ibn Ja’far (al-Kazim) (a.s.) and Imam Ali ibn Musa Al-Ridha’ (a.s.). The book mainly focuses on Imam Ali ibn Musa Al-Ridha’ (a.s.). However, it covers much of what happened to his father (a.s.), as that affected him. I have translated this work from Arabic into English for the interested readers. Regarding the references to the Holy Quran's verses, I have exactly cited them for coherency using an available translation of the Quran into English by Mr. Abdullah Yusuf Ali - may God reward him. The translation of the Holy Quran that I used is the following:

The Holy Quran

Text, Translation, Commentary and Notes Large Size (1 Volume)

Abdullah Yusuf Ali (English Arabic).

First of all, I thank God for His help in granting the health, the strength, and the sustenance to undertake and complete this tremendously difficult task. May He accept it as a minor service.

I have relied on many sources of reference materials in completing this tremendous task. I am indebted to all those sources which I cannot name one by one. I am also indebted to my dear wife for her careful editing of the work which has added a lot of value to it. I am also indebted to Ansariyan Publications for patiently supporting this work and completing the final typesetting of the book.

I warmly welcome any suggestions made by the readers that might help me become informed about my errors and shortcomings, and help me improve future works.

As there are many references to the names of the Divine

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Leaders in this book, I have listed them in order here so that the reader can refer to this list whenever needed:

1- Imam Ali (a.s.): The Commander of the Faithful - Ali ibn Abi Talib (a.s.)

2- Imam Al-Hassan (a.s.): Al-Hassan ibn Ali ibn Abi Talib (a.s.)

3- Imam Al-Husayn (a.s.): Al-Husayn ibn Ali ibn Abi Talib (a.s.)

4- Imam As-Sajjad (a.s.): Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

5- Imam Al-Baqir (a.s.): Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

6- Imam As-Sadiq (a.s.): Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

7- Imam Al-Kazim (a.s.): Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

8- Imam Al-Ridha’ (a.s.): Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

9- Imam Al-Jawad (a.s.): Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

10- Imam Al-Naqi (a.s.): Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

11- Imam At-Taqi (a.s.): Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

12- Imam Al-Mahdi (a.s.): Muhammad ibn Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.).

I have also listed them in order in the form they appear in Tradition No.

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6-1 recorded on a silvery-white pearl brilliant sheet of paper in the hands of the Blessed Lady Fatima (a.s.):

1- Abul Hassan Ali ibn Abi Talib al-Murtadha (Imam Ali) whose mother is Fatima - the daughter of Asad ibn Hashem ibn Abd Manaf

2- Abu Muhammad Al-Hassan ibn Ali al-Barr, whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad

3- Abu Abdullah Al-Husayn ibn Ali At-Taqi whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad

4- Abu Muhammad Ali ibn Al-Husayn al-Adl whose mother is Shahr Banu - the daughter of Yazd Gird

5- Abu Ja’far Muhammad ibn Ali Al-Baqir whose mother is Umm Abdullah - the daughter of Al-Hassan ibn Ali ibn Abi Talib

6- Abu Abdullah Ja’far ibn Muhammad As-Sadiq whose mother is Umm Farwa - the daughter of Al-Qasim ibn Muhammad ibn Abi Bakr

7- Abu Ibrahim Musa ibn Ja’far whose mother is a slave maid called Hamidah al-Mosaf’fat

8- Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) whose mother is a slave maid called Najma

9- Abu Ja’far Muhammad ibn Ali al-Zak’ki whose mother is a slave maid called Khayzaran

10- Abul Hassan Ali ibn Muhammad Al-Amin whose mother is a slave maid called Susan

11- Abu Muhammad Al-Hassan ibn Ali al-Rafiq whose mother is a slave maid called Samanah and whose nickname is Ummul Hassan

12- Abul Qasim Muhammad ibn Al-Hassan (a.s.) who is the Riser - the Proof of God - whose mother is a slave maid called Narjis.

May God’s Blessings be upon them all.

Dr. Ali Peiravi

Ali_peiravi@yahoo.com [15]

Master of the holy Shrine(1)

You are the Majestic and the Divine

O The Gem of Muhammad's Crown

You are the light of God in our town(2)

O The golden hands that fly

Above the sick and those who cry

O The savior of the deer(3)

People love you so sincere

O The shining star of the sky

You are always out there so high

O The source of light in the believer's heart

You are always shining out there so bright

O The shining face in my eye

I cannot stand to tell you bye

O The preacher of the Holy Book

Tell me the words and catch me on the hook

O The rain of peace and glory

Your life is filled with many a story

Talat June Peiravi

ibn Al-Husayn ibn Musa ibn Babooyeh al-Qummi known as Sheikh Sadooq. He has such a high rank in knowledge, understanding, realization of the true meaning of traditions, jurisprudence, honesty in speech and extensive highly valuable writings that no one can write about and fully express these. All the knowledgeable people who have either written his biography or used his highly valuable books have tried to praise his works and declare his Divine Leadership and honesty. They have called him Sheikh that is normally the title of native scholars trained in the traditional sciences such as clerical dignitaries, members of a religious order, or professors of spiritual institutions of higher learning - that is master of an order. He has also been called honest and a forerunner.

We can say that he has been one of the signs of God. He passed away in the year 381 A.H. (990 A.D.) when he was more than seventy years old. His publications - that were more than 300 in number - were like brilliant stars guiding those who sought to follow the Divine Path. Unfortunately, the tragic occurrences in history resulted in the loss of the majority of his works. We can clearly state that not even one tenth of his writings have remained up until today.

to get a bit more familiar with him.

Sheikh al-Taefeh (may God have mercy upon him) has called him ‘of a high position’ in his book Al-Fehrest. Then he wrote, ''He is the protector of the traditions, aware and informed about the personalities, and is an informed person and a critic on Akhbar (traditions). One has not seen anyone of similar capabilities among the scientists in Qum. He has about 300 publications.'' He also makes similar remarks about him in his Rijal.

Najjashi who was a great researcher on ‘great men’ calls him ‘Abi Ja’far from Qum’. He also calls him Sheikh, our jurisprudent, a shining character, and the honor of the Shiites in Khorasan(1). He wrote, “When in the year 355 A.H. (965 A.D.) he entered Baghdad, he was young. The great men of the Shiites listened to him to learn traditions and gain Divine Knowledge.”

Al-Khatib al-Baghdadi in his famous book TARIKH BAGHDAD (the history of Baghdad) wrote, “He (a.s.heikh Sadooq) went to Baghdad and quoted traditions on the authority of his father. He was one of the well-known and noble men of the Shiites, and Muhammad ibn Talha an-Naáli told me about him.”

Ibn Edris has praised him in his book SARA’IR and said, “He was honest in speech, noble, informed about the traditions and a critic. He was very knowledgeable about the great men. He had memorized many traditions.”

Allameh al-Hilli has called him Sheikh, and has said that he is our jurisprudent, our honor, and the bright and real character

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of the Shiites.

He has been called the following titles by the noble religious Shiite scholars: Ibn Shahr Ashoob; Seyed ibn Tawoos; Fakhr al-Mohaghegin; ash-Shahid al-Awwal (the first martyr); Re'is al-Mohaditheen; al-Sheikh al-Ajall; Imam Asreh; Rokn Min Arkan ad-Din (one of the pillars of religion); Sadooq al-Muslimeen; Ayatullah fil-Alemin; al-Sheikh al-A'zam; al-Sheikh al-Sadooq; Hujatul Islam; al-Sheikh ath-Thiqa; al-Molood Bid-Da'wat; al-Sheikh al-Imam al-Moghaddam; al-Fadhil al-Mo’adhdham; Omdatul Fudhala; Sheikh Minal-Mashayekh; Rokn min Arkan ash-Sharia; Sheikh al-Hafazah; Wajihat at-Ta’efah al-Mostahfazeh; Emaduddin; and al-Sheikh al-Alam Al-Amin, among many other titles.

and has cited another tradition from Abul Hassan Muhammad ibn Ahmad ibn Ali ibn Asad al-Asadi known as Ibn Jaradeh al-Bardaýee in Ray on the second date.

He lived in Ray from 347 A.H. (957 A.D.) until he requested permission from Rokn ud-Dowleh - the ruler of the Buya clan - to visit the holy shrine of Imam Al-Ridha’ (a.s.) in Mashhad. He then traveled to Mashhad in 352 A.H. (962 A.D.) and returned to Ray after visiting the holy shrine. Regarding this he wrote in his book, “When I asked the successful ruler Rokn ud-Dowleh for permission to visit the holy shrine of Imam Al-Ridha’ (a.s.), he approved of my request in the (Arabic) month of Rajab in the year 352 A.H. (962 A.D.) When I returned home, he called me in again and said, ‘The place you want to visit is a blessed place of martyrdom. I have visited it myself. When I was there, I asked God to fulfill the requests I had in my mind. God answered my prayers and fulfilled them. Therefore, when you get there, remember me, and do not forget to visit on my behalf and pray for me since prayers will be fulfilled by God when they are presented in that holy place.’ I promised him to do so, and I fulfilled my promise. Upon my return from the blessed Mashhad, I went to see the ruler. He asked me if I had prayed for him, and visited the Shrine on his behalf.

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I replied in the positive. He said, ‘You did well since it has been proven to me that prayers will be accepted there.’

On this trip to Mashhad that year, he entered Neishaboor. He recorded some traditions from the religious scholars there, among whom we can name Abu Ali Husayn ibn Ahmad Bayhaqi - who narrated several traditions for him in his own house - Abdul Vahid ibn Muhammad ibn Ubdoos Neishaboori, Abi Mansoor Ahmad ibn Ibrahim ibn Bakr Khori, Abu Saeed Muhammad ibn Fadhl ibn Muhammad ibn Ishaq Mozakkar Neishaboori known as Abi Saeed al-Muallem, Abut-Tayyeb Husayn ibn Ahmad ibn Muhammad Razi and Abdullah ibn Muhammad ibn Abdul Wahab al-Sejezy. In addition, Abu Nasr Ahmad ibn Al-Husayn ibn Ahmad ibn Obayd al-Zabee al-Marwani al-Neishaboori cited some traditions for him in Neishaboor. In addition, a group of people cited traditions for him in Marv Rood among whom we can name the jurisprudent Abul Husayn Muhammad ibn Ali ibn al-Shah, and Abu Yusuf Rafeh ibn Abdullah ibn Abdul Malik. In the same year, he traveled to Baghdad and heard some traditions from the religious scholars there. He had also gone to Kufa, Fayd, Mawara’ un-Nahr, Balkh, Samarqand and Forghaneh and had heard traditions from the religious scholars in these cites.

Fehrest that he was born after the demise of Muhammad ibn Uthman al-Umari who was the second (of the four) representatives of the twelfth Imam (a.s.) - that is in year 305 A.H. (917 A.D.) at the beginning of the mission of Abil Qasim Husayn ibn Ruh - who was the third representative of the twelfth Imam (a.s.).

Sheikh Sadooq quoted on the authority of Abu Ja’far Muhammad ibn Ali ibn al-Aswad, ‘After the demise of Muhammad ibn Uthman al-Umari - may God be pleased with him - Ali ibn Husayn ibn Musa ibn Babawayh(1) asked me to ask Husayn ibn Ruh to ask our Master - the Imam of Time (the twelfth Imam al-Mahdi) (a.s.) - to pray and ask God the Almighty to grant him a son. I did so, and he secretly reported that. He informed me after three days that the Imam (a.s.) had prayed for Ali ibn Al-Husayn, and that God the Almighty will soon bless him with a son, and will grant him more children thereafter.’

The above has also been cited by Sheikh al-Ta’ifeh and Najjashi - may God have mercy upon them. What has been presented about his birth-date was the information available from him himself who best knows about his life history and some of the great religious scholars. Thus, we can conclude that he was born after the year 305 A.H (917 A.D.). His birth was a blessing, and he was blessed since he was born due to the prayers of the

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Imam of Time (a.s.). Everyone benefited from him, and his being blessed. That is why he was always very proud and said that he was born due to the prayers of the Imam of Time (a.s.). He also said, ‘There were many occasions when Abu Ja’far Muhammad ibn Ali al-Asvaed (who narrated the details about his birth) saw how studiously I attended the classes of our Professor - Muhammad ibn Ahmad ibn al-Valid (May God have mercy upon him); and how eager I was to learn and memorize scientific books. He would tell me there is no wonder I am so eager to acquire knowledge since I was born due to the prayers of the Imam of Time (a.s.).’

Tonikaboni, Tanqih Al-Maqal by Mamaghani, Montakhab Ul-Tawarikh by Khorasani and Tava’ed Ar-Razavieh by Qumi. This has been recorded in Rowza by Khansari as follows: ‘This event was a demonstration of the nobility of the Sheikh. It attracted the attention of many people, and was a source of guidance for many and a cause of happiness for many enlightened people. There once appeared a rupture in the shrine of the noble Sheikh - that is located near Ray - due to a flood.

When they investigated to find the degree of damage done in order to reconstruct it, they reached a room in which he was buried. Once they entered that room they found his body naked, with his private parts covered, and in perfect shape. His face was absolutely peaceful and they could still see the polish (khadhab) on his nails. The shroud with which his body was wrapped at the time he was buried had worn out, torn into shreds and fallen down on the dirt around his corpse. The news rapidly spread around in Tehran. When Fath Ali - the grandfather of Naser ad-Din - the king of Qajar heard about this around the year 1238 A.H. (1859 A.D.), he went there in person to investigate.

He consulted with the government officials whom he trusted as to whether or not he should enter the tomb in person. They did not recommend the king entering the tomb, as they thought this was not appropriate for his rule. Then a

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group of religious scholars and well-known people were sent into the tomb to check the issue. When the numerous people who had entered the tomb all testified to the truth of this issue, no doubt was left for the king. Once he was certain about the truth of this issue, he ordered the cavity to be closed off, and the building of the shrine to be reconstructed, and decorated in the best possible fashion using mirror work. I have personally seen some of the people who were present there. Some of our religious professors who are of the noble scholars have also described this event. And peace be upon him the day he is born, and the day he dies, and the day he is resurrected.’

glory!

In another short poem he has also said,

O visitor who got up early, ran,

and walked like lightning when it flashes,

Recite my greetings to my master Al-Ridha’,

Who is at Toos,

The grandson of the chosen Prophet,

son of al-Murtadha, the Testamentary Trustee,

Who attained firm exaltedness and built white glory!

Say to him: (These greetings) are from a loyal one

who regards friendship as obligatory!

accepted by his Prophet (S) and the Imams (a.s.) that followed the Prophet (S) on His Earth.” Al-Bezanti said, “Were not your father and grandfathers accepted by God, the Prophet and the Imams?” Imam Al-Jawad (a.s.) said, “Yes, they were.” He then asked, “Why then only was your father called Al-Ridha’ and they were not?” Then Imam Al-Jawad (a.s.) said, “That is because his friends and followers as well as his opponents accepted him, while this was never the case for my forefathers. Therefore, he is the only one who is called Al-Ridha’.”

1-2 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - with whom God may be pleased - narrated that Muhammad ibn Abi Abdullah al-Kufi

1

بابُ العِلَّةِ الَّتِی مِنْ أَجْلِها سُمِّیَ عَلِیِّ بْنِ مُوسَی عَلَیْهِمَا السَّلاَمُ «الرِّضا»

قالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنِ عَلِیِّ بْنِ الحُسَیْنِ بْنِ مُوسَی بْنِ بابَویه القُمِّیُّ الفقیه [نَزِیلُ الرَّیُّ ] مُصَنِّفُ هذا الْکِتاب - أَعانَهُ اللَّهِ عَلی طاعَتِهِ وَوَفَّقَهُ لِمَرْضاتِهِ -:

1 - حَدَّثَنا أَبی وَمُحَمَّدُ بْنِ مُوسَی بْنِ المُتَوَکِّل؛ وَمُحَمَّدُ بْنِ عَلِیِّ ماجِیلَوَیْه؛ وَأحْمَدُ بْنِ علی بن إِبْراهیمَ بْنِ هاشِم؛ وَالحُسَیْنُ بْنُ إِبْراهیم ناتانَةَ؛ وَأَحْمَدُ بْنِ زِیادِ بْنِ جَعْفَر الْهَمَذانیُّ؛ وَالحُسَیْنُ بْنِ إِبْراهیمَ بْنِ هشام المُکَتَّبُ؛ وَعَلِیُّ بْنِ عَبْدِاللَّهِ الْوَرَّاقُ - رَضِیَ اللَّهُ عَنْهُمْ جَمِیعاً - قالُوا: حَدَّثَنا عَلِیُّ بْنُ إِبراهیمَ بْنِ هاشِم، عَنْ أَبیهِ، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبی نَصْرِ البِزَنْطِیِّ قالَ: قُلتُ لأَبِی جَعْفَرٍ مُحَمَّدِ بْنِ مُوسَی عَلَیْهِمُ السَّلاَمُ: إِنَّ قَوْماً مِنْ مُخالِفِیکُمْ یَزْعُمُونَ أَنَّ أَباکَ إِنَّما سَمَّاهُ الْمَأمُون الرِّضا عَلَیْهِ السَّلامُ لَمّا رَضِیَهُ لِوِلایَةِ عَهْدِهِ فَقالَ: کَذَبُوا وَاللَّهِ وَفَجَرُوا، بَلِ اللَّهُ تَبارَکَ

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وَتَعالی سَمَّاهُ الرِّضا عَلَیْهِ السَّلامُ ، لأَنَّهُ کانَ رضیِ لِلَّهِ عَزَّ وَجَلَّ فِی سَمائِهِ، وَرَضِیَ لِرَسُولِهِ وَالأَئِمَّةِ مِنْ بَعْدِهِ - صَلَواتُ اللَّه عَلَیْهِم - فِی أَرْضِهِ، قالَ فَقُلْتُ لَهُ: أَلَمْ یَکُنْ کُلُّ واحِدٍ مِنْ آبائِکَ الماضِینَ عَلَیْهِمُ السَّلاَمُ رَضِیَ لِلَّهِ تَعالی وَلِرَسُولِهِ وَالأَئِمَّةِ عَلَیْهِمُ السَّلاَمُ فَقالَ: بَلی ، فَقُلْتُ: فَلِمَ سُمِّیَ أَبُوکَ مِنْ بَیْنِهِم الرِّضا عَلَیْهِ السَّلامُ ؟ قالَ: لأَنَّهُ رَضِیَ بِهِ الُْمخالِفُونَ مِنْ أَعْدائِهِ کَما رَضِیَ بِهِ الْمُوافِقُونَ مِنْ أَوْلِیائِهِ وَلَمْ یَکُنْ ذلِکَ لأَحَدٍ مِنْ آبائِهِ عَلَیْهِمُ السَّلاَمُ، فَلِذلِکَ سُمِّیَ مِنْ بَیْنِهِمُ عَلَیْهِمُ السَّلاَمُ الرِّضا.

2 - حَدَّثَنا عَلِیِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاق رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ أَبی عَبْدِاللَّهِ الکُوفِیُ عَنْ سَهْلِ بْنِ زِیادِ الأَدَمِیِ عَنْ عَبْدِالعَظِیم الْحَسَنِیِّ عَنْ سُلَیْمانَ بْنِ

quoted on the authority of Sahil ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Soleiman ibn Hafs al-Marwazy that Imam Al-Kazim (a.s.) used to call his son Al-Ridha’ and said, ‘Call my son, Al-Ridha’’, or ‘I called my son Al-Ridha’.’ When he talked to his son Al-Ridha’, he called him Abul Hassan (that is the same as Abul Hassan or Abil Hassan).(1)

named Toktam when Abul Hassan Musa ibn Ja'far (a.s.) became her master (i.e. husband).

2-2 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi quoted on the authority of al-Sowly, on the authority of Own ibn Muhammad al-Kendy quoted on the authority of Abul Hassan Ali ibn Maysam(1) - Imam Al-Kazim's mother - who was one of the noble Persian ladies called Hamideh, bought a female slave of the Mowalledeh(2) type named Toktam. Toktam was one of the noblest ladies in regards to intelligence, religion and respect for her master and his mother Hamideh. She respected Lady Hamideh so much that she would never sit down in her presence. Then Lady Hamideh told her son - Imam Musa ibn Ja’far (a.s.), “O my son! Toktam is a female slave. I have never seen any female slave better than her. I have no doubt that God will purify any generations from her offspring. Therefore, I will bestow her on you. Treat her with kindness. When she gave birth to Imam Al-Ridha’ (a.s.), Imam Al-Kazim (a.s.) called her Taherah.”

Then Ali ibn Maysam added, “Imam Al-Ridha’ (a.s.) drank a lot of milk and was a chubby baby. Then his mother asked for a wet-nurse to breast-feed the baby. She was asked if she had run out of milk. She replied, ‘No, I

حَفْصٍ الْمَرْوَزِیِّ قالَ: کانَ مُوسَی بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلیِّ بْنِ الحُسَیْنِ بْنِ عَلیِّ بْنِ أَبی طالِب عَلَیْهِمُ السَّلاَمُ یُسَمِّی وَلَدَهُ عَلِیّاً عَلَیْهِ السَّلامُ، الرِّضا وَکانَ یَقُولُ: «اُدْعُوا لِی وَلَدِیَ الرِّضا» وَ«قُلتُ لِوَلَدِیَ

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الرِّضا» وَ«قالَ لِی وَلَدِیَ الرِّضا» وَإِذا خاطَبَهُ قالَ: «یا أَبَا الحَسَنِ».

2

بابُ ما جاءَ فِی اُمِّ الرِّضا عَلِیِّ بْنِ مُوسَی عَلَیْهِمَا السَّلاَمُ وَاِسْمِها

1 - حَدَّثَنا الْحاکِمُ أَبُو عَلِیٍّ الحُسَیْنُ بْنُ أحْمَدَ الْبِیْهَقِیُّ فِی دارِهِ بِنِیْسابُورَ فِی سَنَةِ اِثْنَتَیْنِ و خَمْسِینَ وَثَلاثِمِائَةٍ و قالَ: أَخْبَرنا مُحَمَّدُ بْنُ یَحْیَی الصُّولیُّ قِراءَةً عَلَیْهِ قالَ: أَبُو الحَسَن الرِّضا عَلَیْهِ السَّلامُ هُوَعَلِیُّ بْنِ مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِیِّ بْنِ الحُسَیْنِ بْنِ عَلِیِّ بْنِ أَبِی طالِب عَلَیْهِمُ السَّلاَمُ وَاُمُّهُ اُمُّ وَلَدٍ تُسَمّی تُکْتَمُ، عَلَیْهِ اسْتَقَرَّ اِسْمُها حِینَ مَلَکَها أَبُو الحَسَنِ مُوسَی بْنِ جَعْفَرِ عَلَیْهِمَا السَّلاَمُ.

2 - حَدَّثَنا الْحاکِمُ أَبُو عَلِیِّ الحُسَیْنُ بْنُ أحْمَد الْبِیْهَقِیُّ قالَ: حَدَّثَنا الصُّولیُّ قالَ: حَدَّثَنی عَوْنُ بْنُ مُحَمَّدِ الْکِنْدِیُّ قالَ: سَمِعْتُ أَبَا الحَسَنِ عَلِیَّ بْنَ مِیْثَم - یَقُولُ: وَما رَأَیتُ أَحَداً قَطُّ أَعْرَفَ بِاُمُورِ الأَئِمَّةِ عَلَیْهِمُ السَّلاَمُ وَأَخْبارِهِمْ وَمَناکِحِهِمْ مِنْهُ - قالَ: اشْتَرَتْ حَمِیدَةُ المُصَفَّاةُ وَهِیَ اُمُّ أَبِی الحَسَنِ مُوسَی بْنِ جَعْفَر عَلَیْهِمَا السَّلاَمُ، وَکانَتْ مِنْ أَشْرافِ العَجَمِ جارِیَةً مُوَلِّدَةً وَاِسْمُها تُکْتَمُ وَکانَتْ مِنْ أَفْضَلِ النِّساءِ فی عَقْلِها وَدِینِها وَإِعْظامِها لِمَوْلاتِها حَمِیدَةَ المُصَفَّاةِ، حَتّی إِنَّها ما جَلَسَتْ بَیْنَ یَدَیْها مِنْذُ مَلَکَتْها إِجْلالاً لَها، فَقالَتْ لِإِبْنِها مُوسَی عَلَیْهِ السَّلامُ: یا بُنَیَّ إِنَّ تُکْتَمُ جارِیَةٌ ما رَأَیتُ جارِیَةً قَطُّ أَفْضَلَ مِنْها و لَسْتُ أَشُکُّ أَنَّ اللَّهَ تَعالی سَیُطَهِّرُ نَسْلَها إِنْ کانَ لَها نَسْلٌ وَقَدْ وَهَبْتُها لَکَ، فَاسْتَوْصِ خَیْراً بِها فَلَمَّا وَلَدَتْ لَهُ الرِّضا عَلَیْهِ السَّلامُ سَمَّاها الطَّاهِرَةَ، قالَ: وَکانَ الرِّضا عَلَیْهِ السَّلامُ یَرْتَضِعُ کَثِیراً وَکانَ تامَّ الْخَلْقِ فَقالَتْ: أَعِینُونِی بِمُرْضِعٍ، فَقِیلَ لَها: أَنْقَضَ الدَّرُّ؟! فَقالَتْ: ما أَکْذِبُ، وَاللَّهِ

swear by God that I have not run out of milk, but since the birth

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of this baby I cannot attend to my own prayers and supplications.’”

Al-Hakim Abu Ali quoted on the authority of al-Sowly, “One proof that the name of Imam Al-Ridha’'s mother is Toktam can be found in this poem composed about Imam Al-Ridha’ (a.s.):

The Noble Ali is the best of the people

Who has the best father, forefathers and tribe.

Toktam gave birth to him

Who is the eighth Leader.

With his knowledge and patience

He will stress God's covenant with the people.”

Al-Sowly said, “And some people have ascribed this to my paternal uncle - Ibrahim ibn Abbas - but no such thing has been narrated for me about him. I neither accept nor will I reject what has been narrated for me or what I have not heard. However, the following poem was undoubtedly composed by my paternal uncle - Ibrahim ibn Abbas:

The deeds of just men are just witnesses for their doers.

O yes, they have some considerable amount of new wealth

That is not at all similar to what they had before.

They(1) give you(2) only one percent of your own wealth,

Yet they mention it as if they are doing you a favor.

Whoever eulogizes your enemies, has not eulogized God.

You are nobler than your eighth-generation cousin (al-Ma’mun)

Just as your forefathers were nobler than his forefathers.”

Al-Sowly said, “I found these verses written in my father's notebook in his own handwriting. My father used to say that his brother had recited these poems and said that our uncle had composed them about Ali(3). There is a note in the

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margin of one of the pages of that notebook stating, ‘What is meant by eighth-generation cousin is Al-Ma’mun, since both Imam Al-Ridha’ (a.s.) and Al-Ma’mun were eighth generation descendants of Abdul Muttalib.”

وَاللَّهِ ما نَقَصَ الدَّرُّ، لکِن عَلَیّ وِرْدٌ مِنْ صَلاتِی وَتَسْبِیحِی، وَقَدْ نَقَصَ مُنْذُ وَلَدْتُ.

قالَ الْحاکِمُ أَبُو عَلیِ: قالَ الصُّولیُّ: وَالدَّلِیلُ عَلَی أَن اِسْمَها تُکْتَمُ قَوْلَ الشَّاعِرِ یَمْدَحُ الرِّضا عَلَیْهِ السَّلامُ:

ألا إنَّ خَیْرَ النَّاسِ نَفْساً وَوالِداً

وَرَهْطاً وَأَجْداداً عَلِیُّ المُعَظَّمُ

أَتَتْنا بِهِ لِلْعِلْمِ وَالْحِلْمِ ثامِناً

إِماماً یُؤَدِّی حُجَّةَ اللَّهِ تُکْتَمُ

وَقَدْ نَسَبَ قَوْمٌ هذا الشِّعْرَ إِلی عَمِّ أَبی إِبْراهیمَ بْنِ العَبَّاسِ وَلَمْ أَرْوِهِ لَهُ، وَما لَمْ یَقَعْ لِی بِهِ رِوایَةً وَسَماعاً فَإِنِّی لا أُحَقِّقُهُ وَلا اُبْطِلُهُ بَلِ الَّذِی لا أَشُکُّ فِیهِ أَنَّهُ لِعَمِّ أَبی إِبْراهیمِ بْنِ العَبَّاسِ قولَهُ:

کَفی بِفِعالِ امْرِءٍ عالِمٍ

عَلی أَهْلِهِ عادِلاً شاهِدا

أَری لَهُم طارِفاً مُونِقاً

وَلا یُشْبِهُ الطّارِفُ التَّالِدا

یُمَنُّ عَلَیْکُمْ بِأَمْوالِکُمْ

وَتعطون من مائَةٍ واحِدا

فَلا یَحْمَدُ اللَّهَ مُسْتَبْصِرٌ

یَکُون لأَعْدائِکُمْ حامِدا

فَضَلْتَ قَسِیمَکَ فِی قُعْدَدٍ

کَما فَضَلَ الوالِدُ الوالِدا

قالَ الصُّولیُّ: وَجَدْتُ هذِهِ الأَبْیاتَ بِخَطِّ أَبی، علی ظَهْرِ دَفْتَرٍ لَهُ یَقُولُ فِیهِ: «أَنْشَدَنِی أَخِی لِعَمِّه فِی عَلِیِّ (یَعْنِی الرِّضا عَلَیْهِ السَّلامُ) - تَعْلِیقٌ مُتَوَّقٌ - فَنَظَرْتُ فَإِذا هُوَبِقَسِیمِهِ فِی القُعْدَدِ الْمَأمُون، لأَنَّ عَبْدَ المُطَّلِبِ هُوَالثَّامِنُ مِنْ آبائِهِما جَمِیعاً.

Moreover, Toktam is an Arabic name that is often seen in Arabic poetry. Al-Sowly said, “My uncle - Ibrahim ibn Abbas - had composed a lot of eulogies about Imam Al-Ridha’ (a.s.). He used to recite them in public. However, he was finally forced to hide them. Later he searched for them and compiled them again.”

Some people have narrated that the name of Imam Al-Ridha’'s noble mother was Sakan An-Nawbiyeh. She

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was also called Arwa, Najma, and Somayeh. Her nickname was Ummul Banin.

2-3 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ali ibn Maysam, on the authority of his father, “When the mother of Imam Al-Kazim (a.s.) - Lady Hamideh - bought (the female slave) Najma who later gave birth to Imam Al-Ridha’ (a.s.), she said, ‘I had a dream. In my dream God's Prophet (S) told me to give Najma to my son Musa (a.s.). The Prophet (S) told me that Najma and Musa (a.s.) will have a child who will be the best man on the Earth. Then I gave her to my son Musa (a.s.).’ When Najma gave birth to Imam Al-Ridha’ (a.s.), Imam Musa Al-Kazim (a.s.) named her Taherah. She also had other names including Najma, Arwa, Sakan, Samaneh and Toktam. Toktam was her last name.” Ali ibn Maysam added on the authority of his father, “I heard my mother say that Najma was a girl when Lady Hamideh bought her.”

2-4 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa'd ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Yaqoob ibn Ishaq, on the authority of Zakariya al-Wasety, on the authority of

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Hisham bin Ahmed that Abul Hassan the first (Imam Al-Kazim (a.s.) said, “Do you know anyone from the West who has come here?” I said, “No.” Imam Al-Kazim (a.s.) said, “Yes, a red man has come here. Let’s go to see him together.” We mounted our horses and rode over to see him. He was a Western man with several slaves. Imam Al-Kazim (a.s.) said, “Show us your slaves.” The man showed the Imam (a.s.) nine of his female slaves. About each one of them Imam Al-Kazim (a.s.) said, “I do not need her.”(1) Then he said, “Show us the rest of them.” The man said, “I do not have any more.”

وَتُکْتَمُ مِن أَسْماءِ نِساءِ العَرَبِ قَدْ جاءَتْ فِی الأَشْعارِ کَثِیراً مِنْها فِی قولَهُمْ:

طافَ الخَیالانِ فَهاجا سَقَما

خِیالُ تُکْنی وَخِیالُ تُکْتَما

قالَ الصُّولیُّ: وَکانَتْ لإِبْراهِیمَ بْنِ العَبَّاسِ الصُّولیِّ عَمِّ أَبی فِی الرِّضا عَلَیْهِ السَّلامُ مَدائِحُ کَثِیرَةٌ أَظْهَرَها، ثُمَّ اضْطُرَّ إِلی أَنْ سَتَرَها، وَتَتَبَّعَها فَأَخَذَها مِنْ کُلِّ مَکان.

وَقَدْ رَوی قَوْمٌ أَنَّ اُمَّ الرِّضا عَلَیْهِ السَّلامُ تُسَمّی سَکَنَ النَّوابِیَةِ، وَسُمِّیَتْ أَرْوی ، وَسُمِّیَتْ نَجْمَة وَسُمِّیَتْ سَمانَة، وَتُکَنّی اُمُّ البَنِینَ.

3 - حَدَّثَنا تَمِیمُ بْنِ عَبْدِاللَّه تَمِیمُ القُرَشِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی أَبی، عَنْ أَحْمَدِ بْنِ عَلِی الأَنْصارِی قالَ: حَدَّثَنی عَلِیُّ بْنِ مِیْثَم، عَنْ أَبیهِ قالَ: لَمّا اشْتَرَتِ الحَمِیدَةُ اُمُّ مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ اُمِّ الرِّضا عَلَیْهِ السَّلامُ نَجْمَة، ذَکَرَتْ حَمِیدَةُ: أَنَّها رَأَتْ فِی المَنامِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، یَقُولُ لَها: یا حَمِیدَةُ هَبی نَجْمَةَ لِإِبْنِکَ مُوسَی، فَإِنَّهُ سَیُولَدُ لَهُ مِنْها خَیْرَ أَهْلِ الأَرْض، فَوَهَبَتْها لَهُ، فَلَمَّا وَلَدَتْ لَهُ الرِّضا عَلَیْهِ السَّلامُ سَمَّاهَا

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الطَّاهِرَةَ، وَکانَتْ لَها أَسْماءُ مِنْها نَجْمَةُ وَأَرْوی وَسَکَنُ وَسَمانَةُ وَتُکْتَمُ وَهُوَ آخِرُ أَسامیَها، قالَ عَلِیُّ بْنُ مِیْثَم: سَمِعْتُ أَبی یَقُولُ: سَمِعْتُ اُمِّی تَقُولُ: کانَتْ نَجْمَةُ بِکْراً لَمّا اشْتَرَتْها حَمِیدَةُ.

4 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ الحَسَن بْنِ مَحْبُوب، عَنْ یَعْقُوبَ بْنِ إِسْحاق، عَنْ أَبی زَکَریَّا الواسِطِیَّ، عَنْ هِشامِ الأَحْمَرِ قالَ: قالَ ابوالحَسَن الأَوَّلُ عَلَیْهِ السَّلامُ: هَلْ عَلِمْتَ أَحَداً مِنْ أَهْل المَغْرِبِ قَدِمْ ؟ قُلتُ: لا، فَقالَ عَلَیْهِ السَّلامُ: بَلی قَدْ قَدِمَ رَجُلٌ [أحمرُ] فَانْطَلِقْ بِنا إِلَیْهِ، فَرَکِبَ وَرَکِبْنا مَعَهُ حَتّی انْتَهَیْنا إِلَی الرَّجُلِ، فَإِذا رَجُلٌ مِنْ أَهْل المَغْرِبِ مَعَهُ رَقِیق فَقالَ لَهُ: اِعْرِضْ عَلَیْنا فَعَرَضَ عَلَیْنا تِسْعَ جَوار کُلِّ ذلِکَ یَقُولُ أَبُوالحَسَن عَلَیْهِ السَّلامُ: لا حاجَةَ لی

The Imam (a.s.) said, “Yes you do. Show them to us. The man swore to God and said, “I swear by God that I do not have any more. There is just an ill female slave left.” The Imam (a.s.) said, “What would happen if you also show her to us?” The man refused and then the Imam (a.s.) left. The next day Imam Al-Kazim (a.s.) sent me to that man, instructed me to ask him what the last price was for her and to accept whatever price he quoted for her. Then I went to see that man. He said, “I will not sell her for an less than so much.” I said, “O.K. I accept the amount. Here is the money. It is yours.” He said, “O.K. That

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female slave is ours. But please tell me who the man with you was.” I said, “He is from the Hashemite(1) tribe.” He asked, “Which branch? “I answered, “He is from the noble men of the Hashemite tribe.” The man said, “Please explain more.” I said, “I do not know anymore than this.” Then the man said, “O.K. Let me tell you then. I bought this female slave from one of the farthest towns away in the West.” A woman of the People of the Book saw me and asked me, “What is this female slave doing with you?” I said, “I have bought her for myself.” She said, “It is neither proper nor possible for her to be with people like you. She must live with the best of the people on the Earth. She will give birth to a child after living in their house for a short while to whom all the people of the East and the West will be humble.” Hisham said, “After buying her, I took her to Imam Al-Kazim (a.s.). Then after a short while, she gave birth to (Imam) Ali ibn Musa Al-Ridha’ (a.s.). Muhammad ibn Ali Majiluwayh - may God be pleased with him - quoted the same tradition in the same form for me on the authority of his uncle Muhammad ibn Ali al-Qasim, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Khalid, on the authority of Hisham bin Ahmed.

Ibrahim ibn Ishaq Taleqani - may God be pleased with him - quoted on the authority of Al-Hassan ibn Ali ibn Zakariyya from Medina who quoted on the authority of Abu Abdullah Muhammad ibn Khalilan, on the authority of his father, on the authority of his grand-

فِیها، ثُمَّ قالَ لَهُ: اعْرِضْ عَلَیْنا، قالَ: ما عِنْدِی شَی ءٌ فَقالَ لَهُ: بَلی اعْرِضْ عَلَیْنا، قالَ: لا وَاللَّهِ، ما عِنْدِی إِلاّ جارِیَةٌ مَرِیضَةٌ، فَقالَ لَهُ: ما عَلَیْکَ أَنْ تَعْرِضَها؟ فَأبی عَلَیْهِ، ثُمَّ انصَرَفَ عَلَیْهِ السَّلامُ ثُمَّ اِنَّهُ أَرْسِلْنِی مِنَ الغَدِ إِلَیْهِ، فَقالَ لی : قُلْ لَهُ: کَمْ غایَتُکَ فِیها؟ فَإِذا قالَ: کَذا وَکَذا فَقُلْ: قَدْ أَخَذْتُها.

فَأَتَیْتُهُ،[وَ] قالَ: ما اُرِیدُ أَنْ أَنْقُصَها مِنْ کَذا [وَکَذا] ، فَقُلْتُ: قَدْ أَخَذْتُها وَهُوَ لَکَ، فَقالَ: هِیَ لَکَ، وَلکِن مَنَ الرَّجُل الَّذِی کانَ مَعَکَ بِالأَمْسِ؟ فَقُلْتُ: رَجُلٌ مِنْ بَنِی هاشِم؛ فَقالَ: مِنْ أیِّ بَنِی هاشِم؟ [فَقُلْتُ مِنْ نُقَبائِهِم ] فَقالَ: اُرِیدُ أَکْثَرَ مِنْهُ، فَقُلْتُ: ما عِنْدِی أَکْثَرُ مِنْ هذا، فَقالَ: أَخْبِرُکَ عَنْ هذِهِ الوَصِیفَةِ، إِنِّی اشْتَرَیْتُها مِنْ أَقْصی بِلاد الْمَغْرِبِ، فَلَقِیَتْنی اِمْرَأَةٌ مِن أَهْلِ الْکِتاب، فَقالَتْ: ما هذِهِ الوَصِیفَةِ مَعَکَ؟ فَقُلْتُ اشْتَرَیْتُها لِنَفْسِی. فَقالَتْ: ما یَنْبَغِی أَن تَکُون هذِهِ الوَصِیفَةُ عِنْدَ مِثْلِکَ، إِنَّ هذِهِ الجارِیَةَ یَنْبَغِی أَن تَکُون عِنْدَ خَیْرَ أَهْلِ الأَرْض، فَلا تَلْبَثُ عنْدَهُ إِلاّ قَلِیلاً حَتّی تَلِدَ مِنْهُ غُلاماً یَدَیْنُ لَهُ شَرْقُ الأَرْض وَغَرْبُها، قالَ: فَأَتَیْتَهُ بِها، فَلَمْ تَلْبَثْ عنْدَهُ إِلاّ قَلِیلاً حَتّی وَلَدَتْ لَهُ عَلِیّاً عَلَیْهِ السَّلامُ.

وَحَدَّثَنی بِهذَا الْحَدِیثِ مُحَمَّدُ بْنُ عَلِی ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی عَمِّی مُحَمَّدُ بْنُ أَبی القاسِم، عَنْ مُحَمَّدِ بْنِ عَلِی الکُوفِیِّ، عَنْ مُحَمَّدِ بْنِ خالِد، عَنْ هِشامِ الأَحْمَرِ مِثْلَهُ سَواءٌ.

3

بابُ

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فِی ذِکْرِ مَوْلِد الرِّضا عَلِیِّ بْنِ مُوسَی عَلَیْهِمَا السَّلاَمُ

1 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی الحَسَنُ بْنُ عَلِیِّ بْنِ زَکَرِیَّا بِمَدِینَةِ السَّلامُ قالَ: حَدَّثَنی أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَلِیلان قالَ: حَدَّثَنی أَبی، عَنْ أَبیهِ، عَنْ جَدِّهِ، عَنْ عَتابِ بْنِ اُسَیِّد قالَ: سَمِعْتُ جَماعَةً من أَهْلِ المَدِینَةِ یَقُولُونَ:

father, on the authority of Attab ibn Osayd who narrated that he had heard from a group of the Sheikhs from Medina, “Al-Ridha’ Ali ibn Musa (a.s.) was born in Medina on Thursday the 11th of Rabi’ul Awwal(1) in the year 153 A.H. (769 A.D.) - five years after the death of Imam As-Sadiq (a.s.) He died in Toos in a village called Sanabad in the town of Nawqan. He was buried in Hamid ibn Al-Ta’ee’s house in the same vault in which Harun Al-Rashid was buried. He was buried on the Qibla(2) side of the grave of Harun Ar-Rashid. This occurred on Friday the 21st (or the 20th) of the (Arabic) month of Ramadhan in the year 203 A.H. (817 A.D.). He lived for forty-nine years and six months. He spent twenty-nine years and two months with his noble father Imam Musa ibn Ja'far (a.s.). Then he succeeded his father, and was Imam for a period of twenty years and four months. He became Imam when he was twenty-nine years and two months old. This period of his Divine Leadership coincided with the period of the ruling of Harun Ar-Rashid. After Ar-Rashid, Muhammad known as Al-Amin

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who was the son of Zobayda ruled for three years and twenty-five days. Al-Amin was then dethroned and his uncle Ibrahim ibn Shaklah was put in power for fourteen days. Then he released Muhammad ibn Zobayda (al-Amin) from prison, and had the people pledge allegiance to him again. He ruled for another year and a half and twenty-three days. Then Abdullah Al-Ma’mun ruled for twenty years and twenty-three days. It was then that he (al-Ma’mun) took a pledge of succession from Ali ibn Musa Al-Ridha’ (a.s.) without his consent.

This he did after threatening him (Imam al-Ridha’) with death. He insisted on this over and over. The Imam (a.s.) refused to accept this offer every time, until he finally faced the threat of being killed. Then he said, “O My God! Verily you have admonished me against getting myself killed. Indeed I dislike it but I am forced to accept the succession of Abdullah Al-Ma’mun, else he would kill me. Indeed I dislike it but I am forced to do it, just as Joseph (a.s.) and Daniel (a.s.) were forced to when they each accepted the succession of the tyrant rulers of their time. O My God! There is no pledge for me except Your Pledge, and there is no succession for me except what You may grant to me. Help me succeed in establishing Your Religion, and reviving the tradition of your Prophet Muhammad - may God's Peace and Blessings be upon him and his Household- since You are my

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Master and my Helper. How good a Master and Helper!” Then he (a.s.) accepted the succession from Al-Ma’mun with

وُلِدَ الرِّضا عَلِیُّ بْنُ مُوسَی عَلَیْهِمَا السَّلاَمُ بِالْمَدِینَةِ یَوْمَ الْخَمِیس لِإِحْدی عَشَرةَ لَیْلَةً خَلَتْ مِنْ رَبِیعِ الأَوَّلِ سَنَةَ ثَلاثٍ وَخَمْسِینَ وَمائَةٍ مِنَ الهِجْرَةِ بَعْد وَفاة أَبی عَبْدِاللَّه عَلَیْهِ السَّلامُ بِخَمْسِ سِنِینَ وَتُوُفِّیَ بِطُوسَ فِی قَرْیَةِ یُقالُ لَها: سَناباذَ مِن رُسْتاق نَوْقانَ، وَدُفِنَ فِی دارِ حُمِید بْنِ قَحْطَبَة الطَّائیّ فِی القُبَّةِ الَّتِی فِیها هارُونُ الرَّشِید إِلی جانِبِهِ مِمَّا یَلی القِبْلَةَ وَذلِکَ فِی شَهْرِ رَمَضان لِتِسْعٍ بَقِینَ مِنْهُ یَوْمَ الجُمْعَةِ سَنَةَ ثَلاثِ وَمائتَیْنِ، وَقَدْ تَمَّ عُمْرُهُ تِسْعاً وَأَرْبَعِینَ سِنَةَ وَسِتَّةَ أَشْهُرٍ، مِنْها مَعَ أَبِیهِ مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ تِسْعاً وَعِشْرِینَ سَنَةَ وَشَهْرَیْنِ، وَبَعْد أَبِیهِ أیَّام إِمامَتِهِ عِشْرِینَ سَنَةَ وَأَرْبَعَةَ أَشْهَر، وَقامَ عَلَیْهِ السَّلامُ بِالأَمرِ وَلهُ تِسْعٌ و عِشْرُونَ سَنَةِ وَشَهْرانِ وَکانَ فِی أیَّام إِمامَتِهِ عَلَیْهِ السَّلامُ بَقِیَّةُ مُلْکِ الرَّشِید ثُمَّ مَلَکَ بَعْدَ الرَّشِید مُحَمَّد المَعْرُوفُ بِالأَمِین وَهُوَ ابْنُ زُبَیْدَةَ ثَلاثَ سِنِینَ وَخَمْسَةً وَعِشْرِینَ یَوْماً ثُمَّ خُلِعَ الأَمِین وَاُجْلِسَ عَمُّهِ إِبْراهیمُ بْنُ شَکْلَةَ أَرْبَعَةَ عَشَرَ یَوْماً، ثُمَّ اُخْرِجَ مُحَمَّدُ بْنُ زُبَیْدَةَ مِنَ الحَبْسِ و بُویِعَ لَهُ ثانِیَةً، وَجَلَسَ فِی المُلْکِ سَنَةَ وَسِتَّةِ أَشْهُرٍ وَثَلاثَةً وَعِشْرِینَ یَوْماً، ثُمَّ مَلَکَ عَبْدُاللَّهِ الْمَأمُونُ عِشْرِینَ سَنَةَ وَثَلاثَةً وَعِشْرِینَ یَوْماً، فَأَخَذَ البَیْعَةَ فِی مُلْکِهِ لِعَلِیِّ بْنِ مُوسَی الرِّضاعَلَیْهِمَا السَّلاَمُ بِعَهْدِ الْمُسْلِمِین مِنْ غَیْرِ رِضاهُ وَذلِکَ بَعْد أَنْ هَدَّدَهُ بِالْقَتْلِ وَأَلَحَّ عَلَیْه مَرَّةً بَعْد اُخْری ، فِی کُلِّها یَأْبی عَلَیْهِ حَتّی أَشْرَفَ مِنْ تَأَبِّیهِ عَلَی الهَلاکِ، فَقالَ عَلَیْهِ السَّلامُ:

«اَللَّهُمَّ إنَّکَ قَدْ نَهَیْتَنِی عَنِ الإلْقاءِ بِیَدِی إِلی التَّهْلُکَةِ، وَقَدْ أُکْرَهْتُ وَاضْطُرَرْتُ کَما أُشْرَفْتُ مِنْ قِبَلِ عَبْدِاللَّه الْمَأمُونِ عَلَی القَتْلِ مَتی لَمْ أَقْبَلْ وِلایَةَ عَهْدِهِ، وَقَدْ

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أَکْرَهْتُ وَاضْطُرِرْتُ، کَما اضْطُرَّ یُوسِفُ وَدانِیال عَلَیْهِمَا السَّلاَمُ، إِذْ قَبْلَ کُلِّ واحِدٍ مِنْهُما الوِلایَة مِنْ طاغِیَةَ زَمانِه، اَللَّهُمَّ لا عَهْدَ لِی إِلاّ عَهْدَکَ وَلا وِلایَةَ لِی إِلاّ من قِبَلِکَ فَوَفِّقْنِی لِإِقامَةَ دِینِکَ وَإِحْیاءِ سُنَّةَ نَبِیَّکَ مُحَمَّد صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَإِنَّکَ أَنْتَ المَوْلی وَأَنْتَ النَّصِیر وَنِعْمَ المَوْلی أَنْتَ وَنِعْمَ النَّصِیر».

tears and silence on condition that he will not appoint anyone, dismiss anyone, or change any customs or traditions. He accepted to be a counselor on the affairs from a distance. Then Al-Ma’mun had all the people including his personal entourage, and the general public pledge allegiance to Imam Al-Ridha’ (a.s.). However, whenever one of the nobilities of Imam Al-Ridha’ (a.s.), his knowledge and good management ability was manifested in front of Al-Ma’mun; Al-Ma’mun became jealous of the Imam (a.s.) - up to the point that he could not bear it anymore. He then tricked Imam Al-Ridha’ (a.s.) and poisoned him to death to go to the Almighty God's Heaven and His Nobility.”

3-2 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ali ibn Maysam on the authority of his father, “I heard Najma, the mother of Imam Al-Ridha’ (a.s.), say, ‘When I was pregnant with my son Ali, I did not feel any burden. I used to hear God's praises, glorification and supplications from my stomach when I slept. I got scared hearing these sounds and woke up to

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hear nothing more when I was awake. Once I gave birth to my child, he put both of his hands on the ground, and raised his head towards the sky and moved his lips as if he was saying something.’ His father, Musa ibn Ja'far (a.s.) came to me said, ‘O Najma! Congratulations for this Divine Blessing that God has bestowed upon you.” Then I wrapped the baby in white cloth and handed him to Imam Al-Kazim (a.s.)(1) He (a.s.) said the ‘Azan(2) in his right ear and the Iqamah(3) in his left ear. Then he (a.s.) asked for some water from the Euphrates River and gave the infant (Imam Ridha’) some of it. Then he gave the baby back to me and said, “Take him. He is God's Continuation (baqiyyatulah) on the Earth.”

و مَضی إِلی رِضْوانُ اللَّه تَعالی وَکَرامَتِهِ.

2 - حَدَّثَنی تَمِیمُ بْنُ عَبْدِاللَّه بْنِ تَمِیمٍ القُرَشِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی أَبی، عَنْ أَحْمَدَ بْنِ عَلِی الأَنْصارِی، عَنْ عَلِیِّ بْنِ مِیْثَم، عَنْ أَبیهِ قالَ: سَمِعْتُ اُمِّی تَقُولُ: سَمِعْتُ نَجْمَة اُمِّ الرِّضا عَلَیْهِ السَّلامُ تَقُول: لَمّا حَمَلْتُ بِاِبْنِی عَلِیٍّ لَمْ أَشعِرْ بِثِقْلِ الحَمْلِ، وَکُنْتُ أَسْمَعُ فِی مَنامِی تَسْبِیحاً وَتَهْلِیلاً وَتَمْجِیداً مِنْ بَطْنی، فَیَفْزَعُنِی ذلِکَ وَیَهُولُنِی فَإِذا انتَبَهْتُ لَمْ أَسْمَعُ شَیْئاً، فَلَمَّا وَضَعْتُهُ وَقَعَ عَلَی الأَرْض واضِعاً یَدَیْهِ عَلَی الأَرْض، رافِعاً رَأسِهِ إِلی السَّماءِ، یُحَرِّکُ شَفْتَیْهِ کَأَنَّهُ یُتَکَلِّمُ فَدَخَلَ إِلیَّ أَبُوه مُوسَی بْنُ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ فَقالَ لی : هَنِیئاً لَکِ یا نَجْمَةُ کَرامَةُ رَبِّکَ فَناوَلْتُهُ إِیَّاهُ فِی خِرْقَةٍ بَیْضاءَ، فَأَذِّنَ فِی اُذُنِهِ الُیمْنی وَأَقامَ الیُسْری وَدَعا بِماءِ الفُراتِ فَحَکَنَّهُ بِهِ، ثُمَّ رَدُّهُ إِلَیَّ، فَقالَ: خُذِیهِ، فَإِنَّهُ بَقِیَّةُ اللَّه تَعالی فِی أَرْضِهِ.

4

بابُ نَصُّ أَبی الحَسَن مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ عَلَی اِبْنِهِ الرِّضا عَلِیِّ بْنِ مُوسَی بْنِ جَعْفَر عَلَیْهِمُ السَّلاَمُ بِالإِمامَة وَالوَصِیَّةِ

1 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی الحَسَنُ بْنُ عَبْدِاللَّه بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ أَبیهِ، عَنْ الحَسَن بْنِ مُوسَی الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَحْمَدَ بْنِ الحَسَن المِیْثَمی - وَکانَ واقِفِیّاً - قالَ: مُحَمَّدِ بْنِ إِسْ__مَاعِیل بْنِ الفَضْلِ الهاشِ__می، قالَ: دَخَلْتُ عَلَی أَبی

authority of Ahmad ibn Al-Hassan al-Maysami - who was one of the Waqifites(1) quoted on the authority of Muhammad ibn Isma’il ibn Al-Fadhl al-Hashemi, “I went to see Imam Musa Al-Kazim (a.s.) when he was seriously ill. I asked him: If God forbid something should happen to you, whom should we follow? He said, “Follow my son Ali (Imam

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al-Ridha’). His writing is my writing. He is my Testamentary Trustee, and my successor after me.

4-2 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar and Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa Al-Ash'ari, on the authority of Al-Hassan ibn Ali ibn Yaqteen, on the authority of his brother Al-Husayn, on the authority of his father Ali ibn Yaqteen, “I was with Abil Hassan(1) Musa ibn Ja'far (a.s.). His son Ali (Al-Ridha’ (a.s.)) was with him. Then he said, ‘O Ali, This son of mine is the master of my children. I put my nickname on him.’ Then Hisham (who heard this from me) hit himself on the forehead and said, ‘Verily from God we are! Imam Al-Kazim (a.s.) has thus informed you of his upcoming death.’”

4-3 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Abdullah ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob and Uthman ibn Isa, on the authority of Al-Husayn ibn No’aym As-Sahhaf, “I was in Baghdad with Hisham ibn al-Hikam and Ali ibn al-Yaqteen. Ali ibn al-Yaqteen said, ‘I was (a.s.itting) in the presence of the virtuous servant Musa ibn Ja'far (a.s.). Then his son Al-Ridha’ (a.s.) entered. Then he said, ‘O Ali!

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This is the master of my children. I have given him my nickname(1).’ Then Hisham hit himself on the forehead and said, ‘Woe! What did you say?’ Then Ali ibn Yaqteen said, ‘I swear by God that I heard him say (what I just told you).’ Then Hisham said, ‘By God, he has informed you that the affairs are entrusted to him (Imam al-Ridha’) (after Imam Musa Al-Kazim).’”

4-4 In another tradition it is narrated that Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Al-Husayn As-Sa’dabadi quoted on the authority of Ahmad ibn Abi Abdullah al-Barqi, on the authority of his father, on the authority of

الحَسَن مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ وَقَدْ اشْتَکی شَکاةً شَدِیدَةً، فَقُلْتُ لَهُ: إِنْ کانَ ما أَسْأَلُ اللَّه أَن لا یُرْیَناهُ فَإَلی مَنْ ؟ قالَ: إِلی عَلِیٍّ اِبْنِی، وَکِتابُهُ کِتابی، وَهُوَ وَصِیِّی وَخَلِیفَتِی مِنْ بَعْدی.

2 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن الصَفَّار؛ وَسَعْدُ بْنُ عَبْدِ اللَّه جَمِیعاً، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی الأَشْعَرِیِّ، عَنْ الحَسَن بْنِ علیِ بن یَقْطِینٍ، عَنْ أَخِیهِ الحُسَیْن، عَنْ أَبیهِ عَلِیِّ بْنِ یَقْطِینٍ قالَ: کُنْتُ عِنْدَ أَبی الحَسَن مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ وَعنْدَهُ عَلیٌّ اِبْنُهُ، فَقالَ: یا عَلِیُّ هذا اِبْنِی سَیِّدُ وُلِدِی، وَقَدْ نَحَلْتُهُ کُنْیَتِی، قالَ: فَضَرَبَ هِشامِ - یَعْنِی ابْنِ سالِمٍ - یَدَهُ عَلَی جَبْهَتِهِ ! فَقالَ: إنَّا لِلَّهِ نَعی وَاللَّهِ إِلَیْکَ نَفْسَهُ.

3 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ

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بْنُ الحَسَن الصَفَّار، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنِ الحَسَن بْنِ مَحْبُوب؛ وَعُثْمانَ بْنِ عِیسَی، عَنْ [ال] حُسَیْنِ بْنِ نُعَیْم الصَّحَّاف قالَ: کُنْتُ أَنَا وَهِشامُ بْنُ الحَکَمِ وَعَلِیُّ بْنُ یَقْطِینٍ بِبَغْدادَ فَقالَ عَلِیُّ بْنُ یَقْطِینٍ: کُنْتُ عِنْدَ العَبْدِ الصَّالِح مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ [جالِساً] فَدَخَلَ عَلَیْهِ ابْنُهُ الرِّضا عَلَیْهِ السَّلامُ فَقالَ: یا عَلِیُّ هذا سَیِّد وُلْدِی وَقَدْ نَحَلْتُهُ کُنْیَتِی، فَضَرَبَ هِشامٌ بِراحَتِهِ جَبْهَتَهُ ! ثُمَّ قالَ: وَیْحَکَ کَیْفَ قُلْتَ؟! فقالَ عَلِیُّ بْنُ یَقْطِینٍ: سَمِعْتُ وَاللَّه مِنْهُ [کَما قُلتُ لَکَ] فَقالَ هِشامٌ: أَخْبَرَکَ وَاللَّهِ أَنَّ الأَمْرَ فِیهِ مِنْ بَعْدِهِ.

4 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ مُوسَی بْنِ المُتَوَکِّل رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ الحُسَیْنِ السَعْدْ آبادِی، عَنْ أَحْمَدِ بْنِ أَبی عَبْدِ اللَّه البَرْقِیُّ، عَنْ أَبیهِ، عَنْ خَلَفِ بْنِ حَمَّادٍ، عَنْ داوُدَ بْنِ زُرْبِی، عَنْ عَلِیِّ بْنِ یَقْطِین، قالَ: قالَ لی مُوسَی بْنِ جَعْفَر عَلَیْهِ السَّلامُ اِبْتِداءً

Dawood ibn Zorbi, on the authority of Ali ibn Yaqteen, “Musa ibn Ja'far (a.s.) told me - without me having said anything to him, ‘This is my most knowledgeable child. I have placed my nickname on him.’ He pointed to Al-Ridha’ (a.s.) with his hand.”

4-5 In another tradition we read that my father - may God be pleased with him - narrated that Al-Hassan ibn Muhammad ibn Abdullah ibn Isa quoted on the authority of his father, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Muhammad ibn al-Asbaq, on the authority of Uthman ibn al-Qasim, “Mansoor ibn Yunus bin Bozorj told me that once he

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went to visit Abul Hassan, that is Imam Musa ibn Ja’far (al-Kazim) (a.s.). Imam Al-Kazim (a.s.) said, ‘O Mansoor! Do you know what I have done today?’ Mansoor said, ‘No.’ Imam Al-Kazim (a.s.) said, ’I have appointed my son Ali as my Testamentary Trustee, and my successor after me.’ Then Mansoor said, ‘I then went to see Al-Ridha’ (a.s.) and congratulated him (a.s.) this. I let him know that his father had instructed me to do so.’ However, Mansoor later denied this, confiscated the property that he had(1) control over, and spent it.”

4-6 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Al-Hassan ibn Musa Al-Khashshab, on the authority of Ahmad ibn Muhammad ibn Abi Nasr Al-Bezanti, on the authority of Zakaria ibn Adam, on the authority of Dawood ibn Kathir that he said to Abi Abdullah, “May I be your ransom! Who should I follow if anything should happen to you and you perish?” Imam As-Sadiq (a.s.) said, “My son Musa.” Then this happened. By God, I did not have the least bit of doubt in my mind about (the appointment of) Musa (a.s.). About thirty years passed. Then I went to see Abul Hassan Musa (al-Kazim) (a.s.) and said, “May I be your ransom! Who should I follow if anything should happen to you and you perish?” Imam Al-Kazim (a.s.) said, “My son Ali.”

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Dawood added, “Then this happened. By God, I did not have the least bit of doubt in my mind about (the appointment of) Ali (al-Ridha’) (a.s.).”

4-7 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Haj'jal, on the authority

مِنْهُ: هذا أَفْقَهُ وُلْدِی - وَأَشارَ بِیَدِهِ إِلی الرِّضا عَلَیْهِ السَّلامُ - وَقَدْ نَحَلْتُهُ کُنْیَتِی.

5 - نَصٌّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ عِیسَی، عَنْ أَبیهِ، عَنْ الحَسَن بْنِ مُوسَی الخَشَّاب، عَنْ مُحَمَّدِ بْنِ الأَصْبَغِ، عَنْ أَبیهِ، عَنْ عُثْمانَ بْنِ القاسِم قالَ: قالَ لی مَنْصُور بْنُ یُونُسَ - بُزُرْج -: دَخَلُتُ عَلَی أَبی الحَسَن یَعْنِی مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ یَوْماً فَقالَ لی : یا مَنْصُور أما عَلِمْتَ ما أَحْدَثْتُ فِی یَوْمِی هذا؟ قُلتُ: لا، قالَ: قَدْ صَیَّرْتُ عَلِیّاً اِبْنِی وَصِیِّی وَالخَلَفَ مِنْ بَعْدِی، فَادْخُلْ عَلَیْهِ وَهَنِّئْهُ بِذلِکَ، وَأَعْلِمْهُ أَنِّی أَمَرْتُکَ بِهذَا، قالَ: فَدَخَلْتُ عَلَیْهِ، فَهَنَّئْتُهُ بِذلِکَ و أَعْلَمْتُهُ أَنّ أباهُ أَمَرَنِی بِذلِکَ.

ثُمَّ جَحَدَ مَنْصُورٌ فَأَخَذَ الأَمْوالَ الَّتِی کانَتْ فِی یَدِهِ وَکَسَرَها.

6 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَی الخَشَّاب، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبی نَصْرِ البِزَنْطِیِّ، عَنْ زَکَرِیَّا بْنِ آدَمَ، عَنْ داوُدِ بْنِ کَثِیر قالَ: قُلْتُ لأَبِی عَبْدِاللَّه: جُعِلْتُ فَداکَ وَقَدْمَِنیَ المَوْتَ قَبْلِکَ، إِنْ کانَ کُونٌ فَإِلیْ مَنْ؟ قالَ: إِلی

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اِبْنِی مُوسَی، فَکانَ ذلِکَ الکَوْنُ، فَوَاللَّهِ ما شَکَکْتُ فِی [شَیْ ءٍ مِنْ أَمْرِ] مُوسَی عَلَیْهِ السَّلامُ طَرْفَةَ عَیْنٍ قَطُّ ثُمَّ مَکَثْتُ نَحْواً مِنْ ثَلاثِینَ سَنَةً، ثُمَّ أَتَیْتُ أَبَا الحَسَن مُوسَی عَلَیْهِ السَّلامُ فَقُلْتُ لَهُ: جُعِلْتُ فَداکَ إِنْ کانَ کَوْنٌ فَإِلی مَنْ؟ قالَ: عَلِیٍّ اِبْنِی، قالَ: فَکانَ ذلِکَ الکَوْنُ، فَوَاللَّهِ ما شَکَکْتُ فِی عَلِیٍ عَلَیْهِ السَّلامُ طَرْفَةَ عَیْنٍ قَطُّ.

7 - نَصٌّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنِی سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدِ الحَجَّالِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنُ سِنان، عَنْ داوُدَ

of Muhammad ibn Sinan, on the authority of Dawood al-Raq'qi that he asked Abi Ibrahim Musa ibn Ja'far (a.s.), “May I be your ransom! I have become old. Then tell me who will be the Divine Leader (Imam) after you?” Dawood al-Riqqi then continued, “The Imam (a.s.) pointed at Abul Hassan Al-Ridha’ (a.s.) and said, ‘He is the possessor of authority over you after me.’”

4-8 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad Al-Haj'jal and Ahmad ibn Muhammad ibn Abi Nasr Al-Bezanti, on the authority of Abi Ali Al-Khazzaz, on the authority of Dawood Ar-Riqqi that he asked Abi Ibrahim - that is Musa Al-Kazim (a.s.), “May my father be your ransom! I have become old. I am afraid that something might happen

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to me, and I may not be able to visit you anymore. Can you please inform me about the Imam after you?” Then the Imam (a.s.) said, “My son, Ali.”

4-9 In another tradition it is narrated that my father narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid, Muhammad ibn Musa ibn al-Motavakil, Ahmad ibn Muhammad ibn Yahya al-Attar and Muhammad ibn Ali Majiluwayh - may God be pleased with them - quoted on the authority of Muhammad ibn Yahya al-Attar, on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash'ari, on the authority of Abdullah ibn Muhammad ash-Shami, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Ali ibn Asbat, on the authority of Al-Husayn Maula Abi Abdullah, on the authority of Abi al-Hakam, on the authority of Abdullah ibn Ibrahim Al-Ja'fari, on the authority of Yazid ibn Saleet az-Zaydi, “My travel companions and I met Abu Abdullah (Imam as-Saqiq) (a.s.) on the way to Mecca. I told him, ‘May my mother and father be your ransom! You are one of the Immaculate Imams (a.s.). There is no escape from death for anyone. Then please tell me something (the Imam who will succeed you) so that I could tell my descendants.’ The Imam (a.s.) said, ‘Yes. These are my children, and he is their master.’ The Imam (a.s.) pointed at his son, Musa (a.s.). He (a.s.) added, ‘He has knowledge, just judgement, understanding, generosity and recognition of what the people need regarding their conflicts

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concerning their religious affairs. He is good-tempered. He is a

الرَّقِّیِّ قالَ: قُلْتُ لأَبِی إبراهِیمَ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ: جُعِلْتُ فَداکَ قَدْ کَبُرَ سِنِّی فَحَدِّثْنِی مَنِ الإِمامُ بَعْدَکَ؟ قالَ: فَأَشارَ إِلی أَبی الحَسَن الرِّضا عَلَیْهِ السَّلامُ، وَقالَ: هذا صاحِبُکُمْ مِنْ بَعْدی.

8 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدِ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِیسَی، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الحَجَّالِ ؛ وَأَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبی نَصْرٍ البِزَنْطِیِّ، عَنْ أَبی عَلِیٍّ الخَزَّار، عَنْ داوُدِ الرَّقِّیِّ قالَ: قُلْتُ لأَبِی إِبْراهیمَ - یَعْنِی موسی الکاظِمَ عَلَیْهِ السَّلامُ - فِداکَ أَبی إِنّی قَدْ کَبُرْتُ وَخِفْتُ أَنْ یَحْدُثَ بی حَدَثٌ وَلا أَلْقاکَ فَأَخبِرْنِی مِنَ الإِمامُ مِنْ بَعْدِکَ؟ فَقالَ: اِبْنِی عَلِیِ عَلَیْهِ السَّلامُ.

9 - نَصٌّ آخَرُ: حَدَّثَنا أَبی؛ وَمُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِید؛ وَمُحَمَّدِ بْنِ مُوسَی بْنِ المُتَوَکِّل؛ وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ یَحْیَی العَطَّار؛ وَمُحَمَّدُ بْنِ عَلِیٍ ماجِیلوَیْه - رَضِیَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا مُحَمَّدِ بْنِ یَحْیَی العَطَّارُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ یَحْیَی بْنِ عِمْران الأَشْعَرِیِّ، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الشَّامِیِّ، عَنِ الحَسَن بْنِ مُوسَی الخَشَّاب، عَنْ عَلِیِّ بْنِ أَسْباطٍ، عَنِ الحُسَیْنِ مَوْلی أَبی عَبْدِ اللَّه، عَنْ أَبی الحَکَمْ، عَنْ عَبْدِاللَّه بْنِ إِبْراهیم الجَعْفَرِیِّ، عَنْ یَزِیدَ بْنِ سَلِیطٍ الزِیْدِیِّ قالَ: لَقِینا أَبَا عبداللّهِ عَلَیْهِ السَّلامُ فِی طَرِیقِ مَکَّةَ وَنَحْنُ جَماعَةٌ، فَقُلْتُ لَهُ: بِأَبِی أَنْتَ وَاُمِّی أَنْتُمْ الأَئِمَّةُ المُطَهَّرُونَ و المَوْتُ لا یَعْری أَحَدٍ مِنْهُ، فَأَحدث إِلی شَیْئاً اُلْقِیهِ إِلی مَنْ یَخْلُفُنِی، فَقالَ لی : نَعَمْ، هؤُلاءِ وُلْدِی وَهذا سَیِّدهُمُ - وأَشارَ إِلی اِبْنِهِ مُوسَی عَلَیْهِ السَّلامُ - وَفِیهِ

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العِلْمُ وَالحُکمْ وَالفَهْمِ وَالسَّخْاءُ وَالمَعْرِفَةُ بِما یَحْتاجُ النَّاسُ إِلَیْهِ فِیما اختَلَفُوا فِیهِ مِنْ أَمْرِ دِینِهُمْ، وَفِیهِ حُسْنُ الْخَلْقِ وَحُسْنِ الجِوارِ وَهُوَ

good neighbor. He is a gate from the gates of the Almighty the Sublime God. There is another important point about him that is even more important than all these points.’ Yazid ibn Saleet continued, ‘My father told him, ‘May my father and mother be your ransom! What is this point?’ The Imam (a.s.) said, ‘The Almighty God will deliver this nation's helper through him - their helper, their knowledge, their light, their understanding and their just judgement. He will deliver through him the best baby and the best youth. God will prevent bloodshed through him. He will settle the disputes through him. He will eliminate separation through him. He will fill the gaps through him. He will clothe the bare through him. He will feed the hungry through him. He will secure the fearful ones through him. He will send down rain because of him. He will make the servants obedient due to him. He will be the best middle-aged man. He will be the best young man. His family will be given the glad tidings (of his becoming the Imam before puberty). His words are full of wisdom. His silence is out of knowledge. He will clarify for the people issues on which they differ.’' Yazid ibn Saleet continued, ‘My father asked, ‘May my father and my mother be our ransom! Will we have a child after him?’

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Then the Imam (a.s.) said, ‘Yes.’ Then he stopped talking. Then Yazid ibn Saleet said, ‘I met Abul Hassan - that is Musa ibn Ja'far (a.s.) after a while and told him, ‘May my father and my mother be our ransom! I wish that you inform me (of the one who will follow you) just as your father did.’ Then Imam Al-Kazim (a.s.) said, ‘My father (a.s.) lived at a time that was quite different from this time.’ Then Yazid ibn Saleet said, ‘God will damn whoever stops the following of the Divine Leaders at ths point!’ Then the Imam (a.s.) laughed and said, ‘O Aba Imara! I left my house. I set all my sons including Ali as my Testamentary Trustees on the surface. However, in private, I appointed him (Imam al-Ridha’) as my Testamentary Trustee. In fact, I dreamt of God's Prophet (S) and the Commander of the Faithful (a.s.) with him, along with a ring, a sword, a cane, a book and a turban. I asked what these were. The Prophet (S) said, ‘The turban is a sign of the kingdom of the Almighty God. The sword is a sign of the Honor of the Almighty God. The book is a sign of the Light of the Almighty God. The cane is a sign of the Might of the Almighty God. And the ring includes all of these.’ The Prophet (S) added, ‘The affairs will be entrusted to your son Ali.’ Yazid ibn Saleet added, ‘Then the

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Imam (a.s.) said, ‘O Yazid! You are entrusted with these. Do not speak to anyone about what I told you except

بابٌ من أَبْواب اللَّهِ عَزَّ وَجَلَّ وَفِیهِ اُخْری هِیَ خَیْرٌ مِنْ هذا کُلِّهِ، فَقالَ لَهُ أَبی: وَما هِیَ بِأَبِی أَنْتَ وَاُمِّی؟ قالَ: یُخْرِجُ اللَّهُ عَزَّ وَجَلَّ مِنْهُ غَوْثَ هذِهِ الاُمَّةِ وَغِیاثَها وَعَلَمَها وَنُورَها وَفَهْمَها وَحُکمِها و خَیْرَ مَولُودٍ وَخَیْرَ ناشی ءٍ یَحْقِنُ اللَّهَ بِهِ الدِّماءَ، وَیُصْلِحُ بِهِ ذاتِ البَیْنِ، و یَلُمُّ بِهِ الشَعْثَ، وَیَشْعُبَ بِهِ الصَّدْعَ، وَیَکْسُو بِهِ العارِی، وَیُشْبِعُ بِهِ الجائِعَ، وَیُؤْمِنُ بِهِ الخائِفَ، وَیُنْزِلُ بِهِ القَطْرَ، وَیَأْتَمِرُ بِهِ العِبادُ، خَیْرُ کَهْلٍ، وَخَیْرُ ناشی ءٍ یُبَشَّرُ بِهِ عَشِیرَتَهُ قَبْلَ أَوانَ حُلُمِهِ، قَوْلَهُ حُکْمٌ، وَصَمْتُهُ عِلْمٌ، یُبَیِّنُ لِلنَّاسِ ما یَخْتَلِفُون فِیهِ، قالَ: فَقالَ أَبی: بِأَبِی أَنْتَ و اُمِّی فَیَکُونَ لَهُ وَلَدٌ بَعْدَهُ؟ فَقالَ: نَعَم، ثُمَّ قَطَعَ الکَلام وَقالَ یَزِیدُ: ثُمَّ لَقِیتُ أَبَا الحَسَن - یَعْنِی مُوسَی بْنِ جَعْفَر عَلَیْهِ السَّلامُ - بَعْدُ فَقُلْتُ لَهُ: بِأَبِی أَنْتَ وَاُمِّی إِنّی اُرِیدُ أَن تُخْبِرَنِی بِمِثْلِ ما أَخْبَرنِی بِهِ أَبُوکَ، قالَ: فَقالَ: کانَ أَبی عَلَیْهِ السَّلامُ فِی زَمَنٍ لَیْسَ هذا مِثْلَهُ، قالَ یَزِید: فَقُلْتُ: مَنْ یَرضی مِنْکَ بِهذَا فَعَلَیْهِ لَعْنَةُ اللَّهِ، قالَ: فَضَحِکَ، ثُمَّ قالَ: اُخْبِرُکَ یا أَبا عُمارَة إِنّی خَرَجْتُ مِنْ مَنْزِلی فَأَوصَیْتُ فِی الظَّاهِر إِلی بَنِیِّ فَأَشْرَکْتُهُمْ مَعَ اِبْنِی عَلِیِّ، وَأَفْرَدْتُهُ بِوَصِیَّتِی فِی الباطِنَ، وَلَقَدْ رَأَیْت رَسُولَ اللَّهِ فِی المَنامِ وَأَمِیرِ الْمُؤْمِنین عَلَیْهِمَا السَّلاَمُ مَعَهُ وَمَعَهُ خاتَمٌ وَسَیْفٌ وَعَصاً وَکِتابٌ وَعِمامَةٌ فَقُلْتُ لَهُ: ما هذا؟ فَقالَ: أَمَّا العَمامَة فَسُلْطانُ اللَّه تَعالی عَزَّ وَجَلَّ، وَأَمَّا السَّیْف فَعِزَّةُ اللَّه عَزَّ وَجَلَّ، وَأمَّا الْکِتابُ فَنُورُ اللَّه عَزَّ وَجَلَّ، و أَمَّا العَصا فَقُوَّةُ اللَّه عَزَّ وَجَلَّ، وَأَمَّا الخاتَم فَجامِعُ

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هذِهِ الاُمُور، ثُمَّ قالَ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْ___هِ وَآلِهِ: و الأَمْرُ یَخْرُجُ إِلی عَلِیِّ ابْنِکَ قالَ: ثُمَّ ق__الَ: یا یَزِیدُ إِنَّها وَدِیعَة

for intelligent people, or those whose hearts have been tested for faith by God, or honest ones. Do not be ungrateful for the Almighty God’s Blessings. Testify if you are ever asked to testify to this since God the Blessed the Sublime has said, ‘God doth command you to render back your Trusts to those to whom they are due….’;(1) He also said, ‘…Ah! who is more unjust than those who conceal the testimony they have from God?…’(2) Then Yazid ibn Saleet said, ‘By God, I will never do that.’ Then Abul Hassan (a.s.) said, ‘Then God's Prophet (S) started to enumerate his characteristics and said, ‘Your son Ali is one who looks using God's light; hears using God's understanding; speaks using God's wisdom; always acts right and never makes any mistakes; he is knowledgeable and is not ignorant; he is filled with wisdom and knowledge. But how short a period will you be with him! It will be so short that it is as if he was never with you. Thus settle your affairs upon your return from this journey. Relieve yourself of your wishes, since you will be separated from them and be with other things. Therefore, gather your children together, and have God be as a witness over them all. It suffices for God to witness.’ Then Imam Al-Kazim (a.s.) said, ‘O Yazid! I

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will die this year. My son Ali has the same name as Ali ibn Al-Husayn (a.s.). He has been granted the understanding of the former, and his knowledge, grandeur and honor. He is not allowed to say anything until four years after Harun. Then after the four years have passed, you may ask him any question you have. He will answer your question by the Almighty God's will.’”

4-10 In another tradition it is narrated that (the author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of al-Abbas an-Nakhkhas al-Asadi, “I asked Al-Ridha’ (a.s.), ‘Are you the possessor of authority now?’ Al-Ridha’ (a.s.) replied, ‘Yes. By God, I am the Divine Leader of the people and the genies.’”

4-11 In another tradition it is narrated that Ahmad ibn Ziyad ibn Ja'far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Khalid al-Bareqi, on the authority of Soleiman ibn Hafs al-Marwazi, “I went to see Abul Hassan Musa ibn Ja'far (a.s.). I wanted to ask about the Divine Leader (Imam) after him. He (a.s.) looked at me. Before I asked any question he (a.s.) said, ‘O Soleiman! Ali (Al-Ridha’ (a.s.)) is my son, my Testamentary Trustee and the Divine

عِنْدَکَ، فَلا تُخْبِر بِها إِلاّ عاقِلاً أَوْ عَبْداً امْتَحَنَ اللَّه قَلْبِهِ

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لِْلإیمان أَوْ صادِقاً، وَلا تَکْفُر نِعَمَ اللَّه تَعالی وَإِن سُئِلْتَ عَنِ الشَّهادَة فَأَدَّها فَإِنَّ اللَّه تَعالی یَقُولُ: «إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الأَماناتِ إِلی أَهْلِها» و قالَ اللَّه عَزَّ وَجَلَّ: «وَمَنْ أَظْلَمُ مِمَّنْ کَتَمَ شَهادَةً عِنْدَهُ مِنَ اللَّه».

فَقُلْتُ: وَاللَّه ما کُنْتُ لأَفْعَلَ هذا أَبَداً، قالَ: ثُمَّ قالَ أَبُو الحَسَن عَلَیْهِ السَّلامُ: ثُمَّ وَصَفَهُ لی رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَقالَ: عَلِیٌّ ابْنِکَ الَّذِی یَنْظُرُ بِنُور اللَّه وَیَسْمَعُ بِتَفْهِیمِهِ وَیَنْطِقُ بِحِکْمَتِهِ یُصِیبُ وَلا یُخْطِی ءُ وَیَعْلَمُ وَلا یَجْهَلُ وَقَدْ مُلِی ءَ حُکْماً وَعِلْماً، وَما أَقَلَّ مَقامَکَ مَعَهُ !

إِنَّما هُوَشَی ءٌ کانَ لَمْ یَکُنْ فَإِذا رَجَعْتَ مِنْ سَفَرِکَ فَأَصلح أَمْرِک، وَاَفْرِغ مِمَّا أَرَدَتْ فَإِنَّکَ مُنْتَقِل عَنْهُ وَمُجاوِرٌ غَیْرَهُ، فَاجْمَع وُلْدَکَ وَأَشْهَدِ اللَّه عَلَیْهِمْ جَمِیعاً وَکَفی بِاللَّه شَهِیداً ثُمَّ قالَ: یا یَزِید! إِنّی اوخَذُ فِی هذِهِ السَّنَةِ، وَعَلِیٌّ اِبْنِی سَمیُّ عَلِیِّ بْنِ أَبی طالِب عَلَیْهِ السَّلامُ وَسَمِیُّ عَلِیِّ بْنِ الحُسَیْن عَلَیْهِمَا السَّلاَمُ اُعْطِیَ فَهُمْ الأَوَّلُ وَعِلْمَهُ وَنَصْرَهُ وَرُواءَهُ، وَلَیْسَ لَهُ أَنْ یُتَکَلِّمُ إِلاّ بَعْد هارُونَ بِأَرْبَعَ سِنِینَ فَإِذا مَضَتْ أَرْبَعَ سِنِینَ، فَأَسْأَلْهُ عَمَّا شِئْتَ یُجِبْکَ إِن شاءَ اللَّه تَعالی .

10 - نَصٌّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِیس، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنِ العَبَّاس النَخَّاس الأَسَدِی قالَ: قُلْتُ لِلرِّضا عَلَیْهِ السَّلامُ: أَنْتَ صاحِبُ هذا الأَمْرِ؟ قالَ: إِی وَاللَّهِ عَلَی الإِنْس وَالجِنِّ.

11 - نَصٌّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرِ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمِ بْنِ هاشِم، عَنْ أَبیهِ، عَنْ مُحَمَّدِ بْنِ خالِد البَرْقِیِّ، عَنْ سُلَیْمانَ بْنِ حَفْصٍ الْمَرْوَزِیِّ قالَ: دَخَلْتُ عَلَی أَبی الحَسَن مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ وَأَنَا اُرِیدُ أَنْ أَسْأَلَهُ الحُجَّة عَلَی النَّاسِ بَعْدَهُ.

فَلَمَّا

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نَظَرَ إِلی فَابْتَدَأَنِی وقالَ: یا سُلَیْمان إِنَّ عَلِیّاً ابْنِی وَوَصِیِّی وَالحُجَّةُ عَلَی النَّاسِ بَعْدی،

Leader (Imam) of the people after me. He is my noblest child. Then witness on his behalf to my followers and my friends who want to know about my successor if you live after me.’”

4-12 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa'd ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Sa’d ibn Zakarya ibn Adam, on the authority of Ali ibn Obaydullah al-Hashemi, “We were nearly sixty Shiites who were next to the tomb of the Prophet (S). Abu Ibrahim Musa ibn Ja'far (a.s.) came towards us. He was holding the hand of his son - Ali - in his hand. He said, ‘Do you know who I am?’ We said, ‘You are our Master and our elder.’ Then he said, ‘Tell me my name and my family.’ Then we said, ‘You are Musa ibn Ja'far ibn Muhammad (a.s.).’ Then he asked, ‘Who is this with me?’ Then we said, ‘He is Ali ibn Musa ibn Ja'far (a.s.).’ He said, ‘Then bear witness that he is my counsel in my life, and is my Testamentary Trustee after my death.’

4-13 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him -

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narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Abdullah ibn Marhoom, “I left Basra to go towards Medina. I met Aba Ibrahim (Imam al-Kazim) (a.s.) who was being taken to Basra. He sent someone to me and I went to him. Then Imam Al-Kazim (a.s.) gave me several books and ordered me to take them to Medina. I asked him, ‘May I be your ransom! Who should I give these books to?’ He (a.s.) replied, ’Give them to my son Ali (Al-Ridha’ (a.s.)). He is my Testamentary Trustee and in charge of my affairs. He is my best son.’”

4-14 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid - may God be pleased with him - narrated that Muhammad ibn Al-Hassan As-Saffar quoted on the authority of Muhammad ibn Al-Husayn ibn Abi Al-Khattab, on the authority of Muhammad ibn Al-Fozayl, on the authority of Abdullah ibn Al-Harith whose mother is a descendant of Ja'far ibn Abi Talib, “Abu Ibrahim (al-Kazim) (a.s.) sent someone after us, gathered us together and asked us, ‘Do you know why I have gathered you together?’ We replied, ‘No.’ Imam

وَهُوَ أَفْضَلُ وُلْدِی، فَإِنْ بَقِیتَ بَعْدِی فَاَشْهَد لَهُ بِذلِکَ عِنْدَ شِیعَتِی وَأَهْل وِلایَتِی المُسْتَخْبِرِینَ عَنْ خَلِیفَتِی من بَعْدی.

12 - نَصُّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدِ بْنِ

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الحَجَّالِ قالَ: حَدَّثَنا سَعْدُ بْنُ زَکَرِیَّا بْنِ آدَمِ، عَنْ عَلِیِّ بْنِ عُبِیْدِاللَّهِ الهاشِمی قالَ: کُنَّا عِنْدَ القَبْرِ نَحْوَسِتِّینَ رَجُلاً مِنَّا وَمِنْ مُوالِینا، إِذْ أَقْبَلَ أَبُو إِبْراهیمَ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ و یَدُ عَلِیَّ ابْنِهِ عَلَیْهِ السَّلامُ فِی یَدِهِ، فَقالَ أَتَدْرُونَ مَنْ أَنَا؟ قُلْنا: أَنْتَ سَیِّدَنا وَکَبِیرنا. فَقالَ: سَمُّونی وَاَنْسِبُونِی، فَقُلْنا أَنْتَ مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّد، فَقالَ: مَنْ هذا الَّذِی مَعِی؟ قُلْنا هُوَعَلِیِّ بْنِ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمُ السَّلاَمُ، قالَ: فَاشْهَدُوا أَنَّهُ وَکِیلی فِی حَیاتِی وَوَصِیِّی بَعْد مَوْتِی.

13 - نَصٌّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی سَعْدُ بْنُ عَبْدِ اللَّهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنِ الحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ قالَ: خَرَجْتُ مِنَ البَصْرَةِ اُرِیدُ المَدِینَةَ، فَلَمَّا صِرْتُ فی بَعْض الطَرِیقِ لَقِیتُ أَبَا إِبْراهِیمَ عَلَیْهِ السَّلامُ وَهُوَ یُذْهَبُ بِهِ إِلی البَصْرَةِ فَأَرْسَلَ إِلَیَّ، فَدَخَلْتُ عَلَیْهِ، فَدَفَعَ إِلَیَّ کُتُباً وَأَمَرَنِی أَن اُوصِلَها إِلَی الْمَدِینَةِ، فَقُلْتُ: إلی مَنْ أَدْفَعُها جُعِلْتُ فِداکَ؟ قالَ: إِلَی ابْنِی عَلِیِّ، فَإِنَّهُ وَصِیِّی وَالقَیِّمُ بِأَمْرِی وَخَیْرُ بَنِیِّ.

14 - نَصٌّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ الصَفَّارُ، عَنْ مُحَمَّدِ بْنِ الحُسَیْنِ بْنِ أَبی الخَطَّاب، عَنْ مُحَمَّدِ بْنِ الفُضَیْلِ، عَنْ عَبْدِ اللَّه بْنِ الحارِثِ - وَاُمُّهُ مِنْ وُلْدِ جَعْفَرِ بْنِ أَبی طالِب - قالَ: بَعَثَ إِلَیْنا أَبُوإِبْراهِیم عَلَیْهِ السَّ__لامُ فَ_جَمَعَنا، ثُ_مَّ ق__الَ: أَتَ_دْرُونَ لِمَ جَ_مَعْتُکُمْ قُلْنا: لا، قالَ: اشْهَدُوا أَنَّ عَلِیّاً

Al-Kazim (a.s.) said, ‘Bear witness that this - my son Ali is my Testamentary Trustee. He (a.s.) is in charge of all my affairs. He (a.s.) is my successor. Whoever has lent me

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something can take it back from him. Whoever has been given a promise by me should ask him to fulfill that promise. Whoever has to visit me in person can come to see me with a note from him.’”

4-15 In another tradition it is narrated that Al-Mudhaffar ibn Ja'far Al-Alavi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Mas’ood al-Ayyashi quoted on the authority of his father, on the authority of Yusuf ibn As-Sakht, on the authority of Ali ibn Qasim al-Uraydhi, on the authority of his father, on the authority of Safwan ibn Yahya, on the authority of Haydar ibn Ayyoub that Muhammad ibn Yazid al-Hashemi said, “The Shiites will accept Ali ibn Musa Al-Ridha’ (a.s.) to be their Divine Leader now.”' Haydar ibn Ayyoub said, “How come?” He said, “Abul Hassan Musa ibn Ja'far (a.s.) called them in and appointed him as his Testamentary Trustee.”

4-16 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ali ibn al-Hakam, on the authority of Haydar ibn Ayyoub, “We were in a place known as Qaba in Medina where Muhammad ibn Zayd ibn Ali lived. Muhammad came later than usual. We asked him, ‘May we be your ransom! What kept you from coming on time?’ He said, ‘Abu Ibrahim (a.s.) invited seventeen

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men from the descendants of Ali (a.s.) and (the Blessed Lady) Fatima (a.s.). He had us bear witness that his son Ali is his Testamentary Trustee and deputy in his lifetime and after his death and that he accepts Ali's decrees against him or in favor of him.’ Muhammad ibn Zayd continued, ‘O Haydar (ibn Ayyoub)! By God, today he appointed him as the Imam. The Shiites will follow him from today. Haydar said, ‘What are you saying? God will keep him alive.’ Muhammad (ibn Zayd) said, ‘O Haydar (ibn Ayyoub)! Once he (a.s.) appointed his son (Ali) as his Testamentary Trustee, he has established Ali (a.s.) as the Imam.’ Ali ibn al-Hakam said, ‘Haydar (ibn Ayyoub) passed away while he was still in doubt.’

4-17 In another tradition it is narrated that Muhammad ibn Ali Majiluwayh -may God be pleased with him- quoted on the authority of his

ابْنِی هذا، وَصِیِّی وَالقَیِّمُ بِأَمْرِی وَخَلِیفَتِی مِنْ بَعْدی، مَنْ کانَ لَهُ عِنْدِی دَیْنٌ فَلْیَأْخُذْهُ مِنِ ابْنِی هذا، وَمَنْ کانَتْ لَهُ عِنْدِی عِدَةٌ فَلْیَسْتَنْجِزْها مِنْهُ، وَمَنْ لَمْ یَکُنْ لَهُ بُدٌ مِنْ لِقائِی فَلا یَلْقِنِی إلاَّ بِکِتابِهِ.

15 - نَصٌّ آخَرُ: حَدَّثَنا المُظَفَّرُ بْنُ جَعْفَر العَلَوِیُّ السَمَرْقَنْدِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ العَیَّاشِیُّ، عَنْ أَبیهِ قالَ: حَدَّثَنا یُوسُفُ بْنُ السَّخْتِ، عَنْ عَلِیِّ بْنِ القاسِمِ العُرَیْضِیِّ، عَنْ أَبیهِ، عَنْ صَفْوانَ بْنِ یَحْیَی، عَنْ حَیْدَرِ بْنِ أَیُّوبَ، عَنْ مُحَمَّدِ بْنِ یَزِید الهاشِمیِّ أَنَّهُ قالَ: ألآنَ یَتَّخِذُ الشِّیعَةُ عَلِیَّ بْنَ مُوسَی عَلَیْهِمَا السَّلاَمُ إِماماً، قُلْتُ: وَکَیْفَ ذلِکَ؟ قالَ: دَعاهُ أَبُو الحَسَنِ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ

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السَّلامُ فَأَوصی إِلَیْهِ.

16 - نَصُّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ قالَ: حَدَّثَنا أَحْمَدُ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ عَلِیِّ بْنِ الحَکَمِ، عَنْ حَیْدَرِ بْنِ أَیُّوبَ قالَ: کُنَّا بِالْمَدِینَةِ فِی مَوْضِع یُعْرَفُ بِالقُبْا، فِیهِ مُحَمَّدُ بْنِ زِیْدِ بْنِ عَلِیٍّ، فَجاءَ بَعْدَ الوَقْتِ الَّذِی کانَ یَجِیئُنا فِیهِ، فَقُلْنا لَهُ: جَعَلْنَا اللَّهُ فَداکَ ما حَبَسَکَ قال: دَعانا أَبُو إِبْراهِیمَ عَلَیْهِ السَّلامُ الْیَوْمَ سَبْعَةَ عَشَر رَجُلاً مِنْ وُلْدِ عَلِیٍّ وَفاطِمَةَعَلَیْهِمَا السَّلاَمُ، فَأَشْهَدَنا لِعَلِیِّ ابْنِهِ بِالْوَصِیَّةِ وَالوِکالَةِ فِی حَیاتِهِ وَبَعْد مَوْتِه وَأَنَّ أَمْرَهُ جائِزٌ عَلَیْهِ وَلَهُ، ثُمَّ قالَ مُحَمَّدِ بْنِ زَیْدٍ وَاللَّهِ یا حَیْدَرُ لَقَدْ عَقَدَ لَهُ الإِمامَةَ الیَوْمَ و لَیَقُولَنَّ الشِّیعَةُ بِهِ مِنْ بَعْدِهِ، قالَ حَیْدَرِ: قُلْتُ: بَلْ یُبْقیهِ اللَّهُ، وَأَیُّ شَی ءٍ هذا؟ قالَ: یا حَیْدَرُ إِذا أوْصی إِلَیْهِ فَقَدْ عَقَدَ لَهُ الإِمامَة. قالَ عَلِیِّ بْنِ الحَکَمُ ماتَ حَیْدَرٌ وَهُوَ شاکٌ.

17 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ عَلِی ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَمِّی مُحَمَّدُ

uncle Muhammad ibn Abil Qasim, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Khalaf, on the authority of Yunus ibn Abdul Rahman, on the authority of Asad ibn Abi al-A'la, on the authority of Abdul Rahman ibn al-Hajjaj that, “Abul Hassan Musa ibn Ja'far (a.s.) appointed his son Ali (a.s.) as his Testamentary Trustee. He wrote him a note and had sixty of the noble men of Medina sign it as witnesses.”

4-18 In another tradition it is narrated that Ahmad ibn Zayad ibn Ja'far al-Hamadani - may God be pleased with him - narrated that

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Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Isma'il ibn Mar'rar and Salih ibn As-Sindi, on the authority of Yunus ibn Abdul Rahman, on the authority of Husayn ibn Bashir, “Abul Hassan Musa ibn Ja'far (a.s.) appointed his son Ali (Al-Ridha’) (a.s.) just as God's Prophet (S) appointed Ali (a.s.) on the day of Ghadir Khom. He (a.s.) said, ‘O people of Medina! This is my Testamentary Trustee after me.’’ Or said, ‘O people of the mosque! This is my Testamentary Trustee after me.’”

4-19 In another tradition it is narrated that Muhammad ibn Musa ibn al-Motavakil - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Khazzaz, “We went towards Mecca with Ali ibn Abi Hamza. He was carrying some goods and property. I asked him, ‘What is all of this?’ He said, ‘They belong to the good servant (Imam al-Kazim). He has ordered me to take them to his son Ali (a.s.) since he has appointed him as his Testamentary Trustee.’”

The author of this book (a.s.heikh Sadooq) said, “Ali ibn Hamza denied this after the death of Imam Musa ibn Ja'far (a.s.) and did not turn these goods and property over to Imam Al-Ridha’ (a.s.).”

4-20 In another tradition it is narrated that Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted

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on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Yunus ibn Abdurrahman, on the authority of Safwan ibn Yahya, on the authority of Ayyoub al-Khazzaz, on the authority of Salama ibn Mohrez that he told Abi Abdillah (a.s.), “A man from the Ejelites asked, ‘How much longer do you hope this old man will live? He will die in a couple of years and you will have no one to place your hopes in.” Abu Abdillah (a.s.)

بْنِ أَبی القاسِم، عَنْ مُحَمَّدِ بْنِ عَلِیٍّ الکُوفِیّ، عَنْ مُحَمَّدِ بْنِ خَلَفٍ، عَنْ یُونُسَ بْنِ عَبْدُ الرَّحْمنِ، عَنْ أَسَد بْنِ أَبی العَلاءِ، عَنْ عَبْد الصَّمَدِ بْنِ بَشِیر وَخَلَفِ بْنِ حَمّادٍ، عَنْ عَبْدُ الرَّحْمن بْنِ الحَجَّاجِ قالَ: أَوْصی أَبُو الحَسَنِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ إِلی ابْنِهِ عَلِیٍ عَلَیْهِ السَّلامُ، وَکَتَبَ لَهُ کِتاباً أَشْهَدَ فِیهِ سِتِّینَ رَجُلاً مِنْ وُجُوه أَهْلِ المَدِینَةِ.

18 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبِیهِ، عَنْ إِسْمَاعِیلَ بْنِ مَرّار وَصالِح بْنِ السَّنْدِیِّ، عَنْ یُونُسَ بْنِ عَبْدِالرَّحْمنِ، عَنْ حُسَیْن بْنِ بَشِیرٍ قالَ: أَقامَ لَنا أَبُو الحَسَنِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ اِبْنَهُ عَلِیّاً عَلَیْهِ السَّلامُ کَما أَقامَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ عَلِیّاً عَلَیْهِ السَّلامُ یَوْمَ غَدِیرِ خُمٍّ فَقالَ: یا أَهْل المَدِینَة - أَوْ قالَ: یا أَهْل الْمَسْجِد - هذا وَصِیِّی من بَعْدِی.

19 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنُ مُوسَی بْنِ المُتَوَکِّل رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی العَطَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنِ الحَسَن بْنِ عَلِیٍّ الخَزَّارِ قالَ: خَرَجْنا إِلی

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مَکَّةَ وَمَعَنا عَلِیُّ بْنُ أَبی حَمْزَةَ وَمَعَهُ مالٌ وَمَتاعٌ، فَقُلْنا: ما هذا؟ قالَ: هذا لِلْعَبْدِ الصَّالِح عَلَیْهِ السَّلامُ أَمَرَنِی أَنْ أَحْمِلَهُ إِلی عَلِیِّ ابْنِهِ عَلَیْهِ السَّلامُ وَقَدْ أَوْصی إِلَیْهِ.

قالَ مُصَنِّفُ هذا الْکِتاب: اِنَّ عَلِیَّ بْنِ أَبِی حَمْزَةَ أَنْکَرَ ذلِکَ بَعْدَ وَفاةِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ، وَحَبَسَ المالَ عَنِ الرِّضا عَلَیْهِ السَّلامُ.

20 - نَصٌّ آخَرُ: حَدَّثَنا عَلِیُّ بْنِ عَبْدِ اللَّهِ الوَرَّاقُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِیسَی بْنِ عُبِیْدٍ، عَنْ یُونُسَ بْنِ عَبْدُ الرَّحْمنِ، عَنْ صَفْوانَ بْنِ یَحْیَی، عَنْ أَبی أَیُّوب الخَزَّارِ، عَنْ سَلَمَةِ بْنِ مُحْرِزٍ قالَ: قُلْتُ لأَبِی عَبْدِ اللَّهِ عَلَیْهِ السَّلامُ: إِنَّ رَجُلاً مِنَ العِجْلِیّةِ قالَ لی : کَمْ عَسی أَنْ یَبْقی لَکُمْ هذا الشَّیْخُ، إِنَّما هُوَ[لِ] سَنَةٍ أَوْ سَنَتَیْنِ حَتّی یَهْلِکَ، ثُمَّ تَصِیرُونَ لَیْسَ لَکُمْ أَحَ_دٌ تَنْظُرُونَ إِلَیْهِ فَق_الَ عَبْدِ اللَّه عَلَیْهِ السَّلامُ: أَلا قُلْتَ لَهُ:

asked, “Why didn’t you tell him that it is this Musa ibn Ja'far (a.s.) who has become a man? We have bought him a slave-wife who is legitimate for him. Soon you will see that God willing he will have a highly-intelligent son.”

4-21 In another tradition it is narrated that Al-Mudhaffar ibn Ja'far Al-Mudhaffar Al-Alawi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Masoud quoted on the authority of his father, on the authority of Yusuf ibn As-Sakht, on the authority of Ali ibn al-Qasim, on the authority of his father, on the authority of Ja'far ibn Khalaf, on the authority of Isma'il ibn al-Khattab, “Abul Hassan (a.s.) often praised his son

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Ali (a.s.), and expressed his nobilities and virtues in a manner in which he never praised others. It was as if he wanted to attract their attention to him.”

4-22 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted Muhammad ibn Isa ibn Obayd, on the authority of Yunus ibn Abdir-Rahman, on the authority of Ja'far ibn Khalaf that he had heard Abul Hassan Musa ibn Ja'far (a.s.) say, “One who can see his son that he will leave behind as a memory before he dies is prosperous. God has shown me the son that I will leave behind by giving him to me.” Abul Hassan Musa ibn Ja'far (a.s.) was pointing at him - that is Al-Ridha’ (a.s.).

4-23 In another tradition from Muhammad ibn Al-Hassan ibn Ahmad ibn al-valid - may God be pleased with him - it is narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah Muhammad al-Hajjal, Ahmad ibn Abi Nasr al-Bezanti, Muhammad ibn Sinan, Ali ibn Sinan, and Ali, on the authority of al-Hakam, on the authority of Al-Husayn ibn al-Mukhtar who said, “These sheets came to us from Abi Ibrahim Musa (a.s.) while he was in prison in which it was written, “My successor is my oldest son.”

4-24 In another tradition we read that (The author of the book narrated) my father -

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may God be pleased with him - narrated that Sa’d ibn Abdillah, on the authority of Muhammad ibn Isa bin Obayd, on the authority of Yunus ibn Abdurrahman, on the authority of Al-Husayn ibn al-Mokhtar, “When Abul Hassan (Imam Al-Kazim) (a.s.) passed by Basra, we received letters from him (a.s.) in which it was written, ‘My successor

هذا مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ قَدْ أَدْرَکَ ما یُدْرِکُ الرِّجال وَقَدْ اشْتَرَینا لَهُ جارِیَةً تُباحُ لَهُ فَکَأَنَّکَ بِهِ إِنْ شاءَ اللَّه وَقَدْ وُلِدَ لَهُ فَقِیهٌ خَلَفٌ.

21 - نَصٌّ آخَرُ: حَدَّثَنا المُظَفَّرُ بْنِ جَعْفَرِ بْنِ المُظَفَّرِ العَلَوِیُّ السَمَرْقَنْدِیُ رَضِیَ اللهُ عَنْهُ قال: حَدَّثَنی جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ، عَنْ أَبیهِ، عَنْ یُوسُفَ بْنِ السَّخْتِ، عَنْ عَلِیِّ بْنِ القاسِم، عَنْ أَبیهِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، عَنْ إِسْمَاعِیلَ بْنِ الخَطَّابِ، قالَ: کانَ أَبُو الحَسَن عَلَیْهِ السَّلامُ یَبْتَدِءُ بِالثَّناءِ عَلَی ابْنِهِ عَلِیِ عَلَیْهِ السَّلامُ وَیُطْرِیهِ وَیَذْکُرُ مِنْ فَضْلِهُ وَبِرِّهِ ما لا یَذْکُرُ من غَیْرِهِ، کَأَنَّهُ یُرِیدُ أَن یَدُلَّ عَلَیْهِ.

22 - نَصُّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنِ عِیسَی بْنِ عُبَیْدٍ، عَنْ یُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، قالَ: سَمِعْتُ أَبَا الحَسَنِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ یَقُولُ: سَعِدُ امْرُءٌ لَمْ یَمُتْ حَتّی یُری مِنْهُ خَلَفٌ، وَقَدْ أَرانِیَ اللَّهُ مِن ابْنِی هذا خَلَفاً - وَأَشارَ إِلَیْهِ - یَعْنِی الرِّضا عَلَیْهِ السَّلامُ -.

23 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ بْنِ أَحْمَدَ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّار، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسی ، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ؛ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ

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أَبی نَصْرِ البِزَنْطِیِّ؛ وَمُحَمَّدِ بْنِ سَنانٍ؛ وَعَلِیِّ بْنِ الحَکَمِ، عَنِ الحُسَیْنِ بْنِ الُمخْتار، خَرَجَتْ إِلَیْنا أَلْواحٌ مِنْ أَبی إِبْراهیمَ مُوسَی عَلَیْهِ السَّلامُ وَهُوَ فِی الحَبْسِ، فَإِذا فِیها مَکْتُوبٌ: عَهْدِی إِلی أَکْبَر وُلْدِی.

24 - نَصُّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِیسَی بْنِ عُبِیْدٍ، عَنْ یُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنِ الحُسَیْنِ بْنِ الُمخْتارِ قالَ: لَمّا مَرَّ بِنا أَبُوالحَسَن عَلَیْهِ السَّلامُ بِالْبَصْرَةِ خَرَجَت إِلَیْنا مِنْهُ أَلْواحٌ مَکْتُوب فِیها بِالعَرْضِ عَهْدِی إِلی

is my oldest son (Ali ibn Musa Al-Ridha’ (a.s.)).’”

4-25 In another tradition from (The author of the book narrated) my father - may God be pleased with him - it is narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority Ziyad ibn Marwan al-Qandi, “I went to see Abi Ibrahim (a.s.). His son Ali was with him. He told me, ‘O Ziyad! This is his writing that is (just as effective as) my writing. His words are my words. His messenger is my messenger. And whatever he says, (the truth) is in what he says.’”

The author of this book (a.s.heikh Sadooq) said, “In fact, Ziyad ibn Marwan al-Qandi narrated this tradition. But he later denied it after Musa (a.s.) passed away. He became one of the Vaqafites(1) and confiscated whatever he had that belonged to Musa ibn Ja’far (a.s.).

4-26 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that

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Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Sa'eed ibn Abil Jahm, on the authority of Nasr ibn Qaboos that he told Abi Ibrahim Musa ibn Ja'far (a.s.), “I asked your father (a.s.) ‘Who is going to be your successor?’ Your father (a.s.) informed me that you were his successor. When Abu Abdillah (a.s.) passed away each group of people went on different ways. But my friends and I believed in you. Then please inform me about whom your successor will be.” Musa ibn Ja’far (a.s.) said, “My son Ali.”

4-27 In another tradition it is narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Nasr ibn Qaboos that Abul Hassan (Imam al-Kazim) (a.s.) told him, “My son Ali (Al-Ridha’ (a.s.)) is my oldest son. He is the most obedient of them to me. He studies the books of AL-JAFR and AL-JAME’A along with me. No one can look at these two books except for the Prophet and his Testamentary Trustees.”

4-28 In another tradition it is narrated that (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdillah quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of his father, on the

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authority of Abdullah ibn

أَکْبَرِ وُلْدِی».

25 - نَصُّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِیسَی بْنِ عُبَیْدٍ، عَنْ زِیادِ بْنِ مَرْوان القَنْدِیِّ قالَ: دَخَلْتُ عَلَی أَبی إِبْراهیمَ عَلَیْهِ السَّلامُ وَعنْدَهُ عَلِیٌّ ابْنُهُ، فَقالَ لی : یا زِیادُ هذا کِتابُهُ کِتابی، وَکَلامُهُ کَلامِی، وَرَسُولُهُ رَسُولِی، وَما قالَ فَالْقَوْلُ قَوْلُهُ.

قالَ مُصَنِّفُ هذَا الْکِتاب: إِنَّ زِیادِ بْنِ مَرْوان القَنْدِیِّ رَوی هذا الْحَدِیثِ ثُمَّ أَنْکَرَه بَعْد مُضِیِّ مُوسَی عَلَیْهِ السَّلامُ وَقالَ بِالْوَقْفِ، وَحَبَسَ ما کانَ عنْدَهُ مِنْ مالِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ.

26 - نَصٌّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ، قالَ: حَدَّثَنا سَعِیدُ بْنِ أَبی الجَهْمِ، عَنْ نَصْرِ بْنِ قابوس قالَ: قُلْتُ لأَبِی إِبْراهِیمَ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ: إِنّی سَأَلْتُ أَباکَ عَلَیْهِ السَّلامُ مَنِ الَّذِی یَکُونُ بَعْدَکَ؟ فَأَخبَرَنِی أَنَّکَ أَنْتَ هُوَ، فَلَمَّا تُوُفِّی أَبُو عَبْدِاللَّه عَلَیْهِ السَّلامُ ذَهَبَ النَّاسِ یَمِیناً وَشِمالاً، وَقُلْتُ أَنَا وَأَصْحابِی بِکَ، فَأَخْبِرْنِی مِنَ الَّذِی یَکُونُ بَعْدَکَ؟ قالَ: اِبْنِی عَلِیٌ عَلَیْهِ السَّلامُ.

27 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَی الخَشَّابِ، عَنْ نَصْرِ بْنِ قابُوسَ قالَ: قالَ لی أَبُو الحَسَن عَلَیْهِ السَّلامُ: عَلِیٌّ ابْنِی أَکْبَرُ وُلْدِی وَأسْمَعُهُمْ لِقَوْلِی وَأَطْوَعُهُمْ لأَمْرِی یَنْظُرُ مَعِی فِی کِتابی الجَفْرِ وَالجامِعَة وَلَیْسَ یَنْظُرُ فِیهِ إِلاّ نَبِیٌّ أَوْ وَصِیُّ نَبِیٍّ.

28 - نَصٌّ آخَرُ: حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ أَبی عَبْدِ اللَّهِ البَرْقِیِّ، عَنْ أَبِیهِ، عَنْ عَبْدِ اللَّهِ

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بْنِ عَبْدُ الرَّحْم_نِ، عَنِ المَفْضَّل بْنِ عُمَرَ ق_الَ:

Abdurrahman, on the authority of Mufaz'zal ibn Umar, “I went to see Abil Hassan Musa ibn Ja'far (a.s.) and he was holding his son Ali (a.s.) in his arms. He kissed him, sucked his tongue, put him on his back, hugged him and said, May my father and mother be your ransom! How good-scented you are! How pure a nature! How clear are your nobilities!” Mufadhdhal said, “May I be your ransom! There is a feeling of love in my heart for this child that I have for no one else but you.” The Imam (a.s.) said, “O Mufadhdhal! He is to me as I was to my father (a.s.), ‘Offspring, one of the other. And God heareth and knoweth all things.’” Mufadhdhal asked, “Is he in charge of the affairs after you?” The Imam (a.s.) said, “Yes. Whoever obeys him will make progress. Whoever disobeys him is an infidel.”

4-29 In another tradition it is narrated that Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Sinan, “One day about a year before they took Abil Hassan Al-Kazim (a.s.) to Iraq, I went to see him. His son Ali Al-Ridha’ (a.s.) was in front of him (a.s.). Imam Al-Kazim (a.s.) said, ‘O Muhammad (ibn Sinan)!’ I said, ’Yes.’ He said, ‘There will be a problem this year. Try

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not to get upset.’ Then he (a.s.) became silent. He hit the ground with his hand. Then the Imam (a.s.) looked at me and recited the Quranic verse ‘but God will leave to stray, those who do wrong. God doeth what He willeth.’(1) Muhammad (ibn Sinan) said, ‘May I be your ransom! What is the matter?’ He (a.s.) said, ‘Whoever oppresses this son of mine, does not honor his rights and denies his Divine Leadership after me is like those who oppressed Ali ibn Abi-Talib (a.s.), did not honor his rights and denied his Divine Leadership after the Prophet Muhammad (S).’ Then Muhammad (ibn Sinan) realized that the Imam (a.s.) was informing him about his upcoming death, and the appointment of his son. Muhammad (ibn Sinan) said, ‘[I swear by God that if God extends my life, I will honor his right and accept his Divine Leadership and] I will bear witness that he will be the Almighty God’s witness for the creatures after you, and the inviter to His Religion.’ The Imam (a.s.) said, ‘O Muhammad (ibn Sinan)! God will extend your life, and you will invite the people to accept his Divine Leadership, and the Divine Leadership of the Imam that will come after him.’ Muhammad (ibn Sinan) said, ‘O May I be your ransom! Who is it?’ He (a.s.) said, ‘His son Muhammad.(2)’ Muhammad (ibn Sinan) said, ‘I accept.’ He (a.s.) said, ‘Yes. I had found you to be this

دَخَلْتُ عَلَی أَبی الحَسَنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ وَعَلِیٌ

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عَلَیْهِ السَّلامُ ابْنِهِ فِی حِجْرِه وَهُوَ یُقَبِّلُهُ وَیَمُصُّ لِسانَهُ وَیَضَعُهُ عَلَی عاتِقِهِ وَیَضُمُّهُ إِلَیْهِ، وَیَقُولُ بِأَبِی أَنْتَ وَاُمِّی ما أَطْیَبَ رِیحَکَ وَأَطْهَرَ خَلْقَکَ وَأَبْیَنَ فَضْلَکَ؟ ! قُلْتُ: جُعِلْتُ فَداکَ لَقَدْ وَقَعَ فی قَلْبِی لِهذَا الغُلام مِنَ المَوَدَّةِ ما لَمْ یَقَعْ لأَحَدٍ إِلاَّ لَکَ، فَقالَ لی: یا مُفَضَّل هُوَمِنِّی بِمَنْزِلَتِی مِنْ أَبِی عَلَیْهِ السَّلامُ «ذُرِّیَّةً بَعْضُها مِنْ بَعْضٍ وَاللَّهُ سَمِیعٌ عَلِیمٌ» قالَ: قُلْتُ: هُوَصاحِبُ هذا الأَمْرِ مِنْ بَعْدِکَ؟ قالَ: نَعَمْ، مَنْ أَطاعَهُ رَشَدَ وَمن عَصاهُ کَفَرَ.

29 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنِ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنِ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبیهِ، عَنْ مُحَمَّدِ بْنِ سَنانٍ قالَ: دَخَلْتُ عَلَی أَبی الحَسَن عَلَیْهِ السَّلامُ قَبْلَ أَن یُحْمَلَ إِلی العَراقِ بِسَنَّةٍ وَعَلِیٌّ ابْنِهِ عَلَیْهِ السَّلامُ بَیْنَ یَدَیْهِ، فَقالَ لی: یا مُحَمَّدُ! فَقُلْتُ: لَبَّیْکَ، قالَ: إِنَّهُ سَیَکُونُ فِی هذِهِ السَّنَّةِ حَرَکَةٌ فَلا تَجْزَعْ مِنْها، ثُمَّ أَطْرَقَ وَنَکَتَ بِیَدِهِ فِی الأَرْضِ، وَرَفَعَ رَأْسَهُ إِلَیَّ وَهُوَ یَقُولُ: «وَیُضِلُّ اللَّهُ الظَّالِمِین وَیَفْعَلُ اللَّه ما یَشاءَ» قُلْتُ: وَما ذاکَ جُعِلْتُ فِداکَ؟ قالَ: مَنْ ظَلَمَ ابْنِی هذا حَقُّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدی، کانَ کَمَنْ ظَلَمَ عَلِیِّ بْنِ أَبِی طالِب عَلَیْهِ السَّلامُ حَقَّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدِ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، فَعَلِمْتُ أَنَّهُ قَدْ نَعی إِلَیَّ نَفْسَهِ، وَدَلَّ عَلَی ابْنِهِ، فَقُلْتُ: [وَاللَّهِ لَئِنْ مَدَّ اللَّهُ فِی عُمْرِی لَاُسَلِّمَنَّ إِلَیْهِ حَقَّهُ، و لَاُقِرَّنِّ لَهُ بِالإِمامَة وَ] أَشْهَدُ أَنَّهُ مِنْ بَعْدِکَ حُجَّةُ اللَّهِ تَعالی عَلَی خَلْقِهِ وَالدَّاعِی إِلی دِینِهِ، فقالَ لِی : یا مُحَمَّد یَمُدُّ اللَّهُ فِی عُمْرِکَ وَتَدْعُو إِلی إِمامَتِهِ وَإِمامَةِ مَنْ یَقُومُ مَقامَهُ مِنْ بَعْدِهِ فَقُلْتُ: مَنْ ذاکَ جُعِلْتُ فِداکَ؟ قالَ: مُحَمَّدٌ ابْنُهُ،

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ق_الَ: قُ_لْتُ: فَالرِّض_ا وَالتَّسْ_لِیمُ، ق_الَ: نَعَمْ، کَذلِکَ وَجَدْتُکَ فی کِتاب أَمِیرَ الْمُؤْمِنینَ علیه

way in the Commander of the Faithful’s (a.s.) book. Among our followers you are brighter than lightening in the darkness of night.’ The Imam (a.s.) then added, ‘O Muhammad (ibn Sinan)! Indeed Mufadhdhal has been my companion, and a source of my comfort. You are going to be their(1) companion (Imam Al-Ridha’’s (a.s.) and Imam Al-Jawad’s (a.s.) companion) and their source of comfort. It is forbidden for the Fire to ever touch you.’”

the Truth; what Muhammad - may God's Blessings be upon him and his Household - has brought is the Truth, the Truth, and the Truth(1); and what the Trusted Spirit (Gabriel) has sent down is the Truth. I live with these beliefs. I will die with these beliefs. God willing, I will be resurrected with these beliefs.” He had them bear witness that the following was his will written in his own handwriting. ‘Firstly, I wrote the will of my grandfather - the Commander of the Faithful (a.s.), the wills of Al-Hassan (a.s.) and Al-Husayn (a.s.) and Ali ibn Al-Husayn (a.s.), the will of Muhammad ibn Ali Al-Baqir (a.s.), and the will of Ja'far ibn Muhammad (a.s.) letter by letter. And I will appoint my son Ali as my Trustee - along with his other brothers, God willing. If he recognizes that they have grown

السلام. أَمَّا إِنَّکَ فِی شِیعَتِنَا أَبْیَنُ مِنَ البَرْقِ فِی اللَّیْلَةِ الظَّلْماء ثُمَّ قالَ: یا مُحَمَّدُ، إِنَّ المُفَضَّل کانَ اُنْسِی وَمُسْتَراحِی وَأَنْتَ اُنْسُهُما وَمُسْتَراحُهُما، حَرام عَلَی النَّارِ أَنْ تَمُسَّکَ أَبَداً.

5

بابُ نُسْخَةُ وَصِیَّة مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ

1 - حَدَّثَنا الحُسَیْنُ بْنِ أَحْمَدِ بْنِ إِدْرِیسَ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبی قالَ: حَدَّثَنا مُحَمَّدُ بْنُ أَبی الصُّهبان، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الحَجَّالِ، أَنَّ إِبْراهیمَ بْنِ عَبْدِ اللَّهِ الجَعْفَرِیِّ حَدَّثَهُ، عَنْ عِدَّةٍ مِنْ أَهْل بَیْتِهِ أَن أَبَا إِبْراهیمَ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ أَشْهَدَ عَلَی وَصِیَّتِه إِسْحاقَ بْنَ جَعْفَرِ بْنِ مُحَمَّدٍ؛ وَإِبْراهیمَ بْنَ مُحَمَّدٍ الجَعْفَرِیِّ، وَجَعْفَرَ بْنَ صالِحٍ؛ وَمُعاوِیَةَ بْنَ الجَعْفَرِیَّیْنِ؛ وَیَحْیَی بْنَ الحُسَیْنِ بْنِ زِیْدٍ؛ وَسَعْدَ بْنَ عِمْران الأَنْصارِیِّ،

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وَمُحَمَّدَ بْنَ الحارِثِ الأَنْصارِیِّ؛ وَیَزِیدَ بْنَ سَلِیطٍ الأَنْصارِیَّ؛ وَمُحَمَّدَ بْنَ جَعْفَر الأَسْلَمِیَّ، بَعْد أَنْ أَشْهَدَهُمْ أَنَّهُ یَشْهَدُ أَنْ لا إِلهَ إِلاّ اللَّهُ وَحْدَهُ لا شَرِیکَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَأَنَّ السَّاعَةَ آتِیَةٌ لا رَیْبَ فِیها وَأَنَّ اللَّهَ یَبْعَثُ مَنْ فِی القُبُورِ، وَأَنَّ البَعْثَ بَعْدَ المَوْتِ حَقٌّ وَأَنَّ الحِسابَ وَالقِصاصَ حَقٌّ، وَأَنَّ الوُقُوف بَیْنِ یَدِی اللَّهِ عَزَّ وَجَلَّ حَقٌّ، وَاَنَّما جاءَ بِهِ مُحَمَّد صَلَّی اللهُ عَلَیْهِ وَآلِهِ حَقٌّ حَقٌّ حَقٌّ، وَأَنَّ ما نَزَلَ بِهِ الرُّوحُ الأَمِینُ حَقٌّ، عَلَی ذلِکَ أَحْیی وَعَلَیْهِ أَمُوتُ وَعَلَیْهِ اُبْعَثُ إِنْ شاءَ اللَّهُ، أَشْهَدُهُمْ أَنَّ هذِهِ وَصِیَّتِی بِخَطِّی وَقَدْ نَسَخْتُ وَصِیَّةَ جَدِّی أَمِیرَ الْمُؤْمِنِینَ عَلَیْهِ السَّلامُ وَوَصایَا الحَسَنِ وَالحُسَیْنِ وَعَلِیُّ بْنِ الحُسَیْن وَوَصِیَّة مُحَمَّدِ بْنِ عَلِیٍّ الباقِرِ وَوَصِیَّة مُحَمَّد عَلَیْهِمُ السَّلاَمُ قَبْلَ ذلِکَ حَرْفاً بِحَرْفٍ، وَأَوْصَیْتُ بِه_ا إِلی عَلِیٍّ ابْنِی وَبَنِیِّ بَعْدَهُ مَعَهُ إِنْ ش_اءَ [اللَّه] فَإِنَّ آنَسَ مِنْهُمْ رُشْداً وَأَحَبَّ

up enough and he likes to keep them as my Trustees - he can. If he is not pleased with them and wants them not to be my Trustees, he can. They have no authority over him. I entrust my affairs regarding charity, property, and my children to him and to Ibrahim, Abbas, Isma'il, Ahmad, Umm Ahmad.(1) I entrust the affairs of my wives to Ali alone. He can spend one-third of the charity of my father and my household in any way he likes - as anyone would deal with his own property. He can carry out what I said regarding my wives and household - if he pleases. He can also not do

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what I said if he pleases. He can sell, donate or give in charity in a way other than what I have stated. According to this will, he can act just like me myself regarding my property, my family and my children. If he pleases, he can keep his brothers as Trustees - whom I named in the beginning of this document. If he likes, he can also keep them from being Trustees. No one is allowed to object to his decision. If anyone of them wants to marry off his sister, he is not authorized to do so without his permission and order. Whatever power tries to take away the authorities which I have written down for him has deviated from God the Almighty and His Messenger (a.s.). God and His Messenger will also have nothing to do with them. God’s Curse, all those who curse, the curse of the nearby-stationed angels, the curse of the Prophets and the curse of (all) the Messengers and the believers be on such a person. None of the kings nor any of my children are allowed to take away his authority over the property I have entrusted him with. Whatever he says about its amount is acceptable to me - whether it be a small amount or large sum. The reason I mentioned the names of my other children here is that I wanted their names and the names of my other small children to be respectfully mentioned here. Those of my

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slave-wives who are Umm Walad(1) and do not leave will have the same rights and privileges that they had had during my life-time, if Ali Al-Ridha’ (a.s.) pleases. But if they should get married, they can no longer return and receive payments unless Ali Al-Ridha’ (a.s.) deems it proper to do so. The same holds true for my daughters. The marriage of none of my daughters is entrusted to their maternal brothers (uncles) or the King. My daughters should not do anything unless they seek Ali Al-Ridha’’s (a.s.) counsel and opinion (advice). If my daughters’ maternal brothers take any steps regarding the marriage of my daughters(2) they have disobeyed God the Almighty and His Prophet - may God's Blessings be upon him and his Household, and have interfered in his authority. He knows best about the marriage of his

إِقْرارَهُمْ، فَذاکَ لَهُ، وَإِنْ کَرِهَهُمْ وَأَحَبَّ أَنْ یُخْرِجهُمْ فَذاکَ لَهُ وَلا أَمْرَ لَهُم مَعَهُ، وَأَوْصَیْتُ إِلَیْهِ بِصَدَقاتِی وَأَمْوالی وَصِبْیانِی الَّذِینَ خَلَّفْتُ، وَوُلْدِی وَإِلی إِبْراهِیمَ وَالعَبَّاسَ وَإِسْمَاعِیلَ وَأحْمَدَ وَاُمُّ أحْمَدَ؛ وَإِلی عَلِیِّ أَمْرُ نِسائِی دُونَهُمْ وَثُلْثُ صَدَقَةِ أَبی وَأَهْلِ بَیْتِی یَضَعُهُ حَیْثُ یَری وَیَجْعَلُ مِنْهُ ما یَجْعَلُ مِنْهُ ذوُ المالَ فِی مالِهِ إِنْ أَحَبَّ أَنْ یُجِیزَ ما ذَکَرْتُ فِی عِیالی فَذاکَ إِلَیْهِ وَإِنْ کَرِهَ فَذاکَ إِلَیْهِ، وَإِنْ أَحَبَّ أَنْ یَبیعَ أَوْ یَهَبَ أَوْ یَنْحَلَ أَوْ یَتَصَدَّقَ عَلَی غَیْرِ ما وَصِیَّتِهِ فَذاکَ إِلَیْهِ وَهُوَ أَنَا فِی وَصِیَّتِی فِی مالِی وَفِی أَهْلِی وَوُلْدِی، وَإِنْ رأی أَنْ یُقِرَّ إِخْوَته الَّذِینَ سَمَّیْتُهُمْ فی صَدْرِ کِتابی هذا أَقَرَّهُمْ، وَإِنْ کَرِهَ فَلَهُ أَنْ یُخْرِجَهُمْ غَیْرِ مَرْدُودٍ عَلَیْهِ، وَإِنْ أَرادَ

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رَجُلٌ مِنْهُمْ أَنْ یُزَوِّجَ اُخْتَهُ فَلَیْسَ لَهُ أَنْ یُزَوِّجَها إِلاّ بِإِذْنِهِ وَأَمْرَهِ، وَأَیُّ سُلْطانٍ کَشَفَهُ عَنْ شَی ءٍ أَوْ حالَ بَیْنَهُ وَبَیْنِ شَی ءٍ مِمَّا ذَکَرْتُ فِی کِتابِی، فَقَدْ بَرِی ءَ مِنَ اللَّه تَعالی وَمِنْ رَسُولِهِ، وَاللَّهُ وَرَسُولُهُ مِنْهُ بَرِیئانِ وَعَلَیْهِ لَعْنَةُ اللَّه وَلَعْنَةُ اللاَّعِنِین وَالْمَلائِکَةِ المُقَرَّبِینَ وَالنَّبِیِّینَ وَالْمُرْسَلِینَ [أَجْمَعِین] وَجَماعَةَ المُؤْمِنِین وَلَیْسَ لأَحَدٍ مِنَ السَّلاطِینَ أَن یَکْشِفَهُ عَنْ شَی ءٍ لی عنْدَهُ مِنْ بِضاعَةٍ، وَلا لأَحَدٍ من وُلْدِی وَلی عنْدَهُ مالٌ وَهُوَ مُصَدَّق فِیما ذَکَرَ مِنْ مَبْلَغِهِ إِن أَقَلَّ أَوْ أَکْثَرَ فَهُوَالصَّادِقُ، وَإِنَّما أَرَدتُ بِإِدْخالِ الذِّینَ أَدْخَلْتُ مَعَهُ مِنْ وُلْدِی التَّنوِیه بِأَسْمائِهِمْ، وَأَوْلادی الأَصاغِرِ وَاُمَّهات أَوْلادی مَن أَقامَ مِنْهُنَّ فِی منْزِلَها وَفِی حِجابِهِ فَلَهُ ما کانَ یَجْرِی عَلَیْها فِی حَیاتِی إِن أَرادَ ذلِکَ، وَمَنْ خَرَجَ مِنْهُنَّ إِلی زَوْجٍ فَلَیْسَ لَها أَنْ تَرْجِعَ إِلی جَرایَتِی إِلاّ أَنْ یَری عَلیٌّ ذلِکَ، وَبَناتِی مثل ذلِکَ وَیُزَوِّجُ بَناتِی أَحَدٌ مِنْ أَخَوَتِهِنَّ مِنْ اُمِّهاتِهِنَّ، وَلا سُلْطانَ وَلا عَمَلَ لَهُنَّ إِلاّ بِرَأیِهِ وَمَشْوِرَتِهِ، فَإِنْ فَعَلُوا ذلِکَ فَقَدْ خالَفُوا اللَّه تَعالی وَرَسُولَهُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَحادُّوهُ فِی مُلْکِهِ، و هُوَأَعْرَفُ بِمَن__اکِحِ قَوْمِهِ، إِنْ أَرادَ أنْ یُزَوِّجَ زَوَّجَ وَإِنْ أَرادَ أَنْ یَتْرُکَ تَ_رَکَ، وَقَدْ أَوْصَیْتَهُمْ بِمِثْلِ م_ا

family members. He can marry them off if he pleases, or not marry them off if he wills. I have advised them regarding what I have written here. I set God as a witness over them. No one is allowed to open my will, or express its contents. This will is just as I have stated to you. Whoever does wrong has wronged himself. Whoever does good has done it for himself. And

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your Lord will not oppress any servants. No one - whether the King or others - has the right to open this letter underneath which I have placed my seal. May God's Curse and His Wrath be upon whoever does so. And after God, the angels and the group of Muslim men and women will be my supporters.’ Then Musa ibn Ja'far (a.s.) and the witnesses affixed their seals to it.” Abdullah ibn Muhammad al-Ja'far narrated that Al-Abbas ibn Musa (Imam Ridha’’a brother) (a.s.) told Imran Al-Qadhi At-Talhi, “There is a treasure and some jewels inside this letter for us, and he wants to take it all for himself and give nothing to us. He has taken everything for himself that our father has left for us; and has left us deprived.” Then Ibrahim ibn Muhammad al-Ja'far(1) yelled and swore at him. His uncle Ishab ibn Ja'far did the same thing. Al-Abbas told al-Qadhi, “May God make you prosperous! Unseal the letter and read it.” He said, “I will not unseal it. I will not do something to make me suffer from your father's curse.” Al-Abbas said, “I will unseal it.” Al-Qadhi said, “It is up to you.” Then al-Abbas broke the seal, and noted that his father had put them aside and established Ali (a.s.) alone (as his Trustee), and had placed all of them under the guardianship of Ali (a.s.) - whether they like it or not. Thus they had been placed under his guardianship like orphans, and

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had been put aside. Then Ali ibn Musa (a.s.) looked at al-Abbas and said, “O brother! I knew that your losses and debts made you say so.” Then the Imam (a.s.) said, “O Sa’d! Go and see how much debt they are under. Pay it off on their behalf. Take back their receipts, and get a receipt for paying off their debts. By God, I will not hesitate to help you, be your companion, and be sympathetic to you as long as I live on the Earth. Say whatever you wish to say.” Al-Abbas said, “You are giving these payments to us from our excess property. There is much more.” He (a.s.) said, “Say whatever you wish to say. My honor is the same as your honor. O God! Please improve them and improve their affairs. Fend off Satan from us and from them. And assist them in obeying you. ‘…Be God a witness to what we say.’(1) Al-Abbas said, “How well do I understand you! I have nothing left to be greedy of.” Then they all walked away.

ذَکَرْتُ فِی صَدْرِ کِتابی هذا، وَأَشْهَدُ اللَّهَ عَلَیْهِمْ، وَلَیْسَ لأَحَدٍ أَنْ یَکْشِفَ وَصِیَّتِی وَلا یَنْشُرَها و هِیَ عَلَی ما ذَکَرْتُ وَسَمَّیْتُفمن سَمَّیْتُ فَمَنْ أَساءَ فَعَلَیْهِ، وَمن أَحْسَنَ فَلِنَفْسِهِ وَما رَبُّکَ بِظَلاّمٍ لِلْعَبِیدِ، وَلَیْسَ لأَحَدٍ مِنْ سُلْطانٍ وَلا غَیْرِهِ أَنْ یَفُضَّ کِتابی هذا الَّذِی خَتَمْتُ عَلَیْهِ أَسْفَلَ، فَمَنْ فَعَلَ ذلِکَ فَعَلَیْهِ لَعْنَةُ اللَّهِ وَغَضَبُهُ وَالْمَلائِکَةُ بَعْدَ ذلِکَ ظَهِیرٌ، وَجَماعَةُ الْمُسْلِمِینَ وَالْمُؤْمِنِین، وَخَتَمَ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ وَالشُّهُودُ.

قالَ عَبْدِ اللَّه بْنِ مُحَمَّد الجَعْفَرِیُّ:

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قالَ العَبَّاسُ بْنِ مُوسَی عَلَیْهِ السَّلامُ لِإِبْنِ عِمْران القاضِی الطُّلَحِیِّ إِنَّ أَسْفَلَ هذا الْکِتابِ کَنْزٌ لَنا وَجَوْهَرٌ یُرِیدُ أَنْ یَحْتَجِزَهُ دُونَنا، وَلَمْ یَدْعُ أَبُونا شَیْئاً إِلاّ جَعَلَهُ لَهُ وَتَرَکْنا عالَةً، فَوَثَبَ إِلَیْهِ إِبْراهیمُ بْنُ مُحَمَّدٍ الجَعْفَرِیِّ فَأَسْمَعَهُ فَوَثَبَ عَلَیْهِ إِسْحاقُ بْنُ جَعْفَرٍ عَمُّهُ فَفَعَلَ بِهِ مِثْلَ ذلِکَ، فَقالَ العَبَّاسُ لِلْقاضِی: أَصْلَحَکَ اللَّهُ فُضَّ الْخاتَمَ وَاقْرَأْ ما تَحْتَهُ، فَقالَ: لا أَفُضُّهُ وَلا یَلْعَنُنِی أَبُوکَ، فَقالَ العَبَّاسُ: أَنَا أَفُضُّهُ، قالَ: ذلِکَ إِلَیْکَ، فَفَضَّ العَبَّاسِ الخاتَمَ، فَإِذا فِیهِ إِخْراجُهُمْ مِنَ الوَصِیَّةِ وَإِقْرارُ عَلِیٍ عَلَیْهِ السَّلامُ وَحْدَهُ، وَإِدْخالُهُ إِیَّاهُمْ فِی وِلایَة عَلِیٍّ إِنْ أَحَبُّوا أَوْ کَرِهُوا وَصارُوا کَالأَیْتامِ فِی حِجْرِهِ، وَأَخْرَجَهُمْ مِنْ حَدِّ الصَّدَقَةِ وَذِکْرِها.

ثُمَّ الْتَفَتَ عَلِیُّ بْنِ مُوسَی عَلَیْهِمَا السَّلاَمُ إِلی العَبَّاسِ فَقالَ: یا أَخِی إِنّی لَأَعْلَمُ أَنَّهُ إِنَّما حَمَلَکُمْ عَلَی هذَا، الغَرامُ وَالدُّیُونُ الَّتِی عَلَیْکُمْ، فَانْطَلِق یا سَعْدُ فَتَعَیَّنْ لی ما عَلَیْهِمْ وَاقْضِهِ عَنْهُمْ، وَاقْبِضْ ذِکْرَ حُقُوقِهِمْ وَخُذْ لَهُم الْبَراءَةَ، فَلا وَاللَّهِ لا أَدَعُ مُواساتِکُمْ وَبِرَّکُمْ ما أَصْبَحْتُ وَأَمْشِی عَلَی ظَهْرِ الأَرْضِ، فَقُولُوا ما شئتم فقال العَبَّاسِ: ما تُعْطِینا إِلاّ مِنْ فُضُولِ أَمْوالِنا، وَمالُنا عِنْدَکَ أَکْثَرُ، فَقالَ: قُولُوا ما شِئْتُمْ فَالْعِرْضُ عِرْضُکُمْ اَللَّهُمَّ أَصْلِحَهُمْ وَأَصْلِحْ بِهِمْ وَأَخْسَأْ عَنّا وَعَنْهُمُ الشَّیْطانَ، وَأَعِنْهُمْ عَلَی طاعَتِکَ «وَاللَّهُ عَلَی ما نَقُولُ وَکِیلٌ» قالَ العَبَّاسُ: ما أَعْرَفَنِی بِلِسانِکَ وَلَیْسَ لِمِسْحاتِکَ عِنْدِی طِینٌ ثُمَّ إِنَّ القَوْمَ افْتَرَقُوا.

5-2 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Abis Sahban, on the authority of Safwan ibn Yahya, on the authority of Abdurrahman ibn al-Hajjaj, “Abul Hassan (a.s.) sent me the Commander of

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the Faithful's (a.s.) will and the list of endowments of his father (a.s.) by Abu Ismail Mosadef (Imam Kazim’s slave), and indicated the list of endowments of Ja'far ibn Muhammad (a.s.) and his own as follows, ‘In the Name of God, the Beneficent the Merciful. This is the list of what Musa ibn Ja'far endows. He endows his land located in such and such places. The boundaries of the land are so and so. All the land, the date palms, parts of it that are not constructed, the water in it, its corners, the water right and the turn for its use of water, and every other right at its heights and its pastures, all its existing facilities(1), its yard and its streams; its cultivated and its dry parts are endowed by Musa ibn Ja'far to his children - male or female. The caretaker in charge of this land will subtract the expenses for its maintenance and development from its income - other than the income from thirty of its trees that will be divided among the poor people of the village. He will divide this income between the children of Musa ibn Ja'far(2). Each boy will be given twice that of each girl. The payments to each of the daughters of Musa ibn Ja'far who gets married will be cut-off until she loses her husband(3) in which case her share will be like that of unmarried girls. Whenever one of the children of Musa dies their children will receive

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their father's share - each boy will receive double the amount that each girl receives just as Musa has determined for his own children. Whenever one dies and does not have any children, then his share will be added to the others’ share. His daughter's children will not receive any share unless their fathers are from my descendants. No one has any share in this as long as I have some descendants. If they all die and no one is left, then the income from these endowments will be paid to my brothers and sisters as long as they are living based on the same conditions that I stated for my children and my descendants. If all my brothers and sisters die, then the income from this endowment will be paid to my paternal brothers (uncles) and sisters (aunts) and their descendants as long as there is anyone. If none of these relations live, then the income from this endowment will be paid to my relatives and close friends - whoever is closest to me until the time when God the Almighty inherits whatever He will inherit.(1) He is the best inheritor. Musa ibn Ja'far endowed this

2 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِیسَ، عَنْ مُحَمَّدِ بْنِ أَبی الصُّهبانِ، عَنْ صَفْوانَ بْنِ یَحْیَی، عَنْ عَبْدِ الرَّحْمن بْنِ الحَجَّاجِ قالَ: بَعَثَ إِلَیَّ أَبُو الحَسَن عَلَیْهِ السَّلامُ بِوَصِیَّةِ أَمِیرِ الْمُؤْمِنین عَلَیْهِ السَّلامُ و بَعَثَ إِلی بِصَدَقَةِ أَبِیهِ مَعَ أَبی إِسْمَاعِیلَ مُصادِفٍ وَذَکَرَ صَدَقات جَعْفَرِ بْنِ مُحَمَّدعَلَیْهِمَا السَّلاَمُ وَصَدَقَة

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نَفْسَهُ:

«بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیم هذا ما تَصَدَّقَ بِهِ مُوسَی بْنِ جَعْفَر عَلَیْهِ السَّلامُ، تَصَدَّقَ بِأَرْضِهِ مَکانَ کَذا وَکَذا وَحُدُودِ الأَرْضِ کَذا وَکَذا کُلِّها وَنَخْلِها وَأَرْضِها وَبِیاضِها وَمائها وَأَرْجائِها وَحُقُوقِها وَشُرْبِها مِنَ الماءِ وَکُلِّ حَقٍّ هُوَلَها فِی مَرْفَعٍ أَوْ مَظْهَر أَوْ غَیْضٍ أَوْ مِرْفَقٍ أَوْ ساحَةٍ أَوْ مَسِیلٍ أَوْ عامِرٍ أَوْ غامِرٍ، تَصَدَّقَ بِجَمِیعِ حَقَّهُ مِنْ ذلِکَ عَلَی وُلْدِهِ مِنْ صُلْبِهِ للرِّجالِ وَالنِّساء یَقْسِمُ، وَإِلَیْها ما اَخْرَجَ اللَّهُ تَعالی مِنْ غَلَّتِها بَعْدَ الَّذِی یَکْفِیها فِی عِمارَتِها و مَرافِقِها وَبَعْدَ ثَلاثِینَ عِذْقاً یُقْسَمُ فی مَساکِین أَهْل القَرْیَة بَیْنِ وُلْدِ مُوسَی بْنِ جَعْفَرٍ، لِلذَّکَرِ مِثْلُ حَظِّ الاُنْثَیَیْنِ فَإِنْ تَزَوَّجَتِ اِمْرَأَةٌ مِنْ وُلْدِ مُوسَی بْنِ جَعْفَرٍ فَلا حَقَّ لَها فِی هذِهِ الصَّدَقَةِ حَتّی تَرْجِعَ إِلَیْها بِغَیْرِ زَوْجٍ، فَإِنَّ رَجَعْتَ کانَ لَها مِثْلُ حَظِّ الَّتِی لَمْ تَتَزَوَّجْ قَطُّ مِنْ بَناتِ مُوسَی، وَمَنْ تُوُفِّیَ مِنْ وُلْدِ مُوسَی وَلَهُ وُلْدٌ فَوُلْدُهُ عَلَی سَهْمِ أَبِیهِمْ، لِلذَّکَرِ مِثْلٌ حَظِّ الاُنْثَیَیْنِ، عَلَی مِثْلَ ما شَرَطَ مُوسَی بَیْنَ وُلْدِهِ مِنْ صُلْبِهِ، وَمَنْ تُوُفِّیَ مِنْ وُلْدِ مُوسَی وَلَمْ یَتْرَک وَلَداً رُدَّ حَقَّهُ عَلَی أَهْلِ الصَّدَقَةِ، وَلَیْسَ لِوُلْدِ بَناتِی فِی صَدَقَتِی هذِهِ حَقٌّ إلاّ أَنْ یَکُونَ آباؤُهُمْ مِنْ وُلْدِی وَلَیْسَ لأَحَدٍ فِی صَدَقَتِی حَقٌّ مَعَ وُلْدِی وَوُلْدِ وُلْدِی وَأَعْقابِهم ما بَقِیَ مِنْهُمْ أَحَدٌ. فَإِنِ انْقَرَضُوا وَلَمْ یَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِی عَلَی وُلْدِ أَبی مِنْ اُمِّی ما بَقِیَ مِنْهُمْ أَحَدٌ عَلَی ما شَرَطْتُ بَیْنِ وُلْدِی وَعَقِبی، فَإِن انْقَرَضَ وُلْدُ أَبی مِنْ اُمِّی فَصَدَقَتِی عَلَی وُلْدِ أَبی وَأَعْقابِهم ما بَقِیَ مِنْهُمْ أَحَدٌ.

فَإِنْ لَمْ یَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِی عَلَی الأَوْلی فَالأَوْلی حَتّی یَرِثَ اللَّهُ تَعالی الَّذِی وَرِثَها وَهُوَ خَیْرُ الوارِثِینَ تَصَدَّقَ مُوسَی بْنِ جَعْفَرٍ بِصَدَقَةِ هذِهِ

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وَهُوَ صَحِیحٌ صَدَقَة حَبِیساً بَتّاً بَتْلاً

property without any doubt in perfect health in a just and non-revokable manner to seek God's pleasure and the blessings of the Hereafter. No believer who has faith in God and the Resurrection Day is allowed to sell it, buy it, donate it to someone, or change its stated conditions, until the life of man and whatever is on the Earth is over, and God inherits it. This endowment is trusted to Ali and Ibrahim. Whenever one of them dies, Al-Qasim will take his place. If anyone of these two dies, then al-Abbas will take his place. If anyone of these two dies, then the oldest son will take his place. If only one person of my generation is left, then he will be in charge of his endowment.’”

The narrator of this tradition said, “Abul Hassan (a.s.) said, ‘My father gave a higher priority to Isma'il over al-Abbas, even though he is younger than him.’”

5-3 Al-Mudhaffar ibn Ja'far Al-Alawi As-Samarqandi - may God be pleased with him - narrated that Ja'far ibn Muhammad ibn Mas’ood al-Ayyashi quoted on the authority of his father, on the authority Yusuf ibn As-Sakht, on the authority of Ali ibn Al-Qasim al-Uraydhi Al-Husayni, on the authority of Safwan ibn Yahya, on the authority of Abdurrahman ibn al-Hajjaj, on the authority of Ishaq and Ali - the sons of Abi Abdillah Ja'far ibn Muhammad (as-Sadiq) (a.s.), “The year Musa ibn Ja'far (a.s.) was arrested, we went to see Abdurrahman ibn Aslam(1)

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in Mecca. We had a letter from Abil Hassan (Imam Kazim) (a.s.) in his own handwriting. There were instructions in the letter regarding what he needed. We told Abdurrahman ibn Aslam, ‘This way he has issued orders for these affairs. Then if there is anything related to these orders, give it to his son Ali (a.s.) since he is his successor and he is in charge of his affairs.’” Then Ishaq and Ali added, “This conversation took place one day after the movement of the Hajj pilgrims from Mina(1) to Mecca, and nearly fifty days after Abul Hassan (a.s.) was arrested.” Ishaq and Ali, the sons of Abi Abdillah (a.s.) had Al-Husayn ibn Ahmad al-Menqari, Isma'el ibn Umar, Has'san ibn Mo’awiya and Al-Husayn ibn Muhammad Sahib al-Khatm bear witness that Abul Hassan Ali ibn Musa was the Testamentary Trustee of his father (a.s.) and was his successor. Two of them testified to this, and the other two said that he is the successor and his deputy. Then all their testimonies were accepted by the Judge Hafs ibn Ghiyath.

لا مَثْنَویَّةَ فِیها وَلا رَدّاً أَبَداً اِبْتِغاءَ وَجْهَ اللَّهِ تَعالی وَالدّارِ الآخِرَةِ لا یَحِلُّ لِمُؤْمِنٍ یُؤْمِنُ بِاللَّه وَالْیَوْمِ الآخِر أَن یَبِیعَها أَوْ یَبْتاعَها أَوْ یَهَبَها أَوْ یَنْحَلَها أَوْ یُغَیِّرَ شَیْئاً مّما وَضَعْتُها عَلَیْهِ حَتّی یَرِثَ اللَّهُ الأَرْضَ وَمَنْ عَلَیْها، وَجَعَلَ صَدَقَةُ هذِهِ إِلی عَلِیِّ وَإِبْراهیمَ، فَإِنِ انْقَرَضَ أَحَدُهُما دَخَلَ القاسِمُ مَعَ الباقِی مَکانَهُ، فَإِنِ انْقَرَضَ أَحَدُهُما دَخَلَ إِسْمَاعِیلُ مَعَ الباقِی مِنْهُما مَکانَهُ، فَإِنِ انْقَرَضَ أَحَدُهُما دَخَلَ العَبَّاسُ مَعَ الباقِی مِنْهُما، فَإِنِ انْقَرَضَ أَحَدُهُما

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فَالأَکْبَرُ مِنْ وُلْدِی یَقُومُ مَقامَهُ، فَإِنْ لَمْ یَبْقَ من وُلْدِی إِلاّ واحِدٌ فَهُوَالَّذِی یَقُومُ بِهِ، قالَ: وَقالَ أَبُو الحَسَن عَلَیْهِ السَّلامُ: إِنَّ أَباهُ قَدَّمَ إِسْمَاعِیلَ فِی صَدَقَتِهِ عَلَی العَبَّاسِ وَهُوَ أَصْغَرُ مِنْهُ.

3 - حَدَّثَنا المُظَفَّرُ بْنِ جَعْفَرٍ العَلَوِیُّ السَمَرْقَنْدِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا جَعْفَرُ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ العَیَّاشِیُّ، عَنْ أَبیهِ قالَ: حَدَّثَنا یُوسُفُ بْنِ السَّخْتِ، عَنْ عَلِیِّ بْنِ القاسِمِ العُرَیْضِیِّ الحُسَیْنِیِّ، عَنْ صَفْوانَ بْنِ یَحْیَی، عَنْ عَبْدِ الرَّحْمنِ بْنِ الحَجَّاجِ، عَنْ إِسْحاقَ؛ وَعَلِیٍّ ابْنِی أَبی عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدعَلَیْهِمَا السَّلاَمُ: أَنَّهُما دَخَلا عَلَی عَبْدِ الرَّحْمنِ بْنِ أَسْلَم بِمَکَّةِ فِی السِّنَةِ الَّتِی اُخِذَ فِیها مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ وَمَعَهُما کِتابُ أَبی الحَسَن عَلَیْهِ السَّلامُ بِخَطِّهِ فِیهِ حَوائِجُ قَدْ أَمَرَ بها فَقالا انّهُ أمرَ بِهذِهِ الحَوائِجِ مِن هذا الوَجْهِ، فَإِنْ کانَ مِنْ أَمْرِهِ شَی ءٌ فَادْفَعْهُ إِلی ابْنِهِ عَلِیِ عَلَیْهِ السَّلامُ، فَإِنَّهُ خَلِیفَتُهُ وَالقَیِّمُ بِأَمْرِهِ، وَکانَ هذَا بَعْدَ النَّفْرِ بِیَوْمٍ بَعْدَ ما اُخِذَ أَبُو الحَسَن عَلَیْهِ السَّلامُ بِنَحْوٍ مِنْ خَمْسِینَ یَوْماً، وَأَشْهَدَ إِسْحاقُ وَعَلِیٌّ ابْنا أَبی عَبْدِاللَّه عَلَیْهِ السَّلامُ وَالحُسَیْنَ بْنِ أحْمَدَ المِنْقَرِیَّ وَإِسْمَاعِیلَ بْنَ عُمَرَ، وَحَسَّان بْنِ مُعاوِیَةَ والحُسَیْنَ بْنَ مُحَمَّدٍ صاحِبَ الخَتْمِ عَلَی شَهادَتِهِما أَنَّ أَبَا الحَسَنِ عَلِیِّ بْنِ مُوسَی عَلَیْهِمَا السَّلاَمُ وَصِیُّ أَبِیهِ عَلَیْهِ السَّلامُ وَخَلِیفَتِهِ، فَشَهَدَ اثْنانِ بِهذِهِ الشَّهادَةِ، وَاثْنانِ قالا خَلِیفَتُهُ وَوَکِیلُهُ، فَقُبِلَتْ شَهادَتُهُمْ عِنْدَ حَفْصِ بْنِ غِیاث القاضِی.

5-4 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Bakr ibn Salih that he asked Ibrahim ibn Al-Hassan Musa ibn Ja'far (a.s.)(1), “What do

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you say about our father?” Ibrahim ibn Al-Hassan Musa ibn Ja'far (a.s.) said, “He is alive.” Bakr ibn Salih asked him, “What do you say about your brother Abil Hassan (Imam al-Rezxa) (a.s.)?” He said, “He is trustworthy and honest.” Then Bakr ibn Salih said, “He believes that your father has died.” He said, “He knows best what he says.” Bakr ibn Salih repeated what he had said. He said the same thing again. Then Bakr ibn Salih asked, “Has your father appointed anyone as his Trustee?” He said, “Yes.” Bakr ibn Salih asked, “Who?” He said, “The five of us, and he established Ali superior to us.”

Hassan! What is entrusted cannot be dealt with by using examples. His decrees do not depend on traditions. These are things that have been totally set from before the birth of the Divine Proofs of God (the Imams) the Exalted the Sublime.” Then he called in Jabir ibn Abdullah and told him, “O Jabir! Tell us about the sheet that you saw yourself.” Then Jabir told him (a.s.), “O Aba Ja’far! Yes. I went to see the Blessed Lady Fatima - my master - the daughter of God’s Prophet (S) to congratulate her upon the birth of Al-Husayn (a.s.).

4 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمُ بْنِ هاشِمٍ، عَنْ أَبیهِ، عَنْ بَکْرِ بْنِ صالِحٍ، قالَ: قُلْتُ لِإِبْراهِیمَ بْنِ أَبی الحَسَنِ مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ: ما قَوْلُکَ فِی أَبِیکَ؟ قالَ هُوَحَیٌّ، قُلْتُ: فَما قَوْلُکَ فِی أَخِیکَ أَبی الحَسَن عَلَیْهِ السَّلامُ؟ قال: ثِقَةٌ صَدُوقٌ، قُلْتُ: فَإِنَّهُ یَقُولُ: إِنَّ أباکَ قَدْ مَضی ، قالَ: هُوَأَعْلَمُ بِما یَقُولُ، فَأَعَدْتُ عَلَیْهِ، فَأَعادَ عَلَیَّ، قُلْتُ: فَأَوْصی أَبُوکَ؟ قالَ: نَعَمْ، قُلْتُ: إِلی مَنْ أَوْصی ؟ قالَ: إِلی خَمْسَةٍ مِنَّا، وَجَعَلَ عَلِیّاً المُقَدَّمَ عَلَیْنا.

6

بابُ النصوص عَلَی الرِّضا عَلَیْهِ السَّلامُ بِالإِمامَة فِی جُمْلَة الأَئِمَّةِ الاثنی عَشَر عَلَیْهِ السَّلامُ

1 - حَدَّثَنا مُحَمَّدُ بْنِ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَیْنُ بْنِ إِسْمَاعِیل قالَ: حَدَّثَنا أَبُو عَمْرٍو سَعِیدُ بْنِ مُحَمَّدِ بْنِ نَصْرٍ القَطَّانُ قالَ: حَدَّثَنا عُبِیْد اللَّهِ بْنِ مُحَمَّدٍ السُّلْمِیُّ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ عَبْدِ الرَّحِیمِ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ سَعِیدِ بْنِ مُحَمَّدٍ قالَ: حَدَّثَنا العَبَّاسُ بْنُ أَبی عَمْروٍ، عَنْ صَدَقَةَ

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بْنِ أَبی مُوسَی، عَنْ أَبی نَضْرَةَ قالَ: لَمّا احْتُضِرَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنِ عَلِیٍّ الباقِرعَلَیْهِمَا السَّلاَمُ عِنْدَ الوَفاةِ دَعا بِاِبْنِهِ الصَّادِق عَلَیْهِ السَّلامُ لِیَعْهَدَ إِلَیْهِ عَهْداً، فَقالَ لَهُ: أَخُوهُ زَیْدُ بْنِ عَلِیٍ عَلَیْهِ السَّلامُ: لَوْ امْتَثَلْتَ فِیَّ تَمْثالَ الحَسَنِ وَالحُسَیْن عَلَیْهِمَا السَّلاَمُ لَرَجَوْتُ أَن لا تَکُونُ أَتَیْتُ مُنْکَراً، فَقالَ لَهُ: یا أَبَا الحَسَنِ إِنَّ الأَماناتِ لَیْسَتْ بِالْمِثالِ، وَلا العُهُودُ بِالرُّسُومِ وَإِنَّما هِیَ اُمُورٌ سابِقَةٌ عَنْ حُجَجِ اللَّهِ عَزَّ وَجَلَّ دَعا بِجابِرِ بْنِ عَبْدِ اللَّه، فَقالَ لَهُ: یا جابِر حَدَّثَنا بِما عایَنْتَ مِنَ الصَّحِیفَةِ، فَقالَ لَهُ جابِرٌ: نَعَمْ، یا أَبَا جَعْفَرٍ، دَخَلْتُ عَلَی مَوْلاتِی فاطِمَةَ بِنْتِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لِاُهَنِّئَها بِمَوْلِدِ الحُسَیْنِ عَلَیْهِ السَّلامُ، فَإِذا بِیَدَیْها صَحِیفَةٌ بَیْضاءُ مِنْ دُرَّةٍ، فَقُلْتُ لَها: یا سَیِّدةَ

There was a silvery-white pearl brilliant sheet of paper in her hands. I told her, “O Master of all Women! What is this sheet that I see you have?” She (a.s.) said, “The names of the Imams who are going to be from my progeny are written on it.” I said, “Give it to me to look at.” She (a.s.) said, “O Jabir! I would have surely done so if it was not forbidden to do so. However, it is forbidden for anyone but the Prophet (S), the Prophet’s Trustee or a Member of the Holy Household to touch it. You are only allowed to look at it from the outside.” Jabir added, “It said, ‘Abul Qasim Muhammad ibn Abdullah al-Mustafa (the Prophet) whose mother is Amina, Abul Hassan Ali ibn Abi Talib al-Murtadha whose mother

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is Fatima - the daughter of Asad ibn Hashem ibn Abd Manaf, Abu Muhammad Al-Hassan ibn Ali al-Barr, Abu Abdullah Al-Husayn ibn Ali At-Taqi whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad, Abu Muhammad Ali ibn Al-Husayn al-Adl whose mother is Shahr Banu - the daughter of Yazd Gird, Abu Ja’far Muhammad ibn Ali Al-Baqir whose mother is Umm Abdullah - the daughter of Al-Hassan ibn Ali ibn Abi Talib, Abu Abdullah Ja’far ibn Muhammad As-Sadiq whose mother is Umm Farwa - the daughter of Al-Qasim ibn Muhammad ibn Abi Bakr, Abu Ibrahim Musa ibn Ja’far whose mother is a slave maid called Hamidah al-Mosaffat, Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) whose mother is a slave maid called Najma, Abu Ja’far Muhammad ibn Ali al-Zak’ki whose mother is a slave maid called Khayzaran, Abul Hassan Ali ibn Muhammad Al-Amin whose mother is a slave maid called Susan, Abu Muhammad Al-Hassan ibn Ali al-Rafiq whose mother is a slave maid called Samanah and whose nickname is Ummul Hassan, Abul Qasim Muhammad ibn Al-Hassan (a.s.) who is the Riser (Imam al-Mahdi) - the Proof of God - whose mother is a slave maid called Narjis. May God’s Blessings be upon them all.’”

The author of this book (a.s.heikh Sadooq) said, This tradition has been narrated this way by mentioning the name of the Riser (a.s.). However, I think that it is not proper to mention his name - may God bless him.

6-2 My father and Muhammad ibn Al-Hassan

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ibn Ahmad ibn al-Waleed narrated that Sa’d ibn Abdullah and Abdullah ibn Ja’far al-Hemyari quoted on the authority of Abil Khayr Salih ibn Abi Hammad and Al-Hassan ibn Dharif, on the authority of Bakr ibn Salih who narrated the following tradition. Also my father, Muhammad ibn Musa ibn al-Mutawakkil, Muhammad ibn Ali Majiluwayh, Ahmad ibn Ali ibn

النِّساءِ ما هذِهِ الصَّحِیفَةُ الَّتِی أَراها مَعَک؟ قالَتْ: فِیها أَسْماءُ الأَئِمَّةِ مِنْ وُلْدِی، قُلْتُ لَها:

ناوِلِینی لأَنْظُرَ فِیها قالَتْ: یا جابِر لَوْ لا النَّهْیُ لَکُنْتُ أَفْعَلُ، لکِنَّهُ قَدْ نُهِیَ أَنْ یَمُسَّها إِلاّ نَبِیٌّ أَوْ وَصِیُّ نَبِیٍّ أَوْ أَهْلُ بَیْتِ نَبِیٍّ، وَلکِنَّهُ مَأْذُونٌ لَکَ أَنْ تَنْظُرَ إِلی باطِنِها مِنْ ظاهِرِها قالَ جابِرٌ: فَإِذا أَبُو القاسِمِ مُحَمَّدُ بْنِ عَبْدِ اللَّهِ الْمُصْطَفی اُمُّهُ آمِنَةُ، أَبُو الحَسَن عَلِیِّ بْنِ أَبی طالِبٍ المُرْتَضی اُمُّهُ فاطِمَةُ بِنْتِ أَسَدِ بْنِ هاشِمِ بْنِ عَبْدِ مَنافٍ، أَبُو مُحَمَّدٍ الحَسَن بْنِ عَلِیٍّ البَرِّ، أَبُو عَبْدِ اللَّهِ الحُسَیْنِ بْنِ عَلِیِّ التَّقِیُّ اُمُّهُما فاطِمَةُ بِنْتِ مُحَمَّدٍ، أَبُو مُحَمَّدٍ عَلِیُّ بْنِ الحُسَیْنِ العَدْلُ، اُمُّهُ شَهْرْبانُویَه بِنْتُ یَزْدْجِرْدَ، أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِیٍّ الباقِرُ اُمُّهُ اُمُّ عَبْدِ اللَّهِ بِنْتِ الحَسَن بْنِ عَلِیِّ بْنِ أَبی طالِب عَلَیْهِ السَّلامُ، أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنِ مُحَمَّدٍ الصَّادِقُ وَاُمُّهُ اُمُّ فَرْوَةَ بِنْتِ القاسِمِ بْنِ مُحَمَّدِ بْنِ أَبی بَکْرٍ، أَبُو إِبْراهیمَ مُوسَی بْنُ جَعْفَرٍ اُمُّهُ جارِیَةٌ اِسْمُها حَمِیدَةُ المُصَفَّاةُ، أَبُو الحَسَن عَلِیُّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ اُمُّهُ جارِیَةٌ اِسْمُها نَجْمَةُ، أَبُو جَعْفَرٍ مُحَمَّدُ بْنِ عَلِیِّ الزَّکِیُّ اُمُّهُ جارِیَةُ اِسْمُها خیزَرانُ، أَبُو الحَسَنِ عَلِیُّ بْنُ مُحَمَّدٍ الأَمِین، اُمُّهُ جارِیَةٌ اسْمُها سُوسَنُ، أَبُو مُحَمَّدٍ الحَسَنُ بْنِ عَلِیٍّ الرَّفِیقُ، اُمُّهُ جارِیَةٌ اِسْمُها سَمانَةُ وَتُکَنّی اُمُّ الحَسَنِ،

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أَبُو القاسِمِ مُحَمَّدُ بْنِ الحَسَنِ هُوَحُجَّةُ اللَّهِ القائِمُ، اُمُّهُ جارِیَةٌ اسْمُها نَرْجِسُ - صَلَواتُ اللَّه عَلَیْهِمْ أَجْمَعِینَ.

قالَ مُصَنِّفُ هذا الْکِتابِ: جاءَ هذا الْحَدِیث هکَذا بِتَسْمِیَةِ القائِمِ عَلَیْهِ السَّلامُ، وَالَّذِی أَذْهَبُ إِلَیْهِ النَّهْیُ عَنْ تَسْمِیَتِهِ عَلَیْهِ السَّلامُ.

2 - حَدَّثَنا أَبی؛ وَمُحَمَّدُ بْنِ الحَسَنِ بْنِ أَحْمَدَ بْنِ الوَلِید قالا: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ؛ وَعَبْدُ اللَّهِ بْنِ جَعْفَرٍ الحِمْیَریُّ جَمِیعاً، عَنْ أَبی الخَیْرِ صالِح بْنِ أَبی حَمَّادٍ؛ وَالحَسَن بْنِ ظَرِیفٍ جَمِیعاً، عَنْ بَکْرِ بن صالِحٍ، وَحَدَّثَنا أَبی وَمُحَمَّدُ بْنِ مُوسَی بْنِ المُتَوَکِّلِ؛ وَمُحَمَّدُ بْنِ عَلِیِّ ماجِیلوَیْه، وَأَحْمَدُ بْنِ عَلِیِّ بْنِ إِبْراهیمِ بْنِ ه_اشِمٍ، وَالحُسَیْنُ بْنِ إِبْ__راهیمِ بْنِ ناتانَةَ؛

Ibrahim ibn Hashem, Al-Husayn ibn Ibrahim ibn Tatana and Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Bakr ibn Salih, on the authority of Abdul Rahman ibn Salim, on the authority of Abi Basir, on the authority of Abi Abdullah (as-Sadiq) (a.s.), “My father (a.s.) told Jabir ibn Abdullah Al-Ansari, ‘I have something to do with you in private. When is the most convenient time for you to come so that I may ask you something?’ Jabir replied to him (a.s.), ‘Whenever you please.’ Then my father (a.s.) met him in private and told him, ‘O Jabir! Tell me about the tablet which you saw in the hands of my mother (the Blessed Lady) Fatima - the daughter of God’s Prophet (S), and what my mother told you about what is

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recorded in it in writing.’ Jabir said, ‘I take God as a witness that I went to see your mother (the Blessed Lady) Fatima during the lifetime of God’s Prophet (S) to congratulate her upon the birth of Al-Husayn (a.s.). Then I saw a green tablet in her hand which I thought to be emeralds. In it there were white writings which were as brilliant as sunshine. I told her, ‘O daughter of God’s Prophet (S)! May my mother and father be your ransom! What is this tablet?’ She (a.s.) replied, ‘This is a tablet which God the Exalted the Sublime has bestowed upon His Messenger (a.s.). In it there are the names of my father, my husband, my two sons, and the names of the Trustees from my progeny. My father (a.s.) gave it to me to make me happy.’ Jabir added, ‘Then your mother (the Blessed Lady) Fatima gave it to me. I read it and wrote down a copy of it.’”

Then Imam As-Sadiq (a.s.) added, “My father (a.s.) asked, ‘O Jabir! Can you show it to me?’ He said, ‘Yes.’ Then my father accompanied him to Jabir’s house where Jabir brought a sheet made of skin for my father and said, ‘I take God as a witness that this is what I saw written on that tablet, ‘In the Name of God the Beneficent, the Merciful. This is a writing from God the Honored the Wise to Muhammad - His Light, His Messenger and His Veil, and

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His Reason which has been descended upon him by the Trustworthy Spirit from the Lord of the Two Worlds. O Muhammad! Exalt My Names. Be grateful for My Blessings. Do not deny. Indeed I am God. There are no gods other than Me. I am the Defeater of the Tyrants, the Humiliator of the Oppressors! The Owner of the Religion. Indeed I am God. There are no gods other than Me. I will punish whoever places hopes in others but Me or fears things other than

وَأَحْمَدَ بْنِ زِیادِ بْنِ جَعْفَرٍ الهَمَذانیُّ - رَضِیَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا عَلِیُّ بْنِ إِبراهِیمِ بْنِ هاشِمٍ، عَنْ أَبیهِ، عَنْ بَکْرِ بْنِ صالِحٍ، عَنْ عَبْدُ الرَّحْمنِ بْنِ سالِمٍ، عَنْ أَبی بَصِیرٍ، عَنْ أَبی عَبْدِ اللَّه عَلَیْهِ السَّلامُ، قالَ: قالَ أَبی عَلَیْهِ السَّلامُ لِجابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصارِیِّ: إِنَّ لی إِلَیکَ حاجَةً فَمَتی یَخِفُّ عَلَیْکَ أَنْ أَخْلُو بِکَ فَأَسْأَلَکَ عَنْها؟ قالَ لَهُ جابِرٌ: فِی أیُّ الأَوْقاتِ شِئْتَ فَخَلا بِهِ أَبی عَلَیْهِ السَّلامُ فَقالَ: یا جابِرُ أَخْبِرْنِی عَنْ اللَّوْحِ الَّذِی رَأَیْتَهُ فِی یَدِ اُمِّی فاطِمَة بِنْتِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَما أَخْبَرَتْکَ بِهِ اُمِّی أَنَّ فِی ذلِکَ اللَّوْحِ مَکْتُوباً؟ قالَ جابِرٌ: أَشْهَدُ بِاللَّهِ إِنِّی دَخَلْتُ عَلَی اُمّکَ فاطِمَة فِی حَیاةِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لِاُهَنِّئَها بِوِلادَةِ الحُسَیْنِ عَلَیْهِ السَّلامُ، فَرَأَیْتُ فِی یَدِها لَوْحاً أَخْضَرَ ظَنَنْتُ أَنَّهُ زُمُرُّدٌ، وَرَأَیْتُ فِیهِ کِتاباً أَبْیَضَ شِبْهَ نُورُ الشَّمْسِ، فَقُلْتُ لَها بِأَبِی أَنْتَ وَاُمِّی یا بِنْتَ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ ما هذا اللَّوْحُ؟ فَقالَتْ: هذا اللَّوْحُ أَهْداهُ اللَّهُ عَزَّ وَجَلَّ إِلی رَسُولِهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ

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فِیهِ اِسْمُ أَبی وَاِسْمُ بَعْلِی وَاِسْمُ ابْنِیَّ، وَأَسْماءُ الأَوْصِیاءِ مِنْ وُلْدِی، فَأَعْطانِیهِ أَبی عَلَیْهِ السَّلامُ لِیَسُرَّنی بِذلِکَ، قالَ جابِرٌ: فَأَعْطَنِیهِ اُمُّکَ فاطِمَةُ، فَقَرَأْتُهُ و انْتَسَخْتُهُ، فَقالَ: أَبی عَلَیْهِ السَّلامُ: فَهَلْ لَکَ یا جابِرُ أَنْ تَعْرِضَهُ عَلِیَّ؟ قالَ: نَعَمْ، فَمَشی مَعَهُ أَبی عَلَیْهِ السَّلامُ حَتّی انتَهی إِلی مَنْزِلِ جابِر، فَأَخْرَجَ أَبی عَلَیْهِ السَّلامُ صَحِیفَةٌ مِنْ رَقٍّ قالَ جابِرٌ: فَأُشْهِدُ بِاللَّهِ إِنِّی هکَذا رَأَیْتُهُ فِی اللَّوْحِ مَکْتُوباً: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ هذا کِتابٌ مِنَ اللَّهِ العَزِیزِ الحَکِیمِ لُِمحَمَّدٍ نُورِهِ وَسَفِیرِهِ وَحِجابِهِ وَدَلِیلِهِ نَزَلَ بِهِ الرُّوحُ الأَمِینُ مِنْ عِنْدَ رَبِّ العالَمِینِ، عَظِّمْ یا مُحَمَّدُ أَسْمائِی، وَاشْکُرْ نَعْمائِی وَتَجْحَدْ آلائی، إِنّی أَنَّا اللَّهُ لا إِلهَ إِلاّ أَنَا، قاصِم الجَبَّارِینَ، وَمُذِلُّ الظَّالِمِینَ، وَدَیَّانَ الدِّینِ، إِنّی أَنَا اللَّهُ لا إِلهَ إِلاّ أَنَا، فَمَنْ رَجا غَیْرِ فَضْلِی، أَوْ خ__افَ غَیْ_رَ عَ_ذابِی عَ_ذَّبْتُهُ عَذاب_اً لا أَعَ_ذَّبُ بِهِ أَحَ_داً مِ_نَ

My Chastisement in such a way that no one in the Two Worlds has been punished. Thus worship Me alone, and rely only on Me. Whenever I appoint a Prophet and his time ends I appoint a Trustee for him. I have made you superior over the other Prophets, and have made your Trustee (The first Divine Leader) superior over the other Prophet’s Trustees. I have honored you with two lion cubs after him - your two grandsons Al-Hassan and Al-Husayn. I have established Al-Hassan (The second Divine Leader) as the Treasure-Mine of My Knowledge after the expiration of the term of his father. I have established Al-Husayn (The second Divine Leader) as the storehouse of My Revelations. I have

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honored him with the Martyrdom, and have perfected Prosperity for him. He is the noblest of the martyrs. He holds the highest rank of the martyrs near Me. And I have entrusted him with My Perfect Word, and I have left the Complete Proof near him. I give rewards and chastisements by his kinship - the first of whom is Ali (The fourth Divine Leader)- the Master of the Worshippers and the adornment of the previous Trustees. His son (Muhammad) - the praised one - is like his grandfather. He is Muhammad Al-Baqir - the analyzer of My Knowledge and the Treasure House of My Wisdom. Those who doubt Ja’far will be destroyed. Whoever rejects him has indeed rejected Me. I say the right thing. I highly honor Ja’far (The sixth Divine Leader). I will make him happy regarding his followers, companions and friends. I have appointed Musa (The seventh Divine Leader) after him. After him there will be a short period of dark sedition, although there will not be a breach of Divine Leadership. My Proof will not remain hidden and the Trustees will not suffer. Beware that whoever denies any of them has indeed denied Me. Whoever changes any of the verses of My Book has indeed ascribed lies to Me. Woe be to those who ascribe lies and those who deny! Whoever denies the eighth (Divine Leader Al-Ridha’) after the duration of the Leadership of Musa - My Servant, Friend and Appointed One - is over, has

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indeed denied all My Trustees. Ali is My Trustee and Helper. He is the one on whose shoulders I will place the burden of Prophethood and grant him power. A haughty wicked fellow (al-Ma’mun) will murder him and bury him in a town that is established by a good servant next to My worst creature. I say the right thing. I will make him happy by his successor after him Muhammad (The ninth Divine Leader) - his son. He is the inheritor of My Knowledge and the Treasure-house of My Wisdom. He is the site of My Secrets and My Proof for My creatures. I

العالَمِینَ، فَإِیّایَ فَاعْبُدْ وَعَلِیِّ فَتَوَکَّلْ، إِنّی لَمْ أَبْعَثْ نَبِیّاً فَأَکْمَلْتُ أَیَّاماً وَاَنْقَضَتْ مُدَّتُهُ، إِلاّ جَعَلْتُ لَهُ وَصِیّاً وَإِنّی فَضَّلْتُکَ عَلَی الأَنْبِیاءِ، وَفَضَّلْتُکَ وَصِیِّکَ عَلَی الأَوْصِیاءِ، وَأَکْرَمْتُکَ بِشِبْلَیْکَ بَعْدَهُ، وَبِسِبْطَیْکَ الحَسَنِ وَالحُسَیْنِ، فَجَعَلْتُ حَسَناً مَعْدِنَ عِلْمِی بَعْد انْقِضاءَ مُدَّةِ أَبِیهِ، وَجَعَلْتُ حُسَیْناً خازِنَ وَحْیِی، وَأَکْرَمْتُهُ بِالشَّهادَةِ وَخَتَمْتُ لَهُ بِالسَّعادَةِ، فَهُوَأَفْضَلُ مَنِ اسْتَشْهِدَ، وَأَرْفَعُ الشُّهَداءِ دَرَجَة عِنْدِی، وَجَعَلْتُ کَلِمَتِیَ التَّامَّةَ مَعَهُ وَالحُجَّةَ البالِغَةَ عِنْدَهُ، بِعِتْرَتِهِ اُثِیبُ وَأَعاقِبَ، أَوَّلُهُمْ عَلِیٌّ سَیِّدُ العابِدِینَ، وَزَیْنُ أَوْلِیائِی الماضِینَ، وَابْنِهِ شَبِیهُ جَدِّهِ الَمحْمُودِ، مُحَمَّد الْباقِرُ لِعِلْمِی وَالمَعْدِنُ لِحُکْمِی، سَیَهْلِکَ المُرْتابُون فِی جَعْفَرٍ، الرَّادُّ عَلَیْهِ کَالرَّادِ عَلِیَّ، حَقٌّ القَوْلُ مِنِّی، لَأَکْرِمَنَّ مَثْوی جَعْفَرٍ، وَلا سُرَّنَّهُ فِی أَشْیاعِهِ أَنْصارِهِ و أَوْلِیائِهِ، وَانْتَجَبْتُ بَعْدَهُ مُوسَی، وَانْتَحَبْتُ بَعْدَهُ فِتْنَةٌ عَمْیاءُ حِنْدِسٌ، لأَنَّ خَیطَ فَرْضِی لا یَنْقَطِعُ، وَحُجَّتِی لا تَخْفی ، وَإَنَّ أَوْلِیائِی لا یَشْقَوْنَ، إَلا وَمن جَحَدَ واحِداً مِنْهُمْ فَقَدْ جَحَدَ نِعْمَتِیَ، وَمَنْ غَیْرِ آیَةً مِنْ کِتابی فَقَدْ افْتَری عَلَیَّ، وَوَیْلٌ لِلْمُفْتَرینَ الْجاحِدِینَ عِنْدَ انْقِضاءِ مُدَّةِ عَبْدِی مُوسَی

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و حَبِیبِی وَخَیْرَتی، إِنَّ المُکَذَّب بِالثَّامِنِ مُکَذَّب بِکُلِّ أَوْلِیائِی، وَعَلِیٌّ وَلِیِّی وَناصِرِی، وَمَنْ أَضَعُ عَلَیْهِ أَعْباءَ النُّبُوَّة وَأَمْنَحُهُ بِالْاِضْطِلاعِ، یَقْتُلُهُ عِفْرِیتٌ مُسْتَکْبِرٌ یُدْفَنُ بِالْمَدِینَةِ الَّتِی بَناها العَبْدُ الصَّالِحُ إِلی جَنْبِ شَرِّ خَلْقِی، حَقّ ن القَوْلُ مِنِّی لَاُقِرَّنِّ عَیْنَیْهِ بِمُحَمَّدٍ ابْنِهِ وَخَلِیفَتِهِ مِنْ بَعْدِهِ فَهُو َوارِثُ عِلْمِی ومَعْدِنُ حُکْمِی وَمَوْضِعُ سِرِّی وَحُجَّتِی عَلَی خَلْقِی جُعِلْتُ الجَنَّةَ مَثْواهُ شَفَّعْتُهُ فِی سَبْعِینَ مِنْ أَهْل بَیْتِهِ کُلِّهُم قَدْ اس_ْتَوْجَبُوا النَّ_ارَ،

have established Heaven as his place and have accepted his intercession on behalf of seventy members of his family who have all become sure to burn in the Fire. And I will end the affairs of his son Ali (The tenth Divine Leader) - My Trustee and Helper, a Witness over My creatures, and My Entrusted with My Revelations - with prosperity. I will bring about Al-Hassan (The eleventh Divine Leader) from him - a caller to My Path and the Treasure-house of My Knowledge. Then I will complete Divine Leadership with his son (The twelfth Divine Leader)- Mercy for the people of the two Worlds. He will possess the Perfection of Moses, the Illumination of Jesus, and the Patience of Jacob. My friends will be belittled during his time. Their heads will be given to others as gifts like the heads of the Turks and the Daylams (Who were opposed to Islam) were. They will be killed and burnt. They will be in fear. The Earth will turn red from their shed blood. Their women will cry and mourn. They are truly My friends. I

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will fend off all oppressive seditions by them. I will fend off any earthquakes by them. I will eliminate any hardships and burdens by them. They are the ones on whom is the Blessings and Mercy from their Lord. They are the guided ones.’”

Abdurrahman ibn Salim said that Abu Basir said, “If you had not even heard any traditions in all your life, just this one is enough for you. Therefore, guard it from all but those for whom it is meant.”

6-3 And Abu Muhammad Al-Hassan ibn Hamza Al-Alawi - may God be pleased with him - narrated that Abu Ja’far Muhammad ibn Al-Husayn ibn Dorost al-Saravi quoted on the authority of Ja’far ibn Muhammad ibn Malik, on the authority of Muhammad ibn Imran al-Kufi, on the authority of Abdurrahman ibn Abi Najran and Safwan ibn Yahya, on the authority of Ishaq ibn Ammar that Abi Abdullah (a.s.) asked him, “O Ishaq! Do you want me to give you glad tidings?” He replied, “O grandson of the Prophet of God! May God sacrifice me for you! Yes.” He (a.s.) said, “We have a sheet dictated by God’s Prophet (S) and recorded in the handwriting of the Commander of the Faithful (a.s.) in which it is written, ‘In the Name of God the Beneficent, the Merciful. This is a Book from God the Honorable the All-Knowing.’ Then he narrated the rest of the tradition as it was recorded in the previous one except at the end of it he said, “Then

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As-Sadiq (a.s.) said, O Ishaq! This is the religion of the angels and the Messengers. Protect it from those to whom it does not belong. May God the Sublime safeguard and improve your conditions.” Then he (a.s.)

وَأَخْتِمُ بِالسَّعادَةِ لِإِبْنِهِ عَلِیٍّ وَلِیِّی وَناصِرِی، وَالشَّاهِدَ فِی خَلْقِی وَأَمِینی عَلَی وَحْیِی، اُخْرِجُ مِنْهُ الدَّاعِیَ إِلی سَبِیلِی وَالخازِنَ لِعِلْمِی الحَسَن، ثُمَّ أَکْمِل ذلِکَ بِاِبْنِهِ رَحْمَةً لِلْعالَمِینَ، عَلَیْهِ کَمالُ مُوسَی، وَبِهاءُ عِیسَی، وَصَبْرُ أَیُّوبَ، سَیَذِلُّ فِی زَمانِهِ أَوْلِیائِی وَتُتَهادِی رُؤُسُهُمْ کَما تُتَهادِی رُؤُسُ التُّرْکِ وَالدَّیْلَمِ فَیُقْتَلُونَ و یُحْرِقُونَ ویَکُونُونَ خائِفِینَ مَرْعُوبِینَ وَجِلِینَ، تُصْبَغُ الأَرْضُ بِدِمائِهِمْ وَیَفْشُو الْوَیْلُ وَالرَّنِینُ فِی نِسائِهِمْ، أَوْلئک أَوْلِیائِی حَقّاً، بِهِمْ أَدْفَعُ کُلِّ فِتْنَةٍ عَمْیاءَ حِنْدِسٍ، وَبِهِمْ اکشِفُ الزَّلازِل و أَرْفَعُ الآصارِ وَالأَغْلالَ اُولئِکَ عَلَیْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ، وَاُولئِکَ هُمُ المُهْتَدُونَ.

قالَ عَبْدُ الرَّحْمن بْنِ سالِمٍ: قالَ أَبُو بَصِیرٍ: لَوْ لَمْ تَسْمَعْ فِی دَهْرِکَ إِلاّ هذا الْحَدِیثِ لَکَفاکَ، فَصُنْهُ إِلاّ عَنْ أَهْلِهِ.

3 - وَحَدَّثَنا أَبُو مُحَمَّدٍ الحَسَنُ بْنِ حَمْزَةَ العَلَوِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنِ دُرُستٍ السَّرْوِیُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مالِکَ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ عِمْرانَ الکُوفِیُّ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبی نَجْرانَ؛ وَصَفْوانَ بْنِ یَحْیَی، عَنْ إِسْحاقَ بْنِ عَمَّارٍ، عَنْ أَبی عَبْدِ اللَّه عَلَیْهِ السَّلامُ، أَنَّهُ قالَ: یا إِسْحاقُ ألا اُبَشِّرُکَ؟ قُلْتُ: بَلی جَعَلَنِیَ اللَّهُ فِداکَ یا ابْنِ رَسُولِ اللَّهِ، قالَ: وَجَدْنا صَحِیفَةً بِإِمْلاءِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَخَطِّ أَمِیرِ الْمُؤْمِنین عَلَیْهِ السَّلامُ فِیها: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ هذا کِتابٌ مِنَ اللَّهِ العَزِیزِ العَلِیمِ، وَذَکَرَ الْحَدِیثَ مِثْلَهُ سَواءً إِلاّ أَنَّهُ قالَ فِی حَدِیثِهِ فِی آخِرَه: ثُمَّ قالَ الصَّادِقُ عَلَیْهِ السَّلامُ: یا إِسْحاقُ هذا

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دِینُ المَلائِکَةِ وَالرُّسُلِ، فَصُنْهُ عَنْ غَیْرِ أَهْلِهِ یَصُنْکَ اللَّهُ تَعالی وَیُصْلِحْ بالَکَ،

added, “God the Exalted the Honorable will save from the Fire whoever brings faith in these issues.”

6-4 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Al-Hassan ibn Isma’il quoted on the authority of Sa’eed ibn Muhammad al-Qattan, on the authority of Abdullah ibn Musa al-Royani Abu Torab, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Ali ibn Al-Hassan ibn Zayd ibn Al-Hassan ibn Ali ibn Abi Talib (a.s.), on the authority of Abdullah ibn Muhammad ibn Ja’far ibn Muhammad, on the authority of his father, on the authority of his grandfather (a.s.): Muhammad ibn Ali Al-Baqir (a.s.) gathered all his children together along with their uncle Zayd ibn Ali (a.s.) and showed them some writing in the handwriting of Ali (a.s.) and dictated by God’s Prophet (S) in which it was recorded, “This is a Book from God the Honorable the Wise.” It contains the same material as stated before until where it said, “They are the guided ones.” Then at the end he said, “I wonder about Muhammad ibn Ja’far (Imam Sadiq’s son) and his revolt having heard these from his father (a.s.).’(1)“ Then he added, “These are God’s Secrets, His Religion and the Religion of His angels. Then guard it against those to whom it does not belong.”

6-5 Ali ibn Al-Husayn ibn Shathawayh al-Mo’addib - may God be pleased with him and

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Ahmad ibn Harun al-Ami - may God be pleased with him - narrated that Muhammad ibn Abdullah ibn Ja’far al-Hemyari quoted on the authority of his father, on the authority of Ja’far ibn Muhammad ibn Malik al-Fazari al-Kufi, on the authority of Malik ibn al-Salooli, on the authority of Dorost ibn Abdul Hamid, on the authority of Abdullah ibn Jabala, on the authority of Abul Safatij, on the authority of Jabir al-Jo’fi, on the authority of Abi Ja’far Muhammad ibn Ali Al-Baqir (a.s.), on the authority of Jabir ibn Abdullah Al-Ansari, “I went to see (the Blessed Lady) Fatima - the daughter of God’s Prophet (S). There was a tablet in front of her. It was so brilliant that it was about to blind my eyes. Twelve names could be seen - three names on the tablet, three names on the back, three names at the end and three names on the side. I counted them. There were twelve of them. I asked, ‘Whose names are these?’ (The Blessed Lady) Fatima (a.s.) replied, ‘These are the names of the Trustees. The first of them is my cousin (Imam Ali), and the rest are from my progeny. The last one of them is the Riser.’”

ثُمَّ قالَ: مَنْ دانَ بِهذَا أَمِنَ مِنْ عِقابِ اللَّهِ عَزَّ وَجَلَّ».

4 - حَدَّثَنا أَبُو العَبَّاسِ مُحَمَّدُ بْنِ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الْحَسَنُ بْنِ إِسْمَاعِیلَ قالَ: حَدَّثَنا سَعِیدُ بْنِ مُحَمَّدٍ القَطَّانُ قالَ: حَدَّثَنا عَبْدُ اللَّه بْنِ مُوسَی الرُّویانِیُّ أَبُو تُرابٍ، عَنْ عَبْدِ العَظِیم

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بْنِ عَبْدِ اللَّهِ الحَسَنِیِّ، عَنْ عَلِیِّ بْنِ الْحَسَنِ بن زَیْدِ بْنِ الحَسَنِ بْنِ عَلِیِّ بْنِ أَبی طالِبٍ عَلَیْهِ السَّلامُ، قالَ: حَدَّثَنی عَبْدِ اللَّهِ بْنُ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ، عَنْ جَدِّهِ أَنَّ مُحَمَّدَ بْنِ عَلِیِّ الباقِرَ جَمَعَ وُلْدَهُ وَفِیهِمْ عَمُّهُمْ زَیْدُ بْنُ عَلِیٍ عَلَیْهِ السَّلامُ ثُمَّ اَخْرَجَ إِلَیْهِم کِتاباً بِخَطِّ عَلِیِ عَلَیْهِ السَّلامُ وَإِمْلاءِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ مَکْتُوبٌ فِیهِ: «هذا کِتابٌ مِنَ اللَّهِ العَزِیزِ الحَکِیمِ - حَدِیثُ اللَّوْحِ إِلی المَوضِعِ الَّذِی فِیهِ وَاُؤلئِکَ هُمُ المُهْتَدُونَ - ثُمَّ قالَ فِی آخِرِهِ: قالَ عَبْدُ العَظِیمِ: العَجَبُ کُلِّ العَجَبُ لُِمحَمَّدِ بْنِ جَعْفَرٍ وَخُرُوجِهِ وَقَدْ سَمِعَ أَباهُ عَلَیْهِ السَّلامُ یَقُولُ هذا وَیَحْکِیهِ، ثُمَّ قالَ: هذا سِرُّ اللَّهِ وَدِینُهُ دِین مَلائِکَتِهِ، فَصُنْهُ إلاّ عَنْ أَهْلِهِ وَأَوْلِیائِهِ».

5 - حَدَّثَنا عَلِیُّ بْنِ الحُسَیْنِ بْنِ شاذَوَیْه المُؤَدِّبُ؛ وَأَحْمَدُ بْنُ هارُونَ الفامِیُّ - رَضِیَ اللَّهُ عَنْهُما - حَدَّثَنا مُحَمَّدُ بْنُ عَبْدِ اللَّه بْنِ جَعْفَرٍ الحِمْیَریُّ، عَنْ أَبیهِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مالِکٍ الفَزارِیِّ الکُوفِیِّ، عَنْ مالِکٍ بْنِ السَّلُولِیِّ، عَنْ دُرُستٍ، عَنْ عَبْدِ الحَمِیدَ، عَنْ عَبْدِ اللَّه بْنِ القاسِمِ، عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ، عَنْ أَبی السَّفاتِجِ، عَنْ جابِرٍ الجُعفِیِّ، عَنْ أَبی جَعْفَرٍ مُحَمَّدِ بْنِ عَلِیٍّ الباقِرِعَلَیْهِمَا السَّلاَمُ، عَنْ جابِرِ بْنِ عَبْدِ اللَّه الأَنْصارِیِّ، قالَ: دَخَلْتُ عَلَی فاطِمَةَ بِنْتِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَقُدَّامَها لَوْحٌ یَکادُ ضَوْؤُهُ یَغْشَی الأَبْصارَ، وَفِیهِ اثْنا عَشَر اِسْماً ثَلاثَةٌ فِی ظاهِرهِ، وَثَلاثَةٌ فِی باطِنِه، وَثَلاثَةٌ أَسْماءٍ فِی آخِرِهِ، وَثَلاثَةٌ أَسْماءٍ فِی طَرَفِهِ، فَعَدَدْتُها فَإِذا هِیَ اثْنا عَشَر، قُلْتُ: أَسْماءُ مَنْ هؤُلاءِ؟ قالَتْ: هذِهِ أَسْماءُ الأَوْصِیاءِ، أَوَّلُهُم ابْنِ عَمِّی وَأَحَد عَشَرَ مِنْ وُلْدِی آخِرُهُمُ القائِمُ، قالَ ج_ابِرٌ: فَرَأَیْتُ

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فِی_هِ

Jabir ibn Abdullah Al-Ansari added, “The name Muhammad Muhammad Muhammad was seen in three places and the name Ali Ali Ali Ali could be seen in four places.”

6-6 Ahmad ibn Muhammad ibn Yahya al-Attar - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Al-Husayn ibn Abil Khattab, on the authority of Al-Hassan ibn Mahboob, on the authority of Abil Jarood(1), on the authority of Abi Ja’far (a.s.), on the authority of Jabir ibn Abdullah Al-Ansari, “I went to see (the Blessed Lady) Fatima (a.s.). There was a tablet in front of her in which there were the names of the Trustees. There were twelve names - the last one of which is the Riser. Three of them were Muhammad (a.s.) and four of them were Ali (a.s.).”

6-7 Al-Husayn ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Muhammad ibn Isa and Ibrahim ibn Hashem, on the authority of Al-Hassan ibn Mahboob, on the authority of Abil Jarood(2), on the authority of Abi Ja’far (a.s.), on the authority of Jabir ibn Abdullah Al-Ansari, “I went to see (the Blessed Lady) Fatima (a.s.). There was a tablet in front of her in which there were the names of the Trustees. There were twelve names - the last one of which is the Riser. Three of them were Muhammad (a.s.) and four of them were Ali (a.s.).”

6-8 (The author

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of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Abi Omayr, on the authority of Umar ibn Uthaynah, on the authority of Aban ibn Abi Ayyash, on the authority of Solaym ibn Qays al-Hilali that he had heard Abdullah ibn Ja’far al-Tayyar say, “Al-Hassan (a.s.), Al-Husayn (a.s.), Abdullah ibn Abbas, Umar ibn Abi Salamah, Osamah ibn Zayd and I were with Mo’awiya.” Then he narrated what was expressed. He told Mo’awiya ibn Abi Sufyan, “I (Abdullah) heard God’s Prophet (S) say, ‘To the believers, I am to be held more superior than themselves. Then my brother Ali ibn Abi Talib is more superior to the believers than themselves. When it comes to martyrdom, my son Al-Hassan is more superior to the believers than themselves. Then my son Al-Husayn is more superior to the believers than themselves. Once he is martyred his son Ali ibn Al-Husayn is more superior to the believers than themselves.

مُحَمَّداً مُحَمَّداً مُحَمَّداً فِی ثَلاثَةَ مَواضِعَ، وَعَلِیّاً عَلِیّاً عَلِیّاً عَلِیّاً فِی أَرْبَعَةِ مَواضِع.

6 - حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ یَحْیَی العَطَّارُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبی، عَنْ مُحَمَّدِ بْنِ الحُسَیْنِ بْنِ أَبی الخَطَّابِ، عَنِ الحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبی الجارُودِ، عَنْ أَبی جَعْفَرٍ عَلَیْهِ السَّلامُ، عَنْ جابِر بْنِ عَبْدِ اللَّهِ الأَنْصارِیِّ قالَ: دَخَلْتُ عَلَی فاطِمَةَ عَلَیْهَا السَّلاَمُ وَبَیْنَ یَدَیْها لَوْحٌ فِیهِ أَسْماءُ الأَوْصِیاءِ فَعَدَدْتُ اثْنِی عَشَرَ، آخِرُهُمُ القائِمُ، ثَلاثَةً مِنْهُمْ مُحَمَّدٌ،

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وَأَرْبَعَةٌ مِنْهُمْ عَلِیٌّ عَلَیْهِمُ السَّلاَمُ.

7 - حَدَّثَنا الحُسَیْنَ بْنُ أَحْمَدَ بْنِ إِدْرِیسَ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبی، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، وَإِبْراهیمَ بْنِ هاشِمٍ جَمِیعاً، عَنِ الحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبی الجارُودِ، عَنْ أَبی جَعْفَرٍ عَلَیْهِ السَّلامُ عَنْ جابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصارِیٍّ قالَ: دَخَلْتُ عَلَی فاطِمَةَ عَلَیْهَا السَّلاَمُ وَبَیْنَ یَدَیْها لَوْحٌ فِیهِ أَسْماءُ الأَوْصِیاءِ، فَعَدَدْتُ اثْنِی عَشَر، آخِرُهُمُ القائِمُ عَلَیْهِ السَّلامُ، ثَلاثَةٌ مِنْهُمْ مُحَمَّدٌ، وَأَرْبَعَةٌ مِنْهُمْ عَلِیٌ عَلَیْهِمُ السَّلاَمُ.

8 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِاللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ مُحَمَّدِ بْنِ أَبی عُمَیْرٍ، عَنْ عُمَرِ بْنِ اُذَیْنَةَ، عَنْ أَبانِ بْنِ أَبی عَیَّاشٍ، عَنْ سَلَیْمِ بْنِ قَیْسٍ الهِلالِیِّ قالَ: سَمِعْتُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الطَیَّارَ یَقُولُ: کُنَّا عِنْدَ مُعاوِیَةَ [أَنَا] وَالحَسَنُ وَالحُسَیْنُ عَلَیْهِمَا السَّلاَمُ وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَعُمَرَ بْنِ أَبی سَلَمَةَ، وَاُسامَةُ بْنِ زَیْدٍ - فَذَکَرَ حَدِیثاً جَری بَیْنَهُ وَبَیْنَهُ وَأَنَّهُ قالَ لِمُعاوِیَةَ بْنِ أَبی سُفْیانَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَقُولُ: أَنَا أَوْلی بِالْمُؤْمِنینَ مِنْ أَنْفُسِهِمْ، ثُمَّ أَخِی عَلِیُّ بْنِ أَبِی طالِب عَلَیْهِ السَّلامُ أَوْلی بِالْمُؤْمِنینَ مِنْ أَنْفُسِهِمْ، فَإِذا اسْتَشْهُدَ فَابْنُهُ الحَسَنُ أَوْلی بِالْمُؤْمِنینَ مِنْ أَنْفُسِهِمْ، ثُمَّ ابْنِی الحُسَیْنُ أَوْلی بِالْمُؤْمِنینَ مِنْ أَنْفُسِهِمْ، فَإِذا اسْتَشْهُدَ فَابْنُهُ عَلِیُّ بْنِ الحُسَیْنِ أَوْلی بِالْمُؤْمِنینَ مِنْ أَنْفُسِهِمْ، وَسَتَدْرِکُهُ یا عَبْدَ اللَّهِ، ثُمَّ اِبْنِی مُحَمَّ_دُ بْنِ عَ_لِیٍّ الب_اقِرُ أَوْلی

And O Abdullah! You will live to see him. Then it is my son Muhammad ibn Ali Al-Baqir (a.s.) who is more superior to the believers than themselves. And O Husayn! You will live to see him. Then he went on

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until he completed the twelve Imams nine of whom are from the progeny of Al-Husayn.’ Abdullah added, “Then I took Al-Hassan (a.s.), Al-Husayn (a.s.), Abdullah ibn Abbas, Umar ibn Abi Salamah and Osamah ibn Zayd who were all present there as witnesses on my behalf in the presence of Mo’awiya.” Solaym ibn Qays said, “I have heard a similar account from Salman, Abu Tharr, al-Miqdad and Osamah who have heard this from God’s Prophet (S).

6-9 Abu Ali Ahmad ibn Al-Hassan al-Qattan narrated that Abu Abdullah Ahmad ibn Muhammad ibn Ibrahim ibn Abil Rajal(1) al-Baghdadi quoted on the authority of Muhammad ibn Ubdoos al-Harrani, on the authority of Abdul Ghaffar ibn al-Hakam, on the authority of Mansoor ibn Abil Aswad, on the authority of al-Muttraf, on the authority of al-Sha’bi, on the authority of his uncle Qays ibn Abdullah, “We were sitting around and Abdullah ibn Mas’ood was also present. A Bedouin came and asked, ‘Which one of you is Abdullah ibn Mas’ood?’ Abdullah said, ‘I am Abdullah ibn Mas’ood.’ The Bedouin asked, ‘Has your Prophet told you how many successors he will have after him?’ He replied, ‘Yes. Twelve successors - as many as the Israelite chiefs.’”

6-10 Abu Ali Ahmad ibn Abil Hassan ibn Ali ibn Abduwayh al-Qattan narrated that Abu Yazid Muhammad ibn Yahya ibn Khalid ibn al-Marwazi at Ray in the (Arabic) month of Rabi’ul Awwal in the year 230 A.H. (844 A.D.) quoted on the authority of Ishaq ibn Yahya bin Khalid bin Yazid from Yahya bin

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Yahya(1) Ibrahim al-Hanzalay known as Ishaq ibn Rahwayh in the year 238 A.H. (844 A.D.), on the authority of Haytham, on the authority of Mojalid, on the authority of al-Sha’bi, on the authority of Masrooq, “We were sitting with Abdullah ibn Mas’ood(2) and would read the Quran with him. A young fellow asked him asked, ‘Has your Prophet told you how man successors he will have after him?’ He replied, ‘You are young. No one had asked me this question before. Yes. Our Prophet (S) has told us that there will be twelve successors after him - as many as the Israelite chiefs.’”

6-11 Abul Qasim Attab ibn Muhammad al-Varamini al-Hafiz(3) narrated that Yahya ibn Muhammad ibn Sa’d, on the authority of Ahmad ibn

بِالْمُؤْمِنینَ مِنْ أَنْفُسِهِمْ وَسَتَدْرِکُهُ عَبْدِ اللَّه وَتَکَمَّلَهُ اثْنِی عَشَر إِماماً تِسْعَةٌ مِنْ وُلْدِ الحُسَیْنِ، قالَ عَبْدِ اللَّهِ: ثُمَّ اسْتَشْهَدتُ الحَسَنَ وَالحُسَیْنَ عَلَیْهِمَا السَّلاَمُ وَعَبْدَ اللَّه بْنِ عَبَّاسٍ وَعُمَرَ بْنِ أَبی سَلَمَةَ وَاُسامَةَ بْنِ زَیْدٍ، فَشَهَدُوا لی عِنْدَ مُعاوِیَةَ.

قالَ سَلِیمُ بْنُ قَیْسٍ: وَقَدْ کُنْتُ سَمِعْتُ ذلِکَ مِنْ سَلْمانَ وَأَبِی ذَرٍّ وَالْمِقْدادِ وَاُسامَةَ أَنَّهُمْ سَمِعُوا ذلِکَ مِنْ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ.

9 - حَدَّثَنا أَبُو عَلِیٍّ أَحْمَدُ بْنُ الحَسَن القَطَّانُ قالَ: حَدَّثَنا أَبُو عَبْدِ اللَّه أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِبْراهِیمِ بْنِ أَبی الرِّجالِ البَغدْادیُّ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ عَبْدُوسٍ الحَرَّانِیّ قالَ: حَدَّثَنا عَبْدُ الغَفَّارِ بْنِ الْحَکَمِ قالَ: حَدَّثَنا مَنْصُورُ بْنُ أَبی الأَسْوَدٍ، عَنْ مُطَرَّفٍ، عَنْ الشَّعْبِیِّ، عَنْ عَمِّهِ قَیْسٍ بْنِ عَبْدٍ قالَ: کُنَّا جُلُوساً فِی حَلْقَةٍ فِیها عَبْدُ اللَّه بْنِ مَسْعُودٍ فَجاءَ أَعْرابِیٌ: فَقالَ: أیُّکُمْ عَبْدُ اللَّه بْنِ مَسْعُودٍ؟ فَقالَ

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عَبْدِ اللَّهِ: أَنَا عَبْدُ اللَّهِ بْنُ مَسْعُودٍ قالَ: هَلْ حَدَّثَکُمْ نَبِیُّکُمْ صَلَّی اللهُ عَلَیْهِ وَآلِهِ کَمْ یَکُونُ بَعْدَهُ مِنَ الخُلَفاءِ؟ قالَ: نَعَمْ، اثْنا عَشَر عِدَّةُ نُقَباءِ بَنِی إِسْرائِیلَ.

10 - حَدَّثَنا أَبُو عَلِیٍّ أَحْمَدُ بْنُ أَبی الحَسَنِ بْنِ عَلِیِّ بْنِ عَبْدَوَیْه القَطَّانُ قالَ: حَدَّثَنا أَبُو یَزِیدَ مُحَمَّدُ بْنُ یَحْیَی بْنِ خالِدِ بْنِ یَزِیدَ المَرْوَزِیُّ بِالرَّیِّ فِی شَهْرِ رَبِیعُ الأَوَّلِ سِنَةَ اثْنَتَیْنِ وَثَلاث مائَةٍ، قالَ: حَدَّثَنا إِسْحاقُ بْنِ إِبْراهِیمَ الحَنْظَلِیُّ فِی سَنَةَ ثَمانٍ وَثَلاثِینَ وَمائتَیْنِ – وَهُوَ المَعْرُوفُ بِإِسْحاقَ بْنِ راهْوَیْه - قالَ: حَدَّثَنا یَحْیَی بْنُ یَحْیَی قالَ: حَدَّثَنا هَشِیمٌ عَنْ مَجالِدٍ، عَنِ الشَّعْبِیِّ، عَنْ مَسْرُوقِ، قالَ: بَیْنا نَحْنُ عِنْدَ عَبْدِ اللَّه بْنِ مَسْعُودٍ نَعْرِضُ مَصاحِفَنا عَلَیْهِ، إِذْ قالَ لَهُ فَتیً شابٌ: هَلْ عَهِدَ إِلَیْکُمْ نَبِیُّکُمْ کَمْ یَکُونُ مِنْ بَعْدِهِ خَلِیفَةٌ؟ قالَ: إِنَّکَ لَحَدِیثُ السِّنِّ وَإِنَّ هذَا شَی ءٌ ما سَأَلَنِی عَنْهُ أَحَدٌ قَبْلَکَ، نَعَمْ عَهِدَ إِلَیْنا نَبِیِّنا صَلَّی اللهُ عَلَیْهِ وَآلِهِ أَنَّهُ یَکُونُ بَعْدَهُ اثْنا عَشَر خَلِیفَةً بِعَدَدِ نُقَباءِ بَنِی إِسْرائِیلَ.

11 - حَدَّثَنا أَبُو القاسِمِ عَتَّابُ بْنُ مُحَمَّدٍ الوَرامِینیُّ الحافِظُ قالَ: حَدَّثَنا یَحْیَی بْنُ مُحَمَّدِ بْنِ ص_اعِدٍ قالَ: حَدَّثَنا أَحْمَدُ بْنُ عَبْدِ الرَّحْمنِ بْنِ الفَضْلِ، وَمُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ سَ_وَّارٍ

Abdurrahman ibn Al-Fadhl and Muhammad ibn Abdullah ibn Suwar, on the authority Abdul Ghaffar ibn al-Hakam, on the authority of Mansoor ibn Abil Aswad, on the authority of Muttraf, on the authority of al-Sha’bi, on the authority of Attab ibn Muhammad, on the authority of Ishaq ibn Muhammad al-Anmati, on the authority of Yusuf ibn Musa, on the authority of Jareer, on the authority of Ash’ath ibn Suwar, on the authority of

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al-Sha’bi, on the authority of Attab ibn Muhammad, on the authority of Al-Husayn ibn Muhammad al-Harrani(1), on the authority of Aoub ibn Muhammad al-Wazzan, on the authority of Sa’eed ibn Moslemeh, on the authority of Ashas ibn Saw’war, on the authority of al-Sha’bi, on the authority of his uncle Qas ibn Abd, (on the authority of Abul Qasim Attab who said this was narrated by Muttraf), “We were sitting in the mosque and Abdullah ibn Mas’ood was also present. A Bedouin came and asked, ‘Is Abdullah ibn Mas’ood among you?’ Abdullah said, ‘Yes. I am Abdullah ibn Mas’ood. What do you want?’ The Bedouin asked, ‘O Abdullah! Has your Prophet informed you how many successors will vome after him?’ He replied, ’You have asked me what others have not asked me before since I came here from Iraq. Yes. There will be twelve successors - as many as the Israelite chiefs.’” Abu Aroobah has narrated this statement as follows in his version of this tradition, ‘Yes. They are as many as the Israelite chiefs.’ Abu Aroobah has narrated as follows in the next tradition his version of this.

6-12 Ahmad ibn Al-Hassan al-Qattan narrated that Abu Bakr Ahmad ibn Muhammad ibn Ubaydah al-Neishaboori quoted on the authority of Abul Qasim Harun ibn Ishaq, i.e. al-Hamdani, on the authority of his uncle Ibrahim ibn Muhammad, on the authority of Ziyad ibn Ilaqa and Abdul Malik ibn Umayr, on the authority of Jabir ibn Samrah, “My father and I were with the Prophet

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(S). I heard the Prophet (S) say, ‘There will be twelve Leaders after me.’ Then the Prophet (S) lowered his voice. I asked my father, ‘What did he (a.s.) say when he lowered his voice?’ My father said, ‘The Prophet (S) said, ‘They are all from the Quraysh (tribe).’”

6-13 Ahmad ibn Al-Hassan al-Qattan narrated that Abu Ali Muhammad ibn Ali ibn Isma’il al-Marwazi in Ray quoted on the authority of Al-Fadhl ibn Abdul Jabbar al-Marwazi, on the authority of Ali ibn Al-Husayn, i.e. ibn Shaqiq(1), on the authority of Al-Husayn ibn Vaqid, on the authority of Semak ibn Harb, on the authority of Jabir ibn Samra, “I went to the Prophet (S) and heard him say, ‘This affair will not end until

قالا: حَدَّثَنا عَبْدُ الغَفَّارِ بْنُ الحَکَمِ، قالَ: حَدَّثَنا مَنْصُورُ بْنُ أَبی الأَسْوَدٍ، عَنْ مُطَرَّفٍ، عَنْ الشَّعْبِیِّ؛ وَعَتَّابُ بْنُ مُحَمَّدٍ، قالَ: حَدَّثَنا إِسْحاقُ بْنُ مُحَمَّدٍ الأَنْماطِیِّ قالَ: حَدَّثَنا یُوسُفُ بْنُ مُوسَی، قالَ: حَدَّثَنا جَرِیرٌ، عَنْ أَشْعَثِ بْنِ سَوَّارٍ، عَنْ الشَّعْبِیِّ، وَحَدَّثَنا عَتَّابُ بْنُ مُحَمَّدٍ قالَ: حَدَّثَناالحُسَیْنُ بْنُ مُحَمَّدٍ الحَرَّانِیّ قالَ: حَدَّثَنا أَیُّوبُ بْنُ مُحَمَّد الوَزَّانُ قالَ: حَدَّثَنا سَعِیدُ بْنُ مُسْلِمَةَ قالَ: حَدَّثَنا أَشْعَثُ بْنُ سَوَّارٍ، عَنْ الشَّعْبِیِّ؛ کُلَّهُمْ قالُوا عَنْ عَمِّهِ قَیْسِ بْنِ عَبْدِ - (قالَ: أَبُوالقاسِمِ عَتّابٌ وَهذا حَدِیثُ مُطَرَّفٍ) قالَ: کُنَّا جُلُوساً فِی الْمَسْجِدِ وَمَعَنا عَبْدُ اللَّه بْنُ مَسْعُودٍ، فَجاءَ أَعْرابِیٌ فَقالَ: فیکُمْ عَبْدِ اللَّهِ؟ قالَ: نَعَمْ، أَنَا عَبْدِ اللَّهِ، فَما حاجَتُکَ؟ قالَ: یا عَبْدِ اللَّهِ هَلْ أَخْبَرکُمْ نَبِیُّکُمْ صَلَّی اللهُ عَلَیْهِ وَآلِهِ کَمْ یَکُونُ فَیَکُمْ مِنْ خَلِیفَةٍ؟ قالَ: لَقَدْ سَأَلْتنی عَنْ شَی ءٍ ما سَأَلَنِی عَنْهُ أَحَدٌ مِنْذُ

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قَدِمْتُ العِراقَ، نَعَمْ اثْنا عَشَر عِدَّةُ نُقَباءِ بَنِی إِسْرائِیلَ. وَقالَ أَبُو عُرُوبَةَ فِی حَدِیثِهِ: نَعَمْ، هذِهِ عِدَّةُ نُقَباءِ بَنِی إِسْرائِیلَ، وَقالَ جَرِیرٌ، عَنْ أَشْعَثَ، عَنِ ابْنِ مَسْعُودٍ، عَنِ النَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قالَ: الخُلَفاءُ بَعْدی اثْنا عَشَر کَعِدَّةِ نُقَباءِ بَنِی إِسْرائِیلَ.

12 - حَدَّثَنا أَحْمَدُ بْنُ الحَسَنِ القَطَّانُ قالَ: حَدَّثَنا أَبُو بَکْرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عُبِیْدَةَ النِیْسابُوریُّ قالَ: حَدَّثَنا أَبُو القاسِمِ هارُونُ بْنُ إِسْحاقَ - یَعْنِی الهَمْدانِیَّ - قالَ: حَدَّثَنی عَمِّی إِبْراهیمُ بْنُ مُحَمَّدٍ، عَنْ زِیادِ بْنِ عِلاقَةَ وَعَبْدِ المَلِکَ بْنِ عُمَیْرٍ، عَنْ جابِرِ بْنِ سَمُرَةَ قالَ: کُنْتُ مَعَ أَبی عِنْدَ النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَسَمِعْتُهُ یَقُولُ: یَکُون بَعْدی اثْنا عَشَر أَمِیراً، ثُمَّ أَخْفی صَوْتَهُ فَقُلْتُ لأَبِی: ماالَّذِی أَخْفی رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قالَ: قالَ: کُلُّهُم مِنْ قُرَیْشٍ.

13 - حَدَّثَنا أَحْمَدُ بْنُ الحَسَنِ القَطَّانُ قالَ: حَدَّثَنا أَبُو عَلِیِّ بْنِ إِسْماعِیلَ المَرْوَزِیُّ بِالرَّیِّ قالَ: حَدَّثَنا الفَضْلُ بْنُ عَبْدِ الجَبَّارِ المَرْوَزِیُّ قالَ: حَدَّثَنا عَلِیُّ بْنُ الحَسَنِ - یَعْنِی ابْنِ شَقِیقٍ - قالَ: حَدَّثَنا الحُسَیْنُ بْنُ واقِدٍ قالَ: حَدَّثَنی سَماکُ بْنِ حَرْبٍ، عَنْ جابِرِ بْنِ سَمُرَةَ قالَ: أَتَیْتُ النَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، فَسَمِعْتُهُ یَقُولُ: إِنَّ ه_ذَا الأَمْرَ لَنْ یَنْقَضِی حَتّی یَمْلِکَ اثْنا

the twelve successors come.’ Then he said something to my father quietly. I asked my father: ‘What did he say?’ He said, ‘They are all from the Quraysh (tribe).’”

6-14 Ahmad ibn Muhammad ibn Ishaq al-Qadhi narrated that Abu Ya’la quoted on the authority of Ali ibn al-Ja’d, on the authority of Zohair, on the authority of Ziyad ibn Khaythama, on the authority of Aswad ibn al-Sa’eed al-Hamadani

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that he had heard Jabir ibn Samrah say that he had heard God’s Prophet (S) say, “There will be twelve successors after me. All of them will be from the Quraysh tribe.” When the Prophet (S) returned home, Jabir ibn Samrah went to see him (a.s.)in private and asked, “What will happen after them?” The Prophet (S) replied, “Then there will be chaos.”

6-15 Abul Qasim Abdullah ibn Muhammad al-Sa’igh narrated that Abu Abdullah Muhammad ibn Sa’eed quoted on the authority of Al-Hassan ibn Ali, on the authority of the Sheikh in Baghdad, on the authority of Yahya - whose father’s name I have forgotten, on the authority of Abdullah ibn Bakr As-Sahmy, on the authority of Hatam ibn Abi Mugheera, on the authority of (Abi) Bojayr, “A man called Abul Khold was my neighbor. I heard him swear and say, ‘Indeed this nation will not terminate until twelve Caliphs - all of whom act according to the right religion and guidance - appear amongst them.’”(1)

6-16 Abul Qasim Abdullah ibn Muhammad al-Sa’igh narrated that Abu Abdullah Muhammad ibn Sa’eed quoted on the authority of Al-Hassan ibn Ali, on the authority of al-Waleed ibn Muslim, on the authority of Safwan ibn Amr, on the authority of Shorayh ibn Obayd, on the authority of Amr al-Boka’ee, on the authority of Ka’b al-Ahbar, “The Caliphs are twelve. When their time ends and righteous people come, then God will extend their life as God has promised to His nation.” Then he recited (the verse), ‘God

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has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them…’(1) He continued, “The Honorable the Exalted God treated the Children of Israel the same way. It is not hard for the Noble God to gather this nation in one day or half a day, ‘…Verily a Day in the sight of thy Lord is like a thousand years of your reckoning.’(2)

عَشَر خَلِیفَةً، فَقالَ: کَلِمَةً خَفِیَّةً فَقُلْتُ لأَبِی: ما قالَ؟ فَقالَ: قالَ: کُلُّهُم مِنْ قُرَیْشٍ.

14 - حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِسْحاقَ القاضِی قالَ: حَدَّثَنا أَبُو یَعْلی قالَ: حَدَّثَنا عَلِیُّ بْنُ الجَعْدِ قالَ: حَدَّثَنا زُهَیْرٌ، عَنْ زِیادِ بْنِ خَیْثَمَةَ، عَنْ أَسْوَدَ بْنِ السَّعِیدِ الهَمْدانِیَّ قالَ: سَمِعْتُ جابِرَ بْنَ سَمُرَةَ یَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَقُولُ: یَکُونُ بَعْدی اثْنا عَشَر خَلِیفَةً، کُلَّهُم مِنْ قُرَیْشٍ، فَلَمَّا رَجَعَ إِلی مَنْزِلِهِ فَأَتَیْتَهُ فِیما بَیْنِی وَبَیْنَهُ، فَقُلْتُ: ثُمَّ یَکُونُ ماذا؟ قالَ: ثُمَّ یَکُونُ الهَرْجُ.

15 - حَدَّثَنا أَبُو القاسِمِ عَبْدِ اللَّه بْنِ مُحَمَّد الصائِغُ قالَ: حَدَّثَنا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ سَعِیدٍ قالَ: حَدَّثَنا الحَسَنُ بْنُ عَلِیٍّ قالَ: حَدَّثَنا شَیْخٌ بِبَغْدادَ: یُقالُ لَهُ: یَحْیَی سَقَطَ عَنِّی اِسْمُ أَبِیهِ قالَ: عَبْدُ اللَّهِ بْنِ بَکْرٍ السَّهْمِیُّ قالَ: حَدَّثَنا حاتَمُ بْنِ أَبی صَغِیرَةِ، عَنْ [أَبی] بُجِیرٍ، قالَ: کانَ أَبُو الخُلْدِ جارِی فَسَمِعْتُهُ یَقُولُ وَیَحْلِفُ عَلَیْهِ إِنَّ هذِهِ الاُمَّةَ لا تَهْلِکُ حَتّی تَکُونَ فِیها اثْنا عَشَر خَلِیفَةً، کُلَّهُمْ یَعْمَلُ بِالْهُدی وَدِینِ الحَقَّ.

16 - حَدَّثَنا أَبُو القاسِمِ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الصائِغُ، قالَ: حَدَّثَنا أَبُو

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عَبْدِاللَّهِ مُحَمَّدُ بْنُ سَعِیدٌ، قالَ: حَدَّثَنا الحَسَنُ بْنُ عَلِیٍّ قالَ: حَدَّثَنا الْوَلِیدُ بْنُ مُسْلِمٍ قالَ: حَدَّثَنا صَفْوانُ بْنُ عَمْروٍ، عَنْ شُرَیح بْنِ عُبِیْدٍ، عَنْ عَمْروٍ البُکائیِّ، عَنْ کَعْبِ الأَحْبارِ، قالَ فِی الخُلَفاءِ: هُمُ اثْنا عَشَر فَإِذا کانَ عِندَ انْقِضائِهِمْ وَأَتی طَبَقَةٌ صالِحَةٌ، مَدَّ اللَّهُ لَهُم فِی العُمْرِ کَذلِکَ وَعَدَ اللَّهُ هذِهِ الاُمَّةِ ثُمَّ قَرَأَ: «وَعَدَ اللَّهُ الَّذِینَ آمَنُوا مِنْکُمْ وَعَمِلُوا الصَّالِحاتِ لَیَسْتَخْلِفَنَّهُمْ فیِ الأَرْضِ کَمَا اسْتَخْلَفَ الَّذِینَ مِنْ قَبْلِهِمْ»، قالَ و کَذلِکَ فَعَلَ اللَّهُ عَزَّ وَجَلَّ بِبَنِی إِسْرائِیلَ، وَلَیْسَ بِعَزِیز أَنْ تَجْمَ_عَ هذا الاُمَّةَ یَوْماً أوْ نِصْفَ یَوْمٍ «وَإِنَّ یَوْماً عِنْدَ رَبِّکَ کَأَلْفِ سَنَةٍ مِمَّا

(The author of the book said,) I have compiled the various forms of such traditions in AL-KHISAL.

6-17 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah ibn Abi Khalaf quoted on the authority of Yaqoob ibn Yazid, on the authority of Hammad ibn Isa, on the authority of Abdullah ibn Moskan, on the authority of Aban ibn Taqlib, on the authority of Solaym ibn Qays al-Hilali, on the authority of Salman al-Farsi - may God have Mercy upon him said, “I went to see the Prophet (S). Al-Husayn was sitting on his lap. The Prophet (S) was kissing his eyes and lips and said, ‘You are a Master, the son of a Master. You are an Imam, the son of an Imam. You are a Proof, the son of a Proof. You are the father of nine Proofs that come from your loin. The

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one from your ninth generation will be the Riser.’”

6-18 Hamza ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.) in the (Arabic) month of Rajab of the year 339 A.H. (949 A.D.) in Qum narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi - a chief of the Hashemite tribe on the authority of Al-Qasim ibn Muhammad ibn Hammad, on the authority of Ghiyath ibn Ibrahim, on the authority of Husayn ibn Zayd ibn Ali, on the authority of Ja’far ibn Muhammad, on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “Glad tidings! Glad tidings thrice! The similitude of my nation is like that of rain which one does not know whether its beginning is good or its end. The similitude of my nation is like that of a garden from which one group eat for one year and others benefit from it the next year. There may be some at the end with more power and more benefits. How can a nation be destroyed which starts with me and twelve Prosperous Ones - the Imams - and ends with the Messiah - Jesus (a.s.): the son of (the Blessed Lady) Mary (a.s.)? However, the next generation after this chaos will be destroyed. They do not belong to my nation and I am not one of them.”

6-19 (The author of the book narrated) my

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father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Husayn Abil Khattab, on the authority of al-Hakam ibn Meskin al-Thaqafi, on the authority of Salih ibn Oqbah that Ja’far ibn Muhammad (as-Sadiq) (a.s.) said, “When Abu Bakr died and Umar took

تَعُدُّونَ.» وَقَدْ أَخْرَجْتُ طُرُق هذِهِ الأخْبار کِتاب الْخِصالِ.

17 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِاللَّه بْنِ أَبی خَلَفٍ قالَ: حَدَّثَنا یَعْقُوبُ بْنُ یَزِیدَ، عَنْ حَمَّادِ بْنِ عِیسَی، عَنْ عَبْدِاللَّه بْنِ مُسْکانَ، عَنْ أَبانِ بْنِ تَغْلِبَ، عَنْ سُلَیمِ بْنِ قَیْسٍ الهِلالِیِّ، عَنْ سَلْمان الفارْسِیِ رحمه الله قالَ: دَخَلْتُ عَلَی النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَإِذا الحُسَیْنُ عَلَی فَخِذَیْهِ وَهُوَ یُقَبِّلُ عَیْنَیْهِ وَیَلْثِمُ فاهُ وَهُوَ یَقُولُ: أَنْتَ سَیِّدٌ بْنُ سَیِّدٍ، أَنْتَ إمامٌ بْنُ إمامٍ، أَنْتَ حُجَّةٌ بْنُ حُجَّةٍ، أَبُو حُجَجٍ تِسْعَةٍ مِنْ صُلْبِکَ تاسِعُهُمْ قائِمُهُمْ.

18 - حَدَّثَنا حَمْزَةُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زَیْدِ بْنِ عَلِیِّ بْنِ الحُسَیْن بْنِ أَبی طالِبٍ عَلَیْهِ السَّلامُ فِی بِقُمّ فِی سَنَةِ تِسْعَ وَثَلاثِینَ وَثَلاثِ مائَةٍ قالَ: أَخْبَرنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِیدٍ الکُوفِیُّ مَوْلی بَنِی هاشِمٍ قالَ: أَخْبَرَنِی القاسِمُ بْنُ مُحَمَّدِ بْنِ حَمَّادٍ قالَ: حَدَّثَنا غِیاثُ بْنُ إِبْراهیمَ قالَ: حَدَّثَنا حُسَیْنُ بْنُ زَیْد بْنِ عَلِیٍّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ، عَنْ آبائِهِ، عَنْ عَلِیِ عَلَیْهِمُ السَّلاَمُ قالَ: قالَ رَسُولُ اللَّهُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: اُبْشِرُوا - ثَلاثَ مَرَّاتٍ - إِنَّما مَثَلُ اُمَّتِی کَمَثَلِ غَیْثٍ لا یُدْری أَوَّلُهُ خَیْرٌ أَمْ آخِرُهُ، إِنَّما مَثَلُ اُمَّتِی کَمَثَلِ حَدِیقَةٍ اُطْعِمَ مِنْها فَوْجٌ عاماًثُمَّ أطعم مِنْها فَوْجٌ عاماً، لَعَلَّ آخِرَها فَوْجٌ

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یَکُونُ أَعْزَضَها بَحْراً وَأَعْمَقَها طُوْلاً وَفَرْعاً وَأَحْسَنَها جَنْیاً، وَکَیْفَ تَهْلِکُ اُمَّة أَنَا أَوَّلُها وَاثْنا عَشَر مِنْ بَعْدی مِنَ السُّعَداء وَاُولُوالأَلْبابِ وَالمَسِیحُ عِیسَی ابْنُ مَرْیَمَ آخِرُها؟ وَلکِنْ یَهْلِکُ مِنْ بَیْنِ ذلِکَ نَتْجُ الهَرْجِ، لَیْسُوا مِنِّی و لَسْتُ مِنْهُمْ.

19 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ مُحَمَّدِ بْنِ الحُسَیْنِ بْنِ أَبی الخَطَّاب، عَنِ الْحَکَمِ بْنِ مِسْکِینٍ الثَّقَفِیَّ، عَنْ صالِحِ بْنِ عُقْبَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَیْهِ السَّ_لامُ قالَ لَمّا هَلَکَ أَبُو بَکْرِ اسْتُخْلِفَ عُمَرُ رَجَعَ عُمَرُ إِلی الْمَسْجِدِ فَقَعَدَ فَدَخَلَ عَلَیْهِ

over, he returned to the mosque and sat down. A man came to him and said, “O Commander of the Faithful! I am one of the Jews. I am one of their scientists. I have several questions to ask you. If you answer them I will become a Muslim.” Umar said, “What are those questions?” He said, “Three, three and one. If you are ready I will ask them, but if there is someone more knowledgeable than you in your tribe direct me to him.” Then Umar said, “Go to that young man - that is Ali ibn Abi Talib (a.s.).” The man asked him (a.s.) his questions. Ali (a.s.) said, “Why did you say three, three and one? Why didn’t you say seven?” The Jew said, “Since then I would be ignorant. Should you not answer the first three, I will suffice and not ask the rest.” Ali (a.s.) said, “Will you become a Muslim if I answer the first three questions?” The man said,

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“Yes.” Then Ali (a.s.) said, “Ask.” He said, “I want to ask you about the first stone placed on the Earth, the first spring gushed forth and the first tree grown.” Ali (a.s.) said, “O Jew! You say that the first stone place on the Earth is the one in the Holy House of Bayt ul-Maqdis. But you lie. It is the stone that Adam brought down to Earth from Heaven.” He said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (a.s.).” Ali (a.s.) said, “You say that the first spring which gushed forth from the Earth was the one in the Holy House of Bayt ul-Maqdis. But you lie! It is the Spring of Life in which Yush’a ibn Noon washed that fish. It is the same spring from which al-Khizr drank. Whoever drinks from it will live forever.” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (a.s.).” Ali (a.s.) added, “You say that the first tree grown on the Earth was an olive tree. But you lie! That tree was al-Ajwa which Adam brought down with him to the Earth from Heaven.” He said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (a.s.).” The Jew said, “And now for the second three. How many Divine Leaders does this nation have to guide them who will not lose anything if all the

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people stop following them?” Ali (a.s.) said, “Twelve Divine Leaders!” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (a.s.).” The Jew asked, “Where does your Prophet reside in Paradise?” Ali (a.s.) said, “In the highmost place and the noblest location in the Eternal Paradise.” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by Moses (a.s.).” The Jew asked, “Who are the people who live with him in the same house?” Ali (a.s.) said, “The twelve Divine Leaders.” The Jew said, “You are right! By God, Aaron wrote

رَجُلٌ، فَقالَ: یا أَمِیرِ الْمُؤْمِنین إِنّی رَجُلٌ مِنَ الیَهُودٍ، وَأَنَا عَلاَّمَتُهُمْ وَقَدْ أَرَدْتُ أَن أَسأَلَکَ عَنْ مَسائِلَ، إِنْ أَجَبْتَنِی فِیها أَسْلَمْتُ، قالَ: ما هِیَ؟ قالَ: ثَلاثٌ وَثَلاثٌ وَواحِدَة، فَإِنْ شِئْتَ سَأَلْتُکَ، وَإِنْ کانَ فِی قَوْمَک أَحَدٌ أَعْلَمُ مِنْک فَأَرشِدْنِی إِلَیْهِ، قالَ: عَلَیْکَ بِذلِکَ الشابَّ - یَعْنِی عَلِیَّ بْنِ أَبِی طالِبٍ عَلَیْهِ السَّلامُ - فَأَتی عَلِیّاً عَلَیْهِ السَّلامُ فَسَأَلَهُ، فَقالَ لَهُ: لِمَ قُلْتَ ثَلاثاً وَثَلاثاً وَواحِدَةً، أَلاّ قُلْتَ سَبْعاً؟ قالَ: أَنَا إِذاً لَجاهِلَ إِنْ لَمْ تُجِبْنِی فِی الثَّلاثِ اکْتَفَیْتُ، قالَ: فَإِنْ أَجَبْتُکَ تُسْلِمُ؟ قالَ: نَعَمْ، قالَ: سَلْ، قالَ: أَسأَلُکَ عَنْ أَوَّل حَجَرٍ وُضِعَ عَلَی وَجْهِ الأَرْضِ، وَأَوَّل عَیْنٍ نَبَعَتْ وَأَوَّلَ شَجَرَةِ نَبِتَتْ؟ قالَ یا یَهُودِیُّ: أَنْتُمْ تَقُولُونَ: إِنَّ أَوَّل حَجَرٍ وُضِعَ عَلَی وَجْهِ الأَرْض الْحَجَرُ الَّذِی فِی بَیْتِ المُقَدَّس وَکَذَبْتُمْ هُوَالْحَجَرُ الَّذِی نَزَلَ بِهِ آدَمُ مِنَ الجَنَّة، قالَ: صَدَقْتَ وَاللَّهِ إِنَّهُ لَبِخَطِّ هارُونَ وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ، قالَ: وَأَنْتُمْ تَقُولُونَ: إِنَّ أَوَّلَ عَیْنٍ نَبَعَتْ عَلَی وَجْهِ

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الأَرْض العَیْنُ الَّتِی فِی بَیْتِ المُقَدَّس وَکَذَبْتُمْ، هِیَ عَیْنُ الحَیاة الَّتِی غَسَلَ فِیها یُوشَعُ بْنُ نُونٍ السَّمَکَةَ وَالعَیْنُ الَّتِی شَرِبَ مِنْها الخِضْر وَلَیْسَ یَشْرَبُ مِنْها أَحَدٌ إِلاَّ حَیِیَ، قالَ: صَدَقْتَ، وَاللَّه إِنَّهُ لَبِخَطِّ هارُون وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ قالَ: وَأَنْتُمْ تَقُولُونَ: إِنَّ أَوَّل شَجَرَةٍ نَبَعَتْ عَلَی وَجْهِ الأَرْض الزَّیْتُون وَکَذَبْتُمْ هِیَ العَجْوَةُ الَّتِی نَزَلَ بِها آدَمُ عَلَیْهِ السَّلامُ مِنَ الجَنَّةِ مَعَهُ، قالَ: صَدَقْتَ، وَاللَّه إِنَّهُ لَبِخَطِّ هارُون وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ.

قالَ: وَالثَّلاثُ الاُخْری کَمْ لِهذِهِ الاُمَّةِ مِنْ إمامِ هُدیً لا یَضُرُّهُمْ خِذْلانُ مِنْ خُذْ لَهُمْ؟ قالَ: اثْنا عَشَر إِماماً، قالَ: صَدَقْتَ وَاللَّهِ إِنَّهُ لَبِخَطِّ هارُونَ وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ، قالَ: فَأَین یَسْکُنُ نَبِیُّکُمْ فِی الجَنَّة؟ قالَ: فِی أَعْلاها دَرَجَةً وَأَشْرَفِها مَکاناً فِی جَنَّاتِ عَدْنٍ، قالَ: صَدَقْتَ وَاللَّهِ إِنَّهُ لَبِخَطِّ هارُونَ وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ، قالَ: فَمَنْ یُنْزِلُ مَعَهُ فِی منْزِلِهِ؟ قالَ: اثْنا عَشَر إِماماً، قالَ: صَدَقْتَ وَاللَّه إِنَّهُ لَبِخَطِّ هارُونَ وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ.

ثُمَّ قالَ: السَّابِعَة فَأَسْأَلُکَ کَمْ یَعِیشُ وَصِیِّه بَعْدَهُ؟ قالَ: ثَلاثِینَ سِنَةً، قالَ: ثُمَّ ماذا؟ یَمُوتُ أَوْ

this down which was dictated to him by Moses (a.s.).” Then the Jew said, “And now for the seventh question. For how many years will his successor live after him?” Ali (a.s.) said, “For thirty years.” The Jew asked, “What will happen next? Will he die or will he get killed?” Ali (a.s.) said, “He will be killed. He will be struck on the crown of his head with a sword and his beard will be covered with blood.” The Jew said, “You are right! By God, Aaron wrote this down which was dictated to him by

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Moses (a.s.).”

(The author of this book (a.s.heikh Sadooq) said,) There are other sources for this tradition which I have presented in the book KAMAL AD-DIN WA TAMAM AN-NE’MAH FI ITHBAT AL-GHAYBA WA KASHF AL-HAYRA.

6-20 Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Yahya al-Zakariya al-Qattan quoted on the authority of Bakr ibn Abdullah ibn Habib, on the authority of Tamim ibn Bohlool, “I asked Abdullah ibn Abil Hozayl about Divine Leadership - who deserves it and what its signs are.” He said, “It is the reason for this. He is the Proof for the believers (after the Prophet (S)). He is the manager of the affairs of the Muslims, the spokesman of the Quran, and the knowledgeable one of its rulings. He is the brother of God’s Prophet. He is his Successor over his nation, and his Trustee over them and their Master whose position relative to him is the same as that of Aaron’s position relative to Moses (a.s.). It is obligatory to obey him as the Honorable the Exalted God said,’O ye who believe! Obey God, and obey the Apostle, and those charged with authority among you…’(1)

He is the same one who is described by the Honorable the Exalted as, ‘Your (real) friends are (no less than) God, His Apostle, and the (fellowship of) believers- those who establish regular prayers and regular charity, and they bow down humbly (in worship).’(2)

He is the same one to whose Mastery the people were invited to which was established for him firmly

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on the Day of Ghadir Khom by what God’s Prophet (S) said on the authority of the Honorable the Exalted God, “Is it not that my Mastery over you is more than that of your own mastery over yourselves?” And the people answered, “Yes.” Then the Prophet (S) said, “Whoever I am the Master of, Ali is the Master of. O my God! Please be the friend of his friends and be the enemy of his enemies. Assist whoever

یُقْتَلُ؟ قالَ: یُقْتَلُ وَیُضْرِبُ عَلَی قَرْنِهِ فَتُخْضَبُ لِحْیَتُهُ، قالَ: صَدَقْتَ وَاللَّهِ إِنَّهُ لَبِخَطِّ هارُون وَإِمْلاءِ مُوسَی عَلَیْهِمَا السَّلاَمُ.

وَلِهذَا الْحَدِیث طُرُق اُخَر قَدْ أَخْرَجْتُها فِی کِتاب کَمالِ الدِّین وَتَمامِ النِّعْمَةِ فِی إِثْباتِ الغَیْبَة وَکَشْفِ الحَیْرَة.

20 - حَدَّثَنا أَحْمَدُ بْنُ الحَسَنِ القَطَّانُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ یَحْیَی بْنِ زَکَرِیَّا القَطَّانُ قالَ: بَکْرُ بْنُ عَبْدِ اللَّهِ بْنِ حَبِیبٍ قالَ: حَدَّثَنا تَمِیمُ بْنُ بُهْلُولٍ قالَ: حَدَّثَنا عَبْدِاللَّهِ بْنِ أَبی الهُذَیْلِ وَسَأَلْتُهُ عَنِ الإِمامَة فِیمَنْ تَجِبُ وَما عَلامةُ مَنْ تَجِبُ لَهُ الإِمامَةٌ؟ فَقالَ: إِنَّ الدَّلِیلَ عَلَی ذلِکَ وَالحُجَّةَ عَلَی المُؤْمِنِینَ وَالقائِمَ بِاُمُورِ الْمُسْلِمِینَ وَالنَّاطِقَ بِالْقُرآنِ وَالْعالِمَ بِالأَحْکامِ أَخُو نَبِیَّ اللَّهِ خَلِیفَتُهُ عَلَی اُمَّتِهِ وَوَصِیُّهُ عَلَیْهِمْ وَوَلِیِّهِ الَّذِی کانَ مِنْهُ بِمَنْزِلَةِ هارُونَ مِنْ مُوسَی، المَفْرُوض الطَّاعَةِ بِقَوْلِ اللَّه عَزَّ وَجَلَّ: «یا أَیُّهَاالَّذِینَ آمَنُوا أَطِیعُوا اللَّهَ وَأَطِیعُوا الرَّسُولَ وَأُولِی الأَمْرِمِنْکُمْ» المَوْصُوفُ بِقَوْلِه عَزَّ وَجَلَّ: «إِنَّما وَلِیُّکُمُ اللَّهُ وَرَسُولُهُ وَالَّذِینَ آمَنُوا الَّذِینَ یُقِیمُونَ الصَّلاةَ وَیُؤْتُونَ الزَّکاةَ وَهُمْ راکِعُونَ»، وَالمَدْعُوُّ إِلَیْهِ بِالْوِلایَةِ، المُثْبَتُ لَهُ الإِمامَةُ یَوْمَ غَدِیرِ خُمٍّ بِقَوْلِ الرَّسُولِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ عَنِ اللَّه عَزَّ وَجَلَّ: أَلَسْتُ أَوْلی بِکُمْ مِنْکُمْ بِأَنْفُسَکُمْ؟ قالُوا: بَلی ، قالَ: فَمَنْ کُنْتُ مَوْلاهُ فَعَلِیٌّ مَوْلاهُ، اَللَّهُمَّ

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والِ مَنْ والاهُ، وَعادَ مَنْ عاداهُ، وَانْصُر مَنْ نَصَرَهُ، وَاخْذُلْ مَنْ خَذَلَهُ وَأَعِنْ مَنْ أَعانَهُ، عَلِیُّ بْنُ أَبِی طالِبٍ

assists him, and abandon whoever abandons him. Help whoever helps him. He is Ali ibn Abi Talib (a.s.). He is the Commander of the Faithful, the Divine Leader of the pious ones, the Leader of those with white-foreheads(1), the Noblest of the Trustees, and the best of the people after God’s Prophet (S).

After him come Al-Hassan ibn Ali (a.s.) and Al-Husayn (a.s.) - the grandsons of God’s Prophet (S), the sons of the best of all women. Then there is Ali ibn Al-Husayn (a.s.), then Muhammad ibn Ali (a.s.), Ali ibn Muhammad (a.s.), Al-Hassan ibn Ali (a.s.), Muhammad ibn Al-Hassan (a.s.) successively up to now. They are the Prophet’s progeny known by their Trusteeship and Divine Leadership. There is no time or era in which the Earth is left without one of them. They are the Reliable Grip, Leaders towards guidance, Proofs for the people of the Earth until God inherits the Earth with whatever is in it. Anyone who opposes them (the Imams) is deviant, misleading, and a deserter of the right and the guidance. They (the Imams) are the interpreters of the Quran and the spokespersons of the Prophet (S) with directness. Whoever dies before he recognizes them is regarded as one who has died in the Age of Ignorance. The features of their religion include piety, chastity, honesty, goodness, diligence, returning what we are entrusted with whether it belongs

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to the pious or the wicked, extended prostration (to God), night worship, avoidance of the forbidden acts, expectation of the Relief by means of patience, good companionship, and being good neighborliness.

Then Tamim ibn Bohlool said, “Abu Mo’awiya also narrated this same tradition about Divine Leadership for me on the authority of al-A’mesh, on the authority of Ja’far ibn Muhammad (a.s.).”

6-21 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Isa ibn Obayd and Muhammad ibn Al-Husayn ibn Abil Khattab al-Zay’yat, on the authority of Muhammad ibn al-Fozayl al-Seyrafi, on the authority of Abi Hamza al-Somali that Abi Ja’far (a.s.) said, “Indeed the Honorable the Exalted God appointed Muhammad to the Prophethood over genies and men. He established twelve Trustees after him some of whom lived before, and some who are yet to come. There is a certain tradition for each and everyone of the Trustees. The Trustees after Muhammad (a.s.)

عَلَیْهِ السَّلامُ أَمِیرِ الْمُؤْمِنینَ وَإِمام المُتَّقِینَ، وَقائِدُ الْغُرّ الُمحَجِّلِینَ، وَأَفْضَلِ الوَصِیِّین، وَخَیْرُ الْخَلْقِ أَجْمَعِینَ بَعْد رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَبَعْدَهُ الحَسَنُ بْنُ عَلِیٍّ، ثُمَّ الحُسَیْنُ سِبْطاً رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَابْنا خَیْرِ النِّسْوان أَجْمَعِینَ، ثُمَّ عَلِیُّ بْنُ الحُسَیْنِ، ثُمَّ مُحَمَّدِ بْنِ عَلِیِّ، ثُمَّ جَعْفَرُ بْنُ مُحَمَّد، ثُمَّ مُوسَی بْنِ جَعْفَرٍ، ثُمَّ عَلِیُّ بْنُ مُوسَی، ثُمَّ مُحَمَّدُ بْنُ عَلِیٍّ، ثُمَّ عَلِیُّ بْنُ مُحَمَّدٍ، ثُمَّ الحَسَنُ بْنُ عَلِیٍّ، ثُمَّ مُحَمَّدُ بْنُ

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الحَسَنِ عَلَیْهِمُ السَّلاَمُ، إِلی یَوْمُنا هذا واحِدَاً بَعْدَ واحِدٍ، وَهُمْ عِتْرَةُ الرَّسُول عَلَیْهِ وَ عَلَیْهِمُ السَّلاَمُ المَعْرُفُون بِالْوَصِیَّة وَالإِمامَة، لا تَخِلُو الأَرْضُ مِنْ حُجَّة مِنْهُمْ فِی کُلِّ عَصْرٍ وَزمانٍ، وَفِی کُلِّ وَقْتٍ وَأَوانٍ، وَهُمُ العُرْوَةُ الوُثْقی وَأَئِمَّةُ الهُدی ، وَالحُجَّة عَلَی أَهْلِ الدُّنْیا إِلی أَن یَرِثَ اللَّهُ الأَرْضَ وَمَنْ عَلَیْها، وَکُلُّ مَنْ خالَفَهُمْ ضالٌ مُضِلٌّ تارِکٌ لِلْحَقِّ وَالهُدی وَهُمُ المُعَبَّرُونَ عَنِ الْقُرْآنِ وَالنَّاطِقُونَ عَنِ الرَّسُولِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ مَنْ ماتَ وَلا یَعْرِفُهُمْ ماتَ مَیْتَةً جاهِلِیَّةً، وَدِینُهُمُ الوَرْعُ وَالعِفَّةُ وَالصِّدْقُ وَالصَّلاحُ وَالاِجْتِهاد وَأَداءَ الأمانَةِ إِلی الْبَرِّ الفاجِرِ وَطُولُ السُّجُودِ وَقِیامُ اللَّیْل، وَاجْتَنابُ الَمحارِم وَانْتِظارُ الفَرَجِ بِالصَّبْرِ، وَحُسْنُ الصُّحْبَة وَحُسْنُ الجَوارِ. ثُمَّ قالَ تَمِیمُ بْنُ بُهْلُولٍ: حَدَّثَنی أَبُو مُعاوِیَةَ، عَنِ الأَعْمَشِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍعَلَیْهِمَا السَّلاَمُ فِی الإِمامَةِ مِثْلَهُ سَواءً.

21 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ مُحَمَّدِ بْنِ عِیسَی بْنِ عُبَیْدٍ، وَمُحَمَّدِ بْنِ الحُسَیْنِ بْنِ أَبی الخَطَّاب الزَیَّاتِ، عَنْ مُحَمَّدِ بْنِ الفُضَیْلِ الصَّیْرَفیِّ، عَنْ أَبی حَمْزَةَ الُّثمالِیِّ، عَنْ أَبی جَعْفَرٍعَلَیْهِمَا السَّلاَمُ قالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ أَرْسَلَ مُحَمَّداً إِلی الجِنِّ وَالإِنْسِ، وَجَعَلَ مِنْ بَعْدِهِ اثْنِی عَشَر وَصِیّاً مِنْهُمْ مِنْ سَبَقَ، وَمِنْهُمْ مَنْ بَقِیَ، وَکُلُّ وَصِیٍّ جَرَتْ بِهِ سُنَّةِ، وَالأَوْصِیاءِ الَّذِینَ مِنْ بَعْدِ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ عَلَی

acted upon the same tradition on which the twelve Trustees of Jesus (a.s.)(1) did. The Commander of the Faithful (a.s.) acted upon the same tradition as the Messiah (a.s.) did.”

6-22 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Husayn ibn Muhammad ibn Aamir quoted on the authority of Al-Mo’alla ibn

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Muhammad al-Basri, on the authority of Al-Hassan ibn Ali Al-Washsha’, on the authority of Aban ibn Uthman, on the authority of Zurara ibn A’yun that he had heard Aba Ja’far say, “We are twelve Divine Leaders including Al-Hassan (a.s.), Al-Husayn (a.s.), and then the rest of the Divine Leaders are from the descendants of Al-Husayn (a.s.).”

6-23 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Al-Hassan al-Saffar, on the authority of Abi Talib Abdullah ibn as-Salt al-Qumi, on the authority of Uthman ibn Isa, on the authority of Sama’a ibn Mehran, “Abu Basir, Muhammad ibn Imran - Abi Ja’far’s defender - and I were at Imran’s house. Muhammad ibn Imran says, “I heard Aba Abdullah (a.s.) say, ‘We are twelve ‘Muhaddath.”’(1) Then Abu Basir asked him, ‘Did you really hear this from Abi Abdullah (a.s.) yourself?’ He made him swear a few times and then said, ‘I heard this from Abi Ja’far (a.s.).’”

6-24 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Abu Ali al-Ash’ari, on the authority of Al-Husayn ibn Ubaydillah, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Ali ibn Sama’a, on the authority of Ali ibn Al-Hassan ibn Rebat, on the authority of his father, on the authority of ibn Ozaynat, on the authority of Zurara ibn A’ayn, “I heard Aba Ja’far (a.s.)

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say, ‘We are twelve Divine Leaders from the Household of Muhammad after God’s Prophet (S). We are all ‘Muhaddath and Ali ibn Abi Talib (a.s.) is one of us.’”

6-25 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Abi Omayr, on the authority of Ghiyath ibn Ibrahim, on the authority of As-Sadiq Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Ali ibn Al-Husayn (a.s.), on the authority of

سُنَّةِ أوَصِیاءِ عِیسَی عَلَیْهِ السَّلامُ وَکانُوا اثْنِی عَشَر، وَکانَ أَمِیرِ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ عَلَی سُنَّةِ الْمَسِیحِ عَلَیْهِ السَّلامُ.

22 - حَدَّثَنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَسْرُورٍ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَیْنُ بْنُ مُحَمَّدِ بْنِ عامِرٍ، عَنِ المُعَلَّی بْنِ مُحَمَّدٍ البَصَرِیِّ، عَنِ الحَسَنِ بْنِ عَلِیٍّ الوَشَّاءِ، عَنْ أَبانِ بْنِ عُثْمانَ، عَنْ زُرارَةَ بْنِ أَعْیَنَ قالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَیْهِ السَّلامُ یَقُولُ: نَحْنُ اثْنا عَشَر إِماماً، مِنْهُمُ الحَسَنُ وَالحُسَیْنُ ثُمَّ الأَئِمَّةُ مِنْ وُلْدِ الحُسَیْنِ عَلَیْهِمُ السَّلاَمُ.

23 - حَدَّثَنا مُحَمَّدُ بْنُ عَلِی ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ:حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی العَطَّار، عَنْ مُحَمَّدِ بْنِ الحَسَنِ الصَفَّارِ، عَنْ أَبی طالِبٍ عَبْدِ اللَّه بْنِ الصَّلْتِ القُمِّیِّ، عَنْ عُثْمانَ بْنِ عِیسَی، عَنْ سَماعَةَ بْنِ مِهْرانِ، قالَ: کُنْتُ أَنَا وَأَبُو بَصِیرٍ وَمُحَمَّدُ بْنِ عِمْران مَوْلی أَبی جَعْفَرٍ عَلَیْهِ السَّلامُ فِی مَنْزِلٍ فَقالَ، مُحَمَّدُ بْنُ عِمْرانَ: سَمِعْتُ أَبَا عَبْدِاللَّه عَلَیْهِ السَّلامُ یَقُولُ: نَحْنُ اثْنا عَشَر مُحَدَّثاً، فَقالَ لهُ أَبُو بَصِیرٍ: بِاللَّهِ لَقَدْ سَمِعْتُ

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ذلِکَ مِنْ أَبی عَبْدِ اللَّه عَلَیْهِ السَّلامُ ؟ فَحَلَفَهُ مَرَّةً أَوْ مَرَّتَیْنِ فَحَلَفَ أَنَّهُ سَمِعَهُ، فَقالَ لَهُ أَبُو بَصِیرٍ: لکِنِّی سَمِعْتُهُ مِنْ أَبی جَعْفَرٍ عَلَیْهِ السَّلامُ.

24 - حَدَّثَنا مُحَمَّدُ بْنُ عَلِیٍّ ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَعْقُوبِ الکُلَیْنِیُّ قالَ: حَدَّثَنا عَلِیٍّ الأَشْعَرِیُّ، عَنِ الحُسَیْنِ بْنِ عُبِیْدِ اللَّه، عَنِ الحَسَن بْنِ مُوسَی الخَشَّابِ، عَنْ عَلِیِّ بْنِ سَماعَةَ، عَنْ عَلِیِّ بْنِ الحَسَنِ بْنِ رِباطٍ، عَنْ أَبیهِ، عَنِ ابْنِ اُذَیْنَةَ، عَنْ زُرارَةَ بْنِ أَعْیَنَ، قالَ: سَمِعْتُ أَبَا جَعْفَرٍ عَلَیْهِ السَّلامُ یَقُولُ: نَحْنُ اثْنا عَشَر إِماماً مِنْ آلِ مُحَمَّدٍ کُلُّهُمٌ مُحَدَّثُونَ بَعْدَ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَعَلِیُّ بْنُ أَبی طالِبٍ عَلَیْهِ السَّلامُ مِنْهُمْ.

25 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ هاشِمٍ، عَنْ أَبِیهِ، عَنْ مُحَمَّدِ بْنِ أَبی عُمَیْرٍ، عَنْ غِیاثِ بْنِ إِبْراهیمَ، عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ مُحَمَّدِ بْنِ عَلِیٍّ، عَنْ أَبیهِ عَلِیِّ بْنِ الحُسَیْنُ؛ عَنْ أَبیهِ الحُسَیْنِ بْنِ عَلِیٍ عَلَیْهِ السَّلامُ

his father Al-Husayn ibn Ali (a.s.) that the Commander of the Faithful (a.s.) was questioned about the meaning of what God’s Prophet (S) said, “I will leave behind two heavy things with you: God’s Book and my ‘Itra(1).” He (a.s.) was asked, “What does “my ‘Itra” mean?” He (a.s.) replied, “It is I, Al-Hassan, Al-Husayn and the other nine Divine Leaders from the descendants of Al-Husayn. The ninth of them is their Al-Mahdi (Divinely Guided One) who is their Riser. They will not separate themselves from God’s Book and God’s Book will not separate from them until they

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meet God’s Prophet (S) at his Pool.”

6-26 Ali ibn Al-Fadhl al-Baghdadi narrated that he had heard that Abu Umar - the friend of Abil Abbas Tha’lab was asked the following question regarding the meaning ‘I will leave two heavy things with you’ that the Prophet (S) said. He was asked, ‘Why are these two things called heavy things?’ He replied, ‘Since they are very hard to adhere to.’

6-27 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani narrated that Muhammad ibn Hammam quoted on the authority of Ahmad ibn Bondar, on the authority of Muhammad ibn Abi Umayr, on the authority of Ahmad ibn Hilal, on the authority of Muhammad ibn Abi Umayr, on the authority of al-Mufadhdhall ibn Umar, on the authority of As-Sadiq Ja’far ibn Muhammad (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of the Commander of the Faithful (a.s.) that God’s Prophet (S) said, “When I was taken for the Ascension to the heavens, my Lord - the Exalted the Magnificent - revealed this to me by saying, “O Muhammad! I looked upon the Earth and chose you - a Look! I chose you from among them. Then I appointed you as the Prophet. I derived a name from My Name. I am Mahmood (praised one) and you are Muhammad(1). Then I looked a second time and chose Ali from among them and established him as your Trustee, Successor, the spouse of your daughter, the father of your progeny.

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I derived for him a name from my Names. I am Ali the Highest, and he is Ali. I established Fatima, Al-Hassan and Al-Husayn from your light. Then I offered (the acceptance of) their Mastery to the angels. Whoever accepted it is from those Nearest to God. O Muhammad! If anyone worships Me to the extent that he cuts himself off from everything, and only his bones remain and becomes like an old leather-skin but dies while denying their Mastery, I will not place him in My Paradise, and I will not cover him under My Throne. O Muhammad! Do you like to see

قالَ: سُئِلَ أَمِیرِ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ عَنْ مَعْنی قَوْلِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: «إنِّی مُخَلِّفٌ فِیکُمُ الثَّقَلَیْنِ کِتابَ اللَّهِ وَعِتْرَتِی» مِنَ العِتْرَةُ؟ فَقالَ: أَنَا وَالحَسَنُ وَالحُسَیْنُ وَالأَئِمَّةُ التِّسْعَةُ مِنْ وُلْدِ الحُسَیْنِ، تاسِعُهُمْ مَهْدِیُّهُمْ وَقائِمُهُمْ، لا یُفارِقُونَ کِتابَ اللَّه، وَلا یُفارِقُهُمْ حَتّی یَرِدُوا عَلَی رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ حَوْضَهُ.

26 - حَدَّثَنا عَلِیُّ بْنُ الفَضْلِ البَغدْادیُّ قالَ: سَمِعْتُ أَبَا عُمَرَ صاحِبَ أَبی العَبَّاسِ ثَعلَبٍ یُسْأَلُ عَنْ مَعْنی قَوْلَهُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ:«إنِّی تارِکٌ فِیکُمُ الثَّقَلَیْنِ» لَمْ سُمِّیا بِالثَّقَلَیْنِ؟ قالَ: لأَنَّ الَّتمَسُّکَ بِهِما ثَقِیلٌ.

27 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ هَمَّامٍ قالَ: حَدَّثَنا أَحْمَدُ بْنُ بُنْذارٍ قالَ: حَدَّثَنا أَحْمَدُ بْنُ هِلالٍ، عَنْ مُحَمَّدِ بْنِ أَبی عُمَیْرٍ، عَنِ المُفَضَّل بْنِ عُمَرَ، عَنِ الصَّادِقِ جَعْفَرَ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ، عَنْ آبائِهِ، عَنْ أَمِیرِ الْمُؤْمِنینَ عَلَیْهِمُ السَّلاَمُ قالَ: قالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: لَمّا اُسْری بی إِلی السَّماءِ أَوْحی إِلی رَبِّی

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جَلَّ جَلالُهُ فَقالَ: یا مُحَمَّدُ إِنّی اَطَّلَعْتَ إِلی الأَرْضِ اطِّلاعَةً فَاخْتَرْتُکَ مِنْها، فَجَعَلْتُکَ نَبِیّاً، وَشَقَقْتُ مِنْ اِسْمِی اسْماً، فَأَنَا الَمحْمُودُ وَأَنْتَ مُحَمَّدٌ، ثُمَّ اَطَّلَعْتُ الثَّانِیَةَ فَاخْتَرْتُ مِنْها عَلِیّاً وَجَعَلْتُهُ وَصِیِّکَ وَخَلِیفَتِکَ، وَزَوْجَ ابْنَتِکَ، وَأَبَا ذُرِّیَّتِکَ، وَشَقَقْتُ لَهُ اسْماً مِنْ أَسْمائِی، فَأَنَا العَلِیُّ الأَعْلی وَهُوَ عَلِیٌّ، وَجَعَلْتُ فاطِمَةَ وَالحَسَنَ وَالحُسَیْنَ مِنْ نُورِکُما، ثُمَّ عَرَضْتُ وِلایَتَهُمْ عَلَی المَلائِکَةِ، فَمَنْ قَبْلَها کانَ عِنْدِی مِنَ المُقَرَّبِینَ، یا مُحَمَّدُ لَوْ أَنَّ عَبْداً عَبَدَنِی حَتّی یَنْقَطِعُ وَیَصِیرَ کَالشَّنَّ الْبالی، ثُمَّ أَتانی جاحِداً لِوِلایَتِهِمْ ما أَسْکَنْتُهُ جَنَّتِی وَلا أَظْلَلْتُهُ تَحْتَ عَرْشی، یا مُحَمَّد أَتُحِبُّ أَنْ تَراهُمْ؟ قُلْتُ: نَعَمْ یا رَبِّی، فَقالَ عَزَّ وَجَلَّ: ارْفَعْ رَأسَکَ،

them?” Then I said, “Yes, my Lord!” Then the Honorable the Exalted God said, “Raise your head.” Then I raised my head and encountered the rays of light from Ali, Fatima, Al-Hassan, Al-Husayn, Ali ibn Al-Husayn, Muhammad ibn Ali, Ja’far ibn Muhammad, Musa ibn Ja’far, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, Al-Hassan ibn Ali, and al-Hujja ibn Al-Hassan - the Riser in their midst shining like a shining star. I said, “O Lord! Who are they?” God said, “They are the Divine Leaders, and this one is the Riser who will make legitimate what I have allowed, and will forbid what I have forbidden. I will take revenge against My enemies by him. He is the Comfort for My friends. He is the one who will pacify the hearts of your followers from the oppressors, the refuters and the atheists. He will take Lat and 'Uzza(1) fresh out of the

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ground and burn them. Indeed the sedition which these two brought for the people is more than the sedition of the calf(1), and the Samiri.”(2)

6-28 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Musa ibn Imran an-Nakha’ee, on the authority of his uncle Al-Husayn ibn Yazid al-Nowfali, on the authority of Al-Hassan ibn Ali ibn Abi Hamza, on the authority of his father, on the authority of Yahya ibn Abil Qasim, on the authority of As-Sadiq Ja’far ibn Muhammad (a.s.), on the authority of his father (a.s.), on the authority of his grandfather (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “There are twelve Divine Leaders after me. The first one of them is Ali ibn Abi Talib (a.s.) and the last one of them is the Riser. They are my Successors, my Trustees, my Masters, and God’s Proofs for my nation after me. Whoever bears witness to them is a believer, and whoever denies them is an atheist.”

6-29 Abul Hassan Ali ibn Thabit al-Dawalini - may God be pleased with him - in Medinat Al-Salam narrated in the year 352 A.H. (962 A.D.) that Muhammad ibn Ali ibn Abdul Samad al-Kufi quoted on the authority of Ali ibn Aasim, on the authority of Muhammad ibn Ali ibn Musa (a.s.), on the authority of his father Ali ibn Musa (ar-Ridha’) (a.s.), on the authority of his

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father Musa ibn Ja’far (Imam Kazim) (a.s.), on the authority of his father Ja’far ibn Muhammad (as-Sadiq) (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali ibn Abi Talib (a.s.), “I went to see God’s Prophet (S) and Ubay ibn Ka’b was with him (a.s.). God’s

فَرَفَعْتُ رَأسِی، فَإِذا أَنَا بِأَنْواارِ عَلِیٍّ وَفاطِمَةَ وَالحَسَنِ وَالحُسَیْنِ وَعَلِیِّ بْنِ الحُسَیْنِ وَمُحَمَّدِ بْنِ عَلِیٍّ وَمُحَمَّدٍ وَمُوسَی بْنِ جَعْفَرٍ وَعَلِیِّ بْنِ مُوسَی وَمُحَمَّدِ بْنِ عَلِیٍّ وَعَلِیِّ بْنِ مُحَمَّدٍ وَالحَسَن بْنِ عَلِیٍّ والْحُجَّةِ بْنِ الحَسَنِ القائِمِ فِی وَسْطِهِمْ کَأَنَّهُ کَوْکَبٌ دُرِّیٌّ، قُلْتُ: یا رَبِّ مَنْ هؤُلاءِ؟ قالَ: هؤُلاءِ الأَئِمَّةُ وَهذا القائِمُ الَّذِی یُحِلُّ حَلالی وَیُحَرِّمُ حَرامی، وَبِهِ أَنْتَقِمُ مِنْ أَعْدائِی وَهُوَ راحَةٌ لأَوْلِیائِی وَهُوَ الَّذِی یَشْفی قُلُوب شِیعَتِکَ مِنَ الظَّالِمِین وَالْجاحِدِینَ وَالکافِرِینَ فَیَخْرِجُ اللاّت وَالْعُزَّی طِرِیَّیْنِ فَیُحْرِقُهُما، فَلَفِتْنَةُ النَّاسِ بِهِما یَوْمَئِذٍ أَشَدُّ مِنْ فِتْنَةِ العَجَلِ وَالسَّامِریِّ.

28 - حَدَّثَنا عَلِیُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاقُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ أَبی الکُوفِیُّ، عَنْ مُوسَی بْنِ عِمْران النَّخَعِیِّ، عَنْ عَمِّهِ الحُسَیْنِ بْنِ یَزِیدَ النُّوفَلِیِّ، عَنِ الحَسَن بْنِ عَلِیِّ بْنِ أَبی حَمْزَةَ، عَنْ یَحْیَی بْنِ أَبی القاسِمِ، عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ، عَنْ جَدِّهِ، عَنْ عَلِیِ عَلَیْهِمُ السَّلاَمُ قالَ: قالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: الأَئِمَّةُ بَعْدی اثْنا عَشَر، أَوَّلُهُمْ عَلِیُّ بْنُ أَبِی طالِبٍ وَآخِرَهُمْ القائِمُ، هُمْ خُلَفائِی وَأَوْصِیائِی وَأَوْلِیائِی وَحُجَجُ اللَّهِ عَلَی اُمَّتِی بَعْدی، المُقَرِّبِهِمْ مُؤْمِنٌ، وَالْمُنْکَرُ لَهُم کافِرٌ.

29 - حَدَّثَنا أَبُو الحَسَنِ عَلِیُّ بْنُ ثابِتٍ الدَّوالِینیِّ رَضِیَ اللهُ عَنْهُ بِمَدِینَةِ السَّلامِ سِنَةَ

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اِثْنَتَیْنِ وَخَمْسِینَ ثَلاثِمائَةٍ [قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الفَصْلِ النَّحْوِیُّ] قالَ: حَدَّثَنا مُحَمَّدُ بْنُ عَلِیِّ بْنِ عَبْدِ الصَّمَدِ الکُوفِیٌّ قالَ: حَدَّثَنا عَلِیُّ بْنُ عاصِمٍ، عَنْ مُحَمَّدِ بْنِ عَلِیِّ بْنِ مُوسَی، عَنْ أَبیهِ عَلِیِّ بْنِ مُوسَی، عَنْ أَبِیهِ مُوسَی بْنِ جَعْفَرٍ، عَنْ أَبِیهِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ مُحَمَّدِ بْنِ عَلِیِّ، عَنْ أَبیهِ عَلِیِّ بْنِ الحُسَیْنِ، عَنْ أَبیهِ الحُسَیْنِ بْنِ عَلِیِّ بْنِ أَبی طالِبٍ عَلَیْهِمُ السَّلاَمُ قالَ: دَخَلْتُ عَلَی رَسُولِ اللَّهِ صَ_لَّی اللهُ عَلَیْهِ وَآلِهِ وَعنْدَهُ اُبَیُّ بْنُ

Prophet (S) told me, “O Aba Abdullah! O the adornment of the heavens(1) and the Earths(2)! Welcome.”

Ubay asked him (a.s.), “O Prophet of God! How could anyone but you be the adornment of the heavens and the Earths?”

The Prophet (S) said, “O Ubay! I swear by Him who rightfully appointed me as the Prophet that Al-Husayn ibn Ali is greater in the heavens than he is on the Earth. In fact, the following is written on about him on the right side of the Throne of the Honorable the Exalted God, “He (Al-Husayn ibn Ali) is the Lantern of Guidance and the Ship of Salvation. He is the Divine Leader of steadfastness, honor, pride, (a.s.ource of) knowledge and treasures. And the Honorable the Exalted God has placed a pure, blessed and pious sperm in his loin. He has been taught supplications. The Honorable the Exalted God will reunite with him whoever recites these supplications. He will intercede on their behalf in the Hereafter. And God will eliminate his sorrows,

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pay back his debts, ease his affairs, clarify his path, empower him over his enemies and not make known his faults all due to him (that is Imam As-Sajjad (a.s.).”

Then Ubay ibn Ka’b asked him, “O Messenger of God! What are these supplications?” He (a.s.) said, “When you finish your prayers sit down and say, ‘O my Lord! I implore Thee by your Words, the Seats of your Throne, the Rudder of your Heavens, your Prophets and Messengers to fulfill my prayers since I have encountered difficulties in my affairs. Thus I ask Thee to send blessings upon Muhammad (a.s.) and the Household of Muhammad, and establish convenience in my affairs for me.’ Then the Honorable the Exalted God will make your affairs easy for you, expand your breast(1), and dictate to you the expression of I bear witness that there is no god but God when you die.”

Ubay asked, “O Messenger of God! What is this sperm that He has placed in the loin of my beloved Al-Husayn?”

He (a.s.) replied, “The similitude of this sperm is like that of the moon. It is the sperm of boys and girls. Whoever follows him will attain growth and whoever deviates from him will be lost.” He asked, “And what is his name, and what is his supplication?” The Prophet (S) said, “His name is Ali, and his supplication is, ‘O the Eternal, the Everlasting! O the Living the Everbeing! O the Remover of sorrows! O the Appointer of the Messengers! O

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the Honest in Promises!’”

کَعْبٍ، فَقالَ لی رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: مَرْحَباً بِکَ یا أَبَا عَبْدِ اللَّه، یا زَیْنَ السَّماواتِ وَالأَرَضِینَ ! قالَ لهُ اُبَیُّ: وَکَیْفَ یَکُونُ یا رَسُولَ اللَّهِ زَیْنُ السَّماواتِ وَالأَرَضِینَ أَحَدٌ غَیْرِکَ؟ قالَ: یا اُبَیُّ وَالَّذِی بَعَثَنی بِالْحَقِّ نَبِیّاً إِنَّ الحُسَیْنَ بْنِ عَلِیٍّ فِی السَّماءِ أَکْبَرُ مِنْهُ فِی الأَرْضِ، وَإِنَّهُ لَمَکْتُوبٌ عَنْ یَمِینِ عَرْشِ اللَّهِ عَزَّ وَجَلَّ: مِصْباحُ هُدیً وَسَفِینَةُ نَجاةٍ، وَإِمامٍ غَیْرِ وَهْنٍ، وَعِزٌّ وَفَخْرٌ وَعِلْمٌ وَذُخْرٌ، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ رَکَّبَ فِی صُلْبِهِ نُطْفَةً طَیِّبَةً مُبارِکَةً زَکِیَّةً، وَلَقَدْ لُقَّنَ دَعَواتٍ ما یَدْعُو بِهِنَّ مَخْلُوق إِلاّ حَشَرَهُ اللَّهُ عَزَّ وَجَلَّ مَعَهُ، وَکانَ شَفِیعَه فِی آخِرَتِهِ، وَفَرَّجَ اللَّهُ عَنْهُ کَرْبَهُ، وَقَضی بِها دِینِهِ، وَیَسِّرَ أَمْرَهُ، وَأَوْضَحَ سَبِیلَهُ، وَقَوَّاهُ عَلَی عَدُوِّهِ، وَلَمْ یَهْتِکْ سِتْرَهُ، فَقالَ لَهُ اُبَیُّ بْنِ کَعْبٍ: وَما هذِهِ الدَّعَواتُ یا رَسُولَ اللَّهِ؟ قالَ: تَقُولُ فَرَغْتَ مِنْ صَلواتِکَ وَأَنْتَ قاعِدٌ: «اَللّْهُمَّ إِنّی أَسأَلُکَ بِکَلِماتِکَ وَمَعاقِدِ عَرْشِک وَسُکَّانِ سَماواتِکَ وَأَنْبِیائِک وَرُسُلِک أَنْ تَسْتَجِیبَ لِی، فَقَدْ رَهِقَنِی مِنْ أَمْرُی عُسْرٌ، فَأَسْأَلُکَ أَنْ تُصَلِّیَ عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَأَنْ تَجْعَلَ لی مِنْ أَمْرِی یُسْراً».

فَإِنَّ اللَّهَ عَزَّ وَجَلَّ یُسَهِّلُ أَمْرَکَ، وَیَشْرَحُ صَدْرِک، وَیُلَقِّنُکَ شَهادَةَ أَنْ لا إِلهَ إِلاّ اللَّهُ عِنْدَ خُروُجِ نَفْسِکَ، قالَ لَهُ اُبَیُّ: یا رَسُولَ اللَّهِ فَما هذِهِ النُّطْفَةُ الَّتِی فِی صُلْبِ حَبِیبِی الحُسَیْنِ؟ مَثَلُ هذِهِ النُّطْفَةِ کَمَثَلِ القَمَر، وَهِیَ نُطْفَة بَنِینٍ وَبَناتٍ، یَکُونُ مِنَ اتَّبَعَهُ رَشِیداً، وَمَنْ ضَلَّ عَنْهُ غَوِیّاً، قالَ: فَما اسْمُهُ وَما دَعاؤُهُ؟ قالَ: اِسْمُهُ عَلِیٌّ وَدَعاؤُهُ:

«یا دائِمُ یا دَیْمُومُ یا حَیُّ یا قَیُّومُ، یا فارِجَ الَهُمْ وَیا باعِثَ الرُّسُل، وَیا صادِقَ الوَعْد».

The Honorable the Exalted God will reunite anyone with Ali ibn Al-Husayn

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(on the Resurrection Day) who supplicates using this supplication. He will lead him to Paradise.

Then Ubay asked, “O Messenger of God! Will there be any Successors and Trustees for him?” The Prophet (S) said, “Yes. To him belongs the inheritance of the heavens and the Earth.” He asked, “O Messenger of God! What does the inheritance of the heavens and the Earth mean?” The Prophet (S) said, “It means judging rightfully, issuing decrees according to the religion, interpreting the decrees and expressing what will come in the future.”

He asked, “And what is his name?” The Prophet (S) replied, “His name will be Muhammad. He will be the companion of the angels in the heavens. In his supplications he will say, “O my Lord! If Thee are pleased with me and like me, then please forgive me and those of my brethren who follow me, and purify what is in my loin.”

Then the Honorable the Exalted God will place a pure, blessed and pious sperm in his loin. Gabriel (a.s.) informed me that the Honorable the Exalted God purifies this sperm and calls him Ja’far Himself, and He establishes him as a Divinely Guided guide, well pleased, and well-pleasing. He will pray to his Lord by saying the following in his supplications, “O the Near One who do not neglect, O the Most Beneficent the Most Merciful! Please grant my followers armour against the Fire. Be pleased with them. Forgive their sins, and ease their affairs. Pay back their debts. Cover

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up their faults. Forgive their major sins that are between you and them. O the One who has no fear of the oppression of the oppressors! O the One who does not become sleepy or fall asleep. Please establish a relief from all sorrows for me.” The Sublime God will reunite anyone with Ja’far ibn Muhammad with a bright face towards Paradise (on the Resurrection Day) who supplicates using this supplication.

O Ubay! Indeed the Honorable the Exalted God has placed a pure, blessed and pious sperm in his loin. He Himself has descended His Mercy unto him and called him Musa. Then Ubay asked, “O Messenger of God! It seems as if they are similar to each other. They are from one generation. They inherit from each other. Some of them describe some others.

مَنْ دَعا بِهذَا الدُّعاء حَشَرَهُ اللَّهُ عَزَّ وَجَلَّ مَعَ عَلِیِّ بْنِ الحُسَیْن، وَکانَ قائِدَهُ إِلی الجَنَّة، فَقالَ لَهُ اُبَیُّ: یا رَسُولَ اللَّهِ فَهَلْ لَهُ مِنْ خَلَفٍ وَوَصِیٍّ؟ قالَ: نَعَمْ، لَهُ مَوارِیثُ السَّماواتِ وَالأَرْضِ، قالَ: ما مَعْنی مَوارِیثِ السَّماواتِ وَالأَرْضِ یا رَسُولَ اللَّهِ؟ قالَ: القَضاءُ بِالْحَقِّ وَالْحُکْمُ بِالدِّیانَةِ وَتَأْوِیلُ الأحْکامِ، وَبَیان ما یَکُونُ، قالَ: فَما اسْمُهُ؟ قالَ: اسْمُهُ مُحَمَّدٌ وَإِنَّ الْمَلائِکَةَ لَتَسْتَأْنِسْ بِهِ فِی السَّماواتِ وَیَقُولُ فِی دُعائِهِ: «اَللّْهُمَّ إِنْ کانَ لِی عِنْدَکَ رِضْوانٌ وَوُدٌّ فَاغْفِرْلی وَلِمَنْ تَبِعَنی مِنْ إِخْوانِی وَشِیعَتِی، وَطَیِّبْ ما فِی صُلْبِی» فَرَکَّبَ اللَّهُ عَزَّ وَجَلَّ فِی صُلْبِهِ نُطْفَةً طَیِّبَةً مُبارِکَةً زَکِیَّةً وَأَخْبَرَنِی جِبْرَئِیلُ عَلَیْهِ السَّلامُ: أَنَّ اللَّهَ عَزَّ وَجَلَّ طَیَّبَ هذِهِ النُّطْفَةَ وَسَمَّاها عنْدَهُ جَعْفَراً، وَجَعَلَهُ هادِیاً مَهْدِیاً راضِیاً مَرْضِیاً، یَدْعُو رَبَّهُ فَیَقُولُ فِی

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دُعائِهِ:

«یا دانٍ غَیْرِ مُتَوانٍ، یا أَرْحَمُ الرّاحِمِینَ اجْعَلْ لِشِیعَتِی مِنَ النَّار وِقاءٍ، وَلَهُم عِنْدَکَ رِضاً، وَاغْفِرْ ذُنُوبهم وَیَسِّرْ اُمُورهم، وَاقْضِ دُیُونَهُمْ، وَاسْتِرْ عَوْراتَهُمْ، وَهَبْ لَهُمُ الکَبائِر الَّتِی بَیْنَکَ وَبَیْنَهُمْ، یا مَنْ لا یَخافُ الضَّیْمَ، وَلا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ اجْعَلْ لی مِنْ کُلِّ غَمٍّ فَرَجاً».

مَنْ دَعا بِهذَا الدُّعاءِ حَشَرَهُ اللَّه تَعالی أَبْیَضَ الوَجْهِ مَعَ جَعْفَرِ بْنِ مُحَمَّدٍ إِلی الجَنَّةِ، یا اُبَیُّ إِنَّ اللَّهَ تَبارَکَ وَتَعالی رَکَّبَ عَلَی هذِهِ النُّطْفَةِ نُطْفَةً زَکِیَّةً مُبارَکَةً طَیِّبَةً، أَنْزَلَتْ عَلَیْها الرَّحْمَة وَسَمَّاها عنْدَهُ مُوسَی، قالَ لَهُ اُبَیُّ: یا رَسُولَ اللَّهِ کَأَنَّهُمْ یَتَواصَفُونَ وَیَتَناسَلُونَ وَیَتَوارَثُونَ، وَیَصِفُ بَعْضَهُمْ بَعْضاً، قالَ: وَصَفَهُمْ لی جِبْرَئِیلُ عَنْ رَبِّ الع_الَمِینَ جَلَّ جَ_لالُهُ، قالَ: فَهَلْ

The Prophet (S) said, “Gabriel described them for me on the authority of the Lord of the Two Worlds - the Exalted the Magnificent.”

Then Ubay asked, “Does Musa have supplications that are different from those of his forefathers?” The Prophet (S) said, “Yes. He says the following in his supplications: ‘O the Creator of the creatures! O the expander of the sustenance! O the splitter of the seeds who makes them grow! O the Creator of the living! O the One who gives life to the dead!: Who takes away life from the living! O the Constant and the Well-Established! O the One who makes the plants sprout! Treat me as You please!’”

The Sublime God will fulfill the needs of and reunite anyone with Musa ibn Ja’far on the Resurrection Day who supplicates using this supplication by Ali ibn Al-Husayn.

And the Honorable the Exalted God Himself has placed

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a pure, blessed, pious and well-pleasing sperm in his loin, and called him Ali. He is well-pleasing to God among the creatures regarding his knowledge and wisdom. God establishes him as a Proof for his followers on the Resurrection Day so that they can argue based on him on the Resurrection Day. He has supplications in which he says, “O my Lord! Grant me guidance, and establish me firm on that. Resurrect me with it while I am safe and secure as someone who has no fears. You foster piety and forgiveness.”

And the Honorable the Exalted God has placed a pure, blessed, pious and well-pleasing sperm in his loin. He Himself has called him Muhammad ibn Ali Himself. He will intercede on behalf of his followers. He inherits the knowledge of his grandfather. He possesses clear signs and proofs which become apparent. When he is born he will say, There is no god but God, and Muhammad (a.s.) is God’s Messenger. In his supplications, he will say, “O the One with no one like unto Him! You are God. There is no god but You. There is no creator but You. You make the creatures perish, but remain yourself. You forgive those who disobey you, and your pleasure lies in forgiveness.”

Muhammad ibn Ali will intercede on the Resurrection Day on behalf of whoever supplicates using this supplication by Ali ibn Al-Husayn. And the Sublime God has placed a sperm -neither oppressive nor disobedient, but pious, blessed, pure, and clean- in

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his loin. He Himself has called

لِمُوسَی مِنْ دَعْوَة یَدْعُو بِها سِوی دُعاءِ آبائِهِ؟ قالَ: نَعَمْ، یَقُولُ فِی دُعائِهِ:

«یا خالِقَ الْخَلْقِ وَیا باسِطَ الرِّزْق وَیا فالِقَ الحُبِّ وَالنَّوی وَبارِی ءَ النَّسَمِ، وَمُحْیِیَ المَوْتی ، وَمُمِیتَ الأَحْیاء، وَدائِمُ الثُّباتِ، وَمُخْرِجَ النَّباتِ، افْعَلْ بی ما أَنْتَ أَهْلُهُ».

مَنْ دَعا بِهذَا الدُّعاءِ قَضَی اللَّهُ تَعالی حَوائِجَهُ، وَحَشَرَهُ یَوْمَ القِیامَةِ مَعَ مُوسَی بْنِ جَعْفَرٍ، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ رَکِّبَ فِی صُلْبِهِ نُطْفَةً مُبارِکَةً زَکِیَّةً مَرْضِیَّةً سَمَّاها عنْدَهُ عَلِیّاً یَکُونُ لِلَّهِ تَعالی فِی خَلْقِهِ رَضِیّاً فِی عِلْمِهِ وَحُکْمِهِ، وَیَجْعَلُهُ حُجَّةً لِشِیعَتِهِ یَحْتَجُونَ بِهِ یَوْمَ القِیامَةِ وَلَهُ دُعاءٌ یَدْعُو بِهِ:

«اَللّْهُمَّ أعْطِنی الهُدی وَثَبِّتْنی عَلَیْهِ َ وَاحْشُرْنِی عَلَیْهِ آمِناً، أَمْنَ مَنْ لا خَوْفَ عَلَیْهِ وَلا حُزْنَ وَلا جَزَعَ، إِنَّکَ أَهْل التَّقْوی وَأَهْلُ الْمَغْفِرَةِ».

وَإِنَّ اللَّهَ عَزَّ وَجَلَّ رَکَّبَ فِی صُلْبِه نُطْفَةً مُبارِکَةً طَیِّبَةً زَکِیَّةً مَرْضِیَّةً وَسَمَّاها مُحَمَّدَ بْنِ عَلِیٍّ، فَهُوَشَفِیعُ شِیعَتِهِ وَوارِثُ عِلْم جَدِّهِ، لَهُ عَلامةٌ وَحُجَّةً ظاهِرَةٌ، إِذا وُلِدَ یَقُولُ: «لا إِلهَ إِلاّ اللَّهِ مُحَمَّدٌ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ » وَیَقُولُ فِی دُعائِهِ:

«یا مَنْ لا شَبِیهَ لَهُ وَلا مِثالَ، أَنْتَ اللَّهُ الَّذِی لا إِلهَ إِلاَّ أَنْتَ وَلا خالِقَ إِلاّ أَنْتَ، تُفْنِی الَمخْلُوقِینَ وَتُبْقی أَنْتَ، حَلُمَتْ عَمَّنْ عَصاکَ، وَفِی الْمَغْفِرَةِ رِضاکَ».

من دَعا بِهذَا الدُّعاءِ کانَ مُحَمَّدُ بْنُ عَلِیٍّ شَفِیعَهُ یَوْمَ القِیامَةِ، وَإِنَّ اللَّهَ تَعالی رَکَّبَ فِی صُلْبِهِ نُطْفَةً لا باغِیَةً وَلا طاغِیَةً، بارَّةً مُبارِکَةً طَیِّبَةً طاهِرَةً، سَمَّاها عنْدَهُ عَلِیَّ بْنِ مُحَمَّدٍ، فَأَلْبَسَها

him Ali ibn Muhammad. He has equipped him with calmness and dignity. He has granted him knowledge and the hidden secrets. Whoever visits him while covering up something in his heart (mind), he will inform him of that, and will

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admonish him against his enemies and will say the following in his supplications, “O the Light! O the Proof! O the Luminous! O the Lucid! O Lord! Please guard me against the wickedness of the devils, the seditions of the ages. I ask Thee for salvation on the Day on which the Trumpet is blown.”

Ali ibn Muhammad will intercede (on the Resurrection Day) on behalf of whoever supplicates using this supplication and lead him into Paradise. And the Blessed the Sublime God Himself has placed a sperm in his loin whom He called Al-Hassan.

Then He established him as light in the towns, His Successor on the Earth, as a source of honor for his grandfather, as a guide for his followers, and as one to intercede on their behalf near his Lord, as a revenger of His enemies, and as a Proof for those who are his friends and those who adhere to him as their Divine Leader. In his supplications he said,

“O the Noble One - noble in your nobility! How noble is one who is noble in his nobility! O the Noble One! Grant me nobility by your Nobleness. And acknowledge me by your assistance. Keep away from me the temptations of Satan and fend things off from me using your own fending. And protect me by your protection. And establish me as one of your best creatures. O the One and Only! O the Single and the Eternal.”

The Honorable the Exalted God will reunite with him (al-Hasan)

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whoever supplicates using this supplication and save him from the Fire even if the Fire has become incumbent upon him.(1) Indeed the Blessed the Sublime God has placed a pure, blessed and pious sperm - pure and purifying in Al-Hassan’s loin. Any believer from whom the Sublime God has taken a pledge of his Mastery will be pleased with him, and all those who refute him will become atheists. He is a pious, pure, righteous, approved, guiding and Divinely Guided Divine Leader. And he rules justly, and orders to rule that way. He acknowledges the Sublime God, and the Sublime God acknowledges him in His words. He will rise from Tihama (in the Arabia) when signs and proofs have appeared. He possesses treasures that are not of silver and gold, but are of very beautiful

السَّکِینَةَ وَالْوَقار، وَأَوْدَعَها العُلُومَ، وَکُلَّ سِرٍّ مَکْتُومٍ، مَنْ لَقِیَهُ وَفِی صَدْرِهِ شَی ءٌ أَنْبَأَهُ بِهِ وَحَذَّرَهُ مِنْ عَدُوِّهِ وَیَقُولُ فِی دَعائِهِ:

«یا نُورُ یا بُرْهان یا مُنِیرُ یا مُبِینُ یا رَبِّ اکْفِنِی شَرَّ الشُّرُورِ وَآفاتَ الدُّهُورِ وَأَسأَلُکَ النَّجاةَ یَوْمَ یَنْفَخُ فِی الصُّورِ».

مَنْ دَعا بِهذَا الدُّعاءِ کانَ عَلِیُّ بْنُ مُحَمَّدٍ شَفِیعَهُ وَقائِدَهُ إِلی الجَنَّةِ، وَإِنَّ اللَّهَ تَبارَکَ وَتَعالی رَکَّبَ فِی صُلْبِهِ نُطْفَةً، وَسَمَّاها عِنْدَهُ الحَسَنَ، فَجَعَلَهُ نُوراً فِی بِلادِهِ، وَخَلِیفَةً فِی أَرْضِهِ، وَعِزّاً لِاُمَّةِ جَدِّهِ، وَهادِیاً لِشِیعَتِهِ، وَشَفِیعاً لَهُم عِنْدَ رَبِّهِ، وَنِقْمَةً عَلَی مَنْ خالَفَهُ، وَحُجَّةً لِمَنْ والاهُ وَبُرْهاناً لِمَنِ اتَّخَذَهُ إِماماً یَقُولُ فِی دُعائِهِ:

«یا عَزِیزَ الْعِزِّ فِی عِزِّهِ، ما أَعَزَّ عَزِیزَ العِزِّ فِی عِزِّهِ، یا عَزِیزاً عُزَّنِی بِعِزِّکَ، وَأیَّدْنی بِنَصْرِکَ، وَأَبْعِدْ عَنِّی هَمَزاتِ الشَّیاطِینَ، وَأَدْفَع عَنِّی بِدَفْعِکَ، وَاْمنَعْ

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عَنِّی بِمَنْعِکَ، وَاجْعَلْنِیَ مِنْ خِیارِ خَلْقِکَ، یا واحِدُ یا أَحَدُ، یا فَرْدُ یا صَمَدُ».

مَنْ دَعا بِهذَا الدُّعاءِ حَشَرَهُ اللَّهُ عَزَّ وَجَلَّ مَعَهُ، وَنَجَّاهُ مِنَ النَّارِ و لَوْ وَجَبَتْ عَلَیْهِ، وَإِنَّ اللَّهَ تَبارَکَ وَتَعالی رَکَّبَ فِی صُلْبِ الحَسَنِ نُطْفَةً مُبارِکَةً زَکِیَّةً طَیِّبَةً طاهِرَةً مُطَهَّرَةً یَرضی بِها کُلِّ مُؤْمِنٍ مِمَّنْ قَدْ أَخَذَ اللَّهُ تَعالی مِیثاقَهُ فِی الوِلایَة، وَیَکْفُرُ بِها کُلُّ جاحِدٍ، فَهُوَإِمامٌ تَقیٌّ نَقیٌّ بارٌّ، مَرْضِیٌّ هادِیٌّ مَهْدِیٌّ، یَحْکُمُ بِالْعَدْلِ، وَیَأْمُر بِهِ، یُصَدِّقُ اللَّهَ تَعالی ، وَیُصَدِّقُهُ اللَّهُ تَعالی فِی قَوْلَهُ یَخْرُجُ مِنْ تِهامَةَ حِینَ تَظْهَرُ الدَّلائِلُ وَالْعَلاماتُ، وَلَهُ کُنُوزٌ لا ذَهَبٌ وَلا فِضَّةٌ إِلاّ خُیُولٌ مُطَهَّمَةٌ وَرِجالٌ مُسَوَّمَةٌ، یَجْمَعُ اللَّه تَعالی لَهُ مِنْ أق__اصِی البِلادِ عَلَی عِدَّةِ

and strong horses and remarkable men marked with faith and worship. The Sublime God will gather together as many people as there were in the (Battle of) Badr - that is three hundred and thirteen men - around him from the farthest towns. There is a sealed Tablet with him in which the number of his companions, their names, their family names, their towns, their characteristics, their looks and their nicknames are recorded. They are all fighters striving in his obedience.

And Ubay asked him, “O Prophet of God! And what are his proofs and his signs?”

The Prophet (S) said, “He has a flag which opens up by itself when the time comes for him to rise. This is inherent in its nature. The Sublime God will empower it to talk, and the flag will say, “O Friend of God! Rise and kill the enemies of God.”

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These two(1) are two signs and proofs for him. And he has a sword that is placed in its sheath. And when the time comes for him to rise, this sword is drawn out of its sheath by itself. The Sublime God will empower it to talk, and the sword will say, “O Friend of God! Rise. It is no longer allowed for you to be indifferent to the enemies of God.”

Then he will rise and kill the enemies of God wherever he finds them. He will establish the bounds set up by God, and rule according to the Decrees of God. He will rise with Gabriel on his right side and Michael on his left side. You will see what I told you happen, even though it may be after some time. And I entrust my affairs to the Sublime, the Honorable the Exalted God.

O Ubay! Prosperous be the one who meets him. Prosperous be the one who loves him. Prosperous be the one who believes in him. God will save them from destruction due to him, and due to confessing to God, His Messenger and all the Divine Leaders. God will open up Paradise for them. Their similitude on the Earth is like that of musk which always smells good and never changes. And their similitude in the heavens is like that of the bright moon whose illumination never ceases.

Ubay asked, “O Prophet of God! How were the details about these Divine Leaders expressed to you by the

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Honorable the Exalted God?” The Prophet (S) said, “Indeed the Honorable the Exalted God sent down twelve Tablets to me on each of which the names of each of the Divine Leaders is sealed. The descriptions of each of them is in the appropriate Tablet.”

أَهْلِ بَدْرٌ ثَلاثِمائَةٍ وَثَلاثَةَ عَشَر رَجُلاً، مَعَهُ صَحِیفَةٌ مَخْتُومَةٌ فِیها عَدَدُ أَصْحابِهِ بِأَسْمائِهِمْ أَنْسابِهِمْ وَبُلْدانِهِمْ وَطَبائِعِهِمْ وَحِلاهُمْ وَکُناهُمْ کَرَّارُونَ، مُجِدُّونَ فِی طاعَتِهِ. فَقالَ لَهُ اُبَیُّ: وَما دَلائِلُهُ وَعَلاماتُهُ یا رَسُولَ اللَّهِ؟ قالَ: لَهُ عَلَمٌ إِذا حانَ وَقْتُ خُرُوجِهِ انْتَشَرَ ذلِکَ الْعِلْمُ مِنْ نَفْسَهُ، وَأَنْطَقَهُ اللَّه تَعالی ، فَناداهُ العَلَمُ: اُخْرُجْ یا وَلِیَّ اللَّه فَاقْتُلْ أَعْداءَ اللَّهِ، وَهُما آیَتانِ و عَلامَتانِ، وَلَهُ سَیْفٌ مُغْمَدٌ فَإِذا حانَ وَقْتُ خُرُوجِه اخْتَلَعَ ذلِکَ السَّیْفُ مِنْ غِمْدِهِ وَأَنْطَقَهُ اللَّهُ عَزَّ وَجَلَّ فَناداهُ السَّیْفُ: اخْرُجْ یا وَلِیَّ اللَّهِ، فَلا یَحِلُّ لَکَ أَنْ تَقْعَدُ عَنْ أَعْداءَ اللَّهِ، فَیَخْرِجُ وَیَقْتُلُ أَعْداءَ اللَّهُ حَیْثُ ثَقَفَهُمْ وَیُقِیمُ حُدُودَ اللَّه، وَیَحْکُمُ بِحُکْمِ اللَّهِ، یَخْرُجُ وَجَبْرَئِیلُ عَلَیْهِ السَّلامُ عَنْ یَمِینِه مِیکائِیلُ عَنْ یَسارِهِ وَسَوْفَ تَذْکُرُونَ ما أَقُولُ لَکُمْ وَلَوْ بَعْدَ حِینٍ، وَاُفَوِّضُ أَمْرِی إِلَی اللَّهِ عَزَّ وَجَلَّ.

یا اُبَیُّ طُوبی لِمَنْ لَقِیهُ، وَطُوبی لِمَنْ أَحَبَّهُ، وَطُوبی لِمَنْ قالَ بِهِ، یَنْجِیِهِمُ اللَّهُ بِهِ مِنَ الهَلَکَةِ وَبِالْإِقْرارِ بِاللَّه وَبِرَسُولِهِ وَبِجَمِیعِ الأَئِمَّةِ، یَفْتَحُ اللَّهُ لَهُمُ الجَنَّةَ، مَثَلُهُمْ فِی الأَرْضِ کَمَثَلِ المِسْکِ الَّذِی یَسْطَعُ ریحُهُ وَلا یَتَغَیَّرُ أبَداً، وَمَثَلُهُمْ فِی السَّماءِ کَمَثَلِ الْقَمَرِ المُنِیر الَّذِی لا یُطْفی نُورُهُ أَبَداً.

قالَ اُبَیُّ: یا رَسُولَ اللَّهِ کَیْفَ بَیانُ حالِ هؤُلاءِ الأَئِمَّةِ عَنِ اللَّهِ عَزَّ وَجَلَّ؟ قالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ أَنْزَلَ عَلِیِّ اثْنَتَیْ عَشَرةَ صَحِیفَةً، اسْمُ کُلِّ إِمامٍ عَلَی خاتِمِهِ وَصِفَتُهُ فِی صَحِیفَتِهِ.

6-30 Ali ibn Abdullah al-Warraq

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al-Razi - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of al-Haytham ibn Abi Masrooq an-Nahdi, on the authority of Al-Husayn ibn Ulwan, on the authority of Amr ibn Khalid, on the authority of Sa’d ibn Tarif, on the authority of al-Asbagh ibn Nobata that Abdullah ibn Abbas narrated that he had heard God’s Prophet (S) say, “Ali, Al-Hassan, Al-Husayn, nine of the progeny of Al-Husayn and I are the Pure, the Immaculate.”

6-31 Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Yahya bin Zakariya al-Qattan quoted on the authority of Bakr ibn Abdullah ibn Habib, on the authority of Al-Fadhl ibn al-Saqr al-Abdi, on the authority of Abu Mo’awiya, on the authority of al-A’amesh, on the authority of Abaya ibn Reb’ee, on the authority of Abdullah ibn Abbas that God’s Prophet (S) said, “I am the Master of the Prophets, and Ali ibn Abi Talib (a.s.) is the Master of the Trustees. The Trustees after me are twelve, the first of whom is Ali ibn Abi Talib (a.s.) and their last one is the Riser.”

6-32 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Muhammad ibn Ma’aqil al-Qirmaysini quoted on the authority of Muhammad ibn Abdullah al-Basri, on the authority of Ibrahim ibn Mihzam, on the authority of his father, on the authority of Abi Abdullah (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said,

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“God granted twelve members of my Holy Household my understanding, knowledge and wisdom, and has created them from my nature. Woe be to those who deny them after me, and refute their ties of kinship with me. What is wrong with them? May God not make them benefit from my intercession.”

6-33 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Muhammad ibn Hamam Abu Ali quoted on the authority of Abdullah ibn Ja’far al-Hemyari, quoted on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Abil Muthanna an-Nakha’ee, on the authority of Zayd ibn Ali ibn Al-Husayn, on the authority of his father Ali ibn Al-Husayn (a.s.), on the authority of his father (a.s.) that God’s Prophet (S) said, “How can a nation that begins with me, Ali and eleven of my progeny who are all men of Understanding and ends with the Messiah - the son of (the Blessed Lady) Mary (a.s.) - perish? However, in the meantime anyone who does not belong to my nation, and I am not associated with will perish.”

30 - حَدَّثَنا عَلِیُّ بْنُ عَبْدِ اللَّهِ الوَرَّاقُ الرَّازِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّهِ قالَ: حَدَّثَنا الهِیْثَم بْنِ أَبی مَسْرُوقِ النَّهْدِیِّ، عَنِ الحُسَیْنِ بْنِ عُلْوانَ، عَنْ عَمْرِو بْنِ خالِدٍ، عَنْ سَعْدِ بْنِ طَرِیفٍ، عَنِ الأَصْبَغِ بْنِ نُباتَهُ، عَنْ عَبْدِ اللَّه بْنِ عَبَّاس، قالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَقُولُ: أَنَا وَعَلِیٌّ وَالحَسَنُ وَالحُسَیْنُ وَتِسْعَةٌ مِنْ وُلْدِ الحُسَیْن مُطَهَّرُونَ مَعْصُومُونَ.

31 - حَدَّثَنا

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أَحْمَدُ بْنُ الحَسَنِ القَطَّانُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ یَحْیَی بْنِ زَکَرِیَّا القَطَّانُ، قالَ: حَدَّثَنا بَکْرِ بْنِ عَبْدِ اللَّه بْنِ حَبِیبٍ، قالَ: حَدَّثَنا الفَضْلُ بْنُ الصَقْرِ العَبْدِیِّ، قالَ: حَدَّثَنا أَبُو مُعاوِیَةَ، عَنِ الأَعْمَشِ، عَنْ عَبایَةَ بْنِ رِبْعِیّ، عَنْ عَبْدِاللَّه بْنِ عَبَّاسٍ قالَ: قالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ أَنَا سَیِّدُ النَبِیِّین وَعَلِیُّ بْنُ أَبی طالِب سَیِّدُ الوَصِیِّین وَإِنَّ أَوْصِیائِی بَعْدی اثْنا عَشَرَ، أَوَّلُهُم عَلِیُّ بْنُ أَبی طالِبٍ وَآخِرُهُمُ الْقائِمُ.

32 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ مَعْقِل القِرْمیسِینیُّ حَدَّثَنا مُحَمَّدُ بْنُ عَبْدِ اللَّه البَصَرِیِّ، قالَ: حَدَّثَنا إِبْراهیمِ بْنِ مِهْزِمٍ، عَنْ أَبیهِ، عَنْ أَبی عَبْدِ اللَّه عَلَیْهِ السَّلامُ، عَنْ آبائِهِ، عَنْ عَلِیٍ عَلَیْهِمُ السَّلاَمُ، قالَ: قالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: اثْنا عَشَرَ مِنْ أَهْلِ بَیْتِی أَعْطاهُمُ اللَّه فَهْمِی وَعِلْمِی وَحِکْمَتِی وَخَلَقَهُمْ مِنْ طِینَتِی فَوَیْلٌ لِلْمُنْکِرِینَ عَلَیْهِمْ بَعْدی، القاطِعینَ فِیهِمْ صِلَتی، ما لَهُم لا أَنَا لَهُمُ اللَّهُ شَفاعَتِی.

33 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ هَمّامٍ أَبُو عَلِیٍّ، عَنْ عَبْدِ اللَّه بْنِ جَعْفَرٍ الحِمْیَریُّ، عَنِ الحَسَنِ بْنِ مُوسَی الخَشَّابِ، عَنْ أَبی المُثَنّی النَّخَعِیِّ، عَنْ زَیْد بْنِ عَلِیِّ بْنِ الحُسَیْنِ، عَنْ أَبیهِ عَلِیِّ بْنِ الحُسَیْنِ، عَنْ أَبِیهِ عَلَیْهِمَا السَّلاَمُ قالَ: قالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: کَیْفَ تَهْلِکُ اُمَّةٌ أَنَا وَعَلِیٌّ وَأَحَدَ عَشَرَ مِنْ وُلْدِی اُولُوالأَلْبابِ أَوَّلُها، وَالمَسِیحُ بْنُ مَرْیَمَ آخِرُها، وَلکِن یَهْلِکَ بَیْنِ ذلِکَ مَنْ لَسْتُ مِنْهُ وَلَیْسَ مِنِّی.

6-34 Ahmad ibn Muhammad ibn Yahya al-Attar (a.s.) narrated that his father quoted on the authority of Muhammad ibn Abdul Jabbar, on the authority of Abi

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Ahmad Muhammad ibn Ziyad al-Azedi, on the authority of Aban ibn Uthman, on the authority of Abi Ahmad Muhammad ibn Ziyad al-Azedi, on the authority of Aban ibn Uthman, on the authority of Thabit ibn Dinar, on the authority of the Master of the Worshippers Ali ibn Al-Husayn (a.s.), on the authority of the Master of the Martyrs Al-Husayn ibn Ali, on the authority of the Master of the Trustees the Commander of the Faithful Ali ibn Abi Talib (a.s.) that God’s Prophet (S) told him, “There are twelve Divine Leaders after me. O Ali! You are the first one. Their last one is the Riser with whose hands God - whose mentioning is Blessed and High - will conquer the East and the West of the Earth”

6-35 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah, Abdullah ibn Ja’far al-Hemyari, Muhammad ibn Yahya al-Attar and Ahmad ibn Idris - may God be pleased with them - quoted on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Abi Hashem Dawood ibn Al-Qasim al-Ja’fari, on the authority of Abi Ja’far Muhammad ibn Ali Al-Baqir (a.s.), “One day the Commander of the Faithful (a.s.) was with Al-Hassan ibn Ali (a.s.) and Salman al-Farsi - may God be pleased with him. The Commander of the Faithful (a.s.) was leaning on Salman’s hand. They entered the ‘Al-Haram Mosque (the Kaaba). A good-looking well-dressed man came up

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to them and greeted the Commander of the Faithful (a.s.). Then the Imam (a.s.) greeted him back. The man sat down and said, “O Commander of the Faithful! I will ask you about three things. If you give me the right answers then I will know that your tribe has something done to you for which they will neither be safe in this world, nor will they be secure in the Hereafter. But if not, I will know that you and the rest are the same.”

Then the Commander of the Faithful (a.s.) told him, “Ask me whatever you wish.” He asked, “Inform me about where a man’s soul goes when he goes to sleep, how a man remembers and forgets, and how one’s child looks like his uncles or aunts.”

Then the Commander of the Faithful (a.s.) turned to Aba Muhammad Al-Hassan ibn Ali (a.s.) and said, “O Aba Muhammad! Answer him.”

34 - حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ یَحْیَی العَطَّار قالَ: حَدَّثَنا أَبی، عَنْ مُحَمَّدِ بْنِ عَبْدِ الجَبَّارِ، عَنْ أَبی أَحْمَدَ مُحَمَّدِ بْنِ زِیادٍ الأَزْدِیِّ، عَنْ أَبانِ بْنِ عُثْمانَ، عَنْ ثابِتِ بْنِ دِینارٍ، عَنْ سَیِّدِ العابِدِینَ عَلِیِّ بْنِ الحُسَیْنِ، عَنْ سَیِّدِ الشُّهَداءِ الحُسَیْنِ بْنِ عَلِیٍّ، عَنْ سَیِّد الأَوْصِیاءِ أَمِیرَ الْمُؤْمِنِینَ عَلِیِّ بْنِ أَبی طالِب عَلَیْهِمُ السَّلاَمُ قالَ: قالَ لی رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: الأَئِمَّةُ مِنْ بَعْدی اثْنا عَشَرَ أَوَّلُهُم أَنْتَ یا عَلِیُّ، وَآخِرُهُمْ القائِمُ الَّذِی یَفْتَحُ اللَّه - تَبارَکَ وَتَعالی ذِکْرُهُ - عَلَی یَدَیْهِ مَشارِقَ الأَرْضِ وَمَغارِبَها.

35 - حَدَّثَنا أَبی؛ وَمُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدَ بْنِ الوَلِیدِ - رَضِیَ

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اللَّهُ عَنْهُما - قالا: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه؛ وَعَبْدُ اللَّهُ بْنِ جَعْفَرٍ الحِمْیَریُّ؛ وَمُحَمَّدُ بْنُ یَحْیَی العَطَّار، وَأَحْمَدُ بْنُ إِدْرِیسَ جَمِیعاً قالُوا: حَدَّثَنا أَحْمَدُ بْنُ أَبی عَبْدِ اللَّهِ البَرْقِیُّ قالَ: حَدَّثَنا أَبُو هاشِمٍ داوُدُ بْنُ القاسِم الجَعْفَرِیُّ، عَنْ أَبی جَعْفَرٍ مُحَمَّدِ بْنِ عَلِیِّ الثَّانِی عَلَیْهِمَا السَّلاَمُ قالَ: أَقْبَلَ أَمِیرُ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ ذاتِ یَوْمٍ وَمَعَهُ الحَسَنُ بْنُ عَلِیِ عَلَیْهِمَا السَّلاَمُ وَسَلْمان الفارسیُّ رَضِیَ اللهُ عَنْهُ وَأَمِیرُ الْمُؤْمِنینَ مُتَّکِیٌّ عَلَی یَدِ سَلْمان، فَدَخَلَ الْمَسْجِدَ الحَرام إِذْ أَقْبَلْ رَجُلٌ حَسَنُ الهِیْئَةِ وَاللِّباس، فَسَلِّمَ عَلَی أَمِیرِ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ فَرَدَّ عَلَیْهِ فَجَلَس، ثُمَّ قالَ: یا أَمِیرَ الْمُؤْمِنِینَ! أَسأَلُکَ عَنْ ثَلاثِ مَسائِلَ، إِنْ أَخْبَرْتَنِی بِهِنَّ عَلِمْتَ أَن القَوْمَ قَدْ رَکِبُوا مِنْ أَمْرِکَ ما أَقْضی عَلَیْهِمْ أَنَّهُمْ لَیسوا بِمَأمُونِینَ فِی دُنْیاهُمْ وَلا فِی آخِرَتِهِمْ، وَإِنْ تَکُنْ الاُخْری عَلِمْتُ أَنَّکَ وَهُمْ شَرْعٌ سَواءٌ، فَقالَ لَهُ أَمِیرُ الْمُؤْمِنین عَلَیْهِ السَّلامُ: سَلْنِی عَمَّا بَدالَکَ، فَقالَ، أَخْبَرْنِی عَنِ الرَّجُلِ إِذا نامَ أَیْنَ تَذْهَبُ رُوحُهُ؟ وَعَنِ الرَّجُل کَیْفَ یَذْکُرُ وَیَنْسی ؟ وَعَنِ الرَّجُلِ کَیْفَ یُشْبِهُ وُلْدِه الأَعْمامَ وَالأَخْوال فَالْتَفَتَ أَمِیرُ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ إِلی أَبی مُحَمَّدٍ الحَسَنِ بْنِ عَلِیٍ عَلَیْهِمَا السَّلاَمُ، فَقالَ: یا أَبَا مُحَمَّدٍ أَجِبْهُ.

Then Al-Hassan (a.s.) said, “Regarding your question about where a man’s soul goes when he sleeps, the soul is associated with the wind, and the wind is associated with the air as long as the owner of the soul does not move. If the Sublime God permits that the soul be returned to its owner, the soul will attract the wind and pull it towards itself. And the wind will attract the air. Thus the soul will return

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and reside in the body of its owner. However, if the Honorable the Exalted God does not permit that the soul be returned to its owner, then the air will absorb the wind, and the wind will absorb the soul. Then the soul will not return to its owner until the Resurrection time.

And regarding what you asked about remembering and forgetting, there is a cavity in a man’s heart over which there is a plate. When a man perfectly expresses that “Blessings be Upon Muhammad and the Household of Muhammad”, this plate will be removed from that cavity. Then the heart will be illuminated and man will remember what he had forgotten. However, if he does not express that ‘Blessings be Upon Muhammad and the Household of Muhammad’, or imperfectly expresses the blessings upon them, this plate will totally cover that cavity. Then the heart will be in darkness and man will forget what he had remembered.

And regarding what you asked about a baby that looks like his aunts or uncles I should say that when a man goes to his wife and has intercourse with her with a calm heart, tranquil hereditary disposition, and an unagitated body, the sperm will enter the uterus and a child who will look like his parents will be formed. However, if he goes to her with a heart that is not calm, a hereditary disposition that is not tranquil and an agitated body, then the sperm will be agitated. When the sperm gets

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agitated, it will land on some of the other family lines which may be related to his lineage from his aunts or uncles. Then once the sperm falls off on one of the other family lines from the lineage of his uncles, the child will look like one of his uncles. But if the sperm falls on one of the other family lines from the lineage of his aunts, the child will look like one of his aunts.

Then the man said, “I bear witness that there is no god but God. I believed in this before. And I bear witness that Muhammad is God’s Messenger. I believed in this before.

فَقالَ عَلَیْهِ السَّلامُ: أَمَّا ما سَأَلْتَ عَنْهُ مِنْ أَمْرِ الإِنْسان إِذا نامَ أَیْنَ تَذْهَبُ رُوحُهُ، فَإِنَّ رُوحُهُ مُتِعَلِّقَةٌ بِالرِّیحِ وَالرِّیحُ مُتِعَلِّقَةٌ بِالْهَواءِ إِلی وَقْتِ ما یَتَحَرَّکُ صاحِبُها لِلْیَقْظَةِ، فَإِنْ أَذِنَ اللَّهُ تَعالی بِرَدِّ الرُّوحُ عَلَی صاحِبِها جَذَبَتْ تِلْکَ الرُّوحُ الرِّیحَ وَجَذَبَتْ تِلْکَ الرِّیحُ الهَواءَ، فَرَجَعَتِ الرُّوحُ فَاُسْکِنَتْ فِی بَدَن صاحِبِها وَإِنْ لَمْ یَأْذَنِ اللَّهُ عَزَّ وَجَلَّ بِرَدِّ تِلْکَ الرُّوحِ عَلَی صاحِبِها، جَذَبَ الهَواءُ الرِّیحَ، وَجَذَبَتِ الرِّیحُ الرُّوحُ، فَلَمْ تُرَدَّ عَلَی صاحِبِها إِلی وَقْتِ ما یُبْعَثُ.

وَأمَّا ما ذَکَرْتَ مِنْ أَمْرِ الذِّکْرِ وَالنِّسْیانِ، فَإِنَّ قَلْبَ الرَّجُلَ فِی حُقٍّ وَعَلَی الحُقِّ طَبَقٌ، فَإِنْ صَلَّی الرَّجُلُ عِنْدَ ذلِکَ عَلَی مُحَمَّد وَآلِ مُحَمَّدٍ صَلاة تامَّةً، انْکَشَفَ ذلِکَ الطَّبَقُ عَنْ ذلِکَ الحَقِّ، فَأَضاءَ القَلْبُ وَذَکَرَ الرَّجُلُ ما کانَ نَسِیَ، فَإِنْ [هُوَ] لَمْ یُصَلِّ عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ أَوْ نَقَصَ مِنَ الصَّلاةِ عَلَیْهِم، انْطَبَقَ ذلِکَ الطَّبَقُ عَلَی ذلِکَ الحَقِّ، فَأَظْلَمَ القَلْبَ وَنَسِیَ الرَّجُلُ ما کانَ ذَکَرَهُ.

و أَمَّا

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ما ذَکَرْتَ مِنْ أَمْرِ المَوْلُودِ الَّذِی یُشْبِهُ أَعْمامَهُ و أَخْوالَهُ فَإِنَّ الرَّجُلَ إِذا أَتی أَهْلَهُ فَجامَعَها بِقَلْبِ ساکِنٍ وَعُرُوق هادِئَةٍ وَبَدَنٍ غَیْرِ مُضْطَرِبٍ فاستکنت تِلْکَ النُّطْفَةُ فِی الرَّحِمَ خَرَجَ الوَلَد یُشْبِهُ أَباهُ وَاُمُّهُ وَإِن هُوَأَتاها بِقَلْبِ غَیْرِ ساکِن وَعُرُوق غَیْرِ هادِئَة وَبَدَن مُضْطَرِبٍ اضْطَرَبْتُ النُّطْفَةُ فَوَقَعَتْ فِی حالِ اضْطَرابِها عَلی بَعْضِ العُرُوقِ، فَإِنْ وَقَعَتْ عَلَی عِرْق مِنْ عُرُوقِ الأَعْمامِ أَشْبَهَ الوَلَدُ أَعْمامَهُ ؛وَإِنْ وَقَعَتْ عَلَی عِرْقٍ مِنْ عُرُوقِ الأَخْوالِ أَشْبَهُ الوَلَدُ أَخْوالَهُ.

فَقالَ الرَّجُلُ: أَشْهَدُ أَن لا إِلهَ إِلاّ اللَّهِ وَلَمْ أَزَلْ أَشْهَدُ بِها، وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَلَمْ أَزَلْ أَشْهَ_دُ بِذل_ِکَ وَأَشْهَ_دُ أَنَّکَ وَصِیُّ رَسُولِ_هِ وَالْقائِمُ بِحُجَّتِهِ - وَأَشارَ إِلی أَمِیرِ الْمُؤْمِنین

And I bear witness that you are the Trustee of His Messenger, and you are the Riser to His Proof.” (He was pointing to the Commander of the Faithful when he said this.) I believed in this before.

And I bear witness that you are his Trustee and the Riser to His Proof after him. He was pointing to Al-Hassan when he said this.

And I bear witness that Al-Husayn ibn Ali is the Trustee of your father and the Riser to His Proof after you.

And I bear witness that Ali ibn Al-Husayn is in charge of the affairs of Al-Husayn after him.

And I bear witness that Muhammad ibn Ali is in charge of the affairs of Ali ibn Al-Husayn after him.

And I bear witness that Ja’far ibn Muhammad is in charge of the affairs of Muhammad ibn Ali after him.

And I bear witness that Musa ibn Ja’far is in

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charge of the affairs of Ja’far ibn Muhammad after him.

And I bear witness that Ali ibn Musa is in charge of the affairs of Musa ibn Ja’far after him.

And I bear witness that Muhammad ibn Ali is in charge of the affairs of Ali ibn Musa after him.

And I bear witness that Ali ibn Muhammad is in charge of the affairs of Muhammad ibn Ali, and I bear witness that Al-Hassan ibn Ali is in charge of the affairs of Ali ibn Muhammad.

And I bear witness that a man from the offspring of Al-Hassan ibn Ali whose name and nickname we are not permitted to mention until he Rises will be in charge of the affairs of Al-Hassan ibn Ali. When he rises, he will fill the Earth with justice while it has been filled with oppression. O Commander of the Faithful! Peace, God’s Mercy and His Blessings be upon you.” Then he stood up and left.

Then the Commander of the Faithful (a.s.) said, “O Aba Muhammad! Follow him and see where he wants to go.” Then Al-Hassan (a.s.) went after him. Al-Hassan (a.s.) said, “As soon as he left the mosque, I did not see him. It was as if the Honorable the Exalted God had removed him from the Earth! I returned to the Commander of the Faithful (a.s.) and informed him about that.”

عَلَیْهِ السَّلامُ - وَلَمْ أَزَلْ أَشْهَدُ بِها، وَأَشْهَدُ أَنَّکَ وَصِیُّهُ وَالقائِمُ بِحُجَّتِهِ بَعْدک - وَأَشارَ إِلی الحَسَن عَلَیْهِ السَّلامُ - وَأَشْهَدُ أَنَّ الحُسَیْنَ بْنِ عَلِی

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وَصِیُّ أَبِیکَ، وَالقائِمُ بِحُجَّتِهِ بَعْدَکَ، وَأَشْهَدُ عَلَی عَلِیِّ بْنِ الحُسَیْن أَنَّهُ القائِمُ بِأَمْرِ الحُسَیْنِ بَعْدَهُ، وَأَشْهَدُ عَلَی مُحَمَّدِ بْنِ عَلِیٍّ أَنَّهُ القائِمُ بِأَمْرِ عَلِیِّ بْنِ الحُسَیْنِ بَعْدَهُ، وَأَشْهَدُ عَلَی جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ القائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِیٍّ، وَأَشْهَدُ عَلَی مُوسَی بْنِ جَعْفَرٍ أَنَّهُ القائِمُ بِأَمْرِ جَعْفَرِ بْنِ مُحَمَّدٍ، وَأَشْهَدُ عَلَی عَلِیِّ بْنِ مُوسَی أَنَّهُ القائِمُ بِأَمْرِ مُوسَی بْنِ جَعْفَرٍ، وَأَشْهَدُ عَلَی مُحَمَّدِ بْنِ عَلِیٍّ أَنَّهُ القائِمُ بِأَمْرِ عَلِیِّ بْنِ مُوسَی، وَأَشْهَدُ عَلَی عَلِیِّ بْنِ مُحَمَّدٍ أَنَّهُ الْقائِمُ بِأَمْرِ مُحَمَّدِ بْنِ عَلِیٍّ، وَأَشْهَدُ عَلَی الحَسَنِ بْنِ عَلِیٍّ أَنَّهُ الْقائِمُ بِأَمْرِ عَلِیِّ بْنِ مُحَمَّدٍ، وَأَشْهَدُ عَلَی رَجُلٍ مِنْ وُلْدِ الحَسَنِ بْنِ عَلِیٍّ لا یُکَنِّی وَلا یُسَمّی حَتّی یَظْهَرَ فِی الأَرْضِ أَمْرُهُ فَیَمْلَأَها عَدْلاً کَما مُلِئَتْ جَوْراً، أَنَّهُ الْقائِمُ بِأَمْرِ الحَسَنِ بْنِ عَلِیٍّ، وَالسَّلامُ عَلَیْکَ یا أَمِیرِ الْمُؤْمِنینَ وَرَحْمَةُ اللَّهِ وَبَرَکاتُهُ، ثُمَّ قامَ وَمَضی .

فَقالَ أَمِیرُ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ: یا أَبَا مُحَمَّدٍ اتَّبَعَهُ فَانْظُرْ أَیْنَ یَقْصُدُ؟ فَخَرَجَ الحَسَنُ عَلَیْهِ السَّلامُ فِی أَثَرِهِ، قالَ: فَما کانَ إِلاّ أَنْ وَضَعَ رِجْلَهُ خارِجاً مِنَ الْمَسْجِدِ فَما دَرْیَتُ أَیْنَ أَخَذَ مِنَ أَرْضِ اللَّهِ عَزَّ وَجَلَّ؟ فَرَجَعْتُ إِلی أَمِیرِ الْمُؤْمِنین عَلَیْهِ السَّلامُ فَأَعْلَمْتُهُ، فَقالَ: ی_ا

He (a.s.) asked, “O Aba Muhammad! Did you recognize him?”

I said, “O Commander of the Faithful! The Sublime God, His Messenger and the Commander of the Faithful know best.” The Commander of the Faithful (a.s.) said, “He was al-Khidhr (a.s.).”

6-36 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdul Salam

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ibn Salih al-Harawi(1), on the authority of Wakee’, on the authority of Ar-Rabee’ ibn Sa’d, on the authority of Abdurrahman ibn Saleet that Al-Husayn ibn Ali ibn Abi Talib (a.s.) said, “There are twelve Mahdi’s (Divinely Guided Ones) among us. The first one is the Commander of the Faithful Ali ibn Abi Talib (a.s.). The last one is my ninth descendant who is the Riser for the Right. The Sublime God will revive the Earth by him after it perishes, and will make the Right Religion victorious over all religions by him, even though the atheists may not like this. There will be a period of absence for him during which some people will turn away from him while others remain steadfast in the religion and suffer. They will be told, “When is the promise fulfilled if you speak the truth?” Whoever perseveres and withstands the bothering and the denial of the people during his absence, it is as if he has fought in a holy war along with God’s Prophet (S).

6-37 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad al-Hamadani quoted on the authority of Abu Abdullah al-Asemi, on the authority of Al-Husayn ibn Qasim ibn Ayyoub, on the authority of Al-Hassan ibn Muhammad ibn Sama’a, on the authority of Thabit As-Sab’baq that he had heard Abi Abdullah (a.s.) say, “There are twelve Mahdi’s among us. Six of them have left, and six remain. God will do as

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He pleases with the sixth one.”

(a.s.heih Sadooq said,) I have compiled such traditions in the book KAMAL AD-DIN WA TAMAM AN-NE’MAH FI ITHBAT AL-GHAYBAT WA KASHF IL-HAYRA. God the Sublime knows best.

أَبَا مُحَمَّدٍ أَتَعْرِفُهُ؟ فَقُلْتُ: اللَّهُ تَعالی وَرَسُولُهُ وَأَمِیرِ الْمُؤْمِنینَ أَعْلَمُ. فَقالَ: هُوَالخِضْرُ عَلَیْهِ السَّلامُ.

36 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمِ، عَنْ أَبِیهِ، عَنْ عَبْدِ السَّلامِ بْنِ صالِحٍ الهَرَوِیِّ قالَ: أَخْبَرنا وَکِیعٌ، عَنِ الرَّبِیعِ بْنِ سَعْدٍ عَنْ عَبْدُ الرَّحْمنِ بْنِ سَلِیطٍ قالَ: قالَ الحُسَیْنُ بْنُ عَلِیِّ بْنِ أَبِی طالِبٍ عَلَیْهِمَا السَّلاَمُ: مِنَّا اثْنا عَشَرَ مَهْدِیّاً، أَوَّلُهُمْ أَمِیرُ الْمُؤْمِنینَ عَلِیُّ بْنُ أَبِی طالِبٍ عَلَیْهِ السَّلامُ، وَآخِرُهُمْ التّاسِعُ مِنْ وُلْدِی وَهُوَ الْقائِمِ بِالْحَقِّ، یَحْیِیَ اللَّهُ تَعالی بِهِ الأَرْضَ بَعْدَ مَوْتِها، وَیُظْهِرُ بِهِ دِینَ الحَقِّ عَلَی الدِّینِ کُلِّهِ وَلَوْ کَرِهَ الْمُشْرِکُونَ، لَهُ غَیْبَةٌ یَرْتَدُّ فِیها قَوْمٌ وَیَثْبُتُ عَلَی الدِّینِ فِیها آخِرُونَ، فَیُؤَذَوْنَ، فَیُقالُ لَهُمْ: مَتی هذا الوَعْدُ إِنْ کُنْتُمْ صادِقِینَ؟ أَما إِنَّ الصَّابِرَ فِی غَیْبَتِهِ عَلَی الأَذی وَالتَّکْذِیبِ بِمَنْزِلَةِ الُمجاهِدِ بِالسَّیْفِ بَیْنِ یَدِیَ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ.

37 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدٍ الْهَمَذانیّ قالَ: حَدَّثَنا أَبُو عَبْدِ اللَّهِ العاصِمِیّ، عَنِ الحُسَیْنِ بْنِ قاسِمِ بْنِ أَیُّوبَ، عَنِ الحَسَنِ بْنِ مُحَمَّدِ بْنِ سَماعَةِ، عَنْ ثابِتٍ الصَبَّاغِ، عَنْ أَبی بَصِیرٍ، عَنْ أَبی عَبْدِ اللَّهِ عَلَیْهِ السَّلامُ قالَ: سَمِعْتُهُ یَقُولُ: مِنَّا اثْنا عَشَرَ مَهْدِیّاً: مَضی سِتَّةٌ وَبَقِیَ سِتَّةٌ، وَیَصْنَعُ اللَّهُ فِی السَّادِسِ ما أَحَبَّ.

وَقَدْ أَخْرَجْتُ الأَخْبارَ الَّتِی رُوِّیتُها فِی هذَا الْمَعْنی فِی کِتابِ «کَمال الدِّینِ وَتَمامِ النِّعْمَةِ فِی إِثْباتِ الغَیْبَةِ وَکَشْفِ الحَیْرَةِ» وَاللَّهُ

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- تَعالی - أَعْلَمُ.

that when (Harun) Ar-Rashid dies Muhammad (Al-Amin) will become the ruler, and this will be the end of the period of his power and that of his children. He thought that Muhammad would turn the affairs over to Ja’far ibn Muhammad al-Ash’ath and his children.

Yahya knew that Ja’far was a Shiite. Therefore, he acted as if he was of the same sect. Then Ja’far became happy and told him about all of his affairs, and what he thought about Musa ibn Ja’far (a.s.). Once Yahya became informed of his beliefs, he talked about him with (Harun) Ar-Rashid.

7

بابُ جُمَلٍ مِنْ أَخْبارِ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ مَعَ هارُونَ الرَّشِیدِ وَمَعَ مُوسَی بْنِ الْمَهْدِیِ

1 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی الصُّولیُّ قالَ: حَدَّثَنا أَبُو العَبَّاسِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ، عَنْ عَلِیِّ بْنِ مُحَمَّدِ بْنِ سُلَیْمان النُّوفَلِیِّ، عَنْ صالِحِ بْنِ عَلِیِّ بْنِ عَطِیَّةِ قالَ: کانَ السَّبَبُ فِی وُقُوعِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ إِلی بَغدْادَ: أَنَّ هارُونَ الرَّشِیدَ أَرادَ أَنْ یَعْقِدَ الأَمْرَ لِإِبْنِهِ مُحَمَّدِ بْنِ زُبَیْدَةَ، وَکانَ لَهُ مِنَ الْبَنِینَ أَرْبَعَةَ عَشَر ابْناً، فَاخْتارَ مِنْهُمْ ثَلاثَةً: مُحَمَّدِ بْنِ زُبَیْدَةَ، وَجَعَلَهُ وَلِیِّ عَهْدِهِ وَعَبْدِ اللَّهَ الْمَأمُونَ، وَجَعَلَ الأَمْرَ بَعْد ابْنِ زُبَیْدَةَ، وَالقاسِمِ المُؤْتَمَنَ، وَجَعَلَ لَهُ الأَمْرَ من بَعْدَ الْمَأمُونِ، فَأَرادَ أَنْ یُحْکِمَ الأَمْرَ فِی ذلِکَ، وَیَشْهَرُهُ شُهْرَةً یَقِفُ عَلَیْها الخاصُّ وَالعامُّ، فَحَجَّ فِی سَنَةِ تِسْعٍ وَسَبْعِینَ وَمائَةٍ وَکَتَبَ إِلی جَمِیعَ الآفاقِ وَیَأْمُرُ الفُقَهاءَ وَالعُلَماءَ وَالقُرَّاءَ وَالاُمَراء أَنْ یَحْضَرُوا مَکَّةَ أیَّامَ المَوْسِمِ، فَأَخذَ هُوَطَرِیقَ المَدِینَةِ، قالَ: عَلِیُّ بْنُ مُحَمَّدٍ النُّوفَلِیُّ: فَحَدِّثْنِی أَبی أَنَّهُ کانَ سَبَبُ سِعایَةِ

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یَحْیَی بْنِ خالِدٍ بِمُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ وَضْعَ الرَّشِیدِ اِبْنَهُ مُحَمَّدَ بْنَ زُبَیْدَةَ فِی حِجْرِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الأَشْعَثِ فَساءَ ذلِکَ یَحْیَی وَقالَ: إِذا ماتَ الرَّشِیدُ، وَأَفْضَی الأَمْرُ إِلی مُحَمَّدٍ انْقَضَتْ دَوْلَتِی وَدَوْلَة وُلْدِی، وَتَحَوَّلَ الأَمْرُ إِلی جَعْفَرِ بْ_نِ مُحَمَّدِ بْنِ الأَشْعَثِ وَوُلْدِهِ، وَک_انَ قَدْ عَرَفَ مَذْهَبَ جَعْفَرٍ فِی التَّشَیُّع،

However, (Harun) Ar-Rashid supported Ja’far and took into consideration his position in the government. Thus he did not make any rush decisions about him. But Yahya kept on talking bad about him with (Harun) Ar-Rashid. One day Ja’far went to see (Harun) Ar-Rashid. Harun honored him, and they talked about his nobility and that of his father. On that day Ar-Rashid ordered that Ja’far be paid twenty-thousand Dinars. Therefore, Yahya hesitated and did not tell Ar-Rashid anything until the night.

Then he told Ar-Rashid, “O Commander of the Faithful (Ar-Rashid)! I had told you some things about Ja’far and his religion before. However, you defended him and did not accept what I said. Now there has come up an issue which will make things clear.” Harun said, “What is it?” Yahya said, “Ja’far sends one-fifth of whatever property he gets to Musa ibn Ja’far. I have no doubt that he has done the same with the twenty-thousand Dinars which you ordered to be paid to him.”

Then Harun said, “Yes. This could finish things off.” Then he sent for Ja’far at night. Ja’far had become informed of Yahya’s vilification behind his back, did not inform him of everything he did, and

p: 156

their friendship had turned into enmity.

When Ar-Rashid’s messenger went to Ja’far at night, Ja’far thought that Harun might have believed what Yahya had said about him and feared that Harun had called him in to kill him. Thus he poured some water over himself, asked for some musk and camphor, rubbed them on his body and wore a shroud over his garment.(1) Then he went to Ar-Rashid. When Harun saw him that way and smelled the camphor and saw the shroud on him, he said, “O Ja’far! What is this?” He replied, “O Commander of the Faithful! I know that they have told you bad things about me behind my back. When you sent me someone at this hour, I was not secure thinking that their backbiting had affected you and you have called me in on the mat to kill me.

Harun said, “Never! However, I have been informed that you send one-fifth of whatever you get to Musa ibn Ja’far, and that you have done the same with the twenty-thousand Dinars. I want this to be clarified for me.” Then Ja’far said, “O Commander of the Faithful! God is the Greatest! Please order one of your servants to come with me and bring the money back to you sealed as it was.” Then Ar-Rashid told his

فَأَظْهَرَ لَهُ أَنَّهُ عَلَی مَذْهَبِهِ فَسُرَّ بِهِ جَعْفَرٌ وَأَفْضی إِلَیْهِ بِجَمِیعِ اُمُورِهِ وَذَکَرَ لَهُ ما هُوَعَلَیْهِ فِی مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ فَلَمَّا وَقَفَ عَلَی مَذْهَبِهِ سَعی بِهِ إِلی الرَّشِیدِ، وَکانَ الرَّشِیدُ یَرْعی لَهُ مَوْضِعَهُ

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مَوْضِعَ أَبِیهِ مِنْ نُصْرَةِ الخَلافَة، فَکانَ یُقَدِّمُ فِی أَمْرِهِ وَیُؤَخِّرُ، وَیَحْیَی لا یَأْلُو أَن یَحْطِبَ عَلَیْهِ إلَی أَنْ دَخَلَ یَوْماً إِلی الرَّشِیدِ، فَأَظْهَرَ لَهُ إِکْراماً وَجَری بَیْنَهُما کَلامَ مَزِیَّةِ جَعْفَرٍ لِحُرْمَتِهِ وَحُرْمَة أَبِیهِ، فَأَمَرَ لَهُ الرَّشِیدُ فِی ذلِکَ الیَوْمَ بِعِشْرِینَ أَلْفَ دِینارٍ، فَأَمْسَکَ یَحْیَی عَنْ أَنْ یَقُولُ فِیهِ شَیْئاً حَتّی أَمْسی ، ثُمَّ قالَ لِلرَّشِیدِ: یا أَمِیرَ الْمُؤْمِنینَ قَدْ کُنْتُ أَخْبَرْتُکَ عَنْ جَعْفَرٍ وَمَذْهَبِهِ، فَتُکَذِّبُ عَنْهُ وَههُنا أَمْرٌ فِیهِ الفَیْصَلُ، قالَ: وَما هُوَ؟ قالَ: إِنَّهُ لا یَصِلُ إِلَیْهِ مالٌ مِنْ جَهَة مِنَ الجَهاتِ إِلاّ اَخْرَجَ خَمْسَهُ فَوَجَّهَ بِهِ إِلی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ، وَلَسْتُ أَشُکُّ أَنَّهُ قَدْ فَعَلَ ذلِکَ فِی العِشْرِینَ الأَلْفَ دِینارٍ الَّتِی أَمَرْتَ بِها لَهُ، فَقالَ هارُونُ: إِنَّ فِی هذا لَفَیَْلاً، فَأَرْسَلَ إِلی جَعْفَرٍ لَیْلاً، وَقَدْ کانَ عَرَفَ سِعایَةَ یَحْیَی بِهِ فَتَبایَنا وَأَظْهَرَ کُلُّ واحِدٍ مِنْهُما لِصاحِبِهِ العَداوَة، فَلَمَّا طَرَقَ جَعْفَراً رَسُولُ الرَّشِیدِ بِاللَّیلِ خَشِیَ أَنْ یَکُونَ قَدْ سَمِعَ فِیهِ قَوْلَ یَحْیَی وَأَنَّهُ إِنَّما دَعاهُ لِیَقْتُلَهُ، فَأَفاضَ عَلَیْهِ ماءً، وَدَعا بِمِسْکٍ وَکافُورٍ فَتَحَنَّطَ بِهِما وَلَبِسَ بُرْدَةً فَوْقَ ثِیابِهِ، وَأَقْبَلَ إِلی الرَّشِیدِ.

فَلَمَّا وَقَعَتْ عَلَیْهِ عَیْنَهُ وَشَمَّ رائِحَةَ الکافُور وَرَأَی الْبُرْدَةَ عَلَیْهِ، قالَ: یا جَعْفَرُ ما هذا؟ فَقالَ: یا أَمِیرَ الْمُؤْمِنِینَ: قَدْ عَلِمْتُ أَنَّهُ سُعِیَ بی عِنْدَکَ، فَلَمَّاجاءَنِی رَسُولِکَ جاءَنِی رَسُولُکَ فِی هذِهِ السَّاعَةِ لَمْ آمَنْ أَنْ یَکُونَ قَدْ قَدَحَ فِی قَلْبِکَ ما یُقالُ عَلِیِّ، فَأَرْسَلْتَ إِلَیَّ لِتَقْتُلَنِی، قالَ: کَلا، وَلکِن قَدْ خُبِّرْتُ إِنَّکَ تَبْعَثُ إِلی مُوسَی بْنِ جَعْفَرٍ مِنْ کُلِّ ما یَصیرُ إِلَیکَ بِخُمْسِهِ وَإِنَّکَ قَدْ فَعَلْتَ بِذلِکَ فِی الْعِشْرِینَ الأَلْفَ دِینارٍ، فَأَحْبَبْتُ أَنْ أَعْلَمَ ذلِکَ، فَقالَ جَعْفَرٌ: اللَّهُ أَکْبَرُ یا أَمِیرَ الْمُؤْمِنینَ تَأْمُرُ بَعْضَ خَدِمَکَ یَذْهَبُ فَیَأْتِیکَ بِها بِخَواتِیمِها،

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فَقالَ الرَّشِیدُ لِخادِمٍ

servant, “Take Ja’far’s ring (to show his family and get them to trust you), go to his house and bring me the money.” Ja’far told him the name of his slave-wife who had the money. Then she gave the servant the sealed bags of money, and he brought them to (Harun) Ar-Rashid. Then Ja’far told Harun, “This is the first case for you to see that they ascribe false things to me.” Harun said, “O Ja’far! You are right. Return home. You are secure. I will not accept anyone’s words about you.”

The narrator of this tradition added, “However, Yahya did not stop in his attempts to undermine Ja’far.”

Al-Nowafali added, “Ali ibn Al-Hassan ibn Ali ibn Umar ibn Ali narrated on behalf of some of the Sheikhs that once when Harun was performing a Hajj pilgrimage before this one, Ali ibn Isma’il ibn Ja’far ibn Muhammad(1) met me and said, How come you have withdrawn yourself so much? Why don’t you pay any attention to the affairs of the Vizier?”

Then the vizier sent someone after me, and I accompanied him. I presented my needs to him. The reason behind this was that Yahya ibn Khalid had asked Yahya ibn Abi Maryam, “Can you introduce one of the members of the household of Abi Talib who has worldly inclinations which I can fulfill?” He had answered, “Yes. I know someone with these traits. He is Ali ibn Isma’il ibn Ja’far.” Yahya sent someone after him and told him, “Inform me

p: 159

about the affairs of your uncle (Imam Kazim), his followers, and the property that they bring for him.”

Ali ibn Isma’il said, “Yes. I know about him.” Then he started to say bad things about the Imam (a.s.). He said, “One instance of his extensive wealth is related to when he had bought a land called ‘Al-Yasirieh(1) When they brought the money, the seller said, “I do not want these coins. Give me other coins.” Then the Imam (a.s.) ordered that the coins be returned to his treasury, and thirty-thousand Dinars of the same weight and type that the seller wanted be brought for him.

Al-Nowfali added, “My father narrated that Musa ibn Ja’far (a.s.) had entrusted some of his affairs to Ali ibn Isma’il. Even some of the letters of the Imam (a.s.) to his followers were written in Ali ibn Isma’il’s handwriting. However, he slowly became distant from the Imam (a.s.). When (Harun) Ar-Rashid decided to return to Iraq, they informed Musa ibn Ja’far (a.s.) that his brother was planning to go to Iraq along with the

لَهُ: خُذْ خاتَمَ جَعْفَرٍ وَانْطَلِقْ بِهِ حَتَّی تَأْتِیَنی بِهذَا المالِ وَسَمّی لَهُ جَعْفَرٌ جارِیَتَهُ الَّتِی عِنْدَها المالُ، فَدَفَعَتْ إِلَیْهِ البِدَرَ بِخَواتِیمِها، فَأَتی بِها الرَّشِیدَ، فَقالَ لَهُ جَعْفَرٌ: هذا أَوَّل ما تَعْرِفُ بِهِ کِذْبَ مَنْ سَعی بی إِلَیکَ، قالَ: صَدَقْتَ یا جَعْفَرُ، انْصَرِفْ آمِناً، فَإِنِّی لا أَقْبَلُ فیکَ قَوْلَ أَحَدٍ، قالَ: وَجَعَلَ یَحْیَی یَحْتالُ فِی إِسْقاطِ جَعْفَرٍ.

قالَ النُّوفَلِیِّ: فَحَدِّثْنِی عَلِیُّ بْنُ الحَسَنِ بْنِ عَلِیِّ بْنِ عُمَرَ بْنِ عَلِیِّ، عَنْ بَعْضِ مَشایِخِهِ - وَذلِکَ فِی حُجَّةِ

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الرَّشِیدِ قَبْلَ هذِهِ الحُجَّةِ - قالَ: لَقِیَنی عَلِیُّ بْنُ إسْماعِیلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ، لی: ما لَکَ قَدْ أَخْمَلْتَ نَفْسِکَ؟! ما لَکَ لا تُدَبِّرُ اُمُور الوَزِیرِ؟ فَقَدْ أَرْسَلَ إِلی فَعادَلْتُهُ وَطَلَبْتُ الْحَوائِجَ إِلَیْهِ.

وَکانَ سَبَب ذلکَ أَنَّ یَحْیَی بْنِ خالِدٍ قالَ لِیَحْیَی بْنِ أَبی مَرْیَمَ: ألا تَدُلُّنِی عَلَی رَجُلٍ مِنْ آلِ أَبی طالِبٍ لَهُ رَغْبَةٌ فِی الدُّنْیا فَأُوَسِّعَ لَهُ مِنْها؟! قالَ: بَلی ، أَدُلَّکَ عَلَی رَجُلٍ بِهذِهِ الصِّفَة وَهُوَ عَلِیُّ بْنُ إِسْماعِیل بْنِ جَعْفَرٍ، فَأَرْسَلَ إِلَیْهِ یَحْیَی فَقالَ: أَخْبَرنِی عَنْ عَمِّکَ وَعَنْ شِیعَتِهِ وَالْمالِ الَّذِی یُحْمَلُ إِلَیْهِ، فَقالَ لَهُ: عِنْدِی الخَبَرُ وَسَعی بِعَمِّهِ فَکانَ مِنْ سِعایَتِهِ أَنْ قالَ: مِنْ کِثْرَةِ الْمالِ عِنْدَهُ أَنَّهُ اشْتَری ضَیْعَةً تُسَمّی الیَسِیرَةِ بِثَلاثِینَ أَلْفَ دِینارٍ، فَلَمَّا أَحْضَرَ المالَ، قالَ البائِعُ: لا اُرِیدُ هذاالنَّقْدَ، اُرِیدُ نَقداً کَذا وَکَذا، فَأَمَرَ بِها فَصُبَّتْ فِی بَیْتِ مالِهِ وَاَخْرَجَ مِنْهُ ثَلاثِینَ أَلْفَ دِینارٍ مِنْ ذلِکَ النَّقْدَ وَوَزْنَه فِی ثَمَن الضَّیْعَةِ.

قالَ النُّوفَلِیِّ: قالَ أَبی: وَکانَ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ یَأْمُر لِعَلِیِّ بْنِ إِسْمَاعِیل وَیَثِقُ بِهِ حَتّی رُبَما خَرَجَ الْکِتابُ مِنْهُ إِلی بَعْضِ شِیعَتِهِ بِخَطِّ عَلِیِّ بْنِ إِسْماعِیلَ: ثُمَّ اسْتَوْحَشَ مِنْهُ، فَلَمَّا أَرادَ الرَّشِیدُ الرَّحْلَةَ إِلی العِراق بَلَغَ مُوسَی بْنِ جَعْفَرٍ: أَنَّ عَلِیّاً ابْنِ أَخِیهِ یُرِیدُ الخُرُوجَ مَعَ السُّلْطانِ إِلی العِراق، فَأَرْسَلَ إِلَیْهِ: ما لَکَ لِخُرُوجِ مَعَ السُّلْطانِ؟! قالَ: لأَنَّ عَلِیِّ دَیْناً، فَقالَ:

King. The Imam (a.s.) called his brother in and asked, “What is wrong with you? Why do you want to go with the King?” He said, “I have debts.: The Imam (a.s.) said, “I will pay them back.” He said, “What about the expenses for my family?” The Imam (a.s.) said, “Fine. I will

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pay for them.” However, Ali ibn Isma’il did not give up going with the King. The Imam (a.s.) sent him three hundred Dinars and four thousand Dirhams by means of his brother Muhammad (ibn Isma’il) and said, “So use these for your travel expenses but do not make my children orphans.”

7-2 Al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mu’addib - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Musa ibn Al-Qasim al-Bajali, on the authority of Ali ibn Ja’far (a.s.), “Muhammad ibn Isma’il ibn Ja’far ibn Muhammad (Imam Kazim’s brother) came to me and said, “Muhammad ibn Ja’far went to see Harun Ar-Rashid and greeted him as the Caliph. He then told him, ‘I did not think that there were two Caliphs on the Earth until I saw that they greet my brother Musa ibn Ja’far as the Caliph.’”

One of the people who said bad things behind Musa ibn Ja’far’s (a.s.) back was Yaqoob ibn Dawood. He was one of the Zaydites.

7-3 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Muhammad ibn Yahya al-Sowly quoted on the authority of Abul Abbas Ahmad ibn Abdullah, on the authority of Ali ibn Muhammad ibn Soleiman al-Nawfali that Ibrahim ibn Abil Bilad said, “Yaqoob ibn Dawood told me that he adheres to the Divine Leadership.”

Ibrahim ibn Abil Bilad added, “On the night before Musa ibn

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Ja’far (a.s.) was arrested, I went to see Yaqoob ibn Dawood in Medina. Yaqoob told me, ‘I was with the Vizier - that is Yahya ibn Khalid - now. He told me that he had heard Ar-Rashid address God’s Prophet (S) near the Prophet’s (a.s.) shrine and say, ‘O Prophet of God! May my father and mother be your ransom! Please forgive me for the decision which I have made - that is to arrest and imprison Musa ibn Ja’far since I am afraid that he will cause a war in your nation in which there will be bloodshed. I think Harun Ar-Rashid will arrest the Imam (a.s.) in the morning.’”

The narrator of this tradition added, “The following morning Al-Fadhl ibn al-Rabiee’(1) was sent to him. The Imam (a.s.) was standing in the Station of God’s Prophet (S)(2) and was praying. Al-Fadhl ibn al-Rabee’ ordered that he (a.s.) be arrested and imprisoned.”

دَیْنُکَ عَلِیِّ، قالَ: فَتَدْبِیرُ عِیالی؟! قالَ: أَنَا أَکْفِیهِمْ، فَأبی إِلاّ الْخُرُوجَ، فَأَرْسَلَ إِلَیْهِ مَعَ أَخِیهِ مُحَمَّدِ [بْنِ إِسْمَاعِیلَ] بْنِ جَعْفَرٍ بِثَلاثِمائةٍ دِینارٍ و أَرْبَعَةَ آلافَ دِرْهَمٍ فَقالَ لَهُ: اجْعَلْ هذا فِی جَهازِکَ وَلا تُؤْتِمْ وُلْدِی.

2 - حَدَّثَنا الحُسَیْنُ بْنُ إِبْراهیمَ بْنِ أَحْمَدِ بْنِ هِشامٍ المُؤَدِّبُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ هاشِمٍ، عَنْ مُحَمَّدِ بْنِ عِیسَی بْنِ عُبِیْدٍ، عَنْ مُوسَی بْنِ القاسِمِ البَجَلیِّ، عَنْ عَلِیِّ بْنِ جَعْفَرٍ قالَ: جاءَنِی مُحَمَّدُ بْنُ إِسْمَاعِیلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ، وَذَکَرَ لی: أَنَّ مُحَمَّدَ بْنِ جَعْفَرٍ دَخَلَ عَلَی هارُون الرَّشِیدِ فَسَلَّمَ عَلَیْهِ بِالْخِلافَةِ، ثُمَّ قالَ لَهُ: ما ظَنَنْتُ أَنَّ فِی الأَرْضِ خَلِیفَتَیْنِ

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حَتّی رَأَیْتُ أَخِی مُوسَی بْنِ جَعْفَرٍ یُسَلِّمُ عَلَیْهِ بِالْخِلافَةِ.

وَکانَ مِمَّنْ سَعی بِمُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ یَعْقُوبُ بْنُ داوُدَ، وَکانَ یَری رأْیَ الزَّیْدِیَّة.

3 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی الصُّوْلیُّ قالَ: حَدَّثَنا أَبُو العَبَّاسِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ، عَنْ عَلِیِّ بْنِ مُحَمَّدِ بْنِ سُلَیْمانَ النُّوفَلِیِّ قالَ: حَدَّثَنا إِبْراهیمُ بْنُ أَبی البِلادِ قالَ: کانَ یَعْقُوبُ بْنُ داوُدِ یُخْبِرُنی أَنَّهُ قَدْ قالَ بِالإِمامَة، فَدَخَلْتُ عَلَیْهِ بِالْمَدِینَةِ فِی اللَّیْلَة الَّتِی اُخِذَ فِیها مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ فِی صَبِیحَتِها فَقالَ لی: کُنْتُ عِنْدَ الوَزِیرِ السَّاعَةَ - یَعْنِی یَحْیَی بْنِ خالِدٍ - فَحَدِّثْنِی أَنَّهُ سَمِعَ الرَّشِیدَ یَقُولُ عِنْدَ قَبْرِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ کَالُْمخاطِبِ لَهُ: بِأَبِی أَنْتَ وَاُمِّی یا رَسُولَ اللَّهِ إِنّی أَعْتَذِرُ إِلَیکَ مِنْ أَمْرٍ قَدْ عَزَمْتُ عَلَیْهِ، فَإِنِّی اُرِیدُ أَن آخُذَ مُوسَی بْنِ جَعْفَرٍ فَأَحْبِسَهُ، لأَنِّی قَدْ خَشِیتُ أَن یُلْقی بَیْنِ اُمَّتِکَ حَرْباً تُفْسَکُ فِیها دِماؤُهُمْ. وَأَنَا أَحْسِبُ أَنَّهُ سَآخُذُهُ غَداً، فَلَمَّا کانَ مِنَ الْغَدِ أَرْسَلَ إِلَیْهِ الفَضْلِ بْنِ الرَّبِیعِ وَهُوَ قائِمٌ یُصَلِّی فِی مَقامِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَأَمَرَ بِالْقَبْضِ عَلَیْهِ وَحَبْسَهُ.

7-4 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdullah ibn Salih, on the authority of Al-Fadhl ibn al-Rabee’, on the authority of Al-Fadhl ibn al-Rabee’, “I was in bed with one of my slave-wives. Then I heard the door bell ring in the middle of the night. It made me frightened. My slave-wife

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said, Perhaps it was due to the wind. A short time later the door of my room opened and Masroor al-Kabir (Harun’s servant) entered the room and told me, ‘The Commander has called you in.’ He did not even greet me. Seeing that he just entered my room without seeking my permission and that he did not greet me, It occurred to me that Harun intends to kill me. I was in a state of major ritual impurity(1), but I did not dare ask him to let me make a major ritual ablution. When my slave-wife noticed my stress and agitation, she said, ‘Rely on the Honorable the Exalted God and get up.’ Then I got up, put on my clothes and left the house with him and went to Harun’s house. Then I greeted the Commander of the Faithful. He was in bed. He greeted back. I fell to the ground. He said, ‘Were you frightened?’ I replied, ‘O Commander of the Faithful! Yes.’ He left me alone for a while until I got calm. Then he told me, ‘Go to jail, free Musa ibn Ja’far and give him thirty-thousand Dirhams and five robes of honor. Give him three horses and inform him that he is free to decide to stay with us or go to whichever town that he wills.’ Then I said, ‘O Commander of the Faithful! Are you ordering me to free Musa ibn Ja’far?’ He replied, ‘Yes.’ And he repeated it thrice. Then he asked

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me, ‘Yes. Do you want me to break my covenant?’ I said, ‘Which covenant?’ He replied, ‘When I was in this bed I suddenly saw a black man. I had never seen any black man that was bigger than him before. He grabbed my neck, sat on my chest and tried to choke me.” He said, ‘Have you oppressively imprisoned Musa ibn Ja’far?’ Then I told him, ‘I will free him, and give him presents and robes of honor.’ Then he had me pledge by the Honorable the Exalted God, and got off my chest. I was about to die.”

The narrator of this tradition added, “Then I left him and went to Musa ibn Ja’far (a.s.) in jail. I saw that he was standing in prayer. I waited until he finished saying his prayers. Then I expressed the greetings of the Commander of the Faithful to him and informed him about that which I had been ordered to do. I told him that the presents were ready.

4 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ هاشِمٍ، عَنْ أَبِیهِ، عَنْ عَبْدِ اللَّهِ بْنِ صالِحٍ قالَ: حَدَّثَنی صاحِبَ الفَضْلِ بْنِ الرَّبِیع، عَنِ الْفَضْلِ بْنِ الرَّبِیعِ، قالَ: کُنْتُ ذاتَ لَیْلَةٍ فِی فِراشِی معَ بَعْضِ جَواریَّ، فَلَمَّا کانَ فِی نِصْفِ اللَّیْلِ سَمِعْتُ حَرَکَةَ بابِ المَقْصُورَةِ، فَراعَنی ذلِکَ، فَقالَتْ الجارِیَةُ: لَعَلَّ هذا مِنَ الرِّیحِ، فَلَمْ یَمْضِ إِلاّ یَسِیرٌ حَتّی رَأَیْتُ بابَ البِیْتِ الَّذِی کُنْتُ فِیهِ قَدْ فُتِحَ، وَإِذا مَسْرُورٌ الْکَبِیرُ قَدْ دَخَلَ عَلِیَّ فَقالَ لی: أَجِبِ الأَمِیرِ، وَلَمْ

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یُسَلِّمْ عَلِیِّ، فَأَیِسْتُ مِنْ نَفْسی، وَقُلْتُ: هذا مَسْرُورٌ دَخَلَ إِلی بِلا إِذْنٍ وَلَمْ یُسَلِّمْ، ما هُوَإِلاَّ القَتْلُ، وَکُنْتُ جُنُباً فَلَمْ أجْسِرْ أَنْ أَسْأَلَهُ إِنْظارِی حَتّی أَغْتَسِلَ، فَقالَتْ الجارِیَةُ لَمَّا رَأَتْ تُحَیِّری وَتُبَلِّدِی: ثِقْ بِاللَّهِ عَزَّ وَجَلَّ وَانْهَضْ، فَنَهَضْتُ وَلَبِسْتُ ثِیابِی وَخَرَجْتُ حَتّی أَتَیْتُ الدَّارَ، فَسَلَّمْتُ عَلَی أَمِیرِ الْمُؤْمِنِینَ وَهُوَفِی مَرْقَدِه، فَرَدَّ عَلِیِّ السَّلامُ فَسَقَطْتُ، فَقالَ: تَداخَلَکَ رُعْبٌ؟ قُلْتُ: نَعَمْ یا أَمِیرَ الْمُؤْمِنِینَ، فَتَرَکَنِی ساعَةً حَتّی سَکَنْتُ، ثُمَّ قالَ لی: سِرْ إِلی حَبْسِنا فَأخْرِجْ مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ وَادْفَعْ إِلَیْهِ ثَلاثِینَ أَلْفَ دِرْهَمٍ وَاخْلَعْ عَلَیْهِ خَمْسَ خِلَعٍ، وَاحْمِلْهُ عَلَی ثَلاثَ مَراکِبٍ وَخَیَّرَهُ بَیْنَ المَقامِ مَعَنا أَوْ الرَّحِیلِ عَنّا إِلی أیُّ بَلَدٍ أَرادَ أَحَبَّ، فَقُلْتُ: یا أَمِیرَ الْمُؤْمِنین تَأْمُرُ بِإِطْلاقِ مُوسَی بْنِ جَعْفَر؟ قالَ لی: نَعَمْ، فَکَرَّرْتُ ذلِکَ عَلَیْهِ ثَلاثَ مَرَّاتٍ، فَقالَ لی: نَعَمْ وَیْلَکَ أَتُرِیدُ أَنْ أَنْکُثَ الْعَهْدَ؟ فَقُلْتُ: یا أَمِیرَ الْمُؤْمِنینَ وَمَا العَهْدُ؟ قالَ: بَیْنا أَنَا فِی مَرْقَدِی هذا إِذْ ساوَرَنی أَسْوَدٌ ما رَأَیتُ مِنَ السُّودانِ أَعْظَمَ مِنْهُ، فَقَعَدَ عَلَی صَدْرِی وَقَبَضَ عَلَی حَلْقِی، وَقالَ لی: حَبَسْتَ مُوسَی بْنِ جَعْفَرٍ ظالِماً لَهُ؟! فَقُلْتُ: فَأَنَا اُطْلِقُهُ وَأَهَبُ لَهُ وَأَخْلَعُ عَلَیْهِ، فَأَخَذَ عَلِیَّ عَهْدَ اللَّهِ عَزَّ وَجَلَّ وَمِیثاقَهُ وَقامَ عَنْ صَدْرِی، وَقَدْ کادَتْ نَفْسی تَخْرُجُ، فَخَرَجْتُ مِنْ عنْدَهُ وَوافَیْتُ مُوسَی بْنِ جَعْفَر عَلَیْهِمَا السَّلاَمُ وَهُوَ فِی حَبْسِهِ، فَرَأَیْتُهُ قائِماً یُصَلّی، فَجَلَسْتُ حَتّی سَلَّمَ، ثُمَّ أَبْلَغْتُهُ سَلامَ أَمِیرَ الْمُؤْمِنینَ وَأَعْلَمْتُهُ بِالَّذی أَمَرَنِی بِهِ فِی أَمْرِهِ وَإِنِّی قَدْ أَحْضَرْتُ ما أَوْصَلَهُ بِهِ، فَقالَ: إِنْ کُنْتُ اُمِرْتَ بِشَی ءٍ غَیْرِ هذا فَافْعَلْهُ، فَقُلْتُ: لا وَحَ_قَّ

He (a.s.) said, ‘Do any other things which you have been ordered to do.’ I said, ‘No. I swear by your

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grandfather - the Messenger of God (a.s.) that I have not been ordered to do anything else.’”

He (a.s.) said, “I do not need the robes of honor, the horses and the property since they belong to the nation.” I said, “By God! Do not turn them down. Harun will get mad.” He (a.s.) said, “Do with them as you please.” I took his hand and brought him out of jail. Then I asked him, “O son of God’s Prophet! Can you inform me about the reason you received all these honors from this man? You owe me that since I gave you the glad tidings of your freedom, and this was done by me.”

Then he (a.s.) said, “I saw the Prophet (S) on Wednesday night. He (a.s.) asked me, “O Musa! Have you been oppressively imprisoned?” I replied, “O Messenger of God! Yes.” The Prophet (S) repeated this question three times, and then said, ‘I know not but that it may be a trial for you, and a grant of (worldly) livelihood (to you) for a time.’(1) Then the Prophet (S) told me, “Fast tomorrow, Thursday and Friday. Say twelve units of prayers at the time of breaking your fast. In each unit recite the Opening Chapter once and the Chapter ‘Al-Ikhlas twelve times. In the fourth unit of prayer, fall in prostration and say, ‘O the One who survives after everyone’s death! O the Hearer of all sounds! O the Reviver of the rotten bones after death! I implore

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you by Your Great Name, the Greatest! Please send Blessings upon Muhammad - Thy servant and Thy Messenger, and upon the members of his Holy Household - the Pure Ones. I beg You to expedite my relief from the conditions I am in.’ Then I did as the Prophet (S) had instructed me to do and what you saw happened.”

7-5 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Muhammad ibn Al-Hassan al-Madani, on the authority of Abi Abdullah ibn Al-Fadhl, on the authority of his father Al-Fadhl:

I was the gate-keeper for (Harun) Ar-Rashid. One day Harun was swinging around a sword and was very angry. He told me, “O Fadhl! I swear by my relationship with the Messenger of God (a.s.) that if you do not bring my cousin here right away I will chop your head off.” I asked, “Who should I bring here?” He said, “This man from Hijaz.” I said, “Which man from Hijaz?” He said, “Musa ibn Ja’far Muhammad ibn Ali

جَدِّکَ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ ما أَمَرْتُ إِلاّ بِهذَا، قالَ: لا حاجَةَ لی فِی الخِلَع وَالحُْلانِ وَالمالَ إِذا کانَتْ فِیهِ حُقُوقُ الاُمَّةِ: فَقُلْتُ: ناشَدْتُکَ بِاللَّهِ أَنْ لا تَرُدَّهُ فَیَغْتاظَ، فَقالَ: اعْمَلْ بِهِ ما أَحْبَبْتَ، فَأَخَذْتُ بِیَدِهِ عَلَیْهِ السَّلامُ وَأَخْرَجْتُهُ مِنَ السِّجْنِ، ثُمَّ قُلْتُ لَهُ: یا ابْنِ رَسُولِ اللَّهِ أَخْبرْنِی السَّبَبَ الَّذِی نِلْتَ بِهِ هذِهِ الکَرامَةَ مِنْ هذا الرَّجُلِ؟ فَقَدْ وَجَبَ حَقِّی عَلَیْکَ لِبِشارَتِی إِیَّاکَ، وَلِما أَجْراهُ

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اللَّهُ عَلَی یَدی مِنْ هذا الأَمْرِ، فَقالَ عَلَیْهِ السَّلامُ: رَأَیْت النَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لَیْلَةَ الأَرْبِعاءِ فِی النَّوْم، فَقالَ لی: یا مُوسَی أَنْتَ مَحْبُوسٌ مَظْلُومٌ؟! فَقُلْتُ: نَعَمْ یا رَسُولَ اللَّهِ مَحْبُوسٌ مَظْلُومٌ، فَکَرَّرَ عَلِیِّ ذلِکَ ثَلاثاً، ثُمَّ قالَ:

«وَإِنْ أَدْرِی لَعَلَّهُ فِتْنَةٌ لَکُمْ وَمَتاعٌ إِلی حِینَ» أَصْبِحْ غَداً صائِماً وَأَتْبِعْهُ بِصِیامِ الْخَمِیس وَالجُمُعَةِ، فَإِذا کانَتْ وَقْتُ الإِفْطارِ فَصَلِّ اثْنَتَیْ عَشَرةَ رَکْعَة، تَقْرَاُ فِی کُلِّ رَکْعَةٍ الْحَمْدُ مَرَّةً وَاثْنَتِی عَشَرَةَ مَرَّةً قُلْ هُوَاللَّهُ أَحَدٌ، فَإِذا صَلَّیْتَ مِنْها أَرْبَعَ رَکَعاتٍ فَاسْجُدْ، ثُمَّ قُلْ:

«یا سابِق الفَوْتِ، وَیا سامِعَ کُلِّ صَوْتٍ، یا مُحْیِیَ العِظامَ وَهِیَ رَمِیمٌ بَعْد المَوْتَ، أَسأَلُکَ بِإِسْمِکَ العَظِیمِ الأَعْظَم أَن تُصَلِّیَ عَلَی مُحَمَّدٍ عَبْدِکَ وَرَسُولِکَ وَعَلَی أَهْلِ بَیْتِه الطَّیِّبِین، وَأَنْ تُعَجِّل لِیَ الفَرَجَ مِمَّا أَنَا فِیهِ»، فَفْعَلْتُ، فَکانَ الَّذِی رَأَیْتَ.

5 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ قالَ: حَدَّثَنی مُحَمَّدُ بْنُ الحَسَن المَدَنِیُّ، عَنْ أَبی عَبْدِ اللَّهِ بْنِ الفَضْلِ، عَنْ أَبیهِ الفَضْلِ قالَ: کُنْت أَحْجِبُ الرَّشِیدَ، فَأَقَبْلَ عَلِیِّ یَوْماً غَضْبِاناً وَبِیَدِهِ سَیْفٌ یَقْلِبُهُ، فَقالَ لی: یا فَضْلُ بِقَرابَتی مِنْ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لَئِنْ لَمْ تَأْتِنی بِإِبْنِ عَمِّی الآنَ لآخُذَنَّ الَّذِی فِیهِ عَیْناکَ، فَقُلْتُ: بِمَنْ أَجِیئُکَ؟ فَقالَ: بِهذَا الحِجازِیِّ، فَقُلْتُ: وَأیُّ الحِجازِیِّ؟ قالَ: مُوسَی بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِیِّ بْنِ الحُسَیْنِ بْنِ عَلِیِّ بْنِ أَبِی طالِب عَلَیْهِمُ السَّلاَمُ. قالَ

ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.).”

Al-Fadhl narrated, “I feared the Honorable the Exalted God to take Musa ibn Ja’far (a.s.) to him. But I thought about the punishment I was threatened with and said, “I will do

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it.” Harun said, “Bring two men with whips, two with swords and two executioners.”

Al-Fadhl narrated, “I prepared what he had ordered and went to the house of Abi Ibrahim Musa ibn Ja’far (a.s.). I reached some ruins. There was a small room made with palm branches and leaves. A young black man was standing there. I told him, “Grant me permission to see your Master - may God have Mercy upon you!” He told me, “Go in. He does not have any gate-keepers or door men.” Then I went in to see him. I saw another black man who was cutting the callous that had formed on his forehead due to extensive prostrations. Then I said, “O son of the Prophet of God! Peace be upon you. Ar-Rashid has called you in.” He (a.s.) said, “What does Ar-Rashid have to do with me? Has his pleasures not made him forget about me?” Then he (a.s.) quickly got up and said, “Had I not heard the tradition in which God’s Prophet (S) has said, It is incumbent to obey the kings due to the principle of the concealment of faith.” I would never come with you.”

I told him, “O Aba Ibrahim! May God have Mercy on you. Be prepared for his punishment.” He (a.s.) said, “Is not the One who is the owner of this world and the Hereafter with me? The Sublime God willing, he cannot hurt me today.” Fadhl ibn Rabee’ said, “Then I saw that he (a.s.) moved

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his hand over his head and turned it around thrice.”

We went to see Ar-Rashid. He was standing while he was astonished like a woman who has lost her child. When he saw me he said, “O Fadhl!” I said, “Yes; sir!” He asked, “Did you bring my cousin?” I said, “Yes.” He said, “You did not upset him, did you?” I said, “No.” He said, “You did not tell me that I am angry with him, did you? I was too excited and did what I did not want to do. Let him in.” I let in the Imam (a.s.). As soon as Harun saw the Imam (a.s.), he rushed to him, hugged him and said, “Welcome! My cousin, my brother and the inheritor of my blessings.”

Then he had him seated and asked, “How come you have stopped visiting us?” He (a.s.) replied, “The extent of your reign and your love of this world.” Then Harun ordered that they bring a bottle of perfume. He put some perfume on the Imam (a.s.) with his own hands. Then he ordered

الفَضْلُ: فَخِفْتُ مِنَ اللَّهِ عَزَّ وَجَلَّ أَنْ اُجِی ءَ بِهِ إِلَیْهِ، ثُمَّ فَکَّرْتُ فِی النَّقْمَةِ فَقُلْتُ لَهُ: أَفْعَلُ، فَقالَ: ائْتِنِی بِسَوَّاطَیْنِ وَهَبَّارَیْنِ وَجَلاّدَیْنِ، قالَ: فَأَتَیْتَهُ بِذلِکَ وَمَضَیْتُ إِلی مَنْزِلِ أَبی إِبْراهیمَ مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ فَأَتَیْتُ إِلی خَرِبَةً فِیها کُوخٌ مِنْ جَرایِد النَّخْل فَإِذا أَنَا بِغُلاْمٍ أَسْوَدَ فَقُلْتُ لَهُ: اسْتَأْذِنْ لی عَلَی مَوْلاکَ - یَرْحَمُکَ اللَّهُ - فَقالَ لی: لِجْ فَلَیْسَ لَهُ حاجِب وَلا بَوَّاب، فَوَلَجْتُ إِلَیْهِ، فَإِذا أَنَا بِغُلاْمٍ أَسْوَدَ بِیَدِهِ مِقَصٌ

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یَأْخُذُ اللَّحْمَ مِنْ جَبِینِهِ وَعِرْنِینِ أَنْفِه من کِثْرَةِ سُجودِه فَقُلْتُ لَهُ: السَّلامُ عَلَیْکَ یا ابْنِ رَسُولَ اللَّهِ أَجِبَ الرَّشِیدِ، فَقالَ: ما لِلرَّشِیدِ وَما لِیَ؟ أَمَّا تَشْغَلُهُ نِعْمَتُهُ عَنِّی؟ ثُمَّ وَثَبَ مُسْرِعاً وَهُوَ یَقُولُ: لَوْ أَنِّی سَمِعْتُ فِی خَبَرٍ عَنْ جَدِّی رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: أَنَّ طاعَةَ السُّلْطانِ لِلتَّقِیَّةِ واجِبَة إِذا ما جِئْتُ، فَقُلْتُ لَهُ: اسْتَعِدَ لِلْعُقُوبَةِ یا أَبَا إِبْراهِیمَ - رَحِمَکَ اللَّه - فَقالَ عَلَیْهِ السَّلامُ: أَلَیْسَ مَعِیَ مَنْ یَمْلِکُ الدُّنْیا وَالآخِرَةَ؟ وَلَنْ یَقْدِرَ الْیَوْمَ عَلَی سُوءٍ بی إِنْ شاءَ اللَّهَ تَعالی ، قالَ فَضْلُ بْنُ الرَّبِیعِ: فَرَأَیْتُهُ وَقَدْ أَدارَ یَدُهُ عَلَیْهِ السَّلامُ یُلَوِّحُ بِها عَلَی رَأْسِهِ عَلَیْهِ السَّلامُ ثَلاثَ مَرَّاتٍ، فَدَخَلْتُ عَلَی الرَّشِیدِ فَإِذا هُوَکَأَنَّهُ اِمْرَأَةٌ ثَکْلی قائِمٌ حَیْرانٌ، فَلَمَّا رَآنِی قالَ لی: یا فَضْلُ، فَقُلْتُ: لَبَّیْکَ، فَقالَ: جِئْتَنِی بِإِبْنِ عَمِّی؟ قُلْتُ: نَعَمْ، قالَ: لا تَکُون أَزْعَجْتُهُ، فَقُلْتُ: لا، قالَ: لا تَکُونُ أَعْلَمْتُهُ إِنِّی عَلَیْهِ غَضْبانُ، فَإِنِّی قَدْ هَیَّجَتْ عَلَی نَفْسی ما لَمْ أَرِدْهُ، ائْذَنْ لَهُ بِالدُّخُولِ، فَأَذنت لَهُ، فَلَمَّا رَآهُ وَثَبَ إِلَیْهِ قائِماً وَعانَقَهُ وَقالَ لَهُ: مَرْحَباً بِإِبْنِ عَمِّی وَأَخِی وَوارِث نِعْمَتِی، ثُمَّ اجْلِسَهُ عَلَی مِخَذَّهٍ فَقالَ لَهُ: ما الَّذِی قَطَعَکَ عَنْ زِیارَتِنا؟ فَقالَ: سَعَةُ مُلْکِکَ وَحُبُّکَ لِلدُّنْیا، فَقالَ: ایتُونِی بِحُقَّةِ الغالِیَةِ، فَأُتِیَ بِها، فَغَلَفَهُ بِیَدِهِ،

them to bring several robes of honor and two bags of gold coins to be put in front of the Imam (a.s.). Then Musa ibn Ja’far (a.s.) said, “By God! If it was not the case that I can marry off the unmarried men from the progeny of Abi Talib so that their generation does not terminate, I would have not accepted

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this donation.”

He (a.s.) returned home while repeatedly saying, “Praise be to God - the Lord of the Two Worlds.” Fadhl said, “O Commander of the Faithful! You were determined to punish him, but you gave him robes of honor and honored him?” He said, “O Fadhl! When you left, I saw men who encircled my house. They were holding bayonets in their hands which they stuck into the ground at the base of the walls of the house and said, “If he bothers the son of the Messenger of God, we will destroy him and his house, but if he treats him kindly we will leave him alone and go.”

Then I followed him (a.s.) and asked him, “What did you say which helped you get relieved from Ar-Rashid?” He (a.s.) said, “That is the supplications of my grandfather Ali ibn Abi Talib (a.s.). Whenever he (a.s.) recited it, he (a.s.) defeated any army which he (a.s.) faced, and defeated any fighter he (a.s.) encountered. It is a supplication which brings immunity from calamities.” I asked him, “What is that supplication?”

He said, “You must say, “O my Lord! I attack by relying on you. I seek what I want by relying on you. I talk relying on you. I succeed by relying on you. I die by your will, and I will be revived by your will. I submit myself to you, and entrust my affairs to you. And there is no power nor any strength save in the Sublime the

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Great God. O my Lord! You created me. You fed me and clothed me. You made me one of your self-sufficient servants by your own generosity. You return me to my original position whenever I fail. You strengthen me whenever I get weak. You heal me whenever I get ill. You answer me whenever I call you. O my Master! You have pleased me. Please be pleased with me.”

7-6 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Uthman ibn Isa, on the authority of his friends, “In the presence of Musa ibn Ja’far (a.s.), Abu Yusuf(1) asked Al-Mahdi(2), “Will you grant me permission to ask him questions which he will fail to answer?” He replied, “Yes.” Then he asked Musa ibn JA’far (a.s.), “Should I ask?” Abu Yusuf asked, “What is

ثُمَّ أَمَرَ أَنْ یُحْمَلَ بَیْنَ یَدَیْهِ خِلْعٌ وَبَدْرَتانِ دَنانِیرُ، فَقالَ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ: وَاللَّهِ لَوْ لا إِنِّی أَری أَنْ أَزَوِّجَ بِها مِنْ عُزَّابِ بَنِی أَبی طالِبٍ لِئَلاَّ یَنْقَطِعُ نَسْلُهُ أبَداً ما قَبِلْتُها، ثُمَّ تَوَلَّی عَلَیْهِ السَّلامُ وَهُوَ یَقُولُ: الْحَمْدُ لِلَّهِ رَبِّ العالَمِینَ.

فَقالَ الفَضْلُ: یا أَمِیرَ الْمُؤْمِنین أَرَدْتُ أَنْ تُعاقِبَهُ فَخَلَعْتَ عَلَیْهِ وَأَکْرَمْتَهُ؟ فَقالَ لی: یا فَضْلُ إِنَّکَ لَمّا مَضَیْتَ لِتَجِیئَنی بِهِ رَأَیْتُ أَقْواماً قَدْ أَحْدَقُوا بِدارِی، بِأَیْدِیهِمْ حِرابٌ قَدْ غَرَسُوها فِی أَصْلِ الدَّارِ یَقُولُونَ: إِنْ آذی ابْنَ رَسُولِ اللَّهِ خَسَفْنا بِهِ، وَإِنْ أَحْسَنَ إِلَیْهِ انْصَرَفْنا عَنْهُ وَتَرَکْناهُ.

فَتَبِعْتُهُ عَلَیْهِ السَّلامُ، فَقُلْتُ لَهُ: ما الَّذِی قُلْتَ

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حَتّی کُفِیتَ أَمْرَ الرَّشِیدِ؟ فَقالَ: دُعاءُ جَدِّی عَلِیِّ بْنِ أَبِی طالِبٍ کانَ إِذا دَعا بِهِ ما بَرَزَ إِلی عَسْکَرٍ إِلاّ هَزَمَهُ، وَلا إِلی فارِسٍ إِلاّ قهره، وَهُوَ دُعاءُ کِفایَةِ البَلاءِ، قُلْتُ: وَما هُوَ؟ قالَ: قُلْتُ:

«اَللّْهُمَّ بِکَ أُساورٌ وَبِکَ اُحاوِلُ وَبِکَ اُحاوِرُ، وَبِکَ اُصُولُ وَبِکَ أَنْتَصِرُ، وَبِکَ أَمُوتُ وَأَحْیا، أَسْلَمْتُ نَفْسی إِلَیکَ وَفَوَّضْتُ أَمْرِی إِلَیکَ، وَلا حَوْلَ وَلا قُوَّةَ إِلاّ بِاللَّهِ العَلِیُّ العَظِیمِ، اَللّْهُمَّ إِنَّکَ خَلَقْتَنِی وَرَزَقْتَنِی وَسَتَرْتَنِی، وَعَنِ العِبادِ بِلُطْفِ ما خَوَّلْتَنِی أَغْنَیْتَنِی، وَإِذا هَوَیْتُ رَدَدْتَنِی، وَإِذا عَثَرْتُ قَوَّمْتَنِی، وَإِذا مَرِضْتُ شَفِیتَنِی، وَإِذا دَعَوْتُ أَجَبْتَنِی، یا سَیِّدِی ارْض عَنِّی فَقَدْ أَرْضَیْتَنِی ».

6 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبیهِ، عَنْ عُثْمانَ بْنِ عِیسَی، عَنْ أَصْحابِهِ قالَ: قالَ أَبُو یُوسُفَ لِلْمَهْدِیِّ - وَعِنْدَهُ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ: تَأذَنْ لی أَنْ أَسْأَلَهُ عَنْ مَسائِلَ لَیْسَ عنْدَهُ فِیها شَی ءٌ؟ فَقالَ لَهُ: نَعَمْ، فَق_الَ لِمُوسَ_ی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ: أَس_أَلَکَ؟ ق_الَ: نَعَمْ، قالَ: ما تَقُولُ فِی التَّظْلِیلِ

the decree for a Mecca pilgrim who is in consecration (muhrim) going in the shade?” The Imam (a.s.) said, “It is not allowed.” He asked, “What if they set up a tent and he enters it?” The Imam (a.s.) replied, “That is allowed.” He asked, “What is the difference between these two?” Abul Hassan (a.s.) asked, “Should a menstruating woman make up her prayers?” He replied, “Yes.” The Imam (a.s.) asked, “Should a menstruating woman make up her fasts?” He replied, “No.” The Imam (a.s.) asked, “Why?” He replied, “This is the Divine Decree.” Then Abul Hassan (a.s.) said, “The same

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holds for your question.” Then Al-Mahdi told Abu Yusuf, “I see that you could not do anything.” He said, “He gave me a solid, invalidating reply.”

7-7 Ahmad ibn Yahya al-Mokattib narrated that Abul Tayyib Ahmad ibn Muhammad al-Warraq quoted on the authority of Ali ibn Harun al-Hemayri, on the authority of Ali ibn Muhammad ibn Soleiman al-Nawfali, on the authority of his father, on the authority of Ali ibn Yaqteen, “When Musa ibn Ja’far (a.s.) was with some of his relatives, he was informed about the decisions that Musa ibn Al-Mahdi (Harun’s brother) had made about him. He asked his relatives, “What do you think?” They said, “We think that it is best for you to avoid him, and hide yourself since one cannot be immune from his wickedness.” Abul Hassan smiled and said, “Sakheena thinks that she will overcome her master while it is possible for the one who always wins to be defeated.” He (a.s.) then raised his hands towards the sky and said, “O my Lord! There are many enemies who have sharpened their knives for me, have poured their lethal poisons in my food and have not left me alone for the least moment. However, when You saw my weakness in facing these problems, You relieved me from them using Your own strength and power, not my strength or power. You threw them into the wells they had dug for me while no longer having any hopes of attaining their worldly aspirations or any hopes for

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their Hereafter. Praise to You for this as much as You deserve to be praised. O my Master! O my Lord! Seize him using your own Majesty. Dull his sword drawn upon me using your own power. Make him busy running his own affairs. Make him incapable against his enemies. O my Lord! Assist me against him for now so that my anger gets quenched and my hatred of him is blocked. O my Lord! Please accept my prayers, and help me to no longer have any complaints. Show him what you have promised the oppressors. Show me what you

لِلْمُحْرِمِ؟ قالَ: لا یُصْلِحُ، قالَ: فَیَضْرِبُ الخَبَأَ الأَرْضِ وَیَدْخُلُ البِیْتَ؟ قالَ: نَعَمْ، قالَ: فَما الفَرْقُ بَیْنِ هذَیْنِ؟ قالَ أَبُو الحَسَن عَلَیْهِ السَّلامُ: ما تَقُولُ فِی الطَّامِثِ أَتَقْضِی الصَّلاةَ؟ قالَ: لا، قالَ: أَفَتَقْضِی الصَّوْمَ؟ قالَ: نَعَمْ، قالَ: وَلَمْ؟ قالَ: هکَذا جاءَ، قالَ أَبُو الحَسَن عَلَیْهِ السَّلامُ: وَهکَذا جاءَ هذا، فَقالَ المَهْدِیُّ لأَبِی یُوسُفَ: ما أَراکَ صَنَعْتَ شَیْئاً؟ قالَ: رَمانِی بِحَجَرٍ دامِغٍ.

7 - حَدَّثَنا أَحْمَدُ بْنُ یَحْیَی المُکَتَّبِ قالَ: حَدَّثَنا أَبُو الطَیِّبِ أَحْمَدُ بْنُ مُحَمَّدٍ الوَرَّاقُ قالَ: حَدَّثَنا عَلِیُّ بْنُ هارُونَ الحِمْیَریُّ قالَ: حَدَّثَنا عَلِیُّ بْنُ مُحَمَّدِ بْنِ سُلَیْمانَ النُّوفَلِیِّ قالَ: حَدَّثَنی أَبی، عَنْ عَلِیِّ بْنِ یَقْطِینٍ قالَ: اُنْهِیَ الخَبَرُ إِلی أَبی الحَسَنِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ وَعِنْدَهُ جَماعَةٌ مِنْ أَهْلِ بَیْتِهِ بِما عَزَمَ إِلَیْهِ مُوسَی بْنُ المَهْدِیِّ فِی أَمْرِهِ، فَقالَ لأَهْلِ بَیْتِهِ: ما تُشِیرُونَ؟ قالُوا: نَری أَنْ تَتَباعَدَ عَنْهُ وَأَنْ تُغَیِّبَ شَخْصَکَ، [مِنْهُ] ، فَإِنَّهُ لا یُؤْمِنُ شَرُّهُ فَتَبَسَّمَ أَبُو الحَسَن عَلَیْهِ السَّلامُ ثُمَّ قالَ:

زَعَمَتْ سَخِینَةُ أَنْ سَتَغْلِبَ رَبِّها

وَلَیَغْلِبَنَّ مُغالِبُ الغُلاَّبِ

ثُمَّ رَفَعَ

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یَدَهُ إِلی السَّماءِ، فَقالَ: «اَللّْهُمَّ کَمْ مِنْ عَدُوٍّ شَحَذَ لی ظُبَةَ مُدْیَتِهِ وَأَرْهَفَ شَباحَدِّهِ، وَدافَ لی قَواتِلَ سُمُومِهِ وَلَمْ تَنَمْ عَنِّی عَیْنُ حِراسَتِهِ، فَلَمَّا رَأَیْتَ ضَعْفِی عَنِ اِحْتِمالِ الْفَوادِحِ، وَعَجْزِی ذلِکَ عَنْ مُلِمَّاتِ الحَوائِجِ صَرَفْتَ عَنِّی ذلِکَ، بِحَوْلِکَ وَقُوَّتِکَ لا بِحَوْلِی قُوَّتِی، فَأَلْقَیْتَهُ فِی الحَفِیرِ الَّذِی احْتَفَرَهُ لی، خائِباً مِمَّا أَمَّلَهُ فِی دُنْیاهُ، مُتَباعِداً مِمَّا رَجاهُ آخِرَتِهِ، فَلَکَ الْحَمْدُ عَلی ذلِکَ قَدْرَ اسْتِحْقاقِکَ، سَیِّدی اَللَّهُمَّ فَخُذْهُ بِعِزَّتِکَ، وَافْلُلْ حَدَّهُ عَنِّی بِقُدْرَتِکَ، وَاجْعَلْ لَهُ شُغْلاً فِیما یَلیِه، وَعَجْزاً عَمَّنْ یُناوِیهِ، اَللّْهُمَّ وَأَعْدِنی عَلَیْهِ مِنْ عُدْوی حاضِرةً تَکُونُ مِنْ غَیْظِی شِفاءً، وَمِنْ حَنَقِی عَلَیْهِ وِقاءً، وَصَلِّ اَللَّهُمَّ دَعائی بِالْإِجابَةِ وَانْظِمْ شِکایَتِی بِالتَّغْیِیرِ، وَعَرَّفَهُ عَمَّا قَلِیلٍ ما وَعَدْتَ الظَّالِمِین وَعَرَّفَنِی ما وَعَدْتَ

have promised about the acceptance of the prayers of those who are coerced. You are the possessor of Great Nobility, and Benevolent Favor.”

The narrator added, “Then the people got dispersed and never came together again until the death of Musa ibn Al-Mahdi.

Then they all gathered around Musa ibn Ja’far to read a letter which informed them about the death of Musa ibn Al-Mahdi. One of the members of the Household of Musa ibn Ja’far who was present recited the following:

How many prayers go up from the earth to some place

in the heavens which no one can block!

They go where no caravans have ever gone to before

Where there are many obstacles!

The prayers travel beyond the night, and the night covers it,

While some are asleep and some are awakened

He will open the doors of the sky and those below

Before any knocker knocks at the

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doors.

When the caravan reaches there,

God will not return its leaders to their owners

Since God sees and hears all.

That I have hopes in God as if

I can optimistically see what God will do with a good opinion.

7-8 Abu Ahmad Hani ibn Muhammad ibn Mahmood al-Abdi - may God be pleased with him - narrated that his father quoted on the authority of narrators who linked up to Musa ibn Ja’far (a.s.), “Musa ibn Ja’far (a.s.) was shown into the presence of Ar-Rashid. Then Ar-Rashid told him, “O son of the Prophet of God! Tell me about the four kinds of temperaments.” Then Musa (a.s.) told him, “The wind which is a king who puts up with his people and treats them gently. Then there is blood that is like a servant who incurs a loss that often kills his master. And there is phlegm that is a hard enemy. Whichever way you block it, it will find another way.

فِی إِجابَة المُضْطَرِّینَ، إِنَّکَ ذُو الفَضْلِ العَظِیمِ وَالمَنِّ الکَرِیم».

قالَ: ثُمَّ تَفَرَّقَ القَوْمَ فَما اجْتَمَعُوا إِلاّ لِقِراءَةِ الْکِتابِ الوارِدِ عَلَیْهِ بِمَوْتِ مُوسَی بْنِ المَهْدِیِّ، فَفِی ذلِکَ یَقُولُ بَعْضُ مَنْ حَضَرَ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ مِنْ أَهْلِ بَیْتِهِ:

وَسارِیَةٍ لَمْ تَسْرِ فِی الأَرْضِ تَبْتَغی

مَحَلاًّ وَلَمْ یَقْطَعُ بِها البُعْدُ قاطِعُ

سَرَتْ حَیْثُ لَمْ تُحْدَ الرِّکابُ وَلَمْ تُنِخَ

لِوِرْدٍ وَلَمْ یَقْصُرْ لَها البُعْدُ مانِعُ

تَمُرُّ وَراءَ اللَّیْلِ، وَاللَّیْلُ ضارِبٌ

بِجُثْمانِهِ فِیهِ سَمِیرٌ وَهاجِعٌ

تَفَتَّحُ أَبْوابُ السَّماءِ وَدُونَها

إِذا قَرَعَ الأَبْوابَ مِنْهُنَّ قارِعٌ

إِذا وَرَدَتْ لَمْ یَرْدُدَ اللَّهُ وَفْدَها

عَلَی أَهْلِها وَاللَّهُ راءٍ وَسامِعُ

وَإِنّی لأَرْجُو اللَّهَ حَتّی کَأَنَّما

أَری بِجَمِیلِ الظَّنِّ ما اللَّه صانِعُ

8 - حَدَّثَنا أَبُو

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أحْمَد هانِیُّ بْنِ مُحَمَّدِ بْنِ مَحْمُودٍ العَبْدِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی أَبی بِإِسْنادِهِ - رَفَعَهُ - أَنَّ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ دَخَلَ عَلَی الرَّشِیدِ، فَقالَ لَهُ الرَّشِیدُ: یا ابْنَ رَسُولِ اللَّهِ أَخْبِرنِی عَنِ الطّبائِعِ الأَرْبَعَ فَقالَ مُوسَی عَلَیْهِ السَّلامُ: أَمَّا الرِّیحُ فَإِنَّهُ مَلِکٌ یُدارِی وَأَمَّا الدَّمُ فَإِنَّهُ عَبْدٌ عارِمٌ وَرُبَما قَتَلَ العَبْدُ مَوْلاهُ، وَأَمَّا البَلْغَمُ فَإِنَّهُ خَصْمٌ جَدِلٌ إِنْ سَدَدْتَهُ مِنْ جانِب انْفَتَحَ مِنْ آخَرَ، وَأَمَّا المَرَّةَ فَإِنَّها الأَرْضَ إِذا اهْتَزَّْت رَجَفَتْ بِما فَوْقَها

And there is ‘Safra which is like the earth that will make everything on it grow.” Then Harun asked him, “O son of the Prophet of God! Do you bestow upon the people gifts from the Treasures of God and His Messenger?”

7-9 Abu Ahmad Hani ibn Muhammad ibn Mahmood al-Abdi - may God be pleased with him - narrated that Muhammad ibn Mahmood quoted on the authority of narrators who linked up to Musa ibn Ja’far (a.s.), “Musa ibn Ja’far (a.s.) entered into the presence of Ar-Rashid and greeted him. He greeted back and said, “O Musa ibn Ja’far! Are there two Caliphs so that taxes must be collected twice?”

He (a.s.) replied, “O Commander of the Faithful! I swear to you by God not to undergo the burden of my sins by accepting the wrong things being said behind my back by my enemies. You know well that they have been ascribing lies to us since the demise of God’s Prophet (S). If you permit me due to our ties of kinship, I will narrate for

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you what my father quoted on the authority of his forefathers, on the authority of their grandfather - the Prophet of God (a.s.).

Harun said, “I will permit you.” The Imam (a.s.) said, “My father narrated on the authority of his father, on the authority of his forefathers, on the authority of their grandfather - God’s Prophet (S) that, “Whenever two relatives touch each other, their sense of being relatives gets excited and awakened. Now, may I be your ransom! Give me your hand.” Harun said, “Come closer.” The Imam (a.s.) got closer. Harun took his hands and hugged him. After a while, he let him go and said, “O Musa! Never mind. Sit down.” Then I looked at him. His eyes were filled with tears. Then I attended to myself. Harun said, “You and your grandfather (a.s.) are right. I got so excited that I was overcome with love and mercy. My eyes got filled with tears. There have been things on my mind for a while which I want to ask you about. I have never asked anyone about them. If you answer me I will let you go and never again accept anyone’s words behind your back. I have been told that you never lie. I will ask you about what is on my mind and tell me the truth.” The Imam (a.s.) said, “Fine. If you grant me immunity I will give you the right answer, if I know.”

Harun said, “You are granted immunity if you tell

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the truth and abandon the practice of the concealment of faith for which you - the progeny of

فَقالَ لَهُ هارُونُ: یا ابْنَ رَسُولِ اللَّهِ تُنْفِقُ عَلَی النَّاسِ مِنْ کُنُوزِ اللَّه وَرَسُولِهِ.

9 - حَدَّثَنا أَبُو أحْمَدَ هانِیُّ بْنُ مُحَمَّدِ بْنِ مَحْمُودٍ العَبْدِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ مَحْمُودٍ بِإِسْنادِهِ - رَفَعَهُ - إِلی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ أَنَّهُ قالَ: لَمّا اُدْخِلْتُ عَلَی الرَّشِیدِ سَلَّمْتُ عَلَیْهِ فَرَدَّ عَلِیَّ السَّلامَ ثُمَّ قالَ: یا مُوسَی بْنِ جَعْفَرٍ خَلِیفَتَیْنِ یُجْبی إِلَیْهِما الخَراجُ؟! فَقُلْتُ: یا أَمِیرَ الْمُؤْمِنینَ أُعِیذُکَ بِاللَّه أَنْ تَبُوءَ بِإِثْمِی وَإِثْمِکَ، وَتَقْبَلَ الباطِلُ مِنْ أَعْدائِنا عَلَیْنا، فَقَدْ عَلِمْتَ أَنَّهُ قَدْ کُذِبَ عَلَیْنا مُنْذُ قُبِضَ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ بِما عِلْمُ ذلِکَ عِنْدَکَ فَإِنْ رَأَیْتَ بِقرابَتِکَ مِنْ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ أَنْ تَأْذَنَ لی أُحَدِّثُکَ بِحَدِیثٍ أَخْبَرَنِی بِهِ أَبی، عَنْ آبائِهِ، عَنْ جَدِّهِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، فَقالَ: قَدْ أَذِنْتُ لَکَ، فَقُلْتُ: أَخْبَرَنِی أَبی، عَنْ آبائِهِ، عَنْ جَدِّهِ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، أَنَّهُ قالَ: إِنَّ الرَّحِمَ إِذا مَسَّتِ الرَّحِمَ تَحَرَّکَتْ وَاضْطَرَبَتْ، فَناوِلْنی یَدَکَ - جَعَلَنِیَ اللَّهُ فِداکَ - فَقالَ: أُدْنُ، فَدَنَوْتُ مِنْهُ، فَأَخَذَ بِیَدِی ثُمَّ جَذَّبَنی إِلی نَفْسَهُ وَعانَقَنِی طَوِیلاً تَرَکَنِی، قالَ: اجْلِسْ یا مُوسَی فَلَیْسَ عَلَیْکَ بَأْسٌ، فَنَظَرْتُ إِلَیْهِ فَإِذا أَنَّهُ قَدْ دَمَعَتْ عَیْناهُ فَرَجَعَتْ إِلی نَفْسِی، فَقالَ: صَدَقْتَ وَصَدَقَ جَدُّکَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، لَقَدْ تَحَرَّکَ دَمِی وَاضْطَرَبَتْ عُرُوقی حَتّی غَلَبَتْ عَلِیَّ الرِّقَّةُ وَفاضَتْ عَیْنایَ، وَأَنَا اُرِیدُ أَنْ أَسأَلَکَ عَنْ أَشْیاءَ تَتَلَجْلَجُ فِی صَدْرِی مِنْذُ حِینٍ لَمْ أَسْأَلُ عَنْها أَحَداً، فَإِنْ أَنْتَ أَجَبْتَنِی عَنْها خَلَّیْتُ عَنْکَ وَلَمْ أَقْبَلْ قَوْلَ أَحَدٍ فِیکَ، وَقَدْ بَلَغَنی

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أَنَّکَ لَمْ تکْذِبْ قَطُّ، فَاصْدُقْنی عَمَّا أَسأَلُکَ مِمَّا فِی قَلْبِی، فَقُلْتُ: ما کانَ عِلْمُهُ عِنْدِی فَإِنِّی مُخْبِرُکَ إِنْ أَنْتَ أَمَنْتَنی، فَقالَ: لَکَ الأَمانُ إِن صَدَقْتَنی وَتَرَکْتَ التَّقِیَّةَ الَّتِی تُعْرَفُونَ بِها مَعْشَرَ بَنِی فاطِمَة، فَقُلْتُ: لِیَسْ_أَلُ أَمِیرُ الْمُؤْمِن_ینَ

(the Blessed Lady) Fatima (a.s.) - are known to practice.”

Then the Imam (a.s.) said, “O Commander of the Faithful (Harun)! Ask whatever you want to ask.” Harun said, “Let me know why are you nobler than us while we are from the same family line and are the progeny of Abdul Muttalib. You and I are the same. I am from the progeny of Al-Abbas, and you are from the progeny of Abi Talib who were both the uncles of God’s Prophet (S). Our kinship with the Prophet (S) is alike.” The Imam (a.s.) said, “We (the Members of the Holy Household) are closer (to the Prophet (S)).” Harun asked, “How come?” The Imam (a.s.) said, “Abdullah and Abu Talib were born of the same father and mother, but your grandfather Al-Abbas was neither born of Abdullah’s mother, nor of Abu Talib’s mother.” Harun said, “Why do you claim to be the inheritors of the Prophet (S) while Abu Talib had already died when the Prophet (S) died; however, his uncle Abbas was still alive (considering that we think that with an uncle present, an uncle’s son does not inherit anything).”

The Imam (a.s.) said, “If (Al-Ma’mun) the Commander of the Faithful sees it fit, please excuse me from answering this one and ask me

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any other questions that you please.”

Harun said, “No. You must answer it.” The Imam (a.s.) said, “Will you grant me immunity?” Harun said, “I granted you immunity before we started to talk.” The Imam (a.s.) said, “As stated by Ali ibn Abi Talib (a.s.) when there is a male or female child there is no share of inheritance for anyone, except for the parents, the mother and the spouse. He did not consider any inheritance for an uncle with a child present to inherit.

And there is no such reasoning in the Quran either. However, Taym(1), Adiy(2), and the Umayyads have relied on their own personal opinions without any factual documents from the Prophet of God (a.s.) and have considered an uncle to be like the father (to inherit). What the scholars have decreed is according to the decrees of Ali (a.s.) which is opposed to this viewpoint. It is Nuh ibn Durraj who has stated this issue according to the viewpoints of Ali (a.s.) and has ruled accordingly.

The Commander of the Faithful(3) made him the governor of Kufa and Basra. He ruled according to this viewpoint. Then the news got to the Commander of the Faithful. He called him in and and called in those who ruled opposite to him such as Sufyan Ath-Thawri, Ibrahim al-Madani,

عَمَّا شاءَ قالَ: أَخْبَرْنِی لَمْ فُضِّلْتُمْ عَلَیْنا وَنَحْنُ فِی شَجَرَةٍ واحِدةٍ وَبَنُو عَبْدُ المُطَلِّب وَنَحْنُ وَأَنْتُمْ واحِدٌ، إنَّا بَنُو العَبَّاسِ وَأَنْتُمْ وُلْدُ أَبی طالِبٍ وَهُما عَمَّا رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَقَرابَتُهُما مِنْهُ سَواءٌ؟!

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فَقُلْتُ: نَحْنُ أَقْرَبُ، قالَ: وَکَیْفَ ذلِکَ؟

قُلْتُ لأَنَّ عَبْدِ اللَّه وَأَبَا طالِبٍ لأَبٍ وَاُمُّ، وَأَبُوکُمُ العَبَّاسُ لَیْسَ هُوَمِنْ اُمِّ عَبْدِ اللَّه وَلا مِنْ أَبِی طالِب.

قالَ: فَلَمْ ادَّعَیْتُمْ أَنَّکُمْ وَرِثْتُمُ النَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَالْعَمُّ یَحْجُبُ ابْنِ العَمَّ، وَقُبِضَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَقَدْ تُوُفِّیَ أَبُو طالِبٍ قَبْلَهُ وَالعَبَّاسُ عَمِّهِ حَیٌّ؟

فَقُلْتُ لَهُ: إِنْ رَأی أَمِیرُ الْمُؤْمِنینَ أَن یُعْفِیَنی مِنْ هذِهِ المَسْأَلَة وَیَسْألَنِی عَنْ کُلِّ بابٍ سَواهُ یُرِیدُه، فَقالَ: لا، أَوْ تُجِیبُ، فَقُلْتُ: فَآمِنّی، فَقالَ: قَدْ آمَنْتُک قَبْلُ الکَلام.

فَقُلْتُ: إِنَّ فِی قَوْلِ عَلِیِّ بْنِ أَبِی طالِبٍ عَلَیْهِ السَّلامُ: أَنَّهُ لَیْسَ مَعَ وُلْدِ الصُّلْبِ ذِکْراً کانَ أَوْ اُنْثی لأَحَدٍ سَهْمٌ إِلاّ لِلأَبَوَیْنِ وَالزَّوْج وَالزَّوْجَة، وَلَمْ یَثْبُتْ لِلْعَمِّ مَعَ وُلْدِ الصُّلْبِ مِیراثٌ، وَلَمْ یَنْطِقُ بِهِ الْکِتابُ إِلاّ أَنَّ تَیْماً وَعَدیاً وَبَنِی اُمَیَّةَ قالُوا: العَمُّ والِدٌ، رَأْیاً مِنْهُمْ بِلا حَقِیقَةٍ وَلا أَثَرَ عَنِ الرَّسُولِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَمن قالَ بِقَوْلِ عَلِیِ عَلَیْهِ السَّلامُ مِنَ العُلَماءِ فَقَضایاهُم خِلافٌ قَضایا هؤُلاء، هذا نُوحُ بْنِ دُرَّاج یَقُولُ فِی هذِهِ المَسْأَلَة بِقَوْلِ عَلِیِ عَلَیْهِ السَّلامُ وَقَدْ حَکَمَ بِهِ، وَقَدْ وَلاهُ أَمِیرَ الْمُؤْمِنِینَ المِصْرَیْنِ الکُوفَةَ وَالبَصْرَةَ، وَقَدْ قَضی بِهِ فَأُنهِیَ إِلی أَمِیرِ الْمُؤْمِنینَ.

فَأَمَرَ بِإِحْضارِه وَإِحْضارِ مَنْ یَقُولُ بِخَلافِ قَوْلَهُ، مِنْهُمْ سُفْیانُ الثُّوْرِیُّ وَإِبْراهِی__مُ المَدَنِیُّ،

and al-Fudhayl ibn Eyadh. They all witnessed that this was the viewpoint of Ali (a.s.) on this issue. According to one of the scholars from Hijaz who informed me about this, the Commander of the Faithful asked them, “Why don’t you rule accordingly now that Nuh ibn Durraj has ruled on this basis.” They have replied, “Nuh was brave, but we were scared.” Then

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the Commander of the Faithful approved of the ruling based on the Prophetic tradition from the past that says, “The best judge among you is Ali.” Even Umar ibn al-Khattab has said, “The best judge amongst us is Ali.” Here the Arabic word ‘Qadha translated to mean “judge”is an all encompassing noun. It includes all good characteristics. It includes all the good characteristics which the Prophet (S) had cited to praise his companions such as reciting the Quran, performing the obligatory deeds, and having knowledge. All of these are included in this word.

Harun said, “O Musa (Al-Kazim)! Tell me more.” The Imam (a.s.) said, “Is one who attends a meeting immune, especially in your meetings?” Harun said, “Don’t worry.” Then the Imam (a.s.) said, “Indeed the Prophet (S) did not establish any rights to inherit for those who did not migrate. He (a.s.) did not establish any friendship for those who did not accept to be exiled (along with the Prophet (S)).” Harun said, “What is your proof for this?” The Imam (a.s.) recited the following verse from the Holy Quran, ‘Those who believed, and accepted to be exiled, and fought for the Faith, with their property and their persons, in the cause of God, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another…’(1) And Abbas did not adopt exile (from Mecca to Medina).”

Harun said, “O Musa! Have you ever said this to any of our enemies before? Have you

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informed any of the jurists of this issue?” The Imam (a.s.) said, “By God, no. No one but the Commander of the Faithful has ever asked me about this.”

Then Harun asked, “Why do you allow the people - whether the general public or the elite - to ascribe you to God’s Prophet (S) and call you “O son of God’s Prophet” while you are the offspring of Ali. People’s family ties are through their fathers. Fatima is a receiver of the male sperm, and the Prophet (S) is only your grandfather through your mother.”

The Imam (a.s.) said, “O Commander of the Faithful! What if the Prophet (S)

وَالفُضَیْلِ بْنِ عَیاضٍ، فَشَهَدَوا: أَنَّهُ قَوْلَ عَلِیٍ عَلَیْهِ السَّلامُ فِی هذِهِ المَسْأَلَةِ، فَقالَ لَهُمْ فِیما أَبْلَغَنی بَعْضُ العُلَماءِ مِنْ أَهْلِ الحِجاز: فَلَمْ لا تُفْتُونَ بِهِ وَقَدْ قَضی بِهِ نُوحُ بْنِ دُرَّاج؟ فَقالُوا: جَسَرَ نُوحٌ وَجَبُنا وَقَدْ أمَضی أَمِیرَ الْمُؤْمِنینَ قَضِیَّةً یَقُولُ قَدْماءِ العامَّةِ عَنِ النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ أَنَّهُ قالَ: «عَلِیٌّ أَقْضاکُمْ» وکَذلِکَ قالَ عُمَرَ بْنِ الخَطَّاب: «عَلِیٌّ أَقْضانا» وَهُوَ اِسْمٌ جامِعٌ، لأَنَّ جَمِیعَ ما مَدَحَ بِهِ النَّبِیُّ أَصْحابِهِ مِنَ القِراءَةِ وَالفَرائِضِ وَالعِلْمِ داخِلٌ فِی القَضاءِ.

قالَ: زِدْنِی یا مُوسَی، قُلْتُ: الَمجالِسُ بِالأَمانات، وَخاصَّةً مَجْلِسُکَ، فَقالَ: لا بَأْسَ عَلَیْکَ، فَقُلْتُ: إِنَّ النَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لَمْ یُوَرِّثْ مَنْ لَمْ یُهاجِرْ وَلا أَثْبَتَ لَهُ وِلایَةً حَتّی یُهاجِر، فَقالَ: ما حُجَّتُکَ فِیهِ؟ فَقُلْتُ: قَوْلُ اللَّه تَعالی : «وَالَّذِینَ آمَنُوا وَلَمْ یُهاجِرُوا ما لَکُمْ مِنْ وَلایَتِهِمْ مِنْ شَیْ ءٍ حَتَّی یُهاجِرُوا» وَإِنَّ عَمِّی العَبَّاسَ لَمْ یُهاجِرْ.

فَقالَ لی: أَسأَلُکَ یا مُوسَی هَلْ أَفْتَیْتَ بِذلِکَ أَحَداً مِنْ أَعْدائِنا أَمْ أَخْبَرْتَ

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أَحَداً مِنَ الفُقَهاءِ فِی هذِهِ المَسْأَلَة بِشَی ءٍ؟ فَقُلْتُ: اَللَّهُمَّ لا، وَما سَأَلَنِی عَنْها إِلاّ أَمِیرَ الْمُؤْمِنینَ.

ثُمَّ قالَ: لَمْ جَوَّزْتُمْ لِلْعامَّةِ وَالخاصَّةِ أَن یَنْسِبُوکُمْ إِلی رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَیَقُولُونَ لَکُمْ: یا بَنِی رَسُولِ اللَّهِ وَأَنْتُمْ بَنُو عَلِیٍّ، وَإِنَّما یَنْسِبُ المَرْءُ إِلی أَبِیهِ، وَفاطِمَةُ إِنَّما هِیَ وِعاءٌ، وَالنَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ جَدُّکُمْ مِنْ قَبْلِ اُمِّکُمْ؟ فَقُلْتُ: ی_ا أَمِیرَ الْمُؤْمِنین، لَوْ

was reborn and asked your daughter to marry him? Would you give him an affirmative answer?” Harun said, “Glory be to God! How could I not give a positive answer? I will be proud of this before the Arabs, the Persians, and the Quraysh (tribe)!”

The Imam (a.s.) said, “However, the Prophet (S) would neither come to ask my daughter to marry him, nor would I marry off my daughter to him (a.s.).” Harun asked, “Why?” The Imam (a.s.) said, “That is because he (a.s.) is my forefather, but is not your forefather.” Harun said, “O Musa! Excellent!” Then Harun asked, “How come you say that you are from the Prophet’s (a.s.) generation, while he (a.s.) left no generations behind (had no sons). Generations to follow one are from his sons. You are the offspring of his daughter, and generations are not left behind one’s daughter.”

The Imam (a.s.) said, “O Commander of the Faithful (Harun)! I swear to you by our ties of kinship and by the tomb(1), please excuse me from answering this question.” Harun said, “Impossible! O Children of Ali! You must express your reasons. O Musa! According

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to the reports that we have received, you are the Divine Leader at the present time. I will never excuse you from answering my questions. You must present proofs from the Quran in response to my questions. You - the Children of Ali - claim that no details of the Quran are hidden from you. You claim that you know the interpretation of the whole Quran. You rely on the following verse to support your claim, ‘… Nothing have we omitted from the Book…’(1) You consider yourselves needless of the viewpoints of the scholars, and of the comparisons they draw.(2)“

The Imam (a.s.) said, “Will you let me answer you?” Harun said, “Present your answer.” The Imam (a.s.) said, “I take refuge in God from the damned Satan. In the Name of God the Beneficent, the Merciful. ‘…We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good: And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous…’(3) O Commander of the Faithful (Harun)! Who is the father of Jesus (a.s.)?” Harun said, “Jesus (a.s.) has no father.” The Imam (a.s.) said, “Therefore, we have linked Jesus (a.s.) up to the Prophets by (the Blessed Lady) Mary (a.s.). This is exactly how we are linked up to the Prophet (S) through our mother (the Blessed Lady) Fatima (a.s.).”

أَنَّ النَّبِیَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ نُشِرَ فَخَطَبَ إِلَیکَ کَرِیمَتَکَ هَلْ کُنْتَ تُجِیبُهُ؟ فَقالَ: سُبْحانَ اللَّهِ وَلَمْ لا

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أَجیبُهُ؟ بَلْ أَفْتَخِرُ عَلَی العَرَبِ و العَجَمِ وَقُرَیْشٍ بِذلِکَ، فَقُلْتُ لَهُ: لکِنَّهُ یَخْطَبُ إِلَیَّ، وَلا اُزَوِّجُهُ، فَقالَ: وَلِمَ؟ فَقُلْتُ: لأَنَّهُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَلَدَنِی وَلَمْ یَلِدْکَ، فَقالَ: أَحْسَنْتَ یا مُوسَی.

ثُمَّ قالَ: کَیْفَ قُلْتُمْ: إِنّا ذُرِّیَّة النَّبِیِّ وَالنَّبِیُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لَمْ یُعْقِبْ وَإِنَّما العَقِبُ لِلذَّکَرِ لا لِلْاُنْثی : وَأَنْتُمْ وُلْدُ البِنْتِ، وَلا یَکُونُ لَها عَقِبٌ؟! فَقُلْتُ: أَسأَلُکَ یا أَمِیرَ الْمُؤْمِنینَ بِحَقِّ القَرابَة وَالقَبْرِ وَمَنْ فِیهِ إِلاّ ما أَعْفَیْتَنی عَنْ هذِهِ المَسْأَلَةِ، فَقالَ: لا أَوْ تُخْبِرَنِی بِحُجَّتِکُمْ فِیهِ یا وُلْدَ عَلِیٍّ وأَنْتَ یا مُوسَی یَعْسُوبُهُمْ وَإِمامُ زَمانِهِم کَذا اُنْهِیَ إِلَیَّ، وَلَسْتُ أُعْفِیکَ فِی کُلِّ ما أَسأَلُکَ عَنْهُ حَتّی تَأْتِیَنی فِیهِ بِحُجَّةِ مِنْ کِتابِ اللَّه تَعالی و أَنْتُمْ تَدْعُونَ مَعْشَرَ وُلْدِ عَلِیٍّ أَنَّهُ لا یَسْقُطُ عَنْکُمْ مِنْهُ شَیْ ءٌ أَلْفٌ وَلا واوٌ، إِلاّ وَتَأْوِیلِهِ عِنْدَکُمْ وَاحْتَجَجْتُمْ بِقَوْلِه عَزَّ وَجَلَّ: «ما فَرَّطْنا فِی الْکِتابِ مِنْ شَیْ ءٍ» وَقَدِ اسْتَغْنَیْتُمْ عَنْ رَأی العُلَماءِ وَقِیاسِهِمْ، فَقُلْتُ: تَأذَنُ لی فِی الجَوابَ؟ قالَ: هاتِ، قُلْتُ أَعُوذُ بِاللَّهِ منَ الشَّیْطانِ الرَّجِیم بِسْمِ اللَّهِ الرَّحْمن الرَّحِیم «وَمِنْ ذُرِّیَّتِهِ داوُدَ وَسُلَیْمانَ وَأَیُّوبَ وَیُوسُفَ وَمُوسی وَهارُونَ وَکَذلِکَ نَجْزِی الُْمحْسِنِینَ وَزَکَرِیَّا وَیَحْیی وَعِیسی وَإِلْیاسَ » مَنْ أَبُو عِیسَی یا أَمِیرَ الْمُؤْمِنینِ؟ فَقالَ: لَیْسَ لِعِیسی أَبٌ، فَقُلْتُ: إِنَّما أَلْحَقْناهُ بِذَرارِی الأَنْبِیاءِ عَلَیْهِمُ السَّلاَمُ مِنْ طَرِیقِ مَرْیَمَ وَکَذلِکَ أَلْحَقنا بِذَرارِی النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ مِنْ قَبْلِ اُمِّنا فاطِمَةَ عَلَیْهَا السَّلاَمُ.

The Imam (a.s.) said, “O Commander of the Faithful (Harun)! Do you want me to tell you more?” He said, “Yes please.” The Imam (a.s.) said, “The Honorable the Exalted God said, ‘If anyone disputes in this matter with thee, now after (full) knowledge

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Hath come to thee, say, ‘Come! let us gather together, - our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the Curse of God on those who lie!’(1) No one has claimed that the Prophet (S) took anyone but Ali ibn Abi Talib (a.s.), (the Blessed Lady) Fatima (a.s.), Al-Hassan (a.s.) and Al-Husayn (a.s.) under his cloak when he (a.s.) participated in the invoking of God’s Curse with the Christians. Therefore, the interpretation of the Sublime God’s words ‘our sons’ is Al-Hassan (a.s.) and Al-Husayn (a.s.), the interpretation of ‘our women’ is (the Blessed Lady) Fatima (a.s.), and the interpretation of ‘ourselves’ is Ali ibn Abi Talib (a.s.). Moreover, all the scholars agree that on the day of the Battle of Uhud, Gabriel (a.s.) said, ‘O Muhammad! This act of Ali is a sign of his true devotion.’ God’s Prophet (S) said, ‘That is because he (i.e. Ali (a.s.)) belongs to me, and I belong to him.’ Then Gabriel said, ‘O Prophet of God! And I belong to both of you.’ Then Gabriel continued, ‘There is no real sword but the ‘Thul-Faqar (Imam Ali’s sword), and there is no real man but Ali.’ What Gabriel used in order to praise Ali was similar to what the Sublime God used to praise Abraham (a.s.) when God said, ‘They said, ‘We heard a youth talk of them: He is called Abraham.’”(2)

The Imam (a.s.) added, “We - your cousins - are proud

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that Gabriel has said that he belongs to us.” Then Harun said, “Excellent! O Musa! Tell us what you need.” The Imam (a.s.) said, “My first need is that you allow your cousin (i.e. me) to return to the shrine of his grandfather and to his wife.” Harun said, “God willing. We will see.” It has been narrated that Harun handed the Imam (a.s.) over to As-Sandi ibn Shahak. It seems that the Imam (a.s.) died while he (a.s.) was in the custody of As-Sindi ibn Shahak. God knows best.

7-10 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Muhammad ibn Yahya al-Sowly quoted on the authority of Abul Abbas Ahmad ibn Abdullah, on the authority of Ali ibn Muhammad ibn Soleiman al-Nawfali that he had heard his father say, “When (Harun) Ar-Rashid arrested Musa ibn Ja’far (a.s.), they arrested him while he was praying at the position of the head of the Prophet (S). They stopped his prayer, and took him away while he (a.s.) was crying and

أزِیدُکَ یا أَمِیرَ الْمُؤْمِنین؟ قالَ: هاتِ، قُلْتُ: قَوْلَ اللَّهِ عَزَّ وَجَلَّ: «فَمَنْ حَاجَّکَ فِیهِ مِنْ بَعْدِ ما جاءَکَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَأَبْناءَکُمْ وَنِساءَنا وَنِساءَکُمْ وَأَنْفُسَنا وَأَنْفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَی الْکاذِبِینَ» وَلَمْ یَدَّعِ أَحَدٌ أَنَّهُ أَدْخَلَهُ النَّبِیُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ تَحْتَ الکِساءِ عِنْدَ المُباهِلَةِ لِلنَّصاری إِلاّ عَلِیُّ بْنُ أَبی طالِبٍ وَفاطِمَةُ وَالحَسَنُ وَالحُسَیْنُ، فَکانَ تَأْوِیلُ قَوْلَهُ تَعالی : «أَبْناءَنا» الحَسَنَ وَالحُسَیْنَ وَ«نِساءَنا» فاطِمَة وَ«أَنْفُسَنا» عَلِیَّ بْنَ أَبِی طالِبٍ عَلَیْهِمُ السَّلاَمُ،

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عَلَی أَنَّ العُلَماءَ قَدْ أَجْمَعُوا عَلَی أَنَّ جِبْرَئِیلَ عَلَیْهِ السَّلامُ، قالَ یَوْمَ أَحَدٍ: یا مُحَمَّدُ إِنَّ هذِهِ لَهِیَ المُواساةُ مِنْ «عَلِیٍّ» قالَ: لأَنَّهُ مِنِّی وَأَنَا مِنْهُ، فَقالَ جِبْرَئِیلُ: وَأَنَا مِنْکُما یا رَسُولَ اللَّهِ، ثُمَّ قالَ: «لا سَیْفَ إِلاّ ذُو الفَقارَ وَلا فَتی إِلاّ عَلِیٌّ» فَکانَ کَما مَدَحَ اللَّهُ تَعالی بِهِ خَلِیلِهِ عَلَیْهِ السَّلامُ إِذْ یَقُولُ:«فَتیً یَذْکُرُهُمْ یُقالُ لَهُ إِبْراهِیمُ» إِنّا مَعْشَرُ بَنِی عَمِّکَ نَفْتَخِرُ بِقَوْلِ جِبْرَئِیلَ: أَنَّهُ مِنَّا، فَقالَ: أَحْسَنْتَ یا مُوسَی ارْفَع إِلَیْنا حَوائِجَکَ، فَقُلْتُ لَهُ: أَوَّلُ حاجَةٍ أَنْ تَأْذَنَ لِإِبْنِ عَمِّکَ أَنْ یَرْجِعَ إِلی حَرَمِ جَدِّهِ وَإِلی عِیالِهِ، فَقالَ نَنْظُرُ إِنْ شاءَ اللَّه تَعالی .

فَرُوِیَ أَنَّهُ أَنْزَلَه عِنْدَ السَّنْدِیِّ بْنِ شاهک، فَزُعِمَ أَنَّهُ تُوُفِّیَ عنْدَهُ وَاللَّهُ أَعْلَمُ.

10 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی الصُّولیُّ قالَ: حَدَّثَنا أَبُو العَبَّاسِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ، عَنْ عَلِیِّ بْنِ مُحَمَّدِ بْنِ سُلَیْمانَ النُّوفَلِیِّ قالَ: سَمِعْتُ أَبی یَقُولُ: لَمَّا قَبَضَ الرَّشِیدُ عَلَی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ قَبَضَ عَلَیْهِ وَهُوَ عِنْدَ رَأْسِ النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قائِماً یُصَلّی، فَقَطَعَ عَلَیْهِ صَلاتَهُ، وَحُمِلَ وَهُوَ یَبْکی وَیَقُولُ: أَشْکُو إِلَیکَ یا رَسُولَ اللَّهِ ما أَلْقی ، وَأَقْبَلَ النَّاسُ مِنْ کُلِّ جانِبٍ یَبْکُونَ

saying, “O Messenger of God! I complain to you about this situation.” The people were running towards him from every direction while they were crying. When they took the Imam (a.s.) to (Harun) Ar-Rashid, he swore at him and disrespected him. When the night came, Harun ordered that two carriages be prepared. He had the Imam (a.s.) carried away in secret to one of the two

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carriages. Harun put Hassaan ash-Sarawi in charge and ordered him to take the Imam (a.s.) to Basra and hand him (a.s.) over to Isa ibn Ja’far ibn Abi Ja’far (Harun’s cousin) who was the governor there. He had the other carriage moved in public in the daytime towards Kufa along with some people so as to hide the affairs of Musa ibn Ja’far ( al-Kazim) (a.s.) from the people. Hassaan entered Basra one day before the sighting of the moon(1) and handed him (a.s.) over to Isa ibn Ja’far ibn Abi Ja’far in the daytime in public. Thus it became known publicly and the news was spread around. Isa imprisoned him (a.s.) in the building in which he himself resided and he locked him in. Isa was so busy with the ‘Eid ul-Adha(2)’s ceremonies that he totally forgot about the Imam (a.s.). They only opened the door for him on two occasions: to allow him to make ablutions and to bring him some food.

My father said, “Al-Faydh ibn Abi Salih, who was a Christian before, made a display of being Muslim. He was really an infidel and was the secretary of Isa ibn Ja’far. He was one of my good friends, too. He told me, “O Aba Abdullah! You cannot imagine how much music this pious man had to hear during the days that he was in that house - music which contained much indecent and abominable things which he did not know about and undoubtedly could not even imagine.”

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My father added, “In those days, Ali ibn Yaqoob ibn Oun ibn Al-Abbas ibn Rabee’ had written bad things about me in a letter to Isa ibn Ja’far ibn Abi Ja’far. Ahmad ibn Osyd who was the gate-keeper for Isa had handed him that letter.”

He added, “Ali ibn Yaqoob was one of the elders of the Hashemites. He was older than the rest of them, but drank in spite of his old age. He used to invite Ahmad ibn Osyd to his house, gave parties for him and invited male and female singers. This way he wanted Ahmad to help raise his rank near Isa. Included in the things written were, “You prefer Muhammad ibn Soleiman to us in granting permission to come see you, in respect, and in giving him gifts of musk, while I am older than him and he believes in obeying Musa ibn Ja’far who is imprisoned by you.”

وَیَصِیحُونَ، فَلَمَّا حُمِلَ إِلی بَیْنِ یَدِیَ الرَّشِیدِ شَتَمَهُ وَجَفاهُ، فَلَمَّا جَنَّ عَلَیْهِ اللَّیْل أَمَرَ بِقُبَّتَیْنِ فَهُیِّئا لَهُ، فَحُمِلَ مُوسَی بْنُ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ إِلی أَحَدِهِما فِی خَفاءٍ وَدَفَعَهُ إِلی حَسَّان السَّرْوِیِّ وَأَمَرَهُ بِأَنْ یَصیرَ بِهِ فِی قُبَّة إِلی البَصْرَة فَیُسَلِّمَ إِلی عِیسَی بْنِ جَعْفَرِ بْنِ أَبی جَعْفَرٍ وَهُوَ أَمِیرُها، وَوَجَّهَ قُبَّةً اُخْری عَلانِیَةً نَهاراً إِلی الکُوفَةِ مَعَها جَماعَةٌ، لِیُعَمِّیَ عَلَی النَّاسِ أَمْرَ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ، فَقَدِمَ حَسَّانُ البَصْرَةَ قَبْلَ التَّرْوِیَة بِیَوْمٍ، فَدَفَعَهُ إِلی عِیسَی بْنِ جَعْفَرِ بْنِ أَبی جَعْفَرً نَهاراً عَلانِیَةً حَتّی عُرِفَ ذلِکَ وَشاعَ خَبَرُهُ، فَحَبَسَهُ عِیسَی فِی بَیْتً مِنْ بُیُوتِ الَمجْلِسِ الَّذِی کانَ یَجْلِسُ

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فِیهِ، وَأَقْفَلَ عَلَیْهِ، وَشَغَلَهُ العَبْدِ عَنْهُ، فَکانَ لا یَفْتَحُ عَنْهُ البابُ إِلاّ فی حالَتَیْنِ، حالَةً یَخْرُج فِیها إِلی الطَّهُورِ، وَحالَةٍ یُدْخَلُ إِلَیْهِ فِیها الطَّعام.

قالَ أَبی: فَقالَ لِیَ الفَیْضُ بْنُ أَبی صالِحٍ وَکانَ نَصْرانِیّاً ثُمَّ أَظْهَرَ الإِسْلام وَکانَ زِنْدِیقاً وَکانَ یَکْتُبُ لِعِیسی بْنِ جَعْفَرٍ وَکانَ بی خاصّاً، فَقالَ: یا أَبَا عَبْدِ اللَّه لَقَدْ سَمِعَ هذا الرَّجُلُ الصَّالِحُ فِی أَیَّامِهِ هذِهِ فِی الدَّار الَّتِی هُوَفِیها مِنْ ضُرُوب الفَواحِشِ وَالمَناکِیرِ ما أَعْلَمُ وَلا أَشُکُّ أَنَّهُ لَمْ یَخْطُرُ بِبالِهِ.

قالَ أَبی: وَسَعی لی فِی تِلْکَ الأَیَّامِ إِلی عِیسَی بْنِ جَعْفَرِ بْنِ أَبی جَعْفَرٍ عَلِیُّ بْنُ یَعْقُوبَ بْنِ عَوْنِ بْنِ العَبَّاسِ بْنِ رَبِیعَةَ فِی رُقْعَةٍ دَفَعَها إِلَیْهِ أَحْمَدُ بْنُ اُسَیِّدٍ حاجِبُ عِیسَی - قالَ: وَکانَ عَلِیُّ بْنُ یَعْقُوبِ مِنْ مَشایِخِ بَنِی هاشِمٍ وَکانَ أَکْبَرُهُم سِنّاً وَکانَ مَعَ کِبَرِ سِنِّهِ یَشْرَبُ الشَّراب وَیَدْعُو أَحْمَدَ بْنَ اُسَیِّدٍ إِلی منْزِلِهِ فَیَحْتَفِلُ لَهُ وَیَأْتِیهِ بِالْمُغَنِّینَ وَالمُغَنِّیاتِ، یَطْمَعُ فِی أَنْ یَذْکُرَهُ لِعِیسی - فَکانَ فِی رُقْعَتِهِ الَّتِی رَقَّعَها إِلَیْهِ: أَنَّکَ تُقَدِّمُ عَلَیْنا مُحَمَّدَ بْنَ سُلَیْمانَ فِی إجْلالِکَ وَإِکْرامِکَ، وَتَخُصُّهُ بِالْمِسْکِ، وَفِینا مَنْ هُوَأَسَنُّ مِنْهُ، وَهُوَ یَدَیْنُ بِطاعَةِ مُوسَی بْنِ جَعْفَرٍ الَمحْبُوسِ عِنْدَکَ.

My father added, “I was sleeping in the middle of a very hot day when I heard the doorbell ring. I asked, “Who is it?” My servant said, “It is Qa’nab ibn Yahya who is at the door. He says that he must immediately see you.” I said, “He must have something important to do. Let him in.” Then he came in and informed me about the letter and the story of al-Faydh ibn Abil Salih. He said that al-Faydh

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had told him not to tell me about this issue since I might get upset. Al-Faydh had said that the contents of the letter had not influenced him. He had asked the Commander if he had any doubts and if he wished Abu Abdullah (an-Nawfali) to come in person and swear that the contents of the letter was untrue.”

But the Commander said, “There is no need to inform Aba Abdullah. He has said these things against him out of jealousy.”

I said, “O Commander! You yourself know that no one is as close as he is to your private issues. Has he ever tried to make you revolt against anyone?”

He said, “No. May God forbid.”

I said, “Had he followed a religion other than that of the other people, he would have certainly tried to make you become attracted to his religion.” He said, “Yes, of course. I know him better myself.”

My father added, “I ordered that my horse be prepared for riding. Then I rode over to al-Faydh at that time. Qa’nab ibn Yahya accompanied me. We asked for permission to see him. He sent someone to me and said, “May I be your ransom! Now I am in a position which is not suitable for you to see.” He was sitting and drinking wine. Then I sent him a message swearing by God that I had to see him right then. He came out to me wearing a thin shirt and a red loin-cloth. I told him about what I

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had heard. He asked Qa’nab, “May you not be given a good reward! Did I not tell you not to inform Aba Abdullah! Did I not tell you that he will get upset?” Then he told me, “Do not worry. The Commander has not believed any of this jargon.”

My father added, “Only a few days had passed by when they secretly took Musa ibn Ja’far (a.s.) to Baghdad and imprisoned him. Then they freed him. Then they imprisoned him. They handed him over to As-Sandi ibn Shahak who imprisoned him. He was rough with the Imam (a.s.). Then

قالَ أَبی: فَإِنِّی لَقائِلٌ یَوْمَ قائِظٍ إِذْ حُرِّکَتْ حَلْقَةُ البابِ عَلِیَّ، فَقُلْتُ: ما هذا؟ قالَ لِیَ الغُلامُ: قَعْنَبُ بْنِ یَحْیَی عَلَی الباب، یَقُولُ: لابُدَّ مِنْ لِقائِکَ السَّاعَةَ، فَقُلْتُ: ما جاءَ إِلاّ لأَمْرٍ، ائْذَنُوا لَهُ، فَدَخَلَ، فَخَبَّرَنی عَنِ الفَیْضِ بْنِ أَبی صالِحٍ بِهذِهِ القِصَّة وَالرُّقْعَةِ، قالَ: وَقَدْ کانَ قالَ لِیَ الفَیْضُ بَعْد ما أَخْبَرَنِی: لا تُخْبِرْ أَبَا عَبْدِاللَّهِ فَتَحْزُنَهُ، فَإِنَّ الرَّافِعَ عِنْدَ الأَمِیرِ لَمْ یَجِدْ فِیهِ مُساغاً وَقَدْ قُلْتُ للأَمِیرِ: أَفی نَفْسِکَ مِنْ هذا شَی ءٌ حَتّی أَخْبِرَ أَبَا عَبْدِ اللَّهِ، فَیَأْتِیَکَ وَیَحْلِفَ عَلَی کَذِبِهِ؟ فَقالَ: لا تُخْبِرْهُ فَتَغُمَّهُ، فَإِنَّ ابْنِ عَمِّهِ إِنَّما حَمَلَهُ عَلَی هذا، الحَسَدُ لَهُ، فَقُلْتُ لَهُ: یا أَیُّهَا الأَمِیرُ أَنْتَ تَعْلَمُ أَنَّکَ لا تَخْلُو بِأَحَدٍ خَلْوَتَکَ بِهِ، فَهَلْ حَمَلَکَ عَلَی أَحَدٍ قَطُّ؟ قالَ: مَعاذَ اللَّهِ، قُلْتُ: فَلَوْ کانَ لَهُ مَذْهَبٌ یُخالِفُ فِیهِ النَّاسِ لأَحَبَّ أَنْ یَحْمِلَکَ عَلَیْهِ، قالَ: أَجَلْ وَمَعْرِفَتِی بِهِ أَکْثَرُ.

قالَ أَبی: فَدَعَوْتُ بِدابَّتِی وَرَکِبْتُ إلی الفَیْضُ مِنْ ساعَتی فَصِرْتُ إِلَیْهِ وَمَعِی قَعْنَبٌ فِی الظَّهِیرَةِ، فَاسْتَأْذَنْتُ إِلَیْهِ، فَأَرْسَلَ إِلَیَّ [وَقالَ]

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: جُعِلْتُ فِداکَ قَدْ جَلَسْتُ مَجْلِساً، أَرْفَعُ قَدْرَکَ عَنْهُ، وَهُوَ جالِسٌ عَلَی شَرابِهِ، فَأَرْسَلْتُ إِلَیْهِ وَاللَّهِ لا بُدَّ مِنْ لِقائِکَ، فَخَرَجَ إِلَیَّ فِی قَمِیصٍ رَقِیقٍ إِزارٍ مُوَرَّدٍ فَأَخْبَرْتُهُ بِما بَلَغَنی، فَقالَ لِقَعْنَبٍ: لا جُزِیتَ خَیْراً، أَلَمْ أتُقَدِّمْ إِلَیکَ أَن لا تُخْبِرَ أَبَا عَبْدِ اللَّهِ فَتَغُمَّهُ؟ ثُمَّ قالَ لی: لا بَأْسَ َ، فَلَیْسَ فِی قَلْبِ الأَمِیرِ مِنْ ذلِکَ شَی ءٌ، قالَ: فَما مَضَتْ بَعْدَ ذلِکَ إِلاّ أیَّامٌ یَسِیرَةٌ حَتّی حُمِلَ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ سِرّاًً إِلی بَغدْادَ وَحُبِسَ، ثُمَّ اُطْلِقَ، ثُمَّ حُبِسَ، ثُمَّ سَلَّمَ إِلی السَّنْدِیّ بْنِ شاهَکَ فَحَبَسَهُ وَضَیَّقَ عَلَیْهِ، ثُمَّ بَعَثَ إِلَیْهِ الرَّشِیدُ بِسَمٍّ فِی رُطَبٍ وَأَمَرَهُ أَنْ یُقَدِّمَهُ إِلَیْهِ وَیُحَتِّمَ عَلَیْهِ

(Harun) Ar-Rashid sent him some poisoned dates, and ordered him to take them to the Imam, and force him to eat the dates. He did this and that was how the Imam (a.s.) died.”

7-11 Ali ibn Abdullah al-Warraq, Al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mukattib, Ahmad ibn Ziyad ibn Ja’far al-Hamadani, Al-Husayn ibn Ibrahim ibn Natana, Ahmad ibn Ali ibn Ali ibn Ibrahim ibn Hashem, Muhammad ibn Ali Majiluwayh and Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Uthman ibn Isa, on the authority of Sufyan ibn Nazar, “One day I was standing in the presence of Al-Ma’mun. He asked, “Do you know who taught me about Shiism?” All the people who were present said, “No, by God, we do not know.” He said, “(Harun)

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Ar-Rashid taught me.” They asked him, “How is that so? It was (Harun) Ar-Rashid who killed the members of this Household!”

Al-Ma’mun said, “He killed them for his rule. A Kingdom is barren(1). One year I accompanied Harun when he went for the Hajj pilgrimage. When we reached Medina, he told his gate-keepers, “Whoever enters who is from the people of Medina, Mecca, the Immigrants(2), the Helpers(3), the Hashemites or others from the Quraysh (tribe) must state his relationship.” Whoever entered said that he was so and so, the son of so and so, until he reached his grandfather from the Hashemites, the Quraysh (tribe), the Immigrants or the Helpers. Then Harun would grant him gifts anywhere from two-hundred to five-thousand Dinars according to his nobility, and the honor of his grandfathers in their exile (from Mecca to Medina). One day I was present there when Al-Fadhl ibn Rabee’ said, “O Commander of the Faithful (Harun)! There is a man at the door who claims to be Musa ibn Ja’far ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.).” Immediately Harun faced us who were standing near his head, Al-Amin and al-Mo’taman and the rest of the chiefs present and said, “Straighten yourselves up!” Then he faced the gate-keeper and said, “Let him in. Be careful that he not sit down anywhere but on my special seat.” Then a Sheikh(4) entered who had become pale due to extensive worshipping. He was slim and wrinkled. His face and nose

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were affected by the extent of prostrations. When he saw (Harun) Ar-Rashid, he tried to get off the donkey he was riding on. Then Ar-Rashid said, “By God, you should sit only on my special seat.”

فِی تَناوُلِهِ مِنْهُ فَفَعَلَ، فَماتَ صَلَواتُ اللَّهِ عَلَیْهِ.

11 - حَدَّثَنا عَلِیُّ بْنُ عَبْدِ اللَّه الوَرَّاقُ؛ وَالحُسَیْنُ بْنُ إِبْراهیمَ بْنِ أَحْمَدَ بْنِ هِشامِ المُکَتَّبُ؛ أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیُّ؛ وَالحُسَیْنُ بْنُ إِبْراهیمَ بْنِ ناتانَةَ وَأَحْمَدُ بْنُ عَلِیِّ بْنِ إِبراهِیمَ بْنِ هاشِمٍ؛ وَمُحَمَّدُ بْنُ عَلِی ماجِیلوَیْه؛ وَمُحَمَّدُ بْنُ مُوسَی بْنِ المُتَوَکِّل - رَضِیَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبِیهِ، عَنْ عُثْمانِ بْنِ عِیسَی، عَنْ سُفْیانَ بْنِ نَزارٍ قالَ: کُنْتُ یَوْماً عَلَی رَأْسِ الْمَأمُونِ، فَقالَ: أَتَدْرُونَ مَنْ عَلَّمَنی التَّشَیُّعَ؟ فَقالَ القَوْمُ جَمِیعاً: لا وَاللَّهِ ما نَعْلَمُ؟ قالَ: عَلَّنِیهِ الرَّشِیدُ، قِیلَ لَهُ: وَکَیْفَ ذلِکَ وَالرَّشِیدُ کانَ یَقْتُلُ أَهْلَ هذا الْبِیْتِ؟ قالَ: کانَ یَقْتُلُهُمْ عَلَی المُلْکِ، لأَنَّ المُلْکِ عَقِیمٌ وَلَقَدْ حَجَجْتُ مَعَهُ سِنَةً، فَلَمَّا صارَ إِلی المَدِینَةِ تَقَدَّمَ إِلی حُجَّابِهِ وَقالَ: لا یَدْخُلَنَّ عَلِیَّ رَجُلٌ مِنْ أَهْلِ المَدِینَةِ وَمَکَّةِ مِنْ أبْناءَ المُهاجِرِین وَالأَنْصارِ و بَنِی هاشِمٍ وَسائِرِ بُطُونِ قُرَیْشٍ إِلاّ نَسَبَ نَفْسَهُ، وَکانَ الرَّجُلُ إِذا دَخَلَ عَلَیْهِ قالَ: أَنَا فُلانُ بْنُ فُلانٍ حَتّی یَنْتَهِی إِلی جَدِّهِ مِنْ هاشِمیٍّ أَوْ قُرَشِیّ ٍّ أَوْ مُهاجِرِیٍّ أَوْ أَنْصارِیٍّ، فَیَصِلُهُ مِنَ المالِ بِخَمْسَةِ آلافَ دِینارٍ وَما دُونَها إِلی مِأَتَیْ دِینارٍ، عَلَی قَدْرٍ شَرَفِهِ وَهِجْرَةِ آبائِهِ.

فَأَنَا ذاتَ یَوْمٍ واقِفٌ إِذْ دَخَلَ الفَضْلُ بْنُ الرَّبِیعُ فَقالَ: یا أَمِیرَ الْمُؤْمِنینَ عَلَی البابِ رَجُلٌ یَزْعَمُ أَنَّهُ مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِیِّ بْنِ الحُسَیْنِ بْنِ عَلِیِّ بْنِ أَبِی طالِبٍ عَلَیْهِمُ السَّلاَمُ

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فَأَقْبَلَ عَلَیْنا وَنَحْنُ قِیامٌ عَلَی رَأسِهِ، وَالأَمِینُ وَالمُؤْتَمَنُ، وَسائِرُ القَوَّاد، فَقالَ: احْفَظُوا عَلَی أَنْفُسِکُمْ، ثُمَّ قالَ لِآذِنِهِ: أِئْذَنْ لَهُ، وَلا یَنْزِلْ إِلاّ عَلَی بَساطِی.

فَإِنَّا لَکَذلِکَ إِذْ دَخَلَ شَیْخٌ مُسَخَّدٌ، قَدْ أَنْهَکَتْهُ العِبادَةُ، کَأَنَّهُ شَنٌ بالٍ قَدْ کُلِمَ مِنَ السُّجُودِ وَجْهُهُ وَأَنْفُهُ، فَلَمَّا رَأی الرَّشِیدَ رَمی بِنَفْسِهِ عَنْ حِمارٍ کانَ راکِبَةُ، فَصاحَ الرَّشِیدُ: لا واللَّه إِلاّ عَلَی بَساطِی، فَمَنَعَهُ الحُجَّاب مِنَ التَّرَجُّلِ، وَنَظَرْنا إِلَیْهِ بِأَجْمَعِنا بِالْإِجْلالِ وَالإِعْظام فَما

The gate-keepers did not let the Imam (a.s.) get off the donkey. We all looked at him with great honor and respect. He rode on his donkey until he reached the especial seat. All the gate-keepers and the chiefs were around him. Then he got off. Ar-Rashid got up and came forward until he reached the especial seat. Then Harun kissed his face and eyes, took his hand and took him to the uppermost part of the room and sat down with him. He started talking with him. While talking, he faced him and asked him about his health and conditions. Then Harun asked the Imam (a.s.), “O Abul Hassan (Al-Kazim (a.s.))! How many people do you support?” The Imam (a.s.) said, “More than five-hundred.” Harun said, “Are they all your children?” The Imam (a.s.) said, “No, most of them are servants and companions. I have more than thirty children: So many boys and so many girls.” Harun asked, “Why don’t you marry off the girls to their cousins, or other suitable people?” The Imam (a.s.) said, “I do not have enough money.” Harun

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said, “What condition is your land in?” The Imam (a.s.) said, “Sometimes it yields produce and at other times it does not.” Harun asked, “Do you have any debts?” The Imam (a.s.) said, “Yes.” Harun asked, “How much?” The Imam (a.s.) said, “Around ten-thousand Dinars.” Then Ar-Rashid said, “O cousin! I will give you enough money to marry off your daughters and sons, pay back your debts and revive your land.” The Imam (a.s.) said, “O cousin! I hope the relatives fulfill the rights of kinship with you, and thank God for your nice intentions and tangible relationship. Our ties of kinship come from the same root. We are from the same family. Al-Abbas was the uncle of God’s Prophet (S). He and the Prophet’s (a.s.) father formed two strong tree trunks which were attached to one another from the roots. He was also the uncle of Ali ibn Abi Talib (a.s.). He and Ali’s father also formed two strong tree trunks which were attached to one another from the roots. I hope that God will not make you change your mind about what you want to do. He has granted you power and has established you to be from a noble family.” Harun said, “O Abul Hassan! It will be an honor for me to do that.”

He (a.s.) said, “O Commander of the Faithful! Indeed the Honorable the Exalted God has made it incumbent upon the rulers to provide for the poor people in the nation, to pay off

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the debts of those in debt; to assist the people who are overburdened; to clothe the people who are destitute; and to be kind to the prisoners and slaves. You are the one most suitable to do these things.” Harun said, “O Abul Hassan! I will do that.”

زالَ یَسِیرُ عَلَی حِمارِه حَتّی صارَ إِلی البِساط، وَالحُجَّابُ وَالقَوَّادُ مُحْدِقُونَ بِهِ، فَنَزَلَ فَقامَ إِلَیْهِ الرَّشِیدُ وَاستَقْبَلَهُ إِلی آخِرَ البِساط، وَقَبَّلَ وَجْهُهُ وَعَیْنَیْهِ وَأَخَذَ بِیَدِهِ حَتّی صَیَّرَهُ فِی صَدْرِ الَمجْلِسِ وَأَجْلِسَهُ مَعَهُ فِیهِ، وَجَعَلَ یُحَدِّثُهُ وَیُقْبِلُ بِوَجْهِهِ عَلَیْهِ وَیَسْأَلُهُ عَنْ أَحْوالِهِ.

ثُمَّ قالَ لَهُ: یا أَبَا الحَسَنِ ما عَلَیْکَ مِنَ العِیالِ؟ فَقالَ: یَزِیدُونَ عَلَی الخَمْسِمِائَةٍ، قالَ: أَوْلادٌ کُلُّهُمْ؟ قالَ: لا، أَکْثَرُهُم مَوالِیّ وَحَشَمٌ، أَمَّا الوَلَدُ فَلِی نَیِّفٌ وَثَلاثُونَ، الذُّکْرانُ مِنْهُمْ کَذا، وَالنِّسْوانُ مِنْهُمْ کَذا، قالَ: فَلِمَ لا تُزَوِّجُ النِّسْوانَ مِنْ بَنی عُمُومَتِهِنَّ وَأَکْفائِهِنَّ؟ قالَ: الیَدُ تَقْصُرُ عَنْ ذلِکَ، قالَ: فَما حالُ الضَّیْعَةِ؟ قالَ: تُعْطی وَقْتٍ وَتَمْنَعُ فِی آخَرَ؟ قالَ: فَهَلْ عَلَیْکَ دَیْنٌ؟ قالَ: نَعَمْ، قالَ: کَمْ؟ قالَ: نَحْوُ عَشَرَةَ آلاْفِ دِینارٍ.

فَقالَ لَهُ الرَّشِیدُ: یا ابْنَ عَمِّ أَنَا أُعْطِیکَ مِنَ المالِ ما تُزَوِّجُ الذُّکْران وَالنِّسْوانَ وَتَقْضِی الدَّیْنَ وَتَعْمُرُ الضِّیاعَ، فَقالَ لَهُ: وَصَلَتْکَ رَحِمٌ یا ابْنَ عَمِّ وَشَکَرَ اللَّهُ لَکَ هذِهِ النِّیَّة الجَمِیلَةَ، وَالرَّحِمُ ماسَّةٌ وَالقَرابَةُ وَاشِجَةٌ وَالنَّسَبَ واحِدٌ، وَالعَبَّاسُ عَمُّ النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، وَصِنْوٌ أَبِیهِ، وَعَمُّ عَلِیِّ بْنِ أَبی طالِبٍ عَلَیْهِ السَّلامُ وَصِنْوٌ أَبِیهِ، وَما أَبْعَدَکَ اللَّهُ مِنْ أَنُ تَفْعَلَ ذلِکَ، وَقَدْ بَسَطَ یَدَکَ وَأَکْرَمَ عُنْصُرَکَ، وَأعَلَی مُحْتَدَکَ، فَقالَ: أَفْعَلُ ذلِکَ یا أَبَا الحَسَن وَکِرامَةً. فَقالَ: یا أَمِیرُ الْمُؤْمِنینَ إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ فَرَضَ عَلَی وُلاةِ عَهْدِهِ أَنْ یَنْعَشُوا فُقَراء الاُمَّةِ وَیَقْضُوا

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عَنِ الغارِمِینَ، وَیُؤَدُّوا عَنِ المُثْقَلِ، وَیَکْسُوا العارِیّ وَیُحْسِنُوا إِلی العانِی فَأَنت أَوْلی مَنْ یَفْعَلُ ذلِکَ، فَقالَ: أَفْعَلُ یا أَبَا الحَسَنِ.

Then he stood up. (Harun) Ar-Rashid stood up out of respect for him, and kissed him on the eyes and face. Then he faced me (Abdullah), (Muhammad) Al-Amin, and (Ibrahim) Al-Moa’taman and said, “O Abdullah, Muhammad and Ibrahim! Move ahead of your uncle and your Master, hold the horse strap for him. Fix his clothes and accompany him to his house.”

Then Abul Hassan Musa ibn Ja’far (a.s.) gave me the glad tidings that I would become the Caliph in private. He asked me to treat his son kindly when I take over the rule. Then we returned. I was braver than my brothers with my father. Then in private I asked him, “O Commander of the Faithful! Who was this man whom you honored and respected so much? Who was him for whom you stood up, went to welcome him, had him seated at the head of the room, and you sat down in a lower position yourself? Who was he for whom you ordered us to hold the horse strap?” He said, “This is the Divine Leader of the people, the Proof of God for His creatures, and His Successor over His servants.” I said, “O Commander of the Faithful! Are not all these characteristics yours? Are they not in you?” He said, “I am the people’s leader on the surface and by force, but Musa ibn Ja’far (a.s.) is

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the True Divine Leader. O my son! By God, he (a.s.) more deserves to succeed God’s Prophet (S) than me and all the other people. I swear by God that even if you try to take away the rule from me, I will chop off your head. A Kingdom is barren.”

When Harun decided to go from Medina to Mecca, he ordered that two-hundred Dinars be put in a black bag. He faced Al-Fadhl ibn Rabee’ and said, “Take this to Musa ibn Ja’far and tell him, “The Commander of the Faithful said that for the moment we are having hard times. Our presents will be delivered to you later.”

I objected and said, “O Commander of the Faithful! You give five-thousand Dinars or so much to the progeny of the Muhajireen (emigrants), the Ansar (helpers), other members of the Quraysh (tribe), the Hashemites, and others whom you do not even know their family ties. However, are you going to give only two-hundred Dinars to Musa ibn Ja’far whom you honored and respected so much?” This is much less than what you gave all the other people.” Harun said, “Shut up! Son of a bitch! If I give him what I promised to give him, I will not be safe from facing one-hundred thousand men with swords from his followers and

ثُمَّ قامَ، فَقامَ الرَّشِیدُ لِقِیامِهِ وَقَبَّلَ عَیْنَیْهِ وَوَجْهَهُ ثُمَّ أَقْبَلَ عَلِیِّ وَعَلَی الأَمِینِ وَالمُؤْتَمَنِ، فَقالَ: یا عَبْدِ اللَّه وَیا مُحَمَّدُ، وَیا إِبْراهیمُ امْشُوا بَیْنِ یَدِیَ عَمِّکُمْ وَسَیِّدِکُمْ، خُذُوا بِرِکابِهِ، وَسَوُّوا عَلَیْهِ ثِیابَهُ

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وَشَیِّعُوهُ إِلی منْزِله، فَأَقْبَلَ عَلِیَّ أَبُو الحَسَنِ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ سِرّاً بَیْنِی وَبَیْنَهُ فَبَشَّرَنی بِالْخِلافَةِ، فَقالَ لی: إِذا مَلَکْتَ هذا الأَمْرَ فَأَحْسِنْ إِلی وُلْدِی.

ثُمَّ انْصَرَفْنا وَکُنْتُ أَجْراً وُلْدِ أَبی عَلَیْهِ، فَلَمَّا خَلاَ الَمجْلِسُ قُلْتُ: یا أَمِیرَ الْمُؤْمِنینَ مَنْ هذا الرَّجُلُ الَّذِی قَدْ أَعْظَمْتَهُ وَأَجْلَلْتَهُ، وَقُمْتَ مِنْ مَجْلِسِکَ إِلَیْهِ فَاسْتَقْبَلْتَهُ، وَأَقْعَدْتَهُ فِی صَدْرِ الَمجْلِسِ، وَجَلَسْتَ دُونَهُ، ثُمَّ أَمَرْتَنا بِأَخْذِ الرِّکابِ لَهُ؟! قالَ: هذا إِمامُ النَّاسِ وَحُجَّةَ اللَّهِ عَلَی خَلْقِهِ وَخَلِیفَتُهُ عَلَی عِبادِهِ، فَقُلْتُ: یا أَمِیرَ الْمُؤْمِنینَ أَوْ لَیْسَتْ هذِهِ الصِّفاتُ کُلِّها لَکَ وَفِیکَ؟ فَقالَ: أَنَا إِمامُ الجَماعَةِ فِی الظَّاهِر وَالغَلَبَةِ وَالقَهْرِ، وَمُوسَی بْنُ جَعْفَرٍ عَلَیْهِ السَّلامُ إِمامُ حَقٍّ، وَاللَّهِ یا بُنَیَّ إِنَّهُ لأَحَقُّ بِمَقامِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ مِنِّی وَمِنَ الْخَلْقِ جَمِیعاً، وَوَاللَّهِ لَوْ نازَعْتَنی هذا الأَمْرَ لَأَخَذْتُ الَّذِی فِیهِ عَیْناکَ، فَإِنَّ المُلْکَ عَقِیمٌ.

فَلَمَّا أَرادَ الرَّحِیلَ مِنَ المَدِینَة إِلی مَکَّةِ أَمَرَ بِصُرَّةٍ سَوْداءَ فِیها مائتا دِینارٍ، ثُمَّ أَقْبَلَ عَلَی الفَضْلِ بْنِ الرَّبِیعِ، فَقالَ لَهُ: إِذْهَبْ بِهذِهِ إِلی مُوسَی بْنِ جَعْفَرٍ وَقُلْ لَهُ: یَقُولُ لَکَ أَمِیرُ الْمُؤْمِنینَ: نَحْنُ ضِیقَةٍ وَسَیَأْتِیکَ بِرُّنا بَعْدَ الوَقْتِ.

فَقُمْتُ فِی صَدْرِهِ فَقُلْتُ: یا أَمِیرَ الْمُؤْمِنینَ تُعْطی أَبْناءَ المُهاجِرِینَ وَالأَنْصارَ وَسائِرَ قُرَیْشٍ وَبَنِی هاشِمٍ وَمَنْ لا یُعْرَفُ حَسَبُهُ وَنَسَبُهُ خَمْسَةَ آلافِ دینارٍ إِلی ما دُونَها، وَتُعْطی مُوسَی بْنِ جَعْفَرٍ وَقَدْ أَعْظَمْتَهُ و أَجْلَلْتَهُ مِائَتَیْ دِینارٍ أَخَسَّ عَطِیَّةٍ أَعْطَیْتَها أَحَداً مِنَ النَّاسِ؟! فَقالَ: اسْکُتُ لا اُمَّ لَکَ، فَإِنِّی لَوْ أَعْطَیْتُ هذا ما ضَمِنْتُهُ لَهُ ما کُنْتُ أَمِنْتُهُ أَنْ یَضْرِبَ وَجْهِی

friends. This man’s poverty, and the poverty of his members of household is safer for me than their being wealthy and well-to-do.

When Mokhariq - the singer -

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saw this, he got mad. He went to (Harun) Ar-Rashid and said, “O Commander of the Faithful! When I entered Medina most of the people expected me to give them something. If I do not give them anything before I leave they will not recognize the generosity of the Commander of the Faithful with me, and my rank near you.” Then Harun ordered that he be given ten-thousand Dinars. Again Mokhariq said, “O Commander of the Faithful! This is for the people of Medina. I also have some debts which I must pay back.” Then Harun ordered that he be given another ten-thousand Dinars. Again Mokhariq said, “O Commander of the Faithful! My daughters are about to get married. I need to prepare dowries for them.” Then Harun ordered that he be given another ten-thousand Dinars. Then Mokhariq said, “O Commander of the Faithful! Please establish some wages for me so that the living expenses for my life, that of my wife, my daughters and their spouses be paid for.” Harun ordered that a land which had an annual income of ten-thousand Dinars be given to him. He ordered that all this be immediately given to him.

Then Mokhariq immediately stood up and went to see Musa ibn Ja’far (a.s.) and told him, “When I realized what this damned one has done to you, I tricked him for your sake, and took thirty-thousand Dinars plus land which has more than ten-thousand Dinars in annual income for you. O my Master! I

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swear by God that I do not need any of this. I only took them for you. I bear witness that this land is yours and I have brought you the money.

Imam Musa ibn Ja’far (a.s.) said, “May God give you blessings by means of your property, and grant you good rewards. I will not take even one Dirham or any of your land. I welcome your kindness and recognize your good intentions. Return. May you be guided. And do not return to me in this regard. He kissed the Imam’s hands and returned (to Harun).(1)

7-12 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, “I always loved the Members of the Holy Household (a.s.), but used to express my hatred for them in the presence of (Harun) Ar-Rashid in order to get closer to him. When Ar-Rashid went

غَداً بِمِائةِ أَلْفِ سَیْفٍ مِنْ شِیعَتِهِ وَمَوالِیهِ، وَفَقْرُ هذا وَأَهْلِ بَیْتِهِ أَسْلَمُ لی وَلَکُمْ مِنْ بَسْط أَیْدِیهِم أَعْیُنِهِمْ.

فَلَمَّا نَظَرَ إِلی ذلِکَ مُخارِقُ المُغَنِّی دَخَلَهُ فِی ذلِکَ غَیْظٌ، فَقامَ إِلی الرَّشِیدِ فَقالَ: یا أَمِیرَ الْمُؤْمِنینَ قَدْ دَخَلْتُ المَدِینَةَ وَأَکْثَرَ أَهْلِها یَطْلُبُونَ مِنِّی شَیْئاً، وَإِنْ خَرَجْتُ وَلَمْ أَقْسِم فِیهِمْ شَیْئاً لَمْ یَتَبَیَّنْ لَهُمْ تَفَضُّلُ أَمِیرِ الْمُؤْمِنینَ عَلِیَّ وَمَنْزِلَتی عِنْدَهُ، فَأَمَرَ لَهُ بِعَشَرَةِ آلافَ دِینارٍ، فَقالَ لَهُ: یا أَمِیرَ المُؤْمِنِینِ هذا لأَهْلِ المَدِینَةِ وَعَلِیَّ دَیْنٌ أَحْتاجُ أَنْ أَقْضِیَهُ، فَأَمَرَ لَهُ بِعَشَرَةِ آلافِ دِینارٍ اُخْری ، فَقالَ لَهُ: یا أَمِیرِ الْمُؤْمِنین بَناتِی اُرِیدُ أَنْ اُزَوِّجَهُنَّ وَأَنَا

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مُحْتاجٌ إِلی جَهازَهُنَّ، فَأَمَرَ لَهُ بِعَشَرَةِ آلافِ دِینارٍ اُخْری ، فَقالَ لَهُ: یا أَمِیرَ الْمُؤْمِنِینَ لا بُدَّ مِنْ غَلَّةٍ تُعْطِینِیها تَرُدَّ عَلِیُّ وَعَلَی عِیالی وَبَناتِی وَأَزْواجِهِنَّ القُوتَ، فَأَمَرَ لَهُ بِأَقْطاعٍ ما تَبْلُغُ غَلَّتُهُ فِی السَّنَةِ عَشَرَةَ آلافِ دِینارٍ وَأَمَرَ أَنْ یُعَجِّلَ ذلِکَ لَهُ مِنْ ساعَتِهِ.

ثُمَّ قامَ مُخارِقُ مِنْ فَوْرِهِ وَقَصَدَ مُوسَی بْنِ جَعْفَرَعَلَیْهِمَا السَّلاَمُ وَقالَ لَهُ: قَدْ وَقَفْتُ عَلَی ما عامَلَک بِهِ هذا المَلْعُونُ وَما أَمَرَ لَکَ بِهِ وَقَدْ احْتَلْتُ عَلَیْهِ لَکَ وَأَخَذْتُ مِنْهُ صِلاتٍ ثَلاثِینَ أَلْفَ دِینارٍ وَأقْطاعاً تُغِلُّ فِی السِّنَةِ عَشَرةَ آلافِ دِینارٍ، وَلا وَاللَّهِ یا سَیِّدی ما أَحْتاجُ إِلی شَی ءٍ مِنْ ذلِکَ، ما أَخَذْتُهُ إِلاَّ لَکَ، وَأَنَا أَشْهَدُ لَکَ بِهذِهِ الأَقْطاع وَقَدْ حَمَلْتُ المالَ إِلَیکَ.

فَقالَ: بارِکَ اللَّه لَکَ فِی مالِکَ وَأَحْسَنَ جَزاکَ، ما کُنْتُ لآخُذَ مِنْهُ دِرْهَماً واحِداً وَلا مِنْ هذِهِ الأَقْطاعِ شَیْئاً وَقَدْ قَبِلْتُ صَلَتَکَ وَبِرَّکَ، فَانْصَرِفْ راشِداً، وَتُراجِعْنی فِی ذلِکَ فَقَبَّلَ یَدَهُ و انْصَرِفَ.

12 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبِیهِ، عَنِ الرَّیانِ بْنِ شَبِیبٍ قالَ: سَمِعْتُ الْمَأمُونَ یَقُولُ: ما زِلْتُ أُحِبُّ أَهْلَ البِیْتِ عَلَیْهِمُ السَّلاَمُ وَأَظْهِرُ لِلرَّشِیدِ بُغْضَهُمْ تَقَرُّباً إِلَیْهِ فَلَمَّا حَجَّ الرَّشِیدُ کُنْتُ أَنَا وَمُحَمَّدٌ وَالقاسِمُ مَعَهُ، فَلَمَّا کانَ

on the Hajj pilgrimage, Muhammad, Al-Qasim and I accompanied him.

When he was in Medina, he gave permission for the people to come see him. The last person to come was Musa ibn Ja’far (a.s.). When Ar-Rashid saw him, he moved and stared at the Imam (a.s.) until he reached the room in which Ar-Rashid was. When he got closer, Ar-Rashid kneeled down, hugged him and looking at him

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said, “O Abul Hassan (Al-Kazim (a.s.))! How are you? And how is your wife? And how is your father’s wife? How are you? How are you doing?”

He kept asking him such questions, and the Imam (a.s.) kept saying, “Fine, fine.” When he stood up, Ar-Rashid got up. Abul Hassan (a.s.) insisted that he remain seated and hugged him. Then he greeted him and said farewell.

Al-Ma’mun said, “I was more daring than my brothers in the presence of my father. When Abul Hassan Musa ibn Ja’far departed, I told my father, “O Commander of the Faithful! You treated this man in such a way that you never treated anyone of the descendants of the Immigrants, the Helpers, or the Hashemites! Who was this man?” Harun said, “O my son! This is the Inheritor of the Knowledge of the Prophets. This is Musa ibn Ja’far. If you want correct knowledge, he has it.” Al-Ma’mun said, “From then on their love was rooted in my heart.”

7-13 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father that he had heard one of his companions say, “When (Harun) Ar-Rashid imprisoned Musa ibn Ja’far (a.s.), he could not see the daytime. He feared that Harun might kill him. Then Musa ibn Ja’far (a.s.) made ablutions again, turned his face towards the Qibla, and said four units of prayers to the Honorable the Exalted God. Then he prayed using the

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following supplications.

The Imam (a.s.) said, “O my Master! Please save me from the hands of Harun. O the Savior of the trees from the midst of mud, sand (and water)! O the Savior of milk from the midst of excretions and blood(1)!’ O the Savior of the offspring from the midst of the placenta and the uterus! O the Savior of the fire from the midst of iron and stone! O the Savior of the soul from the midst of the intestines! Save me from the hands of Harun.”

بِالْمَدِینَةِ اسْتَأْذَنَ عَلَیْهِ النَّاسُ وَکانَ آخِرُ مَنْ أَذِنَ لَهُ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ، فَدَخَلَ فَلَمَّا نَظَرَ إِلَیْهِ الرَّشِیدُ تَحَرَّکَ وَمَدَّ بَصَرَهُ وَعُنُقَهُ إِلَیْهِ حَتّی دَخَلَ البِیْتَ الَّذِی کانَ فِیهِ.

فَلَمَّا قَرُبَ جَثا الرَّشِیدُ عَلَی رُکْبَتَیْهِ وَعانَقَهُ ثُمَّ أَقْبَلَ عَلَیْهِ، فَقالَ لَهُ: کَیْفَ أَنْتَ یا أَبَا الحَسَن؟ وَکَیْفَ عِیالُکَ وَعِیالُ أَبِیکَ؟ کَیْفَ أَنْتُمْ، ما حالُکُمْ؟ فَما زالَ یَسْأَلُهُ هذا وَأَبُو الحَسَنِ یَقُولُ: خَیْرٌ خَیْرٌ، فَلَمَّا قامَ أَرادَ الرَّشِیدُ أَن یَنْهَضَ، فَأَقْسَمَ [عَلَیْهِ] أَبُو الحَسَنِ فَأَقْعَدَهُ وَعانَقَهُ، وَسَلَّمَ عَلَیْهِ وَوَدَّعَهُ، قالَ الْمَأمُونُ: کُنْتُ أَجْراً وُلْدِ أَبی عَلَیْهِ.

فَلَمَّا خَرَجَ أَبُو الحَسَن مُوسَی بْنِ جَعْفَرٍ قُلْتُ لأَبِی: یا أَمِیرَ الْمُؤْمِنین لَقَدْ رَأَیْتُکَ عَمِلْتَ بِهذَا الرَّجُلِ شَیْئاً ما رَأَیْتُکَ فَعَلْتَهُ بِأَحَدٍ مِنْ أَبْناءِ المُهاجِرِینَ وَالأَنْصارِ، وَلا بِبَنِی هاشِمٍ! فَمَنْ هذا الرَّجُلُ؟ فَقالَ: یا بَنِی هذا وارِثُ عِلْمِ النَبِیِّینَ، هذا مُوسَی بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ، إِنْ أَرَدْتَ العِلْمَ الصَّحِیحَ فَعِنْدَ هذا، قالَ الْمَأمُونُ: فَحِینَئِذٍ انْغَرَسَ فِی قَلْبِی مَحَبَّتُهُمْ.

13 - حَدَّثَنا مُحَمَّدُ بْنُ عَلِیٍّ ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبِیهِ، قالَ: سَمِعْتُ

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رَجُلاً مِنْ أَصْحابِنا یَقُولُ: لَمّا حَبَسَ الرَّشِیدُ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ جَنَّ عَلَیْهِ اللَّیْلُ، فَخافَ ناحِیَة هارُونَ أَنْ یَقْتُلَهُ، فَجَدَّدَ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ طَهُورَهُ فَاسْتَقْبَلَ بِوَجْهِهِ القِبْلَةَ وَصَلَّی لِلَّهِ عَزَّ وَجَلَّ أَرْبَعَ رَکَعاتٍ، ثُمَّ دَعا بِهذِهِ الدَّعَواتِ: فَقالَ: «یا سَیِّدی نَجِّنی مِنْ حَبْسِ هارُونَ وَخَلِّصْنی مِنْ یَدِهِ یا مُخَلَّصِ الشَّجَرِ مِنْ بَیْنِ رَمْلٍ وَطِینٍ [و ماء] وَیا مُخَلِّصَ اللَّبَنِ مِنْ بِیْنِ فَرْثٍ وَدَمٍ، وَیا مُخَلِّصَ الوَلَدِ مِنْ بَیْنِ مَشِیمَةٍ وَرَحِمٍ وَیا مُخَلِّصَ النَّارِ مِنَ الحَدِید وَالْحَجَرِ، وَیا مُخَلِّصَ الرُّوحُ مِنْ بَیْنِ الأَحْشاءِ وَالأَمْعاءِ خَلِّصْنی مِنْ یَدِ هارُونَ».

The narrator of this tradition added, “When Musa (a.s.) said this prayer, Harun saw a black man in his dream. He had a drawn out sword in his hand. He stood over Harun’s head and said, “O Harun! Free Musa ibn Ja’far or I will chop off your head with this sword.”

Then Harun feared the black man’s awesomeness, and called in his gatekeeper. The gatekeeper came in. Harun told him, “Go to the prison and free Musa ibn Ja’far.”

The narrator of this tradition added, “Then the gatekeeper left. When he arrived at the jail he called in the prison guard. The prison guard asked, “Who is it?” The gatekeeper said, “The Caliph has called in Musa ibn Ja’far. Take him out of his cell and free him.” The prison guard said, “O Musa! The Caliph has called you in.” Then Musa (a.s.) got up frightened and said, “He would not call me in tonight unless he had some wicked intentions about me.”

Then

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he got up while he was crying and sad, worried for his life. He went to Harun while shaking.(1) Then the Imam (a.s.) greeted Harun and Harun greeted him back. Then Harun asked him, “I swear to you by God to tell me if you have made any supplications tonight?” The Imam (a.s.) said, “Yes.” He asked, “What were they?” The Imam (a.s.) said, “I made another ablution, said four units of prayers to the Honorable the Exalted God, raised my head towards the sky and said, “O my Master! Please save me from the hands of Harun and his wickedness.” The Imam (a.s.) told him the rest of his supplications.

Then Harun said, “Indeed God accepted your prayer. O gatekeeper! Free him!” Then Harun asked for three robes of honor to be given to him, gave him his own horse, honored him and took the Imam (a.s.) for his own bosom companion. Harun then said, “Recite that prayer for me.” The Imam (a.s.) taught it to him.

The narrator of the tradition added, “He freed him and had his gatekeeper accompany him to his house. From then on Musa ibn Ja’far (a.s.) was honored and respected by Harun and went to see him every Thursday until Harun imprisoned him again. This time he did not free him until he handed him over to As-Sandi ibn Shahak who murdered him with poison.

قالَ: فَلَمَّا دَعا مُوسَی عَلَیْهِ السَّلامُ بِهذِهِ الدَّعَواتِ أَتی هارُونَ رَجُلٌ أَسْوَدُ فِی مَنامِه، وَبِیَدِهِ سَیْفٌ قَدْ سَلَّهُ، فَوَقَفَ عَلَی رَأْسِ

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هارُونَ وَهُوَ یَقُولُ: یا هارُونُ اطْلِقْ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ وَإِلاّ ضَرَبْتُ عِلاوَتَکَ بِسَیْفِی هذا، فَخافَ هارُونُ مِنْ هَیْبَتِه، ثُمَّ دَعا الحاجِبَ فَجاءَ، فَقالَ لَهُ: إذْهَبْ إِلی السِّجْنِ فَأَطْلِقْ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ، قالَ: فَخَرَجَ الحاجِبُ فَقَرَعَ بابَ السِّجْنِ فَأَجابَهُ صاحِبُ السِّجْنِ، فَقالَ مَنْ ذاً؟ قالَ: إِنَّ الخَلِیفَةَ یَدْعُو مُوسَی بْنِ جَعْفَرٍ فَأَخْرَجْهُ مِنْ سِجْنِکَ وَأَطْلِقْ عَنْهُ، فَصاحَ السُّبْحانُ: یا مُوسَی إِنَّ الخَلِیفَةَ یَدْعُوکَ.

فَقامَ مُوسَی عَلَیْهِ السَّلامُ مَذْعُوراً فَزَعاً، وَهُوَ یَقُولُ: لا یَدْعُونِی فِی جَوْفِ هذا اللَّیْلِ إِلاّ لِشَرٍّ یُرِیدُهُ بی، فَقامَ باکِیاً حَزِیناًمَغْمُوماً آیِساً مِنْ حَیاتِه فَجاءَ إِلی هارُونَ وَهُوَ یَرْتَعِدُ فَرائِصُهُ فَقالَ: سَلامٌ عَلَی هارُونَ، فَرَدَّ عَلَیْهِ السَّلامُ، ثُمَّ قالَ لَهُ هارُونُ: ناشَدْتُکَ بِاللَّه هَلْ دَعَوْتَ فِی جَوْفِ هذا اللَّیْلَةِ بِدَعَواتٍ؟ فَقالَ: نَعَمْ، قالَ: وَما هُنَّ؟ قالَ: جَدَّدْتُ طَهُوراً، وَصَلَّیْتُ لِلَّهِ عَزَّ وَجَلَّ أَرْبَعَ رَکَعاتٍ، وَرَفَعْتُ طَرَفِی إِلی السَّماءِ وَقُلْتُ:«یا سَیِّدی خَلِّصْنی مِنْ یَدِ هارُونَ وَشَرِّهُ» - وَذَکَرَ لَهُ ما کانَ مِنْ دُعائِهِ - فَقالَ هارُونَ: قَدْ استَجابَ اللَّهُ دَعَوْتَکَ، یا حاجِبُ أَطْلِقْ عَنْ هذا.

ثُمَّ دَعا بِخِلَعٍ عَلَیْهِ ثَلاثاً وَحَمَلَهُ عَلَی فَرَسِهِ وَأَکْرَمَهُ وَصَیَّرَهُ نَدِیماً لِنَفْسِهِ، ثُمَّ قالَ: هاتِ الکَلَمات، فَعَلَّمَهُ، قالَ: فَأَطْلَقَ عَنْهُ وَسَلَّمَهُ إِلی الحاجِبِ لِیُسَلِّمَهُ إِلی الدَّارِ وَیَکُونُ مَعَهُ فَصارَ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ کَرِیماً شَرِیفاً عِنْدَ هارُونَ، وَکانَ یَدْخُلُ عَلَیْهِ فِی کُلِّ خَمِیسٍ إِلی أَنْ حَبَسَهُ الثَّانِیَةَ، فَلَمْ یُطْلِقْ عَنْهُ حَتّی سَلَّمَهُ إِلی السَّنْدِی بْنِ شاهَکَ وَقَتَلَهُ بِالسَّمِّ.

7-14 Abu Bakr Muhammad ibn Ali ibn Muhammad ibn Hatam narrated that Abdullah ibn Bahr ash-Shaybani quoted on the authority of al-Khazri Abul Abbas in Kufa, on the authority of al-Thowbani, “The common practice

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of Abil Hassan Musa ibn Ja’far for ten years (during his period of imprisonment) was to fall into prostration from after sunrise until noon. Sometimes Harun went to the roof of the building which overlooked the prison and saw Abul Hassan (a.s.) while he was prostrating. He asked al-Rabee’, “O Rabee’! What is this attire which I see here everyday in this place?” I said, “O Commander of the Faithful! This is not just some attire. It is Musa ibn Ja’far (a.s.) who prostrates every day from sunrise until noon.” Al-Rabee’ said, “Harun told me, ‘He is one of the monastic members of the Hashemites.’ I said, ‘Then why do you treat him with such harshness in prison?’ Harun said, ‘I wish it wasn’t so! I have no other choice.’”

of bread to eat, it would fly away from his hands. Harun was very pleased and laughed a lot at this. Then Abul Hassan turned to the picture of a lion which was on a portrait and said, “O Lion! Seize this enemy of God!” The narrator of the tradition added, “Then the picture of the lion turned into a big lion, jumped on the magician, and tore him up.”

14 - حَدَّثَنا أَبُو بَکْرٍ مُحَمَّدُ بْنُ عَلِیِّ بْنِ حاتَمٍ قالَ: حَدَّثَنا عَبْدِاللَّه بْنُ بَحْرٍ الشَّیْبانی قالَ: حَدَّثَنی الخَزْرِیُّ أَبُو العَبَّاسِ بِالْکُوفَةِ، قالَ: حَدَّثَنا الثَّوبانِیُّ قالَ: کانَتْ لأَبِی الحَسَنِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ بِضْعَ عَشَرَةَ سِنَةً کُلِّ یَوْمٍ سِجْدَةٌ بَعْد ابْیِضاضِ الشَّمْسِ إِلی وَقْت الزَّوال، فَکانَ هارُونُ رُبَما صَعِدَ سَطْحاً یُشْرِفُ مِنْهُ عَلَی الحَبْسِ الَّذِی حُبِسَ فِیهِ أَبُو الحَسَنِ عَلَیْهِ السَّلامُ، فَکانَ یَری أَبَا الحَسَنِ عَلَیْهِ السَّلامُ ساجِداً؟، فَقالَ لِلرَّبِیعِ: یا رَبِیعُ ما ذاکَ الثَّوْبُ الَّذِی أَراهُ یَوْمٍ فی ذلِکَ المَوضِعِ؟ فَقالَ: یا أَمِیرَ الْمُؤْمِنین ما ذاکَ بِثَوْبٍ وَإِنَّما هُوَمُوسَی بْنِ جَعْفَرٍ لَهُ یَوْمٍ سِجْدَةٌ بَعْدَ طُلُوع الشَّمْسِ إِلی وَقْتِ الزَّوال، قالَ الرَّبِیعُ: فَقالَ لی هارُونُ: أَما إِنَّ هذَا مِنْ رُهْبانِ بَنِی هاشِمٍ، قُلْتُ: فَما لَکَ قَدْ ضَیِّقْتَ عَلَیْهِ فِی الحَبْسِ؟! قالَ: هَیْهاتَ لا بُدَّ مِنْ ذلِکَ!.

8

بابُ الأَخْبارِ الَّتِی رُوِیَتْ فِی صِحَّةِ وَفاةِ أَبی إِبْراهیمَ مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الحُسَیْنِ عَلَیْهِ السَّلامُ

1 - حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَنِ الصَفَّارُ وَسَعْدُ بْنُ عَبْدِاللَّهِ جَمِیعاً، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنِ الحَسَن بْنِ عَلِیِّ بْنِ یَقْطِینٍ، عَنْ أَخِیهِ الحُسَیْن،

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عَنْ أَبیهِ عَلِیِّ بْنِ یَقْطِینٍ، قالَ: اسْتَدْعَی الرَّشِیدُ رَجُلاً یُبْطِلُ بِهِ أَمْرَ أَبی الحَسَن مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ یَخْجَلُهُ وَیَقْطَعُهُ فِی الَمجْلِس، فَانْتَدَبَ لَهُ رَجُلٌ مُعَزَّمٌ فَلَمَّا أحْضِرَتِ المائِدَةُ عَمِلَ ناموساً عَلَی الْخُبْزِ، فَکانَ کُلَّما رامَ أَبُو الحَسَنِ تَناوُلَ رَغِیفٍ مِنَ الْخُبْزِ طارَ مِنْ بَیْنَ یَدَیْهِ وَاسْتَفَزَّ مِنْ هارُون الفَرَحُ وَالضَّحْکُ لِذلِکَ فَلَمْ یَلْبَثُ أَبُو الحَسَنِ عَلَیْهِ السَّلامُ أَنْ رَفَعَ رَأسَهُ إِلی أَسَدٍ مُصَوَّرٍ عَلی بَعْضِ السُّتُور فَقالَ لَهُ: یا أَسَدُ خُذْ عَدُوِّ اللَّهِ، قالَ: فَوَثَبَتْ تِلْکَ الصُّورِةُ کَأَعْظَمِ ما یَکُ_ونُ مِنَ السَّ__باعِ

Then Harun and all his companions who were present were watching got scared, fainted and fell down. When they regained consciousness, Harun told Abil Hassan (a.s.), “I beg you by the right I have over you to ask the picture to return that man.” Then the Imam (a.s.) said, “If the Cane of Moses (a.s.) returned the canes and the ropes which it swallowed, this picture will also return that man.” The narrator of this tradition added, “This was one of the most important reasons why the Imam (a.s.) was martyred.”(1)

8-2 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Isa al-Yaqteeni, on the authority of Al-Hassan Muhammad ibn Bashshar, “One of the elders of the Qatia al-Rabee’ who is an honest Sunni told me that he has seen one of the Members of the Holy Household whom the people confess to be noble. He said that he

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has not seen anyone like him in nobility regarding piety and worshipping.” Hassan ibn Muhammad asked, “Who do you mean? How did you find him?” He replied, “There were eighty of us who gathered around As-Sandi ibn Shahak. Then he brought in Musa ibn Ja’far (a.s.). As-Sandi told us, “Look at this man. Has anything been done to him? The people think that something wrong has been done to him. They say a lot of these things. This is his house. This is his seat where he is comfortable. The Commander of the Faithful (Harun) does not have any bad intentions regarding him (a.s.). He is waiting for him to go there and converse with each other. Look at him. He is perfectly healthy. Ask him.” The narrator added, “The Imam (a.s.) said, “Regarding my convenience, he is right.

However, I want to let you know that I have been poisoned with nine dates. My body will turn green tomorrow and I will die the following morning.” The narrator added, “Then I looked at As-Sandi ibn Shahak. His body was shaking like a willow tree.” Al-Hassan ibn Muhammad says, “This Sunni man was one of the pious Sunnis. He was an elder whose words were accepted, and he was trusted by the people.”

8-3 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Amer quoted on the authority of Al-Hassan ibn Muhammad al-Qat’aye, on the authority of Al-Hassan ibn Ali an-Nakhkhas

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al-Adl, on the authority of Al-Hassan

فَافْتَرَسَتْ ذلِکَ المُعَزِّمَ، فَخَرَّ هارُونُ وَنُدَماؤُهُ عَلَی وُجُوهِهِمْ مَغْشِیّاً عَلَیْهِمْ فَطارَتْ عُقُولَهُمْ خَوْفاً مِنْ هَوْلِ ما رَأَوْه فَلَمَّا أَفاقُوا مِنْ ذلِکَ، قالَ هارُونُ لأَبِی الحَسَنِ عَلَیْهِ السَّلامُ: سَأَلْتُکَ بِحَقِّی عَلَیْکَ لَمّا سَأَلْتَ الصُّورِة أَنْ تَرُدَّ الرَّجُلَ، فَقالَ: إِنْ کانَتْ عَصا مُوسَی رَدَّتْ ما ابْتَلَعَتْهُ مِنْ حِبالِ القَوْمَ وَعِصِیِّهِمْ، فَأَنَّ هذِهِ الصُّورِةَ تَرُدَّ ما ابْتَلَعَتْهُ مِنْ هذا الرَّجُلِ، فَکانَ ذلِکَ أَعْمَلَ الأَشْیاءِ فِی إِفاتَهِ نَفْسِهِ.

2 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ مُحَمَّدِ بْنِ عِیسَی الیَقْطِینی، عَنِ الحَسَنِ بْنِ مُحَمَّدِ بْنِ بَشَّار قالَ: حَدَّثَنی شَیْخٌ مِنْ أَهْل قَطِیعَةِ الرَّبِیعِ مِنَ العامَّةِ مِمَّنْ کانَ یُقْبَلُ قَوْلُهُ: قالَ: قالَ لی: رَأَیْتُ بَعْضَ مِنْ تُقِرُّونَ بِفَضْلِهِ مِنْ أَهْلِ هذا البِیْتِ، فَما رَأَیْتُ مِثْلَهُ قَطُّ نُسْکِهِ وَفَضْلِهِ، قالَ: قُلْتُ مَنْ هُوَ؟ وَکَیْفَ رَأَیْتَهُ؟ قالَ: جُمِعْنا أیَّامَ السَّنْدِی بْنِ شاهَکَ وَنَحْنُ ثَمانُونَ رَجُلاً فَادْخِلْنا عَلَی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ فَقالَ لَنا السَّنْدِیُّ: یا هؤُلاء انظُرُوا إِلی هذا الرَّجُلِ هَلْ حَدَثَ بِهِ حَدَثٌ؟ فَإِنَّ النَّاسَ یَزْعُمُونَ أَنَّهُ فُعِلَ بِهِ مَکْرُوهٌ، وَیَکْثِرُونَ فِی ذلِکَ، هذا مَنْزِلُهُ وَفِراشُهُ مُوَسَّعٌ عَلَیْهِ غَیْرُ مُضَیَّقٍ، وَلَمْ یُرِدْ بِهِ أَمِیرُ الْمُؤْمِنینَ سُوءاً وَإِنَّما یَنْتَظِرُهُ أَن یَقْدَمَ فَیُناظِرُهُ أَمِیرُ الْمُؤْمِنینُ، وَهاهُوَذا هُوَصَحِیحٌ فَسَلُوهُ.

فَقالَ: أَمَّا ما ذَکَرَ مِنَ التَّوْسِعَةِ فَهُوَعَلَی ما ذَکَرَ، غَیْرَ إِنِّی أَخْبِرُکُمْ أَیُّهَا النَّفَرُ: أَنِّی قَدْ سُمِمْتُ فِی تِسْعِ تَمْراتٍ، وَإِنِّی أَخْضَرُّ غَداً، وَبَعْد غَدٍ أَمُوتُ.

قالَ: فَنَظَرْتُ إِلی السَّنْدِی بْنِ شاهَکَ تَرْتَعِدُ فَرائِصُهُ یَضْطَرِبُ مِثْلَ السَّعَفَةِ. قالَ الحَسَنُ: وَکانَ هذا الشَّیْخُ مِنْ خِیارِ العامَّةِ، شَیْخٌ صَدُوقٌ مَقْبُولُ القَوْلِ، ثِقَةٌ جِدّاً عِنْدَ النَّاسِ.

3 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ

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رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عامِرٍ قالَ: حَدَّثَنی الحَسَنُ بْنُ مُحَمَّدٍ القَطْعِیُّ قالَ: حَدَّثَنا الحَسَنُ بْنُ عَلِیٍّ النَخَّاسُ العَدْلُ قالَ: حَدَّثَنا الحَسَنُ بْنُ عَبْدِ الواحِدِ الخَزَّارُ قالَ: حَدَّثَن_ا عَلِیُّ بْنُ جَعْفَرِ بْنِ

ibn Abdul Wahid al-Khazzaz, on the authority of Ali ibn Ja’far ibn Umar, on the authority of Umar ibn Vaqid, on the authority of Umar ibn Waqid, “One night I was in Baghdad when As-Sandi ibn Shahak sent someone after me. I feared that he might have some bad intentions regarding me. I gave the necessary instructions to my wife and said, ‘From God we are, and unto Him is our return.’ Then I went to see him. When As-Sandi ibn Shahak saw me, he said, ‘O Aba Hafs (Umar ibn Waqid)! It seems that I have scared you.’ I said, ’Yes. You did.’ He said, ‘I have called you in for a good reason.’ I said, ’Then send someone to my house to inform them so that they no longer worry.’ He said, ’Fine.’ Then As-Sindi ibn Shahak added, ’O Aba Hafs! Do you know why I sent for you?’ I said, ‘No.’ He said, ’Do you know Musa ibn Ja’far?’ I said, ’By God, yes I do. I have known him for a long time and we are friends.’ He said, ‘Who do you know in Baghdad who knows him and whose words the people would accept?’ I mentioned some names. I thought that he (a.s.) had died. As-Sandi called them in and

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asked them, ‘Do you know anyone who knows Musa ibn Ja’far (a.s.)?’ They mentioned a few names. He called them in too. By the time of the morning more than fifty people who knew Musa ibn Ja’far (a.s.) and had been in his company for sometime were called in.”

The narrator added, “Then As-Sindi stood up and went to the other room. We said our prayers. Then his secretary came in with a list in which he recorded our names, our addresses, our jobs and our characteristics. Then he returned to As-Sandi. Then As-Sandi came out of the room and pointed at me with his finger and said, “O Aba Hafs! Stand up.” I stood up. So did the rest. We all went into the room. He told me, “O Aba Hafs! Remove the cover from Musa ibn Ja’far’s face.” I removed the cover and saw that he had died. Then I cried and said, “From God we are, and unto Him is our return!” Then As-Sandi said, “All of you look!” They moved ahead one by one and looked. Then he asked us, “Will you all testify that he is Musa ibn Ja’far (a.s.)?” He then told his servant, “Throw a handkerchief over his penis and remove the whole cover.” The servant did that. As-Sandi said, “Do you see any injuries or signs of being choked on his body?” We all said, “No. We do not see anything on him. We see that he has died naturally.” He said, “Do

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not leave here until you perform the major ritual ablutions for the dead, shroud him (and bury him).”

عُمَرَ قالَ: حَدَّثَنی عُمَرُ بْنُ واقِدٍ قالَ: أَرْسَلَ إِلی السَّنْدِیُّ بْنُ شاهَکَ فِی بَعْضِ اللَّیْلِ وَأَنَا بِبَغْدادَ یَسْتَحْضِرُنی، فَخَشِیتُ أَنْ یَکُونَ ذلِکَ لِسُوءٍ یُرِیدُهُ بی، قالَ: فَأَوْصَیْتُ عِیالی بِما احْتَجْتُ إِلَیْهِ، وَقُلْتُ: «إِنَّا لِلَّهِ وَإِنَّا إِلَیْهِ راجِعُونَ» ثُمَّ رَکِبْتُ إِلَیْهِ، فَلَمَّا رَآنی مُقْبِلاً قالَ: یا أَبَا حَفْصٍ لَعَلَّنا أَرْعَبْناکَ وَأَفْزَعْناکَ؟! قُلْتُ: نَعَمْ، قالَ: فَلَیْسَ هُناکَ إِلاّ خَیْرٌ، قُلْتُ: فَرَسُولٌ تَبْعَثُهُ إِلی مَنْزِلی یُخْبِرُهُمْ بِخَبَری، فَقالَ: نَعَمْ، ثُمَّ قالَ: یا أَبَا حَفْصٍ: أَتَدْری لَمْ أَرْسَلْتُ إِلَیکَ؟ فَقُلْتُ: لا، قالَ: أَتَعْرِفُ مُوسَی بْنِ جَعْفَرٍ؟ قُلْتُ: إِی وَاللَّهِ إِنّی لَأَعْرِفُهُ وَبَیْنِی وَبَیْنَهُ صَداقَةٌ مِنْذُ دَهْرٍ، فَقالَ: مَنْ هیهُنا بِبَغْدادٍ تَعْرِفُهُ یُقْبَلُ قَوْلَهُ؟ فَسَمَّیْتُ لَهُ أَقْواماً، وَوَقَعَ فِی نَفْسِی أَنَّهُ عَلَیْهِ السَّلامُ قَدْ ماتَ، قالَ: فَبَعَثَ فَجاءَ بِهِمْ کَما جاءَ بی فَقالَ: هَلْ تُعْرِفُونَ قَوْماً یُعْرِفُونَ مُوسَی بْنِ جَعْفَرٍ؟ فَسَمُّوا لَهُ قَوْماً فَجاءَ بِهِمْ، فَأَصْبَحْنا وَنَحْنُ فِی الدَّارِ نَیِّفٌ و خَمْسُونَ رَجُلاً مِمَّنْ یَعْرِفُ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ، وَقَدْ صَحِبَهُ.

قالَ: ثُمَّ قامَ وَدَخَلَ وَصَلَّیْنا فَخَرَجَ کاتِبُهُ وَمَعَهُ طُومارٌ وَکَتَبَ أَسْماءَنا وَمَنازِلَنا وَأَعْمالَنا حَلانا، ثُمَّ دَخَلَ إِلی السَّنْدِیِّ، قالَ: فَخَرَجَ السَّنْدِیُّ فَضَرَبَ یَدِهُ إِلَیَ ، فَقالَ لی: قُمْ یا أَبَا حَفْصٍ، فَنَهَضْتُ وَنَهَضَ أَصْحابُنا وَدَخَلْنا، فَقالَ لی: یا أَبَا حَفْصٍ اکْشِفِ الثَّوْبَ عَنْ وَجْهِ مُوسَی بْنِ جَعْفَرٍ، فَکَشَفْتُهُ فَرَأَیْتُهُ مَیِّتاً، فَبَکَیْتُ وَاسْتَرْجَعْتُ. ثُمَّ قالَ لِلْقَوْمِ: انظُرُوا إِلَیْهِ، فَدَنا واحِدٌ بَعْدَ واحِدٍ فَنَظَرُوا إِلَیْهِ، ثُمَّ قالَ: تَشْهَدُونَ کُلُّکُمْ أَنَّ هذا مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ؟ قالَ: قُلْنا: نَعَمْ نَشْهَدُ أَنَّهُ مُوسَی بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَیْهِمُ السَّلاَمُ، ثُمَّ قالَ: یا

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غُلامُ اطْرَحْ عَلَی عَوْرَتِهِ مِنْدِیلاً وَأکْشِفْهُ، قالَ: فَفَعَلَ، قالَ: أَتَرَونَ بِهِ أَثَراً تُنْکِرُونَهُ؟ فَقُلْنا: لا ما نَری بِهِ شَیْئاً لا نَراهُ إِلاّ مَیِّتاً، قالَ: فَلا تَبْرَحُوا حَتّی تُغَسِّلُ_وهُ وَتُکَفِّنُ_وهُ [وَتَدَفَّنُ_وهُ] .

The narrator added, “We did not leave there until we performed the ritual ablutions, shrouded him, and carried him (to the place for praying). Then As-Sindi ibn Shahak said the prayers for him. Then we buried him and returned.”

Umar ibn Waqid constantly said, “No one is more knowledgeable than me about Musa ibn Ja’far. How can they claim that he is alive while I myself was present when we buried him?”

8-4 Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Al-Hassan ibn Ali ibn Zakariya from Medina who quoted on the authority of Abu Abdullah Muhammad ibn Khalilan, on the authority of his father, on the authority of his grandfather, on the authority of Attab ibn Osayd who narrated that he had heard from a group of the Sheikhs from Medina, “Fifteen years of the rule of Harun Ar-Rashid had passed when God’s friend - Musa ibn Ja’far (a.s.) was martyred. He was poisoned by As-Sindi ibn Shahak upon the orders of Ar-Rashid while imprisoned in the well-known jail called “Dar al-Mosayyab” in Bab al-Kufa in which As-Sidreh is located. The Imam (a.s.) went to the Paradise of the Sublime God and to His Nobleness on Friday of the fifth day of the (Arabic) month of Rajab in the year 183 A.H. (798

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A.D.). He was fifty-four years old then. And his tomb is in the western part of Madinatus Salam in a shrine known as the cemetery of the Quraysh(1).

8-5 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar in Neishaboor narrated in the year 352 A.H. (962 A.D.) that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Al-Hassan ibn Abdullah al-Sayrafi, on the authority of his father, “Musa ibn Ja’far was killed by As-Sindi ibn Shahak. They put his corpse in a coffin and announced, ‘This is the Leader of the Shiites. Get to know him.’ When they brought his body to the police station, they had four people announce, ‘Whoever wants to see this wicked man - the son of a wicked man - should come forward.’ Then Soleiman ibn Abi Ja’far (Harun’s uncle) left his palace and went to the river bank. Then he heard some sounds. He asked his maids and servants, ‘What is this?’ They replied, ‘As-Sindi ibn Shahak is calling the people to come over to view the corpse of Musa ibn Ja’far (a.s.).’ Soleiman ibn Abi Ja’far told his children and servants, ‘Soon they will go to the west of the town. When they are

قالَ: فَلَمْ نَبْرَحْ حَتّی غُسِّلَ وَکُفِّنَ وَحُمِلَ [إِلی المُصَلّی ] ، فَصَلّی عَلَیْهِ السَّنْدِیُّ بْنِ شاهَکَ وَدَفَنَّاهُ وَرَجَعْنا.

وَکانَ عُمَرُ بْنُ واقِدٍ یَقُولُ: ما أَحَدٌ هُوَأَعْلَمُ بِمُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ، مِنِّی، کَیْفَ یَقُولُونَ: أَنَّهُ حَیٌّ وَأَنَا دَفَنْتُهُ.

4 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاق الطَّالِقانِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحَسَنُ

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بْنُ عَلِیِّ بْنِ زَکَرِیَّا بِمَدِینَة السَّلامِ قالَ: حَدَّثَنی أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَلِیلان قالَ: حَدَّثَنی أَبی، عَنْ أَبیهِ، عَنْ جَدِّهِ، عَنْ عَتَّابِ بْنِ اُسَیِّدٍ، عَنْ جَماعَةٍ مِنْ مَشایِخِ أَهْلِ المَدِینَةِ قالُوا: لَمّا مَضی خَمْسَ عَشَرَ سِنَةٍ مِنْ مُلْکِ الرَّشِیدِ اسْتُشْهِدَ وَلِیُّ اللَّهِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ مَسْمُوماً، سَمَّهُ السَّنْدِیُّ بْنُ شاهَکَ بِأَمْرِ الرَّشِیدِ فِی الحَبْسِ المَعْرُوفِ بِدارِ المُسَیِّبِ بِبابِ الکُوفَةِ، وَفِیهِ السِّدْرَةُ، وَمَضی إِلی رِضْوانِ اللَّه تَعالی وَکِرامَتِهِ یَوْمَ الجُمُعَةِ لِخَمْسٍ خَلَونَ مِنْ رَجَبِ سِنَةَ ثَلاثٍ وَثَمانِینَ وَمائَةٍ مِنَ الهِجْرَة، وَقَدْتَمَّ عُمْرُهُ أرْبَعاً وَخَمْسِینَ سِنَةً، وَتُرْبَتُهُ بِمَدِینَةِ السَّلامُ فِی الجانِبِ الغَرْبِیِّ بِبابِ التّبِنِ فِی المَقْبَرَة المَعْرُوفَةِ بِمَقابِرِ قُرَیْشٍ.

5 - حَدَّثَنا عَبْدُ الواحِدِ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ العَطَّار النِیْسابُوریُّ بِنِیْسابُورَفی شَعْبانَ سِنَةَ اثْنَتَیْنِ وَخَمْسِینَ وَثَلاثِمائَةٍ قالَ حَدَّثَنا عَلِیُّ بْنُ مُحَمَّدِ بْنِ قُتَیْبَةَ، عَنْ حَمْدانَ بْنِ سُلَیْمانَ النِیْسابُوریُّ، عَنِ الحَسَنِ بْنِ عَبْدِ اللَّه الصَّیْرَفیَّ، عَنْ أَبیهِ قالَ: تُوُفِّیَ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ فِی یَدِ السَّنْدِیِّ بْنِ شاهَکَ، فَحُمِلَ عَلَی نَعْشِ وَنُودیَ عَلَیْهِ: هذا إِمامُ الرَّافِضَةِ فَاعْرَفُوهُ، فَلَمَّا اُتِیَ بِهِ مَجْلِسَ الشُّرْطَةِ أَقامَ أَرْبَعَةَ نَفَرٍ، فَنادُوا: «أَلا مَنْ أَرادَ أَن یَری الخَبِیثَ بْنِ الخَبِیثِ، فَلْیَخْرُجْ» خَرَجَ سُلَیْمانُ بْنُ أَبی جَعْفَرٍ الجَعْفَرِیُّ، عَنْ قَصْرِهِ إِلی الشَّطِّ، فَسَمَعَ الصِّیاحَ الضَّوْضاءَ، فَقالَ لِغِلْمانِهِ وَلِوُلْدِه: ما هذا؟ قالُوا: السَّنْدِیُّ بْنُ شاهَکَ یُنادی عَلَی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ عَلَی نَعْشِهِ، فَقالَ لِوُلْدِه وَغِلْمانِهِ: یُوشَک أَنْ یُفْعَلَ هذا

بِهِ فِی الجانِبِ الغَرْبِیِّ، فَإِذا عَبَرَ بِهِ فَانْزِلُوا مَعَ غِلْمانِکُمْ فَخُذُوهُ مِنْ أَیْدِیهِمْ، فَإِنْ م_انَعُوکُمْ

passing there, you should go there along with the servants. Take the corpse away from them. Beat them up if they resist, and tear off their

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black uniforms (i.e. police uniforms).’ When they were carrying the corpse from that part of town, the servants went there, beat them up, tore off their black uniforms, and took the corpse and announced, “Whoever wants to see the purest of the pure - that is Musa ibn Ja’far (a.s.) should come now.’ The people gathered together there and performed the major ritual ablutions for the dead. They embalmed him using expensive embalmment. They shrouded him in Yemen shrouds worth two-thousand five hundred Dinars on which the Quran was transcribed. Then Soleiman pursued the corpse in the funeral procession in bare feet, without any turbans and with his shirt torn. They took him to the Quraysh cemetery. Then they buried him (a.s.) there. The news was written to Harun Ar-Rashid. Then Ar-Rashid wrote Soleiman ibn Abi Ja’far and expressed his greetings and said, ‘May God grant you the best rewards. I swear by God that As-Sindi ibn Shahak - may God damn him - did not do this based on my orders.’”

8-6 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Soleiman ibn Ja’far al-Basri, on the authority of Umar ibn Waqid, “When Harun Ar-Rashid got worried about the noble characteristics of Musa ibn Ja’far (a.s.) and the news he received from the followers of Imam Musa ibn Ja’far (a.s.) regarding his Divine Leadership, and their secret associations

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with him in the daytime and at night, he feared for himself and his rule. Then he thought of killing him with poison. Then he asked for some dates and ate some. Then he placed twenty dates on a tray, dipped a piece of thread in poison, and placed the date on a needle. He then thoroughly poisoned one of the dates with that thread until he was sure that the poison has penetrated it. He did this several times and then placed the date among the other dates. He called in his servant and told him, “Take this tray of dates to Musa ibn Ja’far and tell him, “The Commander of the Faithful has eaten dates, and has left some for you. Please I beg you to eat them all since I have hand picked them for you myself.” He told the servant to make sure that no dates were left and that no one else should eat any of the dates. The servant delivered the dates and the message. The Imam (a.s.) said, “Bring me some toothpicks.” The servant brought him toothpicks and stood in

فَاضْرِبُوهُمْ وَخَرَقُوا ما عَلَیْهِمْ مِنَ السَّوادِ، فَلَمَّا عَبَرُوا بِهِ نَزَلُوا إِلَیْهِم فَأَخْذُوهُ مِنْ أَیْدِیهِم وَضَرَبُوهُمْ وَخَرَقُوا عَلَیْهِمْ مِنْ سَوادِهِمْ وَوَضَعُوهُ فِی مَفْرَقِ أَرْبَعَةِ طُرُقٍ وَأَقامَ المُنادِینَ یُنادُونَ: أَلا وَمَنْ أَرادَ أَنْ یَری الطَّیِّبِ بْنِ الطَّیِّبِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ فَلْیَخْرُجْ، وَحَضَرَ الْخَلْقِ وَغُسِّلَ وَحُنِّطَ بِحُنُوطِ فاخِرٍ وَکَفَّنَهُ بِکَفَنٍ فِیهِ حِبْرَةٌ اسْتُعْمِلَتْ لَهُ بِأَلْفِینِ وَخَمِسمائَةِ دِینارٍ، عَلَیْها الْقُرْآنُ کُلُّهُ، وَاحْتَفی وَمَشی فِی جِنازَتِهِ مُتِسَلِّباً، مَشْقُوقَ

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الجَیْبِ إِلی مَقابِرَ قُرَیْشٍ، فَدَفَنَهُ عَلَیْهِ السَّلامُ هُناکَ، وَکُتِبَ بِخَبَرِهِ إِلی الرَّشِیدِ، فَکَتَبَ الرَّشِیدُ إِلی سُلَیْمانَ بْنِ أَبی جَعْفَرٍ وَصَلَتْکَ رَحِمَ یا عَمُّ، وَأَحْسَنَ اللَّهُ جَزاکَ، وَاللَّهِ ما فَعَلَ السَّنْدِیُّ بْنُ شاهَکَ - لَعْنَةُ اللَّه تَعالی - ما فَعَلَهُ عَنْ أمْرِنا.

6 - حَدَّثَنا تَمِیمُ بْنُ عَبْدِ اللَّه بْنِ تَمِیمٍ القُرَشِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی أَبی عَنْ أَحْمَدَ بْنِ عَلِیٍّ الأَنْصارِیِّ، عَنْ سُلَیْمانَ بْنِ جَعْفَرٍ البَصَرِیِّ، عَنْ عُمَرَ [وَ] بْنِ واقِدٍ قالَ: إِنَّ هارُونَ الرَّشِیدِ لَمّا ضاقَ صَدْرُهُ مِمَّا کانَ یُظْهَرُ لَهُ مِنْ فَضْلِ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ وَما کانَ یَبْلُغُهُ مِنْ قَوْلِ الشِّیعَةِ بِإِمامَتِهِ وَاخْتِلافِهِمْ فِی السِّرِّ إِلَیْهِ بِاللَّیلِ وَالنَّهارِ، خَشِیَهُ عَلَی نَفْسَهُ وَمُلْکِهِ، فَفَکَّرَ فِی قَتْلِهِ بِالسَّمِّ، فَدَعا بِرُطَبٍ وَأَکَلَ مِنْهُ ثُمَّ أَخَذَ صِینیَّةً فَوَضَعَ عَلَیْها عِشْرِینَ رُطَبَةً وَأَخَذَ سِلْکاً فَعَرَکَهُ فِی السُّمِّ وَأَدْخَلْهُ فِی سَمِّ الخِیاطِ، فَأَخذ رُطَبَةً مِنْ ذلِکَ الرُّطَبِ فَأَقْبَلَ یُرَدِّدُ إِلَیْها ذلِکَ السُّمِّ بِذلِکَ الخَیْطِ حَتّی قَدْ عِلْمَ أَنَّهُ قَدْ حَصَلَ السُّمِّ فِیها، فَاسْتَکْثَرَ مِنْهُ ثُمَّ رَدَّها فِی ذلِکَ الرُّطَبِ، وَقالَ لِخادِمٍ لَهُ: احْمِلْ هذِهِ الصَّیْنیَّةَ إِلی مُوسَی بْنِ جَعْفَرٍ، وَقُلْ لَهُ: إِنَّ أَمِیرَ الْمُؤْمِنینَ أَکَلَ مِنْ هذا الرُّطَبِ وَتَنَغَّصَ لَکَ بِهِ، وَهُوَ یُقْسِمُ عَلَیْکَ بِحَقِّهِ لَمّا أَکَلْتَها عَنْ آخِرَ رُطَبَةً، فَإِنِّی اخْتَرْتُها لَکَ بِیَدِی، وَلا تُتْرِکْهُ یَبْقِی مِنْها شَیْئاً، وَلا تُطْعِمْ مِنْهُ أَحَداً، فَأَتاهُ بِها الخادِمُ وَأَبْلَغَهُ الرِّسالَة فَقالَ: ایْتِنِی بِخِلالٍ، فَناوِلْهُ خِلالاً، وَقامَ بِإِزائِهِ وَهُوَ یَأْکُلُ مِنَ الرُّطَبِ وَکانَتْ لِلرَّشِیدِ کَلْبَةٌ تَعُزُّ عَلَیْهِ، فَجَذَبَ__تْ

front of him while the Imam (a.s.) ate dates. Harun Ar-Rashid had a female dog which was very dear to him. The dog exerted an effort to

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free itself from the golden chains and jewels and went to Musa ibn Ja’far (a.s.). The Imam (a.s.) put the poisoned date on the toothpick and threw it for the dog. The dog ate the date and immediately fell down on the ground and died while his meat was falling off his bones piece by piece.(1) The Imam (a.s.) ate the rest of the dates. The servant took the tray back to Ar-Rashid. Harun asked him, “Did he eat all the dates?” The servant said, “O Commander of the Faithful (Harun)! Yes.” Harun asked, “How did you find him?” The servant said, “O Commander of the Faithful! I saw nothing wrong with him.”

The narrator of the tradition added, “Then the news of the female dog and how it had fallen down with its meat being separated from its bones piece by piece and its death reached Harun. This was hard on him. He went to see the dog. He saw how the dog’s meat had separated from its bones and died. He called in the servant, asked for a sword and a rug. He told the servant, “Tell me the truth about the dates or I will kill you.” The servant said, “O Commander of the Faithful! I delivered the dates to Musa ibn Ja’far and delivered your greetings to him and stood right in front of him. He asked me for a toothpick. I brought him one. He put the toothpick into the dates and ate them one by

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one. Then the dog came there. He placed the tooth pick in one of the dates and threw it for the dog. The dog ate it. He continued eating the rest of the dates. O Commander of the Faithful! Then what you see happened.” Harun Ar-Rashid said, “We did not gain any benefits from Musa. We fed him the best of our dates, wasted our poison and got our dog killed. There is no solution for Musa ibn Ja’far.”

The narrator of the tradition added, “Then our Master Musa (a.s.) called in Mosayyab three days before his death. Mosayyab was his prison guard. The Imam (a.s.) said, “O Mosayyab!” He said, “Yes. My Master!” The Imam (a.s.) said, “I will be going to Medina, the town of my grandfather, i.e. God’s Prophet (S) in order to instruct my son Ali Al-Ridha’ (a.s.) according to what my father had instructed me to do, and establish him as my Trustee and Successor, and deliver my orders to him.” Mosayyab said, “O my Master! How do you order me to open the doors for you while there are also other prison guards with me?” The Imam (a.s.) said, “O Mosayyab! Your belief in the Honorable the Exalted God regarding us is

نَفْسَها وَخَرَجَتْ تَجُرُّ سَلاسِلَها مِنْ ذَهَبٍ وَجَوْهَرٍ حَتّی حاذَتْ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ فَبادِرَ بِالْخِلالِ إِلی الرُّطَبَةِ المَسْمُومَةِ وَرَمی بِها إِلی الکَلْبَةِ، فَأَکَلَتْها، فَلَمْ تَلْبَثْ أَنْ ضَرَبَتْ بِنَفْسِها الأَرْضَ وَعَوَتْ وَتَهَرَّتْ قِطْعَةً قِطْعَةً.

وَاسْتَوْفی عَلَیْهِ السَّلامُ باقی الرُّطَبِ وَحَمَلَ الغُلامُ الصَّیْنیَّةَ حَتّی صارَ بِها

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إِلی الرَّشِیدِ فَقالَ لَهُ: قَدْ أَکَلَ الرُّطَبَ عَنْ آخِرهِ؟ قالَ: نَعَمْ یا أَمِیرَ الْمُؤْمِنین، قالَ: فَکَیْفَ رَأَیْتَهُ؟ قالَ ما أَنْکَرْتُ مِنْهُ شَیْئاً یا أَمِیرَ الْمُؤْمِنینَ قالَ: ثُمَّ وَرَدَ عَلَیْهِ خَبَرُ الکَلْبَةِ بِأَنّها قَدْ تَهَرَّاتْ وَماتَتْ، فَقَلِقَ الرَّشِیدُ لِذلِکَ قَلَقاً شَدِیداً وَاسْتَعْظَمَهُ وَوَقَفَ عَلَی الکَلْبَةِ فَوَجَدَها مُتَهَرَّئَةً بِالسُّمِّ فَأَحْضَرَ الخادِمَ وَدَعا بِسَیفٍ نَطْعٍ، وَقالَ لَهُ: لِتَصْدُقُنی عَنْ خَبَرِ الرُّطَبَةِ أَوْ لَأَقْتُلَنَّکَ، فَقالَ لَهُ: یا أَمِیرَ الْمُؤْمِنینَ، إِنّی حَمَلْتُ الرُّطَبِ إِلی مُوسَی بْنِ جَعْفَرٍ وَأَبْلَغْتُهُ سَلامَکَ، وَقُمْتُ بِإِزائِهِ وَطَلَبَ مِنِّی خِلالاً، فَدَفَعْتُهُ إِلَیْهِ فَأَقْبَلَ یَغْرِزُ فِی الرُّطَبَةِ بَعْدَ الرُّطَبَةِ وَیَأْکُلُها حَتّی مَرَّتِ الکَلْبَةِ فَعَرَزَ الخِلالَ رُطَبَةٍ مِنْ ذلِکَ الرُّطَبِ فَرَمی بِها فَأَکَلَتْها الکَلْبَةُ وَأَکَلَ هُوَباقی الرُّطَبِ، فَکانَ ما تَری یا أَمِیرَ الْمُؤْمِنینَ.

فَقالَ الرَّشِیدُ: ما رَبِحْنا مِنْ مُوسَی إِلاّ أَنَا أَطْعَمْناهُ جَیِّدَ الرُّطَبِ وَضَیَّعْنا سُمَّنا، وَقُتِلَ کَلْبَتُنا، ما فِی مُوسَی بْنِ جَعْفَرٍ حِیلَةٌ؟!

قالَ: ثُمَّ إِنَّ سَیِّدَنا مُوسَی عَلَیْهِ السَّلامُ دَعا بِالمُسَیِّبِ وَذلِکَ قَبْلَ وَفاتِهِ بِثَلاثَةِ أیَّامٍ وَکانَ مُوَکِّلاً بِهِ فَقالَ لَهُ: یا مُسَیِّبُ، قالَ: لَبَّیْک یا مَوْلایَ، قالَ: إِنّی ظاعِنٌ فی هذِهِ اللَّیْلَةِ إِلی المَدِینَة مَدِینَةِ جَدِّی رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لأَعْهَدَ إِلی عَلِیٍّ اِبْنِی ما عَهِدَهُ إِلَیَّ أَبی وَأَجْعَلَهُ وَصِیِّی وَخَلِیفَتِی، وَآمِرَهُ أَمْرِی، قالَ المُسَیِّبُ: فَقُلْتُ: یا مَوْلای تَأْمُرُنی أَنْ أَفْتَحَ لَکَ الأَبْوابَ وَأَقْفالَها، وَالحُرْسُ مَعِی عَلَی الأَبْوابِ؟! فَقالَ: یا مُسَیِّبُ ضَعُفَ یَقِینُکَ فی اللَّهِ عَ_زَّ

weak.” He said, “No, my Master!” The Imam (a.s.) said, “Then wait.” He said, “O my Master! Please pray for me to get more firmly established in faith.” Then the Imam (a.s.) said, “I invoke the Honorable the Exalted God by His Great Name -

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by which Asif had invoked Him, and magically brought Belqees’ (queen of Saba’) Couch there and placed it in front of Solomon before the wink of an eye - to bring me (Al-Kazim (a.s.) and my son Ali Al-Ridha’ (a.s.) together in Medina.” Mosayyab added, “Then I heard Al-Kazim (a.s.) pray and suddenly he (a.s.) was no longer where he was standing to pray. As I was standing there, I saw him (a.s.) reappear there again, and tie the chains to his own feet. At that time I fell in prostration to God to thank Him for this Divine Knowledge, i.e. the recognition of the Divine Leader (a.s.). Imam Al-Kazim (a.s.) told me, “O Mosayyab! Raise your head. Beware that I will depart to the Honorable the Exalted God three days from now.” Mosayyab added, “Then I cried.” He (a.s.) told me, “O Mosayyab! Do not cry. My son Ali (Al-Ridha’ (a.s.) is your Divine Leader, and your next Master! Therefore, adhere to his Mastery since you will never be at a loss as long as you are with him (a.s.).” I said, “Praise be to God.”

Mosayyab added, “Then my Master Al-Kazim (a.s.) called me in on the night of the third day and told me, ‘It is time for me to go to the Honorable the Exalted God. When I ask you for water and drink it, you will see that my stomach gets bloated and swollen. My color will turn yellow, red and green. It will turn into

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different colors. Then inform that oppressor (Harun) about my death. When you see me that way do not inform anyone else. Also do not tell the one who will come to me until after I die.’”

Mosayyab ibn Zohayr said, “I was constantly watching Al-Kazim (a.s.) until he (a.s.) called me and asked for some water and drank it.” Then he (a.s.) called me and said, “O Mosayyab! This wicked As-Sindi ibn Shahak thinks that after I pass away, he will take charge of performing the ritual ablutions for me himself. No. This will never be the case. When they take me to the cemetery known as the Quraysh cemetery, bury me there. Do not raise my tomb higher than four opened fingers. And do not take any of the dirt from my tomb to be blessed by, since the dirt from the tombs of all of us is forbidden except for that of my grandfather - Al-Husayn ibn Ali (a.s.) which the Sublime God has established as a means of healing for our followers and friends.

وَجَلَّ فِینا، فَقُلْتُ: لا یا سَیِّدی، قالَ: فَمَهُ، قُلْتُ: یا سَیِّدی اُدْعُ اللَّهَ أَنْ یُثَبِّتَنِی، فَقالَ: اَللَّهُمَّ ثَبِّتْهُ، ثُمَّ قالَ: إِنّی أَدْعُو اللَّه عَزَّ وَجَلَّ بِاِسْمِهِ العَظِیمِ الَّذِی دَعا آصِفُ حَتّی جاءَ بِسَریرِ بِلْقِیْسِ وَوَضَعَهُ بَیْنِ یَدِی سُلَیْمانَ قَبْلُ ارْتدادِ طَرْفِهِ إِلَیْهِ حَتّی یَجْمَعَ بَیْنِی وَبَیْنِ اِبْنِی عَلِیٍّ بِالْمَدِینَةِ، قالَ المُسَیِّبِ: فَسَمِعْتُهُ عَلَیْهِ السَّلامُ یَدْعُو، فَفَقَدْتُهُ عَنْ مُصْلاَّهُ، فَلَمْ أَزَلْ قائِماً عَلَی قَدَمی رَأَیْتُهُ قَدْ عادَ إِلی مکانِهِ وَأَعادَ الحَدِیدَ إِلی رِجْلَیْهِ فَخَرَرَتُ لِلَّهِ ساجِداً

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لِوَجْهی شُکْراً عَلَی ما أَنْعَمَ بِهِ عَلِیِّ من مَعْرِفَتِهِ، فَقالَ لی: ارْفَع رَأسَکَ یا مُسَیِّبُ وَاعْلَمْ إِنِّی راحِلٌ إِلَی اللَّهِ عَزَّ وَجَلَّ فِی ثالِثِ هذا الْیَوْمِ.

قالَ: فَبَکَیْتُ، فَقالَ لی: لا تَبْکِ یا مُسَیِّبُ فَإِنَّ عَلِیّاً اِبْنِی هُوَإِمامُکَ وَمَوْلاکَ بَعْدی فَاسْتَمْسِکَ بِوِلایَتِهِ فَإِنَّکَ لَنْ تَضِلَّ ما لَزِمْتَهُ فَقُلْتُ: الْحَمْدُ لِلَّهِ.

قالَ: ثُمَّ إِنَّ سَیِّدی عَلَیْهِ السَّلامُ دَعانِی فی لَیْلَةِ الْیَوْمَ الثَّالِثِ فَقالَ لی: إِنّی عَلَی ما عَرَفْتُکَ مِنَ الرَّحِیلِ إِلَی اللَّهِ عَزَّ وَجَلَّ، فَإِذا دَعَوْتُ بِشَرْبَةٍ مِنْ ماءٍ فَشَرِبْتُها وَرَأَیْتَنی قَدِ انْتَفَخْتُ وَارْتَفَعَ بَطْنی وَاصْفَرَّ لَوْنِی وَاَحْمَرَّ وَاخْضَرَّ وَتَلَوَّنَ اَلْواناً فَخَبَّر الطَّاغِیَةَ بِوَفاتِی، فَإِذا رَأَیْتَ بی هذا الحَدَثَ فَإِیَّاکَ أَن تُظهِرَ عَلَیْهِ أَحَداً وَلا عَلَی مَن عِنْدِی إِلاّ بَعْدَ وَفاتی، قالَ المُسَیِّبُ بْنِ زُهَیْرٍ: فَلَمْ أَزَل أُرَقِّبُ وَعدَهُ حَتّی دَعا عَلَیْهِ السَّلامُ بِالشَّربَةِ فَشَرِبَها، ثُمَّ دَعانِی فَقالَ لی: یا مُسَیِّبُ إِنَّ هذَا الرِّجْسَ السَّنْدِیِّ بْنِ شاهَکَ سَیَزعُمُ أَنَّهُ یَتَوَلَّی غُسْلِی وَدَفنی هَیْهاتَ هَیْهاتَ أَنْ یَکُونَ ذلِکَ أَبَداً! فَإِذا حَمِلْتُ إِلی المَقْبَرَةِ المَعْرُوفَةِ بِمَقابِرِ قُرَیْشٍ فَأَلحِدُونِی بِها، وَلا تَرفَعُوا قَبْرِی فَوْقَ أَرْبَعَ أَصابِعٍ مُفَرَّجات، وَلا تَأخُذُوا مِن تُرْبَتی شَیْئاً لِتَتَبَرَّکُوا بِهِ، فَإِنَّ کُلَّ تُربَةٍ لَنا مُحَرَّمَةٌ إِلاَّ تُربَةَ جَدِّی الحُسَیْنِ بْنِ عَلِیٍ عَلَیْهِمَا السَّلاَمُ فَإِنَّ اللَّهَ تَعالی جَعَلَها شِفاءٍ لِشِیعَتِنا وَأَوْلِیائَنا.

Mosayyab added, “Then I saw someone who looked very much like him sitting next to him. I had seen my Master Al-Ridha’ (a.s.) when he was young. I wanted to ask him questions but my Master Musa (a.s.) asked me, ‘O Mosayyab! Did I not admonish you before?’ I kept waiting until he (a.s.) perished, and that person disappeared. Then I informed Harun Ar-Rashid.

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As-Sindi ibn Shahak came. I swear by God that I saw them with my own eyes that they thought they were performing the major ritual ablutions for the dead, but their hands could not reach him. They thought they were placing the embalmment on him and shrouding him, but they could not do anything for him. It was that person(1) who was placing the embalmment on him and shrouding him. They could see him, but could not tell who he was. They pretended that he was just helping them. When that person got finished he told me, “If you had any doubts about me, be no longer in doubt. I am your Divine Leader, your Master, and God’s Proof for you after my father (a.s.). O Mosayyab! The similitude of me is like that of the honest Joseph (a.s.). Their similitude is like that of Joseph’s (a.s.) brothers who came to him. Joseph (a.s.) knew them but they could not recognize him.”

Then they carried him (a.s.) and buried him in the cemetery of the Quraysh, and did not raise his tomb more than he had ordered it to be raised. The tomb was raised later, and a building was constructed over it.

8-7 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Soleiman ibn Hafs al-Marwazi, “Harun Ar-Rashid arrested Musa ibn Ja’far (a.s.) in the year 179 A.H.

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(794 A.D.). He (a.s.) died in prison at Baghdad on the twenty-fourth or twenty-fifth day of the (Arabic) month of Rajab in the year 183 A.H. (798 A.D.) when he was 54 years old. He was buried in the cemetery of the Quraysh. He served as a Divine Leader for 35 years and a few months. His mother was an Umm Walad who was called Hamida. She was also the mother of his brothers Ishaq and Muhammad - the sons of Ja’far (a.s.). Musa ibn Ja’far (a.s.) clearly appointed his son Ali ibn Musa Al-Ridha’ (a.s.) as the Divine Leader after him.

8-8 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Sadaqa al-Anbari,

قالَ: ثُمَّ رَأَیْتُ شَخصاً أَشْبَهَ الأَشخاصِ بِهِ جالِساً إِلی جانِبِهِ وَکانَ عَهْدِی بِسَیِّدِی الرِّضا عَلَیْهِ السَّلامُ وَهُوَغُلامٌ، فَأَرَدتُ سُؤالَهُ فَصاحَ بی سَیِّدی مُوسَی عَلَیْهِ السَّلامُ فَقالَ: أَلَیْسَ قَدْ نَهَیتُکَ یا مُسَیِّبُ؟! فَلَمْ أَزَل صابِراً حَتّی مَضی وَغابَ الشَّخصُ، ثُمَّ اُنهِیتُ الخَبَرَ إِلی الرَّشِیدِ فَوافَی السَّنْدِیِّ بْنِ شاهَکَ، فَوَاللَّهِ لَقَدْ رَأَیتُهُم بِعَینِی هُم یَظُنُّونَ أَنَّهُمْ یُغَسِّلُونَهُ فَلا تَصِلُ أَیْدِیهِم إِلَیْهِ، وَیَظُنُّونَ أَنَّهُمْ یُحَنِّطُونَهُ وَیُکَفِّنُونَهُ، وَأَراهُم لا یَصنَعُونَ بِهِ شَیْئاً، وَرَأَیْتُ ذلِکَ الشَّخصَ یَتَوَلّی غُسْلَهُ وَتَحْنِیَطَهُ وَتَکفِینَهُ وَهُوَیُظْهِرُ المُعاوِنَةَ وَهُم یَعرِفُونَهُ، فَلَمَّا فَرَغَ مِن أَمْرِهِ، قالَ لی ذلِکَ الشَّخصُ: یا مُسَیِّبُ مَهما شَکَکْتَ فِیهِ فَلا تَشُکَّنَّ فی، فَإِنِّی إِمامُکَ وَمَوْلاکَ وَحُجَّةَ اللَّهِ عَلَیْکَ بَعْدَ أَبی عَلَیْهِ السَّلامُ، یا مُسَیِّبُ مَثَلی مَثَلُ یُوسُفَ الصَّدِّیق عَلَیْهِ السَّلامُ

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وَمَثَلُهُمْ مَثَلُ إِخْوَتِهِ حِینَ دَخَلُوا عَلَیْهِ فَعَرَفَهُم وَهُم لَهُ مُنْکِرُونَ.

ثُمَّ حُمِلَ عَلَیْهِ السَّلامُ حَتّی دُفِنَ مَقابِر قُرَیْشٍ وَلَمْ یَرَفع قَبْرُهُ أَکْثَرُ مِمَّا أَمَرَ بِهِ، ثُمَّ رَفَعُوا قَبْرَهُ بَعْد ذلِکَ وَبَنُوا عَلَیْهِ.

7 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمِ بْنِ هاشِمٍ، عَنْ أبِیهِ، عَن سُلَیْمانَ بْنِ حَفْصٍ الْمَرْوَزِیِّ قالَ: إِنَّ هارُونَ الرَّشِیدِ قَبَضَ عَلَی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ سَنَةَ تِسْعٍ وَسَبْعِینَ وَمائَةٍ، وَتُوُفِّیَ فِی حَبسِهِ بِبَغْدادَ لِخَمْسِ لَیالٍ بَقِینَ مِن رَجَبِ سَنَةَ ثَلاثٍ وَثَمانِین وَمائَةٍ، وَهُوَابْنُ سَبعٍ وَأَرْبَعِینَ سِنَةً وَدُفِنَ فِی مَقابِرِ قُرَیْشٍ وَکانَتْ إِمامَتُهُ خَمْساً وَثَلاثِینَ سَنَةً وَأَشهَراً، وَاُمُّهُ اُمُّ وَلَدٍ یُقالُ لَهُ: حَمِیدَةُ وَهِیَ اُمُّ أَخَوَیهِ إِسْحاقَ وَمُحَمَّدٍ ابْنَی جَعْفَرِ بْنِ مُحَمَّدٍ عَلَیْهِمَا السَّلاَمُ، وَنَصَّ عَلَی ابْنِهِ عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِمَا السَّلاَمُ بِالإِمامَةِ بَعْدَهُ.

8 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ مُحَمَّدِ بْنِ صَدَقَةَ العَنبَرِیِّ قالَ: لَمّ_ا تُوُفِّیَ أَبُو إِبْ_راهیمَ مُوسَ_ی بْنِ جَعْفَ_رٍ

“When Abu Ibrahim Musa ibn Ja’far (a.s.) passed away, Harun Ar-Rashid gathered together all the elders of the Talibite (from the progeny of Abu Talib) and Abbasid clans, and other people from the country including the judges. He brought in the corpse of Abu Ibrahim Musa ibn Ja’far (a.s.) and said, “This is Musa ibn Ja’far who has died naturally. There was nothing between us for me to ask God for forgiveness - that is murdering him.(1) Look at him. Do you see any injuries or signs of being choked on him?” Seventy of

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the Shiites went there and looked at him (a.s.). They did not find any traces of injury or signs of being choked on his body. There was signs of Henna(1) on his feet. Then Soleiman ibn Abi Ja’far performed the major ritual ablutions for the dead, covered him in his shroud, and followed the corpse with bare feet and without wearing a turban.”

The author of this book (a.s.heikh Sadooq) said, “I have included these traditions here in this book in order to refute the Waqifites(2) who consider Musa ibn Ja’far (a.s.) to be alive and deny the Divine Leadership of Imam Al-Ridha’ (a.s.) and the other Imams (a.s.) who came after him. Once the demise of Musa ibn Ja’far (a.s.) is established, their sect will be invalidated. Regarding these traditions they say, “Indeed As-Sadiq (a.s.) said, ‘Only a Divine Leader performs the major ritual ablutions for the dead when a Divine Leader passes away.’ They argue that if our claim that Al-Ridha’ (a.s.) is a Divine Leader was true, then Al-Ridha’ (a.s.) should have done the major ritual ablutions for the dead when Musa ibn Ja’far (a.s.) died, while according to this tradition someone else did that. Their reasoning is not acceptable for us since As-Sadiq (a.s.) has admonished that people other than the Divine Leaders should not perform the major ritual ablutions for the dead. Thus, if someone who is not a Divine Leader does this act which is admonished against, the Divine Leadership of the following Divine Leader

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is not violated. Imam As-Sadiq (a.s.) has never said that whoever performs the major ritual ablutions for the dead for a Divine Leader will be the next Divine Leader. Therefore, they have no case to present using this tradition.

Moreover, we read in some traditions that Al-Ridha’ (a.s.) did perform the major ritual ablutions for the dead when his father Musa ibn Ja’far (a.s.) was killed. However, this was done in hiding and only a few people are aware of it. The Waqifites do not deny that the Divine Leaders are permitted by the Sublime God to travel long distances in no time.”

عَلَیْهِمَا السَّلاَمُ جَمَعَ هارُونُ الرَّشِیدِ شُیُوخَ الطَّالِبِیَّةِ وَبَنِی العَبَّاسِ وَسائِرِ أَهْلِ المَمْلَکَةِ وَالحُکَّامِ وَأَحضَرَ أَبَاإِبراهِیمَ مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ، فَقالَ: هذا مُوسَی بْنُ جَعْفَرٍ عَلَیْهِ السَّلامُ قَدْ ماتَ حَتفَ أَنْفِهِ، وَما کانَ بَیْنِی وَبَیْنَهُ ما أَستَغفِرُ اللَّهَ مِنْهُ فِی أَمْرِهِ - یَعْنِی فِی قَتلِهِ - فَانْظُرْوا إِلَیْهِ، فَدخَلُوا عَلَیْهِ سَبْعُونَ رَجُلاً مِن شِیعَتِهِ، فَنَظَرُوا إِلی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ وَلَیْسَ بِهِ أَثَرَ جِراحَةٍ وَلا خَنقٍ، وَکانَ فِی رَجُلِهِ أَثَرُ الحِنَّاءِ، فَأَخَذَهُ سُلَیْمانُ بْنِ أَبی جَعْفَرٍ، فَتَوَلّی غُسْلَهُ وَتَکفِینَهُ وَتَحَفّی وَتَحَسَّرَ فِی جِنازَتِهِ.

قالَ مُصَنِّفُ هذا الْکِتاب: إِنَّما أَورَدتُ هذِهِ الأَخْبارَ فِی هذا الْکِتابِ رَدّاً عَلَی الواقِفَةِ عَلَی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ، فَإِنَّهُم یَزْعُمُونَ أَنَّهُ حَیٌّ وَیُنکِرُونَ إِمامَةَ الرِّضا عَلَیْهِ السَّلامُ وَإِمامَةَ مِن بَعْدَهُ مِنَ الأَئِمَّةِ عَلَیْهِمُ السَّلاَمُ

و فِی صِحَّةِ وَفاة مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ إِبطالُ مَذْهَبِهِم، وَلَهُم فِی هذِهِ الأَخْبارِ کَلامٌ یَقُولُونَ: إِنَّ الصَّادِقَ عَلَیْهِ السَّلامُ قالَ: الإِمامُ لا یُغَسِّلُهُ إِلاّ الإِمامُ، وَلَوْ کانَ الرِّضا عَلَیْهِ

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السَّلامُ إِماماً کَما ذَکَرتُم لَغَسَّلَهُ، فی هذِهِ الأَخْبارِ أَنَّ مُوسَی عَلَیْهِ السَّلامُ غَسَّلَهُ غَیْرُهُ.

وَلا حُجَّةَ لَهُم عَلَیْنا فِی ذلِکَ، لأَنَّ الصَّادِقَ عَلَیْهِ السَّلامُ إِنَّما نَهی أَن یُغَسِّلَ الإِمامَ إِلاّ مَن یَکُونُ إِماماً، فَإِنَّ دَخَلَ مَن یُغَسِّلُ الإِمامَ فِی نَهیِهِ فَغَسَّلَهُ لَمْ یُبطِل بِذلِکَ إِمامَةَ الإِمامِ بَعْدَهُ، وَلَمْ یَقُل عَلَیْهِ السَّلامُ: أَنَّ الإِمامَ لا یَکُونُ إِلاّ الَّذِی یُغَسِّلُ مَن قَبْلَهُ مِنَ الأَئِمَّةِ عَلَیْهِمُ السَّلاَمُ، فَبَطَلَ تَعَلَّقُهُم عَلَیْنا بِذلِکَ.

عَلَی أَنَا قَدْ رُوَّینا فِی بَعْضِ هذِهِ الأَخْبارِ: أَنَّ الرِّضا عَلَیْهِ السَّلامُ قَدْ غَسَّلَ أَباهُ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ، مِن حَیْثُ خَفِیَ عَلَی الحاضِرِینَ لِغُسلِهِ غَیْرِ مَنِ اطَّلَعَ عَلَیْهِ، وَلا تُنکِرُ الواقِفَةُ أَنَّ الإِمامَ یَجُوزُ أَن یَطوِیَ اللَّهُ تَعالی لَهُ البُعدَ حَتّی یَقطَعَ المَسافَةَ البَعِیدَةَ فِی المُدَّةِ الیَسِیرَةِ.

8-9 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Husayn ibn Muhammad ibn A’mir quoted on the authority of al-Mo’alla ibn Muhammad al-Basri, on the authority of Ali ibn Ribat, “I told Ali ibn Musa Al-Ridha’ (a.s.) that I know a man who says that your father (a.s.) is alive and that you know about this. Al-Ridha’ (a.s.) said, Glory be to God! How could God’s Messenger (a.s.) die and Musa ibn Ja’far (a.s.) not die? Yes. By God, he (a.s.) died, and his property was divided and his slave wives were married off to others.”

8-10 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Muhammad ibn Isa al-Yaqteeni, on the

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authority of Ahmad ibn Abdullah al-Gharawi, on the authority of his father, “I visited Al-Fadhl ibn al-Rabee’ while he was sitting on the roof of his house. He told me, ’Come closer to me.’ I went closer to him to the extent that I stood beside him.” Then he told me, ‘Overlook into the house.’ Then he asked, ‘What can you see in the house?’ I replied ‘I see a garment (thrown on the ground).’ He said, ‘Take a better look!’ Then I took a better look and said, ‘I see a man prostrating in prayer.’ He asked, ‘Can you recognize the man?’ I said, ‘No, I can't.’ He said, ‘That is your master.’ I said, ’Which master?’ He said, ‘Are you pretending you don’t know?’ I said, ‘I am not pretending, but I do not know that I have a master.’ He said, ‘That is Abul Hassan Musa ibn Ja'far (a.s.). I watch him day and night. I never found him in any state other than what I will tell you. He (a.s.) says the morning prayers. Then he (a.s.) says the supplications after the prayer for sometime until sunrise. Then he (a.s.) falls to prostration and remains prostrating until the sun comes near to descending (from its midday zenith). He (a.s.) has ordered someone to inform him about the sun's coming near to descending. I do not know when they tell him that the sun has come near to descending. However, he (a.s.) suddenly stands up and begins

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to say his prayers without renewing his ritual ablutions. So I can tell that he (a.s.) does not go to sleep during the period of his prostration nor does he slumber.

He (a.s.) continues to pray until he (a.s.) finishes saying the afternoon prayers. When he (a.s.) finishes saying his afternoon prayer, he (a.s.) falls into prostration. Then he (a.s.) stays in the state of prostration until sunset. When the sun sets, he (a.s.) raises his head and says the evening prayers without renewing his ablutions. He (a.s.) continues to pray and says the

9 - حَدَّثَنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَسْرُورٍ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَیْنُ بْنُ مُحَمَّدِ بْنِ عامِرٍ، عَنِ المُعَلَّی بنِ مُحَمَّدٍ البَصَرِیِّ قالَ حَدَّثَنا عَلِیُّ بْنُ رِباطٍ قالَ: قُلْتُ لِعَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِمَا السَّلاَمُ: إِنَّ عِنْدَنا رَجُلاً یَذکُرُ أَنَّ أَباکَ عَلَیْهِ السَّلامُ حَیٌّ وَأَنَّکَ تَعلَمُ مِن ذلِکَ ما تَعلَمُ، فَقالَ عَلَیْهِ السَّلامُ: سُبْحانَ اللَّهِ ماتَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَلَمْ یَمُت مُوسَی بْنِ جَعْفَرٍ عَلَیْهِمَا السَّلاَمُ! بَلی وَاللَّهِ لَقَدْ ماتَ وَقُسِمَت أَمْوالُهُ وَنُکِحتَ جَوارِیهِ.

10 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ أَبِی إِبْراهیمَ بْنِ هاشِمٍ، عَنْ مُحَمَّدِ بْنِ عِیسَی الیَقْطِینیِّ، عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّه القَرَوِیِّ، عَنْ أَبیهِ قالَ: دَخَلتُ عَلَی الفَضْلِ بْنِ الرَّبِیعِ وَهُوَجالِسٌ عَلَی سَطحٍ فَقالَ لی: أَدنُ، فَدَنَوْتُ حَتّی حاذَیتَهُ، ثُمَّ قالَ لی : أَشْرِف إِلی بَیْتٍ فِی الدَّارِ، فَأَشرَفتُ ما تَری فی البِیْتِ؟ فَقُلْتُ: ثَوباً مَطرُوحاً، فَقالَ: انظُر حَسَناً، فَتَأَمَّلتُ وَنَظَرتُ فَتَنَقَّبتُ فَقُلْتُ: رَجُلٌ ساجِدٌ فَقالَ لی : تَعرِفُهُ؟ ! قُلْتُ: لا، قالَ: هذا مَوْلاکَ، قُلْتُ: وَمَن مَوْلایَ؟ فَقالَ:

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تَتَجاهَلُ عَلِیَّ؟ فَقُلْتُ: ما أَتَجاهَلُ وَلکِنِّی لا أَعْرِفُ لی مَولیً، فَقالَ هذا أَبُو الحَسَنِ مُوسَی بْنِ جَعْفَرٍ، إِنّی إِنّی أَتَفَقَّدُهُ اللَّیْلَ وَالنَّهارَ فَلا أَجِدُهُ فِی وَقْتٍ مِنَ الأَوْقاتِ إِلاّ عَلَی الحالِ الَّتِی أُخْبِرُکَ بِها، إِنَّهُ یُصَلّی الفَجرَ فَیُعَقِّبُ ساعَةً فِی دُبُرِ الصَّلاةِ إِلی أَن تَطلُعَ الشَّمْسُ، ثُمَّ یَسجُدُ سَجدَةً فَلا یَزالُ ساجِداً تَزُولَ الشَّمْسُ، وَقَدْ وَکَّلَ مَن یَتَرَصَّدُ لَهُ الزَّوالَ، فَلَستُ أَدْرِی مَتی یَقُولُ الغُلامُ: قَدْ زالَتِ الشَّمْسُ! إِذ یَثِبُ فَیَبتَدِی ءُ الصَّلاةَ مِنَ غَیْرِ أَن یُجَدَّدَ وُضُوءً فَأَعلَمُ أَنَّهُ لَمْ ینم فِی سُجُودِهِ وَلا أَغفی .

وَلا یَزالُ إِلی أَن یَفرُغَ مِن صَلاةِ العَصرِ، فَإِذا صَلَّی سَجَدَ سِجدَةً فَلا یَزالُ ساجِداً إِلی أَن تَغِیبَ الشَّمْسُ، فَإِذا غابَتِ الشَّمْسُ وَثَبَ مِن سِجدَتِهِ، فَصَلّی المَغْرِبَ مِن غَیْرِ أَن یُحْدِثَ

supplications after the prayer until he (a.s.) finishes saying his night prayers. When he (a.s.) finishes saying his night prayers, he (a.s.) breaks his fast by eating some roasted meat which they bring for him. Then he (a.s.) renews the ritual ablution and falls into prostration. Then he (a.s.) raises his head and sleeps for a short time.

Then he (a.s.) gets up and renews his ritual ablutions and stands up to pray in the middle of the night until dawn. I do not know when they inform him that the dawn has come, but I see that he (a.s.) suddenly stands up and says the morning prayers. This has been his behavior since he (a.s.) has been handed over to me.’

I said, ‘Fear God! Do not do what would result in the termination of blessings. You

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know well that the blessings given to anyone who does any evil deeds to any member of this Household will be taken away from him.’

The guard replied, ‘They sent for me several times and ordered me to kill him, but I did not accept this and informed them that I would not do that. I would not do that even if they kill me.’1 After some time, the Imam (a.s.) was turned over to Al-Fadhl ibn Yahya Al-Barmaki who imprisoned him for a few days. For three days and nights Al-Fadhl ibn al-Rabee’ brought him food. But on the fourth night they brought him food from Al-Fadhl ibn Yahya. Then he (the Imam (a.s.)) raised his hands towards the sky and said, ‘O Lord! You know best that if I had eaten this before the day, I would have assisted my murderer myself.’ Then he (Abul Hassan Musa ibn Ja'far (a.s.)) ate it and fell ill. They brought a doctor for him (a.s.) the following morning. He (a.s.) showed the doctor the bruise that had developed on his hand which was the effect of the poison that had gathered in that location which they had fed him. The doctor faced them and said, ‘By God! He knows best what you have done to him.’ Then the Imam (a.s.) passed away.”

حَدَثاً، وَیَزالُ صَلاتِهِ وَتَعقِیبِهِ إِلی أَن یُصَلِّیَ العَتَمَةَ، فَإِذا صَلَّی العَتَمَةَ أَفطَرَ عَلَی شَویٍّ یُؤتی بِهِ، ثُمَّ یُجَدِّدُ الوُضُوءَ، ثُمَّ یَسجُدُ، ثُمَّ یَرفَعُ رَأسَهُ فَیَنامُ نَومَةً خَفِیفَةً، ثُمَّ یَقُومُ فَیُجَدِّدُ الوُضُوءَ،

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ثُمَّ یَقُومُ فَلا یَزالُ یُصَلِّی فِی اللَّیْلِ حَتّی یَطلُعَ الفَجرُ، فَلَستُ أَدْرِی مَتی یَقُولُ الغُلامُ إِنَّ الفَجرَ قَدْ طَلَعَ؟! إِذْ قَدْ وَثَبَ هُوَلِصَلاةِ الفَجرِ فَهذا دَأْبُهُ مِنْذُ حُوِّلَ إِلَیَّ.

فَقُلْتُ: اِتَّقِ اللَّهَ وَلا تُحدِثَنَّ فِی أَمْرِهِ حَدَثاً یَکُونُ فِیهِ زَوالُ النِّعْمَةِ، فَقَدْ تَعلَمُ أَنَّهُ لَمْ یَفْعَلُ أَحَدٌ بِأَحَدٍ مِنْهُمْ سُوءاً إِلاّ کانَتْ نِعْمَتُهُ زائِلَةً، فَقالَ: قَدْ أَرسَلُوا إِلَیَّ غَیْرَ مَرَّةٍ یَأْمُرونِی بِقَتلِهِ، فَلَمْ أُجِبهُم إِلی ذلکَ وَأَعَلمتُهُم إِنِّی لا أَفْعَلُ ذلِکَ وَلَوْ قَتَلُونِی ما أَجِبتُهُم إِلی ما سَأَلُونِی.

فَلَمَّا کانَ بَعْدَ ذلِکَ حُوِّلَ إِلَی الفَضْلِ بْنِ یَحْیَی البَرمَکِیِّ فَحُبِسَ عنْدَهُ أَیَّاماً، فَکانَ الفَضْلُ بْنُ الرَّبِیعِ یَبْعَثُ إِلَیْهِ فِی کُلِّ یَوْمٍ مائِدَةً حَتّی مَضی ثَلاثَةَ أیَّامٍ وَلَیالِیها، فَلَمَّا کانَتِ اللَّیْلَةُ الرَّابِعَةُ قُدِّمَت إِلَیْهِ مائِدَةٌ لِلفَضلِ بْنِ یَحْیَی، فَرَفَعَ عَلَیْهِ السَّلامُ یَدَهُ إِلی السَّماءِ، فَقالَ: یا رَبِّ إِنَّکَ تَعلَمُ إِنِّی لَوْ أَکَلتُ قَبْلَ الْیَوْمِ کُنْتُ قَدْ أَعَنتُ عَلَی نَفْسِی، فَأَکَلَ فَمَرِضَ، فَلَمَّا کانَ مِنَ الغَدِ جاءَهُ الطَّبِیبُ فَعَرَضَ عَلَیْهِ خُضرَةً فِی بَطنِ راحَتِهِ و کانَ السُّمِّ الَّذِی سُّمَّ بِهِ قَدِ اجتَمَعَ فِی ذلِکَ المَوضِعِ فَانْصَرِف الطَّبِیبُ إِلَیْهِم فَقالَ: وَاللَّهِ لَهُوَأَعْلَمُ بِما فَعَلتُم بِهِ مِنْکُمْ، ثُمَّ تُوُفِّی عَلَیْهِ السَّلامُ.

I went to see him wearing the clothes with which I had been traveling in at noon. This happened in the (Arabic) month of Ramadhan. Once I entered, I saw him sitting in a house from the middle of which a stream of water was flowing. I greeted him and sat down. They brought a pan and a jar. He washed his hands and then he ordered me to wash mine. They spread out the tablecloth and I forgot that I was fasting and it was the (Arabic) month of Ramadhan.(1) I started to eat, then I remembered and stopped eating. Homayd said, “Why aren't you eating?” I said, “O Amir! It is the (Arabic) month of Ramadhan and I am neither ill, nor do I have an excuse not to fast. It may be that the Amir has an illness, or an excuse due to which you are breaking your fast.” He said, “No, I am not ill, nor do I have an excuse allowing me to break my fast. I am perfectly healthy. Then his eyes filled with tears and he cried. Then after he finished eating, I said, “O Amir! What made you cry?” He said, “One night when Harun Ar-Rashid was in Toos, he sent someone to call me in. When I entered, I saw a lit candle and a green sword drawn out of its sheath in front of him. A servant was standing in front of him. When I stood in front of him,

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he raised his head and asked me, “How much will you obey the Commander of the Faithful (meaning himself)?” I said, “I am at your service with my wealth and my life.” He looked down and dismissed me. I went home. A short time later, the same man came and said, “The Commander of the Faithful has called you in again.” I told myself, “To God is our return.” I found out that he wanted to kill me, but

9

بابُ ذِکرِ مَن قَتَلَهُ الرَّشِیدُ مِن أَوْلادِ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ بَعْد قَتلِهِ لِمُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ بِالسَّمِّ لَیْلَةٍ واحِدَةٍ سِوی مَن قَتَلَ مِنْهُمْ فِی سائِرِ الأَیَّامِ وَاللَّیالِی

1 - حَدَّثَنا أَبُو الحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الحُسَیْنِ البَزَّازِ قالَ: حَدَّثَنا أَبُو طاهِرٍ السَّامانِیُّ قالَ: حَدَّثَنا أَبُو القاسِمِ بِشرُ بْنِ مُحَمَّدِ بْنِ بَشِیرٍ قالَ: حَدَّثَنی أَبُو الحُسَیْنِ أَحْمَدُ بْنُ ماهانَ قالَ: حَدَّثَنی عُبِیْدُ اللَّهِ البَزَّازُ النِیْسابُوریُّ وَکانَ مُسِنّاً قالَ: کانَ بَیْنِی وَبَیْنَ حُمَیدِ بْنِ قَحْطَبَةَ الطَّائیِّ الطُّوسیِّ مُعامِلَةٌ، فَرَحَلتُ إِلَیْهِ فِی بَعْضِ الأَیَّامِ فَبَلَغَهُ خَبَرُ قَدْومی، فَاستَحضَرَنِی لِلوَقتِ وَعَلِیَّ ثِیابُ السَفَرِ لَم اُغَیِّرها وَذلِکَ فِی شَهْرِ رَمَضانَ وَقْتَ صَلاةِ الظُّهرِ، فَلَمَّا دَخَلتُ عَلَیْهِ رَأَیْتُهُ فِی بَیْتٍ یَجْرِی فِیهِ الماءُ فَسَلَّمْتُ عَلَیْهِ وَجَلَسَتُ، فَأَتی بِطَستٍ وَإِبرِیقٍ، فَغَسَلَ یَدَیْهِ، ثُمَّ أَمَرَنِی فَغَسَلتُ یَدِیَ وَأُحْضِرَتِ المائِدَةُ وَذَهَبَ عَنِّی إِنِّی صائِمٌ وَأَنِّی فِی شَهْرِ رَمَضانَ، ثُمَّ ذَکَرْتُ فَأَمسَکتُ یَدِیَ، فَقالَ حَمِیدٌ: ما لَکَ لا تَأکُلُ؟ فَقُلْتُ: أَیُّهَا الأَمِیرُ هذا شَهْرُ رَمَضانَ وَلَسْتُ بِمَرِیضٍ وَلا بی عِلَّةٌ تُوجِبُ الإِفْطارَ وَلَعَلَّ الأَمِیرَ لَهُ عُذرٌ فِی ذلِکَ أَوْ عِلَّةِ تُوجِبُ الإِفْطارِ، فَقالَ: ما بی عِلَّةٌ تُوجِبُ الإِفْطارَ وَإِنّی

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لَصَحِیحُ البَدَنِ، ثُمَّ دَمَعَت عَیْناهُ وَبَکی ، فَقُلْتُ لَهُ بَعْدَ ما فَرَغَ مِن طَعامِهِ: ما یُبکِیکَ أَیُّهَا الأَمِیرُ؟ فَقالَ: أنفَذَ إِلی هارُونُ الرَّشِیدُ وَقْتَ کُونِهِ بِطُوسٍ فِی بَعْضِ اللَّیْلِ أَن أَجِبَ أَمِیرَ المُؤمِنینَ، فَلَمَّا دَخَلتُ عَلَیهِ رَأَیْتُ بِیْنِ یَدَیْهِ شَمعَةً تَتَّقِدُ وَسَیفاً أَخْضَرَ مَسلُولاً وَبَیْنَ یَدَیْهِ خادِمٌ واقِفٌ، فَلَمَّا قُمتُ بَینَ یَدَیْهِ رَفَعَ رَأسَهُ إِلَیَّ، فَقالَ: کَیْفَ طاعَتُکَ لأَمِیرَ الْمُؤْمِنِینَ؟ فَقُلْتُ: بِالنَّفسِ وَالمالِ فَأَطرَقَ، ثُمَّ أَذِنَ لی فِی الاِنْصِرافِ، فَلَم أَلبَث فِی مَنْزِلی حَتّی عادَ الرَّسُولُ إِلَیَّ وَقالَ: أَجِب أَمِیرَ الْمُؤْمِنِینَ، فَقُلْتُ فِی نَفْسِی: إِنّا لِلَّهِ وَأَنَا أَخافُ أَنْ یَکُونَ قَدْ عَزَمَ عَلَی قَتلِی وَأَنَّهُ لَمّا رَآنِی استَحیی مِنِّی، فَعُدتُ إِلی بَیْنَ یَدَیْهِ فَرَفَعَ رَأسَهُ إِلَیَّ فَقالَ:

was too shy to do it the last time I went there. I went to see him again. He asked, “How much will you obey the Commander of the Faithful (the caliph)?” I said, “With my life, my wealth, my wife and my children.” He laughed and dismissed me again. As soon as I reached home again, the same messenger came to me and said, “The Commander of the Faithful has called you in.” Then I went to see him again. He raised his head as he had done before and asked, “How much do you obey the Commander of the Faithful?” I said, “With my life, my wealth, my wife, my children and my religion.” Then he laughed and said, “Take this sword, and do whatever this servant orders you to do.” The servant picked up the sword, handed it to me and took

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me to a house. The door was locked. He unlocked it. There was a well in the middle, and there were three locked rooms. He opened one of the doors. There were twenty people imprisoned there. Their hair had grown long. The servant said, “The Commander of the Faithful has ordered you to kill them.” They were all descendants of the Prophet (S). The servant brought them out one by one. I beheaded them. The servant dropped their heads and their corpses into the well. Then he unlocked the other door. There were another twenty descendants of the Prophet (S) imprisoned there. He said, “The Commander of the Faithful has ordered you to kill them.” Then he opened the door and brought them out one at a time. I beheaded them. He dropped the corpses in the well. All twenty were killed. Then he opened the door of the third room. There were twenty other descendants of the Prophet (S) with long hair in chains there. The servant said, “The Commander of the Faithful has ordered you to kill them.” He brought them out of the room one by one. I beheaded them, and the servant dropped them in the well. Nineteen of them were killed in this way. Then an old man with long white hair was left. He faced me and said, “O wicked one! May you be destroyed! What excuse will you have when you are brought on the Resurrection Day to face our grandfather, God's Prophet

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(S), for killing sixty of his descendants?” Then my hands started to shake and my body was shivering. The servant looked at me angrily and yelled at me. I walked ahead and killed that old man. The servant dropped his corpse in the well. What is the benefit of praying and fasting for me now that I have killed sixty descendants of God's Prophet (S)? I have no doubt that I will reside in Hell forever.”

کَیْفَ طاعَتُکَ لأَمِیرَ الْمُؤْمِنِینَ؟ فَقُلتُ بِالنَّفسِ وَالمالِ وَالأَهْلِ وَالوَلَدِ، فَتَبَسَّمَ ضاحِکاً، ثُمَّ أَذِنَ لی فِی الاِنْصِرافِ، فَلَمَّا دَخَلتُ مَنْزِلی لَمْ أَلبَث أَن عادَ إِلیَّ الرَّسُولُ، فَقالَ: أَجِب أَمِیرَ الْمُؤْمِنِینَ، فَحَضَرتُ بَیْنَ یَدَیْهِ وَهُوَعَلَی حالِهِ، فَرَفَعَ رَأسَهُ إِلَیَّ و قالَ لی : کَیْفَ طاعَتُکَ لأَمِیرَ المُؤْمِنِینَ؟ فَقُلْتُ بِالنَّفسِ وَالمالِ وَالأَهْلِ وَالوَلَدِ وَالدِّینِ فَضَحِکَ، ثُمَّ قالَ لی : خُذْ هذا السَّیْفَ وَامتَثِل ما یَأْمُرکَ بِهِ الخادِمُ. قالَ: فَتَناوَلَ الخادِمُ السَّیْفَ وَناوَلَنِیهِ وَجاءَ بی إِلی بَیْتٍ بابُهُ مُغلَقٌ فَفَتَحَهُ فَإِذا فِیهِ بِئرٌ فِی وَسطِهِ وَثَلاثَةٌ بُیُوتٍ أَبُوابُها مُغلَقَةٌ فَفَتَحَ بابَ بَیتٍ مِنْها، فَإِذا فِیهِ عِشْرُونَ نَفْساً عَلَیْهِمُ الشُّعُورُ وَالذَّوائِبُ شُیُوخٌ وَکُهُولٌ وَشُبَّانٌ مُقَیَّدُونَ، فَقالَ لی : إِنَّ أَمِیرَ الْمُؤْمِنینَ یَأْمُرُکَ بِقَتلِ هؤُلاءِ وَکانُوا کُلَّهُم عَلَوِیَّةً مِن وُلْدِ عَلِیٍّ فاطِمَةَعَلَیْهِمَا السَّلاَمُ فَجَعَلَ یُخْرِجُ إِلی واحِداً بَعْد واحِدٍ فَأَضرِبُ عُنُقَهُ حَتّی أَتَیْتُ عَلَی آخِرِهِم، ثُمَّ رَمی بِأَجسادِهِم وَرُؤُوسِهِم فِی البِئرِ، ثُمَّ فَتَحَ بابَ بَیْتٍ آخَرَ فَإِذا فِیهِ عِشْرُونَ نَفْساً مِنَ العَلَوِیَّةِ مِن وُلْدِ عَلِیٍّ وَفاطِمَةعَلَیْهِمَا السَّلاَمُ مُقَیَّدُونَ فَقالَ لی : إِنَّ أَمِیرَ الْمُؤْمِنینَ یَأْمُرُکَ بِقَتلِ هؤُلاءِ، فَجَعَلَ یُخْرِجُ إِلَیَّ واحِداً بَعْدَ واحِدٍ فَأَضرِبُ عُنُقَهُ وَیَرمی بِهِ فی تِلْکَ البِئرِ حَتّی أَتَیْتُ عَلی آخِرِهِم، ثُمَّ فَتَحَ

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بابَ البِیْتِ الثالِثِ فَإِذا فِیهِ مِثلُهُمْ عِشْرُونَ نَفْساً مِن وُلْدِ عَلِیٍّ وَفاطِمَةَعَلَیْهِمَا السَّلاَمُ مُقَیَّدُونَ عَلَیْهِمُ الشُّعُورُ وَالذَّوائِبُ، فَقالَ لی : إِنَّ أَمِیرَ الْمُؤْمِنینَ یَأْمُرُکَ بِقَتلِ هؤُلاءِ أَیْضاً، فَجَعَلَ یُخْرِجُ إِلی واحِداً بَعدَ واحِدٍ فَأَضرِبُ عُنُقَهُ وَیَرمی بِهِ فِی تِلْکَ البِئرِ حَتّی أَتَیْتُ عَلَی تِسْعَةَ عَشَرَ نَفْساً مِنْهُمْ، وَبَقِیَ شَیْخٌ مِنْهُمْ، عَلَیْهِ شَعٌر، فَقالَ لی : تَبّاً لَکَ یا مَیشُومُ ! أَیُّ عُذرٍ لَکَ یَوْمَ القِیامَةِ إِذا قَدِمتُ عَلَی جَدِّنا رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَقَدْ قَتَلتَ مِن أَوْلادِهِ سِتِّینَ نَفساً قَد وُلَّدَهُم عَلِیٌّ وَفاطِمَةَعَلَیْهِمَا السَّلاَمُ فَارتَعَشَت یَدِیَ وَارتَعَدَت فَرائِصی، فَنَظَرَ إِلی الخادِمُ مُغضِباً وَزَبَرَنِی فَأَتَیْتُ عَلی ذلِکَ الشَّیخ أَیْضاً فَقَتَلتُهُ وَرَمی بِهِ فِی تِلْکَ البِئرَ، فَإِذا کانَ فَعلی هذا وَقَدْ قَتَلتُ سِتِّینَ نَفْساً مِن وُلْدِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَما یَنفَعَنی صَومِی وَصَلاتِی؟! وَأَنَا لا أَشُکُّ إِنِّی مُخَلَدٌ فِی النَّارِ.

The author of this book (a.s.heikh Sadooq) said, “Such behaviour with the descendants of the Prophet of God (a.s.) were also carried out by Mansour (Dawaniqi).(1)“

9-2 Ahmad ibn Muhammad ibn Al-Husayn al-Bazzaz narrated that Abu Mansour Al-Motarriz quoted on the authority of al-Hakim Aba Ahmad Muhammad ibn Muhammad ibn Ishaq al-Anmati an-Neishaboori with a documented chain, “When Mansour was constructing buildings in Baghdad, he diligently searched for the Alawids.(2) Whenever Mansour caught one of them, he would place that person inside the empty pillars and cover them with bricks and plaster. Once he captured a handsome young fellow with black hair from the descendants of God's Prophet (S). He handed him over to the builder, and ordered that he should

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be placed inside the pillar and covered with bricks and plaster. Mansour appointed one he trusted to oversee this. The builder put that young man inside the pillar. However, he felt sorry for him and left a hole for him to breathe from. He told him, “Do not worry. Wait and I will come to save you tonight.” When the night fell, the builder freed that young man from the pillar and said, “Be careful not to risk my life and the lives of my workers. Hide yourself. The reason that I saved you in this dark night is that I was afraid that if I leave you in that pillar, your grandfather - God's Prophet (S) might become my enemy at the threshold of God on the Resurrection Day.” He then used one of his tools to cut some of that young man's hair and said, “Hide yourself. Do not go back to see your mother.” The young man said, “Fine. Inform my mother about my being saved and my escape so that she gets less upset and cries less. Tell her that I cannot return to her.” The young man escaped and it never became clear where he went. The builder said, “The young man gave me the address of his mother and something as a sign of him. I went there. I heard someone cry like the sound of bees. I realized that it was his mother who was crying. I went to see her, told her

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what had happened and gave her the hair. Then I returned home.”(1)

قالَ مُصَنِّفُ هذا الْکِتابِ: لِلمَنصُورِ مِثلُ هذِهِ الفِعلَةِ فِی ذُرِّیَّةِ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ.

2 - حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الحُسَیْنِ البَزَّازِ قالَ: حَدَّثَنا أَبُو مَنْصُورٍ المُطَرَّزُ قالَ: سَمِعْتُ الْحاکِمَ أَبَا أحْمَدَ مُحَمَّدَ بْنِ مُحَمَّدِ بْنِ إِسْحاقَ الأَنْماطِیِّ النِیْسابُوریِّ، یَقُولُ - بِإِسنادٍ مُتَّصِلٍ ذَکَرَ - أَنَّهُ لَمّا بَنِی المَنصُوُر الأَبنِیَةَ بِبَغْدادَ جَعَلَ یَطلُبُ العَلَوِیَّةَ طَلَباً شَدِیداً وَیَجْعَلُ مَن ظَفَرَ بِهِ مِنْهُمْ الأُسطُواناتِ الُمجَوَّفَةِ المَبنِیَّةِ مِنَ الجَصِّ وَالآجُرِ، فَظَفَرَ ذاتَ یَوْمٍ بِغُلاْمٍ مِنهُم حَسَنِ الوَجْهِ، شَعرٌ أَسْوَدُ مِن وُلْدِ الحَسَن بْنِ عَلِیِّ بْنِ أَبِی طالِبٍ عَلَیْهِمُ السَّلاَمُ فَسَلَّمَهُ إِلی البَناءِ الَّذِی کانَ یَبنِی لَهُ، وَأَمَرَهُ أَنْ یَجْعَلَهُ فِی جَوفِ أُسطُوانَةٍ وَیَبنِی عَلَیْهِ وَوَکَّلَ عَلَیْهِ مِن ثِقاتِهِ مَن یُراعی ذلِکَ حَتّی یَجْعَلَهُ فِی أُسطُوانَةٍ بِمَشهَدِهِ فَجَعَلَهُ البَنَّاءُ فِی جَوفِ أُسطُوانَةٍ فَدَخَلَتهُ رِقَّةٌ عَلَیْهِ وَرَحْمَةٌ لَهُ فَتَرَکَ فِی الأُسطُوانَةِ فُرجَةً یَدْخُلُ مِنْها الرُّوحُ، فَقالَ لِلغُلامِ:لا بَأْسَ عَلَیْکَ فَاصبِر، فَإِنِّی سَأخرِجُکَ مِن هذِهِ الأسطُوانَةِ إِذا جَنَّ اللَّیْلُ، فَلَمَّا جَنَّ اللَّیْلُ جاءَ البَنَّاءُ فِی ظُلمَةٍ فَأَخَرَجَ ذلِکَ العَلَوِیَّ مِن تِلْکَ الأُسطُوانَةِ وَقالَ لَهُ: اتَّقِ اللَّهَ فِی دَمِی وَدَمِ الفَعَلَةِ الَّذِینَ مَعِی وَغَیِّب شَخصَکَ، فَإِنِّی إِنَّما أخرَجتُکَ فِی ظُلمَةِ هذِهِ اللَّیْلَةِ مِن جَوفِ هذِهِ الأُسطُوانَةِ لأَنِّی خِفْتُ إِن تَرَکتُکَ فِی جَوفِها أَنْ یَکُونَ جَدُّکَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَوْمَ القِیامَةِ خَصمِی بَیْنِ یَدِیِ الِلَّهِ عَزَّ وَجَلَّ، ثُمَّ أَخَذَ شَعرَهُ بِآلاتِ الجَصَّاصِینَ کَما أَمکَنَ وَقالَ: غَیِّب شَخصَکَ وَانجُ بِنَفْسِکَ وَلا تَرْجِع إِلی اُمِّکَ، فَقالَ الغُلام: فَإِن کانَ هذا هکَذا فَعَرَّف اُمِّی إِنِّی قَدْ نَجَوتُ وَهَرَبتُ لِتَطِیبَ نَفسُها وَیَقِلِّ جَزَعُها وَبُکاؤُها وَإِن لَمْ

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یَکُنْ لِعَودی إِلَیْها وَجْهٌ، فَهَرَبَ الغُلامُ وَلا یُدْری أَیْنَ قَصَدَ مِن وَجْهِ أَرْضِ اللَّهِ تَعالی وَلا إِلی أیِّ بَلَدٍ وَقَعَ؟ ! قالَ ذلِکَ البَنَّاءُ: وَقَدْ کانَ الغُلامُ عَرَّفَنِی مَکانَ اُمِّهِ أَعطانِی العَلامَةَ فَانتَهَیتُ إِلَیْها فِی المَوضِعِ الَّذِی دَلَّنی عَلَیْهِ فَسَمِعتُ دَوِیّاً کَدَویِّ النَّحلِ مِن البُکاءِ، فَعَلِمتُ أَنَّها اُمُّهُ، فَدَنَوْتُ مِنْها وَعَرَّفتُها خَبَرَ ابنِها وأَعْطَیْتُها شَعرَهُ وَانصَرَفتُ.

Imamate to be terminated with him (a.s.). Ziyad al-Qandi had seventy-thousand Dinars, and Ali ibn Abi Hamzeh had thirty-thousand Dinars (for example). When I noted this and the truth became clear to me, and I recognized that Abil Hassan Al-Ridha’ (a.s.) is in charge of affairs, I expressed what I knew and invited the people to (follow) Al-Ridha’ (a.s.). Those two people sent for me and asked, ‘Why are you doing this? We will make you needless if you are after money.’ They offered me ten-thousand Dinars and asked me to stop. But I replied, ‘Those two Imams (a.s.) were narrated to have said, ‘Whenever innovations became known, it is incumbent upon the knowledgeable ones to express what they know. Else they will be deprived of the light of faith.’ I am not one who would stop my struggling in the way of God.’ Thus those two (Ziyad al-Qandi and Ali ibn Abi Hamzeh) became my enemies.”

10

بابُ السَبَبِ الَّذِی قِیلَ مِن أَجَلِهِ بِالْوَقْفِ عَلَی مُوسَی بْنِ جَعْفَرٍ عَلَیْهِ السَّلامُ

1 - حَدَّثَنا عَلِیُّ بْنُ عَبْدِ اللَّه الوَرَّاقُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدُ بْنُ أَبی عَبْدِ اللَّهِ البَرْقِیُّ، عَنْ أَبیهِ، عَنْ رَبِیعِ بْنِ عَبْدُ الرَّحْمنِ قالَ: کانَ وَاللَّهِ مُوسَی بْنِ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ مِنَ المُتَوَسِّمِینَ، یَعْلَمُ مَن یَقِفُ عَلَیْهِ بَعْدَ مَوْتِهِ وَیَجحَدُ الإِمامَ بَعْدَ إِمامَتِهِ، فَکانَ یَکظِمُ غَیظَهُ عَلَیْهِمْ و لا یُبدِی لَهُم ما یَعرِفُهُ مِنْهُمْ فَسُمِّی الکاظِمِ لِذلِکَ.

2 - حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِیدِ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی

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العَطَّارُ، عَنْ أَحْمَدَ بْنِ الحُسَیْنِ بْنِ سَعِیدٍ، عَنْ مُحَمَّدِ بْنِ جُمهُورٍ، عَنْ أَحْمَدَ بْنِ الفَضْلِ، عَنْ یُونُسَ بْنِ عَبْدِ الرَّحْمنِ قالَ: لَمّا ماتَ أَبُو الحَسَنِ عَلَیْهِ السَّلامُ وَلَیْسَ مِن قُوَّامِهِ أَحَدٌ إِلاّ وَعنْدَهُ المالُ الکَثِیرُ، فَکانَ ذلِکَ سَبَبَ وَقفِهِم وَجُحُودِهِم لِمَوتِهِ، وَکانَ عِنْدَ زِیادٍ القَنْدِیِّ سَبْعُونَ أَلْفَ دِینارٍ وَعِنْدَ عَلِیِّ بْنِ أَبِی حَمْزَةَ ثَلاثُونَ أَلْفَ دِینارٍ.

فَلَمَّا رَأَیْتُ ذلِکَ وَتَبَیَّنَ لیَ الحَقُّ وَعَرَفتُ مِن أَمْرِ أَبی الحَسَنِ الرِّضا عَلَیْهِ السَّلامُ ما عَرَفتُ تَکَلَّمتُ وَدَعَوْتَ النَّاسَ إِلَیْهِ، قالَ: فَبَعَثا إِلَیَّ وَقالا لی : ما یَدْعُوکَ إِلی هذا؟ إِن کُنْتَ تُرِیدُ المالَ فَنَحنُ نُغنِیکَ وَضَمِنا لی عَشَرَةَ أَلْفَ دِینارٍ وَقالا لی : کُفَّ فَأَبَیتُ، فَقُلْتُ لَهُما: إِنّا رُوِّینا عَنِ الصَّادِقَینِ عَلَیْهِمَا السَّلاَمُ أَنَّهُمْ قالُوا: إِذا ظَهَرَتِ البِدَعُ فَعَلَی العالِمِ أَن یُظْهِرَ عِلمَهُ، فَإِن لَم یَفعَل سُلِبَ نُورُ الإِیمانِ، وَما کُنْتُ لأَدَعَ الجِهادَ فِی أَمْرِ اللَّهِ عَزَّ وَجَلَّ عَلَی کُلِّ حالٍ، فَناصَبانِی وَأَظمَرا العَداوَةَ.

10-3 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Mohammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Al-Husayn ibn Sa'eed, on the authority of Muhammad ibn Jomhoor, on the authority of Ahmad ibn Hammad, “Uthman ibn Isa Ar-Ravasay was one of the representatives (of Imam Al-Kazim (a.s.)) who lived in Egypt. A lot of (Imam Al-Kazim's (a.s.)) property and six slave maids were in his possession. Abul Hassan Al-Ridha’ (a.s.) sent someone to him and asked him to return the slave maids and the property. Uthman ibn Isa Ar-Rawasi wrote a letter in response and said, ‘Your father has not

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died yet.’ Imam Al-Ridha’ (a.s.) wrote a letter to him and said, ‘My father (a.s.) has passed away and we have divided up his possessions. There is correct news to confirm his death.’ Imam Al-Ridha’ (a.s.) presented some proofs. Uthman wrote to him (a.s.) in reply, ‘If your father is alive, you have no rights over his property. If he (a.s.) has died as you say, he (a.s.) has not given me any orders to dispose of these possessions to you. I freed the slave maids and married them.’”

The author of this book (a.s.heikh Sadooq) said, “Musa ibn Ja'far (a.s.) was not a man who would collect wealth. However, he lived during the region of (Harun) Ar-Rashid and had a lot of enemies. He could not give the collected property to the deprived, so he gave them secretly to a few to divide among the poor people. This is how this wealth was collected. He did not want to do what the ill-wishers told Ar-Rashid about him. Things like ‘he has collected a lot of wealth’, ’he believes he is the Imam’, ’and he incites the people to revolt against you,’ etc. If it were not for these accusations, he would have given the wealth to various people. Rather it consisted of gifts that his friends had brought for him in order to honor him.”(1)

authority of his father, on the authority of al-Saqr ibn Dolaf, on the authority of Yasir - the servant that he had heard Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) say,

3 - حَدَّثَنا أَبی، وَمُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدِ بْنِ الوَلِید -رَضِیَ اللَّهَ عَنهُما - قالا: حَدَّثَنا مُحَمَّدُ بْنُ یَحْیَی العَطَّارُ، عَنْ أَحْمَدَ بْنَ الحُسَیْنِ بْنِ سَعِیدٍ، عَنْ مُحَمَّدِ بْنِ جُمهُورٍ، عَنْ أَحْمَدَ بْنِ حَمَّادٍ قالَ: کانَ أَحَدُ القُوَّامِ عُثْمانَ بْنِ عِیسَی الرُّواسِیَّ وَکانَ یَکُونُ بِمِصرِ و کانَ عِنْدَهُ مالٌ کَثِیرٌ وَسِتُّ جَواری، قالَ: فَبَعَثَ إِلَیْهِ أَبُو الحَسَنِ الرِّضا عَلَیْهِ السَّلامُ فِیهِنَّ وَفِی المالِ، قالَ: فَکَتَبَ إِلَیْهِ: أَنَّ أَباکَ لَمْ یَمُت قالَ: فَکَتَبَ إِلَیْهِ: إِنَّ أَبی قَدْ ماتَ وَقَدِ قسَمنا مِیراثَهُ وَقَدْ صَحَّتِ الأَخْبارِ بِمَوتِهِ، وَاحتَجَّ عَلَیْهِ فِیهِ، قالَ: فَکَتَبَ إِلَیْهِ، إن لَمْ یَکُنْ أَبُوکَ ماتَ فَلَیْسَ لَکَ مِن ذلِکَ شَی ءٌ، وَإِن کانَ قَدْ ماتَ عَلَی ما تَحکِی، فَلَمْ یَأْمُرنِی بِدَفعِ شَی ءٍ إِلَیکَ، وَقَدِ أعتَقتُ الجَوارِی وَتَزَوَّجتُهُنَّ.

قالَ مُصَنِّفُ هذا الْکِتابِ: لَمْ یَکُنْ جَعْفَرٍعَلَیْهِمَا السَّلاَمُ مِمَّنْ یَجْمَعُ المالَ وَلکِنَّهُ حَصَلَ فِی وَقْتِ الرَّشِیدِ، وَکَثُرَ وَلَمْ یَقدِر عَلَی تَفرِیقِ ما کانَ یَجتَمِعُ إِلاّ عَلَی القَلِیلِ مِمَّنْ یَثِقُ بِهِمْ فِی کِتمانِ السِّرِّ، فَاجتَمَعَت هذِهِ الأَمْوالُ لأَجلِ ذلِکَ، وَأَرادَ أَن لا یُحَقَّقَ عَلَی نَفْسِهِ قَوْلُ مَن کانَ یَسعی بِهِ إِلی الرَّشِیدِ، وَیَقُولُ: إِنَّهُ تُحمَلُ عَلَیهِ الأَموالُ، وَیَعتَقِدُ لَهُ الإِمامَةَ، وَیَحمِلُ عَلَی الخُرُوجِ عَلَیْهِ، وَلَوْ لا ذلِکَ لَفَرَّقَ مَا اجتَمَعَ مِن هذِهِ الأَمْوالِ، عَلَی أَنَّها لَمْ تَکُنْ أَمْوالَ الفُقَراءِ، وَإِنَّما کانَتْ أَموالاً یَصِلُهُ بِها مَوالِیهِ لِیَکُونَ لَهُ إِکراماً مِنْهُمْ لَهُ وَبِرّاً مِنْهُمْ بِهِ عَلَیْهِ السَّلامُ.

11

بابُ ما جاءَ عَنِ الرِّضا عَلِیِّ بْنِ مُوسَی عَلَیْهِمَا السَّلاَمُ مِنَ الأَخْبارِ

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فِی التّوَحِیدِ

1 - حَدَّثَنا مُحَمَّدُ بْنُ مُوسَی بْنِ المُتَوَکِّلِ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمِ بْنِ ه_اشِمٍ، عَ_نْ أَبیهِ، عَنِ الصَّقْرِ بْنِ دُلَفٍ، عَنْ یاسِرٍ الخادِمِ، قالَ: سَمِعْتُ أَبَا الحَسَنِ عَلِیِّ بْنِ

“Whoever draws a comparison between the Sublime God and His creatures is an atheist. Whoever ascribes to God what God has admonished against is also an atheist.”

11-2 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Harun al-Sufi quoted on the authority of Ubaydillah ibn Musa Al-Royani, on the authority of Abdul Azeem ibn Abdullah ibn Ali ibn Al-Hassan ibn Zayd ibn Al-Hassan ibn Ali ibn Abi Talib (a.s.), on the authority of Ibrahim ibn Abi Mahmood, “Ali ibn Musa Al-Ridha’ (a.s.) said the following regarding the Words of the Sublime God, ‘Some faces, that Day, will beam (in brightness and beauty) looking towards their Lord.’(1) This means that these faces will be shining awaiting the reward of their Lord.”

11-3 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdul Salam ibn Salih al-Harawi(2), “I asked Ali ibn Musa Al-Ridha’ (a.s.), ‘O son of the Prophet of God! What is your opinion on the following traditions which the narrators of traditions narrate: ‘The believers visit their Lord from their homes in Paradise.’ Al-Ridha’ (a.s.) replied, ’O Aba Salt! Indeed the Blessed the Sublime

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God has honored His Prophet Muhammad over all His creatures - even the Prophets and the angels. He has established obeying him equal to obeying God, following him equal to following God, and visiting him equal to visiting God. The Honorable the Exalted God said, ‘He who obeys the Apostle, obeys God…’(1) God also said, ‘Verily those who plight their fealty to thee do no less than plight their fealty to God: the Hand of God is over their hands…’(2) Moreover, the Prophet (S) has said, ‘Whoever comes to visit me during my life or after my death has indeed visited the Sublime God. The rank of the Prophet (S) in Heaven is the highest rank of all. Therefore, whoever visits the Prophet (S) in the Prophet’s (a.s.) own rank and position in Heaven has indeed visited the Blessed the Sublime God.’’”

Aba Salt (Abdul Salam ibn Salih al-Harawi) added, “I asked, ‘O son of the Prophet of God (a.s.)! What is the meaning of the following tradition, ‘The reward of saying There is no god but God is looking at the Face of the Sublime God?’ The Imam (a.s.) replied, ‘Whoever considers the Sublime God as having a face similar to that of the creatures is an atheist.

مُوسَی الرِّضا عَلَیْهِ السَّلامُ مِن شِبْهَ اللَّهَ تَعالی بِخَلقِهِ فَهُوَمُشرِکٌ وَمَن نَسَبَ إِلَیهِ ما نَهی عَنْهُ فَهُوَکافِرٌ.

2 - حَدَّثَنا عَلِیُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاق رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ هارُونَ الصُّوفِیُّ قالَ: حَدَّثَنا عُبِیْدُ اللَّهِ بْنِ مُوسَی الرُّویانِیُّ

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قالَ: حَدَّثَنا عَبْدُالعَظِیمِ بْنُ عَبْدِ اللَّهِ بْنِ الحَسَنِ بنِ زَیْدِ بْنِ الحَسَنِ بْنِ عَلِیِّ بْنِ أَبِی طالِبٍ عَلَیْهِمَا السَّلاَمُ، عَنْ إِبْراهیمَ بْنِ أَبی مَحْمُودٍ قالَ: قالَ عَلِیُّ بْنُ مُوسَی الرِّضا عَلَیْهِ السَّلامُ فِی قَوْلَ اللَّهِ تعالی : «وُجُوهٌ یَوْمَئِذٍ ناضِرَةٌ إِلی رَبِّها ناظِرَةٌ» قالَ: یَعْنِی مُشرِقَةٌ یَنتَظِرُ ثَوابَ رَبِّها.

3 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَر الْهَمَذانیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمَ بْنِ هاشِمٍ، عَنْ أَبِیهِ، عَن إِبْراهیمَ بْنِ هاشِمٍ، عَنْ عَبْدِ السَّلامِ بْنِ صالِحٍ الهَرَوِیِّ قالَ: قُلْتُ لِعَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِمَا السَّلاَمُ: یا ابْنَ رَسُولَ اللَّهِ ما تَقُول فِی الْحَدِیثِ الَّذِی یَروِیهِ أَهْلُ الْحَدِیثِ: أَنَّ المُؤْمِنِینَ یَزُورُونَ رَبِّهِمْ مِن مَنازِلِهِمْ فِی الجَنَّةِ؟ فَقالَ عَلَیْهِ السَّلامُ: یا أَبَا الصَّلْتِ إِنَّ اللَّهَ تَبارَکَ وَتَعالی فَضَّلَ نَبِیِّهِ مُحَمَّداً صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ عَلَی جَمِیعَ خَلقِهِ مِنَ النَبِیِّینَ وَالمَلائِکَةِ، وَجَعَلَ طاعَتَهُ طاعَتَهُ، وَمَتابِعَتَهُ مُتابِعَتَهُ، وَزِیارَتَهُ فِی الدُّنْیا وَالآخِرَةِ زِیارَتَهُ فَقالَ عَزَّ وَجَلَّ: «مَن ْیُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ» قالَ: «إِنَّ الَّذِینَ یُبایِعُونَ کَإِنَّما یُبایِعُونَ اللَّهَ یَدُ اللَّهِ فَوْقَ أَیْدِیهِمْ» وَقالَ النَّبِیُّ صَلَّی اللهُ عَلَیْهِ وَآلِهِ «مَن زارَنِی فِی حَیاتِی أَوْ بَعْدَ مَوْتِی فَقَدْ زارَ اللَّهَ تَعالی » وَدَرَجَةُ النَّبِی صَلَّی اللهُ عَلَیْهِ وَآلِهِ فِی الجَنَّةِ أَرْفَعُ الدَّرَجاتِ.

فَمَنْ زارَهُ فِی دَرَجَتِهِ الجَنَّةِ مِن مَنْزِلِهِ فَقَدْ زارَ اللَّهُ تَبارَکَ وَتَعالی . قالَ: فَقُلْتُ لَهُ: یا ابْنِ رَسُولَ اللَّهِ فَما مَعْنَی الخَبَرِ الَّذِی رَوَوهُ: «أَنَّ ثَوابَ لا إِلهَ إِلاّ اللَّهُ النَّظَرُ إِلی وَجْهِ اللَّهِ تَع_الی » فَق_الَ عَلَیْهِ السَّلامُ: ی_ا أَبَا الصَّلْتِ مَن وَصَفَ اللَّهَ تَعالی بِوَجهٍ کَالوُجُوهِ فَقَدْ کَفَرَ،

However, the Sublime God’s Face is His Prophets (a.s.), His Messengers (a.s.) and His Proofs (a.s.). They

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are the people by whom the people are directed towards the Honorable the Exalted God, His Religion and His Recognition. The Sublime God said, ‘All that is on earth will perish. But will abide (forever) the Face of thy Lord, full of Majesty, Bounty and Honor.’(1) The Honorable the Exalted God also said, ‘…Everything (that exists) will perish except His own Face..’(2). Therefore, looking at the Sublime God’s Prophets (a.s.), Messengers (a.s.) and Proofs (a.s.) in their respective ranks has a great reward for the believers on the Resurrection Day. The Prophet (S) has also said, ‘On the Resurrection Day whoever despises the members of my Holy Household and my ‘Itra(3) will not see me. I will not see him either.’ The Prophet (S) has also said, ‘Among you there are some people who will never again see me after they depart from me.’ O Aba Salt! Indeed the Blessed the Sublime God cannot be described by position, cannot be perceived by the eyes or imaginations.’”

Aba Salt said, “I asked, ‘Please tell me whether Heaven and Hell have been created?’ Imam Al-Ridha’ (a.s.) answered, ‘Yes. When the Prophet of God (a.s.) was taken for the Ascension to the heavens he entered Paradise, and saw the Fire.’”

Aba Salt said, “I asked, ‘Some people believe that these two have been destined to be, but have not been created yet.’ The Imam (a.s.) replied, ‘Neither do they belong to us, nor do we belong to them. Whoever denies Heaven and Hell has indeed

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denied the Prophet (S) and us. He is not controlled by any part of our Mastery. He will abide in the Fire for eternity. The Sublime God has said, ‘This is the Hell which the sinners deny. In its midst and in the midst of boiling hot water will they wander around!’(1) The Prophet (S) said, ‘When I was taken for Ascension to the heavens Gabriel took my hands and took me into Paradise. They he gave me some Heavenly Dates from which I ate. The date turned into sperms in my loin. Once I returned to the Earth I made love with Khadija and she got pregnant with (the Blessed Baby) Fatima (a.s.). Therefore, Fatima is a human houri.(2) Whenever I wish to smell Paradise, I smell the scent of my daughter Fatima (a.s.).’’”

11-4 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn al-Salt, on the authority

وَلکِن وَجْهُ اللَّهِ تَعالی أَنبِیاؤُهُ وَرُسُلِهِ وَحُجَجُهُ صَلَواتُ اللَّهِ عَلَیهِم، هُمُ الَّذِینَ بِهِم یَتَوَجَّهُ إِلَی اللَّهِ عَزَّ وَجَلَّ وَإِلی دِینِهِ وَمَعْرِفَتِهِ و قالَ اللَّه تَعالی : «کُلُّ مَنْ عَلَیْها فانٍ وَیَبْقی وَجْهُ رَبِّکَ ذُو الْجَلالِ وَالْإِکْرامِ» وَقالَ عَزَّ وَجَلَّ: «کُلُّ شَیْ ءٍ هالِکٌ إِلَّا وَجْهَهُ» فَالنَّظَرُ إِلی أَنبِیاءَ اللَّه تَعالی وَرُسُلِهِ وَحُجَجِهِ عَلَیْهِمُ السَّلاَمُ فِی دَرَجاتِهِمْ ثَوابٌ عَظِیمٌ لِلمُؤمِنینَ یَوْمَ القِیامَةِ وَقَدْ قالَ النَّبِی صَلَّی اللهُ عَلَیْهِ وَآلِهِ: «مَن أَبغَضَ أَهْلَ بَیْتِی وَعِتْرَتِی لَمْ یَرنِی وَلَمْ أَرَهُ یَوْمَ القِیامَةِ» وَقالَ: «إِنَّ

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فِیکُم مَنْ لا یَرانِی بَعْدَ أَن یُفارِقَنِی»، یا أَبَا الصَّلْتِ إِنَّ اللَّهَ تَبارَکَ وَتَعالی لا یُوصَفُ بِمَکانٍ، وَلا یُدْرِکُ بِالأَبصارِ وَالأَوهامِ.

قالَ،: قُلْتُ لَهُ یا ابْنِ رَسُولَ اللَّهِ أَخبِرنِی عَنِ الجَنَّةِ وَالنَّارِ أهُما الْیَوْمَ مَخْلُوقتانِ؟ فَقالَ: نَعَم، وَإِنَّ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قَدْ دَخَلَ الجَنَّةَ وَرَأی النَّارِ لَمّا عُرِجَ بِهِ إِلی السَّماءِ، قالَ: فَقُلْتُ لَهُ: إِنَّ قَوْماً یَقُولُونَ: إِنَّهُما الْیَوْمَ مُقَدَّرَتانِ غَیْرِ مَخْلُوقَتَیْنِ، فَقالَ عَلَیْهِ السَّلامُ لا هُم مِنَّا وَلا نَحْنُ مِنْهُمْ، مَن أَنْکَرَ خَلقَ الجَنَّةِ وَالنَّارِ فَقَدْ کَذَّبَ النَّبِی صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَکذبنا وَکَذَّبَنا وَلَیْسَ مِن وِلایَتِنا عَلَی شَی ءٍ وَیُخلَدُ فِی نارِ جَهَنَّمَ، قالَ اللَّه تَعالی : «هذِهِ جَهَنَّمُ الَّتِی یُکَذِّبُ بِهَا الُْمجْرِمُونَ یَطُوفُونَ بَیْنَها وَبَیْنَ حَمِیمٍ آنٍ» وَقالَ النَّبِی صَلَّی اللهُ عَلَیْهِ وَآلِهِ: «لَمّا عُرِجَ بی إِلی السَّماءِ أَخَذَ بِیَدِی جِبْرَئِیلُ عَلَیْهِ السَّلامُ فَأَدخِلَنی الجَنَّةَ، فَناوِلْنی مِن رُطَبِها، فَأَکَلتُهُ فَتَحَوَّلَ ذلِکَ نُطْفَةً فِی صُلْبِی، فَلَمَّا هَبَطتُ إِلی الأَرْضِ واقَعتُ خَدِیجَةَ، فَحَمَلَت بِفاطِمَةَ عَلَیْهَا السَّلاَمُ فَفاطِمَةَ حَوراءٌ إِنسِیَّةٌ، فَکُلَّما اشتَقتُ إِلی رائِحَةِ الجَنَّةِ شَمَمتُ رائِحَةَ ابنَتِی فاطِمَةَ عَلَیْهَا السَّلاَمُ.

4 - حَدَّثَنا مُحَمَّدُ بْنُ مُوسَی بْنِ المُتَوَکِّل رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیِّ بْنِ إِبراهِیمِ بْنِ هاشِمٍ، عَنْ أَبیهِ، عَنِ الرَّیانِ بْنِ الصَّلْتِ، عَنْ عَلِیِّ بْنِ مُوسَی الرِّضا، عَنْ أَبیهِ عَنْ آبائِهِ عَنْ

of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of the Commander of the Faithful (a.s.) that God’s Prophet (S) said, “God - the Exalted the Magnificent - said, “Whoever interprets My Words according to his own viewpoint has no faith in Me.

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And whoever considers Me to be similar to My creatures does not recognize Me. And whoever makes comparisons in my religion does not believe in My religion.”

11-5 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of some companions that one day when Abul Hassan Al-Ridha’ (a.s.) was passing by the grave of one of the members of his Holy Household, he (a.s.) placed his hand on the grave and said, “O my God! Your Might is apparent, but the people are ignorant of Thee. They try to use measures to recognize Thee. Such a form of describing Thee is in contradiction with the belief in Thy Lordship. O my Lord! I am not of those who seek Thee through striking similitude. Nothing is similar to Thee. My Lord! They do not understand Thee. If they wanted to recognize Thee, Thy apparent Blessings were the Best Proofs for them of Thee. O my God! It suffices for them to ponder over Thy creatures, and not to try to go deeply into Thy nature. However, they consider Thee and Thy creatures to be the same. That is why they did not really recognize Thee, and considered some of Thy Signs to be their Lords. Thus they described Thee as such. My Lord! Thee are Higher than what those who compare Thee (with others) describe Thee to

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be.”

11-6 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Husayn Abil Khattab, on the authority of Ahmad ibn Muhammad ibn Abi Nasr, “Some people from across the river came to see Abil Hassan Al-Ridha’ (a.s.) and said, ‘We have come to ask you three questions. If you give us the answer to all three questions, then we will know that you are a scientist.’ The Imam (a.s.) said, ‘Go ahead and ask.’ They said, ‘Let us know where the Sublime God is? How is He? What does He rely on?’ The Imam (a.s.) replied, ‘The Sublime God has created the quality of how to be Himself. Therefore, He Himself has no quality of being, and this question does not apply to Him. He has created positions. Thus He is not in need of a place to be. He relies on His Might.’ They said, ‘We testify that you are a scientist.’”

أَمِیرِ الْمُؤْمِنینَ عَلَیْهِمُ السَّلاَمُ قالَ: قالَ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: قالَ اللَّه جَلَّ جَلالُهُ: ما آمَنَ بی مَن فَسَّرَ بِرَأیِهِ کَلامِی، وَما عَرَفَنِی مِن شَبَّهَنِی بِخَلقِی، وَما عَلَی دِینِی مَنِ استَعمَلَ القِیاسَ فِی دِینِی.

5 - حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحَسَنِ الصَفَّارُ، قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خالِدٍ، عَنْ بَعْضِ أَصْحابُنا قالَ: مَرَّ أَبُو الحَسَنِ الرِّضا عَلَیْهِ السَّلامُ بِقَبرٍ مِن قُبُورِ أَهْل بَیْتِهِ فَوَضَعَ یَدِهِ عَلَیْهِ، ثُمَّ

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قالَ: «إِلهی بَدَت قُدْرَتُکَ وَلَمْ تَبدُ واهِیَةً فَجَهَلُوکَ وَقَدَّرُوکَ، وَالتَّقدِیرُ عَلَی غَیْرِ ما بِهِ وَصَفُوکَ، وَإِنّی بَری ءٌ یا إِلهی مِنَ الَّذِینَ بِالتَّشبِیهِ طَلَبُوکَ، لَیْسَ کَمِثلِکَ شَی ءٌ، إِلهی وَلَنْ یُدرِکُوکَ، وَظاهِرٌ ما بِهِمْ مِن نِعَمِکَ دَلِیلُهُم عَلَیْکَ لَوْ عَرَفُوکَ وَخَلْقِکَ یا إِلهی مَندُوحَةٌ أَن یَتَناوَلُوکَ بَل سَوُّوکَ بِخَلقِکَ، فَمَنْ ثُمَّ لَمْ یَعرِفُوکَ، وَاتَّخَذُوا بَعْضَ آیاتِکَ رَبّاً فَبِذلِکَ وَصَفُوکَ فَتَعالَیتَ رَبِّی عَمَّا بِهِ المُشَبِّهُونَ نَعَتُوکَ».

6 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّهِ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ الحُسَیْنِ بنِ أَبی الخَطَّابِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبی نَصْرٍ قالَ: جاءَ قَوْمٌ مِن وَراءَ النَّهرِ إِلی أَبی الحَسَنِ الرِّضا عَلَیْهِ السَّلامُ، فَقالُوا لَهُ: جِئناکَ نَسأَلُکَ عَنْ ثَلاثَ مَسائِلَ، فَإِنَّ أَجَبتَنا فِیها عَلِمنا أَنَّکَ عالِمٌ، فَقالَ: سَلُوا، فَقالُوا أَخبِرنا عَنِ اللَّه تَعالی أَیْنَ کانَ، وَکَیْفَ کانَ؟ وَعَلَی أیِّ شَی ءٍ کانَ اِعتِمادُهُ؟ فَقالَ عَلَیْهِ السَّلامُ: إِنَّ اللَّهَ تَعالی کَیْفَ الکَیفَ فَهُوَبِلا کَیْفٍ، وَأَیَّنَ الأَینَ فَهُوَبِلا أَیْنٍ، وَکانَ اعتِمادُهُ عَلَی قُدْرَتِهِ، فَقالُوا: نَشْهَدُ أَنَّکَ عالِمٌ.

The author of this book (a.s.heikh Sadooq) said, “When the Imam (a.s.) said that God relies on His Might, he (a.s.) meant that God relies on Himself since Might is a part of God.”

11-7 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Husayn ibn Al-Hassan, on the authority of Muhammad ibn Isa, on the authority of Muhammad ibn Arafa, “I asked Al-Ridha’ (a.s.), ‘Did God create things using His Might or without it?’ The

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Imam (a.s.) replied, ‘You cannot say that God created things using His Might since when you say that God has created thing using His Might, you are considering His Might to be something other than Him. Saying that God has created things using the Might He has had over them(1) is like saying that God’s Might is something other than Him, and He has used it as a tool with which He creates. This is polytheism. When you say that God has created things using some other Might, it is as if you consider that Might to be separate from Him and He gets His Power over things using it. However, God is neither weak and incapable, nor is He in need of others. He is Glorified, and Mighty in nature, and not via an external power.’”

11-8 Abdullah ibn Muhammad ibn Abdul Wahhab al-Qurashi narrated that Ahmad ibn Al-Fadhl ibn al-Mugheerat quoted on the authority of Abu Mansoor ibn Abdullah ibn Ibrahim al-Asbahani, on the authority of Ali ibn Abdullah, on the authority of Al-Husayn ibn Bashshar, on the authority of Abil Hassan Ali ibn Musa Al-Ridha’ (a.s.), “Does God know how things which do not exist would have been if they were created?” The Imam (a.s.) replied, “The Sublime God knows how things are before they are created. The Honorable the Exalted God said, ‘…For We were wont to put on Record all that ye did.’(2) God also said the following about the People of Hell, ‘…But if they

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were returned, they would certainly relapse to the things they were forbidden, for they are indeed liars.’(1) Thus God knows that if they are brought back to this world, they would go back and do what they had done before. Also when the angels said, ‘…Wilt Thou place therein one who will make mischief therein and shed blood? whilst we do celebrate Thy Praises and glorify Thy Holy (Name)?’(2) God replied, ‘I know what ye know not.’(3) Therefore, the Honorable the Exalted God always knows about things before creating them. Therefore, Blessed is our Lord. High indeed is He

قالَ مُصَنِّفُ هذا الْکِتابِ: یَعْنِی بِقَوْلِه وَکانَ اعتِمادُهُ عَلَی قُدْرَتِهِ أی عَلَی ذاتِهِ، لأَنَّ القُدرَةَ مِن صِفاتِ ذاتِ اللَّهِ تَعالی .

7 - حَدَّثَنا مُحَمَّدُ بْنُ أحْمَدَ السَنانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الکُوفِیُّ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ إِسْمَاعِیل البَرمَکیِ ُّ قالَ: حَدَّثَنا الحُسَیْنُ بْنُ الحَسَنَ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ عِیسَی، عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قالَ: قُلْتُ لِلرِّضا عَلَیْهِ السَّلامُ:

خَلَقَ اللَّهُ الأَشْیاءِ بِالقُدرَةِ أَم بِغَیْرِ القُدرَةِ؟ فَقالَ عَلَیْهِ السَّلامُ: لا یَجُوزُ أَنْ یَکُونَ خَلَقَ الأَشْیاءَ بِالقُدرَةِ لأَنَّکَ إِذا قُلْتُ: خَلَقَ الأَشْیاءَ بِالقُدرَةِ، فَکَأَنَّکَ قَدْ جُعِلْتَ القُدرَةَ شَیْئاً غَیْرَهُ وَجَعَلتَها آلَةً لَهُ بِها خَلَقَ الأَشْیاءَ، وَهذا شِرکٌ، وَإِذا قُلْتُ خَلَقَ الأَشْیاءَ بِغَیْرِ قُدْرَةٍ فَإِنَّّما تَصِفُهُ أَنَّهُ جَعَلَها بِاقتِدارٍ عَلَیْها وَقُدْرَةٍ، وَلکِن لَیْسَ هُوَبِضَعیفٍ وَلا عاجِزٍ وَلا مُحْتاجٍ إِلی غَیْرِهِ، بَل هُوَسُبحانَهُ قادِرٌ لِذاتِهِ لا بِالقُدرَةِ.

8 - حَدَّثَنا عَبْدُ اللَّه بْنُ مُحَمَّدِ بْنِ عَبْد الوَهَّابِ القُرَشِیِّ قالَ: حَدَّثَنا أَحْمَدُ بْنُ الفَضْلِ بْنِ المُغَیرَةِ قالَ: حَدَّثَنا أَبُو نَصْرٍ مَنْصُورُ بْنُ عَبْدِ اللَّه بْنِ إِبْراهیمِ

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الإصبَهانِیَّ قالَ: حَدَّثَنا عَلِیُّ بْنُ عَبدِ اللَّهِ قالَ: حَدَّثَنا الحُسَیْنُ بْنُ بَشَّارٍ، عَنْ أَبی الحَسَنِ عَلِیِّ بْنِ مُوسَی الرِّضاعَلَیْهِمَا السَّلاَمُ قالَ: سَأَلْتُهُ أَیَعلَمُ اللَّهَ الشَّی ءَ الَّذِی لَمْ یَکُنْ أَن لَوْ کانَ کَیْفَ کأَنْ یَکُونُ؟ قالَ: إِنَّ اللَّهَ تَعالی هُوَالعالِمُ بِالأَشیاءِ قَبْلَ کَوْنِ الأَشْیاءِ، قالَ عَزَّ وَجَلَّ: «إِنَّا کُنَّا نَسْتَنْسِخُ ما کُنْتُمْ تَعْمَلُونَ».

وَقالَ لأَهْلِ النَّارِ: «وَلَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَإِنَّهُمْ لَکاذِبُونَ» فَقَدْ عَلِمَ عَزَّ وَجَلَّ أَنَّهُ لَوْ رَدَّوهُم لَعادُوا لِما نُهُوا عَنْهُ.

وَلِلمَلائِکَةِ لَمّا قالَتْ: «أَ تَجْعَلُ فِیها مَنْ یُفْسِدُ فِیها وَیَسْفِکُ الدِّماءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِکَ وَنُقَدِّسُ لَکَ» قالَ: «إِنِّی أَعْلَمُ ما لا تَعْلَمُونَ» فَلَمْ یَزَلِ اللَّهُ عَزَّ وَجَلَّ عِلمُهُ سابِقاً لِلأَشی_اءِ

Exalted. He is High and Great. He has created things, and knew about them before they were created, just as He willed. Thus is our Lord! He is the All-Knowing, All-Hearing and All-Seeing.

11-9 Abdul Wahid Muhammad ibn Ubdoos al-Attar al-Neisaboori - may God be pleased with him –narrated in the (Arabic) month of Sha’ban of the year 352 A.H. (962 A.D.) in Neishaboor on the authority of Ali ibn Muhammad ibn Qutayba al-Neishaboori, on the authority of Al-Fadhl ibn Shathan(1) that he had heard Al-Ridha’ (a.s.) pray one day and say, “Glory be to God who has created things with His Might. He perfected whatever He created using His Wisdom. He placed whatever He created in its right place using His Knowledge. Glorified is Him who knows about the deceitful hidden looks and whatever is hidden in the hearts. There exists nothing like unto Him. He is the All-Hearing,

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the All-Seeing.”

11-10 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Fadhl ibn Soleiman al-Kufi, on the authority of Al-Husayn ibn Khalid: I heard Al-Ridha’ (a.s.) say, “The Sublime God has always been All-Knowing, All-Powerful, Ever-Living, Ever-Lasting, All-Hearing and All-Seeing.” I asked him, “O son of the Prophet of God! There are some people who say that God has always been All-Knowing with Knowledge, All-Powerful with His Might, Ever-Living with His Life, Ever-Lasting with His Past, and All-Hearing with His Hearing, All-Seeing with His Sight.” The Imam (a.s.) said, “Whoever says this and believes in it has indeed associated other gods as partners with God. He is not under our Mastery at all.” He (a.s.) then added, “The Honorable the Exalted God has always been All-Knowing, All-Powerful, Ever-Living, Ever-Lasting, All-Hearing and All-Seeing by His own High Nature. High indeed is He Exalted above what the polytheists say and the similitude they draw.”

11-11 Al-Husayn ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Abdul Jabbar, on the authority of Safwan ibn Yahya,: I asked Abil Hassan Al-Ridha’ (a.s.), “Let me know about the difference between the will of the Sublime God, and the will of the creatures.” The Imam (a.s.) said, “The will of the creatures is in the form

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of an inner thought, deciding what is

قَدِیماً قَبْلَ إِنِّی یَخلُقَها، فَتَبارَکَ اللَّهُ رَبُّنا وَتَعالی عُلُوّاً کَبِیراً، خَلَقَ الأَشْیاءَ وَعِلمُهُ بِها سابِقٌ لَها کَما شاءَ، کَذلِکَ رَبُّنا لَمْ یَزَل عالِماً سَمِیعاً بَصِیراً.

9 - حَدَّثَنا عَبْدُ الواحِدِ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ العَطَّارُ النِیْسابُوریُ رَضِیَ اللهُ عَنْهُ بِنِیْسابُورَ فی شَعْبانَ سِنَةَ اِثْنَتَیْنِ وَخَمْسِینَ وَثَلاثِمائَةٍ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ قُتَیْبَةَ النِیْسابُوریُّ، عَنِ الفَضْلِ بْنِ شاذانَ، قالَ: سَمِعْتُ الرِّضا عَلَیْهِ السَّلامُ یَقُولُ فِی دُعائِهِ: «سُبْحانَ مَن خَلَقَ الْخَلْقَ بِقُدْرَتِهِ، وَأِتقَنَ ما خَلَقَ بِحِکْمَتِهِ، وَوَضَعَ کُلَّ شَی ءٍ مِنْهُ مَوْضِعَهُ بِعِلمِهِ، سُبْحانَ مَن یَعْلَمُ خائِنَةَ الأَعیُنِ وَما تَخفِی الصُّدُورُ، وَلَیْسَ کَمِثلِهِ شَی ءٌ، وَهُوَالسَّمِیعُ البَصِیرُ».

10 - حَدَّثَنا عَلِیُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاقُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ أَبی عَبدِ اللَّهِ الکُوفِیُّ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِیلَ البَرمَکِیِّ قالَ: حَدَّثَنا الفَضْلُ بْنُ سُلَیْمانَ الکُوفِیُّ، عَنْ خالِدٍ قالَ: سَمِعْتُ الرِّضا عَلَیْهِ السَّلامُ یَقُولُ: لَمْ یَزَلِ اللَّهُ تَعالی عالِماً قادِراً حَیّاً، قَدِیماً سَمِیعاً بَصِیراً.

فَقُلْتُ لَهُ: یا ابْنَ رَسُولِ اللَّهِ إِنَّ قَوْماً یَقُولُونَ: لَمْ یَزَلِ اللَّهُ عالِماً بِعِلمٍ، وَقادراً بِقُدرَةٍ، وَحَیّاً بِحَیاةٍ، وَقَدِیماً بِقَدَمٍ، وَسَمِیعاً بِسَمعٍ، وَبَصِیراً بِبَصَرٍ، فَقالَ عَلَیْهِ السَّلامُ: مَن قالَ ذلِکَ وَدانَ بِهِ فَقَدْ اتَّخَذَ مَعَ اللَّهِ آلِهَةً اُخْری لَیسَ مِن وِلایَتِنا عَلَی شَی ءٍ، ثُمَّ قالَ عَلَیْهِ السَّلامُ: لَمْ یَزَلِ اللَّهُ عَزَّ وَجَلَّ عَلِیماً قادِراً حَیّاً قَدِیماً سَمِیعاً بَصِیراً لِذاتِهِ، تَعالی عَمَّا یَقُولُونَ الْمُشْرِکُونَ وَالمُشَبَّهُونَ عُلُوّاً کَبِیراً.

11 - حَدَّثَنا الحُسَیْنُ بْنُ أَحْمَدَ بْنِ إِدْرِیسَ، عَنْ أَبیهِ، عَنْ مُحَمَّدِ بْنِ عَبْد الجَبَّارِ، عَنْ صَفْوان بْنِ یَحْیَی قالَ: قُلْتُ لأَبِی الحَسَنَ عَلَیْهِ السَّلامُ: أَخْبِرنِی عَنِ الإِرادَةِ؛ مِنَ اللَّهِ تَعالی وَمِنَ الْخَلْقِ؟ فَقالَ: الإِرادَةُ مِنَ المخلُوقِ الضَّمِیرُ وَما

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یَبدُو لَهُ بَعْدَ ذلِکَ مِنَ الِفعلِ، وَأَمَّا مِنَ

best to do, and an action that follows. However, the Will of the Honorable the Exalted God is the same as Creation. He does not need to decide and think. These traits do not apply to Him. They are the characteristics of the creatures. Once the Sublime God wills, it is what He does. Nothing else. That is as He says, ‘We but say the word, ‘Be’, and it is.’(1) without any articulation, verbal expression, directed attention or thought. Just as God Himself does not have a quality of being, His Will has no quality of being.”

11-12 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid that he told Al-Ridha’ (a.s.), “O son of the Prophet of God! The people narrate that the Messenger of God (a.s.) said, ‘God created Adam in His image.’ The Imam (a.s.) said, ‘May God kill them! They have omitted the beginning part of the tradition. The Messenger of God (a.s.) passed by two men who were verbally abusing each other. The Prophet (S) heard one of them say to his companion, ‘May God disfigure your face and of everyone who looks like you!’ The Prophet of God (a.s.) said, ‘O Abdullah! Do not say this to your brother since indeed the Honorable the Exalted

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God created Adam in His image.’”(1)

11-13 Muhammad ibn Muhammad ibn Aasim al-Kolayni - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Ahmad ibn Idris, on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ali ibn Sayf, on the authority of Muhammad ibn Obaydah, “I asked Al-Ridha’ (a.s.) about the Honorable the Exalted God’s words, ‘O Satan! What prevents thee from prostrating thyself to the one whom I have created with my hands?…’(2) The Imam (a.s.) said, ‘This means by my Might and Power.’”

The author of this book (a.s.heikh Sadooq) said, “I have heard from some of the Shiite Sheikhs that the Divine Leaders read ‘O Satan! What prevents thee from prostrating thyself to the one whom I have created…’(3) and then paused on the word ‘created’ and started again with the words ‘with my hands.’ The verse continues with ‘…Art thou haughty? Or art thou one of the high (and mighty) ones?’(4) This is similar to saying, ‘Do you fight me using my own sword? Do you hit me

اللَّهِ عَزَّ وَجَلَّ: فَإرادَتُهُ إِحداثُهُ غَیْرَ ذلِکَ، لأَنَّهُ لا یُرَوِّی وَلا یَهُمُّ وَلا یَتَفَکَّرُ، وَهذِهِ الصِّفاتُ مَنفَیَّةٌ عَنْهُ وَهِیَ مِن صِفاتِ الخَلقِ، فَإِرادَةُ اللَّهِ تَعالی هِیَ الفِعلُ لا غَیْرُ ذلِکَ یَقُولُ لَهُ: «کُنْ فَیَکُونَ»، بِلا لَفظٍ وَلا نُطقٍ بِلِسانٍ وَلا هِمَّةٍ وَلا تَفَکُّرٍ، وَلا کَیْفَ کَذلِکَ، کَما أَنَّهُ بِلا کَیفٍ.

12 - حَدَّثَنا أَحْمَدُ بْنُ زِیادِ بْنِ جَعْفَرٍ الْهَمَذانیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیُّ بْنُ إِبراهِیمِ بْنِ هاشِمٍ،

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عَنْ أَبِیهِ، عَن عَلِیُّ بْنُ مَعبَدٍ، عَنِ الحُسَیْنِ بْنِ خالِدٍ قالَ: قُلْتُ لِلرِّضا عَلَیْهِ السَّلامُ: یا ابْنَ رَسُولِ اللَّهِ إِنّ ن النَّاسَ یَروُونَ: أَنَّ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَ آدَمَ عَلَی صُورَتِهِ؟ فَقالَ: قاتَلَهُمُ اللَّهُ حَذَفُوا أَوَّلَ الحَدِیثِ: إنَّ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ مَرَّ بِرَجُلَینِ یَتَسابانِ، فَسَمَعَ أَحَدَهُما لِصاحِبِهِ: قَبَّحَ اللَّهُ وَجهَکَ وَوَجْهَ مَن یُشبِهُکَ، فَقالَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: لَهُ یا عَبْدِ اللَّه لا تَقُل هذا لأَخِیکَ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَ آدَمَ عَلَی صُورَتِهِ.

13 - حَدَّثَنا مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عصامٍ الکُلَیْنِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَعْقُوبَ الکُلَیْنِیُّ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِیسَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَنْ عَلِیِّ بْنِ سَیْفٍ، عَنْ مُحَمَّدِ بْنِ عُبِیْدَةَ قالَ: سَأَلْتُ الرِّضا عَلَیْهِ السَّلامُ عَنْ قَوْلَ اللَّهِ عَزَّ وَجَلَّ لِإِبلِیسَ: «ما مَنَعَکَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِیَدَیَّ» قالَ عَلَیْهِ السَّلامُ: یَعْنِی بِقُدرَتِی وَقُوَّتِی.

قالَ مُصَنِّفُ هذا الْکِتابِ: سَمِعْتُ بَعْضَ مَشایِخِ الشِّیعَةِ یَذکُرُ فِی هذِهِ الآیَةِ: إِنَّ الأَئِمَّةَ عَلَیْهِمُ السَّلاَمُ کانُوا یَقِفُونَ عَلَی قَوْلَهُ: «ما مَنَعَکَ أَنْ تَسْجُدَ لِما خَلَقْتُ» ثُمَّ یَبتَدِءوُنَ بِقَوْلِهِ عَزَّ وَجَلَّ: «بِیَدَیَّ أَسْتَکْبَرْتَ أَمْ کُنْتَ مِنَ الْع_الِینَ» ق_ال: وَه_ذا مِثلُ قَوْلِ الق_ائِلِ: بِسَیْفِی

using my own spears?’ Therefore, the Honorable the Exalted God is saying, ‘You have been empowered to be arrogant and disobedient using my own blessings given to you and kindnesses rendered to you.’”

11-14 Al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib - may God be pleased with him - narrated that Abul Husayn Muhammad ibn Ja’far al-Kufi al-Asadi quoted on the authority of Muhammad ibn

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Isma’il al-Barmaki, on the authority of Al-Husayn ibn Al-Hassan, on the authority of Bakr ibn Salih, on the authority of Al-Hassan ibn Sa’eed, on the authority of Abil Hassan Al-Ridha’ (a.s.) who said the following regarding the interpretation of the verse, ‘The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration,…’(1) “This refers to the Day on which the veil from the Light will be drawn aside and the believers fall in prostration but the backs of the hypocrites become so rigid that they cannot fall in prostration.”

11-15 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God forgive him - narrated that Abu Sa’eed Al-Husayn ibn Ali al-Adawi quoted on the authority of al-Haytham ibn Abdullah al-Rommani that Ali ibn Musa Al-Ridha’ (a.s.) quoted on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali ibn Abi Talib (a.s.), “The Commander of the Faithful (a.s.) delivered a sermon in the Kufa Mosque and said, ‘Praise belongs to God, who did not originate from anything, nor did He bring what exists into being from anything. His Beginninglessness is attested to by the temporality (huduth) of things. His Power is attested to by the weakness with which He has branded them (His creatures), and His Ever-Lastingness

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(dawam) is attested to by the annihilation (fana) which He has subjected them to. No place is empty of Him that He might be perceived by localization (ayniyyah), no object is like Him that He might be described by a quality (kayfiyya), nor is He absent from anywhere that He might be known by a place (haythiyya). His attributes differ from all the attributes that He has originated. He is inaccessible to perception because of the changing essence of the things He has created. No created thing having grandeur and tremendousness can dominate (tasarruf) Him.

تُقاتِلُنی وَبِرُمحِی تُطاعَنُنی کَأَنَّهُ یَقُولُ عَزَّ وَجَلَّ: بِنِعمَتِی عَلَیْکَ وَإحس_انِی إِلَیکَ قَوَیتَ عَلَی

الإِستِکبارِ وَالعِصیانِ.

14 - حَدَّثَنا الحُسَیْنُ بْنُ إِبْراهیمَ بْنِ أَحْمَدَ بْنِ هِشامٍ المُکَتَّبُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُوالحُسَیْنِ مُحَمَّدُ بْنُ جَعْفَرٍ الکُوفِیُّ الأَسَدِیُّ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ إِسْمَاعِیلَ البَرمَکیُّ قالَ: حَدَّثَنا الحُسَینُ بنُ الحَسَنِ، عَنْ بَکرِ بْنِ صالِحٍ، عَنِ الحَسَنِ بْنِ سَعِیدٍ، عَنْ أَبی الحَسَنِ الرِّضا عَلَیْهِ السَّلامُ فِی قَوْلِهِ عَزَّ وَجَلَّ: «یَوْمَ یُکْشَفُ عَنْ ساقٍ وَیَدْعُونَ إِلَی السُّجُودِ» قالَ: حِجابٌ مِن نُورٍ یَکشَفُ فَیِقَعُ الْمُؤْمِنُوُنَ سُجَّداً، وَتُدْمَجُ أَصلابُ المُنافِقِینَ فَلا یَستَطِیعُونَ السُّجُودَ.

15 - حَدَّثَنا أَبُو العَبَّاسِ مُحَمَّدُ بْنُ إِبْراهیمَ بْنِ إِسْحاقَ الطَّالِقانِیُّ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُو سَعِیدٍ الحَسَنُ بْنُ عَلِیٍّ العَدوِیُّ قالَ: حَدَّثَنا الهِیْثَمُ بْنُ عَبْدِ اللَّهِ الرُّمانِیُّ قالَ: حَدَّثَنا عَلِیُّ بْنُ مُوسَی الرِّضاعَلَیْهِمَا السَّلاَمُ، عَنْ أَبیهِ مُوسَی بْنِ جَعْفَرٍ، عَنْ أَبِیهِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبیهِ مُحَمَّدِ بْنِ عَلِیّ، عَنْ أَبِیهِ عَلِیِّ بْنِ الحُسَیْنِ، عَنْ أَبیهِ الحُسَیْنِ بْنِ عَلِیِّ بْنِ أَبِی طالِبٍ عَلَیْهِمَا السَّلاَمُ قالَ: خَطَبَ أَمِیرَ الْمُؤْمِنینَ عَلَیْهِ السَّلامُ النَّاسَ

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فِی مَسْجِدِ الکُوفَةَ فَقالَ:

اَلْحَمْدُ لِلَّهِ الَّذی لا مِن شَی ءٍ کانَ، وَلا مِن شَی ءٍ کَوَّنَ ما قَدْ کانَ، المُستَشهِدِ بِحُدُوثِ الأَشْیاءِ عَلَی أَزَلِیَّتِهِ، وَبِما وَسَمَها بِهِ مِنَ العَجزِ عَلَی قُدرَتِهِ، وَبِما اضطَرَّها إِلَیْهِ مِنَ الفَناءِ عَلَی دَوامِهِ، لَمْ یَخلُ مِنْهُ مَکانٌ فَیُدرِکَ بِأَینِیَّتِهِ، وَلا لَهُ شِبهُ مِثالٍ فَیُوصَفَ بِکَیفِیَّتِهِ، وَلَمْ یَغِب عَنْ فَیَعلَمَ بِحِیثِیَّتِهِ.

مُبایِنٌ لِجَمِیعِ ما أَحَدثَ فِی الصِّفاتِ، وَمُمتَنِعٌ عَنِ الإِدراکِ بِما ابتَدَعَ مِن تَصرِیفِ الذَّواتِ، وَخارِجٌ بِالکِبرِیاءِ وَالعَظَمَةِ مِن جَمِیعِ تَصَرُّفِ الحالاتِ، مُحَرَّمٌ عَلَی بَوارِعٍ ثاقِب_اتِ الفَطَنِ

It is forbidden to delimit (tahdid) Him to the penetrating acumen of the sages. It is also forbidden to describe (takyeef) Him to the piercing profundities of thought and represent (taswir) Him to the searching probes of insight. Because of His Tremendousness, places encompass Him not; and because of His Majesty measures gauge Him not; and because of His Grandeur standards cannot judge Him. Impossible it is for imaginations to fathom Him, understandings to comprehend Him or minds to imagine Him. Powers of reasoning with lofty aspiration despair of contriving to comprehend Him. Oceans of knowledge run dry without referring to Him in depth; and the subtleties of the disputers fall from loftiness to pettiness in describing His Power. He is One not in terms of number. He is Everlasting (da’im) without duration, and Standing (qa’im) without supports. He is not of a kind that (other) kinds should be equal to Him. He is not an object that objects should be similar to Him. He is not like things that attributes should apply

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to Him. Powers of reasoning go astray in the waves of the current of perceiving Him. Imaginations are unable to perceive His Beginninglessness. Understandings are held back from becoming conscious of the description of His Power, and minds are drowned in the depths of the heavens of His kingdom (malakut). He is Master over (giving) bounties. He is Inaccessible through Grandeur, and is Sovereign over all things. Time (dahr) does not age Him, nor does description encompass Him. Humbled before Him are the most stubborn in their utmost stubbornness, and submitted to Him are the strongest cords in their utmost realm of strength.

All kinds of creatures witness to His Lordship (rubobiyya). The incapacity of all kinds of creature witness to His Power. The createdness (futur) of all kinds of creatures witness to His eternity (qidmah). The extinction (zawal) of all kinds of creatures witness to His permanence (baqa’). So they possess no place of refuge from His grasp (idrak). There is no exit from His encompassing (ihatah) them. They have no way of hiding themselves from His enumeration (ihsa’). They have no way of avoiding His Power over them. It is sufficient that He has perfectly made them as a sign (ayah). He has put their natural constitution as a Proof. He has established the temporal origin (huduth) of their natures as (a reason for His) Eternity. He has also decreed the Laws of Creation governing over them as a lesson.

تَجدِیدُهُ، وَعَلَی غَوامِضِ ناقِباتِ الفِکَرِ تَکیِیفُهُ، وَعَلَی غَوائِصِ سابِحاتِ النَّظَرِ

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تَصوِیرُهُ، لا تَحوِیهِ الأَماکِنُ لِعَظَمَتِهِ، وَلا تَدرَعُهُ المَقادِیرُ لِجَلالِه، وَتَقطَعُهُ المَقاییسُ لِکِبریائِهِ مُمتَنِعٌ عَنْ الأَوهامِ أَن تَکتَنَهَهُ، وَعَنِ الأَفهامِ أَن تَستَغرَفَهُ، وَعَنِ الأَذهانِ أَن تُمَثِّلَهُ، وَقَدْ یَئِسَت مِنِ استِنباطِ الإِحاطَةِ بِهِ طَوامِحُ العُقُولِ، وَنَضَبَت عَنِ الإِشارَةِ إِلَیْهِ بِالإِکتِناهِ بِحارُ العُلُومِ، وَرَجَعَت بِالصِّغَرِ عَنِ السُّمُوُّ إِلی وَصفِ قُدرَتِهِ لَطائِفُ الخُصُومِ.

واحِدٌ لا مِن عَدَدٍ، وَدائِمٌ لا بِأَمَدٍ، وَقائِمٌ لا بِعَمَدٍ، لَیْسَ بِجِنسٍ فَتُعادِلَهُ الأَجناسُ وَلا بِشَبَحٍ فَتُضارِعُهُ الأَشباحُ، وَلا کَالأَشیاءِ فَتَقَعَ عَلَیْهِ الصِّفاتُ، قَدْ ضَلَّتِ العُقُولُ فِی أَمواجِ تَیَّارِ إِدراکِهِ، وَتَحَیَّرَتِ الأَوهامُ عَنْ إِحاطَةِ ذِکرِ أَزَلِیَّته وَحَصِرَتِ الأَفهامُ عَنِ استِشعارِ وَصفِ قُدرَتِهِ وَغَرِقَتِ الأَذهانُ فِی لُجَجِ أفَلاکِ مَلَکُوتِهِ مُقتَدِرٌ بِالآلاءِ، وَمُمتَنِعٌ بِالکِبرِیاءِ، وَمُتَمَلِّکٌ عَلَی الأَشْیاءِ فَلا دَهْرٌ یُخلِقُهُ وَلا زَمانٌ یُبلِیهِ وَلا وَصفٌ یُحِیطُ بِهِ، وَقَدْ خَضَعَت لَهُ ثَوابِ ُ الصَّعابِ فِی مَحَلِّ تُخُومِ قَرارِها، وَأَذعَنَت لَهُ رَواصِنُ الأَسبابِ فِی مُنْتَهِیَ شَواهِقِ أَقطارِها، مُستَشهِدٌ بِکُلِّیَّةِ الأَجناسِ عَلَی رُبُوبِیَّتِهِ وَبِعَجزِها عَلَی قُدرَتِهِ، وَبِفُطُورِها عَلَی قِدمَتِهِ وَبِزَوالِها عَلَی بَقائِهِ فَلا لَها مَحِیصٌ عَنْ إِدراکِهِ إِیَّاها، وَلا خُروُجٌ مِن إحاطَتِهِ بِها وَلا احتِجابٌ عَنْ إِحصائِهِ لَها وَلا امتِناعٌ مِن قُدرَتِهِ عَلَیْها، کَفی بِإِتقانِ الصُّنعِ لَها آیَةً وَبِمَ_رکَبِ الطَّبعِ عَلَیْها دِلالَةٌ، وَبِحُدُوثِ الفَط_رِ عَلَیْها قِدمَةً وَبِأَحکامِ الصَّنعَةِ لَها عِبرَةً، فَلا

No limit is attributed to Him, no similitude is struck for Him and nothing is hidden from Him. High indeed is He exalted above the striking of similitude and above created attributes!

And I testify that there is no god but He, having faith in His Lordship and opposing whoever denies Him. I testify that Muhammad is His Servant and Messenger, residing in the best lodging-place, having passed from

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the noblest of loins and immaculate wombs, extracted in lineage from the noblest of treasures and in origin from the noblest of plantations, and (derived) from the most inaccessible of summits and the most glorious roots, from the tree from which God fashioned His Prophets and chose His trusted ones: (a tree) of excellent wood, harmonious stature, lofty branches, flourishing limbs, ripened fruit, (and) noble interior, implanted in generosity and cultivated in a sacred precinct. There it put forth branches and fruit, became strong and unassailable, and then made him (the Prophet Muhammad) tall and eminent, until the Sublime God honored him with the Holy Spirit, the Illuminating Light, and the Manifest Book. Moreover, He subjected Al-Boraq(1) to him and the angels greeted him.

By means of him (the Prophet) He terrified the devils, overthrew the idols and gods (which were being) worshipped besides Him. His Prophet's Tradition (a.s.unna) is integrity (rushd); his conduct (a.s.eera) is justice and his decision is the truth. He proclaimed that which was commanded by his Lord, and he delivered that with which he was charged until he made plain his mission through the profession of Unity and made manifest among the creatures that There is no god but God alone and that there are no partners for Him; until His Unity became certain and His Lordship became purified. God made manifest his argument through the profession of His Unity and raised his rank with submission (Islam). And the Honorable the Exalted God chose for His

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Prophet what was with Him of repose, rank and means - may God’s Blessings be upon him and his pure Household.’”

11-16 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani -may God be pleased with him- on the authority of Ibrahim ibn Abi Mahmood, “I asked Abul Hassan Al-Ridha’ (a.s.) about

إِلَیْهِ حَدٌّ مَنسُوبٌ وَلا لَهُ مَثَلٌ مَضرُوبٌ وَلا شَی ءٌ عَنْهُ مَحجُوبٌ تَعالی عَنْ ضَربِ الأَمثالِ وَالصِّفاتِ الَمخْلُوقةِ عُلُوّاً کَبِیراً.

وَأَشْهَدُ أَن لا إِلهَ إِلاّ هُوَ، إِیماناً بِرُبُوبِیَّتِهِ وَخِلافاً عَلَی مَن أَنْکَرَهُ، وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ المُقّرُّ فِی خَیْرَ المُستَقَرِّ المُتَناسِخُ مِن أَکارِمِ الأَصلابِ وَمُطَهَّراتِ الأَرحامِ، الُمخرَجُ مِن أَکْرَمَ المَعادِنِ مُحْتَداً، وَأَفْضَلِ المَنابِتِ مَنبَتاً، مِن أَمنَع ذِروَةٍ وَأَعَزَّ أُرُومَةٍ، مِنَ الشَّجَرَةِ الَّتِی صاغَ اللَّهُ مِنْها أَنبِیاءَهُ، وَانتَجَبَ مِنْها أُمَناءَهُ، الطَّیِّبَةِ العُودٍ، المُعتَدَلَةِ العَمُودٍ، الباسِقَةِ الفُرُوعِ، النَّاضِرَةِ الغُصُونِ، الیانِعَةِ الِّثمارِ، الکَرِیمَة الجناة فی کرم غُرست وَفِی حَرَمِ أنبتت وَفِیهِ تشّعبت و أثمرت وَعِزَّت وَامتنعت فسمت بِهِ وَشمخت حَتّی أَکْرَمَ اللَّه تَعالی بِالروح الأَمِین و النُّور المُبِین وَالْکِتاب المستبین وَسَخَّرَ لَهُ البراق وَصافحتهُ المَلائِکَة وَأرَعَب بِه الأَبالِسَة وَهَدَمَ بِهِ الأصنامَ وَالآلهةَ المَعبُودةَ دُونَهُ سنَّتهُ الرُّشد وَسِیرَتُه العَدْل وحکمُه الحَقِّ صدع بِما أَمَرَهُ بِهِ رَبُّهُ وَبَلَغَ ما حَمَّله حَتّی أفصحَ بِالتّوحیدِ دَعَوْتِه وَأَظْهَرَ فِی الْخَلْقِ: أَن لا إِلهَ إِلاّ اللَّهُ وَحْدَهُ لا شَرِیکَ لَهُ حَتّی خَلَصَت لَهُ الوَحدانِیَّةُ وَصفت [له ] الربوبیةُ فَأَظهرَ اللَّهُ بِالتّوحیدِ حُجَّتَهُ وَأعَلَی بِالإِسلامَ دَرَجَتَهُ وَاختارَ اللَّهُ عَزَّ وَجَلَّ لنبیهِ ما عنْدَهُ

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مِنَ الرُّوحُ وَالدرجةِ وَالوَسِیلَةِ صَلَّی اللَّه عَلَیْهِ وَعَلَی آلِهِ الطَّاهِرِین.

16 - حَدَّثَنا مُحَمَّدُ بْنُ أحْمَد السَنانِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ أَبی عَبْدِاللَّه الکُوفِیُ عَنْ سهل بن زِیاد الأدمی عَنْ عَبْدِ العَظِیمِ بْنِ عَبْدِاللَّه الحَسَنِیِّ رَضِیَ اللهُ عَنْهُ عَنْ إِبْراهیمِ بْنِ أَبی مَحْمُودِ قالَ سَأَلْت أَبَا الحَسَن الرِّضا عَلَیْهِ السَّلامُ عَنْ قَوْلَ اللَّه تَعالی : «وَتَرَکَهُمْ فِی ظُلُماتٍ لا یُبْصِرُونَ» فَق_الَ: إِنَّ اللَّهَ تَبارَکَ وَتَع_الی لا یوصَ_فُ بِالتّرک کَمَ_ا

the Sublime God’s words, ‘…and left them in utter darkness. So they could not see.’”(1) The Imam (a.s.) said, “Indeed the Blessed the Sublime God cannot be described using such expressions as ‘left’ as His creatures can. But when God knows that they will not quit their atheism and lose, God will deprive them of His Assistance and Favor, and abandon them to do as they please.”

I asked the Imam (a.s.) about the Honorable the Exalted God’s words, ‘God hath set a seal on their hearts and on their hearing,…’(2) The Imam (a.s.) said, “What is meant here by ‘seal’ is what is placed on their hearts as a chastisement for their blasphemy as the Honorable the Exalted God said, ‘Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe.’”(3)

I asked him (a.s.) whether the Honorable the Exalted God forces His servants to commit sins? The Imam (a.s.) said, “No. He gives them a choice, but gives them time to repent.”

I asked, “Does God oblige His servants to do what they cannot stand

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to do?” The Imam (a.s.) said, “How could He do that when He Himself has said, ‘…nor is thy Lord ever unjust (in the least) to His servants.’”(1)

The Imam (a.s.) then added, “My father Musa ibn Ja’far (a.s.) quoted on the authority of his father Ja’far ibn Muhammad (as-Sadiq) (a.s.) that you should not eat any of the offerings of or accept the testimony of, or pray behind, or give any alms taxes to whoever thinks that God forces His servants to commit sins or obliges them to do what they cannot stand to do.”

11-17 Tamim ibn Abdullah ibn Tamim al-Quraishi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Yazid ibn Umayr ibn Mo’awiya ash-Shami that he went to see Ali ibn Musa Al-Ridha’ (a.s.) in Marv and told him, “O son of God’s Prophet (S)! It has been narrated on the authority of As-Sadiq Ja’far ibn Muhammad (a.s.) that ‘There is neither authorization, nor predestination. Rather there is something in between.’ Yazid asked, ‘What does that mean?’ The Imam (a.s.) said, ‘Whoever thinks that God does our deeds and then punishes us for doing them believes in predestination. Whoever thinks that the Honorable the Exalted God has authorized the provision of the daily sustenance for the creatures to His Proofs (a.s.) believes in authorization. Whoever believes in predestination

یوصفُ خلقُهُ وَلکِنَّهُ مَتی عِلْمٌ أَنَّهُمْ لا یرجعونَ عَنْ الکُفْرِ وَالضَّلالِ مَنَعَهُم المُعاوِنَة وَاللّطفَ وَخلّی

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بَیْنَهُمْ وَبَیْنِ اختیارِهِم قالَ: وَسَأَلْتُهُ عَنْ قَوْلَ اللَّه عَزَّ وَجَلَّ «خَتَمَ اللَّهُ عَلی قُلُوبِهِمْ وَعَلی سَمْعِهِمْ» قالَ الختمُ هُوَالطبعُ عَلَی قُلُوبِ الکفّارِ عقوبةً عَلَی کفرِهِم کَما قالَ عَزَّ وَجَلَّ «بَلْ طَبَعَ اللَّهُ عَلَیْها بِکُفْرِهِمْ فَلا یُؤْمِنُونَ إِلَّا قَلِیلاً».

قالَ وَسألتُهُ عَن اللَّهِ عَزَّ وَجَلَّ هَلْ یُجبِرُ عِبادَهُ عَلَی المعَاصی فَقالَ بَل یخیِّرُّهم وَیمْهِلُهُم حَتّی یَتُوبُوا قُلْتُ فَهَلْ یُکَلِّفُ عِبادَهُ ما لا یُطیقُونَ فَقالَ: کَیْفَ یَفْعَلُ ذلِکَ وَهُوَیَقُولُ: «وَما رَبُّک َبِظَلَّامٍ لِلْعَبِیدِ» ثُمَّ قالَ عَلَیْهِ السَّلامُ: حَدَّثَنی أَبی مُوسَی بْنِ جَعْفَرعَلَیْهِمَا السَّلاَمُ عَنْ أَبیهِ جَعْفَرِ بْنِ مُحَمَّدعَلَیْهِمَا السَّلاَمُ أَنَّهُ قالَ من زَعمَ أَنَّ اللَّهَ تَعالی یُجبِرُ عِبادَهِ عَلَی المعاصی أَوْ یکلِّفُهُم ما لا یُطیقُونَ فَلا تأکُلُوا ذبیحته وَلا تَقبَلُوا شَهادَتَه وَلاتُصَلُّوا وَراءَه وَلا تُعطُوه مِنَ الزَّکاةِ شَیْئاً.

17 - حَدَّثَنا تَمِیمُ بْنِ عَبْدِاللَّه بْنِ تمیمِ القُرَشِیُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبی عَنْ أَحْمَدِ بْنِ عَلِی الأَنْصارِی عَنْ [یَ] زِید بْنِ عُمَیْرٍ بْنِ مُعاوِیَةَ الشَّامِیِّ قالَ دَخَلت عَلَی عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ بِمرْو فَقُلْتُ له: یا ابْنِ رَسُولَ اللَّهِ رُوِیَ لَنا عَنْ الصَّادِق جَعْفَرِ بْنِ مُحَمَّدعَلَیْهِمَا السَّلاَمُ قالَ: إِنَّهُ لاجَبرَ وَلا تفویضَ بَل أَمْرٌ بَیْنِ أَمْرینِ فَما مَعْناهُ قالَ: مَن زَعَم أَنَّ اللَّهَ یَفْعَلُ أَفعالَنا ثُمَّ یعذِّبنا عَلَیْها فَقَدْ قالَ بِالجَبرِ وَمن زَعَمَ أَنَّ اللَّهَ عَزَّ وَجَلَّ فَوَّض أَمْ_ر الْخَلْقِ والرِّزْق إِلی حُجَجِهِ عَ_لَیْهِ السَّلامُ فَقَدْ ق_الَ بِالتَّفوِی_ض وَالقائِلُ بالجَبرِ

is an atheist and whoever believes in authorization is a polytheist.’ Then I asked the Imam (a.s.), “O son of God’s Prophet! Then what is meant by ‘The affairs are something in between.’” The Imam (a.s.) said, “The way is open to

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do what God has ordered to be done, and to avoid what He has forbidden.” Then I asked him (a.s.), “Is it not that the Honorable the Exalted God’s Will and Volition is applicable regarding the servants’ deeds?” The Imam (a.s.) replied, “God’s Will and Volition regarding the servants’ acts of obedience applies to God’s Order and His Consent regarding such acts. God’s Will and Volition regarding the servants’ acts of disobedience applies to God’s Wrath and His Forbiddance of such acts of disobedience, plus His not assisting the servants regarding such acts.” I asked, “Does God judge about the servants’ deeds?” The Imam (a.s.) replied, “Yes. Whatever the servants do whether it be a good or a bad deed will be judged by God.” I asked the Imam (a.s.), “What does this mean?” The Imam (a.s.) said, “It means that God will make a ruling as to what reward or punishment they deserve to receive in this world and in the Hereafter for their deeds.”

11-18 Muhammad bin Muhammad ibn Esam - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Ali ibn Muhammad known as Allan, on the authority of Abu Hamid Imran ibn Musa ibn Ibrahim, on the authority of Al-Husayn ibn Al-Qasim Ar-Raqqam, on the authority of Al-Qasim ibn Muslim, on the authority of his brother Abdul Aziz ibn Muslim, “I asked Al-Ridha’ about the Honorable the Exalted God’s words, ‘…They have forgotten God; so He hath forgotten

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them…’(1) The Imam (a.s.) said, ‘The Sublime God neither forgets nor does He neglect. The creatures that are originated forget and neglect. Have you not heard the Honorable the Exalted God say, ‘…and thy Lord never doth forget.’(2) Rather this verse means that when they forget Him and meeting Him on His Day, the Honorable the Exalted God will make them forget themselves. The Honorable the Exalted God said, ‘And be ye not like those who forgot Allah and He made them forget their own souls! Such are the rebellious transgressors!’(3) Also the Sublime God said, ‘…That day shall We forget them as they forgot the meeting of this day of theirs…’(4) That means that We will abandon them just as they abandoned getting prepared for the meeting of this day of theirs.’”

کافِرٌ وَالقائِلُ بِالتَّفوِیضِ مُشرِکٌ. فَقُلْتُ لَهُ: یا ابْنِ رَسُولَ اللَّهِ، فَما أَمْرٌ بَیْنِ أَمْرین: وُجُود السبیل إِلی إِتِیان ما أُمِرُوا به وَتَرکِ ما نَهَوا عَنْهُ. فَقُلْتُ لَهُ: فَهَلْ لِلَّهِ عَزَّ وَجَلَّ مشیةٌ وَإِرَادَةٌ فِی ذلِکَ؟ فَقالَ: فَأَمَّا الطَّاعات فَإِرادَةُ اللَّه وَمشیَّتَهُ فِیها الأَمْر بِها وَالرِّضا لَها وَالمُعاوِنَةُ عَلَیْها وإرادَتَهُ وَمشیَّتُهُ فِی المَعاصِی النَّهْیُ عَنْها وَالسَّخَطُ لَها وَالخِذلانُ عَلَیْها. قُلْتُ: فَهَلْ لِلَّهِ فِیها القَضاءُ؟ قالَ: نعم، ما من فِعلٍ یَفعَلُهُ العِبادُ من خَیْرٍ أَوْ شرٍّ إِلاّ وَلِلَّهِ فِیهِ قضاءٌ. قلتُ: ما مَعْنی هذا القَضاءُ. قالَ: الحُکْمُ عَلَیْهِم بِما یستحقّونَهُ عَلَی أفعالَهُمْ مِنَ الثّوابِ وَالعقابِ فی الدُّنْیا وَالآخِرَةِ.

18 - حَدَّثَنا مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عصام رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ یَعْقُوبَ الکُلَیْنِیُّ قالَ: حَدَّثَنا علیُّ بنُ مُحَمَّدٍ المَعْرُوفُ

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بِعَلاّنَ قالَ: حَدَّثَنا أَبُو حامِدِ عِمْران بْنِ مُوسَی بْنِ إِبْراهیمَ عَنْ حسین بن القاسِمِ الرقَّام عَنْ القاسِمِ بْنِ مُسْلِم عَنْ أَخِیهِ عَبْد العَزِیز بْنِ مُسْلِم قالَ: سَأَلْت الرِّضا عَلَیْهِ السَّلامُ عَنْ قَوْلَ اللَّه عَزَّ وَجَلَّ «نَسُوا اللَّهَ فَنَسِیَهُمْ» فَقالَ: إِنَّ اللَّهَ تَعالی لا ینسی وَلا یسهو وَإِنَّما ینسی و یَسهوُ الَمخلُوق المحدَثُ ألا تَسمَعُهُ عَزَّ وَجَلَّ یَقُولُ: «وَما کانَ رَبُّکَ نَسِیّاً» وَإِنَّما یجازی من نَسیَهُ وَنَسِیَ لقاء یَوْمِهِ بِأَن یُنسِیَهُم أنفسهم کَما قالَ اللَّه عَزَّ وَجَلَّ: «وَلا تَکُونُوا کَالَّذِینَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ أُولئِکَ هُمُ الْفاسِقُونَ» وَقالَ تَعالی «فَالْیَوْمَ نَنْساهُمْ کَمانَسُوا لِقاءَ یَوْمِهِمْ هذا» أیُّ نَتْرُکُهم کَما تَرَکُوا الاستِعدَاد لِلقاءِ یَوْمَهُمْ هذا.

The author of this book (a.s.heikh Sadooq) said, “What is meant by ‘We will abandon them’ is that ‘We will not grant them the rewards they hope to receive on that day.’ This is because physically ‘leaving’ or ‘abandoning’ does not apply to the Sublime God and the Sublime God has said, ‘…and left them in utter darkness. So they could not see.’(1) This means that God does not rush to punish them. Rather He gives them time to repent.

11-19 Muhammad ibn Ahmad ibn Ibrahim al-Mo’athi narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi al-Hamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Al-Ridha’ (a.s.) about the meaning of what the Honorable the Exalted God said, ‘Verily, from (the Light of) their Lord, that Day, will they be veiled.’(2) The Imam (a.s.) said, ‘One cannot describe the

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Sublime God to be located in a position from which others are veiled. This verse means that they will be deprived of the reward from their Lord.’ I asked him (a.s.) about the meaning of what the Honorable the Exalted God said, ‘And thy Lord cometh, and His angels, rank upon rank.’(1) The Imam (a.s.) said, ‘One cannot describe the Sublime God as coming and going. The Sublime God is Exalted above transfer or movement in this manner. However, what is meant by this verse is that the Decree of your Lord came, and the angels were organized rank upon rank.’ I asked the Imam (a.s.) about the meaning of what the Honorable the Exalted God said, ‘Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled?…’(2) The Imam (a.s.) said, ‘This means, ‘Will they wait until Allah sends the angels to them in canopies of clouds.’ This is how the verse has been revealed.’ I asked him (a.s.) about the meaning of what the Sublime God said, ‘…God will throw back their ridicule on them…’(3) and ’Allah will throw back their mockery on them…’(4) and ‘And (the unbelievers) plotted and planned, and Allah too planned…’(5) and ’The Hypocrites - they think they are over-reaching Allah, but He will over- reach them…’(6) The Imam (a.s.) said, ‘The Sublime God does not ridicule, mock, plan or plot. Rather, the Sublime God grants them the rewards of their ridiculing,

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mockery, planning and plotting. High indeed is God the Exalted above what the oppressors say.’”

قالَ مُصَنِّفُ هذا الکتاب: قَوْلَهُ «نترکهم» أیُّ لا نجعلُ لَهُم ثَواب من کانَ یَرجُو لِقَاءَ یَومه لأنّ التَّرْکِ لا یَجُوز عَلَی اللَّه تَعالی ، فَأَمَّا قَوْلَ اللَّه تَعالی «وَتَرَکَهُمْ فِی ظُلُماتٍ لا یُبْصِرُونَ» أیُّ لا یُعاجِلُهُم بِالعقوبةِ وَأمهَلَهُم لیَتُوبُوا.

19 - حَدَّثَنا مُحَمَّدُ بْنُ أَحْمَدِ بْنِ إِبْراهیمَ المعاذی قالَ: حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّد بنِ سَعِیدُ الکُوفِی الهَمْدانِیَّ قالَ: حَدَّثَنا عَلِیُّ بْنُ الحَسَنِ بْنِ عَلِیِّ بْنِ فضّال عَنْ أَبیهِ قالَ: سَأَلْتُ الرِّضَا عَلَیْهِ السَّلامُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ «کَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ یَوْمَئِذٍ لََمحْجُوبُونَ». فَقَالَ إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی لَا یُوصَفُ بِمَکَانٍ یَحُلُّ فِیهِ فَیُحْجَبَ عَنْهُ فِیهِ عِبَادُهُ وَلَکِنَّهُ یَعْنِی أَنَّهُمْ عَنْ ثَوَابِ رَبِّهِمْ مَحْجُوبُونَ قَالَ وَسَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: «وَجاءَ رَبُّکَ وَالْمَلَکُ صَفّاً صَفّاً» فَقَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا یُوصَفُ بِالَْمجِی ءِ وَالذَّهَابِ تَعَالَی عَنِ الِانْتِقَالِ إِنَّمَا یَعْنِی بِذَلِکَ «وَجَاءَ أَمْرُ رَبِّکَ وَالْمَلَکُ صَفّاً صَفّاً» قَالَ وَسَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ هَلْ یَنْظُرُونَ إِلَّا أَنْ یَأْتِیَهُمُ اللَّهُ فِی ظُلَلٍ مِنَ الْغَمامِ وَالْمَلائِکَةُ قَالَ یَقُولُ هَلْ یَنْظُرُونَ إِلَّا أَنْ یَأْتِیَهُمْ بِالْمَلَائِکَةِ فِی ظُلَلٍ مِنَ الْغَمَامِ وَهَکَذَا نَزَلَتْ قَالَ وَسَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ سَخِرَ اللَّهُ مِنْهُمْ وَعَنْ قَوْلِ اللَّهِ یَسْتَهْزِئُ بِهِمْ وَعَنْ قَوْلِهِ تَعَالَی وَمَکَرُوا وَمَکَرَ اللَّهُ وَعَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ «یُخادِعُونَ اللَّهَ وَهُوَخادِعُهُمْ» فَقَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ «لَا یَسْخَرُ وَلَا یَسْتَهْزِئُ وَلَا یَمْکُرُ وَلَا یُخَادِعُ وَلَکِنَّهُ عَزَّ وَجَلَّ یُجَازِیهِمْ جَزَاءَ السُّخْرِیَّةِ وَجَزَاءَ الِاسْتِهْزَاءِ وَجَزَاءَ الْمَکْرِ وَالْخَدِیعَةِ تَعَالَی اللَّهُ عَمَّا یَقُولُ الظَّالِمُونَ عُلُوّاً کَبِیراً».

11-20 (The author of the book narrated) my father

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- may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa on the authority of Al-Hassan ibn Ali al-Khazzaz, on the authority of Abil Hassan Al-Ridha’ (a.s.), “On the Resurrection Day God’s Prophet (S) will grab onto the Sublime God, we will grab onto our Prophet and our followers will grab onto us.” Then the Imam (a.s.) added, “What is meant by ‘grab onto’ is grabbing onto light.” In another tradition it is stated “What is meant by ‘grab onto’ is grabbing onto the religion.”

11-21 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Harun al-Sufi quoted on the authority of Ubaydillah ibn Musa ibn Ayyoub Ar-Ro’yani, on the authority of Abdul Azeem ibn Abdullah Al-Hassani - may God be pleased with him - on the authority of Ibrahim ibn Abi Mahmood that he had asked Al-Ridha’ (a.s.), “O son of God’s Prophet! What is your opinion about the tradition which the people narrate about God’s Prophet (S) having said that the Blessed the Sublime God descends from the heavens to this world every Friday night?” The Imam (a.s.) replied, “May God damn those who rearrange the words of the traditions. By God, the Messenger of God (a.s.) has not said this. However, the Prophet (S) said, ‘In fact, the Sublime God will send down an angel from the heavens to this world on the last third

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part of every night, and from the beginning of every Thursday night. By God’s order, the angel will call out, ‘Are there any callers whose wants I shall fulfill? Are there any repenters whose repentance I shall accept? Are there any people asking for forgiveness to be granted? O the ones seeking the good! Come this way. O the ones seeking evil! Step back!’ This angel will keep on calling out until dawn. It will return to its own location in the heavens at dawn. I have heard this tradition from my father (a.s.), who narrated it on the authority of my grandfather (a.s.), on the authority of his forefathers (a.s.), on the authority of God’s Prophet (S).’”

11-22 Abu Abdullah Al-Husayn ibn Muhammad al-Ashnani Ar-Razi al-Adl in Balkh narrated that Ali ibn Mehrayat al-Qazvini quoted on the authority of Dawood ibn Soleiman al-Farra’, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “When Moses -son of Imran- supplicated to his Lord - the Honorable the

20 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِیسَی عَنْ الحَسَن بْنِ عَلِی الخَزَّار عَنْ أَبی الحَسَن الرِّضا عَلَیْهِ السَّلامُ قالَ: إِنَّ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَوْمَ الْقِیَامَةِ آخِذٌ بِحُجْزَةِ اللَّهِ وَنَحْنُ آخِذُونَ بِحُجْزَةِ نَبِیِّنَا وَشِیعَتُنَا آخِذُونَ بِحُجْزَتِنَا ثُمَّ قَالَ الْحُجْزَةُ النُّور وَقالَ فِی حَدِیث آخِرَ مَعْنی الحجزة

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الدِّین.

21 - حَدَّثَنا عَلِیِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ هارُون الصوفی قالَ: حَدَّثَنا عُبِیْد اللَّه بْنِ موسیبن أَیُّوب الرُّویانِیُّ عَنْ عَبْدِ العَظِیم بْنِ عَبْدِ اللَّه الحَسَنِیِّ رَضِیَ اللهُ عَنْهُ عَنْ إِبْراهیمِ بْنِ أَبی مَحْمُودِ قالَ قُلْتُ لِلرِّضَا عَلَیْهِ السَّلامُ یَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِی الْحَدِیثِ الَّذِی یَرْوِیهِ النَّاسُ عَنْ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ أَنَّهُ قَالَ إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی یَنْزِلُ کُلَّ لَیْلَةٍ إِلَی السَّمَاءِ الدُّنْیَا فَقَالَ عَلَیْهِ السَّلامُ لَعَنَ اللَّهُ الُْمحَرِّفِینَ لِلْکَلِمِ عَنْ مَوَاضِعِهِ وَاللَّهِ مَا قَالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ کَذَلِکَ إِنَّمَا قَالَ صَلَّی اللهُ عَلَیْهِ وَآلِهِ إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی یُنْزِلُ مَلَکاً إِلَی السَّمَاءِ الدُّنْیَا کُلَّ لَیْلَةٍ فِی الثُّلُثِ الأَخِیرِ وَلَیْلَةَ الْجُمُعَةِ فِی أَوَّلِ اللَّیْلِ فَیَأْمُرُهُ فَیُنَادِی هَلْ مِنْ سَائِلٍ فَأُعْطِیَهُ هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَیْهِ هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ یَا طَالِبَ الْخَیْرِ أَقْبِلْ یَا طَالِبَ الشَّرِّ أَقْصِرْ فَلَا یَزَالُ یُنَادِی بِهَذَا إِلَی أَنْ یَطْلُعَ الْفَجْرُ فَإِذَا طَلَعَ الْفَجْرُ عَادَ إِلَی مَحَلِّهِ مِنْ مَلَکُوتِ السَّمَاءِ حَدَّثَنِی بِذَلِکَ أَبِی عَنْ جَدِّی عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ

22 - حَدَّثَنا أَبُو عَبْدِ اللَّه الحُسَیْنِ بْنِ مُحَمَّد الأشنانِی الرَّازِیُّ العَدْل ببلخ قالَ: حَدَّثَنا مهرویه القزوینی عَنْ داوُدِ بْنِ سُلَیْمان الفراء عَنْ عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ عَنْ أَبیهِ عَنْ آبائِه عَنْ عَلِیِ عَلَیْهِ السَّلامُ قالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ إِنَّ مُوسَی بْنَ عِمْرَانَ عَلَیْهِ السَّلامُ لَمَّا نَاجَی رَبَّهُ عَزَّ وَجَلَّ قَالَ یَا رَبِّ أَبَعِیدٌ أَنْتَ مِنِّی فَأُنَ__ادِیَکَ أَمْ

Exalted - he said, “O Lord! Are you far away from

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me, so as to call you in a loud voice, or are you close to me and I can speak to you in a low voice?” The Honorable the Exalted God revealed to him, “I accompany whoever remembers Me.” Then Moses (a.s.) said, “O Lord! There are situations I am in which I consider Thee to be High Too Noble to be remembered.” God said, “Remember Me in all situations.”

11-23 Muhammad ibn Ali Majiluwayh - may God be pleased with him -narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of al-Mokhtar ibn Muhammad al-Mokhtar al-Hamadani, on the authority of al-Fath ibn Yazid al-Gorgani that he had heard Abul Hassan Al-Ridha’ (a.s.) say the following regarding the Honorable the Exalted God, “He is Subtle, All-Aware, All-Hearing, All-Seeing, the Only One, the Independent who begetteth not, nor is He begotten, High is He Exalted above having an equal with which to be compared. He has created the objects. He has formed the bodies. He has depicted the images. If it were the case as they say, then the Creator and the created could not be distinguished from each other. The Maker could not be distinguished from the made. However, He is the Maker. There is a difference between Him and what He made, formed and created since nothing is similar to God, and God is not similar to anything.”

Al-Fath ibn Yazid al-Gorgani added, “I said, ‘Yes. May I be your ransom! However, you said He is the Only, the

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Independent. You also said that there is nothing like Him. God is One and man is also one. Is it not the case then that they are alike in being one?’

Imam Al-Ridha’ (a.s.) replied, ‘O Fath! You are saying the impossible. May the Sublime God make you firm! That is a similitude in meanings. The names used for everything are the same. They denote the named. When we say man is one, we mean that he has one body, not two. However, man is not really one since he contains various organs and is of various colors. Man consists of a set of different parts. His meat is different from his blood. His blood is different from his meat. His nerves are different from his veins. His hair is different from his skin. His blackness is different from his whiteness. Other creatures are the same. Therefore, as far as the name goes, man is one. But in reality man is not one. However, God - the Exalted the Magnificent - is One. There is no other one but Him. There are no differences in Him or within Him. There are no

قَرِیبٌ فَأُنَاجِیَکَ فَأَوْحَی اللَّهُ جَلَّ جَلالُهُ إِلَیْهِ أَنَا جَلِیسُ مَنْ ذَکَرَنِی فَقَالَ مُوسَی عَلَیْهِ السَّلامُ یَا رَبِّ إِنِّی أَکُونُ فِی حَالٍ أُجِلُّکَ أَنْ أَذْکُرَکَ فِیهَا فَقَالَ یَا مُوسَی اذْکُرْنِی عَلَی کُلِّ حَالٍ.

23 - حَدَّثَنا مُحَمَّدِ بْنِ عَلِی ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیِّ بْنِ إِبراهِیمِ بْنِ هاشِم، عَنِ الُمخْتار بن مُحَمَّدِ بْنِ الُمخْتار الهَمْدانِیَّ، عَنِ الفَتحِ بْنِ یَزِیدِ الجُرجانِیّ،

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عَنْ أَبی الحَسَن عَلَیْهِ السَّلامُ قالَ: سَمِعْتُهُ یَقُولُ فِی اللَّهِ عَزَّ وَجَلَّ: هُوَاللَّطِیفُ الْخَبِیرُ السَّمِیعُ الْبَصِیرُ الْوَاحِدُ الأَحَدُ الصَّمَدُ لَمْ یَلِدْ وَلَمْ یُولَدْ وَلَمْ یَکُنْ لَهُ کُفُواً أَحَدٌ، مُنْشِیُ الأَشْیَاءِ وَمُجَسِّمُ الأَجْسَامِ وَمُصَوِّرُ الصُّوَرِ لَوْ کَانَ کَمَا یَقُولُونَ، لَمْ یُعْرَفِ الْخَالِقُ مِنَ الَْمخْلُوقِ وَلا الْمُنْشِیُ، مِنَ الْمُنْشَإِ فَرْقٌ بَیْنَ مَنْ جَسَّمَهُ وَصَوَّرَهُ وَأَنْشَأَهُ إِذْ کَانَ لا یُشْبِهُهُ شَیْ ءٌ وَلا یُشْبِهُ هُوَشَیْئاً.

قُلْتُ أَجَلْ، جَعَلَنِیَ اللَّهُ فِدَاکَ، لَکِنَّکَ قُلْتَ: الأَحَدُ الصَّمَدُ، وَقُلْتَ لا یُشْبِهُ شَیْئاً وَاللَّهُ وَاحِدٌ، وَالإِنْسَانُ وَاحِدٌ أَلَیْسَ قَدْ تَشَابَهَتِ الْوَحْدَانِیَّةُ؟ قَالَ: یَا فَتْحُ أَحَلْتَ ثَبَّتَکَ اللَّهُ إِنَّمَا التَّشْبِیهُ فِی الْمَعَانِی فَأَمَّا فِی الأَسْمَاءِ فَهِیَ وَاحِدَةٌ وَهِیَ دَلالَةٌ عَلَی الْمُسَمَّی، وَذَلِکَ أَنَّ الإِنْسَانَ وَإِنْ قِیلَ وَاحِدٌ فَإِنَّمَا یُخْبَرُ أَنَّهُ جُثَّةٌ وَاحِدَةٌ، وَلَیْسَ بِاثْنَیْنِ، فَالإِنْسَانُ نَفْسُهُ لَیْسَ بِوَاحِدٍ، لأَنَّ أَعْضَاءَهُ مُخْتَلِفَةٌ وَأَلْوَانَهُ مُخْتَلِفَةٌ کَثِیرَةٌ غَیْرُ وَاحِدَةٍ وَهُوَأَجْزَاءٌ مُجَزَّأٌ لَیْسَتْ بِسَوَاءٍ دَمُهُ غَیْرُ لَحْمِهِ وَلَحْمُهُ غَیْرُ دَمِهِ وَعَصَبُهُ غَیْرُ عُرُوقِهِ وَشَعْرُهُ غَیْرُ بَشَرِهِ وَسَوَادُهُ غَیْرُ بَیَاضِهِ وَکَذَلِکَ سَائِرُ الْخَلْقِ فَالإِنْسَانُ وَاحِدٌ فِی الاسْمِ لا وَاحِدٌ فِی الْمَعْنَی وَاللَّهُ جَلَّ جَلالُهُ وَاحِدٌ لا وَاحِدَ غَیْرُهُ لا اخْتِلافَ فِیهِ، وَلا تَفَاوُتَ وَلا زِیَ_ادَةَ وَ[لا] نُقْصَ_انَ فَأَمَّ_ا الإِنْسَ_انُ

excesses in Him, nor are there any deficiencies in Him. However, man is a created creature which consists of many different parts. Although he is united as one, he has differences within himself. He has excesses and deficiencies.’

I said, ‘May I be your ransom! You have relieved me. May God grant you relief. Please explain for me ‘the Subtle’ and ‘the All-Aware” just as you explained ‘the Only.’ I do know that God’s subtleness is different from the

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subtleness of His creatures. However, I would like you to describe that for me.’

The Imam (a.s.) said, ‘O Fath! The reason we call Him ‘the Subtle’ is that He is very subtle in creating. He is aware of delicate objects as well as indelicate ones. Don’t you see the effect of His Creation in delicate and rough plants, and in the Creation of creatures - small ones like mosquitoes and tiny mosquitoes, and even smaller ones which can hardly be seen by the eyes - so tiny that one cannot distinguish between the male, female, young or old? When we see their smallness yet their degree of being delicate, and consider their own ways of generation, the way they escape from death, the way they fulfill their needs from the depths of the sea, the bark of the tree, the surface of the valleys and the deserts, the way they speak and make others understand them, the way the younger ones understand their elders, the way the parents feed the children, the way they are colored in red and yellow, or white and green, and what our eyes can hardly see and our hands cannot touch, then we realize that the creator of these creatures is Subtle, and has carried out the Creation of the creatures as described before in a delicate manner and without using any tools. Any creator creates what he creates using something else, but the Mighty the Subtle God is the Creator who creates without using

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anything.’”

11-24 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Al-Husayn ibn Abdullah, on the authority of Muhammad ibn Ubaydillah, Musa ibn Umar, Al-Hassan ibn Ali ibn Abi Uthman, on the authority of Muhammad ibn Sinan, “I asked Abul Hassan Al-Ridha’ (a.s.): ‘Did God know Himself before He created the Creation?’ The Imam (a.s.) replied, ‘Yes.’ I said, ‘Did He see and hear Himself?’ The Imam (a.s.) said, ‘He had no need for that, for He neither required anything of Himself nor sought

الَْمخْلُوقُ الْمَصْنُوعُ الْمُؤَلَّفُ مِنْ أَجْزَاءٍ مُخْتَلِفَةٍ وَجَوَاهِرَ شَتَّی غَیْرَ أَنَّهُ بِالاجْتَِماعِ شَیْ ءٌ وَاحِدٌ.

قُلْتُ جُعِلْتُ فِدَاکَ فَرَّجْتَ عَنِّی فَرَّجَ اللَّهُ عَنْکَ، فَقَوْلُکَ: اللَّطِیفُ الْخَبِیرُ، فَسِّرْهُ لِی کَمَا فَسَّرْتَ الْوَاحِدَ، فَإِنِّی أَعْلَمُ أَنَّ لُطْفَهُ عَلَی خِلافِ لُطْفِ خَلْقِهِ لِلْفَصْلِ غَیْرَ أَنِّی أُحِبُّ أَنْ تَشْرَحَ ذَلِکَ لِی فَقَالَ یَا فَتْحُ إِنَّمَا قُلْنَا اللَّطِیفُ لِلْخَلْقِ اللَّطِیفِ وَلِعِلْمِهِ بِالشَّیْ ءِ اللَّطِیفِ وَغَیْرِ اللَّطِیفِ، وَفِی الْخَلْقِ اللَّطِیفِ مِنَ الْحَیَوَانِ الصِّغَارِ مِنَ الْبَعُوضِ وَالْجِرْجِسِ وَمَا هُوَأَصْغَرُ مِنْهُمَا مَا لا یَکَادُ تَسْتَبِینُهُ الْعُیُونُ، بَلْ لا یَکَادُ یُسْتَبَانُ لِصِغَرِهِ الذَّکَرُ مِنَ الأُنْثَی وَالْحَدَثُ الْمَوْلُودُ مِنَ الْقَدِیمِ، فَلَمَّا رَأَیْنَا صِغَرَ ذَلِکَ فِی لُطْفِهِ وَاهْتِدَاءَهُ لِلسِّفَادِ وَالْهَرَبَ [الْهَرَبِ] مِنَ الْمَوْتِ وَالْجَمْعَ [الْجَمْعِ] لِمَا یُصْلِحُهُ مِمَّا فِی لُجَجِ الْبِحَارِ وَمَا فِی لِحَاءِ الأَشْجَارِ وَالْمَفَاوِزِ وَالْقِفَارِ، وَفَهْمَ [فَهْمِ] بَعْضِهَا عَنْ بَعْضٍ مَنْطِقَهَا وَمَا یَفْهَمُ بِهِ أَوْلادُهَا عَنْهَا وَنَقْلَهَا [نَقْلِهَا] الْغِذَاءَ إِلَیْهَا ثُمَّ تَأْلِیفَ أَلْوَانِهَا حُمْرَةً مَعَ صُفْرَةٍ وَبَیَاضاً مَعَ خُضْرَةٍ، وَمَا لا تَکَادُ عُیُونُنَا تَسْتَبِینُهُ بِتََمامِ خَلْقِهَا وَلا تَرَاهُ عُیُونُنَا وَلا تَلْمِسُهُ أَیْدِینَا، عَلِمْنَا أَنَّ

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خَالِقَ هَذَا الْخَلْقِ لَطِیفٌ لَطُفَ فِی خَلْقِ مَا سَمَّیْنَاهُ بِلا عِلاجٍ وَلا أَدَاةٍ وَلا آلَةٍ وَأَنَّ کُلَّ صَانِعِ شَیْ ءٍ فَمِنْ شَیْ ءٍ صَنَعَ وَاللَّهُ الْخَالِقُ اللَّطِیفُ الْجَلِیلُ خَلَقَ وَصَنَعَ لا مِنْ شَیْ ءٍ.

24 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ إِدْرِیس، عَنِ الحُسَیْن بْنِ عَبْدِ اللَّه، عَنْ مُحَمَّدِ بْنِ عُبَیْد اللَّه وَمُوسَی بْنِ عُمَر وَالحَسَن بْنِ عَلِیِّ بْنِ أَبِی عُثْمان، عَنْ مُحَمّد بن سَنان قالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا عَلَیْهِ السَّلامُ: هَلْ کَانَ اللَّهُ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ یَخْلُقَ الْخَلْقَ؟ قَالَ: نَعَمْ قُلْتُ یَرَاهَا وَیَسْمَعُهَا قَالَ مَا کَانَ مُحْتَاجاً إِلَی ذَلِکَ لانَّهُ لَمْ یَکُنْ یَسْأَلُهَا وَلا یَطْلُبُ مِنْهَا هُوَنَفْسُهُ وَنَفْسُهُ هُوَقُدْرَتُهُ نَافِذَةٌ فَلَیْسَ یَحْتَاجُ إِلَی أَنْ یُسَ_مِّیَ نَفْسَهُ وَلَکِنَّهُ

anything from Himself. He was Himself and Himself was He. His Power was All-Pervasive. Therefore, He has no need to name Himself. However, He has chosen Names for Himself for others to call Him by, for if He were not called by His Name, He would not have been known. The first that He chose for Himself was, ‘…He is the Highest, the Supreme (in glory).’(1) (i.e. God is Al ‘ali Al 'azim in Arabic) since He is Exalted above all things. His Meaning is Allah and His Name is Al 'Ali Al 'Azim since He is Exalted above everything.’”

11-25 According to the same documentation, it is narrated that Muhammad ibn Sinan asked him (a.s.) (i.e. Al-Ridha’ (a.s.)) what a name is. The Imam (a.s.) replied, “It is something to describe something else with.”

11-26 Muhammad ibn Bakran an-Naqqash - may God

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be pleased with him - narrated in Kufa in the year 354 A.H. (964 A.D.) that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani - a chief of the Hashemite tribe, quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of Abil Hassan Ali ibn Musa Al-Ridha’ (a.s.), “The first thing which God created so that the people can learn how to write through its Creation were the letters of the alphabet. When someone is hit over the head so hard that he cannot talk well, the decree on compensation is that he be presented with the letters of the alphabet. He is given money as compensation based on the number of the letters of the alphabet which he cannot pronounce. My father (a.s.) narrated that his father (a.s.) quoted on the authority of his grandfather (a.s.) on the authority of the Commander of the Faithful (a.s.):

The letter ‘Alif in (‘alif ‘ba ‘ta ‘sa) stands for God’s Blessings. The letter ‘ba in (‘alif ‘ba ‘ta ‘sa) stands for God’s Joy. The letter ‘ta in (‘alif ‘ba ‘ta ‘sa) stands for the completion of the affairs for the Riser from the Household of Muhammad (a.s.). The letter ‘sa in (‘alif ‘ba ‘ta ‘sa) stands for the rewards for the good deeds of the believers. The letter ‘jim in (‘jim ‘ha ‘kha) stands for God’s Glory and Exaltation. The letter ‘ha (‘jim ‘ha ‘kha) stands for God’s Clemency with the sinners. The letter ‘kha (‘jim ‘ha ‘kha) stands

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for the sluggishness of the sinners in the presence of the Honorable the Exalted God.

The letter ‘dal in (‘dal ‘zal) stands for God’s Religion, and the letter ‘zal in (‘dal ‘zal) stands for the Lord of Majesty. The letter ‘ra in (‘ra ‘za) stands for the Clement, the Merciful, and the letter ‘za in (‘ra ‘za) stands for the Quakes of the Resurrection.

اخْتَارَ لِنَفْسِهِ أَسْمَاءَ لِغَیْرِهِ یَدْعُوهُ بِهَا لانَّهُ إِذَا لَمْ یُدْعَ بِاسْمِهِ لَمْ یُعْرَفْ فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِیُّ الْعَظِیمُ لانَّهُ أَعْلَی الأَسْمَاءِ کُلِّهَا فَمَعْنَاهُ اللَّهُ وَاسْمُهُ الْعَلِیُّ الْعَظِیمُ هُوَأَوَّلُ أَسْمَائِهِ لانَّهُ عَلِیٌّ عَلا کُلَّ شَیْ ء.

25 - وَبِهذَا الإسناد عَنْ مُحَمَّدِ بْنِ سَنان قالَ سَأَلْته - یَعْنِی الرِّضا عَلَیْهِ السَّلامُ - عَنِ الاسم ما هُوَ؟ فَقالَ: صِفَةٌ لِمَوصُوف.

26 - حَدَّثَنا مُحَمَّدِ بْنِ بَکْرِان النقاش رَضِیَ اللهُ عَنْهُ بِالْکُوفَةِ سِنَةَ أَرْبَعَ وَخَمْسِینَ وَثَلاثِمائَةٍ حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ سَعِیدُ الهَمْدانِیَّ، مَوْلی بَنِی هاشِم قالَ: حَدَّثَنا عَلِیِّ بْنِ الحَسَنِ بْنِ عَلِیِّ بْنِ فَضّال، عَنْ أَبِیهِ، عَنْ أَبی الحَسَن عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِمَا السَّلاَمُ قالَ: إِنَّ أَوَّلَ خَلْقِ اللَّهِ [مَا خَلَقَ اللَّهُ] عَزَّ وَجَلَّ لِیُعَرِّفَ بِهِ خَلْقَهُ الْکِتَابَةَ حُرُوفُ الْمُعْجَمِ، وَإِنَّ الرَّجُلَ إِذَا ضُرِبَ عَلَی رَأْسِهِ بِعَصاً، فَزَعَمَ أَنَّهُ لا یُفْصِحُ بِبَعْضِ الْکَلامِ، فَالْحُکْمُ فِیهِ أَنْ تُعْرَضَ عَلَیْهِ حُرُوفُ الْمُعْجَمِ، ثُمَّ یُعْطَی الدِّیَةَ بِقَدْرِ مَا لَمْ یُفْصِحْ مِنْهَا وَلَقَدْ حَدَّثَنِی أَبِی، عَنْ أَبِیهِ، عَنْ جَدِّهِ، عَنْ أَمِیرُ الْمُؤْمِنِینَ عَلَیْهِ السَّلامُ فِی (أ ب ت ث) قَالَ: الأَلِفُ آلاءُ اللَّهِ، وَالْبَاءُ بَهْجَةُ اللَّهِ، وَالتَّاءُ تَمَامُ الأَمْرِ بِقَائِمِ آلِ مُحَمَّدٍ عَلَیْهِ السَّلامُ، وَالثَّاءُ ثَوَابُ الْمُؤْمِنِینَ عَلَی أَعْمَالِهِمُ الصَّالِحَةِ.

(ج ح خ) فَالْجِیمُ جَمَالُ اللَّهِ

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وَجَلالُ اللَّهِ، وَالْحَاءُ حِلْمُ اللَّهِ عَنِ الْمُذْنِبِینَ، وَالْخَاءُ خُمُولُ ذِکْرِ أَهْلِ الْمَعَاصِی عِنْدَ اللَّهِ عَزَّ وَجَلَّ.

(د ذ) فَالدَّالُ دِینُ اللَّهِ وَالذَّالُ مِنْ ذِی الْجَلالِ.

(ر ز) فَالرَّاءُ مِنَ الرَّءُوفِ الرَّحِیمِ وَالزَّایُ زَلازِلُ الْقِیَامَةِ.

The letter ‘sin in (‘sin ‘shin) stands for God’s Luminance and the letter ‘shin in (‘sin ‘shin) stands for God’s Will whatever He willed and Wish whatever He wished. There is no will except for what God willed. And the letter ‘sad in (‘sad ‘zad) stands for the True Promiser in carrying the people across the Bridge(1), and imprisoning the oppressors at the observation post. The letter ‘zad in (‘sad ‘zad) stands for the loss of whoever opposes Muhammad (a.s.) and Muhammad’s Household (a.s.). The letter ‘thayn in (‘thayn ‘zayn) stands for Prosperity and a Good Ending for the believers. The letter ‘zayn in (‘thayn ‘zayn) stands for and the optimism of the believers about God, and the pessimism of the unbelievers about God. The letter ‘ayn in (‘ayn ‘qayn) stands for knowledge and the letter ‘qayn in (‘ayn ‘qayn) stands for sufficiency. The letter ‘fa in (‘fa ‘qa) stands for flame from the flames of the Fire, and the letter ‘qa in (‘fa ‘qa) stands for the Quran whose compilation and recital is God’s responsibility.

The letter ‘kaf in (‘kaf ‘lam) stands for sufficient, and the letter ‘lam in (‘kaf ‘lam) stands for the absurdity of the unbelievers in the lies which they ascribe to God. The letter ‘mim in (‘mim ‘noon) stands for God’s Dominion on the Day

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on which there is no other dominion. The Honorable the Exalted God says, ‘…Whose will be the dominion that Day?…’(1)

Then the spirits of the Prophets, the Messengers and the Proofs (the Imams) will say, ‘…That of Allah, the One the Irresistible!’(2)

Then God - the Exalted the Magnificent - says, ‘That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.’(3) And the letter ‘noon’ in (‘mim ‘noon) stands for the blessings which God grants the believers, and is the punishments which He imposes on the unbelievers. And the letter ‘vave’ in (‘vave ‘ha) stands for the one who disobeys God and the letter ‘ha’ in (‘vave ‘ha) stands for the insignificance of those who disobey in the presence of God. And the letter ‘la in (‘la ‘ya) stands for the letter ‘la in ‘la illaha illa Allah’ which is the expression of sincere devotion. Paradise will be incumbent for whoever sincerely says it. And the letter ‘ya’ in (‘la ‘ya) stands for God’s Hand which is expanded over all His creatures to feed them. Glorified and High is He opposed to what the polytheists profess.”

(س ش) فَالسِّینُ سَنَاءُ اللَّهِ، وَالشِّینُ شَاءَ اللَّهُ مَا شَاءَ وَأَرَادَ مَا أَرَادَ وَما تَشاؤُنَ إِلا أَنْ یَشاءَ اللَّهُ.

(ص ض) فَالصَّادُ مِنْ صَادِقِ الْوَعْدِ فِی حَمْلِ النَّاسِ عَلَی الصِّرَاطِ وَحَبْسِ الظَّالِمِینَ عِنْدَ الْمِرْصَادِ، وَالضَّادُ ضَلَّ مَنْ خَالَفَ مُحَمَّداً وَآلَ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ.

(ط ظ) فَالطَّاءُ طُوبَی لِلْمُؤْمِنِینَ وَحُسْنُ مَ آبٍ وَالظَّاءُ ظَنُّ

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الْمُؤْمِنِینَ بِهِ خَیْراً وَظَنُّ الْکَافِرِینَ بِهِ سُوءاً.

(ع غ) فَالْعَیْنُ مِنَ الْعَالِمِ وَالْغَیْنُ مِنَ الْغَیِّ ف ق فَالْفَاءُ فَوْجٌ مِنْ أَفْوَاجِ النَّارِ وَالْقَافُ قُرْآنٌ، عَلَی اللَّهِ جَمْعُهُ وَقُرْآنُهُ.

(ک ل) فَالْکَافُ مِنَ الْکَافِی، وَاللامُ لَغْوُ الْکَافِرِینَ فِی افْتِرَائِهِمْ عَلَی اللَّهِ الْکَذِبَ.

(م ن) فَالْمِیمُ مُلْکُ اللَّهِ یَوْمَ لا مَالِکَ غَیْرُهُ وَیَقُولُ عَزَّ وَجَلَّ: «لِمَنِ الْمُلْکُ الْیَوْمَ» ثُمَّ یُنْطِقُ أَرْوَاحَ أَنْبِیَائِهِ وَرُسُلِهِ وَحُجَجِهِ فَیَقُولُونَ: «لِلَّهِ الْواحِدِ الْقَهَّارِ»، فَیَقُولُ جَلَّ جَلالُهُ: «الْیَوْمَ تُجْزی کُلُّ نَفْسٍ بِما کَسَبَتْ لا ظُلْمَ الْیَوْمَ إِنَّ اللَّهَ سَرِیعُ الْحِسابِ» وَالنُّونُ نَوَالُ اللَّهِ لِلْمُؤْمِنِینَ وَنَکَالُهُ بِالْکَافِرِینَ.

(و ه) فَالْوَاوُ وَیْلٌ لِمَنْ عَصَی اللَّهَ وَالْهَاءُ هَانَ عَلَی اللَّهِ مَنْ عَصَاهُ.

(لا ی) فَلامُ أَلِفٍ لا إِلَهَ إِلا اللَّهُ، وَهِیَ کَلِمَةُ الإِخْلاصِ، مَا مِنْ عَبْدٍ قَالَهَا مُخْلِصاً، إِلا وَجَبَتْ لَهُ الْجَنَّةُ، وَالْیَاءُ یَدُ اللَّهِ فَوْقَ خَلْقِهِ بَاسِطَةً بِالرِّزْقِ، سُبْحانَهُ وَتَعالی عَمَّا یُشْرِکُونَ.

The Imam (a.s.) then added, “The Blessed the Sublime God revealed this Quran using the same letters which the Arabs use, and said, ‘Say, If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.’(1)“

11-27 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Hamdan ibn Soleiman al-Neishaboori, “I asked Al-Ridha’ about the Honorable the Exalted God’s words, ‘Those whom God (in His plan) willeth to guide, He openeth their breasts to Islam…’(2) The Imam (a.s.) said, ‘Those whom God

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wishes to guide in their faith in this world towards Paradise and His House of Munificence in the Hereafter, He will open their breasts to submit to God, rely on Him, get calmed by the rewards that He has promised until they trust Him. But regarding ‘…those whom He willeth to leave straying…’(1) to be deprived of His Paradise and His Home of His Munificence in the Hereafter due to their disbelief in it and their disobedience of God in this world. ‘…He maketh their breast close and constricted…’(2) so that they fall in doubt in his state of disbelief. God will upset their belief in their heart as things get so hard for them ‘…as if they had to climb up to the skies: thus doth God (heap) the penalty on those who refuse to believe.’”(3)

11-28 Muhammad ibn Ali Majiluwayh - may God be pleased with him - narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Abu Sameena Muhammad ibn Ali al-Kufi al-Sayrafi, on the authority of Muhammad ibn Abdullah al-Khorasani - the servant of Al-Ridha’ (a.s.), “One of the hypocrites (zanadiqa) entered into the presence of the Imam (a.s.) when there were some people with him. Abul Hassan Al-Ridha’ (a.s.) asked him, ‘Are we equal even if your point of view is the correct one? Has not all our prayers, fasting, giving alms taxes and our acknowledgment of our beliefs have not harmed us?’ The hypocrite remained silent. Then Abul Hassan Al-Ridha’ (a.s.)

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added, ‘If the correct view is our view - which is the case - then have you not perished and have we not gained salvation?’ The man said, ‘May God's Mercy be upon you! Can you let me know how He is and where He is?’ The Imam (a.s.) answered, ‘Woe be to you! Surely what you think is wrong. He has created the 'where' while He existed when there was no ‘where’; and He

ثُمَّ قَالَ عَلَیْهِ السَّلامُ: إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی أَنْزَلَ هَذَا الْقُرْآنَ بِهَذِهِ الْحُرُوفِ الَّتِی یَتَدَاوَلُهَا جَمِیعُ الْعَرَبِ ثُمَّ قَالَ: «قُلْ لَئِنِ اجْتَمَعَتِ الإِنْسُ وَالْجِنُّ عَلی أَنْ یَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا یَأْتُونَ بِمِثْلِهِ وَلَوْ کانَ بَعْضُهُمْ لِبَعْضٍ ظَهِیراً».

27 - حَدَّثَنا عَبْد الواحِدِ بْنِ مُحَمَّدِ بْنِ عَبْدُوسٍ العَطَّار رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیِّ بْنِ مُحَمَّدِ بْنِ قُتَیْبَةَ النِیْسابُوری، عَنْ حَمْدانَ بْنِ سُلَیْمان بْنِ النِیْسابُوری قالَ: سَأَلْت الرِّضا عَلَیْهِ السَّلامُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: «فَمَنْ یُرِدِ اللَّهُ أَنْ یَهْدِیَهُ یَشْرَحْ صَدْرَهُ لِلإِسْلامِ قَالَ مَنْ یُرِدِ اللَّهُ أَنْ یَهْدِیَهُ بِإِیمَانِهِ فِی الدُّنْیَا إِلَی جَنَّتِهِ وَدَارِ کَرَامَتِهِ فِی الآْخِرَةِ یَشْرَحْ صَدْرَهُ لِلتَّسْلِیمِ لِلَّهِ وَالثِّقَةِ بِهِ وَالسُّکُونِ إِلَی مَا وَعَدَهُ مِنْ ثَوَابِهِ حَتَّی یَطْمَئِنَّ إِلَیْهِ وَمَنْ یُرِدْ أَنْ یُضِلَّهُ عَنْ جَنَّتِهِ وَدَارِ کَرَامَتِهِ فِی الآْخِرَةِ لِکُفْرِهِ بِهِ وَعِصْیَانِهِ لَهُ فِی الدُّنْیَا یَجْعَلْ صَدْرَهُ ضَیِّقاً حَرَجاً حَتَّی یَشُکَّ فِی کُفْرِهِ وَیَضْطَرِبَ مِنِ اعْتِقَادِهِ قَلْبُهُ حَتَّی یَصِیرَ کَأَنَّما یَصَّعَّدُ فِی السَّماءِ کَذلِکَ یَجْعَلُ اللَّهُ الرِّجْسَ عَلَی الَّذِینَ لا یُؤْمِنُون».

28 - حَدَّثَنا مُحَمَّدِ بْنِ عَلِی ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی عَمِّی مُحَمَّد بن أَبی القاسِم قالَ: حَدَّثَنی أَبُو سَمینَةِ مُحَمَّدِ بْنِ

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عَلِی الکُوفِی الصَّیْرَفیِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِاللَّه الخراسانِیِّ خادِمُ الرِّضا عَلَیْهِ السَّلامُ قالَ: دَخَلَ دَخَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ عَلَی الرِّضَا عَلَیْهِ السَّلامُ وَعِنْدَهُ جَمَاعَةٌ، فَقَالَ لَهُ أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ: أَرَأَیْتَ إِنْ کَانَ الْقَوْلُ قَوْلَکُمْ وَلَیْسَ هُوَکَمَا تَقُولُونَ أَلَسْنَا وَإِیَّاکُمْ شَرَعاً سَوَاءً، وَلا یَضُرُّنَا مَا صَلَّیْنَا وَصُمْنَا وَزَکَّیْنَا وَأَقْرَرْنَا؟ فَسَکَتَ فَقَالَ أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ إِنْ یَکُنْ الْقَوْلُ قَوْلَنَا - وَهُوَقُولُنا - کَمَا نَقُولُ، أَلَسْتُمْ قَدْ هَلَکْتُمْ وَنَجَوْنَا؟

قَالَ: رَحِمَکَ اللَّهُ، فَأَوْجِدْنِی کَیْفَ هُوَ؟ وَأَیْنَ هُوَ؟ قَالَ: وَیْلَکَ! إِنَّ الَّذِی ذَهَبْتَ إِلَیْهِ غَلَ_طٌ.

fashioned the 'how' while He existed when there was no 'how.' So He is not known through qualities of ‘how to be’ or ‘where to be’ or through any form of perception by our senses, nor can He be gauged by any means.’”

The man said, “So then surely He is nothing (la shay') if He cannot be perceived by any of the senses.”

Abul Hassan (a.s.) said, “Woe be to you! When your senses fail to perceive Him, you deny His Lordship? But when our senses fail to perceive Him, we know for certain that He is our Lord and that He is something different from other things.

The man said, “Then tell me, when was He?”

Abul Hassan (Imam Al-Ridha’ (a.s.)) said, “Tell me when He was not, and then I will tell you when He was.”

The man said, “Then what is the proof of Him?”

Abul Hassan (Imam Al-Ridha’ (a.s.)) said, “Surely when I contemplate about my body and see that it is impossible for me to increase or decrease its breadth

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and height, or to keep unpleasant things away from it, or draw benefits to it, then I know that this structure has a maker. And I acknowledge Him considering that which I have seen of the rotation of the celestial sphere by His Power; the production of the clouds; the movements of the winds; the procession of the Sun, the Moon and the stars; and others of His wondrous and perfectly created signs, has (already) made me know that all these have a Determiner (muqaddir) and an Originator (munshi’).”

The man said, “Then why has He veiled Himself (from men)?”

The Imam (a.s.) replied, “Surely the veil is upon creatures because of the abundance of their sins. As for Him, no secret is hidden from Him during the day or at night.”

The man said, “Then why does the sense of sight not perceive Him?”

The Imam (a.s.) answered, “Because of the difference between Him and His creatures who are perceived by the vision of the eyes, whether their own or others. Then He is Exalted above that to be perceived by the sight, encompassed by imagination, or delineated by the power of reasoning.”

هُوَ أَیَّنَ الأَیْنَ وَکَانَ وَلا أَیْنَ وَهُوَکَیَّفَ الْکَیْفَ، وَکَانَ وَلا کَیْفَ فَلا یُعْرَفُ بِکَیْفُوفِیَّةٍ وَلا بِأَیْنُونِیَّةٍ وَلا بِحَاسَّةٍ، وَلا یُقَاسُ بِشَیْ ءٍ.

قَالَ الرَّجُلُ: فَإِذَنْ إِنَّهُ لا شَیْ ءَ إِذَا لَمْ یُدْرَکْ بِحَاسَّةٍ مِنَ الْحَوَاسِّ، فَقَالَ أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ: وَیْلَکَ لَمَّا عَجَزَتْ حَوَاسُّکَ عَنْ إِدْرَاکِهِ أَنْکَرْتَ رُبُوبِیَّتَهُ وَنَحْنُ إِذَا عَجَزَتْ حَوَاسُّنَا عَنْ إِدْرَاکِهِ أَیْقَنَّا أَنَّهُ رَبُّنَا، وَأَنَّهُ شَیْ ءٌ بِخِلافِ الأَشْیَاءِ. قَالَ الرَّجُلُ: فَأَخْبِرْنِی

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مَتَی کَانَ؟ قَالَ أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ: أَخْبِرْنِی مَتَی لَمْ یَکُنْ فَأُخْبِرَکَ مَتَی کَانَ.

قَالَ الرَّجُلُ: فَمَا الدَّلِیلُ عَلَیْهِ؟ قَالَ أَبُو الْحَسَنِ: إِنِّی لَمَّا نَظَرْتُ إِلَی جَسَدِی فَلَمْ یُمْکِنِّی فِیهِ زِیَادَةٌ وَلا نُقْصَانٌ فِی الْعَرْضِ وَالطُّولِ وَدَفْعُ الْمَکَارِهِ عَنْهُ وَجَرُّ الْمَنْفَعَةِ إِلَیْهِ، عَلِمْتُ أَنَّ لِهَذَا الْبُنْیَانِ بَانِیاً، فَأَقْرَرْتُ بِهِ مَعَ مَا أَرَی مِنْ دَوَرَانِ الْفَلَکِ بِقُدْرَتِهِ، وَإِنْشَاءِ السَّحَابِ وَتَصْرِیفِ الرِّیَاحِ، وَمَجْرَی الشَّمْسِ وَالْقَمَرِ وَالنُّجُومِ، وَغَیْرِ ذَلِکَ مِنَ الآْیَاتِ الْعَجِیبَاتِ الْمُتْقَنَاتِ عَلِمْتُ أَنَّ لِهَذَا مُقَدِّراً وَمُنْشِئاً.

قَالَ الرَّجُلُ: فَلِمَ احْتَجَبَ فَقَالَ أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ: إِنَّ الْحِجَابَ عَلَی [عَن خ ب] الْخَلْقِ لِکَثْرَةِ ذُنُوبِهِمْ فَأَمَّا هُوَفَلا تَخْفَی عَلَیْهِ خَافِیَةٌ فِی آنَاءِ اللَّیْلِ وَالنَّهَارِ.

قَالَ: فَلِمَ لا تُدْرِکُهُ حَاسَّةُ الْبَصَرِ؟ قَالَ: لِلْفَرْقِ بَیْنَهُ وَبَیْنَ خَلْقِهِ الَّذِینَ تُدْرِکُهُمْ حَاسَّةُ الأَبْصَارِ مِنْهُمْ وَمِنْ غَیْرِهِمْ، ثُمَّ هُوَأَجَلُّ مِنْ أَنْ یُدْرِکَهُ بَصَرٌ، أَوْ یُحِیطَ بِهِ وَهْمٌ، أَوْ یَضْبِطَهُ عَقْلٌ.

The man said, “Then, define His limits for me.” The Imam (a.s.) answered, “He has no limits.” The man asked, “Why?” The Imam (a.s.) answered, “Because every limited thing ends at its limit. If limitation is possible, then extension is also possible. If extension is possible; then constriction is also possible. But He is unlimited. He is neither extended nor is He constrained. He cannot be divided, nor can He be perceived by the imagination.”

The man said, “Then tell me about your saying that He is Subtle, All-Hearing, All-Seeing, All-Knowing and All-Wise. Can He be the All-Hearing without ears, the All-Seeing without eyes, the Subtle without working with hands and the All-Wise without workmanship?”

Abul Hassan (a.s.) said, “Surely a person

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among us is subtle in accordance with (his) skill in workmanship. Have you not seen the man who undertakes a task and is subtle in his handling of it, so that it is said, 'How subtle is so and so!' Then how should it not be said of the Majestic Creator that He is Subtle, when He creates a subtle and majestic Creation, places in its living creatures their souls, creates every kind different in form from its own kind, and none resembles any of the other ones? Each possesses in the composition of its form a subtlety from the Subtle and All-Aware Creator.”

“Then we look upon the trees and their bearing of delicate things, whether edible or not, and we say that 'Surely our Creator is Subtle, (but) not like the subtlety of His creatures in their workmanship.'

And we say, 'Surely He is All-Hearing, since not hidden from Him are the sounds of His creatures between the Throne and the Earth, from a mote to what is larger than that, both in the land and at sea. And their words are not confused by Him.' We say that 'Surely He is All-Hearing, but not through ears.'“

“Then we say, 'Surely He is All-Seeing, but not through eyes, for He sees the trace of a black speck on a dark night on a black stone. He sees the tracks of an ant in a pitch-black night. He sees what is harmful for it and what is beneficial to it, and the

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result of its cohabitation, and its offspring and its descendents.' And we say, 'Surely He is All-Seeing, but not similar to the sight of His creatures.”

قَالَ: فَحُدَّهُ لِی، فَقَالَ: لا حَدَّ لَهُ، قَالَ: وَلِمَ؟ قَالَ: لانَّ کُلَّ مَحْدُودٍ، مُتَنَاهٍ إِلَی حَدٍّ، وَإِذَا احْتَمَلَ التَّحْدِیدَ احْتَمَلَ الزِّیَادَةَ، وَإِذَا احْتَمَلَ الزِّیَادَةَ احْتَمَلَ النُّقْصَانَ، فَهُوَغَیْرُ مَحْدُودٍ وَلا مُتَزَایِدٍ وَلا مُتَنَاقِصٍ وَلا مُتَجَزِّئٍ وَلا مُتَوَهَّمٍ.

قَالَ الرَّجُلُ: فَأَخْبِرْنِی عَنْ قَوْلِکُمْ: إِنَّهُ لَطِیفٌ وَسَمِیعٌ وَبَصِیرٌ وَعَلِیمٌ وَحَکِیمٌ، أَیَکُونُ السَّمِیعُ إِلا بِالأُذُنِ، وَالْبَصِیرُ إِلا بِالْعَیْنِ، وَاللَّطِیفُ إِلا بِعَمَلِ الْیَدَیْنِ، وَالْحَکِیمُ إِلا بِالصَّنْعَةِ؟ فَقَالَ: أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ: إِنَّ اللَّطِیفَ مِنَّا عَلَی حَدِّ اتِّخَاذِ الصَّنْعَةِ، أَوَمَا رَأَیْتَ الرَّجُلَ یَتَّخِذُ شَیْئاً فَیَلْطُفُ فِی اتِّخَاذِهِ؟ فَیُقَالُ مَا أَلْطَفَ فُلاناً، فَکَیْفَ لا یُقَالُ لِلْخَالِقِ الْجَلِیلِ: لَطِیفٌ؟ إِذْ خَلَقَ خَلْقاً لَطِیفاً وَجَلِیلاً وَرَکَّبَ فِی الْحَیَوَانِ مِنْهُ أَرْوَاحَهَا وَخَلَقَ کُلَّ جِنْسٍ مُتَبَایِناً مِنْ جِنْسِهِ فِی الصُّورَةِ وَلا یُشْبِهُ بَعْضُهُ بَعْضاً فَکُلٌّ لَهُ لُطْفٌ مِنَ الْخَالِقِ اللَّطِیفِ الْخَبِیرِ فِی تَرْکِیبِ صُورَتِهِ، ثُمَّ نَظَرْنَا إِلَی الأَشْجَارِ وَحَمْلِهَا أَطَایِبَهَا الْمَأْکُولَةَ مِنْهَا وَغَیْرَ الْمَأْکُولَةِ فَقُلْنَا عِنْدَ ذَلِکَ: إِنَّ خَالِقَنَا لَطِیفٌ، لا کَلُطْفِ خَلْقِهِ فِی صَنْعَتِهِمْ وَقُلْنَا: إِنَّهُ سَمِیعٌ لانَّهُ لا یَخْفَی عَلَیْهِ أَصْوَاتُ خَلْقِهِ مَا بَیْنَ الْعَرْشِ إِلَی الثَّرَی مِنَ الذَّرَّةِ إِلَی أَکْبَرَ مِنْهَا فِی بَرِّهَا وَبَحْرِهَا، وَلا تَشْتَبِهُ عَلَیْهِ لُغَاتُهَا فَقُلْنَا عِنْدَ ذَلِکَ: إِنَّهُ سَمِیعٌ لا بِأُذُنٍ وَقُلْنَا: إِنَّهُ بَصِیرٌ لا بِبَصَرٍ، لانَّهُ یَرَی أَثَرَ الذَّرَّةِ السَّحْمَاءِ فِی اللَّیْلَةِ الظَّلْمَاءِ عَلَی الصَّخْرَةِ السَّوْدَاءِ، وَیَرَی دَبِیبَ الَّنمْلِ فِی اللَّیْلَةِ الدُّجْنَةِ وَیَرَی مَضَارَّهَا وَمَنَافِعَهَا وَأَثَرَ سِفَادِهَا وَفَرَاخَهَا وَنَسْلَهَا، فَقُلْنَا عِنْدَ ذَلِکَ: إِنَّهُ بَصِیرٌ لا کَبَصَرِ خَلْقِهِ.

The narrator added, “The man did not leave until he had embraced Islam.

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The Imam said other things as well.”

11-29 Muhammad ibn Ali Majiluwayh - may God be pleased with him -narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of al-Mokhtar ibn Muhammad al-Mokhtar al-Hamadani, on the authority of al-Fath ibn Yazid al-Gorgani, “I asked Abil Hassan (a.s.), ‘What is the least degree of recognition?’ The Imam (a.s.) replied, ‘It is the acknowledgement of God and that there is no other god; there is nothing like Him; there is nothing similar to Him; He is Stable, Eternal, Existing; He is never absent, and that there is nothing else like Him.’”

11-30 Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Husayn ibn Al-Hassan, on the authority of Bakr ibn Ziyad, on the authority of Abdul Aziz ibn al-Muhtadi that when he asked Imam Al-Ridha’ (a.s.) about Unity the Imam (a.s.) replied (the verse), “Whoever recites (the verse), ‘Say, He is God, the One, and Only’(1) and believes in it has recognized the concept of the Unity of God.” He then asked the Imam (a.s.), “How should one recite this verse.” The Imam (a.s.) said, “Recite it as other people do”, and added, “plus saying ‘This is God, my Lord’ three times.’”

11-30 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted

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on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Al-Husayn ibn Al-Hassan, on the authority of Bakr ibn Ziyad, on the authority of Abdul Aziz al-Mohtadi, “I asked Al-Ridha’ about the Unity. The Imam (a.s.) said, ‘Whoever recites (the Quranic verse) ‘Say, He is Allah, the One and Only’(1) and believes in it has recognized Unity.’ Then I asked, ‘How should we recite it?’ The Imam (a.s.) said, ‘ Recite it as the people recite it.’ The Imam (a.s.) also added, ‘Kathaleka Rabbi. Kathaleka Rabbi’ (This is how my Lord is. This is how my Lord is)’ for three times.’”

11-31 Al-Husayn ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Bondar, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Ali al-Khorasani - the servant of Al-Ridha’ (a.s.), “One of

قَالَ: فَمَا بَرِحَ حَتَّی أَسْلَمَ. وَفِیهِ کَلامٌ غَیْرُ هَذَا.

29 - حَدَّثَنا مُحَمَّد بْنِ عَلِی ماجِیلوَیْه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِیِّ بْنِ إِبراهِیمِ بْنِ هاشِمٍ، عَنْ مُختارِ بْنِ مُحَمَّدِ بْنِ الُمخْتار الهَمْدانِیَّ، عَنِ الفَتح بْنِ یَزِید الجُرجانِیُّ، عَنْ أَبی الحَسَن عَلَیْهِ السَّلامُ قالَ: سَأَلْتُهُ عَنْ أَدْنَی الْمَعْرِفَةِ، قَالَ: الإِقْرَارُ بِأَنَّهُ لا إِلَهَ غَیْرُهُ وَلا شِبْهَ لَهُ وَلا نَظِیرَ لَهُ، وَأَنَّهُ قَدِیمٌ، مُثْبَتٌ مَوْجُودٌ غَیْرُ فَقِیدٍ، وَأَنَّهُ لَیْسَ کَمِثْلِهِ شَیْ ءٌ.

30 - حَدَّثَنا عَلِیِّ بْنِ أَحْمَد بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ أَبی الکُوفِیِّ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ إِسْمَاعِیل البَرمَکیِّ قالَ: حَدَّثَنی الحُسَیْنِ بْنِ الحَسَن قالَ:

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حَدَّثَنی بَکْرِ بْنِ زیاد، عَنْ عَبْد العَزِیز بْنِ المُهْتَدِیّ، قالَ: سَأَلْتُ الرِّضَا عَلَیْهِ السَّلامُ عَنِ التَّوْحِیدِ، فَقَالَ: کُلُّ مَنْ قَرَأَ قُلْ هُوَاللَّهُ أَحَدٌ وَآمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِیدَ، قُلْتُ: کَیْفَ یَقْرَؤُهَا؟ قَالَ: کَمَا یَقْرَؤُهَا النَّاسُ، وَزَادَ فِیهِ «کَذَلِکَ اللَّهُ رَبِّی کَذَلِکَ اللَّهُ رَبِّی کَذَلِکَ اللَّهُ رَبِّی» - ثَلاثاً -.

31 - حَدَّثَنا الحُسَیْنِ بْنِ أَحْمَدِ بْنِ إِدْرِیس رَضِیَ اللهُ عَنْهُ، عَنْ أَبیهِ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ بُنْذارٍ عَنْ عَلِیِّ الکُوفِی عَنْ مُحَمَّدِ بْنِ عَلِی الخُراسانِی خادِم الرِّضا عَلَیْهِ السَّلامُ قالَ: قَالَ

the hypocrites asked Abil Hassan (a.s.), ‘Can we say that God is a ‘thing’? The Imam (a.s.) replied, ‘Yes. He has called Himself ‘thing’ in His Book as we read in the Quran, ‘Say, ‘What thing is most weighty in evidence?’ Say, ‘God is witness between me and you…’’(1) He is a ‘Thing’ for which there is no other thing alike.’”

11-32 Ahmad ibn Muhammad ibn Yahya al-Attar (a.s.) - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Abil Hassan Ali ibn Musa Al-Ridha’ (a.s.), “One day a man came to see Al-Ridha’ (a.s.) and said, “O son of God’s Prophet! What is the proof that the world is created?” The Imam (a.s.) replied, “You did not exist and were created. You know well that you were not the one who created you, and that there is no one else like you who created you.”

11-33 Tamim ibn Abdullah ibn Tamim

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al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Abi Salt Abdul Salam ibn Salih al-Harawi(1), “Al-Ma’mun asked Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) about what the Sublime God said, ‘He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct…’(2)

The Imam (a.s.) replied, ‘The Blessed the Sublime God created the Throne, the water, and the angels before the Creation of the heavens and the Earth. The angels used their own Creation, and the Throne and the water as means by which they proved the existence of the Honorable the Exalted God for themselves. Then He established His Throne over the water in order to manifest His Might to the angels so that they would know that He is capable of doing whatever He pleases. He then raised the Throne through His Might, moved it and established it above the seven heavens. Then He created the heavens and the Earth in six days while He was Omnipotent on His Throne. He was capable of creating them in the twinkle of an eye, but the Sublime One created them in six days in order to show the angels what He was creating one thing after the other so that they would know over and over that God is the Originator

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of each and every thing. God did not create the Throne because He was in need of it. He is independent of the Throne and of everything He has created. He cannot be described by saying that He is sitting on the Throne since He

بَعْضُ الزَّنَادِقَةِ لابِی الْحَسَنِ عَلَیْهِ السَّلامُ هَلْ یُقَالُ لِلَّهِ: إِنَّهُ شَیْ ءٌ؟ فَقَالَ: نَعَمْ وَقَدْ سَمَّی نَفْسَهُ بِذَلِکَ فِی کِتَابِهِ فَقَالَ قُلْ أَیُّ شَیْ ءٍ أَکْبَرُ شَهادَةً قُلِ اللَّهُ شَهِیدٌ بَیْنِی وَبَیْنَکُمْ فَهُوَشَیْ ءٌ لَیْسَ کَمِثْلِهِ شَیْ ءٌ.

32 - حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ یَحْیَی العَطَّار رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه قالابْراهیمِ بْنِ هاشِم عَنْ عَلِیِّ بْنِ معبد عَنْ الحُسَیْنِ بْنِ خالِد عَنْ أَبی الحَسَن عَلیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ أَنَّهُ دَخَلَ عَلَیْهِ رَجُلٌ فَقَالَ لَهُ یَا ابْنَ رَسُولِ اللَّهِ مَا الدَّلِیلُ عَلَی حُدُوثِ الْعَالَمِ؟ فَقَالَ: أَنْتَ لَمْ تَکُنْ ثُمَّ کُنْتَ وَقَدْ عَلِمْتَ أَنَّکَ لَمْ تُکَوِّنْ نَفْسَکَ وَلا کَوَّنَکَ مَنْ هُوَمِثْلُک.

33 - حَدَّثَنا تَمِیمُ بْنِ عَبْدِ اللَّه بْنِ تَمِیمُ القُرَشِی قالَ: حَدَّثَنا أَبی عَنْ أَحْمَدِ بن عَلِیِّ الأَنْصارِی، عَنْ أَبی الصَّلْتِ عَبْد السَّلامُ بْنِ صالِح الهَرَوِیِّ قالَ: سَأَلَ مَأْمُونٌ أَبَا الْحَسَنِ عَلِیَّ بْنَ مُوسَی الرِّضَا عَلَیْهِ السَّلامُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: «وَهُوَالَّذِی خَلَقَ السَّماواتِ وَالأَرْضَ فِی سِتَّةِ أَیَّامٍ وَکانَ عَرْشُهُ عَلَی الْماءِ لِیَبْلُوَکُمْ أَیُّکُمْ أَحْسَنُ عَمَلاً» فَقَالَ: إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی خَلَقَ الْعَرْشَ وَالْمَاءَ وَالْمَلائِکَةَ قَبْلَ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ فَکَانَتِ الْمَلائِکَةُ تَسْتَدِلُّ بِأَنْفُسِهَا وَبِالْعَرْشِ وَالْمَاءِ عَلَی اللَّهِ عَزَّ وَجَلَّ ثُمَّ جَعَلَ عَرْشَهُ عَلَی الْمَاءِ لِیُظْهِرَ بِذَلِکَ قُدْرَتَهُ لِلْمَلائِکَةِ فَتَعْلَمَ أَنَّهُ عَلَی کُلِّ شَیْ ءٍ قَدِیرٌ ثُمَّ رَفَعَ الْعَرْشَ بِقُدْرَتِهِ وَنَقَلَهُ فَجَعَلَهُ فَوْقَ السَّمَاوَاتِ السَّبْعِ ثُمَّ

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خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِی سِتَّةِ أَیَّامٍ وَهُوَمُسْتَوْلٍ عَلَی عَرْشِهِ وَکَانَ قَادِراً عَلَی أَنْ یَخْلُقَهَا فِی طَرْفَةِ عَیْنٍ وَلَکِنَّهُ عَزَّ وَجَلَّ خَلَقَهَا فِی سِتَّةِ أَیَّامٍ لِیُظْهِرَ لِلْمَلائِکَةِ مَا یَخْلُقُهُ مِنْهَا شَیْئاً بَعْدَ شَیْ ءٍ فَتَسْتَدِلَّ بِحُدُوثِ مَا یَحْدُثُ عَلَی اللَّهِ تَعَالَی ذِکْرُهُ مَرَّةً بَعْدَ مَرَّةٍ وَلَمْ یَخْلُقِ اللَّهُ الْعَرْشَ لِحَاجَةٍ بِهِ إِلَیْهِ لانَّهُ غَنِیٌّ عَنِ الْعَرْشِ وَعَنْ جَمِیعِ مَا خَلَقَ لا یُوصَفُ بِالْکَوْنِ عَلَی الْعَرْشِ لانَّهُ لَیْسَ بِجِسْمٍ تَعَالَی عَنْ صِفَةِ خَلْقِهِ عُلُوّاً کَبِیراً.

has no physical body. Exalted He is above the characteristics of what He created. High indeed is He Exalted. And regarding what the Honorable the Exalted God said, ‘…that He might try you, which of you is best in conduct…’ This means that the Honorable the Exalted God created them so that He tries them through their acts of obedience and worship. Not in the form of an examination and experimentation since He has always known everything.’ Then Al-Ma’mun said, ‘How Excellent! O Abul Hassan! You have relieved me. May God grant you relief.’

Then Al-Ma’mun asked again, ‘O son of God’s Prophet! What is the meaning of the following Words of the Honorable the Exalted God, ‘If it had been thy Lord's will, they would all have believed - all who are on earth! wilt thou then compel mankind, against their will, to believe! No soul can believe, except by the will of Allah, and He will place doubt (or obscurity) on those who will not understand.?”(1)

Al-Ridha’ (a.s.) replied, ‘My father Musa ibn Ja’far (a.s.) narrated that his father

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Ja’far ibn Muhammad (a.s.) quoted on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.), ‘The Muslims told the Messenger of God (a.s.), ‘O Messenger of God! We wished that you would force those whom you have conquered to accept Islam so that our numbers would increase, and we would become stronger in the face of our enemies.’

The Messenger of God (a.s.) replied, ‘I do not want to meet the Honorable the Exalted God having invented an innovation which He did not command me to do. I am not the type of person who forces others to do anything at all.’

It was then that the Sublime God revealed, ‘O Muhammad! If it had been thy Lord's will, they would all have believed - all who are on earth!…’ by means of forcing them, or when they find no other choice while in this world just as those who believe only after seeing God's Might and Retribution in the Hereafter. If I do such a thing to them, they would not deserve any reward from me. Nor would they deserve any praise. But I wish they would accept it out of their own choice, rather than being forced to do so in order that they will deserve to be close to me and be honored and reside in Paradise forever.’ God’s words

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continue with ‘…wilt thou then compel mankind, against their will, to believe!’

وَأَمَّا قَوْلُهُ عَزَّ وَجَلَّ: «لِیَبْلُوَکُمْ أَیُّکُمْ أَحْسَنُ عَمَلاً» فَإِنَّهُ عَزَّ وَجَلَّ خَلَقَ خَلْقَهُ لِیَبْلُوَهُمْ بِتَکْلِیفِ طَاعَتِهِ وَعِبَادَتِهِ، لا عَلَی سَبِیلِ الامْتِحَانِ وَالتَّجْرِبَةِ لانَّهُ لَمْ یَزَلْ عَلِیماً بِکُلِّ شَیْ ءٍ فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّی یَا أَبَا الْحَسَنِ فَرَّجَ اللَّهُ عَنْکَ.

ثُمَّ قَالَ لَهُ: یَا ابْنَ رَسُولِ اللَّهِ فَمَا مَعْنَی قَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ: «وَلَوْ شاءَ رَبُّکَ لآَمَنَ مَنْ فِی الأَرْضِ کُلُّهُمْ جَمِیعاً أَفَأَنْتَ تُکْرِهُ النَّاسَ حَتَّی یَکُونُوا مُؤْمِنِینَ وَما کانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلا بِإِذْنِ اللَّهِ» فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: حَدَّثَنِی أَبِی مُوسَی بْنُ جَعْفَرٍ، عَنْ أَبِیهِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِیهِ مُحَمَّدِ بْنِ عَلِیٍّ، عَنْ أَبِیهِ عَلِیِّ بْنِ الْحُسَیْنِ، عَنْ أَبِیهِ الْحَسَنِ بْنِ عَلِیٍّ، عَنْ أَبِیهِ عَلِیِّ بْنِ أَبِی طَالِبٍ عَلَیْهِمُ السَّلاَمُ قَالَ: إِنَّ الْمُسْلِمِینَ قَالُوا لِرَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ لَوْ أَکْرَهْتَ یَا رَسُولَ اللَّهِ مَنْ قَدَرْتَ عَلَیْهِ مِنَ النَّاسِ عَلَی الإِسْلامِ لَکَثُرَ عَدَدُنَا وَقَوِینَا عَلَی عَدُوِّنَا فَقَالَ رَسُولُ اللَّهِ مَا کُنْتُ لالْقَی اللَّهَ عَزَّ وَجَلَّ بِبِدْعَةٍ لَمْ یُحَدِّثْ إِلَیَّ فِیهَا شَیْئاً وَما أَنَا مِنَ الْمُتَکَلِّفِینَ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ عَلَیْهِ یَا مُحَمَّدُ وَلَوْ شاءَ رَبُّکَ لآَمَنَ مَنْ فِی الأَرْضِ کُلُّهُمْ جَمِیعاً عَلَی سَبِیلِ الإِلْجَاءِ وَالاضْطِرَارِ فِی الدُّنْیَا کَمَا یُؤْمِنُونَ عِنْدَ الْمُعَایَنَةِ وَرُؤْیَةِ الْبَأْسِ فِی الآْخِرَةِ وَلَوْ فَعَلْتُ ذَلِکَ بِهِمْ لَمْ یَسْتَحِقُّوا مِنِّی ثَوَاباً وَلا مَدْحاً وَلَکِنِّی أُرِیدُ مِنْهُمْ أَنْ یُؤْمِنُوا مُخْتَارِینَ غَیْرَ مُضْطَرِّینَ لِیَسْتَحِقُّوا مِنِّی الزُّلْفَی وَالْکَرَامَةَ وَدَوَامَ الْخُلُودِ فِی جَنَّةِ الْخُلْدِ «أَ فَأَنْتَ تُکْرِهُ النَّ_اسَ حَتَّی یَکُونُوا مُؤْمِنِینَ» وَأَمَّا قَوْلُهُ عَزَّ وَجَ_لَّ

And regarding the Sublime God’s words, ‘No soul can believe, except by the will of Allah…’

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It does not mean that men are deprived of believing (without the prior consent of God); it simply means that they cannot believe without God’s Will. God’s Will consists of His ordering us to believe which is a form of obligation and worshipping. Forcing the people to believe would only apply if this obligation is removed.(1)’’’

Then Al-Ma’mun said, ‘How Excellent! O Abul Hassan! You have relieved me. May God grant you relief.’

Then Al-Ma’mun asked again, ‘Let me know about the meaning of the following Words of the Sublime God: ‘(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.(2)’’

The Imam (a.s.) replied, ’A veil in front of the eyes will not prevent one from remembering. God’s remembrance is not done by the eyes. However, the Honorable the Exalted God has likened those who refute the Mastery of Ali ibn Abi Talib (a.s.) to the blind since the words of the Prophet (S) were hard for them to bear and they could not listen to them.’

Then Al-Ma’mun said, ‘How Excellent! You have relieved me. May God grant you relief.’”

11-34 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Hamdan ibn Soleiman, “I wrote to Al-Ridha’ (a.s.) and asked him (a.s.) about whether the deeds of the servants were created or not. The Imam (a.s.) wrote back, “In God’s Knowledge, the deeds of

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the servants were destined two-thousand years before the Creation of Adam.”

11-35 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ali ibn Ibrahim ibn Hashem, on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of the Commander of the Faithful that God’s Prophet (S) said, “God will not bring to the Pool anyone who does not believe in my Pool. God will not let anyone who does not believe in my intercession to benefit from it.” Then the

«وَما کانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلا بِإِذْنِ اللَّهِ» فَلَیْسَ ذَلِکَ عَلَی سَبِیلِ تَحْرِیمِ الإِیمَانِ عَلَیْهَا وَلَکِنْ عَلَی مَعْنَی أَنَّهَا مَا کَانَتْ لِتُؤْمِنَ إِلا بِإِذْنِ اللَّهِ وَإِذْنُهُ أَمْرُهُ لَهَا بِالإِیمَانِ مَا کَانَتْ مُکَلَّفَةً مُتَعَبَّدَةً وَإِلْجَاؤُهُ إِیَّاهَا إِلَی الإِیمَانِ عِنْدَ زَوَالِ التَّکْلِیفِ وَالتَّعَبُّدِ عَنْهَا.

فَقَالَ الْمَأْمُونُ: فَرَّجْتَ عَنِّی یَا أَبَا الْحَسَنِ فَرَّجَ اللَّهُ عَنْکَ فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: «الَّذِینَ کانَتْ أَعْیُنُهُمْ فِی غِطاءٍ عَنْ ذِکْرِی وَکانُوا لا یَسْتَطِیعُونَ سَمْعاً» فَقَالَ: إِنَّ غِطَاءَ الْعَیْنِ لا یَمْنَعُ مِنَ الذِّکْرِ الذِّکْرُ لا یُرَی بِالْعَیْنِ، وَلَکِنَّ اللَّهَ عَزَّ وَجَلَّ شَبَّهَ الْکَافِرِینَ بِوَلایَةِ عَلِیِّ بْنِ أَبِی طَالِبٍ عَلَیْهِ السَّلامُ بِالْعُمْیَانِ لانَّهُمْ کَانُوا یَسْتَثْقِلُونَ قَوْلَ النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فِیهِ وَلا یَسْتَطِیعُونَ لَهُ سَمْعاً فَقَالَ الْمَأْمُونُ: فَرَّجْتَ عَنِّی فَرَّجَ اللَّهُ عَنْکَ.

34 - حَدَّثَنا عَبْد الواحِد

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بْنِ مُحَمَّد بْنِ عَبْدُوسٍ النِیْسابُوری العَطَّار رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّد بْنِ قُتَیْبَةَ النِیْسابُوریّ، عَنْ حَمْدان بْنِ سُلَیْمان قالَ: کَتَبْتُ إِلَی الرِّضَا عَلَیْهِ السَّلامُ أَسْأَلُهُ عَنْ أَفْعَالِ الْعِبَادِ أَمَخْلُوقَةٌ أَمْ غَیْرُ مَخْلُوقَةٍ؟ فَکَتَبَ عَلَیْهِ السَّلامُ: أَفْعَالُ الْعِبَادِ مُقَدَّرَةٌ فِی عِلْمِ اللَّهِ عَزَّ وَجَلَّ قَبْلَ خَلْقِ الْعِبَادِ بِأَلْفَیْ عَامٍ.

35 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا عَلِیِّ بْنِ إِبراهِیمِ بْنِ هاشِمٍ، عَنْ عَلِیِّ بْنِ مَعبَدٍ، عَنِ الحُسَیْنِ بْنِ خالِدٍ، عَنْ عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ، عَنْ أَبیهِ، عَنْ آبائِهِ عَلَیْهِمُ السَّلاَمُ: أَمِیرُ الْمُؤْمِنین عَلَیْهِ السَّلامُ قالَ: قالَ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: مَنْ لَمْ یُؤْمِنْ بِحَوْضِی فَلا أَوْرَدَهُ اللَّهُ حَوْضِی وَمَنْ لَمْ یُؤْمِنْ بِشَفَاعَتِی فَلا أَنَالَهُ اللَّهُ شَفَاعَتِی، ثُمَّ قَالَ عَلَیْهِ السَّلامُ: إِنَّمَا شَفَاعَتِی لاهْلِ الْکَبَائِرِ مِنْ أُمَّتِی

Prophet (S) said, “My intercession applies to those of my nation who commit major sins. As for the good doers, they do not even deserve to be questioned.”

Al-Husayn ibn Khalid added, “I asked Al-Ridha’ (a.s.), ‘O son of the Prophet of God! What does the following Words of the Honorable the Exalted ‘…and they offer no intercession except for those who are acceptable…’(1) mean?’”

Then the Imam (a.s.) said, “This means that they will not intercede on behalf of anyone unless God accepts their religion.”

The author said, “A believer is one whose good deeds make him happy and whose bad deeds make him upset since the Prophet (S) said, “Anyone whose good deeds pleases him and whose evil deeds upsets him is a believer. Whenever he

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gets upset about his bad deeds he becomes sorry. Becoming sorry is the same as repenting. One who repents deserves intercession and forgiveness. Whoever does not get upset about his evil deeds is not a believer. One who is not a believer does not deserve my intercession, since God does not accept his religion.”

11-36 Muhammad ibn Al-Qasim - the interpreter - may God be pleased with him - narrated that Yusuf ibn Muhammad ibn Ziyad and Ali ibn Muhammad ibn Sayyar quoted on the authority of their fathers, on the authority of Al-Hassan ibn Ali (a.s.), on the authority of his father Ali ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.) that Ali ibn Al-Husayn (a.s.) said, “The Honorable the Exalted God’s words ‘…Who has made the Earth your couch, and the heavens your canopy…’(1) mean that God has made the Earth suitable for your body and according to your nature. He has neither made it too hot to burn you, nor did He make it too cold in which to freeze. The winds do not smell so good that you get a headache, neither are they so bad-smelling to be bothersome to you. The Earth is not as soft as water in which

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to drown, and not so hard that you could not build your houses on or dig your graves in it. The Honorable the Exalted God has made the Earth hard enough to benefit you and for you to be able to build your houses upon it and dig your graves in it. This is the sense in which ‘He has made the

فَأَمَّا الُْمحْسِنُونَ فَمَا عَلَیْهِمْ مِنْ سَبِیلٍ.

قَالَ الْحُسَیْنُ بْنُ خَالِدٍ فَقُلْتُ لِلرِّضَایَا ابْنَ رَسُولِ اللَّهِ فَمَا مَعْنَی قَوْلِ اللَّهِ عَزَّ وَجَلَّ: «وَلا یَشْفَعُونَ إِلا لِمَنِ ارْتَضی » ؟ قَالَ: لا یَشْفَعُونَ إِلا لِمَنِ ارْتَضَی اللَّهُ دِینَه.

قالَ المُصَنَّف: الْمُؤْمِنُ هُوَالَّذِی تَسُرُّهُ حَسَنَتُهُ وَتَسُوؤُهُ سَیِّئَتُهُ لِقَوْلِ النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: مَنْ سَرَّتْهُ حَسَنَتُهُ وَسَاءَتْهُ سَیِّئَتُهُ فَهُوَمُؤْمِنٌ وَمَتَی سَاءَتْهُ سَیِّئَةٌ نَدِمَ عَلَیْهَا، وَالنَّدَمُ تَوْبَةٌ وَالتَّائِبُ مُسْتَحِقٌّ لِلشَّفَاعَةِ وَالْغُفْرَانِ، وَمَنْ لَمْ تَسُؤْهُ سَیِّئَتُهُ فَلَیْسَ بِمُؤْمِنٍ وَإِذَا لَمْ یَکُنْ مُؤْمِناً لَمْ یَسْتَحِقَّ الشَّفَاعَةَ لانَّ اللَّهَ غَیْرُ مُرْتَضٍ لِدِینِه.

36 - حَدَّثَنا مُحَمَّدِ بْنِ القاسِم المفسر رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی یُوسف بْن مُحَمَّدِ بْنِ زِیاد وَعَلِیِّ بْنِ مُحَمَّدِ بْنِ سیّارٍ، عَنْ أَبَوَیهُما، عَنِ الحَسَن بْنِ عَلِیِّ، عَنْ أَبیهِ عَلِیِّ بْنِ مُحَمَّد، عَنْ أَبیهِ مُحَمَّدِ بْنِ عَلِیٍّ، عَنْ أَبِیهِ عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ، عَنْ أَبیهِ مُوسَی بْنِ جَعْفَرٍ، عَنْ أَبیهِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِیهِ مُحَمَّدِ بْنِ عَلِی، عَنْ أَبیهِ عَلِیِّ بْنِ الحُسَیْن عَلَیْهِمُ السَّلاَمُ فِی قَوْلِهِ عَزَّ وَجَلَّ: «الَّذِی جَعَلَ لَکُمُ الأَرْضَ فِراشاً وَالسَّماءَ بِناءً» قَالَ: جَعَلَهَا مُلائِمَةً لِطَبَائِعِکُمْ مُوَافِقَةً لاجْسَادِکُمْ وَلَمْ یَجْعَلْهَا شَدِیدَةَ الْحَمْیِ وَالْحَرَارَةِ فَتُحْرِقَکُمْ وَلا شَدِیدَةَ الْبُرُودَةِ فَتُجْمِدَکُمْ وَلا شَدِیدَةَ طِیبِ الرِّیحِ فَتُصَدَّعَ هَامَاتُکُمْ وَلا شَدِیدَةَ النَّتْنِ فَتُعْطِبَکُمْ وَلا شَدِیدَةَ اللِّینِ

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کَالْمَاءِ فَتُغْرِقَکُمْ وَلا شَدِیدَةَ الصَّلابَةِ فَتَمْتَنِعَ عَلَیْکُمْ فِی دُورِکُمْ وَأَبْنِیَتِکُمْ وَقُبُورِ مَوْتَاکُمْ وَلَکِنَّهُ عَزَّ وَجَلَّ جَعَلَ فِیهَا مِنَ الْمَتَانَةِ مَا تَنْتَفِعُونَ بِهِ وَتَتََماسَکُ عَلَیْهَا أَبْدَانُکُمْ وَبُنْیَانُکُمْ وَجَعَلَ فِیهَا مَا تَنْقَادُ بِهِ لِدُورِکُمْ وَقُبُورِکُمْ وَکَثِیرٍ مِنْ مَنَافِعِکُمْ فَذَلِکَ جَعَلَ لَکُمُ الأَرْضَ فِراشاً ثُمَّ قَ_الَ: «وَالسَّم_اءَ بِن_اءً» سَقْف_اً مَحْفُوظ_اً مِنْ

Earth your couch.’ (1) Then the Honorable the Exalted God said, ‘and the heavens your canopy…’(2) Here canopy means ‘a covering’ or a ‘roof.’ A roof which God has made its Sun, Moon and the stars move in their orbits for your benefit.

Then the Honorable the Exalted God said, ‘…and sent down rain from the heavens…’(3) This means that God sent down rain from the sky so that it can reach the mountains, the hills, and the valleys. God sent down water in various forms - rain, sleet, snow, hail so that the Earth could take it in. God did not sent down the water at once, as that would destroy the land, the trees, the fruits, and the harvest. Then the Honorable the Exalted God said, ‘…and brought forth therewith Fruits for your sustenance…’(4) This means that God has established what grows out of the Earth as your sustenance. ‘…Then set not up rivals onto Allah when ye know (the truth)’(5) meaning not to set up idols as rivals for God which neither have any intellect, nor do they hear, see or are able to do anything. You know well that these idols cannot grant you the many blessings which your Lord

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- the Blessed the Sublime - has bestowed upon you.

11-37 Muhammad ibn Ahmad al-Sinani - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority Sahl ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Imam Ali ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Ali ibn Musa Al-Ridha’ (a.s.), “One day Abu Hanifeh left As-Sadiq (a.s.) and encountered Musa ibn Ja’far (a.s.) along the way and asked him, “O young man! Who commits sins?” Musa ibn Ja’far (a.s.) replied, “There are only three cases to consider. It is either done by the Sublime God which is not the case since it is not at all proper for The Gracious to punish His servants for things they have not done. The second case to consider is that the sin is committed by both the Honorable the Exalted God and the servant. But it is not proper for a Powerful partner to oppress a weak partner. The last possibility is that the servants commit sins. That is the case. Then if the Sublime God punishes him it is due to the sins he has committed, and if God forgives him it is due to His Munificence.”

11-38 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Al-Hassan Al-Ta’ee

فَوْقِکُمْ یُدِیرُ فِیهَا شَمْسَهَا وَقَمَرَهَا وَنُجُومَهَا لِمَنَافِعِکُمْ ثُمَّ

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قَالَ عَزَّ وَجَلَّ «وَأَنْزَلَ مِنَ السَّماءِ ماءً» یَعْنِی الْمَطَرَ یُنْزِلُهُ مِنْ عَلًی [عَلاً] لِیَبْلُغَ قُلَلَ جِبَالِکُمْ وَتِلالَکُمْ وَهِضَابَکُمْ وَأَوْهَادَکُمْ ثُمَّ فَرَّقَهُ رَذَاذاً وَوَابِلاً وَهَطْلاً وَطَلّاً لِتَنْشَفَهُ أَرَضُوکُمْ وَلَمْ یَجْعَلْ ذَلِکَ الْمَطَرَ نَازِلاً عَلَیْکُمْ قِطْعَةً وَاحِدَةً فَیُفْسِدَ أَرَضِیکُمْ وَأَشْجَارَکُمْ وَزُرُوعَکُمْ وَثِمَارَکُمْ ثُمَّ قَالَ عَزَّ وَجَلَّ: «فَأَخْرَجَ بِهِ مِنَ الَّثمَراتِ رِزْقاً لَکُمْ» یَعْنِی مِمَّا یُخْرِجُهُ مِنَ الأَرْضِ رِزْقاً لَکُمْ «فَلا تَجْعَلُوا لِلَّهِ أَنْداداً» أَیْ أَشْبَاهاً وَأَمْثَالاً مِنَ الأَصْنَامِ الَّتِی لا تَعْقِلُ وَلا تَسْمَعُ وَلا تُبْصِرُ وَلا تَقْدِرُ عَلَی شَیْ ءٍ وَأَنْتُمْ تَعْلَمُونَ أَنَّهَا لا تَقْدِرُ عَلَی شَیْ ءٍ مِنْ هَذِهِ النِّعَمِ الْجَلِیلَةِ الَّتِی أَنْعَمَهَا عَلَیْکُمْ رَبُّکُمْ تَبَارَکَ وَتَعَالَی.

37 - حَدَّثَنا مُحَمَّدِ بْنِ أحْمَد السَنانِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ أَبی عَبْدِ اللَّه الکُوفِی قالَ: حَدَّثَنا سَهْلِ بْنِ زِیاد الأَدَمِی، عَنْ عَبْدِ العَظِیم بْنِ عَبْدِ اللَّه الحَسَنِیِّ، عَنْ الإِمام عَلِیِّ بْنِ مُحَمَّد، عن مُحَمَّدِ بْنِ عَلِی، عَنْ أَبیهِ عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ قالَ: خَرَجَ أَبُو حَنِیفَةَ ذَاتَ یَوْمٍ مِنْ عِنْدِ الصَّادِقِ فَاسْتَقْبَلَهُ مُوسَی بْنُ جَعْفَرٍ عَلَیْهِ السَّلامُ فَقَالَ لَهُ: یَا غُلامُ مِمَّنِ الْمَعْصِیَةُ فَقَالَ عَلَیْهِ السَّلامُ: لا تَخْلُو مِنْ ثَلاثَةٍ إِمَّا أَنْ تَکُونَ مِنَ اللَّهِ عَزَّ وَجَلَّ وَلَیْسَتْ مِنْهُ فَلا یَنْبَغِی لِلْکَرِیمِ أَنْ یُعَذِّبَ عَبْدَهُ بِمَا لَمْ یَکْتَسِبْهُ، وَإِمَّا أَنْ تَکُونَ مِنَ اللَّهِ عَزَّ وَجَلَّ وَمِنَ الْعَبْدِ فَلا یَنْبَغِی لِلشَّرِیکِ الْقَوِیِّ أَنْ یَظْلِمَ الشَّرِیکَ الضَّعِیفَ، وَإِمَّا أَنْ تَکُونَ مِنَ الْعَبْدِ وَهِیَ مِنْهُ فَإِنْ عَاقَبَهُ اللَّهُ فَبِذَنْبِهِ، وَإِنْ عَفَا عَنْهُ فَبِکَرَمِهِ وَجُودِهِ.

38 - حَدَّثَنا عَلِیِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ الحَسَن الطَّائیّ قالَ: حَدَّثَنی أَبُو سَعِیدُ سَهْلِ بْنِ زِیادٍ الأَدَمِی الرَّازِیُّ عَنْ عَلِیِّ بْنِ

quoted

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on the authority of Abu Sa’eed Sahl ibn Ziyad al-Adami al-Razi, on the authority of Ali ibn Ja’far al-Kufi that he had heard the following from his Master Ali ibn Muhammad (a.s.), on the authority of his father (a.s.), on the authority of his father Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.). The same was narrated by Muhammad ibn Umar al-Hafiz al-Baghdadi who narrated that Abul Qasim Ishaq ibn Ja’far Al-Alawi quoted on the authority of Abi Ja’far ibn Muhammad ibn Ali, on the authority of Soleiman ibn Muhammad al-Qurashi, on the authority of Isma’il ibn Abi Ziyad, on the authority of Ja’far ibn Muhammad (a.s.), on the authority of his father (a.s.), on the authority of his grandfather Ali ibn Al-Husayn (a.s.), on the authority of Ali (a.s.). The same tradition was narrated by Abul Husayn Muhammad ibn Ibrahim Ishaq al-Farsi al-Aza’emi who quoted on the authority of Abu Sa’eed Ahmad ibn Muhammad ibn Romayh an-Nasawi at Gorgan, on the authority of Abdul Aziz ibn Ishaq ibn Ja’far at Baghdad, on the authority of Abdul Wahhab ibn Isa al-Marwazi, on the authority of Al-Hassan ibn Ali ibn Muhammad al-Balawi, on the authority of Muhammad ibn Abdullah ibn Nujayh, on the authority of his

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father, on the authority of Ja’far ibn Muhammad (a.s.), on the authority of his father (a.s.), on the authority of his grandfather (a.s.), on the authority of his father (a.s.). The same tradition was narrated by Al-Hassan ibn Ali al-Sokkari who quoted on the authority of Muhammad ibn Zakariya al-Jowhari, on the authority of Al-Abbas ibn Bakkar al-Dhabiy, on the authority of Abu Bakr al-Hothali, on the authority of Ikremah, on the authority of Ibn Abbas, “When the Commander of the Faithful Ali ibn Abi Talib (a.s.) returned from the Siffin Battle, one of the elders who had seen the events in the battle with him stood up and said, ‘O Commander of the Faithful! Let us know if our course was destined by the Sublime God and by His Power?’” Al-Ridha’ (a.s.) has also narrated in another tradition on the authority of his forefathers, on the authority of Ali ibn Al-Husayn ibn Ali (a.s.), “A man from Iraq went to the Commander of the Faithful (a.s.) and said, ‘Let me know if our departure from Sham(1) has been destined by the Sublime God and by His Power?’ The Commander of the Faithful (a.s.) replied, ‘O old man! Yes. By God, you did not climb any hills and did not go down any valleys except through God’s destiny and by His Power.’ Then the

جَعْفَر الکُوفِیّ سَمِعْتُ سَیِّدی عَلِیِّ بْنِ مُحَمَّد عَلَیْهِ السَّلامُ یَقُولُ: حَدَّثَنی أَبی مُحَمَّدِ بْنِ عَلِی، عَنْ أَبیهِ الرِّضا عَلِیِّ بْنِ مُوسَی، عَنْ أَبِیهِ مُوسَی بْنِ جَعْفَر، عَنْ

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أَبیهِ جَعْفَرِ بْنِ مُحَمَّد، عَنْ أَبیهِ مُحَمَّدِ بْنِ عَلِی، عَنْ أَبیهِ عَلِیِّ بْنِ الحُسَیْن، عَنْ أَبیهِ الحُسَیْنِ بْنِ عَلِی عَلَیْهِمُ السَّلاَمُ وَحَدَّثَنا مُحَمَّدِ بْنِ عُمَر الحافِظُ البَغدْادی قالَ: حَدَّثَنی أَبُو القاسِم إِسْحاق بْنِ جَعْفَر العَلَوِی قالَ: حَدَّثَنی أَبی جَعْفَرِ بْنِ مُحَمَّدبن عَلِیِّ عَنْ سُلَیْمان بْنِ مُحَمَّد القُرَشِی عَنْ إِسْمَاعِیل بْنِ أَبی زِیاد عَنْ جَعْفَرِ بْنِ مُحَمَّد عَنْ أَبیهِ عَنْ جَدِّهِ الحُسَیْن عَنْ عَلِیِ عَلَیْهِ السَّلامُ وَحَدَّثَنا أَبُو الحُسَیْن مُحَمَّدِ بْنِ إِبْراهیمِ بْنِ إِسْحاق الفارْسِیِّ الغرائمیقال حَدَّثَنا أَبُو سَعِیدُ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ رمیح النسوی بجرجان قالَ: حَدَّثَنا عَبْد العَزِیز بن إِسْحاق بْنِ جَعْفَر بِبَغْداد قالَ: حَدَّثَنی عَبْد الوَهَّاب بنعیسی المَرْوَزِیُّ قالَ: حَدَّثَنی الحَسَن بن عَلِیِّ بْنِ مُحَمَّد البلوی قالَ: حَدَّثَنی مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ نجیح عَنْ جَعْفَرِ بْنِ مُحَمَّد عَنْ أَبیهِ عَنْ جَدِّهِ عَنْ أَبِیهِ عَلَیْهِ السَّلامُ وَحَدَّثَنا أَحْمَدِ بْنِ الحَسَن القَطَّانُ قالَ: حَدَّثَنا الحَسَن بْنِ عَلِی السکری قالَ: حَدَّثَنا مُحَمَّدِ بْنِ زَکَرِیَّا الجوهری قالَ: حَدَّثَنا العَبَّاسِ بْنِ بکار الضبی قالَ: حَدَّثَنا أَبُو بَکْرِ الهذلی عَنْ عکرمة عَنْ ابْنِ عَبَّاس قالَ لَمَّا انْصَرَفَ أَمِیرُ الْمُؤْمِنِینَ عَلِیُّ بْنُ أَبِی طَالِبٍ عَلَیْهِ السَّلامُ مِنْ صِفِّینَ قَامَ إِلَیْهِ شَیْخٌ مِمَّنْ شَهِدَ الْوَقْعَةَ مَعَهُ فَقَالَ یَا أَمِیرَ الْمُؤْمِنِینَ أَخْبِرْنَا عَنْ مَسِیرِنَا هَذَا أَبِقَضَاءٍ مِنَ اللَّهِ وَقَدَرٍ وَقَالَ الرِّضَا فِی رِوَایَتِهِ عَنْ آبَائِهِ عَنِ الْحُسَیْنِ بْنِ عَلِیٍ عَلَیْهِمَا السَّلاَمُ دَخَلَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ عَلَی أَمِیرِ الْمُؤْمِنِینَ فَقَالَ أَخْبِرْنَا عَنْ خُرُوجِنَا إِلَی أَهْلِ الشَّامِ أَبِقَضَاءٍ مِنَ اللَّهِ وَقَدَرٍ فَقَالَ لَهُ أَمِیرُ الْمُؤْمِنِینَ عَلَیْهِ السَّلامُ أَجَلْ یَا شَیْخُ فَوَاللَّهِ مَا عَلَوْتُمْ تَلْعَةً وَلا هَبَطْتُمْ بَطْنَ وَادٍ إِلا بِقَضَاءٍ مِنَ اللَّهِ وَقَدَرٍ فَقَالَ الشَّیْخُ: عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِی یَا

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أَمِیرَ الْمُؤْمِنِینَ. فَقَ_الَ: مَهْلاً یَا شَیْخُ! لَعَلَّ_کَ تَظُ_نُّ

old man said, ‘O Commander of the Faithful! Do my sufferings then have any rewards?’ Imam Ali ibn Abi Talib (a.s.) told him, ‘O old man! Wait a moment! It seems that you have thought that what I meant by God’s destiny was that it was a certainty. If so there would be no reward or punishment, no admonishing or advice, nor any Divine Promises. Then a sinner could not be blamed, and a good-doer will not deserve to be praised. Then a good-doer would even deserve to be blamed more than a sinner does. This is what the idol worshippers, the enemies of the Merciful God, the Qadarites(1) and the Magi (Zoroastrians) in this nation say. O old man! The Sublime God has made the people responsible. However, the people are free to choose. He has admonished them but He has only warned them. He has granted a great reward for the very minute good deeds. One who disobeys does not defeat God. One who obeys Him is not forced to do so. God has not created the heavens and the Earth without a purpose, ‘Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe be to the Unbelievers because of the Fire (of Hell)!’(2)“

The narrator added, “As the old man was standing up he recited the following,

‘You are the Leader through whose obedience we hope

to be saved by the Merciful on

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the Day of Saving (Resurrection).

You clarified for us that part of the religion

which was vague for us. May God grant you a good reward!

There are no excuses for doing any wicked deeds which I do -

Acts of corruption and disobedience.

No! No! I never think that Him who has admonished

against doing evil Himself forces one to do evil.

You will be serving Satan if you ever think so.

God does not like it.

He does not want corruption.

He has never allowed animosity with

and oppressively killing God’s Friend.

How could He - the Owner of Both Thrones -

have done so while His tradition has itself clearly declared this.’”

قَضَاءً حَتْماً وَقَدَراً لازِماً! لَوْ کَانَ کَذَلِکَ لَبَطَلَ الثَّوَابُ وَالْعِقَابُ وَالأَمْرُ وَالنَّهْیُ وَالزَّجْرُ، وَلَسَقَطَ مَعْنَی الْوَعْدِ وَالْوَعِیدِ، وَلَمْ تَکُنْ عَلَی مُسِی ءٍ لائِمَةٌ وَلا لُِمحْسِنٍ مَحْمَدَةٌ، وَلَکَانَ الُْمحْسِنُ أَوْلَی بِاللائِمَةِ مِنَ الْمُذْنِبِ، وَالْمُذْنِبُ أَوْلَی بِالإِحْسَانِ مِنَ الُْمحْسِنِ. تِلْکَ مَقَالَةُ عَبَدَةِ الأَوْثَانِ وَخُصَمَاءِ الرَّحْمَنِ وَقَدَرِیَّةِ هَذِهِ الأُمَّةِ وَمَجُوسِهَا. یَا شَیْخُ! إِنَّ اللَّهَ عَزَّ وَجَلَّ کَلَّفَ تَخْیِیراً وَنَهَی تَحْذِیراً وَأَعْطَی عَلَی الْقَلِیلِ کَثِیراً وَلَمْ یُعْصَ مَغْلُوباً وَلَمْ یُطَعْ مُکْرِهاً وَلَمْ یَخْلُقِ السَّمَاوَاتِ وَالأَرْضَ وَما بَیْنَهُما باطِلاً ذلِکَ ظَنُّ الَّذِینَ کَفَرُوا فَوَیْلٌ لِلَّذِینَ کَفَرُوا مِنَ النَّارِ قَالَ فَنَهَضَ الشَّیْخُ وَهُوَ یَقُولُ:

أَنْتَ الإِمَامُ الَّذِی نَرْجُو بِطَاعَتِهِ

یَوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناً

أَوْضَحْتَ مِنْ دِینِنَا مَا کَانَ مُلْتَبِساً

جَزَاکَ رَبُّکَ عَنَّا فِیهِ إِحْسَاناً

فَلَیْسَ مَعْذِرَةٌ فِی فِعْلِ فَاحِشَةٍ

قَدْ کُنْتُ رَاکِبَهَا فِسْقاً وَعِصْیَاناً

لالا وَلا قَابِلاً [قَائِلاً] نَاهِیهِ أَوْقَعَهُ

فِیهَا عَبَدْتُ إِذاً یَا قَوْمِ شَیْطَاناً

وَلا أَحَبَّ وَلا شَاءَ الْفُسُوقَ وَلا

قَتْلَ الْوَلِیِّ لَهُ ظُلْماً وَعُدْوَاناً

أَنَّی یُحِبُّ وَقَدْ صَحَّتْ عَزِیمَتُهُ

ذُو الْعَرْشِ أَعْلَنَ ذَاکَ اللَّهُ إِعْلاناً

The author of this book (a.s.heikh Sadooq) said, “Muhammad

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ibn Umar Al-Hafiz has only included the first two couplets at the end of this tradition.”

11-39 Abu Mansoor Ahmad ibn Ibrahim ibn Bakr al-Khori in Neishaboor(1) narrated that Abu Ishaq Ibrahim ibn Muhammad ibn Marwan al-Khori quoted on the authority of Ja’far ibn Muhammad ibn Ziyad - the Khori jurisprudent in Neishaboor, on the authority of Ahmad ibn Abdullah Al-Joybari ash-Sheybani, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Ali (a.s.) that God’s Prophet (S) said, “Indeed the Honorable the Exalted God has destined the destiny and plotted the plans two-thousand years before the Creation of Adam.”

11-40 Abu Abdullah Al-Husayn ibn Muhammad al-Ashnani Ar-Razi al-Adl in Balkh narrated that Ali ibn Mehrayat al-Qazvini quoted on the authority of Dawood ibn Soleiman al-Farra’, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Al-Husayn ibn Ali (a.s.), “A Jew asked the Commander of the Faithful Ali ibn Abi Talib (a.s.): Let me know what is it that God does not have? What is it that is not with God? What is it that God does not know?”

Ali (a.s.) said, “What God does not know is what you Jews say, ‘Uzair (Ezra) is the son of God!’(2) God does not know of any sons for Himself. And about what you said regarding what is not with

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God, you should know that it is ‘oppression to the servants’. And regarding what you said about what God does not have, you should know that it is any partners.” The Jew said, “I bear witness that there is no god but God and I bear witness that Muhammad is the Messenger of God.”

11-41 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ibrahim ibn Hashem quoted on the authority of Ahmad ibn Soleiman, “A man asked Abul Hassan (a.s.) while he (a.s.) was performing the circumambulations (around the Kaaba), ‘Please tell me about the munificent.’ The Imam (a.s.) said, ‘There are two sides to your question. If you are asking about the creatures, then a munificent servant is one who performs the obligatory deeds, while a miser is someone who is miserly in performing what the Sublime God has made incumbent upon him. But

قالَ مُصَنَّفِ هذَا الکِتابِ: لَمْ یَذْکُرْ مُحَمَّدُ بْنُ عُمَرَ الْحَافِظُ فِی آخِرِ هَذَا الْحَدِیثِ مِنَ الشِّعْرِ إِلاّ بَیْتَیْنِ مِنْ أَوَّلِهِ.

39 - حَدَّثَنا أَبُو مَنْصُورِ أَحْمَدِ بْنِ إِبْراهیمِ بْنِ بَکْرِ الخوزی بِنِیْسابُورَ قالَ: حَدَّثَنا أَبُو إسحاق إِبْراهیمِ بْنِ مُحَمَّدِ بْنِ مَرْوان الخوری قالَ: حَدَّثَنا جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زِیاد الفقیه الخوری قالَ: حَدَّثَنا أَحْمَدِ بْنِ عَبْدِ اللَّه الجویباری الشَّیْبانی، عَن عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ عَنْ أَبیهِ، عَن آبائِه، عَن عَلِیِّ عَلَیْهِمُ السَّلاَمُ قالَ: قالَ رَسُولَ اللَّهِ صلی اللَّه وَآلِهِ وَسَلَّمَ إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدَّرَ الْمَقَادِیرَ وَدَبَّرَ التَّدَابِیرَ

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قَبْلَ أَنْ یَخْلُقَ آدَمَ بِأَلْفَیْ عَام.

40 - حَدَّثَنا الحُسَیْنِ بْنِ مُحَمَّد الأشنانِی الرَّازِیُّ العَدْل ببلخ قالَ: حَدَّثَنا عَلِیِّ بْنِ مهرویه القزوینی قالَ: حَدَّثَنا داوُدِ بْنِ سُلَیْمان الفراء قالَ: حَدَّثَنا عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ، عَن أَبیهِ، عَن آبائِهِ، عَن الحُسَیْنِ بْنِ عَلِی عَلَیْهِمُ السَّلاَمُ قالَ إِنَّ یَهُودِیّاً سَأَلَ عَلِیَّ بْنَ أَبِی طَالِبٍ عَلَیْهِ السَّلامُ فَقَالَ أَخْبِرْنِی عَمَّا لَیْسَ لِلَّهِ وَعَمَّا لَیْسَ، عَن دَ اللَّهِ وَعَمَّا لا یَعْلَمُهُ اللَّهُ فَقَالَ عَلِیٌ عَلَیْهِ السَّلامُ أَمَّا مَا لا یَعْلَمُهُ اللَّهُ فَهُوَقَوْلُکُمْ یَا مَعْشَرَ الْیَهُودِ إِنَّ عُزَیْراً ابْنُ اللَّهِ وَاللَّهُ تَعَالَی لا یَعْلَمُ لَهُ وَلَداً أَمَّا قَوْلُکَ مَا لَیْسَ لِلَّهِ فَلَیْسَ لِلَّهِ شَرِیکٌ وَأَمَّا قَوْلُکَ مَا لَیْسَ عِنْدَ اللَّهِ تَعَالَی فَلَیْسَ عِنْدَ اللَّهِ ظُلْمٌ لِلْعِبَادِ فَقَالَ الْیَهُودِیُّ أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّه.

41 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه، عَن إِبْراهیمِ بْنِ هاشِم، عَن أَحْمَدِ بْنِ سُلَیْمان قالَ سَأَلَ رَجُلٌ أَبَا الْحَسَنِ عَلَیْهِ السَّلامُ وَهُوَفِی الطَّوَافِ فَقَالَ لَهُ أَخْبِرْنِی عَنِ الْجَوَادِ فَقَالَ إِنَّ لِکَلامِکَ وَجْهَیْنِ فَإِنْ کُنْتَ تَسْأَلُ عَنِ الَْمخْلُوقِ فَإِنَّ الْجَوَادَ الَّذِی یُؤَدِّی مَا افْتَرَضَ اللَّهُ عَزَّ وَجَلَّ عَلَیْهِ وَالْبَخِیلَ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَلَیْهِ وَإِنْ کُنْتَ تَعْنِی الْخَالِقَ فَهُوَ الْجَوَادُ إِنْ أَعْطَی وَهُوَ الْجَوَادُ إِنْ مَنَعَ لانَّهُ إِنْ أَعْطَی عَبْداً أَعْطَاهُ مَا

if you are asking about the Creator you should know that He is the Munificent whether He gives or not. That is because if He grants something to His servant, He has granted him what does not belong to him, and if He holds something back from His servant,

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that servant has no rights to it.’”

11-42 Al-Husayn ibn Ibrahim ibn Ahmad al-Mu’addib - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father (a.s.), “The Commander of the Faithful (a.s.) said, ‘I heard God’s Prophet (S) say that the Exalted the Magnificent God said, ‘Whoever is not pleased with My Verdict, and whoever does not believe in My Destiny should adopt another god for himself.’ The Prophet of God (a.s.) has said, ‘There is some good for the believer in all of the Honorable the Exalted God’s Verdicts.’”

11-43 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Abu Zakwan, on the authority of Ibrahim ibn Al-Abbas, “I heard someone ask Al-Ridha’ (a.s.), ‘Does God ever order the servants to do what is beyond their ability to do?’ The Imam (a.s.) replied, ‘He is more Just than to do that.’ The man asked, ‘Are they able to do whatever they wish?’ The Imam (a.s.) replied, ‘They are weaker than that.’”

11-44 Abul Hassan Muhammad

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ibn Amr ibn Ali al-Basri narrated that Abul Hassan Ali ibn Al-Hassan ibn al-Maythami quoted on the authority of Abul Hassan Ali ibn Amr ibn Mehrawayh al-Qazvini, on the authority of Abu Ahmad al-Qadhi, on the authority of Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Abi Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.), “Deeds are ranked into three groups: the incumbent ones, the noble ones and the acts of disobedience. The incumbent deeds are done based on God’s orders and

لَیْسَ لَهُ وَإِنْ مَنَعَ مَنَعَ مَا لَیْسَ لَهُ.

42 - حَدَّثَنا الحُسَیْنِ بْنِ إِبْراهیمِ بْنِ أحْمَد المُؤَدِّبُ رَضِیَ اللهُ عَنْهُ قال: حَدَّثَنا عَلِیِّ بْنِ إِبراهِیمِ بْنِ هاشِم، عَن أَبِیهِ، عَن عَلِیِّ بْنِ معبد، عَن الحُسَیْنِ بْنِ خالِد، عَن عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ، عَن أَبیهِ مُوسَی بْنِ جَعْفَر عَلَیْهِ السَّلامُ، عَن أَبیهِ جَعْفَرِ بْنِ مُحَمَّد عَلَیْهِ السَّلامُ، عَن أَبیهِ مُحَمَّدِ بْنِ عَلِی عَلَیْهِ السَّلامُ، عَن أَبِیهِ الحُسَیْن عَلَیْهِ السَّلامُ الحُسَیْنِ بْنِ عَلِی عَلَیْهِ السَّلامُ، عَن أَبیهِ عَلِیِّ بْنِ أَبِی طالِب عَلَیْهِ السَّلامُ قالَ: سَمِعتُ رَسُولَ اللَّهِ صلی اللَّه وَآلِهِ وَسَلَّمَ یَقُولُ قَالَ اللَّهُ جَلَّ جَلالُهُ مَنْ لَمْ یَرْضَ بِقَضَائِی وَلَمْ یُؤْمِنْ بِقَدَرِی فَلْیَلْتَمِسْ إِلَهاً غَیْرِی وَقَالَ رَسُولُ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فِی کُلِّ قَضَاءِ اللَّهِ عَزَّ وَجَلَّ خِیَرَةٌ

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لِلْمُؤْمِنِ.

43 - حَدَّثَنا الْحاکِم أَبُو عَلِی الحُسَیْنِ بْنِ أحْمَد الْبِیْهَقِیُّ قالَ: حَدَّثَنی مُحَمَّدبن یَحْیَی الصُّولیُّ قالَ: حَدَّثَنا أَبُو ذکوان قالَ: سَمِعتُ إِبْراهیمِ بْنِ العَبَّاسِ یَقُولُ سَمِعْتُ الرِّضا عَلَیْهِ السَّلامُ وَقَدْ سأله رَجُل أیُکَلِّف اللَّه العِبادِ ما لایطیقون فَقالَ هُوَأعدل من ذلِکَ قالَ أفیقدرون عَلَی کُلِّ ما أَرادَوه هم أعجز من ذلِکَ.

44 - حَدَّثَنا أَبُو الحَسَن مُحَمَّدِ بْنِ عمرو بْنِ عَلِی البَصَرِیِّ قالَ: حَدَّثَنا أَبُو الحَسَن الحَسَن بْنِ المیثمی قالَ: حَدَّثَنا أَبُو الحَسَن عَلِیِّ بْنِ مهرویه القزوینی قالَ: حَدَّثَنا أَبُوالغازی قالَ: حَدَّثَنا أَبُو الحَسَن عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ قالَ: حَدَّثَنا أَبی مُوسَی بْنِ جَعْفَر عَلَیْهِ السَّلامُ قالابی جَعْفَرِ بْنِ مُحَمَّد عَلَیْهِ السَّلامُ قالَ: حَدَّثَنا أَبی مُحَمَّدِ بْنِ عَلِی عَلَیْهِ السَّلامُ قالَ: حَدَّثَنا أَبی عَلِیِّ بْنِ الحُسَیْن عَلَیْهِ السَّلامُ قالابی الحُسَیْنِ بْنِ عَلِی عَلَیْهِ السَّلامُ قالَ: سَمِعتُ أَبی عَلِیِّ بْنِ أَبِی طالِب عَلَیْهِ السَّلامُ یَقُولُ الأَعْمَالُ عَلَی ثَلاثَةِ أَحْوَالٍ فَرَائِضُ وَفَضَائِلُ وَمَعَاصِی فَأَمَّا الْفَرَائِضُ فَبِأَمْرِ اللَّهِ تَعَالَی وَبِرِضَی اللَّهِ وَبِقَضَائِهِ وَتَقْدِیرِهِ وَمَشِیَّتِهِ وَعِلْمِهِ وَأَمَّا الْفَضَائِلُ فَلَیْسَتْ بِأَمْرِ اللَّهِ وَلَکِنْ بِرِضَی اللَّهِ وَبِقَضَاءِ اللَّهِ وَبِقَدَرِ اللَّهِ وَبِمَشِی_َّةِ

according to His Pleasure, Verdict, Destiny, Volition and Knowledge. The noble deeds are not done according to God’s orders. However, they are done subject to His Pleasure, Verdict, Destiny, Volition and Knowledge. And the acts of disobedience are not done according His orders. However, they are done subject to His Verdict, Destiny, Volition and Knowledge. God will punish us for doing such deeds.”

11-45 Ahmad ibn Ibrahim ibn Harun al-Fami in the Kufa Mosque narrated that Muhammad ibn Abdullah ibn Ja’far al-Himyari quoted on the authority of

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his father, on the authority of Ibrahim ibn Hashem, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid that he told Abil Hassan Ali ibn Musa Al-Ridha’ (a.s.), “O son of the Prophet of God! People ascribe belief in likening (The act of comparing similarities, comparison) and predestination to us due to the traditions narrated on the authority of your forefathers - the Immaculate Imams (a.s.) in this regard.” The Imam (a.s.) said, “O Khalid! Let me know whether there are more traditions on this issue narrated on the authority of my forefathers - the Immaculate Imams (a.s.) or on the authority of God’s Prophet (S)?” I replied, “Of course, there are more narrated on the authority of God’s Prophet (S).” The Imam (a.s.) said, “Then it must be said that God’s Prophet (S) believed in likening and predestination.” I said, “They believe that God’s Prophet (S) has not said any of them.” The Imam (a.s.) said, “Then they must say that my forefathers - the Immaculate Imams (a.s.) have not said them either. Rather, they have ascribed lies to them.” The Imam (a.s.) then added, “Whoever believes in likening and predestination is a pagan polytheist. We are not associated with them in this world or in the Hereafter. O son of Khalid! The exaggerators who have underestimated the Majesty of God have falsely shown us as having approved of predestination and likening. Whoever likes them is our enemy. Whoever is their enemy is our

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friend. Whoever establishes ties of friendship with them has established ties of animosity with us. And whoever establishes animosity with them has established friendship with us. Whoever establishes ties with them has cut off ties from us, and whoever cuts off ties from them has established ties with us. Whoever treats them badly has been kind to us, and whoever treats them kindly has mistreated us. Whoever honors them has insulted us, and whoever insults them has honored us. Whoever accepts them and what they say has rejected us, and whoever rejects them has accepted us. Whoever is

اللَّهِ وَبِعِلْمِ اللَّهِ وَأَمَّا الْمَعَاصِی فَلَیْسَتْ بِأَمْرِ اللَّهِ وَلَکِنْ بِقَضَاءِ اللَّهِ وَبِقَدَرِ اللَّهِ وَبِمَشِیَّةِ اللَّهِ وَبِعِلْمِهِ ثُمَّ یُعَاقِبُ عَلَیْهَا.

45 - حَدَّثَنا أَحْمَدِ بْنِ إِبْراهیمِ بْنِ هارُون الفامی فِی مَسْجِد الکُوفَة قالَ: حَدَّثَنا مُحَمَّدِ بْنِ عَبْدِ اللَّه بْنِ جَعْفَر الحِمْیَریُّ، عَن أَبیهِ قالَ: حَدَّثَنا إِبْراهیمِ بْنِ هاشِم، عَن عَلِیِّ بْنِ معبد، عَن الحُسَیْنِ بْنِ خالِد، عَن أَبی الحَسَن عَلِیِّ بْنِ مُوسَی الرِّضا عَلَیْهِ السَّلامُ قالَ: قُلْتُ لَهُ یَا ابْنَ رَسُولِ اللَّهِ إِنَّ النَّاسَ یَنْسِبُونَا إِلَی الْقَوْلِ بِالتَّشْبِیهِ وَالْجَبْرِ لِمَا رُوِیَ مِنَ الأَخْبَارِ فِی ذَلِکَ عَنْ آبَائِکَ الأَئِمَّةِ عَلَیْهِ السَّلامُ فَقَالَ: یَا ابْنَ خَالِدٍ أَخْبِرْنِی، عَن الأَخْبَارِ الَّتِی رُوِیَتْ، عَن آبَائِیَ الأَئِمَّةِ عَلَیْهِ السَّلامُ فِی التَّشْبِیهِ وَالْجَبْرِ أَکْثَرُ أَمِ الأَخْبَارُ الَّتِی رُوِیَتْ، عَن النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فِی ذَلِکَ فَقُلْتُ بَلْ مَا رُوِیَ، عَن النَّبِیِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فِی ذَلِکَ أَکْثَرُ قَالَ فَلْیَقُولُوا إِنَّ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ کَانَ یَقُولُ فِی التَّشْبِیهِ وَالْجَبْرِ إِذاً فَقُلْتُ لَهُ إِنَّهُمْ یَقُولُونَ إِنَّ رَسُولَ اللَّهِ

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صَلَّی اللهُ عَلَیْهِ وَآلِهِ لَمْ یَقُلْ مِنْ ذَلِکَ شَیْئاً وَإِنَّمَا رُوِیَ عَلَیْهِ قَالَ فَلْیَقُولُوا فِی آبَائِیَ الأَئِمَّةِ عَلَیْهِ السَّلامُ إِنَّهُمْ لَمْ یَقُولُوا مِنْ ذَلِکَ شَیْئاً وَإِنَّمَا رُوِیَ عَلَیْهِمْ ثُمَّ قَالَ عَلَیْهِ السَّلامُ مَنْ قَالَ بِالتَّشْبِیهِ وَالْجَبْرِ فَهُوَکَافِرٌ مُشْرِکٌ وَنَحْنُ مِنْهُ بُرَءَاءُ فِی الدُّنْیَا وَالآْخِرَةِ یَا ابْنَ خَالِدٍ إِنَّمَا وَضَعَ الأَخْبَارَ، عَن ا فِی التَّشْبِیهِ وَالْجَبْرِ الْغُلاةُ الَّذِینَ صَغَّرُوا عَظَمَةَ اللَّهِ تَعَالَی فَمَنْ أَحَبَّهُمْ فَقَدْ أَبْغَضَنَا وَمَنْ أَبْغَضَهُمْ فَقَدْ أَحَبَّنَا وَمَنْ وَالاهُمْ فَقَدْ عَادَانَا وَمَنْ عَادَاهُمْ فَقَدْ وَالانَا وَمَنْ وَصَلَهُمْ فَقَدْ قَطَعَنَا وَمَنْ قَطَعَهُمْ فَقَدْ وَصَلَنَا وَمَنْ جَفَاهُمْ فَقَدْ بَرَّنَا وَمَنْ بَرَّهُمْ فَقَدْ جَفَانَ_ا وَمَنْ أَکْرَمَهُ_مْ فَقَدْ أَهَ_انَنَا وَمَنْ أَهَانَهُمْ فَقَدْ أَکْرَمَنَ_ا

kind to them has been unkind to us, and whoever is unkind to them has been kind to us. Whoever acknowledges them has denounced us, and whoever denounces them has acknowledged us. Whoever grants them something has deprived us, and whoever deprives them of something has indeed granted it to us. O son of Khalid! Whoever is one of our followers should not choose a friend or companion for himself from amongst them.”

11-46 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Husayn ibn Muhammad ibn A’mir quoted on the authority of al-Mo’alla ibn Muhammad al-Basri, on the authority of Al-Hassan ibn Ali al-Washsha’, “I asked Abil Hassan Al-Ridha’ (a.s.), ‘Has God authorized the servants regarding the affairs?’ The Imam (a.s.) replied, ‘He is Exalted High above that.’ Then I asked the Imam |(a.s.), ‘Has God predestined them to do acts of disobedience?’ The Imam

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(a.s.) replied, ‘God is Just and Wise High above that.’ Then the Imam (a.s.) added, ‘The Honorable the Exalted God said, ‘O son of Adam! I deserve that your good deeds be ascribed to Me. You deserve that your wicked deeds be ascribed to you. You do acts of disobedience using the power which I have established in you.’”

11-47 Muhammad ibn Ibrahim ibn Ishaq al-Mu’addib - may God be pleased with him - narrated that Ahmad ibn Ali Al-Ansari quoted on the authority of Abdul Salam ibn Salih al-Harawi, “Do not give any alms-tax and do not accept the testimony of whoever believes in predestination. In fact, the Sublime God never burdens anyone with more than he can bear, and never forces anyone to do what is beyond his power. ‘…Every soul draws the meed(1) of its acts on none but itself: no bearer of burdens can bear the burden of another…’”(2)

11-48 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Khalid al-Barqi, on the authority of his father, on the authority of Soleiman ibn Ja’far al-Ja’fari that there was talk of predestination and authorization in the presence of Abil Hassan Al-Ridha’ (a.s.). He (a.s.) said, “Do you want me to teach you something on this issue so that you never have any differences with each other and can defeat anyone who argues with you about them?” We said,

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“If you please.” The Imam (a.s.) said, “The Sublime God will not be worshipped by

وَمَنْ قَبِلَهُمْ فَقَدْ رَدَّنَا وَمَنْ رَدَّهُمْ فَقَدْ قَبِلَنَا وَمَنْ أَحْسَنَ إِلَیْهِمْ فَقَدْ أَسَاءَ إِلَیْنَا وَمَنْ أَسَاءَ إِلَیْهِمْ فَقَدْ أَحْسَنَ إِلَیْنَا وَمَنْ صَدَّقَهُمْ فَقَدْ کَذَّبَنَا وَمَنْ کَذَّبَهُمْ فَقَدْ صَدَّقَنَا وَمَنْ أَعْطَاهُمْ فَقَدْ حَرَمَنَا وَمَنْ حَرَمَهُمْ فَقَدْ أَعْطَانَا یَا ابْنَ خَالِدٍ مَنْ کَانَ مِنْ شِیعَتِنَا فَلا یَتَّخِذَنَّ مِنْهُمْ وَلِیّاً وَلا نَصِیراً.

46 - حَدَّثَنا جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُور رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَیْنِ بْنِ مُحَمَّدِ بْنِ عامِر، عَن معلی بْنِ مُحَمَّد البَصَرِیِّ، عَن الحَسَن بْنِ عَلِی الوَشَّاء، عَن أَبی الحَسَن الرِّضا عَلَیْهِ السَّلامُ قالَ سَأَلْتُهُ فَقُلْتُ اللَّهُ فَوَّضَ الأَمْرَ إِلَی الْعِبَادِ قَالَ اللَّهُ أَعَزُّ مِنْ ذَلِکَ قُلْتُ فَأَجْبَرَهُمْ عَلَی الْمَعَاصِی قَالَ اللَّهُ أَعْدَلُ وَأَحْکَمُ مِنْ ذَلِکَ ثُمَّ قالَ: قالَ اللَّهُ عَزَّ وَجَلَّ یَا ابْنَ آدَمَ أَنَا أَوْلَی بِحَسَنَاتِکَ مِنْکَ وَأَنْتَ أَوْلَی بِسَیِّئَاتِکَ مِنِّی عَمِلْتَ الْمَعَاصِیَ بِقُوَّتِیَ الَّتِی جَعَلْتُهَا فِیکَ.

47 - حَدَّثَنا مُحَمَّدِ بْنِ إِبْراهیمِ بْنِ إِسْحاق المُؤَدِّبُ رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدِ بْنِ عَلِی الأَنْصارِی، عَن عَبْد السَّلامُ بْنِ صالِح الهَرَوِیِّ قالَ: سَمِعتُ أَبَا الحَسَن عَلِیِّ بْنِ مُوسَی بْنِ جَعْفَر عَلَیْهِ السَّلامُ یَقُولُ مَنْ قَالَ بِالْجَبْرِ فَلا تُعْطُوهُ مِنَ الزَّکَاةِ وَلا تَقْبَلُوا لَهُمْ شَهَادَةً إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی لا یُکَلِّفُ نَفْساً إِلا وُسْعَهَا وَلا یُحَمِّلُهَا فَوْقَ طَاقَتِهَا وَلا تَکْسِبُ کُلُّ نَفْسٍ إِلا عَلَیْها وَلا تَزِرُ وازِرَةٌ وِزْرَ أُخْری .

48 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدِ بْنِ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ خالِد البَرْقِی، عَن أَبِیهِ عَنْ سُلَیْمان بْنِ جَعْفَر الجَعْفَرِیِّ، عَن أَبی الحَسَن الرِّضا عَلَیْهِ السَّلامُ قالَ: ذُکِرَ، عِندَهُ الْجَبْرُ وَالتَّفْوِیضُ

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فَقَالَ أَلا أُعْطِیکُمْ فِی هَذَا أَصْلاً لا تَخْتَلِ_فُونَ فِیهِ وَلا یُخَاصِمُکُمْ عَلَیْهِ أَحَدٌ إِلا کَسَرْتُمُوهُ قُلْنَا إِنْ رَأَیْتَ ذَلِکَ فَقَالَ إِنَّ اللَّهَ عَزَّ

compulsion. He will not be disobeyed through being overcome. He has not left His servants alone in His Dominion. He is the Owner of whatever they possess. He is Powerful over whatever He has empowered them to do. If the servants decide to obey Him, God will not prevent them from doing so. If the servants decide to disobey Him, He will prevent them from doing so if He wills. But if He does not do so, and they do their acts of disobedience, it is not Him who has made them commit sins.” Then the Imam (a.s.) added, “Whoever adheres to the limits set by these words will never be defeated in any opposing arguments.”

11-49 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti told Abil Hassan Al-Ridha’ (a.s.) said, “Some of the Shiites believe in being forced while others believe in free will.” The Imam (a.s.) told me, “Take this down. The Sublime God has said, ‘O son of Adam! It is with my will that you are such a being that you will for yourself whatever you wish, and it is with my power that you carry out the duties

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which I have prescribed for you, and it is with my bounty that you find the strength to disobey Me. I made you hearing, seeing and strong. Whatever good comes to you is from Me, and whatever evil strikes you is from yourself. That is because I deserve more to be ascribed your virtues to, and you deserve more to be ascribed your vices to. ‘He cannot be questioned for His acts, but they will be questioned (for theirs).’(1) I have established an order in everything you want.’”

11-50 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Yaqoob al-Kolayni quoted on the authority of Ali ibn Muhammad - known as Al’lan, on the authority of Muhammad ibn Isa, on the authority of Al-Husayn ibn Khalid that Abil Hassan Al-Ridha’ (a.s.) said, “May God bestow upon you knowledge of the good! Know that the Blessed the Sublime God is eternal. Eternity is that attribute which guides the wise to know that there was nothing before Him in eternity, nor is there anything eternal along with Him. That this attribute is a miraculous one has come to light from the acknowledgement by the common folks that there is nothing before God, with God or after Him. At the same time, it invalidates the belief that there was something before or along with Him. Had there been

وَجَلَّ لَمْ یُطَعْ بِإِکْرَاهٍ وَلَمْ یُعْصَ بِغَلَبَةٍ وَلَمْ یُهْمِلِ الْعِبَادَ فِی مُلْکِهِ هُوَالْمَالِکُ لِمَا مَلَّکَهُمْ وَالْقَادِرُ

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عَلَی مَا أَقْدَرَهُمْ عَلَیْهِ فَإِنِ ائْتَمَرَ الْعِبَادُ بِطَاعَتِهِ لَمْ یَکُنِ اللَّهُ عَنْهَا صَادّاً وَلا مِنْهَا مَانِعاً وَإِنِ ائْتَمَرُوا بِمَعْصِیَتِهِ فَشَاءَ أَنْ یَحُولَ بَیْنَهُمْ وَبَیْنَ ذَلِکَ فَعَلَ وَإِنْ لَمْ یَحُلْ وَفَعَلُوهُ فَلَیْسَ هُوَالَّذِی أَدْخَلَهُمْ فِیهِ ثُمَّ قَالَ عَلَیْهِ السَّلامُ مَنْ یَضْبِطْ حُدُودَ هَذَا الْکَلامِ فَقَدْ خَصَمَ مَنْ خَالَفَهُ.

49 - حَدَّثَنا أَبی رَضِیَ اللهُ عَنْهُ وَمُحَمَّدِ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالا حَدَّثَنا سَعْدِ بْنِ عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِیسَی، عَن أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبی نَصْرِ البِزَنْطِیِّ، عَن أَبی الحَسَن الرِّضا عَلَیْهِ السَّلامُ قالَ: قُلْتُ لَهُ: إِنَّ أَصْحَابَنَا بَعْضُهُمْ یَقُولُ بِالْجَبْرِ وَبَعْضُهُمْ یَقُولُ بِالاسْتِطَاعَةِ فَقَالَ لِیَ اکْتُبْ قَالَ اللَّهُ تَبَارَکَ وَتَعَالَی یَا ابْنَ آدَمَ بِمَشِیَّتِی کُنْتَ أَنْتَ الَّذِی تَشَاءُ لِنَفْسِکَ مَا تَشَاءُ وَبِقُوَّتِی أَدَّیْتَ إِلَیَّ فَرَائِضِی وَبِنِعْمَتِی قَوِیتَ عَلَی مَعْصِیَتِی جَعَلْتُکَ سَمِیعاً بَصِیراً قَوِیّاً مَا أَصَابَکَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَکَ مِنْ سَیِّئَةٍ فَمِنْ نَفْسِکَ وَذَلِکَ أَنِّی أَوْلَی بِحَسَنَاتِکَ مِنْکَ وَأَنْتَ أَوْلَی بِسَیِّئَاتِکَ مِنِّی وَذَلِکَ أَنِّی لا أُسْأَلُ عَمَّا أَفْعَلُ وَهُمْ یُسْئَلُونَ فَقَدْ نَظَمْتُ لَکَ کُلَّ شَیْ ءٍ تُرِید.

50 - حَدَّثَنا عَلِیِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ یَعْقُوبِ الکُلَیْنِیُّ قالَ: حَدَّثَنا عَلِیِّ بْنِ مُحَمَّدالمَعْرُوف بعلان، عَن مُحَمَّدِ بْنِ عِیسَی، عَن الحُسَیْنِ بْنِ خالِد، عَن أَبی الحَسَن الرِّضا عَلَیْهِ السَّلامُ أَنَّهُ قالَ: اعْلَمْ عَلَّمَکَ اللَّهُ الْخَیْرَ أَنَّ اللَّهَ تَبَارَکَ وَتَعَالَی قَدِیمٌ وَالْقِدَمَ صِفَةٌ دَلَّتِ الْعَاقِلَ عَلَی أَنَّهُ لا شَیْ ءَ قَبْلَهُ وَلا شَیْ ءَ مَعَهُ فِی دَیْمُومِیَّتِهِ فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةَ [مُعْجِزَةُ] الصِّفَةِ أَنَّهُ لا شَیْ ءَ قَبْلَ اللَّهِ وَلا شَیْ ءَ مَعَ اللَّهِ فِی بَقَائِهِ وَبَطَلَ قَوْلُ مَنْ زَعَمَ

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أَنَّهُ کَانَ قَبْلَهُ شَیْ ءٌ أَوْ کَانَ مَعَهُ شَیْ ءٌ

something eternal along with Him, He would not have been the Creator of that thing. If it was along with Him, how then could He have been its creator? Had there been something existing before Him, then that thing might have been His creator because of its existing earlier than Him.

The Blessed the Sublime God has ascribed certain names to Himself. When He created His creatures, He enabled them to worship Him and told His creatures to call Him by those names. He called Himself All-Hearing, All-Seeing, All-Powerful, Guarding, Standing, Manifest, Hidden, Subtle, All-Aware, Powerful, Majestic, Wise, the All-Knowing and other similar names. When the animosity-mongers who speak lies heard us mention such names and that there is nothing similar to Him, and that none of the creatures are like onto Him they began to speak out. They said, “When you say that there is nothing like onto Him and nothing is similar to Him, then how come you also use those beautiful names for yourselves? This is a proof that you are similar to Him in all conditions or in some conditions because of having the same beautiful names.” It is said to them that the Blessed the Sublime God has named His servants with some of His own names but with differences in meaning. A name may have two different meanings. The proof of this is simply what is popular amongst the people. This is the same way that the Honorable

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the Exalted God has addressed the people. He has spoken to them by means of things that they understand so that they will have no excuse in their misdeeds.

A man is sometimes called a dog, a donkey, a bull, a lion, sweet or bitter. All these are used with a meaning different from their true meaning since they are not used in their original meaning. Man is not a lion or a dog. May God have Mercy upon you! Please pay close attention to this.

The Honorable the Exalted God is called All-Aware. This does not mean that He has created knowledge. It does not mean that with His knowledge of things He knows things and He uses this knowledge to preserve His future commands and the process of creating what He creates, and destroying what He destroys and without such knowledge He would have been weak and ignorant.

We see that people of knowledge among the people are called knowledgeable because of having some created knowledge, which they did not have at some time before. Perhaps such knowledge may go away from them and they become ignorant.

فِی بَقَائِهِ لَمْ یَجُزْ أَنْ یَکُونَ خَالِقاً لَهُ لانَّهُ لَمْ یَزَلْ مَعَهُ فَکَیْفَ یَکُونُ خَالِقاً لِمَنْ لَمْ یَزَلْ مَعَهُ وَلَوْ کَانَ قَبْلَهُ شَیْ ءٌ کَانَ الأَوَّلَ ذَلِکَ الشَّیْ ءُ لا هَذَا وَکَانَ الأَوَّلُ أَوْلَی بِأَنْ یَکُونَ خَالِقاً لِلأَوَّلِ الثَّانِی.

ثُمَّ وَصَفَ نَفْسَهُ تَبَارَکَ وَتَعَالَی بِأَسْمَاءٍ دَعَا الْخَلْقَ إِذْ خَلَقَهُمْ وَتَعَبَّدَهُمْ وَابْتَلاهُمْ إِلَی أَنْ یَدْعُوهُ بِهَا فَسَمَّی نَفْسَهُ سَمِیعاً بَصِیراً قَادِراً قَاهِراً حَیّاً قَیُّوماً ظَاهِراً بَاطِناً لَطِیفاً خَبِیراً قَوِیّاً

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عَزِیزاً حَکِیماً عَلِیماً وَمَا أَشْبَهَ هَذِهِ الأَسْمَاءَ فَلَمَّا رَأَی ذَلِکَ مِنْ أَسْمَائِهِ الْغَالُونَ الْمُکَذِّبُونَ وَقَدْ سَمِعُونَا نُحَدِّثُ عَنِ اللَّهِ أَنَّهُ لا شَیْ ءَ مِثْلُهُ وَلا شَیْ ءَ مِنَ الْخَلْقِ فِی حَالِهِ قَالُوا أَخْبِرُونَا إِذْ زَعَمْتُمْ أَنَّهُ لا مِثْلَ لِلَّهِ وَلا شِبْهَ لَهُ کَیْفَ شَارَکْتُمُوهُ فِی أَسْمَائِهِ الْحُسْنَی فَتَسَمَّیْتُمْ بِجَمِیعِهَا فَإِنَّ فِی ذَلِکَ دَلِیلاً عَلَی أَنَّکُمْ مِثْلُهُ فِی حَالاتِهِ کُلِّهَا أَوْ فِی بَعْضِهَا دُونَ بَعْضٍ إِذْ قَدْ جَمَعَتْکُمُ الأَسْمَاءُ الطَّیِّبَةُ قِیلَ لَهُمْ إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی أَلْزَمَ الْعِبَادَ أَسْمَاءً مِنْ أَسْمَائِهِ عَلَی اخْتِلافِ الْمَعَانِی وَذَلِکَ کَمَا یَجْمَعُ الاسْمُ الْوَاحِدُ مَعْنَیَیْنِ مُخْتَلِفَیْنِ وَالدَّلِیلُ عَلَی ذَلِکَ قَوْلُ النَّاسِ الْجَائِزُ عِنْدَهُمُ السَّائِغُ وَهُوَالَّذِی خَاطَبَ اللَّهُ عَزَّ وَجَلَّ بِهِ الْخَلْقَ فَکَلَّمَهُمْ بِمَا یَعْقِلُونَ لِیَکُونَ عَلَیْهِمْ حُجَّةً فِی تَضْیِیعِ مَا ضَیَّعُوا وَقَدْ یُقَالُ لِلرَّجُلِ کَلْبٌ وَحِمَارٌ وَثَوْرٌ وَسُکَّرَةٌ وَعَلْقَمَةٌ وَأَسَدٌ کُلُّ ذَلِکَ عَلَی خِلافِهِ لانَّهُ لَمْ تَقَعِ الأَسْمَاءُ عَلَی مَعَانِیهَا الَّتِی کَانَتْ بُنِیَتْ عَلَیْهَا لانَّ الإِنْسَانَ لَیْسَ بِأَسَدٍ وَلا کَلْبٍ فَافْهَمْ ذَلِکَ رَحِمَکَ اللَّهُ.

وَإِنَّمَا تُسَمَّی اللَّهُ بِالْعَالِمِ لِغَیْرِ عِلْمٍ حَادِثٍ عَلِمَ بِهِ الأَشْیَاءَ وَاسْتَعَانَ بِهِ عَلَی حِفْظِ مَا یَسْتَقْبِلُ [یُسْتَقْبَلُ] مِنْ أَمْرِهِ وَالرَّوِیَّةِ فِیَما یَخْلُقُ مِنْ خَلْقِهِ وَیُفْنِیهِ مِمَّا مَضَی مِمَّا أَفْنَی مِنْ خَلْقِهِ مِمَّا لَوْ لَمْ یَحْضُرْهُ ذَلِکَ الْعِلْمُ وَیَغِیبُهُ کَانَ جَاهِلاً ضَعِیفاً کَمَا أَنَّا رَأَیْنَا عُلَمَاءَ الْخَلْقِ إِنَّمَا سُمُّوا بِالْعِلْمِ لِعِلْمٍ حَادِثٍ إِذْ کَانُوا قَبْلَهُ جَهَلَةً وَرُبَّمَا فَارَقَهُمُ الْعِلْمُ بِالأَشْیَاءِ فَصَارُوا إِلَی الْجَهْلِ.

God is called All-Knowing because He is not ignorant of anything. Thus, the Creator and the creatures are both called knowing, but the meaning is different as you have noticed.

Our Lord is called All-Hearing. However, this it is not through a body part

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on Him with which He could hear the sound but could not see as is the case with us. We cannot see with the part with which we hear. However, the Honorable the Exalted God has told us that no sound is hidden from Him. His hearing is not limited as it is in our case. Here again the name hearing is used in both cases, but its meaning is different. He is also All-Seeing in the same way. That is He is seeing not through an organ unlike us. We see using a body part with which we cannot do anything else. However, God is All-Seeing but not by looking at any object. Again the same name is used in both cases, but its meaning is different.

God is said to be Standing but not in the sense of standing in an upright position on the legs as is the case with other things. When He says that He is Standing it means that He is the Guardian. This is like saying that a man is standing behind our affairs. The Honorable the Exalted God is Standing behind every soul regarding what it gains. As used by people the word standing also has meanings like remaining and sufficing. As you may say to a man, ‘Stand up over the affairs of so and so’ which means deal with them in a sufficient manner. Standing for us means that we stand on our legs. Therefore, the name is similar but its

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meaning is different.

The name al-Latif, meaning ‘the Subtle’ is not in the sense of smallness or being infinitesimal, but it is in the rarity and hard to perceive nature of things. As an example it may be said, ‘It has become very delicate for me and that so and so is very delicate in his manners and dealings.’ This means that it is profound for the intellect and it is very difficult to understand. It has become so delicate that even one’s imagination cannot perceive it. The Blessed the Sublime God is far more Subtle than to be comprehended through definitions or be limited by an attribute in the way we are subtle, small and delicate. Names are the same but different in meaning.

The name al-Khabir, meaning ‘All-Aware’, is for One Who knows all things completely but not by means of gaining experience and learning

وَإِنَّمَا سُمِّیَ اللَّهُ عَالِماً لانَّهُ لا یَجْهَلُ شَیْئاً فَقَدْ جَمَعَ الْخَالِقَ وَالَْمخْلُوقَ اسْمُ الْعِلْمِ وَاخْتَلَفَ الْمَعْنَی عَلَی مَا رَأَیْتَ.

وَسُمِّیَ رَبُّنَا سَمِیعاً لا بِجُزْءٍ فِیهِ یَسْمَعُ بِهِ الصَّوْتَ لا یُبْصِرُ بِهِ کَمَا أَنَّ جُزْءَنَا الَّذِی نَسْمَعُ بِهِ لا نَقْوَی عَلَی النَّظَرِ بِهِ وَلَکِنَّهُ عَزَّ وَجَلَّ أَخْبَرَ أَنَّهُ لا تَخْفَی عَلَیْهِ الأَصْوَاتُ لَیْسَ عَلَی حَدِّ مَا سُمِّینَا بِهِ نَحْنُ فَقَدْ جَمَعَنَا الاسْمُ بِالسَّمِیعِ وَاخْتَلَفَ الْمَعْنَی.

وَهَکَذَا الْبَصِیرُ لا بِجُزْءٍ بِهِ أَبْصَرَ کَمَا أَنَّا نُبْصِرُ بِجُزْءٍ مِنَّا لا نَنْتَفِعُ بِهِ فِی غَیْرِهِ وَلَکِنَّ اللَّهَ بَصِیرٌ لا یَجْهَلُ شَخْصاً مَنْظُوراً إِلَیْهِ فَقَدْ جَمَعَنَا الاسْمُ وَاخْتَلَفَ الْمَعْنَی.

وَهُوَقَائِمٌ لَیْسَ عَلَی مَعْنَی انْتِصَابٍ وَقِیَامٍ عَلَی سَاقٍ فِی کَبَدٍ کَمَا قَامَتِ الأَشْیَاءُ وَلَکِنَّهُ أَخْبَرَ أَنَّهُ

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قَائِمٌ یُخْبِرُ أَنَّهُ حَافِظٌ کَقَوْلِ الرَّجُلِ الْقَائِمُ بِأَمْرِنَا فُلانٌ وَهُوَعَزَّ وَجَلَّ الْقَائِمُ عَلی کُلِّ نَفْسٍ بِما کَسَبَتْ وَالْقَائِمُ أَیْضاً فِی کَلامِ النَّاسِ الْبَاقِی وَالْقَائِمُ أَیْضاً یُخْبِرُ عَنِ الْکِفَایَةِ کَقَوْلِکَ لِلرَّجُلِ قُمْ بِأَمْرِ فُلانٍ أَیِ اکْفِهِ وَالْقَائِمُ مِنَّا قَائِمٌ عَلَی سَاقٍ فَقَدْ جَمَعَنَا الاسْمُ وَلَمْ یَجْمَعْنَا الْمَعْنَی.

وَأَمَّا اللَّطِیفُ فَلَیْسَ عَلَی قِلَّةٍ وَقَضَافَةٍ وَصِغَرٍ وَلَکِنْ ذَلِکَ عَلَی النَّفَاذِ فِی الأَشْیَاءِ وَالامْتِنَاعِ مِنْ أَنْ یُدْرَکَ کَقَوْلِکَ لَطُفَ عَنِّی هَذَا الأَمْرُ وَلَطُفَ فُلانٌ فِی مَذْهَبِهِ وَقَوْلِهِ یُخْبِرُکَ أَنَّهُ غَمَضَ فَبَهَرَ الْعَقْلَ [فَبُهِرَ الْعَقْلُ] وَفَاتَ الطَّلَبُ وَعَادَ مُتَعَمِّقاً مُتَلَطِّفاً لا یُدْرِکُهُ الْوَهْمُ فَهَکَذَا لَطُفَ اللَّهُ تَبَارَکَ وَتَعَالَی، عَن أَنْ یُدْرَکَ بِحَدٍّ أَوْ یُحَدَّ بِوَصْفٍ وَاللَّطَافَةُ مِنَّا الصِّغَرُ وَالْقِلَّةُ فَقَدْ جَمَعَنَا الاسْمُ وَاخْتَلَفَ الْمَعْنَی.

وَأَمَّا الْخَبِیرُ فَالَّذِی لا یَعْزُبُ عَنْهُ شَیْ ءٌ وَلا یَفُوتُهُ لَیْسَ لِلتَّجْرِبَةِ وَلا لِلاعْتِبَ_ارِ بِالأَشْیَ__اءِ

from the past as if were it not for this experience he would know nothing. One without any experience and training is an ignorant person. The Sublime God is always All-Aware of what He has created. The people who are well are those people who are learning to overcome their ignorance. Thus names are the same but again, they differ in meaning.

The name al-Zahir meaning ‘clear and conspicuous’ is not because of Him being over and on top of all things or sitting on the topmost part of them, but it is because of His Domination and having power over all things. An example of this is when a person says, ‘I overcame my enemies or that God granted me victory over my enemies.’ In this case, there is a

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report of the failure and victory. Thus this shows God’s Domination over all things.

Another example is that His Existence is clear for those who want (to know) Him. Nothing is hidden from Him and He is the guardian of all that can be seen. Whose existence can then be clearer than that of the Sublime God? Wherever you are you will see His creatures. Even within your own self there is enough of His Creation. However, for us our existence is what is apparent and has limits. Therefore the names are the same, but their meaning differs.

The name al-Batin, means ‘the Hidden.’ This is not in the sense of being inside of things by means of diving in, or by other means. Rather it is in the sense of His dealing with, having knowledge of, preserving and regulating the internal aspect of all things. As one may say, “I tried to find the inside to learn and discover the secrets.” Hidden for us is what is unseen and covered. In this case again the names are the same but they differ in meaning.

The name al-Qahir, means ‘the Subduer.’ It is not in the sense of plotting, using certain devices and speaking attractive words or cunning means as some people subdue each other. The victorious among the people may become subdued and vice versa. For the Blessed the Sublime God all the creatures are weak. Due to the absence of obstacles in what He wills about them, it only takes less

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than a blinking of the eye to say it Be and it is. ‘We but say the word, ‘Be’, and it is.’(1) Subduing in our case is how I mentioned and explained. Thus names are alike but their meanings differ. That is the case for all the names, although we have not mentioned all of them. We will suffice with this for learning purposes. May the Honorable the Exalted God be your helper and our helper in the matters of guidance and success.”

فَتُفِیدَهُ التَّجْرِبَةُ وَالاعْتِبَارُ عِلْماً لَوْلاهُمَا مَا عَلِمَ لانَّ مَنْ کَانَ کَذَلِکَ کَانَ جَاهِلاً وَاللَّهُ لَمْ یَزَلْ خَبِیراً بِمَا یَخْلُقُ وَالْخَبِیرُ مِنَ النَّاسِ الْمُسْتَخْبِرُ عَنْ جَهْلٍ الْمُتَعَلِّمُ وَقَدْ جَمَعَنَا الاسْمُ وَاخْتَلَفَ الْمَعْنَی وَأَمَّا الظَّاهِرُ فَلَیْسَ مِنْ أَجْلِ أَنَّهُ عَلا الأَشْیَاءَ بِرُکُوبٍ فَوْقَهَا وَقُعُودٍ عَلَیْهَا وَتَسَنُّمٍ لِذُرَاهَا وَلَکِنَّ ذَلِکَ لِقَهْرِهِ وَلِغَلَبَتِهِ الأَشْیَاءَ وَقُدْرَتِهِ عَلَیْهَا کَقَوْلِ الرَّجُلِ ظَهَرْتُ عَلَی أَعْدَائِی وَأَظْهَرَنِیَ اللَّهُ عَلَی خَصْمِی یُخْبِرُ عَنِ الْفَلْجِ وَالْغَلَبَةِ فَهَکَذَا ظُهُورُ اللَّهِ عَلَی الأَشْیَاءِ.

وَوَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ لا یَخْفَی عَلَیْهِ شَیْ ءٌ وَأَنَّهُ مُدَبِّرٌ لِکُلِّ مَا یَرَی فَأَیُّ ظَاهِرٍ أَظْهَرُ وَأَوْضَحُ أَمْراً مِنَ اللَّهِ تَبَارَکَ وَتَعَالَی فَإِنَّکَ لا تَعْدَمُ صَنْعَتَهُ حَیْثَُما تَوَجَّهْتَ وَفِیکَ مِنْ آثَارِهِ مَا یُغْنِیکَ وَالظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَالْمَعْلُومُ بِحَدِّهِ فَقَدْ جَمَعَنَا الاسْمُ وَاخْتَلَفَ الْمَعْنَی.

وَأَمَّا الْبَاطِنُ فَلَیْسَ عَلَی مَعْنَی الاسْتِبْطَانِ لِلأَشْیَاءِ بِأَنْ یَغُورَ فِیهَا وَلَکِنْ ذَلِکَ مِنْهُ عَلَی اسْتِبْطَانِهِ لِلأَشْیَاءِ عِلْماً وَحِفْظاً وَتَدْبِیراً کَقَوْلِ الْقَائِلِ أَبْطَنْتُهُ یَعْنِی خَبَّرْتُهُ وَعَلِمْتُ مَکْتُومَ سِرِّهِ وَالْبَاطِنُ مِنَّا بِمَعْنَی الْغَائِرِ فِی الشَّیْ ءِ الْمُسْتَتِرِ فَقَدْ جَمَعَنَا الاسْمُ وَاخْتَلَفَ الْمَعْنَی.

وَأَمَّا الْقَاهِرُ فَإِنَّهُ لَیْسَ عَلَی عِلاجٍ وَنَصَبٍ وَاحْتِیَالٍ وَمُدَارَاةٍ وَمَکْرٍ کَمَا یَقْهَرُ الْعِبَادُ بَعْضُهُمْ بَعْضاً فَالْمَقْهُورُ

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مِنْهُمْ یَعُودُ قَاهِراً وَالْقَاهِرُ یَعُودُ مَقْهُوراً وَلَکِنْ ذَلِکَ مِنَ اللَّهِ تَبَارَکَ وَتَعَالَی عَلَی أَنَّ جَمِیعَ مَا خَلَقَ مُتَلَبِّسٌ بِهِ الذُّلُّ لِفَاعِلِهِ وَقِلَّةُ الامْتِنَاعِ لِمَا أَرَادَ بِهِ لَمْ یَخْرُجْ مِنْهُ طَرْفَةَ عَیْنٍ غَیْرَ أَنَّهُ یَقُولُ لَهُ کُنْ فَیَکُونُ فَالْقَاهِرُ مِنَّا عَلَی مَا ذَکَرْتُ وَوَصَفْتُ فَقَدْ جَمَعَنَا الاسْمُ وَاخْتَلَفَ الْمَعْنَی وَهَکَذَا جَمِیعُ الأَسْمَاءِ وَإِنْ کُنَّا لَمْ نُسَمِّهَا کُلَّهَا.

فَقَدْ تَکْتَفِی لِلاعْتِبَارِ بِمَا أَلْقَیْنَا إِلَیْکَ وَاللَّهُ عَوْنُنَا وَعَوْنُکَ فِی إِرْشَادِنَا وَتَوْفِیقِنَا.

Hashemites told him, “O Abul Hassan! Climb up the pulpit(1) and display for us a sign whereby we may worship God.” So he (a.s.) climbed up the pulpit and sat there for a long time with his head bowed down in silence. Then he trembled - a great trembling - and stood up straight, praised the Sublime God, and recited God’s praises and asked for His blessing for His Prophet and the Members of the Holy Household.

Then he (a.s.) said, “The first element in the worship of the Sublime God is His recognition. The root of recognition of God is to profess to His Unity. The order for professing the Unity of God is to deny He has any attributes, since the powers of reasoning testify that every attribute and everything which possesses an attribute are created. Everything that is created testifies that it has a Creator which is neither an attribute nor does it possess any attributes. Every attribute and everything possessing an attribute testify to the association between the attribute and that to which it is attributed. Any association testifies to temporality (hadath). And temporality testifies that it accepts not the Beginningless which accepts not the temporal.

So it is not God whose Essence is recognized through striking similitude. It is not His Unity that is professed by someone who attempts to fathom

خطبة الرِّضا عَلَیْهِ السَّلامُ فِی التَوحِید

51 - حَدَّثَنا مُحَمَّدِ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِید رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ عمر الکاتب، عَن مُحَمَّدِ بْنِ

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زِیاد القلزمی، عَن مُحَمَّدِ بْنِ أَبی زِیاد الجدی صاحِبَ الصَّلاة بجدة قالَ مُحَمَّدِ بْنِ یَحْیَی بْنِ عمر بْنِ عَلِیِّ بْنِ أَبِی طالِب عَلَیْهِ السَّلامُ قالَ: سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا عَلَیْهِ السَّلامُ یَتَکَلَّمُ بِهَذَا الْکَلامِ عِنْدَ الْمَأْمُونِ فِی التَّوْحِیدِ قَالَ ابْنُ أَبِی زِیَادٍ وَرَوَاهُ لِی أَیْضاً أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعَلَوِیُّ مَوْلًی لَهُمْ وَخَالاً لِبَعْضِهِمْ عَنِ الْقَاسِمِ بْنِ أَیُّوبَ الْعَلَوِیِّ أَنَّ الْمَأْمُونَ لَمَّا أَرَادَ أَنْ یَسْتَعْمِلَ الرِّضَا عَلَیْهِ السَّلامُ جَمَعَ بَنِی هَاشِمٍ فَقَالَ إِنِّی أُرِیدُ أَنْ أَسْتَعْمِلَ الرِّضَا عَلَی هَذَا الأَمْرِ مِنْ بَعْدِی فَحَسَدَهُ بَنُو هَاشِمٍ وَقَالُوا تُوَلِّی رَجُلاً جَاهِلاً لَیْسَ لَهُ بَصَرٌ بِتَدْبِیرِ الْخِلافَةِ فَابْعَثْ إِلَیْهِ یَأْتِنَا فَتَرَی مِنْ جَهْلِهِ مَا تُسْتَدَلُّ بِهِ عَلَیْهِ فَبَعَثَ إِلَیْهِ فَأَتَاهُ فَقَالَ لَهُ بَنُو هَاشِمٍ یَا أَبَا الْحَسَنِ اصْعَدِ الْمِنْبَرَ وَانْصِبْ لَنَا عَلَماً نَعْبُدُ اللَّهَ عَلَیْهِ فَصَعِدَ عَلَیْهِ السَّلامُ الْمِنْبَرَ فَقَعَدَ مَلِیّاً لا یَتَکَلَّمُ مُطْرِقاً ثُمَّ انْتَفَضَ انْتِفَاضَةً وَاسْتَوَی قَائِماً وَحَمِدَ اللَّهَ وَأَثْنَی عَلَیْهِ وَصَلَّی عَلَی نَبِیِّهِ وَأَهْلِ بَیْتِهِ.

ثُمَّ قَالَ: أَوَّلُ عِبَادَةِ اللَّهِ مَعْرِفَتُهُ وَأَصْلُ مَعْرِفَةِ اللَّهِ تَوْحِیدُهُ وَنِظَامُ تَوْحِیدِ اللَّهِ نَفْیُ الصِّفَاتِ عَنْهُ لِشَهَادَةِ الْعُقُولِ أَنَّ کُلَّ صِفَةٍ وَمَوْصُوفٍ مَخْلُوقٌ وَشَهَادَةِ کُلِّ مَوْصُوفٍ أَنَّ لَهُ خَالِقاً لَیْسَ بِصِفَةٍ وَلا مَوْصُوفٍ وَشَهَادَةِ کُلِّ صِفَةٍ وَمَوْصُوفٍ بِالاقْتِرَانِ وَشَهَادَةِ الاقْتِرَانِ بِالْحَدَثِ وَشَهَادَةِ الْحَدَثِ بِالامْتِنَاعِ مِنَ الأَزَلِ الْمُمْتَنِعِ مِنَ الْحَدَثِ فَلَیْسَ اللَّهُ [اللَّهَ] مَنْ عَرَفَ بِالتَّشْبِیهِ ذَاتَهُ وَلا إِیَّاهُ وَحَّدَ مَنِ اکْتَنَهَهُ وَلا حَقِیقَتَهُ أَصَابَ مَنْ مَثَّلَهُ وَلا بِهِ صَدَّقَ مَنْ نَهَّاهُ

Him. It is not His reality (haqiqa) that is attained by someone who strikes a similitude for Him. It is not He who is confirmed (tasdiq) by him who professes an end for Him. If one

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points to Him, it is not God that is pointed to. It is not He who is meant by him who compares Him (to something). It one ascribes parts to God, he has not indeed humbled himself in the presence of God. And it is not God who is desired by one who conceives of God in his imagination.

Everything that can be known in itself (binafsih) is fashioned (masnu’). All that stands apart from Him is an effect (ma’lul). God is inferred from what He fashions, the recognition of Him is expedited by the powers of reasoning, and the argument (hujja) for Him is established by (man's) primordial nature (fitrah).

God's creating of the creatures is a veil between Him and them. His separation (mubayana) from them is due to the fact that He is disengaged from their localization (ayniyyah). That He is their origin (ibtida’) is proof for them that He has no origin, for none that has an origin can originate others. That He has created them possessing means (of accomplishing things) is proof that He has no means (adapt), for means are witness to the poverty of those who use them.

So His names are an expression (ta’bir), His acts (af’al) are (a way) to make (Him) understood (tafhim), and His Essence is Reality (haqiqa). His innermost center (kunh) separates Him from Creation, and His otherness limits what is other than Him. Therefore ignorant of God is he who asks for Him to be described! Transgressing against Him is

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he who seeks to encompass Him! Mistaken is he who imagines to have fathomed Him!

Whoever asks 'how?' has compared Him (to something). Whoever says 'why?' has professed for Him a cause. Whoever says 'when?' has determined Him in time. Whoever says 'in what?' has enclosed Him. Whoever says 'to what?' has professed for Him a limit. Whoever says 'until what?' has given Him an end. Whoever gives Him an end has associated an end with Him. Whoever associates an end with Him has divided Him. Whoever divides Him has described Him. Whoever describes Him has deviated from the straight path concerning Him.

God does not change with the changes undergone by Creation, just as He does not become limited by delimiting that which is limited (mahdud).

وَلا صَمَدَ صَمْدَهُ مَنْ أَشَارَ إِلَیْهِ وَلا إِیَّاهُ عَنَی مَنْ شَبَّهَهُ وَلا لَهُ تَذَلَّلَ مَنْ بَعَّضَهُ وَلا إِیَّاهُ أَرَادَ مَنْ تَوَهَّمَهُ کُلُّ مَعْرُوفٍ بِنَفْسِهِ مَصْنُوعٌ وَکُلُّ قَائِمٍ فِی سِوَاهُ مَعْلُولٌ بِصُنْعِ اللَّهِ یُسْتَدَلُّ عَلَیْهِ وَبِالْعُقُولِ تُعْتَقَدُ مَعْرِفَتُهُ وَبِالْفِطْرَةِ تَثْبُتُ حُجَّتُهُ خِلْقَةُ اللَّهِ الْخَلْقَ حِجَابٌ بَیْنَهُ وَبَیْنَهُمْ وَمُبَایَنَتُهُ إِیَّاهُمْ مُفَارَقَتُهُ أَیْنِیَّتَهُمْ [إِنِّیَّتَهُمْ] وَابْتِدَاؤُهُ إِیَّاهُمْ دَلِیلُهُمْ عَلَی أَنْ لا ابْتِدَاءَ لَهُ لِعَجْزِ کُلِّ مُبْتَدَإٍ عَنِ ابْتِدَاءِ غَیْرِهِ وَأَدْوُهُ إِیَّاهُمْ دَلِیلٌ عَلَی أَنْ لا أَدَاةَ فِیهِ لِشَهَادَةِ الأَدَوَاتِ بِفَاقَةِ المادّین.

فَأَسْمَاؤُهُ تَعْبِیرٌ وَأَفْعَالُهُ تَفْهِیمٌ وَذَاتُهُ حَقِیقَةٌ وَکُنْهُهُ تَفْرِیقٌ بَیْنَهُ وَبَیْنَ خَلْقِهِ وَغَیُورُهُ [غُیُورُهُ] تَحْدِیدٌ لِمَا سِوَاهُ فَقَدْ جَهِلَ اللَّهَ مَنِ اسْتَوْصَفَهُ وَقَدْ تَعَدَّاهُ مَنِ اشْتَمَلَهُ وَقَدْ أَخْطَأَهُ مَنِ اکْتَنَهَهُ وَمَنْ قَالَ کَیْفَ فَقَدْ شَبَّهَهُ وَمَنْ قَالَ لِمَ فَقَدْ عَلَّهُ [عَلَّلَهُ] وَمَنْ قَالَ مَتَی فَقَدْ وَقَّتَهُ وَمَنْ قَالَ فِیمَ فَقَدْ ضَمَّنَهُ

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وَمَنْ قَالَ إِلامَ فَقَدْ نَهَّاهُ وَمَنْ قَالَ حَتَّامَ فَقَدْ غَیَّاهُ وَمَنْ غَیَّاهُ فَقَدْ غَایَاهُ وَمَنْ غَایَاهُ فَقَدْ جَزَّأَهُ وَمَنْ جَزَّأَهُ فَقَدْ وَصَفَهُ وَمَنْ وَصَفَهُ فَقَدْ أَلْحَدَ فِیهِ وَلا یَتَغَیَّرُ اللَّهُ بِانْغِیَارِ الَْمخْلُوقِ کَمَا لا یَنْحَدُّ بِتَحْدِیدِ الَْمحْدُودِ؛ أَحَدٌ لا بِتَأْوِیلِ عَدَدٍ، ظَاهِرٌ لا بِتَأْوِیلِ الْمُبَ_اشَرَةِ

He is One, not according to the explanation offered by number; Outward, not according to the explanation of being immediate (to the senses); Manifest, not through the appearance of a vision (of Him); Inward (batin), not through separation (muzayala); Apart (muba’in), not through distance; Near, not through approach; Subtle, not through corporealness(1); Existent, not after nonexistence; Active, not through coercion; Determining, not through the activity of thought; Directing (mudabbir), not through movement; Desiring, not through resolution; Willing (a.s.ha’a), not through directing attention (himmah); Grasping (mudrik), not through touch (majassah); Hearing, not through means; and Seeing, not through organs.

Times accompany Him not, places enclose Him not, slumber seizes Him not, attributes delimit Him not, and instruments (adawat) are of no use to Him. His Being (kawn) precedes times (awqat), His Existence (wujud) precedes non-existence and His Beginninglessness (azal) precedes beginning (ibtida’).

By His giving sense to the sense organs it is known that He has no sense organs. By His giving substance to substances it is known that He has no substance. By His causing opposition among things it is known that He has no opposite. By His causing affiliation among affairs it is known that He has no affiliate. He made darkness opposite to light, obscurity to

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clarity, moisture to dryness, and heat to cold. He joins together those things which are in total contradiction with one another and separates those which are near. They prove (the existence of) their Separator by their separation and their Joiner by their junction. That is (the meaning of) the Sublime (God’s) words, ‘And of every thing We have created pairs: That ye may receive instruction.’(1)

So through them He separated 'before' and 'after' that it might be known that He has no before and after. They testify with their temperaments that He who gave them temperaments has no temperament. They prove by their disparity that He who made them disparate has no disparity. They announce by their subjection to time that He who subjected them to time is not subject to it Himself.

He veiled some of them from others, so that it might be known that there is no veil between Him and them other than them. His is the true meaning of lordship (rububiyyah) when there was none over whom He

مُتَجَلٍّ لا بِاسْتِهْلالِ رُؤْیَةٍ بَاطِنٌ لا بِمُزَایَلَةٍ مُبَایِنٌ لا بِمَسَافَةٍ قَرِیبٌ لا بِمُدَانَاةٍ لَطِیفٌ لا بِتَجَسُّمٍ مَوْجُودٌ لا بَعْدَ عَدَمٍ فَاعِلٌ لا بِاضْطِرَارٍ مُقَدِّرٌ لا بِجَوْلِ فِکْرَةٍ مُدَبِّرٌ لا بِحَرَکَةٍ مُرِیدٌ لا بِهَمَامَةٍ شَاءٍ لا بِهِمَّةٍ مُدْرِکٌ لا بِمَجَسَّةٍ سَمِیعٌ لا بِآلَةٍ بَصِیرٌ لا بِأَدَاةٍ لا تَصْحَبُهُ الأَوْقَاتُ وَلا تَضَمَّنُهُ الأَمَاکِنُ وَلا تَأْخُذُهُ السِّنَاتُ وَلا تَحُدُّهُ الصِّفَاتُ وَلا تُفِیدُهُ الأَدَوَاتُ سَبَقَ الأَوْقَاتَ کَوْنُهُ وَالْعَدَمَ وُجُودُهُ وَالابْتِدَاءَ أَزَلُهُ.

بِتَشْعِیرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لا مَشْعَرَ لَهُ وَبِتَجْهِیرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لا جَوْهَرَ لَهُ

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وَبِمُضَادَّتِهِ بَیْنَ الأَشْیَاءِ عُرِفَ أَنْ لا ضِدَّ لَهُ وَبِمُقَارَنَتِهِ بَیْنَ الأُمُورِ عُرِفَ أَنْ لا قَرِینَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَالْجَلایَةَ بِالْبُهَمِ وَالجُسُوءَ بِالْبَلَلِ وَالصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَیْنَ مُتَعَادِیَاتِهَا مُفَرِّقٌ بَیْنَ مُتَدَانِیَاتِهَا دَالَّةً بِتَفْرِیقِهَا عَلَی مُفَرِّقِهَا وَبِتَأْلِیفِهَا عَلَی مُؤَلِّفِهَا ذَلِکَ قَوْلُهُ وَعَزَّ وَجَلَّ: «وَمِنْ کُلِّ شَیْ ءٍ خَلَقْنا زَوْجَیْنِ لَعَلَّکُمْ تَذَکَّرُونَ» فَفَرَّقَ بِهَا بَیْنَ قَبْلٍ وَبَعْدٍ لِیُعْلَمَ أَلا قَبْلَ لَهُ وَلا بَعْدَ شَاهِدَةً بِغَرَائِزِهَا أَلا غَرِیزَةَ لِمُغَرِّزِهَا [لِمُغْرِزِهَا] دَالَّةً بِتَفَاوُتِهَا أَلا تَفَاوُتَ لِمُفَاوِتِهَا مُخْبِرَةً بِتَوْقِیتِهَا أَلا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا، عَن بَعْضٍ لِیُعْلَمَ أَلا حِجَابَ بَیْنَهُ وَبَیْنَهَا مِنْ غَیْرِهَ_ا لَهُ مَعْنَی الرُّبُوبِیَّةِ إِذْ لا مَرْبُوبٌ وَحَقِیقَةُ الإِلَهِیَّ__ةِ إِذْ لا مَأْلُوهٌ وَمَعْنَی الْعَالِمِ وَلا

was Lord; the reality of Godhood (ilahiyyah) when there was nothing for whom He was God; the true meaning of All-Knower when there was nothing to be known; the true meaning of Creator when there was nothing created and the interpreter of hearing when there was nothing to be heard. It is not because He created that which makes Him deserve the true meaning (of the term) 'Creator' and not because He brought the creatures into being that the true meaning of 'making' is derived.

How (could it not be so)? For using such words as ‘ago’ (mudh) conceals Him not, 'already' (qad) brings Him not near, ‘perhaps’ (li’alla) veils Him not, 'when' (mata) limits Him not in time, 'at the time of' (heen) contains Him not, and 'with' (ma’a) associates Him not.

Instruments limit only themselves and means are only effective upon other similar means. Their activities are found only in

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things. The word ‘ago’ keeps things from being eternal (qidmah); the word 'already' shields them from beginninglessness; and the words 'if only' (lawla) wards off perfection (takmilah). Things become separate and thus they prove (the existence of) their Separator. They become distinguished and thus they prove their Distinguisher (muba’in). Through them their Maker manifests Himself to the powers of reasoning, and He becomes veiled to the sight through these powers. To these powers of reasoning imaginations appeal for a decision. And in them is substantiated (only) other than Him. From them is suspended the proof and through them He has revealed to them the acknowledgement (iqrar) of His Unity.

Confirmation (tasdiq) of God is made fast by the powers of reasoning, and faith in Him attains perfection through acknowledgment. There is no religiousness (diyanah) except after recognition (ma’rifah), no knowledge except through sincerity and no sincerity along with striking similitude. If one ascribes attributes for God, then he has indeed drawn a similitude.

So nothing in Creation is found in its Creator. All that is possible in it is impossible in its Maker. Movement (harakah) and stillness (a.s.ukun) do not affect Him. How should that which He affects (in others) have any effect upon Him, or that which He has originated recur for Him? Then His Essence would be disparate, His innermost center would be divided and His being Eternal would become an impossibility. How would then the Creator have a meaning different from the created?

مَعْلُومٌ وَمَعْنَی الْخَالِقِ وَلا مَخْلُوقٌ وَتَأْوِیلُ السَّمْعِ

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وَلا مَسْمُوعٌ لَیْسَ مُذْ خَلَقَ اسْتَحَقَّ مَعْنَی الْخَالِقِ وَلا بِإِحْدَاثِهِ الْبَرَایَا اسْتَفَادَ مَعْنَی الْبَارِئِیَّةِ کَیْفَ وَلا تُغَیِّبُهُ [تَغِیبُهُ] مُذْ وَلا تُدْنِیهِ قَدْ وَلا یَحْجُبُهُ لَعَلَّ وَلا یُوَقِّتُهُ مَتَی وَلا یَشْتَمِلُهُ حِینٌ وَلا تُقَارِنُهُ مَعَ إِنَّمَا تَحُدُّ الأَدَوَاتُ أَنْفُسَهَا وَتُشِیرُ الآْلَةُ إِلَی نَظَائِرِهَا وَفِی الأَشْیَاءِ یُوجَدُ أَفْعَالُهَا مَنَعَتْهَا مُذُ الْقِدْمَةَ وَحَمَتْهَا قَدُ الأَزَلِیَّةَ وَجَنَّبَتْهَا لَوْلا التَّکْمِلَةَ افْتَرَقَتْ فَدَلَّتْ عَلَی مُفَرِّقِهَا وَتَبَایَنَتْ فَأَعْرَبَتْ، عَن مُبَایِنِهَا بِهَا تَجَلَّی صَانِعُهَا لِلْعُقُولِ وَبِهَا احْتَجَبَ عَنِ الرُّؤْیَةِ وَإِلَیْهَا تَحَاکَمَ الأَوْهَامُ وَفِیهَا أُثْبِتَ غَیْرُهُ وَمِنْهَا أُنِیطَ الدَّلِیلُ وَبِهَا عَرَّفَهَا الإِقْرَارَ بِالْعُقُولِ یُعْتَقَدُ التَّصْدِیقُ بِاللَّهِ وَبِالإِقْرَارِ یَکْمُلُ الإِیمَانُ بِهِ لا دِیَانَةَ إِلا بَعْدَ مَعْرِفَةٍ وَلا مَعْرِفَةَ إِلا بِإِخْلاصٍ وَلا إِخْلاصَ مَعَ التَّشْبِیهِ وَلا نَفْیَ مَعَ إِثْبَاتِ الصِّفَاتِ لِلتَّشْبِیهِ فَکُلُّ مَا فِی الْخَلْقِ لا یُوجَدُ فِی خَالِقِهِ وَکُلُّ مَا یُمْکِنُ فِیهِ یَمْتَنِعُ فِی صَانِعِهِ لا تَجْرِی عَلَیْهِ الْحَرَکَةُ وَالسُّکُونُ وَکَیْفَ یَجْرِی عَلَیْهِ مَا هُوَأَجْرَاهُ أَوْ یَعُودُ فِیهِ مَا هُوَابْتَدَأَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَلَتَجَزَّأَ کُنْهُهُ وَلامْتَنَعَ مِنَ الأَزَلِ مَعْنَاهُ وَلَمَّا کَ_انَ لِلْبَ_ارِئِ مَعْنًی

If something from behind limited Him, then something in front would limit Him. If perfection (tamam) were seeking Him, imperfection would be upon Him. How should that which does not transcend (imtina’) temporality be worthy of (the Name) 'Beginningless'? How should that which does not transcend being produced (insha), produce the things (of the world)? There they would have arisen in Him a sign of having been made (masnu’) and He would become a proof (dalil) after having been the proven (madlul al-Ayah).

There is no argument in absurd opinions(1); there is no answer when it (absurdity) is asked

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about; and there is no glorification of Him in its meaning. Nor is there any absurdity in distinguishing Him from Creation, unless it be that the Independent accepts not to be made into two, nor does the Beginningless accepts to have a beginning.

There is no god but God, the All-High, and the Tremendous. They have cried lies that ascribe equals to God! They have gone astray into far-reaching error and suffered a manifest loss! May God’s Blessings be upon Muhammad and his Pure Household.

وَلا فِی مَعْنَاهُ لَهُ تَعْظِیمٌ وَلا فِی إِبَانَتِهِ عَنِ الْخَلْقِ ضَیْمٌ إِلا بِامْتِنَاعِ الأَزَلِیِّ أَنْ یُثَنَّی وَمَا لا بَدْأَ لَهُ أَنْ یُبْدَأَ لا إِلَهَ إِلا اللَّهُ الْعَلِیُّ الْعَظِیمُ کَذَبَ الْعَادِلُونَ بِاللَّهِ وَضَلُّوا ضَلالاً بَعِیداً وَخَسِرُوا خُسْرَاناً مُبِیناً وَصَلَّی اللَّهُ عَلَی مُحَمَّدٍ وَآلِهِ الطَّاهِرِینَ.

12

بابُ ذکر مَجْلِسَ الرِّضا عَلَیْهِ السَّلامُ مَعَ أَهْل الأَدیان وَأَصْحاب المَقالات فِی التَّوحِید عِنْدَ الْمَأمُون

1 - حَدَّثَنا أَبُو مُحَمَّد جَعْفَرِ بْنِ عَلِیِّ بْنِ أحْمَد الفَقِیه القُمِّیّ ثُمَّ الإیلاقی رَضِیَ اللهُ عَنْهُ قالَ: أَخْبَرنا مُحَمَّد الحَسَن بْنِ مُحَمَّدِ بْنِ عَلِیِّ بْنِ صدقه القُمِّیّ قالَ: حَدَّثَنی أَبُو عمرو مُحَمَّدِ بْنِ عمر بْنِ عَبْد العَزِیز الأَنْصارِی الکَجِّیُّ قالَ: حَدَّثَنی مَن سَمِعَ الحَسَن بْنِ مُحَمَّد النُّوفَلِیِّ ثُمَّ الهاشِمی یَقُولُ لَمَّا قَدِمَ عَلِیُّ بْنُ مُوسَی الرِّضَا عَلَیْهِ السَّلامُ عَلَی الْمَأْمُونِ أَمَرَ الْفَضْلَ بْنَ سَهْلٍ أَنْ یَجْمَعَ لَهُ أَصْحَابَ الْمَقَالاتِ مِثْلَ الْجَاثَلِیقِ وَرَأْسِ الْجَالُوتِ وَرُؤَسَاءِ الصَّابِئِینَ وَالْهِرْبِذِ الأَکْبَرِ وَأَصْحَابِ زَرْدَهُشْتَ وَنِسْطَاسَ الرُّومِیِّ وَالْمُتَکَلِّمِینَ لِیَسْمَعَ کَلامَ_هُ

theologians in order to hear their words, and those of Al-Ridha’ (a.s.). Al-Fadhl ibn Sahl gathered them together (in Al-Ma’mun's palace), and then he informed Al-Ma’mun about the meeting. Al-Ma’mun granted them permission to enter and received them with hospitality and honor.

Then he presented before them what he intended to do by saying, “I have gathered you for (a.s.omething) good and want you to have a debate with my cousin from Medina, who will come to me. Come to me tomorrow morning. None of you should be absent.”

They said, “O Commander of the Faithful! We listen and obey you. God willing, we will be here first thing in the morning.”

Al-Nawfali

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said, “We were talking to Abil Hassan (a.s.) when Yasir - the servant who was in charge of serving Abil Hassan (a.s.) entered and told him, “O my master! Indeed the Commander of the Faithful expressed his greetings to you and said, May your brother be your ransom! Indeed the chief scientists, scholars from all religions and masters of speech from all nations have all gathered together here with me. Would you like to come to us and have a discussion with them? If you do not wish to do so, do not bother yourself. Even if you prefer, we do not mind coming to you. Then Abul Hassan said, “Express my greetings to him and tell him that I understand what you mean. God willing, I will come to you myself tomorrow morning.”

Al-Hassan ibn Muhammad al-Nawfali said, ‘When Yasir went out, the Imam (a.s.) turned to me and said, ‘O Nawfali! You are an Iraqi, and an Iraqi’s heart is not hard. So, what do think is your cousin’s intention in setting up a meeting between me and the pagans and scholars?”

Al-Nawfali answered, “May I be your ransom! He wants to test you, and wants to know how much knowledge you possess. He has, indeed, based his assumption on shaky grounds. By God, what he has set up is dangerous.”

The Imam (a.s.) asked, “And what has he set up?”

Al-Nawfali said, “The theologians and the heretics are different from the scholars. That is because a scholar does not deny the

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undeniable, whereas rhetoricians, theologians, and polytheists are people who deny things and try to prove what is not true. If you argue with them and tell them that God is One, they would say, 'Prove His Oneness’, and if you

وَکَلامَهُمْ فَجَمَعَهُمُ الْفَضْلُ بْنُ سَهْلٍ ثُمَّ أَعْلَمَ الْمَأْمُونَ بِاجْتَِماعِهِمْ فَقَالَ: أَدْخِلْهُمْ عَلَیَّ فَفَعَلَ فَرَحَّبَ بِهِمُ الْمَأْمُونُ ثُمَّ قَالَ لَهُمْ إِنِّی إِنَّمَا جَمَعْتُکُمْ لِخَیْرٍ وَأَحْبَبْتُ أَنْ تُنَاظِرُوا ابْنَ عَمِّی هَذَا الْمَدَنِیَّ الْقَادِمَ عَلَیَّ فَإِذَا کَانَ بُکْرَةً فَاغْدُوا عَلَیَّ وَلا یَتَخَلَّفْ مِنْکُمْ أَحَدٌ فَقَالُوا: السَّمْعَ وَالطَّاعَةَ یَا أَمِیرَ الْمُؤْمِنِینَ نَحْنُ مُبْکِرُونَ إِنْ شَاءَ اللَّهُ تَعَالَی.

قَالَ الْحَسَنُ بْنُ مُحَمَّدٍ النَّوْفَلِیُّ فَبَیْنَا نَحْنُ فِی حَدِیثٍ لَنَا عِنْدَ أَبِی الْحَسَنِ الرِّضَا عَلَیْهِ السَّلامُ إِذْ دَخَلَ عَلَیْنَا یَاسِرٌ وَکَانَ یَتَوَلَّی أَمْرَ أَبِی الْحَسَنِ عَلَیْهِ السَّلامُ فَقَالَ: یَا سَیِّدِی إِنَّ أَمِیرَ الْمُؤْمِنِینَ یُقْرِئُکَ السَّلامَ وَیَقُولُ فِدَاکَ أَخُوکَ إِنَّهُ اجْتَمَعَ إِلَیَّ أَصْحَابُ الْمَقَالاتِ وَأَهْلُ الأَدْیَانِ وَالْمُتَکَلِّمُونَ مِنْ جَمِیعِ الْمِلَلِ فَرَأْیُکَ فِی الْبُکُورِ عَلَیْنَا إِنْ أَحْبَبْتَ کَلامَهُمْ وَإِنْ کَرِهْتَ ذَلِکَ فَلا تَتَجَشَّمْ وَإِنْ أَحْبَبْتَ أَنْ نَصِیرَ إِلَیْکَ خَفَّ ذَلِکَ عَلَیْنَا فَقَالَ أَبُو الْحَسَنِ عَلَیْهِ السَّلامُ: أَبْلِغْهُ السَّلامَ وَقُلْ لَهُ: قَدْ عَلِمْتُ مَا أَرَدْتَ وَأَنَا صَائِرٌ إِلَیْکَ بُکْرَةً إِنْ شَاءَ اللَّهُ تَعَالَی.

قَالَ الْحَسَنُ بْنُ مُحَمَّدٍ النَّوْفَلِیُّ: فَلَمَّا مَضَی یَاسِرٌ الْتَفَتَ إِلَیْنَا، ثُمَّ قَالَ لِی: یَا نَوْفَلِیُّ، أَنْتَ عِرَاقِیٌّ، وَرِقَّةُ الْعِرَاقِیِّ غَیْرُ غَلِیظَةٍ؛ فَمَا عِنْدَکَ فِی جَمْعِ ابْنِ عَمِّکَ عَلَیْنَا أَهْلَ الشِّرْکِ وَأَصْحَابَ الْمَقَالاتِ؟ فَقُلْتُ: جُعِلْتُ فِدَاکَ، یُرِیدُ الامْتِحَانَ وَیُحِبُّ أَنْ یَعْرِفَ مَا عِنْدَکَ، وَلَقَدْ بَنَی عَلَی أَسَاسٍ غَیْرِ وَثِیقِ الْبُنْیَانِ، وَبِئْسَ وَاللَّهِ مَا بَنَی. فَقَالَ لِی: وَمَا بِنَاؤُهُ فِی هَذَا الْبَابِ؟ قُلْتُ: إِنَّ أَصْحَابَ الْکَلامِ وَالْبِدَعِ خِلافُ الْعُلَمَاءِ، وَذَلِکَ أَنَّ الْعَالِمَ

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لا یُنْکِرُ غَیْرَ الْمُنْکَرِ، وَأَصْحَابُ الْمَقَالاتِ وَالْمُتَکَلِّمُونَ وَأَهْلُ الشِّرْکِ أَصْحَابُ إِنْکَارٍ وَمُبَاهَتَةٍ؛ إِنِ احْتَجَجْتَ عَلَیْهِمْ بِأَنَّ اللَّهَ تَعَالَی وَاحِدٌ، قَالُوا صَحِّحْ وَحْدَانِیَّتَهُ، وَإِنْ قُلْتَ إِنَّ مُحَمَّداً رَسُولُ

say that Muhammad (a.s.) is the Messenger of God, they would say, 'Prove his Prophethood.' May I be your ransom! They confuse you and make you disprove your own proofs. They continue these false accusations until you back off.”

Al-Nawfali added, “Then the Imam (a.s.) smiled and told me, ‘O Al-Nawfali! Do you fear that they will disprove my argument?’”

Al-Nawfali said, ‘No, by God! I have never worried about you, and I hope that God willing, God will make you victorious over them!’

The Imam (a.s.) asked again, ‘O Nawfali! Would you like to know when Al-Ma’mun will feel regretful?’ He answered, ‘Yes.’ The Imam (a.s.) said, ‘When he (al-Ma’mun) hears me argue with the people of the Torah quoting their own Torah, with the people of the Gospel quoting their own Gospel, with the people of the Psalms quoting their own Psalms, with the Zoroastrians arguing in their Persian language, with the Romans in their own Latin, and with the rhetoricians using their very own rhetoric. So, if I close the avenues of argument in the face of each arguing party and disprove his claim, making him renounce his statement from its onset and referring to my own statement, then Al-Ma’mun will realize that he has not achieve what he aspires to achieve. It is then that he will feel regretful. And there is no

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strength save in the Highest, the Almighty God.’”

On the following day, Al-Fadhl ibn Sahl went in a hurry to see the Imam (a.s.) and told him, “May I be your ransom! Your cousin is waiting for you. The people have gathered together. When will you go to him?”

Al-Ridha’ (a.s.) told him, “You go ahead. God willing, I will come to you.” Then he (a.s.) made ablutions for praying, drank something, ate some soup with us and we all left. Then we reached Al-Ma’mun’s palace. The meeting was full of people. Muhammad ibn Ja’far, some of the Talibites and the Hashemites, and the Commanders of the Army were amongst those present.

When Al-Ridha’ (a.s.) entered, Al-Ma’mun stood up. Muhammad ibn Ja’far and all the Hashemites who were present there stood up for him. The Imam and Al-Ma’mun sat down while all the people were still standing, until Al-Ma’mun ordered them to sit down. Al-Ma’mun talked to the Imam (a.s.) for a while. Then Al-Ma’mun turned to the Catholic

اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قَالُوا ثَبِّتْ رِسَالَتَهُ ثُمَّ یُبَاهِتُونَ الرَّجُلَ وَهُوَیُبْطِلُ عَلَیْهِمْ بِحُجَّتِهِ وَیُغَالِطُونَهُ حَتَّی یَتْرُکَ قَوْلَهُ فَاحْذَرْهُمْ جُعِلْتُ فِدَاکَ. قَالَ: فَتَبَسَّمَ عَلَیْهِ السَّلامُ ثُمَّ قَالَ: یَا نَوْفَلِیُّ أَفَتَخَافُ أَنْ یَقْطَعُونِی عَلَی حُجَّتِی؟ قُلْتُ: لا وَاللَّهِ، مَا خِفْتُ عَلَیْکَ قَطُّ، وَإِنِّی لأرْجُو أَنْ یُظْفِرَکَ اللَّهُ بِهِمْ إِنْ شَاءَ اللَّهُ تَعَالَی. فَقَالَ لِی: یَا نَوْفَلِیُّ أَتُحِبُّ أَنْ تَعْلَمَ مَتَی یَنْدَمُ الْمَأْمُونُ؟ قُلْتُ: نَعَمْ. قَالَ: إِذَا سَمِعَ احْتِجَاجِی عَلَی أَهْلِ التَّوْرَاةِ بِتَوْرَاتِهِمْ، وَعَلَی أَهْلِ الإِنْجِیلِ بِإِنْجِیلِهِمْ، وَعَلَی أَهْلِ الزَّبُورِ بِزَبُورِهِمْ، وَعَلَی الصَّابِئِینَ بِعِبْرَانِیَّتِهِمْ، وَعَلَی أَهْلِ الْهَرَابِذَةِ

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بِفَارِسِیَّتِهِمْ، وَعَلَی أَهْلِ الرُّومِ بِرُومِیَّتِهِمْ، وَعَلَی أَصْحَابِ الْمَقَالاتِ بِلُغَاتِهِمْ. فَإِذَا قَطَعْتُ کُلَّ صِنْفٍ وَدَحَضْتُ حُجَّتَهُ، وَتَرَکَ مَقَالَتَهُ وَرَجَعَ إِلَی قَوْلِی، عَلِمَ الْمَأْمُونُ أَنَّ الْمَوْضِعَ الَّذِی هُوَ بِسَبِیلِهِ لَیْسَ بِمُسْتَحِقٍّ لَهُ، فَعِنْدَ ذَلِکَ تَکُونُ النَّدَامَةُ مِنْهُ. وَلا حَوْلَ وَلا قُوَّةَ إِلا بِاللَّهِ الْعَلِیِّ الْعَظِیمِ.

فَلَمَّا أَصْبَحْنَا أَتَانَا الْفَضْلُ بْنُ سَهْلٍ فَقَالَ لَهُ: جُعِلْتُ فِدَاکَ، ابْنُ عَمِّکَ یَنْتَظِرُکَ، وَقَدِ اجْتَمَعَ الْقَوْمُ. فَمَا رَأْیُکَ فِی إِتْیَانِهِ؟ فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلامُ: تَقَدَّمْنِی وَإِنِّی صَائِرٌ إِلَی نَاحِیَتِکُمْ إِنْ شَاءَ اللَّهُ.

ثُمَّ تَوَضَّأَ وُضُوءَهُ لِلصَّلاةِ وَشَرِبَ شَرْبَةَ سَوِیقٍ وَسَقَانَا مِنْهُ، ثُمَّ خَرَجَ وَخَرَجْنَا مَعَهُ حَتَّی دَخَلْنَا عَلَی الْمَأْمُونِ. فَإِذَا الَْمجْلِسُ غَاصٌّ بِأَهْلِهِ، وَمُحَمَّدُ بْنُ جَعْفَرٍ فِی جَمَاعَةِ الطَّالِبِیِّینَ وَالْهَاشِمِیِّینَ، وَالْقُوَّادُ حُضُورٌ، فَلَمَّا دَخَلَ الرِّضَا عَلَیْهِ السَّلامُ قَامَ الْمَأْمُونُ وَقَامَ مُحَمَّدُ بْنُ جَعْفَرٍ وَجَمِیعُ بَنِی هَاشِمٍ، فَمَا زَالُوا وُقُوفاً وَالرِّضَا عَلَیْهِ السَّلامُ جَالِسٌ مَعَ الْمَأْمُونِ حَتَّی أَمَرَهُمْ بِالْجُلُوسِ فَجَلَسُوا. فَلَ_مْ یَزَلِ الْمَأْمُونُ مُقْبِ_لاً عَلَیْهِ یُحَدِّثُهُ سَ_اعَةً. ثُمَّ الْتَفَ__تَ إِلَی

Archbishop and said, “O Catholic Archbishop! This is my cousin Ali ibn Musa ibn Ja'far (a.s.). He is one of the children of (the Blessed Lady) Fatima (a.s.) - the daughter of our Prophet (S) - and Ali ibn Abi Talib (a.s.). I would like you to have a debate with him and be fair with him.

The Catholic Archbishop said, “O Commander of the Faithful! How can I argue with a man who argues with me using a Book which we have denied and a Prophet whom I do not believe in?”

Al-Ridha’ (a.s.) told him, “O Christian! Will you accept it if I present proofs from your Gospel?”

The Catholic Archbishop

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said, “How could I reject what the Bible speaks about? I swear to God that I will accept it even if I dislike it.”

Al-Ridha’ (a.s.) told him, “Ask whatever you wish to ask and receive your answer.”

The Catholic Archbishop said, “What is your opinion about the Prophethood of Jesus (a.s.) and his Book? Do you deny either one of them?”

Al-Ridha’ (a.s.) said, “I admit to the Prophethood of Jesus (a.s.), his Book, and what he advised his nation to do- which his disciples accepted. However, I reject the Prophethood of any Jesus who has not professed the Prophethood of Muhammad, his Book and what he (a.s.) advised his nation to do.”

The Catholic Archbishop said, “Aren't precepts proved through two just witnesses?”

The Imam (a.s.) said, “Yes.” The Catholic Archbishop said, “Therefore, name two witnesses other than the people of your own nation and ones whom Christianity does not reject to testify to the Prophethood of Muhammad. Likewise, ask us a similar thing from people other than our own nation.”

Al-Ridha’ (a.s.) said, “O Christian! Now you are speaking fairly. Do you accept a just person who was given preference (over others) by the Messiah - Jesus (a.s.): the son of (the Blessed Lady) Mary?”

The Catholic Archbishop said, “Who is the just one? Name him for me.”

The Imam (a.s.) said, “What is your opinion of John al-Daylami?”

الْجَاثَلِیقِ فَقَالَ: یَا جَاثَلِیقُ هَذَا ابْنُ عَمِّی عَلِیُّ بْنُ مُوسَی بْنِ جَعْفَرٍ وَهُوَمِنْ وُلْدِ فَاطِمَةَ بِنْتِ نَبِیِّنَا، وَابْنُ عَلِیِّ بْنِ أَبِی طَالِبٍ عَلَیْهِ السَّلامُ فَأُحِبُّ أَنْ تُکَلِّمَهُ

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وَتُحَاجَّهُ وَتُنْصِفَهُ.

فَقَالَ الْجَاثَلِیقُ: یَا أَمِیرَ الْمُؤْمِنِینَ کَیْفَ أُحَاجُّ رَجُلاً یَحْتَجُّ عَلَیَّ بِکِتَابٍ أَنَا مُنْکِرُهُ وَنَبِیٍّ لا أُومِنُ بِهِ؟

فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا نَصْرَانِیُّ، فَإِنِ احْتَجَجْتُ عَلَیْکَ بِإِنْجِیلِکَ أَتُقِرُّ بِهِ؟

قَالَ الْجَاثَلِیقُ: وَهَلْ أَقْدِرُ عَلَی دَفْعِ مَا نَطَقَ بِهِ الإِنْجِیلُ؟ نَعَمْ وَاللَّهِ أُقِرُّ بِهِ عَلَی رَغْمِ أَنْفِی.

فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: سَلْ عَمَّا بَدَا لَکَ، وَاسْمَعِ الجَوَابَ.

فَقَالَ الجَاثْلِیقُ: مَا تَقُولُ فِی نُبُوَّةِ عِیسَی وَکِتَابِهِ؟ هَلْ تُنْکِرُ مِنْهُمَا شَیْئاً؟

قَالَ الرِّضَا: اَنَا مُقِرٌّ بِنُبُوَّةِ عِیسَی وَکِتَابِهِ وَمَا بَشَّرَ بِهِ أُمَّتَهُ وَأَقَرَّتْ بِهِ الْحَوارِیُّونَ، وَکَافِرٌ بِنُبُوَّةِ کُلِّ عِیسَی لَمْ یُقِرَّ بِنُبُوَّةِ مُحَمَّدٍ صَلّی اللهُ عَلَیْهِ وَآلِهِ وَبِکِتَابِهِ وَلَمْ یُبَشِّرْ بِهِ أُمَّتَهُ.

قَالَ الجَاثْلِیقُ: أَلَیْسَ إِنَّمَا نَقْطَعُ الأَحْکَامَ بِشَاهِدَیْ عَدْلٍ؟

قَالَ عَلَیْهِ السَّلاَمُ : بَلَی.

قَالَ: فَأَقِمْ شَاهِدَیْنِ مِنْ غَیْرِ أَهْلِ مِلَّتِکَ عَلَی نُبُوَّةِ مُحَمَّدٍ (صَلّی اللهُ عَلَیْهِ وَآلِهِ) مِمَّنْ لاَ تُنْکِرُهُ النَّصْرَانِیَّةُ، وَسَلْنَا مِثْلَ ذَلِکَ مِنْ غَیْرِ أَهْلِ مِلَّتِنَا.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: اَلآنَ جِئْتَ بِالنَّصَفَةِ یَا نَصْرَانِیُّ. اَلاَ تَقْبَلُ مِنِّی العَدْلَ المُقَدَّمَ عِنْدَ المَسِیحِ عِیسَی بْنِ مَرْیَمَ عَلَیْهِ السَّلاَمُ؟

قَالَ الجَاثْلِیقُ: وَمَنْ هَذا العَدْلُ؟ سَمِّهِ لِی.

قَالَ: مَا تَقُولُ بِیُوحَنّا الدَّیْلَمِیِّ؟

The Catholic Archbishop said, “Bravo! Bravo!” You have mentioned the person loved the most by the Messiah.”

TheImam (a.s.) said, “Then I ask you to swear to and tell me whether or not the Bible says that John says, ‘The Messiah has informed me of the religion of Muhammad, the Arab, and has given me the glad tidings about him who will be (a Prophet) after him. Therefore, I gave the glad tidings of him to the disciples and they believed in him.’”

The Catholic Archbishop said, “John did quote

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this from the Messiah. He did give the glad tidings of a man who will be a Prophet, his Household and his Trustees. He has not clarified when this will happen and has not named them so that we may know who they are.”

Al-Ridha’ (a.s.) said, “If we bring someone here who can recite the Bible and he recites to you Muhammad's name, his Household, and his nation, will you believe in him?” The Catholic Archbishop said, “What a sound suggestion!”

Al-Ridha’ (a.s.) turned to Nestus the Roman and asked him, “Have you memorized the third Book of the Bible?”

He answered, “I have thoroughly memorized it.” Then the Imam (a.s.) addressed the Catholic Archbishop and said, “Can you recite the Bible?” The Catholic Archbishop said, “Yes, of course.”

The Imam (a.s.) said, “Then I will recite to you (a.s.ome verses from) the third Book. If Muhammad (a.s.), his Household, and his nation were mentioned in it, then bear witness! And if they have not been mentioned therein, then do not bear witness.” Then the Imam (a.s.) recited to him some of the verses of the third Book until he (a.s.) reached the reference to the Prophet (S). He stopped reading and said, “O Christian! I challenge you to swear by the Messiah and his mother. Have you realized that I have knowledge of the Bible?” He replied, “Yes.”

The Imam recited to him some verses from the third Book concerning the reference to the Prophet, his Household and his community. Then the Imam

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(a.s.) said, “O Christian! What do you think now? These are the words of Jesus: the son of (the Blessed Lady) Mary (a.s.). If you deny what the Bible says, then you will deny Moses (a.s.) and Jesus (a.s.). If you deny them, then it is incumbent (upon the people) to kill you since you have blasphemed against your Lord, your Prophet and your Book.”

قَالَ: بَخٍ بَخٍ، ذَکَرْتَ أَحَبَّ النّاسِ إلی المَسِیحِ.

قَالَ: فَأَقْسَمْتُ عَلَیْکَ هَلْ نَطَقَ الإنْجِیلُ أَنَّ یُوحَنّا قَالَ: إنمَّا المَسِیحُ أخْبَرَنِی بِدِینِ مُحَمَّدٍ العَرَبِیِّ وَبَشَّرَنِی بِهِ أَنَّهُ یَکُونُ مِنْ بَعْدِهِ فَبَشَّرْتُ بِهِ الحَوَارِیِّینَ فَآمَنُوا بِهِ؟

قَالَ الجَاثْلِیقُ: قَدْ ذَکَرَ ذَلِکَ یُوحَنّا عَنِ المَسِیحِ وَبَشَّرَ بِنُبُوَّةِ رَجُلٍ وَبِأَهْلِ بَیْتِهِ وَوَصِیِّهِ وَلَمْ یُلَخِّصْ مَتی یَکُونُ ذَلِکَ، وَلَمْ تُسَمَّ لَنَا القَوْمُ فَنَعْرِفَهُمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَإنْ جِئْنَاکَ بِمَنْ یَقْرَأُ الإنْجِیلَ فَتَلا عَلَیْکَ ذِکْرَ مُحَمَّدٍ وَأَهْلِ بَیْتِهِ وَأُمَّتِهِ، أَتُؤْمِنُ بِهِ؟

قَالَ: سَدیداً.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ لِنَسْطاسَ الرُّومِیِّ: کَیْفَ حِفْظُکَ لِلسِّفْرِ الثّالِثِ مِنَ الإنْجِیلِ؟

قَالَ: مَا أحْفَظَنِی لَهُ.

ثُمَّ الْتَفَتَ إلی رَأسِ الجَالُوتِ فَقَالَ: أَلَسْتَ تَقْرَأُ الإنْجِیلَ؟ قَالَ: بَلَی لَعَمْرِی.

قَالَ: فَخُذْ عَلَی السِّفْرِ، فَإنْ کَانَ فِیهِ ذِکْرُ مُحَمَّدٍ وَأَهْلِ بَیْتِهِ وَأُمَّتِهِ فَاشْهَدوا لِی، وَإنْ لَمْ یَکُنْ فِیهِ ذِکْرُهُ فَلا تَشْهَدُوا لِی.

ثُمَّ قَرَأَ عَلَیْهِ السَّلاَمُ السِّفْرَ الثَّالِثَ، حَتّی إذَا بَلَغَ ذِکْرَ النَّبِیِّ صَلّی اللهُ عَلَیْهِ وَآلِهِ وَقَفَ ثُمَّ قَالَ: یَا نَصْرَانِیُّ إنّی أسْأَلُکَ بِحَقِّ المَسِیحِ وَأُمِّهِ، أَتَعْلَمُ أنّی عَالِمٌ بِالإنْجِیلِ؟ قَالَ: نَعَمْ.

ثُمَّ تَلاَ عَلَیْنَا ذِکْرَ مُحَمَّدٍ وَأَهْلِ بَیْتِهِ وَأُمَّتِهِ ثُمَّ قَالَ: مَا تَقُولُ یَا نَصْرَانِیُّ؟ هَذَا قَوْلُ عِیسَی بْنِ مَرْیَمَ عَلَیْهِ السَّلاَمُ فَإنْ کَذَّبْتَ بِمَا یَنْطِقُ بِهِ الإنْجِیلُ فَقَدْ کَذَّبْتَ مُوسَی وَعِیسَی عَلَیْهِمَا السَّلامُ، وَمَتی أَنْکَرْتَ هَذَا الذِّکْرَ

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وَجَبَ عَلَیْکَ القَتْلُ لأَنَّکَ تَکُونُ قَدْ کَفَرْتَ بِرَبِّکَ وَنَبِیِّکَ وَبِکِتَابِکَ.

The Catholic Archbishop said, “I do not deny the clear things in the Bible, rather I profess them.”

The Imam (a.s.) asked others who were present, “Bear witness that he professed.”

Then the Imam (a.s.) told the Catholic Archbishop, “O Catholic Archbishop! Ask me any other questions that you wish to ask.”

The Catholic Archbishop asked, “What about the disciples of Jesus (a.s.): the son of (the Blessed Lady) Mary (a.s.)? How many were they? And tell me about the scholars of the Bible. How many were they?”

Al-Ridha’ (a.s.) said, “You have found the expert! As for (the number of) the disciples, they were twelve men. The best and the most learned of them was Aluqas (Luke). As for (the number of) Christian scholars, there were three men: John (Yohanna), ‘the greatest’, John at Qriqisiya, and John - the al-Daylami at Zijar, who made reference to the Prophet Muhammad (S). It is he who gave the good news to the nation of Jesus and the Children of Israel about the Prophet Muhammd.”(1)

The Imam (a.s.) added, “O Christian! By God, we believe in the Jesus who believed in Muhammad (a.s.). We have nothing against Jesus (a.s.) except for his weakness and the paucity of his fasting and prayer.”

The Catholic Archbishop said, “By God, you have corrupted your knowledge! Your affair has become weak! I thought that you were the most learned of the Muslims!”

Al-Ridha’ (a.s.) asked, “Why?” The Catholic Archbishop said, “Since you said that

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Jesus was weak with little fasting and praying, while Jesus never broke fasting by day and never slept at night. He always fasted during the day and prayed at night.”

Al-Ridha’ (a.s.) said, “For whom did he fast and pray?” The Catholic Archbishop did not answer, not knowing what to say.

Al-Ridha’ (a.s.) said, “I want to ask you a question.” The Catholic Archbishop said, “Ask. I will respond to you if I know the answer.”

Al-Ridha’ (a.s.) said, “Why do you deny that Jesus (a.s.) gave life to the dead with the Honorable the Exalted God’s permission?”

The Catholic Archbishop said, “I denied that before, since whoever gives

قَالَ الجَاثْلِیقُ: لا أُنْکِرُ مَا قَدْ بَانَ لِی فِی الإنْجِیلِ، وَإنّی لَمُقِرٌّ بِهِ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: إشْهَدُوا عَلَی إقْرَارِهِ. ثُمَّ قَالَ: یَا جَاثْلِیقُ، سَلْ عَمّا بَدا لَکَ.

قَالَ الجَاثْلِیقُ: أخْبِرْنِی عَنْ حَوَارِیِّی عِیسَی بْنِ مَرَیْمَ عَلَیْهِ السَّلاَمُ؛ کَمْ کَانَ عِدَّتَهُمْ؟ وَعَنْ عُلَمَاءِ الإنْجِیلِ؛ کَمْ کَانوا؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: عَلَی الْخَبِیرِ سَقَطْتَ! أمّا الحَوَارِیُّونَ فَکَانُوا اثْنَیْ عَشَرَ رَجُلاً، وَکَانَ أَعْلَمَهُمْ وَأَفْضَلَهُمْ ألُوقَا. وَأمّا عُلَمَاءُ النَّصَارَی فَکَانوا ثَلاثَةَ رِجَالٍ: یُوحَنّا الأَکْبَرُ بِأَجّ، وَیُوحَنّا بِقِرْقِیسِیا، وَیُوحَنّا الدَّیْلَمِیَّ بِرَجَازَ. وَعِنْدَهُ کَانَ ذِکْرُ النَّبِیِّ صَلّی اللهُ عَلَیْهِ وَآلِهِ وَذِکْرُ أهْلِ بَیْتِهِ وَأُمَّتِهِ، وَهُوَ الَّذِی بَشَّرَ أُمَّةَ عِیسَی وَبَنِی إسْرَائِیلَ بِهِ.

ثُمَّ قَالَ لَهُ: یَا نَصْرَانِیُّ، وَاللهِ إنّا لَنُؤْمِنُ بِعِیسَی الَّذِی آمَنَ بِمُحَمَّدٍ صَلّی اللهُ عَلَیْهِ وَآلِهِ وَمَا نَنْقِمُ عَلَی عِیساکُمْ شَیْئاً إلاّ ضَعْفَهُ وَقِلَةَ صِیامِهِ وَصَلاتِهِ.

قَالَ الجَاثْلِیقُ: أفْسَدْتَ وَاللهِ عِلْمَکَ وَضَعَّفْتَ أمْرَکَ وَمَا کُنْتُ ظَنَنْتُ إلاّ أنَّکَ أعْلَمُ أهْلِ الإسْلاَمِ! قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: وَکَیْفَ ذَاکَ؟

قَالَ الجَاثْلِیقُ: مِنْ قَوْلِکَ أنَّ عِیسَی کَانَ ضَعِیفاً

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قَلِیلَ الصِّیَامِ قَلِیلَ الصَّلاَةِ؛ وَمَا أفْطَرَ عِیسَی یَوماً قَطُّ وَلاَ نَامَ بِلَیْلٍ قَطُّ وَمَا زَالَ صَائِمَ الدَّهْرِ وَقَائِمَ اللَّیْلِ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَلِمَنْ کَانَ یَصُومُ وَیُصَلِّی؟! قَالَ: فَخَرِسَ الجَاثْلِیقُ وَانْقَطَعَ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا نَصْرَانِیُّ، أَسْأَلُکَ عَنْ مَسْأَلَةٍ. قَالَ: سَلْ؛ فَإنْ کَانَ عِنْدِی عِلْمُهَا أَجَبْتُکَ. قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: مَا أَنْکَرْتَ أنَّ عِیسَی عَلَیْهِ السَّلاَمُ کَانَ یُحْیِی المَوْتَی بِإذْنِ اللهِ عَزَّ وَجَلَّ؟

قَالَ الجَ__اثْلِیقُ: أنْکَ_رْتُ ذَلِکَ مِنْ أَجْلِ أنَّ مَنْ أحْیَی المَوْتَی وَأبْرَأَ الأَکْمَهَ وَالأَبْرَصَ فَهُوَ

life to the dead and heals the blind and the leprous is a lord worthy of being worshipped.”

Al-Ridha’ (a.s.) said, “Well. Indeed al-Yasa (Elija) did just as Jesus (a.s.) did. He walked on water, gave life to the dead, and healed the blind and the leprous. Why did his nation not adopt him as a Lord? Why did not anyone worship him as a god other than God?”

The Prophet Hezqeel (Ezekiel) (a.s.) did just what Jesus (a.s.) did. He gave life to thirty-five men sixty years after their death.” Then the Imam (a.s.) turned towards the Catholic Archbishop and told him, “O Catholic Archbishop! Have you found the following about some of the youth of the Children of Israel in the Torah? When Bukht Nasr (Nebuchadnezzar) invaded Jerusalem, he chose from amongst the Children of Israel who were enslaved and took them with him to go to Babylon. Then the Honorable the Exalted God dispatched al-Yasa' for them and he gave life to them. This (a.s.tatement) is in the Torah. No one but an atheist would

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deny it.”

The Catholic Archbishop said, “I have heard about this and know it.” The Imam (a.s.) said, “That is right.”

Then the Imam (a.s.) said, “O Jew! See if I read the following Book of the Torah properly.” The Imam (a.s.) then recited some of the verses from the Torah for us. The Jew who was surprised hearing how the Imam (a.s.) was reciting the Torah kept moving his body. He then faced the Christian and asked, “O Christian! Were these before Jesus (a.s.) or was Jesus (a.s.) before them?” The Catholic Archbishop said, “They were before him.”

Al-Ridha’ (a.s.) said, “(People from) the Quraysh (tribe) gathered around God's Messenger Muhammad (a.s.) and asked him to give life to their dead. He (a.s.) sent along Ali ibn Abi Talib with them and told him, “Go to the cemetery and loudly call the people about whom they have asked, Say, “O so-and-so, so-and-so, etc.” Tell them, “God’s Messenger Muhammad (a.s.) says, ‘Rise with the permission of the Honorable the Exalted God!’ Then they will all arise and brush off the dust from their heads.” The people from the Quraysh tribe walked towards them and asked them about their affairs. They told them that Muhammad was appointed as a Prophet. The people who had risen from the dead said, “We wish we had lived in his age and believed in him!”(1) The Prophet healed the blind, the leprous and the insane. He spoke with the beasts, the birds, the jinn,

رَبٌّ مُسْتَحِقٌّ لأَنْ یُعْبَدَ.

قَالَ الرِّضَا

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عَلَیْهِ السَّلامُ: فَإنَّ الْیَسَعَ قَدْ صَنَعَ مِثْلَ صُنْعِ عِیسَی عَلَیْهِ السَّلامُ: مَشَی عَلَی المَاءِ وَأَحْیَی المَوْتَی وَأبْرَأَ الأَکْمَهَ وَالأَبْرَصَ، فَلَمْ تَتَّخِذْهُ أُمَّتُهُ رَبّاً، وَلَمْ یَعْبُدْهُ أَحَدٌ مِنْ دُونِ اللهِ عَزَّ وَجَلَّ. وَلَقَدْ صَنَعَ حِزْقِیلُ النَّبِیُّ عَلَیْهِ السَّلاَمُ مِثْلَ مَا صَنَعَ عِیسَی بْنِ مَرْیَمَ فَأَحْیَا خَمْسَةً وَثَلاثِینَ ألْفِ رَجُلٍ مِنْ بَعْدِ مَوْتِهِمْ بِسِتِّینَ سَنَةً.

ثُمَّ الْتَفَتَ إلی رَأسِ الجَالُوتِ فَقَالَ لَهُ: یَا رَأسَ الجَالُوتِ، أَتَجِدُ هَؤُلاءِ فِی شَبَابِ بَنِی إسْرَائِیلَ فِی التَّوْرَاةِ؟ إخْتَارَهْمْ بُخْتْ نُصَّرَ مِنْ سَبْیِ بَنِی إسْرَائِیلِ حِینَ غَزا بَیْتَ المَقْدِسِ، ثُمَّ انْصَرَفَ بِهِمْ إلی بَابِلَ فَأَرْسَلَهُ اللهُ عَزَّ وَجَلَّ إلَیْهِمْ فَأحْیَاهُمْ. هَذا فِی التَّوْرَاةِ لاَ یَدْفَعُهُ إلاّ کَافِرٌ مِنْکُمْ. قَالَ رَأسُ الجَالُوتِ: قَدْ سَمِعْنَا بِهِ وَعَرَفْنَاهُ. قَالَ: صَدَقْتَ.

ثُمَّ قَالَ: یَا یَهُودِیُّ، خُذْ عَلَی هَذا السِّفْرِ مِنَ التَّوْرَاةِ.

فَتَلاَ عَلَیْهِ السَّلاَمُ عَلَیْنَا مِنَ التَّوْرَاةِ آیَاتٍ، فَأَقْبَلَ الیَهُودِیُّ یَتَرَجَّجُ لِقِرائَتِهِ وَیَتَعَجَّبُ! ثُمَّ أقْبَلَ عَلَی النَّصْرَانِیِّ فَقَالَ: یَا نَصْرَانِیُّ، أَفَهَؤُلاءِ کَانُوا قَبْلَ عِیسَی أَمْ عِیسَی کَانَ قَبْلَهُمْ؟

قَالَ: بَلْ کَانُوا قَبْلَهُ.

فَقَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: لَقَدِ اجْتَمَعَتْ قُرَیْشٌ عَلَی رَسُولِ اللهِ صَلّی اللهُ عَلَیْهِ وَآلِهِ فَسَأَلُوهُ أَنْ یُحْیِیَ لَهُمْ مَوْتَاهُمْ، فَوَجَّهَ مَعَهُمْ عَلِیُّ بْنُ أبِی طَالِبٍ عَلَیْهِ السَّلاَمُ فَقَالَ لَهُ: إذْهَبْ إلی الجَبّانَةِ، فَنَادِ بِأَسْمَاءِ هَؤُلاءِ الرَّهْطِ الَّذِینَ یَسْأَلُونَ عَنْهُمْ بِأَعْلَی صَوْتِکِ: یَا فُلانُ وَیَا فُلانُ وَیَا فُلانُ، یَقُولُ لَکُمْ مُحَمَّدٌ رَسُولُ اللهِ (صَلّی اللهُ عَلَیْهِ وَآلِهِ) قُومُوا بِإذْنِ اللهِ عَزَّ وَجَلَّ. فَقَامُوا یَنْفِضُونَ التُّرَابَ عَنْ رُؤوسِهِمْ. فَأَقْبَلَتْ قُرَیْشٌ یَسْأَلُونَهُمْ عَنْ أُمُورِهِمْ. ثُمَّ أخْبَرُوهُمْ أَنَّ مُحَمَّداً بُعِثَ نَبِیّاً، فَقَالُوا: وَدِدْنَا أنّا أدْرَکْنَاهُ فَنُؤْمِنَ بِهِ. وَلَقَدْ أبْرَأَ الأَکْمَهَ وَالأَبْرَصَ وَالمَجَانِینَ، وَکَلَّمَهُ البَهَائِمُ وَالطَّیْرُ وَالجِنُّ وَالشَّیَاطِینُ، وَلَمْ نَتَّخِذْهُ رَبّاً مِنْ دُونِ اللهِ عَزَّ وَجَلَّ،

and Satan. Still, we

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do not adopt him as a Lord other than God. We do not deny the nobilities of any of these Prophets. But you who have adopted Jesus (a.s.) as a Lord, so then is it permissible for you to adopt al-Yasa and Hizqeel as two Lords, for they did just as Jesus (a.s.): the son of (the Blessed Lady) Mary (a.s.) did - acts such as giving life to the dead and else?

Moreover, thousands of the Children of Israel left their homeland in fear of death due to plague. God made them die immediately. The people of the village built a fence around them, and left them there until their bones decayed. One of the Prophets of the Children of Israel passed by. He was amazed when he saw many decayed bones. The Honorable the Exalted God revealed to him, “Would you like Me to bring them to life so that you can admonish them?” The Prophet (S) said, “Yes, Lord!” Then the Honorable the Exalted God revealed to him, “Then call them.” He said, “O decayed bones! Rise with God’s permission.” They all rose while brushing off the dust from their heads.”

Also Abraham - the friend of God the Merciful (a.s.) - took the birds, cut them into pieces, and put each piece on a mountain top. He called out to them and they came towards him. Moses the son of Imran (a.s.) and seventy of his companions whom he had chosen went to the mountain. They told Moses

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(a.s.), “You have seen God, then show Him to us.” Moses (a.s.) told them, “I have not seen Him.” But they said, ‘…We shall never believe in thee until we see Allah manifestly…’(1)

A thunderbolt struck them, and burnt them all up. Only Moses (a.s.) survived. Moses (a.s.) said, “O my Lord! I chose seventy men from among the Children of Israel and brought them to the mountain. Shall I return by myself? How shall my people believe what I must tell them? ‘If it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us?(2)’ ’’

Then the Honorable the Exalted God gave life to them after their death. You cannot deny all these things which I have told you, for the Torah, the Bible, the Psalms of David and the Quran have mentioned them. If all those who gave life to the dead, healed the blind, the leprous and the mad were adopted as Lords other than God, then you should also adopt them as Lords. O Christian! What is your opinion?”

وَلَمْ نُنْکِرْ لأَحَدٍ مِنْ هَؤُلاءِ فَضْلَهُمْ. فَمَتی إتَّخَذْتُمْ عِیسَی رَبّاً جَازَ لَکُمْ أنْ تَتَّخِذُوا الْیَسَعَ وَحِزْقِیلَ رَبّاً، لأَنَّهُمَا قَدْ صَنَعَا مِثْلَ مَا صَنَعَ عِیسَی بْنِ مَرْیَمَ عَلَیْهِ السَّلاَمُ مِنْ إحْیَاءِ المَوْتَی وَغَیْرِهِ. وَإنَّ قَوْماً مِنْ بَنِی إسْرَائِیلَ خَرَجُوا مِنْ بِلاَدِهِمْ مِنَ الطّاعُونِ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَأَمَاتَهُمُ اللهُ فِی سَاعَةٍ وَاحِدَةٍ، فَعَمَدَ أَهْلُ تِلْکَ القَرْیَةِ فَحَظَرُوا عَلَیْهِمْ حَظِیرَةً فَلَمْ یَزالُوا فِیهَا حَتّی نَخِرَتْ

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عِظَامُهُمْ وَصَارُوا رَمِیماً. فَمَرَّ بِهِمْ نَبِیٌّ مِنْ أنْبِیَاءِ بَنِی إسْرَائِیلَ فَتَعَجَّبَ مِنْهُمْ وَمِنْ کَثْرَةِ العِظَامِ الْبَالِیَةِ، فَأَوْحَی اللهُ عَزَّ وَجَلَّ إلَیْهِ: أَتُحِبُّ أَنْ أُحْیِیَهُمْ لَکَ فَتُنْذِرَهُمْ؟ قَالَ: نَعَمْ یَا رَبِّ.

فَأَوْحَی اللهُ عَزَّ وَجَلَّ إلَیْهِ أنْ نَادِهِمْ. فَقَالَ: أیَّتُهَا العِظَامُ البَالِیَةُ، قُومِی بِإذْنِ اللهِ عَزَّ وَجَلَّ. فَقَامُوا أحْیَاءَ أجْمَعِینَ یَنْفُضُونَ التُّرَابَ عَنْ رُؤوسِهِمْ.

ثُمَّ إنَّ إبْرَاهِیمَ خَلِیلِ الرَّحْمَنِ عَلَیْهِ السَّلاَمُ حِینَ أخَذَ الطَّیْرَ فَقَطَّعَهُنَّ قِطَعاً، ثُمَّ وَضَعَ عَلَی کُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً، ثُمَّ نَادَاهُنَّ فَأَقْبَلْنَ سَعْیاً إلَیْهِ.

ثُمَّ مُوسَی بْنِ عِمْرَانَ عَلَیْهِ السَّلاَمُ وَأصْحَابُهُ السَّبْعُونَ الَّذِینَ اخْتَارَهُمْ؛ صَارُوا مَعَهُ إلی الجَبَلِ فَقَالُوا لَهُ: إنَّکَ قَدْ رَأَیْتَ اللهَ سُبْحَانُهُ، فَأَرِنَاهُ کَمَا رَأَیْتَهُ! فَقَالَ لَهُمْ: إنّی لَمْ أَرَهُ.

فَقَالُوا: لَنْ نُؤْمِنَ لَکَ حَتّی نَرَی اللهَ جَهْرَةً. فَأَخَذَتْهُمُ الصَّاعِقَةُ فَاحْتَرَقوا عَنْ آخِرِهِمْ، وَبَقِیَ مُوسَی وَحِیداً فَقَالَ: یَا رَبِّ إخْتَرْتُ سَبْعِینَ رَجُلاً مِنْ بَنِی إسْرَائِیلَ فَجِئْتُ بِهِمْ وَأرْجَعُ وَحْدِی! فَکَیْفَ یُصَدِّقُنِی قَوْمِی بِمَا أُخْبِرُهُمْ بِهِ؟ فَلَوْ شِئْتَ أَهْلَکْتَهُمْ مِنْ قَبْلُ وَإیَّایَ. أتُهْلِکُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنّا؟ فَأحْیَاهُمُ اللهُ عَزَّ وَجَلَّ مِنْ بَعْدِ مَوْتِهِمْ.

وَکُلَّ شَیْءٍ ذَکَرْتُهُ لَکَ مِنْ هَذا لا تَقْدِرُ عَلَی دَفْعِهِ، لأَنَّ التَّوْرَاةَ وَالإنْجِیلَ وَالزَّبُورَ وَالفُرْقَانَ قَدْ نَطَقَتْ بِهِ, فَإنْ کَانَ کُلُّ مَنْ أحْیَی المَوْتَی وَأبْرَأَ الأَکْمَهَ وَالأبْرَصَ وَالمَجَانِینَ یُتَّخَذُ رَبّاً مِنْ دُونِ اللهِ فَاتَّخِذْ هَؤُلاءِ کُلَّهُمْ أرْباباً! مَا تَقُولُ یَا نَصْرَانِیُّ؟

The Catholic Archbishop said, “Yes. You are right. There is no god but God.”

Then the Imam (a.s.) turned towards the High Rabbi and told him, “O Jew! Turn to me. I swear to you by the Ten Commandments which were sent down to Moses (the son of Imran) to tell me whether or not there exists

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the following statement about the Prophet Muhammad and his nation in the Torah, “When the people of the last nation whose followers are the Rider of the Camel who extremely glorifies the Lord - new glorifications in new churches (implying mosques), then let the Children of Israel flee towards them and their dominion so that their hearts may be tranquil, since there will be swords in their hands with which they will take revenge on the unbelievers around the globe.” Is this not written in the Torah?” The High Rabbi said, “Yes, we have found that written in this manner.”

Then the Imam (a.s.) asked the Catholic Archbishop, “O Christian! How is your knowledge of the Book of Sha'ya?” He answered, “I know it letter by letter.” Then the Imam (a.s.) asked them both, “Do you know that the following statement is made by him?, ‘O people! I have seen the picture of the Rider of the Donkey. He was wearing gowns of light. And I have seen the Rider of the Camel - who is as bright as the moon.’” They answered, “Indeed Sha'ya did say that!”

Al-Ridha’ (a.s.) said, “O Christian! Do you know that Jesus (a.s.) said, ‘I am going to my Lord and your Lord, and the Paraclete is coming who shall testify to my truth just as I testified for him, and he shall explain everything to you, and he shall be the one to expose all the sins of nations, and he shall be the one

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to smash down the pillars of unbelief?’” The Catholic Archbishop said, “We accept whatever you cite from the Bible.” The Imam (a.s.) said, “O Catholic Archbishop! Have you found this established in the Bible?” The Catholic Archbishop said, “Yes.” Al-Ridha’ (a.s.) said, “O Catholic Archbishop! When you lost the first Bible, with whom did you find it?” The Catholic Archbishop said, “We only lost the Bible for one day. Then we found it fresh (in its original state). John and Matthew brought it back to us.”

Al-Ridha’ (a.s.) asked him, “How little your knowledge of the Bible and its scholars is! If what you say is right, then why is there so much dispute amongst you with each other about the Bible? The reason is that there is

فَقَالَ الجَاثْلِیقُ: اَلقَوْلُ قَوْلُکَ، وَلا إلَهَ إلاّ اللهُ.

ثُمَّ الْتَفَتَ إلی رَأسِ الجَالُوتِ فَقَالَ: یَا یَهُودِیُّ، أقْبِلْ عَلَیَّ أسْأَلْکَ بِالعَشْرَةِ الآیَاتِ الَّتِی أُنْزِلَتْ عَلَی مُوسَی بْنِ عِمْرَانَ عَلَیْهِ السَّلاَمُ. هَلْ تَجِدُ فِی التَّوْرَاةِ مَکْتُوباً بِنَبَأِ مُحَمَّدٍ صَلّی اللهُ عَلَیْهِ وَآلِهِ وَأُمَّتِهِ: إذَا جَاءَتِ الأُمَّةُ الأَخِیرَةُ أتْبَاعُ رَاکِبِ البَعِیرِ یُسَبِّحُونَ الرَّبَّ جِدّاً جِدّاً تَسْبِیحاً جَدِیداً فِی الکَنَائِسِ الجُدُدِ، فَلْیَفْزَعْ بَنُو إسْرَائِیلَ إلَیْهِمْ وَإلی مَلِکِهِمْ لِتَطْمَئِنَّ قُلُوبُهُمْ فَإنَّ بِأیْدِیهِمْ سُیُوفاً یَنْتَقِمُونَ بِها مِنَ الأُمَمِ الکَافِرَةِ فِی أقْطَارِ الأَرْضِ. أهَکَذا هُوَ فِی التَّوْرَاةِ مَکْتُوبٌ؟ قَالَ رَأسُ الجَالُوتِ: نَعَمْ! إنَّا لَنَجِدُهُ کَذَلِکَ. ثُمَّ قَالَ لِلْجَاثْلِیقِ: یَا نَصْرَانِیُّ! کَیْفَ عِلْمُکَ بِکِتَابِ شَعْیا عَلَیْهِ السَّلاَمُ؟ قَالَ: أعْرِفُهُ حَرْفاً حَرْفاً.

قَالَ لَهُمَا: أتَعْرِفَانِ هَذا مِنْ کَلامِهِ یَا قَوْمُ: إنّی رَأَیْتُ صُورَةَ رَاکِبِ الحِمَارِ لابِساً جَلابِیبَ النُّورِ، وَرَأیْتُ رَاکِبَ البَعِیرِ ضَوؤهُ مِثْلَ ضَوْءِ القَمَرِ؟

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فَقَالا: قَدْ قَالَ ذَلِکَ شَعْیا عَلَیْهِ السَّلاَمُ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا نَصْرَانِیُّ، هَلْ تَعْرِفُ فِی الإنْجِیلِ قَوْلَ عِیسَی عَلَیْهِ السَّلامُ: إنّی ذَاهِبٌ إلی رَبِّکُمْ وَرَبّی، وَالبَارْقَلِیطا جَاءَ هُوَ الَّذِی یَشْهَدُ لِی بِالحَقِّ کَمَا شَهِدْتُ، وَهُوَ الَّذِی یُفَسِّرُ لَکُمْ کُلَّ شَیءٍ، وَهُوَ الَّذِی یَبْدَأُ فَضَائِحَ الأُمَمِ، وَهُوَ الَّذِی یَکْسِرُ عَمُودَ الکُفْرِ؟

فَقَالَ الجَاثْلِیقُ: مَا ذَکَرْتَ شَیْئاً مِنَ الإنْجِیلِ إلاّ وَنَحْنُ مُقِرُّونَ بِهِ.

فَقَالَ: أتَجِدُ هَذا الإنْجِیلَ ثَابِتاً یَا جَاثْلِیقُ؟ قَالَ: نَعَمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا جَاثْلِیقُ، ألاَ تُخْبِرُنِی عَنِ الإنْجِیلِ الأَوَّلِ حِینَ افْتَقَدْتُمُوهُ عِنْدَ مَنْ وَجَدْتُمُوهُ، وَمَنْ وَضَعَ لَکُمْ هَذا الإنْجِیلَ؟

فَقَالَ لَهُ: مَا افْتَقَدْنَا الإنْجِیلَ إلاّ یَوْماً وَاحِداً حَتّی وَجَدْنَاهُ غَضّاً طَرِیّاً، فَأَخْرَجَهُ إلَیْنَا یُوحَنّا وَمَتّی. فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: مَا أَقَلَّ مَعْرِفَتَکَ بِسُنَنِ الإنْجِیلِ وَعُلَمَائِهِ! فَإنْ کَانَ هَذا کَمَا تَزْعُمُ، فَلِمَ اخْتَلَفْتُمْ فِی الإنْجِیلِ؟ وَإنَّم__ا وَقَ_عَ الاخْتِلافُ فِی هَذا الإنْجِیلِ الَّذِی فِی

controversy lies in the Bible which is in your hands today. Had it been the same as the first Bible, there would no disputes over it. However, I will clarify this for you myself. Know that when the first Bible was lost, the Christians gathered around their scholars and said to them, ‘'Jesus (a.s.): the son of (the Blessed Lady) Mary (a.s.) has been killed, and we have lost the Bible. You are the scholars. What do you have?’ Luke, Mark and John told them, ‘We have memorized the Bible. Do not worry about it. Do not forsake the churches. We will recite each Gospel of the Bible for you on each Sunday until we put it all together.’ Then

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Luke, Mark, John and Matthew gathered together and put together this Bible after you had lost the first one. These four students were of the first students. Did you know that?”

The Catholic Archbishop said, “I did not know this before. Now I have learned it from you due to your noble knowledge of the Bible. I heard things which you knew from you - things which my heart testifies to be the truth. Therefore, I have gained a much better understanding.”

Al-Ridha’ (a.s.) said, “How do you consider what they bear witness to?” The Catholic Archbishop said, “I completely accept whatever they say is right and bear witness to it.” Then Al-Ridha’ (a.s.) told Al-Ma’mun and those of his family and others who were present, “Be witnesses to this.” They said, “We witness to that.”

Then the Imam (a.s.) told the Catholic Archbishop, “I swear by the Son and his Mother(1) to tell us whether you know that Matthew said the following, ‘The Messiah is the son of David, the son of Abraham, the son of Isaac, the son of Jacob, the son of Yehuda, the son of Khadrun.’ Mark said the following regarding the lineage of Jesus (a.s.): the son of (the Blessed Lady) Mary (a.s.), ‘He is God’s Word placed in the human body. So it turned into the human form.’ Moreover, Luke said, ‘Jesus the son of Mary and his mother were humans made of flesh and blood. Then the Holy Spirit entered into them.’ You also testify that

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Jesus had said the following about himself, ‘O disciples! I will tell you the truth. No one will ascend the heavens, except for him who descends therefrom, except for the Rider of the Camel - the Seal of the Prophets, for he will ascend the heavens and then will descend there from.’ What do you have to say about that?”

أیَادِیکُمُ الْیَوْمَ. فَلَوْ کَانَ عَلَی الْعَهْدِ الأَوَّلِ لَمْ تَخْتَلِفُوا فِیهِ، وَلَکِنِّی مُفِیدُکَ عِلْمَ ذَلِکَ؛ إعْلَمْ أنَّهُ لَمَّا افْتُقِدَ الإنْجِیلُ الأَوَّلُ اجْتَمَعَتِ النَّصَارَی إلی عُلَمَائِهِمْ فَقَالُوا لَهُمْ: قُتِلَ عِیسَی بْنُ مَرْیَمَ عَلَیْهِ السَّلاَمُ وَافْتَقَدْنَا الإنْجِیلَ وَأنْتُمُ العُلَمَاءُ، فَمَا عِنْدَکُمْ؟

فَقَالَ لَهُمْ أَلُوقَا وَمَرْقَابُوسُ: إنَّ الإنْجِیلَ فِی صُدُورِنَا وَنَحْنُ نُخْرِجُهُ إلَیْکُمْ سِفْراً سِفْراً فِی کُلِّ أَحَدٍ، فَلا تَحْزَنُوا عَلَیْهِ، وَلا تُخْلُوا الکَنَائِسَ، فَإنّا سَنَتْلُوهُ عَلَیْکُمْ فِی کُلِّ أَحَدٍ سِفْراً سِفْراً حَتّی نَجْمَعَهُ کُلَّهُ. فَقَعَدَ أَلُوقَا وَمَرْقَابُوسُ وَیُوحَنّا وَمَتّی فَوَضَعُوا لَکُمْ هَذا الإنْجِیلَ بَعْدَ مَا افْتَقَدْتُمُ الإنْجِیلَ الأَوَّلَ. وَإنَّما کَانَ هَؤلاءِ الأَرَبَعَةُ تَلامِیذَ تَلامِیذِ الأَوَّلِینَ. أعَلِمْتَ ذَلِکَ؟ فَقَالَ الجَاثْلِیقُ: أمّا هَذا فَلَمْ أعْلَمْهُ، وَقَدْ عَلِمْتُهُ الآنَ، وَبَانَ لِی مِنْ فَضْلِ عِلْمِکَ بِالإنْجِیلِ وَسَمِعْتُ أشْیَاءَ مِمّا عَلِمْتُهُ، شَهِدَ قَلْبِی أنَّها حَقٌّ فَاسْتَزَدْتُ کَثِیراً مِنَ الفَهْمِ.

فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ : فَکَیْفَ شَهَادَةُ هَؤلاءِ عِنْدَکَ؟

قَالَ: جَائِزَةٌ! هَؤلاءِ عُلَمَاءُ الإنْجِیلِ، وَکُلُّ مَا شَهِدُوا بِهِ فَهُوَ حَقٌّ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ لِلْمَأمُونِ وَمَنْ حَضَرَهُ مِنْ أهْلِ بَیْتِهِ وَمِنْ غَیْرِهِ: إشْهَدُوا عَلَیْهِ.

قَالوا: قَدْ شَهِدْنَا.

ثُمَّ قَالَ عَلَیْهِ السَّلاَمُ لِلْجَاثْلِیقِ: بِحَقِّ الابْنِ وَأُمِّهِ، هَلْ تَعْلَمُ أنَّ مَتّی قَالَ إنَّ الْمَسِیحَ هُوَ ابْنُ دَاوُودَ بْنِ إبْرَاهِیمَ بْنِ إسْحَاقَ بْنِ یَعْقُوبَ بْنِ یَهُوذا بْنِ خَضْرونَ؟ وَقَالَ مَرْقَابُوسُ فِی نَسَبِ عِیسَی بْنِ مَرْیَمَ عَلَیْهِ السَّلاَمُ إنَّهُ

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کَلِمَةُ اللهِ أَحَلَّهَا فِی جَسَدِ الآدَمِیِّ فَصَارَتْ إنْساناً. وَقَالَ ألُوقَا إنَّ عِیسَی بْنَ مَرْیَمَ عَلَیْهِ السَّلاَمُ وَأُمَّهُ کَانا إنْسَانَیْنِ مِنْ لَحْمٍ وَدَمٍ، فَدَخَلَ فِیهَا الرُّوحُ القُدُسُ. ثُمَّ إنَّکَ تَقُولُ مِنْ شَهَادَةِ عِیسَی عَلَی نَفْسِهِ: حَقّاً أقُولُ لَکُمْ یَا مَعْشَرَ الحَوَارِیِّینَ: إنَّهُ لاَ یَصْعَدُ إلی السَّمَاءِ إلاّ مَنْ نَزَلَ مِنْهَا إلاّ رَاکِبَ البَعِیرِ خَاتَمَ الأنْبِیَاءِ، فَإنَّهُ یَصْعَدُ إلی السَّمَاءِ وَیَنْزِلُ. فَمَا تَقُولُ فِی هَذا القَوْلِ؟

The Catholic Archbishop said, “These are the words of Jesus (a.s.). We do not deny them.” Al-Ridha’ (a.s.) said, “If so, what do you say about the testimonies of Luke, Mark and Matthew regarding Jesus (a.s.) and the lineage they attributed to him?”

The Catholic Archbishop said, “They ascribed lies to Jesus (a.s.).”

Al-Ridha’ (a.s.) said, “O people! Did he not just bear witness that they (Luke, Mark and Matthew) are the Scholars of the Bible and that what they say is the truth?” The Catholic Archbishop said, “O Scholar of the Muslims! I would like you to excuse me from discussing about these men.”

Al-Ridha’ (a.s.) said, “Fine. I will excuse you from that. O Christian! Ask me whatever you wish to ask.” The Catholic said, “Let someone else ask you questions. By Jesus (a.s.), I did not think that there was a scholar like you among the Muslims.”

Al-Ridha’ (a.s.) turned towards the High Rabbi and said, “Will you ask me questions or should I ask?” The High Rabbi said, “I will ask. However, I will not accept any proofs from you except those from the Torah, the Bible,

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the Psalms of David, or the Scriptures of Abraham and Moses.”

Al-Ridha’ (a.s.) said, “Do not accept any of my proofs unless they are from the Torah as expressed by Moses (a.s.) - the son of Imran (a.s.), the Bible as expressed by Jesus (a.s.): the son of (the Blessed Lady) Mary (a.s.), or the Psalms of David as expressed by David (a.s.).”

The High Rabbi said, “How can you prove the Prophethood of Muhammad (a.s.)?”

Al-Ridha’ (a.s.) said, “Moses (a.s.) - the son of Imran, Jesus (a.s.) - the son of (the Blessed Lady) Mary (a.s.) and David (a.s.) - the Vicegerent of God on the Earth have testified to his Prophethood.”

The High Rabbi said, “Provide evidence of the testimony of Moses the son of Imran.”

Al-Ridha’ (a.s.) told him, “O Jew! Do you know that Moses said the following to the Children of Israel, ‘A Prophet will come to you from among your brethren. Believe in him and obey him.’ Do you know that the Children of Israel have no brethren other than the Children of Ishmael? Do you know about the ties of kinship between Israel and Ishmael and the relationship that existed between them from the past

قَالَ الجَاثْلِیقُ: هَذا قَوْلُ عِیسَی لاَ نُنْکِرُهُ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَمَا تَقُولُ فِی شَهَادَةِ ألُوقا وَمَرْقَابُوسَ وَمتّی عَلَی عِیسَی وَمَا نَسَبُوهُ إلَیْهِ؟

قَالَ الجَاثْلِیقُ: کَذَبوا عَلَی عِیسَی.

فَقَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا قَوْمُ، ألَیْسَ قَدْ زَکَّاهُمْ وَشَهِدَ أنَّهُمْ عُلَمَاءُ الإنْجِیلِ وَقَوْلَهُمْ حَقٌّ.

فَقَالَ الجَاثْلِیقُ: یَا عَالِمَ المُسْلِمِینَ، أُحِبُّ أنْ تَعْفِیَنِی مِنْ أمْرِ هَؤلاءِ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَإنّا

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قَدْ فَعَلْنَا. سَلْ یَا نَصْرَانِیُّ عَمّا بَدَا لَکَ.

قَالَ الجَاثْلِیقُ: لِیَسْألْکَ غَیْرِی، فَلا وَحَقِّ الْمَسِیحِ مَا ظَنَنْتُ أَنَّ فِی عُلَمَاءِ الْمُسْلِمِینَ مِثْلَکَ.

فَالْتَفَتَ الرِّضَا عَلَیْهِ السَّلامُ إِلَی رَأْسِ الْجَالُوتِ فَقَالَ لَهُ: تَسْأَلُنِی أوْ أسْأَلُکَ؟

فَقَالَ: بَلْ أسْأَلُکَ، وَلَسْتُ أقْبَلُ مِنْکَ حُجَّةً إلاّ مِنَ التَّوْرَاةِ أوْ مِنَ الإنْجِیلِ أوْ مِنْ زَبُورِ دَاوُودَ أوْ بِمَا فِی صُحُفِ إبْرَاهِیمَ وَمُوسَی.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: لاَ تَقْبَلْ مِنّی حُجَّةً إلاّ بِمَا تَنْطِقُ بِهِ التَّوْرَاةُ عَلَی لِسَانِ مُوسَی بْنِ عِمْرَانَ، وَالإنْجِیلُ عَلَی لِسَانِ عِیسَی بْنِ مَرْیَمَ، وَالزَّبُورُ عَلَی لِسَانِ دَاوُودَ.

فَقَالَ رَأسُ الجَالُوتِ: مِنْ أیْنَ تُثْبِتُ نُبُوَّةَ مُحَمَّدٍ (صَلَّی اللهُ عَلَیْهِ وَآلِهِ)؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: شَهِدَ بِنُبُوَّتِهِ مُوسَی بْنُ عِمْرَانَ وَعِیسَی بْنُ مَرْیَمَ وَدَاوُودُ خَلِیفَةُ اللهِ عَزَّ وَجَلَّ فِی الأرْضِ. فَقَالَ لَهُ: ثَبِّتْ قَوْلَ مُوسَی بْنِ عِمْرَانَ.

فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: هَلْ تَعْلَمُ یَا یَهُودِیُّ أنَّ مُوسَی أوْصَی بَنِی إسْرَائِیلَ فَقَالَ لَهُمْ: إنَّهُ سَیَأتِیکُمْ نَبِیٌّ مِنْ إخْوَانِکُمْ. بِهِ فَصَدِّقُوا وَمِنْهُ فَاسْمَعُوا. فَهَلْ تَعْلَمُ أنَّ لِبَنِی إسْرَائِیلَ إخْوَةً غَیْرَ وُلْدِ إسْمَاعِیلَ إنْ کُنْتَ تَعْرِفُ قَرَابَةَ إسْرَائِیلَ مِنْ إسْمَاعِیلَ وَالسَّبَبَ الَّذِی بَیْنَهُمَا

through Abraham (a.s.)?” The High Rabbi said, “These are the words of Moses. I do not deny them.” Al-Ridha’ (a.s.) asked him, “Has any Prophet other than Muhammad (a.s.) come from amongst the brethren of the Children of Israel?” He replied, “No.” Al-Ridha’ (a.s.) said, “Is this not correct in your opinion?” The High Rabbi said, “Yes, but I want you to prove its correctness from the Torah.”

Al-Ridha’ (a.s.) asked him, “Do you deny that the Torah says the following to you? ‘There came light from Mount Sina. Light shined upon

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us from Mount Sa’eer and it became apparent to us from Mount Faran.’” The High Rabbi said, “I am familiar with these words, but I do not know what they mean.’”

Al-Ridha’ (a.s.) said, “I will inform you about them. What is meant when it says ‘There came light from Mount Sina’ is a reference to the Blessed the Sublime God’s revelations to Moses (a.s.) on Mount Sina. And what is meant when it says, ‘Light shined upon us from Mount Sa’eer’ is a reference to the Mountain upon which the Honorable the Exalted God sent revelations to Jesus (a.s.) - the son of (the Blessed Lady) Mary (a.s.). Jesus (a.s.) was on that mountain. And what is meant when it says, ‘and it became apparent to us from Mount Faran’ is a reference to a mountain that is one day away from Mecca. As you and your friends said, the Prophet Sha'ya has said in the Torah that ‘I have seen the picture of the Rider of the Donkey. He was wearing gowns of light. And I have seen the Rider of the Camel - who is as bright as the moon.’ Who is the Rider of the Donkey? Who is the Rider of the Camel?” The High Rabbi said, “I do not know who they are.” The Imam (a.s.) said, “The Rider of the Donkey is Jesus (a.s.) and the Rider of the Camel is Muhammad (a.s.). Do you deny that this is from the Torah?” The High Rabbi

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said, “No, I do not deny that.”

Then Al-Ridha’ (a.s.) said, “Do you know the Prophet Hayquq (a.s.)?” The High Rabbi said, “Yes, I know him.” The Imam (a.s.) said, “He has said the following which your Book has also stated, ‘God brought down the Bay’an from Mount Faran. The heavens are filled with the glorification of Ahmad and his nation. He will carry his troops at sea just as he carries them on land. He will bring us a new Book after the destruction of the Holy House (in Jerusalem).’ Did you know this (a.s.tatement) and do you believe in it?” The High Rabbi said, “In fact, the Prophet Hayquq (a.s.) has said this. I will not deny his words.”

مِنْ قِبَلِ إبْرَاهِیمَ عَلَیْهِ السَّلاَمُ؟ فَقَالَ رَأسُ الجَالُوتِ: هَذا قَوْلُ مُوسَی لاَ نَدْفَعُهُ. فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: هَلْ جَاءَکُمْ مِنْ إخْوَةِ بَنِی إسْرَائِیلَ نَبِیٌّ غَیْرُ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ؟ قَالَ: لاَ. قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أوَلَیْسَ قَدْ صَحَّ هَذا عِنْدَکُمْ؟ قَالَ: نَعَمْ. وَلَکِنِّی أُحِبُّ أنْ تُصَحِّحَهُ إلَیَّ مِنَ التَّوْرَاةِ. فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: هَلْ تُنْکِرُ أنَّ التَّوْرَاةَ تَقُولُ لَکُمْ: جَاءَ النُّورُ مِنْ قِبَلِ طُورِ سَیْنَاءَ، وَأضَاءَ لَنَا مِنْ جَبَلِ سَاعِیرَ، وَاسْتَعْلَنَ عَلَیْنَا مِنْ جَبَلِ فَارَانَ؟ قَالَ رَأسُ الجَالُوتِ: أعْرِفُ هَذِهِ الکَلِمَاتِ وَمَا أعْرِفُ تَفْسِیرَهَا.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أنَا أُخْبِرُکَ بِهِ: أمَّا قَوْلُهُ: جَاءَ النُّورُ مِنْ قِبَلِ طُورِ سَیْنَاءَ، فَذَلِکَ وَحْیُ اللهِ تَبَارَکَ وَتَعَالَی الَّذِی أنْزَلَهُ عَلَی جَبَلِ طُورِ سَیْنَاءَ. وَأمَّا قَوْلُهُ: وَأضَاءَ لَنَا مِنْ جَبَلِ سَاعِیرَ، فَهُوَ الجَبَلُ الَّذِی أوْحَی اللهُ عَزَّ وَجَلَّ إلی عِیسَی بْنِ مَرْیَمَ عَلَیْهِ

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السَّلاَمُ وَهُوَ عَلَیْهِ. وَأمَّا قَوْلُهُ: وَاسْتَعْلَنَ عَلَیْنَا مِنْ جَبَلِ فَارَانَ، فَذَلِکَ جَبَلٌ مِنْ جِبَالِ مَکَّةَ، بَیْنَهُ وَبَیْنَهَا یَوْمٌ.

وَقَالَ شَعْیَاءُ النَّبِیُّ عَلَیْهِ السَّلاَمُ فِی مَا تَقُولُ أنْتَ وَأصْحَابُکَ فِی التَّوْرَاةِ: رَأَیْتُ رَاکِبَیْنِ أضَاءَتْ لَهُمُ الأَرْضُ؛ أَحَدُهُمَا عَلَی حِمَارٍ وَالآخَرُ عَلَی جَمَلٍ. فَمَنْ رَاکِبُ الحِمَارِ وَمَنْ رَاکِبُ الجَمَلِ؟ قَالَ رَأسُ الجَالُوتِ: لا أعْرِفُهُمَا، فَخَبِّرْنِی بِهِمَا. قَالَ: أمَّا رَاکِبُ الحِمَارِ فَعِیسَی عَلَیْهِ السَّلاَمُ، وَأمَّا رَاکِبُ الجَمَلِ فَمُحَمَّدٌ صَلَّی اللهُ عَلَیْهِ وَآلِهِ. أتُنْکِرُ هَذَا مِنَ التَّوْرَاةِ؟ قَالَ: لا، مَا أُنْکِرُهُ. ثُمَّ قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: هَلْ تَعْرِفُ حَیْقُوقَ النَّبِیَّ عَلَیْهِ السَّلاَمُ؟

قَالَ: نَعَمْ، إنّی بِهِ لَعَارِفٌ.

قَالَ: فَإنَّهُ قَالَ، وَکِتَابُکُمْ یَنْطِقُ بِهِ: جَاءَ اللهُ تَعَالی بِالبَیَانِ مِنْ جَبَلِ فَارَانَ، وَامْتَلأَتِ السَّمَاوَاتُ مِنْ تَسْبِیحِ أحْمَدَ وَأُمَّتِهِ. یَحْمِلُ خَیْلَهُ فِی البَحْرِ کَمَا یَحْمِلُ فِی البَرِّ، یَأتِینَا بِکِتَابٍ جَدِیدٍ بَعْدَ خَرَابِ بَیْتِ المَقْدِسِ. یَعْنِی بِالکِتَابِ، الفُرْقَانَ. أتَعْرِفُ هَذَا وَتُؤْمِنُ بِهِ؟

قَالَ رَأسُ الجَالُوتِ: قَدْ قَالَ ذَلِکَ حَیْقُوقُ النَّبِیُّ عَلَیْهِ السَّلاَمُ، وَلا نُنْکِرُ قَوْلَهُ.

Al-Ridha’ (a.s.) said, “David said in his Psalms which you have also read, ‘O my God! Appoint him who will establish the Sunna (practice) after the cessation (of the Prophets).’ Did you know of any Prophet other than Muhammad (a.s.) who has established the Sunna after the cessation (of the Prophets)?”

The High Rabbi said, “This is what is said by David. We do not deny it. However, he meant Jesus by that, and it is his era that was the age of cessation.” Al-Ridha’ (a.s.) told him, “You are wrong. In fact, Jesus (a.s.) endorsed the Sunna (practices) of the Torah until God pulled him up to Himself.

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It is written in the Bible, ‘The son of pious woman will go, and the Paraclete(1) will come after him. It is he who will preserve the bonds, explain everything to you, and testify to my truth just as I testified for him. I have brought you the examples, and he will bring you the interpretations.’ Do you believe that this statement is in the Bible?”

The High Rabbi said, “Yes.”

Al-Ridha’ (a.s.) told him, “O the High Rabbi! I want to ask you about your Prophet Moses (a.s.). The High Rabbi said, “Ask.” The Imam (a.s.) said, “What is the evidence for the Prophethood of Moses?”

The Jew said, “He brought miracles which the Prophets before him had not brought.” The Imam (a.s.) asked, “Could you give me an example?” The High Rabbi replied, “He split the sea, turned the cane into a running serpent, cleaved the stones so that springs gushed forth from them, took out his hand shining white for the onlookers, and other signs the like of which other creatures were unable to bring.”

Al-Ridha’ (a.s.) told him, “You are right. They are proofs of his Prophethood. He brought the like of which other creatures were unable to bring. Is it obligatory on you to believe in whoever claims Prophethood and performs something which all other creatures are unable to perform?”

The High Rabbi said, “No, since there is no one like Moses (a.s.) considering his position near his Lord and his closeness to Him. It is not incumbent upon us

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to profess the Prophethood of whoever claims it, unless he brings us miracles similar to those brought by Moses (a.s.).”

The Imam (a.s.) said, “Then how come you admit the Prophethood of the other Prophets who preceded Moses who did not split the sea; nor did

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَقَدْ قَالَ دَاوُودُ فِی زَبُورِهِ، وَأنْتَ تَقْرَأُهُ: اَللَّهُمَّ ابْعَثْ مُقِیمَ السُّنَّةِ بَعْدَ الفَتْرَةِ. فَهَلْ تَعْرِفُ نِبِیّاً أقَامَ السُّنَّةَ بَعْدَ الْفَتْرَةِ غَیْرَ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ؟

قَالَ رَأسُ الجَالُوتِ: هَذَا قَوْلُ دَاوُودَ نَعْرِفُهُ وَلا نُنْکِرُ، وَلکِنْ عَنِیَ بِذَلِکَ عِیسَی، وَأیَّامُهُ هِیَ الْفَتْرَةُ. قَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: جَهِلْتَ! إنَّ عِیسَی عَلَیْهِ السَّلاَمُ لَمْ یُخَالِفِ السُّنَّةَ، وَکَانَ مُوافِقاً لِسُنَّةِ التَّوْرَاةِ حَتّی رَفَعَهُ اللهُ إلَیْهِ. وَفِی الإنْجِیلِ مَکْتُوبٌ: إنَّ ابْنَ البَرَّةِ ذَاهِبٌ، وَالبَارْقَلِیطا جَاءَ مِنْ بَعْدِهِ، وَهُوَ الَّذِی یَحْفَظُ الآصَارَ، وَیُفَسِّرُ لَکُمْ کُلَّ شَیءٍ، وَیَشْهَدُ لِی کَمَا شَهِدْتُ لَهُ. أنَا جِئْتُکُمْ بِالأمْثَالِ وَهُوَ یَأتِیکُمْ بِالتَّأوِیلِ. أَتُؤْمِنُ بِهَذا فِی الإنْجِیلِ؟

قَالَ: نَعَمْ.

فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا رَأسَ الجَالُوتِ، أسْأَلُکَ عَنْ نَبِیِّکَ مُوسَی بْنِ عِمْرَانَ عَلَیْهِ السَّلاَمُ. فَقَالَ: سَلْ. قَالَ: مَا الحُجَّةُ عَلَی أنَّ مُوسَی ثَبُتَتْ نُبُوَّتُهُ؟

قَالَ الیَهُودِیُّ: إنَّهُ جَاءَ بِمَا لَمْ یَجِئْ بِهِ أَحَدٌ مِنَ الأنْبِیَاءِ قَبْلَهُ.

قَالَ لَهُ: مِثْلُ مَاذا؟

قَالَ: مِثْلُ فَلْقِ البَحْرِ، وَقَلْبِهِ العَصَا حَیَّةً تَسْعَی، وَضَرْبِهِ الحَجَرَ فَانْفَجَرَتْ مِنْهُ العُیُونُ، وَإخْراجِهِ یَدَهُ بَیْضَاءَ لِلنّاظِرِینَ. وَعَلامَاتُهُ لاَ یَقْدِرُ الخَلْقُ عَلَی مِثْلِهَا.

قَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: صَدَقْتَ فِی أنَّهُ کَانَتْ حُجَّتَهُ عَلَی نُبُوَّتِهِ أنَّهُ جَاءَ بِمَا لاَ یَقْدِرُ الخَلْقُ عَلَی مِثْلِهِ. أفَلَیْسَ کُلُّ مَنِ ادَّعَی أنَّهُ نَبِیٌّ ثُمَّ جَاءَ بِمَا لاَ یَقْدِرُ الخَلْقُ عَلَی مِثْلِهِ وَجَبَ عَلَیْکُمْ تَصْدِیقُهُ؟

قَالَ: لاَ. لأنَّ مُوسَی عَلَیْهِ السَّلاَمُ لَمْ یَکُنْ لَهُ

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نَظِیرٌ، لِمَکَانِهِ مِنْ رَبِّهِ وَقُرْبِهِ مِنْهُ. وَلاَ یَجِبُ عَلَیْنَا الإقْرَارُ بِنُبُوَّةِ مَنِ ادَّعَاهَا حَتّی یَأتِیَ مِنَ الأعْلامِ بِمِثْلِ مَا جَاءَ بِهِ مَوسَی.

فَقَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَکَیْفَ أقْرَرْتُمْ بِالأنْبِیَاءِ الَّذِینَ کَانوا قَبْلَ مُوسَی عَلَیْهِ السَّلاَمُ وَلَمْ

they cleave the stone so that twelve springs would gush forth from them; nor did they take their hands out shining white as Moses did; nor did they turn the cane into a running serpent.”

The Jew replied, “I told you that if they performed miracles as evidence for their Prophethood which all other creatures were unable to perform, and if they brought something the like of which Moses had brought or they followed what Moses had brought, then it is incumbent upon us to believe in them.”

Al-Ridha’ (a.s.) told him, “O High Rabbi! What has prevented you from professing (the Prophethood of) Jesus (a.s.) - the son of (the Blessed Lady) Mary (a.s.)? Jesus (a.s.) brought the dead to life, healed the blind and the leprous, made birds formed of clay and breathed at them giving them life with God’s permission.”

The High Rabbi said, “It is said that he did that, but we did not see it.”

Al-Ridha’ (a.s.) said, “Have you seen the miracles performed by Moses? Have you not received this news by way of Moses’s closest trustworthy companions who said he (a.s.) did them?” The High Rabbi said, “Yes. That is so.”

The Imam (a.s.) said, “Well. The news about the miracles of Jesus (a.s.) - the son of (the Blessed Lady) Mary (a.s.) have

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reached you in a similar fashion. Why then did you acknowledge Moses (a.s.) and believe in him, but you did not believe in Jesus?” The High Rabbi did not answer. Al-Ridha’ (a.s.) said, “The same is true about Muhammad (a.s.) and his miracles. The same is true about any other Prophet appointed by God. One of the miracles of Muhammad (a.s.) was that he was a poor hired shepherd. He had not been taught anything. He did not go to any teachers. However, the Quran which he (a.s.) brought contains the stories of the Prophets (a.s.) and the associated news letter by letter. It has narrated the news of the past and the things to come in the future all the way up until the Resurrection Day. The Quran provided information about what they did in hiding or in their homes. He brought innumerable miracles.” The High Rabbi said, “Neither the account about Jesus nor that about Muhammad are considered correct by us. It is not permissible to admit their Prophethood through what is not correct.”

یَفْلُقُوا البَحْرَ وَلَمْ یُفَجِّرُوا مِنَ الحَجَرِ اثْنَی عَشَرَةَ عَیْناً وَلَمْ یُخْرِجُوا أیْدِیَهُمْ مِثْلَ إخْرَاجِ مُوسَی یَدَهُ بَیْضَاءَ وَلَمْ یَقْلِبُوا العَصَا حَیَّةً تَسْعَی؟

قَالَ الیَهُودِیُّ: قَدْ خَبَّرْتُکَ أنَّهُ مَتَی مَا جَاؤوا عَلَی نُبُوَّتِهِمْ مِنَ الآیَاتِ بِمَا لاَ یَقْدِرُ الخَلْقُ عَلَی مِثْلِهِ، وَلَوْ جَاؤوا بِمَا یَجِئُ بِهِ مُوسَی أوْ کَانَ عَلَی غَیْرِ مَا جَاءَ بِهِ مُوسَی وَجَبَ تَصْدِیقُهُمْ.

قَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا رَأسَ الجَالُوتِ، فَمَا یَمْنَعُکَ مِنَ الإقْرَارِ بِعِیسَی بْنِ مَرْیَمَ وَقَدْ کَانَ یُحْیِی المَوْتَی وَیُبْرِءُ الأَکْمَهَ

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وَالأَبْرَصَ وَیَخْلُقُ مِنَ الطِّینَ کَهَیْئَةِ الطَّیْرِ ثُمَّ یَنْفُخُ فِیهِ فَیَکُونُ طَیْراً بِإذْنِ اللهِ تَعَالی؟

قَالَ رَأسُ الجَالُوتِ: یُقَالُ إنَّهُ فَعَلَ ذَلِکَ، وَلَمْ نَشْهَدْهُ!

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أرَأَیْتَ مَا جَاءَ بِهِ مُوسَی مِنَ الآیَاتِ؟ أشَاهَدْتَهُ؟ ألَیْسَ إنَّمَا جَاءَتِ الأخْبَارُ مِنْ ثِقَاتِ أصْحَابِ مُوسَی أنَّهُ فَعَلَ ذَلِکَ؟ قَالَ: بَلَی.

قَالَ: فَکَذلِکَ أیْضاً. أتَتْکُمُ الأخْبَارُ المُتَوَاتِرَةُ بِمَا فَعَلَ عِیسَی بْنُ مَرْیَمَ عَلَیْهِ السَّلاَمُ. فَکَیْفَ صَدَّقْتُمْ بِمُوسَی وَلَمْ تُصَدِّقوا بِعِیسَی؟

فَلَمْ یَحْرَ جَواباً. قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: وَکَذلِکَ أمْرُ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَمَا جَاءَ بِهِ، وَأَمْرُ کُلِّ نَبِیٍّ بَعَثَهُ اللهُ. وَمِنْ آیَاتِهِ أنَّهُ کَانَ یَتِیماً فَقِیراً رَاعِیاً أجِیراً، لَمْ یَتَعَلَّمْ کِتَاباً وَلَمْ یَخْتَلِفْ إلَی مُعَلِّمٍ. ثُمَّ جَاءَ بِالقُرْآنِ الَّذِی فِیهِ قَصَصُ الأنْبِیَاءِ عَلَیْهِمُ السَّلاَمُ وَأخْبَارُهُمْ حَرْفاً حَرْفاً، وَأخْبَارُ مَنْ مَضَی وَمَنْ بَقِیَ إلی یَوْمِ القِیَامَةِ. ثُمَّ کَانَ یُخْبِرُهُمْ بِأَسْرَارِهِمْ وَمَا یَعْمَلُونَ فِی بُیُوتِهِمْ، وَجَاءَ بِآیَاتٍ کَثِیرَةٍ لاَ تُحْصَی.

قَالَ رَأسُ الجَالُوتِ: لَمْ یَصِحَّ عِنْدَنَا خَبَرُ عِیسَی وَلا خَبَرُ مُحَمَّدٍ (صَلَّی اللهُ عَلَیْهِ وَآلِهِ). وَلاَ یَجُوزُ لَنَا أنْ نُقِرَّ لَهُمَا بِمَا لاَ یَصِحُّ.

Al-Ridha’ (a.s.) said, “Has the witness who testified for Jesus and Muhammad then given false testimony?” The High Rabbi did not answer him.

Then the Imam (a.s.) called the Zoroastrian High Priest. Al-Ridha’ (a.s.) told him, “Let me know about Zoroaster who considered himself to be a Prophet. What is your proof of his Prophethood?” The Zoroastrian High Priest said, “He had miracles which no one ever had before him. Of course, I have not seen him, but the stories of our ancestors tell us that he made legitimate for us things which others had not

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made legitimate. Therefore, we follow him.”

The Imam (a.s.) asked, “You believed in the stories which came to you about him, so you followed him, didn't you?” He replied, “Yes.” The Imam (a.s.) said, “This is the case with all other nations. Stories came to them about what the Prophets had accomplished, and what Moses (a.s.), Jesus (a.s.), and Muhammad (a.s.) had all brought to them. So why didn’t you believe in any of these Prophets, having believed in Zoroaster through the stories that came to you about him saying that he brought forth what others did not?” The Zoroastrian High Priest froze in place.

Then Al-Ridha’ (a.s.) said, “O people! If any of you is opposed to Islam and wants to ask me any questions, then let him ask me without any shame.” Imran As-Sa’bee who was an expert in theology stood up and said, “O Scholar of the people. I would not have asked you any questions if you had not invited me to ask. I have been to Kufa, Basra, Syria and Algeria. There I have met many theologians. However, none of them has been able to establish for me the proof that there is One who has no second other than Him and that He remains to be One Being. Will you permit me to ask you this question?” Al-Ridha’ (a.s.) said, “If Imran As-Sab’ee is present among the people here, it must be you.” He said, “Yes. This is me.” The Imam (a.s.) said, “O Imran! Ask.

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But I advise you to be fair. Avoid vain talk and nonsense.” Imran said, “My Master! By God, I just want you to prove something which I can adhere to for me. Then I need not seek anything else.” The Imam (a.s.) said, “Ask whatever you wish to ask.” The crowds moved closer to Imran and crowded in on him. Imran As-Sa’bee asked, “Let me know of the first thing and what it created.”

Al-Ridha’ (a.s.) told him, “You asked. Now try to understand. As for the One, He has always been One Being. He has neither limits nor does He

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَالشَّاهِدُ الَّذِی شَهِدَ لِعِیسَی وَلِمُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ شَاهِدُ زُورٍ! فَلَمْ یَحْرَ جَوَاباً. ثُمَّ دَعَا عَلَیْهِ السَّلاَمُ بِالْهِرْبِذِ الأکْبَرِ، فَقَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: أخْبِرْنِی عَنْ زُرَدِهشْتَ الَّذِی تَزْعَمُ أنَّهُ نَبِیٌّ؛ مَا حُجَّتُکَ عَلَی نُبُوَّتِهِ؟

قَالَ: إنَّهُ أتَی بِمَا لَمْ یَأتِنَا أَحَدٌ قَبْلَهُ وَلَمْ نَشْهَدْهُ، وَلکِنَّ الأخْبَارَ مِنْ أسْلاَفِنَا وَرَدَتْ عَلَیْنَا بِأنَّهُ أَحَلَّ لَنَا مَا لَمْ یُحِلَّهُ غَیْرُهُ فَاتَّبَعْنَاهُ. قَالَ: أفَلَیْسَ إنَّمَا أَتَتْکُمُ الأخْبَارُ فَاتَّبَعْتُمُوهُ؟

قَالَ: بَلَی. قَالَ: فَکَذلِکَ سَائِرَ الأُمَمِ السَّالِفَةِ؛ أَتَتْهُمُ الأخْبَارُ بِمَا أتَی بِهِ النَّبِیُّونَ وَأتَی بِهِ مُوسَی وَعِیسَی وَمُحَمَّدُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ. فَمَا عُذْرُکُمْ فِی تَرْکِ الإقْرَارِ لَهُمْ، إذْ کُنْتُمْ إنَّمَا أقْرَرْتُمْ بِزُرَدِهشِتَ مِنْ قِبَلِ الأَخْبَارِ المُتَوَاتِرَةِ بِأنَّهُ جَاءَ بِمَا لَمْ یَجِئْ بِهِ غَیْرُهُ؟

فَانْقَطَعَ الْهِرْبِذُ مَکَانَهُ. فَقَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: یَا قَوْمُ، إنْ کَانَ فِیکُمْ أَحَدٌ یُخَالِفُ الإِسْلامَ وَأَرَادَ أَنْ یَسْأَلَ فَلْیَسْأَلْ غَیْرَ مُحْتَشِمٍ.

فَقَامَ إِلَیْهِ عِمْرَانُ الصَّابِی، وَکَانَ وَاحِداً فِی الْمُتَکَلِّمِینَ فَقَالَ: یَا عَالِمَ النَّاسِ، لَوْ لا أَنَّکَ دَعَوْتَ إِلَی مَسْأَلَتِکَ لَمْ أُقْدِمْ

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عَلَیْکَ بِالْمَسَائِلِ، فَلَقَدْ دَخَلْتُ الْکُوفَةَ وَالْبَصْرَةَ وَالشَّامَ وَالْجَزِیرَةَ وَلَقِیتُ الْمُتَکَلِّمِینَ فَلَمْ أَقَعْ عَلَی أَحَدٍ یُثْبِتُ لِی وَاحِداً لَیْسَ غَیْرُهُ قَائِماً بِوَحْدَانِیَّتِهِ، أَفَتَأْذَنُ أَنْ أَسْأَلَکَ؟

قَالَ الرِّضَا: إِنْ کَانَ فِی الْجَمَاعَةِ عِمْرَانُ الصَّابِی فَأَنْتَ هُوَ. قَالَ: أَنَا هُوَ.

قَالَ: سَلْ یَا عِمْرَانُ، وَعَلَیْکَ بِالنَّصَفَةِ، وَإِیَّاکَ وَالْخَطَلَ وَالْجَوْرَ.

فَقَالَ: وَاللَّهِ یَا سَیِّدِی مَا أُرِیدُ إِلا أَنْ تُثْبِتَ لِی شَیْئاً أَتَعَلَّقُ بِهِ فَلا أَجُوزُهُ. قَالَ: سَلْ عَمَّا بَدَا لَکَ. فَازْدَحَمَ النَّاسُ وَانْضَمَّ بَعْضُهُمْ إِلَی بَعْضٍ.

فَقَالَ عِمْرَانُ الصَّابِیُّ: أخْبِرْنِی عَنِ الکَائِنِ الأَوَّلِ وَعَمَّا خَلَقَ.

فَقَالَ لَهُ: سَأَلْتَ فَافْهَمْ. أمَّا الْوَاحِدُ فَلَمْ یَزَلْ وَاحِداً کَائِناً لاَ شَیءَ مَعَهُ بِلاَ حُدِودٍ وَأعْرَاضٍ،

have transient qualities. He will always remain so. Then unprecedentedly He created a different creature with transient qualities and various different limits. He neither placed it in anything, nor did He limit it by anything. He neither created it like anything, nor did He create other thing like it. He then created the creatures in various shapes: pure and impure, different and alike, with various colors, flavors and tastes. He did not create them out of a need for them, nor did He create them to attain a higher rank. He did not sense any increase or decrease in Himself due to this Creation. O Imran! Do you understand this?” Imran said, “By God, yes my Master!”

The Imam (a.s.) added, “O Imran! Know that if He had created what He created since He needed them, He would have only created things by which He could fulfill His need. In that case, it would have been better for Him to

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create several times more than what He created, since the more the helpers were, the more powerful their master would be. O Imran! In that case, His need would be a never-ending one. The more He created, the more newer needs appeared for Him. That is why we say that He did not create the creatures out of need. Through Creation He transfers the needs of some of them to others. And He makes some of them nobler than others without any need of the nobler one or without wanting to take any revenge against those whom He had debased. That is how He has created.”

Imran asked, “Master! Was the Being known to Himself by His Own Self?” Al-Ridha’ (a.s.) said, “It is the case that knowledge of something is required to distinguish it from other things, and to prove its existence through what it is negated about it. However, there was nothing else there to oppose Him to make it necessary to negate. Since there was only Him there was no need to establish limits. O Imran! Do you understand?”

Imran said, “Yes, by God, my Master! Then tell me, by what means did He come to know what He knew. Was it done by conscience or by something else?” Al-Ridha’ (a.s.) said, “If it had been that His Knowledge was acquired by conscience, can’t we then establish any limits for that conscience where Knowledge ends?” Imran answered, “There is no way out.” The Imam (a.s.) then asked him, “Then

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what is that conscience?” Imran could not provide any answer.

وَلاَ یَزَالُ کَذلِکَ، ثُمَّ خَلَقَ خَلْقاً مُبْتَدِعاً مُخْتَلِفاً بِأعْرَاضٍ وَحُدُودٍ مُخْتَلِفَةٍ، لاَ فِی شَیءٍ أقَامَهُ وَلاَ فِی شیءٍ حَدَّهُ وَلاَ عَلَی شَیءٍ حَذَاهُ وَمَثَّلَهُ لَهُ. فَجَعَلَ الْخَلْقَ مِنْ بَعْدِ ذَلِکَ صَفْوَةً وَغَیْرَ صَفْوَةٍ وَاخْتِلاَفاً وَائْتِلاَفاً وَألْوَاناً وَذَوْقاً وَطَعْماً، لا لِحَاجَةٍ کَانَتْ مِنْهُ إلی ذَلِکَ وَلا لِفَضْلِ مَنْزِلَةٍ لَمْ یَبْلُغْهَا إلاَّ بِهِ، وَلا أرَی لِنَفْسِهِ فِیمَا خَلَقَ زِیَادَةً وَلا نُقْصَاناً. تَعْقِلُ هَذا یَا عِمْرَانُ؟

قَالَ: نَعَمْ وَ اللهِ یَا سَیِّدِی.

قَالَ: وَاعْلَمْ یَا عِمْرَانُ أنَّهُ لَوْ کَانَ خَلَقَ مَا خَلَقَ لِحَاجَةٍ لَمْ یَخْلُقْ إلاَّ مَنْ یَسْتَعِینُ بِهِ عَلَی حَاجَتِهِ، وَلَکَانَ یَنْبَغِی أنْ یَخْلُقَ أضْعَافَ مَا خَلَقَ لأَنَّ الأَعْوَانَ کُلَّمَا کَثُرُوا کَانَ صَاحِبُهُمْ أقْوَی. وَالحَاجَةُ یَا عِمْرَانُ لاَ یَسَعُهَا لأنَّهُ کَانَ لَمْ یُحْدِثْ مِنَ الخَلْقِ شَیْئاً إلاّ حَدَثَتْ بِهِ حَاجَةٌ أُخْرَی. وَلِذَلِکَ أقُولُ: لَمْ یَخْلُقِ الخَلْقَ لِحَاجَةٍ وَلکِنْ نَقَلَ بِالخَلْقِ الحَوَائِجَ بَعْضَهُمْ إلی بَعْضٍ، وَفَضَّلَ بَعْضَهُمْ عَلَی بَعْضٍ بِلاَ حَاجَةٍ مِنْهُ إلی فَضْلٍ وَلاَ نِقْمَةٍ مِنْهُ عَلَی مَنْ أذَلَّ. فَلِهذَا خَلَقَ.

قَالَ عِمْرَانُ: یَا سَیِّدِی، هَلْ کَانَ الکَائِنُ مَعْلُوماً فِی نَفْسِهِ عِنْدَ نَفْسِهِ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: إنَّما یَکُونُ المَعْلَمَةُ بِالشَّیءِ لِنَفْیِ خِلاَفِهِ وَلِیَکُونَ الشَّیءُ نَفْسُهُ بِمَا نُفِیَ عَنْهُ مَوْجُوداً، وَلَمْ یَکُنْ هُناکَ شَیءٌ یُخَالِفُهُ فَتَدْعُوهُ الحَاجَةُ إلی نَفْیِ ذَلِکَ الشَّیءِ عَنْ نَفْسِهِ بِتَحْدِیدِ مَا عَلِمَ مِنْهَا. أفَهِمْتَ یَا عِمْرَانُ؟

قَالَ: نَعَمْ وَاللهِ. سَیِّدِی فَأخْبِرْنِی بِأیِّ شَیءٍ عَلِمَ مَا عَلِمَ. أبِضَمِیرٍ أمْ بِغَیْرِ ذَلِکَ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أرَأَیْتَ إذَا عَلِمَ بِضَمِیرٍ هَلْ یَجِدُ بُدّاً مِنْ أنْ یَجْعَلَ لِذَلِکَ الضَّمِیرِ حَدّاً تَنْتَهِی إلَیْهِ المَعْرِفَةُ؟ قَالَ عِمْرَانُ: لاَ بُدَّ مِنْ ذَلِکَ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَمَا ذَلِکَ الضَّمِیرُ؟ فَانْقَطَعَ وَلَمْ یَحْرَ

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جَوَاباً.

Al-Ridha’ (a.s.) said, “Never mind. O Imran! If I now ask you about that conscience and whether you can recognize it through another conscience, and you answer if the affirmative, have you not then disproved your own statement and claim? O Imran! Is it not more proper for you to know that the One cannot be described by a conscience? And that the most that can be said about Him is that He has done something, or created something?

He is not such that one can conceive any directions or parts for Him as can be imagined for the creatures and their parts. Understand this and base your proper knowledge on it.”

Imran asked, “O my Master! Can you let me know what are the types of limits for His creatures? What is the meaning and what are the varieties of His creatures?”

The Imam (a.s.) said, “You asked. Now understand. In fact, there are six types of limits for His creatures. These are the tangibles; the weighable; the seeable; those that have no weight - that is spirit; those that are seeable but are without any weight, are untouchable, intangible, colorless, and tasteless; and the measurable that are the widths, the forms, width and height. Included amongst them are deeds and movements which make things, act upon them, change them from one state to another, increase them, or reduce them. As for deeds and movements, they pass by since they have no more time than that which is ordained for their need.

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Whenever a deed is finished and the movement is stopped it ends, but its effects remain just like talking which ends but its effect remains.”

Imran said, “O my Master! Will you let me know about the Creator? If He is One, there is nothing other than Him and there is nothing with Him, has He not changed (His Essence) through creating the creatures?”

Al-Ridha’ (a.s.) told him, “He is Eternal. The Honorable the Exalted does not change due to creating the creatures. However, the creatures change through the changes which He exerts upon them.”

Imran asked, “O my Master! With what have we recognized Him?”

Al-Ridha’ (a.s.) said, “With something other than Him.” Imran asked, “What is something other than Him?” Al-Ridha’ (a.s.) said, “His Volition, His Name, His Attribute, and the like which are all originated, created and managed (by Him).”

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: لا بَأسَ إنْ سَأَلْتُکَ عَنِ الضَّمِیرِ نَفْسِهِ، تَعْرِفُهُ بِضَمِیرٍ آخَرَ؟ فَإنْ قُلْتَ نَعَمْ، أفْسَدْتَ عَلَیْکَ قَوْلَکَ وَدَعْوَاکَ یَا عِمْرَانُ. ألَیْسَ یَنْبَغِی أنْ تَعْلَمَ أنَّ الوَاحِدَ لَیْسَ یُوصَفُ بِضَمِیرٍ وَلَیْسَ یُقَالُ لَهُ أکْثَرَ مِنْ فِعْلٍ وَعَمَلٍ وَصُنْعٍ، وَلَیْسَ یُتَوَهَّمُ مِنْهُ مَذاهِبُ وَتَجْزِیَةٍ کَمَذَاهِبِ المَخْلُوقِینَ وَتَجْزِیَتِهِمْ؟ فَاعْقِلْ ذَلِکَ وَابْنِ عَلَیْهِ مَا عَلِمْتَ صَواباً.

قَالَ عِمْرَانُ: یَا سَیِّدِی، ألاَ تُخْبِرُنِی حُدُودَ خَلْقِهِ کَیْفَ هِیَ؟ وَمَا مَعَانِیهَا؟ وَعَلَی کَمْ نَوْعٍ یَکُونُ؟

قَالَ: قَدْ سَأَلْتَ فَاعْلَمْ أنَّ حُدُودَ خَلْقِهِ عَلَی سِتَّةِ أنْوَاعٍ: مَلْمُوسٍ وَمَوْزُونٍ وَمَنْظُورٍ إلَیْهِ وَمَا لاَ ذَوْقَ لَهُ وَهُوَ الرُّوحُ وَمِنْها مَنْظُورٌ إلَیْهِ وَلَیْسَ لَهُ وَزْنٌ وَلاَ لَمْسٌ وَلاَ حِسٌّ وَلاَ لَوْنٌ وَلاَ ذَوْقٌ وَالتَّقْدِیرُ وَالأعْرَاضُ وَالصُّوَرُ وَالطُّولُ وَالْعَرْضُ، وَمِنْهَا العَمَلُ وَالحَرَکَاتُ الَّتِی

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تَصْنَعُ الأشْیَاءَ وَتَعْمَلُهَا وَتُغَیِّرُهَا مِنْ حَالٍ إلی حَالٍ وَتَزِیدُهَا وَتُنْقِصُهَا. فَأمّا الأعْمَالُ وَالحَرَکَاتُ فَإنَّهَا تَنْطَلِقُ لأَنَّهُ لا وَقْتَ لَها أکْثَرَ مِنْ قَدْرِ مَا یُحْتَاجُ إلَیْهِ. فَإذَا فَرَغَ مِنَ الشَّیءِ انْطَلَقَ بِالحَرَکَةِ وَبَقِیَ الأَثَرُ وَیَجْرِی مَجْرَی الکَلاَمِ، یَذْهَبُ وَیَبْقَی أثَرُهُ.

قَالَ عِمْرَانُ: یَا سَیِّدِی، ألاَ تُخْبِرُنِی عَنِ الخَالِقِ إذَا کَانَ وَاحِداً لاَ شَیءَ غَیْرَهُ وَلاَ شَیْءَ مَعَهُ؟ ألَیْسَ قَدْ تَغَیَّرَ بِخَلْقِهِ الخَلْقُ؟

قَالَ لَهُ الرِّضَا عَلَیْهِ السَّلاَمُ: قَدِیمٌ لَمْ یَتَغَیَّرْ عَزَّ وَجَلَّ بِخَلْقِهِ الخَلْقُ وَلکِنَّ الخَلْقَ یَتَغَیَّرُ بِتَغَیُّرِهِ.

قَالَ عِمْرَانُ: یَا سَیِّدِی فَبِأَیِّ شَیْءٍ عَرَفْنَاهُ؟

قَالَ: بِغَیْرِهِ.

قَالَ: فَأیُّ شَیءٍ غَیْرُهُ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: مَشِیَّتُهُ وَاسْمُهُ وَصِفَتُهُ وَمَا أشْبَهَ ذَلِکَ، وَکُلُّ ذَلِکَ مُحْدَثٌ مَخْلُوقٌ مُدَبَّرٌ.

Imran said, “O my Master! Then what is He?” The Imam (a.s.) replied, “He is Light. That means that He guides His creatures from among the people of the heavens and the Earth. You have no rights incumbent upon me more than my professing His Unity to you.”

Imran said, “O my Master! Was He not silent before creating the creatures and then He spoke?”

Al-Ridha’ (a.s.) said, “Silence does not exist unless there is some utterance before it. An example of this is that it is not said that the lamp is silent and does not utter; nor is it said that the lamp shines implying that it wants to do something to us. The light shining from the lamp is not considered to be the act of the lamp. It is not something separate from the lamp. Therefore, when it is illuminating us we say that it was lit for us

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by which we found our way around. Through this example you can find what you are after and become enlightened in your affairs.”

Imran said, “O my Master! I thought that the Ever-Being is changed in His own Essence by His action of creating the creatures.”

Al-Ridha’ (a.s.) said, “O Imran! What you said that the Ever-Being will change in one or another way (by acting) and that this change will affect His own Essence, and thereby changes Him. O Imran! Have you ever seen that the changes in fire change it? Have you ever seen heat burn itself? Have you ever seen an eye see itself?” Imran said, “No I have not. O my Master! Will you let me know whether He is in the creatures or the creatures are in Him?” Al-Ridha’ (a.s.) said, “O Imran! He is Exalted and above all that. He is not in the creatures; nor are the creatures in Him. He is High above that. I will teach you what you do not know. There is no strength save in God. Tell me about the mirror: are you in it or is it in you? O Imran! If neither one of you is in the other, then by what thing do you reason that you can see your own reflection in it?”

Imran said, “Through the light between me and the mirror.” Al-Ridha’ (a.s.) said, “Can you see more of that light in the mirror than what you see in your own eyes?”

He answered, “Yes.” Al-Ridha’

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(a.s.) said, “Then show it to us!” It was then that the man was too baffled to say a word. The Imam (a.s.) said, “I do not see the light, except leading you and the mirror to come to know each other without being in either one of you. There are many other such

قَالَ عِمْرَانُ: یَا سَیِّدِی، فَأیُّ شَیءٍ هُوَ؟ قَالَ: هُوَ نُورٌ بِمَعْنَی أنَّهُ هَادٍ خَلْقَهُ مِنْ أهْلِ السَّمَاءِ وَأهْلِ الأرْضِ، وَلَیْسَ لَکَ عَلَی أکْثَرَ مِنْ تَوْحِیدِی إیَّاهُ.

قَالَ عِمْرَانُ: یَا سَیِّدِی، ألَیْسَ قَدْ کَانَ سَاکِتاً قَبْلَ الخَلْقِ لاَ یَنْطِقُ ثُمَّ نَطَقَ؟ قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: لاَ یَکُونُ السُّکُوتُ إلاّ عَنْ نَطْقٍ قَبْلَهُ. وَالمَثَلُ فِی ذَلِکَ أنَّهُ لاَ یُقَالُ لِلسِّرَاجِ هُوَ سَاکِتٌ لاَ یَنْطِقُ، وَلا یُقَالُ إنَّ السِّرَاجَ لَیُضِیءُ فِیمَا یُرِیدُ أنْ یَفْعَلَ بِنَا لأَنَّ الضَّوْءَ مِنَ السِّرَاجِ لَیْسَ بِفِعْلٍ مِنْهُ وَلا کَوْنٍ، وَإنَّما هُوَ لَیْسَ شَیءٌ غَیْرُهُ فَلَمّا اسْتَضَاءَ لَنَا قُلْنَا قَدْ أضَاءَ لَنَا حَتّی اسْتَضَأْنَا بِهِ. فَبِهَذا تَسْتَبْصِرُ أمْرَکَ.

قَالَ عِمْرَانُ: یَا سَیِّدِی، فَإنَّ الَّذِی کَانَ عِنْدِی أنَّ الکَائِنَ قَدْ تَغَیَّرَ فِی فِعْلِهِ عَنْ حَالِهِ بِخَلْقِهِ الخَلْقَ. قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أحَلْتَ یَا عِمْرَانُ فِی قَوْلِکَ أنَّ الکَائِنَ یَتَغَیَّرُ فِی وَجْهٍ مِنَ الوُجُوهِ حَتّی یُصِیبَ الذَّاتَ مِنْهُ مَا یُغَیِّرُهُ. یَا عِمْرَانُ، هَلْ تَجِدُ النَّارَ تُغَیِّرُهَا تَغَیُّرُ نَفْسِهَا؟ وَهَلْ تَجِدُ الحَرَارَةَ تُحْرِقُ نَفْسَهَا؟ أوْ هَلْ رَأیْتَ بَصِیراً قَطُّ رَأی بَصَرَهُ؟

قَالَ عِمْرَانُ: لَمْ أَرَ هَذَا إلاَّ أنْ تُخْبِرَنِی یَا سَیِّدِی أهُوَ فِی الخَلْقِ أمِ الخَلْقُ فِیهِ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أَجَلْ یَا عِمْرَانُ، لَیْسَ هُوَ فِی الخَلْقِ وَلاَ الخَلْقُ فِیهِ. تَعَالی عَنْ ذَلِکَ وَسَاءَ عِلْمُکَ مَا تَعْرِفُهُ، وَلاَ قُوَّةَ الاّ بِاللهِ. أخْبِرْنِی

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عَنِ المِرْآةِ أنْتَ فِیهَا أمْ هِیَ فِیکَ؟ فَإنْ کَانَ لَیْسَ وَاحِدٌ مِنْکُمَا فِی صَاحِبِهِ فَبِأَیِّ شَیْءٍ إسْتَدْلَلْتَ بِهَا عَلَی نَفْسِکَ یَا عِمْرَانُ؟

قَالَ: بِضَوْءٍ بَیْنِی وَبَیْنَهَا.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: هَلْ تَرَی مِنْ ذَلِکَ الضَّوْءِ فِی المِرْآةِ أکْثَرَ مِمّا تَرَاهُ فِی عَیْنِکَ؟

قَالَ: نَعَمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: فَأَرِنَاهُ.

فَلَمْ یَحْرَ جَوَاب_اً. قَالَ: فَلا أرَی النُّورَ إلاّ وَقَدْ دَلَّکَ وَدَلَّ المِرْآةَ عَلَی أنْفُسِکُمَا مِنْ غَیْرِ أنْ

examples which the ignorant simply cannot comprehend. God is the highest such example.”

Then the Imam (a.s.) turned to Al-Ma’mun and told him, “Now it is time to pray.”

Imran said, “O my Master! Do not interrupt my questions since I am feeling inclined towards you in my heart.”

Al-Ridha’ (a.s.) said, “We will pray and come back.”

Then the Imam (a.s.) stood up. Al-Ma’mun got up, too. Then Al-Ridha’ (a.s.) prayed inside and the people prayed outside led by Muhammad ibn Ja’far. Then the Imam (a.s.) came out, returned to the meeting, called out to Imran and said, “O Imran! Ask your questions.”

Imran said, “O my Master! Will you let me know whether the Unity of the Honorable the Exalted God is perceived through reality or through description?”

Al-Ridha’ (a.s.) said, “Certainly, God is the Only Initiator, and the first Ever-Being. He has always been One without anything to accompany Him. He is One and there are no seconds for Him. He is neither definite nor indefinite. He is neither decisive nor allegorical. He is neither mentioned nor forgotten. He is not a thing such that a name of things can fit Him. There

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is no time for the beginning of His Being. And there is no time until which only He will last. He has not been standing upon anything else, nor will He be standing upon anything. There is nothing up until which He is. There is nothing on which He leans. He had all these attributes before creating anything when there was nothing but Him. Whatever you attribute to Him will be originated attributes which are only means for understanding Him, which anyone possessing understanding can comprehend.

Know that innovation, volition, and will have the same meaning with different names. His foremost innovation, will and volition were the letters which He established as the origin of everything, the evidence for all perceived things, and the separator for all vague things. Everything was separated by these letters: things such as the name of right and wrong, action and object, meaning and meaningless. All affairs were run based on them. He did not establish any limited meaning for them other than what they were themselves when He originated the letters. He did

یَکُونَ فِی وَاحِدٍ مِنْکُمَا. وَلِهَذَا أمْثَالٌ کَثِیرَةٌ غَیْرُ هَذَا، لاَ یَجِدُ الجَاهِلُ فِیهَا مَقَالاً. وَللهِ المَثَلُ الأَعْلَی.

ثُمَّ الْتَفَتَ إلی المَأمُونِ فَقَالَ: الصَّلاَةُ قَدْ حَضَرَتْ.

فَقَالَ عِمْرَانُ: یَا سَیِّدِی، لا تَقْطَعْ عَلَیَّ مَسْأَلَتِی فَقَدْ رَقَّ قَلْبِی.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: نُصَلِّی وَنَعُودُ.

فَنَهَضَ، وَنَهَضَ الْمَأْمُونُ. فَصَلَّی الرِّضَا عَلَیْهِ السَّلامُ دَاخِلاً، وَصَلَّی النَّاسُ خَارِجاً خَلْفَ مُحَمَّدِ بْنِ جَعْفَرٍ. ثُمَّ خَرَجَا فَعَادَ الرِّضَا عَلَیْهِ السَّلامُ إِلَی مَجْلِسِهِ وَدَعَا بِعِمْرَانَ فَقَالَ: سَلْ یَا عِمْرَانُ.

قَالَ: یَا سَیِّدِی، ألاَ تُخْبِرُنِی عَنِ اللهِ

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عَزَّ وَجَلَّ، هَلْ یُوَحَّدُ بِحَقِیقَةٍ أوْ یُوَحَّدُ بِوَصْفٍ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: إنَّ اللهَ المُبْدِئَ الوَاحِدَ الکَائِنَ الأَوَّلَ لَمْ یَزَلْ وَاحِداً لاَ شَیْءَ مَعَهُ، فَرْداً لاَ ثَانِیَ مَعَهُ، لاَ مَعْلُوماً وَلاَ مَجْهُولاً، وَلا مُحْکَماً وَلا مُتَشَابِهاً، وَلا مَذْکُوراً وَلاَ مَنْسِیّاً، وَلا شَیْئاً یَقَعُ عَلَیْهِ اسْمُ شَیْءٍ مِنَ الأشْیَاءِ غَیْرِهِ، وَلا مِنْ وَقْتٍ کَانَ وَلا إلی وَقْتٍ یَکُونُ، وَلا بِشَیْءٍ قَامَ وَلا إلی شَیْءٍ یَقُومُ، وَلا إلی شَیْءٍ اِسْتَنَدَ وَلا فِی شَیْءٍ اِسْتَکَنَّ. وَذَلِکَ کُلُّهُ قَبْلَ الخَلْقِ إذْ لاَ شَیْءَ غَیْرُهُ، وَمَا أوْقَعْتُ عَلَیْهِ مِنَ الکُلِّ فَهِیَ صِفَاتٌ مُحْدَثَةٌ وَتَرْجَمَةٌ یَفْهَمُ بِهَا مَنْ فَهِمَ.

وَاعْلَمْ أنَّ الإبْدَاعَ وَالمَشِیئَةَ وَالإرَادَةَ مَعْنَاهَا وَاحِدٌ وَأسْمَاؤها ثَلاثَةٌ. وَکَانَ أوَّلَ إبْدَاعِهِ وَإرَادَتِهِ وَمَشِیَّتِهِ الحُرُوفُ الَّتِی جَعَلَهَا أصْلاً لِکُلِّ شَیْءٍ وَدَلِیلاً عَلَی کُلِّ مَدْرَکٍ وَفَاصِلاً لِکُلِّ مُشْکِلٍ. وَبِتِلْکَ الحُرُوفِ تَفْرِیقُ کُلِّ شَیْءٍ مِنِ اسْمٍ حَقٍّ وَبَاطِلٍ أوْ فِعْلٍ أوْ مَفْعُولٍ أوْ مَعْنیً أوْ غَیْرِ مَعْنی. وَعَلَیْهَا اجْتَمَعَتِ الأُمُورُ کُلُّهَا وَلَمْ یَجْعَلْ لِلْحُرُوفِ فِی إبْدَاعِهِ لَهَا مَعْنًی غَیْ_رَ

not establish for them any existence other than themselves since they were originated via innovation. Here Light is God’s first deed: The deed of God who is the Light of the heavens and the Earth Himself. It was through that deed which the letters became action. It is the letters upon which speech is based. Expressions are all from the Honorable the Exalted God who taught them to His creatures. There are thirty-three letters. Twenty-eight of them are the letters on which the Arabic language is based. Twenty-two of the twenty-eight letters show the letters of the Assyrian and Hebrew languages. Five of

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them were separated and are in the rest of the languages of non-Arabs in the regions. These are the five letters which were separated from the twenty-eight letters. Therefore, there are thirty-three letters. It is not permissible to mention more about them than what we have mentioned regarding these five letters which were separated. He then established the letters after counting them and numbering them as His own deed. An example of this is in the Honorable the Exalted God’s words, ‘We but say the word, ‘Be’, and it is.’(1)

Here ‘be’ refers to God’s Creation, and ‘what is created’ refers to the creature. Thus the first Creation by the Honorable the Exalted God was innovation which has neither any weight nor any movement. It is neither heard nor does it have any color. It is intangible. And the second thing that was created are the letters which neither have any weight nor any color. They are neither heard nor described. They are not seeable. The third creature includes all the various kinds of things which are perceptible, tangible, tasteable, and seeable. The Blessed the Sublime God existed before innovation as there has been nothing before the Honorable the Exalted God, and nothing with him. Innovation was created before the letters were created, and the letters do not indicate anything other than themselves.”

Al-Ma’mun asked, “How come they do not indicate anything other than themselves?”

Al-Ridha’ (a.s.) said, “Surely, the Blessed the Sublime God never combines any of them together unless to mean

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something. When He combines several letters together, say four, five, and six or more, He uses them to originate a new meaning which did not exist before.”

Imran asked, “How can we understand this better?”

أنْفُسِهَا تَتَنَاهَی وَلا وُجُودَ لَهَا لأَنَّهَا مُبْدَعَةٌ بِالإبْدَاعِ. وَالنُّورُ فِی هَذَا المَوْضِعِ أوَّلُ فِعْلِ اللهِ الَّذِی هُوَ نُورُ السَّمَاوَاتِ وَالأرْضِ، وَالْحُرُوفُ هِیَ الْمَفْعُولُ بِذَلِکَ الْفِعْلِ وَهِیَ الْحُرُوفُ الَّتِی عَلَیْهَا مَدَارُ الْکَلاَمِ، وَالْعِبَادَاتُ کُلُّهَا مِنَ اللهِ عَزَّ وَجَلَّ عَلَّمَهَا خَلْقَهُ، وَهِیَ ثَلاَثَةٌ وَثَلاَثُونَ حَرْفاً؛ فَمِنْهَا ثَمَانِیَةٌ وَعِشْرُونَ حَرْفاً تَدُلُّ عَلَی لُغَاتِ الْعَرَبِیَّةِ وَمِنَ الثَّمَانِیَةِ وَالْعِشْرِینَ اثْنَانِ وَعِشْرُونَ حَرْفاً تَدُلُّ عَلَی لُغَاتِ السَّرْیَانِیَّةِ وَالعِبْرَانِیَّةِ، وَمِنْهَا خَمْسَةُ أحْرُفٍ مُتَحَرِّفَةٍ فِی سَائِرِ اللُّغَاتِ مِنَ العَجَمِ وَالأقَالِیمِ.

وَاللُّغَاتُ کُلُّهَا هِیَ خَمْسَةُ أحْرُفٍ تَحَرَّفَتْ مِنَ الثَّمَانِیَةِ وَالعِشْرِینَ حَرْفاً مِنَ اللُّغَاتِ فَصَارَتِ الْحُرُوفُ ثَلاَثَةً وَثَلاَثِینَ حَرْفاً. فَأمّا الْخَمْسَةُ الْمُخْتَلِفَةُ فَ_: (ی) (ت) (ج) (ح) (خ) لاَ یَجُوزُ ذِکْرُهَا أکْثَرَ مِمَّا ذَکَرْنَاهُ. ثُمَّ جَعَلَ الْحُرُوفَ بَعْدَ إحْصَائِها وَإحْکَامِ عِدَّتِهَا فِعْلاً مِنْهُ، کَقَوْلِهِ عَزَّ وَجَلَّ: ( کُنْ فَیَکُونُ) وَکُنْ مِنْهُ صُنِعَ وَمَا یَکُونُ بِهِ الْمَصْنُوعُ، فَالْخَلْقُ الأَوَّلُ مِنَ اللهِ عَزَّ وَجَلَّ الإبْدَاعُ لاَ وَزْنٌ لَهُ وَلاَ حَرَکَةٌ وَلاَ سَمْعٌ وَلاَ لَوْنٌ وَلاَ حِسٌّ. وَالْخَلْقُ الثَّانِی الْحُرُوفُ لاَ وَزْنٌ لَهَا وَلاَ لَوْنٌ، وَهِیَ مَسْمُوعَةٌ مَوْصُوفَةٌ غَیْرُ مَنْظُورٍ إلَیْهَا. وَالْخَلْقُ الثَّالِثُ مَا کَانَ مِنَ الأنْوَاعِ کُلِّهَا مَحْسُوساً مَلْمُوساً ذَا ذَوْقٍ مَنْظُوراً إلَیْهِ.

وَاللهُ تَبَارَکَ وَتَعَالی سَابِقٌ لِلإبْدَاعِ لأَنَّهُ لَیْسَ قَبْلَهُ عَزَّ وَجَلَّ شَیْءٌ وَلا کَانَ مَعَهُ شَیءٌ، وَالإبْدَاعُ سَابِقٌ لِلْحُرُوفِ وَالْحُرُوفُ لاَ تَدُلُّ عَلَی غَیْرِ نَفْسِهَا.

قَالَ الْمَأمُونُ: وَکَیْفَ لاَ تَدُلُّ عَلَی غَیْرِ أنْفُسِهَا؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: لأَنَّ اللهَ تَبَارَکَ وَتَعَالی لاَ یَجْمَعُ مِنْهَا شَیْئاً لِغَیْرِ مَعْنیً أبَداً؛ فَإذَا ألَّفَ مِنْهَا

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أحْرُفاً أرْبَعَةً أوْ خَمْسَةً أوْ سِتَّةً أوْ أکْثَرَ مِنْ ذَلِکَ أوْ أقَلَّ لَمْ یُؤَلِّفْهَا بِغَیْرِ مَعْنی وَلَمْ یَکُنْ إلاَّ لِمَعْنی مُحْدَثٍ لَمْ یَکُنْ قَبْلَ ذَلِکَ شَیءٌ.

قَالَ عِمْرَانُ: فَکَیْفَ لَنَا بِمَعْرِفَةِ ذَلِکَ؟

Al-Ridha’ (a.s.) said, “This is how it can be understood. When you only want to refer to the letters and not anything else, you mention them one by one and say, a b c d e f g etc. Here you find no meaning in them other than themselves. But when you put several letters together you construct names and attributes for a meaning which you have in mind. They will now demonstrate the meaning for which they were intended. Did you understand this?”

Imran said, “Yes.”

Al-Ridha’ (a.s.) said, “Know that an attribute cannot be without what it describes. Also a name cannot be without a meaning. A limit cannot be without a limited. All attributes and names indicate perfection and existence. They do not indicate encompassment, as the limits do. Limits make squares, make triangles, and make hexagons. Indeed the recognition of the Honorable the Exalted God is perceived by attributes and names, not by limits such as length, width, smallness, largeness, color, weight, and the like. No such limits are applicable to the Exalted the All-Holy God, so that His creatures could recognize Him by recognizing themselves. This is certain as I said, but the Honorable the Exalted God’s attributes prove Him. He can be understood through His Names. We can argue about His Existence by referring to the

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existence of His creatures. A true seeker does not need to see Him with his own eyes, or hear Him with his own ears, or touch Him with his own hands, or encompass Him with his own heart. Were it not the case that His attributes proved Him - Exalted is His Praise - and His Names denoted Him, it was not possible for the taught knowledge of the creatures to perceive Him. Then the creatures would have worshipped His Names and Attributes instead of His Meaning. Were it any different, the Only Worshipped One would have been other than God since God’s Names and Attributes are other than Him. Imran! Did you understand?” Imran said, “Yes, my Master. Please tell me more.”

Al-Ridha’ (a.s.) said, “Beware of the sayings of the ignorant people from among those whose hearts are blind and are at a loss - those who claim that the Exalted the All-Holy God is present in the Hereafter for the Reckoning concerning rewards and punishments, but He is not present in this world for the acts of obedience and hope. If it were that the Honorable the Exalted God’s presence was a source of His being

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أمَّا الْمَعْرِفَةُ فَوَجْهُ ذَلِکَ وَبَیَانُهُ أنَّ_کَ تَذْکُرُ الْحُرُوفَ إذَا لَمْ تُرِدْ بِهَ_ا غَیْرَ نَفْسِهَا ذَکَرْتَهَا فَرْداً فَقُلْتَ: (ألف) (باء) (تاء) (ثاء) (جیم) (حاء) (خاء)… حِتّی تَأتِیَ عَلَی آخِرِهَا فَلَمْ تَجِدْ لَهَا مَعْنَیً غَیْرَ أنْفُسِهَا، وَإذَا ألَّفْتَهَا وَجَمَعْتَ مِنْهَا أحْرُفاً وَجَعَلْتَها اسْماً وَصِفَةً لِمَعْنیً ما طَلَبْتَ وَوَجْهٍ مَا عَنَیْتَ، کَانَتْ

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دَلِیلَهُ عَلَی مَعَانِیهَا دَاعِیَةً إلی الْمَوْصُوفِ بِهَا. أفَهِمْتَهُ؟

قَالَ: نَعَمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: وَاعْلَمْ أنَّهُ لاَ یَکُونُ صِفَةٌ لِغَیْرِ مَوْصُوفٍ وَلا اسْمٌ لِغَیْرِ مَعْنی وَلا حَدٌّ لِغَیْرِ مَحْدُودٍ. وَالصِّفَاتُ وَالأسْمَاءُ کُلُّهَا تَدُلُّ عَلَی الْکَمَالِ وَالوُجُودِ، وَلا تَدُلُّ عَلَی الإحَاطَةِ کَمَا تَدُلُّ الحُدُودُ الَّتِی هِیَ التَّرْبِیعُ وَالتَّثْلِیثُ وَالتَّسْدِیسُ، لأنَّ اللهَ عَزَّ وَجَلَّ تُدْرَکُ مَعْرِفَتُهُ بِالصِّفَاتِ وَالأسْمَاءِ ولاَ تُدْرَکُ بِالتَّحْدِیدِ بِالطُّولِ وَالعَرْضِ وِالقِلَّةِ وَالکَثْرَةِ وَاللَّوْنِ وَالوَزْنِ وَمَا أشْبَهَ ذَلِکَ. وَلَیْسَ یَحِلُّ باللهِ تَقَدَّسَ شَیءٌ مِنْ ذَلِکَ حَتّی یَعْرِفَهُ خَلْقُهُ بِمَعْرِفَتِهِمْ أنْفُسَهُمْ بِالضَّرُورَةِ الَّتِی ذَکَرْنَا، وَلَکِنْ یُدَلُّ عَلَی اللهِ عَزَّ وَجَلَّ بِصِفَاتِهِ وَیُدْرَکُ بِأسْمَائِهِ وَیُسْتَدَلُّ عَلَیْهِ بِخَلْقِهِ. لاَ یَحْتَاجُ فِی ذَلِکَ الطَّالِبُ الْمُرْتَادُ إلی رُؤیَةِ عَیْنٍ وَلا اسْتِماعِ أُذُنٍ وَلا لَمْسِ کَفٍّ وَلا إحَاطَةٍ بِقَلْبٍ؛ وَلَوْ کَانَتْ صِفَاتُهُ جَلَّ ثَنَاؤهُ لاَ تَدِلُّ عَلَیْهِ وَأسْمَاؤهُ لا تَدْعُو إلَیْهِ وَالْمَعْلَمَةُ مِنَ الخَلْقِ لاَ تُدْرِکُهُ لِمَعْنَاهُ، کَانَتِ العِبَادَةُ مِنَ الخَلْقِ لأسْمَائِهِ وَصِفَاتِهِ دُونَ مَعْنَاهُ. فَلَوْلا أنَّ ذَلِکَ کَذَلِکَ لَکَانَ الْمَعْبُودُ الْمُوَحَّدُ غَیْرَ اللهِ، لأنَّ صَفَاتِهِ وَأسْمَائَهُ غَیْرُهُ. أفَهِمْتَ؟

قَالَ: نَعَمْ یَا سَیِّدِی، زِدْنِی.

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: إیَّاکَ وَقَوْلَ الجُهَّالِ مِنْ أهْلِ العَمَی وَالضَّلالِ الَّذِینَ یَزْعُمُونَ أنَّ اللهَ جَلَّ وَتَقَدَّسَ مَوْجُودٌ فِی الآخِرَةِ لِلْحِسَابِ فِی الثَّوَابِ وَالعِقَابِ، وَلَیْسَ بِمَوْجُودٍ فِی الدُّنْیَا لِلطَّاعَةِ وَالرَّجَاءِ! وَلَوْ کَانَ فِی الوُجُودِ للهِ عَزَّ وَجَلَّ نَقْصٌ وَاهْتِضَامٌ لَمْ یُوجَدْ فِی الآخِ_رَةِ

defective in this world, He would not be present in the Hereafter either. However, these people have gone astray, have become blind, and deaf toward the truth regarding what they do not know. That is according to the Words of the Honorable the Exalted God, ‘But those who were blind in this world, will

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be blind in the Hereafter, and most astray from the Path.’(1)

What is meant by blindness here is blindness regarding existing realities. Intellectuals know that reasoning about what exists in the Hereafter is only possible through what exists in this world. Whoever tries to adopt knowledge of that world based upon his own personal views, and seek its existence or tries to perceive it through his own soul, and not through anything else would only get more distant from the facts about that world. That is because the Honorable the Exalted God has entrusted the knowledge of that world to an especial group of people who think, know and understand.”

Imran asked, “Is innovation a created being or not?” Imam Al-Ridha’ (a.s.) answered, “It is a still Creation which cannot be perceived through stillness. It is a created being since it has been created. And it is the Sublime God who has originated it. Thus it has become a creature. In other words, there only exist the Honorable the Exalted God and His creatures. There exists no third thing in between, and there is no third thing other than them. Whatever the Honorable the Exalted God creates does not disobey from being His creature. What is created is either still, moving, different, harmonious, known, or ambiguous. Whatever is bounded is the Honorable the Exalted God’s creature.

Moreover, know that all the things which the senses find for you are meanings perceived by the senses, and every sense demonstrates what the Honorable the Exalted

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God has placed in its perception, and the heart understands all of that. Know that the One who is Ever-Standing without any ordination or bounds created creatures ordained by bounds and ordination. What He created were two creatures: the ordination and the ordained. Neither one had any color, weight or taste. He established one as the means of perceiving the other and made them such that they could be perceived on their own. He did not create anything which could stand alone relying only on itself so as to provide a means for arguing about and proving His own existence.

أبَداً. وَلکِنَّ القَوْمَ تَاهوا وَعَمُوا وَصَمُّوا عَنِ الحَقِّ مِنْ حَیْثُ لا یَعْلَمُونَ. وَقَوْلُهُ عَزَّ وَجَلَّ: (وَمَنْ کَانَ فِی هَذِهِ أعْمَی فَهُوَ فِی الآخِرَةِ أعْمَی وَأضَلُّ سَبِیلاً) یَعْنی أعْمَی عَنِ الحَقَائِقِ الْمَوْجُودَةِ. وَقَدْ عَلِمَ ذَووا الألْبَابِ أنَّ الاسْتِدْلالَ عَلَی مَا هُنَاکَ لاَ یَکُونُ إلاَّ بِمَا هَا هُنَا، وَمَنْ أخَذَ عِلْمَ ذَلِکَ بِرَأیِهِ وَطَلَبَ وُجُودَهُ وَإدْراکَهُ عَنْ نَفْسِهِ دُونَ غَیْرِهَا لَمْ یَزْدَدْ مِنْ عِلْمِ ذَلِکَ إلاَّ بُعْداً، لأنَّ اللهَ عَزَّ وَجَلَّ جَعَلَ عِلْمَ ذَلِکَ خَاصَّةً عِنْدَ قَوْمٍ یَعْقِلُونَ وَیَعْلَمُونَ وَیَفْهَمُونَ.

قَالَ عِمْرَانُ: یَا سَیِّدِی، ألاَ تُخْبِرُنِی عَنِ الإبْدَاعِ، أخَلْقٌ هُوَ أمْ غَیْرُ خَلْقٍ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: بَلْ خَلْقٌ سَاکِنٌ لاَ یُدْرَکُ بِالسُّکُونِ، وَإنَّمَا صَارَ خَلْقاً لأنَّهُ شَیءٌ مُحْدَثٌ، وَاللهُ تَعَالی الَّذِی أحْدَثَهُ فَصَارَ خَلْقاً لَهُ. وَإنَّما هُوَ اللهُ عَزَّ وَجَلَّ وَخَلْقُهُ لاَ ثَالِثَ بَیْنَهُمَا وَلاَ ثَالِثَ غَیْرَهُمَا. فَمَا خَلَقَ اللهُ عَزَّ وَجَلَّ لَمْ یَعْدُ أنْ یَکُونَ خَلْقَهُ وَیَکُونَ الخَلْقُ سَاکِناً وَمُتَحَرِّکاً وَمُخْتَلِفاً وَمُؤْتَلِفاً وَمَعْلُوماً وَمُتَشَابِهاً، وَکُلُّ مَا وَقَعَ عَلَیْهِ حَدٌّ فَهُوَ خَلْقُ اللهِ عَزَّ

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وَجَلَّ.

وَاعْلَمْ أنَّ کُلَّ مَا أوْجَدَتْکَ الحَوَاسُّ فَهُوَ مَعْنیً مُدْرِکٌ لِلْحَوَاسِّ، وَکُلُّ حَاسَّةٍ تَدُلُّ عَلَی مَا جَعَلَ اللهُ عَزَّ وَجَلَّ لَها فِی إدْرَاکِهَا وَالفَهْمِ مِنَ القَلْبِ بِجَمِیعِ ذَلِکَ کُلِّهِ. وَاعْلَمْ أنَّ الوَاحِدَ الَّذِی هُوَ قَائِمٌ بِغَیْرِ تَقْدِیرٍ وَلاَ تَحْدِیدٍ خَلَقَ خَلْقاً مُقَدَّراً بِتَحْدِیدٍ وَتَقْدِیرٍ، وَکَانَ الَّذِی خَلَقَ خَلْقَیْنِ اثْنَیْنِ: التَّقْدِیرَ وَالمُقَدَّرَ، وَلَیْسَ فِی کُلِّ وَاحِدٍ مِنْهُمَا لَوْنٌ وَلاَ وَزْنٌ وَلاَ ذَوْقٌ، فَجَعَلَ أحَدَهُمَا یُدْرَکُ بِالآخَرِ وَجَعَلَهُمَا مُدْرِکَیْنِ بِنَفْسِهِمَا وَلَمْ یَخْلُقْ شَیْئاً فَرْداً قَائِماً بِنَفْسِهِ دُونَ غَیْرِهِ لِلَّذِی أرَادَ مِنَ الدَّلالَةِ عَلَی نَفْسِهِ وَإثْبَاتِ وُجُودِهِ.

Thus the Blessed the Sublime God is One and Only. There is no second one to support Him in order to enable Him to stand, or to assist Him or protect Him. However, the creatures support one another through the permission and will of the Sublime God. People have differences of opinion over this subject to the extent that they have gone astray, become perplexed, and seek salvation from darkness by means of darkness through describing the Sublime God using their own qualities. In this way, they have become very far away from the truth. Had they described the Honorable the Exalted God using His own Attributes, and described the creatures with the qualities of the creatures, they would have spoken through understanding and certitude and would not have come up with so many differences of opinion over Him. Since they sought that which would perplex them, and get entrapped, they became confused. God guides whomever He wills to the straight path.”

Imran said, “O my Master! I bear

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witness that He is just as you have described. However, I still have one more question to ask.” The Imam (a.s.) said, “Ask whatever you wish to ask.”

Imran said, “I want to ask you what the All-Wise (God) is contained in. Has anything encompassed Him? Does He change from one state to another state? Is He in need of anything?”

Al-Ridha’ (a.s.) said, “O Imran! I will tell you, so understand

Whom you have questioned about. He is the most ambiguous issues which the creatures face. As for those who are deficient in understanding, they do not recognize Him. As for those who are just and can reason, they are not incapable of understanding Him. First of all, if He had created the creatures due to needing them, then it would be proper to say that He changes His Location to the location of what He creates because of His need for them. However, the Honorable the Exalted God has not created anything out of need. He is always stable. Neither is He on something, or something is on Him. However, it is the creatures which hold each other, enter into one another, and leave one another. As for the Great and All-Holy God, He holds all of that by His Might. He does not enter anything and does not leave anything. Its preservation does not tire Him, nor is He incapable of holding it. None of the creatures knows how that is, except for the Honorable the Exalted God and His

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Messengers, the People who know His Secrets, those who

فَاللهُ تَبَارَکَ وَتَعَالی فَرْدٌ وَاحِدٌ لاَ ثَانِیَ مَعَهُ یُقَیِّمُهُ وَلا یَعْضُدُهُ وَلا یُکِنُّهُ، وَالخَلْقُ یُمْسِکُ بَعْضُهُ بَعْضاً بِإذْنِ اللهِ تَعَالی وَمَشِیئَتِهِ، وَإنَّمَا اخْتَلَفَ النَّاسُ فِی هَذا البَابِ حَتّی تَاهوا وَتَحَیَّرُوا وَطَلَبُوا الخَلاصَ مِنَ الظُّلْمَةِ بِالظُّلْمَةِ فِی وَصْفِهِمُ اللهَ تَعَالی بِصِفَةِ أنْفُسِهِمْ فَازْدادُوا مِنَ الحَقِّ بُعْداً. وَلَوْ وَصَفُوا اللهَ عَزَّ وَجَلَّ بِصِفَاتِهِ وَوَصَفُوا الْمَخْلُوقِینَ بِصِفَاتِهِمْ لَقَالُوا بِالْفَهْمِ وَالْیَقِینِ وَلَمَا اخْتَلَفُوا. فَلَمَّا طَلَبُوا مِنْ ذَلِکَ مَا تَحَیَّرُوا فِیهِ ارْتَکَبُوا. وَاللهُ یَهْدِی مَنْ یَشَاءُ إلی صِرَاطٍ مُسْتَقِیمٍ.

قَالَ عِمْرَانُ: یَا سَیِّدِی، أشْهَدُ أنَّهُ کَمَا وَصَفْتَ، وَلَکِنْ بَقِیَتْ لِی مَسْأَلَةٌ.

قَالَ: سَلْ عَمّا أرَدْتَ.

قَالَ: أسْألُکَ عَنِ الحَکِیمِ؛ فِی أیِّ شَیْءٍ هُوَ؟ وَهَلْ یُحِیطُ بِهِ شَیْءٌ؟ وَهَلْ یَتَحَوَّلُ مِنْ شَیءٍ إلی شَیءٍ؟ أوْ بِهِ حَاجَةٌ إلی شَیءٍ؟

قَالَ الرِّضَا عَلَیْهِ السَّلاَمُ: أُخْبِرُکَ یَا عِمْرَانُ فَاعْقِلْ مَا سَأَلْتَ عَنْهُ، فَإنَّهُ مِنْ أغْمَضِ مَا یَرِدُ عَلَی الخَلْقِ فِی مَسَائِلِهِمْ، وَلَیْسَ یَفْهَمُ المُتَفَاوِتُ عَقْلُهُ العَازِبُ حِلْمُهُ وَلا یَعْجَزُ عَنْ فَهْمِهِ أولُوا العَقْلِ المُنْصِفُونَ. أمَّا تَأوِیلُ ذَلِکَ فَلَوْ کَانَ خَلَقَ مَا خَلَقَ لِحَاجَةٍ مِنْهُ لَجَازَ لِقَائِلٍ أنْ یَقُولَ یَتَحَوَّلُ إلی مَا خَلَقَ لِحَاجَتِهِ إلی ذَلِکَ؛ وَلَکِنَّهُ عَزَّ وَجَلَّ لَمْ یَخْلُقْ شَیْئاً لِحَاجَةٍ وَلَمْ یَزَلْ ثَابِتاً لاَ فی شَیءٍ وَلا عَلَی شَیءٍ.

إنَّ الخَلْقَ یُمْسِکُ بَعْضُهُ بَعْضاً وَیَدْخُلُ بَعْضُهُ فی بَعْضٍ وَیَخْرُجُ مِنْهُ، وَاللهُ جَلَّ وَتَقَدَّسَ بِقُدْرَتِهِ یُمْسِکُ ذَلِکَ کُلِّهِ وَلَیْسَ یَدْخُلُ فی شَیءٍ وَلا یَخْرُجُ مِنْهُ وَلا یَؤُودُهُ حِفْظُهُ وَلا یَعْجَزُ عَنْ إمْسَاکِهِ وَلا یَعْرِفُ أحَدٌ مِنَ الخَلْقِ کَیْفَ ذَلِکَ إلاَّ اللهَ عَزَّ وَجَلَّ وَمَنْ أطْ_لَعَهُ عَلَیْهِ مِ_نْ

run the Affairs, and His Guardians who carry out His Laws. God Himself has informed them about it.

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In fact, His command is like the twinkling of an eye. If He wills a thing, He only says to it be, ‘We but say the word, ‘Be’, and it is.’(1) according to His intent and will. Nothing that He has created is closer to Him than any other thing. O Imran! Have you understood?” Imran said, “Yes, my Master. I understood. I bear witness that the Sublime God is as you described Him to be, He is One. I also witness that Muhammad (a.s.) - his servant - is appointed to guide and lead to the right religion.” He then faced the Qibla and fell into prostration.

Al-Hassan ibn Muhammad al-Nawfali said, “When the other rhetoricians heard what Imran al-Sabee - who was very hard to defeat in arguments and no one had ever defeated him before in arguments - none of them dared approach Al-Ridha’ (a.s.), and they asked him no more questions. Slowly the sun set. Then Al-Ma’mun and Al-Ridha’ (a.s.) stood up, went inside and the people left.

I was sitting along with some of my friends when Muhammad ibn Ja'far called me in. I went to see him.

He told me, “O Nawfali! Did you see what your friend (the Imam (a.s.)) did?” Al-Nawfali replied, “By God! No. I did not think that Ali ibn Musa Al-Ridha’ (a.s.) could plumb such depths. I did not know that him in this way. He never spoke about theology in Medina and theologians never gathered around him.” I said, “The pilgrims

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come to him and ask him about the lawful and the unlawful and he answers them. Sometimes rhetoricians come to him and argue with him, and he plunges into theology.”

Muhammad ibn Ja’far said, “O Aba Muhammad! I fear that this man (i.e. Al-Ma’mun) will envy him, poison him or injure him. So advise him to refrain from these things.”

Al-Nawfali added, “I said, ‘He will not listen to me. This man (Al-Ma’mun) only wants to test him to see whether he possesses any of the knowledge of his forefathers (a.s.).’

He told me, “Tell him that his uncle does not like him to do such things and wishes him to quit doing these things.” When we returned to Al-Ridha’’s (a.s.) house I related to the Imam (a.s.) the message from his uncle. Then the Imam (a.s.) smiled and said, “May God protect my uncle. I know

رُسُلِهِ وَأهْلِ سِرِّهِ وَالمُسْتَحْفَظِینَ لأمْرِهِ وَخُزَّانِهِ القَائِمِینَ بِشَرِیعَتِهِ.

وَإنَّمَا أمْرُهُ کَلَمْحِ البَصَرِ أوْ هُوَ أقْرَبُ. إذَا شَاءَ شَیْئاً فَإنَّمَا یَقُولُ لَهُ (کُنْ فَیَکُونُ) بِمَشِیئَتِهِ وَإرَادَتِهِ. وَلا شَیْءَ مِنْ خَلْقِهِ أقْرَبُ إلَیْهِ مِنْ شَیْءٍ وَلا شَیْءَ أبْعَدُ مِنْهُ مِنْ شَیْءٍ. أَفَهِمْتَ یَا عِمْرَانُ؟

قَالَ نَعَمْ یَا سَیِّدِی، قَدْ فَهِمْتُ. وَأَشْهَدُ أَنَّ اللَّهَ عَلَی مَا وَصَفْتَ وَوَحَّدْتَ، وَأَنَّ مُحَمَّداً عَبْدُهُ الْمَبْعُوثُ بِالْهُدَی وَدِینِ الْحَقِّ.

ثُمَّ خَرَّ سَاجِداً نَحْوَالْقِبْلَةِ وَأَسْلَمَ.

قَالَ الْحَسَنُ بْنُ مُحَمَّدٍ النَّوْفَلِیُّ: فَلَمَّا نَظَرَ الْمُتَکَلِّمُونَ إِلَی کَلامِ عِمْرَانَ الصَّابِی، وَکَانَ جَدِلاً لَمْ یَقْطَعْهُ عَنْ حُجَّتِهِ أَحَدٌ قَطُّ، لَمْ یَدْنُ مِنَ الرِّضَا عَلَیْهِ السَّلامُ أَحَدٌ مِنْهُمْ وَلَمْ یَسْأَلُوهُ عَنْ شَیْ ءٍ. وَأَمْسَیْنَا فَنَهَضَ الْمَأْمُونُ وَالرِّضَا عَلَیْهِ السَّلامُ فَدَخَلا وَانْصَرَفَ النَّاسُ.

وَکُنْتُ مَعَ جَمَاعَةٍ مِنْ

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أَصْحَابِنَا إِذْ بَعَثَ إِلَیَّ مُحَمَّدُ بْنُ جَعْفَرٍ فَأَتَیْتُهُ فَقَالَ لِی: یَا نَوْفَلِیُّ أَمَا رَأَیْتَ مَا جَاءَ بِهِ صَدِیقُکَ لا وَاللَّهِ مَا ظَنَنْتُ أَنَّ عَلِیَّ بْنَ مُوسَی خَاضَ فِی شَیْ ءٍ مِنْ هَذَا قَطُّ وَلا عَرَفْنَاهُ بِهِ إِنَّهُ کَانَ یَتَکَلَّمُ بِالْمَدِینَةِ أَوْ یَجْتَمِعُ إِلَیْهِ أَصْحَابُ الْکَلامِ قُلْتُ قَدْ کَانَ الْحَاجُّ یَأْتُونَهُ فَیَسْأَلُونَهُ عَنْ أَشْیَاءَ مِنْ حَلالِهِمْ وَحَرَامِهِمْ فَیُجِیبُهُمْ وَرُبَّمَا کَلَّمَ مَنْ یَأْتِیهِ یُحَاجُّهُ فَقَالَ: مُحَمَّدُ بْنُ جَعْفَرٍ یَا بَا مُحَمَّدٍ إِنِّی أَخَافُ عَلَیْهِ أَنْ یَحْسُدَهُ هَذَا الرَّجُلُ فَیَسُمَّهُ أَوْ یَفْعَلَ بِهِ بَلِیَّةً فَأَشِرْ عَلَیْهِ بِالإِمْسَاکِ عَنْ هَذِهِ الأَشْیَاءِ قُلْتُ إِذاً لا یَقْبَلُ مِنِّی وَمَا أَرَادَ الرَّجُلُ إِلا امْتِحَانَهُ لِیَعْلَمَ هَلْ عِنْدَهُ شَیْ ءٌ مِنْ عُلُومِ آبَائِهِ عَلَیْهِ السَّلامُ فَقَالَ لِی: قُلْ لَهُ: إِنَّ عَمَّکَ قَدْ کَرِهَ هَذَا الْبَابَ وَأَحَبَّ أَنْ تُمْسِکَ عَنْ هَذِهِ الأَشْیَاءِ لِخِصَالٍ شَتَّی فَلَمَّا انْقَلَبْتُ إِلَی مَنْزِلِ الرِّضَا عَلَیْهِ السَّلامُ أَخْبَرْتُهُ بِمَا کَانَ مِنْ عَمِّهِ مُحَمَّدِ بْنِ جَعْفَرٍ فَتَبَسَّمَ عَلَیْهِ السَّلامُ ثُمَّ

him well. Why is he upset? O servant! Go to Imran al-Sa’ebi and bring him here.”

I said, “May I be your ransom! I know where he is. He is with some of the Shiite brethren.” The Imam (a.s.) said, “Don’t worry. Take a horse for him to ride on and bring him here.” I went and brought Imran. The Imam (a.s.) welcomed him and asked for a robe of honor which he (a.s.) put on Imran. The Imam also gave him a horse and asked for ten-thousand Dinars which he (a.s.) donated to Imran.

Imran said, “May I be your ransom! You have followed in the footsteps of your grandfather

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- the Commander of the Faithful (a.s.).” The Imam (a.s.) said, “We prefer this.” Then the Imam (a.s.) ordered dinner and had me sit on his right side and had Imran sit on his left side. After eating dinner, the Imam (a.s.) told Imran, “Go now and come back in the morning. Then I will give you food from Medina.”

From then on many people came to Imran to have a debate. He used to respond to their arguments and disprove them until they left. Al-Ma’mun granted him ten thousand Dirhams. Al-Fadhl gave him some money, too. Then he appointed him as the director over the alms in (the city of) Balkh where he attained much good.

فَلا بَأْسَ قَرِّبُوا إِلَیْهِ دَابَّةً فَصِرْتُ إِلَی عِمْرَانَ فَأَتَیْتُهُ بِهِ فَرَحَّبَ بِهِ وَدَعَا بِکِسْوَةٍ فَخَلَعَهَا عَلَیْهِ وَحَمَلَهُ وَدَعَا بِعَشَرَةِ آلافِ دِرْهَمٍ فَوَصَلَهُ بِهَا فَقُلْتُ جُعِلْتُ فِدَاکَ حَکَیْتَ فِعْلَ جَدِّکَ أَمِیرِ الْمُؤْمِنِینَ عَلَیْهِ السَّلامُ قَالَ هَکَذَا یَجِبُ ثُمَّ دَعَا عَلَیْهِ السَّلامُ بِالْعِشَاءِ فَأَجْلَسَنِی عَنْ یَمِینِهِ وَأَجْلَسَ عِمْرَانَ عَنْ یَسَارِهِ حَتَّی إِذَا فَرَغْنَا قَالَ لِعِمْرَانَ انْصَرِفْ مُصَاحِباً وَبَکِّرْ عَلَیْنَا نُطْعِمْکَ طَعَامَ الْمَدِینَةِ فَکَانَ عِمْرَانُ بَعْدَ ذَلِکَ یَجْتَمِعُ إِلَیْهِ الْمُتَکَلِّمُونَ مِنْ أَصْحَابِ الْمَقَالاتِ فَیُبْطِلُ أَمْرَهُمْ حَتَّی اجْتَنَبُوهُ وَوَصَلَهُ الْمَأْمُونُ بِعَشَرَةِ آلافِ دِرْهَمٍ وَأَعْطَاهُ الْفَضْلُ مَالاً وَحَمَلَهُ وَوَلاهُ الرِّضَا عَلَیْهِ السَّلامُ صَدَقَاتِ بَلْخٍ فَأَصَابَ الرَّغَائِب .

13

بابُ فِی ذکر مَجْلِسَ الرِّضا عَلَیْهِ السَّلامُ مَعَ سُلَیْمان المَرْوَزِیُ مُتکَلِّمِ خُراسان عِنْدَ المَأمُون فِی التَّوحیدِ

1 - حَدَّثَنا أَبُو مُحَمَّد جَعْفَرِ بْنِ عَلِیِّ بْنِ ِحْمَد الفقیه رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبُو مُحَمَّد الحَسَن بْنِ عَلِیِّ بن صَدَقَة القُمِّیّ قالَ: حَدَّثَنا أَبُوعمرو مُحَمَّدِ بْنِ عمرو بْنِ عَبْد العَزِیز الأَنْصارِی الکَجِّیُّ قالَ: حَدَّثَنی من سمع الحَسَن بْنِ مُحَمَّدالنُّوفَلِیِّ یَقُولُ قَدِمَ سُلَیَْمانُ الْمَرْوَزِیُّ مُتَکَلِّمُ خُرَاسَانَ عَلَی الْمَأْمُونِ فَأَکْرَمَهُ وَوَصَلَهُ ثُمَّ قَالَ لَهُ إِنَّ ابْنَ عَمِّی عَلِیَّ بْنَ مُوسَی قَدِمَ عَلَیَّ مِنَ الْحِجَازِ وَهُوَیُحِبُّ الْکَلامَ وَأَصْحَابَهُ فَلا عَلَیْکَ أَنْ تَصِ_یرَ إِلَیْنَ_ا یَ_وْمَ

debate with him on the 8th of Dhul-Hajja (the Day of Tarwiyah) to have a debate with him.”

Soleiman said, “O Commander of the Faithful! I dislike questioning him in your session and amongst a group of the Hashemites. The people will regard him as incapable when he debates with me on theology. Incapabilities are not permissible for him.”

Al-Ma’mun said, “I have invited you because I know that you are learned (in theology). I

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have no intentions except for you to silence him in an argument.” Soleiman said, “O Commander of the Faithful! I will do it for you. Just bring us together. Just sit back and watch.”

Then Al-Ma’mun sent someone after Al-Ridha’ (a.s.) and said, “A man from Marwaz who is not equal to you in theology has come and asked for you to come to us. Come here if you do not mind.” The Imam (a.s.) made ablutions and told us to go ahead. Imran As-Sa’ebee was with us. We went until we arrived at Al-Ma’mun’s court. Yasir and Khalid took my hands and led me in. When I got in and greeted (Al-Ma’mun), he asked, “Where is my brother Abul Hassan whom may the Sublime God maintain?” I said, “When we were coming he was putting on his clothes. He ordered us to go ahead.” Then I added, “O Commander of the Faithful! Your servant Imran is also with me. He is right outside.” He said, “Who is Imran?” I said, “He is the Sabian who became a Muslim because of you.” He said, “Let him in.” Then Imran came in. Al-Ma’mun welcomed him and then told him, “O Imran! You did not die and join the Hashemites!” Imran said, “O Commander of the Faithful! Praise be to God who honored me by you.” Al-Ma’mun said, “O Imran! This is Soleiman al-Marwazi who is the theologian from Khorasan.” Imran said, “O Commander of the Faithful! He thinks that he is the

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only one in Khorasan versed in theoretical principles and refutes origination (bida’). Al-Ma’mun said, “Why don’t you have a debate with him?” Imran said, “This depends on him.” Then Al-Ridha’ (a.s.) came in and asked, “What were you discussing?” Imran said, “O son of the Prophet of God! This is Soleiman al-Marwazi.”

Soleiman told Imran, “Will you be pleased with Abil Hassan (a.s.) and what he says about origination. Imran said, “Yes, I will if he (a.s.) presents arguments which I can present when I argue with other theologians like myself.”

التَّرْوِیَةِ لِمُنَاظَرَتِهِ، فَقَالَ سُلَیَْمانُ: یَا أَمِیرَ الْمُؤْمِنِینَ إِنِّی أَکْرَهُ أَنْ أَسْأَلَ مِثْلَهُ فِی مَجْلِسِکَ فِی جَمَاعَةٍ مِنْ بَنِی هَاشِمٍ فَیَنْتَقِصَ عِنْدَ الْقَوْمِ إِذَا کَلَّمَنِی وَلا یَجُوزُ الاسْتِقْصَاءُ عَلَیْهِ قَالَ الْمَأْمُونُ إِنَّمَا وَجَّهْتُ إِلَیْکَ لِمَعْرِفَتِی بِقُوَّتِکَ وَلَیْسَ مُرَادِی إِلا أَنْ تَقْطَعَهُ عَنْ حُجَّةٍ وَاحِدَةٍ فَقَطْ.

فَقَالَ سُلَیَْمانُ: حَسْبُکَ یَا أَمِیرَ الْمُؤْمِنِینَ اجْمَعْ بَیْنِی وَبَیْنَهُ وَخَلِّنِی وَالذَّمَّ.

فَوَجَّهَ الْمَأْمُونُ إِلَی الرِّضَا عَلَیْهِ السَّلامُ فَقَالَ: إِنَّهُ قَدْ قَدِمَ عَلَیْنَا رَجُلٌ مِنْ أَهْلِ مَرْوَ وَهُوَ وَاحِدُ خُرَاسَانَ مِنْ أَصْحَابِ الْکَلامِ فَإِنْ خَفَّ عَلَیْکَ أَنْ تَتَجَشَّمَ الْمَصِیرَ إِلَیْنَا فَعَلْتَ. فَنَهَضَ عَلَیْهِ السَّلامُ لِلْوُضُوءِ وَقَالَ لَنَا تَقَدَّمُونِی، وَعِمْرَانُ الصَّابِیُ مَعَنَا، فَصِرْنَا إِلَی الْبَابِ، فَأَخَذَ یَاسِرٌ وَخَالِدٌ بِیَدِی فَأَدْخَلانِی عَلَی الْمَأْمُونِ فَلَمَّا سَلَّمْتُ قَالَ: أَیْنَ أَخِی أَبُو الْحَسَنِ أَبْقَاهُ اللَّهُ؟

قُلْتُ: خَلَّفْتُهُ یَلْبَسُ ثِیَابَهُ وَأَمَرَنَا أَنْ نَتَقَدَّمَ. ثُمَّ قُلْتُ: یَا أَمِیرَ الْمُؤْمِنِینَ إِنَّ عِمْرَانَ مَوْلاکَ مَعِی وَهُوَ بِالْبَابِ.

فَقَالَ: مَنْ عِمْرَانُ؟ قُلْتُ: الصَّابِیُ الَّذِی أَسْلَمَ عَلَی یَدَیْکَ.

قَالَ فَلْیَدْخُلْ. فَدَخَلَ فَرَحَّبَ بِهِ الْمَأْمُونُ. ثُمَّ قَالَ لَهُ: یَا عِمْرَانُ لَمْ تَمُتْ حَتَّی صِرْتَ مِنْ بَنِی هَاشِمٍ. قَالَ: الْحَمْدُ لِلَّهِ الَّذِی شَرَّفَنِی بِکُمْ یَا أَمِیرَ

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الْمُؤْمِنِینَ فَقَالَ لَهُ الْمَأْمُونُ: یَا عِمْرَانُ هَذَا سُلَیَْمانُ الْمَرْوَزِیُّ مُتَکَلِّمُ خُرَاسَانَ قَالَ عِمْرَانُ یَا أَمِیرَ الْمُؤْمِنِینَ إِنَّهُ یَزْعُمُ أَنَّهُ وَاحِدُ خُرَاسَانَ فِی النَّظَرِ وَیُنْکِرُ الْبَدَاءَ قَالَ فَلِمَ لا تُنَاظِرُهُ قَالَ عِمْرَانُ ذَاکَ إِلَیْهِ فَدَخَلَ الرِّضَا عَلَیْهِ السَّلامُ فَقَالَ: فِی أَیِّ شَیْ ءٍ کُنْتُمْ قَالَ عِمْرَانُ یَا ابْنَ رَسُولِ اللَّهِ هَذَا سُلَیَْمانُ الْمَرْوَزِیُّ فَقَالَ سُلَیَْمانُ: أَتَرْضَی بِأَبِی الْحَسَنِ وَبِقَوْلِهِ فِیهِ قَالَ عِمْرَانُ قَدْ رَضِیتُ بِقَوْلِ أَبِی الْحَسَنِ فِی الْبَدَاءِ عَلَی أَنْ یَأْتِیَنِی فِیهِ بِحُجَّةٍ أَحْتَجُّ بِهَا عَلَی نُظَرَائِی مِنْ أَهْلِ النَّظَرِ.

Al-Ma’mun said, “O Abul Hassan! What is your opinion regarding what they argue about?” The Imam (a.s.) said, “O Soleiman! How could you not believe in origination while the Honorable the Exalted God said, ‘But does not man call to mind that We created him before out of nothing?’(1) And the Honorable the Exalted God said, ‘It is He Who begins (the process of) Creation; then repeats it…’(2) And says, ‘To Him is due the primal origin of the heavens and the earth…’(3) Moreover, the Honorable the Exalted God said, ‘He adds to Creation as He pleases…’(4) and says, ‘…He began the Creation of man with (nothing more than) clay.’(5) Also the Honorable the Exalted God says, ‘There are (yet) others, held in suspense for the command of God, whether He will punish them, or turn in mercy to them…’(6) And the Honorable the Exalted God says, ‘…Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained)…’(7)

Soleiman asked,

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“Has anything been narrated to you on this issue from your forefather?” The Imam (a.s.) said, “Yes. It has been narrated by my father on the authority of Abi Abdullah (a.s.) who said, “The Honorable the Exalted God has two bodies of knowledge: a Treasured Knowledge, Hidden Knowledge which no one but Him is informed of. Origination is rooted in that knowledge. And He has a second knowledge which He has taught the angels and His Messengers which the knowledgeable Members of the Holy Household are also aware of.”

Soleiman said, “I would like you to present this from the Book of the Honorable the Exalted God.” The Imam (a.s.) said, “The Honorable the Exalted God said, ‘So turn away from them: not thine is the blame.’(1) At first God wanted to destroy them. But then the Sublime God changed His mind and said, ‘But teach (thy Message) for teaching benefits the Believers.’(2)

Soleiman said, “May I be your ransom! Tell me more.”

Then Al-Ridha’ (a.s.) said, “My father (a.s.) informed me on the authority of his forefathers (a.s.), on the authority of God’s Prophet (S) that the Honorable the Exalted God revealed to one of His Prophets to let one of the Kings know that God will take away his life at such and such a time. The Prophet (S) went to see the King and told him that. Then the King

pleaded to God while he was on his bed and fell off of it. He said, “O Lord! Postpone

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my demise until I see my son grow up to undertake my affairs.” Then the Honorable

قَالَ الْمَأْمُونُ: یَا أَبَا الْحَسَنِ مَا تَقُولُ فِی مَا تَشَاجَرَا فِیهِ؟ قَالَ وَمَا أَنْکَرْتَ مِنَ الْبَدَاءِ یَا سُلَیَْمانُ وَاللَّهُ عَزَّ وَجَلَّ یَقُولُ «أَوَلا یَذْکُرُ الإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَلَمْ یَکُ شَیْئاً» وَیَقُولُ عَزَّ وَجَلَّ «وَهُوَالَّذِی یَبْدَؤُا الْخَلْقَ ثُمَّ یُعِیدُهُ» وَیَقُولُ «بَدِیعُ السَّماواتِ وَالأَرْضِ» وَیَقُولُ عَزَّ وَجَلَّ «یَزِیدُ فِی الْخَلْقِ ما یَشاءُ» وَیَقُولُ «وَبَدَأَ خَلْقَ الإِنْسانِ مِنْ طِینٍ» وَیَقُولُ عَزَّ وَجَلَّ «وَآخَرُونَ مُرْجَوْنَ لامْرِ اللَّهِ إِمَّا یُعَذِّبُهُمْ وَإِمَّا یَتُوبُ عَلَیْهِمْ» وَیَقُولُ عَزَّ وَجَلَّ: «وَما یُعَمَّرُ مِنْ مُعَمَّرٍ وَلا یُنْقَصُ مِنْ عُمُرِهِ إِلا فِی کِتابٍ».

قَالَ سُلَیَْمانُ هَلْ رُوِّیتَ فِیهِ عَنْ آبَائِکَ شَیْئاً قَالَ نَعَمْ رُوِّیتُ عَنْ أَبِی عَنْ أَبِی عَبْدِ اللَّهِ عَلَیْهِ السَّلامُ أَنَّهُ قَالَ إِنَّ لِلَّهِ عَزَّ وَجَلَّ عِلْمَیْنِ عِلْماً مَخْزُوناً مَکْنُوناً لا یَعْلَمُهُ إِلا هُوَمِنْ ذَلِکَ یَکُونُ الْبَدَاءُ وَعِلْماً عَلَّمَهُ مَلائِکَتَهُ وَرُسُلَهُ فَالْعُلَمَاءُ مِنْ أَهْلِ بَیْتِ نَبِیِّکَ یَعْلَمُونَهُ.

قَالَ سُلَیَْمانُ أُحِبُّ أَنْ تَنْزِعَهُ لِی مِنْ کِتَابِ اللَّهِ عَزَّ وَجَلَّ قَالَ قَوْلُ اللَّهِ تَعَالَی لِنَبِیِّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ أَرَادَ هَلاکَهُمْ ثُمَّ بَدَا لِلَّهِ تَعَالَی فَقَالَ: وَذَکِّرْ فَإِنَّ الذِّکْری تَنْفَعُ الْمُؤْمِنِینَ قَالَ سُلَیَْمانُ زِدْنِی جُعِلْتُ فِدَاکَ قَالَ الرِّضَا عَلَیْهِ السَّلامُ لَقَدْ أَخْبَرَنِی أَبِی، عَن آبَائِهِ عَلَیْهِ السَّلامُ أَنَّ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَی إِلَی نَبِیٍّ مِنْ أَنْبِیَائِهِ أَنْ أَخْبِرْ فُلاناً الْمَلِکَ أَنِّی مُتَوَفِّیهِ إِلَی کَذَا وَکَذَا فَأَتَاهُ ذَلِکَ النَّبِیُّ فَأَخْبَرَهُ فَدَعَا اللَّهَ الْمَلِکُ وَهُوَعَلَی سَرِیرِهِ حَتَّی سَقَطَ مِنَ السَّرِیرِ وَقَالَ: یَا رَبِّ أَجِّلْنِی حَتَّی یَشِبَّ طِفْلِی وَأَقْضِیَ أَمْرِی. فَأَوْحَ_ی اللَّهُ عَزَّ وَجَلَّ إِلَی ذَلِ_کَ

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النَّبِیِّ أَنِ ائْ_تِ

the Exalted God revealed to that Prophet (S), “Go to that King and inform him that I have decided to postpone his death. I have added fifteen years to his life.”

The Prophet (S) said, “O Lord! You well know that I have never lied.” Then the Honorable the Exalted God revealed to him, “You are just an agent. Announce this to him. God is never questioned about what He does.” Then the Imam (a.s.) turned towards Soleiman and said, “I think you have the same opinion as the Jews in this regard.” Soleiman said, “From this I seek refuge in God.” The Imam (a.s.) said, “The Jews say, ‘God's hand is tied up...’(1) They mean that God is finished working and is sitting back and does not Create anything else. But the Honorable the Exalted God has given them the following answer, ‘…Be their hands tied up and be they accursed for the (blasphemy) they utter….’(2) I have also heard my father Musa ibn Ja’far (a.s.) say the following when asked about Origination, ‘How could the people refute origination, and that God might procrastinate the affairs of some people for a decision regarding them?’”

Soleiman asked, “Can you tell me for what has the following verse been revealed? ‘We have indeed revealed this (Message) in the Night of Power.’(3) The Imam (a.s.) said, “O Soleiman! The Honorable the Exalted God will decide the destiny (of an individual) for one year including life or death, good or bad, and sustenance

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on the Night of Power. Whatever God destines on that night comes to be.” Soleiman said, “Now I understand. Please tell me more.”

The Imam (a.s.) said, “O Soleiman! Some of the affairs are up to the Honorable the Exalted God and what He wills. He can expedite what He wills and procrastinate what He wills. He can destroy what He wills. O Soleiman, Ali (a.s.) said, “Knowledge is of two types: Knowledge which God has taught His angels and His Messengers - that which God has taught His angels and His Messengers will be done, and that which is hidden near Him and He has informed none of His creatures of it. It is by this knowledge which He expedites what He wills to expedite, procrastinates what He wills to procrastinate; destroys what He wills to destroy, and He stabilizes what He wills to stabilize.”

Soleiman told Al-Ma’mun, “O Commander of the Faithful! From today on I will not refute Creation or deny it by God’s Will.” Al-Ma’mun said,

فُلاناً الْمَلِکَ فَأَعْلِمْهُ أَنِّی قَدْ أَنْسَیتُ أَجَلَهُ وَزِدْتُ فِی عُمُرِهِ خَمْسَ عَشْرَةَ سَنَةً فَقَالَ: ذَلِکَ النَّبِیُّ یَا رَبِّ إِنَّکَ لَتَعْلَمُ أَنِّی لَمْ أَکْذِبْ قَطُّ فَأَوْحَی اللَّهُ عَزَّ وَجَلَّ إِلَیْهِ إِنَّمَا أَنْتَ عَبْدٌ مَأْمُورٌ فَأَبْلِغْهُ ذَلِکَ وَاللَّهُ لا یُسْئَلُ عَمَّا یَفْعَلُ.

ثُمَّ الْتَفَتَ إِلَی سُلَیَْمانَ فَقَالَ: أَحْسَبُکَ ضَاهَیْتَ الْیَهُودَ فِی هَذَا الْبَابِ قَالَ أَعُوذُ بِاللَّهِ مِنْ ذَلِکَ وَمَا قَالَتِ الْیَهُودُ قالَ: قالَ تِ الْیَهُودُ یَدُ اللَّهِ مَغْلُولَةٌ یَعْنُونَ أَنَّ اللَّهَ تَعَالَی قَدْ فَرَغَ مِنَ الأَمْرِ فَلَیْسَ یُحْدِثُ شَیْئاً فَقَالَ اللَّهُ عَزَّ وَجَلَّ: غُلَّتْ أَیْدِیهِمْ وَلُعِنُوا بِما

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قالُوا وَلَقَدْ سَمِعْتُ قَوْماً سَأَلُوا أَبِی مُوسَی بْنَ جَعْفَرٍ عَنِ الْبَدَاءِ فَقَالَ: وَمَا یُنْکِرُ النَّاسُ مِنَ الْبَدَاءِ وَأَنْ یَقِفَ اللَّهُ قَوْماً یُرْجِئُهُمْ لامْرِهِ.

قَالَ سُلَیَْمانُ أَلا تُخْبِرُنِی عَنْ إِنَّا أَنْزَلْناهُ فِی لَیْلَةِ الْقَدْرِ فِی أَیِّ شَیْ ءٍ أُنْزِلَتْ قَالَ یَا سُلَیَْمانُ لَیْلَةُ الْقَدْرِ یُقَدِّرُ اللَّهُ عَزَّ وَجَلَّ فِیهَا مَا یَکُونُ مِنَ السَّنَةِ إِلَی السَّنَةِ مِنْ حَیَاةٍ أَوْ مَوْتٍ أَوْ خَیْرٍ أَوْ شَرٍّ أَوْ رِزْقٍ فَمَا قَدَّرَهُ فِی تِلْکَ اللَّیْلَةِ فَهُوَمِنَ الَْمحْتُومِ قَالَ سُلَیَْمانُ الآْنَ قَدْ فَهِمْتُ جُعِلْتُ فِدَاکَ فَزِدْنِی.

قَالَ یَا سُلَیَْمانُ إِنَّ مِنَ الأُمُورِ أُمُوراً مَوْقُوفَةً عِنْدَ اللَّهِ تَبَارَکَ وَتَعَالَی یُقَدِّمُ مِنْهَا مَا یَشَاءُ وَیُؤَخِّرُ مَا یَشَاءُ یَا سُلَیَْمانُ إِنَّ عَلِیّاً عَلَیْهِ السَّلامُ کَانَ یَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عَلَّمَهُ اللَّهُ مَلائِکَتَهُ وَرُسُلَهُ فَمَا عَلَّمَهُ مَلائِکَتَهُ وَرُسُلَهُ فَإِنَّهُ یَکُونُ وَلا یُکَذِّبُ نَفْسَهُ وَلا مَلائِکَتَهُ وَلا رُسُلَهُ وَعِلْمٌ عِنْدَهُ مَخْزُونٌ لَمْ یُطْلِعْ عَلَیْهِ أَحَداً مِنْ خَلْقِهِ یُقَدِّمُ مِنْهُ مَا یَشَاءُ وَیُؤَخِّرُ مَا یَشَاءُ وَیَمْحُو مَا یَشَاءُ وَیُثْبِتُ مَا یَشَاءُ قَالَ سُلَیَْمانُ لِلْمَأْمُونِ یَا أَمِیرَ الْمُؤْمِنِینَ لا أُنْکِرُ بَعْدَ یَوْمِی هَذَا الْبَدَاءَ وَلا أُکَذِّبُ بِهِ إِنْ شَاءَ اللَّهُ. فَقَالَ الْمَأْمُونُ: یَا سُلَیَْمانُ سَلْ أَبَا الْحَسَنِ عَمَّا

“O Soleiman! Ask Abul Hassan whatever you wish. Just listen carefully and be fair.” Soleiman said, “O my Master! May I ask?” Al-Ridha’ (a.s.) said, “Ask whatever you wish.”

Soleiman said, “What is your view about someone who considers will to be a name - an attribute similar to ‘ living’, ‘hearing’, ‘seeing’, and ‘powerful’?”

Al-Ridha’ (a.s.) said, “You say that things were originated and became different because He so desired and willed. But you do not say that things were originated

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and became different because He is All-Hearing and All-Seeing. This is a proof that they (i.e. will and desire) are not similar to All-Hearing, All-Seeing, and All-Powerful.”

Soleiman said, “He has always been willing.” The Imam answered him, “O Soleiman! Is His will something other than Him?”

He replied, “Yes.” The Imam (a.s.) said, “Then you have proved that there has always been something along with Him forever.” Soleiman said, “No, I have not.” Al-Ridha’ (a.s.) said, “Is will originated?” Soleiman said, “No. It is not.” Then Al-Ma’mun shouted at him and said, “O Soleiman! Are you showing obstinacy and giving vague answers to such a person as him. You must be fair. Don’t you see that people of intellect are sitting around you?” Then Al-Ma’mun said, “O Abul Hassan! Continue your debate on theology with him since he is the theologian of Khorasan.”

Then the Imam asked him, “O Soleiman! Is it (the will) originated? Whatever is not Eternal is certainly originated. And if it is not originated it is Eternal.”

Soleiman said, “His (Allah's) will is (part) of Him just as His Hearing, His Sight and His Knowledge are (parts) of Him.” Al-Ridha’ (a.s.) said, “Did He will Himself?” Soleiman answered, “No.” The Imam (a.s.) said, “Therefore, willing is not like the hearing and the seeing.” Soleiman said, “Surely, He willed Himself just as He heard Himself, saw Himself, and recognized Himself.”

Al-Ridha’ (a.s.) said, “What is the meaning of ‘He willed Himself’? Did He will to be a thing? Did He will

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to be All-Living, All-Hearing, All-Seeing or All-Powerful?”

Soleiman said, “Yes.” Al-Ridha’ (a.s.) said, “Did that occur through His will?” Soleiman answered, ‘Yes.’ Al-Ridha’ (a.s.) said, “Then your statement, ‘He

بَدَا لَکَ وَعَلَیْکَ بِحُسْنِ الاسْتَِماعِ وَالإِنْصَافِ. قَالَ سُلَیَْمانُ: یَا سَیِّدِی أَسْأَلُکَ.

قَالَ الرِّضَا: سَلْ عَمَّا بَدَا لَکَ. قَالَ: مَا تَقُولُ فِیمَنْ جَعَلَ الإِرَادَةَ اسْماً وَصِفَةً مِثْلَ حَیٍّ وَسَمِیعٍ وَبَصِیرٍ وَقَدِیرٍ؟

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّمَا قُلْتُمْ حَدَثَتِ الأَشْیَاءُ وَاخْتَلَفَتْ لانَّهُ شَاءَ وَأَرَادَ وَلَمْ تَقُولُوا حَدَثَتْ وَاخْتَلَفَتْ لانَّهُ سَمِیعٌ بَصِیرٌ، فَهَذَا دَلِیلٌ عَلَی أَنَّهَا لَیْسَتْ مِثْلَ سَمِیعٍ وَلا بَصِیرٍ وَلا قَدِیرٍ. قَالَ سُلَیَْمانُ: فَإِنَّهُ لَمْ یَزَلْ مُرِیداً.

قَالَ: یَا سُلَیَْمانُ فَإِرَادَتُهُ غَیْرُهُ؟ قَالَ: نَعَمْ. قَالَ: فَقَدْ أَثْبَتَّ مَعَهُ شَیْئاً غَیْرَهُ لَمْ یَزَلْ.

قَالَ سُلَیَْمانُ: مَا أَثْبَتُّ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: أَهِیَ مُحْدَثَةٌ.

قَالَ سُلَیَْمانُ: لا، مَا هِیَ مُحْدَثَةٌ.

فَصَاحَ بِهِ الْمَأْمُونُ وَقَالَ: یَا سُلَیَْمانُ مِثْلُهُ یُعَایَا أَوْ یُکَابَرُ؟! عَلَیْکَ بِالإِنْصَافِ. أَمَا تَرَی مَنْ حَوْلَکَ مِنْ أَهْلِ النَّظَرِ؟ ثُمَّ قَالَ: کَلِّمْهُ یَا أَبَا الْحَسَنِ، فَإِنَّهُ مُتَکَلِّمُ خُرَاسَانَ.

فَأَعَادَ عَلَیْهِ الْمَسْأَلَةَ فَقَالَ: هِیَ مُحْدَثَةٌ یَا سُلَیَْمانُ، فَإِنَّ الشَّیْ ءَ إِذَا لَمْ یَکُنْ أَزَلِیّاً کَانَ مُحْدَثاً، وَإِذَا لَمْ یَکُنْ مُحْدَثاً کَانَ أَزَلِیّاً.

قَالَ سُلَیَْمانُ: إِرَادَتُهُ مِنْهُ کَمَا أَنَّ سَمْعَهُ مِنْهُ وَبَصَرَهُ مِنْهُ وَعِلْمَهُ مِنْهُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَإِرَادَتُهُ نَفْسُهُ؟ قَالَ: لا. قَالَ: فَلَیْسَ الْمُرِیدُ مِثْلَ السَّمِیعِ وَالْبَصِیرِ.

قَالَ سُلَیَْمانُ: إِنَّمَا أَرَادَ نَفْسُهُ کَمَا سَمِعَ نَفْسُهُ وَأَبْصَرَ نَفْسُهُ وَعَلِمَ نَفْسُهُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: مَا مَعْنَی أَرَادَ نَفْسُهُ؟ أَرَادَ أَنْ یَکُونَ شَیْئاً أَوْ أَرَادَ أَنْ یَکُونَ حَیّاً أَوْ سَمِیعاً أَوْ بَصِیراً أَوْ قَدِیراً؟ قَالَ: نَعَمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: أَفَبِإِرَادَتِهِ کَانَ ذَلِکَ؟ قَالَ سُلَیَْمانُ: نَعَمْ. قَالَ الرِّضَا عَلَیْهِ السَّ_لامُ:

willed to be All-Living, All-Hearing, and All-Seeing,’ does not make any sense

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since they were not done through His Will.” Soleiman said, “Yes. That was through His Will.”

Then Al-Ma’mun and the people around him burst into laughter. Al-Ridha’ (a.s.) laughed too and said, “Do not be too hard on the theologian from Khorasan. O Soleiman! “Do you think that He (i.e. Allah, the Exalted) has altered from state to state and changed due to it? This is something by which the Honorable the Exalted God cannot be described.” Soleiman remained silent.

Al-Ridha’ (a.s.) said, “O Soleiman! May I ask you a question?”

Soleiman said, “May I be your ransom! Ask.”

The Imam (a.s.) said, “Tell me about you and your companions: Do you debate with the people on theology according to what you understand and know or according to what you do not understand and do not know?” Soleiman said, “Yes! (We debate) according to what we understand and know.”

Al-Ridha’ (a.s.) said, “The thing which the people know is that the willing is different from the will. The willing exists before the will. The subject is before the object. This (a.s.tatement) disproves your statement, ‘The willing and the willed are the same thing.’” Soleiman said, “May I be your ransom! This is not what the people know about and understand.” Al-Ridha’ (a.s.) said, “I think that you have claimed to have the knowledge without having a true recognition of it and said, 'Willing is like hearing and seeing' while this view is not based on knowledge or the intellect.” Soleiman could not answer.

Then Al-Ridha’ (a.s.)

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said, “O Soleiman! Does God have knowledge of all those who are in Paradise and the Fire?” Soleiman said, “Yes.”

The Imam (a.s.) said, “Will what the Sublime God knows would be created in the future, actually be created?” Soleiman answered, “Yes.”

The Imam (a.s.) said, “If it is done to the extent that nothing else remains, can God add more to them or will He stop doing so?”

Soleiman said, “He will add to them.” The Imam (a.s.) said, “Then based on what you have said, God adds to them what He did not know would be created.” Then he added, “May I be your ransom! There is no limit for

فَلَیْسَ لِقَوْلِکَ أَرَادَ أَنْ یَکُونَ حَیّاً سَمِیعاً بَصِیراً مَعْنًی إِذَا لَمْ یَکُنْ ذَلِکَ بِإِرَادَتِهِ.

قَالَ سُلَیَْمانُ: بَلَی، قَدْ کَانَ ذَلِکَ بِإِرَادَتِهِ.

فَضَحِکَ الْمَأْمُونُ وَمَنْ حَوْلَهُ وَضَحِکَ الرِّضَا عَلَیْهِ السَّلامُ. ثُمَّ قَالَ لَهُمْ: ارْفُقُوا بِمُتَکَلِّمِ خُرَاسَانَ. فَقَالَ: یَا سُلَیَْمانُ فَقَدْ حَالَ عِنْدَکُمْ عَنْ حَالِهِ وَتَغَیَّرَ عَنْهَا وَهَذَا مَا لا یُوصَفُ اللَّهُ عَزَّ وَجَلَّ بِهِ فَانْقَطَعَ. ثُمَّ قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا سُلَیَْمانُ، أَسْأَلُکَ مَسْأَلَةً.

قَالَ: سَلْ جُعِلْتُ فِدَاکَ. قَالَ: أَخْبِرْنِی عَنْکَ وَعَنْ أَصْحَابِکَ؛ تُکَلِّمُونَ النَّاسَ بِمَا تَفْقَهُونَ وَتَعْرِفُونَ أَوْ بِمَا لا تَفْقَهُونَ وَلا تَعْرِفُونَ؟ قَالَ: بِمَا نَفْقَهُ وَنَعْلَمُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَالَّذِی یَعْلَمُ النَّاسُ أَنَّ الْمُرِیدَ غَیْرُ الإِرَادَةِ وَأَنَّ الْمُرِیدَ قَبْلَ الإِرَادَةِ وَأَنَّ الْفَاعِلَ قَبْلَ الْمَفْعُولِ، وَهَذَا یُبْطِلُ قَوْلَکُمْ إِنَّ الإِرَادَةَ وَالْمُرِیدَ شَیْ ءٌ وَاحِدٌ.

قَالَ: جُعِلْتُ فِدَاکَ، لَیْسَ ذَاکَ مِنْهُ عَلَی مَا یَعْرِفُ النَّاسُ وَلا عَلَی مَا یَفْقَهُونَ.

قَالَ: فَأَرَاکُمُ ادَّعَیْتُمْ عِلْمَ ذَلِکَ بِلا مَعْرِفَةٍ وَقُلْتُمُ الإِرَادَةُ کَالسَّمْعِ وَالْبَصَرِ، وَإِذاً کَانَ ذَلِکَ عِنْدَکُمْ عَلَی مَا لا یُعْرَفُ وَلا

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یُعْقَلُ. فَلَمْ یُحِرْ جَوَاباً.

ثُمَّ قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا سُلَیَْمانُ، هَلْ یَعْلَمُ اللَّهُ جَمِیعَ مَا فِی الْجَنَّةِ وَالنَّارِ؟

قَالَ سُلَیَْمانُ: نَعَمْ.

قَالَ: فَیَکُونُ مَا عَلِمَ اللَّهُ عَزَّ وَجَلَّ أَنَّهُ یَکُونُ مِنْ ذَلِکَ؟

قَالَ: نَعَمْ.

قَالَ: فَإِذَا کَانَ حَتَّی لا یَبْقَی مِنْهُ شَیْ ءٌ إِلاّ کَانَ، أَیَزِیدُهُمْ أَوْ یَطْوِیهِ عَنْهُمْ؟

قَالَ سُلَیَْمانُ: بَلْ یَزِیدُهُمْ.

قَالَ: فَأَرَاهُ فِی قَوْلِکَ قَدْ زَادَهُمْ مَا لَمْ یَکُنْ فِی عِلْمِهِ أَنَّهُ یَکُونُ. قَالَ: جُعِلْتُ فِدَاکَ فَالْمَزِیدُ

adding.” The Imam (a.s.) said, “Then in your opinion His Knowledge does not encompass what is therein (in Paradise), since He does not know the limit of that which will be in Paradise. If His Knowledge does not encompass what is therein, then He would not know what will be there before they existed. The Honorable the Exalted God is Exalted High above that!”

Soleiman said, “When I said God does not know about them it was because they have no limit and the Honorable the Exalted God Himself has described them as eternal. Therefore we do not want to assume an end for them.”

Al-Ridha’ (a.s.) said, “God’s Knowledge of them will not limit them. There are many instances of which He has knowledge, then He adds to them and does not take away what He has added to them. These are supported by the Words of the Honorable the Exalted God in His Book, ‘…as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty…’(1) And He told the residents of Paradise, ‘…a gift without break.’(2) And the

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Honorable the Exalted said, ‘Whose season is not limited, nor (a.s.upply) forbidden?’(1)

Therefore the Honorable the Exalted God knows about these and does not block them from accessing to what is added. Will He not replace what the residents of Paradise eat and drink?” Soleiman said, “Yes.”

The Imam (a.s.) said, “Has He stopped His Granting now that He has replaced the consumed foods and drinks?” Soleiman said, “No.”

The Imam (a.s.) said, “Therefore when whatever in Paradise is consumed, God will replace them with other things which will not be blocked from the residents thereof for access and use.” Soleiman said, “Well. He will block what is added from them and will not give them anything else.” Al-Ridha’ (a.s.) said, “Then whatever is in Paradise and Hell will end. ِِِO Soleiman! This is against eternity and the Book since the Honorable the Exalted God said, ‘…a gift without break.’(2) ِِAnd the Honorable the Exalted God said, ‘…nor shall they (ever) be asked to leave.’(3) And the Honorable the Exalted God said, ‘…they will dwell therein forever…’(4) And the Honorable the Exalted God said, ‘Whose season is not limited, nor (a.s.upply) forbidden.’(5) Soleiman remained silent.

لا غَایَةَ لَهُ. قَالَ: فَلَیْسَ یُحِیطُ عِلْمُهُ عِنْدَکُمْ بِمَا یَکُونُ فِیهِمَا إِذَا لَمْ یَعْرِفْ غَایَةَ ذَلِکَ، وَإِذَا لَمْ یُحِطْ عِلْمُهُ بِمَا یَکُونُ فِیهِمَا لَمْ یَعْلَمْ مَا یَکُونُ فِیهِمَا أَنْ یَکُونَ. تَعَالَی اللَّهُ عَنْ ذَلِکَ عُلُوّاً کَبِیراً.

قَالَ سُلَیَْمانُ: إِنَّمَا قُلْتُ لا یَعْلَمُهُ لانَّهُ لا غَایَةَ لِهَذَا، لانَّ اللَّهَ عَزَّ وَجَلَّ وَصَفَهُمَا بِالْخُلُودِ وَکَرِهْنَا أَنْ نَجْعَلَ لَهُمَا انْقِطَاعاً.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ:

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لَیْسَ عِلْمُهُ بِذَلِکَ بِمُوجِبٍ لانْقِطَاعِهِ عَنْهُمْ، لانَّهُ قَدْ یَعْلَمُ ذَلِکَ ثُمَّ یَزِیدُهُمْ ثُمَّ لا یَقْطَعُهُ عَنْهُمْ. وَکَذَلِکَ قَالَ عَزَّ وَجَلَّ فِی کِتَابِهِ: (کُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَیْرَها لِیَذُوقُوا الْعَذابَ) وَقَالَ لأهْلِ الْجَنَّةِ: (عَطاءً غَیْرَ مَجْذُوذٍ.) وَقَالَ عَزَّ وَجَلَّ: (وَفاکِهَةٍ کَثِیرَةٍ لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ). فَهُوَ جَلَّ وَعَزَّ یَعْلَمُ ذَلِکَ وَلا یَقْطَعُ عَنْهُمُ الزِّیَادَةَ. أَرَأَیْتَ مَا أَکَلَ أَهْلُ الْجَنَّةِ وَمَا شَرِبُوا، أَلَیْسَ یُخْلِفُ مَکَانَهُ؟

قَالَ بَلَی. قَالَ: أَفَیَکُونُ یَقْطَعُ ذَلِکَ عَنْهُمْ وَقَدْ أَخْلَفَ مَکَانَهُ؟

قَالَ سُلَیَْمانُ: لا.

قَالَ: فَکَذَلِکَ، کُلُّ مَا یَکُونُ فِیهَا إِذَا أَخْلَفَ مَکَانَهُ فَلَیْسَ بِمَقْطُوعٍ عَنْهُمْ.

قَالَ سُلَیَْمانُ: بَلْ یَقْطَعُهُ عَنْهُمْ وَلا یَزِیدُهُمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِذاً یَبِیدُ مَا فِیهِمَا. وَهَذَا یَا سُلَیَْمانُ إِبْطَالُ الْخُلُودِ وَخِلافُ الْکِتَابِ، لانَّ اللَّهَ عَزَّ وَجَلَّ یَقُولُ: (لَهُمْ ما یَشاؤُنَ فِیها وَلَدَیْنا مَزِیدٌ) وَیَقُولُ عَزَّ وَجَلَّ: (عَطاءً غَیْرَ مَجْذُوذٍ). وَیَقُولُ عَزَّ وَجَلَّ: (وَما هُمْ مِنْها بِمُخْرَجِینَ) وَیَقُولُ عَزَّ وَجَلَّ: (خالِدِینَ فِیها أَبَداً) وَیَقُولُ عَزَّ وَجَلَّ: (وَفاکِهَةٍ کَثِیرَةٍ لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ).

فَلَمْ یُحِرْ جَوَاباً.

Then Al-Ridha’ (a.s.) said, “O Soleiman! Tell me about Will: Is it an action or not?”

Soleiman said, “It is an action.”

The Imam (a.s.) said, “Therefore it is originated, for all actions are originated.” Soleiman said, “It is not an action.”

The Imam (a.s.) said, “Has there then been something else with Him who is eternal?” Soleiman said, “The Will is the same as bringing forth.”

The Imam (a.s.) said, “O Soleiman! This is exactly what you criticized Dirar(1) and his companions of, saying that everything that the Honorable the Exalted God has created in the heavens, the Earth, the oceans or on land such as dogs,

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pigs, monkeys, humans or animals are God’s Will, and that God's Will lives, dies, goes away, eats, drinks, marries, feels pleasure, oppresses, commits immoral acts, disbelieves, becomes a polytheist. We denounce this and oppose it. This is its limit.”

Soleiman said, “It (i.e. will) is like hearing, seeing and knowledge.”

Al-Ridha’ (a.s.) said, “You just returned to what you said before. Tell me: Are hearing, seeing and knowledge made?”

Soleiman said, “No.” Al-Ridha’ (a.s.) said, “How do you then refute Will? You sometimes say that He did not will and sometimes you say that He willed, and that it (i.e. will) was not one of His actions.”

Soleiman said,“Surely, that is like saying, He sometimes knows and sometimes does not know!”

Al-Ridha’ (a.s.) said, “That is not the same, for negating the known is not like negating knowledge; negating what is willed is (not like) negating the will, for if the thing is not willed, there will be no will. However, sometimes there is knowledge, but there may be no known thing. This is like seeing. Man may be able to see, but there may be nothing there for him to see. Likewise, there may be knowledge, but there is no known thing.” Soleiman said, “It (i.e. will) is made.” The Imam (a.s.) said, “Therefore, it (will) is originated and is not like hearing and seeing, for hearing and seeing are not made, and it (will) is made.”

Soleiman said, “It (will) is one of His eternal attributes.” The Imam (a.s.) answered, “Therefore, man must be

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eternal, for his quality is eternal.”

ثُمَّ قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا سُلَیَْمانُ، أَلا تُخْبِرُنِی عَنِ الإِرَادَةِ فِعْلٌ هِیَ أَمْ غَیْرُ فِعْلٍ؟

قَالَ: بَلَی، هِیَ فِعْلٌ. قَالَ: فَهِیَ مُحْدَثَةٌ، لانَّ الْفِعْلَ کُلَّهُ مُحْدَثٌ.

قَالَ: لَیْسَتْ بِفِعْلٍ. قَالَ: فَمَعَهُ غَیْرُهُ لَمْ یَزَلْ. قَالَ سُلَیَْمانُ: الإِرَادَةُ هِیَ الإِنْشَاءُ.

قَالَ: یَا سُلَیَْمانُ، هَذَا الَّذِی عِبْتُمُوهُ عَلَی ضِرَارٍ وَأَصْحَابِهِ مِنْ قَوْلِهِمْ إِنَّ کُلَّ مَا خَلَقَ اللَّهُ عَزَّ وَجَلَّ فِی سَمَاءٍ أَوْ أَرْضٍ أَوْ بَحْرٍ أَوْ بَرٍّ مِنْ کَلْبٍ أَوْ خِنْزِیرٍ أَوْ قِرْدٍ أَوْ إِنْسَانٍ أَوْ دَابَّةٍ إِرَادَةُ اللَّهِ وَإِنَّ إِرَادَةَ اللَّهِ تَحْیَا وَتَمُوتُ وَتَذْهَبُ وَتَأْکُلُ وَتَشْرَبُ وَتَنْکِحُ وَتَلِدُ وَتَظْلِمُ وَتَفْعَلُ الْفَوَاحِشَ وَتَکْفُرُ وَتُشْرِکُ فَنَبْرَأُ مِنْهَا وَنُعَادِیهَا وَهَذَا حَدُّهَا.

قَالَ سُلَیَْمانُ: إِنَّهَا کَالسَّمْعِ وَالْبَصَرِ وَالْعِلْمِ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: قَدْ رَجَعْتَ إِلَی هَذَا ثَانِیَةً، فَأَخْبِرْنِی عَنِ السَّمْعِ وَالْبَصَرِ وَالْعِلْمِ أَمَصْنُوعٌ؟ قَالَ سُلَیَْمانُ: لا.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَکَیْفَ نَفَیْتُمُوهُ؟ فَمَرَّةً قُلْتُمْ لَمْ یُرِدْ وَمَرَّةً قُلْتُمْ أَرَادَ وَلَیْسَتْ بِمَفْعُولٍ لَهُ؟ قَالَ سُلَیَْمانُ: إِنَّمَا ذَلِکَ کِقَوْلِنَا مَرَّةً عَلِمَ وَمَرَّةً لَمْ یَعْلَمْ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: لَیْسَ ذَلِکَ سَوَاءً، لانَّ نَفْیَ الْمَعْلُومِ لَیْسَ بِنَفْیِ الْعِلْمِ، وَنَفْیُ الْمُرَادِ نَفْیُ الإِرَادَةِ أَنْ تَکُونَ، لانَّ الشَّیْ ءَ إِذَا لَمْ یُرَدْ لَمْ یَکُنْ إِرَادَةٌ وَقَدْ یَکُونُ الْعِلْمُ ثَابِتاً وَإِنْ لَمْ یَکُنِ الْمَعْلُومُ بِمَنْزِلَةِ الْبَصَرِ فَقَدْ یَکُونُ الإِنْسَانُ بَصِیراً وَإِنْ لَمْ یَکُنِ الْمُبْصَرُ وَیَکُونُ الْعِلْمُ ثَابِتاً وَإِنْ لَمْ یَکُنِ الْمَعْلُومُ.

قَالَ سُلَیَْمانُ: إِنَّهَا مَصْنُوعَةٌ.

قَالَ: فَهِیَ مُحْدَثَةٌ لَیْسَتْ کَالسَّمْعِ وَالْبَصَرِ لانَّ السَّمْعَ وَالْبَصَرَ لَیْسَا بِمَصْنُوعَیْنِ وَهَذِهِ مَصْنُوعَةٌ.

قَالَ سُلَیَْمانُ: إِنَّهَا صِفَةٌ مِنْ صِفَاتِهِ لَمْ تَزَلْ قَالَ فَیَنْبَغِی أَنْ یَکُونَ الإِنْسَانُ لَمْ یَزَلْ لانَّ صِفَتَهُ لَمْ تَزَلْ.

Soleiman said, “No, because He did not do it (will)”. Al-Ridha’ (a.s.) said, “O Khorasani! How often

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you make mistakes! Are things not made according to His Will and Words?” Soleiman said, “No.” The Imam (a.s.) said, “If things are not made according to His Will or Volition, His Command or His Practice, then how are they made? God is High Exalted above that!” Soleiman could not respond.

Then Al-Ridha’ (a.s.) asked, “Will you not tell me about these Words of the Honorable the Exalted God: ‘When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress…’(1)

By ‘We decide’ does God mean that He creates His own Will?” Soleiman said, “Yes.”

The Imam (a.s.) answered him, “If He creates His own Will, then your statement that ‘Will is He Himself or is a part of him’ is futile, for it is not (possible) for Him to create Himself and God does not change His State. God is High Exalted above that.”

Soleiman told him, “Yes.” The Imam (a.s.) said, “Then if He originates the Will, what you said, “Will is the same as God Himself or a part thereof” is wrong since God does not originate Himself or change from His current state. God is High Exalted above that.”

Soleiman asked, “By that He does not mean that He creates His own will?”

The Imam (a.s.) asked, “So what does He mean?”

Soleiman said, “He means doing something.”

Al-Ridha’ (a.s.) said, “Woe unto you! How many times have you repeated this issue? I told you that

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will is originated, since the action and the Creation of a thing is originated.”

Soleiman said, “Then this has no meaning.”

Al-Ridha’ (a.s.) said, “Do you then think that He describes Himself with will which has no meaning? If will has no eternal or originated meaning, then that will nullify your statement, “The Honorable the Exalted God has always been willing.” Soleiman said, “I mean to say that willing has been one of the eternal actions of the Sublime God.”

قَالَ سُلَیَْمانُ: لا، لانَّهُ لَمْ یَفْعَلْهَا.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا خُرَاسَانِیُّ، مَا أَکْثَرَ غَلَطَکَ! أَفَلَیْسَ بِإِرَادَتِهِ وَقَوْلِهِ تَکُونُ الأَشْیَاءُ؟

قَالَ سُلَیَْمانُ: لا.

قَالَ: فَإِذَا لَمْ تَکُنْ بِإِرَادَتِهِ وَلا مَشِیَّتِهِ وَلا أَمْرِهِ وَلا بِالْمُبَاشَرَةِ، فَکَیْفَ یَکُونُ ذَلِکَ؟ تَعَالَی اللَّهُ عَنْ ذَلِکَ.

فَلَمْ یُحِرْ جَوَاباً.

ثُمَّ قَالَ الرِّضَا عَلَیْهِ السَّلامُ: أَلا تُخْبِرُنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَإِذا أَرَدْنا أَنْ نُهْلِکَ قَرْیَةً أَمَرْنا مُتْرَفِیها فَفَسَقُوا فِیها) یَعْنِی بِذَلِکَ أَنَّهُ یُحْدِثُ إِرَادَةً؟

قَالَ لَهُ: نَعَمْ.

قَالَ: فَإِذَا أَحْدَثَ إِرَادَةً کَانَ قَوْلُکَ إِنَّ الإِرَادَةَ هِیَ هُوَ أَوْ شَیْ ءٌ مِنْهُ بَاطِلاً، لانَّهُ لا یَکُونُ أَنْ یُحْدِثَ نَفْسَهُ وَلا یَتَغَیَّرُ عَنْ حَالِهِ. تَعَالَی اللَّهُ عَنْ ذَلِکَ.

قَالَ سُلَیَْمانُ: إِنَّهُ لَمْ یَکُنْ عَنَی بِذَلِکَ أَنَّهُ یُحْدِثُ إِرَادَةً.

قَالَ: فَمَا عَنَی بِهِ؟ قَالَ: عَنَی بِهِ فِعْلَ الشَّیْ ءِ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: وَیْلَکَ! کَمْ تُرَدِّدُ هَذِهِ الْمَسْأَلَةَ، وَقَدْ أَخْبَرْتُکَ أَنَّ الإِرَادَةَ مُحْدَثَةٌ، لانَّ فِعْلَ الشَّیْ ءِ مُحْدَثٌ. قَالَ: فَلَیْسَ لَهَا مَعْنًی.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: قَدْ وَصَفَ نَفْسَهُ عِنْدَکُمْ حَتَّی وَصَفَهَا بِالإِرَادَةِ بِمَا لا مَعْنَی لَهُ، فَإِذَا لَمْ یَکُنْ لَهَا مَعْنًی قَدِیمٌ وَلا حَدِیثٌ بَطَلَ قَوْلُکُمْ إِنَّ اللَّهَ لَمْ یَزَلْ مُرِیداً.

قَالَ سُلَیَْمانُ: إِنَّمَا عَنَیْتُ أَنَّهَا فِعْلٌ مِنَ اللَّهِ لَمْ یَزَلْ.

The Imam (a.s.) said,

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“Don’t you know that what is eternal cannot be made, originated and eternal at the same time?”

Soleiman could not answer. Al-Ridha’ (a.s.) said, “Never mind! Complete your questions.” Soleiman said, “Did you say that Will is one of His Attributes?”

The Imam (a.s.) said, “Why do you repeat this so many times? Are His Attributes originated or eternal?” Soleiman said, “Originated.”

Al-Ridha’ (a.s.) said, “God is the Greatest! You are telling me that the Will is originated, even though it is one of His Eternal Attributes. Therefore God has not willed anything!” The Imam (a.s.) added, “Whatever is eternal is not created.”

Soleiman said, “Things are not the same as the will, and He did not will anything.”

Al-Ridha’ (a.s.) said, “O Soleiman! You are whispering. Has God created what He has not willed to create? This is an attribute of someone who does not know what he is doing. God is High Exalted above that!”

Soleiman said, “O my Master! I have already informed you that it is like hearing, seeing and knowing.”

Al-Ma’mun said, “O Soleiman! Woe unto you! How often have you erred and how often have you have repeated yourself? Stop it and take up another issue since you seem to be unable to provide any better answer than that.”

Al-Ridha’ (a.s.) said, “O Commander of the Faithful! Leave him alone! Do not interrupt his questions, since then he will regard it as an argument (against me). O Soleiman! Speak.”

Soleiman said, “I have already informed you that it is like hearing, seeing and

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knowing.”

Al-Ridha’ (a.s.) said, “Never mind! Tell me whether will has one meaning or several meanings.” Soleiman said, “One meaning.”

Al-Ridha’ (a.s.) said, “Is the meaning of all the wills then the same?” Soleiman said, “Yes.”

Al-Ridha’ (a.s.) said, “If its meanings are the same, then it must be that the will to stand up is the same as the will to sit down, or the will to live is

قَالَ: أَلا تَعْلَمُ أَنَّ مَا لَمْ یَزَلْ لا یَکُونُ مَفْعُولاً وَقَدِیماً حَدِیثاً فِی حَالَةٍ وَاحِدَةٍ؟

فَلَمْ یُحِرْ جَوَاباً.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: لا بَأْسَ! أَتْمِمْ مَسْأَلَتَکَ.

قَالَ سُلَیَْمانُ: قُلْتُ إِنَّ الإِرَادَةَ صِفَةٌ مِنْ صِفَاتِهِ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: کَمْ تُرَدِّدُ عَلَیَّ أَنَّهَا صِفَةٌ مِنْ صِفَاتِهِ، فَصِفَتُهُ مُحْدَثَةٌ أَوْ لَمْ تَزَلْ؟

قَالَ سُلَیَْمانُ: مُحْدَثَةٌ. قَالَ الرِّضَا: اللَّهُ أَکْبَرُ! فَالإِرَادَةُ مُحْدَثَةٌ وَإِنْ کَانَتْ صِفَةً مِنْ صِفَاتِهِ لَمْ تَزَلْ! فَلَمْ یُرِدْ شَیْئاً. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ مَا لَمْ یَزَلْ لا یَکُونُ مَفْعُولاً.

قَالَ سُلَیَْمانُ: لَیْسَ الأَشْیَاءُ إِرَادَةً وَلَمْ یُرِدْ شَیْئاً.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: وُسْوِسْتَ یَا سُلَیَْمانُ! فَقَدْ فَعَلَ وَخَلَقَ مَا لَمْ یَزَلْ خَلْقَهُ وَفِعْلَهُ، وَهَذِهِ صِفَةُ مَنْ لا یَدْرِی مَا فَعَلَ تَعَالَی اللَّهُ عَنْ ذَلِکَ.

قَالَ سُلَیَْمانُ: یَا سَیِّدِی، فَقَدْ أَخْبَرْتُکَ أَنَّهَا کَالسَّمْعِ وَالْبَصَرِ وَالْعِلْمِ.

قَالَ الْمَأْمُونُ: وَیْلَکَ یَا سُلَیَْمانُ! کَمْ هَذَا الْغَلَطُ وَالتَّرْدَادُ؟ اقْطَعْ هَذَا وَخُذْ فِی غَیْرِهِ إِذْ لَسْتَ تَقْوَی عَلَی غَیْرِ هَذَا الرَّدِّ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: دَعْهُ یَا أَمِیرَ الْمُؤْمِنِینَ! لا تَقْطَعْ عَلَیْهِ مَسْأَلَتَهُ فَیَجْعَلَهَا حُجَّةً. تَکَلَّمْ یَا سُلَیَْمانُ. قَالَ: قَدْ أَخْبَرْتُکَ أَنَّهَا کَالسَّمْعِ وَالْبَصَرِ وَالْعِلْمِ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: لا بَأْسَ! أَخْبِرْنِی عَنْ مَعْنَی هَذِهِ أَمَعْنًی وَاحِدٌ أَوْ مَعَانٍ مُخْتَلِفَةٌ؟

قَالَ سُلَیَْمانُ: مَعْنًی وَاحِدٌ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَمَعْنَی الإِرَادَاتِ کُلِّهَا مَعْنًی

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وَاحِدٌ؟ قَالَ سُلَیَْمانُ: نَعَمْ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَإِنْ کَانَ مَعْنَاهَا مَعْنًی وَاحِداً کَانَتْ إِرَادَةُ الْقِیَامِ إِرَادَةَ الْقُعُودِ، وَإِرَادَةُ الْحَیَاةِ إِرَادَةَ الْمَوْتِ، إِذْ کَانَتْ إِرَادَتُهُ وَاحِدَةً لَمْ یَتَقَدَّمْ بَعْضُهَ_ا بَعْض_اً،

the same as the will to die. If His Will is all one thing, then none of God’s desires will take precedence over any others. None will be any different from any others. They will all be one thing.”

Soleiman replied, “Surely, the meanings are different.”

The Imam (a.s.) said, “Then, tell me about the willed. Is it the same as the will or is it something else?” Soleiman said, “Yes. It is the same as the will.”

Al-Ridha’ (a.s.) said, “Then according to you the willed is something else since it is the same as the will.” Soleiman said, “O my Master! Will is not the same as the willed.”

Al-Ridha’ (a.s.) said, “Then will is originated. Otherwise it must be that something else existed along with God. Understand this well. Continue on with your questions.”

Soleiman said, “It is one of His Names.”

Al-Ridha’ (a.s.) said, “Did He name Himself that?”

Soleimam replied, “No. He did not name Himself that.”

Al-Ridha’ (a.s.) said, “Therefore, you have no right to name Him with what He did not name Himself.” Soleiman said, “But He described Himself to be willed.”

Al-Ridha’ (a.s.) said, “The fact that He has described Himself as willed does not mean that He wanted to inform us that He is the Will, or that Will is one of His Names.” Soleiman said, “That is because His Will

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is the same as His Knowledge.”

Al-Ridha’ (a.s.) said, “O Ignorant one! If He knows something, does that not mean that He has willed it.” Soleiman said, “Yes.” The Imam (a.s.) asked, “But if He does not will something, does that mean that He does not know it?” Soleiman said, “Yes.”

The Imam (a.s.) said, “What is your source for that statement? What is the evidence that His Will is the same as His Knowledge? He may know something but never Will it. This is supported by what the Honorable the Exalted God said, ‘If it were Our Will, We could take away that which We have sent thee by inspiration…’(1)

وَلَمْ یُخَالِفْ بَعْضُهَا بَعْضاً، وَکَانَ شَیْئاً وَاحِداً.

قَالَ سُلَیَْمانُ: إِنَّ مَعْنَاهَا مُخْتَلِفٌ.

قَالَ: فَأَخْبِرْنِی عَنِ الْمُرِیدِ، أَهُوَ الإِرَادَةُ أَوْ غَیْرُهَا؟

قَالَ سُلَیَْمانُ: بَلْ هُوَالإِرَادَةُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَالْمُرِیدُ عِنْدَکُمْ مُخْتَلِفٌ إِذْ کَانَ هُوَ الإِرَادَةَ.

قَالَ: یَا سَیِّدِی، لَیْسَ الإِرَادَةُ الْمُرِیدَ.

قَالَ: فَالإِرَادَةُ مُحْدَثَةٌ وَإِلاّ فَمَعَهُ غَیْرُهُ! إفْهَمْ وَزِدْ فِی مَسْأَلَتِکَ.

قَالَ سُلَیَْمانُ: فَإِنَّهَا اسْمٌ مِنْ أَسْمَائِهِ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: هَلْ سَمَّی نَفْسَهُ بِذَلِکَ؟ قَالَ سُلَیَْمانُ: لا، لَمْ یُسَمِّ نَفْسَهُ بِذَلِکَ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: فَلَیْسَ لَکَ أَنْ تُسَمِّیَهُ بِمَا لَمْ یُسَمِّ بِهِ نَفْسَهُ. قَالَ: قَدْ وَصَفَ نَفْسَهُ بِأَنَّهُ مُرِیدٌ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: لَیْسَ صِفَتُهُ نَفْسَهُ، أَنَّهُ مُرِیدٌ إِخْبَاراً عَن أَنَّهُ إِرَادَةٌ وَلا إِخْبَاراً عَنْ أَنَّ الإِرَادَةَ اسْمٌ مِنْ أَسْمَائِهِ. قَالَ سُلَیَْمانُ: لأنَّ إِرَادَتَهُ عِلْمُهُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا جَاهِلُ! فَإِذَا عَلِمَ الشَّیْ ءَ فَقَدْ أَرَادَهُ؟

قَالَ سُلَیَْمانُ: أَجَلْ.

قَالَ: فَإِذَا لَمْ یُرِدْهُ لَمْ یَعْلَمْهُ؟

قَالَ سُلَیَْمانُ: أَجَلْ.

قَالَ: مِنْ أَیْنَ قُلْتَ ذَاکَ؟ وَمَا الدَّلِیلُ عَلَی أَنَّ إِرَادَتَهُ عِلْمُهُ؟ وَقَدْ یَعْلَمُ مَا لا یُرِیدُهُ

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أَبَداً، وَذَلِکَ قَوْلُهُ عَزَّ وَجَلَّ (وَلَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِی أَوْحَیْنا إِلَیْکَ).

And God knows how to take it away, but He never will.” Soleiman said, “That is because He has finished running the affairs and will not add anything to what He has destined.”

Al-Ridha’ (a.s.) said, “This is what the Jews say. The Sublime God said, ‘…Call on Me; I will answer your (Prayer)…’(1)

Soleiman said, “By this He means that He is able to do that.” The Imam (a.s.) said, “Does He then make a promise which He will not fulfill?” Then how come He said, ‘…He adds to Creation as He pleases…’(2) And the Honorable the Exalted God said, ‘Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.’(3) Has He finished running the affairs?” Soleiman could not answer.

Al-Ridha’ (a.s.) said, “O Soleiman! Does He know that a human being would be created while He did not will to create a human being by no means? That a human being will die today while He has not willed to make him die today?” Soleiman said, “Yes.”

Al-Ridha’ (a.s.) asked, “Does He know that what He wills exists or does He know about what He has not willed does not exist?” Soleiman said, “He knows that both of them exist.” Al-Ridha’ (a.s.) said, “Therefore, He knows that man is simultaneously alive and dead, is standing and sitting, is blind and seeing at the same time. This is impossible.” Soleiman said, “May I be your ransom!

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He knows that one of them will exist.”

The Imam (a.s.) said, “Do not worry. Which one will exist? The one which He willed, or the one which He did not will?” Soleiman said, “What He has willed to be!”

Al-Ridha’ (a.s.), Al-Ma’mun and the scholars started to laugh.

Al-Ridha’ (a.s.) said, “You have erred and departed from your initial statements, “He knows that some people will die today while He has not willed to make them die today, that He creates creatures while He does not will to create them.” If your hold that knowledge does not apply to what He has not willed, then He alone knows what He has willed.

Soleiman said, “My statement is that Will is neither He nor something other than Him!”

Al-Ridha’ (a.s.) said, “O Ignorant one! If you say that will is not He, then you have regarded it as (a.s.omething) other than him. If you say that will

فَهُوَ یَعْلَمُ کَیْفَ یَذْهَبُ بِهِ وَلا یَذْهَبُ بِهِ أَبَداً. قَالَ سُلَیَْمانُ: لانَّهُ قَدْ فَرَغَ مِنَ الأَمْرِ، فَلَیْسَ یَزِیدُ فِیهِ شَیْئاً. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: هَذَا قَوْلُ الْیَهُودِ! فَکَیْفَ قَالَ (أدْعُونِی أَسْتَجِبْ لَکُمْ)؟ قَالَ سُلَیَْمانُ: إِنَّمَا عَنَی بِذَلِکَ أَنَّهُ قَادِرٌ عَلَیْهِ.

قَالَ: أَفَیَعِدُ مَا لا یَفِی بِهِ؟ فَکَیْفَ قَالَ: (یَزِیدُ فِی الْخَلْقِ ما یَشاءُ)؟ وَقَالَ عَزَّ وَجَلَّ: (یَمْحُو اللَّهُ ما یَشاءُ وَیُثْبِتُ وَعِنْدَهُ أُمُّ الْکِتابِ) وَقَدْ فَرَغَ مِنَ الأَمْرِ؟ فَلَمْ یُحِرْ جَوَاباً.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا سُلَیَْمانُ، هَلْ یَعْلَمُ أَنَّ إِنْسَاناً یَکُونُ وَلا یُرِیدُ أَنْ یَخْلُقَ إِنْسَاناً أَبَداً؟ أَوْ أَنَّ إِنْسَاناً یَمُوتُ وَلا یُرِیدُ أَنْ یَمُوتَ الْیَوْمَ؟ قَالَ سُلَیَْمانُ: نَعَمْ.

قَالَ الرِّضَا

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عَلَیْهِ السَّلامُ: فَیَعْلَمُ أَنَّهُ یَکُونُ مَا یُرِیدُ أَنْ یَکُونَ أَوْ یَعْلَمُ أَنَّهُ یَکُونُ مَا لا یُرِیدُ أَنْ یَکُونَ؟ قَالَ: یَعْلَمُ أَنَّهُمَا یَکُونَانِ جَمِیعاً.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِذاً یَعْلَمُ أَنَّ إِنْسَاناً حَیٌّ مَیِّتٌ، قَائِمٌ قَاعِدٌ، أَعْمَی بَصِیرٌ، فِی حَالَةٍ وَاحِدَة.ٍ وَهَذَا هُوَالَْمحَالُ.

قَالَ: جُعِلْتُ فِدَاکَ، فَإِنَّهُ یَعْلَمُ أَنْ یَکُونَ أَحَدُهُمَا دُونَ الآْخَرِ.

قَالَ: لا بَأْسَ! فَأَیُّهُمَا یَکُونُ الَّذِی أَرَادَ أَنْ یَکُونَ أَوِ الَّذِی لَمْ یُرِدْ أَنْ یَکُونَ؟

قَالَ سُلَیَْمانُ: الَّذِی أَرَادَ أَنْ یَکُونَ.

فَضَحِکَ الرِّضَا عَلَیْهِ السَّلامُ وَالْمَأْمُونُ وَأَصْحَابُ الْمَقَالاتِ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: غَلِطْتَ وَتَرَکْتَ قَوْلَکَ إِنَّهُ یَعْلَمُ أَنَّ إِنْسَاناً یَمُوتُ الْیَوْمَ وَهُوَ لا یُرِیدُ أَنْ یَمُوتَ الْیَوْمَ، وَإِنَّهُ یَخْلُقُ خَلْقاً وَإِنَّهُ لا یُرِیدُ أَنْ یَخْلُقَهُمْ، وَإِذَا لَمْ یَجُزِ الْعِلْمُ عِنْدَکُمْ بِمَا لَمْ یُرِدْ أَنْ یَکُونَ، فَإِنَّمَا یَعْلَمُ أَنْ یَکُونَ مَا أَرَادَ أَنْ یَکُونَ. قَالَ سُلَیَْمانُ: فَإِنَّمَا قَوْلِی إِنَّ الإِرَادَةَ لَیْسَتْ هُوَ وَلا غَیْرَهُ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَا جَاهِلُ! إِذَا قُلْتَ لَیْسَتْ هُوَ فَقَدْ جَعَلْتَهَا غَیْرَهُ، فَإِذَا قُلْتَ

is not (a.s.omething) other than Him, then you have regarded it as Him.” Soleiman asked, “Does God know how He creates things?”

Al-Ridha’ (a.s.) said, “Yes.” Soleiman said, “Surely, this establishes something.” Al-Ridha’ (a.s.) said, “You have said something impossible. That is because man may know how to build a wall, even though he does not build one; may know how to sew, even though he does not sew anything; or may know how to make something well, even though he does not make it.”

Then Al-Ridha’ (a.s.) said, “O Soleiman! Does God know that He is One without anything with Him?” Soleiman replied, “Yes.”

Al-Ridha’ (a.s.) said, “Does

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this establish that there is something along with Him?” Soleiman said, “He does not know that He is One without anything with Him.”

Al-Ridha’ (a.s.) asked, “Do you know that?”

Soleiman replied, “Yes.”

“O Soleiman! Therefore you are more knowledgeable than Him!” Soleiman said, “This is impossible.”

The Imam (a.s.) said, “Is it impossible in your view that He is One without anything with Him, that He is All-Hearing, All-Seeing, All-Wise, and All-Powerful?” He replied, “Yes.” The Imam (a.s.) said, “Then how did the Honorable the Exalted God say that He was One, All-Living, All-Hearing, All-Seeing, All-Wise, All-Powerful, All-Knowing, All-Aware, while He did not know that? This refutes what you say. God is High Exalted above that.”

Then Al-Ridha’ (a.s.) asked him, “How does He will to create that which He does not know how to create and what it is? If a creator does not know how to create something before he creates it, then he is perplexed. The Sublime God is Exalted High above that!”

Soleiman said, “Will is the same as Power.” Al-Ridha’ (a.s.) said, “He - the Honorable the Exalted always has power over what He wills. There is no escape from that, for He - the Blessed the Sublime said, ‘If it were Our Will, We could take away that which We have sent thee by inspiration…’(1) If will is the same as power, God had Willed to take it away because of His Power.” Then Soleiman remained silent.

لَیْسَتْ هِیَ غَیْرَهُ فَقَدْ جَعَلْتَهَا هُوَ.

قَالَ سُلَیَْمانُ: فَهُوَ یَعْلَمُ کَیْفَ یَصْنَعُ الشَّیْءَ؟ قَالَ:

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نَعَمْ.

قَالَ سُلَیَْمانُ: فَإِنَّ ذَلِکَ إِثْبَاتٌ لِلشَّیْ ءِ. قَالَ الرِّضَا عَلَیْهِ السَّلامُ: أَحَلْتَ، لأنَّ الرَّجُلَ قَدْ یُحْسِنُ الْبِنَاءَ وَإِنْ لَمْ یَبْنِ، وَیُحْسِنُ الْخِیَاطَةَ وَإِنْ لَمْ یَخِطْ، وَیُحْسِنُ صَنْعَةَ الشَّیْ ءِ وَإِنْ لَمْ یَصْنَعْهُ أَبَداً. ثُمَّ قَالَ لَهُ: یَا سُلَیَْمانُ، هَلْ یَعْلَمُ أَنَّهُ وَاحِدٌ لا شَیْ ءَ مَعَهُ؟ قَالَ: نَعَمْ.

قَالَ: أَفَیَکُونُ ذَلِکَ إِثْبَاتاً لِلشَّیْ ءِ؟

قَالَ سُلَیَْمانُ: لَیْسَ یَعْلَمُ أَنَّهُ وَاحِدٌ لا شَیْ ءَ مَعَهُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: أَفَتَعْلَمُ أَنْتَ ذَاکَ؟ قَالَ: نَعَمْ.

قَالَ: فَأَنْتَ یَا سُلَیَْمانُ أَعْلَمُ مِنْهُ إِذاً! قَالَ سُلَیَْمانُ: الْمَسْأَلَةُ مُحَالٌ.

قَالَ: مُحَالٌ عِنْدَکَ أَنَّهُ وَاحِدٌ لا شَیْ ءَ مَعَهُ وَأَنَّهُ سَمِیعٌ بَصِیرٌ حَکِیمٌ قَادِرٌ؟ قَالَ: نَعَمْ.

قَالَ: فَکَیْفَ أَخْبَرَ عَزَّ وَجَلَّ أَنَّهُ وَاحِدٌ حَیٌّ سَمِیعٌ بَصِیرٌ حَکِیمٌ قَادِرٌ عَلِیمٌ خَبِیرٌ، وَهُوَ لا یَعْلَمُ ذَلِکَ؟ وَهَذَا رَدُّ مَا قَالَ وَتَکْذِیبُهُ. تَعَالَی اللَّهُ عَنْ ذَلِکَ.

ثُمَّ قَالَ لَهُ الرِّضَا عَلَیْهِ السَّلامُ: فَکَیْفَ یُرِیدُ صُنْعَ مَا لا یَدْرِی صُنْعَهُ وَلا مَا هُوَ، وَإِذَا کَانَ الصَّانِعُ لا یَدْرِی، کَیْفَ یَصْنَعُ الشَّیْ ءَ قَبْلَ أَنْ یَصْنَعَهُ؟ فَإِنَّمَا هُوَ مُتَحَیِّرٌ. تَعَالَی اللَّهُ عَنْ ذَلِکَ عُلُوّاً کَبیراً.

قَالَ سُلَیَْمانُ: فَإِنَّ الإِرَادَةَ الْقُدْرَةُ.

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: وَهُوَ عَزَّ وَجَلَّ یَقْدِرُ عَلَی مَا لا یُرِیدُهُ أَبَداً، وَلا بُدَّ مِنْ ذَلِکَ لأنَّهُ قَالَ تَبَارَکَ وَتَعَالَی: (وَلَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِی أَوْحَیْنا إِلَیْکَ)، فَلَوْ کَانَتِ الإِرَادَةُ هِیَ الْقُدْرَةَ کَانَ قَدْ أَرَادَ أَنْ یَذْهَبَ بِهِ لِقُدْرَتِهِ. فَانْقَطَعَ سُلَیَْمانُ.

At this time Al-Ma’mun said, “O Soleiman! This is the most learned of the Hashemites!” Then the people dispersed.

The author of this book (a.s.heikh Sadooq) - may God be pleased with him - said, “Al-Ma’mun was jealous of (the scholarly position of) Al-Ridha’ (a.s.). Therefore, he invited the scholars of the various sects and religions who had

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deviated from the straight path and anyone he knew or had heard of around the globe to have debates with Al-Ridha’ (a.s.) and defeat the Imam (a.s.) in his (a.s.) proofs, so that Al-Ma’mun’s feelings of jealousy be somewhat relieved and the Imam’s (a.s.) scientific position be discredited. However, whoever held a debate with the Imam (a.s.) acknowledged his (a.s.) nobility and was convinced by the proofs presented by the Imam (a.s.). This was because God - High be His Remembrance - did not like anyone to defeat Al-Ridha’ (a.s.). God perfects His Light and assists His Proof. This is what the Blessed the Sublime God has promised in His Book, ‘We will, without doubt, help our apostles and those who believe, (both) in this world's life…’(1) By ‘those who believe’, God means the Immaculate Imams, their knowledgeable followers and those who have adopted the Imams’ proof against their enemies for as long as they are in this world. God will treat them likewise in the Hereafter. The Honorable the Exalted God will never act against His Promise.

ibn Hashem quoted on the authority of Al-Qasim ibn Muhammad al-Barmaki on the authority of Abul Salt al-

قَالَ الْمَأْمُونُ عِنْدَ ذَلِکَ: یَا سُلَیَْمانُ، هَذَا أَعْلَمُ هَاشِمِیٍّ. ثُمَّ تَفَرَّقَ الْقَوْمُ.

قالَ مُصَنِّفُ هذا الْکِتاب رَضِیَ اللهُ عَنْهُ: کانَ الْمَأمُون یَجلِبُ عَلَی الرِّضا عَلَیْهِ السَّلامُ مِن مُتکَلِّمی الفِرَق وَالأَهْواء المُضِلَّة کُلِّ مَن سَمِعَ بِهِ، حِرصاً عَلَی انقِطاعِ الرِّضا عَلَیْهِ السَّلامُ عَنْ الحُجَّة مَعَ واحِدٍ مِنْهُمْ وَذلِکَ حَسَداً مِنْهُ لَهُ و لِمَنزِلتِهِ مِنَ العِلْمُ فَکانَ لا یُکَلِّمُهُ أَحَدٌ إِلاَّ أَقَرَّ لَهُ بِالفَضلِ وَالتَزَمَ الحُجَّة لَهُ عَلَیْهِ، لانَّ اللَّه تَعالی ذِکرُهُ - یَأْبی إِلاّ أَنْ یُعلِیَ کَلِمَتَهُ وَیُتِمَّ نُورَهُ وَیَنصُرَ حُجَّته، وَهکَذا وَعَدَ تَبارَکَ وَتَعالی فِی کِتابِهِ فَقالَ: (إِنَّا لَنَنْصُرُ رُسُلَنا وَالَّذِینَ آمَنُوا فِی الْحَیاةِ الدُّنْیا) یَعْنِی بِالَّذینَ آمَنُوا الأَئِمَّةِ الهُداةَ و أتباعَهُمُ العارفِینَ بِهِمْ وَالآخِذینَ عَنْهُمْ بِنَصرِهِم بِالْحُجَّةِ عَلَی مُخالِفَیهِم ما دامُوا فِی الدُّنْیا، وَکَذلِکَ یَفْعَلُ بِهِمْ فِی الآخِرَةِ، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ لا یُخلِف المِیعادَ.

14

بابُ ذِکرِ مَجْلِس آخَرَ لِلرِّضا عَلَیْهِ السَّلامُ عِنْدَ الْمَأمُونِ مَعَ أَهْلِ المِلَلِ وَالمَقالات وَما أَجابَ بِهِ مُحَمَّدِ بْنِ الجَهْمِ فِی عِصمَةِ الأَنْبِیاءِ عَلَیْهِمُ السَّلاَمُ

1 - حَدَّثَنا أَحْمَدِ بْنِ زِیادِ بْنِ جَعْفَر الْهَمَذانیّ رَضِیَ اللهُ عَنْهُ وَالحُسَیْنِ بْنِ إِبْراهیمِ بْنِ أَحْمَدِ بْنِ هِشامِ المکتب وَعَلِیِّ بْنِ عَبْدِاللَّه الوَرَّاقُ رَضِیَ اللَّهُ عَنْهُمْ قالُوا حَدَّثَنا عَلِیِّ بْنِ إِبراهِیمِ بْنِ هاشِم حَدَّثَنا القاسِمِ بْنِ مُحَمَّد البرمکی قالَ: حَدَّثَن_ا أَبُو الصَّلْتِ الهَرَوِیِّ ق_الَ

Harawi, “When Al-Ma’mun gathered together the rhetoricians and men of religions from the Jews, the Christians, the Magi, the Sabians(1), and other scholars around Ali ibn Musa Al-Ridha’ (a.s.), each person stood up to ask a question, got a firm answer, and

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received such an answer that he got quiet as if they had put a stone in his mouth. Then Ali ibn Muhammad ibn Al-Jahm stood up and asked, “O son of the Prophet of God! Do you believe in the Immaculateness of the Prophets?”

“Yes,” replied the Imam (a.s.). He said, “Then what do you have to say about the following verses? what do you have to say about what the Honorable the Exalted God said, ‘... Thus did Adam disobey his Lord, and allow himself to be seduced’(1), and about what the Honorable the Exalted God said, ’And remember Thun-nun (Yunus-Jonah), when he departed in wrath: He imagined that We had no power over him!…’(2), and about what the Honorable the Exalted God told Joseph (a.s.), ‘And (with passion) did she desire him, and he would have desired her…’(3), and about what the Honorable the Exalted God told David (a.s.), ‘…and David gathered that We had tried him…’(4), and about what the Sublime (God) told His Prophet Muhammad (S), ’…But thou didst hide in thy heart that which Allah was about to make manifest…’(5)

Al-Ridha’ (a.s.) said, “O Ali! Woe be to you! Fear God. Do not ascribe transgressions to the Prophets, and do not interpret God's Book according to your own opinion. Indeed the Honorable the Exalted God said, ‘…but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge…’(6) And regarding His Words about Adam, ‘…Thus did Adam disobey his Lord, and allow

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himself to be seduced’(1) it must be noted that the Honorable the Exalted God created Adam as His Proof on Earth, and as His Successor in the towns. However, God had not created Adam for Paradise and Adam’s act of disobedience occurred in Paradise, not on the Earth. Adam’s being Immaculate was a must for him to fully implement the Decrees of God. Once he was sent down to the Earth as God’s Proof and Successor, he was Immaculate according to what the Honorable the Exalted God said, “God did choose Adam and Noah, the family of Abraham, and the family of Imran above all people.”(2) And regarding the Honorable the Exalted God’s words, ‘And remember Thun-noon (Jonah), when he departed in wrath: He imagined that We had no power over him!…’(3)

لَمَّا جَمَعَ الْمَأْمُونُ لِعَلِیِّ بْنِ مُوسَی الرِّضَا عَلَیْهِ السَّلامُ أَهْلَ الْمَقَالاتِ مِنْ أَهْلِ الإِسْلامِ وَالدِّیَانَاتِ مِنَ الْیَهُودِ وَالنَّصَارَی وَالَْمجُوسِ وَالصَّابِئِینَ وَسَائِرِ أَهْلِ الْمَقَالاتِ فَلَمْ یَقُمْ أَحَدٌ إِلاّ وَقَدْ أُلْزِمَ حُجَّتَهُ کَأَنَّهُ قَدْ أُلْقِمَ حَجَراً.

فَقَامَ إِلَیْهِ عَلِیُّ بْنُ مُحَمَّدِ بْنِ الْجَهْمِ فَقَالَ لَهُ: یَا بْنَ رَسُولِ اللَّهِ، أَتَقُولُ بِعِصْمَةِ الأَنْبِیَاءِ؟

قَالَ: بَلَی.

قَالَ: فَمَا تَعْمَلُ فِی قَوْلِ اللَّهِ عَزَّ وَجَلَّ: (وَعَصی آدَمُ رَبَّهُ فَغَوی )؟

وَقَوْلِهِ عَزَّ وَجَلَّ: (وَذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَیْهِ)؟

وَقَوْلِهِ فِی یُوسُفَ: (وَلَقَدْ هَمَّتْ بِهِ، وَهَمَّ بِها)؟

وَقَوْلِهِ عَزَّ وَجَلَّ فِی دَاوُدَ: (وَظَنَّ داوُدُ أَنَّما فَتَنَّاهُ)

وَقَوْلِهِ فِی نَبِیِّهِ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: (وَتُخْفِی فِی نَفْسِکَ مَا اللَّهُ مُبْدِیهِ وَتَخْشَی النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ)؟

فَقَالَ مَوْلانَا الرِّضَا: وَیْحَکَ یَا عَلِیُّ! إتَّقِ اللَّهَ وَلا تَنْسُبْ إِلَی أَنْبِیَاءِ اللَّهِ

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الْفَوَاحِشَ، وَلا تَتَأَوَّلْ کِتَابَ اللَّهِ بِرَأْیِکَ. فَإِنَّ اللَّهَ عَزَّ وَجَلَّ یَقُولُ (وَما یَعْلَمُ تَأْوِیلَهُ إِلا اللَّهُ وَالرَّاسِخُونَ).

أَمَّا قَوْلُهُ عَزَّ وَجَلَّ فِی آدَمَ: (وَعَصی آدَمُ رَبَّهُ فَغَوی ) فَإِنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَ آدَمَ حُجَّةً فِی أَرْضِهِ وَخَلِیفَتَهُ فِی بِلادِهِ لَمْ یَخْلُقْهُ لِلْجَنَّةِ.

وَکَانَتِ الْمَعْصِیَةُ مِنْ آدَمَ فِی الْجَنَّةِ لا فِی الأَرْضِ لِتَتِمَّ مَقَادِیرُ أَمْرِ اللَّهِ عَزَّ وَجَلَّ فَلَمَّا أُهْبِطَ إِلَی الأَرْضِ وَجُعِلَ حُجَّةً وَخَلِیفَةً عُصِمَ بِقَوْلِهِ عَزَّ وَجَلَّ (إِنَّ اللَّهَ اصْطَفی آدَمَ وَنُوحاً وَآلَ إِبْراهِیمَ وَآلَ عِمْرانَ عَلَی الْعالَمِینَ).

وَأَمَّ_ا قَوْلُهُ عَزَّ وَجَلَّ (وَذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَیْهِ) إِنَّم_َا ظَنَّ أَنَّ اللَّهَ عَ_زَّ

Here what is meant by ‘imagine’ is ‘to be sure.’ That means “We will not restrict his sustenance.” Have you not heard the Honorable the Exalted God’s words, ‘But when He trieth him, restricting his subsistence for him…’(1) This means God will restrict his sustenance. Had Yunus thought that God had no power over him, he would certainly have turned into an atheist.

And regarding what the Honorable the Exalted God said about Joseph, ‘And (with passion) did she desire him, and he would have desired her…’ This means that he (a.s.) got upset and decided that if she tries to force him to commit sin, he would try to kill her. Then God changed his mind and turned him away from killing her and all shameful deeds. This is what is meant by the Honorable the Exalted God’s words, ‘…thus (did We order) that We might turn away from him (all) evil and shameful deeds…’(2) meaning

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killing and adultery.

The Imam (a.s.) said, “And regarding David (a.s.), what do the people on your side say about him? Ali ibn Muhammad ibn Al-Jahm said, “They say that David (a.s.) was in his praying niche when Satan appeared in front of him in the form of a very beautiful bird. David (a.s.) stopped praying and stood up to go catch the bird. The bird left the room and went into the courtyard. Then it flew up to the top of the house. David climbed up to the roof looking for it. Then the bird flew into the house of Uryah ibn Hannan. David followed the bird with his eyes, and suddenly saw Uryah's wife who was making major ritual ablutions. Once he looked at her, he fell in love with her. As for Uryah, he had been sent to a battle. David wrote to his commander, “Place Uryah in front of the coffin.” Thus he was placed in front of it. Uryah defeated the pagans. That was hard on David, so he wrote to his commander again and ordered him to place Uryah ahead of the coffin. Then Uryah was placed ahead of it and was killed. Then David married his wife.”

The narrator added, “Al-Ridha’ (a.s.) hit himself on the forehead and said, ‘From God we are, and unto Him is our return! You have ascribed neglecting prayers and going out and looking for the bird’s tracks, fornication and killing to one of the Prophet’s of God.’” Ali ibn

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Al-Jahm said, “O son of the Prophet of God! Then what was his sin?”

The Imam(a.s.) said, “Woe be to you! David thought that the Honorable the Exalted God had not created anyone more learned than himself.

وَجَلَّ لا یُضَیِّقُ عَلَیْهِ رِزْقَهُ أَلا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَجَلَّ (وَأَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَیْهِ رِزْقَهُ) أَیْ ضَیَّقَ عَلَیْهِ وَلَوْ ظَنَّ أَنَّ اللَّهَ لا یَقْدِرُ عَلَیْهِ لَکَانَ قَدْ کَفَرَ.

وَأَمَّا قَوْلُهُ عَزَّ وَجَلَّ فِی یُوسُفَ (وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِها) فَإِنَّهَا هَمَّتْ بِالْمَعْصِیَةِ وَهَمَّ یُوسُفُ بِقَتْلِهَا إِنْ أَجْبَرَتْهُ لِعِظَمِ مَا دَاخَلَهُ فَصَرَفَ اللَّهُ عَنْهُ قَتْلَهَا وَالْفَاحِشَةَ وَهُوَقَوْلُهُ (کَذلِکَ لِنَصْرِفَ عَنْهُ السُّوءَ) یَعْنِی الْقَتْلَ وَالْفَحْشاءَ (وَالزِّنَا).

وَأَمَّا دَاوُدُ فَمَا یَقُولُ مَنْ قِبَلَکُمْ فِیهِ؟

فَقَالَ عَلِیُّ بْنُ الْجَهْمِ: یَقُولُونَ إِنَّ دَاوُدَ کَانَ فِی مِحْرَابِهِ یُصَلِّی إِذْ تَصَوَّرَ لَهُ إِبْلِیسُ عَلَی صُورَةِ طَیْرٍ أَحْسَنَ مَا یَکُونُ مِنَ الطُّیُورِ فَقَطَعَ صَلاتَهُ وَقَامَ لِیَأْخُذَ الطَّیْرَ فَخَرَجَ إِلَی الدَّارِ فَخَرَجَ فِی أَثَرِهِ فَطَارَ الطَّیْرُ إِلَی السَّطْحِ فَصَعِدَ فِی طَلَبِهِ فَسَقَطَ الطَّیْرُ فِی دَارِ أُورِیَا بْنِ حَنَانٍ فَأَطْلَعَ دَاوُدُ فِی أَثَرِ الطَّیْرِ فَإِذَا بِامْرَأَةِ أُورِیَا تَغْتَسِلُ فَلَمَّا نَظَرَ إِلَیْهَا هَوَاهَا وَکَانَ أُورِیَا قَدْ أَخْرَجَهُ فِی بَعْضِ غَزَوَاتِهِ فَکَتَبَ إِلَی صَاحِبِهِ أَنْ قَدِّمْ أُورِیَا أَمَامَ الْحَرْبِ فَقَدَّمَ فَظَفِرَ أُورِیَا بِالْمُشْرِکِینَ فَصَعُبَ ذَلِکَ عَلَی دَاوُدَ فَکَتَبَ الثَّانِیَةَ أَنْ قَدِّمْهُ أَمَامَ التَّابُوتِ فَقُتِلَ أُورِیَا رَحِمَهُ اللَّهُ وَتَزَوَّجَ دَاوُدُ بِامْرَأَتِهِ.

قالَ: فَضَرَبَ الرِّضَا عَلَیْهِ السَّلامُ بِیَدِهِ عَلَی جَبْهَتِهِ وَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَیْهِ راجِعُونَ. لَقَدْ نَسَبْتُمْ نَبِیّاً مِنْ أَنْبِیَاءِ اللَّهِ إِلَی التَّهَاوُنِ بِصَلاتِهِ حَتَّی خَرَجَ فِی أَثَرِ الطَّیْرِ ثُمَّ بِالْفَاحِشَةِ ثُمَّ بِالْقَتْلِ.

فَقَالَ: یَا بْنَ رَسُولِ اللَّهِ، فَمَا کَانَتْ خَطِیئَتُهُ؟

فَقَالَ: وَیْحَکَ! إِنَّ دَاوُدَ إِنَّمَا ظَنَّ أَنْ مَا خَلَقَ اللَّهُ

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عَزَّ وَجَلَّ خَلْقاً هُوَ أَعْلَمُ مِنْهُ. فَبَعَثَ اللَّهُ

Therefore, the Honorable the Exalted God sent two angels towards him who climbed up the walls of the prayer niche and said, ‘…Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path. This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech.’(1)

Then David turned to the one against whom a claim was made and said, ‘He has undoubtedly wronged thee in demanding thy (a.s.ingle) ewe to be added to his (flock of) ewes…’(2) He did not turn to the claimant to ask him for any evidence. Thus, this was just a fault in the way he judged, not a fault in the way you think about it. Have you ever heard that the Honorable the Exalted God said, ‘O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah. for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account.’(3)

He said, “O son of the Prophet of God! What was behind the story of Uryah?”

Al-Ridha’ (a.s.) said, “When a woman’s husband

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died or got killed during the time of David (a.s.), she never married again. The first man who was permitted to marry a widow whose husband was killed was David (a.s.). He married Uryah’s wife when after Uryah’s wife got killed and after her waiting period was over. This was what was hard on the people regarding Uryah.”

And regarding Muhammad (a.s.) and the Honorable the Exalted God’s words, ‘But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah…’(1)

The Honorable the Exalted God had already informed His Prophet (S) about the names of his wives in this world, and the names of his wives in the Hereafter, and that they will be the mothers of the believers. One of them was called Zaynab - the daughter of Jahsh who was married to Zayd ibn Haritha at that time. The Prophet (S) kept her name a secret to himself and did not say anything fearing that the hypocrites might say that Muhammad considers a married woman to be his own wife and one

عَزَّ وَجَلَّ إِلَیْهِ الْمَلَکَیْنِ فَتَسَوَّرَا الِْمحْرَابَ فَقَالا: (خَصْمانِ بَغی بَعْضُنا عَلی بَعْضٍ فَاحْکُمْ بَیْنَنا بِالْحَقِّ وَلا تُشْطِطْ وَاهْدِنا إِلی سَواءِ الصِّراطِ. إِنَّ هذا أَخِی لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِیَ نَعْجَةٌ واحِدَةٌ فَقالَ أَکْفِلْنِیها وَعَزَّنِی فِی الْخِطابِ). فَعَجَّلَ دَاوُدُ عَلَیْهِ السَّلامُ عَلَی الْمُدَّعَی عَلَیْهِ فَقَالَ: (لَقَدْ ظَلَمَکَ بِسُؤالِ نَعْجَتِکَ إِلی نِعاجِهِ) فَلَمْ یَسْأَلِ الْمُدَّعِیَ الْبَیِّنَةَ عَلَی ذَلِکَ وَلَمْ یُقْبِلْ عَلَی الْمُدَّعَی

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عَلَیْهِ فَیَقُولَ مَا تَقُولُ فَکَانَ هَذَا خَطِیئَةَ حُکْمِهِ لا مَا ذَهَبْتُمْ إِلَیْهِ. أَلا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَجَلَّ یَقُولُ: (یَا دَاوُودُ إِنَّا جَعَلْنَاکَ خَلِیفَةً فِی الْأَرْضِ فَاحْکُمْ بَیْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعْ الْهَوَی فَیُضِلَّکَ عَنْ سَبِیلِ اللَّهِ إِنَّ الَّذِینَ یَضِلُّونَ عَنْ سَبِیلِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ بِمَا نَسُوا یَوْمَ الْحِسَابِ.)

فَقُلْتُ: یَا بْنَ رَسُولِ اللَّهِ، فَمَا قِصَّتُهُ مَعَ أُورِیَا.

فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ الْمَرْأَةَ فِی أَیَّامِ دَاوُدَ کَانَتْ إِذَا مَاتَ بَعْلُهَا أَوْ قُتِلَ لا تَتَزَوَّجُ بَعْدَهُ أَبَداً، وَأَوَّلُ مَنْ أَبَاحَ اللَّهُ عَزَّ وَجَلَّ لَهُ أَنْ یَتَزَوَّجَ بِامْرَأَةٍ قُتِلَ بَعْلُهَا دَاوُدُ، فَذَلِکَ الَّذِی شَقَّ عَلَی أُورِیَا.

وَأَمَّا مُحَمَّدٌ نَبِیُّهُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَقَوْلُ اللَّهِ عَزَّ وَجَلَّ لَهُ (وَتُخْفِی فِی نَفْسِکَ مَا اللَّهُ مُبْدِیهِ وَتَخْشَی النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ)، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ عَرَّفَ نَبِیَّهُ أَسْمَاءَ أَزْوَاجِهِ فِی دَارِ الدُّنْیَا وَأَسْمَاءَ أَزْوَاجِهِ فِی الآْخِرَةِ، وَأَنَّهُنَّ أُمَّهَاتُ الْمُؤْمِنِینَ، وَأَحَدُ مَنْ سَمَّی لَهُ زَیْنَبُ بِنْتُ جَحْشٍ، وَهِیَ یَوْمَئِذٍ تَحْتَ زَیْدِ بْنِ حَارِثَةَ، فَأَخْفَی صَلَّی اللهُ عَلَیْهِ وَآلِهِ اسْمَهَا فِی نَفْسِهِ وَلَ_مْ یُبْدِ لَ_هُ، لِکَیْلا یَقُ_ولَ أَحَ_دٌ مِنَ الْمُنَ_افِقِینَ إِنَّهُ قَالَ فِی امْرَأَةٍ فِی بَیْتِ رَجُلٍ إِنَّهَا أَحَدُ

of the mothers of the believers. He (a.s.) feared what the hypocrites might say. The Honorable the Exalted God said, “But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah…”(1) meaning in himself. And the Honorable the Exalted God has not taken charge of marrying off any of His creatures Himself except for the marriage of Eve with

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Adam, and Zaynab with God’s Prophet (S) as He said, ‘…Then when Zayd had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee.’(1) So did We join (the Blessed Lady) Fatima (a.s.) in marriage to Ali (a.s.). The narrator added, “Then Ali ibn Muhammad ibn Al-Jahm cried and said, ‘O son of the Prophet of God! I turn to the Honorable the Exalted God in repentance and from now on will never say anything about the Prophets of God (a.s.) other that what you have mentioned.’”

tree and other trees of the same type.’

أَزْوَاجِهِ مِنْ أُمَّهَاتِ الْمُؤْمِنِینَ، وَخَشِیَ قَوْلَ الْمُنَافِقِینَ. قَالَ اللَّهُ عَزَّ وَجَلَّ: (وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ) فِی نَفْسِکَ.

وَإِنَّ اللَّهَ عَزَّ وَجَلَّ مَا تَوَلَّی تَزْوِیجَ أَحَدٍ مِنْ خَلْقِهِ إِلا تَزْوِیجَ حَوَّاءَ مِنْ آدَمَ وَزَیْنَبَ مِنْ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَفَاطِمَةَ مِنْ عَلِیٍ عَلَیْهِ السَّلامُ.

قَالَ: فَبَکَی عَلِیُّ بْنُ الْجَهْمِ وَقَالَ: یَا بْنَ رَسُولِ اللَّهِ، أَنَا تَائِبٌ إِلَی اللَّهِ عَزَّ وَجَلَّ أَنْ أَنْطِقَ فِی أَنْبِیَاءِ اللَّهِ عَزَّ وَجَلَّ بَعْدَ یَوْمِی هَذَا إِلا بِمَا ذَکَرْتَهُ.

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بابُ ذِکرِ مَجْلِسَ آخَرَ لِلرِّضا عَلَیْهِ السَّلامُ عِنْدَ الْمَأمُونَ فِی عِصمَةِ الأَنْبِیاءِ عَلَیْهِمُ السَّلاَمُ

1 - حَدَّثَنا تَمِیمُ بْنِ عَبْدِ اللَّه بْنِ تَمِیمُ القُرَشِی رَضِیَ اللهُ عَنْهُ قالَ: حَدَّثَنی أَبی عَنْ حَمْدانَ بْنِ سُلَیْمان النِیْسابُوریُّ، عَن عَلِیِّ بْنِ مُحَمَّدِ بْنِ الجَهْمِ قالَ حَضَرْتُ مَجْلِسَ الْمَأْمُونِ وَعِنْدَهُ الرِّضَا عَلِیُّ بْنُ مُوسَی عَلَیْهِ السَّلامُ، فَقَالَ لَهُ الْمَأْمُونُ: یَا بْنَ رَسُولِ اللَّهِ، أَلَیْسَ مِنْ قَوْلِکَ أَنَّ الأَنْبِیَاءَ مَعْصُومُونَ؟

قَالَ: بَلَی.

قَالَ: فَمَا مَعْنَی قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَعَصی آدَمُ رَبَّهُ فَغَوی )؟

فَقَالَ عَلَیْهِ السَّلامُ: إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی قَالَ لآِدَمَ: (اسْکُنْ أَنْتَ وَزَوْجُکَ الْجَنَّةَ وَکُلا مِنْها رَغَداً حَیْثُ شِئْتُما وَلا تَقْرَبا هذِهِ الشَّجَرَةَ) وَأَشَارَ لَهُمَا إِلَی شَجَرَةِ الْحِنْطَةِ (فَتَکُونا مِنَ الظَّالِمِینَ) وَلَمْ یَقُلْ لَهُمَا: لا تَأْکُلا مِنْ هَذِهِ الشَّجَرَةِ وَلا مِمَّا کَانَ مِنْ جِنْسِهَا.

The two of them did not approach that tree, nor did they eat from it. However, after being tempted by Satan they ate from another tree.(1) Satan told them, ‘... Your Lord only forbade you this tree, lest you should become angels or such beings as live forever.’(2) Satan swore to them that he was their

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sincere advisor. Adam and Eve had never seen anyone falsely swear to God before. ‘So by deceit he brought about their fall...’(1) Thus trusting his oath they ate from the tree. This happened before Adam's Prophethood. It was not a major sin to make him deserve to enter the Fire. But it was a minor sin which God forgives.(2) Such sins are also permitted for the Prophets before their appointment. Once God appointed Muhammad (a.s.) to Prophethood, he became innocent and did not commit any minor or major sins. God says, ‘... Thus did Adam disobey his Lord, and allowed himself to be seduced. But his Lord chose him (for His Grace): He turned to him, and gave him guidance.’(3) God also says, ‘God did choose Adam and Noah, the family of Abraham, and the family of Imran above all people.’”(4)

Al-Ma’mun asked, “What is then meant by the saying of the Almighty God, ‘But when He giveth them a goodly child, they ascribe to others a share in the gift they have received...’”(5)

Then Imam Al-Ridha’ (a.s.) said, “Then Eve delivered five hundred times for Adam - each time a boy and a girl. Adam (a.s.) and Eve made a covenant with the Almighty God that they would be grateful if God gave them a healthy child. ‘... If Thou givest us a goodly child, we vow we shall (ever) be grateful.’(6) But when God granted them a healthy generation lacking any illnesses, that generation set up others that God had

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given them as partners to God. They did not thank God the Almighty as their parents had. The Almighty God said, ‘... But God is Exalted High above the partners they ascribe to Him.’”(1)

Then Al-Ma’mun said, “I testify that you are truly the son of God's Prophet. Then tell me about the meaning of the Almighty God's words about Abraham (a.s.), ‘When the night covered him over, he saw a star. He said, 'This is my Lord'...’”(2)

Then Imam Al-Ridha’ (a.s.) said, “In fact, Abraham (a.s.) had to deal with three groups (of people). One group worshipped Venus (a planet). Another group worshipped the moon, and the third group worshipped the sun. This happened when he left his underground hiding - the place that

فَلَمْ یَقْرَبَا تِلْکَ الشَّجَرَةَ، وَإِنَّمَا أَکَلا مِنْ غَیْرِهَا لَمَّا أَنْ وَسْوَسَ الشَّیْطَانُ إِلَیْهِمَا وَقالَ: ما نَهاکُما رَبُّکُما عَنْ هذِهِ الشَّجَرَةِ، وَإِنَّمَا نَهَاکُمَا أَنْ تَقْرَبَا غَیْرَهَا وَلَمْ یَنْهَکُمَا عَنِ الأَکْلِ مِنْهَا (إِلاّ أَنْ تَکُونا مَلَکَیْنِ أَوْ تَکُونا مِنَ الْخالِدِینَ وَقاسَمَهُما إِنِّی لَکُما لَمِنَ النَّاصِحِینَ). وَلَمْ یَکُنْ آدَمُ وَحَوَّاءُ شَاهَدَا قَبْلَ ذَلِکَ مَنْ یَحْلِفُ بِاللَّهِ کَاذِباً، فَدَلاهُما بِغُرُورٍ فَأَکَلا مِنْهَا ثِقَةً بِیَمِینِهِ بِاللَّهِ وَکَانَ ذَلِکَ مِنْ آدَمَ قَبْلَ النُّبُوَّةِ وَلَمْ یَکُنْ ذَلِکَ بِذَنْبٍ کَبِیرٍ اسْتَحَقَّ بِهِ دُخُولَ النَّارِ، وَإِنَّمَا کَانَ مِنَ الصَّغَائِرِ الْمَوْهُوبَةِ الَّتِی تَجُوزُ عَلَی الأَنْبِیَاءِ قَبْلَ نُزُولِ الْوَحْیِ عَلَیْهِمْ. فَلَمَّا اجْتَبَاهُ اللَّهُ وَجَعَلَهُ نَبِیّاً کَانَ مَعْصُوماً لا یُذْنِبُ صَغِیرَةً وَلا کَبِیرَةً. قَالَ اللَّهُ عَزَّ وَجَلَّ: (وَعَصی آدَمُ رَبَّهُ فَغَوی. ثُمَّ اجْتَباهُ رَبُّهُ فَتابَ عَلَیْهِ وَهَدی) وَقَالَ عَزَّ وَجَلَّ (إِنَّ اللَّهَ اصْطَفی آدَمَ وَنُوحاً وَآلَ إِبْراهِیمَ وَآلَ عِمْرانَ عَلَی

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الْعالَمِینَ).

فَقَالَ لَهُ الْمَأْمُونُ: فَمَا مَعْنَی قَوْلِ اللَّهِ عَزَّ وَجَلَّ (فَلَمَّا آتاهُما صالِحاً جَعَلا لَهُ شُرَکاءَ فِیما آتاهُما)؟

فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ حَوَّاءَ وَلَدَتْ لآِدَمَ خَمْسَمِائَةِ بَطْنٍ فِی کُلِّ بَطْنٍ ذَکَراً وَأُنْثَی وَإِنَّ آدَمَ وَحَوَّاءَ عَاهَدَا اللَّهَ عَزَّ وَجَلَّ وَدَعَوَاهُ وَقَالا (لَئِنْ آتَیْتَنا صالِحاً لَنَکُونَنَّ مِنَ الشَّاکِرِینَ فَلَمَّا آتَاهُمَا صَالِحاً) مِنَ النَّسْلِ خَلْقاً سَوِیّاً بَرِیئاً مِنَ الزَّمَانَةِ وَالْعَاهَةِ کَانَ مَا آتَاهُمَا صِنْفَیْنِ صِنْفاً ذُکْرَاناً وَصِنْفاً إِنَاثاً، فَجَعَلَ الصِّنْفَانِ لِلَّهِ تَعَالَی ذِکْرُهُ شُرَکَاءَ فِیَما آتَاهُمَا وَلَمْ یَشْکُرَاهُ کَشُکْرِ أَبَوَیْهِمَا لَهُ عَزَّ وَجَلَّ. قَالَ اللَّهُ عَزَّ وَجَلَّ: (فَتَعالَی اللَّهُ عَمَّا یُشْرِکُونَ)

فَقَالَ الْمَأْمُونُ: أَشْهَدُ أَنَّکَ ابْنُ رَسُولِ اللَّهِ حَقّاً. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ فِی إِبْرَاهِیمَ عَلَیْهِ السَّلامُ: ( فَلَمَّا جَنَّ عَلَیْهِ اللَّیْلُ رَأی کَوْکَباً قالَ هذا رَبِّی).

فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ إِبْرَاهِیمَ عَلَیْهِ السَّلامُ وَقَعَ إِلَی ثَلاثَةِ أَصْنَافٍ؛ صِنْفٍ یَعْبُدُ الزُّهْرَةَ وَصِنْفٍ یَعْبُدُ الْقَمَرَ وَصِنْفٍ یَعْبُدُ الشَّمْسَ، وَذَلِکَ حِینَ خَرَجَ مِنَ السَّرَبِ الَّذِی أُخْفِیَ

‘When the night covered him over, he saw a star. He asked, ‘Is this my Lord?’ He saw Venus. He asked ‘Is this my Lord?’ in the form of questioning and denying. ‘But when it set, he said, ‘I love not those that set.’’(1) He said this since setting is one of the characteristics of the created, not one of the characteristics of the Eternal. ‘When he saw the moon rising in splendour, he said, 'This is my Lord.’’(2) He asked ‘Is this my Lord?’ in the form of questioning and denying. ‘But when the moon set, he said, ‘Unless my Lord guide me, I shall surely be among those

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who go astray.’’(1) He meant that he would have gone astray, if his Lord had not guided him. On the next morning, ‘When he saw the sun rising in splendour, he said (in a questioning and denying manner,) ‘This is my Lord. This is the greatest (of all). But when the sun set’(2), he faced the three groups of people and said, ‘O my people! I am indeed free from your (guilt) of setting partners for God. For me I have set my face, firmly and truly, towards Him Who created the heavens and the Earth, and never shall I set partners for God.’(3) Abraham (a.s.) said this to clarify for them the wrongness of their beliefs. He wanted to prove to them that it is not right to worship things like Venus, the moon or the sun, but their (Venus, the moon and the sun) Creator - the Creator of the heavens and the Earth deserves to be worshipped. The reasons which he presented to his people were God the Almighty's revelations. God had revealed them to Abraham (a.s.) as the Almighty God says, ‘That was the reasoning about us, which We gave to Abraham (to use) against his people.’’(4)

Then Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what Abraham said, ‘... ‘My Lord! Show me how Thou givest life to the dead.’ He said, ‘Dost thou not then believe?’ He said, ‘Yea! But to satisfy my own understanding.’’”(5)

Imam

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Al-Ridha’ (a.s.) replied, “The Almighty God revealed to Abraham, ‘I will choose a friend for Me from among My servants such that I will even revive the dead for him if he asks Me to do so.’ Then Abraham (a.s.) thought that he was that friend. Thus he said, ‘My Lord! Show me how Thou givest life to the dead?’ He said, ‘Dost thou not then believe?’ He said, ’Yea! But to satisfy my own understanding.’ Here Abraham (a.s.) meant that he wanted to satisfy himself as to his being God's friend. Then God said, ‘Take four birds. Tame them to turn to thee. Put a portion of them on every hill and call out to them. They will come to thee (flying) with speed. Then know that God is Exalted in Power, Wise.’(1)

فِیهِ. فَلَمَّا جَنَّ عَلَیْهِ اللَّیْلُ فَرَأَی الزُّهْرَةَ فَقَالَ: هَذَا رَبِّی، عَلَی الإِنْکَارِ وَالاسْتِخْبَارِ، فَلَمَّا أَفَلَ الْکَوْکَبُ قالَ: لا أُحِبُّ الآْفِلِینَ، لأنَّ الأُفُولَ مِنْ صِفَاتِ الْحَدَثِ لا مِنْ صِفَاتِ الْقِدَمِ.

فَلَمَّا رَأَی الْقَمَرَ بازِغاً قالَ: هذا رَبِّی، عَلَی الإِنْکَارِ وَالاسْتِخْبَارِ، فَلَمَّا أَفَلَ قالَ: لَئِنْ لَمْ یَهْدِنِی رَبِّی لاکُونَنَّ مِنَ الْقَوْمِ الضَّالِّینَ. یَقُولُ لَوْ لَمْ یَهْدِنِی رَبِّی لَکُنْتُ مِنَ الْقَوْمِ الضَّالِّینَ.

فَلَمَّا أَصْبَحَ وَرَأَی الشَّمْسَ بازِغَةً قالَ: هذا رَبِّی، هذا أَکْبَرُ مِنَ الزُّهْرَةِ وَالْقَمَرِ، عَلَی الإِنْکَارِ وَالاسْتِخْبَارِ لا عَلَی الإِخْبَارِ وَالإِقْرَارِ، فَلَمَّا أَفَلَتْ قالَ لِلأَصْنَافِ الثَّلاثَةِ مِنْ عَبَدَةِ الزُّهْرَةِ وَالْقَمَرِ وَالشَّمْسِ: (یا قَوْمِ إِنِّی بَرِی ءٌ مِمَّا تُشْرِکُونَ إِنِّی وَجَّهْتُ وَجْهِیَ لِلَّذِی فَطَرَ السَّماواتِ وَالأَرْضَ حَنِیفاً وَما أَنَا مِنَ الْمُشْرِکِینَ) وَإِنَّمَا أَرَادَ إِبْرَاهِیمُ بِمَا قَالَ أَنْ یُبَیِّنَ لَهُمْ بُطْلانَ دِینِهِمْ وَیُثْبِتَ عِنْدَهُمْ

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أَنَّ الْعِبَادَةَ لا تَحِقُّ لِمَا کَانَ بِصِفَةِ الزُّهْرَةِ وَالْقَمَرِ وَالشَّمْسِ وَإِنَّمَا تَحِقُّ الْعِبَادَةُ لِخَالِقِهَا وَخَالِقِ السَّمَاوَاتِ وَالأَرْضِ وَکَانَ مَا احْتَجَّ بِهِ عَلَی قَوْمِهِ بِمَا أَلْهَمَهُ اللَّهُ عَزَّ وَجَلَّ وَآتَاهُ کَمَا قَالَ عَزَّ وَجَلَّ: (وَتِلْکَ حُجَّتُنا آتَیْناها إِبْراهِیمَ عَلی قَوْمِهِ).

فَقَالَ الْمَأْمُونُ لِلَّهِ دَرُّکَ یَا بْنَ رَسُولِ اللَّهِ! فَأَخْبِرْنِی عَنْ قَوْلِ إِبْرَاهِیمَ (رَبِّ أَرِنِی کَیْفَ تُحْیِ الْمَوْتی قالَ أَوَلَمْ تُؤْمِنْ قالَ بَلی وَلکِنْ لِیَطْمَئِنَّ قَلْبِی).

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ اللَّهَ تَبَارَکَ وَتَعَالَی کَانَ أَوْحَی إِلَی إِبْرَاهِیمَ عَلَیْهِ السَّلامُ أَنِّی مُتَّخِذٌ مِنْ عِبَادِی خَلِیلاً إِنْ سَأَلَنِی إِحْیَاءَ الْمَوْتَی أَجَبْتُهُ، فَوَقَعَ فِی نَفْسِ إِبْرَاهِیمَ عَلَیْهِ السَّلامُ أَنَّهُ ذَلِکَ الْخَلِیلُ، فَقَالَ: (رَبِّ أَرِنِی کَیْفَ تُحْیِ الْمَوْتی قالَ أَوَلَمْ تُؤْمِنْ قالَ بَلی وَلکِنْ لِیَطْمَئِنَّ قَلْبِی) عَلَی الْخَلَّةِ (قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّیْرِ فَصُرْهُنَّ إِلَیْکَ ثُمَّ اجْعَلْ عَلی کُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ یَأْتِینَکَ سَعْیاً وَاعْلَمْ أَنَّ اللَّهَ عَزِیزٌ حَکِیمٌ.)

Then Abraham (a.s.) took an eagle, a peacock, a duck and a rooster. He chopped them into pieces and mixed them up. He then placed a part of their mixed flesh on top of (each of) the ten hills around there. He held each bird’s beak in his hand. He placed some seeds and water near himself and called out to them. The various parts of each bird started to fly towards each other and formed a perfect body. Each body went towards its own head and joined it to become a live bird. Then Abraham (a.s.) let their beaks go. The birds flew and then landed. They drank the water and ate some seeds and said,

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‘O Prophet of God! You have revived us. May God revive you.’ Abraham (a.s.) said, ‘It is God who revives and takes away life. He has power over all things.’”

Then Al-Ma’mun said, “Excellent! O Abul Hassan! Then tell me about the Almighty God's saying, ‘... And Moses struck him with his fist and made an end of him. He said, This is a work of Evil (a.s.atan).’(1)“

Imam Al-Ridha’ (a.s.) said, “Moses entered one of the towns of Pharaoh without them knowing about his coming there. This happened between the evening and the night. ‘... And he found there two men fighting, one of his own religion appealed to him against his foe.’(2) Then according to the decree of God, Moses (a.s.) ruled against the enemy and hit him with his fist causing the foe to die. Then Moses said, ‘This is the work of Satan.’ He was referring to the fighting between the two men. He was not referring to the killing of that man. That is, ‘... For he is an enemy that manifestly misleads!’(3)“

Then Al-Ma’mun asked, “Then what do the following words of Moses (a.s.) mean?, ‘O My Lord! I have indeed wronged my soul!’”(4)

Then the Imam (a.s.) said, “He meant by entering that town that he had placed himself in a condition which he should not have. Then when he said ‘Faghfirly(5) he meant hide me from my enemies so that they do not find me and kill me. (‘Faghfirly’ in the Quranic verse (‘So (God) forgave

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him(1) for He is the Oft-Forgiving, Most Merciful.’(2)) has been translated by Yusuf Ali as “then forgive me.” The real meaning of ‘Ghufran in Arabic is hiding. It seems that it must have been that he said ‘Aqfirny.) Then Moses (a.s.) said, ‘O My Lord! For that Thou hath bestowed Thy Grace on me ...’(3) with a power such that I can kill a man with a blow of my fist, ‘never shall I be a help to those who sin!’(4) But I will strive in your way with this power so as to please You. ‘So he saw the

فَأَخَذَ إِبْرَاهِیمُ عَلَیْهِ السَّلامُ نَسْراً وَبَطّاً وَطَاوُساً وَدِیکاً، فَقَطَّعَهُنَّ وَخَلَطَهُنَ ثُمَّ جَعَلَ عَلَی کُلِّ جَبَلٍ مِنَ الْجِبَالِ الَّتِی حَوْلَهُ، وَکَانَتْ عَشَرَةً مِنْهُنَّ جُزْءاً، وَجَعَلَ مَنَاقِیرَهُنَّ بَیْنَ أَصَابِعِهِ، ثُمَّ دَعَاهُنَّ بِأَسْمَائِهِنَّ، وَوَضَعَ عِنْدَهُ حَبّاً وَمَاءً، فَتَطَایَرَتْ تِلْکَ الأَجْزَاءُ بَعْضُهَا إِلَی بَعْضٍ حَتَّی اسْتَوَتِ الأَبْدَانُ، وَجَاءَ کُلُّ بَدَنٍ حَتَّی انْضَمَّ إِلَی رَقَبَتِهِ وَرَأْسِهِ، فَخَلَّی إِبْرَاهِیمُ عَلَیْهِ السَّلامُ عَنْ مَنَاقِیرِهِنَّ، فَطِرْنَ ثُمَّ وَقَعْنَ، فَشَرِبْنَ مِنْ ذَلِکَ الْمَاءِ وَالْتَقَطْنَ مِنْ ذَلِکَ الْحَبِّ وَقُلْنَ: یَا نَبِیَّ اللَّهِ، أَحْیَیْتَنَا أَحْیَاکَ اللَّهُ.

فَقَالَ إِبْرَاهِیمُ عَلَیْهِ السَّلامُ: بَلِ اللَّهُ یُحْیِی وَیُمِیتُ وَهُوَ عَلی کُلِّ شَیْ ءٍ قَدِیرٌ.

قَالَ الْمَأْمُونُ: بَارَکَ اللَّهُ فِیکَ یَا أَبَا الْحَسَنِ. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (فَوَکَزَهُ مُوسی فَقَضی عَلَیْهِ قالَ هذا مِنْ عَمَلِ الشَّیْطانِ).

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ مُوسَی عَلَیْهِ السَّلامُ دَخَلَ مَدِینَةً مِنْ مَدَائِنِ فِرْعَوْنَ عَلَی حِینِ غَفْلَةٍ مِنْ أَهْلِهَا وَذَلِکَ بَیْنَ الْمَغْرِبِ وَالْعِشَاءِ (فَوَجَدَ فِیها رَجُلَیْنِ یَقْتَتِلانِ هذا مِنْ شِیعَتِهِ وَهذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذِی مِنْ شِیعَتِهِ عَلَی الَّذِی مِنْ عَدُوِّهِ) فَقَضَی مُوسَی عَلَیْهِ

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السَّلامُ عَلَی الْعَدُوِّ بِحُکْمِ اللَّهِ تَعَالَی ذِکْرُهُ فَوَکَزَهُ فَمَاتَ (قالَ هذا مِنْ عَمَلِ الشَّیْطانِ) یَعْنِی الاقْتِتَالَ الَّذِی کَانَ وَقَعَ بَیْنَ الرَّجُلَیْنِ لا مَا فَعَلَهُ مُوسَی عَلَیْهِ السَّلامُ مِنْ قَتْلِهِ (إِنَّهُ) یَعْنِی الشَّیْطَانَ (عَدُوٌّ مُضِلٌّ مُبِینٌ).

قَالَ الْمَأْمُونُ: فَمَا مَعْنَی قَوْلِ مُوسَی (رَبِّ إِنِّی ظَلَمْتُ نَفْسِی فَاغْفِرْ لِی)؟

قَالَ: یَقُولُ إِنِّی وَضَعْتُ نَفْسِی غَیْرَ مَوْضِعِهَا بِدُخُولِی هَذِهِ الْمَدِینَةَ فَاغْفِرْ لِی أَیِ اسْتُرْنِی مِنْ أَعْدَائِکَ لِئَلا یَظْفَرُوا بِی فَقَتَلُونِی (فَغَفَرَ لَهُ إِنَّهُ هُوَالْغَفُورُ الرَّحِیمُ) قالَ مُوسَی (رَبِّ بِما أَنْعَمْتَ عَلَیَّ) مِ_نَ الْقُوَّةِ حَتَّ_ی قَتَلْتُ رَجُ_لاً بِوَکْزَةٍ (فَلَنْ أَکُونَ ظَهِیراً لِلْمُجْرِمِینَ) بَلْ أُجَاهِدُ فِی سَبِیلِکَ

morning...’(1) and Moses (a.s.) was in the town, ‘looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him, ‘Thou art truly, it is clear a quarrelsome fellow.’’(2) You were fighting with a man yesterday and you are fighting with someone else today. I will discipline you. He decided to hit him. ‘Then, when he decided to lay hold of the man who was an enemy to both of them, that man’ - the one who was his follower - said, ‘O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right!(3)’”

Al-Ma’mun said, “O Abul Hassan! May God grant you good through His Prophets. What is the meaning of what Moses told Pharaoh, ‘I did

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it then, when I was in error.(1)’”

Imam Al-Ridha’ (a.s.) said, “When Moses (a.s.) returned to Pharaoh, Pharaoh told him, ‘And thou didst a deed of thine which (thou knowest) thou didst, and thou art an ungrateful (wretch)!(2)’ However, Moses (a.s.) replied to Pharaoh, ‘That happened when I feared you and fled. However, my Lord granted me Wisdom and appointed me as one of His Messengers.’”

Al-Ridha’ added, “(One can cite similar instances. For example) When the Honorable the Exalted God asked his Prophet Muhammad (S), ‘Did He not find thee an orphan and give thee shelter (and care)?’(3) it means, ‘Did not God find you alone and guide the people towards you?’ Moreover, ‘And He found thee wandering…’(4) means you were lost while being near your own tribe. Also ‘…and He gave thee guidance’(5) means He guided them towards recognizing you. ‘And He found thee in need, and made thee independent’(6) means He fulfilled your prayers, thus He made you independent.”

Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘When Moses came to the place appointed by Us, and his Lord addressed him, he said, ‘O my Lord! show (Thyself) to me, that I may look upon thee.’’(7) How could it be the case that Moses, the son of Imran (a.s.), who is the interlocutor of God did not know that the Blessed the Sublime God is not visible and ask such a question?”

بِهَذِهِ الْقُوَّةِ

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حَتَّی تَرْضَی. فَأَصْبَحَ مُوسَی فِی الْمَدِینَةِ (خائِفاً یَتَرَقَّبُ فَإِذَا الَّذِی اسْتَنْصَرَهُ بِالأَمْسِ یَسْتَصْرِخُهُ) عَلَی آخَرَ قالَ لَهُ مُوسی (إِنَّکَ لَغَوِیٌّ مُبِینٌ) قَاتَلْتَ رَجُلاً بِالأَمْسِ وَتُقَاتِلُ هَذَا الْیَوْمَ، لأؤَدِّبَنَّکَ. وَأَرَادَ أَنْ یَبْطِشَ بِهِ فَلَمَّا أَنْ أَرادَ أَنْ یَبْطِشَ بِالَّذِی هُوَعَدُوٌّ لَهُما وَهُوَمِنْ شِیعَتِهِ (قالَ یا مُوسی أَتُرِیدُ أَنْ تَقْتُلَنِی کَما قَتَلْتَ نَفْساً بِالأَمْسِ إِنْ تُرِیدُ إِلا أَنْ تَکُونَ جَبَّاراً فِی الأَرْضِ وَما تُرِیدُ أَنْ تَکُونَ مِنَ الْمُصْلِحِینَ).

قَالَ الْمَأْمُونُ: جَزَاکَ اللَّهُ خَیْراً یَا أَبَا الْحَسَنِ. فَمَا مَعْنَی قَوْلِ مُوسَی لِفِرْعَوْنَ (فَعَلْتُها إِذاً وَأَنَا مِنَ الضَّالِّینَ)

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ فِرْعَوْنَ قَالَ لِمُوسَی لَمَّا أَتَاهُ (وَفَعَلْتَ فَعْلَتَکَ الَّتِی فَعَلتَ وَأَنتَ مِنَ الکافِرِینَ) بی قالَ مُوسَی (فَعَلْتُها إِذاً وَأَنَا مِنَ الضَّالِّینَ) عَنِ الطَّرِیقِ بِوُقُوعِی إِلَی مَدِینَةٍ مِنْ مَدَائِنِکَ (فَفَرَرْتُ مِنْکُمْ لَمَّا خِفْتُکُمْ فَوَهَبَ لِی رَبِّی حُکْماً وَجَعَلَنِی مِنَ الْمُرْسَلِینَ) وَقَدْ قَالَ اللَّهُ عَزَّ وَجَلَّ لِنَبِیِّهِ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: (أَلَمْ یَجِدْکَ یَتِیماً فَآوی ) یَقُولُ أَلَمْ یَجِدْکَ وَحِیداً فَآوَی إِلَیْکَ النَّاسَ (وَوَجَدَکَ ضَالّاً) یَعْنِی عِنْدَ قَوْمِکَ فَهَدی أَیْ هَدَاهُمْ إِلَی مَعْرِفَتِکَ (وَوَجَدَکَ عائِلاً فَأَغْنی ) یَقُولُ أَغْنَاکَ بِأَنْ جَعَلَ دُعَاءَکَ مُسْتَجَاباً.

قَالَ الْمَأْمُونُ: بَارَکَ اللَّهُ فِیکَ یَا بْنَ رَسُولِ اللَّهِ. فَمَا مَعْنَی قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَلَمَّا جَاءَ مُوسَی لِمِیقَاتِنَا وَکَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِی أَنظُرْ إِلَیْکَ قَالَ لَنْ تَرَانِی وَلَکِنْ انظُرْ إِلَی الْجَبَلِ فَإِنْ اسْتَقَرَّ مَکَانَهُ فَسَوْفَ تَرَانِی فَلَمَّا تَجَلَّی رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَکًّا وَخَرَّ مُوسَی صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَکَ تُبْتُ إِلَیْکَ وَأَنَا أَوَّلُ الْمُؤْمِنِینَ)، کَیْفَ یَجُوزُ أَنْ یَکُونَ کَلِیمُ اللَّهِ مُوسَی بْنُ عِمْرَانَ لا یَعْلَمُ أَنَّ اللَّهَ تَعَالَی ذِکْرُهُ لا تَجُوزُ عَلَیْهِ الرُّؤْیَةُ حَتَّی یَسْأَلَهُ هَذَا السُّؤَالَ؟

Al-Ridha’ (a.s.) said, “The fact is that

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Moses, the son of Imran (a.s.), who is the interlocutor of God knows that the Sublime God is more majestic than to be seen by the human eyes. The Honorable the Exalted God spoke to him (a.s.), ‘and made him draw near to Himself for mystic (converse).’(1) However, when Moses (a.s.) returned to his people and informed them that the Honorable the Exalted God had spoken to him, ‘and made him draw near to Himself for mystic (converse)’, they told him, ‘…We shall never believe in thee…’(2) until we hear His Words just as you did. There were seven-hundred thousand people in his nation. Moses (a.s.) chose seventy-thousand of them. He then chose seven-thousand people from this seventy-thousand chosen ones. Finally, Moses (a.s.) chose seventy of them to take along with him to meet His Lord. He went to Mount Sinai with them. He made them stay at the foot of the mountain. Moses climbed the mountain and asked the Sublime God to speak to him and make them hear His Words. Then the Sublime God spoke to him, and they heard His Words from the top, the bottom, the left, the right, from the back, and from the front. That was because the Honorable the Exalted God created His Words in the Tree and made the sound come out of the Tree to the extent that they heard it from all directions. ‘…We shall never believe in thee…’ that what we heard are God’s words ‘until we see Allah

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manifestly…’(1) When they said this haughty statement and became arrogant and tyrannical, God sent down upon them a thunderbolt which overtook them because of their transgression. They died. Then Moses (a.s.) said, ‘O My Lord! How shall I answer the Children of Israel when I return to them and they say, ‘You took them along and killed them, for you were not truthful when you claimed that the Honorable the Exalted God had invited you to Himself for mystic (converse).’’ Then God brought them back to life and sent them along with Moses. They said, ‘If you ask God to let you see him, He will fulfill your request. Then you can tell us how He looks so that we get to know him well.’ Moses (a.s.) said, ‘O my people! The Sublime God cannot be perceived by the eyes. He has no quality (of being). Rather, He is recognized through His signs and is known through symbols. ‘When Moses came to the place appointed by Us, and his Lord addressed him, He said, ‘O my Lord! show (Thyself) to me, that I may look upon thee.’ Allah said, ‘By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me.’’ However, they said, ‘…We shall never believe in thee…’(2) until you ask Him. Then Moses (a.s.) said, ‘O Lord!

فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ کَلِیمَ اللَّهِ مُوسَی بْنَ عِمْرَانَ عَلَیْهِ السَّلامُ عَلِمَ أَنَّ اللَّهَ تَعَالَی أَعَزُّ مِنْ أَنْ

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یُرَی بِالأَبْصَارِ، وَلَکِنَّهُ لَمَّا کَلَّمَهُ اللَّهُ عَزَّ وَجَلَّ وَقَرَّبَهُ نَجِیّاً رَجَعَ إِلَی قَوْمِهِ فَأَخْبَرَهُمْ أَنَّ اللَّهَ عَزَّ وَجَلَّ کَلَّمَهُ وَقَرَّبَهُ وَنَاجَاهُ، فَقَالُوا (لَنْ نُؤْمِنَ لَکَ) حَتَّی نَسْمَعَ کَلامَهُ کَمَا سَمِعْتَ.

وَکَانَ الْقَوْمُ سَبْعَمِائَةِ أَلْفِ رَجُلٍ فَاخْتَارَ مِنْهُمْ سَبْعِینَ أَلْفاً ثُمَّ اخْتَارَ مِنْهُمْ سَبْعَةَ آلافٍ ثُمَّ اخْتَارَ مِنْهُمْ سَبْعَمِائَةٍ ثُمَّ اخْتَارَ مِنْهُمْ سَبْعِینَ رَجُلاً لِمِیقَاتِ رَبِّهِ، فَخَرَجَ بِهِمْ إِلَی طُورِ سَیْنَاءَ فَأَقَامَهُمْ فِی سَفْحِ الْجَبَلِ. وَصَعِدَ مُوسَی عَلَیْهِ السَّلامُ إِلَی الطُّورِ وَسَأَلَ اللَّهَ تَبَارَکَ وَتَعَالَی أَنْ یُکَلِّمَهُ وَیُسْمِعَهُمْ کَلامَهُ، فَکَلَّمَهُ اللَّهُ تَعَالَی ذِکْرُهُ وَسَمِعُوا کَلامَهُ مِنْ فَوْقٍ وَأَسْفَلٍ وَیَمِینٍ وَشِمَالٍ وَوَرَاءٍ وَأَمَامٍ، لأنَّ اللَّهَ عَزَّ وَجَلَّ أَحْدَثَهُ فِی الشَّجَرَةِ وَجَعَلَهُ مُنْبَعِثاً مِنْهَا حَتَّی سَمِعُوهُ مِنْ جَمِیعِ الْوُجُوهِ، فَقَالُوا (لَنْ نُؤْمِنَ لَکَ) بِأنَّ هذا الّذی سَمِعناهُ کَلامَ اللَّه (حَتَّی نَرَی اللَّهَ جَهْرَةً) فَلَمَّا قَالُوا هَذَا الْقَوْلَ الْعَظِیمَ وَاسْتَکْبَرُوا وَعَتَوْا، بَعَثَ اللَّهُ عَزَّ وَجَلَّ عَلَیْهِمْ صَاعِقَةً فَأَخَذَتْهُمْ بِظُلْمِهِمْ فَمَاتُوا.

فَقَالَ مُوسَی: یَا رَبِّ مَا أَقُولُ لِبَنِی إِسْرَائِیلَ إِذَا رَجَعْتُ إِلَیْهِمْ وَقَالُوا إِنَّکَ ذَهَبْتَ بِهِمْ فَقَتَلْتَهُمْ لأنَّکَ لَمْ تَکُنْ صَادِقاً فِیَما ادَّعَیْتَ مِنْ مُنَاجَاةِ اللَّهِ إِیَّاکَ؟

فَأَحْیَاهُمُ اللَّهُ وَبَعَثَهُمْ مَعَهُ، فَقَالُوا إِنَّکَ لَوْ سَأَلْتَ اللَّهَ أَنْ یُرِیَکَ تَنْظُرُ إِلَیْهِ لأجَابَکَ وَکُنْتَ تُخْبِرُنَا کَیْفَ هُوَ نَعْرِفُهُ حَقَّ مَعْرِفَتِهِ. فَقَالَ مُوسَی عَلَیْهِ السَّلامُ: یَا قَوْمِ إِنَّ اللَّهَ لا یُرَی بِالأَبْصَارِ، وَلا کَیْفِیَّةَ لَهُ، وَإِنَّمَا یُعْرَفُ بِآیَاتِهِ وَیُعْلَمُ بِأَعْلامِهِ. فَقَالُوا (لَنْ نُؤْمِنَ لَکَ) حَتَّی تَسْأَلَهُ.

فَقَ_الَ مُ_وسَی عَ_لَیْهِ السَّلامُ: یَ_ا رَبِّ، إِنَّ_کَ قَدْ سَ_مِعْتَ مَقَالَةَ بَنِی إِسْرَائِیلَ، وَأَنْتَ أَعْلَمُ

You heard what the Children of Israel say. You know best what is good for them.’ Then God - the Exalted the Magnificent - revealed to him, ‘O Moses! Ask Me what they

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have asked you, for I will not hold you responsible for their ignorance. It was then that Moses (a.s.) said, ‘…O my Lord! show (Thyself) to me, that I may look upon thee.’ Allah said, ‘By no means canst thou see Me (direct); But look upon the mount; if it abide in its place,’(1) (Moses (a.s.) had by then climbed down the mountain), ‘then shalt thou see Me.’(2) Using one of His many Signs, ‘when his Lord manifested His Glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said, ‘Glory be to Thee! to Thee I turn in repentance…’(3) Moses (a.s.) meant ‘I will return from my state of ignorance of my people to the state of Your recognition, and I am the first to believe’(4) that You cannot be seen.”

Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord…’(5)“

Al-Ridha’ (a.s.) said, “She tried to seduce Joseph (a.s.). Were it not that he had seen the manifest evidence of his Lord, he would have done to her just as what she had done to him. However, Joseph (a.s.) was Immaculate, and the Immaculate neither commit sins nor think of committing them. Indeed my father As-Sadiq (a.s.) told me that she

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intended to do it, but he decided not to.”

Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘And remember Thun-nun, when he departed in wrath: He imagined that We had no power over him!…’(1)

Al-Ridha’ (a.s.) said, “This refers to Yunus ibn Matta (Jonah). He departed from his nation in anger. “He imagined,” means “he was sure”, and ‘He imagined that We had no power over him!…’(2) means “We would not restrict his daily sustenance”. There is a similar meaning in what the Honorable the Exalted God said in the following verse, ‘But when He trieth him, restricting his subsistence for him…’(3) So he called out among the shadows, namely the shadows of the sea and of the stomach of the whale. There is no god but You! Glory belongs to You; I was indeed wrong in my leaving this worship by which You have given me free time

بِصَلاحِهِمْ. فَأَوْحَی اللَّهُ جَلَّ جَلالُهُ إِلَیْهِ: یَا مُوسَی سَلْنِی مَا سَأَلُوکَ، فَلَنْ أُؤَاخِذَکَ بِجَهْلِهِمْ. فَعِنْدَ ذَلِکَ قَالَ مُوسَی: (رَبِّ أَرِنِی أَنْظُرْ إِلَیْکَ قالَ لَنْ تَرانِی وَلکِنِ انْظُرْ إِلَی الْجَبَلِ فَإِنِ اسْتَقَرَّ مَکانَهُ) وَهُوَ یَهْوِی (فَسَوْفَ تَرانِی فَلَمَّا تَجَلَّی رَبُّهُ لِلْجَبَلِ) بِآیَةٍ مِنْ آیَاتِهِ (جَعَلَهُ دَکّاً وَخَرَّ مُوسی صَعِقاً فَلَمَّا أَفاقَ قالَ سُبْحانَکَ تُبْتُ إِلَیْکَ)، یَقُولُ رَجَعْتُ إِلَی مَعْرِفَتِی بِکَ عَنْ جَهْلِ قَوْمِی (وَأَنَا أَوَّلُ الْمُؤْمِنِینَ) مِنْهُمْ بِأَنَّکَ لا تُرَی.

فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّکَ یَا أَبَا الْحَسَنِ. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِها لَوْ

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لا أَنْ رَأی بُرْهانَ رَبِّهِ).

فَقَالَ الرِّضَا عَلَیْهِ السَّلامُ: لَقَدْ هَمَّتْ بِهِ وَلَوْ لا أَنْ رَأَی بُرْهَانَ رَبِّهِ لَهَمَّ بِهَا کَمَا هَمَّتْ، لَکِنَّهُ کَانَ مَعْصُوماً وَالْمَعْصُومُ لا یَهُمُّ بِذَنْبٍ وَلا یَأْتِیهِ.

وَلَقَدْ حَدَّثَنِی أَبِی عَن أَبِیهِ الصَّادِقِ عَلَیْهِ السَّلامُ أَنَّهُ قَالَ هَمَّتْ بِأَنْ تَفْعَلَ وَهَمَّ بِأَنْ لا یَفْعَلَ.

فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّکَ یَا أَبَا الْحَسَنِ. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَیْهِ)؟

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: ذَاکَ یُونُسُ بْنُ مَتَّی عَلَیْهِ السَّلامُ؛ ذَهَبَ مُغاضِباً لِقَوْمِهِ فَظَنَّ بِمَعْنَی اسْتَیْقَنَ أَنْ لَنْ نَقْدِرَ عَلَیْهِ: أَنْ لَنْ نُضَیِّقَ عَلَیْهِ رِزْقَهُ. وَمِنْهُ قَوْلُ اللَّهِ عَزَّ وَجَلَّ (وَأَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَیْهِ رِزْقَهُ) أَیْ ضَیَّقَ وَقَتَرَ (فَنادی فِی الظُّلُماتِ) ظُلْمَةِ اللَّیْلِ وَظُلْمَةِ الْبَحْرِ وَظُلْمَةِ

in the stomach of the whale. So Allah answered him, and He, the Great and Almighty, said, ‘But had it not been that he was of those who glorify (Us), he would certainly have tarried in its stomach to the day when they are raised. 2’

‘…But he cried through the depths of darkness’(1). That is he called out among the shadows, namely the shadows of the sea and of the whale’s stomach, that There is no god but Thou: glory be to Thee: I was indeed wrong!’(2) for abandoning such acts of worship whose means of performing You have provided for me here in the stomach of the whale. Then God accepted his prayers and the Honorable the Exalted God said, ‘Had it not been that he (repented and) glorified Allah, he would certainly have remained

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inside the fish till the Day of Resurrection.’(1)

Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘(Respite will be granted) until, when the apostles give up hope (of their people) and (come to) think that they were treated as liars, there reaches them Our help…’”(2)

Al-Ridha’ (a.s.) said that the Honorable the Exalted God said, “Our help will come when the apostles give up hope (of their people)... and the people consider the Prophets to be liars...”(3)

Al-Ma’mun said, ‘O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘That Allah may forgive thee thy faults of the past and those to follow…’”(4)

Al-Ridha’ (a.s.) said, “In the eyes of the Meccan atheists, no one was more sinful than God’s Prophet (S)(5), since they used to worship three-hundred and sixty idols before the Prophet’s appointment to the Prophethood when Muhammad (a.s.) began to invite them to say, ‘There is no god but God.’ This was hard for them to bear and they said, ‘Has he made the gods (all) into one Allah? Truly this is a wonderful thing! And the leader among them went away (impatiently), (a.s.aying), ‘Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)! We never heard (the like) of this among the people of these latter days: this is nothing but a

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made-up tale!’”(1) But when the Honorable the Exalted God conquered Mecca for His Prophet (S), God told him (a.s.), ‘O Muhammad! Verily We have granted thee a

بَطْنِ الْحُوتِ (أَنْ لا إِلهَ إِلا أَنْتَ سُبْحانَکَ إِنِّی کُنْتُ مِنَ الظَّالِمِینَ) بِتَرْکِی مِثْلَ هَذِهِ الْعِبَادَةِ الَّتِی قَدْ فَرَّغْتَنِی لَهَا فِی بَطْنِ الْحُوتِ، فَاسْتَجَابَ اللَّهُ لَهُ وَقَالَ عَزَّ وَجَلَّ (فَلَوْ لا أَنَّهُ کانَ مِنَ الْمُسَبِّحِینَ

لَلَبِثَ فِی بَطْنِهِ إِلی یَوْمِ یُبْعَثُونَ).

فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّکَ یَا أَبَا الْحَسَنِ. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (حَتَّی إِذَا اسْتَیْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جاءَهُمْ نَصْرُنا).

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: یَقُولُ عَزَّ وَجَلَّ (حَتَّی إِذَا اسْتَیْأَسَ الرُّسُلُ) مِنْ قَوْمِهِمْ وَظَنَّ قَوْمُهُمْ أَنَّ الرُّسُلَ قَدْ کُذِبُوا جَاءَ الرُّسُلَ نَصْرُنَا.

فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّکَ یَا أَبَا الْحَسَنِ. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (لِیَغْفِرَ لَکَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِکَ وَما تَأَخَّرَ).

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: لَمْ یَکُنْ أَحَدٌ عِنْدَ مُشْرِکِی أَهْلِ مَکَّةَ أَعْظَمَ ذَنْباً مِنْ رَسُولِ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ، لأنَّهُمْ کَانُوا یَعْبُدُونَ مِنْ دُونِ اللَّهِ ثَلاثَمِِائَةٍ وَسِتِّینَ صَنَماً، فَلَمَّا جَاءَهُمْ صَلَّی اللهُ عَلَیْهِ وَآلِهِ بِالدَّعْوَةِ إِلَی کَلِمَةِ الإِخْلاصِ کَبُرَ ذَلِکَ عَلَیْهِمْ وَعَظُمَ، وَقَالُوا (أَجَعَلَ الآْلِهَةَ إِلهاً واحِداً إِنَّ هذا لَشَیْ ءٌ عُجابٌ وَانْطَلَقَ الْمَلأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلی آلِهَتِکُمْ إِنَّ هذا لَشَیْ ءٌ یُرادُ ما سَمِعْنا بِهذا فِی الْمِلَّةِ الآْخِرَةِ إِنْ هذا إِلا اخْتِلاقٌ).

فَلَمَّا فَتَحَ اللَّهُ عَزَّ وَجَلَّ عَلَی نَبِیِّهِ مَکَّةَ قَالَ لَهُ یَا مُحَمَّدُ (إِنَّا فَتَحْنا لَکَ) مَکَّةَ (فَتْحاً مُبِیناً لِیَغْفِرَ

manifest Victory that Allah may forgive thee thy faults of the past and those to follow; fulfill His favour to thee; and guide thee on the Straight Way.’(2) That

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was the same thing that was considered to be a sin (a.s.aying There is no god but God) by the Meccans before, and even then. Only some of the atheists in Mecca accepted Islam while others left Mecca. Those who remained in Mecca were not able to object to the Prophet of God (a.s.) about the principle of Unity when he (a.s.) invited the people to declare the Unity of God, since once the Prophet (S) overcame the atheists by conquering Mecca what they previously considered to be a sin (a.s.aying There is no god but God) was longer considered to be a sin.

Al-Ma’mun said, “O son of the Prophet of God! How excellent! Let me know about the meaning of what the Honorable the Exalted God said, ‘Allah give thee grace! Why didst thou grant them until…’”(1)

Al-Ridha’ (a.s.) said, ‘This is a case of addressing someone in speaking while actually intending to have someone else hear what you are saying. In this verse, God seems to be addressing His Prophet (S), but the real intention is for the nation of Islam to hear. That is similar to the following two verses in which the Sublime God says, ‘…If thou wert to join (gods with Allah, truly fruitless will be thy work (in life), and thou wilt surely be in the ranks of those who lose (all spiritual good).’(2) and what the Honorable the Exalted (God) said, ‘And had We not given thee strength, thou wouldst nearly have inclined to

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them a little.’”(1)

Al-Ma’mun said, “O son of the Prophet of God! You are right. Please tell me what is meant by what the Honorable the Exalted God said, ‘Behold! Thou didst say to one who had received the grace of Allah and thy favour: ‘Retain thou (in wedlock) thy wife, and fear Allah.’ But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah…’”(2)

Al-Ridha’ (a.s.) said, “God’s Prophet (S) went to the house of Zayd ibn Haritha ibn Sharahïl al-Kalbi for some reason. He saw his wife making ablutions and told her, ‘Glory belongs to Him who has created you!’ By that he meant to make it clear that the claim of those who think that the angels are the daughters of God does not apply to the Creator, the Honorable the Exalted. The Honorable the Exalted God said, ‘Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself

لَکَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِکَ وَما تَأَخَّرَ) عِنْدَ مُشْرِکِی أَهْلِ مَکَّةَ بِدُعَائِکَ إِلَی تَوْحِیدِ اللَّهِ فِیَما تَقَدَّمَ وَمَا تَأَخَّرَ لأنَّ مُشْرِکِی مَکَّةَ أَسْلَمَ بَعْضُهُمْ وَخَرَجَ بَعْضُهُمْ عَنْ مَکَّةَ، وَمَنْ بَقِیَ مِنْهُمْ لَمْ یَقْدِرْ عَلَی إِنْکَارِ التَّوْحِیدِ عَلَیْهِ إِذَا دَعَا النَّاسَ إِلَیْهِ، فَصَارَ ذَنْبُهُ عِنْدَهُمْ فِی ذَلِکَ مَغْفُوراً بِظُهُورِهِ عَلَیْهِمْ.

فَقَالَ الْمَأْمُونُ: لِلَّهِ دَرُّکَ یَا أَبَا الْحَسَنِ. فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (عَفَا اللَّهُ عَنْکَ لِمَ أَذِنْتَ لَهُمْ).

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: هَذَا مِمَّا نَزَلَ (إِیَّاکِ أَعْنِی وَاسْمَعِی یَا جَارَةِ)

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خَاطَبَ اللَّهُ عَزَّ وَجَلَّ بِذَلِکَ نَبِیَّهُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَأَرَادَ بِهِ أُمَّتَهُ فَکَذَلِکَ قَوْلُهُ عَزَّ وَجَلَّ (لَئِنْ أَشْرَکْتَ لَیَحْبَطَنَّ عَمَلُکَ وَلَتَکُونَنَّ مِنَ الْخاسِرِینَ) وَقَوْلُهُ عَزَّ وَجَلَّ (وَلَوْ لا أَنْ ثَبَّتْناکَ لَقَدْ کِدْتَ تَرْکَنُ إِلَیْهِمْ شَیْئاً قَلِیلاً).

قَالَ: صَدَقْتَ یَا بْنَ رَسُولِ اللَّهِ، فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ (وَإِذْ تَقُولُ لِلَّذِی أَنْعَمَ اللَّهُ عَلَیْهِ وَأَنْعَمْتَ عَلَیْهِ أَمْسِکْ عَلَیْکَ زَوْجَکَ وَاتَّقِ اللَّهَ وَتُخْفِی فِی نَفْسِکَ مَا اللَّهُ مُبْدِیهِ وَتَخْشَی النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ).

قَالَ الرِّضَا عَلَیْهِ السَّلامُ: إِنَّ رَسُولَ اللَّهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قَصَدَ دَارَ زَیْدِ بْنِ حَارِثَةَ بْنِ شَرَاجِیلَ الْکَلْبِیِّ فِی أَمْرٍ أَرَادَهُ، فَرَأَی امْرَأَتَهُ تَغْتَسِلُ، فَقَالَ لَهَا: سُبْحَانَ الَّذِی خَلَقَکِ، وَإِنَّمَا أَرَادَ بِذَلِکَ تَنْزِیهَ اللَّهِ تَبَارَکَ وَتَعَالَی عَنْ قَوْلِ مَنْ زَعَمَ أَنَّ الْمَلائِکَةَ بَنَاتُ اللَّهِ. فَقَالَ اللَّهُ عَزَّ وَجَلَّ (أَفَأَصْفاکُمْ رَبُّکُمْ بِالْبَنِینَ وَاتَّخَذَ مِنَ الْمَلائِکَةِ إِناثاً إِنَّکُمْ لَتَقُولُونَ قَوْلاً عَظِیماً). فَقَالَ النَّبِیُ صَلَّی

daughters among the angels? Truly ye utter a most dreadful saying!’(1)

God’s Prophet (S) had seen her making ablutions and told her, ‘Glory belongs to Him who has created you!’ Muhammad (a.s.) meant that God is not one to have children who are in need of purification as she was. When Zayd came home, she told him about the Prophet (S) coming there and saying to her 'Glory belongs to Him who created you.’” Zayd did not understand what the Prophet (S) meant by that. He thought that the Prophet (S) had said that because he (a.s.) admired her beauty. So he went to the Prophet (S) and told him (a.s.), ‘O Prophet of God! My wife

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has a bad temper, and I want to divorce her.’ Then the Prophet (S) told him, ‘…Retain thou (in wedlock) thy wife, and fear Allah…’(1)

The Honorable the Exalted God had already informed Muhammad (a.s.) about the number of his wives, and that this woman was to be one of them. The Prophet (S) kept this to himself and did not say anything to Zayd fearing that the people might say that Muhammad orders the slave which he himself has freed, ‘your wife will be mine!’, and thus blame the Prophet (S). Thus the Honorable the Exalted God revealed, ‘Behold! Thou didst say to one who had received the grace of Allah…’ that means by Islam, ‘and thy favour’ that means by freeing him, ‘…Retain thou (in wedlock) thy wife, and fear Allah.’ But thou (Muhammad) didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah...’(2)

Then Zayd ibn Ha’ritha divorced her and she completed her waiting period. Then the Honorable the Exalted God married her off to His Prophet Muhammad (S), and revealed (the following verse in) the Qur'an in this regard. The Honorable the Exalted (God) said, ‘…Then when Zayd had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons,

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when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah’s command must be fulfilled.’(1)

The Honorable the Exalted God knew that the hypocrites would criticize the Prophet for marrying her, so the Sublime God revealed, ‘There can be no difficulty to the Prophet in what Allah has indicated to him as a duty...’(2)

اللهُ عَلَیْهِ وَآلِهِ لَمَّا رَآهَا تَغْتَسِلُ: سُبْحَانَ الَّذِی خَلَقَکِ أَنْ یَتَّخِذْ وَلَداً یَحْتَاجُ إِلَی هَذَا التَّطْهِیرِ وَالاغْتِسَالِ.

فَلَمَّا عَادَ زَیْدٌ إِلَی مَنْزِلِهِ أَخْبَرَتْهُ امْرَأَتُهُ بِمَجِی ءِ رَسُولِ اللَّهِ صَلّی اللهُ عَلَیْهِ وَآلِهِ وَقَوْلِهِ لَهَا (سُبْحَانَ الَّذِی خَلَقَکِ)، فَلَمْ یَعْلَمْ زَیْدٌ مَا أَرَادَ بِذَلِکَ وَظَنَّ أَنَّهُ قَالَ ذَلِکَ لِمَا أَعْجَبَهُ مِنْ حُسْنِهَا، فَجَاءَ إِلَی النَّبِیِ فَقَالَ لَهُ: یَا رَسُولَ اللَّهِ، إِنَّ امْرَأَتِی فِی خُلُقِهَا سُوءٌ وَإِنِّی أُرِیدُ طَلاقَهَا. فَقَالَ لَهُ النَّبِیُ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: (أَمْسِکْ عَلَیْکَ زَوْجَکَ وَاتَّقِ اللَّهَ) وَقَدْ کَانَ اللَّهُ عَزَّ وَجَلَّ عَرَّفَهُ عَدَدَ أَزْوَاجِهِ وَأَنَّ تِلْکَ الْمَرْأَةَ مِنْهُنَّ، فَأَخْفَی ذَلِکَ فِی نَفْسِهِ وَلَمْ یُبْدِهِ لِزَیْدٍ وَخَشِیَ النَّاسَ أَنْ یَقُولُوا إِنَّ مُحَمَّداً یَقُولُ لِمَوْلاهُ إِنَّ امْرَأَتَکَ سَتَکُونُ لِی زَوْجَةً فَیَعِیبُونَهُ بِذَلِکَ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ وَ(إِذْ تَقُولُ لِلَّذِی أَنْعَمَ اللَّهُ عَلَیْهِ) یَعْنِی بِالإِسْلامِ (وَأَنْعَمْتَ عَلَیْهِ) یَعْنِی بِالْعِتْقِ (أَمْسِکْ عَلَیْکَ زَوْجَکَ وَاتَّقِ اللَّهَ وَتُخْفِی فِی نَفْسِکَ مَا اللَّهُ مُبْدِیهِ وَتَخْشَی النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشاهُ).

ثُمَّ إِنَّ زَیْدَ بْنَ حَارِثَةَ طَلَّقَهَا وَاعْتَدَّتْ مِنْهُ، فَزَوَّجَهَا اللَّهُ عَزَّ وَجَلَّ مِنْ نَبِیِّهِ مُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَأَنْزَلَ بِذَلِکَ قُرْآناً فَقَالَ عَزَّ وَجَلَّ: (فَلَمَّا قَضی زَیْدٌ مِنْها وَطَراً زَوَّجْناکَها لِکَیْ لا یَکُونَ عَلَی الْمُؤْمِنِینَ حَرَجٌ فِی أَزْواجِ أَدْعِیائِهِمْ إِذا قَضَوْا مِنْهُنَّ وَطَراً وَکانَ أَمْرُ اللَّهِ مَفْعُولاً). ثُمَّ عَلِمَ عَزَّ وَجَلَّ

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أَنْ الْمُنَافِقِینَ سَیَعِیبُونَهُ بِتَزْوِیجِهَا فَأَنْزَلَ (ما کانَ عَلَی النَّبِیِّ مِنْ حَرَجٍ فِیما فَرَضَ اللَّهُ لَهُ).

Al-Ma’mun said, “O son of the Messenger of God! You have calmed me down and clarified what I had doubts about. May God reward you well on behalf of His Prophets and Islam.’

Ali ibn Muhammad ibn Al-Jahm added, “Then Al-Ma’mun stood for the prayer. He took Muhammad ibn Ja'far ibn Muhammad’s hand who was also present in that meeting, and took him out along with him. Al-Ma’mun asked him, ‘How did you find your nephew?’ Muhammad (ibn Ja'far ibn Muhammad) said, ‘He is a scholar. I have never seen him associate with any of the men of knowledge before.’”

Al-Ma’mun said, “Surely, your nephew is from among the Household of the Prophet (S) about whom the Prophet (S) has said, ‘Verily, the pious ones of my family and the good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are old; therefore, do not teach them, for they are more learned than you are. They do not bring you out of guidance; nor do they make you enter a door to loss.’”

Then Al-Ridha’ (a.s.) went home. The following morning I went to his house and told him (a.s.) about what Al-Ma’mun had said and the answers of his uncle Muhammad ibn Ja’far. Then Al-Ridha’ (a.s.) smiled and said, “O Obn Al-Jahm! Do not be fooled by what you heard. Al-Ma’mun will kill