, and they alone have access to its reality. With the Imam, every truth is manifest!

Knowledge is one, while ignorance is many—like a single light that reveals things from every angle: that one light makes every aspect visible!

These words condemn those who have turned knowledge into an instrument of fragmentation and discord, when true knowledge leads back to the unity and wholeness of understanding.

 

Every point is a code, a unique sign! A number is a distinctive code that is never repeated!

A collection, a community of points, can itself become a “superpoint”!

 

 

💫🔆قَالَ ع‏ أَنَا النُّقْطَةُ أَنَا الْخَطُّ أَنَا الْخَطُّ أَنَا النُّقْطَةُ أَنَا النُّقْطَةُ وَ الْخَط[7]

💫 Imam ʿAlī (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. These words offer a mystical, symbolic expression of the station of the Imamate and the existential reality of Imam ʿAlī (AS).

2. “Point” — In mystical terminology, it symbolizes unity, the reality of divine will and volition, and the origin of existence. The Imam (AS) presents himself as the point from which the unfolding of existence begins, and from which all realities proceed—a kind of Big Bang of existence!

3. “Line” — The constellation of points and the supreme vista of knowledge; the continuation of divine will in the creation of wonders. In other words, ʿAlī (AS) is a vast showcase of divine artistry.

4. The repetition of “أَنَا الْخَطُّ أَنَا النُّقْطَةُ” — A line that itself reaches a point, and then a point that becomes the showcase of a line! Both interpretation and exegesis; both seed and tree, and a 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 of divine grace to all creation.

 

These words accord with the hadith “أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا” and also with the hadith “نَحْنُ الْحُجَجُ عَلَى الْخَلْقِ,” emphasizing the Imam’s (AS) existential centrality in the order of creation.

 

نقر فی الاسماء

A celestial impulse upon the system of hearing, an auditory monitoring of celestial waves!

A vast system for processing celestial waves—their detectors and interpreters are celestial beings!

Not seeing the angels in person may be more akin to taqiyyah, out of consideration for the community’s circumstances and to prevent them from being led into ghuluw, so that they do not mistake them for divine messengers!

This evokes “مختلف الملائکه”

 

The Red Jafr

A weapon made of pure knowledge, with no material weapon involved: a software weapon operating through the system of the Red Jafr!

The weapon of the Messenger of Allah is not bodily in nature. The Dhū’l-Fiqār of the Imam is a material sign of that weapon: a living, intelligent weapon!

The *waʿāʾ* is like a computer—a transcendent computer.

How this computer is installed with the Proof of God 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 of the descent of revelation and the seat of the message

 

 

The Comprehensive Book

Is its length a forearm’s cubit? No—it is the cubit of the Messenger of Allah (PBUH)! So one must understand the cubit from the perspective of the Messenger of God. Through the interpretation of the divine Hand, the cubit therefore reaches beyond the horizons of existence and traverses every primal and celestial measure!

The blessed bodies, spirits, and other blessed pillars of the Imams!

 

 

❇️Explaining the Imams’ Knowledge

💫🔆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 in, and then said, “Abū 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, “Abū Muḥammad, the Messenger of God (PBUH) taught ʿAlī (AS) a thousand doors, and from each door a thousand doors open.

”I said, “By God, that is knowledge indeed

.”The Imam (AS) paused, tracing a mark on the ground, then said, “That is indeed knowledge, but it is not the [true] knowledge

.

” Then he said, “Abū Muḥammad, we have the Comprehensive Book. Do they know what the Comprehensive Book is?”I said, “May I be your ransom, what is the Comprehensive Book?”

He said, “It is a scroll seventy cubits long, measured by the cubit of the Messenger of God (PBUH), dictated by him from his own lips and written in ‘Ali’s (AS) right hand. It contains everything lawful and unlawful, and everything people need—even the compensation for a scratch.” – He gestured toward me with his hand and said, “Will you allow it, Abu Muhammad?”

I said, “May I be your ransom. I am at your disposal; do as you wish.”.

He then pressed his hand against me and said, “Even the compensation for this [scratch].” – He seemed angry.

I said, “By God, this is knowledge indeed.”.

He said, “Indeed, this is knowledge, but it is not the [true] knowledge.”

Then he was silent for a while and said, “Indeed, we possess 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 indeed.”.

He said, “Indeed, this is knowledge, but it is not the [true] knowledge.”

Then he was silent for a while and said, “Indeed, we possess the Codex of Fatima (SA). And what do they know of the Codex of Fatima?”

I said, “May I be your ransom, what is the Codex of Fatima?”

He said, “It is a codex containing three times as much as your Quran. By God, it does not contain even a single letter of your Quran.”

I said, “By God, this is knowledge indeed.”.

He said, “Indeed, this is knowledge, but it is not the [true] knowledge.”

Then he was silent for a while and said, “Indeed, we possess knowledge of what has been and knowledge of what will be, until the Day of Resurrection.”

I said, “May I be your ransom, by God, this is knowledge indeed.”.

He said, “Indeed, this is knowledge, but it is not the [true] knowledge.”

I said, “May I be your ransom, then what is [true] knowledge?”

He said, “It is what unfolds night and day, one new occurrence after another, until the Day of Resurrection.”

 

✳️✅Illuminating the Key Phrases

1- أَلْفَ بَابٍ يُفْتَحُ مِنْ كُلِّ بَابٍ أَلْفُ بَابٍ

The opening that is itself the Gate of Gates

Every gate opens onto a thousand gates; every gate has a thousand windows; every secret is itself a mine of the Secret of Secrets.

From every grandeur of knowledge, a thousand further grandeurs 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 unlocks a thousand more keys

Every light is a mine of lights!

 

2—Ma huwa bi-dhāk

Not the knowledge you imagine

This knowledge is an instance of knowledge brought into the open

The hidden knowledge has not been made manifest

Only one manifestation of knowledge

 

3—The cubit of the Messenger of God, PBUH

The Messenger of God’s cubit extends from earth to “two bow-lengths or nearer”

God’s hand must not be compared with the hands of people!

 

4—Falāq fīhi:

The cleft of the blessed mouth as it blossoms

The tongue of the City of Knowledge

From its own source: the Tongue of God

 

5—The Messenger of God’s dictation and the writing of God’s vicegerent

The Tongue of God dictates, and the Hand of God writes

The pen meets the tablet! The Throne rests upon the Footstool.

 

6—The gesture of God’s friend

Ghamz: a pressing gesture; pressure without effect; an effect that is merely demonstrative; rubbing; gentle, soft pressure

Al-Mutaffifin: 30   وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ

The effects of anger upon the body affect both the one who is angry and the one who is its object, as well as their surroundings.

People’s anger has subtle effects on others, even on their bodies and spirits

Anger, too, has its gestures and outward displays!

 

7—Compensation for a scratch

Every kind of relationship entails tangible and intangible effects

In the order of creation, all beings are connected to one another, directly and indirectly, and affect one another

The Imam’s knowledge encompasses even all that is imperceptible!

 

8—The Jafr

A vessel—the hardware and software—of the knowledge of the prophets, their successors, and the scholars

The innate nature of the Awliyāʾ of Allah is with God’s Proof; it is the central source of the knowledge of the prophets, their successors and the Awliyāʾ.

They have command of all branches of knowledge.

 

9—The Muṣḥaf of Fāṭima

Whoever knows Fāṭima will also know her Muṣḥaf!

💫🔆Farrāt, Tafsīr Farrāt 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 Farrāt ibn Ibrāhīm, Muḥammad ibn Qāsim ibn ʿUbayd relates, through an unbroken chain of transmission, from Imam al-Ṣādiq (AS), who said:

«إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ» – “The Night is Fāṭima, and ‘Power’ is God. So whoever truly knows Fāṭima as she deserves to be known has indeed apprehended the Night of Power. She was named ‘Fāṭima’ because creation has been barred from—and deprived of—true knowledge of her.”

 

Explanation and analysis:

1. Interpreting “Laylat al-Qadr” as “Fāṭima (SA)”:

The Night of Power is the night on which the Qur’an was revealed and the destiny of humanity for the coming year is decreed.

Through this interpretation, the Imam (AS) presents Lady Fāṭima (SA) as on a par with, and connected to, the Night of Power: knowing Fāṭima (SA) and recognizing her authority are the keys to apprehending that night and receiving its blessings.

 

2. “الْقَدْرُ اللَّهُ”:

Here, “Power” is interpreted as God: the reality of divine decree and destiny lies in God’s hands, and Fāṭima (SA) is the means through which that decree is manifested.

 

3. «مَنْ عَرَفَ فَاطِمَةَ حَقَّ مَعْرِفَتِهَا فَقَدْ أَدْرَكَ لَيْلَةَ الْقَدْرِ»:

True knowledge of Fāṭima (SA) – a knowledge that goes beyond history and outward lineage – is equivalent to apprehending the Night of Power and receiving its blessings.

This knowledge is of the heart and rooted in allegiance; it is attained through understanding Fāṭima’s (SA) station of infallibility and imamate.

 

4. «فُطِمُوا عَنْ مَعْرِفَتِهَا»:

“Faṭm” means to wean or to hold back.

That is, creation has been kept from true knowledge of Fāṭima (SA), and none can reach the innermost reality of her station except those whom God grants the grace to know her.

This points to the greatness of Fāṭima’s (SA) station, which lies beyond ordinary human understanding; only God’s chosen servants attain some glimpse of it.

 

💎 The central message of the narration:

Lady Fāṭima (SA) is a divine reality connected with “Laylat al-Qadr” and God’s decree.

True knowledge of her is the key to apprehending the Night of Power and receiving its blessings.

 

Fāṭima’s (SA) station is so exalted that people have been deprived of understanding it and barred from it.

This narration underscores Fāṭima’s (SA) unique place in the order of creation and her role in guiding humanity.

 

This narration makes the greatness of the Muṣḥaf of Fāṭima even 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-Ṣādiq (AS) that he said:

“Indeed, God, Exalted is He, gave Fāṭima (SA) one quarter of the world as her dower; thus one quarter of the world belongs to her.

He also gave her Paradise and the Fire as her dower;

He takes her enemies to the Fire and brings her friends into Paradise.

She is the “Greatest Truthful One,” and knowledge of her has been the axis of the ages of old.”

 

📌 Explanation and Analysis:

1. “أَمْهَرَ فَاطِمَةَ رُبُعَ الدُّنْيَا”

“Mahr” means a bridal dower or a special gift.

 

God bestowed a quarter of the material world upon Fatima (SA). In other words, a part of the created order is connected to her authority, and she exercises authority over it.

 

2. “أَمْهَرَهَا الْجَنَّةَ وَ النَّارَ”

 

This expression points to the exalted rank of Fatima’s (SA) intercession and authority: she has power over Paradise and Hell, and can bring her friends into Paradise and her enemies into the Fire.

 

3. “تُدْخِلُ أَعْدَاءَهَا النَّارَ وَ تُدْخِلُ أَوْلِيَاءَهَا الْجَنَّةَ”

This indicates Fatima’s (SA) legislative and ontological authority, which, by God’s permission, affects the destiny of human beings.

 

4. «الصِّدِّيقَةُ الْكُبْرَى»

“Ṣiddīqa” means a woman of consummate truthfulness and righteousness who affirms the truth.

“Kubrā” means the foremost of the truthful ones – surpassing all those who have been truthful throughout history.

 

5. “عَلَى مَعْرِفَتِهَا دَارَتِ الْقُرُونُ الْأُولَى”

This means that knowledge of Fatima (SA) has been the axis of the ages of old: all the prophets and saints were, in some way, connected to the reality of Fatima (SA), and their knowledge was bound up with knowing her.

 

💎 The central message of the narration:

The Lady Fatima (SA) possesses an ontological, divine and peerless station that influences the world, Paradise, Hell and human destiny.

Her bridal dower is not something material; it is a part of the created order and the Hereafter.

Her authority and intercession extend over Paradise and Hell: she brings her friends into Paradise and her enemies into the Fire.

Knowledge of her is the key to knowing all the prophets and saints; the ages of old have revolved around knowledge of her.

This narration emphasises the greatness of Fatima’s (SA) station and her unique role in the divine order, presenting her as more than a woman of history: she is a divine reality and the centre of spiritual authority.

When the Muṣḥaf of Fatima is added to her possessions, her greatness becomes even more evident: she stands at the heart of the innermost mysteries and is their wellspring.

 

 

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 insight into the Book of Creation; they are the tree of the knowledge of creation!

 

11—Knowledge: what comes to pass by night and by day …

Knowledge beyond the reach of imagination; knowledge outside the bounds of time and space. “Ḥ-d-th” points to novel and unparalleled knowledge, whose realisation has no precedent. In the depths of night and day, knowledge emerges that reason cannot grasp or imagine; it lies beyond the whole domain of “what has been and what will be,” and is not of the nature of time or space!

This alludes to the mystery of «كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ».

 

 

Supplement:

)غمز(

The Exalted One says: وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ‏

That is, they nudge one another and signal with their eyes.

وَ فِي حَدِيثِ النَّبِيِّ ص مَعَ عَائِشَةَ” وَ كَانَ إِذَا أَرَادَ أَنْ يَسْجُدَ غَمَزَ رِجْلَيْهَا“

Here, “ghamz” means pressing and squeezing with the hand. It is mentioned repeatedly in hadith, and some have explained it as a gesture, such as signalling with the eye, eyebrow or hand. غَمَزَهُ غَمْزاً, on the pattern of ḍaraba: 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.” One who is غَمْزُ is someone accused; مَغَامِزُ means faults. “There is no مَغْمَزٌ in it” means: there is no fault in it.

 

💫 An analysis of the word “غَمَز” based on lexicographical sources and its use in the Qur’an and hadith:

 

📖 1. The lexical meaning of “غَمَز”

غَمَزَهُ يَغْمِزُهُ غَمْزاً – To press or squeeze something with the hand or finger, or to signal with the eye, eyebrow or hand.

تَغَامَزُوا – They signalled to one another with their eyes or eyebrows.

 

📖 2. Qur’anic usage

“وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ” (al-Mutaffifin: 30)

means: “And when they passed by them (the believers), they signalled to one another (and mocked them).”

 

📖 3. Usage in hadith

In the hadith about the Prophet (PBUH) and Aisha – when the Prophet (PBUH) wished to prostrate, he would “غَمْز” Aisha’s foot—that is, press it with his hand so that 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 increase to seventy cubits.

 

📖 4. Other meanings of “غَمْز”

“مَغْمُوزٌ” – Said of someone who is accused, since others point them out by gesturing.

“مَغَامِزُ” – The plural of “مَغْمَز”: faults and shortcomings—that is, things that invite criticism and mockery.

“لَيْسَ فِيهِ مَغْمَزٌ” – It means that there is no fault in him, and nothing to find fault with.

 

📌 Summary of the meanings of “غَمَز”

Usage	Meaning
In the Qur’an	Gesturing with the eyes or eyebrows to mock
In the hadith about prostration	Pressing with the hand to draw in the legs
In the hadith about Adam	A formative pressure that increased his stature
Lexically	Pressing, grasping, or signalling with the eyes or hand
In technical usage	Fault-finding, accusation, and grounds for criticism

 

💎 Conclusion

In the preceding narration, the word “غَمَز” (where the Imam (AS) pressed Abu Basir with his hand) means a light pressure applied by hand to demonstrate in practice the amount of “اَرش” (compensation) and convey its severity. This was done not out of anger, but to make the legal point easier to understand.

 

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 commentary on parts of the preceding narration)

“هَاهُنَا أَحَدٌ يَسْمَعُ كَلَامِي” – This is a rhetorical question intended as a warning: the matter about to be asked is one that should 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” – This means that this is not the special knowledge (al-khāṣṣ) that is the highest form of our knowledge. This phrase was explained earlier.

“إِمْلَائِهِ” – This means “dictated by the Messenger of God (PBUH),” – and the pronoun in “إملائه” refers to the Messenger of God (PBUH), even though, grammatically, it is coordinated with an adverbial indicating time or place. This is an instance of syntactic latitude, or an implied ellipsis.

In other words, “کُتِبَ بِإِمْلَائِهِ مِنْ فَلْقِ فِيهِ” means: “It was written from his dictation, from the cleft of his mouth (directly from his own words).”

“تَأْذَنُ لِي” – This means, “Will you let me press you with my hand so that you feel pain in your body?” – This was done to establish the exact amount of the “arsh” (blood money).

“حَتَّى أَرْشُ هَذَا” – This means “the blood money for this [scratch],” – and “arsh” means blood money or financial compensation for an injury.

“كَأَنَّهُ مُغْضَبٌ” – This 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 felt like the pressure of someone who is angry, but in reality it was meant to teach, not to express anger.

“وِعَاءٌ مِنْ أَدَمٍ” – This means a leather container in which the knowledge of the prophets (their books) is kept.

“مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ” – This means knowledge of the events of night and day, as explained earlier.

 

📌 Overall summary of this “exposition”:

This passage explains and interprets portions of the preceding narration, clarifying its key terms and concepts.

With close attention to language and meaning, the commentator clarifies the following points:

The need to conceal the secrets of the Ahl al-Bayt (AS) from those unworthy of them.

The distinction 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, dynamic knowledge of the events of night and day.

 

📚 Classification of the Knowledge and Books of the Ahl al-Bayt (AS)

On the basis of the noble narration from Imam al-Sadiq (AS), which refers to some of the knowledge and books reserved for the Ahl al-Bayt (AS), they can be divided into five broad categories:

 

1. The Jāmiʿa (الجامعة) – A comprehensive book of rulings and human needs

Definition: A scroll seventy cubits long, measured by the cubit of the Messenger of God; dictated by the Messenger of God (PBUH) and written in ʿAli’s hand (AS).

Contents: All that is lawful and unlawful, and everything people will need until the Day of Resurrection, including blood-money rulings and legal penalties.

Characteristic: The most complete source of Shi‘i jurisprudence and law.

The cubit of the Messenger of God raises its measure from the human scale to the horizons of the celestial realm! And the place where it is inscribed is the vast ʿAlid memory!

 

2. The Jafr (الجفر) – A repository of the knowledge of the prophets and their successors

Definition: A leather container, of two kinds:

The White Jafr: contains the Torah, the Gospel, the Psalms, and earlier scriptures.

The Red Jafr: contains the Messenger of God’s (PBUH) weapons, which will not be brought forth until the appearance of the Qāʾim (AS).

Contents: The knowledge of the prophets and their successors, and the learning of the earlier scholars of the Children of Israel.

Looking beyond its outward form to its inner dimension, the “Jafr” is a vast wilāya-based software system, equipped with celestial technology!

 

3. The Muṣḥaf of Fāṭima (SA) (مُصحَفُ فاطِمَة)

Definition: A book written in the hand of ʿAlī (AS), whose contents are three times the length of the present Qur’an.

Contents: Future events and the names of kings and rulers up to the Day of Resurrection.

Note: It contains not a single word of the Qur’an; its contents are revealed and concern knowledge of the unseen.

This codex is the vast management system of creation! In a sense, it is the archive and library of creation! The Codex 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 pertaining to new and successive events, continuing until the Day of Resurrection.

Characteristic: 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” was mentioned earlier, this knowledge (knowledge of what is newly occurring, and so on) transcends it: “what has been and what will be” refers to events within time and space. Therefore, “ 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. Tablets of Names (أَسْمَاءُ الشِّيعَةِ وَ الأَعْدَاءِ)

Definition: Tablets on which the names of all the Shiʿa and their enemies, up to the Day of Resurrection, have been recorded.

Characteristic: They demonstrate the Imam’s complete knowledge of the community and of each person’s place within the divine order.

The “Tablet of Names” is undoubtedly a record of existential names. All characteristics and attributes are inscribed in it. By “name” is meant the unique essence of each person, an essence shaped by that person’s history! A single identifying mark is the particular symbol of that individual!

 

Conceptual Summary

Book	Contents	Principal characteristic
Al-Jāmiʿ	Rulings, what is lawful and unlawful, and blood-money	The most comprehensive source of jurisprudence
Al-Jafr	The knowledge of the prophets and earlier scriptures	A repository of ancient knowledge
The Codex of Fāṭima	Reports of future events and the names of rulers	Revealed, but distinct from the Qur’an
Knowledge of Events	Mysteries beyond mysteries—unparalleled divine traditions	Dynamic, moving in step beyond time and space
The Tablet of Names	The names of the Shiʿa and their enemies	A record of the community’s identity

💎 Conclusion

The knowledge of the Household of the Prophet (AS) is not limited to the Qur’an and transmitted reports. It also encompasses the knowledge of earlier peoples, reports of the future, precise rulings, and moment-by-moment knowledge of the world. Yet at the end of the narration, the Imam (AS) locates true knowledge not in these books, but in the living, continuous unfolding of events—a process that continues until the Day of Resurrection.

 

 

 

✅In truth, it is the very hadith of the soul of the Messenger and the wali: knowledge narrated from the soul of the Ahl al-Bayt, newly arising! It wells up from the soul of the Household of the Prophet. These are fruits of knowledge that spring forth at every moment from the soul of wilāya; the outpouring of the Prophet’s City of Knowledge comes through its gates!

 

💎 A richly evocative reading of the Imam’s (AS) words:

“الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ، الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ، وَ الشَّيْءُ بَعْدَ الشَّيْءِ إِلَى يَوْمِ الْقِيَامَةِ”

These words describe neither historical knowledge (a general account of the past and future),

nor merely the transmission of reports,

but knowledge of existence as a living, dynamic process unfolding moment by moment;

knowledge that cannot be contained in books or predictions, or confined to prefabricated frameworks.

Knowledge is the very unfolding and interpretation of Muhammad and the Family of Muhammad, peace be upon them!

 

 

The difference between this knowledge and “what has been and what will be”:

Knowledge of “what has been and what will be”	Knowledge of “what comes to pass by night and by day, and so on”
Knowledge of broad, certain events in the past and future	Knowledge of changing, contingent, moment-by-moment particulars
Comparable to history and prediction	Comparable to being present within the living flow of existence
Can be recorded in a scroll or book	Transcends books and flows only through the Imam’s heart
Of the kind associated with the prophets’ knowledge of fixed matters	Of the kind associated with the Imam’s knowledge of inner realities and moment-to-moment changes
1	Allah’s wondrous artistry through Muhammad and his family
2	Allah’s teaching through the City of Knowledge
3	The divine hadith from the souls of Muhammad and his family

 

 

🌟 Therefore, this knowledge:

۱. Is knowledge of “the very act of coming into being,” not merely of “that which comes into being”.

۲. Is knowledge of “how the divine will manifests” at every moment.

۳. Is knowledge of “changes brought about by the deeds of God’s servants” and their effect on divine decrees.

۴. Is knowledge of “the affair between the two affairs”: the point at which God changes something, and the Imam perceives that change as it occurs.

۵. Is knowledge bound up with the Imam’s life. It does not vanish when the Imam dies; rather, it passes to the next Imam.

6. Events beyond time and place, other than “what has been and what will be,” without equal or likeness; issuing from the soul and world of the Prophet’s City of Knowledge; the current of knowledge flowing from the gates of the Prophet’s City of Knowledge; the manifestation of an incomparable will and volition

 

📘 A comparison with Quranic verses and narrations:

«يَمْحُو اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ» (al-Ra‘d: 39)

→ This is knowledge of effacement and confirmation, 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

Rarely does one find a book of asceticism and exhortation that does not mention, “Ali ibn al-Husayn said,” or, “Zayn al-Abidin, peace be upon him, said.”

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-Tarhib have narrated from him, as have al-Zuhri, Sufyan ibn ‘Uyayna, Nafi‘, al-Awza‘i, Muqatil, al-Waqidi, and Muhammad ibn Ishaq.

Abu Ali al-Sarawi recited

Then the Imams among his descendants, radiant		Crowned with the diadems of guidance, upright in faith
One renowned for sitting in the fullness of knowledge		Another advancing with the sword’s keen edge
All of them pure, noble, and learned		As it is said: they unveil the truth, not its opposite-.

 

And among the accounts of his humility (AS)[12]

💫 The book *al-ʿIqd* relates that the king of Rome wrote to ʿAbd al-Malik ibn Marwān, saying:

“I have eaten the flesh of the camel your father rode when he fled Medina. I will surely come to fight you with an army of a hundred thousand, and another hundred thousand, and another hundred thousand—three hundred thousand in all.”

ʿAbd al-Malik wrote to al-Ḥajjāj, ordering him to go to Zayn al-ʿĀbidīn (AS), threaten him, and send back his reply. Al-Ḥajjāj did so.

Imam Zayn al-ʿĀbidīn (AS) said:

“God has a Preserved Tablet upon which He gazes three hundred times each day. With every gaze, He gives life and causes death, grants honor and brings low, and does whatever He wills. I hope that one of those gazes will suffice to deal with you.”

 

Al-Ḥajjāj sent this reply to ʿAbd al-Malik, who in turn forwarded it to the king of Rome.

When the king of Rome read it, he said:

“These words can only have come from prophetic speech.”

 

Rarely does a book on asceticism and exhortation appear without including words attributed to ʿAlī ibn al-Ḥusayn (AS), or Zayn al-ʿĀbidīn (AS).

 

Among those who have related traditions from him are al-Ṭabarī, Ibn al-Bayyiʿ, Aḥmad, Abū Dāwūd, 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-Zuhrī, Sufyān ibn ʿUyaynah, Nāfiʿ, al-Awzāʿī, Muqātil, al-Wāqidī, and Muḥammad ibn Isḥāq.

Abū ʿAlī Sarawī composed this panegyric in praise of the Imams (AS):

“Then the Imams, descendants of him—Ḥusayn (AS)—are blossoms,

adorned with crowns of guidance, upright in faith.

Whoever sits with them is renowned for the perfection of his knowledge,

and whoever bears the keen sword is foremost in the ranks of battle.

The pure and noble, each one a fount of knowledge,

as it is said: they draw back the veils; they do not conceal.”

 

 

A balanced understanding of (acquired knowledge):

This is knowledge of “being with God,”

not knowledge of “what God has said.”

Knowledge of divine traditions!

New divine books and writings!

 

This is presence beyond time and place—even beyond pre-eternity and eternity

,

 

not information about “the past or future of created beings.” Beyond what has passed and what is recorded!

That is why, after listing all the recorded sources of knowledge (al-Jāmiʿah, al-Jafr, the Muṣḥaf of Fāṭimah, and so on), the Imam (AS) says:

“إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ”

And ultimately, he sums up “knowledge” in “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 conventional knowledge

.

These are the unparalleled wellsprings of the Prophet’s City of Knowledge!

 

 

 

 

The gates of the City of Knowledge are opening!

Explanation of Some Phrases11. فَنَكَتَ سَاعَةً فِي الْأَرْضِ“

”Literal meaning

:“Then, for a moment, he made a mark on the ground (with his finger)—a dot or a line.

 

”Clarification and analysis

:In Arabic, *nakt* means a light tap, making a mark, or leaving an impression on something with the tip of a finger

.The gesture may have been a particular inward act, a sign of thought or reflection, or a way of indicating something important and concealed

.Here, through this gesture, the Imam (AS) may have wished

 

:to make Abū Baṣīr understand that the outward knowledge contained in these books, such as al-Jāmiʿah and al-Jafr, however vast, is neither the ultimate knowledge nor that particular form of knowledge

.He may also have been preparing his listener’s mind to receive a higher truth

 .

2. “وَ مَا هُوَ بِذَاكَ”

Literal meaning:

“Indeed, this is [knowledge], but it is not that [which you imagine],” or “This is knowledge, but not true knowledge.”.

 

Explanation and analysis:

With this phrase, the Imam (AS) distinguishes between outward knowledge (written and preserved) and true knowledge (living and unfolding)..

This sentence is the Imam’s (AS) decisive response to Abu Basir’s assumption that the written knowledge of the Ahl al-Bayt represented the pinnacle of knowledge..

The Imam (AS) says: Yes, these are forms of knowledge, and they are profound, but they are not the knowledge you have in mind, nor are they the furthest reach of knowledge..

This phrase marks the beginning of the account’s ascending path of expanding knowledge, which ultimately leads to knowledge of “the events of night and day.”.

 

3. “وَ لَيْسَ بِذَاكَ”

Literal 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 knowledge beyond what is written..

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 directs him toward knowledge that is dynamic, living, and beyond time and place..

This repetition is a form of gradual instruction and intellectual refinement, guiding the listener toward a proper understanding of the true nature of the Imam’s knowledge..

 

📌 Final summary of these three phrases

Phrase	Meaning	Function in the narration
فَنَكَتَ سَاعَةً فِي الْأَرْضِ	A moment on earth: nakt	A sign of reflection and mental preparation
إِنَّهُ لَعِلْمٌ وَ مَا هُوَ بِذَاكَ	It is knowledge, but not what you imagine	Distinguishes outward knowledge from true, pure knowledge
إِنَّهُ لَعِلْمٌ وَ لَيْسَ بِذَاكَ	It is knowledge, but it is not that	Reiterates and completes the distinction

 

Explanation of some terms2

📖 1. Ghābir (غابِر)

Lexical meaning: From the root “غَبَرَ,” meaning to remain, endure, and pass.

In the narration: Refers to knowledge of the future (what is yet to come), since what remains and is yet to come is called “ghābir.”.

Opposite: “mā zabar” (the past).

 

📖 2. Mazbūr (مزبور)

Lexical meaning: From the root “زَبَرَ,” meaning to write or inscribe.

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)

Lexical meaning: From the root “نَكَتَ,” meaning to make a dot or mark, offer a subtle insight, and leave a hidden impression on the heart.

In the narration: Refers to divine inspiration in the hearts of God’s chosen servants—that is, knowledge impressed upon the Imam’s heart without any outward intermediary..

 

📖 4. Naqr (نقر)

Lexical meaning: From the root “نَقَرَ,” meaning to knock, strike, or make a brief, distinct sound.

In the narration: Refers to the speech of angels, whose voices the Imams (AS) hear without seeing their forms..

 

📖 5. Jafr (جفر)

Lexical meaning: A large leather vessel in which valuable things are kept. A vast storehouse of knowledge!

In the narration: A leather vessel containing:

The White Jafr: Earlier revealed scriptures (the Torah, Gospel and Psalms).A transcendent white software!

The Red Jafr: The Messenger of God’s (PBUH) weapon, which will not be brought forth until the appearance of the Qa’im (AS).A transcendent red software!

 

📖 6. Muṣḥaf (Mushaf)

Etymology: From the root “ṣaḥafa,” meaning writing, a book, or 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, up to the Day of Resurrection.

The sciences of civilisation and a full-length mirror of existence—a cup that reveals the truth!

 

📖 7. Jāmiʿa (Jami’a)

Etymology: From the root “jamaʿa,” meaning to gather and collect everything.

In the narration: A scroll seventy cubits long, containing all that is lawful and forbidden and all the rulings of Islamic law, up to the Day of Resurrection.All that created beings need for their perfection! Ascensional sciences!

 

📖 8. Wiʿāʾ (container)

Etymology: Meaning a vessel, a place where something is kept.

In the narration: A leather vessel in which the Jafr is kept.A distinctive, living, dynamic memory

 

📖 9. Ḥādith (new occurrence)

Etymology: From the root “ḥadatha,” meaning fresh, new, and a novel, unprecedented event!

In the narration: Refers to events that newly occur by night and by day, and of which the Imam (AS) is aware.

In its highest sense, it refers to the pure divine traditions, beyond the reach of imagination!

 

📖 10. Dhiraʿ (cubit)

Etymology: 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 Jāmiʿa scroll (seventy cubits, or about 35 metres).

The Messenger of God’s (PBUH) cubit is a transcendent cubit, befitting his exalted station: from the earthly realm to beyond the Throne, reaching the utmost limit of the distance of two bow-lengths or nearer!

 

📖 11. Falq (opening)

Etymology: Meaning to split open, to open, or an open mouth.

In the narration: “إِمْلَائِهِ مِنْ فَلْقِ فِيهِ” means that the Messenger of God (PBUH) dictated it from his own mouth—that is, directly, with no intermediary, from his blessed tongue.From the outpouring of the City of Knowledge to the Greatest Gate of Knowledge!

 

📖 12. Arsh (compensation)

Etymology: Compensation, damages, or financial indemnity for an offence.

In the narration: Compensation for scratches and minor wounds, the amount of which is set out in the Jāmiʿa.

An allusion to the finest, most subtle and hidden mysteries of the universe!

 

📖 13. Khadsh (scratch)

Etymology: A superficial scratch on the skin that does not bleed, or only rarely does.

In the narration: One of the slightest injuries, whose financial ruling (arsh) is also recorded in the Jāmiʿa.

Even the finest connections and effects lie within divine knowledge! Everything, great or small, is encompassed by divine knowledge; divine knowledge surrounds all things!

 

💎 Summary of Key Terms

Term	Meaning	Use in the narration
Ghābir	Future; what remains	Knowledge of the future
Mazbūr	Written; past	Knowledge of the past
Nakt	A hidden impression upon the heart	Divine inspiration
Naqr	The sound of knocking	The speech of angels
Jafr	Leather container	A repository for knowledge and weapons
Muṣḥaf	A book; written pages	The Muṣḥaf of Fatima (SA)
Jāmiʿa	A compendium of all things	A complete compendium of Islamic law
Waʿāʾ	Container	The place where the Jafr is kept
Ḥādith	A new occurrence	Moment-by-moment knowledge
Dhiraʿ	Unit of measurement	The length of the Jāmiʿa
Falaq	A cleft; an opening	Direct dictation
Arsh	Blood money; compensation	Compensation for a scratch
Khadsh	A superficial scratch	The slightest injury

 

 

 

💎 A lyrical coda to the words of Imam Jaʿfar al-Ṣādiq (AS)

“الْعِلْمُ قَالَ مَا يَحْدُثُ بِاللَّيْلِ وَ النَّهَارِ، الْأَمْرُ مِنْ بَعْدِ الْأَمْرِ، وَ الشَّيْءُ بَعْدَ الشَّيْءِ إِلَى يَوْمِ الْقِيَامَةِ”

 

This is neither historical knowledge (of the past and future in general),

nor merely knowledge of reports,

but knowledge of existence as it unfolds—alive, dynamic and moment by moment;

knowledge that cannot be contained in books, predictions or pre-established frameworks.

Knowledge is the unfolding and interpretation of Muhammad and the Family of Muhammad (PBUH)..

 

🔍 How this knowledge differs from “what has been and what will be”

Knowledge of “what has been and what will be”	Knowledge of “what comes to pass by night and day and …”
Knowledge of broad, certain events in the past and future	Knowledge of changing, conditional and moment-by-moment particulars
Comparable to history and prediction	Comparable to being present within the living flow of existence
Can be recorded in a scroll or book	Transcends books and flows only in the Imam’s heart
Of the kind of knowledge prophets have of fixed matters	Of the kind of knowledge the Imam has of hidden realities and ceaseless change

This distinction can be summed up under three headings:

 

1. Allah’s artistry through Muhammad and his family

2. Allah’s teaching through the City of Knowledge

3. The divine tradition issuing from the soul of Muhammad and his family

 

🌟 Accordingly, this is:

1. Knowledge of “realization itself,” not merely of “what comes to be”.

2. Knowledge of how “the divine will is manifested” at every moment.

3. Knowledge of “changes brought about by the deeds of God’s servants” and their effect on what is decreed.

4. Knowledge of the “matter between two matters”—the point at which God changes something and the Imam perceives that change as it occurs.

5. A form of knowledge bound up with the Imam’s life, which does not perish when the Imam passes away but is transferred to the next Imam.

6. Knowledge of events beyond time and space, encompassing all that has been and all that will be, without peer or parallel, springs from the very soul and world of the Prophet, the City of Knowledge. It is the current of knowledge flowing from the gates of the Prophet’s City of Knowledge, the manifestation of an unparalleled will and divine volition.

 

📘 Correspondence with Qur’anic Verses and Reports

Verse:

«يَمْحُو اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ» (al-Raʿd: 39)

This is knowledge of effacement and confirmation, not knowledge of the Preserved Tablet in its immutable state.

 

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 manifestations.

 

📜 A Related Historical Account (al-ʿIqd)

In this account, the king of Rome wrote to ʿAbd al-Malik ibn Marwān:

«I have eaten the flesh of the camel on which your father fled from Medina. I will surely march against you with an army of a hundred thousand, then another hundred thousand, then another hundred thousand.»

ʿAbd al-Malik wrote to al-Ḥajjāj, ordering him to go to Zayn al-ʿĀbidīn (AS), threaten him, and write down his reply.

Imam Sajjād (AS) said:

«God has a Preserved Tablet upon which He gazes three hundred times each day. With each gaze, He gives life and causes death, exalts and abases, and does whatever He wills. I hope that one such gaze will suffice to deal with you.»

 

Al-Ḥajjāj sent this reply to ʿAbd al-Malik, who in turn sent it to the king of Rome.

When the king of Rome read it, he said, «These words can come only from the speech of prophecy.»

 

In literature and poetry

«ثُمَّ الْأَئِمَّةُ مِنْ أَوْلَادِهِ زُهْرٌ …»

 

And it has also been said:

«مُطَهَّرُونَ كِرَامٌ كُلُّهُمْ عَلَمٌ، كَمَا قِيلَ كَشَّافُونَ لَا كَشْفَا»

 

Final Reflection

This is knowledge of «being with God»—knowledge that is «with God», knowledge from His presence.

It is not knowledge of «what God has said».

It is knowledge of divine utterances,

embracing God’s new books and compositions.

 

It is presence beyond time and space,

even beyond eternity past and eternity to come,

not knowledge of «the creatures’ past or future»;

it lies beyond what has passed and what has been recorded.

 

That is why, after enumerating all the written sources of knowledge—the Jāmiʿa, the 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» in «what comes to pass by night and day …».

 

Indeed, it goes beyond even the instance described in this hadith, which says:

«العِلْمُ نُورٌ یُقْذَفُ فِي قَلْبِ مَنْ یَشَاءُ»

Knowledge that precedes the light surpasses the bounds of conventional knowledge.

This knowledge is the unparalleled outpouring of the Prophet’s City of Knowledge,

and the opening of the gates of the City of Knowledge.

 

🌼Ali Saei (Abdullah Meshkat) 110.141(903)🌼

 

[1] Biḥār 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] Biḥār 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] Biḥār 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] Biḥār al-Anwār (Beirut edition), vol. 27, p. 46 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, 2nd ed., 1403 AH.

[5] Biḥār al-Anwār (Beirut edition), vol. 26, p. 18 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, 2nd ed., 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, 1st ed., 1405 AH.

[7] Manāqib Āl Abī Ṭālib (by Ibn Shahrāshūb), vol. 2, p. 49 Ibn Shahrāshūb al-Māzandarānī, Muḥammad ibn ʿAlī, ʿAllāma, Qom, 1st ed., 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 (by 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 Imām Amīr al-Muʾminīn ʿAlī (peace be upon him), Isfahan, 1st ed., 1406 AH.

[12] Manāqib Āl Abī Ṭālib (by Ibn Shahrāshūb), vol. 4, p. 161 Ibn Shahrāshūb al-Māzandarānī, Muḥammad ibn ʿAlī, ʿAllāma, Qom, 1st ed., 1379 AH.