ʿUyūn akhbār al-Riḍā

8 - حَدَّثَنا أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيُ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ مُحَمَّدِ بْنِ صَدَقَةَ العَنبَرِيِّ قالَ: لَمّـا تُوُفِّيَ أَبُو إِبْـراهيمَ مُوسَـى بْنِ جَعْفَـرٍعَلَيْهِمَا السَّلاَمُ جَمَعَ هارُونُ الرَّشِيدِ شُيُوخَ الطَّالِبِيَّةِ وَبَنِي العَبَّاسِ وَسائِرِ أَهْلِ المَمْلَكَةِ وَالحُكَّامِ وَأَحضَرَ أَبَاإِبراهِيمَ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا السَّلاَمُ، فَقالَ: هذا مُوسَى بْنُ جَعْفَرٍ عَلَيْهِ السَّلامُ قَدْ ماتَ حَتفَ أَنْفِهِ، وَما كانَ بَيْنِي وَبَيْنَهُ ما أَستَغفِرُ اللَّهَ مِنْهُ فِي أَمْرِهِ - يَعْنِي فِي قَتلِهِ - فَانْظُرْوا إِلَيْهِ، فَدخَلُوا عَلَيْهِ سَبْعُونَ رَجُلاً مِن شِيعَتِهِ، فَنَظَرُوا إِلى مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا السَّلاَمُ وَلَيْسَ بِهِ أَثَرَ جِراحَةٍ وَلا خَنقٍ، وَكانَ فِي رَجُلِهِ أَثَرُ الحِنَّاءِ، فَأَخَذَهُ سُلَيْمانُ بْنِ أَبي جَعْفَرٍ، فَتَوَلّى‏ غُسْلَهُ وَتَكفِينَهُ وَتَحَفّى‏ وَتَحَسَّرَ فِي جِنازَتِهِ.قالَ مُصَنِّفُ هذا الْكِتاب: إِنَّما أَورَدتُ هذِهِ الأَخْبارَ فِي هذا الْكِتابِ رَدّاً عَلَى الواقِفَةِ عَلَى مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا السَّلاَمُ، فَإِنَّهُم يَزْعُمُونَ أَنَّهُ حَىٌّ وَيُنكِرُونَ إِمامَةَ الرِّضا عَلَيْهِ السَّلامُ وَإِمامَةَ مِن بَعْدَهُ مِنَ الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ‏و فِي صِحَّةِ وَفاة مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ إِبطالُ مَذْهَبِهِم، وَلَهُم فِي هذِهِ الأَخْبارِ كَلامٌ يَقُولُونَ: إِنَّ الصَّادِقَ‏ عَلَيْهِ السَّلامُ قالَ: الإِمامُ لا يُغَسِّلُهُ إِلاّ الإِمامُ، وَلَوْ كانَ الرِّضا عَلَيْهِ السَّلامُ إِماماً كَما ذَكَرتُم لَغَسَّلَهُ، في هذِهِ الأَخْبارِ أَنَّ مُوسَى‏ عَلَيْهِ السَّلامُ غَسَّلَهُ غَيْرُهُ.وَلا حُجَّةَ لَهُم عَلَيْنا فِي ذلِكَ، لأَنَّ الصَّادِقَ‏ عَلَيْهِ السَّلامُ إِنَّما نَهى‏ أَن يُغَسِّلَ الإِمامَ إِلاّ مَن يَكُونُ إِماماً، فَإِنَّ دَخَلَ مَن يُغَسِّلُ الإِمامَ فِي نَهيِهِ فَغَسَّلَهُ لَمْ يُبطِل بِذلِكَ إِمامَةَ الإِمامِ بَعْدَهُ، وَلَمْ يَقُل‏ عَلَيْهِ السَّلامُ: أَنَّ الإِمامَ لا يَكُونُ إِلاّ الَّذِي يُغَسِّلُ مَن قَبْلَهُ مِنَ الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ، فَبَطَلَ تَعَلَّقُهُم عَلَيْنا بِذلِكَ.عَلَى أَنَا قَدْ رُوَّينا فِي بَعْضِ هذِهِ الأَخْبارِ: أَنَّ الرِّضا عَلَيْهِ السَّلامُ قَدْ غَسَّلَ أَباهُ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ، مِن حَيْثُ خَفِيَ عَلَى الحاضِرِينَ لِغُسلِهِ غَيْرِ مَنِ اطَّلَعَ عَلَيْهِ، وَلا تُنكِرُ الواقِفَةُ أَنَّ الإِمامَ يَجُوزُ أَن يَطوِيَ اللَّهُ تَعالى‏ لَهُ البُعدَ حَتّى‏ يَقطَعَ المَسافَةَ البَعِيدَةَ فِي المُدَّةِ اليَسِيرَةِ.

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,“When Abu Ibrahim Musa ibn Ja’far (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 (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. Look at him. Do you see any injuries or signs of being choked on him?” Seventy of the Shiites went there and looked at him (s). They did not find any traces of injury or signs of being choked on his body. There was signs of Henna 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 (Sheikh Sadooq) said, “I have included these traditions here in this book in order to refute the Waqifites who consider Musa ibn Ja’far (s) to be alive and deny the Divine Leadership of Imam Al-Ridha (s) and the other Imams (s) who came after him. Once the demise of Musa ibn Ja’far (s) is established, their sect will be invalidated. Regarding these traditions they say, “Indeed As-Sadiq (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 (s) is a Divine Leader was true, then Al-Ridha (s) should have done the major ritual ablutions for the dead when Musa ibn Ja’far (s) died, while according to this tradition someone else did that. Their reasoning is not acceptable for us since As-Sadiq (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 is not violated. Imam As-Sadiq (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 (s) did perform the major ritual ablutions for the dead when his father Musa ibn Ja’far (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.”

9 - حَدَّثَنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ مَسْرُورٍ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا الحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عامِرٍ، عَنِ المُعَلَّى بنِ مُحَمَّدٍ البَصَرِيِّ قالَ حَدَّثَنا عَلِىُّ بْنُ رِباطٍ قالَ: قُلْتُ لِعَلِيِّ بْنِ مُوسَى الرِّضا عَلَيْهِمَا السَّلاَمُ: إِنَّ عِنْدَنا رَجُلاً يَذكُرُ أَنَّ أَباكَ‏ عَلَيْهِ السَّلامُ حَىٌّ وَأَنَّكَ تَعلَمُ مِن ذلِكَ ما تَعلَمُ، فَقالَ‏ عَلَيْهِ السَّلامُ: سُبْحانَ اللَّهِ ماتَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَلَمْ يَمُت مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا السَّلاَمُ! بَلى‏ وَاللَّهِ لَقَدْ ماتَ وَقُسِمَت أَمْوالُهُ وَنُكِحتَ جَوارِيهِ.

8-9 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Hussein 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 (s) that I know a man who says that your father (s) is alive and that you know about this. Al-Ridha (s) said, Glory be to God! How could God’s Messenger (s) die and Musa ibn Ja’far (s) not die? Yes. By God, he (s) died, and his property was divided and his slave wives were married off to others.”

10 - حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ أَبِي إِبْراهيمَ بْنِ هاشِمٍ، عَنْ مُحَمَّدِ بْنِ عِيسَى اليَقْطِينيِّ، عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّه القَرَوِيِّ، عَنْ أَبيهِ قالَ: دَخَلتُ عَلَى الفَضْلِ بْنِ الرَّبِيعِ وَهُوَجالِسٌ عَلَى سَطحٍ فَقالَ لي: أَدنُ، فَدَنَوْتُ حَتّى‏ حاذَيتَهُ، ثُمَّ قالَ لي‏: أَشْرِف إِلى بَيْتٍ فِي الدَّارِ، فَأَشرَفتُ ما تَرى‏ في البِيْتِ؟ فَقُلْتُ: ثَوباً مَطرُوحاً، فَقالَ: انظُر حَسَناً، فَتَأَمَّلتُ وَنَظَرتُ فَتَنَقَّبتُ فَقُلْتُ: رَجُلٌ ساجِدٌ فَقالَ لي‏: تَعرِفُهُ؟ ! قُلْتُ: لا، قالَ: هذا مَوْلاكَ، قُلْتُ: وَمَن مَوْلايَ؟ فَقالَ: تَتَجاهَلُ عَلِيَّ؟ فَقُلْتُ: ما أَتَجاهَلُ وَلكِنِّي لا أَعْرِفُ لي‏ مَولىً، فَقالَ هذا أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍ، إِنّي إِنّي أَتَفَقَّدُهُ اللَّيْلَ وَالنَّهارَ فَلا أَجِدُهُ فِي وَقْتٍ مِنَ الأَوْقاتِ إِلاّ عَلَى الحالِ الَّتِي أُخْبِرُكَ بِها، إِنَّهُ يُصَلّي الفَجرَ فَيُعَقِّبُ ساعَةً فِي دُبُرِ الصَّلاةِ إِلى أَن تَطلُعَ الشَّمْسُ، ثُمَّ يَسجُدُ سَجدَةً فَلا يَزالُ ساجِداً تَزُولَ الشَّمْسُ، وَقَدْ وَكَّلَ مَن يَتَرَصَّدُ لَهُ الزَّوالَ، فَلَستُ أَدْرِي مَتى‏ يَقُولُ الغُلامُ: قَدْ زالَتِ الشَّمْسُ! إِذ يَثِبُ فَيَبتَدِى‏ءُ الصَّلاةَ مِنَ غَيْرِ أَن يُجَدَّدَ وُضُوءً فَأَعلَمُ أَنَّهُ لَمْ ينم فِي سُجُودِهِ وَلا أَغفى‏.وَلا يَزالُ إِلى أَن يَفرُغَ مِن صَلاةِ العَصرِ، فَإِذا صَلَّى سَجَدَ سِجدَةً فَلا يَزالُ ساجِداً إِلى أَن تَغِيبَ الشَّمْسُ، فَإِذا غابَتِ الشَّمْسُ وَثَبَ مِن سِجدَتِهِ، فَصَلّى المَغْرِبَ مِن غَيْرِ أَن يُحْدِثَحَدَثاً، وَيَزالُ صَلاتِهِ وَتَعقِيبِهِ إِلى أَن يُصَلِّيَ العَتَمَةَ، فَإِذا صَلَّى العَتَمَةَ أَفطَرَ عَلَى شَوىٍّ يُؤتى‏ بِهِ، ثُمَّ يُجَدِّدُ الوُضُوءَ، ثُمَّ يَسجُدُ، ثُمَّ يَرفَعُ رَأسَهُ فَيَنامُ نَومَةً خَفِيفَةً، ثُمَّ يَقُومُ فَيُجَدِّدُ الوُضُوءَ، ثُمَّ يَقُومُ فَلا يَزالُ يُصَلِّي فِي اللَّيْلِ حَتّى‏ يَطلُعَ الفَجرُ، فَلَستُ أَدْرِي مَتى‏ يَقُولُ الغُلامُ إِنَّ الفَجرَ قَدْ طَلَعَ؟! إِذْ قَدْ وَثَبَ هُوَلِصَلاةِ الفَجرِ فَهذا دَأْبُهُ مِنْذُ حُوِّلَ إِلَىَّ.فَقُلْتُ: اِتَّقِ اللَّهَ وَلا تُحدِثَنَّ فِي أَمْرِهِ حَدَثاً يَكُونُ فِيهِ زَوالُ النِّعْمَةِ، فَقَدْ تَعلَمُ أَنَّهُ لَمْ يَفْعَلُ أَحَدٌ بِأَحَدٍ مِنْهُمْ سُوءاً إِلاّ كانَتْ نِعْمَتُهُ زائِلَةً، فَقالَ: قَدْ أَرسَلُوا إِلَىَّ غَيْرَ مَرَّةٍ يَأْمُرونِي بِقَتلِهِ، فَلَمْ أُجِبهُم إِلى‏ ذلكَ وَأَعَلمتُهُم إِنِّي لا أَفْعَلُ ذلِكَ وَلَوْ قَتَلُونِي ما أَجِبتُهُم إِلى ما سَأَلُونِي.فَلَمَّا كانَ بَعْدَ ذلِكَ حُوِّلَ إِلَى الفَضْلِ بْنِ يَحْيَى البَرمَكِيِّ فَحُبِسَ عنْدَهُ أَيَّاماً، فَكانَ الفَضْلُ بْنُ الرَّبِيعِ يَبْعَثُ إِلَيْهِ فِي كُلِّ يَوْمٍ مائِدَةً حَتّى‏ مَضى‏ ثَلاثَةَ أيَّامٍ وَلَيالِيها، فَلَمَّا كانَتِ اللَّيْلَةُ الرَّابِعَةُ قُدِّمَت إِلَيْهِ مائِدَةٌ لِلفَضلِ بْنِ يَحْيَى، فَرَفَعَ‏ عَلَيْهِ السَّلامُ يَدَهُ إِلى السَّماءِ، فَقالَ: يا رَبِّ إِنَّكَ تَعلَمُ إِنِّي لَوْ أَكَلتُ قَبْلَ الْيَوْمِ كُنْتُ قَدْ أَعَنتُ عَلَى نَفْسِي، فَأَكَلَ فَمَرِضَ، فَلَمَّا كانَ مِنَ الغَدِ جاءَهُ الطَّبِيبُ فَعَرَضَ عَلَيْهِ خُضرَةً فِي بَطنِ راحَتِهِ و كانَ السُّمِّ الَّذِي سُّمَّ بِهِ قَدِ اجتَمَعَ فِي ذلِكَ المَوضِعِ فَانْصَرِف الطَّبِيبُ إِلَيْهِم فَقالَ: وَاللَّهِ لَهُوَأَعْلَمُ بِما فَعَلتُم بِهِ مِنْكُمْ، ثُمَّ تُوُفِّي‏ عَلَيْهِ السَّلامُ.

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 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 (s). I watch him day and night. I never found him in any state other than what I will tell you. He (s) says the morning prayers. Then he (s) says the supplications after the prayer for sometime until sunrise. Then he (s) falls to prostration and remains prostrating until the sun comes near to descending (from its midday zenith). He (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 (s) suddenly stands up and begins to say his prayers without renewing his ritual ablutions. So I can tell that he (s) does not go to sleep during the period of his prostration nor does he slumber.He (s) continues to pray until he (s) finishes saying the afternoon prayers. When he (s) finishes saying his afternoon prayer, he (s) falls into prostration. Then he (s) stays in the state of prostration until sunset. When the sun sets, he (s) raises his head and says the evening prayers without renewing his ablutions. He (s) continues to pray and says thesupplications after the prayer until he (s) finishes saying his night prayers. When he (s) finishes saying his night prayers, he (s) breaks his fast by eating some roasted meat which they bring for him. Then he (s) renews the ritual ablution and falls into prostration. Then he (s) raises his head and sleeps for a short time.Then he (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 (s) suddenly stands up and says the morning prayers. This has been his behavior since he (s) has been handed over to me.’I said, ‘Fear God! Do not do what would result in the termination of blessings. You 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 (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 (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 (s)) ate it and fell ill. They brought a doctor for him (s) the following morning. He (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 (s) passed away.”

1 - حَدَّثَنا أَبُو الحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الحُسَيْنِ البَزَّازِ قالَ: حَدَّثَنا أَبُو طاهِرٍ السَّامانِيُّ قالَ: حَدَّثَنا أَبُو القاسِمِ بِشرُ بْنِ مُحَمَّدِ بْنِ بَشِيرٍ قالَ: حَدَّثَني أَبُو الحُسَيْنِ أَحْمَدُ بْنُ ماهانَ قالَ: حَدَّثَني عُبِيْدُ اللَّهِ البَزَّازُ النِيْسابُوريُّ وَكانَ مُسِنّاً قالَ: كانَ بَيْنِي وَبَيْنَ حُمَيدِ بْنِ قَحْطَبَةَ الطَّائيِّ الطُّوسيِّ مُعامِلَةٌ، فَرَحَلتُ إِلَيْهِ فِي بَعْضِ الأَيَّامِ فَبَلَغَهُ خَبَرُ قَدْومي، فَاستَحضَرَنِي لِلوَقتِ وَعَلِيَّ ثِيابُ السَفَرِ لَم اُغَيِّرها وَذلِكَ فِي شَهْرِ رَمَضانَ وَقْتَ صَلاةِ الظُّهرِ، فَلَمَّا دَخَلتُ عَلَيْهِ رَأَيْتُهُ فِي بَيْتٍ يَجْرِي فِيهِ الماءُ فَسَلَّمْتُ عَلَيْهِ وَجَلَسَتُ، فَأَتي بِطَستٍ وَإِبرِيقٍ، فَغَسَلَ يَدَيْهِ، ثُمَّ أَمَرَنِي فَغَسَلتُ يَدِيَ وَأُحْضِرَتِ المائِدَةُ وَذَهَبَ عَنِّي إِنِّي صائِمٌ وَأَنِّي فِي شَهْرِ رَمَضانَ، ثُمَّ ذَكَرْتُ فَأَمسَكتُ يَدِيَ، فَقالَ حَمِيدٌ: ما لَكَ لا تَأكُلُ؟ فَقُلْتُ: أَيُّهَا الأَمِيرُ هذا شَهْرُ رَمَضانَ وَلَسْتُ بِمَرِيضٍ وَلا بي عِلَّةٌ تُوجِبُ الإِفْطارَ وَلَعَلَّ الأَمِيرَ لَهُ عُذرٌ فِي ذلِكَ أَوْ عِلَّةِ تُوجِبُ الإِفْطارِ، فَقالَ: ما بي عِلَّةٌ تُوجِبُ الإِفْطارَ وَإِنّي لَصَحِيحُ البَدَنِ، ثُمَّ دَمَعَت عَيْناهُ وَبَكى‏، فَقُلْتُ لَهُ بَعْدَ ما فَرَغَ مِن طَعامِهِ: ما يُبكِيكَ أَيُّهَا الأَمِيرُ؟ فَقالَ: أنفَذَ إِلى‏ هارُونُ الرَّشِيدُ وَقْتَ كُونِهِ بِطُوسٍ فِي بَعْضِ اللَّيْلِ أَن أَجِبَ أَمِيرَ المُؤمِنينَ، فَلَمَّا دَخَلتُ عَلَيهِ رَأَيْتُ بِيْنِ يَدَيْهِ شَمعَةً تَتَّقِدُ وَسَيفاً أَخْضَرَ مَسلُولاً وَبَيْنَ يَدَيْهِ خادِمٌ واقِفٌ، فَلَمَّا قُمتُ بَينَ يَدَيْهِ رَفَعَ رَأسَهُ إِلَىَّ، فَقالَ: كَيْفَ طاعَتُكَ لأَمِيرَ الْمُؤْمِنِينَ؟ فَقُلْتُ: بِالنَّفسِ وَالمالِ فَأَطرَقَ، ثُمَّ أَذِنَ لي فِي الاِنْصِرافِ، فَلَم أَلبَث فِى مَنْزِلي حَتّى‏ عادَ الرَّسُولُ إِلَىَّ وَقالَ: أَجِب أَمِيرَ الْمُؤْمِنِينَ، فَقُلْتُ فِي نَفْسِي: إِنّا لِلَّهِ وَأَنَا أَخافُ أَنْ يَكُونَ قَدْ عَزَمَ عَلَى قَتلِي وَأَنَّهُ لَمّا رَآنِي استَحيى‏ مِنِّي، فَعُدتُ إِلى بَيْنَ يَدَيْهِ فَرَفَعَ رَأسَهُ إِلَىَّ فَقالَ:كَيْفَ طاعَتُكَ لأَمِيرَ الْمُؤْمِنِينَ؟ فَقُلتُ بِالنَّفسِ وَالمالِ وَالأَهْلِ وَالوَلَدِ، فَتَبَسَّمَ ضاحِكاً، ثُمَّ أَذِنَ لي فِي الاِنْصِرافِ، فَلَمَّا دَخَلتُ مَنْزِلي لَمْ أَلبَث أَن عادَ إِلىَّ الرَّسُولُ، فَقالَ: أَجِب أَمِيرَ الْمُؤْمِنِينَ، فَحَضَرتُ بَيْنَ يَدَيْهِ وَهُوَعَلَى حالِهِ، فَرَفَعَ رَأسَهُ إِلَىَّ و قالَ لي‏: كَيْفَ طاعَتُكَ لأَمِيرَ المُؤْمِنِينَ؟ فَقُلْتُ بِالنَّفسِ وَالمالِ وَالأَهْلِ وَالوَلَدِ وَالدِّينِ فَضَحِكَ، ثُمَّ قالَ لي‏: خُذْ هذا السَّيْفَ وَامتَثِل ما يَأْمُركَ بِهِ الخادِمُ. قالَ: فَتَناوَلَ الخادِمُ السَّيْفَ وَناوَلَنِيهِ وَجاءَ بي إِلى‏ بَيْتٍ بابُهُ مُغلَقٌ فَفَتَحَهُ فَإِذا فِيهِ بِئرٌ فِي وَسطِهِ وَثَلاثَةٌ بُيُوتٍ أَبُوابُها مُغلَقَةٌ فَفَتَحَ بابَ بَيتٍ مِنْها، فَإِذا فِيهِ عِشْرُونَ نَفْساً عَلَيْهِمُ الشُّعُورُ وَالذَّوائِبُ شُيُوخٌ وَكُهُولٌ وَشُبَّانٌ مُقَيَّدُونَ، فَقالَ لي‏: إِنَّ أَمِيرَ الْمُؤْمِنينَ يَأْمُرُكَ بِقَتلِ هؤُلاءِ وَكانُوا كُلَّهُم عَلَوِيَّةً مِن وُلْدِ عَلِيٍّ فاطِمَةَعَلَيْهِمَا السَّلاَمُ فَجَعَلَ يُخْرِجُ إِلى‏ واحِداً بَعْد واحِدٍ فَأَضرِبُ عُنُقَهُ حَتّى‏ أَتَيْتُ عَلَى آخِرِهِم، ثُمَّ رَمى‏ بِأَجسادِهِم وَرُؤُوسِهِم فِي‏البِئرِ، ثُمَّ فَتَحَ بابَ بَيْتٍ آخَرَ فَإِذا فِيهِ عِشْرُونَ نَفْساً مِنَ العَلَوِيَّةِ مِن وُلْدِ عَلِيٍّ وَفاطِمَةعَلَيْهِمَا السَّلاَمُ مُقَيَّدُونَ فَقالَ لي‏: إِنَّ أَمِيرَ الْمُؤْمِنينَ يَأْمُرُكَ بِقَتلِ هؤُلاءِ، فَجَعَلَ يُخْرِجُ إِلَىَّ واحِداً بَعْدَ واحِدٍ فَأَضرِبُ عُنُقَهُ وَيَرمي بِهِ في تِلْكَ البِئرِ حَتّى‏ أَتَيْتُ عَلى‏ آخِرِهِم، ثُمَّ فَتَحَ بابَ البِيْتِ الثالِثِ فَإِذا فِيهِ مِثلُهُمْ عِشْرُونَ نَفْساً مِن وُلْدِ عَلِيٍّ وَفاطِمَةَعَلَيْهِمَا السَّلاَمُ مُقَيَّدُونَ عَلَيْهِمُ الشُّعُورُ وَالذَّوائِبُ، فَقالَ لي‏: إِنَّ أَمِيرَ الْمُؤْمِنينَ يَأْمُرُكَ بِقَتلِ هؤُلاءِ أَيْضاً، فَجَعَلَ يُخْرِجُ إِلى‏ واحِداً بَعدَ واحِدٍ فَأَضرِبُ عُنُقَهُ وَيَرمي بِهِ فِي تِلْكَ البِئرِ حَتّى‏ أَتَيْتُ عَلَى تِسْعَةَ عَشَرَ نَفْساً مِنْهُمْ، وَبَقِيَ شَيْخٌ مِنْهُمْ، عَلَيْهِ شَعٌر، فَقالَ لي‏: تَبّاً لَكَ يا مَيشُومُ ! أَيُّ عُذرٍ لَكَ يَوْمَ القِيامَةِ إِذا قَدِمتُ عَلَى جَدِّنا رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَقَدْ قَتَلتَ مِن أَوْلادِهِ سِتِّينَ نَفساً قَد وُلَّدَهُم عَلِيٌّ وَفاطِمَةَعَلَيْهِمَا السَّلاَمُ فَارتَعَشَت يَدِيَ وَارتَعَدَت فَرائِصي، فَنَظَرَ إِلى الخادِمُ مُغضِباً وَزَبَرَنِي فَأَتَيْتُ عَلى‏ ذلِكَ الشَّيخ أَيْضاً فَقَتَلتُهُ وَرَمى‏ بِهِ فِي تِلْكَ البِئرَ، فَإِذا كانَ فَعلي هذا وَقَدْ قَتَلتُ سِتِّينَ نَفْساً مِن وُلْدِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَما يَنفَعَني صَومِي وَصَلاتِي؟! وَأَنَا لا أَشُكُّ إِنِّي مُخَلَدٌ فِي النَّارِ.قالَ مُصَنِّفُ هذا الْكِتابِ: لِلمَنصُورِ مِثلُ هذِهِ الفِعلَةِ فِي ذُرِّيَّةِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.

9-1 Abul Hassan Ahmad ibn Muhammad ibn Al-Hussein al-Bazzaz quoted on the authority of Abu Tahir As-Samani on the authority of Abul Qasim Bishr ibn Muhammad, on the authority of Abul Hussein Ahmad ibn Mahan, on the authority of Ubaydillah al-Bazzaz al-Neishaboori who was an old man, “Homayd ibn Qahtaba Al-Ta’ee At-Toosi and I made a deal. I went on a journey to see him. He was informed of my arrival and called me in. 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. 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, 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, butwas 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 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 (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.”The author of this book (Sheikh Sadooq) said, “Such behaviour with the descendants of the Prophet of God (s) were also carried out by Mansour (Dawaniqi). “

2 - حَدَّثَنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الحُسَيْنِ البَزَّازِ قالَ: حَدَّثَنا أَبُو مَنْصُورٍ المُطَرَّزُ قالَ: سَمِعْتُ الْحاكِمَ أَبَا أحْمَدَ مُحَمَّدَ بْنِ مُحَمَّدِ بْنِ إِسْحاقَ الأَنْماطِيِّ النِيْسابُوريِّ، يَقُولُ - بِإِسنادٍ مُتَّصِلٍ ذَكَرَ - أَنَّهُ لَمّا بَنِى المَنصُوُر الأَبنِيَةَ بِبَغْدادَ جَعَلَ يَطلُبُ العَلَوِيَّةَ طَلَباً شَدِيداً وَيَجْعَلُ مَن ظَفَرَ بِهِ مِنْهُمْ الأُسطُواناتِ الُمجَوَّفَةِ المَبنِيَّةِ مِنَ الجَصِّ وَالآجُرِ، فَظَفَرَ ذاتَ يَوْمٍ بِغُلاْمٍ مِنهُم حَسَنِ الوَجْهِ، شَعرٌ أَسْوَدُ مِن وُلْدِ الحَسَن بْنِ عَلِىِّ بْنِ أَبِي طالِبٍ‏ عَلَيْهِمُ السَّلاَمُ فَسَلَّمَهُ إِلى البَناءِ الَّذِي كانَ يَبنِي لَهُ، وَأَمَرَهُ أَنْ يَجْعَلَهُ فِي جَوفِ أُسطُوانَةٍ وَيَبنِي عَلَيْهِ وَوَكَّلَ عَلَيْهِ مِن ثِقاتِهِ مَن يُراعي ذلِكَ حَتّى‏ يَجْعَلَهُ فِي أُسطُوانَةٍ بِمَشهَدِهِ فَجَعَلَهُ البَنَّاءُ فِي جَوفِ أُسطُوانَةٍ فَدَخَلَتهُ رِقَّةٌ عَلَيْهِ وَرَحْمَةٌ لَهُ فَتَرَكَ فِي الأُسطُوانَةِ فُرجَةً يَدْخُلُ مِنْها الرُّوحُ، فَقالَ لِلغُلامِ:لا بَأْسَ عَلَيْكَ فَاصبِر، فَإِنِّي سَأخرِجُكَ مِن هذِهِ الأسطُوانَةِ إِذا جَنَّ اللَّيْلُ، فَلَمَّا جَنَّ اللَّيْلُ جاءَ البَنَّاءُ فِي ظُلمَةٍ فَأَخَرَجَ ذلِكَ العَلَوِيَّ مِن تِلْكَ الأُسطُوانَةِ وَقالَ لَهُ: اتَّقِ اللَّهَ فِي دَمِي وَدَمِ الفَعَلَةِ الَّذِينَ مَعِي وَغَيِّب شَخصَكَ، فَإِنِّي إِنَّما أخرَجتُكَ فِي ظُلمَةِ هذِهِ اللَّيْلَةِ مِن جَوفِ هذِهِ الأُسطُوانَةِ لأَنِّي خِفْتُ إِن تَرَكتُكَ فِي جَوفِها أَنْ يَكُونَ جَدُّكَ رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَوْمَ القِيامَةِ خَصمِي بَيْنِ يَدِيِ الِلَّهِ عَزَّ وَجَلَّ، ثُمَّ أَخَذَ شَعرَهُ بِآلاتِ الجَصَّاصِينَ كَما أَمكَنَ وَقالَ: غَيِّب شَخصَكَ وَانجُ بِنَفْسِكَ وَلا تَرْجِع إِلى اُمِّكَ، فَقالَ الغُلام: فَإِن كانَ هذا هكَذا فَعَرَّف اُمِّي إِنِّي قَدْ نَجَوتُ وَهَرَبتُ لِتَطِيبَ نَفسُها وَيَقِلِّ جَزَعُها وَبُكاؤُها وَإِن لَمْ يَكُنْ لِعَودي إِلَيْها وَجْهٌ، فَهَرَبَ الغُلامُ وَلا يُدْرى‏ أَيْنَ قَصَدَ مِن وَجْهِ أَرْضِ اللَّهِ تَعالى‏ وَلا إِلى أيِّ بَلَدٍ وَقَعَ؟ ! قالَ ذلِكَ البَنَّاءُ: وَقَدْ كانَ الغُلامُ عَرَّفَنِي مَكانَ اُمِّهِ أَعطانِي العَلامَةَ فَانتَهَيتُ إِلَيْها فِي المَوضِعِ الَّذِي دَلَّني عَلَيْهِ فَسَمِعتُ دَوِيّاً كَدَويِّ النَّحلِ مِن البُكاءِ، فَعَلِمتُ أَنَّها اُمُّهُ، فَدَنَوْتُ مِنْها وَعَرَّفتُها خَبَرَ ابنِها وأَعْطَيْتُها شَعرَهُ وَانصَرَفتُ.

9-2 Ahmad ibn Muhammad ibn Al-Hussein 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. 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 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 what had happened and gave her the hair. Then I returned home.”

1 - حَدَّثَنا عَلِىُّ بْنُ عَبْدِ اللَّه الوَرَّاقُ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه قالَ: حَدَّثَنا أَحْمَدُ بْنُ أَبي عَبْدِ اللَّهِ البَرْقِيُّ، عَنْ أَبيهِ، عَنْ رَبِيعِ بْنِ عَبْدُ الرَّحْمنِ قالَ: كانَ وَاللَّهِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ مِنَ المُتَوَسِّمِينَ، يَعْلَمُ مَن يَقِفُ عَلَيْهِ بَعْدَ مَوْتِهِ وَيَجحَدُ الإِمامَ بَعْدَ إِمامَتِهِ، فَكانَ يَكظِمُ غَيظَهُ عَلَيْهِمْ و لا يُبدِي لَهُم ما يَعرِفُهُ مِنْهُمْ فَسُمِّي الكاظِمِ لِذلِكَ.

10-1 Ali ibn Abdillah al-Warraq - 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 authority of Rabi ibn Abdurrahman, “I swear by God that Musa ibn Ja’far (s) was extremely intelligent. He knew those who will stop believing in Divine Leadership after him, and not accept the next Divine Leaders. However, he (s) quenched his anger and did not divulge what he (s) knew about them. That is why he (s) is called ’Kadhim.“

2 - حَدَّثَنا مُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيدِ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّارُ، عَنْ أَحْمَدَ بْنِ الحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ جُمهُورٍ، عَنْ أَحْمَدَ بْنِ الفَضْلِ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ قالَ: لَمّا ماتَ أَبُو الحَسَنِ‏ عَلَيْهِ السَّلامُ وَلَيْسَ مِن قُوَّامِهِ أَحَدٌ إِلاّ وَعنْدَهُ المالُ الكَثِيرُ، فَكانَ ذلِكَ سَبَبَ وَقفِهِم وَجُحُودِهِم لِمَوتِهِ، وَكانَ عِنْدَ زِيادٍ القَنْدِيِّ سَبْعُونَ أَلْفَ دِينارٍ وَعِنْدَ عَلِىِّ بْنِ أَبِي حَمْزَةَ ثَلاثُونَ أَلْفَ دِينارٍ.فَلَمَّا رَأَيْتُ ذلِكَ وَتَبَيَّنَ ليَ الحَقُّ وَعَرَفتُ مِن أَمْرِ أَبي الحَسَنِ‏الرِّضا عَلَيْهِ السَّلامُ ما عَرَفتُ تَكَلَّمتُ وَدَعَوْتَ النَّاسَ إِلَيْهِ، قالَ: فَبَعَثا إِلَىَّ وَقالا لي‏: ما يَدْعُوكَ إِلى‏ هذا؟ إِن كُنْتَ تُرِيدُ المالَ فَنَحنُ نُغنِيكَ وَضَمِنا لي‏ عَشَرَةَ أَلْفَ دِينارٍ وَقالا لي‏: كُفَّ فَأَبَيتُ، فَقُلْتُ لَهُما: إِنّا رُوِّينا عَنِ الصَّادِقَينِ‏عَلَيْهِمَا السَّلاَمُ أَنَّهُمْ قالُوا: إِذا ظَهَرَتِ البِدَعُ فَعَلَى العالِمِ أَن يُظْهِرَ عِلمَهُ، فَإِن لَم يَفعَل سُلِبَ نُورُ الإِيمانِ، وَما كُنْتُ لأَدَعَ الجِهادَ فِي أَمْرِ اللَّهِ عَزَّ وَجَلَّ عَلَى كُلِّ حالٍ، فَناصَبانِي وَأَظمَرا العَداوَةَ.

10-2 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Al-Hussein ibn Sa’eed, on the authority of Muhammad ibn Jomhoor, on the authority of Ahmad ibn Al-Fadhl, on the authority of Yunus ibn Abdurrahman, “A lot of wealth was collected and was in the possession of each of the representatives of Abul Hassan (s) when he (s) passed away. This was a reason they denied his death, and considered the Imamate to be terminated with him (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 (s) is in charge of affairs, I expressed what I knew and invited the people to (follow) Al-Ridha (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 (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.”

3 - حَدَّثَنا أَبي، وَمُحَمَّدُ بْنُ الحَسَنِ بْنِ أَحْمَدِ بْنِ الوَلِيد -رَضِيَ اللَّهَ عَنهُما - قالا: حَدَّثَنا مُحَمَّدُ بْنُ يَحْيَى العَطَّارُ، عَنْ أَحْمَدَ بْنَ الحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ جُمهُورٍ، عَنْ أَحْمَدَ بْنِ حَمَّادٍ قالَ: كانَ أَحَدُ القُوَّامِ عُثْمانَ بْنِ عِيسَى الرُّواسِيَّ وَكانَ يَكُونُ بِمِصرِ و كانَ عِنْدَهُ مالٌ كَثِيرٌ وَسِتُّ جَواري، قالَ: فَبَعَثَ إِلَيْهِ أَبُو الحَسَنِ الرِّضا عَلَيْهِ السَّلامُ فِيهِنَّ وَفِي المالِ، قالَ: فَكَتَبَ إِلَيْهِ: أَنَّ أَباكَ لَمْ يَمُت قالَ: فَكَتَبَ إِلَيْهِ: إِنَّ أَبي قَدْ ماتَ وَقَدِ قسَمنا مِيراثَهُ وَقَدْ صَحَّتِ الأَخْبارِ بِمَوتِهِ، وَاحتَجَّ عَلَيْهِ فِيهِ، قالَ: فَكَتَبَ إِلَيْهِ، إن لَمْ يَكُنْ أَبُوكَ ماتَ فَلَيْسَ لَكَ مِن ذلِكَ شَي‏ءٌ، وَإِن كانَ قَدْ ماتَ عَلَى ما تَحكِي، فَلَمْ يَأْمُرنِي بِدَفعِ شَي‏ءٍ إِلَيكَ، وَقَدِ أعتَقتُ الجَوارِي وَتَزَوَّجتُهُنَّ.قالَ مُصَنِّفُ هذا الْكِتابِ: لَمْ يَكُنْ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ مِمَّنْ يَجْمَعُ المالَ وَلكِنَّهُ حَصَلَ فِي وَقْتِ الرَّشِيدِ، وَكَثُرَ وَلَمْ يَقدِر عَلَى تَفرِيقِ ما كانَ يَجتَمِعُ إِلاّ عَلَى القَلِيلِ مِمَّنْ يَثِقُ بِهِمْ فِي كِتمانِ السِّرِّ، فَاجتَمَعَت هذِهِ الأَمْوالُ لأَجلِ ذلِكَ، وَأَرادَ أَن لا يُحَقَّقَ عَلَى نَفْسِهِ قَوْلُ مَن كانَ يَسعى‏ بِهِ إِلى الرَّشِيدِ، وَيَقُولُ: إِنَّهُ تُحمَلُ عَلَيهِ الأَموالُ، وَيَعتَقِدُ لَهُ الإِمامَةَ، وَيَحمِلُ عَلَى الخُرُوجِ عَلَيْهِ، وَلَوْ لا ذلِكَ لَفَرَّقَ مَا اجتَمَعَ مِن هذِهِ الأَمْوالِ، عَلَى أَنَّها لَمْ تَكُنْ أَمْوالَ الفُقَراءِ، وَإِنَّما كانَتْ أَموالاً يَصِلُهُ بِها مَوالِيهِ لِيَكُونَ لَهُ إِكراماً مِنْهُمْ لَهُ وَبِرّاً مِنْهُمْ بِهِ‏ عَلَيْهِ السَّلامُ.

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-Hussein 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-Kadhim (s)) who lived in Egypt. A lot of (Imam Al-Kadhim’s (s)) property and six slave maids were in his possession. Abul Hassan Al-Ridha (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 died yet.’ Imam Al-Ridha (s) wrote a letter to him and said, ‘My father (s) has passed away and we have divided up his possessions. There is correct news to confirm his death.’ Imam Al-Ridha (s) presented some proofs. Uthman wrote to him (s) in reply, ‘If your father is alive, you have no rights over his property. If he (s) has died as you say, he (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 (Sheikh Sadooq) said, “Musa ibn Ja’far (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 - حَدَّثَنا مُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّلِ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمِ بْنِ هـاشِمٍ، عَـنْ أَبيهِ، عَنِ الصَّقْرِ بْنِ دُلَفٍ، عَنْ ياسِرٍ الخادِمِ، قالَ: سَمِعْتُ أَبَا الحَسَنِ عَلِىِّ بْنِمُوسَى الرِّضا عَلَيْهِ السَّلامُ مِن شِبْهَ اللَّهَ تَعالى‏ بِخَلقِهِ فَهُوَمُشرِكٌ وَمَن نَسَبَ إِلَيهِ ما نَهى‏ عَنْهُ فَهُوَكافِرٌ.

11-1 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-Saqr ibn Dolaf, on the authority of Yasir - the servant that he had heard Abul Hassan Ali ibn Musa Al-Ridha (s) say,“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.”

2 - حَدَّثَنا عَلِىُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنُ هارُونَ الصُّوفِيُّ قالَ: حَدَّثَنا عُبِيْدُ اللَّهِ بْنِ مُوسَى الرُّويانِيُّ قالَ: حَدَّثَنا عَبْدُالعَظِيمِ بْنُ عَبْدِ اللَّهِ بْنِ الحَسَنِ بنِ زَيْدِ بْنِ الحَسَنِ بْنِ عَلِىِّ بْنِ أَبِي طالِبٍ‏عَلَيْهِمَا السَّلاَمُ، عَنْ إِبْراهيمَ بْنِ أَبي مَحْمُودٍ قالَ: قالَ عَلِىُّ بْنُ مُوسَى الرِّضا عَلَيْهِ السَّلامُ فِي قَوْلَ اللَّهِ تعالى‏: «وُجُوهٌ يَوْمَئِذٍ ناضِرَةٌ إِلى رَبِّها ناظِرَةٌ» قالَ: يَعْنِي مُشرِقَةٌ يَنتَظِرُ ثَوابَ رَبِّها.

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 (s), on the authority of Ibrahim ibn Abi Mahmood, “Ali ibn Musa Al-Ridha (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.’ This means that these faces will be shining awaiting the reward of their Lord.”