Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 73

Tacit and Explicit Testimony as proof of abu Ja‘far al-Thani’s (the second) (a.s.) Divine Authority over the people after abu al-Hassan al-Rida (a.s.)

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يَحْيَى بْنِ حَبِيبٍ الزَّيَّاتِ قَالَ أَخْبَرَنِي مَنْ كَانَ عِنْدَ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) جَالِساً فَلَمَّا نَهَضُوا قَالَ لَهُمُ الْقَوْا أَبَا جَعْفَرٍ فَسَلِّمُوا عَلَيْهِ وَأَحْدِثُوا بِهِ عَهْداً فَلَمَّا نَهَضَ الْقَوْمُ الْتَفَتَ إِلَيَّ فَقَالَ يَرْحَمُ الله الْمُفَضَّلَ إِنَّهُ كَانَ لَيَقْنَعُ بِدُونِ هَذَا.

1. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from Yahya ibn Habib al-Zayyat who has said the following. “A man who was present in a meeting (of people) with abu al-Hassan al-Rida (a.s.) spoke to me of the information herein below. “When people readied themselves to leave the meeting the Imam (a.s.) said to them, “Meet abu Ja‘far (a.s.), (before you leave), offer to him greeting and renew your covenant with him.” When left, he (the Imam) said to me, “May Allah grant well-being to al-Mufaddal, he would have believed (in the succeeding Imam) without it (the command to renew their covenant)”.

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) وَذَكَرَ شَيْئاً فَقَالَ مَا حَاجَتُكُمْ إِلَى ذَلِكَ هَذَا أَبُو جَعْفَرٍ قَدْ أَجْلَسْتُهُ مَجْلِسِي وَصَيَّرْتُهُ مَكَانِي وَقَالَ إِنَّا أَهْلُ بَيْتٍ يَتَوَارَثُ أَصَاغِرُنَا عَنْ أَكَابِرِنَا الْقُذَّةَ بِالْقُذَّةِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu‘ammar ibn Khallad who has said the following. “I heard (abu al-Hassan) al-Rida who said something (leadership with Divine Authority) and then said, “I do not think you need what I just said. This is abu Ja‘far (a.s.). I have placed him in my own place to assume my position. We are of the family Ahl al-Bayt whose younger ones inherit from elder everything exactly measure to measure.”

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ عِيسَى قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) فَنَاظَرَنِي فِي أَشْيَاءَ ثُمَّ قَالَ لِي يَا أَبَا عَلِيٍّ ارْتَفَعَ الشَّكُّ مَا لابِي غَيْرِي.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from his father, Muhammad ibn ‘Isa who has said the following. “Once I went to see abu Ja‘far al-Thani’s (a.s.). He debated me in several issues. He then said, “O abu Ali, there is no (reason for) doubt; I am the only son that my father had.”

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى عَنْ مَالِكِ بْنِ أَشْيَمَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ قَالَ كَتَبَ ابْنُ قِيَامَا إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) كِتَاباً يَقُولُ فِيهِ كَيْفَ تَكُونُ إِمَاماً وَلَيْسَ لَكَ وَلَدٌ فَأَجَابَهُ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) شِبْهَ الْمُغْضَبِ وَمَا عَلَّمَكَ أَنَّهُ لا يَكُونُ لِي وَلَدٌ وَالله لا تَمْضِي الايَّامُ وَاللَّيَالِي حَتَّى يَرْزُقَنِيَ الله وَلَداً ذَكَراً يَفْرُقُ بِهِ بَيْنَ الْحَقِّ وَالْبَاطِلِ.

4. A number of our people has narrated from Ahmad ibn Muhammad from Ja'far ibn Yahya from Malik ibn Ashyam from al-Husayn ibn Bashshar who has said the following. “Ibn Qiyaman wrote a letter to abu al-Hassan (a.s.) in which he had said the following. ‘How can you be an Imam when you do not have a son?” Abu al-Hassan al-Rida (a.s.) replied him with signs of anger, “How do you know that I will not have a son? By Allah, not many days and nights will pass before Allah will grant me a male child through who He will make the truth distinct from falsehood.”

5ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ قَالَ لِيَ ابْنُ النَّجَاشِيِّ مَنِ الامَامُ بَعْدَ صَاحِبِكَ فَأَشْتَهِي أَنْ تَسْأَلَهُ حَتَّى أَعْلَمَ فَدَخَلْتُ عَلَى الرِّضَا (عَلَيْهِ السَّلام) فَأَخْبَرْتُهُ قَالَ فَقَالَ لِي الامَامُ ابْنِي ثُمَّ قَالَ هَلْ يَتَجَرَّأُ أَحَدٌ أَنْ يَقُولَ ابْنِي وَلَيْسَ لَهُ وَلَدٌ.

5. One of our people has narrated from Muhammad ibn Ali from Mu‘awiya ibn Hakim from ibn abu Basir who has said the following. “Al-Najashi once asked me, “Who will be the Imam after your master? I wish you ask him so I will know.” I then went to see Ali al-Rida (a.s.) and informed him (of al-Najashi’s wish).” The narrator has said that the Imam said, “The Imam will be my son.” Then he said, “Can any one say that my son will be the Imam when he has no son?”

6ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ ذَكَرْنَا عِنْدَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) شَيْئاً بَعْدَ مَا وُلِدَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ مَا حَاجَتُكُمْ إِلَى ذَلِكَ هَذَا أَبُو جَعْفَرٍ قَدْ أَجْلَسْتُهُ مَجْلِسِي وَصَيَّرْتُهُ فِي مَكَانِي.

6. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from Mu‘ammar ibn Khallad who has said the following. “Once in the presence of abu al-Hassan (a.s.) we spoke about an issue, Imamat, (Leadership with Divine Authority). It was after the birth oof abu Ja‘far (a.s.). The Imam (a.s.) said, “You do not need any such thing (thinking who the Imam will be). This is abu Ja‘far (a.s.). I have placed him in my own place and made him to assume my position.”

7ـ أَحْمَدُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ قِيَامَا الْوَاسِطِيِّ قَالَ دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ أَ يَكُونُ إِمَامَانِ قَالَ لا إِلا وَأَحَدُهُمَا صَامِتٌ فَقُلْتُ لَهُ هُوَ ذَا أَنْتَ لَيْسَ لَكَ صَامِتٌ وَلَمْ يَكُنْ وُلِدَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) بَعْدُ فَقَالَ لِي وَالله لَيَجْعَلَنَّ الله مِنِّي مَا يُثْبِتُ بِهِ الْحَقَّ وَأَهْلَهُ وَيَمْحَقُ بِهِ الْبَاطِلَ وَأَهْلَهُ فَوُلِدَ لَهُ بَعْدَ سَنَةٍ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَكَانَ ابْنُ قِيَامَا وَاقِفِيّاً.

7. Ahmad has narrated from Muhammad ibn Ali from ibn Qiyama al-Wasiti who has said the following. “Once I went to see Ali ibn Musa (a.s.). (During the meeting) I asked him, “Can there be two Imams?” He replied, “No, but that one of them must remain silent.” I then said to him, “This applies to you. You are the Imam and there is no silent Imam with you.” At that time his son abu Ja‘far was not yet born. He said to me, “By Allah, Allah will make an Imam from me to establish the truth and the people of truth and banish falsehood and the people of falsehood. One year thereafter abu Ja‘far (a.s.) was born. Ibn Qiyama belonged to the Waqifi sect.”

8ـ أَحْمَدُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ كُنْتُ مَعَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) جَالِساً فَدَعَا بِابْنِهِ وَهُوَ صَغِيرٌ فَأَجْلَسَهُ فِي حَجْرِي فَقَالَ لِي جَرِّدْهُ وَانْزِعْ قَمِيصَهُ فَنَزَعْتُهُ فَقَالَ لِيَ انْظُرْ بَيْنَ كَتِفَيْهِ فَنَظَرْتُ فَإِذَا فِي أَحَدِ كَتِفَيْهِ شَبِيهٌ بِالْخَاتَمِ دَاخِلٌ فِي اللَّحْمِ ثُمَّ قَالَ أَ تَرَى هَذَا كَانَ مِثْلُهُ فِي هَذَا الْمَوْضِعِ مِنْ أَبِي (عَلَيْهِ السَّلام )

8. Ahmad has narrated from Muhammad ibn Ali From al-Hassan ibn al-Jahm who has said the following. “Once I was in the presence of abu al-Hassan (a.s.). He called his son who was a small (boy). The Imams (a.s.) placed him in my lap and said to me. “ Move his shirt aside.” When I did so. The Imams (a.s.) said, “Look in between his shoulders.” I look and I found in the skin of one shoulder something like an imprint of a seal.” The Imams (a.s.) then asked, “Do you see this.? Similar to this there was one in the shoulder of my father.”

9ـ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي يَحْيَى الصَّنْعَانِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَجِي‏ءَ بِابْنِهِ ابي جعفر (عَلَيْهِ السَّلام) وَهُوَ صَغِيرٌ فَقَالَ هَذَا الْمَوْلُودُ الَّذِي لَمْ يُولَدْ مَوْلُودٌ أَعْظَمُ بَرَكَةً عَلَى شِيعَتِنَا مِنْهُ.

9. It is narrated from him (Ahmad ibn Mihran) from Muhammad ibn Ali from abu Yahya al-San‘ani who has said the following. “Once I was in of abu al-Hassan al-Rida (a.s.) Someone brought his son, Ja'far (a.s.) to him and he was a small (child). The Imams (a.s.) said, “This new born is one the like of whom with such great holiness and blessing has not been born for our Shi‘a (followers).”

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لِلرِّضَا (عَلَيْهِ السَّلام) قَدْ كُنَّا نَسْأَلُكَ قَبْلَ أَنْ يَهَبَ الله لَكَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَكُنْتَ تَقُولُ يَهَبُ الله لِي غُلاماً فَقَدْ وَهَبَهُ الله لَكَ فَأَقَرَّ عُيُونَنَا فَلا أَرَانَا الله يَوْمَكَ فَإِنْ كَانَ كَوْنٌ فَإِلَى مَنْ فَأَشَارَ بِيَدِهِ إِلَى ابي جعفر (عَلَيْهِ السَّلام) وَهُوَ قَائِمٌ بَيْنَ يَدَيْهِ فَقُلْتُ جُعِلْتُ فِدَاكَ هَذَا ابْنُ ثَلاثِ سِنِينَ فَقَالَ وَمَا يَضُرُّهُ مِنْ ذَلِكَ فَقَدْ قَامَ عِيسَى (عَلَيْهِ السَّلام) بِالْحُجَّةِ وَهُوَ ابْنُ ثَلاثِ سِنِينَ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Safwan ibn Yahya who has said the following. “Once I said to al-Rida (a.s.), before Allah’s granting you the blessing of the birth of abu Ja'far (a.s.) we would ask you and you would say, “Allah will grant me a son and He has granted you one. His birth is the delight of our eyes. May Allah spare us from showing your (sad) day. However, if something will happen to who then (will leadership with Divine Authority) will go?” The Imam (a.s.) pointed out with his hand towards abu Ja'far (a.s.) and he was standing before him. I then asked, “ May Allah take my soul in service for your cause, a child of three years?” The Imam (a.s.) said, “That will be of no harm to him. Jesus rose with Divine authority when he was a three years old child.”

11ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ مُعَمَّرِ بْنِ خَلادٍ قَالَ سَمِعْتُ إِسْمَاعِيلَ بْنَ إِبْرَاهِيمَ يَقُولُ لِلرِّضَا (عَلَيْهِ السَّلام) إِنَّ ابْنِي فِي لِسَانِهِ ثِقْلٌ فَأَنَا أَبْعَثُ بِهِ إِلَيْكَ غَداً تَمْسَحُ عَلَى رَأْسِهِ وَتَدْعُو لَهُ فَإِنَّهُ مَوْلاكَ فَقَالَ هُوَ مَوْلَى أَبِي جَعْفَرٍ فَابْعَثْ بِهِ غَداً إِلَيْهِ.

11. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Mu‘mmar ibn Khallad who has said the following. “I heard ’Isma‘il ibn Ibrahim say to al-rida (a.s.), ‘My son feels heaviness in his tongue. I intend to sent him tomorrow to you. Pass you your hand over his head and pray for him. He is your Mawla (slave).’” The Imam (a.s.) said, “He is a Mawla (slave) of abu Ja'far (a.s.). send him tomorrow to him (abu Ja‘far (a.s.).”

12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ خَلادٍ الصَّيْقَلِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَمَّارٍ قَالَ كُنْتُ عِنْدَ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ جَالِساً بِالْمَدِينَةِ وَكُنْتُ أَقَمْتُ عِنْدَهُ سَنَتَيْنِ أَكْتُبُ عَنْهُ مَا يَسْمَعُ مِنْ أَخِيهِ يَعْنِي أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) إِذْ دَخَلَ عَلَيْهِ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا (عَلَيْهِ السَّلام) الْمَسْجِدَ مَسْجِدَ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَوَثَبَ عَلِيُّ بْنُ جَعْفَرٍ بِلا حِذَاءٍ وَلا رِدَاءٍ فَقَبَّلَ يَدَهُ وَعَظَّمَهُ فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا عَمِّ اجْلِسْ رَحِمَكَ الله فَقَالَ يَا سَيِّدِي كَيْفَ أَجْلِسُ وَأَنْتَ قَائِمٌ فَلَمَّا رَجَعَ عَلِيُّ بْنُ جَعْفَرٍ إِلَى مَجْلِسِهِ جَعَلَ أَصْحَابُهُ يُوَبِّخُونَهُ وَيَقُولُونَ أَنْتَ عَمُّ أَبِيهِ وَأَنْتَ تَفْعَلُ بِهِ هَذَا الْفِعْلَ فَقَالَ اسْكُتُوا إِذَا كَانَ الله عَزَّ وَجَلَّ وَقَبَضَ عَلَى لِحْيَتِهِ لَمْ يُؤَهِّلْ هَذِهِ الشَّيْبَةَ وَأَهَّلَ هَذَا الْفَتَى وَوَضَعَهُ حَيْثُ وَضَعَهُ أُنْكِرُ فَضْلَهُ نَعُوذُ بِالله مِمَّا تَقُولُونَ بَلْ أَنَا لَهُ عَبْدٌ.

12. Al-Husayn ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdi from Muhammad ibn Khallad al.-Sayqal from Muhammad ibn al-Hassan ibn ‘Ammar who has said the following. “Once I was in a meeting with Ali ibn Ja‘far ibn Muhammad in Madina, - I stayed with him for two years to write from him what he would hear from his brother, abu al-Hassan (a.s.),- at such time abu Ja‘far Muhammad ibn Ali al-Rida (a.s.) came in the mosque, the mosque of the Messenger of Allah. Ali ibn Ja‘far rushed towards him bare foot and without his gown. He kissed his hand and showed great respect for him. Abu Ja‘far said to him, “Uncle, please sit down, may Allah grant you well being.” He said, “My master, how can I sit when you are standing.” When Ali ibn Ja‘far returned to his place his companions began to blame him saying, “You are the uncle of his father, how can you act as such before him?” He said to them, “Be quite, When Allah, the Most Majestic, the Most gracious, has not qualified this beard –holding his beard in his hand- but has qualified this young man and has given him such position, should I deny his excellence and virtue? I seek refuge before Allah from what you say. In fact, I am a servant for him.”

13ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْخَيْرَانِيِّ عَنْ أَبِيهِ قَالَ كُنْتُ وَاقِفاً بَيْنَ يَدَيْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بِخُرَاسَانَ فَقَالَ لَهُ قَائِلٌ يَا سَيِّدِي إِنْ كَانَ كَوْنٌ فَإِلَى مَنْ قَالَ إِلَى أَبِي جَعْفَرٍ ابْنِي فَكَأَنَّ الْقَائِلَ اسْتَصْغَرَ سِنَّ ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى بَعَثَ عِيسَى ابْنَ مَرْيَمَ رَسُولاً نَبِيّاً صَاحِبَ شَرِيعَةٍ مُبْتَدَأَةٍ فِي أَصْغَرَ مِنَ السِّنِّ الَّذِي فِيهِ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام )

13. Al-Husayn ibn Muhammad has narrated from al-Khayrani, from his father who has said the following. “Once I was standing before abu al-Hassan (a.s.) in Khurasan and someone said tp him, “O my master, if something will happen to who (will go Leadership with Divine Authority)?” The Imam (a.s.) said, “It will go to abu Ja‘far (a.s.), my son.” The person asking the question thought of abu Ja‘far (a.s.) as very young for such task. Abu al-Hassan (a.s.) said, “Allah, the Most Holy, the Most High, sent Jesus, son of Mary as a messenger prophet, the owner of a whole legal system. He began his task when he was smaller in age than abu Ja‘far (a.s.).”

14ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنْ زَكَرِيَّا بْنِ يَحْيَى بْنِ النُّعْمَانِ الصَّيْرَفِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ جَعْفَرٍ يُحَدِّثُ الْحَسَنَ بْنَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ فَقَالَ وَالله لَقَدْ نَصَرَ الله أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَقَالَ لَهُ الْحَسَنُ إِي وَالله جُعِلْتُ فِدَاكَ لَقَدْ بَغَى عَلَيْهِ إِخْوَتُهُ فَقَالَ عَلِيُّ بْنُ جَعْفَرٍ إِي وَالله وَنَحْنُ عُمُومَتُهُ بَغَيْنَا عَلَيْهِ فَقَالَ لَهُ الْحَسَنُ جُعِلْتُ فِدَاكَ كَيْفَ صَنَعْتُمْ فَإِنِّي لَمْ أَحْضُرْكُمْ قَالَ قَالَ لَهُ إِخْوَتُهُ وَنَحْنُ أَيْضاً مَا كَانَ فِينَا إِمَامٌ قَطُّ حَائِلَ اللَّوْنِ فَقَالَ لَهُمُ الرِّضَا (عَلَيْهِ السَّلام) هُوَ ابْنِي قَالُوا فَإِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَدْ قَضَى بِالْقَافَةِ فَبَيْنَنَا وَبَيْنَكَ الْقَافَةُ قَالَ ابْعَثُوا أَنْتُمْ إِلَيْهِمْ فَأَمَّا أَنَا فَلا وَلا تُعْلِمُوهُمْ لِمَا دَعَوْتُمُوهُمْ وَلْتَكُونُوا فِي بُيُوتِكُمْ فَلَمَّا جَاءُوا أَقْعَدُونَا فِي الْبُسْتَانِ وَاصْطَفَّ عُمُومَتُهُ وَإِخْوَتُهُ وَأَخَوَاتُهُ وَأَخَذُوا الرِّضَا (عَلَيْهِ السَّلام) وَأَلْبَسُوهُ جُبَّةَ صُوفٍ وَقَلَنْسُوَةً مِنْهَا وَوَضَعُوا عَلَى عُنُقِهِ مِسْحَاةً وَقَالُوا لَهُ ادْخُلِ الْبُسْتَانَ كَأَنَّكَ تَعْمَلُ فِيهِ ثُمَّ جَاءُوا بِابي جعفر (عَلَيْهِ السَّلام) فَقَالُوا أَلْحِقُوا هَذَا الْغُلامَ بِأَبِيهِ فَقَالُوا لَيْسَ لَهُ هَاهُنَا أَبٌ وَلَكِنَّ هَذَا عَمُّ أَبِيهِ وَهَذَا عَمُّ أَبِيهِ وَهَذَا عَمُّهُ وَهَذِهِ عَمَّتُهُ وَإِنْ يَكُنْ لَهُ هَاهُنَا أَبٌ فَهُوَ صَاحِبُ الْبُسْتَانِ فَإِنَّ قَدَمَيْهِ وَقَدَمَيْهِ وَاحِدَةٌ فَلَمَّا رَجَعَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) قَالُوا هَذَا أَبُوهُ قَالَ عَلِيُّ بْنُ جَعْفَرٍ فَقُمْتُ فَمَصَصْتُ رِيقَ ابي جعفر (عَلَيْهِ السَّلام) ثُمَّ قُلْتُ لَهُ أَشْهَدُ أَنَّكَ إِمَامِي عِنْدَ الله فَبَكَى الرِّضَا (عَلَيْهِ السَّلام) ثُمَّ قَالَ يَا عَمِّ أَ لَمْ تَسْمَعْ أَبِي وَهُوَ يَقُولُ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِأَبِي ابْنُ خِيَرَةِ الامَاءِ ابْنُ النُّوبِيَّةِ الطَّيِّبَةِ الْفَمِ الْمُنْتَجَبَةِ الرَّحِمِ وَيْلَهُمْ لَعَنَ الله الاعَيْبِسَ وَذُرِّيَّتَهُ صَاحِبَ الْفِتْنَةِ وَيَقْتُلُهُمْ سِنِينَ وَشُهُوراً وَأَيَّاماً يَسُومُهُمْ خَسْفاً وَيَسْقِيهِمْ كَأْساً مُصْبِرَةً وَهُوَ الطَّرِيدُ الشَّرِيدُ الْمَوْتُورُ بِأَبِيهِ وَجَدِّهِ صَاحِبُ الْغَيْبَةِ يُقَالُ مَاتَ أَوْ هَلَكَ أَيَّ وَادٍ سَلَكَ أَ فَيَكُونُ هَذَا يَا عَمِّ إِلا مِنِّي فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ.

14. Ali ibn Ibrahim has narrated from his father and Ali ibn Muhammad al-Qasani from Zakariyya ibn Yahya ibn al-Nu‘man al-Sayrafi who has said the following. “I heard Ali ibn Ja‘far speaking to al-Hassan ibn al-Husayn ibn Ali ibn al-Husayn as, “By Allah, Allah has supported abu al-Hassan al-Rida (a.s.).” Al-Hassan then said, “Yes, by Allah, may Allah take my souls in service for your cause, his brothers have rebelled against him.” Ali ibn Ja‘far then said, “Yes, by Allah, and we, his uncles, rebelled against him.” Al-Hassan said to him, “May Allah take my souls in service for your cause, how did you dealt it, I was not present with you.” He said, “His brothers said to him and so did we, “there has never been a blackish Imam from us” The Imam (a.s.) al-Rida said to them, “He is my son.” They said,” Messenger of Allah did judge on the basis of physiognomy , thus, we can also have a judgment on the basis of physiognomy .” The Imam (a.s.) said, “You may call one who has said the following knows physiognomy but I will not do so. You should not give information as to for what reason you have called them. You must stay home. When they will come, we should, all of us, be in the garden. His uncles, brothers and sisters should all line up. They dressed al-Rida (a.s.) in a gown made of wool with a hat of wool on his head and a shovel in his hand. The Imam should be asked to act as the gardener in the garden. Then abu Ja‘far should be brought in and they should be asked to find his father in the people present. They said, “His father is not present among these people, but this is his uncle, this is the uncle of his father, this is his uncle and this is his aunt. If his father is here he is the gardener because his foot print and his foot print matCh” When abu al-Hassan (a.s.) returned, they said, “This is his father.”

Ali ibn Ja‘far has said, “I stood up and kissed abu Ja‘far and his saliva came in my mouth. Then I said, “I testify that you are my Imam before Allah. Al-Rida (a.s.) wept and said, “O uncle, did not hear my father say, “The Messenger of Allah has said, “May Allah take my souls and the souls of my father in service for the cause of the son of the best slave girl, the son of al-Nawbiya (a town in Sudan) lady with a fresh smelling mouth, the lady of who will give birth to a purified one. May Allah condemn the ’U‘aybiss (the ‘Abbassides) and their descendents, the mischief makers who murder them (the Imams) for years, months and days, cause them huge sufferings and cause them to endure bitter frustrations. He (abu Ja‘far (a.s.) he live exiled, away from home and suffering the pain of the murder of his father and grandfather. One who is has disappeared (from the eyes of his loved ones). About whom it will be said, “His is dead or perished. No one will in which valleys he will travel. Can such a person, O uncle, be anyone other than my own son?” I then said, “You have spoken the truth, may Allah take my souls in service for your cause.”

Chapter 74

Tacit and Explicit Testimony as proof of abu al-Hassan’s, al-Thalith (the third) (a.s.) Divine Authority over the people after Muhammad ibn Ali al-Rida (a.s.)

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ قَالَ لَمَّا خَرَجَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) مِنَ الْمَدِينَةِ إِلَى بَغْدَادَ فِي الدَّفْعَةِ الاولَى مِنْ خَرْجَتَيْهِ قُلْتُ لَهُ عِنْدَ خُرُوجِهِ جُعِلْتُ فِدَاكَ إِنيِِ أَخَافُ عَلَيْكَ فِي هَذَا الْوَجْهِ فَإِلَى مَنِ الامْرُ بَعْدَكَ فَكَرَّ بِوَجْهِهِ إِلَيَّ ضَاحِكاً وَقَالَ لَيْسَ الْغَيْبَةُ حَيْثُ ظَنَنْتَ فِي هَذِهِ السَّنَةِ فَلَمَّا أُخْرِجَ بِهِ الثَّانِيَةَ إِلَى الْمُعْتَصِمِ صِرْتُ إِلَيْهِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنْتَ خَارِجٌ فَإِلَى مَنْ هَذَا الامْرُ مِنْ بَعْدِكَ فَبَكَى حَتَّى اخْضَلَّتْ لِحْيَتُهُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ عِنْدَ هَذِهِ يُخَافُ عَلَيَّ الامْرُ مِنْ بَعْدِي إِلَى ابْنِي عَلِيٍّ.

1. Ali ibn Ibrahim has narrated from his father that ’Isma‘il ibn Mihran who has said the following. “When abu Ja‘far (a.s.) left Madina for Baghdad the first time of his two journeys on his leaving I said to him, “May Allah take my souls in service for your cause, I am afraid about you in this condition. To who, after you, will belong the task (Leadership with Divine Authority)?” He turned to me laughing and said, “The disappearance, as have thought, will not take place this year. When he was about to be taken to al-Mu‘tasam (179/795 —became caliph 218/833 — 227/841), for the second time I went to him and said, “May Allah take my souls in service for your cause. You are leaving. To who, after you, will go this task Leadership with Divine Authority)?” He wept until his beard become soaked. He then turned to me and said, “This time you should be afraid about my life. The task (Leadership with Divine Authority) after me will go to my son Ali (a.s.).”

2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْخَيْرَانِيِّ عَنْ أَبِيهِ أَنَّهُ قَالَ كَانَ يَلْزَمُ بَابَ ابي جعفر (عَلَيْهِ السَّلام) لِلْخِدْمَةِ الَّتِي كَانَ وُكِّلَ بِهَا وَكَانَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى يَجِي‏ءُ فِي السَّحَرِ فِي كُلِّ لَيْلَةٍ لِيَعْرِفَ خَبَرَ عِلَّةِ ابي جعفر (عَلَيْهِ السَّلام) وَكَانَ الرَّسُولُ الَّذِي يَخْتَلِفُ بَيْنَ ابي جعفر (عَلَيْهِ السَّلام) وَبَيْنَ أَبِي إِذَا حَضَرَ قَامَ أَحْمَدُ وَخَلا بِهِ أَبِي فَخَرَجْتُ ذَاتَ لَيْلَةٍ وَقَامَ أَحْمَدُ عَنِ الْمَجْلِسِ وَخَلا أَبِي بِالرَّسُولِ وَاسْتَدَارَ أَحْمَدُ فَوَقَفَ حَيْثُ يَسْمَعُ الْكَلامَ فَقَالَ الرَّسُولُ لابِي إِنَّ مَوْلاكَ يَقْرَأُ عَلَيْكَ السَّلامَ وَيَقُولُ لَكَ إِنِّي مَاضٍ وَالامْرُ صَائِرٌ إِلَى ابْنِي عَلِيٍّ وَلَهُ عَلَيْكُمْ بَعْدِي مَا كَانَ لِي عَلَيْكُمْ بَعْدَ أَبِي ثُمَّ مَضَى الرَّسُولُ وَرَجَعَ أَحْمَدُ إِلَى مَوْضِعِهِ وَقَالَ لابِي مَا الَّذِي قَدْ قَالَ لَكَ قَالَ خَيْراً قَالَ قَدْ سَمِعْتُ مَا قَالَ فَلِمَ تَكْتُمُهُ وَأَعَادَ مَا سَمِعَ فَقَالَ لَهُ أَبِي قَدْ حَرَّمَ الله عَلَيْكَ مَا فَعَلْتَ لانَّ الله تَعَالَى يَقُولُ وَلا تَجَسَّسُوا فَاحْفَظِ الشَّهَادَةَ لَعَلَّنَا نَحْتَاجُ إِلَيْهَا يَوْماً مَا وَإِيَّاكَ أَنْ تُظْهِرَهَا إِلَى وَقْتِهَا فَلَمَّا أَصْبَحَ أَبِي كَتَبَ نُسْخَةَ الرِّسَالَةِ فِي عَشْرِ رِقَاعٍ وَخَتَمَهَا وَدَفَعَهَا إِلَى عَشْرَةٍ مِنْ وُجُوهِ الْعِصَابَةِ وَقَالَ إِنْ حَدَثَ بِي حَدَثُ الْمَوْتِ قَبْلَ أَنْ أُطَالِبَكُمْ بِهَا فَافْتَحُوهَا وَأَعْلِمُوا بِمَا فِيهَا فَلَمَّا مَضَى أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) ذَكَرَ أَبِي أَنَّهُ لَمْ يَخْرُجْ مِنْ مَنْزِلِهِ حَتَّى قَطَعَ عَلَى يَدَيْهِ نَحْوٌ مِنْ أَرْبَعِمِائَةِ إِنْسَانٍ وَاجْتَمَعَ رُؤَسَاءُ الْعِصَابَةِ عِنْدَ مُحَمَّدِ بْنِ الْفَرَجِ يَتَفَاوَضُونَ هَذَا الامْرَ فَكَتَبَ مُحَمَّدُ بْنُ الْفَرَجِ إِلَى أَبِي يُعْلِمُهُ بِاجْتِمَاعِهِمْ عِنْدَهُ وَأَنَّهُ لَوْ لا مَخَافَةُ الشُّهْرَةِ لَصَارَ مَعَهُمْ إِلَيْهِ وَيَسْأَلُهُ أَنْ يَأْتِيَهُ فَرَكِبَ أَبِي وَصَارَ إِلَيْهِ فَوَجَدَ الْقَوْمَ مُجْتَمِعِينَ عِنْدَهُ فَقَالُوا لابِي مَا تَقُولُ فِي هَذَا الامْرِ فَقَالَ أَبِي لِمَنْ عِنْدَهُ الرِّقَاعُ أَحْضِرُوا الرِّقَاعَ فَأَحْضَرُوهَا فَقَالَ لَهُمْ هَذَا مَا أُمِرْتُ بِهِ فَقَالَ بَعْضُهُمْ قَدْ كُنَّا نُحِبُّ أَنْ يَكُونَ مَعَكَ فِي هَذَا الامْرِ شَاهِدٌ آخَرُ فَقَالَ لَهُمْ قَدْ أَتَاكُمُ الله عَزَّ وَجَلَّ بِهِ هَذَا أَبُو جَعْفَرٍ الاشْعَرِيُّ يَشْهَدُ لِي بِسَمَاعِ هَذِهِ الرِّسَالَةِ وَسَأَلَهُ أَنْ يَشْهَدَ بِمَا عِنْدَهُ فَأَنْكَرَ أَحْمَدُ أَنْ يَكُونَ سَمِعَ مِنْ هَذَا شَيْئاً فَدَعَاهُ أَبِي إِلَى الْمُبَاهَلَةِ فَقَالَ لَمَّا حَقَّقَ عَلَيْهِ قَالَ قَدْ سَمِعْتُ ذَلِكَ وَهَذَا مَكْرُمَةٌ كُنْتُ أُحِبُّ أَنْ تَكُونَ لِرَجُلٍ مِنَ الْعَرَبُ لا لِرَجُلٍ مِنَ الْعَجَمِ فَلَمْ يَبْرَحِ الْقَوْمُ حَتَّى قَالُوا بِالْحَقِّ جَمِيعاً.

2. Al -Husayn ibn Muhammad has narrated from al -Khayrani who has narrated from his father the following. “My father was to watch the door of the house of abu Ja‘far (a.s.) to serve the task for which he was assigned. Ahmad ibn Muhammad ibn ‘Isa would come every day at dawn for information about the health of abu Ja‘far (a.s.). There was a messenger that would come and go between abu Ja‘far (a.s.) and my father. When he (the messenger) would come Ahmad would leave and my father would remain with him privately. One night I went out and Ahmad also left the meeting and my father remained in privacy with the messenger. Ahmad, however, wlaked around the meeting place as such that could hear the conversation. The messenger said to my father, “You master sends you greetings and says to you, “I am leaving and the task ((Leadership with Divine Authority) goes to my son, Ali (a.s.). His rights up on you after me will be as much as my rights up on you after my father.” The messenger then left and Ahmad came back to his place and said to my father, “What did he say to you?” My father said, “He said good.” Ahmad said, “I heard what he just said to you. Why do hide it?” He then stated all that he had heard. My father said to him, “Allah has made unlawful for you what you just did, because Allah, the Most High, has said, “Do not spy. .” (49 :12) However, you must bear this testimony, perhaps we my need it one day but you must not make it public until the proper time. In the morning my father wrote dawn the text of the message in ten, sealed and sent them to the leaders of the community. He said to them, “If my death may take place before I will ask you for this message you may open it to learn about it.” When abu Ja‘far (a.s.) left this world, my father has mentioned that he did not come out of his home until about four hundred people had faith expressed their faith with certainty in the abu al-Hassan, Ali ibn Muhammad (a.s.) as their Imam (Leader with Divine Authority). The leaders in the community gathered together in the house of Muhammad ibn al-Faraj consulting each other about this task (Leadership with Divine Authority). Muhammad ibn al-Faraj then wrote to my father to inform him of the gathering with him. He had said that had it not been for fear of publicity he would personally come to my father and ask him to join (them). My father rode and went to him. He found the community gathered at his place and they said to my father, “What do you say about this issue (Leadership with Divine Authority)?” My father those to whom he had sent a copy of the text of the message to bring them. They were brought and he said, “This is what I was commanded to do.” Some of them then said, “We would have loved if you would have asked another person also to bear witness and testimony to this fact.” He then said, “Allah, the Most Majestic, the Most Gracious, has, in fact, brought for you such witness. This is abu Ja‘far al-Asha‘ari can testify to my hearing this message.” He asked him to testify but Ahmad denied his hearing the message as suCh My father then asked him for a mubahala (disputing party’s asking Allah to condemn the untrue party). He has said that when the case was proved against Ahmad he then said, “Yes, I did hear the message and it is an honor. I loved that it should go to a Arab man not to a none Arab person. Up on this the people there acknowledged the truth altogether.”

In the copy of al-Safwan the above Hadith is recorded as follows:

3ـ وَفِي نُسْخَةِ الصَّفْوَانِيِّ مُحَمَّدُ بْنُ جَعْفَرٍ الْكُوفِيُّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْوَاسِطِيِّ أَنَّهُ سَمِعَ أَحْمَدَ بْنَ أَبِي خَالِدٍ مَوْلَى أَبِي جَعْفَرٍ يَحْكِي أَنَّهُ أَشْهَدَهُ عَلَى هَذِهِ الْوَصِيَّةِ الْمَنْسُوخَةِ شَهِدَ أَحْمَدُ بْنُ أَبِي خَالِدٍ مَوْلَى أَبِي جَعْفَرٍ أَنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) أَشْهَدَهُ أَنَّهُ أَوْصَى إِلَى عَلِيٍّ ابْنِهِ بِنَفْسِهِ وَأَخَوَاتِهِ وَجَعَلَ أَمْرَ مُوسَى إِذَا بَلَغَ إِلَيْهِ وَجَعَلَ عَبْدَ الله بْنَ الْمُسَاوِرِ قَائِماً عَلَى تَرِكَتِهِ مِنَ الضِّيَاعِ وَالامْوَالِ وَالنَّفَقَاتِ وَالرَّقِيقِ وَغَيْرِ ذَلِكَ إِلَى أَنْ يَبْلُغَ عَلِيُّ بْنُ مُحَمَّدٍ صَيَّرَ عَبْدُ الله بْنُ الْمُسَاوِرِ ذَلِكَ الْيَوْمَ إِلَيْهِ يَقُومُ بِأَمْرِ نَفْسِهِ وَأَخَوَاتِهِ وَيُصَيِّرُ أَمْرَ مُوسَى إِلَيْهِ يَقُومُ لِنَفْسِهِ بَعْدَهُمَا عَلَى شَرْطِ أَبِيهِمَا فِي صَدَقَاتِهِ الَّتِي تَصَدَّقَ بِهَا وَذَلِكَ يَوْمُ الاحَدِ لِثَلاثِ لَيَالٍ خَلَوْنَ مِنْ ذِي الْحِجَّةِ سَنَةَ عِشْرِينَ وَمِائَتَيْنِ وَكَتَبَ أَحْمَدُ بْنُ أَبِي خَالِدٍ شَهَادَتَهُ بِخَطِّهِ وَشَهِدَ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلام) وَهُوَ الْجَوَّانِيُّ عَلَى مِثْلِ شَهَادَةِ أَحْمَدَ بْنِ أَبِي خَالِدٍ فِي صَدْرِ هَذَا الْكِتَابِ وَكَتَبَ شَهَادَتَهُ بِيَدِهِ وَشَهِدَ نَصْرٌ الْخَادِمُ وَكَتَبَ شَهَادَتَهُ بِيَدِهِ.

3. Muhammad ibn Ja‘far al-Kufi has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Muhammad ibn al-Husayn al-Wasiti who has said the following “I heard Ahmad ibn abu Khalid, stating that he (The Imam (a.s.) had appointed him as witness to bear testimony to this documented will in the following words. “Ahmad ibn abu Khalid, the slave of abu Ja‘far, bears testimony that abu Ja‘far, Muhammad ibn Ali ibn Musa ibn Ja‘far ibn Muhammad ibn Ali ibn al-Husayn ibn Ali ibn abu Talib (a.s.) is asked to bear testimony. Testimony to the fact that he has appointed his son, Ali, the executor of his directive wills about himself and bout his sisters. He has placed the affairs of Musa in his charge when he would attain maturity. He has appointed ‘Abdallah ibn al-Musawir as the over seer to his legacy, his estate, property, expenditures and slaves etc., until Ali ibn Muhammad will reach the age of maturity. At such time ‘Abdallah ibn al-Musawir will transfer the overseeing position to him (Ali ibn Muhammad (a.s.)). He thereafter will take charge of his own affairs and sister. The management of the affairs of Musa will also be left to him. Musa will take charge of his own affairs after the two (overseers) according to the conditions set forth by the father of the two of them in the matters his charitable charities. This has been documented on Sunday 3rd dhu al-Hijja, in the year two hundred twenty. Ahmad ibn abu Khalid has transcribed his own testimony with his own hand writing. He has asked al-Hassan ibn Muhammad ibn ‘Abdallah ibn al-Hassan ibn ali ibn al-Husayn ibn Ali ibn abu Talib (a.s.). He is also known as al-Jawani has a testimony just like the testimony of Ahmad ibn abu Khalid at the beginning of this document. He als has written his testimony with his own hand and the witness to bear testimony in the document is Nasr, the servant and he has written his bearing testimony with his own hand.”