Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) Volume 1

Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) 7%

Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) Author:
Translator: Dr. Ali Peiravi
Publisher: Ansariyan Publications – Qum
Category: Imam al-Reza
ISBN: 964-438-789-9

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Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.)

Uyun Akhbar, Al-Reza: The Source of Traditions on Imam Ridha' (A.S.) Volume 1

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-789-9
English

1

Chapter 13: A Session in the Presence of Al-Ma’mun of Al-Ridha’’s Debate On Unity With Soleiman Al-Marwazi - The Theologian From Khorasan

13-1 Abu Ja’far Muhammad ibn Ali ibn Ahmad - the jurisprudent - may God be pleased with him - narrated that Abu Muhammad Al-Hassan ibn Muhammad ibn Ali ibn Sadaqat al-Qumi quoted on the authority of Abu Amr Muhammad ibn Abdul Aziz Al-Ansari al-Kajji, on the authority of Al-Hassan ibn Muhammad al-Nawfali, “Soleiman al-Marwazi - the most prominent religious scholar in Khorasan went to see Al-Ma’mun. Al-Ma’mun honored him, granted him gifts and said, “My cousin Ali ibn Musa Al-Ridha’ (a.s.) has come here from Hijaz. He likes theology and theologians. Thus it would not be any trouble if you came to hold a

قَالَ حَفِظَ اللَّهُ عَمِّي مَا أَعْرَفَنِي بِهِ لِمَ كَرِهَ ذَلِكَ يَا غُلامُ صِرْ إِلَى عِمْرَانَ الصَّابِي فَأْتِنِي بِهِ فَقُلْتُ جُعِلْتُ فِدَاكَ أَنَا أَعْرِفُ مَوْضِعَهُ وَهُوَعِنْدَ بَعْضِ إِخْوَانِنَا مِنَ الشِّيعَةِ قَالَ فَلا بَأْسَ قَرِّبُوا إِلَيْهِ دَابَّةً فَصِرْتُ إِلَى عِمْرَانَ فَأَتَيْتُهُ بِهِ فَرَحَّبَ بِهِ وَدَعَا بِكِسْوَةٍ فَخَلَعَهَا عَلَيْهِ وَحَمَلَهُ وَدَعَا بِعَشَرَةِ آلافِ دِرْهَمٍ فَوَصَلَهُ بِهَا فَقُلْتُ جُعِلْتُ فِدَاكَ حَكَيْتَ فِعْلَ جَدِّكَ أَمِيرِ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ قَالَ هَكَذَا يَجِبُ ثُمَّ دَعَا عَلَيْهِ السَّلامُ بِالْعِشَاءِ فَأَجْلَسَنِي عَنْ يَمِينِهِ وَأَجْلَسَ عِمْرَانَ عَنْ يَسَارِهِ حَتَّى إِذَا فَرَغْنَا قَالَ لِعِمْرَانَ انْصَرِفْ مُصَاحِباً وَبَكِّرْ عَلَيْنَا نُطْعِمْكَ طَعَامَ الْمَدِينَةِ فَكَانَ عِمْرَانُ بَعْدَ ذَلِكَ يَجْتَمِعُ إِلَيْهِ الْمُتَكَلِّمُونَ مِنْ أَصْحَابِ الْمَقَالاتِ فَيُبْطِلُ أَمْرَهُمْ حَتَّى اجْتَنَبُوهُ وَوَصَلَهُ الْمَأْمُونُ بِعَشَرَةِ آلافِ دِرْهَمٍ وَأَعْطَاهُ الْفَضْلُ مَالاً وَحَمَلَهُ وَوَلاهُ الرِّضَا عَلَيْهِ السَّلامُ صَدَقَاتِ بَلْخٍ فَأَصَابَ الرَّغَائِب‏.

13- بابُ فِي ذكر مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ مَعَ سُلَيْمان المَرْوَزِىُ‏ مُتكَلِّمِ خُراسان عِنْدَ المَأمُون فِي التَّوحيدِ

1 - حَدَّثَنا أَبُو مُحَمَّد جَعْفَرِ بْنِ عَلِىِّ بْنِ ِحْمَد الفقيه رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُو مُحَمَّد الحَسَن بْنِ‏عَلِيِّ بن صَدَقَة القُمِّيّ قالَ: حَدَّثَنا أَبُوعمرو مُحَمَّدِ بْنِ عمرو بْنِ عَبْد العَزِيز الأَنْصارِي الكَجِّيُّ قالَ: حَدَّثَني من سمع الحَسَن بْنِ مُحَمَّدالنُّوفَلِيِّ يَقُولُ قَدِمَ سُلَيَْمانُ الْمَرْوَزِيُّ مُتَكَلِّمُ خُرَاسَانَ عَلَى الْمَأْمُونِ فَأَكْرَمَهُ وَوَصَلَهُ ثُمَّ قَالَ لَهُ إِنَّ ابْنَ عَمِّي عَلِيَّ بْنَ مُوسَى قَدِمَ عَلَيَّ مِنَ الْحِجَازِ وَهُوَيُحِبُّ الْكَلامَ وَأَصْحَابَهُ فَلا عَلَيْكَ أَنْ تَصِـيرَ إِلَيْنَـا يَـوْمَ

debate with him on the 8th of Dhul-Hajja (the Day of Tarwiyah) to have a debate with him.”

Soleiman said, “O Commander of the Faithful! I dislike questioning him in your session and amongst a group of the Hashemites. The people will regard him as incapable when he debates with me on theology. Incapabilities are not permissible for him.”

Al-Ma’mun said, “I have invited you because I know that you are learned (in theology). I have no intentions except for you to silence him in an argument.” Soleiman said, “O Commander of the Faithful! I will do it for you. Just bring us together. Just sit back and watch.”

Then Al-Ma’mun sent someone after Al-Ridha’ (a.s.) and said, “A man from Marwaz who is not equal to you in theology has come and asked for you to come to us. Come here if you do not mind.” The Imam (a.s.) made ablutions and told us to go ahead. Imran As-Sa’ebee was with us. We went until we arrived at Al-Ma’mun’s court. Yasir and Khalid took my hands and led me in. When I got in and greeted (Al-Ma’mun), he asked, “Where is my brother Abul Hassan whom may the Sublime God maintain?” I said, “When we were coming he was putting on his clothes. He ordered us to go ahead.” Then I added, “O Commander of the Faithful! Your servant Imran is also with me. He is right outside.” He said, “Who is Imran?” I said, “He is the Sabian who became a Muslim because of you.” He said, “Let him in.” Then Imran came in. Al-Ma’mun welcomed him and then told him, “O Imran! You did not die and join the Hashemites!” Imran said, “O Commander of the Faithful! Praise be to God who honored me by you.” Al-Ma’mun said, “O Imran! This is Soleiman al-Marwazi who is the theologian from Khorasan.” Imran said, “O Commander of the Faithful! He thinks that he is the only one in Khorasan versed in theoretical principles and refutes origination (bida’). Al-Ma’mun said, “Why don’t you have a debate with him?” Imran said, “This depends on him.” Then Al-Ridha’ (a.s.) came in and asked, “What were you discussing?” Imran said, “O son of the Prophet of God! This is Soleiman al-Marwazi.”

Soleiman told Imran, “Will you be pleased with Abil Hassan (a.s.) and what he says about origination. Imran said, “Yes, I will if he (a.s.) presents arguments which I can present when I argue with other theologians like myself.”

التَّرْوِيَةِ لِمُنَاظَرَتِهِ، فَقَالَ سُلَيَْمانُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَكْرَهُ أَنْ أَسْأَلَ مِثْلَهُ فِي مَجْلِسِكَ فِي جَمَاعَةٍ مِنْ بَنِي هَاشِمٍ فَيَنْتَقِصَ عِنْدَ الْقَوْمِ إِذَا كَلَّمَنِي وَلا يَجُوزُ الاسْتِقْصَاءُ عَلَيْهِ قَالَ الْمَأْمُونُ إِنَّمَا وَجَّهْتُ إِلَيْكَ لِمَعْرِفَتِي بِقُوَّتِكَ وَلَيْسَ مُرَادِي إِلا أَنْ تَقْطَعَهُ عَنْ حُجَّةٍ وَاحِدَةٍ فَقَطْ.

فَقَالَ سُلَيَْمانُ: حَسْبُكَ يَا أَمِيرَ الْمُؤْمِنِينَ اجْمَعْ بَيْنِي وَبَيْنَهُ وَخَلِّنِي وَالذَّمَّ.

فَوَجَّهَ الْمَأْمُونُ إِلَى الرِّضَا عَلَيْهِ السَّلامُ فَقَالَ: إِنَّهُ قَدْ قَدِمَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ مَرْوَ وَهُوَ وَاحِدُ خُرَاسَانَ مِنْ أَصْحَابِ الْكَلامِ فَإِنْ خَفَّ عَلَيْكَ أَنْ تَتَجَشَّمَ الْمَصِيرَ إِلَيْنَا فَعَلْتَ. فَنَهَضَ‏ عَلَيْهِ السَّلامُ لِلْوُضُوءِ وَقَالَ لَنَا تَقَدَّمُونِي، وَعِمْرَانُ الصَّابِىُ مَعَنَا، فَصِرْنَا إِلَى الْبَابِ، فَأَخَذَ يَاسِرٌ وَخَالِدٌ بِيَدِي فَأَدْخَلانِي عَلَى الْمَأْمُونِ فَلَمَّا سَلَّمْتُ قَالَ: أَيْنَ أَخِي أَبُو الْحَسَنِ أَبْقَاهُ اللَّهُ؟

قُلْتُ: خَلَّفْتُهُ يَلْبَسُ ثِيَابَهُ وَأَمَرَنَا أَنْ نَتَقَدَّمَ. ثُمَّ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ عِمْرَانَ مَوْلاكَ مَعِي وَهُوَ بِالْبَابِ.

فَقَالَ: مَنْ عِمْرَانُ؟ قُلْتُ: الصَّابِىُ الَّذِي أَسْلَمَ عَلَى يَدَيْكَ.

قَالَ فَلْيَدْخُلْ. فَدَخَلَ فَرَحَّبَ بِهِ الْمَأْمُونُ. ثُمَّ قَالَ لَهُ: يَا عِمْرَانُ لَمْ تَمُتْ حَتَّى صِرْتَ مِنْ بَنِي هَاشِمٍ. قَالَ: الْحَمْدُ لِلَّهِ الَّذِي شَرَّفَنِي بِكُمْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَهُ الْمَأْمُونُ: يَا عِمْرَانُ هَذَا سُلَيَْمانُ الْمَرْوَزِيُّ مُتَكَلِّمُ خُرَاسَانَ قَالَ عِمْرَانُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ يَزْعُمُ أَنَّهُ وَاحِدُ خُرَاسَانَ فِي النَّظَرِ وَيُنْكِرُ الْبَدَاءَ قَالَ فَلِمَ لا تُنَاظِرُهُ قَالَ عِمْرَانُ ذَاكَ إِلَيْهِ فَدَخَلَ الرِّضَا عَلَيْهِ السَّلامُ فَقَالَ: فِي أَيِّ شَيْ‏ءٍ كُنْتُمْ قَالَ عِمْرَانُ يَا ابْنَ رَسُولِ اللَّهِ هَذَا سُلَيَْمانُ الْمَرْوَزِيُّ فَقَالَ سُلَيَْمانُ: أَتَرْضَى بِأَبِي الْحَسَنِ وَبِقَوْلِهِ فِيهِ قَالَ عِمْرَانُ قَدْ رَضِيتُ بِقَوْلِ أَبِي الْحَسَنِ فِي الْبَدَاءِ عَلَى أَنْ يَأْتِيَنِي فِيهِ بِحُجَّةٍ أَحْتَجُّ بِهَا عَلَى نُظَرَائِي مِنْ أَهْلِ النَّظَرِ.

Al-Ma’mun said, “O Abul Hassan! What is your opinion regarding what they argue about?” The Imam (a.s.) said, “O Soleiman! How could you not believe in origination while the Honorable the Exalted God said, ‘But does not man call to mind that We created him before out of nothing?’1 And the Honorable the Exalted God said, ‘It is He Who begins (the process of) Creation; then repeats it…’2 And says, ‘To Him is due the primal origin of the heavens and the earth…’3 Moreover, the Honorable the Exalted God said, ‘He adds to Creation as He pleases…’4 and says, ‘…He began the Creation of man with (nothing more than) clay.’5 Also the Honorable the Exalted God says, ‘There are (yet) others, held in suspense for the command of God, whether He will punish them, or turn in mercy to them…’6 And the Honorable the Exalted God says, ‘…Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained)…’7

Soleiman asked, “Has anything been narrated to you on this issue from your forefather?” The Imam (a.s.) said, “Yes. It has been narrated by my father on the authority of Abi Abdullah (a.s.) who said, “The Honorable the Exalted God has two bodies of knowledge: a Treasured Knowledge, Hidden Knowledge which no one but Him is informed of. Origination is rooted in that knowledge. And He has a second knowledge which He has taught the angels and His Messengers which the knowledgeable Members of the Holy Household are also aware of.”

Soleiman said, “I would like you to present this from the Book of the Honorable the Exalted God.” The Imam (a.s.) said, “The Honorable the Exalted God said, ‘So turn away from them: not thine is the blame.’8 At first God wanted to destroy them. But then the Sublime God changed His mind and said, ‘But teach (thy Message) for teaching benefits the Believers.’9

Soleiman said, “May I be your ransom! Tell me more.”

Then Al-Ridha’ (a.s.) said, “My father (a.s.) informed me on the authority of his forefathers (a.s.), on the authority of God’s Prophet (S) that the Honorable the Exalted God revealed to one of His Prophets to let one of the Kings know that God will take away his life at such and such a time. The Prophet (S) went to see the King and told him that. Then the King

pleaded to God while he was on his bed and fell off of it. He said, “O Lord! Postpone my demise until I see my son grow up to undertake my affairs.” Then the Honorable

قَالَ الْمَأْمُونُ: يَا أَبَا الْحَسَنِ مَا تَقُولُ فِي مَا تَشَاجَرَا فِيهِ؟ قَالَ وَمَا أَنْكَرْتَ مِنَ الْبَدَاءِ يَا سُلَيَْمانُ وَاللَّهُ عَزَّ وَجَلَّ يَقُولُ «أَوَلا يَذْكُرُ الإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئاً» وَيَقُولُ عَزَّ وَجَلَّ «وَهُوَالَّذِي يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ» وَيَقُولُ «بَدِيعُ السَّماواتِ وَالأَرْضِ» وَيَقُولُ عَزَّ وَجَلَّ «يَزِيدُ فِي الْخَلْقِ ما يَشاءُ» وَيَقُولُ «وَبَدَأَ خَلْقَ الإِنْسانِ مِنْ طِينٍ» وَيَقُولُ عَزَّ وَجَلَّ «وَآخَرُونَ مُرْجَوْنَ لامْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ» وَيَقُولُ عَزَّ وَجَلَّ: «وَما يُعَمَّرُ مِنْ مُعَمَّرٍ وَلا يُنْقَصُ مِنْ عُمُرِهِ إِلا فِي كِتابٍ».

قَالَ سُلَيَْمانُ هَلْ رُوِّيتَ فِيهِ عَنْ آبَائِكَ شَيْئاً قَالَ نَعَمْ رُوِّيتُ عَنْ أَبِي عَنْ أَبِي عَبْدِ اللَّهِ‏ عَلَيْهِ السَّلامُ أَنَّهُ قَالَ إِنَّ لِلَّهِ عَزَّ وَجَلَّ عِلْمَيْنِ عِلْماً مَخْزُوناً مَكْنُوناً لا يَعْلَمُهُ إِلا هُوَمِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَعِلْماً عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَالْعُلَمَاءُ مِنْ أَهْلِ بَيْتِ نَبِيِّكَ يَعْلَمُونَهُ.

قَالَ سُلَيَْمانُ أُحِبُّ أَنْ تَنْزِعَهُ لِي مِنْ كِتَابِ اللَّهِ عَزَّ وَجَلَّ قَالَ قَوْلُ اللَّهِ تَعَالَى لِنَبِيِّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ أَرَادَ هَلاكَهُمْ ثُمَّ بَدَا لِلَّهِ تَعَالَى فَقَالَ: وَذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ قَالَ سُلَيَْمانُ زِدْنِي جُعِلْتُ فِدَاكَ قَالَ الرِّضَا عَلَيْهِ السَّلامُ لَقَدْ أَخْبَرَنِي أَبِي، عَن آبَائِهِ‏ عَلَيْهِ السَّلامُ أَنَّ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ أَنْ أَخْبِرْ فُلاناً الْمَلِكَ أَنِّي مُتَوَفِّيهِ إِلَى كَذَا وَكَذَا فَأَتَاهُ ذَلِكَ النَّبِيُّ فَأَخْبَرَهُ فَدَعَا اللَّهَ الْمَلِكُ وَهُوَعَلَى سَرِيرِهِ حَتَّى سَقَطَ مِنَ السَّرِيرِ وَقَالَ: يَا رَبِّ أَجِّلْنِي حَتَّى يَشِبَّ طِفْلِي وَأَقْضِيَ أَمْرِي. فَأَوْحَـى اللَّهُ عَزَّ وَجَلَّ إِلَى ذَلِـكَ النَّبِيِّ أَنِ ائْـتِ

the Exalted God revealed to that Prophet (S), “Go to that King and inform him that I have decided to postpone his death. I have added fifteen years to his life.”

The Prophet (S) said, “O Lord! You well know that I have never lied.” Then the Honorable the Exalted God revealed to him, “You are just an agent. Announce this to him. God is never questioned about what He does.” Then the Imam (a.s.) turned towards Soleiman and said, “I think you have the same opinion as the Jews in this regard.” Soleiman said, “From this I seek refuge in God.” The Imam (a.s.) said, “The Jews say, ‘God's hand is tied up...’10 They mean that God is finished working and is sitting back and does not Create anything else. But the Honorable the Exalted God has given them the following answer, ‘…Be their hands tied up and be they accursed for the (blasphemy) they utter….’11 I have also heard my father Musa ibn Ja’far (a.s.) say the following when asked about Origination, ‘How could the people refute origination, and that God might procrastinate the affairs of some people for a decision regarding them?’”

Soleiman asked, “Can you tell me for what has the following verse been revealed? ‘We have indeed revealed this (Message) in the Night of Power.’12 The Imam (a.s.) said, “O Soleiman! The Honorable the Exalted God will decide the destiny (of an individual) for one year including life or death, good or bad, and sustenance on the Night of Power. Whatever God destines on that night comes to be.” Soleiman said, “Now I understand. Please tell me more.”

The Imam (a.s.) said, “O Soleiman! Some of the affairs are up to the Honorable the Exalted God and what He wills. He can expedite what He wills and procrastinate what He wills. He can destroy what He wills. O Soleiman, Ali (a.s.) said, “Knowledge is of two types: Knowledge which God has taught His angels and His Messengers - that which God has taught His angels and His Messengers will be done, and that which is hidden near Him and He has informed none of His creatures of it. It is by this knowledge which He expedites what He wills to expedite, procrastinates what He wills to procrastinate; destroys what He wills to destroy, and He stabilizes what He wills to stabilize.”

Soleiman told Al-Ma’mun, “O Commander of the Faithful! From today on I will not refute Creation or deny it by God’s Will.” Al-Ma’mun said,

فُلاناً الْمَلِكَ فَأَعْلِمْهُ أَنِّي قَدْ أَنْسَيتُ أَجَلَهُ وَزِدْتُ فِي عُمُرِهِ خَمْسَ عَشْرَةَ سَنَةً فَقَالَ: ذَلِكَ النَّبِيُّ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنِّي لَمْ أَكْذِبْ قَطُّ فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ إِنَّمَا أَنْتَ عَبْدٌ مَأْمُورٌ فَأَبْلِغْهُ ذَلِكَ وَاللَّهُ لا يُسْئَلُ عَمَّا يَفْعَلُ.

ثُمَّ الْتَفَتَ إِلَى سُلَيَْمانَ فَقَالَ: أَحْسَبُكَ ضَاهَيْتَ الْيَهُودَ فِي هَذَا الْبَابِ قَالَ أَعُوذُ بِاللَّهِ مِنْ ذَلِكَ وَمَا قَالَتِ الْيَهُودُ قالَ: قالَ‏تِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ يَعْنُونَ أَنَّ اللَّهَ تَعَالَى قَدْ فَرَغَ مِنَ الأَمْرِ فَلَيْسَ يُحْدِثُ شَيْئاً فَقَالَ اللَّهُ عَزَّ وَجَلَّ: غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِما قالُوا وَلَقَدْ سَمِعْتُ قَوْماً سَأَلُوا أَبِي مُوسَى بْنَ جَعْفَرٍ عَنِ الْبَدَاءِ فَقَالَ: وَمَا يُنْكِرُ النَّاسُ مِنَ الْبَدَاءِ وَأَنْ يَقِفَ اللَّهُ قَوْماً يُرْجِئُهُمْ لامْرِهِ.

قَالَ سُلَيَْمانُ أَلا تُخْبِرُنِي عَنْ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ فِي أَيِّ شَيْ‏ءٍ أُنْزِلَتْ قَالَ يَا سُلَيَْمانُ لَيْلَةُ الْقَدْرِ يُقَدِّرُ اللَّهُ عَزَّ وَجَلَّ فِيهَا مَا يَكُونُ مِنَ السَّنَةِ إِلَى السَّنَةِ مِنْ حَيَاةٍ أَوْ مَوْتٍ أَوْ خَيْرٍ أَوْ شَرٍّ أَوْ رِزْقٍ فَمَا قَدَّرَهُ فِي تِلْكَ اللَّيْلَةِ فَهُوَمِنَ الَْمحْتُومِ قَالَ سُلَيَْمانُ الآْنَ قَدْ فَهِمْتُ جُعِلْتُ فِدَاكَ فَزِدْنِي.

قَالَ يَا سُلَيَْمانُ إِنَّ مِنَ الأُمُورِ أُمُوراً مَوْقُوفَةً عِنْدَ اللَّهِ تَبَارَكَ وَتَعَالَى يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَيُؤَخِّرُ مَا يَشَاءُ يَا سُلَيَْمانُ إِنَّ عَلِيّاً عَلَيْهِ السَّلامُ كَانَ يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عَلَّمَهُ اللَّهُ مَلائِكَتَهُ وَرُسُلَهُ فَمَا عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَإِنَّهُ يَكُونُ وَلا يُكَذِّبُ نَفْسَهُ وَلا مَلائِكَتَهُ وَلا رُسُلَهُ وَعِلْمٌ عِنْدَهُ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَيُؤَخِّرُ مَا يَشَاءُ وَيَمْحُو مَا يَشَاءُ وَيُثْبِتُ مَا يَشَاءُ قَالَ سُلَيَْمانُ لِلْمَأْمُونِ يَا أَمِيرَ الْمُؤْمِنِينَ لا أُنْكِرُ بَعْدَ يَوْمِي هَذَا الْبَدَاءَ وَلا أُكَذِّبُ بِهِ إِنْ شَاءَ اللَّهُ. فَقَالَ الْمَأْمُونُ: يَا سُلَيَْمانُ سَلْ أَبَا الْحَسَنِ عَمَّا

“O Soleiman! Ask Abul Hassan whatever you wish. Just listen carefully and be fair.” Soleiman said, “O my Master! May I ask?” Al-Ridha’ (a.s.) said, “Ask whatever you wish.”

Soleiman said, “What is your view about someone who considers will to be a name - an attribute similar to ‘ living’, ‘hearing’, ‘seeing’, and ‘powerful’?”

Al-Ridha’ (a.s.) said, “You say that things were originated and became different because He so desired and willed. But you do not say that things were originated and became different because He is All-Hearing and All-Seeing. This is a proof that they (i.e. will and desire) are not similar to All-Hearing, All-Seeing, and All-Powerful.”

Soleiman said, “He has always been willing.” The Imam answered him, “O Soleiman! Is His will something other than Him?”

He replied, “Yes.” The Imam (a.s.) said, “Then you have proved that there has always been something along with Him forever.” Soleiman said, “No, I have not.” Al-Ridha’ (a.s.) said, “Is will originated?” Soleiman said, “No. It is not.” Then Al-Ma’mun shouted at him and said, “O Soleiman! Are you showing obstinacy and giving vague answers to such a person as him. You must be fair. Don’t you see that people of intellect are sitting around you?” Then Al-Ma’mun said, “O Abul Hassan! Continue your debate on theology with him since he is the theologian of Khorasan.”

Then the Imam asked him, “O Soleiman! Is it (the will) originated? Whatever is not Eternal is certainly originated. And if it is not originated it is Eternal.”

Soleiman said, “His (Allah's) will is (part) of Him just as His Hearing, His Sight and His Knowledge are (parts) of Him.” Al-Ridha’ (a.s.) said, “Did He will Himself?” Soleiman answered, “No.” The Imam (a.s.) said, “Therefore, willing is not like the hearing and the seeing.” Soleiman said, “Surely, He willed Himself just as He heard Himself, saw Himself, and recognized Himself.”

Al-Ridha’ (a.s.) said, “What is the meaning of ‘He willed Himself’? Did He will to be a thing? Did He will to be All-Living, All-Hearing, All-Seeing or All-Powerful?”

Soleiman said, “Yes.” Al-Ridha’ (a.s.) said, “Did that occur through His will?” Soleiman answered, ‘Yes.’ Al-Ridha’ (a.s.) said, “Then your statement, ‘He

بَدَا لَكَ وَعَلَيْكَ بِحُسْنِ الاسْتَِماعِ وَالإِنْصَافِ. قَالَ سُلَيَْمانُ: يَا سَيِّدِي أَسْأَلُكَ.

قَالَ الرِّضَا: سَلْ عَمَّا بَدَا لَكَ. قَالَ: مَا تَقُولُ فِيمَنْ جَعَلَ الإِرَادَةَ اسْماً وَصِفَةً مِثْلَ حَيٍّ وَسَمِيعٍ وَبَصِيرٍ وَقَدِيرٍ؟

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّمَا قُلْتُمْ حَدَثَتِ الأَشْيَاءُ وَاخْتَلَفَتْ لانَّهُ شَاءَ وَأَرَادَ وَلَمْ تَقُولُوا حَدَثَتْ وَاخْتَلَفَتْ لانَّهُ سَمِيعٌ بَصِيرٌ، فَهَذَا دَلِيلٌ عَلَى أَنَّهَا لَيْسَتْ مِثْلَ سَمِيعٍ وَلا بَصِيرٍ وَلا قَدِيرٍ. قَالَ سُلَيَْمانُ: فَإِنَّهُ لَمْ يَزَلْ مُرِيداً.

قَالَ: يَا سُلَيَْمانُ فَإِرَادَتُهُ غَيْرُهُ؟ قَالَ: نَعَمْ. قَالَ: فَقَدْ أَثْبَتَّ مَعَهُ شَيْئاً غَيْرَهُ لَمْ يَزَلْ.

قَالَ سُلَيَْمانُ: مَا أَثْبَتُّ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: أَهِيَ مُحْدَثَةٌ.

قَالَ سُلَيَْمانُ: لا، مَا هِيَ مُحْدَثَةٌ.

فَصَاحَ بِهِ الْمَأْمُونُ وَقَالَ: يَا سُلَيَْمانُ مِثْلُهُ يُعَايَا أَوْ يُكَابَرُ؟! عَلَيْكَ بِالإِنْصَافِ. أَمَا تَرَى مَنْ حَوْلَكَ مِنْ أَهْلِ النَّظَرِ؟ ثُمَّ قَالَ: كَلِّمْهُ يَا أَبَا الْحَسَنِ، فَإِنَّهُ مُتَكَلِّمُ خُرَاسَانَ.

فَأَعَادَ عَلَيْهِ الْمَسْأَلَةَ فَقَالَ: هِيَ مُحْدَثَةٌ يَا سُلَيَْمانُ، فَإِنَّ الشَّيْ‏ءَ إِذَا لَمْ يَكُنْ أَزَلِيّاً كَانَ مُحْدَثاً، وَإِذَا لَمْ يَكُنْ مُحْدَثاً كَانَ أَزَلِيّاً.

قَالَ سُلَيَْمانُ: إِرَادَتُهُ مِنْهُ كَمَا أَنَّ سَمْعَهُ مِنْهُ وَبَصَرَهُ مِنْهُ وَعِلْمَهُ مِنْهُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَإِرَادَتُهُ نَفْسُهُ؟ قَالَ: لا. قَالَ: فَلَيْسَ الْمُرِيدُ مِثْلَ السَّمِيعِ وَالْبَصِيرِ.

قَالَ سُلَيَْمانُ: إِنَّمَا أَرَادَ نَفْسُهُ كَمَا سَمِعَ نَفْسُهُ وَأَبْصَرَ نَفْسُهُ وَعَلِمَ نَفْسُهُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: مَا مَعْنَى أَرَادَ نَفْسُهُ؟ أَرَادَ أَنْ يَكُونَ شَيْئاً أَوْ أَرَادَ أَنْ يَكُونَ حَيّاً أَوْ سَمِيعاً أَوْ بَصِيراً أَوْ قَدِيراً؟ قَالَ: نَعَمْ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: أَفَبِإِرَادَتِهِ كَانَ ذَلِكَ؟ قَالَ سُلَيَْمانُ: نَعَمْ. قَالَ الرِّضَا عَلَيْهِ السَّـلامُ:

willed to be All-Living, All-Hearing, and All-Seeing,’ does not make any sense since they were not done through His Will.” Soleiman said, “Yes. That was through His Will.”

Then Al-Ma’mun and the people around him burst into laughter. Al-Ridha’ (a.s.) laughed too and said, “Do not be too hard on the theologian from Khorasan. O Soleiman! “Do you think that He (i.e. Allah, the Exalted) has altered from state to state and changed due to it? This is something by which the Honorable the Exalted God cannot be described.” Soleiman remained silent.

Al-Ridha’ (a.s.) said, “O Soleiman! May I ask you a question?”

Soleiman said, “May I be your ransom! Ask.”

The Imam (a.s.) said, “Tell me about you and your companions: Do you debate with the people on theology according to what you understand and know or according to what you do not understand and do not know?” Soleiman said, “Yes! (We debate) according to what we understand and know.”

Al-Ridha’ (a.s.) said, “The thing which the people know is that the willing is different from the will. The willing exists before the will. The subject is before the object. This (a.s.tatement) disproves your statement, ‘The willing and the willed are the same thing.’” Soleiman said, “May I be your ransom! This is not what the people know about and understand.” Al-Ridha’ (a.s.) said, “I think that you have claimed to have the knowledge without having a true recognition of it and said, 'Willing is like hearing and seeing' while this view is not based on knowledge or the intellect.” Soleiman could not answer.

Then Al-Ridha’ (a.s.) said, “O Soleiman! Does God have knowledge of all those who are in Paradise and the Fire?” Soleiman said, “Yes.”

The Imam (a.s.) said, “Will what the Sublime God knows would be created in the future, actually be created?” Soleiman answered, “Yes.”

The Imam (a.s.) said, “If it is done to the extent that nothing else remains, can God add more to them or will He stop doing so?”

Soleiman said, “He will add to them.” The Imam (a.s.) said, “Then based on what you have said, God adds to them what He did not know would be created.” Then he added, “May I be your ransom! There is no limit for

فَلَيْسَ لِقَوْلِكَ أَرَادَ أَنْ يَكُونَ حَيّاً سَمِيعاً بَصِيراً مَعْنًى إِذَا لَمْ يَكُنْ ذَلِكَ بِإِرَادَتِهِ.

قَالَ سُلَيَْمانُ: بَلَى، قَدْ كَانَ ذَلِكَ بِإِرَادَتِهِ.

فَضَحِكَ الْمَأْمُونُ وَمَنْ حَوْلَهُ وَضَحِكَ الرِّضَا عَلَيْهِ السَّلامُ. ثُمَّ قَالَ لَهُمْ: ارْفُقُوا بِمُتَكَلِّمِ خُرَاسَانَ. فَقَالَ: يَا سُلَيَْمانُ فَقَدْ حَالَ عِنْدَكُمْ عَنْ حَالِهِ وَتَغَيَّرَ عَنْهَا وَهَذَا مَا لا يُوصَفُ اللَّهُ عَزَّ وَجَلَّ بِهِ فَانْقَطَعَ. ثُمَّ قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا سُلَيَْمانُ، أَسْأَلُكَ مَسْأَلَةً.

قَالَ: سَلْ جُعِلْتُ فِدَاكَ. قَالَ: أَخْبِرْنِي عَنْكَ وَعَنْ أَصْحَابِكَ؛ تُكَلِّمُونَ النَّاسَ بِمَا تَفْقَهُونَ وَتَعْرِفُونَ أَوْ بِمَا لا تَفْقَهُونَ وَلا تَعْرِفُونَ؟ قَالَ: بِمَا نَفْقَهُ وَنَعْلَمُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَالَّذِي يَعْلَمُ النَّاسُ أَنَّ الْمُرِيدَ غَيْرُ الإِرَادَةِ وَأَنَّ الْمُرِيدَ قَبْلَ الإِرَادَةِ وَأَنَّ الْفَاعِلَ قَبْلَ الْمَفْعُولِ، وَهَذَا يُبْطِلُ قَوْلَكُمْ إِنَّ الإِرَادَةَ وَالْمُرِيدَ شَيْ‏ءٌ وَاحِدٌ.

قَالَ: جُعِلْتُ فِدَاكَ، لَيْسَ ذَاكَ مِنْهُ عَلَى مَا يَعْرِفُ النَّاسُ وَلا عَلَى مَا يَفْقَهُونَ.

قَالَ: فَأَرَاكُمُ ادَّعَيْتُمْ عِلْمَ ذَلِكَ بِلا مَعْرِفَةٍ وَقُلْتُمُ الإِرَادَةُ كَالسَّمْعِ وَالْبَصَرِ، وَإِذاً كَانَ ذَلِكَ عِنْدَكُمْ عَلَى مَا لا يُعْرَفُ وَلا يُعْقَلُ. فَلَمْ يُحِرْ جَوَاباً.

ثُمَّ قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا سُلَيَْمانُ، هَلْ يَعْلَمُ اللَّهُ جَمِيعَ مَا فِي الْجَنَّةِ وَالنَّارِ؟

قَالَ سُلَيَْمانُ: نَعَمْ.

قَالَ: فَيَكُونُ مَا عَلِمَ اللَّهُ عَزَّ وَجَلَّ أَنَّهُ يَكُونُ مِنْ ذَلِكَ؟

قَالَ: نَعَمْ.

قَالَ: فَإِذَا كَانَ حَتَّى لا يَبْقَى مِنْهُ شَيْ‏ءٌ إِلاّ كَانَ، أَيَزِيدُهُمْ أَوْ يَطْوِيهِ عَنْهُمْ؟

قَالَ سُلَيَْمانُ: بَلْ يَزِيدُهُمْ.

قَالَ: فَأَرَاهُ فِي قَوْلِكَ قَدْ زَادَهُمْ مَا لَمْ يَكُنْ فِي عِلْمِهِ أَنَّهُ يَكُونُ. قَالَ: جُعِلْتُ فِدَاكَ فَالْمَزِيدُ

adding.” The Imam (a.s.) said, “Then in your opinion His Knowledge does not encompass what is therein (in Paradise), since He does not know the limit of that which will be in Paradise. If His Knowledge does not encompass what is therein, then He would not know what will be there before they existed. The Honorable the Exalted God is Exalted High above that!”

Soleiman said, “When I said God does not know about them it was because they have no limit and the Honorable the Exalted God Himself has described them as eternal. Therefore we do not want to assume an end for them.”

Al-Ridha’ (a.s.) said, “God’s Knowledge of them will not limit them. There are many instances of which He has knowledge, then He adds to them and does not take away what He has added to them. These are supported by the Words of the Honorable the Exalted God in His Book, ‘…as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty…’13 And He told the residents of Paradise, ‘…a gift without break.’14 And the Honorable the Exalted said, ‘Whose season is not limited, nor (a.s.upply) forbidden?’15

Therefore the Honorable the Exalted God knows about these and does not block them from accessing to what is added. Will He not replace what the residents of Paradise eat and drink?” Soleiman said, “Yes.”

The Imam (a.s.) said, “Has He stopped His Granting now that He has replaced the consumed foods and drinks?” Soleiman said, “No.”

The Imam (a.s.) said, “Therefore when whatever in Paradise is consumed, God will replace them with other things which will not be blocked from the residents thereof for access and use.” Soleiman said, “Well. He will block what is added from them and will not give them anything else.” Al-Ridha’ (a.s.) said, “Then whatever is in Paradise and Hell will end. ِِِO Soleiman! This is against eternity and the Book since the Honorable the Exalted God said, ‘…a gift without break.’16 ِِ And the Honorable the Exalted God said, ‘…nor shall they (ever) be asked to leave.’17 And the Honorable the Exalted God said, ‘…they will dwell therein forever…’18 And the Honorable the Exalted God said, ‘Whose season is not limited, nor (a.s.upply) forbidden.’19 Soleiman remained silent.

لا غَايَةَ لَهُ. قَالَ: فَلَيْسَ يُحِيطُ عِلْمُهُ عِنْدَكُمْ بِمَا يَكُونُ فِيهِمَا إِذَا لَمْ يَعْرِفْ غَايَةَ ذَلِكَ، وَإِذَا لَمْ يُحِطْ عِلْمُهُ بِمَا يَكُونُ فِيهِمَا لَمْ يَعْلَمْ مَا يَكُونُ فِيهِمَا أَنْ يَكُونَ. تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً.

قَالَ سُلَيَْمانُ: إِنَّمَا قُلْتُ لا يَعْلَمُهُ لانَّهُ لا غَايَةَ لِهَذَا، لانَّ اللَّهَ عَزَّ وَجَلَّ وَصَفَهُمَا بِالْخُلُودِ وَكَرِهْنَا أَنْ نَجْعَلَ لَهُمَا انْقِطَاعاً.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: لَيْسَ عِلْمُهُ بِذَلِكَ بِمُوجِبٍ لانْقِطَاعِهِ عَنْهُمْ، لانَّهُ قَدْ يَعْلَمُ ذَلِكَ ثُمَّ يَزِيدُهُمْ ثُمَّ لا يَقْطَعُهُ عَنْهُمْ. وَكَذَلِكَ قَالَ عَزَّ وَجَلَّ فِي كِتَابِهِ: (كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها لِيَذُوقُوا الْعَذابَ) وَقَالَ لأهْلِ الْجَنَّةِ: (عَطاءً غَيْرَ مَجْذُوذٍ.) وَقَالَ عَزَّ وَجَلَّ: (وَفاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ). فَهُوَ جَلَّ وَعَزَّ يَعْلَمُ ذَلِكَ وَلا يَقْطَعُ عَنْهُمُ الزِّيَادَةَ. أَرَأَيْتَ مَا أَكَلَ أَهْلُ الْجَنَّةِ وَمَا شَرِبُوا، أَلَيْسَ يُخْلِفُ مَكَانَهُ؟

قَالَ بَلَى. قَالَ: أَفَيَكُونُ يَقْطَعُ ذَلِكَ عَنْهُمْ وَقَدْ أَخْلَفَ مَكَانَهُ؟

قَالَ سُلَيَْمانُ: لا.

قَالَ: فَكَذَلِكَ، كُلُّ مَا يَكُونُ فِيهَا إِذَا أَخْلَفَ مَكَانَهُ فَلَيْسَ بِمَقْطُوعٍ عَنْهُمْ.

قَالَ سُلَيَْمانُ: بَلْ يَقْطَعُهُ عَنْهُمْ وَلا يَزِيدُهُمْ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِذاً يَبِيدُ مَا فِيهِمَا. وَهَذَا يَا سُلَيَْمانُ إِبْطَالُ الْخُلُودِ وَخِلافُ الْكِتَابِ، لانَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: (لَهُمْ ما يَشاؤُنَ فِيها وَلَدَيْنا مَزِيدٌ) وَيَقُولُ عَزَّ وَجَلَّ: (عَطاءً غَيْرَ مَجْذُوذٍ). وَيَقُولُ عَزَّ وَجَلَّ: (وَما هُمْ مِنْها بِمُخْرَجِينَ) وَيَقُولُ عَزَّ وَجَلَّ: (خالِدِينَ فِيها أَبَداً) وَيَقُولُ عَزَّ وَجَلَّ: (وَفاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ).

فَلَمْ يُحِرْ جَوَاباً.

Then Al-Ridha’ (a.s.) said, “O Soleiman! Tell me about Will: Is it an action or not?”

Soleiman said, “It is an action.”

The Imam (a.s.) said, “Therefore it is originated, for all actions are originated.” Soleiman said, “It is not an action.”

The Imam (a.s.) said, “Has there then been something else with Him who is eternal?” Soleiman said, “The Will is the same as bringing forth.”

The Imam (a.s.) said, “O Soleiman! This is exactly what you criticized Dirar20 and his companions of, saying that everything that the Honorable the Exalted God has created in the heavens, the Earth, the oceans or on land such as dogs, pigs, monkeys, humans or animals are God’s Will, and that God's Will lives, dies, goes away, eats, drinks, marries, feels pleasure, oppresses, commits immoral acts, disbelieves, becomes a polytheist. We denounce this and oppose it. This is its limit.”

Soleiman said, “It (i.e. will) is like hearing, seeing and knowledge.”

Al-Ridha’ (a.s.) said, “You just returned to what you said before. Tell me: Are hearing, seeing and knowledge made?”

Soleiman said, “No.” Al-Ridha’ (a.s.) said, “How do you then refute Will? You sometimes say that He did not will and sometimes you say that He willed, and that it (i.e. will) was not one of His actions.”

Soleiman said,“Surely, that is like saying, He sometimes knows and sometimes does not know!”

Al-Ridha’ (a.s.) said, “That is not the same, for negating the known is not like negating knowledge; negating what is willed is (not like) negating the will, for if the thing is not willed, there will be no will. However, sometimes there is knowledge, but there may be no known thing. This is like seeing. Man may be able to see, but there may be nothing there for him to see. Likewise, there may be knowledge, but there is no known thing.” Soleiman said, “It (i.e. will) is made.” The Imam (a.s.) said, “Therefore, it (will) is originated and is not like hearing and seeing, for hearing and seeing are not made, and it (will) is made.”

Soleiman said, “It (will) is one of His eternal attributes.” The Imam (a.s.) answered, “Therefore, man must be eternal, for his quality is eternal.”

ثُمَّ قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا سُلَيَْمانُ، أَلا تُخْبِرُنِي عَنِ الإِرَادَةِ فِعْلٌ هِيَ أَمْ غَيْرُ فِعْلٍ؟

قَالَ: بَلَى، هِيَ فِعْلٌ. قَالَ: فَهِيَ مُحْدَثَةٌ، لانَّ الْفِعْلَ كُلَّهُ مُحْدَثٌ.

قَالَ: لَيْسَتْ بِفِعْلٍ. قَالَ: فَمَعَهُ غَيْرُهُ لَمْ يَزَلْ. قَالَ سُلَيَْمانُ: الإِرَادَةُ هِيَ الإِنْشَاءُ.

قَالَ: يَا سُلَيَْمانُ، هَذَا الَّذِي عِبْتُمُوهُ عَلَى ضِرَارٍ وَأَصْحَابِهِ مِنْ قَوْلِهِمْ إِنَّ كُلَّ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ فِي سَمَاءٍ أَوْ أَرْضٍ أَوْ بَحْرٍ أَوْ بَرٍّ مِنْ كَلْبٍ أَوْ خِنْزِيرٍ أَوْ قِرْدٍ أَوْ إِنْسَانٍ أَوْ دَابَّةٍ إِرَادَةُ اللَّهِ وَإِنَّ إِرَادَةَ اللَّهِ تَحْيَا وَتَمُوتُ وَتَذْهَبُ وَتَأْكُلُ وَتَشْرَبُ وَتَنْكِحُ وَتَلِدُ وَتَظْلِمُ وَتَفْعَلُ الْفَوَاحِشَ وَتَكْفُرُ وَتُشْرِكُ فَنَبْرَأُ مِنْهَا وَنُعَادِيهَا وَهَذَا حَدُّهَا.

قَالَ سُلَيَْمانُ: إِنَّهَا كَالسَّمْعِ وَالْبَصَرِ وَالْعِلْمِ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: قَدْ رَجَعْتَ إِلَى هَذَا ثَانِيَةً، فَأَخْبِرْنِي عَنِ السَّمْعِ وَالْبَصَرِ وَالْعِلْمِ أَمَصْنُوعٌ؟ قَالَ سُلَيَْمانُ: لا.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَكَيْفَ نَفَيْتُمُوهُ؟ فَمَرَّةً قُلْتُمْ لَمْ يُرِدْ وَمَرَّةً قُلْتُمْ أَرَادَ وَلَيْسَتْ بِمَفْعُولٍ لَهُ؟ قَالَ سُلَيَْمانُ: إِنَّمَا ذَلِكَ كِقَوْلِنَا مَرَّةً عَلِمَ وَمَرَّةً لَمْ يَعْلَمْ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: لَيْسَ ذَلِكَ سَوَاءً، لانَّ نَفْيَ الْمَعْلُومِ لَيْسَ بِنَفْيِ الْعِلْمِ، وَنَفْيُ الْمُرَادِ نَفْيُ الإِرَادَةِ أَنْ تَكُونَ، لانَّ الشَّيْ‏ءَ إِذَا لَمْ يُرَدْ لَمْ يَكُنْ إِرَادَةٌ وَقَدْ يَكُونُ الْعِلْمُ ثَابِتاً وَإِنْ لَمْ يَكُنِ الْمَعْلُومُ بِمَنْزِلَةِ الْبَصَرِ فَقَدْ يَكُونُ الإِنْسَانُ بَصِيراً وَإِنْ لَمْ يَكُنِ الْمُبْصَرُ وَيَكُونُ الْعِلْمُ ثَابِتاً وَإِنْ لَمْ يَكُنِ الْمَعْلُومُ.

قَالَ سُلَيَْمانُ: إِنَّهَا مَصْنُوعَةٌ.

قَالَ: فَهِيَ مُحْدَثَةٌ لَيْسَتْ كَالسَّمْعِ وَالْبَصَرِ لانَّ السَّمْعَ وَالْبَصَرَ لَيْسَا بِمَصْنُوعَيْنِ وَهَذِهِ مَصْنُوعَةٌ.

قَالَ سُلَيَْمانُ: إِنَّهَا صِفَةٌ مِنْ صِفَاتِهِ لَمْ تَزَلْ قَالَ فَيَنْبَغِي أَنْ يَكُونَ الإِنْسَانُ لَمْ يَزَلْ لانَّ صِفَتَهُ لَمْ تَزَلْ.

Soleiman said, “No, because He did not do it (will)”. Al-Ridha’ (a.s.) said, “O Khorasani! How often you make mistakes! Are things not made according to His Will and Words?” Soleiman said, “No.” The Imam (a.s.) said, “If things are not made according to His Will or Volition, His Command or His Practice, then how are they made? God is High Exalted above that!” Soleiman could not respond.

Then Al-Ridha’ (a.s.) asked, “Will you not tell me about these Words of the Honorable the Exalted God: ‘When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress…’21

By ‘We decide’ does God mean that He creates His own Will?” Soleiman said, “Yes.”

The Imam (a.s.) answered him, “If He creates His own Will, then your statement that ‘Will is He Himself or is a part of him’ is futile, for it is not (possible) for Him to create Himself and God does not change His State. God is High Exalted above that.”

Soleiman told him, “Yes.” The Imam (a.s.) said, “Then if He originates the Will, what you said, “Will is the same as God Himself or a part thereof” is wrong since God does not originate Himself or change from His current state. God is High Exalted above that.”

Soleiman asked, “By that He does not mean that He creates His own will?”

The Imam (a.s.) asked, “So what does He mean?”

Soleiman said, “He means doing something.”

Al-Ridha’ (a.s.) said, “Woe unto you! How many times have you repeated this issue? I told you that will is originated, since the action and the Creation of a thing is originated.”

Soleiman said, “Then this has no meaning.”

Al-Ridha’ (a.s.) said, “Do you then think that He describes Himself with will which has no meaning? If will has no eternal or originated meaning, then that will nullify your statement, “The Honorable the Exalted God has always been willing.” Soleiman said, “I mean to say that willing has been one of the eternal actions of the Sublime God.”

قَالَ سُلَيَْمانُ: لا، لانَّهُ لَمْ يَفْعَلْهَا.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا خُرَاسَانِيُّ، مَا أَكْثَرَ غَلَطَكَ! أَفَلَيْسَ بِإِرَادَتِهِ وَقَوْلِهِ تَكُونُ الأَشْيَاءُ؟

قَالَ سُلَيَْمانُ: لا.

قَالَ: فَإِذَا لَمْ تَكُنْ بِإِرَادَتِهِ وَلا مَشِيَّتِهِ وَلا أَمْرِهِ وَلا بِالْمُبَاشَرَةِ، فَكَيْفَ يَكُونُ ذَلِكَ؟ تَعَالَى اللَّهُ عَنْ ذَلِكَ.

فَلَمْ يُحِرْ جَوَاباً.

ثُمَّ قَالَ الرِّضَا عَلَيْهِ السَّلامُ: أَلا تُخْبِرُنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَإِذا أَرَدْنا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنا مُتْرَفِيها فَفَسَقُوا فِيها) يَعْنِي بِذَلِكَ أَنَّهُ يُحْدِثُ إِرَادَةً؟

قَالَ لَهُ: نَعَمْ.

قَالَ: فَإِذَا أَحْدَثَ إِرَادَةً كَانَ قَوْلُكَ إِنَّ الإِرَادَةَ هِيَ هُوَ أَوْ شَيْ‏ءٌ مِنْهُ بَاطِلاً، لانَّهُ لا يَكُونُ أَنْ يُحْدِثَ نَفْسَهُ وَلا يَتَغَيَّرُ عَنْ حَالِهِ. تَعَالَى اللَّهُ عَنْ ذَلِكَ.

قَالَ سُلَيَْمانُ: إِنَّهُ لَمْ يَكُنْ عَنَى بِذَلِكَ أَنَّهُ يُحْدِثُ إِرَادَةً.

قَالَ: فَمَا عَنَى بِهِ؟ قَالَ: عَنَى بِهِ فِعْلَ الشَّيْ‏ءِ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: وَيْلَكَ! كَمْ تُرَدِّدُ هَذِهِ الْمَسْأَلَةَ، وَقَدْ أَخْبَرْتُكَ أَنَّ الإِرَادَةَ مُحْدَثَةٌ، لانَّ فِعْلَ الشَّيْ‏ءِ مُحْدَثٌ. قَالَ: فَلَيْسَ لَهَا مَعْنًى.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: قَدْ وَصَفَ نَفْسَهُ عِنْدَكُمْ حَتَّى وَصَفَهَا بِالإِرَادَةِ بِمَا لا مَعْنَى لَهُ، فَإِذَا لَمْ يَكُنْ لَهَا مَعْنًى قَدِيمٌ وَلا حَدِيثٌ بَطَلَ قَوْلُكُمْ إِنَّ اللَّهَ لَمْ يَزَلْ مُرِيداً.

قَالَ سُلَيَْمانُ: إِنَّمَا عَنَيْتُ أَنَّهَا فِعْلٌ مِنَ اللَّهِ لَمْ يَزَلْ.

The Imam (a.s.) said, “Don’t you know that what is eternal cannot be made, originated and eternal at the same time?”

Soleiman could not answer. Al-Ridha’ (a.s.) said, “Never mind! Complete your questions.” Soleiman said, “Did you say that Will is one of His Attributes?”

The Imam (a.s.) said, “Why do you repeat this so many times? Are His Attributes originated or eternal?” Soleiman said, “Originated.”

Al-Ridha’ (a.s.) said, “God is the Greatest! You are telling me that the Will is originated, even though it is one of His Eternal Attributes. Therefore God has not willed anything!” The Imam (a.s.) added, “Whatever is eternal is not created.”

Soleiman said, “Things are not the same as the will, and He did not will anything.”

Al-Ridha’ (a.s.) said, “O Soleiman! You are whispering. Has God created what He has not willed to create? This is an attribute of someone who does not know what he is doing. God is High Exalted above that!”

Soleiman said, “O my Master! I have already informed you that it is like hearing, seeing and knowing.”

Al-Ma’mun said, “O Soleiman! Woe unto you! How often have you erred and how often have you have repeated yourself? Stop it and take up another issue since you seem to be unable to provide any better answer than that.”

Al-Ridha’ (a.s.) said, “O Commander of the Faithful! Leave him alone! Do not interrupt his questions, since then he will regard it as an argument (against me). O Soleiman! Speak.”

Soleiman said, “I have already informed you that it is like hearing, seeing and knowing.”

Al-Ridha’ (a.s.) said, “Never mind! Tell me whether will has one meaning or several meanings.” Soleiman said, “One meaning.”

Al-Ridha’ (a.s.) said, “Is the meaning of all the wills then the same?” Soleiman said, “Yes.”

Al-Ridha’ (a.s.) said, “If its meanings are the same, then it must be that the will to stand up is the same as the will to sit down, or the will to live is

قَالَ: أَلا تَعْلَمُ أَنَّ مَا لَمْ يَزَلْ لا يَكُونُ مَفْعُولاً وَقَدِيماً حَدِيثاً فِي حَالَةٍ وَاحِدَةٍ؟

فَلَمْ يُحِرْ جَوَاباً.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: لا بَأْسَ! أَتْمِمْ مَسْأَلَتَكَ.

قَالَ سُلَيَْمانُ: قُلْتُ إِنَّ الإِرَادَةَ صِفَةٌ مِنْ صِفَاتِهِ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: كَمْ تُرَدِّدُ عَلَيَّ أَنَّهَا صِفَةٌ مِنْ صِفَاتِهِ، فَصِفَتُهُ مُحْدَثَةٌ أَوْ لَمْ تَزَلْ؟

قَالَ سُلَيَْمانُ: مُحْدَثَةٌ. قَالَ الرِّضَا: اللَّهُ أَكْبَرُ! فَالإِرَادَةُ مُحْدَثَةٌ وَإِنْ كَانَتْ صِفَةً مِنْ صِفَاتِهِ لَمْ تَزَلْ! فَلَمْ يُرِدْ شَيْئاً. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِنَّ مَا لَمْ يَزَلْ لا يَكُونُ مَفْعُولاً.

قَالَ سُلَيَْمانُ: لَيْسَ الأَشْيَاءُ إِرَادَةً وَلَمْ يُرِدْ شَيْئاً.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: وُسْوِسْتَ يَا سُلَيَْمانُ! فَقَدْ فَعَلَ وَخَلَقَ مَا لَمْ يَزَلْ خَلْقَهُ وَفِعْلَهُ، وَهَذِهِ صِفَةُ مَنْ لا يَدْرِي مَا فَعَلَ تَعَالَى اللَّهُ عَنْ ذَلِكَ.

قَالَ سُلَيَْمانُ: يَا سَيِّدِي، فَقَدْ أَخْبَرْتُكَ أَنَّهَا كَالسَّمْعِ وَالْبَصَرِ وَالْعِلْمِ.

قَالَ الْمَأْمُونُ: وَيْلَكَ يَا سُلَيَْمانُ! كَمْ هَذَا الْغَلَطُ وَالتَّرْدَادُ؟ اقْطَعْ هَذَا وَخُذْ فِي غَيْرِهِ إِذْ لَسْتَ تَقْوَى عَلَى غَيْرِ هَذَا الرَّدِّ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: دَعْهُ يَا أَمِيرَ الْمُؤْمِنِينَ! لا تَقْطَعْ عَلَيْهِ مَسْأَلَتَهُ فَيَجْعَلَهَا حُجَّةً. تَكَلَّمْ يَا سُلَيَْمانُ. قَالَ: قَدْ أَخْبَرْتُكَ أَنَّهَا كَالسَّمْعِ وَالْبَصَرِ وَالْعِلْمِ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: لا بَأْسَ! أَخْبِرْنِي عَنْ مَعْنَى هَذِهِ أَمَعْنًى وَاحِدٌ أَوْ مَعَانٍ مُخْتَلِفَةٌ؟

قَالَ سُلَيَْمانُ: مَعْنًى وَاحِدٌ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَمَعْنَى الإِرَادَاتِ كُلِّهَا مَعْنًى وَاحِدٌ؟ قَالَ سُلَيَْمانُ: نَعَمْ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَإِنْ كَانَ مَعْنَاهَا مَعْنًى وَاحِداً كَانَتْ إِرَادَةُ الْقِيَامِ إِرَادَةَ الْقُعُودِ، وَإِرَادَةُ الْحَيَاةِ إِرَادَةَ الْمَوْتِ، إِذْ كَانَتْ إِرَادَتُهُ وَاحِدَةً لَمْ يَتَقَدَّمْ بَعْضُهَـا بَعْضـاً،

the same as the will to die. If His Will is all one thing, then none of God’s desires will take precedence over any others. None will be any different from any others. They will all be one thing.”

Soleiman replied, “Surely, the meanings are different.”

The Imam (a.s.) said, “Then, tell me about the willed. Is it the same as the will or is it something else?” Soleiman said, “Yes. It is the same as the will.”

Al-Ridha’ (a.s.) said, “Then according to you the willed is something else since it is the same as the will.” Soleiman said, “O my Master! Will is not the same as the willed.”

Al-Ridha’ (a.s.) said, “Then will is originated. Otherwise it must be that something else existed along with God. Understand this well. Continue on with your questions.”

Soleiman said, “It is one of His Names.”

Al-Ridha’ (a.s.) said, “Did He name Himself that?”

Soleimam replied, “No. He did not name Himself that.”

Al-Ridha’ (a.s.) said, “Therefore, you have no right to name Him with what He did not name Himself.” Soleiman said, “But He described Himself to be willed.”

Al-Ridha’ (a.s.) said, “The fact that He has described Himself as willed does not mean that He wanted to inform us that He is the Will, or that Will is one of His Names.” Soleiman said, “That is because His Will is the same as His Knowledge.”

Al-Ridha’ (a.s.) said, “O Ignorant one! If He knows something, does that not mean that He has willed it.” Soleiman said, “Yes.” The Imam (a.s.) asked, “But if He does not will something, does that mean that He does not know it?” Soleiman said, “Yes.”

The Imam (a.s.) said, “What is your source for that statement? What is the evidence that His Will is the same as His Knowledge? He may know something but never Will it. This is supported by what the Honorable the Exalted God said, ‘If it were Our Will, We could take away that which We have sent thee by inspiration…’22

وَلَمْ يُخَالِفْ بَعْضُهَا بَعْضاً، وَكَانَ شَيْئاً وَاحِداً.

قَالَ سُلَيَْمانُ: إِنَّ مَعْنَاهَا مُخْتَلِفٌ.

قَالَ: فَأَخْبِرْنِي عَنِ الْمُرِيدِ، أَهُوَ الإِرَادَةُ أَوْ غَيْرُهَا؟

قَالَ سُلَيَْمانُ: بَلْ هُوَالإِرَادَةُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَالْمُرِيدُ عِنْدَكُمْ مُخْتَلِفٌ إِذْ كَانَ هُوَ الإِرَادَةَ.

قَالَ: يَا سَيِّدِي، لَيْسَ الإِرَادَةُ الْمُرِيدَ.

قَالَ: فَالإِرَادَةُ مُحْدَثَةٌ وَإِلاّ فَمَعَهُ غَيْرُهُ! إفْهَمْ وَزِدْ فِي مَسْأَلَتِكَ.

قَالَ سُلَيَْمانُ: فَإِنَّهَا اسْمٌ مِنْ أَسْمَائِهِ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: هَلْ سَمَّى نَفْسَهُ بِذَلِكَ؟ قَالَ سُلَيَْمانُ: لا، لَمْ يُسَمِّ نَفْسَهُ بِذَلِكَ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَلَيْسَ لَكَ أَنْ تُسَمِّيَهُ بِمَا لَمْ يُسَمِّ بِهِ نَفْسَهُ. قَالَ: قَدْ وَصَفَ نَفْسَهُ بِأَنَّهُ مُرِيدٌ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: لَيْسَ صِفَتُهُ نَفْسَهُ، أَنَّهُ مُرِيدٌ إِخْبَاراً عَن أَنَّهُ إِرَادَةٌ وَلا إِخْبَاراً عَنْ أَنَّ الإِرَادَةَ اسْمٌ مِنْ أَسْمَائِهِ. قَالَ سُلَيَْمانُ: لأنَّ إِرَادَتَهُ عِلْمُهُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا جَاهِلُ! فَإِذَا عَلِمَ الشَّيْ‏ءَ فَقَدْ أَرَادَهُ؟

قَالَ سُلَيَْمانُ: أَجَلْ.

قَالَ: فَإِذَا لَمْ يُرِدْهُ لَمْ يَعْلَمْهُ؟

قَالَ سُلَيَْمانُ: أَجَلْ.

قَالَ: مِنْ أَيْنَ قُلْتَ ذَاكَ؟ وَمَا الدَّلِيلُ عَلَى أَنَّ إِرَادَتَهُ عِلْمُهُ؟ وَقَدْ يَعْلَمُ مَا لا يُرِيدُهُ أَبَداً، وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ (وَلَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ).

And God knows how to take it away, but He never will.” Soleiman said, “That is because He has finished running the affairs and will not add anything to what He has destined.”

Al-Ridha’ (a.s.) said, “This is what the Jews say. The Sublime God said, ‘…Call on Me; I will answer your (Prayer)…’23

Soleiman said, “By this He means that He is able to do that.” The Imam (a.s.) said, “Does He then make a promise which He will not fulfill?” Then how come He said, ‘…He adds to Creation as He pleases…’24 And the Honorable the Exalted God said, ‘Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.’25 Has He finished running the affairs?” Soleiman could not answer.

Al-Ridha’ (a.s.) said, “O Soleiman! Does He know that a human being would be created while He did not will to create a human being by no means? That a human being will die today while He has not willed to make him die today?” Soleiman said, “Yes.”

Al-Ridha’ (a.s.) asked, “Does He know that what He wills exists or does He know about what He has not willed does not exist?” Soleiman said, “He knows that both of them exist.” Al-Ridha’ (a.s.) said, “Therefore, He knows that man is simultaneously alive and dead, is standing and sitting, is blind and seeing at the same time. This is impossible.” Soleiman said, “May I be your ransom! He knows that one of them will exist.”

The Imam (a.s.) said, “Do not worry. Which one will exist? The one which He willed, or the one which He did not will?” Soleiman said, “What He has willed to be!”

Al-Ridha’ (a.s.), Al-Ma’mun and the scholars started to laugh.

Al-Ridha’ (a.s.) said, “You have erred and departed from your initial statements, “He knows that some people will die today while He has not willed to make them die today, that He creates creatures while He does not will to create them.” If your hold that knowledge does not apply to what He has not willed, then He alone knows what He has willed.

Soleiman said, “My statement is that Will is neither He nor something other than Him!”

Al-Ridha’ (a.s.) said, “O Ignorant one! If you say that will is not He, then you have regarded it as (a.s.omething) other than him. If you say that will

فَهُوَ يَعْلَمُ كَيْفَ يَذْهَبُ بِهِ وَلا يَذْهَبُ بِهِ أَبَداً. قَالَ سُلَيَْمانُ: لانَّهُ قَدْ فَرَغَ مِنَ الأَمْرِ، فَلَيْسَ يَزِيدُ فِيهِ شَيْئاً. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: هَذَا قَوْلُ الْيَهُودِ! فَكَيْفَ قَالَ (أدْعُونِي أَسْتَجِبْ لَكُمْ)؟ قَالَ سُلَيَْمانُ: إِنَّمَا عَنَى بِذَلِكَ أَنَّهُ قَادِرٌ عَلَيْهِ.

قَالَ: أَفَيَعِدُ مَا لا يَفِي بِهِ؟ فَكَيْفَ قَالَ: (يَزِيدُ فِي الْخَلْقِ ما يَشاءُ)؟ وَقَالَ عَزَّ وَجَلَّ: (يَمْحُو اللَّهُ ما يَشاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتابِ) وَقَدْ فَرَغَ مِنَ الأَمْرِ؟ فَلَمْ يُحِرْ جَوَاباً.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا سُلَيَْمانُ، هَلْ يَعْلَمُ أَنَّ إِنْسَاناً يَكُونُ وَلا يُرِيدُ أَنْ يَخْلُقَ إِنْسَاناً أَبَداً؟ أَوْ أَنَّ إِنْسَاناً يَمُوتُ وَلا يُرِيدُ أَنْ يَمُوتَ الْيَوْمَ؟ قَالَ سُلَيَْمانُ: نَعَمْ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: فَيَعْلَمُ أَنَّهُ يَكُونُ مَا يُرِيدُ أَنْ يَكُونَ أَوْ يَعْلَمُ أَنَّهُ يَكُونُ مَا لا يُرِيدُ أَنْ يَكُونَ؟ قَالَ: يَعْلَمُ أَنَّهُمَا يَكُونَانِ جَمِيعاً.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: إِذاً يَعْلَمُ أَنَّ إِنْسَاناً حَيٌّ مَيِّتٌ، قَائِمٌ قَاعِدٌ، أَعْمَى بَصِيرٌ، فِي حَالَةٍ وَاحِدَة.ٍ وَهَذَا هُوَالَْمحَالُ.

قَالَ: جُعِلْتُ فِدَاكَ، فَإِنَّهُ يَعْلَمُ أَنْ يَكُونَ أَحَدُهُمَا دُونَ الآْخَرِ.

قَالَ: لا بَأْسَ! فَأَيُّهُمَا يَكُونُ الَّذِي أَرَادَ أَنْ يَكُونَ أَوِ الَّذِي لَمْ يُرِدْ أَنْ يَكُونَ؟

قَالَ سُلَيَْمانُ: الَّذِي أَرَادَ أَنْ يَكُونَ.

فَضَحِكَ الرِّضَا عَلَيْهِ السَّلامُ وَالْمَأْمُونُ وَأَصْحَابُ الْمَقَالاتِ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: غَلِطْتَ وَتَرَكْتَ قَوْلَكَ إِنَّهُ يَعْلَمُ أَنَّ إِنْسَاناً يَمُوتُ الْيَوْمَ وَهُوَ لا يُرِيدُ أَنْ يَمُوتَ الْيَوْمَ، وَإِنَّهُ يَخْلُقُ خَلْقاً وَإِنَّهُ لا يُرِيدُ أَنْ يَخْلُقَهُمْ، وَإِذَا لَمْ يَجُزِ الْعِلْمُ عِنْدَكُمْ بِمَا لَمْ يُرِدْ أَنْ يَكُونَ، فَإِنَّمَا يَعْلَمُ أَنْ يَكُونَ مَا أَرَادَ أَنْ يَكُونَ. قَالَ سُلَيَْمانُ: فَإِنَّمَا قَوْلِي إِنَّ الإِرَادَةَ لَيْسَتْ هُوَ وَلا غَيْرَهُ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: يَا جَاهِلُ! إِذَا قُلْتَ لَيْسَتْ هُوَ فَقَدْ جَعَلْتَهَا غَيْرَهُ، فَإِذَا قُلْتَ

is not (a.s.omething) other than Him, then you have regarded it as Him.” Soleiman asked, “Does God know how He creates things?”

Al-Ridha’ (a.s.) said, “Yes.” Soleiman said, “Surely, this establishes something.” Al-Ridha’ (a.s.) said, “You have said something impossible. That is because man may know how to build a wall, even though he does not build one; may know how to sew, even though he does not sew anything; or may know how to make something well, even though he does not make it.”

Then Al-Ridha’ (a.s.) said, “O Soleiman! Does God know that He is One without anything with Him?” Soleiman replied, “Yes.”

Al-Ridha’ (a.s.) said, “Does this establish that there is something along with Him?” Soleiman said, “He does not know that He is One without anything with Him.”

Al-Ridha’ (a.s.) asked, “Do you know that?”

Soleiman replied, “Yes.”

“O Soleiman! Therefore you are more knowledgeable than Him!” Soleiman said, “This is impossible.”

The Imam (a.s.) said, “Is it impossible in your view that He is One without anything with Him, that He is All-Hearing, All-Seeing, All-Wise, and All-Powerful?” He replied, “Yes.” The Imam (a.s.) said, “Then how did the Honorable the Exalted God say that He was One, All-Living, All-Hearing, All-Seeing, All-Wise, All-Powerful, All-Knowing, All-Aware, while He did not know that? This refutes what you say. God is High Exalted above that.”

Then Al-Ridha’ (a.s.) asked him, “How does He will to create that which He does not know how to create and what it is? If a creator does not know how to create something before he creates it, then he is perplexed. The Sublime God is Exalted High above that!”

Soleiman said, “Will is the same as Power.” Al-Ridha’ (a.s.) said, “He - the Honorable the Exalted always has power over what He wills. There is no escape from that, for He - the Blessed the Sublime said, ‘If it were Our Will, We could take away that which We have sent thee by inspiration…’26 If will is the same as power, God had Willed to take it away because of His Power.” Then Soleiman remained silent.

لَيْسَتْ هِيَ غَيْرَهُ فَقَدْ جَعَلْتَهَا هُوَ.

قَالَ سُلَيَْمانُ: فَهُوَ يَعْلَمُ كَيْفَ يَصْنَعُ الشَّيْءَ؟ قَالَ: نَعَمْ.

قَالَ سُلَيَْمانُ: فَإِنَّ ذَلِكَ إِثْبَاتٌ لِلشَّيْ‏ءِ. قَالَ الرِّضَا عَلَيْهِ السَّلامُ: أَحَلْتَ، لأنَّ الرَّجُلَ قَدْ يُحْسِنُ الْبِنَاءَ وَإِنْ لَمْ يَبْنِ، وَيُحْسِنُ الْخِيَاطَةَ وَإِنْ لَمْ يَخِطْ، وَيُحْسِنُ صَنْعَةَ الشَّيْ‏ءِ وَإِنْ لَمْ يَصْنَعْهُ أَبَداً. ثُمَّ قَالَ لَهُ: يَا سُلَيَْمانُ، هَلْ يَعْلَمُ أَنَّهُ وَاحِدٌ لا شَيْ‏ءَ مَعَهُ؟ قَالَ: نَعَمْ.

قَالَ: أَفَيَكُونُ ذَلِكَ إِثْبَاتاً لِلشَّيْ‏ءِ؟

قَالَ سُلَيَْمانُ: لَيْسَ يَعْلَمُ أَنَّهُ وَاحِدٌ لا شَيْ‏ءَ مَعَهُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: أَفَتَعْلَمُ أَنْتَ ذَاكَ؟ قَالَ: نَعَمْ.

قَالَ: فَأَنْتَ يَا سُلَيَْمانُ أَعْلَمُ مِنْهُ إِذاً! قَالَ سُلَيَْمانُ: الْمَسْأَلَةُ مُحَالٌ.

قَالَ: مُحَالٌ عِنْدَكَ أَنَّهُ وَاحِدٌ لا شَيْ‏ءَ مَعَهُ وَأَنَّهُ سَمِيعٌ بَصِيرٌ حَكِيمٌ قَادِرٌ؟ قَالَ: نَعَمْ.

قَالَ: فَكَيْفَ أَخْبَرَ عَزَّ وَجَلَّ أَنَّهُ وَاحِدٌ حَيٌّ سَمِيعٌ بَصِيرٌ حَكِيمٌ قَادِرٌ عَلِيمٌ خَبِيرٌ، وَهُوَ لا يَعْلَمُ ذَلِكَ؟ وَهَذَا رَدُّ مَا قَالَ وَتَكْذِيبُهُ. تَعَالَى اللَّهُ عَنْ ذَلِكَ.

ثُمَّ قَالَ لَهُ الرِّضَا عَلَيْهِ السَّلامُ: فَكَيْفَ يُرِيدُ صُنْعَ مَا لا يَدْرِي صُنْعَهُ وَلا مَا هُوَ، وَإِذَا كَانَ الصَّانِعُ لا يَدْرِي، كَيْفَ يَصْنَعُ الشَّيْ‏ءَ قَبْلَ أَنْ يَصْنَعَهُ؟ فَإِنَّمَا هُوَ مُتَحَيِّرٌ. تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبيراً.

قَالَ سُلَيَْمانُ: فَإِنَّ الإِرَادَةَ الْقُدْرَةُ.

قَالَ الرِّضَا عَلَيْهِ السَّلامُ: وَهُوَ عَزَّ وَجَلَّ يَقْدِرُ عَلَى مَا لا يُرِيدُهُ أَبَداً، وَلا بُدَّ مِنْ ذَلِكَ لأنَّهُ قَالَ تَبَارَكَ وَتَعَالَى: (وَلَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ)، فَلَوْ كَانَتِ الإِرَادَةُ هِيَ الْقُدْرَةَ كَانَ قَدْ أَرَادَ أَنْ يَذْهَبَ بِهِ لِقُدْرَتِهِ. فَانْقَطَعَ سُلَيَْمانُ.

At this time Al-Ma’mun said, “O Soleiman! This is the most learned of the Hashemites!” Then the people dispersed.

The author of this book (a.s.heikh Sadooq) - may God be pleased with him - said, “Al-Ma’mun was jealous of (the scholarly position of) Al-Ridha’ (a.s.). Therefore, he invited the scholars of the various sects and religions who had deviated from the straight path and anyone he knew or had heard of around the globe to have debates with Al-Ridha’ (a.s.) and defeat the Imam (a.s.) in his (a.s.) proofs, so that Al-Ma’mun’s feelings of jealousy be somewhat relieved and the Imam’s (a.s.) scientific position be discredited. However, whoever held a debate with the Imam (a.s.) acknowledged his (a.s.) nobility and was convinced by the proofs presented by the Imam (a.s.). This was because God - High be His Remembrance - did not like anyone to defeat Al-Ridha’ (a.s.). God perfects His Light and assists His Proof. This is what the Blessed the Sublime God has promised in His Book, ‘We will, without doubt, help our apostles and those who believe, (both) in this world's life…’27 By ‘those who believe’, God means the Immaculate Imams, their knowledgeable followers and those who have adopted the Imams’ proof against their enemies for as long as they are in this world. God will treat them likewise in the Hereafter. The Honorable the Exalted God will never act against His Promise.

Notes

1. Qur’an, 19:67

2. Qur’an, 30:27

3. Qur’an, 2:117

4. Qur’an, 35:1

5. Qur’an, 32:7

6. Qur’an, 9:106

7. Qur’an, 35:11

8. Qur’an, 51:54

9. Qur’an, 51:55

10. Qur’an, 5:64

11. Ibid.

12. Qur’an, 97:1

13. Qur’an, 4:56

14. Qur’an, 11:108

15. Qur’an, 56:33

16. Qur’an, 11:108

17. Qur’an, 15:48

18. Qur’an, 98:8

19. Qur’an, 56:33

20. Dirar ibn Amr al-Qadhi had corrupt ideas as stated in Lisan al-Mizan.

21. Qur’an, 17:16

22. Qur’an, 17:86

23. Qur’an, 40:60

24. Qur’an, 35:1

25. Qur’an, 13:39

26. Qur’an, 17:76

27. Qur’an, 40:51

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


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