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 بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ سَعْدٍ الاسْكَافِ قَالَ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فِي بَعْضِ مَا أَتَيْتُهُ فَجَعَلَ يَقُولُ لا تَعْجَلْ حَتَّى حَمِيَتِ الشَّمْسُ عَلَيَّ وَجَعَلْتُ أَتَتَبَّعُ الافْيَاءَ فَمَا لَبِثَ أَنْ خَرَجَ عَلَيَّ قَوْمٌ كَأَنَّهُمُ الْجَرَادُ الصُّفْرُ عَلَيْهِمُ الْبُتُوتُ قَدِ انْتَهَكَتْهُمُ الْعِبَادَةُ قَالَ فَوَ الله لانْسَانِي مَا كُنْتُ فِيهِ مِنْ حُسْنِ هَيْئَةِ الْقَوْمِ فَلَمَّا دَخَلْتُ عَلَيْهِ قَالَ لِي أَرَانِي قَدْ شَقَقْتُ عَلَيْكَ قُلْتُ أَجَلْ وَالله لَقَدْ أَنْسَانِي مَا كُنْتُ فِيهِ قَوْمٌ مَرُّوا بِي لَمْ أَرَ قَوْماً أَحْسَنَ هَيْئَةً مِنْهُمْ فِي زِيِّ رَجُلٍ وَاحِدٍ كَأَنَّ أَلْوَانَهُمُ الْجَرَادُ الصُّفْرُ قَدِ انْتَهَكَتْهُمُ الْعِبَادَةُ فَقَالَ يَا سَعْدُ رَأَيْتَهُمْ قُلْتُ نَعَمْ قَالَ أُولَئِكَ إِخْوَانُكَ مِنَ الْجِنِّ قَالَ فَقُلْتُ يَأْتُونَكَ قَالَ نَعَمْ يَأْتُونَّا يَسْأَلُونَّا عَنْ مَعَالِمِ دِينِهِمْ وَحَلالِهِمْ وَحَرَامِهِمْ.

 1. Certain persons of our people have narrated from Muhammad ibn Ali from Yahya ibn Musawir from Sa‘d al-Askaf who has said the following. “On one of the occasion of my meeting with abu Ja‘far (a.s.) when I went tosee him he asked me to wait until the sun became very hot on me. I tried to follow the shadow from the sun. No very long thereafter a people came out of his presence that looked like locusts dressed in large gowns and very oale and slim due to extensive worshipping. Their beautiful scene made me to forget other things. When I went in the presence of the Imam (a.s.) he said, “I am afraid I caused you hardships.” I said, “Yes, it was difficult but, by Allah, I forgot other things when I saw them. A people passed by the like of whose beauty I had not seen before. They looked like locusts and pale and slim due to worshipping a great deal.” The Imam (a.s.) said, “O Sa‘d , did you see them?” I said, “Yes, I saw them.” The Imam (a.s.) said, “They are your brethren from Jinns.” The narrator has said that he asked The Imam (a.s.), “Do they come to you?” He said, “Yes, they come to us for religious instructions and to learn the lawful and unlawful matters.”

 2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ جَبَلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ كُنَّا بِبَابِهِ فَخَرَجَ عَلَيْنَا قَوْمٌ أَشْبَاهُ الزُّطِّ عَلَيْهِمْ أُزُرٌ وَأَكْسِيَةٌ فَسَأَلْنَا أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْهُمْ فَقَالَ هَؤُلاءِ إِخْوَانُكُمْ مِنَ الْجِنِّ.

 2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Hassa’n from Ibrahim ibn ’Isma‘il from ibn Jabal who has said the following. “Once we were in front of the door of the house of abu ‘Abdallah (a.s.) that a people who looked Indian gypsies came out with loin clothe and covering on them. We asked abu ‘‘Abdallah (a.s.) about them and he said, “They were your brethren from Jinns.”

 3ـ أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَعْدٍ الاسْكَافِ قَالَ أَتَيْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) أُرِيدُ الاذْنَ عَلَيْهِ فَإِذَا رِحَالُ إِبِلٍ عَلَى الْبَابِ مَصْفُوفَةٌ وَإِذَا الاصْوَاتُ قَدِ ارْتَفَعَتْ ثُمَّ خَرَجَ قَوْمٌ مُعْتَمِّينَ بِالْعَمَائِمِ يُشْبِهُونَ الزُّطَّ قَالَ فَدَخَلْتُ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَقُلْتُ جُعِلْتُ فِدَاكَ أَبْطَأَ إِذْنُكَ عَلَيَّ الْيَوْمَ وَرَأَيْتُ قَوْماً خَرَجُوا عَلَيَّ مُعْتَمِّينَ بِالْعَمَائِمِ فَأَنْكَرْتُهُمْ فَقَالَ أَ وَتَدْرِي مَنْ أُولَئِكَ يَا سَعْدُ قَالَ قُلْتُ لا قَالَ فَقَالَ أُولَئِكَ إِخْوَانُكُمْ مِنَ الْجِنِّ يَأْتُونَّا فَيَسْأَلُونَّا عَنْ حَلالِهِمْ وَحَرَامِهِمْ وَمَعَالِمِ دِينِهِمْ.

 3. Ahmad ibn Idris and Muhammad ibn Yahya have narrated from al-Hassan ibn Ali al-Kufiy from ibn al-Faddal from certain person of our people from Sa‘d al-Askaf who has said the following. “Once I to ask permission to meet abu Ja‘far (a.s.). I found saddles of camels lined up in front of the door and noises coming very loud and then a people came out with turbans like those of the Indian gypsies. I asked abu Ja‘far (a.s.) about them and said, may Allah take my soul in service for your cause. Today it took a long time to receive permission to meet you. I saw a people coming out with turbans whom I could not recognize.” He said, “Do you know, O Sa‘d, who they are?” I said, “No, I do not know.” The Imam (a.s.) said, “They were your brethren in religion from Jinns. They come to us for religious instructions, to learn the lawful and unlawful matters and the principles of their religion.”

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلادِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ أَوْصَانِي أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) بِحَوَائِجَ لَهُ بِالْمَدِينَةِ فَخَرَجْتُ فَبَيْنَا أَنَا بَيْنَ فَجِّ الرَّوْحَاءِ عَلَى رَاحِلَتِي إِذَا إِنْسَانٌ يَلْوِي ثَوْبَهُ قَالَ فَمِلْتُ إِلَيْهِ وَظَنَنْتُ أَنَّهُ عَطْشَانُ فَنَاوَلْتُهُ الادَاوَةَ فَقَالَ لِي لا حَاجَةَ لِي بِهَا وَنَاوَلَنِي كِتَاباً طِينُهُ رَطْبٌ قَالَ فَلَمَّا نَظَرْتُ إِلَى الْخَاتَمِ إِذَا خَاتَمُ ابي جعفر (عَلَيْهِ السَّلام) فَقُلْتُ مَتَى عَهْدُكَ بِصَاحِبِ الْكِتَابِ قَالَ السَّاعَةَ وَإِذَا فِي الْكِتَابِ أَشْيَاءُ يَأْمُرُنِي بِهَا ثُمَّ الْتَفَتُّ فَإِذَا لَيْسَ عِنْدِي أَحَدٌ قَالَ ثُمَّ قَدِمَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَلَقِيتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ رَجُلٌ أَتَانِي بِكِتَابِكَ وَطِينُهُ رَطْبٌ فَقَالَ يَا سَدِيرُ إِنَّ لَنَا خَدَماً مِنَ الْجِنِّ فَإِذَا أَرَدْنَا السُّرْعَةَ بَعَثْنَاهُمْ.
 وَفِي رِوَايَةٍ أُخْرَى قَالَ إِنَّ لَنَا أَتْبَاعاً مِنَ الْجِنِّ كَمَا أَنَّ لَنَا أَتْبَاعاً مِنَ الانْسِ فَإِذَا أَرَدْنَا أَمْراً بَعَثْنَاهُمْ.

 4. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ibrahim ibn abu al-Balad from Sadir al-Sayrafi who has said the following. “Abu Ja‘far (a.s.) asked me to help him in a few things in Maina. I left and when reached fajj al-Rawha’ a man waved to me with his cloths. The narrator has said that I turned to him and I though he was thirsty. I offered the cup but he declined saying, “I do not need it.” He gave a letter with its ink still not dried up. The narrator has said that when looked at it, it had the seal of abu Ja‘far (a.s.) on. I asked him when were you in the presence of abu Ja‘far (a.s.)?” He said, “Just now I was in his presence.” In the letter there were few things that he had commanded me to do. When looked around there was no one with me.” The narrator has said that then I went to meet abu Ja‘far (a.s.) and said, may Allah take my soul in service for your cause, a man came to me with your letter the ink of which was not yet dried up.” He said, “O Sadir, we servants from Jinns. When we would need a thing to happen quickly we send them to do it.”

 5ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ جَحْرَشٍ قَالَ حَدَّثَتْنِي حَكِيمَةُ بِنْتُ مُوسَى قَالَتْ رَأَيْتُ الرِّضَا (عَلَيْهِ السَّلام) وَاقِفاً عَلَى بَابِ بَيْتِ الْحَطَبِ وَهُوَ يُنَاجِي وَلَسْتُ أَرَى أَحَداً فَقُلْتُ يَا سَيِّدِي لِمَنْ تُنَاجِي فَقَالَ هَذَا عَامِرٌ الزَّهْرَائِيُّ أَتَانِي يَسْأَلُنِي وَيَشْكُو إِلَيَّ فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَ كَلامَهُ فَقَالَ لِي إِنَّكِ إِنْ سَمِعْتِ بِهِ حُمِمْتِ سَنَةً فَقُلْتُ يَا سَيِّدِي أُحِبُّ أَنْ أَسْمَعَهُ فَقَالَ لِيَ اسْمَعِي فَاسْتَمَعْتُ فَسَمِعْتُ شِبْهَ الصَّفِيرِ وَرَكِبَتْنِيَ الْحُمَّى فَحُمِمْتُ سَنَةً.

 5. Alki ibn Muhammad aand Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from the person who he mentioned from Muhammad ibn Jahrash who has said that Halima daughter of Musa has said the following. “Once I saw al-Rida (a.s.) standing at the door of the firewood room and he was whispering but I would not see any9ne ellse around. I then asked him, “My. master, who are you talking to?” He said, “This is ‘Amir al-Zahra’i. He has come to ask a few questions and he has certain complains.” I then asked, “My master, I like to hear his words.” He said, “If you would hear his words you will have fever for one year.” I said, “My master, I like to hear him.” He said, “All right, then listen.” I listened and I heard something like a whistle. I then felt fever for one year.”

 6ـ مُحَمَّدُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ أَيُّوبَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) عَلَى الْمِنْبَرِ إِذْ أَقْبَلَ ثُعْبَانٌ مِنْ نَاحِيَةِ بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ فَهَمَّ النَّاسُ أَنْ يَقْتُلُوهُ فَأَرْسَلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أَنْ كُفُّوا فَكَفُّوا وَأَقْبَلَ الثُّعْبَانُ يَنْسَابُ حَتَّى انْتَهَى إِلَى الْمِنْبَرِ فَتَطَاوَلَ فَسَلَّمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَأَشَارَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِلَيْهِ أَنْ يَقِفَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ وَلَمَّا فَرَغَ مِنْ خُطْبَتِهِ أَقْبَلَ عَلَيْهِ فَقَالَ مَنْ أَنْتَ فَقَالَ عَمْرُو بْنُ عُثْمَانَ خَلِيفَتِكَ عَلَى الْجِنِّ وَإِنَّ أَبِي مَاتَ وَأَوْصَانِي أَنْ آتِيَكَ فَأَسْتَطْلِعَ رَأْيَكَ وَقَدْ أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا تَأْمُرُنِي بِهِ وَمَا تَرَى فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) أُوصِيكَ بِتَقْوَى الله وَأَنْ تَنْصَرِفَ فَتَقُومَ مَقَامَ أَبِيكَ فِي الْجِنِّ فَإِنَّكَ خَلِيفَتِي عَلَيْهِمْ قَالَ فَوَدَّعَ عَمْرٌو أَمِيرَ الْمُؤْمِنِينَ وَانْصَرَفَ فَهُوَ خَلِيفَتُهُ عَلَى الْجِنِّ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَيَأْتِيكَ عَمْرٌو وَذَاكَ الْوَاجِبُ عَلَيْهِ قَالَ نَعَمْ.

 6. Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ibrahim ibn Hashim from ‘Amr ibn ‘Uthman from Ibrahim ibn Ayyub from ‘Amr ibn Shimr from Jabir from abu Ja‘far (a.s.) who has said the following. “Once when Amir al-Mu’minin (a.s.) was on the pulpit a serpent entered from one of the doors of the mosque. People wanted to kill him. Amir al-Mu’minin (a.s.) asked them to leave him alone. They left him alone. The serpent began to crawl to the pulpit. He stretched and saluted to Amir al-Mu’minin (a.s.). Amir al-Mu’minin (a.s.) made a gesture to him to wait until the sermon is completed. When the sermon was completed he came to him and said, “Who are you?” He said, “I am ‘Amr ibn ‘Uthman, your deputy among the Jinns. My father has died and he has asked me in his will to come to you and find out your instructions and that is why I am here. What do you command me to do and what do you see.” Amir al-Mu’minin (a.s.) said, “I ask you to be pious before Allah and go back and act as the successor of your father among the Jinns. I appoint you as my deputy over them.” The narrator has said that ‘Amr then said farewell to Amir al-Mu’minin (a.s.) and left as his deputy over the Jinns. I asked The Imam (a.s.), may Allah take my soul in service for your cause, does ‘Amr fulfill that obligation on him?” He said, “Yes, he does so.”

 7ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ كُنْتُ مُزَامِلاً لِجَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ فَلَمَّا أَنْ كُنَّا بِالْمَدِينَةِ دَخَلَ عَلَى ابي جعفر (عَلَيْهِ السَّلام) فَوَدَّعَهُ وَخَرَجَ مِنْ عِنْدِهِ وَهُوَ مَسْرُورٌ حَتَّى وَرَدْنَا الاخَيْرِجَةَ أَوَّلَ مَنْزِلٍ نَعْدِلُ مِنْ فَيْدَ إِلَى الْمَدِينَةِ يَوْمَ جُمُعَةٍ فَصَلَّيْنَا الزَّوَالَ فَلَمَّا نَهَضَ بِنَا الْبَعِيرُ إِذَا أَنَا بِرَجُلٍ طُوَالٍ آدَمَ مَعَهُ كِتَابٌ فَنَاوَلَهُ جَابِراً فَتَنَاوَلَهُ فَقَبَّلَهُ وَوَضَعَهُ عَلَى عَيْنَيْهِ وَإِذَا هُوَ مِنْ مُحَمَّدِ بْنِ عَلِيٍّ إِلَى جَابِرِ بْنِ يَزِيدَ وَعَلَيْهِ طِينٌ أَسْوَدُ رَطْبٌ فَقَالَ لَهُ مَتَى عَهْدُكَ بِسَيِّدِي فَقَالَ السَّاعَةَ فَقَالَ لَهُ قَبْلَ الصَّلاةِ أَوْ بَعْدَ الصَّلاةِ فَقَالَ بَعْدَ الصَّلاةِ فَفَكَّ الْخَاتَمَ وَأَقْبَلَ يَقْرَؤُهُ وَيَقْبِضُ وَجْهَهُ حَتَّى أَتَى عَلَى آخِرِهِ ثُمَّ أَمْسَكَ الْكِتَابَ فَمَا رَأَيْتُهُ ضَاحِكاً وَلا مَسْرُوراً حَتَّى وَافَى الْكُوفَةَ فَلَمَّا وَافَيْنَا الْكُوفَةَ لَيْلاً بِتُّ لَيْلَتِي فَلَمَّا أَصْبَحْتُ أَتَيْتُهُ إِعْظَاماً لَهُ فَوَجَدْتُهُ قَدْ خَرَجَ عَلَيَّ وَفِي عُنُقِهِ كِعَابٌ قَدْ عَلَّقَهَا وَقَدْ رَكِبَ قَصَبَةً وَهُوَ يَقُولُ أَجِدُ مَنْصُورَ بْنَ جُمْهُورٍ أَمِيراً غَيْرَ مَأْمُورٍ وَأَبْيَاتاً مِنْ نَحْوِ هَذَا فَنَظَرَ فِي وَجْهِي وَنَظَرْتُ فِي وَجْهِهِ فَلَمْ يَقُلْ لِي شَيْئاً وَلَمْ أَقُلْ لَهُ وَأَقْبَلْتُ أَبْكِي لِمَا رَأَيْتُهُ وَاجْتَمَعَ عَلَيَّ وَعَلَيْهِ الصِّبْيَانُ وَالنَّاسُ وَجَاءَ حَتَّى دَخَلَ الرَّحَبَةَ وَأَقْبَلَ يَدُورُ مَعَ الصِّبْيَانِ وَالنَّاسُ يَقُولُونَ جُنَّ جَابِرُ بْنُ يَزِيدَ جُنَّ فَوَ الله مَا مَضَتِ الايَّامُ حَتَّى وَرَدَ كِتَابُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ إِلَى وَالِيهِ أَنِ انْظُرْ رَجُلاً يُقَالُ لَهُ جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ فَاضْرِبْ عُنُقَهُ وَابْعَثْ إِلَيَّ بِرَأْسِهِ فَالْتَفَتَ إِلَى جُلَسَائِهِ فَقَالَ لَهُمْ مَنْ جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ قَالُوا أَصْلَحَكَ الله كَانَ رَجُلاً لَهُ عِلْمٌ وَفَضْلٌ وَحَدِيثٌ وَحَجَّ فَجُنَّ وَهُوَ ذَا فِي الرَّحَبَةِ مَعَ الصِّبْيَانِ عَلَى الْقَصَبِ يَلْعَبُ مَعَهُمْ قَالَ فَأَشْرَفَ عَلَيْهِ فَإِذَا هُوَ مَعَ الصِّبْيَانِ يَلْعَبُ عَلَى الْقَصَبِ فَقَالَ الْحَمْدُ لله الَّذِي عَافَانِي مِنْ قَتْلِهِ قَالَ وَلَمْ تَمْضِ الايَّامُ حَتَّى دَخَلَ مَنْصُورُ بْنُ جُمْهُورٍ الْكُوفَةَ وَصَنَعَ مَا كَانَ يَقُولُ جَابِرٌ.

 7. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from Muhammad ibn ’Urma from Ahmad ibn al-Nadr from al-Ni‘man ibn Bashir who has said the following. “Once I was a companion of Jabir ibn Yazid al-Ja‘far‘fi on a journey. When reached he went to meet abu Ja‘far (a.s.). He said farewell to him and came out very happy until we arrived in al-’Ukhayraja, the first length of journey from Fayd to Madina. It was a Friday. We said our prayers at noon. When the camel rose to leave I saw a tall man brownish with a letter. He give it to Jabir who kissed it and placed over his eyes. It was from Muhammad ibn Ali to Jabir ibn Yazid. It had a black ink that was still wet. He asked him, “When were you in the presence of my master?” He said, “Just now.” He asked, “Were you in his presence before or after the prayer?” He said, “I was there after the prayer.” He then opened the seal and began to read the letter and his face began to look strained until he read it to the end. He held the letter and I did not see him laughing or happy until we arrived in Kufa. In Kufa I spent my night and in the morning I went to see him out of respect for him and I found him coming out to me with a large ring made of anklebones around his neck riding on a twig of reeds saying. “I see Mansur ibn Jumhur a ruler but no one obeys him” and such other rhymes. He looked at me and I looked at him and he did not say anything to me and did not say anything to him. I began to weep when I saw him. Children and people gathered around us. He came in al-Rahba and would go in circles with the children and people say, “Jabir has gone mad, Jabir has gone insane. By Allah, only a few days had passed that a letter from Hisham ibn ‘Abd al-Malik came to the governor to look for a man called Jabir ibn Yazid al-Ja‘far‘fi. It said, “Kill him and send his head to me.” The governor turned to the people in his court and asked, “Who is this Jabir ibn Yazid al-Ja‘far‘fi?” they replied, “May Allah grand well being to the governor, he was a man of knowledge, excellence, hadith and Hajj but now he has become insane. He is there with the children riding on a twig of reeds plays with them.” He went to see him and found him playing with the children while riding a twig of reeds. He said, “Thanks to Allah for saving me from killing him.” The narrator has said that just within few days Mansur ibn Jumhur entered Kufa and did what Jabir was speaking of before.”

Al-Kāfi - Volume 1

Book 4, Chapter 98