Alhassanain(p) Network for Heritage and Islamic Thought

The Imam embraced him and calmed his fear, saying: “O my son, may Allah calm your heart with patience, increase your reward, and reward your brothers with a reward as equal to your affliction in me!”

Imam al-Hasan (a.s) brought some physicians. The most experienced of them was Athir bin Amr al-Sukuni. He ordered a warm lung of a ewe to be brought to him. He followed a vein of it and he took the vein out. He put it into the Imam’s wound. Then he blew at the vein and took it out. He found that the vein was covered with the whiteness of the brain. The blow had reached the Imam’s brain. Athir become disordered. He turned to the Imam and hopelessly said to him: “O Ameerul Mo’minin, make your will, for you are about to die!”

Al-Hasan wept and said to his father: “Father, your loss will break my back! How can I see you in this condition?”

Imam Ali (a.s) looked at his son and he knew that sadness dominated him. He gently said to him: “O my son, there is neither sadness nor impatience for your father after this day! Today, I am going to meet your grandfather Muhammad al-Mustafa, your grandmother Khadija al-Kubra, and your mother al-Zahra’. The houris are waiting for your father and looking forward to his arrival an hour after an hour! There is no harm on you! O my son, do not weep!”

The Imam’s blood became poisoned, and his holy face turned yellow. During that condition, he had a calm soul and he was pleased. He did not leave the remembering and glorifying of Allah. He looked towards the sky and implored Allah through supplicating Him, saying: “O Allah, I ask You for the association with the prophets and the guardians and for the highest degrees in the Paradise!”

Then he fainted. Al-Hasan’s heart melted and he began crying bitterly. Some of his tears fell on his father’s face, and he came to consciousness. He said to him to calm his fear: “O my son, what is this weeping for? There is neither fear nor impatience for your father after today! O my son, do not weep! You will be killed with poison, and your brother al-Husayn will be killed by the sword!”

His Recommendations

Imam Ali advised his children to cling to noble moralities. He put before them high ideals. He gave them valuable lessons. In the first, he (a.s) advised his two sons al-Hasan and al-Husayn. Secondly he advised the rest of his children and all the Muslims, saying: “I advise you (both) to fear Allah and

that you should not hanker after the (pleasures of this) world even though it may follow after you. Do not be sorry for anything of this world that has been away from you. Say the truth and act for reward. Be an enemy to the oppressors and a helper to the oppressed.

“I advise you (both) and all my children and members of my family and everyone, whom my book reaches, to fear Allah, to keep your affairs in order, and to maintain good relationships among yourselves. I have heard your grandfather (the Prophet) (a.s) saying: ‘Keeping straight the relations among yourself is better than prayers and fasting.’

“Keep Allah in mind concerning the orphans! Let them participate in your food. Let them not be lost among you.

“Keep Allah in mind concerning your neighbors! They were the recommendation of your Prophet. He still recommended of them that we thought he would make them inherit us.

“Keep Allah in mind concerning the Qur’an. No one should precede you in acting according to it. Keep Allah in mind concerning prayer, for it is the pillar of your religion. Keep Allah in mind concerning your Lord’s house (mosque). Do not forsake it as long as you live, for if it is abandoned, you will not be looked at with mercy and dignity by Allah.

“Keep Allah in mind concerning jihad with your own property, lives, and tongues in the way of Allah.

“Retain kinship and help each other. Do not cut kinship and mutual relations. Do not give up enjoining the good and forbidding the evil lest evildoers may gain power over you, and then you pray but it will not be responded to you.”

Addressing his family and relatives, he said: “O children of Abdul Muttalib, certainly I do not wish to see you plunging harshly into the blood of Muslims saying: ‘Ameerul Mo’minin has been killed! Ameerul Mo’minin has been killed!’ Beware, do not kill for me except my killer.

“Wait! If I die because of this blow, then strike him a stroke for a stroke. Do not maim the man. I have heard Allah’s Apostle (a.s) saying: ‘Beware of maiming even to a mordacious dog!’”[1]

Then he (a.s) specially advised his son al-Hasan, to cling to the principles of the religion and to perform its rites. He said to him: “I advise you, O my son, to fear Allah, perform prayer on its time, pay zakat when it is due, and to

-------------------------------------------------------------

[1] Muhammad ‘Abda, Sharh Nahj al-Balagha, vol. 3, p. 85.

perform the ritual ablution well, for no prayer is accepted except with purity. I advise you to forgive (others’) sin, restrain anger, retain kinship, show clemency toward the ignorant, understand the religion, be sure of affairs, take care of the Qur’an, treat neighbors well, enjoin the good, forbid the evil, and to avoid ill-deeds.”[1]

On the 20th of Ramadan, people crowded around the Imam’s house asking a permission to visit him. He gave permission to them all. When they sat down, he turned to them and said: “Question me before you lose me, and let your question be light due to the affliction of your Imam!” People avoided asking him because of his painful wound.

Appointing al-Hasan as Imam

When Imam Ali (a.s) knew that he would leave the world, and that his meeting with his Lord was close at hand, he entrusted his son al-Hasan with the caliphate and the Imamate. He installed him as an Imam after him that the community might resort to him in respect of their affairs. The Shia have not disagreed on that. Thiqat al-Islam, al-Kulayni[2] , has mentioned: “Ameerul Mo’minin appointed al-Hasan as his successor, and he made al-Husayn, Muhammad (bin al-Hanafiya), all his (other) sons, the heads of his followers (Shi‘a), and his household as witnesses to the declaration of his will. Then he handed him the books (documents) and the weapons. He said to him: ‘O my son, Allah’s Apostle (a.s) had commanded me to appoint you as my successor and to hand over to you the books and the weapons which are with me. It is just as Allah’s Apostle had appointed me as his successor and handed his books and weapons over to me. And he commanded me to command you that, when death comes to you, you should hand them over to your brother al-Husayn.”

Al-Kulayni has also narrated that Imam Ali said to Imam al-Hasan: “O my son, you are the guardian of (my) blood. If you forgive (the man who struck me), that is up to you, and if you kill him, then a blow for a blow.”[3]

-------------------------------------------------------------

[1] Ibn Kuthayr, Tarikh, vol. 3, p. 170.

[2] Al-Kulayni is Muhammad bin Ya‘qub bin Ishaq. He is among the greatest Shi‘ite religious scholars. He was among those who renewed the Imami doctrine in the third century of hijra. Among his most famous books is al-Kafi. He spent twenty years in writing it. It is among the greatest and most important Islamic books. In respect of its advantages, Muhammad Amin al-Asterabadi said that he heard from some religious scholars who said that no book similar to it has ben written. He (al-Kulayni), may Allah have mercy on him, died in Baghdad, in the year 329. A. H. Muhammad bin Ja‘far performed the prayer over him. He was buried at the gate of Kufa. Al-Kuna wa al-Alqab, vol. 3, p. 98.

[3] Al-Kulayni, Usool al-Kafi, vol. 1, pp. 297-298.

Some Sunnis maintain that Imam Ali (a.s) did not entrust the authority after him to his son al-Hasan. They have indicated that through what Shu‘ayb bin Maymun al-Wasiti[1] narrated, saying: “Ali was asked: ‘Will you not appoint anyone as a successor? He replied: ‘If Allah wants good to the community, He will gather them on their good.” This narration is among Shu‘ayb’s fabricated and denied traditions, as Ibn Hajar has mentioned.[2]

Imam al-Hasan was the darling of Allah’s Apostle and the master of the youths of the Paradise. He was an Imam whether he rose or sat down, as Allah’s Apostle said. Allah purified him from all defects and uncleanness, as the Verse of al-Tatheer has mentioned. Moreover, he had all the qualifications that the caliphate required such as knowledge, fear of Allah, determination, and merit. Therefore, how did Imam Ali (a.s) not direct the community to pay homage to him and not to appoint him as an Imam after him?

Imam Ali was the most careful of Muslims for the unity of the nation. Therefore, how was it possible for him to leave the authority in chaos after him and not to install an Imam whom the community should resort to, especially as it concerned that critical period when dangers and problems surrounded the Muslims?

To the Better World

After Imam Ali had finished his recommendations, he began suffering the agonies of death while he was reciting some Qur’anic verses and supplications, and asking Allah for forgiveness. When the inevitable death came to him, he this verse: For the like of this then let the workers work.[3] Then his pure soul went to the gardens of Paradise and rose to the Most High Comrade![4] That Divine mercy rose to its Source, for he was the light that

-------------------------------------------------------------

[1] Shu‘ayb bin Maymun al-Wasiti, the man of al-buzoor; Abu Hatam has said: “He (Shu‘ayb bin Maymun al-Wasiti) is unknown.” And so said al-‘Ijli. Al-Bukhari has said: “He was suspected.” Abu Hayyan has said: “He narrated denied traditions on the authority of the famous (traditionists). None uses him as a proof when only he narrates a certain tradition.” Tahthib al-Tahthib, vol. 4, p. 357.

[2] Tahthib al-Tahthib, vol. 4, p. 357. It has been mentioned in it: “Among his denied traditions is that which he narrated on the authority of Husayn al-Sha‘bi, on the authority of Abi Wa’il, who said: ‘Ali was asked: ‘Will you not appoint anyone a successor…?’”

[3] Qur’an, 37, 61.

[4] The historians have differed over the night when Abdurrahman bin Muljim struck Imam Ali. It was said that it was on the 18th of Ramadan. This has been mentioned by al-Mas‘udi in his Muruj al-Thahab. It was said that it was on the 17th of Ramadan. This has been mentioned by Ibn ‘Abd al-Bir in his al-Isti‘ab. The Shi‘ite historians have mentioned that it was on the 19th of Ramadan. As for his holy age, it was said that it was 64 years, and it was said 63, and other than that was also said. As for the period of his caliphate, it was four years, nine months, and six days. Al-Hasan was then 37 years old. This has been mentioned in Kashf al-Ghumma, p. 154.

Allah had created to disperse the shadows of darkness. The pillars of justice swung, and the principles of the religion were effaced. The helper of the weak, shelter of strangers, and father of orphans died! My master, O Abu al-Hasan, you have gone to the immortal world while you were overworked and tired. Your right and high position were ignored by many! You spent your life among that dark generation that paid no attention to knowledge and justice, that did not understand your goals of building a society where justice, welfare, and good had to prevail! If mankind had had luck, they would have handed over the leadership of the community to you, that you might supply the world with your sciences and knowledge! To Allah we belong and to Him is our return!

Imam Ali is prepared for Burial

Al-Hasan (a.s) prepared his father for burial. He washed the pure corpse, embalmed it with scent, and shrouded it. When the last part of the night came, he and a group of his family and companions carried the sacred body to its final abode. They buried the Imam in Holy Najaf where his present Shrine is a Kaaba for comers, a visiting place for believers and the pious, and a school for learners. After Imam al-Hasan had buried his father, he returned home while overcome with sorrow and astonishment.

The killer is punished

In the morning of that day, Imam al-Hasan ordered the sinful criminal Abdurrahman bin Muljam to be brought to him. When he was before him, he (bin Muljam) asked Imam al-Hasan:

-What did your father order you to do?

-He ordered me not to kill other than his killer. He ordered me to satisfy your stomach, and to be kind to you. If he lived, he would punish or pardon you. If he died, I would make you follow him.

The sinner said: “Your father said the truth and acted according to it during anger and pleasure!”

Then Imam al-Hasan struck him with the sword. However, the cursed sinner (Abdurrahman bin Muljam) protected himself against the sword with his hand, and it was cut off. Then al-Hasan killed him and did not maim him.[1] The

-------------------------------------------------------------

[1] Al-Ya‘qubi, Tarikh, vol. 1, p. 191. Al-Tabari, Tarikh, vol. 6, p. 86. Maqatil al-Talibiyyin, p. 16. Ibn al-Athir, Tarikh, vol. 3, p. 170.

curse of Allah, of the cursers, of those who were born, of those who died, and of those to whom Allah said: “Be, and they were” be on ibn Muljam. On him is the curse that dries spring, destroys crops, and burns the plants in the earth while they are pretty! May Allah place the sighing and groaning of the fire in the origins of his being! May a thousand Satans destroy him by turning him on his face in the fire where there are burning mouths of flame with blazing and whistling![1]

As for the maiming, some historians have maintained it. Without doubt it is among the fabricated things. Imam Ali (a.s) had prohibited that repeating the sayings of the Prophet (a.s): “Maiming is forbidden even to a mordacious dog!” So how was it permissible for the darling of the Apostle (a.s) and his grandson (Imam al-Hasan) to turn away from his father’s will and commit that which opposed the Islamic Law? Those who have maintained the maiming have differed over the person who maimed Abdurrahman bin Muljam. Al-Muhib al-Tabari has mentioned that it was Imam al-Husayn and Muhammad bin al-Hanafiya who maimed him, while al-Hasan prevented them from doing that, but they did not yield to him.[2] Abu al-Fida’ has mentioned that it was Abdullah bin Ja‘far who did that.[3] As for Ibn Abi al-Hadeed, he has mentioned that it was al-Hasan who did that.[4]

This difference makes us sure that the maiming was fabricated and it was not real. Dr. Taha Husayn has decided that the maiming was done by the blood guardians, saying: “The certain thing is that the blood guardians did not carry out Ali’s will concerning his killer. He had commanded them to make him (the killer) follow him and not to aggress (against him). However, they maimed him with the ugliest maiming, and when he died, they burnt him with fire.”[5]

The certain thing is contrary to that which Dr. Taha has mentioned. We have mentioned that the historians have differed over the maiming. Besides, the blood guardians are far away from committing that which disagreed with the Islamic Law.

Anyway, after Imam al-Hasan had killed Abdurrahman bin Muljam, people overcrowded before him to pledge allegiance to him. We will mention that in details. Imam al-Hasan received the caliphate with that which none of those

-------------------------------------------------------------

[1] Imam Ali; the Voice of the Human Justice, vol. 4, p. 1003.

[2] Al-Riyad al-Nadira.

[3] Abu al-Fida’, Tarikh, vol. 1, p. 180.

[4] Ibn Abi al-Haddeed, Sharh Nahj al-Balagha, vol. 5, p. 452.

[5] Ali wa Banuh (Ali and his children), p. 184.

who had preceded him received with. The Islamic capital was threatened by the danger of Mu’awiya whose power became strong and his authority became firm. All those ambitious, who did not understand Islam, joined him. They spared no effort to corrupt the authority of Imam al-Hasan and destroy his government. Besides this external danger, local seditions spread among the Iraqi people. The greatest of them in danger, affliction, and tribulation was that of the Kharijites, who were like a woodworm boring in the Iraqi camp, and the most dangerous armed group facing the new government. The simple-minded and the deceived followed the Kharijites’ thoughts.

Imam al-Hasan received these two dangers during the period of his caliphate. He was greatly afflicted with them. Not only Imam al-Husayn (a.s) was afflicted with them, but all the Islamic state and the caliphate were also afflicted with them. Imam al-Hasan hoped that the Islamic concepts would spread during his reign, that social justice would prevail over the earth, and that he would put an end to the social injustice and oppression.

Chapter XIII: The Pledge of Allegiance

Islam has taken great care of the caliphate (Khilafa),made great responsibilities in it, and regarded it as responsible for the Muslims’ renaissance, development, progress in the fields of science, and for directing them towards good, keeping them away from the ways of misguidance and corruption, finding sound means for their strength and welfare. Islam has also made the caliphate to safeguard the religion, keep its affairs, and preserve its ideals. Therefore, the caliphate is the pivot on which the policy of Islam and all its affairs turn.

Most surely the reality and thought of Islam include all the religious and political fields. Islam has established a harmonious unity between them and regarded them as one inseparable part. Many orientalists have realized this fact. One of them has said: “Islam is not just a religious phenomenon; rather it has brought a political regime, for its founder was a prophet and an ideal ruler. He was expert in the ways of government.”

Jeet has said: “Islam is not mere individual religious beliefs; rather it requires establishing an independent society having a certain method in ruling, special laws and regulations.”[1]

Most surely there is a close relationship between the caliphate and Islam. Therefore, it is a part of its programs and a chapter of its chapters. So there is no escape from establishing it on the arena of life. Sheikh Muhammad ‘Abda has said: “Islam is a religion and law. It has established penalties and assigned rights. Apparently, not every belief is a precept…. That is because caprice may overcome (its owner) and desire may control (him). Therefore, the truth is denied, and the aggressor exceeds the limit. So the proof is not complete unless there is a force to administer the criminal punishments, to carry out the decision of a judge, and to protect the regulations of the community.”[2]

Islam has brought a perfect group of regulations and laws aiming at regulating life, protecting rights, putting an end to deception and oppression, establishing security and justice in the country. Of course they are in need of a force and a state to protect them and apply them to the reality of life.

-------------------------------------------------------------

[1] Al-Nizam al-Siyasi fi al-Islam, p. 15.

[2] Al-Islam wan-Nasraniya, p. 65.

Imam Ali, the Commander of the faithful, has talked about the qualities of one who undertakes the leadership of government and manages the affairs of the country. He has said: “You certainly know that he, who is in charge of honor, life, booty, (enforcement of) legal commandments and the leadership of the Muslims, should not be miser, for his greed would make him wish for people’s wealth, nor should he be ignorant, as he would then mislead them with his ignorance, nor should he be of rude behavior lest he would estrange them with his rudeness, nor should he deal unjustly with them by preferring one group to another, nor should he accept a bribe while taking decisions, as he would forfeit (others’) rights and hold them up without finality, nor should he ignore the Sunna as he would ruin the people.”[1]

Imam Ali (a.s) views that whoever undertakes the Muslims’ affairs should be generous, free from miserliness, knowledgeable of what the community needs, should not deal unjustly with wealth, not take a bribe for his deeds, not cancel Allah’s laws, and not leave the Sunna of His Prophet (a.s). If he is void of these qualities, the community faces during his reign many problems and the country is liable to crises and disasters.

In the story of Ibrahim (Abraham) (a.s) the Holy Qur’an has mentioned one of his children who was worthy of the Imamate. Allah, the Exalted, has said: “Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.”[2] The commentators of the Qur’an have mentioned that the meaning of the covenant is the Imamate; and (the meaning of) the Imamate is the caliphate. Therefore it (the covenant) does not include one who gets involved in oppression during any stage of his lifetime, whether he has wronged himself or others. Accordingly, this favor is not given to him.

Certainly Islam has taken great care of him who undertakes the Muslims’ affairs. It has required him to be an example of justice, manifestation of the truth, and a source of all the psychological merits, that he may take care of the community’s interests and to achieve all what it needs such as might and dignity. Certainly none had the high qualities Islam stipulated for the wise leadership except the Prophet’s Household (Ahl al-Bayt), peace be on them. That is because Allah had taken away uncleanness from them and purified them thoroughly. The Prophet, may Allah bless him and his family, compared them to Allah’s Holy Book, falsehood shall not come to it from before it nor from behind it, and regarded them as life-ships and security for mankind. Of

-------------------------------------------------------------

[1] Muhammed ‘Abda, Sharh Nahj al-Balagha, vol. 2, p. 19.

[2] Qur’an, 1, 124.

course, such great care of them resulted from nothing except their importance and that they were unique in man’s history. Imam Ali, the Commander of the faithful, has talked about their noble qualities and their high tendencies, saying: “They are life for knowledge and death for ignorance. Their forbearance tells you of their knowledge, and their silence tells you of the wisdom of their speaking. They do not go against right nor do they differ (among themselves) over it. They are the pillars of Islam and the asylums of (its) protection. With them right has returned to its position and wrong has left its place and its tongue has been severed from its root. They have understood the religion attentively and carefully, not by mere heresy or from relaters, because the relaters of knowledge are many but those who understand it are few.”[1] In addition to these abilities and talents they had, the Prophet, may Allah bless him and his family, singled them out for the caliphate, for they were worthier of it than others. Traditions ensured by many ways of transmission have been reported from him in this respect. An example is his saying: “This religion is still standing until the Hour (the Day of Resurrection) comes. There will be over them (Muslims) twelve caliphs. All of them are from Quraysh.”

He, may Allah bless him and his family, has also said: “There will be after me twelve commanders (emirs).” And he has said: “All of them are from Quraysh.”

Traditions similar to these have frankly indicated that the caliphate is limited to them, that they are life-ships for the community and that they guide it to good and lead it to the Garden.

An example of the twelve pure Imams the Prophet, may Allah bless him and his family, had appointed as successors after him and entrusted with propagating his message is Imam al-Hasan, has darling and elder grandson. He installed him as an Imam over his community. He has said concerning him and his brother (al-Husayn): “Al-Hasan and al-Husayn are two Imams, whether they rise or sit down.”

After ‘Imam Ali had been struck with the sword by Abdurrahman bin Muljim, he appointed al-Hasan as the Imam after him. After the death of Ameerul Mo'minin, the Muslims hurried to al-Hasan (a.s) and paid homage to him. They gathered in Kufa Mosque in the morning, the 21st of Ramadan, in the year 40 AH. Then Imam al-Hasan (a.s) came accompanied by the remainder of the Muhajireen and of the Ansar. He ascended the pulpit, praised and

-------------------------------------------------------------

[1] Muhammed ‘Abda, Sharh Nahj al-Balagha, vol. 2, p. 259.

lauded Allah. Then he praised his father the greatest lost justice. He mentioned some of his merits and talents, saying: “Last night a man died who was the first among the early (Muslims) in (good) deeds. No any later (Muslims) did attain his level in (good) deeds. He used to fight alongside the Apostle of Allah (a.s) and protected him with his own life. The Apostle of Allah (a.s) used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until Allah brought victory through his hands. He (a.s) has died on this night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Noon, the testamentary trustee of Moses (a.s) died. He has left behind him no gold or silver except seven hundred dirhams from his stipend, with which he intended to buy a servant for his family. He has ordered me to return them to the Muslims public treasury.”[1]

The image of his father came into his mind. Then tears overcame him and he wept and the people wept with him. Sadness and sorrow prevailed. Then the Imam continued his speech. He explained to the people his high position, the genuine honor and glory he had, saying: “O people, whoever recognizes me knows me, and whoever does not, then I am al-Hasan bin Ali. I am the (grand) son of the Prophet. I am the son of the guardian. I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with Allah’s permission, summoned (the people) to Allah. I am the (grand) son of the light that shone out (to the world). I am from the House where Gabriel came down to us and ascended from us. I am from the House, from whom Allah has kept away abomination and whom Allah has purified thoroughly. I am from the House for whom Allah has imposed love on all Muslims, when Allah, the Almighty and Exalted, said to His Prophet, may Allah bless him and his family: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself. The good is love for us, the Household.”

This eloquent speech has the following points:

1. He informed people about his father’s struggle (jihad), his extreme courage in Islam, his protecting Allah’s Apostle (a.s) with his own life in all the attitudes and battles. He praised him with an eloquent speech. And indeed, Ameerul Mo'minin was the greatest personality who surpassed all the reformers throughout the stages of history. Indeed he was so. Throughout the past and the present none has surpassed Imam Ali in his ideals, his talents, and his unequal struggle for Islam.

-------------------------------------------------------------

[1] Al-Futooh, vol. 1, p. 146.

2. In his wonderful speech he has displayed the sacredness of the night on which his father went to the Gardens of immortality. On that night, Jesus, son of Mary (a.s) ascended to Heaven, Joshua, son of Noon, the trustee of Moses (a.s) went to the Neighborhood of Allah, the Most High. And on that night Imam Ali, the master of guardians, the head of the pious, the defender of the entity of Islam moved to the Neighborhood of Allah. Therefore, it was indeed the most sacred and glorious night with Allah.

3. He explained to the people his father’s asceticism and his renouncing of the worldly pleasures. That was when he left to he better world and left behind him nothing of its vanities while he was able to live in luxurious palaces, wear excellent silk garments, eat delicious food, an possess maids and servants. However, he left that because Allah has prepared for him comfort, dignity, and happiness in the Abode of Survival, and has given him in this world an immortal name, good laudation and reputation coupled with admiration and sanctification with all the people. The inevitable moment of death came to Imam Ali while he left behind him nothing of the vanities of the world. He left behind him neither gold nor silver nor a house nor a real estate, while he was the supreme ruler of the Muslims and enormous properties were brought to him from the various Muslim countries, but he (a.s) refused to take anything from that.

4. His speech included the summons to the people to pledge allegiance to himself. The summons was wonderful in the full sense of the word. He introduced himself to the people saying in a very clear way. He speech implies that there was no one worthier of the caliphate than him for he had all perfect qualities and virtues.

After Imam al-Hasan (a.s) had finished his speech, of which history has narrated nothing except one part, ‘Ubayd Allah bin al-Abbas urged the Muslims to hurry to pay homage to him. He said to them: “O people, this is the (grand) son of your Prophet and the guardian of your Imam; therefore, pledge allegiance to him!”

The people responded to this blessed summons. They declared their obedience, consent, and yielding (to Imam al-Hasan), saying: “None is more beloved to us nor has anyone more right to succession (caliphate) than him.”[1]

They hurried to Imam al-Hasan to pay homage to him; and they indeed paid homage to Allah and His Apostle.

-------------------------------------------------------------

[1] Maqatil al-Talibiyyin, p. 34. Al-Irshad, p. 167.

Qays bin Sa‘d al-Ansari, a believing, revolutionist, resolute, and leader, was the first to pledge allegiance to Imam al-Hasan. He was full of enthusiasm and yearning for fighting against the enemies of Allah and opponents of Islam. So he said to him: “Stretch out your hand to pledge allegiance to you (to act) according to Allah’s Book and the Sunna of His Prophet and to fight against those who have regarded (killing Muslims) as lawful.”

The Imam found it difficult to say to Qays that it was sufficient for him to act according to Allah’s Book and the Sunna of His Prophet, and that he was in no need of the stipulation of fighting against those who regarded (killing Muslims) as lawful. That is because they have explained all things. So he said to him with gentleness and leniency: “(I will act) according to Allah’s Book and the Sunna of His Apostle, for they satisfy all conditions.”[1]

Ibn Qutayba has mentioned that some people went to Imam al-Hasan to pay homage to him. The Imam turned to them and said: “(When) you pledge allegiance to me, (you should) listen (to me), obey me, fight against whomever I fight, and make peace with whomever I make peace with.” When they heard these conditions, they refrained from paying homage (to him). They withheld their hands (from al-Hasan). And so did he. Accordingly, they crowded before al-Husayn to pay allegiance to him. They said to him: “Stretch out your hand to pledge allegiance according to what we had pledge allegiance to your father and to battle against those who have regarded (killing Muslims) as lawful, those who have gone astray, the people of Sham (the Syrians).”

However al-Husayn rebuked them, saying: “I seek refuge with Allah from pledging allegiance to you as long as al-Hasan is alive!”

After al-Husayn (a.s) had refused to accept their request, they went to al-Hasan (a.s) and unwillingly paid homage to him.[2] This speech is very far from the reality. I (the author) think that it is among the fabricated things, for it shows that Imam al-Hasan had the desire for making peace with his opponent (Mu’awiya) at the beginning of the attitude. This speech is contrary to his numerous attitudes indicating that he decided to battle against his opponent and that he had no desire for making peace with him. We will mention that in detail. If we admitted that as true, then that was with the Kharijites, who intended to create disorders and riot among the Iraqi people, to spread fear and terrorism among them through the fact that the Imam had decided to war

-------------------------------------------------------------

[1] Ibn al-Athir, Tarikh, vol. 3, p. 174. Ibn Khaldun, Tarikh, vol. 2, p. 186.

[2] Al-Imama wa al-Siyasa, vol. 1, p. 170.

(against his opponent Mu’awiya). The proof for that is that they refrained from paying homage to him in the first place. This shows that they were psychologically disordered and that they had neither confidence nor faith in the new Caliph. The Kharijites were famous for that. As for Imam al-Hasan’s followers, his companions, and his special associates, they fully believed him, trusted him, loved him, and were loyal to him.

Anyway this speech includes both war and peace. It includes both of the affairs: making peace with those who obeyed him and fighting against those who disobeyed him, whether they were from the Kharijites or from the people of Sham. However the Kharijites did not admire that, so they made troubles in respect of the affair (of the pledge of allegiance). They intended to fight against the people of Sham. Before we end this chapter, we have to explain some affairs concerning it. They are as follows:

1. Accepting the Caliphate

Many critics have asked about the reason why Imam al-Hasan (a.s) accepted the caliphate while the Islamic capital was afflicted with dangers and troubles. They have said: “He had to be slow in (accepting) the authority, and not to be hasty.” His Eminence, late Hujjatollah Aal Yaseen, may Allah have mercy on him, has answered, saying:

Firstly, as it was religiously incumbent on the people to yield to the pledge of allegiance to the appointed Imam, the Imam, who had supporters, had to accept the pledge of allegiance from the people.

As for the proof, it is that the people throughout the Muslim countries willingly crowded to pay homage (to Imam al-Hasan). This is apparently a sufficient proof for accepting the caliphate. There was no excuse (for al-Hasan) to fail to (undertake) the religious duty whose conditions were available.

Secondly, most surely the reason for this primitive reversal from the affair of al-Hasan (a.s) is that (the researchers) considered the caliphate from a worldly side only, while it was more appropriate for them to interrogate it from a religious side. That is because there was a great difference between the world and the religion in the Imam’s viewpoint. From this side the affair is a success, not a loss. We shall explain that in an appropriate place. Though the caliphate brought about pain, the pain was for the sake of Islam. Who was more appropriate than al-Hasan to bear pain for the sake of Islam, which grew in his house?

Thirdly, as al-Hasan (a.s) had a high position among the Muslim leaders, an excellent lineage, and remarkable scientific position, so he could not be away (from the caliphate) even if he willingly wanted that. In the meantime, people would not leave him even if he wanted to leave them. There was no escape from that the violent shocks pushed one another towards him to move him to shoulder the responsibility, to carry out the truth, and to forbid the evil just as his brother al-Husayn did during his time.[1]

Sheikh Aal Yaseen went on giving proofs of that it was necessary for Imam al-Hasan (a.s) to accept the caliphate and to respond to the people who hailed him. Generally speaking, without doubt, if he had failed to ascend the throne and left the affair to chaos, then the community would have faced dangers and difficulties. Then what was the justification for that al-Hasan had not to be hasty in respect of the authority while the community had unanimously agreed on paying allegiance to him, just as His Eminence late Aal Yaseen has mentioned in detail?

2. The general Pledge of Allegiance

The Muslims throughout the Islamic world unanimously agreed on paying allegiance to Imam al-Hasan, yielding to his government and obeying his commands. Forty-two thousands from the people of Kufa pledged allegiance to him; to follow and to obey. The people of Basra, al-Mada’in, and all the people of Iraq paid homage to him. Persia pledged allegiance to him through Ziyad bin Abeeh. The people of al-Hijaz and Yemen paid homage to him through the hands of Jariya bin Qudama, a watchful, resolute military commander. None refused to pledge allegiance to him except Mu’awiya and his followers just as they had refused to pay homage to Imam Ali, peace be on him. Therefore, the pledge of allegiance to al-Hasan (a.s) was general and it included all the regions in the Islamic world; it was similar to that of his father.

3. Making the State firm

After allegiance had been paid to him, al-Hasan (a.s) began making his state firm. He appointed governors, employed noble and experienced men from among the just believers and righteous Muslims, gave resolute orders to the (military) commanders, and increased the salaries of the troops hundred per cent. Imam Ali did that at the Battle of al-Jamal. Through this first plan of good deeds and charity he gave to the military troops, al-Hasan possessed the hearts and the swords. Ibn Katheer has said: “They loved him more than they

-------------------------------------------------------------

[1] Sulh al-Hasan, p. 47.

loved his father.”[1] In this manner Imam al-Hasan (a.s) spared no effort to reform his state, to make it firm, and to protect it. He addressed people, and his speech was full of urging them to clinging to obedience to him, for he was from the pure family (of the Prophet) and from among the two weighty things (the Book of Allah and the Prophet’s progeny) that the Prophet (a.s) had left among his community. Imam al-Hasan (a.s) warned his subjects against listening to and following Mu’awiya’s propaganda, slanders, and lies. He ordered them to cling to co-operation, union, and unity that they might resist the Umayyad aggression which endangered the Islamic society and made it liable to lose life. We have mentioned his speech in the first part of the book.[2]

4. Historical Mistakes

Some writers and historians have made some mistakes regarding the allegiance to Imam al-Hasan. I think that I have to mention them:

A. Al-Mas‘udi

Al-Mas‘udi has mentioned: “Most surely the allegiance was paid to Imam (al-Hasan) two days after the death of his father.”[3] This speech does not agree with what the majority of historians have mentioned: “The allegiance was paid to him in the morning after burying his father the night before.”

B. Farid Hajji

Professor Farid Hajji has mentioned: “The allegiance was paid to al-Hasan (peace be on him) before the death of his father. When the pledge of allegiance (to him) was over, his father died.”[4] This speech is similar to the previous one, for it is contrary to the general agreement of the historians, who have unanimously agreed on that the pledge of allegiance (to al-Hasan) was immediately after the murder of Imam Ali. As far as I know, no historian has mentioned that the allegiance was paid to Imam al-Hasan during his father’s lifetime.

C. Al-Khudhari

Concerning the pledge of allegiance to Imam al-Hasan, Sheikh Muhammed al-Khudari has mentioned: “Al-Hasan regarded the allegiance to him as not similar to that of his father. That is because it was not general, but it was

-------------------------------------------------------------

[1] Al-Bidaya wa al-Nihaya, vol. 8, p. 41.

[2] Vol. 1, p. 363.

[3] Al-Tanbeeh wa al-Ashraf, p. 260.

[4] Da’irat al-Ma‘arif, vol. 3, p. 443. He has repeated that in his bookKanz al-‘Uloom wa al-Lugha, p. 380.

limited to his followers (Shia) from among the people of Iraq.”[1] This speech is also contrary to the reality. The allegiance to Imam al-Hasan was not limited to his followers from among the people of Iraq. The governors appointed by the Imam throughout the Muslim countries took allegiance to the imam from the Muslims, as we have mentioned. No country refused to pay homage to him except that which was ruled by Mu’awiya.

D. Taha Husayn

Concerning the allegiance to Imam al-Hasan, Dr. Taha Husayn has said: “Anyway al-Hasan did not ask the people (to pay homage to him), nor did he interfere with their pledge of allegiance (to him). It was Qays bin Ubada who summoned the people to this allegiance. When the people wept and responded (to him), he brought al-Hasan out for the pledge of allegiance.”[2] What Dr. Taha Husayn has mentioned is incorrect for the following reasons:

1. His saying, ‘Al-Hasan did not ask the people (to pay homage to him), nor did he interfere with their pledge of allegiance (to him),’ is untrue. It is refuted by al-Hasan himself when he made a speech to praise his father. He urged the people to pay homage to him and moved them to obey him. That was when he mentioned the lineage and the merits by which he was distinguished. The purpose for mentioning them during his praising his father was to summon the people to pay homage to him and to make them know that no one was worthier of the caliphate than he was.

2. As for his statement, ‘It was Qays bin Ubada who summoned the people to pay allegiance (to al-Hasan). When the people wept and responded (to him), he brought al-Hasan out for the pledge of allegiance,’ it is a clear mistake and strange mixture. That is because the summons to the pledge of allegiance (to al-Hasan) took place after the Imam had ended his previous speech, and it was not before that. The one who summoned people to that was Ubaydillah bin al-Abbas. Qays bin Sa‘d was the first to pledge allegiance to Imam al-Hasan, as we have previously explained. Most researches of Dr. Taha Husayn on Imam al-Hasan are void of inquiry and far from correctness. He passed by Imam al-Hasan’s life and his making peace with Mu’awiya but he did not understand the fact nor did he approach the reality. We will mention his historical mistakes or conclusions concerning the research.

-------------------------------------------------------------

[1] Itmam al-Wafa’ fi Sirat al-Khulafa’, p. 225.

[2] ‘Ali wa Banuh, p. 195.

Unfortunately, many historians and writers have not carefully gone through the researches on Imam al-Hasan (a.s) nor have they understood the fabricated lies against his brilliant life, which was similar to that of his grandfather, the great Apostle, may Allah bless him and his family, in all its dimensions and mental trends aiming at an inclusive reform among people.

Most historians and writers have submitted to their traditional sentiments and followed their cheap desires, which have missed the truth and misled the public opinion in many sides of their ideological life. Their researches on the first grandson of the Prophet may Allah bless him and his family, are distorted and disordered. They do not represent any side of the truth, nor do they shed any light on the society where Imam al-Hasan (a.s) lived. During that terrible period of time the organs of government intended through their mass media and intelligence to create lies and misleading propagandas, paying no attention to committing sins in respect of that.

Certainly Imam al-Hasan suffered from the Umayyads to the extent that none had ever suffered from them. He faced painful troubles and difficulties. He faced the black treason of his troops who submitted to the misleading propaganda Mu’awiya’s military intelligence spread among them saying that Imam al-Hasan had responded to making peach with Mu’awiya. Accordingly, the Imam’s troops absolutely believed in that, plundered his belongings and attacked him. The Imam suffered from the problems plotted by the Kharijites (rebels). It is worth mentioning that the Kharijites had no awareness. They were a group of terrorists. They spread fear and terror among the people. They regarded as lawful the aggression against the Muslims and their properties. That was lawful according to the law they made to justify the oppression and mischief they made in the land.

Imam al-Hasan suffered too much of these ordeals and difficulties. He was terribly afflicted with them. The book will shed light on many of these sides.

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