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

 1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ يَحْيَى بْنِ يَسَارٍ الْقَنْبَرِيِّ قَالَ أَوْصَى أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِلَى ابْنِهِ الْحَسَنِ قَبْلَ مُضِيِّهِ بِأَرْبَعَةِ أَشْهُرٍ وَأَشْهَدَنِي عَلَى ذَلِكَ وَجَمَاعَةً مِنَ الْمَوَالِي.

 1. Ali ibn Muhammad has narrated from Muhammad ibn Ahmad al-Nahdi from Yahya ibn Yasar al-Qanbar who has said the following. “Abu al-Hassan (a.s.) prepared his directive will to his son, al-Hassan four months before his leaving this world. He appointed me to bear testimony to his will as well as a group of the follower friends.”

 2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ بَشَّارِ بْنِ أَحْمَدَ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ عُمَرَ النَّوْفَلِيِّ قَالَ كُنْتُ مَعَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) فِي صَحْنِ دَارِهِ فَمَرَّ بِنَا مُحَمَّدٌ ابْنُهُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ هَذَا صَاحِبُنَا بَعْدَكَ فَقَالَ لا صَاحِبُكُمْ بَعْدِيَ الْحَسَنُ.

 2. Ali ibn Muhammad has narrated from Ja‘far ibn Muhammad al-Kufi from Bashshar ibn Ahmad al-Basri from Ali ibn ‘Umar al-Nawfali who has said the following. “Once I was with abu al-Hassan in the compound of his house and at that time his son, Muhammad passed by. I said to him, “may Allah take my souls in service for your cause, will he be our master, Imam, after you?” The Imam (a.s.) said, “ No, your master, Imam, after me will be al-Hassan (a.s.).” * This abu Ja‘far Muhammad ibn Ali, is the eldest son of the Imam al-Hadi (a.s.).He died before his father (230/845 - 252/866). His shrine is near Balad which is near Baghdad, and the place is now known as al-Sayyid Muhammad. In the following ahadith his name is frequently mentioned.

 3ـ عَنْهُ عَنْ بَشَّارِ بْنِ أَحْمَدَ عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ الاصْفَهَانِيِّ قَالَ قَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) صَاحِبُكُمْ بَعْدِيَ الَّذِي يُصَلِّي عَلَيَّ قَالَ وَلَمْ نَعْرِفْ أَبَا مُحَمَّدٍ قَبْلَ ذَلِكَ قَالَ فَخَرَجَ أَبُو مُحَمَّدٍ فَصَلَّى عَلَيْهِ.

 3. From him has narrated from Bashshar ibn Ahmad from ‘Abdallah ibn Muhammad al-Isfahani who has said the following. “Abu al-Hassan (a.s.) said, “Your master (Imam) after me will be the one who will perform prayer for me (prayer for burial).” The narrator has said that we did not know abu Muhammad (a.s.) before this. Abu Muhammad came out and prayed (for his burial).”

 4ـ وَعَنْهُ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ وَهْبٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ كُنْتُ حَاضِراً أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) لَمَّا تُوُفِّيَ ابْنُهُ مُحَمَّدٌ فَقَالَ لِلْحَسَنِ يَا بُنَيَّ أَحْدِثْ لله شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

 4. From him who has narrated from Musa ibn Ja‘far ibn Wahab from Ali ibn Ja‘far who has said the following. “I was present with abu al-Hassan (a.s.) when his son Muhammad died. The Imam (a.s.) said this to (his son) al-Hassan (a.s.), “Son renew your thanks to Allah because He has just granted you the matter (Leadership with Divine Authority).”

 5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله بْنِ مَرْوَانَ الانْبَارِيِّ قَالَ كُنْتُ حَاضِراً عِنْدَ مُضِيِّ أَبِي جَعْفَرٍ مُحَمَّدِ بن علي (عَلَيْهما السَّلام) فَجَاءَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَوُضِعَ لَهُ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ وَحَوْلَهُ أَهْلُ بَيْتِهِ وَأَبُو مُحَمَّدٍ قَائِمٌ فِي نَاحِيَةٍ فَلَمَّا فَرَغَ مِنْ أَمْرِ أَبِي جَعْفَرٍ الْتَفَتَ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَقَالَ يَا بُنَيَّ أَحْدِثْ لله تَبَارَكَ وَتَعَالَى شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً.

 5. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad, from Ahmad ibn Muhammad ibn ‘Abdallah ibn Marwan al-Anbari who has said the following. “I was present at the time of abu Ja‘far Muhammad ibn Ali’s (leaving this world). Abu al-Hassan (a.s.) came and a chair was set for him. He sat on it and his family around him. Abu Muhammad was standing on one side. When he was free from the matters about abu Ja‘far he then turned to abu Muhammad (a.s.) and said, “My son, renew thanks to Allah, the Most Holy, the Most High, because He has just granted you a task (Leadership with Divine Authority).”

 6ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقَلانِسِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَمْرٍو عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ قُلْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) إِنْ كَانَ كَوْنٌ وَأَعُوذُ بِالله فَإِلَى مَنْ قَالَ عَهْدِي إِلَى الاكْبَرِ مِنْ وَلَدَيَّ.

 6. Ali ibn Muhammad has narrated from Muhammad ibn Ahmad al-Qalanisi from Ali ibn al-Husayn ibn ‘Amr from Ali ibn Mahziyar who has said the following. “Once I said abu al-Hassan (a.s.), “If something will happen-I seek refuge before Allah – to who then will go (Leadership with Divine Authority)?” He said, “My covenant (directive will) is for the eldest of my sons.”

 7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي مُحَمَّدٍ الاسْبَارِقِينِيِّ عَنْ عَلِيِّ بْنِ عَمْرٍو الْعَطَّارِ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ (عَلَيْهِ السَّلام) وَأَبُو جَعْفَرٍ ابْنُهُ فِي الاحْيَاءِ وَأَنَا أَظُنُّ أَنَّهُ هُوَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَنْ أَخُصُّ مِنْ وُلْدِكَ فَقَالَ لا تَخُصُّوا أَحَداً حَتَّى يَخْرُجَ إِلَيْكُمْ أَمْرِي قَالَ فَكَتَبْتُ إِلَيْهِ بَعْدُ فِيمَنْ يَكُونُ هَذَا الامْرُ قَالَ فَكَتَبَ إِلَيَّ فِي الْكَبِيرِ مِنْ وَلَدَيَّ قَالَ وَكَانَ أَبُو مُحَمَّدٍ أَكْبَرَ مِنْ أَبِي جَعْفَرٍ.

 7. Ali ibn Muhammad has narrated from abu Muhammad al-Asbarqiniy from Ali ibn ‘Amr al-‘Attar who has said the following. “Once I went to see al-Hassan al-‘Askari (a.s.) when his son abu Ja‘far (Muhammad ) was still alive and I thought he will be the Imam after his father. I then asked the Imam (a.s.), “May Allah take my souls in service for your cause, which of your sons I will consider (my Imam)?” The Imam (a.s.) said, “do not consider any of them (your Imam) until my command will come to you.” The narrator has said, “I wrote to him afterwards asking, ‘To who will go this task (Leadership with Divine Authority)” The narrator has said, “He wrote to me, “(It will go) to my eldest son.” The narrator has said, “Abu Muhammad (a.s.) was older then abu Ja‘far.”

 8ـ مُحَمَّدُ بْنُ يَحْيَى وَغَيْرُهُ عَنْ سَعْدِ بْنِ عَبْدِ الله عَنْ جَمَاعَةٍ مِنْ بَنِي هَاشِمٍ مِنْهُمُ الْحَسَنُ بْنُ الْحَسَنِ الافْطَسُ أَنَّهُمْ حَضَرُوا يَوْمَ تُوُفِّيَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ بَابَ أَبِي الْحَسَنِ يُعَزُّونَهُ وَقَدْ بُسِطَ لَهُ فِي صَحْنِ دَارِهِ وَالنَّاسُ جُلُوسٌ حَوْلَهُ فَقَالُوا قَدَّرْنَا أَنْ يَكُونَ حَوْلَهُ مِنْ آلِ أَبِي طَالِبٍ وَبَنِي هَاشِمٍ وَقُرَيْشٍ مِائَةٌ وَخَمْسُونَ رَجُلاً سِوَى مَوَالِيهِ وَسَائِرِ النَّاسِ إِذْ نَظَرَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ قَدْ جَاءَ مَشْقُوقَ الْجَيْبِ حَتَّى قَامَ عَنْ يَمِينِهِ وَنَحْنُ لا نَعْرِفُهُ فَنَظَرَ إِلَيْهِ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ سَاعَةٍ فَقَالَ يَا بُنَيَّ أَحْدِثْ لله عَزَّ وَجَلَّ شُكْراً فَقَدْ أَحْدَثَ فِيكَ أَمْراً فَبَكَى الْفَتَى وَحَمِدَ الله وَاسْتَرْجَعَ وَقَالَ الْحَمْدُ لله رَبِّ الْعَالَمِينَ وَأَنَا أَسْأَلُ الله تَمَامَ نِعَمِهِ لَنَا فِيكَ وَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ فَسَأَلْنَا عَنْهُ فَقِيلَ هَذَا الْحَسَنُ ابْنُهُ وَقَدَّرْنَا لَهُ فِي ذَلِكَ الْوَقْتِ عِشْرِينَ سَنَةً أَوْ أَرْجَحَ فَيَوْمَئِذٍ عَرَفْنَاهُ وَعَلِمْنَا أَنَّهُ قَدْ أَشَارَ إِلَيْهِ بِالامَامَةِ وَأَقَامَهُ مَقَامَهُ.

 8. Muhammad ibn Yahya and others have narrated from Sa‘id ibn ‘Abdallah from a group of banu Hashim, among whom was al-Hassan ibn al-Hassan al-Aftas, the following. “They were present on the day Muhammad ibn Ali ibn Muhammad, at the door of abu al-Hassan to offer condolences. A place in the compound of his house was prepared for him and people were sitting around him. They said, “We estimated that at that time from the descendents of abu Talib, Hashim and Quraysh there were about fifty men besides his slaves and other people. At such time he look at al-Hassan ibn Ali coming and the front of his shirt was torn. He stood at the right of his father and we did not know him. Abu al-Hassan (a.s.) looked at him after a while and said, “My son, renew your thanks to Allah, the Most Majestic, the Most gracious, because He has granted you a new task (Leadership with Divine Authority).” The young man wept, praised Allah, and said, “We are for Allah and to Him we shall return. He then said, “All praise belongs to Allah, Lord of the worlds. I pray to Allah for completion the blessings for us in you. “We are for Allah and to Him we shall return.” We asked about him and it was said that he was al-Hassan, the son of the Imam. We estimated his age at that time around twenty years or more. On that day we learned and came to know that he had tacitly made a statement about the succeeding Imam and (the Leader with Divine Authority).”

 9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ دَرْيَابَ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ مُضِيِّ أَبِي جَعْفَرٍ فَعَزَّيْتُهُ عَنْهُ وَأَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) جَالِسٌ فَبَكَى أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) فَأَقْبَلَ عَلَيْهِ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَقَالَ لَهُ إِنَّ الله تَبَارَكَ وَتَعَالَى قَدْ جَعَلَ فِيكَ خَلَفاً مِنْهُ فَاحْمَدِ الله.

 9. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Muhammad ibn Yahya ibn Daryab who has said the following. “I went to see abu al-Hassan (a.s.) after the death of abu Ja‘far and offered condolences for this reason. Abu Muhammad (a.s.) was also present. He wept and abu al-Hassan (a.s.) turned to him and said, “Allah, the Most Holy, the Most High, has made you to succeed (the Imam) instead of him. You must thanks Allah.”

 10ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) بَعْدَ مَا مَضَى ابْنُهُ أَبُو جَعْفَرٍ وَإِنِّي لافَكِّرُ فِي نَفْسِي أُرِيدُ أَنْ أَقُولَ كَأَنَّهُمَا أَعْنِي أَبَا جَعْفَرٍ وَأَبَا مُحَمَّدٍ فِي هَذَا الْوَقْتِ كَأَبِي الْحَسَنِ مُوسَى وَإِسْمَاعِيلَ ابْنَيْ جَعْفَرِ بْنِ مُحَمَّدٍ (عَلَيْهما السَّلام) وَإِنَّ قِصَّتَهُمَا كَقِصَّتِهِمَا إِذْ كَانَ أَبُو مُحَمَّدٍ الْمُرْجَى بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَقْبَلَ عَلَيَّ أَبُو الْحَسَنِ قَبْلَ أَنْ أَنْطِقَ فَقَالَ نَعَمْ يَا أَبَا هَاشِمٍ بَدَا لله فِي أَبِي مُحَمَّدٍ بَعْدَ ابي جعفر (عَلَيْهِ السَّلام) مَا لَمْ يَكُنْ يُعْرَفُ لَهُ كَمَا بَدَا لَهُ فِي مُوسَى بَعْدَ مُضِيِّ إِسْمَاعِيلَ مَا كَشَفَ بِهِ عَنْ حَالِهِ وَهُوَ كَمَا حَدَّثَتْكَ نَفْسُكَ وَإِنْ كَرِهَ الْمُبْطِلُونَ وَأَبُو مُحَمَّدٍ ابْنِي الْخَلَفُ مِنْ بَعْدِي عِنْدَهُ عِلْمُ مَا يُحْتَاجُ إِلَيْهِ وَمَعَهُ آلَةُ الامَامَةِ.

 10. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Abu Hashim al-Ja‘fari who said: “I was in the presence of Abu al-Hassan (a.s.) after the death of his son, Abu Ja‘far. I thought to myself wanting to say, “Abu Ja‘far and Abu Muhammad at this time are like Abu al-Hassan Musa and ’Isma‘il, the sons of Ja‘far ibn Muhammad (a.s.), and their stories are similar, since Abu Muhammad was the appointee after Abu Ja'far (AS).” At that moment, Abu al-Hassan turned to me before I could say anything and said, “Yes, O Abu Hashim, Allah applied Bada’ (a change in the current natural conditions) in the case of Abu Muhammad after Abu Ja‘far (AS), a fact that was not known for him (Abu Muhammad). In the same way He applied Bada’ in the case of Musa after the death of ’Isma‘il as an issue that through which his condition came to light. That is what you thought to yourself. Even though people of falsehood may dislike it, Abu Muhammad, my son, will be the successor after me. With him is the knowledge that he will need and with him are the signs of Imamate (Leadership with Divine Authority).”

 11ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ دَرْيَابَ عَنْ أَبِي بَكْرٍ الْفَهْفَكِيِّ قَالَ كَتَبَ إِلَيَّ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَبُو مُحَمَّدٍ ابْنِي أَنْصَحُ آلِ مُحَمَّدٍ غَرِيزَةً وَأَوْثَقُهُمْ حُجَّةً وَهُوَ الاكْبَرُ مِنْ وَلَدَيَّ وَهُوَ الْخَلَفُ وَإِلَيْهِ يَنْتَهِي عُرَى الامَامَةِ وَأَحْكَامُهَا فَمَا كُنْتَ سَائِلِي فَسَلْهُ عَنْهُ فَعِنْدَهُ مَا يُحْتَاجُ إِلَيْهِ.

 11. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Muhammad ibn Yahya ibn Daryab from abu Bakr al-Fahfaki who has said the following. “He wrote to me as herein below. “My son, abu Muhammad instinctively is the most considerate in the family of Muhammad (s.a). He possesses the strongest authoritative supporting evidence above them and he is the eldest of my sons. He is the succeeding Imam and to him go the rings of Imamat (Leadership with Divine Authority) and its rules. Whatever you wanted to ask me ask it from him. With him is whatever he may need.”

 12ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ شَاهَوَيْهِ بْنِ عَبْدِ الله الْجَلابِ قَالَ كَتَبَ إِلَيَّ أَبُو الْحَسَنِ فِي كِتَابٍ أَرَدْتَ أَنْ تَسْأَلَ عَنِ الْخَلَفِ بَعْدَ أَبِي جَعْفَرٍ وَقَلِقْتَ لِذَلِكَ فَلا تَغْتَمَّ فَإِنَّ الله عَزَّ وَجَلَّ لا يُضِلُّ قَوْماً بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ وَصَاحِبُكَ بَعْدِي أَبُو مُحَمَّدٍ ابْنِي وَعِنْدَهُ مَا تَحْتَاجُونَ إِلَيْهِ يُقَدِّمُ مَا يَشَاءُ الله وَيُؤَخِّرُ مَا يَشَاءُ الله ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها قَدْ كَتَبْتُ بِمَا فِيهِ بَيَانٌ وَقِنَاعٌ لِذِي عَقْلٍ يَقْظَانَ.

 12. Ali ibn Muhammad has narrated from Ishaq ibn Muhammad from Shahwayh ibn ‘Abdallah al-Jallab who has said the following. “Abu al-Hassan wrote to me in a letter as herein below. “You wanted to ask about the succeeding Imam after (the death) of abu Ja‘far and you were anxious about it. Do not feel sad; “God does not misguide a nation after having given them guidance until the means of piety are made known to them. . .” (9:115) Allah, the Most Majestic, the Most gracious, does not neglect the people whom He has granted guidance to go astray until He clarifies for them the means with which they can maintain piety. You master (Imam) after me will be, my son, abu Muhammad (a.s.). With there is whatever you would need. Allah allows to precede whatever He wants and Allah allows to succeed whatever He wants. “For whatever sign We change or eliminate or cause to recede into oblivion, We bring forth a better sign, one that is identical.. .” (2:106). I have written enough convincing facts for the people of reason with awareness.”

 13ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) يَقُولُ الْخَلَفُ مِنْ بَعْدِيَ الْحَسَنُ فَكَيْفَ لَكُمْ بِالْخَلَفِ مِنْ بَعْدِ الْخَلَفِ فَقُلْتُ وَلِمَ جَعَلَنِيَ الله فِدَاكَ فَقَالَ إِنَّكُمْ لا تَرَوْنَ شَخْصَهُ وَلا يَحِلُّ لَكُمْ ذِكْرُهُ بِاسْمِهِ فَقُلْتُ فَكَيْفَ نَذْكُرُهُ فَقَالَ قُولُوا الْحُجَّةُ مِنْ آلِ مُحَمَّدٍ عَلَيْهم السَّلام.

 13. Ali ibn Muhammad has narrated from the person he mentioned from Muhammad ibn Ahmad al-‘Alawi from Dawud ibn al-Qasim who has said the following. “I heard abu al-Hassan (a.s.) saying, ‘The succeeding (Imam) after me will be al-Hassan. How will your dealing be with the succeeding (Imam) of the succeeding (Imam)?” I then said, “Why will that be so, may Allah take my souls in service for your cause?” He said, “You will not see him in person. It will not lawful for you to pronounce his name.” I then asked, “How then will we speak of him?” He said, “Say, ‘The Divine Authority from the family of Muhammad (s.a).”

Al-Kāfi - Volume 1

Book 4, Chapter 75