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In the Name of God بسم الله

Nass Al-Ridha

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(salam)

Though slightly off topic, could you translate this incredible passage present in Al Manawi's book - from ahlul sunnah - reporting from Al Hakim Al-Neysaboori about the state of the people and what happened to them when Imam Al Ridha (as) was travelling through, narrating the famous hadith that is present in Tawhid Al saduq "كلمة لا اله الا الله حصني", though without the "بشروطها" passage that is only present in our narrations.

It starts at around 7:55.

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This is slightly off topic:

Although I don't agree with gist of this article, let me quote MacIsaac himself: " He gave me the example of Imam Muhammad b. `Ali al-Jawad (as). A boy when he became Imam, but yet more knowledgable than any scholar of his day. Take `Ali ar-Rida (as), to whom the people felt such an attachment to that Ma'mun canceled his leading the `Eid prayers as their devotion to him and the outpouring of it was overwhelming, perhaps he feared he'd have a revolt on his hands. None of these pretender Imams, such as the Fatimids in Egypt, inspired such devotion in the people they ruled over. When the last of the Fatimids where finally overthrown, the people largely didn't care in that Isma`ilism with its false Imams never really set in the heart of the people in its own domain."

http://www.vyev.com/...-of-shiism.html

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أيوب بن نوح ، عن ابن فضال قال : سمعت علي بن جعفر يقول : كنت عند أخي موسى بن جعفر - فكان والله حجة في الارض بعد أبي عليه السلام - إذ طلع ابنه علي فقال لي : يا علي هذا صاحبك ، وهو مني بمنزلتي من أبي فثبتك الله على دينه ، فبكيت وقلت في نفسي ، نعى والله إلي نفسه ، فقال : ياعلي لابد من أن يمضي مقادير الله في ولي برسول الله اسوة وبأمير المؤمنين وفاطمة والحسن والحسين ، وكان هذا قبل أن يحمله هارون الرشيد في المرة الثانية بثلاثة أيام

With the Shaykh's chain to Ayub bin Nuh from Ibn Fadhal who said: I heard Ali bin Ja'far saying: I was with my brother Musa bin Ja'far [as] - and he was by Allah the Hujjah on the earth after my father [as] - when his son Ali [as] entered, so he said: O Ali (i.e. bin Ja'far), this one is your man (i.e. Imam), and he has the same position to me as I had with my father, may Allah make you steadfast in his Diin, so I cried, and said in my heart: He has by Allah announced his own death, then he said: O Ali, the destiny of Allah must come to pass, and I have an example (i.e. to follow in) the messenger of Allah, and Amir al-Mu'minin, and Fatima, and al-Hasan and al-Husayn. And this meeting occured three days before Harun al-Rashid imprisoned him again for the second (i.e. and last) time. [Ghaybat ash-Shaykh at-Tusi Vol. 1 Pg. 31] (Grading: Mu'tabar)

Notes:

(I) The chain from at-Tusi to Ayub bin Nuh is Sahih in the Shaykh's Fihrist where it includes all the Kutub and Marwiyat of Ayub bin Nuh, and we are not of those who check too closely on the Mashyakha.

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ابن الوليد ، عن الصفار ، عن ابن عيسى ، عن الحجال ، عن البزنطي ومحمد بن سنان وعلي بن الحكم ، عن الحسين بن المختار قال : خرجت إلينا ألواح من أبي إبراهيم موسى عليه السلام وهو في الحبس فإذا فيها مكتوب : عهدي إلى أكبر ولدي

Ibn al-Walid from as-Saffar from Ibn Isa from al-Hajjal from al-Bazantiy AND Muhammad bin Sinan AND Ali bin al-Hakam from al-Husayn bin al-Mukhtar who said: a tablet came to us from Abu Ibrahim Musa [as] whilst he was in prison, and in it was written: my convenant is to the eldest of my children (i.e. al-Ridha). [uyun Akhbar al-Ridha Vol. 1 Pg. 30] (Grading: Mu'tabar)

أبي ، عن سعد ، عن اليقطيني ، عن يونس بن عبدالرحمن ، عن الحسين بن المختار قال : لمامر بنا أبوالحسن عليه السلام بالبصرة خرجت إلينا منه ألواح مكتوب فيها بالعرض : عهدي إلى أكبر ولدي

My father from Sa'ad from al-Yaqtini from Yunus bin Abdir-Rahman from al-Husayn bin al-Mukhtar who said: When Abu al-Hasan (al-Kadhim) [as] passed by us in Basrah, a tablet came out from him to us, in it was written horizontally: my convenant is to the eldest of my children (i.e. al-Ridha). [uyun Akhbar al-Ridha Vol. 1 Pg. 30] (Grading: Mu'tabar)

Notes:

(I) This is the same Hadith, and there is no conflict between the two versions, since al-Kadhim was under detention in Basrah at the time.

(II) These Ahadith prove that our Shaykh at-Tusi was mistaken when he labelled Husayn a Waqifi in his Rijal, and this is the view of our Sayyid al-Khoei, and what supports it is that Najashi and at-Tusi (this time in his Fihrist) do not mention him as being a Waqifi.

For the sake of also enumerating other chains.

These two Ahadith are narrated by al-Kulayni as follows

أحمد بن مهران، عن محمد بن علي، عن محمد بن سنان وعلي بن الحكم جميعا عن الحسين بن المختار قال: خرجت إلينا ألواح من أبي الحسن عليه السلام - وهو في الحبس -: عهدي إلى أكبر ولدي أن يفعل كذا وأن يفعل كذا، وفلان لا تنله شيئا حتى ألقاك أو يقضي الله علي الموت.

Ahmad bin Mihran from Muhammad bin Ali from Muhammad bin Sinan AND Ali bin al-Hakam all together from al-Husayn bin Mukhtar who said: came to us a tablet from Abi al-Hasan [as] while he was in prison (as follows): my convenant is to the eldest of my children - that he perform this and perform that, and Fulan do no not give him anything until I meet you, or Allah writes for me death.

And

عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن عبدالله بن المغيرة، عن الحسين بن المختار قال: خرج إلينا من أبي الحسن عليه السلام بالبصرة ألواح مكتوب فيها بالعرض: عهدي إلى أكبر ولدي، يعطى فلان كذا، وفلان كذا، وفلان كذا، وفلان لا يعطى حتى أجيئ أو يقضي الله عزوجل علي الموت، إن الله يفعل ما يشاء

A number of our companions from Ahmad bin Muhammad from Ali bin al-Hakam from Abdallah bin Mughira from al-Husayn bin Mukhtar who said: came to us a tablet from Abi al-Hasan [as] while in Basrah, written in it horizontally: my convenant belongs to my eldest son, he gives Fulan some thing, and something to Fulan, and to Fulan he does not give anything until I return or Allah wills my death, and Allah does what he wishes. (Mu'tabar)

أبي ، عن سعد ، عن اليقطيني ، عن داود بن زربي قال : كان لابي الحسن موسى بن جعفر عليه السلام عندي مال فبعث فأخذ بعضه وترك عندي بعضه وقال : من جاءك بعدي يطلب مابقي عندك فانه صاحبك فلما مضى عليه السلام أرسل إلي علي ابنه عليه السلام ابعث إلي بالذي عندك وهو كذا وكذا ، فبعثت إليه ماكان له عندي

My father from Sa'ad from al-Yaqtini from Dawud al-Zarbiy who said: I had some money belonging to Abi al-Hasan Musa bin Ja'far [as], so he sent someone and took a portion of it, and left with me a portion of it - and said: whoever comes to you after me demanding what remains with you from it - then he is you man (i.e. Sahibuk - your Imam), so when he passed on (i.e. was martyred) - Ali [as] his son said to me: send to me what is with you, and it is so and so (i.e. describing the portion that was left), so I sent it to him what was with me (of the money). [uyun Akhbar al-Ridha Vol. 2 Pg. 219] (Grading: Mu'tabar)

This same Hadith is narrated by al-Kulayni with minor changes as follows:

أحمد بن مهران، عن محمد بن علي، عن الضحاك بن الاشعث، عن داود بن زربي قال: جئت إلى أبي إبراهيم عليه السلام بمال، فأخذ بعضه وترك بعضه، فقلت: أصلحك الله لاي شئ تركته عندي؟ قال: إن صاحب هذا الامر يطلبه منك، فلما جاء نا نعيه بعث إلي أبو الحسن عليه السلام ابنه، فسألني ذلك المال، فدفعته إليه

Ahmad bin Mihran from Muhammad bin Ali from adh-Dhahak bin al-Ash'ath from Dawud bin Zarbiy who said: I came to Abu Ibrahim [as] with money, so he took some of it, and left some of it, so I said: may Allah straighten your affairs, why did you leave it with me? He said: the Sahib of this matter will ask of it from you, so when the announcement of his (al-Kadhim's) death came to us, Abu al-Hasan (al-Ridha) - his son - sent for me, so he asked me about that money, so I gave it to him.

أبي ، عن سعد ، عن اليقطيني ، عن الحجال ، عن سعيد بن أبي الجهم ، عن نصر بن قابوس قال : قلت لابي إبراهيم موسى بن جعفر عليه السلام : إني سألت أباك عليه السلام من الذي يكون بعدك ؟ فأخبرني أنك أنت هو فلما توفي أبوعبدالله عليه السلام ذهب الناس يمينا وشمالا وقلت أناو أصحابي بك فأخبرني من الذي يكون بعدك ؟ قال : ابني علي عليه السلام

كش : حمدويه ، عن الحسن بن موسى ، عن البزنطي ، عن سعيد مثله

My father from Sa'ad from al-Yaqtini from al-Hajjal from Said bin Abi al-Jahm from Nasr bin Qabus who said: I said to Abi Ibrahim Musa bin Ja'far [as]: I had asked your father [as] - who is it going to be after you? so he had informed me that you are to be the one, so when Abu Abdillah [as] died - the people went to the right and to the left (not knowing the Imam - like unherded sheep), while me and my companions believed in you (stuck to you), so inform me of who it is going to be after you? He said: my son Ali [as]. [uyun Akhbar al-Ridha Vol. 1 Pg. 31] (Grading: Mu'tabar)

And narrated it also al-Kashi from Hamdawayh from al-Hasan bin Musa (al-Khashab) from al-Bazantiy from Said its like. [Rijal al-Kashi Pg. 383]

This same Hadith is narrated by al-Kulayni with as follows:

أحمد بن مهران، عن محمد بن علي، عن سعيد بن أبي الجهم، عن النصر بن قابوس قال: قلت لابي إبراهيم عليه السلام: إني سألت أباك عليه السلام من الذي يكون من بعدك؟ فأخبرني أنك أنت هو، فلما توفي أبوعبدالله عليه السلام ذهب الناس يمينا وشمالا وقلت: فيك أنا وأصحابي فأخبرني من الذي يكون من بعدك من ولدك؟ فقال: ابني فلان.

Ahmad bin Mihran from Muhammad bin Ali from Said bin Abi al-Jahm from al-Nasr bin Qabus who said:I said to Abi Ibrahim [as]: I had asked your father [as] - who is it going to be after you? so he had informed me that you are to be the one, so when Abu Abdillah [as] died - the people went to the right and to the left (not knowing the Imam - like unherded sheep), while me and my companions believed in you (stuck to you), so inform me of who it is going to be after you? He said: my son Fulan.

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ابن عقدة، عن علي بن الحسن بن فضال، عن محمد بن عمر بن يزيد، وعلي بن أسباط جميعا، قالا: قال لنا عثمان بن عيسى الرواسي: حدثني زياد القندي وابن مسكان، قالا: كنا عند أبي إبراهيم عليه السلام، إذ قال: يدخل عليكم الساعة خير أهل الأرض، فدخل أبو الحسن الرضا عليه السلام وهو صبي، فقلنا: خير أهل الأرض؟ ثم دنا فضمه إليه، فقبله، وقال: يا بني تدري ما قال ذان؟ قال عليه السلام: نعم يا سيدي هذان يشكان في، قال علي بن أسباط: فحدثت بهذا الحديث الحسن بن محبوب فقال: بتر الحديث، لا، ولكن حدثني علي بن رئاب أن أبا إبراهيم عليه السلام قال لهما: إن جحدتماه حقه أو خنتماه فعليكما لعنة الله والملائكة والناس أجمعين، يا زياد لا تنجب أنت وأصحابك أبدا، قال علي بن رئاب: فلقيت زيادا القندي فقلت له: بلغني أن أبا إبراهيم عليه السلام قال لك: كذا وكذا، فقال: أحسبك قد خولطت فمر وتركني فلم أكلمه ولا مررت به. قال الحسن بن محبوب: فلم نزل نتوقع لزياد دعوة أبي إبراهيم عليه السلام، حتى ظهر منه أيام الرضا عليه السلام ما ظهر ومات زنديقا

Ibn Uqdah from Ali bin al-Hasan bin Fadhal from Muhammad bin Umar bin Yazid AND Ali bin Asbat both of whom said: Uthman bin Isa al-Rawusiy said to us: narrated to me Ziyad al-Qandiy AND Ibn Muskan who said: we were with Abu Ibrahim [as] - when he said: enters upon you now [i.e. this moment] the best of the people of the earth, so Abu al-Hasan al-Ridha [as] entered and he was just a child, so we said: the best of the people of the earth!? so he (al-Kadhim) [as] drew close to him and pulled him towards himself and kissed him, then he [as] said: O my son, do you know what these two say? so (al-Ridha) said: yes my master, these two doubt in me.

Ali bin Asbat said: so I narrated this Hadith to al-Hasan bin Mahbub, so he said: he (Uthman bin Isa) has narrated it incompletely. No, rather Ali bin Riab narrated to me that Aba Ibrahim [as] said to them: if you fight his (al-Ridha's) right, or betray him, then upon you will be the curse of Allah and the angels and all the people, O Ziyad you and your companions will never succeed.

Ali bin Riab says: so I met Ziyad al-Qandiy after that and said to him: It has reached me that Abu Ibrahim [as] said such and such to you, so (Ziyad) said: I think you are mistaken (confused), so he walked away and left me there and I never talked to him or encountered him again.

So al-Hasan bin Mahbub said: we did not stop expecting the fulfillment of the Dua of Abu Ibrahim against Ziyad until when he made apparent what he made apparent in the times of al-Ridha and then he died upon Zanadiqa. [Ghaybat Shaykh at-Tusi Vol. 1 Pg. 49] (Mu'tabar)

Notes:

(I) Ziyad is from the pillars of the Waqifa, and the Hadith shows that he tried to reject the Hadith when presented it by Ali bin Riab.

The text also shows that he did not attempt to refute it either and his immediate walking away indicates that he was uncomfortable and perhaps even embarassed.

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For those who are interested, al-Shaykh al-Saduq (ra) has a whole section in his Kamal al-Din refuting Waqifiyah. One section in particular is interesting in that he provides various distinct traditions which suggest that Imam al-Kadhim (as) was buried (he deemds these hadiths to be reliable), and thus making his ghayba impossible.

It is in volume 1 of Kamal al-Din, anyone who is interested can read them under the title: (فمما روى في وفاة موسى بن جعفر (ع‏

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

السلام. أَمَّا إِنَّكَ فِي شِيعَتِنَا أَبْيَنُ مِنَ البَرْقِ فِي اللَّيْلَةِ الظَّلْماء ثُمَّ قالَ: يا مُحَمَّدُ، إِنَّ المُفَضَّل كانَ اُنْسِي وَمُسْتَراحِي وَأَنْتَ اُنْسُهُما وَمُسْتَراحُهُما، حَرام عَلَى النَّارِ أَنْ تَمُسَّكَ أَبَداً.

Saduq from Ahmad ibn Ziyad ibn Ja’far al-Hamadani narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Muhammad ibn Sinan, “One day about a year before they took Abil Hassan Al-Kazim (as) to Iraq, I went to see him. His son Ali Al-Reza (as) was in front of him (as). Imam Al-Kazim (as) said, ‘O Muhammad (ibn Sinan)!’ I said, ’Yes.’ He said, ‘There will be a problem this year. Try not to get upset.’ Then he (as) became silent. He hit the ground with his hand. Then the Imam (as) looked at me and recited the Quranic verse ‘but God will leave to stray, those who do wrong. God doeth what He willeth. Muhammad (ibn Sinan) said, ‘May I be your ransom! What is the matter?’ He (as) said, ‘Whoever oppresses this son of mine, does not honor his rights and denies his Divine Leadership after me is like those who oppressed Ali ibn Abi-Talib (as), did not honor his rights and denied his Divine Leadership after the Prophet Muhammad (as).’ Then Muhammad (ibn Sinan) realized that the Imam (as) was informing him about his upcoming death, and the appointment of his son. Muhammad (ibn Sinan) said, ‘[i swear by God that if God extends my life, I will honor his right and accept his Divine Leadership and] I will bear witness that he will be the Almighty God’s witness for the creatures after you, and the inviter to His Religion.’ The Imam (s) said, ‘O Muhammad (ibn Sinan)! God will extend your life, and you will invite the people to accept his Divine Leadership, and the Divine Leadership of the Imam that will come after him.’ Muhammad (ibn Sinan) said, ‘O May I be your ransom! Who is it?’ He (s) said, ‘His son Muhammad ’ Muhammad (ibn Sinan) said, ‘I accept.’ He (as) said, ‘Yes. I had found you to be this way in the Ameer ul Momineen (as) 's book. Among our followers you are brighter than lightening in the darkness of night.’ The Imam (as) then added, ‘O Muhammad (ibn Sinan)! Indeed Mufadhdhal has been my companion, and a source of my comfort. You are going to be their companion (Imam Al-Reza’s (as) and Imam Al-Jawads (as) 's companion) and their source of comfort. It is forbidden for the Fire to ever touch you. I am aware of the rijaali issues with mufaddal and mohammad ibn sinan but I trust Saduq's acceptance of his

Edited by siraatoaliyinhaqqun
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نَصٌّ آخَرُ: حَدَّثَنا أَبي؛ وَمُحَمَّدُ بْنُ الحَسَن بْنِ أَحْمَدَ بْنِ الوَلِيد؛ وَمُحَمَّدِ بْنِ مُوسَى بْنِ المُتَوَكِّل؛ وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى العَطَّار؛ وَمُحَمَّدُ بْنِ عَلِىٍ ماجِيلوَيْه - رَضِيَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا مُحَمَّدِ بْنِ يَحْيَى العَطَّارُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدِ بْنِ يَحْيَى بْنِ عِمْران الأَشْعَرِيِّ، عَنْ عَبْدِ اللَّه بْنِ مُحَمَّد الشَّامِيِّ، عَنِ الحَسَن بْنِ مُوسَى الخَشَّاب، عَنْ عَلِىِّ بْنِ أَسْباطٍ، عَنِ الحُسَيْنِ مَوْلى‏ أَبي عَبْدِ اللَّه، عَنْ أَبي الحَكَمْ، عَنْ عَبْدِاللَّه بْنِ إِبْراهيم الجَعْفَرِيِّ، عَنْ يَزِيدَ بْنِ سَلِيطٍ الزِيْدِيِّ قالَ: لَقِينا أَبَا عبداللّهِ‏ عَلَيْهِ السَّلامُ فِي طَرِيقِ مَكَّةَ وَنَحْنُ جَماعَةٌ، فَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَاُمِّي أَنْتُمْ الأَئِمَّةُ المُطَهَّرُونَ و المَوْتُ لا يَعْرى‏ أَحَدٍ مِنْهُ، فَأَحدث إِلى‏ شَيْئاً اُلْقِيهِ إِلى‏ مَنْ يَخْلُفُنِي، فَقالَ لي‏: نَعَمْ، هؤُلاءِ وُلْدِي وَهذا سَيِّدهُمُ - وأَشارَ إِلى اِبْنِهِ مُوسَى‏ عَلَيْهِ السَّلامُ - وَفِيهِ العِلْمُ وَالحُكمْ وَالفَهْمِ وَالسَّخْاءُ وَالمَعْرِفَةُ بِما يَحْتاجُ النَّاسُ إِلَيْهِ فِيما اختَلَفُوا فِيهِ مِنْ أَمْرِ دِينِهُمْ، وَفِيهِ حُسْنُ الْخَلْقِ وَحُسْنِ الجِوارِ وَهُوَ

بابٌ من أَبْواب اللَّهِ عَزَّ وَجَلَّ وَفِيهِ اُخْرى‏ هِيَ خَيْرٌ مِنْ هذا كُلِّهِ، فَقالَ لَهُ أَبي: وَما هِيَ بِأَبِي أَنْتَ وَاُمِّي؟ قالَ: يُخْرِجُ اللَّهُ عَزَّ وَجَلَّ مِنْهُ غَوْثَ هذِهِ الاُمَّةِ وَغِياثَها وَعَلَمَها وَنُورَها وَفَهْمَها وَحُكمِها و خَيْرَ مَولُودٍ وَخَيْرَ ناشى‏ءٍ يَحْقِنُ اللَّهَ بِهِ الدِّماءَ، وَيُصْلِحُ بِهِ ذاتِ البَيْنِ، و يَلُمُّ بِهِ الشَعْثَ، وَيَشْعُبَ بِهِ الصَّدْعَ، وَيَكْسُو بِهِ العارِي، وَيُشْبِعُ بِهِ الجائِعَ، وَيُؤْمِنُ بِهِ الخائِفَ، وَيُنْزِلُ بِهِ القَطْرَ، وَيَأْتَمِرُ بِهِ العِبادُ، خَيْرُ كَهْلٍ، وَخَيْرُ ناشى‏ءٍ يُبَشَّرُ بِهِ عَشِيرَتَهُ قَبْلَ أَوانَ حُلُمِهِ، قَوْلَهُ حُكْمٌ، وَصَمْتُهُ عِلْمٌ، يُبَيِّنُ لِلنَّاسِ ما يَخْتَلِفُون فِيهِ، قالَ: فَقالَ أَبي: بِأَبِي أَنْتَ و اُمِّي فَيَكُونَ لَهُ وَلَدٌ بَعْدَهُ؟ فَقالَ: نَعَم، ثُمَّ قَطَعَ الكَلام وَقالَ يَزِيدُ: ثُمَّ لَقِيتُ أَبَا الحَسَن - يَعْنِي مُوسَى بْنِ جَعْفَر عَلَيْهِ السَّلامُ - بَعْدُ فَقُلْتُ لَهُ: بِأَبِي أَنْتَ وَاُمِّي إِنّي اُرِيدُ أَن تُخْبِرَنِي بِمِثْلِ ما أَخْبَرنِي بِهِ أَبُوكَ، قالَ: فَقالَ: كانَ أَبي‏ عَلَيْهِ السَّلامُ فِي زَمَنٍ لَيْسَ هذا مِثْلَهُ، قالَ يَزِيد: فَقُلْتُ: مَنْ يَرضى‏ مِنْكَ بِهذَا فَعَلَيْهِ لَعْنَةُ اللَّهِ، قالَ: فَضَحِكَ، ثُمَّ قالَ: اُخْبِرُكَ يا أَبا عُمارَة إِنّي خَرَجْتُ مِنْ مَنْزِلي فَأَوصَيْتُ فِي الظَّاهِر إِلى بَنِيِّ فَأَشْرَكْتُهُمْ مَعَ اِبْنِي عَلِيِّ، وَأَفْرَدْتُهُ بِوَصِيَّتِي فِي الباطِنَ، وَلَقَدْ رَأَيْت رَسُولَ اللَّهِ فِي المَنامِ وَأَمِيرِ الْمُؤْمِنين‏عَلَيْهِمَا السَّلاَمُ مَعَهُ وَمَعَهُ خاتَمٌ وَسَيْفٌ وَعَصاً وَكِتابٌ وَعِمامَةٌ فَقُلْتُ لَهُ: ما هذا؟ فَقالَ: أَمَّا العَمامَة فَسُلْطانُ اللَّه تَعالى‏ عَزَّ وَجَلَّ، وَأَمَّا السَّيْف فَعِزَّةُ اللَّه عَزَّ وَجَلَّ، وَأمَّا الْكِتابُ فَنُورُ اللَّه عَزَّ وَجَلَّ، و أَمَّا العَصا فَقُوَّةُ اللَّه عَزَّ وَجَلَّ، وَأَمَّا الخاتَم فَجامِعُ هذِهِ الاُمُور، ثُمَّ قالَ رَسُولَ اللَّهِ ‏ صَلَّى اللهُ عَلَيْـــهِ وَآلِهِ: و الأَمْرُ يَخْرُجُ إِلى عَلِيِّ ابْنِكَ قالَ: ثُمَّ قــالَ: يا يَزِيدُ إِنَّها وَدِيعَة

عِنْدَكَ، فَلا تُخْبِر بِها إِلاّ عاقِلاً أَوْ عَبْداً امْتَحَنَ اللَّه قَلْبِهِ لِْلإيمان أَوْ صادِقاً، وَلا تَكْفُر نِعَمَ اللَّه تَعالى‏ وَإِن سُئِلْتَ عَنِ الشَّهادَة فَأَدَّها فَإِنَّ اللَّه تَعالى‏ يَقُولُ: «إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَماناتِ إِلى أَهْلِها» و قالَ اللَّه عَزَّ وَجَلَّ: «وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهادَةً عِنْدَهُ مِنَ اللَّه».

فَقُلْتُ: وَاللَّه ما كُنْتُ لأَفْعَلَ هذا أَبَداً، قالَ: ثُمَّ قالَ أَبُو الحَسَن‏ عَلَيْهِ السَّلامُ: ثُمَّ وَصَفَهُ لي رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَقالَ: عَلِيٌّ ابْنِكَ الَّذِي يَنْظُرُ بِنُور اللَّه وَيَسْمَعُ بِتَفْهِيمِهِ وَيَنْطِقُ بِحِكْمَتِهِ يُصِيبُ وَلا يُخْطِى‏ءُ وَيَعْلَمُ وَلا يَجْهَلُ وَقَدْ مُلِى‏ءَ حُكْماً وَعِلْماً، وَما أَقَلَّ مَقامَكَ مَعَهُ !

إِنَّما هُوَشَي‏ءٌ كانَ لَمْ يَكُنْ فَإِذا رَجَعْتَ مِنْ سَفَرِكَ فَأَصلح أَمْرِك، وَاَفْرِغ مِمَّا أَرَدَتْ فَإِنَّكَ مُنْتَقِل عَنْهُ وَمُجاوِرٌ غَيْرَهُ، فَاجْمَع وُلْدَكَ وَأَشْهَدِ اللَّه عَلَيْهِمْ جَمِيعاً وَكَفى‏ بِاللَّه شَهِيداً ثُمَّ قالَ: يا يَزِيد! إِنّي اوخَذُ فِي هذِهِ السَّنَةِ، وَعَلِيٌّ اِبْنِي سَميُّ عَلِىِّ بْنِ أَبي طالِب‏ عَلَيْهِ السَّلامُ وَسَمِيُّ عَلِىِّ بْنِ الحُسَيْن‏عَلَيْهِمَا السَّلاَمُ اُعْطِيَ فَهُمْ الأَوَّلُ وَعِلْمَهُ وَنَصْرَهُ وَرُواءَهُ، وَلَيْسَ لَهُ أَنْ يُتَكَلِّمُ إِلاّ بَعْد هارُونَ بِأَرْبَعَ سِنِينَ فَإِذا مَضَتْ أَرْبَعَ سِنِينَ، فَأَسْأَلْهُ عَمَّا شِئْتَ يُجِبْكَ إِن شاءَ اللَّه تَعالى‏.

In another tradition it is narrated that my father(saduq's) narrated that Muhammad ibn Al-Hassan ibn Ahmad ibn al-Valid, Muhammad ibn Musa ibn al-Motavakil, Ahmad ibn Muhammad ibn Yahya al-Attar and Muhammad ibn Ali Majiluwayh - may God be pleased with them - quoted on the authority of Muhammad ibn Yahya al-Attar, on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash'ari, on the authority of Abdullah ibn Muhammad ash-Shami, on the authority of Al-Hassan ibn Musa al-Khashshab, on the authority of Ali ibn Asbat, on the authority of Al-Hussein Maula Abi Abdullah, on the authority of Abi al-Hakam, on the authority of Abdullah ibn Ibrahim Al-Ja'fari, on the authority of Yazid ibn Saleet az-Zaydi, “My travel companions and I met Abu Abdullah Imam as-Saqiq (as) on the way to Mecca. I told him, ‘May my mother and father be your ransom! You are one of the Immaculate Imams (s). There is no escape from death for anyone. Then please tell me something (the Imam who will succeed you) so that I could tell my descendants.’ The Imam (s) said, ‘Yes. These are my children, and he is their master.’ The Imam (s) pointed at his son, Musa (as). He (s) added, ‘He has knowledge, just judgement, understanding, generosity and recognition of what the people need regarding their conflicts concerning their religious affairs. He is good-tempered. He is a good neighbour.He is a gate from the gates of the Almighty the Sublime God. There is another important point about him that is even more important than all these points.’ Yazid ibn Saleet continued, ‘My father told him, ‘May my father and mother be your ransom! What is this point?’ The Imam (s) said, ‘The Almighty God will deliver this nation's helper through him - their helper, their knowledge, their light, their understanding and their just judgement. He will deliver through him the best baby and the best youth. God will prevent bloodshed through him. He will settle the disputes through him. He will eliminate separation through him. He will fill the gaps through him. He will clothe the bare through him. He will feed the hungry through him. He will secure the fearful ones through him. He will send down rain because of him. He will make the servants obedient due to him. He will be the best middle-aged man. He will be the best young man. His family will be given the glad tidings (of his becoming the Imam before puberty). His words are full of wisdom. His silence is out of knowledge. He will clarify for the people issues on which they differ.’' Yazid ibn Saleet continued, ‘My father asked, ‘May my father and my mother be our ransom! Will we have a child after him?’ Then the Imam (s) said, ‘Yes.’ Then he stopped talking. Then Yazid ibn Saleet said, ‘I met Abul Hassan - that is Musa ibn Ja'far (as after a while and told him, ‘May my father and my mother be our ransom! I wish that you inform me (of the one who will follow you) just as your father did.’ Then Imam Al-Kazim (a) said, ‘My father (s) lived at a time that was quite different from this time.’ Then Yazid ibn Saleet said, ‘God will damn whoever stops the following of the Divine Leaders at ths point!’ Then the Imam (s) laughed and said, ‘O Aba Imara! I left my house. I set all my sons including Ali as my Testamentary Trustees on the surface. However, in private, I appointed him (Imam al-Reza) as my Testamentary Trustee. In fact, I dreamt of God's Prophet (s) and the Commander of the Faithful (s) with him, along with a ring, a sword, a cane, a book and a turban. I asked what these were. The Prophet (as) said, ‘The turban is a sign of the kingdom of the Almighty God. The sword is a sign of the Honor of the Almighty God. The book is a sign of the Light of the Almighty God. The cane is a sign of the Might of the Almighty God. And the ring includes all of these.’ The Prophet (s) added, ‘The affairs will be entrusted to your son Ali.’ Yazid ibn Saleet added, ‘Then the Imam (s) said, ‘O Yazid! You are entrusted with these. Do not speak to anyone about what I told you except for intelligent people, or those whose hearts have been tested for faith by God, or honest ones. Do not be ungrateful for the Almighty God’s Blessings. Testify if you are ever asked to testify to this since God the Blessed the Sublime has said, ‘God doth command you to render back your Trusts to those to whom they are due….’; He also said, ‘…Ah! who is more unjust than those who conceal the testimony they have from God?…’ Then Yazid ibn Saleet said, ‘By God, I will never do that.’ Then Abul Hassan (as) said, ‘Then God's Prophet (s) started to enumerate his characteristics and said, ‘Your son Ali is one who looks using God's light; hears using God's understanding; speaks using God's wisdom; always acts right and never makes any mistakes; he is knowledgeable and is not ignorant; he is filled with wisdom and knowledge. But how short a period will you be with him! It will be so short that it is as if he was never with you. Thus settle your affairs upon your return from this journey. Relieve yourself of your wishes, since you will be separated from them and be with other things. Therefore, gather your children together, and have God be as a witness over them all. It suffices for God to witness.’ Then Imam Al-Kazim (as) said, ‘O Yazid! I will die this year. My son Ali has the same name as Ali ibn Al-Hussein (as). He has been granted the understanding of the former, and his knowledge, grandeur and honor. He is not allowed to say anything until four years after Harun. Then after the four years have passed, you may ask him any question you have. He will answer your question by the Almighty God's will.

^^^the bold in the hadees explains why more than one sons of al Kazim a.s. claimed Trustteship and should resolve the doubts about what seems to be confusing issue to some after a clear nass. People interpreted trusteeship to be Imamat and this could be found in the will of al kazim a.s. regarding the roles of his sons namely Ibrahim, Abbas, Isma'il, and Ahmad.

Edited by siraatoaliyinhaqqun
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(bismillah)

I am aware of the rijaali issues with mufaddal and mohammad ibn sinan but I trust Saduq's acceptance of his

I agree with the `Ulema that affirmed the tawtheeq of these two companions of the A'immah [as] and it is clear from Saduq and Kulayni's [ra] repetitive reliance on him that they found him to be reliable.

Let's not have people who suddenly didn't care about rijal and were very suspicious of accusations of ghuluw from before suddenly jump on that train, too.

في امان الله

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A qarina other than the report of an infallible.

And the sheikh narrated in uyun - حَدَّثَنا عَلِىُّ بْنُ عَبْدِ اللَّه الوَرَّاقُ؛ وَالحُسَيْنُ بْنُ إِبْراهيمَ بْنِ أَحْمَدَ بْنِ هِشامِ المُكَتَّبُ؛ أَحْمَدُ بْنُ زِيادِ بْنِ جَعْفَرٍ الْهَمَذانيُّ؛ وَالحُسَيْنُ بْنُ إِبْراهيمَ بْنِ ناتانَةَ وَأَحْمَدُ بْنُ عَلِىِّ بْنِ إِبراهِيمَ بْنِ هاشِمٍ؛ وَمُحَمَّدُ بْنُ عَلِى ماجِيلوَيْه؛ وَمُحَمَّدُ بْنُ مُوسَى بْنِ المُتَوَكِّل - رَضِيَ اللَّهُ عَنْهُمْ - قالُوا: حَدَّثَنا عَلِىُّ بْنُ إِبراهِيمَ بْنِ هاشِمٍ، عَنْ أَبِيهِ، عَنْ عُثْمانِ بْنِ عِيسَى، عَنْ سُفْيانَ بْنِ نَزارٍ قالَ: كُنْتُ يَوْماً عَلَى رَأْسِ الْمَأمُونِ، فَقالَ: أَتَدْرُونَ مَنْ عَلَّمَني التَّشَيُّعَ؟ فَقالَ القَوْمُ جَمِيعاً: لا وَاللَّهِ ما نَعْلَمُ؟ قالَ: عَلَّنِيهِ الرَّشِيدُ، قِيلَ لَهُ: وَكَيْفَ ذلِكَ وَالرَّشِيدُ كانَ يَقْتُلُ أَهْلَ هذا الْبِيْتِ؟ قالَ: كانَ يَقْتُلُهُمْ عَلَى المُلْكِ، لأَنَّ المُلْكِ عَقِيمٌ وَلَقَدْ حَجَجْتُ مَعَهُ سِنَةً، فَلَمَّا صارَ إِلى المَدِينَةِ تَقَدَّمَ إِلى حُجَّابِهِ وَقالَ: لا يَدْخُلَنَّ عَلِيَّ رَجُلٌ مِنْ أَهْلِ المَدِينَةِ وَمَكَّةِ مِنْ أبْناءَ المُهاجِرِين وَالأَنْصارِ و بَنِي هاشِمٍ وَسائِرِ بُطُونِ قُرَيْشٍ إِلاّ نَسَبَ نَفْسَهُ، وَكانَ الرَّجُلُ إِذا دَخَلَ عَلَيْهِ قالَ: أَنَا فُلانُ بْنُ فُلانٍ حَتّى‏ يَنْتَهِي إِلى جَدِّهِ مِنْ هاشِميٍّ أَوْ قُرَشِيّ‏ٍّ أَوْ مُهاجِرِيٍّ أَوْ أَنْصارِيٍّ، فَيَصِلُهُ مِنَ المالِ بِخَمْسَةِ آلافَ دِينارٍ وَما دُونَها إِلى مِأَتَيْ دِينارٍ، عَلَى قَدْرٍ شَرَفِهِ وَهِجْرَةِ آبائِهِ.

فَأَنَا ذاتَ يَوْمٍ واقِفٌ إِذْ دَخَلَ الفَضْلُ بْنُ الرَّبِيعُ فَقالَ: يا أَمِيرَ الْمُؤْمِنينَ عَلَى البابِ رَجُلٌ يَزْعَمُ أَنَّهُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِىِّ بْنِ الحُسَيْنِ بْنِ عَلِىِّ بْنِ أَبِي طالِبٍ‏ عَلَيْهِمُ السَّلاَمُ فَأَقْبَلَ عَلَيْنا وَنَحْنُ قِيامٌ عَلَى رَأسِهِ، وَالأَمِينُ وَالمُؤْتَمَنُ، وَسائِرُ القَوَّاد، فَقالَ: احْفَظُوا عَلَى أَنْفُسِكُمْ، ثُمَّ قالَ لِآذِنِهِ: أِئْذَنْ لَهُ، وَلا يَنْزِلْ إِلاّ عَلَى بَساطِي.

فَإِنَّا لَكَذلِكَ إِذْ دَخَلَ شَيْخٌ مُسَخَّدٌ، قَدْ أَنْهَكَتْهُ العِبادَةُ، كَأَنَّهُ شَنٌ بالٍ قَدْ كُلِمَ مِنَ السُّجُودِ وَجْهُهُ وَأَنْفُهُ، فَلَمَّا رَأى‏ الرَّشِيدَ رَمى‏ بِنَفْسِهِ عَنْ حِمارٍ كانَ راكِبَةُ، فَصاحَ الرَّشِيدُ: لا واللَّه إِلاّ عَلَى بَساطِي، فَمَنَعَهُ الحُجَّاب مِنَ التَّرَجُّلِ، وَنَظَرْنا إِلَيْهِ بِأَجْمَعِنا بِالْإِجْلالِ وَالإِعْظام فَما

زالَ يَسِيرُ عَلَى حِمارِه حَتّى‏ صارَ إِلى البِساط، وَالحُجَّابُ وَالقَوَّادُ مُحْدِقُونَ بِهِ، فَنَزَلَ فَقامَ إِلَيْهِ الرَّشِيدُ وَاستَقْبَلَهُ إِلى آخِرَ البِساط، وَقَبَّلَ وَجْهُهُ وَعَيْنَيْهِ وَأَخَذَ بِيَدِهِ حَتّى‏ صَيَّرَهُ فِي صَدْرِ الَمجْلِسِ وَأَجْلِسَهُ مَعَهُ فِيهِ، وَجَعَلَ يُحَدِّثُهُ وَيُقْبِلُ بِوَجْهِهِ عَلَيْهِ وَيَسْأَلُهُ عَنْ أَحْوالِهِ.

ثُمَّ قالَ لَهُ: يا أَبَا الحَسَنِ ما عَلَيْكَ مِنَ العِيالِ؟ فَقالَ: يَزِيدُونَ عَلَى الخَمْسِمِائَةٍ، قالَ: أَوْلادٌ كُلُّهُمْ؟ قالَ: لا، أَكْثَرُهُم مَوالِيّ وَحَشَمٌ، أَمَّا الوَلَدُ فَلِي نَيِّفٌ وَثَلاثُونَ، الذُّكْرانُ مِنْهُمْ كَذا، وَالنِّسْوانُ مِنْهُمْ كَذا، قالَ: فَلِمَ لا تُزَوِّجُ النِّسْوانَ مِنْ بَني عُمُومَتِهِنَّ وَأَكْفائِهِنَّ؟ قالَ: اليَدُ تَقْصُرُ عَنْ ذلِكَ، قالَ: فَما حالُ الضَّيْعَةِ؟ قالَ: تُعْطي وَقْتٍ وَتَمْنَعُ فِي آخَرَ؟ قالَ: فَهَلْ عَلَيْكَ دَيْنٌ؟ قالَ: نَعَمْ، قالَ: كَمْ؟ قالَ: نَحْوُ عَشَرَةَ آلاْفِ دِينارٍ.

فَقالَ لَهُ الرَّشِيدُ: يا ابْنَ عَمِّ أَنَا أُعْطِيكَ مِنَ المالِ ما تُزَوِّجُ الذُّكْران وَالنِّسْوانَ وَتَقْضِي الدَّيْنَ وَتَعْمُرُ الضِّياعَ، فَقالَ لَهُ: وَصَلَتْكَ رَحِمٌ يا ابْنَ عَمِّ وَشَكَرَ اللَّهُ لَكَ هذِهِ النِّيَّة الجَمِيلَةَ، وَالرَّحِمُ ماسَّةٌ وَالقَرابَةُ وَاشِجَةٌ وَالنَّسَبَ واحِدٌ، وَالعَبَّاسُ عَمُّ النَّبِيِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَصِنْوٌ أَبِيهِ، وَعَمُّ عَلِيِّ بْنِ أَبي طالِبٍ‏ عَلَيْهِ السَّلامُ وَصِنْوٌ أَبِيهِ، وَما أَبْعَدَكَ اللَّهُ مِنْ أَنُ تَفْعَلَ ذلِكَ، وَقَدْ بَسَطَ يَدَكَ وَأَكْرَمَ عُنْصُرَكَ، وَأعَلَى مُحْتَدَكَ، فَقالَ: أَفْعَلُ ذلِكَ يا أَبَا الحَسَن وَكِرامَةً. فَقالَ: يا أَمِيرُ الْمُؤْمِنينَ إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ فَرَضَ عَلَى وُلاةِ عَهْدِهِ أَنْ يَنْعَشُوا فُقَراء الاُمَّةِ وَيَقْضُوا عَنِ الغارِمِينَ، وَيُؤَدُّوا عَنِ المُثْقَلِ، وَيَكْسُوا العارِيّ وَيُحْسِنُوا إِلى العانِي فَأَنت أَوْلى‏ مَنْ يَفْعَلُ ذلِكَ، فَقالَ: أَفْعَلُ يا أَبَا الحَسَنِ.

ثُمَّ قامَ، فَقامَ الرَّشِيدُ لِقِيامِهِ وَقَبَّلَ عَيْنَيْهِ وَوَجْهَهُ ثُمَّ أَقْبَلَ عَلِيِّ وَعَلَى الأَمِينِ وَالمُؤْتَمَنِ، فَقالَ: يا عَبْدِ اللَّه وَيا مُحَمَّدُ، وَيا إِبْراهيمُ امْشُوا بَيْنِ يَدِيَ عَمِّكُمْ وَسَيِّدِكُمْ، خُذُوا بِرِكابِهِ، وَسَوُّوا عَلَيْهِ ثِيابَهُ وَشَيِّعُوهُ إِلى منْزِله، فَأَقْبَلَ عَلِيَّ أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا السَّلاَمُ سِرّاً بَيْنِي وَبَيْنَهُ فَبَشَّرَني بِالْخِلافَةِ، فَقالَ لي: إِذا مَلَكْتَ هذا الأَمْرَ فَأَحْسِنْ إِلى وُلْدِي.

ثُمَّ انْصَرَفْنا وَكُنْتُ أَجْراً وُلْدِ أَبي عَلَيْهِ، فَلَمَّا خَلاَ الَمجْلِسُ قُلْتُ: يا أَمِيرَ الْمُؤْمِنينَ مَنْ هذا الرَّجُلُ الَّذِي قَدْ أَعْظَمْتَهُ وَأَجْلَلْتَهُ، وَقُمْتَ مِنْ مَجْلِسِكَ إِلَيْهِ فَاسْتَقْبَلْتَهُ، وَأَقْعَدْتَهُ فِي صَدْرِ الَمجْلِسِ، وَجَلَسْتَ دُونَهُ، ثُمَّ أَمَرْتَنا بِأَخْذِ الرِّكابِ لَهُ؟! قالَ: هذا إِمامُ النَّاسِ وَحُجَّةَ اللَّهِ عَلَى خَلْقِهِ وَخَلِيفَتُهُ عَلَى عِبادِهِ، فَقُلْتُ: يا أَمِيرَ الْمُؤْمِنينَ أَوْ لَيْسَتْ هذِهِ الصِّفاتُ كُلِّها لَكَ وَفِيكَ؟ فَقالَ: أَنَا إِمامُ الجَماعَةِ فِي الظَّاهِر وَالغَلَبَةِ وَالقَهْرِ، وَمُوسَى بْنُ جَعْفَرٍ عَلَيْهِ السَّلامُ إِمامُ حَقٍّ، وَاللَّهِ يا بُنَيَّ إِنَّهُ لأَحَقُّ بِمَقامِ رَسُولِ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ مِنِّي وَمِنَ الْخَلْقِ جَمِيعاً، وَوَاللَّهِ لَوْ نازَعْتَني هذا الأَمْرَ لَأَخَذْتُ الَّذِي فِيهِ عَيْناكَ، فَإِنَّ المُلْكَ عَقِيمٌ.

فَلَمَّا أَرادَ الرَّحِيلَ مِنَ المَدِينَة إِلى مَكَّةِ أَمَرَ بِصُرَّةٍ سَوْداءَ فِيها مائتا دِينارٍ، ثُمَّ أَقْبَلَ عَلَى الفَضْلِ بْنِ الرَّبِيعِ، فَقالَ لَهُ: إِذْهَبْ بِهذِهِ إِلى مُوسَى بْنِ جَعْفَرٍ وَقُلْ لَهُ: يَقُولُ لَكَ أَمِيرُ الْمُؤْمِنينَ: نَحْنُ ضِيقَةٍ وَسَيَأْتِيكَ بِرُّنا بَعْدَ الوَقْتِ.

فَقُمْتُ فِي صَدْرِهِ فَقُلْتُ: يا أَمِيرَ الْمُؤْمِنينَ تُعْطي أَبْناءَ المُهاجِرِينَ وَالأَنْصارَ وَسائِرَ قُرَيْشٍ وَبَنِي هاشِمٍ وَمَنْ لا يُعْرَفُ حَسَبُهُ وَنَسَبُهُ خَمْسَةَ آلافِ دينارٍ إِلى ما دُونَها، وَتُعْطي مُوسَى بْنِ جَعْفَرٍ وَقَدْ أَعْظَمْتَهُ و أَجْلَلْتَهُ مِائَتَيْ دِينارٍ أَخَسَّ عَطِيَّةٍ أَعْطَيْتَها أَحَداً مِنَ النَّاسِ؟! فَقالَ: اسْكُتُ لا اُمَّ لَكَ، فَإِنِّي لَوْ أَعْطَيْتُ هذا ما ضَمِنْتُهُ لَهُ ما كُنْتُ أَمِنْتُهُ أَنْ يَضْرِبَ وَجْهِي

غَداً بِمِائةِ أَلْفِ سَيْفٍ مِنْ شِيعَتِهِ وَمَوالِيهِ، وَفَقْرُ هذا وَأَهْلِ بَيْتِهِ أَسْلَمُ لي وَلَكُمْ مِنْ بَسْط أَيْدِيهِم أَعْيُنِهِمْ.

فَلَمَّا نَظَرَ إِلى ذلِكَ مُخارِقُ المُغَنِّي دَخَلَهُ فِي ذلِكَ غَيْظٌ، فَقامَ إِلى الرَّشِيدِ فَقالَ: يا أَمِيرَ الْمُؤْمِنينَ قَدْ دَخَلْتُ المَدِينَةَ وَأَكْثَرَ أَهْلِها يَطْلُبُونَ مِنِّي شَيْئاً، وَإِنْ خَرَجْتُ وَلَمْ أَقْسِم فِيهِمْ شَيْئاً لَمْ يَتَبَيَّنْ لَهُمْ تَفَضُّلُ أَمِيرِ الْمُؤْمِنينَ عَلِيَّ وَمَنْزِلَتي عِنْدَهُ، فَأَمَرَ لَهُ بِعَشَرَةِ آلافَ دِينارٍ، فَقالَ لَهُ: يا أَمِيرَ المُؤْمِنِينِ هذا لأَهْلِ المَدِينَةِ وَعَلِيَّ دَيْنٌ أَحْتاجُ أَنْ أَقْضِيَهُ، فَأَمَرَ لَهُ بِعَشَرَةِ آلافِ دِينارٍ اُخْرى‏، فَقالَ لَهُ: يا أَمِيرِ الْمُؤْمِنين بَناتِي اُرِيدُ أَنْ اُزَوِّجَهُنَّ وَأَنَا مُحْتاجٌ إِلى جَهازَهُنَّ، فَأَمَرَ لَهُ بِعَشَرَةِ آلافِ دِينارٍ اُخْرى‏، فَقالَ لَهُ: يا أَمِيرَ الْمُؤْمِنِينَ لا بُدَّ مِنْ غَلَّةٍ تُعْطِينِيها تَرُدَّ عَلِيُّ وَعَلَى عِيالي وَبَناتِي وَأَزْواجِهِنَّ القُوتَ، فَأَمَرَ لَهُ بِأَقْطاعٍ ما تَبْلُغُ غَلَّتُهُ فِي السَّنَةِ عَشَرَةَ آلافِ دِينارٍ وَأَمَرَ أَنْ يُعَجِّلَ ذلِكَ لَهُ مِنْ ساعَتِهِ.

ثُمَّ قامَ مُخارِقُ مِنْ فَوْرِهِ وَقَصَدَ مُوسَى بْنِ جَعْفَرَعَلَيْهِمَا السَّلاَمُ وَقالَ لَهُ: قَدْ وَقَفْتُ عَلَى ما عامَلَك بِهِ هذا المَلْعُونُ وَما أَمَرَ لَكَ بِهِ وَقَدْ احْتَلْتُ عَلَيْهِ لَكَ وَأَخَذْتُ مِنْهُ صِلاتٍ ثَلاثِينَ أَلْفَ دِينارٍ وَأقْطاعاً تُغِلُّ فِي السِّنَةِ عَشَرةَ آلافِ دِينارٍ، وَلا وَاللَّهِ يا سَيِّدي ما أَحْتاجُ إِلى شَي‏ءٍ مِنْ ذلِكَ، ما أَخَذْتُهُ إِلاَّ لَكَ، وَأَنَا أَشْهَدُ لَكَ بِهذِهِ الأَقْطاع وَقَدْ حَمَلْتُ المالَ إِلَيكَ.

فَقالَ: بارِكَ اللَّه لَكَ فِي مالِكَ وَأَحْسَنَ جَزاكَ، ما كُنْتُ لآخُذَ مِنْهُ دِرْهَماً واحِداً وَلا مِنْ هذِهِ الأَقْطاعِ شَيْئاً وَقَدْ قَبِلْتُ صَلَتَكَ وَبِرَّكَ، فَانْصَرِفْ راشِداً، وَتُراجِعْني فِي ذلِكَ فَقَبَّلَ يَدَهُ و انْصَرِفَ.

Ali ibn Abdullah al-Warraq, Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham al-Mukattib, Ahmad ibn Ziyad ibn Ja’far al-Hamadani, Al-Hussein ibn Ibrahim ibn Natana, Ahmad ibn Ali ibn Ali ibn Ibrahim ibn Hashem, Muhammad ibn Ali Majiluwayh and Muhammad ibn Musa ibn al-Mutawakkil narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Uthman ibn Isa, on the authority of Sufyan ibn Nazar, “One day I was standing in the presence of Al-Ma’mun (la). He asked, “Do you know who taught me about Shiism?” All the people who were present said, “No, by God, we do not know.” He said, “(Harun) Ar-Rashid (la) taught me.” They asked him, “How is that so? It was (Harun) Ar-Rashid who killed the members of this Household!”

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

The gate-keepers did not let the Imam (s) get off the donkey. We all looked at him with great honor and respect. He rode on his donkey until he reached the especial seat. All the gate-keepers and the chiefs were around him. Then he got off. Ar-Rashid got up and came forward until he reached the especial seat. Then Harun kissed his face and eyes, took his hand and took him to the uppermost part of the room and sat down with him. He started talking with him. While talking, he faced him and asked him about his health and conditions. Then Harun asked the Imam (s), “O Abul Hassan (Al-Kazim (as))! How many people do you support?” The Imam (s) said, “More than five-hundred.” Harun said, “Are they all your children?” The Imam (s) said, “No, most of them are servants and companions. I have more than thirty children: So many boys and so many girls.” Harun asked, “Why don’t you marry off the girls to their cousins, or other suitable people?” The Imam (s) said, “I do not have enough money.” Harun said, “What condition is your land in?” The Imam (s) said, “Sometimes it yields produce and at other times it does not.” Harun asked, “Do you have any debts?” The Imam (s) said, “Yes.” Harun asked, “How much?” The Imam (s) said, “Around ten-thousand Dinars.” Then Ar-Rashid said, “O cousin! I will give you enough money to marry off your daughters and sons, pay back your debts and revive your land.” The Imam (s) said, “O cousin! I hope the relatives fulfill the rights of kinship with you, and thank God for your nice intentions and tangible relationship. Our ties of kinship come from the same root. We are from the same family. Al-Abbas was the uncle of God’s Prophet (s). He and the Prophet’s (as) father formed two strong tree trunks which were attached to one another from the roots. He was also the uncle of Ali ibn Abi Talib (as). He and Ali’s father also formed two strong tree trunks which were attached to one another from the roots. I hope that God will not make you change your mind about what you want to do. He has granted you power and has established you to be from a noble family.” Harun said, “O Abul Hassan! It will be an honor for me to do that.”

He (s) said, “O Commander of the Faithful! Indeed the Honorable the Exalted God has made it incumbent upon the rulers to provide for the poor people in the nation, to pay off the debts of those in debt; to assist the people who are overburdened; to clothe the people who are destitute; and to be kind to the prisoners and slaves. You are the one most suitable to do these things.” Harun said, “O Abul Hassan! I will do that.”

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

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

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

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

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

Then Mokhariq immediately stood up and went to see Musa ibn Ja’far (s) and told him, “When I realized what this damned one has done to you, I tricked him for your sake, and took thirty-thousand Dinars plus land which has more than ten-thousand Dinars in annual income for you. O my Master! I swear by God that I do not need any of this. I only took them for you. I bear witness that this land is yours and I have brought you the money.

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

Edited by siraatoaliyinhaqqun
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More chains on the first Hadith of Ali bin Yaqtin from Basair of as-Saffar.

إبراهيم بن هاشم ، عن أبي عبدالله البرقي ، عن خالد بن حماد عن الحسين بن نعيم ، عن علي بن يقطين قال : قال لي أبوالحسن عليه السلام : ياعلي هذا أفقه ولدي وقد نحلته كنيتي وأشار بيده إلى علي ابنه

Ibrahim bin Hashim from Abu Abdillah al-Barqi from Khalid bin Hammad from al-Husayn bin Nuaym from Ali bin Yaqtin who said: Abu al-Hasan [as] said to me: O Ali, this is the most knowledgeable of my sons, and I have gifted him my Kuniyyah, and he pointed with his hand to his son Ali.

حمد بن عيسى ، عن أنس بن محرز ، عن علي بن يقطين قال : سمعته يقول : إن ابني عليا سيد ولدي وقد نحلته كنيتي

Hammad bin Isa from Anas bin Mahzar from Ali bin Yaqtin, he (Ali) said: I heard him (al-Kadhim) say: my son Ali is the leader among my sons, and I have gifted him my Kuniyyah.

محمد بن عيسى ، عن ابن محبوب ، وعثمان بن عيسى ، عن الحسين ابن نعيم ، عن علي بن يقطين قال : كنت جالسا عند أبي إبراهيم عليه السلام فدخل عليه علي ابنه فقال : هذا سيد ولدي وقد نحلته كنيتي

Muhammad bin Isa from Ibn Mahbub from Uthman bin Isa from al-Husayn bin Nuaym from Ali bin Yaqtin who said: I was seated with Abu Ibrahim [as] when his son Ali [as] entered, so he [as] said: this is the leader of my children, and I have given him my Kuniyyah.

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In this thread we attempt to collect the Mu'tabar Ahadith that point to the Imamate of ar-Ridha [as] - Insha Allah.

ابن الوليد ، عن الصفار وسعد معا ، عن الاشعري عن الحسن بن علي بن يقطين ، عن أخيه الحسين ، عن أبيه علي بن يقطين قال : كنت عند أبي الحسن موسى بن جعفر عليه السلام وعنده علي ابنه عليه السلام وقال : ياعلي هذا ابني سيد ولدي وقد نحلته كنيتي قال : فضرب هشام يعني ابن سالم يده على جبهته ، فقال : إنالله ، نعى والله إليك نفسه

(*) Ibn al-Walid from as-Saffar AND Sa'ad all together from al-Ash'ariy from al-Hasan bin Ali bin Yaqtin from his brother al-Husayn from his father Ali bin Yaqtin who said: I was with Abi al-Hasan Musa bin Ja'far [as] and with him was his son Ali [as], so He [Musa [as]] said: O Ali (i.e. Ibn Yaqtin) - this son of mine is the leader (Sayyid) of all my children, and I have gifted him my Kunniyah (i.e. al-Ridha was also Abu al-Hasan), He (Ali bin Yaqtin) said: so Hisham meaning Ibn Salim put his hand on his forehead and said: We are from Allah, He has by Allah announced his death to you. [uyun Akhbar al-Ridha Vol. 1 Pg. 20] (Grading: Mu'tabar)

The same Hadith is recorded by al-Kulayni in al-Kafi as follows

محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف قال: كنت وأنا وهشام بن الحكم وعلي بن يقطين ببغداد، فقال علي بن يقطين: كنت عند العبد الصالح جالسا فدخل عليه ابنه علي فقال لي: يا علي بن يقطين هذا علي سيد ولدي، أما إني قد نحلته كنيتي، فضرب هشام بن الحكم براحته جبهته، ثم قال: ويحك كيف قلت؟ فقال علي بن يقطين: سمعت والله منه كما قلت، فقال هشام: أخبرك أن الامر فيه من بعده

(*) Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Mahbub from al-Husayn bin Nuaym as-Sahhaf who said: I, Hisham bin al-Hakam, and Ali bin Yaqtin were in Baghdad, so Ali bin Yaqtin said: I was seated with Abdus Salih (al-Kadhim) [as], so his son Ali [as] entered, so He (al-Kadhim) said: O Ali bin Yaqtin, this Ali is the leader of my children, as for me I have gifted him my Kuniyyah, so Hisham bin al-Hakam hit his forehead with his hand, then he said: woe be to you, what did you say? so Ali bin Yaqtin said: by Allah I heard from him as I have said, so Hisham said: He had informed you that the matter is with him [Ali] after him. [al-Kafi Vol. 1 Pg 461] (Grading: Mu'tabar) [The same Hadith also with the chain - Ahmad bin Mihran from Muhammad bin Ali from al-Husayn bin Nuaym as-Sahhaf]

(*) And as-Saduq also records the above Hadith with the chain: Ibn al-Walid from as-Saffar from Abdallah bin Muhammad bin Isa from Ibn Mahbub AND Uthman bin Isa from al-Husayn bin Nuaym as-Sahhaf. [uyun Akhbar al-Ridha Vol. 1 Pg. 21]

Notes:

(I) It becomes apparent that the one who added the words 'meaning Ibn Salim' in the first Hadith was mistaken, and the Hisham in it should be Ibn al-Hakam.

(II) The Matn of the Hadith makes it clear that it is a 'succession' Hadith, and this was the understanding of the Salaf i.e. Hisham.

(III) There can be no argument that this would be against Taqiyyah - since the Imam mentioned this only to Ali bin Yaqtin a close Sahabi, and even then not in a straightforward manner, and even then - who says that the Imam was afraid of declaring the succession to his close Shia in that period and upon what evidence.

(IV) The fact that Uthman bin Isa narrates the last variant adds weight to the opinion that he turned away from Waqf.

I have a questions :

1-Uthman b Isa is said to be in Egypt? but the narrations that suggest his repentance says he was in Kufah?

2-It seems from the narrations that Imam Alkazim informed his khums collectors that the sign to know the next Imam is by taking half their khums and leaving the rest as a trust, the man who ask them to return the trust will be the next Imam (common way that was used back in days) But Uthman b Isa was not informed? In the letter he sent to Imam Ridha when the imam asked him to give him the money, he answered that Imam Kazim did not tell me about you (also he answered as if he did not believed Imam Ridha when he informed him that Imam Kazim died though it was a day to witness in Baghdad).

3- Uthaman b Isa went further in his letter and told Imam Ridha that even if you are truely the man, there is nothing I can give you, the slaves were set free

علي بن محمد قال حدثني محمد بن أحمد بن يحيى عن أحمد بن الحسين عن محمد بن جمهور عن أحمد بن محمد قال : أحد القوم عثمان بن عيسى و كان يكون بمصر و كان عنده مال كثير وست جوار فبعث إليه أبو الحسن (ع) فيهن و في المال و كتب إليه أن أبي قد مات و قد اقتسمنا ميراثه و قد صحت الأخبار بموته و احتج عليه. قال فكتب إليه أن لم يكن أبوك مات فليس من ذلك شي‏ء و إن كان قد مات على ما تحكي فلم يأمرني بدفع شي‏ء إليك و قد أعتقت الجواري.

so my question is, if you are entrusted with money (zakat or khums or private money), and the one who entrusted you died, should you do with his money as you see? The khums is the Imam's and it is inherited as in the case of syeda fatimah right?

4- Are slaves part of khums?

Edited by IbnSohan
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1-Uthman b Isa is said to be in Egypt? but the narrations that suggest his repentance says he was in Kufah?

It is true that the Riwayah you bring mentions that Uthman used to be in Misr, but there is no any clash with the Riwayah I bring Akhi al-Karim, as Uthman is narrating from al-Husayn bin Nuaym who is the one who witnessed the conversation in Baghdad [between Hisham and Ibn Yaqtin].

2-It seems from the narrations that Imam Alkazim informed his khums collectors that the sign to know the next Imam is by taking half their khums and leaving the rest as a trust, the man who ask them to return the trust will be the next Imam (common way that was used back in days) But Uthman b Isa was not informed? In the letter he sent to Imam Ridha when the imam asked him to give him the money, he answered that Imam Kazim did not tell me about you (also he answered as if he did not believed Imam Ridha when he informed him that Imam Kazim died though it was a day to witness in Baghdad).

Yes, that is thought to be the rebellion from Uthman in not accepting this.

3- Uthaman b Isa went further in his letter and told Imam Ridha that even if you are truely the man, there is nothing I can give you, the slaves were set free so my question is, if you are entrusted with money (zakat or khums or private money), and the one who entrusted you died, should you do with his money as you see? The khums is the Imam's and it is inherited as in the case of syeda fatimah right?

He claims that Imam al-Kadhim [if he has died] had not commanded him to give the wealth to anyone, as for the slaves - he has set them free [and it is not made clear under what authority].

Definitely, if one Imam dies, the Khums collected in his time will now have to be presented to his successor.

4- Are slaves part of khums?

It seems to me that the slaves were bought from that money.

Edited by Islamic Salvation
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It is true that the Riwayah you bring mentions that Uthman used to be in Misr, but there is no any clash with the Riwayah I bring Akhi al-Karim, as Uthman is narrating from al-Husayn bin Nuaym who is the one who witnessed the conversation in Baghdad [between Hisham and Ibn Yaqtin].

What was he doing in Egypt with khums and six slaves, If his house was in Iraq?

Yes, that is thought to be the rebellion from Uthman in not accepting this.

Is there a possibility that he was not informed?

He claims that Imam al-Kadhim [if he has died] had not commanded him to give the wealth to anyone, as for the slaves - he has set them free [and it is not made clear under what authority].

Definitely, if one Imam dies, the Khums collected in his time will now have to be presented to his successor.

If we assume for argument sake, that the Imam has no successors, should the khums go back to his eldest son as part of inheritance?

It seems to me that the slaves were bought from that money.

Why would he buy slaves then set them free? It seems as though he had done so without a command from Imam Khazim since he was not sure if the Imam was alive or dead.

Edited by IbnSohan
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