خالد بن يزيد بن جبل

“Allah, the Most Majestic, the Most Holy, has created a creature among His creatures. He has chosen to make the wishes of the poor people of the Shi’a come true so that for such good deed they can be counted among those who deserve paradise. Try to be one of them, if you succeeded, so be it.’ The Imam then said, ‘For us, by Allah, is the Lord. We worship Him and do not consider anything equal to him.’”

“We were with Shufiy al-Asbahi when he said that he had heard Abdullah bin Amr saying: “I heard the Prophet (S) saying: “There will be twelve caliphs after me.”

“Once we were with Shufiy al-Assbahi. He said that he had heard Abdullah bin Umar saying: I heard the Prophet (S) saying: “After me there will be twelve caliphs.”

The Prophet, peace be upon him and his progeny, said: "The penance and expiation for backbiting anyone is to seek forgiveness from Allah for him or her." And may Allah bless His mercy upon our master Muhammad and his progeny.

I was with Shafi Asbahi when he said: I heard Abdullah bin Umar say: I heard the Messenger of Allah (s) say: After me, there would be twelve Caliphs.

The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who wants the Treasure of Speech, upon him is (to adhere to): «There is no force, nor strength, except in Allah».

“The Prophet decreed the striking of eighty lashes as the punishment for drinking wine.”

I heard Abu Ja’far Muhammad ibnAli al-Baqir, peace be upon him, say: "Allah will disown those who disown us, and may Allah curse those who curse us; and may Allah destroy those who are our adversaries. O Allah! You know that we are the cause of their guidance, and yet they take us as their enemies. So You be the sole One to inflict punishment upon them."

"When the Prophet (saw) was among them, they were blind and deaf. When the Messenger of Allah (saw) passed away, Allah then accepted their repentance when the Commander of the Faithful (as) stood up. Then they became blind and deaf until this hour."

Prophet (MGB) said, “Seven mountains were moved from their original place and joined Saudi Arabia and Yemen. These mountains are Ahad and Warqan which are in Medina; Sowr, Sobayr and Hira which are in Mecca; Sabre and Hazur which are in Yemen.”

“We were sitting with Abdullah ibn Mas’ood and would read the Quran with him. A young fellow asked him asked, ‘Has your Prophet told you how man successors he will have after him?’ He replied, ‘You are young. No one had asked me this question before. Yes. Our Prophet (s) has told us that there will be twelve successors after him - as many as the Israelite chiefs.’”

“A young fellow came when we were comparing and correcting our versions of the script of the Quran with Abdullah ibn Masud and asked him, ‘Hasn’t your Prophet given you news about the number of the Caliphs to come after him?’ Abdullah answered, ‘You are very young! No one has ever asked this question before. Yes, the Prophet has given us news that there will be twelve Divine Leaders after him just as there were twelve Israelite Chiefs after Moses (MGB).”

O Anas! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of.’ However, you are not testifying to my Mastery today. May God strike you with whiteness (vitiligo ) that shall not be hidden by a turban.’And you O Ash’ath! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of.’ However, you are not testifying to my Mastery today. May God not take away your life before both your eyes go blind!’And you O Khalid ibn Yazid (al-Bajaly)! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of. O my God! Be friends with whomever is his friend, and be the enemy of whoever is his enemy.’ However, you are not testifying to my Mastery today. May God not take away your life except as it was in the Age of Ignorance!’And you O Bara ibn Azib! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of. O my God! Be friends with whomever is his friend, and be the enemy of whoever is his enemy.’ However, you are not testifying to my Mastery today. May God not take away your life except in the place where you emigrated from!”Jabir ibn Abdullah al-Ansari added, “I swear by God that I saw Anas ibn Malik who had become ill with vitiligo so badly that he could never cover it up with his turban. I saw Ash’ath ibn Qays with his both of his eyes blind. He kept on saying, ‘I praise God who fulfilled the curse of Ali ibn Abi Talib (MGB) on me in this world and that Ali (MGB) did not curse me to be tortured in the Hereafter!’ Also when Khalid ibn Yazid (al-Bajaly) died, his next of kin buried him in the house. When the Kondeh tribe heard about this, they brought a horse and a camel and slaughtered both in his house as it was the common practice during the Age of Ignorance!’ And Al-Bara ibn Azib was appointed as the governor of Yemen by Muawiyah. He died in the place where he had migrated from.”

Amir al-Mu’minin `Ali b. Abi Talib (as) delivered a sermon to us. He praised Allah and commended him, then said: O people! In front of this pulpit are a group of four from the companions of the Messenger of Allah (s) – Anas b. Malik, al-Bara’ b. `Azib al-Ansari, al-Ash`ath b. Qays al-Kindi, and Khalid b. Yazid al-Bajali. Then, he turned his face to Anas b. Malik and said: O Anas! You had heard the Messenger of Allah (s) say: “Whoever takes me as a Master, then `Ali is his Master.” Yet, you did not bear witness to my wilaya today. So, may Allah not cause you to die until He afflicts you with a leprosy that cannot be covered by a turban. As for you, Ash`ath, you had heard the Messenger of Allah (s) say: “Whoever takes me as a Master, then `Ali is his Master. O Allah! Befriend whoever befriends him and oppose whoever opposes him.” Yet, you did not bear witness to my wilaya today. So, may Allah not cause you to die until both your eyes go blind. As for you, Khalid b. Yazid, you had heard the Messenger of Allah (s) say: “Whoever takes me as a Master, then `Ali is his Master. O Allah! Befriend whoever befriends him and oppose whoever opposes him.” Yet, you did not bear witness to my wilaya today. So, may Allah not cause you to die except the death of Jahiliyya. As for you, Bara’ b. `Azib, you had heard the Messenger of Allah (s) say: “Whoever takes me as a Master, then `Ali is his Master. O Allah! Befriend whoever befriends him and oppose whoever opposes him.” Yet, you did not bear witness to my wilaya today. So, may Allah not cause you to die except in the place that you emigrated from. Jabir b. `Abdullah al-Ansari said: By Allah, I saw Anas b. Malik when he was afflicted with leprosy. He would try to cover it with a turban, but he could not hide it. I saw al-Ash`ath b. Qays’ eyes go blind; saying: “Praise be to Allah who made Amir al-Mu’minin `Ali b. Abi Talib pray that I go blind in this world rather than pray that I be punished in the Hereafter.” As for Khalid b. Yazid – when he died, his family wanted to bury him, and they dug [a grave] in his house and buried him. When Kindah heard about that, they brought a horse and a camel and slaughtered them [as done in the custom of Jahiliyya], so he died the death of Jahiliyya. As for al-Bara’ b. `Azib, Mu`awiya had appointed him over Yemen, and he died therein, which is where he emigrated from.

“The name of Allah is something other than Allah Himself. Every thing that is called a thing is created except Allah. Whatever is expressed by the tongue or is worked out by hands are all created. The word Allah is an intent amongst His intents, and the intended one is different from the intention. The purpose is describable, and every describable thing is made. The Maker of things is not describable by the limits of the fact behind the name. He did not become, so His becoming a being would have been recognized through the making of what is other than Him. He did not end up where there was another’s end. Do not ever move away from understanding this rule. This is the true and pure belief in the Oneness of Allah. Observe it, acknowledge it and understand it by the permission of Allah. Those who think they understand Allah by means of a barrier, form or examples they become polytheists because his barrier, form and example are not Him. He is only One and One alone. How can one form a belief in His Oneness by thinking that one may know Him through things other than Him. One comes to know Allah only by Allah His Own self. One who can not know Him by His Own self he has not known Him. He only comes to know some thing else. There is nothing between the Creator and the created. Allah is the Creator of things but not from a thing that was there already. Allah’s names are His names but He is different from His Own names and the names are other than Him.”

Allah’s name is other than Him. The identifier is other than the identified, and is thus created, with the exception of Allah. Anything which is uttered by tongues or written by hands is created. Allah is the destination of all those who seek to reach Him. The aimer is other than the aimed. The aimed is described, and everything which is described is created. The Creator of All Things is not described with the limit of the named. He is not formed so that His Form could be compared to the created. Anything which is intended is other than Him. He is never disregarded by whoever understands this conclusion and that is pure Tawhid. Thus, listen to Allah, accept Him, and try to understand Him with His permission. Whoever claims that he has recognized Allah through concealing or revealing an image or the like, is a polytheist, because anything concealed or revealed is other than Him. Verily, He is One United Being. Therefore, how can one profess a belief in Divine Unity when one recognizes Him by other than Him? Only he has recognized Allah who recognizes Him by Allah (Himself). Thus, whoever does not recognize Him by Himself‬‬ ‫‪has not recognized Him, and certainly has recognized other than Him. There is nothing‬‬ ‫‪between the Creator and the created. Therefore, Allah is the creator of all things and is‬‬ ‫‪not from a thing. He is named by His Names and, hence, He is other than His Names,‬‬ ‫‪and the names are other than Him.‬‬ ‫‪ 7. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd‬‬ ‫‪Allah al-Kufi said: Muhammad ibn Bishr related to me, on the authority of Abu Hashim alJa`fari that‬‬ I was with Abu Ja`far the Second (AS), when a man asked him, “Inform me about the Lord, the Blessed and Exalted. There are names and attributes for Him in His Book. Are those His Only Names and attributes?” Consequently, Abu Ja`far (AS) replied, Verily, there are two interpretations to your question. If you are referring to quantity, then Exalted is Allah from such limitations. However, if you wanted to know whether these attributes and names have always existed, then there are two possibilities. Either they have always been part of His Knowledge, and He has always deserved them, and this is true. However, if you want to now whether the image of these attributes and names, their alphabets, and their form, have always been there, then may Allah save me from the claim that something has existed alongside Him. In fact, Allah existed when no creation existed. Then He created the names as a means for His Creation to beseech Him and serve Him. They are the means through which He is remembered. Allah was there when no remembrance existed. The One who is Remembered is Allah, the Eternal, who has always existed. The Names and Attributes are creation of meanings. What is meant by them is that Allah is not subject to agreement or disagreement, since only one with parts disagrees or agrees. Hence, it is not said: Allah agreed, nor that Allah is more or less. However, He is Eternal in His Essence, because whatever is other than One has parts, and Allah is the One without Parts. He cannot be imagines as less, nor can he be imagines as more. Anything composed of parts, and which can be conceived as less or conceived as more, was created by a Creator Thus, when you say that “Verily, Allah is Omnipotent” you are affirming that nothing incapacitates Him. Therefore, you have negate the word: ”incapable,” and applied it to other than Him. Likewise, by your use of the word: “AllKnowing” you have indeed negated ignorance and related ignorance to other than Him. When Allah causes all things to perish, He will cause images and alphabets to perish. Nevertheless, He, who has always been All-Knowing, will never expire or decline. The man asked, “How can our Lord be called the All-Hearing?” He (AS) answered, That is because nothing which is understood by means of hearing is hidden form Him. We do not claim that He hears through ears. Likewise, when we call Him All-Seeing, we say so because nothing visual is hidden from Him: be it colors, people, or other objects. We do not claim that He sees through eyes. We call Him the Subtle One due to His knowledge of subtle things like the mosquito, and for His Knowledge of creatures which are even smaller than that. We call Him the subtle One because of His Knowledge of the place of their division, their thoughts, their needs, their reproductive cycle, their affection for offspring, their means of communication, their bringing of food and drink to their offspring in the mountains, deserts, valleys, and wastelands (of the worlds). We come to know that the Creator of these things is the Subtle One without quality. Verily, quality applies only to the created. Our Lord is called the Powerful One, but not with the same type of power found among created beings. If His Power were like the power found among created beings, then He would be compared to His Creation, and He would be susceptible to both increase and decrease and could not be Eternal. Whatever is not eternal is powerless. Thus, our Lord, the Blessed and Exalted, has no compeer [shibh], no opponent, no equal, no quality, no end, and no regions. The mind is incapable of conceiving Him, the imagination is incapable of limiting Him, and the conscience is incapable of placing conditions on Him. He is Higher than the implements of His Creation and characteristics of His Creatures. Exalted is He, the Elevated and Great, from such things!

When people swore the allegiance on the hands of Abu Bakr, ‘Ali (as), al-Zubair and al-Miqdad entered the house of Fatimah, peace be upon her, and refused to come out. So, Umar ibn al-Khattab said: "Set the house on fire upon them." Then al-Zubair came out with his sword. So Abu Bakr said: "Catch this dog." As they advanced towards him, he (al-Zubair) slipped and fell and the sword fell off his hand. Then Abu Bakr said: "Hit him with the stone." Zubair hit the stone till it broke. ‘Ali ibn Abi Talib (as) left the house from the direction of Aaliyah and met Thabit ibn Qays ibn Shammas. He said: "O Abul Hasan, what has happened to you?" He said: "They have resolved on burning down my house, while Abu Bakr is sitting on the pulpit, receiving allegiance, he neither prevents them for doing it nor is he condemning it." Thabit said: "My palm will not leave your hand, till I am killed by your side." So they moved forward together till they came back towards Madinah while Fatimah (peace be upon her) stood at her door, and all of the people had left her house. She was saying: "I have not known of an assembly of people worse than you; you left the messenger of Allah unattended, when his corpse lay before us; you resolved about your affairs among yourselves, refusing to seek our leadership; and you did to us what you did, and you recognized no right for us."

Allah’s name is other than Him. The identifier is always other than the identified. Since very identifier is created, it is other than Allah. Everything which is uttered by tongues or produced by hands is created. Allah is the destination of whoever seeks Him. The aimer is other than the aimed. The aimed is described, and every description is created. The Creator of all Things is not described through the limitations of the named. He is not formed so that His Formation may be known through the creation of others. If He is aimed, what is aimed is other than Him. He is never disregarded by those who understand this conclusion, and that is pure unity. Thus, have faith in Him, accept Him, and try to understand Him with the permission of Allah, the Mighty and High. Whoever claims that he has recognized Allah through a veil, an image or a similarity, is a polytheist because veil, image and similarity are other than Him. Verily, He is One United Being. Therefore, how can one profess to believe in Divine Unity if he claims to have recognized Him by means of other than Him? Only he has recognized Allah who recognizes Him by means of Allah (Himself). Thus, whoever does not recognize Him through Him has not recognized Him, and has certainly recognized other than Him. Allah is the Creator of All Things and is not from a thing. He is named by His Names. Hence, He is other than His Names, and His Names are other than Him. The described is other than the describer. Therefore, whoever claims that he knows what he does not recognize is ignorant. The created do not comprehend anything but by means of Allah, and they do not comprehend the recognition of Allah but by Allah. Allah is free from His Creation, and His Creation is free from Him. If Allah intends something, it is as He intends it by His Command, and without utterance. There is no refuge for His servants from what He decrees. There is no argument for them in what He sanctions. They do not have power over an action or treatment from what He brings forth in their created bodies except by their Lord. Thus, whoever claims that he has strength over an action that Allah, the Mighty and High, does not intend, he has claimed that his intent has overcome the Intent of Allah. Blessed is Allah the lord of the Worlds!