The Specific words of Allah, the Most Holy, the Most High and the Messenger of Allah that Grant Divine Authority to Everyone of the Imams (a.s.)

I asked Abā ʿAbdillāh (AS) about the words of God, the Mighty and Majestic: "Obey God and obey the Messenger and those of authority from yourselves." (4:59). So he [al-Ṣādiq] said, “It was sent down regarding ʿAlī b. Abī Ṭālib, al-Ḥasan, and al-Ḥusayn, upon them be peace.” So I [Abī Baṣīr] said to him [al-Ṣādiq], “The people say, “Why did He not mention ʿAlī and the people of his house, upon them be peace, in the book of God, the Mighty and Majestic?””
So he said, “Say to them, “The Prayer was sent down to the Messenger of God (sw) but God did not mention for them [that the units of the Prayer are] “three” or “four”, rather the Messenger of God (sw) explained that to them. And the Charity was sent down to him, but it was not mentioned for them “from every forty dirhams a dirham [is to be given]”, rather the Messenger of God (sw) explained that to them. And the Pilgrimage was sent down, but it was not said to them “circumambulate [about the Kaʿbah] seven times”, rather the Messenger of God (sw) explained that to them. And it was sent down: "Obey God and obey the Messenger and those of authority from yourselves." (4:59) and it was sent down regarding ʿAlī, al-Ḥasan, and al-Ḥusayn - upon them be peace.
So, the Messenger of God (sw) said regarding ʿAlī, “For whomsoever I am his master, then ‘Alī is his master.” And he said, "I enjoin you to the Book of God and the People of my House. For I have indeed asked God, the Mighty and Majestic, not to separate between the two until they return to me at the Pool [on the day of judgement], and so He granted me that.” And he said, “Do not teach them, for they are more knowledgeable than you.” And he said, “They will never lead you astray, nor will they ever cause you to enter the door of misguidance.”
Had the Messenger of God (sw) remained silent and not made clear who the People of his House are, the family of so-and-so and the family of so-and-so would have claimed it. However, God, the Mighty and Majestic, sent down in His Book to affirm the words of His Prophet (sw), "God intends only to keep away from you the impurity, People of the House, and to purify you with the utmost purification" (33:33).
ʿAlī, Fāṭimah, al-Ḥasan and al-Ḥusayn - upon them be peace - were there, so the Messenger of God (sw) took them under the cloak, in the house of Umm Salamah. Then he said, “O God, for every prophet is a family and a heavyweight, and these are my family and my heavyweight.” So Umm Salamah said, “Am I not from your family?” So he said, “You are upon goodness, but these are my family and my heavyweight.”
So when the Messenger of God (sw) passed away, ʿAlī was more worthy of the people than the people because of the multitude of what the Messenger of God (sw) had preached regarding him, and how he stood him up for the people and raised up his hand.
Then, when ʿAlī was about to pass away, ʿAlī was not able to, nor would he, designate Muḥammad b. ʿAlī, nor al-ʿAbbās b. ʿAlī, nor any of his other children. Otherwise, al-Ḥasan and al-Ḥusayn would have said, “God - blessed and exalted - has sent down regarding us just as He sent down regarding you. Thus He commanded obedience to us just as He commanded obedience to you, and the Messenger of God (sw) preached about just as he preached about you, and the impurity has been kept away from us just as it has been kept away from you.”
When ʿAlī (AS) passed away, al-Ḥasan (AS) was more worthy of it, because of his older age.
Then, when he was to die, he was not able to designate his own sons, nor would he do that. And God - mighty and majestic - has said "and those of womb-relation are more worthy of each other in the decree of God" (33:6). So He made it to be in his [al-Ḥusayn’s] sons. If he had, al-Ḥusayn would have said “God, the Blessed and Exalted, has commanded my obedience just as He has commanded your obedience and the obedience of your father. The Messenger of God (sw) preached about me as he preached about you and your father. And God has kept away from me the impurity just as He kept it away from you and from your father.”
When it came to al-Ḥusayn (AS) none of the people of his house could claim against him, as he could claim against his brother and his father, had they wanted to divert the matter away from him, and they would not have done so. Then, when it came to the time it passed to al-Ḥusayn, the interpretation of this verse became manifest: "and those of womb-relation are more worthy of each other in the decree of God" (33:6). Then it passed after al-Ḥusayn to ʿAlī b. al-Ḥusayn, and after ʿAlī b. al-Ḥusayn it passed to Muḥammad b. ʿAlī - upon them be peace.”” And he said, “The impurity is doubt. By God, we never doubted in our Lord, ever.”
Muḥammad b. Yaḥyā - from Aḥmad b. Muḥammad b. ʿĪsā - from Muḥammad b. Khālid, and, al-Ḥusayn b. Saʿīd - from al-Naḍr b. Suwayd - from Yaḥyā b. ʿImrān al-Ḥalabī - from Ayyūb b. al-Ḥurr, and, ʿImrān b. ʿAlī al-Ḥalabī - Abī Baṣīr - Abī ʿAbdillāh (AS) the like of this.

about the words of Allah, the Most Holy, the Most High. “The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book.” (33:6) About who this verse has come? He then said, “It came about the governance (Leadership with Divine Authority). This verse continued to apply to the lineage of al-Husayn (a.s.) after him. We, thus, are of a priority to governance (Leadership with Divine Authority) and to the Messenger of Allah than the believers of immigrants and the Ansar.” The narrator has said that then he asked the Imam (a.s.), “Do the sons of Ja‘far have any share in it?” The Imam (a.s.) said,” No, they do not have any share in it.” I asked, “Do the sons of al-‘Abbass have any share in it?” He said, “No, they do not have any share in it.” I counted for him the folks from the descendants of ‘Abd al-Muttalib and in answer to all he would say, “No.” The narrator has said that then he forgot the sons of al-Hassan (a.s.). I went to see at another time and asked him, “Do the sons of al-Hassan (a.s.) have any share in it?” He replied, “No, I swear by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us.”

“. . the true believers who are steadfast in prayer and pay alms, while they kneel during prayer,. .” Amir al-Mu’minin Ali (a.s.) was praying Zuhr he was in the second Ruku‘ (bowing down). He was wearing a gown that valued a thousand Dinars. The Prophet (sw) had made him to wear it. King Najashi had sent it as present to him. A beggar came and said the Islamic greeting words, “Be in peace O Allah’s authority and the authority over the believers who possesses greater priority over them than their own selves. Give some charity to a destitute.“
He threw the gown to the beggar and pointed with his hand to pick up and take it. At such time Allah, the Most Holy, the Most High, sent this verse. He combined His blessings with his belessing in the form of his children. Whoever of his children with whom Imamat found place was due to this blessing was like him (in giving charity). They would give charity while bowed down in Ruku‘ of prayer. The beggar that asked Amir al-Mu’minin Ali (a.s.) for charity was from among the angels. Those who ask the Imams from his children will also be from the angels.”

“Allah, to Whom belong Might and Majesty, charged His Messenger with the Mastership of Ali, and sent down to him: Your Master is only Allah, and His Messenger and those who believe who perform the prayer and pay zakat. He decreed the Mastership of those in authority, although they (the people) did not understand what it was. Allah command Muhammad (sw) to interpret (and explain) Mastership for them as he had interpreted (and explained) prayer, zakat, fasting and hajj. When this came to him from Allah, the mind of the Messenger of Allah (sw) became distressed by it and he became afraid lest they (the people) abandon their religion and come to deny it. So his mind was distressed and he consulted with his Lord, to Whom belong Might and Majesty; and Allah to Whom belong Might and Majesty revealed to him: O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wig not have delivered His Message. Allah will protect thee from men (al-Maidah, 5:67). He complied with the command of Allah, may remembrance of Him be exalted, and endorsed the Mastership of Ali on the day of Ghadir Khumm. He convened the communal prayer, and he commanded the people that those who were witnesses should inform those who were absent.”—’Umar ibn Udhaynah said: `Ali but Abu’l-Jarudsaid: ’Abu Ja’far (as) said: “One divine precept came down after another, and the Mastership was the last divine ordinance. And Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you (al-Maidah, 5:3 ).” Abu Ja’ far (as) said: “Allah, to Whom belong Might and Majesty, said: ’I shall not send down (any ordinance) to you after this ordinance: I have completed the divine ordinances for you.’ “ ’ “

“Once I was with Abu Ja’far (a.s.) at a session, when a man asked him, ’Please speak to me about the wilaya (divine authority) of Ali (a.s), whether it is from Allah or from His Messenger?’ The Imam who seemed angry said: ’Fie upon you! The Messenger of Allah (s.w) was more fearing of Allah than that he should say what he was not commanded by Allah. Indeed, He decreed it (The divine authority of Ali (a.s.)) just as he decreed prayer, zakat, fasting and hajj to be obligatory.'"

“I heard Abu Ja’far (a.s.) say: Allah, to Whom belongs Might and Majesty, made five things incumbent on (his) servants: they accepted four and rejected one.’ I asked: ’May I be made your ransom, name them for me?’ He said: ’Prayer; but the people did not understand how to pray, then Jibril (a.s.) came down and said: “O Muhammad, inform them of the timings of their prayers.” Then zakat was sent down, and He said: “O Muhammad, inform them of their zakat as you have informed them of their prayer.” Then fasting was sent down, and, when the day of ’Ashura came, the Messenger of Allah (saww) sent a message to the villages around it (Medina), and they fasted on that day. Then (the fasting) of the month of Ramadan, between (the months of) Sha’ban and Shawwal, was sent down. Then hajj was sent down, and Jibril (a.s.) came down and said: ”Inform them of their hajj as you informed them of their prayer, their zakat and their fasting.” Then the Mastership was sent down, and when this came to him on Friday at ’Arafah (or ’Arafat, the gathering place for the pilgrims on the 9th of Dhul-Hijjah, near Mecca), Allah, to Whom belong Might and Majesty, sent down: Today I have completed your religion for you, and I have perfected My blessing upon you (al-Ma’idah 5:3). The completion of the religion was through the Mastership of Ali b. Abu Talib (a.s.). Then the Messenger of Allah (saww) said together with this (verse): 'My community has recently experienced the Jahiliyyah (the period of ignorance before Islam), and whenever I inform them of this concerning my cousin, one speaker will say this and another will say that. I say (this) to myself without my tongue speaking out: a decisive obligation came to me from Allah, to Whom belong Might and Majesty, with finality; He threatened me that if I did not make (this) reach (the people), He would punish me.' Then was sent down: 'O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou cost not, thou wilt not have delivered His Message. Allah will protect thee from men. Allah guides not the people of the unbelievers (al-Ma'idah, 5:67). Then the Messenger of Allah (saww) took the hand of Ali (a.s.) and said: 'O people, there was no prophet among the prophets who were before me to whom Allah did not grant a span of life, then he called him and he answered Him. The time is now near when I shall be called and I will answer. I shall be questioned and you will be questioned, and what will you say?' They said: 'We bear witness that you have delivered (what you had to deliver) and advised sincerely, and conveyed what you had. May Allah reward you with the best of the rewards of those who were messengers.' He said: 'O Allah, I call you to witness' three times then he said: 'O assembly of believers, that this man is your Master (wall) after me. Let the one among you who witnesses this convey (what he has seen) to the one who is absent.' Abu Ja’far (a.s.) said: ’By Allah, (Ali) was the one trusted by Allah over His creation, His unseen (commands), and His religion which He Himself accepted (for His creatures). Then came to the Messenger of Allah (saww) that which came (his death), and he called Ali and said: 'O Ali, I wish to entrust you with what Allah has entrusted me both of His unseen (commands) and of knowledge of Him, and of His creation and His religion which He Himself accepted (for His creatures).”’ (Abu Ja’far said:) 'By Allah, O Ziyad, (Abu ’I-Jarud), he (the Prophet) has not given any share in this to anyone. Then came to Ali (a.s.) that which came, and he called his sons, and they were twelve males. lie said to them: 'O my sons, Allah, to whom belong Might and Majesty, willed that He bring about in me one of the particularities (He established) with Ya’qub (see al-Baqarah, 2:132 - 133): and Ya’qub called his sons, and they were twelve males. He informed them of the one in authority among them. Indeed, I shall inform you of the one in authority among you. They are these two sons of the Messenger of Allah (saww), al-Hasan and al-Husayn (a.s.). Listen to them, and obey and support them. I entrust them with what the Messenger of Allah (saww) entrusted me of what Allah entrusted him of His creation and His unseen (commands) and His religion, which He Himself accepted (for Ills creatures).' Allah made obligatory for them through Ali (a.s.) what he made obligatory for Ali through the Messenger of Allah (a.s.). Neither of them had any excellence over the one in authority over him except on account of his age. When al-Hasan (a.s.) was present, al-Husayn (a.s.) said nothing in a session, until (al-Hasan) rose (to leave). Then came to al-Hasan (a.s.) what came to him, and he handed it (the Imamate) to al-Husayn. Then came to al-Husayn (a.s.) what came to him, and he called his eldest daughter, Fatima bt. al-Husayn (a.s.) and handed over to her a rolled up writing and an open testament (for Ali b. al-Husayn). Ali b. al-Husayn (a.s.) was ill with a gastric complaint which (everyone) thought he would die of, so Fatima handed the writing to Ali ibn al-Husayn (a.s.). Thereafter, by Allah, this writing has come down to us.'"
al-Husayn ibn Muhammad from Mu'alla ibn Muhammad from Muhammad ibn Jumhur from Muhammad ibn Isma’il ibn Bazi’ from Mansur ibn Yunus from Abu aI-Jarud from Abu Ja’far (a.s.), the same tradition.

I said to Abu Ja'far al-Baqir (as): "A man from the Mukhtariyyah met me and claimed that Muhammad ibn al-Hanafiyyah is an Imam." Abu Ja'far (as) became angry and said: "Did you not tell him...? I said: 'No, by Allah, I did not know what to say.' He said: 'Did you not tell him that the Messenger of Allah (peace be upon him and his family) entrusted Ali, al-Hasan, and al-Husayn? When Ali (as) passed away, he entrusted al-Hasan and al-Husayn. If anyone tried to take that away from them, they would say: 'We are the trustees like you,' and he would not do that. Al-Hasan entrusted al-Husayn, and if anyone tried to take that away from him, he would say: 'I am a trustee like you from the Messenger of Allah (peace be upon him and his family) and from my father,' and he would not do that. Allah, the Exalted, said: 'And those who are related by blood are more entitled to one another.' This applies to us and to our children."