Introduction

The Book of Intelligence and Ignorance

Chapter on the necessity to seek knowledge and the recommendations to learn

Chapter on the quality of knowledge its virtue and the virtue of the scholars

Chapter on Kinds of People

Chapter on the reward for the scholars and those who seek knowledge

Chapter on the Qualities of the Scholars

Chapter on the Rights of the scholars

Chapter on the Loss of a Scholar

Chapter on Meeting the Scholars and Associating with Them

Chapter on Asking the Scholar and Discussing with him

Chapter on Giving Knowledge as Charity

Prohibition on Speaking without Knowledge.

Chapter on Those who Act without Knowledge

Chapter on Utilization of Knowledge

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter

Chapter on Miscellaneous Issues

Chapter on narrating books and Hadith (The virtue of writing and its preservation)

Chapter on Taqlid, following the opinions of someone

Chapter on Innovations, Personal Opinions and Analogies

Chapter on the need to refer to the book and Sunnah

Chapter on the Differences in al-Hadith

Chapter on Following the Sunnah and Evidence of the Book

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

Chapter on Can Allah (God) be Considered a Thing?

Chapter on (the Issue) that only He is proof of His Own Existence

Chapter on the minimum degree of knowledge of the existence of Allah

Chapter on Who is Worshipped

Chapter On Being and Space (al-Kawn WA al-Makan)

Chapter On The relationships (Nisbah) Of Allah

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah)

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH)

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah

Another Chapter of The Previous Chapter

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action

Chapter On the Coming into the Existence of the Names of Allah

Chapter On The Meanings of the Names of Allah and their Derivatives

Chapter on Another Chapter (Related) to the Previous Chapter

Chapter on the Interpretation of al-Samad, Self-sufficient

Chapter on Motion and Change

Chapter about al-‘Arsh and al-Kursi

Chapter on al-Ruh, the Spirit

Chapter on Comprehensive (Ahadith) about the Oneness of Allah

Chapter on Miscellaneous Ahadith

Chapter on al-Bida’

Chapter on the issue that there is nothing in heavens and earth but that they are in seven

Chapter on Wish and Will

Chapter on Test and Choice

Chapter on Fortunateness and Un-fortunateness

Good and Evil

Predestination, Fate and the Middle Road in Between

The Capabilities

Declaration, Definition and the Need for Solid Proof

Differences in the Justification of Divine Authority among People

Allah’s Authorities and Means of Justification of Accountability in People

Guidance Is From Allah, the Most Holy, the Most High

The necessity of the presence of Divine Authority among the people

The Categories of the Prophets, the Messengers and the Imams (a.s.)

The Difference among he Messengers, the Prophets and the al-Muhaddath

The issue that Allah’s holding people accountable remains unjustified without the Imam

The Issue that the Earth at no time is without a Person with Divine Authority

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

Knowing the Imam (a.s.) and Belief in His Divine Authority

The obligation to obey the Imams (a.s.)

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature

The Imams (a.s.) are the only true guides

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High

The Imams are the corner stone on earth

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.)

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.)

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.)

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.)

Those whom Allah has called people of knowledge they are the Imams (a.s.)

The People Well-grounded in Knowledge are the Imams (a.s.) alone

The Imams are those who have received Knowledge and it is firmly Established in their Hearts

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.)

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire

The Holy Quran guides people to the Imam (a.s.)

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.)

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.)

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.)

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran

The degree of the Great Names of Allah that are given to the Imams (a.s.)

Sacred objects of the Prophets transferred to the Imams (a.s.)

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.)

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.)

Chapter Ninety Seven of the Holy Quran and its interpretation

 وُلْدِ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سَنَةَ ثَلاثٍ وَثَمَانِينَ وَمَضَى فِي شَوَّالٍ مِنْ سَنَةِ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ وَلَهُ خَمْسٌ وَسِتُّونَ سَنَةً وَدُفِنَ بِالْبَقِيعِ فِي الْقَبْرِ الَّذِي دُفِنَ فِيهِ أَبُوهُ وَجَدُّهُ وَالْحَسَنُ بن علي (عَلَيْهما السَّلام) وَأُمُّهُ أُمُّ فَرْوَةَ بِنْتُ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَأُمُّهَا أَسْمَاءُ بِنْتُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ.

 Abu ‘Abdallah (a.s.) was born in the year eighty three AH. He passed away in the month of Shawwal in the year one hundred forty eight at the age of sixty five. He was buried in al-Baqi‘ cemetery in Madina in the grave yard where his father and grandfather and al-Hassan ibn Ali were buried. His mother was ’Umm Farwa daughter of al-Qasim ibn Muhammad ibn abu Bakr and her mother was ’Asma’ daughter of ‘Abd al-Rahman ibn abu Bakr.

 1ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ قَالَ حَدَّثَنِي وَهْبُ بْنُ حَفْصٍ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَانَ سَعِيدُ بْنُ الْمُسَيَّبِ وَالْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَأَبُو خَالِدٍ الْكَابُلِيُّ مِنْ ثِقَاتِ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَالَ وَكَانَتْ أُمِّي مِمَّنْ آمَنَتْ وَاتَّقَتْ وَأَحْسَنَتْ وَالله يُحِبُّ الْمُحْسِنِينَ قَالَ وَقَالَتْ أُمِّي قَالَ أَبِي يَا أُمَّ فَرْوَةَ إِنِّي لادْعُو الله لِمُذْنِبِي شِيعَتِنَا فِي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ مَرَّةٍ لانَّا نَحْنُ فِيمَا يَنُوبُنَا مِنَ الرَّزَايَا نَصْبِرُ عَلَى مَا نَعْلَمُ مِنَ الثَّوَابِ وَهُمْ يَصْبِرُونَ عَلَى مَا لا يَعْلَمُونَ.

 1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abdallah ibn Ahmad from Ibrahim ibn al-Hassan who has said that Wahab ibn Hafs narrated to me from Ishaq ibn Jarir who has said the following. “Abu ‘Abdallah (a.s.) has said, ‘Sa‘id ibn al-Musayyib, al-Qasim ibn Muhammad Ibn Abi Bakr and Abu al-Khalid al-Kabuli were of the trusted and reliable companions of Ali ibn al-Husayn (a.s.).” The Imam (a.s.) has said, “My mother was a true believer, pious and a person of good deeds. Allah loves the people of good deeds.” He has said, “My mother has said that my father said, “O ’Umm Farwa, I pray to Allah to forgive the sins of the sinners of our Shi‘a (followers) a thousand times a day because we exercise patience knowing well the facts of reward but they exercise patience in that of which they have no knowledge.”

2ـ بَعْضُ أَصْحَابِنَا عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ الله بْنِ الْقَاسِمِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ وَجَّهَ أَبُو جَعْفَرٍ الْمَنْصُورُ إِلَى الْحَسَنِ بْنِ زَيْدٍ وَهُوَ وَالِيهِ عَلَى الْحَرَمَيْنِ أَنْ أَحْرِقْ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ دَارَهُ فَأَلْقَى النَّارَ فِي دَارِ أَبِي عَبْدِ الله فَأَخَذَتِ النَّارُ فِي الْبَابِ وَالدِّهْلِيزِ فَخَرَجَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَتَخَطَّى النَّارَ وَيَمْشِي فِيهَا وَيَقُولُ أَنَا ابْنُ أَعْرَاقِ الثَّرَى أَنَا ابْنُ إِبْرَاهِيمَ خَلِيلِ الله (عَلَيْهِ السَّلام )

2. Certain persons of our people have narrated from ibn Jumhur from his father from Sulayman ibn Sama‘a from ‘Abdallah ibn al-Qasim from al-Mufaddal ibn ‘Umar who has said the following. “Once abu Ja‘far al-Mansur ordered his governor of Makka and Madina, al-Hassan ibn al-Zayd, to set fire to the house of Ja‘far ibn Muhammad (a.s.) to burn him to death. The house of abu ‘Abdallah (a.s.) was set on fire and it burned the door and the corridor. Abu ‘Abdallah (a.s.) came out walking in the fire and stepping on it and would say, ‘I am the son of ’A‘raq al-Thara (’Isma‘il), I am the son of Ibrahim, (Abraham) the beloved friend of Allah.”

 3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ رُفَيْدٍ مَوْلَى يَزِيدَ بْنِ عَمْرِو بْنِ هُبَيْرَةَ قَالَ سَخِطَ عَلَيَّ ابْنُ هُبَيْرَةَ وَحَلَفَ عَلَيَّ لَيَقْتُلُنِي فَهَرَبْتُ مِنْهُ وَعُذْتُ بِأَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَأَعْلَمْتُهُ خَبَرِي فَقَالَ لِيَ انْصَرِفْ وَأَقْرِئْهُ مِنِّي السَّلامَ وَقُلْ لَهُ إِنِّي قَدْ آجَرْتُ عَلَيْكَ مَوْلاكَ رُفَيْداً فَلا تَهِجْهُ بِسُوءٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ شَامِيٌّ خَبِيثُ الرَّأْيِ فَقَالَ اذْهَبْ إِلَيْهِ كَمَا أَقُولُ لَكَ فَأَقْبَلْتُ فَلَمَّا كُنْتُ فِي بَعْضِ الْبَوَادِي اسْتَقْبَلَنِي أَعْرَابِيٌّ فَقَالَ أَيْنَ تَذْهَبُ إِنِّي أَرَى وَجْهَ مَقْتُولٍ ثُمَّ قَالَ لِي أَخْرِجْ يَدَكَ فَفَعَلْتُ فَقَالَ يَدُ مَقْتُولٍ ثُمَّ قَالَ لِي أَبْرِزْ رِجْلَكَ فَأَبْرَزْتُ رِجْلِي فَقَالَ رِجْلُ مَقْتُولٍ ثُمَّ قَالَ لِي أَبْرِزْ جَسَدَكَ فَفَعَلْتُ فَقَالَ جَسَدُ مَقْتُولٍ ثُمَّ قَالَ لِي أَخْرِجْ لِسَانَكَ فَفَعَلْتُ فَقَالَ لِيَ امْضِ فَلا بَأْسَ عَلَيْكَ فَإِنَّ فِي لِسَانِكَ رِسَالَةً لَوْ أَتَيْتَ بِهَا الْجِبَالَ الرَّوَاسِيَ لانْقَادَتْ لَكَ قَالَ فَجِئْتُ حَتَّى وَقَفْتُ عَلَى بَابِ ابْنِ هُبَيْرَةَ فَاسْتَأْذَنْتُ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ أَتَتْكَ بِحَائِنٍ رِجْلاهُ يَا غُلامُ النَّطْعَ وَالسَّيْفَ ثُمَّ أَمَرَ بِي فَكُتِّفْتُ وَشُدَّ رَأْسِي وَقَامَ عَلَيَّ السَّيَّافُ لِيَضْرِبَ عُنُقِي فَقُلْتُ أَيُّهَا الامِيرُ لَمْ تَظْفَرْ بِي عَنْوَةً وَإِنَّمَا جِئْتُكَ مِنْ ذَاتِ نَفْسِي وَهَاهُنَا أَمْرٌ أَذْكُرُهُ لَكَ ثُمَّ أَنْتَ وَشَأْنَكَ فَقَالَ قُلْ فَقُلْتُ أَخْلِنِي فَأَمَرَ مَنْ حَضَرَ فَخَرَجُوا فَقُلْتُ لَهُ جَعْفَرُ بْنُ مُحَمَّدٍ يُقْرِئُكَ السَّلامَ وَيَقُولُ لَكَ قَدْ آجَرْتُ عَلَيْكَ مَوْلاكَ رُفَيْداً فَلا تَهِجْهُ بِسُوءٍ فَقَالَ وَالله لَقَدْ قَالَ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ هَذِهِ الْمَقَالَةَ وَأَقْرَأَنِي السَّلامَ فَحَلَفْتُ لَهُ فَرَدَّهَا عَلَيَّ ثَلاثاً ثُمَّ حَلَّ أَكْتَافِي ثُمَّ قَالَ لا يُقْنِعُنِي مِنْكَ حَتَّى تَفْعَلَ بِي مَا فَعَلْتُ بِكَ قُلْتُ مَا تَنْطَلِقُ يَدِي بِذَاكَ وَلا تَطِيبُ بِهِ نَفْسِي فَقَالَ وَالله مَا يُقْنِعُنِي إِلا ذَاكَ فَفَعَلْتُ بِهِ كَمَا فَعَلَ بِي وَأَطْلَقْتُهُ فَنَاوَلَنِي خَاتَمَهُ وَقَالَ أُمُورِي فِي يَدِكَ فَدَبِّرْ فِيهَا مَا شِئْتَ.

 3. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from al-Barqi from his father from those he mentioned from Rufayd, slve of Yazid ibn ‘Amr ibn Hubayra who has said the following. “:Once Hubayra became angery with me and swore to kill me. I ran away from him in fear and sought refuge with abu ‘Abdallah (a.s.). I informed him of my story and he said, “Go back and convey my greetings to him and say to him, on my behalf, “I haven given refuge and protection against you to your slave, Rufayd. Do not harm him with your anger.” I said to him, May Allah take my soul in service for your cause, he is a Shami, (from Damascus) and his filthy opinions.” He said, “Go to him and say what I have told you to say.” I them returned back and on the way in the wilderness I met an Arab man who asked me, “Where are you going? I see the face of man to be killed.” He then said, “show me your hand.” I showed him my hand. He said, “The hand of a person to be murdered.” He then said, “Show me you foot.” I showed him my foot. He said, “The foot of a person to be murdered.” He then said, “show me your tongue.” I showed him my tongue. He said, “Go on. Nothing will happen to you. On your tongue there is a message that if you would take to the tall mountains they will obey you.” The narrator has said, “I then went on until I was at the door of ibn Hubayra and I asked permission to see him and then I went in his presence.” He said, “The traitor has come on his one legs. “O slave, get the leather rope and the sword.” He shouted. He ordered to tie up my hands and head. The sword man stood over my head to cut off my head. I said, “O commander, you have not capture me just like that. I came to you from a living person. There is a certain matter that I want to mention to you thereafter it would be up to you to do whatever you may chose.” He said, “Say it.” I said, “First, you must allow me to speak to you in private.” He ordered everyone go out of the room and they went out. I said, “Ja‘far ibn Muhammad (a.s.) asked me to convey his greetings to you. He also said, “I have given protection against to your slave, Rufayd. Do not harm him with your words.” He thensai, “I swear you to Allah, did Ja‘far (ibn Muhammad), really say these words and conveyed greetings to me?” I then swore before him and he asked Allah to grant Ja‘far ibn Muhammad peace. He did so three times. Then he opened my hands and then said, “This does not convince me until you do to me what I just did to you.” I said, “My hands will not move for such things and my conscience will not accept it.” He said, “By Allah, my conscience will not agree unless you do what I asked.” I then did what he done to me and then released him. He then gave me his own seal and said, “All of my affairs will be in your hands to manage as you would like.”

 4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْخَيْبَرِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ وَمُفَضَّلِ بْنِ عُمَرَ وَأَبِي سَلَمَةَ السَّرَّاجِ وَالْحُسَيْنِ بْنِ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ قَالُوا كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ عِنْدَنَا خَزَائِنُ الارْضِ وَمَفَاتِيحُهَا وَلَوْ شِئْتُ أَنْ أَقُولَ بِإِحْدَى رِجْلَيَّ أَخْرِجِي مَا فِيكِ مِنَ الذَّهَبِ لاخْرَجَتْ قَالَ ثُمَّ قَالَ بِإِحْدَى رِجْلَيْهِ فَخَطَّهَا فِي الارْضِ خَطّاً فَانْفَرَجَتِ الارْضُ ثُمَّ قَالَ بِيَدِهِ فَأَخْرَجَ سَبِيكَةَ ذَهَبٍ قَدْرَ شِبْرٍ ثُمَّ قَالَ انْظُرُوا حَسَناً فَنَظَرْنَا فَإِذَا سَبَائِكُ كَثِيرَةٌ بَعْضُهَا عَلَى بَعْضٍ يَتَلالا فَقَالَ لَهُ بَعْضُنَا جُعِلْتُ فِدَاكَ أُعْطِيتُمْ مَا أُعْطِيتُمْ وَشِيعَتُكُمْ مُحْتَاجُونَ قَالَ فَقَالَ إِنَّ الله سَيَجْمَعُ لَنَا وَلِشِيعَتِنَا الدُّنْيَا وَالاخِرَةَ وَيُدْخِلُهُمْ جَنَّاتِ النَّعِيمِ وَيُدْخِلُ عَدُوَّنَا الْجَحِيمَ.

 4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Umar ibn ‘Abd al-‘Aziz from al-Khaybari from Yunus ibn Zabyan and al-Mufaddal ibn ‘Umar and abu Salama al-Sarraj and al-Husayn ibn Thuwayr ibn abu Fakhita who have said the following. “Once we were in the presence of abu ‘Abdallah (a.s.) and he said, “We have the key to the treassures of the earth. If I would say to one of my foot to say to the earth, ‘Let out whatever all the gold that is there in you, it will do so.” The narrator has said that he then said to one of his feet and made aline withit on earth, the earth rapped open then said to his hand that took out a brick of gold that was of the size of a hand.” He then said, “Watch carefully.” We then looked again and saw many such pieces of gold one over the other shining. A certain one of us said, May Allah take my soul in service for your cause, “You have been granted whatever there is but your Shi‘a are needy.” The narrator has said that the Imam (a.s.) then said, “Allah will soon grant us and our Shi‘a the bounties of both this and the next life. He will admit them in Paradise and its blessings. There will be hell for our enemies.”

 5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي بَصِيرٍ قَالَ كَانَ لِي جَارٌ يَتَّبِعُ السُّلْطَانَ فَأَصَابَ مَالاً فَأَعَدَّ قِيَاناً وَكَانَ يَجْمَعُ الْجَمِيعَ إِلَيْهِ وَيَشْرَبُ الْمُسْكِرَ وَيُؤْذِينِي فَشَكَوْتُهُ إِلَى نَفْسِهِ غَيْرَ مَرَّةٍ فَلَمْ يَنْتَهِ فَلَمَّا أَنْ أَلْحَحْتُ عَلَيْهِ فَقَالَ لِي يَا هَذَا أَنَا رَجُلٌ مُبْتَلىً وَأَنْتَ رَجُلٌ مُعَافًى فَلَوْ عَرَضْتَنِي لِصَاحِبِكَ رَجَوْتُ أَنْ يُنْقِذَنِيَ الله بِكَ فَوَقَعَ ذَلِكَ لَهُ فِي قَلْبِي فَلَمَّا صِرْتُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) ذَكَرْتُ لَهُ حَالَهُ فَقَالَ لِي إِذَا رَجَعْتَ إِلَى الْكُوفَةِ سَيَأْتِيكَ فَقُلْ لَهُ يَقُولُ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ دَعْ مَا أَنْتَ عَلَيْهِ وَأَضْمَنَ لَكَ عَلَى الله الْجَنَّةَ فَلَمَّا رَجَعْتُ إِلَى الْكُوفَةِ أَتَانِي فِيمَنْ أَتَى فَاحْتَبَسْتُهُ عِنْدِي حَتَّى خَلا مَنْزِلِي ثُمَّ قُلْتُ لَهُ يَا هَذَا إِنِّي ذَكَرْتُكَ لابِي عَبْدِ الله جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ (عَلَيْهِ السَّلام) فَقَالَ لِي إِذَا رَجَعْتَ إِلَى الْكُوفَةِ سَيَأْتِيكَ فَقُلْ لَهُ يَقُولُ لَكَ جَعْفَرُ بْنُ مُحَمَّدٍ دَعْ مَا أَنْتَ عَلَيْهِ وَأَضْمَنَ لَكَ عَلَى الله الْجَنَّةَ قَالَ فَبَكَى ثُمَّ قَالَ لِيَ الله لَقَدْ قَالَ لَكَ أَبُو عَبْدِ الله هَذَا قَالَ فَحَلَفْتُ لَهُ أَنَّهُ قَدْ قَالَ لِي مَا قُلْتُ فَقَالَ لِي حَسْبُكَ وَمَضَى فَلَمَّا كَانَ بَعْدَ أَيَّامٍ بَعَثَ إِلَيَّ فَدَعَانِي وَإِذَا هُوَ خَلْفَ دَارِهِ عُرْيَانٌ فَقَالَ لِي يَا أَبَا بَصِيرٍ لا وَالله مَا بَقِيَ فِي مَنْزِلِي شَيْ‏ءٌ إِلا وَقَدْ أَخْرَجْتُهُ وَأَنَا كَمَا تَرَى قَالَ فَمَضَيْتُ إِلَى إِخْوَانِنَا فَجَمَعْتُ لَهُ مَا كَسَوْتُهُ بِهِ ثُمَّ لَمْ تَأْتِ عَلَيْهِ أَيَّامٌ يَسِيرَةٌ حَتَّى بَعَثَ إِلَيَّ أَنِّي عَلِيلٌ فَأْتِنِي فَجَعَلْتُ أَخْتَلِفُ إِلَيْهِ وَأُعَالِجُهُ حَتَّى نَزَلَ بِهِ الْمَوْتُ فَكُنْتُ عِنْدَهُ جَالِساً وَهُوَ يَجُودُ بِنَفْسِهِ فَغُشِيَ عَلَيْهِ غَشْيَةً ثُمَّ أَفَاقَ فَقَالَ لِي يَا أَبَا بَصِيرٍ قَدْ وَفَى صَاحِبُكَ لَنَا ثُمَّ قُبِضَ رَحْمَةُ الله عَلَيْهِ فَلَمَّا حَجَجْتُ أَتَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُ عَلَيْهِ فَلَمَّا دَخَلْتُ قَالَ لِيَ ابْتِدَاءً مِنْ دَاخِلِ الْبَيْتِ وَإِحْدَى رِجْلَيَّ فِي الصَّحْنِ وَالاخْرَى فِي دِهْلِيزِ دَارِهِ يَا أَبَا بَصِيرٍ قَدْ وَفَيْنَا لِصَاحِبِكَ.

 5. Al-Husayn ibn me has narrated from Mu‘alla ibn Muhammad from certain persons of his people from abu Basir who has said the following. “I had a neighbor who followed the Sultan and he gains certain properties. He would arrange parties and invite female singers. They would drink wine and would disturb me. I complained to the man several times but he would not pay any attention. When I insisted he said, “O man, “I am an addicted man and you are sober. I wish you take me to your master and hope Allah will save me through him. His words impressed me a great deal. When I went to see abu ‘Abdallah (a.s.) and mentioned the condition of the man to him. The Imam (a.s.) said, “When you will go back to Kufa he may come to you, say to him, “Ja‘far ibn Muhammad (a.s.) said to you, “Stay away from what are involved in I guarantee that Allah will admit you in Paradise.” When returned to Kufa he came to me. I kept him with me until just two of us were let alone. I then said to him, “O man, I mentioned you to abu ‘Abdallah, Ja‘far ibn Muhammad al-Sadiq (a.s.) and he said to me, “When you will return to al-Kufa, the man will soon come to you. Say to him, ‘Ja‘far ibn Muhammad said to you, “Stay away from what you are involved in and I will guarantee that Allah will admit you in Paradise.’” The narrator has said that the man then wept and said to me, “I swear you to Allah, did abu ‘Abdallah (a.s.) really say this to you?” The narrator has said that swore before him that abu ‘Abdallah (a.s.) did really said so.” He said, “This is enough for you and he left. After few days he called me while he was behind his house naked and said to me, “O abu Basir, by Allah, there is nothing left in my house. I gave all of them away and I am left as you see”. The narrator has said, “I then went to our people and collected for him to clothe him. Shortly afterwards he sent someone to me that he was ill and that I must see him. Thereafter I would come and go to him and provide him treatment until he was about to die. I was sitting near to him and was experiencing the agony of dieath. He fainted and then regained conscience and said to me, “O abu Basir, your master has fulfilled his promise to me.” He then passed away. May Allah grant him blessings. When I went for Hajj I went to see abu ‘Abdallah (a.s.) and asked permission for a meeting. As I was about to enter to his presence, one step in the corridor and one inside, the Imam (a.s.) before I would say anything, said from the inside, “O abu Basir, we fulfilled our promise to your friend.”

 6ـ أَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الاشْعَثِ قَالَ قَالَ لِي أَ تَدْرِي مَا كَانَ سَبَبُ دُخُولِنَا فِي هَذَا الامْرِ وَمَعْرِفَتِنَا بِهِ وَمَا كَانَ عِنْدَنَا مِنْهُ ذِكْرٌ وَلا مَعْرِفَةُ شَيْ‏ءٍ مِمَّا عِنْدَ النَّاسِ قَالَ قُلْتُ لَهُ مَا ذَاكَ قَالَ إِنَّ أَبَا جَعْفَرٍ يَعْنِي أَبَا الدَّوَانِيقِ قَالَ لابِي مُحَمَّدِ بْنِ الاشْعَثِ يَا مُحَمَّدُ ابْغِ لِي رَجُلاً لَهُ عَقْلٌ يُؤَدِّي عَنِّي فَقَالَ لَهُ أَبِي قَدْ أَصَبْتُهُ لَكَ هَذَا فُلانُ بْنُ مُهَاجِرٍ خَالِي قَالَ فَأْتِنِي بِهِ قَالَ فَأَتَيْتُهُ بِخَالِي فَقَالَ لَهُ أَبُو جَعْفَرٍ يَا ابْنَ مُهَاجِرٍ خُذْ هَذَا الْمَالَ وَأْتِ الْمَدِينَةَ وَأْتِ عَبْدَ الله بْنَ الْحَسَنِ بْنِ الْحَسَنِ وَعِدَّةً مِنْ أَهْلِ بَيْتِهِ فِيهِمْ جَعْفَرُ بْنُ مُحَمَّدٍ فَقُلْ لَهُمْ إِنِّي رَجُلٌ غَرِيبٌ مِنْ أَهْلِ خُرَاسَانَ وَبِهَا شِيعَةٌ مِنْ شِيعَتِكُمْ وَجَّهُوا إِلَيْكُمْ بِهَذَا الْمَالِ وَادْفَعْ إِلَى كُلِّ وَاحِدٍ مِنْهُمْ عَلَى شَرْطِ كَذَا وَكَذَا فَإِذَا قَبَضُوا الْمَالَ فَقُلْ إِنِّي رَسُولٌ وَأُحِبُّ أَنْ يَكُونَ مَعِي خُطُوطُكُمْ بِقَبْضِكُمْ مَا قَبَضْتُمْ فَأَخَذَ الْمَالَ وَأَتَى الْمَدِينَةَ فَرَجَعَ إِلَى أَبِي الدَّوَانِيقِ وَمُحَمَّدُ بْنُ الاشْعَثِ عِنْدَهُ فَقَالَ لَهُ أَبُو الدَّوَانِيقِ مَا وَرَاءَكَ قَالَ أَتَيْتُ الْقَوْمَ وَهَذِهِ خُطُوطُهُمْ بِقَبْضِهِمُ الْمَالَ خَلا جَعْفَرَ بْنَ مُحَمَّدٍ فَإِنِّي أَتَيْتُهُ وَهُوَ يُصَلِّي فِي مَسْجِدِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَجَلَسْتُ خَلْفَهُ وَقُلْتُ حَتَّى يَنْصَرِفَ فَأَذْكُرَ لَهُ مَا ذَكَرْتُ لاصْحَابِهِ فَعَجَّلَ وَانْصَرَفَ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ يَا هَذَا اتَّقِ الله وَلا تَغُرَّ أَهْلَ بَيْتِ مُحَمَّدٍ فَإِنَّهُمْ قَرِيبُو الْعَهْدِ بِدَوْلَةِ بَنِي مَرْوَانَ وَكُلُّهُمْ مُحْتَاجٌ فَقُلْتُ وَمَا ذَاكَ أَصْلَحَكَ الله قَالَ فَأَدْنَى رَأْسَهُ مِنِّي وَأَخْبَرَنِي بِجَمِيعِ مَا جَرَى بَيْنِي وَبَيْنَكَ حَتَّى كَأَنَّهُ كَانَ ثَالِثَنَا قَالَ فَقَالَ لَهُ أَبُو جَعْفَرٍ يَا ابْنَ مُهَاجِرٍ اعْلَمْ أَنَّهُ لَيْسَ مِنْ أَهْلِ بَيْتِ نُبُوَّةٍ إِلا وَفِيهِ مُحَدَّثٌ وَإِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ مُحَدَّثُنَا الْيَوْمَ وَكَانَتْ هَذِهِ الدَّلالَةُ سَبَبَ قَوْلِنَا بِهَذِهِ الْمَقَالَةِ.

 6. Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ja‘far ibn Muhammad ibn al-’Ash‘ath who said to me following. “Do you know the reason that we came in this matter (became Shi‘a) and recognized it even though there was no mention of it among us and we had no knowledge of what other people (Shi‘a) had?” The narrator has said that I asked him, “What then is the reason for it?” He said, “Abu Ja‘far, abu Dawaniq once said to abu Muhammad ibn al-‘Ash‘ath, ‘O Muhammad, I want a person of reason who has said the following. can represent me.” My father said, “I have found one for you. He is so and so ibn Muhajir, my maternal uncle.” He said, “bring him to me.” He has said that he brought him to abu Dawaniq. Abu Ja‘far, abu Dawaniq said, “O son of Muhajir, take this property to Madina and gave it to ‘Abdallah ibn al-Hassan ibn al-Hassan and a number of the people of his family among who is Ja‘far ibn Muhammad and say to them, “I am from Khrasan and an stranger in this area. One of your Shi‘a (followers) from Khurasan gave me this property to deliver to you. Then gave to each of them from the property with such and such conditions. When they take the property than ask them for a receipt our people has narrated who for the amount and kind of the property you have received.” He then took the property and went to Madina and came back to abu Dawaniq when Muhammad ibn al-’Ash‘th was also present. Abu Daqwaniq asked, “What did you leave behind?” He said, “I met the people and this is the receipt in their hand writings for what they received accept Ja‘far ibn Muhammad. I went to see him when he was praying in the Mosque of the Messenger of Allah. I sat behind him t wait until he would finish and then I would give him the message as I had done with the others. He hurried up and finished and then turned to me and said, “O you, have fear of Allah and do not deceive Ahl al-Bayt (family members) of Muhammad (s.a). They have just experienced the government of the sons of Marwan and they all are needy.” I then asked, “What are you talking about, may Allah grand you well beeing?” He said, “Then he brought his head closer to me and told me about all that had passed between me and you as if he has the third person with us.” He has said that abu Ja‘far, al-Dawaniq said, “O ibn Muhajir take notice and pay attention that there has never been the family of a prophet without a Muhaddath (a person to whom angels would speak) among them. Today the Muhaddath among us is Ja‘far ibn Muhammad.” This was the reason for our receiving guidance and acceptance of this matter and faith.”

 7ـ سَعْد�� بْنُ عَبْدِ الله وَعَبْدُ الله بْنُ جَعْفَرٍ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قُبِضَ أَبُو عَبْدِ الله جَعْفَرُ بْنُ مُحَمَّدٍ (عَلَيْهما السَّلام) وَهُوَ ابْنُ خَمْسٍ وَسِتِّينَ سَنَةً فِي عَامِ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ وَعَاشَ بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) أَرْبَعاً وَثَلاثِينَ سَنَةً.

 7. Sa‘d ibn ‘Abdallah and ‘Abdallah ibn Ja‘far all have narrated from Ibrahim ibn Mahziyar from his brother Ali Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following. “Abu ‘Abdallah, Ja‘far ibn Muhammad (a.s.) passed away at the age of fifty bsix in the year one hundred forty eight AH. He lived after abu Ja‘far (a.s.), his father for forty three years.”

 8ـ سَعْدُ بْنُ عَبْدِ الله عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عُمَرَ بْنِ سَعِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الاوَّلِ (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ أَنَا كَفَّنْتُ أَبِي فِي ثَوْبَيْنِ شَطَوِيَّيْنِ كَانَ يُحْرِمُ فِيهِمَا وَفِي قَمِيصٍ مِنْ قُمُصِهِ وَفِي عِمَامَةٍ كَانَتْ لِعَلِيِّ بن الحسين (عَلَيْهما السَّلام) وَفِي بُرْدٍ اشْتَرَاهُ بِأَرْبَعِينَ دِينَاراً.

 8. Sa‘d ibn ‘Abdallah has narrated from abu Ja‘far ibn ‘Umar ibn Sa‘id from Yunus ibn ya‘qub from abu al-Hassan, the first (a.s.) who has said the following. “I shrouded my father with two pieces of winter clothes that he had used as the clothe for Ihram (special clothes used during performing Hajj). Also a shirt of his shirts and the ‘Amama (turban) that belonged to Ali ibn al-Husayn (a.s.) and a gown that he had bought for forty Dinars were used.”

Al-Kāfi - Volume 1

Book 4, Chapter 119