We read in Biḥār al-Anwār, Vol 74, P274:
يا كميل لاغزو إلا مع إمام عادل ، ولا نفل (۱) إلا مع إمام فاضل.
يا كميل أرأيت لو لم يظهر نبي (۲) وكان في الأرض مؤمن تقي أكان في دعائه إلى الله مخطئاً أو مصيباً بلى والله مخطئاً حتى ينصبه الله عز وجل [ لذلك ] ويؤهله له.
Amirul Momineen(as) says:
O Kumayl, do not wage war except alongside a just Imam, and do not set out on a campaign (nafl) except with a virtuous Imam.
O Kumayl, consider this: if no prophet were manifest, yet there existed upon the earth a pious believer—would he be correct or mistaken in calling people to Allah?
By Allah, he would be mistaken, until Allah, Mighty and Exalted, appoints him for that task and grants him the qualification for it.”

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We read in Kitāb al-Ghaybah by Shaykh al-Nu’mani, page 197, Hadith 07:
- حدثنا أحمد بن محمد بن سعيد قال : حدثني يحيى بن زكريا بن شيبان ، قال : حدثنا يوسف بن كليب المسعودي ، قال : حدثنا الحكم بن سليمان ، عن محمد بن كثير ، عن أبي بكر الحضرمي قال : «دخلت أنا و أبان على أبي عبد الله و ذلك حين ظهرت الرايات السود بخراسان ، فقلنا : ما ترى ؟ فقال : اجلسوا في بيوتكم ، فاذا رأيتمونا قد اجتمعنا على رجل فانهدوا إلينا بالسلاح (۴).
Muḥammad ibn Hammām narrated to us. He said:
Jaʿfar ibn Muḥammad ibn Mālik al-Fazārī narrated to me. He said:
Muḥammad ibn Aḥmad narrated to me, from ʿAlī ibn Asbāṭ, from some of his companions, from Abū ʿAbdillāh (peace be upon him), who said:
“Restrain your tongues and remain in your homes, for no matter will ever befall you specifically—rather it will befall the general public. And the Zaydīs will continue to be a shield for you always.”

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We read in Kitāb al-Ghaybah by Shaykh al-Nu’mani, page 197, Hadith 06::
- حدثنا أحمد بن محمد بن سعيد قال : حدثني يحيى بن زكريا بن شيبان ، قال : حدثنا يوسف بن كليب المسعودي ، قال : حدثنا الحكم بن سليمان ، عن محمد بن كثير ، عن أبي بكر الحضرمي قال : «دخلت أنا و أبان على أبي عبد الله و ذلك حين ظهرت الرايات السود بخراسان ، فقلنا : ما ترى ؟ فقال : اجلسوا في بيوتكم ، فاذا رأيتمونا قد اجتمعنا على رجل فانهدوا إلينا بالسلاح (۴).
Aḥmad ibn Muḥammad ibn Saʿīd narrated to us. He said:
Yaḥyā ibn Zakariyyā ibn Shaybān narrated to me. He said:
Yūsuf ibn Kulayb al-Masʿūdī narrated to us. He said:
al-Ḥakam ibn Sulaymān narrated to us, from Muḥammad ibn Kathīr, from Abū Bakr al-Ḥaḍramī, who said:
“I and Abān entered upon Abū ʿAbdillāh (peace be upon him) at the time when the black banners had appeared in Khurāsān. We said: ‘What do you think?’
He said: ‘Remain in your homes. Then, when you see us gathered around a man, move toward us with weapons.’”

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We read in Kitāb al-Ghaybah by Shaykh al-Nu’mani, page 195-196, Hadith 04:
حدثنا محمد بن همام ؛ ومحمد بن الحسن بن محمد بن جمهور جميعاً ، عن الحسن ابن محمد بن جمهور ، عن أبيه ، عن سماعة بن مهران ، عن أبي الجارود ، عن القاسم بن الوليد الهمداني ، عن الحارث الأعور الهمداني قال : قال أمير المؤمنين على المنبر: «إذا هلك الخاطب (٥) وزاغ صاحب العصر، وبقيت قلوب تتقلب [ف] من مخصب و مجدب، هلك المتمنون، و اضمحل المضمحلون ، و بقي المؤمنون ، و قليل ما يكونون ثلاثمائة أو يزيدون ، تجاهد (۱) معهم عصابة جاهدت مع رسول الله ﷺ يوم بدر ، لم تقتل ولم تمت » .
Muḥammad ibn Hammām and Muḥammad ibn al-Ḥasan ibn Muḥammad ibn Jumhūr—both together—narrated to us, from al-Ḥasan ibn Muḥammad ibn Jumhūr, from his father, from Samāʿah ibn Mihrān, from Abū al-Jārūd, from al-Qāsim ibn al-Walīd al-Hamdānī, from al-Ḥārith al-Aʿwar al-Hamdānī, who said:
The Commander of the Faithful (peace be upon him) said from the pulpit:
“When the caller perishes, and the master of the age goes astray (from sight), and hearts remain fluctuating—some fertile and some barren—those who merely wish will perish, the wavering will fade away, and the believers will remain, and how few they will be: three hundred, or slightly more. With them will fight a group that fought alongside the Messenger of Allah (peace be upon him) on the Day of Badr—who were neither killed nor died.”
The Author explaining this hadith says:
The meaning of the saying of the Commander of the Faithful (peace be upon him), “and the master of the age goes astray,”
is that he meant the master of this era who is absent, hidden from the sight of this creation due to Allah’s ordained plan.
Then he said: “And hearts remain fluctuating—some fertile and some barren.”
These are the hearts of the Shīʿa that waver during this occultation and confusion. Whoever among them remains firm upon the truth is fertile, and whoever deviates from it toward misguidance and the embellishment of false speech is barren.
Then he said: “Those who merely wish will perish,” as a condemnation of them. They are those who hasten the command of Allah, do not submit to Him, and find the waiting too long—so they perish before witnessing relief. Allah preserves whom He wills from among the people of patience and submission until He joins him to his rank.
These are the believers—the sincere, few in number—whom Allah mentioned as being three hundred or slightly more, whom Allah qualifies, through the strength of their faith and the soundness of their certainty, to support His guardian and wage jihad against His enemy. As the narration has come, they will be his agents and governors on the earth when his authority is established and war has laid down its burdens.
Then the Commander of the Faithful (peace be upon him) said:
“With them will fight a group that fought with the Messenger of Allah on the Day of Badr—who were neither killed nor died.”
This means that Allah, Mighty and Majestic, will support the companions of the Qāʾim—those three hundred and some sincere ones—with the angels of Badr, matching them in number.
May Allah make us among those whom He qualifies to support His religion alongside His guardian, and may He deal with us therein as He is worthy to do.

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We read in Kitāb al-Ghaybah by Shaykh al-Nu’mani, page 194-195, Hadith 02:

- حدثنا أحمد بن محمد بن سعيد ، عن بعض رجاله ، عن علي بن عمارة الكناني (۴) ، قال : حدثنا محمد بن سنان ، عن أبي الجارود ، عن أبي جعفر قال : قلت له : أوصني ، فقال : أوصيك بتقوى الله ، وأن تلزم بيتك وتقعد في دهماء (٥) هؤلاء الناس ، و إياك والخوارج منا (۶) فانهم ليسوا على شيء ولا إلى شيء ، واعلم أن لبني أمية ملكاً لا يستطيع الناس أن تردعه (۱) ، وأن لأهل الحق دولة إذا جاءت ولاها الله لمن يشاء مننا أهل البيت ، فمن أدركها منكم كان عندنا في السنام الأعلى ) ، و إن قبضه الله قبل ذلك خار له . واعلم أنه لا تقوم عصابة تدفع ضيماً أو تعز ديناً إلا صرعتهم المنية و البلية (1) حتى تقوم عصابة شهدوا بدراً مع رسول الله ﷺ لا يوارى قتيلهم ، ولا يرفع صريعهم (۳) ولا يداوى جريحهم ، قلت: من هم ؟ قال : الملائكة .
Aḥmad ibn Muḥammad ibn Saʿīd narrated to us, from some of his companions, from ʿAlī ibn ʿUmārah al-Kinānī, who said:
Muḥammad ibn Sinān narrated to us, from Abū al-Jārūd, from Abū Jaʿfar (peace be upon him).
I said to him: “Advise me.”
He said: “I advise you to fear Allah, to remain in your home, and to sit among the mass of these people. Beware of the Khārijites from among us, for they are upon nothing and headed to nothing.
Know that the Banū Umayyah will have a dominion which people will not be able to repel. And the people of truth will have a state—when it comes, Allah will entrust it to whom He wills from among us, the People of the House. Whoever among you reaches it will be with us at the highest peak. And if Allah takes him before that, He has chosen for him.
And know that no group rises to repel oppression or to give honor to the religion except that death and calamity will strike them down—until the group arises who witnessed Badr with the Messenger of Allah (peace be upon him): their slain will not be shrouded, no wounded will be treated, and no fallen will be lifted.”**
I said: “Who are they?” He said: “The angels.”

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We read in Kitāb al-Ghaybah by Shaykh al-Nu’mani, page 194, Hadith 01:

- حدثنا أحمد بن محمد بن سعيد ابن عقدة الكوفي قال : حدثنا أحمد بن يوسف ابن يعقوب الجعفي أبو الحسن، قال: حدثنا إسماعيل بن مهران قال : حدثنا الحسن ابن علي بن أبي حمزة ، عن أبيه ؛ و وهيب بن حفص ، عن أبي بصير ، عن أبي عبد الله قال : « إنه قال لي أبي : لابد لنار من آذربيجان ، لا يقوم لها شيء ، و إذا كان ذلك فكونوا أحلاس بيوتكم (1) والبدوا ما ألبدنا (٢) ، فاذا تحرك متحر كنا فاسعوا إليه و لو حبوا (۳) ، والله لكأني أنظر إليه بين الركن و المقام يبايع الناس على كتاب جديد ، على العرب شديد ، وقال : ويل لطغاة العرب من شر قد اقترب .
It is narrated from Aḥmad ibn Muḥammad ibn Saʿīd ibn ʿUqdah al-Kūfī, who said:
Aḥmad ibn Yūsuf ibn Yaʿqūb al-Juʿfī, Abū al-Ḥasan, narrated to us. He said:
Ismāʿīl ibn Mihrān narrated to us. He said:
al-Ḥasan ibn ʿAlī ibn Abī Ḥamzah narrated to us, from his father; and Wahīb ibn Ḥafṣ, from Abū Baṣīr, from Abū ʿAbdillāh (peace be upon him), who said:
“My father said to me: There must inevitably be a fire from Ādharbayjān, nothing will be able to withstand it. When that happens, remain confined to your homes, cling to the ground as we cling to it. Then, when the mover among us moves, hasten to him—even if you must crawl. By Allah, it is as though I am looking at him between the Corner and the Station, taking allegiance from the people upon a new Book—severe upon the Arabs. He then said: Woe to the tyrants of the Arabs from an evil that has drawn near.”

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We read in Kitab al-Ghaybah by shaykh numani, page 276:

حدثنا أحمد بن محمد بن سعيد قال : حدثنا علي بن الحسن ، قال : حدثنا محمد بن عبد الله ، عن محمد بن أبي عمير ، عن هشام بن سالم ، عن أبي عبد الله أنه قال : « ما يكون هذا الأمر حتى لا يبقى صنف من الناس إلا وقد ولوا على الناس (۳) حتى لا يقول قائل إنا لو ولينا لعدلنا» ثم يقوم القائم بالحق والعدل
Narrated to us by Ahmad ibn Muhammad ibn Saʿīd, who said: ʿAlī ibn al-Ḥasan narrated to us, who said: Muhammad ibn ʿAbdullāh narrated to us, from Muhammad ibn Abī ʿUmayr, from Hishām ibn Sālim, from Abū ʿAbdillāh (Jaʿfar ibn Muhammad al-Ṣādiq), peace be upon him, who said:
“This matter will not occur until no category of people remains except that they will have ruled over the people, so that no one may say, ‘If we had ruled, we would have established justice.’ Then the Qāʾim will rise with truth and justice.”

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We read in Alkafi, vol 5, Page 19:
علي بن إبراهيم ، عن أبيه ، عن ابن أبي عمير ، عن الحكم بن مسكين ، عن عبد الملك بن عمر و قال : قال لي أبو عبد الله : يا عبد الملك مالي لا أراك تخرج إلى هذه المواضع التي يخرج إليها أهل بلادك ؟ قال : قلت : وأين ؟ فقال : جدة وعبادان والمصيصة وفزوين (۲) فقلت : انتظاراً لأمركم و الاقتداء بكم ؛ فقال : أي والله لو كان خيراً ما سبقونا إليه ؟ قال : قلت له : فإن الزيدية يقولون : ليس بيننا و بين جعفر خلاف إلا أنه لا يرى الجهاد ، فقال : أنا لا أراه ؟! بلى والله إنني لأراه ولكن أكره أن أدع علمي إلى جهلهم .
ʿAlī ibn Ibrāhīm narrated from his father, from Ibn Abī ʿUmayr, from al-Ḥakam ibn Maskīn, from ʿAbd al-Malik ibn ʿAmr, who said: Imam Jafar (peace be upon him) said to me:
“O ʿAbd al-Malik, why do I not see you going out to those places to which the people of your land go?” I said: “Where?” He said: “Jeddah, ʿAbbādān, and al-Maṣīṣah.”
I said: “Out of waiting for your command and following your example.”
He said: “Yes, by Allah! If it were good, they would not have preceded us to it.”
He said: I then said to him: “The Zaydīs say: there is no difference between us and Jaʿfar except that he does not consider jihad in Qazwīn.”
He said: “I do not consider it? Indeed, by Allah, I do consider it—but I dislike to abandon my knowledge for their ignorance.”

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we read in Alkafi, vol 8 page 274:

Muhammad ibn Yaḥyā narrated from Muhammad ibn al-Ḥusayn, from ʿAbd al-Raḥmān ibn Abī Hāshim, from al-Faḍl al-Kātib, who said:
“I was with Abū ʿAbdillāh (peace be upon him) when a letter from Abū Muslim reached him. He said: ‘There is no reply to your letter. Leave us.’ So we began whispering to one another.
He then said: ‘O Faḍl, what are you whispering about? Indeed, Allah—Mighty and Exalted—does not hasten matters with the hastiness of the servants. Truly, removing a mountain from its place is easier than the removal of a dominion whose appointed term has not yet ended.’
Then he said: ‘So-and-so, son of so-and-so,’ until he reached ‘the seventh descendant of so-and-so.’
I said: ‘What, then, is the sign between us and you—may I be sacrificed for you?’
He said: ‘Do not leave the land, O Faḍl, until al-Sufyānī emerges. When al-Sufyānī emerges, then come to us,’—he said it three times—‘and it is among the inevitable matters.’”

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Alkafi, Vol 8, Page 295:

- عنه ، عن أحمد بن محمد ، عن الحسين بن سعيد ، عن حماد بن عيسى ، عن
الحسين بن المختار ، عن أبي بصير ، عن أبي عبد الله قال : كل راية ترفع قبل قيام القائم فصاحبها طاغوت يعبد من دون الله عز وجل

It is narrated from him, from Ahmad ibn Muhammad, from al-Husayn ibn Saʿīd, from Hammād ibn ʿĪsā, from al-Husayn ibn al-Mukhtār, from Abū Baṣīr, from Abū ʿAbdillāh (peace be upon him) who said:
“Every banner that is raised before the rising of al-Qāʾim—its bearer is a tyrant (ṭāghūt) who is worshipped besides Allah, Mighty and Exalted.”

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We Kitab al-Ghaybah by Shaykh al-Nu’mani (ra), Page 210-211:
Abdul Wahid bin Abdullah bin Younus narrated from Ahmad bin Muhammad bin Rabah az-Zuhri al-Kufi from Muhammad bin al-Abbas bin Eessa al-Hasani from al-Hasan bin Ali al-Bata’ini from his father from Abu Baseer that Abu Ja’far al-Baqir (a.s) had said: “Our Shia (followers) are like a threshing-floor having some grains. The grains are afflicted with worms. They are purified and then are afflicted with worms until very little remains that will never be harmed by the worms. So are our Shia. They are clarified and purified until a very few of them remain, who will never be affected by seditions.”

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We read in al-Ṣaḥīfah al-Sajjādiyyah, Page 24:
Yahya ibn Zayd said: “Indeed, my uncle Muhammad ibn ʿAli (al-Baqir) and his son Jaʿfar called people to life, whereas we called them to death.”

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We read in Kitab al-Ghaybah by shaykh numani, page 206-207:

وأخبرنا علي بن أحمد، قال: أخبرنا عبيد الله بن موسى العلوي، عن علي بن إسماعيل الأشعري، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن رجل، عن أبي جعفر أنه قال:
لتمحصُنّ يا شيعة آل محمد تمحيصَ الكُحل في العين، وإنّ صاحب العين يدري متى يقع الكحل في عينه ولا يعلم متى يخرج منها، وكذلك يصبح الرجل على شريعةٍ من أمرنا ويمسي وقد خرج منها، ويمسي على شريعة من أمرنا ويصبح وقد خرج منها.

(12) Ali bin Ahmad narrated from Obaydillah bin Musa al-Alawi from Ali bin Issma’eel al-Ash’ari from Hammad bin Eessa from Ibraheem bin Umar al-Yamani from someone that Abu Ja’far al-Baqir (a.s) had said:

“O Shia of Muhammad’s progeny, you are going to be tested like the kohl in the eye. One knows when the kohl is put into his eye but he does not know when it gets out of it. Just in the same way that one believes in our matter in the morning and recants it in the evening or he believes in it in the evening and when morning comes he recants it.”

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