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 إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَلامِ بْنِ عَبْدِ الله وَمُحَمَّدُ بْنُ الْحَسَنِ وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَأَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَلامِ بْنِ عَبْدِ الله الْهَاشِمِيِّ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ وَقَدْ سَمِعْتُهُ مِنْهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَعَثَ طَلْحَةُ وَالزُّبَيْرُ رَجُلاً مِنْ عَبْدِ الْقَيْسِ يُقَالُ لَهُ خِدَاشٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَالا لَهُ إِنَّا نَبْعَثُكَ إِلَى رَجُلٍ طَالَ مَا كُنَّا نَعْرِفُهُ وَأَهْلَ بَيْتِهِ بِالسِّحْرِ وَالْكِهَانَةِ وَأَنْتَ أَوْثَقُ مَنْ بِحَضْرَتِنَا مِنْ أَنْفُسِنَا مِنْ أَنْ تَمْتَنِعَ مِنْ ذَلِكَ وَأَنْ تُحَاجَّهُ لَنَا حَتَّى تَقِفَهُ عَلَى أَمْرٍ مَعْلُومٍ وَاعْلَمْ أَنَّهُ أَعْظَمُ النَّاسِ دَعْوًى فَلا يَكْسِرَنَّكَ ذَلِكَ عَنْهُ وَمِنَ الابْوَابِ الَّتِي يَخْدَعُ النَّاسَ بِهَا الطَّعَامُ وَالشَّرَابُ وَالْعَسَلُ وَالدُّهْنُ وَأَنْ يُخَالِيَ الرَّجُلَ فَلا تَأْكُلْ لَهُ طَعَاماً وَلا تَشْرَبْ لَهُ شَرَاباً وَلا تَمَسَّ لَهُ عَسَلاً وَلا دُهْناً وَلا تَخْلُ مَعَهُ وَاحْذَرْ هَذَا كُلَّهُ مِنْهُ وَانْطَلِقْ عَلَى بَرَكَةِ الله فَإِذَا رَأَيْتَهُ فَاقْرَأْ آيَةَ السُّخْرَةِ وَتَعَوَّذْ بِالله مِنْ كَيْدِهِ وَكَيْدِ الشَّيْطَانِ فَإِذَا جَلَسْتَ إِلَيْهِ فَلا تُمَكِّنْهُ مِنْ بَصَرِكَ كُلِّهِ وَلا تَسْتَأْنِسْ بِهِ ثُمَّ قُلْ لَهُ إِنَّ أَخَوَيْكَ فِي الدِّينِ وَابْنَيْ عَمِّكَ فِي الْقَرَابَةِ يُنَاشِدَانِكَ الْقَطِيعَةَ وَيَقُولانِ لَكَ أَ مَا تَعْلَمُ أَنَّا تَرَكْنَا النَّاسَ لَكَ وَخَالَفْنَا عَشَائِرَنَا فِيكَ مُنْذُ قَبَضَ الله عَزَّ وَجَلَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَلَمَّا نِلْتَ أَدْنَى مَنَالٍ ضَيَّعْتَ حُرْمَتَنَا وَقَطَعْتَ رَجَاءَنَا ثُمَّ قَدْ رَأَيْتَ أَفْعَالَنَا فِيكَ وَقُدْرَتَنَا عَلَى النَّأْيِ عَنْكَ وَسَعَةِ الْبِلادِ دُونَكَ وَأَنَّ مَنْ كَانَ يَصْرِفُكَ عَنَّا وَعَنْ صِلَتِنَا كَانَ أَقَلَّ لَكَ نَفْعاً وَأَضْعَفَ عَنْكَ دَفْعاً مِنَّا وَقَدْ وَضَحَ الصُّبْحُ لِذِي عَيْنَيْنِ وَقَدْ بَلَغَنَا عَنْكَ انْتِهَاكٌ لَنَا وَدُعَاءٌ عَلَيْنَا فَمَا الَّذِي يَحْمِلُكَ عَلَى ذَلِكَ فَقَدْ كُنَّا نَرَى أَنَّكَ أَشْجَعُ فُرْسَانِ الْعَرَبِ أَ تَتَّخِذُ اللَّعْنَ لَنَا دِيناً وَتَرَى أَنَّ ذَلِكَ يَكْسِرُنَا عَنْكَ فَلَمَّا أَتَى خِدَاشٌ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) صَنَعَ مَا أَمَرَاهُ فَلَمَّا نَظَرَ إِلَيْهِ علي (عَلَيْهِ السَّلام) وَهُوَ يُنَاجِي نَفْسَهُ ضَحِكَ وَقَالَ هَاهُنَا يَا أَخَا عَبْدِ قَيْسٍ وَأَشَارَ لَهُ إِلَى مَجْلِسٍ قَرِيبٍ مِنْهُ فَقَالَ مَا أَوْسَعَ الْمَكَانَ أُرِيدُ أَنْ أُؤَدِّيَ إِلَيْكَ رِسَالَةً قَالَ بَلْ تَطْعَمُ وَتَشْرَبُ وَتَحُلُّ ثِيَابَكَ وَتَدَّهِنُ ثُمَّ تُؤَدِّي رِسَالَتَكَ قُمْ يَا قَنْبَرُ فَأَنْزِلْهُ قَالَ مَا بِي إِلَى شَيْ‏ءٍ مِمَّا ذَكَرْتَ حَاجَةٌ قَالَ فَأَخْلُو بِكَ قَالَ كُلُّ سِرٍّ لِي عَلانِيَةٌ قَالَ فَأَنْشُدُكَ بِالله الَّذِي هُوَ أَقْرَبُ إِلَيْكَ مِنْ نَفْسِكَ الْحَائِلِ بَيْنَكَ وَبَيْنَ قَلْبِكَ الَّذِي يَعْلَمُ خَائِنَةَ الاعْيُنِ وَمَا تُخْفِي الصُّدُورُ أَ تَقَدَّمَ إِلَيْكَ الزُّبَيْرُ بِمَا عَرَضْتُ عَلَيْكَ قَالَ اللهمَّ نَعَمْ قَالَ لَوْ كَتَمْتَ بَعْدَ مَا سَأَلْتُكَ مَا ارْتَدَّ إِلَيْكَ طَرْفُكَ فَأَنْشُدُكَ الله هَلْ عَلَّمَكَ كَلاماً تَقُولُهُ إِذَا أَتَيْتَنِي قَالَ اللهمَّ نَعَمْ قَالَ علي (عَلَيْهِ السَّلام) آيَةَ السُّخْرَةِ قَالَ نَعَمْ قَالَ فَاقْرَأْهَا فَقَرَأَهَا وَجَعَلَ علي (عَلَيْهِ السَّلام) يُكَرِّرُهَا وَيُرَدِّدُهَا وَيَفْتَحُ عَلَيْهِ إِذَا أَخْطَأَ حَتَّى إِذَا قَرَأَهَا سَبْعِينَ مَرَّةً قَالَ الرَّجُلُ مَا يَرَى أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَمْرَهُ بِتَرَدُّدِهَا سَبْعِينَ مَرَّةً ثُمَّ قَالَ لَهُ أَ تَجِدُ قَلْبَكَ اطْمَأَنَّ قَالَ إِي وَالَّذِي نَفْسِي بِيَدِهِ قَالَ فَمَا قَالا لَكَ فَأَخْبَرَهُ فَقَالَ قُلْ لَهُمَا كَفَى بِمَنْطِقِكُمَا حُجَّةً عَلَيْكُمَا وَلَكِنَّ الله لا يَهْدِي الْقَوْمَ الظَّالِمِينَ زَعَمْتُمَا أَنَّكُمَا أَخَوَايَ فِي الدِّينِ وَابْنَا عَمِّي فِي النَّسَبِ فَأَمَّا النَّسَبُ فَلا أُنْكِرُهُ وَإِنْ كَانَ النَّسَبُ مَقْطُوعاً إِلا مَا وَصَلَهُ الله بِالاسْلامِ وَأَمَّا قَوْلُكُمَا إِنَّكُمَا أَخَوَايَ فِي الدِّينِ فَإِنْ كُنْتُمَا صَادِقَيْنِ فَقَدْ فَارَقْتُمَا كِتَابَ الله عَزَّ وَجَلَّ وَعَصَيْتُمَا أَمْرَهُ بِأَفْعَالِكُمَا فِي أَخِيكُمَا فِي الدِّينِ وَإِلا فَقَدْ كَذَبْتُمَا وَافْتَرَيْتُمَا بِادِّعَائِكُمَا أَنَّكُمَا أَخَوَايَ فِي الدِّينِ وَأَمَّا مُفَارَقَتُكُمَا النَّاسَ مُنْذُ قَبَضَ الله مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَإِنْ كُنْتُمَا فَارَقْتُمَاهُمْ بِحَقٍّ فَقَدْ نَقَضْتُمَا ذَلِكَ الْحَقَّ بِفِرَاقِكُمَا إِيَّايَ أَخِيراً وَإِنْ فَارَقْتُمَاهُمْ بِبَاطِلٍ فَقَدْ وَقَعَ إِثْمُ ذَلِكَ الْبَاطِلِ عَلَيْكُمَا مَعَ الْحَدَثِ الَّذِي أَحْدَثْتُمَا مَعَ أَنَّ صَفْقَتَكُمَا بِمُفَارَقَتِكُمَا النَّاسَ لَمْ تَكُنْ.  إِلا لِطَمَعِ الدُّنْيَا زَعَمْتُمَا وَذَلِكَ قَوْلُكُمَا فَقَطَعْتَ رَجَاءَنَا لا تَعِيبَانِ بِحَمْدِ الله مِنْ دِينِي شَيْئاً وَأَمَّا الَّذِي صَرَفَنِي عَنْ صِلَتِكُمَا فَالَّذِي صَرَفَكُمَا عَنِ الْحَقِّ وَحَمَلَكُمَا عَلَى خَلْعِهِ مِنْ رِقَابِكُمَا كَمَا يَخْلَعُ الْحَرُونُ لِجَامَهُ وَهُوَ الله رَبِّي لا أُشْرِكُ بِهِ شَيْئاً فَلا تَقُولا أَقَلَّ نَفْعاً وَأَضْعَفَ دَفْعاً فَتَسْتَحِقَّا اسْمَ الشِّرْكِ مَعَ النِّفَاقِ وَأَمَّا قَوْلُكُمَا إِنِّي أَشْجَعُ فُرْسَانِ الْعَرَبِ وَهَرْبُكُمَا مِنْ لَعْنِي وَدُعَائِي فَإِنَّ لِكُلِّ مَوْقِفٍ عَمَلاً إِذَا اخْتَلَفَتِ الاسِنَّةُ وَمَاجَتْ لُبُودُ الْخَيْلِ وَمَلا سَحَرَاكُمَا أَجْوَافَكُمَا فَثَمَّ يَكْفِينِيَ الله بِكَمَالِ الْقَلْبِ وَأَمَّا إِذَا أَبَيْتُمَا بِأَنِّي أَدْعُو الله فَلا تَجْزَعَا مِنْ أَنْ يَدْعُوَ عَلَيْكُمَا رَجُلٌ سَاحِرٌ مِنْ قَوْمٍ سَحَرَةٍ زَعَمْتُمَا اللهمَّ أَقْعِصِ الزُّبَيْرَ بِشَرِّ قِتْلَةٍ وَاسْفِكْ دَمَهُ عَلَى ضَلالَةٍ وَعَرِّفْ طَلْحَةَ الْمَذَلَّةَ وَادَّخِرْ لَهُمَا فِي الاخِرَةِ شَرّاً مِنْ ذَلِكَ إِنْ كَانَا ظَلَمَانِي وَافْتَرَيَا عَلَيَّ وَكَتَمَا شَهَادَتَهُمَا وَعَصَيَاكَ وَعَصَيَا رَسُولَكَ فِيَّ قُلْ آمِينَ قَالَ خِدَاشٌ آمِينَ ثُمَّ قَالَ خِدَاشٌ لِنَفْسِهِ وَالله مَا رَأَيْتُ لِحْيَةً قَطُّ أَبْيَنَ خَطَأً مِنْكَ حَامِلَ حُجَّةٍ يَنْقُضُ بَعْضُهَا بَعْضاً لَمْ يَجْعَلِ الله لَهَا مِسَاكاً أَنَا أَبْرَأُ إِلَى الله مِنْهُمَا قَالَ علي (عَلَيْهِ السَّلام) ارْجِعْ إِلَيْهِمَا وَأَعْلِمْهُمَا مَا قُلْتُ قَالَ لا وَالله حَتَّى تَسْأَلَ الله أَنْ يَرُدَّنِي إِلَيْكَ عَاجِلاً وَأَنْ يُوَفِّقَنِي لِرِضَاهُ فِيكَ فَفَعَلَ فَلَمْ يَلْبَثْ أَنِ انْصَرَفَ وَقُتِلَ مَعَهُ يَوْمَ الْجَمَلِ رَحِمَهُ الله.

 1. Ali ibn Ibrahim ibn Hashim has narrated from his father from ibn Mahbub from Salam ibn ‘Abdallah and Muhammad ibn al-Hassan and Ali ibn Muhammad from Sahl ibn Ziyad and abu Ali al-Ash‘ari from Muhammad ibn Hassa’n. All of them have narrated from Muhammad ibn Ali from Ali ibn Asbat from Salam ibn ‘Abdallah al-Hashimi. Muhammad ibn Ali said, “I heard him (Salam) narrate that abu ‘Abdallah (a.s.) said the following. “Once Talha and al-Zubayr sent a man called Khidash from the tribe of ‘Abd a1-Qays, to Amir al-Mu’minin (a.s.). Before he would leave they spoke to him as herein below. “We are sending you to a man who and whose family are known to us since a long time as magicians and soothsayers. You are more trusted to us, than those in our presence, not to listen to any of such thing from him. You must debate him in our support until you will learn the well-known matter. Bear in mind that his claim is the greatest that people can have and it should not discourage you. Of the ways of his deceiving people are his offering food, drinks, honey, oil and to speak with one privately. Therefore, do not eat any food that he might offer, or drink anything. Do not touch any of the honey or oil that he might present to you and do not sit with him alone. Beware of all such things that might come. Go to him with the blessings of Allah. When you see him read ’Aya al-Sakhra, verse 45 of chapter 7 and ask Allah to protect you against his plots and the plots of Satan. When you will sit near him do not make eye contacts and do not become friendly with him. Thereafter say to him, “Two of your brethren in religion, the two sons of you uncle as relatives urge you not to cut off (good) relations. They say to you, “Do you not know that we left people just for you and opposed our tribes people for your sake soon after Allah, the Most Majestic, the Most gracious, took Muhammad (s,a) from this world? Now that you have achieved a little status you have disregarded our honor and destroyed our hopes. Despite this, you have already experienced our ability to stay away from you and find a vast land before you. Those who would isolate you from our relations and us were of much less advantage to you and weaker than us to defend you. Now the dawn has made very clear to those who have eyes. It has come to our notice that you disrespect us and pray against us. What causes you to do so? We had seen you to be the bravest of the strong man of the Arabs. Has your condemning us become part of your religion? You know well that it breaks you away from us.” When Khidash came to Amir al-Mu’minin (a.s.) he did exactly what they had told him to do. When Ali (a.s.) looked at him, as he spoke under his breath, the Imam (a.s.) laughed and said, “O brother, from ‘Abd Qays, pointing to him to sit closer to his place.” Khidash, then responded, “There is enough room around. I am here only to deliver a message to you.” The Imam (a.s.) said, “First you must eat, drink change your cloths and use fragrance then deliver your message. O Qanbar, provide him accommodation.” He said, “I do not need any of the things you mentioned” The Imam (a.s.) then said, “I want to speak to you privately.” The man said, “All secrets are public to me.” The Imam (a.s.) said, “I urge you, on oath by Allah, Who is closer to you than yourself, Who is between you and your heart, Who knows the stealth looks of the eyes and what the hearts hide, (to tell the truth). Had al-Zubayr spoken to you of all that I just offered and said to you?” He replied, “By the Lord, yes, he did so.” The Imam (a.s.) then said, “I urge you, on oath by Allah, did he teach you certain words that you were saying when you came to me?” He replied, “By the Lord, yes, he did so.” Imam Ali (a.s.) said, “It was ’Aya al-Sakhra, (7:45).” He said, “Yes, that was it.” The Imam (a.s.) said, “Read it.” He read it and Ali would repeat along with him, make him read again and correct his mistakes until he read it seventy times. The man asked, “What is the reason for Amir al-Mu’minin’s (a.s.) ordering me to repeat them seventy times?” The Imam (a.s.) then asked him, “Do you feel you heart is comforted?” He said, “Yes, by the One in Whose hand is my soul, it is.” The Imam (a.s.) then asked, “Say what they told you to say.” He then informed him of their message. The Imam (a.s.) said, “Say to them, “What you have spoken is sufficient evidence against you, however, Allah does not guide the unjust people. You think that you are my brothers in religion and the sons of my uncles in family relations. I do not deny the family relation even though it must be disregarded except what Islam requires to be continued. Also it is your statement that you are my brothers in religion. If it is true and you really mean it then you must know that you have already distanced yourselves from the book of Allah, the Most Majestic, the Most gracious, and have disobeyed Him practically in the affairs of your brother in religion. Otherwise, you have just lied and have created false statements to claim that you are my brothers in religion. You have also said that you did not join other people (against me) soon after the Allah took Muhammad (s.a) out of this world. If what you did was the for sake of the truth then you must know that you have just destroyed that truth in your leaving me lately in disregard as your brother in religion. If you did not join the others for the sake of falsehood you will be held responsible for such (sinful) matters that you have created. Besides, the way you have mentioned your not joining others after the death of Muhammad (s.a.) shows that you did so only for the sake of worldly gains and greed. As you thought and these are your own words, you have destroyed our hopes. I offer many thanks to Allah that you have not blamed me in the matters of my religion. On the other hand, what has distanced me from you is what has distanced you from the truth and causing you to discard your oath of allegiance (with me) from your necks just as a recalcitrant beast would discard its harness. He is Allah, my Lord. I do not consider anything to be like Him. Do not say, “He is less advantageous and weaker to defend” for you may deserve to be called polytheists along with hypocrisy. You have also said that I am the bravest of the strong Arab men and that you run away from my condemnation of you and my prayers against you. You must consider that every event requires a certain action. When the spears would cress cross, the mane of horses flutter and your lunges swell inside you at such time Allah suffices me with a calm and perfect heart. You have said that you dislike my praying to Allah against you. You should not be disturb because of the prayers of a magician man who belongs to a magician people that you think they are. O Lord, do away with al-Zubayr in the worst way of getting killed and make him bleed to death in mis-guidance. (O Lord,) make Talha know he is humiliated and store for them even worse than this in the next life, if they have done injustice to me, accused me falsely and have withheld their testimony (in my support), disobeyed You and Your Messenger in my affairs.” The Imam (a.s.) then said, “Say Amen!” Khidash then said, “Amen!” Khidash then said to himself, “I have never seen a bearded man with a more clear mistake than yours. A man who would carry a message in which one part would contradict the other part. Allah has placed nothing in it to hold it together. I, therefore, disdain both of them before Allah.” Ali (a.s.) asked him to go back and inform them of what he had said in response. He said, “No, by Allah will not go to them until you will ask Allah to return me back to you quickly and grant me the opportunity to please Him in the matters of your support. He did so and very soon he came back and afterwards was murdered when (supporting the Imam (a.s.) on the day of Jamal. May Allah grant him blessing.

 2ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَأَبُو عَلِيٍّ الاشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ جَرَّاحِ بْنِ عَبْدِ الله عَنْ رَافِعِ بْنِ سَلَمَةَ قَالَ كُنْتُ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ الله عَلَيْهِ يَوْمَ النَّهْرَوَانِ فَبَيْنَا علي (عَلَيْهِ السَّلام) جَالِسٌ إِذْ جَاءَ فَارِسٌ فَقَالَ السَّلامُ عَلَيْكَ يَا عَلِيُّ فَقَالَ لَهُ علي (عَلَيْهِ السَّلام) وَعَلَيْكَ السَّلامُ مَا لَكَ ثَكِلَتْكَ أُمُّكَ لَمْ تُسَلِّمْ عَلَيَّ بِإِمْرَةِ الْمُؤْمِنِينَ قَالَ بَلَى سَأُخْبِرُكَ عَنْ ذَلِكَ كُنْتُ إِذْ كُنْتَ عَلَى الْحَقِّ بِصِفِّينَ فَلَمَّا حَكَّمْتَ الْحَكَمَيْنِ بَرِئْتُ مِنْكَ وَسَمَّيْتُكَ مُشْرِكاً فَأَصْبَحْتُ لا أَدْرِي إِلَى أَيْنَ أَصْرِفُ وَلايَتِي وَالله لانْ أَعْرِفَ هُدَاكَ مِنْ ضَلالَتِكَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا فَقَالَ لَهُ علي (عَلَيْهِ السَّلام) ثَكِلَتْكَ أُمُّكَ قِفْ مِنِّي قَرِيباً أُرِيكَ عَلامَاتِ الْهُدَى مِنْ عَلامَاتِ الضَّلالَةِ فَوَقَفَ الرَّجُلُ قَرِيباً مِنْهُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَقْبَلَ فَارِسٌ يَرْكُضُ حَتَّى أَتَى عَلِيّاً (عَلَيْهِ السَّلام) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْشِرْ بِالْفَتْحِ أَقَرَّ الله عَيْنَكَ قَدْ وَالله قُتِلَ الْقَوْمُ أَجْمَعُونَ فَقَالَ لَهُ مِنْ دُونِ النَّهَرِ أَوْ مِنْ خَلْفِهِ قَالَ بَلْ مِنْ دُونِهِ فَقَالَ كَذَبْتَ وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ لا يَعْبُرُونَ أَبَداً حَتَّى يُقْتَلُوا فَقَالَ الرَّجُلُ فَازْدَدْتُ فِيهِ بَصِيرَةً فَجَاءَ آخَرُ يَرْكُضُ عَلَى فَرَسٍ لَهُ فَقَالَ لَهُ مِثْلَ ذَلِكَ فَرَدَّ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مِثْلَ الَّذِي رَدَّ عَلَى صَاحِبِهِ قَالَ الرَّجُلُ الشَّاكُّ وَهَمَمْتُ أَنْ أَحْمِلَ عَلَى علي (عَلَيْهِ السَّلام) فَأَفْلَقَ هَامَتَهُ بِالسَّيْفِ ثُمَّ جَاءَ فَارِسَانِ يَرْكُضَانِ قَدْ أَعْرَقَا فَرَسَيْهِمَا فَقَالا أَقَرَّ الله عَيْنَكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْشِرْ بِالْفَتْحِ قَدْ وَالله قُتِلَ الْقَوْمُ أَجْمَعُونَ فَقَالَ علي (عَلَيْهِ السَّلام) أَ مِنْ خَلْفِ النَّهَرِ أَوْ مِنْ دُونِهِ قَالا لا بَلْ مِنْ خَلْفِهِ إِنَّهُمْ لَمَّا اقْتَحَمُوا خَيْلَهُمُ النَّهْرَوَانَ وَضَرَبَ الْمَاءُ لَبَّاتِ خُيُولِهِمْ رَجَعُوا فَأُصِيبُوا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) صَدَقْتُمَا فَنَزَلَ الرَّجُلُ عَنْ فَرَسِهِ فَأَخَذَ بِيَدِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَبِرِجْلِهِ فَقَبَّلَهُمَا فَقَالَ علي (عَلَيْهِ السَّلام) هَذِهِ لَكَ آيَةٌ.

 2. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and abu Ali al-Ash‘ari from Muhammad ibn Hassa’n, all of them from Muhammad ibn Ali, Nasr ibn Muzahim from ‘Amr ibn Sa‘id from Jarrah ibn ‘Abdallah from Rafi‘ ibn Salama who has said the following. “ On the day of al-Nahrawan I was in the presence of Ali ibn abu Talib (a.s.). As we were sitting with the Imam (a.s.) a horse man approached and said, “al-salamu ‘Alayka ya Ali (peace be with you O Ali).” Ali (a.s.) said, “’Alayka al-salam (with you also be peace). May your mother weep over your dead body, why did you not addressed me as the Leader with Divine Authority?” He said, “Yes, I like to inform you about it. I was present in al-Siffin when the truth was on your side. However, when approved the arbitrator to settle the warring parties I disregarded you and I called a polytheist. Ever since I do not know where should I turn to pledge allegiance to the Leadership with Divine Authority. If I can find a way to know whether you are on the right side or on wrong side it will be better for me than the world and all that is therein.” Ali (a.s.) said to him, “May your mother weep on your dead body. Come and stand up near me I will show the signs of the right and the signs of the wrong side. As the man stood near him, a horse man approached running until he came to Ali (a.s.) and said, “O Amir al-Mu’minin (a.s.), I have the glad news of victory. May Allah make it brightness to your eyes (out of joy). It is certain, by Allah, that all men of the enemy are killed.” Ali (a.s.) asked him, “Did it happen before or after their crossing the river?” He said, “Before or after crossing.” Ali (a.s.) said, “You have lied. I swear by the One Who makes the seed to germinate and causes the fetuses to develop, that they (enemy) will never cross the river until they are all killed.” The man has said that it added to my understanding.” Another horse man came running and said just as what the one before had said and Amir al-Mu’minin (a.s.) refused to accept his words as those of the one before. The man who had doubts about Ali (a.s.) has said that he wanted to attack Ali (a.s.) with his sword and chop his head with the sword. Two other men came running on horses soaked in sweet. They said, “May Allah brighten your eyes with the joy of victory O Amir al-Mu’minin (a.s.). We have the glad news of victory for you. It is certain, by Allah, thatall of the people are killed.” Ali (a.s.) then asked, “Did it happen before or after their crossing the river?” They said, “It happened before their crossing the river. When they tried to cross it and water reached up to the mane of their horses they turned back and there they all were killed.” Amir al-Mu’minin (a.s.) said, “You have spoken the truth.” The man then climbed down his horse and held Amir al-Mu’minin’s (a.s.) hand and feet and kissed them.” Ali (a.s.) said, “This is the sign (my being on the right side for you) for you.”

 3ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْعِجْلِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمَعْرُوفِ بِكُرْدٍ عَنْ مُحَمَّدِ بْنِ خُدَاهِيِّ عَنْ عَبْدِ الله بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ هَاشِمٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنْ حَبَابَةَ الْوَالِبِيَّةِ قَالَتْ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فِي شُرْطَةِ الْخَمِيسِ وَمَعَهُ دِرَّةٌ لَهَا سَبَابَتَانِ يَضْرِبُ بِهَا بَيَّاعِي الْجِرِّيِّ وَالْمَارْمَاهِي وَالزِّمَّارِ وَيَقُولُ لَهُمْ يَا بَيَّاعِي مُسُوخِ بَنِي إِسْرَائِيلَ وَجُنْدِ بَنِي مَرْوَانَ فَقَامَ إِلَيْهِ فُرَاتُ بْنُ أَحْنَفَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَمَا جُنْدُ بَنِي مَرْوَانَ قَالَ فَقَالَ لَهُ أَقْوَامٌ حَلَقُوا اللِّحَى وَفَتَلُوا الشَّوَارِبَ فَمُسِخُوا فَلَمْ أَرَ نَاطِقاً أَحْسَنَ نُطْقاً مِنْهُ ثُمَّ اتَّبَعْتُهُ فَلَمْ أَزَلْ أَقْفُو أَثَرَهُ حَتَّى قَعَدَ فِي رَحَبَةِ الْمَسْجِدِ فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَا دَلالَةُ الامَامَةِ يَرْحَمُكَ الله قَالَتْ فَقَالَ ائْتِينِي بِتِلْكِ الْحَصَاةِ وَأَشَارَ بِيَدِهِ إِلَى حَصَاةٍ فَأَتَيْتُهُ بِهَا فَطَبَعَ لِي فِيهَا بِخَاتَمِهِ ثُمَّ قَالَ لِي يَا حَبَابَةُ إِذَا ادَّعَى مُدَّعٍ الامَامَةَ فَقَدَرَ أَنْ يَطْبَعَ كَمَا رَأَيْتِ فَاعْلَمِي أَنَّهُ إِمَامٌ مُفْتَرَضُ الطَّاعَةِ وَالامَامُ لا يَعْزُبُ عَنْهُ شَيْ‏ءٌ يُرِيدُهُ قَالَتْ ثُمَّ انْصَرَفْتُ حَتَّى قُبِضَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَجِئْتُ إِلَى الْحَسَنِ (عَلَيْهِ السَّلام) وَهُوَ فِي مَجْلِسِ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالنَّاسُ يَسْأَلُونَهُ فَقَالَ يَا حَبَابَةُ الْوَالِبِيَّةُ فَقُلْتُ نَعَمْ يَا مَوْلايَ فَقَالَ هَاتِي مَا مَعَكِ قَالَ فَأَعْطَيْتُهُ فَطَبَعَ فِيهَا كَمَا طَبَعَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَتْ ثُمَّ أَتَيْتُ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَهُوَ فِي مَسْجِدِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَرَّبَ وَرَحَّبَ ثُمَّ قَالَ لِي إِنَّ فِي الدَّلالَةِ دَلِيلاً عَلَى مَا تُرِيدِينَ أَ فَتُرِيدِينَ دَلالَةَ الامَامَةِ فَقُلْتُ نَعَمْ يَا سَيِّدِي فَقَالَ هَاتِي مَا مَعَكِ فَنَاوَلْتُهُ الْحَصَاةَ فَطَبَعَ لِي فِيهَا قَالَتْ ثُمَّ أَتَيْتُ عَلِيَّ بن الحسين (عَلَيْهما السَّلام) وَقَدْ بَلَغَ بِيَ الْكِبَرُ إِلَى أَنْ أُرْعِشْتُ وَأَنَا أَعُدُّ يَوْمَئِذٍ مِائَةً وَثَلاثَ عَشْرَةَ سَنَةً فَرَأَيْتُهُ رَاكِعاً وَسَاجِداً وَمَشْغُولاً بِالْعِبَادَةِ فَيَئِسْتُ مِنَ الدَّلالَةِ فَأَوْمَأَ إِلَيَّ بِالسَّبَّابَةِ فَعَادَ إِلَيَّ شَبَابِي قَالَتْ فَقُلْتُ يَا سَيِّدِي كَمْ مَضَى مِنَ الدُّنْيَا وَكَمْ بَقِيَ فَقَالَ أَمَّا مَا مَضَى فَنَعَمْ وَأَمَّا مَا بَقِيَ فَلا قَالَتْ ثُمَّ قَالَ لِي هَاتِي مَا مَعَكِ فَأَعْطَيْتُهُ الْحَصَاةَ فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا ثُمَّ أَتَيْتُ الرِّضَا (عَلَيْهِ السَّلام) فَطَبَعَ لِي فِيهَا وَعَاشَتْ حَبَابَةُ بَعْدَ ذَلِكَ تِسْعَةَ أَشْهُرٍ عَلَى مَا ذَكَرَ مُحَمَّدُ بْنُ هِشَامٍ.

 3. Ali ibn Muhammad has narrated from abu Ali Muhammad ibn ’Isma‘il ibn Musa ibn Ja’far from Ahmad ibn al-Qasim al-‘Ijli from Ahmad ibn Yahya, also known as Kurd from Muhammad ibn Khudahi from ‘Abdallah ibn Ayyub from ‘Abdallah ibn Hashim from ‘Abd al-Karim ibn ‘Amr al-Khath‘ami from Hababa al-Walibiyyah who has said the following. “I saw Amir al-Mu’minin (a.s.) in the (market) place of the Shurtat al-Khamis with a two pronged whip in his had. With it he would scare the sellers of inedible fish such as eel, moray and angler etc., and say, “O sellers of metamorphosed Israelites and the army of the descendants of Marwan, do not sell (inedible fishes).” At this time Furat ibn Ahnaf came to him and said, “O Amir al-Mu’minin (a.s.), ‘What is the army of the descendants of Marwan?” She has said that Ali (a.s.) said to him, “They groups of people who shaved their beards and crinkle their mustache and then they were metamorphosed.” I had not heard any one speak better than him, I followed him without missing his traces until he sat down at an open space of the Mosque (of kufa). I then asked him, “O Amir al-Mu’minin (a.s.), what are the signs of Imamate (Leadership with Divine Authority) may Allah grant you blessings? “ She has said that he said, “Bring to me that pebble.” He pointed with his hand. I then got the pebble for him and he set for me his seal on it. He then said to me, ‘O Hababa, if any one would claim to be the Imam (Leader with Divine Authority) and can set his seal as you just saw then acknowledge that he is the Imam that must be obeyed. The Imam does not miss what he would want.” She has said, “I then left him until Amir al-Mu’minin (a.s.) was taken out of this world. Thereafter I went o al-Hassan (a.s.) who was sitting in the place of Amir al-Mu’minin (a.s.) and people around would ask him questions. He said to me, “O Hababa al-Walibyya.” I said, “Yes, my master.” He then said, “Give to me what is with you.” I then gave it to him. He set on it (his seal) just as Amir al-Mu’minin (a.s.) had done. She has said, “Afterwards I went to al-Husayn (a.s.). He was in Mosque of the Messenger of Allah. He welcomed warmly and then said to me, “There is no doubt that in the proof ( to support the true Imam) there is already enough proof for what you want. Do you want the proof to know the Imam?” I said, “Yes, my master.” He then said, “Bring to me what have with you.” I gave him the pebble and he printed (his seal) on it. She has said that afterwards I went to Ali ibn al-Husayn (a.s.) but at that time I had become very old and my hands were shaky. I could count one hundred thirteen year of my lifetime. I found him in Ruku’ (kneeling in prayer) and Sujud (prostration) or busy in some form of worship. I became despaired about the proof (of Leadership with Divine Authority). He pointed out with his forefinger and my youth came back. She has said that she asked, “My mater, how much of the world is passed and how much is left?” He said, “Of how much is passed yes (I can tell) but not of how much is to come.” She has that he then said to me, “give to me what is with you.” I then gave him the pebble and he printed on it (his seal) for me. Thereafter I went to Abu Ja’far (a.s.) and he printed on it (his seal) for me. Then I went to Abu ‘Abdallah (a.s.). He printed on it (his seal) for me. Then I went to Abu al-Hassan Musa (a.s.) and he printed (his seal) for me. Then I went to al-Rida and printed for me.” According to Abu Muhammad Hababa lived thereafter another nine moths.”

 4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَعَلِيُّ بْنُ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ النَّخَعِيِّ عَنْ أَبِي هَاشِمٍ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) فَاسْتُؤْذِنَ لِرَجُلٍ مِنْ أَهْلِ الْيَمَنِ عَلَيْهِ فَدَخَلَ رَجُلٌ عَبْلٌ طَوِيلٌ جَسِيمٌ فَسَلَّمَ عَلَيْهِ بِالْوَلايَةِ فَرَدَّ عَلَيْهِ بِالْقَبُولِ وَأَمَرَهُ بِالْجُلُوسِ فَجَلَسَ مُلاصِقاً لِي فَقُلْتُ فِي نَفْسِي لَيْتَ شِعْرِي مَنْ هَذَا فَقَالَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) هَذَا مِنْ وُلْدِ الاعْرَابِيَّةِ صَاحِبَةِ الْحَصَاةِ الَّتِي طَبَعَ آبَائِي (عَلَيْهم السَّلام) فِيهَا بِخَوَاتِيمِهِمْ فَانْطَبَعَتْ وَقَدْ جَاءَ بِهَا مَعَهُ يُرِيدُ أَنْ أَطْبَعَ فِيهَا ثُمَّ قَالَ هَاتِهَا فَأَخْرَجَ حَصَاةً وَفِي جَانِبٍ مِنْهَا مَوْضِعٌ أَمْلَسُ فَأَخَذَهَا أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلام) ثُمَّ أَخْرَجَ خَاتَمَهُ فَطَبَعَ فِيهَا فَانْطَبَعَ فَكَأَنِّي أَرَى نَقْشَ خَاتَمِهِ السَّاعَةَ الْحَسَنُ بْنُ عَلِيٍّ فَقُلْتُ لِلْيَمَانِيِّ رَأَيْتَهُ قَبْلَ هَذَا قَطُّ قَالَ لا وَالله وَإِنِّي لَمُنْذُ دَهْرٍ حَرِيصٌ عَلَى رُؤْيَتِهِ حَتَّى كَانَ السَّاعَةَ أَتَانِي شَابٌّ لَسْتُ أَرَاهُ فَقَالَ لِي قُمْ فَادْخُلْ فَدَخَلْتُ ثُمَّ نَهَضَ الْيَمَانِيُّ وَهُوَ يَقُولُ رَحْمَةُ الله وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ أَشْهَدُ بِالله إِنَّ حَقَّكَ لَوَاجِبٌ كَوُجُوبِ حَقِّ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةِ مِنْ بَعْدِهِ صَلَوَاتُ الله عَلَيْهِمْ أَجْمَعِينَ ثُمَّ مَضَى فَلَمْ أَرَهُ بَعْدَ ذَلِكَ قَالَ إِسْحَاقُ قَالَ أَبُو هَاشِمٍ الْجَعْفَرِيُّ وَسَأَلْتُهُ عَنِ اسْمِهِ فَقَالَ اسْمِي مِهْجَعُ بْنُ الصَّلْتِ بْنِ عُقْبَةَ بْنِ سِمْعَانَ بْنِ غَانِمِ ابْنِ أُمِّ غَانِمٍ وَهِيَ الاعْرَابِيَّةُ الْيَمَانِيَّةُ صَاحِبَةُ الْحَصَاةِ الَّتِي طَبَعَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالسِّبْطُ إِلَى وَقْتِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام )

 4. Muhammad ibn abu ‘Abdallah and Ali ibn Muhammad have narrated from Ishaq ibn Muhammad al-Nakha’Isma‘il from abu Hashim Dawud ibn al-Qasim al- Ja’fari who has said the following. “Once I was in thepresence of abu Muhammad (a.s.) that permission was requested for a man from Yemen to see the Imam (a.s.). A chubby, tall and heavy man then came in and greeted the Imam with the greeting for Wilaya, the Leader with Divine Authority and received the acceptance response. The Imam (a.s.) asked him to have a sit and he sat just next to me. I then said to myself, “I wish not to have been so close to him.” Abu Muhammad (a.s.) then said, “This is of the children of the Arab lady for whom my ancestors had been printing their seals on a pebble for her and the print would take place. He has brought it with him and wants me to print my seal on it also. He then asked the man to give it to him. The man took out a pebble and on one side of there was a smooth space. Abu Muhammad (a.s.) then took it, brought his seal out, printed on it and the print took place. Even now it is as if I see the print of his (al-Hassan ibn Ali’s) seal on the pebble it. I then said to the man from Yemen, “Had you ever seen him (abu Muhammad (a.s.) before?” He said, “No, by Allah, I had always was anxious to see him until at this time a young man came to me whom I had not seen before and said, ‘Stand up and come in and I came in.” The man from Yemen then left saying, “May Allah’s grace and blessings be with you people of Ahl al-Bayt whose each generation is just the other generation. I testify before Allah that it is obligatory to preserve your rights just as it was the case with Amir al-Mu’minin Ali (a.s.) and the Imams after him, may Allah grant all of them blessings.” He then left and thereafter I never saw him. Ibn Ishaq has said that abu Hashim al-Ja’fari has said, “I asked him his name. He said, “My name is Mahja‘ ibn al-Salt ibn ‘Aqaba ibn Sam‘an ibn Ghanim ibn ’Umm Ghanim. She was the Arab lady from Yemen that had the pebble on which Amir al-Mu’minin (a.s.) had printed his seal and also his descendants up to the time of abu al-Hassan (a.s.).”

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ وَزُرَارَةَ جَمِيعاً عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ لَمَّا قُتِلَ الْحُسَيْنُ (عَلَيْهِ السَّلام) أَرْسَلَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ إِلَى عَلِيِّ بن الحسين (عَلَيْهما السَّلام) فَخَلا بِهِ فَقَالَ لَهُ يَا ابْنَ أَخِي قَدْ عَلِمْتَ أَنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) دَفَعَ الْوَصِيَّةَ وَالامَامَةَ مِنْ بَعْدِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) ثُمَّ إِلَى الْحَسَنِ (عَلَيْهِ السَّلام) ثُمَّ إِلَى الْحُسَيْنِ (عَلَيْهِ السَّلام) وَقَدْ قُتِلَ أَبُوكَ رَضِيَ الله عَنْهُ وَصَلَّى عَلَى رُوحِهِ وَلَمْ يُوصِ وَأَنَا عَمُّكَ وَصِنْوُ أَبِيكَ وَوِلادَتِي مِنْ علي (عَلَيْهِ السَّلام) فِي سِنِّي وَقَدِيمِي أَحَقُّ بِهَا مِنْكَ فِي حَدَاثَتِكَ فَلا تُنَازِعْنِي فِي الْوَصِيَّةِ وَالامَامَةِ وَلا تُحَاجَّنِي فَقَالَ لَهُ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَا عَمِّ اتَّقِ الله وَلا تَدَّعِ مَا لَيْسَ لَكَ بِحَقٍّ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ إِنَّ أَبِي يَا عَمِّ صَلَوَاتُ الله عَلَيْهِ أَوْصَى إِلَيَّ قَبْلَ أَنْ يَتَوَجَّهَ إِلَى الْعِرَاقِ وَعَهِدَ إِلَيَّ فِي ذَلِكَ قَبْلَ أَنْ يُسْتَشْهَدَ بِسَاعَةٍ وَهَذَا سِلاحُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) عِنْدِي فَلا تَتَعَرَّضْ لِهَذَا فَإِنِّي أَخَافُ عَلَيْكَ نَقْصَ الْعُمُرِ وَتَشَتُّتَ الْحَالِ إِنَّ الله عَزَّ وَجَلَّ جَعَلَ الْوَصِيَّةَ وَالامَامَةَ فِي عَقِبِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فَإِذَا أَرَدْتَ أَنْ تَعْلَمَ ذَلِكَ فَانْطَلِقْ بِنَا إِلَى الْحَجَرِ الاسْوَدِ حَتَّى نَتَحَاكَمَ إِلَيْهِ وَنَسْأَلَهُ عَنْ ذَلِكَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) وَكَانَ الْكَلامُ بَيْنَهُمَا بِمَكَّةَ فَانْطَلَقَا حَتَّى أَتَيَا الْحَجَرَ الاسْوَدَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ لِمُحَمَّدِ بْنِ الْحَنَفِيَّةِ ابْدَأْ أَنْتَ فَابْتَهِلْ إِلَى الله عَزَّ وَجَلَّ وَسَلْهُ أَنْ يُنْطِقَ لَكَ الْحَجَرَ ثُمَّ سَلْ فَابْتَهَلَ مُحَمَّدٌ فِي الدُّعَاءِ وَسَأَلَ الله ثُمَّ دَعَا الْحَجَرَ فَلَمْ يُجِبْهُ فَقَالَ عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَا عَمِّ لَوْ كُنْتَ وَصِيّاً وَإِمَاماً لاجَابَكَ قَالَ لَهُ مُحَمَّدٌ فَادْعُ الله أَنْتَ يَا ابْنَ أَخِي وَسَلْهُ فَدَعَا الله عَلِيُّ بن الحسين (عَلَيْهما السَّلام) بِمَا أَرَادَ ثُمَّ قَالَ أَسْأَلُكَ بِالَّذِي جَعَلَ فِيكَ مِيثَاقَ الانْبِيَاءِ وَمِيثَاقَ الاوْصِيَاءِ وَمِيثَاقَ النَّاسِ أَجْمَعِينَ لَمَّا أَخْبَرْتَنَا مَنِ الْوَصِيُّ وَالامَامُ بَعْدَ الْحُسَيْنِ بن علي (عَلَيْهما السَّلام) قَالَ فَتَحَرَّكَ الْحَجَرُ حَتَّى كَادَ أَنْ يَزُولَ عَنْ مَوْضِعِهِ ثُمَّ أَنْطَقَهُ الله عَزَّ وَجَلَّ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ فَقَالَ اللهمَّ إِنَّ الْوَصِيَّةَ وَالامَامَةَ بَعْدَ الْحُسَيْنِ بن علي (عَلَيْهما السَّلام) إِلَى عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَابْنِ فَاطِمَةَ بِنْتِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ فَانْصَرَفَ مُحَمَّدُ بْنُ عَلِيٍّ وَهُوَ يَتَوَلَّى عَلِيَّ بْنَ الْحُسَيْنِ (عَلَيْهما السَّلام )  عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) مِثْلَهُ.

 5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn Ri’ab from abu ‘Ubayda and Zurara from abu Ja’far (a.s.) who has said the following. “When al-Husayn (a.s.) was martyred, Muhammad ibn al-Hanafiya asked Ali ibn al-Husayn (a.s.) for a private meeting. In the meeting he said, “O son of my brother, you know that the Messenger of Allah (s.a) delivered the task of al-Wasiyya, (the executor-ship of the will) and al-Imamat, (Leadership with Divine Authority) thereafter it was delivered to al-Hassan (a.s.) and then to al-Husayn (a.s.). Your father, may Allah be pleased with him has been murdered, may Allah grant blessing up on his soul, and he did make any will. I am your uncle and equal in status to your father and I am a son of Ali (a.s.). Because of being older in age I am more deserving of the the position of Imamat considering that you are younger than me. Therefore, you should not dispute with me about al-Wasiyya, the will and Imamat, leadership and should argue with me about it.” Ali ibn al-Husayn (a.s.) said, “O uncle, be pious before Allah and do not claim in what you have no right. I advise not to be of the ignorant people. In fact, my father (a.s.), O my uncle, appointed me as the executor of his will before his leaving for Iraq. He made such covenant with me just an hour before his becoming a martyr. This is the Armament of the Messenger of Allah with me. You then should not dislocate them. I am afraid for you of a shorter life and quandary of conditions. Allah, the Most Majestic, the Most gracious, has placed al-Wasiyya, and Imamat in the descendants of al-Husayn (a.s.). If you would like to know it we can go near the Blackstone and fro judgment and ask it about the issue.” Abu Ja’far (a.s.) has said that the issue came up between them in Makka and they went near the Blackstone. Ali ibn al-Husayn (a.s.) said to Muhammad al-Hanafiya, “You begin first and pray to Allah, the Most Majestic, the Most gracious, and ask Him to make the Blackstone speak to you and then ask your question.” Muhammad then pleaded in his prayer and asked Allah and then ask the Blackstone about the disputed issue but there was no answer. Ali ibn al-Husayn (a.s.) said, “O uncle, had you been the Executor of the will and the Imam it would have answered your question. Muhammad then said, “Now you pray to Allah, O son of my brother and ask your question. Alin ibn al-Husayn (a.s.) prayed to Allah for what he wanted then addressing the Blackstone said, “I ask you for the sake of the One Who placed the covenant of the prophets in you, as well as the covenant of the executors of the will and the covenant of all the peole. You must tell us who the Wasiyy and Imam after al-Husayn (a.s.)?” The narrator has said that the Blackstone began to shake so much that it almost camme out of its place. Allah, the Most Majestic, the Most gracious, then made it to speak in clear Arabic language and said, “O Lord, al-Wasiyya and Imamat after al-Husayn (a.s.) ibn Ali is for Ali ibn al-Husayn ibn Ali aibn abu Talib and ibn Fatima (a.s.) daughter of the the Messenger of Allah.” The narrator has said that Muhammad Ali (a.s.) returned back and he acknowledged Ali ibn al-Husayn (a.s.) to be his Wali (Leadership with Divine Authority).” Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja’far (a.s.) the same hadith.

6ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ أَخْبَرَنِي سَمَاعَةُ بْنُ مِهْرَانَ قَالَ أَخْبَرَنِي الْكَلْبِيُّ النَّسَّابَةُ قَالَ دَخَلْتُ الْمَدِينَةَ وَلَسْتُ أَعْرِفُ شَيْئاً مِنْ هَذَا الامْرِ فَأَتَيْتُ الْمَسْجِدَ فَإِذَا جَمَاعَةٌ مِنْ قُرَيْشٍ فَقُلْتُ أَخْبِرُونِي عَنْ عَالِمِ أَهْلِ هَذَا الْبَيْتِ فَقَالُوا عَبْدُ الله بْنُ الْحَسَنِ فَأَتَيْتُ مَنْزِلَهُ فَاسْتَأْذَنْتُ فَخَرَجَ إِلَيَّ رَجُلٌ ظَنَنْتُ أَنَّهُ غُلامٌ لَهُ فَقُلْتُ لَهُ اسْتَأْذِنْ لِي عَلَى مَوْلاكَ فَدَخَلَ ثُمَّ خَرَجَ فَقَالَ لِيَ ادْخُلْ فَدَخَلْتُ فَإِذَا أَنَا بِشَيْخٍ مُعْتَكِفٍ شَدِيدِ الاجْتِهَادِ فَسَلَّمْتُ عَلَيْهِ فَقَالَ لِي مَنْ أَنْتَ فَقُلْتُ أَنَا الْكَلْبِيُّ النَّسَّابَةُ فَقَالَ مَا حَاجَتُكَ فَقُلْتُ جِئْتُ أَسْأَلُكَ فَقَالَ أَ مَرَرْتَ بِابْنِي مُحَمَّدٍ قُلْتُ بَدَأْتُ بِكَ فَقَالَ سَلْ فَقُلْتُ أَخْبِرْنِي عَنْ رَجُلٍ قَالَ لامْرَأَتِهِ أَنْتِ طَالِقٌ عَدَدَ نُجُومِ السَّمَاءِ فَقَالَ تَبِينُ بِرَأْسِ الْجَوْزَاءِ وَالْبَاقِي وِزْرٌ عَلَيْهِ وَعُقُوبَةٌ فَقُلْتُ فِي نَفْسِي وَاحِدَةٌ فَقُلْتُ مَا يَقُولُ الشَّيْخُ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ فَقَالَ قَدْ مَسَحَ قَوْمٌ صَالِحُونَ وَنَحْنُ أَهْلَ الْبَيْتِ لا نَمْسَحُ فَقُلْتُ فِي نَفْسِي ثِنْتَانِ فَقُلْتُ مَا تَقُولُ فِي أَكْلِ الْجِرِّيِّ أَ حَلالٌ هُوَ أَمْ حَرَامٌ فَقَالَ حَلالٌ إِلا أَنَّا أَهْلَ الْبَيْتِ نَعَافُهُ فَقُلْتُ فِي نَفْسِي ثَلاثٌ فَقُلْتُ فَمَا تَقُولُ فِي شُرْبِ النَّبِيذِ فَقَالَ حَلالٌ إِلا أَنَّا أَهْلَ الْبَيْتِ لا نَشْرَبُهُ فَقُمْتُ فَخَرَجْتُ مِنْ عِنْدِهِ وَأَنَا أَقُولُ هَذِهِ الْعِصَابَةُ تَكْذِبُ عَلَى أَهْلِ هَذَا الْبَيْتِ فَدَخَلْتُ الْمَسْجِدَ فَنَظَرْتُ إِلَى جَمَاعَةٍ مِنْ قُرَيْشٍ وَغَيْرِهِمْ مِنَ النَّاسِ فَسَلَّمْتُ عَلَيْهِمْ ثُمَّ قُلْتُ لَهُمْ مَنْ أَعْلَمُ أَهْلِ هَذَا الْبَيْتِ فَقَالُوا عَبْدُ الله بْنُ الْحَسَنِ فَقُلْتُ قَدْ أَتَيْتُهُ فَلَمْ أَجِدْ عِنْدَهُ شَيْئاً فَرَفَعَ رَجُلٌ مِنَ الْقَوْمِ رَأْسَهُ فَقَالَ ائْتِ جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) فَهُوَ أَعْلَمُ أَهْلِ هَذَا الْبَيْتِ فَلامَهُ بَعْضُ مَنْ كَانَ بِالْحَضْرَةِ فَقُلْتُ إِنَّ الْقَوْمَ إِنَّمَا مَنَعَهُمْ مِنْ إِرْشَادِي إِلَيْهِ أَوَّلَ مَرَّةٍ الْحَسَدُ فَقُلْتُ لَهُ وَيْحَكَ إِيَّاهُ أَرَدْتُ فَمَضَيْتُ حَتَّى صِرْتُ إِلَى مَنْزِلِهِ فَقَرَعْتُ الْبَابَ فَخَرَجَ غُلامٌ لَهُ فَقَالَ ادْخُلْ يَا أَخَا كَلْبٍ فَوَ الله لَقَدْ أَدْهَشَنِي فَدَخَلْتُ وَأَنَا مُضْطَرِبٌ وَنَظَرْتُ فَإِذَا شَيْخٌ عَلَى مُصَلىً بِلا مِرْفَقَةٍ وَلا بَرْدَعَةٍ فَابْتَدَأَنِي بَعْدَ أَنْ سَلَّمْتُ عَلَيْهِ فَقَالَ لِي مَنْ أَنْتَ فَقُلْتُ فِي نَفْسِي يَا سُبْحَانَ الله غُلامُهُ يَقُولُ لِي بِالْبَابِ ادْخُلْ يَا أَخَا كَلْبٍ وَيَسْأَلُنِي الْمَوْلَى مَنْ أَنْتَ فَقُلْتُ لَهُ أَنَا الْكَلْبِيُّ.  النَّسَّابَةُ فَضَرَبَ بِيَدِهِ عَلَى جَبْهَتِهِ وَقَالَ كَذَبَ الْعَادِلُونَ بِالله وَضَلُّوا ضَلالاً بَعِيداً وَخَسِرُوا خُسْرَاناً مُبِيناً يَا أَخَا كَلْبٍ إِنَّ الله عَزَّ وَجَلَّ يَقُولُ وَعاداً وَثَمُودَ وَأَصْحابَ الرَّسِّ وَقُرُوناً بَيْنَ ذلِكَ كَثِيراً أَ فَتَنْسِبُهَا أَنْتَ فَقُلْتُ لا جُعِلْتُ فِدَاكَ فَقَالَ لِي أَ فَتَنْسِبُ نَفْسَكَ قُلْتُ نَعَمْ أَنَا فُلانُ بْنُ فُلانِ بْنِ فُلانٍ حَتَّى ارْتَفَعْتُ فَقَالَ لِي قِفْ لَيْسَ حَيْثُ تَذْهَبُ وَيْحَكَ أَ تَدْرِي مَنْ فُلانُ بْنُ فُلانٍ قُلْتُ نَعَمْ فُلانُ بْنُ فُلانٍ قَالَ إِنَّ فُلانَ بْنَ فُلانٍ ابْنُ فُلانٍ الرَّاعِي الْكُرْدِيِّ إِنَّمَا كَانَ فُلانٌ الرَّاعِي الْكُرْدِيُّ عَلَى جَبَلِ آلِ فُلانٍ فَنَزَلَ إِلَى فُلانَةَ امْرَأَةِ فُلانٍ مِنْ جَبَلِهِ الَّذِي كَانَ يَرْعَى غَنَمَهُ عَلَيْهِ فَأَطْعَمَهَا شَيْئاً وَغَشِيَهَا فَوَلَدَتْ فُلاناً وَفُلانُ بْنُ فُلانٍ مِنْ فُلانَةَ وَفُلانِ بْنِ فُلانٍ ثُمَّ قَالَ أَ تَعْرِفُ هَذِهِ الاسَامِيَ قُلْتُ لا وَالله جُعِلْتُ فِدَاكَ فَإِنْ رَأَيْتَ أَنْ تَكُفَّ عَنْ هَذَا فَعَلْتَ فَقَالَ إِنَّمَا قُلْتَ فَقُلْتُ فَقُلْتُ إِنِّي لا أَعُودُ قَالَ لا نَعُودُ إِذاً وَاسْأَلْ عَمَّا جِئْتَ لَهُ فَقُلْتُ لَهُ أَخْبِرْنِي عَنْ رَجُلٍ قَالَ لامْرَأَتِهِ أَنْتِ طَالِقٌ عَدَدَ نُجُومِ السَّمَاءِ فَقَالَ وَيْحَكَ أَ مَا تَقْرَأُ سُورَةَ الطَّلاقِ قُلْتُ بَلَى قَالَ فَاقْرَأْ فَقَرَأْتُ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ قَالَ أَ تَرَى هَاهُنَا نُجُومَ السَّمَاءِ قُلْتُ لا قُلْتُ فَرَجُلٌ قَالَ لامْرَأَتِهِ أَنْتِ طَالِقٌ ثَلاثاً قَالَ تُرَدُّ إِلَى كِتَابِ الله وَسُنَّةِ نَبِيِّهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) ثُمَّ قَالَ لا طَلاقَ إِلا عَلَى طُهْرٍ مِنْ غَيْرِ جِمَاعٍ بِشَاهِدَيْنِ مَقْبُولَيْنِ فَقُلْتُ فِي نَفْسِي وَاحِدَةٌ ثُمَّ قَالَ سَلْ قُلْتُ مَا تَقُولُ فِي الْمَسْحِ عَلَى الْخُفَّيْنِ فَتَبَسَّمَ ثُمَّ قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَرَدَّ الله كُلَّ شَيْ‏ءٍ إِلَى شَيْئِهِ وَرَدَّ الْجِلْدَ إِلَى الْغَنَمِ فَتَرَى أَصْحَابَ الْمَسْحِ أَيْنَ يَذْهَبُ وُضُوؤُهُمْ فَقُلْتُ فِي نَفْسِي ثِنْتَانِ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ سَلْ فَقُلْتُ أَخْبِرْنِي عَنْ أَكْلِ الْجِرِّيِّ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ مَسَخَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ فَمَا أَخَذَ مِنْهُمْ بَحْراً فَهُوَ الْجِرِّيُّ وَالْمَارْمَاهِي وَالزِّمَّارُ وَمَا سِوَى ذَلِكَ وَمَا أَخَذَ مِنْهُمْ بَرّاً فَالْقِرَدَةُ وَالْخَنَازِيرُ وَالْوَبْرُ وَالْوَرَكُ وَمَا سِوَى ذَلِكَ فَقُلْتُ فِي نَفْسِي ثَلاثٌ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ سَلْ وَقُمْ فَقُلْتُ مَا تَقُولُ فِي النَّبِيذِ فَقَالَ حَلالٌ فَقُلْتُ إِنَّا نَنْبِذُ فَنَطْرَحُ فِيهِ الْعَكَرَ وَمَا سِوَى ذَلِكَ وَنَشْرَبُهُ فَقَالَ شَهْ شَهْ تِلْكَ الْخَمْرَةُ الْمُنْتِنَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ فَأَيَّ نَبِيذٍ تَعْنِي فَقَالَ إِنَّ أَهْلَ الْمَدِينَةِ شَكَوْا إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) تَغْيِيرَ الْمَاءِ وَفَسَادَ طَبَائِعِهِمْ فَأَمَرَهُمْ أَنْ يَنْبِذُوا فَكَانَ الرَّجُلُ يَأْمُرُ خَادِمَهُ أَنْ يَنْبِذَ لَهُ فَيَعْمِدُ إِلَى كَفٍّ مِنَ التَّمْرِ فَيَقْذِفُ بِهِ فِي الشَّنِّ فَمِنْهُ شُرْبُهُ وَمِنْهُ طَهُورُهُ فَقُلْتُ وَكَمْ كَانَ عَدَدُ التَّمْرِ الَّذِي كَانَ فِي الْكَفِّ فَقَالَ مَا حَمَلَ الْكَفُّ فَقُلْتُ وَاحِدَةٌ وَثِنْتَانِ فَقَالَ رُبَّمَا كَانَتْ وَاحِدَةً وَرُبَّمَا كَانَتْ ثِنْتَيْنِ فَقُلْتُ وَكَمْ كَانَ يَسَعُ الشَّنُّ فَقَالَ مَا بَيْنَ الارْبَعِينَ إِلَى الثَّمَانِينَ إِلَى مَا فَوْقَ ذَلِكَ فَقُلْتُ بِالارْطَالِ فَقَالَ نَعَمْ أَرْطَالٌ بِمِكْيَالِ الْعِرَاقِ قَالَ سَمَاعَةُ قَالَ الْكَلْبِيُّ ثُمَّ نَهَضَ (عَلَيْهِ السَّلام) وَقُمْتُ فَخَرَجْتُ وَأَنَا أَضْرِبُ بِيَدِي عَلَى الاخْرَى وَأَنَا أَقُولُ إِنْ كَانَ شَيْ‏ءٌ فَهَذَا فَلَمْ يَزَلِ الْكَلْبِيُّ يَدِينُ الله بِحُبِّ آلِ هَذَا الْبَيْتِ حَتَّى مَاتَ.

 6. Al-Husayn ibn Muhammad has narrated from al-Mu‘alla ibn Muhammad from Muhammad ibn Ali who has said that Sama‘a ibn Mihran narrated to me that al-Kalbi al-Nassaba narrated to him the following. “ I went to Madina and I had no knowledge of this matter (Leadership with Divine Authority, Imamat ). I went to the Mosque where I found a group of people of Quraysh. I asked them, “Can you give me information about the scholar of this family?” They said, “‘Abdallah ibn Hassan is the one.” I went to his house and asked permission to see him. A man came out of the house that I thought was his slave. I said to him, “Ask your master to grant me permission to see him.” He went inside and then came out saying come in.” I entered the house and found an old man devoted to worship and hard work. I greeted him and then he asked, “Who are you?”I then said, “I am a Kalbi (from the tribe of Kalb) and a genealogist.” He then asked, “What is it that you need?” I said, “I have come to ask certain questions.” He then asked, “Have you visited my son Muhammad?” I said, “I have began with you.” Then he said, “you may ask your questions.” I then said, “Explain to me the case of a man who says to his wife, “You are divorced as many times as the number of stars in heavens.” He said, “It becomes irrevokeable at the beginning of the month of Jawza’ (the third moth of a particular calendar). The rest are sins and penalties for him.” I said to myself, “This is one.” Then I said, “What does the honorable Shaykh say about rubbing over the shoe for Wuzu’ (a formal washing before prayer)?” He said, “A virtuous group would wipe over the shoe but we, Ahl al-Bayt do not wipe.” I then said to myself, “ This is the second.” I then asked, “What do you say about consuming eel for food, is it edible or not edible?” He said, “It is lawful, but we, Ahl al-Bayt leave it alone.” I then said to myself, “This is the third.” Then I said, “What do you say about drinking al-Nabidh, a certain kind of wine?” He said, “It is lawful but we, Ahl al-Bayt do not drink it.” I then left him saying to myself, “This group of people lie about this Ahl al-Bayt (family).” I then entered the Mosque and I looked at the group of people of Quraysh (a particular tribe) and other people. I greeted them and said to them, “ Who knows this Ahl al-Bayt (family)?” They said, “‘Abdallah ibn al-Hassan knows.” I then said, “I just visited him and did not find anything with him.” One person from the people raised his head and said, “Go to Ja’far ibn Muhammad (a.s.). He is the most knowledgeable one in this Ahl al-Bayt (family).” Certain individuals blamed that person for what he said. I then said, “People out of jealousy did not tell me about him when first I asked them.” I then said, “What is the matter with you! He is the one I want.” I then walked until I reached his house. I knocked the door and his slave came out and asked me, “Come in O brother from the tribe of Kalb.” He, by Allah, amazed me. I went inside but I was shaken. Up on looking I found a gentleman on the prayer rug with no pillow or blankets. He began to talk after I saluted him, “Who are you?” I then said to myself, “Glory to Allah, “His slave at the door said to me, “O brother from the tribe of Kalb, come in and his master asks me, “Who are you?” I then said, “I am a Kalbi, a genealogist.” He then tapped his forehead and said, “The devious people lie about Allah and they go stray faraway and suffer a great loss. O brother from Kalb, Allah, the Most Majestic, the Most gracious, says, “To each of the tribes of ‘Ad, Tham7 d, the settlers around the well and many generations in between,” (25:38) Can you tell their genealogical relations?” I said, “No, May Allah take my soul in service for your cause.” Then he said, “Can you tell your own genealogical relations?” I said, “Yes, I so and so son of so and so and I went on and on.” He said, “Hold it there. It is not the way you say. What is the matter with you! Do you know who so and so son of so and so is?” I said, “Yes, so and so son of so and so.” He said, “ so and so son of so and so was a Kurdish shepherd. So and so Kurdish shepherd was on the mountain of the people of so and so. He went to so and so the wife of so and so that lived on the mountain on which he grazed his sheep. He feed her something and overwhelmed her. She gave birth to so and so and so and so son of so and so. And so and so daughter of so and so and so and so. Then he said, “Do you know these names?” I said, “No, May Allah take my soul in service for your cause, if you would not mind allow us to disregard this.” He then said, “It is because you said, then I said.” I then said, “I will not repeat.” He said, “Therefore, we will not repeat. Ask of what you have come for.” I then said, “Explain to me the case of the man who has said to his wife, “You are divorced as many times as the number of the stars of the heavens.” He said, “What is the matter with you! Have you not read the chapter, Al-Talaq (divorce)?” I said, “Yes, I have read it.” He then said, “Read it.” I then read, “. .divorce them at a time after which they can start their waiting period. Let them keep an account of the number of the days in the waiting period. . .”(65:1) He then said, “Do you find any of the stars of the heavens there?” I said, “No, I do not find.” Then I asked, “A man has said to his wife, “Your are divorced three times.” He said, “You must refer it to the book of Allah and the sunna of His Prophet (s.a).” Then he said, “ Divorce is only valid in a menses free period of time in which no carnal relation may have taken place between the wife and husband and there must be two acceptable witnesses present.” I then said to myself, “This is one.” Then he said, “Ask.” I then said, “What do you say about rubbing over the shoe for Wuzu’?” He smiled and said, “On the Day of Judgment when Allah will return everything to its thing and returned the skin to the sheep then you will see the rubbing people where their Wuzu’ will go.” I then said to myself, “This is the second.” He then turned to me and said, “Ask.” I then said, “Tell me about eel, is it lawful to consume it for food?” He said, “Allah, the Most Majestic, the Most gracious, caused certain group of Israelites to metamorphose. Whatever from them was taken by the ocean turned into eel, such as hagfish, moray and anglefish etc., and whatever from them was left on land they turned into swine, and wild cats and lizards etc.,” I then said to myself, “This is the third.” He then turned to me and said, “Ask.” I said, “What do you say about al-Nabidh, (extracts from dates)?.” He said, “It is lawful’. I said, “We mix with it al-‘Akr (residue) and other things and drink.” He said, “ Shu, shu, that is foul smelling wine.” I then said, May Allah take my soul in service for your cause, what kind of Nabidh do you mean?” He then said, “Once the people of Madina complained to the Messenger of Allah about a change in their water and their feeling ill. He ordered them to make Nabidh. Thus, a man would ask his servant to throw a handful or so of dates in their water-sack. They would then drink from it and use for cleansing.” I then said, “How many pieces of date would come in a handful?” He said, “As much as a handful could be.” I then said, “One handful or two?” He said, “ Perhaps one or perhaps two handfuls.” I then said, “How big would have been the sack?” He said, “Big enough for a forty to eighty or more.” I then said, “Is it Artal (a certain measurement)?” He said, “Yes, Artal (about three hundred gram each) according to measurement of Iraq.” Al-Kalbi has said that he (a.s.) left and I also came out and I would tap my one hand with the other and say to myself, “If there is anything he it is.” Ever since al-Kalbi would follow the religion of Allah with the love of Ahl al-Bayt until he died.”

 7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ كُنَّا بِالْمَدِينَةِ بَعْدَ وَفَاةِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَا وَصَاحِبُ الطَّاقِ وَالنَّاسُ مُجْتَمِعُونَ عَلَى عَبْدِ الله بْنِ جَعْفَرٍ أَنَّهُ صَاحِبُ الامْرِ بَعْدَ أَبِيهِ فَدَخَلْنَا عَلَيْهِ أَنَا وَصَاحِبُ الطَّاقِ وَالنَّاسُ عِنْدَهُ وَذَلِكَ أَنَّهُمْ رَوَوْا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ إِنَّ الامْرَ فِي الْكَبِيرِ مَا لَمْ تَكُنْ بِهِ عَاهَةٌ فَدَخَلْنَا عَلَيْهِ نَسْأَلُهُ عَمَّا كُنَّا نَسْأَلُ عَنْهُ أَبَاهُ فَسَأَلْنَاهُ عَنِ الزَّكَاةِ فِي كَمْ تَجِبُ فَقَالَ فِي مِائَتَيْنِ خَمْسَةٌ فَقُلْنَا فَفِي مِائَةٍ فَقَالَ دِرْهَمَانِ وَنِصْفٌ فَقُلْنَا وَالله مَا تَقُولُ الْمُرْجِئَةُ هَذَا قَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ وَالله مَا أَدْرِي مَا تَقُولُ الْمُرْجِئَةُ قَالَ فَخَرَجْنَا مِنْ عِنْدِهِ ضُلالاً لا نَدْرِي إِلَى أَيْنَ نَتَوَجَّهُ أَنَا وَأَبُو جَعْفَرٍ الاحْوَلُ فَقَعَدْنَا فِي بَعْضِ أَزِقَّةِ الْمَدِينَةِ بَاكِينَ حَيَارَى لا نَدْرِي إِلَى أَيْنَ نَتَوَجَّهُ وَلا مَنْ نَقْصِدُ وَنَقُولُ إِلَى الْمُرْجِئَةِ إِلَى الْقَدَرِيَّةِ إِلَى الزَّيْدِيَّةِ إِلَى الْمُعْتَزِلَةِ إِلَى الْخَوَارِجِ فَنَحْنُ كَذَلِكَ إِذْ رَأَيْتُ رَجُلاً شَيْخاً لا أَعْرِفُهُ يُومِئُ إِلَيَّ بِيَدِهِ فَخِفْتُ أَنْ يَكُونَ عَيْناً مِنْ عُيُونِ أَبِي جَعْفَرٍ الْمَنْصُورِ وَذَلِكَ أَنَّهُ كَانَ لَهُ بِالْمَدِينَةِ جَوَاسِيسُ يَنْظُرُونَ إِلَى مَنِ اتَّفَقَتْ شِيعَةُ جَعْفَرٍ (عَلَيْهِ السَّلام) عَلَيْهِ فَيَضْرِبُونَ عُنُقَهُ فَخِفْتُ أَنْ يَكُونَ مِنْهُمْ فَقُلْتُ لِلاحْوَلِ تَنَحَّ فَإِنِّي خَائِفٌ عَلَى نَفْسِي وَعَلَيْكَ وَإِنَّمَا يُرِيدُنِي لا يُرِيدُكَ فَتَنَحَّ عَنِّي لا تَهْلِكْ وَتُعِينَ عَلَى نَفْسِكَ فَتَنَحَّى غَيْرَ بَعِيدٍ وَتَبِعْتُ الشَّيْخَ وَذَلِكَ أَنِّي ظَنَنْتُ أَنِّي لا أَقْدِرُ عَلَى التَّخَلُّصِ مِنْهُ فَمَا زِلْتُ أَتْبَعُهُ وَقَدْ عَزَمْتُ عَلَى الْمَوْتِ حَتَّى وَرَدَ بِي عَلَى بَابِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) ثُمَّ خَلانِي وَمَضَى فَإِذَا خَادِمٌ بِالْبَابِ فَقَالَ لِيَ ادْخُلْ رَحِمَكَ الله فَدَخَلْتُ فَإِذَا أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) فَقَالَ لِيَ ابْتِدَاءً مِنْهُ لا إِلَى الْمُرْجِئَةِ وَلا إِلَى الْقَدَرِيَّةِ وَلا إِلَى الزَّيْدِيَّةِ وَلا إِلَى الْمُعْتَزِلَةِ وَلا إِلَى الْخَوَارِجِ إِلَيَّ إِلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ مَضَى أَبُوكَ قَالَ نَعَمْ قُلْتُ مَضَى مَوْتاً قَالَ نَعَمْ قُلْتُ فَمَنْ لَنَا مِنْ بَعْدِهِ فَقَالَ إِنْ شَاءَ الله أَنْ يَهْدِيَكَ هَدَاكَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ عَبْدَ الله يَزْعُمُ أَنَّهُ مِنْ بَعْدِ أَبِيهِ قَالَ يُرِيدُ عَبْدُ الله أَنْ لا يُعْبَدَ الله قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَنْ لَنَا مِنْ بَعْدِهِ قَالَ إِنْ شَاءَ الله أَنْ يَهْدِيَكَ هَدَاكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَنْتَ هُوَ قَالَ لا مَا أَقُولُ ذَلِكَ قَالَ فَقُلْتُ فِي نَفْسِي لَمْ أُصِبْ طَرِيقَ الْمَسْأَلَةِ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَلَيْكَ إِمَامٌ قَالَ لا فَدَاخَلَنِي شَيْ‏ءٌ لا يَعْلَمُ إِلا الله عَزَّ وَجَلَّ إِعْظَاماً لَهُ وَهَيْبَةً أَكْثَرَ مِمَّا كَانَ يَحُلُّ بِي مِنْ أَبِيهِ إِذَا دَخَلْتُ عَلَيْهِ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَسْأَلُكَ عَمَّا كُنْتُ أَسْأَلُ أَبَاكَ فَقَالَ سَلْ تُخْبَرْ وَلا تُذِعْ فَإِنْ أَذَعْتَ فَهُوَ الذَّبْحُ فَسَأَلْتُهُ فَإِذَا هُوَ بَحْرٌ لا يُنْزَفُ قُلْتُ جُعِلْتُ فِدَاكَ شِيعَتُكَ وَشِيعَةُ أَبِيكَ ضُلالٌ فَأُلْقِي إِلَيْهِمْ وَأَدْعُوهُمْ إِلَيْكَ وَقَدْ أَخَذْتَ عَلَيَّ الْكِتْمَانَ قَالَ مَنْ آنَسْتَ مِنْهُ رُشْداً فَأَلْقِ إِلَيْهِ وَخُذْ عَلَيْهِ الْكِتْمَانَ فَإِنْ أَذَاعُوا فَهُوَ الذَّبْحُ وَأَشَارَ بِيَدِهِ إِلَى حَلْقِهِ قَالَ فَخَرَجْتُ مِنْ عِنْدِهِ فَلَقِيتُ أَبَا جَعْفَرٍ الاحْوَلَ فَقَالَ لِي مَا وَرَاءَكَ قُلْتُ الْهُدَى فَحَدَّثْتُهُ بِالْقِصَّةِ قَالَ ثُمَّ لَقِينَا الْفُضَيْلَ وَأَبَا بَصِيرٍ فَدَخَلا عَلَيْهِ وَسَمِعَا كَلامَهُ وَسَاءَلاهُ وَقَطَعَا عَلَيْهِ بِالامَامَةِ ثُمَّ لَقِينَا النَّاسَ أَفْوَاجاً فَكُلُّ مَنْ دَخَلَ عَلَيْهِ قَطَعَ إِلا طَائِفَةَ عَمَّارٍ وَأَصْحَابَهُ وَبَقِيَ عَبْدُ الله لا يَدْخُلُ إِلَيْهِ إِلا قَلِيلٌ مِنَ النَّاسِ فَلَمَّا رَأَى ذَلِكَ قَالَ مَا حَالَ النَّاسَ فَأُخْبِرَ أَنَّ هِشَاماً صَدَّ عَنْكَ النَّاسَ قَالَ هِشَامٌ فَأَقْعَدَ لِي بِالْمَدِينَةِ غَيْرَ وَاحِدٍ لِيَضْرِبُونِي.

 7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Abu Yahya al-Wasiti from Hisham ibn Salim who has said the following: “We were in Medina after Abu ‘Abdallah (a.s.) left this world. People had gathered around ‘Abdallah ibn Ja’far thinking that he was the in charge of this task (Leadership with Divine Authority) after his father. I and Sahib al-Taq went to see him while people were around him because of a hadith that they would narrate from Abu ‘Abdallah (a.s.) that said, “The in charge of the task (Leadership with Divine Authority) will the eldest son if he would not suffer any defects. We went to see and ask him what we used to ask his father. We asked him about Zakat to find out on how much property it becomes due. He said, “It becomes as five on every two hundred.” We asked, “What if it would one hundred?” He said, “It will be two and a half.” We then said, “By Allah, al-Murji‘a sect does not say so.” The narrator has said that he raised his hands to the sky and said, “By Allah, I do not know what the al-Murji‘a group says.” The narrator has said that we then left his with a feeling of loss and did not know where to go. I and Abu Ja’far al-Ahwal were together. We sat down on an street corner of the city of Medina weeping and confused and did not know where and to who should we go saying to each other, “Where would go now. Should we go al-Murji‘, al-Qadria, (belief in predestination), to al-Zaydiyya sect, al-Mu‘tazila or the al-Khawarij sect?” at this time I saw a gentleman who I did not know, gesture towards me with his hand. I became afraid and though he might be a spy of the spies of abu Ja’far al-Mansur. He had his spies in Medina to see who the Shi‘a would follow Abu ‘Abdallah (a.s.) and then they would cut his neck off. I was afraid thinking that he might be one of them. I then said to al-Ahwal, “Get away from here because I am afraid for both of us. He only wants me and not you. Move away from me so as not to get destroyed and become an instrument against yourself. He moved a little away and I followed the gentleman. I did so thinking that will not be able to set myself free from him. I continued following him. I had become certain of dying until we reached the door of Abu al-Hassan (a.s.). He then left me there and went away. At that time the servant came out of the house and said, “Come inside, may Allah grant you blessings.” I went in and found Abu al-Hassan (a.s.) therein. He begun talking to me, “Not to al-Murji‘a, or al-Qadria, or al-Zaydiyya nor to al-Mu‘tazila or al-Khariji group, but come to me, come to me.” I then said, “May Allah take my soul in service for your cause, has your father left this world?” He said, “Yes, he has passed away. I then asked, “ Did he die a natural death?” He said, “Yes, he did so.” I then ask, “Who will be for us after him?” He said, “If Allah would will to guide you he will do so.” I then said, “May Allah take my soul in service for your cause, ‘Abdallah thinks that he is the one after his father.” He said, “‘Abdallah wants that Allah not be worshipped.” I then said, May Allah take my soul in service for your cause, who will be for us after him?” He said, “If Allah would will to guide you he will do so.” I then said, “May Allah take my soul in service for your cause, is that you?” He said, “No, I do not say that to you.” He has said that I then said to myself, “Perhaps I could not ask in the right way.” Then I said, “May Allah take my soul in service for your cause, is there any Imam above you?” He said, “No, there is no Imam above me.” He has said that then something struck my mind in away that no one would know except Allah, the Most Majestic, the Most gracious. It was a feeling of his greatness and awe greater then what I would feel in the presence of his father. Then I said, “May Allah take my soul in service for your cause, may I ask what I used to ask your father?” He said, “Ask, you will have the answers but do not make them public. If you would do so it will be slaughtering.” I asked him and found him to be like an ocean of knowledge there does not dry up. I then said, “May Allah take my soul in service for your cause, your Shi‘a, followers and the followers of your father are in loss and false guidance. Thus, can I meet them and call them to you? I will keep it secret.” He said, “If you will find intelligent people inform them but make him to promise secrecy. If they would make it public it will be slaughter, he pointed with his hand to his throat. He has said that I than left him and met Abu Ja’far al-Ahwal. He asked me, “What is behind you.” I said, “It is guidance.” I then informed him of the whole story. We then met al-Fudayl and Abu Basir. They both went to see him, heard his words, asked him and became certain of his Imamate (Leadership with Divine Authority). Thereafter we met people in groups. Whoever would go and see him he would become certain of his Imamate (Leadership with Divine Authority) except the tribe of ‘Ammar and his companions. ‘Abdallah was left alone and no one would go to see him except a very few people. When he found out about the conditions he said, “What is the matter with the people?” They told him (‘Abdallah) that Hisham has prevented people from visiting you.” Hisham has said that: "He (‘Abdallah) made many people to ambush and beat me up.”

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ فُلانٍ الْوَاقِفِيِّ قَالَ كَانَ لِيَ ابْنُ عَمٍّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَبْدِ الله كَانَ زَاهِداً وَكَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ وَكَانَ يَتَّقِيهِ السُّلْطَانُ لِجِدِّهِ فِي الدِّينِ وَاجْتِهَادِهِ وَرُبَّمَا اسْتَقْبَلَ السُّلْطَانَ بِكَلامٍ صَعْبٍ يَعِظُهُ وَيَأْمُرُهُ بِالْمَعْرُوفِ وَيَنْهَاهُ عَنِ الْمُنْكَرِ وَكَانَ السُّلْطَانُ يَحْتَمِلُهُ لِصَلاحِهِ وَلَمْ تَزَلْ هَذِهِ حَالَتَهُ حَتَّى كَانَ يَوْمٌ مِنَ الايَّامِ إِذْ دَخَلَ عَلَيْهِ أَبُو الْحَسَنِ مُوسَى (عَلَيْهِ السَّلام) وَهُوَ فِي الْمَسْجِدِ فَرَآهُ فَأَوْمَأَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ يَا أَبَا عَلِيٍّ مَا أَحَبَّ إِلَيَّ مَا أَنْتَ فِيهِ وَأَسَرَّنِي إِلا أَنَّهُ لَيْسَتْ لَكَ مَعْرِفَةٌ فَاطْلُبِ الْمَعْرِفَةَ قَالَ جُعِلْتُ فِدَاكَ وَمَا الْمَعْرِفَةُ قَالَ اذْهَبْ فَتَفَقَّهْ وَاطْلُبِ الْحَدِيثَ قَالَ عَمَّنْ قَالَ عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ ثُمَّ اعْرِضْ عَلَيَّ الْحَدِيثَ قَالَ فَذَهَبَ فَكَتَبَ ثُمَّ جَاءَهُ فَقَرَأَهُ عَلَيْهِ فَأَسْقَطَهُ كُلَّهُ ثُمَّ قَالَ لَهُ اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ وَكَانَ الرَّجُلُ مَعْنِيّاً بِدِينِهِ فَلَمْ يَزَلْ يَتَرَصَّدُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) حَتَّى خَرَجَ إِلَى ضَيْعَةٍ لَهُ فَلَقِيَهُ فِي الطَّرِيقِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْتَجُّ عَلَيْكَ بَيْنَ يَدَيِ الله فَدُلَّنِي عَلَى الْمَعْرِفَةِ قَالَ فَأَخْبَرَهُ بِأَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَمَا كَانَ بَعْدَ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَخْبَرَهُ بِأَمْرِ الرَّجُلَيْنِ فَقَبِلَ مِنْهُ ثُمَّ قَالَ لَهُ فَمَنْ كَانَ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ الْحَسَنُ (عَلَيْهِ السَّلام) ثُمَّ الْحُسَيْنُ (عَلَيْهِ السَّلام) حَتَّى انْتَهَى إِلَى نَفْسِهِ ثُمَّ سَكَتَ قَالَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ هُوَ الْيَوْمَ قَالَ إِنْ أَخْبَرْتُكَ تَقْبَلُ قَالَ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَنَا هُوَ قَالَ فَشَيْ‏ءٌ أَسْتَدِلُّ بِهِ قَالَ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَأَشَارَ بِيَدِهِ إِلَى أُمِّ غَيْلانَ فَقُلْ لَهَا يَقُولُ لَكِ مُوسَى بْنُ جَعْفَرٍ أَقْبِلِي قَالَ فَأَتَيْتُهَا فَرَأَيْتُهَا وَالله تَخُدُّ الارْضَ خَدّاً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ ثُمَّ أَشَارَ إِلَيْهَا فَرَجَعَتْ قَالَ فَأَقَرَّ بِهِ ثُمَّ لَزِمَ الصَّمْتَ وَالْعِبَادَةَ فَكَانَ لا يَرَاهُ أَحَدٌ يَتَكَلَّمُ بَعْدَ ذَلِكَ.  مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ مِثْلَهُ.

 8. Ali ibn Ibrahim has narrated from his father from Muhammad from Muhammad ibn so and so al-Waqifi ( a certain sect) who has said the following. “I had a son of uncle. He wascalled al-Hassan ibn ‘Abdallah He was Zahid (restricted himself from worldly pleasures). He was the foremost in worship of his time. He king would also observe cautions due to his assiduousness and seriousness in the matters of religion. He would even demand the king to respect and maintain the lawful and the unlawful rule with strictness. The king would bear with him due to his virtuousness. It continued as such every day until one day abu al-Hassan (a.s.) went to him while he was in the mosque and called him with a hand gesture. When he came near abu al-Hassan (a.s.). The Imam (a.s.) said, “O abu Ali, I like your practice very much and it makes me happy. However, you do not have any understanding. You must seek understanding.” He said, “May Allah take my soul in service for your cause, what is understanding?” he said, “Go and try to understand and learn hadith.” He then asked, “From who must I learn hadith?” The Imam (a.s.) said, ‘Learn from the law specialist of Madina. Then read them before me to check.” The narrator has said that he went, wrote (some hadith), came back and read them before him. The Imam (a.s.) deleted all of them and said to him go and learn how to understand.” The man was very serious in his religion. He kept watching abu al-Hassan (a.s.) until one day he went out to find something that was missing and the man met him on the way. He said, May Allah take my soul in service for your cause, I will debate you before Allah unless you teach me how to have understanding.” The Imam (a.s.) explained to him about Amir al-Mu’minin (a.s.) and had happened after the the Messenger of Allah. He also explained to him about the two men and he agreed. Then he asked, “who was (Leadership with Divine Authority) after Amir al-Mu’minin (a.s.)?” He said, “al-Hassan (a.s.) was the (Leadership with Divine Authority), then al-Husayn (a.s.). He mentioned (the Imams one after the other) up to his own self and remained silent.” The narrator has said that the man then asked, “May Allah take my soul in service for your cause, who is (Leadership with Divine Authority) today?” The Imam (a.s.) said, “were I to tell you would then accept?” he said, “May Allah take my soul in service for your cause, yes, I will accept.” He sad, “I am the one (Leadership with Divine Authority).” He then said, “Is there any evidence I can use as proof?” The Imam (a.s.) said, “Go to that tree. He pointed out with his hand to ’Umm Ghaylan and say to it, “Musa ibn Ja’far says, ‘Come to me.” He has said that I then went to the tree and saw it, by Allah, it cutting the earth a real cut until it stood before him. Then he made a gesture and it returned.” The narrator has said that he acknowledged the his Imamat (Leadership with Divine Authority). He remained silent and devoted himself in worship and no one thereafter saw him speak.” Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Mutammad ibn al-Hassan from Ibrahim ibn Hashim a similar hadith.

 9ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الطَّيِّبِ عَنْ عَبْدِ الْوَهَّابِ بْنِ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ أَبِي الْعَلاءِ قَالَ سَمِعْتُ يَحْيَى بْنَ أَكْثَمَ قَاضِيَ سَامَرَّاءَ بَعْدَ مَا جَهَدْتُ بِهِ وَنَاظَرْتُهُ وَحَاوَرْتُهُ وَوَاصَلْتُهُ وَسَأَلْتُهُ عَنْ عُلُومِ آلِ مُحَمَّدٍ فَقَالَ بَيْنَا أَنَا ذَاتَ يَوْمٍ دَخَلْتُ أَطُوفُ بِقَبْرِ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَرَأَيْتُ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا (عَلَيْهِ السَّلام) يَطُوفُ بِهِ فَنَاظَرْتُهُ فِي مَسَائِلَ عِنْدِي فَأَخْرَجَهَا إِلَيَّ فَقُلْتُ لَهُ وَالله إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ مَسْأَلَةً وَإِنِّي وَالله لاسْتَحْيِي مِنْ ذَلِكَ فَقَالَ لِي أَنَا أُخْبِرُكَ قَبْلَ أَنْ تَسْأَلَنِي تَسْأَلُنِي عَنِ الامَامِ فَقُلْتُ هُوَ وَالله هَذَا فَقَالَ أَنَا هُوَ فَقُلْتُ عَلامَةً فَكَانَ فِي يَدِهِ عَصًا فَنَطَقَتْ وَقَالَتْ إِنَّ مَوْلايَ إِمَامُ هَذَا الزَّمَانِ وَهُوَ الْحُجَّةُ.

 9. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ahmad ibn al-Husayn from Muhammad ibn at-Tayyib from ‘Abd al-Wahhab ibn Mansur from Muhammad ibn ‘Abd al-‘Ala’ who has said the following. “I heard from Yahya ibn Aktham, the judge in the city of Samarra, Iraq his words herein below. It happened only after serious debates, conversations, maintaining good relations and asking him about the knowledge of the members of the family of Muhammad (s.a). He said, “Once when was walking around the grave of the Messenger of Allah I saw Muhammad ibn Ali al-Rida (a.s.) also walk around the grave of the Messenger of Allah. We debated over the issues that I needed to understand. He explained them to me. I then said, “By Allah, I want to ask you a question, but I swear by Allah that I feel shy.” He then said, “I can tell you what you want to ask before you will ask me about it. You want to ask me about Imamat (Leadership with Divine Authority).” I then said, “By Allah, this is it?” He said, “I am he.” I then asked, “Is there any evidence and proof to support it?” He had a staff in his hand and it spoke, “My master certainly is the Imam of this time and he is the Hujja (Leader with Divine Authority)>“

 10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى الرِّضَا (عَلَيْهِ السَّلام) وَأَنَا يَوْمَئِذٍ وَاقِفٌ وَقَدْ كَانَ أَبِي سَأَلَ أَبَاهُ عَنْ سَبْعِ مَسَائِلَ فَأَجَابَهُ فِي سِتٍّ وَأَمْسَكَ عَنِ السَّابِعَةِ فَقُلْتُ وَالله لاسْأَلَنَّهُ عَمَّا سَأَلَ أَبِي أَبَاهُ فَإِنْ أَجَابَ بِمِثْلِ جَوَابِ أَبِيهِ كَانَتْ دَلالَةً فَسَأَلْتُهُ فَأَجَابَ بِمِثْلِ جَوَابِ أَبِيهِ أَبِي فِي الْمَسَائِلِ السِّتِّ فَلَمْ يَزِدْ فِي الْجَوَابِ وَاواً وَلا يَاءً وَأَمْسَكَ عَنِ السَّابِعَةِ وَقَدْ كَانَ أَبِي قَالَ لابِيهِ إِنِّي أَحْتَجُّ عَلَيْكَ عِنْدَ الله يَوْمَ الْقِيَامَةِ أَنَّكَ زَعَمْتَ أَنَّ عَبْدَ الله لَمْ يَكُنْ إِمَاماً فَوَضَعَ يَدَهُ عَلَى عُنُقِهِ ثُمَّ قَالَ لَهُ نَعَمْ احْتَجَّ عَلَيَّ بِذَلِكَ عِنْدَ الله عَزَّ وَجَلَّ فَمَا كَانَ فِيهِ مِنْ إِثْمٍ فَهُوَ فِي رَقَبَتِي فَلَمَّا وَدَّعْتُهُ قَالَ إِنَّهُ لَيْسَ أَحَدٌ مِنْ شِيعَتِنَا يُبْتَلَى بِبَلِيَّةٍ أَوْ يَشْتَكِي فَيَصْبِرُ عَلَى ذَلِكَ إِلا كَتَبَ الله لَهُ أَجْرَ أَلْفِ شَهِيدٍ فَقُلْتُ فِي نَفْسِي وَالله مَا كَانَ لِهَذَا ذِكْرٌ فَلَمَّا مَضَيْتُ وَكُنْتُ فِي بَعْضِ الطَّرِيقِ خَرَجَ بِي عِرْقُ الْمَدِينِيِّ فَلَقِيتُ مِنْهُ شِدَّةً فَلَمَّا كَانَ مِنْ قَابِلٍ حَجَجْتُ فَدَخَلْتُ عَلَيْهِ وَقَدْ بَقِيَ مِنْ وَجَعِي بَقِيَّةٌ فَشَكَوْتُ إِلَيْهِ وَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ عَوِّذْ رِجْلِي وَبَسَطْتُهَا بَيْنَ يَدَيْهِ فَقَالَ لِي لَيْسَ عَلَى رِجْلِكَ هَذِهِ بَأْسٌ وَلَكِنْ أَرِنِي رِجْلَكَ الصَّحِيحَةَ فَبَسَطْتُهَا بَيْنَ يَدَيْهِ فَعَوَّذَهَا فَلَمَّا خَرَجْتُ لَمْ أَلْبَثْ إِلا يَسِيراً حَتَّى خَرَجَ بِيَ الْعِرْقُ وَكَانَ وَجَعُهُ يَسِيراً.

 10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, or a person other than him from Ali ibn al-Hakam from al-Husayn ibn ‘Umar ibn Yazid who has said the following. “Once I went to see Ali al-Rida (a.s.). At that time I was a memebr of Waqifi sect. My father had asked his (al-Rida’s) father seven questions. He had replied to six of them and had refrained from answering the seventh. I said to my self, “By Allah, I will ask him what my father had asked his father if his answers will like those of his father it will serve as a good proof. I asked him those questions and hiis answers were just like the answers of his father to my father in the six questions. He did answer any more questions beyond six even not a letter ‘waw’ or letter ‘ya’’ and refrained from answering the seventh question. My father had said to his father, “I will debate you before Allah on the Day of Judgment for your belief that ‘Abdallah is not an Imam. He then had placed his hand over my father’s neck and said, ““Yes, you may debate me about it before Allah, the Most Majestic, the Most gracious. If there will any sins in it will be on my neck.” When I said farewell to him he said, “Whoever of our Shi‘a would suffer from any kind of afflictions or complains and he bears it patiently, Allah, the Most Majestic, the Most gracious, will record for an entitlement to a reward equal to the rewards of a thousand martyrs.” I then said to my self, “By Allah, there was no mention of this (in our conversations).” I then left and on the way a vein in my began to feel very soar and the pain intensified. Next year when I went for Hajj I went to see the him. My leg was still slightly painful. I complained before him of the pain and requested him to say a prayer on it and I stretched it before him.” He said, “There is nothing wrong with this leg but show me your leg that is not ill. I then stretched it before him and he said a prayer. When I left little later on my leg began to feel the pain in a vein but it was very little.”

 11ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ قِيَامَا الْوَاسِطِيِّ وَكَانَ مِنَ الْوَاقِفَةِ قَالَ دَخَلْتُ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا (عَلَيْهِ السَّلام) فَقُلْتُ لَهُ يَكُونُ إِمَامَانِ قَالَ لا إِلا وَأَحَدُهُمَا صَامِتٌ فَقُلْتُ لَهُ هُوَ ذَا أَنْتَ لَيْسَ لَكَ صَامِتٌ وَلَمْ يَكُنْ وُلِدَ لَهُ أَبُو جَعْفَرٍ بَعْدُ فَقَالَ لِي وَالله لَيَجْعَلَنَّ الله مِنِّي مَا يُثْبِتُ بِهِ الْحَقَّ وَأَهْلَهُ وَيَمْحَقُ بِهِ الْبَاطِلَ وَأَهْلَهُ فَوُلِدَ لَهُ بَعْدَ سَنَةٍ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقِيلَ لابْنِ قِيَامَا أَ لا تُقْنِعُكَ هَذِهِ الايَةُ فَقَالَ أَمَا وَالله إِنَّهَا لآَيَةٌ عَظِيمَةٌ وَلَكِنْ كَيْفَ أَصْنَعُ بِمَا قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فِي ابْنِهِ.

 11. Ahmad ibn Mihran has narrated from Muhammad ibn Ali from ibn Qiyama al-Wasiti who was a member of the waqifa, sect has said the following. “Once I went to see Ali ibn Musa al-Rida (a.s.) and I said to him, “Can there be two Imams (at the same time)?” He said, “No, except if one of them would be silent.” I then said, “What about your self? There is no silent Imam with you.” His son, abu Ja’far (a.s.) was not yet born. He said, “By Allah, Allah will create from me someone to establish the truth and the people of truth and banish falsehood and the people of falsehood.” After a year therefrom abu Ja’far (a.s.) was born. It was said to ibn Qiyama, “Does this sign not convince you?” He then said, “By Allah, the sign is great but what would I say about the words of abu ‘Abdallah (a.s.) about his son.”

 12ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ أَتَيْتُ خُرَاسَانَ وَأَنَا وَاقِفٌ فَحَمَلْتُ مَعِي مَتَاعاً وَكَانَ مَعِي ثَوْبٌ وَشِيٌّ فِي بَعْضِ الرِّزَمِ وَلَمْ أَشْعُرْ بِهِ وَلَمْ أَعْرِفْ مَكَانَهُ فَلَمَّا قَدِمْتُ مَرْوَ وَنَزَلْتُ فِي بَعْضِ مَنَازِلِهَا لَمْ أَشْعُرْ إِلا وَرَجُلٌ مَدَنِيٌّ مِنْ بَعْضِ مُوَلَّدِيهَا فَقَالَ لِي إِنَّ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ لَكَ ابْعَثْ إِلَيَّ الثَّوْبَ الْوَشِيَّ الَّذِي عِنْدَكَ قَالَ فَقُلْتُ وَمَنْ أَخْبَرَ أَبَا الْحَسَنِ بِقُدُومِي وَأَنَا قَدِمْتُ آنِفاً وَمَا عِنْدِي ثَوْبٌ وَشِيٌّ فَرَجَعَ إِلَيْهِ وَعَادَ إِلَيَّ فَقَالَ يَقُولُ لَكَ بَلَى هُوَ فِي مَوْضِعِ كَذَا وَكَذَا وَرِزْمَتُهُ كَذَا وَكَذَا فَطَلَبْتُهُ حَيْثُ قَالَ فَوَجَدْتُهُ فِي أَسْفَلِ الرِّزْمَةِ فَبَعَثْتُ بِهِ إِلَيْهِ.

 12. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from (al-Hassan ibn Ali) al-Washsha’ who has said the following. “I came to Khurasan when I was a member of the Waqifa sect. I had certain goods with me. In these goods there was a printed piece of fabric in one of the bundles. It was misplaced and did not know where it was. When I arrived in Marv and found a lodging a man who was born in the city of Madina came by and said to me, “Abu al-Hassan al-Rida (a.s.) said to you, “send to me the piece of printed fabric that is with you.” He has said that I then said, “Who has told abu al-Hassan (a.s.) about my arrival here? I have just arrived. There is no printed fabric with me.” He went back to the Imam (a.s.) and returned to me saying, “The Imam (a.s.) says, “It is in such and such place and in such and such bundle.” I then looked for it as he had said and found it at the bottom of the bundle and then I sent it to him.”

 13ـ ابْنُ فَضَّالٍ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ قَالَ كُنْتُ وَاقِفاً وَحَجَجْتُ عَلَى تِلْكَ الْحَالِ فَلَمَّا صِرْتُ بِمَكَّةَ خَلَجَ فِي صَدْرِي شَيْ‏ءٌ فَتَعَلَّقْتُ بِالْمُلْتَزَمِ ثُمَّ قُلْتُ اللهمَّ قَدْ عَلِمْتَ طَلِبَتِي وَإِرَادَتِي فَأَرْشِدْنِي إِلَى خَيْرِ الادْيَانِ فَوَقَعَ فِي نَفْسِي أَنْ آتِيَ الرِّضَا (عَلَيْهِ السَّلام) فَأَتَيْتُ الْمَدِينَةَ فَوَقَفْتُ بِبَابِهِ وَقُلْتُ لِلْغُلامِ قُلْ لِمَوْلاكَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ بِالْبَابِ قَالَ فَسَمِعْتُ نِدَاءَهُ وَهُوَ يَقُولُ ادْخُلْ يَا عَبْدَ الله بْنَ الْمُغِيرَةِ ادْخُلْ يَا عَبْدَ الله بْنَ الْمُغِيرَةِ فَدَخَلْتُ فَلَمَّا نَظَرَ إِلَيَّ قَالَ لِي قَدْ أَجَابَ الله دُعَاءَكَ وَهَدَاكَ لِدِينِهِ فَقُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ الله وَأَمِينُهُ عَلَى خَلْقِهِ.

 13. Ibn Faddall has narrated from ‘Abdallah ibn al-Mughira who has said the following. “I was a member of Waqifa sect and I wen to Hajj with the same belief. When I arrived in Makka an idea began to prick my chest. I got hold of al-Multazam (the wall next to the door of Ka‘ba) and said, “O Lord, You know what I ask for and my intention. Guide me to the best of the religions. It then occurred to me to see al-Rida (a.s.). I went to the city of Madina and stood in front of his door and said to his slave, ‘Tell your master that a man from Iraq is at the door.’” He has said that I heard his voice saying, “O ‘Abdallah ibn Mughira, come in.” I then went inside and when he looked at me he said, “Allah has answered your prayer and has guided you to His religion.” I then said, “I testify that you possess Divine Authority and you are the trustee of Allah over His creatures.” :

 14ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الله قَالَ كَانَ عَبْدُ الله بْنُ هُلَيْلٍ يَقُولُ بِعَبْدِ الله فَصَارَ إِلَى الْعَسْكَرِ فَرَجَعَ عَنْ ذَلِكَ فَسَأَلْتُهُ عَنْ سَبَبِ رُجُوعِهِ فَقَالَ إِنِّي عَرَضْتُ لابِي الْحَسَنِ (عَلَيْهِ السَّلام) أَنْ أَسْأَلَهُ عَنْ ذَلِكَ فَوَافَقَنِي فِي طَرِيقٍ ضَيِّقٍ فَمَالَ نَحْوِي حَتَّى إِذَا حَاذَانِي أَقْبَلَ نَحْوِي بِشَيْ‏ءٍ مِنْ فِيهِ فَوَقَعَ عَلَى صَدْرِي فَأَخَذْتُهُ فَإِذَا هُوَ رَقٌّ فِيهِ مَكْتُوبٌ مَا كَانَ هُنَالِكَ وَلا كَذَلِكَ.

 14. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ahmad ibn Muhammad ibn ‘Abdallah who has said the following. “‘Abdallah ibn Hulayl believe in ‘Abdallah (ibn Ja’far (a.s.) ) to be the Imam). He went to the army head quarters in Samarra, Iraq and thereafter he changed his belief. I asked him about the reason for such change. He said, “I thought (while in Samarra) I should discuss it with abu al-Hassan (a.s.) and ask him about it. Accidentally I came across him when passing through a narrow alley. He came closer and when parallel to me, he spitted out on me something from his mouth and it was placed on my chest. I then picked it up. It was a leaf with a writing on it that said, “He was not there (position of Leadership with Divine Authority) and he was not qualified for it (Leadership with Divine Authority).”

 15ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا ذَكَرَ اسْمَهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ قَالَ أَخْبَرَنَا مُوسَى بْنُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ عُبَيْدِ الله بْنِ الْعَبَّاسِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ زَيْدِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ آبَائِهِ (عَلَيْهم السَّلام) قَالُوا جَاءَتْ أُمُّ أَسْلَمَ يَوْماً إِلَى النَّبِيِّ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَهُوَ فِي مَنْزِلِ أُمِّ سَلَمَةَ فَسَأَلَتْهَا عَنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَتْ خَرَجَ فِي بَعْضِ الْحَوَائِجِ وَالسَّاعَةَ يَجِي‏ءُ فَانْتَظَرَتْهُ عِنْدَ أُمِّ سَلَمَةَ حَتَّى جَاءَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَتْ أُمُّ أَسْلَمَ بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ الله إِنِّي قَدْ قَرَأْتُ الْكُتُبَ وَعَلِمْتُ كُلَّ نَبِيٍّ وَوَصِيٍّ فَمُوسَى كَانَ لَهُ وَصِيٌّ فِي حَيَاتِهِ وَوَصِيٌّ بَعْدَ مَوْتِهِ وَكَذَلِكَ عِيسَى فَمَنْ وَصِيُّكَ يَا رَسُولَ الله فَقَالَ لَهَا يَا أُمَّ أَسْلَمَ وَصِيِّي فِي حَيَاتِي وَبَعْدَ مَمَاتِي وَاحِدٌ ثُمَّ قَالَ لَهَا يَا أُمَّ أَسْلَمَ مَنْ فَعَلَ فِعْلِي هَذَا فَهُوَ وَصِيِّي ثُمَّ ضَرَبَ بِيَدِهِ إِلَى حَصَاةٍ مِنَ الارْضِ فَفَرَكَهَا بِإِصْبَعِهِ فَجَعَلَهَا شِبْهَ الدَّقِيقِ ثُمَّ عَجَنَهَا ثُمَّ طَبَعَهَا بِخَاتَمِهِ ثُمَّ قَالَ مَنْ فَعَلَ فِعْلِي هَذَا فَهُوَ وَصِيِّي فِي حَيَاتِي وَبَعْدَ مَمَاتِي فَخَرَجْتُ مِنْ عِنْدِهِ فَأَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقُلْتُ بِأَبِي أَنْتَ وَأُمِّي أَنْتَ وَصِيُّ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ نَعَمْ يَا أُمَّ أَسْلَمَ ثُمَّ ضَرَبَ بِيَدِهِ إِلَى حَصَاةٍ فَفَرَكَهَا فَجَعَلَهَا كَهَيْئَةِ الدَّقِيقِ ثُمَّ عَجَنَهَا وَخَتَمَهَا بِخَاتَمِهِ ثُمَّ قَالَ يَا أُمَّ أَسْلَمَ مَنْ فَعَلَ فِعْلِي هَذَا فَهُوَ وَصِيِّي فَأَتَيْتُ الْحَسَنَ (عَلَيْهِ السَّلام) وَهُوَ غُلامٌ فَقُلْتُ لَهُ يَا سَيِّدِي أَنْتَ وَصِيُّ أَبِيكَ فَقَالَ نَعَمْ يَا أُمَّ أَسْلَمَ وَضَرَبَ بِيَدِهِ وَأَخَذَ حَصَاةً فَفَعَلَ بِهَا كَفِعْلِهِمَا فَخَرَجْتُ مِنْ عِنْدِهِ فَأَتَيْتُ الْحُسَيْنَ (عَلَيْهِ السَّلام) وَإِنِّي لَمُسْتَصْغِرَةٌ لِسِنِّهِ فَقُلْتُ لَهُ بِأَبِي أَنْتَ وَأُمِّي أَنْتَ وَصِيُّ أَخِيكَ فَقَالَ نَعَمْ يَا أُمَّ أَسْلَمَ ائْتِينِي بِحَصَاةٍ ثُمَّ فَعَلَ كَفِعْلِهِمْ فَعَمَرَتْ أُمُّ أَسْلَمَ حَتَّى لَحِقَتْ بِعَلِيِّ بْنِ الْحُسَيْنِ بَعْدَ قَتْلِ الْحُسَيْنِ (عَلَيْهِ السَّلام) فِي مُنْصَرَفِهِ فَسَأَلَتْهُ أَنْتَ وَصِيُّ أَبِيكَ فَقَالَ نَعَمْ ثُمَّ فَعَلَ كَفِعْلِهِمْ صَلَوَاتُ الله عَلَيْهِمْ أَجْمَعِينَ.

 15. Ali ibn Muhammad has narrated from one of our people whose name he mentioned. He said that Muhammad ibn Ibrahim narrated to us, that Musa ibn Muhammad ibn ’Isma‘il ibn ‘Ubaydallah ibn ‘Abbass ibn Ali ibn abu Talib narrated to us from Ja’far ibn Zayd ibn Musa from his father, from his forefathers the following. “One day ’Umm Aslam came to the Holy Prophet (s.a) when he was in the house of ’Umm salama. She asked about the Messenger of Allah. ’Umm Salama relied that he had just went out for some thing and that he would return soon. She then waited with ’Umm Salama until he (the Messenger of Allah) came. ’Umm Aslam then said, “May Allah take my soul and the souls of my parents in service for your cause, Messenger of Allah, I have read the books and have learned about all the prophets and the executors of the their will. Moses had an executor for his will even in his life time and an executor of the will after he died. So also was Jesus. Who then is the executor of your will, O the Messenger of Allah?” He then said to her, “O ’Umm Aslam, the executor of my will in my lifetime and after I will is the same person.” Then he said to her, “O ’Umm Aslam, “Whoever would be able to do what I intend to do just now he is and will be the executor of my will.” He then picked up a pebble from the floor and crushed it with his fingers into something like flour. He then turned it into a piece of clay and then printed his seal on it and said, “Whoever would be able to do what I just did he will be theexecutor of my will in my lifetime and after I will die.” She then left him. She has said that she went to Amir al-Mu’minin Ali (a.s.) and said, “May Allah take my soul and the souls of my parents in service for your cause, are you the executor orf the will of the Messenger of Allah?” He said, “Yes, I am, O ’Umm Aslam.” He then picked up a pebble, crushed it into powder like flour, turned it into clay and printed his seal on it. He then said, “O ’Umm Aslam, whoever would be able to do what I just did he will be the executor of my will.” I them went to al-Hassan (a.s.) while he was a young boy. I asked him, “My master, are you the executor of the will of yourfather?” He said, “Yes, I am, O ’Umm Aslam.” He picked up a pebble and did exactly what his father had done. I left him and went ot al-Husayn (a.s.) and considered him very little because of his young age. I asked him, “Are you the executor of the will of your brother?” He saaid, “Yes, I am. O ’Umm Aslam bring me a pebble.” He then did exactly what they had done. She has said that she lived until she met Ali ibn al-Husayn (a.s.) after the martyrdom of his father, on his return from Iraq. I asked him, “Are you the executor of the will of your father?” He said, “Yes, I am. He then also did exactly what they (a.s.) had done.”

 16ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ الْجَارُودِ عَنْ مُوسَى بْنِ بَكْرِ بْنِ دَابٍ عَمَّنْ حَدَّثَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) أَنَّ زَيْدَ بْنَ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) دَخَلَ عَلَى أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ وَمَعَهُ كُتُبٌ مِنْ أَهْلِ الْكُوفَةِ يَدْعُونَهُ فِيهَا إِلَى أَنْفُسِهِمْ وَيُخْبِرُونَهُ بِاجْتِمَاعِهِمْ وَيَأْمُرُونَهُ بِالْخُرُوجِ فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَذِهِ الْكُتُبُ ابْتِدَاءٌ مِنْهُمْ أَوْ جَوَابُ مَا كَتَبْتَ بِهِ إِلَيْهِمْ وَدَعَوْتَهُمْ إِلَيْهِ فَقَالَ بَلِ ابْتِدَاءٌ مِنَ الْقَوْمِ لِمَعْرِفَتِهِمْ بِحَقِّنَا وَبِقَرَابَتِنَا مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَلِمَا يَجِدُونَ فِي كِتَابِ الله عَزَّ وَجَلَّ مِنْ وُجُوبِ مَوَدَّتِنَا وَفَرْضِ طَاعَتِنَا وَلِمَا نَحْنُ فِيهِ مِنَ الضِّيقِ وَالضَّنْكِ وَالْبَلاءِ فَقَالَ لَهُ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ الطَّاعَةَ مَفْرُوضَةٌ مِنَ الله عَزَّ وَجَلَّ وَسُنَّةٌ أَمْضَاهَا فِي الاوَّلِينَ وَكَذَلِكَ يُجْرِيهَا فِي الاخِرِينَ وَالطَّاعَةُ لِوَاحِدٍ مِنَّا وَالْمَوَدَّةُ لِلْجَمِيعِ وَأَمْرُ الله يَجْرِي لاوْلِيَائِهِ بِحُكْمٍ مَوْصُولٍ وَقَضَاءٍ مَفْصُولٍ وَحَتْمٍ مَقْضِيٍّ وَقَدَرٍ مَقْدُورٍ وَأَجَلٍ مُسَمًّى لِوَقْتٍ مَعْلُومٍ فَلا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ الله شَيْئاً فَلا تَعْجَلْ فَإِنَّ الله لا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ وَلا تَسْبِقَنَّ الله فَتُعْجِزَكَ الْبَلِيَّةُ فَتَصْرَعَكَ قَالَ فَغَضِبَ زَيْدٌ عِنْدَ ذَلِكَ ثُمَّ قَالَ لَيْسَ الامَامُ مِنَّا مَنْ جَلَسَ فِي بَيْتِهِ وَأَرْخَى سِتْرَهُ وَثَبَّطَ عَنِ الْجِهَادِ وَلَكِنَّ الامَامَ مِنَّا مَنْ مَنَعَ حَوْزَتَهُ وَجَاهَدَ فِي سَبِيلِ الله حَقَّ جِهَادِهِ وَدَفَعَ عَنْ رَعِيَّتِهِ وَذَبَّ عَنْ حَرِيمِهِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) هَلْ تَعْرِفُ يَا أَخِي مِنْ نَفْسِكَ شَيْئاً مِمَّا نَسَبْتَهَا إِلَيْهِ فَتَجِي‏ءَ عَلَيْهِ بِشَاهِدٍ مِنْ كِتَابِ الله أَوْ حُجَّةٍ مِنْ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ تَضْرِبَ بِهِ مَثَلاً فَإِنَّ الله عَزَّ وَجَلَّ أَحَلَّ حَلالاً وَحَرَّمَ حَرَاماً وَفَرَضَ فَرَائِضَ وَضَرَبَ أَمْثَالاً وَسَنَّ سُنَناً وَلَمْ يَجْعَلِ الامَامَ الْقَائِمَ بِأَمْرِهِ شُبْهَةً فِيمَا فَرَضَ لَهُ مِنَ الطَّاعَةِ أَنْ يَسْبِقَهُ بِأَمْرٍ قَبْلَ مَحَلِّهِ أَوْ يُجَاهِدَ فِيهِ قَبْلَ حُلُولِهِ وَقَدْ قَالَ الله عَزَّ وَجَلَّ فِي الصَّيْدِ لا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ أَ فَقَتْلُ الصَّيْدِ أَعْظَمُ أَمْ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ الله وَجَعَلَ لِكُلِّ شَيْ‏ءٍ مَحَلاً وَقَالَ الله عَزَّ وَجَلَّ وَإِذا حَلَلْتُمْ فَاصْطادُوا وَقَالَ عَزَّ وَجَلَّ لا تُحِلُّوا شَعائِرَ الله وَلا الشَّهْرَ الْحَرامَ فَجَعَلَ الشُّهُورَ عِدَّةً مَعْلُومَةً فَجَعَلَ مِنْهَا أَرْبَعَةً حُرُماً وَقَالَ فَسِيحُوا فِي الارْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي الله ثُمَّ قَالَ تَبَارَكَ وَتَعَالَى فَإِذَا انْسَلَخَ الاشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ فَجَعَلَ لِذَلِكَ مَحَلاً وَقَالَ وَلا تَعْزِمُوا عُقْدَةَ النِّكاحِ حَتَّى يَبْلُغَ الْكِتابُ أَجَلَهُ فَجَعَلَ لِكُلِّ شَيْ‏ءٍ أَجَلاً وَلِكُلِّ أَجَلٍ كِتَاباً فَإِنْ كُنْتَ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَيَقِينٍ مِنْ أَمْرِكَ وَتِبْيَانٍ مِنْ شَأْنِكَ فَشَأْنَكَ وَإِلا فَلا تَرُومَنَّ أَمْراً أَنْتَ مِنْهُ فِي شَكٍّ وَشُبْهَةٍ وَلا تَتَعَاطَ زَوَالَ مُلْكٍ لَمْ تَنْقَضِ أُكُلُهُ وَلَمْ يَنْقَطِعْ مَدَاهُ وَلَمْ يَبْلُغِ الْكِتَابُ أَجَلَهُ فَلَوْ قَدْ بَلَغَ مَدَاهُ وَانْقَطَعَ أُكُلُهُ وَبَلَغَ الْكِتَابُ أَجَلَهُ لانْقَطَعَ الْفَصْلُ وَتَتَابَعَ النِّظَامُ وَلاعْقَبَ الله فِي التَّابِعِ وَالْمَتْبُوعِ الذُّلَّ وَالصَّغَارَ أَعُوذُ بِالله مِنْ إِمَامٍ ضَلَّ عَنْ وَقْتِهِ فَكَانَ التَّابِعُ فِيهِ أَعْلَمَ مِنَ الْمَتْبُوعِ أَ تُرِيدُ يَا أَخِي أَنْ تُحْيِيَ مِلَّةَ قَوْمٍ قَدْ كَفَرُوا بِ‏آيَاتِ الله وَعَصَوْا رَسُولَهُ وَاتَّبَعُوا أَهْوَاءَهُمْ بِغَيْرِ هُدًى مِنَ الله وَادَّعَوُا الْخِلافَةَ بِلا بُرْهَانٍ مِنَ الله وَلا عَهْدٍ مِنْ رَسُولِهِ أُعِيذُكَ بِالله يَا أَخِي أَنْ تَكُونَ غَداً الْمَصْلُوبَ بِالْكُنَاسَةِ ثُمَّ ارْفَضَّتْ عَيْنَاهُ وَسَالَتْ دُمُوعُهُ ثُمَّ قَالَ الله بَيْنَنَا وَبَيْنَ مَنْ هَتَكَ سِتْرَنَا وَجَحَدَنَا حَقَّنَا وَأَفْشَى سِرَّنَا وَنَسَبَنَا إِلَى غَيْرِ جَدِّنَا وَقَالَ فِينَا مَا لَمْ نَقُلْهُ فِي أَنْفُسِنَا.

 16. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Husayn ibn al-Jarud from Musa ibn Bakr ibn Dab from the one who narrated to him from abu Ja’far (a.s.) who has said the following. “Once Zayd ibn Ali ibn al-Husayn went to see abu Ja’far, Muhammad ibn Ali. He carried with him letters from the people of Kufa who invited him to their (city) and informed him of their coming together and asking him to rise. Abu Ja’far (a.s.) then asked him, “Are these letters their initiative or as response to what you had written to them and ask them to do?” He said that it was their initiative because they acknowledge our rights and because of our being from the family of the Messenger of Allah. It is also because of what they read in the book of Allah, the Most Majestic, the Most gracious, about the obligation to love us and must obey us. Also it is because of the suffering, impediments and afflictions that we had been through.” Abu Ja’far (a.s.) said to him, “ Obedience is an obligation from Allah, the Most Majestic, the Most gracious. It is a tradition Sunna that He had established in the people of the past and in the same way it will continue in the later generations of the people. Obedience is only for one of us and to love is for all of us. The command of Allah applies to His friends because of the rules already made available and because of the decision already made distinct, because of the finalized decision and of the measurement that has already taken place and because of the appointed time on a certain date. Do not be hasty because Allah does not become hasty because hastiness in the people. Do not try to surpass Allah because in your doing so misfortune will defeat and destroy you.” The narrator has said that Zayd became angry and said, “The Imam from us is not the one who would sit in his home, draw the curtain around him and lag from struggle (jihad). The Imam from us is the one who safeguards his dominion, fights for the cause of Allah a real fight, defends those who hold high regards for him and his rights.” Abu Ja’far (a.s.) then said, “O brother, do you really find any of the things that you mentioned about your self? If so, then can you show a supporting proof from the book of Allah or and evidence from the Sunna of the Messenger of Allah or give a similar example? Allah, the Most Majestic, the Most gracious, made things lawful and unlawful. He has sanctioned the obligations, provided examples and has set up traditions Sunan. He has not made the Imam who would rise with Divine authority on His command engulfed in doubts in the matters of the obligation to obedience to him. He has not made him as such that he would act up on an issue before its proper place, struggle for something before it is there yet. Allah, the Most Majestic, the Most gracious, has said, “ Believers, do not hunt when you are in the holy precinct. .” (5:95) Is hunting an animal that has been made prohibited during Hajj more serious or the killing of a person that Allah has prohibited? Allah, the Most Majestic, the Most gracious, has assigned a place for everything. “Once the restrictions of iz r2 m are over, you may hunt. .” (5:2). Allah, the Most Majestic, the Most gracious, has said, “Believers, do not disrespect the reminders of God, the sacred months,. .” (5:2) He has made the number of months wellknown of which four are sacred ones. He has said, “. . during the four sacred months, they (pagans) may travel peacefully through the land. Know (pagans) that you cannot make God helpless. ..” (9:2) Then Allah, the Most Majestic, the Most gracious, has said, “When the sacred months are over, slay the pagans wherever you find them.. .” (9:5) He has assigned a place for it. He has also said, “Do not decide for a marriage before the appointed time is over.. .” (2:235) He has assigned a time for everything and for evry period of time there is a (Kitab) a rule. If you may have the necessary evidence from you Lord, certainty from your self in your affairs and you know well about it then you may act accordingly. Otherwise, do not aim at an issue in which you have doubts and uncertainty. Do not act to end a kingdom the sustanance of which is not yet exhausted, its time has not ended and its (Kitab) rule has not reached its time. When its timme comes, its sustanance deminish and its rule reaches its time the gap will be removed and the system will follow and Allah will make the followers (of falsehood) and those followed to suffer humiliation. O brother, do you want to revive the wasy of a people who has rejected the signs of Allah, disobeyed His Messenger, followed their desires, (those have followed their dessires) without guidance from Allah, claimed the Khilafa (Leadership with Divine Authority) without authority and evidence from Allah, or a covenant from the Messenger of Allah ? I ask Allah to grant you refuge, from being crucified tomorroow in al-Kunasa. Then his eyes became flooded with tears that flowed down and then said, “Allah is between us and the people who disregarded our honor, ignored our rights, made our secrets public and have ascribed us someone other than our grandfather. Those who have said about us we oursellves do not say.”.

 18ـ وَبِهَذَا الاسْنَادِ عَنْ عَبْدِ الله بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ حَدَّثَنَا عَبْدُ الله بْنُ الْمُفَضَّلِ مَوْلَى عَبْدِ الله بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ قَالَ لَمَّا خَرَجَ الْحُسَيْنُ بْنُ عَلِيٍّ الْمَقْتُولُ بِفَخٍّ وَاحْتَوَى عَلَى الْمَدِينَةِ دَعَا مُوسَى بْنَ جَعْفَرٍ إِلَى الْبَيْعَةِ فَأَتَاهُ فَقَالَ لَهُ يَا ابْنَ عَمِّ لا تُكَلِّفْنِي مَا كَلَّفَ ابْنُ عَمِّكَ عَمَّكَ أَبَا عَبْدِ الله فَيَخْرُجَ مِنِّي مَا لا أُرِيدُ كَمَا خَرَجَ مِنْ أَبِي عَبْدِ الله مَا لَمْ يَكُنْ يُرِيدُ فَقَالَ لَهُ الْحُسَيْنُ إِنَّمَا عَرَضْتُ عَلَيْكَ أَمْراً فَإِنْ أَرَدْتَهُ دَخَلْتَ فِيهِ وَإِنْ كَرِهْتَهُ لَمْ أَحْمِلْكَ عَلَيْهِ وَالله الْمُسْتَعَانُ ثُمَّ وَدَّعَهُ فَقَالَ لَهُ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ حِينَ وَدَّعَهُ يَا ابْنَ عَمِّ إِنَّكَ مَقْتُولٌ فَأَجِدَّ الضِّرَابَ فَإِنَّ الْقَوْمَ فُسَّاقٌ يُظْهِرُونَ إِيمَاناً وَيَسْتُرُونَ شِرْكاً وَإِنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ أَحْتَسِبُكُمْ عِنْدَ الله مِنْ عُصْبَةٍ ثُمَّ خَرَجَ الْحُسَيْنُ وَكَانَ مِنْ أَمْرِهِ مَا كَانَ قُتِلُوا كُلُّهُمْ كَمَا قَالَ (عَلَيْهِ السَّلام )

 18. Through the same chain of narrators it is narrated from ‘Abdallah ibn Ja’far ibn Ibrahim al-Ja’fari has said that ‘Abdallah ibn al-Mufaddal the slave of ‘Abdallah ibn Ja’far ibn abu Talib narrated the following. “When al-Husayn ibn Ali who was killed in al-Fakhkh, began his uprising he controlled the city of Madina and called Musa ibn Ja’far (a.s.) to pledge allegiance for him. When he was brought before him (al-Husayn he Musa ibn Ja’far (a.s.) ) said, “Son of my uncle, “Do not impose on what the son of your uncle imposed on your uncle abu ‘Abdallah (Ja’far ibn Muhammad (a.s.) ) and then you will experience from me what I do not want as it happened with abu ‘Abdallah (a.s.).” al-Husayn said to him, “I just proposed the matter to you if you like you may take part in it, if you would dislike it I will not impose on you, Allah is the supporter. He then said farewell to him. Abu al-Hassan, Musa ibn Ja’far (a.s.) said to him when saying farewell, “Son of my uncle, you will be killed, fight good. The people are transgressors. They call themselves believers but they hide in them atheism. We are for Allah and to Him we return. I leave request justice for you as my people from Allah.” Al-Husayn then went to fight. His case took shape the way it did. All of them were killed as the Imam (a.s.) had informed.”

19ـ وَبِهَذَا الاسْنَادِ عَنْ عَبْدِ الله بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ قَالَ كَتَبَ يَحْيَى بْنُ عَبْدِ الله بْنِ الْحَسَنِ إِلَى مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) أَمَّا بَعْدُ فَإِنِّي أُوصِي نَفْسِي بِتَقْوَى الله وَبِهَا أُوصِيكَ فَإِنَّهَا وَصِيَّةُ الله فِي الاوَّلِينَ وَوَصِيَّتُهُ فِي الاخِرِينَ خَبَّرَنِي مَنْ وَرَدَ عَلَيَّ مِنْ أَعْوَانِ الله عَلَى دِينِهِ وَنَشْرِ طَاعَتِهِ بِمَا كَانَ مِنْ تَحَنُّنِكَ مَعَ خِذْلانِكَ وَقَدْ شَاوَرْتُ فِي الدَّعْوَةِ لِلرِّضَا مِنْ آلِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَدِ احْتَجَبْتَهَا وَاحْتَجَبَهَا أَبُوكَ مِنْ قَبْلِكَ وَقَدِيماً ادَّعَيْتُمْ مَا لَيْسَ لَكُمْ وَبَسَطْتُمْ آمَالَكُمْ إِلَى مَا لَمْ يُعْطِكُمُ الله فَاسْتَهْوَيْتُمْ وَأَضْلَلْتُمْ وَأَنَا مُحَذِّرُكَ مَا حَذَّرَكَ الله مِنْ نَفْسِهِ فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) مِنْ مُوسَى بْنِ أَبِي عَبْدِ الله جَعْفَرٍ وَعَلِيٍّ مُشْتَرِكَيْنِ فِي التَّذَلُّلِ لله وَطَاعَتِهِ إِلَى يَحْيَى بْنِ عَبْدِ الله بْنِ حَسَنٍ أَمَّا بَعْدُ فَإِنِّي أُحَذِّرُكَ الله وَنَفْسِي وَأُعْلِمُكَ أَلِيمَ عَذَابِهِ وَشَدِيدَ عِقَابِهِ وَتَكَامُلَ نَقِمَاتِهِ وَأُوصِيكَ وَنَفْسِي بِتَقْوَى الله فَإِنَّهَا زَيْنُ الْكَلامِ وَتَثْبِيتُ النِّعَمِ أَتَانِي كِتَابُكَ تَذْكُرُ فِيهِ أَنِّي مُدَّعٍ وَأَبِي مِنْ قَبْلُ وَمَا سَمِعْتَ ذَلِكَ مِنِّي وَسَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ وَلَمْ يَدَعْ حِرْصُ الدُّنْيَا وَمَطَالِبُهَا لاهْلِهَا مَطْلَباً لآِخِرَتِهِمْ حَتَّى يُفْسِدَ عَلَيْهِمْ مَطْلَبَ آخِرَتِهِمْ فِي دُنْيَاهُمْ وَذَكَرْتَ أَنِّي ثَبَّطْتُ النَّاسَ عَنْكَ لِرَغْبَتِي فِيمَا فِي يَدَيْكَ وَمَا مَنَعَنِي مِنْ مَدْخَلِكَ الَّذِي أَنْتَ فِيهِ لَوْ كُنْتُ رَاغِباً ضَعْفٌ عَنْ سُنَّةٍ وَلا قِلَّةُ بَصِيرَةٍ بِحُجَّةٍ وَلَكِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ النَّاسَ أَمْشَاجاً وَغَرَائِبَ وَغَرَائِزَ فَأَخْبِرْنِي عَنْ حَرْفَيْنِ أَسْأَلُكَ عَنْهُمَا مَا الْعَتْرَفُ فِي بَدَنِكَ وَمَا الصَّهْلَجُ فِي الانْسَانِ ثُمَّ اكْتُبْ إِلَيَّ بِخَبَرِ ذَلِكَ وَأَنَا مُتَقَدِّمٌ إِلَيْكَ أُحَذِّرُكَ مَعْصِيَةَ الْخَلِيفَةِ وَأَحُثُّكَ عَلَى بِرِّهِ وَطَاعَتِهِ وَأَنْ تَطْلُبَ لِنَفْسِكَ أَمَاناً قَبْلَ أَنْ تَأْخُذَكَ الاظْفَارُ وَيَلْزَمَكَ الْخِنَاقُ مِنْ كُلِّ مَكَانٍ فَتَرَوَّحَ إِلَى النَّفَسِ مِنْ كُلِّ مَكَانٍ وَلا تَجِدُهُ حَتَّى يَمُنَّ الله عَلَيْكَ بِمَنِّهِ وَفَضْلِهِ وَرِقَّةِ الْخَلِيفَةِ أَبْقَاهُ الله فَيُؤْمِنَكَ وَيَرْحَمَكَ وَيَحْفَظَ فِيكَ أَرْحَامَ رَسُولِ الله وَالسَّلامُ عَلَى مَنِ اتَّبَعَ الْهُدَى إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى قَالَ الْجَعْفَرِيُّ فَبَلَغَنِي أَنَّ كِتَابَ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) وَقَعَ فِي يَدَيْ هَارُونَ فَلَمَّا قَرَأَهُ قَالَ النَّاسُ يَحْمِلُونِّي عَلَى مُوسَى بْنِ جَعْفَرٍ وَهُوَ بَرِي‏ءٌ مِمَّا يُرْمَى بِهِ. 

 19. And by this chain, from Abdullah bin Ibrahim Al Ja'fari who said, ‘Yahya bin Abdullah bin Al-Hassan wrote to Musa bin Ja’far (AS), ‘Following on from that, I hereby bequeath myself to fear Allah, and by it I bequeath you, for it is a bequest of Allah among the former ones and His bequest among the later ones. They have informed me, the ones who came to me, from the supporters of Allah upon His religion and (those who) spread His obedience, with what has been from your sympathy and your abandonment (of us), and I had consulted regarding the claiming to the satisfaction from the family of Muhammad (sw), You have concealed it, and your father concealed it before you. In the past, you claimed what was not rightfully yours, and you extended your hopes to what Allah did not grant you. Consequently, you were seduced and led astray. I am warning you of what Allah has warned against from Himself.’. <br>So Abu Al-Hassan Musa bin Ja’far wrote to him: ‘(This letter is) from Musa bin Abu Abdullah Ja’far and Ali, both participants in the humbleness to Allah and His obedience, to Yahya Bin Abdullah Bin Hassan – Following on from that, I caution you of Allah and myself and let you know of the pain of His punishment and the intensity of His retribution, and completion of His curse, and I bequeath you and myself with the fear of Allah for it is the beautiful speech and the affirmation of the bounties. <br>Your letter came to me mentioning therein that I am claiming, and so did my father from before, and you have not heard that from me, and 'Their evidence shall be written down and they shall be questioned' (43;19), and the greed of the world and its seeking does not leave for its owners the seeking of the Hereafter until it spoils it upon them the seeking of their Hereafter in their world. And you mentioned that I am blocking the people from you for my desire regarding what is in your hands. And If I was desirous (as such), it would not be the weakness from the Sunnah, nor the scarcity of insight with proof what would prevent me from entering into that which you are in, but Allah, the Most Blessed and High, created the people with variations, of different instincts. So inform me about two words I am asking you about. What is Al-Atraf in your body and what is Al-Sahlaj in the human being? <br>Then write to me with the information of that and I shall proceed to you. I caution you from disobeying the caliph and urge you upon being good to him and obey him, and you should seek security for yourself before the claws seize you and the pressures choke you from every place, so you would look for rest for yourself from every place but will not find it until Allah favours upon you with a favour and His grace, the kindness of the caliph, may Allah cause him to remain, so he would grant you security and preserve regarding you the relationship of the Messenger of Allah. And the greetings be upon the one who follows guidance. It has been revealed unto us that punishment is to be upon the one who lies and turns away’. <br>Al-Ja’fari said, ‘(News) reached me that the letter of Musa bin Ja’far fell into the hands of Harun (Al-Rashid, the Abbasid caliph), so when he read it, said: ‘The people are carrying me to go against Musa bin Ja’far and he is away (innocent) from what he is being accused with’.

Al-Kāfi - Volume 1

Book 4, Chapter 81