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

 وُلِدَ (عَلَيْهِ السَّلام) فِي شَهْرِ رَمَضَانَ مِنْ سَنَةِ خَمْسٍ وَتِسْعِينَ وَمِائَةٍ وَقُبِضَ (عَلَيْهِ السَّلام) سَنَةَ عِشْرِينَ وَمِائَتَيْنِ فِي آخِرِ ذِي الْقَعْدَةِ وَهُوَ ابْنُ خَمْسٍ وَعِشْرِينَ سَنَةً وَشَهْرَيْنِ وَثَمَانِيَةَ عَشَرَ يَوْماً وَدُفِنَ بِبَغْدَادَ فِي مَقَابِرِ قُرَيْشٍ عِنْدَ قَبْرِ جَدِّهِ مُوسَى (عَلَيْهِ السَّلام) وَقَدْ كَانَ الْمُعْتَصِمُ أَشْخَصَهُ إِلَى بَغْدَادَ فِي أَوَّلِ هَذِهِ السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا (عَلَيْهِ السَّلام) وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا سَبِيكَةُ نُوبِيَّةٌ وَقِيلَ أَيْضاً إِنَّ اسْمَهَا كَانَ خَيْزُرَانَ وَرُوِيَ أَنَّهَا كَانَتْ مِنْ أَهْلِ بَيْتِ مَارِيَةَ أُمِّ إِبْرَاهِيمَ بْنِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه )

 Abu Ja‘far, Muhammad ibn Ali (a.s.) was born in the month of Ramadan in the year one hundred ninety five and passed away in the year two hundred twenty at the end of the month of Dhu al-Al-Qa‘da at the age of twenty five and two months and eighteen days. He was buried in Baghdad in the grave yard of Quraysh near the grave of his grandfather, Musa ibn Ja‘far (a.s.). Al-Mu‘tasam had summoned him to Baghdad at the beginning of the year in which he left this world. His mother was ’Umm Walad, called, Sabika Nuwbiyya. It is also said that her name was Khizuran. It also is narrated that she was from the family of Maria, mother of Ibrahim, son of the Messenger of Allah.”

 1ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ خَالِدٍ قَالَ مُحَمَّدٌ وَكَانَ زَيْدِيّاً قَالَ كُنْتُ بِالْعَسْكَرِ فَبَلَغَنِي أَنَّ هُنَاكَ رَجُلٌ مَحْبُوسٌ أُتِيَ بِهِ مِنْ نَاحِيَةِ الشَّامِ مَكْبُولاً وَقَالُوا إِنَّهُ تَنَبَّأَ قَالَ عَلِيُّ بْنُ خَالِدٍ فَأَتَيْتُ الْبَابَ وَدَارَيْتُ الْبَوَّابِينَ وَالْحَجَبَةَ حَتَّى وَصَلْتُ إِلَيْهِ فَإِذَا رَجُلٌ لَهُ فَهْمٌ فَقُلْتُ يَا هَذَا مَا قِصَّتُكَ وَمَا أَمْرُكَ قَالَ إِنِّي كُنْتُ رَجُلاً بِالشَّامِ أَعْبُدُ الله فِي الْمَوْضِعِ الَّذِي يُقَالُ لَهُ مَوْضِعُ رَأْسِ الْحُسَيْنِ فَبَيْنَا أَنَا فِي عِبَادَتِي إِذْ أَتَانِي شَخْصٌ فَقَالَ لِي قُمْ بِنَا فَقُمْتُ مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي مَسْجِدِ الْكُوفَةِ فَقَالَ لِي تَعْرِفُ هَذَا الْمَسْجِدَ فَقُلْتُ نَعَمْ هَذَا مَسْجِدُ الْكُوفَةِ قَالَ فَصَلَّى وَصَلَّيْتُ مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي مَسْجِدِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِالْمَدِينَةِ فَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَسَلَّمْتُ وَصَلَّى وَصَلَّيْتُ مَعَهُ وَصَلَّى عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا بِمَكَّةَ فَلَمْ أَزَلْ مَعَهُ حَتَّى قَضَى مَنَاسِكَهُ وَقَضَيْتُ مَنَاسِكِي مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي الْمَوْضِعِ الَّذِي كُنْتُ أَعْبُدُ الله فِيهِ بِالشَّامِ وَمَضَى الرَّجُلُ فَلَمَّا كَانَ الْعَامُ الْقَابِلُ إِذَا أَنَا بِهِ فَعَلَ مِثْلَ فِعْلَتِهِ الاولَى فَلَمَّا فَرَغْنَا مِنْ مَنَاسِكِنَا وَرَدَّنِي إِلَى الشَّامِ وَهَمَّ بِمُفَارَقَتِي قُلْتُ لَهُ سَأَلْتُكَ بِالْحَقِّ الَّذِي أَقْدَرَكَ عَلَى مَا رَأَيْتُ إِلا أَخْبَرْتَنِي مَنْ أَنْتَ فَقَالَ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُوسَى قَالَ فَتَرَاقَى الْخَبَرُ حَتَّى انْتَهَى إِلَى مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ الزَّيَّاتِ فَبَعَثَ إِلَيَّ وَأَخَذَنِي وَكَبَّلَنِي فِي الْحَدِيدِ وَحَمَلَنِي إِلَى الْعِرَاقِ قَالَ فَقُلْتُ لَهُ فَارْفَعِ الْقِصَّةَ إِلَى مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ فَفَعَلَ وَذَكَرَ فِي قِصَّتِهِ مَا كَانَ فَوَقَّعَ فِي قِصَّتِهِ قُلْ لِلَّذِي أَخْرَجَكَ مِنَ الشَّامِ فِي لَيْلَةٍ إِلَى الْكُوفَةِ وَمِنَ الْكُوفَةِ إِلَى الْمَدِينَةِ وَمِنَ الْمَدِينَةِ إِلَى مَكَّةَ وَرَدَّكَ مِنْ مَكَّةَ إِلَى الشَّامِ أَنْ يُخْرِجَكَ مِنْ حَبْسِكَ هَذَا قَالَ عَلِيُّ بْنُ خَالِدٍ فَغَمَّنِي ذَلِكَ مِنْ أَمْرِهِ وَرَقَقْتُ لَهُ وَأَمَرْتُهُ بِالْعَزَاءِ وَالصَّبْرِ قَالَ ثُمَّ بَكَّرْتُ عَلَيْهِ فَإِذَا الْجُنْدُ وَصَاحِبُ الْحَرَسِ وَصَاحِبُ السِّجْنِ وَخَلْقُ الله فَقُلْتُ مَا هَذَا فَقَالُوا الْمَحْمُولُ مِنَ الشَّامِ الَّذِي تَنَبَّأَ افْتُقِدَ الْبَارِحَةَ فَلا يُدْرَى أَ خَسَفَتْ بِهِ الارْضُ أَوِ اخْتَطَفَهُ الطَّيْرُ.

 1. Ahmad ibn Idris has narrated from Muhammad ibn Hassa’n from ali ibn Khalid who has said the following. “Muhammad who belonged to Zaydi sect said to me this. “I was in the army camp and I was told that there was a prisoner brought from the area of al-Sham (Syria) tied up and that he has proclaimed himself a prophet.” Ali ibn Khalid has said, “I went to him and found my way through the guards until I reached him. I found him to be a man of understanding. I asked him, “O you, what is your story and your case?” He said, “I am a man from al-Sham, worshipping Allah at a place called the ‘place of the head of al-Husayn’. During my worshipping a man came to me and said, “Come with me.” I went with him and I found myself in theMosque of al-Kufa. He asked me, “Do you recognize this Mosque?” I replied, “Yes, I recognize it.” He said, “He prayed and I prayed with him. Then I found us in the Mosque of the Messenger of Allah in Madina. He offered greeting of peace to the Messenger of Allah and I did the same. He prayed and I prayed with him. He offered the special prayer for the Messenger of Allah. I was with him and found us in Makka. I continued to find myself with him until we finished all the acts to be perform there. Then I found myself with him at the place that I would worship in al-Sham. The man left. The next year I was with him again and we did as in the year before. When we finished all of the forms of worship and returned me back to my place of worship in al-Sham and was about to leave I asked him this. “I swear you the one who has given all these capabilities, tell me who are you?” He said, “I am Muhammad ibn Ali ibn Musa (a.s.).” The news spread and it reached Muhammad ibn ‘Abd al-Malik al-Zayyat. He sent his people who arrested me and tied me up in chains and transferred me to Iraq.” The narrator has said, “I asked him to send a petition to Muhammad ibn ‘Abd al-Malik. He did so explaining the whole story but the answer to his petition bearing the signature of Muhammad ibn ‘Abd al-Malik said, “He should ask the one who took him from al-Sham to al-Kufa, then to al-Madina then to al-Makka then back to al-Sham to release him from prison also.” I felt very sad for him with a great deal of sympathy. I tried to cheer him up and asked him to exercise patience. Next early morning when went to see him I found people from the army, the chief of the security men and the prison guard and the crowd of people around and in the area. I asked, “What is thematter?” They said, “The prisoner from al-Sham who had proclaimed himself as a prophet has disappeared and no one knows if the earth has swallowed him or the birds have snatched him away.”

 2ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ قَالَ حَدَّثَنِي شَيْخٌ مِنْ أَصْحَابِنَا يُقَالُ لَهُ عَبْدُ الله بْنُ رَزِينٍ قَالَ كُنْتُ مُجَاوِراً بِالْمَدِينَةِ مَدِينَةِ الرَّسُولِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَكَانَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَجِي‏ءُ فِي كُلِّ يَوْمٍ مَعَ الزَّوَالِ إِلَى الْمَسْجِدِ فَيَنْزِلُ فِي الصَّحْنِ وَيَصِيرُ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَيُسَلِّمُ عَلَيْهِ وَيَرْجِعُ إِلَى بَيْتِ فَاطِمَةَ (عليها السلام) فَيَخْلَعُ نَعْلَيْهِ وَيَقُومُ فَيُصَلِّي فَوَسْوَسَ إِلَيَّ الشَّيْطَانُ فَقَالَ إِذَا نَزَلَ فَاذْهَبْ حَتَّى تَأْخُذَ مِنَ التُّرَابِ الَّذِي يَطَأُ عَلَيْهِ فَجَلَسْتُ فِي ذَلِكَ الْيَوْمِ أَنْتَظِرُهُ لافْعَلَ هَذَا فَلَمَّا أَنْ كَانَ وَقْتُ الزَّوَالِ أَقْبَلَ (عَلَيْهِ السَّلام) عَلَى حِمَارٍ لَهُ فَلَمْ يَنْزِلْ فِي الْمَوْضِعِ الَّذِي كَانَ يَنْزِلُ فِيهِ وَجَاءَ حَتَّى نَزَلَ عَلَى الصَّخْرَةِ الَّتِي عَلَى بَابِ الْمَسْجِدِ ثُمَّ دَخَلَ فَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ ثُمَّ رَجَعَ إِلَى الْمَكَانِ الَّذِي كَانَ يُصَلِّي فِيهِ فَفَعَلَ هَذَا أَيَّاماً فَقُلْتُ إِذَا خَلَعَ نَعْلَيْهِ جِئْتُ فَأَخَذْتُ الْحَصَى الَّذِي يَطَأُ عَلَيْهِ بِقَدَمَيْهِ فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ جَاءَ عِنْدَ الزَّوَالِ فَنَزَلَ عَلَى الصَّخْرَةِ ثُمَّ دَخَلَ فَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ جَاءَ إِلَى الْمَوْضِعِ الَّذِي كَانَ يُصَلِّي فِيهِ فَصَلَّى فِي نَعْلَيْهِ وَلَمْ يَخْلَعْهُمَا حَتَّى فَعَلَ ذَلِكَ أَيَّاماً فَقُلْتُ فِي نَفْسِي لَمْ يَتَهَيَّأْ لِي هَاهُنَا وَلَكِنْ أَذْهَبُ إِلَى بَابِ الْحَمَّامِ فَإِذَا دَخَلَ إِلَى الْحَمَّامِ أَخَذْتُ مِنَ التُّرَابِ الَّذِي يَطَأُ عَلَيْهِ فَسَأَلْتُ عَنِ الْحَمَّامِ الَّذِي يَدْخُلُهُ فَقِيلَ لِي إِنَّهُ يَدْخُلُ حَمَّاماً بِالْبَقِيعِ لِرَجُلٍ مِنْ وُلْدِ طَلْحَةَ فَتَعَرَّفْتُ الْيَوْمَ الَّذِي يَدْخُلُ فِيهِ الْحَمَّامَ وَصِرْتُ إِلَى بَابِ الْحَمَّامِ وَجَلَسْتُ إِلَى الطَّلْحِيِّ أُحَدِّثُهُ وَأَنَا أَنْتَظِرُ مَجِيئَهُ (عَلَيْهِ السَّلام) فَقَالَ الطَّلْحِيُّ إِنْ أَرَدْتَ دُخُولَ الْحَمَّامِ فَقُمْ فَادْخُلْ فَإِنَّهُ لا يَتَهَيَّأُ لَكَ ذَلِكَ بَعْدَ سَاعَةٍ قُلْتُ وَلِمَ قَالَ لانَّ ابْنَ الرِّضَا يُرِيدُ دُخُولَ الْحَمَّامِ قَالَ قُلْتُ وَمَنِ ابْنُ الرِّضَا قَالَ رَجُلٌ مِنْ آلِ مُحَمَّدٍ لَهُ صَلاحٌ وَوَرَعٌ قُلْتُ لَهُ وَلا يَجُوزُ أَنْ يَدْخُلَ مَعَهُ الْحَمَّامَ غَيْرُهُ قَالَ نُخْلِي لَهُ الْحَمَّامَ إِذَا جَاءَ قَالَ فَبَيْنَا أَنَا كَذَلِكَ إِذْ أَقْبَلَ (عَلَيْهِ السَّلام) وَمَعَهُ غِلْمَانٌ لَهُ وَبَيْنَ يَدَيْهِ غُلامٌ مَعَهُ حَصِيرٌ حَتَّى أَدْخَلَهُ الْمَسْلَخَ فَبَسَطَهُ وَوَافَى فَسَلَّمَ وَدَخَلَ الْحُجْرَةَ عَلَى حِمَارِهِ وَدَخَلَ الْمَسْلَخَ وَنَزَلَ عَلَى الْحَصِيرِ فَقُلْتُ لِلطَّلْحِيِّ هَذَا الَّذِي وَصَفْتَهُ بِمَا وَصَفْتَ مِنَ الصَّلاحِ وَالْوَرَعِ فَقَالَ يَا هَذَا لا وَالله مَا فَعَلَ هَذَا قَطُّ إِلا فِي هَذَا الْيَوْمِ فَقُلْتُ فِي نَفْسِي هَذَا مِنْ عَمَلِي أَنَا جَنَيْتُهُ ثُمَّ قُلْتُ أَنْتَظِرُهُ حَتَّى يَخْرُجَ فَلَعَلِّي أَنَالُ مَا أَرَدْتُ إِذَا خَرَجَ فَلَمَّا خَرَجَ وَتَلَبَّسَ دَعَا بِالْحِمَارِ فَأُدْخِلَ الْمَسْلَخَ وَرَكِبَ مِنْ فَوْقِ الْحَصِيرِ وَخَرَجَ (عَلَيْهِ السَّلام) فَقُلْتُ فِي نَفْسِي قَدْ وَالله آذَيْتُهُ وَلا أَعُودُ وَلا أَرُومُ مَا رُمْتُ مِنْهُ أَبَداً وَصَحَّ عَزْمِي عَلَى ذَلِكَ فَلَمَّا كَانَ وَقْتُ الزَّوَالِ مِنْ ذَلِكَ الْيَوْمِ أَقْبَلَ عَلَى حِمَارِهِ حَتَّى نَزَلَ فِي الْمَوْضِعِ الَّذِي كَانَ يَنْزِلُ فِيهِ فِي الصَّحْنِ فَدَخَلَ وَسَلَّمَ عَلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَجَاءَ إِلَى الْمَوْضِعِ الَّذِي كَانَ يُصَلِّي فِيهِ فِي بَيْتِ فَاطِمَةَ (عليها السلام) وَخَلَعَ نَعْلَيْهِ وَقَامَ يُصَلِّي.

 2. Al-Husayn ibn Muhammad al-Ash‘ari has said that a shaykh from our people called ‘Abdallah ibn Razyn narrated to me the following. “I lived in al-Madina of the Messenger of Allah. Abu Ja‘far (a.s.) would come every day to the mosque at noon time. He would enter the compound and would turn to the shrine of the Messenger of Allah and offer his greeting of peace. He would then turn to the house of Fatima (a.s.), take off his shoes, stand up and pray. Satan induced temptation in my heart and said, “when he (the Imam (a.s.) would come go and pick up from the dust on which he has just stepped.” I waited that day for that purpose. When it was noontime he came on his donkey but he did not dismount at the place that he would do so before. He came and dismounted on the rock in front the door of the Mosque. He then entered the Mosque, turned to the Shrine of the Messenger of Allah and offered his greeting of peace to the Messenger of Allah. his disembark.” The narrator has said that then he then turned to the place where he would pray. He did the exact thing for several days. I then said to myself, “When will come this time and will remove his shoes I will go and pick up from the gravel on which he has jus stepped..” When he came next day at noontime he dismounted on the rock then entered the Mosque, turned to the Shrine of the Messenger of Allah and offered his greeing of peace then came to the place where he would pray but prayed without removing his shoes and did the same thing for several days. I then said to my self, “I could not succeed this way but now I must find which public bathhouse he uses to take a shower. I must wait at the door of the place and when he would come to enter the public bathhouse I will pick up the dust from the spot on which he has just stepped. I asked about such public bathhoue and found out that it is such a place in al-Baqi‘ that belongs to man from the family of al-Talha. I found out about the day that he would go this bathhouse. I then on that day went to the place and met the man from the family of al-Talha and began to talk to him while waiting for him (the Imam (a.s.) to come. The owner of the place said to me, “If you want to use the bathhouse you must do now because latter on it will not be available.” I asked, “Why is that?” He said, “Ibn al-Rida will come to use it.” I then asked, “Who is ibn al-Rida ?” He said, “A man from the family of Muhammad (s.a.). He is very pious and well discilpined.” I then asked, “Is it unlawful to use the public bathhouse at the time that he is there?” He said, “We just vacate the place and leave it just for him.” The narrator has said that at that time he came with a few of his slaves. In front of him there was a slave who carried a piece of mat and brought it in all the way to the dressing-room where he spread it down. He (the Imam) also came in offered his greeting of peace and entered the dressing-room while stile riding on the donkey. He then dismounted on the mat. I then said to the man from the family of al-Talha, “Is this the one whom you mentioned with all the superlatives?” He said, “O you, by Allah, he had never done this before. It only has happened today.” I said to my self, “This is because of what I have committed against my own soul.” I then said to myself, “I will wait until he comes out perhaps I will succeed in my plan.” When he came out he asked his people to bring the donkey. The donkey was brought in the dressing-room and he rode on the donkey from the top of the mat. And left. I said to my self, “By Allah, this is enough I have troubled him so much and I will not do any such thing again and will not even thing about doing such things.” My decision was complete and solid. When it became noontime of that day he came to the Mosque while riding on his donkey and dismounted on the spot in the compound of the Mosque where he had usually been doing. Then he turned to Shrine of the Messenger of Allah and offered his greeting of peace and went to the place where he prayed in the house of Fatima (a.s.). He took off his shoes and stood for prayer.”

 3ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ خَرَجَ (عَلَيْهِ السَّلام) عَلَيَّ فَنَظَرْتُ إِلَى رَأْسِهِ وَرِجْلَيْهِ لاصِفَ قَامَتَهُ لاصْحَابِنَا بِمِصْرَ فَبَيْنَا أَنَا كَذَلِكَ حَتَّى قَعَدَ وَقَالَ يَا عَلِيُّ إِنَّ الله احْتَجَّ فِي الامَامَةِ بِمِثْلِ مَا احْتَجَّ فِي النُّبُوَّةِ فَقَالَ وَآتَيْناهُ الْحُكْمَ صَبِيًّا قَالَ وَلَمَّا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً فَقَدْ يَجُوزُ أَنْ يُؤْتَى الْحُكْمَ صَبِيّاً وَيَجُوزُ أَنْ يُعْطَاهَا وَهُوَ ابْنُ أَرْبَعِينَ سَنَةً.

 3. al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat who has said the following “He (abu Ja‘far Muhammad ibn Ali al-Rida (a.s.) came out to me and I looked at his head and legs so I would be able to describe him physically to our people in Egypt. I kept looking until he sat down and said, “ O Ali, Allah’s presentation of proofs in support of Imam’s Imamat (Leadership with Divine Authority) is the same as those in support of the prophet-hood of a prophet. Allah has said, “. . We gave knowledge and wisdom to John during his childhood (19:12). “. . When he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good. (12:22) “. . When he grew-up to manhood and became forty years old,. .”(46:15). Allah may give authority to a child and He may do so when he is a fortyb years old man.”

 4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ قَالَ احْتَالَ الْمَأْمُونُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) بِكُلِّ حِيلَةٍ فَلَمْ يُمْكِنْهُ فِيهِ شَيْ‏ءٌ فَلَمَّا اعْتَلَّ وَأَرَادَ أَنْ يَبْنِيَ عَلَيْهِ ابْنَتَهُ دَفَعَ إِلَى مِائَتَيْ وَصِيفَةٍ مِنْ أَجْمَلِ مَا يَكُونُ إِلَى كُلِّ وَاحِدَةٍ مِنْهُنَّ جَاماً فِيهِ جَوْهَرٌ يَسْتَقْبِلْنَ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) إِذَا قَعَدَ فِي مَوْضِعِ الاخْيَارِ فَلَمْ يَلْتَفِتْ إِلَيْهِنَّ وَكَانَ رَجُلٌ يُقَالُ لَهُ مُخَارِقٌ صَاحِبُ صَوْتٍ وَعُودٍ وَضَرْبٍ طَوِيلُ اللِّحْيَةِ فَدَعَاهُ الْمَأْمُونُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ كَانَ فِي شَيْ‏ءٍ مِنْ أَمْرِ الدُّنْيَا فَأَنَا أَكْفِيكَ أَمْرَهُ فَقَعَدَ بَيْنَ يَدَيْ ابي جعفر (عَلَيْهِ السَّلام) فَشَهِقَ مُخَارِقٌ شَهْقَةً اجْتَمَعَ عَلَيْهِ أَهْلُ الدَّارِ وَجَعَلَ يَضْرِبُ بِعُودِهِ وَيُغَنِّي فَلَمَّا فَعَلَ سَاعَةً وَإِذَا أَبُو جَعْفَرٍ لا يَلْتَفِتُ إِلَيْهِ لا يَمِيناً وَلا شِمَالاً ثُمَّ رَفَعَ إِلَيْهِ رَأْسَهُ وَقَالَ اتَّقِ الله يَا ذَا الْعُثْنُونِ قَالَ فَسَقَطَ الْمِضْرَابُ مِنْ يَدِهِ وَالْعُودُ فَلَمْ يَنْتَفِعْ بِيَدَيْهِ إِلَى أَنْ مَاتَ قَالَ فَسَأَلَهُ الْمَأْمُونُ عَنْ حَالِهِ قَالَ لَمَّا صَاحَ بِي أَبُو جَعْفَرٍ فَزِعْتُ فَزْعَةً لا أُفِيقُ مِنْهَا أَبَداً.

 4. Ali ibn Muhammad has narrated from certain persons of our people from Muhammad ibn al-Rayyan who has said the following “Al-Ma’mun did all he could to prove that abu Ja‘far, Muhammad ibn Ali al-Rida (a.s.) was only a young man of worldly desires. However Al-Ma’mun could not succeed. When he became frustrated he gave his daughter in marriage to abu Ja‘far, Muhammad ibn Ali al-Rida (a.s.). For the ceremony he sent two hundred most beautiful entertaining girls each with a bowl in her hand with a precious pearl in it to well come abu Ja‘far, Muhammad ibn Ali al-Rida (a.s.) when he would sit on the special seat prepared for him. They, however, were not of any attraction to the Imam (a.s.) to disturb him. There was a man called Mukhariq who had a voice, musical skills, a guitar and a tall beard. Al-Ma’mun called him and he said, “O Amir al-Mu’minin, if he is a worldly man I will prove myself as dealing him deadly blows on your behalf.” He sat in front of abu Ja‘far, Muhammad ibn Ali al-Rida (a.s.) and began to bray a hee-haw that made all the people of the house gather around him. He began to play his guitar and sing. He did it for an hour but abu Ja‘far (a.s.) did not pay any attention to the right or left. Then he (a.s.) raised his head and said, “O you, tall bearded one, be pious before Allah.” The narrator has said that the musical instrument and guitar fell off his hand and he could not use his hands thereafter until he died. When Al-Ma’mun asked him about his condition he said, “When abu Ja‘far (a.s.) expressed his disappointment at me it struck me with a huge degree of fear from which I have not been able to relieve myself ever since.”

 5ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) وَمَعِي ثَلاثُ رِقَاعٍ غَيْرُ مُعَنْوَنَةٍ وَاشْتَبَهَتْ عَلَيَّ فَاغْتَمَمْتُ فَتَنَاوَلَ إِحْدَاهُمَا وَقَالَ هَذِهِ رُقْعَةُ زِيَادِ بْنِ شَبِيبٍ ثُمَّ تَنَاوَلَ الثَّانِيَةَ فَقَالَ هَذِهِ رُقْعَةُ فُلانٍ فَبُهِتُّ أَنَا فَنَظَرَ إِلَيَّ فَتَبَسَّمَ قَالَ وَأَعْطَانِي ثَلاثَمِائَةِ دِينَارٍ وَأَمَرَنِي أَنْ أَحْمِلَهَا إِلَى بَعْضِ بَنِي عَمِّهِ وَقَالَ أَمَا إِنَّهُ سَيَقُولُ لَكَ دُلَّنِي عَلَى حَرِيفٍ يَشْتَرِي لِي بِهَا مَتَاعاً فَدُلَّهُ عَلَيْهِ قَالَ فَأَتَيْتُهُ بِالدَّنَانِيرِ فَقَالَ لِي يَا أَبَا هَاشِمٍ دُلَّنِي عَلَى حَرِيفٍ يَشْتَرِي لِي بِهَا مَتَاعاً فَقُلْتُ نَعَمْ قَالَ وَكَلَّمَنِي جَمَّالٌ أَنْ أُكَلِّمَهُ لَهُ يُدْخِلُهُ فِي بَعْضِ أُمُورِهِ فَدَخَلْتُ عَلَيْهِ لاكَلِّمَهُ لَهُ فَوَجَدْتُهُ يَأْكُلُ وَمَعَهُ جَمَاعَةٌ وَلَمْ يُمْكِنِّي كَلامَهُ فَقَالَ يَا أَبَا هَاشِمٍ كُلْ وَوَضَعَ بَيْنَ يَدَيَّ ثُمَّ قَالَ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ مَسْأَلَةٍ يَا غُلامُ انْظُرْ إِلَى الْجَمَّالِ الَّذِي أَتَانَا بِهِ أَبُو هَاشِمٍ فَضُمَّهُ إِلَيْكَ قَالَ وَدَخَلْتُ مَعَهُ ذَاتَ يَوْمٍ بُسْتَاناً فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي لَمُولَعٌ بِأَكْلِ الطِّينِ فَادْعُ الله لِي فَسَكَتَ ثُمَّ قَالَ لِي بَعْدَ ثَلاثَةِ أَيَّامٍ ابْتِدَاءً مِنْهُ يَا أَبَا هَاشِمٍ قَدْ أَذْهَبَ الله عَنْكَ أَكْلَ الطِّينِ قَالَ أَبُو هَاشِمٍ فَمَا شَيْ‏ءٌ أَبْغَضَ إِلَيَّ مِنْهُ الْيَوْمَ.

 5. Ali ibn Muhammad has narrated from Sahl ibn zd from Dawud ibn al-Qasim al-Ja‘fari who has said the following “Once I went to see abu Ja‘far (a.s.) and I had a few questions on three pieces of materials with proper markings and they were mixed as such that I could not distinguish. I felt sad. He picked one and said, “This is the letter of Ziyad ibn Shabib.” Then he picked up the other one and said, “.This is the letter of so and so.” I became awe struck. He looked at me and smiled.” The narrator has said that the Imam (a.s.) then gave me three hundred Dinars and asked me to deliver them to the certain persons of the sons of his uncle and said, “He will ask you to show him a professional person who would help him to buy goods, help show him one.” The narrator has said that I then went to him and gave him the Dinars and asked me, “O abu Hashim, can you show me a professional person who would help me to buy goods.” I said, “Yes, I can do so.” The narrator has said that a camel man asked me to speak on his behalf to abu Ja‘far (a.s.) to take part in certain matters of his affairs. I went to see him (abu Ja‘far (a.s.) to speak to him but he was having meal with a group of people and I did not get a chance to speak to him. He (abu Ja‘far (a.s.) said, “O abu Hashim, eat. He placed food before me. Then he said, initiating and without any question from me, “O slave, take good care of the camel-man that abu Hashim has brought for us. Keep him with you.” The narrator has said that one day I entered a garden along with him and said, “May Allah take my soul in service for your cause, I am addicted to eating fig. Pray to Allah for me.” He was quite and then after three day on his own initiation he said, “O abu Hashim, “Allah has removed your addiction.” Ever since it is the thing that I hate most.”

 6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ حَمْزَةَ الْهَاشِمِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ أَوْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَاشِمِيِّ قَالَ دَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) صَبِيحَةَ عُرْسِهِ حَيْثُ بَنَى بِابْنَةِ الْمَأْمُونِ وَكُنْتُ تَنَاوَلْتُ مِنَ اللَّيْلِ دَوَاءً فَأَوَّلُ مَنْ دَخَلَ عَلَيْهِ فِي صَبِيحَتِهِ أَنَا وَقَدْ أَصَابَنِي الْعَطَشُ وَكَرِهْتُ أَنْ أَدْعُوَ بِالْمَاءِ فَنَظَرَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فِي وَجْهِي وَقَالَ أَظُنُّكَ عَطْشَانَ فَقُلْتُ أَجَلْ فَقَالَ يَا غُلامُ أَوْ جَارِيَةُ اسْقِنَا مَاءً فَقُلْتُ فِي نَفْسِي السَّاعَةَ يَأْتُونَهُ بِمَاءٍ يَسُمُّونَهُ بِهِ فَاغْتَمَمْتُ لِذَلِكَ فَأَقْبَلَ الْغُلامُ وَمَعَهُ الْمَاءُ فَتَبَسَّمَ فِي وَجْهِي ثُمَّ قَالَ يَا غُلامُ نَاوِلْنِي الْمَاءَ فَتَنَاوَلَ الْمَاءَ فَشَرِبَ ثُمَّ نَاوَلَنِي فَشَرِبْتُ ثُمَّ عَطِشْتُ أَيْضاً وَكَرِهْتُ أَنْ أَدْعُوَ بِالْمَاءِ فَفَعَلَ مَا فَعَلَ فِي الاولَى فَلَمَّا جَاءَ الْغُلامُ وَمَعَهُ الْقَدَحُ قُلْتُ فِي نَفْسِي مِثْلَ مَا قُلْتُ فِي الاولَى فَتَنَاوَلَ الْقَدَحَ ثُمَّ شَرِبَ فَنَاوَلَنِي وَتَبَسَّمَ قَالَ مُحَمَّدُ بْنُ حَمْزَةَ فَقَالَ لِي هَذَا الْهَاشِمِيُّ وَأَنَا أَظُنُّهُ كَمَا يَقُولُونَ.

 6. Al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from Muhammad ibn Ali from Muhammad ibn Hamza al-Hashimi from Ali ibn Muhammad or Muhammad ibn Ali al-Hashimi who has said the following “ I went tot see abu Ja‘far (a.s.) in the morning of his marriage to the daughter of al-Ma’al-Ma’mun. The night before I had taken medicine and I was the first to meet him that morning. I was thirsty but did not like to ask for water. Abu Ja‘far (a.s.) looked at me and said, “I think you are thirsty.” I said, “Yes, I am thirsty.” He called, “O Ghulam (male slave or servant) or Jariya (female slave orservant) bring us water.” I said to myself, “They may poison the water. For this reason I became depressed. The servant then came with water. He (abu Ja‘far (a.s.) looked at me with a smile and, “O Ghulam, give the water.” He drank from it and gave the rest to me and I drank. I became thirsty again and did not like to ask for water. He then did as he had done before. When the Ghulam (servant) came with the bowl of water I thought as I thought before. He then took the bowl, drank from it and gave the rest to me with a smile.” Muhammad ibn Hamza has said that this Hashimi told me, “I think what they (Shi‘a ) say (that Imams possess Divine Authority) about him is true.”

 7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ اسْتَأْذَنَ عَلَى ابي جعفر (عَلَيْهِ السَّلام) قَوْمٌ مِنْ أَهْلِ النَّوَاحِي مِنَ الشِّيعَةِ فَأَذِنَ لَهُمْ فَدَخَلُوا فَسَأَلُوهُ فِي مَجْلِسٍ وَاحِدٍ عَنْ ثَلاثِينَ أَلْفَ مَسْأَلَةٍ فَأَجَابَ (عَلَيْهِ السَّلام) وَلَهُ عَشْرُ سِنِينَ.

 7. Ali ibn Ibrahim has narrated from his father who has said the following. “Once a group of Shi‘a from the suburbs asked permission to meet abu Ja‘far (a.s.). He granted them permission and they came in his presence. In one meeting they asked him thirty thousand questions. He answered them all and at that time he was ten years old.”

 8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دِعْبِلِ بْنِ عَلِيٍّ أَنَّهُ دَخَلَ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) وَأَمَرَ لَهُ بِشَيْ‏ءٍ فَأَخَذَهُ وَلَمْ يَحْمَدِ الله قَالَ فَقَالَ لَهُ لِمَ لَمْ تَحْمَدِ الله قَالَ ثُمَّ دَخَلْتُ بَعْدُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) وَأَمَرَ لِي بِشَيْ‏ءٍ فَقُلْتُ الْحَمْدُ لله فَقَالَ لِي تَأَدَّبْتَ.

 8. Ali ibn Muhammad has narrated from Salj ibn Ziyad from Ali ibn al-Hakam who has said the following. “Di‘bil ibn Ali once went to see abu al-Hassan al-Rida (a.s.) and he ordered his people to give him a certain gift but he did thank Allah.” The narrator has said that the Imam (a.s.) said to him, “Why did you not thank Allah?” The narrator has said that then I went to see abu Ja‘far (a.s.) and ordered his people to give a gift and I said, “All praise belongs to Allah.” The Imam (a.s.) said, “You just demonstrated your discipline.”

 9ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ يَا مُحَمَّدُ حَدَثَ بِ‏آلِ فَرَجٍ حَدَثٌ فَقُلْتُ مَاتَ عُمَرُ فَقَالَ الْحَمْدُ لله حَتَّى أَحْصَيْتُ لَهُ أَرْبَعاً وَعِشْرِينَ مَرَّةً فَقُلْتُ يَا سَيِّدِي لَوْ عَلِمْتُ أَنَّ هَذَا يَسُرُّكَ لَجِئْتُ حَافِياً أَعْدُو إِلَيْكَ قَالَ يَا مُحَمَّدُ أَ وَلا تَدْرِي مَا قَالَ لَعَنَهُ الله لِمُحَمَّدِ بْنِ عَلِيٍّ أَبِي قَالَ قُلْتُ لا قَالَ خَاطَبَهُ فِي شَيْ‏ءٍ فَقَالَ أَظُنُّكَ سَكْرَانَ فَقَالَ أَبِي اللهمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي أَمْسَيْتُ لَكَ صَائِماً فَأَذِقْهُ طَعْمَ الْحَرْبِ وَذُلَّ الاسْرِ فَوَ الله إِنْ ذَهَبَتِ الايَّامُ حَتَّى حُرِبَ مَالُهُ وَمَا كَانَ لَهُ ثُمَّ أُخِذَ أَسِيراً وَهُوَ ذَا قَدْ مَاتَ لا رَحِمَهُ الله وَقَدْ أَدَالَ الله عَزَّ وَجَلَّ مِنْهُ وَمَا زَالَ يُدِيلُ أَوْلِيَاءَهُ مِنْ أَعْدَائِهِ.

 9. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah from Muhammad ibn Sinan who has said the following. “Once I went to see abu al-Hassan (a.s.). He said, “O Muhammad, has something happened to the family of al-Faraj (the governor of al-Madina )?” I said, “Yes, ‘Umar (a member of al-Faraj family) has died.” The Imam (a.s.) said, “All thanks and praise belongs to Allah.” He said it twenty four times. I then said, “My master, had known it would make you this happy I would have come to running and bare foot with the news (to congratulate you).” The Imam (a.s.) said, “Do you not know what he –may Allah condemn him- once had said to Muhammad ibn Ali, my father?” The narrator has said that I said, “No, I do not know it.” The Imam (a.s.) said, “He spoke to my father about an issue and then said to him, “I think you are drunk.” My father then had said, “O Lord, if you know that I have been fasting this day, then make him test the taste of al-A ‘war, and the humiliation of captivity.” By Allah, in just a few days his belongings were looted and he was captured and know he is dead-may Allah deprive him of His mercy. Allah, the Most Majestic, the Most gracious, has exacted revenge from him and He continues to exact revenge for His friends from His enemies.

 10ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ صَلَّيْتُ مَعَ ابي جعفر (عَلَيْهِ السَّلام) فِي مَسْجِدِ الْمُسَيَّبِ وَصَلَّى بِنَا فِي مَوْضِعِ الْقِبْلَةِ سَوَاءً وَذُكِرَ أَنَّ السِّدْرَةَ الَّتِي فِي الْمَسْجِدِ كَانَتْ يَابِسَةً لَيْسَ عَلَيْهَا وَرَقٌ فَدَعَا بِمَاءٍ وَتَهَيَّأَ تَحْتَ السِّدْرَةِ فَعَاشَتِ السِّدْرَةُ وَأَوْرَقَتْ وَحَمَلَتْ مِنْ عَامِهَا.

 10. Ahmad ibn Idris has narrated from from Muhammad ibn Hassa’n from abu Hashim Ali-Ja‘fari who has said the following. “Once I prayed with abu Ja‘far (a.s.) in the Mosque of Ali-Musayyib. He lead the prayer with us and as to the direction of Makka he stood up facing straight. He also has said that a berry tree that was in the Mosque had dried up and had no leaves. The Imam (a.s.) asked for water and prepared himself under that tree for prayer. The berry tree came alive with leaves and fruits in that year.”

 11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ وَعَمْرِو بْنِ عُثْمَانَ عَنْ رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ عَنِ الْمُطَرِّفِيِّ قَالَ مَضَى أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) وَلِيَ عَلَيْهِ أَرْبَعَةُ آلافِ دِرْهَمٍ فَقُلْتُ فِي نَفْسِي ذَهَبَ مَالِي فَأَرْسَلَ إِلَيَّ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِذَا كَانَ غَداً فَأْتِنِي وَلْيَكُنْ مَعَكَ مِيزَانٌ وَأَوْزَانٌ فَدَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَقَالَ لِي مَضَى أَبُو الْحَسَنِ وَلَكَ عَلَيْهِ أَرْبَعَةُ آلافِ دِرْهَمٍ فَقُلْتُ نَعَمْ فَرَفَعَ الْمُصَلَّى الَّذِي كَانَ تَحْتَهُ فَإِذَا تَحْتَهُ دَنَانِيرُ فَدَفَعَهَا إِلَيَّ.

 11. A number of our people has narrated from Ahmad ibn Muhammad from Ali-Hajjal and ‘Amr ibn ‘Uthman from a man of the people of al-Madina from Ali-Mutrifiy who has said the following. “Abu al-Hassan al-Rida (a.s.) passed away and owed my four thousand dirhams. I said to myself, “My money is lost.” Abu Ja‘far (a.s.) sent me a message to come to him the next day and bring with me a balance and weighing stones.” I went to see hiom and he said, “Abu al-Hassan has passed away. Did he owe you four thousand Dirhams?” I said, “Yes, he did.” He then lifted up his prayer rug on which was sitting and there were Dinars and he give them to me.”

 12ـ سَعْدُ بْنُ عَبْدِ الله وَالْحِمْيَرِيُّ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ قُبِضَ مُحَمَّدُ بْنُ عَلِيٍّ وَهُوَ ابْنُ خَمْسٍ وَعِشْرِينَ سَنَةً وَثَلاثَةِ أَشْهُرٍ وَاثْنَيْ عَشَرَ يَوْماً تُوُفِّيَ يَوْمَ الثَّلاثَاءِ لِسِتٍّ خَلَوْنَ مِنْ ذِي الْحِجَّةِ سَنَةَ عِشْرِينَ وَمِائَتَيْنِ عَاشَ بَعْدَ أَبِيهِ تِسْعَةَ عَشَرَ سَنَةً إِلا خَمْساً وَعِشْرِينَ يَوْماً.

 12. Sa‘d ibn ‘Abdallah and Ali-Himyari all have narrated fom Ibrahim ibn Mahziyar from his brother Ali from al-Husayn ibn Sa‘id from Muhammad ibn Sinan who has said the following. “Muhammad ibn Ali (a.s.) passed away at the age of twenty five years, three months and twelve days. He died on a Tuesday on the sixth of Dhil Hajj in the year two hundred twenty AH. He lived nineteen years less twenty five days.”

Al-Kāfi - Volume 1

Book 4, Chapter 122