ج 47
Volume 47
Part 4 out of 5
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
CHAPTER 10 – HIS-asws PRAISERS, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws 90
باب 8 أحوال أزواجه و أولاده صلوات الله عليه و فيه نفي إمامة إسماعيل و عبد الله
CHAPTER 8 – SITUATIONS OF HIS-asws WIVES AND HIS-asws CHILDREN, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws, AND IN IT IS NEGATION OF IMAMATE OF ISMAIL AND ABDULLAH
1- كشف، كشف الغمة قَالَ مُحَمَّدُ بْنُ طَلْحَةَ وَ أَمَّا أَوْلَادُهُ فَكَانُوا سَبْعَةً سِتَّةٌ ذُكُورٌ وَ بِنْتٌ وَاحِدَةٌ وَ قِيلَ أَكْثَرُ مِنْ ذَلِكَ وَ أَسْمَاءُ أَوْلَادِهِ مُوسَى وَ هُوَ الْكَاظِمُ ع وَ إِسْمَاعِيلُ وَ مُحَمَّدٌ وَ عَلِيٌّ وَ عَبْدُ اللَّهِ وَ إِسْحَاقُ وَ أُمُّ فَرْوَةَ.
(The book) ‘Kashf Al Ghumma’ – Muhammad Bin Talha said,
‘And as for his-asws children, they were seven – six males and one daughter. And it is said more than that. And the names of his-asws children are: – Musa-asws, and he-asws is Al-Kazim-asws, and Ismai, and Muhammad, and Ali, and Abdullah, and Is’haq, and Umm Farwa’’.[1]
وَ قَالَ عَبْدُ الْعَزِيزِ بْنُ الْأَخْضَرِ وُلْدُ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِسْمَاعِيلُ الْأَعْرَجُ وَ عَبْدُ اللَّهِ وَ أُمُّ فَرْوَةَ وَ أُمُّهُمْ فَاطِمَةُ بِنْتُ الْحُسَيْنِ الْأَثْرَمِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ مُوسَى بْنُ جَعْفَرٍ الْإِمَامُ وَ أُمُّهُ حَمِيدَةُ أُمُّ وَلَدٍ وَ إِسْحَاقُ وَ مُحَمَّدٌ
And Abdul Azis Bin Al Akhzar said,
‘Ja’far-asws Bin Muhammad-asws was blessed with Ismail the who one died, and Abdullah, and Umm Farwa, and their mother is Fatima Bin Al-Husayn Al-Asrim son of Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws; and Musa-asws Bin Ja’far-asws the Imam-asws, and his-asws mother-asws is (Syeda) Hameeda, mother of children; and Is’haq, and Muhammad.
وَ فَاطِمَةُ تَزَوَّجَهَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ فَمَاتَتْ عِنْدَهُ وَ أُمُّهُمْ أُمُّ وَلَدٍ وَ يَحْيَى وَ الْعَبَّاسُ وَ أَسْمَاءُ وَ فَاطِمَةُ الصُّغْرَى وَ هُمْ لِأُمَّهَاتِ أَوْلَادٍ شَتَّى.
And Fatima, married to Muhammad Bin Ibrahim Bin Muhammad Bin Ali Bin Abdullah Bin Al-Abbas. She died being with him, and their mother is mother of children; and Yahya, and Al-Abbas, and Asma, and Fatima Al-Sughra, and they are mothers of various children’’.[2]
وَ قَالَ ابْنُ الْخَشَّابِ كَانَ لَهُ سِتَّةُ بَنِينَ وَ ابْنَةٌ وَاحِدَةٌ إِسْمَاعِيلُ وَ مُوسَى الْإِمَامُ ع وَ مُحَمَّدٌ وَ عَلِيٌّ وَ عَبْدُ اللَّهِ وَ إِسْحَاقُ وَ أُمُّ فَرْوَةَ وَ هِيَ الَّتِي زَوَّجَهَا مِنِ ابْنِ عَمِّهِ الْخَارِجِ مَعَ زَيْدِ بْنِ عَلِيٍ.
And Ibn Al Khashaab said,
‘There were six sons and one daughter for him-asws – Ismail, and Musa-asws the Imam-asws, and Muhammad, and Ali, and Abdullah, and Is’haq, and Umm Farwa, and she is the one married to a son of his-asws uncle, the one having rebelled along with Zayd son of Ali-asws (Bin Al-Husayn-asws)’’.[3]
2- شا، الإرشاد كَانَ لِأَبِي عَبْدِ اللَّهِ ع عَشَرَةُ أَوْلَادٍ- إِسْمَاعِيلُ وَ عَبْدُ اللَّهِ وَ أُمُّ فَرْوَةَ أُمُّهُمْ فَاطِمَةُ بِنْتُ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ مُوسَى ع وَ إِسْحَاقُ وَ مُحَمَّدٌ لِأُمِّ وَلَدٍ وَ الْعَبَّاسُ وَ عَلِيٌّ وَ أَسْمَاءُ وَ فَاطِمَةُ لِأُمَّهَاتِ أَوْلَادٍ شَتَّى
(The book) ‘Al Irshad’ –
‘There were ten children for Abu Abdullah-asws – Ismail and Abdullah and Umm Farwa, their mother is Fatima Bint Al-Hassan Bin Ali-asws son of Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, and Musa-asws, and Is’haq, and Muhammad of a mother of children, and Al-Abbas and Ali and Asma and Fatima of mothers of various children.
وَ كَانَ إِسْمَاعِيلُ أَكْبَرَ إِخْوَتِهِ وَ كَانَ أَبُو عَبْدِ اللَّهِ ع شَدِيدَ الْمَحَبَّةِ لَهُ وَ الْبِرِّ بِهِ وَ الْإِشْفَاقِ عَلَيْهِ وَ كَانَ قَوْمٌ مِنَ الشِّيعَةِ يَظُنُّونَ أَنَّهُ الْقَائِمُ بَعْدَ أَبِيهِ وَ الْخَلِيفَةُ لَهُ مِنْ بَعْدِهِ إِذْ كَانَ أَكْبَرَ إِخْوَتِهِ سِنّاً وَ لِمَيْلِ أَبِيهِ إِلَيْهِ وَ إِكْرَامِهِ لَهُ
And Ismail was eldest of his brothers, and Abu Abdullah-asws was of intense love for him, and the righteousness with him, and the compassion upon him, and there was a group of Shias thinking that he was the ones to be standing after his father-asws, and the caliphate is for him from after him-asws since he was eldest of his brothers in age, and the inclination of his father-asws towards him, honouring to him.
فَمَاتَ فِي حَيَاةِ أَبِيهِ ع بِالْعُرَيْضِ وَ حُمِلَ عَلَى رِقَابِ الرِّجَالِ إِلَى أَبِيهِ بِالْمَدِينَةِ حَتَّى دُفِنَ بِالْبَقِيعِ
He died during the lifetime of his father-asws at Al-Ureyz and was carried upon the necks of the men to his father-asws at Al-Medina until he was buried at Al-Baqie (cemetery).
وَ رُوِيَ أَنَّ أَبَا عَبْدِ اللَّهِ ع جَزِعَ عَلَيْهِ جَزَعاً شَدِيداً وَ حَزِنَ عَلَيْهِ حَزَناً عَظِيماً وَ تَقَدَّمَ سَرِيرَهُ بِغَيْرِ حِذَاءٍ وَ لَا رِدَاءٍ وَ أَمَرَ بِوَضْعِ سَرِيرِهِ عَلَى الْأَرْضِ مِرَاراً كَثِيرَةً وَ كَانَ يَكْشِفُ عَنْ وَجْهِهِ وَ يَنْظُرُ إِلَيْهِ يُرِيدُ بِذَلِكَ تَحْقِيقَ أَمْرِ وَفَاتِهِ عِنْدَ الظَّانِّينَ خِلَافَتَهُ لَهُ مِنْ بَعْدِهِ وَ إِزَالَةِ الشُّبْهَةِ عَنْهُ فِي حَيَاتِهِ
And it is reported that Abu Abdullah-asws was alarmed upon him with severe alarm, and grieved upon him with mighty grief, and he walked in front of his bier without shoes and no cloak, and he-asws instructed with placing his bier upon the ground, many times, and he-asws uncovered from his face and looking at him, intending by that realise the matter of his death in the presence of those thinking the caliphate (Imamate) was for him from after him-asws, and as removal of the doubts about it during his-asws lifetime.
وَ لَمَّا مَاتَ إِسْمَاعِيلُ رَحْمَةُ اللَّهِ عَلَيْهِ انْصَرَفَ عَنِ الْقَوْلِ بِإِمَامَتِةِ بَعْدَ أَبِيهِ مَنْ كَانَ يَظُنُّ ذَلِكَ وَ يَعْتَقِدُهُ مِنْ أَصْحَابِ أَبِيهِ ع وَ أَقَامَ عَلَى حَيَاتِهِ شِرْذِمَةٌ لَمْ تَكُنْ مِنْ خَاصَّةِ أَبِيهِ وَ لَا مِنَ الرُّوَاةِ عَنْهُ وَ كَانُوا مِنَ الْأَبَاعِدَ وَ الْأَطْرَافِ
And when Ismail died, may Allah-azwj have Mercy on him, they turned away from the word with his Imamate after his father-asws, the ones from the companions of his father-asws who had been thinking that and had been believing it; and a small group of people stayed upon his life, not being from the special ones of his father-asws, nor being from the reporters from him-asws, and they were from the distant ones and the outskirts.
فَلَمَّا مَاتَ الصَّادِقُ ع انْتَقَلَ فَرِيقٌ مِنْهُمْ إِلَى الْقَوْلِ بِإِمَامَةِ مُوسَى بْنِ جَعْفَرٍ ع بَعْدَ أَبِيهِ وَ افْتَرَقَ الْبَاقُونَ فِرْقَتَيْنِ فَرِيقٌ مِنْهُمْ رَجَعُوا عَلَى حَيَاةِ إِسْمَاعِيلَ وَ قَالُوا بِإِمَامَةِ ابْنِهِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ لِظَنِّهِمْ أَنَّ الْإِمَامَةَ كَانَتْ فِي أَبِيهِ وَ أَنَّ الِابْنَ أَحَقُّ بِمَقَامِ الْإِمَامَةِ مِنَ الْأَخِ وَ فَرِيقٌ ثَبَتُوا عَلَى حَيَاةِ إِسْمَاعِيلَ وَ هُمُ الْيَوْمَ شُذَّاذٌ لَا يُعْرَفُ مِنْهُمْ أَحَدٌ يُومَأُ إِلَيْهِ
When Al-Sadiq-asws passed away, a group from them moved to the word with the Imamate of Musa-asws Bin Ja’far-asws after his-asws father-asws, and the rest separated into two sects – a sect from them returned upon the life of Ismail and they said with the Imamate of his son Muhammad Bin Ismail, due to their thinking that the Imamate was in his father and that the son is more rightful with the position of the Imamate than the brother, and a sect were steadfast upon Ismail being alive, and today they are a small group, not one of them is known to be on it today.
وَ هَذَانِ الْفَرِيقَانِ يُسَمَّيَانِ بِالْإِسْمَاعِيلِيَّةِ وَ الْمَعْرُوفُ مِنْهُمُ الْآنَ مَنْ يَزْعُمُ أَنَّ الْإِمَامَةَ بَعْدَ إِسْمَاعِيلَ فِي وُلْدِهِ وَ وُلْدِ وُلْدِهِ إِلَى آخِرِ الزَّمَانِ
And these are the two sects of the Ismailis, and the famous from them now is the one claiming that the Imamate after Ismail is in his son, and son of his son up to the end of times.
وَ كَانَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ أَكْبَرَ إِخْوَتِهِ بَعْدَ إِسْمَاعِيلَ وَ لَمْ يَكُنْ مَنْزِلَتُهُ عِنْدَ أَبِيهِ مَنْزِلَةَ غَيْرِهِ مِنْ وُلْدِهِ فِي الْإِكْرَامِ وَ كَانَ مُتَّهَماً بِالْخِلَافِ عَلَى أَبِيهِ فِي الِاعْتِقَادِ فَيُقَالُ إِنَّهُ كَانَ يُخَالِطُ الْحَشْوِيَّةَ وَ يَمِيلُ إِلَى مَذَاهِبِ الْمُرْجِئَةِ وَ ادَّعَى بَعْدَ أَبِيهِ الْإِمَامَةَ وَ احْتَجَّ بِأَنَّهُ أَكْبَرُ إِخْوَتِهِ الْبَاقِينَ
And Abdullah Bin Ja’far was the eldest of his brothers after Ismail, and his status in the presence of his father-asws did not happen to be the status of others from his-asws children regarding the honour, and he was accused with the opposition to his father-asws regarding the beliefs. It is said he used to mingle with the Hashwiyya and inclined to the doctrine of the Murjiites, and he claimed the Imamate after his father-asws and argued by saying he was the eldest of his remaining brothers.
فَتَابَعَهُ عَلَى قَوْلِهِ جَمَاعَةٌ مِنْ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع ثُمَّ رَجَعَ أَكْثَرُهُمْ بَعْدَ ذَلِكَ إِلَى الْقَوْلِ بِإِمَامَةِ أَخِيهِ مُوسَى ع لَمَّا تَبَيَّنُوا ضَعْفَ دَعْوَاهُ وَ قُوَّةَ أَمْرِ أَبِي الْحَسَنِ وَ دَلَالَةَ حَقِيقَتِهِ وَ بَرَاهِينَ إِمَامَتِهِ
He was followed upon his word by a group from the companions of Abu Abdullah-asws, then most of them returned to the word with the Imamate of his brother Musa-asws, then the weakness of his claim was clarified, and the strength of the matter of Abu Al-Hassan-asws and evidence of his-asws reality, and the proof of his-asws Imamate.
وَ أَقَامَ نَفَرٌ يَسِيرٌ مِنْهُمْ عَلَى أَمْرِهِمْ وَ دَانُوا بِإِمَامَةِ عَبْدِ اللَّهِ وَ هُمُ الطَّائِفَةُ الْمُلَقَّبَةُ بِالْفَطَحِيَّةِ وَ إِنَّمَا لَزِمَهُمْ هَذَا اللَّقَبُ لِقَوْلِهِمْ بِإِمَامَةِ عَبْدِ اللَّهِ وَ كَانَ أَفْطَحَ الرِّجْلَيْنِ وَ يُقَالُ إِنَّهُمْ لُقِّبُوا بِذَلِكَ لِأَنَّ دَاعِيَهُمْ إِلَى إِمَامَةِ عَبْدِ اللَّهِ كَانَ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ أَفْطَحَ
And a small number from them stayed upon their matter and they made it a religion with the Imamate of Abdullah, and they are the sect titled at Al-Fat’hiyya, and rather, their necessitating this title is due to their word with the Imamate of Abdullah, and he was broad headed (Aftah) of the two men. It is said they were titled with that because their claim to the Imamate of Abdullah, and he used to be called Abdullah Bin Aftah.
وَ كَانَ إِسْحَاقُ بْنُ جَعْفَرٍ مِنْ أَهْلِ الْفَضْلِ وَ الصَّلَاحِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ رَوَى عَنْهُ النَّاسُ الْحَدِيثَ وَ الْآثَارَ وَ كَانَ ابْنُ كَاسِبٍ إِذَا حَدَّثَ عَنْهُ يَقُولُ حَدَّثَنِي الثِّقَةُ الرَّضِيُّ إِسْحَاقُ بْنُ جَعْفَرٍ ع وَ كَانَ إِسْحَاقُ يَقُولُ بِإِمَامَةِ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع وَ رَوَى عَنْ أَبِيهِ النَّصَّ بِالْإِمَامَةِ عَلَى أَخِيهِ مُوسَى ع
And Is’haq Bin Ja’far was from the people of merit, and the righteousness, and the devoutness, and the struggle, and the people reported the Hadeeth and the reported from him, and he was Ibn Kasib. Whenever he narrated from him, he was saying, ‘It is narrated to me by the trusted, the pleasing, Is’haq son of Ja’far-asws’, and Is’haq was saying with the Imamate of his brother Musa-asws Bin Ja’far-asws. And it is reported from his father-asws, the text with the Imamate to his brother-asws Musa-asws.
وَ كَانَ مُحَمَّدُ بْنُ جَعْفَرٍ سَخِيّاً شُجَاعاً وَ كَانَ يَصُومُ يَوْماً وَ يُفْطِرُ يَوْماً وَ يَرَى رَأْيَ الزَّيْدِيَّةِ بِالْخُرُوجِ بِالسَّيْفِ وَ رُوِيَ عَنْ زَوْجَتِهِ خَدِيجَةَ بِنْتِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ أَنَّهَا قَالَتْ مَا خَرَجَ مِنْ عِنْدِنَا مُحَمَّدٌ يَوْماً قَطُّ فِي ثَوْبٍ فَرَجَعَ حَتَّى يَكْسُوَهُ وَ كَانَ يَذْبَحُ فِي كُلِّ يَوْمٍ كَبْشاً لِأَضْيَافِهِ
And Muhammad son of Ja’far-asws was generous, brave, and he would fast one day and break one day, and he used to view the view of the Zaydites, with rebelling with the sword. And it is reported from his wife Khadeeja Bint Abdullah Bin Al-Hassan that she said, ‘Muhammad did not go out from us any day at all being in a cloth, and he returned, until he had clothed it (to someone), and he used to sacrifice a ram for his guests during every day’.
وَ خَرَجَ عَلَى الْمَأْمُونِ فِي سَنَةِ تِسْعٍ وَ تِسْعِينَ وَ مِائَةٍ بِمَكَّةَ وَ اتَّبَعَتْهُ الزَّيْدِيَّةُ الْجَارُودِيَّةُ فَخَرَجَ لِقِتَالِهِ عِيسَى الْجَلُودِيُّ فَفَرَّقَ جَمْعَهُ وَ أَخَذَهُ وَ أَنْفَذَهُ إِلَى الْمَأْمُونِ فَلَمَّا وَصَلَ إِلَيْهِ أَكْرَمَهُ الْمَأْمُونُ وَ أَدْنَى مَجْلِسَهُ مِنْهُ وَ وَصَلَهُ وَ أَحْسَنَ جَائِزَتَهُ
And he went out (rebelled) against (caliph) Al-Mamoun during the one hundred and ninety-nine at Makkah, and the Zaydites, the Al-Jaroudiiya followed him. Isa Al-Jaloudy came out to fight him. He separated his gathering and seized him and dispatched him to Al-Mamoun. When he arrived to him, Al-Mamoun honoured him and drew his seat closer to him and connected with him and have him good award.
فَكَانَ مُقِيماً مَعَهُ بِخُرَاسَانَ يَرْكَبُ إِلَيْهِ فِي مَرْكَبٍ مِنْ بَنِي عَمِّهِ وَ كَانَ الْمَأْمُونُ يَحْتَمِلُ مِنْهُ مَا لَا يَحْتَمِلُهُ السُّلْطَانُ مِنْ رَعِيَّتِهِ وَ رُوِيَ أَنَّ الْمَأْمُونَ أَنْكَرَ رُكُوبَهُ إِلَيْهِ فِي جَمَاعَةٍ مِنَ الطَّالِبِيِّينَ الَّذِين خَرَجُوا عَلَى الْمَأْمُونِ فِي سَنَةِ الْمِائَتَيْنِ
He stayed with him at Khurasan, riding to him among riders of the clan of his uncle, and Al-Mamoun used to tolerate from him what no sultan tolerated from his citizens. And it is reported that Al-Mamoun disliked his riding to him among a group form the seekers, the ones who had come out rebelling against Al-Mamoun in the year two hundred.
فَآمَنَهُمْ وَ خَرَجَ التَّوْقِيعُ إِلَيْهِمْ- لَا تَرْكَبُوا مَعَ مُحَمَّدِ بْنِ جَعْفَرٍ وَ ارْكَبُوا مَعَ عُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ فَأَبَوْا أَنْ يَرْكَبُوا وَ لَزِمُوا مَنَازِلَهُمْ فَخَرَجَ التَّوْقِيعُ ارْكَبُوا مَعَ مَنْ أَحْبَبْتُمْ وَ كَانُوا يَرْكَبُونَ مَعَ مُحَمَّدِ بْنِ جَعْفَرٍ إِذَا رَكِبَ إِلَى الْمَأْمُونِ وَ يَنْصَرِفُونَ بِانْصِرَافِهِ
He granted amnesty to them, and the letter came out to them: ‘Do not ride with Muhammad son of Ja’far-asws and ride with Ubeydullah Bin Al-Husayn’. They refused to ride and stayed in their houses. The letter came; ‘Ride with the one you like to’. And they rode with Muhammad son of Ja’far-asws when he rode to Al-Mamoun, and they left with his leaving.
وَ ذُكِرَ عَنْ مُوسَى بْنِ سَلَمَةَ أَنَّهُ قَالَ أُتِيَ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ فَقِيلَ لَهُ إِنَّ غِلْمَانَ ذِي الرِّئَاسَتَيْنِ قَدْ ضَرَبُوا غِلْمَانَكَ عَلَى حَطَبٍ اشْتَرَوْهُ فَخَرَجَ مُتَّزِراً بِبُرْدَتَيْنِ وَ مَعَهُ هِرَاوَةٌ وَ هُوَ يَرْتَجِزُ وَ يَقُولُ الْمَوْتُ خَيْرٌ لَكَ مِنْ عَيْشٍ بِذُلٍّ وَ تَبِعَهُ النَّاسُ حَتَّى ضَرَبَ غِلْمَانَ ذِي الرِّئَاسَتَيْنِ وَ أَخَذَ الْحَطَبَ مِنْهُمْ
And it is mentioned from Musa Bin Salamah that he said, ‘I came to Muhammad son of Ja’far-asws. It was said to him, ‘Youths of Zul Riyasatain have struck your youths upon planks of wood they had bought’. He went out wearing two cloaks and with him was a truncheon, and he was reciting a war poem, and saying, ‘The death is better for you than life with humiliation’. And the people followed him until he struck the youths of Zul Riyasatain and seized the wood from them.
فَرُفِعَ الْخَبَرُ إِلَى الْمَأْمُونِ فَبَعَثَ إِلَى ذِي الرِّئَاسَتَيْنِ فَقَالَ لَهُ ائْتِ مُحَمَّدَ بْنَ جَعْفَرٍ فَاعْتَذِرْ إِلَيْهِ وَ حَكِّمْهُ فِي غِلْمَانِكَ
The news was raised to Al-Mamoun. He sent a message to Zul Riyasatain. He said to him, ‘Go to Muhammad son of Ja’far-asws and apologise to him and judge him regarding your youths’.
قَالَ فَخَرَجَ ذُو الرِّئَاسَتَيْنِ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ فَقَالَ لَهُ مُوسَى بْنُ سَلَمَةَ كُنْتُ عِنْدَ مُحَمَّدِ بْنِ جَعْفَرٍ جَالِساً حَتَّى أَتَى فَقِيلَ لَهُ هَذَا ذُو الرِّئَاسَتَيْنِ فَقَالَ لَا يَجْلِسُ إِلَّا عَلَى الْأَرْضِ فَتَنَاوَلَ بِسَاطاً كَانَ فِي الْبَيْتِ فَرَمَى بِهِ هُوَ وَ مَنْ مَعَهُ نَاحِيَةً وَ لَمْ يَبْقَ فِي الْبَيْتِ إِلَّا وِسَادَةٌ جَلَسَ عَلَيْهَا مُحَمَّدُ بْنُ جَعْفَرٍ
He (the narrator) said, ‘Zul Riyasatain went out to Muhammad son of Ja’far-asws. Musa Bin Salamah said to him, ‘I was seated in the presence of Muhammad son of Ja’far-asws until it was said to him, ‘This is Zul Riyasatain’. He said, ‘I will not sit except upon the ground. He grabbed a rug which was in the room and threw it, he and the ones with him, in a corner, and there did not remain in the room except a pillow. Muhammad son of Ja’far-asws sat upon it.
فَلَمَّا دَخَلَ ذُو الرِّئَاسَتَيْنِ وَسَّعَ لَهُ مُحَمَّدٌ عَلَى الْوِسَادَةِ فَأَبَى أَنْ يَجْلِسَ عَلَيْهَا وَ جَلَسَ عَلَى الْأَرْضِ وَ اعْتَذَرَ إِلَيْهِ وَ حَكَّمَهُ فِي غِلْمَانِهِ وَ تُوُفِّيَ مُحَمَّدُ بْنُ جَعْفَرٍ فِي خُرَاسَانَ مَعَ الْمَأْمُونِ فَرَكِبَ الْمَأْمُونُ لِيَشْهَدَهُ فَلَقِيَهُمْ وَ قَدْ خَرَجُوا بِهِ فَلَمَّا نَظَرَ إِلَى السَّرِيرِ نَزَلَ فَتَرَجَّلَ وَ مَشَى حَتَّى دَخَلَ بَيْنَ الْعَمُودَيْنِ
When Zul Riyasatain entered, Muhammad made space for him upon the pillow, but he refused to sit upon it and sat upon the ground, and apologised to him, and judged him regarding his youths. And Muhammad son of Ja’far-asws died in Khurasan with Al-Mamoun. Al-Mamoun rode to attend him (funeral). He met them and they were coming out with him. When he looked at the bier, he descended and was on foot, and walked until he entered between the two pillars.
فَلَمْ يَزَلْ بَيْنَهُمَا حَتَّى وُضِعَ بِهِ فَتَقَدَّمَ فَصَلَّى عَلَيْهِ ثُمَّ حَمَلَهُ حَتَّى بَلَغَ بِهِ الْقَبْرَ ثُمَّ دَخَلَ قَبْرَهُ وَ لَمْ يَزَلْ فِيهِ حَتَّى بَنَى عَلَيْهِ ثُمَّ خَرَجَ فَقَامَ عَلَى قَبْرِهِ حَتَّى دُفِنَ
He did not cease to be between them until they had placed him. He proceeded and prayed Salat upon him, then carried him until he reached the grave with him. Then he entered his grave and did not cease to be in it until it was built upon him. Then he came out and stood at his grave until he was buried.
فَقَالَ لَهُ عُبَيْدُ اللَّهِ بْنُ الْحُسَيْنِ وَ دَعَا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ قَدْ تَعِبْتَ فَلَوْ رَكِبْتَ فَقَالَ لَهُ الْمَأْمُونُ إِنَّ هَذِهِ رَحِمٌ قُطِعَتْ مِنْ مِائَتَيْ سَنَةٍ
Ubeydullah Bin Al-Husayn said to him and called out to him, ‘O commander of the faithful! You are tired. If you could ride’. Al-Mamoun said to him, ‘This is a kinship cut off for two hundred years’.
وَ رُوِيَ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ أَنَّهُ قَالَ قُلْتُ لِأَخِي وَ هُوَ إِلَى جَنْبِي وَ الْمَأْمُونُ قَائِمٌ عَلَى الْقَبْرِ لَوْ كَلَّمْنَاهُ فِي دَيْنِ الشَّيْخِ وَ لَا نَجِدُهُ أَقْرَبَ مِنْهُ فِي وَقْتِهِ هَذَا فَابْتَدَأَنَا الْمَأْمُونُ فَقَالَ كَمْ تَرَكَ أَبُو جَعْفَرٍ مِنَ الدَّيْنِ فَقُلْتُ لَهُ خَمْسَةٌ وَ عِشْرُونَ أَلْفَ دِينَارٍ فَقَالَ قَدْ قَضَى اللَّهُ عَنْهُ دَيْنَهُ إِلَى مَنْ وَصَّى
And it is reported from Ismail Bin Muhammad son of Ja’far-asws having said, ‘I said to my brother, and he was to my side, and Al-Mamoun was standing at the grave, ‘If we could speak to him regarding the religion of the sheykh, and we cannot find him closer to him during this time’. Al-Mamoun initiated us. He said, ‘How much debt has Abu Ja’far left behind?’ I said to him, ‘Twenty-five thousand Dinars’. He said, ‘Allah-azwj shall pay his debt on his behalf. Whom did he bequeath to?’
قُلْتُ إِلَى ابْنٍ لَهُ يُقَالُ لَهُ يَحْيَى بِالْمَدِينَةِ فَقَالَ لَيْسَ هُوَ بِالْمَدِينَةِ وَ هُوَ بِمِصْرَ وَ قَدْ عَلِمْنَا كَوْنَهُ فِيهَا وَ لَكِنْ كَرِهْنَا أَنْ نُعْلِمَهُ بِخُرُوجِهِ مِنَ الْمَدِينَةِ لِئَلَّا يَسُوؤَهُ ذَلِكَ لِعِلْمِهِ بِكَرَاهَتِنَا لِخُرُوجِهِمْ عَنْهَا
I said, ‘To a son of his called Yahya, at Al-Medina’. He said, ‘He isn’t at Al-Medina, and he is in Egypt, and we know of his being in it, but we dislike his going out from Al-Medina be known, lest that saddens him of his knowing of our dislike of their exiting from it’.
وَ كَانَ عَلِيُّ بْنُ جَعْفَرٍ رَضِيَ اللَّهُ عَنْهُ رَاوِيَةً لِلْحَدِيثِ سَدِيدَ الطَّرِيقِ شَدِيدَ الْوَرَعِ كَثِيرَ الْفَضْلِ وَ لَزِمَ مُوسَى أَخَاهُ ع وَ رَوَى عَنْهُ شَيْئاً كَثِيراً
And Ali son of Ja’far, may Allah-azwj be Pleased with him, was a reporter of the Ahadeeth, correct of the conduct, intense of the devoutness, a lot of merits, and he adhered with his brother-asws Musa-asws, and he reported many things from him-asws.
وَ كَانَ الْعَبَّاسُ بْنُ جَعْفَرٍ رَحِمَهُ اللَّهُ فَاضِلًا
And Al-Abbas son of Ja’far-asws, may Allah-azwj have Mercy on him, was meritorious.
وَ كَانَ مُوسَى بْنُ جَعْفَرٍ ع أَجَلَّ وُلْدِ أَبِي عَبْدِ اللَّهِ قَدْراً وَ أَعْظَمَهُمْ مَحَلًّا وَ أَبْعَدَهُمْ فِي النَّاسِ صِيتاً وَ لَمْ يُرَ فِي زَمَانِهِ أَسْخَى مِنْهُ وَ لَا أَكْرَمَ نَفْساً وَ عِشْرَةً وَ كَانَ أَعْبَدَ أَهْلِ زَمَانِهِ وَ أَوْرَعَهُمْ وَ أَجَلَّهُمْ وَ أَفْقَهَهُمْ وَ اجْتَمَعَ جُمْهُورُ شِيعَةِ أَبِيهِ ع عَلَى الْقَوْلِ بِإِمَامَتِهِ وَ التَّعْظِيمِ لِحَقِّهِ وَ التَّسْلِيمِ لِأَمْرِهِ
And Musa-asws Bin Ja’far-asws was most majestic of the sons-asws of Abu Abdullah-asws in worth, and their mightiest of position, and remotest of them among the people in fame, and there was not seen during his-asws time anyone more generous than him, not of a more benevolent self, and associating with others, and he-asws was the most worshipping people of his-asws time, and their most devout, and their most majestic, and their most understanding, and most of the Shias of his father-asws were upon the word with his-asws Imamate, and the reverence of his-asws right, and the submission to his-asws orders.
وَ رَوَوْا عَنْ أَبِيهِ ع نُصُوصاً عَلَيْهِ بِالْإِمَامَةِ وَ إِشَارَاتٍ إِلَيْهِ بِالْخِلَافَةِ وَ أَخَذُوا عَنْهُ مَعَالِمَ دِينِهِمْ وَ رُوِيَ عَنْهُ مِنَ الْآيَاتِ وَ الْمُعْجِزَاتِ مَا يُقْطَعُ بِهَا عَلَى حُجَّتِهِ وَ صَوَابِ الْقَوْلِ بِإِمَامَتِهِ.
And it is reported from his father-asws, the text upon him-asws with the Imamate, and indications to him-asws with the caliphate, and they took from him-asws the information of their religion. And it is reported from him-asws from the signs, and the miracles, what have cut off by it upon the arguments and correctness of the word with his-asws Imamate’’.[4]
3- ك، إكمال الدين لي، الأمالي للصدوق الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْهَيْثَمِ عَنْ عَبَّادِ بْنِ يَعْقُوبَ الْأَسَدِيِّ عَنْ عَنْبَسَةَ بْنِ بِجَادٍ الْعَابِدِ قَالَ: لَمَّا مَاتَ إِسْمَاعِيلُ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ فَرَغْنَا مِنْ جِنَازَتِهِ جَلَسَ الصَّادِقُ جَعْفَرُ بْنَ مُحَمَّدٍ ع وَ جَلَسْنَا حَوْلَهُ وَ هُوَ مُطْرِقٌ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ أَيُّهَا النَّاسُ إِنَّ هَذِهِ الدُّنْيَا دَارُ فِرَاقٍ وَ دَارُ الْتِوَاءٍ لَا دَارُ اسْتِوَاءٍ عَلَى أَنَّ لِفِرَاقِ الْمَأْلُوفِ حُرْقَةً لَا تُدْفَعُ وَ لَوْعَةً لَا تُرَدُّ
(The book) ‘Ikmal Al Deen’, (and) ‘Al Amaali’ of Al Sadouq, from Al Asady, from Al Barmakky, from Al-Husayn Bin Al Haysam, from Abbad Bin Yaqoub Al Asady, from Anbasa Bin Bijad Al Aabid who said,
‘When Ismail son of Ja’far-asws Bin Muhammad-asws died and we were free from his funeral, Al-Sadiq Ja’far-asws Bin Muhammad-asws sat down, and we seated around him-asws, and he-asws lowered his-asws head. Then he-asws raised his-asws head and said: ‘O you people! This world is a house of separation, and house of unequalness, and not a house of equalness based upon that separation customary burning pain which cannot be repelled, and an irreversible affliction.
وَ إِنَّمَا يَتَفَاضَلُ النَّاسُ بِحُسْنِ الْعَزَاءِ وَ صِحَّةِ الْفِكْرَةِ فَمَنْ لَمْ يَثْكَلْ أَخَاهُ ثَكِلَهُ أَخُوهُ وَ مَنْ لَمْ يُقَدِّمْ وَلَداً كَانَ هُوَ الْمُقَدَّمَ دُونَ الْوَلَدِ
And rather, the people become meritorious by goodly consoling and healthy thoughts. So, the one who is not bereaved by his brother, his brother would be bereaved of him, and one who does not send a son forwards, he would be going forwards besides the son’.
ثُمَّ تَمَثَّلَ ع بِقَوْلِ أَبِي خِرَاشٍ الْهُذَلِيِ يَرْثِي أَخَاهُ
| وَ لَا تَحْسَبِي أَنِّي تَنَاسَيْتُ عَهْدَهُ- | وَ لَكِنَّ صَبْرِي يَا أُمَيْمُ جَمِيلٌ |
Then he-asws prosed a couplet by the words of Abu Khirash Al-Huzly eulogising his brother, ‘And do not reckon I have forgotten his pact, but my patience is beautiful, O people!’’[5]
4- ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُمَيْرِ بْنِ يَزِيدَ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع فَذَكَرَ مُحَمَّدَ بْنَ جَعْفَرٍ فَقَالَ إِنِّي جَعَلْتُ عَلَى نَفْسِي أَنْ لَا يُظِلَّنِي وَ إِيَّاهُ سَقْفُ بَيْتٍ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Hamdany, from Ali, from his father, from Umeyr Bin Yazeed who said,
‘I was in the presence of Abu Al-Hassan Al-Reza-asws, and he-asws mentioned Muhammad son of Ja’far-asws. He-asws said: ‘I-asws have made it to be upon myself that I-asws and him will not be shaded by the roof of one house’.
فَقُلْتُ فِي نَفْسِي هَذَا يَأْمُرُنَا بِالْبِرِّ وَ الصِّلَةِ وَ يَقُولُ هَذَا لِعَمِّهِ
I said within myself, ‘This one is instructing us with the righteousness, and the connecting (with kinship), and he-asws is saying this for his-asws own uncle?’
فَنَظَرَ إِلَيَّ فَقَالَ هَذَا مِنَ الْبِرِّ وَ الصِّلَةِ إِنَّهُ مَتَى يَأْتِينِي وَ يَدْخُلُ عَلَيَّ فَيَقُولُ فِيَّ فَيُصَدِّقُهُ النَّاسُ وَ إِذَا لَمْ يَدْخُلْ عَلَيَّ وَ لَمْ أَدْخُلْ عَلَيْهِ لَمْ يُقْبَلْ قَوْلُهُ إِذَا قَالَ.
He-asws looked at me. He-asws said: ‘This is from the righteousness and the connecting (the kinship). When he comes to me-asws and enters to see me-asws, he speaks regarding me-asws, and the people ratify him, and when he does not come to (see) me-asws and I-asws do not go to him, his word does not get accepted when he speaks’’.[6]
5- ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ إِسْحَاقَ بْنِ مُوسَى قَالَ: لَمَّا خَرَجَ عَمِّي مُحَمَّدُ بْنُ جَعْفَرٍ بِمَكَّةَ وَ دَعَا إِلَى نَفْسِهِ وَ دُعِيَ بِأَمِيرِ الْمُؤْمِنِينَ وَ بُويِعَ لَهُ بِالْخِلَافَةِ دَخَلَ عَلَيْهِ الرِّضَا ع وَ أَنَا مَعَهُ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Warraq, from Ibn Abu Al Khattab,
‘From Is’haq son of Musa-asws who said, ‘When my-asws uncle Muhammad son of Ja’far-asws came out (rebelled) at Makkah and called (the people) to himself, and to be called ‘amir al-momineen’, and for allegiances to be pledged to him with the caliphate, Al-Reza-asws came to see him, and I was with him.
فَقَالَ لَهُ يَا عَمِّ لَا تُكَذِّبْ أَبَاكَ وَ لَا أَخَاكَ فَإِنَّ هَذَا الْأَمْرَ لَا يَتِمُّ ثُمَّ خَرَجَ وَ خَرَجْتُ مَعَهُ إِلَى الْمَدِينَةِ فَلَمْ يَلْبَثْ إِلَّا قَلِيلًا حَتَّى قَدِمَ الْجَلُودِيُّ فَلَقِيَهُ فَهَزَمَهُ ثُمَّ اسْتَأْمَنَ إِلَيْهِ
He-asws said to him: ‘O uncle! Do not belie your father-asws, nor your brother-asws, for this command has not come to completion yet!’ Then he-asws went out, and I went out with him-asws to Al-Medina. It was not long except a little until Al-Jaloudy arrived. He met him (in battle) and defeated him, then granted amnesty to him.
فَلَبِسَ السَّوَادَ وَ صَعِدَ الْمِنْبَرَ فَخَلَعَ نَفْسَهُ وَ قَالَ إِنَّ هَذَا الْأَمْرَ لِلْمَأْمُونِ وَ لَيْسَ لِي فِيهِ حَقٌّ ثُمَّ أُخْرِجَ إِلَى خُرَاسَانَ فَمَاتَ بِجُرْجَانَ.
He wore the black and ascended the pulpit. He vacated himself and said, ‘This command is for Al-Mamoun, and there isn’t any right in it for me!’ Then he went out to Khurasan and died at Jurjan’’.[7]
6- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي بَكْرَانَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ: جَاءَنِي رَجُلٌ فَقَالَ لِي تَعَالَ حَتَّى أُرِيَكَ أَيْنَ الرَّجُلُ قَالَ فَذَهَبْتُ مَعَهُ قَالَ فَجَاءَنِي إِلَى قَوْمٍ يَشْرَبُونَ فِيهِمْ إِسْمَاعِيلُ بْنُ جَعْفَرٍ فَخَرَجْتُ مَغْمُوماً فَجِئْتُ إِلَى الْحَجَرِ فَإِذَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ مُتَعَلِّقٌ بِالْبَيْتِ يَبْكِي قَدْ بَلَّ أَسْتَارَ الْكَعْبَةِ بِدُمُوعِهِ
(The book) ‘Ikmal Al Deen’ – Ibn al Waleed, from Sa’ad, from Muhammad Bin Abdul Jabbar, from Ibn Abu Bukran, from Al-Husayn Bin Al Mukhtar, from Al Waleed Bin Sabeeh who said,
‘A man came to me and said to me, ‘Come, until I show you when the man is!’ So, I went with him. He took me to a group who were drinking, among them was Ismail son of Ja’far-asws. I went out gloomy and came to the (Black) Stone, and there was Ismail attaching with the Kabah crying, and the curtains of the Kabah had dampened by his tears.
فَرَجَعْتُ أَشْتَدُّ فَإِذَا إِسْمَاعِيلُ جَالِسٌ مَعَ الْقَوْمِ فَرَجَعْتُ فَإِذَا هُوَ آخِذٌ بِأَسْتَارِ الْكَعْبَةِ قَدْ بَلَّهَا بِدُمُوعِهِ قَالَ فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ لَقَدِ ابْتُلِيَ ابْنِي بِشَيْطَانٍ يَتَمَثَّلُ فِي صُورَتِهِ.
I returned quickly and there was Ismail seated with the group. I returned, and there he was holding on to the curtain of the Kabah which had dampened by his tears. I mentioned that to Abu Abdullah-asws. He-asws said: ‘My-asws son Ismail has been afflicted by Satan-la resembling in his image’’.[8]
7 يج، الخرائج و الجرائح عَنِ الْوَلِيدِ مِثْلَهُ وَ فِيهِ حَتَّى أُرِيَكَ ابْنَ إِلَهِكَ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – From Al Waleed – similar to it, and in it, ‘Until I show you the son of your god (Ja’far-asws Bin Muhammad-asws)’’.[9]
8- ك، إكمال الدين ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ إِسْمَاعِيلَ فَقَالَ عَاصٍ عَاصٍ لَا يُشْبِهُنِي وَ لَا يُشْبِهُ أَحَداً مِنْ آبَائِي.
(The book) ‘Ikmal Al Deen’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, from Ibn Yazeed, from Ibn Abu Umeyr, from Al-Hassan Bin Rashid who said,
‘I asked Abu Abdullah-asws about Ismail. He-asws said: ‘Disobedient! Disobedient! He-asws neither resembles me-asws nor resembles anyone from my-asws forefathers-asws!’’[10]
9- ك، إكمال الدين ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: ذَكَرْتُ إِسْمَاعِيلَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَا وَ اللَّهِ لَا يُشْبِهُنِي وَ لَا يُشْبِهُ أَحَداً مِنْ آبَائِي.
(The book) ‘Ikmal Al Deen’ – Ibn Idrees, from his father, from Al Ash’ary, from Ibn Yazeed, from Al Bazanty, from Hammad, from Ubeyd Bin Zurara who said,
‘I mentioned Ismail in the presence of Abu Abdullah-asws. He-asws said: ‘No, by Allah-azwj! He neither resembles me nor does he resemble anyone from my-asws forefathers-asws!’’[11]
10- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ وَ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سَعِيدِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْأَعْرَجِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَمَّا مَاتَ إِسْمَاعِيلُ أَمَرْتُ بِهِ وَ هُوَ مُسَجًّى بِأَنْ يُكْشَفَ عَنْ وَجْهِهِ فَقَبَّلْتُ جَبْهَتَهُ وَ ذَقَنَهُ وَ نَحْرَهُ ثُمَّ أَمَرْتُ بِهِ فَغُطِّيَ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ibn Isa, from Al Ahwazy, from Fazalat, and from Ibn Fazzal, from Yunus Bin Yaqoub, from Saeed Bin Ubeydullah Bin Al A’raj who said,
‘Abu Abdullah-asws said: ‘When Ismail died, I-asws instructed with him, and he was lying covered, then it be uncovered from his face. I-asws kissed his forehead, and his chin, and his throat. Then I-asws instructed with him, and he was covered up.
ثُمَّ قُلْتُ اكْشِفُوا عَنْهُ فَقَبَّلْتُ أَيْضاً جَبْهَتَهُ وَ ذَقَنَهُ وَ نَحْرَهُ ثُمَّ أَمَرْتُهُمْ فَغَطَّوْهُ ثُمَّ أَمَرْتُ بِهِ فَغُسِّلَ ثُمَّ دَخَلْتُ عَلَيْهِ وَ قَدْ كُفِّنَ فَقُلْتُ اكْشِفُوا عَنْ وَجْهِهِ فَقَبَّلْتُ جَبْهَتَهُ وَ ذَقَنَهُ وَ نَحْرَهُ وَ عَوَّذْتُهُ ثُمَّ قُلْتُ أَدْرِجُوهُ
Then I-asws said: ‘Uncover from him (face)!’ I-asws kissed again his forehead, and his chin, and his throat. Then I-asws instructed them, and they covered him. Then I-asws instructed with him, so he was washed, then I-asws entered to see him, and he had been shrouded. I-asws said; ‘Uncover from his face!’ I-asws kissed his forehead, and his chin, and his throat, and sought Refuge (of Allah-azwj) for him. Then I-asws said: ‘Fold him (in the shroud)!’
فَقُلْتُ بِأَيِّ شَيْءٍ عَوَّذْتَهُ قَالَ بِالْقُرْآنِ.
I said, ‘With which thing did you seek Refuge for him?’ He-asws said: ‘With the Quran’’.[12]
11- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ ابْنِ يَزِيدَ مَعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي كَهْمَسٍ قَالَ: حَضَرْتُ مَوْتَ إِسْمَاعِيلَ وَ أَبُو عَبْدِ اللَّهِ ع عِنْدَهُ فَلَمَّا حَضَرَهُ الْمَوْتُ شَدَّ لَحْيَيْهِ وَ غَمَّضَهُ وَ غَطَّاهُ بِالْمِلْحَفَةِ ثُمَّ أَمَرَ بِتَهْيِئَتِهِ فَلَمَّا فُرِغَ مِنْ أَمْرِهِ دَعَا بِكَفَنِهِ وَ كَتَبَ فِي حَاشِيَةِ الْكَفَنِ إِسْمَاعِيلُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ.
(The book) ‘Ikmal Al Deen’ – Abu Al Waleed, from Al Saffar, from Ayoub Bin Nuh and Ibn Yazeed, both together from Ibn Abu Umeyr, from Muhammad Bin Shueyb, from Abu Kahmasy who said,
‘I attended the death of Ismail and Abu Abdullah-asws was in his presence. When the death presented, he-asws tied his beard, and closed his eyes, and covered him with the quilt. Then he-asws instructed with preparing him. When he-asws was free from his matter, he-asws called for his shroud and wrote in its border, ‘The shroud of Ismail. He testified that there is no god except Allah-azwj’’.[13]
12- ك، إكمال الدين الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ وَ ابْنِ أَبِي الْخَطَّابِ مَعاً عَنْ عَمْرِو بْنِ عُثْمَانَ الثَّقَفِيِّ عَنْ أَبِي كَهْمَشٍ قَالَ: حَضَرْتُ مَوْتَ إِسْمَاعِيلَ بْنِ أَبِي عَبْدِ اللَّهِ ع فَرَأَيْتُ أَبَا عَبْدِ اللَّهِ وَ قَدْ سَجَدَ سَجْدَةً فَأَطَالَ السُّجُودَ ثُمَّ رَفَعَ رَأْسَهُ فَنَظَرَ إِلَيْهِ قَلِيلًا وَ نَظَرَ إِلَى وَجْهِهِ ثُمَّ سَجَدَ سَجْدَةً أُخْرَى أَطْوَلَ مِنَ الْأُولَى
(The book) ‘Ikmal Al Deen’ – Al Attar, from Sa’ad, from Ibn Hashim and Ibn Abu Al Khattab, both together from Amro Bin Usman Al Saqafy, from Abu Kahamshy who said,
‘Death presented to Ismail son of Abu Abdullah-asws, and I saw Abu Abdullah-asws and he-asws was performing a Sajdah. He-asws prolonged the Sajdah, then raised his-asws head. He-asws looked at him a little and looked at his face, then he-asws performed another Sajdah, longer than the first.
ثُمَّ رَفَعَ رَأْسَهُ وَ قَدْ حَضَرَهُ الْمَوْتُ فَغَمَّضَهُ وَ رَبَطَ لَحْيَيْهِ وَ غَطَّى عَلَيْهِ مِلْحَفَةً ثُمَّ قَامَ وَ قَدْ رَأَيْتُ وَجْهَهُ وَ قَدْ دَخَلَهُ مِنْهُ شَيْءٌ اللَّهُ أَعْلَمُ بِهِ
Then he-asws raised his-asws head and the death had presented. So, he-asws closed his eyes, and tied his beard, and covered the quilt upon him. Then he-asws stood up, and I saw his-asws face, and something from it had entered it, Allah-azwj is more Knowing with it’.
قَالَ ثُمَّ قَامَ فَدَخَلَ مَنْزِلَهُ فَمَكَثَ سَاعَةً ثُمَّ خَرَجَ عَلَيْنَا مُدَّهِناً مُكْتَحِلًا عَلَيْهِ ثِيَابٌ غَيْرُ الثِّيَابِ الَّتِي كَانَتْ عَلَيْهِ وَ وَجْهُهُ غَيْرُ الَّذِي دَخَلَ بِهِ فَأَمَرَ وَ نَهَى فِي أَمْرِهِ حَتَّى إِذَا فَرَغَ دَعَا بِكَفَنِهِ فَكَتَبَ فِي حَاشِيَةِ الْكَفَنِ- إِسْمَاعِيلُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ.
He (the narrator) said, ‘Then he-asws stood and entered his-asws house. He-asws remained for a while, then came out to us having oiled and applied kohl. Upon him-asws were clothes other than the clothes which had been upon him-asws, and his-asws face was other than that which he-asws had entered with. He-asws instructed and forbade regarding his matter, until when he was free, he-asws called for his shroud and wrote in its border: ‘Ismail testified that there is no god except Allah-azwj’’.[14]
13- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ بَزِيعٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنِ الْحَسَنِ بْنِ زَيْدٍ قَالَ: مَاتَتِ ابْنَةٌ لِأَبِي عَبْدِ اللَّهِ ع فَنَاحَ عَلَيْهَا سَنَةً ثُمَّ مَاتَ وَلَدٌ آخَرُ فَنَاحَ عَلَيْهِ سَنَةً ثُمَّ مَاتَ إِسْمَاعِيلُ فَجَزِعَ عَلَيْهِ جَزَعاً شَدِيداً فَقَطَعَ النَّوْحَ
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Bazie, from Tareyf Bin Nasih, from Al-Hassan Bin Zayd who said,
‘A son of Abu Abdullah died, and he-asws lamented upon him for a year. Then another son died, so he-asws lamented upon him for a year. Then Ismail died, so he-asws was alarmed upon him with severe alarm. Then he-asws cut off the lamenting’.
قَالَ فَقِيلَ لِأَبِي عَبْدِ اللَّهِ ع أَصْلَحَكَ اللَّهُ يُنَاحُ فِي دَارِكَ فَقَالَ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ لَكِنَّ حَمْزَةَ لَا بَوَاكِيَ لَهُ.
He (the narrator) said, ‘It was said to Abu Abdullah-asws, ‘May Allah-azwj Keep you-asws well!’ You-asws are lamenting in your-asws house?’ He-asws said: ‘Rasool-Allah-saww said: ‘But Hamza-as, there is no crier for him-as’’.[15]
14- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ ابْنِ مَتِّيلٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ قَالَ: لَمَّا حَضَرَتْ إِسْمَاعِيلَ بْنَ أَبِي عَبْدِ اللَّهِ الْوَفَاةُ جَزِعَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ جَزَعاً شَدِيداً قَالَ فَلَمَّا أَنْ أَغْمَضَهُ دَعَا بِقَمِيصٍ قَصِيرٍ أَوْ جَدِيدٍ فَلَبِسَهُ ثُمَّ تَسَرَّحَ وَ خَرَجَ يَأْمُرُ وَ يَنْهَى
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Ibn Mateel, from Ibn Yazeed, from Ibn Fazzal, from Muhammad Bin Abdullah Al Kufy who said,
‘When the expiry presented to Ismail son of Abu Abdullah-asws, Abu Abdullah-asws was alarmed with severe alarm. He he-asws had closed his eyes, he-asws called for a short shirt, or new, and he-asws wore it. Then he-asws relaxed and came out instructing and forbidding’.
قَالَ فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ جُعِلْتُ فِدَاكَ لَقَدْ ظَنَنَّا أَنَّا لَا نَنْتَفِعُ بِكَ زَمَاناً لِمَا رَأَيْنَا مِنْ جَزَعِكَ قَالَ إِنَّا أَهْلَ بَيْتٍ نَجْزَعُ مَا لَمْ تَنْزِلِ الْمُصِيبَةُ فَإِذَا نَزَلَتْ صَبَرْنَا.
He (the narrator) said, ‘One of his-asws companions said to him: ‘May I be sacrificed for you-asws! We thought that we might not benefit from you-asws for a long time due to what we saw from your-asws alarm’. He-asws said: ‘We-asws, People-asws of the Household, are alarmed for as long as the calamity hasn’t befallen. When it does befall, we-asws are patient’’.[16]
15- ك، إكمال الدين أَبِي عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُرَّةَ مَوْلَى مُحَمَّدِ بْنِ خَالِدٍ قَالَ: لَمَّا مَاتَ إِسْمَاعِيلُ فَانْتَهَى أَبُو عَبْدِ اللَّهِ ع إِلَى الْقَبْرِ أَرْسَلَ نَفْسَهُ فَقَعَدَ عَلَى حَاشِيَةِ الْقَبْرِ لَمْ يَنْزِلْ فِي الْقَبْرِ ثُمَّ قَالَ هَكَذَا صَنَعَ رَسُولُ اللَّهِ ص بِإِبْرَاهِيمَ.
(The book) ‘Ikmal Al Deen’ – My father, from Al Himeyri, from Ibrahim Bin Mahziyar, from his brother Ali, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from Murrah a slave of Muhammad Bin Khalid who said,
‘When Ismail passed away, Abu Abdullah-asws ended to the grave by himself-asws. He-asws sat on an edge of the grave, not descending into the grave. Then he-asws said: ‘That is how Rasool-Allah-azwj had done with Ibrahim-asws’’.[17]
16- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ رَجُلٍ مِثْلَهُ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, from a man – similar to it.[18]
17- ك، إكمال الدين ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عُمَرَ عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ قَالَ: لَمَّا مَاتَ إِسْمَاعِيلُ خَرَجَ إِلَيْنَا أَبُو عَبْدِ اللَّهِ ع يَقْدُمُ السَّرِيرَ بِلَا حِذَاءٍ وَ لَا رِدَاءٍ.
(The book) ‘Ikmal Al Deen’ – Ibn Al Waleed, from Ibn Aban, from Al Ahwazy, from Al Qasim Bin Muhammad, from Al-Husayn Bin Umar, fro a man from the clan of Hashim who said,
‘When Ismail died, Abu Abdullah-asws came out to us waling in front of the bier with neither any shoes nor a cloak’’.[19]
18- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ مِثْلَهُ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Muhammad, from Al-Husayn Bin Usman – similar to it.[20]
19- ك، إكمال الدين أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ الْأَرْقَطِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع عِنْدَ إِسْمَاعِيلَ حَتَّى قَضَى فَلَمَّا رَأَى الْأَرْقَطُ جَزَعَهُ قَالَ يَا أَبَا عَبْدِ اللَّهِ قَدْ مَاتَ رَسُولُ اللَّهِ ص
(The book) ‘Ikmal Al Deen’ – My father, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Hammad, from Hareyz, from Ismail Bin Jabir, and Al Arqat Bin Umar,
‘From Abu Abdullah-asws having said: ‘Abu Abdullah-asws was in the presence of Ismail until he passed away. When Al-Arqat saw his-asws alarm, he said, ‘O Abu Abdullah-asws! Rasool-Allah-saww had died!’
قَالَ فَارْتَدَعَ ثُمَّ قَالَ صَدَقْتَ أَنَا لَكَ الْيَوْمَ أَشْكُرُ.
He (the narrator) said, ‘He-asws shuddered, then said: ‘You speak the truth! I-asws am thankful to you today’’.[21]
20- ير، بصائر الدرجات الْهَيْثَمُ النَّهْدِيُّ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: دَخَلْتُ عَلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ وَ أَبُو الْحَسَنِ فِي الْمَجْلِسِ قُدَّامُهُ مِرْآةٌ وَ آلَتُهَا مُرَدًّى بِالرِّدَاءِ مُوَزَّراً فَأَقْبَلْتُ عَلَى عَبْدِ اللَّهِ فَلَمْ أَسْأَلْهُ حَتَّى جَرَى ذِكْرُ الزَّكَاةِ فَسَأَلْتُهُ فَقَالَ تَسْأَلُنِي عَنِ الزَّكَاةِ مَنْ كَانَتْ عِنْدَهُ أَرْبَعُونَ دِرْهَماً فَفِيهَا دِرْهَمٌ
(The book) ‘Basaair Al Darajaat’ – It is narrated to us Al Haysam Al Nahdy, from Ismail Bin Sahl, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I entered to see Abdullah son of Ja’far-asws and Abu Al-Hassan (Musa-asws) in the gathering, and there was a mirror in front of him-asws and its stand, covered with a cloth. I turned towards Abdullah but did not ask him until the mention of Zakat flowed, so I asked him. He said, ‘You are asking me about the Zakat, one who has forty Dirhams with him, so in it would be one Dirham (as Zakat)’.
قَالَ فَاسْتَشْعَرْتُهُ وَ تَعَجَّبْتُ مِنْهُ فَقُلْتُ لَهُ أَصْلَحَكَ اللَّهُ قَدْ عَرَفْتَ مَوَدَّتِي لِأَبِيكَ وَ انْقِطَاعِي إِلَيْهِ وَ قَدْ سَمِعْتُ مِنْهُ كُتُباً أَ فَتُحِبُّ أَنْ آتِيَكَ بِهَا قَالَ نِعْمَ بَنُو أَخٍ ائْتِنَا
He (the narrator) said, ‘I realised it and was astounded from it. I said to him, ‘May Allah-azwj Keep you well! You have recognised my cordiality for your father-asws, and my cutting off (from others) to him-asws, and I had heard letters from him-asws, I would love to come to you with it’. He said, ‘Good is what the son of a brother would be coming to us with’.
فَقُمْتُ مُسْتَغِيثاً بِرَسُولِ اللَّهِ فَأَتَيْتُ الْقَبْرَ فَقُلْتُ يَا رَسُولَ اللَّهِ ص إِلَى مَنْ إِلَى الْقَدَرِيَّةِ إِلَى الْحَرُورِيَّةِ إِلَى الْمُرْجِئَةِ إِلَى الزَّيْدِيَّةِ
I stood up seeking help with Rasool-Allah-saww. I went to the grave and said, ‘O Rasool-Allah-saww! To whom? To the Qadirites, to the Harouriya, to the Murjiites, to the Zaydiites?’
قَالَ فَإِنِّي كَذَلِكَ إِذْ أَتَانِي غُلَامٌ صَغِيرٌ دُونَ الْخَمْسِ فَجَذَبَ ثَوْبِي فَقَالَ لِي أَجِبْ قُلْتُ مَنْ قَالَ قَالَ سَيِّدِي مُوسَى بْنَ جَعْفَرٍ فَدَخَلْتُ إِلَى صَحْنِ الدَّارِ فَإِذَا هُوَ فِي بَيْتٍ وَ عَلَيْهِ كِلَّةٌ فَقَالَ يَا هِشَامُ قُلْتُ لَبَّيْكَ فَقَالَ لِي لَا إِلَى الْمُرْجِئَةِ وَ لَا إِلَى الْقَدَرِيَّةِ وَ لَكِنْ إِلَيْنَا ثُمَّ دَخَلْتُ عَلَيْهِ.
He said, ‘While I was like that when a young boy came to me, less than five (years old), and he pulled my cloth and said to me, ‘Answer’. I said, ‘Who?’ He said, ‘My Master-asws Musa-asws Bin Ja’far-asws’. I entered to the courtyard of the house, and there he-asws was in the house, and upon him-asws was a thick sheet. He-asws said: ‘O Hisham!’ I said, ‘At your-asws service’. He-asws said to me: ‘Neither to the Murjiites, nor to the Qadirites, but to us-asws’. Then I entered to see him-asws’’.[22]
21- يج، الخرائج و الجرائح رُوِيَ عَنْ مُفَضَّلِ بْنِ مَرْثَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِسْمَاعِيلُ ابْنُكَ جَعَلَ اللَّهُ لَهُ عَلَيْنَا مِنَ الطَّاعَةِ مَا جَعَلَ لِآبَائِهِ وَ إِسْمَاعِيلُ يَوْمَئِذٍ حَيٌّ فَقَالَ يُكْفَى ذَلِكَ فَظَنَنْتُ أَنَّهُ اتَّقَانِي فَمَا لَبِثَ أَنْ مَاتَ إِسْمَاعِيلُ.
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Mufazzal Bin Marsad who said,
‘I said to Abu Abdullah-asws, ‘Your-asws son Ismail, Allah-azwj has Made for him the obedience upon us, what He-azwj had Made for his forefathers-asws’, and on that day Ismail was alive. He-asws said: ‘Enough of that!’ I thought he-asws had made me beware. It was not long before Ismail died’’.[23]
22- يج، الخرائج و الجرائح رُوِيَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: لَمَّا قَضَى الصَّادِقُ ع كَانَتْ وَصِيَّتُهُ فِي الْإِمَامَةِ إِلَى مُوسَى الْكَاظِمِ فَادَّعَى أَخُوهُ عَبْدُ اللَّهِ الْإِمَامَةَ وَ كَانَ أَكْبَرَ وُلْدِ جَعْفَرٍ ع فِي وَقْتِهِ ذَلِكَ وَ هُوَ الْمَعْرُوفُ بِالْأَفْطَحِ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Mufazzal Bin Umar who said,
‘When Al-Sadiq-asws passed away, it was in his-asws bequest, the Imamate being to Musa-asws Al-Kazim-asws. His-asws brother Abdullah claimed the Imamate, and he was eldest of the (living) children of Ja’far-asws at that time, and he is well known as ‘Al-Aftah’.
فَأَمَرَ مُوسَى بِجَمْعِ حَطَبٍ كَثِيرٍ فِي وَسَطِ دَارِهِ فَأَرْسَلَ إِلَى أَخِيهِ عَبْدِ اللَّهِ يَسْأَلُهُ أَنْ يَصِيرَ إِلَيْهِ فَلَمَّا صَارَ عِنْدَهُ وَ مَعَ مُوسَى جَمَاعَةٌ مِنْ وُجُوهِ الْإِمَامِيَّةِ فَلَمَّا جَلَسَ إِلَيْهِ أَخُوهُ عَبْدُ اللَّهِ أَمَرَ مُوسَى أَنْ يُجْعَلَ النَّارُ فِي ذَلِكَ الْحَطَبِ كُلِّهِ فَاحْتَرَقَ كُلُّهُ وَ لَا يَعْلَمُ النَّاسُ السَّبَبَ فِيهِ حَتَّى صَارَ الْحَطَبُ كُلُّهُ جَمْراً
Musa-asws instructed with gathering a lot of firewood in the middle of his-asws house and sent a message to Abdullah asking him to come to him-asws. When he came to be in his-asws presence, there was a group from the Imamite faces with Musa-asws. When his-asws brother Abdullah sat to him-asws, Musa-asws instructed to make the fire to be in that firewood, all of it. So all of it burned down, and the people did not know the reason regarding it, until all the firewood became ember.
ثُمَّ قَامَ مُوسَى وَ جَلَسَ بِثِيَابِهِ فِي وَسَطِ النَّارِ وَ أَقْبَلَ يُحَدِّثُ النَّاسَ سَاعَةً ثُمَّ قَامَ فَنَفَضَ ثَوْبَهُ وَ رَجَعَ إِلَى الْمَجْلِسِ فَقَالَ لِأَخِيهِ عَبْدِ اللَّهِ إِنْ كُنْتَ تَزْعُمُ أَنَّكَ الْإِمَامُ بَعْدَ أَبِيكَ فَاجْلِسْ فِي ذَلِكَ الْمَجْلِسِ
Then Musa-asws stood up and sat with his clothes in the middle of the fire and went on to narrate to the people for a while. Then he-asws stood, shook his-asws clothes, and returned to the seat. He-asws said to his-asws brother Abdullah: ‘If you are claiming that you are the (real) Imam-asws after your father-asws, then sit in that seat! (in the embers).
فَقَالُوا فَرَأَيْنَا عَبْدَ اللَّهِ قَدْ تَغَيَّرَ لَوْنُهُ فَقَامَ يَجُرُّ رِدَاءَهُ حَتَّى خَرَجَ مِنْ دَارِ مُوسَى ع.
They said, ‘We saw Abdullah, his colour had changed. He stood up dragging his cloak until he went out from the house of Musa-asws’’.[24]
23- يج، الخرائج و الجرائح رُوِيَ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ: وَفَدَ مِنْ خُرَاسَانَ وَافِدٌ يُكَنَّى أَبَا جَعْفَرٍ وَ اجْتَمَعَ إِلَيْهِ جَمَاعَةٌ مِنْ أَهْلِ خُرَاسَانَ فَسَأَلُوهُ أَنْ يَحْمِلَ لَهُمْ أَمْوَالًا وَ مَتَاعاً وَ مَسَائِلَهُمْ فِي الْفَتَاوِي وَ الْمُشَاوَرَةِ فَوَرَدَ الْكُوفَةَ وَ نَزَلَ وَ زَارَ أَمِيرَ الْمُؤْمِنِينَ ع وَ رَأَى فِي نَاحِيَةٍ رَجُلًا حَوْلَهُ جَمَاعَةٌ
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported from Dawood Bin Kaseer Al Raqqy who said,
‘A delegate teknonymed at Abu Ja’far came from Khurasan, and a group from the people of Kurasan gathered to him. They asked him to carry to them the wealth, and chattels, and their questions for the verdicts, and the consultations. He arrived at Al-Kufa and descended and visited Amir Al-Momineen-asws (grave), and he saw a man in a corner, around him was a group.
فَلَمَّا فَرَغَ مِنْ زِيَارَتِهِ قَصَدَهُمْ فَوَجَدَهُمْ شِيعَةً فُقَهَاءَ يَسْمَعُونَ مِنَ الشَّيْخِ فَقَالُوا هُوَ أَبُو حَمْزَةَ الثُّمَالِيُّ
When he was free from visiting him-asws, he aimed to them, and found them to be Shia jurists listening to a sheykh. They said, ‘He is Abu Hamza Al-Sumali’.
قَالَ فَبَيْنَمَا نَحْنُ جُلُوسٌ إِذْ أَقْبَلَ أَعْرَابِيٌّ فَقَالَ جِئْتُ مِنَ الْمَدِينَةِ وَ قَدْ مَاتَ جَعْفَرُ بْنُ مُحَمَّدٍ ع فَشَهَقَ أَبُو حَمْزَةَ ثُمَّ ضَرَبَ بِيَدِهِ الْأَرْضَ ثُمَّ سَأَلَ الْأَعْرَابِيَّ هَلْ سَمِعْتَ لَهُ بِوَصِيَّةٍ قَالَ أَوْصَى إِلَى ابْنِهِ عَبْدِ اللَّهِ وَ إِلَى ابْنِهِ مُوسَى وَ إِلَى الْمَنْصُورِ
He (the narrator) said, ‘While we were seated when a Bedouin came. He said, ‘I have come from Al-Medina, and Ja’far-asws Bin Muhammad-asws has passed away’. Abu Hamza sighed, then struck his hand to the ground. Then he asked the Bedouin, ‘Did you hear any bequest being for him-asws?’ He said, ‘He-asws bequeathed to his-asws son Abdullah and to his-asws son Musa-asws, and to Al-Mansour (the caliph)’.
فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُضِلَّنَا دَلَّ عَلَى الصَّغِيرِ وَ بَيَّنَ عَلَى الْكَبِيرِ وَ سَرَّ الْأَمْرَ الْعَظِيمَ وَ وَثَبَ إِلَى قَبْرِ أَمِيرِ الْمُؤْمِنِينَ ع فَصَلَّى وَ صَلَّيْنَا ثُمَّ أَقْبَلْتُ عَلَيْهِ وَ قُلْتُ لَهُ فَسِّرْ لِي مَا قُلْتَهُ
He said, ‘The Praise is for Allah-azwj Who did not let us stray. He-asws pointed upon the younger, and clarified upon the elder, and kept the mighty matter a secret!’ And he leapt up to go to the grave of Amir Al-Momineen-asws. He prayed Salat and we prayed Salat. Then I turned to him and said to him, ‘Interpret for me what you said’.
قَالَ بَيَّنَ أَنَّ الْكَبِيرَ ذُو عَاهَةٍ وَ دَلَّ عَلَى الصَّغِيرِ أَنْ أَدْخَلَ يَدَهُ مَعَ الْكَبِيرِ وَ سَرَّ الْأَمْرَ الْعَظِيمَ بِالْمَنْصُورِ حَتَّى إِذَا سَأَلَ الْمَنْصُورُ مَنْ وَصِيُّهُ قِيلَ أَنْتَ
He said, ‘He-asws clarified that the elder (son) is with a disability, and he-asws pointed upon the younger and inserted his-asws hand with the elder, and kept the mighty matter a secret with (including) Al-Mansour, to the extent that when Al-Mansour asked, ‘Whom did he-asws bequeath to?’ It was said, ‘You’.
قَالَ الْخُرَاسَانِيُّ فَلَمْ أَفْهَمْ جَوَابَ مَا قَالَهُ وَ وَرَدْتُ الْمَدِينَةَ وَ مَعِيَ الْمَالُ وَ الثِّيَابُ وَ الْمَسَائِلُ وَ كَانَ فِيمَا مَعِي دِرْهَمٌ دَفَعَتْهُ إِلَيَّ امْرَأَةٌ تُسَمَّى شَطِيطَةَ وَ مِنْدِيلٌ فَقُلْتُ لَهَا أَنَا أَحْمِلُ عَنْكِ مِائَةَ دِرْهَمٍ فَقَالَتْ إِنَّ اللَّهَ لا يَسْتَحْيِي مِنَ الْحَقِ فَعَوَّجْتُ الدِّرْهَمَ وَ طَرَحْتُهُ فِي بَعْضِ الْأَكْيَاسِ
He (the narrator) said, ‘I did not understand the answer what he had said, and I returned to Al-Medina and with me was the wealth, and the clothes, and the questions, and among what was with me was one (bent) Dirham which a woman called Shateeta had handed to me, and a towel. I said to her, ‘I shall carry one hundred Dirhams (with) it on your behalf’. She said, ‘Allah-azwj is not Embarrassed from the truth’. So I wrapped the Dirham and dropped it in one of the bags.
فَلَمَّا حَصَلْتُ بِالْمَدِينَةِ سَأَلْتُ عَنِ الْوَصِيِّ فَقِيلَ عَبْدُ اللَّهِ ابْنُهُ فَقَصَدْتُهُ فَوَجَدْتُ بَاباً مَرْشُوشاً مَكْنُوساً عَلَيْهِ بَوَّابٌ فَأَنْكَرْتُ ذَلِكَ فِي نَفْسِي وَ اسْتَأْذَنْتُ وَ دَخَلْتُ بَعْدَ الْإِذْنِ فَإِذَا هُوَ جَالِسٌ فِي مَنْصِبِهِ فَأَنْكَرْتُ ذَلِكَ أَيْضاً
When I arrived at Al-Medina, I asked about the successor-asws. It was said, ‘His-asws son Abdullah’. I aimed to him. I found the door sprinkled and swept (clean), there being a doorkeeper upon it. I disliked that within myself and I sought permission and entered after the permission, and there he was seated in his installed position. I disliked that as well.
فَقُلْتُ أَنْتَ وَصِيُّ الصَّادِقِ الْإِمَامِ الْمُفْتَرَضِ الطَّاعَةِ قَالَ نَعَمْ قُلْتُ كَمْ فِي الْمِائَتَيْنِ مِنَ الدَّرَاهِمِ الزَّكَاةُ قَالَ خَمْسَةُ دَرَاهِمَ فَقُلْتُ وَ كَمْ فِي الْمِائَةِ قَالَ دِرْهَمَانِ وَ نِصْفٌ قُلْتُ وَ رَجُلٌ قَالَ لِامْرَأَتِهِ أَنْتِ طَالِقٌ بِعَدَدِ نُجُومِ السَّمَاءِ تُطَلَّقُ بِغَيْرِ شُهُودٍ قَالَ نَعَمْ وَ يَكْفِي مِنَ النُّجُومِ رَأْسُ الْجَوْزَاءِ ثَلَاثاً
I said, ‘Are you the successor-asws of Al-Sadiq-asws, the Imam-asws of obligatory obedience?’ He said, ‘Yes’. I said, ‘How may Dirhams Zakat are there in two hundred?’ He said, ‘Five Dirhams’. I said, ‘And how many in the hundred?’ He said, ‘Two and a half Dirhams’. I said, ‘And a man says to the woman, ‘You are hereby divorced with the number of the stars in the sky (uncountable divorces), without there being any witnesses’. He said, ‘Yes, and the head of Gemini (Orion) suffices three from the stars’.
فَتَعَجَّبْتُ مِنْ جَوَابَاتِهِ وَ مَجْلِسِهِ فَقَالَ احْمِلْ إِلَيَّ مَا مَعَكَ قُلْتُ مَا مَعِي شَيْءٌ وَ جِئْتُ إِلَى قَبْرِ النَّبِيِّ ص فَلَمَّا رَجَعْتُ إِلَى بَيْتِي إِذَا أَنَا بِغُلَامٍ أَسْوَدَ وَاقِفٍ فَقَالَ سَلَامٌ عَلَيْكَ فَرَدَدْتُ عَلَيْهِ السَّلَامَ قَالَ أَجِبْ مَنْ تُرِيدُ فَنَهَضْتُ مَعَهُ فَجَاءَ بِي إِلَى بَابِ دَارٍ مَهْجُورَةٍ وَ دَخَلَ فَأَدْخَلَنِي
I was surprised from his answers and his sitting (posture). He said, ‘Offload to me whatever is with you’. I said, ‘There is nothing with me’, and I went to the grave of the Prophet-saww. When I returned to my house, there I was with a black slave standing by. He said, ‘Greetings be unto you!’ I responded the greetings to him. He said, ‘Answer to the one you intended’. I got up with him and came with him to the door of a deserted house. He entered and made me to enter.
فَرَأَيْتُ مُوسَى بْنَ جَعْفَرٍ ع عَلَى حَصِيرِ الصَّلَاةِ فَقَالَ إِلَيَّ يَا أَبَا جَعْفَرٍ وَ أَجْلَسَنِي قَرِيباً فَرَأَيْتُ دَلَائِلَهُ أَدَباً وَ عِلْماً وَ مَنْطِقاً وَ قَالَ لِي احْمِلْ مَا مَعَكَ فَحَمَلْتُهُ إِلَى حَضْرَتِهِ فَأَوْمَأَ بِيَدِهِ إِلَى الْكِيسِ فَقَالَ لِي افْتَحْهُ فَفَتَحْتُهُ وَ قَالَ لِي اقْلِبْهُ فَقَلَبْتُهُ فَظَهَرَ دِرْهَمُ شَطِيطَةَ الْمُعْوَجُّ
I saw Musa-asws Bin Ja’far-asws upon a straw prayer mat. He-asws said to me: ‘O Abu Ja’far!’ And he-asws seated me close by. I saw his-asws evidence of etiquette, and knowledge, and speaking. And he-asws said to me: ‘Offload what is with you’. I offload to his-asws presence. He-asws gestured by his-asws hand to the bag and said to me: ‘Open it!’ I opened it. And he-asws said to me: ‘Turn it over!’ I turned it, and the bent Dirham appeared.
فَأَخَذَهُ وَ قَالَ افْتَحْ تِلْكَ الرِّزْمَةَ فَفَتَحْتُهَا وَ أَخَذَ الْمِنْدِيلَ مِنْهَا بِيَدِهِ وَ قَالَ وَ هُوَ مُقْبِلٌ عَلَيَّ إِنَّ اللَّهَ لا يَسْتَحْيِي مِنَ الْحَقِ يَا أَبَا جَعْفَرٍ اقْرَأْ عَلَى شَطِيطَةَ السَّلَامَ مِنِّي وَ ادْفَعْ إِلَيْهَا هَذِهِ الصُّرَّةَ
He-asws took it and said: ‘Upon that wrapping!’ I opened it and he took the towel from it by his-asws hand and said: ‘And it is Acceptable to me-asws. Allah-azwj is not Embarrassed from the truth, O Abu Ja’far! Convey from me-asws the greeting to Shateeta and hand over this package to her’.
وَ قَالَ لِي ارْدُدْ مَا مَعَكَ إِلَى مَنْ حَمَلَهُ وَ ادْفَعْهُ إِلَى أَهْلِهِ وَ قُلْ قَدْ قَبِلَهُ وَ وَصَلَكُمْ بِهِ
And he-asws said to me: ‘Return whatever is with you to the one who had loaded you and hand it over to his family and saying, ‘I-asws have accepted it and am financially helping you all with it’.
وَ أَقَمْتُ عِنْدَهُ وَ حَادَثَنِي وَ عَلَّمَنِي وَ قَالَ أَ لَمْ يَقُلْ لَكَ أَبُو حَمْزَةَ الثُّمَالِيُّ بِظَهْرِ الْكُوفَةِ وَ أَنْتُمْ زُوَّارُ أَمِيرِ الْمُؤْمِنِينَ ع كَذَا وَ كَذَا قُلْتُ نَعَمْ قَالَ كَذَلِكَ يَكُونُ الْمُؤْمِنُ إِذَا نَوَّرَ اللَّهُ قَلْبَهُ كَانَ عِلْمُهُ بِالْوَجْهِ
And I stayed in his-asws presence and he-asws narrated to me and taught me, and he-asws said: ‘Did not Abu Hamza Al-Sumali say such and such to you at the outback of Al-Kufa, and you were visiting Amir Al-Momineen-asws?’ I said, ‘Yes’. He-asws said: ‘Like that the Momin tends to be when Allah-azwj had Irradiated his heart. His knowledge would be with the direction’.
ثُمَّ قَالَ قُمْ إِلَى ثِقَاتِ أَصْحَابِ الْمَاضِي فَسَلْهُمْ عَنْ نَصِّهِ
Then he-asws said: ‘Stand to the trusted companions of the past (Imam-asws) and ask them about his-asws text’.
قَالَ أَبُو جَعْفَرٍ الْخُرَاسَانِيُّ فَلَقِيتُ جَمَاعَةً كَثِيرَةً مِنْهُمْ شَهِدُوا بِالنَّصِّ عَلَى مُوسَى عَلَيْهِ السَّلَامُ ثُمَّ مَضَى أَبُو جَعْفَرٍ إِلَى خُرَاسَانَ قَالَ دَاوُدُ الرَّقِّيُّ فَكَاتَبَنِي مِنْ خُرَاسَانَ أَنَّهُ وَجَدَ جَمَاعَةً مِمَّنْ حَمَلُوا الْمَالَ قَدْ صَارُوا فَطَحِيَّةً وَ أَنَّهُ وَجَدَ شَطِيطَةَ عَلَى أَمْرِهَا تَتَوَقَّعُهُ يَعُودُ
Abu Ja’far Al-Khurasani said, ‘I met a lot of groups from them. They testified with the text being upon Musa-asws, upon him-asws be the greetings. Then Abu Ja’far went to Khurasan. Dawood Al-Raqqy said, ‘He wrote to me from Khurasan that he had found a group from the ones who had loaded him the wealth, and they had become ‘Fat’hiyya’ (believers in the Imamate of Abdullah son of Ja’far-asws), and he had found Shateeta being upon her matter anticipating his return.
قَالَ فَلَمَّا رَأَيْتُهَا عَرَّفْتُهَا سَلَامَ مَوْلَانَا عَلَيْهَا وَ قَبُولَهُ مِنْهَا دُونَ غَيْرِهَا وَ سَلَّمْتُ إِلَيْهَا الصُّرَّةَ فَفَرِحَتْ وَ قَالَتْ لِي أَمْسِكِ الدَّرَاهِمَ مَعَكَ فَإِنَّهَا لِكَفَنِي فَأَقَامَتْ ثَلَاثَةَ أَيَّامٍ وَ تُوُفِّيَتْ.
He said, ‘When I saw her, I conveyed to her greetings of our Master-asws and his-asws acceptance from her besides (from) others), and I submitted the package to her. She rejoiced and said to me, ‘Keep the Dirhams with you, for these are for my shroud’. She lived for three days and she died’’.[25]
24- قب، المناقب لابن شهرآشوب اخْتَلَفَتِ الْأُمَّةُ بَعْدَ النَّبِيِّ ص فِي الْإِمَامَةِ بَيْنَ النَّصِّ وَ الِاخْتِيَارِ فَصَحَّ لِأَهْلِ النَّصِّ مِنْ طُرُقِ الْمُخَالِفِ وَ الْمُؤَالِفِ بِأَنَّ الْأَئِمَّةَ اثْنَا عَشَرَ وَ نَبَغَتِ السَّبْعِيَّةُ بَعْدَ جَعْفَرٍ الصَّادِقِ ع وَ ادَّعَوْا دَعْوَى
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘After the Prophet-saww, the community differed regarding the Imamate between the text and the choosing. It held correct for the people of (believing in) the text from ways of the opponents and the friends that the Imams-asws are to be twelve, and we (Shias) should seek the seven after (from) Ja’far Al-Sadiq-asws making the claim.
فَارَقُوا بِهَا الْأُمَّةَ بِأَسْرِهَا وَ كَانَ الصَّادِقُ ع قَدْ نَصَّ عَلَى ابْنِهِ مُوسَى ع وَ أَشْهَدَ عَلَى ذَلِكَ ابْنَيْهِ إِسْحَاقَ وَ عَلِيّاً وَ الْمُفَضَّلَ بْنَ عُمَرَ وَ مُعَاذَ بْنَ كَثِيرٍ وَ عَبْدَ الرَّحْمَنِ بْنَ الْحَجَّاجِ وَ الْفَيْضَ بْنَ الْمُخْتَارِ وَ يَعْقُوبَ السَّرَّاجَ وَ حُمْرَانَ بْنَ أَعْيَنَ وَ أَبَا بَصِيرٍ وَ دَاوُدَ الرَّقِّيَّ وَ يُونُسَ بْنَ ظَبْيَانَ وَ يَزِيدَ بْنَ سَلِيطٍ وَ سُلَيْمَانَ بْنَ خَالِدٍ وَ صَفْوَانَ الْجَمَّالَ وَ الْكُتُبُ بِذَلِكَ شَاهِدَةٌ
The community separated from it quickly, and Al-Sadiq-asws had texted upon his-asws son-asws Musa-asws, and his-asws two sons Is’haq and Ali witnessed upon it, and Al-Mufazzal Bin Umar, and Muaz Bin Kaseer, and Abdul Rahman Bin Al-Hajjah, and Al-Fayz Bin Al-Mukhtar, and Yaqoub Al-Sarraj, and Humran Bin Ayn, and Abu Baseer, and Dawood Al-Raqqy, and Yunus Bin Zabyan, and Yazeed Bin Saleet, and Suleyman Bin Khalid, and Safwan Al-Jammal, and the letter are witnesses of that.
وَ كَانَ الصَّادِقُ ع أَخْبَرَ بِهَذِهِ الْفِتْنَةِ بَعْدَهُ وَ أَظْهَرَ مَوْتَ إِسْمَاعِيلَ وَ غُسْلَهُ وَ تَجْهِيزَهُ وَ دَفْنَهُ وَ تَشَيَّعَ فِي جِنَازَتِهِ بِلَا حِذَاءٍ وَ أَمَرَ بِالْحَجِّ عَنْهُ بَعْدَ وَفَاتِهِ.
And Al-Sadiq-asws informed of this Fitna (to occur) after him-asws, and revealed the death of Ismail, and his washing, and his preparation, and his burial, and he-asws escorted in his funeral without shoes, and he-asws instructed with (performance of) the Hajj on his behalf after his death’’.[26]
ابْنُ بَابَوَيْهِ بِالْإِسْنَادِ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: كُنْتُ جَالِساً مَعَ أَبِي عَبْدِ اللَّهِ ع عَلَى الْبَابِ وَ مَعَهُ إِسْمَاعِيلُ إِذْ مَرَّ عَلَيْنَا مُوسَى وَ هُوَ غُلَامٌ فَقَالَ إِسْمَاعِيلُ سَبَقَ بِالْخَيْرِ ابْنُ الْأَمَةِ.
Ibn Babuwayh, by the chain from Mansour Bin Hazim who said,
‘I was seated with Abu Abdullah-asws at the door and Ismail was with him-asws, when Musa-asws passed by us, and he-asws was a boy. Ismail said, ‘He-asws precedes with the good, son-asws of the maid!’’[27]
زُرَارَةُ بْنُ أَعْيَنَ قَالَ: دَعَا الصَّادِقُ ع دَاوُدَ بْنَ كَثِيرٍ الرَّقِّيَّ وَ حُمْرَانَ بْنَ أَعْيَنَ وَ أَبَا بَصِيرٍ وَ دَخَلَ عَلَيْهِ الْمُفَضَّلُ بْنُ عُمَرَ وَ أَتَى بِجَمَاعَةٍ حَتَّى صَارُوا ثَلَاثِينَ رَجُلًا فَقَالَ يَا دَاوُدُ اكْشِفْ عَنْ وَجْهِ إِسْمَاعِيلَ فَكَشَفَ عَنْ وَجْهِهِ فَقَالَ تَأَمَّلْهُ يَا دَاوُدُ فَانْظُرْهُ أَ حَيٌّ هُوَ أَمْ مَيِّتٌ فَقَالَ بَلْ هُوَ مَيِّتٌ
Zurara Bin Ayn who said,
‘Al-Sadiq-asws called Dawood Bin Kaseer, and Humran Bin Ayn, and Abu Baseer, and Al-Mufazzal Bin Umar entered to see him-asws, and he came with a group until they became thirty men. He-asws said: ‘O Dawood! Uncover from the face of (the deceased) Ismail!’ So he uncovered from his face. He-asws said: ‘Consider him, O Dawood, and look at him, is he alive or is he dead?’ He said, ‘But, he is dead’.
فَجَعَلَ يَعْرِضُهُ عَلَى رَجُلٍ رَجُلٍ حَتَّى أَتَى عَلَى آخِرِهِمْ فَقَالَ ع اللَّهُمَّ اشْهَدْ
He-asws went on displaying him to a man by man until he-asws came to their last one. He-asws said: ‘O Allah-azwj! Be Witness’.
ثُمَّ أَمَرَ بِغُسْلِهِ وَ تَجْهِيزِهِ ثُمَّ قَالَ يَا مُفَضَّلُ احْسِرْ عَنْ وَجْهِهِ فَحَسَرَ عَنْ وَجْهِهِ فَقَالَ حَيٌّ هُوَ أَمْ مَيِّتٌ انْظُرُوهُ أَجْمَعُكُمْ فَقَالَ بَلْ هُوَ يَا سَيِّدَنَا مَيِّتٌ فَقَالَ شَهِدْتُمْ بِذَلِكَ وَ تَحَقَّقْتُمُوهُ قَالُوا نَعَمْ وَ قَدْ تَعَجَّبُوا مِنْ فِعْلِهِ فَقَالَ اللَّهُمَّ اشْهَدْ عَلَيْهِمْ
Then he-asws instructed with washing him and preparing him. Then he-asws said: ‘O Mufazzal! Uncover from his face!’ He uncovered from his face. He-asws said: ‘Is he alive or dead? Look at him, all of you!’ He said, ‘But, he is dead, O our Chief!’ He-asws said: ‘Do you testify with that and have verified it?’ They said, ‘Yes!’ And they were surprised from his-asws deed. He-asws said: ‘O Allah-azwj! Be Witness upon them’.
ثُمَّ حُمِلَ إِلَى قَبْرِهِ فَلَمَّا وُضِعَ فِي لَحْدِهِ قَالَ يَا مُفَضَّلُ اكْشِفْ عَنْ وَجْهِهِ فَكَشَفَ فَقَالَ لِلْجَمَاعَةِ انْظُرُوا أَ حَيٌّ هُوَ أَمْ مَيِّتٌ فَقَالُوا بَلَى مَيِّتٌ يَا وَلِيَّ اللَّهِ فَقَالَ اللَّهُمَّ اشْهَدْ فَإِنَّهُ سَيَرْتَابُ الْمُبْطِلُونَ يُرِيدُونَ إِطْفَاءَ نُورِ اللَّهِ
Then he was carried to his grave. When he was placed in his sepulchre, he-asws said: ‘O Mufazzal! Uncover from his face!’ He uncovered. He-asws said to the gathering: ‘Look! Is he alive or dead?’ They said, ‘But, he is des, O friend of Allah-azwj!’ He-asws said; ‘O Allah-azwj! Be Witness, for they will soon be suspicious, nullifying, intending to extinguish the Noor of Allah-azwj!’
ثُمَّ أَوْمَأَ إِلَى مُوسَى ع وَ قَالَ- وَ اللَّهُ مُتِمُّ نُورِهِ وَ لَوْ كَرِهَ الْكافِرُونَ ثُمَّ حَثَوْا عَلَيْهِ التُّرَابَ ثُمَّ أَعَادَ عَلَيْنَا الْقَوْلَ فَقَالَ الْمَيِّتُ الْمُكَفَّنُ الْمُحَنَّطُ الْمَدْفُونُ فِي هَذَا اللَّحْدِ مَنْ هُوَ قُلْنَا إِسْمَاعِيلُ وَلَدُكَ
Then he-asws gestured to Musa-asws and said: and Allah will Complete His Light, and even if the Kafirs abhor it [61:8]. Then they poured the soil upon him. Then he-asws repeated the word to us. He (Al-Mufazzal) said: ‘The deceased, the enshrouded, the embalmed, the buried in this sepulchre is one whom we say ‘Ismail’, your-asws son’.
فَقَالَ اللَّهُمَّ اشْهَدْ ثُمَّ أَخَذَ بِيَدِ مُوسَى فَقَالَ هُوَ حَقٌّ وَ الْحَقُّ مَعَهُ وَ مِنْهُ إِلَى أَنْ يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْها.
He-asws said: ‘O Allah-azwj! Be Witness’. Then he-asws held a hand of Musa-asws and said: ‘He-asws is truth and the truth is with him-asws, and from him-asws, until Allah-azwj Causes the earth to be inherited and the ones upon it’’.[28]
عَنْبَسَةُ الْعَابِدُ قَالَ: لَمَّا تُوُفِّيَ إِسْمَاعِيلُ بْنُ جَعْفَرٍ قَالَ الصَّادِقُ ع أَيُّهَا النَّاسُ إِنَّ هَذِهِ الدُّنْيَا دَارُ فِرَاقٍ وَ دَارُ الْتِوَاءٍ لَا دَارُ اسْتِوَاءٍ فِي كَلَامٍ لَهُ ثُمَّ تَمَثَّلَ بِقَوْلِ أَبِي خِرَاشٍ
| فَلَا تَحْسَبِنَّ أَنِّي تَنَاسَيْتُ عَهْدَهُ- | وَ لَكِنَّ صَبْرِي يَا أُمَيْمُ جَمِيلٌ. |
Anbasa Al Aabid said,
‘When Ismail son of Ja’far-asws died, Al-Sadiq-asws said: ‘O you people! This world is a house of separation, and a house of unequalness, not a house of equalness’ – in a speech of his. Then he-asws prosed by the world of Abu Khirash, ‘And do not reckon I have forgotten his pact, but my patience is beautiful, O people!’’.[29]
أَبُو كَهْمَسٍ فِي حَدِيثِهِ حَضَرْتُ مَوْتَ إِسْمَاعِيلَ وَ أَبُو عَبْدِ اللَّهِ ع جَالِسٌ عِنْدَهُ ثُمَّ قَالَ بَعْدَ كَلَامٍ كُتِبَ عَلَى حَاشِيَةِ الْكَفَنِ- إِسْمَاعِيلُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ.
Abu Kahmas in his Hadeeth,
‘Death presented to Ismail, and Abu Abdullah-asws was seated in his presence. Then he-asws said after a speech: ‘Write upon an edge of the shroud: ‘Ismail testifies that there is no god except Allah-azwj’’.[30]
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ اسْتَدْعَى بَعْضَ شِيعَتِهِ وَ أَعْطَاهُ دَرَاهِمَ وَ أَمَرَهُ أَنْ يَحُجَّ بِهَا عَنِ ابْنِهِ إِسْمَاعِيلَ وَ قَالَ لَهُ إِنَّكَ إِذَا حَجَجْتَ عَنْهُ لَكَ تِسْعَةُ أَسْهُمٍ مِنَ الثَّوَابِ وَ لِإِسْمَاعِيلَ سَهْمٌ وَاحِدٌ.
And it is reported from Al-Sadiq-asws that he-asws called one of his-asws Shias and gave him some Dirhams and instructed him to perform Hajj with it on behalf of his son Ismail and said to him: ‘When you have performed Hajj on his behalf, for you would be nine shares from the Rewards, and for Ismail would be one share’’.[31]
25- قب، المناقب لابن شهرآشوب أَبُو بَصِيرٍ قَالَ الصَّادِقُ ع قَالَ أَبِي اعْلَمْ أَنَّ عَبْدَ اللَّهِ أَخَاكَ سَيَدْعُو النَّاسَ إِلَى نَفْسِهِ فَدَعْهُ فَإِنَّ عُمُرَهُ قَصِيرٌ فَكَانَ كَمَا قَالَ أَبِي وَ مَا لَبِثَ عَبْدُ اللَّهِ إِلَّا يَسِيراً حَتَّى مَاتَ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Baseer,
‘Al-Sadiq-asws said: ‘My-asws father-asws had said: ‘Know that Abdullah-asws is your-asws brother. He will be calling the people to himself, so leave him, for his age is short’. It happened like what my-asws father-asws had said: ‘And Abdullah did not wait except a little until he died’’.[32]
26- قب، المناقب لابن شهرآشوب أَوْلَادُهُ عَشَرَةٌ إِسْمَاعِيلُ الْأَمِينُ وَ عَبْدُ اللَّهِ- مِنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ الْأَصْغَرِ وَ مُوسَى الْإِمَامُ وَ مُحَمَّدٌ الدِّيبَاجُ وَ إِسْحَاقُ لِأُمِّ وَلَدٍ ثَلَاثَتُهُمْ وَ عَلِيٌّ الْعُرَيْضِيُ لِأُمِّ وَلَدٍ وَ الْعَبَّاسُ لِأُمِّ وَلَدٍ ابْنَتُهُ أَسْمَاءُ أُمُّ فَرْوَةَ الَّتِي زَوَّجَهَا مِنِ ابْنِ عَمِّهِ الْخَارِجِ وَ يُقَالُ لَهُ ثَلَاثُ بَنَاتٍ أُمُّ فَرْوَةَ مِنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ الْأَصْغَرِ وَ أَسْمَاءُ مِنْ أُمِّ وَلَدٍ وَ فَاطِمَةُ مِنْ أُمِّ وَلَدٍ.
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘His children are ten – Ismaill Al-Ameen, and Abdullah from Fatima Bint Al-Husayn Al-Asghar, and Musa-asws the Imam-asws, and Muhammad Al-Deebaj, and Is’haq of a mother of children, three of them, and Ali Al-Ureyz of a mother of children, and Al-Abbas of a mother of children. His daughter Asma Umm Farwa, who was married to a son of his-asws uncle the rebel, and it is said there are three daughters for him – Umm Farwa from Fatima Bin Al-Husayn Al-Asghar, and Asma from a mother of children, and Fatima from a mother of children’’.[33]
Notes: – (Abridged)
هو الملقب بالامين و الأعرج و كان أكبر ولد أبيه، و كان أبوه شديد المحبة له و البرّ به و الاشفاق عليه، و كان قوم من الشيعة يظنون انه القائم بعد أبيه، لانه كان أكبر أخوته سنا، و لميل أبيه إليه و إكرامه له
Ismail Al-Ameen – He is titled as ‘Al Ameem’ (The trustworthy), and ‘Al-A’raj’ (The crippled), and he was eldest of the children of his father-asws, and his father-asws was of intense love for him, and righteous with him, and compassionate upon him. And there was a group from the Shias thinking that he is Al-Qaim-asws, because he was eldest of his brothers in age, and due to the inclining of his father-asws towards him and his-asws honouring to him.
فمات في حياة أبيه عليه السلام بالعريض، و حمل على رقاب الرجال الى أبيه بالمدينة حتّى دفن بالبقيع و ذلك في سنة( 133) قبل وفاة الصادق عليه السلام بعشرين سنة تقريبا،
He died during the lifetime of his father-asws, upon him-asws be the greetings, at Al-Ureyz, and he was carried upon the necks of me to his father-asws at Al-Medina until he was buried at Al-Baqie (cemetery). And that was during the year 133 before the expiry of Al-Sadiq-asws, may the greetings be upon him-asws, by approximately twenty years.
و للإمام الصّادق« ع» عند موته حال يجل وصفها فقد جزع عليه جزعا شديدا و تقدم سريره بغير حذاء و لا رداء، و كان يأمر بوضع سريره على الأرض قبل دفنه، صنع ذلك مرارا، في كلها يكشف عن وجهه و ينظر إليه، يريد بذلك تحقيق أمر وفاته عند الظانين خلافته من بعده و إزالة الشبهة عنهم في حياته، و رغم تلك الحيطة
And for the Imam-asws Al-Sadiq-asws, during his death, was an ageing state, and its description is that he-asws was alarmed upon him with severe alarm, and walked in front of his bier without shoes nor a cloak, and he-asws used to instruct with placing down his bier upon the ground before his burial, doing that repeatedly, during each of these he-asws uncovered from his face and looked at him, intending by that verification of the matter of his death in the presence of those thinking of his caliphate from after him-asws and removal of the doubts from them during his-asws lifetime, despite that caution.
فقد أصر فريق على القول بإمامته و هم الذين يدعون( بالاسماعيلية)
A party insisted upon the word with his Imamate, and they are those who are called as the Ismailis.
ما يقوله البغداديّ مؤلف الأصل و تبعه الرسعنى في مختصر الأصل حيث قالا:« و افترق هؤلاء[ الاسماعيلية] فرقتين فرقة منتظرة لإسماعيل بن جعفر- مع اجماع أصحاب التواريخ على موت إسماعيل في حياة أبيه-
What is said by Al-Baghdady, compiler of the original (book), and he was followed by al Ras’any in an abridged version of the original when they both said, ‘And they (Ismailis) are two sects. A sect is awaiting for Ismail son of Ja’far-asws, with unison of the historians upon the death of Ismail during the lifetime of his father-asws.
و فرقة منهم قالت كان الامام بعد جعفر سبطه محمّد بن إسماعيل و قالوا: ان جعفرا نصب ابنه إسماعيل للإمامة بعده فلمّا مات إسماعيل في حياة أبيه علمنا انه انما نصب إسماعيل للدلالة على امامة ابنه محمّد بن إسماعيل و الى هذا القول قالت الاسماعيلية من الباطنية.»
And there is a sect from them which said, ‘The Imams-asws after Ja’far-asws was his-asws grandson Muhammad Bin Ismail, and they said, ‘Ja’far-asws had nominated his-asws son Ismail for the Imamate after him. When Ismail died during the lifetime of his father, we knew that he-asws had rather nominated Ismail for the evidencing upon the Imamate of his son Muhammad Bin Ismail’, and to this word the Ismailis said from the esotericism’.
هو المعروف بالافطح( لانه كان أفطح الرأس كما في الكشّيّ ص 164 أو أفطح الرجلين كما في الإرشاد ص 305) كان أكبر إخوته سنا بعد إسماعيل،
Abdullah – He is well-known as ‘Al-Aftah’ (because he was broad of the head lie what is in (the book) ‘Al Kashy’ page 164, or broad of the feet like what is in (the book) ‘Al Irshad’ page 305. He was eldest of his brothers in age after Ismail.
قال الشيخ المفيد في الإرشاد و لم يكن منزلته عند أبيه منزلة غيره من ولده في الإكرام، و كان متّهما بالخلاف على أبيه في الاعتقاد، و يقال: إنّه كان يخالط الحشوية و يميل إلى مذهب المرجئة، و ادعى بعد أبيه الإمامة و احتج بأنّه أكبر إخوته الباقين فاتبعه على قوله جماعة إلخ.
The sheykh Al-Mufeed said in ‘Al-Irshad’, ‘And his status in the presence of his father-asws did not happen to be like the status of others from his-asws children regarding the honouring, and he was accused with the opposition to his father-asws regarding the beliefs. And it is said, he mingles with the Hashawiyya and inclined towards the doctrine of the Murjiites, and he claimed the Imamate after his father-asws, and he argue by that he was eldest of his remaining brothers. A group followed him upon his word, etc.
توفى بعد أبيه بسبعين يوما؛ و كان أول من لحق به من أهله فصح فيه ما روى عن أبيه- الصادق عليه السلام انه قال لموسى« ع»: يا بنى ان أخاك سيجلس مجلسيّ و يدعى الإمامة بعدى فلا تنازعه بكلمة فانه أول أهلى لحوقا بى.
He died after his father-asws by seventy days, and he was the first one from his-asws family members to join with him-asws. The correct regarding him is what is reported from his father-asws Al-Sadiq-asws, may the greetings be upon him-asws, he-asws said to Musa-asws: ‘O my-asws son-asws! Your-asws brother will be sitting in my-asws seat and claiming the Imamate after me-asws. Do not dispute with him with a word, for he would be the first one to join with me-asws’.
و كانت وفاته سنة 149 في العشر الأول من المحرم تقريبا و لم يعقب سوى بنتا اسمها فاطمة و أمها علية بنت الحسين بن زيد بن عليّ. تزوجها العباس بن موسى العباسيّ، ثمّ ابن عمها عليّ بن إسماعيل.
And his death was in the year 149 during the first ten (days) of Muharram approximately, and had not posterity except one daughter. Her name is Fatima, and her mother is Aaliya Bint Al-Husayn Bin Zayd Bin Ali, married to Al-Abbas Bin Musa Al-Abbasy, then the son of her uncle Ali Bin Ismail.
هو المعروف بالديباج- او الديباجة- لحسن وجهه و يلقب بالمأمون و يكنى أبا جعفر، أمه أم أخويه موسى و إسحاق أم ولد تدعى حميدة، و كان شيخا و ادعا محببا في الناس، و كان يروى العلم عن أبيه جعفر بن محمّد و كان الناس يكتبون عنه هكذا
Muhammad Al-Deebaj – He is well known as ‘Al-Deebaaj’ (brocade), of ‘Al-Deebajah’, due to the beauty of his face, and he it titles as ‘Al-Mamoun’, and teknonymed as Abu Ja’far. His mother is mother of his brothers Musa-asws and Is’haq, mother of children called Hameeda-as. And he was a sheykh and was dear to the people, and he reported the knowledge from his father Ja’far-asws Bin Muhammad-asws, and the people were writing from him like this.
قال الطبريّ في تاريخه ج 10 ص 233 و قال الخطيب في تاريخه ج 2 ص 113 و أبو الفرج في مقاتله ص 538 انه كان شجاعا عاقلا فاضلا، و كان يصوم يوما و يفطر يوما،
Al Tabari said in his history, Vol 10 Page 233, and Al Khateeb in his history Vol 2 Page 113, and Abu Al-Faraj in his ‘Maqaatil’ Page 538 – ‘He was brave, intellectual, meritorious, and he was fasting one day and breaking one.
و كانت زوجته خديجة بنت عبد اللّه بن الحسين تقول: ما خرج من عندنا في ثوب قط فرجع حتّى يكسوه،
And his wife Khadeeja Bint Abdullah Bin Al-Husayn had said, ‘He did not go out in a cloth at all and returned, until he had clothed (someone with) it’.
قال ابن عنبة في عمدة الطالب ص 245 خرج داعيا الى محمّد بن إبراهيم بن طباطبا الحسنى، فلما مات محمّد بن إبراهيم دعا محمّد الديباج الى نفسه و بويع له بمكّة،
Ibn Anbah said in ‘Amdah Al-Talib’ Page 245, ‘He went out calling to Muhammad Bin Ibrahim Bin Tabataba Al-Hasany. When Muhammad Bin Ibrahim died, Muhammad Al-Deebaaj called to himself, and allegiance was pledge to him at Makkah’.
و ذكر الخطيب في تاريخه عن وكيع انه قال في بيعة الديباج كان قد بايعه أهل الحجاز و تهامة بالخلافة و لم يبايعوا بعد عليّ بن أبي طالب لعلوى غيره.
And Al-Khateeb in his history, from Wakie having said regarding the allegiance of Al-Deebaaj, ‘The people of Al-Hijaz and Tahama had pledged allegiance to him with the caliphate, and no Alawite had been pledged to after Ali-asws Bin Abu Talib-asws, apart from him’.
و كان السبب في دعوته الناس إليه انه كتب رجل- أيام أبى السرايا- كتابا يسب فيه فاطمة بنت رسول اللّه« ص» و جميع أهل البيت و كان محمّد ابن جعفر معتزلا تلك الأمور لم يدخل في شيء منها، فجاءه الطالبيون فقرءوه عليه فلم يرد عليهم جوابا حتّى دخل بيته فخرج عليهم و قد لبس الدرع و تقلد السيف و دعا الى نفسه و تسمى بالخلافة
And the reason for his calling the people to himself was that during the days of Abu Al Saraya, a man had written a book reviling in it (Syeda) Fatima-asws daughter-asws of Rasool-Allah-saww, and entirety of People-asws of the Household, and Muhammad son of Ja’far-asws had dismissed those matters, not entering into anything from it. The Taliboun came to him and read it to him. He did not respond any answer to them until he entered his house. He came out to them and he had worn the armour and collared his sword, and he called the people to himself and named with the caliphate.
و في سنة 200 حج المعتصم بالناس فوقع القتال بين الديباج و من معه و بين هارون ابن المسيب من قوّاد المعتصم. و استحر القتال حتّى حوصر الديباج في ثبير- جبل بمكّة فبقى محصورا ثلاثة أيّام حتّى نفد زادهم و ماؤهم و جعل أصحابه يتفرقون، فلما رأى ذلك طلب الأمان لنفسه و لمن معه
And in the year 200, Al-Mutasim (the caliph) performed Hajj with the people. The battle occurred between Al-Deebaaj and the ones with him, against Haroub Ibn Al-Musayyab being from the guides of Al-Mutasim. The battle flared until Al-Deebaaj was besieged in (mount) Subeyr, a mountain at Makkah. He remained besieged for three days until their provisions and their water depleted, and his companions went on dispersing. When he saw that, he sought the amnesty for himself and for the ones with him.
فأعطى ذلك ثمّ غدر به و بهم فحملوا الجميع مقيدين في محامل بلا وطاء يريدون بهم خراسان، فخرج عليهم في الطريق بنو نبهان و قيل الغاضريون و ذلك في زبالة فاستنقذوا الديباج و من معه من أيدي العباسيين بعد حرب شعواء،
He was granted that, then he was betrayed by him and them. They carried the entirety guiding them in carriages without saddles, intending Khurasan with them. There came out against them in the road, the clan of Nahban, and it is said Al-Gazariyoun, and that was in Zabalah, and they rescued Al-Deebaaj and the ones with him from the hands of the Abbasids after a brutal battle.
ثمّ مضى الديباج و من معه بأنفسهم الى الحسن بن سهل في بغداد فأنفذهم الى خراسان حيث المأمون فأمر المأمون آل أبي طالب بخراسان أن يركبوا مع غير الديباج من آل أبي طالب، فأبوا ان يركبوا إلا معه.
Then Al-Deebaaj and the ones with him went by themselves to Al-Hassan Bin Sahl in Baghdad. He dispatched them to Khurasam where was Al-Mamoun. Al-Mamoun ordered the family of Abu Talib-as at Khurasan that they ride with other than Al-Deebaaj from the family of Abu Talib-as. They refused to ride except with him.
هو المعروف بالعريضى- لانه ولد بالعريض- يكنى أبا محمّد و كان من أشبه الناس برسول اللّه، و أمه أم أخويه موسى و عبد اللّه،
Is’haq – He is well known as ‘Al-Ureyz’ because he was born at Al-Ureyz. He is teknonymed at Abu Muhammad, and he was the most resembling of the people with Rasool-Allah-saww, and his mother is mother of his brothers Musa-asws and Abdullah.
و قد عده الشيخ الطوسيّ في رجاله من أصحاب أبيه الصادق عليه السلام و روى عنه الحديث، و قد أثنى عليه الشيخ المفيد في الإرشاد بقوله: كان من أهل الفضل و الصلاح و الورع و الاجتهاد
And the sheykh Al-Tusi has count him among his men from the companions of his father-asws Al-Sadiq-asws, may the greetings be upon him-asws, and he reported the Ahadeeth from him-asws. And the sheykh Al-Mufeed has praised upon him in ‘Al-Irshad’ by his words, ‘He was from the people of merit, and righteousness, and devoutness, and the struggle’.
و روى عنه الناس الحديث و الآثار و كان يقول بامامة أخيه موسى عليه السلام، و كان محدثا جليلا، و ادعت فيه طائفة من الشيعة الإمامة،
And the people reported Ahadeeth from him, and the reports, and he said (believed) in the Imamate of his brother-asws Musa-asws, may the greeting be upon him-asws, and he was a majestic narrator, and a party from the Shias claimed the Imamate regarding him.
و كان سفيان بن عيينة إذا روى عنه أثنى عليه كما مرّ في الأصل و هو أقل المعقبين من ولد جعفر الصادق عليه السلام عددا،.
And Sufyan Bin Uyayna, when he reported from him, praised upon him like what has passed in the original, and he was of least number of posterities from the sons of Ja’far Al-Sadiq-asws.
هو أبو الحسن العريضيّ- نسبة الى العريض كزبير واد بالمدينة به أموال لأهلها ذكره الزبيديّ في تاج العروس« عرض»
Ali Al-Ureyzi – He is Abu Al-Hassan Al-Ureyzi, linkied to Al-Ureyz like Zubeyr, a valled at Al-Medina, with him was wealth of his family. It is mentioned by Al-Zubeydi in ‘Taj A- Uroos’.
و قال: و إليه نسب الإمام أبو الحسن عليّ بن جعفر العريضيّ لانه نزل به و سكنه، فأولاده العريضيون و به يعرفون و فيهم كثرة و عدد اه و كان اصغر ولد أبيه، مات أبوه و هو طفل،
And he said, ‘And to him is linked the imam Abu Al-Hassan Ali Bin Ja’far Al-Areyzi, because he had lodged with him and dwelled with him. His children are at Al Al-Ureyzoun, and they are recognised by it, and among them are a large number, and he was youngest of the sons of his father-asws. His father-asws passed away while he was a child’.
خرج مع أخيه محمد- الديباج- حين نهض بمكّة مع جماعة الطالبيين. كما انه اشترك مع اخيه زيد بن موسى و العباس بن محمّد الجعفرى في ثورة البصرة أيّام ابى السرايا سنة 199 ثمّ رجع عن ذلك و كان يرى راى الإماميّة،
He went out (rebelled) with his brother Muhammad Al Deebaaj, when he got up at Makkah with a group of the Al-Talibeen, like what he has participated with his brother Zayd son of Musa-asws, and Al-Abbas Bin Muhammad Al-Ja’fary in a revolution of Al-Basra in the days of Abu Al-Saraya in the year 199 AH. Then he retracted from that, and he was viewing the view of the Imamites.
عده الشيخ في رجاله من أصحاب الأئمّة الصادق و الكاظم و الرضا عليهم السلام
The sheykh counted him in his ‘Rijal’ from companions of the Imams-asws Al-Sadiq-asws and Al-Kazim-asws and Al-Reza-asws.
و ذكره الذهبي في العبر ج 1 ص 358 و قال: كان من جلة السادة الاشراف، و ترجمه سماحة سيدى الوالد روحى فداه في شرح مشيخة الفقيه
And Al-Zahby mentioned him in ‘Al-Abr’, Vol 1 Page 358, and he said, ‘He was from the majestic chiefs, the nobles. And he is interpreted as an eminent forgiving (person) by Al-walid, may my soul be sacrificed for him, in the commentary of the elders of the jurists.
و ذكر ان في الكافي ما يدلّ على بقائه حيا الى سنة 252 و نبه على خطأ ابن حجر في تقريب التهذيب حيث ذكر موته سنة 210 تابعا للذهبى في العبر و غيره، و كان سيدى دام ظله قد اعتمد قول ابن حجر في شرح مشيخة الاستبصار ج 4 ص 332 عمر أكثر من مائة سنة،
And it is mentioned in ‘Al Kafi’ what evidence upon his remaining alive up to the year 252, and it has been alerted upon an error by Ibn Hajar in ‘Taqreeb al Tahzeeb’, when he mentioned his death in the year 210, following al Zahby in ‘Al-Abr’, and other. And my chief, may his shade be constant, has relied upon the word of Ibn Hajar in the commentary of ‘Masheykh Al-Istibsar’ Vol 4 Page 332, his age being more than one hundred years.
له كتاب المناسك، و كتاب الحلال و الحرام و لعله هو المسائل التي سأل عنها أخاه موسى بن جعفر« ع» و الاخبار دالة على جلالة قدره و عظم شأنه.
From him is ‘Kitab Al-Manasik’, and ‘Kitab Al-Halal Wa Al-Haram’, and perhaps these are the questions which he had asked his brother Musa-asws Bin Ja’far-asws about, and the reports point upon the majesty of his worth and the magnificence of his affairs’.
ذكره مصعب الزبيرى في كتابه نسب قريش ص 63 و العميدى في مشجره ص 76 و الشيخ المفيد في ارشاده و قال: كان فاضلا نبيلا اه و قال مصعب في كتابه: لا بقية له
Al-Abbas – He is mentioned by Mas’ab Al-Zubeyri in his book ‘Nasab Qureysh’, Page 63, and Al-Ameydi in ‘Mashjarah’, Page 76, and the Sheykh Al-Mufeed in his (book) ‘Irshad’, and he said, ‘He was meritorious, noble’. And Mas’ab said in his book, ‘There is no posterity for him’’.
27- ني، الغيبة للنعماني مُحَمَّدُ بْنُ هَمَّامٍ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ أَبِي نَجِيحٍ الْمِسْمَعِيِّ عَنِ الْفَيْضِ بْنِ الْمُخْتَارِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي الْأَرْضِ أَتَقَبَّلُهَا مِنَ السُّلْطَانِ ثُمَّ أُوَاجِرُهَا مِنَ الْغَيْرِ عَلَى أَنَّ مَا أَخْرَجَ اللَّهُ فِيهَا مِنْ شَيْءٍ كَانَ لِي مِنْ ذَلِكَ النِّصْفُ أَوِ الثُّلُثُ أَوْ أَقَلُّ مِنْ ذَلِكَ أَوْ أَكْثَرُ هَلْ يَصْلُحُ ذَلِكَ قَالَ لَا بَأْسَ بِهِ
(The book) ‘Al Ghayba’ of Al Numani – Muhammad Bin Hammam, from Humeyd Bin Ziyad, from Al-Hassan Bin Sama’at, from Ahmad Bin Al-Hassan, from Abu Najeeh Al Mismaie, from Al Fayz Bin Al Mukhtar who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! What are you-asws saying regarding the land? Can I accept it from the sultan, then rent it out to someone else based upon that whatever Allah-azwj Brings forth from it, of anything, there would be for me from that, the half, or the third, or less than that or more. Would that be correct?’ He-asws said: ‘There is no problem with it’.
فَقَالَ لَهُ إِسْمَاعِيلُ ابْنُهُ يَا أَبَتَاهْ لِمَ يحفظ [تَحَفَّظُ] قَالَ أَ وَ لَيْسَ كَذَلِكَ أُعَامِلُ أَكَرَتِي يَا بُنَيَّ أَ لَيْسَ مِنْ أَجْلِ ذَلِكَ كَثِيراً مَا أَقُولُ لَكَ الْزَمْنِي فَلَا تَفْعَلُ فَقَامَ إِسْمَاعِيلُ فَخَرَجَ
His-asws son Ismail said to him-asws, ‘O father-asws! Why were you-asws protective?’ He-asws said: ‘Or isn’t it like that I-asws treat my-asws cultivation? O my-asws son! Or isn’t from that reason I-asws frequently tell you to adhere with me-asws, and you are not doing so?’ Ismail stood up and went out.
فَقُلْتُ جُعِلْتُ فِدَاكَ فَمَا عَلَى إِسْمَاعِيلَ أَلَّا يَلْزَمَكَ إِذَا كُنْتَ مَتَى مَضَيْتَ أَفْضَيْتَ الْأَشْيَاءَ إِلَيْهِ مِنْ بَعْدِكَ كَمَا أُفْضِيَتِ الْأَشْيَاءُ إِلَيْكَ مِنْ بَعْدِ أَبِيكَ
I said, ‘May I be sacrificed for you-asws! So it is not upon Ismail except that he should adhere with you-asws, when you-asws pass away then you-asws would be pouring the things to him from after you-asws like what the thing had been poured to him-asws from after your-asws father.
فَقَالَ يَا فَيْضُ إِنَّ إِسْمَاعِيلَ لَيْسَ مِنِّي كَمَا أَنَا مِنْ أَبِي
He-asws said: ‘O Fayz! Ismail isn’t from me-asws like what I-asws am from my-asws father-asws’.
قُلْتُ جُعِلْتُ فِدَاكَ فَقَدْ كَانَ لَا شَكَّ فِي أَنَّ الرِّحَالَ تُحَطُّ إِلَيْهِ مِنْ بَعْدِكَ فَإِنْ كَانَ مَا نَخَافُ وَ نَسْأَلُ اللَّهَ مِنْ ذَلِكَ الْعَافِيَةَ فَإِلَى مَنْ
I said, ‘May I be sacrificed for you-asws! There was no doubt in my mind that the travellers would be coming to him from after you-asws. If it happens what we are fearing (your-asws expiry), and we ask for the well-being of Allah-azwj from that, then to whom?’
وَ أَمْسَكَ عَنِّي فَقَبَّلْتُ رُكْبَتَيْهِ وَ قُلْتُ ارْحَمِ شَيْبَتِي فَإِنَّمَا هِيَ النَّارُ إِنِّي وَ اللَّهِ لَوْ طَمِعْتُ أَنْ أَمُوتَ قَبْلَكَ مَا بَالَيْتُ وَ لَكِنِّي أَخَافُ أَنْ أَبْقَى بَعْدَكَ
And he-asws withheld from me, so I kissed his-asws knees and I said, ‘Have mercy on my grey hair, for rather, it is the fire. By Allah-azwj! If I were to covet to be dying before you-asws, I would not care, but I fear I would remain alive after you-asws’.
فَقَالَ لِي مَكَانَكَ ثُمَّ قَامَ إِلَى سِتْرٍ فِي الْبَيْتِ فَرَفَعَهُ وَ دَخَلَ فَمَكَثَ قَلِيلًا ثُمَّ صَاحَ بِي يَا فَيْضُ ادْخُلْ فَدَخَلْتُ فَإِذَا هُوَ بِمَسْجِدٍ قَدْ صَلَّى وَ انْحَرَفَ عَنِ الْقِبْلَةِ فَجَلَسْتُ بَيْنَ يَدَيْهِ
He-asws said to me: ‘Stay in your place!’ Then he-asws stood up to a curtain in the room and raised it and entered. He-asws remained for a little while, then shouted at me: ‘O Fayz, enter!’ I entered, and behold, he-asws was at a Masjid and had prayed Salat, and he-asws turned around from the Qiblah. So, I sat in front of him-asws.
فَدَخَلَ عَلَيْهِ أَبُو الْحَسَنِ مُوسَى ع وَ هُوَ يَوْمَئِذٍ غُلَامٌ فِي يَدِهِ دِرَّةٌ فَأَقْعَدَهُ عَلَى فَخِذِهِ وَ قَالَ لَهُ بِأَبِي أَنْتَ وَ أُمِّي مَا هَذِهِ الْمِخْفَقَةُ الَّتِي بِيَدِكَ
Abu Al-Hassan Musa-asws entered, and on that day he-asws was a boy. In his hand was a whip. I seated him-asws upon his-asws thigh and I said to him-asws, ‘May my father and my mother be (sacrificed for) you-asws! What is this whip which I see in your-asws hand?’
فَقَالَ مَرَرْتُ بِعَلِيٍّ أَخِي وَ هُوَ فِي يَدِهِ وَ هُوَ يَضْرِبُ بِهَا بَهِيمَةً فَانْتَزَعْتُهَا مِنْ يَدِهِ
He-asws said: ‘I passed by my-asws brother Ali, and it was in his hand and he was beating an animal with it, so I-asws snatched it away from his hand’.
فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا فَيْضُ إِنَّ رَسُولَ اللَّهِ أُفْضِيَتْ إِلَيْهِ صُحُفُ إِبْرَاهِيمَ وَ مُوسَى فَائْتَمَنَ عَلَيْهَا عَلِيّاً ثُمَّ ائْتَمَنَ عَلَيْهَا عَلِيٌّ الْحَسَنَ ثُمَّ ائْتَمَنَ عَلَيْهَا الْحَسَنُ الْحُسَيْنَ وَ ائْتَمَنَ الْحُسَيْنُ عَلَيْهَا عَلِيَّ بْنَ الْحُسَيْنِ ثُمَّ ائْتَمَنَ عَلَيْهَا عَلِيُّ بْنُ الْحُسَيْنِ مُحَمَّدَ بْنَ عَلِيٍّ وَ ائْتَمَنَنِي عَلَيْهَا أَبِي
Abu Abdullah-asws said to me: ‘O Fayz! Rasool-Allah-azwj, the Parchments of Ibrahim-as and Musa-as were Given to him-saww. He-saww entrusted Ali-asws upon these. Then Ali-asws entrusted these to Al-Hassan-asws. Then Al-Hassan-asws entrusted these to Al-Husayn-asws, and Al-Husayn-asws entrusted these to Ali-asws Bin Al-Husayn-asws. Then Ali-asws Bin Al-Husayn-asws entrusted these to Muhammad-asws Bin Ali-asws, and my-asws father-asws entrusted these to me-asws.
فَكَانَتْ عِنْدِي وَ لِهَذَا ائْتَمَنْتُ ابْنِي هَذَا عَلَيْهَا عَلَى حَدَاثَتِهِ وَ هِيَ عِنْدَهُ
These were with me-asws, and for this, I-asws shall entrust to this son-asws of mine-asws upon these, upon his-asws young age, and these would be with him-asws’.
فَعَرَفْتُ مَا أَرَادَ فَقُلْتُ جُعِلْتُ فِدَاكَ زِدْنِي
I understood what he-asws intended, so I said, ‘May I be sacrificed for you-asws! Increase for me’.
فَقَالَ يَا فَيْضُ إِنَّ أَبِي كَانَ إِذَا أَرَادَ أَنْ لَا تُرَدَّ لَهُ دَعْوَةٌ أَجْلَسَنِي عَنْ يَمِينِهِ وَ دَعَا فَأَمَّنْتُ فَلَا تُرَدُّ لَهُ دَعْوَةٌ وَ كَذَلِكَ أَصْنَعُ بِابْنِي هَذَا وَ قَدْ ذَكَرْتُ أَمْسِ بِالْمَوْقِفِ فَذَكَرْتُكَ بِخَيْرٍ
He-asws said: ‘O Fayz! My-asws father-asws, whenever he-asws wanted that a supplication not be refused to him-asws, would have me-asws seated on his-asws right, and he would supplicate, and I-asws would say ‘Ameen’. So no supplication was refused to him-asws, and similar to that is what I-asws do with this son-asws of mine-asws, and yesterday I-asws mentioned the pausing (of Qiyamah), so I-asws remembered you with goodness’.
قَالَ فَيْضٌ فَبَكَيْتُ سُرُوراً ثُمَّ قُلْتُ لَهُ يَا سَيِّدِي زِدْنِي
Fayz said, ‘I wept with happiness. Then I said to him-asws, ‘O my Master-asws! Increase for me’.
فَقَالَ إِنَّ أَبِي كَانَ إِذَا أَرَادَ سَفَراً وَ أَنَا مَعَهُ فَنَعَسَ وَ كَانَ عَلَى رَاحِلَتِهِ أَدْنَيْتُ رَاحِلَتِي مِنْ رَاحِلَتِهِ فَوَسَّدْتُهُ ذِرَاعِي الْمِيلَ وَ الْمِيلَيْنِ حَتَّى يَقْضِيَ وَطَرَهُ مِنَ النَّوْمِ وَ كَذَلِكَ يَصْنَعُ بِي وَلَدِي هَذَا
He-asws said: ‘My-asws father-asws, whenever he-asws intended a journey and I-asws was with him-asws, he-asws would sleep upon his riding animal. I-asws would draw my-asws ride close to his-asws ride and use my-asws arm as a pillow for him-asws for the mile and two miles until he-asws would fulfil his-asws purpose from the sleep, and like what is what this son-asws of mine-asws does with me-asws’.
فَقُلْتُ زِدْنِي جُعِلْتُ فِدَاكَ
I said, ‘Increase for me, may I be sacrificed for you-asws!’
فَقَالَ يَا فَيْضُ إِنِّي لَأَجِدُ بِابْنِي هَذَا مَا كَانَ يَعْقُوبُ يَجِدُهُ مِنْ يُوسُفَ
He-asws said: ‘O Fayz! I-asws tend to feel for this son-asws of mine-asws what Yaqoub-as used to feel from Yusuf-as’.
فَقُلْتُ سَيِّدِي زِدْنِي
I said, ‘My Master-asws, increase for me!’
فَقَالَ هُوَ صَاحِبُكَ الَّذِي سَأَلْتَ عَنْهُ قُمْ فَأَقِرَّ لَهُ بِحَقِّهِ فَقُمْتُ حَتَّى قَبَّلْتُ يَدَهُ وَ رَأْسَهُ وَ دَعَوْتُ اللَّهَ لَهُ
He-asws said: ‘He-asws is your Master-asws, the one you are asking about’. Stand and acknowledge to him-asws with his-asws right!’ I stood until I kissed his-asws hand and his-asws head and supplicated to Allah-azwj for him-asws.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَا إِنَّهُ لَمْ يُؤْذَنْ لِي فِي الْمَرَّةِ الْأُولَى مِنْكَ فَقُلْتُ جُعِلْتُ فِدَاكَ أُخْبِرُ بِهِ عَنْكَ قَالَ نَعَمْ أَهْلَكَ وَ وُلْدَكَ وَ رُفَقَاءَكَ
Abu Abdullah-asws said: ‘But, there was no Permission for me-asws during the first time from you’. I said, ‘May I be sacrificed for you-asws! Can I inform about him-asws from you-asws?’ He-asws said: ‘Yes, your wife, and your children, and your friends’.
وَ كَانَ مَعِي أَهْلِي وَ وُلْدِي وَ كَانَ مَعِي يُونُسُ بْنُ ظَبْيَانَ مِنْ رُفَقَائِي فَلَمَّا أَخْبَرْتُهُمْ حَمِدُوا اللَّهَ عَلَى ذَلِكَ وَ قَالَ يُونُسُ- لَا وَ اللَّهِ حَتَّى أَسْمَعَ ذَلِكَ مِنْهُ وَ كَانَتْ فِيهِ عَجَلَةٌ فَخَرَجَ فَاتَّبَعْتُهُ
And my wife and my children were with me, and with me was Yunus Bin Zabyan, from my friends. When I informed them, they praised Allah-azwj upon that. And Yunus said, ‘No, by Allah-azwj, until I hear that from him-asws!’ And there was haste in him. So, he went out, and I followed him.
فَلَمَّا انْتَهَيْتُ إِلَى الْبَابِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَهُ وَ قَدْ سَبَقَنِي يُونُسُ الْأَمْرُ كَمَا قَالَ لَكَ فَيْضٌ اسْكُتْ وَ اقْبَلْ فَقَالَ سَمِعْتُ وَ أَطَعْتُ ثُمَّ دَخَلْتُ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع حِينَ دَخَلْتُ يَا فَيْضُ زرقه قُلْتُ لَهُ قَدْ فَعَلْتُ.
When he ended up to the door, I heard Abu Abdullah-asws saying to him, and Yunus had preceded me: ‘The matter is like what Fayz has said to you. Be silent and accept’. He said, ‘I listen and obey’. Then I entered, so Abu Abdullah-asws said to me when I entered: ‘O Fayz! You have told him’. I said, ‘I have done so’’.[34]
28- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْمُحَمَّدِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: وَصَفَ إِسْمَاعِيلُ أَخِي لِأَبِي عَبْدِ اللَّهِ ع دِينَهُ وَ اعْتِقَادَهُ فَقَالَ إِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَنَّكُمْ وَ وَصَفَهُمْ يَعْنِي الْأَئِمَّةَ وَاحِداً وَاحِداً حَتَّى انْتَهَى إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ وَ إِسْمَاعِيلُ مِنْ بَعْدِكَ قَالَ أَمَّا إِسْمَاعِيلُ فَلَا.
(The book) ‘Al Ghaybat’ of Al Numani – Ibn Uqdah, from Ja’far Bin Abdullah Al Muhammadi, from Ibn Fazzal, from Safwan Bin Yahya, from Is’haq Bin Ammar who said,
‘My brother Ismail described his religion and his beliefs to Abu Abdullah-asws. He said, ‘I testify that there is no god except Allah-azwj, and Muhammad-saww is Rasool-Allah-saww, and you-asws’, and he described them-asws, meaning the Imams-asws, one by one, until he ended up to Abu Abdullah-asws. He said, ‘And Ismail from after you-asws’. He-asws said: ‘As for Ismail, so no’’.[35]
29- كش، رجال الكشي الْفَطَحِيَّةُ هُمُ الْقَائِلُونَ بِإِمَامَةِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ سُمُّوا بِذَلِكَ لِأَنَّهُ قِيلَ إِنَّهُ كَانَ أَفْطَحَ الرَّأْسِ وَ قَالَ بَعْضُهُمْ كَانَ أَفْطَحَ الرِّجْلَيْنِ وَ قَالَ بَعْضُهُمْ إِنَّهُمْ نُسِبُوا إِلَى رَئِيسٍ مِنْ أَهْلِ الْكُوفَةِ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ فطيح
(The book) ‘Rijal’ of Al Kashy –
‘The Fatahiyya (sect), they are the believers in the imamate of Abdullah son of Ja’far-asws Bin Muhammad-asws, and they have been named with that because it is said because he was of broad head (Aftah), and some of them said, he was of broad legs, and some of them said, they are linked to a chief from the people of Al-Kufa called Abdullah Bin Fateeh.
وَ الَّذِينَ قَالُوا بِإِمَامَتِهِ عَامَّةُ مَشَايِخِ الْعِصَابَةِ وَ فُقَهَاؤُهَا مَالُوا إِلَى هَذِهِ الْمَقَالَةِ فَدَخَلَتْ عَلَيْهِمُ الشُّبْهَهُ لِمَا رُوِيَ عَنْهُمْ ع أَنَّهُمْ قَالُوا الْإِمَامَةُ فِي الْأَكْبَرِ مِنْ وُلْدِ الْإِمَامِ إِذَا مَضَى إِمَامٌ
And those who said (believed) in his imamate, more of them were elders of the tribe and their jurists, having inclined to this word. But the doubt entered upon them due to what was reported from them-asws. They said, ‘The Imamate is to be in the eldest from the sons of the Imam-asws when an Imam-asws passes away.
ثُمَّ مِنْهُمْ مَنْ رَجَعَ عَنِ الْقَوْلِ بِإِمَامَتِهِ لَمَّا امْتَحَنَهُ بِمَسَائِلَ مِنَ الْحَلَالِ وَ الْحَرَامِ لَمْ يَكُنْ عِنْدَهُ فِيهَا جَوَابٌ وَ لَمَّا ظَهَرَ مِنْهُ مِنَ الْأَشْيَاءِ الَّتِي لَا يَنْبَغِي أَنْ تَظْهَرَ مِنَ الْإِمَامِ
Then from them there were ones who retracted from the word with his imamate due to him being tested with the questions from the Permissibles and the Prohibitions, and there was no answer with him regarding these, and due to what appeared from him from the things which it was not appropriate that these appear from the (real) Imam-asws.
ثُمَّ إِنَّ عَبْدَ اللَّهِ مَاتَ بَعْدَ أَبِيهِ بِسَبْعِينَ يَوْماً فَرَجَعَ الْبَاقُونَ إِلَّا شُذَّاذاً مِنْهُمْ عَنِ الْقَوْلِ بِإِمَامَتِهِ إِلَى الْقَوْلِ بِإِمَامَةِ أَبِي الْحَسَنِ مُوسَى ع وَ رَجَعُوا إِلَى الْخَبَرِ الَّذِي رُوِيَ أَنَّ الْإِمَامَةَ- لَا تَكُونُ فِي الْأَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ وَ بَقِيَ شُذَّاذٌ مِنْهُمْ عَلَى الْقَوْلِ بِإِمَامَتِهِ وَ بَعْدَ أَنْ مَاتَ قَالَ بِإِمَامَةِ أَبِي الْحَسَنِ مُوسَى ع.
Then Abdullah died after him father-asws within seventeen days, so the rest retracted except for a small group from them, from the word with his imamate, to the word with the Imamate of Abu Al-Hassan Musa-asws, and they returned to the Hadeeth which is reported that the Imamate cannot happen to be in the two brothers after Al-Hassan-asws and Al-Husayn-asws, and a small group from them remained upon the word with his imamate, and after he had died, saying with the Imamate of Abu Al-Hassan Musa-asws’’.[36]
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِمُوسَى يَا بُنَيَّ إِنَّ أَخَاكَ سَيَجْلِسُ مَجْلِسِي وَ يَدَّعِي الْإِمَامَةَ بَعْدِي فَلَا تُنَازِعْهُ بِكَلِمَةٍ فَإِنَّهُ أَوَّلُ أَهْلِي لُحُوقاً بِي.
And it is reported from Abu Abdullah-asws having said to Musa-asws: ‘O my-asws son-asws! Your-asws brother will be sitting in my-asws seat and claiming the Imamate after me-asws, so do not dispute him with a word, for he would be the first one of my-asws family members to join with me-asws’’.[37]
30- كش، رجال الكشي جَعْفَرُ بْنُ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي يَحْيَى عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: كُنَّا بِالْمَدِينَةِ بَعْدَ وَفَاةِ أَبِي عَبْدِ اللَّهِ ع أَنَا وَ مُؤْمِنُ الطَّاقِ وَ أَبُو جَعْفَرٍ وَ النَّاسُ مُجْتَمِعُونَ عَلَى أَنَّ عَبْدَ اللَّهِ صَاحِبُ الْأَمْرِ بَعْدَ أَبِيهِ فَدَخَلْنَا عَلَيْهِ أَنَا وَ صَاحِبُ الطَّاقِ وَ النَّاسُ مُجْتَمِعُونَ عِنْدَ عَبْدِ اللَّهِ وَ ذَلِكَ أَنَّهُمْ رَوَوْا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ الْأَمْرَ فِي الْكَبِيرِ مَا لَمْ يَكُنْ بِهِ عَاهَةٌ
(The book) ‘Rijal’ of Al Kashy – Ja’far Bin Muhammad, from Al-Hassan Bin Ali Bin Al Numan, from Abu Yahya, from Hisham Bin Salim who said,
‘We were at Al-Medina after the expiry of Abu Abdullah-asws, I am Momin Al-Taaq, and Abu Ja’far (Al-Ahowl), and the people were uniting upon that Abdullah is Master of the command after his father-asws. So we entered to see him, I and companion of Al-Taaq, and the people were gathering in the presence of Abdullah (son of Ja’far-asws), and that is because they were reported from Abu Abdullah-asws that the command would be in the elders, for as long as there does not happen to be any disability with him.
فَدَخَلْنَا نَسْأَلُهُ عَمَّا كُنَّا نَسْأَلُ عَنْهُ أَبَاهُ فَسَأَلْنَاهُ عَنِ الزَّكَاةِ فِي كَمْ تَجِبُ قَالَ فِي مِائَتَيْنِ خَمْسَةٌ قُلْنَا فَفِي مِائَةٍ قَالَ دِرْهَمَانِ وَ نِصْفٌ قُلْنَا لَهُ وَ اللَّهِ مَا تَقُولُ الْمُرْجِئَةُ هَذَا فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ فَقَالَ لَا وَ اللَّهِ مَا أَدْرِي مَا تَقُولُ الْمُرْجِئَةُ
We entered to ask him about what we had asked his father-asws. We asked him about the Zakat, how much is obligated. He said, ‘Five in two hundred’. We said, ‘In one hundred?’ He said, ‘Two Dirhams and a half’. We said to him, ‘By Allah-azwj! What are you saying regarding this Murjiites’. He raised his hands towards the sky and said, ‘No, by Allah-azwj! I do not know what the Murjiites are saying’.
قَالَ فَخَرَجْنَا مِنْ عِنْدِهِ ضُلَّالًا لَا نَدْرِي إِلَى أَيْنَ نَتَوَجَّهُ أَنَا وَ أَبُو جَعْفَرٍ الْأَحْوَلُ فَقَعَدْنَا فِي بَعْضِ أَزِقَّةِ الْمَدِينَةِ بَاكِينَ حَيَارَى- لَا نَدْرِي إِلَى مَنْ نَقْصِدُ وَ إِلَى مَنْ نَتَوَجَّهُ نَقُولُ إِلَى الْمُرْجِئَةِ إِلَى الْقَدَرِيَّةِ إِلَى الزَّيْدِيَّةِ إِلَى الْمُعْتَزِلَةِ إِلَى الْخَوَارِجِ
He (the narrator) said, ‘We came out from his presence lost, not knowing where we should be heading to, I and Abu Ja’far Al-Ahowl. We said in one of the alleyways of Al-Medina weeping, confused, not knowing who to aim for and to whom we should be heading. We said, ‘To the Murjiites, to the Qadiriya, to the atheists, to the Mutazilites, to the Khawarijites.
قَالَ فَنَحْنُ كَذَلِكَ إِذْ رَأَيْتُ رَجُلًا شَيْخاً لَا أَعْرِفُهُ يُومِئُ إِلَيَّ بِيَدِهِ فَخِفْتُ أَنْ يَكُونَ عَيْناً مِنْ عُيُونِ أَبِي جَعْفَرٍ وَ ذَلِكَ أَنَّهُ كَانَ لَهُ بِالْمَدِينَةِ جَوَاسِيسُ يَنْظُرُونَ عَلَى مَنِ اتَّفَقَ شِيعَةُ جَعْفَرٍ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ فَيَضْرِبُونَ عُنُقَهُ فَخِفْتُ أَنْ يَكُونَ مِنْهُمْ
He (the narrator) said, ‘We were like that when I saw an old man I did not know, gesturing to me with his hand. I feared that he might happen to be a spy from the spies of Abu Ja’far (Al-Mansour), and that is because there were spies for him at Al-Medina looking at the ones concurring with the Shias of Ja’far-asws, may the Salawaat and the greetings be upon him-asws, so they would strike off his neck. So, I feared that he might be from them.
فَقُلْتُ لِأَبِي جَعْفَرٍ تَنَحَّ فَإِنِّي خَائِفٌ عَلَى نَفْسِي وَ عَلَيْكَ وَ إِنَّمَا يُرِيدُنِي لَيْسَ يُرِيدُكَ فَتَنَحَّ عَنِّي لَا تَهْلِكْ وَ تُعِينَ عَلَى نَفْسِكَ فَتَنَحَّى غَيْرَ بَعِيدٍ وَ تَبِعْتُ الشَّيْخَ وَ ذَلِكَ أَنِّي ظَنَنْتُ أَنِّي لَا أَقْدِرُ عَلَى التَّخَلُّصِ مِنْهُ
I said to Abu Ja’far (Al-Ahowl), ‘Keep aside, for I fear upon myself and upon you, and rather he is wanting me. He doesn’t want you. So step aside from me, do not be destroyed and assist against your own self’. He went aside, not far, and I followed the old man, and that is because I thought I was not able upon finishing from him.
فَمَا زِلْتُ أَتْبَعُهُ حَتَّى وَرَدَ بِي عَلَى بَابِ أَبِي الْحَسَنِ مُوسَى ع ثُمَّ خَلَّانِي وَ مَضَى فَإِذَا خَادِمٌ بِالْبَابِ فَقَالَ لِي ادْخُلْ رَحِمَكَ اللَّهُ
I did not cease to follow him until he arrived with me at the door of Abu Al-Hassan Musa-asws. Then he left me along and went away, and there was a servant at the door. He said to me, ‘Enter, may Allah-azwj have Mercy on you!’
قَالَ فَدَخَلْتُ فَإِذَا أَبُو الْحَسَنِ ع فَقَالَ لِي ابْتِدَاءً- لَا إِلَى الْمُرْجِئَةِ وَ لَا إِلَى الْقَدَرِيَّةِ وَ لَا إِلَى الزَّيْدِيَّةِ وَ لَا إِلَى الْمُعْتَزِلَةِ وَ لَا إِلَى الْخَوَارِجِ إِلَيَّ إِلَيَّ إِلَيَّ
He (the narrator) said, ‘I entered, and there was Abu Al-Hassan-asws. He-asws said to me initiating: ‘Neither to the Murjiites, nor to the Qadiriya, nor to the atheists, nor to the Mutazila, nor to the Kharijites. To me-asws! To me-asws! To me-asws!’
قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَضَى أَبُوكَ قَالَ نَعَمْ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ لَنَا بَعْدَهُ فَقَالَ إِنْ شَاءَ اللَّهُ أَنْ يَهْدِيَكَ هَدَاكَ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! Your-asws father-asws has passed away’. He-asws said: ‘Yes’. I said, ‘May I be sacrificed for you-asws! Who is for us after him-asws?’ He-asws said: ‘If Allah-azwj so Desires to Guide you, He-azwj will Guide you’.
قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ عَبْدَ اللَّهِ يَزْعُمُ أَنَّهُ مِنْ بَعْدِ أَبِيهِ قَالَ يُرِيدُ عَبْدُ اللَّهِ أَنْ لَا يُعْبَدَ اللَّهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ لَنَا بَعْدَهُ فَقَالَ إِنْ شَاءَ اللَّهُ أَنْ يَهْدِيَكَ هَدَاكَ أَيْضاً
I said, ‘May I be sacrificed for you-asws! Abdullah claims that he is from after his father-asws!’ He-asws said: ‘Abdullah wants that Allah-azwj should not be worshipped’. I said to him-asws, ‘May I be sacrificed for you-asws! So who is for us after him-asws?’ He-asws said: ‘If Allah-azwj so Desires to Guide you, He-azwj will Guide you as well’.
قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ هُوَ قَالَ لِي مَا أَقُولُ ذَلِكَ قُلْتُ فِي نَفْسِي لَمْ أُصِبْ طَرِيقَ الْمَسْأَلَةِ
I said, ‘May I be sacrificed for you-asws! You-asws are he-asws?’ He-asws said to me: ‘I-asws am not saying that’. I said within myself, ‘I was not correct in the way of questioning’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ عَلَيْكَ إِمَامٌ قَالَ لَا فَدَخَلَنِي شَيْءٌ لَا يَعْلَمُهُ إِلَّا اللَّهُ إِعْظَاماً لَهُ وَ هَيْبَةً أَكْثَرَ مَا كَانَ يَحُلُّ بِي مِنْ أَبِيهِ إِذَا دَخَلْتُ عَلَيْهِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Is there an Imam-asws upon you-asws?’ He-asws said: ‘No’. So something entered me, none knows it except Allah-azwj, in reverence to him-asws and a lot of awe, what used to be released with me from his-asws father-asws whenever I had entered to see him-asws.
قُلْتُ جُعِلْتُ فِدَاكَ أَسْأَلُكَ عَمَّا كَانَ يُسْأَلُ أَبُوكَ فَقَالَ سَلْ تُخْبَرْ وَ لَا تُذِعْ فَإِنْ أَذَعْتَ فَهُوَ الذَّبْحُ فَسَأَلْتُهُ فَإِذَا هُوَ بَحْرٌ
I said, ‘May I be sacrificed for you-asws! I ask you-asws about what your-asws father-asws was asked about’. He-asws said: ‘Ask, you shall be informed, and do not broadcast, for if you were to broadcast it, it would be the slaughter’. So I asked him-asws, and behold, he-asws was an ocean (of knowledge).
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ شِيعَتُكَ وَ شِيعَةُ أَبِيكَ ضُلَّالٌ فَأُلْقِي إِلَيْهِمْ وَ أَدْعُوهُمْ إِلَيْكَ فَقَدْ أَخَذْتَ عَلَيَّ بِالْكِتْمَانِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Your-asws Shias and Shias of your-asws father-asws are lost, so can I cast to them and call them to you-asws, for you-asws have taken upon me with the concealing’.
قَالَ مَنْ آنَسْتَ مِنْهُمْ رُشْداً فَأَلْقِ عَلَيْهِمْ وَ خُذْ عَلَيْهِمْ بِالْكِتْمَانِ فَإِنْ أَذَاعُوا فَهُوَ الذَّبْحُ وَ أَشَارَ بِيَدِهِ إِلَى حَلْقِهِ
He-asws said: ‘One whom you can perceive the guidance from them, the cast unto them and take the concealment upon them, for if they were to broadcast, it would be the slaughter’ – and he-asws indicated by his-asws hand to his-asws throat.
قَالَ فَخَرَجْتُ مِنْ عِنْدِهِ فَلَقِيتُ أَبَا جَعْفَرٍ فَقَالَ لِي مَا وَرَاكَ قَالَ قُلْتُ الْهُدَى قَالَ فَحَدَّثْتُهُ بِالْقِصَّةِ ثُمَّ لَقِيتُ الْمُفَضَّلَ بْنَ عُمَرَ وَ أَبَا بَصِيرٍ
He (the narrator) said, ‘I went out from his-asws presence and met Abu Ja’far (Al-Ahowl). He said to me, ‘What is behind you?’ I said, ‘The guidance’. So I narrated the story to him. Then I met Al-Mufazzal Bin Umar and Abu Baseer.
قَالَ فَدَخَلُوا عَلَيْهِ وَ سَلَّمُوا وَ سَمِعُوا كَلَامَهُ وَ سَأَلُوهُ ثُمَّ قَطَعُوا عَلَيْهِ
He (the narrator) said, ‘They entered to see him-asws, and greeted, and listened to his-asws talk, and asked him-asws. Then they cut off (from others) to him-asws.
ثُمَّ قَالَ ثُمَّ لَقِيتُ النَّاسَ أَفْوَاجاً قَالَ فَكَانَ كُلُّ مَنْ دَخَلَ عَلَيْهِ قَطَعَ عَلَيْهِ إِلَّا طَائِفَةً مِثْلَ عَمَّارٍ وَ أَصْحَابِهِ
Then he (the narrator) said, ‘Then I met the people in droves. It so happened that everyone who entered to see him-asws cut (himself off from others) to him-asws, except a group like Ammar and his companions.
فَبَقِيَ عَبْدُ اللَّهِ لَا يَدْخُلُ عَلَيْهِ أَحَدٌ إِلَّا قَلِيلًا مِنَ النَّاسِ قَالَ فَلَمَّا رَأَى ذَلِكَ وَ سَأَلَ عَنْ حَالِ النَّاسِ قَالَ فَأُخْبِرَ أَنَّ هِشَامَ بْنَ سَالِمٍ صَدَّ عَنْهُ النَّاسَ فَقَالَ هِشَامٌ فَأُقْعِدَ لِي بِالْمَدِينَةِ غَيْرُ وَاحِدٍ لِيَضْرِبُونِي.
Abdullah remained such there was no one entering to see him except a few from the people. When he saw that and asked about the state of the people, he was informed that Hisham Bin Salim had been hindering the people from him. Hisham said, ‘More than one was sitting for me at Al-Medina to strike me’’.[38]
31- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْخَشَّابِ عَنْ أَبِي أَسْبَاطٍ وَ غَيْرِهِ عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: قَالَ لِي رَجُلٌ أَحْسَبُهُ مِنَ الْوَاقِفَةِ مَا فَعَلَ أَخُوكَ أَبُو الْحَسَنِ قُلْتُ قَدْ مَاتَ قَالَ وَ مَا يُدْرِيكَ بِذَلِكَ قَالَ قُلْتُ اقْتُسِمَتْ أَمْوَالُهُ وَ أُنْكِحَتْ نِسَاؤُهُ وَ نَطَقَ النَّاطِقُ مِنْ بَعْدِهِ
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Al Khashab, from Abu Asbat and someone else,
‘From Ali son of Ja’far-asws Bin Muhammad-asws who said, ‘A man said to me, I reckon he was from the Waqifites, ‘What happened to your brother Abu Al-Hassan-asws?’ I said he-asws has died’. He said, ‘And what makes you know of that?’ I said, ‘I distributed his-asws wealth and got his-asws wives married, and the speaker spoke from after him-asws’.
قَالَ وَ مَنِ النَّاطِقُ مِنْ بَعْدِهِ قُلْتُ ابْنُهُ عَلِيٌّ قَالَ فَمَا فَعَلَ قُلْتُ لَهُ مَاتَ قَالَ وَ مَا يُدْرِيكَ أَنَّهُ مَاتَ قُلْتُ قُسِمَتْ أَمْوَالُهُ وَ نُكِحَتْ نِسَاؤُهُ وَ نَطَقَ النَّاطِقُ مِنْ بَعْدِهِ
He said, ‘And who is the speaker from after him-asws?’ I said, ‘His-asws son-asws Ali-asws’. He said, ‘So what happened?’ I said to him, ‘He-asws died’. He said, ‘And what makes you know he-asws died?’ I said, ‘I distributed his-asws wealth and got his-asws wives married, and the speaker spoke from after him-asws.
قَالَ وَ مَنِ النَّاطِقُ مِنْ بَعْدِهِ قُلْتُ أَبُو جَعْفَرٍ ابْنُهُ
He said, ‘And who is the speaker from after him-asws?’ I said, ‘Abu Ja’far-asws, his-asws son-asws’.
قَالَ فَقَالَ لَهُ أَنْتَ فِي سِنِّكَ وَ قَدْرِكَ وَ أَبُوكَ جَعْفَرُ بْنُ مُحَمَّدٍ تَقُولُ هَذَا القَوْلَ فِي هَذَا الْغُلَامِ قَالَ قُلْتُ مَا أَرَاكَ إِلَّا شَيْطَاناً
He (the narrator) said, ‘He said to him, ‘You are in your age, and your worth, and your father is Ja’far-asws Bin Muhammad-asws, and you are saying this word regarding this boy?’ I said, ‘You did not see except Satan-la’.
قَالَ ثُمَّ أَخَذَ بِلِحْيَتِهِ فَرَفَعَهَا إِلَى السَّمَاءِ ثُمَّ قَالَ فَمَا حِيلَتِي إِنْ كَانَ اللَّهُ رَآهُ أَهْلًا لِهَذَا وَ لَمْ يَرَ هَذِهِ الشَّيْبَةَ لِهَذَا أَهْلًا.
He (the narrator) said, ‘Then I grabbed his beard and raised it towards the sky, then said, ‘So what is my means if Allah-azwj were to See him-asws as rightful for this and He-azwj does not See this grey hair as being rightful for this?’’[39]
32- كش، رجال الكشي نَصْرُ بْنُ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ جَعْفَرٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع بِالْمَدِينَةِ وَ عِنْدَهُ عَلِيُّ بْنُ جَعْفَرٍ وَ أَعْرَابِيٌّ مِنْ أَهْلِ الْمَدِينَةِ جَالِسٌ فَقَالَ لِيَ الْأَعْرَابِيُّ مَنْ هَذَا الْفَتَى وَ أَشَارَ إِلَى أَبِي جَعْفَرٍ ع قُلْتُ هَذَا وَصِيُّ رَسُولِ اللَّهِ ص
(The book) ‘Rijal’ of Al Kashy – Nast Bin Al Sabbah, from Is’haq Bin Muhammad Al Basry,
‘From Al-Husayn son of Musa-asws Bin Ja’far-asws having said, ‘I was in the presence of Abu Ja’far-asws at Al-Medina, and in his-asws presence were Ali son of Ja’far-asws and a Bedouin from the people of Al-Medina, seated. The Bedouin said to me, ‘Who is this youth?’ – and he indicated to Abu Ja’far-asws. I said, ‘This is a successor-asws of Rasool-Allah-saww!’
قَالَ يَا سُبْحَانَ اللَّهِ- رَسُولُ اللَّهِ قَدْ مَاتَ مُنْذُ مِائَتَيْ سَنَةٍ وَ كَذَا وَ كَذَا سَنَةً وَ هَذَا حَدَثٌ كَيْفَ يَكُونُ هَذَا وَصِيَّ رَسُولِ اللَّهِ ص
He said, ‘O Glory be to Allah-azwj! Rasool-Allah-saww had been dead since two hundred years, and such and such years, and this one is of young age! How can this one be a successor-asws of Rasool-Allah-saww?’
قُلْتُ هَذَا وَصِيُّ عَلِيِّ بْنِ مُوسَى وَ عَلِيٌّ وَصِيُّ مُوسَى بْنِ جَعْفَرٍ وَ مُوسَى وَصِيُّ جَعْفَرِ بْنِ مُحَمَّدٍ وَ جَعْفَرٌ وَصِيُّ مُحَمَّدِ بْنِ عَلِيٍّ وَ مُحَمَّدٌ وَصِيُّ عَلِيِّ بْنِ الْحُسَيْنِ وَ عَلِيٌّ وَصِيُّ الْحُسَيْنِ وَ الْحُسَيْنُ وَصِيُّ الْحَسَنِ وَ الْحَسَنُ وَصِيُّ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَصِيُّ رَسُولِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ
I said, ‘This is a successor of Ali-asws Bin Musa-asws, and Ali-asws is successor of Musa-asws Bin Ja’far-asws, and Musa-asws is a successor-asws of Ja’far-asws Bin Muhammad-asws, and Ja’far-asws is a successor of Muhammad-asws Bin Ali-asws, and Muhammad-asws is successor of Ali-asws Bin Al-Husayn-asws, and Ali-asws is successor-asws of Al-Husayn-asws, and Al-Husayn-asws is successor-asws of Al-Hassan-asws, and Al-Hassan-asws is successor-asws of Ali-asws Bin Abu Talib-asws, and Ali-asws Bin Abu Talib-asws is successor-asws of Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon them-asws’.
قَالَ وَ دَنَا الطَّبِيبُ لِيَقْطَعَ لَهُ الْعِرْقَ فَقَامَ عَلِيُّ بْنُ جَعْفَرٍ فَقَالَ يَا سَيِّدِي تَبْدَأُ بِي لِتَكُونَ حِدَّةُ الْحَدِيدِ فِيَّ قَبْلَكَ
He (the narrator) said, ‘The doctor went near him to cut the vein for him. Ali son of Ja’far-asws stood up. He said, ‘O my Master-asws! Begin with me for the sharpness of the iron to be in me before you-asws’.
قَالَ قُلْتُ يَهْنِئُكَ هَذَا عَمُّ أَبِيهِ قَالَ وَ قَطَعَ لَهُ الْعِرْقَ ثُمَّ أَرَادَ أَبُو جَعْفَرٍ ع النُّهُوضَ فَقَامَ عَلِيُّ بْنُ جَعْفَرٍ ع فَسَوَّى لَهُ نَعْلَيْهِ حَتَّى يَلْبَسَهُمَا.
He (the narrator) said, ‘I said, ‘Congratulations to you! This is a son of your uncle!’ He cut the vein for him. Then Abu Ja’far-asws intended to get up, so Ali son of Ja’far-asws stood up and straightened his-asws slipper for him-asws until he-asws wore them’’.[40]
33- كا، الكافي حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانٍ عَنْ عَبْدِ اللَّهِ بْنِ رَاشِدٍ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع حِينَ مَاتَ إِسْمَاعِيلُ ابْنُهُ فَأُنْزِلَ فِي قَبْرِهِ ثُمَّ رَمَى بِنَفْسِهِ عَلَى الْأَرْضِ مِمَّا يَلِي الْقِبْلَةَ ثُمَّ قَالَ هَكَذَا صَنَعَ رَسُولُ اللَّهِ ص بِإِبْرَاهِيمَ.
(The book) ‘Al Kafi’ – Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Al Kindy, from Ahmad Bin Al-Hassan Al Maysami, from Aban, form Abdullah Bin Rashid who said,
‘I was with Abu Abdullah-asws when his-asws son-asws Ismail died, so he-asws descended in his grave. Then he-asws threw himself upon the ground from what follows the Qiblah, then said: ‘That is how Rasool-Allah-saww had done with Ibrahim-asws’’.[41]
34- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: رَأَيْتُ ابْناً لِأَبِي عَبْدِ اللَّهِ ع فِي حَيَاةِ أَبِي جَعْفَرٍ ع يُقَالُ لَهُ عَبْدُ اللَّهِ فَطِيمٌ قَدْ دَرَجَ فَقُلْتُ لَهُ يَا غُلَامُ مَنْ ذَا الَّذِي إِلَى جَنْبِكَ لِمَوْلًى لَهُمْ فَقَالَ هَذَا مَوْلَايَ فَقَالَ لَهُ الْمَوْلَى يُمَازِحُهُ لَسْتُ لَكَ بِمَوْلًى فَقَالَ ذَاكَ شَرٌّ لَكَ
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara who said,
‘I saw a son of Abu Abdullah-asws during the lifetime of Abu Ja’far-asws called Abdullah, of young age having had approached, so I said to him, ‘O boy! Who is that one by your side?’ – to a slave of theirs. He said, ‘This is my slave’. The slave said to him, jesting with him, ‘I am not a slave of yours’. He said, ‘That is worse for you’.
فَطَعَنَ فِي جِنَازَةِ الْغُلَامِ فَمَاتَ فَأُخْرِجَ فِي سَفَطٍ إِلَى الْبَقِيعِ فَخَرَجَ أَبُو جَعْفَرٍ ع وَ عَلَيْهِ جُبَّةُ خَزٍّ صَفْرَاءُ وَ عِمَامَةٌ صَفْرَاءُ وَ مِطْرَفُ خَزٍّ أَصْفَرُ فَانْطَلَقَ يَمْشِي إِلَى الْبَقِيعِ وَ هُوَ مُعْتَمِدٌ عَلَيَّ وَ النَّاسُ يُعَزُّونَهُ عَلَى ابْنِ ابْنِهِ
The boy was stabbed in a funeral and he died. They brought him out in a basket, to Al Baqi’e (a cemetery). Abu Ja’far-asws came out and upon him-asws was a coat of yellow Khazz (a furry material), and a turban of yellow Khazz, and a shawl of yellow Khazz. He-asws went walking to Al Baqi’e and he-asws was leaning upon me and the people were consoling him-asws upon a son of his-asws son-asws.
فَلَمَّا انْتَهَى إِلَى الْبَقِيعِ تَقَدَّمَ أَبُو جَعْفَرٍ ع فَصَلَّى عَلَيْهِ وَ كَبَّرَ عَلَيْهِ أَرْبَعاً ثُمَّ أَمَرَ بِهِ فَدُفِنَ ثُمَّ أَخَذَ بِيَدِي فَتَنَحَّى بِي ثُمَّ قَالَ إِنَّهُ لَمْ يَكُنْ يُصَلَّى عَلَى الْأَطْفَالِ إِنَّمَا كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَأْمُرُ بِهِمْ فَيُدْفَنُونَ مِنْ وَرَاءُ وَ لَا يُصَلِّي عَلَيْهِمْ وَ إِنَّمَا صَلَّيْتُ عَلَيْهِ مِنْ أَجْلِ أَهْلِ الْمَدِينَةِ كَرَاهِيَةَ أَنْ يَقُولُوا لَا يُصَلُّونَ عَلَى أَطْفَالِهِمْ.
When he ended up to Al Baqi’e, Abu Ja’far-asws went forward to pray Salaat upon him, and he-asws exclaimed four Takbeers upon him, then ordered for him, and he was buried. Then he-asws grabbed my hand and isolated with me, then said: ‘The Salaat did not happen to be upon the children, and rather, Amir Al Momineen-asws used to order with them, and they were buried afterwards, and Salaat was not prayed upon them. But rather, I-asws prayed Salaat upon him due to the people of Al-Medina, disliking that they should be saying, ‘They are not praying Salaat upon their children’’.[42]
35- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ خَلَّادٍ الصَّيْقَلِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عِمَادٍ قَالَ: كُنْتُ عِنْدَ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ ع جَالِساً وَ كُنْتُ أَقَمْتُ عِنْدَهُ سَنَتَيْنِ أَكْتُبُ عَنْهُ مَا سَمِعَ مِنْ أَخِيهِ يَعْنِي أَبَا الْحَسَنِ إِذْ دَخَلَ عَلَيْهِ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا ع الْمَسْجِدَ مَسْجِدَ رَسُولِ اللَّهِ
(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Muhammad Bin Khallad Al Sayqal, from Muhammad Bin Al-Hassan Bin Ammar who said,
‘I was seated in the presence of Ali son of Ja’far-asws Bin Muhammad-asws at Al-Medina, and I was staying with him for two years, writing from him what he had heard from his brother-asws, meaning Abu Al-Hassan-asws (7th Imam-asws) when Abu Ja’far Muhammad-asws Bin Ali Al-Reza-asws entered the Masjid, the Masjid of Rasool-Allah-saww.
فَوَثَبَ عَلِيُّ بْنُ جَعْفَرٍ بِلَا حِذَاءٍ وَ لَا رِدَاءٍ فَقَبَّلَ يَدَهُ وَ عَظَّمَهُ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع يَا عَمِّ اجْلِسْ رَحِمَكَ اللَّهُ فَقَالَ يَا سَيِّدِي كَيْفَ أَجْلِسُ وَ أَنْتَ قَائِمٌ
Ali son of Ja’far-asws leapt up without any shoes nor a robe, and he kissed his-asws hand and revered him-asws. Abu Ja’far-asws said to him, ‘O Uncle, be seated, may Allah-azwj have Mercy on you’. He said, ‘O my Chief-asws! How can I sit while you-asws are standing?’
فَلَمَّا رَجَعَ عَلِيُّ بْنُ جَعْفَرٍ إِلَى مَجْلِسِهِ جَعَلَ أَصْحَابُهُ يُوَبِّخُونَهُ وَ يَقُولُونَ أَنْتَ عَمُّ أَبِيهِ وَ أَنْتَ تَفْعَلُ بِهِ هَذَا الْفِعْلَ فَقَالَ اسْكُتُوا إِذَا كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ قَبَضَ عَلَى لِحْيَتِهِ لَمْ يُؤَهِّلْ هَذِهِ الشَّيْبَةَ وَ أَهَّلَ هَذَا الْفَتَى وَ وَضَعَهُ حَيْثُ وَضَعَهُ أُنْكِرُ فَضْلَهُ نَعُوذُ بِاللَّهِ مِمَّا تَقُولُونَ بَلْ أَنَا لَهُ عَبْدٌ.
When Ali son of Ja’far-asws returned to his gathering, his companions went on rebuking him and they were saying, ‘You are an uncle of his-asws father-asws, and you are doing this deed with him-asws?’ He said, ‘Be silent! When it was so that Allah-azwj Mighty and Majestic’, and he grabbed his own beard, ‘has not Sanctified this old man and has Sanctified this youth, and Placed him-asws where He-azwj Placed him-asws, (how can I) deny his-asws merits? I seek Refuge with Allah-azwj from what you are saying. But I am (only) a slave of his-asws’’.[43]
36- يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ النَّضْرِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فُسْطَاطَهُ وَ هُوَ يُكَلِّمُ امْرَأَةً فَأَبْطَأْتُ عَلَيْهِ فَقَالَ ادْنُهْ هَذِهِ أُمُّ إِسْمَاعِيلَ جَاءَتْ وَ أَنَا أَزْعُمُ أَنَّ هَذَا الْمَكَانَ الَّذِي أَحْبَطَ اللَّهُ فِيهِ حَجَّهَا عَامَ أَوَّلَ
(The book) ‘Tahzeeb Al Ahkaam’ – Al-Husayn Bin Saeed, from Al Nazar, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I entered to see Abu Abdullah-asws in his-asws tent and he-asws was talking to a woman. I delayed to see him-asws. He-asws said: ‘Approach! This is mother of Ismail. She has come and I-asws claim that this is the place in which Allah-azwj had Nullified her Hajj in the first year’.
كُنْتُ أَرَدْتُ الْإِحْرَامَ فَقُلْتُ ضَعُوا لِيَ الْمَاءَ فِي الْخِبَاءِ فَذَهَبَتِ الْجَارِيَةُ بِالْمَاءِ فَوَضَعَتْهُ فَاسْتَخْفَفْتُهَا فَأَصَبْتُ مِنْهَا فَقُلْتُ اغْسِلِي رَأْسَكِ وَ امْسَحِيهِ مَسْحاً شَدِيداً لَا تَعْلَمُ بِهِ مَوْلَاتُكِ فَإِذَا أَرَدْتِ الْإِحْرَامَ فَاغْسِلِي جَسَدَكِ وَ لَا تَغْسِلِي رَأْسَكِ فَتَسْتَرِيبَ مَوْلَاتُكِ
I intended the Ihraam, so I said, ‘Place the water for me in the tent’. The maid went for the water and placed it. I found her light (easy), so I attained from her. I said, ‘Wash your head and wipe it with an intense wiping. Do not let your master know of it. When you want the Ihraam, then wash your body and do not wash your head for you will put your master in doubt’.
فَدَخَلَتْ فُسْطَاطَ مَوْلَاتِهَا فَذَهَبَتْ تَتَنَاوَلُ شَيْئاً فَمَسَّتْ مَوْلَاتُهَا رَأْسَهَا فَإِذَا لُزُوجَةُ الْمَاءِ فَحَلَقَتْ رَأْسَهَا وَ ضَرَبَتْهَا فَقُلْتُ لَهَا هَذَا الْمَكَانُ الَّذِي أَحْبَطَ اللَّهُ فِيهِ حَجَّكِ.
She entered the tent of her master. She went to take something and her head toucher her master, and there was stickiness of the water. So I shaved off her head and beat it. I said to her, ‘This is the place in which Allah-azwj had Nullfied your Hajj’’.[44]
37- يب، تهذيب الأحكام الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع حِينَ مَاتَ ابْنُهُ إِسْمَاعِيلُ الْأَكْبَرُ فَجَعَلَ يُقَبِّلُهُ وَ هُوَ مَيِّتٌ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ لَا يَنْبَغِي أَنْ يُمَسَّ الْمَيِّتُ بَعْدَ مَا يَمُوتُ وَ مَنْ مَسَّهُ فَعَلَيْهِ الْغُسْلُ فَقَالَ أَمَّا بِحَرَارَتِهِ فَلَا بَأْسَ إِنَّمَا ذَلِكَ إِذَا بَرَدَ.
(The book) ‘Tahzeeb Al Ahkaam’ – Al-Husayn Bin Saeed, from Hammad Bin Isa, from Hareyz, from Ismail Bin Jabir who said,
‘I entered to see Abu Abdullah-asws when his-asws eldest son Ismail died. He-asws went on to kiss him and he was dead. I said, ‘May I be sacrificed for you-asws! Isn’t it inappropriate to touch the deceased after he has died, and the one who touches him, upon him would be the washing?’ He-asws said, ‘But it is due to its heat, so there is no problem. But rather, what was when he is cold’’.[45]
38- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ: كَانَتْ لِإِسْمَاعِيلَ بْنِ أَبِي عَبْدِ اللَّهِ دَنَانِيرُ وَ أَرَادَ رَجُلٌ مِنْ قُرَيْشٍ أَنْ يَخْرُجَ إِلَى الْيَمَنِ فَقَالَ إِسْمَاعِيلُ يَا أَبَهْ إِنَّ فُلَاناً يُرِيدُ الْخُرُوجَ إِلَى الْيَمَنِ وَ عِنْدِي كَذَا وَ كَذَا دِينَاراً أَ فَتَرَى أَنْ أَدْفَعَهَا إِلَيْهِ يَبْتَاعُ لِي بِهَا بِضَاعَةً مِنَ الْيَمَنِ
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Hareyz who said,
‘There were some Dinars for Ismail son of Abu Abdullah-asws, and a man from Qureysh intended to go out to Al Yemen. Ismail said, ‘O father-asws! So and so want to go out to Al Yemen, and there are such and such Dinars with me. What is your-asws view if I were to hand them to him to but merchandise for me with it, from Al Yemen?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا بُنَيَّ أَ مَا بَلَغَكَ أَنَّهُ يَشْرَبُ الْخَمْرَ فَقَالَ إِسْمَاعِيلُ هَكَذَا يَقُولُ النَّاسُ فَقَالَ ع يَا بُنَيَّ لَا تَفْعَلْ
Abu Abdullah-asws said: ‘O my-asws son! Has it not reached you that he drinks the wine?’ Ismail said, ‘That is what the people are saying’. He-asws said: ‘O my-asws son! Do not do it!’
فَعَصَى إِسْمَاعِيلُ أَبَاهُ وَ دَفَعَ إِلَيْهِ دَنَانِيرَ فَاسْتَهْلَكَهَا وَ لَمْ يَأْتِهِ بِشَيْءٍ مِنْهَا فَخَرَجَ إِسْمَاعِيلُ وَ قُضِيَ أَنَّ أَبَا عَبْدِ اللَّهِ ع حَجَّ وَ حَجَّ إِسْمَاعِيلُ تِلْكَ السَّنَةَ فَجَعَلَ يَطُوفُ بِالْبَيْتِ وَ يَقُولُ اللَّهُمَّ آجِرْنِي وَ أَخْلِفْ عَلَيَّ
Ismail disobeyed his father-asws and handed the Dinars to him. He wasted them and did not come to him with anything from it. Ismail went out. It was so Decreed that Abu Abdullah-asws performed Hajj and Ismail performed Hajj that year. He went on to perform Tawaaf of the House (Kaaba) and saying, ‘O Allah-azwj! Get me paid and Replace upon me!’
فَلَحِقَهُ أَبُو عَبْدِ اللَّهِ ع فَهَمَزَهُ بِيَدِهِ مِنْ خَلْفِهِ وَ قَالَ لَهُ مَهْ يَا بُنَيَّ فَلَا وَ اللَّهِ مَا لَكَ عَلَى اللَّهِ هَذَا وَ لَا لَكَ أَنْ يُؤْجِرَكَ وَ لَا يُخْلِفَ عَلَيْكَ وَ قَدْ بَلَغَكَ أَنَّهُ يَشْرَبُ الْخَمْرَ فَائْتَمَنْتَهُ
Abu Abdullah-asws caught up with him and nudged him by his-asws hand from behind him and said to him: ‘No, O my-asws son! No, by Allah-azwj, this is not for you upon Allah-azwj nor for You-azwj that He-azwj Gets you paid, nor for Him-azwj to Replace upon you, and it had reached you that he drinks the wine, and you trusted him’.
فَقَالَ إِسْمَاعِيلُ يَا أَبَهْ إِنِّي لَمْ أَرَهُ يَشْرَبُ الْخَمْرَ إِنَّمَا سَمِعْتُ النَّاسَ يَقُولُونَ
Ismail said, ‘O father-asws! I did not see him drinking the wine, bur that I had heard the people saying so’.
فَقَالَ يَا بُنَيَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ- يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ يَقُولُ يُصَدِّقُ لِلَّهِ وَ يُصَدِّقُ لِلْمُؤْمِنِينَ فَإِذَا شَهِدَ عِنْدَكَ الْمُؤْمِنُونَ فَصَدِّقْهُمْ وَ لَا تَأْتَمِنْ شَارِبَ الْخَمْرِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ- وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ
He-asws said: ‘O my-asws son! Allah-azwj Mighty and Majestic Says in His-azwj Book: He believes in Allah and has faith in the Momineen, [9:61]. He-azwj is Saying, he ratifies for Allah-azwj and ratifies for the Momineen. So when the Momineen were to testify in your presence, then ratify them, and do not trust the drinker of wine, for Allah-azwj Mighty and Majestic is Saying in His-azwj Book: And do not give your wealth to the foolish [4:5].
فَأَيُّ سَفِيهٍ أَسْفَهُ مِنْ شَارِبِ الْخَمْرِ إِنَّ شَارِبَ الْخَمْرِ لَا يُزَوَّجُ إِذَا خَطَبَ وَ لَا يُشَفَّعُ إِذَا شَفَعَ وَ لَا يُؤْتَمَنُ عَلَى أَمَانَةٍ فَمَنِ ائْتَمَنَهُ عَلَى أَمَانَةٍ فَاسْتَهْلَكَهَا لَمْ يَكُنْ لِلَّذِي ائْتَمَنَهُ عَلَى اللَّهِ أَنْ يُؤْجِرَهُ وَ لَا يُخْلِفَ عَلَيْهِ.
So which foolish one is more foolish than the drinker of wine? The drinker of wine is not wedded to when he proposes, nor is he interceded for when he seeks intercession, nor is he trusted upon an entrustment. The one trusts him upon an entrustment, and he destroys it, it will not be for the one who had trusted him, upon Allah-azwj that He-azwj Get him paid, nor Replace upon him’’.[46]
39- محص، التمحيص بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ مُعَتِّباً يُحَدِّثُ أَنَّ إِسْمَاعِيلَ بْنَ أَبِي عَبْدِ اللَّهِ ع حُمَّ حُمَّى شَدِيدَةً فَأَعْلَمُوا أَبَا عَبْدِ اللَّهِ ع بِحُمَّاهُ فَقَالَ ائْتِهِ فَسَلْهُ أَيَّ شَيْءٍ عَمِلْتَ الْيَوْمَ مِنْ سُوءٍ فَعَجَّلَ اللَّهُ عَلَيْكَ الْعُقُوبَةَ
(The book) ‘Al Tamheez’ – By his chain from Abdullah Bin Sinan who said, ‘I heard Moattiba narrating,
‘Ismail son of Abu Abdullah-asws was ill with severe fever, so they let Abu Abdullah-asws know of his fever. He-asws said: ‘Go to him and ask him, ‘Which evil thing have you done today, so Allah-azwj has Made the Punishment to be upon you?’’
قَالَ فَأَتَيْتُهُ فَإِذَا هُوَ مَوْعُوكٌ فَسَأَلْتُهُ عَمَّا عَمِلَ فَسَكَتَ وَ قِيلَ لِي إِنَّهُ ضَرَبَ بِنْتَ زُلْفَى الْيَوْمَ بِيَدِهِ فَوَقَعَتْ عَلَى دُرَّاعَةِ الْبَابِ فَعَقَرَ وَجْهَهَا
He (the narrator) said, ‘I came to him, and there he was sickly. I asked him about what he had done. He was silent, and it was said to me that he had beaten a daughter of his brother-in-law today by his hand, and she had fallen upon the casting of the door, and her face was bruised.
فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ بِمَا قَالُوا فَقَالَ الْحَمْدُ لِلَّهِ إِنَّا أَهْلُ بَيْتٍ يُعَجِّلُ اللَّهُ لِأَوْلَادِنَا الْعُقُوبَةَ فِي الدُّنْيَا
I went to Abu Abdullah-asws and informed him-asws with what they had said. He-asws said: ‘The Praise is for Allah-azwj! We-asws, People-asws of the Household are such, Allah-azwj Hastens the Punishment to our-asws children in the world’.
ثُمَّ دَعَا بِالْجَارِيَةِ فَقَالَ اجْعَلِي إِسْمَاعِيلَ فِي حِلٍّ مِمَّا ضَرَبَكِ فَقَالَتْ هُوَ فِي حِلٍّ فَوَهَبَ لَهَا أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ شَيْئاً ثُمَّ قَالَ لِي اذْهَبْ فَانْظُرْ مَا حَالُهُ قَالَ فَأَتَيْتُهُ وَ قَدْ تَرَكَتْهُ الْحُمَّى.
Then he-asws called the girl and said, ‘Make Ismail to be in release from what he has beaten you’. She said, ‘He is in a release’. So Abu Abdullah-asws gifted her something, then said to me; ‘Go and look at what his state is’. I went to him and the fever had left him’’.[47]
40- ير، بصائر الدرجات فَضَالَةُ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ مُسْكَانَ عَنْ عَمَّارِ بْنِ حَيَّانَ قَالَ: أَخْبَرَنِي أَبُو عَبْدِ اللَّهِ ع بِبِرِّ ابْنِهِ إِسْمَاعِيلَ لَهُ وَ قَالَ لَقَدْ كُنْتُ أُحِبُّهُ وَ قَدِ ازْدَادَ إِلَيَّ حُبّاً الْخَبَرَ.
(The book) ‘Basaair Al Darajaat’ – Fazalat, from Ibn Ameyra, from Ibn Muskan, from Ammar Bin Hayyan who said,
‘Abu Abdullah-asws informed me about the righteousness of his-asws son Ismail to him-asws and Said: ‘I-asws used to love him, and he has increased the love to me-asws’ – the Hadeeth’’.[48]
41- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَدَا لِلَّهِ بَدَاءٌ أَعْظَمُ مِنْ بَدَاءٍ لَهُ فِي إِسْمَاعِيلَ ابْنِي.
The book of Zayd Al Narsy – From Ubeyd Bin Zurara,
‘From Abu Abdullah-asws having said: ‘There has not been any change of Decision for Allah-azwj greater than the change of Decision for Him-azwj regarding my-asws son Ismail’’.[49]
42- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي نَاجَيْتُ اللَّهَ وَ نَازَلْتُهُ فِي إِسْمَاعِيلَ ابْنِي أَنْ يَكُونَ مِنْ بَعْدِي فَأَبَى رَبِّي إِلَّا أَنْ يَكُونَ مُوسَى ابْنِي.
And from him,
‘From Abu Abdullah-asws having said; ‘I-asws whispered to Allah-azwj and waived it regarding my-asws son Ismail that he be (Imam) from after me, but my-asws Lord-azwj Refused except it would be my-asws son-asws Musa-asws’’.[50]
43- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ شَيْطَاناً قَدْ وَلِعَ بِابْنِي إِسْمَاعِيلَ يَتَصَوَّرُ فِي صُورَتِهِ لِيَفْتِنَ بِهِ النَّاسَ وَ إِنَّهُ لَا يَتَصَوَّرُ فِي صُورَةِ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ فَمَنْ قَالَ لَكَ مِنَ النَّاسِ إِنَّ إِسْمَاعِيلَ ابْنِي حَيٌّ لَمْ يَمُتْ فَإِنَّمَا ذَلِكَ الشَّيْطَانُ تَمَثَّلَ لَهُ فِي صُورَةِ إِسْمَاعِيلَ
And from him,
‘From Abu Abdullah-asws having said: ‘Satan-la had a liking for my-asws son Ismail. He-la would image in his image in order to tempt the people by it, and he-la can neither image (transform) into an image of a Prophet-as nor a successor-asws of a Prophet-as. So the one from the people who says to you that my-asws son Ismail is alive, has not died, for that would be Satan-la resembling to him in an image of Ismail.
مَا زِلْتُ أَبْتَهِلُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي إِسْمَاعِيلَ ابْنِي أَنْ يُحْيِيَهُ لِي وَ يَكُونَ الْقَيِّمَ مِنْ بَعْدِي فَأَبَى رَبِّي ذَلِكَ
I-asws have not ceased to beseech to Allah-azwj Mighty and Majestic regarding my-asws son Ismail to Revive him for me and he would become the custodian (standing Imam-asws) from after me-asws, but my-asws Lord-azwj Refused that.
وَ إِنَّ هَذَا شَيْءٌ لَيْسَ إِلَى الرَّجُلِ مِنَّا يَضَعُهُ حَيْثُ يَشَاءُ وَ إِنَّمَا ذَلِكَ عَهْدٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ يَعْهَدُهُ إِلَى مَنْ يَشَاءُ
And this thing isn’t up to the man from us-asws that he-asws can place it wherever he-asws so desires to, and rather, that is a pact from Allah-azwj Mighty and Majestic having Pacted it to the one He-azwj so Desires to.
فَشَاءَ اللَّهُ أَنْ يَكُونَ ابْنِي مُوسَى وَ أَبَى أَنْ يَكُونَ إِسْمَاعِيلَ وَ لَوْ جَهَدَ الشَّيْطَانُ أَنْ يَتَمَثَّلَ بِابْنِي مُوسَى مَا قَدَرَ عَلَى ذَلِكَ أَبَداً وَ الْحَمْدُ لِلَّهِ.
Allah-azwj Desired that it be my-asws son-asws Musa-asws, and He-azwj Refused that it be Ismail, and even if the Satan-la were to struggle in resembling my-asws son-asws Musa-asws, he-la would not be able upon that, ever! And the Praise is for Allah-azwj’’.[51]
باب 9 أحوال أقربائه و عشائره و ما جرى بينه و بينهم و ما وقع عليهم من الجور و الظلم و أحوال من خرج في زمانه عليه السلام من بني الحسن عليه السلام و أولاد زيد و غيرهم
CHAPTER 9 – SITUATIONS OF HIS-asws RELATIVES, AND HIS-asws CLAN, AND WHAT TRANSPIRED BETWEEN HIM-asws AND THEM, AND WHAT OCCURRED UPON THEM, FROM THE TYRANNY, AND THE INJUSTICE, AND THE SITUATIONS OF THE ONES WHO REBELLED DURING HIS-asws ERA, MAY THE GREETINGS BE UPON HIM-asws, FROM THE SONS OF Al-HASSAN-asws, MAY THE SALAWAATE BE UPON HIM-asws, AND CHILDREN OF ZAYD AND OTHERS.
1- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ الْهَمْدَانِيِّ عَنْ يُونُسَ عَنْ عَلِيٍّ الصَّائِغِ قَالَ: لَقِيَ أَبَا عَبْدِ اللَّهِ ع مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَدَعَاهُ مُحَمَّدٌ إِلَى مَنْزِلِهِ فَأَبَى أَنْ يَذْهَبَ مَعَهُ وَ أَرْسَلَ مَعَهُ إِسْمَاعِيلَ وَ أَوْمَأَ إِلَيْهِ أَنْ كُفَّ وَ وَضَعَ يَدَهُ عَلَى فِيهِ وَ أَمَرَهُ بِالْكَفِّ
(The book) ‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Yahya Bin Abu Imran Al Hamdany, from Yunus, from Ali Al Saig who said,
‘Abu Abdullah-asws was met by Muhammad Bin Abdullah Bin Al-Hassan, and Muhammad invited him-asws to his house. He-asws refused to go with him and sent Ismail with him and gestured to him that he should restrain (from speaking), and placed his-asws hand upon his-asws mouth, and instructed him with the restraint.
فَلَمَّا انْتَهَى إِلَى مَنْزِلِهِ أَعَادَ إِلَيْهِ الرَّسُولَ يَسْأَلُهُ إِتْيَانَهُ فَأَبَى أَبُو عَبْدِ اللَّهِ ع وَ أَتَى الرَّسُولُ مُحَمَّداً فَأَخْبَرَهُ بِامْتِنَاعِهِ فَضَحِكَ مُحَمَّدٌ ثُمَّ قَالَ مَا مَنَعَهُ مِنْ إِتْيَانِي إِلَّا أَنَّهُ يَنْظُرُ فِي الصُّحُفِ
When he ended up to his house, he sent a messenger to him-asws asking him-asws to come to him. Abu Abdullah-asws refused, and the messenger came to Muhammad informing him of his-asws refusal. Muhammad laughed, then said, ‘Nothing prevented him-asws coming to me except his-asws looking into the Parchments’.
قَالَ فَرَجَعَ إِسْمَاعِيلُ فَحَكَى لِأَبِي عَبْدِ اللَّهِ ع الْكَلَامَ فَأَرْسَلَ أَبُو عَبْدِ اللَّهِ ع رَسُولًا مِنْ قِبَلِهِ وَ قَالَ إِنَّ إِسْمَاعِيلَ أَخْبَرَنِي بِمَا كَانَ مِنْكَ وَ قَدْ صَدَقْتَ إِنِّي أَنْظُرُ فِي الصُّحُفِ الْأُولَى صُحُفِ إِبْرَاهِيمَ وَ مُوسَى فَسَلْ نَفْسَكَ وَ أَبَاكَ هَلْ ذَلِكَ عِنْدَكُمَا
He-asws said:’ Ismail returned and retold the speech to Abu Abdullah-asws. So Abu Abdullah-asws sent a messenger from him and said: ‘Ismail informed me-asws with what happened from you, and you spoke the truth. I-asws was looking into the former Parchments of Ibrahim-as and Musa-as. Ask yourself and your father, are these two (Parchments) with you two?’
قَالَ فَلَمَّا أَنَّ بَلَغَهُ الرَّسُولُ سَكَتَ فَلَمْ يُجِبْ بِشَيْءٍ فَأَخْبَرَ الرَّسُولُ أَبَا عَبْدِ اللَّهِ ع بِسُكُوتِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَصَابَ وَجْهَ الْجَوَابِ قَلَّ الْكَلَامُ.
He (the narrator) said, When the messenger delivered it, he was silent and did not respond with anything. The messenger informed Abu Abdullah-asws of his silence. Abu Abdullah-asws said: ‘When the answer hit his face, the speech was reduced’’.[52]
2- ير، بصائر الدرجات أَحْمَدُ بْنُ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ ابْنِ بُكَيْرٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْمَلِكِ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع نَحْواً مِنْ سِتِّينَ رَجُلًا وَ هُوَ وَسَطُنَا فَجَاءَ عَبْدُ الْخَالِقِ بْنُ عَبْدِ رَبِّهِ فَقَالَ لَهُ كُنْتُ مَعَ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ جَالِساً فَذَكَرُوا أَنَّكَ تَقُولُ إِنَّ عِنْدَنَا كِتَابَ عَلِيٍّ
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Al-Hassan Bin Fazzal, from his father, from Ibn Bukeyr, and Ahmad Bin Muhammad, form Muhammad Bin Abdul Malik who said,
‘We were in the presence of Abu Abdullah-asws around sixty men, and he-asws was in out middle, and Al-Khaliq Bin Abdul Rabb came and said to him-asws, ‘I was seated with Ibrahim Bin Muhammad and they mentioned that you-asws said: ‘With us-asws there is the Book of Ali-asws’.
فَقَالَ لَا وَ اللَّهِ مَا تَرَكَ عَلِيٌّ ع كِتَاباً وَ إِنْ كَانَ تَرَكَ عَلِيٌّ كِتَاباً مَا هُوَ إِلَّا إِهَابَيْنِ وَ لَوَدِدْتُ أَنَّهُ عِنْدَ غُلَامِي هَذَا فَمَا أُبَالِي عَلَيْهِ
He-asws said: ‘No, by Allah-azwj! Ali-asws did not leave any book, and if Ali-asws had left a book, it is not except two frightening ones, and I-asws would love it to be with this boy of mine-asws, I-asws would not mind upon it’.
قَالَ فَجَلَسَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ مَا هُوَ وَ اللَّهِ كَمَا يَقُولُونَ إِنَّهُمَا جَفْرَانِ مَكْتُوبٌ فِيهِمَا لَا وَ اللَّهِ إِنَّهُمَا لَإِهَابَانِ عَلَيْهِمَا أَصْوَافُهُمَا وَ أَشْعَارُهُمَا مَدْحُوسَيْنِ كَتْباً فِي أَحَدِهِمَا وَ فِي الْآخَرِ سِلَاحُ رَسُولِ اللَّهِ ص
He (the narrator) said, ‘Abu Abdullah-asws sat up, then turned towards us and said: ‘By Allah-azwj! It is not as they are saying. These are the two ‘Jafrs’ (red and white), written. No, by Allah-azwj, these are the two frightening ones. Upon them are their description and their poems, included in these writing in one of them, and in the other are the weapons of Rasool-Allah-saww.
وَ عِنْدَنَا وَ اللَّهِ صَحِيفَةٌ طُولُهَا سَبْعُونَ ذِرَاعاً مَا خَلَقَ اللَّهُ مِنْ حَلَالٍ وَ حَرَامٍ إِلَّا وَ هُوَ فِيهَا حَتَّى إِنَّ فِيهَا أَرْشَ الْخَدْشِ
And with us-asws, by Allah-azwj, is a Parchment, its length is of seventy cubits. Allah-azwj had not Created any Permissible and Prohibition except and it is in it, to the extent that in it is the compensation of a scratch’.
وَ قَالَ بِظُفُرِهِ عَلَى ذِرَاعِهِ فَخَطَّ بِهِ وَ عِنْدَنَا مُصْحَفُ فَاطِمَةَ أَمَا وَ اللَّهِ مَا هُوَ بِالْقُرْآنِ.
And he-asws said by his-asws nail upon his-asws forearm: ‘And with us-asws there is a Parchment of (Syeda) Fatima-asws. But, by Allah-azwj, it is not the Quran’’.[53]
3- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ الْبَزَنْطِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ سَعِيدٍ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ رَجُلٌ جُعِلْتُ فِدَاكَ إِنَّ عَبْدَ اللَّهِ بْنَ الْحَسَنِ يَقُولُ مَا لَنَا فِي هَذَا الْأَمْرِ مَا لَيْسَ لِغَيْرِنَا
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Al Bazanty, from Hammad Bin Usman, from Al Bin Saeed who said,
‘I was seated in the presence of Abu Abdullah-asws, and with him-asws was Muhammad Bin Abdullah Bin Ali seated to his-asws side, and in the gathering were Abdul Malik Bin Ayn, and Muhammad Al-Tayyar, and Shihab Bin Abd Rabbih. A man from our companions said, ‘May I be sacrificed for you-asws! Abdullah Bin Al-Hassan (Al-Basry) is saying, ‘From us, regarding this command is what isn’t for others’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع بَعْدَ كَلَامٍ أَ مَا تَعْجَبُونَ مِنْ عَبْدِ اللَّهِ يَزْعُمُ أَنَّ أَبَاهُ عَلِيٌّ مَنْ لَمْ يَكُنْ إِمَاماً وَ يَقُولُ إِنَّهُ لَيْسَ عِنْدَنَا عِلْمٌ وَ صَدَقَ وَ اللَّهِ مَا عِنْدَهُ عِلْمٌ وَ لَكِنْ وَ اللَّهِ وَ أَهْوَى بِيَدِهِ إِلَى صَدْرِهِ إِنَّ عِنْدَنَا سِلَاحَ رَسُولِ اللَّهِ ص وَ سَيْفَهُ وَ دِرْعَهُ
Abu Abdullah-asws said after some speech: ‘Are you not wondering from Abdullah claiming that his father is Ali-asws? One who does not happen to be an Imam-asws and said there is no knowledge with us-asws and is ratified, by Allah-azwj there is no knowledge with him, but by Allah-azwj’ – and he-asws gestured by his-asws hand towards his-asws chest – ‘With us-asws are weapons of Rasool-Allah-saww, and his-saww sword, and his-saww armour.
وَ عِنْدَنَا وَ اللَّهِ مُصْحَفَ فَاطِمَةَ مَا فِيهِ آيَةٌ مِنْ كِتَابِ اللَّهِ وَ إِنَّهُ لَإِمْلَاءُ رَسُولِ اللَّهِ ص وَ خَطَّهُ عَلِيٌّ ع بِيَدِهِ وَ الْجَفْرَ وَ مَا يَدْرُونَ مَا هُوَ مِسْكُ شَاةٍ أَوْ مِسْكُ بَعِيرٍ
And by Allah-azwj with us-asws is the Parchment of (Syeda) Fatima-asws. There is not Verse from the Book of Allah-azwj in it, and it is a dictation of Rasool-Allah-saww and Ali-asws wrote it with his-asws hand, and (the book) ‘Al-Jafr’, and what would make them know what it is, skin of sheep or skin of a camel?’
ثُمَّ أَقْبَلَ إِلَيْنَا وَ قَالَ أَبْشِرُوا أَ مَا تَرْضَوْنَ أَنَّكُمْ تَجِيئُونَ يَوْمَ الْقِيَامَةِ آخِذِينَ بِحُجْزَةِ عَلِيٍّ وَ عَلِيٌّ آخِذٌ بِحُجْزَةِ رَسُولِ اللَّهِ ص.
Then he-asws faced towards us and said: ‘Receive glad tidings! Are you not pleased that you will be coming on the Day of Qiyamah grabbing a side of Ali-asws, and Ali-asws grabbing a side of Rasool-Allah-saww?’’[54]
4- ير، بصائر الدرجات ابْنُ يَزِيدَ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ عَلِيِّ بْنِ سَعِيدٍ قَالَ: كُنْتُ قَاعِداً عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ أُنَاسٌ مِنْ أَصْحَابِنَا فَقَالَ لَهُ مُعَلَّى بْنُ خُنَيْسٍ جُعِلْتُ فِدَاكَ مَا لَقِيتَ مِنَ الْحَسَنِ بْنِ الْحَسَنِ
(The book) ‘Basaair Al Darajaat’ – Ibn Yazeed, and Muhammad Bin Al-Husayn, from Ibn Abu Umeyr, from Ibn Azina, from Ali Bin Saeed who said,
‘I was seated in the presence of Abu Abdullah-asws and with him-asws were some people from our companions. Molalla Bin Khunays said to him-asws, ‘May I be sacrificed for you-asws! What you-asws are facing from Al-Hassan Bin Al-Hassan’
ثُمَّ قَالَ لَهُ الطَّيَّارُ جُعِلْتُ فِدَاكَ بَيْنَا أَنَا أَمْشِي فِي بَعْضِ السِّكَكِ إِذَا لَقِيتُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَلَى حِمَارٍ حَوْلَهُ أُنَاسٌ مِنَ الزَّيْدِيَّةِ فَقَالَ لِي أَيُّهَا الرَّجُلُ إِلَيَّ إِلَيَّ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ صَلَّى صَلَاتَنَا وَ اسْتَقْبَلَ قِبْلَتَنَا وَ أَكَلَ ذَبِيحَتَنَا فَذَاكَ الْمُسْلِمُ الَّذِي لَهُ ذِمَّةُ اللَّهِ وَ ذِمَّةُ رَسُولِهِ مَنْ شَاءَ أَقَامَ وَ مَنْ شَاءَ ظَعَنَ
Then Al-Tayyar said to him-asws, ‘May I be sacrificed for you-asws! While I was walking in one of the markets when I met Muhammad Bin Abdullah Bin Al-Hassan upon a donkey, there were some people from the Zaydiites around him. He said to me, ‘O you man! To me! To me, for Rasool-Allah-saww said: ‘One who prays our Salat, and faces towards our Qiblah, and eats our slaughter, so that is the Muslim for whom there is responsibility of Allah-azwj and responsibility of His-azwj Rasool-saww’. One who desires can stay, and one who desires can depart’.
فَقُلْتُ لَهُ اتَّقِ اللَّهَ وَ لَا تَغُرَّنَّكَ هَؤُلَاءِ الَّذِينَ حَوْلَكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لِلطَّيَّارِ فَلَمْ تَقُلْ لَهُ غَيْرَهُ قَالَ لَا قَالَ فَهَلَّا قُلْتُ إِنَّ رَسُولَ اللَّهِ ص قَالَ ذَلِكَ وَ الْمُسْلِمُونَ مُقِرُّونَ لَهُ بِالطَّاعَةِ فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص وَ وَقَعَ الِاخْتِلَافُ انْقَطَعَ ذَلِكَ
I said to him, ‘Fear Allah-azwj and do not be deceived by the ones who are around you’. Abu Abdullah-asws said to Al-Tayyar: ‘No one else said (anything) to him’ He said, ‘No’. He-asws said: ‘Did he not say that Rasool-Allah-saww had said that, and the Muslims are acknowledging to him-saww with the obedience? When Rasool-Allah-saww passed away and the differing occurred, that was cut off’.
فَقَالَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَلِيٍّ الْعَجَبُ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ أَنَّهُ يَهْزَأُ وَ يَقُولُ هَذَا فِي جَفْرِكُمُ الَّذِي تَدَّعُونَ فَغَضِبَ أَبُو عَبْدِ اللَّهِ ع
Muhammad Bin Abdullah Bin Ali said, ‘The astonishment to Abdullah Bin Al-Hassan. He is mocking and saying this regarding your-asws (book) ‘Jafr’ which you-asws are claiming!’
فَقَالَ الْعَجَبُ لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ يَقُولُ لَيْسَ فِينَا إِمَامٌ صَدَقَ مَا هُوَ بِإِمَامٍ وَ لَا كَانَ أَبُوهُ إِمَاماً يَزْعُمُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع لَمْ يَكُنْ إِمَاماً وَ يُرَدِّدَ ذَلِكَ
He-asws said: ‘The astonishment to Abdullah Bin Al-Hassan saying there isn’t a true Imam-asws among us-asws. He is not an Imam, nor was his father an Imam-asws. He claims that Ali-asws Bin Abu Talib-asws did not happen to be an Imam-asws and keeps regarding that.
وَ أَمَّا قَوْلُهُ فِي الْجَفْرِ فَإِنَّمَا هُوَ جِلْدُ ثَوْرٍ مَذْبُوحٍ كَالْجِرَابِ فِيهِ كُتُبٌ وَ عِلْمُ مَا يَحْتَاجُ النَّاسُ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ مِنْ حَلَالٍ وَ حَرَامٍ إِمْلَاءُ رَسُولِ اللَّهِ ص وَ خَطَّ عَلِيٌّ ع بِيَدِهِ وَ فِيهِ مُصْحَفُ فَاطِمَةَ ع مَا فِيهِ آيَةٌ مِنَ الْقُرْآنِ وَ إِنَّ عِنْدِي خَاتَمَ رَسُولِ اللَّهِ ص وَ دِرْعَهُ وَ سَيْفَهُ وَ لِوَاءَهُ وَ عِنْدِي الْجَفْرَ عَلَى رَغْمِ أَنْفِ مَنْ زَعَمَ.
And as for his words regarding Al-Jafr, so rather it is a skin of an ox slaughtered for the (skin) to be like the bag wherein are books and knowledge what the people could be needy to up to the Day of Judgment, from Permissible(s) and Prohibitions Rasool-Allah-saww dictated it and Ali-asws wrote it with his-asws hand; and in it is the Parchment of (Syeda) Fatima-asws. There is no Verse from the Quran in it; and with me-asws is the ring (seal) of Rasool-Allah-saww, and his-saww armour, and his-saww sword, and his-saww flag; and with me-asws is (the book) ‘Al-Jafr’, upon the rubbing of the nose of the ones who nose may be rubbed!’’[55]
5- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ وَ جَعْفَرُ بْنُ بَشِيرٍ عَنْ عَنْبَسَةَ عَنِ ابْنِ خُنَيْسٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ أَقْبَلَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَسَلَّمَ عَلَيْهِ ثُمَّ ذَهَبَ وَ رَقَّ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ دَمَعَتْ عَيْنُهُ فَقُلْتُ لَهُ لَقَدْ رَأَيْتُكَ صَنَعْتَ بِهِ مَا لَمْ تَكُنْ تَصْنَعُ قَالَ رَقَقْتُ لَهُ لِأَنَّهُ يَنْسُبُ فِي أَمْرٍ لَيْسَ لَهُ لَمْ أَجِدْهُ فِي كِتَابِ عَلِيٍّ مِنْ خُلَفَاءِ هَذِهِ الْأُمَّةِ وَ لَا مُلُوكِهَا.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Abdul Rahman Bin Abu Hashim, and Ja’far Bin Bashir, from Anbasa, from Ibn Khuneys who said,
‘I was in the presence of Abu Abdullah-asws when Muhammad Bin Abdullah Bin Al-Hassan came and greeted him-asws. Then he went and Abu Abdullah-asws felt pity for him and his-asws eyes filled up. I said to him-asws, ‘I saw you deal with him what you-saww do not (normally) do’. He-asws said: ‘I-asws felt pity for him because he intends for a matter, which isn’t for him. I do not find him in the book of Ali-asws of the caliphs of this community, nor its kings’’.[56]
6- ير، بصائر الدرجات ابْنُ يَعْقُوبَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ جَمَاعَةٍ سَمِعُوا أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ قَدْ سُئِلَ عَنْ مُحَمَّدٍ فَقَالَ إِنَّ عِنْدِي لَكِتَابَيْنِ فِيهِمَا اسْمُ كُلِّ نَبِيٍّ وَ كُلِّ مَلِكٍ يَمْلِكُ- لَا وَ اللَّهِ مَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فِي أَحَدِهِمَا.
(The book) ‘Basaair Al Darajaat’ – Ibn Yaqoub, from Ibn Abu Umeyr, from Ibn Uzina,
‘From a group which heard Abu Abdullah-asws saying and he-asws had been asked about Muhammad, he-asws said: ‘With me-asws there are two books where are the names of every Prophet-saww and every king to rule. By Allah-azwj! Muhammad Bin Abdullah is not in any of the two’’.[57]
7- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ سُكَّرَةَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع قَالَ يَا فُضَيْلُ أَ تَدْرِي فِي أَيِّ شَيْءٍ كُنْتُ أَنْظُرُ فِيهِ قَبْلُ قَالَ قُلْتُ لَا قَالَ كُنْتُ أَنْظُرُ فِي كِتَابِ فَاطِمَةَ ع فَلَيْسَ مَلِكٌ يَمْلِكُ وَ فِيهِ مَكْتُوبٌ اسْمُهُ وَ اسْمُ أَبِيهِ فَمَا وَجَدْتُ لِوُلْدِ الْحَسَنِ فِيهِ شَيْئاً.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from Fuzeyl Sukrah who said,
‘I entered to see Abu Abdullah-asws. He-asws said: ‘O Fuzeyl! Do you know which thing I-asws was looking into just before?’ I said, ‘No’. He-asws said: ‘I-asws was looking into the Book of (Syeda) Fatima-asws. There isn’t any king to rule except an in it is written his name and name of his father. I-asws did not find anything in it for the sons of Al-Hassan-asws’’.[58]
8- ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ عَنِ ابْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ نَبِيٍّ وَ لَا وَصِيٍّ وَ لَا مَلِكٍ إِلَّا فِي كِتَابٍ عِنْدِي- لَا وَ اللَّهِ مَا لِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فِيهِ اسْمٌ.
(The book) ‘Basaair Al Darajaat’ – Ali Bin Ismail, from Safwan Bin Yahya, from Al Ays Bin Al Qasim, from Ibn Khuneys who said,
‘Abu Abdullah-asws said: ‘There is neither any Prophet-as nor a successor-as, nor a king except (he is mentioned) in a book with me-asws. No, by Allah-azwj! There is no name of Muhammad Bin Abdullah Bin Al-Hassan-asws in it’’.[59]
9- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ عَنِ الْعِيصِ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ.
(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far Bin Muhammad Bin Isa, from Safwan, from Al Ays,
‘From Abu Abdullah-asws – similar to it’’.[60]
10- ج، الإحتجاج رُوِيَ عَنْهُ ع أَنَّهُ قَالَ: لَيْسَ مِنَّا إِلَّا وَ لَهُ عَدُوٌّ مِنْ أَهْلِ بَيْتِهِ فَقِيلَ لَهُ- بَنُو الْحَسَنِ لَا يَعْرِفُونَ لِمَنِ الْحَقُّ قَالَ بَلَى وَ لَكِنْ يَمْنَعُهُمُ الْحَسَدُ.
(The book) ‘Al Ihtijaj’ –
‘It is reported from him-asws having said: ‘There isn’t anyone from us-asws except and there is an enemy for him from his-asws family members’. It was said to him-asws, ‘The sons of Al-Hassan-asws are not recognising who the right is for!’ He-asws said: ‘Yes (they are), but the envy is preventing them’’.[61]
11- ج، الإحتجاج عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: لَقِيتُ أَنَا وَ مُعَلَّى بْنُ خُنَيْسٍ الْحَسَنَ بْنَ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ يَا يَهُودِيُّ فَأَخْبَرْنَا بِمَا قَالَ جَعْفَرَ بْنَ مُحَمَّدٍ ع فَقَالَ هُوَ وَ اللَّهِ أَوْلَى بِالْيَهُودِيَّةِ مِنْكُمَا إِنَّ الْيَهُودِيَّ مَنْ شَرِبَ الْخَمْرَ.
(The book) ‘Al Ihtijaj’ – From Ibn Abu Yafour who said,
‘I am Moalla Bin Khuneys met Al-Hassan son of Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws. He said: ‘O Jew!’ We informed Ja’far-asws Bin Muhammad-asws of what he had said. He-asws said: ‘By Allah-saww! He is foremost with the Judaism than you two. The Jew is the one who drinks the wine’’.[62]
12- ج، الإحتجاج بِهَذَا الْإِسْنَادِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ تُوُفِّيَ الْحَسَنُ بْنُ الْحَسَنِ بِالزِّنَا وَ الرِّبَا وَ شُرْبِ الْخَمْرِ كَانَ خَيْراً مِمَّا تُوُفِّيَ عَلَيْهِ.
(The book) ‘Al Ihtijaj’ – By this chain, said,
‘I heard Abu Abdullah-asws saying: ‘If Al-Hassan son of Al-Hassan-asws were to die with the adultery, and the usury, and drinking the wine, it would be better that what he is dying upon’’.[63]
13- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنِ الدِّهْقَانِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ الْكُوفِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: قُلْتُ جُعِلْتُ فِدَاكَ حَدِيثٌ كَانَ يَرْوِيهِ عَبْدُ اللَّهِ بْنُ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ لَقِيتُ أَبَا عَبْدِ اللَّهِ ع فِي السَّنَةِ الَّتِي خَرَجَ فِيهَا إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ هَذَا قَدْ أَلِفَ الْكَلَامَ وَ سَارَعَ النَّاسُ إِلَيْهِ فَمَا الَّذِي تَأْمُرُ بِهِ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – My father, from Ahmad Bin Idrees, from Sahl, from Ali Bin Al Rayyan, from Al Dihqan, from Al-Husayn Bin Khalid Al Kufy,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! A Hadeeth was reported by Abdllah Bin Bukeyr from Ubeyd Bin Zurara. He said, ‘I met Abu Abdullah-asws in the year in which Ibrahim Bin Abdullah son of Al-Hassan-asws rebelled. I said to him-asws, ‘May I be sacrificed for you-asws! This one has composed the speech and the people are quick to him, so what is that which you-asws are instructing with?’
قَالَ فَقَالَ اتَّقُوا اللَّهَ وَ اسْكُنُوا مَا سَكَنَتِ السَّمَاءُ وَ الْأَرْضُ الْخَبَرَ.
He (the narrator) said, ‘He-asws said: ‘Fear Allah-saww and calm down for as long as the sky and the earth are calm’ – the Hadeeth’’.[64]
14- كشف، كشف الغمة عَنِ الْحَافِظِ عَبْدِ الْعَزِيزِ بْنِ الْأَخْضَرِ قَالَ: وَقَعَ بَيْنَ جَعْفَرٍ ع وَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ كَلَامٌ فِي صَدْرِ يَوْمٍ فَأَغْلَظَ لَهُ فِي الْقَوْلِ عَبْدُ اللَّهِ بْنُ حَسَنٍ ثُمَّ افْتَرَقَا وَ رَاحَا إِلَى الْمَسْجِدِ فَالْتَقَيَا عَلَى بَابِ الْمَسْجِدِ
(The book) ‘Kashf al Ghumma’ – From Al Hafiz Abdul Aziz Bin Al Akhzar who said,
‘(Heated) talk occurred between Ja’far-asws and Abdullah Bin Al-Hassan in the middle of the day. Abdullah Bin Al-Hassan was harsh to him-asws in the words, then they separated and went to the Masjid. They met (again) at the door of the Masjid.
فَقَالَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع لِعَبْدِ اللَّهِ بْنِ الْحَسَنِ كَيْفَ أَمْسَيْتَ يَا أَبَا مُحَمَّدٍ فَقَالَ بِخَيْرٍ كَمَا يَقُولُ الْمُغْضَبُ فَقَالَ يَا أَبَا مُحَمَّدٍ أَ مَا عَلِمْتَ أَنَّ صِلَةَ الرَّحِمِ تُخَفِّفُ الْحِسَابَ فَقَالَ لَا تَزَالُ تَجِيءُ بِالشَّيْءِ لَا نَعْرِفُهُ
Abu Abdullah Ja’far-asws Bin Muhammad-asws said to Abdullah Bin Al-Hassan, ‘How is your evening, O Abu Muhammad?’ He said, ‘Good’, like what the angered one would say. He-asws said: ‘O Abu Muhammad! Don’t you know that connecting the kinship lightens the Reckoning?’ He said, ‘You-asws do not cease coming with the thing we do not recognise’.
قَالَ فَإِنِّي أَتْلُو عَلَيْكَ بِهِ قُرْآناً قَالَ وَ ذَلِكَ أَيْضاً قَالَ نَعَمْ قَالَ فَهَاتِهِ قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ قَالَ فَلَا تَرَانِي بَعْدَهَا قَاطِعاً رَحِمَنَا.
He-asws said: ‘I-asws can recite Quran (Verse) to you about it’. He said, ‘And that as well!’ He-asws said: ‘Yes’. He said, ‘Give!’ He-asws said: ‘Words of Allah-saww Mighty and Majestic: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]’. He said, ‘You will not see me cutting off our relationship after it’’.[65]
15- عم، إعلام الورى مِنْ كِتَابِ نَوَادِرِ الحِكْمَةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي مُحَمَّدٍ الْحِمْيَرِيِّ عَنِ الْوَلِيدِ بْنِ الْعَلَاءِ بْنِ سَيَابَةَ عَنْ زَكَّارِ بْنِ أَبِي زَكَّارٍ الْوَاسِطِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ أَقْبَلَ رَجُلٌ فَسَلَّمَ ثُمَّ قَبَّلَ رَأْسَ أَبِي عَبْدِ اللَّهِ ع قَالَ فَمَسَّ أَبُو عَبْدِ اللَّهِ ع ثِيَابَهُ وَ قَالَ مَا رَأَيْتُ كَالْيَوْمِ ثِيَاباً أَشَدَّ بَيَاضاً وَ لَا أَحْسَنَ مِنْهَا فَقَالَ جُعِلْتُ فِدَاكَ هَذِهِ ثِيَابُ بِلَادِنَا وَ جِئْتُكَ مِنْهَا بِخَيْرٍ مِنْ هَذِهِ
(The book) ‘I’lam Al Wara’, from the book ‘Nawadir Al Hikmah’ – From Ahmad Bin Abu Abdullah, from Abu Muhammad Al Himeyri, from Al Waleed Bin Al A’ala Bin Sayaba, from Zakkar Bin Abu Zakkar Al Wasity who said,
‘I was in the presence of Abu Abdullah-asws when a man came. He greeted, then kissed the head of Abu Abdullah-asws. Abu Abdullah-asws touched his clothes and said, ‘I-asws have not seen clothes of such intense whiteness nor more excellent than these’. He said, ‘May I be sacrificed for you-asws! These are clothes of our city, and I have come to you-asws with better than these!’
قَالَ فَقَالَ يَا مُعَتِّبُ اقْبِضْهَا مِنْهُ ثُمَّ خَرَجَ الرَّجُلُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع صَدَقَ الْوَصْفُ وَ قَرُبَ الْوَقْتُ هَذَا صَاحِبُ الرَّايَاتِ الَّذِي يَأْتِي بِهَا مِنْ خُرَاسَانَ
He (the narrator) said, ‘He-asws said: ‘O Moattib! Take it from him’. Then the man went out. Abu Abdullah-asws said: ‘The description is correct, and the time has drawn near. This would be the bearer of the flags which he would be coming with from Khurasan’.
ثُمَّ قَالَ يَا مُعَتِّبُ الْحَقْهُ فَسَلْهُ مَا اسْمُهُ ثُمَّ قَالَ لِي إِنْ كَانَ عَبْدَ الرَّحْمَنِ فَهُوَ وَ اللَّهِ هُوَ
Then he-asws said: ‘O Moattib! Catch up with him and ask him what his name is’. Then he-asws said to me: ‘If it was Abdul Rahman, then by Allah-saww, it is he!’
قَالَ فَرَجَعَ مُعَتِّبٌ فَقَالَ قَالَ اسْمِي عَبْدُ الرَّحْمَنِ قَالَ زَكَّارُ بْنُ أَبِي زَكَّارٍ
He (the narrator) said, ‘Moattib returned and said, ‘He said, ‘My name is Abdul Rahman’’. He-asws said: ‘Zakkar Bin Abu Zakkar’.
فَمَكَثَ زَمَاناً فَلَمَّا وَلِيَ وُلْدُ الْعَبَّاسِ نَظَرْتُ إِلَيْهِ وَ هُوَ يُعْطِي الْجُنْدَ فَقُلْتُ لِأَصْحَابِهِ مَنْ هَذَا الرَّجُلُ فَقَالُوا هَذَا عَبْدُ الرَّحْمَنِ أَبُو مُسْلِمٍ.
He remained for a long time. When the sons of Al-Abbas ruled, I looked at him and he was given the army. I said to his companions, ‘Who is this man?’ They said, ‘This is Abdul Rahman Abu Muslim’’.[66]
وَ ذَكَرَ ابْنُ جُمْهُورٍ الْعَمِّيُّ فِي كِتَابِ الْوَاحِدَةِ قَالَ حَدَّثَ أَصْحَابُنَا أَنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ قَالَ لِأَبِي عَبْدِ اللَّهِ وَ اللَّهِ إِنِّي لَأَعْلَمُ مِنْكَ وَ أَسْخَى مِنْكَ وَ أَشْجَعُ مِنْكَ
And it is mentioned by Ibn Jamhour in the book ‘Al Wahida’ said, ‘Our companions narrated that,
‘Muhammad Bin Abdullah Bin Al-Hassan son of Al-Hassan-asws said to Abu Abdullah-asws, ‘By Allah-saww! I am more learned than you-asws are, and more generous than you-asws, and braver than you-asws!’
فَقَالَ أَمَّا مَا قُلْتَ إِنَّكَ أَعْلَمُ مِنِّي فَقَدْ أَعْتَقَ جَدِّي وَ جَدُّكَ أَلْفَ نَسَمَةٍ مِنْ كَدِّ يَدِهِ فَسَمِّهِمْ لِي وَ إِنْ أَحْبَبْتَ أَنْ أُسَمِّيَهُمْ لَكَ إِلَى آدَمَ فَعَلْتُ
He-asws said: ‘As for what you said that you are more learned than me-asws, my-asws grandfather (Ali-asws) and your grandfather (Ali-asws) had liberated a thousand persons, by the toil of his-asws own hands. Name them for me, and if you would like me-asws to name them for you up to Adam-as, I can do so.
وَ أَمَّا مَا قُلْتَ إِنَّكَ أَسْخَى مِنِّي فَوَ اللَّهِ مَا بِتُّ لَيْلَةً وَ لِلَّهِ عَلَيَّ حَقٌّ يُطَالِبُنِي بِهِ
And as for what you said, you are more generous than me, by Allah-saww, I-asws have not spent any night and there was a right of Allah-saww upon me-asws which I-asws could be sought with.
وَ أَمَّا مَا قُلْتَ إِنَّكَ أَشْجَعُ فَكَأَنِّي أَرَى رَأْسَكَ وَ قَدْ جِيءَ بِهِ وَ وُضِعَ عَلَى حَجَرِ الزَّنَابِيرِ يَسِيلُ مِنْهُ الدَّمُ إِلَى مَوْضِعِ كَذَا وَ كَذَا
And as for what you said, you are braver, it is as if I see your head and it has been come with and placed upon the rocks of wasps, the blood is flowing to such and such place’.
قَالَ فَصَارَ إِلَى أَبِيهِ وَ قَالَ يَا أَبَتِ كَلَّمْتُ جَعْفَرَ بْنَ مُحَمَّدٍ بِكَذَا فَرَدَّ عَلَيَّ كَذَا فَقَالَ أَبُوهُ يَا بُنَيَّ آجَرَنِيَ اللَّهُ فِيكَ إِنَّ جَعْفَراً أَخْبَرَنِي أَنَّكَ صَاحِبُ حَجَرِ الزَّنَابِيرِ.
He (the narrator) said, ‘He went to his father and said, ‘O father! I spoke to Ja’far-asws Bin Muhammad-asws with such and such, and he-asws responded to me with such and such’. His father said, ‘O my son! May Allah-saww Reward me regarding you! Ja’far-asws informed me that you are the one to be at the rock of wasps’’.[67]
16- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: لَقِيتُ الْحَسَنَ بْنَ الْحَسَنِ فَقَالَ أَ مَا لَنَا حَقٌّ أَ مَا لَنَا حُرْمَةٌ إِذَا اخْتَرْتُمْ مِنَّا رَجُلًا وَاحِداً كَفَاكُمْ فَلَمْ يَكُنْ لَهُ عِنْدِي جَوَابٌ فَلَقِيتُ أَبَا عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ بِمَا كَانَ مِنْ قَوْلِهِ
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, form Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Suleyman Bin Khalid who said,
‘I met Al-Hassan Bin Al-Hassan. He said, ‘Is there no right for us? Is there no sanctity for us? If you were to choose one man from us, it would suffice you’. There was no answer with me for him, so I met Abu Abdullah-asws and informed him with what had happened from his words.
فَقَالَ لِي الْقَهُ فَقُلْ لَهُ أَتَيْنَاكُمْ فَقُلْنَا هَلْ عِنْدَكُمْ مَا لَيْسَ عِنْدَ غَيْرِكُمْ فَقُلْتُمْ لَا فَصَدَّقْنَاكُمْ وَ كُنْتُمْ أَهْلَ ذَلِكَ وَ أَتَيْنَا بَنِي عَمِّكُمْ فَقُلْنَا هَلْ عِنْدَكُمْ مَا لَيْسَ عِنْدَ النَّاسِ فَقَالُوا نَعَمْ فَصَدَّقْنَاهُمْ وَ كَانُوا أَهْلَ ذَلِكَ
He-asws said to me: ‘Meet him and say to him ‘We come to you and we say, ‘Is there with you what isn’t with others?’ And you are saying, No’. So we ratify you and you are rightful of that. And we go to the sons of your uncle and we say, ‘Is there with you what isn’t with the people?’ They are saying, ‘Yes’. So we ratify them, and they were rightful of that’’.
قَالَ فَلَقِيتُهُ فَقُلْتُ لَهُ مَا قَالَ لِي فَقَالَ لِيَ الْحَسَنُ فَإِنَّ عِنْدَنَا مَا لَيْسَ عِنْدَ النَّاسِ فَلَمْ يَكُنْ عِنْدِي شَيْءٌ
He (the narrator) said, ‘I met him and said to him what he-asws had said to me. Al-Hassan said to me, ‘If there was with us what isn’t with the people, then there does not happen to be anything with me’.
فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ فَقَالَ لِي الْقَهُ وَ قُلْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ ائْتُونِي بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ فَاقْعُدُوا لَنَا حَتَّى نَسْأَلَكُمْ
I came to Abu Abdullah-asws and informed him-asws. He-asws said to me; ‘Meet him and say, ‘Allah-saww Mighty and Majestic Says in His-saww Book: Come to me with a Book from before this or traces of knowledge, if you were truthful’ [46:4]. Sit to us-asws until we-asws ask you’.
قَالَ فَلَقِيتُهُ فَحَاجَجْتُهُ بِذَلِكَ فَقَالَ أَ فَمَا عِنْدَكُمْ شَيْءٌ إِلَّا تَعِيبُونَا إِنْ كَانَ فُلَانٌ تَفَرَّغَ وَ شُغِلْنَا فَذَاكَ الَّذِي يَذْهَبُ بِحَقِّنَا.
He (the narrator) said, ‘I met him and argued to him with that. He said, ‘Is there nothing with you all except tiring use? If so and so (Al-Sadiq-asws) were to be free and we become busy, so that is which has done away with our rights’’.[68]
17- غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ الْبَزَوْفَرِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ سَالِمَةَ مَوْلَاةِ أَبِي عَبْدِ اللَّهِ قَالَتْ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع حِينَ حَضَرَتْهُ الْوَفَاةُ وَ أُغْمِيَ عَلَيْهِ فَلَمَّا أَفَاقَ قَالَ أَعْطُوا الْحَسَنَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ وَ هُوَ الْأَفْطَسُ سَبْعِينَ دِينَاراً وَ أَعْطِ فُلَاناً كَذَا وَ فُلَاناً كَذَا
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – A group, from Al BAzufary, from Ahmad Bin Idrees, from Ibn Isa, from Ibn Mahboub, from Jameel Bin Salih, from Hisham Bin Ahmad,
‘From Salima, a maid of Abu Abdullah-asws, she said, ‘I was in the presence of Abu Abdullah Ja’far-asws Bin Muhammad-asws when the expiry presented to him-asws and there was unconsciousness upon him-asws. When he-asws woke up, he-asws said: ‘Give seventy Dinars to Al-Hassan Bin Ali-asws Bin Al-Husayn-asws (and he is Al-Aftas), and give so and so such and such’.
فَقُلْتُ أَ تُعْطِي رَجُلًا حَمَلَ عَلَيْكَ بِالشَّفْرَةِ يُرِيدُ أَنْ يَقْتُلَكَ
I said, ‘Will you give to a man who attacked upon you with the knife intending to kill you-asws?’
قَالَ تُرِيدِينَ أَنْ لَا أَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ نَعَمْ يَا سَالِمَةُ إِنَّ اللَّهَ خَلَقَ الْجَنَّةَ فَطَيَّبَهَا وَ طَيَّبَ رِيحَهَا وَ إِنَّ رِيحَهَا لَتُوجَدُ مِنْ مَسِيرَةِ أَلْفَيْ عَامٍ وَ لَا يَجِدُ رِيحَهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ.
He-asws said: ‘Do you intend that I-asws should not be from the ones Allah-saww Mighty and Majestic Said: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]? Yes, O Salima! Allah-saww Created the Paradise, and Made it good, and Made its aroma to be good, and its aroma would be smelt from a travel distance of a thousand years, and its aroma would not be smelt by one disloyal (to parents), nor one cutting off kinship’’.[69]
18- عم، إعلام الورى شا، الإرشاد وَجَدْتُ بِخَطِّ أَبِي الْفَرَجِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأَصْفَهَانِيِّ فِي أَصْلِ كِتَابِهِ الْمَعْرُوفِ بِمَقَاتِلِ الطَّالِبِيِّينَ أَخْبَرَنِي عُمَرُ بْنُ عَبْدِ اللَّهِ عَنْ عُمَرَ بْنِ شَيْبَةَ عَنِ الْفَضْلِ بْنِ عَبْدِ الرَّحْمَنِ الْهَاشِمِيِّ وَ ابْنِ دَاجَةَ قَالَ أَبُو زَيْدٍ وَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَمْرِو بْنِ جَبَلَةَ عَنِ الْحُسَيْنِ بْنِ أَيُّوبَ مَوْلَى بَنِي نُمَيْرٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ وَ حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ أَبِي الْكَرَّامِ الْجَعْفَرِيُّ عَنْ أَبِيهِ قَالَ وَ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى قَالَ وَ حَدَّثَنِي عِيسَى بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ وَ قَدْ دَخَلَ حَدِيثُ بَعْضِهِمْ فِي حَدِيثِ الْآخَرِينَ
(The book) ‘I’lam al Wara’, (and) ‘Al Irshad’ – I found in the handwriting of Abu Al Faraj Ali Bin Al-Husayn Bin Muhammad Al Asfahany in the original of his book well known as ‘Maqatil Al Talibeen’, ‘I am informed by Umar Bin Abdullah, from Umar Bin Shayba, from Al Fazl Bin Abdul Rahman Al Hashimy, and Ibn Dajah. Abu Zayd said, ‘And it is narrated to me by Abdul Rahman Bin Amro Bin Jahalah, from Al-Husayn Bin Ayoub a slave of the clan of Numeyr, from Abdul A’ala Bin Ayn who said, ‘And it is narrated to me by Ibrahim Bin Muhammad Bin Abu Al Karram Al Jafary, from his fther who said, ‘And it is narrated to me by Muhammad Bin Yahya, from Abdullah Bin Yahya who said, ‘And it is narrated to me by Isa Bin Abdullah Bin Muhammad Bin Umar Bin Ali, from his father – and the Hadeeth is intermingled part into other Ahadeeth, +
أَنَّ جَمَاعَةً مِنْ بَنِي هَاشِمٍ اجْتَمَعُوا بِالْأَبْوَاءِ وَ فِيهِمْ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَ أَبُو جَعْفَرٍ الْمَنْصُورُ وَ صَالِحُ بْنُ عَلِيٍّ وَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ ابْنَاهُ مُحَمَّدٌ وَ إِبْرَاهِيمُ وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ
‘A group from the clan of Hashim gathered at Al-Abwa, and among them was Ibrahim Bin Muhammad Bin Ali Bin Abdullah Bin Abbas, and Abu Ja’far Al-Mansour, and Salih Bin Ali, and Abdullah Bin Al-Hassan, and his two sons Ibrahim and Muhammad Bin Abdullah Bin Amro Bin Usman.
فَقَالَ صَالِحُ بْنُ عَلِيٍّ قَدْ عَلِمْتُمْ أَنَّكُمُ الَّذِينَ تَمُدُّ النَّاسُ إِلَيْهِمْ أَعْيُنَهُمْ وَ قَدْ جَمَعَكُمُ اللَّهُ فِي هَذَا الْمَوْضِعِ فَاعْقِدُوا بَيْعَةً لِرَجُلٍ مِنْكُمْ تُعْطُونَهُ إِيَّاهَا مِنْ أَنْفُسِكُمْ وَ تَوَاثَقُوا عَلَى ذَلِكَ حَتَّى يَفْتَحَ اللَّهُ وَ هُوَ خَيْرُ الْفَاتِحِينَ
Sali Bin Ali said, ‘You have known the ones the people are extending their necks to, and Allah-saww and Gathered you all in this place. So, tie the allegiance to a man from you, giving it from your own selves, and hold fast upon that until Allah-saww Grants victory, and He-saww is the best Grantor of victory!’
فَحَمِدَ اللَّهَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ قَدْ عَلِمْتُمْ أَنَّ ابْنِي هَذَا هُوَ الْمَهْدِيُّ فَهَلُمَّ لِنُبَايِعَهُ
Abdullah Bin Al-Hassan praised Allah-saww and praised upon Him-saww, the said, ‘You have known that this son of mine, he is Al-Mahdi-asws, so come, let us pledge allegiance to him!’
وَ قَالَ أَبُو جَعْفَرٍ لِأَيِّ شَيْءٍ تَخْدَعُونَ أَنْفُسَكُمْ وَ اللَّهِ لَقَدْ عَلِمْتُمْ مَا النَّاسُ إِلَى أَحَدٍ أَمْوَرُ أَعْنَاقاً وَ لَا أَسْرَعُ إِجَابَةً مِنْهُمْ إِلَى هَذَا الْفَتَى يُرِيدُ بِهِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ
And Abu ja’far said, ‘For which thing are you deceiving yourselves for? By Allah-saww! You have known what the people not extending their necks to anyone nor are they quicker in answering from them to this youth’ – intending by it, Muhammad Bin Abdullah.
قَالُوا قَدْ وَ اللَّهِ صَدَقْتَ إِنَّ هَذَا الَّذِي نَعْلَمُ فَبَايَعُوا مُحَمَّداً جَمِيعاً وَ مَسَحُوا عَلَى يَدِهِ
They said, ‘By Allah-saww, you speak the truth! This is the one we know’. So they pledged allegiance to Muhammad, all of them, and they wiped upon his hand.
قَالَ عِيسَى وَ جَاءَ رَسُولُ عَبْدِ اللَّهِ بْنِ حَسَنٍ إِلَى أَبِي أَنِ ائْتِنَا فَإِنَّا مُجْتَمِعُونَ لِأَمْرٍ وَ أَرْسَلَ بِذَلِكَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ قَالَ غَيْرُ عِيسَى إِنَّ عَبْدَ اللَّهِ بْنَ الْحَسَنِ قَالَ لِمَنْ حَضَرَ- لَا تُرِيدُوا جَعْفَراً فَإِنَّا نَخَافُ أَنْ يُفْسِدَ عَلَيْكُمْ أَمْرَكُمْ
Isa said, ‘And a messenger of Abdullah Bin Hassan came to my father and we came. We were gathering for a matter, and he sent a message to Ja’far-asws Bin Muhammad-asws, and other than Isa said, ‘Abdullah Bin Al-Hassan said to the ones present, ‘Do not intend Ja’far-asws for we fear that he-asws would spoil your matter upon you’.
قَالَ عِيسَى بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ فَأَرْسَلَنِي أَبِي أَنْظُرُ مَا اجْتَمَعُوا لَهُ فَجِئْتُهُمْ وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ يُصَلِّي عَلَى طِنْفِسَةِ رَحْلٍ مَثْنِيَّةٍ فَقُلْتُ لَهُمْ أَرْسَلَنِي أَبِي إِلَيْكُمْ أَسْأَلُكُمْ لِأَيِّ شَيْءٍ اجْتَمَعْتُمْ فَقَالَ عَبْدُ اللَّهِ اجْتَمَعْنَا لِنُبَايِعَ الْمَهْدِيَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ
Isa Bin Abdullah Bin Muhammad said, ‘My father sent me to look at what they had gathered for. I came to them, and Muhammad Bin Abdullah was praying Salat upon a folded carpet of a man. I said to them, ‘My father has sent me to you to ask you all, ‘For which thing have you gathered’?’ Abdullah said, ‘We have gathered to pledge allegiance to Muhammad Bin Abdullah’.
قَالَ وَ جَاءَ جَعْفَرُ بْنُ مُحَمَّدٍ فَأَوْسَعَ لَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ إِلَى جَنْبِهِ فَتَكَلَّمَ بِمِثْلِ كَلَامِهِ فَقَالَ جَعْفَرٌ لَا تَفْعَلُوا فَإِنَّ هَذَا الْأَمْرَ لَمْ يَأْتِ بَعْدَ أَنْ كُنْتَ تَرَى يَعْنِي عَبْدَ اللَّهِ أَنَّ ابْنَكَ هَذَا هُوَ الْمَهْدِيُّ فَلَيْسَ بِهِ وَ لَا هَذَا أَوَانُهُ وَ إِنْ كُنْتَ إِنَّمَا تُرِيدُ أَنْ تُخْرِجَهُ غَضَباً لِلَّهِ وَ لِيَأْمُرَ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ فَإِنَّا وَ اللَّهِ لَا نَدَعُكَ وَ أَنْتَ شَيْخُنَا وَ نُبَايِعُ ابْنَكَ فِي هَذَا الْأَمْرِ
He (Isa) said, ‘And Ja’far-asws Bin Muhammad-asws came, so Abdullah Bin Al-Hassan made space for him-asws to his side. He spoke with similar to his talk’. Ja’far-asws said: ‘Do not do it, for this command (rising of Al-Qaim-asws) hasn’t come yet. If you were viewing (meaning Abdullah) that this son of yours, he is Al-Mahdi-asws, so he isn’t so nor are these his supporters, and if were rather intending to bring him out (to rebel) in anger for Allah-saww, and for him to enjoying with the good and forbid from the evil, then by Allah-saww, we-asws shall not leave you, and you are our elder, and we-asws shall pledge to your son regarding this matter’.
فَغَضِبَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ قَالَ لَقَدْ عَلِمْتُ خِلَافَ مَا تَقُولُ وَ اللَّهِ مَا أَطْلَعَكَ عَلَى غَيْبِهِ وَ لَكِنْ يَحْمِلُكَ عَلَى هَذَا الْحَسَدُ لِابْنِي
Abdullah Bin Al-Hassan was angered and said, ‘I have known the opposite of what you-asws are saying. By Allah-saww! You-asws are not notified upon his hidden matters, but it is the envy to my son which has carried you-asws upon this’.
فَقَالَ مَا وَ اللَّهِ ذَاكَ يَحْمِلُنِي وَ لَكِنْ هَذَا إِخْوَتُهُ وَ أَبْنَاؤُهُمْ دُونَكُمْ وَ ضَرَبَ بِيَدِهِ عَلَى ظَهْرِ أَبِي الْعَبَّاسِ ثُمَّ ضَرَبَ بِيَدِهِ عَلَى كَتِفِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ قَالَ إِنَّهَا وَ اللَّهِ مَا هِيَ إِلَيْكَ وَ لَا إِلَى ابْنَيْكَ وَ لَكِنَّهَا لَهُمْ وَ إِنَّ ابْنَيْكَ لَمَقْتُولَانِ
He-asws said: ‘By Allah-saww, that has not carried me-asws, but these are his brother and their sons besides you’ – and he-asws struck his hand upon the back of Abu Al-Abbas, then struck his-asws hand upon a shoulder of Abdullah Bin Al-Hassan and said: ‘By Allah-saww! It (caliphate) will neither be to you nor to your sons, but it would be for them, and that your two sons would be killed’.
ثُمَّ نَهَضَ فَتَوَكَّأَ عَلَى يَدِ عَبْدِ الْعَزِيزِ بْنِ عِمْرَانَ الزُّهْرِيِّ فَقَالَ أَ رَأَيْتَ صَاحِبَ الرِّدَاءِ الْأَصْفَرِ يَعْنِي أَبَا جَعْفَرٍ فَقَالَ لَهُ نَعَمْ
Then he-asws got up and leant upon a hand of Abdul Aziz Bin Imran Al-Zuhry. He said, ‘What is your-asws view of the owner of the yellow?’ (meaning Abu Ja’far). He-asws said to him: ‘Yes (he will get it)’.
قَالَ قَالَ إِنَّا وَ اللَّهِ نَجِدُهُ يَقْتُلُهُ قَالَ لَهُ عَبْدُ الْعَزِيزِ أَ يَقْتُلُ مُحَمَّداً قَالَ نَعَمْ فَقُلْتُ فِي نَفْسِي حَسَدَهُ وَ رَبِّ الْكَعْبَةِ
He (the narrator) said, ‘He-asws said, ‘We are for Allah-saww! We-asws find him, he (Al-Mansour) would kill him’. Abdul Aziz said to him-asws, ‘Will he kill Muhammad?’ He-asws said: ‘Yes’. I said within myself, ‘He-asws in envying him, by the Lord-saww of the Kabah!’
ثُمَّ قَالَ وَ اللَّهِ مَا خَرَجْتُ مِنَ الدُّنْيَا حَتَّى رَأَيْتُهُ قَتَلَهُمَا
Then he (the narrator) said, ‘By Allah-saww! I did not exit from the world until I saw him (Al-Mansour) killing them both.
قَالَ فَلَمَّا قَالَ جَعْفَرٌ ع ذَلِكَ وَ نَهَضَ وَ افْتَرَقُوا تَبِعَهُ عَبْدُ الصَّمَدِ وَ أَبُو جَعْفَرٍ فَقَالا يَا أَبَا عَبْدِ اللَّهِ أَ تَقُولُ هَذَا قَالَ نَعَمْ أَقُولُهُ وَ اللَّهِ وَ أَعْلَمُهُ.
He (the narrator) said, ‘When Ja’far-asws said that and got up, and they dispersed, Abdul Samad and Abu Ja’far followed him. They said, ‘O Abu Abdullah-asws! Are you-asws saying this?’ He-asws said: ‘Yes, I-asws am saying it, by Allah-saww, and I-asws know it!’’[70]
قَالَ أَبُو الْفَرَجِ وَ حَدَّثَنِي عَلِيُّ بْنُ الْعَبَّاسِ الْمُقَانِعِيُّ عَنْ بَكَّارِ بْنِ أَحْمَدَ عَنْ حَسَنِ بْنِ حُسَيْنٍ عَنْ عَنْبَسَةَ بْنِ بِجَادٍ الْعَابِدِ قَالَ: كَانَ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِذَا رَأَى مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ تَغَرْغَرَتْ عَيْنَاهُ ثُمَّ يَقُولُ بِنَفْسِي هُوَ إِنَّ النَّاسَ لَيَقُولُونَ فِيهِ وَ إِنَّهُ لَمَقْتُولٌ لَيْسَ هُوَ فِي كِتَابِ عَلِيٍّ مِنْ خُلَفَاءِ هَذِهِ الْأُمَّةِ.
Abu Al Faraj said, ‘And it is narrated to me by Ali Bin Al-Abbas Al Muqanaie, from Bakkar Bin Ahmad, from Hassan Bin Husayn, from Anbasa Bin Bijad Al Aabid who said,
‘It so happened that when Ja’far-asws Bin Muhammad-asws saw Muhammad Bin Abdullah Bin Al-Hassan, his-asws eyes filled up (with tears), then he-asws said: ‘By my-asws self! He is the one the people are saying regarding him, and he would be killed. He isn’t (mentioned) in the book of Ali-asws, as being from the caliphs of this community’’.[71]
19- كا، الكافي بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ زَنْجَوَيْهِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْجَعْفَرِيِّ قَالَ: أَتَيْنَا خَدِيجَةَ بِنْتَ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع نُعَزِّيهَا بِابْنِ بِنْتِهَا فَوَجَدْنَا عِنْدَهَا مُوسَى بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَإِذَا هِيَ فِي نَاحِيَةٍ قَرِيباً مِنَ النِّسَاءِ فَعَزَّيْنَاهُمْ ثُمَّ أَقْبَلْنَا عَلَيْهِ فَإِذَا هُوَ يَقُولُ لِابْنَةِ أَبِي يَشْكُرَ الرَّاثِيَةِ قُولِي
(The book) ‘Al Kafi’ – One of our companions, from Muhammad Bin Hassan, from Muhammad Bin Zanjawiya, from Abdullah Bin Al Hakam Al Armany, from Abdullah Bin Ibrahim Bin Muhammad Al Ja’fary who said,
‘We went over to Khadija daughter of Umar son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws to console her for a son of her daughter. So we found her in the presence of Musa Bin Abdullah son of Al-Hassan-asws, and she was in a corner close to the women. So we consoled them then we turned to face him, and he was saying to a daughter of Abu Yashkur Al-Rasiya, ‘Say (some words)’.
فَقَالَتْ
| اعْدُدْ رَسُولَ اللَّهِ وَ اعْدُدْ بَعْدَهُ- | أَسَدَ الْإِلَهِ وَ ثَالِثاً عَبَّاسَا | |
| وَ اعْدُدْ عَلِيَّ الْخَيْرِ وَ اعْدُدْ جَعْفَراً- | وَ اعْدُدْ عَقِيلًا بَعْدَهُ الرُّؤَّاسَا |
So she said (a poem), ‘(Of our) number (family) is Rasool-Allah-saww and of our number after him-saww the Lion of God, and thirdly Abbas. And (of our) number is Ali-asws the best, and (of our) number is Ja’far and (of our) number is Aqeel, after him the chiefs’.
فَقَالَ أَحْسَنْتِ وَ أَطْرَبْتِينِي زِيدِينِي فَانْدَفَعَتْ تَقُولُ
| وَ مِنَّا إِمَامُ الْمُتَّقِينَ مُحَمَّدٌ- | وَ حَمْزَةُ مِنَّا وَ الْمُهَذَّبُ جَعْفَرٌ | |
| وَ مِنَّا عَلِيٌّ صِهْرُهُ وَ ابْنُ عَمِّهِ- | وَ فَارِسُهُ ذَاكَ الْإِمَامُ الْمُطَهَّرُ |
He said, ‘Excellent! It moved me. Increase it for me’. She rushed saying (a poem), ‘And from us is the Imam of the Pious ones Muhammad-saww, and Hamza-as is from us-asws, and the polite ones Ja’far-asws, and from us-asws is Ali-asws his-saww son-in-law and his-saww cousin, and his-saww horseman. That is the Purified Imam-asws’.
فَأَقَمْنَا عِنْدَهُ حَتَّى كَادَ اللَّيْلُ أَنْ يَجِيءَ ثُمَّ قَالَتْ خَدِيجَةُ سَمِعْتُ عَمِّي مُحَمَّدَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ هُوَ يَقُولُ إِنَّمَا تَحْتَاجُ الْمَرْأَةُ فِي الْمَأْتَمِ إِلَى النَّوْحِ لِتَسِيلَ دَمْعَتُهَا وَ لَا يَنْبَغِي لَهَا أَنْ تَقُولَ هُجْراً فَإِذَا جَاءَ اللَّيْلُ فَلَا تُؤْذِي الْمَلَائِكَةَ بِالنَّوْحِ
We stayed in her presence until the night almost came. Then Khadeeja said, ‘I heard my uncle Muhammad Bin Ali-asws and he-asws was saying: ‘But rather you need the woman regarding the mourning for the lamentations in order for the tears to flow, and it is not befitting for her that she should be saying wild exaggerations. When the night comes, do not hurt the Angels with the lamentations’.
ثُمَّ خَرَجْنَا فَغَدَوْنَا إِلَيْهَا غُدْوَةً فَتَذَاكَرْنَا عِنْدَهَا اخْتِزَالَ مَنْزِلِهَا مِنْ دَارِ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَالَ هَذِهِ دَارٌ تُسَمَّى دَارَ السَّرَقِ فَقَالَتْ هَذَا مَا اصْطَفَى مَهْدِيُّنَا تَعْنِي مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ تُمَازِحُهُ بِذَلِكَ فَقَالَ مُوسَى بْنُ عَبْدِ اللَّهِ- وَ اللَّهِ لَأُخْبِرَنَّكُمْ بِالْعَجَبِ رَأَيْتُ أَبِي رَحِمَهُ اللَّهُ
Then we went out, and we came back to her the next day, and we mentioned in her presence the isolation of her dwelling from the house of Abu Abdullah Ja’far-asws Bin Muhammad-asws. He (Musa) said, ‘This is the house which is named as the stolen house’. She said, ‘This is what was chosen by our Mahdi (Guide)’, meaning Muhammad Bin Abdullah Bin Al-Hassan, to tease him with that. Musa Bin Abdullah said, ‘By Allah-azwj! I shall inform you all with the strangeness I saw with my father, may Allah-azwj be Pleased with him.
لَمَّا أَخَذَ فِي أَمْرِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ أَجْمَعَ عَلَى لِقَاءِ أَصْحَابِهِ فَقَالَ لَا أَجِدُ هَذَا الْأَمْرَ يَسْتَقِيمُ إِلَّا أَنْ أَلْقَى أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع فَانْطَلَقَ وَ هُوَ مُتَّكِئٌ عَلَيَّ فَانْطَلَقْتُ مَعَهُ حَتَّى أَتَيْنَا أَبَا عَبْدِ اللَّهِ فَلَقِينَاهُ خَارِجاً يُرِيدُ الْمَسْجِدَ فَاسْتَوْقَفَهُ أَبِي وَ كَلَّمَهُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع لَيْسَ هَذَا مَوْضِعَ ذَلِكَ نَلْتَقِي إِنْ شَاءَ اللَّهُ فَرَجَعَ إِلَيَّ مَسْرُوراً
When he took with the matter of Muhammad Bin Abdullah and gathered to meet his companions, so he said, ‘I do not find this matter to be straight except if I meet Abu Abdullah Ja’far-asws Bin Muhammad-asws’. He went, and he was leaning upon me. I went with him until we came over to Abu Abdullah-asws, and we met him-asws coming out intending to go to the Masjid. My father paused him-asws and spoke to him-asws. Abu Abdullah-asws said to him: ‘This is not the place for this. We shall meet up, if Allah-azwj so Desires it’. So my father returned to me joyful.
ثُمَّ أَقَامَ حَتَّى إِذَا كَانَ الْغَدُ أَوْ بَعْدَهُ بِيَوْمٍ انْطَلَقْنَا حَتَّى أَتَيْنَاهُ فَدَخَلَ عَلَيْهِ أَبِي وَ أَنَا مَعَهُ فَابْتَدَأَ الْكَلَامَ ثُمَّ قَالَ لَهُ فِيمَا يَقُولُ قَدْ عَلِمْتُ جُعِلْتُ فِدَاكَ أَنَّ السِّنَ لِي عَلَيْكَ فَإِنَّ فِي قَوْمِكَ مَنْ هُوَ أَسَنُّ مِنْكَ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ قَدَّمَ لَكَ فَضْلًا لَيْسَ هُوَ لِأَحَدٍ مِنْ قَوْمِكَ وَ قَدْ جِئْتُكَ مُعْتَمِداً لِمَا أَعْلَمُ مِنْ بِرِّكَ وَ اعْلَمْ فَدَيْتُكَ أَنَّكَ إِذَا أَجَبْتَنِي لَمْ يَتَخَلَّفْ عَنِّي أَحَدٌ مِنْ أَصْحَابِكَ وَ لَمْ يَخْتَلِفْ عَلَيَّ اثْنَانِ مِنْ قُرَيْشٍ وَ لَا غَيْرِهِمْ
Then we stayed until it was the next day or after it by a day, we went until we came over to him-asws. My father entered to see him-asws and I was with him, and he initiated the speech. Then he said to him-asws, ‘With regards to what you-asws are saying, I know, may I be sacrificed for you-asws, that the age is for me over you-asws, and that among your-asws people there are ones who are older than you-asws are, but Allah-azwj Mighty and Majestic has Preceded merits for you-asws which are not for anyone from your-asws people, and has Made you-asws to be reliable due to what is known from your-asws righteousness, and what is known of your-asws status, if you-asws respond to me, no one from your-asws companions would oppose me, and not two from the Qureysh would oppose me, nor any others’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِنَّكَ تَجِدُ غَيْرِي أَطْوَعَ لَكَ مِنِّي وَ لَا حَاجَةَ لَكَ فَوَ اللَّهِ إِنَّكَ لَتَعْلَمُ أَنِّي أُرِيدُ الْبَادِيَةَ أَوْ أَهُمُّ بِهَا فَأَثْقُلُ عَنْهَا وَ أُرِيدُ الْحَجَّ فَمَا أُدْرِكُهُ إِلَّا بَعْدَ كَدٍّ وَ تَعَبٍ وَ مَشَقَّةٍ عَلَى نَفْسِي فَاطْلُبْ غَيْرِي وَ سَلْهُ ذَلِكَ وَ لَا تُعْلِمْهُمْ أَنَّكَ جِئْتَنِي
Abu Abdullah-asws said to him: ‘You will find others to be more obedient to you than me-asws, and there is no need for you with regards to me-asws. You should know that I-asws intended (to live) in the wilderness or was thinking of it, but I-asws found it too heavy of it, and I-asws intended the Hajj, but I-asws could not realise it except after exertion and exhaustion and difficulties upon myself-asws. Therefore you should seek someone else and ask him of that, and do not let him know that you came over to me-asws’.
فَقَالَ لَهُ إِنَّ النَّاسَ مَادُّونَ أَعْنَاقَهُمْ إِلَيْكَ وَ إِنْ أَجَبْتَنِي لَمْ يَتَخَلَّفْ عَنِّي أَحَدٌ وَ لَكَ أَنْ لَا تُكَلَّفَ قِتَالًا وَ لَا مَكْرُوهاً
He said to him-asws, ‘The people are extending their necks towards you-asws and if you-asws were to respond to me, no one would oppose me, and for you-asws would be that you-asws will neither be encumbered with the fighting nor any coercion’.
قَالَ وَ هَجَمَ عَلَيْنَا نَاسٌ فَدَخَلُوا وَ قَطَعُوا كَلَامَنَا فَقَالَ أَبِي جُعِلْتُ فِدَاكَ مَا تَقُولُ فَقَالَ نَلْتَقِي إِنْ شَاءَ اللَّهُ فَقَالَ أَ لَيْسَ عَلَى مَا أُحِبُّ قَالَ عَلَى مَا تُحِبُّ إِنْ شَاءَ اللَّهُ مِنْ إِصْلَاحِ حَالِكَ
And the people crowded upon us and they came over and cut off our speech. My father said, ‘May I be sacrificed for you-asws! What are you-asws saying?’ He-asws said: ‘We shall meet up, Allah-azwj Willing’. He said, ‘Would it be upon what I like?’ He-asws said: ‘Upon what you like, Allah-azwj Willing, from bettering your state’.
ثُمَّ انْصَرَفَ حَتَّى جَاءَ الْبَيْتَ فَبَعَثَ رَسُولًا إِلَى مُحَمَّدٍ فِي جَبَلٍ بِجُهَيْنَةَ يُقَالُ لَهُ الْأَشْقَرُ عَلَى لَيْلَتَيْنِ مِنَ الْمَدِينَةِ فَبَشَّرَهُ وَ أَعْلَمَهُ أَنَّهُ قَدْ ظَفِرَ لَهُ بِوَجْهِ حَاجَتِهِ وَ مَا طَلَبَ
Then he left until he came to his house, and he sent a messenger to Muhammad (living) in a mountain at Juhayna called Al-Ashqar, which was two nights (journey) from Al-Medina. So he gave him glad tidings and let him know that there was success for him with respect to his need and what he sought (help of Abu Abdullah-asws for the uprising against the ruling authorities).
ثُمَّ عَادَ بَعْدَ ثَلَاثَةِ أَيَّامٍ فَوُقِفْنَا بِالْبَابِ وَ لَمْ نَكُنْ نُحْجَبُ إِذَا جِئْنَا فَأَبْطَأَ الرَّسُولُ ثُمَّ أَذِنَ لَنَا فَدَخَلْنَا عَلَيْهِ فَجَلَسْتُ فِي نَاحِيَةِ الْحُجْرَةِ وَ دَنَا أَبِي إِلَيْهِ فَقَبَّلَ رَأْسَهُ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ قَدْ عُدْتُ إِلَيْكَ رَاجِياً مُؤَمِّلًا قَدِ انْبَسَطَ رَجَائِي وَ أَمَلِي وَ رَجَوْتُ الدَّرْكَ لِحَاجَتِي
Then he returned after three days and paused at the door, and we were not barred from the door when we came, as the messenger was delayed. Then we had permission for us, so we entered to see him-asws. We were seated in a corner of the room and my father went near to him-asws and kissed his-asws head, then said, ‘May I be sacrificed for you-asws! I have returned to you-asws hoping, expecting, and I have unrolled my hopes and my expectation and begging for the realisation of my need’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا ابْنَ عَمِّ إِنِّي أُعِيذُكَ بِاللَّهِ مِنَ التَّعَرُّضِ لِهَذَا الْأَمْرِ الَّذِي أَمْسَيْتَ فِيهِ وَ إِنِّي لَخَائِفٌ عَلَيْكَ أَنْ يَكْسِبَكَ شَرّاً فَجَرَى الْكَلَامُ بَيْنَهُمَا حَتَّى أَفْضَى إِلَى مَا لَمْ يَكُنْ يُرِيدُ وَ كَانَ مِنْ قَوْلِهِ بِأَيِّ شَيْءٍ كَانَ الْحُسَيْنُ أَحَقَّ بِهَا مِنَ الْحَسَنِ
Abu Abdullah-asws said to him: ‘O son of my-asws uncle! I-asws seek Refuge with Allah-azwj from the exposure to this matter which you are indulging in, and I-asws am afraid over you that you might amass evil’. There flowed the speech between them until it led to what he had not wanted from his speech, ‘By which thing was Al-Husayn-asws more rightful with it than Al-Hassan-asws?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع رَحِمَ اللَّهُ الْحَسَنَ وَ رَحِمَ الْحُسَيْنَ وَ كَيْفَ ذَكَرْتَ هَذَا قَالَ لِأَنَّ الْحُسَيْنَ كَانَ يَنْبَغِي لَهُ إِذَا عَدَلَ أَنْ يَجْعَلَهَا فِي الْأَسَنِّ مِنْ وُلْدِ الْحَسَنِ
Abu Abdullah-asws said: ‘May Allah-azwj have Mercy on Al-Hassan-asws and have Mercy on Al-Husayn-asws. And how could you mention this?’ He said, ‘Because Al-Husayn-asws, it was befitting for him-asws when he-asws was just that he-asws should have made it (Imamate) to be in the eldest one from the sons of Al-Hassan-asws’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَنْ أَوْحَى إِلَى مُحَمَّدٍ ص أَوْحَى إِلَيْهِ بِمَا شَاءَ وَ لَمْ يُؤَامِرْ أَحَداً مِنْ خَلْقِهِ وَ أَمَرَ مُحَمَّدٌ ص عَلِيّاً ع بِمَا شَاءَ فَفَعَلَ مَا أُمِرَ بِهِ وَ لَسْنَا نَقُولُ فِيهِ إِلَّا مَا قَالَ رَسُولُ اللَّهِ ص مِنْ تَبْجِيلِهِ وَ تَصْدِيقِهِ
Abu Abdullah-asws said: ‘Alllah-azwj Blessed and Exalted, when He-azwj Revealed unto Muhammad-saww, Revealed unto him-saww with whatever He-azwj so Desired to and did not Command anyone from His-azwj creatures, and Muhammad-saww instructed Ali-asws with whatever he-saww so desired to, so he-asws did whatever he-asws was instructed with, and we-asws are not saying with regards to it except what Rasool-Allah-saww said from his (Al-Husayn-asws’s) veneration and his-asws ratification.
فَلَوْ كَانَ أَمَرَ الْحُسَيْنَ ع أَنَّ يُصَيِّرَهَا فِي الْأَسَنِّ أَوْ يَنْقُلَهَا فِي وُلْدِهِمَا يَعْنِي الْوَصِيَّةَ لَفَعَلَ ذَلِكَ الْحُسَيْنُ وَ مَا هُوَ بِالْمُتَّهَمِ عِنْدَنَا فِي الذَّخِيرَةِ لِنَفْسِهِ وَ لَقَدْ وَلَّى وَ تَرَكَ ذَلِكَ وَ لَكِنَّهُ مَضَى لِمَا أُمِرَ بِهِ وَ هُوَ جَدُّكَ وَ عَمُّكَ فَإِنْ قُلْتَ خَيْراً فَمَا أَوْلَاكَ بِهِ وَ إِنْ قُلْتَ هُجْراً فَيَغْفِرُ اللَّهُ لَكَ
Had he-saww instructed Al-Husayn-asws that he-asws should make it to be in the eldest one or transfer it to be in their-asws sons, meaning the successorship, he-asws would have done that, and he-asws is not with an accusation in our-asws presence with regards to hoarding it for himself-asws, and he-asws was a Guardian (Wali) and he could have neglected that, but he-asws accomplished whatever he-asws had been instructed with, and he-asws is your grandfather and your uncle. Thus, if you were to speak good then you would be closer with it, and if you were to speak vanities, then may Allah-azwj Forgive you.
أَطِعْنِي يَا ابْنَ عَمِّ وَ اسْمَعْ كَلَامِي فَوَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَا آلُوكَ نُصْحاً وَ حِرْصاً فَكَيْفَ وَ لَا أَرَاكَ تَفْعَلُ وَ مَا لِأَمْرِ اللَّهِ مِنْ مَرَدٍّ فَسُرَّ أَبِي عِنْدَ ذَلِكَ
If you were to obey me-asws, O son of my-asws uncle, and listen to my speech, by Allah-azwj the One-azwj there is no god except for Him-azwj, I-asws have advised you and ordered you, so how come I-asws do not see you doing what is the Command of Allah-azwj from what is due?’ So my father was joyful during that.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ اللَّهِ إِنَّكَ لَتَعْلَمُ أَنَّهُ الْأَحْوَلُ الْأَكْشَفُ الْأَخْضَرُ الْمَقْتُولُ بِسُدَّةِ أَشْجَعَ بَيْنَ دُورِهَا عِنْدَ بَطْنِ مَسِيلِهَا فَقَالَ أَبِي لَيْسَ هُوَ ذَاكَ وَ اللَّهِ لَنُجَازِيَنَّ بِالْيَوْمِ يَوْماً وَ بِالسَّاعَةِ سَاعَةً وَ بِالسَّنَةِ سَنَةً وَ لَنَقُومَنَّ بِثَأْرِ بَنِي أَبِي طَالِبٍ جَمِيعاً
Abu Abdullah-asws said to him: ‘By Allah-azwj! You know that the squint-eyed one with few hairs would be killed by the door of Ashja’a at the bottom of its (water) flow’. So my father said, ‘It is not like that. By Allah-azwj! He would be battling them with a day for a day, and with an hour for an hour, and with a year for a year, and he would straighten (avenge) for the rest of the clan of Abu Talib-asws altogether’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَغْفِرُ اللَّهُ لَكَ مَا أَخْوَفَنِي أَنْ يَكُونَ هَذَا الْبَيْتُ يَلْحَقُ صَاحِبَنَا
| مَنَّتْكَ نَفْسُكَ فِي الْخَلَاءِ ضَلَالًا |
Abu Abdullah-asws said to him: ‘What I-asws fear is that this couplet would happen to be attached to our companion, ‘You clothed yourself with straying in private’.
لَا وَ اللَّهِ لَا يَمْلِكُ أَكْثَرَ مِنْ حِيطَانِ الْمَدِينَةِ وَ لَا يَبْلُغُ عَمَلُهُ الطَّائِفَ إِذَا أَحْفَلَ يَعْنِي إِذَا أَجْهَدَ نَفْسَهُ وَ مَا لِلْأَمْرِ مِنْ بُدٍّ أَنْ يَقَعَ فَاتَّقِ اللَّهَ وَ ارْحَمْ نَفْسَكَ وَ بَنِي أَبِيكَ فَوَ اللَّهِ إِنِّي لَأَرَاهُ أَشْأَمَ سَلْحَةٍ أَخْرَجَتْهَا أَصْلَابُ الرِّجَالِ إِلَى أَرْحَامِ النِّسَاءِ
No, by Alah-azwj! He will not control any more than the walls of Al-Medina nor would his word reach Al-Taif when he tries, meaning when he strives himself, and what is inevitable to happen will occur. Therefore, fear Allah-azwj and have mercy on yourself and the sons of your father, for by Allah-azwj, I-asws see him as the most ill-fated of the weapons which the loins of men have brought out to the wombs of the women.
وَ اللَّهِ إِنَّهُ الْمَقْتُولُ بِسُدَّةِ أَشْجَعَ بَيْنَ دُورِهَا وَ اللَّهِ لَكَأَنِّي بِهِ صَرِيعاً مَسْلُوباً بِزَّتُهُ بَيْنَ رِجْلَيْهِ لَبِنَةٌ وَ لَا يَنْفَعُ هَذَا الْغُلَامَ مَا يَسْمَعُ قَالَ مُوسَى بْنُ عَبْدِ اللَّهِ يَعْنِينِي
By Allah-azwj! He would be killed by the doorway of Ashja’a between its houses. By Allah-azwj! It is as if I-asws am (seeing) him in bits, crucified, with a brick in between his legs, and it is not befitting this boy what he is hearing’. Musa Bin Abdullah said, ‘He-asws meant me’.
وَ لَيَخْرُجَنَّ مَعَهُ فَيَنْهَزِمُ وَ يُقْتَلُ صَاحِبُهُ ثُمَّ يَمْضِي فَيَخْرُجُ مَعَهُ رَايَةٌ أُخْرَى فَيُقْتَلُ كَبْشُهَا وَ يَتَفَرَّقُ جَيْشُهَا فَإِنْ أَطَاعَنِي فَلْيَطْلُبِ الْأَمَانَ عِنْدَ ذَلِكَ مِنْ بَنِي الْعَبَّاسِ حَتَّى يَأْتِيَهُ اللَّهُ بِالْفَرَجِ وَ لَقَدْ عَلِمْتُ بِأَنَّ هَذَا الْأَمْرَ لَا يَتِمُّ وَ إِنَّكَ لَتَعْلَمُ وَ نَعْلَمُ أَنَّ ابْنَكَ الْأَحْوَلَ الْأَخْضَرَ الْأَكْشَفَ الْمَقْتُولَ بِسُدَّةِ أَشْجَعَ بَيْنَ دُورِهَا عِنْدَ بَطْنِ مَسِيلِهَا
‘And he would be going out (rebelling) with him, and he would be defeated, and his companion would be killed. He would be going out with another banner, and its commander would be killed, and his army would disperse. But, if he were to obey me-asws, so let him seek the security during that from the Clan of Al-Abbas until Allah-azwj Brings him the relief. And you know that this matter has not yet completed, and you know and we-asws know that your son, the squint-eyed of few hairs will be killed by the doorway of Ashja’a between its houses by the bottom of its (water) flows’.
فَقَامَ أَبِي وَ هُوَ يَقُولُ بَلْ يُغْنِي اللَّهُ عَنْكَ وَ لَتَعُودَنَّ أَوْ ليفيء [لَيَقِي] اللَّهُ بِكَ وَ بِغَيْرِكَ وَ مَا أَرَدْتَ بِهَذَا إِلَّا امْتِنَاعَ غَيْرِكَ وَ أَنْ تَكُونَ ذَرِيعَتَهُمْ إِلَى ذَاكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اللَّهُ يَعْلَمُ مَا أُرِيدُ إِلَّا نُصْحَكَ وَ رُشْدَكَ وَ مَا عَلَيَّ إِلَّا الْجَهْدُ
My father stood up and he was saying, ‘But Allah-azwj would Make us to be needless of you-asws and He-azwj would Return you-asws or Join you-asws up with the others, and you-asws are not intending with this except to prevent others, and that you-asws would become their reason to that (for not helping us)’. Abu Abdullah-asws said: ‘Allah-azwj Knows what I-asws do not intend except to advise you and guide you, and there isn’t upon me-asws except for the trying’.
فَقَامَ أَبِي يَجُرُّ ثَوْبَهُ مُغْضَباً فَلَحِقَهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ أُخْبِرُكَ أَنِّي سَمِعْتُ عَمَّكَ وَ هُوَ خَالُكَ يَذْكُرُ أَنَّكَ وَ بَنِي أَبِيكَ سَتُقْتَلُونَ فَإِنْ أَطَعْتَنِي وَ رَأَيْتَ أَنْ تَدْفَعَ بِالَّتِي هِيَ أَحْسَنُ فَافْعَلْ
My father arose, dragging his clothes in anger. Abu Abdullah-asws reached out to him and said to him: ‘I-asws am informing you that I-asws heard your uncle, and he is your maternal uncle, mentioning that you and the sons of our father would soon be getting killed, so if you were to obey me-asws and if you view that you should defend with that which is better, so do it.
وَ وَ اللَّهِ الَّذِي لا إِلهَ إِلَّا هُوَ عالِمُ الْغَيْبِ وَ الشَّهادَةِ- … الرَّحْمنُ الرَّحِيمُ الْكَبِيرُ الْمُتَعالِ عَلَى خَلْقِهِ لَوَدِدْتُ أَنِّي فَدَيْتُكَ بِوُلْدِي وَ بِأَحَبِّهِمْ إِلَيَّ وَ بِأَحَبِّ أَهْلِ بَيْتِي إِلَيَّ وَ مَا يَعْدِلُكَ عِنْدِي شَيْءٌ فَلَا تَرَى أَنِّي غَشَشْتُكَ فَخَرَجَ أَبِي مِنْ عِنْدِهِ مُغْضَباً أَسِفاً
By Allah-azwj, Who, there is no god except for Him-azwj, the Knower of the unseen and the seen, the Beneficent, the Merciful, the Greatest, the Exalted over His-azwj creatures, you are beloved and I-asws would ransom you with my-asws children, and by the most beloved ones to me, and by the most beloved ones of my-asws family to me, and nothing equates with you in my-asws presence. Therefore do not view that I-asws have deceived you’. So my father went out from his-asws presence, angry, aggrieved.
قَالَ فَمَا أَقَمْنَا بَعْدَ ذَلِكَ إِلَّا قَلِيلًا عِشْرِينَ لَيْلَةً أَوْ نَحْوَهَا حَتَّى قَدِمَتْ رُسُلُ أَبِي جَعْفَرٍ فَأَخَذُوا أَبِي وَ عُمُومَتِي سُلَيْمَانَ بْنَ حَسَنٍ وَ حَسَنَ بْنَ حَسَنٍ وَ إِبْرَاهِيمَ بْنَ حَسَنٍ وَ دَاوُدَ بْنَ حَسَنٍ وَ عَلِيَّ بْنَ حَسَنٍ وَ سُلَيْمَانَ بْنَ دَاوُدَ بْنِ حَسَنٍ وَ عَلِيَّ بْنَ إِبْرَاهِيمَ بْنِ حَسَنٍ وَ حَسَنَ بْنَ جَعْفَرِ بْنِ حَسَنٍ وَ طَبَاطَبَا إِبْرَاهِيمَ بْنَ إِسْمَاعِيلَ بْنِ حَسَنٍ وَ عَبْدَ اللَّهِ بْنَ دَاوُدَ
He (the narrator) said, ‘We did not stay after that except for a little, maybe twenty nights or so until messengers of (the Caliph) Abu Ja’far (Al-Mansour) came over and seized my father, and my uncles Suleyman Bin Hassan, and Hassan Bin Hassan, and Ibrahim Bin Hassan, and Dawood Bin Hassan, and Ali Bin Hassan, and Suleyman Bin Dawood Bin Hassan, and Ali Bin Ibrahim Bin Hassan, and Hassan Bin Ja’far Bin Hassan, and Tabataba Ibrahim Bin Ismail Bin Hassan, and Abdullah Bin Dawood.
وَ قَالَ فَصُفِّدُوا فِي الْحَدِيدِ ثُمَّ حُمِلُوا فِي مَحَامِلَ أَعْرَاءً لَا وِطَاءَ فِيهَا وَ وُقِفُوا بِالْمُصَلَّى لِكَيْ يَشْتِمَهُمُ النَّاسُ قَالَ فَكَفَّ النَّاسُ عَنْهُمْ وَ رَقُّوا لَهُمْ لِلْحَالِ الَّتِي هُمْ فِيهَا ثُمَّ انْطَلَقُوا بِهِمْ حَتَّى وُقِفُوا عِنْدَ بَابِ مَسْجِدِ رَسُولِ اللَّهِ ص
He (the narrator) said, ‘They were shackled in the iron (shackles), then they were carried in bare carriages. There being no covering therein and they were paused at the praying place so that perhaps the people might insult them. But the people refrained from them and were kind to them due to the state which they were in. Then they went with them until they were paused by the door of the Masjid of Rasool-Allah-saww’.
قَالَ عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ الْجَعْفَرِيُّ فَحَدَّثَتْنَا خَدِيجَةُ بِنْتُ عُمَرَ بْنِ عَلِيٍّ أَنَّهُمْ لَمَّا أُوقِفُوا عِنْدَ بَابِ الْمَسْجِدِ الْبَابِ الَّذِي يُقَالُ لَهُ بَابُ جَبْرَئِيلَ اطَّلَعَ عَلَيْهِمْ أَبُو عَبْدِ اللَّهِ ع وَ عَامَّةُ رِدَائِهِ مَطْرُوحٌ بِالْأَرْضِ ثُمَّ اطَّلَعَ مِنْ بَابِ الْمَسْجِدِ فَقَالَ لَعَنَكُمُ اللَّهُ يَا مَعْشَرَ الْأَنْصَارِ ثَلَاثاً مَا عَلَى هَذَا عَاهَدْتُمْ رَسُولَ اللَّهِ ص وَ لَا بَايَعْتُمُوهُ أَمَا وَ اللَّهِ إِنْ كُنْتُ حَرِيصاً وَ لَكِنِّي غُلِبْتُ وَ لَيْسَ لِلْقَضَاءِ مَدْفَعٌ
Abdullah Bin Ibrahim Al-Ja’fary said, ‘Khadeeja Bint Umar Bin Ali narrated to us that whey they were paused by the door of the Masjid which was called Jibraeel-as door, Abu Abdullah-asws emerged unto them and the generality of his-asws robe was dragging in the ground. Then he-asws emerged from the door of the Masjid and he-asws said: ‘May Allah-azwj Curse you all, O group of the Helpers!’ – three times. (Then said): ‘It was not upon this that Rasool-Allah-saww Covenanted with you nor did you all pledge allegiance to him-saww (upon this). But, by Allah-azwj, I was careful, but it is as if I-asws have been overcome, and there is no repelling the Ordainment’.
ثُمَّ قَامَ وَ أَخَذَ إِحْدَى نَعْلَيْهِ فَأَدْخَلَهَا رِجْلَهُ وَ الْأُخْرَى فِي يَدِهِ وَ عَامَّةُ رِدَائِهِ يَجُرُّهُ فِي الْأَرْضِ ثُمَّ دَخَلَ فِي بَيْتِهِ فَحُمَّ عِشْرِينَ لَيْلَةً لَمْ يَزَلْ يَبْكِي فِيهَا اللَّيْلَ وَ النَّهَارَ حَتَّى خِفْنَا عَلَيْهِ فَهَذَا حَدِيثُ خَدِيجَةَ
Then he-asws arose and grabbed one of his-asws slippers and inserted his-asws leg, and the other one was in his-asws hand, and the generality of his-asws robe was flowing in the ground. Then he-asws entered into his-asws house and was feverish for twenty nights. He-asws did not cease to weep during it day and night until we-asws feared upon him-asws. So this is the Hadeeth of Khadeeja’.
قَالَ الْجَعْفَرِيُّ وَ حَدَّثَنَا مُوسَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ أَنَّهُ لَمَّا طُلِعَ بِالْقَوْمِ فِي الْمَحَامِلِ قَامَ أَبُو عَبْدِ اللَّهِ ع مِنَ الْمَسْجِدِ ثُمَّ أَهْوَى إِلَى الْمَحْمِلِ الَّذِي فِيهِ عَبْدُ اللَّهِ بْنُ الْحَسَنِ يُرِيدُ كَلَامَهُ فَمُنِعَ أَشَدَّ الْمَنْعِ وَ أَهْوَى إِلَيْهِ الْحَرَسِيُّ فَدَفَعَهُ وَ قَالَ تَنَحَّ عَنْ هَذَا فَإِنَّ اللَّهَ سَيَكْفِيكَ وَ يَكْفِي غَيْرَكَ ثُمَّ دَخَلَ بِهِمُ الزُّقَاقَ وَ رَجَعَ أَبُو عَبْدِ اللَّهِ ع إِلَى مَنْزِلِهِ
Al Ja’fary said, ‘And Musa Bin Abdullah Bin Al-Hassan narrated to us that when they emerged with the group in the carriages, Abu Abdullah-asws stood up from the Masjid, then went towards the carriage in which was Abdullah Bin Al-Hassan, intending to speak to him-asws, but he-asws was prevented with the most intense of the preventions, and guard pushed him-asws away and said, ‘Stay away from this, may Allah-azwj Stop you-asws and others’. Then they entered them into an alleyway, and Abu Abdullah-asws returned to his-asws house.
فَلَمْ يَبْلُغْ بِهِمُ الْبَقِيعَ حَتَّى ابْتُلِيَ الْحَرَسِيُّ بَلَاءً شَدِيداً رَمَحَتْهُ نَاقَتُهُ فَدَقَّتْ وَرِكَهُ فَمَاتَ فِيهَا وَ مَضَى الْقَوْمُ فَأَقَمْنَا بَعْدَ ذَلِكَ حِيناً ثُمَّ أَتَى مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَأُخْبِرَ أَنَّ أَبَاهُ وَ عُمُومَتَهُ قُتِلُوا قَتَلَهُمْ أَبُو جَعْفَرٍ إِلَّا حَسَنَ بْنَ جَعْفَرٍ وَ طَبَاطَبَا وَ عَلِيَّ بْنَ إِبْرَاهِيمَ وَ سُلَيْمَانَ بْنَ دَاوُدَ وَ دَاوُدَ بْنَ حَسَنٍ وَ عَبْدَ اللَّهِ بْنَ دَاوُدَ
He had not reached with them to Al-Baqi’e (the cemetery) until the guard was afflicted with an intense difficulty. His she-camel threw him off and his hip was pulverised, and he died during it, and they went with the group. So we stayed after that for a while, then Muhammad Bin Abdullah Bin Hassan came over and informed that his father and his uncles had been killed. Abu Ja’far (Al-Mansour the Caliph) had killed them, except for Hassan Bin Ja’far, and Tabataba, and Ali Bin Ibrahim, and Suleyman Bin Dawood, and Dawood Bin Hassan, and Abdullah Bin Dawood.
قَالَ فَظَهَرَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عِنْدَ ذَلِكَ وَ دَعَا النَّاسَ لِبَيْعَتِهِ قَالَ فَكُنْتُ ثَالِثَ ثَلَاثَةٍ بَايَعُوهُ وَ اسْتَوْثَقَ النَّاسَ لِبَيْعَتِهِ وَ لَمْ يَخْتَلِفْ عَلَيْهِ قُرَشِيٌّ وَ لَا أَنْصَارِيٌّ وَ لَا عَرَبِيٌّ قَالَ وَ شَاوَرَ عِيسَى بْنَ زَيْدٍ وَ كَانَ مِنْ ثِقَاتِهِ وَ كَانَ عَلَى شُرْطَتِهِ فَشَاوَرَهُ فِي الْبِعْثَةِ إِلَى وُجُوهِ قَوْمِهِ
He (the narrator) said, ‘Muhammad Bin Abdullah appeared during that and called the people to his allegiance. We were three who pledged allegiance to him and urged the people to pledge allegiance to him, and neither the Qureysh opposed him, nor the Helpers, nor the Bedouins. And he consulted Isa Bin Zayd, and he was from his trustworthy ones, and he was (a commander) upon his police force. He consulted him regarding the sending to face his people.
فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ إِنْ دَعَوْتَهُمْ دُعَاءً يَسِيراً لَمْ يُجِيبُوكَ أَوْ تَغْلُظَ عَلَيْهِمْ فَخَلِّنِي وَ إِيَّاهُمْ فَقَالَ لَهُ مُحَمَّدٌ امْضِ إِلَى مَنْ أَرَدْتَ مِنْهُمْ
Isa Bin Zayd said to him, ‘If you call them with an easy calling, they will not answer you, or you should be harsh upon them. Therefore leave me and them’. Muhammad said to him, ‘Go to whoever you intend from them’.
فَقَالَ ابْعَثْ إِلَى رَئِيسِهِمْ وَ كَبِيرِهِمْ يَعْنِي أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع فَإِنَّكَ إِذَا أَغْلَظْتَ عَلَيْهِ عَلِمُوا جَمِيعاً أَنَّكَ سَتُمِرُّهُمْ عَلَى الطَّرِيقِ الَّتِي أَمْرَرْتَ عَلَيْهَا أَبَا عَبْدِ اللَّهِ قَالَ فَوَ اللَّهِ مَا لَبِثْنَا أَنْ أُتِيَ بِأَبِي عَبْدِ اللَّهِ ع حَتَّى أُوقِفَ بَيْنَ يَدَيْهِ فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ أَسْلِمْ تَسْلَمْ
He said, ‘Go to their chiefs and their elders, meaning Abu Abdullah Ja’far-asws Bin Muhammad-asws, for if you are harsh upon him-asws, they would all know that you will make them pass upon the path which you passed Abu Abdullah-asws upon’. It was not long before they came with Abu Abdullah-asws until they paused him-asws in front of him. Isa Bin Zayd said to him-asws, ‘Submit, you-asws will be safe’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَ حَدَثَتْ نُبُوَّةٌ بَعْدَ مُحَمَّدٍ ص فَقَالَ لَهُ مُحَمَّدٌ لَا وَ لَكِنْ بَايِعْ تَأْمَنْ عَلَى نَفْسِكَ وَ مَالِكَ وَ وُلْدِكَ وَ لَا تُكَلَّفَنَّ حَرْباً
He (the narrator) said, ‘Abu Abdullah-asws said to him: ‘Are you initiating a new Prophet-hood after Muhammad-saww?’ Muhammad said to him-asws, ‘No, but pledge allegiance and be secure upon yourself-asws, and your-asws wealth, and your-asws children and you will not be encumbered with war’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ مَا فِيَّ حَرْبٌ وَ لَا قِتَالٌ وَ لَقَدْ تَقَدَّمْتُ إِلَى أَبِيكَ وَ حَذَّرْتُهُ الَّذِي حَاقَ بِهِ وَ لَكِنْ لَا يَنْفَعُ حَذَرٌ مِنْ قَدَرٍ
Abu Abdullah-asws said to him: ‘I-asws am neither indulging in war nor fighting, and I-asws had preceded to your father and cautioned him what he would be caught up with, but a caution cannot benefit from the pre-determination.
يَا ابْنَ أَخِي عَلَيْكَ بِالشَّبَابِ وَ دَعْ عَنْكَ الشُّيُوخَ فَقَالَ لَهُ مُحَمَّدٌ مَا أَقْرَبَ مَا بَيْنِي وَ بَيْنَكَ فِي السِّنِّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِنِّي لَمْ أُعَازَّكَ وَ لَمْ أَجِيءْ لِأَتَقَدَّمَ عَلَيْكَ فِي الَّذِي أَنْتَ فِيهِ فَقَالَ لَهُ مُحَمَّدٌ لَا وَ اللَّهِ لَا بُدَّ مِنْ أَنْ تُبَايِعَ
O son of my-asws brother! Upon you is with the youth and leave off from the elderly’. Muhammad said to him-asws, ‘How near it is what is between me and you-asws in age’. Abu Abdullah-asws said to him: ‘I-asws have not harmed you and did not come to proceed against you with regards to what you are in’. Muhammad said to him, ‘No, by Allah-azwj! It is inevitable that you-asws must pledge allegiance’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مَا فِيَّ يَا ابْنَ أَخِي طَلَبٌ وَ لَا هَرَبٌ وَ إِنِّي لَأُرِيدُ الْخُرُوجَ إِلَى الْبَادِيَةِ فَيَصُدُّنِي ذَلِكَ وَ يَثْقُلُ عَلَيَّ حَتَّى يُكَلِّمَنِي فِي ذَلِكَ الْأَهْلُ غَيْرَ مَرَّةٍ وَ مَا يَمْنَعُنِي مِنْهُ إِلَّا الضَّعْفُ وَ اللَّهِ وَ الرَّحِمِ أَنْ تُدْبِرَ عَنَّا وَ نَشْقَى بِكَ
Abu Abdullah-asws said to him: ‘O son of my-asws brother! I-asws did not come seeking (worldly gains), nor a war, and I-asws wanted to go out to the wilderness, but that was difficult upon me-asws and heavy upon me-asws, to the extent that the family spoke to me-asws regarding that more than once, and nothing prevented me-asws from it except for (physical) weakness. By Allah-azwj and the kinship, turn away from us-asws and our-asws misfortune with you’.
فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ قَدْ وَ اللَّهِ مَاتَ أَبُو الدَّوَانِيقِ يَعْنِي أَبَا جَعْفَرٍ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ مَا تَصْنَعُ بِي وَ قَدْ مَاتَ قَالَ أُرِيدُ الْجَمَالَ بِكَ قَالَ مَا إِلَى مَا تُرِيدُ سَبِيلٌ لَا وَ اللَّهِ مَا مَاتَ أَبُو الدَّوَانِيقِ إِلَّا أَنْ يَكُونَ مَاتَ مَوْتَ النَّوْمِ
He said to him-asws, ‘O Abu Abdullah-asws! Abu Al-Dawaneeq, meaning Abu Ja’far (Al-Mansour the Caliph) has died!’ Abu Abdullah-asws said: ‘And what are you doing with me-asws and he has died?’ He-asws said: ‘I want the majesty with you-asws’. He-asws said: ‘There is no way to what you are intending. By Allah-azwj! Abu Ja’far (Al-Mansour) has not died except if he has happened to have died the death of sleep’.
قَالَ وَ اللَّهِ لَتُبَايِعُنِي طَائِعاً أَوْ مُكْرَهاً وَ لَا تُحْمَدُ فِي بَيْعَتِكَ فَأَبَى عَلَيْهِ إِبَاءً شَدِيداً فَأَمَرَ بِهِ إِلَى الْحَبْسِ
He said, ‘By Allah-azwj! You-asws will either pledge allegiance to me willingly or unwillingly, and there is no praise in your-asws pledging allegiance’. But he-asws refused upon him with intense refusal, and he ordered with him-asws to the prison.
فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ أَمَا إِنْ طَرَحْنَاهُ فِي السِّجْنِ وَ قَدْ خَرِبَ السِّجْنُ وَ لَيْسَ عَلَيْهِ الْيَوْمَ غَلَقٌ خِفْنَا أَنْ يَهْرُبَ مِنْهُ فَضَحِكَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ قَالَ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ أَ وَ تُرَاكَ تُسْجِنُنِي قَالَ نَعَمْ وَ الَّذِي أَكْرَمَ مُحَمَّداً ص بِالنُّبُوَّةِ لَأُسْجِنَنَّكَ وَ لَأُشَدِّدَنَّ عَلَيْكَ
Isa Bin Zayd said to him, ‘But, if you were to throw him-asws in the prison, and the prison has been ruined, and there is no lock upon it today. We fear that he-asws might flee from it’. Abu Abdullah-asws smiled, then said: ‘There is neither a Might nor Strength except with Allah-azwj, the Exalted, the Magnificent! Or do you think you will be imprisoning me-asws?’ He said, ‘Yes, by the One-azwj Who Honoured Muhammad-saww with the Prophet-hood, I will be imprisoning you-asws and will be intensely harsh upon you-asws’.
فَقَالَ عِيسَى بْنُ زَيْدٍ احْبِسُوهُ فِي الْمَخْبَإِ وَ ذَلِكَ دَارُ رَيْطَةَ الْيَوْمَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَمَا وَ اللَّهِ إِنِّي سَأَقُولُ ثُمَّ أُصَدَّقُ فَقَالَ لَهُ عِيسَى بْنُ زَيْدٍ لَوْ تَكَلَّمْتَ لَكَسَرْتُ فَمَكَ-
Isa Bin Zayd said, ‘Withhold him-asws in the hide-out, and that is the house of Rayta today’. Abu Abdullah-asws said: ‘But, by Allah-azwj, I-asws shall be saying (something) and I-asws will be ratified’. Isa Bin Zayd said, ‘If you speak, I shall break your-asws mouth’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَمَا وَ اللَّهِ يَا أَكْشَفُ يَا أَزْرَقُ لَكَأَنِّي بِكَ تَطْلُبُ لِنَفْسِكَ جُحْراً تَدْخُلُ فِيهِ وَ مَا أَنْتَ فِي الْمَذْكُورِينَ عِنْدَ اللِّقَاءِ وَ إِنِّي لَأَظُنُّكَ إِذَا صُفِّقَ خَلْفَكَ طِرْتَ مِثْلَ الْهَيْقِ النَّافِرِ
Abu Abdullah-asws said to him: ‘But, by Allah-azwj, O bald one, O blue-eyed one! It is as if I-asws see you looking for a hole for yourself to enter into, and you will not be among the mentioned ones during the meeting (the enemy during battles), and I-asws think that when (someone) claps behind you, you will flee like the fleeing ostrich’.
فَنَفَرَ عَلَيْهِ مُحَمَّدٌ بِانْتِهَارٍ احْبِسْهُ وَ شَدِّدْ عَلَيْهِ وَ اغْلُظْ عَلَيْهِ
Muhammad rushed upon to him-asws with the rebuke, ‘Withhold him-asws, and be severe upon him-asws, and be harsh upon him-asws’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع أَمَا وَ اللَّهِ لَكَأَنِّي بِكَ خَارِجاً مِنْ سُدَّةِ أَشْجَعَ إِلَى بَطْنِ الْوَادِي وَ قَدْ حَمَلَ عَلَيْكَ فَارِسٌ مُعْلَمٌ فِي يَدِهِ طِرَادَةٌ نِصْفُهَا أَبْيَضُ وَ نِصْفُهَا أَسْوَدُ عَلَى فَرَسٍ كُمَيْتٍ أَقْرَحَ فَطَعَنَكَ فَلَمْ يَصْنَعْ فِيكَ شَيْئاً وَ ضَرَبْتَ خَيْشُومَ فَرَسِهِ فَطَرَحْتَهُ
Abu Abdullah-asws said to him: ‘But, by Allah-azwj, it is as if I-asws am with you (seeing you) coming out from the doorway of Ashja’a to the base of the valley and an informant horseman has attacked you, there being a lance in his hand, half of it white and half of it black, upon a Kumeyt horse (brown with white forehead), so he stabs you, but it does not do anything to you, and you strike the nose of his horse, so it throws him.
وَ حَمَلَ عَلَيْكَ آخَرُ خَارِجٌ مِنْ زُقَاقِ آلِ أَبِي عَمَّارٍ الدُّؤَلِيِّينَ عَلَيْهِ غَدِيرَتَانِ مَضْفُورَتَانِ قَدْ خَرَجَتَا مِنْ تَحْتِ بَيْضَتِهِ كَثِيرُ شَعْرِ الشَّارِبَيْنِ فَهُوَ وَ اللَّهِ صَاحِبُكَ فَلَا رَحِمَ اللَّهُ رِمَّتَهُ
And another one attacks upon you, outside from the alleyway of the family of Abu Ammar Al-Dowliyayn. Upon him are two braids of hair and they are coming out from his helmet, being of a lot of hair of the moustache. So he, by Allah-azwj, is your companion (who will kill you). May Allah-azwj not have Mercy on his bones’.
فَقَالَ لَهُ مُحَمَّدٌ يَا أَبَا عَبْدِ اللَّهِ ع حَسِبْتَ فَأَخْطَأْتَ وَ قَامَ إِلَيْهِ السُّرَاقِيُّ بْنُ سَلْحِ الْحُوتِ فَدَفَعَ فِي ظَهْرِهِ حَتَّى أُدْخِلَ السِّجْنَ وَ اصْطُفِيَ مَا كَانَ لَهُ مِنْ مَالٍ وَ مَا كَانَ لِقَوْمِهِ مِمَّنْ لَمْ يَخْرُجْ مَعَ مُحَمَّدٍ
Muhammad said to him-asws, ‘O Abu Abdullah-asws! You-asws counted, but erred’, and Al-Surraqy Bin Sulkh Al-Howt stood up to him-asws and pushed him-asws in his-asws back until he-asws entered into the prison, and they chose (plundered) whatever was for him-asws from the wealth and whatever was for his-asws group from the ones who did not come out (rebel) with Muhammad.
قَالَ فَطُلِعَ بِإِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ هُوَ شَيْخٌ كَبِيرٌ ضَعِيفٌ قَدْ ذَهَبَتْ إِحْدَى عَيْنَيْهِ وَ ذَهَبَتْ رِجْلَاهُ وَ هُوَ يُحْمَلُ حَمْلًا فَدَعَاهُ إِلَى الْبَيْعَةِ فَقَالَ لَهُ يَا ابْنَ أَخِي إِنِّي شَيْخٌ كَبِيرٌ ضَعِيفٌ وَ أَنَا إِلَى بِرِّكَ وَ عَوْنِكَ أَحْوَجُ
He (the narrator) said, ‘They emerged with Ismail Bin Abdullah Bin Ja’far-asws Bin Abu Talib-asws, and he was an aged old man, weak, and one of his eyes (sight) had gone, and both his legs had gone, and he was carried by a carrier. He called him to his allegiance. He said to him, ‘O son of my brother! I am an aged old man, weak, and I am (at the mercy of) your righteousness, and needy to your forgiveness’.
فَقَالَ لَهُ- لَا بُدَّ مِنْ أَنْ تُبَايِعَ فَقَالَ لَهُ وَ أَيَّ شَيْءٍ تَنْتَفِعُ بِبَيْعَتِي وَ اللَّهِ إِنِّي لَأُضَيِّقُ عَلَيْكَ مَكَانَ اسْمِ رَجُلٍ إِنْ كَتَبْتَهُ قَالَ لَا بُدَّ لَكَ أَنْ تَفْعَلَ فَأَغْلَظَ عَلَيْهِ فِي الْقَوْلِ
He said to him, ‘It is inevitable that you pledge allegiance’. He said to him, ‘And which thing would you benefit by the pledge of my allegiance? By Allah-azwj! I would be restricting upon you the place of the name of (another) man, if you were to write him’. He said, ‘It is inevitable that you do so’, and he was harsh upon him with the words.
فَقَالَ لَهُ إِسْمَاعِيلُ ادْعُ لِي جَعْفَرَ بْنَ مُحَمَّدٍ فَلَعَلَّنَا نُبَايِعُ جَمِيعاً قَالَ فَدَعَا جَعْفَراً ع فَقَالَ لَهُ إِسْمَاعِيلُ جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُبَيِّنَ لَهُ فَافْعَلْ لَعَلَّ اللَّهَ يَكُفُّهُ عَنَّا قَالَ قَدْ أَجْمَعْتُ أَلَّا أُكَلِّمَهُ فَلْيَرَ فِيَّ رَأْيَهُ
Ismail said to him, ‘Call Ja’far-asws Bin Muhammad-asws for me, so we can pledge allegiance together’. He called Ja’far-asws. Ismail said to him-asws, ‘May I be sacrificed for you-asws! If you-asws see it fit, you-asws could clarify to him, then do so, perhaps Allah-azwj would Refrain him from us’. He-asws said: ‘I-asws have decided that I-asws shall not speak to him, so let him view with regards to me-asws by his opinion’.
فَقَالَ إِسْمَاعِيلُ لِأَبِي عَبْدِ اللَّهِ ع أَنْشُدُكَ اللَّهَ هَلْ تَذْكُرُ يَوْماً أَتَيْتُ أَبَاكَ مُحَمَّدَ بْنَ عَلِيٍّ ع وَ عَلَيَّ حُلَّتَانِ صَفْرَاوَانِ فَأَدَامَ النَّظَرَ إِلَيَّ ثُمَّ بَكَى فَقُلْتُ لَهُ مَا يُبْكِيكَ فَقَالَ لِي يُبْكِينِي أَنَّكَ تُقْتَلُ عِنْدَ كِبَرِ سِنِّكَ ضَيَاعاً- لَا يَنْتَطِحُ فِي دَمِكَ عَنْزَانِ
Ismail said to Abu Abdullah-asws, ‘I adjure you-asws with Allah-azwj! Do You-asws remember the day I came over to your-asws father-asws Muhammad Bin Ali-asws, and upon me were two yellow garments. He-asws looked at me for long, and he-asws wept. I said to him-asws, ‘What makes you-asws weep?’ He-asws said to me: ‘It makes me weep that you would be killed during old age wastefully, no two goats would butt their heads regarding your blood’.
قَالَ فَقُلْتُ مَتَى ذَاكَ قَالَ إِذَا دُعِيتَ إِلَى الْبَاطِلِ فَأَبَيْتَهُ وَ إِذَا نَظَرْتَ إِلَى أحول [الْأَحْوَلِ] مَشُومِ قَوْمِهِ يَنْتَمِي مِنْ آلِ الْحَسَنِ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ص يَدْعُو إِلَى نَفْسِهِ قَدْ تَسَمَّى بِغَيْرِ اسْمِهِ فَأَحْدِثْ عَهْدَكَ وَ اكْتُبْ وَصِيَّتَكَ فَإِنَّكَ مَقْتُولٌ مِنْ يَوْمِكَ أَوْ مِنْ غَدٍ
I said, ‘So when would that be?’ He-asws said: ‘When you will be called to the falsehood and you would refuse, and you will look at the squint-eyed one of his people belonging to the progeny of Al-Hassan-asws, being upon the Pulpit of Rasool-Allah-saww, calling (the people) to himself, having being named with other than his name. So renew your oath and write out your will for you would be killed during your day or the next’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع نَعَمْ وَ هَذَا وَ رَبِّ الْكَعْبَةِ لَا يَصُومُ مِنْ شَهْرِ رَمَضَانَ إِلَّا أَقَلَّهُ فَأَسْتَوْدِعُكَ اللَّهَ يَا أَبَا الْحَسَنِ وَ أَعْظَمَ اللَّهُ أَجْرَنَا فِيكَ وَ أَحْسَنَ الْخِلَافَةَ عَلَى مَنْ خَلَّفْتَ وَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ
Abu Abdullah-asws said to him: ‘Yes, and this one (Muhammad), by the Lord-azwj of the Kabah, does not Fast from the Month of Ramazan except for a few (days). Therefore trust Allah-azwj, O Abu Al-Hassan, and may Allah-azwj Magnify our-asws Recompense regarding you, and Keep well the ones whom you leave behind, and we are for Allah-azwj and to Him-azwj we are returning’.
قَالَ ثُمَّ احْتُمِلَ إِسْمَاعِيلُ وَ رُدَّ جَعْفَرٌ إِلَى الْحَبْسِ قَالَ فَوَ اللَّهِ مَا أَمْسَيْنَا حَتَّى دَخَلَ عَلَيْهِ بَنُو أَخِيهِ بَنُو مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ فَتَوَطَّئُوهُ حَتَّى قَتَلُوهُ وَ بَعَثَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ إِلَى جَعْفَرٍ ع فَخَلَّى سَبِيلَهُ
He (the narrator) said, ‘The Ismail was carried away and Ja’far-asws was returned to the detention. By Allah-azwj, we had not even seen the evening before the sons of his brother, the clan of Mauawiya Bin Abdullah Bin Ja’far, so they trampled him (Ismail) until they killed him, and Muhammad Bin Abdullah sent a messenger to Ja’far-asws and freed his-asws way.
قَالَ وَ أَقَمْنَا بَعْدَ ذَلِكَ حَتَّى اسْتَهْلَلْنَا شَهْرَ رَمَضَانَ فَبَلَغَنَا خُرُوجُ عِيسَى بْنِ مُوسَى يُرِيدُ الْمَدِينَةَ قَالَ فَتَقَدَّمَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَلَى مُقَدِّمَتِهِ يَزِيدُ بْنُ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ وَ كَانَ عَلَى مُقَدِّمَةِ عِيسَى بْنِ مُوسَى وُلْدُ الْحَسَنِ بْنِ زَيْدِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ وَ قَاسِمٌ وَ مُحَمَّدُ بْنُ زَيْدٍ وَ عَلِيٌّ وَ إِبْرَاهِيمُ بَنُو الْحَسَنِ بْنِ زَيْدٍ فَهُزِمَ يَزِيدُ بْنُ مُعَاوِيَةَ وَ قَدِمَ عِيسَى بْنُ مُوسَى الْمَدِينَةَ وَ صَارَ الْقِتَالُ بِالْمَدِينَةِ
He (the narrator) said, ‘And we stayed after that until we saw the crescent of the Month of Ramazan, and we came across the rising of Isa Bin Musa, intending Al-Medina. Muhammad Bin Abdullah proceeded upon the leading (of the army) by Yazeed Bin Muawiya Bin Abdullah Bin Ja’far, and it was so that upon the front of (the army of) Isa Bin Musa were the sons of Al-Hassan Bin Zayd Bin Al-Hassan Bin Al-Hassan, and Qasim, and muhammad Bin Zayd and Ali Bin Ibrahim, sons of Al-Hassan Bin Zayd. Yazeed Bin Muawiya was defeated, and Isa Bin Musa proceeded to Al-Medina, and the fighting was at Al-Medina.
فَنَزَلَ بِذُبَابٍ وَ دَخَلَتْ عَلَيْنَا الْمُسَوِّدَةُ مِنْ خَلْفِنَا وَ خَرَجَ مُحَمَّدٌ فِي أَصْحَابِهِ حَتَّى بَلَغَ السُّوقَ فَأَوْصَلَهُمْ وَ مَضَى ثُمَّ تَبِعَهُمْ حَتَّى انْتَهَى إِلَى مَسْجِدِ الْخَوَّامِينَ فَنَظَرَ إِلَى مَا هُنَاكَ فَضَاءٍ لَيْسَ مُسَوِّدٌ وَ لَا مُبَيِّضٌ
He (Isa) encamped at Zubab, and the blacks (black banners of the Abbasides) came upon us from behind us, and Muhammad went out among his companions until he reached the marketplace. He arrived to them and went, then pursued them until he ended up to the Masjid Al-Khawameen. He looked around to what was placed over there. There weren’t any blacks (Abbasides) nor any whites.
فَاسْتَقْدَمَ حَتَّى انْتَهَى إِلَى شِعْبِ فَزَارَةَ ثُمَّ دَخَلَ هُذَيْلَ ثُمَّ مَضَى إِلَى أَشْجَعَ فَخَرَجَ إِلَيْهِ الْفَارِسُ الَّذِي قَالَ أَبُو عَبْدِ اللَّهِ ع مِنْ خَلْفِهِ مِنْ سِكَّةِ هُذَيْلَ فَطَعَنَهُ فَلَمْ يَصْنَعْ فِيهِ شَيْئاً وَ حَمَلَ عَلَى الْفَارِسِ وَ ضَرَبَ خَيْشُومَ فَرَسِهِ بِالسَّيْفِ فَطَعَنَهُ الْفَارِسُ فَأَنْفَذَهُ فِي الدِّرْعِ وَ انْثَنَى عَلَيْهِ مُحَمَّدٌ فَضَرَبَهُ فَأَثْخَنَهُ
He proceeded until he ended up to the cave of Fazarat. Then he entered Huzayl, then went to Ashja’a. There came out to him the horsemen whom Abu Abdullah-asws had spoken of, from behind him, from the doorway of Huzayl and stabbed him. But it did not waste anything in him, and he attacked upon the horseman and struck the nose of his horse with the sword. The horseman stabbed him and penetrated his armour and Muhammad retaliated upon him and struck him and killed him.
وَ خَرَجَ إِلَيْهِ حُمَيْدُ بْنُ قَحْطَبَةَ وَ هُوَ مُدْبِرٌ عَلَى الْفَارِسِ يَضْرِبُهُ مِنْ زُقَاقِ الْعَمَّارِيِّينَ فَطَعَنَهُ طَعْنَةً أَنْفَذَ السِّنَانَ فِيهِ فَكُسِرَ الرُّمْحُ وَ حَمَلَ عَلَى حُمَيْدٍ فَطَعَنَهُ حُمَيْدٌ بِزُجِّ الرُّمْحِ فَصَرَعَهُ ثُمَّ نَزَلَ فَضَرَبَهُ حَتَّى أَثْخَنَهُ وَ قَتَلَهُ وَ أَخَذَ رَأْسَهُ وَ دَخَلَ الْجُنْدُ مِنْ كُلِّ جَانِبٍ وَ أُخِذَتِ الْمَدِينَةُ وَ أُجْلِينَا هَرَباً فِي الْبِلَادِ
And there came out to him, Humeyd Bin Qahtaba, and his back was turned upon the horse, and he struck him from the alleyway of Ammariyeen. He stabbed him with a stabbing, and the spearhead got stuck and the spear broke in him. And he attacked upon Humeyd, and Humeyd stabbed him with the head of the spear and wounded him. Then he descended unto him, and he struck him until he ripped him and killed him and took his head and the army entered from every side, and took Al-Medina, and we were exiled fleeing in the land.
قَالَ مُوسَى بْنُ عَبْدِ اللَّهِ فَانْطَلَقْتُ حَتَّى لَحِقْتُ بِإِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ فَوَجَدْتُ عِيسَى بْنَ زَيْدٍ مُكْمَناً عِنْدَهُ فَأَخْبَرْتُهُ بِسُوءِ تَدْبِيرِهِ وَ خَرَجْنَا مَعَهُ حَتَّى أُصِيبَ رَحِمَهُ اللَّهُ ثُمَّ مَضَيْتُ مَعَ ابْنِ أَخِي الْأَشْتَرِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ حَتَّى أُصِيبَ بِالسِّنْدِ ثُمَّ رَجَعْتُ شَرِيداً طَرِيداً تُضَيَّقُ عَلَيَّ الْبِلَادُ
Musa Bin Abdullah said, ‘So I went until I met up with Ibrahim Bin Abdullah, and I found Isa Bin Zayd hiding with him. So I informed him of the evil of his plan, and we went out with him until he died, may Allah-azwj have Mercy on him. Then I went with the son of my brother Al-Ashtar Abdullah Bin Muhammad Bin Abdullah Bin Hassan until he died at Al-Sind. Then I returned, fearfully, a fugitive, the land being constricted upon me.
فَلَمَّا ضَاقَتْ عَلَيَّ الْأَرْضُ وَ اشْتَدَّ الْخَوْفُ ذَكَرْتُ مَا قَالَ أَبُو عَبْدِ اللَّهِ ع فَجِئْتُ إِلَى الْمَهْدِيِّ وَ قَدْ حَجَّ وَ هُوَ يَخْطُبُ النَّاسَ فِي ظِلِّ الْكَعْبَةِ فَمَا شَعَرَ إِلَّا وَ أَنِّي قَدْ قُمْتُ مِنْ تَحْتِ الْمِنْبَرِ فَقُلْتُ لِيَ الْأَمَانُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ أَدُلُّكَ عَلَى نَصِيحَةٍ لَكَ عِنْدِي فَقَالَ نَعَمْ مَا هِيَ قُلْتُ أَدُلُّكَ عَلَى مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ فَقَالَ نَعَمْ لَكَ الْأَمَانُ
When the land was constricted upon me and the fear intensified with me, I remembered what Abu Abdullah-asws had said. I went over to Al-Mahdi (the Abbaside Caliph), and he had performed Hajj and he was addressing the people in the shade of the Kabah. He was not aware except that I had been standing beneath the pulpit. I said, ‘(Grant) the security for me, O commander of the faithful, and I shall point you upon some advice for you which is with me’. He said, ‘Yes, and what is it?’ I said, ‘I shall point you upon Musa Bin Abdullah Bin Hassan’. He said to me, ‘Yes, for you is the amnesty’.
فَقُلْتُ لَهُ أَعْطِنِي مَا أَثِقُ بِهِ فَأَخَذْتُ مِنْهُ عُهُوداً وَ مَوَاثِيقَ وَ وَثَّقْتُ لِنَفْسِي ثُمَّ قُلْتُ أَنَا مُوسَى بْنُ عَبْدِ اللَّهِ فَقَالَ لِي إِذاً تُكْرَمَ وَ تُحْبَى فَقُلْتُ لَهُ أَقْطِعْنِي إِلَى بَعْضِ أَهْلِ بَيْتِكَ يَقُومُ بِأَمْرِي عِنْدَكَ
I said to him, ‘Give me what I can rely with’. I took an oath from him and a covenant and what I could trust for myself, then I said, ‘I am Musa Bin Abdullah’. He said to me, ‘Then you shall be honoured and respected’. I said to him, ‘Cut me off (for support) to someone from your family who would stand with my affairs in your presence’.
فَقَالَ انْظُرْ إِلَى مَنْ أَرَدْتَ فَقُلْتُ عَمَّكَ الْعَبَّاسَ بْنَ مُحَمَّدٍ فَقَالَ الْعَبَّاسُ لَا حَاجَةَ لِي فِيكَ فَقُلْتُ وَ لَكِنْ لِي فِيكَ الْحَاجَةُ أَسْأَلُكَ بِحَقِّ أَمِيرِ الْمُؤْمِنِينَ إِلَّا قَبِلْتَنِي فَقَبِلَنِي شَاءَ أَوْ أَبَى
He said to me, ‘Look at the one whom you intend’. I said, ‘Your uncle Al-Abbas Bin Muhammad’. Al-Abbas said, ‘There is no need for me with regards to you’. I said, ‘But, there is a need for me regarding you. I ask you by the right of until you accept me’. Accept me willingly or refuse’.
وَ قَالَ لِيَ الْمَهْدِيُّ مَنْ يَعْرِفُكَ وَ حَوْلَهُ أَصْحَابُنَا أَوْ أَكْثَرُهُمْ فَقُلْتُ هَذَا الْحَسَنُ بْنُ زَيْدٍ يَعْرِفُنِي وَ هَذَا مُوسَى بْنُ جَعْفَرٍ يَعْرِفُنِي وَ هَذَا الْحَسَنُ بْنُ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ يَعْرِفُنِي فَقَالُوا نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ كَأَنَّهُ لَمْ يَغِبْ عَنَّا
And Al-Mahdy said to me, ‘Who recognises you?’ And around him were our companions, or most of them. So I said, ‘This one, Al-Hassan Bin Zayd knows me, and this one Musa-asws Bin Ja’far-asws knows me, and this Al-Hassan Bin Abullah Bin Al-Abbas knows me’. They said, ‘Yes, O commander of the faithful, it is as if he was never absent from us’.
ثُمَّ قُلْتُ لِلْمَهْدِيِّ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ أَخْبَرَنِي بِهَذَا الْمَقَامِ أَبُو هَذَا الرَّجُلِ وَ أَشَرْتُ إِلَى مُوسَى بْنِ جَعْفَرٍ ع قَالَ مُوسَى بْنُ عَبْدِ اللَّهِ وَ كَذَبْتُ عَلَى جَعْفَرٍ كَذِبَةً فَقُلْتُ لَهُ وَ أَمَرَنِي أَنْ أُقْرِئَكَ السَّلَامَ وَ قَالَ إِنَّهُ إِمَامُ عَدْلٍ وَ سَخِيٌّ
Then I said to Al-Mahdy, ‘O Amir Al-Momineen! He-asws informed me of this place, the father-asws of this man-asws’, and I gestured towards Musa-asws Bin Ja’far-asws. Musa Bin Abdullah said, ‘And I lied upon Ja’far-asws with a lied, so I said to him (the Caliph), ‘And he-asws instructed me that I should convey the greetings to you, and he-asws said that he (the Caliph) is a just leader and generous’.
قَالَ فَأَمَرَ لِمُوسَى بْنِ جَعْفَرٍ ع بِخَمْسَةِ آلَافِ دِينَارٍ فَأَمَرَ لِي مُوسَى ع مِنْهَا بِأَلْفَيْ دِينَارٍ وَ وَصَلَ عَامَّةَ أَصْحَابِهِ وَ وَصَلَنِي فَأَحْسَنَ صِلَتِي
Then he (the narrator) said, ‘He (the Caliph) ordered for five thousand Dinars to be given to Musa-asws Bin Ja’far-asws, and from it Musa-asws ordered with two thousand Dinars to be given to me, and he-asws helped the generality of his-asws companions and helped me, so excellent was his-asws helping me.
فَحَيْثُ مَا ذُكِرَ وُلْدُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ فَقُولُوا صَلَّى اللَّهُ عَلَيْهِمْ وَ مَلَائِكَتُهُ وَ حَمَلَةُ عَرْشِهِ وَ الْكِرَامُ الْكَاتِبُونَ وَ خُصُّوا أَبَا عَبْدِ اللَّهِ ع بِأَطْيَبِ ذَلِكَ وَ جَزَى مُوسَى بْنَ جَعْفَرٍ عَنِّي خَيْراً فَأَنَا وَ اللَّهِ مَوْلَاهُمْ بَعْدَ اللَّهِ.
Wherever the sons of Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws are mentioned, you should be saying, ‘May Allah-azwj Send Salawat upon them, (as well as) His-azwj Angels, and the bearers of His-azwj Throne, and the Honourable Recorders, in particular Abu Abdullah-asws with the best of that, and Recompense Musa-asws Bin Ja’far-asws with goodness from me, for I, by Allah-azwj, am their slave, after Allah-azwj’’.[72]
قال صاحب عمدة الطالب إن زيد بن الحسن بن علي ع كان يتولى صدقات رسول الله ص و تخلف عن عمه الحسين و لم يخرج معه إلى العراق و بايع بعد قتل عمه عبد الله بن الزبير لأن أخته كان تحته فلما قتل عبد الله أخذ زيد بيد أخته و رجع إلى المدينة و عاش مائة سنة و قيل خمسا و تسعين و مات بين مكة و المدينة.
Author of ‘Amdah Al Talib’ –
‘Zayd son of Al-Hassan Bin Ali-asws was in charge of the charities of Rasool-Allah-saww, and he stayed back from his uncle Al-Husayn-asws and did not go out to Al-Iraq with him-asws, and after the killing of his uncle-asws, he pledge allegiance to Abdullah Bin Al-Zubeyr, because his sister was under (married to) him. When Abdullah was killed, Zayd held the hand of his sister and returned to Al-Medina and lived for one hundred years. And it is said, ninety-five years, and he died between Makkah and Al-Medina’’.[73]
و ابنه الحسن بن زيد كان أمير المدينة من قبل الدوانيقي و عينا له على غير المدينة أيضا و كان مظاهرا لبني العباس على بني عمه الحسن المثنى و هو أول من لبس السواد من العلويين و أدرك زمن الرشيد
Note: And his son Al-Hassan Bin Zayd was a governor of Al-Medina from the direction of Al-Dawaneeq, and a spy of his upon other than Al-Medina as well, and he was a support of the Abbasids against the sons of his uncle Al-Hassan Al-Musanna, and he was the first one from the Alawites to wear the black (clothes), and he came across the era of Al-Rasheed.
و في المقاتل أن محمد بن عبد الله خرج لليلتين بقيتا من جمادى الآخرة سنة خمس و أربعين و مائة و قتل يوم الإثنين لأربع عشرة ليلة خلت من شهر رمضان.
And in (the book) ‘Al Maqatil’ –
‘Muhammad Bin Abdullah went out (rebelling) when there were two night remaining from Jumadi Al-Akhira in the year one hundred and forty-five, and he was killed on the day of Monday of the fourteenth night vacant from the month of Ramazan.
و إبراهيم هو أخو محمد كان يهرب في البلاد خمس سنين إلى أن قدم البصرة في السنة التي خرج فيها أخوه بالمدينة و بايعه من أهلها أربعة آلاف رجل فكتب إليه أخوه يأمره بالظهور فظهر أمره أول شهر رمضان سنة خمس و أربعين و مائة
And Ibrahim, he is the brother of Muhammad. He fled in the land for five years until he arrived at Al-Basra in the year in which his brother rebelled at Al-Medina, and four thousand men from its inhabitants pledged allegiance to him. He wrote to his brother instructing him with the appearing. He revealed his matter in the first of the month of Ramazan in the year one hundred and forty-five.
فغلب على البصرة و وجه جنودا إلى الأهواز و فارس و قوى أمره و اضطرب المنصور و كان قد أحصى ديوانه مائة ألف مقاتل و كان رأى أهل البصرة أن لا يخرج عنهم و يبعث الجنود إلى البلاد فأخطأ و لم يسمع منهم و خرج نحو الكوفة
He overcame upon Al Basra and directed his armies to Al-Ahwaz, and Persia, and strengthened his command, and Al-Mansour became restless, and he had counted one hundred thousand fighters in his register, and the people of Al-Basra viewed that he would not go out from them, and he sent the armies to the cities. He erred, and did not listen to them, and he went towards Al-Kufa.
فبعث إليه المنصور عيسى بن موسى في خمسة عشر ألفا و على مقدمته حميد بن قحطبة في ثلاثة آلاف فسار إبراهيم حتى نزل باخمرى و هي من الكوفة على ستة عشر فرسخا و وقع القتال فيه و انهزم عسكر عيسى حتى لم يبق معه إلا قليل
Al-Mansour send Isa Bin Musa to him among fifteen thousand, and upon its vanguard was Humeyd Bin Qahtaba among three thousand. Ibrahim travelled until he descended at Khamrah, and it is sixteen Farsakhs from Al-Kufa, and the battle occurred in it, and the soldiers of Isa were defeated until there did not remain with him except a few.
فأتى جعفر و إبراهيم ابنا سليمان بن علي من وراء ظهور أصحاب إبراهيم و أحاطوا بهم من الجانبين و قتل إبراهيم و تفرق أصحابه و أتي برأسه إلى المنصور و كان قتله يوم الإثنين لخمس بقين من ذي القعدة و مكث مذ خرج إلى أن قتل ثلاثة أشهر إلا خمسة أيام.
Ja’far and Ibrahim, two sons of Suleyman Bin Ali came from behind the backs of the companions of Ibrahim and surrounded them from the two sides, and Ibrahim was killed, and his companions dispersed, and he came with his head to Al-Mansour. And his killing was on the day of Monday of five remaining from Zul Qadah, and he remained since he had gone out until he was killed, three months less five days’’.[74]
20- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنِ الْفَضْلِ الْكَاتِبِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَأَتَاهُ كِتَابُ أَبِي مُسْلِمٍ فَقَالَ لَيْسَ لِكِتَابِكَ جَوَابٌ اخْرُجْ عَنَّا فَجَعَلْنَا يُسَارُّ بَعْضُنَا بَعْضاً فَقَالَ أَيَّ شَيْءٍ تُسَارُّونَ يَا فَضْلُ إِنَّ اللَّهَ عَزَّ ذِكْرُهُ لَا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ وَ لَإِزَالَةُ جَبَلٍ عَنْ مَوْضِعِهِ أَيْسَرُ مِنْ زَوَالِ مُلْكٍ لَمْ يَنْقَضِ أَجَلُهُ ثُمَّ قَالَ إِنَّ فُلَانَ بْنَ فُلَانٍ حَتَّى بَلَغَ السَّابِعَ مِنْ وُلْدِ فُلَانٍ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Abdul Rahmaan Bin Abu Hashim, from Al-Fazl Al-Katib who said:
‘I was in the presence of Abu Abdullah-asws when a letter of Abu Muslim came to him-asws’. He-asws said: ‘There is no answer to your letter. Exit from us-asws’. Some of us left the others. He-asws said: ‘Which thing are you walking upon, O Fazl? Allah-azwj does not Make Haste due to the hastiness of the servants. And removing a mountain from its place is easier than toppling a government whose term has not ended’. Then said: ‘So and so, son of so and so’ – until he-asws reached seven from the sons of so and so’.
قُلْتُ فَمَا الْعَلَامَةُ فِيمَا بَيْنَنَا وَ بَيْنَكَ جُعِلْتُ فِدَاكَ
I said, ‘May I be sacrificed for you-asws, so what are the signs with regards to what is in between us and you-asws?’
قَالَ لَا تَبْرَحِ الْأَرْضَ يَا فَضْلُ حَتَّى يَخْرُجَ السُّفْيَانِيُّ فَإِذَا خَرَجَ السُّفْيَانِيُّ فَأَجِيبُوا إِلَيْنَا يَقُولُهَا ثَلَاثاً وَ هُوَ مِنَ الْمَحْتُومِ.
He-asws said: ‘The earth will not depart (end), O Fazl, until the Sufyani comes out. If the Sufyani comes out, so answer to us-asws (to our-asws call)’. And he-asws said it thrice: ‘And it is from the inevitable’’.[75]
21- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا خَرَجَ طَالِبُ الْحَقِّ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع نَرْجُو أَنْ يَكُونَ هَذَا الْيَمَانِيَّ فَقَالَ لَا الْيَمَانِيُّ يَتَوَالَى عَلِيّاً وَ هَذَا يَبْرَأُ مِنْهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al afrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘When the seeker of truth came out, it was said to Abu Abdullah-asws, ‘We hope that this would happen to be Al-Yamani’. He-asws said: ‘No! Al-Yamani would be befriending Ali-asws, and this one is disavowing from him-asws’’.[76]
22- كا، الكافي حُمَيْدُ بْنُ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ الدِّهْقَانِ عَنْ عَلِيِّ بْنِ الْحَسَنِ الطَّاطَرِيِّ عَنْ مُحَمَّدِ بْنِ زِيَادٍ بَيَّاعِ السَّابِرِيِّ عَنْ أَبَانٍ عَنْ صَبَّاحِ بْنِ سَيَابَةَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: ذَهَبْتُ بِكِتَابِ عَبْدِ السَّلَامِ بْنِ نُعَيْمٍ وَ سَدِيرٍ وَ كُتُبِ غَيْرِ وَاحِدٍ إِلَى أَبِي عَبْدِ اللَّهِ ع حِينَ ظَهَرَتِ الْمُسَوِّدَةُ قَبْلَ أَنْ يَظْهَرَ وُلْدُ الْعَبَّاسِ بِأَنَّا قَدْ قَدَّرْنَا أَنْ يَئُولَ هَذَا الْأَمْرُ إِلَيْكَ فَمَا تَرَى
(The book) ‘Al Kafi’ – Humeyd Bin Ziyad, from Abu Al-Abbas Ubeydullah Bin Ahmad Al-Dahqan, from Ali Bin Al-Hassan Al-Tatary, from Muhammad Bin Ziyad Baya’ Al-Sabiry, from Aban, from Sabbah bin Sayabat, from Al-Moalla Bin Khuneys who said:
‘I went with the letters of Abdul Salaam Bin Naeem, and Sudeyr, and a letter of someone else to Abu Abdullah-asws, When Al-Musawwadat makes his appearance, before the appearance of the sons of Al-Abbas, we have estimated that this Command would come to you-asws, so what do you-asws view?’
قَالَ فَضَرَبَ بِالْكُتُبِ الْأَرْضَ ثُمَّ قَالَ أُفٍّ أُفٍّ مَا أَنَا لِهَؤُلَاءِ بِإِمَامٍ أَ مَا يَعْلَمُونَ أَنَّهُ إِنَّمَا يَقْتُلُ السُّفْيَانِيَ.
He (the narrator) said, ‘He-asws threw the letters on the ground, and then said: ‘Uff! Uff! I-asws am not an Imam-asws for these ones, but they very well know that he-ajfj would be killing Al-Sufyani’’.[77]
23- كا، الكافي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ حَدَّثَنِي مُعَتِّبٌ أَوْ غَيْرُهُ قَالَ: بَعَثَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ إِلَى أَبِي عَبْدِ اللَّهِ ع يَقُولُ لَكَ أَبُو مُحَمَّدٍ أَنَا أَشْجَعُ مِنْكَ وَ أَنَا أَسْخَى مِنْكَ وَ أَنَا أَعْلَمُ مِنْكَ
(The book) ‘Al Kafi’ – Ahmad Bin Muhammad Bin Ahmad Al-Kufy, from Ali Bin Al-Hassan Al-Taymi, from Ali Bin Asbaat, from Ali Bin Ja’far who said, ‘Narrated to me Moattab, or someone else, who said:
‘Abdullah Bin Al-Hassan sent a message to Abu Abdullah-asws saying, ‘Abu Muhammad says to you-asws, ‘I am braver than you-asws, and I am more generous than you-asws, and I am more knowledgeable than you-asws’.
فَقَالَ لِرَسُولِهِ أَمَّا الشَّجَاعَةُ فَوَ اللَّهِ مَا كَانَ مَوْقِفٌ يُعْرَفُ بِهِ جُبْنُكَ مِنْ شَجَاعَتِكَ وَ أَمَّا السَّخِيُّ فَهُوَ الَّذِي يَأْخُذُ الشَّيْءَ فَيَضَعُهُ فِي حَقِّهِ وَ أَمَّا الْعِلْمُ فَقَدْ أَعْتَقَ أَبُوكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع أَلْفَ مَمْلُوكٍ فَسَمِّ لَنَا خَمْسَةً مِنْهُمْ وَ أَنْتَ عَالِمٌ
He-asws said to his messenger: ‘As for the bravery, by Allah-azwj there has not been an incident whereby your cowardice can be distinguished from your bravery. And as for the generosity, so it is taking something and placing it in its rightful place. And as for the knowledge, your forefather Ali-asws Bin Abu Talib-asws had freed a thousand slaves, therefore name five of them for us-asws if you are a knowledgeable one’.
فَعَادَ إِلَيْهِ فَأَعْلَمَهُ ثُمَّ عَادَ إِلَيْهِ فَقَالَ يَقُولُ إِنَّكَ رَجُلٌ صُحُفِيٌّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع قُلْ إِي وَ اللَّهِ صُحُفُ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى وَرِثْتُهَا عَنْ آبَائِي ع.
So the messenger returned to him. He told him, then he returned back to him-asws saying, ‘He is saying to you-asws, that you-asws are a man of Books’. Abu Abdullah-asws said to him; ‘Tell him, ‘Yes, by Allah-azwj, the Books of Ibrahim-as, and Musa-as, and Isa-as, which I-asws have inherited from my-asws forefathers-asws’’.[78]
24- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: وَقَعَ بَيْنَ أَبِي عَبْدِ اللَّهِ ع وَ بَيْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ كَلَامٌ حَتَّى وَقَعَتِ الضَّوْضَاءُ بَيْنَهُمْ وَ اجْتَمَعَ النَّاسُ فَافْتَرَقَا عَشِيَّتَهُمَا بِذَلِكَ وَ غَدَوْتُ فِي حَاجَةٍ فَإِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ع عَلَى بَابِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ يَقُولُ يَا جَارِيَةُ قُولِي لِأَبِي مُحَمَّدٍ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Safwan Al Jammal who said,
‘There occurred (heated) words between Abu Abdullah-asws and Abdullah Bin Al-Hassan and the clamour occurred between them, and the people gathered. So they both separated with their respective adherents due to that, and in the morning, I went regarding the need, and there was Abu Abdullah-asws at the door of Abdullah Bin Al-Hassan, and he-asws was saying: ‘O maid! Tell Abu Muhammad (to come out)’.
قَالَ فَخَرَجَ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا بَكَّرَ بِكَ قَالَ إِنِّي تَلَوْتُ آيَةً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ الْبَارِحَةَ فَأَقْلَقَتْنِي فَقَالَ وَ مَا هِيَ
He (the narrator) said, ‘He came out as said, ‘O Abu Abdullah-asws, what made you-asws come so early?’ He-asws said: ‘I-asws recited a Verse from the Book of Allah-azwj Mighty and Majestic yesterday so it worried me-asws’. He said, ‘And what is it?’
قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ ذِكْرُهُ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ
He-asws said ‘The Words of Allah-azwj, Majestic and Mighty is His-azwj Mention: And those who are maintaining the relationships what Allah has Commanded with maintaining and are in awe of their Lord and are fearing the evil Reckoning [13:21]’.
فَقَالَ صَدَقْتَ لَكَأَنِّي لَمْ أَقْرَأْ هَذِهِ الْآيَةَ مِنْ كِتَابِ اللَّهِ قَطُّ فَاعْتَنَقَا وَ بَكَيَا.
He said, ‘You-asws speak the truth. It is as if I never read this Verse from the Book of Allah-azwj Majestic and Mighty at all’. They both hugged and wept’’.[79]
25- قل، إقبال الأعمال بِإِسْنَادِهِ عَنْ شَيْخِ الطَّائِفَةِ عَنِ الْمُفِيدِ وَ الْغَضَائِرِيِّ عَنِ الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ أَيْضاً بِالْإِسْنَادِ عَنِ الشَّيْخِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدِ بْنِ مُوسَى الْأَهْوَازِيِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْقَطِرَانِيِّ عَنِ الْحُسَيْنِ بْنِ أَيُّوبَ الْخَثْعَمِيِّ عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ عَنْ عَطِيَّةَ بْنِ نَجِيحِ بْنِ الْمُطَهَّرِ الرَّازِيِّ وَ إِسْحَاقَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ قَالا
(The book) ‘Iqbal Al Amaal’ – By his chain, from Sheykh Al Taifa, from Al Mufeed, and Al Gazairy, from Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Abu Umeyr, from Is’haq Bin Ammar; and as well by the chain from the sheykh, from Ahmad Bin Muhammad Bin Saeed Bin Musa Al Ahwazy, from Ibn Uqdah, from Muhammad Bin Al-Hassan Al Qatirany, from Al-Husayn Bin Ayoub Al Khas’amy, from Salih Bin Abu Al Aswad, from Atiya Bin Najeeh Bin Al Mutahhar Al Razy, and Is’haq Bin Ammar Al Sayrafi who both said,
إِنَّ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع كَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ حِينَ حُمِلَ هُوَ وَ أَهْلُ بَيْتِهِ يُعَزِّيهِ عَمَّا صَارَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ إِلَى الْخَلَفِ الصَّالِحِ وَ الذُّرِّيَّةِ الطَّيِّبَةِ مِنْ وُلْدِ أَخِيهِ وَ ابْنِ عَمِّهِ
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws wrote to Abdullah Bin Al-Hassan when he and his family members were carried (taken), consoling him from what he had come to: – ‘In the Name of Allah-saww the Beneficent, the Merciful. To the righteous replacement, and the good offspring, from a son-asws of his brother-asws, and son-asws of his uncle-asws.
أَمَّا بَعْدُ فَلَئِنْ كُنْتَ قَدْ تَفَرَّدْتَ أَنْتَ وَ أَهْلُ بَيْتِكَ مِمَّنْ حُمِلَ مَعَكَ بِمَا أَصَابَكُمْ مَا انْفَرَدْتَ بِالْحُزْنِ وَ الْغَيْظِ وَ الْكَآبَةِ وَ أَلِيمِ وَجَعِ الْقَلْبِ دُونِي وَ لَقَدْ نَالَنِي مِنْ ذَلِكَ مِنَ الْجَزَعِ وَ الْقَلَقِ وَ حَرِّ الْمُصِيبَةِ مِثْلُ مَا نَالَكَ
As for after, if you had isolated, you and your family, from the ones who were carried (taken) with you, along with what has afflicted you all, you would not have been individualised with the grief, and the rage, and the gloom, and the painful pain of the heart besides me-asws, and it has hit me-asws from that, from the alarm and the anxiety, and the heat of calamity, similar to what has hit you.
وَ لَكِنْ رَجَعْتُ إِلَى مَا أَمَرَ اللَّهُ جَلَّ وَ عَزَّ بِهِ الْمُتَّقِينَ مِنَ الصَّبْرِ وَ حُسْنِ الْعَزَاءِ حِينَ يَقُولُ لِنَبِيِّهِ ص وَ اصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنا وَ حِينَ يَقُولُ فَاصْبِرْ لِحُكْمِ رَبِّكَ وَ لا تَكُنْ كَصاحِبِ الْحُوتِ
But I-asws refer to what Allah-saww Majestic and Mighty has Commanded the pious with, from the patience and the goodly consolation where He-saww is Saying to His-saww Prophet-saww: And wait patiently for the Decision of your Lord, for you are in Our Sight, [52:48]; and where He-saww is Saying: Therefore, be patient for a Decision of your Lord, and do not become like the companion of the whale when he called out while he was distressed [68:48].
وَ حِينَ يَقُولُ لِنَبِيِّهِ ص حِينَ مُثِّلَ بِحَمْزَةَ- وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ فَصَبَرَ رَسُولُ اللَّهِ ص وَ لَمْ يُعَاقِبْ
And where He-saww Said to His-saww Prophet-saww when Hamza-asws mutilated: And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, it will be best for those who are patient [16:126]. So Rasool-Allah-saww was patient and did not punish.
وَ حِينَ يَقُولُ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها- لا نَسْئَلُكَ رِزْقاً نَحْنُ نَرْزُقُكَ وَ الْعاقِبَةُ لِلتَّقْوى وَ حِينَ يَقُولُ الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ- أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَ رَحْمَةٌ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ
And where He-saww Said: And enjoin your family with the Salat and be constant upon it. We do not Ask you for sustenance, We Sustain you, and the end-result would be for the piety [20:132]; and where He-saww Said: Who, when a difficulty befalls them, are saying: We are for Allah and we are returning to Him [2:156] Those, upon them is the Salawat from their Lord and Mercy; those, they are the Guided ones [2:157].
وَ حِينَ يَقُولُ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ وَ حِينَ يَقُولُ لُقْمَانُ لِابْنِهِ- وَ اصْبِرْ عَلى ما أَصابَكَ إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ وَ حِينَ يَقُولُ عَنْ مُوسَى- قالَ مُوسى لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَ اصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ
And where He-saww Said: But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]; and where Luqman-as said to his-as son: and be patient upon what befalls you, surely that is from the matters requiring determination [31:17]; and where He-saww about Musa-as: Musa said to his people, ‘Seek Assistance with Allah and be patient. Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128].
وَ حِينَ يَقُولُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ تَواصَوْا بِالْحَقِّ وَ تَواصَوْا بِالصَّبْرِ وَ حِينَ يَقُولُ- ثُمَّ كانَ مِنَ الَّذِينَ آمَنُوا وَ تَواصَوْا بِالصَّبْرِ وَ تَواصَوْا بِالْمَرْحَمَةِ
And where He-saww Said: those who believe and are doing the righteous deeds, and enjoin each other with the Truth, and enjoin each other with the patience [103:3]; and where He-saww Said: Then he would be from those who believe and enjoin the patience and enjoin the compassion [90:17].
وَ حِينَ يَقُولُ وَ لَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الْأَمْوالِ وَ الْأَنْفُسِ وَ الثَّمَراتِ وَ بَشِّرِ الصَّابِرِينَ وَ حِينَ يَقُولُ وَ كَأَيِّنْ مِنْ نَبِيٍّ قاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَما وَهَنُوا لِما أَصابَهُمْ فِي سَبِيلِ اللَّهِ وَ ما ضَعُفُوا وَ مَا اسْتَكانُوا وَ اللَّهُ يُحِبُّ الصَّابِرِينَ
And where He-saww Said: And We will be Testing you with something from the fear and the hunger and scarcity of the wealth and the lives and the fruits; and give glad tidings to the patient ones [2:155]; and where He-saww Said: And how many a Prophet has fought with whom were many battalions; so they did not languish due to what befell them in the Way of Allah, nor did they weaken, nor did they give up; and Allah Loves the patient [3:146].
وَ حِينَ يَقُولُ وَ الصَّابِرِينَ وَ الصَّابِراتِ وَ حِينَ يَقُولُ- وَ اصْبِرْ حَتَّى يَحْكُمَ اللَّهُ وَ هُوَ خَيْرُ الْحاكِمِينَ وَ أَمْثَالُ ذَلِكَ مِنَ الْقُرْآنِ كَثِيرٌ
And where He-saww Said: and the patient men and the patient women [33:35]; and where He-saww Said: And follow what is Revealed unto you and be patient until Allah Decides, and He is the best of the deciders [10:109], and the examples of that from the Quran are a lot.
وَ اعْلَمْ أَيْ عَمِّ وَ ابْنَ عَمِّ أَنَّ اللَّهَ جَلَّ وَ عَزَّ لَمْ يُبَالِ بِضُرِّ الدُّنْيَا لِوَلِيِّهِ سَاعَةً قَطُّ وَ لَا شَيْءَ أَحَبُّ إِلَيْهِ مِنَ الضُّرِّ وَ الْجَهْدِ وَ الْبَلَاءِ مَعَ الصَّبْرِ وَ أَنَّهُ تَبَارَكَ وَ تَعَالَى لَمْ يُبَالِ بِنَعِيمِ الدُّنْيَا لِعَدُوِّهِ سَاعَةً قَطُّ
And know, uncle and nephew, that Allah-saww Majestic and Mighty did not Mind the world harming His-saww friend at all, nor is anything more Beloved to Him-saww that the harm, and the struggle, and the afflictions along with the patience, and He-saww, Blessed and Exalted does not Mind the blessings of the world be for His-saww enemies for a time, at all!
وَ لَوْ لَا ذَلِكَ مَا كَانَ أَعْدَاؤُهُ يَقْتُلُونَ أَوْلِيَاءَهُ وَ يُخَوِّفُونَهُمْ وَ يَمْنَعُونَهُمْ وَ أَعْدَاؤُهُ آمِنُونَ مُطْمَئِنُّونَ عَالُونَ ظَاهِرُونَ وَ لَوْ لَا ذَلِكَ لَمَا قُتِلَ زَكَرِيَّا وَ يَحْيَى بْنُ زَكَرِيَّا ظُلْماً وَ عُدْوَاناً فِي بَغِيٍّ مِنَ الْبَغَايَا
And had it not been that His-saww enemies would not be killing His-saww friends, and frightening them, and depriving them. And His-saww enemies are secure, content, higher, prevailing, and had it not been that Zakariya-as and Yahya Bin Zakariya-as would not have been killed unjustly and aggressively regarding a prostitute from the prostitutes.
وَ لَوْ لَا ذَلِكَ مَا قُتِلَ جَدُّكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع لَمَّا قَامَ بِأَمْرِ اللَّهِ جَلَّ وَ عَزَّ ظُلْماً وَ عَمُّكَ الْحُسَيْنُ بْنُ فَاطِمَةَ ص اضْطِهَاداً وَ عُدْوَاناً
And had it not been that your grandfather Ali-asws Bin Abu Talib-asws would not have been killed when he-asws stood with the Commands of Allah-saww Majestic and Mighty, and your uncle-asws Al-Husayn-asws son-asws of (Syeda) Fatima-asws by gross injustice and aggression.
وَ لَوْ لَا ذَلِكَ مَا قَالَ اللَّهُ جَلَّ وَ عَزَّ فِي كِتَابِهِ- وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ مَعارِجَ عَلَيْها يَظْهَرُونَ
And had it not been that Allah-saww Majestic and Mighty would not has Said in His-saww Book: And had it not been that the people might become one community, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33].
وَ لَوْ لَا ذَلِكَ لَمَا قَالَ فِي كِتَابِهِ- أَ يَحْسَبُونَ أَنَّما نُمِدُّهُمْ بِهِ مِنْ مالٍ وَ بَنِينَ- نُسارِعُ لَهُمْ فِي الْخَيْراتِ بَلْ لا يَشْعُرُونَ
And had it not been that Allah-saww would not have Said in His-saww Book: Are they reckoning that rather We Extended to them with from wealth and children, [23:55] We are hastening to them regarding the good things? But they are not perceiving [23:56].
وَ لَوْ لَا ذَلِكَ لَمَا جَاءَ فِي الْحَدِيثِ لَوْ لَا أَنْ يَحْزَنَ الْمُؤْمِنُ لَجَعَلْتُ لِلْكَافِرِ عِصَابَةً مِنْ حَدِيدٍ فَلَا يُصَدَّعُ رَأْسُهُ أَبَداً
And had it not been that it would not have come in the Hadeeth: ‘If the Momin had not grieved, a branding of iron would have been made to be for the Kafir, so his head would not hurt, ever!’
وَ لَوْ لَا ذَلِكَ لَمَا جَاءَ فِي الْحَدِيثِ أَنَّ الدُّنْيَا لَا تُسَاوِي عِنْدَ اللَّهِ جَلَّ وَ عَزَّ جَنَاحَ بَعُوضَةٍ
And had it not been that it would not have come in the Hadeeth: ‘The world does not equate in the Presence of Allah-saww Majestic and Mighty even the wing of a mosquito’.
وَ لَوْ لَا ذَلِكَ مَا سَقَى كَافِراً مِنْهَا شَرْبَةً مِنْ مَاءٍ
And had it not been that a Kafir would not have been quenched a drink of water’.
وَ لَوْ لَا ذَلِكَ لَمَا جَاءَ فِي الْحَدِيثِ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ- لَابْتَعَثَ اللَّهُ لَهُ كَافِراً أَوْ مُنَافِقاً يُؤْذِيهِ
And had it not been that it would not have come in the Hadeeth: ‘Even if a Momin were to be at the top of a mountain. Allah-saww would Send a Kafir or a hypocrite to him, to bother him’.
وَ لَوْ لَا ذَلِكَ لَمَا جَاءَ فِي الْحَدِيثِ أَنَّهُ إِذَا أَحَبَّ اللَّهُ قَوْماً أَوْ أَحَبَّ عَبْداً صَبَّ عَلَيْهِ الْبَلَاءَ صَبّاً فَلَا يَخْرُجُ مِنْ غَمٍّ إِلَّا وَقَعَ فِي غَمٍّ
And had it not been that it would not have come in the Hadeeth: ‘When Allah-saww Loves a people, or Loves a servant, Pours the afflictions upon him, so he does not come out from any sorrow except he falls into (another) sorrow’.
وَ لَوْ لَا ذَلِكَ لَمَا جَاءَ فِي الْحَدِيثِ مَا مِنْ جُرْعَتَيْنِ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَجْرَعَهُمَا عَبْدُهُ الْمُؤْمِنُ فِي الدُّنْيَا مِنْ جُرْعَةِ غَيْظٍ كَظَمَ عَلَيْهَا وَ جُرْعَةِ حُزْنٍ عِنْدَ مُصِيبَةٍ صَبَرَ عَلَيْهَا بِحُسْنِ عَزَاءٍ وَ احْتِسَابٍ
And had it not been that it would not have come in the Hadeeth: ‘There is none from two swallowing’s more Beloved to Allah-saww Mighty and Majestic the swallowing by His-saww Momin servant in the word, than the swallowing of an anger upon him, and swallowing of grief during a calamity, being patient upon it with goodly consolation, and anticipation.
وَ لَوْ لَا ذَلِكَ لَمَا كَانَ أَصْحَابُ رَسُولِ اللَّهِ ص يَدْعُونَ عَلَى مَنْ ظَلَمَهُمْ بِطُولِ الْعُمُرِ وَ صِحَّةِ الْبَدَنِ وَ كَثْرَةِ الْمَالِ وَ الْوَلَدِ
And had it not been that the companions of Rasool-Allah-saww would not have supplicated upon the one oppressing them with prolongation of life, and health of the body, and abundance of wealth and the children.
وَ لَوْ لَا ذَلِكَ مَا بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا خَصَّ رَجُلًا بِالتَّرَحُّمِ عَلَيْهِ وَ الِاسْتِغْفَارِ اسْتُشْهِدَ
And had it not been that it would not have reached us that whenever Rasool-Allah-saww specialised a man with the mercy and seeking the Forgiveness, he-saww kept witnesses.
فَعَلَيْكُمْ يَا عَمِّ وَ ابْنَ عَمِّ وَ بَنِي عُمُومَتِي وَ إِخْوَتِي بِالصَّبْرِ وَ الرِّضَا وَ التَّسْلِيمِ وَ التَّفْوِيضِ إِلَى اللَّهِ جَلَّ وَ عَزَّ وَ الرِّضَا بِالصَّبْرِ عَلَى قَضَائِهِ وَ التَّمَسُّكِ بِطَاعَتِهِ وَ النُّزُولِ عِنْدَ أَمْرِهِ
So upon you all, O uncle, and nephew, and sons of my uncles, and my brothers, is to be with the patience, and the contentment, and the submission, and the delegating to Allah-saww Majestic and Mighty, and the pleasure with the patience upon His-saww Decree, and adhered with His-saww obedience, and the stepping down at His-saww Command.
أَفْرَغَ اللَّهُ عَلَيْنَا وَ عَلَيْكُمُ الصَّبْرَ وَ خَتَمَ لَنَا وَ لَكُمْ بِالْأَجْرِ وَ السَّعَادَةِ وَ أَنْقَذَنَا وَ إِيَّاكُمْ مِنْ كُلِّ هَلَكَةٍ بِحَوْلِهِ وَ قُوَّتِهِ إِنَّهُ سَمِيعٌ قَرِيبٌ وَ صَلَّى اللَّهُ عَلَى صَفْوَتِهِ مِنْ خَلْقِهِ مُحَمَّدٍ النَّبِيِّ وَ أَهْلِ بَيْتِهِ.
May Allah-azwj Pour the patience upon us-asws and upon you all, and End for us-asws and for you all with the good, and the happiness, and Save us-asws and you all from every destruction, by His-azwj Mighty and His-azwj Strength. He-azwj is Hearing, Near. And may He-azwj Send Salawaat upon His-azwj elite from His-azwj creatures, Muhammad-saww the Prophet-saww and People-asws of his-saww Household’’.[80]
مَا رَوَيْنَاهُ بِإِسْنَادِنَا إِلَى أَبِي الْعَبَّاسِ أَحْمَدَ بْنِ نَصْرِ بْنِ سَعْدٍ مِنْكِتَابِ الرِّجَالِ مِمَّا خَرَجَ مِنْهُ وَ عَلَيْهِ سَمَاعُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحَسَنِ وَ هُوَ نُسْخَةٌ عَتِيقَةٌ بِلَفْظِهِ قَالَ أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ الْكِنْدِيُّ قَالَ هَذَا كِتَابُ غَالِبِ بْنِ عُثْمَانَ الْهَمْدَانِيِّ وَ قَرَأْتُ فِيهِ أَخْبَرَنِي خَلَّادُ بْنُ عُمَيْرٍ الْكِنْدِيُّ مَوْلَى آلِ حُجْرِ بْنِ عَدِيٍّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع قَالَ هَلْ لَكُمْ عِلْمٌ بِآلِ الْحَسَنِ الَّذِينَ خُرِجَ بِهِمْ مِمَّا قِبَلَنَا وَ كَانَ قَدِ اتَّصَلَ بِنَا عَنْهُمْ خَبَرٌ
What we are reporting by our chains to Abu Al-Abbas Ahmad Bin Nasr Bin Sa’ad, from the book ‘Al Rijal’, from what he extracted from it, and upon it is named by Al-Husayn Bin Ali Bin Al-Hassan, and it is an ancient copy in his words. He said, ‘We are informed by Muhammad Bin Abdullah Bin Saeed Al Kindy who said, ‘This is a book of Ghalib Bin Usman Al Hamdany, and read in it, ‘I am informed by Khallad Bin Umeyr Al Kindy, a slave of the family of Hujr Bin Aday who said,
‘I entered to see Abu Abdullah-asws. He-asws said: ‘Is there any knowledge for you all about the family of Al-Hassan, those who had been taken out from our direction and good was communicated to us about them?’
فَلَمْ نُحِبَّ أَنْ نَبْدَأَهُ بِهِ فَقُلْنَا نَرْجُو أَنْ يُعَافِيَهُمُ اللَّهُ فَقَالَ وَ أَيْنَ هُمْ مِنَ الْعَافِيَةِ ثُمَّ بَكَى ع حَتَّى عَلَا صَوْتُهُ وَ بَكَيْنَا
We did not like to initiate him-asws with it. We said, ‘We hope that Allah-saww would Keep them well’. He-asws said: ‘And where are they from the well-being?’ Then he-asws cried until his-asws voice was loud, and we cried.
ثُمَّ قَالَ حَدَّثَنِي أَبِي عَنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ قَالَتْ سَمِعْتُ أَبِي صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ يُقْتَلُ مِنْكِ أَوْ يُصَابُ مِنْكِ نَفَرٌ بِشَطِّ الْفُرَاتِ مَا سَبَقَهُمُ الْأَوَّلُونَ وَ لَا يُدْرِكُهُمُ الْآخِرُونَ وَ إِنَّهُ لَمْ يَبْقَ مِنْ وُلْدِهِمْ غَيْرُهُمْ.
Then he-asws said, ‘My-asws father-asws narrated to me-asws from (Syeda) Fatima Bint Al-Husayn-asws. She-asws said: ‘I-asws heard my-asws father-asws, may the Salawaat of Allah-saww be upon him-asws saying: ‘A number of you would be killing or afflicted at the banks of the Euphrates. Neither have the former ones preceded them, nor will the latter ones catch up with them’, and there does not remain from their children, apart from them’’.[81]
أقول و هذه شهادة صريحة من طرق صحيحة بمدح المأخوذين من بني الحسن عليه و عليهم السلام و أنهم مضوا إلى الله جل جلاله بشرف المقام و الظفر بالسعادة و الإكرام.
Note: I (Majlisi) am saying, ‘And this is a clear testimony from a correct way with the praise of the ones seized from the sons of Al-Hassan-asws, and they went to Allah-saww, Majestic is His-saww Majestic with a noble position, and the victory with the happiness and the honour’.
وَ مِنْ ذَلِكَ مَا رَوَاهُ أَبُو الْفَرَجِ الْأَصْفَهَانِيُ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ الَّذِي سَلِمَ مِنَ الَّذِينَ تَخَلَّفُوا فِي الْحَبْسِ مِنْ بَنِي الْحَسَنِ فَقَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ فَاطِمَةَ الصُّغْرَى عَنْ أَبِيهَا عَنْ جَدَّتِهَا فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ص
And from that is what is reported by Abu Al Faraj Al Asfahany, from Yahya Bin Abdullah, those from the sons of Al-Hassan-asws who stayed behind in the prison. He said, ‘It is narrated to us by Abdullah Bin Fatima Al Sughra-asws, from her-asws grandmother-asws Fatima-asws daughter-asws of Rasool-Allah-saww.
قَالَتْ قَالَ لِي رَسُولُ اللَّهِ ص يُدْفَنُ مِنْ وُلْدِي سَبْعَةٌ بِشَطِّ الْفُرَاتِ لَمْ يَسْبِقْهُمُ الْأَوَّلُونَ وَ لَمْ يُدْرِكْهُمُ الْآخِرُونَ
She-asws said: ‘Rasool-Allah-saww said to me-asws: ‘Seven from my-saww children would be buried at the banks of the Euphrates. The former ones have not preceded them, and the latter ones will not be catching up with them’’.
فَقُلْتُ نَحْنُ ثَمَانِيَةٌ فَقَالَ هَكَذَا سَمِعْتُ فَلَمَّا فَتَحُوا الْبَابَ وَجَدُوهُمْ مَوْتَى وَ أَصَابُونِي وَ بِي رَمَقٌ وَ سَقَوْنِي مَاءً وَ أَخْرَجُونِي فَعِشْتُ.
I said, ‘We are eight’. He-asws said: ‘That is how I-asws heard’. When they opened the door, they found them dead, and they found me, and there was last breath with me, and they quenched me water, and brought me out, so I lived’’.[82]
وَ مِنَ الْأَخْبَارِ الشَّاهِدَةِ بِمَعْرِفَتِهِمْ بِالْحَقِّ مَا رَوَاهُ أَحْمَدُ بْنُ إِبْرَاهِيمَ الْحُسَيْنِيُّ فِي كِتَابِ الْمَصَابِيحِ بِإِسْنَادِهِ أَنَّ جَمَاعَةً سَأَلُوا عَبْدَ اللَّهِ بْنَ الْحَسَنِ وَ هُوَ فِي الْمَحْمِلِ الَّذِي حُمِلَ فِيهِ إِلَى سِجْنِ الْكُوفَةِ فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ مُحَمَّدٌ ابْنُكَ الْمَهْدِيُّ فَقَالَ يَخْرُجُ مُحَمَّدٌ مِنْ هَاهُنَا وَ أَشَارَ إِلَى الْمَدِينَةِ فَيَكُونُ كَلَحْسِ الثَّوْرِ أَنْفَهُ حَتَّى يُقْتَلَ وَ لَكِنْ إِذَا سَمِعْتُمْ بِالْمَأْثُورِ وَ قَدْ خَرَجَ بِخُرَاسَانَ فَهُوَ صَاحِبُكُمْ.
And from eyewitness reports of their recognition with the truth is what is reported by Ahmad Bin Ibrahim Al-Husayni in the book ‘Al Masabeeh’, by his chain,
‘A group asked Abu Abdullah Bin Al-Hassan, and he was in the carriage which he was being carried in, to the prison of Al-Kufa, we said, ‘O son of Rasool-Allah-saww! Is your son Muhammad, the Mahdi-asws?’ He said, ‘Muhammad would be emerging (rebelling) from over there’ – and he indicated to Al-Medina – ‘So his nose would be like a devouring bull, until he will be killed, but when you hear of the above, and he has come out at Khurasan, then he is your companion’’.[83]
وَ مِمَّا يَزِيدُكَ بَيَاناً مَا رَوَيْنَاهُ بِإِسْنَادِنَا إِلَى جَدِّي أَبِي جَعْفَرٍ الطُّوسِيِّ عَنْ جَمَاعَةٍ عَنْ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنِ ابْنِ هَمَّامٍ عَنْ جَمِيلٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ عَنْ أَحْمَدَ بْنِ رِيَاحٍ عَنْ أَبِي الْفَرَجِ أَبَانِ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِالسِّنْدِيِّ نَقَلْنَاهُ مِنْ أَصْلِهِ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع فِي الْحَجِّ فِي السَّنَةِ الَّتِي قَدِمَ فِيهَا أَبُو عَبْدِ اللَّهِ ع تَحْتَ الْمِيزَابِ وَ هُوَ يَدْعُو وَ عَنْ يَمِينِهِ عَبْدُ اللَّهِ بْنُ الْحَسَنِ وَ عَنْ يَسَارِهِ حَسَنُ بْنُ حَسَنٍ وَ خَلْفَهُ جَعْفَرُ بْنُ الْحَسَنِ
And from what can increase you in explanation is what we are reporting by our chain to my grandfather Abu Ja’far Al Tusi, from a group, from Haroun Bin Musa Al Talakbary, from Ibn Hammam, from Jameel, from Al Qasim Bin Ismail, from Ahmad Bin Riyah, from Abu Al Faraj Aban Bin Muhammad Al Marouf by Al Sindy. We have copied it from his original, he said,
‘Abu Abdullah-asws was in (performance of) Al-Hajj during the year in which Abu Abdullah-asws had come to be beneath the spout, and he-asws was supplication and on his-asws right was Abdullah Bin Al-Hassan, and on his-asws left was Hassan Bin Hassan, and behind him-asws was Ja’far Bin Al-Hassan.
قَالَ فَجَاءَهُ عَبَّادُ بْنُ كَثِيرٍ الْبَصْرِيُّ فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ قَالَ فَسَكَتَ عَنْهُ حَتَّى قَالَهَا ثَلَاثاً قَالَ ثُمَّ قَالَ لَهُ يَا جَعْفَرُ قَالَ فَقَالَ لَهُ قُلْ مَا تَشَاءُ يَا أَبَا كَثِيرٍ قَالَ إِنِّي وَجَدْتُ فِي كِتَابٍ لِي عِلْمَ هَذِهِ الْبَنِيَّةِ رَجُلٌ يَنْقُضُهَا حَجَراً حَجَراً
He (the narrator) said, ‘Abbad Bin Kaseer Al-Basry came to him-asws and said to him-asws, ‘O Abu Abdullah-asws!’ He-asws was silent from him until he had said to thrice. Then he said to him-asws, ‘O Ja’far-asws! He-asws said to him: ‘Say what you like, O Abu Kaseer!’ He said, ‘I have found in a book of mine knowledge of this building (Kabah), a man would be breaking it stone by stone’.
قَالَ فَقَالَ كَذَبَ كِتَابُكَ يَا أَبَا كَثِيرٍ وَ لَكِنْ كَأَنِّي وَ اللَّهِ بِأَصْفَرِ الْقَدَمَيْنِ حَمْشِ السَّاقَيْنِ ضَخْمِ الْبَطْنِ رَقِيقِ الْعُنُقِ ضَخْمِ الرَّأْسِ عَلَى هَذَا الرُّكْنِ وَ أَشَارَ بِيَدِهِ إِلَى الرُّكْنِ الْيَمَانِيِّ يَمْنَعُ النَّاسَ مِنَ الطَّوَافِ حَتَّى يَتَذَعَّرُوا مِنْهُ
He (the narrator) said, ‘He-asws said: ‘Your book is lying, O Abu Kaseer! By Allah-saww! It is as if I-asws am with (with someone of) pale feet, thin legs, huge belly, thin neck, large head, being at this corner’ – and he-asws indicated by his-asws hand to the Yemeni corner – ‘Preventing the people from performing Tawaaf until they are scared from him.
ثُمَّ يَبْعَثُ اللَّهُ لَهُ رَجُلًا مِنِّي وَ أَشَارَ بِيَدِهِ إِلَى صَدْرِهِ فَيَقْتُلُهُ قَتْلَ عَادٍ وَ ثَمُودَ وَ فِرْعَوْنَ ذِي الْأَوْتادِ
Then Allah-saww would Send to him a man (Al-Mahdi-asws) from me-asws’ – and he-asws indicated by his-asws hand to his-asws own chest – ‘He-asws would kill him the killing of (people of) Aad and Samood, and Pharaoh-la with the pegs!’
قَالَ فَقَالَ لَهُ عِنْدَ ذَلِكَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ صَدَقَ وَ اللَّهِ أَبُو عَبْدِ اللَّهِ ع حَتَّى صَدَّقُوهُ كُلُّهُمْ جَمِيعاً.
He (the narrator) said, ‘Abdullah Bin Al-Hassan said to him-asws during that, ‘By Allah-saww! Abu Abdullah-asws spoke the truth’, until they ratified him-asws, all of them together’’.[84]
و مما يزيدك بيانا أن بني الحسن ع ما كانوا يعتقدون فيمن خرج منهم أنه المهدي و إن تسموا بذلك إن أولهم خروجا و أولهم تسميا بالمهدي محمد بن عبد الله بن الحسن
Note: And from what would increase you in explanation is that the sons of Al-Hassan-asws were believing in one of them would be emerging that he is Al-Mahdi-asws, and the first one to name himself with that, the first of them to come out (in rebellion), and the first one to be named as ‘Al-Mahdi’ is Muhammad Bin Abdullah son of Al-Hassan-asws.
و قد ذكر يحيى بن الحسين الحسني في كتاب الأمالي بإسناده عن طاهر بن عبيد عن إبراهيم بن عبد الله بن الحسن أنه سئل عن أخيه محمد أ هو المهدي الذي يذكر
And it has been mentioned byYahya Bin Al-Husayn Al Hasany in the book ‘Al Amali’, by his chain from Tahir Bin Ubeyd,
‘From Ibrahim Bin Abdullah son of Al-Hassan-asws, he was asked about his brother Muhammad, ‘Is he Al-Mahdi-asws who is mentioned?’
فقال إن المهدي عدة من الله تعالى لنبيه صلوات الله عليه وعده أن يجعل من أهله مهديا لم يسم بعينه و لم يوقت زمانه
He said, ‘Al-Mahdi-asws is a Promise from Allah-saww to His-saww Prophet-saww, may the Salawaat of Allah-saww be upon him-asws. He-saww Promised him-saww that He-saww would make a ‘Mahdi’ to be from his-saww family-asws, not naming him with exactness, and did not Make a timing to be for his-asws era.
و قد قام أخي لله بفريضة عليه في الأمر بالمعروف و النهي عن المنكر فإن أراد الله تعالى أن يجعله المهدي الذي يذكر فهو فضل الله يمن به عَلى مَنْ يَشاءُ مِنْ عِبادِهِ و إلا فلم يترك أخي فريضة الله عليه لانتظار ميعاد لم يؤمر بانتظاره.
And my brother has stood for Allah-saww with an obligation upon him regarding enjoining with the good and forbidding from the evil. If Allah-saww the Exalted Wants to Make him to be Al-Mahdi-asws which he-saww mentioned, then it would be a Grace of Allah-saww He-saww Confers upon the one He-saww so Desires to from His-saww servant, or else, my brother would not leave an Obligation of Allah-saww upon him, in order to wait the appointment, he has not been Commanded with its waiting’’.[85]
وَ رَوَى فِي حَدِيثٍ قَبْلَهُ بِكَرَارِيسَ مِنَ الْأَمَالِي عَنْ أَبِي خَالِدٍ الْوَاسِطِيِ أَنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ يَا أَبَا خَالِدٍ إِنِّي خَارِجٌ وَ أَنَا وَ اللَّهِ مَقْتُولٌ ثُمَّ ذَكَرَ عُذْرَهُ فِي خُرُوجِهِ مَعَ عِلْمِهِ أَنَّهُ مَقْتُولٌ.
And it is reported in a Hadeeth accepted by Kararees, from (the book) ‘Al Amaali’, from Abu Khalid Al Tusi,
‘Muhammad Bin Abdullah son of Al-Hassan-asws said, ‘O Abu Khalid! I am going out (to rebel), and by Allah-saww I shall be killed’. Then he mentioned his excuse regarding his rebellion with his knowledge that he would be killed’’.[86]
وَ كُلُّ ذَلِكَ يَكْشِفُ عَنْ تَمَسُّكِهِمْ بِاللَّهِ وَ الرَّسُولِ ص. و روي في حديث علم محمد بن عبد الله بن الحسن أنه يقتل.
Note: And All that uncovers from their adherence with Allah-saww and the Rasool-saww. And in it reported in a Hadeeth, Muhammad Bin Abdullah son of Al-Hassan-asws knew that he would be killed.
26- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ عَبْدِ اللَّهِ بْنِ وَضَّاحٍ وَ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِسْمَاعِيلَ بْنِ الْأَرْقَطِ وَ أُمُّهُ أُمُّ سَلَمَةَ أُخْتُ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرِضْتُ فِي شَهْرِ رَمَضَانَ مَرَضاً شَدِيداً حَتَّى ثَقُلْتُ وَ اجْتَمَعَتْ بَنُو هَاشِمٍ لَيْلًا لِلْجَنَازَةِ وَ هُمْ يَرَوْنَ أَنِّي مَيِّتٌ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Abdullah Bin Usman Abu Ismail Al Sarraj, from Abdullah Bin Wazzah, and Ali Bin Abu Hamza, from Ismail Bin Al Arqat, and his mother
‘Umm Salama sister of Abu Abdullah-asws said, ‘I fell sick during the month of Ramazan with severe illness, to the extent that I felt heavy (near to death), and the clan of Hashim-as gathered at night for the funeral, and they were viewing that I would be dead.
فَجَزِعَتْ أُمِّي عَلَيَّ فَقَالَ لَهَا أَبُو عَبْدِ اللَّهِ ع خَالِي اصْعَدِي إِلَى فَوْقِ الْبَيْتِ فَابْرُزِي إِلَى السَّمَاءِ وَ صَلِّي رَكْعَتَيْنِ فَإِذَا سَلَّمْتِ قُولِي- اللَّهُمَّ إِنَّكَ وَهَبْتَهُ لِي وَ لَمْ يَكُ شَيْئاً اللَّهُمَّ وَ إِنِّي أَسْتَوْهِبُكَهُ مُبْتَدِئاً فَأَعِرْنِيهِ
My mother was alarmed upon me, so Abu Abdullah-asws said to her: ‘My-asws aunt! Climb to above the house, face towards the sky and pray two Cycles salat. When you have performed Salat, say, ‘O Allah-azwj! You-azwj Give it to me when he was not anything, O Allah-azwj , gift him to You-azwj, so Lend him to me’.
قَالَ فَفَعَلَتْ فَأَفَقْتُ وَ قَعَدْتُ وَ دَعَوْا بِسَحُورٍ لَهُمْ هَرِيسَةٍ فَتَسَحَّرُوا بِهَا وَ تَسَحَّرْتُ مَعَهُمْ.
She did it, and I woke up and sat up straight, and called for the pre-dawn meal for them, Hareysa (minced meat with cereal). So they partook the pre-dawn meal with it, and I participated with them’’.[87]
أَقُولُ رَوَى أَبُو الْفَرَجِ الْأَصْفَهَانِيُ بِأَسَانِيدِهِ الْمُتَكَثِّرَةِ إِلَى الْحُسَيْنِ بْنِ زَيْدٍ قَالَ: إِنِّي لَوَاقِفٌ بَيْنَ الْقَبْرِ وَ الْمِنْبَرِ إِذَا رَأَيْتُ بَنِي حَسَنٍ يُخْرَجُ بِهِمْ مِنْ دَارِ مَرْوَانَ مَعَ أَبِي الْأَزْهَرِ يُرَادُ بِهِمُ الرَّبَذَةُ فَأَرْسَلَ إِلَيَّ جَعْفَرُ بْنُ مُحَمَّدٍ فَقَالَ مَا وَرَاكَ قُلْتُ رَأَيْتُ بَنِي الْحَسَنِ يُخْرَجُ بِهِمْ فِي مَحَامِلَ فَقَالَ اجْلِسْ فَجَلَسْتُ
I (Majlisi) am saying, ‘It is reported by Abu Al Faraj Al Asfahany, by a lot of his chain to Al-Husayn Bin Zayd who said,
‘I was standing by the grave (of Rasool-Allah-saww) and the pulpit when I saw the sons of Hassan-asws being brought out from the house of Marwan with Abu Al Azham, intending (going to) Al Rabza with them. Ja’far Bin Muhammad-asws sent for me. He-asws said: ‘What is behind you?’ I said, ‘I saw the sons of Al-Hassan (as.) bring brought out in carriages’. He-asws said: ‘Be seated’. So I sat down.
قَالَ فَدَعَا غُلَاماً لَهُ ثُمَّ دَعَا رَبَّهُ كَثِيراً ثُمَّ قَالَ لِغُلَامِهِ اذْهَبْ فَإِذَا حُمِلُوا فَأْتِ فَأَخْبِرْنِي
He (the narrator) said, ‘He-asws called for a slave of his, then supplicated a lot to his-asws Lord-saww, then said to his-asws slave: ‘Go! When they are carried, then come and inform me-asws’.
قَالَ فَأَتَاهُ الرَّسُولُ فَقَالَ قَدْ أُقْبِلَ بِهِمْ فَقَالَ جَعْفَرٌ ع فَوَقَفَ وَرَاءَ سِتْرِ شَعْرٍ أَبْيَضَ مِنْ وَرَائِهِ فَطَلَعَ بِعَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ إِبْرَاهِيمَ بْنِ الْحَسَنِ وَ جَمِيعِ أَهْلِهِمْ كُلُّ وَاحِدٍ مِنْهُمْ مُعَادٍ لَهُ مُسَوِّدٌ
He (the narrator) said, ‘The messenger came to him-asws. He said, ‘They have come back with them’. Ja’far-asws said, and he-asws stood behind a curtain of white hair from behind him-asws. They emerged with Abdullah son of Al-Hassan-asws, and Ibrahim son of Al-Hassan-asws, and entirety of their families, each one of them being hostile to by a black slave.
فَلَمَّا نَظَرَ إِلَيْهِمْ جَعْفَرُ بْنُ مُحَمَّدٍ ع هَمَلَتْ عَيْنَاهُ حَتَّى جَرَتْ دُمُوعُهُ عَلَى لِحْيَتِهِ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ وَ اللَّهِ لَا تُحْفَظُ لِلَّهِ حُرْمَةٌ بَعْدَ هَذَا وَ اللَّهِ مَا وَفَتِ الْأَنْصَارُ وَ لَا أَبْنَاءُ الْأَنْصَارِ لِرَسُولِ اللَّهِ ص بِمَا أَعْطَوْهُ مِنَ الْبَيْعَةِ عَلَى الْعَقَبَةِ
When Ja’far Bin Muhammad-asws looked at him, his-asws eyes fille dup until his-asws tears flowed upon his-asws beard. Then he-asws faced towards me and said, ‘O Abu Abdullah! By Allah-saww, no sanctity of Allah-saww would be preserved after this! By Allah-saww! Neither have the Helpers been loyal nor the sons of the Helpers of Rasool-Allah-saww with what they had given him-asws of the allegiance upon the posterity’.
ثُمَّ قَالَ جَعْفَرٌ ع حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ النَّبِيَّ ص قَالَ لَهُ خُذْ عَلَيْهِمُ الْبَيْعَةَ بِالْعَقَبَةِ فَقَالَ كَيْفَ آخُذُ عَلَيْهِمْ قَالَ خُذْ عَلَيْهِمْ يُبَايِعُونَ اللَّهَ وَ رَسُولَهُ
Then Ja’far-asws said: ‘My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali Bin Abu Talib-asws, that the Prophet-saww said to him-asws: ‘Take the allegiance upon them with the posterity!’ He-asws said: ‘How can I-asws take such upon them?’ He-saww said: ‘Take upon them that they are pledging to Allah-saww and His-saww Rasool-saww’’.
قَالَ ابْنُ الْجَعْدِ فِي حَدِيثِهِ عَلَى أَنْ يُطَاعَ اللَّهَ فَلَا يُعْصَى وَ قَالَ الْآخَرُونَ عَلَى أَنْ يَمْنَعُوا رَسُولَ اللَّهِ وَ ذُرِّيَّتَهُ مِمَّا يَمْنَعُونَ مِنْهُ أَنْفُسَهُمْ وَ ذَرَارِيَّهُمْ
Ibn Ja’d said in his Hadeeth: ‘Upon that Allah-saww would be obeyed and not disobeyed’’. And the others said, ‘Upon that they would be defending Rasool-Allah-saww and his-saww offspring from what they would be defending themselves and their own offspring from’.
قَالَ فَوَ اللَّهِ مَا وَفَوْا لَهُ حَتَّى خَرَجَ مِنْ بَيْنِ أَظْهُرِهِمْ ثُمَّ لَا أَحَدَ يَمْنَعُ يَدَ لَامِسٍ اللَّهُمَّ فَاشْدُدْ وَطْأَتَكَ عَلَى الْأَنْصَارِ.
He (Al-Sadiq-asws) said: ‘By Allah-saww! They were not loyal to him-saww until he-saww exited from their midst. Then no one defended a touching hand. O Allah-saww! Intensify Your-saww Treading upon the Helpers!’’[88]
وَ بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ إِسْمَاعِيلَ أَنَّ عِيسَى بْنَ مُوسَى لَمَّا قَدِمَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع أَ هُوَ هُوَ قِيلَ مَنْ تَعْنِي يَا أَبَا عَبْدِ اللَّهِ قَالَ الْمُتَلَعِّبُ بِدِمَائِنَا وَ اللَّهِ لَا يُحَلَّأُ مِنْهَا بِشَيْءٍ.
And by his chain to Ali Bin Ismail,
‘When Isa Bin Musa arrived, Ja’far Bin Muhammad-asws said: ‘Is it he?’ It was said, ‘Who do you-asws mean, O Abu Abdullah-asws?’ He-asws said: ‘The one playing with our-asws blood. By Allah-saww! He will not be absolved with anything from it!’’[89]
وَ بِإِسْنَادِهِ إِلَى سَعِيدٍ الرُّومِيِّ مَوْلَى جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: أَرْسَلَنِي جَعْفَرُ بْنُ مُحَمَّدٍ ع أَنْظُرُ مَا يَصْنَعُونَ فَجِئْتُهُ فَأَخْبَرْتُهُ أَنَّ مُحَمَّداً قُتِلَ وَ أَنَّ عِيسَى قَبَضَ عَلَى عَيْنِ أَبِي زِيَادٍ
And by his chain to Saeed Al-Roumy, a slave of Ja’far-asws Bin Muhammad-asws who said, ‘Ja’far-asws Bin Muhammad-asws sent me to look at what they were doing. I came to him-asws and informed him-asws, ‘Muhammad has been killed, and Isa has seized upon a spy of Abu Ziyad’.
فَنَكَسَ طَوِيلًا ثُمَّ قَالَ مَا يَدْعُو عِيسَى إِلَى أَنْ يُسِيءَ بِنَا وَ يَقْطَعَ أَرْحَامَنَا فَوَ اللَّهِ لَا يَذُوقُ هُوَ وَ لَا وُلْدُهُ مِنْهَا شَيْئاً.
He lowered to a long time, then said: ‘What called Isa upon being evil with us-asws, and cut off our-asws kinship? By Allah-saww! He and his children will not taste anything from it (caliphate)’’.[90]
وَ رَوَى بِإِسْنَادِهِ عَنْ مُخَوَّلِ بْنِ إِبْرَاهِيمَ قَالَ: شَهِدَ الْحُسَيْنُ بْنُ زَيْدٍ حَرْبَ مُحَمَّدٍ وَ إِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ ثُمَّ تَوَارَى وَ كَانَ مُقِيماً فِي مَنْزِلِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ كَانَ جَعْفَرٌ رَبَّاهُ وَ نَشَأَ فِي حَجْرِهِ مُنْذُ قُتِلَ أَبُوهُ وَ أَخَذَ عَنْهُ عِلْماً كَثِيراً.
And it is reported by his chain, from Mukhawwal Bin Ibrahim who said,
‘I witnessed Al-Husayn Bin Zayd battle Muhammad and Ibrahim, two sons of Abdullah Bin Al-Hassan son of Al-Hassan-asws, then he concealed and was staying in the house of Ja’far-asws Bin Muhammad-asws, and Ja’far-asws Bin Muhammad-asws had looked after him and he grew up in his-asws lap since his father was killed, and he took a lot of knowledge from him-asws’’.[91]
وَ بِإِسْنَادِهِ عَنْ عَبَّادِ بْنِ يَعْقُوبَ قَالَ: كَانَ الْحَسَنُ بْنُ زَيْدٍ يُلَقَّبُ ذَا الدَّمْعَةِ لِكَثْرَةِ بُكَائِهِ.
And by his chain from Abbad Bin Yaqoub who said,
‘Al-Hassan Bin Zayd was titled as ‘Zal Dam’a’ (one with the tears) due to his frequent crying’’.[92]
27- ن، عيون أخبار الرضا عليه السلام حَدَّثَنَا أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ الْبَزَّازُ قَالَ حَدَّثَنَا أَبُو مَنْصُورٍ الْمُطَرِّزُ قَالَ سَمِعْتُ الْحَاكِمَ أَبَا أَحْمَدَ مُحَمَّدَ بْنَ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَنْمَاطِيَّ النَّيْسَابُورِيَّ يَقُولُ بِإِسْنَادٍ مُتَّصِلٍ ذَكَرُهُ مُحَمَّدٌ أَنَّهُ لَمَّا بَنَى الْمَنْصُورُ الْأَبْنِيَةَ بِبَغْدَادَ جَعَلَ يَطْلُبُ الْعَلَوِيَّةَ طَلَباً شَدِيداً وَ يَجْعَلُ مَنْ ظَفِرَ بِهِ مِنْهُمْ فِي الْأُسْطُوَانَاتِ الْمُجَوَّفَةِ الْمَبْنِيَّةِ مِنَ الْجِصِّ وَ الْآجُرِّ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – It is narrated to us by Abu Al-Husayn Ahmad Bin Muhammad Bin Al-Husayn Al Bazzaz who said, ‘It is narrated to us by Abu Mansour Al Muttariz who said, ‘I heard Al Hakim Abu Ahmad Muhammad Bin Muhammad Bin Is’haq Al Anmaty Al Neshapuri saying by a connected chain mentioned by Muhammad,
‘When Al-Mansour built the buildings at Baghdad, he went on seeking the Alawites with a severe seeking (killing by building them into walls), and the ones from them he was victorious with, he made them to be inside the hollow pillars of the buildings with the plaster and the bricks (to be killed by suffocation).
فَظَفِرَ ذَاتَ يَوْمٍ بِغُلَامٍ مِنْهُمْ حَسَنِ الْوَجْهِ عَلَيْهِ شَعْرٌ أَسْوَدُ مِنْ وُلْدِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَسَلَّمَهُ إِلَى الْبَنَّاءِ الَّذِي كَانَ يَبْنِي لَهُ وَ أَمَرَهُ أَنْ يَجْعَلَهُ فِي جَوْفِ أُسْطُوَانَةٍ وَ يَبْنِيَ عَلَيْهِ وَ وَكَّلَ بِهِ مِنْ ثِقَاتِهِ مَنْ يُرَاعِي ذَلِكَ حَتَّى يَجْعَلَهُ فِي جَوْفِ أُسْطُوَانَةٍ بِمَشْهَدِهِ
One day he was victorious with a boy from them of beautiful face, upon him was black hair, being from the sons of Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws. He submitted him to the building which was being built for him, and he ordered for him to be made inside the pillar and to be built upon him, and he allocated with him someone he trusted with, one who would be mindful of that, until he makes him to be inside a pillar in his sight.
فَجَعَلَهُ الْبَنَّاءُ فِي جَوْفِ أُسْطُوَانَةٍ فَدَخَلَتْهُ رِقَّةٌ عَلَيْهِ وَ رَحْمَةٌ لَهُ فَتَرَكَ فِي الْأُسْطُوَانَةِ فُرْجَةً يَدْخُلُ مِنْهَا الرَّوْحُ وَ قَالَ لِلْغُلَامِ لَا بَأْسَ عَلَيْكَ فَاصْبِرْ فَإِنِّي سَأُخْرِجُكَ مِنْ جَوْفِ هَذِهِ الْأُسْطُوَانَةِ إِذَا جَنَّ اللَّيْلُ
The builder made him to be inside a pillar. Then pity upon him, entered into him, and mercy for him, so he left a hole in the pillar the air could enter from it, and he said to the boy, ‘There will be no problem upon him, so be patient, for I shall be extracting you from the inside of this pillar when the night shields.
وَ لَمَّا جَنَّ اللَّيْلُ جَاءَ الْبَنَّاءُ فِي ظُلْمَتِهِ وَ أَخْرَجَ ذَلِكَ الْعَلَوِيَّ مِنْ جَوْفِ تِلْكَ الْأُسْطُوَانَةِ وَ قَالَ لَهُ اتَّقِ اللَّهَ فِي دَمِي وَ دَمِ الْفَعَلَةِ الَّذِينَ مَعِي وَ غَيِّبْ شَخْصَكَ فَإِنِّي إِنَّمَا أَخْرَجْتُكَ فِي ظُلْمَةِ هَذِهِ اللَّيْلَةِ مِنْ جَوْفِ هَذِهِ الْأُسْطُوَانَةِ لِأَنِّي خِفْتُ إِنْ تَرَكْتُكَ فِي جَوْفِهَا أَنْ يَكُونَ جَدُّكَ رَسُولُ اللَّهِ ص يَوْمَ الْقِيَامَةِ خَصْمِي بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ
And when the night shielded, the builder came in its darkness and extracted that Alawite from the inside of the pillar and said to him, ‘Fear Allah-saww regarding my blood and blood of the workers, those who are with me, and disappear, for rather I am extracting you in the darkness of this night from inside of this pillar, because I fear to leave you inside it, and your grandfather-saww Rasool-Allah-saww would be my disputant on the Day of Qiyamah in front of Allah-saww Might and Majestic’.
ثُمَّ أَخَذَ شَعْرَهُ بِآلَاتِ اْلَجَصَّاصِينَ كَمَا أَمْكَنَ وَ قَالَ لَهُ غَيِّبْ شَخْصَكَ وَ انْجُ بِنَفْسِكَ وَ لَا تَرْجِعْ إِلَى أُمِّكَ قَالَ الْغُلَامُ فَإِنْ كَانَ هَذَا هَكَذَا فَعَرِّفْ أُمِّي أَنِّي قَدْ نَجَوْتُ وَ هَرَبْتُ لِتَطِيبَ نَفْسُهَا وَ يَقِلَّ جَزَعُهَا وَ بُكَاؤُهَا إِنْ لَمْ يَكُنْ لِعَوْدِي إِلَيْهَا وَجْهٌ
Then he grabbed his hair by the plastering tool like what was possible, and said to him, ‘Disappear and rescue yourself, and do not return to your mother!’ The boy said, ‘If this was like this, then tell my mother I have been rescued and have fled, so her soul can feel good, and her grief and her crying would be reduced, if my face does not return to her’.
فَهَرَبَ الْغُلَامُ وَ لَا يُدْرَى أَيْنَ قَصَدَ مِنْ أَرْضِ اللَّهِ وَ لَا إِلَى أَيِّ بَلَدٍ وَقَعَ قَالَ ذَلِكَ الْبَنَّاءُ وَ قَدْ كَانَ الْغُلَامُ عَرَّفَنِي مَكَانَ أُمِّهِ وَ أَعْطَانِي الْعَلَامَةَ شَعْرَهُ فَانْتَهَيْتُ إِلَيْهَا فِي الْمَوْضِعِ الَّذِي كَانَ دَلَّنِي عَلَيْهِ
The boy fled, and it is not known where he aimed to from the earth of Allah-saww, nor to which city he went to. That builder said, ‘And the boy had let me know of the place of his mother and gave me a sign of (a lock of) his hair. I ended up to her in the place which he had point me upon.
فَسَمِعْتُ دَوِيّاً كَدَوِيِّ النَّحْلِ مِنَ الْبُكَاءِ فَعَلِمْتُ أَنَّهَا أُمُّهُ فَدَنَوْتُ مِنْهَا وَ عَرَّفْتُهَا خَبَرَ ابْنِهَا وَ أَعْطَيْتُهَا شَعْرَهُ وَ انْصَرَفْتُ.
I heard a buzz like the buzzing of the bees from the crying, so I knew that it was his mother. I went near her and let her know the news of her son and gave her his hair, and I left’’.[93]
28- قل، إقبال الأعمال إِنَّا رَوَيْنَا دُعَاءَ النِّصْفِ مِنْ رَجَبٍ عَنْ خَلْقٍ كَثِيرٍ قَدْ تَضَمَّنَ ذِكْرَ أَسْمَائِهِمْ كِتَابُ الْإِجَازَاتِ وَ سَوْفَ أَذْكُرُ كُلَّ رِوَايَاتِهِ فَمِنَ الرِّوَايَاتِ فِي ذَلِكَ أَنَّ الْمَنْصُورَ لَمَّا حَبَسَ عَبْدَ اللَّهِ بْنَ الْحَسَنِ وَ جَمَاعَةً مِنْ آلِ أَبِي طَالِبٍ وَ قَتَلَ وَلَدَيْهِ مُحَمَّداً وَ إِبْرَاهِيمَ أَخَذَ دَاوُدَ بْنَ الْحَسَنِ بْنِ الْحَسَنِ وَ هُوَ ابْنُ دَايَةِ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع لِأَنَّ أُمَّ دَاوُدَ أَرْضَعَتِ الصَّادِقَ ع مِنْهَا بِلَبَنِ وَلَدِهَا دَاوُدَ وَ حَمَلَهُ مُكَبَّلًا بِالْحَدِيدِ
(The book) ‘Iqbal Al Amaal’ – We are reported a supplication for the middle of Rajab a lot of people. Their names are mentioned in the book ‘Al Ijazaat’, and soon I (Majlisi) shall be mentioned each of his reported. So, from the reports regarding that is,
‘When Al-Mansour imprisoned Abdullah son of Al-Hassan-asws and a group from the family of Abu Talib-asws, and killed his two sons, Muhammad and Ibrahim, he seized Dawood Bin Al-Hassan son of Al-Hassan-asws, and he is a son of a midwife of Abu Abdullah Ja’far Bin Muhammad Al-Sadiq-asws, because the mother of Dawood, Al-Sadiq-asws had been breast-fed from her, with the milk of her son Dawood, and he (Al-Mansour) had him carried with iron shackles.
قَالَتْ أُمُّ دَاوُدَ فَغَابَ عَنِّي حِيناً بِالْعِرَاقِ وَ لَمْ أَسْمَعْ لَهُ خَبَراً وَ لَمْ أَزَلْ أَدْعُو وَ أَتَضَرَّعُ إِلَى اللَّهِ جَلَّ اسْمُهُ وَ أَسْأَلُ إِخْوَانِي مِنْ أَهْلِ الدِّيَانَةِ وَ الْجِدِّ وَ الِاجْتِهَادِ أَنْ يَدْعُوا اللَّهَ تَعَالَى وَ أَنَا فِي ذَلِكَ كُلِّهِ لَا أَرَى فِي دُعَائِي الْإِجَابَةَ
Umm Dawood said, ‘He was absent from me when he was at Al-Iraq and I did not hear any news of him, and I did not cease supplicating and beseeching to Allah-saww, Majestic is His-saww Name, and asking my brother from the people of religiousness, and the striving, and the struggle, that they should (also) supplicate to Allah-saww the Exalted, and I, during all of that, did not see any Answer in my supplications.
فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ عَلَيْهِمَا يَوْماً أَعُودُهُ فِي عِلَّةٍ وَجَدَهَا فَسَأَلْتُهُ عَنْ حَالِهِ وَ دَعَوْتُ لَهُ فَقَالَ لِي يَا أُمَّ دَاوُدَ وَ مَا فَعَلَ دَاوُدُ وَ كُنْتُ قَدْ أَرْضَعْتُهُ بِلَبَنِهِ
One day I entered to see Abu Abdullah Ja’far-asws Bin Muhammad-asws, may the Salawaat of Allah-saww be upon them-asws both, to console him-asws in an illness he-asws was feeling. I asked him-asws about his-asws state and supplicated for him-asws. He-asws said to me: ‘O Umm Dawood! And what happened to Dawood, and you had been breast-fed him with his milk?’
فَقُلْتُ يَا سَيِّدِي وَ أَيْنَ دَاوُدُ وَ قَدْ فَارَقَنِي مُنْذُ مُدَّةٍ طَوِيلَةٍ وَ هُوَ مَحْبُوسٌ بِالْعِرَاقِ
I said, ‘O my Master-asws, and where is Dawood, and he has separated from me for a long period, and he is imprisoned at Al-Iraq’.
فَقَالَ وَ أَيْنَ أَنْتِ عَنْ دُعَاءِ الِاسْتِفْتَاحِ وَ هُوَ الدُّعَاءُ الَّذِي تُفْتَحُ لَهُ أَبْوَابُ السَّمَاءِ وَ يَلْقَى صَاحِبُهُ الْإِجَابَةَ مِنْ سَاعَتِهِ وَ لَيْسَ لِصَاحِبِهِ عِنْدَ اللَّهِ تَعَالَى جَزَاءٌ إِلَّا الْجَنَّةَ
He said, ‘And where are you from the supplication ‘Al-Istiftah’, and it is the supplication which would open the doors of the sky for him, and its recited would meet its Answering from his time, and there is no Recompense for its reciter in the Presence of Allah-saww, except the Paradise’.
فَقُلْتُ لَهُ كَيْفَ ذَلِكَ يَا ابْنَ الصَّادِقِينَ
I said to him-asws, ‘How is that O son-asws of the truthful ones?’
فَقَالَ لِي يَا أُمَّ دَاوُدَ قَدْ دَنَا الشَّهْرُ الْحَرَامُ الْعَظِيمُ شَهْرُ رَجَبٍ وَ هُوَ شَهْرٌ مَسْمُوعٌ فِيهِ الدُّعَاءُ شَهْرُ اللَّهِ الْأَصَمُّ وَ صُومِي الثَّلَاثَةَ الْأَيَّامَ الْبِيضَ وَ هِيَ يَوْمُ الثَّالِثَ عَشَرَ وَ الرَّابِعَ عَشَرَ وَ الْخَامِسَ عَشَرَ وَ اغْتَسِلِي فِي يَوْمِ الْخَامِسَ عَشَرَ وَقْتَ الزَّوَالِ-
He-asws said to me: ‘O Umm Dawood! The Sacred month is approaching, the mighty month of Rajab, and it is a month during which the supplication of the mute is heard, and Fast the three days of brightness, and these are the days of the thirteenth, and the fourteenth, and the fifteenth, and wash during the day the fifteenth at the time of midday’.
ثم علمها ع دعاء و عملا مخصوصا سيأتي شرحهما في موضعه
The he-asws taught her a supplication and a special deed. I (Majlisi) shall be coming with their explanation in its (appropriate) place (vol 20).
ثُمَّ قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فَقَالَتْ أُمُّ جَدِّنَا دَاوُدَ رِضْوَانُ اللَّهِ عَلَيْهِ فَكَتَبْتُ هَذَا الدُّعَاءَ وَ انْصَرَفْتُ وَ دَخَلَ شَهْرُ رَجَبٍ وَ فَعَلْتُ مِثْلَ مَا أَمَرَنِي بِهِ يَعْنِي الصَّادِقَ ع ثُمَّ رَقَدْتُ تِلْكَ اللَّيْلَةَ فَلَمَّا كَانَ فِي آخِرِ اللَّيْلِ رَأَيْتُ مُحَمَّداً ص وَ كُلَّ مَنْ صَلَّيْتُ عَلَيْهِمْ مِنَ الْمَلَائِكَةِ وَ النَّبِيِّينَ
Then the Seyyid, may Allah-saww be Pleased with him, said, ‘The mother of our grandfather Dawood, may the Pleasure of Allah-saww be upon him, said, ‘I wrote down this supplication and left. And the month of Rajab entered, and I did like that he-asws had instructed me with, meaning Al-Sadiq-asws, then I slumbered during that night. When it was during the end of the night, I saw Muhammad-saww (in a dream), and all the ones I had sent Salawaat upon, from the Angels, and the Prophets-as.
وَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ يَقُولُ يَا أُمَّ دَاوُدَ أَبْشِرِي وَ كُلَّ مَنْ تَرِينَ مِنْ إِخْوَانِكِ وَ فِي رِوَايَةٍ أَعْوَانِكِ وَ إِخْوَانِكِ وَ كُلُّهُمْ يَشْفَعُونَ لَكِ وَ يُبَشِّرُونَكِ بِنُجْحِ حَاجَتِكِ وَ أَبْشِرِي فَإِنَّ اللَّهَ تَعَالَى يَحْفَظُكِ وَ يَحْفَظُ وَلَدَكِ وَ يَرُدُّهُ عَلَيْكِ
And Muhammad-saww, may the Salawaat of Allah-saww be upon him-saww said: ‘O Umm Dawood! Receive good news, and all the ones you view from your brothers’. And in a report: ‘And your brothers, and all of them have been interceded for you, and they are giving you the good news with the success of your request and receive good news for Allah-saww the Exalted shall Protect you and Protect your son and will Return him to you!’
قَالَتْ فَانْتَبَهْتُ فَمَا لَبِثْتُ إِلَّا قَدْرَ مَسَافَةِ الطَّرِيقِ مِنَ الْعِرَاقِ إِلَى الْمَدِينَةِ لِلرَّاكِبِ الْمُجِدِّ الْمُسْرِعِ الْمُعَجِّلِ حَتَّى قَدِمَ عَلَيَّ دَاوُدُ فَسَأَلْتُهُ عَنْ حَالِهِ
She said, ‘I woke up suddenly, and it was not long except a measurement of the travel time by the road from Al-Iraq to Al-Medina for the enthusiastic rider, the quick, the hastening, until Dawood arrived to me. I asked him about his state.
فَقَالَ إِنِّي كُنْتُ مَحْبُوساً فِي أَضْيَقِ حَبْسٍ وَ أَثْقَلِ حَدِيدٍ وَ فِي رِوَايَةٍ وَ أَثْقَلِ قَيْدٍ إِلَى يَوْمِ النِّصْفِ مِنْ رَجَبٍ فَلَمَّا كَانَ اللَّيْلُ رَأَيْتُ فِي مَنَامِي كَأَنَّ الْأَرْضَ قَدْ قُبِضَتْ لِي فَرَأَيْتُكِ عَلَى حَصِيرِ صَلَاتِكِ وَ حَوْلَكِ رِجَالٌ رُءُوسُهُمْ فِي السَّمَاءِ وَ أَرْجُلُهُمْ فِي الْأَرْضِ يُسَبِّحُونَ اللَّهَ تَعَالَى حَوْلَكِ
He said, ‘I was imprisoned in a narrow prison and heavy fetters’. And in a report, ‘And heavy handcuffs, up to the day of the middle of Rajab. When it was the night, I saw in my dream as if the land had been Gripped for me, and I saw you upon a prayer mat of yours, and around you were men, their heads were in the sky, and their legs were in the earth. They were glorifying Allah-saww the Exalted around you.
فَقَالَ لِي قَائِلٌ مِنْهُمْ حَسَنُ الْوَجْهِ نَظِيفُ الثَّوْبِ طَيِّبُ الرَّائِحَةِ خِلْتُهُ جَدِّي رَسُولَ اللَّهِ ص أَبْشِرْ يَا ابْنَ الْعَجُوزَةِ الصَّالِحَةِ فَقَدِ اسْتَجَابَ اللَّهُ لِأُمِّكَ فِيكَ دُعَاءَهَا
A speaker from them of beautiful face said to me, clean clothes, goodly aroma, his mannerisms were that of my grandfather-saww Rasool-Allah-saww: ‘Receive good news, O son of the righteous old woman, for Allah-saww has Answered for your mother her supplication regarding you!’
فَانْتَبَهْتُ وَ رُسُلُ الْمَنْصُورِ عَلَى الْبَابِ فَأُدْخِلْتُ عَلَيْهِ فِي جَوْفِ اللَّيْلِ فَأَمَرَ بِفَكِّ الْحَدِيدِ عَنِّي وَ الْإِحْسَانِ إِلَيَّ وَ أَمَرَ لِي بِعَشَرَةِ آلَافِ دِرْهَمٍ وَ حُمِلْتُ عَلَى نَجِيبٍ وَ سُوِّقْتُ بِأَشَدِّ السَّيْرِ وَ أَسْرَعِهِ حَتَّى دَخَلْتُ الْمَدِينَةَ
I woke up suddenly and a messenger of Al-Mansour was at the door. I entered to see him in the middle of the night, and he ordered with releasing the iron (shackles) from me, and with being good to me, and he ordered with ten thousand Dirhams for me, and I was carried upon a fast horse and ushed with a quick travel, and its fast, until I entered Al-Medina’.
قَالَتْ أُمُّ دَاوُدَ فَمَضَيْتُ بِهِ إِلَى أَبِي عَبْدِ اللَّهِ فَقَالَ ع إِنَّ الْمَنْصُورَ رَأَى أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً ع فِي الْمَنَامِ يَقُولُ لَهُ أَطْلِقْ وَلَدِي وَ إِلَّا أُلْقِيكَ فِي النَّارِ وَ رَأَى كَأَنَّ تَحْتَ قَدَمَيْهِ النَّارَ فَاسْتَيْقَظَ وَ قَدْ سُقِطَ فِي يَدَيْهِ فَأَطْلَقَكَ يَا دَاوُدُ.
Umm Dawood said, ‘I went with him to Abu Abdullah-asws. He-asws said: ‘Al-Mansour saw Amir Al-Momineen Ali-asws in the dream saying to him: ‘Free my-asws son or else I-asws shall throw you into the Fire (Hell)!’ And he was as if there was fire under his feet, so he woke up and his head was in his hands, so he freed you, O Dawood!’’[94]
29- كِتَابُ الْإِسْتِدْرَاكِ، بِإِسْنَادِهِ إِلَى الْأَعْمَشِ أَنَّ الْمَنْصُورَ حَيْثُ طَلَبَهُ فَتَطَهَّرَ وَ تَكَفَّنَ وَ تَحَنَّطَ قَالَ لَهُ حَدِّثْنِي بِحَدِيثٍ سَمِعْتُهُ أَنَا وَ أَنْتَ مِنْ جَعْفَرِ بْنِ مُحَمَّدٍ فِي بَنِي حِمَّانَ قَالَ قُلْتُ لَهُ أَيَّ الْأَحَادِيثِ قَالَ حَدِيثَ أَرْكَانِ جَهَنَّمَ قَالَ قُلْتُ أَ وَ تُعْفِينِي قَالَ لَيْسَ إِلَى ذَلِكَ سَبِيلٌ
The book ‘Al Istidrak’ – By his chain to Al Amsh,
‘When Al-Mansour sought him, he cleansed and wore a shroud and embalmed. He said to him, ‘Narrated to me with a Hadeeth I and you have heard from Ja’far-asws Bin Muhammad-asws regarding the clan of Hamman!’ I said to him, ‘Which Hadeeth?’ He said, ‘Hadeeth of the pillars of Hell’. I said, ‘Or, can you excuse me?’ He said, ‘There is no way to that’.
قَالَ قُلْتُ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ- لِجَهَنَّمَ سَبْعَةُ أَبْوَابٍ وَ هِيَ الْأَرْكَانُ لِسَبْعَةِ فَرَاعِنَةٍ ثُمَّ ذَكَرَ الْأَعْمَشُ نُمْرُودَ بْنَ كَنْعَانَ فِرْعَوْنَ الْخَلِيلِ وَ مُصْعَبَ بْنَ الْوَلِيدِ فِرْعَوْنَ مُوسَى وَ أَبَا جَهْلِ بْنَ هِشَامٍ وَ الْأَوَّلَ وَ الثَّانِيَ وَ السَّادِسَ يَزِيدَ قَاتِلَ وَلَدِي ثُمَّ سَكَتُّ
He (the narrator) said, ‘I said, ‘It is narrated to us by Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘There are seven gates for Hell, and these are the pillars for seven pharaohs (tyrants)’. Then Al-Amsh mentioned Nimrod Bin Kanaan-la Pharaoh-la of the Friend (of the Beneficent, Ibrahim-as), and Mus’ab Bin Al Waleed-la, Pharaoh-la of Musa-as, and Abu Jahl Bin Hisham-la, and the first (Abu Bakr), and the second (Umar), and the sixth Yazeed-la killer of my-saww son (Al-Husayn-asws). Then he was silent.
فَقَالَ لِي الْفِرْعَوْنُ السَّابِعُ قُلْتُ رَجُلٌ مِنْ وُلْدِ الْعَبَّاسِ يَلِي الْخِلَافَةَ يُلَقَّبُ بِالدَّوَانِيقِيِّ اسْمُهُ الْمَنْصُورُ
He (Al-Mansour) said to me, ‘The seventh Pharaoh-la?’ I said, ‘A man from the sons of Al-Abbas. He will be in charge of the caliphate, titled at ‘Al-Dawaneeqy’, his name is Al-Mansour’.
قَالَ فَقَالَ لِي صَدَقْتَ هَكَذَا حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ ع
He (the narrator) said, ‘He (Al-Mansour) said to me, ‘You speak the truth. This is how Ja’far-asws Bin Muhammad-asws had narrated to us’.
قَالَ فَرَفَعَ رَأْسَهُ وَ إِذَا عَلَى رَأْسِهِ غُلَامٌ أَمْرَدُ مَا رَأَيْتُ أَحْسَنَ وَجْهاً مِنْهُ فَقَالَ إِنْ كُنْتُ أَحَدَ أَبْوَابِ جَهَنَّمَ فَلَمْ أَسْتَبْقِ هَذَا وَ كَانَ الْغُلَامُ عَلَوِيّاً حُسَيْنِيّاً فَقَالَ لَهُ الْغُلَامُ سَأَلْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ بِحَقِّ آبَائِي إِلَّا عَفَوْتَ عَنِّي
He (the narrator) said, ‘He raised his head and there was a hairless boy by his head. I had not seen anyone of a more beautiful face than him. He said, ‘If I was at one of the gates of Hell, I would not anticipate this’ – and the boy was an Alawite, Husaynite. The boy said to him, ‘I ask you, O commander of the faithful, by the rights of my forefathers-asws, please pardon me!’
فَأَبَى ذَلِكَ وَ أَمَرَ الْمَرْزُبَانَ بِهِ فَلَمَّا مَدَّ يَدَهُ حَرَّكَ شَفَتَيْهِ بِكَلَامٍ لَمْ أَعْلَمْهُ فَإِذَا هُوَ كَأَنَّهُ طَيْرٌ قَدْ طَارَ مِنْهُ
He refused that and ordered the sledgehammer with him. When he extended his hands, he moved his lips with a speech, I did not know, and behold, he became as if he was a bird flying away from him’.
قَالَ الْأَعْمَشُ فَمَرَّ عَلَيَّ بَعْدَ أَيَّامٍ فَقُلْتُ أَقْسَمْتُ عَلَيْكَ بِحَقِّ أَمِيرِ الْمُؤْمِنِينَ لَمَّا عَلَّمْتَنِي الْكَلَامَ فَقَالَ ذَاكَ دُعَاءُ الْمِحْنَةِ لَنَا أَهْلَ الْبَيْتِ وَ هُوَ الَّذِي دَعَا بِهِ أَمِيرُ الْمُؤْمِنِينَ ع لَمَّا نَامَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ص ثُمَّ ذَكَرَ الدُّعَاءَ
Al-Amsh said, ‘He passed by me after some days. I said, ‘I vow upon you with the right of Amir Al-Momineen-asws! Teach me the speech’. He said, ‘That is a supplication ‘Al-Mihnah’ The Test) for us-asws, People-asws of the Household, and it is which Amir Al-Momineen-asws had supplicated with when he-asws had slept upon the bed of Rasool-Allah-saww’. Then he mentioned the supplication.
قَالَ الْأَعْمَشُ وَ أَمَرَ الْمَنْصُورُ فِي رَجُلٍ بِأَمْرٍ غَلِيظٍ فَجَلَسَ فِي بَيْتٍ لِيُنَفِّذَ فِيهِ أَمْرَهُ ثُمَّ فَتَحَ عَنْهُ فَلَمْ يُوجَدْ
Al-Amsh said, ‘And Al-Mansour ordered regarding a man with a harsh order. He was seated in a room for the order to be implemented regarding him, then it was opened for him, but he was not found.
فَقَالَ الْمَنْصُورُ أَ سَمِعْتُمُوهُ يَقُولُ شَيْئاً فَقَالَ الْمُوَكَّلُ سَمِعْتُهُ يَقُولُ يَا مَنْ لَا إِلَهَ غَيْرُهُ فَأَدْعُوَهُ وَ لَا رَبَّ سِوَاهُ فَأَرْجُوَهُ نَجِّنِي السَّاعَةَ
Al-Mansour said, ‘Did you hear him saying anything?’ The allocated guard said, ‘I heard him saying, ‘O One-saww Who there is no god apart from Him-saww, so I call to Him-saww and there is no Lord-saww besides Him-saww, so I hope to Him-saww! Rescue me right now!’’
فَقَالَ وَ اللَّهِ لَقَدْ اسْتَغَاثَ بِكَرِيمٍ فَنَجَّاهُ.
He said, ‘By Allah-saww! He had sought Help of the Benevolent, so He-saww Rescued him’’.[95]
باب 10 مداحيه صلوات الله عليه
CHAPTER 10 – HIS-asws PRAISERS, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: كُنْتُ عِنْدَ سَيِّدِنَا الصَّادِقِ ع إِذْ دَخَلَ عَلَيْهِ أَشْجَعُ السُّلَمِيُ يَمْدَحُهُ فَوَجَدَهُ عَلِيلًا فَجَلَسَ وَ أَمْسَكَ فَقَالَ لَهُ سَيِّدُنَا الصَّادِقُ ع عُدْ عَنِ الْعِلَّةِ وَ اذْكُرْ مَا جِئْتَ لَهُ
Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Ali, from Muhammad Al-Askari-asws, for his-asws forefathers-asws, from Musa-asws Bin Ja’far-asws having said: ‘I-asws was in the presence of our Master-asws Al-Sadiq-asws when Ashja’a Al-Sulamy (a poet) entered to praise him-asws. He found him-asws being ill, and he withheld. Our Master-asws Al-Sadiq-asws said to him: ‘Console about the illness and mention what you have come for’.
فَقَالَ لَهُ
| أَلْبَسَكَ اللَّهُ مِنْهُ عَافِيَةً- | فِي نَوْمِكَ الْمُعْتَرِي وَ فِي أَرَقِكَ | |
| يُخْرِجُ مِنْ جِسْمِكَ السِّقَامَ كَمَا- | أَخْرَجَ ذُلَّ السُّؤَالِ مِنْ عُنُقِكَ |
He said to him-asws (a poem), ‘May Allah-azwj Clothes you-asws wellbeing from Him-azwj in your-asws sleep and your-asws wakefulness of the distress. May He-azwj Extract the sickness which is in your-asws body like what the humbleness of the asking comes out from your-asws neck’.
فَقَالَ يَا غُلَامُ أَيْشٍ مَعَكَ قَالَ أَرْبَعُمِائَةِ دِرْهَمٍ قَالَ أَعْطِهَا لِلْأَشْجَعِ قَالَ فَأَخَذَهَا وَ شَكَرَ وَ وَلَّى فَقَالَ رُدُّوهُ فَقَالَ يَا سَيِّدِي سَأَلْتُ فَأَعْطَيْتَ وَ أَغْنَيْتَ فَلِمَ رَدَدْتَنِي
He-asws said: ‘O boy! Which thing is with you-asws?’ He said, ‘Four hundred Dirhams’. He-asws said: ‘Give it to Al-Ashja’a’. He took it and thanked and turned around. He-asws said: ‘Return him!’ He said, ‘O my Master-asws! You-asws asked and you-asws gave and you-asws have enriched! So why are you returning me?’
قَالَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ خَيْرُ الْعَطَاءِ مَا أَبْقَى نِعْمَةً بَاقِيَةً وَ إِنَّ الَّذِي أَعْطَيْتُكَ لَا يُبْقِي لَكَ نِعْمَةً بَاقِيَةً وَ هَذَا خَاتَمِي فَإِنْ أُعْطِيتَ بِهِ عَشَرَةَ آلَافِ دِرْهَمٍ وَ إِلَّا فَعُدْ إِلَيَّ وَقْتَ كَذَا وَ كَذَا أُوفِكَ إِيَّاهَا
He-asws said: ‘It is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Best of the giving is what most lasting of the lasting grace’, and that which I-asws have given you will not remain for you as a lasting Grace, and this here is my-asws ring. If it were to give you ten thousand Dirhams (then fine), or else return to me in such and such time, I-asws shall fulfil it for you (up to ten thousand)’.
قَالَ يَا سَيِّدِي قَدْ أَغْنَيْتَنِي وَ أَنَا كَثِيرُ الْأَسْفَارِ وَ أَحْصُلُ فِي الْمَوَاضِعِ الْمُفْزِعَةِ فَتُعَلِّمُنِي مَا آمَنُ بِهِ عَلَى نَفْسِي
He said, ‘O my Master-asws! You-asws have enriched me, and I am of frequent journeys, and I get to fearful places, so teach me what I could be safe with upon myself’.
قَالَ فَإِذَا خِفْتَ أَمْراً فَاتْرُكْ يَمِينَكَ عَلَى أُمِّ رَأْسِكَ وَ اقْرَأْ بِرَفِيعِ صَوْتِكَ أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ
He-asws said: ‘Whenever you fear a matter, then leave your right hand on top of your head and recite in a raised voice: Is it other than Allah’s Religion they are seeking? And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83].
قَالَ أَشْجَعُ فَحَصَلْتُ فِي وَادٍ تَعْبَثُ فِيهِ الْجِنُّ فَسَمِعْتُ قَائِلًا يَقُولُ خُذُوهُ فَقَرَأْتُهَا فَقَالَ قَائِلٌ كَيْفَ نَأْخُذُهُ وَ قَدِ احْتَجَزَ بِآيَةٍ طَيِّبَةٍ.
Ashja’a said, ‘I arrived in a valley wherein were the Jinn. I heard a speaker saying, ‘Seize him!’ I recited it. A speaker said, ‘How can we seize him, and he has protected by a good Verse?’’[96]
2 دعوات الراوندي، مرسلا مثله.
(The book) ‘Dawaat’ of Al Rawandy – similar to it.[97]
3- ما، الأمالي للشيخ الطوسي المفيد عن محمد بن عمران عن عبيد الله بن الحسن عن محمد بن رشيد قال آخر شعر قاله السيد بن محمد رحمه الله قبل وفاته بساعة و ذلك أنه أغمي عليه و اسود لونه ثم أفاق و قد ابيض وجهه و هو يقول
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Imran, from Ubeydullah Bin Al-Hassan, from Muhammad Bin Rasheyd who said,
‘Last poem said by the Al-Seyyid Bin Muhammad, may Allah-azwj have Mercy on Him-azwj, before his expiry by a while, and that is because there was unconsciousness upon him, and his colour darkened, then he awoke and his face had brightened and hem said: –[98]
4- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ يَحْيَى بْنِ عَلِيِّ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ أَبِي حَرْبٍ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى السَّيِّدِ ابْنِ مُحَمَّدٍ الْحِمْيَرِيِّ عَائِداً فِي عِلَّتِهِ الَّتِي مَاتَ فِيهَا فَوَجَدْتُهُ يُسَاقُ بِهِ وَ وَجَدْتُ عِنْدَهُ جَمَاعَةً مِنْ جِيرَانِهِ وَ كَانُوا عُثْمَانِيَّةً وَ كَانَ السَّيِّدُ جَمِيلَ الْوَجْهِ رَحْبَ الْجَبْهَةِ عَرِيضَ مَا بَيْنَ السَّالِفَتَيْنِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Yahya Bin Ali Bin Abdul Jabbar, from Ali Bin Al-Husayn Bin Abu Harb, from his father who said,
‘I entered to see the Seyyid Ibn Muhammad Al-Himeyri to console during his illness in which he died. I found him-asws being at the end stage, and I found a group of his neighbours in his presence, and they were Usman supporters, and the Seyyid was of beautiful face, welcoming forehead, wide what is between the two shoulders.
فَبَدَتْ فِي وَجْهِهِ نُكْتَةٌ سَوْدَاءُ مِثْلُ النُّقْطَةِ مِنَ الْمِدَادِ ثُمَّ لَمْ تَزَلْ تَزِيدُ وَ تَنْمِي حَتَّى طَبَّقَتْ وَجْهَهُ يَعْنِي اسْوِدَاداً فَاغْتَمَّ لِذَلِكَ مَنْ حَضَرَهُ مِنَ الشِّيعَةِ وَ ظَهَرَ مِنَ النَّاصِبَةِ سُرُورٌ وَ شَمَاتَةٌ فَلَمْ يَلْبَثْ بِذَلِكَ إِلَّا قَلِيلًا حَتَّى بَدَتْ فِي ذَلِكَ الْمَكَانِ مِنْ وَجْهِهِ لُمْعَةٌ بَيْضَاءُ فَلَمْ تَزَلْ تَزِيدُ أَيْضاً وَ تَنْمِي حَتَّى أَسْفَرَ وَجْهُهُ وَ أَشْرَقَ وَ افْتَرَّ السَّيِّدُ ضَاحِكاً
A black spot appeared in his face like the spot of ink. Then it did not cease to increase growing until it layered his face, meaning blackening it. The ones from the Shias in his presence were gloomy at that, and happiness appeared from the Nasibis (hostile ones), and gloating. He was not long with that except a little, until there appeared in that place from his face, a white flash. It did not cease as well and grew until his face paled and shone, and the Seyyid smiled laughing, and he prosed saying, ‘
وَ أَنْشَأَ يَقُولُ
ثُمَّ أَتْبَعَ قَوْلَهُ هَذَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ حَقّاً حَقّاً أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً حَقّاً أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
Then he followed his words by (saying), ‘I testify that there is no god except Allah-azwj truly, truly. I testify that Muhammad is Rasool-Allah-saww truly, truly. I testified that Ali-asws is Amir Al-Momineen-asws truly, truly. I testify that there is no god except Allah-azwj!’
ثُمَّ أَغْمَضَ عَيْنَهُ بِنَفْسِهِ فَكَأَنَّمَا كَانَتْ رُوحُهُ ذُبَالَةً طُفِئَتْ أَوْ حَصَاةً سَقَطَتْ فَانْتَشَرَ هَذَا القَوْلُ فِي النَّاسِ فَشَهِدَ جَنَازَتَهُ وَ اللَّهِ الْمُوَافِقُ وَ الْمُفَارِقُ.
Then he closed his eyes by himself. It was as if his soul had been drained, extinguished, or pebbles had fallen and scattered. I spread this word (poem) among the people, and attended his funeral, and Allah-azwj is the Harmoniser and the Separator’’.[99]
5- كش، رجال الكشي مُحَمَّدُ بْنُ رُشَيْدٍ الْهَرَوِيُّ قَالَ: حَدَّثَنِي السَّيِّدُ وَ سَمَّاهُ وَ ذَكَرَ أَنَّهُ خَيْرٌ قَالَ سَأَلْتُهُ عَنِ الْخَبَرِ الَّذِي يُرْوَى أَنَّ السَّيِّدَ اسْوَدَّ وَجْهُهُ عِنْدَ مَوْتِهِ فَقَالَ الشِّعْرَ الَّذِي يُرْوَى لَهُ فِي ذَلِكَ حَدَّثَنِي أَبُو الْحَسَنِ بْنُ أَيُّوبَ الْمَرْوَزِيُّ قَالَ رُوِيَ أَنَّ السَّيِّدَ ابْنَ مُحَمَّدٍ الشَّاعِرَ اسْوَدَّ وَجْهُهُ عِنْدَ الْمَوْتِ
(The book) ‘Rijal’ of Al Kashy – Muhamamd Bin Rusheyd Al Harwy who said,
‘It is narrated to me by the Seyyid, and heard him, and he mentioned that he is good (well). I asked him about the news, which is being reported that the Seyyid, his face had blackened during his death. He said, ‘There is a poem which is being reported for him regarding that. It is narrated to me by Abu Al-Hassan Bin Ayoub Al-Marouzy who said, ‘It is reported that the Seyyid Ibn Muhammad, the poet, his face blackened during the death’.
فَقَالَ هَكَذَا يُفْعَلُ بِأَوْلِيَائِكُمْ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فَابْيَضَّ وَجْهُهُ كَأَنَّهُ الْقَمَرُ لَيْلَةَ الْبَدْرِ فَأَنْشَأَ يَقُولُ
| أُحِبُّ الَّذِي مَنْ مَاتَ مِنْ أَهْلِ وُدِّهِ- |
إِلَى آخِرِ الْأَبْيَاتِ.
He said, ‘That is how is done with your friends, O commander of the faithful!’ He said, ‘His face brightened as if it was the full moon. He prosed saying, ‘I love the one who dies from the people of his cordiality’ – up to the end of the couplets’’.[100]
6- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ الْمَرْزُبَانِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَبَلَةَ بْنِ مُحَمَّدِ بْنِ جَبَلَةَ عَنْ أَبِيهِ قَالَ: اجْتَمَعَ عِنْدَنَا السَّيِّدُ ابْنُ مُحَمَّدٍ الْحِمْيَرِيُّ وَ جَعْفَرُ بْنُ عَفَّانَ الطَّائِيُ فَقَالَ لَهُ السَّيِّدُ وَيْكَ تَقُولُ فِي آلِ مُحَمَّدٍ ع
| مَا بَالُ بَيْتِكُمْ تَخَرَّبَ سَقْفُهُ- | وَ ثِيَابُكُمْ مِنْ أَرْذَلِ الْأَثْوَابِ- |
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Imran Al Marzubani, from Muhammad Bin Yahya, from Jabalah Bin Muhammad Bin Jabalah, from his father who said,
‘There gathered in our presence, the Seyyid Ibn Muhammad Al-Himeyri, and Ja’far Bin Affan (the poets). The Seyyid said to him, ‘Woe be to you! What are you saying regarding the Progeny-asws of Muhammad-saww? What is the matter the rooves of your houses are ruined and your clothes are from the worst of the clothes?’
فَقَالَ جَعْفَرٌ مَا أَنْكَرْتَ مِنْ ذَلِكَ فَقَالَ لَهُ السَّيِّدُ إِذَا لَمْ تُحْسِنِ الْمَدْحَ فَاسْكُتْ أَ تُوصِفُ آلَ مُحَمَّدٍ ص بِمِثْلِ هَذَا وَ لَكِنِّي أَعْذِرُكَ هَذَا طَبْعُكَ وَ عِلْمُكَ وَ مُنْتَهَاكَ وَ قَدْ قُلْتُ أَمْحُو عَنْهُمْ عَارَ مَدْحِكَ
Ja’far-asws said: ‘I do not deny from that’. The Seyyid said to him, ‘When you are not good at the praising, then be silent. Are you describing the Progeny-asws with the likes of this? But I excuse you. This is your nature and your knowledge, and your peak, and you have deleted from them-asws the shame of your praise.
كَذَا يُقَالُ فِيهِ يَا جَعْفَرُ وَ شِعْرُكَ يُقَالُ مِثْلُهُ لِأَهْلِ الْخَصَاصَةِ وَ الضَّعْفِ فَقَبَّلَ جَعْفَرٌ رَأْسَهُ وَ قَالَ أَنْتَ وَ اللَّهِ الرَّأْسُ يَا أَبَا هَاشِمٍ وَ نَحْنُ الْأَذْنَابُ.
Like that is being said regarding him, O Ja’far, and your poem, the likes of it is said for the people of wretchedness and the weakness’. Ja’far kissed his head and said, ‘By Allah-azwj! You are the chief, O Abu Hashim, and we are the tail end’’.[101]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرْزُبَانِيِّ قَالَ وَجَدْتُ بِخَطِّ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ مَهْرَوَيْهِ قَالَ حَدَّثَنِي الْحَمْدُونِيُّ الشَّاعِرُ قَالَ: سَمِعْتُ الرِّيَاشِيَّ يُنْشِدُ لِلسَّيِّدِ ابْنِ مُحَمَّدٍ الْحِمْيَرِيِ
| إِنَّ امْرَأً خَصْمُهُ أَبُو حَسَنٍ- | لَعَازِبُ الرَّأْيِ دَاحِضُ الْحُجَجِ- | |
| لَا يَقْبَلُ اللَّهُ مِنْهُ مَعْذِرَةً- | وَ لَا يُلَقِّنُهُ حُجَّةَ الْفَلَجِ. |
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Marzubany who said, ‘I found in the handwriting of Muhammad Bin Al Qasim Bin Mahrawiya who said, ‘It is narrated to me by Al Hamdouny the poet who said,
‘I heard Al-Rayyashy prosing for the Seyyid Ibn Muhammad Al-Himeyri: – [102]
8- ك، إكمال الدين ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَيَّانَ السَّرَّاجِ قَالَ سَمِعْتُ السَّيِّدَ ابْنَ مُحَمَّدٍ الْحِمْيَرِيَّ يَقُولُ كُنْتُ أَقُولُ بِالْغُلُوِّ وَ أَعْتَقِدُ غَيْبَةَ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ رَضِيَ اللَّهُ عَنْهُ قَدْ ضَلَلْتُ فِي ذَلِكَ زَمَاناً فَمَنَّ اللَّهُ عَلَيَّ بِالصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ أَنْقَذَنِي بِهِ مِنَ النَّارِ وَ هَدَانِي إِلَى سَوَاءِ الصِّرَاطِ
(The book) ‘Ikmal Al Deen’ – Ibn Ubdous, from Ubn Quteyba, from Hamdan Bin Suleyman, from Muhammad Bin Ismail, from Hayyan al Sarraj who said, ‘I heard the Seyyid Ibn Muhammad Al-Himeyri saying,
‘I used to speak with the exaggeration and believing in the occultation of Muhammad son of Ali-asws Ibn Al-Hanafiya, may Allah-azwj be Pleased with him. I had strayed in that for a long time. Allah-azwj Conferred upon me with Al-Sadiq Ja’far-asws Bin Muhammad-asws and Saved me through him-asws, from the Fire, and Guided me to the even Path.
فَسَأَلْتُهُ بَعْدَ مَا صَحَّ عِنْدِي بِالدَّلَائِلِ الَّتِي شَاهَدْتُهَا مِنْهُ أَنَّهُ حُجَّةُ اللَّهِ عَلَيَّ وَ عَلَى جَمِيعِ أَهْلِ زَمَانِهِ وَ أَنَّهُ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ وَ أَوْجَبَ الِاقْتِدَاءَ بِهِ- فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ رُوِيَ لَنَا أَخْبَارٌ عَنْ آبَائِكَ ع فِي الْغَيْبَةِ وَ صِحَّةِ كَوْنِهَا فَأَخْبِرْنِي بِمَنْ يَقَعُ
I asked him-asws after the evidence had been proven correct with me which I had witnessed from him-asws that he-asws was the Divine Authority of Allah-azwj upon me and upon entirety of the people of his-asws time, and that he-asws is the (real) Imam-asws who Allah-azwj has Imposed his-asws obedience and Obligated being led by him-asws. I said to him-asws, ‘O son-asws of Rasool-Allah-saww! There have been reported from your-asws forefathers-asws, the Ahadeeth regarding the Occultation and the correctness of its existence, so inform me with whom it would be occurring’.
فَقَالَ ع سَتَقَعُ بِالسَّادِسِ مِنْ وُلْدِي وَ هُوَ الثَّانِي عَشَرَ مِنَ الْأَئِمَّةِ الْهُدَاةِ بَعْدَ رَسُولِ اللَّهِ ص أَوَّلُهُمْ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ بَقِيَّةُ اللَّهِ فِي الْأَرْضِ وَ صَاحِبُ الزَّمَانِ
He-asws said: ‘It shall be occurring with the sixth from my-asws sons-asws, and he-asws is the twelfth from the Imams-asws of guidance after Rasool-Allah-saww. Then first of them is Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and their-asws last one is Al-Qaim-asws, the remaining one of Allah-azwj in the earth, and Master-asws of the time.
وَ اللَّهِ لَوْ بَقِيَ فِي غَيْبَتِهِ مَا بَقِيَ نُوحٌ فِي قَوْمِهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَظْهَرَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً
By Allah-azwj! Even if he-asws were to remain in his-asws occultation what Nuh-as had remained among his people, he-asws will not exit from the world until he-asws appears and fills the earth with fairness and justice, like what it would have been filled with tyranny and injustice’.
قَالَ السَّيِّدُ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ مَوْلَايَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِمَا السَّلَامُ تُبْتُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ عَلَى يَدَيْهِ وَ قُلْتُ قَصِيدَةً أَوَّلُهَا
The Seyyid said, ‘When I heard that from my Master-asws Al-Sadiq Ja’far-asws Bin Muhammad-asws, may the greetings be upon them-asws both, I repented to Allah-azwj, Exalted is His-azwj Mention, upon his-asws hand and I said a poem. Its beginning it: –
Up to the end of the poem, and I said after that: – [103]
إِلَى آخِرِ الْقَصِيدَةِ وَ قُلْتُ بَعْدَ ذَلِكَ
9- شا، الإرشاد وَ فِيهِ يَقُولُ السَّيِّدُ الْحِمْيَرِيُ وَ قَدْ رَجَعَ عَنْ قَوْلِهِ بِمَذْهَبِ الْكِيسَانِيَّةِ لَمَّا بَلَغَهُ إِنْكَارُ أَبِي عَبْدِ اللَّهِ ع مَقَالَهُ وَ دُعَاؤُهُ إِلَى الْقَوْلِ بِنِظَامِ الْإِمَامَةِ ثُمَّ ذَكَرَ الْأَبْيَاتَ مَعَ اخْتِصَارٍ.
(The book) ‘Al-Irshad’ – And in it the Seyyid Al-Himeyri says, and he had retracted from his word with the doctrine of the Kaysaniyya when the denial of Abu Abdullah-asws had reached him of his-asws word, and his-asws calling to the word with the system of the Imamate. Then he mentioned the couplets with the brevity’’.[104]
10- يج، الخرائج و الجرائح رُوِيَ أَنَّ الْبَاقِرَ عَلَيْهِ السَّلَامُ دَعَا لِلْكُمَيْتِ لَمَّا أَرَادَ أَعْدَاءُ آلِ مُحَمَّدٍ أَخْذَهُ وَ إِهْلَاكَهُ وَ كَانَ مُتَوَارِياً فَخَرَجَ فِي ظُلْمَةِ اللَّيْلِ هَارِباً وَ قَدْ أَقْعَدُوا عَلَى كُلِّ طَرِيقٍ جَمَاعَةً لِيَأْخُذُوهُ إِذَا مَا خَرَجَ فِي خُفْيَةٍ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘It is reported that Al-Baqir-asws, may the greetings be upon him-asws, supplicated for Al-Kumeyt when the enemies of the Progeny-asws of Muhammad-saww had wanted to seize him and destroy him, and he was in hiding. He went out fleeing in the darkness of the night, and they had sat a group in every street in order to seize him whenever he came out from hiding.
فَلَمَّا وَصَلَ الْكُمَيْتُ إِلَى الْفَضَاءِ وَ أَرَادَ أَنْ يَسْلُكَ طَرِيقاً فَجَاءَ أَسَدٌ مَنَعَهُ مِنْ أَنْ يَسْرِيَ مِنْهَا فَسَلَكَ جَانِباً آخَرَ فَمَنَعَهُ مِنْهُ أَيْضاً وَ كَأَنَّهُ أَشَارَ إِلَى الْكُمَيْتِ أَنْ يَسْلُكَ خَلْفَهُ وَ مَضَى الْأَسَدُ فِي جَانِبِ الْكُمَيْتِ إِلَى أَنْ أَمِنَ وَ تَخَلَّصَ مِنَ الْأَعْدَاءِ
When Al-Kumeyt arrived to the open space and wanted to travel a road, a lion came preventing him from travelling in it. So he travelled to the other side. But it prevented him as well, and it was as if it was indicating to Al-Kumeyt that he should travel behind him. And the lion went in the side of Al-Kumeyt until he was safe and was free from the enemies.
وَ كَذَلِكَ كَانَ حَالُ السَّيِّدِ الْحِمْيَرِيِّ دَعَا لَهُ الصَّادِقُ ع لَمَّا هَرَبَ عَنْ أَبَوَيْهِ وَ قَدْ حَرَّشَا السُّلْطَانَ عَلَيْهِ لِنُصْبِهِمَا فَدَلَّهُ سَبُعٌ عَلَى طَرِيقٍ وَ نَجَا مِنْهُمَا.
And like that was the state of the Seyyid Al-Himeyri. Al-Sadiq-asws supplicated for him when he fled from his parents and incensed the sultan against him due to their hostility. A lion pointed him upon a road, and he was saved from them’’.[105]
11- قب، المناقب لابن شهرآشوب دَاوُدُ الرَّقِّيُ بَلَغَ السَّيِّدُ الْحِمْيَرِيُّ أَنَّهُ ذُكِرَ عِنْدَ الصَّادِقِ ع فَقَالَ السَّيِّدُ كَافِرٌ فَأَتَاهُ وَ قَالَ يَا سَيِّدِي أَنَا كَافِرٌ مَعَ شِدَّةِ حُبِّي لَكُمْ وَ مُعَادَاتِي النَّاسَ فِيكُمْ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Dawood Al Raqqy,
‘It reached the Seyyid Al-Himeyri that he had been mentioned in the presence of Al-Sadiq-asws. He-asws said: ‘The Seyyid is a Kafir!’ He came to him-asws and said, ‘O my Master-asws! I am a Kafir, (despite) being with the intensity of my love for you-asws all, and my enmity to the people regarding you-asws?’
قَالَ وَ مَا يَنْفَعُكَ ذَاكَ وَ أَنْتَ كَافِرٌ بِحُجَّةِ الدَّهْرِ وَ الزَّمَانِ ثُمَّ أَخَذَ بِيَدِهِ وَ أَدْخَلَهُ بَيْتاً فَإِذَا فِي الْبَيْتِ قَبْرٌ فَصَلَّى رَكْعَتَيْنِ ثُمَّ ضَرَبَ بِيَدِهِ عَلَى الْقَبْرِ فَصَارَ الْقَبْرُ قِطَعاً فَخَرَجَ شَخْصٌ مِنْ قَبْرِهِ يَنْفُضُ التُّرَابَ عَنْ رَأْسِهِ وَ لِحْيَتِهِ
He-asws said: ‘And that does not benefit you, and you are a Kafir, by the argument of the ages and the times’. Then he-asws grabbed his hand and took him into a room, and there was a grave in the room. He-asws prayed two Cycles Salat, then struck his-asws hand upon the grave. The grave became pieces (split up). A person emerged from his grave shaking off the dust from his head and his beard.
فَقَالَ لَهُ الصَّادِقُ ع مَنْ أَنْتَ قَالَ أَنَا مُحَمَّدُ بْنُ عَلِيٍّ الْمُسَمَّى بِابْنِ الْحَنَفِيَّةِ فَقَالَ فَمَنْ أَنَا قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ حُجَّةُ الدَّهْرِ وَ الزَّمَانِ
Al-Sadiq-asws said to him: ‘Who are you?’ He said, ‘I am Muhammad son of Ali-asws, named as Ibn Al-Hanafiyya’. He-asws said: ‘So whom am I?’ He said, ‘Ja’far-asws Bin Muhammad-asws, Divine Authority of the age and the time’.
فَخَرَجَ السَّيِّدُ يَقُولُ
| تَجَعْفَرْتُ بِاسْمِ اللَّهِ فِيمَنْ تَجَعْفَر |
The Seyyid went out saying, ‘You-asws averted in the Name of Allah-azwj regarding the one you-asws averted’’.[106]
12- قب، المناقب لابن شهرآشوب عُثْمَانُ بْنُ عُمَرَ الْكَوَّاءُ فِي خَبَرٍ أَنَّ السَّيِّدَ قَالَ لَهُ اخْرُجْ إِلَى بَابِ الدَّارِ تُصَادِفْ غُلَاماً نُوبِيّاً عَلَى بَغْلَةٍ شَهْبَاءَ مَعَهُ حَنُوطٌ وَ كَفَنٌ يَدْفَعُهَا إِلَيْكَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Usman Bin Umar Al Kawwa in a Hadeeth,
‘The Seyyid said to him, ‘Go out to the door of the house, you will encounter a Nubian slave upon a mule. There will be embalmment with him and a shroud, he shall hand it to you’.
قَالَ فَخَرَجْتُ فَإِذَا بِالْغُلَامِ الْمَوْصُوفِ فَلَمَّا رَآنِي قَالَ يَا عُثْمَانُ إِنَّ سَيِّدِي جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَكَ مَا آنَ أَنْ تَرْجِعَ عَنْ كُفْرِكَ وَ ضَلَالِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ اطَّلَعَ عَلَيْكَ فَرَآكَ لِلسَّيِّدِ خَادِماً فَانْتَجَبَكَ فَخُذْ فِي جَهَازِهِ.
He said, ‘I went out and there was the described slave. When he saw me, he said, ‘O Usman! My Master Ja’far-asws Bin Muhammad-asws says to you: ‘Even now you are not retracting from your Kufr and your straying? Allah-azwj Migihty and Majestic has Noticed upon you, and Shown you to the Seyyid as a servant, and Selected you, so take in preparing him (for the funeral)’’.[107]
13- قب، المناقب لابن شهرآشوب الْأَغَانِي قَالَ عَبَّادُ بْنُ صُهَيْبٍ كُنْتُ عِنْدَ جَعْفَرِ بْنِ مُحَمَّدٍ فَأَتَاهُ نَعْيُ السَّيِّدِ فَدَعَا لَهُ وَ تَرَحَّمَ عَلَيْهِ فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ وَ هُوَ يَشْرَبُ الْخَمْرَ وَ يُؤْمِنُ بِالرَّجْعَةِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Al Aghlany, ‘Abbad Bin Suheyb said,
‘I was in the presence of Ja’far-asws Bin Muhammad-asws, and the obituary of the Seyyid came. He-asws supplicated for him and was sought Mercy upon him. A man said to him-asws, ‘O son-asws of Rasool-Allah-saww! And he was a drinker of wine and believing in the Return (Raj’at)!’
فَقَالَ ع حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ مُحِبِّي آلِ مُحَمَّدٍ لَا يَمُوتُونَ إِلَّا تَائِبِينَ وَ قَدْ تَابَ
He-asws said: ‘It is narrated to me-asws by my-asws father-asws, from my-asws grandfather-asws: ‘The one loving the Progeny-asws of Muhammad-asws will not be dying except repentant, and he has already repented’.
وَ رَفَعَ مُصَلًّى كَانَ تَحْتَهُ فَأَخْرَجَ كِتَاباً مِنَ السَّيِّدِ يُعَرِّفُهُ أَنَّهُ قَدْ تَابَ وَ يَسْأَلُهُ الدُّعَاءَ
And he-asws raised the prayer mat which was under him-asws and brought out a letter from the Seyyid letting him-asws know that he had repented and asked him-asws for the supplication.
وَ فِي أَخْبَارِ السَّيِّدِ أَنَّهُ نَاظَرَ مَعَهُ مُؤْمِنَ الطَّاقِ فِي ابْنِ الْحَنَفِيَّةِ فَغَلَبَهُ عَلَيْهِ فَقَالَ
And in the reported of the Seyyid, Momin Al-Taaq had debated with him regarding Ibn Al-Hanafiyya and overcame upon him. He said (a poem):
فَقَالَ الطَّاقِيُّ أَحْسَنْتَ الْآنَ أَتَيْتَ رُشْدَكَ وَ بَلَغْتَ أَشُدَّكَ وَ تَبَوَّأْتَ مِنَ الْخَيْرِ مَوْضِعاً وَ مِنَ الْجَنَّةِ مَقْعَداً.
Al-Taaqy said, ‘Excellent! You have now come to your rightful guidance, and have reached your maturity, and have assumed a place from the goodness and a seat from the Paradise’’.[108]
14- قب، المناقب لابن شهرآشوب وَ أَنْشَدَ فِيهِ
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – And he prosed (a poem) in it:[109]
15- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: أَنْشَدَ الْكُمَيْتُ أَبَا عَبْدِ اللَّهِ شِعْرَهُ
| أَخْلَصَ اللَّهُ فِي هَوَايَ فَمَا- | أُغْرِقُ نَزْعاً وَ مَا تَطِيشُ سِهَامِي |
Kumeyt recited a poem to Abu Abdullah-asws, he said: ‘May Allah-azwj Make my desires sincere to me so I do not pull the string of my bow, and my arrows do not waver’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَقُلْ هَكَذَا وَ لَكِنْ قُلْ-
| … قَدْ | أُغْرِقُ نَزْعاً وَ مَا تَطِيشُ سِهَامِي |
Abu Abdullah-asws said: ‘Do not say like this, ‘I do not pull the string of my bow’, but say, ‘So I have pulled the string of my bow and my arrows do not waver’’.[110]
16- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ مِثْلَهُ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Muhammad Bin Al Waleed – similar to it.[111]
17- كش، رجال الكشي نَصْرُ بْنُ صَبَّاحٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَنْ مُوسَى بْنِ بَشَّارٍ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ قَالَ: دخلت [دَخَلَ] الْكُمَيْتُ فَأَنْشَدَهُ وَ ذَكَرَ نَحْوَهُ ثُمَّ قَالَ فِي آخِرِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ مَعَالِيَ الْأُمُورِ وَ يَكْرَهُ سَفْسَافَهَا
(The book) ‘Rijal’ of Al Kashy – Nasr Bin Sabbah, from Is’haq Bin Muhammad Al Basry, from Muhammad Bin Jamhour Al Ammy, from Musa Bin Bashhar al Washa, from Dawood Al Numan who said,
‘Al-Kumeyt entered and prosed (a poem)’ -and he mentioned approximate to it, then said in its end: ‘Allah-azwj Mighty and Majestic Loves the high matters and Dislikes its lowly ones’.
فَقَالَ الْكُمَيْتُ يَا سَيِّدِي أَسْأَلُكَ عَنْ مَسْأَلَةٍ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ كَسَرَ فِي صَدْرِهِ وِسَادَةً ثُمَّ قَالَ سَلْ فَقَالَ أَسْأَلُكَ عَنِ الرَّجُلَيْنِ
Al-Kumeyt said, ‘O my Master-asws! I want to ask you-asws about an issue’. He-asws was leaning, so he-asws sat up straight and folded the pillow in his-asws chest, then said: ‘Ask!’ He said, ‘I ask you about the two men (Abu Bakr and Umar)’.
فَقَالَ يَا كُمَيْتَ بْنَ زَيْدٍ مَا أُهَرِيقَ فِي الْإِسْلَامِ مِحْجَمَةٌ مِنْ دَمٍ وَ لَا اكْتُسِبَ مَالٌ مِنْ غَيْرِ حِلِّهِ وَ لَا نُكِحَ فَرْجٌ حَرَامٌ إِلَّا وَ ذَلِكَ فِي أَعْنَاقِهِمَا إِلَى يَوْمِ الْقِيَامَةِ حَتَّى يَقُومَ قَائِمُنَا وَ نَحْنُ مَعَاشِرَ بَنِي هَاشِمٍ نَأْمُرُ كِبَارَنَا وَ صِغَارَنَا بِسَبِّهِمَا وَ الْبَرَاءَةِ مِنْهُمَا.
He-asws said: ‘O Kumeyt Bin Zayd! No cup (drop) of blood is spilt in Al-Islam, nor any wealth being earned from other than its Permissible means, nor a Prohibited marriage takes place, except and that is in both their necks up to the Day of Qiyamah, until our-asws Qaim-asws rises. And we-asws, community of the clan of Hashim-as, our elders are instructing our-asws younger ones with reviling them both and the disavowing from them’’.[112]
18- كش، رجال الكشي نَصْرُ بْنُ صَبَّاحٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفُضَيْلِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ مُوسَى ع وَ عِنْدَهُ الْكُمَيْتُ بْنُ زَيْدٍ فَقَالَ لِلْكُمَيْتِ أَنْتَ الَّذِي تَقُولُ
| فَالْآنَ صِرْتُ إِلَى أُمَيَّةَ | وَ الْأُمُورُ إِلَى مَصَايِرَ |
(The book) ‘Rijal’ Al Kashy – Nasr Bin Sabbah, from Is’haq Bin Muhammad Al Basry, from Ja’far Bin Muhammad Al Fuzeyl, from Muhammad Bin Ali Al Hamdany, from Dorost Bin Abu Mansour who said,
‘I was in the presence of Abu Al-Hassan Musa-asws, and in his-asws presence was Al-Kumeyt Bin Zayd. He-asws said to Al-Kumeyt, ‘Are you the one who is saying (the poem), ‘And now I have come to the (clan of) Umayya and the matters are to their destined fate’?’
قَالَ قَدْ قُلْتُ ذَلِكَ فَوَ اللَّهِ مَا رَجَعْتُ عَنْ إِيمَانِي وَ إِنِّي لَكُمْ لَمُوَالٍ وَ لِعَدُوِّكُمْ لَقَالٍ وَ لَكِنِّي قُلْتُهُ عَلَى التَّقِيَّةِ
He said: ‘I have said that! By Allah-azwj, I am not retracting from my Eman and I am a friend to you-asws all, and I said it for your-asws enemies, but I had said it based upon dissimulation (Taqiyya)’.
قَالَ أَمَا لَأَنْ قُلْتَ ذَلِكَ إِنَّ التَّقِيَّةَ تَجُوزُ فِي شُرْبِ الْخَمْرِ.
He-asws said: ‘As for now, I-asws am saying that the dissimulation (Taqiyya) is allowed regarding drinking the wine’’.[113] (P.s. Seems like a recording error)
19- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ الْقَصَبَانِيِّ وَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ عَنْ كُمَيْتِ بْنِ زَيْدٍ الْأَسَدِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ وَ اللَّهِ يَا كُمَيْتُ لَوْ أَنَّ عِنْدَنَا مَالًا لَأَعْطَيْنَاكَ مِنْهُ وَ لَكِنْ لَكَ مَا قَالَ رَسُولُ اللَّهِ ص لِحَسَّانَ- لَا يَزَالُ مَعَكَ رُوحُ الْقُدُسِ مَا ذَبَبْتَ عَنَّا.
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Masoud, from Ali Bin Al-Hassan, from Al Abbas Bin Aamir Al Qasbany, and Ja’far Bin Muhammad Bin Hakeem, from Aban Bin Usman, from Uqba Bin Bashir Al Asady, from Kumeyt Bin Zayd Al Asady who said,
‘I entered to see Abu Ja’far-asws. He-asws said: ‘By Allah-azwj, O Kumeyt! If there was wealth in our-asws possession, I-asws would have given to you from it, but for you is what Rasool-Allah-saww had said to Hassan (a poet): ‘The Holy Spirit will not cease to be with you for as long as you are defending us-asws’’.[114]
20- كش، رجال الكشي حَمْدَوَيْهِ بْنُ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَنَانٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ قَالَ: دَخَلَ الْكُمَيْتُ بْنُ زَيْدٍ عَلَى أَبِي جَعْفَرٍ ع وَ أَنَا عِنْدَهُ فَأَنْشَدَهُ
| مَنْ لِقَلْبٍ مُتَيَّمٍ مُسْتَهَامٍ |
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Muhammad Bin Isa, from Hanan, from Ubeyd Bin Zurarah, from his father who said,
‘Al-Kumeyt Bin Ziyad entered to see Abu Ja’far-asws and I was in his-asws presence. He recited a poem, ‘Who is for a heart madly in love’.
فَلَمَّا فَرَغَ مِنْهَا قَالَ لِلْكُمَيْتِ- لَا تَزَالُ مُؤَيَّداً بِرُوحِ الْقُدُسِ مَا دُمْتَ تَقُولُ فِينَا.
When he was free from it, he-asws said to Al-Kumeyt: ‘You will not cease to be aided by the Holy Spirit for as long as you are saying regarding us-asws’’.[115]
21- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ أَبِي مُحَمَّدٍ الْفَضْلِ بْنِ شَاذَانَ عَنْ أَبِي الْمَسِيحِ عَبْدِ اللَّهِ بْنِ مَرْوَانَ الْجَوَّانِيِّ قَالَ: كَانَ عِنْدَنَا رَجُلٌ مِنْ عِبَادِ اللَّهِ الصَّالِحِينَ وَ كَانَ رَاوِيَةً لِشِعْرِ الْكُمَيْتِ يَعْنِي الْهَاشِمِيَّاتِ وَ كَانَ سَمِعَ ذَلِكَ مِنْهُ وَ كَانَ عَالِماً بِهَا فَتَرَكَهُ خَمْساً وَ عِشْرِينَ سَنَةً لَا يَسْتَحِلُّ رِوَايَتَهُ وَ إِنْشَادَهُ ثُمَّ عَادَ فِيهِ
(The book) ‘Rijal’ of Al Kashy – Ali Bin Muhammad Bin Quteyba, from Abu Muhammad Al Fazl Bin Shazan, from Abu Al Maseeh, Abdullah Bin Marwan Al Jawwany who said,
‘In our presence there was a man from the righteous servants of Allah-azwj, and he was a reported of the poems of Al-Kumeyt, meaning the Hashemite, and he had heard that from him, and he was a knower of it. He left it for twenty-five years not releasing his reports and his poems, then returned in it.
فَقِيلَ لَهُ أَ لَمْ تَكُنْ زَهِدْتَ فِيهَا وَ تَرَكْتَهَا فَقَالَ نَعَمْ وَ لَكِنِّي رَأَيْتُ رُؤْيَا دَعَتْنِي إِلَى الْعَوْدِ فِيهِ فَقِيلَ لَهُ وَ مَا رَأَيْتَ قَالَ رَأَيْتُ كَأَنَّ الْقِيَامَةَ قَدْ قَامَتْ وَ كَأَنَّمَا أَنَا فِي الْمَحْشَرِ فَدُفِعَتْ إِلَيَّ مَجَلَّةٌ
It was said to him, ‘Did you not happen to abstain regarding it and had left it?’ He said, ‘Yes, but I saw a dream which called me to return to it’. It was said to him, ‘And what did you see?’ He said, ‘I saw as if it was the (Day of) Qiyamah had been established, and as if I was in the plains and a journal had been handed to me’.
قَالَ أَبُو مُحَمَّدٍ فَقُلْتُ لِأَبِي الْمَسِيحِ وَ مَا الْمَجَلَّةُ قَالَ الصَّحِيفَةُ
Abu Muhammad said, ‘I said to Abu Al-Maseeh, ‘And what is the journal?’ He said, ‘The parchment (book)’.
قَالَ نَشَرْتُهَا فَإِذَا فِيهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَسْمَاءُ مَنْ يَدْخُلُ الْجَنَّةَ مِنْ مُحِبِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He said, ‘We opened it and there was (written) in it: ‘In the Name of Allah-azwj the Beneficent, the Merciful! Names of the ones to enter the Paradise from the ones loving Ali-asws Bin Abu Talib-asws’.
قَالَ فَنَظَرْتُ فِي السَّطْرِ الْأَوَّلِ فَإِذَا أَسْمَاءُ قَوْمٍ لَمْ أَعْرِفْهُمْ وَ نَظَرْتُ فِي السَّطْرِ الثَّانِي فَإِذَا هُوَ كَذَلِكَ وَ نَظَرْتُ فِي السَّطْرِ الثَّالِثِ وَ الرَّابِعِ فَإِذَا فِيهِ وَ الْكُمَيْتُ بْنُ زَيْدٍ الْأَسَدِيُّ قَالَ فَذَلِكَ دَعَانِي إِلَى الْعَوْدِ فِيهِ.
He said, ‘I looked into the first line, and there were names of a people I did not recognise them; and I looked into the second line, and there it was like that; and I looked into the third line, and the fourth, and there was in it: ‘And Al-Kumeyt Bin Zayd Al-Asadi’. So that called me to return in it’’.[116]
22- كش، رجال الكشي نَصْرُ بْنُ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ فُضَيْلٍ الرَّسَّانِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع بَعْدَ مَا قُتِلَ زَيْدُ بْنُ عَلِيٍّ فَأُدْخِلْتُ بَيْتاً جَوْفَ بَيْتٍ فَقَالَ لِي يَا فُضَيْلُ قُتِلَ عَمِّي زَيْدٌ قُلْتُ جُعِلْتُ فِدَاكَ
(The book) ‘Rijal’ of Al Kashy – Nasr Bin Al Sabbah, from Is’haq Bin Muhammad Al Basry, from Ali Bin Ismail, from Fuzeyl Al Rassan who said,
‘I entered to see Abu Abdullah-asws after Zayd son of Ali-asws (Bin Al-Husayn-asws) had been killed. He-asws made me enter into a room inside a room. He-asws said to me; ‘O Fuzeyl! My-asws uncle Zayd has been killed’. I said, ‘May I be sacrificed for you-asws!’
قَالَ رَحِمَهُ اللَّهُ أَمَا إِنَّهُ كَانَ مُؤْمِناً وَ كَانَ عَارِفاً وَ كَانَ عَالِماً وَ كَانَ صَدُوقاً أَمَا إِنَّهُ لَوْ ظَفِرَ لَوَفَى أَمَا إِنَّهُ لَوْ مَلَكَ لَعَرَفَ كَيْفَ يَضَعُهَا
He-asws said: ‘May Allah-azwj have Mercy on him! He was a Momin, and he was a spiritualist, and he was a scholar, and he was a truthful one. But, if he had been victorious, he would have fulfilled. But, if he had ruled, he would have known how to deal with it’.
قُلْتُ يَا سَيِّدِي أَ لَا أُنْشِدُكَ شِعْراً قَالَ أَمْهِلْ ثُمَّ أَمَرَ بِسُتُورٍ فَسُدِلَتْ وَ بِأَبْوَابٍ فَفُتِحَتْ ثُمَّ قَالَ أَنْشِدْ فَأَنْشَدْتُهُ
I said, ‘O my Master-asws! Shall I recite a poem to you-asws?’ He-asws said: ‘Please (do so)!’ Then he-asws instructed with the curtains, so they were dropped, and with the doors, so these were opened. Then he-asws said: ‘Recite!’ So I recited: –
قَالَ سَمِعْتُ نَحِيباً مِنْ وَرَاءِ السِّتْرِ وَ قَالَ مَنْ قَالَ هَذَا الشِّعْرَ قُلْتُ السَّيِّدُ بْنُ مُحَمَّدٍ الْحِمْيَرِيُّ فَقَالَ رَحِمَهُ اللَّهُ
He said, ‘I heard wailing from behind the curtain, and he-asws said: ‘Who?’ He said, ‘The poet’. I said, ‘The Seyyid Bin Muhammad Al-Himeyri’. He-asws said: ‘May Allah-azwj have Mercy on him’.
فَقُلْتُ إِنِّي رَأَيْتُهُ يَشْرَبُ النَّبِيذَ فَقَالَ رَحِمَهُ اللَّهُ قُلْتُ إِنِّي رَأَيْتُهُ يَشْرَبُ النَّبِيذَ الرُّسْتَاقَ قَالَ تَعْنِي الْخَمْرَ قُلْتُ نَعَمْ قَالَ رَحِمَهُ اللَّهُ وَ مَا ذَلِكَ عَلَى اللَّهِ أَنْ يَغْفِرَ لِمُحِبِّ عَلِيٍّ ع.
I said, ‘I saw him drinking Al-Nabeez (intoxicating drink)!’ He-asws said: ‘May Allah-azwj have Mercy on him’. I said, ‘I saw him drinking Al-Nabeez Al-Rustaq!’ He-asws said: ‘You mean the wine?’ I said, ‘Yes’. He-asws said: ‘May Allah-azwj have Mercy on him! And what is that? It is upon Allah-azwj that He-azwj Forgives the ones loving Ali-asws’’.[117]
23- كش، رجال الكشي نَصْرُ بْنُ الصَّبَّاحِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ: دَخَلْتُ عَلَى السَّيِّدِ بْنِ مُحَمَّدٍ وَ هُوَ لِمَا بِهِ قَدِ اسْوَدَّ وَجْهُهُ وَ زَرِقَ عَيْنَاهُ وَ عَطِشَ كَبِدُهُ وَ هُوَ يَوْمَئِذٍ يَقُولُ بِمُحَمَّدِ بْنِ الْحَنَفِيَّةِ وَ هُوَ مِنْ حَشَمِهِ وَ كَانَ مِمَّنْ يَشْرَبُ الْمُسْكِرَ
(The book) ‘Rijal’ of Al Kashy – Nasr Bin Al Sabbah, from Ibn Isa, from Ibn Abu Najran, from Ibn Bukeyr, from Muhammad Bin Al Numan who said,
‘I entered to see the Seyyid Bin Muhammad (Al-Himeyri) and he was what (illness) he was with. His faced had darkened, and his eyes had turned blue, and his liver was thirsty, and in those days, he was saying (believing) in Muhammad Bin Al-Hanafiyya, and he was from his modest ones, and he was from the ones who drank the intoxicants.
فَجِئْتُ وَ كَانَ قَدْ قَدِمَ أَبُو عَبْدِ اللَّهِ ع الْكُوفَةَ لِأَنَّهُ كَانَ انْصَرَفَ مِنْ عِنْدِ أَبِي جَعْفَرٍ الْمَنْصُورِ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ إِنِّي فَارَقْتُ السَّيِّدَ ابْنَ مُحَمَّدٍ الْحِمْيَرِيَّ لِمَا بِهِ قَدِ اسْوَدَّ وَجْهُهُ وَ ازْرَقَّتْ عَيْنَاهُ وَ عَطِشَ كَبِدُهُ وَ سُلِبَ الْكَلَامَ فَإِنَّهُ كَانَ يَشْرَبُ الْمُسْكِرَ
I came, and Abu Abdullah-asws had arrived at Al-Kufa because he had left from the presence of Abu Ja’far Al-Mansour. I entered to see Abu Abdullah-asws. I said, ‘May I be sacrificed for you-asws! I separated from the Seyyid Ibn Muhammad Al-Himeyri with what (illness) was with him. His face had darkened, and his eyes had turned blue, and his liver was thirsty, and the speech had been invalidated (could not speak), and he used to drink the intoxicants’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَسْرِجُوا حِمَارِي فَأُسْرِجَ لَهُ وَ رَكِبَ وَ مَضَى وَ مَضَيْتُ مَعَهُ حَتَّى دَخَلْنَا عَلَى السَّيِّدِ وَ إِنَّ جَمَاعَةً مُحْدِقُونَ بِهِ فَقَعَدَ أَبُو عَبْدِ اللَّهِ ع عِنْدَ رَأْسِهِ وَ قَالَ يَا سَيِّدُ
Abu Abdullah-asws said: ‘Saddle my-asws donkey!’ It was saddled for him-asws, and he-asws rode, and I went with him-asws until we entered to see the Seyyid, and a group had surrounded him. Abu Abdullah-asws sat by his head and said: ‘O Seyyid!’
فَفَتَحَ عَيْنَهُ يَنْظُرُ إِلَى أَبِي عَبْدِ اللَّهِ ع وَ لَا يُمْكِنُهُ الْكَلَامُ وَ قَدِ اسْوَدَّ فَجَعَلَ يَبْكِي وَ عَيْنُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع وَ لَا يُمْكِنُهُ الْكَلَامُ وَ إِنَّا لَنَتَبَيَّنُ مِنْهُ أَنَّهُ يُرِيدُ الْكَلَامَ وَ لَا يُمْكِنُهُ
He opened his eyes and looked at Abu Abdullah-asws, and he was not able to speak, and he had turned black. He went on to cry and his eyes were looking at Abu Abdullah-asws, and he was unable to talk, and it was clear to us from him that he wanted to talk, and he was not able to.
فَرَأَيْنَا أَبَا عَبْدِ اللَّهِ ع حَرَّكَ شَفَتَيْهِ فَنَطَقَ السَّيِّدُ فَقَالَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَ بِأَوْلِيَائِكَ يُفْعَلُ هَذَا
We saw Abu Abdullah-asws move his lips, and the Seyyid spoke. He said, ‘May Allah-azwj Make me to be sacrificed for you-asws! Is He-azwj Doing this with your-asws friends?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا سَيِّدُ قُلْ بِالْحَقِّ يَكْشِفِ اللَّهُ مَا بِكَ وَ يَرْحَمْكَ وَ يُدْخِلْكَ جَنَّتَهُ الَّتِي وَعَدَ أَوْلِيَاءَهُ
Abu Abdullah-asws said: ‘O Seyyid! Speak with the truth! Allah-azwj has Removed what was with you, and has been Merciful to you, and will be Entering you into His-azwj Paradise which He-azwj has Promised His-azwj friends’.
فَقَالَ فِي ذَلِكَ
| تَجَعْفَرْتُ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ |
He said during that, ‘You-asws have averted in the Name of Allah-azwj, and Allah-azwj is the Greatest!’
فَلَمْ يَبْرَحْ أَبُو عَبْدِ اللَّهِ ع حَتَّى قَعَدَ السَّيِّدُ عَلَى اسْتِهِ.
Abu Abdullah-asws had not even departed until the Seyyid sat up upon his back’’.[118]
وَ رُوِيَ أَنَّ أَبَا عَبْدِ اللَّهِ ع لَقِيَ السَّيِّدَ ابْنَ مُحَمَّدٍ الْحِمْيَرِيَّ قَالَ سَمَّتْكَ أُمُّكَ سَيِّداً وَ وُفِّقْتَ فِي ذَلِكَ وَ أَنْتَ سَيِّدُ الشُّعَرَاءِ ثُمَّ أَنْشَدَ السَّيِّدُ فِي ذَلِكَ
And it is reported that Abu Abdullah-asws met the Seyyid Ibn Muhammad Al-Himeyri. He-asws said: ‘Your mother named you as ‘Seyyid’, and she was harmonious (correct) in that for you are chief (Seyyid) of the poets’. Then the Seyyid recited during that: [119]
أَقُولُ وَجَدْتُ فِي بَعْضِ تَأْلِيفَاتِ أَصْحَابِنَا أَنَّهُ رَوَى بِإِسْنَادِهِ عَنْ سَهْلِ بْنِ ذُبْيَانَ قَالَ: دَخَلْتُ عَلَى الْإِمَامِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع فِي بَعْضِ الْأَيَّامِ قَبْلَ أَنْ يَدْخُلَ عَلَيْهِ أَحَدٌ مِنَ النَّاسِ فَقَالَ لِي مَرْحَباً بِكَ يَا ابْنَ ذُبْيَانَ السَّاعَةَ أَرَادَ رَسُولُنَا أَنْ يَأْتِيَكَ لِتَحْضُرَ عِنْدَنَا
I (Majlisi) am saying, ‘I found in one of the compilations of our companions, he had reported by his chain from Sahl Bin Zubyan who said,
‘I entered to see the Imam Ali-asws Bin Musa Al-Reza-asws in one of the days before anyone from the people had entered to see him-asws. He-asws said to me: ‘Welcome to you, O Ibn Zubyan! Just now I-asws wanted our-asws messenger to present you to be with us-asws’.
فَقُلْتُ لِمَا ذَا يَا ابْنَ رَسُولِ اللَّهِ فَقَالَ لِمَنَامٍ رَأَيْتُهُ الْبَارِحَةَ وَ قَدْ أَزْعَجَنِي وَ أَرَّقَنِي فَقُلْتُ خَيْراً يَكُونُ إِنْ شَاءَ اللَّهُ تَعَالَى
I said, ‘What was that for, O son-asws of Rasool-Allah-saww?’ He-asws said: ‘Due to a dream I-asws had seen last night, and it has trouble me-asws and kept me-asws awake’. I said, ‘Good will happen, if Allah-azwj the Exalted so Desires!’
فَقَالَ يَا ابْنَ ذُبْيَانَ رَأَيْتُ كَأَنِّي قَدْ نُصِبَ لِي سُلَّمٌ فِيهِ مِائَةُ مِرْقَاةٍ فَصَعِدْتُ إِلَى أَعْلَاهُ فَقُلْتُ يَا مَوْلَايَ أُهَنِّيكَ بِطُولِ الْعُمُرِ وَ رُبَّمَا تَعِيشُ مِائَةَ سَنَةٍ لِكُلِّ مِرْقَاةٍ سَنَةٌ فَقَالَ لِي ع مَا شَاءَ اللَّهُ كَانَ
He said-asws said: ‘O Ibn Zubyan! I-asws saw as if a ladder had been set up for me-asws wherein were one hundred steps to its top’. I said, ‘O my Master-asws! Shall I congratulate you-asws to be with a long life, and perhaps you-asws will be living for one hundred years, one year being for every step!’ He-asws said to me: ‘Whatever Allah-azwj so Desires will happen’.
ثُمَّ قَالَ يَا ابْنَ ذُبْيَانَ فَلَمَّا صَعِدْتُ إِلَى أَعْلَى السُّلَّمِ رَأَيْتُ كَأَنِّي دَخَلْتُ فِي قُبَّةٍ خَضْرَاءَ يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَ رَأَيْتُ جَدِّي رَسُولَ اللَّهِ ص جَالِساً فِيهَا وَ إِلَى يَمِينِهِ وَ شِمَالِهِ غُلَامَانِ حَسَنَانِ يُشْرِقُ النُّورُ مِنْ وُجُوهِهِمَا وَ رَأَيْتُ امْرَأَةً بَهِيَّةَ الْخِلْقَةِ وَ رَأَيْتُ بَيْنَ يَدَيْهِ شَخْصاً بَهِيَّ الْخِلْقَةِ جَالِساً عِنْدَهُ وَ رَأَيْتُ رَجُلًا وَاقِفاً بَيْنَ يَدَيْهِ وَ هُوَ يَقْرَأُ هَذِهِ الْقَصِيدَةَ-
Then he-asws said: ‘O Ibn Zubran!’ When I ascended to the top of the ladder, I-asws saw as if I-asws had entered into a green dome. Its exterior could be seen from its interior. And I-asws saw my-asws grandfather-saww Rasool-Allah-saww seated therein, and to his-saww right and to his-saww left there were two handsome servants. The Noor was shining from their faces. And I-asws was a woman of good character and I-asws in front of him-saww a person of good character seated in front of him-saww, and I-asws saw man standing in front of him-saww and he was reciting this poem: –
لِأُمِّ عَمْرٍو بِاللِّوَى مَرْبَعٌ
‘For mother of Amro is with the twisted squatting’.
فَلَمَّا رَآنِي النَّبِيُّ ص قَالَ لِي مَرْحَباً بِكَ يَا وَلَدِي يَا عَلِيَّ بْنَ مُوسَى الرِّضَا سَلِّمْ عَلَى أَبِيكَ عَلِيٍّ
When the Prophet-saww saw me-asws, he-saww said to me-asws: ‘Welcome to you-asws, O my-saww son-asws! O Ali-asws Bin Musa Al-Reza-asws! Greet unto your-asws father-asws Ali-asws!’
فَسَلَّمْتُ عَلَيْهِ ثُمَّ قَالَ لِي سَلِّمْ عَلَى أُمِّكَ فَاطِمَةَ الزَّهْرَاءِ فَسَلَّمْتُ عَلَيْهَا فَقَالَ لِي وَ سَلِّمْ عَلَى أَبَوَيْكَ الْحَسَنِ وَ الْحُسَيْنِ فَسَلَّمْتُ عَلَيْهِمَا
I-asws greeted unto him-asws. Then he-saww said to me-asws: ‘Greet unto your-asws mother-asws (Syeda) Fatima Al-Zahra-asws!’ I-asws greeted unto her-asws. And he-saww said: ‘And greet unto your-asws two fathers-asws, Al-Hassan-asws and Al-Husayn-asws’. I-asws greeted unto them-asws both.
ثُمَ قَالَ لِي وَ سَلِّمْ عَلَى شَاعِرِنَا وَ مَادِحِنَا فِي دَارِ الدُّنْيَا- السَّيِّدِ إِسْمَاعِيلَ الْحِمْيَرِيِّ فَسَلَّمْتُ عَلَيْهِ وَ جَلَسْتُ فَالْتَفَتَ النَّبِيُّ إِلَى السَّيِّدِ إِسْمَاعِيلَ فَقَالَ لَهُ عُدْ إِلَى مَا كُنَّا فِيهِ مِنْ إِنْشَادِ الْقَصِيدَةِ
Then he-saww said to me-asws: ‘And greet to our-asws poet, and he was praising us-asws in the house of the world, Al-Seyyid Ismail Al-Himeyri!’ I greeted to him and sat down. The Prophet-saww turned to the Seyyid Ismail and said to him: ‘Return to what we were in, from the recitation of the poem’.
فَأَنْشَدَ يَقُولُ
| لِأُمِّ عَمْرٍو بِاللِّوَى مَرْبَعٌ- | طَامِسَةٌ أَعْلَامُهُ بَلْقَعٌ |
He recited saying, ‘‘For mother of Amro is with the twisted squatting, his flags are blotted out’.
فَبَكَى النَّبِيُّ ص فَلَمَّا بَلَغَ إِلَى قَوْلِهِ-
| وَ وَجْهُهُ كَالشَّمْسِ إِذْ تَطْلُعُ- |
بَكَى النَّبِيُّ ص وَ فَاطِمَةُ ع مَعَهُ وَ مَنْ مَعَهُ
The Prophet-saww wept. When he reached to his words: ‘And his face is like the sun when it rises’ – the Prophet-saww cried, and (Syeda) Fatima-asws along with him-saww, and the ones with him-saww.
وَ لَمَّا بَلَغَ إِلَى قَوْلِهِ
| قَالُوا لَهُ لَوْ شِئْتَ أَعْلَمْتَنَا | إِلَى مَنِ الْغَايَةُ وَ الْمَفْزَعُ |
رَفَعَ النَّبِيُّ ص يَدَيْهِ وَ قَالَ إِلَهِي أَنْتَ الشَّاهِدُ عَلَيَّ وَ عَلَيْهِمْ أَنِّي أَعْلَمْتُهُمْ أَنَّ الْغَايَةَ وَ الْمَفْزَعَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ أَشَارَ بِيَدِهِ إِلَيْهِ وَ هُوَ جَالِسٌ بَيْنَ يَدَيْهِ صَلَوَاتُ اللَّهِ عَلَيْهِ
And when he reached to his words, ‘They said to him, ‘If you like, you can let us know to whom is the peak, and the shelter’ – the Prophet-saww raised his-saww hands and said: ‘My-saww God-azwj! You-azwj are the Witness upon me-asws and them that I-saww have informed them that the peak and the shelter is Ali-asws Bin Abu Talib-asws’ – and he-saww indicated by his-saww hand to him-asws, and he-asws was seated in front of him-saww, may the Salawaat of Allah-azwj be upon him-asws.
قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع فَلَمَّا فَرَغَ السَّيِّدُ إِسْمَاعِيلُ الْحِمْيَرِيُّ مِنْ إِنْشَاءِ الْقَصِيدَةِ الْتَفَتَ النَّبِيُّ ص إِلَيَّ وَ قَالَ لِي يَا عَلِيَّ بْنَ مُوسَى احْفَظْ هَذِهِ الْقَصِيدَةَ وَ مُرْ شِيعَتَنَا بِحِفْظِهَا وَ أَعْلِمْهُمْ أَنَّ مَنْ حَفِظَهَا وَ أَدْمَنَ قِرَاءَتَهَا ضَمِنْتُ لَهُ الْجَنَّةَ عَلَى اللَّهِ تَعَالَى
Ali-asws Bin Musa Al-Reza-asws said: ‘When the Seyyid Ismail Al-Himeyri was free from reciting the poem, the Prophet-saww turned to me-asws and said to me-asws: ‘O Ali-asws Bin Musa-asws! Memorise this poem and instruct our-asws Shias with preserving it and let them know that the one who preserves it and is habitual in reciting it, I-saww guarantee the Paradise for him, based upon Allah-azwj the Exalted!’
قَالَ الرِّضَا ع وَ لَمْ يَزَلْ يُكَرِّرُهَا عَلَيَّ حَتَّى حَفِظْتُهَا مِنْهُ وَ الْقَصِيدَةُ هَذِهِ
Al-Reza-asws said: ‘And he-saww did not cease to repeat it to me-asws until I-asws memorised from it. And the poem is this: [120]
24- كِتَابُ مُقْتَضَبِ الْأَثَرِ، لِابْنِ عَيَّاشٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْمَسْعُودِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْوَهْبِيِّ عَنْ عَلِيِّ بْنِ قَادِمٍ عَنْ عِيسَى بْنِ دَأْبٍ قَالَ: لَمَّا حُمِلَ أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ ع عَلَى سَرِيرِهِ وَ أُخْرِجَ إِلَى الْبَقِيعِ لِيُدْفَنَ قَالَ أَبُو هُرَيْرَةَ
The book ‘Muqtazab Al Aser’ of Ibn Ayyash, from Abdullah Bin Muhammad Al Masoudy, from Al-Hassan Bin Muhammad Al Wahby, from Ali Bin Qadum, from isa Bin Da’ib who said,
‘When Abu Abdullah Ja’far-asws Bin Muhammad-asws was carried upon his-asws bier and taken out to Al-Baqie (cemetery) to be buried, Abu Hureyra (Al-Abaar, the poet), said (a poem): [121]
[1] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 1 a
[2] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 1 b
[3] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 1 c
[4] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 2
[5] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 3
[6] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 4
[7] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 5
[8] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 6
[9] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 7
[10] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 8
[11] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 9
[12] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 10
[13] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 11
[14] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 12
[15] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 13
[16] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 14
[17] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 15
[18] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 16
[19] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 17
[20] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 18
[21] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 19
[22] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 20
[23] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 21
[24] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 22
[25] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 23
[26] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 24 a
[27] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 24 b
[28] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 24 c
[29] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 24 d
[30] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 24 e
[31] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 24 f
[32] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 25
[33] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 26
[34] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 27
[35] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 28
[36] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 29 a
[37] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 29 b
[38] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 30
[39] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 31
[40] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 32
[41] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 33
[42] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 34
[43] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 35
[44] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 36
[45] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 37
[46] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 38
[47] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 39
[48] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 40
[49] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 41
[50] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 42
[51] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 8 H 43
[52] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 1
[53] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 2
[54] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 3
[55] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 4
[56] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 5
[57] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 6
[58] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 7
[59] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 8
[60] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 9
[61] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 10
[62] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 11
[63] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 12
[64] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 13
[65] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 14
[66] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 15 a
[67] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 15 b
[68] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 16
[69] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 17
[70] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 18 a
[71] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 18 b
[72] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 19 a
[73] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 19 b
[74] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 19 c
[75] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 20
[76] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 21
[77] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 22
[78] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 23
[79] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 24
[80] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 a
[81] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 b
[82] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 c
[83] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 d
[84] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 e
[85] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 f
[86] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 25 g
[87] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 26 a
[88] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 26 b
[89] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 26 c
[90] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 26 d
[91] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 26 e
[92] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 26 f
[93] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 27
[94] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 28
[95] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 9 H 29
[96] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 1
[97] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 2
[98] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 3
[99] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 4
[100] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 5
[101] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 6
[102] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 7
[103] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 8
[104] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 9
[105] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 10
[106] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 11
[107] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 12
[108] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 13
[109] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 14
[110] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 15
[111] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 16
[112] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 17
[113] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 18
[114] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 19
[115] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 20
[116] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 21
[117] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 22
[118] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 23 a
[119] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 23 b
[120] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 23 c
[121] Bihar Al Awaar – V 47, The book of History – Ja’far Al Sadiq-asws, Ch 10 H 24