Introduction

Discussion on occultation of Imam Mahdi(a.s)

First Principle: Necessity of Imamate

Second Principle: Infallibility of Imam

Third Principle: Truth will never leave the Islamic Ummah

Invalidity of Kaisaniyya creed

Refutation of Nawusiyya belief

Refutation of Waqifiya belief

Traditional reports about the martyrdom of Imam Kadhim

Clear declaration of Imam Kadhim about the Imamate of Imam Ridha

Evidence of the Imamate of Imam Musa Kadhim (a.s) and refutation of Waqifiya

Factors of appearance of Waqifi sect

Traditional reports in condemnation of Waqifites

Some miracles of Imam Ali Ibn Musa Ridha

Objections of the opponents with regard to the birth of Imam Mahdi (a.s)

Refutation of all sects, which believed in Imamate of someone other than Master of the Age (a.s)

Philosophy and wisdom of Occultation

What is the difference between a hidden Imam and an Imam who does not exist or one that exists in the heavens?

Application of Divine Penalties during the Occultation of Imam Mahdi (a.s)

Discerning truth during occultation of the Imam

Statement of Sayyid Murtadha (r.a)

Reason of occultation of the Imam from his followers

Concealed Birth of the Imam of the Time (a.s) was not an extraordinary event

Stories of people with long lifespans from Arabs and non-Arabs are famous and chronicled in books and history.

Reports of Ahle Sunnat that Imams are twelve in number

Shia traditional reports on the topic that Imams are twelve in number

Traditions of the Holy Imams on the occultation of Imam Mahdi

Traditional reports that confirm the uprising of Imam Mahdi

Mahdi is from the progeny of Ali and Fatima (a.s)

Mahdi is from the progeny of Imam Husain (a.s)

Refutation of Kaisaniya belief and account of the demise of Muhammad bin Hanfiyyah

Refutation of those who stopped at the Imamate of Imam Ja’far Sadiq (a.s) and said that he is the Promised Mahdi

Imamate of Imam Hasan Askari (a.s)

Evidence of the Birth of the Master of the Age

Reports of those who saw the Imam of the Time (a.s)

Miracles of the Master of the time during his Occultation

Epistles issued from Imam Mahdi (a.s)

Causes of delay in reappearance of the Master of the Affair

Test of Shia during the period of occultation of the Imam

Reports of the Emissaries of Imam (a.s) during the period of occultation

Approved Emissaries

Emissaries condemned by the Imam

Special Emissaries of the Imam during the Occultation

Questions of Muhammad bin Abdullah bin Ja’far Himyari

Excellence of Husain bin Rauh continued

Abul Hasan Ali bin Muhammad Saymoori

False claimants of deputyship of Imam who are also clearly condemned by the Imams

Appointees of the four special deputies of the Imam

Long lifespan of the Imam (a.s)

Time of reappearance of the Imam (a.s)

Signs preceding the reappearance of Imam Mahdi (a.s)

Some Qualities, practices and manners of the Master of the Age (a.s)

2- فروى يونس بن عبدالرحمن قال: حضر الحسين بن علي الرواسي جنازة أبي إبراهيم عليه السلام. فما وضع على شفير القبر، إذا رسول من سندي بن شاهك قد أتى أبا المض خليفته- وكان مع الجنازة-أن أكشف وجهه للناس قبل أن تدفنه حتى يروه صحيحا لم يحدث به حدث. قال: وكشف عن وجه مولاي حتى رأيته وعرفته، ثم غطي وجهه وأدخل قبره صلى الله عليه.

H 2 - Yunus bin Abdur Rahman said: Husain bin Ali Rawasi was present in the funeral of Imam Kadhim (a.s): [He says:] When the purified body of Imam (a.s) was placed besides the grave; a messenger of Sandi bin Shahik (l.a.) arrived and Abil Maza, who was the successor [or assistant] of Sandi and who was with the purified body of Imam (a.s) said: Before you bury him, expose his face to the people so that they may see that his body is uninjured and that his death was not through torture and that he died a natural death. After that they opened the shroud and I recognized the illuminated face of our Imam. Then they covered it and interred him in the grave. May excess of divine blessings be on Imam Kadhim (a.s).

3- وروى محمد بن عيسى بن عبيد العبيدي قال: أخبرتني رحيم أم ولد الحسين بن علي بن يقطين- وكانت امرأة حرة فاضلة قد حجت نيفا وعشرين حجة- عن سعيد مولى أبي الحسن عليه السلام-وكان يخدمه في الحبس ويختلف في حوائجه-أنه حضره حين مات كما يموت الناس من قوة إلى ضعف إلى أن قضى عليه السلام.

H 3 - Muhammad bin Isa bin Ubaid Ubaidi says: Rahima, the mother of Husain bin Ali bin Yaqtin, who was a respected and an accomplished lady, performed Hajj 27 times. She narrates from Saeed, servant of Imam Kadhim (a.s), who used to visit the prison in order to serve the Holy Imam (a.s), that he was also present at the time of martyrdom of Imam (a.s) and he reported: Just as people become weak after being strong and then they die, same was the case of the death of Imam (a.s).

4- وروى محمد بن خالد البرقي، عن محمد بن عباد المهلبي قال:لما حبس هارون الرشيد أبا إبراهيم موسى عليه السلام وأظهر الدلائل والمعجزات وهو في الحبس تحير الرشيد، فدعا يحيى بن خالد البرمكي فقال له:يا أبا علي أما ترى ما نحن فيه من هذه العجائب، ألا تدبر في أمر هذا الرجل تدبيرا يريحنا من غمه؟ فقال له يحيى بن خالد البرمكي:الذي أراه لك يا أمير المؤمنين أن تمنن عليه وتصل رحمه، فقد- والله- أفسد علينا قلوب شيعتنا. وكان يحيى يتولاه، وهارون لا يعلم ذلك. فقال هارون: انطلق إليه وأطلق عنه الحديد، وأبلغه عني السلام، وقل له: يقول لك ابن عمك: إنه قد سبق مني فيك يمين أني لا أخليك حتى تقر لي بالاساء‌ة، وتسألني العفو عما سلف منك، وليس عليك في إقرارك عار، ولا في مسألتك إياي منقصة. وهذا يحيى بن خالد (هو) ثقتي ووزيري، وصاحب أمري، فسله بقدر ما أخرج من يميني وانصرف راشد.

H 4 - Muhammad bin Khalid Barqi has narrated from Muhammad bin Ibad Muhallabi that when Harun Rashid imprisoned Imam Kadhim (a.s) and His Eminence also displayed miracles in the prison itself in order to prove his rightfulness, Harun Rashid was bewildered; till he summoned Yahya bin Khalid Barmaki and said: “O Abu Ali, do you not see the wonders in which we are? Do you not consider the affair of this man (Imam Musa) and relieve us from his worry?” So he advised correctly and guided him to a good deed, saying to him: “Commander of the faithful, I think that you have to be kind to him and to link to his womb relatives. For, by Allah, he has spoiled the hearts of our followers against us.” Harun Rashid responded to his advice, saying to him: “Go to him, remove the iron from him, give him my regards, and say: ‘Your cousin says: I have sworn by Allah concerning you that I will not release you unless you admit that you have mistreated me. You must ask me to forgive your past deeds. There is no disgrace in your admitting (that), nor is there any defect in your asking me for that. This is Yahya bin Khalid, my trustworthy one, minister and head of my affairs. So ask him in as much as I get rid of my oath and you would also be able to return to Medina safely.”’

5- قال محمد بن عباد: فأخبرني موسى بن يحيى بن خالد: أن أبا إبراهيم عليه السلام قال ليحيى: يا أبا علي أنا ميت، وإنما بقي من أجلي أسبوع، أكتم موتي وائتني يوم الجمعة عند الزوال، وصل علي أنت وأوليائي فرادى، وانظر إذا سار هذا الطاغية إلى الرقة، وعاد إلى العراق لا يراك ولا تراه لنفسك، فإني رأيت في نجمك ونجم ولدك ونجمه أنه يأتي عليكم فاحذروه. ثم قال: يا أبا علي أبلغه عني:يقول لك موسى بن جعفر: رسولي يأتيك يوم الجمعة فيخبرك بما ترى، و ستعلم غدا إذا جاثيتك بين يدي الله من الظالم والمعتدي على صاحبه، والسلام. فخرج يحيى من عنده، واحمرت عيناه من البكاء حتى دخل على هارون فأخبره بقصته وما رد عليه، فقال (له) هارون: إن لم يدع النبوة بعد أيام فما أحسن حالنا. فلما كان يوم الجمعة توفي أبو إبراهيم عليه السلام، وقد خرج هارون إلى المدائن قبل ذلك، فأخرج إلى الناس حتى نظروا إليه، ثم دفن عليه السلام ورجع الناس، فافترقوا فرقتين: فرقة تقول: مات، وفرقة تقول: لم يمت.

H 5 - Muhammad bin Ibad said: Musa bin Yahya bin Khalid informed me: Imam Kadhim (a.s) said to Yahya: I will definitely die after a week. Keep this confidential and come to me at noon on Friday with as many of your friends as you can and recite my funeral prayers and take care that in order to protect your life when you travel, this tyrant [Harun Rashid] who has gone to Riqa,  when he comes back, he should not see you and you should not see him. As I have seen in the destiny of you and your sons that he would become inimical to you and pursue you; so keep away from Harun. Then Imam (a.s) said: “O Abu Ali, inform him (Harun) on my behalf: ‘Musa says to you: My messenger will come to you on Friday and tell you about what you see (i.e., his death). When I bring a suit against you before Allah, you will tomorrow come to know who wronged and aggressed against his opponent! And Peace (be on you). Yahya went out while he could not see his way due to his pain and impatience. His eyes turned red out of weeping when he saw the Imam (a.s) in that condition. He told Harun about the Imam’s statement, and he sneeringly said: “If he leaves prophecy after some days, our state will be better!” [This statement of Harun shows his extreme distress before the Imam]. When it was Friday, Harun traveled to Madayan and arrived after the martyrdom of Imam (a.s). They brought out the purified body of Imam (a.s) so that people may pay tribute to him, after that they interred him and returned. After that incident people became divided into two sects: some said: The Imam has passed away and others said: The Imam has not died; he is alive.

6- وأخبرنا أحمد بن عبدون سماعا وقراء‌ة عليه قال: أخبرنا أبو الفرج علي بن الحسين الأصبهاني، قال: حدثني أحمد بن عبيدالله بن عمار قال: حدثنا علي بن محمد النوفلي، عن أبيه قال الأصبهاني: وحدثني أحمد بن محمد بن سعيد قال: حدثني يحيى بن الحسن العلوي، وحدثني غيرهما ببعض قصـته، وجمعت ذلك بعضه إلى بعض، قـالوا: كان السبب في أخـذ موسى بن جعفر عليهما السلام أن الرشيد جعل ابنه في حجر جعفر بن محمد بن الاشعث، فحسده يحيى بن خالد البرمكي وقال: إن أفضت الخلافة إليه زالت دولتي ودولة ولدي. فاحتال على جعفر بن محمد-وكان يقول بالامامة-حتى داخله وأنس إليه. وكان يكثر غشيانه في منزله، فيقف على أمره، فيرفعه إلى الرشيد ويزيد عليه بما يقدح في قلبه. ثم قال يوما لبعض ثقاته:تعرفون لي رجلا من آل أبي طالب ليس بواسع الحال يعرفني ما أحتاج (إليه)؟ فدل على علي بن إسماعيل بن جعفر بن محمد، فحمل إليه (يحيى بن خالد مالا). وكان موسى عليه السلام يأنس إليه ويصله، وربما أفضى إليه بأسراره كلها. فكتب ليشخص به، فأحسن موسى عليه السلام بذلك فدعاه فقال: إلى أين يا بن أخي؟ قال: إلى بغداد. قال: ما تصنع؟ قال: علي دين أنا مملق. قال: فانا أقضي دينك وأفعل بك واصنع. فلم يلتفت إلى ذلك. فقال له: أنظر يا بن أخي، لا تؤتم أولادي. وأمر له بثلثمائة دينار وأربعة آلاف درهم. فلما قام من بين يديه، قال أبوالحسن موسى عليه السلام لمن حضره:والله ليسعين في دمي، ويؤتمن أولادي. فقالوا له: جعلنـا الله فداك، فأنت تعلم هـذا من حـاله وتعطيه وتصله؟!فقـال لهم:نعم، حدثني أبي، عن آبائه، عن رسول الله صلى الله عليه وآله وسلم:"إن الرحم إذا قطعت فوصلت قطعها الله." فخرج علي بن إسماعيل حتى أتى إلى يحيى بن خالد فتعرف منه خبر موسى بن جعفر عليه السلام ورفعه إلى الرشيد، وزاد عليه وقال له:إن الاموال تحمل إليه من المشرق والمغرب، وإن له بيوت أموال، وإنه اشترى ضيعة بثلاثين ألف دينار فسماها "اليسيرة" وقال (له) صاحبها وقد أحضر المال. لا آخذ هذا النقد، ولا آخذ إلا نقد كذ. فأمر بذلك المال فرد وأعطاه ثلاثين ألف دينار من النقد الذي سأل بعينه، فرفع ذلك كله إلى الرشيد، فأمر له بمائتي ألف درهم يسبب له على بعض النواحي فاختار كور المشرق، ومضت رسله لتقبض المال، ودخل هو في بعض الأيام إلى الخلاء فزحر زحرة خرجت منها حشوته (كله) فسقط، وجهدوا في ردها فلم يقدروا، فوقع لما به وجاء‌ه المال وهو ينزع فقال: ما أصنع به وأنا في الموت. وحج الرشيد في تلك السنة فبدأ بقبر النبي صلى الله عليه وآله فقال: يا رسول الله إني أعتذر إليك من شيء أريد أن أفعله، أريد أن أحبس موسى بن جعفر فإنه يريد التشتيت بأمّتك وسفك دمائها. ثم أمر به فأخذ من المسجد فادخل إليه فقيده، وأخرج من داره بغلان عليهما قبتان مغطاتان هو عليه السلام في إحداهما، ووجه مع كل واحدة منهما خيلا فأخذ بواحدة على طريق البصــرة، والأخرى على طريق الكوفة، ليعمي على الناس أمره، وكان في التي مضت إلى البصرة.وأمر الرسول أن يسلمه إلى عيسى بن جعفر بن المنصور، وكان على البصرة حينئذ فمضى به، فحبسه عنده سنة. ثم كتب إلى الرشيد أن خذه مني وسلمه إلى من شئت وإلا خليت سبيله، فقد اجتهدت بأن أجد عليه حجة، فما أقدر على ذلك حتى أني لاتسمع عليه إذا دعا لعله يدعو علي أو عليك، فما أسمعه يدعو إلا لنفسه يسأل الرحمة والمغفرة. فوجه من تسلمه منه، وحبسه عند الفضل بن الربيع ببغداد فبقي عنده مدة طويلة وأراد الرشيد على شيء من أمره فأبى. فكتب بتسليمه إلى الفضل بن يحيى فتسلمه منه وأراد ذلك منه فلم يفعل. وبلغه أنه عنده في رفاهية وهو حينئذ بالرقة. فأنفذ مسرور الخادم إلى بغداد على البريد، وأمره أن يدخل من فوره إلى موسى بن جعفر عليه السلام فيعرف خبره، فإن كان الامر على ما بلغه أوصل كتابا منه إلى العباس بن محمد وأمره بامتثاله، وأوصل كتابا منه آخر إلى السندي بن شاهك يأمره بطاعة العباس. فقدم مسرور فنزل دار الفضل بن يحيى لا يدري أحد ما يريد، ثم دخل على موسى بن جعفر عليه السلام فوجده على ما بلغ الرشيد، فمضى من فوره إلى العباس بن محمد والسندي، فأوصل الكتابين إليهما. فلم يلبث الناس أن خرج الرسول يركض إلى الفضل بن يحيى، فركب معه وخرج مشدوهاً دهشاً، حتى دخل (على) العباس، فدعا بسياط وعقابين. فوجه ذلك إلى السندي، وأمر بالفضل فجرد ثم ضربه مائة سوط، وخرج متغير اللون خلاف ما دخل، فاذهبت نخوته، فجعل يسلم على الناس يمينا وشمالا. وكتب مسرور بالخبر إلى الرشيد، فأمر بتسليم موسى عليه السلام إلى السندي بن شاهك وجلس مجلسا حافلا، وقال: أيها الناس إن الفضل بن يحيى قد عصاني وخالف طاعتي ورأيت أن ألعنه فالعنوه. فلعنه الناس من كل ناحية حتى ارتج البيت والدار بلعنه. وبلغ يحيى بن خالد فركب إلى الرشيد، ودخل من غير الباب الذي يدخل الناس منه حتى جاء‌ه من خلفه وهو لا يشعر، ثم قال له: التفت إلي يا أمير المؤمنين. فأصغى إليه فزعا فقال له: إن الفضل حدث، وأنا أكفيك ما تريد. فانطلق وجهه وسر، وأقبل على الناس فقال: إن الفضل كان عصاني في شيء فلعنته، وقد تاب وأناب إلى طاعتي فتولوه. فقالوا له:نحن أولياء من واليت وأعداء من عاديت وقد توليناه. ثم خرج يحيى بن خالد بنفسه على البريد حتى أتى بغداد، فماج الناس وأرجفوا بكل شيء. فأظهر أنه ورد لتعديل السواد والنظر في أمر العمال، وتشاغل ببعض ذلك ودعا السندي فأمره فيه بأمره، فامتثله. وسأل موسى عليه السلام السندي عند وفاته أن يحضره مولى له ينزل عند دار العباس بن محمد في أصحاب القصب ليغسله، ففعل ذلك. قال: سألته أن يأذن لي أن أكفنه فأبى وقال: إنا أهل بيت مهور نسائنا وحج صرورتنا وأكفان موتانا من طهرة أموالنا، وعندي كفني. فلما مات أدخل عليه الفقهاء ووجوه أهل بغداد وفيهم: الهيثم بن عدي وغيره، فنظروا إليه لا أثر به، وشهدوا على ذلك، وأخرج فوضع على الجسر ببغداد ونودي: هذا موسى بن جعفر قد مات فانظروا إليه. فجعل الناس يتفرسون في وجهه وهو ميت. قال: وحدثني رجل من بعض الطالبيين أنه نودي عليه: هذا موسى بن جعفر الذي تزعم الرافضة أنه لا يموت فانظروا إليه. فنظروا إليه. قالوا: وحمل فدفن في مقابر قريش، فوقع قبره إلى جانب رجل من النوفليين يقال له عيسى بن عبد الله.

H 6 - Ahmad bin Abdun has narrated the statement of Abul Faraj Ali bin Husain Isfahani that he said: Ahmad bin Ubaid Allah bin Ammar reported on the authority of Ali bin Muhammad Nawfali on the authority of his father; and Ahmad bin Muhammad bin Saad (reported); and Abu Muhammad Hasan bin Muhammad bin Yahya on the authority of their teachers, who said: The reason for the arrest of Musa bin Ja’far (a.s) was that Harun Rashid had put his son in the care of Ja’far bin Muhammad bin Ashath and Yahya bin Khalid Barmaki was jealous of that. He said (to himself): “If the caliphate passes on to (the son), my dominion and that of my son will be destroyed.” Therefore he deceived Ja’far bin Muhammad - and the latter used to believe in Imamate - so that he managed to gain access to him and establish friendly relations with him. His visits to his house were frequent and he became acquainted with his affairs, which he reported back to H¡r£n Rashid and he added to these reports that which would make (Harun Rashid) feel hatred towards him. One day (Yahya bin Khalid) asked some of those he trusted: “Would you find for me a member of the family of Abu Talib, who is not in comfortable circumstances, and then he would let me know what I need?” He was directed to Ali bin Ismail bin Ja’far bin Muhammad. Yahya bin Khalid took him some money. Musa (a.s) was friendly with Ali bin Ismail bin Ja’far bin Muhammad, used to bring him gifts and treat him well. Yahya bin Khalid sent to (Ali bin Ismail) requesting him to visit Harun Rashid and drawing his attention to the kind treatment, which he had given him. So he decided to do that. Musa (a.s) was concerned and summoned Ali. “Where are you going, cousin?” he asked. “Baghdad,” was the reply. “Why are you doing that?” he enquired. “I am in debt and I am poor,” he answered. “I will pay your debt and act for you and carry out (what you need),” Musa (a.s) told him. He did not pay attention to that and began to set about (preparing for his) departure. Abul Hasan (a.s) asked him to come and said to him: “Are you leaving?” “Yes,” he replied, “I must do that.”  “Look, cousin,” he said to him, “fear God and do not give away any confidences against my children.” He ordered him to be given three hundred dinars and four thousand dirhams. (When he stood up in front of him) Abul Hasan Musa (a.s) spoke to those who were present: “By God, he will strive against my blood and will confide against my children.” “May God make us your ransom,” they said, “did you know this from his state when you were giving him gifts and being generous to him?” “Yes,” he said, “my father told me on the authority of his ancestors, on the authority of the Messenger of Allah (s) that when kin cut themselves away, then they should be brought back, for if they cut themselves away, God will cut them off. I wanted to bring him back after he had cut himself off from me for if he cuts me off, God will cut him off. Ali bin Ismail set out until he reached Yahya bin Khalid. He gave him news of Musa bin Ja’far (a.s) and (Yahya bin Khalid) reported to Harun Rashid and added additional material to it. Then he took him to Harun Rashid. The latter asked him about his uncle and he gave information against him to (Harun Rashid). He told him that money was being brought to him from east and west and that he had bought an estate named Al-Yasir for thirty thousand dinars. Its (former) owner had said when he had brought him the money: “I will not accept this currency. I will only accept such-and-such currency.” Then he ordered that money be brought and gave thirty thousand dinars of the currency whose coinage he had asked for. Harun Rashid listened to that and then ordered him to be given two hundred thousand dirhams, with which he sought to make a living in one of the areas. He chose one of the provinces of the east. His messengers were sent to bring the money and he waited there for its arrival. One day he went to the toilet when he was suffering from dysentery and as a result of it the whole of his stomach came out. He fell down. They tried to put it back, but they could not. He was aware of his situation when the money was brought to him while he was in the pangs of death. He said: “What can I do with it? I am about to die.” That year Harun Rashid went on the pilgrimage. He began it at Medina and there he had Abul Hasan Musa (a.s) arrested. It is reported that when he came to Medina, Musa (a.s) received him with a group of nobles. They had gone out to meet him and then Abul Hasan (a.s) had gone on to the mosque as was his custom. Harun Rashid waited until night and then went to the tomb of the Messenger of Allah (s). He said: “O Messenger of Allah (s), I apologize to you for something I want to do. I want to imprison Musa Ibn Ja’far, because he intends to divide your community and cause bloodshed.” Then he ordered him to be taken from the mosque and brought before him. He had him put in chains and called for two awnings to be brought. He had (Abul Hasan) put in one of them on a mule and had the other awning put on another mule. The two mules left his house carrying the two awnings, which were closed. With each one went the cavalry. The cavalry divided and some went with one awning on road to Basra and the other to Kufa. Harun Rashid only did that in order to confuse the people about what had happened to Abul Hasan (a.s). He ordered the men who were with the awning in which was Abul Hasan to hand him over to Isa bin Ja’far bin Mansur, who was governor of Basra at that time. He was handed over to him and he kept him in detention for a year. He then wrote a letter to Harun saying, “You may take him (i.e. Imam Kadhim) from me and hand him over to any other person; otherwise, I will release him. I have tried all means to find any overwhelming evidence against him, but I failed. In fact, I even eavesdropped on him hoping that I would hear him invoking God’s curse upon me or you, but I always heard him supplicating God for himself and imploring Him for mercy and forgiveness. So, Harun order someone to go and receive the Imam from Isa. The Imam was then detained with al-Fadhl ibn al-Rabi in Baghdad where he spent a very long time of detention. However, Harun wanted al-Fadhl to kill the Imam, but the later refused. As a result, Harun ordered him through a letter to give the Imam to al-Fadhl ibn Yahya who also refused to obey Harun's orders of killing the Imam. Harun, while residing in al-Riqqah, was then informed that the Imam was living in luxury under the custody of al-Fadhl ibn Yahya; so, he ordered his servant Masrur to go to Baghdad, immediately come to Musa ibn Jaffar and gather information about his actual situation there. Harun instructed, “If you see him enjoy luxury as has been told, you mus then take this letter of mine to Abbas ibn Muhammad and take this another letter to Sindi ibn Shahak and order both of them to carry out my instruction mentioned in these letters immediately.” Obeying his master, Masrur came to Baghdad and resided in the house of al-Fadhl ibn Yahya without letting anyone know what he had come for. He then visited Musa ibn Jaffar and found him enjoying luxury, as exactly as Harun had been told. As soon as he left, he headed for Abbas and Sindi and delivered them the two letters of Harun. At once, the messenger left for al-Fadhl ibn Yahya running. When he was there, the people noticed that al-Fadhl rode with the messenger while he was overcome by astonishment and surprise. Once he met Abbas, he asked for lashes and a lashing wood. He assigned the mission to Sindi and ordered that al-Fadhl should be stripped of his clothes and lashed one hundred lashes. When he left, al-Fadhl was extremely astounded that he unconsciously went on greeting people. Masrur the servant transmitted this news to Harun in a letter and the latter ordered him to had over Imam Musa Kadhim (a.s) to Sindi ibn Shahak. Harun gathered the people and delivered a speech, saying, “O people, al-Fadhl ibn Yahya has disobeyed and challenged my orders. So, I see that you should invoke curse on him.” Cries of curse on al-Fadhl were uttered by all people from every corner of Harun's house that shook with these cries. Upon receiving these news, Yahya ibn Khalid came to Harun and entered from another door than the one usually used by people. He thus surprised Harun from his back and said to him, “Would you please listen to me, O Amir al-Mu'minin?” Panicked by this move, Harun paid his attention to Yahya who said to him, “It is true that al-Fadhl has committed a mistake, but we can set aright what he has ruined.” These words gladdened Harun who thus turned his face towards the attendants and said to them, “Because al-Fadhl had disobeyed me, I asked you to invoke curse upon him. Now that he repented and returned to my obedience, you should now accept him as your chief.” Acceding to him, the attendants shouted, “We always are friends of those whom you befriends and enemies of those whom you alienate. So, we are now loyalists to al-Fadhl.” Yahya ibn Khalid himself undertook the mission of transferring the ruler’s letters. When he arrived in Baghdad, the people surged and began to doubt everything. So, Yahya had to pretend that he had come for setting aright all their affairs and observing the performance of the governmental officials. While he was implementing some of these reformations, he summoned Sindi and conveyed to him the instructions of the ruler. Of course, Sindi went on carrying out these instructions. At the hour of his death, Imam Musa (a.s) asked Sindi to bring to him one of his servants who lived in the house of Abbas ibn Muhammad so that he would perform the ritual bathing of his body after his death. Sindi did. The reporter added: I asked Imam Kadhim (a.s) to allow me to enshroud him, but he refused and said, “We, the Ahl al-Bayt, manage the affairs of the dowries of our wives, our journeys to the Hajj pilgrimage and the shrouds that are used for enshrouding our dead bodies from our purest legally gotten money. I have my own shroud.” When the Imam passed away, master scholars and celebrated personalities of Baghdad, one of whom was al-Haytham ibn Adi, were allowed to see his dead body so that they would witness that he was not killed; rather, his death was natural. His dead body was then taken out and put on the bridge. A caller shouted, “This is the body of Musa ibn Jaffar. You people may come and look at it.” So, the people came to look at his face fixedly. The Reporter added: A man from the descendants of Ali ibn Abi Talib reported to me that the caller who stood on the dead body of Imam Kadhim shouted, “This is Musa ibn Jaffar whom the Rafidah claim that he would not die. Come on and look at him.” So, people came and gazed at the body. The Imam’s body was then carried and buried in the cemetery of Quraysh; so, his grave was next to a man from the Nawfar family, whose name was Isa ibn Abdullah.”

7- وروى محمد بن يعقوب عن علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن الحسن بن محمد بن بشار قال حدثني شيخ من أهل قطيعة الربيع من العامة ممن كان يقبل قوله، قال:جمعنا السندي بن شاهك ثمانين رجلا من الوجوه المنسوبين إلى الخير فأدخلنا على موسى بن جعفر عليه السلام، وقال لنا السندي:يا هؤلاء انظروا إلى هذا الرجل هل حدث به حدث؟ فإن أمير المؤمنين لم يرد به سوء، وإنما ننتظر به أن يقدم ليناظره وهو صحيح موسع عليه في جميع أموره فسلوه وليس لنا هم إلا النظر إلى الرجل في فضله وسمته. فقال موسى بن جعفر عليه السلام:أما ما ذكره من التوسعة وما أشبهها فهو على ما ذكر، غير أني أخبركم أيها النفر إني قد سقيت السم في سبع تمرات وأنا غدا أخضر وبعد غد أموت. فنظرت إلى السندي بن شاهك يضطرب ويرتعد مثل السعفة. فموته عليه السلام أشهر من أن يحتاج إلى ذكر الرواية به، لأن المخالف في ذلك يدفع الضرورات، والشك في ذلك يؤدي إلى الشك في موت كل واحد من آبائه وغيرهم فلا يوثق بموت أحد. على أن المشهور عنه عليه السلام أنه وصى إلى ابنه علي بن موسى عليه السلام وأسند إليه أمره بعد موته، والأخبار بذلك أكثر من أن تحصى، نذكر منها طرفا ولو كان حيا باقيا لما احتاج إليه.

7 - Muhammad bin Yaqub has narrated from Ali bin Ibrahim and he from Muhammad bin Isa bin Ubaid and he from Hasan bin Muhammad bin Bashar and he from an old man from Qatiatur Rabi (a Baghdad locality) from Ahle Sunnat and from those who commanded influence and their statements are reliable; they have narrated that he said: Sandi bin Shahik gathered us eighty persons from the respectable and noble class and took us to Musa Ibn Ja’far (a.s) and said: ‘Look at this man. Has anything happened to him? That is because people claim that a detested thing has been done to him. They say that many times. This is his house and this is his bed. We entertained him and did not harass him. The Commander of the faithful (Harun) does not intend to do evil to him; he is waiting for him to debate with him. He is entertained in all his affairs. So ask him.’” That Shaykh said: “We had no concern, except that we intended to see and meet the Imam. When we approached him, we did not see the like of him in virtue and worship. He said to us: ‘As for the entertainment and the like he mentioned, they are other than what he mentioned. However, people, I will tell you: I have been given poison in seven fresh dates. I will turn yellow tomorrow and die after tomorrow.’” When Sandi heard that, his strength collapsed, and he shook all over. That is because the Imam refuted his claims of being innocent of assassinating him. On the basis of this, the martyrdom of the Imam (a.s) is so well known that it does not need the mention of traditional reports; because denial of the martyrdom of the Imam in the meaning of opposing the necessities and facts, and on one side doubt in his martyrdom leads to doubt in the death and martyrdom of each of his Infallible forefathers and even others, Therefore, one will not be certain of the death of any of them. In addition to what has passed, it is well known that the Imam made a bequest to his son, Ali bin Musa (a.s) and after the martyrdom, entrusted the matter of Imamate to him and there are more traditional reports on this subject than they can be computed; we mention some of them to show that if he had been alive, there would have been no need for him to make a bequest to Imam Ali Ridha (a.s).

Kitāb al-Ghayba

Book 1, Chapter 9