ʿUyūn akhbār al-Riḍā

22 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، قالَ: حَدَّثَنا مُحَمَّدُ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنْ جَعْفَرِ بْنِ خَلَفٍ، قالَ: سَمِعْتُ أَبَا الحَسَنِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ يَقُولُ: سَعِدُ امْرُءٌ لَمْ يَمُتْ حَتّى‏ يُرى مِنْهُ خَلَفٌ، وَقَدْ أَرانِيَ اللَّهُ مِن ابْنِي هذا خَلَفاً - وَأَشارَ إِلَيْهِ - يَعْنِي الرِّضا عَلَيْهِ السَّلامُ -.

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 (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 (s) was pointing at him - that is Al-Ridha (s).

23 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَنِ بْنِ أَحْمَدَ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن الصَفَّار، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى‏، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ؛ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ؛ وَمُحَمَّدِ بْنِ سَنانٍ؛ وَعَلِىِّ بْنِ الحَكَمِ، عَنِ الحُسَيْنِ بْنِ الُمخْتار، خَرَجَتْ إِلَيْنا أَلْواحٌ مِنْ أَبي إِبْراهيمَ مُوسَى‏ عَلَيْهِ السَّلامُ وَهُوَ فِي الحَبْسِ، فَإِذا فِيها مَكْتُوبٌ: عَهْدِي إِلى أَكْبَر وُلْدِي.

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-Hussein ibn al-Mukhtar who said, “These sheets came to us from Abi Ibrahim Musa (s) while he was in prison in which it was written, “My successor is my oldest son.”

24 - نَصُّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبِيْدٍ، عَنْ يُونُس بْنِ عَبْدُ الرَّحْمنِ، عَنِ الحُسَيْنِ بْنِ الُمخْتارِ قالَ: لَمّا مَرَّ بِنا أَبُوالحَسَن‏ عَلَيْهِ السَّلامُ بِالْبَصْرَةِ خَرَجَت إِلَيْنا مِنْهُ أَلْواحٌ مَكْتُوب فِيها بِالعَرْضِ عَهْدِي إِلىأَكْبَرِ وُلْدِي».

4-24 In another tradition we read that (The author of the book narrated) my father - 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-Hussein ibn al-Mokhtar, “When Abul Hassan (Imam Al-Kadhim) (s) passed by Basra, we received letters from him (s) in which it was written, ‘My successoris my oldest son (Ali ibn Musa Al-Ridha (s)).’”

25 - نَصُّ آخَرُ: حَدَّثَنا أَبي‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّهِ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ زِيادِ بْنِ مَرْوان القَنْدِيِّ قالَ: دَخَلْتُ عَلَى أَبي إِبْراهيمَ‏ عَلَيْهِ السَّلامُ وَعنْدَهُ عَلِيٌّ ابْنُهُ، فَقالَ لي‏: يا زِيادُ هذا كِتابُهُ كِتابي، وَكَلامُهُ كَلامِي، وَرَسُولُهُ رَسُولِي، وَما قالَ فَالْقَوْلُ قَوْلُهُ.قالَ مُصَنِّفُ هذَا الْكِتاب: إِنَّ زِيادِ بْنِ مَرْوان القَنْدِيِّ رَوى‏ هذا الْحَدِيثِ ثُمَّ أَنْكَرَه بَعْد مُضِيِّ مُوسَى‏ عَلَيْهِ السَّلامُ وَقالَ بِالْوَقْفِ، وَحَبَسَ ما كانَ عنْدَهُ مِنْ مالِ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ.

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

26 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّدٍ الحَجَّالِ، قالَ: حَدَّثَنا سَعِيدُ بْنِ أَبي الجَهْمِ، عَنْ نَصْرِ بْنِ قابوس قالَ: قُلْتُ لأَبِي إِبْراهِيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ: إِنّي سَأَلْتُ أَباكَ‏ عَلَيْهِ السَّلامُ مَنِ الَّذِي يَكُونُ بَعْدَكَ؟ فَأَخبَرَنِي أَنَّكَ أَنْتَ هُوَ، فَلَمَّا تُوُفِّي أَبُو عَبْدِاللَّه‏ عَلَيْهِ السَّلامُ ذَهَبَ النَّاسِ يَمِيناً وَشِمالاً، وَقُلْتُ أَنَا وَأَصْحابِي بِكَ، فَأَخْبِرْنِي مِنَ الَّذِي يَكُونُ بَعْدَكَ؟ قالَ: اِبْنِي عَلِيٌ‏ عَلَيْهِ السَّلامُ.

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 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 (s), “I asked your father (s) ‘Who is going to be your successor?’ Your father (s) informed me that you were his successor. When Abu Abdillah (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 (s) said, “My son Ali.”

27 - نَصُّ آخَرُ: حَدَّثَنا مُحَمَّدُ بْنِ الحَسَن بْنِ أَحْمَدِ بْنِ الوَلِيد رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني مُحَمَّدُ بْنِ الحَسَن الصَفَّارُ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّابِ، عَنْ نَصْرِ بْنِ قابُوسَ قالَ: قالَ لي‏ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: عَلِيٌّ ابْنِي أَكْبَرُ وُلْدِي وَأسْمَعُهُمْ لِقَوْلِي وَأَطْوَعُهُمْ لأَمْرِي يَنْظُرُ مَعِي فِي كِتابي الجَفْرِ وَالجامِعَة وَلَيْسَ يَنْظُرُ فِيهِ إِلاّ نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ.

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-Kadhim) (s) told him, “My son Ali (Al-Ridha (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.”

28 - نَصٌّ آخَرُ: حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنِ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ أَبي عَبْدِ اللَّهِ البَرْقِيِّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدُ الرَّحْمـنِ، عَنِ المَفْضَّل بْنِ عُمَرَ قـالَ:دَخَلْتُ عَلَى أَبي الحَسَنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ وَعَلِيٌ‏ عَلَيْهِ السَّلامُ ابْنِهِ فِي حِجْرِه وَهُوَ يُقَبِّلُهُ وَيَمُصُّ لِسانَهُ وَيَضَعُهُ عَلَى عاتِقِهِ وَيَضُمُّهُ إِلَيْهِ، وَيَقُولُ بِأَبِي أَنْتَ وَاُمِّي ما أَطْيَبَ رِيحَكَ وَأَطْهَرَ خَلْقَكَ وَأَبْيَنَ فَضْلَكَ؟ ! قُلْتُ: جُعِلْتُ فَداكَ لَقَدْ وَقَعَ في قَلْبِي لِهذَا الغُلام مِنَ المَوَدَّةِ ما لَمْ يَقَعْ لأَحَدٍ إِلاَّ لَكَ، فَقالَ لي: يا مُفَضَّل هُوَمِنِّي بِمَنْزِلَتِي مِنْ أَبِي‏ عَلَيْهِ السَّلامُ «ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ» قالَ: قُلْتُ: هُوَصاحِبُ هذا الأَمْرِ مِنْ بَعْدِكَ؟ قالَ: نَعَمْ، مَنْ أَطاعَهُ رَشَدَ وَمن عَصاهُ كَفَرَ.

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 authority of Abdullah ibnAbdurrahman, on the authority of Mufaz’zal ibn Umar, “I went to see Abil Hassan Musa ibn Ja’far (s) and he was holding his son Ali (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 (s) said, “O Mufadhdhal! He is to me as I was to my father (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 (s) said, “Yes. Whoever obeys him will make progress. Whoever disobeys him is an infidel.”

29 - نَصُّ آخَرُ: حَدَّثَنا أَحْمَدُ بْنِ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا عَلِىُّ بْنِ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ أَبيهِ، عَنْ مُحَمَّدِ بْنِ سَنانٍ قالَ: دَخَلْتُ عَلَى أَبي الحَسَن‏ عَلَيْهِ السَّلامُ قَبْلَ أَن يُحْمَلَ إِلى العَراقِ بِسَنَّةٍ وَعَلِيٌّ ابْنِهِ‏ عَلَيْهِ السَّلامُ بَيْنَ يَدَيْهِ، فَقالَ لي: يا مُحَمَّدُ! فَقُلْتُ: لَبَّيْكَ، قالَ: إِنَّهُ سَيَكُونُ فِي هذِهِ السَّنَّةِ حَرَكَةٌ فَلا تَجْزَعْ مِنْها، ثُمَّ أَطْرَقَ وَنَكَتَ بِيَدِهِ فِي الأَرْضِ، وَرَفَعَ رَأْسَهُ إِلَىَّ وَهُوَ يَقُولُ: «وَيُضِلُّ اللَّهُ الظَّالِمِين وَيَفْعَلُ اللَّه ما يَشاءَ» قُلْتُ: وَما ذاكَ جُعِلْتُ فِداكَ؟ قالَ: مَنْ ظَلَمَ ابْنِي هذا حَقُّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدي، كانَ كَمَنْ ظَلَمَ عَلِىِّ بْنِ أَبِي طالِب‏ عَلَيْهِ السَّلامُ حَقَّهُ وَجَحَدَ إِمامَتَهُ مِنْ بَعْدِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، فَعَلِمْتُ أَنَّهُ قَدْ نَعى‏ إِلَىَّ نَفْسَهِ، وَدَلَّ عَلَى ابْنِهِ، فَقُلْتُ: [وَاللَّهِ لَئِنْ مَدَّ اللَّهُ فِي عُمْرِي لَاُسَلِّمَنَّ إِلَيْهِ حَقَّهُ، و لَاُقِرَّنِّ لَهُ بِالإِمامَة وَ] أَشْهَدُ أَنَّهُ مِنْ بَعْدِكَ حُجَّةُ اللَّهِ تَعالى‏ عَلَى خَلْقِهِ وَالدَّاعِي إِلى دِينِهِ، فقالَ لِي‏: يا مُحَمَّد يَمُدُّ اللَّهُ فِي عُمْرِكَ وَتَدْعُو إِلى إِمامَتِهِ وَإِمامَةِ مَنْ يَقُومُ مَقامَهُ مِنْ بَعْدِهِ فَقُلْتُ: مَنْ ذاكَ جُعِلْتُ فِداكَ؟ قالَ: مُحَمَّدٌ ابْنُهُ، قـالَ: قُـلْتُ: فَالرِّضـا وَالتَّسْـلِيمُ، قـالَ: نَعَمْ، كَذلِكَ وَجَدْتُكَ في كِتاب أَمِيرَ الْمُؤْمِنينَ ‏عليهالسلام. أَمَّا إِنَّكَ فِي شِيعَتِنَا أَبْيَنُ مِنَ البَرْقِ فِي اللَّيْلَةِ الظَّلْماء ثُمَّ قالَ: يا مُحَمَّدُ، إِنَّ المُفَضَّل كانَ اُنْسِي وَمُسْتَراحِي وَأَنْتَ اُنْسُهُما وَمُسْتَراحُهُما، حَرام عَلَى النَّارِ أَنْ تَمُسَّكَ أَبَداً.

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-Kadhim (s) to Iraq, I went to see him. His son Ali Al-Ridha (s) was in front of him (s). Imam Al-Kadhim (s) said, ‘O Muhammad (ibn Sinan)!’ I said, ’Yes.’ He said, ‘There will be a problem this year. Try not to get upset.’ Then he (s) became silent. He hit the ground with his hand. Then the Imam (s) looked at me and recited the Quranic verse ‘but God will leave to stray, those who do wrong. God doeth what He willeth.’ Muhammad (ibn Sinan) said, ‘May I be your ransom! What is the matter?’ He (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 (s), did not honor his rights and denied his Divine Leadership after the Prophet Muhammad (s).’ Then Muhammad (ibn Sinan) realized that the Imam (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 (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 (s) said, ‘His son Muhammad. ’ Muhammad (ibn Sinan) said, ‘I accept.’ He (s) said, ‘Yes. I had found you to be thisway in the Commander of the Faithful’s (s) book. Among our followers you are brighter than lightening in the darkness of night.’ The Imam (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 companion (Imam Al-Ridha’s (s) and Imam Al-Jawad’s (s) companion) and their source of comfort. It is forbidden for the Fire to ever touch you.’”

1 - حَدَّثَنا الحُسَيْنُ بْنِ أَحْمَدِ بْنِ إِدْرِيسَ‏ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَبي قالَ: حَدَّثَنا مُحَمَّدُ بْنُ أَبي الصُّهبان، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الحَجَّالِ، أَنَّ إِبْراهيمَ بْنِ عَبْدِ اللَّهِ الجَعْفَرِيِّ حَدَّثَهُ، عَنْ عِدَّةٍ مِنْ أَهْل بَيْتِهِ أَن أَبَا إِبْراهيمَ مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ أَشْهَدَ عَلَى وَصِيَّتِه إِسْحاقَ بْنَ جَعْفَرِ بْنِ مُحَمَّدٍ؛ وَإِبْراهيمَ بْنَ مُحَمَّدٍ الجَعْفَرِيِّ، وَجَعْفَرَ بْنَ صالِحٍ؛ وَمُعاوِيَةَ بْنَ الجَعْفَرِيَّيْنِ؛ وَيَحْيَى بْنَ الحُسَيْنِ بْنِ زِيْدٍ؛ وَسَعْدَ بْنَ عِمْران الأَنْصارِيِّ، وَمُحَمَّدَ بْنَ الحارِثِ الأَنْصارِيِّ؛ وَيَزِيدَ بْنَ سَلِيطٍ الأَنْصارِيَّ؛ وَمُحَمَّدَ بْنَ جَعْفَر الأَسْلَمِيَّ، بَعْد أَنْ أَشْهَدَهُمْ أَنَّهُ يَشْهَدُ أَنْ لا إِلهَ إِلاّ اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَأَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي القُبُورِ، وَأَنَّ البَعْثَ بَعْدَ المَوْتِ حَقٌّ وَأَنَّ الحِسابَ وَالقِصاصَ حَقٌّ، وَأَنَّ الوُقُوف بَيْنِ يَدِي اللَّهِ عَزَّ وَجَلَّ حَقٌّ، وَاَنَّما جاءَ بِهِ مُحَمَّد صَلَّى اللهُ عَلَيْهِ وَآلِهِ حَقٌّ حَقٌّ حَقٌّ، وَأَنَّ ما نَزَلَ بِهِ الرُّوحُ الأَمِينُ حَقٌّ، عَلَى ذلِكَ أَحْيى وَعَلَيْهِ أَمُوتُ وَعَلَيْهِ اُبْعَثُ إِنْ شاءَ اللَّهُ، أَشْهَدُهُمْ أَنَّ هذِهِ وَصِيَّتِي بِخَطِّي وَقَدْ نَسَخْتُ وَصِيَّةَ جَدِّي أَمِيرَ الْمُؤْمِنِينَ‏ عَلَيْهِ السَّلامُ وَوَصايَا الحَسَنِ وَالحُسَيْنِ وَعَلِىُّ بْنِ الحُسَيْن وَوَصِيَّة مُحَمَّدِ بْنِ عَلِىٍّ الباقِرِ وَوَصِيَّة مُحَمَّد عَلَيْهِمُ السَّلاَمُ قَبْلَ ذلِكَ حَرْفاً بِحَرْفٍ، وَأَوْصَيْتُ بِهـا إِلى عَلِيٍّ ابْنِي وَبَنِيِّ بَعْدَهُ مَعَهُ إِنْ شـاءَ [اللَّه] فَإِنَّ آنَسَ مِنْهُمْ رُشْداً وَأَحَبَّإِقْرارَهُمْ، فَذاكَ لَهُ، وَإِنْ كَرِهَهُمْ وَأَحَبَّ أَنْ يُخْرِجهُمْ فَذاكَ لَهُ وَلا أَمْرَ لَهُم مَعَهُ، وَأَوْصَيْتُ إِلَيْهِ بِصَدَقاتِي وَأَمْوالي وَصِبْيانِي الَّذِينَ خَلَّفْتُ، وَوُلْدِي وَإِلى إِبْراهِيمَ وَالعَبَّاسَ وَإِسْمَاعِيلَ وَأحْمَدَ وَاُمُّ أحْمَدَ؛ وَإِلى عَلِيِّ أَمْرُ نِسائِي دُونَهُمْ وَثُلْثُ صَدَقَةِ أَبي وَأَهْلِ بَيْتِي يَضَعُهُ حَيْثُ يَرى‏ وَيَجْعَلُ مِنْهُ ما يَجْعَلُ مِنْهُ ذوُ المالَ فِي مالِهِ إِنْ أَحَبَّ أَنْ يُجِيزَ ما ذَكَرْتُ فِي عِيالي فَذاكَ إِلَيْهِ وَإِنْ كَرِهَ فَذاكَ إِلَيْهِ، وَإِنْ أَحَبَّ أَنْ يَبيعَ أَوْ يَهَبَ أَوْ يَنْحَلَ أَوْ يَتَصَدَّقَ عَلَى غَيْرِ ما وَصِيَّتِهِ فَذاكَ إِلَيْهِ وَهُوَ أَنَا فِي وَصِيَّتِي فِي مالِي وَفِي أَهْلِي وَوُلْدِي، وَإِنْ رأى‏ أَنْ يُقِرَّ إِخْوَته الَّذِينَ سَمَّيْتُهُمْ في صَدْرِ كِتابي هذا أَقَرَّهُمْ، وَإِنْ كَرِهَ فَلَهُ أَنْ يُخْرِجَهُمْ غَيْرِ مَرْدُودٍ عَلَيْهِ، وَإِنْ أَرادَ رَجُلٌ مِنْهُمْ أَنْ يُزَوِّجَ اُخْتَهُ فَلَيْسَ لَهُ أَنْ يُزَوِّجَها إِلاّ بِإِذْنِهِ وَأَمْرَهِ، وَأَيُّ سُلْطانٍ كَشَفَهُ عَنْ شَي‏ءٍ أَوْ حالَ بَيْنَهُ وَبَيْنِ شَي‏ءٍ مِمَّا ذَكَرْتُ فِي كِتابِي، فَقَدْ بَرِي‏ءَ مِنَ اللَّه تَعالى‏ وَمِنْ رَسُولِهِ، وَاللَّهُ وَرَسُولُهُ مِنْهُ بَرِيئانِ وَعَلَيْهِ لَعْنَةُ اللَّه وَلَعْنَةُ اللاَّعِنِين وَالْمَلائِكَةِ المُقَرَّبِينَ وَالنَّبِيِّينَ وَالْمُرْسَلِينَ [أَجْمَعِين] وَجَماعَةَ المُؤْمِنِين وَلَيْسَ لأَحَدٍ مِنَ السَّلاطِينَ أَن يَكْشِفَهُ عَنْ شَي‏ءٍذَكَرْتُ فِي صَدْرِ كِتابي هذا، وَأَشْهَدُ اللَّهَ عَلَيْهِمْ، وَلَيْسَ لأَحَدٍ أَنْ يَكْشِفَ وَصِيَّتِي وَلا يَنْشُرَها و هِيَ عَلَى ما ذَكَرْتُ وَسَمَّيْتُفمن سَمَّيْتُ فَمَنْ أَساءَ فَعَلَيْهِ، وَمن أَحْسَنَ فَلِنَفْسِهِ وَما رَبُّكَ بِظَلاّمٍ لِلْعَبِيدِ، وَلَيْسَ لأَحَدٍ مِنْ سُلْطانٍ وَلا غَيْرِهِ أَنْ يَفُضَّ كِتابي هذا الَّذِي خَتَمْتُ عَلَيْهِ أَسْفَلَ، فَمَنْ فَعَلَ ذلِكَ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَغَضَبُهُ وَالْمَلائِكَةُ بَعْدَ ذلِكَ ظَهِيرٌ، وَجَماعَةُ الْمُسْلِمِينَ وَالْمُؤْمِنِين، وَخَتَمَ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ وَالشُّهُودُ.قالَ عَبْدِ اللَّه بْنِ مُحَمَّد الجَعْفَرِيُّ: قالَ العَبَّاسُ بْنِ مُوسَى‏ عَلَيْهِ السَّلامُ لِإِبْنِ عِمْران القاضِي الطُّلَحِيِّ إِنَّ أَسْفَلَ هذا الْكِتابِ كَنْزٌ لَنا وَجَوْهَرٌ يُرِيدُ أَنْ يَحْتَجِزَهُ دُونَنا، وَلَمْ يَدْعُ أَبُونا شَيْئاً إِلاّ جَعَلَهُ لَهُ وَتَرَكْنا عالَةً، فَوَثَبَ إِلَيْهِ إِبْراهيمُ بْنُ مُحَمَّدٍ الجَعْفَرِيِّ فَأَسْمَعَهُ فَوَثَبَ عَلَيْهِ إِسْحاقُ بْنُ جَعْفَرٍ عَمُّهُ فَفَعَلَ بِهِ مِثْلَ ذلِكَ، فَقالَ العَبَّاسُ لِلْقاضِي: أَصْلَحَكَ اللَّهُ فُضَّ الْخاتَمَ وَاقْرَأْ ما تَحْتَهُ، فَقالَ: لا أَفُضُّهُ وَلا يَلْعَنُنِي أَبُوكَ، فَقالَ العَبَّاسُ: أَنَا أَفُضُّهُ، قالَ: ذلِكَ إِلَيْكَ، فَفَضَّ العَبَّاسِ الخاتَمَ، فَإِذا فِيهِ إِخْراجُهُمْ مِنَ الوَصِيَّةِ وَإِقْرارُ عَلِيٍ‏ عَلَيْهِ السَّلامُ وَحْدَهُ، وَإِدْخالُهُ إِيَّاهُمْ فِي وِلايَة عَلِيٍّ إِنْ أَحَبُّوا أَوْ كَرِهُوا وَصارُوا كَالأَيْتامِ فِي حِجْرِهِ، وَأَخْرَجَهُمْ مِنْ حَدِّ الصَّدَقَةِ وَذِكْرِها.ثُمَّ الْتَفَتَ عَلِىُّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ إِلى العَبَّاسِ فَقالَ: يا أَخِي إِنّي لَأَعْلَمُ أَنَّهُ إِنَّما حَمَلَكُمْ عَلَى هذَا، الغَرامُ وَالدُّيُونُ الَّتِي عَلَيْكُمْ، فَانْطَلِق يا سَعْدُ فَتَعَيَّنْ لي‏ ما عَلَيْهِمْ وَاقْضِهِ عَنْهُمْ، وَاقْبِضْ ذِكْرَ حُقُوقِهِمْ وَخُذْ لَهُم الْبَراءَةَ، فَلا وَاللَّهِ لا أَدَعُ مُواساتِكُمْ وَبِرَّكُمْ ما أَصْبَحْتُ وَأَمْشِي عَلَى ظَهْرِ الأَرْضِ، فَقُولُوا ما شئتم فقال العَبَّاسِ: ما تُعْطِينا إِلاّ مِنْ فُضُولِ أَمْوالِنا، وَمالُنا عِنْدَكَ أَكْثَرُ، فَقالَ: قُولُوا ما شِئْتُمْ فَالْعِرْضُ عِرْضُكُمْ اَللَّهُمَّ أَصْلِحَهُمْ وَأَصْلِحْ بِهِمْ وَأَخْسَأْ عَنّا وَعَنْهُمُ الشَّيْطانَ، وَأَعِنْهُمْ عَلَى طاعَتِكَ «وَاللَّهُ عَلَى ما نَقُولُ وَكِيلٌ» قالَ العَبَّاسُ: ما أَعْرَفَنِي بِلِسانِكَ وَلَيْسَ لِمِسْحاتِكَ عِنْدِي طِينٌ ثُمَّ إِنَّ القَوْمَ افْتَرَقُوا.

5-1 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him - narrated that his father quoted on the authority of Muhammad ibn Abis-Subhan, on the authority of Abdullah ibn Muhammad al-Hajjal, on the authority of Ibrahim ibn Abdullah al-Ja’fari, on the authority of some of his relatives that, “Aba Ibrahim Musa ibn Ja’far (s) had Ishaq ibn Ja’far ibn Muhammad , Ibrahim ibn Muhammad al-Ja’fari, Ja’far ibn Salih, Mo’awiya bin al-Ja’farayn , Yahya ibn Al-Hussein ibn Zayd, Sa’d ibn Imran Al-Ansari, Yazid ibn Saleet Al-Ansari and Muhammad ibn Ja’far Al-Aslamy be witnesses to his will, after they had witnessed that There is no god but God; He is One and there are no partners for Him; Muhammad is His Servant and His Messenger; the Hour (the Day of Resurrection) will undoubtedly come and God will resurrect the people from their graves; there is resurrection after death; there is Reckoning and just retaliation; there will be a stop in front of the Almighty God the Truth; what Muhammad - may God’s Blessings be upon him and his Household - has brought is the Truth, the Truth, and the Truth ; 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 (s), the wills of Al-Hassan (s) and Al-Hussein (s) and Ali ibn Al-Hussein (s), the will of Muhammad ibn Ali Al-Baqir (s), and the will of Ja’far ibn Muhammad (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 grownup 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. 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 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 (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 slave-wives who are Umm Walad and do not leave will have the same rights and privileges that they had had during my life-time, if Ali Al-Ridha (s) pleases. But if they should get married, they can no longer return and receive payments unless Ali Al-Ridha (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 (s) counsel and opinion (advice). If my daughters’ maternal brothers take any steps regarding the marriage of my daughters 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 hisfamily 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 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 (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) (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 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 (s) alone (as his Trustee), and had placed all of them under the guardianship of Ali (s) - whether they like it or not. Thus they had been placed under his guardianship like orphans, and had been put aside. Then Ali ibn Musa (s) looked at al-Abbas and said, “O brother! I knew that your losses and debts made you say so.” Then the Imam (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 (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.’ Al-Abbas said, “How well do I understand you! I have nothing left to be greedy of.” Then they all walked away.

2 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَبي الصُّهبانِ، عَنْ صَفْوانَ بْنِ يَحْيَى، عَنْ عَبْدِ الرَّحْمن بْنِ الحَجَّاجِ قالَ: بَعَثَ إِلَىَّ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ بِوَصِيَّةِ أَمِيرِ الْمُؤْمِنين‏ عَلَيْهِ السَّلامُ و بَعَثَ إِلى‏ بِصَدَقَةِ أَبِيهِ مَعَ أَبي إِسْمَاعِيلَ مُصادِفٍ وَذَكَرَ صَدَقات جَعْفَرِ بْنِ مُحَمَّدعَلَيْهِمَا السَّلاَمُ وَصَدَقَة نَفْسَهُ:«بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيم هذا ما تَصَدَّقَ بِهِ مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ، تَصَدَّقَ بِأَرْضِهِ مَكانَ كَذا وَكَذا وَحُدُودِ الأَرْضِ كَذا وَكَذا كُلِّها وَنَخْلِها وَأَرْضِها وَبِياضِها وَمائها وَأَرْجائِها وَحُقُوقِها وَشُرْبِها مِنَ الماءِ وَكُلِّ حَقٍّ هُوَلَها فِي مَرْفَعٍ أَوْ مَظْهَر أَوْ غَيْضٍ أَوْ مِرْفَقٍ أَوْ ساحَةٍ أَوْ مَسِيلٍ أَوْ عامِرٍ أَوْ غامِرٍ، تَصَدَّقَ بِجَمِيعِ حَقَّهُ مِنْ ذلِكَ عَلَى وُلْدِهِ مِنْ صُلْبِهِ للرِّجالِ وَالنِّساء يَقْسِمُ، وَإِلَيْها ما اَخْرَجَ اللَّهُ تَعالى‏ مِنْ غَلَّتِها بَعْدَ الَّذِي يَكْفِيها فِي عِمارَتِها و مَرافِقِها وَبَعْدَ ثَلاثِينَ عِذْقاً يُقْسَمُ في مَساكِين أَهْل القَرْيَة بَيْنِ وُلْدِ مُوسَى بْنِ جَعْفَرٍ، لِلذَّكَرِ مِثْلُ حَظِّ الاُنْثَيَيْنِ فَإِنْ تَزَوَّجَتِ اِمْرَأَةٌ مِنْ وُلْدِ مُوسَى بْنِ جَعْفَرٍ فَلا حَقَّ لَها فِي هذِهِ الصَّدَقَةِ حَتّى‏ تَرْجِعَ إِلَيْها بِغَيْرِ زَوْجٍ، فَإِنَّ رَجَعْتَ كانَ لَها مِثْلُ حَظِّ الَّتِي لَمْ تَتَزَوَّجْ قَطُّ مِنْ بَناتِ مُوسَى، وَمَنْ تُوُفِّيَ مِنْ وُلْدِ مُوسَى وَلَهُ وُلْدٌ فَوُلْدُهُ عَلَى سَهْمِ أَبِيهِمْ، لِلذَّكَرِ مِثْلٌ حَظِّ الاُنْثَيَيْنِ، عَلَى مِثْلَ ما شَرَطَ مُوسَى بَيْنَ وُلْدِهِ مِنْ صُلْبِهِ، وَمَنْ تُوُفِّيَ مِنْ وُلْدِ مُوسَى وَلَمْ يَتْرَك وَلَداً رُدَّ حَقَّهُ عَلَى أَهْلِ الصَّدَقَةِ، وَلَيْسَ لِوُلْدِ بَناتِي فِي صَدَقَتِي هذِهِ حَقٌّ إلاّ أَنْ يَكُونَ آباؤُهُمْ مِنْ وُلْدِي وَلَيْسَ لأَحَدٍ فِي صَدَقَتِي حَقٌّ مَعَ وُلْدِي وَوُلْدِ وُلْدِي وَأَعْقابِهم ما بَقِيَ مِنْهُمْ أَحَدٌ. فَإِنِ انْقَرَضُوا وَلَمْ يَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِي عَلَى وُلْدِ أَبي مِنْ اُمِّي ما بَقِيَ مِنْهُمْ أَحَدٌ عَلَى ما شَرَطْتُ بَيْنِ وُلْدِي وَعَقِبي، فَإِن انْقَرَضَ وُلْدُ أَبي مِنْ اُمِّي فَصَدَقَتِي عَلَى وُلْدِ أَبي وَأَعْقابِهم ما بَقِيَ مِنْهُمْ أَحَدٌ.فَإِنْ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِي عَلَى الأَوْلى‏ فَالأَوْلى‏ حَتّى‏ يَرِثَ اللَّهُ تَعالى‏ الَّذِي وَرِثَها وَهُوَ خَيْرُ الوارِثِينَ تَصَدَّقَ مُوسَى بْنِ جَعْفَرٍ بِصَدَقَةِ هذِهِ وَهُوَ صَحِيحٌ صَدَقَة حَبِيساً بَتّاً بَتْلاًلا مَثْنَويَّةَ فِيها وَلا رَدّاً أَبَداً اِبْتِغاءَ وَجْهَ اللَّهِ تَعالى‏ وَالدّارِ الآخِرَةِ لا يَحِلُّ لِمُؤْمِنٍ يُؤْمِنُ بِاللَّه وَالْيَوْمِ الآخِر أَن يَبِيعَها أَوْ يَبْتاعَها أَوْ يَهَبَها أَوْ يَنْحَلَها أَوْ يُغَيِّرَ شَيْئاً مّما وَضَعْتُها عَلَيْهِ حَتّى‏ يَرِثَ اللَّهُ الأَرْضَ وَمَنْ عَلَيْها، وَجَعَلَ صَدَقَةُ هذِهِ إِلى عَلِيِّ وَإِبْراهيمَ، فَإِنِ انْقَرَضَ أَحَدُهُما دَخَلَ القاسِمُ مَعَ الباقِي مَكانَهُ، فَإِنِ انْقَرَضَ أَحَدُهُما دَخَلَ إِسْمَاعِيلُ مَعَ الباقِي مِنْهُما مَكانَهُ، فَإِنِ انْقَرَضَ أَحَدُهُما دَخَلَ العَبَّاسُ مَعَ الباقِي مِنْهُما، فَإِنِ انْقَرَضَ أَحَدُهُما فَالأَكْبَرُ مِنْ وُلْدِي يَقُومُ مَقامَهُ، فَإِنْ لَمْ يَبْقَ من وُلْدِي إِلاّ واحِدٌ فَهُوَالَّذِي يَقُومُ بِهِ، قالَ: وَقالَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: إِنَّ أَباهُ قَدَّمَ إِسْمَاعِيلَ فِي صَدَقَتِهِ عَلَى العَبَّاسِ وَهُوَ أَصْغَرُ مِنْهُ.

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 (s) sent me the Commander of the Faithful’s (s) will and the list of endowments of his father (s) by Abu Ismail Mosadef (Imam Kadhim’s slave), and indicated the list of endowments of Ja’far ibn Muhammad (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 , 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 . 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 in which case her share will be like that of unmarried girls. Whenever one of the children of Musa dies their children will receive 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. He is the best inheritor. Musa ibn Ja’far endowed thisproperty 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 (s) said, ‘My father gave a higher priority to Isma’il over al-Abbas, even though he is younger than him.’”