Alhassanain(p) Network for Heritage and Islamic Thought

Memorizing the Qur'an

Among the blessings of Allah on mankind is that He, Himself, has guaranteed to guard this everlasting Divine Message against any form of distortion, forgery and disfigurement, in such a way that falsehood cannot approach it from any direction.

Remarkably, the Qur'an, today, is the same text which was revealed fourteen centuries ago to the Prophet, and is free from any additions or deletions.

The religious scholars (ulama) and researchers, in the school of Ahlul-Bait, certify this great fact. We mention only what Sheikh Tabarasi (one of the prominent interpreters and great Shi'ite scholars of the sixth century A.H.) (may Allah bless him) said:

What is known among the Shi'a scholars and researchers, or what they even positively take for granted, is the rejection of the idea of any falsification."(31)

He also said:

...of such (baseless) talk about additions and deletions, in the Qur'an, is unbecoming of any interpretation. As to the additions, it is unanimously regarded to be a false assumption; and concerning deletions, a group of our people think of some alterations and deletions in the Qur'an, while the true belief of our people is to the contrary. This has been supported by (Sherif) Murtadha (may Allah bless his soul), who, extensively discoursed on it..."(32)

Sheikh al-Balaghi (may Allah glorify his status) said:

The Qur'an continues to enjoy great veneration among the Muslims, generation after generation. Everywhere you would encounter thousands of copies of the Book and thousands of those who learn it by heart. They studiously copy from one another and the Muslims recite it to one another for verification. Thousands of its copies stand as sentinels over the learners, and thousands of learners stand as sentries over the copies of the Qur'an, and thousands of them both stand as guardian over the new copies. We say thousands, while actually they are hundreds of thousands. Nay! Thousands of thousands, because no historical event received such a kind of perpetuity and unquestionable eternity as the Qur'an did, as promised by Allah, the Exalted:

Surely We have revealed the Reminder and We will most surely be its guardians.

Holy Qur'an (15:9)

Surely on Us (devolves) the collecting of it and the reciting of it.

Holy Qur'an (75:17)

Therefore, if you happen to hear dubious narratives that something of the Qur'an was distorted and some of it was lost, do not heed such talk, as scholarly researches have proved how disordered, shaky and weak their narraters are, and how contradictory they are to the Muslims..."(33)

In a chapter titled 'The Imamiya's opinion rejecting deletions in the Qur'an', Balaghi further states in his 'Tafsir'. "It is no secret that Saduq (may Allah bless him) who is known for the great care he took in what he narrated, says in his book 'Iqtiqad'. Our belief in the Qur'an, which was sent down by Allah to His Prophet, Muhammad (s.a.w.), is that it consists of all that is in between its two covers, and it is what is in circulation among the people, no more...Whoever ascribes to us that we say it was more than that, is but a liar.

Another great Shi'iti scholar, Sheikh Mufid, writes in his book 'Maqalat' that:

A group of the Imamiya say that nothing was deleted from it (the Qur'an) not even a single word, verse, chapter, but what was omitted were the notes, explanations and interpretations concerning the meanings and the truth of its revelation, which had been written by the Commander of the Faithful Ali (a.s.) on his own compilation of the Book

In 'Kashf al-Ghita fi kittab al-Qur'an', chapter eight, concerning the deletion, it is said:

No doubt that it is protected against any alteration by the Sovereign, the Almighty, as is proved by the evidence of the Qur'an and the scholars' unanimity of opinion.

Sheikh Bahauddin Amili says:

...they also differed concerning additions and deletions in it, but the truth is that the Glorious Qur'an is protected against all that, be it addition or deletion. This is proved by Allah's saying: "We surely are its guardians

Muqaddas Baghdadi, in 'Sharh al-Wafiya' says:

...the talk about deletion which is in circulation among our companions, is in contrast to the unanimous talk of non-interference in it...it is said that Sheikh Ali bin Abdul-Aali had written an exclusive book refuting the deletion theory', quoting the aforementioned speech of Saduq."(34)

The late contemporary scholar, Sheikh Muhammad Husein Aal Kashif al-Ghita', in his book 'Asl al-Shi'a wa Usuliha', says:

The Book which is (in circulation) among the Muslims is the Book which Allah had sent down to His Prophet - a miracle and challenge - and there is no deletion, distortion, nor additions in it.

Tas his is the position of the Shi'ati scholars, regarding the Qur'an now in the hands of the Muslims. It is, it was revealed to the Messenger of Allah (s.a.w.), and it will remain pure and unadulterated, as long as man remains on the face of the earth, guiding humanity towards virtue and happiness.

Certain dubious narrations which allegedly speak about deletions in the holy text, and, sometimes, claim of a Qur'an other than this, have been exploited by purposeful offenders and have obviously misled some people. These simple-minded souls cite the following narration from Imam Ja'far bin Muhammad al-Sadiq to support their misconstrued views:

...but by Allah (pointing to his chest) we have the weapon of the Messenger of Allah (s.a.w.), his sword and his armour. By Allah we have Fatima's 'Mashaf' (book), wherein are not any of the verses of Allah's Book. It is a dictation of the Messenger of Allah, written by Ali with his hand."(35)

They have misunderstood the Imam, and without going into the lexical meaning of the word Mashaf thought that he was indicating a Qur'an other than the one in circulation. It was a grave mistake on the part of these people.

However, a careful scrutiny of the narrative, will help reveal the actual meaning of the word Mashaf:

By Allah we have Fatima's 'Mashaf' (book),

By looking up the word Mashaf in Arabic lexicons, we discover what Imam al-Sadiq (a.s.) actually meant.

Raghib Isfahani says:

(Al-Sahifa means any flat thing such a s the flatness of the check, a leaf a page, or a sheet which is used for writing. Its plural is Saha'if or Suhuf as the Almighty says;

'Suhuf' of Abraham and Moses, and also...receiving pure 'Suhuf' (pages) wherein are all the correct books.

Holy Qur'an (87:19)

It is said that it means the Qur'an and that by using the plural Suhuf in which are 'Books', it is meant to say that they include more than what is in Allah's Books. Hence, a Mashaf is a collection of written Suhuf, and its plural form is Masahif.(36)

Therefore, the word Mashaf means any book and is not a special term for "the Book of Allah". It can mean any collection of Suhuf (leaves of paper or skin), and only in this context can the Qur'an also be called Mashaf because it is a collection of Suhuf.

The exclusive names for the Book of Allah are: Al-Qur'an, al-Dhikr, al-Furqan and al-Kitab(37) , as mentioned in the holy text, itself. Allah did not call it "Mashaf", but, it were the later Muslims who named it so, after having compiled it on leaves or sheets.

Thus, it is clear that the mistake arose from the linguistic use of the word during the early days of Islam, when people did not take 'Mashaf' to mean Qur'an, as it may imply in present day usage.

A closer look at Imam al-Sadiq's narration, itself, will help clarify the misconception. He says that:

In Fatima's Mashaf there are none of the verses of Allah's Book

It obviously means that it is neither the Qur'an nor any part of it. Nor is it a divine revelation, but it is a dictation of the Messenger of Allah written in Imam Ali's handwriting.

According to some scholars 'the Mashaf Fatima' was a collection of supplications and instructions which Prophet Muhammad (s.a.w.) dictated for the benefit of his beloved daughter Fatima (ass.).

Principles for Understanding the Qur'an

The Qur'an is the Book of Allah Who sent it down as a Revelation to His Prophet Muhammad (s.a.w.).

Allah protected it (the Qur'an) against any distortion, forgery and disfigurement, additions and deletions.

Praise be to Allah that all the Muslims agree with the purity and the safety of the Qur'an, but there is a scientific problem which is the problem of understanding the Qur'an and its explanation. Most of the differences in ideological, and jurisprudental opinions belong to the difference that exist in understanding and explaining the Qur'an.

In order to give a correct explanation to the Qur'an, the Imams of Ahlul-Bait (a.s.) used to follow a scholarly method in explaining the Qur'an, these are:

1. The explanation of the Qur'an by the Qur'an, that is; some Qur'anic verses explain some others.

2. The explanation of the Qur'an by true and authentic traditions and narrations. Surely the Messenger of Allah (s.a.w.) explained what was in need of explanation through his sayings and actions, like the verses of prayer, paying the poor-rate (zakat), pilgrimage and various other Qur'anic concepts and laws.

3. Explaining the verses, whose explanation does not reach us from the pure Prophetic traditions (sunnah), and were not clear, because of other verses, from the linguistic understanding of the Arabic language. Indeed Allah's Book is a clear Arabic Book; what is understood from its literal meaning is an excuse upon the Muslims.

4. The explanation depends on the reason for the revelation in explaining most of the verses of the Qur'an and this should be done within the framework of the Qur'an and the Traditions in order to give their true and real meanings.

The Prophetic Traditions (Sunnah) in the School of the Ahlul-Bait

It is narrated that the Messenger of Allah (s.a.w.) said:

May Allah prosper the person who heard my saying, memorized it, comprehended it and retold it (to others) as he had heard it, since a carrier of knowledge may not be a scholar and perhaps one may transport knowledge to a more learned one."(38)

The Prophetic tradition means the specific actions, sayings and the declarations (confirmations)* of the Prophet Muhammad (s.a.w.).

Allah, the Almighty ordered us to follow the Prophet (s.a.w.) and practise his traditions (sunnah) by saying:

...whatever the Apostle gives you accept it, and whatever he forbids you abstain (from it).

Holy Qur'an (59:7)

Certainly you have in the Apostle of Allah an excellent examplar for him who hopes in Allah and the Last Day...

Holy Qur'an (33:21)

...and If you have a dispute concerning any matter refer it to Allah and the Apostle.

Holy Qur'an (4:59)

*- Taqrir in Arabic means "confirmation". it is a declaration, approval and signature and means that the Messenger of Allah (s.a.w.), himself had a witness for the actions practised by the Muslims but, did not forbid them.

These divine instructions were strictly adhered to by the Ahlul-Bait and those who followed their radiant path and advocated sincere adherance to the Book of Allah and the Prophetic sunnah in interpretation, narration, jurisprudence, legislation and ideology and other Islamic knowledge and sciences.

Thus, the Prophetic sunnah is the second source among the sources of thought and legislation on which the Muslims depended for judgement, laws and values.

Most of the Shari'ah laws, and their concepts were not clearly detailed in the Book of Allah like the laws concerning the paying of poor-rate (zakat), prayer, wealth, holy struggle (jihad), family, and international relations and others.

Therefore, the Messenger of Allah (s.a.w.) started explaining them and clarifying their rules to the Muslims through his sayings and actions. He (s.a.ws) told the Imams of Ahlul-Bait (a.s.) to return to the Qur'an and the Prophetic traditions as two main sources for explaining Islamic laws and rules and to refuse analogy, opinion, approval and other sources upon which some jurists of Islamic sects depended in their inductions and inferences.

It is narrated that Imam al-Sadiq (a.s.) said:

Never is there anything but that is mentioned either in the Book of Allah or in the Prophetic tradition."(39)

Sama'ah asked Imam Musa bin Ja'far: "I said to him: 'Is everything found in the Book of Allah and the tradition of His Prophet (s.a.w.); or do you comment on them?' He (a.s.) replied: 'Yes, all things are found in the Book of Allah and the sunnah of His Prophet '".(40)

Narrated Imam Ali bin Musa al-Ridha (a.s.) said:

Do not accept any saying (relating them to us) which disagrees with the Qur'an; surely our sayings should agree with the Qur'an and the Prophetic traditions; we speak either quoting them from Allah or His Messenger."(41)

It is narrated that Imam Ja'far al-Sadiq (a.s.) said:

Do not accept any narrative related to us unless they agree with the Qur'an and the sunnah."(42)

Indeed the Imams of Ahlul-Bait memorized the Prophetic traditions quoting them from their fathers who quote them from the Messenger of Allah (s.a.w.) and called people to write them down from the period (of rule) of Ali and his son Hasan (a.s.) while the caliphs forbid the writing down of the sunnah and they continued so till the period of Umar bin Abdul-Aziz(43) who ordered, again, to write down the Prophetic traditions in the year of 99 A.H.(44)

Imam al-Sadiq (a.s.) said:

My narration is my father's, and my father's is my grandfather's, and my grandfather's is his father's, and his; father's is the narrative of Ali bin Abi Talib, and the narrative of Ali is the narrative of the Messenger of Allah (s.a.w.), and the narrative of the Messenger of Allah (s.a.w.), is the words of Allah. the Exalted."(45)

The Imams of Ahlul-Bait were those who comprehended and understood the sunnah of the Messenger of Allah, memorized, narrated them to others, and explained their contents to the Muslim nation.

Scholarly Methods for Proving the true Sunnah:

In order to distinguish the true narratives (sunnah) from the interpolated and false ones, the scholars of the school of Ahlul-Bait placed some scholarly and ideological bases and measures for proving true sunnah. The most prominant of them are:

1. Any hadith (the Prophet's sayings) should be checked with the Book of Allah to see whether it is correct or not. If it conforms with the Qur'an, then, it is of true hadith, but, if it contradicts the divine text, then it is a false one.

2. All hadiths mentioned in the books of hadith, disregarding the reliability of their narrators, should be checked and investigated by the scholars in order to be sure of the reliability of the narrator and his truthfulness.

3. The scholars should not accept any narration unless their narrators are described by piety and truthfulness, disregarding the sect or the group to which the narrator belonged.

Therefore, the method of the jurists of Ahlul-Bait (a.s.) is not to view a book of hadith as completely correct or as completely false.

Monotheism According to the School of Ahlul-Bait

Imam Ali (a.s.) in Nahjul-Balagha says:

The foremost in religion is the knowing of Him, the perfection of knowing Him is to believe in His Oneness, and the perfection of believing in His Oneness is to be sincere to Him."(46)

Belief in Allah, the One, and the Only, to Whom all the attributes of perfectness are ascribed and Who is above all the attributes of imperfection, is the main origin and base of the Islamic faith, thought, legislation and conduct...etc.

Therefore, the Imams of Ahlul-Bait (a.s.) gave more importance to form a pure concept of monotheism free from doubts, perversions, and disbelief of pre-Islamic ignorance and the remnants of pagan thought and strived hard towards correcting such thought by explaining the true meanings and faith of monotheism as proved by the Qur'an.

For more details, we cite some narrations of Ahlul-Bait (ass.) concerning the true meanings of monotheism and its concepts.

Imam Musa bin Ja'far (a.s.) wrote to one of his companions and said:

Verily, Allah is High, and Mighty (Sublime) and Great and far above that the reality of His attributes should be comprehensible. Assign to Him only those attributes that He ha s assigned to Himself and refrain from qualifying Allah with anything besides those attributes."(47)

Regarding the Almighty's integrity and the purity of Islamic thought from polytheism and paganism, the Ahlul-Bait (a.s.) narrated:

Whoever likens Allah with His creatures is a polytheist; surely Allah is the Almighty and High. Nothing resembles Him and nothing is like Him, and He is totally the reverse of whatever is imagined."(48)

One of the companions of Imam Ja'far bin Muhammad al-Sadiq (a.s.) asked him about the correct sect in monotheism, He (a.s.) said:

You - may Allah be merciful to you - asked me about monotheism and what that group of people believe in. Exalted is Allah, the like of whom there is naught, and He is All-Hearing and All-Seeing: Allah is above what is attributed to Him by those describers who liken Allah to His creatures, those who are slanderous to Allah. Know you - may Allah be merciful to you that in respect to monotheism, the true doctrine is what is revealed in the Qur'an about the attributes of Allah, the Almighty, the Exalted. Attributed not to Allah, the Sublime, any ideas of nihilism and similitude. Neither should His existence be negated nor should He be likened (to anything). He is Allah, the Established the Existent. Exalted is He far above what the false interpreters attribute to Him. Exceed not the Qur'an or you will go astray after the clear exposition of truth."(49)

Thus, the Imams of Ahlul-Bait (a.s.) explain that the true monotheism is the one called upon by the Qur'an which unified Allah in His Self, His attributes, His deeds and His worships.

Divine Justice

"Allah (Himself) is witness that the re is no god save Him, and (so do) the angels and the men of learning, maintaining His creation injustice. There is no god save Him, the Almighty, the Wise.

Holy Qur'an (3:17)

Justice is one of the attributes of Allah, the Exalted and its effects are discerned in all of His acts.

Its manifestation can be seen in the world of creation and in the divine legislation and law, as well.

It (Divine Justice) can be seen in the obligations which He assigns upon His servants as can be seen in the Judgement and Punishment Day, and the compensation of the sufferings resulting from them without punishment nor revenge. Thus, the Qur'an talks about Allah, the Almighty's Justice, and man's responsibility of his deeds and, also, refuses the idea of fatalism. The Almighty says:

Allah enjoins justice and kindness.

Holy Qur'an (16:90)

...and your Lord wrongs no one.

Holy Qur'an (18:49)

...for it (is only) that which it has earned, and against it (only) that which it has deserved.

Holy Qur'an (2:286)

And whoever does good an atom's weight will see it the n. And whoever does ill an atom's weight will see it then.

Holy Qur'an (99:7-8)

We have shown him the way whe ther he be grateful or disbelieving.

Holy Qur'an (76:3)

And pointed out to him the two conspicuous ways.

Holy Qur'an (90:10)

Corruption has appeared in the land and the sea on account of that which men's hands ban wrought,...

Holy Qur'an (41:30)

Different opinions, among the Muslims, appeared in explaining man's acts and their relation with Allah, the Almighty. Even some Islamic schools believe that man has no free will and no option of his own, and all his behaviour and actions are predetermined by Allah, the Almighty. Therefore, he is forced to do what he does and is not free in his acts.

Others say that man has full choice to do whatever he wills, as his will is separate from Allah's will, and that man does whatever he wills and Allah is actually incapable of stopping man from doing what he wills.

But, the Imams of Ahlul-Bait refute both of these beliefs and say: Neither Fatalism nor Self-Determination because, man, if he was forced to do what he does, he would not deserve punishment and reward and if man has full choice to do whatever he wills, Allah will not have power over all things.

Thus, the following three opinions appeared to explain man's actions:

1. Fatalism

2. Self-Determination or Free will

3. Neither Fatalism nor Self-Dertermination Muhammad bin Ajlan, one of those who lived during the period of Imam al-Sadiq (a.s.) narrated the explanation of the Imam (a.s.) regarding man's actions: He said: I asked him (the Imam):

Did Allah leave His creatures to their affairs? He said: 'Allah is more generous than to leave their affairs to them,' I asked: 'Then did He impose on them their actions? He replied: 'Allah is more just than to compel a servant to do something, then torture him for that. "'(50)

So, man is responsible for his own deeds, and therefore, deserves punishment and reward because man not only owns free will and option, but, also, Allah grants him kindness and help for guidance and salvation from error and misguidance if one chooses the path of guidance. According to the Qur'an's declaration, man is free to choose one of the ways:

And pointed out to him the two conspicuous ways." "We have shown him the way whether he be grateful or disbelieving."

Ahlul-Bait and the Perverted Groups

The opponents of Islam realized that the Imam of Ahlul-Bait (a.s.) were the very embodiment of originality and purity and acted as a refuge for Muslims in time of distress and calamities. They have a special status and respect in the self of every Muslim who loves the Messenger of Allah (s.a.w.).

History tells us that diverse, deviated groups appeared, such as; the Zindiks, Exaggerators, Mazdakis, Jews, hypocrites, and even those who are affected with pagan thoughts which came either from the Magis, or from the philosophies of India, China, and Greece, and the like have used their different destructive attempts to deviate Islam and defame its illuminated face.

Some of these deviated groups have even slipped into the ranks of the school of Ahlul-Bait and claimed attachment to them in order to defame Islam and to pollute the right cause of Ahlul-Bait and its purity; like the Exaggerators and the Mazdakis who described the Imams of Ahlul-Bait through the attributes of Divinity and pretented that Allah, the Most Glorified, had transmigrated into the bodies of the Imams of the Ahlul-Bait (a.s.) and authorized the affair of the creation to them. But, the Imams of Ahlul-Bait (a.s.) stood firmly against such destructive and deviated beliefs and disclosed them to the people; strongly repudiated, cursed, dismissed and renounced them.

Among these deviated groups were: 'The Mughira Group', the followers of Mughira bin Sa'id and 'The Kattabiyah', the followers of Abi Khattab Muhammad bin Abi Zainab al-Assadi.

Imam Ja'far al-Sadiq, son of Imam al-Baqir (a.s.), is quoted to have said:

;May Allah curse Mughira bin Sa'id as he used to tell lies against my father, may Allah make him taste the heat of burning iron, may Allah curse those who say a bout us, what we do not say ourselves, may Allah curse those who try to take us away from the servitude of Allah, Who created us, and to Him is our return and in His hand is our control."(51)

He (a.s.) also said:

;Don't accept any saying (hadith) relating them to us except that which agrees with the Qur'an and the Prophetic traditions (sunnah) unless you see an evidence of our previous sayings with it; indeed Mughira bin Sa'id, may Allah curse him, has interpolated sayings (hadiths) in the books of the companions of my father of which he (my father) did not narrate them, so, fear Allah and don't accept any saying related to us, which disagrees with the statement of Our Lord, the Exalted, and the traditions of our Prophet Muhammad (s.a.w.) - because we, if we narrate any hadith, we always say: The Almighty Allah or the Messenger ofAllah (s.a.w) said so and so."(52)

He (a.s.) further said:

;Mughira bin Sa'id was intentionally belying my father; he used to take the books of his companions, who disguised themselves to be of the companions of my father, and then, they gave them to Mughira who interpolated in them preverted beliefs of unbelief and infidelity and, then, attributed them to my father and therefore, returned them to his companions and ordered them to distribute them among the Shi'a; whenever there is any exaggeration in the books of the companions of my father, be sure that it is the act of Mughira bin Sa'id who interpolated them in his books.

Regarding the exaggeration and the interpolation of Abi Al-Khattab and his lie against the Imams of Ahlul-Bait, Imam Ali bin Musa al-Rida (a.s.) said:

;Indeed Abi Khattab used to tell lies against Abi Abdullah (Imam al-Sadiq) (a.s.), may Allah curse Abi Khattab, whereas his companions used to interpolate these sayings (hadiths) up until today in the books of Abi Abdullah (a.s.); therefore, don't accept any saying (hadith) related by them to us if they disagree with the Qur'an, because, all our sayings should agree with both the Qur'an and the Prophetic traditions."(53)

Thus, the Imams of Ahlul-Bait fought the Exaggerators and deviated groups. They called on the Muslims to hold fast to the Book of Allah (the Qur'an) and the pure Prophetic traditions so that they can differenciate between the illuminated path of Ahlul-Bait to which the followers of the school of the Imamiya Shi'a firmly adhered and the misguidance of the Exaggerators and their strayed beliefs.

The Ahlul-Bait's Method in the Political Field

Political action and thought forms a principal base among the pillars of Islam; Islam is a creed, system and legislation and its application in its social field needs a political authority, state and legitimate leadership. Therefore, this political action and thought takes, in the method of Ahlul-Bait, (a.s.) a high, important position which is based on foundations and principles; among them are:

1. The necessity of establishing an Islamic state and applying its laws.

2. The Muslim leader (Imam) is responsible for safeguarding Islamic laws, applying them and inviting others towards them. He is the political leader and guardian of the ideological line of the ummah (Islamic communities).

3. The Muslim leader (Imam) should be qualified with piety, behavioural righteousness, and be familiar with Islamic laws.

4. It is forbidden to obey or befriend the unjust ruler.

First, it is obligatory for the Muslims to advise him; if he does not respond, it becomes obligatory for the Muslims to boycott him, and if he does not respond, it becomes obligatory to depose him and revolt against him and pledge allegiance to a just ruler who acts according to the principles of the Book of Allah and the traditions of His Noble Prophet Muhammd (s.a.w.)

These are the clear facts in the practical life of Ahlul-Bait and their struggle against the tyrannical rulers; their guiding and educating the masses of the ummah; preparing them to be conscious vanguards and their support for the movements and revolutions which adopted reform and change.

Among the prominant state of refusing oppression and corruption is the state of Imam Husein bin Ali (a.s.) against the government of Yazid bin Mu'awiyah and his declaration for an armed revolution against him; the support of Imam al-Sadiq (a.s.) for the revolution of Zayid bin Ali bin Husein in the year 121 A.H. against Husham bin Abdul-Malik; and the support of Imam Musa bin Ja'far for the revolution of Husein bin Ali in Madinah in the year 169 A.H. against the Abbasid caliph al-Mahdi.

The life of Ahlul-Bait (a.s.) is a continuation of the way in which the Messenger of Allah (s.a.w.) took and, also, a confirmation for it. Imam Husein, the martyr (a.s.) narrates from his grandfather, the Prophet Muhammad (s.a.w.), that he said:

Whoever witnesses an unjust ruler considering the prohibitions of Allah, the Almighty as permissible, breaking the covenant of Allah, opposing the practices of the Apostle of Allah (s.a.w.), treating his servants sinfully and cruelly and had seen all these misdeeds, but, did not oppose him by words or actions, Allah surely will punish him as he wills..."(54)

The life of the (Ahlul-Bait) (a.s.) and their words are a correction for the deviated way and falsified line which was founded by some unjust rulers and their preachers who supported and bowed down to them.

They depended on some forged hadiths which were narrated by Muslim in his Sihah; for example, the following narration is mentioned in the above-mentioned book, in the chapter on the order for the necessity of performing prayer, collectively that the Messenger of Allah Muhammad, (s.a.w.) said:

'After me there will be rulers who would not be guided aright nor follow my traditions and among them there will appear men whose hearts look like the hearts of Satans but in the body of human beings."

He asked: I said: O, Messenger of Allah, What shall I do, if I became aware of this?

He (s.a.w.) said: 'You should listen and obey such rulers even if they beat your back or take your wealth, then you should listen and obey them '"(55)

All these forged sayings (hadiths) written by the tyrants, and their agents, forms a base for misunderstanding to the extent that some even built their political views on them. Nawawi in his explanation of Sahih Muslim said:

The jurists and the narrators of Ahlul-Sunnah say: The ruler should not be deposed because of doing corrupt, oppressive, and wronging other's rights. (Such a ruler) should not be deposed nor revolted against, but it is obligatory to advise, and frighten him with the narrations concerning that."(56)

The Imams of Ahlul-Bait (a.s.) had a special position against such unjust rulers and they stood against such deviated political lines, therefore, these rulers began to use different kinds of tactics against them. Their (Ahlul-Bait) life is filled of illuminated images of sacrifice for the sake of faith and their history is the highest examplary of struggle for the sake of truth and who spent their best days between either being killed, poisoned, pursued on the earth or being punished in the darkness of prisons.

The Ahlul-Bait's Method in Educating their Companions

Imam Ja'far al-Sadiq (a.s.) is reported to have said:

;I dislike for a man to die while there is still a habit of the Messenger of Allah (s.a.w.) which he has not yet practised"(57)

The Ahlul-Bait took great care to educate the Muslims in accordance with the Book of Allah and the traditions of the Prophet, with the objective of building sound Islamic personalities that would hold aloft the torch of guidance.

Imam Al-Baqir (a.s.) tried to efface the doubts instigated by some of his contemporaries who, had some mischievous intentions behind their effort. They used to say that it sufficed a Muslim to love the Ahlul-Bait and to regard them as leaders, and, in such a case, there was no need to keep up the other obligatory duties of what had commanded. The Imam explained that the path of the Ahlul-Bait meant putting into practice all that had been brought by the Qur'an, and shown by the Prophet (s.a.w.).

;...by Allah, we have no absolution from Allah, nor are we relatives of Allah, nor have we any argument against Allah. You cannot be nearer to Allah except through obedience. So, whoever is obedient (to Allah) will be benefitted by our friendship, and whoever is disobedient (to Him), our friendship will benefit him naught "(55)

Amru bin Sa'id bin Hilal narrates:

;I said to Abu Ja'far (a.s.): May I be your ransom, I only see you very rarely, after years. Please give me a piece of advice which I may follow.' Imam AI-Baqir replied: 'I advise you to fear Allah, to be pious and diligent. Do know that there can be no piety without diligent... "'(59)

He also advised one of his followers, named Abu Usama, and told him to convey it to his friends. Here is an extract of the said advice:

;...fear Allah and be good, and do not be bad, direct towards us every affection, and ward off from us every abomination, for we are not as they say. We have our rights in the Book of Allah, which were related to the Messenger of Allah and had been purified by Allah Our birth is so noble that anyone other than us claiming the like, is a liar.* Increase your remembrance of Allah, of death, of reciting the Qur'an and of sending blessings upon the Prophet (s.a.w.) as sending blessings on him is rewarded ten fold."(60)

*- This refers to their noble relations to the Prophet Muhammad (s.a.w.) through their mother, Fatima al-Zahra' (a.s.), the Prophet's daughter.

Imam al-Sadiq instructed one of his companions, Ismail bin Ammar, as follows:

;I advise you to fear Allah, to be pious, to be truthful, to pay your trusts, to be good to your neighbours and to be frequent in your prostration (prayers). Such were the orders of Muhammad (s.a.w.) to us."(61)

Hisham bin Salim says that he heard Imam al-Sadiq (a.s.) tell a man called Hamran this:

;Look at the one who is lower than you (in position) and do not look at the one who is higher than you, as in this way you will be more satisfied with what is your lot, and more deserving of Allah's bounty. Do know that (good) routine deeds even if few are worthier than a regular deed lacking certainty. Do know that no piety is more beneficial than avoiding the prohibitions of Allah and refraining from wronging the people. Nothing is more pleasing than a good temper. No wealth is better than being content with the little which suffices. No ignorance is more bitter than conceit."(62)

Imam Al-Sadiq (a.s.) also cites the Messenger of Allah as describing the believers:

;Whoever is displeased with his evil deed while being pleased with his good deed, is a faithful man."(63)

These are the true attributes of a good Muslim on the bases of Ahlul-Bait who strived hard to educate and establish them. This is their true method in building and educating the Muslim society and ummah. This is their true call through which they addressed the followers of the Prophet Muhammad (s.a.w.) which was to follow the Book of Allah (the Qur'an) and the traditions of the Messenger of Allah (s.a.w.) and to build life on their principles. How beautiful it is when a Muslim is guided aright through their guidance and follows their will and listens to the remembrance of them.

Chapter 4: On Imam Al-Kazim's (a.s.) Clear Appointment of Imam Al-Ridha’ (a.s.)

4-1 (The author of the book narrated) my father - may God be pleased with him - narrated that Al-Hassan ibn Abdullah ibn Muhammad ibn Isa quoted on the authority of his father, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Muhammad ibn al-Asbaq, on the

ثُمَّ قَبِلَ‏ عَلَيْهِ السَّلامُ وَلايَة الْعَهْدِ مِنَ الْمَأمُون - وَهُوَ باكٍ حَزِينٌ - عَلَى أَن لا يُوَلّيَ أَحَداً وَلا يَعْزِلَ أَحَداً، وَلايُغَيِّرَ رَسْماً وَلا سُنَّةً، وَأَنْ يَكُونَ فِي الأَمْر مُشِيراً مِنْ بَعِيدٍ، فَأَخَذَ الْمَأمُون لَهُ البِيْعَةَ عَلَى النَّاسِ، الخاصِّ مِنْهُمْ وَالعامِّ، فَكانَ مَتى‏ ماظَهَر لِلْمَأمُونِ مِنَ الرِّضا عَلَيْهِ السَّلامُ فَضْلٌ وَعِلْمٌ وَحُسْنُ تَدْبِيرٍ، حَسَدَهُ عَلَى ذلِكَ وَحَقَدَهُ عَلَيْهِ حَتّى‏ ضاقَ صَدْرُهُ مِنْهُ، فَغَدَرَ بِهِ وَقَتَلَهُ بِالسَّمِّ و مَضى‏ إِلى رِضْوانُ اللَّه تَعالى‏ وَكَرامَتِهِ.

2 - حَدَّثَني تَمِيمُ بْنُ عَبْدِاللَّه بْنِ تَمِيمٍ القُرَشِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني أَبي، عَنْ أَحْمَدَ بْنِ عَلِى الأَنْصارِي، عَنْ عَلِىِّ بْنِ مِيْثَم، عَنْ أَبيهِ قالَ: سَمِعْتُ اُمِّي تَقُولُ: سَمِعْتُ نَجْمَة اُمِّ الرِّضا عَلَيْهِ السَّلامُ تَقُول: لَمّا حَمَلْتُ بِاِبْنِي عَلِيٍّ لَمْ أَشعِرْ بِثِقْلِ الحَمْلِ، وَكُنْتُ أَسْمَعُ فِي مَنامِي تَسْبِيحاً وَتَهْلِيلاً وَتَمْجِيداً مِنْ بَطْني، فَيَفْزَعُنِي ذلِكَ وَيَهُولُنِي فَإِذا انتَبَهْتُ لَمْ أَسْمَعُ شَيْئاً، فَلَمَّا وَضَعْتُهُ وَقَعَ عَلَى الأَرْض واضِعاً يَدَيْهِ عَلَى الأَرْض، رافِعاً رَأسِهِ إِلى السَّماءِ، يُحَرِّكُ شَفْتَيْهِ كَأَنَّهُ يُتَكَلِّمُ فَدَخَلَ إِلىَّ أَبُوه مُوسَى بْنُ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ فَقالَ لي‏: هَنِيئاً لَكِ يا نَجْمَةُ كَرامَةُ رَبِّكَ فَناوَلْتُهُ إِيَّاهُ فِي خِرْقَةٍ بَيْضاءَ، فَأَذِّنَ فِي اُذُنِهِ الُيمْنى‏ وَأَقامَ اليُسْرى‏ وَدَعا بِماءِ الفُراتِ فَحَكَنَّهُ بِهِ، ثُمَّ رَدُّهُ إِلَىَّ، فَقالَ: خُذِيهِ، فَإِنَّهُ بَقِيَّةُ اللَّه تَعالى‏ فِي أَرْضِهِ.

4- بابُ نَصُّ أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ عَلَى اِبْنِهِ الرِّضا عَلِىِّ بْنِ مُوسَى بْنِ جَعْفَر عَلَيْهِمُ السَّلاَمُ بِالإِمامَة وَالوَصِيَّةِ

1 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني الحَسَنُ بْنُ عَبْدِاللَّه بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ أَبيهِ، عَنْ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَحْمَدَ بْنِ الحَسَن المِيْثَمي - وَكانَ واقِفِيّاً - قالَ: مُحَمَّدِ بْنِ إِسْــمَاعِيل بْنِ الفَضْلِ الهاشِــمي، قالَ: دَخَلْتُ عَلَى أَبي

authority of Ahmad ibn Al-Hassan al-Maysami - who was one of the Waqifites1 quoted on the authority of Muhammad ibn Isma’il ibn Al-Fadhl al-Hashemi, “I went to see Imam Musa Al-Kazim (a.s.) when he was seriously ill. I asked him: If God forbid something should happen to you, whom should we follow? He said, “Follow my son Ali (Imam al-Ridha’). His writing is my writing. He is my Testamentary Trustee, and my successor after me.

4-2 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar and Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa Al-Ash'ari, on the authority of Al-Hassan ibn Ali ibn Yaqteen, on the authority of his brother Al-Husayn, on the authority of his father Ali ibn Yaqteen, “I was with Abil Hassan2 Musa ibn Ja'far (a.s.). His son Ali (Al-Ridha’ (a.s.)) was with him. Then he said, ‘O Ali, This son of mine is the master of my children. I put my nickname on him.’ Then Hisham (who heard this from me) hit himself on the forehead and said, ‘Verily from God we are! Imam Al-Kazim (a.s.) has thus informed you of his upcoming death.’”

4-3 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Abdullah ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob and Uthman ibn Isa, on the authority of Al-Husayn ibn No’aym As-Sahhaf, “I was in Baghdad with Hisham ibn al-Hikam and Ali ibn al-Yaqteen. Ali ibn al-Yaqteen said, ‘I was (a.s.itting) in the presence of the virtuous servant Musa ibn Ja'far (a.s.). Then his son Al-Ridha’ (a.s.) entered. Then he said, ‘O Ali! This is the master of my children. I have given him my nickname3 .’ Then Hisham hit himself on the forehead and said, ‘Woe! What did you say?’ Then Ali ibn Yaqteen said, ‘I swear by God that I heard him say (what I just told you).’ Then Hisham said, ‘By God, he has informed you that the affairs are entrusted to him (Imam al-Ridha’) (after Imam Musa Al-Kazim).’”

4-4 In another tradition it is narrated that Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Al-Husayn As-Sa’dabadi quoted on the authority of Ahmad ibn Abi Abdullah al-Barqi, on the authority of his father, on the authority of

الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَقَدْ اشْتَكى‏ شَكاةً شَدِيدَةً، فَقُلْتُ لَهُ: إِنْ كانَ ما أَسْأَلُ اللَّه أَن لا يُرْيَناهُ فَإَلى‏ مَنْ ؟ قالَ: إِلى عَلِيٍّ اِبْنِي، وَكِتابُهُ كِتابي، وَهُوَ وَصِيِّي وَخَلِيفَتِي مِنْ بَعْدي.

2 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن الصَفَّار؛ وَسَعْدُ بْنُ عَبْدِ اللَّه جَمِيعاً، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الأَشْعَرِيِّ، عَنْ الحَسَن بْنِ علىِ بن يَقْطِينٍ، عَنْ أَخِيهِ الحُسَيْن، عَنْ أَبيهِ عَلِىِّ بْنِ يَقْطِينٍ قالَ: كُنْتُ عِنْدَ أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَعنْدَهُ عَليٌّ اِبْنُهُ، فَقالَ: يا عَلِيُّ هذا اِبْنِي سَيِّدُ وُلِدِي، وَقَدْ نَحَلْتُهُ كُنْيَتِي، قالَ: فَضَرَبَ هِشامِ - يَعْنِي ابْنِ سالِمٍ - يَدَهُ عَلَى جَبْهَتِهِ ! فَقالَ: إنَّا لِلَّهِ نَعى‏ وَاللَّهِ إِلَيْكَ نَفْسَهُ.

3 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن الصَفَّار، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَن بْنِ مَحْبُوب؛ وَعُثْمانَ بْنِ عِيسَى، عَنْ [ال] حُسَيْنِ بْنِ نُعَيْم الصَّحَّاف قالَ: كُنْتُ أَنَا وَهِشامُ بْنُ الحَكَمِ وَعَلِىُّ بْنُ يَقْطِينٍ بِبَغْدادَ فَقالَ عَلِىُّ بْنُ يَقْطِينٍ: كُنْتُ عِنْدَ العَبْدِ الصَّالِح مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ [جالِساً] فَدَخَلَ عَلَيْهِ ابْنُهُ الرِّضا عَلَيْهِ السَّلامُ فَقالَ: يا عَلِيُّ هذا سَيِّد وُلْدِي وَقَدْ نَحَلْتُهُ كُنْيَتِي، فَضَرَبَ هِشامٌ بِراحَتِهِ جَبْهَتَهُ ! ثُمَّ قالَ: وَيْحَكَ كَيْفَ قُلْتَ؟! فقالَ عَلِىُّ بْنُ يَقْطِينٍ: سَمِعْتُ وَاللَّه مِنْهُ [كَما قُلتُ لَكَ] فَقالَ هِشامٌ: أَخْبَرَكَ وَاللَّهِ أَنَّ الأَمْرَ فِيهِ مِنْ بَعْدِهِ.

4 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّل رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ الحُسَيْنِ السَعْدْ آبادِي، عَنْ أَحْمَدِ بْنِ أَبي عَبْدِ اللَّه البَرْقِيُّ، عَنْ أَبيهِ، عَنْ خَلَفِ بْنِ حَمَّادٍ، عَنْ داوُدَ بْنِ زُرْبِي، عَنْ عَلِىِّ بْنِ يَقْطِين، قالَ: قالَ لي‏ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ اِبْتِداءً

Dawood ibn Zorbi, on the authority of Ali ibn Yaqteen, “Musa ibn Ja'far (a.s.) told me - without me having said anything to him, ‘This is my most knowledgeable child. I have placed my nickname on him.’ He pointed to Al-Ridha’ (a.s.) with his hand.”

4-5 In another tradition we read that my father - may God be pleased with him - narrated that Al-Hassan ibn Muhammad ibn Abdullah ibn Isa quoted on the authority of his father, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Muhammad ibn al-Asbaq, on the authority of Uthman ibn al-Qasim, “Mansoor ibn Yunus bin Bozorj told me that once he went to visit Abul Hassan, that is Imam Musa ibn Ja’far (al-Kazim) (a.s.). Imam Al-Kazim (a.s.) said, ‘O Mansoor! Do you know what I have done today?’ Mansoor said, ‘No.’ Imam Al-Kazim (a.s.) said, ’I have appointed my son Ali as my Testamentary Trustee, and my successor after me.’ Then Mansoor said, ‘I then went to see Al-Ridha’ (a.s.) and congratulated him (a.s.) this. I let him know that his father had instructed me to do so.’ However, Mansoor later denied this, confiscated the property that he had4 control over, and spent it.”

4-6 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Al-Hassan ibn Musa Al-Khashshab, on the authority of Ahmad ibn Muhammad ibn Abi Nasr Al-Bezanti, on the authority of Zakaria ibn Adam, on the authority of Dawood ibn Kathir that he said to Abi Abdullah, “May I be your ransom! Who should I follow if anything should happen to you and you perish?” Imam As-Sadiq (a.s.) said, “My son Musa.” Then this happened. By God, I did not have the least bit of doubt in my mind about (the appointment of) Musa (a.s.). About thirty years passed. Then I went to see Abul Hassan Musa (al-Kazim) (a.s.) and said, “May I be your ransom! Who should I follow if anything should happen to you and you perish?” Imam Al-Kazim (a.s.) said, “My son Ali.” Dawood added, “Then this happened. By God, I did not have the least bit of doubt in my mind about (the appointment of) Ali (al-Ridha’) (a.s.).”

4-7 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Haj'jal, on the authority

مِنْهُ: هذا أَفْقَهُ وُلْدِي - وَأَشارَ بِيَدِهِ إِلى الرِّضا عَلَيْهِ السَّلامُ - وَقَدْ نَحَلْتُهُ كُنْيَتِي.

5 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ عِيسَى، عَنْ أَبيهِ، عَنْ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَبيهِ، عَنْ عُثْمانَ بْنِ القاسِم قالَ: قالَ لي مَنْصُور بْنُ يُونُسَ - بُزُرْج -: دَخَلُتُ عَلَى أَبي الحَسَن يَعْنِي مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ يَوْماً فَقالَ لي‏: يا مَنْصُور أما عَلِمْتَ ما أَحْدَثْتُ فِي يَوْمِي هذا؟ قُلتُ: لا، قالَ: قَدْ صَيَّرْتُ عَلِيّاً اِبْنِي وَصِيِّي وَالخَلَفَ مِنْ بَعْدِي، فَادْخُلْ عَلَيْهِ وَهَنِّئْهُ بِذلِكَ، وَأَعْلِمْهُ أَنِّي أَمَرْتُكَ بِهذَا، قالَ: فَدَخَلْتُ عَلَيْهِ، فَهَنَّئْتُهُ بِذلِكَ و أَعْلَمْتُهُ أَنّ أباهُ أَمَرَنِي بِذلِكَ.

ثُمَّ جَحَدَ مَنْصُورٌ فَأَخَذَ الأَمْوالَ الَّتِي كانَتْ فِي يَدِهِ وَكَسَرَها.

6 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ، عَنْ زَكَرِيَّا بْنِ آدَمَ، عَنْ داوُدِ بْنِ كَثِير قالَ: قُلْتُ لأَبِي عَبْدِاللَّه: جُعِلْتُ فَداكَ وَقَدْمَِنيَ المَوْتَ قَبْلِكَ، إِنْ كانَ كُونٌ فَإِلىْ مَنْ؟ قالَ: إِلى اِبْنِي مُوسَى، فَكانَ ذلِكَ الكَوْنُ، فَوَاللَّهِ ما شَكَكْتُ فِي [شَيْ‏ءٍ مِنْ أَمْرِ] مُوسَى‏ عَلَيْهِ السَّلامُ طَرْفَةَ عَيْنٍ قَطُّ ثُمَّ مَكَثْتُ نَحْواً مِنْ ثَلاثِينَ سَنَةً، ثُمَّ أَتَيْتُ أَبَا الحَسَن مُوسَى‏ عَلَيْهِ السَّلامُ فَقُلْتُ لَهُ: جُعِلْتُ فَداكَ إِنْ كانَ كَوْنٌ فَإِلى‏ مَنْ؟ قالَ: عَلِيٍّ اِبْنِي، قالَ: فَكانَ ذلِكَ الكَوْنُ، فَوَاللَّهِ ما شَكَكْتُ فِي عَلِيٍ‏ عَلَيْهِ السَّلامُ طَرْفَةَ عَيْنٍ قَطُّ.

7 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنِي سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدِ الحَجَّالِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنُ سِنان، عَنْ داوُدَ

of Muhammad ibn Sinan, on the authority of Dawood al-Raq'qi that he asked Abi Ibrahim Musa ibn Ja'far (a.s.), “May I be your ransom! I have become old. Then tell me who will be the Divine Leader (Imam) after you?” Dawood al-Riqqi then continued, “The Imam (a.s.) pointed at Abul Hassan Al-Ridha’ (a.s.) and said, ‘He is the possessor of authority over you after me.’”

4-8 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad Al-Haj'jal and Ahmad ibn Muhammad ibn Abi Nasr Al-Bezanti, on the authority of Abi Ali Al-Khazzaz, on the authority of Dawood Ar-Riqqi that he asked Abi Ibrahim - that is Musa Al-Kazim (a.s.), “May my father be your ransom! I have become old. I am afraid that something might happen to me, and I may not be able to visit you anymore. Can you please inform me about the Imam after you?” Then the Imam (a.s.) said, “My son, Ali.”

4-9 In another tradition it is narrated that my father narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid, Muhammad ibn Musa ibn al-Motavakil, Ahmad ibn Muhammad ibn Yahya al-Attar and Muhammad ibn Ali Majiluwayh - may God be pleased with them - quoted on the authority of Muhammad ibn Yahya al-Attar, on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash'ari, on the authority of Abdullah ibn Muhammad ash-Shami, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Ali ibn Asbat, on the authority of Al-Husayn Maula Abi Abdullah, on the authority of Abi al-Hakam, on the authority of Abdullah ibn Ibrahim Al-Ja'fari, on the authority of Yazid ibn Saleet az-Zaydi, “My travel companions and I met Abu Abdullah (Imam as-Saqiq) (a.s.) on the way to Mecca. I told him, ‘May my mother and father be your ransom! You are one of the Immaculate Imams (a.s.). There is no escape from death for anyone. Then please tell me something (the Imam who will succeed you) so that I could tell my descendants.’ The Imam (a.s.) said, ‘Yes. These are my children, and he is their master.’ The Imam (a.s.) pointed at his son, Musa (a.s.). He (a.s.) added, ‘He has knowledge, just judgement, understanding, generosity and recognition of what the people need regarding their conflicts concerning their religious affairs. He is good-tempered. He is a

الرَّقِّيِّ قالَ: قُلْتُ لأَبِي إبراهِيمَ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ: جُعِلْتُ فَداكَ قَدْ كَبُرَ سِنِّي فَحَدِّثْنِي مَنِ الإِمامُ بَعْدَكَ؟ قالَ: فَأَشارَ إِلى أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ، وَقالَ: هذا صاحِبُكُمْ مِنْ بَعْدي.

8 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الحَجَّالِ ؛ وَأَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرٍ البِزَنْطِيِّ، عَنْ أَبي عَلِيٍّ الخَزَّار، عَنْ داوُدِ الرَّقِّيِّ قالَ: قُلْتُ لأَبِي‏إِبْراهيمَ - يَعْنِي موسى الكاظِمَ‏ عَلَيْهِ السَّلامُ - فِداكَ أَبي إِنّي قَدْ كَبُرْتُ وَخِفْتُ أَنْ يَحْدُثَ بي حَدَثٌ وَلا أَلْقاكَ فَأَخبِرْنِي مِنَ الإِمامُ مِنْ بَعْدِكَ؟ فَقالَ: اِبْنِي عَلِيِ‏ عَلَيْهِ السَّلامُ.

9 - نَصٌّ آخَرُ: حَدَّثَنا أَبي؛ وَمُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد؛ وَمُحَمَّدِ بْنِ مُوسَى بْنِ المُتَوَكِّل؛ وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى العَطَّار؛ وَمُحَمَّدُ بْنِ عَلِىٍ ماجِيلوَيْه - رَضِيَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا مُحَمَّدِ بْنِ يَحْيَى العَطَّارُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الشَّامِيِّ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ عَلِىِّ بْنِ أَسْباطٍ، عَنِ الحُسَيْنِ مَوْلى‏ أَبي عَبْدِ اللَّه، عَنْ أَبي الحَكَمْ، عَنْ عَبْدِاللَّه بْنِ إِبْراهيم الجَعْفَرِيِّ، عَنْ يَزِيدَ بْنِ سَلِيطٍ الزِيْدِيِّ قالَ: لَقِينا أَبَا عبداللّهِ‏ عَلَيْهِ السَّلامُ فِي طَرِيقِ مَكَّةَ وَنَحْنُ جَماعَةٌ، فَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَاُمِّي أَنْتُمْ الأَئِمَّةُ المُطَهَّرُونَ و المَوْتُ لا يَعْرى‏ أَحَدٍ مِنْهُ، فَأَحدث إِلى‏ شَيْئاً اُلْقِيهِ إِلى‏ مَنْ يَخْلُفُنِي، فَقالَ لي‏: نَعَمْ، هؤُلاءِ وُلْدِي وَهذا سَيِّدهُمُ - وأَشارَ إِلى اِبْنِهِ مُوسَى‏ عَلَيْهِ السَّلامُ - وَفِيهِ العِلْمُ وَالحُكمْ وَالفَهْمِ وَالسَّخْاءُ وَالمَعْرِفَةُ بِما يَحْتاجُ النَّاسُ إِلَيْهِ فِيما اختَلَفُوا فِيهِ مِنْ أَمْرِ دِينِهُمْ، وَفِيهِ حُسْنُ الْخَلْقِ وَحُسْنِ الجِوارِ وَهُوَ

good neighbor. He is a gate from the gates of the Almighty the Sublime God. There is another important point about him that is even more important than all these points.’ Yazid ibn Saleet continued, ‘My father told him, ‘May my father and mother be your ransom! What is this point?’ The Imam (a.s.) said, ‘The Almighty God will deliver this nation's helper through him - their helper, their knowledge, their light, their understanding and their just judgement. He will deliver through him the best baby and the best youth. God will prevent bloodshed through him. He will settle the disputes through him. He will eliminate separation through him. He will fill the gaps through him. He will clothe the bare through him. He will feed the hungry through him. He will secure the fearful ones through him. He will send down rain because of him. He will make the servants obedient due to him. He will be the best middle-aged man. He will be the best young man. His family will be given the glad tidings (of his becoming the Imam before puberty). His words are full of wisdom. His silence is out of knowledge. He will clarify for the people issues on which they differ.’' Yazid ibn Saleet continued, ‘My father asked, ‘May my father and my mother be our ransom! Will we have a child after him?’ Then the Imam (a.s.) said, ‘Yes.’ Then he stopped talking. Then Yazid ibn Saleet said, ‘I met Abul Hassan - that is Musa ibn Ja'far (a.s.) after a while and told him, ‘May my father and my mother be our ransom! I wish that you inform me (of the one who will follow you) just as your father did.’ Then Imam Al-Kazim (a.s.) said, ‘My father (a.s.) lived at a time that was quite different from this time.’ Then Yazid ibn Saleet said, ‘God will damn whoever stops the following of the Divine Leaders at ths point!’ Then the Imam (a.s.) laughed and said, ‘O Aba Imara! I left my house. I set all my sons including Ali as my Testamentary Trustees on the surface. However, in private, I appointed him (Imam al-Ridha’) as my Testamentary Trustee. In fact, I dreamt of God's Prophet (S) and the Commander of the Faithful (a.s.) with him, along with a ring, a sword, a cane, a book and a turban. I asked what these were. The Prophet (S) said, ‘The turban is a sign of the kingdom of the Almighty God. The sword is a sign of the Honor of the Almighty God. The book is a sign of the Light of the Almighty God. The cane is a sign of the Might of the Almighty God. And the ring includes all of these.’ The Prophet (S) added, ‘The affairs will be entrusted to your son Ali.’ Yazid ibn Saleet added, ‘Then the Imam (a.s.) said, ‘O Yazid! You are entrusted with these. Do not speak to anyone about what I told you except

بابٌ من أَبْواب اللَّهِ عَزَّ وَجَلَّ وَفِيهِ اُخْرى‏ هِيَ خَيْرٌ مِنْ هذا كُلِّهِ، فَقالَ لَهُ أَبي: وَما هِيَ بِأَبِي أَنْتَ وَاُمِّي؟ قالَ: يُخْرِجُ اللَّهُ عَزَّ وَجَلَّ مِنْهُ غَوْثَ هذِهِ الاُمَّةِ وَغِياثَها وَعَلَمَها وَنُورَها وَفَهْمَها وَحُكمِها و خَيْرَ مَولُودٍ وَخَيْرَ ناشى‏ءٍ يَحْقِنُ اللَّهَ بِهِ الدِّماءَ، وَيُصْلِحُ بِهِ ذاتِ البَيْنِ، و يَلُمُّ بِهِ الشَعْثَ، وَيَشْعُبَ بِهِ الصَّدْعَ، وَيَكْسُو بِهِ العارِي، وَيُشْبِعُ بِهِ الجائِعَ، وَيُؤْمِنُ بِهِ الخائِفَ، وَيُنْزِلُ بِهِ القَطْرَ، وَيَأْتَمِرُ بِهِ العِبادُ، خَيْرُ كَهْلٍ، وَخَيْرُ ناشى‏ءٍ يُبَشَّرُ بِهِ عَشِيرَتَهُ قَبْلَ أَوانَ حُلُمِهِ، قَوْلَهُ حُكْمٌ، وَصَمْتُهُ عِلْمٌ، يُبَيِّنُ لِلنَّاسِ ما يَخْتَلِفُون فِيهِ، قالَ: فَقالَ أَبي: بِأَبِي أَنْتَ و اُمِّي فَيَكُونَ لَهُ وَلَدٌ بَعْدَهُ؟ فَقالَ: نَعَم، ثُمَّ قَطَعَ الكَلام وَقالَ يَزِيدُ: ثُمَّ لَقِيتُ أَبَا الحَسَن - يَعْنِي مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ - بَعْدُ فَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَاُمِّي إِنّي اُرِيدُ أَن تُخْبِرَنِي بِمِثْلِ ما أَخْبَرنِي بِهِ أَبُوكَ، قالَ: فَقالَ: كانَ أَبي‏ عَلَيْهِ السَّلامُ فِي زَمَنٍ لَيْسَ هذا مِثْلَهُ، قالَ يَزِيد: فَقُلْتُ: مَنْ يَرضى‏ مِنْكَ بِهذَا فَعَلَيْهِ لَعْنَةُ اللَّهِ، قالَ: فَضَحِكَ، ثُمَّ قالَ: اُخْبِرُكَ يا أَبا عُمارَة إِنّي خَرَجْتُ مِنْ مَنْزِلي فَأَوصَيْتُ فِي الظَّاهِر إِلى بَنِيِّ فَأَشْرَكْتُهُمْ مَعَ اِبْنِي عَلِيِّ، وَأَفْرَدْتُهُ بِوَصِيَّتِي فِي الباطِنَ، وَلَقَدْ رَأَيْت رَسُولَ اللَّهِ فِي المَنامِ وَأَمِيرِ الْمُؤْمِنين‏عَلَيْهِمَا السَّلاَمُ مَعَهُ وَمَعَهُ خاتَمٌ وَسَيْفٌ وَعَصاً وَكِتابٌ وَعِمامَةٌ فَقُلْتُ لَهُ: ما هذا؟ فَقالَ: أَمَّا العَمامَة فَسُلْطانُ اللَّه تَعالى‏ عَزَّ وَجَلَّ، وَأَمَّا السَّيْف فَعِزَّةُ اللَّه عَزَّ وَجَلَّ، وَأمَّا الْكِتابُ فَنُورُ اللَّه عَزَّ وَجَلَّ، و أَمَّا العَصا فَقُوَّةُ اللَّه عَزَّ وَجَلَّ، وَأَمَّا الخاتَم فَجامِعُ هذِهِ الاُمُور، ثُمَّ قالَ رَسُولَ اللَّهِ ‏ صَلَّى اللهُ عَلَيْـــهِ وَآلِهِ: و الأَمْرُ يَخْرُجُ إِلى عَلِيِّ ابْنِكَ قالَ: ثُمَّ قــالَ: يا يَزِيدُ إِنَّها وَدِيعَة

for intelligent people, or those whose hearts have been tested for faith by God, or honest ones. Do not be ungrateful for the Almighty God’s Blessings. Testify if you are ever asked to testify to this since God the Blessed the Sublime has said, ‘God doth command you to render back your Trusts to those to whom they are due….’;5 He also said, ‘…Ah! who is more unjust than those who conceal the testimony they have from God?…’6 Then Yazid ibn Saleet said, ‘By God, I will never do that.’ Then Abul Hassan (a.s.) said, ‘Then God's Prophet (S) started to enumerate his characteristics and said, ‘Your son Ali is one who looks using God's light; hears using God's understanding; speaks using God's wisdom; always acts right and never makes any mistakes; he is knowledgeable and is not ignorant; he is filled with wisdom and knowledge. But how short a period will you be with him! It will be so short that it is as if he was never with you. Thus settle your affairs upon your return from this journey. Relieve yourself of your wishes, since you will be separated from them and be with other things. Therefore, gather your children together, and have God be as a witness over them all. It suffices for God to witness.’ Then Imam Al-Kazim (a.s.) said, ‘O Yazid! I will die this year. My son Ali has the same name as Ali ibn Al-Husayn (a.s.). He has been granted the understanding of the former, and his knowledge, grandeur and honor. He is not allowed to say anything until four years after Harun. Then after the four years have passed, you may ask him any question you have. He will answer your question by the Almighty God's will.’”

4-10 In another tradition it is narrated that (the author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of al-Abbas an-Nakhkhas al-Asadi, “I asked Al-Ridha’ (a.s.), ‘Are you the possessor of authority now?’ Al-Ridha’ (a.s.) replied, ‘Yes. By God, I am the Divine Leader of the people and the genies.’”

4-11 In another tradition it is narrated that Ahmad ibn Ziyad ibn Ja'far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Khalid al-Bareqi, on the authority of Soleiman ibn Hafs al-Marwazi, “I went to see Abul Hassan Musa ibn Ja'far (a.s.). I wanted to ask about the Divine Leader (Imam) after him. He (a.s.) looked at me. Before I asked any question he (a.s.) said, ‘O Soleiman! Ali (Al-Ridha’ (a.s.)) is my son, my Testamentary Trustee and the Divine

عِنْدَكَ، فَلا تُخْبِر بِها إِلاّ عاقِلاً أَوْ عَبْداً امْتَحَنَ اللَّه قَلْبِهِ لِْلإيمان أَوْ صادِقاً، وَلا تَكْفُر نِعَمَ اللَّه تَعالى‏ وَإِن سُئِلْتَ عَنِ الشَّهادَة فَأَدَّها فَإِنَّ اللَّه تَعالى‏ يَقُولُ: «إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَماناتِ إِلى أَهْلِها» و قالَ اللَّه عَزَّ وَجَلَّ: «وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهادَةً عِنْدَهُ مِنَ اللَّه».

فَقُلْتُ: وَاللَّه ما كُنْتُ لأَفْعَلَ هذا أَبَداً، قالَ: ثُمَّ قالَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: ثُمَّ وَصَفَهُ لي رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقالَ: عَلِيٌّ ابْنِكَ الَّذِي يَنْظُرُ بِنُور اللَّه وَيَسْمَعُ بِتَفْهِيمِهِ وَيَنْطِقُ بِحِكْمَتِهِ يُصِيبُ وَلا يُخْطِى‏ءُ وَيَعْلَمُ وَلا يَجْهَلُ وَقَدْ مُلِى‏ءَ حُكْماً وَعِلْماً، وَما أَقَلَّ مَقامَكَ مَعَهُ!

إِنَّما هُوَشَي‏ءٌ كانَ لَمْ يَكُنْ فَإِذا رَجَعْتَ مِنْ سَفَرِكَ فَأَصلح أَمْرِك، وَاَفْرِغ مِمَّا أَرَدَتْ فَإِنَّكَ مُنْتَقِل عَنْهُ وَمُجاوِرٌ غَيْرَهُ، فَاجْمَع وُلْدَكَ وَأَشْهَدِ اللَّه عَلَيْهِمْ جَمِيعاً وَكَفى‏ بِاللَّه شَهِيداً ثُمَّ قالَ: يا يَزِيد! إِنّي اوخَذُ فِي هذِهِ السَّنَةِ، وَعَلِيٌّ اِبْنِي سَميُّ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ وَسَمِيُّ عَلِىِّ بْنِ الحُسَيْن‏عَلَيْهِمَا السَّلاَمُ اُعْطِيَ فَهُمْ الأَوَّلُ وَعِلْمَهُ وَنَصْرَهُ وَرُواءَهُ، وَلَيْسَ لَهُ أَنْ يُتَكَلِّمُ إِلاّ بَعْد هارُونَ بِأَرْبَعَ سِنِينَ فَإِذا مَضَتْ أَرْبَعَ سِنِينَ، فَأَسْأَلْهُ عَمَّا شِئْتَ يُجِبْكَ إِن شاءَ اللَّه تَعالى‏.

10 - نَصٌّ آخَرُ: حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِيس، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ العَبَّاس النَخَّاس الأَسَدِي قالَ: قُلْتُ لِلرِّضا عَلَيْهِ السَّلامُ: أَنْتَ صاحِبُ هذا الأَمْرِ؟ قالَ: إِي وَاللَّهِ عَلَى الإِنْس وَالجِنِّ.

11 - نَصٌّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرِ الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمِ بْنِ هاشِم، عَنْ أَبيهِ، عَنْ مُحَمَّدِ بْنِ خالِد البَرْقِيِّ، عَنْ سُلَيْمانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ قالَ: دَخَلْتُ عَلَى أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَأَنَا اُرِيدُ أَنْ أَسْأَلَهُ الحُجَّة عَلَى النَّاسِ بَعْدَهُ.

فَلَمَّا نَظَرَ إِلى‏ فَابْتَدَأَنِي وقالَ: يا سُلَيْمان إِنَّ عَلِيّاً ابْنِي وَوَصِيِّي وَالحُجَّةُ عَلَى النَّاسِ بَعْدي،

Leader (Imam) of the people after me. He is my noblest child. Then witness on his behalf to my followers and my friends who want to know about my successor if you live after me.’”

4-12 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa'd ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Sa’d ibn Zakarya ibn Adam, on the authority of Ali ibn Obaydullah al-Hashemi, “We were nearly sixty Shiites who were next to the tomb of the Prophet (S). Abu Ibrahim Musa ibn Ja'far (a.s.) came towards us. He was holding the hand of his son - Ali - in his hand. He said, ‘Do you know who I am?’ We said, ‘You are our Master and our elder.’ Then he said, ‘Tell me my name and my family.’ Then we said, ‘You are Musa ibn Ja'far ibn Muhammad (a.s.).’ Then he asked, ‘Who is this with me?’ Then we said, ‘He is Ali ibn Musa ibn Ja'far (a.s.).’ He said, ‘Then bear witness that he is my counsel in my life, and is my Testamentary Trustee after my death.’

4-13 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Abdullah ibn Marhoom, “I left Basra to go towards Medina. I met Aba Ibrahim (Imam al-Kazim) (a.s.) who was being taken to Basra. He sent someone to me and I went to him. Then Imam Al-Kazim (a.s.) gave me several books and ordered me to take them to Medina. I asked him, ‘May I be your ransom! Who should I give these books to?’ He (a.s.) replied, ’Give them to my son Ali (Al-Ridha’ (a.s.)). He is my Testamentary Trustee and in charge of my affairs. He is my best son.’”

4-14 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Muhammad ibn Al-Husayn ibn Abi Al-Khattab, on the authority of Muhammad ibn Al-Fozayl, on the authority of Abdullah ibn Al-Harith whose mother is a descendant of Ja'far ibn Abi Talib, “Abu Ibrahim (al-Kazim) (a.s.) sent someone after us, gathered us together and asked us, ‘Do you know why I have gathered you together?’ We replied, ‘No.’ Imam

وَهُوَ أَفْضَلُ وُلْدِي، فَإِنْ بَقِيتَ بَعْدِي فَاَشْهَد لَهُ بِذلِكَ عِنْدَ شِيعَتِي وَأَهْل وِلايَتِي المُسْتَخْبِرِينَ عَنْ خَلِيفَتِي من بَعْدي.

12 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدِ بْنِ الحَجَّالِ قالَ: حَدَّثَنا سَعْدُ بْنُ زَكَرِيَّا بْنِ آدَمِ، عَنْ عَلِىِّ بْنِ عُبِيْدِاللَّهِ الهاشِمي قالَ: كُنَّا عِنْدَ القَبْرِ نَحْوَسِتِّينَ رَجُلاً مِنَّا وَمِنْ مُوالِينا، إِذْ أَقْبَلَ أَبُو إِبْراهيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ و يَدُ عَلِيَّ ابْنِهِ‏ عَلَيْهِ السَّلامُ فِي يَدِهِ، فَقالَ أَتَدْرُونَ مَنْ أَنَا؟ قُلْنا: أَنْتَ سَيِّدَنا وَكَبِيرنا. فَقالَ: سَمُّوني وَاَنْسِبُونِي، فَقُلْنا أَنْتَ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّد، فَقالَ: مَنْ هذا الَّذِي مَعِي؟ قُلْنا هُوَعَلِىِّ بْنِ مُوسَى بْنِ‏جَعْفَرٍ عَلَيْهِمُ السَّلاَمُ، قالَ: فَاشْهَدُوا أَنَّهُ وَكِيلي فِي حَياتِي وَوَصِيِّي بَعْد مَوْتِي.

13 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني سَعْدُ بْنُ عَبْدِ اللَّهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ قالَ: خَرَجْتُ مِنَ البَصْرَةِ اُرِيدُ المَدِينَةَ، فَلَمَّا صِرْتُ في بَعْض الطَرِيقِ لَقِيتُ أَبَا إِبْراهِيمَ‏ عَلَيْهِ السَّلامُ وَهُوَ يُذْهَبُ بِهِ إِلى البَصْرَةِ فَأَرْسَلَ إِلَىَّ، فَدَخَلْتُ عَلَيْهِ، فَدَفَعَ إِلَىَّ كُتُباً وَأَمَرَنِي أَن اُوصِلَها إِلَى الْمَدِينَةِ، فَقُلْتُ: إلى‏ مَنْ أَدْفَعُها جُعِلْتُ فِداكَ؟ قالَ: إِلَى ابْنِي عَلِيِّ، فَإِنَّهُ وَصِيِّي وَالقَيِّمُ بِأَمْرِي وَخَيْرُ بَنِيِّ.

14 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ الصَفَّارُ، عَنْ مُحَمَّدِ بْنِ الحُسَيْنِ بْنِ أَبي الخَطَّاب، عَنْ مُحَمَّدِ بْنِ الفُضَيْلِ، عَنْ عَبْدِ اللَّه بْنِ الحارِثِ - وَاُمُّهُ مِنْ وُلْدِ جَعْفَرِ بْنِ أَبي طالِب - قالَ: بَعَثَ إِلَيْنا أَبُوإِبْراهِيم‏ عَلَيْهِ السَّــلامُ فَـجَمَعَنا، ثُـمَّ قــالَ: أَتَـدْرُونَ لِمَ جَـمَعْتُكُمْ قُلْنا: لا، قالَ: اشْهَدُوا أَنَّ عَلِيّاً

Al-Kazim (a.s.) said, ‘Bear witness that this - my son Ali is my Testamentary Trustee. He (a.s.) is in charge of all my affairs. He (a.s.) is my successor. Whoever has lent me something can take it back from him. Whoever has been given a promise by me should ask him to fulfill that promise. Whoever has to visit me in person can come to see me with a note from him.’”

4-15 In another tradition it is narrated that Al-Mudhaffar ibn Ja'far Al-Alavi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Mas’ood al-Ayyashi quoted on the authority of his father, on the authority of Yusuf ibn As-Sakht, on the authority of Ali ibn Qasim al-Uraydhi, on the authority of his father, on the authority of Safwan ibn Yahya, on the authority of Haydar ibn Ayyoub that Muhammad ibn Yazid al-Hashemi said, “The Shiites will accept Ali ibn Musa Al-Ridha’ (a.s.) to be their Divine Leader now.”' Haydar ibn Ayyoub said, “How come?” He said, “Abul Hassan Musa ibn Ja'far (a.s.) called them in and appointed him as his Testamentary Trustee.”

4-16 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ali ibn al-Hakam, on the authority of Haydar ibn Ayyoub, “We were in a place known as Qaba in Medina where Muhammad ibn Zayd ibn Ali lived. Muhammad came later than usual. We asked him, ‘May we be your ransom! What kept you from coming on time?’ He said, ‘Abu Ibrahim (a.s.) invited seventeen men from the descendants of Ali (a.s.) and (the Blessed Lady) Fatima (a.s.). He had us bear witness that his son Ali is his Testamentary Trustee and deputy in his lifetime and after his death and that he accepts Ali's decrees against him or in favor of him.’ Muhammad ibn Zayd continued, ‘O Haydar (ibn Ayyoub)! By God, today he appointed him as the Imam. The Shiites will follow him from today. Haydar said, ‘What are you saying? God will keep him alive.’ Muhammad (ibn Zayd) said, ‘O Haydar (ibn Ayyoub)! Once he (a.s.) appointed his son (Ali) as his Testamentary Trustee, he has established Ali (a.s.) as the Imam.’ Ali ibn al-Hakam said, ‘Haydar (ibn Ayyoub) passed away while he was still in doubt.’

4-17 In another tradition it is narrated that Muhammad ibn Ali Majiluwayh -may God be pleased with him- quoted on the authority of his

ابْنِي هذا، وَصِيِّي وَالقَيِّمُ بِأَمْرِي وَخَلِيفَتِي مِنْ بَعْدي، مَنْ كانَ لَهُ عِنْدِي دَيْنٌ فَلْيَأْخُذْهُ مِنِ ابْنِي هذا، وَمَنْ كانَتْ لَهُ عِنْدِي عِدَةٌ فَلْيَسْتَنْجِزْها مِنْهُ، وَمَنْ لَمْ يَكُنْ لَهُ بُدٌ مِنْ لِقائِي فَلا يَلْقِنِي إلاَّ بِكِتابِهِ.

15 - نَصٌّ آخَرُ: حَدَّثَنا المُظَفَّرُ بْنُ جَعْفَر العَلَوِيُّ السَمَرْقَنْدِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ العَيَّاشِيُّ، عَنْ أَبيهِ قالَ: حَدَّثَنا يُوسُفُ بْنُ السَّخْتِ، عَنْ عَلِىِّ بْنِ القاسِمِ العُرَيْضِيِّ، عَنْ أَبيهِ، عَنْ صَفْوانَ بْنِ يَحْيَى، عَنْ حَيْدَرِ بْنِ أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ يَزِيد الهاشِميِّ أَنَّهُ قالَ: ألآنَ يَتَّخِذُ الشِّيعَةُ عَلِيَّ بْنَ مُوسَى‏عَلَيْهِمَا السَّلاَمُ إِماماً، قُلْتُ: وَكَيْفَ ذلِكَ؟ قالَ: دَعاهُ أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ فَأَوصى‏ إِلَيْهِ.

16 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ قالَ: حَدَّثَنا أَحْمَدُ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَلِىِّ بْنِ الحَكَمِ، عَنْ حَيْدَرِ بْنِ أَيُّوبَ قالَ: كُنَّا بِالْمَدِينَةِ فِي مَوْضِع يُعْرَفُ بِالقُبْا، فِيهِ مُحَمَّدُ بْنِ زِيْدِ بْنِ عَلِيٍّ، فَجاءَ بَعْدَ الوَقْتِ الَّذِي كانَ يَجِيئُنا فِيهِ، فَقُلْنا لَهُ: جَعَلْنَا اللَّهُ فَداكَ ما حَبَسَكَ قال: دَعانا أَبُو إِبْراهِيمَ‏ عَلَيْهِ السَّلامُ الْيَوْمَ سَبْعَةَ عَشَر رَجُلاً مِنْ وُلْدِ عَلِيٍّ وَفاطِمَةَعَلَيْهِمَا السَّلاَمُ، فَأَشْهَدَنا لِعَلِيِّ ابْنِهِ بِالْوَصِيَّةِ وَالوِكالَةِ فِي حَياتِهِ وَبَعْد مَوْتِه وَأَنَّ أَمْرَهُ جائِزٌ عَلَيْهِ وَلَهُ، ثُمَّ قالَ مُحَمَّدِ بْنِ زَيْدٍ وَاللَّهِ يا حَيْدَرُ لَقَدْ عَقَدَ لَهُ الإِمامَةَ اليَوْمَ و لَيَقُولَنَّ الشِّيعَةُ بِهِ مِنْ بَعْدِهِ، قالَ حَيْدَرِ: قُلْتُ: بَلْ يُبْقيهِ اللَّهُ، وَأَيُّ شَي‏ءٍ هذا؟ قالَ: يا حَيْدَرُ إِذا أوْصى‏ إِلَيْهِ فَقَدْ عَقَدَ لَهُ الإِمامَة. قالَ عَلِىِّ بْنِ الحَكَمُ ماتَ حَيْدَرٌ وَهُوَ شاكٌ.

17 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ عَلِى ماجِيلوَيْه ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَمِّي مُحَمَّدُ

uncle Muhammad ibn Abil Qasim, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Khalaf, on the authority of Yunus ibn Abdul Rahman, on the authority of Asad ibn Abi al-A'la, on the authority of Abdul Rahman ibn al-Hajjaj that, “Abul Hassan Musa ibn Ja'far (a.s.) appointed his son Ali (a.s.) as his Testamentary Trustee. He wrote him a note and had sixty of the noble men of Medina sign it as witnesses.”

4-18 In another tradition it is narrated that Ahmad ibn Zayad ibn Ja'far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Isma'il ibn Mar'rar and Salih ibn As-Sindi, on the authority of Yunus ibn Abdul Rahman, on the authority of Husayn ibn Bashir, “Abul Hassan Musa ibn Ja'far (a.s.) appointed his son Ali (Al-Ridha’) (a.s.) just as God's Prophet (S) appointed Ali (a.s.) on the day of Ghadir Khom. He (a.s.) said, ‘O people of Medina! This is my Testamentary Trustee after me.’’ Or said, ‘O people of the mosque! This is my Testamentary Trustee after me.’”

4-19 In another tradition it is narrated that Muhammad ibn Musa ibn al-Motavakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Khazzaz, “We went towards Mecca with Ali ibn Abi Hamza. He was carrying some goods and property. I asked him, ‘What is all of this?’ He said, ‘They belong to the good servant (Imam al-Kazim). He has ordered me to take them to his son Ali (a.s.) since he has appointed him as his Testamentary Trustee.’”

The author of this book (a.s.heikh Sadooq) said, “Ali ibn Hamza denied this after the death of Imam Musa ibn Ja'far (a.s.) and did not turn these goods and property over to Imam Al-Ridha’ (a.s.).”

4-20 In another tradition it is narrated that Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Yunus ibn Abdurrahman, on the authority of Safwan ibn Yahya, on the authority of Ayyoub al-Khazzaz, on the authority of Salama ibn Mohrez that he told Abi Abdillah (a.s.), “A man from the Ejelites asked, ‘How much longer do you hope this old man will live? He will die in a couple of years and you will have no one to place your hopes in.” Abu Abdillah (a.s.)

بْنِ أَبي القاسِم، عَنْ مُحَمَّدِ بْنِ عَلِىٍّ الكُوفِيّ، عَنْ مُحَمَّدِ بْنِ خَلَفٍ، عَنْ يُونُسَ بْنِ عَبْدُ الرَّحْمنِ، عَنْ أَسَد بْنِ أَبي العَلاءِ، عَنْ عَبْد الصَّمَدِ بْنِ بَشِير وَخَلَفِ بْنِ حَمّادٍ، عَنْ عَبْدُ الرَّحْمن بْنِ الحَجَّاجِ قالَ: أَوْصى‏ أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ إِلى ابْنِهِ عَلِيٍ‏ عَلَيْهِ السَّلامُ، وَكَتَبَ لَهُ كِتاباً أَشْهَدَ فِيهِ سِتِّينَ رَجُلاً مِنْ وُجُوه أَهْلِ المَدِينَةِ.

18 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلىُّ بْنُ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرّار وَصالِح بْنِ السَّنْدِيِّ، عَنْ يُونُسَ بْنِ عَبْدِالرَّحْمنِ، عَنْ حُسَيْن بْنِ بَشِيرٍ قالَ: أَقامَ لَنا أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ اِبْنَهُ عَلِيّاً عَلَيْهِ السَّلامُ كَما أَقامَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّلامُ يَوْمَ غَدِيرِ خُمٍّ فَقالَ: يا أَهْل المَدِينَة - أَوْ قالَ: يا أَهْل الْمَسْجِد - هذا وَصِيِّي من بَعْدِي.

19 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّل‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَن بْنِ عَلِىٍّ الخَزَّارِ قالَ: خَرَجْنا إِلى مَكَّةَ وَمَعَنا عَلِىُّ بْنُ أَبي حَمْزَةَ وَمَعَهُ مالٌ وَمَتاعٌ، فَقُلْنا: ما هذا؟ قالَ: هذا لِلْعَبْدِ الصَّالِح‏ عَلَيْهِ السَّلامُ أَمَرَنِي أَنْ أَحْمِلَهُ إِلى عَلِيِّ ابْنِهِ‏ عَلَيْهِ السَّلامُ وَقَدْ أَوْصى‏ إِلَيْهِ.

قالَ مُصَنِّفُ هذا الْكِتاب: اِنَّ عَلِىَّ بْنِ أَبِي حَمْزَةَ أَنْكَرَ ذلِكَ بَعْدَ وَفاةِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ، وَحَبَسَ المالَ عَنِ الرِّضا عَلَيْهِ السَّلامُ.

20 - نَصٌّ آخَرُ: حَدَّثَنا عَلِىُّ بْنِ عَبْدِ اللَّهِ الوَرَّاقُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبِيْدٍ، عَنْ يُونُسَ بْنِ عَبْدُ الرَّحْمنِ، عَنْ صَفْوانَ بْنِ يَحْيَى، عَنْ أَبي أَيُّوب الخَزَّارِ، عَنْ سَلَمَةِ بْنِ مُحْرِزٍ قالَ: قُلْتُ لأَبِي عَبْدِ اللَّهِ‏ عَلَيْهِ السَّلامُ: إِنَّ رَجُلاً مِنَ العِجْلِيّةِ قالَ لي‏: كَمْ عَسى‏ أَنْ يَبْقى‏ لَكُمْ هذا الشَّيْخُ، إِنَّما هُوَ[لِ] سَنَةٍ أَوْ سَنَتَيْنِ حَتّى‏ يَهْلِكَ، ثُمَّ تَصِيرُونَ لَيْسَ لَكُمْ أَحَـدٌ تَنْظُرُونَ إِلَيْهِ فَقـالَ عَبْدِ اللَّه‏ عَلَيْهِ السَّلامُ: أَلا قُلْتَ لَهُ:

asked, “Why didn’t you tell him that it is this Musa ibn Ja'far (a.s.) who has become a man? We have bought him a slave-wife who is legitimate for him. Soon you will see that God willing he will have a highly-intelligent son.”

4-21 In another tradition it is narrated that Al-Mudhaffar ibn Ja'far Al-Mudhaffar Al-Alawi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Masoud quoted on the authority of his father, on the authority of Yusuf ibn As-Sakht, on the authority of Ali ibn al-Qasim, on the authority of his father, on the authority of Ja'far ibn Khalaf, on the authority of Isma'il ibn al-Khattab, “Abul Hassan (a.s.) often praised his son Ali (a.s.), and expressed his nobilities and virtues in a manner in which he never praised others. It was as if he wanted to attract their attention to him.”

4-22 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted Muhammad ibn Isa ibn Obayd, on the authority of Yunus ibn Abdir-Rahman, on the authority of Ja'far ibn Khalaf that he had heard Abul Hassan Musa ibn Ja'far (a.s.) say, “One who can see his son that he will leave behind as a memory before he dies is prosperous. God has shown me the son that I will leave behind by giving him to me.” Abul Hassan Musa ibn Ja'far (a.s.) was pointing at him - that is Al-Ridha’ (a.s.).

4-23 In another tradition from Muhammad ibn Al-Hassan ibn Ahmad ibn al-valid - may God be pleased with him - it is narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah Muhammad al-Hajjal, Ahmad ibn Abi Nasr al-Bezanti, Muhammad ibn Sinan, Ali ibn Sinan, and Ali, on the authority of al-Hakam, on the authority of Al-Husayn ibn al-Mukhtar who said, “These sheets came to us from Abi Ibrahim Musa (a.s.) while he was in prison in which it was written, “My successor is my oldest son.”

4-24 In another tradition we read that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdillah, on the authority of Muhammad ibn Isa bin Obayd, on the authority of Yunus ibn Abdurrahman, on the authority of Al-Husayn ibn al-Mokhtar, “When Abul Hassan (Imam Al-Kazim) (a.s.) passed by Basra, we received letters from him (a.s.) in which it was written, ‘My successor

هذا مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ قَدْ أَدْرَكَ ما يُدْرِكُ الرِّجال وَقَدْ اشْتَرَينا لَهُ جارِيَةً تُباحُ لَهُ فَكَأَنَّكَ بِهِ إِنْ شاءَ اللَّه وَقَدْ وُلِدَ لَهُ فَقِيهٌ خَلَفٌ.

21 - نَصٌّ آخَرُ: حَدَّثَنا المُظَفَّرُ بْنِ جَعْفَرِ بْنِ المُظَفَّرِ العَلَوِيُّ السَمَرْقَنْدِيُ‏ رَضِىَ اللهُ عَنْهُ قال: حَدَّثَني جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ، عَنْ أَبيهِ، عَنْ يُوسُفَ بْنِ السَّخْتِ، عَنْ عَلِىِّ بْنِ القاسِم، عَنْ أَبيهِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، عَنْ إِسْمَاعِيلَ بْنِ الخَطَّابِ، قالَ: كانَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ يَبْتَدِءُ بِالثَّناءِ عَلَى ابْنِهِ عَلِيِ‏ عَلَيْهِ السَّلامُ وَيُطْرِيهِ وَيَذْكُرُ مِنْ فَضْلِهُ وَبِرِّهِ ما لا يَذْكُرُ من غَيْرِهِ، كَأَنَّهُ يُرِيدُ أَن يَدُلَّ عَلَيْهِ.

22 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، قالَ: سَمِعْتُ أَبَا الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ يَقُولُ: سَعِدُ امْرُءٌ لَمْ يَمُتْ حَتّى‏ يُرى مِنْهُ خَلَفٌ، وَقَدْ أَرانِيَ اللَّهُ مِن ابْنِي هذا خَلَفاً - وَأَشارَ إِلَيْهِ - يَعْنِي الرِّضا عَلَيْهِ السَّلامُ-.

23 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّار، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى‏، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ؛ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ؛ وَمُحَمَّدِ بْنِ سَنانٍ؛ وَعَلِىِّ بْنِ الحَكَمِ، عَنِ الحُسَيْنِ بْنِ الُمخْتار، خَرَجَتْ إِلَيْنا أَلْواحٌ مِنْ أَبي إِبْراهيمَ مُوسَى‏ عَلَيْهِ السَّلامُ وَهُوَ فِي الحَبْسِ، فَإِذا فِيها مَكْتُوبٌ: عَهْدِي إِلى أَكْبَر وُلْدِي.

24 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبِيْدٍ، عَنْ يُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنِ الحُسَيْنِ بْنِ الُمخْتارِ قالَ: لَمّا مَرَّ بِنا أَبُوالحَسَن‏ عَلَيْهِ السَّلامُ بِالْبَصْرَةِ خَرَجَت إِلَيْنا مِنْهُ أَلْواحٌ مَكْتُوب فِيها بِالعَرْضِ عَهْدِي إِلى

is my oldest son (Ali ibn Musa Al-Ridha’ (a.s.)).’”

4-25 In another tradition from (The author of the book narrated) my father - may God be pleased with him - it is narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority Ziyad ibn Marwan al-Qandi, “I went to see Abi Ibrahim (a.s.). His son Ali was with him. He told me, ‘O Ziyad! This is his writing that is (just as effective as) my writing. His words are my words. His messenger is my messenger. And whatever he says, (the truth) is in what he says.’”

The author of this book (a.s.heikh Sadooq) said, “In fact, Ziyad ibn Marwan al-Qandi narrated this tradition. But he later denied it after Musa (a.s.) passed away. He became one of the Vaqafites7 and confiscated whatever he had that belonged to Musa ibn Ja’far (a.s.).

4-26 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Sa'eed ibn Abil Jahm, on the authority of Nasr ibn Qaboos that he told Abi Ibrahim Musa ibn Ja'far (a.s.), “I asked your father (a.s.) ‘Who is going to be your successor?’ Your father (a.s.) informed me that you were his successor. When Abu Abdillah (a.s.) passed away each group of people went on different ways. But my friends and I believed in you. Then please inform me about whom your successor will be.” Musa ibn Ja’far (a.s.) said, “My son Ali.”

4-27 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Nasr ibn Qaboos that Abul Hassan (Imam al-Kazim) (a.s.) told him, “My son Ali (Al-Ridha’ (a.s.)) is my oldest son. He is the most obedient of them to me. He studies the books of AL-JAFR and AL-JAME’A along with me. No one can look at these two books except for the Prophet and his Testamentary Trustees.”

4-28 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdillah quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of his father, on the authority of Abdullah ibn

أَكْبَرِ وُلْدِي».

25 - نَصُّ آخَرُ: حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ زِيادِ بْنِ مَرْوان القَنْدِيِّ قالَ: دَخَلْتُ عَلَى أَبي إِبْراهيمَ‏ عَلَيْهِ السَّلامُ وَعنْدَهُ عَلِيٌّ ابْنُهُ، فَقالَ لي‏: يا زِيادُ هذا كِتابُهُ كِتابي، وَكَلامُهُ كَلامِي، وَرَسُولُهُ رَسُولِي، وَما قالَ فَالْقَوْلُ قَوْلُهُ.

قالَ مُصَنِّفُ هذَا الْكِتاب: إِنَّ زِيادِ بْنِ مَرْوان القَنْدِيِّ رَوى‏ هذا الْحَدِيثِ ثُمَّ أَنْكَرَه بَعْد مُضِيِّ مُوسَى‏ عَلَيْهِ السَّلامُ وَقالَ بِالْوَقْفِ، وَحَبَسَ ما كانَ عنْدَهُ مِنْ مالِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ.

26 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ، قالَ: حَدَّثَنا سَعِيدُ بْنِ أَبي الجَهْمِ، عَنْ نَصْرِ بْنِ قابوس قالَ: قُلْتُ لأَبِي إِبْراهِيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ: إِنّي سَأَلْتُ أَباكَ‏ عَلَيْهِ السَّلامُ مَنِ الَّذِي يَكُونُ بَعْدَكَ؟ فَأَخبَرَنِي أَنَّكَ أَنْتَ هُوَ، فَلَمَّا تُوُفِّي أَبُو عَبْدِاللَّه‏ عَلَيْهِ السَّلامُ ذَهَبَ النَّاسِ يَمِيناً وَشِمالاً، وَقُلْتُ أَنَا وَأَصْحابِي بِكَ، فَأَخْبِرْنِي مِنَ الَّذِي يَكُونُ بَعْدَكَ؟ قالَ: اِبْنِي عَلِيٌ‏ عَلَيْهِ السَّلامُ.

27 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّابِ، عَنْ نَصْرِ بْنِ قابُوسَ قالَ: قالَ لي‏ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: عَلِيٌّ ابْنِي أَكْبَرُ وُلْدِي وَأسْمَعُهُمْ لِقَوْلِي وَأَطْوَعُهُمْ لأَمْرِي يَنْظُرُ مَعِي فِي كِتابي الجَفْرِ وَالجامِعَة وَلَيْسَ يَنْظُرُ فِيهِ إِلاّ نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ.

28 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ أَبي عَبْدِ اللَّهِ البَرْقِيِّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدُ الرَّحْمـنِ، عَنِ المَفْضَّل بْنِ عُمَرَ قـالَ:

Abdurrahman, on the authority of Mufaz'zal ibn Umar, “I went to see Abil Hassan Musa ibn Ja'far (a.s.) and he was holding his son Ali (a.s.) in his arms. He kissed him, sucked his tongue, put him on his back, hugged him and said, May my father and mother be your ransom! How good-scented you are! How pure a nature! How clear are your nobilities!” Mufadhdhal said, “May I be your ransom! There is a feeling of love in my heart for this child that I have for no one else but you.” The Imam (a.s.) said, “O Mufadhdhal! He is to me as I was to my father (a.s.), ‘Offspring, one of the other. And God heareth and knoweth all things.’” Mufadhdhal asked, “Is he in charge of the affairs after you?” The Imam (a.s.) said, “Yes. Whoever obeys him will make progress. Whoever disobeys him is an infidel.”

4-29 In another tradition it is narrated that Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Sinan, “One day about a year before they took Abil Hassan Al-Kazim (a.s.) to Iraq, I went to see him. His son Ali Al-Ridha’ (a.s.) was in front of him (a.s.). Imam Al-Kazim (a.s.) said, ‘O Muhammad (ibn Sinan)!’ I said, ’Yes.’ He said, ‘There will be a problem this year. Try not to get upset.’ Then he (a.s.) became silent. He hit the ground with his hand. Then the Imam (a.s.) looked at me and recited the Quranic verse ‘but God will leave to stray, those who do wrong. God doeth what He willeth.’8 Muhammad (ibn Sinan) said, ‘May I be your ransom! What is the matter?’ He (a.s.) said, ‘Whoever oppresses this son of mine, does not honor his rights and denies his Divine Leadership after me is like those who oppressed Ali ibn Abi-Talib (a.s.), did not honor his rights and denied his Divine Leadership after the Prophet Muhammad (S).’ Then Muhammad (ibn Sinan) realized that the Imam (a.s.) was informing him about his upcoming death, and the appointment of his son. Muhammad (ibn Sinan) said, ‘[I swear by God that if God extends my life, I will honor his right and accept his Divine Leadership and] I will bear witness that he will be the Almighty God’s witness for the creatures after you, and the inviter to His Religion.’ The Imam (a.s.) said, ‘O Muhammad (ibn Sinan)! God will extend your life, and you will invite the people to accept his Divine Leadership, and the Divine Leadership of the Imam that will come after him.’ Muhammad (ibn Sinan) said, ‘O May I be your ransom! Who is it?’ He (a.s.) said, ‘His son Muhammad.9 ’ Muhammad (ibn Sinan) said, ‘I accept.’ He (a.s.) said, ‘Yes. I had found you to be this

دَخَلْتُ عَلَى أَبي الحَسَنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ وَعَلِيٌ‏ عَلَيْهِ السَّلامُ ابْنِهِ فِي حِجْرِه وَهُوَ يُقَبِّلُهُ وَيَمُصُّ لِسانَهُ وَيَضَعُهُ عَلَى عاتِقِهِ وَيَضُمُّهُ إِلَيْهِ، وَيَقُولُ بِأَبِي أَنْتَ وَاُمِّي ما أَطْيَبَ رِيحَكَ وَأَطْهَرَ خَلْقَكَ وَأَبْيَنَ فَضْلَكَ؟ ! قُلْتُ: جُعِلْتُ فَداكَ لَقَدْ وَقَعَ في قَلْبِي لِهذَا الغُلام مِنَ المَوَدَّةِ ما لَمْ يَقَعْ لأَحَدٍ إِلاَّ لَكَ، فَقالَ لي: يا مُفَضَّل هُوَمِنِّي بِمَنْزِلَتِي مِنْ أَبِي‏ عَلَيْهِ السَّلامُ «ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ» قالَ: قُلْتُ: هُوَصاحِبُ هذا الأَمْرِ مِنْ بَعْدِكَ؟ قالَ: نَعَمْ، مَنْ أَطاعَهُ رَشَدَ وَمن عَصاهُ كَفَرَ.

29 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنِ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنِ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ أَبيهِ، عَنْ مُحَمَّدِ بْنِ سَنانٍ قالَ: دَخَلْتُ عَلَى أَبي الحَسَن‏ عَلَيْهِ السَّلامُ قَبْلَ أَن يُحْمَلَ إِلى العَراقِ بِسَنَّةٍ وَعَلِيٌّ ابْنِهِ‏ عَلَيْهِ السَّلامُ بَيْنَ يَدَيْهِ، فَقالَ لي: يا مُحَمَّدُ! فَقُلْتُ: لَبَّيْكَ، قالَ: إِنَّهُ سَيَكُونُ فِي هذِهِ السَّنَّةِ حَرَكَةٌ فَلا تَجْزَعْ مِنْها، ثُمَّ أَطْرَقَ وَنَكَتَ بِيَدِهِ فِي الأَرْضِ، وَرَفَعَ رَأْسَهُ إِلَىَّ وَهُوَ يَقُولُ: «وَيُضِلُّ اللَّهُ الظَّالِمِين وَيَفْعَلُ اللَّه ما يَشاءَ» قُلْتُ: وَما ذاكَ جُعِلْتُ فِداكَ؟ قالَ: مَنْ ظَلَمَ ابْنِي هذا حَقُّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدي، كانَ كَمَنْ ظَلَمَ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ حَقَّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَعَلِمْتُ أَنَّهُ قَدْ نَعى‏ إِلَىَّ نَفْسَهِ، وَدَلَّ عَلَى ابْنِهِ، فَقُلْتُ: [وَاللَّهِ لَئِنْ مَدَّ اللَّهُ فِي عُمْرِي لَاُسَلِّمَنَّ إِلَيْهِ حَقَّهُ، و لَاُقِرَّنِّ لَهُ بِالإِمامَة وَ] أَشْهَدُ أَنَّهُ مِنْ بَعْدِكَ حُجَّةُ اللَّهِ تَعالى‏ عَلَى خَلْقِهِ وَالدَّاعِي إِلى دِينِهِ، فقالَ لِي‏: يا مُحَمَّد يَمُدُّ اللَّهُ فِي عُمْرِكَ وَتَدْعُو إِلى إِمامَتِهِ وَإِمامَةِ مَنْ يَقُومُ مَقامَهُ مِنْ بَعْدِهِ فَقُلْتُ: مَنْ ذاكَ جُعِلْتُ فِداكَ؟ قالَ: مُحَمَّدٌ ابْنُهُ، قـالَ: قُـلْتُ: فَالرِّضـا وَالتَّسْـلِيمُ، قـالَ: نَعَمْ، كَذلِكَ وَجَدْتُكَ في كِتاب أَمِيرَ الْمُؤْمِنينَ ‏عليه

way in the Commander of the Faithful’s (a.s.) book. Among our followers you are brighter than lightening in the darkness of night.’ The Imam (a.s.) then added, ‘O Muhammad (ibn Sinan)! Indeed Mufadhdhal has been my companion, and a source of my comfort. You are going to be their10 companion (Imam Al-Ridha’’s (a.s.) and Imam Al-Jawad’s (a.s.) companion) and their source of comfort. It is forbidden for the Fire to ever touch you.’”

Notes

1. A sect comprised of those who believe that the Divine Leadership of the Immaculate Imams ended at the Imamate of Imam Musa Al-Kazim (a.s.) and do not recognize the Divine Leadership of the Imams who came after him.

2. Abil Hassan, Abal Hassan and Abul Hassan are all the same name but pronounced differently.

3. Both are called Abal Hassan

4. Which belonged to Imam Musa Al-Kazim (a.s.)

5. Qur'an, 4:58

6. Qur'an, 2:140

7. The Waqifites are those who believe that Divine Leadership stopped at the Imamate of Imam Musa Al-Kazim (a.s.) and do not recognize the Divine Leadership of the Imams who came after him.

8. Qur'an, 14:27

9. The ninth Imam Muhammad ibn Ali ibn Musa (a.s.) - Imam Al-Jawad

10. The eighth and the ninth Imams

Chapter 4: On Imam Al-Kazim's (a.s.) Clear Appointment of Imam Al-Ridha’ (a.s.)

4-1 (The author of the book narrated) my father - may God be pleased with him - narrated that Al-Hassan ibn Abdullah ibn Muhammad ibn Isa quoted on the authority of his father, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Muhammad ibn al-Asbaq, on the

ثُمَّ قَبِلَ‏ عَلَيْهِ السَّلامُ وَلايَة الْعَهْدِ مِنَ الْمَأمُون - وَهُوَ باكٍ حَزِينٌ - عَلَى أَن لا يُوَلّيَ أَحَداً وَلا يَعْزِلَ أَحَداً، وَلايُغَيِّرَ رَسْماً وَلا سُنَّةً، وَأَنْ يَكُونَ فِي الأَمْر مُشِيراً مِنْ بَعِيدٍ، فَأَخَذَ الْمَأمُون لَهُ البِيْعَةَ عَلَى النَّاسِ، الخاصِّ مِنْهُمْ وَالعامِّ، فَكانَ مَتى‏ ماظَهَر لِلْمَأمُونِ مِنَ الرِّضا عَلَيْهِ السَّلامُ فَضْلٌ وَعِلْمٌ وَحُسْنُ تَدْبِيرٍ، حَسَدَهُ عَلَى ذلِكَ وَحَقَدَهُ عَلَيْهِ حَتّى‏ ضاقَ صَدْرُهُ مِنْهُ، فَغَدَرَ بِهِ وَقَتَلَهُ بِالسَّمِّ و مَضى‏ إِلى رِضْوانُ اللَّه تَعالى‏ وَكَرامَتِهِ.

2 - حَدَّثَني تَمِيمُ بْنُ عَبْدِاللَّه بْنِ تَمِيمٍ القُرَشِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني أَبي، عَنْ أَحْمَدَ بْنِ عَلِى الأَنْصارِي، عَنْ عَلِىِّ بْنِ مِيْثَم، عَنْ أَبيهِ قالَ: سَمِعْتُ اُمِّي تَقُولُ: سَمِعْتُ نَجْمَة اُمِّ الرِّضا عَلَيْهِ السَّلامُ تَقُول: لَمّا حَمَلْتُ بِاِبْنِي عَلِيٍّ لَمْ أَشعِرْ بِثِقْلِ الحَمْلِ، وَكُنْتُ أَسْمَعُ فِي مَنامِي تَسْبِيحاً وَتَهْلِيلاً وَتَمْجِيداً مِنْ بَطْني، فَيَفْزَعُنِي ذلِكَ وَيَهُولُنِي فَإِذا انتَبَهْتُ لَمْ أَسْمَعُ شَيْئاً، فَلَمَّا وَضَعْتُهُ وَقَعَ عَلَى الأَرْض واضِعاً يَدَيْهِ عَلَى الأَرْض، رافِعاً رَأسِهِ إِلى السَّماءِ، يُحَرِّكُ شَفْتَيْهِ كَأَنَّهُ يُتَكَلِّمُ فَدَخَلَ إِلىَّ أَبُوه مُوسَى بْنُ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ فَقالَ لي‏: هَنِيئاً لَكِ يا نَجْمَةُ كَرامَةُ رَبِّكَ فَناوَلْتُهُ إِيَّاهُ فِي خِرْقَةٍ بَيْضاءَ، فَأَذِّنَ فِي اُذُنِهِ الُيمْنى‏ وَأَقامَ اليُسْرى‏ وَدَعا بِماءِ الفُراتِ فَحَكَنَّهُ بِهِ، ثُمَّ رَدُّهُ إِلَىَّ، فَقالَ: خُذِيهِ، فَإِنَّهُ بَقِيَّةُ اللَّه تَعالى‏ فِي أَرْضِهِ.

4- بابُ نَصُّ أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ عَلَى اِبْنِهِ الرِّضا عَلِىِّ بْنِ مُوسَى بْنِ جَعْفَر عَلَيْهِمُ السَّلاَمُ بِالإِمامَة وَالوَصِيَّةِ

1 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني الحَسَنُ بْنُ عَبْدِاللَّه بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ أَبيهِ، عَنْ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَحْمَدَ بْنِ الحَسَن المِيْثَمي - وَكانَ واقِفِيّاً - قالَ: مُحَمَّدِ بْنِ إِسْــمَاعِيل بْنِ الفَضْلِ الهاشِــمي، قالَ: دَخَلْتُ عَلَى أَبي

authority of Ahmad ibn Al-Hassan al-Maysami - who was one of the Waqifites1 quoted on the authority of Muhammad ibn Isma’il ibn Al-Fadhl al-Hashemi, “I went to see Imam Musa Al-Kazim (a.s.) when he was seriously ill. I asked him: If God forbid something should happen to you, whom should we follow? He said, “Follow my son Ali (Imam al-Ridha’). His writing is my writing. He is my Testamentary Trustee, and my successor after me.

4-2 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar and Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa Al-Ash'ari, on the authority of Al-Hassan ibn Ali ibn Yaqteen, on the authority of his brother Al-Husayn, on the authority of his father Ali ibn Yaqteen, “I was with Abil Hassan2 Musa ibn Ja'far (a.s.). His son Ali (Al-Ridha’ (a.s.)) was with him. Then he said, ‘O Ali, This son of mine is the master of my children. I put my nickname on him.’ Then Hisham (who heard this from me) hit himself on the forehead and said, ‘Verily from God we are! Imam Al-Kazim (a.s.) has thus informed you of his upcoming death.’”

4-3 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Abdullah ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob and Uthman ibn Isa, on the authority of Al-Husayn ibn No’aym As-Sahhaf, “I was in Baghdad with Hisham ibn al-Hikam and Ali ibn al-Yaqteen. Ali ibn al-Yaqteen said, ‘I was (a.s.itting) in the presence of the virtuous servant Musa ibn Ja'far (a.s.). Then his son Al-Ridha’ (a.s.) entered. Then he said, ‘O Ali! This is the master of my children. I have given him my nickname3 .’ Then Hisham hit himself on the forehead and said, ‘Woe! What did you say?’ Then Ali ibn Yaqteen said, ‘I swear by God that I heard him say (what I just told you).’ Then Hisham said, ‘By God, he has informed you that the affairs are entrusted to him (Imam al-Ridha’) (after Imam Musa Al-Kazim).’”

4-4 In another tradition it is narrated that Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Al-Husayn As-Sa’dabadi quoted on the authority of Ahmad ibn Abi Abdullah al-Barqi, on the authority of his father, on the authority of

الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَقَدْ اشْتَكى‏ شَكاةً شَدِيدَةً، فَقُلْتُ لَهُ: إِنْ كانَ ما أَسْأَلُ اللَّه أَن لا يُرْيَناهُ فَإَلى‏ مَنْ ؟ قالَ: إِلى عَلِيٍّ اِبْنِي، وَكِتابُهُ كِتابي، وَهُوَ وَصِيِّي وَخَلِيفَتِي مِنْ بَعْدي.

2 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن الصَفَّار؛ وَسَعْدُ بْنُ عَبْدِ اللَّه جَمِيعاً، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الأَشْعَرِيِّ، عَنْ الحَسَن بْنِ علىِ بن يَقْطِينٍ، عَنْ أَخِيهِ الحُسَيْن، عَنْ أَبيهِ عَلِىِّ بْنِ يَقْطِينٍ قالَ: كُنْتُ عِنْدَ أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَعنْدَهُ عَليٌّ اِبْنُهُ، فَقالَ: يا عَلِيُّ هذا اِبْنِي سَيِّدُ وُلِدِي، وَقَدْ نَحَلْتُهُ كُنْيَتِي، قالَ: فَضَرَبَ هِشامِ - يَعْنِي ابْنِ سالِمٍ - يَدَهُ عَلَى جَبْهَتِهِ ! فَقالَ: إنَّا لِلَّهِ نَعى‏ وَاللَّهِ إِلَيْكَ نَفْسَهُ.

3 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن الصَفَّار، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَن بْنِ مَحْبُوب؛ وَعُثْمانَ بْنِ عِيسَى، عَنْ [ال] حُسَيْنِ بْنِ نُعَيْم الصَّحَّاف قالَ: كُنْتُ أَنَا وَهِشامُ بْنُ الحَكَمِ وَعَلِىُّ بْنُ يَقْطِينٍ بِبَغْدادَ فَقالَ عَلِىُّ بْنُ يَقْطِينٍ: كُنْتُ عِنْدَ العَبْدِ الصَّالِح مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ [جالِساً] فَدَخَلَ عَلَيْهِ ابْنُهُ الرِّضا عَلَيْهِ السَّلامُ فَقالَ: يا عَلِيُّ هذا سَيِّد وُلْدِي وَقَدْ نَحَلْتُهُ كُنْيَتِي، فَضَرَبَ هِشامٌ بِراحَتِهِ جَبْهَتَهُ ! ثُمَّ قالَ: وَيْحَكَ كَيْفَ قُلْتَ؟! فقالَ عَلِىُّ بْنُ يَقْطِينٍ: سَمِعْتُ وَاللَّه مِنْهُ [كَما قُلتُ لَكَ] فَقالَ هِشامٌ: أَخْبَرَكَ وَاللَّهِ أَنَّ الأَمْرَ فِيهِ مِنْ بَعْدِهِ.

4 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّل رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ الحُسَيْنِ السَعْدْ آبادِي، عَنْ أَحْمَدِ بْنِ أَبي عَبْدِ اللَّه البَرْقِيُّ، عَنْ أَبيهِ، عَنْ خَلَفِ بْنِ حَمَّادٍ، عَنْ داوُدَ بْنِ زُرْبِي، عَنْ عَلِىِّ بْنِ يَقْطِين، قالَ: قالَ لي‏ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ اِبْتِداءً

Dawood ibn Zorbi, on the authority of Ali ibn Yaqteen, “Musa ibn Ja'far (a.s.) told me - without me having said anything to him, ‘This is my most knowledgeable child. I have placed my nickname on him.’ He pointed to Al-Ridha’ (a.s.) with his hand.”

4-5 In another tradition we read that my father - may God be pleased with him - narrated that Al-Hassan ibn Muhammad ibn Abdullah ibn Isa quoted on the authority of his father, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Muhammad ibn al-Asbaq, on the authority of Uthman ibn al-Qasim, “Mansoor ibn Yunus bin Bozorj told me that once he went to visit Abul Hassan, that is Imam Musa ibn Ja’far (al-Kazim) (a.s.). Imam Al-Kazim (a.s.) said, ‘O Mansoor! Do you know what I have done today?’ Mansoor said, ‘No.’ Imam Al-Kazim (a.s.) said, ’I have appointed my son Ali as my Testamentary Trustee, and my successor after me.’ Then Mansoor said, ‘I then went to see Al-Ridha’ (a.s.) and congratulated him (a.s.) this. I let him know that his father had instructed me to do so.’ However, Mansoor later denied this, confiscated the property that he had4 control over, and spent it.”

4-6 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Al-Hassan ibn Musa Al-Khashshab, on the authority of Ahmad ibn Muhammad ibn Abi Nasr Al-Bezanti, on the authority of Zakaria ibn Adam, on the authority of Dawood ibn Kathir that he said to Abi Abdullah, “May I be your ransom! Who should I follow if anything should happen to you and you perish?” Imam As-Sadiq (a.s.) said, “My son Musa.” Then this happened. By God, I did not have the least bit of doubt in my mind about (the appointment of) Musa (a.s.). About thirty years passed. Then I went to see Abul Hassan Musa (al-Kazim) (a.s.) and said, “May I be your ransom! Who should I follow if anything should happen to you and you perish?” Imam Al-Kazim (a.s.) said, “My son Ali.” Dawood added, “Then this happened. By God, I did not have the least bit of doubt in my mind about (the appointment of) Ali (al-Ridha’) (a.s.).”

4-7 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Haj'jal, on the authority

مِنْهُ: هذا أَفْقَهُ وُلْدِي - وَأَشارَ بِيَدِهِ إِلى الرِّضا عَلَيْهِ السَّلامُ - وَقَدْ نَحَلْتُهُ كُنْيَتِي.

5 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ عِيسَى، عَنْ أَبيهِ، عَنْ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَبيهِ، عَنْ عُثْمانَ بْنِ القاسِم قالَ: قالَ لي مَنْصُور بْنُ يُونُسَ - بُزُرْج -: دَخَلُتُ عَلَى أَبي الحَسَن يَعْنِي مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ يَوْماً فَقالَ لي‏: يا مَنْصُور أما عَلِمْتَ ما أَحْدَثْتُ فِي يَوْمِي هذا؟ قُلتُ: لا، قالَ: قَدْ صَيَّرْتُ عَلِيّاً اِبْنِي وَصِيِّي وَالخَلَفَ مِنْ بَعْدِي، فَادْخُلْ عَلَيْهِ وَهَنِّئْهُ بِذلِكَ، وَأَعْلِمْهُ أَنِّي أَمَرْتُكَ بِهذَا، قالَ: فَدَخَلْتُ عَلَيْهِ، فَهَنَّئْتُهُ بِذلِكَ و أَعْلَمْتُهُ أَنّ أباهُ أَمَرَنِي بِذلِكَ.

ثُمَّ جَحَدَ مَنْصُورٌ فَأَخَذَ الأَمْوالَ الَّتِي كانَتْ فِي يَدِهِ وَكَسَرَها.

6 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ، عَنْ زَكَرِيَّا بْنِ آدَمَ، عَنْ داوُدِ بْنِ كَثِير قالَ: قُلْتُ لأَبِي عَبْدِاللَّه: جُعِلْتُ فَداكَ وَقَدْمَِنيَ المَوْتَ قَبْلِكَ، إِنْ كانَ كُونٌ فَإِلىْ مَنْ؟ قالَ: إِلى اِبْنِي مُوسَى، فَكانَ ذلِكَ الكَوْنُ، فَوَاللَّهِ ما شَكَكْتُ فِي [شَيْ‏ءٍ مِنْ أَمْرِ] مُوسَى‏ عَلَيْهِ السَّلامُ طَرْفَةَ عَيْنٍ قَطُّ ثُمَّ مَكَثْتُ نَحْواً مِنْ ثَلاثِينَ سَنَةً، ثُمَّ أَتَيْتُ أَبَا الحَسَن مُوسَى‏ عَلَيْهِ السَّلامُ فَقُلْتُ لَهُ: جُعِلْتُ فَداكَ إِنْ كانَ كَوْنٌ فَإِلى‏ مَنْ؟ قالَ: عَلِيٍّ اِبْنِي، قالَ: فَكانَ ذلِكَ الكَوْنُ، فَوَاللَّهِ ما شَكَكْتُ فِي عَلِيٍ‏ عَلَيْهِ السَّلامُ طَرْفَةَ عَيْنٍ قَطُّ.

7 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنِي سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدِ الحَجَّالِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنُ سِنان، عَنْ داوُدَ

of Muhammad ibn Sinan, on the authority of Dawood al-Raq'qi that he asked Abi Ibrahim Musa ibn Ja'far (a.s.), “May I be your ransom! I have become old. Then tell me who will be the Divine Leader (Imam) after you?” Dawood al-Riqqi then continued, “The Imam (a.s.) pointed at Abul Hassan Al-Ridha’ (a.s.) and said, ‘He is the possessor of authority over you after me.’”

4-8 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad Al-Haj'jal and Ahmad ibn Muhammad ibn Abi Nasr Al-Bezanti, on the authority of Abi Ali Al-Khazzaz, on the authority of Dawood Ar-Riqqi that he asked Abi Ibrahim - that is Musa Al-Kazim (a.s.), “May my father be your ransom! I have become old. I am afraid that something might happen to me, and I may not be able to visit you anymore. Can you please inform me about the Imam after you?” Then the Imam (a.s.) said, “My son, Ali.”

4-9 In another tradition it is narrated that my father narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid, Muhammad ibn Musa ibn al-Motavakil, Ahmad ibn Muhammad ibn Yahya al-Attar and Muhammad ibn Ali Majiluwayh - may God be pleased with them - quoted on the authority of Muhammad ibn Yahya al-Attar, on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash'ari, on the authority of Abdullah ibn Muhammad ash-Shami, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Ali ibn Asbat, on the authority of Al-Husayn Maula Abi Abdullah, on the authority of Abi al-Hakam, on the authority of Abdullah ibn Ibrahim Al-Ja'fari, on the authority of Yazid ibn Saleet az-Zaydi, “My travel companions and I met Abu Abdullah (Imam as-Saqiq) (a.s.) on the way to Mecca. I told him, ‘May my mother and father be your ransom! You are one of the Immaculate Imams (a.s.). There is no escape from death for anyone. Then please tell me something (the Imam who will succeed you) so that I could tell my descendants.’ The Imam (a.s.) said, ‘Yes. These are my children, and he is their master.’ The Imam (a.s.) pointed at his son, Musa (a.s.). He (a.s.) added, ‘He has knowledge, just judgement, understanding, generosity and recognition of what the people need regarding their conflicts concerning their religious affairs. He is good-tempered. He is a

الرَّقِّيِّ قالَ: قُلْتُ لأَبِي إبراهِيمَ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ: جُعِلْتُ فَداكَ قَدْ كَبُرَ سِنِّي فَحَدِّثْنِي مَنِ الإِمامُ بَعْدَكَ؟ قالَ: فَأَشارَ إِلى أَبي الحَسَن الرِّضا عَلَيْهِ السَّلامُ، وَقالَ: هذا صاحِبُكُمْ مِنْ بَعْدي.

8 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الحَجَّالِ ؛ وَأَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرٍ البِزَنْطِيِّ، عَنْ أَبي عَلِيٍّ الخَزَّار، عَنْ داوُدِ الرَّقِّيِّ قالَ: قُلْتُ لأَبِي‏إِبْراهيمَ - يَعْنِي موسى الكاظِمَ‏ عَلَيْهِ السَّلامُ - فِداكَ أَبي إِنّي قَدْ كَبُرْتُ وَخِفْتُ أَنْ يَحْدُثَ بي حَدَثٌ وَلا أَلْقاكَ فَأَخبِرْنِي مِنَ الإِمامُ مِنْ بَعْدِكَ؟ فَقالَ: اِبْنِي عَلِيِ‏ عَلَيْهِ السَّلامُ.

9 - نَصٌّ آخَرُ: حَدَّثَنا أَبي؛ وَمُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد؛ وَمُحَمَّدِ بْنِ مُوسَى بْنِ المُتَوَكِّل؛ وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى العَطَّار؛ وَمُحَمَّدُ بْنِ عَلِىٍ ماجِيلوَيْه - رَضِيَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا مُحَمَّدِ بْنِ يَحْيَى العَطَّارُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الشَّامِيِّ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ عَلِىِّ بْنِ أَسْباطٍ، عَنِ الحُسَيْنِ مَوْلى‏ أَبي عَبْدِ اللَّه، عَنْ أَبي الحَكَمْ، عَنْ عَبْدِاللَّه بْنِ إِبْراهيم الجَعْفَرِيِّ، عَنْ يَزِيدَ بْنِ سَلِيطٍ الزِيْدِيِّ قالَ: لَقِينا أَبَا عبداللّهِ‏ عَلَيْهِ السَّلامُ فِي طَرِيقِ مَكَّةَ وَنَحْنُ جَماعَةٌ، فَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَاُمِّي أَنْتُمْ الأَئِمَّةُ المُطَهَّرُونَ و المَوْتُ لا يَعْرى‏ أَحَدٍ مِنْهُ، فَأَحدث إِلى‏ شَيْئاً اُلْقِيهِ إِلى‏ مَنْ يَخْلُفُنِي، فَقالَ لي‏: نَعَمْ، هؤُلاءِ وُلْدِي وَهذا سَيِّدهُمُ - وأَشارَ إِلى اِبْنِهِ مُوسَى‏ عَلَيْهِ السَّلامُ - وَفِيهِ العِلْمُ وَالحُكمْ وَالفَهْمِ وَالسَّخْاءُ وَالمَعْرِفَةُ بِما يَحْتاجُ النَّاسُ إِلَيْهِ فِيما اختَلَفُوا فِيهِ مِنْ أَمْرِ دِينِهُمْ، وَفِيهِ حُسْنُ الْخَلْقِ وَحُسْنِ الجِوارِ وَهُوَ

good neighbor. He is a gate from the gates of the Almighty the Sublime God. There is another important point about him that is even more important than all these points.’ Yazid ibn Saleet continued, ‘My father told him, ‘May my father and mother be your ransom! What is this point?’ The Imam (a.s.) said, ‘The Almighty God will deliver this nation's helper through him - their helper, their knowledge, their light, their understanding and their just judgement. He will deliver through him the best baby and the best youth. God will prevent bloodshed through him. He will settle the disputes through him. He will eliminate separation through him. He will fill the gaps through him. He will clothe the bare through him. He will feed the hungry through him. He will secure the fearful ones through him. He will send down rain because of him. He will make the servants obedient due to him. He will be the best middle-aged man. He will be the best young man. His family will be given the glad tidings (of his becoming the Imam before puberty). His words are full of wisdom. His silence is out of knowledge. He will clarify for the people issues on which they differ.’' Yazid ibn Saleet continued, ‘My father asked, ‘May my father and my mother be our ransom! Will we have a child after him?’ Then the Imam (a.s.) said, ‘Yes.’ Then he stopped talking. Then Yazid ibn Saleet said, ‘I met Abul Hassan - that is Musa ibn Ja'far (a.s.) after a while and told him, ‘May my father and my mother be our ransom! I wish that you inform me (of the one who will follow you) just as your father did.’ Then Imam Al-Kazim (a.s.) said, ‘My father (a.s.) lived at a time that was quite different from this time.’ Then Yazid ibn Saleet said, ‘God will damn whoever stops the following of the Divine Leaders at ths point!’ Then the Imam (a.s.) laughed and said, ‘O Aba Imara! I left my house. I set all my sons including Ali as my Testamentary Trustees on the surface. However, in private, I appointed him (Imam al-Ridha’) as my Testamentary Trustee. In fact, I dreamt of God's Prophet (S) and the Commander of the Faithful (a.s.) with him, along with a ring, a sword, a cane, a book and a turban. I asked what these were. The Prophet (S) said, ‘The turban is a sign of the kingdom of the Almighty God. The sword is a sign of the Honor of the Almighty God. The book is a sign of the Light of the Almighty God. The cane is a sign of the Might of the Almighty God. And the ring includes all of these.’ The Prophet (S) added, ‘The affairs will be entrusted to your son Ali.’ Yazid ibn Saleet added, ‘Then the Imam (a.s.) said, ‘O Yazid! You are entrusted with these. Do not speak to anyone about what I told you except

بابٌ من أَبْواب اللَّهِ عَزَّ وَجَلَّ وَفِيهِ اُخْرى‏ هِيَ خَيْرٌ مِنْ هذا كُلِّهِ، فَقالَ لَهُ أَبي: وَما هِيَ بِأَبِي أَنْتَ وَاُمِّي؟ قالَ: يُخْرِجُ اللَّهُ عَزَّ وَجَلَّ مِنْهُ غَوْثَ هذِهِ الاُمَّةِ وَغِياثَها وَعَلَمَها وَنُورَها وَفَهْمَها وَحُكمِها و خَيْرَ مَولُودٍ وَخَيْرَ ناشى‏ءٍ يَحْقِنُ اللَّهَ بِهِ الدِّماءَ، وَيُصْلِحُ بِهِ ذاتِ البَيْنِ، و يَلُمُّ بِهِ الشَعْثَ، وَيَشْعُبَ بِهِ الصَّدْعَ، وَيَكْسُو بِهِ العارِي، وَيُشْبِعُ بِهِ الجائِعَ، وَيُؤْمِنُ بِهِ الخائِفَ، وَيُنْزِلُ بِهِ القَطْرَ، وَيَأْتَمِرُ بِهِ العِبادُ، خَيْرُ كَهْلٍ، وَخَيْرُ ناشى‏ءٍ يُبَشَّرُ بِهِ عَشِيرَتَهُ قَبْلَ أَوانَ حُلُمِهِ، قَوْلَهُ حُكْمٌ، وَصَمْتُهُ عِلْمٌ، يُبَيِّنُ لِلنَّاسِ ما يَخْتَلِفُون فِيهِ، قالَ: فَقالَ أَبي: بِأَبِي أَنْتَ و اُمِّي فَيَكُونَ لَهُ وَلَدٌ بَعْدَهُ؟ فَقالَ: نَعَم، ثُمَّ قَطَعَ الكَلام وَقالَ يَزِيدُ: ثُمَّ لَقِيتُ أَبَا الحَسَن - يَعْنِي مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ - بَعْدُ فَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَاُمِّي إِنّي اُرِيدُ أَن تُخْبِرَنِي بِمِثْلِ ما أَخْبَرنِي بِهِ أَبُوكَ، قالَ: فَقالَ: كانَ أَبي‏ عَلَيْهِ السَّلامُ فِي زَمَنٍ لَيْسَ هذا مِثْلَهُ، قالَ يَزِيد: فَقُلْتُ: مَنْ يَرضى‏ مِنْكَ بِهذَا فَعَلَيْهِ لَعْنَةُ اللَّهِ، قالَ: فَضَحِكَ، ثُمَّ قالَ: اُخْبِرُكَ يا أَبا عُمارَة إِنّي خَرَجْتُ مِنْ مَنْزِلي فَأَوصَيْتُ فِي الظَّاهِر إِلى بَنِيِّ فَأَشْرَكْتُهُمْ مَعَ اِبْنِي عَلِيِّ، وَأَفْرَدْتُهُ بِوَصِيَّتِي فِي الباطِنَ، وَلَقَدْ رَأَيْت رَسُولَ اللَّهِ فِي المَنامِ وَأَمِيرِ الْمُؤْمِنين‏عَلَيْهِمَا السَّلاَمُ مَعَهُ وَمَعَهُ خاتَمٌ وَسَيْفٌ وَعَصاً وَكِتابٌ وَعِمامَةٌ فَقُلْتُ لَهُ: ما هذا؟ فَقالَ: أَمَّا العَمامَة فَسُلْطانُ اللَّه تَعالى‏ عَزَّ وَجَلَّ، وَأَمَّا السَّيْف فَعِزَّةُ اللَّه عَزَّ وَجَلَّ، وَأمَّا الْكِتابُ فَنُورُ اللَّه عَزَّ وَجَلَّ، و أَمَّا العَصا فَقُوَّةُ اللَّه عَزَّ وَجَلَّ، وَأَمَّا الخاتَم فَجامِعُ هذِهِ الاُمُور، ثُمَّ قالَ رَسُولَ اللَّهِ ‏ صَلَّى اللهُ عَلَيْـــهِ وَآلِهِ: و الأَمْرُ يَخْرُجُ إِلى عَلِيِّ ابْنِكَ قالَ: ثُمَّ قــالَ: يا يَزِيدُ إِنَّها وَدِيعَة

for intelligent people, or those whose hearts have been tested for faith by God, or honest ones. Do not be ungrateful for the Almighty God’s Blessings. Testify if you are ever asked to testify to this since God the Blessed the Sublime has said, ‘God doth command you to render back your Trusts to those to whom they are due….’;5 He also said, ‘…Ah! who is more unjust than those who conceal the testimony they have from God?…’6 Then Yazid ibn Saleet said, ‘By God, I will never do that.’ Then Abul Hassan (a.s.) said, ‘Then God's Prophet (S) started to enumerate his characteristics and said, ‘Your son Ali is one who looks using God's light; hears using God's understanding; speaks using God's wisdom; always acts right and never makes any mistakes; he is knowledgeable and is not ignorant; he is filled with wisdom and knowledge. But how short a period will you be with him! It will be so short that it is as if he was never with you. Thus settle your affairs upon your return from this journey. Relieve yourself of your wishes, since you will be separated from them and be with other things. Therefore, gather your children together, and have God be as a witness over them all. It suffices for God to witness.’ Then Imam Al-Kazim (a.s.) said, ‘O Yazid! I will die this year. My son Ali has the same name as Ali ibn Al-Husayn (a.s.). He has been granted the understanding of the former, and his knowledge, grandeur and honor. He is not allowed to say anything until four years after Harun. Then after the four years have passed, you may ask him any question you have. He will answer your question by the Almighty God's will.’”

4-10 In another tradition it is narrated that (the author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of al-Abbas an-Nakhkhas al-Asadi, “I asked Al-Ridha’ (a.s.), ‘Are you the possessor of authority now?’ Al-Ridha’ (a.s.) replied, ‘Yes. By God, I am the Divine Leader of the people and the genies.’”

4-11 In another tradition it is narrated that Ahmad ibn Ziyad ibn Ja'far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Khalid al-Bareqi, on the authority of Soleiman ibn Hafs al-Marwazi, “I went to see Abul Hassan Musa ibn Ja'far (a.s.). I wanted to ask about the Divine Leader (Imam) after him. He (a.s.) looked at me. Before I asked any question he (a.s.) said, ‘O Soleiman! Ali (Al-Ridha’ (a.s.)) is my son, my Testamentary Trustee and the Divine

عِنْدَكَ، فَلا تُخْبِر بِها إِلاّ عاقِلاً أَوْ عَبْداً امْتَحَنَ اللَّه قَلْبِهِ لِْلإيمان أَوْ صادِقاً، وَلا تَكْفُر نِعَمَ اللَّه تَعالى‏ وَإِن سُئِلْتَ عَنِ الشَّهادَة فَأَدَّها فَإِنَّ اللَّه تَعالى‏ يَقُولُ: «إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَماناتِ إِلى أَهْلِها» و قالَ اللَّه عَزَّ وَجَلَّ: «وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهادَةً عِنْدَهُ مِنَ اللَّه».

فَقُلْتُ: وَاللَّه ما كُنْتُ لأَفْعَلَ هذا أَبَداً، قالَ: ثُمَّ قالَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: ثُمَّ وَصَفَهُ لي رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقالَ: عَلِيٌّ ابْنِكَ الَّذِي يَنْظُرُ بِنُور اللَّه وَيَسْمَعُ بِتَفْهِيمِهِ وَيَنْطِقُ بِحِكْمَتِهِ يُصِيبُ وَلا يُخْطِى‏ءُ وَيَعْلَمُ وَلا يَجْهَلُ وَقَدْ مُلِى‏ءَ حُكْماً وَعِلْماً، وَما أَقَلَّ مَقامَكَ مَعَهُ!

إِنَّما هُوَشَي‏ءٌ كانَ لَمْ يَكُنْ فَإِذا رَجَعْتَ مِنْ سَفَرِكَ فَأَصلح أَمْرِك، وَاَفْرِغ مِمَّا أَرَدَتْ فَإِنَّكَ مُنْتَقِل عَنْهُ وَمُجاوِرٌ غَيْرَهُ، فَاجْمَع وُلْدَكَ وَأَشْهَدِ اللَّه عَلَيْهِمْ جَمِيعاً وَكَفى‏ بِاللَّه شَهِيداً ثُمَّ قالَ: يا يَزِيد! إِنّي اوخَذُ فِي هذِهِ السَّنَةِ، وَعَلِيٌّ اِبْنِي سَميُّ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ وَسَمِيُّ عَلِىِّ بْنِ الحُسَيْن‏عَلَيْهِمَا السَّلاَمُ اُعْطِيَ فَهُمْ الأَوَّلُ وَعِلْمَهُ وَنَصْرَهُ وَرُواءَهُ، وَلَيْسَ لَهُ أَنْ يُتَكَلِّمُ إِلاّ بَعْد هارُونَ بِأَرْبَعَ سِنِينَ فَإِذا مَضَتْ أَرْبَعَ سِنِينَ، فَأَسْأَلْهُ عَمَّا شِئْتَ يُجِبْكَ إِن شاءَ اللَّه تَعالى‏.

10 - نَصٌّ آخَرُ: حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِيس، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ العَبَّاس النَخَّاس الأَسَدِي قالَ: قُلْتُ لِلرِّضا عَلَيْهِ السَّلامُ: أَنْتَ صاحِبُ هذا الأَمْرِ؟ قالَ: إِي وَاللَّهِ عَلَى الإِنْس وَالجِنِّ.

11 - نَصٌّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرِ الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمِ بْنِ هاشِم، عَنْ أَبيهِ، عَنْ مُحَمَّدِ بْنِ خالِد البَرْقِيِّ، عَنْ سُلَيْمانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ قالَ: دَخَلْتُ عَلَى أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ وَأَنَا اُرِيدُ أَنْ أَسْأَلَهُ الحُجَّة عَلَى النَّاسِ بَعْدَهُ.

فَلَمَّا نَظَرَ إِلى‏ فَابْتَدَأَنِي وقالَ: يا سُلَيْمان إِنَّ عَلِيّاً ابْنِي وَوَصِيِّي وَالحُجَّةُ عَلَى النَّاسِ بَعْدي،

Leader (Imam) of the people after me. He is my noblest child. Then witness on his behalf to my followers and my friends who want to know about my successor if you live after me.’”

4-12 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa'd ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Sa’d ibn Zakarya ibn Adam, on the authority of Ali ibn Obaydullah al-Hashemi, “We were nearly sixty Shiites who were next to the tomb of the Prophet (S). Abu Ibrahim Musa ibn Ja'far (a.s.) came towards us. He was holding the hand of his son - Ali - in his hand. He said, ‘Do you know who I am?’ We said, ‘You are our Master and our elder.’ Then he said, ‘Tell me my name and my family.’ Then we said, ‘You are Musa ibn Ja'far ibn Muhammad (a.s.).’ Then he asked, ‘Who is this with me?’ Then we said, ‘He is Ali ibn Musa ibn Ja'far (a.s.).’ He said, ‘Then bear witness that he is my counsel in my life, and is my Testamentary Trustee after my death.’

4-13 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Abdullah ibn Marhoom, “I left Basra to go towards Medina. I met Aba Ibrahim (Imam al-Kazim) (a.s.) who was being taken to Basra. He sent someone to me and I went to him. Then Imam Al-Kazim (a.s.) gave me several books and ordered me to take them to Medina. I asked him, ‘May I be your ransom! Who should I give these books to?’ He (a.s.) replied, ’Give them to my son Ali (Al-Ridha’ (a.s.)). He is my Testamentary Trustee and in charge of my affairs. He is my best son.’”

4-14 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Muhammad ibn Al-Husayn ibn Abi Al-Khattab, on the authority of Muhammad ibn Al-Fozayl, on the authority of Abdullah ibn Al-Harith whose mother is a descendant of Ja'far ibn Abi Talib, “Abu Ibrahim (al-Kazim) (a.s.) sent someone after us, gathered us together and asked us, ‘Do you know why I have gathered you together?’ We replied, ‘No.’ Imam

وَهُوَ أَفْضَلُ وُلْدِي، فَإِنْ بَقِيتَ بَعْدِي فَاَشْهَد لَهُ بِذلِكَ عِنْدَ شِيعَتِي وَأَهْل وِلايَتِي المُسْتَخْبِرِينَ عَنْ خَلِيفَتِي من بَعْدي.

12 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدِ بْنِ الحَجَّالِ قالَ: حَدَّثَنا سَعْدُ بْنُ زَكَرِيَّا بْنِ آدَمِ، عَنْ عَلِىِّ بْنِ عُبِيْدِاللَّهِ الهاشِمي قالَ: كُنَّا عِنْدَ القَبْرِ نَحْوَسِتِّينَ رَجُلاً مِنَّا وَمِنْ مُوالِينا، إِذْ أَقْبَلَ أَبُو إِبْراهيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ و يَدُ عَلِيَّ ابْنِهِ‏ عَلَيْهِ السَّلامُ فِي يَدِهِ، فَقالَ أَتَدْرُونَ مَنْ أَنَا؟ قُلْنا: أَنْتَ سَيِّدَنا وَكَبِيرنا. فَقالَ: سَمُّوني وَاَنْسِبُونِي، فَقُلْنا أَنْتَ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّد، فَقالَ: مَنْ هذا الَّذِي مَعِي؟ قُلْنا هُوَعَلِىِّ بْنِ مُوسَى بْنِ‏جَعْفَرٍ عَلَيْهِمُ السَّلاَمُ، قالَ: فَاشْهَدُوا أَنَّهُ وَكِيلي فِي حَياتِي وَوَصِيِّي بَعْد مَوْتِي.

13 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني سَعْدُ بْنُ عَبْدِ اللَّهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ قالَ: خَرَجْتُ مِنَ البَصْرَةِ اُرِيدُ المَدِينَةَ، فَلَمَّا صِرْتُ في بَعْض الطَرِيقِ لَقِيتُ أَبَا إِبْراهِيمَ‏ عَلَيْهِ السَّلامُ وَهُوَ يُذْهَبُ بِهِ إِلى البَصْرَةِ فَأَرْسَلَ إِلَىَّ، فَدَخَلْتُ عَلَيْهِ، فَدَفَعَ إِلَىَّ كُتُباً وَأَمَرَنِي أَن اُوصِلَها إِلَى الْمَدِينَةِ، فَقُلْتُ: إلى‏ مَنْ أَدْفَعُها جُعِلْتُ فِداكَ؟ قالَ: إِلَى ابْنِي عَلِيِّ، فَإِنَّهُ وَصِيِّي وَالقَيِّمُ بِأَمْرِي وَخَيْرُ بَنِيِّ.

14 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ الصَفَّارُ، عَنْ مُحَمَّدِ بْنِ الحُسَيْنِ بْنِ أَبي الخَطَّاب، عَنْ مُحَمَّدِ بْنِ الفُضَيْلِ، عَنْ عَبْدِ اللَّه بْنِ الحارِثِ - وَاُمُّهُ مِنْ وُلْدِ جَعْفَرِ بْنِ أَبي طالِب - قالَ: بَعَثَ إِلَيْنا أَبُوإِبْراهِيم‏ عَلَيْهِ السَّــلامُ فَـجَمَعَنا، ثُـمَّ قــالَ: أَتَـدْرُونَ لِمَ جَـمَعْتُكُمْ قُلْنا: لا، قالَ: اشْهَدُوا أَنَّ عَلِيّاً

Al-Kazim (a.s.) said, ‘Bear witness that this - my son Ali is my Testamentary Trustee. He (a.s.) is in charge of all my affairs. He (a.s.) is my successor. Whoever has lent me something can take it back from him. Whoever has been given a promise by me should ask him to fulfill that promise. Whoever has to visit me in person can come to see me with a note from him.’”

4-15 In another tradition it is narrated that Al-Mudhaffar ibn Ja'far Al-Alavi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Mas’ood al-Ayyashi quoted on the authority of his father, on the authority of Yusuf ibn As-Sakht, on the authority of Ali ibn Qasim al-Uraydhi, on the authority of his father, on the authority of Safwan ibn Yahya, on the authority of Haydar ibn Ayyoub that Muhammad ibn Yazid al-Hashemi said, “The Shiites will accept Ali ibn Musa Al-Ridha’ (a.s.) to be their Divine Leader now.”' Haydar ibn Ayyoub said, “How come?” He said, “Abul Hassan Musa ibn Ja'far (a.s.) called them in and appointed him as his Testamentary Trustee.”

4-16 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ali ibn al-Hakam, on the authority of Haydar ibn Ayyoub, “We were in a place known as Qaba in Medina where Muhammad ibn Zayd ibn Ali lived. Muhammad came later than usual. We asked him, ‘May we be your ransom! What kept you from coming on time?’ He said, ‘Abu Ibrahim (a.s.) invited seventeen men from the descendants of Ali (a.s.) and (the Blessed Lady) Fatima (a.s.). He had us bear witness that his son Ali is his Testamentary Trustee and deputy in his lifetime and after his death and that he accepts Ali's decrees against him or in favor of him.’ Muhammad ibn Zayd continued, ‘O Haydar (ibn Ayyoub)! By God, today he appointed him as the Imam. The Shiites will follow him from today. Haydar said, ‘What are you saying? God will keep him alive.’ Muhammad (ibn Zayd) said, ‘O Haydar (ibn Ayyoub)! Once he (a.s.) appointed his son (Ali) as his Testamentary Trustee, he has established Ali (a.s.) as the Imam.’ Ali ibn al-Hakam said, ‘Haydar (ibn Ayyoub) passed away while he was still in doubt.’

4-17 In another tradition it is narrated that Muhammad ibn Ali Majiluwayh -may God be pleased with him- quoted on the authority of his

ابْنِي هذا، وَصِيِّي وَالقَيِّمُ بِأَمْرِي وَخَلِيفَتِي مِنْ بَعْدي، مَنْ كانَ لَهُ عِنْدِي دَيْنٌ فَلْيَأْخُذْهُ مِنِ ابْنِي هذا، وَمَنْ كانَتْ لَهُ عِنْدِي عِدَةٌ فَلْيَسْتَنْجِزْها مِنْهُ، وَمَنْ لَمْ يَكُنْ لَهُ بُدٌ مِنْ لِقائِي فَلا يَلْقِنِي إلاَّ بِكِتابِهِ.

15 - نَصٌّ آخَرُ: حَدَّثَنا المُظَفَّرُ بْنُ جَعْفَر العَلَوِيُّ السَمَرْقَنْدِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ العَيَّاشِيُّ، عَنْ أَبيهِ قالَ: حَدَّثَنا يُوسُفُ بْنُ السَّخْتِ، عَنْ عَلِىِّ بْنِ القاسِمِ العُرَيْضِيِّ، عَنْ أَبيهِ، عَنْ صَفْوانَ بْنِ يَحْيَى، عَنْ حَيْدَرِ بْنِ أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ يَزِيد الهاشِميِّ أَنَّهُ قالَ: ألآنَ يَتَّخِذُ الشِّيعَةُ عَلِيَّ بْنَ مُوسَى‏عَلَيْهِمَا السَّلاَمُ إِماماً، قُلْتُ: وَكَيْفَ ذلِكَ؟ قالَ: دَعاهُ أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ فَأَوصى‏ إِلَيْهِ.

16 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ قالَ: حَدَّثَنا أَحْمَدُ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَلِىِّ بْنِ الحَكَمِ، عَنْ حَيْدَرِ بْنِ أَيُّوبَ قالَ: كُنَّا بِالْمَدِينَةِ فِي مَوْضِع يُعْرَفُ بِالقُبْا، فِيهِ مُحَمَّدُ بْنِ زِيْدِ بْنِ عَلِيٍّ، فَجاءَ بَعْدَ الوَقْتِ الَّذِي كانَ يَجِيئُنا فِيهِ، فَقُلْنا لَهُ: جَعَلْنَا اللَّهُ فَداكَ ما حَبَسَكَ قال: دَعانا أَبُو إِبْراهِيمَ‏ عَلَيْهِ السَّلامُ الْيَوْمَ سَبْعَةَ عَشَر رَجُلاً مِنْ وُلْدِ عَلِيٍّ وَفاطِمَةَعَلَيْهِمَا السَّلاَمُ، فَأَشْهَدَنا لِعَلِيِّ ابْنِهِ بِالْوَصِيَّةِ وَالوِكالَةِ فِي حَياتِهِ وَبَعْد مَوْتِه وَأَنَّ أَمْرَهُ جائِزٌ عَلَيْهِ وَلَهُ، ثُمَّ قالَ مُحَمَّدِ بْنِ زَيْدٍ وَاللَّهِ يا حَيْدَرُ لَقَدْ عَقَدَ لَهُ الإِمامَةَ اليَوْمَ و لَيَقُولَنَّ الشِّيعَةُ بِهِ مِنْ بَعْدِهِ، قالَ حَيْدَرِ: قُلْتُ: بَلْ يُبْقيهِ اللَّهُ، وَأَيُّ شَي‏ءٍ هذا؟ قالَ: يا حَيْدَرُ إِذا أوْصى‏ إِلَيْهِ فَقَدْ عَقَدَ لَهُ الإِمامَة. قالَ عَلِىِّ بْنِ الحَكَمُ ماتَ حَيْدَرٌ وَهُوَ شاكٌ.

17 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ عَلِى ماجِيلوَيْه ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَمِّي مُحَمَّدُ

uncle Muhammad ibn Abil Qasim, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Khalaf, on the authority of Yunus ibn Abdul Rahman, on the authority of Asad ibn Abi al-A'la, on the authority of Abdul Rahman ibn al-Hajjaj that, “Abul Hassan Musa ibn Ja'far (a.s.) appointed his son Ali (a.s.) as his Testamentary Trustee. He wrote him a note and had sixty of the noble men of Medina sign it as witnesses.”

4-18 In another tradition it is narrated that Ahmad ibn Zayad ibn Ja'far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Isma'il ibn Mar'rar and Salih ibn As-Sindi, on the authority of Yunus ibn Abdul Rahman, on the authority of Husayn ibn Bashir, “Abul Hassan Musa ibn Ja'far (a.s.) appointed his son Ali (Al-Ridha’) (a.s.) just as God's Prophet (S) appointed Ali (a.s.) on the day of Ghadir Khom. He (a.s.) said, ‘O people of Medina! This is my Testamentary Trustee after me.’’ Or said, ‘O people of the mosque! This is my Testamentary Trustee after me.’”

4-19 In another tradition it is narrated that Muhammad ibn Musa ibn al-Motavakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Khazzaz, “We went towards Mecca with Ali ibn Abi Hamza. He was carrying some goods and property. I asked him, ‘What is all of this?’ He said, ‘They belong to the good servant (Imam al-Kazim). He has ordered me to take them to his son Ali (a.s.) since he has appointed him as his Testamentary Trustee.’”

The author of this book (a.s.heikh Sadooq) said, “Ali ibn Hamza denied this after the death of Imam Musa ibn Ja'far (a.s.) and did not turn these goods and property over to Imam Al-Ridha’ (a.s.).”

4-20 In another tradition it is narrated that Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Yunus ibn Abdurrahman, on the authority of Safwan ibn Yahya, on the authority of Ayyoub al-Khazzaz, on the authority of Salama ibn Mohrez that he told Abi Abdillah (a.s.), “A man from the Ejelites asked, ‘How much longer do you hope this old man will live? He will die in a couple of years and you will have no one to place your hopes in.” Abu Abdillah (a.s.)

بْنِ أَبي القاسِم، عَنْ مُحَمَّدِ بْنِ عَلِىٍّ الكُوفِيّ، عَنْ مُحَمَّدِ بْنِ خَلَفٍ، عَنْ يُونُسَ بْنِ عَبْدُ الرَّحْمنِ، عَنْ أَسَد بْنِ أَبي العَلاءِ، عَنْ عَبْد الصَّمَدِ بْنِ بَشِير وَخَلَفِ بْنِ حَمّادٍ، عَنْ عَبْدُ الرَّحْمن بْنِ الحَجَّاجِ قالَ: أَوْصى‏ أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ إِلى ابْنِهِ عَلِيٍ‏ عَلَيْهِ السَّلامُ، وَكَتَبَ لَهُ كِتاباً أَشْهَدَ فِيهِ سِتِّينَ رَجُلاً مِنْ وُجُوه أَهْلِ المَدِينَةِ.

18 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلىُّ بْنُ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرّار وَصالِح بْنِ السَّنْدِيِّ، عَنْ يُونُسَ بْنِ عَبْدِالرَّحْمنِ، عَنْ حُسَيْن بْنِ بَشِيرٍ قالَ: أَقامَ لَنا أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ اِبْنَهُ عَلِيّاً عَلَيْهِ السَّلامُ كَما أَقامَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ عَلِيّاً عَلَيْهِ السَّلامُ يَوْمَ غَدِيرِ خُمٍّ فَقالَ: يا أَهْل المَدِينَة - أَوْ قالَ: يا أَهْل الْمَسْجِد - هذا وَصِيِّي من بَعْدِي.

19 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّل‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الحَسَن بْنِ عَلِىٍّ الخَزَّارِ قالَ: خَرَجْنا إِلى مَكَّةَ وَمَعَنا عَلِىُّ بْنُ أَبي حَمْزَةَ وَمَعَهُ مالٌ وَمَتاعٌ، فَقُلْنا: ما هذا؟ قالَ: هذا لِلْعَبْدِ الصَّالِح‏ عَلَيْهِ السَّلامُ أَمَرَنِي أَنْ أَحْمِلَهُ إِلى عَلِيِّ ابْنِهِ‏ عَلَيْهِ السَّلامُ وَقَدْ أَوْصى‏ إِلَيْهِ.

قالَ مُصَنِّفُ هذا الْكِتاب: اِنَّ عَلِىَّ بْنِ أَبِي حَمْزَةَ أَنْكَرَ ذلِكَ بَعْدَ وَفاةِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ، وَحَبَسَ المالَ عَنِ الرِّضا عَلَيْهِ السَّلامُ.

20 - نَصٌّ آخَرُ: حَدَّثَنا عَلِىُّ بْنِ عَبْدِ اللَّهِ الوَرَّاقُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبِيْدٍ، عَنْ يُونُسَ بْنِ عَبْدُ الرَّحْمنِ، عَنْ صَفْوانَ بْنِ يَحْيَى، عَنْ أَبي أَيُّوب الخَزَّارِ، عَنْ سَلَمَةِ بْنِ مُحْرِزٍ قالَ: قُلْتُ لأَبِي عَبْدِ اللَّهِ‏ عَلَيْهِ السَّلامُ: إِنَّ رَجُلاً مِنَ العِجْلِيّةِ قالَ لي‏: كَمْ عَسى‏ أَنْ يَبْقى‏ لَكُمْ هذا الشَّيْخُ، إِنَّما هُوَ[لِ] سَنَةٍ أَوْ سَنَتَيْنِ حَتّى‏ يَهْلِكَ، ثُمَّ تَصِيرُونَ لَيْسَ لَكُمْ أَحَـدٌ تَنْظُرُونَ إِلَيْهِ فَقـالَ عَبْدِ اللَّه‏ عَلَيْهِ السَّلامُ: أَلا قُلْتَ لَهُ:

asked, “Why didn’t you tell him that it is this Musa ibn Ja'far (a.s.) who has become a man? We have bought him a slave-wife who is legitimate for him. Soon you will see that God willing he will have a highly-intelligent son.”

4-21 In another tradition it is narrated that Al-Mudhaffar ibn Ja'far Al-Mudhaffar Al-Alawi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Masoud quoted on the authority of his father, on the authority of Yusuf ibn As-Sakht, on the authority of Ali ibn al-Qasim, on the authority of his father, on the authority of Ja'far ibn Khalaf, on the authority of Isma'il ibn al-Khattab, “Abul Hassan (a.s.) often praised his son Ali (a.s.), and expressed his nobilities and virtues in a manner in which he never praised others. It was as if he wanted to attract their attention to him.”

4-22 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted Muhammad ibn Isa ibn Obayd, on the authority of Yunus ibn Abdir-Rahman, on the authority of Ja'far ibn Khalaf that he had heard Abul Hassan Musa ibn Ja'far (a.s.) say, “One who can see his son that he will leave behind as a memory before he dies is prosperous. God has shown me the son that I will leave behind by giving him to me.” Abul Hassan Musa ibn Ja'far (a.s.) was pointing at him - that is Al-Ridha’ (a.s.).

4-23 In another tradition from Muhammad ibn Al-Hassan ibn Ahmad ibn al-valid - may God be pleased with him - it is narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah Muhammad al-Hajjal, Ahmad ibn Abi Nasr al-Bezanti, Muhammad ibn Sinan, Ali ibn Sinan, and Ali, on the authority of al-Hakam, on the authority of Al-Husayn ibn al-Mukhtar who said, “These sheets came to us from Abi Ibrahim Musa (a.s.) while he was in prison in which it was written, “My successor is my oldest son.”

4-24 In another tradition we read that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdillah, on the authority of Muhammad ibn Isa bin Obayd, on the authority of Yunus ibn Abdurrahman, on the authority of Al-Husayn ibn al-Mokhtar, “When Abul Hassan (Imam Al-Kazim) (a.s.) passed by Basra, we received letters from him (a.s.) in which it was written, ‘My successor

هذا مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ قَدْ أَدْرَكَ ما يُدْرِكُ الرِّجال وَقَدْ اشْتَرَينا لَهُ جارِيَةً تُباحُ لَهُ فَكَأَنَّكَ بِهِ إِنْ شاءَ اللَّه وَقَدْ وُلِدَ لَهُ فَقِيهٌ خَلَفٌ.

21 - نَصٌّ آخَرُ: حَدَّثَنا المُظَفَّرُ بْنِ جَعْفَرِ بْنِ المُظَفَّرِ العَلَوِيُّ السَمَرْقَنْدِيُ‏ رَضِىَ اللهُ عَنْهُ قال: حَدَّثَني جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ، عَنْ أَبيهِ، عَنْ يُوسُفَ بْنِ السَّخْتِ، عَنْ عَلِىِّ بْنِ القاسِم، عَنْ أَبيهِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، عَنْ إِسْمَاعِيلَ بْنِ الخَطَّابِ، قالَ: كانَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ يَبْتَدِءُ بِالثَّناءِ عَلَى ابْنِهِ عَلِيِ‏ عَلَيْهِ السَّلامُ وَيُطْرِيهِ وَيَذْكُرُ مِنْ فَضْلِهُ وَبِرِّهِ ما لا يَذْكُرُ من غَيْرِهِ، كَأَنَّهُ يُرِيدُ أَن يَدُلَّ عَلَيْهِ.

22 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، قالَ: سَمِعْتُ أَبَا الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ يَقُولُ: سَعِدُ امْرُءٌ لَمْ يَمُتْ حَتّى‏ يُرى مِنْهُ خَلَفٌ، وَقَدْ أَرانِيَ اللَّهُ مِن ابْنِي هذا خَلَفاً - وَأَشارَ إِلَيْهِ - يَعْنِي الرِّضا عَلَيْهِ السَّلامُ-.

23 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّار، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى‏، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ؛ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ؛ وَمُحَمَّدِ بْنِ سَنانٍ؛ وَعَلِىِّ بْنِ الحَكَمِ، عَنِ الحُسَيْنِ بْنِ الُمخْتار، خَرَجَتْ إِلَيْنا أَلْواحٌ مِنْ أَبي إِبْراهيمَ مُوسَى‏ عَلَيْهِ السَّلامُ وَهُوَ فِي الحَبْسِ، فَإِذا فِيها مَكْتُوبٌ: عَهْدِي إِلى أَكْبَر وُلْدِي.

24 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبِيْدٍ، عَنْ يُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنِ الحُسَيْنِ بْنِ الُمخْتارِ قالَ: لَمّا مَرَّ بِنا أَبُوالحَسَن‏ عَلَيْهِ السَّلامُ بِالْبَصْرَةِ خَرَجَت إِلَيْنا مِنْهُ أَلْواحٌ مَكْتُوب فِيها بِالعَرْضِ عَهْدِي إِلى

is my oldest son (Ali ibn Musa Al-Ridha’ (a.s.)).’”

4-25 In another tradition from (The author of the book narrated) my father - may God be pleased with him - it is narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority Ziyad ibn Marwan al-Qandi, “I went to see Abi Ibrahim (a.s.). His son Ali was with him. He told me, ‘O Ziyad! This is his writing that is (just as effective as) my writing. His words are my words. His messenger is my messenger. And whatever he says, (the truth) is in what he says.’”

The author of this book (a.s.heikh Sadooq) said, “In fact, Ziyad ibn Marwan al-Qandi narrated this tradition. But he later denied it after Musa (a.s.) passed away. He became one of the Vaqafites7 and confiscated whatever he had that belonged to Musa ibn Ja’far (a.s.).

4-26 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Sa'eed ibn Abil Jahm, on the authority of Nasr ibn Qaboos that he told Abi Ibrahim Musa ibn Ja'far (a.s.), “I asked your father (a.s.) ‘Who is going to be your successor?’ Your father (a.s.) informed me that you were his successor. When Abu Abdillah (a.s.) passed away each group of people went on different ways. But my friends and I believed in you. Then please inform me about whom your successor will be.” Musa ibn Ja’far (a.s.) said, “My son Ali.”

4-27 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Nasr ibn Qaboos that Abul Hassan (Imam al-Kazim) (a.s.) told him, “My son Ali (Al-Ridha’ (a.s.)) is my oldest son. He is the most obedient of them to me. He studies the books of AL-JAFR and AL-JAME’A along with me. No one can look at these two books except for the Prophet and his Testamentary Trustees.”

4-28 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdillah quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of his father, on the authority of Abdullah ibn

أَكْبَرِ وُلْدِي».

25 - نَصُّ آخَرُ: حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ زِيادِ بْنِ مَرْوان القَنْدِيِّ قالَ: دَخَلْتُ عَلَى أَبي إِبْراهيمَ‏ عَلَيْهِ السَّلامُ وَعنْدَهُ عَلِيٌّ ابْنُهُ، فَقالَ لي‏: يا زِيادُ هذا كِتابُهُ كِتابي، وَكَلامُهُ كَلامِي، وَرَسُولُهُ رَسُولِي، وَما قالَ فَالْقَوْلُ قَوْلُهُ.

قالَ مُصَنِّفُ هذَا الْكِتاب: إِنَّ زِيادِ بْنِ مَرْوان القَنْدِيِّ رَوى‏ هذا الْحَدِيثِ ثُمَّ أَنْكَرَه بَعْد مُضِيِّ مُوسَى‏ عَلَيْهِ السَّلامُ وَقالَ بِالْوَقْفِ، وَحَبَسَ ما كانَ عنْدَهُ مِنْ مالِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ.

26 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ، قالَ: حَدَّثَنا سَعِيدُ بْنِ أَبي الجَهْمِ، عَنْ نَصْرِ بْنِ قابوس قالَ: قُلْتُ لأَبِي إِبْراهِيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ: إِنّي سَأَلْتُ أَباكَ‏ عَلَيْهِ السَّلامُ مَنِ الَّذِي يَكُونُ بَعْدَكَ؟ فَأَخبَرَنِي أَنَّكَ أَنْتَ هُوَ، فَلَمَّا تُوُفِّي أَبُو عَبْدِاللَّه‏ عَلَيْهِ السَّلامُ ذَهَبَ النَّاسِ يَمِيناً وَشِمالاً، وَقُلْتُ أَنَا وَأَصْحابِي بِكَ، فَأَخْبِرْنِي مِنَ الَّذِي يَكُونُ بَعْدَكَ؟ قالَ: اِبْنِي عَلِيٌ‏ عَلَيْهِ السَّلامُ.

27 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّابِ، عَنْ نَصْرِ بْنِ قابُوسَ قالَ: قالَ لي‏ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: عَلِيٌّ ابْنِي أَكْبَرُ وُلْدِي وَأسْمَعُهُمْ لِقَوْلِي وَأَطْوَعُهُمْ لأَمْرِي يَنْظُرُ مَعِي فِي كِتابي الجَفْرِ وَالجامِعَة وَلَيْسَ يَنْظُرُ فِيهِ إِلاّ نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ.

28 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ أَبي عَبْدِ اللَّهِ البَرْقِيِّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدُ الرَّحْمـنِ، عَنِ المَفْضَّل بْنِ عُمَرَ قـالَ:

Abdurrahman, on the authority of Mufaz'zal ibn Umar, “I went to see Abil Hassan Musa ibn Ja'far (a.s.) and he was holding his son Ali (a.s.) in his arms. He kissed him, sucked his tongue, put him on his back, hugged him and said, May my father and mother be your ransom! How good-scented you are! How pure a nature! How clear are your nobilities!” Mufadhdhal said, “May I be your ransom! There is a feeling of love in my heart for this child that I have for no one else but you.” The Imam (a.s.) said, “O Mufadhdhal! He is to me as I was to my father (a.s.), ‘Offspring, one of the other. And God heareth and knoweth all things.’” Mufadhdhal asked, “Is he in charge of the affairs after you?” The Imam (a.s.) said, “Yes. Whoever obeys him will make progress. Whoever disobeys him is an infidel.”

4-29 In another tradition it is narrated that Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Sinan, “One day about a year before they took Abil Hassan Al-Kazim (a.s.) to Iraq, I went to see him. His son Ali Al-Ridha’ (a.s.) was in front of him (a.s.). Imam Al-Kazim (a.s.) said, ‘O Muhammad (ibn Sinan)!’ I said, ’Yes.’ He said, ‘There will be a problem this year. Try not to get upset.’ Then he (a.s.) became silent. He hit the ground with his hand. Then the Imam (a.s.) looked at me and recited the Quranic verse ‘but God will leave to stray, those who do wrong. God doeth what He willeth.’8 Muhammad (ibn Sinan) said, ‘May I be your ransom! What is the matter?’ He (a.s.) said, ‘Whoever oppresses this son of mine, does not honor his rights and denies his Divine Leadership after me is like those who oppressed Ali ibn Abi-Talib (a.s.), did not honor his rights and denied his Divine Leadership after the Prophet Muhammad (S).’ Then Muhammad (ibn Sinan) realized that the Imam (a.s.) was informing him about his upcoming death, and the appointment of his son. Muhammad (ibn Sinan) said, ‘[I swear by God that if God extends my life, I will honor his right and accept his Divine Leadership and] I will bear witness that he will be the Almighty God’s witness for the creatures after you, and the inviter to His Religion.’ The Imam (a.s.) said, ‘O Muhammad (ibn Sinan)! God will extend your life, and you will invite the people to accept his Divine Leadership, and the Divine Leadership of the Imam that will come after him.’ Muhammad (ibn Sinan) said, ‘O May I be your ransom! Who is it?’ He (a.s.) said, ‘His son Muhammad.9 ’ Muhammad (ibn Sinan) said, ‘I accept.’ He (a.s.) said, ‘Yes. I had found you to be this

دَخَلْتُ عَلَى أَبي الحَسَنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ وَعَلِيٌ‏ عَلَيْهِ السَّلامُ ابْنِهِ فِي حِجْرِه وَهُوَ يُقَبِّلُهُ وَيَمُصُّ لِسانَهُ وَيَضَعُهُ عَلَى عاتِقِهِ وَيَضُمُّهُ إِلَيْهِ، وَيَقُولُ بِأَبِي أَنْتَ وَاُمِّي ما أَطْيَبَ رِيحَكَ وَأَطْهَرَ خَلْقَكَ وَأَبْيَنَ فَضْلَكَ؟ ! قُلْتُ: جُعِلْتُ فَداكَ لَقَدْ وَقَعَ في قَلْبِي لِهذَا الغُلام مِنَ المَوَدَّةِ ما لَمْ يَقَعْ لأَحَدٍ إِلاَّ لَكَ، فَقالَ لي: يا مُفَضَّل هُوَمِنِّي بِمَنْزِلَتِي مِنْ أَبِي‏ عَلَيْهِ السَّلامُ «ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ» قالَ: قُلْتُ: هُوَصاحِبُ هذا الأَمْرِ مِنْ بَعْدِكَ؟ قالَ: نَعَمْ، مَنْ أَطاعَهُ رَشَدَ وَمن عَصاهُ كَفَرَ.

29 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنِ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنِ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ أَبيهِ، عَنْ مُحَمَّدِ بْنِ سَنانٍ قالَ: دَخَلْتُ عَلَى أَبي الحَسَن‏ عَلَيْهِ السَّلامُ قَبْلَ أَن يُحْمَلَ إِلى العَراقِ بِسَنَّةٍ وَعَلِيٌّ ابْنِهِ‏ عَلَيْهِ السَّلامُ بَيْنَ يَدَيْهِ، فَقالَ لي: يا مُحَمَّدُ! فَقُلْتُ: لَبَّيْكَ، قالَ: إِنَّهُ سَيَكُونُ فِي هذِهِ السَّنَّةِ حَرَكَةٌ فَلا تَجْزَعْ مِنْها، ثُمَّ أَطْرَقَ وَنَكَتَ بِيَدِهِ فِي الأَرْضِ، وَرَفَعَ رَأْسَهُ إِلَىَّ وَهُوَ يَقُولُ: «وَيُضِلُّ اللَّهُ الظَّالِمِين وَيَفْعَلُ اللَّه ما يَشاءَ» قُلْتُ: وَما ذاكَ جُعِلْتُ فِداكَ؟ قالَ: مَنْ ظَلَمَ ابْنِي هذا حَقُّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدي، كانَ كَمَنْ ظَلَمَ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ حَقَّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَعَلِمْتُ أَنَّهُ قَدْ نَعى‏ إِلَىَّ نَفْسَهِ، وَدَلَّ عَلَى ابْنِهِ، فَقُلْتُ: [وَاللَّهِ لَئِنْ مَدَّ اللَّهُ فِي عُمْرِي لَاُسَلِّمَنَّ إِلَيْهِ حَقَّهُ، و لَاُقِرَّنِّ لَهُ بِالإِمامَة وَ] أَشْهَدُ أَنَّهُ مِنْ بَعْدِكَ حُجَّةُ اللَّهِ تَعالى‏ عَلَى خَلْقِهِ وَالدَّاعِي إِلى دِينِهِ، فقالَ لِي‏: يا مُحَمَّد يَمُدُّ اللَّهُ فِي عُمْرِكَ وَتَدْعُو إِلى إِمامَتِهِ وَإِمامَةِ مَنْ يَقُومُ مَقامَهُ مِنْ بَعْدِهِ فَقُلْتُ: مَنْ ذاكَ جُعِلْتُ فِداكَ؟ قالَ: مُحَمَّدٌ ابْنُهُ، قـالَ: قُـلْتُ: فَالرِّضـا وَالتَّسْـلِيمُ، قـالَ: نَعَمْ، كَذلِكَ وَجَدْتُكَ في كِتاب أَمِيرَ الْمُؤْمِنينَ ‏عليه

way in the Commander of the Faithful’s (a.s.) book. Among our followers you are brighter than lightening in the darkness of night.’ The Imam (a.s.) then added, ‘O Muhammad (ibn Sinan)! Indeed Mufadhdhal has been my companion, and a source of my comfort. You are going to be their10 companion (Imam Al-Ridha’’s (a.s.) and Imam Al-Jawad’s (a.s.) companion) and their source of comfort. It is forbidden for the Fire to ever touch you.’”

Notes

1. A sect comprised of those who believe that the Divine Leadership of the Immaculate Imams ended at the Imamate of Imam Musa Al-Kazim (a.s.) and do not recognize the Divine Leadership of the Imams who came after him.

2. Abil Hassan, Abal Hassan and Abul Hassan are all the same name but pronounced differently.

3. Both are called Abal Hassan

4. Which belonged to Imam Musa Al-Kazim (a.s.)

5. Qur'an, 4:58

6. Qur'an, 2:140

7. The Waqifites are those who believe that Divine Leadership stopped at the Imamate of Imam Musa Al-Kazim (a.s.) and do not recognize the Divine Leadership of the Imams who came after him.

8. Qur'an, 14:27

9. The ninth Imam Muhammad ibn Ali ibn Musa (a.s.) - Imam Al-Jawad

10. The eighth and the ninth Imams