ج 48
Volume 48
Part 3 out of 3
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
باب 10 رد مذهب الواقفية و السبب الذي لأجله قيل بالوقف على موسى ع
CHAPTER 10 – REFUTAL OF THE DOCTRINE OF THE WAQIFITES, AND THE CAUSE FOR WHICH REASON IT WAS SAID WITH THE STOPPING (THE IMAMATE) UPON MUSA-asws
1- غط، الغيبة للشيخ الطوسي أَمَّا الَّذِي يَدُلُّ عَلَى فَسَادِ مَذْهَبِ الْوَاقِفَةِ الَّذِينَ وَقَفُوا فِي إِمَامَةِ أَبِي الْحَسَنِ مُوسَى ع وَ قَالُوا إِنَّهُ الْمَهْدِيُّ فَقَوْلُهُمْ بَاطِلٌ بِمَا ظَهَرَ مِنْ مَوْتِهِ ع وَ اشْتَهَرَ وَ اسْتَفَاضَ كَمَا اشْتَهَرَ مَوْتُ أَبِيهِ وَ جَدِّهِ وَ مَنْ تَقَدَّمَهُ مِنْ آبَائِهِ ع
(The book) ‘Al-Ghayba’ of the Sheykh Al-Tusi –
‘As for those who a pointing upon spoiling the doctrine, are the Waqifites, those who are pausing at the Imamate of Abu Al-Hassan Musa-asws, and they are saying that he-asws is Al-Mahdi-asws. Their word is false due to what had been revealed from his-asws death, and it was well-known and widespread like what the death of his-asws father-asws had been well-known, and of his-asws grandfather-asws, and of the ones-asws from his-asws forefathers-asws who had preceded him-asws.
وَ لَوْ شَكَكْنَا لَمْ نَنْفَصِلْ مِنَ النَّاوُوسِيَّةِ وَ الْكِيسَانِيَّةِ وَ الْغُلَاةِ وَ الْمُفَوِّضَةِ الَّذِينَ خَالَفُوا فِي مَوْتِ مَنْ تَقَدَّمَ مِنْ آبَائِهِ ع عَلَى أَنَّ مَوْتَهُ اشْتَهَرَ مَا لَمْ يَشْتَهِرْ مَوْتُ أَحَدٍ مِنْ آبَائِهِ ع لِأَنَّهُ أَظْهَرُ وَ أَحْضَرُوا الْقُضَاةَ وَ الشُّهُودَ وَ نُودِيَ عَلَيْهِ بِبَغْدَادَ عَلَى الْجِسْرِ
And if we were to doubt, we would not be separated from the Nawusiya, and the Kaysaniya, and the exaggerators, and Al-Mufawwiza (sects), those who had opposed regarding the death of the ones from his-asws forefathers-asws who had preceded, based upon that his-asws death was so well-known what no death of anyone from his-asws forefathers-asws was so well known, because it was clear, and the judges, and the witnessed had been presented, and it was called upon him-asws at Baghdad upon the bridge.
وَ قِيلَ هَذَا الَّذِي تَزْعُمُ الرَّافِضَةُ أَنَّهُ حَيٌّ لَا يَمُوتُ مَاتَ حَتْفَ أَنْفِهِ وَ مَا جَرَى هَذَا الْمَجْرَى لَا يُمْكِنُ الْخِلَافُ فِيهِ.
And it is said, ‘This is which the Rafizis (Shias) are claiming that he-asws is alive, not having died. His-asws nose had been smelt (for signs of life), and what had flowed this flowing, it is not possible for the differing in it’’.[1]
فروى محمد بن يعقوب عن محمد بن يحيى العطار عن محمد بن أحمد عن محمد بن جمهور عن أحمد بن الفضل عن يونس بن عبد الرحمن قال مات أبو إبراهيم ع و ليس من قوامه أحد إلا و عنده المال الكثير و كان ذلك سبب وقفهم و جحدهم موته طمعا في الأموال كان عند زياد بن مروان القندي سبعون ألف دينار و عند علي بن أبي حمزة ثلاثون ألف دينار
It is reported by Muhammad Bin Yaqoub, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad, from Muhammad Bin Jamhour, from Ahmad Bin Al Fazl, from Yunus Bin Abdul Rahman who said,
‘Abu Ibrahim-asws passed away and there wasn’t anyone from his-asws custodians, except that with him was a lot of wealth, and that was the cause of their stopping, and their rejecting his-asws death, out of greed regarding the wealth, which was in the possession of Ziyad Bin Marwan Al-Qindy, seventy thousand Dinars, and in the possession of Ali Bin Abu Hamza, thirty thousand Dinars.
فلما رأيت ذلك و تبينت الحق و عرفت من أمر أبي الحسن الرضا ما علمت تكلمت و دعوت الناس إليه فبعثا إلي و قالا ما يدعوك إلى هذا إن كنت تريد المال فنحن نغنيك و ضمنا لي عشرة آلاف دينار و قالا لي كف
When I saw that and manifested the truth, and recognised the matter of Abu Al-Hassan Al-Reza-asws what I knew and spoke with, and I called the people to him-asws, they both (custodians) sent a message to me and said, ‘What called you to this? If you want the wealth, then we shall enrich you’, and they guaranteed ten thousand Dinars for me, and they said to me, ‘Refrain!’
فأبيت و قلت لهما إِنَّا رُوِّينَا عَنِ الصَّادِقِينَ ع أَنَّهُمْ قَالُوا إِذَا ظَهَرَتِ الْبِدَعُ فَعَلَى الْعَالِمِ أَنْ يُظْهِرَ عِلْمَهُ فَإِنْ لَمْ يَفْعَلْ سُلِبَ نُورَ الْإِيمَانِ و ما كنت لأدع الجهاد في أمر الله على كل حال فناصباني و أضمرا لي العداوة.
I refused and said to them both ‘We are reporting from the two truthful ones (5th and the 6th Imams-asws), they-asws said: ‘When the innovations appear, so it would be upon the scholar to reveal his knowledge. If he does not do so, the Noor of the Eman would be Confiscated’, and I am not going to leave the Jihad regarding the Command of Allah-azwj upon every state’. They were hostile to me and conceived the enmity towards me’’.[2]
2- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ مِثْلَهُ
(The books) ‘Illal Al Sharaie’, (and) ‘Uyoon Akhbar Al-Reza-asws’ – Ibn Al Waleed, from Muhammad Al Attar, from Ahmad Bin Al-Hassan Bin Saeed, from Muhammad Bin Jamhour – similar to it.[3]
3- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ مِثْلَهُ.
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Masoud, from Ali Bin Muhammad, from Muhammad Bin Ahmad, from Ahmad Bin Al Husayn – similar to it.[4]
4- غط، الغيبة للشيخ الطوسي ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ سَعْدٍ مَعاً عَنِ ابْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ مَضَى أَبُو إِبْرَاهِيمَ وَ عِنْدَ زِيَادٍ الْقَنْدِيِّ سَبْعُونَ أَلْفَ دِينَارٍ وَ عِنْدَ عُثْمَانَ بْنِ عِيسَى الرَّوَّاسِيِّ ثَلَاثُونَ أَلْفَ دِينَارٍ وَ خَمْسُ جَوَارٍ وَ مَسْكَنُهُ بِمِصْرَ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ibn Al Waleed, from Al Saffar and Sa’ad, both together from Ibn Yazeed, from one of his companions who said,
‘Abu Ibrahim (Musa-asws Bin Ja’far-asws) passed away, and there were seventy thousand Dinars with Ziyad Al-Qaindy, and there were thirty thousand Dinars with Usman Bin Isa Al-Rawasy, and five slave girls, and his-asws house at Egypt.
فَبَعَثَ إِلَيْهِمْ أَبُو الْحَسَنِ الرِّضَا ع أَنِ احْمِلُوا مَا قِبَلَكُمْ مِنَ الْمَالِ وَ مَا كَانَ اجْتَمَعَ لِأَبِي عِنْدَكُمْ مِنْ أَثَاثٍ وَ جَوَارٍ فَإِنِّي وَارِثُهُ وَ قَائِمٌ مَقَامَهُ وَ قَدِ اقْتَسَمْنَا مِيرَاثَهُ وَ لَا عُذْرَ لَكُمْ فِي حَبْسِ مَا قَدِ اجْتَمَعَ لِي وَ لِوُرَّاثِهِ قِبَلَكُمْ أَوْ كَلَامٌ يُشْبِهُ هَذَا
Abu Al-Hassan Al-Reza-asws sent a message to them: ‘Carry to me-asws whatever wealth there is with you and whatever had been gathered with you belonging to my-asws father-asws, from the chattels and the slave girls, for I-asws am the inheritor of my-asws father-asws and the one standing in his-asws position, and we have already divided his-asws (other) inheritances and there is no excuse for you to be withholding what had been gathered for me-asws and for the inheritors with you’ – or speech resembling that.
فَأَمَّا ابْنُ أَبِي حَمْزَةَ فَإِنَّهُ أَنْكَرَهُ وَ لَمْ يَعْتَرِفْ بِمَا عِنْدَهُ وَ كَذَلِكَ زِيَادٌ الْقَنْدِيُّ وَ أَمَّا عُثْمَانُ بْنُ عِيسَى فَإِنَّهُ كَتَبَ إِلَيْهِ أَنَّ أَبَاكَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَمْ يَمُتْ وَ هُوَ حَيٌّ قَائِمٌ وَ مَنْ ذَكَرَ أَنَّهُ مَاتَ فَهُوَ مُبْطِلٌ وَ اعْمَلْ عَلَى أَنَّهُ قَدْ مَضَى كَمَا تَقُولُ فَلَمْ يَأْمُرْنِي بِدَفْعِ شَيْءٍ إِلَيْكَ وَ أَمَّا الْجَوَارِي فَقَدْ أَعْتَقْتُهُنَّ وَ تَزَوَّجْتُ بِهِنَ.
As for Abu Hamza, he denied it and did not acknowledge with whatever was in his possession, and like that was Ziyad Al-Qindy, and as for Usman Bin Isa, he wrote to him-asws, ‘Your-asws father-asws, may the Salawaat of Allah-azwj be upon him-asws has not died, and he-asws is still alive, standing, and the one who mentions that he-asws has died, he is false, and working upon that he-asws has passed away, like what you-asws saying, then he-asws had not instructed me with handing over anything to you-asws. And as for the slave girls, so I have freed them and married them’’.[5]
5- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ حَمَّادٍ قَالَ كَانَ أَحَدُ الْقُوَّامِ عُثْمَانَ بْنَ عِيسَى وَ كَانَ يَكُونُ بِمِصْرَ وَ كَانَ عِنْدَهُ مَالٌ كَثِيرٌ وَ سِتُّ جَوَارِيَ
(The books) ‘Illal Al Sharaie’, (and), ‘Uyoon Akhbar Al-Reza-asws’ – My father and Ibn Al Waleed, both together, from Muhammad Al Attar, from Ahmad Bin Al Husayn Bin Saeed, from Muhammad Bin Jamhour, from Ahmad Bin Hammad who said,
‘One of the custodians was Usman Bin Isa, and he happened to be in Egypt, and there was a lot of wealth with him and six slave girls.
قَالَ فَبَعَثَ إِلَيْهِ أَبُو الْحَسَنِ الرِّضَا ع فِيهِنَّ وَ فِي الْمَالِ قَالَ فَكَتَبَ إِلَيْهِ أَنَّ أَبَاكَ لَمْ يَمُتْ قَالَ فَكَتَبَ إِلَيْهِ أَنَّ أَبِي قَدْ مَاتَ وَ قَدِ اقْتَسَمْنَا مِيرَاثَهُ وَ قَدْ صَحَّتِ الْأَخْبَارُ بِمَوْتِهِ وَ احْتَجَّ عَلَيْهِ فِيهِ
He (the narrator) said, ‘Abu Al-Hassan Al-Reza-asws sent a message to him regarding them and regarding the wealth. He wrote to him-asws, ‘Your-asws father has not died’. He-asws wrote to him: ‘My-asws father-asws has died and we have already divided his-asws inheritance, and the news of his-asws death are correct’, and he-asws argued upon him regarding him-asws.
قَالَ فَكَتَبَ إِلَيْهِ إِنْ لَمْ يَكُنْ أَبُوكَ مَاتَ فَلَيْسَ لَكَ مِنْ ذَلِكَ شَيْءٌ وَ إِنْ كَانَ قَدْ مَاتَ عَلَى مَا تَحْكِي فَلَمْ يَأْمُرْنِي بِدَفْعِ شَيْءٍ إِلَيْكَ وَ قَدْ أَعْتَقْتُ الْجَوَارِيَ وَ تَزَوَّجْتُهُنَ.
He (the narrator) said, ‘He wrote to him-asws, ‘If your-asws father-asws hasn’t died, then there isn’t anything for you-asws from that, and if he-asws has died, based upon what you-asws are telling, then he-asws did not instruct me with handing over anything to you-asws, and I have already liberated the slave girls and married them’’.[6]
6- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ مِثْلَهُ
(The book) ‘Rijal’ of Al Kashy – Ali Bin Muhammad, from Al Ash’ary, from Ahmad Bin Al Husayn – similar to it.[7]
7- ك، إكمال الدين ن، عيون أخبار الرضا عليه السلام ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنِ الْمُعَلَّى عَنْ عَلِيِّ بْنِ رِبَاطٍ قَالَ قُلْتُ لِعَلِيِّ بْنِ مُوسَى الرِّضَا ع إِنَّ عِنْدَنَا رَجُلًا يَذْكُرُ أَنَّ أَبَاكَ ع حَيٌّ وَ أَنْتَ تَعْلَمُ مِنْ ذَلِكَ مَا يَعْلَمُ
(The book) ‘Ikmal Al Deen, (and) ‘Uyoon Akhbar Al-Reza-asws – Ibn Masroud, from Ibn Aamir, from Al Moalla, from Ali Bin Ribat who said,
‘I said to Ali-asws Bin Musa Al-Reza-asws, ‘There is a man with us who mentions that your-asws father-asws is still alive and you-asws know from that what he-asws knows’.
فَقَالَ ع سُبْحَانَ اللَّهِ مَاتَ رَسُولُ اللَّهِ ص وَ لَمْ يَمُتْ مُوسَى بْنُ جَعْفَرٍ ع بَلَى وَ اللَّهِ وَ اللَّهِ لَقَدْ مَاتَ وَ قُسِمَتْ أَمْوَالُهُ وَ نُكِحَتْ جَوَارِيهِ.
He-asws said: ‘Glory be to Allah-azwj! Rasool-Allah-saww died and Musa-asws Bin Ja’far-asws did not die! But, by Allah-azwj, he-asws has died, and his-asws wealth has been divided, and his-asws slave girls have been married’’.[8]
8- ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ رَبِيعِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كَانَ وَ اللَّهِ مُوسَى بْنُ جَعْفَرٍ ع مِنَ الْمُتَوَسِّمِينَ يَعْلَمُ مَنْ يَقِفُ عَلَيْهِ بَعْدَ مَوْتِهِ وَ يَجْحَدُ الْإِمَامَ بَعْدَهُ إِمَامَتَهُ فَكَانَ يَكْظِمُ غَيْظَهُ عَلَيْهِمْ وَ لَا يُبْدِي لَهُمْ مَا يَعْرِفُهُ مِنْهُمْ فَسُمِّيَ الْكَاظِمُ لِذَلِكَ.
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Waraq, from Sa’ad, from Al Barqy, from his father, from Rabie Bin Abul Rahman who said,
‘By Allah-azwj! Musa-asws Bin Ja’far-asws was from the distinguishing ones. He-asws knew the ones who would pause at him-asws after his-asws expiry and reject the Imam-asws after him-asws of his-asws Imamate. He-asws would swallow his-asws anger upon them and he-asws did not manifest to them what he-asws knew from them, so he-asws was named at ‘Al-Kazim’ (swallower of anger) due to that’’.[9]
9- غط، الغيبة للشيخ الطوسي عَلِيُّ بْنُ حَبَشِيِّ بْنِ قُونِيٍّ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ قَالَ كُنْتُ أَرَى عِنْدَ عَمِّي عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ شَيْخاً مِنْ أَهْلِ بَغْدَادَ وَ كَانَ يُهَازِلُ عَمِّي فَقَالَ لَهُ يَوْماً لَيْسَ فِي الدُّنْيَا شَرٌّ مِنْكُمْ يَا مَعْشَرَ الشِّيعَةِ أَوْ قَالَ الرَّافِضَةُ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Ali Bin Habshy Bin Qowny, from Al Husayn Bin Ahmad Bin Al-Hassan Bin Ali Bin Fazzal who said,
‘I used to see in the presence of my uncle Ali Bin Al-Hassan Bin Fazzal, and Sheykh from the people of Baghdad, and he used to poke fun at my uncle. One day he said to him, ‘There isn’t in the world any evil from you all, O community of Shias’ – or said, ‘Rafizis’.
فَقَالَ لَهُ عَمِّي وَ لِمَ لَعَنَكَ اللَّهُ قَالَ أَنَا زَوْجُ بِنْتِ أَحْمَدَ بْنِ بِشْرٍ السَّرَّاجِ
My uncle said to him, ‘May Allah-azwj Curse you!’ He said, ‘I am the husband of a daughter of Ahmad Bin Bishr Al-Sarraj!’
قَالَ لِي لَمَّا حَضَرَتْهُ الْوَفَاةُ أَنَّهُ كَانَ عِنْدِي عَشَرَةُ آلَافِ دِينَارٍ وَدِيعَةً لِمُوسَى بْنِ جَعْفَرٍ فَدَفَعْتُ ابْنَهُ عَنْهَا بَعْدَ مَوْتِهِ وَ شَهِدْتُ أَنَّهُ لَمْ يَمُتْ فَاللَّهَ اللَّهَ خَلِّصُونِي مِنَ النَّارِ وَ سَلِّمُوهَا إِلَى الرِّضَا ع فَوَ اللَّهِ مَا أَخْرَجْنَا حَبَّةً وَ لَقَدْ تَرَكْنَاهُ يَصْلَى فِي نَارِ جَهَنَّمَ.
He said to me when the expiry presented to him, ‘There were ten thousand Dinars entrustment with me, for Musa-asws Bin Ja’far-asws. I pushed his-asws son-asws away from it after his-asws death, and I testified that he-asws did not die. Allah-azwj! Allah-azwj! Finish me off from the Fire and submit it to Al-Reza-asws, for by Allah-azwj’. By Allah-azwj! We did not take a seed, and we left him to arrive in the Fire of Hell’’.[10]
رَوَى الْأَشْعَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنِ الْخَشَّابِ عَنْ أَبِي دَاوُدَ قَالَ كُنْتُ أَنَا وَ عُيَيْنَةُ بَيَّاعُ الْقَصَبِ عِنْدَ عَلِيِّ بْنِ أَبِي حَمْزَةَ الْبَطَائِنِيِّ وَ كَانَ رَئِيسَ الْوَاقِفَةِ فَسَمِعْتُهُ يَقُولُ قَالَ أَبُو إِبْرَاهِيمَ ع إِنَّمَا أَنْتَ وَ أَصْحَابُكَ يَا عَلِيُّ أَشْبَاهُ الْحَمِيرِ
It is reported by Al Ashary, from Abdullah Bin Muhammad, from Al Khashab, from Abu Dawood who said,
‘I and Uyayna, the cane seller were in the presence of Ali Bin Abu Hamza Al-Batainy, and he was chief of the Waqifites. I heard him saying, ‘Abu Ibrahim-asws said, ‘But rather you and your companions, O Ali, are resembling the donkeys’.
فَقَالَ لِي عُيَيْنَةُ أَ سَمِعْتَ قُلْتُ إِي وَ اللَّهِ لَقَدْ سَمِعْتُ فَقَالَ لَا وَ اللَّهِ لَا أَنْقُلُ إِلَيْهِ قَدَمِي مَا حَيِيتُ.
Uyayna said to me, ‘Did you hear?’ I said, ‘Yes, by Allah-azwj, I have heard!’ He said, ‘No, by Allah-azwj, I will not take my feet to him for as long as I live’’.[11]
وَ رَوَى ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ وَ عَلِيِّ بْنِ أَسْبَاطٍ جَمِيعاً قَالا قَالَ لَنَا عُثْمَانُ بْنُ عِيسَى الرَّوَّاسِيُّ حَدَّثَنِي زِيَادٌ الْقَنْدِيُّ وَ ابْنُ مُسْكَانَ قَالا كُنَّا عِنْدَ أَبِي إِبْرَاهِيمَ ع إِذْ قَالَ يَدْخُلُ عَلَيْكُمُ السَّاعَةَ خَيْرُ أَهْلِ الْأَرْضِ فَدَخَلَ أَبُو الْحَسَنِ الرِّضَا ع وَ هُوَ صَبِيٌّ فَقُلْنَا خَيْرُ أَهْلِ الْأَرْضِ ثُمَّ دَنَا فَضَمَّهُ إِلَيْهِ فَقَبَّلَهُ وَ قَالَ يَا بُنَيَّ تَدْرِي مَا قَالَ ذَانِ قَالَ نَعَمْ يَا سَيِّدِي هَذَانِ يَشُكَّانِ فِيَّ
And it is reported by Ibn Uqda, from Ali Bin Al-Hassan Bin Fazzal, from Muhammad Bin Umar Bin Yazeed, and Ali Bin Asbaat, altogether said, ‘Usman Bin Isa Al Rawasy said to us, ‘It is narrated to my by Ziyad Al Qandy, and Ibn Muskan said,
‘We were in the presence of Abu Ibrahim (Musa-asws Bin Ja’far-asws) when he-asws said: ‘The best of the people of the earth will be entering right now!’ So, Abu Al-Hassan Al-Reza-asws entered, and he-asws was a child. We said, ‘Best of the people of the earth’. Then he-asws came closer. He-asws hugged him-asws to him-asws and kissed him-asws and said: ‘O my-asws son-asws! Do you know what these two have said?’ He-asws said: ‘Yes, O my Master-asws! These two complained about me-asws’.
قَالَ عَلِيُّ بْنُ أَسْبَاطٍ فَحَدَّثْتُ بِهَذَا الْحَدِيثِ الْحَسَنَ بْنَ مَحْبُوبٍ فَقَالَ بَتَرَ الْحَدِيثَ لَا وَ لَكِنْ حَدَّثَنِي عَلِيُّ بْنُ رِئَابٍ أَنَّ أَبَا إِبْرَاهِيمَ قَالَ لَهُمَا إِنْ جَحَدْتُمَاهُ حَقَّهُ أَوْ خُنْتُمَاهُ فَعَلَيْكُمَا لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ يَا زِيَادُ وَ لَا تَنْجُبُ أَنْتَ وَ أَصْحَابُكَ أَبَداً
Ali Bin Asbat said, ‘I narrated with this Hadeeth to Al-Hassan Bin Mahboub. He said, ‘The Hadeeth is cut off. No, but Ali Bin Ra’ib narrated to me that Abu Ibrahim (Musa-asws Bin Ja’far-asws) had said to them: ‘If you two were to reject his-asws right or betray him, then upon you both is the Curse of Allah-azwj, and the Angels, and the people altogether! O Ziyad! You and your companions would not give birth, ever!’
قَالَ عَلِيُّ بْنُ رِئَابٍ فَلَقِيتُ زِيَادَ الْقَنْدِيِّ فَقُلْتُ لَهُ بَلَغَنِي أَنَّ أَبَا إِبْرَاهِيمَ قَالَ لَكَ كَذَا وَ كَذَا فَقَالَ أَحْسَبُكَ قَدْ خُولِطْتَ فَمَرَّ وَ تَرَكَنِي فَلَمْ أُكَلِّمْهُ وَ لَا مَرَرْتُ بِهِ
Ali Bin Ra’ib said, ‘I met Ziyad Al-Qandy. I said to him, ‘It has reached me that Abu Ibrahim-asws had said to you such and such?’ He said, ‘I reckon you are mixed up!’ He passed by and left me, so I neither spoke to him nor passed by him.
قَالَ الْحَسَنُ بْنُ مَحْبُوبٍ فَلَمْ نَزَلَ نَتَوَقَّعُ لِزِيَادٍ دَعْوَةَ أَبِي إِبْرَاهِيمَ ع حَتَّى ظَهَرَ مِنْهُ أَيَّامَ الرِّضَا ع مَا ظَهَرَ وَ مَاتَ زِنْدِيقاً.
Al-Hassan Bin Mahboub said, ‘We did not cease anticipating for Ziyad a supplication of Abu Ibrahim-asws until the days of Al-Reza-asws appeared from him what appeared, and he died an atheist’’.[12]
10- غط، الغيبة للشيخ الطوسي الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ يَحْيَى بْنِ أَبِي الْبِلَادِ قَالَ قَالَ الرِّضَا ع مَا فَعَلَ الشَّقِيُّ حَمْزَةُ بْنُ بَزِيعٍ قُلْتُ هُوَ ذَا هُوَ قَدْ قَدِمَ فَقَالَ يَزْعُمُ أَنَّ أَبِي حَيٌّ هُمُ الْيَوْمَ شُكَّاكٌ وَ لَا يَمُوتُونَ غَداً إِلَّا عَلَى الزَّنْدَقَةِ
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – Al Attar, from his father, from Ibn Abu Al Khattab, from Safwan Bin Yahya, from Ibrahim Bin Yahya Bin Abu Al Bilad who said,
‘Al-Reza-asws said: ‘What happened to the wretch Hamza Bin Bazie?’ I said, ‘There he is! He is arriving’. He-asws said: ‘He alleges that my-asws father-asws is still alive. Today, they are the doubters, and tomorrow they will not be dying except upon the atheism’.
قَالَ صَفْوَانُ فَقُلْتُ فِيمَا بَيْنِي وَ بَيْنَ نَفْسِي شُكَّاكٌ قَدْ عَرَفْتُهُمْ فَكَيْفَ يَمُوتُونَ عَلَى الزَّنْدَقَةِ فَمَا لَبِثْنَا إِلَّا قَلِيلًا حَتَّى بَلَغَنَا عَنْ رَجُلٍ مِنْهُمْ أَنَّهُ قَالَ عِنْدَ مَوْتِهِ هُوَ كَافِرٌ بِرَبٍّ أَمَاتَهُ
Safwan said, ‘I said in what is between me and myself, ‘Doubter, I have recognised them, but how will they be dying upon the atheism?’ We did not wait except a little until it reached us about a man from them that he had said during his death that he is a Kafir with the Lord-azwj Who Killed him’.
قَالَ صَفْوَانُ فَقُلْتُ هَذَا تَصْدِيقُ الْحَدِيثِ.
Safwan said, ‘I said, ‘This is verification of the Hadeeth’’.[13]
11- غط، الغيبة للشيخ الطوسي وَ رَوَى أَبُو عَلِيٍّ مُحَمَّدُ بْنُ هَمَّامٍ عَنْ عَلِيِّ بْنِ رَبَاحٍ قَالَ قُلْتُ لِلْقَاسِمِ بْنِ إِسْمَاعِيلَ الْقُرَشِيِّ وَ كَانَ مَمْطُوراً أَيَّ شَيْءٍ سَمِعْتَ مِنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ قَالَ مَا سَمِعْتُ مِنْهُ إِلَّا حَدِيثاً وَاحِداً
(The book) ‘Al Ghayba’ of the Sheykh Al Tusi – And it is reported by Abu Ali Muhammad Bin Hammam, from Ali Bin Rabbah who said,
‘I said to Al-Qasim Bin Ismail Al-Qurshy, and it was raining, ‘Which thing did you hear from Muhammad Bin Abu Hamza?’ He said, ‘I have not heard from him except one Hadeeth’.
قَالَ ابْنُ رَبَاحٍ ثُمَّ أَخْرَجَ بَعْدَ ذَلِكَ حَدِيثاً كَثِيراً فَرَوَاهُ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ
Ibn Rabbah said, ‘Then, after that, he brought out many Ahadeeth from Muhammad Bin Abu Hamza’.
قَالَ ابْنُ رَبَاحٍ وَ سَأَلْتُ الْقَاسِمَ هَذَا كَمْ سَمِعْتَ مِنْ حَنَانٍ فَقَالَ أَرْبَعَةَ أَحَادِيثَ أَوْ خَمْسَةً قَالَ ثُمَّ أَخْرَجَ بَعْدَ ذَلِكَ حَدِيثاً كَثِيراً فَرَوَاهُ عَنْهُ.
Ibn Rabbah said, ‘And I asked this Al-Qasim, ‘How many have you heard from Hanan?’ He said, ‘Four Ahadeeth or five’. He said, ‘Then, after that, I brought our many Ahadeeth and reported it from him’’.[14]
وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ فِي ابْنِ أَبِي حَمْزَةَ أَ لَيْسَ هُوَ الَّذِي يَرْوِي أَنَّ رَأْسَ الْمَهْدِيِّ يُهْدَى إِلَى عِيسَى بْنِ مُوسَى وَ هُوَ صَاحِبُ السُّفْيَانِيِّ وَ قَالَ إِنَّ أَبَا إِبْرَاهِيمَ يَعُودُ إِلَى ثَمَانِيَةِ أَشْهُرٍ فَمَا اسْتَبَانَ لَهُمْ كَذِبُهُ.
And it is reported by Ahmad Bin Muhammad Bin Isa, from Sa’ad Bin Sa’ad, from Ahmad Bin Umar who said,
‘I heard Al-Reza-asws saying regarding Ibn Abu Hamza: ‘He is the one who is reported that the head of Al-Mahdy was taken to Isa Bin Musa, and he is a companion of Al-Sufyani. And he said that Abu Ibrahim (Musa-asws Bin Ja’far-asws) will be returning (from occultation) after eight months. So, how exposed they were to his lies!’’[15]
وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ ذُكِرَ عَلِيُّ بْنُ أَبِي حَمْزَةَ عِنْدَ الرِّضَا ع فَلَعَنَهُ ثُمَّ قَالَ إِنَّ عَلِيَّ بْنَ أَبِي حَمْزَةَ أَرَادَ أَنْ لَا يُعْبَدَ اللَّهُ فِي سَمَائِهِ وَ أَرْضِهِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ …وَ لَوْ كَرِهَ الْمُشْرِكُونَ وَ لَوْ كَرِهَ اللَّعِينُ الْمُشْرِكُ
And it is reported by Muhammad Bin Ahmad Bin Yahya, from one of our companions, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Sinan who said,
‘Ali Bin Abu Hamza was mentioned in the presence of Al-Reza-asws, so he-asws cursed him, then said: ‘Ali Bin Abu Hamza want that Allah-azwj should not be worshipped in His-azwj and His-azwj earth. But Allah-azwj Refused, except that He-azwj would Complete His-azwj Noor and even if the Polytheists dislike it, and even if the accursed Polytheist (Ali Bin Abu Hamza) dislikes it!’
قُلْتُ الْمُشْرِكُ قَالَ نَعَمْ وَ اللَّهِ رَغِمَ أَنْفُهُ كَذَلِكَ هُوَ فِي كِتَابِ اللَّهِ يُرِيدُونَ أَنْ يُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَ قَدْ جَرَتْ فِيهِ وَ فِي أَمْثَالِهِ أَنَّهُ أَرَادَ أَنْ يُطْفِئَ نُورَ اللَّهِ.
I said, ‘The Polytheist!’ He-asws said; ‘Yes and may Allah-azwj Rub his nose! He is like that in the Book of Allah-azwj, They are intending to extinguish the Light of Allah with their mouths, [9:32], and it flows regarding him and regarding the likes of him. He wanted to extinguish the Noor of Allah-azwj!’’[16]
12- ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْحَسَنِ بْنِ عِيسَى الْخَرَّاطِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ قَالَ أَتَيْتُ الرِّضَا ع وَ هُوَ بِقَنْطَرَةِ إِبْرِيقٍ فَسَلَّمْتُ عَلَيْهِ ثُمَّ جَلَسْتُ وَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ أُنَاساً يَزْعُمُونَ أَنَّ أَبَاكَ ع حَيٌّ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Waraq, from Al Asady, from Al-Hassan Bin Isa Al Kharrat, from Ja’far Bin Muhammad Al Nowfaly who said,
‘I came to Al-Reza-asws and he-asws was at the archway of Ibriq. I greeted unto him-asws then sat down, and I said, May I be sacrificed for you-asws! Some people are alleging that your-asws father-asws is still alive!’
فَقَالَ كَذَبُوا لَعَنَهُمُ اللَّهُ لَوْ كَانَ حَيّاً مَا قُسِمَ مِيرَاثُهُ وَ لَا نُكِحَ نِسَاؤُهُ وَ لَكِنَّهُ وَ اللَّهِ ذَاقَ الْمَوْتَ كَمَا ذَاقَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
He-asws said: ‘They are lying, may Allah-azwj Curse them! If he-asws was alive then his-asws inheritance would not be distributed, nor would his-asws wives had remarried. But Allah-azwj Made him-asws taste the death like what Ali-asws Bin Abu Talib-asws had tasted’.
قَالَ فَقُلْتُ لَهُ مَا تَأْمُرُنِي قَالَ عَلَيْكَ بِابْنِي مُحَمَّدٍ مِنْ بَعْدِي وَ أَمَّا أَنَا فَإِنِّي ذَاهِبٌ فِي وَجْهٍ لَا أَرْجِعُ بُورِكَ قَبْرٌ بِطُوسَ وَ قَبْرَانِ بِبَغْدَادَ
He (the narrator) said, ‘I said to him-asws, ‘What are you-asws ordering me (to do)?’ He-asws said: ‘Upon you is to be with my-asws son-asws Muhammad-asws after me-asws. And as for me-asws, I-asws shall be going in a direction I-asws will not be returning from. Blessed is the grave at Toos and two graves at Baghdad’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ عَرَفْنَا وَاحِداً فَمَا الثَّانِي قَالَ سَتَعْرِفُونَهُ ثُمَّ قَالَ ع قَبْرِي وَ قَبْرُ هَارُونَ هَكَذَا وَ ضَمَّ إِصْبَعَيْهِ.
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! We know of one, but what is the second?’ He-asws said, ‘You shall be recognising it’. Then he-asws said: ‘My-asws grave, and grave of Haroun would be like this!’ – and he-asws pressed his-asws fingers’’.[17]
13- كش، رجال الكشي خَلَفُ بْنُ حَمَّادٍ عَنْ أَبِي سَعِيدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ أَبِي طَلْحَةَ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّهُ وَ اللَّهِ مَا يَلِجُ فِي صَدْرِي مِنْ أَمْرِكَ شَيْءٌ إِلَّا حَدِيثاً سَمِعْتُهُ مِنْ ذَرِيحٍ يَرْوِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ لِي وَ مَا هُوَ
(The book) ‘Rijal’ of Al Kashy – Khalaf Bin Hammad, from Abu Saeed, from Al-Hassan Bin Muhammad Bin Abu Talha, from Dawood Al Raqy who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘May I be sacrificed for you-asws! By Allah-azwj! Nothing is troubling me in my chest from your-asws matter except a Hadeeth I have heard from Zareeh, from Abu Ja’far-asws’. He-asws said to me: ‘And what is it?’
قَالَ سَمِعْتُهُ يَقُولُ سَابِعُنَا قَائِمُنَا إِنْ شَاءَ اللَّهُ قَالَ صَدَقْتَ وَ صَدَقَ ذَرِيحٌ وَ صَدَقَ أَبُو جَعْفَرٍ ع فَازْدَدْتُ وَ اللَّهِ شَكّاً
He said, ‘I heard him-asws saying: ‘Our-asws seventh is our-asws Qaim-asws if Allah-azwj so Desires’. He-asws said; ‘You speak the truth, and Zareeh spoke the truth, and Abu Ja’far-asws spoke the truth’. By Allah-azwj, my doubt increased!’
ثُمَّ قَالَ لِي يَا دَاوُدَ بْنَ أَبِي كَلَدَةَ أَمَا وَ اللَّهِ لَوْ لَا أَنَّ مُوسَى قَالَ لِلْعَالِمِ سَتَجِدُنِي إِنْ شاءَ اللَّهُ صابِراً مَا سَأَلَهُ عَنْ شَيْءٍ وَ كَذَلِكَ أَبُو جَعْفَرٍ ع لَوْ لَا أَنْ قَالَ إِنْ شَاءَ اللَّهُ لَكَانَ كَمَا قَالَ فَقَطَعْتُ عَلَيْهِ.
Then he-asws said to me: ‘O Dawood Bin Abu Kaladah! But, by Allah-azwj! If Musa-as had not said to the scholar, ‘If Allah so desires it, you will find me [18:69], he-as would not have asked him-as about anything. And like that is the matter of Abu Ja’far-asws. If he-asws had not said: ‘If Allah-azwj so Desires’, it would have happened like what he-asws had said’. So I cut off (from others) to him-asws’’.[18]
14- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنِّي خَلَّفْتُ ابْنَ أَبِي حَمْزَةَ وَ ابْنَ مِهْرَانَ وَ ابْنَ أَبِي سَعِيدٍ أَشَدَّ أَهْلِ الدُّنْيَا عَدَاوَةً لِلَّهِ تَعَالَى
(The book) ‘Rijal’ of Al Kashy – Ali Bin Muhammad, from Muhammad Bin Ahmad, from Abu Abdullah Al Rzy, from Al Bazanty, from Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘May I be sacrificed for you-asws! I have left behind Ibn Abu Hamza, and Ibn Mihran, and Ibn Abu Saeed as the severest of people of the world in enmity to Allah-azwj the Exalted’.
قَالَ فَقَالَ لِي مَا ضَرَّكَ مَنْ ضَلَّ إِذَا اهْتَدَيْتَ إِنَّهُمْ كَذَّبُوا رَسُولَ اللَّهِ ص وَ كَذَّبُوا فُلَاناً وَ فُلَاناً وَ كَذَّبُوا جَعْفَراً وَ مُوسَى ع وَ لِي بِآبَائِي أُسْوَةٌ
He (the narrator) said, ‘He-asws said to me: ‘He will not harm you, the one who strays, when you are guided. They are belying Rasool-Allah-saww, and they are belying so and so, and so and so, and they are belying Ja’far-asws, and Musa-asws, and for me-asws there is an exemplar with my-asws forefathers-asws’.
فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّا نَرْوِي أَنَّكَ قُلْتَ لِابْنِ مِهْرَانَ أَذْهَبَ اللَّهُ نُورَ قَلْبِكَ وَ أَدْخَلَ الْفَقْرَ بَيْتَكَ فَقَالَ كَيْفَ حَالُهُ وَ حَالُ بِرِّهِ فَقُلْتُ يَا سَيِّدِي أَشَدُّ حَالٍ هُمْ مَكْرُوبُونَ بِبَغْدَادَ لَمْ يَقْدِرِ الْحُسَيْنُ أَنْ يَخْرُجَ إِلَى الْعُمْرَةِ فَسَكَتَ:
I said, ‘May I be sacrificed for you-asws! We are reporting that you-asws had said to Ibn Mihran: ‘May Allah-azwj Remove the Noor of your heart and Cause the poverty to enter your house!’ He-asws said: ‘How is his state and state of his righteousness?’ I said, ‘O my Master-asws! Severe state. They are anguished at Baghdad. Al-Husayn is not able upon going out to (perform) the Umrah’. He-asws was silent.
وَ سَمِعْتُهُ: يَقُولُ فِي ابْنِ أَبِي حَمْزَةَ أَ مَا اسْتَبَانَ لَكُمْ كَذِبُهُ أَ لَيْسَ هُوَ الَّذِي رَوَى أَنَّ رَأْسَ الْمَهْدِيِّ يُهْدَى إِلَى عِيسَى بْنِ مُوسَى وَ هُوَ صَاحِبُ السُّفْيَانِيِّ وَ قَالَ إِنَّ أَبَا الْحَسَنِ ع يَعُودُ إِلَى ثَمَانِيَةِ أَشْهُرٍ.
And I heard him-asws saying regarding Ibn Abu Hamza: ‘How clear are his lies to you all! Isn’t he the one reporting that the head of Al-Mahdy has been taken to Isa Bin Musa, and he is a companion of Al-Sufyani? And he said that Abu Al-Hassan (Musa-asws) would be returning (after) eight months’’.[19]
15- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ دَاوُدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ وَقَفَ عَلِيٌّ أَبُو الْحَسَنِ فِي بَنِي زُرَيْقٍ فَقَالَ لِي وَ هُوَ رَافِعٌ صَوْتَهُ يَا أَحْمَدُ قُلْتُ لَبَّيْكَ قَالَ إِنَّهُ لَمَّا قُبِضَ رَسُولُ اللَّهِ ص جَهَدَ النَّاسُ فِي إِطْفَاءِ نُورِ اللَّهِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ بِأَمِيرِ الْمُؤْمِنِينَ ع
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Al-Hassan Bin Musa, from Dawood Bin Muhammad, from Ahmad Bin Muhammad who said,
‘Abu Al-Hassan-asws paused at me among the clan of Zureyq, and he-asws raised his-asws voice: ‘O Ahmad!’ I said, ‘Here I am!’ He-asws said: ‘When Rasool-Allah-saww passed away, the people strived in extinguishing the Noor of Allah-azwj. But Allah-azwj Refused except that He-azwj would Complete His-azwj Noor by Amir Al-Momineen-asws.
فَلَمَّا تُوُفِّيَ أَبُو الْحَسَنِ ع جَهَدَ عَلِيُّ بْنُ أَبِي حَمْزَةَ وَ أَصْحَابُهُ فِي إِطْفَاءِ نُورِ اللَّهِ فَأَبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ
When Abu Al-Hassan (Musa)-asws passed away, Ali Bin Abu Hamza and his companions strived in extinguishing the Noor of Allah-azwj. But Allah-azwj Refused except that He-azwj Complete His-azwj Noor.
وَ إِنَّ أَهْلَ الْحَقِّ إِذَا دَخَلَ عَلَيْهِمْ دَاخِلٌ سُرُّوا بِهِ وَ إِذَا خَرَجَ عَنْهُمْ خَارِجٌ لَمْ يَجْزَعُوا عَلَيْهِ وَ ذَلِكَ أَنَّهُمْ عَلَى يَقِينٍ مِنْ أَمْرِهِمْ
And the people of truth, whenever and entering one enters, they are cheered by him, and whenever an exiting one exits, they do not get alarmed upon him, and that is because they are upon a certainty from their matter.
وَ إِنَّ أَهْلَ الْبَاطِلِ إِذَا دَخَلَ فِيهِمْ دَاخِلٌ سُرُّوا بِهِ وَ إِذَا خَرَجَ عَنْهُمْ خَارِجٌ جَزِعُوا عَلَيْهِ وَ ذَلِكَ أَنَّهُمْ عَلَى شَكٍّ مِنْ أَمْرِهِمْ إِنَّ اللَّهَ جَلَّ جَلَالُهُ يَقُولُ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ
And the people of falsehood are such that whenever an entering one enters to them, they are cheered by it, and when an exiting one exits from them, they are alarmed upon him, and that is because they are upon ‘شَكٍّ’ a doubt from their matter. Allah-azwj, Majestic is His-azwj Majesty Says: so there is a (permanent) stable one and a (temporarily) deposited one. [6:98].
قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُسْتَقَرُّ الثَّابِتُ وَ الْمُسْتَوْدَعُ الْمُعَارُ.
He (the narrator) said, ‘Then Abu Abdullah-asws said: ‘The stable one is the steadfast, and the deposited one is the lent (borrowed Eman) one’’.[20]
16- كش، رجال الكشي جَعْفَرُ بْنُ أَحْمَدَ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحُسَيْنِ بْنِ عُمَرَ قَالَ قُلْتُ لَهُ إِنَّ أَبِي أَخْبَرَنِي أَنَّهُ دَخَلَ عَلَى أَبِيكَ فَقَالَ لَهُ إِنِّي أَحْتَجُّ عَلَيْكَ عِنْدَ الْجَبَّارِ أَنَّكَ أَمَرْتَنِي بِتَرْكِ عَبْدِ اللَّهِ وَ أَنَّكَ قُلْتَ أَنَا إِمَامٌ فَقَالَ نَعَمْ فَمَا كَانَ مِنْ إِثْمٍ فَفِي عُنُقِي
(The book) ‘Rijal’ of Al Kashy – Ja’far Bin Ahmad, from Yunus Bin Abdul Rahman, from Al Husayn Bin Umar who said,
‘I said to him (Al-Reza-asws), ‘My father informed me that he had entered to see your-asws father-asws. He said to him-asws, ‘I shall argue upon you-asws in the presence of the tyrant that you had instructed me with leaving Abdullah, and you-asws said to me: ‘I-asws am an Imam-asws’?’ He-asws said: ‘Yes, so whatever felony there would be, it is in my-asws neck’.
فَقَالَ وَ إِنِّي أَحْتَجُّ عَلَيْكَ بِمِثْلِ حُجَّةِ أَبِي عَلَى أَبِيكَ فَإِنَّكَ أَخْبَرْتَنِي أَنَّ أَبَاكَ قَدْ مَضَى وَ أَنَّكَ صَاحِبُ هَذَا الْأَمْرِ مِنْ بَعْدِهِ فَقَالَ نَعَمْ
He said, ‘And I am arguing upon you-asws with similar to the argument of my father, for you-asws had informed me that your-asws father-asws has passed away, and that you-asws are Master-asws of this command from after him-asws!’ He-asws said: ‘Yes’.
فَقُلْتُ لَهُ إِنِّي لَمْ أَخْرُجْ مِنْ مَكَّةَ حَتَّى كَادَ يَتَبَيَّنُ لِيَ الْأَمْرُ وَ ذَلِكَ أَنَّ فُلَاناً أَقْرَأَنِي كِتَابَكَ يَذْكُرُ أَنَّ تَرِكَةَ صَاحِبِنَا عِنْدَكَ فَقَالَ صَدَقْتَ وَ صَدَقَ
I said to him-asws, ‘I did not come out from Makkah until the matter was almost clear to me, and that is because so and so had read out your-asws letter to me mentioning that the legacy (inheritances) of our Master (Musa-asws Bin Ja’far-asws) are with you-asws’. He-asws said: ‘You spoke the truth and he spoke the truth’.
أَمَا وَ اللَّهِ مَا فَعَلْتُ ذَلِكَ حَتَّى لَمْ أَجِدْ بُدّاً وَ لَقَدْ قُلْتُهُ عَلَى مِثْلِ جَدْعِ أَنْفِي وَ لَكِنِّي خِفْتُ الضَّلَالَ وَ الْفُرْقَةَ.
But, by Allah-azwj! I did not do that until I-asws could not find any escape, and I had said it upon like rubbing of my nose, but I feared the straying and the sectarianism’’.[21]
17- كش، رجال الكشي خَلَفُ بْنُ حَمَّادٍ عَنْ سَهْلٍ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ قَالَ لَمَّا مَاتَ مُوسَى بْنُ جَعْفَرٍ ع خَرَجْتُ إِلَى عَلِيِّ بْنِ مُوسَى ع غَيْرَ مُؤْمِنٌ بِمَوْتِ مُوسَى وَ لَا مُقِرّاً بِإِمَامَةِ عَلِيٍّ ع إِلَّا أَنَّ فِي نَفْسِي أَنْ أَسْأَلَهُ وَ أُصَدِّقَهُ
(The book) ‘Rijal’ of Al Kashy – Khalaf Bin Hammad, from Sahl, from Al Husayn Bin Bashar who said,
‘When Musa-asws Bin Ja’far-asws had passed away, I went out to Ali-asws Bin Musa-asws not believing in the death of Musa-asws nor acknowledging with the Imamate of Ali-asws, except that within myself was that I should ask him-asws and ratify him-asws.
فَلَمَّا صِرْتُ إِلَى الْمَدِينَةِ انْتَهَيْتُ إِلَيْهِ وَ هُوَ بِالصُّؤَارِ فَاسْتَأْذَنْتُ عَلَيْهِ وَ دَخَلْتُ فَأَدْنَانِي وَ أَلْطَفَنِي وَ أَرَدْتُ أَنْ أَسْأَلَهُ عَنْ أَبِيهِ ع فَبَادَرَنِي فَقَالَ لِي يَا حُسَيْنُ إِنْ أَرَدْتَ أَنْ يَنْظُرَ اللَّهُ إِلَيْكَ مِنْ غَيْرِ حِجَابٍ وَ تَنْظُرَ إِلَى اللَّهِ مِنْ غَيْرِ حِجَابٍ فَوَالِ آلَ مُحَمَّدٍ وَ وَالِ وَلِيَّ الْأَمْرِ مِنْهُمْ
When I came to Al-Medina, I ended up to him-asws and he-asws was at Al-Sawwar. I sought permission to see him-asws and I entered. He called me-asws and was welcoming with me, and I wanted to ask him-asws about his-asws father-asws. He-asws rushed me by saying to me: ‘O Husayn! If you want Allah-azwj to Look at you from without there being a veil, and you look at Allah-azwj without a veil, then befriend Progeny-asws of Muhammad-saww and befriend the Master-asws of the command from them-asws’.
قَالَ قُلْتُ أَنْظُرُ إِلَى اللَّهِ عَزَّ وَ جَلَّ قَالَ إِي وَ اللَّهِ
He (the narrator) said, ‘Look at Allah-azwj Mighty and Majestic?’ He-asws said: ‘Yes, by Allah-azwj!’
قَالَ حُسَيْنٌ فَجَزَمْتُ عَلَى مَوْتِ أَبِيهِ وَ إِمَامَتِهِ ثُمَّ قَالَ لِي مَا أَرَدْتُ أَنْ آذَنَ لَكَ لِشِدَّةِ الْأَمْرِ وَ ضِيقِهِ وَ لَكِنِّي عَلِمْتُ الْأَمْرَ الَّذِي أَنْتَ عَلَيْهِ ثُمَّ سَكَتَ قَلِيلًا ثُمَّ قَالَ خَبَّرْتُ بِأَمْرِكَ قَالَ قُلْتُ لَهُ أَجَلْ.
Husayn said, ‘I was convinced upon the death of his-asws father-asws and his (Al-Reza-asws’s) Imamate. Then he-asws said to me: ‘I-asws did not want to give permission to you due to the severity of the matter and its constriction, but I-asws know the matter which you are upon’. Then he-asws was silent for a while, then said: ‘Are you acquainted with your matter?’ I said to him-asws, ‘Yes’’.[22]
بيان: قد مر تأويل النظر إلى الله تعالى في كتاب التوحيد.
Explanation: ‘The interpretation of ‘Look at Allah-azwj the Exalted’ is in the Book of Tawheed’.
18- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ فَارِسٍ عَنْ أَحْمَدَ بْنِ عُبْدُوسٍ الْخَلَنْجِيِّ أَوْ غَيْرِهِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الزُّبَيْرِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الْوَاقِفَةِ فَكَتَبَ الْوَاقِفُ حَائِدٌ عَنِ الْحَقِّ وَ مُقِيمٌ عَلَى سَيِّئَةٍ إِنْ مَاتَ بِهَا كَانَتْ جَهَنَّمُ مَأْوَاهُ وَ بِئْسَ الْمَصِيرُ.
(The book) ‘Rijal’ of Al-Kashy – Muhammad Bin Masoud, and Muhammad Bin Al-Hassan Al Barasy, from Muhammad Bin Ibrahim, from Muhammad Bin Faris, from Ahmad Bin Ubdous and Khalanjy, or someone else, from Ali Bin Abdullah Al Zubeyri who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the Waqifites. He-asws wrote: ‘The Waqifite has turned away from the truth and stayed upon an evil deed. If he were to die with it, Hell would be his abode, and it is an evil destination’’.[23]
جَعْفَرُ بْنُ مَعْرُوفٍ عَنْ سَهْلِ بْنِ بَحْرٍ عَنِ الْفَضْلِ بْنِ شَاذَانَ رَفَعَهُ عَنِ الرِّضَا ع قَالَ سُئِلَ عَنِ الْوَاقِفَةِ فَقَالَ يَعِيشُونَ حَيَارَى وَ يَمُوتُونَ زَنَادِقَةً.
Ja’far Bin Marouf, from Sahl Bin Bahr, from Al Fazl Bin Shazan,
‘Raising it from Al-Reza-asws. He (the narrator) said, ‘He-asws was asked about the Waqifites, he-asws said: ‘They are living as confused ones and will be dying as atheists’’.[24]
19- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ فِي كِتَابِهِ حَدَّثَنِي سَهْلُ بْنُ زِيَادٍ الْآدَمِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الرَّبِيعِ الْأَقْرَعِ عَنْ جَعْفَرِ بْنِ بَكْرٍ عَنْ يُوسُفَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع أُعْطِي هَؤُلَاءِ الَّذِينَ يَزْعُمُونَ أَنَّ أَبَاكَ حَيٌّ مِنَ الزَّكَاةِ شَيْئاً قَالَ لَا تُعْطِهِمْ فَإِنَّهُمْ كُفَّارٌ مُشْرِكُونَ زَنَادِقَةٌ.
(The book) ‘Rijal’ of Al Kashy – I found in the handwriting of Jibraeel Bin Ahmad in his book, ‘It is narrated to me by Sahl Bin Ziyad Al Adamy, from Muhammad Bin Ahmad Bin Al Rabie Al Aqra’a, from Ja’far Bin Bakr, from Yusuf Bin Yaqoub who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘There people, the ones who are claiming that your-asws father-asws is still alive, can I give them something from the Zakat?’ He-asws said: ‘No, you cannot give them, because they are Kafirs, Polytheists, atheists’’.[25]
20- كش، رجال الكشي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سَمِعْنَاهُ يَقُولُ يَعِيشُونَ شُكَّاكاً وَ يَمُوتُونَ زَنَادِقَةً
(The book) ‘Rijal’ of Al Kashy – A number of our companions,
‘From Abu Al-Hassan Al-Reza-asws. He (the narrator) said, ‘We heard him-asws saying: ‘They (Waqifites) are living as doubter and will be dying as atheists!’
قَالَ فَقَالَ بَعْضُنَا أَمَّا الشُّكَّاكَ فَقَدْ عَلِمْنَا فَكَيْفَ يَمُوتُونَ زَنَادِقَةً
He (the narrator) said, ‘One of us said, ‘As for the doubters, we have known that, but how would they be dying at atheists?’
قَالَ فَقَالَ حَضَرْتُ رَجُلًا مِنْهُمْ وَ قَدِ احْتُضِرَ قَالَ فَسَمِعْتُهُ يَقُولُ هُوَ كَافِرٌ إِنْ مَاتَ مُوسَى بْنُ جَعْفَرٍ ع قَالَ فَقُلْتُ هُوَ هَذَا.
He (the narrator) said, ‘He said, ‘I was presented with a man from them, and the death had presented him’. He said ‘I heard him saying, ‘He is a Kafir. Musa-asws Bin Ja’far-asws had died’. He said, ‘I said, ‘It is this!’’[26]
21- كش، رجال الكشي أَبُو صَالِحٍ خَلَفُ بْنُ حَمَّادٍ الْكَشِّيُّ عَنِ الْحَسَنِ بْنِ طَلْحَةَ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَا تَقُولُ النَّاسُ فِي هَذِهِ الْآيَةِ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيَّ آيَةٍ
(The book) ‘Rijal’ of Al Kashy – Abu Salih Khalaf Bin Hammad Al Kashy, from Al-Hassan Bin Talha, from Bakr Bin Salih who said,
‘I heard Al-Reza-asws saying: ‘What are the people saying regarding this Verse?’ I said, ‘May I be sacrificed for you-asws! Which Verse?’
قَالَ قَوْلَ اللَّهِ عَزَّ وَ جَلَ وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا بَلْ يَداهُ مَبْسُوطَتانِ يُنْفِقُ كَيْفَ يَشاءُ قُلْتُ اخْتَلَفُوا فِيهَا
He-asws said: ‘Words of Allah-azwj Mighty and Majestic: And the Jews say: ‘The Hand of Allah is tied up!’ Their hands shall be Shackled, and they would be Cursed for what they are saying. But both His Hands are Extended. He Expends however He so Desires to. [5:64]’. I said, ‘They are differing in it’.
قَالَ أَبُو الْحَسَنِ ع وَ لَكِنِّي أَقُولُ نَزَلَتْ فِي الْوَاقِفَةِ إِنَّهُمْ قَالُوا لَا إِمَامَ بَعْدَ مُوسَى فَرَدَّ اللَّهُ عَلَيْهِمْ بَلْ يَداهُ مَبْسُوطَتانِ وَ الْيَدُ هُوَ الْإِمَامُ فِي بَاطِنِ الْكِتَابِ وَ إِنَّمَا عَنَى بِقَوْلِهِمْ لَا إِمَامَ بَعْدَ مُوسَى بْنِ جَعْفَرٍ.
Abu Al-Hassan-asws said: ‘But I-asws am saying it was Revealed/applicable regarding/to the Waqifites. They are saying there is no Imam-asws after Musa-asws. Allah-azwj has Refuted upon them: But both His Hands are Extended [5:64], and the Hand, it is the Imam-asws in the esoteric (meaning) of the Book, and rather it means due to their words, ‘There is no Imam-asws after Musa-asws Bin Ja’far-asws’’.[27]
22- كش، رجال الكشي خَلَفٌ عَنِ الْحَسَنِ بْنِ طَلْحَةَ الْمَرْوَزِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ يَا مُحَمَّدَ بْنَ عَاصِمٍ بَلَغَنِي أَنَّكَ تُجَالِسُ الْوَاقِفَةَ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ أُجَالِسُهُمْ وَ أَنَا مُخَالِفٌ لَهُمْ
(The book) ‘Rijal’ of Al Kashy – Khalaf, from Al-Hassan Bin Talha Al Marouzy, from Muhammad Bin Aasim who said,
‘I heard Al-Reza-asws saying: ‘O Muhammad Bin Aasim! It has reached me-asws that you tend to sit with the Waqifites?’ I said, ‘Yes, may I be sacrificed for you-asws, I do sit with them and I am an opponent of theirs’.
قَالَ لَا تُجَالِسْهُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِثْلُهُمْ يَعْنِي بِالْآيَاتِ الْأَوْصِيَاءَ الَّذِينَ كَفَرُوا بِهَا الْوَاقِفَةُ.
He-asws said: ‘Do not sit with them, for Allah-azwj Mighty and Majestic is Saying: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; then you would be like them; [4:140] – meaning by the Signs, the successors-asws, those whom the Waqifites are disbelieving in’’.[28]
23- كش، رجال الكشي خَلَفٌ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ عَلِيٍّ عَنْ سُلَيْمَانَ بْنِ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع بِالْمَدِينَةِ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ فَسَأَلَهُ عَنِ الْوَاقِفَةِ
(The book) ‘Rijal’ of Al Kashy – Khalaf said, ‘It is narrated to me by Al-Hassan Bin Ali, from Suelyman Bin Al Ja’fary who said,
‘I was in the presence of Abu Al-Hassan (Al-Reza)-asws at Al-Medina when a man from the people of Al-Medina entered to see him-asws. He asked him-asws about the Waqifites.
فَقَالَ أَبُو الْحَسَنِ ع مَلْعُونِينَ أَيْنَما ثُقِفُوا أُخِذُوا وَ قُتِّلُوا تَقْتِيلًا سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَ لَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا وَ اللَّهِ إِنَّ اللَّهَ لَا يُبَدِّلُهَا حَتَّى يُقْتَلُوا عَنْ آخِرِهِمْ.
Abu Al-Hassan-asws said: ‘(They are) Accursed! Wherever they are found they shall be seized and killed with a massacre [33:61] Being a Sunnah of Allah regarding those who have gone before, and you will never find any alteration in the Sunnah of Allah [33:62]. By Allah-azwj! Allah-azwj will not Alter it until they are killed to their last one!’’[29]
بيان: لعل المراد قتلهم في الرجعة.
Explanation: Perhaps the intended is their being killed during the Raj’at (return).
24- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ الْفَارِسِيِّ عَنْ عُبْدُوسٍ الْكُوفِيِّ عَنْ حَمْدَوَيْهِ عَمَّنْ حَدَّثَهُ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ قَالَ وَ حَدَّثَنِي بِذَلِكَ إِسْمَاعِيلُ بْنُ مُحَمَّدِ بْنِ مُوسَى بْنِ سَلَّامٍ عَنِ الْحَكَمِ بْنِ عِيصٍ قَالَ دَخَلْتُ مَعَ خَالِي سُلَيْمَانَ بْنِ خَالِدٍ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا سُلَيْمَانُ مَنْ هَذَا الْغُلَامُ فَقَالَ ابْنُ أُخْتِي فَقَالَ هَلْ يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ نَعَمْ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَخْلُقْهُ شَيْطَاناً
(The book) ‘Rijal’ Al Kashy – Muhammad Bin Al-Hassan Al Barasy, from Abu Ali Al Farsy from Ubdous Al Kufy, from Hamdawiya, from the one who narrated it, from Al Hakam Bin Miskeen who said, ‘And it is narrated to me with that by Ismail Bin Muhammad Bin Musa Bin Sallam, from Al Hakam Bin Ays who said,
‘I, along with my maternal uncle Suleyman Bin Khalid, entered to see Abu Abdullah-asws. He-asws said: ‘O Suleyman! Who is this boy?’ He said, ‘Son of my sister’. He-asws said: ‘Does he recognise this matter?’ He said, ‘Yes’. He-asws said: ‘The Praise is for Allah-azwj Who did not Create him as a Satan-la’.
ثُمَّ قَالَ يَا سُلَيْمَانُ عَوِّذْ بِاللَّهِ وُلْدَكَ مِنْ فِتْنَةِ شِيعَتِنَا فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا تِلْكَ الْفِتْنَةُ قَالَ إِنْكَارُهُمُ الْأَئِمَّةَ ع وَ وُقُوفُهُمْ عَلَى ابْنِي مُوسَى
Then he said, ‘O Suleyman! Seek Refuge with Allah-azwj for your son (to be) from a Fitna of our-asws Shias’. I said, ‘May I be sacrificed for you-asws! And what is that Fitna?’ He said, ‘Their denial of the Imams-asws and their stopping at my-asws son-asws Musa-asws’.
قَالَ يُنْكِرُونَ مَوْتَهُ وَ يَزْعُمُونَ أَنْ لَا إِمَامَ بَعْدَهُ أُولَئِكَ شَرُّ الْخَلْقِ.
He-asws said: ‘They would be denying his-asws death and will be claiming that there is no Imam-asws after him-asws. They are evilest of the creatures!’’[30]
25- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا قَالَ قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ قَوْمٌ قَدْ وَقَفُوا عَلَى أَبِيكَ يَزْعُمُونَ أَنَّهُ لَمْ يَمُتْ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Al-Hassan Al Barasy, from Abu Ali, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from a man from our companions who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! There is a group who have stopped upon your-asws father-asws claiming that he-asws did not die!’
قَالَ كَذَبُوا وَ هُمْ كُفَّارٌ بِمَا أَنْزَلَ اللَّهُ جَلَّ وَ عَزَّ عَلَى مُحَمَّدٍ ص وَ لَوْ كَانَ اللَّهُ يَمُدُّ فِي أَجَلِ أَحَدٍ مِنْ بَنِي آدَمَ لِحَاجَةِ الْخَلْقِ إِلَيْهِ لَمَدَّ اللَّهُ فِي أَجَلِ رَسُولِ اللَّهِ ص.
He-asws said: ‘They are lying, and they are disbelievers in what Allah-azwj Majestic and Mighty has Revealed upon Muhammad-saww, and if Allah-azwj were to Extend in the term of anyone from the sons of Adam-saww for the need of the people to him, Allah-azwj would have Extended in the term of Rasool-Allah-saww!’’[31]
بيان لعلهم كانوا يستدلون على عدم موته ع بحاجة الخلق إليه فأجابهم بالنقض برسول الله ص فلا ينافي المد في أجل القائم ع لمصالح أخر أو يكون المراد المد بعد حضور الأجل المقدر.
Explanation: ‘Perhaps they were evidencing upon negation of his (7th Imam’s) death due to the need of the people to him-asws, so he-asws answered them with the contradiction with Rasool-Allah-azwj. It does not negate the extension in the term of Al-Qaim-asws due to other interests, or the intended is the extension after presenting of the death by a measure’.
26- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ الْفَارِسِيِّ عَنْ مَيْمُونٍ النَّحَّاسِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ قُلْتُ لِلرِّضَا ع مَا حَالُ قَوْمٍ وَقَفُوا عَلَى أَبِيكَ مُوسَى ع قَالَ لَعَنَهُمُ اللَّهُ مَا أَشَدَّ كَذِبَهُمْ أَمَا إِنَّهُمْ يَزْعُمُونَ أَنِّي عَقِيمٌ وَ يُنْكِرُونَ مَنْ يَلِي هَذَا الْأَمْرَ مِنْ وُلْدِي.
(The book) ‘Rija’ of Al Kashy – Muhammad Bin Al-Hassan Al Barasy, from Abu Ali Al Farsy, from Maymoun Al Nakhas, from Muhammad Bin Al Fuzeyls who said,
‘I said to Al-Reza-asws, ‘What is the state of a people who are stopping upon your-asws father-asws Musa-asws?’ He-asws said: ‘May Allah-azwj Curse them! How severe are their lies! But they are alleging that I-asws am sterile and they are denying the one from my-asws sons-asws who would be in charge of this command’’.[32]
27- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ عَمِّهِ عَنْ جَدِّهِ عُمَرَ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَحَدَّثَنِي مَلِيّاً فِي فَضَائِلِ الشِّيعَةِ ثُمَّ قَالَ إِنَّ مِنَ الشِّيعَةِ بَعْدَنَا مَنْ هُمْ شَرٌّ مِنَ النُّصَّابِ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Al-Hassan Al Barasy, from Abu Ali, from Al Husayn Bin Muhammad Bin Umar Bin Yazeed, from his uncle, from his grandfather Umar Bin Yazeed who said,
‘I entered to see Abu Abdullah-asws. He-asws narrated to me for a while regarding merits of the Shias. Then he-asws said: ‘From the Shias after us would be ones who would be eviler than the Nasibis (Hostile ones)’.
قُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ يَنْتَحِلُونَ حُبَّكُمْ وَ يَتَوَلَّوْنَكُمْ وَ يَتَبَرَّءُونَ مِنْ عَدُوِّكُمْ قَالَ نَعَمْ
I said, ‘May I be sacrificed for you-asws! Wouldn’t they be arrogating your-asws love and befriend you-asws and disavowing from your-asws enemies?’ He-asws said: ‘Yes’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ بَيِّنْ لَنَا نَعْرِفْهُمْ فَلَسْنَا مِنْهُمْ قَالَ كَلَّا يَا عُمَرُ مَا أَنْتَ مِنْهُمْ إِنَّمَا هُمْ قَوْمٌ يُفْتَنُونَ بِزَيْدٍ وَ يُفْتَنُونَ بِمُوسَى.
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Clarify for us so we can recognise them, for we aren’t from them’. He-asws said: ‘Never, O Umar! You are not from them. But rather, they are a people having been tempted by Zayd and tempted by Musa-asws’’ (that he-asws Qaim-asws and did not die).[33]
الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ رَجُلٌ أَتَى أَخِي ع فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَنْ صَاحِبُ هَذَا الْأَمْرِ فَقَالَ أَمَا إِنَّهُمْ يُفْتَنُونَ بَعْدَ مَوْتِي فَيَقُولُونَ هُوَ الْقَائِمُ وَ مَا الْقَائِمُ إِلَّا بَعْدِي بِسِنِينَ.
Al Barasy, from my father Ali, from Muhammad Bin Ismail, from Musa Bin Al-Qasim Al-Bajaly,
‘From Ali son of Ja’far-asws having said: ‘A man came to my brother (Musa-asws Bin Ja’far-asws). He said to him-asws, ‘May I be sacrificed for you-asws! Who is Master-asws of this command?’ He said, ‘But, they will be tempted after my-asws death and they would be saying: ‘He-asws is Al-Qaim-asws’, and Al-Qaim-asws will not be except after me-asws by years’’.[34]
الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ عَمِّهِ قَالَ كَانَ بِدَعُ الْوَاقِفَةِ أَنَّهُ كَانَ اجْتَمَعَ ثَلَاثُونَ أَلْفَ دِينَارٍ عِنْدَ الْأَشَاعِثَةِ زَكَاةُ أَمْوَالِهِمْ وَ مَا كَانَ يَجِبُ عَلَيْهِمْ فِيهَا فَحَمَلُوا إِلَى وَكِيلَيْنِ لِمُوسَى ع بِالْكُوفَةِ أَحَدُهُمَا حَيَّانُ السِّرَاجُ وَ الْآخَرُ كَانَ مَعَهُ وَ كَانَ مُوسَى ع فِي الْحَبْسِ
Al Barasy, from my father Ali, from Al Husayn Bin Muhammad Bin Umar Bin Yazeed, from his uncle who said,
‘The beginning of the Waqifites was that they had collected thirty thousand Dinars with various people, being Zakat of their wealth, and whatever had been pulled to them regarding it. They carried it to the two representatives of Musa-asws at Al-Kufa – one of them was Hayyan Al-Siraj, and another one who was with him, while Musa-asws was in the prison.
فَاتَّخَذُوا بِذَلِكَ دُوراً وَ عَقَدُوا الْعُقُودَ وَ اشْتَرَوُا الْغَلَّاتِ فَلَمَّا مَاتَ مُوسَى ع فَانْتَهَى الْخَبَرُ إِلَيْهِمَا أَنْكَرَا مَوْتَهُ وَ أَذَاعَا فِي الشِّيعَةِ أَنَّهُ لَا يَمُوتُ لِأَنَّهُ هُوَ الْقَائِمُ
They took houses with that (money) and they made pacts, and they purchased harvest yields. When Musa-asws passed away, then news ended to them both. They denied his-asws death and broadcast it among the Shias that he-asws had not died, because he-asws is Al-Qaims-asws.
فَاعْتَمَدَتْ عَلَيْهِ طَائِفَةٌ مِنَ الشِّيعَةِ وَ انْتَشَرَ قَوْلُهُمَا فِي النَّاسِ حَتَّى كَانَ عِنْدَ مَوْتِهِمَا أَوْصَيَا بِدَفْعِ الْمَالِ إِلَى وَرَثَةِ مُوسَى ع وَ اسْتَبَانَ لِلشِّيعَةِ أَنَّهُمَا قَالا ذَلِكَ حِرْصاً عَلَى الْمَالِ.
A party from the Shias relied upon it and their words became widespread among the people until it was during both their death, they bequeathed with handing over the wealth to the inheritor of Musa-asws, and it became clear to the Shias that they had both said that out of greed upon the wealth’’.[35]
الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ رَجَا الْحَنَّاطِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع أَنَّهُ قَالَ الْوَاقِفَةُ هُمْ حَمِيرُ الشِّيعَةِ ثُمَّ تَلَا هَذِهِ الْآيَةَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا.
Al Barasy, from my father Ali, from Muhammad Bin Raja Al Hannat,
‘From Muhammad-asws Bin Ali Al-Reza-asws having said, ‘The Waqifites, they are donkeys of the Shias!’ Then he-asws recited this Verse: they are only like the cattle. But they are more straying of the way [25:44]’’.[36]
الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ قَالَ حَكَى مَنْصُورٌ عَنِ الصَّادِقِ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع أَنَّ الزَّيْدِيَّةَ وَ الْوَاقِفِيَّةَ وَ النُّصَّابَ عِنْدَهُ بِمَنْزِلَةِ وَاحِدَةٍ.
Al Barasy, from my father Ali who said, ‘Mansour has narrated,
‘From Al-Sadiq Muhammad-asws Bin Ali Al-Reza-asws: ‘The Zaydites, and the Waqifites, and the Nasibis (Hostile ones) were with one status in his-asws presence’’.[37]
الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ حَدَّثَهُ قَالَ سَأَلْتُ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا ع عَنْ هَذِهِ الْآيَةِ وُجُوهٌ يَوْمَئِذٍ خاشِعَةٌ عامِلَةٌ ناصِبَةٌ قَالَ نَزَلَتْ فِي النُّصَّابِ وَ الزَّيْدِيَّةِ وَ الْوَاقِفَةِ مِنَ النُّصَّابِ.
Al Barasy, from my father Ali, from Ibn Yazeed, from Ibn Abu Umeyr, from the one who narrated it who said,
‘I asked Muhammad-asws Bin Ali Al-Reza-asws about this Verse: Faces on that day will be humiliated [88:2] (Of the) toiling Nasibis (Hostile ones) [88:3]. He-asws said: ‘It was Revealed regarding the Nasibis, and the Zaydites, and the Waqifites from the Nasibis’’.[38]
الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ قَالَ كَتَبْتُ إِلَى الْعَسْكَرِيِّ ع جُعِلْتُ فِدَاكَ قَدْ عَرَفْتُ هَؤُلَاءِ الْمَمْطُورَةَ فَأَقْنُتُ عَلَيْهِمْ فِي صَلَوَاتِي قَالَ نَعَمْ اقْنُتْ عَلَيْهِمْ فِي صَلَوَاتِكَ.
Al Barasy, from my father Ali, from Ibrahim Bin Uqba who said,
‘I wrote to Al-Askari-asws, ‘May I be sacrificed for you-asws! I have recognised these doubters (Waqifites), so I supplicate against them in my Salat’. He-asws said: ‘Supplicate against them in your Salat’’.[39]
28- كش، رجال الكشي الْبَرَاثِيُّ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَمْرِو بْنِ فُرَاتٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ الْوَاقِفَةِ قَالَ يَعِيشُونَ حَيَارَى وَ يَمُوتُونَ زَنَادِقَةً.
(The book) ‘Rijal’ of Al Kashy – Al Barasy, from my father Ali, from Muhammad Bin Al-Hassan Al Kufy, from Muhammad Bin Abdul Jabbar, from Amro Bin Furat who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the Waqifites, he-asws said: ‘They are living as confused ones and they will be dying at atheists’’.[40]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ يُونُسَ قَالَ جَاءَنِي جَمَاعَةٌ مِنْ أَصْحَابِنَا مَعَهُمْ رِقَاعٌ فِيهَا جَوَابَاتُ الْمَسَائِلِ إِلَّا رُقْعَةَ الْوَاقِفِ قَدْ رُجِعَتْ عَلَى حَالِهَا لَمْ يُوَقَّعْ فِيهَا شَيْءٌ.
And by this chain, from Ahmad Bin Muhammad Al Barqy, from Ja’far Bin Muhammad Bin Yunus who said,
‘A group from our companions came to me. There was a letter with them wherein were answers to the questions, except a letter for the Waqifite which had been returned being upon its state. Nothing had been written in it’’.[41]
إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَبَّاسٍ الْخُتَّلِيُّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْحَجَّالِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ ذَكَرْتُ الْمَمْطُورَةَ وَ شَكَّهُمْ فَقَالَ يَعِيشُونَ مَا عَاشُوا عَلَى شَكٍّ ثُمَّ يَمُوتُونَ زَنَادِقَةً.
Ibrahim Bin Muhammad Bin Abbas Al Khutaly, from Ahmad Bin Idrees Al Qummy, from Muhammad Bin Ahmad Bin Yahya, from Al Abbas Bin Marouf, from Al Hajjal, from Ibrahim Bin Abu Al Balad,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘The doubters were mentioned and their doubts. He-asws said: ‘They are living what they are living being upon doubt, then they will be dying as atheists’’.[42]
خَلَفُ بْنُ حَمَّادٍ الْكَشِّيُّ قَالَ أَخْبَرَنِي الْحَسَنُ بْنُ طَلْحَةَ الْمَرْوَزِيُّ عَنْ يَحْيَى بْنِ الْمُبَارَكِ قَالَ كَتَبْتُ إِلَى الرِّضَا ع بِمَسَائِلَ فَأَجَابَنِي وَ ذَكَرْتُ فِي آخِرِ الْكِتَابِ قَوْلَ اللَّهِ عَزَّ وَ جَلَ مُذَبْذَبِينَ بَيْنَ ذلِكَ لا إِلى هؤُلاءِ وَ لا إِلى هؤُلاءِ فَقَالَ نَزَلَتْ فِي الْوَاقِفَةِ
Khalaf Bin Hammad Al Kashy who said, ‘Al-Hassan Bin Talha Al Marouzy informed me about Yahya Bin Al Mubarak who said,
‘I wrote to Al-Reza-asws with some questions. He-asws answered me, and I had mentioned in the end of the letter, the Words of Allah-azwj Mighty and Majestic: Wavering between that (and this), neither towards these ones nor towards those; [4:143]. He-asws said: ‘It was Revealed regarding the Waqifites’.
وَ وَجَدْتُ الْجَوَابَ كُلَّهُ بِخَطِّهِ لَيْسَ هُمْ مِنَ الْمُؤْمِنِينَ وَ لَا مِنَ الْمُسْلِمِينَ هُمْ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَ نَحْنُ أَشْهُرٌ مَعْلُوماتٌ فَلَا جِدَالَ فِينَا وَ لَا رَفَثَ وَ لَا فُسُوقَ فِينَا انْصِبْ لَهُمْ يَا يَحْيَى مِنَ الْعَدَاوَةِ مَا اسْتَطَعْتَ.
And I found the answer, all of it being in his-asws handwriting: ‘They are neither from the Momineen nor from the Muslims. They are from the ones who belie the Signs of Allah-azwj and we (Imams-asws) are the known months. So, there is no quarrel regarding us, nor any blame, nor mischief. The enmity to them is installed among us-asws up to capacity’’.[43]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ أَبِي عَلِيٍّ عَنْ مُحَمَّدِ بْنِ صَبَّاحٍ عَنْ إِسْمَاعِيلَ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ كُنْتُ عِنْدَ الصَّادِقِ ع إِذْ دَخَلَ مُوسَى ع فَجَلَسَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا ابْنَ أَبِي يَعْفُورٍ هَذَا خَيْرُ وُلْدِي وَ أَحَبُّهُمْ إِلَيَّ غَيْرَ أَنَّ اللَّهَ جَلَّ وَ عَزَّ يُضِلُّ قَوْماً مِنْ شِيعَتِنَا فَاعْلَمْ أَنَّهُمْ قَوْمٌ لا خَلاقَ لَهُمْ فِي الْآخِرَةِ وَ لا يُكَلِّمُهُمُ اللَّهُ … يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ
Muhammad Bin Al-Hassan, from my father Ali, from Muhammad Bin Sabbah, from Ismail Bin Aamir, from Aban, from Habeeb Al Khas’amy, from Ibn Abu Yafour who said,
‘I was in the presence of Al-Sadiq-asws when Musa-asws entered and sat down. Abu Abdullah-asws said: ‘O Ibn Abu Yafour! This is best of my-asws children and their most beloved to me-asws, apart from that Allah-azwj Majestic and Mighty would be letting a group from our-asws Shias to stray. So, know that there shall be no portion for them in the Hereafter, nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, and for them would be a painful Punishment [3:77]’.
قُلْتُ جُعِلْتُ فِدَاكَ قَدْ أَزَغْتَ قَلْبِي عَنْ هَؤُلَاءِ
I said, ‘May I be sacrificed for you-asws! My heart has turned away from them’.
قَالَ يَضِلُّ بِهِ قَوْمٌ مِنْ شِيعَتِنَا بَعْدَ مَوْتِهِ جَزَعاً عَلَيْهِ فَيَقُولُونَ لَمْ يَمُتْ وَ يُنْكِرُونَ الْأَئِمَّةَ ع مِنْ بَعْدِهِ وَ يَدْعُونَ الشِّيعَةَ إِلَى ضَلَالَتِهِمْ وَ فِي ذَلِكَ إِبْطَالُ حُقُوقِنَا وَ هَدْمُ دِيْنِ اللَّهِ يَا ابْنَ أَبِي يَعْفُورٍ فَاللَّهُ وَ رَسُولُهُ مِنْهُمْ بَرِيءٌ وَ نَحْنُ مِنْهُمْ بِرَاءٌ.
He said, ‘A group from our-asws Shias would be strayed due to him-asws after his-asws death, panicking upon him-asws. They would be saying, ‘He-asws did not die’, and they would be denying the Imams-asws from after him-asws, and they would be calling the Shias to their straying, and during that, our-asws rights would be invalidated and the religion of Allah-azwj would be demolished. O Ibn Abu Yafour! Allah-azwj and His-azwj Rasool-saww are disavowed from them, and we-asws are disavowed from them’’.[44]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ سَعِيدٍ الْعَطَّارِ عَنْ حَمْزَةَ الزَّيَّاتِ قَالَ سَمِعْتُ حُمْرَانَ بْنَ أَعْيَنَ يَقُولُ قُلْتُ لِأَبِي جَعْفَرٍ ع أَ مِنْ شِيعَتِكُمْ أَنَا قَالَ إِي وَ اللَّهِ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَا أَحَدٌ مِنْ شِيعَتِنَا إِلَّا وَ هُوَ مَكْتُوبٌ عِنْدَنَا اسْمُهُ وَ اسْمُ أَبِيهِ إِلَّا مَنْ يَتَوَلَّى مِنْهُمْ عَنَّا
And by this chain, from Ayoub Bin Nuh, from Saeed Al Attar, from Hamza Al Zayyat who said, ‘I heard Humran Bin Ayn saying,
‘I said to Abu Ja’far-asws, ‘Am I from your-asws Shias?’ He-asws said: ‘Yes, by Allah-azwj, in the world and the Hereafter! And there is no one from our-asws Shias, except and he is written with us-asws, his name and name of his father, except the one from them who turns away from us-asws’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَ وَ مِنْ شِيعَتِكُمْ مَنْ يَتَوَلَّى عَنْكُمْ بَعْدَ الْمَعْرِفَةِ قَالَ يَا حُمْرَانُ نَعَمْ وَ أَنْتَ لَا تُدْرِكُهُمْ
He (the narrator) said, ‘May I be sacrificed for you-asws! And from your-asws Shias there would be one who will turn away from you-asws after the recognition?’ He-asws said: ‘O Humran, yes, and you will not come across them!’
قَالَ حَمْزَةُ فَتَنَاظَرْنَا فِي هَذَا الْحَدِيثِ قَالَ فَكَتَبْنَا بِهِ إِلَى الرِّضَا ع نَسْأَلُهُ عَمَّنِ اسْتَثْنَى بِهِ أَبُو جَعْفَرٍ فَكَتَبَ هُمُ الْوَاقِفَةُ عَلَى مُوسَى بْنِ جَعْفَرٍ ع.
Hamza said, ‘We debated regarding this Hadeeth. We wrote with it to Al-Reza-asws asking him-asws about the ones whom Abu Ja’far-asws had excluded by it. He-asws wrote, ‘They are the Waqifites, (having stopped) upon Musa-asws Bin Ja’far-asws’’.[45]
29- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ قَالَ حَدَّثَنَا بَعْضُ أَصْحَابِنَا وَ سَأَلَنِي أَنْ أَكْتُمَ اسْمَهُ قَالَ كُنْتُ عِنْدَ الرِّضَا ع فَدَخَلَ عَلَيْهِ عَلِيُّ بْنُ أَبِي حَمْزَةَ وَ ابْنُ السَّرَّاجِ وَ ابْنُ الْمُكَارِي فَقَالَ لَهُ ابْنُ أَبِي حَمْزَةَ مَا فَعَلَ أَبُوكَ قَالَ مَضَى قَالَ مَضَى مَوْتاً قَالَ فَقَالَ نَعَمْ
(The book) ‘Al Rijal’ of Al Kashy – Muhammad Bin Masoud, from Ja;far Bin Ahmad, from Hamdan Bin Suleyman, from Mansour Bin Al Abbas, from Ismail Bin Sahl who said, ‘It is narrated to us by one of our companions, and he had asked me if I could conceal his name, said,
‘I was in the presence of Al-Reza-asws, and Ali Bin Abu Hamza, and Ibn Al-Sarraj, and Ibn Al-Mukary entered to see him-asws. Ibn Abu Hamza said to him-asws, ‘What happened to your-asws father-asws?’ He-asws said: ‘Passed away’. He said, ‘Passed away, dead?’ He-asws said: ‘Yes’.
قَالَ فَقَالَ إِلَى مَنْ عَهِدَ قَالَ إِلَيَّ قَالَ فَأَنْتَ إِمَامٌ مُفْتَرَضُ الطَّاعَةِ مِنَ اللَّهِ قَالَ نَعَمْ
He (the narrator) said, ‘Whom did he-asws pact to?’ He-asws said: ‘To me-asws’. He said, ‘So you-asws are the Imam-asws from Alllah-azwj of obligatory obedience?’ He-asws said: ‘Yes’.
قَالَ ابْنُ السَّرَّاجِ وَ ابْنُ الْمُكَارِي قَدْ وَ اللَّهِ أَمْكَنَكَ مِنْ نَفْسِهِ قَالَ ع وَيْلَكَ وَ بِمَا أُمْكِنْتُ أَ تُرِيدُ أَنْ آتِيَ بَغْدَادَ وَ أَقُولَ لِهَارُونَ إِنِّي إِمَامٌ مُفْتَرَضٌ طَاعَتِي وَ اللَّهِ مَا ذَاكَ عَلَيَّ وَ إِنَّمَا قُلْتُ ذَلِكَ لَكُمْ عِنْدَ مَا بَلَغَنِي مِنِ اخْتِلَافِ كَلِمَتِكُمْ وَ تَشَتُّتِ أَمْرِكُمْ لِئَلَّا يَصِيرَ سِرُّكُمْ فِي يَدِ عَدُوِّكُمْ
Ibn Al-Saraj and Ibn Al-Mukary said, ‘By Allah-azwj! He-asws has enabled from himself-asws’. He-asws said: ‘Woe be unto you! And with what have I enabled? Do you want me-asws to come to Baghdad and say to Haroun that I-asws am an Imam-asws, obedience to me-asws is obligatory? By Allah-azwj! That is not upon me-asws (to do)! And rather, I-asws said to you all during what has reached me-asws of the differing in their words and the scattering of your affairs, lest your secrets end up in the hands of your enemies’.
قَالَ لَهُ ابْنُ أَبِي حَمْزَةَ لَقَدْ أَظْهَرْتَ شَيْئاً مَا كَانَ يُظْهِرُهُ أَحَدٌ مِنْ آبَائِكَ وَ لَا يَتَكَلَّمُ بِهِ
Ibn Abu Hamza said to him-asws, ‘You-asws have revealed something, no one from your-asws forefathers-asws had revealed nor had they-asws spoken with it!’
قَالَ بَلَى وَ اللَّهِ لَقَدْ تَكَلَّمَ بِهِ خَيْرُ آبَائِي رَسُولُ اللَّهِ ص لَمَّا أَمَرَهُ اللَّهُ أَنْ يُنْذِرَ عَشِيرَتَهُ الْأَقْرَبِينَ جَمَعَ مِنْ أَهْلِ بَيْتِهِ أَرْبَعِينَ رَجُلًا وَ قَالَ لَهُمْ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ فَكَانَ أَشَدُّهُمْ تَكْذِيباً وَ تَأْلِيباً عَلَيْهِ عَمُّهُ أَبُو لَهَبٍ
He-asws said: ‘Yes, by Allah-azwj! The best of my-asws forefathers-asws, Rasool-Allah-saww had spoken with it when Allah-azwj Commanded him-saww to warn his-asws near of kin. He-saww gathered forty men from his-saww family members and said to them: ‘I-saww am a Rasool-saww of Allah-azwj to you all!’ The severest of them in belying and rallying people against him-saww, was his-saww uncle Abu Lahab-la.
فَقَالَ لَهُمُ النَّبِيُّ ص إِنْ خَدَشَنِي خَدْشٌ فَلَسْتُ بِنَبِيٍّ فَهَذَا أَوَّلُ مَا أُبْدِعُ لَكُمْ مِنْ آيَةِ النُّبُوَّةِ
The Prophet-saww said to them: ‘If he-la were to even scratch me-saww with a scratch, then I-asws am not a Prophet-saww! So, this is the first of what I-asws am manifesting to you all from signs of the Prophet-hood’.
وَ أَنَا أَقُولُ إِنْ خَدَشَنِي هَارُونُ خَدْشاً فَلَسْتُ بِإِمَامٍ فَهَذَا أَوَّلُ مَا أُبْدِعُ لَكُمْ مِنْ آيَةِ الْإِمَامَةِ
And I-asws am saying, if Haroun were to even scratch me-asws with a scratch, then I-asws am not an Imam-asws. So, this is the first I-asws am manifesting to you all from signs of the Imamate’.
قَالَ لَهُ عَلِيٌّ إِنَّا رَوَيْنَا عَنْ آبَائِكَ ع أَنَّ الْإِمَامَ لَا يَلِي أَمْرَهُ إِلَّا إِمَامٌ مِثْلُهُ
Ali said to him-asws, ‘We are reporting from your-asws forefathers that the Imam-asws is such that no one would be in charge of his-asws matter (funeral) except and Imam-asws like him-asws’.
فَقَالَ لَهُ أَبُو الْحَسَنِ فَأَخْبِرْنِي عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع كَانَ إِمَاماً أَوْ كَانَ غَيْرَ إِمَامٍ قَالَ كَانَ إِمَاماً قَالَ فَمَنْ وَلِيُّ أَمْرِهِ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ
Abu Al-Hassan (Al-Reza)-asws said to him: ‘Inform me about Al-Husayn-asws Bin Ali-asws. Was he-asws an Imam-asws or he-asws was not an Imam-asws?’ He said, ‘He-asws was an Imam-asws’. He-asws said; ‘So who was in charge of his-asws matter?’ He said, ‘Ali-asws Bin Al Husayn-asws’.
قَالَ وَ أَيْنَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ كَانَ مَحْبُوساً فِي يَدِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ قَالَ خَرَجَ وَ هُمْ كَانُوا لَا يَعْلَمُونَ حَتَّى وَلِيَ أَمْرَ أَبِيهِ ثُمَّ انْصَرَفَ
He-asws said: ‘And where was Ali-asws Bin Al Husayn-asws? He-asws was a prisoner in the hands of Ubeydullah Bin Ziyad!’ He said, ‘He-asws had come out and they were not knowing, until he took charge of the matter of his-asws father-asws, then left’.
فَقَالَ لَهُ أَبُو الْحَسَنِ ع إِنَّ هَذَا [الَّذِي] أَمْكَنَ عَلِيَّ بْنَ الْحُسَيْنِ ع أَنْ يَأْتِيَ كَرْبَلَاءَ فَيَلِيَ أَمْرَ أَبِيهِ فَهُوَ يُمْكِنُ صَاحِبَ الْأَمْرِ أَنْ يَأْتِيَ بَغْدَادَ فَيَلِيَ أَمْرَ أَبِيهِ ثُمَّ يَنْصَرِفَ وَ لَيْسَ فِي حَبْسٍ وَ لَا فِي إِسَارٍ
Abu Al-Hassan-asws said to him: ‘This which enabled Ali-asws Bin Al-Husayn-asws that he-asws went to Karbala to take charge of the matter of his-asws father, it is what enables Master-asws of the command to go to Baghdad, take charge of the matter of his-asws father-asws, then he-asws left, and he-asws was neither in prison nor a captive’.
قَالَ لَهُ عَلِيٌّ إِنَّا رَوَيْنَا أَنَّ الْإِمَامَ لَا يَمْضِي حَتَّى يَرَى عَقِبَهُ
Ali said to him-asws, ‘We are reporting that the Imam-asws does no pass away until he-asws sees his-asws posterity (next Imam-asws)’.
قَالَ فَقَالَ أَبُو الْحَسَنِ ع أَ مَا رَوَيْتُمْ فِي هَذَا غَيْرَ هَذَا الْحَدِيثِ قَالَ لَا قَالَ بَلَى وَ اللَّهِ لَقَدْ رَوَيْتُمْ إِلَّا الْقَائِمَ وَ أَنْتُمْ لَا تَدْرُونَ مَا مَعْنَاهُ وَ لِمَ قِيلَ
He (the narrator) said, ‘Abu Al-Hassan-asws said: ‘Are you not reporting regarding this, other than this Hadeeth?’ He said, ‘No’. He-asws said: ‘Yes, by Allah-azwj! You have reported, ‘Except for Al-Qaim-asws’, and you are not knowing what its meaning is, and why it was said!’
قَالَ فَقَالَ لَهُ عَلِيٌّ بَلَى وَ اللَّهِ إِنَّ هَذَا لَفِي الْحَدِيثِ قَالَ لَهُ أَبُو الْحَسَنِ ع وَيْلَكَ كَيْفَ اجْتَرَأْتَ عَلَى شَيْءٍ تَدَعُ بَعْضَهُ
He (the narrator) said, ‘Ali said to him-asws, ‘Yes, by Allah-azwj! This (phrase) is in the Hadeeth’. Abu Al-Hassan-asws said to him: ‘Woe be unto you! How are you bold upon (reporting) something, leaving part of it?’
ثُمَّ قَالَ يَا شَيْخُ اتَّقِ اللَّهَ وَ لَا تَكُنْ مِنَ الَّذِينَ يَصُدُّونَ عَنْ دِينِ اللَّهِ تَعَالَى.
Then he-asws said: ‘O sheykh! Fear Allah-azwj and do not be from those who are hindering from the religion of Allah-azwj the Exalted!’’[46]
30- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ عُمَرَ الزَّيَّاتِ عَنِ ابْنِ أَبِي سَعِيدٍ الْمُكَارِي قَالَ دَخَلَ عَلَى الرِّضَا ع فَقَالَ لَهُ فَتَحْتَ بَابَكَ لِلنَّاسِ وَ قَعَدْتَ تُفْتِيهِمْ وَ لَمْ يَكُنْ أَبُوكَ يَفْعَلُ هَذَا قَالَ فَقَالَ لَيْسَ عَلَيَّ مِنْ هَارُونَ بَأْسٌ
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Al-Hassan Bin Musa, from Ali Bin Umar Al Zayyat, from Ibn Abu Saeed Al Mukary who said,
‘I entered to see Al-Reza-asws. He said to him-asws, ‘You-asws have opened your-asws door to the people and are sitting to issue verdicts to them, and your-asws father-asws did not happen to do this!’ He (the narrator) said, ‘He-asws said: ‘There wouldn’t be any problem upon me-asws from Haroun’.
فَقَالَ لَهُ أَطْفَأَ اللَّهُ نُورَ قَلْبِكَ وَ أَدْخَلَ الْفَقْرَ بَيْتَكَ وَيْلَكَ أَ مَا عَلِمْتَ أَنَّ اللَّهَ تَعَالَى أَوْحَى إِلَى مَرْيَمَ أَنَّ فِي بَطْنِكِ نَبِيّاً فَوَلَدَتْ مَرْيَمُ عِيسَى فَمَرْيَمُ مِنْ عِيسَى وَ عِيسَى مِنْ مَرْيَمَ وَ أَنَا مِنْ أَبِي وَ أَبِي مِنِّي
He-asws said to him: ‘May Allah-azwj Extinguish the Noor of your heart and Cause poverty to enter into your house! Don’t you know that Allah-azwj the Exalted Revealed to Maryam-as: “There is a Prophet-as in your-as belly!” Maryam-as gave birth to Isa-asws. So Maryam-as is from Isa-as, and Isa-as is from Maryam-as, and I-asws am from my-asws father-asws, and my-asws father-asws is from me-asws’.
قَالَ فَقَالَ لَهُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَقَالَ لَهُ مَا إِخَالُكَ تَسْمَعُ مِنِّي وَ لَسْتَ مِنْ غَنَمِي سَلْ
He (the narrator) said, ‘He said to him-asws, ‘I shall ask you about an issue’. He-asws said to him: ‘I-asws don’t mind whether you listen from me-asws (or not), and you aren’t from my-asws sheep (flock). Ask!’
فَقَالَ لَهُ رَجُلٌ حَضَرَتْهُ الْوَفَاةُ فَقَالَ مَا مَلَكْتُهُ قَدِيماً فَهُوَ حُرٌّ وَ مَا لَمْ يَمْلِكْهُ بِقَدِيمٍ فَلَيْسَ بِحُرٍّ
He said to him-asws, ‘The death presented to a man, so he said, ‘Whatever (slaves) I have owned of old (for a long time), so he is free, and what I have not owned of old (for a long time), he isn’t free’.
قَالَ وَيْلَكَ أَ مَا تَقْرَأُ هَذِهِ الْآيَةَ وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ فَمَا مَلَكَ قَبْلَ السِّتَّةِ الْأَشْهُرِ فَهُوَ قَدِيمٌ وَ مَا مَلَكَ بَعْدَ السِّتَّةِ الْأَشْهُرِ فَلَيْسَ بِقَدِيمٍ
He-asws said: ‘Woe be unto you! Have you not read this Verse: And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39]. So, whatever he had owned before six months, it is (considered) old, and whatever he owned after six months, he isn’t (considered) old’.
قَالَ فَقَالَ فَخَرَجَ مِنْ عِنْدِهِ قَالَ فَنَزَلَ بِهِ مِنَ الْفَقْرِ وَ الْبَلَاءِ مَا اللَّهُ بِهِ عَلِيمٌ.
He (the narrator) said, ‘He said, ‘He went out from his-asws presence’. He said, ‘Such poverty and the afflictions befell with him, what Allah-azwj is a Knower with it’’.[47]
31- كش، رجال الكشي إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ دَاوُدَ بْنِ مُحَمَّدٍ النَّهْدِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: دَخَلَ ابْنُ الْمُكَارِي عَلَى الرِّضَا ع- فَقَالَ لَهُ بَلَّغَ اللَّهُ مِنْ قَدْرِكَ أَنْ تَدَّعِيَ مَا ادَّعَى أَبُوكَ
(The book) ‘Rijal’ of Al Kashy – Ibrahim Bin Muhammad Bin Al Abbas, from Ahmad Bin Idrees Al Qummy, from Muhammad Bin Ahmad, from Ibrahim Bin Hashim, from Dawood Bin Muhammad Al Nahdy, from one of our companions who said,
‘Ibn Al-Mukary entered to see Al-Reza-asws. He said to him-asws, ‘May Allah-azwj Cause you-asws to reach the worth of your-asws father-asws so you-asws can claim what your-asws father-asws had claimed!’
فَقَالَ لَهُ مَا لَكَ أَطْفَأَ اللَّهُ نُورَكَ وَ أَدْخَلَ بَيْتَكَ مِنَ الْفَقْرِ أَ مَا عَلِمْتَ أَنَّ اللَّهَ جَلَّ وَ عَلَا أَوْحَى إِلَى عِمْرَانَ أَنِّي أَهَبُ لَكَ ذَكَراً فَوَهَبَ لَهُ مَرْيَمَ فَوَهَبَ لِمَرْيَمَ عِيسَى وَ عِيسَى مِنْ مَرْيَمَ ثُمَّ ذَكَرَ مِثْلَهُ وَ ذَكَرَ فِيهِ أَنَا وَ أَبِي شَيْءٌ وَاحِدٌ.
He-asws said to him: ‘What is the matter with you? May Allah-azwj Extinguish your Noor and Cause poverty to enter into your house! Don’t you know that Allah-azwj Majestic and Exalted Revealed to Imran-as: “I-azwj shall be Granting you-as a male (child)!” But He-azwj Granted Maryam-as to him-as and Granted Isa-as to Maryam-as, and Isa-as is from Maryam-as’ – then he-asws mentioned similar to it and mentioned in it: ‘I-asws and my-asws father-asws are one thing!’’[48]
32- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ أَبِي عَلِيٍّ الْفَارِسِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ أَبِي سَعِيدٍ الزَّيَّاتِ قَالَ كُنْتُ مَعَ زِيَادٍ الْقَنْدِيِّ حَاجّاً وَ لَمْ نَكُنْ نَفْتَرِقُ لَيْلًا وَ لَا نَهَاراً فِي طَرِيقِ مَكَّةَ وَ بِمَكَّةَ وَ فِي الطَّوَافِ ثُمَّ قَصَدْتُهُ ذَاتَ لَيْلَةٍ فَلَمْ أَرَهُ حَتَّى طَلَعَ الْفَجْرُ فَقُلْتُ لَهُ غَمَّنِي إِبْطَاؤُكَ فَأَيَّ شَيْءٍ كَانَتِ الْحَالُ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Al-Hassan, from my father Ali-asws Al Farsy, from Muhammad Bin Isa, and Muhammad Bin Mihran, from Muhammad Bin Ismail Bin Abu Saeed Al Zayyat who said,
‘I was with Ziyad Al-Qandy as pilgrims, and we did not happen to separate neither at night nor at day in the road of Makkah, and at Makkah, and while performing the Tawaaf. Then, one night, I aimed to him, but did not see him until the dawn. I said to him, ‘Your delay has saddened me, so what has been the situation?’
قَالَ مَا زِلْتُ بِالْأَبْطَحِ مَعَ أَبِي الْحَسَنِ ع يَعْنِي أَبَا إِبْرَاهِيمَ وَ عَلِيٌّ ابْنُهُ ع عَلَى يَمِينِهِ فَقَالَ يَا أَبَا الْفَضْلِ أَوْ يَا زِيَادُ هَذَا ابْنِي عَلِيٌّ قَوْلُهُ قَوْلِي وَ فِعْلُهُ فِعْلِي فَإِنْ كَانَتْ لَكَ حَاجَةٌ فَأَنْزِلْهَا بِهِ وَ اقْبَلْ قَوْلَهُ فَإِنَّهُ لَا يَقُولُ عَلَى اللَّهِ إِلَّا الْحَقَّ
He said, ‘I did not cease to be at Al-Abtah with Abu Al-Hassan-asws, meaning Abu Ibrahim-asws, and his-asws son-asws Ali-asws was on his-asws right. He-asws said: ‘O Abu Al-Fazl!’ – or: ‘O Ziyad! This is my-asws son-asws Ali-asws. His-asws word is my-asws word, and his-asws deed is my-asws deed. So, if there is any need for you, then descend it with him-asws and accept his-asws word. He-asws will not be saying anything upon Allah-azwj except the truth!’
قَالَ ابْنُ أَبِي سَعِيدٍ فَمَكَثْنَا مَا شَاءَ اللَّهُ حَتَّى حَدَثَ مِنْ أَمْرِ الْبَرَامِكَةِ مَا حَدَثَ فَكَتَبَ زِيَادٌ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع يَسْأَلُهُ عَنْ ظُهُورِ هَذَا الْحَدِيثِ وَ الِاسْتِتَارِ فَكَتَبَ إِلَيْهِ أَبُو الْحَسَنِ أَظْهِرْ فَلَا بَأْسَ عَلَيْكَ مِنْهُمْ
Ibn Abu Saeed said, ‘We remained for as long as Allah-azwj so Desired, until it occurred from the matter of Barmakky what occurred. Ziyad wrote to Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws asking him-asws about revealing this Hadeeth and the concealment. Abu Al-Hassan-asws wrote to him: ‘Reveal, for there will be no problem upon you, from them’.
فَظَهَرَ زِيَادٌ فَلَمَّا حَدَّثَ الْحَدِيثَ قُلْتُ لَهُ يَا أَبَا الْفَضْلِ أَيُّ شَيْءٍ يَعْدِلُ بِهَذَا الْأَمْرِ فَقَالَ لِي لَيْسَ هَذَا أَوَانَ الْكَلَامِ فِيهِ قَالَ فَلَمَّا أَلْحَحْتُ عَلَيْهِ بِالْكَلَامِ بِالْكُوفَةِ وَ بَغْدَادَ وَ كُلَّ ذَلِكَ يَقُولُ لِي مِثْلَ ذَلِكَ إِلَى أَنْ قَالَ لِي فِي آخِرِ كَلَامِهِ وَيْحَكَ فَتُبْطِلُ هَذِهِ الْأَحَادِيثَ الَّتِي رَوَيْنَاهَا.
Ziyad revealed. When he narrated the Hadeeth. I said to him, ‘O Abu Al-Fazl! Which thing equates with this matter?’ He said to me, ‘This is not the time of talking about it’. When I pressed upon him with the talk at Al-Kufa and Baghdad, and during all that he was saying to me similar to that, until he said to me at the end of his talk, ‘Woe be to you! You are invalidating these Ahadeeth which we are reporting (i.e., the Waqifite position)’’.[49]
33- كش، رجال الكشي وَجَدْتُ بِخَطِّ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ شَاذَانَ قَالَ الْعُبَيْدِيُّ مُحَمَّدُ بْنُ عِيسَى حَدَّثَنِي الْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ قَالَ قَالَ عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ كُنْتُ وَاقِفاً فَحَجَجْتُ عَلَى تِلْكَ الْحَالَةِ فَلَمَّا صِرْتُ فِي مَكَّةَ خَلَجَ فِي صَدْرِي شَيْءٌ فَتَعَلَّقْتُ بِالْمُلْتَزَمِ ثُمَّ قُلْتُ اللَّهُمَّ قَدْ عَلِمْتَ طَلِبَتِي وَ إِرَادَتِي فَأَرْشِدْنِي إِلَى خَيْرِ الْأَدْيَانِ فَوَقَعَ فِي نَفْسِي أَنْ آتِيَ الرِّضَا ع
(The book) ‘Rijal’ of Al Kashy – I found in the handwriting of Abu Abdullah Muhammad Bin Shazan, ‘Al Ubeydi Muhammad Bin Isa said, ‘It is narrated to me by Al-Hassan Bin Ali Bin Fazzal who said, ‘Abdullah Bin Al Mugheira said,
‘I was a Waqifite. I performed Hajj upon that state. When I came to be in Makkah, something stirred in my chest, so I adhered with Al-Multazim (area between the door of the Kabah and the Black Stone), then I said, ‘O Allah-azwj! You-azwj Know of my request and my intention, so Guide me to the best of the religion’. And it occurred within myself that I should go to Al-Reza-asws.
فَأَتَيْتُ الْمَدِينَةَ فَوَقَفْتُ بِبَابِهِ وَ قُلْتُ لِلْغُلَامِ قُلْ لِمَوْلَاكَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ بِالْبَابِ فَسَمِعْتُ نِدَاءَهُ ادْخُلْ يَا عَبْدَ اللَّهِ بْنَ الْمُغِيرَةِ فَدَخَلْتُ فَلَمَّا نَظَرَ إِلَيَّ قَالَ قَدْ أَجَابَ اللَّهُ دَعْوَتَكَ وَ هَدَاكَ لِدِينِكَ
I came to Al-Medina and paused at his-asws door and said to the slave, ‘Tell your Master-asws, there is a man from the people of Al-Iraq at the door!’ I heard him-asws call out: ‘Enter, O Abdullah Bin Al-Mugheira!’ I entered. When he-asws looked at me, he-asws said: ‘Allah-azwj has Answered your supplication and has Guided you to your religion!’
فَقُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ وَ أَمِينُهُ عَلَى خَلْقِهِ.
I said, ‘I testify that you-asws are a Divine Authority of Allah-azwj and His-azwj Trustee upon His-azwj creatures’’.[50]
34- كش، رجال الكشي حَمْدَوَيْهِ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ وَ كَانَ مِنْ أَدْفَعِ النَّاسِ لِهَذَا الْأَمْرِ قَالَ خَاصَمَنِي مَرَّةً أَخِي مُحَمَّدٌ وَ كَانَ مُسْتَوِياً قَالَ فَقُلْتُ لَهُ لَمَّا طَالَ الْكَلَامُ بَيْنِي وَ بَيْنَهُ إِنْ كَانَ صَاحِبُكَ بِالْمَنْزِلَةِ الَّتِي تَقُولُ فَاسْأَلْهُ أَنْ يَدْعُوَ اللَّهَ لِي حَتَّى أَرْجِعَ إِلَى قَوْلِكُمْ
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Al-Hassan Bin Musa, from Yazeed Bin Is’haq, a poet, and he was from the most defending of the people, of this matter. He said,
‘Once my brother Muhammad disputed me, and he was upright. I said to him when the talk between me and his was prolonger, ‘If your companion (Al-Reza-asws) is at the status which you are saying, then ask him-asws to supplicate for me until I return to your word’.
قَالَ قَالَ لِي مُحَمَّدٌ فَدَخَلْتُ عَلَى الرِّضَا ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي أَخاً وَ هُوَ أَسَنُّ مِنِّي وَ هُوَ يَقُولُ بِحَيَاةِ أَبِيكَ وَ أَنَا كَثِيراً مَا أُنَاظِرُهُ فَقَالَ لِي يَوْماً مِنَ الْأَيَّامِ سَلْ صَاحِبَكَ إِنْ كَانَ بِالْمَنْزِلَةِ الَّتِي ذَكَرْتَ أَنْ يَدْعُوَ اللَّهَ لِي حَتَّى أَصِيرَ إِلَى قَوْلِكُمْ فَأَنَا أُحِبُّ أَنْ تَدْعُوَ اللَّهَ لَهُ
He (the narrator) said, ‘Muhammad said to me, ‘I entered to see Al-Reza-asws. I said to him-asws, ‘May I be sacrificed for you-asws! There is a brother of mine and he is older than me, and he is saying (believing) in the life of your-asws father-asws (being still alive), and I frequently tend to debate him! He said to me one day from the day, ‘Ask your companion if he-asws was at the status which you are mentioning, that he-asws supplicates to Allah-azwj for me until I come to your word’. So, I would love it if you-asws could supplicate to Allah-azwj for him’.
قَالَ فَالْتَفَتَ أَبُو الْحَسَنِ ع نَحْوَ الْقِبْلَةِ فَذَكَرَ مَا شَاءَ اللَّهُ أَنْ يُذْكَرَ ثُمَّ قَالَ اللَّهُمَّ خُذْ بِسَمْعِهِ وَ بَصَرِهِ وَ مَجَامِعِ قَلْبِهِ حَتَّى تَرُدَّهُ إِلَى الْحَقِّ
He (the narrator) said, ‘Abu Al-Hassan-asws turned towards the Qiblah for as long as Allah-azwj so Desired, and he did Zikr. Then he-asws said: ‘O Allah-azwj! Size him with his hearing, and his sight, and entirety of his heart until You-azwj Return him to the truth!’
قَالَ كَانَ يَقُولُ هَذَا وَ هُوَ رَافِعٌ يَدَهُ الْيُمْنَى
He (the narrator) said, ‘He-asws was saying this and he-asws was raising his-asws right hand’.
قَالَ فَلَمَّا قَدِمَ أَخْبَرَنِي بِمَا كَانَ فَوَ اللَّهِ مَا لَبِثْتُ إِلَّا يَسِيراً حَتَّى قُلْتُ بِالْحَقِ.
He (brother) said, ‘When he arrived (back), he informed me with what had happened. By Allah-azwj! I did not remain except a little, until I said (believed) with the truth’’.[51]
35- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِ أَنَّهُ لَمَّا مَضَى أَبُو الْحَسَنِ ع وَقَفَ عَلَيْهِ ثُمَّ نَظَرَ فِي نُجُومِهِ زَعَمَ أَنَّهُ قَدْ مَاتَ فَقَطَعَ عَلَى مَوْتِهِ وَ خَالَفَ أَصْحَابَهُ.
(The book) ‘Rijal’ of Al Kashy – Hamdawiya and Ibrahim, from Muhammad Bin Usman, from Abu Khalid Al Sijistany,
‘When Abu Al-Hassan (Musa-asws) passed away, he stopped by him-asws. Then he looked into his-asws stars and claimed that he-asws had died. He cut off upon his-asws death and opposed his (Waqifite) companions’’.[52]
36- كش، رجال الكشي نَصْرُ بْنُ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى الرِّضَا ع وَ أَنَا شَاكٌّ فِي إِمَامَتِهِ وَ كَانَ زَمِيلِي فِي طَرِيقِي رَجُلٌ يُقَالُ لَهُ مُقَاتِلُ بْنُ مُقَاتِلٍ وَ كَانَ قَدْ مَضَى عَلَى إِمَامَتِهِ بِالْكُوفَةِ فَقُلْتُ لَهُ عَجِلْتَ فَقَالَ عِنْدِي فِي ذَلِكَ بُرْهَانٌ وَ عِلْمٌ
(The book) ‘Rijal’ of Al Kashy – Nasr Bin Al Sabah, from Is’haq Bin Muhammad Al Basry, from Al Qasim Bin Yahya, from Husayn Bin Umar Bin Yazeed who said,
‘I entered to see Al-Reza-asws and I was doubting regarding his-asws Imamate, and my co-traveller was a man called Muqatil Bin Muqatil, and he had gone upon his-asws Imamate at Al-Kufa. I said to him, ‘You have been hasty’. He said, ‘There is proof and knowledge with me regarding that’.
قَالَ الْحُسَيْنُ فَقُلْتُ لِلرِّضَا ع مَضَى أَبُوكَ قَالَ إِي وَ اللَّهِ وَ إِنِّي لَفِي الدَّرَجَةِ الَّتِي فِيهَا رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع وَ مَنْ كَانَ أَسْعَدَ بِبَقَاءِ أَبِي مِنِّي
Al-Husayn said, ‘I said to Al-Reza-asws, ‘Your-asws father-asws has passed away?’ He-asws said: ‘Yes, by Allah-azwj, and I-asws am in the rank in which were Rasool-Allah-saww and Amir Al-Momineen-asws, and who would be happier with the remaining alive of my-asws father-asws, than me-asws?’
ثُمَّ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ الْعَارِفُ لِلْإِمَامَةِ حِينَ يَظْهَرُ الْإِمَامُ
Then he-asws said: ‘Allah-azwj Blessed and Exalted is Saying: And the foremost are the foremost [56:10], the recognisers of the Imamate when the Imam-asws appears’.
ثُمَّ قَالَ مَا فَعَلَ صَاحِبُكَ فَقُلْتُ مَنْ قَالَ مُقَاتِلُ بْنُ مُقَاتِلٍ الْمَسْنُونُ الْوَجْهِ الطَّوِيلُ اللِّحْيَةِ الْأَقْنَى الْأَنْفِ وَ قَالَ أَمَا إِنِّي مَا رَأَيْتُهُ وَ لَا دَخَلَ عَلَيَّ وَ لَكِنَّهُ آمَنَ وَ صَدَّقَ فَاسْتَوْصِ بِهِ
Then he-asws said: ‘What happened to your companion?’ I said, ‘Who?’ He-asws said: ‘Muqatil Bin Muqatil, the elderly of face, long of beard, narrow of nose’. And he-asws said: ‘But, I-asws have not seen him, nor has he entered to see me-asws, but he believed and ratified, so I-asws am advising with him’.
قَالَ فَانْصَرَفْتُ مِنْ عِنْدِهِ إِلَى رَحْلِي فَإِذَا مُقَاتِلٌ رَاقِدٌ فَحَرَّكْتُهُ ثُمَّ قُلْتُ لَكَ بِشَارَةٌ عِنْدِي لَا أُخْبِرُكَ بِهَا حَتَّى تَحْمَدَ اللَّهَ مِائَةَ مَرَّةٍ فَفَعَلَ ثُمَّ أَخْبَرْتُهُ بِمَا كَانَ.
He (the narrator) said, ‘I left from his-asws presence to my riding animal, and there was Muqatil sleeping. I moved him, then said, ‘There is glad tidings for you with me. I will not inform you until you Praise Allah-azwj one hundred times!’ He did so, then I informed him with what had happened’’.[53]
باب 11 وصاياه و صدقاته صلوات الله عليه
CHAPTER 11 – HIS-asws BEQUESTS AND HIS-asws CHARITIES, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- ن، عيون أخبار الرضا عليه السلام ابْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ أَنَّ إِبْرَاهِيمَ بْنَ عَبْدِ اللَّهِ الْجَعْفَرِيَّ حَدَّثَهُ عَنْ عِدَّةٍ مِنْ أَهْلِ بَيْتِهِ أَنَّ أَبَا إِبْرَاهِيمَ مُوسَى بْنَ جَعْفَرٍ ع أَشْهَدَ عَلَى وَصِيَّتِهِ إِسْحَاقَ بْنَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ إِبْرَاهِيمَ بْنَ مُحَمَّدٍ الْجَعْفَرِيَ وَ جَعْفَرَ بْنَ صَالِحٍ وَ مُعَاوِيَةَ الْجَعْفَرِيَّيْنِ وَ يَحْيَى بْنَ الْحُسَيْنِ بْنِ زَيْدٍ وَ سَعْدَ بْنَ عِمْرَانَ الْأَنْصَارِيَ وَ مُحَمَّدَ بْنَ الْحَارِثِ الْأَنْصَارِيَ وَ يَزِيدَ بْنَ سَلِيطٍ الْأَنْصَارِيَ وَ مُحَمَّدَ بْنَ جَعْفَرٍ الْأَسْلَمِيَ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Ibn Idrees, from Muhammad Bin Abu Al Suhban, from Abdullah Bin Muhammad Al Hajjal that Ibrahim Bin Abdullah Al-Ja’fary, from a number of his family members,
‘Abu Ibrahim Musa-asws Bin Ja’far-asws, his-asws bequest was witnessed upon by Is’haq son of Ja’far-asws Bin Muhammad-asws, and Ibrahim Muhammad Al-Ja’fary, and Ja’far Bin Salih, and Muawiya Al-Ja’fary, and Yahya Bin Al-Husayn Bin Zayd, and Sa’ad Bin Imran Al-Ansary Al-Ansary, and Muhammad Bin Al-Haris Al-Ansary, and Yazeed Bin Saleyr Al-Ansary, and Muhammad Ja’far Al-Aslamy.
بَعْدَ أَنْ أَشْهَدَهُمْ أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ وَ أَنَّ الْبَعْثَ بَعْدَ الْمَوْتِ حَقٌّ وَ أَنَّ الْحِسَابَ وَ الْقِصَاصَ حَقٌّ وَ أَنَّ الْوُقُوفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ حَقٌّ وَ أَنَّ مَا جَاءَ بِهِ مُحَمَّدٌ ص حَقٌّ حَقٌّ حَقٌّ وَ أَنَّ مَا نَزَلَ بِهِ الرُّوحُ الْأَمِينُ حَقٌّ عَلَى ذَلِكَ أَحْيَا وَ عَلَيْهِ أَمُوتُ وَ عَلَيْهِ أُبْعَثُ إِنْ شَاءَ اللَّهُ
After having them witness, he-asws testified: ‘There is no god except Allah-azwj Alone, there being no associates for Him-azwj, and that Muhammad-asws is His-azwj servant and His-azwj Rasool-saww, And the Hour is coming, there is no doubt in it, and that Allah will Resurrect the ones in the graves [22:7], and that the Resurrection after the death is true, and that the Reckoning and the retaliation are true, and that the pausing in front of Allah-azwj Mighty and Majestic is true, and that whatever Muhammad-saww had come with was true, true, true, and that whatever the Trustworthy Spirit had descended with was true, and upon it I-asws am dying, and upon it I-asws shall be Resurrected, if Allah-azwj so Desires.
أُشْهِدُهُمْ أَنَّ هَذِهِ وَصِيَّتِي بِخَطِّي وَ قَدْ نَسَخْتُ وَصِيَّةَ جَدِّي أَمِيرِ الْمُؤْمِنِينَ ع وَ وَصَايَا الْحَسَنِ وَ الْحُسَيْنِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ وَصِيَّةِ مُحَمَّدِ بْنِ عَلِيٍّ وَ وَصِيَّةِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَبْلَ ذَلِكَ حَرْفاً بِحَرْفٍ
I-asws keep them as witnesses that this is my-asws bequest in my-asws handwriting, and I-asws have copied a bequest of my-asws grandfather-asws Amir Al-Momineen-asws, and bequests of Al-Hassan-asws and Al-Husayn-asws, and Ali-asws Bin Al-Husayn-asws, and bequest of Muhammad-asws Bin Ali-asws, and bequest of Ja’far-asws Bin Muhammad-asws before that, word by word.
وَ أَوْصَيْتُ بِهَا إِلَى عَلِيٍّ ابْنِي وَ بَنِيَّ بَعْدَهُ إِنْ شَاءَ وَ آنَسَ مِنْهُمْ رُشْداً وَ أَحَبَّ إِقْرَارَهُمْ فَذَلِكَ لَهُ وَ إِنْ كَرِهَهُمْ وَ أَحَبَّ أَنْ يُخْرِجَهُمْ فَذَلِكَ لَهُ وَ لَا أَمْرَ لَهُمْ مَعَهُ
And I-asws bequeath with it to my-asws son-asws Ali-asws, and my-asws sons after him-asws, if Allah-azwj so Desires, and I-asws discern (recognise) rightful guidance from them, and I-asws love their acknowledgment. So that is for him-asws, and even if he-asws dislikes them and loves to expel them, that is up to him-asws, and there is no command for them along with him-asws.
وَ أَوْصَيْتُ إِلَيْهِ بِصَدَقَاتِي وَ أَمْوَالِي وَ صِبْيَانِيَ الَّذِينَ خَلَّفْتُ وَ وُلْدِي وَ إِلَى إِبْرَاهِيمَ وَ الْعَبَّاسِ وَ إِسْمَاعِيلَ وَ أَحْمَدَ وَ أُمِّ أَحْمَدَ وَ إِلَى عَلِيٍّ أَمْرَ نِسَائِي دُونَهُمْ وَ ثُلُثَ صَدَقَةِ أَبِي وَ أَهْلِ بَيْتِي
And I-asws bequeath to him-asws with my-asws charities, and my-asws wealth, and my-asws children, those I-asws am leaving behind, and my-asws children, and to Ibrahim, and Al-Abbas, and Ismail, and Ahmad, and Umm Ahmad. And to Ali-asws are (affairs of) my-asws wives besides them, and a third of the charities of my-asws father-asws and my-asws family.
يَضَعُهُ حَيْثُ يَرَى وَ يَجْعَلُ مِنْهُ مَا يَجْعَلُ ذُو الْمَالِ فِي مَالِهِ إِنْ أَحَبَّ أَنْ يُجِيزَ مَا ذَكَرْتُ فِي عِيَالِي فَذَاكَ إِلَيْهِ وَ إِنْ كَرِهَ فَذَاكَ إِلَيْهِ وَ إِنْ أَحَبَّ أَنْ يَبِيعَ أَوْ يَهَبَ أَوْ يَنْحَلَ أَوْ يَتَصَدَّقَ عَلَى غَيْرِ مَا وَصَّيْتُهُ فَذَاكَ إِلَيْهِ وَ هُوَ أَنَا فِي وَصِيَّتِي فِي مَالِي وَ فِي أَهْلِي وَ وُلْدِي
He-asws can place it wherever he views fit and make from it what he-asws makes the one with the one in his wealth. If he-asws likes he can allow what I-asws have mentioned regarding my-asws dependants, so that is up to him-asws. And if he dislikes it, so that is up to him-asws. And if he-asws likes, he-asws can sell, or gift, or separate it, or donate it upon other than I-asws am bequeathing, so that is up to him-asws, and he-asws is (like) me-asws in my-asws bequest, regarding my-asws wealth, and regarding my-asws family members and my-asws children.
وَ إِنْ رَأَى أَنْ يُقِرَّ إِخْوَتَهُ الَّذِينَ سَمَّيْتُهُمْ فِي صَدْرِ كِتَابِي هَذَا أَقَرَّهُمْ وَ إِنْ كَرِهَ فَلَهُ أَنْ يُخْرِجَهُمْ غَيْرَ مَرْدُودٍ عَلَيْهِ وَ إِنْ أَرَادَ رَجُلٌ مِنْهُمْ أَنْ يُزَوِّجَ أُخْتَهُ فَلَيْسَ لَهُ أَنْ يُزَوِّجَهَا إِلَّا بِإِذْنِهِ وَ أَمْرِهِ
And if he-asws views fit, to endorse his-asws brothers, those whom I-asws have mentioned them in the beginning of this letter of mine, he-asws can endorse them, and if he-asws dislikes it, for him-asws is to expel them without repulsion upon it. And if a man from them (relatives) wants to marry his-asws sister (my-asws daughter so he-asws is the Guardian of my-asws daughters), then it isn’t for him to marry her except by his-asws permission and his-asws instructions.
وَ أَيُّ سُلْطَانٍ كَشَفَهُ عَنْ شَيْءٍ أَوْ حَالَ بَيْنَهُ وَ بَيْنَ شَيْءٍ مِمَّا ذَكَرْتُ فِي كِتَابِي فَقَدْ بَرِئَ مِنَ اللَّهِ تَعَالَى وَ مِنْ رَسُولِهِ وَ اللَّهُ وَ رَسُولُهُ مِنْهُ بَرِيئَانِ وَ عَلَيْهِ لَعْنَةُ اللَّهِ وَ لَعْنَةُ اللَّاعِنِينَ وَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ النَّبِيِّينَ وَ الْمُرْسَلِينَ أَجْمَعِينَ وَ جَمَاعَةِ الْمُؤْمِنِينَ
And whichever authority (person) uncovers him-asws from something, or hinders between him-asws and anything from what I-asws have mentioned in my-asws letter, so he (that person) is disavowed from Allah-azwj the Exalted and from His-azwj Rasool-saww, and Allah-azwj and His-azwj Rasool-saww are disavowed from him (that person), and upon him is the Curse of Allah-azwj, and curses of the cursing ones, and the Angels of Proximity, and the Prophets-as and the Messengers-as altogether, and a group of the Momineen.
وَ لَيْسَ لِأَحَدٍ مِنَ السَّلَاطِينِ أَنْ يَكْشِفَهُ عَنْ شَيْءٍ لِي عِنْدَهُ مِنْ بِضَاعَةٍ وَ لَا لِأَحَدٍ مِنْ وُلْدِي وَ لِي عِنْدَهُ مَالٌ وَ هُوَ مُصَدَّقٌ فِيمَا ذَكَرَ مِنْ مَبْلَغِهِ إِنْ أَقَلَّ وَ أَكْثَرَ فَهُوَ الصَّادِقُ
And it isn’t for anyone from the authorities that he uncovers from anything of mine-asws with him-asws, from chattels, nor is it for anyone from my-asws children, and there is wealth for me-asws with him, and he is ratified regarding when he mentions, from its extent, even if it is less and more, so he is to be ratified.
وَ إِنَّمَا أَرَدْتُ بِإِدْخَالِ الَّذِينَ أَدْخَلْتُ مَعَهُ مِنْ وُلْدِيَ التَّنْوِيهَ بِأَسْمَائِهِمْ وَ أَوْلَادِيَ الْأَصَاغِرُ وَ أُمَّهَاتُ أَوْلَادِي مَنْ أَقَامَ مِنْهُنَّ فِي مَنْزِلِهَا وَ فِي حِجَابِهَا فَلَهَا مَا كَانَ يَجْرِي عَلَيْهَا فِي حَيَاتِي إِنْ أَرَادَ ذَلِكَ وَ مَنْ خَرَجَ مِنْهُنَّ إِلَى زَوْجٍ فَلَيْسَ لَهَا أَنْ تَرْجِعَ حُزَانَتِي إِلَّا أَنْ يَرَى عَلِيٌّ ذَلِكَ
And rather, I wanted the inclusion of the ones I-asws from my-asws sons with him-asws, indication by their names, and my-asws young children, and mothers of my-asws children. One from them who stays in her house and in her veil, for her would be whatever had been flowing to her during my-asws lifetime if he-asws wants that. And the one from them who exits to a husband, it isn’t for her that she returns to my-asws treasurer except if Ali-asws deems that proper.
وَ لَا يُزَوِّجَ بَنَاتِي أَحَدٌ مِنْ إِخْوَتِهِنَّ و مِنْ أُمَّهَاتِهِنَّ وَ لَا سُلْطَانٌ وَ لَا عُمِلَ لَهُنَّ إِلَّا بِرَأْيِهِ وَ مَشُورَتِهِ فَإِنْ فَعَلُوا ذَلِكَ فَقَدْ خَالَفُوا اللَّهَ تَعَالَى وَ رَسُولَهُ ص وَ حَادُّوهُ فِي مُلْكِهِ وَ هُوَ أَعْرَفُ بِمَنَاكِحِ قَوْمِهِ إِنْ أَرَادَ أَنْ يُزَوِّجَ زَوَّجَ وَ إِنْ أَرَادَ أَنْ يَتْرُكَ تَرَكَ قَدْ أَوْصَيْتُهُنَّ بِمِثْلِ مَا ذَكَرْتُ فِي صَدْرِ كِتَابِي وَ أُشْهِدُ اللَّهَ عَلَيْهِنَّ
And no one from my-asws daughters get married, and from their mothers, nor is there any authority, nor can it be worked for them except by his-asws view and his-asws consultation. If they were to do that, so they would have opposed Allah-azwj the Exalted and His-azwj Rasool-saww, and they would have rejected Him-azwj regarding His-azwj Kingdom, and he-asws is more knowing with the marriages of his-asws people, if he-asws wants to get them married, he-asws will get them married, and if he-asws wants to leave, then she would be left. I-asws have bequeathed them with similar to what I-asws am mentioning, in the beginning of my-asws letter, and I-asws keep Allah-azwj as Witness upon them.
وَ لَيْسَ لِأَحَدٍ أَنْ يَكْشِفَ وَصِيَّتِي وَ لَا يَنْشُرَهَا وَ هِيَ عَلَى مَا ذَكَرْتُ وَ سَمَّيْتُ فَمَنْ أَسَاءَ فَعَلَيْهِ وَ مَنْ أَحْسَنَ فَلِنَفْسِهِ وَ ما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ
And it isn’t for anyone that he uncovers my-asws bequest, nor publicise it, and it is upon what I-asws have mentioned and named. So, the one who is evil, it would be against him, and one who is good, it is for himself, and your Lord-azwj is not the least unjust to the servants.
وَ لَيْسَ لِأَحَدٍ مِنْ سُلْطَانٍ وَ لَا غَيْرِهِ أَنْ يَفُضَّ كِتَابِيَ الَّذِي خَتَمْتُ عَلَيْهِ أَسْفَلَ فَمَنْ فَعَلَ ذَلِكَ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ غَضَبُهُ وَ الْمَلائِكَةُ بَعْدَ ذلِكَ ظَهِيرٌ وَ جَمَاعَةِ الْمُسْلِمِينَ وَ الْمُؤْمِنِينَ وَ خَتَمَ مُوسَى بْنُ جَعْفَرٍ وَ الشُّهُودُ
And there isn’t any authority for anyone, nor for anyone else that he breaks open my-asws letter which I-asws am sealing upon below. The one who does that, upon him is the Curse of Allah-azwj and His-azwj Wrath, and the Angels after that are the backers, and a group of Muslims and the Momineen’. And Musa-asws Bin Ja’far-asws sealed, and (so did) the witnesses.
قَالَ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْجَعْفَرِيُّ قَالَ الْعَبَّاسُ بْنُ مُوسَى ع لِابْنِ عِمْرَانَ الْقَاضِي الطَّلْحِيِّ إِنَّ أَسْفَلَ هَذَا الْكِتَابِ كَنْزٌ لَنَا وَ جَوْهَرٌ يُرِيدُ أَنْ يَحْتَجِزَهُ دُونَنَا وَ لَمْ يَدَعْ أَبُونَا شَيْئاً إِلَّا جَعَلَهُ لَهُ وَ تَرَكَنَا عَالَةً
Abdullah Bin Muhammad Al-Ja’fary said, ‘Al-Abbas son of Musa-asws said to Ibn Imran the judge, ‘The bottom part of this letter is a treasure for us and jewels. He-asws wants to hold it besides us, and our father-asws did not leave out anything except he-asws made it to be for him-asws and left us destitute’.
فَوَثَبَ عَلَيْهِ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الْجَعْفَرِيُّ فَأَسْمَعَهُ وَ وَثَبَ إِلَيْهِ إِسْحَاقُ بْنُ جَعْفَرٍ فَفَعَلَ بِهِ مِثْلَ ذَلِكَ فَقَالَ الْعَبَّاسُ لِلْقَاضِي أَصْلَحَكَ اللَّهُ فُضَّ الْخَاتَمَ وَ اقْرَأْ مَا تَحْتَهُ فَقَالَ لَا أَفُضُّهُ لَا يَلْعَنُنِي أَبُوكَ فَقَالَ الْعَبَّاسُ أَنَا أَفُضُّهُ قَالَ ذَلِكَ إِلَيْكَ
Ibrahim Bin Muhammad Al-Ja’fary leapt upon him and made him hear. And Is’haq son of Ja’far-asws leapt to him and did with him similar to that. Al-Abbas said to the judge, ‘May Allah-azwj Keep you well! Break the seal and read what is beneath it!’ He said, ‘I will not break it. Your father-asws’s curse will not be upon me’. Al-Abbas said, ‘I shall break it!’ He said, ‘That is up to you’.
فَفَضَّ الْعَبَّاسُ الْخَاتَمَ فَإِذَا فِيهِ إِخْرَاجُهُمْ مِنَ الْوَصِيَّةِ وَ إِقْرَارُ عَلِيٍّ وَحْدَهُ وَ إِدْخَالُهُ إِيَّاهُمْ فِي وَلَايَةِ عَلِيٍّ إِنْ أَحَبُّوا أَوْ كَرِهُوا أَوْ صَارُوا كَالْأَيْتَامِ فِي حَجْرِهِ وَ أَخْرَجَهُمْ مِنْ حَدِّ الصَّدَقَةِ وَ ذِكْرِهَا
Al-Abbas broke the seal, and there in it was their expulsion from the bequest and the acknowledgment of Ali-asws alone, and his-asws including them in the governance of Ali-asws, whether they like it, or dislike it, or become like orphans in his-asws lap, and he-asws had expelled them from the limit of charities and mentioned it.
ثُمَّ الْتَفَتَ عَلِيُّ بْنُ مُوسَى ع إِلَى الْعَبَّاسِ فَقَالَ يَا أَخِي إِنِّي لَأَعْلَمُ أَنَّهُ إِنَّمَا حَمَلَكُمْ عَلَى هَذَا الْغُرَّامُ وَ الدُّيُونُ الَّتِي عَلَيْكُمْ فَانْطَلِقْ يَا سَعْدُ فَتَعَيَّنْ لِي مَا عَلَيْهِمْ وَ اقْضِهِ عَنْهُمْ وَ اقْبِضْ ذِكْرَ حُقُوقِهِمْ وَ خُذْ لَهُمُ الْبَرَاءَةَ فَلَا وَ اللَّهِ لَا أَدَعُ مُوَاسَاتَكُمْ وَ بِرَّكُمْ مَا أَصْبَحْتُ وَ أَمْشِي عَلَى ظَهْرِ الْأَرْضِ فَقُولُوا مَا شِئْتُمْ
Then Ali-asws Bin Musa-asws turned to Al-Abbas and said, ‘O my-asws brother! I know that rather what had carried you upon doing this are the creditors and the debts which are upon you all. Go, O Sa’ad, and pinpoint for me-asws what (debts are) upon them and I-asws shall pay it off on their behalf and take their mentioned rights and take the receipt for them. No, by Allah-azwj! I-asws will not leave consoling you all and be righteous to you, for as long as I-asws am walking upon the surface of the earth. Speak whatever you like’.
فَقَالَ الْعَبَّاسُ مَا تُعْطِينَا إِلَّا مِنْ فُضُولِ أَمْوَالِنَا وَ مَا لَنَا عِنْدَكَ أَكْثَرُ
Al-Abbas said, ‘You-asws are not giving us except from the surplus (remnants) of our wealth, and what is for us, in your-asws possession, is more!’
فَقَالَ قُولُوا مَا شِئْتُمْ فَالْعِرْضُ عِرْضُكُمْ اللَّهُمَّ أَصْلِحْهُمْ وَ أَصْلِحْ بِهِمْ وَ اخْسَأْ عَنَّا وَ عَنْهُمُ الشَّيْطَانَ وَ أَعِنْهُمْ عَلَى طَاعَتِكَ وَ اللَّهُ عَلى ما نَقُولُ وَكِيلٌ
He said, ‘Speak whatever you like to, for the offer is your offer. O Allah-azwj! Correct them and Correct with them! And the Satan-la is mischievous from us and them and Assist them upon obeying You-azwj!’ And Allah-azwj is a Protector upon what we are saying’.
قَالَ الْعَبَّاسُ مَا أَعْرَفَنِي بِلِسَانِكَ وَ لَيْسَ لِمِسْحَاتِكَ عِنْدِي طِينٌ ثُمَّ إِنَّ الْقَوْمَ افْتَرَقُوا.
Al-Abbas said, ‘You-asws did not recognise me with your-asws tongue, and there is no clay with me for your anointing (a metaphor)’. Then the group dispersed’’.[54]
2- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ بَعَثَ إِلَيَّ أَبُو الْحَسَنِ ع بِوَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ بَعَثَ إِلَيَّ بِصَدَقَةِ أَبِيهِ مَعَ أَبِي إِسْمَاعِيلَ مُصَادِفٍ وَ ذَكَرَ صَدَقَةَ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ صَدَقَةَ نَفْسِهِ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – My father, from Ahmad Bin Idrees, from Muhammad Bin Abu Al Suhban, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Al-Hassan-asws dispatched to me the bequest of Amir Al-Momineen-asws and sent to me the charities of his-asws father-asws with my father Ismail Musadif, and he mentioned the charities of Ja’far-asws Bin Muhammad-asws, and charities of himself: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ هَذَا مَا تَصَدَّقَ بِهِ مُوسَى بْنُ جَعْفَرٍ تَصَدَّقَ بِأَرْضِهِ مَكَانَ كَذَا وَ كَذَا وَ حُدُودُ الْأَرْضِ كَذَا وَ كَذَا كُلِّهَا وَ نَخْلِهَا وَ أَرْضِهَا وَ مَائِهَا وَ أَرْجَائِهَا وَ حُقُوقِهَا وَ شِرْبِهَا مِنَ الْمَاءِ وَ كُلِّ حَقٍّ هُوَ لَهَا فِي مَرْفَعٍ أَوْ مَظْهَرٍ أَوْ عُنْصُرٍ أَوْ مِرْفَقٍ أَوْ سَاحَةٍ أَوْ مَسِيلٍ أَوْ عَامِرٍ أَوْ غَامِرٍ
‘In the Name of Allah-azwj the Beneficent, the Merciful. This is what is being donated with my Musa-asws Bin Ja’far-asws. He-asws donates his-asws land in such and such place, and the boundaries of the land are such and such, all of it, and its palm trees, and its land, and its water, and its parts, and its rights, and its drinking from the water, and every right it is for it, whether it is raised, or apparent, or elements, or attachments, or area, or water channel, or inhabited, or barren.
تَصَدَّقَ بِجَمِيعِ حَقِّهِ مِنْ ذَلِكَ عَلَى وُلْدِهِ مِنْ صُلْبِهِ الرِّجَالِ وَ النِّسَاءِ يَقْسِمُ وَالِيهَا مَا أَخْرَجَ اللَّهُ عَزَّ وَ جَلَّ مِنْ غَلَّتِهَا بَعْدَ الَّذِي يَكْفِيهَا فِي عِمَارَتِهَا وَ مَرَافِقِهَا وَ بَعْدَ ثَلَاثِينَ عَذْقاً يُقْسَمُ فِي مَسَاكِينِ أَهْلِ الْقَرْيَةِ بَيْنَ وُلْدِ مُوسَى بْنِ جَعْفَرٍ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ
He-asws donates with entirety of his-asws rights from that to his-asws children from his-asws lineage, the men and the women. Its custodian would divide whatever Allah-azwj Mighty and Majestic Brings forth of its yield after that which suffices regarding its building and its counterparts, and after thirty clusters have been distributed among the poor people of the town, between the children of Musa-asws Bin Ja’far-asws, for the male being the share of two females.
فَإِنْ تَزَوَّجَتِ امْرَأَةٌ مِنْ وُلْدِ مُوسَى بْنِ جَعْفَرٍ فَلَا حَقَّ لَهَا فِي هَذِهِ الصَّدَقَةِ حَتَّى تَرْجِعَ إِلَيْهَا بِغَيْرِ زَوْجٍ فَإِنْ رَجَعَتْ كَانَتْ لَهَا مِثْلُ حَظِّ الَّتِي لَمْ تَتَزَوَّجْ مِنْ بَنَاتِ مُوسَى
If a woman from the children of Musa-asws Bin Ja’far-asws were to get married, then there would be no right for her in these charities until she returns to it without a husband. If she returns, then for her would be a share like that of the daughters of Musa-asws who did not marry.
وَ مَنْ تُوُفِّيَ مِنْ وُلْدِ مُوسَى وَ لَهُ وَلَدٌ فَوَلَدُهُ عَلَى سَهْمِ أَبِيهِمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ عَلَى مِثْلِ مَا شَرَطَ مُوسَى بَيْنَ وُلْدِهِ مِنْ صُلْبِهِ
And one from the children of Musa-asws who dies and there are children for him, then his children would be upon a share of their father, for the male being the share of two females, upon similar to what Musa-asws stipulated between his-asws children from his-asws lineage.
وَ مَنْ تُوُفِّيَ مِنْ وُلْدِ مُوسَى وَ لَمْ يَتْرُكْ وَلَداً رُدَّ حَقُّهُ عَلَى أَهْلِ الصَّدَقَةِ وَ لَيْسَ لِوُلْدِ بَنَاتِي فِي صَدَقَتِي هَذِهِ حَقٌّ إِلَّا أَنْ يَكُونَ آبَاؤُهُمْ مِنْ وُلْدِي وَ لَيْسَ لِأَحَدٍ فِي صَدَقَتِي حَقٌّ مَعَ وُلْدِي وَ وُلْدِ وُلْدِي وَ أَعْقَابِهِمْ مَا بَقِيَ مِنْهُمْ أَحَدٌ
And the one from the children of Musa-asws who dies and does not leave behind a child, his right would be returning to the people of the charity. And there is no right for the children of my-asws daughters in this charity of mine, except if their father happens to be from my-asws sons. And there isn’t any right in my-asws charity with my-asws sons, and sons of my-asws sons, and their posterity, for as long as one of them remain.
فَإِنِ انْقَرَضُوا وَ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِي عَلَى وُلْدِ أَبِي مِنْ أُمِّي مَا بَقِيَ مِنْهُمْ أَحَدٌ مَا شَرَطْتُ بَيْنَ وُلْدِي وَ عَقِبِي
If they are extinct and there does not remain anyone of them, then my-asws charity is upon the sons of my-asws father-asws from my-asws mother-as, for as long as one of them remains, whatever is stipulated between my-asws children and my-asws posterity.
فَإِنِ انْقَرَضَ وُلْدُ أَبِي مِنْ أُمِّي وَ أَوْلَادُهُمْ فَصَدَقَتِي عَلَى وُلْدِ أَبِي وَ أَعْقَابِهِمْ مَا بَقِيَ مِنْهُمْ أَحَدٌ فَإِنْ لَمْ يَبْقَ مِنْهُمْ أَحَدٌ فَصَدَقَتِي عَلَى الْأَوْلَى فَالْأَوْلَى حَتَّى يَرِثَ اللَّهُ الَّذِي وَرَثَهَا وَ هُوَ خَيْرُ الْوارِثِينَ
If the sons of my-asws father-asws from my-asws mother-as are extinct, then my-asws charity is upon the sons of my-asws father-asws and their posterity, for as long as one of them remains. If there does not remain anyone of them, then my-asws charity is upon the foremost, so the foremost, until Allah-azwj Causes to inherit that which is inherited, and He-azwj is the best of the Inheritors.
تَصَدَّقَ مُوسَى بْنُ جَعْفَرٍ بِصَدَقَتِهِ هَذِهِ وَ هُوَ صَحِيحٌ صَدَقَةً حَبِيساً بَتّاً بَتْلًا لَا مَثْنَوِيَّةَ فِيهَا وَ لَا رَدَّ أَبَداً ابْتِغَاءَ وَجْهِ اللَّهِ تَعَالَى وَ الدَّارِ الْآخِرَةِ وَ لَا يَحِلُّ لِمُؤْمِنٍ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أَنْ يَبِيعَهَا أَوْ يَبْتَاعَهَا أَوْ يَهَبَهَا أَوْ يَنْحَلَهَا أَوْ يُغَيِّرَ شَيْئاً مِمَّا وَضَعْتُهَا عَلَيْهِ حَتَّى يَرِثَ اللَّهُ الْأَرْضَ وَ مَنْ عَلَيْها
Musa Bin Ja’far-asws is donating with these charities of his-asws, and it is the correct charity, confined, defined, there is no dualism in it, nor any rebuttal ever, seeking the Face of Allah-azwj the Exalted, and the House of the Hereafter, and it is not permissible for a Momin believing in Allah-azwj and the last Day that he sells it, or buys it, or gifts it, or dissolves it, or alters anything from what I-asws am placing upon it, until Allah-azwj Causes to inherit the earth and the ones upon it.
وَ جَعَلَ صَدَقَتَهُ هَذِهِ إِلَى عَلِيٍّ وَ إِبْرَاهِيمَ فَإِنِ انْقَرَضَ أَحَدُهُمَا دَخَلَ الْقَاسِمُ مَعَ الْبَاقِي مَكَانَهُ فَإِنِ انْقَرَضَ أَحَدُهُمَا دَخَلَ إِسْمَاعِيلُ مَعَ الْبَاقِي مِنْهُمَا فَإِنِ انْقَرَضَ أَحَدُهُمَا دَخَلَ الْعَبَّاسُ مَعَ الْبَاقِي مِنْهُمَا فَإِنِ انْقَرَضَ أَحَدُهُمَا فَالْأَكْبَرُ مِنْ وُلْدِي يَقُومُ مَقَامَهُ فَإِنْ لَمْ يَبْقَ مِنْ وُلْدِي إِلَّا وَاحِدٌ فَهُوَ الَّذِي يَقُومُ بِهِ
And he-asws makes these charities of his-asws to Ali-asws, and Ibrahim. If one of them is extinct, Al Qasim would be included with the remaining one in his place. If one of them is extinct, Ismail would be included with the remaining one from them. If one of them is extinct, then Al-Abbas would be included with the remaining one of them two. If one of them is extinct, then the eldest one of my-asws sons would stand in his place. If there does not remain from my-asws sons except one, then he is the one who shall be standing with it’.
قَالَ وَ قَالَ أَبُو الْحَسَنِ ع إِنَّ أَبَاهُ قَدَّمَ إِسْمَاعِيلَ فِي صَدَقَتِهِ عَلَى الْعَبَّاسِ وَ هُوَ أَصْغَرُ مِنْهُ.
He (the narrator) said, ‘And Abu Al-Hassan-asws said, ‘His father-asws forwarded Ismail regarding his-asws charities over Al-Abbas, and he was younger than him’’.[55]
3- ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ قَالَ قُلْتُ لِإِبْرَاهِيمَ بْنِ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع مَا قَوْلُكَ فِي أَبِيكَ قَالَ هُوَ حَيٌّ قُلْتُ فَمَا قَوْلُكَ فِي أَخِيكَ أَبِي الْحَسَنِ ع قَالَ ثِقَةٌ صَدُوقٌ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Al Hamdany, from Ali, from his father, from Bakr Bin Salih who said,
‘I said to Ibrahim son of Abu Al-Hassan Musa-asws Bin Ja’far-asws, ‘What is your word regarding your father-asws?’ He said, ‘He-asws is still alive’. I said, ‘So what is your word regarding your brother-asws, Abu Al-Hassan-asws (Al-Reza-asws)?’ He said, ‘Trustworthy, truthful’.
قُلْتُ فَإِنَّهُ يَقُولُ إِنَّ أَبَاكَ قَدْ مَضَى قَالَ هُوَ أَعْلَمُ بِمَا يَقُولُ فَأَعَدْتُ عَلَيْهِ فَأَعَادَ عَلَيَّ قُلْتُ فَأَوْصَى أَبُوكَ قَالَ نَعَمْ قُلْتُ إِلَى مَنْ أَوْصَى قَالَ إِلَى خَمْسَةٍ مِنَّا وَ جَعَلَ عَلِيّاً ع الْمُقَدَّمَ عَلَيْنَا.
I said, ‘But, he-asws is saying that your father-asws has passed away!’ He said, ‘He-asws is more knowing with what he-asws says’. I reiterated to him, and he repeated unto me. I said, ‘Did your father-asws bequeath?’ He said, ‘Yes’. I said, ‘To whom did he-asws bequeath?’ He said, ‘To five of us, and he-asws made Ali-asws the head upon us’’.[56]
باب 12 أحوال أولاده و أزواجه صلوات الله عليه
CHAPTER 12 – SITUATIONS OF HIS-asws CHILDREN AND HIS-asws WIVES, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws
1- شا، الإرشاد كَانَ لِأَبِي الْحَسَنِ ع سَبْعَةٌ وَ ثَلَاثُونَ وَلَداً ذَكَراً وَ أُنْثَى مِنْهُمْ عَلِيُّ بْنُ مُوسَى الرِّضَا وَ إِبْرَاهِيمُ وَ الْعَبَّاسُ وَ الْقَاسِمُ لِأُمَّهَاتِ أَوْلَادٍ وَ إِسْمَاعِيلُ وَ جَعْفَرٌ وَ هَارُونُ وَ الْحَسَنُ لِأُمِّ وَلَدٍ وَ أَحْمَدُ وَ مُحَمَّدٌ وَ حَمْزَةُ لِأُمِّ وَلَدٍ وَ عَبْدُ اللَّهِ وَ إِسْحَاقُ وَ عُبَيْدُ اللَّهِ وَ زَيْدٌ وَ الْحُسَيْنُ وَ الْفَضْلُ وَ سُلَيْمَانُ لِأُمَّهَاتِ أَوْلَادٍ
(The book) ‘Al Irshad’ –
There were thirty-seven children for Abu Al-Hassan-asws, males and females. From them were Ali-asws Bin Musa Al-Reza-asws, and Ibrahim, and Al-Abbas, and Al-Qasim of the mothers of the children; and Ismail, and Ja’far, and Haroun, and Al-Hassan of a mother of the children; and Ahmad, and Muhammad and Hamza of a mother of the children; and Abdullah, and Is’haq, and Ubeydullah, and Zayd, and Al-Husayn, and Al-Fazl, and Suleyman of mothers of children.
وَ فَاطِمَةُ الْكُبْرَى وَ فَاطِمَةُ الصُّغْرَى وَ رُقَيَّةُ وَ حَكِيمَةُ وَ أُمُّ أَبِيهَا وَ رُقَيَّةُ الصُّغْرَى وَ كُلْثُمُ وَ أُمُّ جَعْفَرٍ وَ لُبَابَةُ وَ زَيْنَبُ وَ خَدِيجَةُ وَ عُلَيَّةُ وَ آمِنَةُ وَ حَسَنَةُ وَ بُرَيْهَةُ وَ عَائِشَةُ وَ أُمُّ سَلَمَةَ وَ مَيْمُونَةُ وَ أُمُّ كُلْثُومٍ
And Fatima Al-Kubra, and Fatima Al-Sughra, and Rukayya, and Hakeema, and Umm Abeeha, and Ruqaiya Al Sughra, and Kulsoom, and Umm Ja’far, and Lubabah, and Zainab, and Khadeeja, and Ulyah, and Aamina, and Hasanah, and Bureyha, and Ayesha, and Umm Salama, and Maymouna, and Umm Kulsoom.
وَ كَانَ أَفْضَلَ وُلْدِ أَبِي الْحَسَنِ مُوسَى ع وَ أَنْبَهَهُمْ وَ أَعْظَمَهُمْ قَدْراً وَ أَجْمَعَهُمْ فَضْلًا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى الرِّضَا ع
And the most superior of the children of Abu Al-Hassan Musa-asws, and their most advising, and their mightiest of worth, and their most of total merits was Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws.
وَ كَانَ أَحْمَدُ بْنُ مُوسَى كَرِيماً جَلِيلًا وَرِعاً وَ كَانَ أَبُو الْحَسَنِ مُوسَى يُحِبُّهُ وَ يُقَدِّمُهُ وَ وَهَبَ لَهُ ضَيْعَتَهُ الْمَعْرُوفَةَ بِالْيَسِيرَةِ وَ يُقَالُ إِنَّ أَحْمَدَ بْنَ مُوسَى رَضِيَ اللَّهُ عَنْهُ أَعْتَقَ أَلْفَ مَمْلُوكٍ.
And Ahmad son of Musa-asws was benevolent, majestic, devout, and Abu Al-Hassan Musa-asws used to love him-asws and would forward him and had gifted his-asws estate to him well-known as Al-Yaseera, and it is said that Ahmad son of Musa-asws, may Allah-azwj be Pleased with him, had liberated one thousand slaves’’.[57]
2- شا، الإرشاد مُحَمَّدُ بْنُ يَحْيَى عَنْ جَدِّهِ قَالَ سَمِعْتُ إِسْمَاعِيلَ بْنَ مُوسَى يَقُولُ خَرَجَ أَبِي بِوُلْدِهِ إِلَى بَعْضِ أَمْوَالِهِ بِالْمَدِينَةِ وَ سَمَّى ذَلِكَ الْمَالَ إِلَّا أَنَّ أَبَا الْحُسَيْنِ يَحْيَى نَسِيَ الِاسْمَ
(The book) ‘Al Irshad’ – Muhammad Bin Yahya, from his grandfather who said,
‘I heard Ismail son of Musa-asws saying, ‘My father-asws went out with his-asws children to one of his wealth (estates) at Al-Medina’ – and he had named that wealth (estate) except that Abu Al-Husayn Yahya (narrator) forgot the name.
قَالَ فَكُنَّا فِي ذَلِكَ الْمَكَانِ فَكَانَ مَعَ أَحْمَدَ بْنِ مُوسَى عِشْرُونَ مِنْ خَدَمِ أَبِي وَ حَشَمِهِ إِنْ قَامَ أَحْمَدُ قَامُوا مَعَهُ وَ إِنْ جَلَسَ جَلَسُوا مَعَهُ وَ أَبِي بَعْدَ ذَلِكَ يَرْعَاهُ بِبَصَرِهِ لَا يَغْفُلُ عَنْهُ فَمَا انْقَلَبْنَا حَتَّى انْشَجَّ أَحْمَدُ بْنُ مُوسَى بَيْنَنَا وَ كَانَ مُحَمَّدُ بْنُ مُوسَى مِنْ أَهْلِ الْفَضْلِ وَ الصَّلَاحِ.
He said, ‘We were in that place, and there were twenty servants of my father-asws with Ahmad son of Musa-asws. If Muhammad stood up, they would stand up with him, and if he sat down, they would sit down with him. And after that, my father-asws would take care of him with his-asws sight, not being heedless from him. We would not transfer until Ahmad son of Musa-asws would be between us. And Muhammad son of Musa-asws was from the people of merit and righteousness’’.[58]
3- شا، الإرشاد أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ جَدِّهِ قَالَ حَدَّثَتْنِي هَاشِمِيَّةُ مَوْلَاةُ رُقَيَّةَ بِنْتِ مُوسَى قَالَتْ كَانَ مُحَمَّدُ بْنُ مُوسَى صَاحِبَ وُضُوءٍ وَ صَلَاةٍ وَ كَانَ لَيْلَهُ كُلَّهُ يَتَوَضَّأُ وَ يُصَلِّي وَ يُسْمَعُ سَكْبُ الْمَاءِ ثُمَّ يُصَلِّي لَيْلًا ثُمَّ يَهْدَأُ سَاعَةً فَيَرْقُدُ
(The book) ‘Al Irshad’ – Abu Muhammad Al-Hassan Bin Muhammad Bin Yahya, from his grandfather who said,
‘It is narrated to me by Hashimiya a slave girl of Ruqayya daughter of Musa-asws, she said, ‘Muhammad son of Musa-asws was a person of wud’u and Salat, and he would be in wud’u all of his night, and he would pray Salat. And the pouring of the water would be heard, then he would pray Salat at night. Then he would calm down for a while, then lie down.
فَيَقُومُ وَ يُسْمَعُ سَكْبُ الْمَاءِ وَ الْوُضُوءُ ثُمَّ يُصَلِّي لَيْلًا ثُمَّ يَرْقُدُ سُوَيْعَةً ثُمَّ يَقُومُ فَيُسْمَعُ سَكْبُ الْمَاءِ وَ الْوُضُوءُ ثُمَّ يُصَلِّي وَ لَا يَزَالُ لَيْلَهُ كَذَلِكَ حَتَّى يُصْبِحَ وَ مَا رَأَيْتُهُ إِلَّا ذَكَرْتُ قَوْلَ اللَّهِ عَزَّ وَ جَلَ كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ
He would stand up, and pouring of the water would be heard, then he would pray Salat at night. Then he would sleep evenly. Then he would stand and pouring of the water would be heard and the wud’u, then he would pray Salat. And he would not cease his night like that until morning. And I did not see him except he mentioned Words of Allah-azwj Mighty and Majestic: It was little from the night what they used to sleep [51:17].
وَ كَانَ إِبْرَاهِيمُ بْنُ مُوسَى سَخِيّاً كَرِيماً وَ تَقَلَّدَ الْإِمْرَةَ عَلَى الْيَمَنِ فِي أَيَّامِ الْمَأْمُونِ مِنْ قِبَلِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ الَّذِي بَايَعَهُ أَبُو السَّرَايَا بِالْكُوفَةِ وَ مَضَى إِلَيْهَا فَفَتَحَهَا وَ أَقَامَ بِهَا مُدَّةً إِلَى أَنْ كَانَ مِنْ أَمْرِ أَبِي السَّرَايَا مَا كَانَ فَأَخَذَ لَهُ الْأَمَانَ مِنَ الْمَأْمُونِ
And Ibrahim son of Musa-asws was generous, benevolent, and he was collared with governance of Al-Yemen during the days of Al-Mamoun from the direction of Muhammad Bin Zayd son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, the one who had pledged allegiance to Abu Al-Saraya At Al-Kufa, and he went to it. He conquered it and stayed at it for a period until it was from the matter of Abu Al-Saraya what happened. So he took the amnesty for him from Al-Mamoun.
وَ لِكُلِّ وَاحِدٍ مِنْ وُلْدِ أَبِي الْحَسَنِ مُوسَى ع فَضْلٌ وَ مَنْقَبَةٌ مَشْهُورَةٌ وَ كَانَ الرِّضَا ع الْمُقَدَّمَ عَلَيْهِمْ فِي الْفَضْلِ عَلَى حَسَبِ مَا ذَكَرْنَاهُ.
And for everyone from the children of Abu Al-Hassan Musa-asws, there were merits, and virtues. And Al-Reza-asws was the head upon them regarding the merits upon what we have mentioned’’.[59]
4- قب، المناقب لابن شهرآشوب أَوْلَادُهُ ثَلَاثُونَ فَقَطْ وَ يُقَالُ سَبْعَةٌ وَ ثَلَاثُونَ فَأَبْنَاؤُهُ ثَمَانِيَةَ عَشَرَ عَلِيٌّ الْإِمَامُ وَ إِبْرَاهِيمُ وَ الْعَبَّاسُ وَ الْقَاسِمُ وَ عَبْدُ اللَّهِ وَ إِسْحَاقُ وَ عُبَيْدُ اللَّهِ وَ زَيْدٌ وَ الْحَسَنُ وَ الْفَضْلُ مِنْ أُمَّهَاتِ أَوْلَادٍ وَ إِسْمَاعِيلُ وَ جَعْفَرٌ وَ هَارُونُ وَ الْحَسَنُ مِنْ أُمِّ وَلَدٍ وَ أَحْمَدُ وَ مُحَمَّدٌ وَ حَمْزَةُ مِنْ أُمِّ وَلَدٍ وَ يَحْيَى وَ عَقِيلٌ وَ عَبْدُ الرَّحْمَنِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘His-asws children were thirty only, and it is said they were thirty-seven. His-asws sons were eighteen – Ali-asws the Imam-asws, and Ibrahim, and Al-Abbas, and Al-Qasim, and Abdullah, and Is’haq, and Ubeydullah, and Zayd, and Al-Hassan, and Al-Fazl, being from mothers of children; and Ismail, and Ja’far, and Haroun, and Al-Hassan from a mother of children; and Ahmad, and Muhammad, and Hamza from a mother of children; and Yahya, and Aqeel, and Abdul Rahman.
الْمُعْقِبُونَ مِنْهُمْ ثَلَاثَةَ عَشَرَ عَلِيٌّ الرِّضَا ع وَ إِبْرَاهِيمُ وَ الْعَبَّاسُ وَ إِسْمَاعِيلُ وَ مُحَمَّدٌ وَ عَبْدُ اللَّهِ وَ الْحَسَنُ وَ جَعْفَرٌ وَ إِسْحَاقُ وَ حَمْزَةُ
The ones with posterity from them were thirteen – Ali Al-Reza-asws, and Ibrahim, and Al-Abbas, and Ismail, and Muhammad, and Abdullah, and Al-Hassan, and Ja’far, and Is’haq, and Hamza.
وَ بَنَاتُهُ تِسْعَ عَشَرَةَ خَدِيجَةُ وَ أُمُّ فَرْوَةَ وَ أُمُّ أَبِيهَا وَ عُلَيَّةُ وَ فَاطِمَةُ الْكُبْرَى وَ فَاطِمَةُ الصُّغْرَى وَ نَزِيهَةُ وَ كُلْثُمُ وَ أُمُّ كُلْثُومٍ زَيْنَبُ وَ أُمُّ الْقَاسِمِ وَ حَكِيمَةُ وَ رُقَيَّةُ الصُّغْرَى وَ أُمُّ وَحِيَّةَ وَ أُمُّ سَلَمَةَ وَ أُمُّ جَعْفَرٍ وَ لُبَابَةُ وَ أَسْمَاءُ وَ أُمَامَةُ وَ مَيْمُونَةُ مِنْ أُمَّهَاتِ أَوْلَادٍ.
And his-asws daughters were nineteen – Khadeeja, and Umm Farwa, and Umm Abeeha, and Ulayya, and Fatima Al-Kubra, and Fatima Al-Sugra, and Nazeeha, and Kulsoom, and Umm Kulsoom Zainab, and Umm Al-Qasim, and Hakeema, and Ruqayya Al-Sugra, and Umm Wahiya, and Umm Salama, and Umm Ja’far, and Lubabah, and Asma’a, and Umamah, and Maymouna, from mothers of children’’.[60]
5- كشف، كشف الغمة: قَالَ ابْنُ الْخَشَّابِ وُلِدَ لَهُ عِشْرُونَ ابْناً وَ ثَمَانِيَةَ عَشَرَ بِنْتاً أَسْمَاءُ بَنِيهِ عَلِيٌّ الرِّضَا الْإِمَامُ وَ زَيْدٌ وَ إِبْرَاهِيمُ وَ عَقِيلٌ وَ هَارُونُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ عَبْدُ اللَّهِ وَ إِسْمَاعِيلُ وَ عُبَيْدُ اللَّهِ وَ عُمَرُ وَ أَحْمَدُ وَ جَعْفَرٌ وَ يَحْيَى وَ إِسْحَاقُ وَ الْعَبَّاسُ وَ حَمْزَةُ وَ عَبْدُ الرَّحْمَنِ وَ الْقَاسِمُ وَ جَعْفَرٌ الْأَصْغَرُ وَ يُقَالُ مَوْضِعَ عُمَرَ مُحَمَّدٌ
(The book) ‘Kashf Al Ghumma’ – Ibn Al Khashab said,
‘Twenty sons and eighteen daughters were born for him-asws. The names of his-asws sons are Ali Al-Reza-asws the Imam-asws, and Zayd, and Ibrahim, and Aqeel, and Haroun, and Al-Hassan, and Al-Husayn, and Abdullah, and Ismail, and Ubeydullah, and Umar, and Ahmad, and Ja’far, and Yahya, and Is’haq, and Al-Abbas, and Hamza, and Abdul Rahman, and Qasim, and Ja’far Al-Asghar. And it is said Muhammad in place of Umar.
وَ أَسْمَاءُ الْبَنَاتِ خَدِيجَةُ وَ أُمُّ فَرْوَةَ وَ أَسْمَاءُ وَ عُلَيَّةُ وَ فَاطِمَةُ وَ فَاطِمَةُ وَ أُمُّ كُلْثُومٍ وَ أُمُّ كُلْثُومٍ وَ آمِنَةُ وَ زَيْنَبُ وَ أُمُّ عَبْدِ اللَّهِ وَ زَيْنَبُ الصُّغْرَى وَ أُمُّ الْقَاسِمِ وَ حَكِيمَةُ وَ أَسْمَاءُ الصُّغْرَى وَ مَحْمُودَةُ وَ أُمَامَةُ وَ مَيْمُونَةُ.
And the names of the daughters are: – Khadeeja, and Umm Farwa, and Asma’a, and Ulayya, and Fatima, and Fatima, and Umm Kulsoom, and Umm Kulsoom, and Ameena, and Zaynab, and Umm Abdullah, and Zainab Al Sughra, and Umm Al Qasim, and Hakeema, and Asma’a Al-Sughra, and Mahmouda, and Umama, and Maymouna’’.[61]
6- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ سُلَيْمَانَ الْجَوْهَرِيِّ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ع يَقُولُ لِابْنِهِ الْقَاسِمِ قُمْ يَا بُنَيَّ فَاقْرَأْ عِنْدَ رَأْسِ أَخِيكَ وَ الصَّافَّاتِ صَفًّا حَتَّى تَسْتَتِمَّهَا فَقَرَأَ فَلَمَّا بَلَغَ أَ هُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنا قَضَى الْفَتَى
(The book) – Muhammad Bin Yahya, from Musa Bin Al-Hassan, from Suleyman Al Jowhary who said,
‘I saw Abu Al-Hassan-asws saying to his-asws son Al-Qasim: ‘Arise O my-asws son, and recite by the head of your (dying) brother: I swear by those who draw themselves out in ranks [37:1] (Surah Al Safaat) until you complete it’. He recited, and when he reached: Then ask them whether they were more difficult (for Us) to Create or those (others) whom We have Created [37:11], the youth died.
فَلَمَّا سُجِّيَ وَ خَرَجُوا أَقْبَلَ عَلَيْهِ يَعْقُوبُ بْنُ جَعْفَرٍ فَقَالَ لَهُ كُنَّا نَعْهَدُ الْمَيِّتَ إِذَا نَزَلَ بِهِ الْمَوْتُ يُقْرَأُ عِنْدَهُ يس وَ الْقُرْآنِ الْحَكِيمِ فَصِرْتَ تَأْمُرُنَا بِالصَّافَّاتِ فَقَالَ يَا بُنَيَّ لَمْ تُقْرَأْ عِنْدَ مَكْرُوبٍ مِنْ مَوْتٍ قَطُّ إِلَّا عَجَّلَ اللَّهُ رَاحَتَهُ.
When he was shrouded and they went out, Yaqoub Bin Ja’far turned towards him-asws and said to him-asws, ‘We used to entrust the deceased, when we are with him, reciting in his presence Ya Seen [36:1] I swear by the Wise Quran [36:2] (i.e. Chapter 36) and you-asws have come ordering us with Al-Saffaat (Chapter 37)?’ So he-asws said: ‘O my-asws son! It would not be recited for one who is suffering from death at all, except that Allah-azwj would Hasten his departure’’.[62]
7- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ لَمَّا رَجَعَ أَبُو الْحَسَنِ مُوسَى ع مِنْ بَغْدَادَ وَ مَضَى إِلَى الْمَدِينَةِ مَاتَتْ لَهُ ابْنَةٌ بِفَيْدَ فَدَفَنَهَا وَ أَمَرَ بَعْضَ مَوَالِيهِ أَنْ يُجَصِّصَ قَبْرَهَا وَ يَكْتُبَ عَلَى لَوْحٍ اسْمَهَا وَ يَجْعَلَهُ فِي الْقَبْرِ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Ibn Mahboub, from Yunus Bin Yaqoub who said,
‘When Abu Al-Hassan Musa-asws returned from Baghdad and went to Al-Medina, a daughter of his-asws died at Fayd. He-asws buried her and ordered one of his-asws slave to place gravel upon her grave and write her name upon a tablet and make it to be in (on) the grave’’.[63]
8- عُمْدَةُ الطَّالِبِ، وَلَدَ ع سِتِّينَ وَلَداً سَبْعاً وَ ثَلَاثِينَ بِنْتاً وَ ثلاث [ثَلَاثاً] وَ عِشْرِينَ ابْناً دَرَجَ مِنْهُمْ خَمْسَةٌ لَمْ يُعْقِبُوا بِغَيْرِ خِلَافٍ وَ هُمْ عَبْدُ الرَّحْمَنِ وَ عَقِيلٌ وَ الْقَاسِمُ وَ يَحْيَى وَ دَاوُدُ وَ مِنْهُمْ ثَلَاثَةٌ لَهُمْ إِنَاثٌ وَ لَيْسَ لِأَحَدٍ مِنْهُمْ وَلَدٌ ذَكَرٌ وَ هُمْ سُلَيْمَانُ وَ الْفَضْلُ وَ أَحْمَدُ
(The book) ‘Umdah Al Talib’ –
‘His-asws children were sixty, thirty-seven daughters and twenty-three sons. A group of five of them did not have posterity, without a replacement, and they are, Abdul Rahman, and Aqeel, and Al-Qasim, and Yahya, and Dawood. And from them were three who had females (daughters) for them, and there was no male child for them, and they are Suleyman, and Al-Fazl, and Ahmad.
وَ مِنْهُمْ خَمْسَةٌ فِي أَعْقَابِهِمْ خِلَافٌ وَ هُمُ الْحُسَيْنُ وَ إِبْرَاهِيمُ الْأَكْبَرُ وَ هَارُونُ وَ زَيْدٌ وَ الْحَسَنُ
And from them there a five having a differing in their posterity, and they are, Al-Husayn, and Ibrahim Al-Akbar, and Haroun, and Zayd, and Al-Hassan.
وَ مِنْهُمْ عَشَرَةٌ أَعْقَبُوا بِغَيْرِ خِلَافٍ وَ هُمْ عَلِيٌّ وَ إِبْرَاهِيمُ الْأَصْغَرُ وَ الْعَبَّاسُ وَ إِسْمَاعِيلُ وَ مُحَمَّدٌ وَ إِسْحَاقُ وَ حَمْزَةُ وَ عَبْدُ اللَّهِ وَ عُبَيْدُ اللَّهِ وَ جَعْفَرٌ هَكَذَا قَالَ شَيْخُنَا أَبُو نَصْرٍ الْبُخَارِيُّ.
And from them there were ten who had posterity without differing, and they are, Ali-asws, and Ibrahim Al Asghar, and Al-Abbas, and Ismail, and Muhammad, and Is’haq, and Hamza, and Abdullah, and Ubeydullah, and Ja’far. That is how our elder Abu Nasr Al-Bukhari has said’’.[64]
وَ قَالَ النَّقِيبُ تَاجُ الدِّينِ أَعْقَبَ مُوسَى الْكَاظِمُ مِنْ ثَلَاثَةَ عَشَرَ رَجُلًا أَرْبَعَةٌ مِنْهُمْ مُكْثِرُونَ وَ هُمْ عَلِيٌّ الرِّضَا وَ إِبْرَاهِيمُ الْمُرْتَضَى وَ مُحَمَّدٌ الْعَابِدُ وَ جَعْفَرٌ وَ أَرْبَعَةٌ مُتَوَسِّطُونَ وَ هُمْ زَيْدُ النَّارِ وَ عَبْدُ اللَّهِ وَ عُبَيْدُ اللَّهِ وَ حَمْزَةُ وَ خَمْسَةٌ مُقِلُّونَ وَ هُمُ الْعَبَّاسُ وَ هَارُونُ وَ إِسْحَاقُ وَ إِسْمَاعِيلُ وَ الْحَسَنُ وَ قَدْ كَانَ الْحُسَيْنُ بْنُ الْكَاظِمِ أَعْقَبَ فِي قَوْلِ شَيْخِنَا أَبِي الْحَسَنِ الْعَمْرِيِّ ثُمَّ انْقَرَضَ.
And the captain Taj Al Deen said,
‘The posterity of Musa Al-Kazim-asws is from thirteen men. Four of them multiplied, and they are – Ali Al-Reza-asws, and Ibrahim Al-Murtaza, and Muhammad Al-Aabid, and Ja’far. And four were moderate, and they were Zayd Al-Naar, and Abdullah, and Ubeydullah, and Hamza. And five were few, and they are Al-Abbas, and Haroun, and Is’haq, and Ismail, and Al-Hassan. And Al-Husayn son of Al-Kazim-asws was with most posterity, in the words of our elder Abu Al-Hassan Al-Amiry. Then they became extinct’’.[65]
9- تَارِيخُ قُمَّ، لِلْحَسَنِ بْنِ مُحَمَّدٍ الْقُمِّيِّ قَالَ أَخْبَرَنِي مَشَايِخُ قُمَّ عَنْ آبَائِهِمْ أَنَّهُ لَمَّا أَخْرَجَ الْمَأْمُونُ الرِّضَا ع مِنَ الْمَدِينَةِ إِلَى مَرْوَ لِوِلَايَةِ الْعَهْدِ فِي سَنَةِ مِائَتَيْنِ مِنَ الْهِجْرَةِ خَرَجَتْ فَاطِمَةُ أُخْتُهُ تَقْصِدُهُ فِي سَنَةِ إِحْدَى وَ مِائَتَيْنِ
(The book) ‘Tareekh Qum’ of Al-Hassan Bin Muhammad al Qumy who said, ‘The elders of Qum informed me, from their forefathers,
‘When Al-Mamoun (caliph) brought Al-Reza-asws out from Al-Medina to Merv for being the heir-apparent in the year two hundred from the Hijrah, his-asws sister-asws (Syeda) Fatima-asws came out aiming for him-asws in the year two hundred and one.
فَلَمَّا وَصَلَتْ إِلَى سَاوَةَ مَرِضَتْ فَسَأَلَتْ كَمْ بَيْنَهَا وَ بَيْنَ قُمَّ قَالُوا عَشَرَةُ فَرَاسِخَ فَقَالَتِ احْمِلُونِي إِلَيْهَا فَحَمَلُوهَا إِلَى قُمَّ وَ أَنْزَلُوهَا فِي بَيْتِ مُوسَى بْنِ خَزْرَجِ بْنِ سَعْدٍ الْأَشْعَرِيِّ
When she-asws arrived to Saawa (between Al-Rayy and Hamdan), she-asws asked how much (distance) there still was between her-asws and Qum. They said, ‘Ten Farsakhs’. She-asws said: ‘Carry me-asws to it!’ They carried her to Qum and lodged her-asws in the house of Musa Bin Khazraj Bin Sa’ad Al-Ashary.
قَالَ وَ فِي أَصَحِّ الرِّوَايَاتِ أَنَّهُ لَمَّا وَصَلَ خَبَرُهَا إِلَى قُمَّ اسْتَقْبَلَهَا أَشْرَافُ قُمَّ وَ تَقَدَّمَهُمْ مُوسَى بْنُ الْخَزْرَجِ فَلَمَّا وَصَلَ إِلَيْهَا أَخَذَ بِزِمَامِ نَاقَتِهَا وَ جَرَّهَا إِلَى مَنْزِلِهِ وَ كَانَتْ فِي دَارِهِ سَبْعَةَ عَشَرَ يَوْماً ثُمَّ تُوُفِّيَتْ رَضِيَ اللَّهُ عَنْهَا
He (the narrator) said, ‘And in the most correct reports, when her-asws news reached to Qum, the nobles of Qum came to welcome her-asws, and Musa Bin Al-Khazraj was at their forefront. When he arrived to her-asws, he grabbed a rein of her-asws camel and pulled it to his house, and she-asws was in his house for seventeen days, then she-asws expired. May Allah-azwj be Pleased with her-asws.
فَأَمَرَ مُوسَى بِتَغْسِيلِهَا وَ تَكْفِينِهَا وَ صَلَّى عَلَيْهَا وَ دَفَنَهَا فِي أَرْضٍ كَانَتْ لَهُ وَ هِيَ الْآنَ رَوْضَتُهَا وَ بَنَى عَلَيْهَا سَقِيفَةً مِنَ الْبَوَارِيِّ إِلَى أَنْ بَنَتْ زَيْنَبُ بِنْتُ مُحَمَّدِ بْنِ عَلِيٍّ الْجَوَادِ ع عَلَيْهَا قُبَّةً
Musa instructed with her-asws washing, and her-asws shrouding, and he prayed Salat upon her-asws and buried her in a land where it was, and is still now, her-asws mausoleum. And a roof was built upon it the solid structure until Zainab daughter of Muhammad Bin Ali Al-Jawad-asws built a dome upon it.
قَالَ وَ أَخْبَرَنِي الْحُسَيْنُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُوسَى بْنِ بَابَوَيْهِ- عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ أَنَّهُ لَمَّا تُوُفِّيَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا وَ غُسِّلَتْ وَ كُفِّنَتْ حَمَلُوهَا إِلَى مَقْبَرَةِ بابلان وَ وَضَعُوهَا عَلَى سِرْدَابٍ حُفِرَ لَهَا
He (the narrator) said, ‘And I was informed by Al-Husayn Bin Ali Bin Al-Husayn Bin Musa Bin Babuwayh, from Muhammad Bin Al-Hassan Bin Ahmad Bin Al-Waleed that when (Syeda) Fatima-asws, may Allah-azwj be Pleased with her-asws, passed away, and was washed, and enshrouded, they carried her-asws to the graveyard of Babylon, and they place her-asws by at a crypt (tomb) that had been dug for her-asws.
فَاخْتَلَفَ آلُ سَعْدٍ فِي مَنْ يُنْزِلُهَا إِلَى السِّرْدَابِ ثُمَّ اتَّفَقُوا عَلَى خَادِمٍ لَهُمْ صَالِحٍ كَبِيرِ السِّنِّ يُقَالُ لَهُ قَادِرٌ فَلَمَّا بَعَثُوا إِلَيْهِ رَأَوْا رَاكِبَيْنِ مُقْبِلَيْنِ مِنْ جَانِبِ الرَّمْلَةِ وَ عَلَيْهِمَا لِثَامٌ
The progeny of Sa’ad differed regarding the one who descended her-asws to the crypt, then they concurred upon a servant of theirs, a righteous, old of age, called Qadir. When they sent a message to him, they saw two riders coming over from the side of Al Ramallah (Palestine), and upon them were veils.
فَلَمَّا قَرُبَا مِنَ الْجِنَازَةِ نَزَلَا وَ صَلَّيَا عَلَيْهَا ثُمَّ نَزَلَا السِّرْدَابَ وَ أَنْزَلَا الْجِنَازَةَ وَ دَفَنَاهَا فِيهِ ثُمَّ خَرَجَا وَ لَمْ يُكَلِّمَا أَحَداً وَ رَكِبَا وَ ذَهَبَا وَ لَمْ يَدْرِ أَحَدٌ مَنْ هُمَا
When they were near to the bier, they descended and prayed Salat upon her. Then they descended into the crypt and buried her-asws in it. Then they came out and did not speak to anyone, and they rode and went away, and no one knows who they were.
وَ قَالَ الْمِحْرَابُ الَّذِي كَانَتْ فَاطِمَةُ رَضِيَ اللَّهُ عَنْهَا تُصَلِّي فِيهِ مَوْجُودٌ إِلَى الْآنِ فِي دَارِ مُوسَى وَ يَزُورُهُ النَّاسُ.
And he said, ‘The prayer niche which (Syeda) Fatima-asws, may Allah-azwj be Pleased with her-asws, used to pray Salat in, until now it is in the house of Musa, and the people are visiting it’’.[66]
شذرات في ما يتعلق بأحوال إخوانه و أولاده ع
Various regarding what is related with the situations of his-asws brothers and his-asws children
اقتبسناها من كتاب تحفة العالم في شرح خطبة المعالم تأليف العلامة السيد جعفر آل بحر العلوم الطباطبائي
We are quoting if rom the book ‘Tohfa Al-Aalim’ in the commentary the teacher has addressed, compile by the Allama Seyyid Ja’far Aal Bahr Al-Uloom Al-Tabatabaie
فيما يتعلق بأحوال إخوانه و أخواته عليه الصلاة و السلام.
Regarding what is related with situations of his-asws brothers and his-asws sisters, may the Salawaat and Greetings be upon him-asws
كان له ع ستة إخوة و ثلاثة أخوات و هم إسماعيل و عبد الله الأفطح و أم فروة اسمها عالية أمهم فاطمة بنت الحسين بن علي بن الحسين ع
There were six brothers and three sisters, and they are – Ismail, and Abdullah Al-Aftah, and Umm Farwa, her name is Aaliya, their mother is Fatima Bint Al-Husayn son of Ali-asws Bin Al-Husayn-asws.
و نقل عن ابن إدريس رحمه الله أنه قال أم إسماعيل فاطمة بنت الحسين الأثرم بن الحسن بن أبي طالب ع و إسحاق لأم ولد و العباس و علي و محمد و أسماء و فاطمة لأمهات أولاد شتى.
And it is transmitted from Ibn Idrees, may Allah-azwj have Mercy on him, he said, ‘Mother of Ismail is Fatima Bin Al-Husayn Al-Asram Bin Al-Hassan Bin Abu Talib-as of a mother of children, and Al-Abbas, and Ali, and Muhammad, and Asma, and Fatima of various mothers of children.
و كان إسماعيل أكبر أولاد الصادق ع و هو جد الخلفاء الفاطميين في المغرب و مصر و مصر الجديد من بنائهم.
And Ismail was eldest of the children of Al-Sadiq-asws, and he is grandfather of the Fatimid caliphs in the west (Morocco), and Egypt, and the new Egypt from their construction.
و في بغداد قبران مذمومان أحدهما علي بن إسماعيل بن الصادق ع و يعرف عند البغداديين بالسيد سلطان علي و الآخر أخوه محمد بن إسماعيل جد الفاطميين و يعرف عندهم بالفضل و المحلة التي فيها محلة الفضل.
And in Baghdad, there are two despicable graves. One of them is of Ali Bin Ismail son of Al-Sadiq-asws, and he is known in the presence of the Baghdadis at Al-Seyyid Al-Sultan Ali, and the other is of his brother Muhammad Bin Ismail, grandfather of the Fatimids, and he is known with them as Al Fazl, and the neighbourhood in which it is known as the neighbourhood of Al Fazl.
و كان الإمام الصادق ع شديد المحبة لإسماعيل و البر به و الإشفاق عليه و كان قوم من الشيعة يظنون أنه القائم بعد أبيه و الخليفة له لما ذكرنا من كبر سنه و ميل أبيه إليه و إكرامه له و لما كان عليه من الجمال و الكمال الصوري و المعنوي
And the Imam Al-Sadiq-asws was of intense love for Ismail, and the kindness with him, and compassion upon him, and there was a group from the Shias who were thinking that he is the standing one after his father-asws and that the caliphate (Imamate) is for him due to what we have already mentioned, from his being the eldest in years, and the inclination of his father towards him, and his-asws honouring him, and due to what was upon him, from the majesty, and perfection of the face, and the morals.
توفي حياة أبيه و حين ما حمل إلى البقيع للدفن كان أبوه الصادق ع يضع جنازته على الأرض و يرفع عن وجهه الكفن بحيث يراه الناس فعل ذلك في أثناء الطريق ثلاث مرات ليري الناس موته و أنه لم يغب كما كان يظن به ذلك و لما تحقق موته رجع الأكثرون عن القول بإمامته و فرض طاعته.
He died during the lifetime of his father, and when he was carried to Al-Baqie for the burial, his father-asws Al-Sadiq-asws placed his bier upon the ground and raised the shroud from his face so the people could see him. He-asws did that three times in the road so that people could see his death, and that he has not gone into occultation like what was being thought with him, and due to that, most of them retracted from the word with his Imamate and the obligation of obeying him.
و قال قوم إنه لم يمت و إنما لبس على الناس في أمره و قالت فرقة إنه مات و لكن نص على ابنه محمد و هو الإمام بعد جعفر و هم المسمون بالقرامطة و المباركة و ذهب جماعة إلى أنه نص على محمد جده الصادق دون إسماعيل ثم يسحبون الإمامة في ولده إلى آخر الزمان.
And a group said that he did not die, and rather it had been obscured upon people regarding his matter. And a sect said he had died, but he had texted upon his son Muhammad, and he is the Imam after Ja’far-asws, and they are named as Al-Qaramita and Al-Mubaraka. And a group went to, that his grandfather-asws Al-Sadiq-asws had texted upon Muhammad, besides Ismail. Then they are making the Imamate to be in his sons up to the end of time.
قال جدي الأمجد السيد محمد جد جدنا بحر العلوم و سخافة مذهبهم و بطلانه أظهر من أن يبين مع أنه مبين بما لا مزيد عليه في محله.
My glorious grandfather Al-Seyyid Muhammad, grandfather of our grandfather, Bahr Al-Uloom said, ‘And the ridiculousness of their doctrine and its invalidation is apparent from that he-asws had clarified along with that so clear that there is nothing to add upon it in its place.
و قبر إسماعيل ليس في البقيع نفسه بل هو في الطرف الغربي من قبة العباس في خارج البقيع و تلك البقعة ركن سور المدينة من جهة القبلة و المشرق و بابه من داخل المدينة و بناء تلك البقعة قبل بناء السور فاتصل السور به و هو من بناء بعض الفاطميين من ملوك مصر.
And the grave of Ismail isn’t in Al-Baqie itself, but it is at the end of Al-Ghary from the dome of Al-Abbas outside of Al-Baqie, and that dome is a pillar of a bridge of the city from the direction of the Qiblah, and the east, and its door from inside the city. And the building of that spot is before the building of the bridge, and the bridge was connected with it, and it is from the building of one of the Fatimids from the kings of Egypt.
و قبر المقداد بن أسود الكندي في البقيع أيضا فإنه مات بالجرف يبعد عن المدينة بفرسخ و حمل إلى المدينة فما عليه سواد أهل شهروان من أن فيه قبر مقداد بن أسود هذا اشتباه و من المحتمل قويا كما في الروضات أن المشهد الذي في شهروان هو للشيخ الجليل الفاضل المقداد صاحب المصنفات من أجل علماء الشيعة.
And the grave of Al-Miqdad Bin Aswad Al-Kindy-ra is in Al-Baqie as well, for he-ra had died at Al-Jarf at a distance from Al-Medina by a Farsakh, and he was carried to Al-Medina. What most of the people of Sahrwan are upon is that in it is grave of Miqdad Bin Aswad-ra. This is doubtful, and from the strong bearing is like what is in ‘Al-Rowzaat’, that the Mausoleym which is in Sharwan is of the majestic sheykh, the meritorious, Al-Miqdad, author of books from the Shia scholars.
و ذكر علماء السير و التواريخ فيما يتعلق بتاريخ المدينة المنورة أن أكثر أصحاب النبي دفنوا في البقيع و ذكر القاضي عياض في المدارك أن المدفونين من أصحاب النبي هناك عشرة آلاف و لكن الغالب منهم مخفي الآثار عينا و جهة و سبب ذلك أن السابقين لم يعلموا القبور بالكتابة و البناء مضافا إلى أن تمادى الأيام يوجب زوال الآثار.
And the scholars of autobiographies and the histories had mentioned regarding what is related to the history of Al-Medina the radiant, that most of the companions of the Prophet-saww are buried in Al-Baqie. And the judge Ayaz mentioned in ‘Al-Mudarak’ that the ones from the companions of the Prophet-saww buried over there are ten thousand, but the overwhelming majority from them, the tracks are hidden from the eyes and directions, and the cause of that is that the preceding ones did not know the graves with the writing and constructions, additionally to that the passing of the days obligates the decline of the effects.
نعم إن من يعرف مرقده من بني هاشم عينا و جهة قبر إبراهيم بن النبي ص في بقعة قريبة من البقيع و فيها قبر عثمان بن مظعون من أكابر الصحابة و هو أول من دفن في البقيع.
Yes, the one from the clan of Hashim-as whose lying place is known, by eye and direction, is the grave of Ibrahim-asws son-asws of the Prophet-saww, being in a spot nearby from Al-Baqie, and in it is the grave of Usman Bin Mazoun, being from the great ones of the companions, and he is the first one to have been buried at Al-Baqie.
و فيه أيضا قبر أسعد بن زرارة و ابن مسعود و رقية و أم كلثوم بنات رسول الله ص و في الروايات من العامة و الخاصة أنه لما توفيت رقية و دفنها ص قال الحقي بسلفنا الصالح عثمان بن مظعون.
And in it as well is the grave of As’ad Bin Zurara, and Ibn Masoud, and Ruqaya-asws and Umm Kulsoom-asws, daughters-asws of Rasool-Allah-saww. And in the reports from the general Muslims and the special ones (Shias), when Ruqayya-asws died, and he-saww had buried her-asws, he-saww said: ‘Join with our-asws righteous ancestor Usma Bin Mazoun!’
قَالَ السَّمْهُودِيُّ إِنَّ الظَّاهِرَ أَنَّ بَنَاتَ النَّبِيِّ ص كُلَّهُنَّ مَدْفُونَاتٌ عِنْدَ عُثْمَانَ بْنِ مَظْعُونٍ لِأَنَّهُ ص لَمَّا وَضَعَ حَجَراً عَلَى قَبْرِ عُثْمَانَ قَالَ بِهَذَا أُمَيِّزُ قَبْرَ أَخِي وَ أَدْفِنُ مَعَهُ كُلَّ مَنْ مَاتَ مِنْ وُلْدِي.
Al-Samhoudy said, ‘The apparent is that the daughters-asws of the Prophet-saww, all of them-asws are buried nearby Usman Bin Mazoun because he-saww, when he-saww placed the stone upon the grave of Usman, said: ‘With this I-asws distinguish the grave of my-saww brother, and I-saww shall bury with him, everyone from my-saww children who dies!’
و روى الدولابي المتوفى سنة ثلاثمائة و عشر في كتاب الكنى أنه لما مات عثمان بن مظعون قالت امرأته هنيئا لك يا أبا السائب الجنة و إنه أول من تبعه إبراهيم ولد رسول الله ص
And it is reported by Al-Dowlaby, having died in the year three hundred and ten, in the book ‘Al-Kun’, when Usman Bin Mazoun died, his wife said, ‘Congratulations to you, O Abu Al-Sa’ib, for the Paradise!’ And the first one to follow him was Ibrahim-asws, son-asws of Rasool-Allah-saww.
و بالجملة فما يقال من أن قبر عثمان بن عفان هناك غلط فإن قبره خارج البقيع قال ابن الأثير في النهاية في حشش و منه حديث عثمان أنه دفن في حش كوكب و هو بستان بظاهر المدينة خارج البقيع انتهى.
And in summary, what is being said that the grave of Usman Bin Affan is over there, it is wrong, for his grave is outside Al-Baqie. Ibn Al-Aseer said in ‘Al-Nihaya’ in a note, and from him is Hadeeth of Usman that he was buried in ‘Hash Kowkab’, and it is an orchard at the back of Al-Medina, outside Al-Baqie at the end.
و قبر عقيل بن أبي طالب و معه في القبر ابن أخيه عبد الله الجواد بن جعفر الطيار و قريب من قبة عقيل بقعة فيها زوجات النبي و قبر صفية بنت عبد المطلب عمة النبي ص على يسار الخارج من البقيع
And the grave of Aqeel son of Abu Talib-as, and with him in the grave is the son of his brother Abdullah Al-Jawad son of Ja’far Al-Tayyar-asws, and near from the dome of Aqeel is a spot in which are wives of the Prophet-saww, and grave of Safiya daughter of Abdul Muttalib-as, paternal aunt of the Prophet-saww on the left, outside from Al-Baqie.
و في طرف القبلة من البقعة قبر متصل بجدار البقعة عليه ضريح و العامة يعتقدون أنه قبر الزهراء عليها السلام و أن قبر فاطمة بنت أسد هو الواقع في زاوية المقبرة العمومية للبقيع في الطرف الشمالي من قبة عثمان و هو اشتباه فإن من المحقق أن قبر فاطمة الزهراء عليهما السلام إما في بيتها أو في الروضة النبوية على مشرفها آلاف الثناء و التحية
And in a direction of the Qiblah from the spot of the grave connected with the wall of Al-Baqie, upon it there is a mausoleum, and the general Muslims are believing that it is the grave of Al-Zahra-asws, and that the grave of Fatima-asws Bint Asad-as, it falls in the corner of the generality of Al-Baqie, in the north of the dome of Usman. And it is doubtful, for the reality is that the grave of Fatima Al-Zahra-asws is either in her-asws house or in the Prophetic Mausoleum upon its nobility be thousands of praised and the felicitations.
و أن القبر الواقع في الطرف القبلي من البقعة هو قبر فاطمة بنت أسد أم أمير المؤمنين ع كما في بعض الأخبار أن الأئمة عليهم السلام الأربعة نزلوا إلى جوار جدتهم فاطمة بنت أسد بن هاشم بن عبد مناف و أن القبر الواقع في المقبرة العمومية هو مشهد سعد بن معاذ الأشهلي أحد أصحاب النبي ص كما ذكره في تلخيص معالم الهجرة.
And the grave falling in the edge of the front of Al-Baqie, it is the grave of Fatima-asws Bint Asad-as, mother-as of Amir Al-Momineen-asws, like what is in some of the Ahadeeth that the four Imams-asws were descended to the vicinity of their-asws grandmother-as Fatima-asws Bin Asad Bin Hashim Bin Abd Manaf; and the grave occurring in the general graveyard, it is the grave of Sa’ad Bin Muaz Al-Ash’aly, one of the companions of the Prophet-saww, like what is mentioned in ‘Talkhees Ma’alim Al-Hira’.
و ممن عين قبر فاطمة بنت أسد حيث ما ذكرنا السيد علي السمهودي في وفاء الوفاء بأخبار دار المصطفى.
And from the eye line is the grave of Fatima Bint Asad-as where what mentioned Abu Al-Seyyid Ali Al-Samhoudy, in ‘Wafa Al-Wafa’, in the reports of the house of Al-Mustafa-saww.
وَ لْنَخْتِمِ الْكَلَامَ فِي أَمْرِ الْبَقِيعِ بِمَا رُوِيَ عَنْ سَلْمَانَ الْفَارِسِيِّ أَنَّهُ رَجَفَتْ قُبُورُ الْبَقِيعِ فِي عَهْدِ عُمَرَ بْنِ الْخَطَّابِ فَضَجَّ أَهْلُ الْمَدِينَةِ فِي ذَلِكَ فَخَرَجَ عُمَرُ وَ أَصْحَابُ رَسُولِ اللَّهِ ص يَدْعُونَ بِسُكُونِ الرَّجْفَةِ فَمَا زَالَتْ تَزِيدُ إِلَى أَنْ تَعَدَّى ذَلِكَ إِلَى حِيطَانِ الْمَدِينَةِ وَ عَزَمَ أَهْلُهَا إِلَى الْخُرُوجِ عَنْهَا
And we end the speech regarding the matter of Al-Baqie with what is reported from Salman Al-Farsi-ra that the graves of Al-Baqie shook in the era of Uma Bin Al-Khattab, so the people of Al-Medina clamoured during that. Umar and the companions of Rasool-Allah-saww came out supplicating with settling the tremors. But these did not cease to increase until that exceeded the walls of Al-Medina, and its inhabitants determined to go out from it.
فَعِنْدَ ذَلِكَ قَالَ عُمَرُ عَلَيَّ بِأَبِي الْحَسَنِ عَلِيِّ بْنِ أَبِي طَالِبٍ فَحَضَرَ فَقَالَ يَا أَبَا الْحَسَنِ أَ لَا تَرَى إِلَى قُبُورِ الْبَقِيعِ وَ رَجِيفِهَا حَتَّى تَعَدَّى ذَلِكَ إِلَى حِيطَانِ الْمَدِينَةِ وَ قَدْ هَمَّ أَهْلُهَا بِالرِّحْلَةِ مِنْهَا
During that Umar said, ‘To me with Abu Al-Hassan Ali-asws Bin Abu Talib-asws!’ He-asws presented. He said, ‘O Abu Al-Hassan-asws! Don’t you-asws see the graves of Al-Baqie and its tremors until that has exceed to the walls of Al-Medina, and its inhabitants have thought with departing from it’.
فَقَالَ عَلِيٌّ ع عَلَيَّ بِمِائَةِ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص مِنَ الْبَدْرِيِّينَ فَاخْتَارَ مِنَ الْمِائَةِ عَشَرَةً فَجَعَلَهُمْ خَلْفَهُ وَ جَعَلَ التِّسْعِينَ مِنْ وَرَائِهِمْ وَ لَمْ يَبْقَ بِالْمَدِينَةِ ثَيِّبٌ وَ لَا عَاتِقٌ إِلَّا خَرَجَتْ
Ali-asws said: ‘To me-asws with one hundred men from the companions of Rasool-Allah-saww, from the participants of Badr!’ He-asws chose ten from the hundred and made them to be behind him-asws, and made the ninety to be from behind them, and there neither remained at Al-Medina any widow nor a liberated one except she came out.
ثُمَّ دَعَا بِأَبِي ذَرٍّ وَ سَلْمَانَ وَ الْمِقْدَادِ وَ عَمَّارٍ فَقَالَ لَهُمْ كُونُوا بَيْنَ يَدَيَّ حَتَّى تَوَسَّطَ الْبَقِيعَ وَ النَّاسُ مُحْدِقُونَ بِهِ فَضَرَبَ الْأَرْضَ بِرِجْلِهِ ثُمَّ قَالَ مَا لَكِ ثَلَاثاً فَسَكَنَتْ
Then he-asws called for Abu Zarr-ra, and Salman-ra, and Al-Miqdad-ra and Ammar-ra. He-asws said to them-ra: ‘Be in front until you are in the middle of Al-Baqie!’ And the people were staring at him-asws. He-asws struck the ground with his-asws leg, then said: ‘What is the matter with you!’ – thrice. It calmed down.
فَقَالَ صَدَقَ اللَّهُ وَ صَدَقَ رَسُولُهُ ص فَقَدْ أَنْبَأَنِي بِهَذَا الْخَبَرِ وَ هَذَا الْيَوْمِ وَ هَذِهِ السَّاعَةِ وَ بِاجْتِمَاعِ النَّاسِ لَهُ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ إِذا زُلْزِلَتِ الْأَرْضُ زِلْزالَها وَ أَخْرَجَتِ الْأَرْضُ أَثْقالَها وَ قالَ الْإِنْسانُ ما لَها وَ أَخْرَجَتْ لِي أَثْقَالَهَا
He-asws said: ‘Allah-azwj Spoke the truth, and His-azwj Rasool-saww spoke the truth! He-saww had informed me-asws with this news, and this day, and this time, and with the gathering of the people for it. Allah-azwj the Exalted Says in His-azwj Book: When the earth is shaken with its earthquake [99:1] And the earth throws out its burdens [99:2] And the human beings says, ‘What is the matter with it?’ [99:3], and it shall bring out its burdens to me-asws’.
ثُمَّ انْصَرَفَ النَّاسُ مَعَهُ وَ قَدْ سَكَنَتِ الرَّجْفَةُ هَذَا.
Then the people left with him-asws and these tremors had settled’.
و كان عبد الله أكبر إخوته بعد أخيه إسماعيل و لم تكن منزلته عند أبيه ع منزلة غيره من إخوته في الإكرام و كان متهما في الخلاف على أبيه في الاعتقاد و يقال إنه كان يخالط الحشوية و يميل إلى مذهب المرجئة
And Abdullah was eldest of his-asws brothers after his-asws brother Ismail, and he did not happen to be at his status in the presence of his father-asws, apart from that, from his-asws brothers regarding the benevolence, and he was accused in being in opposition to his father-asws regarding the beliefs. And it is said, he used to mingle with Al-Hashiwiya, and inclined to the doctrine of the Murjiites.
و ادعى بعد أبيه الإمامة محتجا بأنه أكبر أولاده الباقين بعده فاتبعه جماعة من أصحاب الصادق ثم رجع أكثرهم عن هذا القول و لم يبق عليه إلا نفر يسير منهم و هم الطائفة الملقبة بالفطحية لأن عبد الله كان أفطح الرجلين و يقال إنهم لقبوا بذلك لأن رئيسهم و داعيهم إلى هذا المذاهب يقال له عبد الله بن أفطح.
And after his father-asws, he claimed the Imamate by arguing that he was the eldest of his-asws remaining children after him (Ismail). A group from the companions of Al-Sadiq-asws followed him, then most of them retracted from this word and there did not remain upon it except a small number of them, and they are they are the party titled as Al-Fat’hiya, because Abdullah was broad (Al-Aftah) of the two legs. And it is said they were titled with that because their chief who had called them to this doctrine was called Abdullah Bin Aftah.
و أما إسحاق فقد قال في الإرشاد و كان إسحاق بن جعفر ع من أهل الفضل و الصلاح و الورع و الاجتهاد و روى عنه الناس الحديث و الآثار.
And as for Is’haq he (the author) said in ‘Al-Irshad’, ‘And Is’haq son of Ja’far-asws was from the people of merit, and the righteousness, and the devoutness, and the struggle, and the people reported from him the Ahadeeth and the reports’.
و كان ابن كاسب إذا حدث عنه يقول حدثني الثقة الرضي إسحاق بن جعفر ع و كان يقول بإمامة أخيه موسى بن جعفر و روى عن أبيه النص على إمامته.
And Ibn Kasib, whenever he narrated from him, said, ‘It is narrated to me by the trustworthy Is’haq son of Ja’far-asws’, and he was saying (believing) in the Imamate of his brother-asws Musa-asws Bin Ja’far-asws. And the text upon his-asws Imamate is reported from his-asws father-asws.
و قال في العمدة و يكنى أبا محمد و يلقب المؤتمن و ولد بالعريض و كان من أشبه الناس برسول الله ص و أمه أم أخيه موسى الكاظم ع
And he said in ‘Al-Amdah’, ‘And he is teknonymed as Abu Muhammad, and titled as Al-Motamin. And he was born at Al-Areyz, and he was from the most resembling of the people with Rasool-Allah-saww, and his mother-as was mother-as of his brother Musa-asws Al-Kazim-asws.
و كان محدثا جليلا و ادعت طائفة من الشيعة فيه الإمامة و كان سفيان بن عيينة إذا روى عنه يقول حدثني الثقة الرضي إسحاق بن جعفر بن محمد بن علي بن الحسين ع.
And he was a majestic narrator, and a party from the Shias claimed the Imamate regarding him. And Sufyan Bin Uyayna, whenever he reported from him, said, ‘It is narrated to me by the trustworthy, the pleasing, Is’haq son of Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws’.
و كان محمد بن جعفر ع سخيا شجاعا و كان يصوم يوما و يفطر يوما و كان يصرف في مطبخه كل يوم شاة و كان يرى رأي الزيدية في الخروج بالسيف و خرج على المأمون في سنة مائة و تسع و تسعين بمكة
And Muhammad son of Ja’far-asws was generous, brave, and he would fast a day and break a day, and he would provide a sheep from his kitchen every day, and he viewed the view of the Zaydites regarding rebelling with the sword. And he came out (rebelling) against Al-Mamoun in the year one hundred and ninety-nine at Makkah.
و تبعه الجارودية فوجه عليه المأمون جندا بقيادة عيسى الجلودي فكسره و قبض عليه و أتى به إلى المأمون فأكرمه المأمون و لم يقتله و أصحبه معه إلى خراسان و قبره في بسطام و هو الذي ذكرنا سابقا أن قبره في جرجان فإن جرجان اسم لمجموع الناحية المعينة المشتملة على المدينة المدعوة بالأسترآباد و غيرها مثل مصر و القاهرة و العراق و الكوفة.
And Al-Jaroudiya followed him, so Al-Mamoun diverted an army to him in the leadership of Isa Al-Jaloudy. He broke him and captured him and came with him to Al-Mamoun. Al-Mamoun honoured him and did not kill him and accompanied with him to Khurasan. And his grave is in Bastam, and he is the one whom we mentioned previously that his grave is in Jarjan. Jarjan is a name of a collection of specified areas, inclusive upon the cities called Al-Astarabad and others like Egypt and Cairo, and Al-Iraq and Al-Kufa.
قال في مجالس المؤمنين في ضمن أحوال بايزيد البسطامي أن السلطان أولجايتوخان أمر ببناء قبة على تربته و قد ذهب إلى إمامته بعد أبيه قوم من الشيعة يقال لهم السمطية لنسبتهم إلى رئيس لهم يقال له يحيى بن أبي السمط.
He said in a gathering of the Momineen regarding the situations of Yazeed Al-Bastamy of Jayatu Khan has ordered with constructing a dome upon his grave. And there had gone to his imamate after his father-asws, a group from the Shias called Al-Samtiya, due to their attribution to a chief of theirs called Yahya Bin Abu Al-Samt.
و كان علي بن جعفر كثير الفضل شديد الورع سديد الطريق راوية للحديث من أخيه موسى ع و هو المعروف بعلي بن جعفر العريضي نشأ في تربية أخيه موسى بن جعفر ع و من أهل التضييف بأيدي الشيعة إلى هذا اليوم و أدرك من الأئمة أربعة أو خمسة
And Ali son of Ja’far-asws was with a lot of merits, intense devoutness in the right path, reporter of the Ahadeeth from his brother-asws Musa, and he was well-known as Ali son of Ja’far-asws Al-Areez. He grew up in the upbringing of his brother-asws Musa-asws Bin Ja’far-asws, and he was from the people of hospitality in the hands of the Shias up to this day, and he came across four from the Imams-asws or five.
و قال السيد في الأنوار كان من الورع بمكان لا يدانى فيه و كذلك من الفضل و لزم أخاه موسى بن جعفر ع و قال بإمامته و إمامة الرضا و الجواد ع.
And the Seyyid said in ‘Al-Anwaar’, ‘He was from the devout ones in a place no could come near it, and like what he was from the merits, and he adhered to his brother Musa-asws Bin Ja’far-asws and said (believed) in his-asws Imamate, and Imamate of Al-Reza-asws.
و كان إذا رأى الجواد ع مع الصبيان يقوم إليه من المسجد من بين جماعة الشيعة و ينكب على أقدامه و يمسح شيبته على تراب رجليه و يقول قد رأى الله هذا الصبي أهلا للإمامة فجعله إماما و لم ير شيبتي هذه أهلا للإمامة لأن جماعة من الشيعة كانوا يقولون له أنت إمام فادع الإمامة و كان رضوان الله عليه لا يقبل منهم قولا.
And it so happened, when he saw Al-Jawad-asws with the children, he stood to him-asws from the Masjid, from between a group of the Shias, and devoted to his-asws feet, and wiped his beard upon the dust of his-asws legs, and he said, ‘Allah-azwj has Seen this child rightful for the Imamate, so He-azwj has Made him-asws an Imam-asws, and He-azwj did not See my grey hair being rightful for the Imamate!’ – because a group from the Shias were saying to him, ‘You are an Imam-asws, so claim the Imamate!’ And he, may the Pleasure of Allah-azwj be upon him, did not accept any word from them.
و روي أن الجواد ع إذا أراد أن يفصد أخذ الدم يقول علي بن جعفر للفصاد افصدني حتى أذق حرارة الحديد قبل الجواد انتهى.
And it is reported that Al-Jawad-asws, when he-asws intended the cupping to be done, he would take the blood saying to Ali son of Ja’far-asws for the cupping: ‘Perform my cupping, until I-asws taste the heat of the iron before Al-Jawad does’ – end.
و له مشاهد ثلاثة الأول في قم و هو المعروف و هو في خارج البلد و له صحن وسيع و قبة عالية و آثار قديمة منها اللوح الموضوع على المرقد المكتوب فيه اسمه و اسم والده و تاريخ الكتابة سنة أربع و سبعون.
And for him there are three monuments. The first is at Qum, and it is well known, and it is outside the city, and there is a courtyard for it, vast, and a high dome. And there are ancient effects, from these in a tablet placed upon the grave in which his name is written, and name of his father-asws, and date of the writing is the year seventy-four.
قال المجلسي رحمه الله في البحار من جملة من هو معروف بالجلالة و النبالة علي بن جعفر ع مدفون في قم و جلالته أشهر من أن يذكر.
Al-Majlisi, may Allah-azwj be Pleased with him, said in ‘Al-Bihar’, ‘From a summary, the well known with the majesty and nobility is Ali son of Ja’far-asws, buried in Qum, and his majesty is more famous than to be mentioned’.
و أما كون مدفنه في قم فلم يذكر في الكتب المعتبرة لكن أثر القبر الشريف الموجود قديم و عليه مكتوب اسمه انتهى.
And as for the existence of his burial place, it is in Qum. It is not mentioned in the reliable books, but the traces of the noble graves have existed for long, and his name is written upon it’ – end.
و في تحفة الزائر يوجد مزار في قم و فيه قبر كبير و على القبر مكتوب قبر علي بن جعفر الصادق ع و محمد بن موسى و من تاريخ بناء ذلك القبر إلى هذا الزمان قريب من أربعمائة سنة انتهى.
And in ‘Tohf Al-Zaair’ – ‘A mausoleum is found in Qum, and in it is a big grave, and upon the grave is written, ‘Grave of Ali son of Ja’far Al-Sadiq-asws and Muhammad son of Musa-asws’. And from the date of the construction of that grave up to this time is nearly four hundred years’ – end.
و قال الفقيه المجلسي الأول في شرح الفقيه في ترجمة علي بن جعفر ع بعد ذكر نبذة من فضائله و قبره في قم مشهور
And the jurist Al-Majlisi said, ‘The first one in the beginning of the commentary by the jurist regarding the interpretation of Ali son of Ja’far-asws after mention of his main merits, ‘And his grave is in Qum’.
قال سمعت أن أهل الكوفة استدعوا منه أن يأتيهم من المدينة و يقيم عندهم فأجابهم إلى ذلك و مكث في الكوفة مدة و حفظ أهل الكوفة منه أحاديث
He said, ‘I heard that people of Al-Kufa had requested from him that he should come to them from Al-Medina and stay with them. He answered them to that, and he remained in Al-Kufa for a period and the people of Al-Kufa preserved Ahadeeth from him.
ثم استدعى منه أهل قم النزول إليهم فأجابهم إلى ذلك و بقي هناك إلى أن توفي و له ذرية منتشرة في العالم و في أصفهان قبر بعضهم منهم قبر السيد كمال الدين في قرية سينبرخوار و هو مزار معروف انتهى.
Then the people of Qum request from him with descended to them. He answered them to that, and he remained over there until he died. And there are offspring scattered in the world. And in Isfahan, there are graves of some of them. From these is the grave of Al-Seyyid Kamal Al-Deen in a town of Seenbarkhwar, and it is a well-known mausoleum’ – end.
و ظني القوي أن محمد بن موسى المدفون معه هو من ذرية الإمام موسى بن جعفر ع و هو محمد بن موسى بن إسحاق بن إبراهيم العسكري بن موسى بن إبراهيم بن موسى بن جعفر ع
And the strong guess is that Muhammad son of Musa-asws is buried with him. He is from the offspring of the Imam Musa-asws Bin Ja’far-asws, and he is Muhammad Bin Musa Bin Is’haq Bin Ibrahim Al Askary Bin Musa Bin Ibrahim son of Musa-asws Bin Ja’far-asws.
قال صاحب تاريخ قم ولد من أبي محمد موسى بن إسحاق ولد و بنت و لكن لم يذكر اسم الولد و ذكر صاحب العمدة أنه أعقب موسى بن إسحاق بن إبراهيم العسكري أبا جعفر محمد الفقيه بقم و أبا عبد الله إسحاق إلخ.
The author of ‘Tareekh Qum’ said, ‘There were born for Abu Muhammad Musa Bin Is’haq, a son and a daughter, but he did not mention the name of the son. And the author of ‘Al-Amdah’ has mentioned that a posterity of Musa Bin Is’haq Bin Ibrahim Al-Askari is Abu Ja’far Muhammad, the jurist of Qum, and Abu Abdullah Is’haq, etc.
الثاني في خارج قلعة سمنان في وسط بستان نضرة مع قبة و بقعة و عمارة نزهة و لكن المنقول عن المجلسي أنه قال لم يعلم أن ذلك قبره بل المظنون خلافه.
The second is outside the fort of Simnan in the middle of lush orchard, with a dome, and a spot, and an outing building, but the transmitted from Al Majlisi is that he said, ‘It is not known that that is his grave. But it is believed otherwise’.
الثالث في العريض بالتصغير على بعد فرسخ من المدينة اسم قرية كانت ملكه و محل سكناه و سكنى ذريته و لهذا كان يعرف بالعريضي و له فيها قبر و قبة و هو الذي اختاره المحدث النوري في خاتمة المستدركات مع بسط تام و هو الظاهر و لعل الموجود في قم هو لأحد أحفاده.
The third is in Al-Areyz with the diminution based upon a distance of a Farsakh from Al-Medina. The name of the town was his property, and place of his dwelling, and settlement of his offspring, and for this (reason) it is known as ‘Al-Areyz’. And there is a grave for him and a dome, and it is which the narrator Al Noury chose it in ‘Khatamah Al-Mustadrakaat’, with complete extension, and it is the apparent, and perhaps the one existing in Qum, it is one of his grandsons.
و أما العباس بن جعفر فقد قال في الإرشاد كان فاضلا نبيلا.
And as for Al-Abbas son of Ja’far-asws, he (the author) said in ‘Al-Irshad’, ‘He was meritorious, noble’.
تتميم لا يخفى أنه يوجد على ضفة نهر كربلاء المشرفة المعروفة بالحسينية مقام يعرف بمقام جعفر الصادق ع على لسان سواد أهل تلك البلدة و لعله هو الذي عبر عنه الصادق ع في حديث صفوان الذي نقله المجلسي في تحفة الزائر عن مصباح الشيخ الطوسي رحمه الله الوارد لتعليمه إياه آداب زيارة جده الحسين ع
In completion, it is not hidden that it is found upon a riverbank of a river of Karbala, the noble, the well-known with the Husayniyya, there is a place well-known as ‘Maqam Ja’far Al-Sadiq-asws’, upon the tongues of the majority of the people of that city, and perhaps it is that which Al-Sadiq-asws crossed over, in a Hadeeth of Safwan which is transmitted by Al Majlisi in ‘Tohfat Al Zaair’, from ‘Misbah’ of the sheykh Al-Tusi, may the Mercy of Allah-azwj be upon him, the referred in order to teach him the etiquettes of Ziyarat of his grandfather-asws Al-Husayn-asws.
و فيه فإذا وصلت إلى نهر الفرات يعني شريعة سماها الصادق بالعلقمي فقل كذا و التفسير من الشيخين و ظاهره أن المقام المقدس كان منسوبا إلى الصادق ع في عصرهما.
And in it is, ‘When you reach to the river Euphrates, meaning the way Al-Sadiq-asws had named as ‘Alqamah’, then say such and such’. And the interpretation from the two sheykhs, and its apparent is that the holy place was attributed to Al-Sadiq-asws during their time’’.[67]
فيما يتعلق بأحوال أولاده عليه الصلاة و السلام.
REGARDING WHAT IS RELATED WITH THE SITUATIONS OF HIS-asws CHILDREN, MAY THE SALAWAAT AND THE GREETINGS BE UPON HIM-asws
ولد له سبع و ثلاثون و قيل تسع و ثلاثون ولدا ذكرا و أنثى علي بن موسى الرضا ع و إبراهيم و العباس و القاسم لأمهات أولاد و إسماعيل و له مزار في تويسركان من بلاد إيران و جعفر و هارون و الحسن لأم ولد و أحمد و محمد و حمزة لأم ولد و عبد الله و إسحاق و عبيد الله و زيد و الحسن و الفضل و قبره في بهبهان معروف يزار و يعرف بشاه فضل و الحسين و سليمان لأمهات أولاد
There were born for him-asws thirty-seven children. And it is said thirty-nine children, male and female – Ali Bin Musa Al-Reza-asws, and Ibrahim, and Al-Abbas, and Al-Qasim for mothers of children; and Ismail, and for him is mausoleum in Tuwesarkan, from the cities of Iran, and Ja’far, and Haroun, and Al-Hassan of a mother of children, and Ahmad, and Muhammad, and Hamza of mother of children, and Abdullah And Is’haq, and Ubeydullah, and Zayd, and Al-Hassan, and Al-Fazl, and his grave in Bahbahan is well-known, and it visited, and he is known as ‘Shah Al-Fazl’; and Al-Hassan, and Suleyman for mothers of children.
و فاطمة الكبرى و فاطمة الصغرى و رقية و حكيمة و أم أبيها و رقية الصغرى و كلثوم و أم جعفر و لبابة و زينب و خديجة و علية و آمنة و حسنة و بريهة و عائشة و أم سلمة و ميمونة لأمهات شتى.
And Fatima Al-Kubra-asws (Masouma), and (Syeda) Fatima Al-Sughra, and Ruqayya, and Hakeema, and Umm Abeeha, and Ruqayya al Sighra, and Kulsoom, and Umm Ja’far, and Lababah, and Zaiban, and Khadeeja, and Aaliya, and Aamina, and Hasanah, and Bureyha, and Ayesha, and Umm Salma, and Maymouna of various mothers.
أما إبراهيم فقد قال المفيد رحمه الله في الإرشاد و الطبرسي في إعلام الورى.
As for Ibrahim, Al Mufeed, may Allah-azwj have Mercy on him, said in ‘Al Irshad’, and Al Tabarsee in ‘I’lam Al Wara’.
كان إبراهيم بن موسى شجاعا كريما و تقلد الإمرة على اليمن في أيام المأمون من قبل محمد بن زيد بن علي بن الحسين بن علي بن أبي طالب ع الذي بايعه أبو السرايا بالكوفة و مضى إليها ففتحها و أقام بها مدة إلى أن كان من أمر أبي السرايا ما كان و أخذ له الأمان من المأمون و صرحا بأن لكل من ولد أبي الحسن موسى ع فضل و منقبة مشهورة.
Ibrahim son of Musa-asws was brave, benevolent, and he was collared with the governance upon Al Yemen during the days of Al-Mamoun, from before Muhammad Bin Zayd son of Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, the one whom Abu Al-Saraya pledged at Al-Kufa, and he went to it. He conquered it and stayed at it for a period until it happened from the matter of Abu Al Saraya what happened, and he took the amnesty for him from Al-Mamoun. And it is stated that for every one of the children of Abu Al-Hassan Musa-asws, were well-known merits and virtues.
و في وجيزة المجلسي إبراهيم بن موسى بن جعفر ممدوح وَ فِي الْكَافِي فِي بَابِ أَنَّ الْإِمَامَ مَتَى يَعْلَمُ أَنَّ الْأَمْرَ قَدْ صَارَ إِلَيْهِ بِسَنَدِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ قُلْتُ لِلرِّضَا ع إِنَّ رَجُلًا عَنَى أَخَاكَ إِبْرَاهِيمَ فَذَكَرَ لَهُ أَنَّ أَبَاكَ فِي الْحَيَاةِ وَ أَنْتَ تَعْلَمُ مِنْ ذَلِكَ مَا لَا يَعْلَمُ
And in brief, Al-Majlisi, ‘Ibrahim son of Musa-asws Bin Ja’far-asws was praise-worthy. And in Al-Kafi, in a chapter, ‘When does the Imam-asws know that the command has come to him-asws’, by his chain from Ali Bin Asbaat, said, ‘I said to Al-Reza-asws, ‘A man is worried about your-asws brother Ibrahim. He mentioned to him that your-asws father-asws is still alive, and you-asws know what you-asws know from that, what he does not know’.
فَقَالَ سُبْحَانَ اللَّهِ يَمُوتُ رَسُولُ اللَّهِ ص وَ لَا يَمُوتُ مُوسَى قَدْ وَ اللَّهِ مَضَى كَمَا مَضَى رَسُولُ اللَّهِ ص وَ لَكِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ مُنْذُ قَبَضَ نَبِيَّهُ ص هَلُمَّ جَرّاً يَمُنُّ بِهَذَا الدِّينِ عَلَى أَوْلَادِ الْأَعَاجِمِ وَ يَصْرِفُهُ عَنْ قَرَابَةِ نَبِيِّهِ هَلُمَّ جَرّاً فَيُعْطِي هَؤُلَاءِ وَ يَمْنَعُ هَؤُلَاءِ
He-asws said: ‘Glory be to Allah-azwj! Rasool-Allah-azwj died and Musa-asws did not die? By Allah-azwj, he-asws has passed away, just like Rasool-Allah-saww had passed away. But Allah-azwj Blessed and Exalted, did not cease to Recall His-azwj Prophet-saww, and so on, Conferring with this religion upon the children of the foreigners and Turning it away from the relatives of His-azwj Prophet-saww, and so on. So He-azwj Gives these and Prevents those.
لَقَدْ قَضَيْتُ عَنْهُ فِي هِلَالِ ذِي الْحِجَّةِ أَلْفَ دِينَارٍ بَعْدَ أَنْ أَشْفَى عَلَى طَلَاقِ نِسَائِهِ وَ عِتْقِ مَمَالِيكِهِ وَ لَكِنْ قَدْ سَمِعْتُ مَا لَقِيَ يُوسُفُ مِنْ إِخْوَتِهِ.
I-asws have paid off a thousand Dinars on his behalf during the crescent (beginning) of Zul Hijjaj, after restoring the divorce of his wives, and freeing of his slaves. But you have already heard what Yusuf-as had faced from his-as brothers’.
قال جدي الصالح في شرح أصول الكافي قوله على أولاد الأعاجم كسلمان و غيره و فيه مدح عظيم للعجم و تفضيلهم على العرب
My righteous grandfather said in the commentary of ‘Usool Al-Kafi’, ‘His-asws words: ‘Upon the children of foreigners’, like Salman-ra and others. And in it is mighty praise for the non-Arabs and their superiority over the Arabs.
و كتب أبو عامر بن حرشنة كتابا في تفضيل العجم على العرب و كذلك إسحاق بن سلمة و كيف ينكر فضلهم و في الأخبار ما يدل على أنهم من أعوان القائم عجل الله تعالى فرجه الشريف و أنهم أهل تأييد الدين.
And Abu Aamir Bin Harshana wrote regarding the merits of the non-Arabs over the Arabs, ‘And like what was Is’haq Bin Salmah. And how can their merits be denied, and in the Ahadeeth is what evidence’s upon that they (non-Arabs) would be from the assistants of Al-Qaim-asws, may Allah-azwj the Exalted Hasten his-asws noble relief, and they would be the people supporting the religion.
قَالَ النَّبِيُّ ص أَسْعَدُ النَّاسِ بِهَذَا الدِّينِ فَارِسُ رواه الشيخ أبو محمد جعفر بن أحمد بن علي القمي نزيل الري في كتاب جامع الأحاديث مع أنهم في تأييد الدين و قبول العلم أحسن و أكثر من العرب يدل على ذلك قوله تعالى وَ لَوْ نَزَّلْناهُ عَلى بَعْضِ الْأَعْجَمِينَ فَقَرَأَهُ عَلَيْهِمْ ما كانُوا بِهِ مُؤْمِنِينَ
The Prophet-saww said: ‘The most fortunate of the people with this religion are the Persians’. It is reported by the sheykh Abu Muhammad Ja’far Bin Ahmad Bin Ali Al-Qummy, resident of Al-Rayy, in the book ‘Jamie Al Ahadeeth’, along with that they would be among supporters of the religion, and excellent accepters of the knowledge, and they would be more numerous than the Arabs. That is evidenced upon by His-azwj Words: And had We Revealed it unto one of the non-Arabs [26:198] So he would have recited it to them, they would not have been believers in it [26:199].
قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ قَالَ الصَّادِقُ ع لَوْ نُزِّلَ الْقُرْآنُ عَلَى الْعَجَمِ مَا آمَنَتْ بِهِ الْعَرَبُ وَ قَدْ نُزِّلَ عَلَى الْعَرَبِ فَآمَنَتْ بِهِ الْعَجَمُ فَهِيَ فَضِيلَةٌ لِلْعَجَمِ
Ali Bin Ibrahim said, ‘Al-Sadiq-asws said: ‘If the Quran had been Revealed upon the non-Arabs, the Arabs would not have believed in it, and it has been Revealed upon the Arabs, and the non-Arabs are believing in it. Thus, it is a merit for the non-Arabs’.
وَ قَالَ عِنْدَ تَفْسِيرِ قَوْلِهِ تَعَالَى وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ الشُّعُوبُ مِنَ الْعَجَمِ وَ القَبَائِلُ مِنَ الْعَرَبِ وَ الْأَسْبَاطُ مِنْ بَنِي إِسْرَائِيلَ قال و روي ذلك عن الصادق ع.
And he said at the interpretation of Words of the Exalted: and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. Surely Allah is Knowing, Aware [49:13]. The nations are from the non-Arabs, and the tribes are from the Arabs, and the tribes are from the children of Israel’. He said, ‘And that is reported from Al-Sadiq-asws’.
وَ قَالَ رَسُولُ اللَّهِ ص يَوْمَ فَتْحِ مَكَّةَ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ بِالْإِسْلَامِ نَخْوَةَ الْجَاهِلِيَّةِ وَ تَفَاخُرَهَا بِآبَائِهَا إِنَّ الْعَرَبِيَّةَ لَيْسَتْ بِأَبٍ وَالِدٍ وَ إِنَّمَا هُوَ لِسَانٌ نَاطِقٌ فَمَنْ تَكَلَّمَ بِهِ فَهُوَ عَرَبِيٌّ أَلَا إِنَّكُمْ مِنْ آدَمَ وَ آدَمُ مِنَ التُّرَابِ و هذا صريح في أن التكلم بلغة العرب وحده لا فخر فيه بل المناط هو التقوى.
And Rasool-Allah-saww said on the day of the conquest of Makkah: ‘O you people! Allah-azwj has Removed away from you the arrogance of the pre-Islamic period and priding with forefathers, by Al-Islam! The Arabism isn’t by a parental father, and rather it is a tongue (language) spoken. The one who speaks with it, he is an Arabian. Indeed! You are all from Adam-as, and Adam-as is from the soil!’ And this is clear that speaking in the Arabic language alone, there is no pride in it, but the honour, it is the piety.
و في الفتوحات المكية في الباب السادس و الستين و ثلاثمائة أن وزراء المهدي عليه السلام من الأعاجم ما فيهم عربي لكن لا يتكلمون إلا بالعربية لهم حافظ ليس من جنسهم انتهى.
And in ‘Al-Futuhaat Al-Makkiya’, in the chapter three hundred and sixty-six, ‘The ministers of Al-Mahdi-asws would be from the non-Arabs. There will not be any Arab among them, but they will not be speaking except in Arabic. For them would be such preservation, not being from their race’ – end.
بل المستفاد من خطبة أمير المؤمنين فيما يتعلق بإخباره عن القائم ع حيث يقول فيها و كأني أسمع صهيل خيلهم و طمطمة رجالهم أنهم يتكلمون بالفارسية
But the beneficial is from a sermon of Amir Al-Momineen-asws regarding what is related with his-asws informing about Al-Qaim-asws, where he-asws said in it, ‘And it is as if I-asws am listening to the neighing of their horses, and ‘Tamtama’ of their infantry. They are taking in Persian’.
قال في البحار الطمطمة اللغة العجمية و رجل طمطمي في لسانه عجمة أشار ع بذلك إلى أن عسكرهم من العجم انتهى و لا ينافي ما ذكره صاحب الفتوحات إذ لعل التكلم بالعربي لوزرائه خاصة دون بقية الجيش.
He (Majlisi) said in ‘Al-Bihar’, ‘Al-Tamtama’ is the non-Arabic language, and a man doing ‘Tamtama’ in his non-Arabic language, is an indication with that to, that they soldiers would be from the non-Arabs, period, and it does not negate what the author of ‘Al-Futuhaat’ has mentioned, ‘Perhaps the talking in Arabic is for his-asws ministers in particular, besides remainder of the army’.
وَ فِي حَيَاةِ الْحَيَوَانِ، عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص رَأَيْتُ غَنَماً سُوداً دَخَلَتْ فِيهَا غَنَمٌ كَثِيرٌ بِيضٌ قَالُوا فَمَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ
And in ‘Hayaat Al-Haywan’ – From Ibn Umar who said, ‘Rasool-Allah-saww said: ‘I saw black sheep, and a lot of white sheep entered into them!’ They said, ‘So what is its interpretation, O Rasool-Allah-saww?’
قَالَ قَالَ الْعَجَمُ يَشْرَكُونَكُمْ فِي دِينِكُمْ وَ أَنْسَابِكُمْ قَالُوا الْعَجَمُ يَا رَسُولَ اللَّهِ قَالَ لَوْ كَانَ الْإِيمَانُ مُتَعَلِّقاً بِالثُّرَيَّا لَنَالَهُ رِجَالٌ مِنَ الْعَجَمِ
He (the narrator) said, ‘He-saww said: ‘The non-Arabs will be participating with you all in your religion’. They said, ‘The non-Arabs, O Rasool-Allah-saww?’ He-saww said: ‘Even if the Eman was hanging with the sun, a man from the non-Arabs would get it!’
و سبب المن و الإعطاء و الصرف و المنع في رواية الكافي هو استعمال الاستعداد الفطري و قبوله و إبطاله و الإعراض عنه فلا يلزم الجبر.
And the cause is the conferment, and the Granting, and the Turning (religion away), and the Prevention. In a report of Al-Kafi, ‘It is utilisation of the preparedness of the nature, and its acceptance, and its invalidation, and the objection about it. So no redress is required.
قوله لقد قضيت عنه قال الفاضل الأمين الأسترآبادي أي قضيت عن الذي عزى إبراهيم و كأنه عباس أخوهما ألف دينار بعد أن أشرف و عزم على طلاق نسائه و عتق مماليكه و على أن يشرد من الغرماء و كان قصده من الطلاق و العتق أن لا يأخذ الغرماء مماليكه و يختموا بيوت نسائه
His-asws (Al-Reza-asws’s) words: ‘I-asws have paid off on his behalf (a thousand Dinars)’, the meritorious, the trusted Al-Astarabady said, ‘Yes, I-asws have paid off a thousand Dinars on behalf of the one who hurt me-asws, Ibrahim, and it is as if Abbas, their brother, had determined upon divorcing his wives and freeing his slaves so he can pay off the creditors, and his aim from the divorce and the freeing so that the creditors would not take away his slaves and seal off the houses of his wives.
و قيل عزمه على ذلك لفقره و عجزه من النفقة
And it is said, his determination upon that was due to his poverty and his inability from the expenditure.
قوله قد سمعت ما لقي يوسف يعني أنهم يقولون ذلك افتراء و ينكرون حقي حسدا انتهى.
His-asws words: ‘You have already heard what Yusuf-as had faced’ – meaning they are saying that as fabrication, and they are denying my-asws rights out of envy’ – end.
و في بصائر الدرجات أنه ألح إلى أبي الحسن ع في السؤال فحك بسوطه الأرض فتناول سبيكة ذهب فقال استغن بها و اكتم ما رأيت
And in (the book) ‘Basaair Al-Darajaat’ – He (Ibrahim) persisted to Abu Al-Hassan-asws in begging, so he-asws struck the ground with his-asws whip and grabbed a gold ingot and said: ‘Be enriched with this and conceal what you have seen’.
و بالجملة قال جدي بحر العلوم رحمه الله ما ذكره المفيد رحمه الله و غيره من الحكم بحسن حال أولاد الكاظم ع عموما محل نظر و كذا في خصوص إبراهيم كما هو ظاهر الرواية المتقدمة.
And in summary, my grandfather Bahr Al-Uloom, may Allah-azwj have Mercy on him, said, ‘What is mentioned by Al-Mufeed, may Allah-azwj have Mercy on him, and others from the wise ones of the excellent state of the children of Al-Kazim-asws, generality of it is under consideration, and like that is regarding in particular Ibrahim, like what was apparent in the preceding report.
و كيف كان فإبراهيم هذا هو جد السيد المرتضى و الرضي رحمهما الله فإنهما ابنا أبي أحمد النقيب و هو الحسين بن موسى بن محمد بن موسى بن إبراهيم بن موسى بن جعفر ع.
And how was it. This Ibrahim, he is grandfather of Al-Seyyid Al-Murtaza and Al-Razy, may Allah-azwj have Mercy on them. They are sons of Abu Ahmad Al-Naqeeb, and he is Al-Husayn Bin Musa Bin Muhammad Bin Musa Bin Ibrahim son of Musa-asws Bin Ja’far-asws.
و ظاهر المفيد في الإرشاد و الطبرسي في إعلام الورى و ابن شهرآشوب في المناقب و الإربلي في كشف الغمة أن المسمّى بإبراهيم من أولاد أبي الحسن ع رجل واحد و لكن عبارة صاحب العمدة تعطي أن إبراهيم من ولده اثنان إبراهيم الأكبر و إبراهيم الأصغر و أنه يلقب بالمرتضى
And the apparent, Al-Mufeed in ‘Al-Irshad’, and Al-Tabarsee in ‘I’lam Al-Wara’, and Ibn Shehr Ashub in ‘A Manaqib’, and Al-Irbily in ‘Kashf Al-Ghumma – The one named as Ibrahim, being from the children of Abu Al-Hassan-asws, is one man. But the phrase of the author of ‘Al-Amdah’, states that ‘Ibrahim’ from his-asws sons, are two – Ibrahim Al-Akbar and Ibrahim Al-Asghar, and that he is titled at ‘Al-Murtaza’.
و العقب منه و أمه أم ولد نوبية اسمها نجية و الظاهر التعدد فإن علماء النسب أعلم من غيرهم بهذا الشأن و الظاهر أن المسئول عن أبيه و المخبر بحياته هو إبراهيم الأكبر و أن الذي هو جد المرتضى و الرضي هو الأصغر كما صرح به جدي بحر العلوم و قد ذكرنا أنه مدفون في الحائر الحسيني خلف ظهر الحسين ع.
And there is posterity from him, and his mother is mother of children, a Nubian. Her name is Najiya. And the apparent is the large number, for the scholars are attributing (them as being) more learned than others, with this glory, and the apparent is that the questioned about his father-asws and the informed during his-asws lifetime, he is Ibrahim Al-Akbar, and he is the grandfather of Al-Murtaza. And Al-Razy, he is the younger (Al-Asghar), like what is stated by my grandfather Bahr Al-Uloom, and we have mentioned that he is buried in Al-Ha’ir Al-Husayniya (Karbala) behind the back of (the Holy Grave of) Al-Husayn-asws.
و كيف كان ففي شيراز بقعة تنسب إلى إبراهيم بن موسى واقعة في محلة لبآب بناها محمد زكي خان النوري من وزراء شيراز سنة ألف و مائتين و أربعين
And how did that happen, for in Shiraz there is a spot attributed to Ibrahim son of Musa-asws falling in the neighbourhood of Labaab. It was built by Muhammad Zaky Khan Al-Noury, from the ministers of Shiraz, in the year one thousand two hundred and forty.
و لكن لم أعثر على مستند قوي يدل على صحة النسبة بل يبعدها ما سمعت من إرشاد المفيد من أنه كان واليا باليمن بل ذكر صاحب أنساب الطالبين أن إبراهيم الأكبر ابن الإمام موسى ع خرج باليمن و دعا الناس إلى بيعة محمد بن إبراهيم طباطبا
But I could not find any strong document evidencing upon the correctness of the attribution. But it is distanced by what I heard from ‘Irshad’ of Al-Mufeed that he was a governor at Al-Yemen. But the author of ‘Ansaab Al-Talibeen’ mentioned that Ibrahim Al-Akbar, son of the Imam-asws Musa-asws, rebelled at Al-Yemen and call people to the allegiance of Muhammad Bin Ibrahim Tabatabaie.
ثم دعا الناس إلى بيعة نفسه و حج في سنة مائتين و اثنين و كان المأمون يومئذ في خراسان فوجه إليه حمدويه بن علي و حاربه فانهزم إبراهيم و توجه إلى العراق و آمنه المأمون و توفي في بغداد.
Then he called the people to his own allegiance. And he performed Hajj during the year two hundred, and on that day Al-Mamoun was in Khurasan. He diverted to him Hamdawiya Bin Ali (with an army) and battled him. Ibrahim was defeated and was sent to Al-Iraq, and Al-Mamoun granted him amnesty, and he died in Baghdad.
و على فرض صحة ما ذكرناه فالمتيقن أنه أحد المدفونين في صحن الكاظم ع لأن هذا الموضع كان فيه مقابر قريش من قديم الزمان فدفن إلى جنب أبيه
And based upon the assumption that what we are mentioning is correct, the sure thing is that he is one of the two buried ones in the courtyard of Al-Kazim-asws, because this place wherein were graves of Qureysh, is from ancient times. He is buried to the side of his father-asws.
و أما أحمد بن موسى ففي الإرشاد كان كريما جليلا ورعا و كان أبو الحسن موسى يحبه و يقدمه و وهب له ضيعته المعروفة باليسيرة و يقال أنه رضي الله عنه أعتق ألف مملوك
And as for Ahmad son of Musa-asws, it is in ‘Al-Irshad’, he was benevolent, majestic, and his father-asws Abu Al-Hassan-asws used to love him-asws, and would advance him, and gifted an estate to him well known as ‘Al-Yaseera’. And it is said that he, may Allah-azwj be Pleased with him, liberated a thousand slaves.
قال أخبرني أبو محمد الحسن بن محمد بن يحيى قال حدثنا جدي سمعت إسماعيل بن موسى ع يقول خرج أبي بولده إلى بعض أمواله بالمدينة فكنا في ذلك المكان فكان مع أحمد بن موسى عشرون من خدام أبي و حشمه إن قام أحمد قاموا و إن جلس جلسوا معه و أبي بعد ذلك يرعاه و يبصره ما يغفل عنه فما انقلبنا حتى تشيخ أحمد بن موسى بيننا انتهى.
He said, ‘I am informed by Muhammad Al-Hassan Bin Muhammad Bin Yahya who said, ‘It is narrated to us by Ismail son of Musa-asws saying, ‘My father-asws went out with his-asws children to one of his wealth (estates) at Al-Medina. We were in that place. There were twenty from the servants and attendants of my father-asws with Ahmad son of Musa-asws. If Ahmad stood up, they would stand, and if he sat down, they would sit down with him, and after that, my-asws father looked after him, and keep him in sight, not being heedless from him. We did not come back until Ahmad son of Musa-asws was between us’ – end.
و كانت أمه من الخواتين المحترمات تدعى بأم أحمد و كان الإمام موسى شديد التلطف بها و لما توجه من المدينة إلى بغداد أودعها ودائع الإمامة و قال لها كل من جاءك و طالب منك هذه الأمانة في أي وقت من الأوقات فاعلمي بأني قد استشهدت و أنه هو الخليفة من بعدي و الإمام المفترض الطاعة عليك و على سائر الناس و أمر ابنه الرضا ع بحفظ الدار.
And his mother was from the respected women called Umm Ahmad, and the Imam-asws Musa-asws was of intense kindness with her, and when he-asws headed from Al-Medina to Baghdad, he-asws deposited with her the entrustments of the Imamate, and said to her: ‘One who comes to you seeking this entrustment from you, in whichever time from the timings, then know that I-asws have been martyred and that he is the caliph from after me-asws, and is the Imam-asws of obligatory obedience upon you, and upon rest of the people’. And he-asws instructed his-asws son Al-Reza-asws with protecting the house.
و لما سمّه المأمون في بغداد جاء إليها الرضا ع و طالبها بالأمانة فقالت له أمّ أحمد لقد استشهد والدك فقال بلى و الآن فرغت من دفنه فأعطني الأمانة التي سلمها إليك أبي حين خروجه إلى بغداد و أنا خليفته و الإمام بالحق على تمام الجن و الإنس
And when Al-Manoun (Al-Haroun) poisoned him-asws in Al-Baghdad, Al-Reza-asws came to her and demanded the entrustment from her. Umm Ahmad said to him, ‘Your-asws father-asws had been martyred’. He-asws said: ‘Yes, and I-asws have just now been free from his-asws burial, so give me-asws the entrustment which my-asws father-asws had submitted to you when he-asws went out to Baghdad, and I-asws am his-asws caliph, and the Imam-asws with the truth upon all the Jinn and the human beings!’
فشقت أم أحمد جيبها و ردت عليه الأمانة و بايعته بالإمامة.
Umm Habeeb tore her dress and returned the entrustment to him-asws and pledged allegiance to him-asws with the Imamate.
فلما شاع خبر وفاة الإمام موسى بن جعفر ع في المدينة اجتمع أهلها على باب أم أحمد و سار أحمد معهم إلى المسجد و لما كان عليه من الجلالة و وفور العبادة و نشر الشرائع و ظهور الكرامات ظنوا به أنه الخليفة و الإمام بعد أبيه فبايعوه بالإمامة
When the news of the expiry of the Imam Musa-asws Bin Ja’far-asws spread in Al-Medina, its inhabitants gathered at the door of Umm Ahmad, and Ahmad went with them to the Masjid, and where there was the majesty upon him, and plenty of acts of worship, and publicising the Laws, and revealing of the benevolent, they thought that he is the caliph after his father-asws, so they pledged allegiance to him with the Imamate.
فأخذ منهم البيعة ثم صعد المنبر و أنشأ خطبة في نهاية البلاغة و كمال الفصاحة ثم قال أيها الناس كما أنكم جميعا في بيعتي فإني في بيعة أخي علي بن موسى الرضا و اعلموا أنه الإمام و الخليفة من بعد أبي و هو ولي الله و الفرض علي و عليكم من الله و رسوله طاعته بكل ما يأمرنا.
So he took the allegiances from them, then ascended the pulpit and preached a sermon in the peak of eloquence and perfect articulation, then said, ‘O you people! Just like all of you are in my allegiance, so I am in the allegiance of my brother Ali-asws Bin Musa Al-Reza-asws! And know that he-asws is the Imam-asws and the caliph from after my father-asws, and he-asws is a Guardian of Allah-azwj and obeying him-asws is an obligation upon me and upon you all, from Allah-azwj and His-azwj Rasool-saww, with all whatever he-asws orders us!’
فكل من كان حاضرا خضع لكلامه و خرجوا من المسجد يقدمهم أحمد بن موسى ع و حضروا باب دار الرضا ع فجددوا معه البيعة فدعا له الرضا ع و كان في خدمة أخيه مدة من الزمان إلى أن أرسل المأمون إلى الرضا ع و أشخصه إلى خراسان و عقد له خلافة العهد.
So, everyone who was present was humbled to his speech, and they came out from the Masjid with Ahmad son of Musa-asws being at the forefront, and they presented at the door of Al-Reza-asws. They renewed the allegiance with him-asws. Al-Reza-asws supplicated for him, and he was in the service of his brother-asws for a long period of time until Al-Mamoun sent summoners to Al-Reza-asws and had him-asws taken to Khurasan and made a pact to him-asws with the caliphate.
و هو المدفون بشيراز المعروف بسيد السادات و يعرف عند أهل شيراز بشاهچراغ و في عهد المأمون قصد شيراز مع جماعة و كان من قصده الوصول إلى أخيه الرضا ع فلما سمع به قتلغ خان عامل المأمون على شيراز توجه إليه خارج البلد في مكان يقال له خان زينان على مسافة ثمانية فراسخ من شيراز
And he is the one buried at Shiraz, well known as ‘Seyyid Al-Sadaat’, and he is known with the people of Shiraz as ‘Shah Chiragh’. And in the era of Al-Mamoun, he aimed for Shiraz with a group, and it was from his aim to arrive to his brother-asws Al-Reza-asws. When Qatalag Khan, governor of Al-Mamoun upon Shiraz, heard of him, he diverted him to outside the city in a place called Khan Zeynan, being upon a distance of eight Farsakhs from Shiraz.
فتلاقى الفريقان و وقع الحرب بينهما فنادى رجل من أصحاب قتلغ إن كان تريدون ثمة الوصول إلى الرضا فقد مات فحين ما سمع أصحاب أحمد بن موسى ذلك تفرقوا عنه و لم يبق معه إلا بعض عشيرته و إخوته فلما لم يتيسر له الرجوع توجه نحو شيراز فأتبعه المخالفون و قتلوه حيث مرقده هناك.
The two parties met, and the battle took place between the two. A man from the companions of Qatalag called out, ‘If you are wanting to arrive to Al-Reza-asws, so he-asws had died!’ When the companions of Ahmad son of Musa-asws heard that, they dispersed away from him, and there did not remain with him except some of his clan, and his brothers. When the return was not easy for him, he headed towards Shiraz. The adversaries pursued him, and they killed him where his grave is over there.
و كتب بعض في ترجمته أنه لما دخل شيراز اختفى في زاوية و اشتغل بعبادة ربه حتى توفي لأجله و لم يطلع على مرقده أحد إلى زمان الأمير مقرب الدين مسعود بن بدر الدين الذي كان من الوزراء المقربين لأتابك أبي بكر بن سعد بن زنكي
And someone wrote in his version that when he entered Shiraz, he hid himself in an area and pre-occupied with worshipping his Lord-azwj until he died as a result and no one was notified upon his grave up to the time of emit Muqarrab Al-Deen Masoud Bin Badr Al-Deen who was from the ministers close to Al-Atabek Abu Bakr Bin Sa’ad Bin Zanky.
فإنه لما عزم على تعمير في محل قبره حيث هو الآن ظهر له قبر و جسد صحيح غير متغير و في إصبعه خاتم منقوش فيه العزة لله أحمد بن موسى فشرحوا الحال إلى أبي بكر فبنى عليه قبة و بعد مدة من السنين آذنت بالانهدام
When he determined upon construction in the vicinity of his grave where it is today, a grave appeared to him and a healthy body, unchanged, and there was a ring in his finger. It was engraved in it, ‘The Honour is for Allah-azwj! Ahmad Bin Musa’. They reported the situation to Abu Bakr, and he built a dome upon it, and after a period of time of years, he allowed with the demolishing.
فجددت تعميرها الملكة تاشى خاتون أم السلطان الشيخ أبي إسحاق بن سلطان محمود و بنت عليه قبة عالية و إلى جنب ذلك مدرسة و جعلت قبرها في جواره و تاريخه يقرب من سنة سبعمائة و خمسين هجرية.
Its construction was renewed by the queen Taash Khatoun mother of the sultan the sheykh Abu Is’haq Bin Sultan Mahmoud, and she build a high dome upon it, and to the side of that, a school, and she made its grave to be in its vicinity, and its date is near to the year seven hundred and fifty Hijrah.
و في سنة ألف و مائتين و اثنين و أربعين جعل السلطان فتح على شاه القاجاري عليه مشبكا من الفضة الخالصة و يوجد على قبره نصف قرآن بقطع البياض بالخط الكوفي الجيد على ورق من رق الغزال و نصفه الآخر بذلك الخط في مكتبة الرضا ع و في آخره كتبه علي بن أبو طالب فلذلك كان الاعتقاد بأنه خطه ع.
And in the year one thousand two hundred and forty-two, the sultan Fatah made a pure silver buckle to be for Shah Al-Qajary, and half the Quran was found to be upon his grave, on a white piece, in good Kufy script, upon a paper from the papers of gazelle skin, and the other half, in that handwriting in the library of Al-Reza-asws, and in its end was writing of Ali-asws Bin Abu Talib-asws. Therefore, due to that, there was the belief that it was his-asws handwriting.
و ظني القوي أن القرآن بخط علي ع لا يوجد إلا عند الحجة ع و أن كاتب القرآن المدعي كونه بخطه ع هو علي بن أبي طالب المغربي و كان معروفا بحسن الخط الكوفي و نظير هذا القرآن بذلك الرقم بعينه يوجد في مصر مقام رأس الحسين ع كما ذكرنا أنه كان يوجد نظيره أيضا في المرقد العلوي المرتضوي و أنه احترق فيما احترق هذا و ربما ينقل عن بعض أن مشهد السيد أحمد المذكور في بلخ و الله العالم.
And it is my strong belief that the Quran in the handwriting of Ali-asws cannot be found except in the possession of Al-Hujjat-asws, and that the scribe of the Quran, claiming that it is in his-asws handwriting, he is Ali Bin Abu Talib Al-Maghribi, and he was famous for his excellent handwriting in the Kufy script, and a match of this Quran, with that writing exactly can be found in Egypt, at the place of the head of Al-Husayn-asws just as we have mentioned that its match as well can be found in the Alawite shrine Al-Murtazawy, and it was burnt among what was burned down. This, and perhaps it was copied from the one in the mausoleum of the Seyyid Ahmad, the mentioned, in Balkh. And Allah-azwj is more knowing.
و في بيرم من أعمال شيراز مشهد ينسب إلى أخ السيد أحمد يعرف عندهم بشاه علي أكبر و لعله هو الذي عده صاحب العمدة من أولاد موسى بن جعفر ع و سماه عليا
And in Bayram, from the offices of Shiraz there is a mausoleum attributed to a brother of the Seyyid Ahmad, known with them as Shah Ali Akbar, and perhaps it is which the author of ‘Al-Amdah’ counted him to be from the children of Musa-asws Bin Ja’far-asws and named him as Ali.
و أما القاسم بن موسى ع كان يحبه أبوه حبا شديدا و أدخله في وصاياه وَ فِي بَابِ الْإِشَارَةِ وَ النَّصِّ عَلَى الرِّضَا مِنَ الْكَافِي فِي حَدِيثِ أَبِي عُمَارَةَ يَزِيدَ بْنِ سَلِيطٍ الطَّوِيلِ قَالَ أَبُو إِبْرَاهِيمَ أُخْبِرُكَ يَا أَبَا عُمَارَةَ أَنِّي خَرَجْتُ مِنْ مَنْزِلِي فَأَوْصَيْتُ إِلَى ابْنِي فُلَانٍ يَعْنِي عَلِيّاً الرِّضَا ع
And as for Al-Qasim son of Musa-asws, his father-asws used to love him-asws intensely and included him in his-asws bequest. And in the chapter, ‘Indication and the text upon Al-Reza-asws’, from Al Kafi, in a long Hadeeth of Abu Umarah Yazeed Bin Saleet, Abu Ibrahim-asws said: ‘I-asws shall inform you, O Abu Umarah! I-asws shall be going out from my-asws house, and I-asws have bequeathed to my-asws son, so and so (meaning Ali Al-Reza-asws).
وَ أَشْرَكْتُ مَعَهُ بَنِيَّ فِي الظَّاهِرِ وَ أَوْصَيْتُهُ فِي الْبَاطِنِ فَأَفْرَدْتُهُ وَحْدَهُ وَ لَوْ كَانَ الْأَمْرُ إِلَيَّ لَجَعَلْتُهُ فِي الْقَاسِمِ ابْنِي لِحُبِّي إِيَّاهُ وَ رَأْفَتِي عَلَيْهِ وَ لَكِنْ ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَجْعَلُهُ حَيْثُ يَشَاءُ
And I-asws have participate with him-asws, my-asws (other) sons in the apparent, and I-asws have bequeathed to him-asws in the hidden, individualising him-asws alone, and if the command would have been up to me-asws, I-asws would have made it to be in my-asws son Al-Qasim due to my-asws love for him, and my kindness upon him, but that is up to Allah-azwj Mighty and Majestic, He-azwj Places it wherever He-azwj so Desires.
وَ لَقَدْ جَاءَنِي بِخَبَرِهِ رَسُولُ اللَّهِ ص وَ جَدِّي عَلِيٌّ ع ثُمَّ أَرَانِيهِ وَ أَرَانِي مَنْ يَكُونُ مَعَهُ وَ كَذَلِكَ لَا يُوصَى إِلَى أَحَدٍ مِنَّا حَتَّى يَأْتِيَ بِخَبَرِهِ رَسُولُ اللَّهِ ص وَ جَدِّي عَلِيٌّ ع
And Rasool-Allah-saww came to me-asws with his-asws news and (so did) my-asws grandfather-asws Ali-asws, and he-asws showed him-asws and showed me-asws the one who would happen to be with him-asws. And like that, no one from us-asws can bequeath until Rasool-Allah-saww comes to him-asws with his-asws news, and my-asws grandfather-asws Ali-asws (as well).
وَ رَأَيْتُ مَعَ رَسُولِ اللَّهِ خَاتَماً وَ سَيْفاً وَ عَصًا وَ كِتَاباً وَ عِمَامَةً فَقُلْتُ مَا هَذَا يَا رَسُولَ اللَّهِ فَقَالَ لِي أَمَّا الْعِمَامَةُ فَسُلْطَانُ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا السَّيْفُ فَعِزُّ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ أَمَّا الْكِتَابُ فَنُورُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ أَمَّا الْعَصَا فَقُوَّةُ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا الْخَاتَمُ فَجَامِعُ هَذِهِ الْأُمُورِ
And I-asws saw a ring with Rasool-Allah-saww, and a sword, and a staff, and a Book, and a turban. I-asws said, ‘What is this, O Rasool-Allah-saww?’ He-saww said to me: ‘As for the turban, it is the Authority of Allah-azwj Mighty and Majestic. And as for the sword, it is the Might of Allah-azwj Blessed and Exalted. And as for the Book, it is a Noor of Allah-azwj Blessed and Exalted. And as for the staff, it is the Strength of Allah-azwj Mighty and Majestic. And as for the ring, is it a collection of these matters’.
ثُمَّ قَالَ لِي وَ الْأَمْرُ قَدْ خَرَجَ مِنْكَ إِلَى غَيْرِكَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَرِنِيهِ أَيُّهُمْ هُوَ فَقَالَ رَسُولُ اللَّهِ مَا رَأَيْتُ مِنَ الْأَئِمَّةِ أَحَداً أَجْزَعَ عَلَى فِرَاقِ هَذَا الْأَمْرِ مِنْكَ وَ لَوْ كَانَتِ الْإِمَامَةُ بِالْمَحَبَّةِ لَكَانَ إِسْمَاعِيلُ أَحَبَّ إِلَى أَبِيكَ مِنْكَ وَ لَكِنْ مِنَ اللَّهِ
Then he-saww said to me: ‘And the command is going out from you-asws to someone else’. I-asws said, ‘O Rasool-Allah-saww! Show him-asws to me-asws! Which one of them is he-asws?’ Rasool-Allah-saww said: ‘I-saww have not seen anyone more alarmed at the separation of this command, than you-asws! And if the Imamate were to be due to the love, it would be Ismail. He is more beloved to your-asws father-asws than you-asws are, but it is from Allah-azwj’.
وَ فِي الْكَافِي، أَيْضاً بِسَنَدِهِ إِلَى سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ رَأَيْتُ أَبَا الْحَسَنِ ع يَقُولُ لِابْنِهِ الْقَاسِمِ قُمْ يَا بُنَيَّ فَاقْرَأْ عِنْدَ رَأْسِ أَخِيكَ وَ الصَّافَّاتِ صَفًّا حَتَّى تَسْتَتِمَّهَا فَقَرَأَ فَلَمَّا بَلَغَ أَ هُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنا قَضَى الْفَتَى
And in ‘Al-Kafi’ as well, by his chain to Suleyman Al-Jafary who said, ‘I saw Abu Al-Hassan-asws saying to his-asws son Al-Qasim: ‘Stand, O my-asws son, and recite by the head of your brother: By the ones lined out in rows [37:1] (Surah Al-Saffaat), until you complete it’. So he recited it. When he reached: are they stronger as a creation or (other) ones We Created? We Created them from sticky clay [37:11], the youth passed away.
فَلَمَّا سُجِّيَ وَ خَرَجُوا أَقْبَلَ عَلَيْهِ يَعْقُوبُ بْنُ جَعْفَرٍ فَقَالَ لَهُ كُنَّا نَعْهَدُ الْمَيِّتَ إِذَا نَزَلَ بِهِ الْمَوْتُ يُقْرَأُ عِنْدَهُ يس وَ الْقُرْآنِ الْحَكِيمِ فَصِرْتَ تَأْمُرُنَا بِالصَّافَّاتِ
When he had been laid out shrouded and they came out, Yaqoub son of Ja’far-asws faced to him-asws and said to him-asws, ‘We have been pledging the deceased when the death descends with him, by reciting in his presence: Ya Seen [36:1] By the Wise Quran [36:2], and you-asws have become instructing us with (reciting Surah) Al-Saffaat!’
فَقَالَ يَا بُنَيَّ لَمْ تُقْرَأْ عِنْدَ مَكْرُوبٍ مِنْ مَوْتٍ قَطُّ إِلَّا عَجَّلَ اللَّهُ رَاحَتَهُ
He-asws said: ‘O my-asws son! It (Surah Saffaat) will not be recited during the worries of death at all except Allah-azwj would Haster his rest’.
و نص السيد الجليل علي بن طاوس على استحباب زيارة القاسم و قرنه بالعباس بن أمير المؤمنين و علي بن الحسين ع المقتول بالطف و ذكر لهم و لمن يجري مجراهم زيارة يزارون بها من أرادها وقف عليها في كتابه مصباح الزائرين.
And the Majestic Seyyid Ali Bin Tawoos texted upon recommendation of Ziyarat of Al-Qaim and paired him with Al-Abbas-asws son-asws of Amir Al-Momineen-asws, and Ali-asws Bin Al-Husayn-asws (Ali Al-Akbar) the one killed at Al-Taff (Karbala), and mentioned to them and to the one who flowed their flow a (recitation) of Ziyarat they can be reciting with. The one who wants can stand upon it in his book ‘Masabih Al-Zaireen’.
و قال في البحار و القاسم بن الكاظم الذي ذكره السيد رحمة الله عليه قبره قريب من الغري و ما هو معروف في الألسنة من أن الرضا قال فيه من لم يقدر على زيارتي فليزر أخي القاسم كذب لا أصل له في أصل من الأصول و شأنه أجل من أن يرغب الناس في زيارته بمثل هذه الأكاذيب.
And he (Al-Majlisi) said in ‘Al-Bihar’ – ‘And Al-Qasim son of Al-Kazim-asws is the one whom the Seyyid, may Allah-azwj have Mercy on him, has mentioned him that his grave is near from Al-Ghary, and what is well known upon the tongues that Al-Reza-asws said regarding him: ‘One who is not able upon visiting me-asws, then let him visit my-asws brother Al-Qaim’, is a lie. There is no origin for it in the origin from the origins, and his glory is more majestic that for the people to make (others) to be desirous in visiting him with the likes of these falsities’.
و أما محمد بن موسى ع ففي الإرشاد أنه من أهل الفضل و الصلاح ثم ذكر ما يدل على مدحه و حسن عبادته
And as for Muhammad son of Musa-asws, it is in ‘Al-Irshad’ that he was from the people of merit and righteousness. Then he mentioned what evidence’s upon his praise, and excellence of his worship.
و في رجال الشيخ أبي علي نقلا عن حمد الله المستوفي في نزهة القلوب أنه مدفون كأخيه شاهچراغ في شيراز و صرح بذلك أيضا السيد الجزائري في الأنوار قال و هما مدفونان في شيراز و الشيعة تتبرك بقبورهما و تكثر زيارتهما و قد زرناهما كثيرا انتهى.
And in ‘Rijal’ of the sheykh Abu Ali, copying from Hamdullah Al-Mastufy in ‘Nazhat Al-Quloob’, he is buried like his brother Shah Chiragh in Shiraz. And the Seyyid as well state in ‘Al-Anwaat’ saying, ‘And they are both buried in Shiraz, and the Shias are taking Blessings with their graves and are frequenting their visitations, and we are visiting them a lot’ – end.
يقال إنه في أيام الخلفاء العباسية دخل شيراز و اختفى بمكان و من أجرة كتابة القرآن أعتق ألف نسمة و اختلف المؤرخون في أنه الأكبر أو السيد أحمد و كيف كان فمرقده في شيراز معروف بعد أن كان مخفيا إلى زمان أتابك بن سعد بن زنكي فبنى له قبة في محلة باغ قتلغ.
And it is said that during the days of the Abbasid caliphs, he entered Shiraz and hid in a place, and from the earnings of writing the Quran, he liberated a thousand persons. And the historians are differing regarding whether he is the eldest or Al-Seyyid Ahmad, and how it happened. His mausoleum is well-known in Shiraz. Afterwards he had hidden up to the era of Atabek Bin Sa’ad Bin Zanky. He built a dome for him in the place of the rebel Qatalagh.
و قد جدد بناؤه مرات عديدة منها في زمان السلطان نادر خان و في سنة ألف و مائتين و تسع و ستين رمته النواب أويس ميرزا ابن النواب الأعظم العالم الفاضل الشاهزاده فرهاد ميرزا القاجاري.
And its building has been renewed many times. From these is during the era of the Sultan Nadir Khan, and during the year one thousand two hundred and sixty-nine, it was restored by the Nawwab Oweys Mirza son of the mighty Nawab, the learned, the meritorious Al-Shaharzadah Farhad Mirza Al-Qajary.
و أما الحسين بن موسى و يلقب بالسيد علاء الدين فقبره أيضا في شيراز معروف ذكره شيخ الإسلام شهاب الدين أبو الخير حمزة بن حسن بن مودود حفيد الخواجة عز الدين مودود بن محمد بن معين الدين محمود المشهور بزركوش الشيرازي المنسوب من طرف الأم إلى أبي المعالي مظفر الدين محمد بن روزبهان و توفي في حدود سنة ثمانمائة ذكره المؤرخ الفارسي في تاريخه المعروف بشيرازنامه.
And as for Al-Husayn son of Musa-asws – And he was titled as Al-Seyyid Ala’a Al-Deen. His grave as well is in Shiraz. His mention is well-known as Sheykh Al-Islam Shahab Al-Deen Abu Al-Khayr Hamza Bin Hassan Bin Mowdud Hafeed Al-Khawaja Izz Al-Deen Mowdud Bin Muhammad Bin Mueen Al-Deen Mahmoud, famous as Bazarkush Al-Shirazi, attributed from the direction of the mother to Abu Al-Ma’aly Muzaffar Al-Deen Muhammad Bin Zaowjabhan, and he died in Hudoud in the year eight hundred. The historian Al-Farsy has mentioned him in his history well-known as Shiraznameh.
و ملخص ما ذكره أن قتلغ خان كان واليا على شيراز و كان له حديقة في مكان حيث هو مرقد السيد المذكور و كان بواب تلك الحديقة رجلا من أهل الدين و المروة و كان يرى في ليالي الجمعة نورا يسطع من مرتفع في تلك الحديقة فأبدى حقيقة الحال إلى الأمير قتلغ
And an abstract of what he mentioned, ‘Qatalagh Khan was the governor upon Shiraz, and there was a garden for him in the place where is the mausoleum of the mentioned Seyyid, and the gate-keeper of the garden and the shrine was a man from the people of religion. And he saw in his dream during the Friday nights, a shining light rising in that garden. He revealed the reality of the situation to the emir Qatalagh.
و بعد مشاهدته لما كان يشاهده البواب و زيادة تجسسه و كشفه عن ذلك المكان ظهر له قبر و فيه جسد عظيم في كمال العظمة و الجلال و الطراوة و الجمال بيده مصحف و بالأخرى سيف مصلت فبالعلامات و القرائن علموا أنه قبر حسين بن موسى فبنى له قبة و رواقا.
And after his witnessing of what the gatekeeper had witnessed, and his additional investigation and his uncovering from that place, a grave appeared to him, and in it was a large body in perfect bones, and the majesty, and the freshness, and the beauty. In its hand was a Quran and in the other was a bare sword. It was by the signs and the clues, they came to know that it was the grace of Husayn son of Musa-asws, so he built a dome for it and a hallway.
الظاهر أن قتلغ خان هذا غير الذي حارب أخاه السيد أحمد و يمكن أن تكون الحديقة باسمه و الوالي الذي أمر ببناء مشهده غيره فإن قتلغ خان لقب جماعة كأبي بكر بن سعد الزنكي و أحد أتابكية آذربيجان بل هم من الدول الإسلامية كرسي ملكها كرمان عدد ملوكها ثمانية نشأت سنة ستمائة و تسع عشرة و انقضت سنة سبعمائة و ثلاث إذ من المعلوم أن ظهور مرقده كان بعد وفاته بسنين.
The apparent is that this Qatalagh Khan is other than which his brother Al-Seyyid Ahmad had fled from, and it is possible that the garden happens to be in his name, and the governor who ordered with building his mausoleum is someone else, for ‘Qatalagh Khan’ it a title of a group, like Abu Bakr Bin Sa’ad Al Zanky, and one Atabek Azarbeyjan. But they are from a government of Islamic throne ruling Kerman. The number of its kings are eight, arising in the year six hundred and nineteen, and elapsed in the year seven hundred and three when from the known, the appearance of his shrine was after his death by years.
و كتب بعضهم أن السيد علاء الدين حسين كان ذاهبا إلى تلك الحديقة فعرفوه أنه من بني هاشم فقتلوه في تلك الحديقة و بعد مضي مدة و زوال آثار الحديقة بحيث لم يبق منها إلا ربوة مرتفعة عرفوا قبره بالعلامات المذكورة و كان ذلك في دور الدولة الصفوية و جاء رجل من المدينة يقال له ميرزا علي و سكن شيراز و كان مثريا فبنى عليه قبة عالية و أوقف عليه أملاكا و بساتين.
And one of them wrote that the Seyyid Ala’a Al-Deen Husayn was going to that garden. They recognised him that he was from the clan of Hashim-as, so they killed him in that garden, and after the passing of a period and decline of the traces of the garden, where nothing remained from it except a high hill, they recognised his grave with the mentioned signs, and that was during the periods of the Safavid government. And a man called Mirza Ali came from Al-Medina and settled in Shiraz, and he was rich, so he built a high dome, and he reserved upon it’s properties and orchards.
و لما توفي دفن بجنب البقعة و تولية الأوقاف كانت بيد ولده ميرزا نظام الملك أحد وزراء تلك الدولة و من بعده إلى أحفاده و السلطان خليل الذي كان حاكما في شيراز من قبل الشاه إسماعيل بن حيدر الصفوي رمت البقعة المذكورة و زاد على عمارتها السابقة في سنة ثمانمائة و عشر.
And when he died, he was buried by the side of the spot, and the charge of the properties were in the hand of his son Mirza Nizam Al-Mulk, one of the ministers of that government, and from after him, to his grandchildren. And the majestic sultan who was a ruler in Shiraz from before Shah Ismail Bin Hayder Al-Safavi. He restored the mentioned spot and added upon its previous building in the year eight hundred and ten.
و أما حمزة بن موسى فهو المدفون في الري في القرية المعروفة بشاهزاده عبد العظيم و له قبة و صحن و خدام و كان الشاهزاده عبد العظيم على جلالة شأنه و عظم قدره يزوره أيام إقامته في الري و كان يخفي ذلك على عامة الناس و قد أسر إلى بعض خواصه أنه قبر رجل من أبناء موسى بن جعفر ع.
And as for Hamza son of Musa-asws, he is buried in Al-Rayy in a town. He is well-known as Shazhadah Abdul Azeem, and there is a dome for him, and a courtyard, and servants. And Shahzadah Abdul Azeem was upon a majesty of his affairs, and of mighty worth. They were visiting him in the days of his stay in Al-Rayy, and that was hidden upon the generality of the people, and it was a secret divulged to one of his special ones that it is the grave of a man from the sons of Musa-asws Bin Ja’far-asws.
و ممن فاز بقرب جواره بعد الممات هو الشيخ الجليل السعيد قدوة المفسرين جمال الدين أبو الفتوح حسين بن علي الخزاعي الرازي صاحب التفسير المعروف بروض الجنان في عشرين مجلدا فارسي إلا أنه عجيب و مكتوب على قبره اسمه و نسبه بخط قديم فما في مجالس المؤمنين من أن قبره في أصفهان بعيد جدا.
And from the ones who succeeded with nearness of his vicinity after the death, it is the majestic Sheykh, the model of interpreters, Jamal Al-Deen Abu Al-Futouh Husayn Bin Ali Al-Khuzaie Al-Razy, author of the Tafseer well-known as ‘Rowz Al-Jinan’, being in twenty volumes in Persian, except that it is strange, and his name is written upon his grave, and his lineage, in an ancient handwriting, ‘What is in the gatherings of the Momineen, his grave is in Isfahan, extremely far away’.
و في تبريز مزار عظيم ينسب إلى حمزة و كذلك في قم في وسط البلدة و له ضريح و ذكر صاحب تاريخ قم أنه قبر حمزة بن الإمام موسى ع و الصحيح ما ذكرنا و لعل المزار المذكور لبعض أحفاد موسى بن جعفر ع.
And in Tabriz there is a large shrine attributed to Hamza, and like that is in Qum in the middle of the city, and there is a mausoleum for it. And the author of ‘Tareekh Qum’ mentioned that it is the grave of Hamza son of the Imam-asws Musa-asws. And the correct is what we have mentioned, and perhaps the mentioned shrine is of one of the grand children of Musa-asws Bin Ja’far-asws.
و أما المرقدان في صحن الكاظمين ع فيقال إنهما من أولاد الكاظم ع و لا يعلم حالهما في المدح و القدح و لم أر من تعرض لهذين المرقدين نعم ذكر العلامة السيد مهدي القزويني في مزار كتابه فلك النجاة إن لأولاد الأئمة قبرين مشهورين في مشهد الإمام موسى ع من أولاده لكن لم يكونا من المعروفين و قال إن أحدهم اسمه العباس بن الإمام موسى ع الذي ورد في حقه القدح انتهى.
And as for the two shrines in the courtyard of Al-Kazimeyn-asws, it is said these two are from the children of Al-Kazim-asws, and their situation is not known regarding the praise and the slander, and I have not seen one who objects to these two shrines. Yes, it is mentioned by the Allama Al-Seyyid Mahdy Al-Qazwiny in a visitation of his book ‘Falak Al-Najaat’, ‘The children of the Imams-asws, there are two graves in the shrine of the Imam Musa-asws, of his-asws children’, they do not happen to be from the recognised ones. And he said, ‘One of them, his name is Al-Abbas son of the Imam Musa-asws, the one regarding whom the slander has arrived’ – end.
قلت و المكتوب في لوح زيارة المرقدين أن أحدهما إبراهيم و قد تقدم أنه أحد المدفونين في الصحن الكاظمي و الآخر إسماعيل و لعل الذي يعرف بإسماعيل هو العباس بن موسى و قد عرفت ذمه من أخيه الرضا ع بما لا مزيد عليه
I say, ‘And the written in the tablet in the two shrines is that one of them is Ibrahim, and it has preceded that he is one of the two buried in the courtyard of Al-Kazim-asws, and the other is Ismail, and perhaps he is the one who is known as Ismail, he is Al-Abbas son of Musa-asws, and his condemnation from his brother-asws Al-Reza-asws is recognised with what there is no addition upon it.
و يؤيده ما هو شائع على الألسنة من أن جدي بحر العلوم طاب ثراه لما خرج من الحرم الكاظمي أعرض عن زيارة المشهد المزبور فقيل له في ذلك فلم يلتفت.
And it is supported by what is widely known upon the tongues that my grandfather Bahr Al-Uloom, may his rest be good, when he went out from the Sanctuary of Al-Kazim-asws, he turned away from visitation of the shrine. It was said to him regarding that, but he did not turn.
و أما إسماعيل بن موسى الذي هو صاحب الجعفريات فقبره في مصر و كان ساكنا به و ولده هناك و له كتب يرويها عن أبيه عن آبائه منها كتاب الطهارة كتاب الصلاة كتاب الزكاة كتاب الصوم كتاب الحج كتاب الجنائز كتاب الطلاق كتاب الحدود كتاب الدعاء كتاب السنن و الآداب كتاب الرؤيا.
And as for Ismail son of Musa-asws, the one who is author of Al-Ja’fariyaat. His grave is in Egypt, and he had settled at it, and his children are over there, and for him there are books he is reporting from his father-asws, from his-asws forefathers-asws. From these are ‘Kitab al Tahara’, ‘Kitab Al Salat’, ‘Kitab Al Zakat’, ‘Kitab Al Sawm’, ‘Kitab Al Hajj’, ‘Kitab Al Janaiz’, ‘Kitab Al Talaq’, ‘Kitab Al Hudood’, ‘Kitab Al Do’a’, ‘Kitab Al Sunan Wa Al Adaab’, ‘Kitab Al Rouya’.
كذا في رجال النجاشي و في تعليقات الرجال أن كثرة تصانيفه و ملاحظة عنواناتها و ترتيباتها و نظمها تشير إلى المدح مضافا إلى ما في صفوان بن يحيى أن أبا جعفر أعني الجواد ع بعث إليه بحنوط و أمر إسماعيل بن موسى بالصلاة عليه قال و الظاهر أنه هذا و فيه إشعار بنباهته انتهى.
Like that it is in ‘Rijal’ of Al Najashy, and in ‘Taliqaat Al Rijal’ – The many classifications, and observations of its titles, and their arrangements, and their systemisations indicate to the praise additional to what is (reported by) Safwan Bin Yahya that Abu Ja’far-asws, meaning Al Jawad-asws, send embalmment to him and instructed Ismail son of Musa-asws with the Salat upon him. And apparently it is this, and in it is indication of its alertness – end.
و في مجمع الرجال لمولانا عناية الله أنه هو جزما و قال يدل على زيادة جلالته جدا.
And in ‘Majma’a Al Rijal’ of Mowlana Inayatullah that he was resolute. And he said, ‘It points upon his additional majesty, a lot’.
و في رجال ابن شهرآشوب إسماعيل بن موسى بن جعفر الصادق ع سكن مصر و ولده بها ثم عد كتبه المذكورة و لا يخفى ظهور كون الرجل من الفقهاء عندهم و في القرية المعروفة بفيروزكوه مزار ينسب إلى إسماعيل بن الإمام موسى ع أيضا.
And in ‘Rijal’ of Ibn Shehr Ashub, ‘Ismail son of Musa-asws Bin Ja’far Al-Sadiq-asws settled in Egypt, and his children are at it. Then he counted his books, the aforementioned, and it is not hidden, the revelation of the existence of the man being from the jurists in their presence. And in a town known as Feyrouzkoh, there is a shrine attributed to Ismail son of the Imam Musa-asws as well.
و أما إسحاق فمن نسله الشريف أبو عبد الله المعروف بنعمة و هو محمد بن الحسن بن إسحاق بن الحسن بن الحسين بن إسحاق بن موسى بن جعفر ع الذي كتب الصدوق له من لا يحضره الفقيه كما صرح به في أول الكتاب المزبور.
And as for Is’haq, from his noble lineage is Abu Abdullah, well known with favours, and he is Muhammad Bin Al-Hassan Bin Is’haq Bin Al-Hassan Bin Al-Husayn Bin Is’haq son of Musa-asws Bin Ja’far-asws, the one Al-Sadouq wrote for him (the book) ‘Man La Yahzar Al Faqeeh’, like what is stated in it at the beginning of the scripted book.
و يوجد في أطراف الحلة مزار عظيم و له بقعة وسيعة و قبة رفيعة تنسب إلى حمزة ابن الإمام موسى ع تزوره الناس و تنقل له الكرامات و لا أصل لهذه الشهرة بل هو قبر حمزة بن قاسم بن علي بن حمزة بن حسن بن عبيد الله بن العباس بن أمير المؤمنين المكنى بأبي يعلى ثقة جليل القدر ذكره النجاشي في الفهرست
And there can be found in the outskirts of Al-Hilla, a large shrine, and for it there is a vast spot, and a raised dome attributed to Hamza son of the Imam Musa-asws. The people are visiting it, and the extra-ordinary events are transmitted for it, and there is no origin for this publicity. But it is a grave of Hamza Bin Qasim Bin Ali Bin Hamza Bin Hassan Bin Ubeydullah son of Al-Abbas Bin Amir Al-Momineen-asws, teknonymed as Abu Ya’la, trusted, being of majestic worth. Al-Najashy mentioned him in ‘Al-Fihrist’.
و قال إنه من أصحابنا كثير الحديث له كتاب من روى عن جعفر بن محمد ع من الرجال و هو كتاب حسن و كتاب التوحيد و كتاب الزيارات و المناسك كتاب الرد على محمد بن جعفر الأسدي.
And he said, he is from our companions with a lot of Ahadeeth. For him there is a book he reported from Ja’far-asws Bin Muhammad-asws from the men, and it is, ‘Kitab Hasn’, and ‘Kitab Al-Tawheed’, and ‘Kitab Al-Ziyaraat Wa Al-Manasik’, ‘Kitab Al Radd Ala Muhammad Bin Ja’far Al-Asady’.
و أما زيد فقد خرج بالبصرة فدعا إلى نفسه و أحرق دورا و أعبث ثم ظفر به و حمل إلى المأمون قال زيد لما دخلت على المأمون نظر إلي ثم قال اذهبوا به إلى أخيه أبي الحسن علي بن موسى
And as for Zayd, he had come out at Al-Basra (in rebellion). He called the people to himself and burned down houses and lost. Then they won with him and he was carried to Al-Mamoun. Zayd said, ‘When he was entered to see Al-Mamoun, he looked at me, then said, ‘Go with him to his brother-asws Abu Al-Hassan Ali-asws Bin Musa-asws!’
فتركني بين يديه ساعة واقفا ثم قال يا زيد سوءا لك سفكت الدماء و أخفت السبيل و أخذت المال من غير حله غرك حديث حمقى أهل الكوفة إن النبي ص قال إن فاطمة أحصنت فرجها فحرمها و ذريتها على النار.
He-asws left me in front of him-asws standing for a while, then said: ‘O Zayd! It is evil for you. You shed the blood and concealed the ways and seized the wealth from without its permissibility. The Hadeeth by the fools of the people of Al-Kufa has deceived you that the Prophet-saww had said: ‘(Syeda) Fatima-asws protected her-asws chastity so she-asws and her-asws offspring are Prohibited unto the Fire’.
إن هذا لمن خرج من بطنها الحسن و الحسين ع فقط و الله ما نالوا ذلك إلا بطاعة الله و لإن أردت أن تنال بمعصية الله ما نالوا بطاعته إنك إذا لأكرم عند الله منهم.
This is for the ones who came out from her-asws lap, Al-Hassan-asws and Al-Husayn-asws, only! By Allah-azwj! They-asws did not achieve that except by obeying Allah-azwj, and now you are intending to achieve it by disobeying Allah-azwj what they-asws had achieved by obeying Him-azwj? Then, you would be more honourable in the Presence of Allah-azwj than them-asws!’
و في العيون أنه عاش زيد بن موسى ع إلى آخر خلافة المتوكل و مات بسرمنرأى و كيف كان فهذا زيد هو المعروف بزيد النار و قد ضعفه أهل الرجال و منهم المجلسي في وجيزته
And in ‘Al Uyoon’, Zayd son of Musa-asws lived up to the end of the caliphate of Al-Mutawakkal, and he died at Surmanrayy. And how can that be, for this is Zayd, he is well-known as ‘Zayd the fire’, and they people of ‘Al-Rijal’ have weakened him, and from them is Al-Majlisi in his brief notes.
و في العمدة أنه حاربه الحسن بن سهل فظفر به و أرسله إلى المأمون فأدخل عليه بمرو مقيدا فأرسله المأمون إلى أخيه علي الرضا ع و وهب له جرمه فحلف علي الرضا أن لا يكلمه أبدا و أمر بإطلاقه ثم إن المأمون سقاه السم فمات هذا.
And in ‘Al-Amdah’, Al-Hassan Bin Sahl had battled him, and was victorious with him, and sent him to Al-Mamoun. He was entered to see him at Merv, shackled. Al-Mamoun sent him to his brother-asws Ali Al-Reza-asws and gifted his crime to him-asws. Ali Al-Reza-asws swore an oath that he-asws would not speak to him, ever, and he-asws ordered with him to be freed. Then Al-Mamoun quenched him the poison, and this one died.
وَ قَالَ ابْنُ شَهْرَآشُوبَ فِي الْمَعَالِمِ، حَكِيمَةُ بِنْتُ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع قَالَتْ لَمَّا حَضَرَتْ وِلَادَةُ الْخَيْزُرَانِ أُمِّ أَبِي جَعْفَرٍ ع دَعَانِي الرِّضَا ع فَقَالَ يَا حَكِيمَةُ احْضُرِي وِلَادَتَهَا وَ ادْخُلِي وَ إِيَّاهَا وَ الْقَابِلَةَ بَيْتاً وَ وَضَعَ لَنَا مِصْبَاحاً وَ أَغْلَقَ الْبَابَ عَلَيْنَا
And Ibn Shehr Ashub said in ‘Al Ma’alim’ – Hakeema, daughter of Abu Al-Hassan Musa-asws Bin Ja’far-asws said, ‘When the birth presented to Al-Kheyzuran-as, mother-as of Abu Ja’far-asws, Al-Reza-asws called me. He-asws said: ‘O Hakeema-as! Her-as delivery has presented, and you and her and the midwife enter a room’. And he-asws placed its lamps for us and locked the door upon us.
فَلَمَّا أَخَذَهَا الطَّلْقُ طَفِئَ الْمِصْبَاحُ وَ بَيْنَ يَدَيْهَا طَشْتٌ فَاغْتَمَمْتُ بِطَفْإِ الْمِصْبَاحِ فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ بَدَرَ أَبُو جَعْفَرٍ ع فِي الطَّشْتِ وَ إِذَا عَلَيْهِ شَيْءٌ رَقِيقٌ كَهَيْئَةِ الثَّوْبِ يَسْطَعُ نُورُهُ حَتَّى أَضَاءَ الْبَيْتَ فَأَبْصَرْنَاهُ فَأَخَذْتُهُ فَوَضَعْتُهُ فِي حَجْرِي وَ نَزَعْتُ عَنْهُ ذَلِكَ الْغِشَاءَ
When the birth pangs seized her, he-asws extinguished the lamps, and there was a tray in front of her. I was saddened by the extinguishing of the lamps. While we were like that, when Abu Ja’far-asws rushed into the tray, and there was something delicate upon it as if it was the cloth. His-asws Noor was shining until it illuminated the room, and we could see him-asws. I took him-asws and placed him-asws in my lap and removed that covering from him-asws.
فَجَاءَ الرِّضَا ع فَفَتَحَ الْبَابَ وَ قَدْ فَرَغْنَا مِنْ أَمْرِهِ فَأَخَذَهُ فَوَضَعَهُ فِي الْمَهْدِ وَ قَالَ يَا حَكِيمَةُ الْزَمِي مَهْدَهُ
Al-Reza-asws came. He-asws opened the door, and we were free from his-asws matter. He-asws took him-asws and placed him-asws in the cradle and said: ‘O Hakeema! Stay by his-asws cradle!’
قَالَتْ فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ رَفَعَ بَصَرَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
She said, ‘When it was during the third day, he-asws raised his-asws eyes towards the sky, then said: ‘I-asws testify that there is no god except Allah-azwj, and I-asws testify that Muhammad-saww is Rasool-Allah-saww!’
فَقُمْتُ ذَعِرَةً فَأَتَيْتُ أَبَا الْحَسَنِ ع فَقُلْتُ لَهُ قَدْ سَمِعْتُ عَجَباً مِنْ هَذَا الصَّبِيِّ فَقَالَ مَا ذَاكِ فَأَخْبَرْتُهُ الْخَبَرَ فَقَالَ يَا حَكِيمَةُ مَا تَرَوْنَ مِنْ عَجَائِبِهِ أَكْثَرُ انْتَهَى و حكيمة بالكاف كما صرح به جدي بحر العلوم قال رحمه الله و أما حليمة باللام فمن تصحيف العوام.
I stood up in alarm and came to Abu Al-Hassan-asws. I said to him-asws, ‘I have heard a wonder from this child!’ He-asws said: ‘What is that?’ I informed him-asws the news. He-asws said: ‘O Hakeema! What you will be seeing from his-asws wonders, is more’ – end’.
قلت و في جبال طريق بهبهان مزار ينسب إليها يزوره المترددون من الشيعة.
I said, ‘And in a mountain road of Bahbahan, there is a shrine attributed to her. The undecided ones from the Shias are visiting it.
وَ أَمَّا فَاطِمَةُ فَقَدْ رَوَى الصَّدُوقُ فِي ثَوَابِ الْأَعْمَالِ وَ الْعُيُونِ، أَيْضاً بِإِسْنَادِهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ فَاطِمَةَ بِنْتِ مُوسَى بْنِ جَعْفَرٍ ع فَقَالَ مَنْ زَارَهَا فَلَهُ الْجَنَّةُ
And as for (Syeda) Fatima-asws (Masooma Al-Qum), Al-Sadouq has reported in ‘Sawaab Al-Amaal’, and in ‘Al-Uyoon’ as well, by his chain. He said, ‘I (narrator) asked Abu Al-Hassan Al-Reza-asws about (Syeda) Fatima-asws Bint Musa-asws Bin Ja’far-asws. He-asws said: ‘One who visits her-asws, for him would be the Paradise’.
و في كامل الزيارة مثله وَ فِيهِ أَيْضاً بِإِسْنَادِهِ عَنِ ابْنِ الرِّضَا أَعْنِي الْجَوَادَ ع قَالَ مَنْ زَارَ عَمَّتِي بِقُمَّ فَلَهُ الْجَنَّةُ
And in ‘Kamil Al-Ziyaraat’ is similar to it, and in it as well, by his chain from Ibn Al-Reza-asws, meaning Al-Jawad-asws, he-asws said: ‘One who visits my-asws aunt-asws, for him would be the Paradise’.
وَ فِي مَزَارِ الْبِحَارِ: رَأَيْتُ فِي بَعْضِ كُتُبِ الزِّيَارَاتِ حَدَّثَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ قَالَ يَا سَعْدُ عِنْدَكُمْ لَنَا قَبْرٌ قُلْتُ جُعِلْتُ فِدَاكَ قَبْرُ فَاطِمَةَ بِنْتِ مُوسَى قَالَ نَعَمْ مَنْ زَارَهَا عَارِفاً بِحَقِّهَا فَلَهُ الْجَنَّةُ
And in ‘Mazar Al-Bihar’, ‘I was in one of the books of Ziyaraat, Ali Bin Ibrahim having narrated from his father, from Sa’ad, from Ali Bin Musa Al-Reza-asws, he (the narrator) said, ‘He-asws said: ‘O Sa’ad! There is a grave of ours-asws with you all!’ I said, ‘May I be sacrificed for you-asws! The grave of (Syeda) Fatima Bint Musa-asws?’ He-asws said: ‘Yes. One who visits it having recognised her-asws right, for him would be the Paradise’.
وَ عَنْ تَارِيخِ قُمَّ لِلْحَسَنِ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنِ الصَّادِقِ ع إِنَّ لِلَّهِ حَرَماً وَ هُوَ مَكَّةُ وَ لِرَسُولِهِ حَرَماً وَ هُوَ الْمَدِينَةُ وَ لِأَمِيرِ الْمُؤْمِنِينَ حَرَماً وَ هُوَ الْكُوفَةُ وَ لَنَا حَرَماً وَ هُوَ قُمُّ وَ سَتُدْفَنُ فِيهِ امْرَأَةٌ مِنْ وُلْدِي تُسَمَّى فَاطِمَةَ مَنْ زَارَهَا وَجَبَتْ لَهُ الْجَنَّةُ.
And from ‘Tareekh Qum’ of Al-Husayn Bin Muhammad Al-Qummy, from Al-Sadiq-asws: ‘There is a Sanctuary for Allah-azwj and it is Makkah, and there is a sanctuary for His-azwj Rasool-saww and it is Al-Medina, and there is a sanctuary for Amir Al-Momineen-asws and it is Al-Kufa, and there is a sanctuary for us-asws and it is Qumm, and a woman from my-asws children would be buried there, her-asws name is (Syeda) Fatima-asws. One who visits her-asws, the Paradise would be obligated for him’.
قال ع ذلك و لم تحمل بموسى ع أمه.
He-asws had said that and his-asws mother-as had yet to be blessed with Musa-asws.
و بسند آخر أن زيارتها تعدل الجنة قلت و هي المعروفة اليوم بمعصومة و لها مزار عظيم و يذكر في بعض كتب التأريخ أن القبة الحالية التي على قبرها من بناء سنة خمسمائة و تسع و عشرين بأمر المرحومة شاهبيگم بنت عماد بيك و أما تذهيب القبة مع بعض الجواهر الموضوعة على القبر فهي من آثار السلطان فتح علي شاه القاجاري.
And by another attribution, visiting her-asws equates to the Paradise. I say, ‘And today she-asws is well-known as ‘Masouma’, and there is a large shrine for her. And it is mentioned in one of the books of history that the current dome which is upon her-asws grave is from a construction of the year five hundred and nineteen by the order of the Mercied Shahbeghum Bint Amad Beyk. And as for the cladding of the dome with some of the jewels placed upon the grave, it is from the effects of the sultan Fat’h Ali Shah Al-Qajary.
و أما فاطمة الصغرى و قبرها في بادكوبه خارج البلد يبعد عنه بفرسخ من جهة جنوب البلد واقع في وسط مسجد بناؤه قديم هكذا ذكره صاحب مرآة البلدان و في رشت مزار ينسب إلى فاطمة الطاهرة أخت الرضا ع
And as for Fatima Al-Sughra, and her grave is in Badkoubeh, outside the city, far away from it by a Farsakh from the direction of the south of the city. Its ancient building falls in the middle of the Masjid. That is how it is mentioned by the author of ‘Mirat Al-Buldan’, and in ‘Rasht Al Mazar’, attributed to Fatima Al-Tahira, sister of Al-Reza-asws.
و لعلها غير من ذكرنا فقد ذكر سبط ابن الجوزي في تذكرة خواص الأمة في ضمن تعداد بنات موسى بن جعفر ع أربع فواطم كبرى و وسطى و صغرى و أخرى و الله أعلم.
And perhaps it is other than what we mentioned. Sibt Ibn Al-Jowzy has mentioned in ‘Tazkirah Khawas Al-Ummah’ regarding the number of daughters of Musa-asws Bin Ja’far-asws, there are four ‘Fatima’s – Kubra, and Wusta, and Sughra, and another one. And Allah-azwj is more knowing’’.[68]
نبذة فيما يتعلق ببقعته ع
BRIEF REGARDING WHAT IS RELATED TO HIS-asws SPOT
كان الشافعي يقول قبر موسى الكاظم الترياق المجرب و في جامع التواريخ تأليف رشيد الدين فضل الله الوزير بن عماد الدولة أبي الخير أن في يوم الاثنين سابع عشر من ذي الحجة سنة ستمائة و اثنتين و سبعين وفاة الخواجة نصير الدين الطوسي في بغداد عند غروب الشمس و أوصى أن يدفن عند قبر موسى و الجواد عليهما السلام
Al-Shafie had said, ‘The grave of Musa Al-Kazim-asws is the tried antidote’. And in ‘Jamie Al-Tawareekh’ compiled by Rasheed Al-Deen Fazlullah, the minister, son of Amad Al-Dowla Abu Al-Khayr, ‘During the day of Monday of the seventeenth of Zulhijja of the year six hundred and seventy-two was the death of Naseer Al-Deen Al-Tusy in Baghdad, at the setting of the sun, and he bequeathed that he be buried by the grave of Musa-asws and Al-Jawad-asws, may the Greetings be upon them-asws both.
فوجدوا هناك ضريحا مبنيا بالكاشي و الآلات فلما تفحصوا تبين أن الخليفة الناصر لدين الله قد حفره لنفسه مضجعا و لما مات دفنه ابنه الظاهر في الرصافة مدفن آبائه و أجداده.
They found a shrine over there built by the masons and the tools. When they investigated, it became clear that the caliph the helper of the religion of Allah-azwj had it dug for himself as his lying place. And when he died, his son Al-Zahir buried him in Al-Rafasa, the burial place of his forefathers and his grandfathers.
و من عجائب الاتفاق أن تاريخ الفراغ من إتمام هذا السرداب يوافق يومه مع يوم ولادة الخواجة يوم السبت حادي عشر جمادى الأولى سنة خمسمائة و سبع و تسعون تمام عمره خمس و سبعون سنة و سبعة أيام.
And from the wonders of coincidences is that the date of the completion of this basement, its day coincides with the day of the birth of Al Khawaja (Naseer Al-Deen Tusy), on the day of Saturday of the eleventh Jumady Al-Awwal of the year five hundred and ninety-seven. His complete age was seventy-five and seven days.
و ممن فاز بحسن الجوار هو أبو طالب يحيى بن سعيد بن هبة الدين علي بن قزغلي بن زيادة من أمراء بني العباس يقال له الشيباني و أصله من واسط ولد في بغداد سنة خمسمائة و اثنين و عشرين و توفي سنة خمسمائة و أربع و تسعين و دفن بجنب روضة الإمام موسى ع ذكره ابن خلكان في تاريخه و كان شيعي المذهب حسن الأخلاق محمود السيرة.
And from the ones who succeeded with the excellence of the vicinity, he is Abu Talib Yahya Bin Saeed Bin Habbat Al Deen Ali Bin Qazgaly Bin Ziyadat, from the governors of the Abbasids called Al-Shaybani, and his origin is from Wasit. He was born in Baghdad in the year five hundred and twenty-two, and he died in the year five hundred and ninety-four, and he was buried by the side of the shrine of the Imam Musa-asws. It is mentioned by Ibn Khalkan in his history, and he was of the Shia doctrine, goodly manners, praise-worthy conduct.
و ممن فاز بحسن الجوار بعد الممات الأمير توزن الديلمي من أمراء رجال الديالمة في عصر المتقي العباسي و عصى عليه و خالفه حتى فر الخليفة منه إلى الموصل ثم استماله و أرجعه إلى بغداد توفي الأمير المزبور سنة خمسمائة و ثمان و ستين و دفن في داره ثم نقل إلى مقابر قريش.
And from the ones who succeeded with the excellent vicinity after the death was the emir Towzun Al-Daylami, being from the emirs of the men of Al-Daylam in the era of Al-Mutaqy Al-Abbasid, and he was disobedient to him and opposed him until he fled from the caliph to Al-Mosul. Then he utilised him and returned him to Baghdad. Then scripted emir died in the year five hundred and sixty-eight and was buried in his house. Then he was transferred to the graveyard of Qureysh.
و من جملة المدفونين بجنب الإمامين الهمامين الكاظمين عليهما السلام القاضي أبو يوسف يعقوب بن إبراهيم أحد صاحبي أبي حنيفة و الآخر هو محمد بن الحسن الشيباني كانت ولادة القاضي المذكور سنة مائة و ثلاث عشرة و توفي وقت الظهر خامس ربيع الأول سنة مائة و ست و ستين و قبره بجنب مشهدهما ع معلوم.
And from a summary of the ones buried by the side of the two important Imams-asws, Al-Kazimeyn-asws, may the greetings be upon them-asws both, is the judge Abu Yusuf Yaqoub Bin Ibrahim, one of the companions of Abu Haneefa. And the other, he is Muhammad Bin Al-Hassan Al-Shaybani. The birth of the mentioned judge was in the year one hundred and thirteen, and he died at the time of afternoon on the fifth of Rabbi Al Awwal of the year one hundred and sixty-six, and his grave is by the side of their-asws known shrines. (But the 7th Imam-asws passed away in the year one hundred and eighty-three)
و ممن فاز أيضا بقرب الجوار بعد الموت النواب فرهاد ميرزا معتمد الدولة خلف المرحوم عباس ميرزا بن فتح علي شاه القاجاري و ولي عهده السابق و كان النواب المذكور من فحول فضلاء الدورة القاجارية معروفا بوسعة التتبع و الاستحضار خصوصا في فني التأريخ و الجغرافيا و اللغة الإنكليسية.
And from the ones who succeeded as well of being near the vicinity after the death is the Nawwab Farhan Motamad Al-Dowlah, a replacement of the Mercied Abbas Mirza Bin Fateh Ali Shah Al-Qajary, and his heir-apparent, the preceding. And the mentioned Nawwab was from the virtuous stallion of the time of the Qajaris, well-known with the ability of tracking, and the presentation, especially in the skills of history, and the geography, and the English language.
و له مآثر مأثورة منها كتابه الموسوم بجام جم في تاريخ الملوك و العالم و كتاب القمقام الذخار و الصمصام البتار في المقتل و كتاب الزنبيل يجري مجرى الكشكول و شرح خلاصة الحساب بالفارسية و هداية السبيل و كفاية الدليل رحلة زيارته بيت الله الحرام.
And for him there are exploited impacts. From these are his books named as ‘Jaam Jum’ regarding the history of the kings, and the world, and ‘Kitab Al-Qamqaam Al-Zakhar Wa Al-Samaam Al-Bataar’ regarding the battle reports, and ‘Kitab Al-Zanbeel’ flowing the flow of ‘Al-Kashkowl’, and ‘Sharah Khulasat Al-Hisaab’ in Persian, and ‘Hadiyat Al-Sabeel’, and ‘Kifayat Al-Daleel’ of his trip to the Sacred House of Allah-azwj.
و من أعظم آثاره تعمير صحن الإمام موسى بن جعفر ع و تذهيب رءوس منائره الأربع كما هو المشاهد الآن و مدة التعمير ست سنين و فرغ من تعميره سنة ألف و مائتين و تسع و تسعين و توفي سنة ألف و ثلاثمائة و خمس في طهران و حمل نعشه إلى الكاظمين ع و دفن بباب الصحن الشريف الكاظمي حيث لا يخفى.
And from his mighty effects is construction of the courtyard of the Imam Musa-asws Bin Ja’far-asws, and decorating the four minarets like what it is witnessed now, and the period of the construction was of six years, and he was free from building it in the year one thousand and two hundred and ninety-nine, and he died in the year one thousand and three hundred and five in Tehran, and his body was carried to Al-Kazimeyn, and he was buried at the gate of the noble courtyard of Al-Kazim-asws where it is not hidden’’.[69]
نبذة فيما يتعلق بالإمام علي بن موسى ع.
BRIEF REGARDING WHAT IS RELATED WITH THE IMAM ALI-asws BIN MUSA-asws
قيل لم يعرف له ولد سوى ابنه الإمام محمد بن علي ع كما هو في الإرشاد و الأصح أن له أولادا و قد ذكر غير واحد من العامة له خمسة بنين و ابنة واحدة و هم محمد القانع و الحسن و جعفر و إبراهيم و الحسين و عائشة و في بعض كتب الأنساب مذكور العقب من بعضهم فلاحظ.
It is said that no child is known being for him-asws besides the Imam Muhammad-asws Bin Ali-asws, just as it is in ‘Al-Irshad’. And the correct is that there are children for him-asws, and more than one from the general Muslims have mentioned there being five sons for him-asws and one daughter, and they are – Muhammad Al-Qanie, and Al-Hassan, and Ja’far, and Ibrahim, and Al-Husayn, and Ayesha. And in one of the books of genealogies, the posterity is mentioned from one of them, so observe.
و في قوچان مشهد عظيم يعرف بسلطان إبراهيم بن علي بن موسى الرضا ع و من عجيب ما يوجد في ذلك المشهد من الآثار بعض الأوراق من كلام الله المجيد هي بخط بايسنقر بن شاهرخ بن أمير تيمور الگوركاني يقال إن السلطان نادر شاه الأفشاري جاء بها من سمرقند إلى هذا المشهد و طول الصفحة في ذراعين و نصف و عرضها في ذراع و عشرة عقود و طول السطر في ذراع و عرضه خمسة عقود و الفاصل ما بين السطرين ربع ذراع بقلم غليظ في عرض ثلاث أصابع.
And in Qowchan there is a large shrine know as Sultan Ibrahim son of Ali-asws Bin Musa Al-Reza-asws. And from the strangeness is what is found in that shrine, from the effects is some of the pages from the Speech of Allah-azwj the Glorious. It is in the handwriting of Baysanqar Bin Shaharkh Bin emir Taymour Al-Gowkany. It is said that the sultan Nadir Shah Al-Afshary came with it from Samarqand to this shrine, and the length of the book is in two cubits and a half, and its width is in one submit and ten units, and the length of the line is in one cubit, and its width is five units, and the distance what is between the two lines is of a quarter cubit, (written) with a thick pen in width of three fingers.
و السلطان ناصر الدين شاه القاجاري لما سافر إلى خراسان لزيارة الرضا ع جاء بورقتين منها إلى طهران جعلهما في متحفه الملوكي.
And the sultan Nasir Al-Deen Shah Al-Qajary, when he travelled to Khurasan for visiting Al-Reza-asws, came with two pages from it to Tehran. He made them to be in his royal museum’’.[70]
خاتمة شريفة في فضيلة بقعة الرضا صلوات الله عليه.
A NOBLE CONCLUSION REGARDING THE MERIT OF THE SPOT OF AL-REZA-asws, MAY THE SALWAAT OF ALLAH-azwj BE UPON HIM-asws
اعلم أن من جملة الأخبار الدالة على فضيلة تلك الأرض المقدسة و البقعة المباركة مَا رَوَاهُ الشَّيْخُ رَحِمَهُ اللَّهُ فِي بَابِ الزِّيَارَاتِ مِنَ التَّهْذِيبِ أَنَّ الرِّضَا ع قَالَ إِنَّ فِي أَرْضِ خُرَاسَانَ بُقْعَةً مِنَ الْأَرْضِ يَأْتِي عَلَيْهَا زَمَانٌ تَكُونُ مَهْبَطاً لِلْمَلَائِكَةِ فَفِي كُلِّ وَقْتٍ يَنْزِلُ إِلَيْهَا فَوْجٌ إِلَى يَوْمِ نَفْخِ الصُّورِ
Know that from the total reported evidencing upon the merit of that Holy land and the Blessed spot, is what is reported by the Sheykh, may Allah-azwj have Mercy on him, in the chapter of ‘Al-Ziyaraat’ from (the book) ‘Al-Tahzeeb’, that Al-Reza-asws said, ‘In the land of Khurasan there is a port from the land, a long time has come upon it being a descend for the Angels. In all timings, an army (of Angels) will be descending to it up to the Day of Blowing of the Trumpet’.
فَقِيلَ لَهُ ع وَ أَيُّ بُقْعَةٍ هَذِهِ فَقَالَ هِيَ أَرْضُ طُوسَ وَ هِيَ وَ اللَّهِ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ إِلَخْ
It was said, ‘And which spot is this?’ He-asws it is a land of Toos, and by Allah-azwj, it is a garden from the Gardens of Paradise’.
رُوِيَ أَيْضاً عَنِ الصَّادِقِ ع أَرْبَعَةُ بِقَاعٍ مِنَ الْأَرْضِ ضَجَّتْ إِلَى اللَّهِ تَعَالَى فِي أَيَّامِ طُوفَانِ نُوحٍ مِنِ اسْتِيلَاءِ الْمَاءِ عَلَيْهَا فَرَحِمَهَا اللَّهُ تَعَالَى وَ أَنْجَاهَا مِنَ الْغَرَقِ وَ هِيَ الْبَيْتُ الْمَعْمُورُ فَرَفَعَهَا اللَّهُ إِلَى السَّمَاءِ وَ الْغَرِيُّ وَ كَرْبَلَاءُ وَ طُوسُ.
It is reported as well from Al-Sadiq-asws: ‘There are four spots from the earth which clamoured to Allah-azwj the Exalted during the days of the flood of Noah-as, from the seizure of the water upon it. So Allah-azwj the Exalted had Mercy on them, and Rescued them from the drowning, and these are – Bayt Al-Mamour, so Allah-azwj Raised it to the sky, and Al-Ghary, and Karbala, and Toos’.
قال في الوافي و لما ضجت تلك البقاع كان ضجيجها إلى الله من جهة عدم وجود من يعبد الله على وجهها فجعلها الله مدفن أوليائه فأول مدفن بنيت في تلك الأرض المقدسة سناباد بناها إسكندر ذو القرنين صاحب السد و كانت دائرة إلى زمان بناء طوس.
He said in ‘Al-Wafy’, ‘And when that spot clamoured, its clamour to Allah-azwj was from an aspect of not finding upon its surface, someone who would worship Allah-azwj. So, Allah-azwj Made it to be a burial place of His-azwj friends. The first grave to be built in that Holy land was Sanabaad. Iskander Zulqarnayn-as, builder of the barrier, built it, and its boundary is to the time Toos was built.
قال في معجم البلدان طوس مدينة بخراسان بينها و بين نيسابور نحو عشرة فراسخ و تشتمل على مدينتين يقال لأحدهما الطابران و للآخر نوقان و لهما أكثر من ألف قرية فتحت في أيام عثمان و بها قبر علي بن موسى الرضا و بها أيضا قبر هارون الرشيد.
He said, ‘Mo’jam Al-Buldan’, ‘Toos is a city at Khurasan. Between it and Neshapour there are approximately ten Farsakhs, and it is inclusive upon two cities. One of them is called Al-Tabran, and the other one Nowqan, and for them are more than a thousand towns. It was conquered during the days of Usman, and at it is the grave of Ali-asws Bin Musa Al-Reza-asws, and at it is grave of Haroun al Rasheed as well’.
و قال المسعر بن المهلهل و طوس أربع مدن منها اثنتان كبيرتان و اثنتان صغيرتان و بهما آثار أبنية إسلامية جليلة و بها دار حميد بن قحطبة و مساحتها ميل في مثله و في بعض بساتينها قبر علي بن موسى الرضا ع و قبر الرشيد انتهى.
And Al-Mas’ar Bin Al-Mahalhal said, ‘And Toos is of four cities, two of these are large and two are small, and at these are traces of Islamic majesty, and at it is house of Hameed Bin Qahtaba, and its area is a mile in its like. And in one of its orchards, is the grave of Ali-asws Bin Musa Al-Reza-asws, and grave of Al-Rasheed’ – end.
و كان حميد بن قحطبة واليا على طوس من قبل هارون فبنى في سناباد بنيانا و محلا لنفسه متى خرج إلى الصيد نزل فيه و حميد هذا هو الذي قتل في ليلة واحدة ستين سيدا من ذرية الرسول بأمر هارون الرشيد كما هو في العيون.
And Humeyd Bin Qahbata was a governor upon Toos from the direction of Haroun. He built a building in Sanabad and a neighbourhood for himself. When he would go out to hunt, he would descend in it. And this Humeyd, he is the one who killed in one night sixty Seyyids from the offspring of the Rasool-saww by the orders of Haroun Al-Rasheed, like what is (mentioned) in ‘Al-Uyoon’.
قال ابن عساكر في تاريخه حميد بن قحطبة و اسمه زياد بن شبيب بن خالد بن معدان الطائي أحد قواد بني العباس شهد حصار دمشق و كان نازلا على باب توماء و يقال على باب الفراديس و ولي الجزيرة للمنصور ثم ولي خراسان في خلافة المنصور و أمره المهدي عليها حتى مات
Ibn Asakir said in his ‘Tareekh’, ‘Humeyd Bin Qahtaba, and his name is Ziyad Bin Shabeeb Bin Khalid Bin Ma’dan Al-Taie, was one of the leaders of the Abbasids. He attended the siege of Damascus, and he had descended at the Towma’a door. And it is said, at Al Firdows door, and he governed the island for Al-Manour, then he ruled Khurasan during the caliphate of Al-Mansour, and Al-Mahdy had made him governor upon it until he died.
و استخلف ابنه عبد الله و ولي مصر في خلافة المنصور في شهر رمضان سنة ثلاث و أربعين و مائة سنة كاملة ثم صرف عنها و كانت وفاة المترجم سنة تسع و خمسين و مائة انتهى.
And his son Abdullah replaced him and ruled Egypt during the caliphate of Al-Mansour in the month of Ramazan of the year one hundred and forty-three, complete. Then he turned away from it and the death of the interpreter happened in the year one hundred and fifty-nine. – end.
و أما أصل بناء القبة المنورة فالظاهر أنه كان في حياته ع مشهورة بالبقعة الهارونية كما هو مروي في العيون من أنه دخل دار حميد بن قحطبة الطائي و دخل القبة التي فيها قبر هارون الرشيد.
And as for the origin of the construction of the radiant dome, the apparent is that it happened during his-asws lifetime. It was famous as ‘The dome of Haroun’, like what is reported in ‘Al-Uyoon’, that includes the house of Humeyd Qahbat Al-Taie, and includes the dome in which is the grave of Haroun Al-Rasheed.
وَ أَيْضاً عَنِ الْحَسَنِ بْنِ جَهْمٍ قَالَ حَضَرْتُ مَجْلِسَ الْمَأْمُونِ يَوْماً عِنْدَهُ عَلِيُّ بْنُ مُوسَى الرِّضَا وَ قَدِ اجْتَمَعَ الْفُقَهَاءُ وَ أَهْلُ الْكَلَامِ وَ ذَكَرَ أَسْئِلَةَ الْقَوْمِ وَ سُؤَالَ الْمَأْمُونِ عَنْهُ ع وَ جَوَابَاتِهِ
And as well from Al-Hassan Bin Jaham who said, ‘I was present at a gathering of Al-Mamoun one day, and in his presence was Ali-asws Bin Musa Al-Reza-asws, and he had gathered the jurists, and the theologians, and mentioned the questions of the people and the questions of Al-Mamoun from him-asws, and his-asws answers.
وَ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ فَلَمَّا قَامَ الرِّضَا ع تَبِعْتُهُ فَانْصَرَفْتُ إِلَى مَنْزِلِهِ فَدَخَلْتُ عَلَيْهِ وَ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لَكَ مِنْ جَمِيلِ رَأْيِ أَمِيرِ الْمُؤْمِنِينَ مَا حَمَلَهُ عَلَى مَا أَرَى مِنْ إِكْرَامِهِ لَكَ وَ قَبُولِهِ لِقَوْلِكَ
And he continued the speech unto he said, ‘When Al-Reza-asws stood up, I followed him-asws. I went to his-asws house and entered to see him-asws, and I said to him-asws, ‘O son-asws of Rasool-Allah-saww! The Praise is for Allah-azwj Who has Gifted to you-asws from the beautiful opinion of commander of the faithful, what carried him upon what I saw from his honouring to you-asws and his acceptance of your-asws word’.
فَقَالَ ع يَا ابْنَ الْجَهْمِ لَا يَغُرَّنَّكَ مَا أَلْفَيْتَهُ عَلَيْهِ مِنْ إِكْرَامِي وَ الِاسْتِمَاعِ مِنِّي فَإِنَّهُ سَيَقْتُلُنِي بِالسَّمِّ وَ هُوَ ظَالِمٌ لِي أَعْرِفُ بِعَهْدٍ مَعْهُودٍ إِلَيَّ مِنْ آبَائِي عَنْ رَسُولِ اللَّهِ ص فَاكْتُمْ عَلَيَّ هَذَا مَا دُمْتُ حَيّاً
He-asws said: ‘O Ibn Al-Jaham! Do not let it deceive you what affinity he showed upon me-asws by honouring me-asws and the listening from me-asws, for he will be killing me-asws with the poison, and he is an oppressor to me-asws. I-asws recognise is by a pact having been pacted to me-asws from my-asws forefathers-asws, from Rasool-Allah-saww. So conceal this upon me-asws for as long as I-asws am alive’.
قَالَ الْحَسَنُ بْنُ الْجَهْمِ فَمَا حَدَّثْتُ بِهَذَا الْحَدِيثِ إِلَى أَنْ مَضَى الرِّضَا ع بِطُوسَ مَقْتُولًا بِالسَّمِ
Al-Hassan Bin Al-Jaham said, ‘So I did not narrate this Hadeeth until Al-Reza-asws passed away at Toos, having been killed by the poison.
و بالجملة فالظاهر أن سناباد كانت بلدة صغيرة بطوس و كانت لحميد بن قحطبة فيها دارا و بستانا و لما مات هارون الرشيد في طوس دفن في بيت حميد ثم بنى المأمون قبة على تربة أبيه و لما توفي الإمام ع دفن بجنب هارون في تلك القبة التي بناها المأمون فلا وجه لما هو الشائع على الألسنة أن قبته المباركة من بناء ذي القرنين.
And in summary, the apparent is that Sanabaad was a small city at Toos, and there was a house for Humeyd Bin Qahbata in it, and an orchard, and when Haroun Al-Rasheed died in Toos, he was buried in the house of Humeyd. Then Al-Mamoun built a dome upon the soil of his father. And when the Imam-asws passed away, he-asws was buried by the side of Haroun in that very dome which Al-Mamoun had built. There is no direction to what is widespread upon the tongues that its Blessed dome is from the construction of Zul Qarnayn-as.
و لعل وجه الشبهة أن مرو شاهجان الذي هو من أعظم بلاد خراسان هو من بناء ذي القرنين كما ذكره ياقوت الحموي في معجم البلدان و كان فيها سرير سلطنته و من حسن هوائه كان يسميه بروح الملك بكسر اللام و باعتبار تقديم المضاف إليه اشتهر بشاه جان.
And perhaps an aspect of doubt is that Merv Shahjan is that which is from the mighty city of Khurasan. It is from the construction of Zul Qarnayn-as, just as is mentioned by Yaqout Al-Himeyri in ‘Mo’jam Al-Buldan’, and in it was the throne of his authority. And from his good opinion he had named it as ‘Rouh Al-Mulk’ (by breaking the letter ‘Laam’), and by considering the additive to him, is became famous as Shahjan.
وَ فِيهِ أَيْضاً وَ قَدْ رُوِيَ عَنْ بُرَيْدَةَ بْنِ الْحَصِيبِ أَحَدِ أَصْحَابِ النَّبِيِّ ص أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا بُرَيْدَةُ إِنَّهُ سَيُبْعَثُ بُعُوثٌ فَإِذَا بُعِثَتْ فَكُنْ فِي بَعْثِ الْمَشْرِقِ ثُمَّ كُنْ فِي بَعْثِ خُرَاسَانَ ثُمَّ كُنْ فِي بَعْثِ أَرْضٍ يُقَالُ لَهَا مَرْوُ إِذَا أَتَيْتَهَا فَانْزِلْ مَدِينَتَهَا فَإِنَّهُ بَنَاهَا ذُو الْقَرْنَيْنِ وَ صَلَّى فِيهَا عُزَيْرٌ أَنْهَارُهَا تُجْرِي الْبَرَكَةَ عَلَى كُلِّ نَقْبٍ مِنْهَا مَلَكٌ شَاهِرٌ سَيْفَهُ يَدْفَعُ عَنْ أَهْلِهَا السُّوءَ إِلَى يَوْمِ الْقِيَامَةِ.
And in it as well, ‘And it is reported from Bureyda Bin Al-Haseeb, one of the companions of the Prophet-saww, he said, ‘Rasool-Allah-saww said: ‘O Bureyda! Dispatches would be dispatched. So when they are dispatched, then be in the dispatch of the east. Then be in the dispatch of Khurasan. Then be in the dispatch of a land called Merv. When you end to it, then descend at its city, for it Zul Qarnayn-as had built it, and Uzair-as had prayed Salat in it. Its rivers flow the Blessings upon every hole from it. A king would bare his sword, repelling the evil from its inhabitants up to the Day of Qiyamah’’.
و قال بعض هي خير بقاع الأرض من بعد الجنات الأربع التي هي سغد سمرقند و نهر أبلة و شعب بوان و غوطة دمشق من حيث طيب الفواكه و الغلة و جمال النساء و الرجال و الخيل الجياد التي توجد فيها و سائر الحيوانات.
And someone said, ‘It is the best spot of the earth from after the four gardens which are Sagad Samarqand, and rive Ablah, and Sh’ab Bawan, and Gowtah Damascus, from where are the good fruits, and harvests, and beautiful women and men, and the good horses which are found therein, and rest of the animals.
و كانت مرو دار الإمارة للملوك من آل طاهر و من المحتمل أن إسكندر من حيث كان من المقربين عند الله ألهم من عالم الغيب أنه يدفن في هذه البقعة من الأرض أحد الأئمة صلوات الله عليهم أجمعين
And at Merv was the capital city of the kings from the progeny of Tahir, and possibly Alexander, from where he could be close in the Presence of Allah-azwj, inspired by the hidden realm that there would be buried in this spot from the earth, one of the Imams-asws, may the Salawaat of Allah-azwj be upon them all.
فبنى هذه البلدة و سماها سناباد كما رواه الصدوق رحمه الله في إكمال الدين و فيه يقتله عفريت متكبر و يدفن في المدينة التي بناها العبد الصالح ذو القرنين و يدفن إلى جنب شر خلق الله و لنعم
So he built this city and named it as Sanabad, like what is reported by Al-Sadouq, may Allah-azwj have Mercy on him in ‘Ikmal Al-Deen’, and it an arrogant demon would kill him-asws, and he-asws would be buried in the very city which the righteous servant Zul Qarnayn-as had built, and he-asws would be buried to the side of the evilest creature of Allah-azwj and their most accursed.
ما قاله دعبل الخزاعي رضي الله عنه.
| أربع بطوس على قبر الزكي إذا | ما كنت ترفع من دين على فطر | |
| قبران في طوس خير الناس كلهم | و قبر شرهم هذا من العبر | |
| ما ينفع الرجس من قبر الزكي و ما | على الزكي بقرب الرجس من ضرر | |
| هيهات كل امرئ رهن بما كسبت | به يداه فخذ ما شئت أو فذر. |
What Deobel Al-Khuzaie, may Allah-azwj be Pleased with him, said, ‘There are four at Toos at the pure grave, when I was not going to raise from the religion upon nature. There are two graves in Toos of best of the people, all of them, and a grave of their evilest. This is from the lessons. The unclean cannot benefit from the pure grave, and there is no harm of uncleanness upon the pure by being near. Far be it! Every person is pledge with what it earns by his hands. So, take what you like or leave!’
و عليه فإن إسكندر لم يبن القبة بل إنما هو الممصر لتلك البلدة.
And upon it, Alexander did not build the dome, but rather it is the city of those cities.
وَ فِي الْخَرَائِجِ رُوِيَ عَنِ الْحَسَنِ بْنِ عَبَّادٍ وَ كَانَ كَاتِبَ الرِّضَا ع قَالَ دَخَلْتُ عَلَيْهِ وَ قَدْ عَزَمَ الْمَأْمُونُ بِالْمَسِيرِ إِلَى بَغْدَادَ فَقَالَ يَا ابْنَ عباس [عَبَّادٍ] مَا نَدْخُلُ الْعِرَاقَ وَ لَا نَرَاهُ فَبَكَيْتُ وَ قُلْتُ فَآيَسْتَنِي أَنْ آتِيَ أَهْلِي وَ وُلْدِي قَالَ ع أَمَّا أَنْتَ فَسَتَدْخُلُهَا وَ إِنَّمَا عَنَيْتُ نَفْسِي
And in ‘Al-Kharaij’ – It is reported from Al-Hassan Bin Abbad, and he was a scribe of Al-Reza-asws. He said, ‘I entered to see him-asws and Al-Mamoun had determined with the travelling to Baghdad. He said, ‘O Ibn Abbad! We shall neither entered Al-Iraq nor see it’. I wept and said, ‘You-asws are despairing me from going to my family and my children!’ He-asws said: ‘As for you, you will be entering it, and rather I-asws meant myself’.
فَاعْتَلَّ وَ تُوُفِّيَ فِي قَرْيَةٍ مِنْ قُرَى طُوسَ وَ قَدْ كَانَ تَقَدَّمَ فِي وَصِيَّتِهِ أَنْ يُحْفَرَ قَبْرُهُ مِمَّا يَلِي الْحَائِطَ بَيْنَهُ وَ بَيْنَ قَبْرِ هَارُونَ ثَلَاثُ أَذْرُعٍ.
He-asws postponed and expired in a town from the towns of Toos, and he-asws had advanced in his-asws bequest that his-asws grave be dug from what follows the wall between him-asws and the grave of Haroun by three cubits’.
و قد كانوا حفروا ذلك الموضع لهارون فكسرت المعاول و المساحي فتركوه و حفروا حيث أمكن الحفر فقال احفروا ذلك المكان فإنه سيلين عليكم و تجدون صورة سمكة من نحاس و عليها كتابة بالعبرانية فإذا خوتم لحدي فعمقوه و ردوها مما يلي رجلي.
And they had been digging that place for Haroun, but the shovels and the pickaxes broke, so they had left it and dug where it was possible to dig. He-asws said: ‘Dig in that place for it would be soft unto you all, and you will be finding am image of fish from brass, and upon it would be Hebrew writing. When you finish my-asws grave, then deepen it and return it from what follows my-asws legs’.
فحفرنا ذلك المكان و كان المحافر تقع في الرمل اللين و وجدنا السمكة مكتوبا عليها بالعبرانية هذه روضة علي بن موسى و تلك حفرة هارون الجبار فرددناها و دفناها في لحده عند موضع قاله.
We dug that place, and the digger fell into soft sand, and we found the fish (brass plate) with Hebrew writing upon it: ‘This is a garden of Ali-asws Bin Musa-asws’, and that was a grave of the tyrant Haroun. So we returned it and buried it in his-asws grave by the place he-asws had said’.
و من المعلوم أن حفر الأرض و عمل سمكة من نحاس و كتابه لا يكون إلا من إنسان و بالجملة فالظاهر أن الحفر المزبور من آثار إسكندر ذي القرنين دون القبة المنورة.
And from the known is that digging of the ground and working of the brass fish and the writing cannot be except from a human being, and in summary, the apparent is that the scripted pit was from the effects of Alexander Zul Qarnayn-as, besides the radiant dome.
قال في مجالس المؤمنين عند ترجمة الشيخ كمال الدين حسين الخوارزمي إنه مسطور في التواريخ و في الألسنة و الأفواه خصوصا عند أهل خراسان أنه مدة أربعمائة سنة لم تكن عمارة لائقة على قبر الإمام علي بن موسى و بعض الآثار التي كانت توجد عليه هي من أساس حميد بن قحطبة الطائي الذي كان في زمان هارون الرشيد حاكما في طوس من قبله و لما توفي دفنه في داره و من بعده دفنوا الإمام ع في تلك البقعة بجنب هارون.
He said in a gathering of Momineen at the interpretation of the Sheykh Kamal Al-Deen Husayn Al-Khawarizmy, ‘It is concealed in the histories, and in the tongues, and the mouths, especially with the people of Khurasan that it was a period of four hundred years, there did not happen to be any building upon the grave of the Imam Ali-asws Bin Musa-asws, and some of the effects which had been found upon it, these are from the foundations laid by Humeyd Bin Qahtaba Al-Taie who was in the era of Haroun Al-Rasheed, a ruler in Toos from his direction, and when he died, he was buried in his house, and from after it they buried the Imam-asws in that spot by the side of Haroun.
و يظهر من الخبر المروي عن الرضا ع أني أدفن في دار موحشة و بلاد غريبة أنه في مدة أربعمائة سنة المذكورة لم تكن في حوالي مرقده الشريف دار و لا سكنة و كانت نوقان في كمال العمران مع أنه ما بين نوقان و سناباد من البعد إلا حد مد الصوت.
And is appears from the news reported from Al-Reza-asws: ‘I-asws shall be buried in a lonely house and strange city’. It is during the period of four hundred years mentioned, there did not happen to be any neighbourhood around his-asws noble shrine, neither house nor dwelling, and Nowqan was in perfect construction, along with that what is between Nowqan and Sanabaad there was no person except to an extent of the voice.
و قال في كشف الغمة إن امرأة كانت تأتي إلى مشهد الإمام ع في النهار و تخدم الزوار فإذا جاء الليل سدت باب الروضة و ذهبت إلى سناباد.
And he said in ‘Kashf Al-Ghumma’, ‘A woman used to come to the shrine of the Imam-asws and serve the visitors. When the night came, she would close the door of the shrine and go to Sanabad.
و ربما يقال إن بعض التزيينات كانت توجد في بناء المأمون من بعض الديالمة إلى أن خربه الأمير سبكتكين و ذلك لتعصبه و شدته على الشيعة و كان خرابا إلى زمان يمين الدولة محمود بن سبكتكين.
And sometimes it is sad that some of the adornments which were found in the construction of Al-Mamoun was from one of the people of Al-Daylam. The emir Sabaktakeyn ruined it, and that was due to his prejudices and his severity against the Shias, and the ruins were up to the era of Yameen Al-Dowla Mahmoud Bin Sabaktakeyn.
قال ابن الأثير في الكامل في ضمن حوادث سنة أربعمائة و إحدى و عشرون و جدد عمارة المشهد بطوس الذي فيه قبر علي بن موسى الرضا ع و الرشيد و أحسن عمارته و كان أبوه سبكتكين أخربه و كان أهل طوس يؤذون من يزوره فمنعهم عن ذلك و كان سبب فعله أنه رأى أمير المؤمنين علي بن أبي طالب ع في المنام و هو يقول له إلى متى هذا فعلم أنه يريد أمر المشهد فأمر بعمارته.
Ibn Al-Aseer said in ‘Al-Kamil’ regarding the events having occurred in the year four hundred and twenty-one, ‘And the building of the shrine at Toos was renewed, that in which is the grave of Ali-asws Bin Musa Al-Reza-asws and Al-Rasheed, and he improved its building, and his own father Sabaktakeyn had ruined it, and he used to be from the people of Toos who would harm the ones visiting him-asws. He forbade them from that, and the cause of his deeds was that he had seen Amir Al-Momineen Ali-asws Bin Abu Talib-asws in the dream, and he-asws had said to him: ‘Up to when will this be so?’ He knew that he-asws had meant the matter of the shrine, so he ordered with building it.
ثم إن هذه العمارة قد هدمت عند تطرق قبائل غز و جددت في عهد السلطان سنجر السلجوقي قال في مجالس المؤمنين و إن القبة العالية و البناء المعظم الموجود الآن من آثار شرف الدين أبي طاهر القمي الذي كان وزيرا للسلطان سنجر
Then this building was demolished during the attack of the tribes of Gazz, and it was renewed in the ear of the sultan Sanjar Al-Saljowqy. He said in a gathering of Momineen, ‘And the high dome and the revered building exists even now from the effects of Sharaf Al-Deen Abu Tahir Al-Qummy, the one who was a minister of the sultan Sanjar’.
قال و كان بناء الوزير المزبور بإشارة غيبية و إن تعيين المحراب الواقع في المسجد فوق الرأس إنما كان بإشارة من الإمام ع و تعيين علماء الشيعة انتهى.
He said, ‘And the construction by the scripted minister was by a hidden indication, and that the designation of the prayer niche occurred in the Masjid above the head. But rather it had been by an indication from the Imam-asws, and assistance of the Shia scholars’ – end.
و في سنة خمسمائة أمر السلطان سنجر السلجوقي بصناعة الكاشي الذي يفوق في الجودة حلي الصيني و أن يكتب عليه الأحاديث النبوية و المرتضوية و تمام القرآن و كان الكاتب لهما عبد العزيز بن أبي نصر القمي.
And in the year five hundred, the sultan Sanjar ordered Al-Saljowqy with manufacturing the tiles which would surpass the Chinese in quality, and that he should write upon it the Hadeeth of the Prophet-saww and Ali-asws, and the complete Quran, and the scribe for them was Abdul Aziz Bin Abu Nasr Al-Qummy.
و من عجيب أمر ذلك أنه حملت تلك الآلات على النوق و أرسلت من قم فجاءت بطي الأرض إلى حوالي خراسان و نزلت في منخفض من الأرض بقرب البلدة المقدسة فمر جماعة من المارة على تلك الناحية فاطلعوا على صورة الحال فحملوها إلى سيد النقباء السيد محمد الموسوي فبنى بها الهزارة الرضوية.
And from the strange matters is that those tools were carried upon camels and sent from Qum. These came to a lowland to the neighbourhood of Khurasan and descended in a lowland from the earth nearby the Holy city. A group of pedestrians passed by that area. They were notified upon the situation, so they carried them to Seyyid Al-Nuqaba Al-Seyyid Muhammad Al-Musawi. He built ‘Al-Hazarat Al-Razawiya’ at it.
و كان السلطان سنجر ابن الملك شاه السلجوقي مع سعة ملكه قد اختار هذا المكان على سائر بلاده و ما زال مقيما به إلى أن مات و قبره به في قبة عظيمة لها شباك إلى الجامع و قبته زرقاء تظهر من مسيرة يوم بناها له بعض خدمه بعد موته و وقف عليها وقفا لمن يقرأ القرآن و يكسو الموضع
And the sultan Sanjar was the son of the king Shah Al-Saljouqy. With the vastness of his kingdom, he chose this place over rest of his country, and he did not cease staying at it until he died, and his grave is at it in a large dome having windows for it to the central Masjid, and his dome is blue. It can be seen from a travel distance of a day. One of his servants built it after his death and he made a terrace upon it for the ones wanting to recite the Quran, and he clothed the place.
قال في المعجم و تركتها أنا في سنة ستمائة و اثني عشر على أحسن ما يكون.
He said in ‘Al-Mo’jam’, ‘And I had left it behind in the year six hundred and twelve being upon a state as excellent as could be’.
و استمر بناء سنجر إلى زمان چنگيز خان فهدمه تولي خان ابن چنگيز خان و ذلك في سنة ستمائة و سبع عشرة
And the construction of Sanjar continued up to the time of Changez (Gengis) Khan, and that was during the year six hundred and seventeen.
قال ابن الأثير في الكامل في ما يتعلق بأحوال التتار الذين هم جند چنگيز إنه لما فرغوا من نيسابور سيروا طائفة منهم إلى طوس ففعلوا بها كذلك أيضا و خربوها و خربوا المشهد الذي فيه علي بن موسى الرضا ع و الرشيد حتى جعلوا الجميع خرابا و مثله في شرح نهج البلاغة.
Ibn Al-Aseer said in ‘Al-Kamil’ regarding what is related with the situations of the Tatars, those who were the army of Changez, ‘When they were free from Neshapur, a group of them travelled to Toos. They dealt with it like that as well, and they ruined it and ruined the shrine in which was Ali-asws bin Musa Al-Reza-asws and Al-Rasheed, to the extent that they made the entirety of it to be ruins’, and its example is in the commentary of Nahj Al-Balagah.
و في الكتيبة الذهبية الواقعة في منطقة القبة المنورة ما صورته بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ من عظائم توفيق الله سبحانه أن وفق السلطان الأعظم مولى ملوك العرب و العجم صاحب النسب الطاهر النبوي و الحسب الباهر العلوي تراب أقدام خدام هذه الروضة المنورة الملكوتية مروج آثار أجداده المعصومين السلطان بن السلطان أبو المظفر شاه عباس الحسيني الموسوي الصفوي بهادر خان
And in the golden writing located in the radiant dome its image is, ‘In the Name of Allah-azwj the Beneficent, the Merciful. From the great works by the Inclination of Allah-azwj the Glorious, the work of the mighty sultan, a slave of the king of the Arabs and the non-Arabs, owner of the clean Prophetic lineage, and the admirable Alawite affiliation, dust of the feet of this radiant royal shrine – The promoter of the relics of his Infallible ancestors, the sultan son of the sultan, Abu Al-Muzaffar Shah Abbas Al-Husayni Al-Musawi Al-Safavi Bahadur Khan.
فاستدعى بالمجيء ماشيا على قدميه من دار السلطنة أصفهان إلى زيارة هذا الحرم الأشرف. و قد تشرف بزينة هذه العتبة من خلص ماله في سنة ألف و عشر و تم في سنة ألف و ست عشرة.
He claimed to have come walking upon his feet from the capital of the sultan, Isfahan, to visit this noble sanctuary. And he was ennobled by decorating this threshold from the purity of his wealth, in the year one thousand and ten, and he completed it in the year one thousand and sixteen.
و في موضع آخر من القبة مكتوب و هو من إملاء المحقق الخوانساري من ميامن منن الله سبحانه الذي زين السماء بزينة الكواكب و رصع هذه القباب العلى بدرر الدراري الثواقب أن استسعد السلطان الأعدل الأعظم و الخاقان الأفخم الأكرم أشرف ملوك الأرض حسبا و نسبا و أكرمهم خلقا و أدبا مروج مذهب أجداده الأئمة المعصومين و محبي مراسم آبائه الطيبين الطاهرين
And in another place from the dome it is written, and it is from the dictation of the researcher Al-Khawansary, ‘From the Conferment’s of Allah-azwj the Glorious Who Adorned the sky with the adornment of the stars, and Studded these high domes with jewels, perforated with the jewels. The sultan is encouraged by the most just, the mightiest Master, the most benevolent, the noblest of kings of the earth in affiliation and lineage, and their most honourable of morals and etiquettes, promoter of the doctrines of his-asws ancestors, the Infallible Imams-asws, and reviver of the rituals of his-asws goodly forefathers-asws, the pure.
السلطان بن السلطان بن السلطان سليمان الحسيني الموسوي الصفوي بهادر خان بتذهيب هذه القبة العرشية الملكوتية و تزيينها و تشرف بتجديدها و تحسينها إذ تطرق عليها الانكسار و سقطت لبناتها الذهبية التي كانت تشرق كالشمس في رابعة النهار بسبب حدوث الزلزلة العظيمة في هذه البلدة الطيبة الكريمة في سنة أربع و ثمانين و ألف و كان هذا التجديد سنة ست و ثمانين و ألف كتبه محمد رضا الإمامي.
The sultan son of the sultan son of the sultan Suleyman Al-Husayni Al-Musawy Al-Safavi Bahadur Khan with the panelling of this heavenly dome, and adorning it, and is ennobled by renewing it and improving it, when the breakage had attacked upon it and its golden bricks had fallen off, which used to shine like shining of the sun in the middle of the day, due to the cause of the occurrence of the mighty earthquake in this goodly honourable city, in the year one thousand and eighty-four. And this renewal is in the year one thousand and eighty-six. Written by Muhammad Reza Al-Amamy’.
و مكتوب على جبهة الباب الواقع في قبلة المرقد الشريف. لقد تشرف بتذهيب الروضة الرضوية التي يتمنى العرش لها أمر النيابة و أرواح القدس تخدم جنابه السلطان نادر الأفشاري رحمه الله الملك الغفار سنة ألف و مائة و خمس و خمسون
And it is written upon the top part of the door located in the direction of the noble shrine, ‘He is ennobled by panelling the Razawy shrine which the (heavenly) Throne wishes for it the order of the delegation, and the holy souls to serve in its side, the sultan Nadir Al-Afshary, may Allah-azwj the Forgiving King have Mercy on him, in the year one thousand one hundred and fifty-five’.
و كتب بعده ثم بمرور الأعوام ظهر عليها الاندراس فأمر السلطان بن السلطان و الخاقان بن الخاقان ناصر الدين شاه قاجار خلد الله ملكه بالتزيين بالزجاجة و البلور لتصير نورا على نور.
And after it is written, ‘Then, by the passing of the years, the obscurities appeared upon it, so the sultan son of the sultan, and ruler son of the ruler Nasir Al-Deen Shah Qajar, may Allah-azwj Cause his kingdom to be eternal, due to his adorning with the glass and the crystals to it to become light upon light’.
و أرسل السلطان قطب شاه الدكني طاب ثراه الماسة كبيرة بقدر بيضة الدجاجة هدية إلى الضريح الرضوي و لما استولى عبد المؤمن خان رئيس طائفة الأزبكية على خراسان نهبها من الخزانة في جملة ما نهب.
And the sultan sent to Shah Al-Dakny, may his rest be good, a large diamond like an egg of the chicken, as a gift to the Mausoleum Al-Razawy. And when it was the rule of Abdul Momin Khan, chief of group of Al-Azbakiya attacked upon Khurasan and plundered it from the treasures in total of what he plundered.
و لما زار السلطان شاه عباس الصفوي خراسان في الدفعة التي مشى فيها على قدمه و كان مدة خروجه من أصفهان و دخوله خراسان ثمانية عشر يوما أهدى إليه بعض الخوانين الأزبكية تلك الألماسة و لما بلغه أن الألماسة من الأعيان الراجعة إلى الخزانة الرضوية أمر ببيعها في إستانبول و اشترى بقيمتها أملاكا و أنهارا تصرف منافعها على تلك البقعة و كان ذلك بإجازة بعض العلماء.
And when the sultan Shah Abbas Al-Safavid visited Khurasan in the time in which he walked upon his feet, and it was a period of his coming out from Isfahan and his entry into Khurasan of eighteen days, one of the Uzbek Khan’s gifted to him that very diamond. And when it reached him that the diamond was from the nobles, he returned it to the Al-Razawy treasury and ordered with selling it in Istanbul and with its price, he bought tiles and chattels and (dug) rivers, its benefits to be spent upon that spot, and that was my permission of one of the scholars.
و في فردوس التواريخ نقلا عن بعض التواريخ أنه كان للسلطان سنجر أو أحد وزرائه ولد أصيب بالدق فحكم الأطباء عليه بالتفرج و الاشتغال بالصيد فكان من أمره أن خرج يوما مع بعض غلمانه و حاشيته في طلب الصيد فبينما هو كذلك فإذا هو بغزال مارق من بين يديه
And in ‘Fordows Al-Tawareekh’, it is transmitted from one of the histories that it was for the sultan Sanjar, or one of his ministers, a son was afflicted with the slimness. The physicians instructed to him with resting and pre-occupying with the hunting. It happened from his matter that one day he went out from with some of his servants and his attendants in seeking the prey. While he was like that when he was with a stray gazelle in front of him.
فأرسل فرسه في طلبه و جد في العدو فالتجأ الغزال إلى قبر الإمام علي بن موسى الرضا ع فوصل ابن الملك إلى ذلك المقام المنيع و المأمن الرفيع الذي مَنْ دَخَلَهُ كانَ آمِناً و حاول صيد الغزال فلم تجسر خيله على الإقدام عليه
He sent his horseman in its pursuit and worked hard regarding it. The gazelle sought shelter to the grave of the Imam Ali-asws Bin Musa Al-Reza-asws. The son of the king arrived to that built place and the high safety which, one who enters it would be safe, and he attempted to prey the gazelle, but his cavalry were not audacious upon moving forward to it.
فتحيروا من ذلك فأمر ابن الملك غلمانه و حاشيته بالنزول من خيولهم و نزل هو معهم و مشى حافيا مع كمال الأدب نحو المرقد الشريف و ألقى نفسه على المرقد و أخذ في الابتهال إلى حضرة ذي الجلال و يسأل شفاء علته من صاحب المرقد فعوفي
They were astounded from that, so the son of the king ordered his servants and his attendants with descending from their horses, and he descended along with them and walked bare footed with the perfect etiquettes towards the noble shrine and threw himself upon the shrine and took to beseeching to the Presence of the One-azwj with the Majesty and begged for the healing of his illness from the occupant of the shrine. He was cured.
فأخذوا جميعا في الفرح و السرور و بشروا الملك بما لاقاه ولده من الصحة ببركة صاحب المرقد و قالوا له إنه مقيم عليه و لا يتحول منه حتى يصل البناءون إليه فيبني عليه قبة و يستحدث هناك بلدا و يشيده ليبقى بعده تذكارا
They all took to rejoicing and the happiness and they gave the good news to the king with what his son had attained from the good health due to the Blessings of the occupant of the shrine, and they said to him, ‘He is staying at it and will not transfer from it until the builders arrive to it and they build a dome upon it, and a city comes into being over there, built for mention to remain after him’.
و لما بلغ السلطان ذلك سجد لله شكرا و من حينه وجه نحوه المعمارين و بنوا على مشهده بقعة و قبة و سورا يدور على البلد.
And when that reached the sultan, he performed Sajdah to Allah-azwj of thanks, and from then on, he diverted the architects (builders) towards it, and they built a dome upon its shrine, and walls going around the city’’.[71]
[1] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 1 a
[2] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 1 b
[3] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 2
[4] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 3
[5] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 4
[6] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 5
[7] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 6
[8] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 7
[9] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 8
[10] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 9 a
[11] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 9 b
[12] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 9 c
[13] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 10
[14] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 11 a
[15] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 11 b
[16] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 11 c
[17] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 12
[18] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 13
[19] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 14
[20] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 15
[21] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 16
[22] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 17
[23] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 18 a
[24] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 18 b
[25] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 19
[26] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 20
[27] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 21
[28] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 22
[29] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 23
[30] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 24
[31] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 25
[32] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 26
[33] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 a
[34] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 b
[35] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 c
[36] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 d
[37] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 e
[38] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 f
[39] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 27 g
[40] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 28 a
[41] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 28 b
[42] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 28 c
[43] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 28 d
[44] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 28 e
[45] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 28 f
[46] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 29
[47] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 30
[48] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 31
[49] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 32
[50] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 33
[51] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 34
[52] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 35
[53] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 10 H 36
[54] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 11 H 1
[55] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 11 H 2
[56] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 11 H 3
[57] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 1
[58] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 2
[59] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 3
[60] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 4
[61] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 5
[62] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 6
[63] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 7
[64] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 8 a
[65] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 8 b
[66] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 12 H 9
[67] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 13 H 1
[68] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 13 H 2
[69] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 13 H 3
[70] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 13 H 4
[71] Bihar Al-Anwaar – V 48, The book of History – Musa Al-Kazim-asws, Ch 13 H 5